__________________________________________________________________ Title: ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus Creator(s): Schaff, Philip (1819-1893) (Editor) Rights: Public Domain CCEL Subjects: All; Early Church; Classic; Proofed; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature. Fathers of the Church, etc. __________________________________________________________________ ANTE-NICENE FATHERS Volume 1 The Apostolic Fathers, Justin Martyr, Irenaeus Edited by Alexander Roberts, D.D. & James Donaldson, LL.D. revised and chronologically arranged, with brief prefaces and occasional notes by A. Cleveland Coxe, D.D. __________________________________________________________________ PREFACE. This volume, containing the equivalent of three volumes of the Edinburgh series of the Ante-Nicene Fathers, will be found a library somewhat complete in itself. The Apostolic Fathers and those associated with them in the third generation, are here placed together in a handbook, which, with the inestimable Scriptures, supplies a succinct autobiography of the Spouse of Christ for the first two centuries. No Christian scholar has ever before possessed, in faithful versions of such compact form, a supplement so essential to the right understanding of the New Testament itself. It is a volume indispensable to all scholars, and to every library, private or public, in this country. The American Editor has performed the humble task of ushering these works into American use, with scanty contributions of his own. Such was the understanding with the public: they were to be presented with the Edinburgh series, free from appreciable colour or alloy. His duty was (1) to give historic arrangement to the confused mass of the original series; (2) to supply, in continuity, such brief introductory notices as might slightly popularize what was apparently meant for scholars only, in the introductions of the translators; (3) to supply a few deficiencies by short notes and references; (4) to add such references to Scripture, or to authors of general repute, as might lend additional aid to students, without clogging or overlaying the comments of the translators; and (5) to note such corruptions or distortions of Patristic testimony as have been circulated, in the spirit of the forged Decretals, by those who carry on the old imposture by means essentially equivalent. Too long have they been allowed to speak to the popular mind as if the Fathers were their own; while, to every candid reader, it must be evident that, alike, the testimony, the arguments, and the silence of the Ante-Nicene writers confound all attempts to identify the ecclesiastical establishment of "the Holy Roman Empire," with "the Holy Catholic Church" of the ancient creeds. In performing this task, under the pressure of a virtual obligation to issue the first volume in the first month of the new year, the Editor has relied upon the kindly aid of an able friend, as typographical corrector of the Edinburgh sheets. It is only necessary to add, that he has bracketed all his own notes, so as to assume the responsibility for them; but his introductions are so separated from those of the translators, that, after the first instance, he has not thought it requisite to suffix his initials to these brief contributions. He regrets that the most important volume of the series is necessarily the experimental one, and comes out under disadvantages from which it may be expected that succeeding issues will be free. May the Lord God of our Fathers bless the undertaking to all my fellow-Christians, and make good to them the promise which was once felicitously chosen for the motto of a similar series of publications: "Yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers." A. C. C. January, 6, 1885. N.B.--The following advertisement of the original editors will be useful here:-- The Ante-Nicene Christian Library is meant to comprise translations into English of all the extant works of the Fathers down to the date of the first General Council held at Nice in a.d. 325. The sole provisional exception is that of the more bulky writings of Origen. It is intended at present only to embrace in the scheme the Contra Celsum and the De Principiis of that voluminous author; but the whole of his works will be included should the undertaking prove successful. The present volume has been translated by the Editors. [1] Their object has been to place the English reader as nearly as possible on a footing of equality with those who are able to read the original. With this view they have for the most part leaned towards literal exactness; and wherever any considerable departure from this has been made, a verbatim rendering has been given at the foot of the page. Brief introductory notices have been prefixed, and short notes inserted, to indicate varieties of reading, specify references, or elucidate any obscurity which seemed to exist in the text. Edinburgh, 1867. __________________________________________________________________ [1] This refers to the first volume only of the original series. __________________________________________________________________ Introductory Notice [a.d. 100-200.] The Apostolic Fathers are here understood as filling up the second century of our era. Irenæus, it is true, is rather of the sub-apostolic period; but, as the disciple of Polycarp, he ought not to be dissociated from that Father's company. We thus find ourselves conducted, by this goodly fellowship of witnesses, from the times of the apostles to those of Tertullian, from the martyrs of the second persecution to those of the sixth. Those were times of heroism, not of words; an age, not of writers, but of soldiers; not of talkers, but of sufferers. Curiosity is baffled, but faith and love are fed by these scanty relics of primitive antiquity. Yet may we well be grateful for what we have. These writings come down to us as the earliest response of converted nations to the testimony of Jesus. They are primary evidences of the Canon and the credibility of the New Testament. Disappointment may be the first emotion of the student who comes down from the mount where he has dwelt in the tabernacles of evangelists and apostles: for these disciples are confessedly inferior to the masters; they speak with the voices of infirm and fallible men, and not like the New Testament writers, with the fiery tongues of the Holy Ghost. Yet the thoughtful and loving spirit soon learns their exceeding value. For who does not close the records of St. Luke with longing; to get at least a glimpse of the further history of the progress of the Gospel? What of the Church when its founders were fallen asleep? Was the Good Shepherd "always" with His little flock, according to His promise? Was the Blessed Comforter felt in His presence amid the fires of persecution? Was the Spirit of Truth really able to guide the faithful into all truth, and to keep them in the truth? And what had become of the disciples who were the first-fruits of the apostolic ministry? St. Paul had said, "The same commit thou to faithful men, who shall be able to teach others also." How was this injunction realized? St. Peter's touching words come to mind, "I will endeavour that ye may be able after my decease to have these things always in remembrance." Was this endeavour successfully carried out? To these natural and pious inquiries, the Apostolic Fathers, though we have a few specimens only of their fidelity, give an emphatic reply. If the cold-hearted and critical find no charm in the simple, childlike faith which they exhibit, ennobled though it be by heroic devotion to the Master, we need not marvel. Such would probably object: "They teach me nothing; I do not relish their multiplied citations from Scripture." The answer is, "If you are familiar with Scripture, you owe it largely to these primitive witnesses to its Canon and its spirit. By their testimony we detect what is spurious, and we identify what is real. Is it nothing to find that your Bible is their Bible, your faith their faith, your Saviour their Saviour, your God their God?" Let us reflect also, that, when copies of the entire Scriptures were rare and costly, these citations were "words fitly spoken,--apples of gold in pictures of silver." We are taught by them also that they obeyed the apostle's precept, "Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing," etc. Thus they reflect the apostolic care that men should be raised up able to teach others also. Their very mistakes enable us to attach a higher value to the superiority of inspired writers. They were not wiser than the naturalists of their day who taught them the history of the Phoenix and other fables; but nothing of this sort is found in Scripture. The Fathers are inferior in kind as well as in degree; yet their words are lingering echoes of those whose words were spoken "as the Spirit gave them utterance." They are monuments of the power of the Gospel. They were made out of such material as St. Paul describes when he says, "Such were some of you." But for Christ, they would have been worshippers of personified Lust and Hate, and of every crime. They would have lived for "bread and circus-shows." Yet to the contemporaries of a Juvenal they taught the Decalogue and the Sermon on the Mount. Among such beasts in human form they reared the sacred home; they created the Christian family; they gave new and holy meanings to the names of wife and mother; they imparted ideas unknown before of the dignity of man as man; they infused an atmosphere of benevolence and love; they bestowed the elements of liberty chastened by law; they sanctified human society by proclaiming the universal brotherhood of redeemed man. As we read the Apostolic Fathers, we comprehend, in short, the meaning of St. Paul when he said prophetically, what men were slow to believe, "The foolishness of God is wiser than men; and the weakness of God is stronger than men ... But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are." A. C. C. December, 1884. __________________________________________________________________ __________________________________________________________________ Clement of Rome __________________________________________________________________ Introductory Note to the First Epistle of Clement to the Corinthians __________________________________________________________________ [a.d. 30-100.] Clement was probably a Gentile and a Roman. He seems to have been at Philippi with St. Paul (a.d. 57) when that first-born of the Western churches was passing through great trials of faith. There, with holy women and others, he ministered to the apostle and to the saints. As this city was a Roman colony, we need not inquire how a Roman happened to be there. He was possibly in some public service, and it is not improbable that he had visited Corinth in those days. From the apostle, and his companion, St. Luke, he had no doubt learned the use of the Septuagint, in which his knowledge of the Greek tongue soon rendered him an adept. His copy of that version, however, does not always agree with the Received Text, as the reader will perceive. A co-presbyter with Linus and Cletus, he succeeded them in the government of the Roman Church. I have reluctantly adopted the opinion that his Epistle was written near the close of his life, and not just after the persecution of Nero. It is not improbable that Linus and Cletus both perished in that fiery trial, and that Clement's immediate succession to their work and place occasions the chronological difficulties of the period. After the death of the apostles, for the Roman imprisonment and martyrdom of St. Peter seem historical, Clement was the natural representative of St. Paul, and even of his companion, the "apostle of the circumcision;" and naturally he wrote the Epistle in the name of the local church, when brethren looked to them for advice. St. John, no doubt, was still surviving at Patmos or in Ephesus; but the Philippians, whose intercourse with Rome is attested by the visit of Epaphroditus, looked naturally to the surviving friends of their great founder; nor was the aged apostle in the East equally accessible. All roads pointed towards the Imperial City, and started from its Milliarium Aureum. But, though Clement doubtless wrote the letter, he conceals his own name, and puts forth the brethren, who seem to have met in council, and sent a brotherly delegation (Chap. lix.). The entire absence of the spirit of Diotrephes (3 John 9), and the close accordance of the Epistle, in humility and meekness, with that of St. Peter (1 Pet. v. 1-5), are noteworthy features. The whole will be found animated with the loving and faithful spirit of St. Paul's dear Philippians, among whom the writer had learned the Gospel. Clement fell asleep, probably soon after he despatched his letter. It is the legacy of one who reflects the apostolic age in all the beauty and evangelical truth which were the first-fruits of the Spirit's presence with the Church. He shares with others the aureole of glory attributed by St. Paul (Phil. iv. 3), "His name is in the Book of Life." The plan of this publication does not permit the restoration, in this volume, of the recently discovered portions of his work. It is the purpose of the editor to present this, however, with other recently discovered relics of primitive antiquity, in a supplementary volume, should the undertaking meet with sufficient encouragement. The so-called second Epistle of Clement is now known to be the work of another, and has been relegated to another place in this series. The following is the Introductory Notice of the original editors and translators, Drs. Roberts and Donaldson:-- The first Epistle, bearing the name of Clement, has been preserved to us in a single manuscript only. Though very frequently referred to by ancient Christian writers, it remained unknown to the scholars of Western Europe until happily discovered in the Alexandrian manuscript. This ms. of the Sacred Scriptures (known and generally referred to as Codex A) was presented in 1628 by Cyril, Patriarch of Constantinople, to Charles I., and is now preserved in the British Museum. Subjoined to the books of the New Testament contained in it, there are two writings described as the Epistles of one Clement. Of these, that now before us is the first. It is tolerably perfect, but there are many slight lacunæ, or gaps, in the ms., and one whole leaf is supposed to have been lost towards the close. These lacunæ, however, so numerous in some chapters, do not generally extend beyond a word or syllable, and can for the most part be easily supplied. Who the Clement was to whom these writings are ascribed, cannot with absolute certainty be determined. The general opinion is, that he is the same as the person of that name referred to by St. Paul (Phil. iv. 3). The writings themselves contain no statement as to their author. The first, and by far the longer of them, simply purports to have been written in the name of the Church at Rome to the Church at Corinth. But in the catalogue of contents prefixed to the ms. they are both plainly attributed to one Clement; and the judgment of most scholars is, that, in regard to the first Epistle at least, this statement is correct, and that it is to be regarded as an authentic production of the friend and fellow-worker of St. Paul. This belief may be traced to an early period in the history of the Church. It is found in the writings of Eusebius (Hist. Eccl., iii. 15), of Origen (Comm. in Joan., i. 29), and others. The internal evidence also tends to support this opinion. The doctrine, style, and manner of thought are all in accordance with it; so that, although, as has been said, positive certainty cannot be reached on the subject, we may with great probability conclude that we have in this Epistle a composition of that Clement who is known to us from Scripture as having been an associate of the great apostle. The date of this Epistle has been the subject of considerable controversy. It is clear from the writing itself that it was composed soon after some persecution (chap. i.) which the Roman Church had endured; and the only question is, whether we are to fix upon the persecution under Nero or Domitian. If the former, the date will be about the year 68; if the latter, we must place it towards the close of the first century or the beginning of the second. We possess no external aid to the settlement of this question. The lists of early Roman bishops are in hopeless confusion, some making Clement the immediate successor of St. Peter, others placing Linus, and others still Linus and Anacletus, between him and the apostle. The internal evidence, again, leaves the matter doubtful, though it has been strongly pressed on both sides. The probability seems, on the whole, to be in favour of the Domitian period, so that the Epistle may be dated about a.d. 97. This Epistle was held in very great esteem by the early Church. The account given of it by Eusebius (Hist. Eccl., iii. 16) is as follows: "There is one acknowledged Epistle of this Clement (whom he has just identified with the friend of St. Paul), great and admirable, which he wrote in the name of the Church of Rome to the Church at Corinth, sedition having then arisen in the latter Church. We are aware that this Epistle has been publicly read in very many churches both in old times, and also in our own day." The Epistle before us thus appears to have been read in numerous churches, as being almost on a level with the canonical writings. And its place in the Alexandrian ms., immediately after the inspired books, is in harmony with the position thus assigned it in the primitive Church. There does indeed appear a great difference between it and the inspired writings in many respects, such as the fanciful use sometimes made of Old-Testament statements, the fabulous stories which are accepted by its author, and the general diffuseness and feebleness of style by which it is distinguished. But the high tone of evangelical truth which pervades it, the simple and earnest appeals which it makes to the heart and conscience, and the anxiety which its writer so constantly shows to promote the best interests of the Church of Christ, still impart an undying charm to this precious relic of later apostolic times. [N.B.--A sufficient guide to the recent literature of the Clementine mss. and discoveries may be found in The Princeton Review, 1877, p. 325, also in Bishop Wordsworth's succinct but learned Church History to the Council of Nicæa, p. 84. The invaluable edition of the Patres Apostolici, by Jacobson (Oxford, 1840), with a critical text and rich prolegomena and annotations, cannot be dispensed with by any Patristic inquirer. A. C. C.] __________________________________________________________________ The First Epistle of Clement to the Corinthians [2] __________________________________________________________________ __________________________________________________________________ Chapter I.--The salutation. Praise of the Corinthians before the breaking forth of schism among them. The Church of God which sojourns at Rome, to the Church of God sojourning at Corinth, to them that are called and sanctified by the will of God, through our Lord Jesus Christ: Grace unto you, and peace, from Almighty God through Jesus Christ, be multiplied. Owing, dear brethren, to the sudden and successive calamitous events which have happened to ourselves, we feel that we have been somewhat tardy in turning our attention to the points respecting which you consulted us; [3] and especially to that shameful and detestable sedition, utterly abhorrent to the elect of God, which a few rash and self-confident persons have kindled to such a pitch of frenzy, that your venerable and illustrious name, worthy to be universally loved, has suffered grievous injury. [4] For who ever dwelt even for a short time among you, and did not find your faith to be as fruitful of virtue as it was firmly established? [5] Who did not admire the sobriety and moderation of your godliness in Christ? Who did not proclaim the magnificence of your habitual hospitality? And who did not rejoice over your perfect and well-grounded knowledge? For ye did all things without respect of persons, and walked in the commandments of God, being obedient to those who had the rule over you, and giving all fitting honour to the presbyters among you. Ye enjoined young men to be of a sober and serious mind; ye instructed your wives to do all things with a blameless, becoming, and pure conscience, loving their husbands as in duty bound; and ye taught them that, living in the rule of obedience, they should manage their household affairs becomingly, and be in every respect marked by discretion. __________________________________________________________________ [3] [Note the fact that the Corinthians asked this of their brethren, the personal friends of their apostle St. Paul. Clement's own name does not appear in this Epistle.] [4] Literally, "is greatly blasphemed." [5] Literally, "did not prove your all-virtuous and firm faith." __________________________________________________________________ Chapter II.--Praise of the Corinthians continued. Moreover, ye were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, [6] and were more willing to give than to receive. [7] Content with the provision which God had made for you, and carefully attending to His words, ye were inwardly filled [8] with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and ye had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all. Full of holy designs, ye did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if ye had been guilty of any involuntary transgression. Day and night ye were anxious for the whole brotherhood, [9] that the number of God's elect might be saved with mercy and a good conscience. [10] Ye were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. Ye mourned over the transgressions of your neighbours: their deficiencies you deemed your own. Ye never grudged any act of kindness, being "ready to every good work." [11] Adorned by a thoroughly virtuous and religious life, ye did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts. [12] __________________________________________________________________ [6] Eph. v. 21; 1 Pet. v. 5. [7] Acts xx. 35. [8] Literally, "ye embraced it in your bowels." [Concerning the complaints of Photius (ninth century) against Clement, see Bull's Defensio Fidei Nicænæ, Works, vol. v. p. 132.] [9] 1 Pet. ii. 17. [10] So, in the ms., but many have suspected that the text is here corrupt. Perhaps the best emendation is that which substitutes sunaistheseos, "compassion," for suneideseos, "conscience." [11] Tit. iii. 1. [12] Prov. vii. 3. __________________________________________________________________ Chapter III.--The sad state of the Corinthian church after sedition arose in it from envy and emulation. Every kind of honour and happiness [13] was bestowed upon you, and then was fulfilled that which is written, "My beloved did eat and drink, and was enlarged and became fat, and kicked." [14] Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith, [15] neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, [16] but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [17] __________________________________________________________________ [13] Literally, "enlargement" [14] Deut. xxxii. 15. [15] It seems necessary to refer autou to God, in opposition to the translation given by Abp. Wake and others. [16] Literally, "Christ;" comp. 2 Cor. i. 21, Eph. iv. 20. [17] Wisdom ii. 24. __________________________________________________________________ Chapter IV.--Many evils have already flowed from this source in ancient times. For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why art thou grieved, and why is thy countenance fallen? If thou offerest rightly, but dost not divide rightly, hast thou not sinned? Be at peace: thine offering returns to thyself, and thou shalt again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him." [18] Ye see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother. [19] Envy made Joseph be persecuted unto death, and to come into bondage. [20] Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, "Who made thee a judge or a ruler over us? wilt thou kill me, as thou didst kill the Egyptian yesterday?" [21] On account of envy, Aaron and Miriam had to make their abode without the camp. [22] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. [23] Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel. [24] __________________________________________________________________ [18] Gen. iv. 3-8. The writer here, as always, follows the reading of the Septuagint, which in this passage both alters and adds to the Hebrew text. We have given the rendering approved by the best critics; but some prefer to translate, as in our English version, "unto thee shall be his desire, and thou shalt rule over him." See, for an ancient explanation of the passage, Irenæus, Adv. Hær., iv. 18, 3. [19] Gen. xxvii. 41, etc. [20] Gen. xxxvii. [21] Ex. ii. 14. [22] Num. xii. 14, 15. [In our copies of the Septuagint this is not affirmed of Aaron.] [23] Num. xvi. 33. [24] 1 Kings xviii. 8, etc. __________________________________________________________________ Chapter V.--No less evils have arisen from the same source in the most recent times. The martyrdom of Peter and Paul. But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. [25] Let us take the noble examples furnished in our own generation. Through envy and jealousy, the greatest and most righteous pillars [of the Church] have been persecuted and put to death. [26] Let us set before our eyes the illustrious [27] apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, [28] compelled [29] to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, [30] and suffered martyrdom under the prefects. [31] Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience. __________________________________________________________________ [25] Literally, "those who have been athletes." [26] Some fill up the lacuna here found in the ms. so as to read, "have come to a grievous death." [27] Literally, "good." [The martyrdom of St. Peter is all that is thus connected with his arrival in Rome. His numerous labours were restricted to the Circumcision.] [28] Seven imprisonments of St. Paul are not referred to in Scripture. [29] Archbishop Wake here reads "scourged." We have followed the most recent critics in filling up the numerous lacunæ in this chapter. [30] Some think Rome, others Spain, and others even Britain, to be here referred to. [See note at end.] [31] That is, under Tigellinus and Sabinus, in the last year of the Emperor Nero; but some think Helius and Polycletus are referred to; and others, both here and in the preceding sentence, regard the words as denoting simply the witness borne by Peter and Paul to the truth of the gospel before the rulers of the earth. __________________________________________________________________ Chapter VI.--Continuation. Several other martyrs. To these men who spent their lives in the practice of holiness, there is to be added a great multitude of the elect, who, having through envy endured many indignities and tortures, furnished us with a most excellent example. Through envy, those women, the Danaids [32] and Dircæ, being persecuted, after they had suffered terrible and unspeakable torments, finished the course of their faith with stedfastness, [33] and though weak in body, received a noble reward. Envy has alienated wives from their husbands, and changed that saying of our father Adam, "This is now bone of my bones, and flesh of my flesh." [34] Envy and strife have overthrown great cities and rooted up mighty nations. __________________________________________________________________ [32] Some suppose these to have been the names of two eminent female martyrs under Nero; others regard the clause as an interpolation. [Many ingenious conjectures might be cited; but see Jacobson's valuable note, Patres Apostol., vol. i. p. 30.] [33] Literally, "have reached to the stedfast course of faith." [34] Gen. ii. 23. __________________________________________________________________ Chapter VII.--An exhortation to repentance. These things, beloved, we write unto you, not merely to admonish you of your duty, but also to remind ourselves. For we are struggling on the same arena, and the same conflict is assigned to both of us. Wherefore let us give up vain and fruitless cares, and approach to the glorious and venerable rule of our holy calling. Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look stedfastly to the blood of Christ, and see how precious that blood is to God, [35] which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. [36] Jonah proclaimed destruction to the Ninevites; [37] but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God. __________________________________________________________________ [35] Some insert "Father." [36] Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5. [37] Jon. iii. __________________________________________________________________ Chapter VIII.--Continuation respecting repentance. The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, "As I live, saith the Lord, I desire not the death of the sinner, but rather his repentance;" [38] adding, moreover, this gracious declaration, "Repent, O house of Israel, of your iniquity. [39] Say to the children of My people, Though your sins reach from earth to heaven, and though they be redder [40] than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father! I will listen to you, as to a holy [41] people." And in another place He speaks thus: "Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto Me, the sword shall devour you, for the mouth of the Lord hath spoken these things." [42] Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations]. __________________________________________________________________ [38] Ezek. xxxiii. 11. [39] Ezek. xviii. 30. [40] Comp. Isa. i. 18. [41] These words are not found in Scripture, though they are quoted again by Clem. Alex. (Pædag., i. 10) as from Ezekiel. [42] Isa. i. 16-20. __________________________________________________________________ Chapter IX.--Examples of the saints. Wherefore, let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness, while we forsake all fruitless labours, [43] and strife, and envy, which leads to death, let us turn and have recourse to His compassions. Let us stedfastly contemplate those who have perfectly ministered to His excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him. [44] Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark. __________________________________________________________________ [43] Some read mataiologian, "vain talk." [44] Gen. v. 24; Heb. xi. 5. Literally, "and his death was not found." __________________________________________________________________ Chapter X.--Continuation of the above. Abraham, styled "the friend," [45] was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, "Get thee out from thy country, and from thy kindred, and from thy father's house, into the land which I shall show thee. And I will make thee a great nation, and will bless thee, and make thy name great, and thou shall be blessed. And I will bless them that bless thee, and curse them that curse thee; and in thee shall all the families of the earth be blessed." [46] And again, on his departing from Lot, God said to him. "Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered." [47] And again [the Scripture] saith, "God brought forth Abram, and spake unto him, Look up now to heaven, and count the stars if thou be able to number them; so shall thy seed be. And Abram believed God, and it was counted to him for righteousness." [48] On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him. [49] __________________________________________________________________ [45] Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; Jas. ii. 23. [46] Gen. xii. 1-3. [47] Gen. xiii. 14-16. [48] Gen. xv. 5, 6; Rom. iv. 3. [49] Gen. xxi. 22; Heb. xi. 17. __________________________________________________________________ Chapter XI.--Continuation. Lot. On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture. [50] For Lot's wife, who went forth with him, being of a different mind from himself and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day. [51] This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves [52] and become a sign to all succeeding generations. __________________________________________________________________ [50] Gen. xix.; comp. 2 Pet. ii. 6-9. [51] So Joseph., Antiq., i. 11, 4; Irenæus, Adv. Hær., iv. 31. [52] Literally, "become a judgment and sign." __________________________________________________________________ Chapter XII.--The rewards of faith and hospitality. Rahab. On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they were come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said "There came men unto thee who are to spy out our land; bring them forth, for so the king commands," she answered them, "The two men whom ye seek came unto me, but quickly departed again and are gone," thus not discovering the spies to them. Then she said to the men, "I know assuredly that the Lord your God hath given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore ye shall have taken it, keep ye me and the house of my father in safety." And they said to her, "It shall be as thou hast spoken to us. As soon, therefore, as thou knowest that we are at hand, thou shalt gather all thy family under thy roof, and they shall be preserved, but all that are found outside of thy dwelling shall perish." [53] Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God. [54] Ye see, beloved, that there was not only faith, but prophecy, in this woman. __________________________________________________________________ [53] Josh. ii.; Heb. xi. 31. [54] Others of the Fathers adopt the same allegorical interpretation, e.g., Justin Mar., Dial. c. Tryph., n. 111; Irenæus, Adv. Hær., iv. 20. [The whole matter of symbolism under the law must be more thoroughly studied if we would account for such strong language as is here applied to a poetical or rhetorical figure.] __________________________________________________________________ Chapter XIII.--An exhortation to humility. Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness" [55] ), being especially mindful of the words of the Lord Jesus which He spake, teaching us meekness and long-suffering. For thus He spoke: "Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you." [56] By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word saith, "On whom shall I look, but on him that is meek and peaceable, and that trembleth at My words?" [57] __________________________________________________________________ [55] Jer. ix. 23, 24; 1 Cor. i. 31; 2 Cor. x. 17. [56] Comp. Matt. vi. 12-15, Matt. vii. 2; Luke vi. 36-38. [57] Isa. lxvi. 2. __________________________________________________________________ Chapter XIV.--We should obey God rather than the authors of sedition. It is right and holy therefore, men and brethren, rather to obey God than to follow those who, through pride and sedition, have become the leaders of a detestable emulation. For we shall incur no slight injury, but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good. Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator. For it is written, "The kind-hearted shall inhabit the land, and the guiltless shall be left upon it, but transgressors shall be destroyed from off the face of it." [58] And again [the Scripture] saith, "I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon: I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remnant to the peaceful man." [59] __________________________________________________________________ [58] Prov. ii. 21, 22. [59] Ps. xxxvii. 35-37. "Remnant" probably refers either to the memory or posterity of the righteous. __________________________________________________________________ Chapter XV.--We must adhere to those who cultivate peace, not to those who merely pretend to do so. Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, "This people honoureth Me with their lips, but their heart is far from Me." [60] And again: "They bless with their mouth, but curse with their heart." [61] And again it saith, "They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant." [62] "Let the deceitful lips become silent," [63] [and "let the Lord destroy all the lying lips, [64] ] and the boastful tongue of those who have said, Let us magnify our tongue; our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, saith the Lord: I will place him in safety; I will deal confidently with him." [65] __________________________________________________________________ [60] Isa. xxix. 13; Matt. xv. 8; Mark vii. 6. [61] Ps. lxii. 4. [62] Ps. lxxviii. 36, 37. [63] Ps. xxxi. 18. [64] These words within brackets are not found in the ms., but have been inserted from the Septuagint by most editors. [65] Ps. xii. 3-5. __________________________________________________________________ Chapter XVI.--Christ as an example of humility. For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him. For He says, "Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We have declared [our message] in His presence: He is, as it were, a child, and like a root in thirsty ground; He has no form nor glory, yea, we saw Him, and He had no form nor comeliness; but His form was without eminence, yea, deficient in comparison with the [ordinary] form of men. He is a man exposed to stripes and suffering, and acquainted with the endurance of grief: for His countenance was turned away; He was despised, and not esteemed. He bears our iniquities, and is in sorrow for our sakes; yet we supposed that [on His own account] He was exposed to labour, and stripes, and affliction. But He was wounded for our transgressions, and bruised for our iniquities. The chastisement of our peace was upon Him, and by His stripes we were healed. All we, like sheep, have gone astray; [every] man has wandered in his own way; and the Lord has delivered Him up for our sins, while He in the midst of His sufferings openeth not His mouth. He was brought as a sheep to the slaughter, and as a lamb before her shearer is dumb, so He openeth not His mouth. In His humiliation His judgment was taken away; who shall declare His generation? for His life is taken from the earth. For the transgressions of my people was He brought down to death. And I will give the wicked for His sepulchre, and the rich for His death, [66] because He did no iniquity, neither was guile found in His mouth. And the Lord is pleased to purify Him by stripes. [67] If ye make [68] an offering for sin, your soul shall see a long-lived seed. And the Lord is pleased to relieve Him of the affliction of His soul, to show Him light, and to form Him with understanding, [69] to justify the Just One who ministereth well to many; and He Himself shall carry their sins. On this account He shall inherit many, and shall divide the spoil of the strong; because His soul was delivered to death, and He was reckoned among the transgressors, and He bare the sins of many, and for their sins was He delivered." [70] And again He saith, "I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him." [71] Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace? __________________________________________________________________ [66] The Latin of Cotelerius, adopted by Hefele and Dressel, translates this clause as follows: "I will set free the wicked on account of His sepulchre, and the rich on account of His death." [67] The reading of the ms. is tes pleges, "purify, or free, Him from stripes." We have adopted the emendation of Junius. [68] Wotton reads, "If He make." [69] Or, "fill Him with understanding," if plesai should be read instead of plasai, as Grabe suggests. [70] Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version. [71] Ps. xxii. 6-8. __________________________________________________________________ Chapter XVII.--The saints as examples of humility. Let us be imitators also of those who in goat-skins and sheep-skins [72] went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, "I am but dust and ashes." [73] Moreover, it is thus written of Job, "Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil." [74] But bringing an accusation against himself, he said, "No man is free from defilement, even if his life be but of one day." [75] Moses was called faithful in all God's house; [76] and through his instrumentality, God punished Egypt [77] with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, "Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue." [78] And again he said, "I am but as the smoke of a pot." [79] __________________________________________________________________ [72] Heb. xi. 37. [73] Gen. xviii. 27. [74] Job i. 1. [75] Job xiv. 4, 5. [Septuagint.] [76] Num. xii. 7; Heb. iii. 2. [77] Some fill up the lacuna which here occurs in the ms. by "Israel." [78] Ex. iii. 11, Ex. iv. 10. [79] This is not found in Scripture. [They were probably in Clement's version. Comp. Ps. cxix. 83.] __________________________________________________________________ Chapter XVIII.--David as an example of humility. But what shall we say concerning David, to whom such testimony was borne, and of whom [80] God said, "I have found a man after Mine own heart, David the son of Jesse; and in everlasting mercy have I anointed him?" [81] Yet this very man saith to God, "Have mercy on me, O Lord, according to Thy great mercy; and according to the multitude of Thy compassions, blot out my transgression. Wash me still more from mine iniquity, and cleanse me from my sin. For I acknowledge my iniquity, and my sin is ever before me. Against Thee only have I sinned, and done that which was evil in Thy sight; that Thou mayest be justified in Thy sayings, and mayest overcome when Thou [82] art judged. For, behold, I was conceived in transgressions, and in my sins did my mother conceive me. For, behold, Thou hast loved truth; the secret and hidden things of wisdom hast Thou shown me. Thou shalt sprinkle me with hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be whiter than snow. Thou shalt make me to hear joy and gladness; my bones, which have been humbled, shall exult. Turn away Thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God, and renew a right spirit within me. [83] Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and establish me by Thy governing Spirit. I will teach transgressors Thy ways, and the ungodly shall be converted unto Thee. Deliver me from blood-guiltiness, [84] O God, the God of my salvation: my tongue shall exult in Thy righteousness. O Lord, Thou shalt open my mouth, and my lips shall show forth Thy praise. For if Thou hadst desired sacrifice, I would have given it; Thou wilt not delight in burnt-offerings. The sacrifice [acceptable] to God is a bruised spirit; a broken and a contrite heart God will not despise." [85] __________________________________________________________________ [80] Or, as some render, "to whom." [81] Ps. lxxxix. 21. [82] Or, "when Thou judgest." [83] Literally, "in my inwards." [84] Literally, "bloods." [85] Ps. li. 1-17. __________________________________________________________________ Chapter XIX.--Imitating these examples, let us seek after peace. Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; [86] and let us look stedfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from wrath He is towards all His creation. __________________________________________________________________ [86] Literally, "Becoming partakers of many great and glorious deeds, let us return to the aim of peace delivered to us from the beginning." Comp. Heb. xii. 1. __________________________________________________________________ Chapter XX.--The peace and harmony of the universe. The heavens, revolving under His government, are subject to Him in peace. Day and night run the course appointed by Him, in no wise hindering each other. The sun and moon, with the companies of the stars, roll on in harmony according to His command, within their prescribed limits, and without any deviation. The fruitful earth, according to His will, brings forth food in abundance, at the proper seasons, for man and beast and all the living beings upon it, never hesitating, nor changing any of the ordinances which He has fixed. The unsearchable places of abysses, and the indescribable arrangements of the lower world, are restrained by the same laws. The vast unmeasurable sea, gathered together by His working into various basins, [87] never passes beyond the bounds placed around it, but does as He has commanded. For He said, "Thus far shalt thou come, and thy waves shall be broken within thee." [88] The ocean, impassable to man, and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place to one another. The winds in their several quarters [89] fulfill, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without fail their breasts for the life of men. The very smallest of living beings meet together in peace and concord. All these the great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen. __________________________________________________________________ [87] Or, "collections." [88] Job xxxviii. 11. [89] Or, "stations." __________________________________________________________________ Chapter XXI.--Let us obey God, and not the authors of sedition. Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. [For thus it must be] unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. For [the Scripture] saith in a certain place, "The Spirit of the Lord is a candle searching the secret parts of the belly." [90] Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; [91] let us honour the aged [92] among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner [93] of speaking; let them display their love, not by preferring [94] one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God--how much the spirit of pure affection can prevail with Him--how excellent and great His fear is, and how it saves all those who walk in [95] it with a pure mind. For He is a Searcher of the thoughts and desires [of the heart]: His breath is in us; and when He pleases, He will take it away. __________________________________________________________________ [90] Prov. xx. 27. [91] Comp. Heb. xiii. 17; 1 Thess. v. 12, 13. [92] Or, "the presbyters." [93] Some read, "by their silence." [94] Comp. 1 Tim. v. 21. [95] Some translate, "who turn to Him." __________________________________________________________________ Chapter XXII.--These exhortations are confirmed by the Christian faith, which proclaims the misery of sinful conduct. Now the faith which is in Christ confirms all these [admonitions]. For He Himself by the Holy Ghost thus addresses us: "Come, ye children, hearken unto Me; I will teach you the fear of the Lord. What man is he that desireth life, and loveth to see good days? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and His ears are [open] unto their prayers. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. The righteous cried, and the Lord heard him, and delivered him out of all his troubles." [96] "Many are the stripes [appointed for] the wicked; but mercy shall compass those about who hope in the Lord." [97] __________________________________________________________________ [96] Ps. xxxiv. 11-17. [97] Ps. xxxii. 10. __________________________________________________________________ Chapter XXIII.--Be humble, and believe that Christ will come again. The all-merciful and beneficent Father has bowels [of compassion] towards those that fear Him, and kindly and lovingly bestows His favours upon those who come to Him with a simple mind. Wherefore let us not be double-minded; neither let our soul be lifted [98] up on account of His exceedingly great and glorious gifts. Far from us be that which is written, "Wretched are they who are of a double mind, and of a doubting heart; who say, These things we have heard even in the times of our fathers; but, behold, we have grown old, and none of them has happened unto us." [99] Ye foolish ones! compare yourselves to a tree: take [for instance] the vine. First of all, it sheds its leaves, then it buds, next it puts forth leaves, and then it flowers; after that comes the sour grape, and then follows the ripened fruit. Ye perceive how in a little time the fruit of a tree comes to maturity. Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, "Speedily will He come, and will not tarry;" [100] and, "The Lord shall suddenly come to His temple, even the Holy One, for whom ye look." [101] __________________________________________________________________ [98] Or, as some render, "neither let us have any doubt of." [99] Some regard these words as taken from an apocryphal book, others as derived from a fusion of Jas. i. 8 and 2 Pet. iii. 3, 4. [100] Hab. ii. 3; Heb. x. 37. [101] Mal. iii. 1. __________________________________________________________________ Chapter XXIV.--God continually shows us in nature that there will be a resurrection. Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits [102] by raising Him from the dead. Let us contemplate, beloved, the resurrection which is at all times taking place. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day [again] departs, and the night comes on. Let us behold the fruits [of the earth], how the sowing of grain takes place. The sower [103] goes forth, and casts it into the ground; and the seed being thus scattered, though dry and naked when it fell upon the earth, is gradually dissolved. Then out of its dissolution the mighty power of the providence of the Lord raises it up again, and from one seed many arise and bring forth fruit. __________________________________________________________________ [102] Comp. 1 Cor. xv. 20; Col. i. 18. [103] Comp. Luke viii. 5. __________________________________________________________________ Chapter XXV.--The phoenix an emblem of our resurrection. Let us consider that wonderful sign [of the resurrection] which takes place in Eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phoenix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed. [104] __________________________________________________________________ [104] This fable respecting the phoenix is mentioned by Herodotus (ii. 73) and by Pliny (Nat. Hist., x. 2) and is used as above by Tertullian (De Resurr., §13) and by others of the Fathers. __________________________________________________________________ Chapter XXVI.--We shall rise again, then, as the Scripture also testifies. Do we then deem it any great and wonderful thing for the Maker of all things to raise up again those that have piously served Him in the assurance of a good faith, when even by a bird He shows us the mightiness of His power to fulfil His promise? [105] For [the Scripture] saith in a certain place, "Thou shalt raise me up, and I shall confess unto Thee;" [106] and again, "I laid me down, and slept; I awaked, because Thou art with me;" [107] and again, Job says, "Thou shalt raise up this flesh of mine, which has suffered all these things." [108] __________________________________________________________________ [105] Literally, "the mightiness of His promise." [106] Ps. xxviii. 7, or some apocryphal book. [107] Comp. Ps. iii. 6. [108] Job xix. 25, 26. __________________________________________________________________ Chapter XXVII.--In the hope of the resurrection, let us cleave to the omnipotent and omniscient God. Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie. [109] Let His faith therefore be stirred up again within us, and let us consider that all things are nigh unto Him. By the word of His might [110] He established all things, and by His word He can overthrow them. "Who shall say unto Him, What hast thou done? or, Who shall resist the power of His strength?" [111] When and as He pleases He will do all things, and none of the things determined by Him shall pass away. [112] All things are open before Him, and nothing can be hidden from His counsel. "The heavens [113] declare the glory of God, and the firmament showeth His handy-work. Day unto day uttereth speech, and night unto night showeth knowledge. And there are no words or speeches of which the voices are not heard." [114] __________________________________________________________________ [109] Comp. Tit. i. 2; Heb. vi. 18. [110] Or, "majesty." [111] Wisdom xii. 12, Wisdom xi. 22. [112] Comp. Matt. xxiv. 35. [113] Literally, "If the heavens," etc. [114] Ps. xix. 1-3. __________________________________________________________________ Chapter XXVIII.--God sees all things: therefore let us avoid transgression. Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; [115] so that, through His mercy, we may be protected from the judgments to come. For whither can any of us flee from His mighty hand? Or what world will receive any of those who run away from Him? For the Scripture saith in a certain place, "Whither shall I go, and where shall I be hid from Thy presence? If I ascend into heaven, Thou art there; if I go away even to the uttermost parts of the earth, there is Thy right hand; if I make my bed in the abyss, there is Thy Spirit." [116] Whither, then, shall any one go, or where shall he escape from Him who comprehends all things? __________________________________________________________________ [115] Literally, "abominable lusts of evil deeds." [116] Ps. cxxxix. 7-10 __________________________________________________________________ Chapter XXIX.--Let us also draw near to God in purity of heart. Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands unto Him, loving our gracious and merciful Father, who has made us partakers in the blessings of His elect. [117] For thus it is written, "When the Most High divided the nations, when He scattered [118] the sons of Adam, He fixed the bounds of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, and Israel the lot of His inheritance." [119] And in another place [the Scripture] saith, "Behold, the Lord taketh unto Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy." [120] __________________________________________________________________ [117] Literally "has made us to Himself a part of election." [118] Literally, "sowed abroad." [119] Deut. xxxii. 8, 9. [120] Formed apparently from Num. xviii. 27 and 2 Chron. xxxi. 14. Literally, the closing words are, "the holy of holies." __________________________________________________________________ Chapter XXX.--Let us do those things that please God, and flee from those He hates, that we may be blessed. Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, [121] all abominable lusts, detestable adultery, and execrable pride. "For God," saith [the Scripture], "resisteth the proud, but giveth grace to the humble." [122] Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words. For [the Scripture] saith, "He that speaketh much, shall also hear much in answer. And does he that is ready in speech deem himself righteous? Blessed is he that is born of woman, who liveth but a short time: be not given to much speaking." [123] Let our praise be in God, and not of ourselves; for God hateth those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him. __________________________________________________________________ [121] Some translate, "youthful lusts." [122] Prov. iii. 34; Jas. iv. 6; 1 Pet. v. 5. [123] Job xi. 2, 3. The translation is doubtful. [But see Septuagint.] __________________________________________________________________ Chapter XXXI.--Let us see by what means we may obtain the divine blessing. Let us cleave then to His blessing, and consider what are the means [124] of possessing it. Let us think [125] over the things which have taken place from the beginning. For what reason was our father Abraham blessed? was it not because he wrought righteousness and truth through faith? [126] Isaac, with perfect confidence, as if knowing what was to happen, [127] cheerfully yielded himself as a sacrifice. [128] Jacob, through reason [129] of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the sceptre of the twelve tribes of Israel. __________________________________________________________________ [124] Literally, "what are the ways of His blessing." [125] Literally, "unroll." [126] Comp. Jas. ii. 21. [127] Some translate, "knowing what was to come." [128] Gen. xxii. [129] So Jacobson: Wotton reads, "fleeing from his brother." __________________________________________________________________ Chapter XXXII.--We are justified not by our own works, but by faith. Whosoever will candidly consider each particular, will recognise the greatness of the gifts which were given by him. [130] For from him [131] have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh. [132] From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, "Thy seed shall be as the stars of heaven." [133] All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen. __________________________________________________________________ [130] The meaning is here very doubtful. Some translate, "the gifts which were given to Jacob by Him," i.e., God. [131] MS. auton, referring to the gifts: we have followed the emendation autou, adopted by most editors. Some refer the word to God, and not Jacob. [132] Comp. Rom. ix. 5. [133] Gen. xxii. 17, Gen. xxviii. 4. __________________________________________________________________ Chapter XXXIII.--But let us not give up the practice of good works and love. God Himself is an example to us of good works. What shall we do, then, brethren? Shall we become slothful in well-doing, and cease from the practice of love? God forbid that any such course should be followed by us! But rather let us hasten with all energy and readiness of mind to perform every good work. For the Creator and Lord of all Himself rejoices in His works. For by His infinitely great power He established the heavens, and by His incomprehensible wisdom He adorned them. He also divided the earth from the water which surrounds it, and fixed it upon the immoveable foundation of His own will. The animals also which are upon it He commanded by His own word [134] into existence. So likewise, when He had formed the sea, and the living creatures which are in it, He enclosed them [within their proper bounds] by His own power. Above all, [135] with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him-- the express likeness of His own image. For thus says God: "Let us make man in Our image, and after Our likeness. So God made man; male and female He created them." [136] Having thus finished all these things, He approved them, and blessed them, and said, "Increase and multiply." [137] We see, [138] then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength. __________________________________________________________________ [134] Or, "commandment." [135] Or, "in addition to all." [136] Gen. i. 26, 27. [137] Gen. i. 28. [138] Or, "let us consider." __________________________________________________________________ Chapter XXXIV.--Great is the reward of good works with God. Joined together in harmony, let us implore that reward from Him. The good servant [139] receives the bread of his labour with confidence; the lazy and slothful cannot look his employer in the face. It is requisite, therefore, that we be prompt in the practice of well-doing; for of Him are all things. And thus He forewarns us: "Behold, the Lord [cometh], and His reward is before His face, to render to every man according to his work." [140] He exhorts us, therefore, with our whole heart to attend to this, [141] that we be not lazy or slothful in any good work. Let our boasting and our confidence be in Him. Let us submit ourselves to His will. Let us consider the whole multitude of His angels, how they stand ever ready to minister to His will. For the Scripture saith, "Ten thousand times ten thousand stood around Him, and thousands of thousands ministered unto Him, [142] and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is full of His glory." [143] And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. For [the Scripture] saith, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which He hath prepared for them that wait for Him." [144] __________________________________________________________________ [139] Or, "labourer." [140] Isa. xl. 10, Isa. lxii. 11; Rev. xxii. 12. [141] The text here seems to be corrupt. Some translate, "He warns us with all His heart to this end, that," etc. [142] Dan. vii. 10. [143] Isa. vi. 3. [144] 1 Cor. ii. 9. __________________________________________________________________ Chapter XXXV.--Immense is this reward. How shall we obtain it? How blessed and wonderful, beloved, are the gifts of God! Life in immortality, splendour in righteousness, truth in perfect confidence, [145] faith in assurance, self-control in holiness! And all these fall under the cognizance of our understandings [now]; what then shall those things be which are prepared for such as wait for Him? The Creator and Father of all worlds, [146] the Most Holy, alone knows their amount and their beauty. Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our understanding be fixed by faith towards God; if we earnestly seek the things which are pleasing and acceptable to Him; if we do the things which are in harmony with His blameless will; and if we follow the way of truth, casting away from us all unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vainglory and ambition. [147] For they that do such things are hateful to God; and not only they that do them, but also those that take pleasure in them that do them. [148] For the Scripture saith, "But to the sinner God said, Wherefore dost thou declare my statutes, and take my covenant into thy mouth, seeing thou hatest instruction, and castest my words behind thee? When thou sawest a thief, thou consentedst with [149] him, and didst make thy portion with adulterers. Thy mouth has abounded with wickedness, and thy tongue contrived [150] deceit. Thou sittest, and speakest against thy brother; thou slanderest [151] thine own mother's son. These things thou hast done, and I kept silence; thou thoughtest, wicked one, that I should be like to thyself. But I will reprove thee, and set thyself before thee. Consider now these things, ye that forget God, lest He tear you in pieces, like a lion, and there be none to deliver. The sacrifice of praise will glorify Me, and a way is there by which I will show him the salvation of God." [152] __________________________________________________________________ [145] Some translate, "in liberty." [146] Or, "of the ages." [147] The reading is doubtful: some have aphiloxenian, "want of a hospitable spirit." [So Jacobson.] [148] Rom. i. 32. [149] Literally, "didst run with." [150] Literally, "didst weave." [151] Or, "layest a snare for." [152] Ps. l. 16-23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew. __________________________________________________________________ Chapter XXXVI.--All blessings are given to us through Christ. This is the way, beloved, in which we find our Saviour, [153] even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms [154] up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, [155] "who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they." [156] For it is thus written, "Who maketh His angels spirits, and His ministers a flame of fire." [157] But concerning His Son [158] the Lord spoke thus: "Thou art my Son, to-day have I begotten Thee. Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession." [159] And again He saith to Him, "Sit Thou at My right hand, until I make Thine enemies Thy footstool." [160] But who are His enemies? All the wicked, and those who set themselves to oppose the will of God. [161] __________________________________________________________________ [153] Literally, "that which saves us." [154] Or, "rejoices to behold." [155] Or, "knowledge of immortality." [156] Heb. i. 3, 4. [157] Ps. civ. 4; Heb. i. 7. [158] Some render, "to the Son." [159] Ps. ii. 7, 8; Heb. i. 5. [160] Ps. cx. 1; Heb. i. 13. [161] Some read, "who oppose their own will to that of God." __________________________________________________________________ Chapter XXXVII.--Christ is our leader, and we His soldiers. Let us then, men and brethren, with all energy act the part of soldiers, in accordance with His holy commandments. Let us consider those who serve under our generals, with what order, obedience, and submissiveness they perform the things which are commanded them. All are not prefects, nor commanders of a thousand, nor of a hundred, nor of fifty, nor the like, but each one in his own rank performs the things commanded by the king and the generals. The great cannot subsist without the small, nor the small without the great. There is a kind of mixture in all things, and thence arises mutual advantage. [162] Let us take our body for an example. [163] The head is nothing without the feet, and the feet are nothing without the head; yea, the very smallest members of our body are necessary and useful to the whole body. But all work [164] harmoniously together, and are under one common rule [165] for the preservation of the whole body. __________________________________________________________________ [162] Literally, "in these there is use." [163] 1 Cor. xii. 12, etc. [164] Literally, "all breathe together." [165] Literally, "use one subjection." __________________________________________________________________ Chapter XXXVIII.--Let the members of the Church submit themselves, and no one exalt himself above another. Let our whole body, then, be preserved in Christ Jesus; and let every one be subject to his neighbour, according to the special gift [166] bestowed upon him. Let the strong not despise the weak, and let the weak show respect unto the strong. Let the rich man provide for the wants of the poor; and let the poor man bless God, because He hath given him one by whom his need may be supplied. Let the wise man display his wisdom, not by [mere] words, but through good deeds. Let the humble not bear testimony to himself, but leave witness to be borne to him by another. [167] Let him that is pure in the flesh not grow proud [168] of it, and boast, knowing that it was another who bestowed on him the gift of continence. Let us consider, then, brethren, of what matter we were made,--who and what manner of beings we came into the world, as it were out of a sepulchre, and from utter darkness. [169] He who made us and fashioned us, having prepared His bountiful gifts for us before we were born, introduced us into His world. Since, therefore, we receive all these things from Him, we ought for everything to give Him thanks; to whom be glory for ever and ever. Amen. __________________________________________________________________ [166] Literally, "according as he has been placed in his charism." [167] Comp. Prov. xxvii. 2. [168] The ms. is here slightly torn, and we are left to conjecture. [169] Comp. Ps. cxxxix. 15. __________________________________________________________________ Chapter XXXIX.--There is no reason for self-conceit. Foolish and inconsiderate men, who have neither wisdom [170] nor instruction, mock and deride us, being eager to exalt themselves in their own conceits. For what can a mortal man do? or what strength is there in one made out of the dust? For it is written, "There was no shape before mine eyes, only I heard a sound, [171] and a voice [saying], What then? Shall a man be pure before the Lord? or shall such an one be [counted] blameless in his deeds, seeing He does not confide in His servants, and has charged [172] even His angels with perversity? The heaven is not clean in His sight: how much less they that dwell in houses of clay, of which also we ourselves were made! He smote them as a moth; and from morning even until evening they endure not. Because they could furnish no assistance to themselves, they perished. He breathed upon them, and they died, because they had no wisdom. But call now, if any one will answer thee, or if thou wilt look to any of the holy angels; for wrath destroys the foolish man, and envy killeth him that is in error. I have seen the foolish taking root, but their habitation was presently consumed. Let their sons be far from safety; let them be despised [173] before the gates of those less than themselves, and there shall be none to deliver. For what was prepared for them, the righteous shall eat; and they shall not be delivered from evil." [174] __________________________________________________________________ [170] Literally, "and silly and uninstructed." [171] Literally, "a breath." [172] Or, "has perceived." [173] Some render, "they perished at the gates." [174] Job iv. 16-18, Job xv. 15, Job iv. 19-21, Job v. 1-5. __________________________________________________________________ Chapter XL.--Let us preserve in the Church the order appointed by God. These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behoves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times. [175] He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things being piously done according to His good pleasure, may be acceptable unto Him. [176] Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen. __________________________________________________________________ [175] Some join kata kairous tetagmenous, "at stated times." to the next sentence. [1 Cor. xvi. 1, 2.] [176] Literally, "to His will." [Comp. Rom. xv. 15, 16, Greek.] __________________________________________________________________ Chapter XLI.--Continuation of the same subject. Let every one of you, brethren, give thanks to God in his own order, living in all good conscience, with becoming gravity, and not going beyond the rule of the ministry prescribed to him. Not in every place, brethren, are the daily sacrifices offered, or the peace-offerings, or the sin-offerings and the trespass-offerings, but in Jerusalem only. And even there they are not offered in any place, but only at the altar before the temple, that which is offered being first carefully examined by the high priest and the ministers already mentioned. Those, therefore, who do anything beyond that which is agreeable to His will, are punished with death. Ye see, [177] brethren, that the greater the knowledge that has been vouchsafed to us, the greater also is the danger to which we are exposed. __________________________________________________________________ [177] Or, "consider." [This chapter has been cited to prove the earlier date for this Epistle. But the reference to Jerusalem may be an ideal present.] __________________________________________________________________ Chapter XLII.--The order of ministers in the Church. The apostles have preached the Gospel to us from [178] the Lord Jesus Christ; Jesus Christ [has done so] from [179] God. Christ therefore was sent forth by God, and the apostles by Christ. Both these appointments, [180] then, were made in an orderly way, according to the will of God. Having therefore received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established [181] in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand. And thus preaching through countries and cities, they appointed the first-fruits [of their labours], having first proved them by the Spirit, [182] to be bishops and deacons of those who should afterwards believe. Nor was this any new thing, since indeed many ages before it was written concerning bishops and deacons. For thus saith the Scripture in a certain place, "I will appoint their bishops [183] in righteousness, and their deacons [184] in faith." [185] __________________________________________________________________ [178] Or, "by the command of." [179] Or, "by the command of." [180] Literally, "both things were done." [181] Or, "confirmed by." [182] Or, "having tested them in spirit." [183] Or, "overseers." [184] Or, "servants." [185] Isa. lx. 17, Sept.; but the text is here altered by Clement. The LXX. have "I will give thy rulers in peace, and thy overseers in righteousness." __________________________________________________________________ Chapter XLIII.--Moses of old stilled the contention which arose concerning the priestly dignity. And what wonder is it if those in Christ who were entrusted with such a duty by God, appointed those [ministers] before mentioned, when the blessed Moses also, "a faithful servant in all his house," [186] noted down in the sacred books all the injunctions which were given him, and when the other prophets also followed him, bearing witness with one consent to the ordinances which he had appointed? For, when rivalry arose concerning the priesthood, and the tribes were contending among themselves as to which of them should be adorned with that glorious title, he commanded the twelve princes of the tribes to bring him their rods, each one being inscribed with the name [187] of the tribe. And he took them and bound them [together], and sealed them with the rings of the princes of the tribes, and laid them up in the tabernacle of witness on the table of God. And having shut the doors of the tabernacle, he sealed the keys, as he had done the rods, and said to them, Men and brethren, the tribe whose rod shall blossom has God chosen to fulfil the office of the priesthood, and to minister unto Him. And when the morning was come, he assembled all Israel, six hundred thousand men, and showed the seals to the princes of the tribes, and opened the tabernacle of witness, and brought forth the rods. And the rod of Aaron was found not only to have blossomed, but to bear fruit upon it. [188] What think ye, beloved? Did not Moses know beforehand that this would happen? Undoubtedly he knew; but he acted thus, that there might be no sedition in Israel, and that the name of the true and only God might be glorified; to whom be glory for ever and ever. Amen. __________________________________________________________________ [186] Num. xii. 7; Heb. iii. 5. [187] Literally, "every tribe being written according to its name." [188] See Num. xvii. __________________________________________________________________ Chapter XLIV.--The ordinances of the apostles, that there might be no contention respecting the priestly office. Our apostles also knew, through our Lord Jesus Christ, and there would be strife on account of the office [189] of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, [190] that when these should fall asleep, other approved men should succeed them in their ministry. We are of opinion, therefore, that those appointed by them, [191] or afterwards by other eminent men, with the consent of the whole Church, and who have blamelessly served the flock of Christ in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry. For our sin will not be small, if we eject from the episcopate [192] those who have blamelessly and holily fulfilled its duties. [193] Blessed are those presbyters who, having finished their course before now, have obtained a fruitful and perfect departure [from this world]; for they have no fear lest any one deprive them of the place now appointed them. But we see that ye have removed some men of excellent behaviour from the ministry, which they fulfilled blamelessly and with honour. __________________________________________________________________ [189] Literally, "on account of the title of the oversight." Some understand this to mean, "in regard to the dignity of the episcopate;" and others simply, "on account of the oversight." [190] The meaning of this passage is much controverted. Some render, "left a list of other approved persons;" while others translate the unusual word epinome, which causes the difficulty, by "testamentary direction," and many others deem the text corrupt. We have given what seems the simplest version of the text as it stands. [Comp. the versions of Wake, Chevallier, and others.] [191] i.e., the apostles. [192] Or, "oversight." [193] Literally, "presented the offerings." __________________________________________________________________ Chapter XLV.--It is the part of the wicked to vex the righteous. Ye are fond of contention, brethren, and full of zeal about things which do not pertain to salvation. Look carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe [194] that nothing of an unjust or counterfeit character is written in them. There [195] you will not find that the righteous were cast off by men who themselves were holy. The righteous were indeed persecuted, but only by the wicked. They were cast into prison, but only by the unholy; they were stoned, but only by transgressors; they were slain, but only by the accursed, and such as had conceived an unrighteous envy against them. Exposed to such sufferings, they endured them gloriously. For what shall we say, brethren? Was Daniel [196] cast into the den of lions by such as feared God? Were Ananias, and Azarias, and Mishael shut up in a furnace [197] of fire by those who observed [198] the great and glorious worship of the Most High? Far from us be such a thought! Who, then, were they that did such things? The hateful, and those full of all wickedness, were roused to such a pitch of fury, that they inflicted torture on those who served God with a holy and blameless purpose [of heart], not knowing that the Most High is the Defender and Protector of all such as with a pure conscience venerate [199] His all-excellent name; to whom be glory for ever and ever. Amen. But they who with confidence endured [these things] are now heirs of glory and honour, and have been exalted and made illustrious [200] by God in their memorial for ever and ever. Amen. __________________________________________________________________ [194] Or, "Ye perceive." [195] Or, "For." [196] Dan. vi. 16. [197] Dan. iii. 20. [198] Literally, "worshipped." [199] Literally, "serve." [200] Or, "lifted up." __________________________________________________________________ Chapter XLVI.--Let us cleave to the righteous: your strife is pernicious. Such examples, therefore, brethren, it is right that we should follow; [201] since it is written, "Cleave to the holy, for those that cleave to them shall [themselves] be made holy." [202] And again, in another place, [the Scripture] saith, "With a harmless man thou shalt prove [203] thyself harmless, and with an elect man thou shalt be elect, and with a perverse man thou shalt show [204] thyself perverse." [205] Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars [206] among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ? [207] Why do we divide and tear to pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that "we are members one of another?" [208] Remember the words of our Lord Jesus Christ, how [209] He said, "Woe to that man [by whom [210] offences come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones." [211] Your schism has subverted [the faith of] many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continueth. __________________________________________________________________ [201] Literally, "To such examples it is right that we should cleave." [202] Not found in Scripture. [203] Literally, "be." [204] Or, "thou wilt overthrow." [205] Ps. xviii. 25, 26. [206] Or, "war." Comp. Jas. iv. 1. [207] Comp. Eph. iv. 4-6. [208] Rom. xii. 5. [209] This clause is wanting in the text. [210] This clause is wanting in the text. [211] Comp. Matt. xviii. 6, Matt. xxvi. 24; Mark ix. 42; Luke xvii. 2. __________________________________________________________________ Chapter XLVII.--Your recent discord is worse than the former which took place in the times of Paul. Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the Gospel first began to be preached? [212] Truly, under the inspiration [213] of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos, [214] because even then parties [215] had been formed among you. But that inclination for one above another entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputation, and towards a man whom they had approved. But now reflect who those are that have perverted you, and lessened the renown of your far-famed brotherly love. It is disgraceful, beloved, yea, highly disgraceful, and unworthy of your Christian profession, [216] that such a thing should be heard of as that the most stedfast and ancient Church of the Corinthians should, on account of one or two persons, engage in sedition against its presbyters. And this rumour has reached not only us, but those also who are unconnected [217] with us; so that, through your infatuation, the name of the Lord is blasphemed, while danger is also brought upon yourselves. __________________________________________________________________ [212] Literally, "in the beginning of the Gospel." [Comp. Phil. iv. 15.] [213] Or, "spiritually." [214] 1 Cor. iii. 13, etc. [215] Or, "inclinations for one above another." [216] Literally, "of conduct in Christ." [217] Or, "aliens from us," i.e., the Gentiles. __________________________________________________________________ Chapter XLVIII.--Let us return to the practice of brotherly love. Let us therefore, with all haste, put an end [218] to this [state of things]; and let us fall down before the Lord, and beseech Him with tears, that He would mercifully [219] be reconciled to us, and restore us to our former seemly and holy practice of brotherly love. For [such conduct] is the gate of righteousness, which is set open for the attainment of life, as it is written, "Open to me the gates of righteousness; I will go in by them, and will praise the Lord: this is the gate of the Lord: the righteous shall enter in by it." [220] Although, therefore, many gates have been set open, yet this gate of righteousness is that gate in Christ by which blessed are all they that have entered in and have directed their way in holiness and righteousness, doing all things without disorder. Let a man be faithful: let him be powerful in the utterance of knowledge; let him be wise in judging of words; let him be pure in all his deeds; yet the more he seems to be superior to others [in these respects], the more humble-minded ought he to be, and to seek the common good of all, and not merely his own advantage. __________________________________________________________________ [218] Literally "remove." [219] Literally, "becoming merciful." [220] Ps. cxviii. 19, 20. __________________________________________________________________ Chapter XLIX.--The praise of love. Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. [221] Love beareth all things, is long-suffering in all things. [222] There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the Love he bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls. [223] __________________________________________________________________ [221] Jas. v. 20; 1 Pet. iv. 8. [222] Comp. 1 Cor. xiii. 4, etc. [223] [Comp. Irenæus, v. 1; also Mathetes, Ep. to Diognetus, cap. ix.] __________________________________________________________________ Chapter L.--Let us pray to be thought worthy of love. Ye see, beloved, how great and wonderful a thing is love, and that there is no declaring its perfection. Who is fit to be found in it, except such as God has vouchsafed to render so? Let us pray, therefore, and implore of His mercy, that we may live blameless in love, free from all human partialities for one above another. All the generations from Adam even unto this day have passed away; but those who, through the grace of God, have been made perfect in love, now possess a place among the godly, and shall be made manifest at the revelation [224] of the kingdom of Christ. For it is written, "Enter into thy secret chambers for a little time, until my wrath and fury pass away; and I will remember a propitious [225] day, and will raise you up out of your graves." [226] Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, "Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile." [227] This blessedness cometh upon those who have been chosen by God through Jesus Christ our Lord; to whom be glory for ever and ever. Amen. __________________________________________________________________ [224] Literally, "visitation." [225] Or, "good." [226] Isa. xxvi. 20. [227] Ps. xxxii. 1, 2. __________________________________________________________________ Chapter LI.--Let the partakers in strife acknowledge their sins. Let us therefore implore forgiveness for all those transgressions which through any [suggestion] of the adversary we have committed. And those who have been the leaders of sedition and disagreement ought to have respect [228] to the common hope. For such as live in fear and love would rather that they themselves than their neighbours should be involved in suffering. And they prefer to bear blame themselves, rather than that the concord which has been well and piously [229] handed down to us should suffer. For it is better that a man should acknowledge his transgressions than that he should harden his heart, as the hearts of those were hardened who stirred up sedition against Moses the servant of God, and whose condemnation was made manifest [unto all]. For they went down alive into Hades, and death swallowed them up. [230] Pharaoh with his army and all the princes of Egypt, and the chariots with their riders, were sunk in the depths of the Red Sea, and perished, [231] for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God. __________________________________________________________________ [228] Or, "look to." [229] Or, "righteously." [230] Num. xvi. [231] Ex. xiv. __________________________________________________________________ Chapter LII.--Such a confession is pleasing to God. The Lord, brethren, stands in need of nothing; and He desires nothing of any one, except that confession be made to Him. For, says the elect David, "I will confess unto the Lord; and that will please Him more than a young bullock that hath horns and hoofs. Let the poor see it, and be glad." [232] And again he saith, "Offer [233] unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon Me in the day of thy trouble: I will deliver thee, and thou shalt glorify Me." [234] For "the sacrifice of God is a broken spirit." [235] __________________________________________________________________ [232] Ps. lxix. 31, 32. [233] Or, "sacrifice." [234] Ps. l. 14, 15. [235] Ps. li. 17. __________________________________________________________________ Chapter LIII.--The love of Moses towards his people. Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracles of God. Call then these things to your remembrance. When Moses went up into the mount, and abode there, with fasting and humiliation, forty days and forty nights, the Lord said unto him, "Moses, Moses, get thee down quickly from hence; for thy people whom thou didst bring out of the land of Egypt have committed iniquity. They have speedily departed from the way in which I commanded them to walk, and have made to themselves molten images." [236] And the Lord said unto him, "I have spoken to thee once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this." [237] But Moses said, "Far be it from Thee, Lord: pardon the sin of this people; else blot me also out of the book of the living." [238] O marvellous [239] love! O insuperable perfection! The servant speaks freely to his Lord, and asks forgiveness for the people, or begs that he himself might perish [240] along with them. __________________________________________________________________ [236] Ex. xxxii. 7, etc.; Deut. ix. 12, etc. [237] Ex. xxxii. 9, etc. [238] Ex. xxxii. 32. [239] Or, "mighty." [240] Literally, "be wiped out." __________________________________________________________________ Chapter LIV.--He who is full of love will incur every loss, that peace may be restored to the Church. Who then among you is noble-minded? who compassionate? who full of love? Let him declare, "If on my account sedition and disagreement and schisms have arisen, I will depart, I will go away whithersoever ye desire, and I will do whatever the majority [241] commands; only let the flock of Christ live on terms of peace with the presbyters set over it." He that acts thus shall procure to himself great glory in the Lord; and every place will welcome [242] him. For "the earth is the Lord's, and the fulness thereof." [243] These things they who live a godly life, that is never to be repented of, both have done and always will do. __________________________________________________________________ [241] Literally, "the multitude." [Clement here puts words into the mouth of the Corinthian presbyters. It has been strangely quoted to strengthen a conjecture that he had humbly preferred Linus and Cletus when first called to preside.] [242] Or, "receive." [243] Ps. xxiv. 1; 1 Cor. x. 26, 28. __________________________________________________________________ Chapter LV.--Examples of such love. To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow-citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price [244] which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. [245] Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who seeth all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril. [246] . __________________________________________________________________ [244] Literally, "and having received their prices, fed others." [Comp. Rom. xvi. 3, 4, and Phil. ii. 30.] [245] Judith viii. 30. [246] Esth. vii., viii. __________________________________________________________________ Chapter LVI.--Let us admonish and correct one another. Let us then also pray for those who have fallen into any sin, that meekness and humility may be given to them, so that they may submit, not unto us, but to the will of God. For in this way they shall secure a fruitful and perfect remembrance from us, with sympathy for them, both in our prayers to God, and our mention of them to the saints. [247] Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves] and highly profitable, for they tend to unite [248] us to the will of God. For thus saith the holy Word: "The Lord hath severely chastened me, yet hath not given me over to death." [249] "For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." [250] "The righteous," saith it, "shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head." [251] And again he saith, "Blessed is the man whom the Lord reproveth, and reject not thou the warning of the Almighty. For He causes sorrow, and again restores [to gladness]; He woundeth, and His hands make whole. He shall deliver thee in six troubles, yea, in the seventh no evil shall touch thee. In famine He shall rescue thee from death, and in war He shall free thee from the power [252] of the sword. From the scourge of the tongue will He hide thee, and thou shalt not fear when evil cometh. Thou shalt laugh at the unrighteous and the wicked, and shalt not be afraid of the beasts of the field. For the wild beasts shall be at peace with thee: then shalt thou know that thy house shall be in peace, and the habitation of thy tabernacle shall not fail. [253] Thou shall know also that thy seed shall be great, and thy children like the grass of the field. And thou shall come to the grave like ripened corn which is reaped in its season, or like a heap of the threshing-floor which is gathered together at the proper time." [254] Ye see, beloved, that protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished by His holy chastisement. __________________________________________________________________ [247] Literally, "there shall be to them a fruitful and perfect remembrance, with compassions both towards God and the saints." [248] Or, "they unite." [249] Ps. cxviii. 18. [250] Prov. iii. 12; Heb. xii. 6. [251] Ps. cxli. 5. [252] Literally, "hand." [253] Literally, "err" or "sin." [254] Job v. 17-26. __________________________________________________________________ Chapter LVII.--Let the authors of sedition submit themselves. Ye therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. Learn to be subject, laying aside the proud and arrogant self-confidence of your tongue. For it is better for you that ye should occupy [255] a humble but honourable place in the flock of Christ, than that, being highly exalted, ye should be cast out from the hope of His people. [256] For thus speaketh all-virtuous Wisdom: [257] "Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon Me, I will not hear you; the wicked shall seek Me, and they shall not find Me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness." ... [258] __________________________________________________________________ [255] Literally, "to be found small and esteemed." [256] Literally, "His hope." [It has been conjectured that elpidos should be epaulidos, and the reading, "out of the fold of his people." See Chevallier.] [257] Prov. i. 23-31. [Often cited by this name in primitive writers.] [258] Junius (Pat. Young), who examined the ms. before it was bound into its present form, stated that a whole leaf was here lost. The next letters that occur are ipon, which have been supposed to indicate eipon or elipon. Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, occurred in the portion which has thus been lost. __________________________________________________________________ Chapter LVIII.--Blessings sought for all that call upon God. May God, who seeth all things, and who is the Ruler of all spirits and the Lord of all flesh--who chose our Lord Jesus Christ and us through Him to be a peculiar [259] people--grant to every soul that calleth upon His glorious and holy Name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His Name, through our High Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty, and power, and honour, both now and for evermore. Amen. __________________________________________________________________ [259] Comp. Tit. ii. 14. __________________________________________________________________ Chapter LIX.--The Corinthians are exhorted speedily to send back word that peace has been restored. The benediction. Send back speedily to us in peace and with joy these our messengers to you: Claudius Ephebus and Valerius Bito, with Fortunatus: that they may the sooner announce to us the peace and harmony we so earnestly desire and long for [among you], and that we may the more quickly rejoice over the good order re-established among you. The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion, [260] from everlasting to everlasting. [261] Amen. [262] __________________________________________________________________ [260] Literally, "an eternal throne." [261] Literally, "From the ages to the ages of ages." [262] [Note St. Clement's frequent doxologies.] [N.B.--The language of Clement concerning the Western progress of St. Paul (cap. v.) is our earliest postscript to his Scripture biography. It is sufficient to refer the reader to the great works of Conybeare and Howson, and of Mr. Lewin, on the Life and Epistles of St. Paul. See more especially the valuable note of Lewin (vol. ii. p. 294) which takes notice of the opinion of some learned men, that the great Apostle of the Gentiles preached the Gospel in Britain. The whole subject of St. Paul's relations with British Christians is treated by Williams, in his Antiquities of the Cymry, with learning and in an attractive manner. But the reader will find more ready to his hand, perhaps, the interesting note of Mr. Lewin, on Claudia and Pudens (2 Tim. iv. 21), in his Life and Epistles of St. Paul, vol. ii. p. 392. See also Paley's Horæ Paulinæ, p. 40. London, 1820.] __________________________________________________________________ [2] In the only known ms. of this Epistle, the title is thus given at the close. __________________________________________________________________ __________________________________________________________________ Mathetes __________________________________________________________________ Introductory Note to the Epistle of Mathetes to Diognetus __________________________________________________________________ [a.d. 130.] The anonymous author of this Epistle gives himself the title (Mathetes) "a disciple [263] of the Apostles," and I venture to adopt it as his name. It is about all we know of him, and it serves a useful end. I place his letter here, as a sequel to the Clementine Epistle, for several reasons, which I think scholars will approve: (1) It is full of the Pauline spirit, and exhales the same pure and primitive fragrance which is characteristic of Clement. (2) No theory as to its date very much conflicts with that which I adopt, and it is sustained by good authorities. (3) But, as a specimen of the persuasives against Gentilism which early Christians employed in their intercourse with friends who adhered to heathenism, it admirably illustrates the temper prescribed by St. Paul (2 Tim. ii. 24), and not less the peculiar social relations of converts to the Gospel with the more amiable and candid of their personal friends at this early period. Mathetes was possibly a catechumen of St. Paul or of one of the apostle's associates. I assume that his correspondent was the tutor of M. Aurelius. Placed just here, it fills a lacuna in the series, and takes the place of the pseudo (second) Epistle of Clement, which is now relegated to its proper place with the works falsely ascribed to St. Clement. Altogether, the Epistle is a gem of purest ray; and, while suggesting some difficulties as to interpretation and exposition, it is practically clear as to argument and intent. Mathetes is, perhaps, the first of the apologists. The following is the original Introductory Notice of the learned editors and translators:-- The following interesting and eloquent Epistle is anonymous, and we have no clue whatever as to its author. For a considerable period after its publication in 1592, it was generally ascribed to Justin Martyr. In recent times Otto has inserted it among the works of that writer, but Semisch and others contend that it cannot possibly be his. In dealing with this question, we depend entirely upon the internal evidence, no statement as to the authorship of the Epistle having descended to us from antiquity. And it can scarcely be denied that the whole tone of the Epistle, as well as special passages which it contains, points to some other writer than Justin. Accordingly, critics are now for the most part agreed that it is not his, and that it must be ascribed to one who lived at a still earlier date in the history of the Church. Several internal arguments have been brought forward in favour of this opinion. Supposing chap. xi. to be genuine, it has been supported by the fact that the writer there styles himself "a disciple of the apostles." But there is great suspicion that the two concluding chapters are spurious; and even though admitted to be genuine, the expression quoted evidently admits of a different explanation from that which implies the writer's personal acquaintance with the apostles: it might, indeed, be adopted by one even at the present day. More weight is to be attached to those passages in which the writer speaks of Christianity as still being a new thing in the world. Expressions to this effect occur in several places (chap. i., ii., ix.), and seem to imply that the author lived very little, if at all, after the apostolic age. There is certainly nothing in the Epistle which is inconsistent with this opinion; and we may therefore believe, that in this beautiful composition we possess a genuine production of some apostolic man who lived not later than the beginning of the second century. The names of Clement of Rome and of Apollos have both been suggested as those of the probable author. Such opinions, however, are pure fancies, which it is perhaps impossible to refute, but which rest on nothing more than conjecture. Nor can a single word be said as to the person named Diognetus, to whom the letter is addressed. We must be content to leave both points in hopeless obscurity, and simply accept the Epistle as written by an earnest and intelligent Christian to a sincere inquirer among the Gentiles, towards the close of the apostolic age. It is much to be regretted that the text is often so very doubtful. Only three mss. of the Epistle, all probably exhibiting the same original text, are known to exist; and in not a few passages the readings are, in consequence, very defective and obscure. But notwithstanding this drawback, and the difficulty of representing the full force and elegance of the original, this Epistle, as now presented to the English reader, can hardly fail to excite both his deepest interest and admiration. [N.B.--Interesting speculations concerning this precious work may be seen in Bunsen's Hippolytus and his Age, vol. i. p. 188. The learned do not seem convinced by this author, but I have adopted his suggestion as to Diognetus the tutor of M. Aurelius.] __________________________________________________________________ [263] apostolon genomenos mathetes. Cap. xi. __________________________________________________________________ The Epistle of Mathetes to Diognetus __________________________________________________________________ __________________________________________________________________ Chapter I.--Occasion of the epistle. Since I see thee, most excellent Diognetus, exceedingly desirous to learn the mode of worshipping God prevalent among the Christians, and inquiring very carefully and earnestly concerning them, what God they trust in, and what form of religion they observe, [264] so as all to look down upon the world itself, and despise death, while they neither esteem those to be gods that are reckoned such by the Greeks, nor hold to the superstition of the Jews; and what is the affection which they cherish among themselves; and why, in fine, this new kind or practice [of piety] has only now entered into the world, [265] and not long ago; I cordially welcome this thy desire, and I implore God, who enables us both to speak and to hear, to grant to me so to speak, that, above all, I may hear you have been edified, [266] and to you so to hear, that I who speak may have no cause of regret for having done so. __________________________________________________________________ [264] Literally, "trusting in what God, etc., they look down." [265] Or, "life." [266] Some read, "that you by hearing may be edified." __________________________________________________________________ Chapter II.--The vanity of idols. Come, then, after you have freed [267] yourself from all prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive [268] you, and being made, as if from the beginning, a new man, inasmuch as, according to your own confession, you are to be the hearer of a new [system of] doctrine; come and contemplate, not with your eyes only, but with your understanding, the substance and the form [269] of those whom ye declare and deem to be gods. Is not one of them a stone similar to that on which we tread? Is [270] not a second brass, in no way superior to those vessels which are constructed for our ordinary use? Is not a third wood, and that already rotten? Is not a fourth silver, which needs a man to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes? Are not all these of corruptible matter? Are they not fabricated by means of iron and fire? Did not the sculptor fashion one of them, the brazier a second, the silversmith a third, and the potter a fourth? Was not every one of them, before they were formed by the arts of these [workmen] into the shape of these [gods], each in its [271] own way subject to change? Would not those things which are now vessels, formed of the same materials, become like to such, if they met with the same artificers? Might not these, which are now worshipped by you, again be made by men vessels similar to others? Are they not all deaf? Are they not blind? Are they not without life? Are they not destitute of feeling? Are they not incapable of motion? Are they not all liable to rot? Are they not all corruptible? These things ye call gods; these ye serve; these ye worship; and ye become altogether like to them. For this reason ye hate the Christians, because they do not deem these to be gods. But do not ye yourselves, who now think and suppose [such to be gods], much more cast contempt upon them than they [the Christians do]? Do ye not much more mock and insult them, when ye worship those that are made of stone and earthenware, without appointing any persons to guard them; but those made of silver and gold ye shut up by night, and appoint watchers to look after them by day, lest they be stolen? And by those gifts which ye mean to present to them, do ye not, if they are possessed of sense, rather punish [than honour] them? But if, on the other hand, they are destitute of sense, ye convict them of this fact, while ye worship them with blood and the smoke of sacrifices. Let any one of you suffer such indignities! [272] Let any one of you endure to have such things done to himself! But not a single human being will, unless compelled to it, endure such treatment, since he is endowed with sense and reason. A stone, however, readily bears it, seeing it is insensible. Certainly you do not show [by your [273] conduct] that he [your God] is possessed of sense. And as to the fact that Christians are not accustomed to serve such gods, I might easily find many other things to say; but if even what has been said does not seem to any one sufficient, I deem it idle to say anything further. __________________________________________________________________ [267] Or, "purified." [268] Literally, "which is deceiving." [269] Literally, "of what substance, or of what form." [270] Some make this and the following clauses affirmative instead of interrogative. [271] The text is here corrupt. Several attempts at emendation have been made, but without any marked success. [272] Some read, "Who of you would tolerate these things?" etc. [273] The text is here uncertain, and the sense obscure. The meaning seems to be, that by sprinkling their gods with blood, etc., they tended to prove that these were not possessed of sense. __________________________________________________________________ Chapter III.--Superstitions of the Jews. And next, I imagine that you are most desirous of hearing something on this point, that the Christians do not observe the same forms of divine worship as do the Jews. The Jews, then, if they abstain from the kind of service above described, and deem it proper to worship one God as being Lord of all, [are right]; but if they offer Him worship in the way which we have described, they greatly err. For while the Gentiles, by offering such things to those that are destitute of sense and hearing, furnish an example of madness; they, on the other hand, by thinking to offer these things to God as if He needed them, might justly reckon it rather an act of folly than of divine worship. For He that made heaven and earth, and all that is therein, and gives to us all the things of which we stand in need, certainly requires none of those things which He Himself bestows on such as think of furnishing them to Him. But those who imagine that, by means of blood, and the smoke of sacrifices and burnt-offerings, they offer sacrifices [acceptable] to Him, and that by such honours they show Him respect, --these, by [274] supposing that they can give anything to Him who stands in need of nothing, appear to me in no respect to differ from those who studiously confer the same honour on things destitute of sense, and which therefore are unable to enjoy such honours. __________________________________________________________________ [274] The text here is very doubtful. We have followed that adopted by most critics. __________________________________________________________________ Chapter IV.--The other observances of the Jews. But as to their scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and the new moons, which are utterly ridiculous and unworthy of notice,--I do not [275] think that you require to learn anything from me. For, to accept some of those things which have been formed by God for the use of men as properly formed, and to reject others as useless and redundant,--how can this be lawful? And to speak falsely of God, as if He forbade us to do what is good on the Sabbath-days,--how is not this impious? And to glory in the circumcision [276] of the flesh as a proof of election, and as if, on account of it, they were specially beloved by God,--how is it not a subject of ridicule? And as to their observing months and days, [277] as if waiting upon [278] the stars and the moon, and their distributing, [279] according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities, [280] and others for mourning,--who would deem this a part of divine worship, and not much rather a manifestation of folly? I suppose, then, you are sufficiently convinced that the Christians properly abstain from the vanity and error common [to both Jews and Gentiles], and from the busy-body spirit and vain boasting of the Jews; but you must not hope to learn the mystery of their peculiar mode of worshipping God from any mortal. __________________________________________________________________ [275] Otto, resting on ms. authority, omits the negative, but the sense seems to require its insertion. [276] Literally, "lessening." [277] Comp. Gal. iv. 10. [278] This seems to refer to the practice of Jews in fixing the beginning of the day, and consequently of the Sabbath, from the rising of the stars. They used to say, that when three stars of moderate magnitude appeared, it was night; when two, it was twilight; and when only one, that day had not yet departed. It thus came to pass (according to their night-day (nuchthemeron) reckoning), that whosoever engaged in work on the evening of Friday, the beginning of the Sabbath, after three stars of moderate size were visible, was held to have sinned, and had to present a trespass-offering; and so on, according to the fanciful rule described. [279] Otto supplies the lacuna which here occurs in the mss. so as to read katadiairein. [280] The great festivals of the Jews are here referred to on the one hand, and the day of atonement on the other. __________________________________________________________________ Chapter V.--The manners of the Christians. For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking [281] method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. [282] They have a common table, but not a common bed. [283] They are in the flesh, but they do not live after the flesh. [284] They pass their days on earth, but they are citizens of heaven. [285] They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. [286] They are poor, yet make many rich; [287] they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; [288] they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred. __________________________________________________________________ [281] Literally, "paradoxical." [282] Literally, "cast away foetuses." [283] Otto omits "bed," which is an emendation, and gives the second "common" the sense of unclean. [284] Comp. 2 Cor. x. 3. [285] Comp. Phil. iii. 20. [286] Comp. 2 Cor. vi. 9. [287] Comp. 2 Cor. vi. 10. [288] Comp. 2 Cor. iv. 12. __________________________________________________________________ Chapter VI.--The relation of Christians to the world. To sum up all in one word--what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world. [289] The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it, [290] though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves [291] that very body; and Christians are confined in the world as in a prison, and yet they are the preservers [292] of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling [293] in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number. [294] God has assigned them this illustrious position, which it were unlawful for them to forsake. __________________________________________________________________ [289] John xvii. 11, 14, 16. [290] Comp. 1 Pet. ii. 11. [291] Literally, "keeps together." [292] Literally, "keeps together." [293] Literally, "incorruption." [294] Or, "though punished, increase in number daily." __________________________________________________________________ Chapter VII.--The manifestation of Christ. For, as I said, this was no mere earthly invention which was delivered to them, nor is it a mere human system of opinion, which they judge it right to preserve so carefully, nor has a dispensation of mere human mysteries been committed to them, but truly God Himself, who is almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, [Him who is] the truth, and the holy and incomprehensible Word, and has firmly established Him in their hearts. He did not, as one might have imagined, send to men any servant, or angel, or ruler, or any one of those who bear sway over earthly things, or one of those to whom the government of things in the heavens has been entrusted, but the very Creator and Fashioner of all things--by whom He made the heavens--by whom he enclosed the sea within its proper bounds--whose ordinances [295] all the stars [296] faithfully observe--from whom the sun [297] has received the measure of his daily course to be observed [298] -- whom the moon obeys, being commanded to shine in the night, and whom the stars also obey, following the moon in her course; by whom all things have been arranged, and placed within their proper limits, and to whom all are subject--the heavens and the things that are therein, the earth and the things that are therein, the sea and the things that are therein--fire, air, and the abyss--the things which are in the heights, the things which are in the depths, and the things which lie between. This [messenger] He sent to them. Was it then, as one [299] might conceive, for the purpose of exercising tyranny, or of inspiring fear and terror? By no means, but under the influence of clemency and meekness. As a king sends his son, who is also a king, so sent He Him; as God [300] He sent Him; as to men He sent Him; as a Saviour He sent Him, and as seeking to persuade, not to compel us; for violence has no place in the character of God. As calling us He sent Him, not as vengefully pursuing us; as loving us He sent Him, not as judging us. For He will yet send Him to judge us, and who shall endure His appearing? [301] ... Do you not see them exposed to wild beasts, that they may be persuaded to deny the Lord, and yet not overcome? Do you not see that the more of them are punished, the greater becomes the number of the rest? This does not seem to be the work of man: this is the power of God; these are the evidences of His manifestation. __________________________________________________________________ [295] Literally, "mysteries." [296] Literally, "elements." [297] The word "sun," though omitted in the mss., should manifestly be inserted. [298] Literally, "has received to observe." [299] Literally, "one of men." [300] "God" here refers to the person sent. [301] [Comp. Mal. iii. 2. The Old Testament is frequently in mind, if not expressly quoted by Mathetes.] A considerable gap here occurs in the mss. __________________________________________________________________ Chapter VIII.--The miserable state of men before the coming of the Word. For, who of men at all understood before His coming what God is? Do you accept of the vain and silly doctrines of those who are deemed trustworthy philosophers? of whom some said that fire was God, calling that God to which they themselves were by and by to come; and some water; and others some other of the elements formed by God. But if any one of these theories be worthy of approbation, every one of the rest of created things might also be declared to be God. But such declarations are simply the startling and erroneous utterances of deceivers; [302] and no man has either seen Him, or made Him known, [303] but He has revealed Himself. And He has manifested Himself through faith, to which alone it is given to behold God. For God, the Lord and Fashioner of all things, who made all things, and assigned them their several positions, proved Himself not merely a friend of mankind, but also long-suffering [in His dealings with them]. Yea, He was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good; [304] and He formed in His mind a great and unspeakable conception, which He communicated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment, [305] He appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing [306] all at once upon us, so that we should both share in His benefits, and see and be active [307] [in His service]. Who of us would ever have expected these things? He was aware, then, of all things in His own mind, along with His Son, according to the relation [308] subsisting between them. __________________________________________________________________ [302] Literally, "these things are the marvels and error." [303] Or, "known Him." [304] Comp. Matt. xix. 17. [305] Literally, "in a mystery." [306] Literally, "all things." [307] The sense is here very obscure. We have followed the text of Otto, who fills up the lacuna in the ms. as above. Others have, "to see, and to handle Him." [308] Literally, "economically." __________________________________________________________________ Chapter IX.--Why the Son was sent so late. As long then as the former time [309] endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness, [310] so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But when our wickedness had reached its height, and it had been clearly shown that its reward, [311] punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how [312] the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us, [313] He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors! [314] Having therefore convinced us in the former time [315] that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious [316] concerning clothing and food. __________________________________________________________________ [309] Otto refers for a like contrast between these two times to Rom. iii. 21-26, Rom. v. 20 and Gal. iv. 4. [Comp. Acts xvii. 30.] [310] The reading and sense are doubtful. [311] Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same. [312] Many variations here occur in the way in which the lacuna of the mss. is to be supplied. They do not, however, greatly affect the meaning. [313] In the ms. "saying" is here inserted, as if the words had been regarded as a quotation from Isa. liii. 11. [314] [See Bossuet, who quotes it as from Justin Martyr (Tom. iii. p. 171). Sermon on Circumcision.] [315] That is, before Christ appeared. [316] Comp. Matt. vi. 25, etc. [Mathetes, in a single sentence, expounds a most practical text with comprehensive views.] __________________________________________________________________ Chapter X.--The blessings that will flow from faith. If you also desire [to possess] this faith, you likewise shall receive first of all the knowledge of the Father. [317] For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it, [318] to whom He gave reason and understanding, to whom alone He imparted the privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have loved Him. And when you have attained this knowledge, with what joy do you think you will be filled? Or, how will you love Him who has first so loved you? And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbours, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior, that happiness is found; nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. Then thou shalt see, while still on earth, that God in the heavens rules over [the universe]; then thou shall begin to speak the mysteries of God; then shalt thou both love and admire those that suffer punishment because they will not deny God; then shall thou condemn the deceit and error of the world when thou shall know what it is to live truly in heaven, when thou shalt despise that which is here esteemed to be death, when thou shalt fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shalt thou admire those who for righteousness' sake endure the fire that is but for a moment, and shalt count them happy when thou shalt know [the nature of] that fire. __________________________________________________________________ [317] Thus Otto supplies the lacuna; others conjecture somewhat different supplements. [318] So Böhl. Sylburgius and Otto read, "in the earth." __________________________________________________________________ Chapter XI.--These things are worthy to be known and believed. I do not speak of things strange to me, nor do I aim at anything inconsistent with right reason; [319] but having been a disciple of the Apostles, I am become a teacher of the Gentiles. I minister the things delivered to me to those that are disciples worthy of the truth. For who that is rightly taught and begotten by the loving [320] Word, would not seek to learn accurately the things which have been clearly shown by the Word to His disciples, to whom the Word being manifested has revealed them, speaking plainly [to them], not understood indeed by the unbelieving, but conversing with the disciples, who, being esteemed faithful by Him, acquired a knowledge of the mysteries of the Father? For which [321] reason He sent the Word, that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the Apostles, believed on by the Gentiles. [322] This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. This is He who, being from everlasting, is to-day called [323] the Son; through whom the Church is enriched, and grace, widely spread, increases in the saints, furnishing understanding, revealing mysteries, announcing times, rejoicing over the faithful, giving [324] to those that seek, by whom the limits of faith are not broken through, nor the boundaries set by the fathers passed over. Then the fear of the law is chanted, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the Apostles is preserved, and the grace of the Church exults; which grace if you grieve not, you shall know those things which the Word teaches, by whom He wills, and when He pleases. For whatever things we are moved to utter by the will of the Word commanding us, we communicate to you with pains, and from a love of the things that have been revealed to us. __________________________________________________________________ [319] Some render, "nor do I rashly seek to persuade others." [320] Some propose to read, "and becoming a friend to the Word." [321] It has been proposed to connect this with the preceding sentence, and read, "have known the mysteries of the Father, viz., for what purpose He sent the Word." [322] [Comp. 1 Tim. iii. 16.] [323] Or, "esteemed." [324] Or, "given." __________________________________________________________________ Chapter XII.--The importance of knowledge to true spiritual life. When you have read and carefully listened to these things, you shall know what God bestows on such as rightly love Him, being made [as ye are] a paradise of delight, presenting [325] in yourselves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. For in this place [326] the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys-- it is disobedience that proves destructive. Nor truly are those words without significance which are written, how God from the beginning planted the tree of life in the midst of paradise, revealing through knowledge the way to life, [327] and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the Serpent, stripped naked. [328] For neither can life exist without knowledge, nor is knowledge secure without life. Wherefore both were planted close together. The Apostle, perceiving the force [of this conjunction], and blaming that knowledge which, without true doctrine, is admitted to influence life, [329] declares, "Knowledge puffeth up, but love edifieth." For he who thinks he knows anything without true knowledge, and such as is witnessed to by life, knows nothing, but is deceived by the Serpent, as not [330] loving life. But he who combines knowledge with fear, and seeks after life, plants in hope, looking for fruit. Let your heart be your wisdom; and let your life be true knowledge [331] inwardly received. Bearing this tree and displaying its fruit, thou shalt always gather [332] in those things which are desired by God, which the Serpent cannot reach, and to which deception does not approach; nor is Eve then corrupted, [333] but is trusted as a virgin; and salvation is manifested, and the Apostles are filled with understanding, and the Passover [334] of the Lord advances, and the choirs [335] are gathered together, and are arranged in proper order, and the Word rejoices in teaching the saints,--by whom the Father is glorified: to whom be glory for ever. Amen. [336] __________________________________________________________________ [325] Literally, "bringing forth." [326] That is, in Paradise. [327] Literally "revealing life." [328] Or, "deprived of it." [329] Literally, "knowledge without the truth of a command exercised to life." See 1 Cor. viii. 1. [330] The ms. is here defective. Some read, "on account of the love of life." [331] Or, "true word," or "reason." [332] Or, "reap." [333] The meaning seems to be, that if the tree of true knowledge and life be planted within you, you shall continue free from blemishes and sins. [334] [This looks like a reference to the Apocalypse, Rev. v. 9., Rev. xix. 7., Rev. xx. 5.] [335] Here Bishop Wordsworth would read kleroi, cites 1 Pet. v. 3, and refers to Suicer (Lexicon) in voce kleros.] [336] [Note the Clement-like doxology.] __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Polycarp __________________________________________________________________ Introductory Note to the Epistle of Polycarp to the Philippians __________________________________________________________________ [a.d. 65-100-155.] The Epistle of Polycarp is usually made a sort of preface to those of Ignatius, for reasons which will be obvious to the reader. Yet he was born later, and lived to a much later period. They seem to have been friends from the days of their common pupilage under St. John; and there is nothing improbable in the conjecture of Usher, that he was the "angel of the church in Smyrna," to whom the Master says, "Be thou faithful unto death, and I will give thee a crown of life." His pupil Irenæus gives us one of the very few portraits of an apostolic man which are to be found in antiquity, in a few sentences which are a picture: "I could describe the very place in which the blessed Polycarp sat and taught; his going out and coming in; the whole tenor of his life; his personal appearance; how he would speak of the conversations he had held with John and with others who had seen the Lord. How did he make mention of their words and of whatever he had heard from them respecting the Lord." Thus he unconsciously tantalizes our reverent curiosity. Alas! that such conversations were not written for our learning. But there is a wise Providence in what is withheld, as well as in the inestimable treasures we have received. Irenæus will tell us more concerning him, his visit to Rome, his rebuke of Marcion, and incidental anecdotes, all which are instructive. The expression which he applied to Marcion is found in this Epistle. Other facts of interest are found in the Martyrdom, which follows in these pages. His death, in extreme old age under the first of the Antonines, has been variously dated; but we may accept the date we have given, as rendered probable by that of the Paschal question, which he so lovingly settled with Anicetus, Bishop of Rome. The Epistle to the Philippians is the more interesting as denoting the state of that beloved church, the firstborn of European churches, and so greatly endeared to St. Paul. It abounds in practical wisdom, and is rich in Scripture and Scriptural allusions. It reflects the spirit of St. John, alike in its lamb-like and its aquiline features: he is as loving as the beloved disciple himself when he speaks of Christ and his church, but "the son of thunder" is echoed in his rebukes of threatened corruptions in faith and morals. Nothing can be more clear than his view of the doctrines of grace; but he writes like the disciple of St. John, though in perfect harmony with St. Paul's hymn-like eulogy of Christian love. The following is the original Introductory Notice:-- The authenticity of the following Epistle can on no fair grounds be questioned. It is abundantly established by external testimony, and is also supported by the internal evidence. Irenæus says (Adv. Hær., iii. 3): "There is extant an Epistle of Polycarp written to the Philippians, most satisfactory, from which those that have a mind to do so may learn the character of his faith," etc. This passage is embodied by Eusebius in his Ecclesiastical History (iv. 14); and in another place the same writer refers to the Epistle before us as an undoubted production of Polycarp (Hist. Eccl., iii. 36). Other ancient testimonies might easily be added, but are superfluous, inasmuch as there is a general consent among scholars at the present day that we have in this letter an authentic production of the renowned Bishop of Smyrna. Of Polycarp's life little is known, but that little is highly interesting. Irenæus was his disciple, and tells us that "Polycarp was instructed by the apostles, and was brought into contact with many who had seen Christ" (Adv. Hær., iii. 3; Euseb. Hist. Eccl., iv. 14). There is also a very graphic account given of Polycarp by Irenæus in his Epistle to Florinus, to which the reader is referred. It has been preserved by Eusebius (Hist. Eccl., v. 20). The Epistle before us is not perfect in any of the Greek mss. which contain it. But the chapters wanting in Greek are contained in an ancient Latin version. While there is no ground for supposing, as some have done, that the whole Epistle is spurious, there seems considerable force in the arguments by which many others have sought to prove chap. xiii. to be an interpolation. The date of the Epistle cannot be satisfactorily determined. It depends on the conclusion we reach as to some points, very difficult and obscure, connected with that account of the martyrdom of Polycarp which has come down to us. We shall not, however, probably be far wrong if we fix it about the middle of the second century. polycarp epistle_to_the_philippians anf01 polycarp-epistle_to_the_philippians Epistle to the Philippians http://www.ccel.org/ccel/schaff/anf01.iv.ii.html __________________________________________________________________ The Epistle of Polycarp to the Philippians [337] __________________________________________________________________ Polycarp, and the presbyters [338] with him, to the Church of God sojourning at Philippi: Mercy to you, and peace from God Almighty, and from the Lord Jesus Christ, our Saviour, be multiplied. __________________________________________________________________ Chapter I.--Praise of the Philippians. I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example [339] of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days [340] long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] "whom God raised from the dead, having loosed the bands of the grave." [341] "In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory;" [342] into which joy many desire to enter, knowing that "by grace ye are saved, not of works," [343] but by the will of God through Jesus Christ. __________________________________________________________________ [339] Literally, "ye have received the patterns of true love." [340] Phil. i. 5. [341] Acts ii. 24. Literally, "having loosed the pains of Hades." [342] 1 Pet. i. 8. [343] Eph. ii. 8, 9. __________________________________________________________________ Chapter II.--An exhortation to virtue. "Wherefore, girding up your loins," [344] "serve the Lord in fear" [345] and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," [346] and a throne at His right hand. To Him all things [347] in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. [348] His blood will God require of those who do not believe in Him. [349] But He who raised Him up from the dead will raise [350] up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," [351] or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; [352] forgive, and it shall be forgiven unto you; [353] be merciful, that ye may obtain mercy; [354] with what measure ye mete, it shall be measured to you again;" [355] and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God." [356] __________________________________________________________________ [344] Comp. 1 Pet. i. 13; Eph. vi. 14. [345] Ps. ii. 11. [346] 1 Pet. i. 21. [347] Comp. 1 Pet. iii. 22; Phil. ii. 10. [348] Comp. Acts xvii. 31. [349] Or, "who do not obey him." [350] Comp 1 Cor. vi. 14; 2 Cor. iv. 14; Rom. viii. 11. [351] 1 Pet. iii. 9. [352] Matt. vii. 1. [353] Matt. vi. 12, 14; Luke vi. 37. [354] Luke vi. 36. [355] Matt. vii. 2; Luke vi. 38. [356] Matt. v. 3, 10; Luke vi. 20. __________________________________________________________________ Chapter III.--Expressions of personal unworthiness. These things, brethren, I write to you concerning righteousness, not because I take anything upon myself, but because ye have invited me to do so. For neither I, nor any other such one, can come up to the wisdom [357] of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you, he wrote you a letter, [358] which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbour, "is the mother of us all." [359] For if any one be inwardly possessed of these graces, he hath fulfilled the command of righteousness, since he that hath love is far from all sin. __________________________________________________________________ [357] Comp. 2 Pet. iii. 15. [358] The form is plural, but one Epistle is probably meant. [So, even in English, "letters" may be classically used for a single letter, as we say "by these presents." But even we might speak of St. Paul as having written his Epistles to us; so the Epistles to Thessalonica and Corinth might more naturally still be referred to here]. [359] Comp. Gal. iv. 26. __________________________________________________________________ Chapter IV.--Various exhortations. "But the love of money is the root of all evils." [360] Knowing, therefore, that "as we brought nothing into the world, so we can carry nothing out," [361] let us arm ourselves with the armour of righteousness; [362] and let us teach, first of all, ourselves to walk in the commandments of the Lord. Next, [teach] your wives [to walk] in the faith given to them, and in love and purity tenderly loving their own husbands in all truth, and loving all [others] equally in all chastity; and to train up their children in the knowledge and fear of God. Teach the widows to be discreet as respects the faith of the Lord, praying continually [363] for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar [364] of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor reflections, nor any one of the secret things of the heart. __________________________________________________________________ [360] 1 Tim. vi. 10. [361] 1 Tim. vi. 7. [362] Comp. Eph. vi. 11. [363] Comp. 1 Thess. v. 17. [364] Some here read, "altars." __________________________________________________________________ Chapter V.--The duties of deacons, youths, and virgins. Knowing, then, that "God is not mocked," [365] we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, [366] and not of men. They must not be slanderers, double-tongued, [367] or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant [368] of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live [369] worthily of Him, "we shall also reign together with Him," [370] provided only we believe. In like manner, let the young men also be blameless in all things, being especially careful to preserve purity, and keeping themselves in, as with a bridle, from every kind of evil. For it is well that they should be cut off from [371] the lusts that are in the world, since "every lust warreth against the spirit;" [372] and "neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God," [373] nor those who do things inconsistent and unbecoming. Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ. The virgins also must walk in a blameless and pure conscience. __________________________________________________________________ [365] Gal. vi. 7. [366] Some read, "God in Christ." [367] Comp. 1 Tim. iii. 8. [368] Comp. Matt. xx. 28. [369] Politeusometha, referring to the whole conduct; comp. Phil. i. 27. [370] 2 Tim. ii. 12. [371] Some read, anakuptesthai, "to emerge from." [So Chevallier, but not Wake nor Jacobson. See the note of latter, ad loc.] [372] 1 Pet. ii. 11. [373] 1 Cor. vi. 9, 10. __________________________________________________________________ Chapter VI.--The duties of presbyters and others. And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man;" [374] abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive; [375] for we are before the eyes of our Lord and God, and "we must all appear at the judgment-seat of Christ, and must every one give an account of himself." [376] Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offence, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error. __________________________________________________________________ [374] Rom. xii. 17; 2 Cor. viii. 31. [375] Matt. vi. 12-14. [376] Rom. xiv. 10-12; 2 Cor. v. 10. __________________________________________________________________ Chapter VII.--Avoid the Docetæ, and persevere in fasting and prayer. "For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;" [377] and whosoever does not confess the testimony of the cross, [378] is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. [379] Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from [380] the beginning; "watching unto prayer," [381] and persevering in fasting; beseeching in our supplications the all-seeing God "not to lead us into temptation," [382] as the Lord has said: "The spirit truly is willing, but the flesh is weak." [383] __________________________________________________________________ [377] 1 John iv. 3. [378] Literally, "the martyrdom of the cross," which some render, "His suffering on the cross." [379] [The original, perhaps, of Eusebius (Hist. iv. cap. 14). It became a common-place expression in the Church.] [380] Comp. Jude 3. [381] 1 Pet. iv. 7. [382] Matt. vi. 13; Matt. xxvi. 41. [383] Matt. xxvi. 41; Mark xiv. 38. __________________________________________________________________ Chapter VIII.--Persevere in hope and patience. Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, "who bore our sins in His own body on the tree," [384] "who did no sin, neither was guile found in His mouth," [385] but endured all things for us, that we might live in Him. [386] Let us then be imitators of His patience; and if we suffer [387] for His name's sake, let us glorify Him. [388] For He has set us this example [389] in Himself, and we have believed that such is the case. __________________________________________________________________ [384] 1 Pet. ii. 24. [385] 1 Pet. ii. 22. [386] Comp. 1 John iv. 9. [387] Comp. Acts v. 41; 1 Pet. iv. 16. [388] Some read, "we glorify Him." [389] Comp. 1 Pet. ii. 21. __________________________________________________________________ Chapter IX.--Patience inculcated. I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run [390] in vain, but in faith and righteousness, and that they are [now] in their due place in the presence of the Lord, with whom also they suffered. For they loved not this present world, but Him who died for us, and for our sakes was raised again by God from the dead. __________________________________________________________________ [390] Comp. Phil. ii. 16; Gal. ii. 2. __________________________________________________________________ Chapter X.--Exhortation to the practice of virtue. [391] Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, [392] and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because "alms delivers from death." [393] Be all of you subject one to another [394] "having your conduct blameless among the Gentiles," [395] that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! [396] Teach, therefore, sobriety to all, and manifest it also in your own conduct. __________________________________________________________________ [391] This and the two following chapters are preserved only in a Latin version. [See Jacobson, ad loc.] [392] Comp. 1 Pet. ii. 17. [393] Tobit iv. 10, Tobit xii. 9. [394] Comp. 1 Pet. v. 5. [395] 1 Pet. ii. 12. [396] Isa. lii. 5. __________________________________________________________________ Chapter XI.--Expression of grief on account of Valens. I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, [397] and that ye be chaste and truthful. "Abstain from every form of evil." [398] For if a man cannot govern himself in such matters, how shall he enjoin them on others? If a man does not keep himself from covetousness, [399] he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? "Do we not know that the saints shall judge the world?" [400] as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended [401] in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and "do not count such as enemies," [402] but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves. [403] __________________________________________________________________ [397] Some think that incontinence on the part of the Valens and his wife is referred to. [For many reasons I am glad the translators have preferred the reading pleonexias. The next word, chaste, sufficiently rebukes the example of Valens. For once I venture not to coincide with Jacobson's comment.] [398] 1 Thess. v. 22. [399] Some think that incontinence on the part of the Valens and his wife is referred to. [For many reasons I am glad the translators have preferred the reading pleonexias. The next word, chaste, sufficiently rebukes the example of Valens. For once I venture not to coincide with Jacobson's comment.] [400] 1 Cor. vi. 2. [401] Some read, "named;" comp. Phil. i. 5. [402] 2 Thess. iii. 15. [403] Comp. 1 Cor. xii. 26. __________________________________________________________________ Chapter XII.--Exhortation to various graces. For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted. [404] It is declared then in these Scriptures, "Be ye angry, and sin not," [405] and, "Let not the sun go down upon your wrath." [406] Happy is he who remembers [407] this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who "raised Him from the dead." [408] Pray for all the saints. Pray also for kings, [409] and potentates, and princes, and for those that persecute and hate you, [410] and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him. __________________________________________________________________ [404] This passage is very obscure. Some render it as follows: "But at present it is not granted unto me to practise that which is written, Be ye angry," etc. [405] Ps. iv. 5. [406] Eph. iv. 26. [407] Some read, "believes." [408] Gal. i. 1. [409] Comp. 1 Tim. ii. 2. [410] Matt. v. 44. __________________________________________________________________ Chapter XIII.--Concerning the transmission of epistles. Both you and Ignatius [411] wrote to me, that if any one went [from this] into Syria, he should carry your letter [412] with him; which request I will attend to if I find a fitting opportunity, either personally, or through some other acting for me, that your desire may be fulfilled. The Epistles of Ignatius written by him [413] to us, and all the rest [of his Epistles] which we have by us, we have sent to you, as you requested. They are subjoined to this Epistle, and by them ye may be greatly profited; for they treat of faith and patience, and all things that tend to edification in our Lord. Any [414] more certain information you may have obtained respecting both Ignatius himself, and those that were [415] with him, have the goodness to make known [416] to us. __________________________________________________________________ [411] Comp. Ep. of Ignatius to Polycarp, chap. viii. [412] Or, "letters." [413] Reference is here made to the two letters of Ignatius, one to Polycarp himself, and the other to the church at Smyrna. [414] Henceforth, to the end, we have only the Latin version. [415] The Latin version reads "are," which has been corrected as above. [416] Polycarp was aware of the death of Ignatius (chap. ix.), but was as yet apparently ignorant of the circumstances attending it. [Who can fail to be touched by these affectionate yet entirely calm expressions as to his martyred friend and brother? Martyrdom was the habitual end of Christ's soldiers, and Polycarp expected his own; hence his restrained and temperate words of interest.] __________________________________________________________________ Chapter XIV.--Conclusion. These things I have written to you by Crescens, whom up to the present [417] time I have recommended unto you, and do now recommend. For he has acted blamelessly among us, and I believe also among you. Moreover, ye will hold his sister in esteem when she comes to you. Be ye safe in the Lord Jesus Christ. Grace be with you all. [418] Amen. __________________________________________________________________ [417] Some read, "in this present Epistle." [418] Others read, "and in favour with all yours." __________________________________________________________________ [337] The title of this Epistle in most of the mss. is, "The Epistle of St. Polycarp, Bishop of Smyrna, and holy martyr, to the Philippians." [338] Or, "Polycarp, and those who with him are presbyters." __________________________________________________________________ Introductory Note to the Epistle Concerning the Martyrdom of Polycarp __________________________________________________________________ Internal evidence goes far to establish the credit which Eusebius lends to this specimen of the martyrologies, certainly not the earliest if we accept that of Ignatius as genuine. As an encyclical of one of "the seven churches" to another of the same Seven, and as bearing witness to their aggregation with others into the unity of "the Holy and Catholic Church," it is a very interesting witness, not only to an article of the creed, but to the original meaning and acceptation of the same. More than this, it is evidence of the strength of Christ perfected in human weakness; and thus it affords us an assurance of grace equal to our day in every time of need. When I see in it, however, an example of what a noble army of martyrs, women and children included, suffered in those days "for the testimony of Jesus," and in order to hand down the knowledge of the Gospel to these boastful ages of our own, I confess myself edified by what I read, chiefly because I am humbled and abashed in comparing what a Christian used to be, with what a Christian is, in our times, even at his best estate. That this Epistle has been interpolated can hardly be doubted, when we compare it with the unvarnished specimen, in Eusebius. As for the "fragrant smell" that came from the fire, many kinds of wood emit the like in burning; and, apart from Oriental warmth of colouring, there seems nothing incredible in the narrative if we except "the dove" (chap. xvi.), which, however, is probably a corrupt reading, [419] as suggested by our translators. The blade was thrust into the martyr's left side; and this, opening the heart, caused the outpouring of a flood, and not a mere trickling. But, though Greek thus amended is a plausible conjecture, there seems to have been nothing of the kind in the copy quoted by Eusebius. On the other hand, note the truly catholic and scriptural testimony: "We love the martyrs, but the Son of God we worship: it is impossible for us to worship any other." Bishop Jacobson assigns more than fifty pages to this martyrology, with a Latin version and abundant notes. To these I must refer the student, who may wish to see this attractive history in all the light of critical scholarship and, often, of admirable comment. The following is the original Introductory Notice:-- The following letter purports to have been written by the Church at Smyrna to the Church at Philomelium, and through that Church to the whole Christian world, in order to give a succinct account of the circumstances attending the martyrdom of Polycarp. It is the earliest of all the Martyria, and has generally been accounted both the most interesting and authentic. Not a few, however, deem it interpolated in several passages, and some refer it to a much later date than the middle of the second century, to which it has been commonly ascribed. We cannot tell how much it may owe to the writers (chap. xxii.) who successively transcribed it. Great part of it has been engrossed by Eusebius in his Ecclesiastical History (iv. 15); and it is instructive to observe, that some of the most startling miraculous phenomena recorded in the text as it now stands, have no place in the narrative as given by that early historian of the Church. Much discussion has arisen respecting several particulars contained in this Martyrium; but into these disputes we do not enter, having it for our aim simply to present the reader with as faithful a translation as possible of this very interesting monument of Christian antiquity. __________________________________________________________________ [419] See an ingenious conjecture in Bishop Wordsworth's Hippolytus and the Church of Rome, p. 318, C. polycarp martyrdom_of_polycarp anf01 polycarp-martyrdom_of_polycarp The Martyrdom of Polycarp http://www.ccel.org/ccel/schaff/anf01.iv.iv.html __________________________________________________________________ The Encyclical Epistle of the Church at Smyrna Concerning the Martyrdom of the Holy Polycarp __________________________________________________________________ The Church of God which sojourns at Smyrna, to the Church of God sojourning in Philomelium, [420] and to all the congregations [421] of the Holy and Catholic Church in every place: Mercy, peace, and love from God the Father, and our Lord Jesus Christ, be multiplied. __________________________________________________________________ Chapter I.--Subject of which we write. We have written to you, brethren, as to what relates to the martyrs, and especially to the blessed Polycarp, who put an end to the persecution, having, as it were, set a seal upon it by his martyrdom. For almost all the events that happened previously [to this one], took place that the Lord might show us from above a martyrdom becoming the Gospel. For he waited to be delivered up, even as the Lord had done, that we also might become his followers, while we look not merely at what concerns ourselves but have regard also to our neighbours. For it is the part of a true and well-founded love, not only to wish one's self to be saved, but also all the brethren. __________________________________________________________________ Chapter II.--The wonderful constancy of the martyrs. All the martyrdoms, then, were blessed and noble which took place according to the will of God. For it becomes us who profess [422] greater piety than others, to ascribe the authority over all things to God. And truly, [423] who can fail to admire their nobleness of mind, and their patience, with that love towards their Lord which they displayed?--who, when they were so torn with scourges, that the frame of their bodies, even to the very inward veins and arteries, was laid open, still patiently endured, while even those that stood by pitied and bewailed them. But they reached such a pitch of magnanimity, that not one of them let a sigh or a groan escape them; thus proving to us all that those holy martyrs of Christ, at the very time when they suffered such torments, were absent from the body, or rather, that the Lord then stood by them, and communed with them. And, looking to the grace of Christ, they despised all the torments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour. For this reason the fire of their savage executioners appeared cool to them. For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things "which ear hath not heard, nor eye seen, neither have entered into the heart of man," [424] but were revealed by the Lord to them, inasmuch as they were no longer men, but had already become angels. And, in like manner, those who were condemned to the wild beasts endured dreadful tortures, being stretched out upon beds full of spikes, and subjected to various other kinds of torments, in order that, if it were possible, the tyrant might, by their lingering tortures, lead them to a denial [of Christ]. __________________________________________________________________ [422] Literally, "who are more pious." [423] The account now returns to the illustration of the statement made in the first sentence. [424] 1 Cor. ii. 9. __________________________________________________________________ Chapter III.--The constancy of Germanicus. The death of Polycarp is demanded. For the devil did indeed invent many things against them; but thanks be to God, he could not prevail over all. For the most noble Germanicus strengthened the timidity of others by his own patience, and fought heroically [425] with the wild beasts. For, when the proconsul sought to persuade him, and urged him [426] to take pity upon his age, he attracted the wild beast towards himself, and provoked it, being desirous to escape all the more quickly from an unrighteous and impious world. But upon this the whole multitude, marvelling at the nobility of mind displayed by the devout and godly race of Christians, [427] cried out, "Away with the Atheists; let Polycarp be sought out!" __________________________________________________________________ [425] Or, "illustriously." [426] Or, "said to him." [427] Literally, "the nobleness of the God-loving and God-fearing race of Christians." __________________________________________________________________ Chapter IV.--Quintus the apostate. Now one named Quintus, a Phrygian, who was but lately come from Phrygia, when he saw the wild beasts, became afraid. This was the man who forced himself and some others to come forward voluntarily [for trial]. Him the proconsul, after many entreaties, persuaded to swear and to offer sacrifice. Wherefore, brethren, we do not commend those who give themselves up [to suffering], seeing the Gospel does not teach so to do. [428] __________________________________________________________________ [428] Comp. Matt. x. 23. __________________________________________________________________ Chapter V.--The departure and vision of Polycarp. But the most admirable Polycarp, when he first heard [that he was sought for], was in no measure disturbed, but resolved to continue in the city. However, in deference to the wish of many, he was persuaded to leave it. He departed, therefore, to a country house not far distant from the city. There he stayed with a few [friends], engaged in nothing else night and day than praying for all men, and for the Churches throughout the world, according to his usual custom. And while he was praying, a vision presented itself to him three days before he was taken; and, behold, the pillow under his head seemed to him on fire. Upon this, turning to those that were with him, he said to them prophetically, "I must be burnt alive." __________________________________________________________________ Chapter VI.--Polycarp is betrayed by a servant. And when those who sought for him were at hand, he departed to another dwelling, whither his pursuers immediately came after him. And when they found him not, they seized upon two youths [that were there], one of whom, being subjected to torture, confessed. It was thus impossible that he should continue hid, since those that betrayed him were of his own household. The Irenarch [429] then (whose office is the same as that of the Cleronomus [430] ), by name Herod, hastened to bring him into the stadium. [This all happened] that he might fulfil his special lot, being made a partaker of Christ, and that they who betrayed him might undergo the punishment of Judas himself. __________________________________________________________________ [429] It was the duty of the Irenarch to apprehend all seditious troublers of the public peace. [430] Some think that those magistrates bore this name that were elected by lot. __________________________________________________________________ Chapter VII.--Polycarp is found by his pursuers. His pursuers then, along with horsemen, and taking the youth with them, went forth at supper-time on the day of the preparation [431] with their usual weapons, as if going out against a robber. [432] And being come about evening [to the place where he was], they found him lying down in the upper room of [433] a certain little house, from which he might have escaped into another place; but he refused, saying, "The will of God [434] be done." [435] So when he heard that they were come, he went down and spake with them. And as those that were present marvelled at his age and constancy, some of them said. "Was so much effort [436] made to capture such a venerable man?" [437] Immediately then, in that very hour, he ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he besought them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease [438] for two full hours, to the astonishment of them that heard him, insomuch that many began to repent that they had come forth against so godly and venerable an old man. __________________________________________________________________ [431] That is, on Friday. [432] Comp. Matt. xxvi. 55. [433] Or, "in." [434] Some read "the Lord" [435] Comp. Matt. vi. 10; Acts xxi. 14. [436] Or, "diligence." [437] Jacobson reads, "and [marvelling] that they had used so great diligence to capture," etc. [438] Or, "be silent." __________________________________________________________________ Chapter VIII.--Polycarp is brought into the city. Now, as soon as he had ceased praying, having made mention of all that had at any time come in contact with him, both small and great, illustrious and obscure, as well as the whole Catholic Church throughout the world, the time of his departure having arrived, they set him upon an ass, and conducted him into the city, the day being that of the great Sabbath. And the Irenarch Herod, accompanied by his father Nicetes (both riding in a chariot [439] ), met him, and taking him up into the chariot, they seated themselves beside him, and endeavoured to persuade him, saying, "What harm is there in saying, Lord Cæsar, [440] and in sacrificing, with the other ceremonies observed on such occasions, and so make sure of safety?" But he at first gave them no answer; and when they continued to urge him, he said, "I shall not do as you advise me." So they, having no hope of persuading him, began to speak bitter [441] words unto him, and cast him with violence out of the chariot, [442] insomuch that, in getting down from the carriage, he dislocated his leg [443] [by the fall]. But without being disturbed, [444] and as if suffering nothing, he went eagerly forward with all haste, and was conducted to the stadium, where the tumult was so great, that there was no possibility of being heard. __________________________________________________________________ [439] Jacobson deems these words an interpolation. [440] Or, "Cæsar is Lord," all the mss. having kurios instead of kurie, as usually printed. [441] Or, "terrible." [442] Or, "cast him down" simply, the following words being, as above, an interpolation. [443] Or, "sprained his ankle." [444] Or, "not turning back." __________________________________________________________________ Chapter IX.--Polycarp refuses to revile Christ. Now, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying, "Be strong, and show thyself a man, O Polycarp!" No one saw who it was that spoke to him; but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, "Have respect to thy old age," and other similar things, according to their custom, [such as], "Swear by the fortune of Cæsar; repent, and say, Away with the Atheists." But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, "Away with the Atheists." [445] Then, the proconsul urging him, and saying, "Swear, and I will set thee at liberty, reproach Christ;" Polycarp declared, "Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?" __________________________________________________________________ [445] Referring the words to the heathen, and not to the Christians, as was desired. __________________________________________________________________ Chapter X.--Polycarp confesses himself a Christian. And when the proconsul yet again pressed him, and said, "Swear by the fortune of Cæsar," he answered, "Since thou art vainly urgent that, as thou sayest, I should swear by the fortune of Cæsar, and pretendest not to know who and what I am, hear me declare with boldness, I am a Christian. And if you wish to learn what the doctrines [446] of Christianity are, appoint me a day, and thou shalt hear them." The proconsul replied, "Persuade the people." But Polycarp said, "To thee I have thought it right to offer an account [of my faith]; for we are taught to give all due honour (which entails no injury upon ourselves) to the powers and authorities which are ordained of God. [447] But as for these, I do not deem them worthy of receiving any account from me." [448] __________________________________________________________________ [446] Or, "an account of Christianity." [447] Comp. Rom. xiii. 1-7; Tit. iii. 1. [448] Or, "of my making any defence to them." __________________________________________________________________ Chapter XI.--No threats have any effect on Polycarp. The proconsul then said to him, "I have wild beasts at hand; to these will I cast thee, except thou repent." But he answered, "Call them then, for we are not accustomed to repent of what is good in order to adopt that which is evil; [449] and it is well for me to be changed from what is evil to what is righteous." [450] But again the proconsul said to him, "I will cause thee to be consumed by fire, seeing thou despisest the wild beasts, if thou wilt not repent." But Polycarp said, "Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt." __________________________________________________________________ [449] Literally, "repentance from things better to things worse is a change impossible to us." [450] That is, to leave this world for a better. __________________________________________________________________ Chapter XII.--Polycarp is sentenced to be burned. While he spoke these and many other like things, he was filled with confidence and joy, and his countenance was full of grace, so that not merely did it not fall as if troubled by the things said to him, but, on the contrary, the proconsul was astonished, and sent his herald to proclaim in the midst of the stadium thrice, "Polycarp has confessed that he is a Christian." This proclamation having been made by the herald, the whole multitude both of the heathen and Jews, who dwelt at Smyrna, cried out with uncontrollable fury, and in a loud voice, "This is the teacher of Asia, [451] the father of the Christians, and the overthrower of our gods, he who has been teaching many not to sacrifice, or to worship the gods." Speaking thus, they cried out, and besought Philip the Asiarch [452] to let loose a lion upon Polycarp. But Philip answered that it was not lawful for him to do so, seeing the shows [453] of wild beasts were already finished. Then it seemed good to them to cry out with one consent, that Polycarp should be burnt alive. For thus it behooved the vision which was revealed to him in regard to his pillow to be fulfilled, when, seeing it on fire as he was praying, he turned about and said prophetically to the faithful that were with him, "I must be burnt alive." __________________________________________________________________ [451] Some read, "ungodliness," but the above seems preferable. [452] The Asiarchs were those who superintended all arrangements connected with the games in the several provinces. [453] Literally, "the baiting of dogs." __________________________________________________________________ Chapter XIII.--The funeral pile is erected. This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and fagots out of the shops and baths; the Jews especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals,--a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life, [454] he was, even before his martyrdom, adorned [455] with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about also to fix him with nails, he said, "Leave me as I am; for He that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile." __________________________________________________________________ [454] Literally, "good behaviour." [455] Some think this implies that Polycarp's skin was believed to possess a miraculous efficacy. __________________________________________________________________ Chapter XIV.--The prayer of Polycarp. They did not nail him then, but simply bound him. And he, placing his hands behind him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, "O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup [456] of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat [457] and acceptable sacrifice, according as Thou, the ever-truthful [458] God, hast foreordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen." [459] __________________________________________________________________ [456] Comp. Matt. xx. 22, Matt. xxvi. 39; Mark x. 38. [457] Literally, "in a fat," etc., [or, "in a rich"]. [458] Literally, "the not false and true God." [459] Eusebius (Hist. Eccl., iv. 15) has preserved a great portion of this Martyrium, but in a text considerably differing from that we have followed. Here, instead of "and," he has "in the Holy Ghost." __________________________________________________________________ Chapter XV.--Polycarp is not injured by the fire. When he had pronounced this amen, and so finished his prayer, those who were appointed for the purpose kindled the fire. And as the flame blazed forth in great fury, [460] we, to whom it was given to witness it, beheld a great miracle, and have been preserved that we might report to others what then took place. For the fire, shaping itself into the form of an arch, like the sail of a ship when filled with the wind, encompassed as by a circle the body of the martyr. And he appeared within not like flesh which is burnt, but as bread that is baked, or as gold and silver glowing in a furnace. Moreover, we perceived such a sweet odour [coming from the pile], as if frankincense or some such precious spices had been smoking [461] there. __________________________________________________________________ [460] Literally, "a great flame shining forth." [461] Literally, "breathing." __________________________________________________________________ Chapter XVI.--Polycarp is pierced by a dagger. At length, when those wicked men perceived that his body could not be consumed by the fire, they commanded an executioner to go near and pierce him through with a dagger. And on his doing this, there came forth a dove, [462] and a great quantity of blood, so that the fire was extinguished; and all the people wondered that there should be such a difference between the unbelievers and the elect, of whom this most admirable Polycarp was one, having in our own times been an apostolic and prophetic teacher, and bishop of the Catholic Church which is in Smyrna. For every word that went out of his mouth either has been or shall yet be accomplished. __________________________________________________________________ [462] Eusebius omits all mention of the dove, and many have thought the text to be here corrupt. It has been proposed to read ep' aristera, "on the left hand side," instead of peristera, "a dove." __________________________________________________________________ Chapter XVII.--The Christians are refused Polycarp's body. But when the adversary of the race of the righteous, the envious, malicious, and wicked one, perceived the impressive [463] nature of his martyrdom, and [considered] the blameless life he had led from the beginning, and how he was now crowned with the wreath of immortality, having beyond dispute received his reward, he did his utmost that not the least memorial of him should be taken away by us, although many desired to do this, and to become possessors [464] of his holy flesh. For this end he suggested it to Nicetes, the father of Herod and brother of Alce, to go and entreat the governor not to give up his body to be buried, "lest," said he, "forsaking Him that was crucified, they begin to worship this one." This he said at the suggestion and urgent persuasion of the Jews, who also watched us, as we sought to take him out of the fire, being ignorant of this, that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners [465] ), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary [466] affection towards their own King and Master, of whom may we also be made companions [467] and fellow-disciples! __________________________________________________________________ [463] Literally, "greatness." [464] The Greek, literally translated, is, "and to have fellowship with his holy flesh." [465] This clause is omitted by Eusebius: it was probably interpolated by some transcriber, who had in his mind 1 Pet. iii. 18. [466] Literally, "unsurpassable." [467] Literally, "fellow-partakers." __________________________________________________________________ Chapter XVIII.--The body of Polycarp is burned. The centurion then, seeing the strife excited by the Jews, placed the body [468] in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified [469] than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary [470] of his martyrdom, both in memory of those who have already finished their course, [471] and for the exercising and preparation of those yet to walk in their steps. __________________________________________________________________ [468] Or, "him." [469] Or, "more tried." [470] Literally, "the birth-day." [471] Literally, "been athletes." __________________________________________________________________ Chapter XIX.--Praise of the martyr Polycarp. This, then, is the account of the blessed Polycarp, who, being the twelfth that was martyred in Smyrna (reckoning those also of Philadelphia), yet occupies a place of his own [472] in the memory of all men, insomuch that he is everywhere spoken of by the heathen themselves. He was not merely an illustrious teacher, but also a pre-eminent martyr, whose martyrdom all desire to imitate, as having been altogether consistent with the Gospel of Christ. For, having through patience overcome the unjust governor, and thus acquired the crown of immortality, he now, with the apostles and all the righteous [in heaven], rejoicingly glorifies God, even the Father, and blesses our Lord Jesus Christ, the Saviour of our souls, the Governor of our bodies, and the Shepherd of the Catholic Church throughout the world. [473] __________________________________________________________________ [472] Literally, "is alone remembered." [473] Several additions are here made. One ms. has, "and the all-holy and life-giving Spirit;" while the old Latin version reads, "and the Holy Spirit, by whom we know all things." __________________________________________________________________ Chapter XX.--This epistle is to be transmitted to the brethren. Since, then, ye requested that we would at large make you acquainted with what really took place, we have for the present sent you this summary account through our brother Marcus. When, therefore, ye have yourselves read this Epistle, [474] be pleased to send it to the brethren at a greater distance, that they also may glorify the Lord, who makes such choice of His own servants. To Him who is able to bring us all by His grace and goodness [475] into his everlasting kingdom, through His only-begotten Son Jesus Christ, to Him be glory, and honour, and power, and majesty, for ever. Amen. Salute all the saints. They that are with us salute you, and Evarestus, who wrote this Epistle, with all his house. __________________________________________________________________ [474] Literally, "having learned these things." [475] Literally, "gift." __________________________________________________________________ Chapter XXI.--The date of the martyrdom. Now, the blessed Polycarp suffered martyrdom on the second day of the month Xanthicus just begun, [476] the seventh day before the Kalends of May, on the great Sabbath, at the eighth hour. [477] He was taken by Herod, Philip the Trallian being high priest, [478] Statius Quadratus being proconsul, but Jesus Christ being King for ever, to whom be glory, honour, majesty, and an everlasting throne, from generation to generation. Amen. __________________________________________________________________ [476] The translation is here very doubtful. Wake renders the words menos histamenou, "of the present month." [477] Great obscurity hangs over the chronology here indicated. According to Usher, the Smyrnæans began the month Xanthicus on the 25th of March. But the seventh day before the Kalends of May is the 25th of April. Some, therefore, read 'Aprillion instead of Maion. The great Sabbath is that before the passover. The "eighth hour" may correspond either to our 8 a.m. or 2 p.m. [478] Called before (chap. xii.) Asiarch. __________________________________________________________________ Chapter XXII.--Salutation. We wish you, brethren, all happiness, while you walk according to the doctrine of the Gospel of Jesus Christ; with whom be glory to God the Father and the Holy Spirit, for the salvation of His holy elect, after whose example [479] the blessed Polycarp suffered, following in whose steps may we too be found in the kingdom of Jesus Christ! These things [480] Caius transcribed from the copy of Irenæus (who was a disciple of Polycarp), having himself been intimate with Irenæus. And I Socrates transcribed them at Corinth from the copy of Caius. Grace be with you all. And I again, Pionius, wrote them from the previously written copy, having carefully searched into them, and the blessed Polycarp having manifested them to me through a revelation, even as I shall show in what follows. I have collected these things, when they had almost faded away through the lapse of time, that the Lord Jesus Christ may also gather me along with His elect into His heavenly kingdom, to whom, with the Father and the Holy Spirit, be glory for ever and ever. Amen. __________________________________________________________________ [479] Literally, "according as." [480] What follows is, of course, no part of the original Epistle. __________________________________________________________________ [420] Some read, "Philadelphia," but on inferior authority. Philomelium was a city of Phrygia. [421] The word in the original is poroikiais, from which the English "parishes" is derived. __________________________________________________________________ __________________________________________________________________ Ignatius __________________________________________________________________ Introductory Note to the Epistles of Ignatius __________________________________________________________________ [a.d. 30-107.] The seductive myth which represents this Father as the little child whom the Lord placed in the midst of his apostles (St. Matt. xviii. 2) indicates at least the period when he may be supposed to have been born. That he and Polycarp were fellow-disciples under St. John, is a tradition by no means inconsistent with anything in the Epistles of either. His subsequent history is sufficiently indicated in the Epistles which follow. Had not the plan of this series been so exclusively that of a mere revised reprint, the writings of Ignatius themselves would have made me diffident as to the undertaking. It seems impossible for any one to write upon the subject of these precious remains, without provoking controversy. This publication is designed as an Eirenicon, and hence "few words are best," from one who might be supposed incapable of an unbiased opinion on most of the points which have been raised in connection with these Epistles. I must content myself therefore, by referring the studious reader to the originals as edited by Bishop Jacobson, with a Latin version and copious annotations. That revered and learned divine honoured me with his friendship; and his precious edition has been my frequent study, with theological students, almost ever since it appeared in 1840. It is by no means superannuated by the vigorous Ignatian literature which has since sprung up, and to which reference will he made elsewhere. But I am content to leave the whole matter, without comment, to the minds of Christians of whatever school and to their independent conclusions. It is a great thing to present them in a single volume with the shorter and longer Epistles duly compared, and with the Curetonian version besides. One luxury only I may claim, to relieve the drudging task-work of a mere reviser. Surely I may point out some of the proverbial wisdom of this great disciple, which has often stirred my soul, as with the trumpet heard by St. John in Patmos. In him, indeed, the lions encountered a lion, one truly begotten of "the Lion of the tribe of Judah." Take, then, as a specimen, these thrilling injunctions from his letter to Polycarp, to whom he bequeathed his own spirit, and in whom he well knew the Church would recognize a sort of survival of St. John himself. If the reader has any true perception of the rhythm and force of the Greek language, let him learn by heart the originals of the following aphorisms:-- 1. Find time to pray without ceasing. 2. Every wound is not healed with the same remedy. 3. The times demand thee, as pilots the haven. 4. The crown is immortality. [481] 5. Stand like a beaten anvil. [482] 6. It is the part of a good athlete to be bruised and to prevail. 7. Consider the times: look for Him who is above time. 8. Slight not the menservants and the handmaids. 9. Let your stewardship define your work. 10. A Christian is not his own master, but waits upon God. Ignatius so delighted in his name Theophorus (sufficiently expounded in his own words to Trajan or his official representative), that it is worth noting how deeply the early Christians felt and believed in (2 Cor. vi. 16) the indwelling Spirit. Ignatius has been censured for his language to the Romans, in which he seems to crave martyrdom. But he was already condemned, in law a dead man, and felt himself at liberty to glory in his tribulations. Is it more than modern Christians often too lightly sing? -- "Let cares like a wild deluge come, And storms of sorrow fall," etc. So the holy martyr adds, "Only let me attain unto Jesus Christ." The Epistle to the Romans is utterly inconsistent with any conception on his part, that Rome was the see and residence of a bishop holding any other than fraternal relations with himself. It is very noteworthy that it is devoid of expressions, elsewhere made emphatic, [483] which would have been much insisted upon had they been found herein. Think what use would have been made of it, had the words which he addresses to the Smyrnæans (chap. viii.) to strengthen their fidelity to Polycarp, been found in this letter to the Romans, especially as in this letter we first find the use of the phrase "Catholic Church" in patristic writings. He defines it as to be found "where Jesus Christ is," words which certainly do not limit it to communion with a professed successor of St. Peter. The following is the original Introductory Notice:-- The epistles ascribed to Ignatius have given rise to more controversy than any other documents connected with the primitive Church. As is evident to every reader on the very first glance at these writings, they contain numerous statements which bear on points of ecclesiastical order that have long divided the Christian world; and a strong temptation has thus been felt to allow some amount of prepossession to enter into the discussion of their authenticity or spuriousness. At the same time, this question has furnished a noble field for the display of learning and acuteness, and has, in the various forms under which it has been debated, given rise to not a few works of the very highest ability and scholarship. We shall present such an outline of the controversy as may enable the reader to understand its position at the present day. There are, in all, fifteen Epistles which bear the name of Ignatius. These are the following: One to the Virgin Mary, two to the Apostle John, one to Mary of Cassobelæ, one to the Tarsians, one to the Antiochians, one to Hero, a deacon of Antioch, one to the Philippians; one to the Ephesians, one to the Magnesians, one to the Trallians, one to the Romans, one to the Philadelphians, one to the Smyrnæans, and one to Polycarp. The first three exist only in Latin: all the rest are extant also in Greek. It is now the universal opinion of critics, that the first eight of these professedly Ignatian letters are spurious. They bear in themselves indubitable proofs of being the production of a later age than that in which Ignatius lived. Neither Eusebius nor Jerome makes the least reference to them; and they are now by common consent set aside as forgeries, which were at various dates, and to serve special purposes, put forth under the name of the celebrated Bishop of Antioch. But after the question has been thus simplified, it still remains sufficiently complex. Of the seven Epistles which are acknowledged by Eusebius (Hist. Eccl., iii. 36), we possess two Greek recensions, a shorter and a longer. It is plain that one or other of these exhibits a corrupt text, and scholars have for the most part agreed to accept the shorter form as representing the genuine letters of Ignatius. This was the opinion generally acquiesced in, from the time when critical editions of these Epistles began to be issued, down to our own day. Criticism, indeed, fluctuated a good deal as to which Epistles should be accepted and which rejected. Archp. Usher (1644), Isaac Vossius (1646), J. B. Cotelerius (1672), Dr. T. Smith (I709), and others, edited the writings ascribed to Ignatius in forms differing very considerably as to the order in which they were arranged, and the degree of authority assigned them, until at length, from about the beginning of the eighteenth century, the seven Greek Epistles, of which a translation is here given, came to be generally accepted in their shorter form as the genuine writings of Ignatius. Before this date, however, there had not been wanting some who refused to acknowledge the authenticity of these Epistles in either of the recensions in which they were then known to exist. By far the most learned and elaborate work maintaining this position was that of Daillé (or Dallæus), published in 1666. This drew forth in reply the celebrated Vindiciæ of Bishop Pearson, which appeared in 1672. It was generally supposed that this latter work had established on an immoveable foundation the genuineness of the shorter form of the Ignatian Epistles; and, as we have stated above, this was the conclusion almost universally accepted down to our own day. The only considerable exception to this concurrence was presented by Whiston, who laboured to maintain in his Primitive Christianity Revived (1711) the superior claims of the longer recension of the Epistles, apparently influenced in doing so by the support which he thought they furnished to the kind of Arianism which he had adopted. But although the shorter form of the Ignatian letters had been generally accepted in preference to the longer, there was still a pretty prevalent opinion among scholars, that even it could not be regarded as absolutely free from interpolations, or as of undoubted authenticity. Thus said Lardner, in his Credibility of the Gospel History (1743): "have carefully compared the two editions, and am very well satisfied, upon that comparison, that the larger are an interpolation of the smaller, and not the smaller an epitome or abridgment of the larger. ... But whether the smaller themselves are the genuine writings of Ignatius, Bishop of Antioch, is a question that has been much disputed, and has employed the pens of the ablest critics. And whatever positiveness some may have shown on either side, I must own I have found it a very difficult question." This expression of uncertainty was repeated in substance by Jortin (1751), Mosheim (1755), Griesbach (1768), Rosenmüller (1795), Neander (1826), and many others; some going so far as to deny that we have any authentic remains of Ignatius at all, while others, though admitting the seven shorter letters as being probably his, yet strongly suspected that they were not free from interpolation. Upon the whole, however, the shorter recension was, until recently, accepted without much opposition, and chiefly in dependence on the work of Bishop Pearson above mentioned, as exhibiting the genuine form of the Epistles of Ignatius. But a totally different aspect was given to the question by the discovery of a Syriac version of three of these Epistles among the mss. procured from the monastery of St. Mary Deipara, in the desert of Nitria, in Egypt. In the years 1838, 1839, and again in 1842, Archdeacon Tattam visited that monastery, and succeeded in obtaining for the English Government a vast number of ancient Syriac manuscripts. On these being deposited in the British Museum, the late Dr. Cureton, who then had charge of the Syriac department, discovered among them, first, the Epistle to Polycarp, and then again, the same Epistle, with those to the Ephesians and to the Romans, in two other volumes of manuscripts. As the result of this discovery, Cureton published in 1845 a work, entitled, The Ancient Syriac Version of the Epistles of St. Ignatius to Polycarp, the Ephesian, and the Romans, etc., in which he argued that these Epistles represented more accurately than any formerly published what Ignatius had actually written. This, of course, opened up the controversy afresh. While some accepted the views of Cureton, others very strenuously opposed them. Among the former was the late Chev. Bunsen; among the latter, an anonymous writer in the English Review, and Dr. Hefele, in his third edition of the Apostolic Fathers. In reply to those who had controverted his arguments, Cureton published his Vindiciæ Ignatianæ in 1846, and his Corpus Ignatianum in 1849. He begins his introduction to the last-named work with the following sentences: "Exactly three centuries and a half intervened between the time when three Epistles in Latin, attributed to St. Ignatius, first issued from the press, and the publication in 1845 of three letters in Syriac bearing the name of the same apostolic writer. Very few years passed before the former were almost universally regarded as false and spurious; and it seems not improbable that scarcely a longer period will elapse before the latter be almost as generally acknowledged and received as the only true and genuine letters of the venerable Bishop of Antioch that have either come down to our times, or were ever known in the earliest ages of the Christian Church." Had the somewhat sanguine hope thus expressed been realized, it would have been unnecessary for us to present to the English reader more than a translation of these three Syriac Epistles. But the Ignatian controversy is not yet settled. There are still those who hold that the balance of argument is in favour of the shorter Greek, as against these Syriac Epistles. They regard the latter as an epitome of the former, and think the harshness which, according to them, exists in the sequence of thoughts and sentences, clearly shows that this is the case. We have therefore given all the forms of the Ignatian letters which have the least claim on our attention. [484] The reader may judge, by comparison for himself, which of these is to be accepted as genuine, supposing him disposed to admit the claims of any one of them. We content ourselves with laying the materials for judgment before him, and with referring to the above-named works in which we find the whole subject discussed. As to the personal history of Ignatius, almost nothing is known. The principal source of information regarding him is found in the account of his martyrdom, to which the reader is referred. Polycarp alludes to him in his Epistle to the Philippians (chap. ix.), and also to his letters (chap. xiii.). Irenæus quotes a passage from his Epistle to the Romans (Adv. Hær., v. 28; Epist. ad Rom., chap. iv.), without, however, naming him. Origen twice refers to him, first in the preface to his Comm. on the Song of Solomon, where he quotes a passage from the Epistle of Ignatius to the Romans, and again in his sixth homily on St. Luke, where he quotes from the Epistle to the Ephesians, both times naming the author. It is unnecessary to give later references. Supposing the letters of Ignatius and the account of his martyrdom to be authentic, we learn from them that he voluntarily presented himself before Trajan at Antioch, the seat of his bishopric, when that prince was on his first expedition against the Parthians and Armenians (a.d. 107); and on professing himself a Christian, was condemned to the wild beasts. After a long and dangerous voyage he came to Smyrna, of which Polycarp was bishop, and thence wrote his four Epistles to the Ephesians, the Magnesians, the Trallians, and the Romans. From Smyrna he came to Troas, and tarrying there a few days, he wrote to the Philadelphians, the Smyrnæans, and Polycarp. He then came on to Neapolis, and passed through the whole of Macedonia. Finding a ship at Dyrrachium in Epirus about to sail into Italy, he embarked, and crossing the Adriatic, was brought to Rome, where he perished on the 20th of December 107, or, as some think, who deny a twofold expedition of Trajan against the Parthians, on the same day of the year a.d. 116. __________________________________________________________________ [481] Does not this seem a pointed allusion to Rev. ii. 10? [482] Stethi hos akmon tuptomenos. [483] See To the Tralliaus, cap. 13. Much might have been made, had it been found here, out of the reference to Christ the High Priest (Philadelphians, cap. 9). [484] The other Epistles, bearing the name of Ignatius, will be found in the Appendix; so that the English reader possesses in this volume a complete collection of the Ignatian letters. __________________________________________________________________ The Epistle of Ignatius to the Ephesians Shorter and Longer Versions __________________________________________________________________ Ignatius, who is also called Theophorus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fulness of God the Father, and predestinated before the beginning [485] of time, that it should be always for an enduring and unchangeable glory, being united [486] and elected through the true passion by the will of the Father, and Jesus Christ, our God: Abundant happiness through Jesus Christ, and His undefiled grace. Ignatius, who is also called Theophorus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fulness of God the Father, and predestinated before the beginning [487] of time, that it should be always for an enduring and unchangeable glory, being united [488] and elected through the true passion by the will of God the Father, and of our Lord Jesus Christ our Saviour: Abundant happiness through Jesus Christ, and His undefiled joy. [489] __________________________________________________________________ Chapter I.--Praise of the Ephesians. I have become acquainted with your name, much-beloved in God, which ye have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers [490] of God, and stirring up [491] yourselves by the blood of God, ye have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the common name and hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him "who gave Himself for us, an offering and sacrifice to God," [492] [ye hastened to see me [493] ]. I received, therefore, [494] your whole multitude in the name of God, through Onesimus, a man of inexpressible love, [495] and your bishop in the flesh, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. And blessed be He who has granted unto you, being worthy, to obtain such an excellent bishop. I have become acquainted with your greatly-desired name in God, which ye have acquired by the habit of righteousness, according to the faith and love in Christ Jesus our Saviour. Being the followers [496] of the love of God towards man, and stirring up [497] yourselves by the blood of Christ, you have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the sake of Christ, our common hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him "who gave Himself for us, an offering and a sacrifice to God," [498] [ye hastened to see me [499] ]. I have therefore received your whole multitude in the name of God, through Onesimus, a man of inexpressible love, [500] and who is your bishop, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. Blessed be God, who has granted unto you, who are yourselves so excellent, to obtain such an excellent bishop. __________________________________________________________________ [490] Literally, "imitators;" comp. Eph. v. 1. [491] Comp. in the Greek, 2 Tim. i. 6. [492] Eph. v. 2. [493] This is wanting in the Greek. [494] Literally, "since therefore," without any apodosis. [495] Or, "unspeakably beloved." [496] Literally, "imitators;" comp. Eph. v. 1. [497] Comp. in the Greek, 2 Tim. i. 6. [498] Eph. v. 2. [499] This is wanting in the Greek. [500] Or, "unspeakably beloved." __________________________________________________________________ Chapter II.--Congratulations and entreaties. As to my fellow-servant Burrhus, your deacon in regard to God and blessed in all things, [501] I beg that he may continue longer, both for your honour and that of your bishop. And Crocus also, worthy both of God and you, whom I have received as the manifestation [502] of your love, hath in all things refreshed [503] me, as the Father of our Lord Jesus Christ shall also refresh [504] him; together with Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom, I have, as to love, beheld all of you. May I always have joy of you, if indeed I be worthy of it. It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience "ye may be perfectly joined together in the same mind, and in the same judgment, and may all speak the same thing concerning the same thing," [505] and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified. As to our fellow-servant Burrhus, your deacon in regard to God and blessed in all things, I pray that he may continue blameless for the honour of the Church, and of your most blessed bishop. Crocus also, worthy both of God and you, whom we have received as the manifestation [506] of your love to us, hath in all things refreshed [507] me, and "hath not been ashamed of my chain," [508] as the Father of our Lord Jesus Christ will also refresh [509] him; together with Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom I have, as to love, beheld all of you. May I always have joy of you, if indeed I be worthy of it. It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience "ye may be perfectly joined together in the same mind and in the same judgment, and may all speak the same thing concerning the same thing," [510] and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified. __________________________________________________________________ [501] Or, "our most blessed deacon in all things pertaining to God." [502] Literally, "pattern." [503] Comp. 1 Cor. xvi. 18, etc. [504] Comp. 1 Cor. xvi. 18, etc. [505] 1 Cor. i. 10. [506] Literally, "pattern." [507] Comp. 1 Cor. xvi. 18, etc. [508] Comp. 2 Tim. i. 16. [509] Comp. 1 Cor. xvi. 18, etc. [510] 1 Cor. i. 10. __________________________________________________________________ Chapter III.--Exhortations to unity. I do not issue orders to you, as if I were some great person. For though I am bound for the name [of Christ], I am not yet perfect in Jesus Christ. For now I begin to be a disciple, and I speak to you as fellow-disciples with me. For it was needful for me to have been stirred up by you in faith, exhortation, patience, and long-suffering. But inasmuch as love suffers me not to be silent in regard to you, I have therefore taken [511] upon me first to exhort you that ye would all run together in accordance with the will of God. For even Jesus Christ, our inseparable life, is the [manifested] will of the Father; as also bishops, settled everywhere to the utmost bounds [of the earth], are so by the will of Jesus Christ. I do not issue orders to you, as if I were some great person. For though I am bound for His name, I am not yet perfect in Jesus Christ. For now I begin to be a disciple, and I speak to you as my fellow-servants. For it was needful for me to have been admonished by you in faith, exhortation, patience, and long-suffering. But inasmuch as love suffers me not to be silent in regard to you, I have therefore taken [512] upon me first to exhort you that ye would run together in accordance with the will of God. For even Jesus Christ does all things according to the will of the Father, as He Himself declares in a certain place, "I do always those things that please Him." [513] Wherefore it behoves us also to live according to the will of God in Christ, and to imitate Him as Paul did. For, says he, "Be ye followers of me, even as I also am of Christ." [514] __________________________________________________________________ [511] Comp. Philem. 8, 9. [512] Comp. Philem. 8, 9. [513] John viii. 29. [514] 1 Cor. xi. 1. __________________________________________________________________ Chapter IV.--The same continued. Wherefore it is fitting that ye should run together in accordance with the will of your bishop, which thing also ye do. For your justly renowned presbytery, worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Therefore in your concord and harmonious love, Jesus Christ is sung. And do ye, man by man, become a choir, that being harmonious in love, and taking up the song of God in unison, ye may with one voice sing to the Father through Jesus Christ, so that He may both hear you, and perceive by your works that ye are indeed the members of His Son. It is profitable, therefore, that you should live in an unblameable unity, that thus ye may always enjoy communion with God. Wherefore it is fitting that ye also should run together in accordance with the will of the bishop who by God's appointment [515] rules over you. Which thing ye indeed of yourselves do, being instructed by the Spirit. For your justly-renowned presbytery, being worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Thus, being joined together in concord and harmonious love, of which Jesus Christ is the Captain and Guardian, do ye, man by man, become but one choir; so that, agreeing together in concord, and obtaining [516] a perfect unity with God, ye may indeed be one in harmonious feeling with God the Father, and His beloved Son Jesus Christ our Lord. For, says He, "Grant unto them, Holy Father, that as I and Thou are one, they also may be one in us." [517] It is therefore profitable that you, being joined together with God in an unblameable unity, should be the followers of the example of Christ, of whom also ye are members. __________________________________________________________________ [515] Literally, "according to God." [516] Literally, "receiving a union to God in oneness." [517] John xvii. 11, 12. __________________________________________________________________ Chapter V.--The praise of unity. For if I in this brief space of time, have enjoyed such fellowship with your bishop --I mean not of a mere human, but of a spiritual nature--how much more do I reckon you happy who are so joined to him as the Church is to Jesus Christ, and as Jesus Christ is to the Father, that so all things may agree in unity! Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses [518] such power, how much more that of the bishop and the whole Church! He, therefore, that does not assemble with the Church, has even [519] by this manifested his pride, and condemned himself. For it is written, "God resisteth the proud." [520] Let us be careful, then, not to set ourselves in opposition to the bishop, in order that we may be subject to God. For if I, in this brief space of time, have enjoyed such fellowship with your bishop --I mean not of a mere human, but of a spiritual nature--how much more do I reckon you happy, who so depend [521] on him as the Church does on the Lord Jesus, and the Lord does on God and His Father, that so all things may agree in unity! Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses [522] such power that Christ stands in the midst of them, how much more will the prayer of the bishop and of the whole Church, ascending up in harmony to God, prevail for the granting of all their petitions in Christ! He, therefore, that separates himself from such, and does not meet in the society where sacrifices [523] are offered, and with "the Church of the first-born whose names are written in heaven," is a wolf in sheep's clothing, [524] while he presents a mild outward appearance. Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons. For he that is subject to these is obedient to Christ, who has appointed them; but he that is disobedient to these is disobedient to Christ Jesus. And "he that obeyeth not [525] the Son shall not see life, but the wrath of God abideth on him." For he that yields not obedience to his superiors is self-confident, quarrelsome, and proud. But "God," says [the Scripture] "resisteth the proud, but giveth grace to the humble;" [526] and, "The proud have greatly transgressed." The Lord also says to the priests, "He that heareth you, heareth Me; and he that heareth Me, heareth the Father that sent Me. He that despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me." __________________________________________________________________ [518] Matt. xviii. 19. [519] Or, "already." [520] Prov. iii. 34; Jas. iv. 6; 1 Pet. v. 5. [521] Some read, "mixed up with." [522] Matt. xviii. 19. [523] Literally, "in the assembly of sacrifices." [524] Matt. vii. 15. [525] Or, "believeth not" (John iii. 36). [526] Prov. iii. 34; Jas. iv. 6; 1 Pet. v. 5. __________________________________________________________________ Chapter VI.--Have respect to the bishop as to Christ Himself. Now the more any one sees the bishop keeping silence, [527] the more ought he to revere him. For we ought to receive every one whom the Master of the house sends to be over His household, [528] as we would do Him that sent him. It is manifest, therefore, that we should look upon the bishop even as we would upon the Lord Himself. And indeed Onesimus himself greatly commends your good order in God, that ye all live according to the truth, and that no sect [529] has any dwelling-place among you. Nor, indeed, do ye hearken to any one rather than to Jesus Christ speaking in truth. The more, therefore, you see the bishop silent, the more do you reverence him. For we ought to receive every one whom the Master of the house sends to be over His household, [530] as we would do Him that sent him. It is manifest, therefore, that we should look upon the bishop even as we would look upon the Lord Himself, standing, as he does, before the Lord. For "it behoves the man who looks carefully about him, and is active in his business, to stand before kings, and not to stand before slothful men." [531] And indeed Onesimus himself greatly commends your good order in God, that ye all live according to the truth, and that no sect has any dwelling-place among you. Nor indeed do ye hearken to any one rather than to Jesus Christ, the true Shepherd and Teacher. And ye are, as Paul wrote to you, "one body and one spirit, because ye have also been called in one hope of the faith. [532] Since also "there is one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all." [533] Such, then, are ye, having been taught by such instructors, Paul the Christ-bearer, and Timothy the most faithful. __________________________________________________________________ [527] That is, "showing forbearance." [528] Comp. Matt. xxiv. 25. [529] Or, "heresy." [530] Comp. Matt. xxiv. 25. [531] Prov. xxii. 29, after LXX. [532] Eph. iv. 4. [533] Eph. iv. 5, 6. __________________________________________________________________ Chapter VII.--Beware of false teachers. For some are in the habit of carrying about the name [of Jesus Christ] in wicked guile, while yet they practise things unworthy of God, whom ye must flee as ye would wild beasts. For they are ravening dogs, who bite secretly, against whom ye must be on your guard, inasmuch as they are men who can scarcely be cured. There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God; first possible and then impossible,-- [534] even Jesus Christ our Lord. But some most worthless persons are in the habit of carrying about the name [of Jesus Christ] in wicked guile, while yet they practise things unworthy of God, and hold opinions contrary to the doctrine of Christ, to their own destruction, and that of those who give credit to them, whom you must avoid as ye would wild beasts. For "the righteous man who avoids them is saved for ever; but the destruction of the ungodly is sudden, and a subject of rejoicing." [535] For "they are dumb dogs, that cannot bark," [536] raving mad, and biting secretly, against whom ye must be on your guard, since they labour under an incurable disease. But our Physician is the only true God, the unbegotten and unapproachable, the Lord of all, the Father and Begetter of the only-begotten Son. We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, [537] but who afterwards became also man, of Mary the virgin. For "the Word was made flesh." [538] Being incorporeal, He was in the body; being impassible, He was in a passible body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts. __________________________________________________________________ [534] This clause is wanting in the Greek, and has been supplied from the ancient Latin version. [535] Prov. x. 25, Prov. xi. 3. [536] Isa. lvi. 10 [537] Or, "before the ages." [538] John i. 14. __________________________________________________________________ Chapter VIII.--Renewed praise of the Ephesians. Let not then any one deceive you, as indeed ye are not deceived, inasmuch as ye are wholly devoted to God. For since there is no strife raging among you which might distress you, ye are certainly living in accordance with God's will. I am far inferior to you, and require to be sanctified by your Church of Ephesus, so renowned throughout the world. They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of unbelief, nor unbelief the works of faith. But even those things which ye do according to the flesh are spiritual; for ye do all things in Jesus Christ. Let not then any one deceive you, as indeed ye are not deceived; for ye are wholly devoted to God. For when there is no evil desire within you, which might defile and torment you, then do ye live in accordance with the will of God, and are [the servants] of Christ. Cast ye out that which defiles [539] you, who are of the [540] most holy Church of the Ephesians, which is so famous and celebrated throughout the world. They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of unbelief, nor unbelief the works of faith. But ye, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. Ye are complete in Christ Jesus, "who is the Saviour of all men, specially of them that believe." [541] __________________________________________________________________ [539] It is difficult to translate peripsema in this and similar passages; comp. 1 Cor. iv. 13. [540] Literally, "and the." [541] 1 Tim. iv. 10. __________________________________________________________________ Chapter IX.--Ye have given no heed to false teachers. Nevertheless, I have heard of some who have passed on from this to you, having false doctrine, whom ye did not suffer to sow among you, but stopped your ears, that ye might not receive those things which were sown by them, as being stones [542] of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross, [543] making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God. Ye, therefore, as well as all your fellow-travellers, are God-bearers, temple-bearers, Christ-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, in whom also I exult that I have been thought worthy, by means of this Epistle, to converse and rejoice with you, because with respect to your Christian life [544] ye love nothing but God only. Nevertheless, I have heard of some who have passed in among you, holding the wicked doctrine of the strange and evil spirit; to whom ye did not allow entrance to sow their tares, but stopped your ears that ye might not receive that error which was proclaimed by them, as being persuaded that that spirit which deceives the people does not speak the things of Christ, but his own, for he is a lying spirit. But the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord; even as the Lord also announced to us the things that He received from the Father. For, says He, "the word which ye hear is not Mine, but the Father's, who sent Me." [545] And says He of the Holy Spirit, "He shall not speak of Himself, but whatsoever things He shall hear from Me." [546] And He says of Himself to the Father, "I have," says He, "glorified Thee upon the earth; I have finished the work which, Thou gavest Me; I have manifested Thy name to men." [547] And of the Holy Ghost, "He shall glorify Me, for He receives of Mine." [548] But the spirit of deceit preaches himself, and speaks his own things, for he seeks to please himself. He glorifies himself, for he is full of arrogance. He is lying, fraudulent, soothing, flattering, treacherous, rhapsodical, trifling, inharmonious, verbose, sordid, and timorous. From his power Jesus Christ will deliver you, who has founded you upon the rock, as being chosen stones, well fitted for the divine edifice of the Father, and who are raised up on high by Christ, who was crucified for you, making use of the Holy Spirit as a rope, and being borne up by faith, while exalted by love from earth to heaven, walking in company with those that are undefiled. For, says [the Scripture], "Blessed are the undefiled in the way, who walk in the law of the Lord." [549] Now the way is unerring, namely, Jesus Christ. For, says He, "I am the way and the life." [550] And this way leads to the Father. For "no man," says He, "cometh to the Father but by Me." [551] Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being "a royal priesthood, a holy nation, a peculiar people," [552] on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with "the saints which are at Ephesus, the faithful in Christ Jesus." [553] I rejoice, therefore, over you, that ye do not give heed to vanity, and love nothing according to the flesh, but according to God. __________________________________________________________________ [542] Comp. 1 Pet. ii. 5. [543] Comp. John xii. 32. [544] Literally, "according to the other life." [545] John xiv. 24. [546] John xvi. 13. [547] John xvii. 4, 6. [548] John xvi. 14. [549] Ps. cxix. 1. [550] John xiv. 6. [551] John xiv. 6. [552] 1 Pet. ii. 9. [553] Eph. i. 1. __________________________________________________________________ Chapter X.--Exhortations to prayer, humility, etc. And pray ye without ceasing in behalf of other men. For there is in them hope of repentance that they may attain to God. See, [554] then, that they be instructed by your works, if in no other way. Be ye meek in response to their wrath, humble in opposition to their boasting: to their blasphemies return [555] your prayers; in contrast to their error, be ye stedfast [556] in the faith; and for their cruelty, manifest your gentleness. While we take care not to imitate their conduct, let us be found their brethren in all true kindness; and let us seek to be followers of the Lord (who ever more unjustly treated, more destitute, more condemned?), that so no plant of the devil may be found in you, but ye may remain in all holiness and sobriety in Jesus Christ, both with respect to the flesh and spirit. And pray ye without ceasing in behalf of other men; for there is hope of the repentance, that they may attain to God. For "cannot he that falls arise again, and he that goes astray return?" [557] Permit them, then, to be instructed by you. Be ye therefore the ministers of God, and the mouth of Christ. For thus saith the Lord, "If ye take forth the precious from the vile, ye shall be as my mouth." [558] Be ye humble in response to their wrath; oppose to their blasphemies your earnest prayers; while they go astray, stand ye stedfast in the faith. Conquer ye their harsh temper by gentleness, their passion by meekness. For "blessed are the meek;" [559] and Moses was meek above all men; [560] and David was exceeding meek. [561] Wherefore Paul exhorts as follows: "The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves." [562] Do not seek to avenge yourselves on those that injure you, for says [the Scripture], "If I have returned evil to those who returned evil to me." [563] Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, "who, when He was reviled, reviled not again;" [564] when He was crucified, He answered not; "when He suffered, He threatened not;" [565] but prayed for His enemies, "Father, forgive them; they know not what they do." [566] If any one, the more he is injured, displays the more patience, blessed is he. If any one is defrauded, if any one is despised, for the name of the Lord, he truly is the servant of Christ. Take heed that no plant of the devil be found among you, for such a plant is bitter and salt. "Watch ye, and be ye sober," [567] in Christ Jesus. __________________________________________________________________ [554] Literally, "permit." [555] The verb is here omitted in the original. [556] Comp. Col. i. 23. [557] Jer. viii. 4. [558] Jer. xv. 19. [559] Matt. v. 4. [560] Num. xii. 3. [561] Ps. cxxxi. 2. [562] 2 Tim. ii. 24, 25. [563] Ps. vii. 4. [564] 1 Pet. ii. 23. [565] 1 Pet. ii. 23. [566] Luke xxiii. 34. [567] 1 Pet. iv. 7. __________________________________________________________________ Chapter XI.--An exhortation to fear God, etc. The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, that it tend not to our condemnation. For let us either stand in awe of the wrath to come, or show regard for the grace which is at present displayed-- one of two things. Only [in one way or another] let us be found in Christ Jesus unto the true life. Apart from Him, let nothing attract [568] you, for whom I bear about these bonds, these spiritual jewels, by which may I arise through your prayers, of which I entreat I may always be a partaker, that I may be found in the lot of the Christians of Ephesus, who have always been of the same mind with the apostles through the power of Jesus Christ. The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, lest we despise the riches of His goodness and forbearance. [569] For let us either fear the wrath to come, or let us love the present joy in the life that now is; and let our present and true joy be only this, to be found in Christ Jesus, that we may truly live. Do not at any time desire so much as even to breathe apart from Him. For He is my hope; He is my boast; He is my never-failing riches, on whose account I bear about with me these bonds from Syria to Rome, these spiritual jewels, in which may I be perfected through your prayers, and become a partaker of the sufferings of Christ, and have fellowship with Him in His death, His resurrection from the dead, and His everlasting life. [570] May I attain to this, so that I may be found in the lot of the Christians of Ephesus, who have always had intercourse with the apostles by the power of Jesus Christ, with Paul, and John, and Timothy the most faithful. __________________________________________________________________ [568] Literally, "let nothing become you." [569] Rom. ii. 4. [570] Phil. iii. 10. __________________________________________________________________ Chapter XII.--Praise of the Ephesians. I know both who I am, and to whom I write. I am a condemned man, ye have been the objects of mercy; I am subject to danger, ye are established in safety. Ye are the persons through [571] whom those pass that are cut off for the sake of God. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, the deservedly most happy, at whose feet [572] may I be found, when I shall attain to God; who in all his Epistles makes mention of you in Christ Jesus. I know both who I am, and to whom I write. I am the very insignificant Ignatius, who have my lot with [573] those who are exposed to danger and condemnation. But ye have been the objects of mercy, and are established in Christ. I am one delivered over [to death], but the least of all those that have been cut off for the sake of Christ, "from the blood of righteous Abel" [574] to the blood of Ignatius. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, inasmuch as he was "a chosen vessel;" [575] at whose feet may I be found, and at the feet of the rest of the saints, when I shall attain to Jesus Christ, who is always mindful of you in His prayers. __________________________________________________________________ [571] Literally, "ye are the passage of." [572] Literally, "footsteps." [573] Literally, "am like to." [574] Matt. xxiii. 35. [575] Acts ix. 15. __________________________________________________________________ Chapter XIII.--Exhortation to meet together frequently for the worship of God. Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye assemble frequently in the same place, the powers of Satan are destroyed, and the destruction at which he aims [576] is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth, [577] is brought to an end. Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye come frequently together in the same place, the powers of Satan are destroyed, and his "fiery darts" [578] urging to sin fall back ineffectual. For your concord and harmonious faith prove his destruction, and the torment of his assistants. Nothing is better than that peace which is according to Christ, by which all war, both of aërial and terrestrial spirits, is brought to an end. "For we wrestle not against blood and flesh, but against principalities and powers, and against the rulers of the darkness of this world, against spiritual wickedness in heavenly places." [579] __________________________________________________________________ [576] Literally, "his destruction." [577] Literally, "of heavenly and earthly things." [578] Eph. vi. 16. [579] Eph. vi. 12. __________________________________________________________________ Chapter XIV.--Exhortations to faith and love. None of these things is hid from you, if ye perfectly possess that faith and love towards Christ Jesus [580] which are the beginning and the end of life. For the beginning is faith, and the end is love. [581] Now these two, being inseparably connected together, [582] are of God, while all other things which are requisite for a holy life follow after them. No man [truly] making a profession of faith sinneth; [583] nor does he that possesses love hate any one. The tree is made manifest by its fruit; [584] so those that profess themselves to be Christians shall be recognised by their conduct. For there is not now a demand for mere profession, [585] but that a man be found continuing in the power of faith to the end. Wherefore none of the devices of the devil shall be hidden from you, if, like Paul, ye perfectly possess that faith and love towards Christ [586] which are the beginning and the end of life. The beginning of life is faith, and the end is love. And these two being inseparably connected together, do perfect the man of God; while all other things which are requisite to a holy life follow after them. No man making a profession of faith ought to sin, nor one possessed of love to hate his brother. For He that said, "Thou shalt love the Lord thy God," [587] said also, "and thy neighbour as thyself." [588] Those that profess themselves to be Christ's are known not only by what they say, but by what they practise. "For the tree is known by its fruit." [589] __________________________________________________________________ [580] 1 Tim. i. 14. [581] 1 Tim. i. 5. [582] Literally, "being in unity." [583] Comp. 1 John iii. 7. [584] Matt. xii. 33. [585] Literally, "there is not now the work of profession." [586] 1 Tim. i. 14. [587] Luke x. 27. [588] Luke x. 27. [589] Matt. xii. 33. __________________________________________________________________ Chapter XV.--Exhortation to confess Christ by silence as well as speech. It is better for a man to be silent and be [a Christian], than to talk and not to be one. It is good to teach, if he who speaks also acts. There is then one Teacher, who spake and it was done; while even those things which He did in silence are worthy of the Father. He who possesses the word of Jesus, is truly able to hear even His very silence, that he may be perfect, and may both act as he speaks, and be recognised by his silence. There is nothing which is hid from God, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples, [590] and He may be in us as our God, which indeed He is, and will manifest Himself before our faces. Wherefore we justly love Him. It is better for a man to be silent and be [a Christian], than to talk and not to be one. "The kingdom of God is not in word, but in power." [591] Men "believe with the heart, and confess with the mouth," the one "unto righteousness," the other "unto salvation." [592] It is good to teach, if he who speaks also acts. For he who shall both "do and teach, the same shall be great in the kingdom." [593] Our Lord and God, Jesus Christ, the Son of the living God, first did and then taught, as Luke testifies, "whose praise is in the Gospel through all the Churches." [594] There is nothing which is hid from the Lord, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples, [595] and He may be in us as God. Let Christ speak in us, even as He did in Paul. Let the Holy Spirit teach us to speak the things of Christ in like manner as He did. __________________________________________________________________ [590] 1 Cor. vi. 19. [591] 1 Cor. iv. 20. [592] Rom. x. 10. [593] Matt. v. 19. [594] 2 Cor. viii. 18. [595] 1 Cor. vi. 19. __________________________________________________________________ Chapter XVI.--The fate of false teachers. Do not err, my brethren. [596] Those that corrupt families shall not inherit the kingdom of God. [597] If, then, those who do this as respects the flesh have suffered death, how much more shall this be the case with any one who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified! Such an one becoming defiled [in this way], shall go away into everlasting fire, and so shall every one that hearkens unto him. Do not err, my brethren. [598] Those that corrupt families shall not inherit the kingdom of God. [599] And if those that corrupt mere human families are condemned to death, how much more shall those suffer everlasting punishment who endeavour to corrupt the Church of Christ, for which the Lord Jesus, the only-begotten Son of God, endured the cross, and submitted to death! Whosoever, "being waxen fat," [600] and "become gross," sets at nought His doctrine, shall go into hell. In like manner, every one that has received from God the power of distinguishing, and yet follows an unskilful shepherd, and receives a false opinion for the truth, shall be punished. "What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?" [601] And in like manner say I, what communion hath truth with falsehood? or righteousness with unrighteousness? or true doctrine with that which is false? __________________________________________________________________ [596] Comp. Jas. i. 16. [597] 1 Cor. vi. 9, 10. [598] Comp. Jas. i. 16. [599] 1 Cor. vi. 9, 10. [600] Deut. xxxii. 15. [601] 2 Cor. vi. 14-16. __________________________________________________________________ Chapter XVII.--Beware of false doctrines. For this end did the Lord suffer the ointment to be poured upon His head, [602] that He might breathe immortality into His Church. Be not ye anointed with the bad odour of the doctrine of the prince of this world; let him not lead you away captive from the life which is set before you. And why are we not all prudent, since we have received the knowledge of God, which is Jesus Christ? Why do we foolishly perish, not recognising the gift which the Lord has of a truth sent to us? For this end did the Lord suffer the ointment to be poured upon His head, [603] that His Church might breathe forth immortality. For saith [the Scripture], "Thy name is as ointment poured forth; therefore have the virgins loved Thee; they have drawn Thee; at the odour of Thine ointments we will run after Thee." [604] Let no one be anointed with the bad odour of the doctrine of [the prince of] this world; let not the holy Church of God be led captive by his subtlety, as was the first woman. [605] Why do we not, as gifted with reason, act wisely? When we had received from Christ, and had grafted in us the faculty of judging concerning God, why do we fall headlong into ignorance? and why, through a careless neglect of acknowledging the gift which we have received, do we foolishly perish? __________________________________________________________________ [602] Comp. John xii. 7. [603] Comp. John xii. 7. [604] Cant. i. 3, 4. [605] Literally, "before the ages." __________________________________________________________________ Chapter XVIII.--The glory of the cross. Let my spirit be counted as nothing [606] for the sake of the cross, which is a stumbling-block [607] to those that do not believe, but to us salvation and life eternal. "Where is the wise man? where the disputer?" [608] Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment [609] of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water. The cross of Christ is indeed a stumbling-block to those that do not believe, but to the believing it is salvation and life eternal. "Where is the wise man? where the disputer?" [610] Where is the boasting of those who are called mighty? For the Son of God, who was begotten before time began, [611] and established all things according to the will of the Father, He was conceived in the womb of Mary, according to the appointment of God, of the seed of David, and by the Holy Ghost. For says [the Scripture], "Behold, a virgin shall be with child, and shall bring forth a son, and He shall be called Immanuel." [612] He was born and was baptized by John, that He might ratify the institution committed to that prophet. __________________________________________________________________ [606] Again, peripsema, translated "offscouring," 1 Cor. iv. 13. [607] Comp. 1 Cor. i. 18. [608] 1 Cor. i. 20. [609] Or, "economy," or "dispensation." Comp. Col. i. 25; 1 Tim. i. 4. [610] 1 Cor. i. 20. [611] Literally, "before the ages." [612] Isa. vii. 14; Matt. i. 23. __________________________________________________________________ Chapter XIX.--Three celebrated mysteries. Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown, [613] which were wrought in silence by [614] God. How, then, was He manifested to the world? [615] A star shone forth in heaven above all the other stars, the light of which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation felt as to whence this new spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God. Henceforth all things were in a state of tumult, because He meditated the abolition of death. Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown, [616] which were wrought in silence, but have been revealed to us. A star shone forth in heaven above all that were before it, and its light was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star. It far exceeded them all in brightness, and agitation was felt as to whence this new spectacle [proceeded]. Hence worldly wisdom became folly; conjuration was seen to be mere trifling; and magic became utterly ridiculous. Every law [617] of wickedness vanished away; the darkness of ignorance was dispersed; and tyrannical authority was destroyed, God being manifested as a man, and man displaying power as God. But neither was the former a mere imagination, [618] nor did the second imply a bare humanity; [619] but the one was absolutely true, [620] and the other an economical arrangement. [621] Now that received a beginning which was perfected by God. [622] Henceforth all things were in a state of tumult, because He meditated the abolition of death. __________________________________________________________________ [613] Literally, "of noise." [614] Or, "in the silence of God"--divine silence. [615] Literally, "to the ages." [616] Literally, "of noise." [617] Some read, "bond." [618] Literally, "opinion." [619] Literally, "bareness." [620] Literally, "truth." [621] Literally, "an economy." [622] Or, "that which was perfect received a beginning from God." __________________________________________________________________ Chapter XX.--Promise of another letter. If Jesus Christ shall graciously permit me through your prayers, and if it be His will, I shall, in a second little work which I will write to you, make further manifest to you [the nature of] the dispensation of which I have begun [to treat], with respect to the new man, Jesus Christ, in His faith and in His love, in His suffering and in His resurrection. Especially [will I do this [623] ] if the Lord make known to me that ye come together man by man in common through grace, individually, [624] in one faith, and in Jesus Christ, who was of the seed of David according to the flesh, being both the Son of man and the Son of God, so that ye obey the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote to prevent us from dying, but [which causes] that we should live for ever in Jesus Christ. __________________________________________________________________ [623] The punctuation and meaning are here doubtful. [624] Literally, "by name." __________________________________________________________________ Chapter XX.--Exhortations to stedfastness and unity. Stand fast, brethren, in the faith of Jesus Christ, and in His love, in His passion, and in His resurrection. Do ye all come together in common, and individually, [625] through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son, and "the first-born of every creature," [626] but of the seed of David according to the flesh, being under the guidance of the Comforter, in obedience to the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ. __________________________________________________________________ [625] Literally, "by name." [626] Col. i. 15. __________________________________________________________________ Chapter XXI.--Conclusion. My soul be for yours and theirs [627] whom, for the honour of God, ye have sent to Smyrna; whence also I write to you, giving thanks unto the Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ also remembered you. Pray ye for the Church which is in Syria, whence I am led bound to Rome, being the last of the faithful who are there, even as I have been thought worthy to be chosen [628] to show forth the honour of God. Farewell in God the Father, and in Jesus Christ, our common hope. My soul be for yours and theirs [629] whom, for the honour of God, ye have sent to Smyrna; whence also I write to you, giving thanks to the Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ also remembers you, who is blessed for evermore. Pray ye for the Church of Antioch which is in Syria, whence I am led bound to Rome, being the last of the faithful that are there, who [630] yet have been thought worthy to carry these chains to the honour of God. Fare ye well in God the Father, and the Lord Jesus Christ, our common hope, and in the Holy Ghost. Fare ye well. Amen. Grace [be with you]. [631] __________________________________________________________________ [627] Some render, "May I, in my turn, be the means of refreshing you and those," etc. [628] Literally, "to be found for." [629] Some render, "May I, in my turn, be the means of refreshing you and those," etc. [630] Some read, "even as." [631] Some omit, "Grace [be with you]." __________________________________________________________________ [485] Literally, "before the ages." [486] These words may agree with "glory," but are better applied to the "Church." [487] Literally, "before the ages." [488] These words may agree with "glory," but are better applied to the "Church." [489] Some read, as in the shorter recension, "grace." __________________________________________________________________ The Epistle of Ignatius to the Magnesians Shorter and Longer Versions __________________________________________________________________ Ignatius, who is also called Theophorus, to the [Church] blessed in the grace of God the Father, in Jesus Christ our Saviour, in whom I salute the Church which is at Magnesia, near the Mæander, and wish it abundance of happiness in God the Father, and in Jesus Christ. Ignatius, who is also called Theophorus, to the [Church] blessed in the grace of God the Father, in Jesus Christ our Saviour, in whom I salute the Church which is at Magnesia, near the Mæander, and wish it abundance of happiness in God the Father, and in Jesus Christ, our Lord, in whom may you have abundance of happiness. __________________________________________________________________ Chapter I.--Reason of writing the epistle. Having been informed of your godly [632] love, so well-ordered, I rejoiced greatly, and determined to commune with you in the faith of Jesus Christ. For as one who has been thought worthy of the most honourable of all names, [633] in those bonds which I bear about, I commend the Churches, in which I pray for a union both of the flesh and spirit of Jesus Christ, the constant source of our life, and of faith and love, to which nothing is to be preferred, but especially of Jesus and the Father, in whom, if we endure all the assaults of the prince of this world, and escape them, we shall enjoy God. Having been informed of your godly [634] love, so well-ordered, I rejoiced greatly, and determined to commune with you in the faith of Jesus Christ. For as one who has been thought worthy of a divine and desirable name, in those bonds which I bear about, I commend the Churches, in which I pray for a union both of the flesh and spirit of Jesus Christ, "who is the Saviour of all men, but specially of them that believe;" [635] by whose blood ye were redeemed; by whom ye have known God, or rather have been known by Him; [636] in whom enduring, ye shall escape all the assaults of this world: for "He is faithful, who will not suffer you to be tempted above that which ye are able." [637] __________________________________________________________________ [632] Literally, "according to God." [633] Literally, "of the most God-becoming name," referring either to the appellation "Theophorus," or to that of "martyr" or "confessor." [634] Literally, "according to God." [635] 1 Tim. iv. 10. [636] Comp. Gal. iv. 9. [637] 1 Cor. x. 13. __________________________________________________________________ Chapter II.--I rejoice in your messengers. Since, then, I have had the privilege of seeing you, through Damas your most worthy bishop, and through your worthy presbyters Bassus and Apollonius, and through my fellow-servant the deacon Sotio, whose friendship may I ever enjoy, inasmuch as he is subject to the bishop as to the grace of God, and to the presbytery as to the law of Jesus Christ, [I now write [638] to you]. Since, then, I have had the privilege of seeing you, through Damas your most worthy [639] bishop, and through your worthy [640] presbyters Bassus and Apollonius, and through my fellow-servant the deacon Sotio, whose friendship may I ever enjoy, [641] inasmuch as he, by the grace of God, is subject to the bishop and presbytery, in the law of Jesus Christ, [I now write [642] to you]. __________________________________________________________________ [638] The apodosis is here wanting in the original, but must evidently be supplied in some such way as above. [639] Literally, "worthy of God." [640] Literally, "worthy of God." [641] Literally, "whom may I enjoy." [642] The apodosis is here wanting in the original, but must evidently be supplied in some such way as above. __________________________________________________________________ Chapter III.--Honour your youthful bishop. Now it becomes you also not to treat your bishop too familiarly on account of his youth, [643] but to yield him all reverence, having respect to [644] the power of God the Father, as I have known even holy presbyters do, not judging rashly, from the manifest youthful appearance [645] [of their bishop], but as being themselves prudent in God, submitting to him, or rather not to him, but to the Father of Jesus Christ, the bishop of us all. It is therefore fitting that you should, after no hypocritical fashion, obey [your bishop], in honour of Him who has willed us [so to do], since he that does not so deceives not [by such conduct] the bishop that is visible, but seeks to mock Him that is invisible. And all such conduct has reference not to man, [646] but to God, who knows all secrets. Now it becomes you also not to despise the age of your bishop, but to yield him all reverence, according to the will of God the Father, as I have known even holy presbyters do, not having regard to the manifest youth [of their bishop], but to his knowledge in God; inasmuch as "not the ancient are [necessarily] wise, nor do the aged understand prudence; but there is a spirit in men." [647] For Daniel the wise, at twelve years of age, became possessed of the divine Spirit, and convicted the elders, who in vain carried their grey hairs, of being false accusers, and of lusting after the beauty of another man's wife. [648] Samuel also, when he was but a little child, reproved Eli, who was ninety years old, for giving honour to his sons rather than to God. [649] In like manner, Jeremiah also received this message from God, "Say not, I am a child." [650] Solomon too, and Josiah, [exemplified the same thing.] The former, being made king at twelve years of age, gave that terrible and difficult judgment in the case of the two women concerning their children. [651] The latter, coming to the throne when eight years old [652] cast down the altars and temples [of the idols], and burned down the groves, for they were dedicated to demons, and not to God. And he slew the false priests, as the corrupters and deceivers of men, and not the worshippers of the Deity. Wherefore youth is not to be despised when it is devoted to God. But he is to be despised who is of a wicked mind, although he be old, and full of wicked days. [653] Timothy the Christ-bearer was young, but hear what his teacher writes to him: "Let no man despise thy youth, but be thou an example of the believers in word and in conduct." [654] It is becoming, therefore, that ye also should be obedient to your bishop, and contradict him in nothing; for it is a fearful thing to contradict any such person. For no one does [by such conduct] deceive him that is visible, but does [in reality] seek to mock Him that is invisible, who, however, cannot be mocked by any one. And every such act has respect not to man, but to God. For God says to Samuel, "They have not mocked thee, but Me." [655] And Moses declares, "For their murmuring is not against us, but against the Lord God." [656] No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses, [657] and were cast down alive into Hades. Korah also, [658] and the two hundred and fifty who conspired with him against Aaron, were destroyed by fire. Absalom, again, [659] who had slain his brother, became suspended on a tree, and had his evil-designing heart thrust through with darts. In like manner was Abeddadan [660] beheaded for the same reason. Uzziah, [661] when he presumed to oppose the priests and the priesthood, was smitten with leprosy. Saul also was dishonoured, [662] because he did not wait for Samuel the high priest. It behoves you, therefore, also to reverence your superiors. __________________________________________________________________ [643] Literally, "to use the age of your bishop." [644] Literally, "according to." [645] Literally, "youthful condition." [646] Literally, "to flesh." [647] Job xxxii. 8, 9. [648] Susanna (Apoc.). [649] 1 Sam. iii. 1. [650] Jer. i. 7. [651] 1 Kings iii. 16. [652] 2 Kings xxii., xxiii.. [653] Susanna 52 (Apoc.). [654] 1 Tim. iv. 12. [655] 1 Sam. viii. 7. [656] Ex. xvi. 8. [657] Num. xvi. 1. [658] Num. xvi. 31. [659] 2 Sam. xviii. 14. [660] Sheba is referred to under this name: see 2 Sam. xx. 22. [661] 2 Chron. xxvi. 20. [662] 1 Sam. xiii. 11. __________________________________________________________________ Chapter IV.--Some wickedly act independently of the bishop. It is fitting, then, not only to be called Christians, but to be so in reality: as some indeed give one the title of bishop, but do all things without him. Now such persons seem to me to be not possessed of a good conscience, seeing they are not stedfastly gathered together according to the commandment. It is fitting, then, not only to be called Christians, but to be so in reality. For it is not the being called so, but the being really so, that renders a man blessed. To those who indeed talk of the bishop, but do all things without him, will He who is the true and first Bishop, and the only High Priest by nature, declare, "Why call ye Me Lord, and do not the things which I say?" [663] For such persons seem to me not possessed of a good conscience, but to be simply dissemblers and hypocrites. __________________________________________________________________ [663] Luke vi. 46. __________________________________________________________________ Chapter V.--Death is the fate of all such. Seeing, then, all things have an end, these two things are simultaneously set before us--death and life; and every one shall go unto his own place. For as there are two kinds of coins, the one of God, the other of the world, and each of these has its special character stamped upon it, [so is it also here.] [664] The unbelieving are of this world; but the believing have, in love, the character of God the Father by Jesus Christ, by whom, if we are not in readiness to die into His passion, [665] His life is not in us. Seeing, then, all things have an end, and there is set before us life upon our observance [of God's precepts], but death as the result of disobedience, and every one, according to the choice he makes, shall go to his own place, let us flee from death, and make choice of life. For I remark, that two different characters are found among men--the one true coin, the other spurious. The truly devout man is the right kind of coin, stamped by God Himself. The ungodly man, again, is false coin, unlawful, spurious, counterfeit, wrought not by God, but by the devil. I do not mean to say that there are two different human natures, but that there is one humanity, sometimes belonging to God, and sometimes to the devil. If any one is truly religious, he is a man of God; but if he is irreligious, he is a man of the devil, made such, not by nature, but by his own choice. The unbelieving bear the image of the prince of wickedness. The believing possess the image of their Prince, God the Father, and Jesus Christ, through whom, if we are not in readiness to die for the truth into His passion, [666] His life is not in us. __________________________________________________________________ [664] The apodosis is wanting in the original, and some prefer finding it in the following sentence. [665] Or, "after the likeness of His passion." [666] Or, "after the likeness of His passion." __________________________________________________________________ Chapter VI.--Preserve harmony. Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony, [667] while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was with the Father before the beginning of time, [668] and in the end was revealed. Do ye all then, imitating the same divine conduct, [669] pay respect to one another, and let no one look upon his neighbour after the flesh, but do ye continually love each other in Jesus Christ. Let nothing exist among you that may divide you; but be ye united with your bishop, and those that preside over you, as a type and evidence of your immortality. [670] Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony, [671] while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ. He, being begotten by the Father before the beginning of time, [672] was God the Word, the only-begotten Son, and remains the same for ever; for "of His kingdom there shall be no end," [673] says Daniel the prophet. Let us all therefore love one another in harmony, and let no one look upon his neighbour according to the flesh, but in Christ Jesus. Let nothing exist among you which may divide you; but be ye united with your bishop, being through him subject to God in Christ. __________________________________________________________________ [667] Literally, "in harmony of God." [668] Literally, "before the ages." [669] Literally, "receiving the like manners of God." [670] The meaning is here doubtful. [671] Literally, "in harmony of God." [672] Literally, "before the ages." [673] Dan. ii. 44, Dan. vii. 14, 27. __________________________________________________________________ Chapter VII.--Do nothing without the bishop and presbyters. As therefore the Lord did nothing without the Father, being united to Him, neither by Himself nor by the apostles, so neither do ye anything without the bishop and presbyters. Neither endeavour that anything appear reasonable and proper to yourselves apart; but being come together into the same place, let there be one prayer, one supplication, one mind, one hope, in love and in joy undefiled. There is one Jesus Christ, than whom nothing is more excellent. Do ye therefore all run together as into one temple of God, as to one altar, as to one Jesus Christ, who came forth from one Father, and is with and has gone to one. As therefore the Lord does nothing without the Father, for says He, "I can of mine own self do nothing," [674] so do ye, neither presbyter, nor deacon, nor layman, do anything without the bishop. Nor let anything appear commendable to you which is destitute of his approval. [675] For every such thing is sinful, and opposed [to the will of] God. Do ye all come together into the same place for prayer. Let there be one common supplication, one mind, one hope, with faith unblameable in Christ Jesus, than which nothing is more excellent. Do ye all, as one man, run together into the temple of God, as unto one altar, to one Jesus Christ, the High Priest of the unbegotten God. __________________________________________________________________ [674] John v. 30. [675] Or, "contrary to his judgment." __________________________________________________________________ Chapter VIII.--Caution against false doctrines. Be not deceived with strange doctrines, nor with old fables, which are unprofitable. For if we still live according to the Jewish law, we acknowledge that we have not received grace. For the divinest prophets lived according to Christ Jesus. On this account also they were persecuted, being inspired by His grace to fully convince the unbelieving that there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence, [676] and who in all things pleased Him that sent Him. Be not deceived with strange doctrines, "nor give heed to fables and endless genealogies," [677] and things in which the Jews make their boast. "Old things are passed away: behold, all things have become new." [678] For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him. [679] __________________________________________________________________ [676] Some have argued that the Gnostic Sige, silence, is here referred to, and have consequently inferred that this epistle could not have been written by Ignatius. [677] 1 Tim. i. 4. [678] 2 Cor. v. 17. [679] Some read hupostesanti, "that gave Him His hypostasis, or substance." __________________________________________________________________ Chapter IX.--Let us live with Christ. If, therefore, those who were brought up in the ancient order of things [680] have come to the possession of a new [681] hope, no longer observing the Sabbath, but living in the observance [682] of the Lord's Day, on which also our life has sprung up again by Him and by His death--whom some deny, by which mystery we have obtained faith, [683] and therefore endure, that we may be found the disciples of Jesus Christ, our only Master--how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, being come, raised them from the dead. [684] If, then, those who were conversant with the ancient Scriptures came to newness of hope, expecting the coming of Christ, as the Lord teaches us when He says, "If ye had believed Moses, ye would have believed Me, for he wrote of Me;" [685] and again, "Your father Abraham rejoiced to see My day, and he saw it, and was glad; for before Abraham was, I am;" [686] how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, "He will come and save us." [687] Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for "he that does not work, let him not eat." [688] For say the [holy] oracles, "In the sweat of thy face shalt thou eat thy bread." [689] But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them. [690] And after the observance of the Sabbath, let every friend of Christ keep the Lord's Day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, "To the end, for the eighth day," [691] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, "whose god is their belly, who mind earthly things," [692] who are "lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof." [693] These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men's possessions, swallowing up wealth [694] insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ! __________________________________________________________________ [680] Literally, "in old things." [681] Or, "newness of." [682] Or, "according to." [683] Literally, "we have received to believe." [684] Comp. Matt. xxvii. 52. [685] John v. 46. [686] John viii. 56, 58. [687] Isa. xxxv. 4. [688] 2 Thess. iii. 10. [689] Gen. iii. 19. [690] Reference is here made to well-known Jewish opinions and practices with respect to the Sabbath. The Talmud fixes 2000 cubits as the space lawful to be traversed. Philo (De Therap.) refers to the dancing, etc. [691] Ps. vi., Ps. xii. (inscrip.). [N.B.--The reference is to the title of these two psalms, as rendered by the LXX. Eis to telos huper tes ogdoes.] [692] Phil. iii. 18, 19. [693] 2 Tim. iii. 4. [694] Literally, "whirlpools of wealth." __________________________________________________________________ Chapter X.--Beware of Judaizing. Let us not, therefore, be insensible to His kindness. For were He to reward us according to our works, we should cease to be. Therefore, having become His disciples, let us learn to live according to the principles of Christianity. [695] For whosoever is called by any other name besides this, is not of God. Lay aside, therefore, the evil, the old, the sour leaven, and be ye changed into the new leaven, which is Jesus Christ. Be ye salted in Him, lest any one among you should be corrupted, since by your savour ye shall be convicted. It is absurd to profess [696] Christ Jesus, and to Judaize. For Christianity did not embrace [697] Judaism, but Judaism Christianity, that so every tongue which believeth might be gathered together to God. Let us not, therefore, be insensible to His kindness. For were He to reward us according to our works, we should cease to be. For "if Thou, Lord, shalt mark iniquities, O Lord, who shall stand?" [698] Let us therefore prove ourselves worthy of that name which we have received. For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: "The people shall be called by a new name, which the Lord shall name them, and shall be a holy people." [699] This was first fulfilled in Syria; for "the disciples were called Christians at Antioch," [700] when Paul and Peter were laying the foundations of the Church. Lay aside, therefore, the evil, the old, the corrupt leaven, [701] and be ye changed into the new leaven of grace. Abide in Christ, that the stranger [702] may not have dominion over you. It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God; [703] and in his seed all those have been blessed [704] who were ordained to eternal life [705] in Christ. __________________________________________________________________ [695] Literally, "according to Christianity." [696] Some read, "to name." [697] Literally, "believe into," merge into. [698] Ps. cxxx. 3. [699] Isa. lxii. 2, 12. [700] Acts xi. 26. [701] 1 Cor. v. 7. [702] Or, "enemy." [703] Matt. iii. 9; Isa. xli. 8; Jas. ii. 23. Some read, "children of God, friends of Abraham." [704] Gen. xxviii. 14. [705] Acts xiii. 48. __________________________________________________________________ Chapter XI.--I write these things to warn you. These things [I address to you], my beloved, not that I know any of you to be in such a state; [706] but, as less than any of you, I desire to guard you beforehand, that ye fall not upon the hooks of vain doctrine, but that ye attain to full assurance in regard to the birth, and passion, and resurrection which took place in the time of the government of Pontius Pilate, being truly and certainly accomplished by Jesus Christ, who is our hope, [707] from which may no one of you ever be turned aside. These things [I address to you], my beloved, not that I know any of you to be in such a state; [708] but, as less than any of you, I desire to guard you beforehand, that ye fall not upon the hooks of vain doctrine, but that you may rather attain to a full assurance in Christ, who was begotten by the Father before all ages, but was afterwards born of the Virgin Mary without any intercourse with man. He also lived a holy life, and healed every kind of sickness and disease among the people, and wrought signs and wonders for the benefit of men; and to those who had fallen into the error of polytheism He made known the one and only true God, His Father, and underwent the passion, and endured the cross at the hands of the Christ-killing Jews, under Pontius Pilate the governor and Herod the king. He also died, and rose again, and ascended into the heavens to Him that sent Him, and is sat down at His right hand, and shall come at the end of the world, with His Father's glory, to judge the living and the dead, and to render to every one according to his works. [709] He who knows these things with a full assurance, and believes them, is happy; even as ye are now the lovers of God and of Christ, in the full assurance of our hope, from which may no one of us [710] ever be turned aside! __________________________________________________________________ [706] i.e., addicted to the error of Judaizing. [707] 1 Tim. i. 1. [708] i.e., addicted to the error of Judaizing. [709] 2 Tim. iv. 1; Rom. ii. 6. [710] Some read, "of you." __________________________________________________________________ Chapter XII.--Ye are superior to me. May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to any of you that are at liberty. I know that ye are not puffed up, for ye have Jesus Christ in yourselves. And all the more when I commend you, I know that ye cherish modesty [711] of spirit; as it is written, "The righteous man is his own accuser." [712] May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to one of you that are at liberty. I know that ye are not puffed up, for ye have Jesus in yourselves. And all the more when I commend you, I know that ye cherish modesty [713] of spirit; as it is written, "The righteous man is his own accuser;" [714] and again, "Declare thou first thine iniquities, that thou mayest be justified;" [715] and again, "When ye shall have done all things that are commanded you, say, We are unprofitable servants;" [716] "for that which is highly esteemed among men is abomination in the sight of God." [717] For says [the Scripture], "God be merciful to me a sinner." [718] Therefore those great ones, Abraham and Job, [719] styled themselves "dust and ashes" [720] before God. And David says, "Who am I before Thee, O Lord, that Thou hast glorified me hitherto?" [721] And Moses, who was "the meekest of all men," [722] saith to God, "I am of a feeble voice, and of a slow tongue." [723] Be ye therefore also of a humble spirit, that ye may be exalted; for "he that abaseth himself shall be exalted, and he that exalteth himself shall be abased." [724] __________________________________________________________________ [711] Literally, "are reverent." [712] Prov. xviii. 17. (LXX). [713] Literally, "are reverent." [714] Prov. xviii. 17. (LXX). [715] Isa. xliii. 26. [716] Luke xvii. 10. [717] Luke xvi. 15. [718] Luke xviii. 13. [719] Some read, "Jacob." [720] Gen. xviii. 27; Job xxx. 19. [721] 1 Chron. xvii. 16. [722] Num. xii. 3. [723] Ex. iv. 10. [724] Luke xiv. 11. __________________________________________________________________ Chapter XIII.--Be established in faith and unity. Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper both in the flesh and spirit; in faith and love; in the Son, and in the Father, and in the Spirit; in the beginning and in the end; with your most admirable bishop, and the well-compacted spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Jesus Christ to the Father, according to the flesh, and the apostles to Christ, and to the Father, and to the Spirit; that so there may be a union both fleshly and spiritual. Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper, both in the flesh and spirit, in faith and love, with your most admirable bishop, and the well-compacted [725] spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Christ to the Father, that there may be a unity according to God among you. __________________________________________________________________ [725] Literally, "well-woven." __________________________________________________________________ Chapter XIV.--Your prayers requested. Knowing as I do that ye are full of God, I have but briefly exhorted you. Be mindful of me in your prayers, that I may attain to God; and of the Church which is in Syria, whence I am not worthy to derive my name: for I stand in need of your united prayer in God, and your love, that the Church which is in Syria may be deemed worthy of being refreshed [726] by your Church. Knowing as I do that ye are full of all good, I have but briefly exhorted you in the love of Jesus Christ. Be mindful of me in your prayers, that I may attain to God; and of the Church which is in Syria, of whom I am not worthy to be called bishop. For I stand in need of your united prayer in God, and of your love, that the Church which is in Syria may be deemed worthy, by your good order, of being edified [727] in Christ. __________________________________________________________________ [726] Literally, "of being sprinkled with dew." [727] Literally, "of being fed as by a shepherd." __________________________________________________________________ Chapter XV.--Salutations. The Ephesians from Smyrna (whence I also write to you), who are here for the glory of God, as ye also are, who have in all things refreshed me, salute you, along with Polycarp, the bishop of the Smyrnæans. The rest of the Churches, in honour of Jesus Christ, also salute you. Fare ye well in the harmony of God, ye who have obtained the inseparable Spirit, who is Jesus Christ. The Ephesians from Smyrna (whence I also write to you), who are here for the glory of God, as ye also are, who have in all things refreshed me, salute you, as does also Polycarp. The rest of the Churches, in honour of Jesus Christ, also salute you. Fare ye well in harmony, ye who have obtained the inseparable Spirit, in Christ Jesus, by the will of God. __________________________________________________________________ __________________________________________________________________ The Epistle of Ignatius to the Trallians Shorter and Longer Versions __________________________________________________________________ Ignatius, who is also called Theophorus, to the holy Church which is at Tralles, in Asia, beloved of God, the Father of Jesus Christ, elect, and worthy of God, possessing peace through the flesh, and blood, and passion of Jesus Christ, who is our hope, through our rising again to Him, [728] which also I salute in its fulness, [729] and in the apostolical character, [730] and wish abundance of happiness. Ignatius, who is also called Theophorus, to the holy Church which is at Tralles, beloved by God the Father, and Jesus Christ, elect, and worthy of God, possessing peace through the flesh and Spirit of Jesus Christ, who is our hope, in His passion by the cross and death, and in His resurrection, which also I salute in its fulness, [731] and in the apostolical character, [732] and wish abundance of happiness. __________________________________________________________________ Chapter I.--Acknowledgment of their excellence. I know that ye possess an unblameable and sincere mind in patience, and that not only in present practice, [733] but according to inherent nature, as Polybius your bishop has shown me, who has come to Smyrna by the will of God and Jesus Christ, and so sympathized in the joy which I, who am bound in Christ Jesus, possess, that I beheld your whole multitude in him. Having therefore received through him the testimony of your good-will, according to God, I gloried to find you, as I knew you were, the followers of God. I know that ye possess an unblameable and sincere mind in patience, and that not only for present use, [734] but as a permanent possession, as Polybius your bishop has shown me, who has come to Smyrna by the will of God the Father, and the Lord Jesus Christ, His Son, with the co-operation of the Spirit, and so sympathized in the joy which I, who am bound in Christ Jesus, possess, that I beheld your whole multitude in Him. Having therefore received through him the testimony of your good-will according to God, I gloried to find that you were the followers of Jesus Christ the Saviour. __________________________________________________________________ [733] Literally, "not according to use, but according to nature." [734] Literally, "not for use, but for a possession." __________________________________________________________________ Chapter II.--Be subject to the bishop, etc. For, since ye are subject to the bishop as to Jesus Christ, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order, by believing in His death, ye may escape from death. It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to the apostle of Jesus Christ, who is our hope, in whom, if we live, we shall [at last] be found. It is fitting also that the deacons, as being [the ministers] of the mysteries of Jesus Christ, should in every respect be pleasing to all. [735] For they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would do fire. Be ye subject to the bishop as to the Lord, for "he watches for your souls, as one that shall give account to God." [736] Wherefore also, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order that, by believing in His death, ye may by baptism be made partakers of His resurrection. It is therefore necessary, whatsoever things ye do, to do nothing without the bishop. And be ye subject also to the presbytery, as to the apostles of Jesus Christ, who is our hope, in whom, if we live, we shall be found in Him. It behoves you also, in every way, to please the deacons, who are [ministers] of the mysteries of Christ Jesus; for they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would a burning fire. Let them, then, prove themselves to be such. __________________________________________________________________ [735] It is doubtful whether this exhortation is addressed to the deacons or people; whether the former are urged in all respects to please the latter, or the latter in all points to be pleased with the former. [736] Heb. xiii. 17. __________________________________________________________________ Chapter III.--Honour the deacons, etc. In like manner, let all reverence the deacons as an appointment [737] of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the sanhedrim of God, and assembly of the apostles. Apart from these, there is no Church. [738] Concerning all this, I am persuaded that ye are of the same opinion. For I have received the manifestation [739] of your love, and still have it with me, in your bishop, whose very appearance is highly instructive, [740] and his meekness of itself a power; whom I imagine even the ungodly must reverence, seeing they are [741] also pleased that I do not spare myself. But shall I, when permitted to write on this point, reach such a height of self-esteem, that though being a condemned [742] man, I should issue commands to you as if I were an apostle? And do ye reverence them as Christ Jesus, of whose place they are the keepers, even as the bishop is the representative of the Father of all things, and the presbyters are the sanhedrim of God, and assembly [743] of the apostles of Christ. Apart from these there is no elect Church, no congregation of holy ones, no assembly of saints. I am persuaded that ye also are of this opinion. For I have received the manifestation [744] of your love, and still have it with me, in your bishop, whose very appearance is highly instructive, and his meekness of itself a power; whom I imagine even the ungodly must reverence. Loving you as I do, I avoid writing in any severer strain to you, that I may not seem harsh to any, or wanting [in tenderness]. I am indeed bound for the sake of Christ, but I am not yet worthy of Christ. But when I am perfected, perhaps I shall then become so. I do not issue orders like an apostle. __________________________________________________________________ [737] Literally, "commandment." The text, which is faulty in the ms., has been amended as above by Smith. [738] Literally, "no Church is called." [739] Or, "pattern." [740] Literally, "great instruction." [741] Some here follow a text similar to that of the longer recension. [742] Both the text and meaning are here very doubtful; some follow the reading of the longer recension. [743] Or, "conjunction." [744] Or, "pattern." __________________________________________________________________ Chapter IV.--I have need of humility. I have great knowledge in God, [745] but I restrain myself, lest, I should perish through boasting. For now it is needful for me to be the more fearful; and not give heed to those that puff me up. For they that speak to me [in the way of commendation] scourge me. For I do indeed desire to suffer, but I know not if I be worthy to do so. For this longing, though it is not manifest to many, all the more vehemently assails me. [746] I therefore have need of meekness, by which the prince of this world is brought to nought. But I measure myself, that I may not perish through boasting: but it is good to glory in the Lord. [747] And even though I were established [748] in things pertaining to God, yet then would it befit me to be the more fearful, and not give heed to those that vainly puff me up. For those that commend me scourge me. [I do indeed desire to suffer [749] ], but I know not if I be worthy to do so. For the envy of the wicked one is not visible to many, but it wars against me. I therefore have need of meekness, by which the devil, the prince of this world, is brought to nought. __________________________________________________________________ [745] Literally, "I know many things in God." [746] A different turn altogether is given to this passage in the longer recension. [747] 1 Cor. i. 31. [748] Or, "confirmed." [749] Omitted in the ms. __________________________________________________________________ Chapter V.--I will not teach you profound doctrines. Am I not able to write to you of heavenly things? But I fear to do so, lest I should inflict injury on you who are but babes [in Christ]. Pardon me in this respect, lest, as not being able to receive [such doctrines], ye should be strangled by them. For even I, though I am bound [for Christ], yet am not on that account able to understand heavenly things, and the places [750] of the angels, and their gatherings under their respective princes, things visible and invisible. Without reference to such abstruse subjects, I am still but a learner [in other respects [751] ]; for many things are wanting to us, that we come not short of God. For might [752] not I write to you things more full of mystery? But I fear to do so, lest I should inflict injury on you who are but babes [in Christ]. Pardon me in this respect, lest, as not being able to receive their weighty import, [753] ye should be strangled by them. For even I, though I am bound [for Christ], and am able to understand heavenly things, the angelic orders, and the different sorts [754] of angels and hosts, the distinctions between powers and dominions, and the diversities between thrones and authorities, the mightiness of the Æons, and the pre-eminence of the cherubim and seraphim, the sublimity of the spirit, the kingdom of the Lord, and above all, the incomparable majesty of Almighty God--though I am acquainted with these things, yet am I not therefore by any means perfect; nor am I such a disciple as Paul or Peter. For many things are yet wanting to me, that I may not fall short of God. __________________________________________________________________ [750] Or, "stations." [751] Literally, "passing by this;" but both text and meaning are very doubtful. [752] eboulomen apparently by mistake for edunamen. [753] Literally, "their force." [754] Or, "varieties of." __________________________________________________________________ Chapter VI.--Abstain from the poison of heretics. I therefore, yet not I, but the love of Jesus Christ, entreat you that ye use Christian nourishment only, and abstain from herbage of a different kind; I mean heresy. For those [755] [that are given to this] mix [756] up Jesus Christ with their own poison, speaking things which are unworthy of credit, like those who administer a deadly drug in sweet wine, which he who is ignorant of does greedily [757] take, with a fatal pleasure [758] leading to his own death. I therefore, yet not I, out the love of Jesus Christ, "entreat you that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment." [759] For there are some vain talkers [760] and deceivers, not Christians, but Christ-betrayers, [761] bearing about the name of Christ in deceit, and "corrupting the word" [762] of the Gospel; while they intermix the poison of their deceit with their persuasive talk, [763] as if they mingled aconite with sweet wine, that so he who drinks, being deceived in his taste by the very great sweetness of the draught, may incautiously meet with his death. One of the ancients gives us this advice, "Let no man be called good who mixes good with evil." [764] For they speak of Christ, not that they may preach Christ, but that they may reject Christ; and they speak [765] of the law, not that they may establish the law, but that they may proclaim things contrary to it. For they alienate Christ from the Father, and the law from Christ. They also calumniate His being born of the Virgin; they are ashamed of His cross; they deny His passion; and they do not believe His resurrection. They introduce God as a Being unknown; they suppose Christ to be unbegotten; and as to the Spirit, they do not admit that He exists. Some of them say that the Son is a mere man, and that the Father, Son, and Holy Spirit are but the same person, and that the creation is the work of God, not by Christ, but by some other strange power. __________________________________________________________________ [755] The ellipsis in the original is here very variously supplied. [756] Literally, "interweave." [757] Or, "sweetly." [758] The construction is here difficult and doubtful. [759] 1 Cor. i. 10. [760] Tit. i. 10. [761] Literally, "Christ-sellers." [762] 2 Cor. ii. 17. [763] Literally, "sweet address." [764] Apost. Constitutions, vi. 13. [765] Supplied from the old Latin version. __________________________________________________________________ Chapter VII.--The same continued. Be on your guard, therefore, against such persons. And this will be the case with you if you are not puffed up, and continue in intimate union with [766] Jesus Christ our God, and the bishop, and the enactments of the apostles. He that is within the altar is pure, but [767] he that is without is not pure; that is, he who does anything apart from the bishop, and presbytery, and deacons, [768] such a man is not pure in his conscience. Be on your guard, therefore, against such persons, that ye admit not of a snare for your own souls. And act so that your life shall be without offence to all men, lest ye become as "a snare upon a watch-tower, and as a net which is spread out." [769] For "he that does not heal himself in his own works, is the brother of him that destroys himself." [770] If, therefore, ye also put away conceit, arrogance, disdain, and haughtiness, it will be your privilege to be inseparably united to God, for "He is nigh unto those that fear Him." [771] And says He, "Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?" [772] And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it, who according to his ability has been made an imitator of the Christ of God? [773] And what is the presbytery but a sacred assembly, the counsellors and assessors of the bishop? And what are the deacons but imitators of the angelic powers, [774] fulfilling a pure and blameless ministry unto him, as the holy Stephen did to the blessed James, Timothy and Linus to Paul, Anencletus and Clement to Peter? He, therefore, that will not yield obedience to such, must needs be one utterly without God, an impious man who despises Christ, and depreciates His appointments. __________________________________________________________________ [766] Literally, "unseparated from." [767] This clause is inserted from the ancient Latin version. [768] The text has "deacon." [769] Hos. v. 1. [770] Prov. xviii. 9 (LXX). [771] Ps. lxxxv. 9. [772] Isa. lxvi. 2. [773] Some render, "being a resemblance according to the power of Christ." [774] Some read, "imitators of Christ, ministering to the bishop, as Christ to the Father." __________________________________________________________________ Chapter VIII.--Be on your guard against the snares of the devil. Not that I know there is anything of this kind among you; but I put you on your guard, inasmuch as I love you greatly, and foresee the snares of the devil. Wherefore, clothing [775] yourselves with meekness, be ye renewed [776] in faith, that is the flesh of the Lord, and in love, that is the blood of Jesus Christ. Let no one of you cherish any grudge against his neighbour. Give no occasion to the Gentiles, lest by means of a few foolish men the whole multitude [of those that believe] in God be evil spoken of. For, "Woe to him by whose vanity my name is blasphemed among any." [777] Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church." [778] But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you with the means of protection [779] against the deadly disease of unruly men, by which do ye flee from the disease [780] [referred to] by the good-will of Christ our Lord. Do ye therefore, clothing [781] yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith [782] He loved us when He gave Himself a ransom [783] for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, "Forgive, and it shall be forgiven unto you." [784] Give no occasion to the Gentiles, lest "by means of a few foolish men the word and doctrine [of Christ] be blasphemed." [785] For says the prophet, as in the person of God, "Woe to him by whom my name is blasphemed among the Gentiles." [786] __________________________________________________________________ [775] Literally, "taking up." [776] Or, "renew yourselves." [777] Isa. lii. 5. [778] Rom. viii. 32. [779] Literally, "making you drink beforehand what will preserve you." [780] Or, "from which disease." [781] Literally, "taking up." [782] Comp. Eph. ii. 4. [783] Comp. 1 Tim. ii. 6. [784] Matt. vi. 14. [785] 1 Tim. vi. 1; Tit. ii. 5. [786] Isa. lii. 5. __________________________________________________________________ Chapter IX.--Reference to the history of Christ. Stop your ears, therefore, when any one speaks to you at variance with [787] Jesus Christ, who was descended from David, and was also of Mary; who was truly born, and did eat and drink. He was truly persecuted under Pontius Pilate; He was truly crucified, and [truly] died, in the sight of beings in heaven, and on earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life. Stop your ears, therefore, when any one speaks to you at variance with [788] Jesus Christ, the Son of God, who was descended from David, and was also of Mary; who was truly begotten of God and of the Virgin, but not after the same manner. For indeed God and man are not the same. He truly assumed a body; for "the Word was made flesh," [789] and lived upon earth without sin. For says He, "Which of you convicteth me of sin?" [790] He did in reality both eat and drink. He was crucified and died under Pontius Pilate. He really, and not merely in appearance, was crucified, and died, in the sight of beings in heaven, and on earth, and under the earth. By those in heaven I mean such as are possessed of incorporeal natures; by those on earth, the Jews and Romans, and such persons as were present at that time when the Lord was crucified; and by those under the earth, the multitude that arose along with the Lord. For says the Scripture, "Many bodies of the saints that slept arose," [791] their graves being opened. He descended, indeed, into Hades alone, but He arose accompanied by a multitude; and rent asunder that means [792] of separation which had existed from the beginning of the world, and cast down its partition-wall. He also rose again in three days, the Father raising Him up; and after spending forty days with the apostles, He was received up to the Father, and "sat down at His right hand, expecting till His enemies are placed under His feet." [793] On the day of the preparation, then, at the third hour, He received the sentence from Pilate, the Father permitting that to happen; at the sixth hour He was crucified; at the ninth hour He gave up the ghost; and before sunset He was buried. [794] During the Sabbath He continued under the earth in the tomb in which Joseph of Arimathæa had laid Him. At the dawning of the Lord's day He arose from the dead, according to what was spoken by Himself, "As Jonah was three days and three nights in the whale's belly, so shall the Son of man also be three days and three nights in the heart of the earth." [795] The day of the preparation, then, comprises the passion; the Sabbath embraces the burial; the Lord's Day contains the resurrection. __________________________________________________________________ [787] Literally, "apart from." [788] Literally, "apart from." [789] John i. 14. [790] John viii. 46. [791] Matt. xxvii. 52. [792] Literally, "hedge," or "fence." [793] Heb. x. 12, 13. [794] Some read, "He was taken down from the cross, and laid in a new tomb." [795] Matt. xii. 40. __________________________________________________________________ Chapter X.--The reality of Christ's passion. But if, as some that are without God, that is, the unbelieving, say, that He only seemed to suffer (they themselves only seeming to exist), then why am I in bonds? Why do I long to be exposed to [796] the wild beasts? Do I therefore die in vain? [797] Am I not then guilty of falsehood [798] against [the cross of] the Lord? But if, as some that are without God, that is, the unbelieving, say, He became man in appearance [only], that He did not in reality take unto Him a body, that He died in appearance [merely], and did not in very deed suffer, then for what reason am I now in bonds, and long to be exposed to [799] the wild beasts? In such a case, I die in vain, and am guilty of falsehood [800] against the cross of the Lord. Then also does the prophet in vain declare, "They shall look on Him whom they have pierced, and mourn over themselves as over one beloved." [801] These men, therefore, are not less unbelievers than were those that crucified Him. But as for me, I do not place my hopes in one who died for me in appearance, but in reality. For that which is false is quite abhorrent to the truth. Mary then did truly conceive a body which had God inhabiting it. And God the Word was truly born of the Virgin, having clothed Himself with a body of like passions with our own. He who forms all men in the womb, was Himself really in the womb, and made for Himself a body of the seed of the Virgin, but without any intercourse of man. He was carried in the womb, even as we are, for the usual period of time; and was really born, as we also are; and was in reality nourished with milk, and partook of common meat and drink, even as we do. And when He had lived among men for thirty years, He was baptized by John, really and not in appearance; and when He had preached the Gospel three years, and done signs and wonders, He who was Himself the Judge was judged by the Jews, falsely so called, and by Pilate the governor; was scourged, was smitten on the cheek, was spit upon; He wore a crown of thorns and a purple robe; He was condemned: He was crucified in reality, and not in appearance, not in imagination, not in deceit. He really died, and was buried, and rose from the dead, even as He prayed in a certain place, saying, "But do Thou, O Lord, raise me up again, and I shall recompense them." [802] And the Father, who always hears Him, [803] answered and said, "Arise, O God, and judge the earth; for Thou shall receive all the heathen for Thine inheritance." [804] The Father, therefore, who raised Him up, will also raise us up through Him, apart from whom no one will attain to true life. For says He, "I am the life; he that believeth in me, even though he die, shall live: and every one that liveth and believeth in me, even though he die, shall live for ever." [805] Do ye therefore flee from these ungodly heresies; for they are the inventions of the devil, that serpent who was the author of evil, and who by means of the woman deceived Adam, the father of our race. __________________________________________________________________ [796] Literally, "to fight with." [797] Some read this and the following clause affirmatively, instead of interrogatively. [798] The meaning is, that is they spoke the truth concerning the phantasmal character of Christ's death, then Ignatius was guilty of a practical falsehood in suffering for what was false. [799] Literally, "to fight with." [800] The meaning is, that if they spoke the truth concerning the phantasmal character of Christ's death, then Ignatius was guilty of a practical falsehood in suffering for what was false. [801] Zech. xii. 10. [802] Ps. xli. 10. [803] Comp. John xi. 42. [804] Ps. lxxxii. 8. [805] John xi. 25, 26. __________________________________________________________________ Chapter XI.--Avoid the deadly errors of the Docetæ. Flee, therefore, those evil offshoots [of Satan], which produce death-bearing fruit, whereof if any one tastes, he instantly dies. For these men are not the planting of the Father. For if they were, they would appear as branches of the cross, and their fruit would be incorruptible. By it [806] He calls you through His passion, as being His members. The head, therefore, cannot be born by itself, without its members; God, who is [the Saviour] Himself, having promised their union. [807] Do ye also avoid those wicked offshoots of his, [808] Simon his firstborn son, and Menander, and Basilides, and all his wicked mob of followers, [809] the worshippers of a man, whom also the prophet Jeremiah pronounces accursed. [810] Flee also the impure Nicolaitanes, falsely so called, [811] who are lovers of pleasure, and given to calumnious speeches. Avoid also the children of the evil one, Theodotus and Cleobulus, who produce death-bearing fruit, whereof if any one tastes, he instantly dies, and that not a mere temporary death, but one that shall endure for ever. These men are not the planting of the Father, but are an accursed brood. And says the Lord, "Let every plant which my heavenly Father has not planted be rooted up." [812] For if they had been branches of the Father, they would not have been "enemies of the cross of Christ," [813] but rather of those who "killed the Lord of glory." [814] But now, by denying the cross, and being ashamed of the passion, they cover the transgression of the Jews, those fighters against God, those murderers of the Lord; for it were too little to style them merely murderers of the prophets. But Christ invites you to [share in] His immortality, by His passion and resurrection, inasmuch as ye are His members. __________________________________________________________________ [806] i.e., the cross. [807] Both text and meaning here are doubtful. [808] i.e., Satan's. [809] Literally, "loud, confused noise." [810] The Ebionites, who denied the divine nature of our Lord, are here referred to. [811] It seems to be here denied that Nicolas was the founder of this school of heretics. [812] Matt. xv. 13. [813] Phil. iii. 18. [814] 1 Cor. ii. 8. __________________________________________________________________ Chapter XII.--Continue in unity and love. I salute you from Smyrna, together with the Churches of God which are with me, who have refreshed me in all things, both in the flesh and in the spirit. My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you. Continue in harmony among yourselves, and in prayer with one another; for it becomes every one of you, and especially the presbyters, to refresh the bishop, to the honour of the Father, of Jesus Christ, and of the apostles. I entreat you in love to hear me, that I may not, by having written, be a testimony against you. And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be worthy of the lot for which I am destined, and that I may not be found reprobate. I salute you from Smyrna, together with the Churches of God which are with me, whose rulers have refreshed me in every respect, both in the flesh and in the spirit. My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you. Continue in harmony among yourselves, and in supplication; for it becomes every one of you, and especially the presbyters, to refresh the bishop, to the honour of the Father, and to the honour of Jesus Christ and of the apostles. I entreat you in love to hear me, that I may not, by having thus written, be a testimony against you. And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be thought worthy to attain the lot for which I am now designed, and that I may not be found reprobate. __________________________________________________________________ Chapter XIII.--Conclusion. The love of the Smyrnæans and Ephesians salutes you. Remember in your prayers the Church which is in Syria, from which also I am not worthy to receive my appellation, being the last [815] of them. Fare ye well in Jesus Christ, while ye continue subject to the bishop, as to the command [of God], and in like manner to the presbytery. And do ye, every man, love one another with an undivided heart. Let my spirit be sanctified [816] by yours, not only now, but also when I shall attain to God. For I am as yet exposed to danger. But the Father is faithful in Jesus Christ to fulfil both mine and your petitions: in whom may ye be found unblameable. The love of the Smyrnæans and Ephesians salutes you. Remember our Church which is in Syria, from which I am not worthy to receive my appellation, being the last [817] of those of that place. Fare ye well in the Lord Jesus Christ, while ye continue subject to the bishop, and in like manner to the presbyters and to the deacons. And do ye, every man, love one another with an undivided heart. My spirit salutes you, [818] not only now, but also when I shall have attained to God; for I am as yet exposed to danger. But the Father of Jesus Christ is faithful to fulfil both mine and your petitions: in whom may we be found without spot. May I have joy of you in the Lord. __________________________________________________________________ [815] i.e., the least. [816] The shorter recension reads hagnizete, and the longer also hesitates between this and aspazetai. With the former reading the meaning is very obscure: it has been corrected as above to hagnizetai. [817] i.e., the least. [818] The shorter recension reads hagnizete, and the longer also hesitates between this and aspazetai. With the former reading the meaning is very obscure: it has been corrected as above to hagnizetai. __________________________________________________________________ [728] Some render, "in the resurrection which is by Him." [729] Either, "the whole members of the Church," or, "in the fulness of blessing." [730] Either, "as an apostle," or, "in the apostolic form." [731] Either, "the whole members of the Church," or, "in the fulness of blessing." [732] Either, "as an apostle," or, "in the apostolic form." __________________________________________________________________ The Epistle of Ignatius to the Romans Shorter and Longer Versions __________________________________________________________________ Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High Father, and Jesus Christ, His only-begotten Son; the Church which is beloved and enlightened by the will of Him that willeth all things which are according to the love of Jesus Christ our God, which also presides in the place of the region of the Romans, worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of obtaining her every desire, worthy of being deemed holy, [819] and which presides over love, is named from Christ, and from the Father, which I also salute in the name of Jesus Christ, the Son of the Father: to those who are united, both according to the flesh and spirit, to every one of His commandments; who are filled inseparably with the grace of God, and are purified from every strange taint, [I wish] abundance of happiness unblameably, in Jesus Christ our God. Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High God the Father, and of Jesus Christ, His only-begotten Son; the Church which is sanctified and enlightened by the will of God, who formed all things that are according to the faith and love of Jesus Christ, our God and Saviour; the Church which presides in the place of the region of the Romans, and which is worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of credit, [820] worthy of being deemed holy, [821] and which presides over love, is named from Christ, and from the Father, and is possessed of the Spirit, which I also salute in the name of Almighty God, and of Jesus Christ His Son: to those who are united, both according to the flesh and spirit, to every one of His commandments, who are filled inseparably with all the grace of God, and are purified from every strange taint, [I wish] abundance of happiness unblameably, in God, even the Father, and our Lord Jesus Christ. __________________________________________________________________ Chapter I.--As a prisoner, I hope to see you. Through prayer [822] to God I have obtained the privilege of seeing your most worthy faces, [823] and have even [824] been granted more than I requested; for I hope as a prisoner in Christ Jesus to salute you, if indeed it be the will of God that I be thought worthy of attaining unto the end. For the beginning has been well ordered, if I may obtain grace to cling to [825] my lot without hindrance unto the end. For I am afraid of your love, [826] lest it should do me an injury. For it is easy for you to accomplish what you please; but it is difficult for me to attain to God, if ye spare me. Through prayer to God I have obtained the privilege of seeing your most worthy faces, [827] even as I earnestly begged might be granted me; for as a prisoner in Christ Jesus I hope to salute you, if indeed it be the will [of God] that I be thought worthy of attaining unto the end. For the beginning has been well ordered, if I may obtain grace to cling to [828] my lot without hindrance unto the end. For I am afraid of your love, [829] lest it should do me an injury. For it is easy for you to accomplish what you please; but it is difficult for me to attain to God, if ye do not spare me, [830] under the pretence of carnal affection. __________________________________________________________________ [822] Some read, "since I have," leaving out the following "for," and finding the apodosis in "I hope to salute you." [823] Literally, "worthy of God." [824] Some read, "which I much desired to do." [825] Literally, "to receive." [826] He probably refers here, and in what follows, to the influence which their earnest prayers in his behalf might have with God. [827] Literally, "worthy of God." [828] Literally, "to receive." [829] He probably refers here, and in what follows, to the influence which their earnest prayers in his behalf might have with God. [830] Some read ge instead of me, and translate as in shorter recension. __________________________________________________________________ Chapter II.--Do not save me from martyrdom. For it is not my desire to act towards you as a man-pleaser, [831] but as pleasing God, even as also ye please Him. For neither shall I ever have such [another] opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to [832] the honour of a better work. For if ye are silent concerning me, I shall become God's; but if you show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be sent for [833] from the east unto the west. It is good to set from the world unto God, that I may rise again to Him. For it is not my desire that ye should please men, but God, even as also ye do please Him. For neither shall I ever hereafter have such an opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to [834] the honour of a better work. For if ye are silent concerning me, I shall become God's; but if ye show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God, while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be sent for [835] from the east unto the west, and to become a martyr [836] in behalf of His own precious [837] sufferings, so as to pass from the world to God, that I may rise again unto Him. __________________________________________________________________ [831] Some translate as in longer recension, but there is in the one case humin, and in the other humas. [832] Literally, "have to be inscribed to." [833] Literally, "to be found and sent for." [834] Literally, "have to be inscribed to." [835] Literally, "to be found and sent for." [836] The text is here in great confusion. [837] Literally, "beautiful." Some read, "it is good," etc. __________________________________________________________________ Chapter III.--Pray rather that I may attain to martyrdom. Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions ye enjoin [on others]. Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will; and that I may not merely be called a Christian, but really be found to be one. For if I be truly found [a Christian], I may also be called one, and be then deemed faithful, when I shall no longer appear to the world. Nothing visible is eternal. [838] "For the things which are seen are temporal, but the things which are not seen are eternal." [839] For our God, Jesus Christ, now that He is with [840] the Father, is all the more revealed [in His glory]. Christianity is not a thing [841] of silence only, but also of [manifest] greatness. Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions ye enjoin [on others]. Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will, so that I may not merely be called a Christian, but really found to be one. For if I be truly found [a Christian], I may also be called one, and be then deemed faithful, when I shall no longer appear to the world. Nothing visible is eternal. "For the things which are seen are temporal, but the things which are not seen are eternal." [842] The Christian is not the result [843] of persuasion, but of power. [844] When he is hated by the world, he is beloved of God. For says [the Scripture], "If ye were of this world, the world would love its own; but now ye are not of the world, but I have chosen you out of it: continue in fellowship with me." [845] __________________________________________________________________ [838] Some read, "good." [839] 2 Cor. iv. 18. This quotation is not found in the old Latin version of the shorter recension. [840] Or, "in." [841] Literally, "work." [842] 2 Cor. iv. 18. This quotation is not found in the old Latin version of the shorter recension. [843] Literally, "work." [844] The meaning is here doubtful. [845] John xv. 19. __________________________________________________________________ Chapter IV.--Allow me to fall a prey to the wild beasts. I write to the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may be no trouble to any one. Then shall I truly be a disciple of Christ, when the world shall not see so much as my body. Entreat Christ for me, that by these instruments [846] I may be found a sacrifice [to God]. I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man: they were free, [847] while I am, even until now, a servant. But when I suffer, I shall be the freed-man of Jesus, and shall rise again emancipated in Him. And now, being a prisoner, I learn not to desire anything worldly or vain. I write to all the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may not be found troublesome to any one. Then shall I be a true disciple of Jesus Christ, when the world shall not see so much as my body. Entreat the Lord for me, that by these instruments [848] I may be found a sacrifice to God. I do not, as Peter and Paul, issue commandments unto you. They were apostles of Jesus Christ, but I am the very least [of believers]: they were free, [849] as the servants of God; while I am, even until now, a servant. But when I suffer, I shall be the freed-man of Jesus Christ, and shall rise again emancipated in Him. And now, being in bonds for Him, I learn not to desire anything worldly or vain. __________________________________________________________________ [846] i.e., by the teeth of the wild beasts. [847] "Free," probably from human infirmity. [848] i.e., by the teeth of the wild beasts. [849] "Free," probably from human infirmity. __________________________________________________________________ Chapter V.--I desire to die. From Syria even unto Rome I fight with beasts, [850] both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits, [851] show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; "yet am I not thereby justified." [852] May I enjoy the wild beasts that are prepared for me; and I pray they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me [in this]: I know what is for my benefit. Now I begin to be a disciple. And let no one, of things visible or invisible, envy [853] me that I should attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let tearings, [854] breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful [855] torments of the devil come upon me: only let me attain to Jesus Christ. From Syria even unto Rome I fight with beasts, [856] both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits, [857] show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; "yet am I not thereby justified." [858] May I enjoy the wild beasts that are prepared for me; and I pray that they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me [in this] I know what is for my benefit. Now I begin to be a disciple, and have [859] no desire after anything visible or invisible, that I may attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let breakings, tearings, and separations of bones; let cutting off of members; let bruising to pieces of the whole body; and let the very torment of the devil come upon me: only let me attain to Jesus Christ. __________________________________________________________________ [850] Comp. 1 Cor. xv. 32, where the word is also used figuratively. [851] Probably the soldiers received gifts from the Christians, to treat Ignatius with kindness. [852] 1 Cor. iv. 4. [853] In the shorter recension there is zelose, and in the longer zelosai; hence the variety of rendering, but the translation is by no means certain. [854] Some deem this and the following word spurious. [855] Literally, "evil." [856] Comp. 1 Cor. xv. 32, where the word is also used figuratively. [857] Probably the soldiers received gifts from the Christians, to treat Ignatius with kindness. [858] 1 Cor. iv. 4. [859] In the shorter recension there is zelose, and in the longer zelosai; hence the variety of rendering, but the translation is by no means certain. __________________________________________________________________ Chapter VI.--By death I shall attain true life. All the pleasures of the world, and all the kingdoms of this earth, [860] shall profit me nothing. It is better for me to die in behalf of [861] Jesus Christ, than to reign over all the ends of the earth. "For what shall a man be profited, if he gain the whole world, but lose his own soul?" [862] Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death; [863] and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened. All the ends of the world, and all the kingdoms of this earth, [864] shall profit me nothing. It is better for me to die for the sake of Jesus Christ, than to reign over all the ends of the earth. "For what is a man profited, if he gain the whole world, but lose his own soul?" I long after the Lord, the Son of the true God and Father, even Jesus Christ. Him I seek, who died for us and rose again. Pardon me, brethren: do not hinder me in attaining to life; for Jesus is the life of believers. Do not wish to keep me in a state of death, [865] for life without Christ is death. While I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of Christ, my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened. __________________________________________________________________ [860] Literally, "this age." [861] Literally, "into." [862] Matt. xvi. 26. Some omit this quotation. [863] Literally, "to die." [864] Literally, "this age." [865] Literally, "to die." __________________________________________________________________ Chapter VII.--Reason of desiring to die. The prince of this world would fain carry me away, and corrupt my disposition towards God. Let none of you, therefore, who are [in Rome] help him; rather be ye on my side, that is, on the side of God. Do not speak of Jesus Christ, and yet set your desires on the world. Let not envy find a dwelling-place among you; nor even should I, when present with you, exhort you to it, be ye persuaded to listen to me, but rather give credit to those things which I now write to you. For though I am alive while I write to you, yet I am eager to die. My love [866] has been crucified, and there is no fire in me desiring to be fed; [867] but there is within me a water that liveth and speaketh, [868] saying to me inwardly, Come to the Father. I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life. The prince of this world would fain carry me away, and corrupt my disposition towards God. Let none of you, therefore, who are [in Rome] help him; rather be ye on my side, that is, on the side of God. Do not speak of Jesus Christ, and yet prefer this world to Him. Let not envy find a dwelling-place among you; nor even should I, when present with you, exhort you to it, be ye persuaded, but rather give credit to those things which I now write to you. For though I am alive while I write to you, yet I am eager to die for the sake of Christ. My love [869] has been crucified, and there is no fire in me that loves anything; but there is living water springing up in me, [870] and which says to me inwardly, Come to the Father. I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink, namely His blood, which is incorruptible love and eternal life. __________________________________________________________________ [866] Some understand by love in this passage, Christ Himself; others regard it as referring to the natural desires of the heart. [867] Literally, "desiring material." [868] The text and meaning are here doubtful. We have followed Hefele, who understands by the water the Holy Spirit, and refers to John vii. 38. [869] Some understand by love in this passage, Christ Himself; others regard it as referring to the natural desires of the heart. [870] Comp. John iv. 14. __________________________________________________________________ Chapter VIII.--Be ye favourable to me. I no longer wish to live after the manner of men, and my desire shall be fulfilled if ye consent. Be ye willing, then, that ye also may have your desires fulfilled. I entreat you in this brief letter; do ye give credit to me. Jesus Christ will reveal these things to you, [so that ye shall know] that I speak truly. He [871] is the mouth altogether free from falsehood, by which the Father has truly spoken. Pray ye for me, that I may attain [the object of my desire]. I have not written to you according to the flesh, but according to the will of God. If I shall suffer, ye have wished [well] to me; but if I am rejected, ye have hated me. I no longer wish to live after the manner of men, and my desire shall be fulfilled if ye consent. "I am crucified with Christ: nevertheless I live; yet no longer I, since Christ liveth in me." [872] I entreat you in this brief letter: do not refuse me; believe me that I love Jesus, who was delivered [to death] for my sake. "What shall I render to the Lord for all His benefits towards me?" [873] Now God, even the Father, and the Lord Jesus Christ, shall reveal these things to you, [so that ye shall know] that I speak truly. And do ye pray along with me, that I may attain my aim in the Holy Spirit. I have not written to you according to the flesh, but according to the will of God. If I shall suffer, ye have loved me; but if I am rejected, ye have hated me. __________________________________________________________________ [871] Some refer this to Ignatius himself. [872] Gal. ii. 20. [873] Ps. cxvi. 12. __________________________________________________________________ Chapter IX.--Pray for the church in Syria. Remember in your prayers the Church in Syria, which now has God for its shepherd, instead of me. Jesus Christ alone will oversee it, and your love [will also regard it]. But as for me, I am ashamed to be counted one of them; for indeed I am not worthy, as being the very last of them, and one born out of due time. [874] But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the Churches that have received me in the name of Jesus Christ, and not as a mere passer-by. For even those Churches which were not [875] near to me in the way, I mean according to the flesh, [876] have gone before me, [877] city by city, [to meet me.] Remember in your prayers the Church which is in Syria, which, instead of me, has now for its shepherd the Lord, who says, "I am the good Shepherd." And He alone will oversee it, as well as your love towards Him. But as for me, I am ashamed to be counted one of them; for I am not worthy, as being the very last of them, and one born out of due time. But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the Churches which have received me in the name of Jesus Christ, and not as a mere passer-by. For even those Churches which were not near to me in the way, have brought me forward, city by city. __________________________________________________________________ [874] Comp. 1 Cor. xv. 8, 9. [875] Some refer this to the jurisdiction of Ignatius. [876] i.e., the outward road he had to travel. [877] Or, "have sent me forward;" comp. Tit. iii. 13. __________________________________________________________________ Chapter X.--Conclusion. Now I write these things to you from Smyrna by the Ephesians, who are deservedly most happy. There is also with me, along with many others, Crocus, one dearly beloved by me. [878] As to those who have gone before me from Syria to Rome for the glory of God, I believe that you are acquainted with them; to whom, [then,] do ye make known that I am at hand. For they are all worthy, both of God and of you; and it is becoming that you should refresh them in all things. I have written these things unto you, on the day before the ninth of the Kalends of September (that [879] is, on the twenty-third day of August). Fare ye well to the end, in the patience of Jesus Christ. Amen. __________________________________________________________________ [878] Literally, "the name desired to me." [879] This clause is evidently an explanatory gloss which has crept into the text. __________________________________________________________________ [819] Or, "most holy." [820] Or as in the shorter recension. [821] Or, "most holy." __________________________________________________________________ The Epistle of Ignatius to the Philadelphians Shorter and Longer Versions __________________________________________________________________ Ignatius, who is also called Theophorus, to the Church of God the Father, and our Lord Jesus Christ, which is at Philadelphia, in Asia, which has obtained mercy, and is established in the harmony of God, and rejoiceth unceasingly [881] in the passion of our Lord, and is filled with all mercy through his resurrection; which I salute in the blood of Jesus Christ, who is our eternal and enduring joy, especially if [men] are in unity with the bishop, the presbyters, and the deacons, who have been appointed according to the mind of Jesus Christ, whom He has established in security, after His own will, and by His Holy Spirit. Ignatius, who is also called Theophorus, to the Church of God the Father, and of the Lord Jesus Christ, which is at Philadelphia, which has obtained mercy through love, and is established in the harmony of God, and rejoiceth unceasingly, [882] in the passion of our Lord Jesus, and is filled with all mercy through His resurrection; which I salute in the blood of Jesus Christ, who is our eternal and enduring joy, especially to those who are in unity with the bishop, and the presbyters, and the deacons, who have been appointed by the will of God the Father, through the Lord Jesus Christ, who, according to His own will, has firmly established His Church upon a rock, by a spiritual building, not made with hands, against which the winds and the floods have beaten, yet have not been able to overthrow it: [883] yea, and may spiritual wickedness never be able to do so, but be thoroughly weakened by the power of Jesus Christ our Lord. __________________________________________________________________ Chapter I.--Praise of the bishop. Which bishop, [884] I know, obtained the ministry which pertains to the common [weal], not of himself, neither by men, [885] nor through vainglory, but by the love of God the Father, and the Lord Jesus Christ; at whose meekness I am struck with admiration, and who by his silence is able to accomplish more than those who vainly talk. For he is in harmony with the commandments [of God], even as the harp is with its strings. Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite [886] meekness of the living God. Having beheld your bishop, I know that he was not selected to undertake the ministry which pertains to the common [weal], either by himself or by men, [887] or out of vainglory, but by the love of Jesus Christ, and of God the Father, who raised Him from the dead; at whose meekness I am struck with admiration, and who by His silence is able to accomplish more than they who talk a great deal. For he is in harmony with the commandments and ordinances of the Lord, even as the strings are with the harp, and is no less blameless than was Zacharias the priest. [888] Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite meekness of the living God. __________________________________________________________________ [884] The bishop previously referred to. [885] Comp. Gal. i. 1. [886] Literally, "all." [887] Comp. Gal. i. 1. [888] Luke i. 6. __________________________________________________________________ Chapter II.--Maintain union with the bishop. Wherefore, as children of light and truth, flee from division and wicked doctrines; but where the shepherd is, there do ye as sheep follow. For there are many wolves that appear worthy of credit, who, by means of a pernicious pleasure, carry captive [889] those that are running towards God; but in your unity they shall have no place. Wherefore, as children of light and truth, avoid the dividing of your unity, and the wicked doctrine of the heretics, from whom "a defiling influence has gone forth into all the earth." [890] But where the shepherd is, there do ye as sheep follow. For there are many wolves in sheep's clothing, [891] who, by means of a pernicious pleasure, carry captive [892] those that are running towards God; but in your unity they shall have no place. __________________________________________________________________ [889] Comp. 2 Tim. iii. 6. [890] Jer. xxiii. 15. [891] Comp. Matt. vii. 15. [892] Comp. 2 Tim. iii. 6. __________________________________________________________________ Chapter III.--Avoid schismatics. Keep yourselves from those evil plants which Jesus Christ does not tend, because they are not the planting of the Father. Not that I have found any division among you, but exceeding purity. For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of repentance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ. Do not err, my brethren. If any man follows him that makes a schism in the Church, he shall not inherit the kingdom of God. If any one walks according to a strange [893] opinion, he agrees not with the passion [of Christ.]. Keep yourselves, then, from those evil plants which Jesus Christ does not tend, but that wild beast, the destroyer of men, because they are not the planting of the Father, but the seed of the wicked one. Not that I have found any division among you do I write these things; but I arm you beforehand, as the children of God. For as many as are of Christ are also with the bishop; but as many as fall away from him, and embrace communion with the accursed, these shall be cut off along with them. For they are not Christ's husbandry, but the seed of the enemy, from whom may you ever be delivered by the prayers of the shepherd, that most faithful and gentle shepherd who presides over you. I therefore exhort you in the Lord to receive with all tenderness those that repent and return to the unity of the Church, that through your kindness and forbearance they may recover [894] themselves out of the snare of the devil, and becoming worthy of Jesus Christ, may obtain eternal salvation in the kingdom of Christ. Brethren, be not deceived. If any man follows him that separates from the truth, he shall not inherit the kingdom of God; and if any man does not stand aloof from the preacher of falsehood, he shall be condemned to hell. For it is obligatory neither to separate from the godly, nor to associate with the ungodly. If any one walks according to a strange [895] opinion, he is not of Christ, nor a partaker of His passion; but is a fox, [896] a destroyer of the vineyard of Christ. Have no fellowship [897] with such a man, lest ye perish along with him, even should he be thy father, thy son, thy brother, or a member of thy family. For says [the Scripture], "Thine eye shall not spare him." [898] You ought therefore to "hate those that hate God, and to waste away [with grief] on account of His enemies." [899] I do not mean that you should beat them or persecute them, as do the Gentiles "that know not the Lord and God;" [900] but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to repentance, if it may be they will hear, if it may be they will submit themselves. For our God is a lover of mankind, and "will have all men to be saved, and to come to the knowledge of the truth." [901] Wherefore "He makes His sun to rise upon the evil and on the good, and sendeth rain on the just and on the unjust;" [902] of whose kindness the Lord, wishing us also to be imitators, says, "Be ye perfect, even as also your Father that is in heaven is perfect." [903] __________________________________________________________________ [893] i.e., heretical. [894] 2 Tim. ii. 26. [895] i.e., heretical. [896] Comp. Cant. ii. 15. [897] Comp. 1 Cor. v. 11. [898] Deut. xiii. 6, 18. [899] Ps. cxix. 21. [900] 1 Thess. iv. 5. [901] 1 Tim. ii. 4. [902] Matt. v. 45. [903] Matt. v. 48. __________________________________________________________________ Chapter IV.--Have but one Eucharist, etc. Take ye heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth [904] ] the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons, my fellow-servants: that so, whatsoever ye do, ye may do it according to [the will of] God. I have confidence of you in the Lord, that ye will be of no other mind. Wherefore I write boldly to your love, which is worthy of God, and exhort you to have but one faith, and one [kind of] preaching, and one Eucharist. For there is one flesh of the Lord Jesus Christ; and His blood which was shed for us is one; one loaf also is broken to all [the communicants], and one cup is distributed among them all: there is but one altar for the whole Church, and one bishop, with the presbytery and deacons, my fellow-servants. Since, also, there is but one unbegotten Being, God, even the Father; and one only-begotten Son, God, the Word and man; and one Comforter, the Spirit of truth; and also one preaching, and one faith, and one baptism; [905] and one Church which the holy apostles established from one end of the earth to the other by the blood of Christ, and by their own sweat and toil; it behoves you also, therefore, as "a peculiar people, and a holy nation," [906] to perform all things with harmony in Christ. Wives, be ye subject to your husbands in the fear of God; [907] and ye virgins, to Christ in purity, not counting marriage an abomination, but desiring that which is better, not for the reproach of wedlock, but for the sake of meditating on the law. Children, obey your parents, and have an affection for them, as workers together with God for your birth [into the world]. Servants, be subject to your masters in God, that ye may be the freed-men of Christ. [908] Husbands, love your wives, as fellow-servants of God, as your own body, as the partners of your life, and your co-adjutors in the procreation of children. Virgins, have Christ alone before your eyes, and His Father in your prayers, being enlightened by the Spirit. May I have pleasure in your purity, as that of Elijah, or as of Joshua the son of Nun, as of Melchizedek, or as of Elisha, as of Jeremiah, or as of John the Baptist, as of the beloved disciple, as of Timothy, as of Titus, as of Evodius, as of Clement, who departed this life in [perfect] chastity, [909] Not, however, that I blame the other blessed [saints] because they entered into the married state, of which I have just spoken. [910] For I pray that, being found worthy of God, I may be found at their feet in the kingdom, as at the feet of Abraham, and Isaac, and Jacob; as of Joseph, and Isaiah, and the rest of the prophets; as of Peter, and Paul, and the rest of the apostles, that were married men. For they entered into these marriages not for the sake of appetite, but out of regard for the propagation of mankind. Fathers, "bring up your children in the nurture and admonition of the Lord;" [911] and teach them the holy Scriptures, and also trades, that they may not indulge in idleness. Now [the Scripture] says, "A righteous father educates [his children] well; his heart shall rejoice in a wise son." [912] Masters, be gentle towards your servants, as holy Job has taught you; [913] for there is one nature, and one family of mankind. For "in Christ there is neither bond nor free." [914] Let governors be obedient to Cæsar; soldiers to those that command them; deacons to the presbyters, as to high-priests; the presbyters, and deacons, and the rest of the clergy, together with all the people, and the soldiers, and the governors, and Cæsar [himself], to the bishop; the bishop to Christ, even as Christ to the Father. And thus unity is preserved throughout. Let not the widows be wanderers about, nor fond of dainties, nor gadders from house to house; but let them be like Judith, noted for her seriousness; and like Anna, eminent for her sobriety. I do not ordain these things as an apostle: for "who am I, or what is my father's house," [915] that I should pretend to be equal in honour to them? But as your "fellow-soldier," [916] I hold the position of one who [simply] admonishes you. __________________________________________________________________ [904] Literally, "into." [905] Eph. iv. 5. [906] Tit. ii. 14; 1 Pet. ii. 9 [907] Eph. v. 22. [908] 1 Cor. vii. 22. [909] There was a prevalent opinion among the ancient Christian writers, that all these holy men lived a life of [chaste] celibacy. [910] Or, "it is not because, etc., that I have mentioned these." [911] Eph. vi. 4. [912] Prov. xxiii. 24. [913] Job xxxi. 13, 15. [914] Gal. iii. 28. [915] 1 Sam. xviii. 18; 2 Sam. vii. 18. [916] Phil. ii. 25. __________________________________________________________________ Chapter V.--Pray for me. My brethren, I am greatly enlarged in loving you; and rejoicing exceedingly [over you], I seek to secure your safety. Yet it is not I, but Jesus Christ, for whose sake being bound I fear the more, inasmuch as I am not yet perfect. But your prayer to God shall make me perfect, that I may attain to that portion which through mercy has been allotted me, while I flee to the Gospel as to the flesh of Jesus, and to the apostles as to the presbytery of the Church. And let us also love the prophets, because they too have proclaimed the Gospel, [917] and placed their hope in Him, [918] and waited for Him; in whom also believing, they were saved, through union to Jesus Christ, being holy men, worthy of love and admiration, having had witness borne to them by Jesus Christ, and being reckoned along with [us] in the Gospel of the common hope. My brethren, I am greatly enlarged in loving you; and rejoicing exceedingly [over you], I seek to secure your safety. Yet it is not I, but the Lord Jesus through me; for whose sake being bound, I fear the more, for I am not yet perfect. But your prayer to God shall make me perfect, that I may attain that to which I have been called, while I flee to the Gospel as to the flesh of Jesus Christ, and to the apostles as the presbytery of the Church. I do also love the prophets as those who announced Christ, and as being partakers of the same Spirit with the apostles. For as the false prophets and the false apostles drew [to themselves] one and the same wicked, deceitful, and seducing [919] spirit; so also did the prophets and the apostles receive from God, through Jesus Christ, one and the same Holy Spirit, who is good, and sovereign, [920] and true, and the Author of [saving] knowledge. [921] For there is one God of the Old and New Testament, "one Mediator between God and men," for the creation of both intelligent and sensitive beings, and in order to exercise a beneficial and suitable providence [over them]. There is also one Comforter, who displayed [922] His power in Moses, and the prophets, and apostles. All the saints, therefore, were saved by Christ, hoping in Him, and waiting for Him; and they obtained through Him salvation, being holy ones, worthy of love and admiration, having testimony borne to them by Jesus Christ, in the Gospel of our common hope. __________________________________________________________________ [917] Literally, "have proclaimed in reference to the Gospel." [918] In Christ. [919] Literally, "people-deceiving." [920] Comp. Ps. li. 12 (LXX.). [921] Literally, "teaching." [922] Or, "wrought." __________________________________________________________________ Chapter VI.--Do not accept Judaism. But if any one preach the Jewish law [923] unto you, listen not to him. For it is better to hearken to Christian doctrine from a man who has been circumcised, than to Judaism from one uncircumcised. But if either of such persons do not speak concerning Jesus Christ, they are in my judgment but as monuments and sepulchres of the dead, upon which are written only the names of men. Flee therefore the wicked devices and snares of the prince of this world, lest at any time being conquered [924] by his artifices, [925] ye grow weak in your love. But be ye all joined together [926] with an undivided heart. And I thank my God that I have a good conscience in respect to you, and that no one has it in his power to boast, either privately or publicly, that I have burdened [927] any one either in much or in little. And I wish for all among whom I have spoken, that they may not possess that for a testimony against them. If any one preaches the one God of the law and the prophets, but denies Christ to be the Son of God, he is a liar, even as also is his father the devil, [928] and is a Jew falsely so called, being possessed of [929] mere carnal circumcision. If any one confesses Christ Jesus the Lord, but denies the God of the law and of the prophets, saying that the Father of Christ is not the Maker of heaven and earth, he has not continued in the truth any more than his father the devil, [930] and is a disciple of Simon Magus, not of the Holy Spirit. If any one says there is one God, and also confesses Christ Jesus, but thinks the Lord to be a mere man, and not the only-begotten [931] God, and Wisdom, and the Word of God, and deems Him to consist merely of a soul and body, such an one is a serpent, that preaches deceit and error for the destruction of men. And such a man is poor in understanding, even as by name he is an Ebionite. [932] If any one confesses the truths mentioned, [933] but calls lawful wedlock, and the procreation of children, destruction and pollution, or deems certain kinds of food abominable, such an one has the apostate dragon dwelling within him. If any one confesses the Father, and the Son, and the Holy Ghost, and praises the creation, but calls the incarnation merely an appearance, and is ashamed of the passion, such an one has denied the faith, not less than the Jews who killed Christ. If any one confesses these things, and that God the Word did dwell in a human body, being within it as the Word, even as the soul also is in the body, because it was God that inhabited it, and not a human soul, but affirms that unlawful unions are a good thing, and places the highest happiness [934] in pleasure, as does the man who is falsely called a Nicolaitan, this person can neither be a lover of God, nor a lover of Christ, but is a corrupter of his own flesh, and therefore void of the Holy Spirit, and a stranger to Christ. All such persons are but monuments and sepulchres of the dead, upon which are written only the names of dead men. Flee, therefore, the wicked devices and snares of the spirit which now worketh in the children of this world, [935] lest at any time being overcome, [936] ye grow weak in your love. But be ye all joined together [937] with an undivided heart and a willing mind, "being of one accord and of one judgment," [938] being always of the same opinion about the same things, both when you are at ease and in danger, both in sorrow and in joy. I thank God, through Jesus Christ, that I have a good conscience in respect to you, and that no one has it in his power to boast, either privately or publicly, that I have burdened any one either in much or in little. And I wish for all among whom I have spoken, that they may not possess that for a testimony against them. __________________________________________________________________ [923] Literally, "Judaism." [924] Literally, "oppressed." [925] Or, "will." [926] Some render, "come together into the same place." [927] Apparently by attempting to impose the yoke of Judaism. [928] Comp. John viii 44. [929] Literally, "beneath." [930] Comp. John viii 44. [931] Comp. the reading sanctioned by the ancient authorities, John i. 18. [932] From a Hebrew word meaning "poor." [933] Or, "these things." [934] Literally, "the end of happiness." [935] Comp. Eph. ii. 2. [936] Literally, "oppressed." [937] Some render, "come together into the same place." [938] Phil. ii. 2. __________________________________________________________________ Chapter VII.--I have exhorted you to unity. For though some would have deceived me according to the flesh, yet the Spirit, as being from God, is not deceived. For it knows both whence it comes and whither it goes, [939] and detects the secrets [of the heart]. For, when I was among you, I cried, I spoke with a loud voice: Give heed to the bishop, and to the presbytery and deacons. Now, some suspected me of having spoken thus, as knowing beforehand the division caused by some among you. [940] But He is my witness, for whose sake I am in bonds, that I got no intelligence from any man. [941] But the Spirit proclaimed these words: Do nothing without the bishop; keep your bodies [942] as the temples of God; [943] love unity; avoid divisions; be the followers of Jesus Christ, even as He is of His Father. For though some would have deceived me according to the flesh, yet my spirit is not deceived; for I have received it from God. For it knows both whence it comes and whither it goes, and detects the secrets [of the heart]. For when I was among you, I cried, I spoke with a loud voice--the word is not mine, but God's--Give heed to the bishop, and to the presbytery and deacons. But if ye suspect that I spake thus, as having learned beforehand the division caused by some among you, He is my witness, for whose sake I am in bonds, that I learned nothing of it from the mouth of any man. But the Spirit made an announcement to me, saying as follows: Do nothing without the bishop; keep your bodies [944] as the temples of God; love unity; avoid divisions; be ye followers of Paul, and of the rest of the apostles, even as they also were of Christ. __________________________________________________________________ [939] John iii. 8. [940] Some translate, "as foreseeing the division to arise among you." [941] Literally, "did not know from human flesh." [942] Literally, "your flesh." [943] Comp. 1 Cor. iii. 16, 1 Cor. vi. 19. [944] Literally, "your flesh." __________________________________________________________________ Chapter VIII.--The same continued. I therefore did what belonged to me, as a man devoted to [945] unity. For where there is division and wrath, God doth not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion with the bishop. [946] I trust [as to you] in the grace of Jesus Christ, who shall free you from every bond. And I exhort you to do nothing out of strife, but according to the doctrine of Christ. When I heard some saying, If I do not find it in the ancient [947] Scriptures, I will not believe the Gospel; on my saying to them, It is written, they answered me, That remains to be proved. But to me Jesus Christ is in the place of all that is ancient: His cross, and death, and resurrection, and the faith [948] which is by Him, are undefiled monuments of antiquity; by which I desire, through your prayers, to be justified. I therefore did what belonged to me, as a man devoted to unity; adding this also, that where there is diversity of judgment, and wrath, and hatred, God does not dwell. To all them that repent, God grants forgiveness, if they with one consent return to the unity of Christ, and communion with the bishop. [949] I trust to the grace of Jesus Christ, that He will free you from every bond of wickedness. [950] I therefore exhort you that ye do nothing out of strife, [951] but according to the doctrine of Christ. For I have heard some saying, If I do not find the Gospel in the archives, I will not believe it. To such persons I say that my archives are Jesus Christ, to disobey whom is manifest destruction. My authentic archives are His cross, and death, and resurrection, and the faith which bears on these things, by which I desire, through your prayers, to be justified. He who disbelieves the Gospel disbelieves everything along with it. For the archives ought not to be preferred to the Spirit. [952] "It is hard to kick against the pricks;" [953] it is hard to disbelieve Christ; it is hard to reject the preaching of the apostles. __________________________________________________________________ [945] Literally, "prepared for." [946] Literally, "to the assembly of the bishop." [947] The meaning here is very doubtful. Some read en tois archaiois, as translated above; others prefer en tois archeiois, as in the longer recension. [948] i.e., the system of Christian doctrine. [949] Literally, "to the assembly of the bishop." [950] Comp. Isa. lviii. 6. [951] Phil. ii. 3. [952] Or, "the archives of the Spirit are not exposed to all." [953] Acts xxvi. 14. __________________________________________________________________ Chapter IX.--The Old Testament is good: the New Testament is better. The priests [954] indeed are good, but the High Priest is better; to whom the holy of holies has been committed, and who alone has been trusted with the secrets of God. He is the door of the Father, by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the apostles, and the Church. All these have for their object the attaining to the unity of God. But the Gospel possesses something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him, [955] but the Gospel is the perfection of immortality. [956] All these things are good together, if ye believe in love. The priests [957] indeed, and the ministers of the word, are good; but the High Priest is better, to whom the holy of holies has been committed, and who alone has been entrusted with the secrets of God. The ministering powers of God are good. The Comforter is holy, and the Word is holy, the Son of the Father, by whom He made all things, and exercises a providence over them all. This is the Way [958] which leads to the Father, the Rock, [959] the Defence, [960] the Key, the Shepherd, [961] the Sacrifice, the Door [962] of knowledge, through which have entered Abraham, and Isaac, and Jacob, Moses and all the company of the prophets, and these pillars of the world, the apostles, and the spouse of Christ, on whose account He poured out His own blood, as her marriage portion, that He might redeem her. All these things tend towards the unity of the one and only true God. But the Gospel possesses something transcendent [above the former dispensation], viz. the appearing of our Saviour Jesus Christ, His passion, and the resurrection itself. For those things which the prophets announced, saying, "Until He come for whom it is reserved, and He shall be the expectation of the Gentiles," [963] have been fulfilled in the Gospel, [our Lord saying,] "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." [964] All then are good together, the law, the prophets, the apostles, the whole company [of others] that have believed through them: only if we love one another. __________________________________________________________________ [954] i.e., the Jewish priests. [955] Literally, "proclaimed as to him." [956] The meaning is doubtful. Comp. 2 Tim. i. 10. [957] i.e., the Jewish priests. [958] John xiv. 6. [959] 1 Cor. x. 4. [960] Literally, "the hedge." [961] John x. 11. [962] John x. 9. [963] Gen. xlix. 10. [964] Matt. xxviii. 19. __________________________________________________________________ Chapter X.--Congratulate the inhabitants of Antioch on the close of the persecution. Since, according to your prayers, and the compassion which ye feel in Christ Jesus, it is reported to me that the Church which is at Antioch in Syria possesses peace, it will become you, as a Church of God, to elect a deacon to act as the ambassador of God [for you] to [the brethren there], that he may rejoice along with them when they are met together, and glorify the name [of God]. Blessed is he in Jesus Christ, who shall be deemed worthy of such a ministry; and ye too shall be glorified. And if ye are willing, it is not beyond your power to do this, for the sake [965] of God; as also the nearest Churches have sent, in some cases bishops, and in others presbyters and deacons. Since, according to your prayers, and the compassion which ye feel in Christ Jesus, it is reported to me that the Church which is at Antioch in Syria possesses peace, it will become you, as a Church of God, to elect a bishop to act as the ambassador of God [for you] to [the brethren] there, that it may be granted them to meet together, and to glorify the name of God. Blessed is he in Christ Jesus, who shall be deemed worthy of such a ministry; and if ye be zealous [in this matter], ye shall receive glory in Christ. And if ye are willing, it is not altogether beyond your power to do this, for the sake of [966] God; as also the nearest Churches have sent, in some cases bishops, and in others presbyters and deacons. __________________________________________________________________ [965] Literally, "for the name of." [966] Literally, "for the name of." __________________________________________________________________ Chapter XI.--Thanks and salutation. Now, as to Philo the deacon, of Cilicia, a man of reputation, who still ministers to me in the word of God, along with Rheus Agathopus, an elect man, who has followed me from Syria, not regarding [967] his life,--these bear witness in your behalf; and I myself give thanks to God for you, that ye have received them, even as the Lord you. But may those that dishonoured them be forgiven through the grace of Jesus Christ! The love of the brethren at Troas salutes you; whence also I write to you by Burrhus, who was sent along with me by the Ephesians and Smyrnæans, to show their respect. [968] May the Lord Jesus Christ honour them, in whom they hope, in flesh, and soul, and faith, and love, and concord! Fare ye well in Christ Jesus, our common hope. Now, as to Philo the deacon, a man of Cilicia, of high reputation, who still ministers to me in the word of God, along with Gaius and Agathopus, an elect man, who has followed me from Syria, not regarding [969] his life,--these also bear testimony in your behalf. And I myself give thanks to God for you, because ye have received them: and the Lord will also receive you. But may those that dishonoured them be forgiven through the grace of Jesus Christ, "who wisheth not the death of the sinner, but his repentance." [970] The love of the brethren at Troas salutes you; whence also I write to you by Burrhus, [971] who was sent along with me by the Ephesians and Smyrnæans, to show their respect: [972] whom the Lord Jesus Christ will requite, in whom they hope, in flesh, and soul, and spirit, and faith, and love, and concord. Fare ye well in the Lord Jesus Christ, our common hope, in the Holy Ghost. __________________________________________________________________ [967] Literally, "bidding farewell to." [968] Or, "for the sake of honour." [969] Literally, "bidding farewell to." [970] Comp. Ezek. xviii. 23, 32, Ezek. xxxiii. 11; 2 Pet. iii. 9. [971] The ms. has "Burgus." [972] Or, "for the sake of honour." __________________________________________________________________ [881] Or, "inseparably." [882] Or, "inseparably." [883] Comp. Matt. vii. 25. __________________________________________________________________ The Epistle of Ignatius to the Smyrnæans Shorter and Longer Versions. __________________________________________________________________ Ignatius, who is also called Theophorus, to the Church of God the Father, and of the beloved Jesus Christ, which has through mercy obtained every kind of gift, which is filled with faith and love, and is deficient in no gift, most worthy of God, and adorned with holiness: [973] the Church which is at Smyrna, in Asia, wishes abundance of happiness, through the immaculate Spirit and word of God. Ignatius, who is also called Theophorus, to the Church of God the most high Father, and His beloved Son Jesus Christ, which has through mercy obtained every kind of gift, which is filled with faith and love, and is deficient in no gift, most worthy of God, and adorned with holiness: [974] the Church which is at Smyrna, in Asia, wishes abundance of happiness, through the immaculate Spirit and word of God. __________________________________________________________________ Chapter I.--Thanks to God for your faith. I Glorify God, even Jesus Christ, who has given you such wisdom. For I have observed that ye are perfected in an immoveable faith, as if ye were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the blood of Christ, being fully persuaded with respect to our Lord, that He was truly of the seed of David according to the flesh, [975] and the Son of God according to the will and power [976] of God; that He was truly born of a virgin, was baptized by John, in order that all righteousness might be fulfilled [977] by Him; and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to the cross] for us in His flesh. Of this fruit [978] we are by His divinely-blessed passion, that He might set up a standard [979] for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church. I Glorify the God and Father of our Lord Jesus Christ, who by Him has given you such wisdom. For I have observed that ye are perfected in an immoveable faith, as if ye were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the blood of Christ, being fully persuaded, in very truth, with respect to our Lord Jesus Christ, that He was the Son of God, "the first-born of every creature," [980] God the Word, the only-begotten Son, and was of the seed of David according to the flesh, [981] by the Virgin Mary; was baptized by John, that all righteousness might be fulfilled [982] by Him; that He lived a life of holiness without sin, and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to the cross] for us in His flesh. From whom we also derive our being, [983] from His divinely-blessed passion, that He might set up a standard for the ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church. __________________________________________________________________ [975] Rom. i. 3. [976] Theodoret, in quoting this passage, reads, "the Godhead and power." [977] Matt. iii. 15. [978] i.e., the cross, "fruit" being put for Christ on the tree. [979] Isa. v. 26, Isa. xlix. 22. [980] Col. i. 15. [981] Rom. i. 3. [982] Matt. iii. 15. [983] Literally, "we are." __________________________________________________________________ Chapter II.--Christ's true passion. Now, He suffered all these things for our sakes, that we might be saved. And He suffered truly, even as also He truly raised up Himself, not, as certain unbelievers maintain, that He only seemed to suffer, as they themselves only seem to be [Christians]. And as they believe, so shall it happen unto them, when they shall be divested of their bodies, and be mere evil spirits. [984] Now, He suffered all these things for us; and He suffered them really, and not in appearance only, even as also He truly rose again. But not, as some of the unbelievers, who are ashamed of the formation of man, and the cross, and death itself, affirm, that in appearance only, and not in truth, He took a body of the Virgin, and suffered only in appearance, forgetting, as they do, Him who said, "The Word was made flesh;" [985] and again, "Destroy this temple, and in three days I will raise it up;" [986] and once more, "If I be lifted up from the earth, I will draw all men unto Me." [987] The Word therefore did dwell in flesh, for "Wisdom built herself an house." [988] The Word raised up again His own temple on the third day, when it had been destroyed by the Jews fighting against Christ. The Word, when His flesh was lifted up, after the manner of the brazen serpent in the wilderness, drew all men to Himself for their eternal salvation. [989] __________________________________________________________________ [984] Or, "seeing that they are phantasmal and diabolical," as some render, but the above is preferable. [985] John i. 14. [986] John ii. 19. [987] John xii. 32. [988] Prov. ix. 1. [989] Num. xxi. 9; John iii. 14. __________________________________________________________________ Chapter III.--Christ was possessed of a body after His resurrection. For I know that after His resurrection also He was still possessed of flesh, [990] and I believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, "Lay hold, handle Me, and see that I am not an incorporeal spirit." [991] And immediately they touched Him, and believed, being convinced both by His flesh and spirit. For this cause also they despised death, and were found its conquerors. [992] And after his resurrection He did eat and drink with them, as being possessed of flesh, although spiritually He was united to the Father. And I know that He was possessed of a body not only in His being born and crucified, but I also know that He was so after His resurrection, and believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, "Lay hold, handle Me, and see that I am not an incorporeal spirit." [993] "For a spirit hath not flesh and bones, as ye see Me have." [994] And He says to Thomas, "Reach hither thy finger into the print of the nails, and reach hither thy hand, and thrust it into My side;" [995] and immediately they believed that He was Christ. Wherefore Thomas also says to Him, "My Lord, and my God." [996] And on this account also did they despise death, for it were too little to say, indignities and stripes. Nor was this all; but also after He had shown Himself to them, that He had risen indeed, and not in appearance only, He both ate and drank with them during forty entire days. And thus was He, with the flesh, received up in their sight unto Him that sent Him, being with that same flesh to come again, accompanied by glory and power. For, say the [holy] oracles, "This same Jesus, who is taken up from you into heaven, shall so come, in like manner as ye have seen Him go unto heaven." [997] But if they say that He will come at the end of the world without a body, how shall those "see Him that pierced Him," [998] and when they recognise Him, "mourn for themselves?" [999] For incorporeal beings have neither form nor figure, nor the aspect [1000] of an animal possessed of shape, because their nature is in itself simple. __________________________________________________________________ [990] Literally, "in the flesh." [991] Literally, "demon." According to Jerome, this quotation is from the Gospel of the Nazarenes. Comp. Luke xxiv. 39. [992] Literally, "above death." [993] Literally, "demon." According to Jerome, this quotation is from the Gospel of the Nazarenes. Comp. Luke xxiv. 39. [994] Luke xxiv. 39. [995] John xx. 27. [996] John xx. 28. [997] Acts i. 11. [998] Rev. i. 7. [999] Zech. xii. 10. [1000] Or, "mark." __________________________________________________________________ Chapter IV.--Beware of these heretics. I give you these instructions, beloved, assured that ye also hold the same opinions [as I do]. But I guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this. But if these things were done by our Lord only in appearance, then am I also only in appearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so in the name of Jesus Christ. I undergo all these things that I may suffer together with Him, [1001] He who became a perfect man inwardly strengthening me. [1002] I give you these instructions, beloved, assured that ye also hold the same opinions [as I do]. But I guard you beforehand from these beasts in the shape of men, from whom you must not only turn away, but even flee from them. Only you must pray for them, if by any means they may be brought to repentance. For if the Lord were in the body in appearance only, and were crucified in appearance only, then am I also bound in appearance only. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] I endure all things for Christ, not in appearance only, but in reality, that I may suffer together with Him, while He Himself inwardly strengthens me; for of myself I have no such ability. __________________________________________________________________ [1001] Comp. Rom. viii. 17. [1002] Comp. Phil. iv. 13. __________________________________________________________________ Chapter V.--Their dangerous errors. Some ignorantly [1003] deny Him, or rather have been denied by Him, being the advocates of death rather than of the truth. These persons neither have the prophets persuaded, nor the law of Moses, nor the Gospel even to this day, nor the sufferings we have individually endured. For they think also the same thing regarding us. [1004] For what does any one profit me, if he commends me, but blasphemes my Lord, not confessing that He was [truly] possessed of a body? [1005] But he who does not acknowledge this, has in fact altogether denied Him, being enveloped in death. [1006] I have not, however, thought good to write the names of such persons, inasmuch as they are unbelievers. Yea, far be it from me to make any mention of them, until they repent and return to [a true belief in] Christ's passion, which is our resurrection. Some have ignorantly denied Him, and advocate falsehood rather than the truth. These persons neither have the prophecies persuaded, nor the law of Moses, nor the Gospel even to this day, nor the sufferings we have individually endured. For they think also the same thing regarding us. For what does it profit, if any one commends me, but blasphemes my Lord, not owning Him to be God incarnate? [1007] He that does not confess this, has in fact altogether denied Him, being enveloped in death. I have not, however, thought good to write the names of such persons, inasmuch as they are unbelievers; and far be it from me to make any mention of them, until they repent. __________________________________________________________________ [1003] Or, "foolishly." [1004] i.e., As they imagine Christ to have suffered only in appearance, so they believe that we suffer in vain. [1005] Literally, "a flesh-bearer." [1006] Literally, "a death-bearer." [1007] Literally, "a flesh-bearer." __________________________________________________________________ Chapter VI--Unbelievers in the blood of Christ shall be condemned. Let no man deceive himself. Both the things which are in heaven, and the glorious angels, [1008] and rulers, both visible and invisible, if they believe not in the blood of Christ, shall, in consequence, incur condemnation. [1009] "He that is able to receive it, let him receive it." [1010] Let not [high] place puff any one up: for that which is worth all is [1011] faith and love, to which nothing is to be preferred. But consider those who are of a different opinion with respect to the grace of Christ which has come unto us, how opposed they are to the will of God. They have no regard for love; no care for the widow, or the orphan, or the oppressed; of the bond, or of the free; of the hungry, or of the thirsty. Let no man deceive himself. Unless he believes that Christ Jesus has lived in the flesh, and shall confess His cross and passion, and the blood which He shed for the salvation of the world, he shall not obtain eternal life, whether he be a king, or a priest, or a ruler, or a private person, a master or a servant, a man or a woman. "He that is able to receive it, let him receive it." [1012] Let no man's place, or dignity, or riches, puff him up; and let no man's low condition or poverty abase him. For the chief points are faith towards God, hope towards Christ, the enjoyment of those good things for which we look, and love towards God and our neighbour. For, "Thou shall love the Lord thy God with all thy heart, and thy neighbour as thyself." [1013] And the Lord says, "This is life eternal, to know the only true God, and Jesus Christ whom He has sent." [1014] And again, "A new commandment give I unto you, that ye love one another. On these two commandments hang all the law and the prophets." [1015] Do ye, therefore, notice those who preach other doctrines, how they affirm that the Father of Christ cannot be known, and how they exhibit enmity and deceit in their dealings with one another. They have no regard for love; they despise the good things we expect hereafter; they regard present things as if they were durable; they ridicule him that is in affliction; they laugh at him that is in bonds. __________________________________________________________________ [1008] Literally, "the glory of the angels." [1009] Literally, "judgment is to them." [1010] Matt. xix. 12. [1011] Literally, "the whole is." [1012] Matt. xix. 12. [1013] Deut. vi. 5. [1014] John xvii. 31. [1015] John xiii. 34; Matt. xxii. 40. __________________________________________________________________ Chapter VII.--Let us stand aloof from such heretics. They abstain from the Eucharist and from prayer, [1016] because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. Those, therefore, who speak against this gift of God, incur death [1017] in the midst of their disputes. But it were better for them to treat it with respect, [1018] that they also might rise again. It is fitting, therefore, that ye should keep aloof from such persons, and not to speak of [1019] them either in private or in public, but to give heed to the prophets, and above all, to the Gospel, in which the passion [of Christ] has been revealed to us, and the resurrection has been fully proved. [1020] But avoid all divisions, as the beginning of evils. They are ashamed of the cross; they mock at the passion; they make a jest of the resurrection. They are the offspring of that spirit who is the author of all evil, who led Adam, [1021] by means of his wife, to transgress the commandment, who slew Abel by the hands of Cain, who fought against Job, who was the accuser of Joshua [1022] the son of Josedech, who sought to "sift the faith" [1023] of the apostles, who stirred up the multitude of the Jews against the Lord, who also now "worketh in the children of disobedience; [1024] from whom the Lord Jesus Christ will deliver us, who prayed that the faith of the apostles might not fail, [1025] not because He was not able of Himself to preserve it, but because He rejoiced in the pre-eminence of the Father. It is fitting, therefore, that ye should keep aloof from such persons, and neither in private nor in public to talk with [1026] them; but to give heed to the law, and the prophets, and to those who have preached to you the word of salvation. But flee from all abominable heresies, and those that cause schisms, as the beginning of evils. __________________________________________________________________ [1016] Theodoret, in quoting this passage, reads prosphoras, "offering." [1017] Literally, "die disputing." [1018] Literally, "to love." Some think there is a reference to the agapæ, or love-feasts. [1019] The reading is peri in the one case, and meta in the other, though the latter meaning seems preferable. Most of the mss. of the longer recension read peri, as in the shorter. [1020] Literally, "perfected." [1021] Literally, "drove Adam out of." [1022] Zech. iii. 1. [1023] Luke xxii. 31. [1024] Eph. ii. 2. [1025] Luke xxii. 32. [1026] The reading is peri in the one case, and meta in the other, though the latter meaning seems preferable. Most of the mss. of the longer recension read peri, as in the shorter. __________________________________________________________________ Chapter VIII.--Let nothing be done without the bishop. See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons, as being the institution [1027] of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper [1028] Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid. [1029] See that ye all follow the bishop, even as Christ Jesus does the Father, and the presbytery as ye would the apostles. Do ye also reverence the deacons, as those that carry out [through their office] the appointment of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper [1030] Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as where Christ is, there does all the heavenly host stand by, waiting upon Him as the Chief Captain of the Lord's might, and the Governor of every intelligent nature. It is not lawful without the bishop either to baptize, or to offer, or to present sacrifice, or to celebrate a love-feast. [1031] But that which seems good to him, is also well-pleasing to God, that everything ye do may be secure and valid. __________________________________________________________________ [1027] Or, "command." [1028] Or, "firm." [1029] Or, "firm." [1030] Or, "firm." [1031] Some refer the words to the Lord's Supper. __________________________________________________________________ Chapter IX.--Honour the bishop. Moreover, [1032] it is in accordance with reason that we should return to soberness [of conduct], and, while yet we have opportunity, exercise repentance towards God. It is well to reverence [1033] both God and the bishop. He who honours the bishop has been honoured by God; he who does anything without the knowledge of the bishop, does [in reality] serve the devil. Let all things, then, abound to you through grace, for ye are worthy. Ye have refreshed me in all things, and Jesus Christ [shall refresh] you. Ye have loved me when absent as well as when present. May God recompense you, for whose sake, while ye endure all things, ye shall attain unto Him. Moreover, it is in accordance with reason that we should return to soberness [of conduct], and, while yet we have opportunity, exercise repentance towards God. For "in Hades there is no one who can confess his sins." [1034] For "behold the man, and his work is before him." [1035] And [the Scripture saith], "My son, honour thou God and the king." [1036] And say I, Honour thou God indeed, as the Author and Lord of all things, but the bishop as the high-priest, who bears the image of God--of God, inasmuch as he is a ruler, and of Christ, in his capacity of a priest. After Him, we must also honour the king. For there is no one superior to God, or even like to Him, among all the beings that exist. Nor is there any one in the Church greater than the bishop, who ministers as a priest to God for the salvation of the whole world. Nor, again, is there any one among rulers to be compared with the king, who secures peace and good order to those over whom he rules. He who honours the bishop shall be honoured by God, even as he that dishonours him shall be punished by God. For if he that rises up against kings is justly held worthy of punishment, inasmuch as he dissolves public order, of how much sorer punishment, suppose ye, shall he be thought worthy, [1037] who presumes to do anything without the bishop, thus both destroying the [Church's] unity, and throwing its order into confusion? For the priesthood is the very highest point of all good things among men, against which whosoever is mad enough to strive, dishonours not man, but God, and Christ Jesus, the First-born, and the only High Priest, by nature, of the Father. Let all things therefore be done by you with good order in Christ. Let the laity be subject to the deacons; the deacons to the presbyters; the presbyters to the bishop; the bishop to Christ, even as He is to the Father. As ye, brethren, have refreshed me, so will Jesus Christ refresh you. Ye have loved me when absent, as well as when present. God will recompense you, for whose sake ye have shown such kindness towards His prisoner. For even if I am not worthy of it, yet your zeal [to help me] is an admirable [1038] thing. For "he who honours a prophet in the name of a prophet, shall receive a prophet's reward." [1039] It is manifest also, that he who honours a prisoner of Jesus Christ shall receive the reward of the martyrs. __________________________________________________________________ [1032] Or, "finally." [1033] Literally, "to know." [1034] Ps. vi. 5. [1035] Isa. lxii. 11. [1036] Prov. xxiv. 21. [1037] Comp. Heb. x. 29. [1038] Or, "great." [1039] Matt. x. 41. __________________________________________________________________ Chapter X.--Acknowledgment of their kindness. Ye have done well in receiving Philo and Rheus Agathopus as servants [1040] of Christ our God, who have followed me for the sake of God, and who give thanks to the Lord in your behalf, because ye have in every way refreshed them. None of these things shall be lost to you. May my spirit be for you, [1041] and my bonds, which ye have not despised or been ashamed of; nor shall Jesus Christ, our perfect hope, be ashamed of you. Ye have done well in receiving Philo, and Gaius, and Agathopus, who, being the servants [1042] of Christ, have followed me for the sake of God, and who greatly bless the Lord in your behalf, because ye have in every way refreshed them. None of those things which ye have done to them shall be passed by without being reckoned unto you. "The Lord grant" to you "that ye may find mercy of the Lord in that day!" [1043] May my spirit be for you, [1044] and my bonds, which ye have not despised or been ashamed of. Wherefore, neither shall Jesus Christ, our perfect hope, be ashamed of you. __________________________________________________________________ [1040] Or, "deacons." [1041] Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap. ii. vi. [1042] Or, "deacons." [1043] 2 Tim. i. 18. [1044] Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap. ii. vi. __________________________________________________________________ Chapter XI.--Request to them to send a messenger to Antioch. Your prayer has reached to the Church which is at Antioch in Syria. Coming from that place bound with chains, most acceptable to God, [1045] I salute all; I who am not worthy to be styled from thence, inasmuch as I am the least of them. Nevertheless, according to the will of God, I have been thought worthy [of this honour], not that I have any sense [1046] [of having deserved it], but by the grace of God, which I wish may be perfectly given to me, that through your prayers I may attain to God. In order, therefore, that your work may be complete both on earth and in heaven, it is fitting that, for the honour of God, your Church should elect some worthy delegate; [1047] so that he, journeying into Syria, may congratulate them that they are [now] at peace, and are restored to [1048] their proper greatness, and that their proper constitution [1049] has been re-established among them. It seems then to me a becoming thing, that you should send some one of your number with an epistle, so that, in company with them, he may rejoice [1050] over the tranquillity which, according to the will of God, they have obtained, and because that, through your prayers, they have now reached the harbour. As persons who are perfect, ye should also aim at [1051] those things which are perfect. For when ye are desirous to do well, God is also ready to assist you. Your prayers have reached to the Church of Antioch, and it is at peace. Coming from that place bound, I salute all; I who am not worthy to be styled from thence, inasmuch as I am the least of them. Nevertheless, according to the will of God, I have been thought worthy [of this honour], not that I have any sense [1052] [of having deserved it], but by the grace of God, which I wish may be perfectly given to me, that through your prayers I may attain to God. In order, therefore, that your work may be complete both on earth and in heaven, it is fitting that, for the honour of God, your Church should elect some worthy delegate; [1053] so that he, journeying into Syria, may congratulate them that they are [now] at peace, and are restored to their proper greatness, and that their proper constitution [1054] has been re-established among them. What appears to me proper to be done is this, that you should send some one of your number with an epistle, so that, in company with them, he may rejoice over the tranquillity which, according to the will of God, they have obtained, and because that, through your prayers, I have secured Christ as a safe harbour. As persons who are perfect, ye should also aim at [1055] those things which are perfect. For when ye are desirous to do well, God is also ready to assist you. __________________________________________________________________ [1045] Literally, "most becoming of God." [1046] Or, "from any conscience." [1047] Literally, "God-ambassador." [1048] Or, "having received." [1049] Literally, "body." [1050] Literally, "may glorify with him." [1051] Or, "think of." [1052] Or, "from any conscience." [1053] Literally, "God-ambassador." [1054] Literally, "body." [1055] Or, "think of." __________________________________________________________________ Chapter XII.--Salutations. The love of the brethren at Troas salutes you; whence also I write to you by Burrhus, whom ye sent with me, together with the Ephesians, your brethren, and who has in all things refreshed me. And I would that all may imitate him, as being a pattern of a minister [1056] of God. Grace will reward him in all things. I salute your most worthy [1057] bishop, and your very venerable [1058] presbytery, and your deacons, my fellow-servants, and all of you individually, as well as generally, in the name of Jesus Christ, and in His flesh and blood, in His passion and resurrection, both corporeal and spiritual, in union with God and you. [1059] Grace, mercy, peace, and patience, be with you for evermore! The love of your brethren at Troas salutes you; whence also I write to you by Burgus, whom ye sent with me, together with the Ephesians, your brethren, and who has in all things refreshed me. And I would that all may imitate him, as being a pattern of a minister of God. The grace of the Lord will reward him in all things. I salute your most worthy bishop Polycarp, and your venerable presbytery, and your Christ-bearing deacons, my fellow-servants, and all of you individually, as well as generally, in the name of Christ Jesus, and in His flesh and blood, in His passion and resurrection, both corporeal and spiritual, in union with God and you. Grace, mercy, peace, and patience, be with you in Christ for evermore! __________________________________________________________________ [1056] Or, "the ministry." [1057] Literally, "worthy of God." [1058] Literally, "most becoming of God." [1059] Literally, "in the union of God and of you." __________________________________________________________________ Chapter XIII.--Conclusion. I salute the families of my brethren, with their wives and children, and the virgins who are called widows. [1060] Be ye strong, I pray, in the power of the Holy Ghost. Philo, who is with me, greets you. I salute the house of Tavias, and pray that it may be confirmed in faith and love, both corporeal and spiritual. I salute Alce, my well-beloved, [1061] and the incomparable Daphnus, and Eutecnus, and all by name. Fare ye well in the grace of God. I salute the families of my brethren, with their wives and children, and those that are ever virgins, and the widows. Be ye strong, I pray, in the power of the Holy Ghost. Philo, my fellow-servant, who is with me, greets you. I salute the house of Tavias, and pray that it may be confirmed in faith and love, both corporeal and spiritual. I salute Alce, my well-beloved, [1062] and the incomparable Daphnus, and Eutecnus, and all by name. Fare ye well in the grace of God, and of our Lord Jesus Christ, being filled with the Holy Spirit, and divine and sacred wisdom. __________________________________________________________________ [1060] The deaconesses seem to have been called widows. [1061] Literally, "the name desired of me." [1062] Literally, "the name desired of me." __________________________________________________________________ [973] Literally, "holy-bearing." [974] Literally, "holy-bearing." __________________________________________________________________ The Epistle of Ignatius to Polycarp Shorter and Longer Versions __________________________________________________________________ Ignatius, who is also called Theophorus, to Polycarp, Bishop of the Church of the Smyrnæans, or rather, who has, as his own bishop, God the Father, and the Lord Jesus Christ: [wishes] abundance of happiness. Ignatius, bishop of Antioch, and a witness for Jesus Christ, to Polycarp, Bishop of the Church of the Smyrnæans, or rather, who has, as his own bishop, God the Father, and Jesus Christ: [wishes] abundance of happiness. __________________________________________________________________ Chapter I.--Commendation and exhortation. Having obtained good proof that thy mind is fixed in God as upon an immoveable rock, I loudly glorify [His name] that I have been thought worthy [to behold] thy blameless face, [1063] which may I ever enjoy in God! I entreat thee, by the grace with which thou art clothed, to press forward in thy course, and to exhort all that they may be saved. Maintain thy position with all care, both in the flesh and spirit. Have a regard to preserve unity, than which nothing is better. Bear with all, even as the Lord does with thee. Support [1064] all in love, as also thou doest. Give thyself to prayer without ceasing. [1065] Implore additional understanding to what thou already hast. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables thee. [1066] Bear the infirmities of all, as being a perfect athlete [in the Christian life]: where the labour is great, the gain is all the more. Having obtained good proof that thy mind is fixed in God as upon an immoveable rock, I loudly glorify [His name] that I have been thought worthy to behold thy blameless face, [1067] which may I ever enjoy in God! I entreat thee, by the grace with which thou art clothed, to press forward in thy course, and to exhort all that they may be saved. Maintain thy position with all care, both in the flesh and spirit. Have a regard to preserve unity, than which nothing is better. Bear with all even as the Lord does with thee. Support [1068] all in love, as also thou doest. Give thyself to prayer without ceasing. [1069] Implore additional understanding to what thou already hast. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables thee. [1070] Bear the infirmities of all, as being a perfect athlete [in the Christian life], even as does the Lord of all. For says [the Scripture], "He Himself took our infirmities, and bare our sicknesses." [1071] Where the labour is great, the gain is all the more. __________________________________________________________________ [1063] i.e., to make personal acquaintance with one esteemed so highly. [1064] Or, "tolerate." [1065] Comp. 1 Thess. v. 17. [1066] Some read, "according to thy practice." [1067] i.e., to make personal acquaintance with one esteemed so highly. [1068] Or, "tolerate." [1069] Comp. 1 Thess. v. 17. [1070] Some read, "according to thy practice." [1071] Matt. viii. 17. __________________________________________________________________ Chapter II.--Exhortations. If thou lovest the good disciples, no thanks are due to thee on that account; but rather seek by meekness to subdue the more troublesome. Every kind of wound is not healed with the same plaster. Mitigate violent attacks [of disease] by gentle applications. [1072] Be in all things "wise as a serpent, and harmless as a dove." [1073] For this purpose thou art composed of both flesh and spirit, that thou mayest deal tenderly [1074] with those [evils] that present themselves visibly before thee. And as respects those that are not seen, [1075] pray that [God] would reveal them unto thee, in order that thou mayest be wanting in nothing, but mayest abound in every gift. The times call for thee, as pilots do for the winds, and as one tossed with tempest seeks for the haven, so that both thou [and those under thy care] may attain to God. Be sober as an athlete of God: the prize set before thee is immortality and eternal life, of which thou art also persuaded. In all things may my soul be for thine, [1076] and my bonds also, which thou hast loved. If thou lovest the good disciples, no thanks are due to thee on that account; but rather seek by meekness to subdue the more troublesome. Every kind of wound is not healed with the same plaster. Mitigate violent attacks [of disease] by gentle applications. [1077] Be in all things "wise as a serpent, and harmless always as a dove." [1078] For this purpose thou art composed of both soul and body, art both fleshly and spiritual, that thou mayest correct those [evils] that present themselves visibly before thee; and as respects those that are not seen, mayest pray that these should be revealed to thee, so that thou mayest be wanting in nothing, but mayest abound in every gift. The times call upon thee to pray. For as the wind aids the pilot of a ship, and as havens are advantageous for safety to a tempest-tossed vessel, so is also prayer to thee, in order that thou mayest attain to God. Be sober as an athlete of God, whose will is immortality and eternal life; of which thou art also persuaded. In all things may my soul be for thine, [1079] and my bonds also, which thou hast loved. __________________________________________________________________ [1072] Literally, "paroxysms by embrocations." [1073] Matt. x. 16. [1074] Literally, "flatter." [1075] Some refer this to the mysteries of God and others to things yet future. [1076] Comp. Epistle of Ignatius to the Ephesians, chap. xxi., etc. [1077] Literally, "paroxysms by embrocations." [1078] Matt. x. 16. [1079] Comp. Epistle of Ignatius to the Ephesians, chap. xxi., etc. __________________________________________________________________ Chapter III.--Exhortations. Let not those who seem worthy of credit, but teach strange doctrines, [1080] fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble [1081] athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what thou art. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who in every kind of way suffered for our sakes. Let not those who seem worthy of credit, but teach strange doctrines, [1082] fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble [1083] athlete to be wounded, and yet to conquer. And especially we ought to bear all things for the sake of God, that He also may bear with us, and bring us into His kingdom. Add more and more to thy diligence; run thy race with increasing energy; weigh carefully the times. Whilst thou art here, be a conqueror; for here is the course, and there are the crowns. Look for Christ, the Son of God; who was before time, yet appeared in time; who was invisible by nature, yet visible in the flesh; who was impalpable, and could not be touched, as being without a body, but for our sakes became such, might be touched and handled in the body; who was impassible as God, but became passible for our sakes as man; and who in every kind of way suffered for our sakes. __________________________________________________________________ [1080] Comp. 1 Tim. i. 3, 1 Tim. vi. 3. [1081] Literally, "great." [1082] Comp. 1 Tim. i. 3, 1 Tim. vi. 3. [1083] Literally, "great." __________________________________________________________________ Chapter IV.--Exhortations. Let not widows be neglected. Be thou, after the Lord, their protector [1084] and friend. Let nothing be done without thy consent; neither do thou anything without the approval of God, which indeed thou dost not, inasmuch as thou art stedfast. Let your assembling together be of frequent [1085] occurrence: seek after all by name. [1086] Do not despise either male or female slaves, yet neither let them be puffed up with conceit, but rather let them submit themselves [1087] the more, for the glory of God, that they may obtain from God a better liberty. Let them not long to be set free [from slavery] at the public expense, that they be not found slaves to their own desires. Let not the widows be neglected. Be thou, after the Lord, their protector and friend. Let nothing be done without thy consent; neither do thou anything without the approval of God, which indeed thou doest not. Be thou stedfast. Let your assembling together be of frequent [1088] occurrence: seek after all by name. [1089] Do not despise either male or female slaves, yet neither let them be puffed up with conceit, but rather let them submit themselves [1090] the more, for the glory of God, that they may obtain from God a better liberty. Let them not wish to be set free [from slavery] at the public expense, that they be not found slaves to their own desires. __________________________________________________________________ [1084] The word in the original (phrontistes) denotes one who thinks or cares for another. [1085] Some refer the words to more frequent meetings, and others to these meetings being more numerous; no comparison is necessarily implied. [1086] i.e., so as to bring them out to the public assembly. [1087] Or, "act the part of slaves." [1088] Some refer the words to more frequent meetings, and others to these meetings being more numerous; no comparison is necessarily implied. [1089] i.e., so as to bring them out to the public assembly. [1090] Or, "act the part of slaves." __________________________________________________________________ Chapter V.--The duties of husbands and wives. Flee evil arts; but all the more discourse in public regarding them. [1091] Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church. [1092] If any one can continue in a state of purity, [1093] to the honour of Him who is Lord of the flesh, [1094] let him so remain without boasting. If he begins to boast, he is undone; and if he reckon himself greater than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to God, and not after their own lust. Let all things be done to the honour of God. [1095] Flee evil arts; but all the more discourse in public regarding them. Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church. If any one can continue in a state of purity, [1096] to the honour of the flesh of the Lord, let him so remain without boasting. If he shall boast, he is undone; and if he seeks to be more prominent [1097] than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to the Lord, and not after their own lust. Let all things be done to the honour of God. [1098] __________________________________________________________________ [1091] Some insert me, and render, "rather do not even speak of them." [1092] Eph. v. 25. [1093] i.e., in celibacy. [1094] Some render, "to the honour of the flesh of the Lord," as in the longer recension. [1095] Comp. 1 Cor. x. 31. [1096] i.e., in celibacy. [1097] Literally, "if he be known beyond the bishop." [1098] Comp. 1 Cor. x. 31. __________________________________________________________________ Chapter VI.--The duties of the Christian flock. Give ye [1099] heed to the bishop, that God also may give heed to you. My soul be for theirs [1100] that are submissive to the bishop, to the presbyters, and to the deacons, and may my portion be along with them in God! Labour together with one another; strive in company together; run together; suffer together; sleep together; and awake together, as the stewards, and associates, [1101] and servants of God. Please ye Him under whom ye fight, and from whom ye receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge [1102] assigned to you, that ye may receive a worthy recompense. Be long-suffering, therefore, with one another, in meekness, as God is towards you. May I have joy of you for ever! [1103] Give ye [1104] heed to the bishop, that God also may give heed to you. My soul be for theirs [1105] that are submissive to the bishop, to the presbytery, and to the deacons: may I have my portion with them from God! Labour together with one another; strive in company together; run together; suffer together; sleep together; and awake together, as the stewards, and associates, [1106] and servants of God. Please ye Him under whom ye fight, and from whom ye shall receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge assigned to you, that you may obtain for them a most worthy [1107] recompense. Be long-suffering, therefore, with one another, in meekness, and God shall be so with you. May I have joy of you for ever! [1108] __________________________________________________________________ [1099] As this Epistle, though sent to the bishop, was meant to be read to the people, Ignatius here directly addresses them. [1100] Comp. chap. ii. etc. [1101] Or, "assessors." [1102] A military reference, simply implying the idea of faithful effort leading to future reward. [1103] Comp. Ignatius' Epistle to the Ephesians, chap. ii. [1104] As this Epistle, though sent to the bishop, was meant to be read to the people, Ignatius here directly addresses them. [1105] Comp. chap. ii. etc. [1106] Or, "assessors." [1107] Literally, "worthy of God." [1108] Comp. Ignatius' Epistle to the Ephesians, chap. ii. __________________________________________________________________ Chapter VII.--Request that Polycarp would send a messenger to Antioch. Seeing that the Church which is at Antioch in Syria is, as report has informed me, at peace, through your prayers, I also am the more encouraged, resting without anxiety in God, [1109] if indeed by means of suffering I may attain to God, so that, through your prayers, I may be found a disciple [of Christ]. [1110] It is fitting, O Polycarp, most blessed in God, to assemble a very solemn [1111] council, and to elect one whom you greatly love, and know to be a man of activity, who may be designated the messenger of God; [1112] and to bestow on him this honour that he may go into Syria, and glorify your ever active love to the praise of Christ. A Christian has not power over himself, but must always be ready for [1113] the service of God. Now, this work is both God's and yours, when ye shall have completed it to His glory. [1114] For I trust that, through grace, ye are prepared for every good work pertaining to God. Knowing, therefore, your energetic love of the truth, I have exhorted you by this brief Epistle. Seeing that the Church which is at Antioch in Syria is, as report has informed me, at peace, through your prayers, I also am the more encouraged, resting without anxiety in God, [1115] if indeed by means of suffering I may attain to God, so that, through your prayers, I may be found a disciple [of Christ]. It is fitting, O Polycarp, most blessed in God, to assemble a very solemn [1116] council, and to elect one whom you greatly love, and know to be a man of activity, who may be designated the messenger of God; [1117] and to bestow on him the honour of going into Syria, so that, going into Syria, he may glorify your ever active love to the praise of God. A Christian has not power over himself, but must always be ready for [1118] the service of God. Now, this work is both God's and yours, when ye shall have completed it. For I trust that, through grace, ye are prepared for every good work pertaining to God. Knowing your energetic love of the truth, I have exhorted you by this brief Epistle. __________________________________________________________________ [1109] Literally, "in freedom from care of God." [1110] Some read, "in the resurrection." [1111] Literally, "most befitting God." [1112] Literally, "God-runner." [1113] Literally, "at leisure for." [1114] Literally, "to Him." [1115] Literally, "in freedom from care of God." [1116] Literally, "most befitting God." [1117] Literally, "God-runner." [1118] Literally, "at leisure for." __________________________________________________________________ Chapter VIII.--Let other churches also send to Antioch. Inasmuch as I have not been able to write to all the Churches, because I must suddenly sail from Troas to Neapolis, as the will [1119] [of the emperor] enjoins, [I beg that] thou, as being acquainted with the purpose [1120] of God, wilt write to the adjacent Churches, that they also may act in like manner, such as are able to do so sending messengers, [1121] and the others transmitting letters through those persons who are sent by thee, that thou [1122] mayest be glorified by a work [1123] which shall be remembered for ever, as indeed thou art worthy to be. I salute all by name, and in particular the wife of Epitropus, with all her house and children. I salute Attalus, my beloved. I salute him who shall be deemed worthy to go [from you] into Syria. Grace shall be with him for ever, and with Polycarp that sends him. I pray for your happiness for ever in our God, Jesus Christ, by whom continue ye in the unity and under the protection of God, [1124] I salute Alce, my dearly beloved. [1125] Fare ye well in the Lord. Inasmuch, therefore, as I have not been able to write to all Churches, because I must suddenly sail from Troas to Neapolis, as the will [1126] [of the emperor] enjoins, [I beg that] thou, as being acquainted with the purpose [1127] of God, wilt write to the adjacent Churches, that they also may act in like manner, such as are able to do so sending messenger, and the others transmitting letters through those persons who are sent by thee, that thou mayest be glorified by a work [1128] which shall be remembered for ever, as indeed thou art worthy to be. I salute all by name, and in particular the wife of Epitropus, with all her house and children. I salute Attalus, my beloved. I salute him who shall be deemed worthy to go [from you] into Syria. Grace shall be with him for ever, and with Polycarp that sends him. I pray for your happiness for ever in our God, Jesus Christ, by whom continue ye in the unity and under the protection of God. I salute Alce, my dearly beloved. [1129] Amen. Grace [be with you]. Fare ye well in the Lord. __________________________________________________________________ [1119] Some suppose the reference to be to the soldiers, or perhaps to God Himself. [1120] Or, "as possessed of the judgment." [1121] Literally, "men on foot." [1122] Some have the plural "ye" here. [1123] Literally, "an eternal work." [1124] Some propose to read, "and of the bishop." [1125] Literally, "name desired by me." [1126] Some suppose the reference to be to the soldiers, or perhaps to God Himself. [1127] Or, "as possessed of the judgment." [1128] Literally, "an eternal work." [1129] Literally, "name desired by me." __________________________________________________________________ __________________________________________________________________ Introductory Note to the Syriac Version of the Ignatian Epistles __________________________________________________________________ When the Syriac version of the Ignatian Epistles was introduced to the English world in 1845, by Mr. Cureton, the greatest satisfaction was expressed by many, who thought the inveterate controversy about to be settled. Lord Russell made the learned divine a canon of Westminster Abbey, and the critical Chevalier Bunsen [1130] committed himself as its patron. To the credit of the learned, in general, the work was gratefully received, and studied with scientific conscientiousness by Lightfoot and others. The literature of this period is valuable; and the result is decisive as to the Curetonian versions at least, which are fragmentary and abridged, and yet they are a valuable contribution to the study of the whole case. The following is the original Introductory Notice:-- Some account of the discovery of the Syriac version of the Ignatian Epistles has been already given. We have simply to add here a brief description of the mss. from which the Syriac text has been printed. That which is named a by Cureton, contains only the Epistle to Polycarp, and exhibits the text of that Epistle which, after him, we have followed. He fixes its age somewhere in the first half of the sixth century, or before the year 550. The second ms., which Cureton refers to as b, is assigned by him to the seventh or eighth century. It contains the three Epistles of Ignatius, and furnishes the text here followed in the Epistles to the Ephesians and Romans. The third ms., which Cureton quotes as g, has no date, but, as he tells us, "belonged to the collection acquired by Moses of Nisibis in a.d. 931, and was written apparently about three or four centuries earlier." It contains the three Epistles to Polycarp, the Ephesians, and the Romans. The text of all these mss. is in several passages manifestly corrupt, and the translators appear at times to have mistaken the meaning of the Greek original. [N.B.--Bunsen is forced to allow the fact that the discovery of the lost work of Hippolytus "throws new light on an obscure point of the Ignatian controversy," i.e., the Sige in the Epistle to the Magnesians (cap. viii.); but his treatment of the matter is unworthy of a candid scholar.] __________________________________________________________________ [1130] See the extraordinary passage and note in his Hippolytus, vol. i. p. 58, etc. __________________________________________________________________ The Epistle of Ignatius to Polycarp [1131] __________________________________________________________________ Ignatius, who is [also called] Theophorus, to Polycarp, bishop of Smyrna, or rather, who has as his own bishop God the Father, and our Lord Jesus Christ: [wishes] abundance of happiness. __________________________________________________________________ Chapter I. Because thy mind is acceptable to me, inasmuch as it is established in God, as on a rock which is immoveable, I glorify God the more exceedingly that I have been counted worthy of [seeing] thy face, which I longed after in God. Now I beseech thee, by the grace with which thou art clothed, to add [speed] to thy course, and that thou ever pray for all men that they may be saved, and that thou demand [1132] things which are befitting, with all assiduity both of the flesh and spirit. Be studious of unity, than which nothing is more precious. Bear with all men, even as our Lord beareth with thee. Show patience [1133] with all men in love, as [indeed] thou doest. Be stedfast in prayer. Ask for more understanding than that which thou [already] hast. Be watchful, as possessing a spirit which sleepeth not. Speak with every man according to the will of God. Bear the infirmities of all men as a perfect athlete; for where the labour is great, the gain is also great. __________________________________________________________________ [1132] For "vindicate thy place" in the Greek. [1133] Literally, "draw out thy spirit." __________________________________________________________________ Chapter II. If thou lovest the good disciples only, thou hast no grace; [but] rather subdue those that are evil by gentleness. All [sorts of] wounds are not healed by the same medicine. Mitigate [the pain of] cutting [1134] by tenderness. Be wise as the serpent in everything, and innocent, with respect to those things which are requisite, even as the dove. For this reason thou art [composed] of both flesh and spirit, that thou mayest entice [1135] those things which are visible before thy face, and mayest ask, as to those which are concealed from thee, that they [too] may be revealed to thee, in order that thou be deficient in nothing, and mayest abound in all gifts. The time demands, even as a pilot does a ship, and as one who stands exposed to the tempest does a haven, that thou shouldst be worthy of God. Be thou watchful as an athlete of God. That which is promised to us is life eternal, which cannot be corrupted, of which things thou art also persuaded. In everything I will be instead [1136] of thy soul, and my bonds which thou hast loved. __________________________________________________________________ [1134] Cureton observes, as one alternative here, that "the Syrian translator seems to have read paraxusma for paroxusmous." [1135] Or, "flatter," probably meaning to "deal gently with." [1136] Thus the Syriac renders antipsuchon in the Greek. __________________________________________________________________ Chapter III. Let not those who seem to be somewhat, and teach strange doctrines, strike thee with apprehension; but stand thou in the truth, as an athlete [1137] who is smitten, for it is [the part] of a great athlete to be smitten, and [yet] conquer. More especially is it fitting that we should bear everything for the sake of God, that He also may bear us. Be [still] more diligent than thou yet art. Be discerning of the times. Look for Him that is above the times, Him who has no times, Him who is invisible, Him who for our sakes became visible, Him who is impalpable, Him who is impassible, Him who for our sakes suffered, Him who endured everything in every form for our sakes. __________________________________________________________________ [1137] The Greek has akmon, "an anvil." __________________________________________________________________ Chapter IV. Let not the widows be overlooked; on account of [1138] our Lord be thou their guardian, and let nothing be done without thy will; also do thou nothing without the will of God, as indeed thou doest not. Stand rightly. Let there be frequent [1139] assemblies: ask every man [to them] by his name. Despise not slaves, either male or female; but neither let them be contemptuous, but let them labour the more as for the glory of God, that they may be counted worthy of a more precious freedom, which is of God. Let them not desire to be set free out of the common [fund], lest they be found the slaves of lust. __________________________________________________________________ [1138] The Greek has meta, "after." [1139] Or, "constant," "regular." __________________________________________________________________ Chapter V. Flee wicked arts; but all the more discourse regarding them. Speak to my sisters, that they love in our Lord, and that their husbands be sufficient for them in the flesh and spirit. Then, again, charge my brethren in the name of our Lord Jesus Christ, that they love their wives, as our Lord His Church. If any man is able in power to continue in purity, [1140] to the honour of the flesh of our Lord, let him continue so without boasting; if he boasts, he is undone; if he become known apart from the bishop, he has destroyed himself. [1141] It is becoming, therefore, to men and women who marry, that they marry with the counsel of the bishop, that the marriage may be in our Lord, and not in lust. Let everything, therefore, be [done] for the honour of God. __________________________________________________________________ [1140] i.e., "in celibacy." [1141] Or, "corrupted himself." __________________________________________________________________ Chapter VI. Look ye to the bishop, that God also may look upon you. I will be instead of the souls of those who are subject to the bishop, and the presbyters, and the deacons; with them may I have a portion in the presence of God! Labour together with one another, act as athletes [1142] together, run together, suffer together, sleep together, rise together. As stewards of God, and of His household, [1143] and His servants, please Him and serve Him, that ye may receive from Him the wages [promised]. Let none of you be rebellious. Let your baptism be to you as armour, and faith as a spear, and love as a helmet, and patience as a panoply. Let your treasures be your good works, that ye may receive the gift of God, as is just. Let your spirit be long-suffering towards each other with meekness, even as God [is] toward you. As for me, I rejoice in you at all times. __________________________________________________________________ [1142] Literally, "make the contest." [1143] Literally, "sons of His house." __________________________________________________________________ Chapter VII. The Christian has not power over himself, but is [ever] ready to be subject to God. [1144] __________________________________________________________________ [1144] These are the only parts of chaps. vii. and viii. in the Greek that are represented in the Syriac. __________________________________________________________________ Chapter VIII. I salute him who is reckoned worthy to go to Antioch in my stead, as I commanded thee. [1145] __________________________________________________________________ [1145] These are the only parts of chaps. vii. and viii. in the Greek that are represented in the Syriac. __________________________________________________________________ [1131] The inscription varies in each of the three Syriac mss., being in the first, "The Epistle of my lord Ignatius, the bishop;" in the second, "The Epistle of Ignatius;" and in the third, "The Epistle of Ignatius, bishop of Antioch." __________________________________________________________________ The Second Epistle of Ignatius to the Ephesians [1146] __________________________________________________________________ Ignatius, who is [also called] Theophorus, to the Church which is blessed in the greatness of God the Father, and perfected; to her who was selected [1147] from eternity, that she might be at all times for glory, which abideth, and is unchangeable, and is perfected and chosen in the purpose of truth by the will of the Father of Jesus Christ our God; to her who is worthy of happiness; to her who is at Ephesus, in Jesus Christ, in joy which is unblameable: [wishes] abundance of happiness. __________________________________________________________________ Chapter I. Inasmuch as your name, which is greatly beloved, is acceptable to me in God, [your name] which ye have acquired by nature, through a right and just will, and also by the faith and love of Jesus Christ our Saviour, and ye are imitators of God, and are fervent in the blood of God, and have speedily completed a work congenial to you; [for] when ye heard that I was bound, [1148] so as to be able to do nothing for the sake of the common name and hope (and I hope, through your prayers, that I may be devoured by beasts at Rome, so that by means of this of which I have been accounted worthy, I may be endowed with strength to be a disciple of God), ye were diligent to come and see me. Seeing, then, that we have become acquainted with your multitude [1149] in the name of God, by Onesimus, who is your bishop, in love which is unutterable, whom I pray that ye love in Jesus Christ our Lord, and that all of you imitate his example, [1150] for blessed is He who has given you such a bishop, even as ye deserve [to have]. [1151] __________________________________________________________________ [1148] Literally, "bound from actions." [1149] Cureton renders, "have received your abundance," probably referring the words to gifts sent by the Ephesians to Ignatius. [1150] Literally, "be in his image." [1151] There is no Apodosis, unless it be found in what follows. __________________________________________________________________ Chapter III. [1152] But inasmuch as love does not permit me to be silent in regard to you, on this account I have been forward to entreat of you that ye would be diligent in the will of God. __________________________________________________________________ [1152] The following clause is the whole of chap. iii. in the Greek, which is represented in the Syriac. __________________________________________________________________ Chapter VIII. [1153] For, so long as there is not implanted in you any one lust which is able to torment you, behold, ye live in God. I rejoice in you, and offer supplication [1154] on account of you, Ephesians, a Church which is renowned in all ages. For those who are carnal are not able to do spiritual things, nor those that are spiritual carnal things; in like manner as neither can faith [do] those things which are foreign to faith, nor want of faith [do] what belongs to faith. For those things which ye have done in the flesh, even these are spiritual, because ye have done everything in Jesus Christ. __________________________________________________________________ [1153] Chaps. iv. v. vi. vii. of the Greek are totally omitted in the Syriac. [1154] Thus Cureton renders the words, referring in confirmation to the Peshito version of Phil. i. 4, but the meaning is doubtful. __________________________________________________________________ Chapter IX. And ye are prepared for the building of God the Father, and ye are raised up on high by the instrument of Jesus Christ, which is the cross; and ye are drawn by the rope, which is the Holy Spirit; and your pulley is your faith, and your love is the way which leadeth up on high to God. __________________________________________________________________ Chapter X. Pray for all men; for there is hope of repentance for them, that they may be counted worthy of God. By your works especially let them be instructed. Against their harsh words be ye conciliatory, by meekness of mind and gentleness. Against their blasphemies do ye give yourselves to prayer; and against their error be ye armed with faith. Against their fierceness be ye peaceful and quiet, and be ye not astounded by them. Let us, then, be imitators of our Lord in meekness, and strive who shall more especially be injured, and oppressed, and defrauded. __________________________________________________________________ Chapter XIV. [1155] The work is not of promise, [1156] unless a man be found in the power of faith, even to the end. __________________________________________________________________ [1155] Chaps. xi. xii. xiii. of the Greek are totally wanting in the Syriac, and only these few words of chaps. xiv. and xv. are represented. [1156] The meaning seems to be that mere profession, without continuous practice, is nothing. __________________________________________________________________ Chapter XV. It is better that a man should be silent while he is something, than that he should be talking when he is not; that by those things which he speaks he should act, and by those things of which he is silent he should be known. __________________________________________________________________ Chapter XVIII. [1157] My spirit bows in adoration to the cross, which is a stumbling-block to those who do not believe, but is to you for salvation and eternal life. __________________________________________________________________ [1157] Chaps. xvi. and xvii. of the Greek are totally wanting in the Syriac. __________________________________________________________________ Chapter XIX. There was concealed from the ruler of this world the virginity of Mary and the birth of our Lord, and the three renowned mysteries [1158] which were done in the tranquillity of God from the star. And here, at the manifestation of the Son, magic began to be destroyed, and all bonds were loosed; and the ancient kingdom and the error of evil was destroyed. Henceforward all things were moved together, and the destruction of death was devised, and there was the commencement of that which was perfected in God. [1159] __________________________________________________________________ [1158] Literally, "the mysteries of the shout." The meaning is here confused and obscure. See the Greek. [1159] Chaps. xx. and xxi. of the Greek are altogether wanting in the Syriac. [N.B.--See spurious Epistle to Philippians, cap. 4, infra. This concealment from Satan of the mystery of the incarnation is the explanation, according to the Fathers, of his tempting the Messiah, and prompting His crucifixion. Also, Christ the more profoundly humbled himself, "ne subtilis ille diaboli oculus magnum hoc pietatis deprehenderet sacramentum" (St. Bernard, opp. ii. 1944). Bernard also uses this opinion very strikingly (opp. ii. 1953) in one of his sermons, supposing that Satan discovered the secret too late for his own purpose, and then prompted the outcry, Come down from the cross, to defeat the triumph of the second Adam. (Comp. St. Mark i. 24 and St. Luke iv. 34, where, after the first defeat of the tempter, this demon suspects the second Adam, and tries to extort the secret).] __________________________________________________________________ [1146] Another inscription is, "Epistle the Second, which is to the Ephesians." [1147] Literally, "separated." __________________________________________________________________ The Third Epistle of the Same St. Ignatius [1160] __________________________________________________________________ Ignatius, who is [also called] Theophorus, to the Church which has received grace through the greatness of the Father Most High; to her who presideth in the place of the region of the Romans, who is worthy of God, and worthy of life, and happiness, and praise, and remembrance, and is worthy of prosperity, and presideth in love, and is perfected in the law of Christ unblameable: [wishes] abundance of peace. __________________________________________________________________ Chapter I. From of old have I prayed to God, that I might be counted worthy to behold your faces which are worthy of God: now, therefore, being bound in Jesus Christ, I hope to meet you and salute you, if it be the will [of God] that I should be accounted worthy to the end. For the beginning is well arranged, if I be counted worthy to attain to the end, that I may receive my portion, without hindrance, through suffering. For I am in fear of your love, lest it should injure me. As to you, indeed, it is easy for you to do whatsoever ye wish; but as to me, it is difficult for me to be accounted worthy of God, if indeed ye spare me not. __________________________________________________________________ Chapter II. For there is no other time such as this, that I should be accounted worthy of God; neither will ye, if ye be silent, [ever] be found in a better work than this. If ye let me alone, I shall be the word of God; but if ye love my flesh, again am I [only] to myself a voice. Ye cannot give me anything more precious than this, that I should be sacrificed to God, while the altar is ready; that ye may be in one concord in love, and may praise God the Father through Jesus Christ our Lord, because He has deemed a bishop worthy to be God's, having called him from the east to the west. It is good that I should set from the world in God, that I may rise in Him to life. [1161] __________________________________________________________________ [1161] Literally, "in life." __________________________________________________________________ Chapter III. Ye have never envied any man. Ye have taught others. Only pray ye for strength to be given to me from within and from without, that I may not only speak, but also may be willing, and that I may not merely be called a Christian, but also may be found to be [one]; for if I am found to be [so], I may then also be called [so]. Then [indeed] shall I be faithful, when I am no longer seen in the world. For there is nothing visible that is good. The work is not [a matter [1162] ] of persuasion; but Christianity is great when the world hateth it. __________________________________________________________________ [1162] The meaning is probably similar to that expressed in chap. xiv. of the Epistle to the Ephesians. __________________________________________________________________ Chapter IV. I write to all the Churches, and declare to all men, that I willingly die for the sake of God, if so be that ye hinder me not. I entreat of you not to be [affected] towards me with a love which is unseasonable. Leave me to become [the prey of] the beasts, that by their means I may be accounted worthy of God. I am the wheat of God, and by the teeth of the beasts I shall be ground, [1163] that I may be found the pure bread of God. Provoke ye greatly [1164] the wild beasts, that they may be for me a grave, and may leave nothing of my body, in order that, when I have fallen asleep, I may not be a burden upon any one. Then shall I be in truth a disciple of Jesus Christ, when the world seeth not even my body. Entreat of our Lord in my behalf, that through these instruments I may be found a sacrifice to God. I do not, like Peter and Paul, issue orders unto you. They are [1165] apostles, but I am one condemned; they indeed are free, but I am a slave, even until now. But if I suffer, I shall be the freed-man of Jesus Christ, and I shall rise in Him from the dead, free. And now being in bonds, I learn to desire nothing. __________________________________________________________________ [1163] Literally, "I am ground." [1164] Literally, "with provoking, provoke." [1165] Literally, "they are who are." __________________________________________________________________ Chapter V. From Syria, and even unto Rome, I am cast among wild beasts, by sea and by land, by night and by day, being bound between ten leopards, which are the band of soldiers, who, even when I do good to them, all the more do evil unto me. I, however, am the rather instructed by their injurious treatment; [1166] but not on this account am I justified to myself. I rejoice in the beasts which are prepared for me, and I pray that they may in haste be found for me; and I will provoke them speedily to devour me, and not be as those which are afraid of some other men, [1167] and will not approach them: even should they not be willing to approach me, I will go with violence against them. Know me from myself what is expedient for me. [1168] Let no one [1169] envy me of those things which are seen and which are not seen, that I should be accounted worthy of Jesus Christ. Fire, and the cross, and the beasts that are prepared, cutting off of the limbs, and scattering of the bones, and crushing of the whole body, harsh torments of the devil--let these come upon me, but [1170] only let me be accounted worthy of Jesus Christ. __________________________________________________________________ [1166] Literally, "by their injury." [1167] Literally, "and not as that which is afraid of some other men." So Cureton translates, but remarks that the passage is evidently corrupt. The reference plainly is to the fact that the beasts sometimes refused to attack their intended victims. See the case of Blandina, as reported by Eusebius (Hist. Eccl., v. 1.). [1168] Cureton renders interrogatively, "What is expedient for me?" and remarks that "the meaning of the Syriac appears to be, I crave your indulgence to leave the knowledge of what is expedient for me to my own conscience.' " [1169] Literally, "nothing." [1170] Literally, "and." __________________________________________________________________ Chapter VI. The pains of the birth stand over against me. [1171] __________________________________________________________________ [1171] The Latin version translates the Greek here, "He adds gain to me." __________________________________________________________________ Chapter VII. And my love is crucified, and there is no fire in me for another love. I do not desire the food of corruption, neither the lusts of this world. I seek the bread of God, which is the flesh of Jesus Christ; and I seek His blood, a drink which is love incorruptible. __________________________________________________________________ Chapter IX. [1172] My spirit saluteth you, and the love of the Churches which received me as the name of Jesus Christ; for those also who were near to [my] way in the flesh, preceded me in every city. [1173] [Now therefore, being about to arrive shortly in Rome, I know many things in God; but I keep myself within measure, that I may not perish through boasting: for now it is needful for me to fear the more, and not pay regard to those who puff me up. For they who say such things to me scourge me; for I desire to suffer, but I do not know if I am worthy. For zeal is not visible to many, but with me it has war. I have need, therefore, of meekness, by which the prince of this world is destroyed. I am able to write to you of heavenly things, but I fear lest I should do you an injury. Know me from myself. For I am cautious lest ye should not be able to receive [such knowledge], and should be perplexed. For even I, not because I am in bonds, and am able to know heavenly things, and the places of angels, and the stations of the powers that are seen and that are not seen, am on this account a disciple; for I am far short of the perfection which is worthy of God.] Be ye perfectly strong [1174] in the patience of Jesus Christ our God. Here end the three Epistles of Ignatius, bishop and martyr. [1175] __________________________________________________________________ [1172] Chap. viii. of the Greek is entirely omitted in the Syriac. [1173] The following passage is not found in this Epistle in the Greek recensions, but forms, in substance, chaps. iv. and v. of the Epistle to the Trallians. Diverse views are held by critics as to its proper place, according to the degree of authority they ascribe to the Syriac version. Cureton maintains that this passage has been transferred by the forger of the Epistle to the Trallians, "to give a fiar colour to the fabrication by introducing a part of the genuine writing of Ignatius; while Hefele asserts that it is bound by the "closest connection" to the preceding chapter in the Epistle to the Trallians. [1174] Or, as in the Greek, "Fare ye well, to the end." [1175] [N.B.--The aphoristic genius of Ignatius seems to be felt by his Syrian abbreviator, who reduces whole chapters to mere maxims.] __________________________________________________________________ [1160] Another inscription is, "The Third Epistle." __________________________________________________________________ Introductory Note to the Spurious Epistles of Ignatius __________________________________________________________________ To the following introductory note of the translators nothing need be prefixed, except a grateful acknowledgment of the value of their labours and of their good judgment in giving us even these spurious writings for purposes of comparison. They have thus placed the materials for a complete understanding of the whole subject, before students who have a mind to subject it to a thorough and candid examination. The following is the original Introductory Notice:-- We formerly stated that eight out of the fifteen Epistles bearing the name of Ignatius are now universally admitted to be spurious. None of them are quoted or referred to by any ancient writer previous to the sixth century. The style, moreover, in which they are written, so different from that of the other Ignatian letters, and allusions which they contain to heresies and ecclesiastical arrangements of a much later date than that of their professed author, render it perfectly certain that they are not the authentic production of the illustrious bishop of Antioch. We cannot tell when or by whom these Epistles were fabricated. They have been thought to betray the same hand as the longer and interpolated form of the seven Epistles which are generally regarded as genuine. And some have conceived that the writer who gave forth to the world the Apostolic Constitutions under the name of Clement, was probably the author of these letters falsely ascribed to Ignatius, as well as of the longer recension of the seven Epistles which are mentioned by Eusebius. It was a considerable time before editors in modern times began to discriminate between the true and the false in the writings attributed to Ignatius. The letters first published under his name were those three which exist only in Latin. These came forth in 1495 at Paris, being appended to a life of Becket, Archbishop of Canterbury. Some three years later, eleven Epistles, comprising those mentioned by Eusebius, and four others, were published in Latin, and passed through four or five editions. In 1536, the whole of the professedly Ignatian letters were published at Cologne in a Latin version; and this collection also passed through several editions. It was not till 1557 that the Ignatian Epistles appeared for the first time in Greek at Dillingen. After this date many editions came forth, in which the probably genuine were still mixed up with the certainly spurious, the three Latin letters, only being rejected as destitute of authority. Vedelius of Geneva first made the distinction which is now universally accepted, in an edition of these Epistles which he published in 1623; and he was followed by Archbishop Usher and others, who entered more fully into that critical examination of these writings which has been continued down even to our own day. The reader will have no difficulty in detecting the internal grounds on which these eight letters are set aside as spurious. The difference of style from the other Ignatian writings will strike him even in perusing the English version which we have given, while it is of course much more marked in the original. And other decisive proofs present themselves in every one of the Epistles. In that to the Tarsians there is found a plain allusion to the Sabellian heresy, which did not arise till after the middle of the third century. In the Epistle to the Antiochians there is an enumeration of various Church officers, who were certainly unknown at the period when Ignatius lived. The Epistle to Hero plainly alludes to Manichæan errors, and could not therefore have been written before the third century. There are equally decisive proofs of spuriousness to be found in the Epistle to the Philippians, such as the references it contains to the Patripassian heresy originated by Praxeas in the latter part of the second century, and the ecclesiastical feasts, etc., of which it makes mention. The letter to Maria Cassobolita is of a very peculiar style, utterly alien from that of the other Epistles ascribed to Ignatius. And it is sufficient simply to glance at the short Epistles to St. John and the Virgin Mary, in order to see that they carry the stamp of imposture on their front; and, indeed, no sooner were they published than by almost universal consent they were rejected. But though the additional Ignatian letters here given are confessedly spurious, we have thought it not improper to present them to the English reader in an appendix to our first volume. [1176] We have done so, because they have been so closely connected with the name of the bishop of Antioch, and also because they are in themselves not destitute of interest. We have, moreover, the satisfaction of thus placing for the first time within the reach of one acquainted only with our language, all the materials that have entered into the protracted agitation of the famous Ignatian controversy. __________________________________________________________________ [1176] [Spurious writings, if they can be traced to antiquity, are always useful. Sometimes they are evidence of facts, always of opinions, ideas and fancies of their date; and often they enable us to identify the origin of corruptions. Even interpolations prove what later partisans would be glad to find, if they could, in early writers. They bear unwilling testimony to the absence of genuine evidence in favour of their assumptions.] __________________________________________________________________ The Epistle of Ignatius to the Tarsians __________________________________________________________________ Ignatius, who is also called Theophorus, to the Church which is at Tarsus, saved in Christ, worthy of praise, worthy of remembrance, and worthy of love: Mercy and peace from God the Father, and the Lord Jesus Christ, be ever multiplied. __________________________________________________________________ Chapter I.--His own sufferings: exhortation to stedfastness. From Syria even unto Rome I fight with beasts: not that I am devoured by brute beasts, for these, as ye know, by the will of God, spared Daniel, but by beasts in the shape of men, in whom the merciless wild beast himself lies hid, and pricks and wounds me day by day. But none of these hardships "move me, neither count I my life dear unto myself," [1177] in such a way as to love it better than the Lord. Wherefore I am prepared for [encountering] fire, wild beasts, the sword, or the cross, so that only I may see Christ my Saviour and God, who died for me. I therefore, the prisoner of Christ, who am driven along by land and sea, exhort you: "stand fast in the faith," [1178] and be ye steadfast, "for the just shall live by faith;" [1179] be ye unwavering, for "the Lord causes those to dwell in a house who are of one and the same character." [1180] __________________________________________________________________ [1177] Acts xx. 24. [1178] 1 Cor. xvi. 13. [1179] Hab. ii. 4; Gal. iii. 11. [1180] Ps. lxviii. 7 (after the LXX). __________________________________________________________________ Chapter II.--Cautions against false doctrine. I have learned that certain of the ministers of Satan have wished to disturb you, some of them asserting that Jesus was born [only [1181] ] in appearance, was crucified in appearance, and died in appearance; others that He is not the Son of the Creator, and others that He is Himself God over all. [1182] Others, again, hold that He is a mere man, and others that this flesh is not to rise again, so that our proper course is to live and partake of a life of pleasure, for that this is the chief good to beings who are in a little while to perish. A swarm of such evils has burst in upon us. [1183] But ye have not "given place by subjection to them, no, not for one hour." [1184] For ye are the fellow-citizens as well as the disciples of Paul, who "fully preached the Gospel from Jerusalem, and round about unto Illyricum," [1185] and bare about "the marks of Christ" in his flesh. [1186] __________________________________________________________________ [1181] Some omit this. [1182] That is, as appears afterwards from chap. v., so as to have no personality distinct from the Father. [1183] The translation is here somewhat doubtful. [1184] Gal. ii. 5. [1185] Rom. xv. 19. [1186] Gal. vi. 17. __________________________________________________________________ Chapter III.--The true doctrine respecting Christ. Mindful of him, do ye by all means know that Jesus the Lord was truly born of Mary, being made of a woman; and was as truly crucified. For, says he, "God forbid that I should glory, save in the cross of the Lord Jesus." [1187] And He really suffered, and died, and rose again. For says [Paul], "If Christ should become passible, and should be the first to rise again from the dead." [1188] And again, "In that He died, He died unto sin once: but in that He liveth, He liveth unto God." [1189] Otherwise, what advantage would there be in [becoming subject to] bonds, if Christ has not died? what advantage in patience? what advantage in [enduring] stripes? And why such facts as the following: Peter was crucified; Paul and James were slain with the sword; John was banished to Patmos; Stephen was stoned to death by the Jews who killed the Lord? But, [in truth,] none of these sufferings were in vain; for the Lord was really crucified by the ungodly. __________________________________________________________________ [1187] Gal. vi. 14. [1188] Acts xxvi. 23 (somewhat inaccurately rendered in English version). [1189] Rom. vi. 10. __________________________________________________________________ Chapter IV.--Continuation. And [know ye, moreover], that He who was born of a woman was the Son of God, and He that was crucified was "the first-born of every creature," [1190] and God the Word, who also created all things. For says the apostle, "There is one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things." [1191] And again, "For there is one God, and one Mediator between God and man, the man Christ Jesus;" [1192] and, "By Him were all things created that are in heaven, and on earth, visible and invisible; and He is before all things, and by Him all things consist." [1193] __________________________________________________________________ [1190] Col. i. 15. [1191] 1 Cor. viii. 6. [1192] 1 Tim. ii. 5. [1193] Col. i. 16, 17. __________________________________________________________________ Chapter V.--Refutation of the previously mentioned errors. And that He Himself is not God over all, and the Father, but His Son, He [shows when He] says, "I ascend unto my Father and your Father, and to my God and your God." [1194] And again, "When all things shall be subdued unto Him, then shall He also Himself be subject unto Him that put all things under Him, that God may be all in all." [1195] Wherefore it is one [Person] who put all things under, and who is all in all, and another [Person] to whom they were subdued, who also Himself, along with all other things, becomes subject [to the former]. __________________________________________________________________ [1194] John xx. 17. [1195] 1 Cor. xv. 28. __________________________________________________________________ Chapter VI.--Continuation. Nor is He a mere man, by whom and in whom all things were made; for "all things were made by Him." [1196] "When He made the heaven, I was present with Him; and I was there with Him, forming [the world along with Him], and He rejoiced in me daily." [1197] And how could a mere man be addressed in such words as these: "Sit Thou at My right hand?" [1198] And how, again, could such an one declare: "Before Abraham was, I am?" [1199] And, "Glorify Me with Thy glory which I had before the world was?" [1200] What man could ever say, "I came down from heaven, not to do Mine own will, but the will of Him that sent Me?" [1201] And of what man could it be said, "He was the true Light, which lighteth every man that cometh into the world: He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not?" [1202] How could such a one be a mere man, receiving the beginning of His existence from Mary, and not rather God the Word, and the only-begotten Son? For "in the beginning was the Word, and the Word was with God, [1203] and the Word was God." [1204] And in another place, "The Lord created Me, the beginning of His ways, for His ways, for His works. Before the world did He found Me, and before all the hills did He beget Me." [1205] __________________________________________________________________ [1196] John i. 3. [1197] Prov. viii. 27, 30. [1198] Ps. cx. 1. [1199] John viii. 58. [1200] John xvii. 5. [1201] John vi. 38. [1202] John i. 9, 10, 11. [1203] John i. 1. [1204] Some insert here John i. 3. [1205] Prov. viii. 22, 23, 25. __________________________________________________________________ Chapter VII.--Continuation. And that our bodies are to rise again, He shows when He says, "Verily I say unto you, that the hour cometh, in the which all that are in the graves shall hear the voice of the Son of God; and they that hear shall live." [1206] And [says] the apostle, "For this corruptible must put on incorruption, and this mortal must put on immortality." [1207] And that we must live soberly and righteously, he [shows when he] says again, "Be not deceived: neither adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor fornicators, nor revilers, nor drunkards, nor thieves, can inherit the kingdom of God." [1208] And again, "If the dead rise not, then is not Christ raised; our preaching therefore is vain, and your faith is also vain: ye are yet in your sins. Then they also that are fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men most miserable. If the dead rise not, let us eat and drink, for to-morrow we die." [1209] But if such be our condition and feelings, wherein shall we differ from asses and dogs, who have no care about the future, but think only of eating, and of indulging [1210] such appetites as follow after eating? For they are unacquainted with any intelligence moving within them. __________________________________________________________________ [1206] John v. 25, 28. [1207] 1 Cor. xv. 53. [1208] 1 Cor. vi. 9. [1209] 1 Cor. xv. 13, 14, 17, 18, 19, 32. [1210] Literally, "coming also to the appetite of those things after eating." The text is doubtful. __________________________________________________________________ Chapter VIII.--Exhortations to holiness and good order. May I have joy of you in the Lord! Be ye sober. Lay aside, every one of you, all malice and beast-like fury, evil-speaking, calumny, filthy speaking, ribaldry, whispering, arrogance, drunkenness, lust, avarice, vainglory, envy, and everything akin to these. "But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof." [1211] Ye presbyters, be subject to the bishop; ye deacons, to the presbyters; and ye, the people, to the presbyters and the deacons. Let my soul be for theirs who preserve this good order; and may the Lord be with them continually! __________________________________________________________________ [1211] Rom. xiii. 14. __________________________________________________________________ Chapter IX.--Exhortations to the discharge of relative duties. Ye husbands, love your wives; and ye wives, your husbands. Ye children, reverence your parents. Ye parents, "bring up your children in the nurture and admonition of the Lord." [1212] Honour those [who continue] in virginity, as the priestesses of Christ; and the widows [that persevere] in gravity of behaviour, as the altar of God. Ye servants, wait upon your masters with [respectful] fear. Ye masters, issue orders to your servants with tenderness. Let no one among you be idle; for idleness is the mother of want. I do not enjoin these things as being a person of any consequence, although I am in bonds [for Christ]; but as a brother, I put you in mind of them. The Lord be with you! __________________________________________________________________ [1212] Eph. vi. 4. __________________________________________________________________ Chapter X.--Salutations. May I enjoy your prayers! Pray ye that I may attain to Jesus. I commend unto you the Church which is at Antioch. The Churches of Philippi, [1213] whence also I write to you, salute you. Philo, your deacon, to whom also I give thanks as one who has zealously ministered to me in all things, salutes you. Agathopus, the deacon from Syria, who follows me in Christ, salutes you. "Salute ye one another with a holy kiss." [1214] I salute you all, both male and female, who are in Christ. Fare ye well in body, and soul, and in one Spirit; and do not ye forget me. The Lord be with you! __________________________________________________________________ [1213] Literally, "of the Philippians." [1214] 1 Pet. v. 14. __________________________________________________________________ __________________________________________________________________ The Epistle of Ignatius to the Antiochians __________________________________________________________________ Ignatius, who is also called Theophorus, to the Church sojourning in Syria, which has obtained mercy from God, and been elected by Christ, and which first [1215] received the name Christ, [wishes] happiness in God the Father, and the Lord Jesus Christ. __________________________________________________________________ Chapter I.--Cautions against error. The Lord has rendered my bonds light and easy since I learnt that you are in peace, that you live in all harmony both of the flesh and spirit. "I therefore, the prisoner of the Lord, [1216] beseech you, that ye walk worthy of the vocation wherewith ye are called," [1217] guarding against those heresies of the wicked one which have broken in upon us, to the deceiving and destruction of those that accept of them; but that ye give heed to the doctrine of the apostles, and believe both the law and the prophets: that ye reject every Jewish and Gentile error, and neither introduce a multiplicity of gods, nor yet deny Christ under the pretence of [maintaining] the unity of God. __________________________________________________________________ [1216] Literally, "in the Lord." [1217] Eph. iv. 1. __________________________________________________________________ Chapter II.--The true doctrine respecting God and Christ. For Moses, the faithful servant of God, when he said, "The Lord thy God is one Lord," [1218] and thus proclaimed that there was only one God, did yet forthwith confess also our Lord when he said, "The Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord." [1219] And again, "And God [1220] said, Let Us make man after our image: and so God made man, after the image of God made He him." [1221] And further, "In the image of God made He man." [1222] And that [the Son of God] was to be made man, [Moses shows when] he says, "A prophet shall the Lord raise up unto you of your brethren, like unto me." [1223] __________________________________________________________________ [1218] Deut. vi. 4; Mark xii. 29. [1219] Gen. xix. 24. [1220] The ms. has "Lord." [1221] Gen. i. 26, 27. [1222] Gen. v. 1, Gen. ix. 6. [1223] Deut. xviii. 15; Acts iii. 22, Acts vii. 37. __________________________________________________________________ Chapter III.--The same continued. The prophets also, when they speak as in the person of God, [saying,] "I am God, the first [of beings], and I am also the last, [1224] and besides Me there is no God," [1225] concerning the Father of the universe, do also speak of our Lord Jesus Christ. "A Son," they say, has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God." [1226] And concerning His incarnation, "Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel." [1227] And concerning the passion, "He was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, I also was an innocent lamb led to be sacrificed." [1228] __________________________________________________________________ [1224] Literally, "after these things." [1225] Isa. xliv. 6. [1226] Isa. ix. 6. [1227] Isa. vii. 14; Matt. i. 23. [1228] Isa. liii. 7; Jer. xi. 19. __________________________________________________________________ Chapter IV.--Continuation. The Evangelists, too, when they declared that the one Father was "the only true God," [1229] did not omit what concerned our Lord, but wrote: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made." [1230] And concerning the incarnation: "The Word," says [the Scripture], "became flesh, and dwelt among us." [1231] And again: "The book of the generation of Jesus Christ, the son of David, the son of Abraham." [1232] And those very apostles, who said "that there is one God," [1233] said also that "there is one Mediator between God and men." [1234] Nor were they ashamed of the incarnation and the passion. For what says [one]? "The man Christ Jesus, who gave Himself" [1235] for the life and salvation of the world. __________________________________________________________________ [1229] John xvii. 3. [1230] John i. 1. [1231] John i. 14. [1232] Matt. i. 1. [1233] 1 Cor. viii. 4, 6; Gal. iii. 20. [1234] Eph. iv. 5, 6; 1 Tim. ii. 5. [1235] 1 Tim. ii. 5. __________________________________________________________________ Chapter V.--Denunciation of false teachers. Whosoever, therefore, declares that there is but one God, only so as to take away the divinity of Christ, is a devil, [1236] and an enemy of all righteousness. He also that confesseth Christ, yet not as the Son of the Maker of the world, but of some other unknown [1237] being, different from Him whom the law and the prophets have proclaimed, this man is an instrument of the devil. And he that rejects the incarnation, and is ashamed of the cross for which I am in bonds, this man is antichrist. [1238] Moreover, he who affirms Christ to be a mere man is accursed, according to the [declaration of the] prophet, [1239] since he puts not his trust in God, but in man. Wherefore also he is unfruitful, like the wild myrtle-tree. __________________________________________________________________ [1236] Comp. John vi. 70. Some read, "the son of the devil." [1237] Or, "that cannot be known." [1238] Comp. 1 John ii. 22, 1 John iv. 3; 2 John 7. [1239] Jer. xvii. 5. __________________________________________________________________ Chapter VI.--Renewed cautions. These things I write to you, thou new olive-tree of Christ, not that I am aware you hold any such opinions, but that I may put you on your guard, as a father does his children. Beware, therefore, of those that hasten to work mischief, those "enemies of the cross of Christ, whose end is destruction, whose glory is in their shame." [1240] Beware of those "dumb dogs," those trailing serpents, those scaly [1241] dragons, those asps, and basilisks, and scorpions. For these are subtle wolves, [1242] and apes that mimic the appearance of men. __________________________________________________________________ [1240] Phil. iii. 18, 19. [1241] The text is here doubtful. [1242] Literally, "fox-like thoes," lynxes being perhaps intended. __________________________________________________________________ Chapter VII.--Exhortation to consistency of conduct. Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias, [1243] your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. "If any man love not the Lord Jesus Christ, let him be Anathema." [1244] Be ye followers of me. [1245] My soul be for yours, when I attain to Jesus. Remember my bonds. [1246] __________________________________________________________________ [1243] Some think that this is the same person as the Euodias referred to by St. Paul, Phil. iv. 2; but, as appears from the Greek (ver. 3, haitines), the two persons there mentioned were women. [1244] 1 Cor. xvi. 22. [1245] Comp. 1 Cor. iv. 16. [1246] Comp. Col. iv. 18. __________________________________________________________________ Chapter VIII.--Exhortations to the presbyters and others. Ye presbyters, "feed the flock which is among you," [1247] till God shall show who is to hold the rule over you. For "I am now ready to be offered," [1248] that I "may win Christ." [1249] Let the deacons know of what dignity they are, and let them study to be blameless, that they may be the followers of Christ. Let the people be subject to the presbyters and the deacons. Let the virgins know to whom they have consecrated themselves. __________________________________________________________________ [1247] 1 Pet. v. 2. [1248] 2 Tim. iv. 6. [1249] Phil. iii. 8. __________________________________________________________________ Chapter IX.--Duties of husbands, wives, parents, and children. Let the husbands love their wives, remembering that, at the creation, one woman, and not many, was given to one man. Let the wives honour their husbands, as their own flesh; and let them not presume to address them by their names. [1250] Let them also be chaste, reckoning their husbands as their only partners, to whom indeed they have been united according to the will of God. Ye parents, impart a holy training to your children. Ye children, "honour your parents, that it may be well with you." [1251] __________________________________________________________________ [1250] Comp. 1 Pet. iii. 6. [1251] Eph. vi. 1, 3. __________________________________________________________________ Chapter X.--Duties of masters and servants. Ye masters, do not treat your servants with haughtiness, but imitate patient Job, who declares, "I did not despise [1252] the cause [1253] of my man-servant, or of my maid-servant, when they contended with me. For what in that case shall I do when the Lord makes an inquisition regarding me?" [1254] And you know what follows. Ye servants, do not provoke your masters to anger in anything, lest ye become the authors of incurable mischiefs to yourselves. __________________________________________________________________ [1252] Literally, "If I did despise." [1253] Or, "judgment." [1254] Job xxxi. 13, 14. __________________________________________________________________ Chapter XI.--Inculcation of various moral duties. Let no one addicted to idleness eat, [1255] lest he become a wanderer about, and a whoremonger. Let drunkenness, anger, envy, reviling, clamour, and blasphemy "be not so much as named among you." [1256] Let not the widows live a life of pleasure, lest they wax wanton against the word. [1257] Be subject to Cæsar in everything in which subjection implies no [spiritual] danger. Provoke not those that rule over you to wrath, that you may give no occasion against yourselves to those that seek for it. But as to the practice of magic, or the impure love of boys, or murder, it is superfluous to write to you, since such vices are forbidden to be committed even by the Gentiles. I do not issue commands on these points as if I were an apostle; but, as your fellow-servant, I put you in mind of them. __________________________________________________________________ [1255] Comp. 2 Thess. iii. 10. [1256] Eph. v. 3. [1257] 1 Tim. v. 6, 11. __________________________________________________________________ Chapter XII.--Salutations. I salute the holy presbytery. I salute the sacred deacons, and that person most dear to me, [1258] whom may I behold, through the Holy Spirit, occupying my place when I shall attain to Christ. My soul be in place of his. I salute the sub-deacons, the readers, the singers, the doorkeepers, the labourers, [1259] the exorcists, the confessors. [1260] I salute the keepers of the holy gates, the deaconesses in Christ. I salute the virgins betrothed to Christ, of whom may I have joy in the Lord Jesus. [1261] I salute the people of the Lord, from the smallest to the greatest, and all my sisters in the Lord. __________________________________________________________________ [1258] Literally, "the name desirable to me," referring to Hero the deacon. [1259] A class of persons connected with the Church, whose duty it was to bury the bodies of the martyrs and others. [1260] Such as voluntarily confessed Christ before Gentile rulers. [1261] Some insert here a clause referring to widows. __________________________________________________________________ Chapter XIII.--Salutations continued. I salute Cassian and his partner in life, and their very dear children. Polycarp, that most worthy bishop, who is also deeply interested in you, salutes you; and to him I have commended you in the Lord. The whole Church of the Smyrnæans, indeed, is mindful of you in their prayers in the Lord. Onesimus, the pastor of the Ephesians, salutes you. Damas, [1262] the bishop of Magnesia, salutes you. Polybius, bishop of the Trallians, salutes you. Philo and Agathopus, the deacons, my companions, salute you, "Salute one another with a holy kiss." [1263] __________________________________________________________________ [1262] Or, as some read, "Demas." [1263] 2 Cor. xiii. 12. __________________________________________________________________ Chapter XIV.--Conclusion. I write this letter to you from Philippi. May He who is alone unbegotten, keep you stedfast both in the spirit and in the flesh, through Him who was begotten before time [1264] began! And may I behold you in the kingdom of Christ! I salute him who is to bear rule over you in my stead: may I have joy of him in the Lord! Fare ye well in God, and in Christ, being enlightened by the Holy Spirit. __________________________________________________________________ [1264] Literally, "before ages." __________________________________________________________________ [1215] Comp. Acts xi. 26. __________________________________________________________________ The Epistle of Ignatius to Hero, a Deacon of Antioch __________________________________________________________________ Ignatius, who is also called Theophorus, to Hero, the deacon of Christ, and the servant of God, a man honoured by God, and most dearly loved as well as esteemed, who carries Christ and the Spirit within him, and who is mine own son in faith and love: Grace, mercy, and peace from Almighty God, and from Christ Jesus our Lord, His only-begotten Son, "who gave Himself for our sins, that He might deliver us from the present evil world," [1265] and preserve us unto His heavenly kingdom. __________________________________________________________________ Chapter I.--Exhortations to earnestness and moderation. I Exhort thee in God, that thou add [speed] to thy course, and that thou vindicate thy dignity. Have a care to preserve concord with the saints. Bear [the burdens of] the weak, that "thou mayest fulfil the law of Christ." [1266] Devote [1267] thyself to fasting and prayer, but not beyond measure, lest thou destroy thyself [1268] thereby. Do not altogether abstain from wine and flesh, for these things are not to be viewed with abhorrence, since [the Scripture] saith, "Ye shall eat the good things of the earth." [1269] And again, "Ye shall eat flesh even as herbs." [1270] And again, "Wine maketh glad the heart of man, and oil exhilarates, and bread strengthens him." [1271] But all are to be used with moderation, as being the gifts of God. "For who shall eat or who shall drink without Him? For if anything be beautiful, it is His; and if anything be good, it is His." [1272] Give attention to reading, [1273] that thou mayest not only thyself know the laws, but mayest also explain them to others, as the earnest servant [1274] of God. "No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier; and if a man also strive for masteries, yet is he not crowned except he strive lawfully." [1275] I that am in bonds pray that my soul may be in place of yours. __________________________________________________________________ [1266] Gal. vi. 2. [1267] Literally, "having leisure for." [1268] Literally, "cast thyself down." [1269] Isa. i. 19. [1270] Gen. ix. 3. [1271] Ps. civ. 15. [1272] Eccl. ii. 25 (after LXX.); Zech. ix. 17. [1273] Comp. 1 Tim. iv. 13. [1274] Literally, "athlete." [1275] 2 Tim. ii. 4. __________________________________________________________________ Chapter II.--Cautions against false teachers. Every one that teaches anything beyond what is commanded, though he be [deemed] worthy of credit, though he be in the habit of fasting, though he live in continence, though he work miracles, though he have the gift of prophecy, let him be in thy sight as a wolf in sheep's clothing, [1276] labouring for the destruction of the sheep. If any one denies the cross, and is ashamed of the passion, let him be to thee as the adversary himself. "Though he gives all his goods to feed the poor, though he remove mountains, though he give his body to be burned," [1277] let him be regarded by thee as abominable. If any one makes light of the law or the prophets, which Christ fulfilled at His coming, let him be to thee as antichrist. If any one says that the Lord is a mere man, he is a Jew, a murderer of Christ. __________________________________________________________________ [1276] Comp. Matt. vii. 15. [1277] 1 Cor. xiii. 2. __________________________________________________________________ Chapter III.--Exhortations as to ecclesiastical duties. "Honour widows that are widows indeed." [1278] Be the friend of orphans; for God is "the Father of the fatherless, and the Judge of the widows." [1279] Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice, [1280] ordain, and lay on hands; but thou ministerest to them, as the holy Stephen did at Jerusalem to James and the presbyters. Do not neglect the sacred meetings [1281] [of the saints]; inquire after every one by name. "Let no man despise thy youth, but be thou an example to the believers, both in word and conduct." [1282] __________________________________________________________________ [1278] 1 Tim. v. 3. [1279] Ps. lxviii. 5. [1280] The term hierourgeo, which we have translated as above, is one whose signification is disputed. It occurs once in the New Testament (Rom. xv. 16) where it is translated in our English version simply "ministering." Etymologically, it means "to act as a priest," and we have in our translation followed Hesychius (Cent. iv.), who explains it as meaning "to offer sacrifice." [The whole passage in the Epistle to the Romans, where this word occurs may be compared (original Greek) with Mal. i. 11, Heb. v. 1, etc.] [1281] Specifically, assemblies for the celebration of the Lord's Supper. [1282] 1 Tim. iv. 12. __________________________________________________________________ Chapter IV.--Servants and women are not to be despised. Be not ashamed of servants, for we possess the same nature in common with them. Do not hold women in abomination, for they have given thee birth, and brought thee up. It is fitting, therefore, to love those that were the authors of our birth (but only in the Lord), inasmuch as a man can produce no children without a woman. It is right, therefore, that we should honour those who have had a part in giving us birth. "Neither is the man without the woman, nor the woman without the man," [1283] except in the case of those who were first formed. For the body of Adam was made out of the four elements, and that of Eve out of the side of Adam. And, indeed, the altogether peculiar birth of the Lord was of a virgin alone. [This took place] not as if the lawful union [of man and wife] were abominable, but such a kind of birth was fitting to God. For it became the Creator not to make use of the ordinary method of generation, but of one that was singular and strange, as being the Creator. __________________________________________________________________ [1283] 1 Cor. xi. 11. __________________________________________________________________ Chapter V.--Various relative duties. Flee from haughtiness, "for the Lord resisteth the proud." [1284] Abhor falsehood, for says [the Scripture], "Thou shalt destroy all them that speak lies." [1285] Guard against envy, for its author is the devil, and his successor Cain, who envied his brother, and out of envy committed murder. Exhort my sisters to love God, and be content with their own husbands only. In like manner, exhort my brethren also to be content with their own wives. Watch over the virgins, as the precious treasures of Christ. Be long-suffering, [1286] that thou mayest be great in wisdom. Do not neglect the poor, in so far as thou art prosperous. For "by alms and fidelity sins are purged away." [1287] __________________________________________________________________ [1284] Jas. iv. 6; 1 Pet. v. 5. [1285] Ps. v. 6. [1286] Prov. xiv. 29. [1287] Prov. xv. 27 (after LXX.: Prov. xvi. 6 in English version) __________________________________________________________________ Chapter VI--Exhortations to purity and caution. Keep thyself pure as the habitation of God. Thou art the temple of Christ. Thou art the instrument of the Spirit. Thou knowest in what way I have brought thee up. Though I am the least of men, do thou seek to follow me, be thou an imitator of my conduct. I do not glory in the world, but in the Lord. I exhort Hero, my son; "but let him that glorieth, glory in the Lord." [1288] May I have joy of thee, my dear son, whose guardian may He be who is the only unbegotten God, and the Lord Jesus Christ! Do not believe all persons, do not place confidence in all; nor let any man get the better of thee by flattery. For many are the ministers of Satan; and "he that is hasty to believe is light of heart." [1289] __________________________________________________________________ [1288] 1 Cor. i. 31; 2 Cor. x. 17. [1289] Sirach xix. 4. __________________________________________________________________ Chapter VII.--Solemn charge to Hero, as future bishop of Antioch. Keep God in remembrance, and thou shalt never sin. Be not double-minded [1290] in thy prayers; for blessed is he who doubteth not. For I believe in the Father of the Lord Jesus Christ, and in His only-begotten Son, that God will show me, Hero, upon my throne. Add speed, therefore, [1291] to thy course. I charge thee before the God of the universe, and before Christ, and in the presence of the Holy Spirit, and of the ministering ranks [of angels], keep in safety that deposit which I and Christ have committed to thee, and do not judge thyself unworthy of those things which have been shown by God [to me] concerning thee. I hand over to thee the Church of Antioch. I have commended you to Polycarp in the Lord Jesus Christ. __________________________________________________________________ [1290] Comp. Jas. i. 6, 8. [1291] Comp. Epistle to the Antiochians, chap. xii. __________________________________________________________________ Chapter VIII.--Salutations. The bishops, Onesimus, Bitus, Damas, Polybius, and all they of Philippi (whence also I have written to thee), salute thee in Christ. Salute the presbytery worthy of God: salute my holy fellow-deacons, of whom may I have joy in Christ, both in the flesh and in the spirit. Salute the people of the Lord, from the smallest to the greatest, every one by name; whom I commit to thee as Moses did [the Israelites] to Joshua, who was their leader after him. And do not reckon this which I have said presumptuous on my part; for although we are not such as they were, yet we at least pray that we may be so, since indeed we are the children of Abraham. Be strong, therefore, O Hero, like a hero, and like a man. For from henceforth thou shalt lead [1292] in and out the people of the Lord that are in Antioch, and so "the congregation of the Lord shall not be as sheep which have no shepherd." [1293] __________________________________________________________________ [1292] Comp. Deut. xxxi. 7, 23. [1293] Num. xxvii. 17. __________________________________________________________________ Chapter IX.--Concluding salutations and instructions. Salute Cassian, my host, and his most serious-minded partner in life, and their very dear children, to whom may "God grant that they find mercy of the Lord in that day," [1294] on account of their ministrations to us, whom also I commend to thee in Christ. Salute by name all the faithful in Christ that are at Laodicea. Do not neglect those at Tarsus, but look after them steadily, confirming them in the Gospel. I salute in the Lord, Maris the bishop of Neapolis, near Anazarbus. Salute thou also Mary my daughter, distinguished both for gravity and erudition, as also "the Church which is in her house." [1295] May my soul be in place of hers: she is the very pattern of pious women. May the Father of Christ, by His only-begotten Son, preserve thee in good health, and of high repute in all things, to a very old age, for the benefit of the Church of God! Farewell in the Lord, and pray thou that I may be perfected. __________________________________________________________________ [1294] 2 Tim. i. 18. [1295] Col. iv. 15. __________________________________________________________________ [1265] Gal. i. 4. __________________________________________________________________ The Epistle of Ignatius to the Philippians __________________________________________________________________ Ignatius, who is also called Theophorus, to the Church of God which is at Philippi, which has obtained mercy in faith, and patience, and love unfeigned: Mercy and peace from God the Father, and the Lord Jesus Christ, "who is the Saviour of all men, specially of them that believe." [1296] __________________________________________________________________ Chapter I.--Reason for writing the epistle. Being mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren, [1297] to put you in remembrance of your Christian course, [1298] "that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith," [1299] as Paul admonished you. For if there is one God of the universe, the Father of Christ, "of whom are all things;" [1300] and one Lord Jesus Christ, our [Lord], "by whom are all things;" [1301] and also one Holy Spirit, who wrought [1302] in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord; [1303] and also one elect Church; there ought likewise to be but one faith in respect to Christ. For "there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all." [1304] __________________________________________________________________ [1297] Literally, "to your brother-loving spiritual love according to God." [1298] Literally, "course in Christ." [1299] 1 Cor. i. 10; Phil. ii. 2, Phil. iii. 16. [1300] 1 Cor. viii. 6. [1301] 1 Cor. viii. 6. [1302] 1 Cor. xii. 11. [1303] Literally, "which is given unto the death of the Lord." [1304] Eph. iv. 5. __________________________________________________________________ Chapter II.--Unity of the three divine persons. There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." [1305] And again, "Hath not one God created us? Have we not all one Father? [1306] And there is also one Son, God the Word. For "the only-begotten Son," saith [the Scripture], "who is in the bosom of the Father." [1307] And again, "One Lord Jesus Christ." [1308] And in another place, "What is His name, or what His Son's name, that we may know?" [1309] And there is also one Paraclete. [1310] For "there is also," saith [the Scripture], "one Spirit," [1311] since "we have been called in one hope of our calling." [1312] And again, "We have drunk of one Spirit," [1313] with what follows. And it is manifest that all these gifts [possessed by believers] "worketh one and the self-same Spirit." [1314] There are not then either three Fathers, [1315] or three Sons, or three Paracletes, but one Father, and one Son, and one Paraclete. Wherefore also the Lord, when He sent forth the apostles to make disciples of all nations, commanded them to "baptize in the name of the Father, and of the Son, and of the Holy Ghost," [1316] not unto one [person] having three names, nor into three [persons] who became incarnate, but into three possessed of equal honour. __________________________________________________________________ [1305] Deut. vi. 4; Mark xii. 29. [1306] Mal. ii. 10. [1307] John i. 18. [1308] 1 Cor. viii. 6. [1309] Prov. xxx. 4. [1310] i.e., "Advocate" or "Comforter;" comp. John xiv. 16. [1311] Eph. iv. 4. [1312] 1 Cor. xii. 13. [1313] Eph. iv. 4. [1314] 1 Cor. xii. 11. [1315] Comp. Athanasian Creed. [1316] Matt. xxviii. 19. __________________________________________________________________ Chapter III.--Christ was truly born, and died. For there is but One that became incarnate, and that neither the Father nor the Paraclete, but the Son only, [who became so] not in appearance or imagination, but in reality. For "the Word became flesh." [1317] For "Wisdom builded for herself a house." [1318] And God the Word was born as man, with a body, of the Virgin, without any intercourse of man. For [it is written], "A virgin shall conceive in her womb, and bring forth a son." [1319] He was then truly born, truly grew up, truly ate and drank, was truly crucified, and died, and rose again. He who believes these things, as they really were, and as they really took place, is blessed. He who believeth them not is no less accursed than those who crucified the Lord. For the prince of this world rejoiceth when any one denies the cross, since he knows that the confession of the cross is his own destruction. For that is the trophy which has been raised up against his power, which when he sees, he shudders, and when he hears of, is afraid. __________________________________________________________________ [1317] John i. 14. [1318] Prov. ix. 1. [1319] Isa. vii. 14. __________________________________________________________________ Chapter IV.--The malignity and folly of Satan. And indeed, before the cross was erected, he (Satan) was eager that it should be so; and he "wrought" [for this end] "in the children of disobedience." [1320] He wrought in Judas, in the Pharisees, in the Sadducees, in the old, in the young, and in the priests. But when it was just about to be erected, he was troubled, and infused repentance into the traitor, and pointed him to a rope to hang himself with, and taught him [to die by] strangulation. He terrified also the silly woman, disturbing her by dreams; and he, who had tried every means to have the cross prepared, now endeavoured to put a stop to its erection; [1321] not that he was influenced by repentance on account of the greatness of his crime (for in that case he would not be utterly depraved), but because he perceived his own destruction [to be at hand]. For the cross of Christ was the beginning of his condemnation, the beginning of his death, the beginning of his destruction. Wherefore, also, he works in some that they should deny the cross, be ashamed of the passion, call the death an appearance, mutilate and explain away the birth of the Virgin, and calumniate the [human] nature [1322] itself as being abominable. He fights along with the Jews to a denial of the cross, and with the Gentiles to the calumniating of Mary, [1323] who are heretical in holding that Christ possessed a mere phantasmal body. [1324] For the leader of all wickedness assumes manifold [1325] forms, beguiler of men as he is, inconsistent, and even contradicting himself, projecting one course and then following another. For he is wise to do evil, but as to what good may be he is totally ignorant. And indeed he is full of ignorance, on account of his voluntary want of reason: for how can he be deemed anything else who does not perceive reason when it lies at his very feet? __________________________________________________________________ [1320] Eph. ii. 2. [1321] [This is the idea worked out by St. Bernard. See my note (supra) suffixed to the Syriac Epistle to Ephesians.] [1322] The various Gnostic sects are here referred to, who held that matter was essentially evil, and therefore denied the reality of our Lord's incarnation. [1323] The ms. has mageias, "of magic;" we have followed the emendation proposed by Faber. [1324] Literally, "heretical in respect to phantasy." [1325] Literally, is "various," or "manifold." __________________________________________________________________ Chapter V.--Apostrophe to Satan. For if the Lord were a mere man, possessed of a soul and body only, why dost thou mutilate and explain away His being born with the common nature of humanity? Why dost thou call the passion a mere appearance, as if it were any strange thing happening to a [mere] man? And why dost thou reckon the death of a mortal to be simply an imaginary death? But if, [on the other hand,] He is both God and man, then why dost thou call it unlawful to style Him "the Lord of glory," [1326] who is by nature unchangeable? Why dost thou say that it is unlawful to declare of the Lawgiver who possesses a human soul, "The Word was made flesh," [1327] and was a perfect man, and not merely one dwelling in a man? But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity? [1328] __________________________________________________________________ [1326] 1 Cor. ii. 8. [1327] John i. 14. [1328] Matt. iv. 23, Matt. ix. 35. __________________________________________________________________ Chapter VI.--Continuation. And how can He be but God, who raises up the dead, sends away the lame sound of limb, cleanses the lepers, restores sight to the blind, and either increases or transmutes existing substances, as the five loaves and the two fishes, and the water which became wine, and who puts to flight thy whole host by a mere word? And why dost thou abuse the nature of the Virgin, and style her members disgraceful, since thou didst of old display such in public processions, [1329] and didst order them to be exhibited naked, males in the sight of females, and females to stir up the unbridled lust of males? But now these are reckoned by thee disgraceful, and thou pretendest to be full of modesty, thou spirit of fornication, not knowing that then only anything becomes disgraceful when it is polluted by wickedness. But when sin is not present, none of the things that have been created are shameful, none of them evil, but all very good. But inasmuch as thou art blind, thou revilest these things. __________________________________________________________________ [1329] Reference seems to be made to obscene heathen practices. __________________________________________________________________ Chapter VII.--Continuation: inconsistency of Satan. And how, again, does Christ not at all appear to thee to be of the Virgin, but to be God over all, [1330] and the Almighty? Say, then, who sent Him? Who was Lord over Him? And whose will did He obey? And what laws did He fulfil, since He was subject neither to the will nor power of any one? And while you deny that Christ was born, [1331] you affirm that the unbegotten was begotten, and that He who had no beginning was nailed to the cross, by whose permission I am unable to say. But thy changeable tactics do not escape me, nor am I ignorant that thou art wont to walk with slanting and uncertain [1332] steps. And thou art ignorant who really was born, thou who pretendest to know everything. __________________________________________________________________ [1330] i.e., so as to have no separate personality from the Father. Comp. Epistle to the Tarsians, chap. ii. [1331] Literally, "and taking away Christ from being born." [1332] Literally, "double." __________________________________________________________________ Chapter VIII.--Continuation: ignorance of Satan. For many things are unknown [1333] to thee; [such as the following]: the virginity of Mary; the wonderful birth; Who it was that became incarnate; the star which guided those who were in the east; the Magi who presented gifts; the salutation of the archangel to the Virgin; the marvellous conception of her that was betrothed; the announcement of the boy-forerunner respecting the son of the Virgin, and his leaping in the womb on account of what was foreseen; the songs of the angels over Him that was born; the glad tidings announced to the shepherds; the fear of Herod lest his kingdom should be taken from him; the command to slay the infants; the removal into Egypt, and the return from that country to the same region; the infant swaddling-bands; the human registration; the nourishing by means of milk; the name of father given to Him who did not beget; the manger because there was not room [elsewhere]; no human preparation [for the Child]; the gradual growth, human speech, hunger, thirst, journeyings, weariness; the offering of sacrifices, and then also circumcision, baptism; the voice of God over Him that was baptized, as to who He was and whence [He had come]; the testimony of the Spirit and the Father from above; the voice of John the prophet when it signified the passion by the appellation of "the Lamb;" the performance of divers miracles, manifold healings; the rebuke of the Lord ruling both the sea and the winds; evil spirits expelled; thou thyself subjected to torture, and, when afflicted by the power of Him who had been manifested, not having it in thy power to do anything. __________________________________________________________________ [1333] According to many of the Fathers, Satan was in great ignorance as to a multitude of points connected with Christ. [See my note at end of the Syriac Epistle to Ephesians, supra.] __________________________________________________________________ Chapter IX.--Continuation: ignorance of Satan. Seeing these things, thou wast in utter perplexity. [1334] And thou wast ignorant that it was a virgin that should bring forth; but the angels' song of praise struck thee with astonishment, as well as the adoration of the Magi, and the appearance of the star. Thou didst revert to thy state of [wilful] ignorance, because all the circumstances seemed to thee trifling; [1335] for thou didst deem the swaddling-bands, the circumcision, and the nourishment by means of milk contemptible: [1336] these things appeared to thee unworthy of God. Again, thou didst behold a man who remained forty days and nights without tasting human food, along with ministering angels at whose presence thou didst shudder, when first of all thou hadst seen Him baptized as a common man, and knewest not the reason thereof. But after His [lengthened] fast thou didst again assume thy wonted audacity, and didst tempt Him when hungry, as if He had been an ordinary man, not knowing who He was. For thou saidst, "If thou be the Son of God, command that these stones be made bread." [1337] Now, this expression, "If thou be the Son," is an indication of ignorance. For if thou hadst possessed real knowledge, thou wouldst have understood that the Creator can with equal ease both create what does not exist, and change that which already has a being. And thou temptedst by means of hunger [1338] Him who nourisheth all that require food. And thou temptedst the very "Lord of glory," [1339] forgetting in thy malevolence that "man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." For if thou hadst known that He was the Son of God, thou wouldst also have understood that He who had kept his [1340] body from feeling any want for forty days and as many nights, could have also done the same for ever. Why, then, does He suffer hunger? In order to prove that He had assumed a body subject to the same feelings as those of ordinary men. By the first fact He showed that He was God, and by the second that He was also man. __________________________________________________________________ [1334] Literally, "thou wast dizzy in the head." [1335] Literally, "on account of the paltry things." [1336] Literally, "small." [1337] Matt. iv. 3. [1338] Or, "the belly." [1339] 1 Cor. ii. 8. [1340] Some insert, "corruptible." __________________________________________________________________ Chapter X.--Continuation: audacity of Satan. Darest thou, then, who didst fall "as lightning" [1341] from the very highest glory, to say to the Lord, "Cast thyself down from hence [1342] [to Him] to whom the things that are not are reckoned as if they were, [1343] and to provoke to a display of vainglory Him that was free from all ostentation? And didst thou pretend to read in Scripture concerning Him: "For He hath given His angels charge concerning Thee, and in their hands they shall bear Thee up, lest thou shouldest dash Thy foot against a stone?" [1344] At the same time thou didst pretend to be ignorant of the rest, furtively concealing what [the Scripture] predicted concerning thee and thy servants: "Thou shalt tread upon the adder and the basilisk; the lion and the dragon shall thou trample under foot." [1345] __________________________________________________________________ [1341] Luke x. 18. [1342] Matt. iv. 6. [1343] Comp. Rom. iv. 17. [1344] Matt. iv. 6. [1345] Ps. xci. 13. __________________________________________________________________ Chapter XI.--Continuation: audacity of Satan. If, therefore, thou art trodden down under the feet of the Lord, how dost thou tempt Him that cannot be tempted, forgetting that precept of the lawgiver, "Thou shall not tempt the Lord thy God?" [1346] Yea, thou even darest, most accursed one, to appropriate the works of God to thyself, and to declare that the dominion over these was delivered to thee. [1347] And thou dost set forth thine own fall as an example to the Lord, and dost promise to give Him what is really His own, if He would fall down and worship thee. [1348] And how didst thou not shudder, O thou spirit more wicked through thy malevolence than all other wicked spirits, to utter such words against the Lord? Through thine appetite [1349] wast thou overcome, and through thy vainglory wast thou brought to dishonour: through avarice and ambition dost thou [now] draw on [others] to ungodliness. Thou, O Belial, dragon, apostate, crooked serpent, rebel against God, outcast from Christ, alien from the Holy Spirit, exile from the ranks of the angels, reviler of the laws of God, enemy of all that is lawful, who didst rise up against the first-formed of men, and didst drive forth [from obedience to] the commandment [of God] those who had in no respect injured thee; thou who didst raise up against Abel the murderous Cain; thou who didst take arms against Job: dost thou say to the Lord, "If Thou wilt fall down and worship me?" Oh what audacity! Oh what madness! Thou runaway slave, thou incorrigible [1350] slave, dost thou rebel against the good Lord? Dost thou say to so great a Lord, the God of all that either the mind or the senses can perceive, "If Thou wilt fall down and worship me?" __________________________________________________________________ [1346] Deut. vi. 16. [1347] Luke iv. 6. [1348] Matt. iv. 9. [1349] Or, "belly." [1350] Or, "that always needs whipping." __________________________________________________________________ Chapter XII.--The meek reply of Christ. But the Lord is long-suffering, and does not reduce to nothing him who in his ignorance dares [to utter] such words, but meekly replies, "Get thee hence, Satan." [1351] He does not say, "Get thee behind Me," for it is not possible that he should be converted; but, "Begone, Satan," to the course which thou hast chosen. "Begone" to those things to which, through thy malevolence, thou hast been called. For I know Who I am, and by Whom I have been sent, and Whom it behoves Me to worship. For "thou shall worship the Lord thy God, and Him only shalt thou serve." [1352] I know the one [God]; I am acquainted with the only [Lord] from whom thou hast become an apostate. I am not an enemy of God; I acknowledge His pre-eminence; I know the Father, who is the author of my generation. __________________________________________________________________ [1351] Matt. iv. 10. [1352] Matt. iv. 10; Deut. vi. 13. __________________________________________________________________ Chapter XIII.--Various exhortations and directions. These things, brethren, out of the affection which I entertain for you, I have felt compelled to write, exhorting you with a view to the glory of God, not as if I were a person of any consequence, but simply as a brother. Be ye subject to the bishop, to the presbyters, and to the deacons. Love one another in the Lord, as being the images of God. Take heed, ye husbands, that ye love your wives as your own members. Ye wives also, love your husbands, as being one with them in virtue of your union. If any one lives in chastity or continence, let him not be lifted up, lest he lose his reward. Do not lightly esteem the festivals. Despise not the period of forty days, for it comprises an imitation of the conduct of the Lord. After the week of the passion, do not neglect to fast on the fourth and sixth days, distributing at the same time of thine abundance to the poor. If any one fasts on the Lord's Day or on the Sabbath, except on the paschal Sabbath only, he is a murderer of Christ. __________________________________________________________________ Chapter XIV.--Farewells and cautions. Let your prayers be extended to the Church of Antioch, whence also I as a prisoner am being led to Rome. I salute the holy bishop Polycarp; I salute the holy bishop Vitalius, and the sacred presbytery, and my fellow-servants the deacons; in whose stead may my soul be found. Once more I bid farewell to the bishop, and to the presbyters in the Lord. If any one celebrates the passover along with the Jews, or receives the emblems of their feast, he is a partaker with those that killed the Lord and His apostles. __________________________________________________________________ Chapter XV.--Salutations. Conclusion. Philo and Agathopus the deacons salute you. I salute the company of virgins, and the order of widows; of whom may I have joy! I salute the people of the Lord, from the least unto the greatest. I have sent you this letter through Euphanius the reader, a man honoured of God, and very faithful, happening to meet with him at Rhegium, just as he was going on board ship. Remember my bonds [1353] that I may be made perfect in Christ. Fare ye well in the flesh, the soul, and the spirit, while ye think of things perfect, and turn yourselves away from the workers of iniquity, who corrupt the word of truth, and are strengthened inwardly by the grace of our Lord Jesus Christ. __________________________________________________________________ [1353] Comp. Col. iv. 18. __________________________________________________________________ [1296] 1 Tim. iv. 10. __________________________________________________________________ The Epistle of Maria the Proselyte to Ignatius __________________________________________________________________ __________________________________________________________________ Mary of Cassobelæ to Ignatius [1354] Maria, a proselyte of Jesus Christ, to Ignatius Theophorus, most blessed bishop of the apostolic Church which is at Antioch, beloved in God the Father, and Jesus: Happiness and safety. We all [1355] beg for thee joy and health in Him. __________________________________________________________________ [1354] Nothing can be said with certainty as to the place here referred to. Some have conceived that the ordinary reading, Maria Cassobolita, is incorrect, and that it should be changed to Maria Castabalitis, supposing the reference to be to Castabala, a well-known city of Cilicia. But this and other proposed emendations rest upon mere conjecture. [1355] Some propose to read, "always." __________________________________________________________________ Chapter I.--Occasion of the epistle. Since Christ has, to our wonder, [1356] been made known among us to be the Son of the living God, and to have become man in these last times by means of the Virgin Mary, [1357] of the seed of David and Abraham, according to the announcements previously made regarding Him and through Him by the company of the prophets, we therefore beseech and entreat that, by thy wisdom, Maris our friend, bishop of our native Neapolis, [1358] which is near Zarbus, [1359] and Eulogius, and Sobelus the presbyter, be sent to us, that we be not destitute of such as preside over the divine word as Moses also says, "Let the Lord God look out a man who shall guide this people, and the congregation of the Lord shall not be as sheep which have no shepherd." [1360] __________________________________________________________________ [1356] Or, "wonderfully." [1357] The ms. has, "and." [1358] The ms. has 'Emelapes, which Vossius and others deem a mistake for hemedapes, as translated above. [1359] The same as Azarbus (comp. Epist. to Hero, chap. ix.). [1360] Num. xxvii. 16, 17. __________________________________________________________________ Chapter II.--Youth may be allied with piety and discretion. But as to those whom we have named being young men, do not, thou blessed one, have any apprehension. For I would have you know that they are wise about the flesh, and are insensible to its passions, they themselves glowing with all the glory of a hoary head through their own [1361] intrinsic merits, and though but recently called as young men to the priesthood. [1362] Now, call thou into exercise [1363] thy thoughts through the Spirit that God has given to thee by Christ, and thou wilt remember [1364] that Samuel, while yet a little child, was called a seer, and was reckoned in the company of the prophets, that he reproved the aged Eli for transgression, since he had honoured his infatuated sons above God the author of all things, and had allowed them to go unpunished, when they turned the office of the priesthood into ridicule, and acted violently towards thy people. __________________________________________________________________ [1361] Literally, "in themselves." [1362] Literally, "in recent newness of priesthood." [1363] Literally, "call up." [1364] Literally, "know." __________________________________________________________________ Chapter III.--Examples of youthful devotedness. Moreover, the wise Daniel, while he was a young man, passed judgment on certain vigorous old men, [1365] showing them that they were abandoned wretches, and not [worthy to be reckoned] elders, and that, though Jews by extraction, they were Canaanites in practice. And Jeremiah, when on account of his youth he declined the office of a prophet entrusted to him by God, was addressed in these words: "Say not, I am a youth; for thou shalt go to all those to whom I send thee, and thou shalt speak according to all that I command thee; because I am with thee." [1366] And the wise Solomon, when only in the twelfth year of his age, [1367] had wisdom to decide the important question concerning the children of the two women, [1368] when it was unknown to whom these respectively belonged; so that the whole people were astonished at such wisdom in a child, and venerated him as being not a mere youth, but a full-grown man. And he solved the hard questions of the queen of the Ethiopians, which had profit in them as the streams of the Nile [have fertility], in such a manner that that woman, though herself so wise, was beyond measure astonished. [1369] __________________________________________________________________ [1365] The ancient Latin version translates omogerontas "cruel old men," which perhaps suits the reference better. [1366] Jer. i. 7. [1367] Comp. for similar statements to those here made, Epistle to the Magnesians (longer), chap. iii. [1368] Literally, "understood the great question of the ignorance of the women respecting their children." [1369] Literally, "out of herself." __________________________________________________________________ Chapter IV.--The same subject continued. Josiah also, beloved of God, when as yet he could scarcely speak articulately, convicts those who were possessed of a wicked spirit as being false in their speech, and deceivers of the people. He also reveals the deceit of the demons, and openly exposes those that are no gods; yea, while yet an infant he slays their priests, and overturns their altars, and defiles the place where sacrifices were offered with dead bodies, and throws down the temples, and cuts down the groves, and breaks in pieces the pillars, and breaks open the tombs of the ungodly, that not a relic of the wicked might any longer exist. [1370] To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king. [1371] For he himself says in a certain place, "I was small among my brethren, and the youngest in the house of my father." [1372] __________________________________________________________________ [1370] 2 Kings xxii., xxiii. [1371] 1 Sam. xvi. [1372] Ps. cl. 1 (in the Septuagint; not found at all in Hebrew). __________________________________________________________________ Chapter V.--Expressions of respect for Ignatius. But time would fail me if I should endeavour to enumerate [1373] all those that pleased God in their youth, having been entrusted by God with either the prophetical, the priestly, or the kingly office. And those which have been mentioned may suffice, by way of bringing the subject to thy remembrance. But I entreat thee not to reckon me presumptuous or ostentatious [in writing as I have done]. For I have set forth these statements, not as instructing thee, but simply as suggesting the matter to the remembrance of my father in God. For I know my own place, [1374] and do not compare myself with such as you. I salute thy holy clergy, and thy Christ-loving people who are ruled under thy care as their pastor. All the faithful with us salute thee. Pray, blessed shepherd, that I may be in health as respects God. __________________________________________________________________ [1373] Literally, "to trace up." [1374] Literally, "measure" or "limits." __________________________________________________________________ __________________________________________________________________ The Epistle of Ignatius to Mary at Neapolis, Near Zarbus. __________________________________________________________________ Ignatius, who is also called Theaphorus, to her who has obtained mercy through the grace of the most high God the Father, and Jesus Christ the Lord, who died for us, to Mary, my daughter, most faithful, worthy of God, and bearing Christ [in her heart], wishes abundance of happiness in God. __________________________________________________________________ Chapter I.--Acknowledgment of her excellence and wisdom. Sight indeed is better than writing, inasmuch as, being one [1375] of the company of the senses, it not only, by communicating proofs of friendship, honours him who receives them, but also, by those which it in turn receives, enriches the desire for better things. But the second harbour of refuge, as the phrase runs, is the practice of writing, which we have received, as a convenient haven, by thy faith, from so great a distance, seeing that by means of a letter we have learned the excellence that is in thee. For the souls of the good, O thou wisest [1376] of women! resemble fountains of the purest water; for they allure by their beauty passers-by to drink of them, even though these should not be thirsty. And thy intelligence invites us, as by a word of command, to participate in those divine draughts which gush forth so abundantly in thy soul. __________________________________________________________________ [1375] Literally, "a part." [1376] Literally, "all-wise." __________________________________________________________________ Chapter II.--His own condition. But I, O thou blessed woman, not being now so much my own master as in the power of others, am driven along by the varying wills of many adversaries, [1377] being in one sense in exile, in another in prison, and in a third in bonds. But I pay no regard to these things. Yea, by the injuries inflicted on me through them, I acquire all the more the character of a disciple, that I may attain to Jesus Christ. May I enjoy the torments which are prepared for me, seeing that "the sufferings of this present time are not worthy [to be compared] with the glory which shall be revealed in us." [1378] __________________________________________________________________ [1377] Literally, "by the many wills of the adversaries." [1378] Rom. viii. 18. __________________________________________________________________ Chapter III.--He had complied with her request. I have gladly acted as requested in thy letter, [1379] having no doubt respecting those persons whom thou didst prove to be men of worth. For I am sure that thou barest testimony to them in the exercise of a godly judgment, [1380] and not through the influence of carnal favour. And thy numerous quotations of Scripture passages exceedingly delighted me, which, when I had read, I had no longer a single doubtful thought respecting the matter. For I did not hold that those things were simply to be glanced over by my eyes, of which I had received from thee such an incontrovertible demonstration. May I be in place of thy soul, because thou lovest Jesus, the Son of the living God. Wherefore also He Himself says to thee, "I love them that love Me; and those that seek Me shall find peace." [1381] __________________________________________________________________ [1379] Literally, "I have gladly fulfilled the things commanded by thee in the letter." [1380] Literally, "by a judgment of God." [1381] Prov. viii. 17 (loosely quoted from LXX.). __________________________________________________________________ Chapter IV.--Commendation and exhortation. Now it occurs to me to mention, that the report is true which I heard of thee whilst thou wast at Rome with the blessed father [1382] Linus, whom the deservedly-blessed Clement, a hearer of Peter and Paul, has now succeeded. And by this time thou hast added a hundred-fold to thy reputation; and may thou, O woman! still further increase it. I greatly desired to come unto you, that I might have rest with you; but "the way of man is not in himself." [1383] For the military guard [under which I am kept] hinders my purpose, and does not permit me to go further. Nor indeed, in the state I am now in, can I either do or suffer anything. Wherefore deeming the practice of writing the second resource of friends for their mutual encouragement, I salute thy sacred soul, beseeching of thee to add still further to thy vigour. For our present labour is but little, while the reward which is expected is great. __________________________________________________________________ [1382] The original is papa, [common to primitive bishops.] [1383] Jer. x. 23. __________________________________________________________________ Chapter V.--Salutations and good wishes. Avoid those that deny the passion of Christ, and His birth according to the flesh: and there are many at present who suffer under this disease. But it would be absurd to admonish thee on other points, seeing that thou art perfect in every good work and word, and able also to exhort others in Christ. Salute all that are like-minded with thyself, and who hold fast to their salvation in Christ. The presbyters and deacons, and above all the holy Hero, salute thee. Cassian my host salutes thee, as well as my sister, his wife, and their very dear children. May the Lord sanctify thee for evermore in the enjoyment both of bodily and spiritual health, and may I see thee in Christ obtaining the crown! __________________________________________________________________ __________________________________________________________________ The Epistle of Ignatius to St. John the Apostle __________________________________________________________________ __________________________________________________________________ Ignatius, and the brethren who are with him, to John the holy presbyter. We are deeply grieved at thy delay in strengthening us by thy addresses and consolations. If thy absence be prolonged, it will disappoint many of us. Hasten then to come, for we believe that it is expedient. There are also many of our women here, who are desirous to see Mary [the mother] of Jesus, and wish day by day to run off from us to you, that they may meet with her, and touch those breasts of hers which nourished the Lord Jesus, and may inquire of her respecting some rather secret matters. But Salome also, [the daughter of Anna,] whom thou lovest, who stayed with her five months at Jerusalem, and some other well-known persons, relate that she is full of all graces and all virtues, after the manner of a virgin, fruitful in virtue and grace. And, as they report, she is cheerful in persecutions and afflictions, free from murmuring in the midst of penury and want, grateful to those that injure her, and rejoices when exposed to troubles: she sympathizes with the wretched and the afflicted as sharing in their afflictions, and is not slow to come to their assistance. Moreover, she shines forth gloriously as contending in the fight of faith against the pernicious conflicts of vicious [1384] principles or conduct. She is the lady of our new religion and repentance, [1385] and the handmaid among the faithful of all works of piety. She is indeed devoted to the humble, and she humbles herself more devotedly than the devoted, and is wonderfully magnified by all, while at the same time she suffers detraction from the Scribes and Pharisees. Besides these points, many relate to us numerous other things regarding her. We do not, however, go so far as to believe all in every particular; nor do we mention such to thee. But, as we are informed by those who are worthy of credit, there is in Mary the mother of Jesus an angelic purity of nature allied with the nature of humanity. [1386] And such reports as these have greatly excited our emotions, and urge us eagerly to desire a sight of this (if it be lawful so to speak) heavenly prodigy and most sacred marvel. But do thou in haste comply with this our desire; and fare thou well. Amen. __________________________________________________________________ [1384] Literally, "of vices." [1385] Some mss. and editions seem with propriety to omit this word. [1386] Literally, "a nature of angelic purity is allied to human nature." __________________________________________________________________ __________________________________________________________________ A Second Epistle of Ignatius to St. John. __________________________________________________________________ __________________________________________________________________ His friend [1387] Ignatius to John the holy presbyter. If thou wilt give me leave, I desire to go up to Jerusalem, and see the faithful [1388] saints who are there, especially Mary the mother, whom they report to be an object of admiration and of affection to all. For who would not rejoice to behold and to address her who bore the true God from her [1389] own womb, provided he is a friend of our faith and religion? And in like manner [I desire to see] the venerable James, who is surnamed Just, whom they relate to be very like Christ Jesus in appearance, [1390] in life, and in method of conduct, as if he were a twin-brother of the same womb. They say that, if I see him, I see also Jesus Himself, as to all the features and aspect of His body. Moreover, [I desire to see] the other saints, both male and female. Alas! why do I delay? Why am I kept back? Kind [1391] teacher, bid me hasten [to fulfil my wish], and fare thou well. Amen. __________________________________________________________________ [1387] Literally, "his own." [1388] Some omit this word. [1389] Literally, "of herself." Some read, instead of "de se," "deorum," when the translation will be, "the true God of gods." [1390] Or, "face." Some omit the word. [1391] Or, "good." __________________________________________________________________ __________________________________________________________________ The Epistle of Ignatius to the Virgin Mary __________________________________________________________________ __________________________________________________________________ Her friend [1392] Ignatius to the Christ-bearing Mary. Thou oughtest to have comforted and consoled me who am a neophyte, and a disciple of thy [beloved] John. For I have heard things wonderful to tell respecting thy [son] Jesus, and I am astonished by such a report. But I desire with my whole heart to obtain information concerning the things which I have heard from thee, who wast always intimate and allied with Him, and who wast acquainted with [all] His secrets. I have also written to thee at another time, and have asked thee concerning the same things. Fare thou well; and let the neophytes who are with me be comforted of thee, and by thee, and in thee. Amen. __________________________________________________________________ [1392] Literally, "his own." [Mary is here called christotokos, and not theotokos, which suggests a Nestorian forgery.] __________________________________________________________________ __________________________________________________________________ Reply of the Blessed Virgin to this Letter. __________________________________________________________________ __________________________________________________________________ The lowly handmaid of Christ Jesus to Ignatius, her beloved fellow-disciple. The things which thou hast heard and learned from John concerning Jesus are true. Believe them, cling to them, and hold fast the profession of that Christianity which thou hast embraced, and conform thy habits and life to thy profession. Now I will come in company with John to visit thee, and those that are with thee. Stand fast in the faith, [1393] and show thyself a man; nor let the fierceness of persecution move thee, but let thy spirit be strong and rejoice in God thy Saviour. [1394] Amen. __________________________________________________________________ [1393] 1 Cor. xvi. 13. [1394] Luke i. 47. __________________________________________________________________ __________________________________________________________________ Introductory Note to the Martyrdom of Ignatius __________________________________________________________________ The learned dissertation of Pearson, on the difficulties of reconciling the supposed year of the martyrdom with the history of Trajan, etc., is given entire in Jacobson (vol. ii. p. 524), against the decision of Usher for a.d. 107. Pearson accepts a.d. 116. Consult also the preface of Dr. Thomas Smith, [1395] in the same work (p. 518), on the text of the original and of the Latin versions, and on the credibility of the narrative. Our learned translators seem to think the text they have used, to be without interpolation. If the simple-minded faithful of those days, so near the age of miracles, appear to us, in some degree, enthusiasts, let us remember the vision of Col. Gardiner, accredited by Doddridge, Lord Lyttleton's vision (see Boswell, anno 1784, chap. xi.), accepted by Johnson and his contemporaries, and the interesting narrative of the pious Mr. Tennent of New Jersey, attested by so many excellent and intelligent persons, almost of our own times. The following is the Introductory Notice of the translators:-- The following account of the martyrdom of Ignatius professes, in several passages, to have been written by those who accompanied him on his voyage to Rome, and were present on the occasion of his death (chaps. v. vi. vii.). And if the genuineness of this narrative, as well as of the Ignatian Epistles, be admitted, there can be little doubt that the persons in question were Philo and Agathopus, with Crocus perhaps, all of whom are mentioned by Ignatius (Epist. to Smyr., chap. x.; to Philad., chap. xi.; to Rom., chap. x.) as having attended him on that journey to Rome which resulted in his martyrdom. But doubts have been started, by Daillé and others, as to the date and authorship of this account. Some of these rest upon internal considerations, but the weightiest objection is found in the fact that no reference to this narrative is to be traced during the first six centuries of our era. [1396] This is certainly a very suspicious circumstance, and may well give rise to some hesitation in ascribing the authorship to the immediate companions and friends of Ignatius. On the other hand, however, this account of the death of Ignatius is in perfect harmony with the particulars recounted by Eusebius and Chrysostom regarding him. Its comparative simplicity, too, is greatly in its favour. It makes no reference to the legends which by and by connected themselves with the name of Ignatius. As is well known, he came in course of time to be identified with the child whom Christ (Matt. xviii. 2) set before His disciples as a pattern of humility. It was said that the Saviour took him up in His arms, and that hence Ignatius derived his name of Theophorus; [1397] that is, according to the explanation which this legend gives of the word, one carried by God. But in chap. ii. of the following narrative we find the term explained to mean, "one who has Christ in his breast;" and this simple explanation, with the entire silence preserved as to the marvels afterwards connected with the name of Ignatius, is certainly a strong argument in favour of the early date and probable genuineness of the account. Some critics, such as Usher and Grabe, have reckoned the latter part of the narrative spurious, while accepting the former; but there appears to be a unity about it which requires us either to accept it in toto, or to reject it altogether. [1398] __________________________________________________________________ [1395] He published an edition of Ignatius, Oxford, 1709. [1396] [A most remarkable statement. "References" may surely be traced, at least in Eusebius (iii. 36) and Irenæus (Adv. Hæres. v. 28), if not in Jerome, etc. But the sermon of St. Chrysostom (Opp. ii. 593) seems almost, in parts, a paraphrase.] [1397] [See on this matter Jacobson's note (vol ii. p. 262), and reference to Pearson (Vind. Ignat., part ii. cap. 12). The false accentuation (Theophoros) occurs in some copies to support the myth of the child Ignatius as the God-borne instead of the God-bearing; i.e., carried by Christ, instead of carrying the Spirit of Christ within.] [1398] [But see the note in Jacobson, vol. ii. p.557.] ignatius martyrdom_of_ignatius anf01 ignatius-martyrdom_of_ignaius Martyrdom of Ignatius http://www.ccel.org/ccel/schaff/anf01.v.xxv.html __________________________________________________________________ The Martyrdom of Ignatius __________________________________________________________________ __________________________________________________________________ Chapter I.--Desire of Ignatius for martyrdom. When Trajan, not long since, [1399] succeeded to the empire of the Romans, Ignatius, the disciple of John the apostle, a man in all respects of an apostolic character, governed the Church of the Antiochians with great care, having with difficulty escaped the former storms of the many persecutions under Domitian, inasmuch as, like a good pilot, by the helm of prayer and fasting, by the earnestness of his teaching, and by his [constant [1400] ] spiritual labour, he resisted the flood that rolled against him, fearing [only] lest he should lose any of those who were deficient in courage, or apt to suffer from their simplicity. [1401] Wherefore he rejoiced over the tranquil state of the Church, when the persecution ceased for a little time, but was grieved as to himself, that he had not yet attained to a true love to Christ, nor reached the perfect rank of a disciple. For he inwardly reflected, that the confession which is made by martyrdom, would bring him into a yet more intimate relation to the Lord. Wherefore, continuing a few years longer with the Church, and, like a divine lamp, enlightening every one's understanding by his expositions of the [Holy [1402] ] Scriptures, he [at length] attained the object of his desire. __________________________________________________________________ [1399] The date of Trajan's accession was a.d. 98. [1400] The text here is somewhat doubtful. [1401] Literally, "any of the faint-hearted and more guileless." [1402] This word is of doubtful authority. __________________________________________________________________ Chapter II.--Ignatius is condemned by Trajan. For Trajan, in the ninth [1403] year of his reign, being lifted up [with pride], after the victory he had gained over the Scythians and Dacians, and many other nations, and thinking that the religious body of the Christians were yet wanting to complete the subjugation of all things to himself, and [thereupon] threatening them with persecution unless they should agree to [1404] worship dæmons, as did all other nations, thus compelled [1405] all who were living godly lives either to sacrifice [to idols] or die. Wherefore the noble soldier of Christ [Ignatius], being in fear for the Church of the Antiochians, was, in accordance with his own desire, brought before Trajan, who was at that time staying at Antioch, but was in haste [to set forth] against Armenia and the Parthians. And when he was set before the emperor Trajan, [that prince] said unto him, "Who art thou, wicked wretch, [1406] who settest [1407] thyself to transgress our commands, and persuadest others to do the same, so that they should miserably perish?" Ignatius replied, "No one ought to call Theophorus [1408] wicked; for all evil spirits [1409] have departed from the servants of God. But if, because I am an enemy to these [spirits], you call me wicked in respect to them, I quite agree with you; for inasmuch as I have Christ the King of heaven [within me], I destroy all the devices of these [evil spirits]." Trajan answered, "And who is Theophorus?" Ignatius replied, "He who has Christ within his breast." Trajan said, "Do we not then seem to you to have the gods in our mind, whose assistance we enjoy in fighting against our enemies?" Ignatius answered, "Thou art in error when thou callest the dæmons of the nations gods. For there is but one God, who made heaven, and earth, and the sea, and all that are in them; and one Jesus Christ, the only-begotten Son of God, whose kingdom may I enjoy." Trajan said, "Do you mean Him who was crucified under Pontius Pilate?" Ignatius replied, "I mean Him who crucified my sin, with him who was the inventor of it, [1410] and who has condemned [and cast down] all the deceit and malice of the devil under the feet of those who carry Him in their heart." Trajan said, "Dost thou then carry within thee Him that was crucified?" Ignatius replied, "Truly so; for it is written, I will dwell in them, and walk in them.' " [1411] Then Trajan pronounced sentence as follows: "We command that Ignatius, who affirms that he carries about within him Him that was crucified, be bound by soldiers, and carried to the great [city] Rome, there to be devoured by the beasts, for the gratification of the people." When the holy martyr heard this sentence, he cried out with joy, "I thank thee, O Lord, that Thou hast vouchsafed to honour me with a perfect love towards Thee, and hast made me to be bound with iron chains, like [1412] Thy Apostle Paul." Having spoken thus, he then, with delight, clasped the chains about him; and when he had first prayed for the Church, and commended it with tears to the Lord, he was hurried away by the savage cruelty [1413] of the soldiers, like a distinguished ram [1414] the leader of a goodly flock, that he might be carried to Rome, there to furnish food to the bloodthirsty beasts. __________________________________________________________________ [1403] The numeral is uncertain. In the old Latin version we find "the fourth," which Grabe has corrected into the nineteenth. The choice lies between "ninth" and "nineteenth," i.e., a.d. 107 or a.d. 116. [1404] Literally, "would choose to submit to." [1405] Some read, "fear compelled." [1406] Literally, "evil-dæmon." [1407] Literally, "art zealous." [1408] Or, "one who carries God." [1409] Literally, "the dæmons." [1410] The Latin version reads, "Him who bore my sin, with its inventor, upon the cross." [1411] 2 Cor. vi. 16. [1412] Literally, "with." [1413] Or, "beast-like." [1414] [Better, "like the noble leader," etc.; remitting krios to the margin, as an ignoble word to English ears.] __________________________________________________________________ Chapter III.--Ignatius sails to Smyrna. Wherefore, with great alacrity and joy, through his desire to suffer, he came down from Antioch to Seleucia, from which place he set sail. And after a great deal of suffering he came to Smyrna, where he disembarked with great joy, and hastened to see the holy Polycarp, [formerly] his fellow-disciple, and [now] bishop of Smyrna. For they had both, in old times, been disciples of St. John the Apostle. Being then brought to him, and having communicated to him some spiritual gifts, and glorying in his bonds, he entreated of him to labour [1415] along with him for the fulfilment of his desire; earnestly indeed asking this of the whole Church (for the cities and Churches of Asia had welcomed [1416] the holy man through their bishops, and presbyters, and deacons, all hastening to meet him, if by any means they might receive from him some [1417] spiritual gift), but above all, the holy Polycarp, that, by means of the wild beasts, he soon disappearing from this world, might be manifested before the face of Christ. __________________________________________________________________ [1415] It is doubtful if this clause should be referred to Polycarp. [1416] Or, "received." [1417] Literally, "a portion of." __________________________________________________________________ Chapter IV.--Ignatius writes to the churches. And these things he thus spake, and thus testified, extending his love to Christ so far as one who was about to [1418] secure heaven through his good confession, and the earnestness of those who joined their prayers to his in regard to his [approaching] conflict; and to give a recompense to the Churches, who came to meet him through their rulers, sending [1419] letters of thanksgiving to them, which dropped spiritual grace, along with prayer and exhortation. Wherefore, seeing all men so kindly affected towards him, and fearing lest the love of the brotherhood should hinder his zeal towards the Lord, [1420] while a fair door of suffering martyrdom was opened to him, he wrote to the Church of the Romans the Epistle which is here subjoined. (See the Epistle as formerly given.) __________________________________________________________________ [1418] The Latin version has, "that he was to." [But compare the martyr's Epistle to the Romans (cap. 5); "yet am I not thereby justified," --a double reference to St. Paul's doctrine, 1 Cor. iv. 4 and 1 Cor. xiii. 3. See also his quotation (Sept., Prov. xviii. 17). Epistle to Magnesians, cap 12.] [1419] The punctuation and construction are here doubtful. [1420] Or, "should prevent him from hastening to the Lord." __________________________________________________________________ Chapter V.--Ignatius is brought to Rome. Having therefore, by means of this Epistle, settled, [1421] as he wished, those of the brethren at Rome who were unwilling [for his martyrdom]; and setting sail from Smyrna (for Christophorus was pressed by the soldiers to hasten to the public spectacles in the mighty [city] Rome, that, being given up to the wild beasts in the sight of the Roman people, he might attain to the crown for which he strove), he [next] landed at Troas. Then, going on from that place to Neapolis, he went [on foot] by Philippi through Macedonia, and on to that part of Epirus which is near Epidamnus; and finding a ship in one of the seaports, he sailed over the Adriatic Sea, and entering from it on the Tyrrhene, he passed by the various islands and cities, until, when Puteoli came in sight, he was eager there to disembark, having a desire to tread in the footsteps of the Apostle Paul. [1422] But a violent wind arising did not suffer him to do so, the ship being driven rapidly forwards; [1423] and, simply expressing his delight [1424] over the love of the brethren in that place, he sailed by. Wherefore, continuing to enjoy fair winds, we were reluctantly hurried on in one day and a night, mourning [as we did] over the coming departure from us of this righteous man. But to him this happened just as he wished, since he was in haste as soon as possible to leave this world, that he might attain to the Lord whom he loved. Sailing then into the Roman harbour, and the unhallowed sports being just about to close, the soldiers began to be annoyed at our slowness, but the bishop rejoicingly yielded to their urgency. __________________________________________________________________ [1421] Or, "corrected." [1422] Comp. Acts xxviii. 13, 14. [1423] Literally, "the ship being driven onwards from the stern." [1424] Literally, "declaring happy." __________________________________________________________________ Chapter VI.--Ignatius is devoured by the beasts at Rome. They pushed forth therefore from the place which is called Portus; [1425] and (the [1426] fame of all relating to the holy martyr being already spread abroad) we met the brethren full of fear and joy; rejoicing indeed because they were thought worthy to meet with Theophorus, but struck with fear because so eminent a man was being led to death. Now he enjoined some to keep silence who, in their fervent zeal, were saying [1427] that they would appease the people, so that they should not demand the destruction of this just one. He being immediately aware of this through the Spirit, [1428] and having saluted them all, and begged of them to show a true affection towards him, and having dwelt [on this point] at greater length than in his Epistle, [1429] and having persuaded them not to envy him hastening to the Lord, he then, after he had, with all the brethren kneeling [beside him], entreated the Son of God in behalf of the Churches, that a stop might be put to the persecution, and that mutual love might continue among the brethren, was led with all haste into the amphitheatre. Then, being immediately thrown in, according to the command of Cæsar given some time ago, the public spectacles being just about to close (for it was then a solemn day, as they deemed it, being that which is called the thirteenth [1430] in the Roman tongue, on which the people were wont to assemble in more than ordinary numbers [1431] ), he was thus cast to the wild beasts close beside the temple, [1432] that so by them the desire of the holy martyr Ignatius should be fulfilled, according to that which is written, "The desire of the righteous is acceptable [1433] [to God]," to the effect that he might not be troublesome to any of the brethren by the gathering of his remains, even as he had in his Epistle expressed a wish beforehand that so his end might be. For only the harder portions of his holy remains were left, which were conveyed to Antioch and wrapped [1434] in linen, as an inestimable treasure left to the holy Church by the grace which was in the martyr. __________________________________________________________________ [1425] [Of which we shall learn more when we come to Hippolytus. Trajan had just improved the work of Claudius at this haven, near Ostia.] [1426] Literally, "for the." [1427] Literally, "boiling and saying." [1428] Or, "in spirit." [1429] i.e., in his Epistle to the Romans. [1430] The Saturnalia were then celebrated. [1431] Literally, "they came together zealously." [1432] The amphitheatre itself was sacred to several of the gods. [But (para to nao) the original indicates the cella or shrine, in the centre of the amphitheatre where the image of Pluto was exhibited. A plain cross, until the late excavations, marked the very spot.] [1433] Prov. x. 24. [1434] Or, "deposited." __________________________________________________________________ Chapter VII.--Ignatius appears in a vision after his death. Now these things took place on the thirteenth day before the Kalends of January, that is, on the twentieth of December, [1435] Sura and Senecio being then the consuls of the Romans for the second time. Having ourselves been eye-witnesses of these things, and having spent the whole night in tears within the house, and having entreated the Lord, with bended knees and much prayer, that He would give us weak men full assurance respecting the things which were done, [1436] it came to pass, on our falling into a brief slumber, that some of us saw the blessed Ignatius suddenly standing by us and embracing us, while others beheld him again praying for us, and others still saw him dropping with sweat, as if he had just come from his great labour, and standing by the Lord. When, therefore, we had with great joy witnessed these things, and had compared our several visions [1437] together, we sang praise to God, the giver of all good things, and expressed our sense of the happiness of the holy [martyr]; and now we have made known to you both the day and the time [when these things happened], that, assembling ourselves together according to the time of his martyrdom, we may have fellowship with the champion and noble martyr of Christ, who trod under foot the devil, and perfected the course which, out of love to Christ, he had desired, in Christ Jesus our Lord; by whom, and with whom, be glory and power to the Father, with the Holy Spirit, for evermore! Amen. __________________________________________________________________ [1435] [The Greeks celebrate this martyrdom, to this day, on the twentieth of December.] [1436] To the effect, viz., that the martyrdom of Ignatius had been acceptable to God. [1437] Literally, "the visions of the dreams." __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Barnabas __________________________________________________________________ Introductory Note to the Epistle of Barnabas __________________________________________________________________ [a.d. 100.] The writer of this Epistle is supposed to have been an Alexandrian Jew of the times of Trajan and Hadrian. He was a layman; but possibly he bore the name of "Barnabas," and so has been confounded with his holy and apostolic name-sire. It is more probable that the Epistle, being anonymous, was attributed to St. Barnabas, by those who supposed that apostle to be the author of the Epistle to the Hebrews, and who discovered similarities in the plan and purpose of the two works. It is with great reluctance that I yield to modern scholars, in dismissing the ingenious and temperate argument of Archbishop Wake [1438] for the apostolic origin of this treatise. The learned Lardner [1439] shares his convictions; and the very interesting and ingenious views of Jones [1440] never appeared to me satisfactory, weighed with preponderating arguments, on the other side. [1441] The Maccabæan spirit of the Jews never burned more furiously than after the destruction of Jerusalem, and while it was kindling the conflagration that broke out under Barchochebas, and blazed so terribly in the insurrection against Hadrian. [1442] It is not credible that the Jewish Christians at Alexandria and elsewhere were able to emancipate themselves from their national spirit; and accordingly the old Judaizing, which St. Paul had anathematized and confuted, would assert itself again. If such was the occasion of this Epistle, as I venture to suppose, a higher character must be ascribed to it than could otherwise be claimed. This accounts, also, for the degree of favour with which it was accepted by the primitive faithful. It is interesting as a specimen of their conflicts with a persistent Judaism which St. Paul had defeated and anathematized, but which was ever cropping out among believers originally of the Hebrews. [1443] Their own habits of allegorizing, and their Oriental tastes, must be borne in mind, if we are readily disgusted with our author's fancies and refinements. St. Paul himself pays a practical tribute to their modes of thought, in his Epistle to the Galatians iv. 24. This is the ad hominem form of rhetoric, familiar to all speakers, which laid even the apostle open to the slander of enemies (2 Cor. xii. 16),--that he was "crafty," and caught men with guile. It is interesting to note the more Occidental spirit of Cyprian, as compared with our author, when he also contends with Judaism. Doubtless we have in the pseudo-Barnabas something of that oeconomy which is always capable of abuse, and which was destined too soon to overleap the bounds of its moral limitations. It is to be observed that this writer sometimes speaks as a Gentile, a fact which some have found it difficult to account for, on the supposition that he was a Hebrew, if not a Levite as well. But so, also, St. Paul sometimes speaks as a Roman, and sometimes as a Jew; and, owing to the mixed character of the early Church, he writes to the Romans iv. 1 as if they were all Israelites, and again to the same Church (Rom. xi. 13) as if they were all Gentiles. So this writer sometimes identifies himself with Jewish thought as a son of Abraham, and again speaks from the Christian position as if he were a Gentile, thus identifying himself with the catholicity of the Church. But the subject thus opened is vast; and "the Epistle of Barnabas," so called, still awaits a critical editor, who at the same time shall be a competent expositor. Nobody can answer these requisitions, who is unable, for this purpose, to be a Christian of the days of Trajan. But it will be observed that this version has great advantages over any of its predecessor, and is a valuable acquisition to the student. The learned translators have had before them the entire Greek text of the fourth century, disfigured it is true by corruptions, but still very precious, the rather as they have been able to compare it with the text of Hilgenfeld. Their editorial notes are sufficient for our own plan; and little has been left for me to do, according to the scheme of this publication, save to revise the "copy" for printing. I am glad to presume no further into such a labyrinth, concerning which the learned and careful Wake modestly professes, "I have endeavoured to attain to the sense of my author, and to make him as plain and easy as I was able. If in anything I have chanced to mistake him, I have only this to say for myself: that he must be better acquainted with the road than I pretend to be, who will undertake to travel so long a journey in the dark and never to miss his way." The following is the original Introductory Notice:-- Nothing certain is known as to the author of the following Epistle. The writer's name is Barnabas, but scarcely any scholars now ascribe it to the illustrious friend and companion of St. Paul. External and internal evidence here come into direct collision. The ancient writers who refer to this Epistle unanimously attribute it to Barnabas the Levite, of Cyprus, who held such an honourable place in the infant Church. Clement of Alexandria does so again and again (Strom., ii. 6, ii. 7, etc.). Origen describes it as "a Catholic Epistle" (Cont. Cels., i. 63), and seems to rank it among the Sacred Scriptures (Comm. in Rom., i. 24). Other statements have been quoted from the fathers, to show that they held this to be an authentic production of the apostolic Barnabas; and certainly no other name is ever hinted at in Christian antiquity as that of the writer. But notwithstanding this, the internal evidence is now generally regarded as conclusive against this opinion. On perusing the Epistle, the reader will be in circumstances to judge of this matter for himself. He will be led to consider whether the spirit and tone of the writing, as so decidedly opposed to all respect for Judaism--the numerous inaccuracies which it contains with respect to Mosaic enactments and observances --the absurd and trifling interpretations of Scripture which it suggests--and the many silly vaunts of superior knowledge in which its writer indulges--can possibly comport with its ascription to the fellow--labourer of St. Paul. When it is remembered that no one ascribes the Epistle to the apostolic Barnabas till the times of Clement of Alexandria, and that it is ranked by Eusebius among the "spurious" writings, which, however much known and read in the Church, were never regarded as authoritative, little doubt can remain that the external evidence is of itself weak, and should not make us hesitate for a moment in refusing to ascribe this writing to Barnabas the Apostle. The date, object, and intended reader of the Epistle can only be doubtfully inferred from some statements which it contains. It was clearly written after the destruction of Jerusalem, since reference is made to that event (chap. xvi.), but how long after is matter of much dispute. The general opinion is, that its date is not later than the middle of the second century, and that it cannot be placed earlier than some twenty or thirty years before. In point of style, both as respects thought and expression, a very low place must be assigned it. We know nothing certain of the region in which the author lived, or where the first readers were to be found. The intention of the writer, as he himself states (chap. i), was "to perfect the knowledge" of those to whom he wrote. Hilgenfeld, who has devoted much attention to this Epistle, holds that "it was written at the close of the first century by a Gentile Christian of the school of Alexandria, with the view of winning back, or guarding from a Judaic form of Christianity, those Christians belonging to the same class as himself." Until the recent discovery of the Codex Sinaiticus by Tischendorf, the first four and a half chapters were known only in an ancient Latin version. The whole Greek text is now happily recovered, though it is in many places very corrupt. We have compared its readings throughout, and noted the principal variations from the text represented in our version. We have also made frequent reference to the text adopted by Hilgenfeld in his recent edition of the Epistle (Lipsiæ, T. O. Weigel, 1886). __________________________________________________________________ [1438] Discourse (p. 148) to his Genuine Epistles of the Apostolical Fathers. Philadelphia, 1846. [1439] Works, ii. 250, note; and iv. 128. [1440] On the Canon, vol. ii. p. 431. [1441] To those who may adhere to the older opinion, let me commend the eloquent and instructive chapter (xxiii.) in Farrar's Life of St. Paul. [1442] Hadrian's purpose to rebuild their city seems to be pointed out in chap. xvi. [1443] M. Renan may be read with pain, and yet with profit, in much that his Gallio-spirit suggests on this subject. Chap. v., St. Paul, Paris, 1884. __________________________________________________________________ The Epistle of Barnabas [1444] __________________________________________________________________ __________________________________________________________________ Chapter I.--After the salutation, the writer declares that he would communicate to his brethren something of that which he had himself received. All hail, ye sons and daughters, in the name of our Lord [1445] Jesus Christ, who loved us in peace. Seeing that the divine fruits [1446] of righteousness abound among you, I rejoice exceedingly and above measure in your happy and honoured spirits, because ye have with such effect received the engrafted [1447] spiritual gift. Wherefore also I inwardly rejoice the more, hoping to be saved, because I truly perceive in you the Spirit poured forth from the rich Lord [1448] of love. Your greatly desired appearance has thus filled me with astonishment over you. [1449] I am therefore persuaded of this, and fully convinced in my own mind, that since I began to speak among you I understand many things, because the Lord hath accompanied me in the way of righteousness. I am also on this account bound [1450] by the strictest obligation to love you above my own soul, because great are the faith and love dwelling in you, while you hope for the life which He has promised. [1451] Considering this, therefore, that if I should take the trouble to communicate to you some portion of what I have myself received, it will prove to me a sufficient reward that I minister to such spirits, I have hastened briefly to write unto you, in order that, along with your faith, ye might have perfect knowledge. The doctrines of the Lord, then, are three: [1452] the hope of life, the beginning and the completion of it. For the Lord hath made known to us by the prophets both the things which are past and present, giving us also the first-fruits of the knowledge [1453] of things to come, which things as we see accomplished, one by one, we ought with the greater richness of faith [1454] and elevation of spirit to draw near to Him with reverence. [1455] I then, not as your teacher, but as one of yourselves, will set forth a few things by which in present circumstances ye may be rendered the more joyful. __________________________________________________________________ [1445] The Cod. Sin. has simply, "the Lord." [1446] Literally, "the judgments of God being great and rich towards you;" but, as Hefele remarks, dikaioma seems here to have the meaning of righteousness, as in Rom. v. 18. [1447] This appears to be the meaning of the Greek, and is confirmed by the ancient Latin version. Hilgenfeld, however, following Cod. Sin., reads "thus," instead of "because," and separates the clauses. [1448] The Latin reads, "spirit infused into you from the honourable fountain of God." [1449] This sentence is entirely omitted in the Latin. [1450] The Latin text is here quite different, and seems evidently corrupt. We have followed the Cod. Sin., as does Hilgenfeld. [1451] Literally, "in the hope of His life." [1452] The Greek is here totally unintelligible: it seems impossible either to punctuate or construe it. We may attempt to represent it as follows: "The doctrines of the Lord, then, are three: Life, Faith, and Hope, our beginning and end; and Righteousness, the beginning and the end of judgment; Love and Joy and the Testimony of gladness for works of righteousness." We have followed the ancient Latin text, which Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek. [1453] Instead of "knowledge" (gnoseos), Cod. Sin. has "taste" (geuseos). [1454] Literally, "we ought more richly and loftily to approach His fear." [1455] Instead of, "to Him with fear," the reading of Cod. Sin., the Latin has, "to His altar," which Hilgenfeld adopts. __________________________________________________________________ Chapter II.--The Jewish sacrifices are now abolished. Since, therefore, the days are evil, and Satan [1456] possesses the power of this world, we ought to give heed to ourselves, and diligently inquire into the ordinances of the Lord. Fear and patience, then, are helpers of our faith; and long-suffering and continence are things which fight on our side. While these remain pure in what respects the Lord, Wisdom, Understanding, Science, and Knowledge rejoice along with them. [1457] For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, "What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure." [1458] He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation. [1459] And again He says to them, "Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood." [1460] We ought therefore, being possessed of understanding, to perceive the gracious intention of our Father; for He speaks to us, desirous that we, not [1461] going astray like them, should ask how we may approach Him. To us, then, He declares, "A sacrifice [pleasing] to God is a broken spirit; a smell of sweet savour to the Lord is a heart that glorifieth Him that made it." [1462] We ought therefore, brethren, carefully to inquire concerning our salvation, lest the wicked one, having made his entrance by deceit, should hurl [1463] us forth from our [true] life. __________________________________________________________________ [1456] The Latin text is literally, "the adversary;" the Greek has, "and he that worketh possesseth power;" Hilgenfeld reads, "he that worketh against," the idea expressed above being intended. [1457] Or, "while these things continue, those which respect the Lord rejoice in purity along with them--Wisdom," etc. [1458] Isa. i. 11-14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin. [1459] Thus in the Latin. The Greek reads, "might not have a man-made oblation." The Latin text seems preferable, implying that, instead of the outward sacrifices of the law, there is now required a dedication of man himself. Hilgenfeld follows the Greek. [1460] Jer. vii. 22; Zech. viii. 17. [1461] So the Greek. Hilgenfeld, with the Latin, omits "not." [1462] Ps. li. 19. There is nothing in Scripture corresponding to the last clause. [1463] Literally, "sling us out." __________________________________________________________________ Chapter III.--The fasts of the Jews are not true fasts, nor acceptable to God. He says then to them again concerning these things, "Why do ye fast to Me as on this day, saith the Lord, that your voice should be heard with a cry? I have not chosen this fast, saith the Lord, that a man should humble his soul. Nor, though ye bend your neck like a ring, and put upon you sackcloth and ashes, will ye call it an acceptable fast." [1464] To us He saith, "Behold, this is the fast that I have chosen, saith the Lord, not that a man should humble his soul, but that he should loose every band of iniquity, untie the fastenings of harsh agreements, restore to liberty them that are bruised, tear in pieces every unjust engagement, feed the hungry with thy bread, clothe the naked when thou seest him, bring the homeless into thy house, not despise the humble if thou behold him, and not [turn away] from the members of thine own family. Then shall thy dawn break forth, and thy healing shall quickly spring up, and righteousness shall go forth before thee, and the glory of God shall encompass thee; and then thou shalt call, and God shall hear thee; whilst thou art yet speaking, He shall say, Behold, I am with thee; if thou take away from thee the chain [binding others], and the stretching forth of the hands [1465] [to swear falsely], and words of murmuring, and give cheerfully thy bread to the hungry, and show compassion to the soul that has been humbled." [1466] To this end, therefore, brethren, He is long-suffering, foreseeing how the people whom He has prepared shall with guilelessness believe in His Beloved. For He revealed all these things to us beforehand, that we should not rush forward as rash acceptors of their laws. [1467] __________________________________________________________________ [1464] Isa. lviii. 4, 5. [1465] The original here is cheirotonian, from the LXX. Hefele remarks, that it may refer to the stretching forth of the hands, either to swear falsely, or to mock and insult one's neighbour. [1466] Isa. lviii. 6-10. [1467] The Greek is here unintelligible: the Latin has, "that we should not rush on, as if proselytes to their law." __________________________________________________________________ Chapter IV.--Antichrist is at hand: let us therefore avoid Jewish errors. It therefore behoves us, who inquire much concerning events at hand, [1468] to search diligently into those things which are able to save us. Let us then utterly flee from all the works of iniquity, lest these should take hold of us; and let us hate the error of the present time, that we may set our love on the world to come: let us not give loose reins to our soul, that it should have power to run with sinners and the wicked, lest we become like them. The final stumbling-block (or source of danger) approaches, concerning which it is written, as Enoch [1469] says, "For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance." And the prophet also speaks thus: "Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings." [1470] In like manner Daniel says concerning the same, "And I beheld the fourth beast, wicked and powerful, and more savage than all the beasts of the earth, and how from it sprang up ten horns, and out of them a little budding horn, and how it subdued under one three of the great horns." [1471] Ye ought therefore to understand. And this also I further beg of you, as being one of you, and loving you both individually and collectively more than my own soul, to take heed now to yourselves, and not to be like some, adding largely to your sins, and saying, "The covenant is both theirs and ours." [1472] But they thus finally lost it, after Moses had already received it. For the Scripture saith, "And Moses was fasting in the mount forty days and forty nights, and received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord;" [1473] but turning away to idols, they lost it. For the Lord speaks thus to Moses: "Moses go down quickly; for the people whom thou hast brought out of the land of Egypt have transgressed." [1474] And Moses understood [the meaning of God], and cast the two tables out of his hands; and their covenant was broken, in order that the covenant of the beloved Jesus might be sealed upon our heart, in the hope which flows from believing in Him. [1475] Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification. [1476] We take earnest [1477] heed in these last days; for the whole [past] time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger, as becometh the sons of God. That the Black One [1478] may find no means of entrance, let us flee from every vanity, let us utterly hate the works of the way of wickedness. Do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare. For the Scripture saith, "Woe to them who are wise to themselves, and prudent in their own sight!" [1479] Let us be spiritually-minded: let us be a perfect temple to God. As much as in us lies, let us meditate upon the fear of God, and let us keep His commandments, that we may rejoice in His ordinances. The Lord will judge the world without respect of persons. Each will receive as he has done: if he is righteous, his righteousness will precede him; if he is wicked, the reward of wickedness is before him. Take heed, lest resting at our ease, as those who are the called [of God], we should fall asleep in our sins, and the wicked prince, acquiring power over us, should thrust us away from the kingdom of the Lord. And all the more attend to this, my brethren, when ye reflect and behold, that after so great signs and wonders were wrought in Israel, they were thus [at length] abandoned. Let us beware lest we be found [fulfilling that saying], as it is written, "Many are called, but few are chosen." [1480] __________________________________________________________________ [1468] Or it might be rendered, "things present." Cotelerius reads, "de his instantibus." [1469] The Latin reads, "Daniel" instead of "Enoch;" comp. Dan. ix. 24-27. [1470] Dan. vii. 24, very loosely quoted. [1471] Dan. vii. 7, 8, also very inaccurately cited. [1472] We here follow the Latin text in preference to the Greek, which reads merely, "the covenant is ours." What follows seems to show the correctness of the Latin, as the author proceeds to deny that the Jews had any further interest in the promises. [1473] Ex. xxxi. 18, Ex. xxxiv. 28. [1474] Ex. xxxii. 7; Deut. ix. 12. [1475] Literally, "in hope of His faith." [1476] The Greek is here incorrect and unintelligible; and as the Latin omits the clause, our translation is merely conjectural. Hilgenfeld's text, if we give a somewhat peculiar meaning to ellipein, may be translated: "but as it is becoming in one who loves you not to fail in giving you what we have, I, though the very offscouring of you, have been eager to write to you." [1477] So the Cod. Sin. Hilgenfeld reads, with the Latin, "let us take." [1478] The Latin here departs entirely from the Greek text, and quotes as a saying of "the Son of God" the following precept, nowhere to be found in the New Testament: "Let us resist all iniquity, and hold it in hatred." Hilgenfeld joins this clause to the former sentence. [1479] Isa. v. 21. [1480] An exact quotation from Matt. xx. 16 or Matt. xxii. 14. It is worthy of notice that this is the first example in the writings of the Fathers of a citation from any book of the New Testament, preceded by the authoritative formula, "it is written." __________________________________________________________________ Chapter V.--The new covenant, founded on the sufferings of Christ, tends to our salvation, but to the Jews' destruction. For to this end the Lord endured to deliver up His flesh to corruption, that we might be sanctified through the remission of sins, which is effected by His blood of sprinkling. For it is written concerning Him, partly with reference to Israel, and partly to us; and [the Scripture] saith thus: "He was wounded for our transgressions, and bruised for our iniquities: with His stripes we are healed. He was brought as a sheep to the slaughter, and as a lamb which is dumb before its shearer." [1481] Therefore we ought to be deeply grateful to the Lord, because He has both made known to us things that are past, and hath given us wisdom concerning things present, and hath not left us without understanding in regard to things which are to come. Now, the Scripture saith, "Not unjustly are nets spread out for birds." [1482] This means that the man perishes justly, who, having a knowledge of the way of righteousness, rushes off into the way of darkness. And further, my brethren: if the Lord endured to suffer for our soul, He being Lord of all the world, to whom God said at the foundation of the world, "Let us make man after our image, and after our likeness," [1483] understand how it was that He endured to suffer at the hand of men. The prophets, having obtained grace from Him, prophesied concerning Him. And He (since it behoved Him to appear in flesh), that He might abolish death, and reveal the resurrection from the dead, endured [what and as He did], in order that He might fulfil the promise made unto the fathers, and by preparing a new people for Himself, might show, while He dwelt on earth, that He, when He has raised mankind, will also judge them. Moreover, teaching Israel, and doing so great miracles and signs, He preached [the truth] to him, and greatly loved him. But when He chose His own apostles who were to preach His Gospel, [He did so from among those] who were sinners above all sin, that He might show He came "not to call the righteous, but sinners to repentance." [1484] Then He manifested Himself to be the Son of God. For if He had not come in the flesh, how could men have been saved by beholding Him? [1485] Since looking upon the sun which is to cease to exist, and is the work of His hands, their eyes are not able to bear his rays. The Son of God therefore came in the flesh with this view, that He might bring to a head the sum of their sins who had persecuted His prophets [1486] to the death. For this purpose, then, He endured. For God saith, "The stroke of his flesh is from them;" [1487] and [1488] "when I shall smite the Shepherd, then the sheep of the flock shall be scattered." [1489] He himself willed thus to suffer, for it was necessary that He should suffer on the tree. For says he who prophesies regarding Him, "Spare my soul from the sword, [1490] fasten my flesh with nails; for the assemblies of the wicked have risen up against me." [1491] And again he says, "Behold, I have given my back to scourges, and my cheeks to strokes, and I have set my countenance as a firm rock." [1492] __________________________________________________________________ [1481] Isa. liii. 5, 7. [1482] Prov. i. 17, from the LXX, which has mistaken the meaning. [1483] Gen. i. 26. [1484] Matt. ix. 13; Mark ii. 17; Luke v. 32. [1485] The Cod. Sin. reads, "neither would men have been saved by seeing Him." [1486] Cod. Sin. has, "their prophets," but the corrector has changed it as above. [1487] A very loose reference to Isa. liii. 8. [1488] Cod. Sin. omits "and," and reads, "when they smite their own shepherd, then the sheep of the pasture shall be scattered and fail." [1489] Zech. xiii. 7. [1490] Cod. Sin. inserts "and." [1491] These are inaccurate and confused quotations from Ps. xxii. 16, 20, and Ps. cxix. 120. [1492] Isa. l. 6, 7. __________________________________________________________________ Chapter VI.--The sufferings of Christ, and the new covenant, were announced by the prophets. When, therefore, He has fulfilled the commandment, what saith He? "Who is he that will contend with Me? let him oppose Me: or who is he that will enter into judgment with Me? let him draw near to the servant of the Lord." [1493] "Woe unto you, for ye shall all wax old, like a garment, and the moth shall eat you up." [1494] And again the prophet says, "Since [1495] as a mighty stone He is laid for crushing, behold I cast down for the foundations of Zion a stone, precious, elect, a corner-stone, honourable." Next, what says He? "And he who shall trust [1496] in it shall live for ever." Is our hope, then, upon a stone? Far from it. But [the language is used] inasmuch as He laid his flesh [as a foundation] with power; for He says, "And He placed me as a firm rock." [1497] And the prophet says again, "The stone which the builders rejected, the same has become the head of the corner." [1498] And again he says, "This is the great and wonderful day which the Lord hath made." [1499] I write the more simply unto you, that ye may understand. I am the off-scouring of your love. [1500] What, then, again says the prophet? "The assembly of the wicked surrounded me; they encompassed me as bees do a honeycomb," [1501] and "upon my garment they cast lots." [1502] Since, therefore, He was about to be manifested and to suffer in the flesh, His suffering was foreshown. For the prophet speaks against Israel, "Woe to their soul, because they have counselled an evil counsel against themselves, [1503] saying, Let us bind the just one, because he is displeasing to us." [1504] And Moses also says to them, [1505] "Behold these things, saith the Lord God: Enter into the good land which the Lord swore [to give] to Abraham, and Isaac, and Jacob, and inherit ye it, a land flowing with milk and honey." [1506] What, then, says Knowledge? [1507] Learn: "Trust," she says, "in Him who is to be manifested to you in the flesh--that is, Jesus." For man is earth in a suffering state, for the formation of Adam was from the face of the earth. What, then, meaneth this: "into the good land, a land flowing with milk and honey?" Blessed be our Lord, who has placed in us wisdom and understanding of secret things. For the prophet says, "Who shall understand the parable of the Lord, except him who is wise and prudent, and who loves his Lord?" [1508] Since, therefore, having renewed us by the remission of our sins, He hath made us after another pattern, [it is His purpose] that we should possess the soul of children, inasmuch as He has created us anew by His Spirit. [1509] For the Scripture says concerning us, while He speaks to the Son, "Let Us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea." [1510] And the Lord said, on beholding the fair creature [1511] man, "Increase, and multiply, and replenish the earth." [1512] These things [were spoken] to the Son. Again, I will show thee how, in respect to us, [1513] He has accomplished a second fashioning in these last days. The Lord says, "Behold, I will make [1514] the last like the first." [1515] In reference to this, then, the prophet proclaimed, "Enter ye into the land flowing with milk and honey, and have dominion over it." [1516] Behold, therefore, we have been refashioned, as again He says in another prophet, "Behold, saith the Lord, I will take away from these, that is, from those whom the Spirit of the Lord foresaw, their stony hearts, and I will put hearts of flesh within them," [1517] because He [1518] was to be manifested in flesh, and to sojourn among us. For, my brethren, the habitation of our heart is a holy temple to the Lord. [1519] For again saith the Lord, "And wherewith shall I appear before the Lord my God, and be glorified?" [1520] He says, [1521] "I will confess to thee in the Church in the midst [1522] of my brethren; and I will praise thee in the midst of the assembly of the saints." [1523] We, then, are they whom He has led into the good land. What, then, mean milk and honey? This, that as the infant is kept alive first by honey, and then by milk, so also we, being quickened and kept alive by the faith of the promise and by the word, shall live ruling over the earth. But He said above, [1524] "Let them increase, and rule over the fishes." [1525] Who then is able to govern the beasts, or the fishes, or the fowls of heaven? For we ought to perceive that to govern implies authority, so that one should command and rule. If, therefore, this does not exist at present, yet still He has promised it to us. When? When we ourselves also have been made perfect [so as] to become heirs of the covenant of the Lord. [1526] __________________________________________________________________ [1493] Isa. l. 8. [1494] Isa. l. 9. [1495] The Latin omits "since," but it is found in all the Greek mss. [1496] Cod. Sin. has "believe." Isa. viii. 14, Isa. xxviii. 16. [1497] Isa. l. 7. [1498] Ps. cxviii. 22. [1499] Ps. cxviii. 24. [1500] Comp. 1 Cor. iv. 13. The meaning is, "My love to you is so great, that I am ready to be or to do all things for you." [1501] Ps. xxii. 17, Ps. cxviii. 12. [1502] Ps. xxii. 19. [1503] Isa. iii. 9. [1504] Wisdom ii. 12. This apocryphal book is thus quoted as Scripture, and intertwined with it. [1505] Cod. Sin. reads, "What says the other prophet Moses unto them?" [1506] Ex. xxxiii. 1; Lev. xx. 24. [1507] The original word is "Gnosis," the knowledge peculiar to advanced Christians, by which they understand the mysteries of Scripture. [1508] Not found in Scripture. Comp. Isa. xl. 13; Prov. i. 6. Hilgenfeld, however, changes the usual punctuation, which places a colon after prophet, and reads, "For the prophet speaketh the parable of the Lord. Who shall understand," etc. [1509] The Greek is here very elliptical and obscure: "His Spirit" is inserted above, from the Latin. [1510] Gen. i. 26. [1511] Cod. Sin. has "our fair formation." [1512] Gen. i. 28. [1513] Cod. Sin. inserts, "the Lord says." [1514] Cod. Sin. has "I make." [1515] Not in Scripture, but comp. Matt. xx. 16, and 2 Cor. v. 17. [1516] Ex. xxxiii. 3. [1517] Ezek. xi. 19, Ezek. xxxvi. 26. [1518] Cod. Sin. inserts "Himself;" comp. John i. 14. [1519] Comp. Eph. ii. 21. [1520] Comp. Ps. xlii. 2. [1521] Cod. Sin. omits "He says." [1522] Cod. Sin. omits "in the midst." [1523] Ps. xxii. 23; Heb. ii. 12. [1524] Cod. Sin. has "But we said above." [1525] Gen. i. 28. [1526] These are specimens of the "Gnosis," or faculty of bringing out the hidden spiritual meaning of Scripture referred to before. Many more such interpretations follow. __________________________________________________________________ Chapter VII.--Fasting, and the goat sent away, were types of Christ. Understand, then, ye children of gladness, that the good Lord has foreshown all things to us, that we might know to whom we ought for everything to render thanksgiving and praise. If therefore the Son of God, who is Lord [of all things], and who will judge the living and the dead, suffered, that His stroke might give us life, let us believe that the Son of God could not have suffered except for our sakes. Moreover, when fixed to the cross, He had given Him to drink vinegar and gall. Hearken how the priests of the people [1527] gave previous indications of this. His commandment having been written, the Lord enjoined, that whosoever did not keep the fast should be put to death, because He also Himself was to offer in sacrifice for our sins the vessel of the Spirit, in order that the type established in Isaac when he was offered upon the altar might be fully accomplished. What, then, says He in the prophet? "And let them eat of the goat which is offered, with fasting, for all their sins." [1528] Attend carefully: "And let all the priests alone eat the inwards, unwashed with vinegar." Wherefore? Because to me, who am to offer my flesh for the sins of my new people, ye are to give gall with vinegar to drink: eat ye alone, while the people fast and mourn in sackcloth and ashes. [These things were done] that He might show that it was necessary for Him to suffer for them. [1529] How, [1530] then, ran the commandment? Give your attention. Take two goats of goodly aspect, and similar to each other, and offer them. And let the priest take one as a burnt-offering for sins. [1531] And what should they do with the other? "Accursed," says He, "is the one." Mark how the type of Jesus [1532] now comes out. "And all of you spit upon it, and pierce it, and encircle its head with scarlet wool, and thus let it be driven into the wilderness." And when all this has been done, he who bears the goat brings it into the desert, and takes the wool off from it, and places that upon a shrub which is called Rachia, [1533] of which also we are accustomed to eat the fruits [1534] when we find them in the field. Of this [1535] kind of shrub alone the fruits are sweet. Why then, again, is this? Give good heed. [You see] "one upon the altar, and the other accursed;" and why [do you behold] the one that is accursed crowned? Because they shall see Him then in that day having a scarlet robe about his body down to his feet; and they shall say, Is not this He whom we once despised, and pierced, and mocked, and crucified? Truly this is [1536] He who then declared Himself to be the Son of God. For how like is He to Him! [1537] With a view to this, [He required] the goats to be of goodly aspect, and similar, that, when they see Him then coming, they may be amazed by the likeness of the goat. Behold, then, [1538] the type of Jesus who was to suffer. But why is it that they place the wool in the midst of thorns? It is a type of Jesus set before the view of the Church. [They [1539] place the wool among thorns], that any one who wishes to bear it away may find it necessary to suffer much, because the thorn is formidable, and thus obtain it only as the result of suffering. Thus also, says He, "Those who wish to behold Me, and lay hold of My kingdom, must through tribulation and suffering obtain Me." [1540] __________________________________________________________________ [1527] Cod. Sin. reads "temple," which is adopted by Hilgenfeld. [1528] Not to be found in Scripture, as is the case also with what follows. Hefele remarks, that "certain false traditions respecting the Jewish rites seem to have prevailed among the Christians of the second century, of which Barnabas here adopts some, as do Justin (Dial. c. Try. 40) and Tertullian (adv. Jud. 14; adv. Marc. iii. 7)." [1529] Cod. Sin. has "by them." [1530] Cod. Sin. reads, "what commanded He?" [1531] Cod. Sin. reads, "one as a burnt-offering, and one for sins." [1532] Cod. Sin. reads, "type of God," but it has been corrected to "Jesus." [1533] In Cod. Sin. we find "Rachel." The orthography is doubtful, but there is little question that a kind of bramble-bush is intended. [1534] Thus the Latin interprets: others render "shoots." [1535] Cod. Sin. has "thus" instead of "this." [1536] Literally, "was." [1537] The text is here in great confusion, though the meaning is plain. Dressel reads, "For how are they alike, and why [does He enjoin] that the goats should be good and alike?" The Cod. Sin. reads, "How is He like Him? For this that," etc. [1538] Cod. Sin. here inserts "the goat." [1539] Cod. Sin. reads, "for as he who ... so, says he," etc. [1540] Comp. Acts xiv. 22. __________________________________________________________________ Chapter VIII.--The red heifer a type of Christ. Now what do you suppose this to be a type of, that a command was given to Israel, that men of the greatest wickedness [1541] should offer a heifer, and slay and burn it, and, that then boys should take the ashes, and put these into vessels, and bind round a stick [1542] purple wool along with hyssop, and that thus the boys should sprinkle the people, one by one, in order that they might be purified from their sins? Consider how He speaks to you with simplicity. The calf [1543] is Jesus: the sinful men offering it are those who led Him to the slaughter. But now the men are no longer guilty, are no longer regarded as sinners. [1544] And the boys that sprinkle are those that have proclaimed to us the remission of sins and purification of heart. To these He gave authority to preach the Gospel, being twelve in number, corresponding to the twelve tribes [1545] of Israel. But why are there three boys that sprinkle? To correspond [1546] to Abraham, and Isaac, and Jacob, because these were great with God. And why was the wool [placed] upon the wood? Because by wood Jesus holds His kingdom, so that [through the cross] those believing on Him shall live for ever. But why was hyssop joined with the wool? Because in His kingdom the days will be evil and polluted in which we shall be saved, [and] because he who suffers in body is cured through the cleansing [1547] efficacy of hyssop. And on this account the things which stand thus are clear to us, but obscure to them because they did not hear the voice of the Lord. __________________________________________________________________ [1541] Literally, "men in whom sins are perfect." Of this, and much more that follows, no mention is made in Scripture. [1542] Cod. Sin. has "upon sticks," and adds, "Behold again the type of the cross, both the scarlet wool and the hyssop,"--adopted by Hilgenfeld. [1543] Cod. Sin. has, "the law is Christ Jesus," corrected to the above. [1544] The Greek text is, "then no longer [sinful] men, no longer the glory of sinners," which Dressel defends and Hilgenfeld adopts, but which is surely corrupt. [1545] Literally, "in witness of the tribes." [1546] "In witness of." [1547] Thus the sense seems to require, and thus Dressel translates, though it is difficult to extract such a meaning from the Greek text. __________________________________________________________________ Chapter IX.--The spiritual meaning of circumcision. He speaks moreover concerning our ears, how He hath circumcised both them and our heart. The Lord saith in the prophet, "In the hearing of the ear they obeyed me." [1548] And again He saith, "By hearing, those shall hear who are afar off; they shall know what I have done." [1549] And, "Be ye circumcised in your hearts, saith the Lord." [1550] And again He says, "Hear, O Israel, for these things saith the Lord thy God." [1551] And once more the Spirit of the Lord proclaims, "Who is he that wishes to live for ever? By hearing let him hear the voice of my servant." [1552] And again He saith, "Hear, O heaven, and give ear, O earth, for God [1553] hath spoken." [1554] These are in proof. [1555] And again He saith, "Hear the word of the Lord, ye rulers of this people." [1556] And again He saith, "Hear, ye children, the voice of one crying in the wilderness." [1557] Therefore He hath circumcised our ears, that we might hear His word and believe, for the circumcision in which they trusted is abolished. [1558] For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them. [1559] He saith to them, "These things saith the Lord your God"--(here [1560] I find a new [1561] commandment)--"Sow not among thorns, but circumcise yourselves to the Lord." [1562] And why speaks He thus: "Circumcise the stubbornness of your heart, and harden not your neck?" [1563] And again: "Behold, saith the Lord, all the nations are uncircumcised [1564] in the flesh, but this people are uncircumcised in heart." [1565] But thou wilt say, "Yea, verily the people are circumcised for a seal." But so also is every Syrian and Arab, and all the priests of idols: are these then also within the bond of His covenant? [1566] Yea, the Egyptians also practise circumcision. Learn then, my children, concerning all things richly, [1567] that Abraham, the first who enjoined circumcision, looking forward in spirit to Jesus, practised that rite, having received the mysteries [1568] of the three letters. For [the Scripture] saith, "And Abraham circumcised ten, and eight, and three hundred men of his household." [1569] What, then, was the knowledge given to him in this? Learn the eighteen first, and then the three hundred. [1570] The ten and the eight are thus denoted--Ten by I, and Eight by E. [1571] You have [the initials of the, name of] Jesus. And because [1572] the cross was to express the grace [of our redemption] by the letter T, he says also, "Three Hundred." He signifies, therefore, Jesus by two letters, and the cross by one. He knows this, who has put within us the engrafted [1573] gift of His doctrine. No one has been admitted by me to a more excellent piece of knowledge [1574] than this, but I know that ye are worthy. __________________________________________________________________ [1548] Ps. xviii. 44. [1549] Isa. xxxiii. 13. [1550] Jer. iv. 4. [1551] Jer. vii. 2. [1552] Ps. xxxiv. 11-13. The first clause of this sentence is wanting in Cod. Sin. [1553] Cod. Sin. has "Lord." [1554] Isa. i. 2. [1555] In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence. [1556] Isa. i. 10. [1557] Cod. Sin. reads, "it is the voice," corrected, however, as above. [1558] Cod. Sin. has, "that we might hear the word, and not only believe," plainly a corrupt text. [1559] Cod. Sin., at first hand, has "slew them," but is corrected as above. [1560] The meaning is here very obscure, but the above rendering and punctuation seem preferable to any other. [1561] Cod. Sin., with several other mss., leaves out "new." [1562] Jer. iv. 3. Cod. Sin. has "God" instead of "Lord." [1563] Deut. x. 16. [1564] This contrast seems to be marked in the original. Cod. Sin. has, "Behold, receive again." [1565] Jer. ix. 25, 26. [1566] Dressel and Hilgenfeld read, "their covenant," as does Cod. Sin.; we have followed Hefele. [1567] Cod. Sin. has "children of love," omitting "richly," and inserting it before "looking forward." [1568] Literally, "doctrines." [1569] Not found in Scripture: but comp. Gen. xvii. 26, 27, Gen. xiv. 14. [1570] Cod. Sin. inserts, "and then making a pause." [1571] This sentence is altogether omitted by inadvertence in Cod. Sin. [1572] Some mss. here read, "and further:" the above is the reading in Cod. Sin., and is also that of Hefele. [1573] This is rendered in the Latin, "the more profound gift," referring, as it does, to the Gnosis of the initiated. The same word is used in chap. i. [1574] Literally, "has learned a more germane (or genuine) word from me," being an idle vaunt on account of the ingenuity in interpreting Scripture he has just displayed. __________________________________________________________________ Chapter X.--Spiritual significance of the precepts of Moses respecting different kinds of food. Now, wherefore did Moses say, "Thou shalt not eat the swine, nor the eagle, nor the hawk, nor the raven, nor any fish which is not possessed of scales?" [1575] He embraced three doctrines in his mind [in doing so]. Moreover, the Lord saith to them in Deuteronomy, "And I will establish my ordinances among this people." [1576] Is there then not a command of God [that] they should not eat [these things]? There is, but Moses spoke with a spiritual reference. [1577] For this reason he named the swine, as much as to say, "Thou shalt not join thyself to men who resemble swine." For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. "Neither shalt thou eat," says he "the eagle, nor the hawk, nor the kite, nor the raven." "Thou shalt not join thyself," he means, "to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others." [1578] So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. "And thou shalt not eat," he says, "the lamprey, or the polypus, or the cuttlefish." He means, "Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned [1579] to death." In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, "Thou shall not," he says, "eat the hare." Wherefore? "Thou shall not be a corrupter of boys, nor like unto such." [1580] Because the hare multiplies, year by year, the places of its conception; for as many years as it lives so many [1581] it has. Moreover, "Thou shall not eat the hyena." He means, "Thou shall not be an adulterer, nor a corrupter, nor be like to them that are such." Wherefore? Because that animal annually changes its sex, and is at one time male, and at another female. Moreover, he has rightly detested the weasel. For he means, "Thou shalt not be like to those whom we hear of as committing wickedness with the mouth, [1582] on account of their uncleanness; nor shall thou be joined to those impure women who commit iniquity with the mouth. For this animal conceives by the mouth." Moses then issued [1583] three doctrines concerning meats with a spiritual significance; but they received them according to fleshly desire, as if he had merely spoken of [literal] meats. David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: "Blessed is the man who hath not walked in the counsel of the ungodly," [1584] even as the fishes [referred to] go in darkness to the depths [of the sea]; "and hath not stood in the way of sinners," even as those who profess to fear the Lord, but go astray like swine; "and hath not sat in the seat of scorners," [1585] even as those birds that lie in wait for prey. Take a full and firm grasp of this spiritual [1586] knowledge. But Moses says still further, "Ye shall eat every animal that is cloven-footed and ruminant." What does he mean? [The ruminant animal denotes him] who, on receiving food, recognizes Him that nourishes him, and being satisfied by Him, [1587] is visibly made glad. Well spake [Moses], having respect to the commandment. What, then, does he mean? That we ought to join ourselves to those that fear the Lord, those who meditate in their heart on the commandment which they have received, those who both utter the judgments of the Lord and observe them, those who know that meditation is a work of gladness, and who ruminate [1588] upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state [1589] [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments, [1590] explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things. __________________________________________________________________ [1575] Cod. Sin. has "portion," corrected, however, as above. See Lev. xi. and Deut. xiv. [1576] Deut. iv. 1. [1577] Literally, "in spirit." [1578] Cod. Sin. inserts, "and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others." The text as above seems preferable: Hilgenfeld, however, follows the Greek. [1579] Cod. Sin. has, "condemned already." [1580] Dressel has a note upon this passage, in which he refers the words we have rendered, "corrupters of boys," to those who by their dissolute lives waste their fortunes, and so entail destruction on their children; but this does not appear satisfactory. Comp. Clem. Alex. Pædag. ii. 10. [1581] We have left trupas untranslated. [Cavities, i.e., of conception]. [1582] Cod. Sin. has, "with the body through uncleanness," and so again in the last clause. [1583] Cod. Sin. inserts, "having received." [1584] Ps. i. 1. [1585] Literally, "of the pestilent." [1586] Cod. Sin. reads, "perfectly," instead of "perfect," as do most mss.; but, according to Dressel, we should read, "have a perfect knowledge concerning the food." Hilgenfeld follows the Greek. [1587] Or, "resting upon Him." [1588] Cod. Sin. here has the singular, "one who ruminates." [1589] Literally, "holy age." [1590] Cod. Sin. inserts again, "rightly." __________________________________________________________________ Chapter XI.--Baptism and the cross prefigured in the Old Testament. Let us further inquire whether the Lord took any care to foreshadow the water [of baptism] and the cross. Concerning the water, indeed, it is written, in reference to the Israelites, that they should not receive that baptism which leads to the remission of sins, but should procure [1591] another for themselves. The prophet therefore declares, "Be astonished, O heaven, and let the earth tremble [1592] at this, because this people hath committed two great evils: they have forsaken Me, a living fountain, and have hewn out for themselves broken cisterns. [1593] Is my holy hill Zion a desolate rock? For ye shall be as the fledglings of a bird, which fly away when the nest is removed." [1594] And again saith the prophet, "I will go before thee and make level the mountains, and will break the brazen gates, and bruise in pieces the iron bars; and I will give thee the secret, [1595] hidden, invisible treasures, that they may know that I am the Lord God." [1596] And "He shall dwell in a lofty cave of the strong rock." [1597] Furthermore, what saith He in reference to the Son? "His water is sure; [1598] ye shall see the King in His glory, and your soul shall meditate on the fear of the Lord." [1599] And again He saith in another prophet, "The man who doeth these things shall be like a tree planted by the courses of waters, which shall yield its fruit in due season; and his leaf shall not fade, and all that he doeth shall prosper. Not so are the ungodly, not so, but even as chaff, which the wind sweeps away from the face of the earth. Therefore the ungodly shall not stand in judgment, nor sinners in the counsel of the just; for the Lord knoweth the way of the righteous, but the way of the ungodly shall perish." [1600] Mark how He has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; for, says He, they shall receive their reward in due time: then He declares, I will recompense them. But now He saith, [1601] "Their leaves shall not fade." This meaneth, that every word which proceedeth out of your mouth in faith and love shall tend to bring conversion and hope to many. Again, another prophet saith, "And the land of Jacob shall be extolled above every land." [1602] This meaneth the vessel of His Spirit, which He shall glorify. Further, what says He? "And there was a river flowing on the right, and from it arose beautiful trees; and whosoever shall eat of them shall live for ever." [1603] This meaneth, [1604] that we indeed descend into the water full of sins and defilement, but come up, bearing fruit in our heart, having the fear [of God] and trust in Jesus in our spirit. "And whosoever shall eat of these shall live for ever," This meaneth: Whosoever, He declares, shall hear thee speaking, and believe, shall live for ever. __________________________________________________________________ [1591] Literally, "should build." [1592] Cod. Sin. has, "confine still more," corrected to "tremble still more." [1593] Cod. Sin. has, "have dug a pit of death." See Jer. ii. 12, 13. [1594] Comp. Isa. xvi. 1, 2. [1595] Literally, "dark." Cod. Sin. has, "of darkness." [1596] Isa. xlv. 2, 3. [1597] Isa. xxxiii. 16. Cod. Sin. has, "thou shalt dwell." [1598] Cod. Sin. entirely omits the question given above, and joins "the water is sure" to the former sentence. [1599] Isa. xxxiii. 16-18. [1600] Ps. i. 3-6. [1601] Cod. Sin. has, "what meaneth?" [1602] Zeph. iii. 19. [1603] Ezek. xlvii. 12. [1604] Omitted in Cod. Sin. __________________________________________________________________ Chapter XII.--The cross of Christ frequently announced in the Old Testament. In like manner He points to the cross of Christ in another prophet, who saith, [1605] "And when shall these things be accomplished? And the Lord saith, When a tree shall be bent down, and again arise, and when blood shall flow out of wood." [1606] Here again you have an intimation concerning the cross, and Him who should be crucified. Yet again He speaks of this [1607] in Moses, when Israel was attacked by strangers. And that He might remind them, when assailed, that it was on account of their sins they were delivered to death, the Spirit speaks to the heart of Moses, that he should make a figure of the cross, [1608] and of Him about to suffer thereon; for unless they put their trust in Him, they shall be overcome for ever. Moses therefore placed one weapon above another in the midst of the hill, [1609] and standing upon it, so as to be higher than all the people, he stretched forth his hands, [1610] and thus again Israel acquired the mastery. But when again he let down his hands, they were again destroyed. For what reason? That they might know that they could not be saved unless they put their trust in Him. [1611] And in another prophet He declares, "All day long I have stretched forth My hands to an unbelieving people, and one that gainsays My righteous way." [1612] And again Moses makes a type of Jesus, [signifying] that it was necessary for Him to suffer, [and also] that He would be the author of life [1613] [to others], whom they believed to have destroyed on the cross [1614] when Israel was falling. For since transgression was committed by Eve through means of the serpent, [the Lord] brought it to pass that every [kind of] serpents bit them, and they died, [1615] that He might convince them, that on account of their transgression they were given over to the straits of death. Moreover Moses, when he commanded, "Ye shall not have any graven or molten [image] for your God," [1616] did so that he might reveal a type of Jesus. Moses then makes a brazen serpent, and places it upon a beam, [1617] and by proclamation assembles the people. When, therefore, they were come together, they besought Moses that he would offer sacrifice [1618] in their behalf, and pray for their recovery. And Moses spake unto them, saying, "When any one of you is bitten, let him come to the serpent placed on the pole; and let him hope and believe, that even though dead, it is able to give him life, and immediately he shall be restored." [1619] And they did so. Thou hast in this also [an indication of] the glory of Jesus; for in Him and to Him are all things. [1620] What, again, says Moses to Jesus (Joshua) the son of Nave, when he gave him [1621] this name, as being a prophet, with this view only, that all the people might hear that the Father would reveal all things concerning His Son Jesus to the son [1622] of Nave? This name then being given him when he sent him to spy out the land, he said, "Take a book into thy hands, and write what the Lord declares, that the Son of God will in the last days cut off from the roots all the house of Amalek." [1623] Behold again: Jesus who was manifested, both by type and in the flesh, [1624] is not the Son of man, but the Son of God. Since, therefore, they were to say that Christ was the son [1625] of David, fearing and understanding the error of the wicked, he saith, "The Lord said unto my Lord, Sit at My right hand, until I make Thine enemies Thy footstool." [1626] And again, thus saith Isaiah, "The Lord said to Christ, [1627] my Lord, whose right hand I have holden, [1628] that the nations should yield obedience before Him; and I will break in pieces the strength of kings." [1629] Behold how David calleth Him Lord and the Son of God. __________________________________________________________________ [1605] Cod. Sin. refers this to God, and not to the prophet. [1606] From some unknown apocryphal book. Hilgenfeld compares Hab. ii. 11. [1607] Cod. Sin. reads, "He speaks to Moses." [1608] Cod. Sin. omits "and." [1609] Cod. Sin. reads pugmes, which must here be translated "heap" or "mass." According to Hilgenfeld, however, pugme is here equivalent to pugmachia, "a fight." The meaning would then be, that "Moses piled weapon upon weapon in the midst of the battle," instead of "hill" (peges), as above. [1610] Thus standing in the form of a cross. [1611] Or, as some read, "in the cross." [1612] Isa. lxv. 2. [1613] Cod. Sin. has, "and He shall make him alive." [1614] Literally, "the sign." [1615] Comp. Num. xxi. 6-9; John iii. 14-18. [1616] Deut. xxvii. 15. Cod. Sin. reads, "molten or graven." [1617] Instead of en doko, "on a beam," Cod. Sin. with other mss. has endoxos, "manifestly," which is adopted by Hilgenfeld. [1618] Cod. Sin. simply reads, "offer supplication." [1619] Num. xxi. 9. [1620] Comp. Col. i. 16. [1621] Cod. Sin. has the imperative, "Put on him;" but it is connected as above. [1622] Cod. Sin. closes the sentence with Jesus, and inserts, "Moses said therefore to Jesus." [1623] Ex. xvii. 14. [1624] Comp. 1 Tim. iii. 16. [1625] That is, merely human: a reference is supposed to the Ebionites. [1626] Ps. cx. 1; Matt. xxii. 43-45. [1627] Cod. Sin. corrects "to Cyrus," as LXX. [1628] Cod. Sin. has, "he has taken hold." [1629] Isa. xlv. 1. __________________________________________________________________ Chapter XIII.--Christians, and not Jews, the heirs of the covenant. But let us see if this people [1630] is the heir, or the former, and if the covenant belongs to us or to them. Hear ye now what the Scripture saith concerning the people. Isaac prayed for Rebecca his wife, because she was barren; and she conceived. [1631] Furthermore also, Rebecca went forth to inquire of the Lord; and the Lord said to her, "Two nations are in thy womb, and two peoples in thy belly; and the one people shall surpass the other, and the elder shall serve the younger." [1632] You ought to understand who was Isaac, who Rebecca, and concerning what persons He declared that this people should be greater than that. And in another prophecy Jacob speaks more clearly to his son Joseph, saying, "Behold, the Lord hath not deprived me of thy presence; bring thy sons to me, that I may bless them." [1633] And he brought Manasseh and Ephraim, desiring that Manasseh [1634] should be blessed, because he was the elder. With this view Joseph led him to the right hand of his father Jacob. But Jacob saw in spirit the type of the people to arise afterwards. And what says [the Scripture]? And Jacob changed the direction of his hands, and laid his right hand upon the head of Ephraim, the second and younger, and blessed him. And Joseph said to Jacob, "Transfer thy right hand to the head of Manasseh, [1635] for he is my first-born son." [1636] And Jacob said, "I know it, my son, I know it; but the elder shall serve the younger: yet he also shall be blessed." [1637] Ye see on whom he laid [1638] [his hands], that this people should be first, and heir of the covenant. If then, still further, the same thing was intimated through Abraham, we reach the perfection of our knowledge. What, then, says He to Abraham? "Because thou hast believed, [1639] it is imputed to thee for righteousness: behold, I have made thee the father of those nations who believe in the Lord while in [a state of] uncircumcision." [1640] __________________________________________________________________ [1630] That is, "Christians." [1631] Gen. xxv. 21. [1632] Gen. xxv. 23. [1633] Gen. xlviii. 11, 9. [1634] Cod. Sin. reads each time "Ephraim," by a manifest mistake, instead of Manasseh. [1635] Cod. Sin. reads each time "Ephraim," by a manifest mistake, instead of Manasseh. [1636] Gen. xlviii. 18. [1637] Gen. xlviii. 19. [1638] Or, "of whom he willed." [1639] Cod. Sin. has, "when alone believing," and is followed by Hilgenfeld to this effect: "What, then, says He to Abraham, when, alone believing, he was placed in righteousness? Behold," etc. [1640] Gen. xv. 6, Gen. xvii. 5; comp. Rom. iv. 3. __________________________________________________________________ Chapter XIV.--The Lord hath given us the testament which Moses received and broke. Yes [it is even so]; but let us inquire if the Lord has really given that testament which He swore to the fathers that He would give [1641] to the people. He did give it; but they were not worthy to receive it, on account of their sins. For the prophet declares, "And Moses was fasting forty days and forty nights on Mount Sinai, that he might receive the testament of the Lord for the people." [1642] And he received from the Lord [1643] two tables, written in the spirit by the finger of the hand of the Lord. And Moses having received them, carried them down to give to the people. And the Lord said to Moses, "Moses, Moses, go down quickly; for thy people hath sinned, whom thou didst bring out of the land of Egypt." [1644] And Moses understood that they had again [1645] made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken. Moses then received it, but they proved themselves unworthy. Learn now how we have received it. Moses, as a servant, [1646] received it; but the Lord himself, having suffered in our behalf, hath given it to us, that we should be the people of inheritance. But He was manifested, in order that they might be perfected in their iniquities, and that we, being constituted heirs through Him, [1647] might receive the testament of the Lord Jesus, who was prepared for this end, that by His personal manifestation, redeeming our hearts (which were already wasted by death, and given over to the iniquity of error) from darkness, He might by His word enter into a covenant with us. For it is written how the Father, about to redeem [1648] us from darkness, commanded Him to prepare [1649] a holy people for Himself. The prophet therefore declares, "I, the Lord Thy God, have called Thee in righteousness, and will hold Thy hand, and will strengthen Thee; and I have given Thee for a covenant to the people, for a light to the nations, to open the eyes of the blind, and to bring forth from fetters them that are bound, and those that sit in darkness out of the prison-house." [1650] Ye perceive, [1651] then, whence we have been redeemed. And again, the prophet says, "Behold, I have appointed Thee as a light to the nations, that Thou mightest be for salvation even to the ends of the earth, saith the Lord God that redeemeth thee." [1652] And again, the prophet saith, "The Spirit of the Lord is upon me; because He hath anointed me to preach the Gospel to the humble: He hath sent me to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind; to announce the acceptable year of the Lord, and the day of recompense; to comfort all that mourn." [1653] __________________________________________________________________ [1641] Cod. Sin. absurdly repeats "to give." [1642] Ex. xxiv. 18. [1643] Ex. xxxi. 18. [1644] Ex. xxxii. 7; Deut. ix. 12. [1645] Cod. Sin. reads, "for themselves." [1646] Comp. Heb. iii. 5. [1647] Cod. Sin. and other mss. read, "through Him who inherited." [1648] Cod. Sin. refers this to Christ. [1649] Cod. Sin. reads, "be prepared." Hilgenfeld follows Cod. Sin. so far, and reads, "For it is written how the Father commanded Him who was to redeem us from darkness (auto--lutrosamenos) to prepare a holy people for Himself." [1650] Isa. xlii. 6, 7. [1651] Cod. Sin. has, "we know." [1652] Isa. xlix. 6. The text of Cod. Sin., and of the other mss., is here in great confusion: we have followed that given by Hefele. [1653] Isa. lxi. 1, 2. __________________________________________________________________ Chapter XV.--The false and the true Sabbath. Further, [1654] also, it is written concerning the Sabbath in the Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai, "And sanctify ye the Sabbath of the Lord with clean hands and a pure heart." [1655] And He says in another place, "If my sons keep the Sabbath, then will I cause my mercy to rest upon them." [1656] The Sabbath is mentioned at the beginning of the creation [thus]: "And God made in six days the works of His hands, and made an end on the seventh day, and rested on it, and sanctified it." [1657] Attend, my children, to the meaning of this expression, "He finished in six days." This implieth that the Lord will finish all things in six thousand years, for a day is [1658] with Him a thousand years. And He Himself testifieth, [1659] saying, "Behold, to-day [1660] will be as a thousand years." [1661] Therefore, my children, in six days, that is, in six thousand years, all things will be finished. "And He rested on the seventh day." This meaneth: when His Son, coming [again], shall destroy the time of the wicked man, [1662] and judge the ungodly, and change the sun, and the moon, [1663] and the stars, then shall He truly rest on the seventh day. Moreover, He says, "Thou shalt sanctify it with pure hands and a pure heart." If, therefore, any one can now sanctify the day which God hath sanctified, except he is pure in heart in all things, [1664] we are deceived. [1665] Behold, therefore: [1666] certainly then one properly resting sanctifies it, when we ourselves, having received the promise, wickedness no longer existing, and all things having been made new by the Lord, shall be able to work righteousness. [1667] Then we shall be able to sanctify it, having been first sanctified ourselves. [1668] Further, He says to them, "Your new moons and your Sabbaths I cannot endure." [1669] Ye perceive how He speaks: Your present Sabbaths are not acceptable to Me, but that is which I have made, [namely this,] when, giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead. [1670] And [1671] when He had manifested Himself, He ascended into the heavens. __________________________________________________________________ [1654] Cod. Sin. reads "because," but this is corrected to "moreover." [1655] Ex. xx. 8; Deut. v. 12. [1656] Jer. xvii. 24, 25. [1657] Gen. ii. 2. The Hebrew text is here followed, the Septuagint reading "sixth" instead of "seventh." [1658] Cod. Sin. reads "signifies." [1659] Cod. Sin. adds, "to me." [1660] Cod. Sin. reads, "The day of the Lord shall be as a thousand years." [1661] Ps. xc. 4; 2 Pet. iii. 8. [1662] Cod. Sin. seems properly to omit "of the wicked man." [1663] Cod. Sin. places stars before moon. [1664] Cod. Sin. reads "again," but is corrected as above. [1665] The meaning is, "If the Sabbaths of the Jews were the true Sabbath, we should have been deceived by God, who demands pure hands and a pure heart."--Hefele. [1666] Cod. Sin. has, "But if not." Hilgenfeld's text of this confused passage reads as follows: "Who then can sanctify the day which God has sanctified, except the man who is of a pure heart? We are deceived (or mistaken) in all things. Behold, therefore," etc. [1667] Cod. Sin. reads, "resting aright, we shall sanctify it, having been justified, and received the promise, iniquity no longer existing, but all things having been made new by the Lord." [1668] Cod. Sin. reads, "Shall we not then?" [1669] Isa. i. 13. [1670] "Barnabas here bears testimony to the observance of the Lord's Day in early times."--Hefele. [1671] We here follow the punctuation of Dressel: Hefele places only a comma between the clauses, and inclines to think that the writer implies that the ascension of Christ took place on the first day of the week. __________________________________________________________________ Chapter XVI.--The spiritual temple of God. Moreover, I will also tell you concerning the temple, how the wretched [Jews], wandering in error, trusted not in God Himself, but in the temple, as being the house of God. For almost after the manner of the Gentiles they worshipped Him in the temple. [1672] But learn how the Lord speaks, when abolishing it: "Who hath meted out heaven with a span, and the earth with his palm? Have not I?" [1673] "Thus saith the Lord, Heaven is My throne, and the earth My footstool: what kind of house will ye build to Me, or what is the place of My rest?" [1674] Ye perceive that their hope is vain. Moreover, He again says, "Behold, they who have cast down this temple, even they shall build it up again." [1675] It has so happened. [1676] For through their going to war, it was destroyed by their enemies; and now they, as the servants of their enemies, shall rebuild it. Again, it was revealed that the city and the temple and the people of Israel were to be given up. For the Scripture saith, "And it shall come to pass in the last days, that the Lord will deliver up the sheep of His pasture, and their sheep-fold and tower, to destruction." [1677] And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is--where He himself declared He would make and finish it. For it is written, "And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord." [1678] I find, therefore, that a temple does exist. Learn, then, how it shall be built in the name of the Lord. Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God. But it shall be built, observe ye, in the name of the Lord, in order that the temple of the Lord may be built in glory. How? Learn [as follows]. Having received the forgiveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How? His word of faith; His calling [1679] of promise; the wisdom of the statutes; the commands of the doctrine; He himself prophesying in us; He himself dwelling in us; opening to us who were enslaved by death the doors of the temple, that is, the mouth; and by giving us repentance introduced us into the incorruptible temple. [1680] He then, who wishes to be saved, looks not to man, [1681] but to Him who dwelleth in him, and speaketh in him, amazed at never having either heard him utter such words with his mouth, nor himself having ever desired to hear them. [1682] This is the spiritual temple built for the Lord. __________________________________________________________________ [1672] That is, "they worshipped the temple instead of Him." [1673] Isa. xl. 12. [1674] Isa. lxvi. 1. [1675] Comp. Isa. xlix. 17 (Sept.). [1676] Cod. Sin. omits this. [1677] Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture. [1678] Dan. ix. 24-27; Hag. ii. 10. [1679] Cod. Sin. reads, "the calling." [1680] Cod. Sin. gives the clauses of this sentence separately, each occupying a line. [1681] That is, the man who is engaged in preaching the Gospel. [1682] Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld. __________________________________________________________________ Chapter XVII.--Conclusion of the first part of the epistle. As far as was possible, and could be done with perspicuity, I cherish the hope that, according to my desire, I have omitted none [1683] of those things at present [demanding consideration], which bear upon your salvation. For if I should write to you about things future, [1684] ye would not understand, because such knowledge is hid in parables. These things then are so. __________________________________________________________________ [1683] Cod. Sin. reads, "my soul hopes that it has not omitted anything." [1684] Cod. Sin., "about things present or future." Hilgenfeld's text of this passage is as follows: "My mind and soul hopes that, according to my desire, I have omitted none of the things that pertain to salvation. For if I should write to you about things present or future," etc. Hefele gives the text as above, and understands the meaning to be, "points bearing on the present argument." __________________________________________________________________ Chapter XVIII.--Second part of the epistle. The two ways. But let us now pass to another sort of knowledge and doctrine. There are two ways of doctrine and authority, the one of light, and the other of darkness. But there is a great difference between these two ways. For over one are stationed the light-bringing angels of God, but over the other the angels [1685] of Satan. And He indeed (i.e., God) is Lord for ever and ever, but he (i.e., Satan) is prince of the time [1686] of iniquity. __________________________________________________________________ [1685] Comp. 2 Cor. xii. 7. [1686] Cod. Sin. reads, "of the present time of iniquity." __________________________________________________________________ Chapter XIX.--The way of light. The way of light, then, is as follows. If any one desires to travel to the appointed place, he must be zealous in his works. The knowledge, therefore, which is given to us for the purpose of walking in this way, is the following. Thou shalt love Him that created thee: [1687] thou shalt glorify Him that redeemed thee from death. Thou shalt be simple in heart, and rich in spirit. Thou shalt not join thyself to those who walk in the way of death. Thou shalt hate doing what is unpleasing to God: thou shalt hate all hypocrisy. Thou shalt not forsake the commandments of the Lord. Thou shalt not exalt thyself, but shalt be of a lowly mind. [1688] Thou shalt not take glory to thyself. Thou shalt not take evil counsel against thy neighbour. Thou shalt not allow over-boldness to enter into thy soul. [1689] Thou shalt not commit fornication: thou shalt not commit adultery: thou shalt not be a corrupter of youth. Thou shalt not let the word of God issue from thy lips with any kind of impurity. [1690] Thou shalt not accept persons when thou reprovest any one for transgression. Thou shalt be meek: thou shalt be peaceable. Thou shalt tremble at the words which thou hearest. [1691] Thou shalt not be mindful of evil against thy brother. Thou shalt not be of doubtful mind [1692] as to whether a thing shall be or not. Thou shalt not take the name [1693] of the Lord in vain. Thou shalt love thy neighbour more than thine own soul. [1694] Thou shalt not slay the child by procuring abortion; nor, again, shalt thou destroy it after it is born. Thou shalt not withdraw thy hand from thy son, or from thy daughter, but from their infancy thou shalt teach them the fear of the Lord. [1695] Thou shalt not covet what is thy neighbour's, nor shalt thou be avaricious. Thou shalt not be joined in soul with the haughty, but thou shalt be reckoned with the righteous and lowly. Receive thou as good things the trials [1696] which come upon thee. [1697] Thou shalt not be of double mind or of double tongue, [1698] for a double tongue is a snare of death. Thou shalt be subject [1699] to the Lord, and to [other] masters as the image of God, with modesty and fear. Thou shalt not issue orders with bitterness to thy maidservant or thy man-servant, who trust in the same [God [1700] ], lest thou shouldst not [1701] reverence that God who is above both; for He came to call men not according to their outward appearance, [1702] but according as the Spirit had prepared them. [1703] Thou shalt communicate in all things with thy neighbour; thou shalt not call [1704] things thine own; for if ye are partakers in common of things which are incorruptible, [1705] how much more [should you be] of those things which are corruptible! [1706] Thou shalt not be hasty with thy tongue, for the mouth is a snare of death. As far as possible, thou shalt be pure in thy soul. Do not be ready to stretch forth thy hands to take, whilst thou contractest them to give. Thou shalt love, as the apple of thine eye, every one that speaketh to thee the word of the Lord. Thou shalt remember the day of judgment, night and day. Thou shalt seek out every day the faces of the saints, [1707] either by word examining them, and going to exhort them, and meditating how to save a soul by the word, [1708] or by thy hands thou shalt labour for the redemption of thy sins. Thou shalt not hesitate to give, nor murmur when thou givest. "Give to every one that asketh thee," [1709] and thou shalt know who is the good Recompenser of the reward. Thou shalt preserve what thou hast received [in charge], neither adding to it nor taking from it. To the last thou shalt hate the wicked [1710] [one]. [1711] Thou shalt judge righteously. Thou shalt not make a schism, but thou shalt pacify those that contend by bringing them together. Thou shalt confess thy sins. Thou shalt not go to prayer with an evil conscience. This is the way of light. [1712] __________________________________________________________________ [1687] Cod. Sin. inserts, "Thou shalt fear Him that formed thee." [1688] Cod. Sin. adds, "in all things." [1689] Literally, "shalt not give insolence to thy soul." [1690] "That is, while proclaiming the Gospel, thou shalt not in any way be of corrupt morals."--Hefele. [1691] Isa. lxvi. 2. All the preceding clauses are given in Cod. Sin. in distinct lines. [1692] Comp. Jas. i. 8. [1693] Cod. Sin. has "thy name," but this is corrected as above. [1694] Cod. Sin. corrects to, "as thine own soul." [1695] Cod. Sin. has, "of God." [1696] "Difficulties," or "troubles." [1697] Cod. Sin. adds, "knowing that without God nothing happens." [1698] Cod. Sin. has, "talkative," and omits the following clause. [1699] Cod. Sin. has, "Thou shalt be subject (hupotagese-- untouched by the corrector) to masters as a type of God." [1700] Inserted in Cod. Sin. [1701] Cod. Sin. has, "they should not." [1702] Comp. Eph. vi. 9. [1703] Comp. Rom. viii. 29, 30. [1704] Cod. Sin. has, "and not call." [1705] Cod. Sin. has, "in that which is incorruptible." [1706] Cod. Sin. has, "in things that are subject to death," but is corrected as above. [1707] Or, "the persons of the saints." Cod. Sin. omits this clause, but it is added by the corrector. [1708] The text is here confused in all the editions; we have followed that of Dressel. Cod. Sin. is defective. Hilgenfeld's text reads, "Thou shalt seek out every day the faces of the saints, either labouring by word and going to exhort them, and meditating to save a soul by the word, or by thy hands thou shalt labour for the redemption of thy sins"--almost identical with that given above. [1709] Cod. Sin. omits this quotation from Matt. v. 42 or Luke vi. 30, but it is added by a corrector. [1710] Cod. Sin. has, "hate evil." [1711] Cod. Sin. inserts "and." [1712] Cod. Sin. omits this clause: it is inserted by a corrector. __________________________________________________________________ Chapter XX.--The way of darkness. But the way of darkness [1713] is crooked, and full of cursing; for it is the way of eternal [1714] death with punishment, in which way are the things that destroy the soul, viz., idolatry, over-confidence, the arrogance of power, hypocrisy, double-heartedness, adultery, murder, rapine, haughtiness, transgression, [1715] deceit, malice, self-sufficiency, poisoning, magic, avarice, [1716] want of the fear of God. [In this way, too,] are those who persecute the good, those who hate truth, those who love falsehood, those who know not the reward of righteousness, those who cleave not to that which is good, those who attend not with just judgment to the widow and orphan, those who watch not to the fear of God, [but incline] to wickedness, from whom meekness and patience are far off; persons who love vanity, follow after a reward, pity not the needy, labour not in aid of him who is overcome with toil; who are prone to evil-speaking, who know not Him that made them, who are murderers of children, destroyers of the workmanship of God; who turn away him that is in want, who oppress the afflicted, who are advocates of the rich, who are unjust judges of the poor, and who are in every respect transgressors. __________________________________________________________________ [1713] Literally, "of the Black One." [1714] Cod. Sin. joins "eternal" with way, instead of death. [1715] Cod. Sin. reads "transgressions." [1716] Cod. Sin. omits "magic, avarice." __________________________________________________________________ Chapter XXI.--Conclusion. It is well, therefore, [1717] that he who has learned the judgments of the Lord, as many as have been written, should walk in them. For he who keepeth these shall be glorified in the kingdom of God; but he who chooseth other things [1718] shall be destroyed with his works. On this account there will be a resurrection, [1719] on this account a retribution. I beseech you who are superiors, if you will receive any counsel of my good-will, have among yourselves those to whom you may show kindness: do not forsake them. For the day is at hand on which all things shall perish with the evil [one]. The Lord is near, and His reward. Again, and yet again, I beseech you: be good lawgivers [1720] to one another; continue faithful counsellors of one another; take away from among you all hypocrisy. And may God, who ruleth over all the world, give to you wisdom, intelligence, understanding, knowledge of His judgments, [1721] with patience. And be ye [1722] taught of God, inquiring diligently what the Lord asks from you; and do it that ye maybe safe in the day of judgment. [1723] And if you have any remembrance of what is good, be mindful of me, meditating on these things, in order that both my desire and watchfulness may result in some good. I beseech you, entreating this as a favour. While yet you are in this fair vessel, [1724] do not fail in any one of those things, [1725] but unceasingly seek after them, and fulfil every commandment; for these things are worthy. [1726] Wherefore I have been the more earnest to write to you, as my ability served, [1727] that I might cheer you. Farewell, ye children of love and peace. The Lord of glory and of all grace be with your spirit. Amen. [1728] __________________________________________________________________ [1717] Cod. Sin. omits "therefore." [1718] The things condemned in the previous chapter. [1719] Cod. Sin. has "resurrections," but is corrected as above. [1720] Cod. Sin. has, "lawgivers of good things." [1721] Cod. Sin. omits the preposition. [1722] Cod. Sin. omits this. [1723] Cod. Sin. reads, "that ye may be found in the day of judgment," which Hilgenfeld adopts. [1724] Literally, "While yet the good vessel is with you," i.e., as long as you are in the body. [1725] Cod. Sin. reads, "fail not in any one of yourselves," which is adopted by Hilgenfeld. [1726] Corrected in Cod. Sin. to, "it is worthy." [1727] Cod. Sin. omits this clause, but it is inserted by the corrector. [1728] Cod. Sin. omits "Amen," and adds at the close, "Epistle of Barnabas." __________________________________________________________________ [1444] The Codex Sinaiticus has simply "Epistle of Barnabas" for title; Dressel gives, "Epistle of Barnabas the Apostle," from the Vatican ms. of the Latin text. __________________________________________________________________ __________________________________________________________________ Papias __________________________________________________________________ Introductory Note to the Fragments of Papias __________________________________________________________________ [a.d. 70-155.] It seems unjust to the holy man of whose comparatively large contributions to early Christian literature such mere relics have been preserved, to set them forth in these versions, unaccompanied by the copious annotations of Dr. Routh. If even such crumbs from his table are not by any means without a practical value, with reference to the Canon and other matters, we may well credit the testimony (though disputed) of Eusebius, that he was a learned man, and well versed in the Holy Scripture. [1729] All who name poor Papias are sure to do so with the apologetic qualification of that historian, that he was of slender capacity. Nobody who attributes to him the millenarian fancies, of which he was but a narrator, as if these were the characteristics rather than the blemishes of his works, can fail to accept this estimate of our author. But more may be said when we come to the great name of Irenæus, who seems to make himself responsible for them. [1730] Papias has the credit of association with Polycarp, in the friendship of St. John himself, and of "others who had seen the Lord." He is said to have been bishop of Hierapolis, in Phrygia, and to have died about the same time that Polycarp suffered; but even this is questioned. So little do we know of one whose lost books, could they be recovered, might reverse the received judgment, and establish his claim to the disputed tribute which makes him, like Apollos, "an eloquent man, and mighty in the Scriptures." The following is the original Introductory Notice:-- The principal information in regard to Papias is given in the extracts made among the fragments from the works of Irenæus and Eusebius. He was bishop of the Church in Hierapolis, a city of Phrygia, in the first half of the second century. Later writers affirm that he suffered martyrdom about a.d. 163; some saying that Rome, others that Pergamus, was the scene of his death. He was a hearer of the Apostle John, and was on terms of intimate intercourse with many who had known the Lord and His apostles. From these he gathered the floating traditions in regard to the sayings of our Lord, and wove them into a production divided into five books. This work does not seem to have been confined to an exposition of the sayings of Christ, but to have contained much historical information. Eusebius [1731] speaks of Papias as a man most learned in all things, and well acquainted with the Scriptures. In another passage [1732] he describes him as of small capacity. The fragments of Papias are translated from the text given in Routh's Reliquiæ Sacræ, vol. i. [1733] __________________________________________________________________ [1729] See Lardner, ii. p. 119. [1730] Against Heresies, book v. chap. xxxiii. See the prudent note of Canon Robertson (History of the Christ. Church, vol. i. p. 116). [1731] Hist. Eccl., iii. 39. [1732] Ibid. [1733] [Where the fragments with learned annotations and elucidations fill forty-four pages.] __________________________________________________________________ Fragments of Papias __________________________________________________________________ __________________________________________________________________ I. From the exposition of the oracles of the Lord. [1734] [The writings of Papias in common circulation are five in number, and these are called an Exposition of the Oracles of the Lord. Irenæus makes mention of these as the only works written by him, in the following words: "Now testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John, and a friend of Polycarp, in the fourth of his books; for five books were composed by him." Thus wrote Irenæus. Moreover, Papias himself, in the introduction to his books, makes it manifest that he was not himself a hearer and eye-witness of the holy apostles; but he tells us that he received the truths of our religion [1735] from those who were acquainted with them [the apostles] in the following words:] But I shall not be unwilling to put down, along with my interpretations, [1736] whatsoever instructions I received with care at any time from the elders, and stored up with care in my memory, assuring you at the same time of their truth. For I did not, like the multitude, take pleasure in those who spoke much, but in those who taught the truth; nor in those who related strange commandments, [1737] but in those who rehearsed the commandments given by the Lord to faith, [1738] and proceeding from truth itself. If, then, any one who had attended on the elders came, I asked minutely after their sayings,--what Andrew or Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the Lord's disciples: which things [1739] Aristion and the presbyter John, the disciples of the Lord, say. For I imagined that what was to be got from books was not so profitable to me as what came from the living and abiding voice. __________________________________________________________________ [1734] This fragment is found in Eusebius, Hist. Eccl. iii. 39. [1735] Literally, "the things of faith." [1736] Papias states that he will give an exact account of what the elders said; and that, in addition to this, he will accompany this account with an explanation of the meaning and import of the statements. [1737] Literally, "commandments belonging to others," and therefore strange and novel to the followers of Christ. [1738] Given to faith has been variously understood. Either not stated in direct language, but like parables given in figures, so that only the faithful could understand; or entrusted to faith, that is, to those who were possessed of faith, the faithful. [1739] Which things: this is usually translated, "what Aristion and John say;" and the translation is admissible. But the words more naturally mean, that John and Aristion, even at the time of his writing, were telling him some of the sayings of the Lord. __________________________________________________________________ II. [1740] [The early Christians] called those who practised a godly guilelessness, [1741] children, [as is stated by Papias in the first book of the Lord's Expositions, and by Clemens Alexandrinus in his Pædagogue.] __________________________________________________________________ [1740] This fragment is found in the Scholia of Maximus on the works of Dionysius the Areopagite. [1741] Literally, "a guilelessness according to God." __________________________________________________________________ III. [1742] Judas walked about in this world a sad [1743] example of impiety; for his body having swollen to such an extent that he could not pass where a chariot could pass easily, he was crushed by the chariot, so that his bowels gushed out. [1744] __________________________________________________________________ [1742] This fragment is found in OEcumenius. [1743] Literally, "great." [1744] Literally, "were emptied out." Theophylact, after quoting this passage, adds other particulars, as if they were derived from Papias. [But see Routh, i. pp. 26, 27.] He says that Judas's eyes were so swollen that they could not be seen, even by the optical instruments of physicians; and that the rest of his body was covered with runnings and worms. He further states, that he died in a solitary spot, which was left desolate until his time; and no one could pass the place without stopping up his nose with his hands. __________________________________________________________________ IV. [1745] As the elders who saw John the disciple of the Lord remembered that they had heard from him how the Lord taught in regard to those times, and said]: "The days will come in which vines shall grow, having each ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in every one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five-and-twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, I am a better cluster, take me; bless the Lord through me.' In like manner, [He said] that a grain of wheat would produce ten thousand ears, and that every ear would have ten thousand grains, and every grain would yield ten pounds of clear, pure, fine flour; and that apples, and seeds, and grass would produce in similar proportions; and that all animals, feeding then only on the productions of the earth, would become peaceable and harmonious, and be in perfect subjection to man." [1746] [Testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John and a friend of Polycarp, in the fourth of his books; for five books were composed by him. And he added, saying, "Now these things are credible to believers. And Judas the traitor," says he, "not believing, and asking, How shall such growths be accomplished by the Lord?' the Lord said, They shall see who shall come to them.' These, then, are the times mentioned by the prophet Isaiah: And the wolf shall lie down with the lamb,' etc. (Isa. xi. 6 ff.)."] __________________________________________________________________ [1745] From Irenæus, Hær., v. 32. [Hearsay at second-hand, and handed about among many, amounts to nothing as evidence. Note the reports of sermons, also, as they appear in our daily Journals. Whose reputation can survive if such be credited?] [1746] [See Grabe, apud Routh, 1. 29.] __________________________________________________________________ V. [1747] As the presbyters say, then [1748] those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of Paradise, and others shall possess the splendour of the city; [1749] for everywhere the Saviour will be seen, according as they shall be worthy who see Him. But that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold; for the first will be taken up into the heavens, the second class will dwell in Paradise, and the last will inhabit the city; and that on this account the Lord said, "In my Father's house are many mansions:" [1750] for all things belong to God, who supplies all with a suitable dwelling-place, even as His word says, that a share is given to all by the Father, [1751] according as each one is or shall be worthy. And this is the couch [1752] in which they shall recline who feast, being invited to the wedding. The presbyters, the disciples of the apostles, say that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; and that, moreover, they ascend through the Spirit to the Son, and through the Son to the Father; and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, "For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death." [1753] For in the times of the kingdom the just man who is on the earth shall forget to die. "But when He saith all things are put under Him, it is manifest that He is excepted which did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all." [1754] __________________________________________________________________ [1747] This fragment is found in Irenæus, Hær., v. 36; but it is a mere guess that the saying of the presbyters is taken from the work of Papias. [1748] In the future state. [1749] The new Jerusalem on earth. [1750] John xiv. 2. [1751] Commentators suppose that the reference here is to Matt. xx. 23. [1752] Matt. xxii. 10. [1753] 1 Cor. xv. 25, 26. [1754] 1 Cor. xv. 27, 28. __________________________________________________________________ VI. [1755] [Papias, who is now mentioned by us, affirms that he received the sayings of the apostles from those who accompanied them, and he moreover asserts that he heard in person Aristion and the presbyter John. [1756] Accordingly he mentions them frequently by name, and in his writings gives their traditions. Our notice of these circumstances may not be without its use. It may also be worth while to add to the statements of Papias already given, other passages of his in which he relates some miraculous deeds, stating that he acquired the knowledge of them from tradition. The residence of the Apostle Philip with his daughters in Hierapolis has been mentioned above. We must now point out how Papias, who lived at the same time, relates that he had received a wonderful narrative from the daughters of Philip. For he relates that a dead man was raised to life in his day. [1757] He also mentions another miracle relating to Justus, surnamed Barsabas, how he swallowed a deadly poison, and received no harm, on account of the grace of the Lord. The same person, moreover, has set down other things as coming to him from unwritten tradition, amongst these some strange parables and instructions of the Saviour, and some other things of a more fabulous nature. [1758] Amongst these he says that there will be a millennium after the resurrection from the dead, when the personal reign of Christ will be established on this earth. He moreover hands down, in his own writing, other narratives given by the previously mentioned Aristion of the Lord's sayings, and the traditions of the presbyter John. For information on these points, we can merely refer our readers to the books themselves; but now, to the extracts already made, we shall add, as being a matter of primary importance, a tradition regarding Mark who wrote the Gospel, which he [Papias] has given in the following words]: And the presbyter said this. Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord's sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements. [This is what is related by Papias regarding Mark; but with regard to Matthew he has made the following statements]: Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could. [The same person uses proofs from the First Epistle of John, and from the Epistle of Peter in like manner. And he also gives another story of a woman [1759] who was accused of many sins before the Lord, which is to be found in the Gospel according to the Hebrews.] __________________________________________________________________ [1755] From Eusebius, Hist. Eccl., iii. 39. [1756] [A certain presbyter, of whom see Apost. Constitutions, vii. 46, where he is said to have been ordained by St. John, the Evangelist.] [1757] "In his day" may mean "in the days of Papias," or "in the days of Philip." As the narrative came from the daughters of Philip, it is more likely that Philip's days are meant. [1758] [Again, note the reduplicated hearsay. Not even Irenæus, much less Eusebius, should be accepted, otherwise than as retailing vague reports.] [1759] Rufinus supposes this story to be the same as that now found in the textus receptus of Gospel of John viii. 1-11,--the woman taken in adultery. __________________________________________________________________ VII. [1760] Papias thus speaks, word for word: To some of them [angels] He gave dominion over the arrangement of the world, and He commissioned them to exercise their dominion well. And he says, immediately after this: but it happened that their arrangement came to nothing. [1761] __________________________________________________________________ [1760] This extract is made from Andreas Cæsariensis, [Bishop of Cæsarea in Cappodocia, circiter, A.D. 500]. [1761] That is, that government of the world's affairs was a failure. An ancient writer takes taxis to mean the arraying of the evil angels in battle against God. __________________________________________________________________ VIII. [1762] With regard to the inspiration of the book (Revelation), we deem it superfluous to add another word; for the blessed Gregory Theologus and Cyril, and even men of still older date, Papias, Irenæus, Methodius, and Hippolytus, bore entirely satisfactory testimony to it. __________________________________________________________________ [1762] This also is taken from Andreas Cæsariensis. [See Lardner, vol. v. 77.] __________________________________________________________________ IX. [1763] Taking occasion from Papias of Hierapolis, the illustrious, a disciple of the apostle who leaned on the bosom of Christ, and Clemens, and Pantænus the priest of [the Church] of the Alexandrians, and the wise Ammonius, the ancient and first expositors, who agreed with each other, who understood the work of the six days as referring to Christ and the whole Church. __________________________________________________________________ [1763] This fragment, or rather reference, is taken from Anastasius Sinaita. Routh gives, as another fragment, the repetition of the same statement by Anastasius. __________________________________________________________________ X. [1764] (1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or Alphæus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; (3.) Mary Salome, wife of Zebedee, mother of John the evangelist and James; (4.) Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt (2) of the Lord's. James also and John were sons of another aunt (3) of the Lord's. Mary (2), mother of James the Less and Joseph, wife of Alphæus was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason. Mary Salome (3) is called Salome either from her husband or her village. Some affirm that she is the same as Mary of Cleophas, because she had two husbands. __________________________________________________________________ [1764] This fragment was found by Grabe in a ms. of the Bodleian Library, with the inscription on the margin, "Papia." Westcott states that it forms part of a dictionary written by "a mediæval Papias. [He seems to have added the words, "Maria is called Illuminatrix, or Star of the Sea," etc, a middle-age device.] The dictionary exists in ms. both at Oxford and Cambridge." __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Justin Martyr __________________________________________________________________ Introductory Note to the Writings of Justin Martyr __________________________________________________________________ [a.d. 110-165.] Justin was a Gentile, but born in Samaria, near Jacob's well. He must have been well educated: he had travelled extensively, and he seems to have been a person enjoying at least a competence. After trying all other systems, his elevated tastes and refined perceptions made him a disciple of Socrates and Plato. So he climbed towards Christ. As he himself narrates the story of his conversion, it need not be anticipated here. What Plato was feeling after, he found in Jesus of Nazareth. The conversion of such a man marks a new era in the gospel history. The sub-apostolic age begins with the first Christian author,--the founder of theological literature. It introduced to mankind, as the mother of true philosophy, the despised teaching of those Galileans to whom their Master had said, "Ye are the light of the world." And this is the epoch which forced this great truth upon the attention of contemplative minds. It was more than a hundred years since the angels had sung "Good-will to men;" and that song had now been heard for successive generations, breaking forth from the lips of sufferers on the cross, among lions, and amid blazing faggots. Here was a nobler Stoicism that needed interpretation. Not only choice spirits, despising the herd and boasting of a loftier intellectual sphere, were its professors; but thousands of men, women, and children, withdrawing themselves not at all from the ordinary and humble lot of the people, were inspired by it to live and die heroically and sublimely, --exhibiting a superiority to revenge and hate entirely unaccountable, praying for their enemies, and seeking to glorify their God by love to their fellow-men. And in spite of Gallios and Neros alike, the gospel was dispelling the gross darkness. Of this, Pliny's letter to Trajan is decisive evidence. Even in Seneca we detect reflections of the daybreak. Plutarch writes as never a Gentile could have written until now. Plato is practically surpassed by him in his thoughts upon the "delays [1765] of the Divine Justice." Hadrian's address to his soul, in his dying moments, is a tribute to the new ideas which had been sown in the popular mind. And now the Antonines, impelled by something in the age, came forward to reign as "philosophers." At this moment, Justin Martyr confronts them like a Daniel. The "little stone" smites the imperial image in the face, not yet "in the toes." He tells the professional philosophers on a throne how false and hollow is all wisdom that is not meant for all humanity, and that is not capable of leavening the masses. He exposes the impotency of even Socratic philosophy: he shows, in contrast, the force that works in the words of Jesus; he points out their regenerating power. It is the mission of Justin to be a star in the West, leading its Wise Men to the cradle of Bethlehem. The writings of Justin are deficient in charms of style; and, for us, there is something the reverse of attractive in the forms of thought which he had learned from the philosophers. [1766] If Plato had left us nothing but the Timæus, a Renan would doubtless have reproached him as of feeble intellectual power. So a dancing-master might criticise the movements of an athlete, or the writhings of St. Sebastian shot with arrows. The practical wisdom of Justin using the rhetoric of his times, and discomfiting false philosophy with its own weapons, is not appreciated by the fastidious Parisian. But the manly and heroic pleadings of the man, for a despised people with whom he had boldly identified himself; the intrepidity with which he defends them before despots, whose mere caprice might punish him with death; above all, the undaunted spirit with which he exposes the shame and absurdity of their inveterate superstition and reproaches the memory of Hadrian whom Antoninus had deified, as he had deified Antinous of loathsome history,--these are characteristics which every instinct of the unvitiated soul delights to honour. Justin cannot be refuted by a sneer. He wore his philosopher's gown after his conversion, as a token that he had attained the only true philosophy. And seeing, that, after the conflicts and tests of ages, it is the only philosophy that lasts and lives and triumphs, its discoverer deserves the homage of mankind. Of the philosophic gown we shall hear again when we come to Tertullian. [1767] The residue of Justin's history may be found in The Martyrdom and other pages soon to follow, as well as in the following Introductory Note of the able translators, Messrs. Dods and Reith:-- Justin Martyr was born in Flavia Neapolis, a city of Samaria, the modern Nablous. The date of his birth is uncertain, but may be fixed about a.d. 114. His father and grandfather were probably of Roman origin. Before his conversion to Christianity he studied in the schools of the philosophers, searching after some knowledge which should satisfy the cravings of his soul. At last he became acquainted with Christianity, being at once impressed with the extraordinary fearlessness which the Christians displayed in the presence of death, and with the grandeur, stability, and truth of the teachings of the Old Testament. From this time he acted as an evangelist, taking every opportunity to proclaim the gospel as the only safe and certain philosophy, the only way to salvation. It is probable that he travelled much. We know that he was some time in Ephesus, and he must have lived for a considerable period in Rome. Probably he settled in Rome as a Christian teacher. While he was there, the philosophers, especially the Cynics, plotted against him, and he sealed his testimony to the truth by martyrdom. The principal facts of Justin's life are gathered from his own writings. There is little clue to dates. It is agreed on all hands that he lived in the reign of Antoninus Pius, and the testimony of Eusebius and most credible historians renders it nearly certain that he suffered martyrdom in the reign of Marcus Aurelius. The Chronicon Paschale gives as the date 165 a.d. The writings of Justin Martyr are among the most important that have come down to us from the second century. He was not the first that wrote an Apology in behalf of the Christians, but his Apologies are the earliest extant. They are characterized by intense Christian fervour, and they give us an insight into the relations existing between heathens and Christians in those days. His other principal writing, the Dialogue with Trypho, is the first elaborate exposition of the reasons for regarding Christ as the Messiah of the Old Testament, and the first systematic attempt to exhibit the false position of the Jews in regard to Christianity. Many of Justin's writings have perished. Those works which have come to us bearing his name have been divided into three classes. The first class embraces those which are unquestionably genuine, viz. the two Apologies, and the Dialogue with Trypho. Some critics have urged objections against Justin's authorship of the Dialogue; but the objections are regarded now as possessing no weight. The second class consists of those works which are regarded by some critics as Justin's, and by others as not his. They are: 1. An Address to the Greeks; 2. A Hortatory Address to the Greeks; 3. On the Sole Government of God; 4. An Epistle to Diognetus; 5. Fragments from a work on the Resurrection; 6. And other Fragments. Whatever difficulty there may be in settling the authorship of these treatises, there is but one opinion as to their earliness. The latest of them, in all probability, was not written later than the third century. The third class consists of those that are unquestionably not the works of Justin. These are: 1. An Exposition of the True Faith; 2. Replies to the Orthodox; 3. Christian Questions to Gentiles; 4. Gentile Questions to Christians; 5. Epistle to Zenas and Serenus; and 6. A Refutation of certain Doctrines of Aristotle. There is no clue to the date of the two last. There can be no doubt that the others were written after the Council of Nicæa, though, immediately after the Reformation, Calvin and others appealed to the first as a genuine writing of Justin's. There is a curious question connected with the Apologies of Justin which have come down to us. Eusebius mentions two Apologies,--one written in the reign of Antoninus Pius, the other in the reign of Marcus Aurelius. Critics have disputed much whether we have these two Apologies in those now extant. Some have maintained, that what is now called the Second Apology was the preface of the first, and that the second is lost. Others have tried to show, that the so-called Second Apology is the continuation of the first, and that the second is lost. Others have supposed that the two Apologies which we have are Justin's two Apologies, but that Eusebius was wrong in affirming that the second was addressed to Marcus Aurelius; and others maintain, that we have in our two Apologies the two Apologies mentioned by Eusebius, and that our first is his first, and our second his second. __________________________________________________________________ [1765] See Amyot's translation, and a more modern one by De Maistre (OEuvres, vol. ii. Paris, 1833). An edition of The Delays (the original, with notes by Professor Hackett) has appeared in America (Andover, circ., 1842), and is praised by Tayler Lewis. [1766] He quotes Plato's reference, e.g., to the X.; but the Orientals delighted in such conceits. Compare the Hebrew critics on the h (in Gen. i. 4), on which see Nordheimer, Gram., vol. i. p. 7, New York, 1838. [1767] It survives in the pulpits of Christendom--Greek, Latin, Anglican, Lutheran, etc.--to this day, in slightly different forms. justin_martyr first_apology anf01 justin_martyr-first_apology The First Apology http://www.ccel.org/ccel/schaff/anf01.viii.ii.html __________________________________________________________________ The First Apology of Justin __________________________________________________________________ __________________________________________________________________ Chapter I.--Address. To the Emperor Titus Ælius Adrianus Antoninus Pius Augustus Cæsar, and to his son Verissimus the Philosopher, and to Lucius the Philosopher, the natural son of Cæsar, and the adopted son of Pius, a lover of learning, and to the sacred Senate, with the whole People of the Romans, I, Justin, the son of Priscus and grandson of Bacchius, natives of Flavia Neapolis in Palestine, present this address and petition in behalf of those of all nations who are unjustly hated and wantonly abused, myself being one of them. __________________________________________________________________ Chapter II.--Justice demanded. Reason directs those who are truly pious and philosophical to honour and love only what is true, declining to follow traditional opinions, [1768] if these be worthless. For not only does sound reason direct us to refuse the guidance of those who did or taught anything wrong, but it is incumbent on the lover of truth, by all means, and if death be threatened, even before his own life, to choose to do and say what is right. Do you, then, since ye are called pious and philosophers, guardians of justice and lovers of learning, give good heed, and hearken to my address; and if ye are indeed such, it will be manifested. For we have come, not to flatter you by this writing, nor please you by our address, but to beg that you pass judgment, after an accurate and searching investigation, not flattered by prejudice or by a desire of pleasing superstitious men, nor induced by irrational impulse or evil rumours which have long been prevalent, to give a decision which will prove to be against yourselves. For as for us, we reckon that no evil can be done us, unless we be convicted as evil-doers or be proved to be wicked men; and you, you can kill, but not hurt us. __________________________________________________________________ [1768] Literally, "the opinions of the ancients." __________________________________________________________________ Chapter III.--Claim of judicial investigation. But lest any one think that this is an unreasonable and reckless utterance, we demand that the charges against the Christians be investigated, and that, if these be substantiated, they be punished as they deserve; [or rather, indeed, we ourselves will punish them.] [1769] But if no one can convict us of anything, true reason forbids you, for the sake of a wicked rumour, to wrong blameless men, and indeed rather yourselves, who think fit to direct affairs, not by judgment, but by passion. And every sober-minded person will declare this to be the only fair and equitable adjustment, namely, that the subjects render an unexceptional account of their own life and doctrine; and that, on the other hand, the rulers should give their decision in obedience, not to violence and tyranny, but to piety and philosophy. For thus would both rulers and ruled reap benefit. For even one of the ancients somewhere said, "Unless both rulers and ruled philosophize, it is impossible to make states blessed." [1770] It is our task, therefore, to afford to all an opportunity of inspecting our life and teachings, lest, on account of those who are accustomed to be ignorant of our affairs, we should incur the penalty due to them for mental blindness; [1771] and it is your business, when you hear us, to be found, as reason demands, good judges. For if, when ye have learned the truth, you do not what is just, you will be before God without excuse. __________________________________________________________________ [1769] Thirlby regarded the clause in brackets as an interpolation. There is considerable variety of opinion as to the exact meaning of the words amongst those who regard them as genuine. [1770] Plat. Rep., v. 18. [1771] That is to say, if the Christians refused or neglected to make their real opinions and practices known, they would share the guilt of those whom they thus kept in darkness. __________________________________________________________________ Chapter IV.--Christians unjustly condemned for their mere name. By the mere application of a name, nothing is decided, either good or evil, apart from the actions implied in the name; and indeed, so far at least as one may judge from the name we are accused of, we are most excellent people. [1772] But as we do not think it just to beg to be acquitted on account of the name, if we be convicted as evil-doers, so, on the other hand, if we be found to have committed no offence, either in the matter of thus naming ourselves, or of our conduct as citizens, it is your part very earnestly to guard against incurring just punishment, by unjustly punishing those who are not convicted. For from a name neither praise nor punishment could reasonably spring, unless something excellent or base in action be proved. And those among yourselves who are accused you do not punish before they are convicted; but in our case you receive the name as proof against us, and this although, so far as the name goes, you ought rather to punish our accusers. For we are accused of being Christians, and to hate what is excellent (Chrestian) is unjust. Again, if any of the accused deny the name, and say that he is not a Christian, you acquit him, as having no evidence against him as a wrong-doer; but if any one acknowledge that he is a Christian, you punish him on account of this acknowledgment. Justice requires that you inquire into the life both of him who confesses and of him who denies, that by his deeds it may be apparent what kind of man each is. For as some who have been taught by the Master, Christ, not to deny Him, give encouragement to others when they are put to the question, so in all probability do those who lead wicked lives give occasion to those who, without consideration, take upon them to accuse all the Christians of impiety and wickedness. And this also is not right. For of philosophy, too, some assume the name and the garb who do nothing worthy of their profession; and you are well aware, that those of the ancients whose opinions and teachings were quite diverse, are yet all called by the one name of philosophers. And of these some taught atheism; and the poets who have flourished among you raise a laugh out of the uncleanness of Jupiter with his own children. And those who now adopt such instruction are not restrained by you; but, on the contrary, you bestow prizes and honours upon those who euphoniously insult the gods. __________________________________________________________________ [1772] Justin avails himself here of the similarity in sound of the words Christos (Christ) and chrestos (good, worthy, excellent). The play upon these words is kept up throughout this paragraph, and cannot be always represented to the English reader. [But Justin was merely quoting and using, ad hominem, the popular blunder of which Suetonius (Life of Claudius, cap. 25) gives us an example, "impulsore Chresto." It will be observed again in others of these Fathers.] __________________________________________________________________ Chapter V.--Christians charged with atheism. Why, then, should this be? In our case, who pledge ourselves to do no wickedness, nor to hold these atheistic opinions, you do not examine the charges made against us; but, yielding to unreasoning passion, and to the instigation of evil demons, you punish us without consideration or judgment. For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself. [1773] And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that "he was introducing new divinities;" and in our case they display a similar activity. For not only among the Greeks did reason (Logos) prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by Reason (or the Word, the Logos) Himself, who took shape, and became man, and was called Jesus Christ; and in obedience to Him, we not only deny that they who did such things as these are gods, [1774] but assert that they are wicked and impious demons, [1775] whose actions will not bear comparison with those even of men desirous of virtue. __________________________________________________________________ [1773] [1 Cor. x. 20. Milton's admirable economy in working this truth into his great poem (i. 378) affords a sublime exposition of the mind of the Fathers on the origin of mythologies.] [1774] The word daimon means in Greek a god, but the Christians used the word to signify an evil spirit. Justin uses the same word here for god and demon. The connection which Justin and other Christian writers supposed to exist between evil spirits and the gods of the heathens will be apparent from Justin's own statements. The word diabolos, devil, is not applied to these demons. There is but one devil, but many demons. [1775] The word daimon means in Greek a god, but the Christians used the word to signify an evil spirit. Justin uses the same word here for god and demon. The connection which Justin and other Christian writers supposed to exist between evil spirits and the gods of the heathens will be apparent from Justin's own statements. The word diabolos, devil, is not applied to these demons. There is but one devil, but many demons. __________________________________________________________________ Chapter VI.--Charge of atheism refuted. Hence are we called atheists. And we confess that we are atheists, so far as gods of this sort are concerned, but not with respect to the most true God, the Father of righteousness and temperance and the other virtues, who is free from all impurity. But both Him, and the Son (who came forth from Him and taught us these things, and the host of the other good angels who follow and are made like to Him), [1776] and the prophetic Spirit, we worship and adore, knowing them in reason and truth, and declaring without grudging to every one who wishes to learn, as we have been taught. __________________________________________________________________ [1776] This is the literal and obvious translation of Justin's words. But from c. 13, 16, and 61, it is evident that he did not desire to inculcate the worship of angels. We are therefore driven to adopt another translation of this passage, even though it be somewhat harsh. Two such translations have been proposed: the first connecting "us" and "the host of the other good angels" as the common object of the verb "taught;" the second connecting "these things" with "the host of," etc., and making these two together the subject taught. In the first case the translation would stand, "taught these things to us and to the host," etc.; in the second case the translation would be, "taught us about these things, and about the host of the others who follow Him, viz. the good angels." [I have ventured to insert parenthetic marks in the text, an obvious and simple resource to suggest the manifest intent of the author. Grabe's note in loc. gives another and very ingenious exegesis, but the simplest is best.] __________________________________________________________________ Chapter VII.--Each Christian must be tried by his own life. But some one will say, Some have ere now been arrested and convicted as evil-doers. For you condemn many, many a time, after inquiring into the life of each of the accused severally, but not on account of those of whom we have been speaking. [1777] And this we acknowledge, that as among the Greeks those who teach such theories as please themselves are all called by the one name "Philosopher," though their doctrines be diverse, so also among the Barbarians this name on which accusations are accumulated is the common property of those who are and those who seem wise. For all are called Christians. Wherefore we demand that the deeds of all those who are accused to you be judged, in order that each one who is convicted may be punished as an evil-doer, and not as a Christian; and if it is clear that any one is blameless, that he may be acquitted, since by the mere fact of his being a Christian he does no wrong. [1778] For we will not require that you punish our accusers; [1779] they being sufficiently punished by their present wickedness and ignorance of what is right. __________________________________________________________________ [1777] i.e., according to Otto, "not on account of the sincere Christians of whom we have been speaking." According to Trollope, "not on account of (or at the instigation of) the demons before mentioned." [1778] Or, "as a Christian who has done no wrong." [1779] Compare the Rescript of Adrian appended to this Apology. __________________________________________________________________ Chapter VIII.--Christians confess their faith in God. And reckon ye that it is for your sakes we have been saying these things; for it is in our power, when we are examined, to deny that we are Christians; but we would not live by telling a lie. For, impelled by the desire of the eternal and pure life, we seek the abode that is with God, the Father and Creator of all, and hasten to confess our faith, persuaded and convinced as we are that they who have proved to God [1780] by their works that they followed Him, and loved to abide with Him where there is no sin to cause disturbance, can obtain these things. This, then, to speak shortly, is what we expect and have learned from Christ, and teach. And Plato, in like manner, used to say that Rhadamanthus and Minos would punish the wicked who came before them; and we say that the same thing will be done, but at the hand of Christ, and upon the wicked in the same bodies united again to their spirits which are now to undergo everlasting punishment; and not only, as Plato said, for a period of a thousand years. And if any one say that this is incredible or impossible, this error of ours is one which concerns ourselves only, and no other person, so long as you cannot convict us of doing any harm. __________________________________________________________________ [1780] Literally, "persuaded God." __________________________________________________________________ Chapter IX.--Folly of idol worship. And neither do we honour with many sacrifices and garlands of flowers such deities as men have formed and set in shrines and called gods; since we see that these are soulless and dead, and have not the form of God (for we do not consider that God has such a form as some say that they imitate to His honour), but have the names and forms of those wicked demons which have appeared. For why need we tell you who already know, into what forms the craftsmen, [1781] carving and cutting, casting and hammering, fashion the materials? And often out of vessels of dishonour, by merely changing the form, and making an image of the requisite shape, they make what they call a god; which we consider not only senseless, but to be even insulting to God, who, having ineffable glory and form, thus gets His name attached to things that are corruptible, and require constant service. And that the artificers of these are both intemperate, and, not to enter into particulars, are practised in every vice, you very well know; even their own girls who work along with them they corrupt. What infatuation! that dissolute men should be said to fashion and make gods for your worship, and that you should appoint such men the guardians of the temples where they are enshrined; not recognising that it is unlawful even to think or say that men are the guardians of gods. __________________________________________________________________ [1781] [Isa. xliv. 9-20; Jer. x. 3.] __________________________________________________________________ Chapter X.--How God is to be served. But we have received by tradition that God does not need the material offerings which men can give, seeing, indeed, that He Himself is the provider of all things. And we have been taught, and are convinced, and do believe, that He accepts those only who imitate the excellences which reside in Him, temperance, and justice, and philanthropy, and as many virtues as are peculiar to a God who is called by no proper name. And we have been taught that He in the beginning did of His goodness, for man's sake, create all things out of unformed matter; and if men by their works show themselves worthy of this His design, they are deemed worthy, and so we have received--of reigning in company with Him, being delivered from corruption and suffering. For as in the beginning He created us when we were not, so do we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. For the coming into being at first was not in our own power; and in order that we may follow those things which please Him, choosing them by means of the rational faculties He has Himself endowed us with, He both persuades us and leads us to faith. And we think it for the advantage of all men that they are not restrained from learning these things, but are even urged thereto. For the restraint which human laws could not effect, the Word, inasmuch as He is divine, would have effected, had not the wicked demons, taking as their ally the lust of wickedness which is in every man, and which draws variously to all manner of vice, scattered many false and profane accusations, none of which attach to us. __________________________________________________________________ Chapter XI.--What kingdom Christians look for. And when you hear that we look for a kingdom, you suppose, without making any inquiry, that we speak of a human kingdom; whereas we speak of that which is with God, as appears also from the confession of their faith made by those who are charged with being Christians, though they know that death is the punishment awarded to him who so confesses. For if we looked for a human kingdom, we should also deny our Christ, that we might not be slain; and we should strive to escape detection, that we might obtain what we expect. But since our thoughts are not fixed on the present, we are not concerned when men cut us off; since also death is a debt which must at all events be paid. __________________________________________________________________ Chapter XII.--Christians live as under God's eye. And more than all other men are we your helpers and allies in promoting peace, seeing that we hold this view, that it is alike impossible for the wicked, the covetous, the conspirator, and for the virtuous, to escape the notice of God, and that each man goes to everlasting punishment or salvation according to the value of his actions. For if all men knew this, no one would choose wickedness even for a little, knowing that he goes to the everlasting punishment of fire; but would by all means restrain himself, and adorn himself with virtue, that he might obtain the good gifts of God, and escape the punishments. For those who, on account of the laws and punishments you impose, endeavour to escape detection when they offend (and they offend, too, under the impression that it is quite possible to escape your detection, since you are but men), those persons, if they learned and were convinced that nothing, whether actually done or only intended, can escape the knowledge of God, would by all means live decently on account of the penalties threatened, as even you yourselves will admit. But you seem to fear lest all men become righteous, and you no longer have any to punish. Such would be the concern of public executioners, but not of good princes. But, as we before said, we are persuaded that these things are prompted by evil spirits, who demand sacrifices and service even from those who live unreasonably; but as for you, we presume that you who aim at [a reputation for] piety and philosophy will do nothing unreasonable. But if you also, like the foolish, prefer custom to truth, do what you have power to do. But just so much power have rulers who esteem opinion more than truth, as robbers have in a desert. And that you will not succeed is declared by the Word, than whom, after God who begat Him, we know there is no ruler more kingly and just. For as all shrink from succeeding to the poverty or sufferings or obscurity of their fathers, so whatever the Word forbids us to choose, the sensible man will not choose. That all these things should come to pass, I say, our Teacher foretold, He who is both Son and Apostle of God the Father of all and the Ruler, Jesus Christ; from whom also we have the name of Christians. Whence we become more assured of all the things He taught us, since whatever He beforehand foretold should come to pass, is seen in fact coming to pass; and this is the work of God, to tell of a thing before it happens, and as it was foretold so to show it happening. It were possible to pause here and add no more, reckoning that we demand what is just and true; but because we are well aware that it is not easy suddenly to change a mind possessed by ignorance, we intend to add a few things, for the sake of persuading those who love the truth, knowing that it is not impossible to put ignorance to flight by presenting the truth. __________________________________________________________________ Chapter XIII.--Christians serve God rationally. What sober-minded man, then, will not acknowledge that we are not atheists, worshipping as we do the Maker of this universe, and declaring, as we have been taught, that He has no need of streams of blood and libations and incense; whom we praise to the utmost of our power by the exercise of prayer and thanksgiving for all things wherewith we are supplied, as we have been taught that the only honour that is worthy of Him is not to consume by fire what He has brought into being for our sustenance, but to use it for ourselves and those who need, and with gratitude to Him to offer thanks by invocations and hymns [1782] for our creation, and for all the means of health, and for the various qualities of the different kinds of things, and for the changes of the seasons; and to present before Him petitions for our existing again in incorruption through faith in Him. Our teacher of these things is Jesus Christ, who also was born for this purpose, and was crucified under Pontius Pilate, procurator of Judæa, in the times of Tiberius Cæsar; and that we reasonably worship Him, having learned that He is the Son of the true God Himself, and holding Him in the second place, and the prophetic Spirit in the third, we will prove. For they proclaim our madness to consist in this, that we give to a crucified man a place second to the unchangeable and eternal God, the Creator of all; for they do not discern the mystery that is herein, to which, as we make it plain to you, we pray you to give heed. __________________________________________________________________ [1782] pompas kai humnous. "Grabe, and it should seem correctly, understands pompas to be solemn prayers. ... He also remarks, that the humnoi were either psalms of David, or some of those psalms and songs made by the primitive Christians, which are mentioned in Eusebius, H. E., v. 28." --Trollope. __________________________________________________________________ Chapter XIV.--The demons misrepresent Christian doctrine. For we forewarn you to be on your guard, lest those demons whom we have been accusing should deceive you, and quite divert you from reading and understanding what we say. For they strive to hold you their slaves and servants; and sometimes by appearances in dreams, and sometimes by magical impositions, they subdue all who make no strong opposing effort for their own salvation. And thus do we also, since our persuasion by the Word, stand aloof from them (i.e., the demons), and follow the only unbegotten God through His Son --we who formerly delighted in fornication, but now embrace chastity alone; we who formerly used magical arts, dedicate ourselves to the good and unbegotten God; we who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to every one in need; we who hated and destroyed one another, and on account of their different manners would not live [1783] with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. But lest we should seem to be reasoning sophistically, we consider it right, before giving you the promised [1784] explanation, to cite a few precepts given by Christ Himself. And be it yours, as powerful rulers, to inquire whether we have been taught and do teach these things truly. Brief and concise utterances fell from Him, for He was no sophist, but His word was the power of God. __________________________________________________________________ [1783] Literally, "would not use the same hearth or fire." [1784] See the end of chap. xii. __________________________________________________________________ Chapter XV.--What Christ himself taught. Concerning chastity, He uttered such sentiments as these: [1785] "Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart before God." And, "If thy right eye offend thee, cut it out; for it is better for thee to enter into the kingdom of heaven with one eye, than, having two eyes, to be cast into everlasting fire." And, "Whosoever shall marry her that is divorced from another husband, committeth adultery." [1786] And, "There are some who have been made eunuchs of men, and some who were born eunuchs, and some who have made themselves eunuchs for the kingdom of heaven's sake; but all cannot receive this saying." [1787] So that all who, by human law, are twice married, [1788] are in the eye of our Master sinners, and those who look upon a woman to lust after her. For not only he who in act commits adultery is rejected by Him, but also he who desires to commit adultery: since not only our works, but also our thoughts, are open before God. And many, both men and women, who have been Christ's disciples from childhood, remain pure at the age of sixty or seventy years; and I boast that I could produce such from every race of men. For what shall I say, too, of the countless multitude of those who have reformed intemperate habits, and learned these things? For Christ called not the just nor the chaste to repentance, but the ungodly, and the licentious, and the unjust; His words being, "I came not to call the righteous, but sinners to repentance." [1789] For the heavenly Father desires rather the repentance than the punishment of the sinner. And of our love to all, He taught thus: "If ye love them that love you, what new thing do ye? for even fornicators do this. But I say unto you, Pray for your enemies, and love them that hate you, and bless them that curse you, and pray for them that despitefully use you." [1790] And that we should communicate to the needy, and do nothing for glory, He said, "Give to him that asketh, and from him that would borrow turn not away; for if ye lend to them of whom ye hope to receive, what new thing do ye? even the publicans do this. Lay not up for yourselves treasure upon earth, where moth and rust doth corrupt, and where robbers break through; but lay up for yourselves treasure in heaven, where neither moth nor rust doth corrupt. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt." [1791] And, "Be ye kind and merciful, as your Father also is kind and merciful, and maketh His sun to rise on sinners, and the righteous, and the wicked. Take no thought what ye shall eat, or what ye shall put on: are ye not better than the birds and the beasts? And God feedeth them. Take no thought, therefore, what ye shall eat, or what ye shall put on; for your heavenly Father knoweth that ye have need of these things. But seek ye the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man." [1792] And, "Do not these things to be seen of men; otherwise ye have no reward from your Father which is in heaven." [1793] __________________________________________________________________ [1785] The reader will notice that Justin quotes from memory, so that there are some slight discrepancies between the words of Jesus as here cited, and the same sayings as recorded in our Gospels. [1786] Matt. v. 28, 29, 32. [1787] Matt. xix. 12. [1788] digamias poioumenoi, lit. contracting a double marriage. Of double marriages there are three kinds: the first, marriage with a second wife while the first is still alive and recognised as a lawful wife, or bigamy; the second, marriage with a second wife after divorce from the first, and third, marriage with a second wife after the death of the first. It is thought that Justin here refers to the second case. [1789] Matt. ix. 13. [1790] Matt. v. 46, 44; Luke vi. 28. [1791] Luke vi. 30, 34; Matt. vi. 19, Matt. xvi. 26, Matt. vi. 20. [1792] Luke vi. 36; Matt. v. 45, Matt. vi. 25, 26, 33, 21. [1793] Matt. vi. 1. __________________________________________________________________ Chapter XVI.--Concerning patience and swearing. And concerning our being patient of injuries, and ready to serve all, and free from anger, this is what He said: "To him that smiteth thee on the one cheek, offer also the other; and him that taketh away thy cloak or coat, forbid not. And whosoever shall be angry, is in danger of the fire. And every one that compelleth thee to go with him a mile, follow him two. And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven." [1794] For we ought not to strive; neither has He desired us to be imitators of wicked men, but He has exhorted us to lead all men, by patience and gentleness, from shame and the love of evil. And this indeed is proved in the case of many who once were of your way of thinking, but have changed their violent and tyrannical disposition, being overcome either by the constancy which they have witnessed in their neighbours' lives, [1795] or by the extraordinary forbearance they have observed in their fellow-travellers when defrauded, or by the honesty of those with whom they have transacted business. And with regard to our not swearing at all, and always speaking the truth, He enjoined as follows: "Swear not at all; but let your yea be yea, and your nay, nay; for whatsoever is more than these cometh of evil." [1796] And that we ought to worship God alone, He thus persuaded us: "The greatest commandment is, Thou shalt worship the Lord thy God, and Him only shall thou serve, with all thy heart, and with all thy strength, the Lord God that made thee." [1797] And when a certain man came to Him and said, "Good Master," He answered and said, "There is none good but God only, who made all things." [1798] And let those who are not found living as He taught, be understood to be no Christians, even though they profess with the lip the precepts of Christ; for not those who make profession, but those who do the works, shall be saved, according to His word: "Not every one who saith to Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father which is in heaven. For whosoever heareth Me, and doeth My sayings, heareth Him that sent Me. And many will say unto Me, Lord, Lord, have we not eaten and drunk in Thy name, and done wonders? And then will I say unto them, Depart from Me, ye workers of iniquity. Then shall there be wailing and gnashing of teeth, when the righteous shall shine as the sun, and the wicked are sent into everlasting fire. For many shall come in My name, clothed outwardly in sheep's clothing, but inwardly being ravening wolves. By their works ye shall know them. And every tree that bringeth not forth good fruit, is hewn down and cast into the fire." [1799] And as to those who are not living pursuant to these His teachings, and are Christians only in name, we demand that all such be punished by you. __________________________________________________________________ [1794] Luke vi. 29; Matt. vi. 22, 41, 16. [1795] i.e., Christian neighbours. [1796] Matt. v. 34, 27. [1797] Mark xii. 30. [1798] Matt. xix. 6, 17. [1799] Matt. vii. 21, etc.; Luke xiii. 26; Matt. xiii. 42, Matt. vii. 15, 16, 19. __________________________________________________________________ Chapter XVII.--Christ taught civil obedience. And everywhere we, more readily than all men, endeavour to pay to those appointed by you the taxes both ordinary and extraordinary, [1800] as we have been taught by Him; for at that time some came to Him and asked Him, if one ought to pay tribute to Cæsar; and He answered, "Tell Me, whose image does the coin bear?" And they said, "Cæsar's." And again He answered them, "Render therefore to Cæsar the things that are Cæsar's, and to God the things that are God's." [1801] Whence to God alone we render worship, but in other things we gladly serve you, acknowledging you as kings and rulers of men, and praying that with your kingly power you be found to possess also sound judgment. But if you pay no regard to our prayers and frank explanations, we shall suffer no loss, since we believe (or rather, indeed, are persuaded) that every man will suffer punishment in eternal fire according to the merit of his deed, and will render account according to the power he has received from God, as Christ intimated when He said, "To whom God has given more, of him shall more be required." [1802] __________________________________________________________________ [1800] phorous kai eisphoras. The former is the annual tribute; the latter, any occasional assessment. See Otto's Note, and Thucyd. iii. 19. [1801] Matt. xxii. 17, 19, 20, 21. [1802] Luke xii. 48. __________________________________________________________________ Chapter XVIII.--Proof of immortality and the resurrection. For reflect upon the end of each of the preceding kings, how they died the death common to all, which, if it issued in insensibility, would be a godsend [1803] to all the wicked. But since sensation remains to all who have ever lived, and eternal punishment is laid up (i.e., for the wicked), see that ye neglect not to be convinced, and to hold as your belief, that these things are true. For let even necromancy, and the divinations you practise by immaculate children, [1804] and the evoking of departed human souls, [1805] and those who are called among the magi, Dream-senders and Assistant-spirits (Familiars), [1806] and all that is done by those who are skilled in such matters --let these persuade you that even after death souls are in a state of sensation; and those who are seized and cast about by the spirits of the dead, whom all call dæmoniacs or madmen; [1807] and what you repute as oracles, both of Amphilochus, Dodana, Pytho, and as many other such as exist; and the opinions of your authors, Empedocles and Pythagoras, Plato and Socrates, and the pit of Homer, [1808] and the descent of Ulysses to inspect these things, and all that has been uttered of a like kind. Such favour as you grant to these, grant also to us, who not less but more firmly than they believe in God; since we expect to receive again our own bodies, though they be dead and cast into the earth, for we maintain that with God nothing is impossible. __________________________________________________________________ [1803] hermaion, a piece of unlooked-for luck, Hermes being the reputed giver of such gifts: vid. Liddell and Scott's Lex.; see also the Scholiast, quoted by Stallbaum in Plato's Phæd., p. 107, on a passage singularly analogous to this. [1804] Boys and girls, or even children prematurely taken from the womb, were slaughtered, and their entrails inspected, in the belief that the souls of the victims (being still conscious, as Justin is arguing) would reveal things hidden and future. Instances are abundantly cited by Otto and Trollope. [1805] This form of spirit-rapping was familiar to the ancients, and Justin again (Dial. c. Tryph., c. 105) uses the invocation of Samuel by the witch of Endor as a proof of the immortality of the soul. [1806] Valesius (on Euseb. H. E., iv. 7) states that the magi had two kinds of familiars: the first, who were sent to inspire men with dreams which might give them intimations of things future; and the second, who were sent to watch over men, and protect them from diseases and misfortunes. The first, he says, they called (as here) oneiropompous, and the second paredrous. [1807] Justin is not the only author in ancient or recent times who has classed dæmoniacs and maniacs together; neither does he stand alone among the ancients in the opinion that dæmoniacs were possessed by the spirits of departed men. References will be found in Trollope's note. [See this matter more fully illustrated in Kaye's Justin Martyr, pp. 105-111.] [1808] See the Odyssey, book xi. line 25, where Ulysses is described as digging a pit or trench with his sword, and pouring libations, in order to collect around him the souls of the dead. __________________________________________________________________ Chapter XIX.--The resurrection possible. And to any thoughtful person would anything appear more incredible, than, if we were not in the body, and some one were to say that it was possible that from a small drop of human seed bones and sinews and flesh be formed into a shape such as we see? For let this now be said hypothetically: if you yourselves were not such as you now are, and born of such parents [and causes], and one were to show you human seed and a picture of a man, and were to say with confidence that from such a substance such a being could be produced, would you believe before you saw the actual production? No one will dare to deny [that such a statement would surpass belief]. In the same way, then, you are now incredulous because you have never seen a dead man rise again. But as at first you would not have believed it possible that such persons could be produced from the small drop, and yet now you see them thus produced, so also judge ye that it is not impossible that the bodies of men, after they have been dissolved, and like seeds resolved into earth, should in God's appointed time rise again and put on incorruption. For what power worthy of God those imagine who say, that each thing returns to that from which it was produced, and that beyond this not even God Himself can do anything, we are unable to conceive; but this we see clearly, that they would not have believed it possible that they could have become such and produced from such materials, as they now see both themselves and the whole world to be. And that it is better to believe even what is impossible to our own nature and to men, than to be unbelieving like the rest of the world, we have learned; for we know that our Master Jesus Christ said, that "what is impossible with men is possible with God," [1809] and, "Fear not them that kill you, and after that can do no more; but fear Him who after death is able to cast both soul and body into hell." [1810] And hell is a place where those are to be punished who have lived wickedly, and who do not believe that those things which God has taught us by Christ will come to pass. __________________________________________________________________ [1809] Matt. xix. 26. [1810] Matt. x. 28. __________________________________________________________________ Chapter XX.--Heathen analogies to Christian doctrine. And the Sibyl [1811] and Hystaspes said that there should be a dissolution by God of things corruptible. And the philosophers called Stoics teach that even God Himself shall be resolved into fire, and they say that the world is to be formed anew by this revolution; but we understand that God, the Creator of all things, is superior to the things that are to be changed. If, therefore, on some points we teach the same things as the poets and philosophers whom you honour, and on other points are fuller and more divine in our teaching, and if we alone afford proof of what we assert, why are we unjustly hated more than all others? For while we say that all things have been produced and arranged into a world by God, we shall seem to utter the doctrine of Plato; and while we say that there will be a burning up of all, we shall seem to utter the doctrine of the Stoics: and while we affirm that the souls of the wicked, being endowed with sensation even after death, are punished, and that those of the good being delivered from punishment spend a blessed existence, we shall seem to say the same things as the poets and philosophers; and while we maintain that men ought not to worship the works of their hands, we say the very things which have been said by the comic poet Menander, and other similar writers, for they have declared that the workman is greater than the work. __________________________________________________________________ [1811] The Sibylline Oracles are now generally regarded as heathen fragments largely interpolated by unscrupulous men during the early ages of the Church. For an interesting account of these somewhat perplexing documents, see Burton's Lectures on the Ecclesiastical History of the First Three Centuries, Lect. xvii. The prophecies of Hystaspes were also commonly appealed to as genuine by the early Christians. [See (on the Sibyls and Justin M.) Casaubon, Exercitationes, pp. 65 and 80. This work is a most learned and diversified thesaurus, in the form of strictures on Card. Baronius. Geneva, 1663.] __________________________________________________________________ Chapter XXI.--Analogies to the history of Christ. And when we say also that the Word, who is the first-birth [1812] of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter: Mercury, the interpreting word and teacher of all; Æsculapius, who, though he was a great physician, was struck by a thunderbolt, and so ascended to heaven; and Bacchus too, after he had been torn limb from limb; and Hercules, when he had committed himself to the flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among yourselves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning Cæsar rise to heaven from the funeral pyre? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement [1813] of youthful scholars; for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire. __________________________________________________________________ [1812] i.e., first-born. [1813] diaphoran kai protropen. The irony here is so obvious as to make the proposed reading (diaphthoran kai paratropen, corruption and depravation) unnecessary. Otto prefers the reading adopted above. Trollope, on the other hand, inclines to the latter reading, mainly on the score of the former expressions being unusual. See his very sensible note in loc. __________________________________________________________________ Chapter XXII.--Analogies to the sonship of Christ. Moreover, the Son of God called Jesus, even if only a man by ordinary generation, yet, on account of His wisdom, is worthy to be called the Son of God; for all writers call God the Father of men and gods. And if we assert that the Word of God was born of God in a peculiar manner, different from ordinary generation, let this, as said above, be no extraordinary thing to you, who say that Mercury is the angelic word of God. But if any one objects that He was crucified, in this also He is on a par with those reputed sons of Jupiter of yours, who suffered as we have now enumerated. For their sufferings at death are recorded to have been not all alike, but diverse; so that not even by the peculiarity of His sufferings does He seem to be inferior to them; but, on the contrary, as we promised in the preceding part of this discourse, we will now prove Him superior-- or rather have already proved Him to be so--for the superior is revealed by His actions. And if we even affirm that He was born of a virgin, accept this in common with what you accept of Perseus. And in that we say that He made whole the lame, the paralytic, and those born blind, we seem to say what is very similar to the deeds said to have been done by Æsculapius. __________________________________________________________________ Chapter XXIII.--The argument. And that this may now become evident to you--(firstly [1814] ) that whatever we assert in conformity with what has been taught us by Christ, and by the prophets who preceded Him, are alone true, and are older than all the writers who have existed; that we claim to be acknowledged, not because we say the same things as these writers said, but because we say true things: and (secondly) that Jesus Christ is the only proper Son who has been begotten by God, being His Word and first-begotten, and power; and, becoming man according to His will, He taught us these things for the conversion and restoration of the human race: and (thirdly) that before He became a man among men, some, influenced by the demons before mentioned, related beforehand, through the instrumentality of the poets, those circumstances as having really happened, which, having fictitiously devised, they narrated, in the same manner as they have caused to be fabricated the scandalous reports against us of infamous and impious actions, [1815] of which there is neither witness nor proof--we shall bring forward the following proof. __________________________________________________________________ [1814] The Benedictine editor, Maranus, Otto, and Trollope, here note that Justin in this chapter promises to make good three distinct positions: 1st, That Christian doctrines alone are true, and are to be received, not on account of their resemblance to the sentiments of poets and philosophers, but on their own account; 2d, that Jesus Christ is the incarnate Son of God, and our teacher; 3d, that before His incarnation, the demons, having some knowledge of what He would accomplish, enabled the heathen poets and priestis in some points to anticipate, though in a distorted form, the facts of the incarnation. The first he establishes in chap. xxiv-xxix.; the second in chap. xxx.-liii.; and the third in chap. liv. et sq. [1815] We have here followed the reading and rendering of Trollope. [But see reading of Langus, and Grabe's note, in the edition already cited, 1. 46.] __________________________________________________________________ Chapter XXIV.--Varieties of heathen worship. In the first place [we furnish proof], because, though we say things similar to what the Greeks say, we only are hated on account of the name of Christ, and though we do no wrong, are put to death as sinners; other men in other places worshipping trees and rivers, and mice and cats and crocodiles, and many irrational animals. Nor are the same animals esteemed by all; but in one place one is worshipped, and another in another, so that all are profane in the judgment of one another, on account of their not worshipping the same objects. And this is the sole accusation you bring against us, that we do not reverence the same gods as you do, nor offer to the dead libations and the savour of fat, and crowns for their statues, [1816] and sacrifices. For you very well know that the same animals are with some esteemed gods, with others wild beasts, and with others sacrificial victims. __________________________________________________________________ [1816] en graphais stephanous. The only conjecture which seems at all probable is that of the Benedictine editor followed here. [Grabe after Salmasius reads en rhaphais and quotes Martial, Sutilis aptetur rosa crinibus. Translate, "patch-work garlands."] __________________________________________________________________ Chapter XXV.--False Gods abandoned by Christians. And, secondly, because we--who, out of every race of men, used to worship Bacchus the son of Semele, and Apollo the son of Latona (who in their loves with men did such things as it is shameful even to mention), and Proserpine and Venus (who were maddened with love of Adonis, and whose mysteries also you celebrate), or Æsculapius, or some one or other of those who are called gods--have now, through Jesus Christ, learned to despise these, though we be threatened with death for it, and have dedicated ourselves to the unbegotten and impossible God; of whom we are persuaded that never was he goaded by lust of Antiope, or such other women, or of Ganymede, nor was rescued by that hundred-handed giant whose aid was obtained through Thetis, nor was anxious on this account [1817] that her son Achilles should destroy many of the Greeks because of his concubine Briseis. Those who believe these things we pity, and those who invented them we know to be devils. __________________________________________________________________ [1817] i.e., on account of the assistance gained for him by Thetis, and in return for it. __________________________________________________________________ Chapter XXVI.--Magicians not trusted by Christians. And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius Cæsar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome:--"Simoni Deo Sancto," [1818] "To Simon the holy God." And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Menander, also a Samaritan, of the town Capparetæa, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, [1819] called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds [1820] --the upsetting of the lamp, and promiscuous intercourse, and eating human flesh--we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. __________________________________________________________________ [1818] It is very generally supposed that Justin was mistaken in understanding this to have been a statue erected to Simon Magus. This supposition rests on the fact that in the year 1574, there was dug up in the island of the Tiber a fragment of marble, with the inscription "Semoni Sanco Deo," etc., being probably the base of a statue erected to the Sabine deity Semo Sancus. This inscription Justin is supposed to have mistaken for the one he gives above. This has always seemed to us very slight evidence on which to reject so precise a statement as Justin here makes; a statement which he would scarcely have hazarded in an apology addressed to Rome, where every person had the means of ascertaining its accuracy. If, as is supposed, he made a mistake, it must have been at once exposed, and other writers would not have so frequently repeated the story as they have done. See Burton's Bampton Lectures, p. 374. [See Note in Grabe (1. 51), and also mine, at the end.] [1819] See chap. vii. [1820] Which were commonly charged against the Christians. __________________________________________________________________ Chapter XXVII.--Guilt of exposing children. But as for us, we have been taught that to expose newly-born children is the part of wicked men; and this we have been taught lest we should do any one an injury, and lest we should sin against God, first, because we see that almost all so exposed (not only the girls, but also the males) are brought up to prostitution. And as the ancients are said to have reared herds of oxen, or goats, or sheep, or grazing horses, so now we see you rear children only for this shameful use; and for this pollution a multitude of females and hermaphrodites, and those who commit unmentionable iniquities, are found in every nation. And you receive the hire of these, and duty and taxes from them, whom you ought to exterminate from your realm. And any one who uses such persons, besides the godless and infamous and impure intercourse, may possibly be having intercourse with his own child, or relative, or brother. And there are some who prostitute even their own children and wives, and some are openly mutilated for the purpose of sodomy; and they refer these mysteries to the mother of the gods, and along with each of those whom you esteem gods there is painted a serpent, [1821] a great symbol and mystery. Indeed, the things [1822] which you do openly and with applause, as if the divine light were overturned and extinguished, these you lay to our charge; which, in truth, does no harm to us who shrink from doing any such things, but only to those who do them and bear false witness against us. __________________________________________________________________ [1821] Thirlby remarks that the serpent was the symbol specially of eternity, of power, and of wisdom, and that there was scarcely any divine attribute to which the heathen did not find some likeness in this animal. See also Hardwick's Christ and other Masters, vol. ii. 146 (2d ed.). [1822] [Note how he retaliates upon the calumny (cap. xxvi.) of the "upsetting of the lamp."] __________________________________________________________________ Chapter XXVIII.--God's care for men. For among us the prince of the wicked spirits is called the serpent, and Satan, and the devil, as you can learn by looking into our writings. And that he would be sent into the fire with his host, and the men who follow him, and would be punished for an endless duration, Christ foretold. For the reason why God has delayed to do this, is His regard for the human race. For He foreknows that some are to be saved by repentance, some even that are perhaps not yet born. [1823] In the beginning He made the human race with the power of thought and of choosing the truth and doing right, so that all men are without excuse before God; for they have been born rational and contemplative. And if any one disbelieves that God cares for these things, [1824] he will thereby either insinuate that God does not exist, or he will assert that though He exists He delights in vice, or exists like a stone, and that neither virtue nor vice are anything, but only in the opinion of men these things are reckoned good or evil. And this is the greatest profanity and wickedness. __________________________________________________________________ [1823] Literally, "For He foreknows some about to be saved by repentance, and some not yet perhaps born." [1824] Those things which concern the salvation of man; so Trollope and the other interpreters, except Otto, who reads touton masculine, and understands it of the men first spoken of. [See Plato (De Legibus, opp. ix. p. 98, Bipont., 1786), and the valuable edition of Book X. by Professor Tayler Lewis (p. 52. etc.). New York, 1845.] __________________________________________________________________ Chapter XXIX.--Continence of Christians. And again [we fear to expose children], lest some of them be not picked up, but die, and we become murderers. But whether we marry, it is only that we may bring up children; or whether we decline marriage, we live continently. And that you may understand that promiscuous intercourse is not one of our mysteries, one of our number a short time ago presented to Felix the governor in Alexandria a petition, craving that permission might be given to a surgeon to make him an eunuch. For the surgeons there said that they were forbidden to do this without the permission of the governor. And when Felix absolutely refused to sign such a permission, the youth remained single, and was satisfied with his own approving conscience, and the approval of those who thought as he did. And it is not out of place, we think, to mention here Antinous, who was alive but lately, and whom all were prompt, through fear, to worship as a god, though they knew both who he was and what was his origin. [1825] __________________________________________________________________ [1825] For a sufficient account of the infamous history here alluded to and the extravagant grief of Hadrian, and the servility of the people, see Smith's Dictionary of Biography: "Antinous." [Note, "all were prompt, through fear," etc. Thus we may measure the defiant intrepidity of this stinging sarcasm addressed to the "philosophers," with whose sounding titles this Apology begins.] __________________________________________________________________ Chapter XXX.--Was Christ not a magician? But lest any one should meet us with the question, What should prevent that He whom we call Christ, being a man born of men, performed what we call His mighty works by magical art, and by this appeared to be the Son of God? we will now offer proof, not trusting mere assertions, but being of necessity persuaded by those who prophesied [of Him] before these things came to pass, for with our own eyes we behold things that have happened and are happening just as they were predicted; and this will, we think appear even to you the strongest and truest evidence. __________________________________________________________________ Chapter XXXI.--Of the Hebrew prophets. There were, then, among the Jews certain men who were prophets of God, through whom the prophetic Spirit published beforehand things that were to come to pass, ere ever they happened. And their prophecies, as they were spoken and when they were uttered, the kings who happened to be reigning among the Jews at the several times carefully preserved in their possession, when they had been arranged in books by the prophets themselves in their own Hebrew language. And when Ptolemy king of Egypt formed a library, and endeavoured to collect the writings of all men, he heard also of these prophets, and sent to Herod, who was at that time king of the Jews, [1826] requesting that the books of the prophets be sent to him. And Herod the king did indeed send them, written, as they were, in the foresaid Hebrew language. And when their contents were found to be unintelligible to the Egyptians, he again sent and requested that men be commissioned to translate them into the Greek language. And when this was done, the books remained with the Egyptians, where they are until now. They are also in the possession of all Jews throughout the world; but they, though they read, do not understand what is said, but count us foes and enemies; and, like yourselves, they kill and punish us whenever they have the power, as you can well believe. For in the Jewish war which lately raged, Barchochebas, the leader of the revolt of the Jews, gave orders that Christians alone should be led to cruel punishments, unless they would deny Jesus Christ and utter blasphemy. In these books, then, of the prophets we found Jesus our Christ foretold as coming, born of a virgin, growing up to man's estate, and healing every disease and every sickness, and raising the dead, and being hated, and unrecognised, and crucified, and dying, and rising again, and ascending into heaven, and being, and being called, the Son of God. We find it also predicted that certain persons should be sent by Him into every nation to publish these things, and that rather among the Gentiles [than among the Jews] men should believe on Him. And He was predicted before He appeared, first 5000 years before, and again 3000, then 2000, then 1000, and yet again 800; for in the succession of generations prophets after prophets arose. __________________________________________________________________ [1826] Some attribute this blunder in chronology to Justin, others to his transcribers: it was Eleazar the high priest to whom Ptolemy applied. __________________________________________________________________ Chapter XXXII.--Christ predicted by Moses. Moses then, who was the first of the prophets, spoke in these very words: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until He come for whom it is reserved; and He shall be the desire of the nations, binding His foal to the vine, washing His robe in the blood of the grape." [1827] It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Christ, who taught us, and interpreted the prophecies which were not yet understood, [they had a lawgiver] as was foretold by the holy and divine Spirit of prophecy through Moses, "that a ruler would not fail the Jews until He should come for whom the kingdom was reserved" (for Judah was the forefather of the Jews, from whom also they have their name of Jews); and after He (i.e., Christ) appeared, you began to rule the Jews, and gained possession of all their territory. And the prophecy, "He shall be the expectation of the nations," signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judæa, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, "binding His foal to the vine, and washing His robe in the blood of the grape," was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled. For this "washing His robe in the blood of the grape" was predictive of the passion He was to endure, cleansing by His blood those who believe on Him. For what is called by the Divine Spirit through the prophet "His robe," are those men who believe in Him in whom abideth the seed [1828] of God, the Word. And what is spoken of as "the blood of the grape," signifies that He who should appear would have blood, though not of the seed of man, but of the power of God. And the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus: "A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust." [1829] And a star of light has arisen, and a flower has sprung from the root of Jesse--this Christ. For by the power of God He was conceived by a virgin of the seed of Jacob, who was the father of Judah, who, as we have shown, was the father of the Jews; and Jesse was His forefather according to the oracle, and He was the son of Jacob and Judah according to lineal descent. __________________________________________________________________ [1827] Gen. xlix. 10. [1828] Grabe would here read, not sperma, but pneuma, the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made. [1829] Isa. xi. 1. __________________________________________________________________ Chapter XXXIII.--Manner of Christ's birth predicted. And hear again how Isaiah in express words foretold that He should be born of a virgin; for he spoke thus: "Behold, a virgin shall conceive, and bring forth a son, and they shall say for His name, God with us.' " [1830] For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets who say that Jupiter went in to women through lust, let us try to explain the words. This, then, "Behold, a virgin shall conceive," signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one whatever, she was no longer a virgin; but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, "Behold, thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus; for He shall save His people from their sins," [1831] --as they who have recorded all that concerns our Saviour Jesus Christ have taught, whom we believed, since by Isaiah also, whom we have now adduced, the Spirit of prophecy declared that He should be born as we intimated before. It is wrong, therefore, to understand the Spirit and the power of God as anything else than the Word, who is also the first-born of God, as the foresaid prophet Moses declared; and it was this which, when it came upon the virgin and overshadowed her, caused her to conceive, not by intercourse, but by power. And the name Jesus in the Hebrew language means Soter (Saviour) in the Greek tongue. Wherefore, too, the angel said to the virgin, "Thou shalt call His name Jesus, for He shall save His people from their sins." And that the prophets are inspired [1832] by no other than the Divine Word, even you, as I fancy, will grant. __________________________________________________________________ [1830] Isa. vii. 14. [1831] Luke i. 32; Matt. i. 21. [1832] theophorountai, lit. are borne by a god--a word used of those who were supposed to be wholly under the influence of a deity. __________________________________________________________________ Chapter XXXIV.--Place of Christ's birth foretold. And hear what part of earth He was to be born in, as another prophet, Micah, foretold. He spoke thus: "And thou, Bethlehem, the land of Judah, art not the least among the princes of Judah; for out of thee shall come forth a Governor, who shall feed My people." [1833] Now there is a village in the land of the Jews, thirty-five stadia from Jerusalem, in which Jesus Christ was born, as you can ascertain also from the registers of the taxing made under Cyrenius, your first procurator in Judæa. __________________________________________________________________ [1833] Mic. v. 2. __________________________________________________________________ Chapter XXXV.--Other fulfilled prophecies. And how Christ after He was born was to escape the notice of other men until He grew to man's estate, which also came to pass, hear what was foretold regarding this. There are the following predictions: [1834] --"Unto us a child is born, and unto us a young man is given, and the government shall be upon His shoulders;" [1835] which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, "I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God." [1836] And again in other words, through another prophet, He says, "They pierced My hands and My feet, and for My vesture they cast lots." [1837] And indeed David, the king and prophet, who uttered these things, suffered none of them; but Jesus Christ stretched forth His hands, being crucified by the Jews speaking against Him, and denying that He was the Christ. And as the prophet spoke, they tormented Him, and set Him on the judgment-seat, and said, Judge us. And the expression, "They pierced my hands and my feet," was used in reference to the nails of the cross which were fixed in His hands and feet. And after He was crucified they cast lots upon His vesture, and they that crucified Him parted it among them. And that these things did happen, you can ascertain from the Acts of Pontius Pilate. [1838] And we will cite the prophetic utterances of another prophet, Zephaniah, [1839] to the effect that He was foretold expressly as to sit upon the foal of an ass and to enter Jerusalem. The words are these: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee; lowly, and riding upon an ass, and upon a colt the foal of an ass." [1840] __________________________________________________________________ [1834] These predictions have so little reference to the point Justin intends to make out, that some editors have supposed that a passage has here been lost. Others think the irrelevancy an insufficient ground for such a supposition. [See below, cap. xl.] [1835] Isa. ix. 6. [1836] Isa. lxv. 2, Isa. lviii. 2. [1837] Ps. xxii. 16. [1838] akton. These Acts of Pontius Pilate, or regular accounts of his procedure sent by Pilate to the Emperor Tiberius, are supposed to have been destroyed at an early period, possibly in consequence of the unanswerable appeals which the Christians constantly made to them. There exists a forgery in imitation of these Acts. See Trollope. [1839] The reader will notice that these are not the words of Zephaniah, but of Zechariah (ix. 9), to whom also Justin himself refers them in the Dial. Tryph., c. 53. [Might be corrected in the text, therefore, as a clerical slip of the pen.] [1840] Zech. ix. 9. __________________________________________________________________ Chapter XXXVI.--Different modes of prophecy. But when you hear the utterances of the prophets spoken as it were personally, you must not suppose that they are spoken by the inspired themselves, but by the Divine Word who moves them. For sometimes He declares things that are to come to pass, in the manner of one who foretells the future; sometimes He speaks as from the person of God the Lord and Father of all; sometimes as from the person of Christ; sometimes as from the person of the people answering the Lord or His Father, just as you can see even in your own writers, one man being the writer of the whole, but introducing the persons who converse. And this the Jews who possessed the books of the prophets did not understand, and therefore did not recognise Christ even when He came, but even hate us who say that He has come, and who prove that, as was predicted, He was crucified by them. __________________________________________________________________ Chapter XXXVII.--Utterances of the Father. And that this too may be clear to you, there were spoken from the person of the Father through Isaiah the prophet, the following words: "The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, and My people hath not understood. Woe, sinful nation, a people full of sins, a wicked seed, children that are transgressors, ye have forsaken the Lord." [1841] And again elsewhere, when the same prophet speaks in like manner from the person of the Father, "What is the house that ye will build for Me? saith the Lord. The heaven is My throne, and the earth is My footstool." [1842] And again, in another place, "Your new moons and your sabbaths My soul hateth; and the great day of the fast and of ceasing from labour I cannot away with; nor, if ye come to be seen of Me, will I hear you: your hands are full of blood; and if ye bring fine flour, incense, it is abomination unto Me: the fat of lambs and the blood of bulls I do not desire. For who hath required this at your hands? But loose every bond of wickedness, tear asunder the tight knots of violent contracts, cover the houseless and naked, deal thy bread to the hungry." [1843] What kind of things are taught through the prophets from [the person of] God, you can now perceive. __________________________________________________________________ [1841] Isa. i. 3. This quotation varies only in one word from that of the LXX. [1842] Isa. lxvi. 1. [1843] Isa. i. 14, Isa. lviii. 6. __________________________________________________________________ Chapter XXXVIII.--Utterances of the Son. And when the Spirit of prophecy speaks from the person of Christ, the utterances are of this sort: "I have spread out My hands to a disobedient and gainsaying people, to those who walk in a way that is not good." [1844] And again: "I gave My back to the scourges, and My cheeks to the buffetings; I turned not away My face from the shame of spittings; and the Lord was My helper: therefore was I not confounded: but I set My face as a firm rock; and I knew that I should not be ashamed, for He is near that justifieth Me." [1845] And again, when He says, "They cast lots upon My vesture, and pierced My hands and My feet. And I lay down and slept, and rose again, because the Lord sustained Me." [1846] And again, when He says, "They spake with their lips, they wagged the head, saying, Let Him deliver Himself." [1847] And that all these things happened to Christ at the hands of the Jews, you can ascertain. For when He was crucified, they did shoot out the lip, and wagged their heads, saying, "Let Him who raised the dead save Himself." [1848] __________________________________________________________________ [1844] Isa. lxv. 2. [1845] Isa. l. 6. [1846] Ps. xxii. 18, Ps. iii. 5. [1847] Ps. xxii. 7. [1848] Comp. Matt. xxvii. 39. __________________________________________________________________ Chapter XXXIX.--Direct predictions by the Spirit. And when the Spirit of prophecy speaks as predicting things that are to come to pass, He speaks in this way: "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more." [1849] And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ. For that saying, "The tongue has sworn, but the mind is unsworn," [1850] might be imitated by us in this matter. But if the soldiers enrolled by you, and who have taken the military oath, prefer their allegiance to their own life, and parents, and country, and all kindred, though you can offer them nothing incorruptible, it were verily ridiculous if we, who earnestly long for incorruption, should not endure all things, in order to obtain what we desire from Him who is able to grant it. __________________________________________________________________ [1849] Isa. ii. 3. [1850] Eurip., Hipp., 608. __________________________________________________________________ Chapter XL.--Christ's advent foretold. And hear how it was foretold concerning those who published His doctrine and proclaimed His appearance, the above-mentioned prophet and king speaking thus by the Spirit of prophecy "Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language where their voice is not heard. Their voice has gone out into all the earth, and their words to the ends of the world. In the sun hath He set His tabernacle, and he as a bridegroom going out of his chamber shall rejoice as a giant to run his course." [1851] And we have thought it right and relevant to mention some other prophetic utterances of David besides these; from which you may learn how the Spirit of prophecy exhorts men to live, and how He foretold the conspiracy which was formed against Christ by Herod the king of the Jews, and the Jews themselves, and Pilate, who was your governor among them, with his soldiers; and how He should be believed on by men of every race; and how God calls Him His Son, and has declared that He will subdue all His enemies under Him; and how the devils, as much as they can, strive to escape the power of God the Father and Lord of all, and the power of Christ Himself; and how God calls all to repentance before the day of judgment comes. These things were uttered thus: "Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful: but his delight is in the law of the Lord; and in His law will he meditate day and night. And he shall be like a tree planted by the rivers of waters, which shall give his fruit in his season; and his leaf shall not wither, and whatsoever he doeth shall prosper. The ungodly are not so, but are like the chaff which the wind driveth away from the face of the earth. Therefore the ungodly shall not stand in the judgment, nor sinners in the council of the righteous. For the Lord knoweth the way of the righteous; but the way of the ungodly shall perish. Why do the heathen rage, and the people imagine new things? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His Anointed, saying, Let us break their bands asunder, and cast their yoke from us. He that dwelleth in the heavens shall laugh at them, and the Lord shall have them in derision. Then shall He speak to them in His wrath, and vex them in His sore displeasure. Yet have I been set by Him a King on Zion His holy hill, declaring the decree of the Lord. The Lord said to Me, Thou art My Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth as Thy possession. Thou shall herd them with a rod of iron; as the vessels of a potter shalt Thou dash them in pieces. Be wise now, therefore, O ye kings; be instructed, all ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Embrace instruction, lest at any time the Lord be angry, and ye perish from the right way, when His wrath has been suddenly kindled. Blessed are all they that put their trust in Him." [1852] __________________________________________________________________ [1851] Ps. xix. 2, etc. [Note how J. excuses himself for the apparent irrelevancy of some of his citations (cap. xxxv., note), though quite in the manner of Plato himself. These Scriptures were of novel interest, and was stimulating his readers to study the Septuagint.] [1852] Ps. i., Ps. ii. __________________________________________________________________ Chapter XLI.--The crucifixion predicted. And again, in another prophecy, the Spirit of prophecy, through the same David, intimated that Christ, after He had been crucified, should reign, and spoke as follows: "Sing to the Lord, all the earth, and day by day declare His salvation. For great is the Lord, and greatly to be praised, to be feared above all the gods. For all the gods of the nations are idols of devils; but God made the heavens. Glory and praise are before His face, strength and glorying are in the habitation of His holiness. Give Glory to the Lord, the Father everlasting. Receive grace, and enter His presence, and worship in His holy courts. Let all the earth fear before His face; let it be established, and not shaken. Let them rejoice among the nations. The Lord hath reigned from the tree." [1853] __________________________________________________________________ [1853] Ps. xcvi. 1, etc. This last clause, which is not extant in our copies, either of the LXX, or of the Hebrew, Justin charged the Jews with erasing. See Dial. Tryph., c. 73. [Concerning the eighteen Jewish alterations, see Pearson on the Creed, art. iv. p. 335. Ed. London, 1824.] __________________________________________________________________ Chapter XLII.--Prophecy using the past tense. But when the Spirit of prophecy speaks of things that are about to come to pass as if they had already taken place, --as may be observed even in the passages already cited by me, --that this circumstance may afford no excuse to readers [for misinterpreting them], we will make even this also quite plain. The things which He absolutely knows will take place, He predicts as if already they had taken place. And that the utterances must be thus received, you will perceive, if you give your attention to them. The words cited above, David uttered 1500 [1854] years before Christ became a man and was crucified; and no one of those who lived before Him, nor yet of His contemporaries, afforded joy to the Gentiles by being crucified. But our Jesus Christ, being crucified and dead, rose again, and having ascended to heaven, reigned; and by those things which were published in His name among all nations by the apostles, there is joy afforded to those who expect the immortality promised by Him. __________________________________________________________________ [1854] A chronological error, whether of the copyist or of Justin himself cannot be known. __________________________________________________________________ Chapter XLIII.--Responsibility asserted. But lest some suppose, from what has been said by us, that we say that whatever happens, happens by a fatal necessity, because it is foretold as known beforehand, this too we explain. We have learned from the prophets, and we hold it to be true, that punishments, and chastisements, and good rewards, are rendered according to the merit of each man's actions. Since if it be not so, but all things happen by fate, neither is anything at all in our own power. For if it be fated that this man, e.g., be good, and this other evil, neither is the former meritorious nor the latter to be blamed. And again, unless the human race have the power of avoiding evil and choosing good by free choice, they are not accountable for their actions, of whatever kind they be. But that it is by free choice they both walk uprightly and stumble, we thus demonstrate. We see the same man making a transition to opposite things. Now, if it had been fated that he were to be either good or bad, he could never have been capable of both the opposites, nor of so many transitions. But not even would some be good and others bad, since we thus make fate the cause of evil, and exhibit her as acting in opposition to herself; or that which has been already stated would seem to be true, that neither virtue nor vice is anything, but that things are only reckoned good or evil by opinion; which, as the true word shows, is the greatest impiety and wickedness. But this we assert is inevitable fate, that they who choose the good have worthy rewards, and they who choose the opposite have their merited awards. For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man: for neither would he be worthy of reward or praise did he not of himself choose the good, but were created for this end; [1855] nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made. __________________________________________________________________ [1855] Or, "but were made so." The words are, alla touto genomenos and the meaning of Justin is sufficiently clear. __________________________________________________________________ Chapter XLIV.--Not nullified by prophecy. And the holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus to the man first created: "Behold, before thy face are good and evil: choose the good." [1856] And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: "Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow: and come and let us reason together, saith the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye do not obey Me, the sword shall devour you: for the mouth of the Lord hath spoken it." [1857] And that expression, "The sword shall devour you," does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, "The sword shall devour you: for the mouth of the Lord hath spoken it." And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. And so, too, Plato, when he says, "The blame is his who chooses, and God is blameless," [1858] took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl, [1859] or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master. __________________________________________________________________ [1856] Deut. xxx. 15, 19. [1857] Isa. i. 16, etc. [1858] Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, OEuvres, ii. p. 105. Ed. Paris, 1853.] [1859] [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291-298.] __________________________________________________________________ Chapter XLV.--Christ's session in heaven foretold. And that God the Father of all would bring Christ to heaven after He had raised Him from the dead, and would keep Him there [1860] until He has subdued His enemies the devils, and until the number of those who are foreknown by Him as good and virtuous is complete, on whose account He has still delayed the consummation--hear what was said by the prophet David. These are his words: "The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send to Thee the rod of power out of Jerusalem; and rule Thou in the midst of Thine enemies. With Thee is the government in the day of Thy power, in the beauties of Thy saints: from the womb of morning [1861] have I begotten Thee." [1862] That which he says, "He shall send to Thee the rod of power out of Jerusalem," is predictive of the mighty word, which His apostles, going forth from Jerusalem, preached everywhere; and though death is decreed against those who teach or at all confess the name of Christ, we everywhere both embrace and teach it. And if you also read these words in a hostile spirit, ye can do no more, as I said before, than kill us; which indeed does no harm to us, but to you and all who unjustly hate us, and do not repent, brings eternal punishment by fire. __________________________________________________________________ [1860] So, Thirlby, Otto, and Trollope seem all to understand the word katechein; yet it seems worth considering whether Justin has not borrowed both the sense and the word from 2 Thess. ii. 6, 7. [1861] Or, "before the morning star." [1862] Ps. cx. 1, etc. __________________________________________________________________ Chapter XLVI.--The Word in the world before Christ. But lest some should, without reason, and for the perversion of what we teach, maintain that we say that Christ was born one hundred and fifty years ago under Cyrenius, and subsequently, in the time of Pontius Pilate, taught what we say He taught; and should cry out against us as though all men who were born before Him were irresponsible--let let us anticipate and solve the difficulty. We have been taught that Christ is the first-born of God, and we have declared above that He is the Word of whom every race of men were partakers; and those who lived reasonably [1863] are Christians, even though they have been thought atheists; as, among the Greeks, Socrates and Heraclitus, and men like them; and among the barbarians, Abraham, and Ananias, and Azarias, and Mishael, and Elias, and many others whose actions and names we now decline to recount, because we know it would be tedious. So that even they who lived before Christ, and lived without reason, were wicked and hostile to Christ, and slew those who lived reasonably. But who, through the power of the Word, according to the will of God the Father and Lord of all, He was born of a virgin as a man, and was named Jesus, and was crucified, and died, and rose again, and ascended into heaven, an intelligent man will be able to comprehend from what has been already so largely said. And we, since the proof of this subject is less needful now, will pass for the present to the proof of those things which are urgent. __________________________________________________________________ [1863] meta logou, "with reason," or "the Word." [This remarkable passage on the salvability and accountability of the heathen is noteworthy. See, on St. Matt. xxv. 32, Morsels of Criticism by the eccentric but thoughtful Ed. King, p. 341. London, 1788]. __________________________________________________________________ Chapter XLVII.--Desolation of Judæa foretold. That the land of the Jews, then, was to be laid waste, hear what was said by the Spirit of prophecy. And the words were spoken as if from the person of the people wondering at what had happened. They are these: "Sion is a wilderness, Jerusalem a desolation. The house of our sanctuary has become a curse, and the glory which our fathers blessed is burned up with fire, and all its glorious things are laid waste: and Thou refrainest Thyself at these things, and hast held Thy peace, and hast humbled us very sore." [1864] And ye are convinced that Jerusalem has been laid waste, as was predicted. And concerning its desolation, and that no one should be permitted to inhabit it, there was the following prophecy by Isaiah: "Their land is desolate, their enemies consume it before them, and none of them shall dwell therein." [1865] And that it is guarded by you lest any one dwell in it, and that death is decreed against a Jew apprehended entering it, you know very well. [1866] __________________________________________________________________ [1864] Isa. lxiv. 10-12. [1865] Isa. i. 7. [1866] [Ad hominem, referring to the cruel decree of Hadrian, which the philosophic Antonines did not annul.] __________________________________________________________________ Chapter XLVIII.--Christ's work and death foretold. And that it was predicted that our Christ should heal all diseases and raise the dead, hear what was said. There are these words: "At His coming the lame shall leap as an hart, and the tongue of the stammerer shall be clear speaking: the blind shall see, and the lepers shall be cleansed; and the dead shall rise, and walk about." [1867] And that He did those things, you can learn from the Acts of Pontius Pilate. And how it was predicted by the Spirit of prophecy that He and those who hoped in Him should be slain, hear what was said by Isaiah. These are the words: "Behold now the righteous perisheth, and no man layeth it to heart; and just men are taken away, and no man considereth. From the presence of wickedness is the righteous man taken, and his burial shall be in peace: he is taken from our midst." [1868] __________________________________________________________________ [1867] Isa. xxxv. 6. [1868] Isa. lvii. 1. __________________________________________________________________ Chapter XLIX.--His rejection by the Jews foretold. And again, how it was said by the same Isaiah, that the Gentile nations who were not looking for Him should worship Him, but the Jews who always expected Him should not recognise Him when He came. And the words are spoken as from the person of Christ; and they are these "I was manifest to them that asked not for Me; I was found of them that sought Me not: I said, Behold Me, to a nation that called not on My name. I spread out My hands to a disobedient and gainsaying people, to those who walked in a way that is not good, but follow after their own sins; a people that provoketh Me to anger to My face." [1869] For the Jews having the prophecies, and being always in expectation of the Christ to come, did not recognise Him; and not only so, but even treated Him shamefully. But the Gentiles, who had never heard anything about Christ, until the apostles set out from Jerusalem and preached concerning Him, and gave them the prophecies, were filled with joy and faith, and cast away their idols, and dedicated themselves to the Unbegotten God through Christ. And that it was foreknown that these infamous things should be uttered against those who confessed Christ, and that those who slandered Him, and said that it was well to preserve the ancient customs, should be miserable, hear what was briefly said by Isaiah; it is this: "Woe unto them that call sweet bitter, and bitter sweet." [1870] __________________________________________________________________ [1869] Isa. lxv. 1-3. [1870] Isa. v. 20. __________________________________________________________________ Chapter L.--His humiliation predicted. But that, having become man for our sakes, He endured to suffer and to be dishonoured, and that He shall come again with glory, hear the prophecies which relate to this; they are these: "Because they delivered His soul unto death, and He was numbered with the transgressors, He has borne the sin of many, and shall make intercession for the transgressors. For, behold, My Servant shall deal prudently, and shall be exalted, and shall be greatly extolled. As many were astonished at Thee, so marred shall Thy form be before men, and so hidden from them Thy glory; so shall many nations wonder, and the kings shall shut their mouths at Him. For they to whom it was not told concerning Him, and they who have not heard, shall understand. O Lord, who hath believed our report? and to whom is the arm of the Lord revealed? We have declared before Him as a child, as a root in a dry ground. He had no form, nor glory; and we saw Him, and there was no form nor comeliness: but His form was dishonoured and marred more than the sons of men. A man under the stroke, and knowing how to bear infirmity, because His face was turned away: He was despised, and of no reputation. It is He who bears our sins, and is afflicted for us; yet we did esteem Him smitten, stricken, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities, the chastisement of peace was upon Him, by His stripes we are healed. All we, like sheep, have gone astray; every man has wandered in his own way. And He delivered Him for our sins; and He opened not His mouth for all His affliction. He was brought as a sheep to the slaughter, and as a lamb before his shearer is dumb, so He openeth not His mouth. In His humiliation, His judgment was taken away." [1871] Accordingly, after He was crucified, even all His acquaintances forsook Him, having denied Him; and afterwards, when He had risen from the dead and appeared to them, and had taught them to read the prophecies in which all these things were foretold as coming to pass, and when they had seen Him ascending into heaven, and had believed, and had received power sent thence by Him upon them, and went to every race of men, they taught these things, and were called apostles. __________________________________________________________________ [1871] Isa. lii. 13-15, Isa. liii. 1-8. __________________________________________________________________ Chapter LI.--The majesty of Christ. And that the Spirit of prophecy might signify to us that He who suffers these things has an ineffable origin, and rules His enemies, He spake thus: "His generation who shall declare? because His life is cut off from the earth: for their transgressions He comes to death. And I will give the wicked for His burial, and the rich for His death; because He did no violence, neither was any deceit in His mouth. And the Lord is pleased to cleanse Him from the stripe. If He be given for sin, your soul shall see His seed prolonged in days. And the Lord is pleased to deliver His soul from grief, to show Him light, and to form Him with knowledge, to justify the righteous who richly serveth many. And He shall bear our iniquities. Therefore He shall inherit many, and He shall divide the spoil of the strong; because His soul was delivered to death: and He was numbered with the transgressors; and He bare the sins of many, and He was delivered up for their transgressions." [1872] Hear, too, how He was to ascend into heaven according to prophecy. It was thus spoken: "Lift up the gates of heaven; be ye opened, that the King of glory may come in. Who is this King of glory? The Lord, strong and mighty." [1873] And how also He should come again out of heaven with glory, hear what was spoken in reference to this by the prophet Jeremiah. [1874] His words are: "Behold, as the Son of man He cometh in the clouds of heaven, and His angels with Him." [1875] __________________________________________________________________ [1872] Isa. liii. 8-12. [1873] Ps. xxiv. 7. [1874] This prophecy occurs not in Jeremiah, but in Dan. vii. 13. [1875] Dan. vii. 13. __________________________________________________________________ Chapter LII.--Certain fulfilment of prophecy. Since, then, we prove that all things which have already happened had been predicted by the prophets before they came to pass, we must necessarily believe also that those things which are in like manner predicted, but are yet to come to pass, shall certainly happen. For as the things which have already taken place came to pass when foretold, and even though unknown, so shall the things that remain, even though they be unknown and disbelieved, yet come to pass. For the prophets have proclaimed two advents of His: the one, that which is already past, when He came as a dishonoured and suffering Man; but the second, when, according to prophecy, He shall come from heaven with glory, accompanied by His angelic host, when also He shall raise the bodies of all men who have lived, and shall clothe those of the worthy with immortality, and shall send those of the wicked, endued with eternal sensibility, into everlasting fire with the wicked devils. And that these things also have been foretold as yet to be, we will prove. By Ezekiel the prophet it was said: "Joint shall be joined to joint, and bone to bone, and flesh shall grow again; and every knee shall bow to the Lord, and every tongue shall confess Him." [1876] And in what kind of sensation and punishment the wicked are to be, hear from what was said in like manner with reference to this; it is as follows: "Their worm shall not rest, and their fire shall not be quenched;" [1877] and then shall they repent, when it profits them not. And what the people of the Jews shall say and do, when they see Him coming in glory, has been thus predicted by Zechariah the prophet: "I will command the four winds to gather the scattered children; I will command the north wind to bring them, and the south wind, that it keep not back. And then in Jerusalem there shall be great lamentation, not the lamentation of mouths or of lips, but the lamentation of the heart; and they shall rend not their garments, but their hearts. Tribe by tribe they shall mourn, and then they shall look on Him whom they have pierced; and they shall say, Why, O Lord, hast Thou made us to err from Thy way? The glory which our fathers blessed, has for us been turned into shame." [1878] __________________________________________________________________ [1876] Ezek. xxxvii. 7, 8; Isa. xlv. 24. [1877] Isa. lxvi. 24. [1878] Zech. xii. 3-14; Isa. lxiii. 17, Isa. lxiv. 11. __________________________________________________________________ Chapter LIII.--Summary of the prophecies. Though we could bring forward many other prophecies, we forbear, judging these sufficient for the persuasion of those who have ears to hear and understand; and considering also that those persons are able to see that we do not make mere assertions without being able to produce proof, like those fables that are told of the so-called sons of Jupiter. For with what reason should we believe of a crucified man that He is the first-born of the unbegotten God, and Himself will pass judgment on the whole human race, unless we had found testimonies concerning Him published before He came and was born as man, and unless we saw that things had happened accordingly--the devastation of the land of the Jews, and men of every race persuaded by His teaching through the apostles, and rejecting their old habits, in which, being deceived, they had their conversation; yea, seeing ourselves too, and knowing that the Christians from among the Gentiles are both more numerous and more true than those from among the Jews and Samaritans? For all the other human races are called Gentiles by the Spirit of prophecy; but the Jewish and Samaritan races are called the tribe of Israel, and the house of Jacob. And the prophecy in which it was predicted that there should be more believers from the Gentiles than from the Jews and Samaritans, we will produce: it ran thus: "Rejoice, O barren, thou that dost not bear; break forth and shout, thou that dost not travail, because many more are the children of the desolate than of her that hath an husband." [1879] For all the Gentiles were "desolate" of the true God, serving the works of their hands; but the Jews and Samaritans, having the word of God delivered to them by the prophets, and always expecting the Christ, did not recognise Him when He came, except some few, of whom the Spirit of prophecy by Isaiah had predicted that they should be saved. He spoke as from their person: "Except the Lord had left us a seed, we should have been as Sodom and Gomorrah." [1880] For Sodom and Gomorrah are related by Moses to have been cities of ungodly men, which God burned with fire and brimstone, and overthrew, no one of their inhabitants being saved except a certain stranger, a Chaldæan by birth, whose name was Lot; with whom also his daughters were rescued. And those who care may yet see their whole country desolate and burned, and remaining barren. And to show how those from among the Gentiles were foretold as more true and more believing, we will cite what was said by Isaiah [1881] the prophet; for he spoke as follows "Israel is uncircumcised in heart, but the Gentiles are uncircumcised in the flesh." So many things therefore, as these, when they are seen with the eye, are enough to produce conviction and belief in those who embrace the truth, and are not bigoted in their opinions, nor are governed by their passions. __________________________________________________________________ [1879] Isa. liv. 1. [1880] Isa. i. 9. [1881] The following words are found, not in Isaiah, but in Jer. ix. 26. __________________________________________________________________ Chapter LIV.--Origin of heathen mythology. But those who hand down the myths which the poets have made, adduce no proof to the youths who learn them; and we proceed to demonstrate that they have been uttered by the influence of the wicked demons, to deceive and lead astray the human race. For having heard it proclaimed through the prophets that the Christ was to come, and that the ungodly among men were to be punished by fire, they put forward many to be called sons of Jupiter, under the impression that they would be able to produce in men the idea that the things which were said with regard to Christ were mere marvellous tales, like the things which were said by the poets. And these things were said both among the Greeks and among all nations where they [the demons] heard the prophets foretelling that Christ would specially be believed in; but that in hearing what was said by the prophets they did not accurately understand it, but imitated what was said of our Christ, like men who are in error, we will make plain. The prophet Moses, then, was, as we have already said, older than all writers; and by him, as we have also said before, it was thus predicted: "There shall not fail a prince from Judah, nor a lawgiver from between his feet, until He come for whom it is reserved; and He shall be the desire of the Gentiles, binding His foal to the vine, washing His robe in the blood of the grape." [1882] The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine [1883] [or, the ass] among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of "foal" could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, "Strong as a giant to run his course," [1884] they said that Hercules was strong, and had journeyed over the whole earth. And when, again, they learned that it had been foretold that He should heal every sickness, and raise the dead, they produced Æsculapius. __________________________________________________________________ [1882] Gen. xlix. 10. [1883] In the ms. the reading is oinon (wine); but as Justin's argument seems to require onon (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that anagraphousi is much more suitable to onon than to oinon. [1884] Ps. xix. 5. __________________________________________________________________ Chapter LV.--Symbols of the cross. But in no instance, not even in any of those called sons of Jupiter, did they imitate the being crucified; for it was not understood by them, all the things said of it having been put symbolically. And this, as the prophet foretold, is the greatest symbol of His power and role; as is also proved by the things which fall under our observation. For consider all the things in the world, whether without this form they could be administered or have any community. For the sea is not traversed except that trophy which is called a sail abide safe in the ship; and the earth is not ploughed without it: diggers and mechanics do not their work, except with tools which have this shape. And the human form differs from that of the irrational animals in nothing else than in its being erect and having the hands extended, and having on the face extending from the forehead what is called the nose, through which there is respiration for the living creature; and this shows no other form than that of the cross. And so it was said by the prophet, "The breath before our face is the Lord Christ." [1885] And the power of this form is shown by your own symbols on what are called "vexilla" [banners] and trophies, with which all your state possessions are made, using these as the insignia of your power and government, even though you do so unwittingly. [1886] And with this form you consecrate the images of your emperors when they die, and you name them gods by inscriptions. Since, therefore, we have urged you both by reason and by an evident form, and to the utmost of our ability, we know that now we are blameless even though you disbelieve; for our part is done and finished. __________________________________________________________________ [1885] From Lam. iv. 20 (Sept.). [1886] [The Orientals delight in such refinements, but the "scandal of the cross" led the early Christians thus to retort upon the heathen; and the Labarum may have been the fruit of this very suggestion.] __________________________________________________________________ Chapter LVI.--The demons still mislead men. But the evil spirits were not satisfied with saying, before Christ's appearance, that those who were said to be sons of Jupiter were born of him; but after He had appeared, and been born among men, and when they learned how He had been foretold by the prophets, and knew that He should be believed on and looked for by every nation, they again, as was said above, put forward other men, the Samaritans Simon and Menander, who did many mighty works by magic, and deceived many, and still keep them deceived. For even among yourselves, as we said before, [1887] Simon was in the royal city Rome in the reign of Claudius Cæsar, and so greatly astonished the sacred senate and people of the Romans, that he was considered a god, and honoured, like the others whom you honour as gods, with a statue. Wherefore we pray that the sacred senate and your people may, along with yourselves, be arbiters of this our memorial, in order that if any one be entangled by that man's doctrines, he may learn the truth, and so be able to escape error; and as for the statue, if you please, destroy it. __________________________________________________________________ [1887] [See cap. xxvi. above, and note p. 187, below.] __________________________________________________________________ Chapter LVII.--And cause persecution. Nor can the devils persuade men that there will be no conflagration for the punishment of the wicked; as they were unable to effect that Christ should be hidden after He came. But this only can they effect, that they who live irrationally, and were brought up licentiously in wicked customs, and are prejudiced in their own opinions, should kill and hate us; whom we not only do not hate, but, as is proved, pity and endeavour to lead to repentance. For we do not fear death, since it is acknowledged we must surely die; and there is nothing new, but all things continue the same in this administration of things; and if satiety overtakes those who enjoy even one year of these things, they ought to give heed to our doctrines, that they may live eternally free both from suffering and from want. But if they believe that there is nothing after death, but declare that those who die pass into insensibility, then they become our benefactors when they set us free from sufferings and necessities of this life, and prove themselves to be wicked, and inhuman, and bigoted. For they kill us with no intention of delivering us, but cut us off that we may be deprived of life and pleasure. __________________________________________________________________ Chapter LVIII.--And raise up heretics. And, as we said before, the devils put forward Marcion of Pontus, who is even now teaching men to deny that God is the maker of all things in heaven and on earth, and that the Christ predicted by the prophets is His Son, and preaches another god besides the Creator of all, and likewise another son. And this man many have believed, as if he alone knew the truth, and laugh at us, though they have no proof of what they say, but are carried away irrationally as lambs by a wolf, and become the prey of atheistical doctrines, and of devils. For they who are called devils attempt nothing else than to seduce men from God who made them, and from Christ His first-begotten; and those who are unable to raise themselves above the earth they have riveted, and do now rivet, to things earthly, and to the works of their own hands; but those who devote themselves to the contemplation of things divine, they secretly beat back; and if they have not a wise sober-mindedness, and a pure and passionless life, they drive them into godlessness. __________________________________________________________________ Chapter LIX.--Plato's obligation to Moses. And that you may learn that it was from our teachers--we mean the account given through the prophets-- that Plato borrowed his statement that God, having altered matter which was shapeless, made the world, hear the very words spoken through Moses, who, as above shown, was the first prophet, and of greater antiquity than the Greek writers; and through whom the Spirit of prophecy, signifying how and from what materials God at first formed the world, spake thus: "In the beginning God created the heaven and the earth. And the earth was invisible and unfurnished, and darkness was upon the face of the deep; and the Spirit of God moved over the waters. And God said, Let there be light; and it was so." So that both Plato and they who agree with him, and we ourselves, have learned, and you also can be convinced, that by the word of God the whole world was made out of the substance spoken of before by Moses. And that which the poets call Erebus, we know was spoken of formerly by Moses. [1888] __________________________________________________________________ [1888] Comp. Deut. xxxii. 22. __________________________________________________________________ Chapter LX.--Plato's doctrine of the cross. And the physiological discussion [1889] concerning the Son of God in the Timæus of Plato, where he says, "He placed him crosswise [1890] in the universe," he borrowed in like manner from Moses; for in the writings of Moses it is related how at that time, when the Israelites went out of Egypt and were in the wilderness, they fell in with poisonous beasts, both vipers and asps, and every kind of serpent, which slew the people; and that Moses, by the inspiration and influence of God, took brass, and made it into the figure of a cross, and set it in the holy tabernacle, and said to the people, "If ye look to this figure, and believe, ye shall be saved thereby." [1891] And when this was done, it is recorded that the serpents died, and it is handed down that the people thus escaped death. Which things Plato reading, and not accurately understanding, and not apprehending that it was the figure of the cross, but taking it to be a placing crosswise, he said that the power next to the first God was placed crosswise in the universe. And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, "that the Spirit of God moved over the waters." For he gives the second place to the Logos which is with God, who he said was placed crosswise in the universe; and the third place to the Spirit who was said to be borne upon the water, saying, "And the third around the third." [1892] And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: "Everlasting fire shall descend, and shall devour to the pit beneath." [1893] It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours. Among us these things can be heard and learned from persons who do not even know the forms of the letters, who are uneducated and barbarous in speech, though wise and believing in mind; some, indeed, even maimed and deprived of eyesight; so that you may understand that these things are not the effect of human wisdom, but are uttered by the power of God. __________________________________________________________________ [1889] Literally, "that which is treated physiologically." [1890] He impressed him as a chiasma, i.e., in the form of the letter ch upon the universe. Plato is speaking of the soul of the universe. [Timæus, Opp., vol. ix. p. 314. And see note of Langus (p. 37) on p. 113 of Grabe. Here crops out the Platonic philosopher speaking after the fashion of his contemporaries, perhaps to conciliate his sovereign. See Professor Jowett's Introduction to the Timæus, which will aid the students.] [1891] Num. xxi. 8. [1892] Ta de trita peri ton triton. [1893] Deut. xxxii. 22. __________________________________________________________________ Chapter LXI.--Christian baptism. I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, "Except ye be born again, ye shall not enter into the kingdom of heaven." [1894] Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; [1895] he thus speaks: "Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, saith the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if ye refuse and rebel, the sword shall devour you: for the mouth of the Lord hath spoken it." [1896] And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed. __________________________________________________________________ [1894] John iii. 5. [1895] Chap. xliv. [1896] Isa. i. 16-20. __________________________________________________________________ Chapter LXII.--Its imitation by demons. And the devils, indeed, having heard this washing published by the prophet, instigated those who enter their temples, and are about to approach them with libations and burnt-offerings, also to sprinkle themselves; and they cause them also to wash themselves entirely, as they depart [from the sacrifice], before they enter into the shrines in which their images are set. And the command, too, given by the priests to those who enter and worship in the temples, that they take off their shoes, the devils, learning what happened to the above-mentioned prophet Moses, have given in imitation of these things. For at that juncture, when Moses was ordered to go down into Egypt and lead out the people of the Israelites who were there, and while he was tending the flocks of his maternal uncle [1897] in the land of Arabia, our Christ conversed with him under the appearance of fire from a bush, and said, "Put off thy shoes, and draw near and hear." And he, when he had put off his shoes and drawn near, heard that he was to go down into Egypt and lead out the people of the Israelites there; and he received mighty power from Christ, who spoke to him in the appearance of fire, and went down and led out the people, having done great and marvellous things; which, if you desire to know, you will learn them accurately from his writings. __________________________________________________________________ [1897] Thirlby conjectures that Justin here confused in his mind the histories of Moses and Jacob. __________________________________________________________________ Chapter LXIII.--How God appeared to Moses. And all the Jews even now teach that the nameless God spake to Moses; whence the Spirit of prophecy, accusing them by Isaiah the prophet mentioned above, said "The ox knoweth his owner, and the ass his master's crib; but Israel doth not know Me, and My people do not understand." [1898] And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, "No one knoweth the Father, but the Son; nor the Son, but the Father, and they to whom the Son revealeth Him." [1899] Now the Word of God is His Son, as we have before said. And He is called Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, "He that heareth Me, heareth Him that sent Me." [1900] From the writings of Moses also this will be manifest; for thus it is written in them, "And the Angel of God spake to Moses, in a flame of fire out of the bush, and said, I am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the God of thy fathers; go down into Egypt, and bring forth My people." [1901] And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, "And the angel of God spake to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob," yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, "Israel doth not know Me, my people have not understood Me." [1902] And again, Jesus, as we have already shown, while He was with them, said, "No one knoweth the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him." [1903] The Jews, accordingly, being throughout of opinion that it was the Father of the universe who spake to Moses, though He who spake to him was indeed the Son of God, who is called both Angel and Apostle, are justly charged, both by the Spirit of prophecy and by Christ Himself, with knowing neither the Father nor the Son. For they who affirm that the Son is the Father, are proved neither to have become acquainted with the Father, nor to know that the Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, [1904] having, as we before said, become Man by a virgin, according to the counsel of the Father, for the salvation of those who believe on Him, He endured both to be set at nought and to suffer, that by dying and rising again He might conquer death. And that which was said out of the bush to Moses, "I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, and the God of your fathers," [1905] this signified that they, even though dead, are yet in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote. __________________________________________________________________ [1898] Isa. i. 3. [1899] Matt. xi. 27. [1900] Luke x. 16. [1901] Ex. iii. 6. [1902] Isa. i. 3. [1903] Matt. xi. 27. [1904] [Rather, "of your empire."] [1905] Ex. iii. 6. __________________________________________________________________ Chapter LXIV.--Further misrepresentations of the truth. From what has been already said, you can understand how the devils, in imitation of what was said by Moses, asserted that Proserpine was the daughter of Jupiter, and instigated the people to set up an image of her under the name of Kore [Cora, i.e., the maiden or daughter] at the spring-heads. For, as we wrote above, [1906] Moses said, "In the beginning God made the heaven and the earth. And the earth was without form and unfurnished: and the Spirit of God moved upon the face of the waters." In imitation, therefore, of what is here said of the Spirit of God moving on the waters, they said that Proserpine [or Cora] was the daughter of Jupiter. [1907] And in like manner also they craftily feigned that Minerva was the daughter of Jupiter, not by sexual union, but, knowing that God conceived and made the world by the Word, they say that Minerva is the first conception [ennoia]; which we consider to be very absurd, bringing forward the form of the conception in a female shape. And in like manner the actions of those others who are called sons of Jupiter sufficiently condemn them. __________________________________________________________________ [1906] Chap. lix. [1907] And therefore caused her to preside over the waters, as above. __________________________________________________________________ Chapter LXV.--Administration of the sacraments. But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized [illuminated] person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. [1908] There is then brought to the president of the brethren [1909] bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to genoito [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. __________________________________________________________________ [1908] The kiss of charity, the kiss of peace, or "the peace" (he eipene), was enjoined by the Apostle Paul in his Epistles to the Corinthians, Thessalonians, and Romans, and thence passed into a common Christian usage. It was continued in the Western Church, under regulations to prevent its abuse, until the thirteenth century. Stanley remarks (Corinthians, i. 414), "It is still continued in the worship of the Coptic Church." [1909] to proestoti ton adelphon. This expression may quite legitimately be translated, "to that one of the brethren who was presiding." __________________________________________________________________ Chapter LXVI.--Of the Eucharist. And this food is called among us Eucharistia [1910] [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. [1911] For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do ye in remembrance of Me, [1912] this is My body;" and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood;" and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, that bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated, you either know or can learn. __________________________________________________________________ [1910] Literally, thanksgiving. See Matt. xxvi. 27. [1911] This passage is claimed alike by Calvinists, Lutherans, and Romanists; and, indeed, the language is so inexact, that each party may plausibly maintain that their own opinion is advocated by it. [But the same might be said of the words of our Lord himself; and, if such widely separated Christians can all adopt this passage, who can be sorry?] The expression, "the prayer of His word," or of the word we have from Him, seems to signify the prayer pronounced over the elements, in imitation of our Lord's thanksgiving before breaking the bread. [I must dissent from the opinion that the language is "inexact:" he expresses himself naturally as one who believes it is bread, but yet not "common bread." So Gelasius, Bishop of Rome (a.d. 490), "By the sacraments we are made partakers of the divine nature, and yet the substance and nature of bread and wine do not cease to be in them," etc. (See original in Bingham's Antiquities, book xv. cap. 5. See Chryost., Epist. ad. Cæsarium, tom. iii. p. 753. Ed. Migne.) Those desirous to pursue this inquiry will find the Patristic authorities in Historia Transubstantionis Papalis, etc., Edidit F. Meyrick, Oxford, 1858. The famous tractate of Ratranin (a.d. 840) was published at Oxford, 1838, with the homily of Ælfric (a.d. 960) in a cheap edition.] [1912] Luke xxii. 19. __________________________________________________________________ Chapter LXVII.--Weekly worship of the Christians. And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, [1913] all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, [1914] and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, [1915] and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration. __________________________________________________________________ [1913] te tou Eliou legomene hemera. [1914] hose dunamis auto,--a phrase over which there has been much contention, but which seems to admit of no other meaning than that given above. [No need of any "contention." Langus renders, Pro virili suâ, and Grabe illustrates by reference to Apost. Const., lib. viii. cap. 12. Our own learned translators render the same phrase (cap. xiii., above) "to the utmost of our power." Some say this favours extemporary prayers, and others object. Oh! what matter either way? We all sing hymns, "according to our ability."] [1915] Or, of the eucharistic elements. __________________________________________________________________ Chapter LXVIII.--Conclusion. And if these things seem to you to be reasonable and true, honour them; but if they seem nonsensical, despise them as nonsense, and do not decree death against those who have done no wrong, as you would against enemies. For we forewarn you, that you shall not escape the coming judgment of God, if you continue in your injustice; and we ourselves will invite you to do that which is pleasing to God. And though from the letter of the greatest and most illustrious Emperor Adrian, your father, we could demand that you order judgment to be given as we have desired, yet we have made this appeal and explanation, not on the ground of Adrian's decision, but because we know that what we ask is just. And we have subjoined the copy of Adrian's epistle, that you may know that we are speaking truly about this. And the following is the copy:-- __________________________________________________________________ Epistle of Adrian [1916] in behalf of the Christians. I have received the letter addressed to me by your predecessor Serenius Granianus, a most illustrious man; and this communication I am unwilling to pass over in silence, lest innocent persons be disturbed, and occasion be given to the informers for practising villany. Accordingly, if the inhabitants of your province will so far sustain this petition of theirs as to accuse the Christians in some court of law, I do not prohibit them from doing so. But I will not suffer them to make use of mere entreaties and outcries. For it is far more just, if any one desires to make an accusation, that you give judgment upon it. If, therefore, any one makes the accusation, and furnishes proof that the said men do anything contrary to the laws, you shall adjudge punishments in proportion to the offences. And this, by Hercules, you shall give special heed to, that if any man shall, through mere calumny, bring an accusation against any of these persons, you shall award to him more severe punishments in proportion to his wickedness. __________________________________________________________________ [1916] Addressed to Minucius Fundanus. [Generally credited as genuine.] __________________________________________________________________ Epistle of Antoninus to the common assembly of Asia. [1917] The Emperor Cæsar Titus Ælius Adrianus Antoninus Augustus Pius, Supreme Pontiff, in the fifteenth year of his tribuneship, Consul for the third time, Father of the fatherland, to the Common Assembly of Asia, greeting: I should have thought that the gods themselves would see to it that such offenders should not escape. For if they had the power, they themselves would much rather punish those who refuse to worship them; but it is you who bring trouble on these persons, and accuse as the opinion of atheists that which they hold, and lay to their charge certain other things which we are unable to prove. But it would be advantageous to them that they should be thought to die for that of which they are accused, and they conquer you by being lavish of their lives rather than yield that obedience which you require of them. And regarding the earthquakes which have already happened and are now occurring, it is not seemly that you remind us of them, losing heart whenever they occur, and thus set your conduct in contrast with that of these men; for they have much greater confidence towards God than you yourselves have. And you, indeed, seem at such times to ignore the gods, and you neglect the temples, and make no recognition of the worship of God. And hence you are jealous of those who do serve Him, and persecute them to the death. Concerning such persons, some others also of the governors of provinces wrote to my most divine father; to whom he replied that they should not at all disturb such persons, unless they were found to be attempting anything against the Roman government. And to myself many have sent intimations regarding such persons, to whom I also replied in pursuance of my father's judgment. But if any one has a matter to bring against any person of this class, merely as such a person, [1918] let the accused be acquitted of the charge, even though he should be found to be such a one; but let the accuser be amenable to justice. __________________________________________________________________ [1917] [Regarded as spurious.] [1918] That is, if any one accuses a Christian merely on the ground of his being a Christian. __________________________________________________________________ Epistle of Marcus Aurelius to the senate, in which he testifies that the Christians were the cause of his victory. [1919] The Emperor Cæsar Marcus Aurelius Antoninus, Germanicus, Parthicus, Sarmaticus, to the People of Rome, and to the sacred Senate greeting: I explained to you my grand design, and what advantages I gained on the confines of Germany, with much labour and suffering, in consequence of the circumstance that I was surrounded by the enemy; I myself being shut up in Carnuntum by seventy-four cohorts, nine miles off. And the enemy being at hand, the scouts pointed out to us, and our general Pompeianus showed us that there was close on us a mass of a mixed multitude of 977,000 men, which indeed we saw; and I was shut up by this vast host, having with me only a battalion composed of the first, tenth, double and marine legions. Having then examined my own position, and my host, with respect to the vast mass of barbarians and of the enemy, I quickly betook myself to prayer to the gods of my country. But being disregarded by them, I summoned those who among us go by the name of Christians. And having made inquiry, I discovered a great number and vast host of them, and raged against them, which was by no means becoming; for afterwards I learned their power. Wherefore they began the battle, not by preparing weapons, nor arms, nor bugles; for such preparation is hateful to them, on account of the God they bear about in their conscience. Therefore it is probable that those whom we suppose to be atheists, have God as their ruling power entrenched in their conscience. For having cast themselves on the ground, they prayed not only for me, but also for the whole army as it stood, that they might be delivered from the present thirst and famine. For during five days we had got no water, because there was none; for we were in the heart of Germany, and in the enemy's territory. And simultaneously with their casting themselves on the ground, and praying to God (a God of whom I am ignorant), water poured from heaven, upon us most refreshingly cool, but upon the enemies of Rome a withering [1920] hail. And immediately we recognised the presence of God following on the prayer-a God unconquerable and indestructible. Founding upon this, then, let us pardon such as are Christians, lest they pray for and obtain such a weapon against ourselves. And I counsel that no such person be accused on the ground of his being a Christian. But if any one be found laying to the charge of a Christian that he is a Christian, I desire that it be made manifest that he who is accused as a Christian, and acknowledges that he is one, is accused of nothing else than only this, that he is a Christian; but that he who arraigns him be burned alive. And I further desire, that he who is entrusted with the government of the province shall not compel the Christian, who confesses and certifies such a matter, to retract; neither shall he commit him. And I desire that these things be confirmed by a decree of the Senate. And I command this my edict to be published in the Forum of Trajan, in order that it may be read. The prefect Vitrasius Pollio will see that it be transmitted to all the provinces round about, and that no one who wishes to make use of or to possess it be hindered from obtaining a copy from the document I now publish. [1921] __________________________________________________________________ [1919] [Spurious, no doubt; but the literature of the subject is very rich. See text and notes, Milman's Gibbon, vol. ii. 46.] [1920] Literally, "fiery." [1921] [Note I. (See capp. xxvi. and lvi.) In 1851 I recognised this stone in the Vatican, and read it with emotion. I copied it, as follows: "Semoni Sanco Deo Fidio Sacrvm Sex. Pompeius. S. P. F. Col. Mussianvs. Quinquennalis Decur Bidentalis Donum Dedit." The explanation is possibly this: Simon Magus was actually recognised as the God Semo, just as Barnabas and Paul were supposed to be Zeus and Hermes (Acts xiv. 12.), and were offered divine honours accordingly. Or the Samaritans may so have informed Justin on their understanding of this inscription, and with pride in the success of their countryman (Acts viii. 10.), whom they had recognised "as the great power of God." See Orelli (No. 1860), Insc., vol. i. 337. Note II. (The Thundering Legion.) The bas-relief on the column of Antonine, in Rome, is a very striking complement of the story, but an answer to prayer is not a miracle. I simply transcribe from the American Translation of Alzog's Universal Church History the references there given to the Legio Fulminatrix: "Tertull., Apol., cap. 5; Ad Scap., cap. 4; Euseb., v. 5; Greg. Nyss. Or., II in Martyr.; Oros., vii. 15; Dio. Cass. Epit.: Xiphilin., lib. lxxi. cap. 8; Jul. Capitol, in Marc. Antonin., cap. 24."] __________________________________________________________________ justin_martyr second_apology anf01 justin_martyr-second_apology The Second Apology http://www.ccel.org/ccel/schaff/anf01.viii.iii.html __________________________________________________________________ The Second Apology of Justin for the Christians Addressed to the Roman Senate __________________________________________________________________ __________________________________________________________________ Chapter I.--Introduction. Romans, the things which have recently [1922] happened in your city under Urbicus, [1923] and the things which are likewise being everywhere unreasonably done by the governors, have compelled me to frame this composition for your sakes, who are men of like passions, and brethren, though ye know it not, and though ye be unwilling to acknowledge it on account of your glorying in what you esteem dignities. [1924] For everywhere, whoever is corrected by father, or neighbour, or child, or friend, or brother, or husband, or wife, for a fault, for being hard to move, for loving pleasure and being hard to urge to what is right (except those who have been persuaded that the unjust and intemperate shall be punished in eternal fire, but that the virtuous and those who lived like Christ shall dwell with God in a state that is free from suffering,--we mean, those who have become Christians), and the evil demons, who hate us, and who keep such men as these subject to themselves, and serving them in the capacity of judges, incite them, as rulers actuated by evil spirits, to put us to death. But that the cause of all that has taken place under Urbicus may become quite plain to you, I will relate what has been done. __________________________________________________________________ [1922] Literally, "both yesterday and the day before." [1923] [See Grabe's note on the conjecture of Valesius that this prefect was Lollius Urbicus, the historian (vol. i. p. 1. and notes, p. 1).] [1924] [He has addressed them as "Romans," because in this they gloried together,--emperor, senate, soldiers, and citizens.] __________________________________________________________________ Chapter II.--Urbicus condemns the Christians to death. A certain woman lived with an intemperate [1925] husband; she herself, too, having formerly been intemperate. But when she came to the knowledge of the teachings of Christ she became sober-minded, and endeavoured to persuade her husband likewise to be temperate, citing the teaching of Christ, and assuring him that there shall be punishment in eternal fire inflicted upon those who do not live temperately and conformably to right reason. But he, continuing in the same excesses, alienated his wife from him by his actions. For she, considering it wicked to live any longer as a wife with a husband who sought in every way means of indulging in pleasure contrary to the law of nature, and in violation of what is right, wished to be divorced from him. And when she was overpersuaded by her friends, who advised her still to continue with him, in the idea that some time or other her husband might give hope of amendment, she did violence to her own feeling and remained with him. But when her husband had gone into Alexandria, and was reported to be conducting himself worse than ever, she--that she might not, by continuing in matrimonial connection with him, and by sharing his table and his bed, become a partaker also in his wickednesses and impieties--gave him what you call a bill of divorce, [1926] and was separated from him. But this noble husband of hers,--while he ought to have been rejoicing that those actions which formerly she unhesitatingly committed with the servants and hirelings, when she delighted in drunkenness and every vice, she had now given up, and desired that he too should give up the same,--when she had gone from him without his desire, brought an accusation against her, affirming that she was a Christian. And she presented a paper to thee, the Emperor, [1927] requesting that first she be permitted to arrange her affairs, and afterwards to make her defence against the accusation, when her affairs were set in order. And this you granted. And her quondam husband, since he was now no longer able to prosecute her, directed his assaults against a man, Ptolemæus, whom Urbicus punished, and who had been her teacher in the Christian doctrines. And this he did in the following way. He persuaded a centurion --who had cast Ptolemæus into prison, and who was friendly to himself--to take Ptolemæus and interrogate him on this sole point: whether he were a Christian? And Ptolemæus, being a lover of truth, and not of a deceitful or false disposition, when he confessed himself to be a Christian, was bound by the centurion, and for a long time punished in the prison. And, at last, when the man [1928] came to Urbicus, he was asked this one question only: whether he was a Christian? And again, being conscious of his duty, and the nobility of it through the teaching of Christ, he confessed his discipleship in the divine virtue. For he who denies anything either denies it because he condemns the thing itself, or he shrinks from confession because he is conscious of his own unworthiness or alienation from it, neither of which cases is that of the true Christian. And when Urbicus ordered him to be led away to punishment, one Lucius, who was also himself a Christian, seeing the unreasonable judgment that had thus been given, said to Urbicus: "What is the ground of this judgment? Why have you punished this man, not as an adulterer, nor fornicator, nor murderer, nor thief, nor robber, nor convicted of any crime at all, but who has only confessed that he is called by the name of Christian? This judgment of yours, O Urbicus, does not become the Emperor Pius, nor the philosopher, the son of Cæsar, nor the sacred senate." [1929] And he said nothing else in answer to Lucius than this: "You also seem to me to be such an one." And when Lucius answered, "Most certainly I am," he again ordered him also to be led away. And he professed his thanks, knowing that he was delivered from such wicked rulers, and was going to the Father and King of the heavens. And still a third having come forward, was condemned to be punished. __________________________________________________________________ [1925] akolastainonti, which word includes unchastity, as well as the other forms of intemperance. [As we say, dissolute.] [1926] rhepoudion, i.e., "repudium," a bill of repudiation. [1927] [Rather, "to thee, autocrat:" a very bold apostrophe, like that of Huss to the Emperor Sigismund, which crimsoned his forehead with a blush of shame.] [1928] i.e., Ptolemæus. [1929] On this passage, see Donaldson's Critical History, etc., vol. ii. p. 79. __________________________________________________________________ Chapter III.--Justin accuses Crescens of ignorant prejudice against the Christians. I too, therefore, expect to be plotted against and fixed to the stake, by some of those I have named, or perhaps by Crescens, that lover of bravado and boasting; [1930] for the man is not worthy of the name of philosopher who publicly bears witness against us in matters which he does not understand, saying that the Christians are atheists and impious, and doing so to win favour with the deluded mob, and to please them. For if he assails us without having read the teachings of Christ, he is thoroughly depraved, and far worse than the illiterate, who often refrain from discussing or bearing false witness about matters they do not understand. Or, if he has read them and does not understand the majesty that is in them, or, understanding it, acts thus that he may not be suspected of being such [a Christian], he is far more base and thoroughly depraved, being conquered by illiberal and unreasonable opinion and fear. For I would have you to know that I proposed to him certain questions on this subject, and interrogated him, and found most convincingly that he, in truth, knows nothing. And to prove that I speak the truth, I am ready, if these disputations have not been reported to you, to conduct them again in your presence. And this would be an act worthy of a prince. But if my questions and his answers have been made known to you, you are already aware that he is acquainted with none of our matters; or, if he is acquainted with them, but, through fear of those who might hear him, does not dare to speak out, like Socrates, he proves himself, as I said before, no philosopher, but an opinionative man; [1931] at least he does not regard that Socratic and most admirable saying: "But a man must in no wise be honoured before the truth." [1932] But it is impossible for a Cynic, who makes indifference his end, to know any good but indifference. __________________________________________________________________ [1930] Words resembling "philosopher" in sound, viz. philopsophou kai philokompou. [This passage is found elsewhere. See note, cap. viii., in the text preferred by Grabe.] [1931] philodoxos, which may mean a lover of vainglory. [1932] See Plato, Rep., p. 595. __________________________________________________________________ Chapter IV.--Why the Christians do not kill themselves. But lest some one say to us, "Go then all of you and kill yourselves, and pass even now to God, and do not trouble us," I will tell you why we do not so, but why, when examined, we fearlessly confess. We have been taught that God did not make the world aimlessly, but for the sake of the human race; and we have before stated that He takes pleasure in those who imitate His properties, and is displeased with those that embrace what is worthless either in word or deed. If, then, we all kill ourselves, we shall become the cause, as far as in us lies, why no one should be born, or instructed in the divine doctrines, or even why the human race should not exist; and we shall, if we so act, be ourselves acting in opposition to the will of God. But when we are examined, we make no denial, because we are not conscious of any evil, but count it impious not to speak the truth in all things, which also we know is pleasing to God, and because we are also now very desirous to deliver you from an unjust prejudice. __________________________________________________________________ Chapter V.--How the angels transgressed. But if this idea take possession of some one, that if we acknowledge God as our helper, we should not, as we say, be oppressed and persecuted by the wicked; this, too, I will solve. God, when He had made the whole world, and subjected things earthly to man, and arranged the heavenly elements for the increase of fruits and rotation of the seasons, and appointed this divine law--for these things also He evidently made for man--committed the care of men and of all things under heaven to angels whom He appointed over them. But the angels transgressed this appointment, and were captivated by love of women, and begat children who are those that are called demons; and besides, they afterwards subdued the human race to themselves, partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense, and libations, of which things they stood in need after they were enslaved by lustful passions; and among men they sowed murders, wars, adulteries, intemperate deeds, and all wickedness. Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to god himself, and to those who were accounted to be his very offspring, and to the offspring of those who were called his brothers, Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them. __________________________________________________________________ Chapter VI.--Names of God and of Christ, their meaning and power. But to the Father of all, who is unbegotten, there is no name given. For by whatever name He be called, He has as His elder the person who gives Him the name. But these words, Father, and God, and Creator, and Lord, and Master, are not names, but appellations derived from His good deeds and functions. And His Son, who alone is properly called Son, the Word, who also was with Him and was begotten before the works, when at first He created and arranged all things by Him, is called Christ, in reference to His being anointed and God's ordering all things through Him; this name itself also containing an unknown significance; as also the appellation "God" is not a name, but an opinion implanted in the nature of men of a thing that can hardly be explained. But "Jesus," His name as man and Saviour, has also significance. For He was made man also, as we before said, having been conceived according to the will of God the Father, for the sake of believing men, and for the destruction of the demons. And now you can learn this from what is under your own observation. For numberless demoniacs throughout the whole world, and in your city, many of our Christian men exorcising them in the name of Jesus Christ, who was crucified under Pontius Pilate, have healed and do heal, rendering helpless and driving the possessing devils out of the men, though they could not be cured by all the other exorcists, and those who used incantations and drugs. __________________________________________________________________ Chapter VII.--The world preserved for the sake of Christians. Man's responsibility. Wherefore God delays causing the confusion and destruction of the whole world, by which the wicked angels and demons and men shall cease to exist, because of the seed of the Christians, who know that they are the cause of preservation in nature. [1933] Since, if it were not so, it would not have been possible for you to do these things, and to be impelled by evil spirits; but the fire of judgment would descend and utterly dissolve all things, even as formerly the flood left no one but him only with his family who is by us called Noah, and by you Deucalion, from whom again such vast numbers have sprung, some of them evil and others good. For so we say that there will be the conflagration, but not as the Stoics, according to their doctrine of all things being changed into one another, which seems most degrading. But neither do we affirm that it is by fate that men do what they do, or suffer what they suffer, but that each man by free choice acts rightly or sins; and that it is by the influence of the wicked demons that earnest men, such as Socrates and the like, suffer persecution and are in bonds, while Sardanapalus, Epicurus, and the like, seem to be blessed in abundance and glory. The Stoics, not observing this, maintained that all things take place according to the necessity of fate. But since God in the beginning made the race of angels and men with free-will, they will justly suffer in eternal fire the punishment of whatever sins they have committed. And this is the nature of all that is made, to be capable of vice and virtue. For neither would any of them be praiseworthy unless there were power to turn to both [virtue and vice]. And this also is shown by those men everywhere who have made laws and philosophized according to right reason, by their prescribing to do some things and refrain from others. Even the Stoic philosophers, in their doctrine of morals, steadily honour the same things, so that it is evident that they are not very felicitous in what they say about principles and incorporeal things. For if they say that human actions come to pass by fate, they will maintain either that God is nothing else than the things which are ever turning, and altering, and dissolving into the same things, and will appear to have had a comprehension only of things that are destructible, and to have looked on God Himself as emerging both in part and in whole in every wickedness; [1934] or that neither vice nor virtue is anything; which is contrary to every sound idea, reason, and sense. __________________________________________________________________ [1933] This is Dr. Donaldson's rendering of a clause on which the editors differ both as to reading and rendering. [1934] Literally, "becoming (ginomenon) both through the parts and through the whole in every wickedness." __________________________________________________________________ Chapter VIII.--All have been hated in whom the Word has dwelt. And those of the Stoic school--since, so far as their moral teaching went, they were admirable, as were also the poets in some particulars, on account of the seed of reason [the Logos] implanted in every race of men--were, we know, hated and put to death,--Heraclitus for instance, and, among those of our own time, Musonius and others. For, as we intimated, the devils have always effected, that all those who anyhow live a reasonable and earnest life, and shun vice, be hated. And it is nothing wonderful; if the devils are proved to cause those to be much worse hated who live not according to a part only of the word diffused [among men], but by the knowledge and contemplation of the whole Word, which is Christ. And they, having been shut up in eternal fire, shall suffer their just punishment and penalty. For if they are even now overthrown by men through the name of Jesus Christ, this is an intimation of the punishment in eternal fire which is to be inflicted on themselves and those who serve them. For thus did both all the prophets foretell, and our own teacher Jesus teach. [1935] __________________________________________________________________ [1935] [Here, in Grabe's text, comes in the passage about Crescens.] __________________________________________________________________ Chapter IX.--Eternal punishment not a mere threat. And that no one may say what is said by those who are deemed philosophers, that our assertions that the wicked are punished in eternal fire are big words and bugbears, and that we wish men to live virtuously through fear, and not because such a life is good and pleasant; I will briefly reply to this, that if this be not so, God does not exist; or, if He exists, He cares not for men, and neither virtue nor vice is anything, and, as we said before, lawgivers unjustly punish those who transgress good commandments. But since these are not unjust, and their Father teaches them by the word to do the same things as Himself, they who agree with them are not unjust. And if one object that the laws of men are diverse, and say that with some, one thing is considered good, another evil, while with others what seemed bad to the former is esteemed good, and what seemed good is esteemed bad, let him listen to what we say to this. We know that the wicked angels appointed laws conformable to their own wickedness, in which the men who are like them delight; and the right Reason, [1936] when He came, proved that not all opinions nor all doctrines are good, but that some are evil, while others are good. Wherefore, I will declare the same and similar things to such men as these, and, if need be, they shall be spoken of more at large. But at present I return to the subject. __________________________________________________________________ [1936] These words can be taken of the Logos as well as of the right reason diffused among men by Him. __________________________________________________________________ Chapter X.--Christ compared with Socrates. Our doctrines, then, appear to be greater than all human teaching; because Christ, who appeared for our sakes, became the whole rational being, both body, and reason, and soul. For whatever either lawgivers or philosophers uttered well, they elaborated by finding and contemplating some part of the Word. But since they did not know the whole of the Word, which is Christ, they often contradicted themselves. And those who by human birth were more ancient than Christ, when they attempted to consider and prove things by reason, were brought before the tribunals as impious persons and busybodies. And Socrates, who was more zealous in this direction than all of them, was accused of the very same crimes as ourselves. For they said that he was introducing new divinities, and did not consider those to be gods whom the state recognised. But he cast out from the state both Homer [1937] and the rest of the poets, and taught men to reject the wicked demons and those who did the things which the poets related; and he exhorted them to become acquainted with the God who was to them unknown, by means of the investigation of reason, saying, "That it is neither easy to find the Father and Maker of all, nor, having found Him, is it safe to declare Him to all." [1938] But these things our Christ did through His own power. For no one trusted in Socrates so as to die for this doctrine, but in Christ, who was partially known even by Socrates (for He was and is the Word who is in every man, and who foretold the things that were to come to pass both through the prophets and in His own person when He was made of like passions, and taught these things), not only philosophers and scholars believed, but also artisans and people entirely uneducated, despising both glory, and fear, and death; since He is a power of the ineffable Father, not the mere instrument of human reason. [1939] __________________________________________________________________ [1937] Plato, Rep., x. c. i. p. 595. [1938] Plat., Timæus, p. 28, C. (but "possible," and not "safe," is the word used by Plato). [1939] [Certainly the author of this chapter, and others like it, cannot be accused of a feeble rhetoric.] __________________________________________________________________ Chapter XI.--How Christians view death. But neither should we be put to death, nor would wicked men and devils be more powerful than we, were not death a debt due by every man that is born. Wherefore we give thanks when we pay this debt. And we judge it right and opportune to tell here, for the sake of Crescens and those who rave as he does, what is related by Xenophon. Hercules, says Xenophon, coming to a place where three ways met, found Virtue and Vice, who appeared to him in the form of women: Vice, in a luxurious dress, and with a seductive expression rendered blooming by such ornaments, and her eyes of a quickly melting tenderness, [1940] said to Hercules that if he would follow her, she would always enable him to pass his life in pleasure and adorned with the most graceful ornaments, such as were then upon her own person; and Virtue, who was of squalid look and dress, said, But if you obey me, you shall adorn yourself not with ornament nor beauty that passes away and perishes, but with everlasting and precious graces. And we are persuaded that every one who flees those things that seem to be good, and follows hard after what are reckoned difficult and strange, enters into blessedness. For Vice, when by imitation of what is incorruptible (for what is really incorruptible she neither has nor can produce) she has thrown around her own actions, as a disguise, the properties of virtue, and qualities which are really excellent, leads captive earthly-minded men, attaching to Virtue her own evil properties. But those who understood the excellences which belong to that which is real, are also uncorrupt in virtue. And this every sensible person ought to think both of Christians and of the athletes, and of those who did what the poets relate of the so-called gods, concluding as much from our contempt of death, even when it could be escaped. [1941] __________________________________________________________________ [1940] Another reading is pros tas opseis, referring to the eyes of the beholder; and which may be rendered, "speedily fascinating to the sight." [1941] Kai pheuktou thanatou may also be rendered, "even of death which men flee from." __________________________________________________________________ Chapter XII.--Christians proved innocent by their contempt of death. For I myself, too, when I was delighting in the doctrines of Plato, and heard the Christians slandered, and saw them fearless of death, and of all other things which are counted fearful, perceived that it was impossible that they could be living in wickedness and pleasure. For what sensual or intemperate man, or who that counts it good to feast on human flesh, [1942] could welcome death that he might be deprived of his enjoyments, and would not rather continue always the present life, and attempt to escape the observation of the rulers; and much less would he denounce himself when the consequence would be death? This also the wicked demons have now caused to be done by evil men. For having put some to death on account of the accusations falsely brought against us, they also dragged to the torture our domestics, either children or weak women, and by dreadful torments forced them to admit those fabulous actions which they themselves openly perpetrate; about which we are the less concerned, because none of these actions are really ours, and we have the unbegotten and ineffable God as witness both of our thoughts and deeds. For why did we not even publicly profess that these were the things which we esteemed good, and prove that these are the divine philosophy, saying that the mysteries of Saturn are performed when we slay a man, and that when we drink our fill of blood, as it is said we do, we are doing what you do before that idol you honour, and on which you sprinkle the blood not only of irrational animals, but also of men, making a libation of the blood of the slain by the hand of the most illustrious and noble man among you? And imitating Jupiter and the other gods in sodomy and shameless intercourse with woman, might we not bring as our apology the writings of Epicurus and the poets? But because we persuade men to avoid such instruction, and all who practise them and imitate such examples, as now in this discourse we have striven to persuade you, we are assailed in every kind of way. But we are not concerned, since we know that God is a just observer of all. But would that even now some one would mount a lofty rostrum, and shout with a loud voice; [1943] "Be ashamed, be ashamed, ye who charge the guiltless with those deeds which yourselves openly commit, and ascribe things which apply to yourselves and to your gods to those who have not even the slightest sympathy with them. Be ye converted; become wise." __________________________________________________________________ [1942] Alluding to the common accusation against the Christians. [1943] Literally, "with a tragic voice,"--the loud voice in which the Greek tragedies were recited through the mask [persona]. __________________________________________________________________ Chapter XIII.--How the Word has been in all men. For I myself, when I discovered the wicked disguise which the evil spirits had thrown around the divine doctrines of the Christians, to turn aside others from joining them, laughed both at those who framed these falsehoods, and at the disguise itself, and at popular opinion; and I confess that I both boast and with all my strength strive to be found a Christian; not because the teachings of Plato are different from those of Christ, but because they are not in all respects similar, as neither are those of the others, Stoics, and poets, and historians. For each man spoke well in proportion to the share he had of the spermatic word, [1944] seeing what was related to it. But they who contradict themselves on the more important points appear not to have possessed the heavenly [1945] wisdom, and the knowledge which cannot be spoken against. Whatever things were rightly said among all men, are the property of us Christians. For next to God, we worship and love the Word who is from the unbegotten and ineffable God, since also He became man for our sakes, that becoming a partaker of our sufferings, He might also bring us healing. For all the writers were able to see realities darkly through the sowing of the implanted word that was in them. For the seed and imitation imparted according to capacity is one thing, and quite another is the thing itself, of which there is the participation and imitation according to the grace which is from Him. __________________________________________________________________ [1944] The word disseminated among men. [St. Jas. i. 21.] [1945] Literally, dimly seen at a distance. __________________________________________________________________ Chapter XIV.--Justin prays that this appeal be published. And we therefore pray you to publish this little book, appending what you think right, that our opinions may be known to others, and that these persons may have a fair chance of being freed from erroneous notions and ignorance of good, who by their own fault are become subject to punishment; that so these things may be published to men, because it is in the nature of man to know good and evil; and by their condemning us, whom they do not understand, for actions which they say are wicked, and by delighting in the gods who did such things, and even now require similar actions from men, and by inflicting on us death or bonds or some other such punishment, as if we were guilty of these things, they condemn themselves, so that there is no need of other judges. __________________________________________________________________ Chapter XV.--Conclusion. And I despised the wicked and deceitful doctrine of Simon [1946] of my own nation. And if you give this book your authority, we will expose him before all, that, if possible, they may be converted. For this end alone did we compose this treatise. And our doctrines are not shameful, according to a sober judgment, but are indeed more lofty than all human philosophy: and if not so, they are at least unlike the doctrines of the Sotadists, and Philænidians, and Dancers, and Epicureans, and such other teachings of the poets, which all are allowed to acquaint themselves with both as acted and as written. And henceforth we shall be silent, having done as much as we could, and having added the prayer that all men everywhere may be counted worthy of the truth. And would that you also, in a manner becoming piety and philosophy, [1947] would for your own sakes judge justly! __________________________________________________________________ [1946] [Simon Magus appears to be one with whom Justin is perfectly familiar, and hence we are not to conclude rashly that he blundered as to the divine honours rendered to him as the Sabine God.] [1947] [Another apostrophe, and a home thrust for "Pius the philosopher" and the emperor.] __________________________________________________________________ justin_martyr dialog_with_trypho anf01 justin_martyr-dialog_with_trypho Dialog_with_Trypho http://www.ccel.org/ccel/schaff/anf01.viii.iv.html __________________________________________________________________ Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew __________________________________________________________________ __________________________________________________________________ Chapter I.--Introduction. While I was going about one morning in the walks of the Xystus, [1948] a certain man, with others in his company, having met me, and said, "Hail, O philosopher!" And immediately after saying this, he turned round and walked along with me; his friends likewise followed him. And I in turn having addressed him, said, "What is there important?" And he replied, "I was instructed," says he "by Corinthus the Socratic in Argos, that I ought not to despise or treat with indifference those who array themselves in this dress [1949] but to show them all kindness, and to associate with them, as perhaps some advantage would spring from the intercourse either to some such man or to myself. It is good, moreover, for both, if either the one or the other be benefited. On this account, therefore, whenever I see any one in such costume, I gladly approach him, and now, for the same reason, have I willingly accosted you; and these accompany me, in the expectation of hearing for themselves something profitable from you." "But who are you, most excellent man?" So I replied to him in jest. [1950] Then he told me frankly both his name and his family. "Trypho," says he, "I am called; and I am a Hebrew of the circumcision, [1951] and having escaped from the war [1952] lately carried on there I am spending my days in Greece, and chiefly at Corinth." "And in what," said I, "would you be profited by philosophy so much as by your own lawgiver and the prophets?" "Why not?" he replied. "Do not the philosophers turn every discourse on God? and do not questions continually arise to them about His unity and providence? Is not this truly the duty of philosophy, to investigate the Deity?" "Assuredly," said I, "so we too have believed. But the most [1953] have not taken thought of this, whether there be one or more gods, and whether they have a regard for each one of us or no, as if this knowledge contributed nothing to our happiness; nay, they moreover attempt to persuade us that God takes care of the universe with its genera and species, but not of me and you, and each individually, since otherwise we would surely not need to pray to Him night and day. But it is not difficult to understand the upshot of this; for fearlessness and license in speaking result to such as maintain these opinions, doing and saying whatever they choose, neither dreading punishment nor hoping for any benefit from God. For how could they? They affirm that the same things shall always happen; and, further, that I and you shall again live in like manner, having become neither better men nor worse. But there are some others, [1954] who, having supposed the soul to be immortal and immaterial, believe that though they have committed evil they will not suffer punishment (for that which is immaterial is insensible), and that the soul, in consequence of its immortality, needs nothing from God." And he, smiling gently, said, "Tell us your opinion of these matters, and what idea you entertain respecting God, and what your philosophy is." __________________________________________________________________ [1948] This Xystus, on the authority of Euseb. (iv. 18), was at Ephesus. There, Philostratus mentions, Appolonius was wont to have disputations.--Otto. [1949] Euseb. (iv. 11): "Justin, in philosopher's garb, preached the word of God." [1950] In jest, no doubt, because quoting a line from Homer, Il., vi. 123. tis de su essi, pheriste, katathneton anthropon. [1951] [i.e., "A Hebrew of the Hebrews" (Phil. iii. 5).] [1952] The war instigated by Bar Cochba. [1953] The opinions of Stoics.--Otto. [1954] The Platonists. __________________________________________________________________ Chapter II.--Justin describes his studies in philosophy. "I will tell you," said I, "what seems to me; for philosophy is, in fact, the greatest possession, and most honourable before God, [1955] to whom it leads us and alone commends us; and these are truly holy men who have bestowed attention on philosophy. What philosophy is, however, and the reason why it has been sent down to men, have escaped the observation of most; for there would be neither Platonists, nor Stoics, nor Peripatetics, nor Theoretics, [1956] nor Pythagoreans, this knowledge being one. [1957] I wish to tell you why it has become many-headed. It has happened that those who first handled it [i.e., philosophy], and who were therefore esteemed illustrious men, were succeeded by those who made no investigations concerning truth, but only admired the perseverance and self-discipline of the former, as well as the novelty of the doctrines; and each thought that to be true which he learned from his teacher: then, moreover, those latter persons handed down to their successors such things, and others similar to them; and this system was called by the name of him who was styled the father of the doctrine. Being at first desirous of personally conversing with one of these men, I surrendered myself to a certain Stoic; and having spent a considerable time with him, when I had not acquired any further knowledge of God (for he did not know himself, and said such instruction was unnecessary), I left him and betook myself to another, who was called a Peripatetic, and as he fancied, shrewd. And this man, after having entertained me for the first few days, requested me to settle the fee, in order that our intercourse might not be unprofitable. Him, too, for this reason I abandoned, believing him to be no philosopher at all. But when my soul was eagerly desirous to hear the peculiar and choice philosophy, I came to a Pythagorean, very celebrated--a man who thought much of his own wisdom. And then, when I had an interview with him, willing to become his hearer and disciple, he said, What then? Are you acquainted with music, astronomy, and geometry? Do you expect to perceive any of those things which conduce to a happy life, if you have not been first informed on those points which wean the soul from sensible objects, and render it fitted for objects which appertain to the mind, so that it can contemplate that which is honourable in its essence and that which is good in its essence?' Having commended many of these branches of learning, and telling me that they were necessary, he dismissed me when I confessed to him my ignorance. Accordingly I took it rather impatiently, as was to be expected when I failed in my hope, the more so because I deemed the man had some knowledge; but reflecting again on the space of time during which I would have to linger over those branches of learning, I was not able to endure longer procrastination. In my helpless condition it occurred to me to have a meeting with the Platonists, for their fame was great. I thereupon spent as much of my time as possible with one who had lately settled in our city, [1958] --a sagacious man, holding a high position among the Platonists,--and I progressed, and made the greatest improvements daily. And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, [1959] so that in a little while I supposed that I had become wise; and such was my stupidity, I expected forthwith to look upon God, for this is the end of Plato's philosophy. __________________________________________________________________ [1955] ho some omit, and put theo of prev. cl. in this cl., reading so: "Philosophy is the greatest possession, and most honourable, and introduces us to God," etc. [1956] Maranus thinks that those who are different from the masters of practical philosophy are called Theoretics. I do not know whether they may be better designated Sceptics or Pyrrhonists.--Otto. [1957] Julian, Orat., vi., says: "Let no one divide our philosophy into many parts, or cut it into many parts, and especially let him not make many out of one: for as truth is one, so also is philosophy." [1958] Either Flavia Neapolis is indicated, or Ephesus.--Otto. [1959] Narrating his progress in the study of Platonic philosophy, he elegantly employs this trite phrase of Plato's.--Otto. __________________________________________________________________ Chapter III.--Justin narrates the manner of his conversion. "And while I was thus disposed, when I wished at one period to be filled with great quietness, and to shun the path of men, I used to go into a certain field not far from the sea. And when I was near that spot one day, which having reached I purposed to be by myself, a certain old man, by no means contemptible in appearance, exhibiting meek and venerable manners, followed me at a little distance. And when I turned round to him, having halted, I fixed my eyes rather keenly on him. "And he said, Do you know me?' "I replied in the negative. " Why, then,' said he to me, do you so look at me?' " I am astonished,' I said, because you have chanced to be in my company in the same place; for I had not expected to see any man here.' "And he says to me, I am concerned about some of my household. These are gone away from me; and therefore have I come to make personal search for them, if, perhaps, they shall make their appearance somewhere. But why are you here?' said he to me. " I delight,' said I, in such walks, where my attention is not distracted, for converse with myself is uninterrupted; and such places are most fit for philology.' [1960] " Are you, then, a philologian,' [1961] said he, but no lover of deeds or of truth? and do you not aim at being a practical man so much as being a sophist?' " What greater work,' said I, could one accomplish than this, to show the reason which governs all, and having laid hold of it, and being mounted upon it, to look down on the errors of others, and their pursuits? But without philosophy and right reason, prudence would not be present to any man. Wherefore it is necessary for every man to philosophize, and to esteem this the greatest and most honourable work; but other things only of second-rate or third-rate importance, though, indeed, if they be made to depend on philosophy, they are of moderate value, and worthy of acceptance; but deprived of it, and not accompanying it, they are vulgar and coarse to those who pursue them.' " Does philosophy, then, make happiness?' said he, interrupting. " Assuredly,' I said, and it alone.' " What, then, is philosophy?' he says; and what is happiness? Pray tell me, unless something hinders you from saying.' " Philosophy, then,' said I, is the knowledge of that which really exists, and a clear perception of the truth; and happiness is the reward of such knowledge and wisdom.' " But what do you call God?' said he. " That which always maintains the same nature, and in the same manner, and is the cause of all other things --that, indeed, is God.' So I answered him; and he listened to me with pleasure, and thus again interrogated me:-- " Is not knowledge a term common to different matters? For in arts of all kinds, he who knows any one of them is called a skilful man in the art of generalship, or of ruling, or of healing equally. But in divine and human affairs it is not so. Is there a knowledge which affords understanding of human and divine things, and then a thorough acquaintance with the divinity and the righteousness of them?' " Assuredly,' I replied. " What, then? Is it in the same way we know man and God, as we know music, and arithmetic, and astronomy, or any other similar branch?' " By no means,' I replied. " You have not answered me correctly, then,' he said; for some [branches of knowledge] come to us by learning, or by some employment, while of others we have knowledge by sight. Now, if one were to tell you that there exists in India an animal with a nature unlike all others, but of such and such a kind, multiform and various, you would not know it before you saw it; but neither would you be competent to give any account of it, unless you should hear from one who had seen it.' " Certainly not,' I said. " How then,' he said, should the philosophers judge correctly about God, or speak any truth, when they have no knowledge of Him, having neither seen Him at any time, nor heard Him?' " But, father,' said I, the Deity cannot be seen merely by the eyes, as other living beings can, but is discernible to the mind alone, as Plato says; and I believe him.' __________________________________________________________________ [1960] Philology, used here to denote the exercise of reason. [1961] Philology, used here to denote the exercise of speech. The two-fold use of logos-- oratio and ratio--ought to be kept in view. The old man uses it in the former, Justin in the latter, sense. __________________________________________________________________ Chapter IV.--The soul of itself cannot see God. " Is there then,' says he, such and so great power in our mind? Or can a man not perceive by sense sooner? Will the mind of man see God at any time, if it is uninstructed by the Holy Spirit?' " Plato indeed says,' replied I, that the mind's eye is of such a nature, and has been given for this end, that we may see that very Being when the mind is pure itself, who is the cause of all discerned by the mind, having no colour, no form, no greatness--nothing, indeed, which the bodily eye looks upon; but It is something of this sort, he goes on to say, that is beyond all essence, unutterable and inexplicable, but alone honourable and good, coming suddenly into souls well-dispositioned, on account of their affinity to and desire of seeing Him.' " What affinity, then,' replied he, is there between us and God? Is the soul also divine and immortal, and a part of that very regal mind? And even as that sees God, so also is it attainable by us to conceive of the Deity in our mind, and thence to become happy?' " Assuredly,' I said. " And do all the souls of all living beings comprehend Him?' he asked; or are the souls of men of one kind and the souls of horses and of asses of another kind?' " No; but the souls which are in all are similar,' I answered. " Then,' says he, shall both horses and asses see, or have they seen at some time or other, God?' " No,' I said; for the majority of men will not, saving such as shall live justly, purified by righteousness, and by every other virtue.' " It is not, therefore,' said he, on account of his affinity, that a man sees God, nor because he has a mind, but because he is temperate and righteous?' " Yes,' said I; and because he has that whereby he perceives God.' " What then? Do goats or sheep injure any one?' " No one in any respect,' I said. " Therefore these animals will see [God] according to your account,' says he. " No; for their body being of such a nature, is an obstacle to them.' "He rejoined, If these animals could assume speech, be well assured that they would with greater reason ridicule our body; but let us now dismiss this subject, and let it be conceded to you as you say. Tell me, however, this: Does the soul see [God] so long as it is in the body, or after it has been removed from it?' " So long as it is in the form of a man, it is possible for it,' I continue, to attain to this by means of the mind; but especially when it has been set free from the body, and being apart by itself, it gets possession of that which it was wont continually and wholly to love.' " Does it remember this, then [the sight of God], when it is again in the man?' " It does not appear to me so,' I said. " What, then, is the advantage to those who have seen [God]? or what has he who has seen more than he who has not seen, unless he remember this fact, that he has seen?' " I cannot tell,' I answered. " And what do those suffer who are judged to be unworthy of this spectacle?' said he. " They are imprisoned in the bodies of certain wild beasts, and this is their punishment.' " Do they know, then, that it is for this reason they are in such forms, and that they have committed some sin?' " I do not think so.' " Then these reap no advantage from their punishment, as it seems: moreover, I would say that they are not punished unless they are conscious of the punishment.' " No indeed.' " Therefore souls neither see God nor transmigrate into other bodies; for they would know that so they are punished, and they would be afraid to commit even the most trivial sin afterwards. But that they can perceive that God exists, and that righteousness and piety are honourable, I also quite agree with you,' said he. " You are right,' I replied. __________________________________________________________________ Chapter V.--The soul is not in its own nature immortal. " These philosophers know nothing, then, about these things; for they cannot tell what a soul is.' " It does not appear so.' " Nor ought it to be called immortal; for if it is immortal, it is plainly unbegotten.' " It is both unbegotten and immortal, according to some who are styled Platonists.' " Do you say that the world is also unbegotten?' " Some say so. I do not, however, agree with them.' " You are right; for what reason has one for supposing that a body so solid, possessing resistance, composite, changeable, decaying, and renewed every day, has not arisen from some cause? But if the world is begotten, souls also are necessarily begotten; and perhaps at one time they were not in existence, for they were made on account of men and other living creatures, if you will say that they have been begotten wholly apart, and not along with their respective bodies.' " This seems to be correct.' " They are not, then, immortal?' " No; since the world has appeared to us to be begotten.' " But I do not say, indeed, that all souls die; for that were truly a piece of good fortune to the evil. What then? The souls of the pious remain in a better place, while those of the unjust and wicked are in a worse, waiting for the time of judgment. Thus some which have appeared worthy of God never die; but others are punished so long as God wills them to exist and to be punished.' " Is what you say, then, of a like nature with that which Plato in Timæus hints about the world, when he says that it is indeed subject to decay, inasmuch as it has been created, but that it will neither be dissolved nor meet with the fate of death on account of the will of God? Does it seem to you the very same can be said of the soul, and generally of all things? For those things which exist after [1962] God, or shall at any time exist, [1963] these have the nature of decay, and are such as may be blotted out and cease to exist; for God alone is unbegotten and incorruptible, and therefore He is God, but all other things after Him are created and corruptible. For this reason souls both die and are punished: since, if they were unbegotten, they would neither sin, nor be filled with folly, nor be cowardly, and again ferocious; nor would they willingly transform into swine, and serpents, and dogs; and it would not indeed be just to compel them, if they be unbegotten. For that which is unbegotten is similar to, equal to, and the same with that which is unbegotten; and neither in power nor in honour should the one be preferred to the other, and hence there are not many things which are unbegotten: for if there were some difference between them, you would not discover the cause of the difference, though you searched for it; but after letting the mind ever wander to infinity, you would at length, wearied out, take your stand on one Unbegotten, and say that this is the Cause of all. Did such escape the observation of Plato and Pythagoras, those wise men,' I said, who have been as a wall and fortress of philosophy to us?' __________________________________________________________________ [1962] "Beside." [1963] Otto says: If the old man begins to speak here, then echei must be read for echein. The received text makes it appear that Justin continues a quotation, or the substance of it, from Plato. __________________________________________________________________ Chapter VI.--These things were unknown to Plato and other philosophers. " It makes no matter to me,' said he, whether Plato or Pythagoras, or, in short, any other man held such opinions. For the truth is so; and you would perceive it from this. The soul assuredly is or has life. If, then, it is life, it would cause something else, and not itself, to live, even as motion would move something else than itself. Now, that the soul lives, no one would deny. But if it lives, it lives not as being life, but as the partaker of life; but that which partakes of anything, is different from that of which it does partake. Now the soul partakes of life, since God wills it to live. Thus, then, it will not even partake [of life] when God does not will it to live. For to live is not its attribute, as it is God's; but as a man does not live always, and the soul is not for ever conjoined with the body, since, whenever this harmony must be broken up, the soul leaves the body, and the man exists no longer; even so, whenever the soul must cease to exist, the spirit of life is removed from it, and there is no more soul, but it goes back to the place from whence it was taken.' __________________________________________________________________ Chapter VII.--The knowledge of truth to be sought from the prophets alone. " Should any one, then, employ a teacher?' I say, or whence may any one be helped, if not even in them there is truth?' " There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved by God, who spoke by the Divine Spirit, and foretold events which would take place, and which are now taking place. They are called prophets. These alone both saw and announced the truth to men, neither reverencing nor fearing any man, not influenced by a desire for glory, but speaking those things alone which they saw and which they heard, being filled with the Holy Spirit. Their writings are still extant, and he who has read them is very much helped in his knowledge of the beginning and end of things, and of those matters which the philosopher ought to know, provided he has believed them. For they did not use demonstration in their treatises, seeing that they were witnesses to the truth above all demonstration, and worthy of belief; and those events which have happened, and those which are happening, compel you to assent to the utterances made by them, although, indeed, they were entitled to credit on account of the miracles which they performed, since they both glorified the Creator, the God and Father of all things, and proclaimed His Son, the Christ [sent] by Him: which, indeed, the false prophets, who are filled with the lying unclean spirit, neither have done nor do, but venture to work certain wonderful deeds for the purpose of astonishing men, and glorify the spirits and demons of error. But pray that, above all things, the gates of light may be opened to you; for these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom.' __________________________________________________________________ Chapter VIII.--Justin by his colloquy is kindled with love to Christ. "When he had spoken these and many other things, which there is no time for mentioning at present, he went away, bidding me attend to them; and I have not seen him since. But straightway a flame was kindled in my soul; and a love of the prophets, and of those men who are friends of Christ, possessed me; and whilst revolving his words in my mind, I found this philosophy alone to be safe and profitable. Thus, and for this reason, I am a philosopher. Moreover, I would wish that all, making a resolution similar to my own, do not keep themselves away from the words of the Saviour. For they possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them. If, then, you have any concern for yourself, and if you are eagerly looking for salvation, and if you believe in God, you may--since you are not indifferent to the matter [1964] --become acquainted with the Christ of God, and, after being initiated, [1965] live a happy life." When I had said this, my beloved friends [1966] those who were with Trypho laughed; but he, smiling, says, "I approve of your other remarks, and admire the eagerness with which you study divine things; but it were better for you still to abide in the philosophy of Plato, or of some other man, cultivating endurance, self-control, and moderation, rather than be deceived by false words, and follow the opinions of men of no reputation. For if you remain in that mode of philosophy, and live blamelessly, a hope of a better destiny were left to you; but when you have forsaken God, and reposed confidence in man, what safety still awaits you? If, then, you are willing to listen to me (for I have already considered you a friend), first be circumcised, then observe what ordinances have been enacted with respect to the Sabbath, and the feasts, and the new moons of God; and, in a word, do all things which have been written in the law: and then perhaps you shall obtain mercy from God. But Christ --if He has indeed been born, and exists anywhere--is unknown, and does not even know Himself, and has no power until Elias come to anoint Him, and make Him manifest to all. And you, having accepted a groundless report, invent a Christ for yourselves, and for his sake are inconsiderately perishing." __________________________________________________________________ [1964] According to one interpretation, this clause is applied to God: "If you believe in God, seeing He is not indifferent to the matter," etc. Maranus says that it means: A Jew who reads so much of Christ in the Old Testament, cannot be indifferent to the things which pertain to Him. [1965] Literally: having become perfect. Some refer the words to perfection of character; some initiation by baptism. [1966] Latin version, "beloved Pompeius." __________________________________________________________________ Chapter IX.--The Christians have not believed groundless stories. "I excuse and forgive you, my friend," I said. "For you know not what you say, but have been persuaded by teachers who do not understand the Scriptures; and you speak, like a diviner, whatever comes into your mind. But if you are willing to listen to an account of Him, how we have not been deceived, and shall not cease to confess Him,--although men's reproaches be heaped upon us, although the most terrible tyrant compel us to deny Him,--I shall prove to you as you stand here that we have not believed empty fables, or words without any foundation but words filled with the Spirit of God, and big with power, and flourishing with grace." Then again those who were in his company laughed, and shouted in an unseemly manner. Then I rose up and was about to leave; but he, taking hold of my garment, said I should not accomplish that [1967] until I had performed what I promised. "Let not, then, your companions be so tumultuous, or behave so disgracefully," I said. "But if they wish, let them listen in silence; or, if some better occupation prevent them, let them go away; while we, having retired to some spot, and resting there, may finish the discourse." It seemed good to Trypho that we should do so; and accordingly, having agreed upon it, we retired to the middle space of the Xystus. Two of his friends, when they had ridiculed and made game of our zeal, went off. And when we were come to that place, where there are stone seats on both sides, those with Trypho, having seated themselves on the one side, conversed with each other, some one of them having thrown in a remark about the war waged in Judæa. __________________________________________________________________ [1967] According to another reading, "I did not leave." __________________________________________________________________ Chapter X.--Trypho blames the Christians for this alone--the non-observance of the law. And when they ceased, I again addressed them thus:-- "Is there any other matter, my friends, in which we are blamed, than this, that we live not after the law, and are not circumcised in the flesh as your forefathers were, and do not observe sabbaths as you do? Are our lives and customs also slandered among you? And I ask this: have you also believed concerning us, that we eat men; and that after the feast, having extinguished the lights, we engage in promiscuous concubinage? Or do you condemn us in this alone, that we adhere to such tenets, and believe in an opinion, untrue, as you think?" "This is what we are amazed at," said Trypho, "but those things about which the multitude speak are not worthy of belief; for they are most repugnant to human nature. Moreover, I am aware that your precepts in the so-called Gospel are so wonderful and so great, that I suspect no one can keep them; for I have carefully read them. But this is what we are most at a loss about: that you, professing to be pious, and supposing yourselves better than others, are not in any particular separated from them, and do not alter your mode of living from the nations, in that you observe no festivals or sabbaths, and do not have the rite of circumcision; and further, resting your hopes on a man that was crucified, you yet expect to obtain some good thing from God, while you do not obey His commandments. Have you not read, that that soul shall be cut off from his people who shall not have been circumcised on the eighth day? And this has been ordained for strangers and for slaves equally. But you, despising this covenant rashly, reject the consequent duties, and attempt to persuade yourselves that you know God, when, however, you perform none of those things which they do who fear God. If, therefore, you can defend yourself on these points, and make it manifest in what way you hope for anything whatsoever, even though you do not observe the law, this we would very gladly hear from you, and we shall make other similar investigations." __________________________________________________________________ Chapter XI.--The law abrogated; the New Testament promised and given by God. "There will be no other God, O Trypho, nor was there from eternity any other existing" (I thus addressed him), "but He who made and disposed all this universe. Nor do we think that there is one God for us, another for you, but that He alone is God who led your fathers out from Egypt with a strong hand and a high arm. Nor have we trusted in any other (for there is no other), but in Him in whom you also have trusted, the God of Abraham, and of Isaac, and of Jacob. But we do not trust through Moses or through the law; for then we would do the same as yourselves. But now [1968] --(for I have read that there shall be a final law, and a covenant, the chiefest of all, which it is now incumbent on all men to observe, as many as are seeking after the inheritance of God. For the law promulgated on Horeb is now old, and belongs to yourselves alone; but this is for all universally. Now, law placed against law has abrogated that which is before it, and a covenant which comes after in like manner has put an end to the previous one; and an eternal and final law--namely, Christ --has been given to us, and the covenant is trustworthy, after which there shall be no law, no commandment, no ordinance. Have you not read this which Isaiah says: Hearken unto Me, hearken unto Me, my people; and, ye kings, give ear unto Me: for a law shall go forth from Me, and My judgment shall be for a light to the nations. My righteousness approaches swiftly, and My salvation shall go forth, and nations shall trust in Mine arm?' [1969] And by Jeremiah, concerning this same new covenant, He thus speaks: Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant which I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt' [1970] ). If, therefore, God proclaimed a new covenant which was to be instituted, and this for a light of the nations, we see and are persuaded that men approach God, leaving their idols and other unrighteousness, through the name of Him who was crucified, Jesus Christ, and abide by their confession even unto death, and maintain piety. Moreover, by the works and by the attendant miracles, it is possible for all to understand that He is the new law, and the new covenant, and the expectation of those who out of every people wait for the good things of God. For the true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed. __________________________________________________________________ [1968] Editors suppose that Justin inserts a long parenthesis here, from "for" to "Egypt." It is more natural to take this as an anacoluthon. Justin was going to say, "But now we trust through Christ," but feels that such a statement requires preliminary explanation. [1969] According to the LXX, Isa. li. 4, 5. [1970] Jer. xxxi. 31, 32. __________________________________________________________________ Chapter XII.--The Jews violate the eternal law, and interpret ill that of Moses. I also adduced another passage in which Isaiah exclaims: " Hear My words, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given Him for a witness to the people: nations which know not Thee shall call on Thee; peoples who know not Thee shall escape to Thee, because of thy God, the Holy One of Israel; for He has glorified Thee.' [1971] This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. For your ears are closed, your eyes are blinded, and the heart is hardened,' Jeremiah [1972] has cried; yet not even then do you listen. The Lawgiver is present, yet you do not see Him; to the poor the Gospel is preached, the blind see, yet you do not understand. You have now need of a second circumcision, though you glory greatly in the flesh. The new law requires you to keep perpetual sabbath, and you, because you are idle for one day, suppose you are pious, not discerning why this has been commanded you: and if you eat unleavened bread, you say the will of God has been fulfilled. The Lord our God does not take pleasure in such observances: if there is any perjured person or a thief among you, let him cease to be so; if any adulterer, let him repent; then he has kept the sweet and true sabbaths of God. If any one has impure hands, let him wash and be pure. __________________________________________________________________ [1971] Isa. lv. 3 ff. according to LXX. [1972] Not in Jeremiah; some would insert, in place of Jeremiah, Isaiah or John. [St. John xii. 40; Isa. vi. 10; where see full references in the English margin. But comp. Jer. vii. 24, 26, Jer. xi. 8, and Jer. xvii. 23.] __________________________________________________________________ Chapter XIII.--Isaiah teaches that sins are forgiven through Christ's blood. "For Isaiah did not send you to a bath, there to wash away murder and other sins, which not even all the water of the sea were sufficient to purge; but, as might have been expected, this was that saving bath of the olden time which followed [1973] those who repented, and who no longer were purified by the blood of goats and of sheep, or by the ashes of an heifer, or by the offerings of fine flour, but by faith through the blood of Christ, and through His death, who died for this very reason, as Isaiah himself said, when he spake thus: The Lord shall make bare His holy arm in the eyes of all the nations, and all the nations and the ends of the earth shall see the salvation of God. Depart ye, depart ye, depart ye, [1974] go ye out from thence, and touch no unclean thing; go ye out of the midst of her, be ye clean that bear the vessels of the Lord, for [1975] ye go not with haste. For the Lord shall go before you; and the Lord, the God of Israel, shall gather you together. Behold, my servant shall deal prudently; and He shall be exalted, and be greatly glorified. As many were astonished at Thee, so Thy form and Thy glory shall be marred more than men. So shall many nations be astonished at Him, and the kings shall shut their mouths; for that which had not been told them concerning Him shall they see, and that which they had not heard shall they consider. Lord, who hath believed our report? and to whom is the arm of the Lord revealed? We have announced Him as a child before Him, as a root in a dry ground. He hath no form or comeliness, and when we saw Him He had no form or beauty; but His form is dishonoured, and fails more than the sons of men. He is a man in affliction, and acquainted with bearing sickness, because His face has been turned away; He was despised, and we esteemed Him not. He bears our sins, and is distressed for us; and we esteemed Him to be in toil and in affliction, and in evil treatment. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement of our peace was upon Him. With His stripes we are healed. All we, like sheep, have gone astray. Every man has turned to his own way; and the Lord laid on Him our iniquities, and by reason of His oppression He opens not His mouth. He was brought as a sheep to the slaughter; and as a lamb before her shearer is dumb, so He openeth not His mouth. In His humiliation His judgment was taken away. And who shall declare His generation? For His life is taken from the earth. Because of the transgressions of my people He came unto death. And I will give the wicked for His grave, and the rich for His death, because He committed no iniquity, and deceit was not found in His mouth. And the Lord wills to purify Him from affliction. If he has been given for sin, your soul shall see a long-lived seed. And the Lord wills to take His soul away from trouble, to show Him light, and to form Him in understanding, to justify the righteous One who serves many well. And He shall bear our sins; therefore He shall inherit many, and shall divide the spoil of the strong, because His soul was delivered to death; and He was numbered with the transgressors, and He bare the sins of many, and was delivered for their transgression. Sing, O barren, who bearest not; break forth and cry aloud, thou who dost not travail in pain: for more are the children of the desolate than the children of the married wife. For the Lord said, Enlarge the place of thy tent and of thy curtains; fix them, spare not, lengthen thy cords, and strengthen thy stakes; stretch forth to thy right and thy left; and thy seed shall inherit the Gentiles, and thou shalt make the desolate cities to be inherited. Fear not because thou art ashamed, neither be thou confounded because thou hast been reproached; for thou shalt forget everlasting shame, and shalt not remember the reproach of thy widowhood, because the Lord has made a name for Himself, and He who has redeemed thee shall be called through the whole earth the God of Israel. The Lord has called thee as [1976] a woman forsaken and grieved in spirit, as [1977] a woman hated from her youth.' [1978] __________________________________________________________________ [1973] 1 Cor. x. 4. Otto reads: which he mentioned and which was for those who repented. [1974] Three times in Justin, not in LXX. [1975] Deviating slightly from LXX., omitting a clause. [1976] LXX. "not as," etc. [1977] LXX. "not as," etc. [1978] Isa. lii. 10 ff. following LXX. on to liv. 6. __________________________________________________________________ Chapter XIV.--Righteousness is not placed in Jewish rites, but in the conversion of the heart given in baptism by Christ. "By reason, therefore, of this laver of repentance and knowledge of God, which has been ordained on account of the transgression of God's people, as Isaiah cries, we have believed, and testify that that very baptism which he announced is alone able to purify those who have repented; and this is the water of life. But the cisterns which you have dug for yourselves are broken and profitless to you. For what is the use of that baptism which cleanses the flesh and body alone? Baptize the soul from wrath and from covetousness, from envy, and from hatred; and, lo! the body is pure. For this is the symbolic significance of unleavened bread, that you do not commit the old deeds of wicked leaven. But you have understood all things in a carnal sense, and you suppose it to be piety if you do such things, while your souls are filled with deceit, and, in short, with every wickedness. Accordingly, also, after the seven days of eating unleavened bread, God commanded them to mingle new leaven, that is, the performance of other works, and not the imitation of the old and evil works. And because this is what this new Lawgiver demands of you, I shall again refer to the words which have been quoted by me, and to others also which have been passed over. They are related by Isaiah to the following effect: Hearken to me, and your soul shall live; and I will make with you an everlasting covenant, even the sure mercies of David. Behold, I have given Him for a witness to the people, a leader and commander to the nations. Nations which know not Thee shall call on Thee; and peoples who know not Thee shall escape unto Thee, because of Thy God, the Holy One of Israel, for He has glorified Thee. Seek ye God; and when you find Him, call on Him, so long as He may be nigh you. Let the wicked forsake his ways, and the unrighteous man his thoughts; and let him return unto the Lord, and he will obtain mercy, because He will abundantly pardon your sins. For my thoughts are not as your thoughts, neither are my ways as your ways; but as far removed as the heavens are from the earth, so far is my way removed from your way, and your thoughts from my thoughts. For as the snow or the rain descends from heaven, and shall not return till it waters the earth, and makes it bring forth and bud, and gives seed to the sower and bread for food, so shall My word be that goeth forth out of My mouth: it shall not return until it shall have accomplished all that I desired, and I shall make My commandments prosperous. For ye shall go out with joy, and be taught with gladness. For the mountains and the hills shall leap while they expect you, and all the trees of the fields shall applaud with their branches: and instead of the thorn shall come up the cypress, and instead of the brier shall come up the myrtle. And the Lord shall be for a name, and for an everlasting sign, and He shall not fail!' [1979] Of these and such like words written by the prophets, O Trypho," said I, "some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold. __________________________________________________________________ [1979] Isa. lv. 3 to end. __________________________________________________________________ Chapter XV.--In what the true fasting consists. "Learn, therefore, to keep the true fast of God, as Isaiah says, that you may please God. Isaiah has cried thus: Shout vehemently, and do not spare: lift up thy voice as with a trumpet, and show My people their transgressions, and the house of Jacob their sins. They seek Me from day to day, and desire to know My ways, as a nation that did righteousness, and forsook not the judgment of God. They ask of Me now righteous judgment, and desire to draw near to God, saying, Wherefore have we fasted, and Thou seest not? and afflicted our souls, and Thou hast not known? Because in the days of your fasting you find your own pleasure, and oppress all those who are subject to you. Behold, ye fast for strifes and debates, and smite the humble with your fists. Why do ye fast for Me, as to-day, so that your voice is heard aloud? This is not the fast which I have chosen, the day in which a man shall afflict his soul. And not even if you bend your neck like a ring, or clothe yourself in sackcloth and ashes, shall you call this a fast, and a day acceptable to the Lord. This is not the fast which I have chosen, saith the Lord; but loose every unrighteous bond, dissolve the terms of wrongous covenants, let the oppressed go free, and avoid every iniquitous contract. Deal thy bread to the hungry, and lead the homeless poor under thy dwelling; if thou seest the naked, clothe him; and do not hide thyself from thine own flesh. Then shall thy light break forth as the morning, and thy garments [1980] shall rise up quickly: and thy righteousness shall go before thee, and the glory of God shall envelope thee. Then shalt thou cry, and the Lord shall hear thee: while thou art speaking, He will say, Behold, I am here. And if thou take away from thee the yoke, and the stretching out of the hand, and the word of murmuring; and shalt give heartily thy bread to the hungry, and shalt satisfy the afflicted soul; then shall thy light arise in the darkness, and thy darkness shall be as the noon-day: and thy God shall be with thee continually, and thou shalt be satisfied according as thy soul desireth, and thy bones shall become fat, and shall be as a watered garden, and as a fountain of water, or as a land where water fails not.' [1981] Circumcise, therefore, the foreskin of your heart,' as the words of God in all these passages demand." __________________________________________________________________ [1980] himatia; some read iamata, as in LXX., "thy health," the better reading probably. [1981] Isa. lviii. 1-12. __________________________________________________________________ Chapter XVI.--Circumcision given as a sign, that the Jews might be driven away for their evil deeds done to Christ and the Christians. "And God himself proclaimed by Moses, speaking thus: And circumcise the hardness of your hearts, and no longer stiffen the neck. For the Lord your God is both Lord of lords, and a great, mighty, and terrible God, who regardeth not persons, and taketh not rewards.' [1982] And in Leviticus: Because they have transgressed against Me, and despised Me, and because they have walked contrary to Me, I also walked contrary to them, and I shall cut them off in the land of their enemies. Then shall their uncircumcised heart be turned. [1983] For the circumcision according to the flesh, which is from Abraham, was given for a sign; that you may be separated from other nations, and from us; and that you alone may suffer that which you now justly suffer; and that your land may be desolate, and your cities burned with fire; and that strangers may eat your fruit in your presence, and not one of you may go up to Jerusalem.' [1984] For you are not recognised among the rest of men by any other mark than your fleshly circumcision. For none of you, I suppose, will venture to say that God neither did nor does foresee the events, which are future, nor foreordained his deserts for each one. Accordingly, these things have happened to you in fairness and justice, for you have slain the Just One, and His prophets before Him; and now you reject those who hope in Him, and in Him who sent Him--God the Almighty and Maker of all things --cursing in your synagogues those that believe on Christ. For you have not the power to lay hands upon us, on account of those who now have the mastery. But as often as you could, you did so. Wherefore God, by Isaiah, calls to you, saying, Behold how the righteous man perished, and no one regards it. For the righteous man is taken away from before iniquity. His grave shall be in peace, he is taken away from the midst. Draw near hither, ye lawless children, seed of the adulterers, and children of the whore. Against whom have you sported yourselves, and against whom have you opened the mouth, and against whom have you loosened the tongue?' [1985] __________________________________________________________________ [1982] Deut. x. 16 f. [1983] Lev. xxvi. 40, 41. [1984] See Apol., i. 47. The Jews [By Hadrian's recent edict] were prohibited by law from entering Jerusalem on pain of death. And so Justin sees in circumcision their own punishment. [1985] Isa. lvii. 1-4. __________________________________________________________________ Chapter XVII.--The Jews sent persons through the whole earth to spread calumnies on Christians. "For other nations have not inflicted on us and on Christ this wrong to such an extent as you have, who in very deed are the authors of the wicked prejudice against the Just One, and us who hold by Him. For after that you had crucified Him, the only blameless and righteous Man,-- through whose stripes those who approach the Father by Him are healed, --when you knew that He had risen from the dead and ascended to heaven, as the prophets foretold He would, you not only did not repent of the wickedness which you had committed, but at that time you selected and sent out from Jerusalem chosen men through all the land to tell that the godless heresy of the Christians had sprung up, and to publish those things which all they who knew us not speak against us. So that you are the cause not only of your own unrighteousness, but in fact of that of all other men. And Isaiah cries justly: By reason of you, My name is blasphemed among the Gentiles.' [1986] And: Woe unto their soul! because they have devised an evil device against themselves, saying, Let us bind the righteous, for he is distasteful to us. Therefore they shall eat the fruit of their doings. Woe unto the wicked! evil shall be rendered to him according to the works of his hands.' And again, in other words: [1987] Woe unto them that draw their iniquity as with a long cord, and their transgressions as with the harness of a heifer's yoke: who say, Let his speed come near; and let the counsel of the Holy One of Israel come, that we may know it. Woe unto them that call evil good, and good evil; that put light for darkness, and darkness for light; that put bitter for sweet, and sweet for bitter!' [1988] Accordingly, you displayed great zeal in publishing throughout all the land bitter and dark and unjust things against the only blameless and righteous Light sent by God. For He appeared distasteful to you when He cried among you, It is written, My house is the house of prayer; but ye have made it a den of thieves!' [1989] He overthrew also the tables of the money-changers in the temple, and exclaimed, Woe unto you, Scribes and Pharisees, hypocrites! because ye pay tithe of mint and rue, but do not observe the love of God and justice. Ye whited sepulchres! appearing beautiful outward, but are within full of dead men's bones.' [1990] And to the Scribes, Woe unto you, Scribes! for ye have the keys, and ye do not enter in yourselves, and them that are entering in ye hinder; ye blind guides!' __________________________________________________________________ [1986] Isa. lii. 5. [1987] Isa. iii. 9 ff. [1988] Isa. v. 18, 20. [1989] Matt. xxi. 13. [1990] This and following quotation taken promiscuously from Matt. xxiii. and Luke xi. __________________________________________________________________ Chapter XVIII.--Christians would observe the law, if they did not know why it was instituted. "For since you have read, O Trypho, as you yourself admitted, the doctrines taught by our Saviour, I do not think that I have done foolishly in adding some short utterances of His to the prophetic statements. Wash therefore, and be now clean, and put away iniquity from your souls, as God bids you be washed in this laver, and be circumcised with the true circumcision. For we too would observe the fleshly circumcision, and the Sabbaths, and in short all the feasts, if we did not know for what reason they were enjoined you,--namely, on account of your transgressions and the hardness of your hearts. For if we patiently endure all things contrived against us by wicked men and demons, so that even amid cruelties unutterable, death and torments, we pray for mercy to those who inflict such things upon us, and do not wish to give the least retort to any one, even as the new Lawgiver commanded us: how is it, Trypho, that we would not observe those rites which do not harm us, --I speak of fleshly circumcision, and Sabbaths, and feasts? __________________________________________________________________ Chapter XIX.--Circumcision unknown before Abraham. The law was given by Moses on account of the hardness of their hearts. "It is this about which we are at a loss, and with reason, because, while you endure such things, you do not observe all the other customs which we are now discussing." "This circumcision is not, however, necessary for all men, but for you alone, in order that, as I have already said, you may suffer these things which you now justly suffer. Nor do we receive that useless baptism of cisterns, for it has nothing to do with this baptism of life. Wherefore also God has announced that you have forsaken Him, the living fountain, and digged for yourselves broken cisterns which can hold no water. Even you, who are the circumcised according to the flesh, have need of our circumcision; but we, having the latter, do not require the former. For if it were necessary, as you suppose, God would not have made Adam uncircumcised; would not have had respect to the gifts of Abel when, being uncircumcised, he offered sacrifice, and would not have been pleased with the uncircumcision of Enoch, who was not found, because God had translated him. Lot, being uncircumcised, was saved from Sodom, the angels themselves and the Lord sending him out. Noah was the beginning of our race; yet, uncircumcised, along with his children he went into the ark. Melchizedek, the priest of the Most High, was uncircumcised; to whom also Abraham the first who received circumcision after the flesh, gave tithes, and he blessed him: after whose order God declared, by the mouth of David, that He would establish the everlasting priest. Therefore to you alone this circumcision was necessary, in order that the people may be no people, and the nation no nation; as also Hosea, [1991] one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths, [1992] were pleasing to God; and after them Abraham with all his descendants until Moses, under whom your nation appeared unrighteous and ungrateful to God, making a calf in the wilderness: wherefore God, accommodating Himself to that nation, enjoined them also to offer sacrifices, as if to His name, in order that you might not serve idols. Which precept, however, you have not observed; nay, you sacrificed your children to demons. And you were commanded to keep Sabbaths, that you might retain the memorial of God. For His word makes this announcement, saying, That ye may know that I am God who redeemed you.' [1993] __________________________________________________________________ [1991] Hos. i. and Hos. ii. [1992] [They did not Sabbatize; but Justin does not deny what is implied in many Scriptures, that they marked the week, and noted the seventh day. Gen. ii. 3, Gen. viii. 10, 12.] [1993] Ezek. xx. 12. __________________________________________________________________ Chapter XX.--Why choice of meats was prescribed. "Moreover, you were commanded to abstain from certain kinds of food, in order that you might keep God before your eyes while you ate and drank, seeing that you were prone and very ready to depart from His knowledge, as Moses also affirms: The people ate and drank, and rose up to play.' [1994] And again: Jacob ate, and was satisfied, and waxed fat; and he who was beloved kicked: he waxed fat, he grew thick, he was enlarged, and he forsook God who had made him.' [1995] For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead." [1996] And as he was ready to say, "as the green herbs," I anticipated him: "Why do you not receive this statement, as the green herbs,' in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustenance to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper [1997] and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf. [1998] Hence he cries continually, and justly, They are foolish children, in whom is no faith.' [1999] __________________________________________________________________ [1994] Ex. xxxii. 6. [1995] Deut. xxxii. 15. [1996] nekrimaion, or "dieth of itself;" com. reading was ekrimaion, which was supposed to be derived from ekripto, and to mean "which ought to be cast out:" the above was suggested by H. Stephanus. [1997] aoikos kai paranomos. [1998] "The reasoning of St. Justin is not quite clear to interpreters. As we abstain from some herbs, not because they are forbidden by law, but because they are deadly; so the law of abstinence from improper and violent animals was imposed not on Noah, but on you as a yoke on account of your sins."--Maranus. [1999] Deut. xxxii. 6, 20. __________________________________________________________________ Chapter XXI.--Sabbaths were instituted on account of the people's sins, and not for a work of righteousness. "Moreover, that God enjoined you to keep the Sabbath, and impose on you other precepts for a sign, as I have already said, on account of your unrighteousness, and that of your fathers,--as He declares that for the sake of the nations, lest His name be profaned among them, therefore He permitted some of you to remain alive,--these words of His can prove to you: they are narrated by Ezekiel thus: I am the Lord your God; walk in My statutes, and keep My judgments, and take no part in the customs of Egypt; and hallow My Sabbaths; and they shall be a sign between Me and you, that ye may know that I am the Lord your God. Notwithstanding ye rebelled against Me, and your children walked not in My statutes, neither kept My judgments to do them: which if a man do, he shall live in them. But they polluted My Sabbaths. And I said that I would pour out My fury upon them in the wilderness, to accomplish My anger upon them; yet I did it not; that My name might not be altogether profaned in the sight of the heathen. I led them out before their eyes, and I lifted up Mine hand unto them in the wilderness, that I would scatter them among the heathen, and disperse them through the countries; because they had not executed My judgments, but had despised My statutes, and polluted My Sabbaths, and their eyes were after the devices of their fathers. Wherefore I gave them also statutes which were not good, and judgments whereby they shall not live. And I shall pollute them in their own gifts, that I may destroy all that openeth the womb, when I pass through them.' [2000] __________________________________________________________________ [2000] Ezek. xx. 19-26. __________________________________________________________________ Chapter XXII.--So also were sacrifices and oblations. "And that you may learn that it was for the sins of your own nation, and for their idolatries and not because there was any necessity for such sacrifices, that they were likewise enjoined, listen to the manner in which He speaks of these by Amos, one of the twelve, saying: Woe unto you that desire the day of the Lord! to what end is this day of the Lord for you? It is darkness and not light, as when a man flees from the face of a lion, and a bear meets him; and he goes into his house, and leans his hands against the wall, and the serpent bites him. Shall not the day of the Lord be darkness and not light, even very dark, and no brightness in it? I have hated, I have despised your feast-days, and I will not smell in your solemn assemblies: wherefore, though ye offer Me your burnt-offerings and sacrifices, I will not accept them; neither will I regard the peace-offerings of your presence. Take thou away from Me the multitude of thy songs and psalms; I will not hear thine instruments. But let judgment be rolled down as water, and righteousness as an impassable torrent. Have ye offered unto Me victims and sacrifices in the wilderness, O house of Israel? saith the Lord. And have ye taken up the tabernacle of Moloch, and the star of your god Raphan, the figures which ye made for yourselves? And I will carry you away beyond Damascus, saith the Lord, whose name is the Almighty God. Woe to them that are at ease in Zion, and trust in the mountain of Samaria: those who are named among the chiefs have plucked away the first-fruits of the nations: the house of Israel have entered for themselves. Pass all of you unto Calneh, and see; and from thence go ye unto Hamath the great, and go down thence to Gath of the strangers, the noblest of all these kingdoms, if their boundaries are greater than your boundaries. Ye who come to the evil day, who are approaching, and who hold to false Sabbaths; who lie on beds of ivory, and are at ease upon their couches; who eat the lambs out of the flock, and the sucking calves out of the midst of the herd; who applaud at the sound of the musical instruments; they reckon them as stable, and not as fleeting, who drink wine in bowls, and anoint themselves with the chief ointments, but they are not grieved for the affliction of Joseph. Wherefore now they shall be captives, among the first of the nobles who are carried away; and the house of evil-doers shall be removed, and the neighing of horses shall be taken away from Ephraim.' [2001] And again by Jeremiah: Collect your flesh, and sacrifices, and eat: for concerning neither sacrifices nor libations did I command your fathers in the day in which I took them by the hand to lead them out of Egypt.' [2002] And again by David, in the forty-ninth Psalm, He thus said: The God of gods, the Lord hath spoken, and called the earth, from the rising of the sun unto the going down thereof. Out of Zion is the perfection of His beauty. God, even our God, shall come openly, and shall not keep silence. Fire shall burn before Him, and it shall be very tempestuous round about Him. He shall call to the heavens above, and to the earth, that He may judge His people. Assemble to Him His saints; those that have made a covenant with Him by sacrifices. And the heavens shall declare His righteousness, for God is judge. Hear, O My people, and I will speak to thee; O Israel, and I will testify to thee, I am God, even thy God. I will not reprove thee for thy sacrifices; thy burnt-offerings are continually before me. I will take no bullocks out of thy house, nor he-goats out of thy folds: for all the beasts of the field are Mine, the herds and the oxen on the mountains. I know all the fowls of the heavens, and the beauty of the field is Mine. If I were hungry, I would not tell thee; for the world is Mine, and the fulness thereof. Will I eat the flesh of bulls, or drink the blood of goats? Offer unto God the sacrifice of praise, and pay thy vows unto the Most High, and call upon Me in the day of trouble, and I will deliver thee, and thou shalt glorify Me. But unto the wicked God saith, What hast thou to do to declare My statutes, and to take My covenant into thy mouth? But thou hast hated instruction, and cast My words behind thee. When thou sawest a thief, thou consentedst with him; and hast been partaker with the adulterer. Thy mouth has framed evil, and thy tongue has enfolded deceit. Thou sittest and speakest against thy brother; thou slanderest thine own mother's son. These things hast thou done, and I kept silence; thou thoughtest that I would be like thyself in wickedness. I will reprove thee, and set thy sins in order before thine eyes. Now consider this, ye that forget God, lest He tear you in pieces, and there be none to deliver. The sacrifice of praise shall glorify Me; and there is the way in which I shall show him My salvation.' [2003] Accordingly He neither takes sacrifices from you nor commanded them at first to be offered because they are needful to Him, but because of your sins. For indeed the temple, which is called the temple in Jerusalem, He admitted to be His house or court, not as though He needed it, but in order that you, in this view of it, giving yourselves to Him, might not worship idols. And that this is so, Isaiah says: What house have ye built Me? saith the Lord. Heaven is My throne, and earth is My footstool.' [2004] __________________________________________________________________ [2001] Amos v. 18 to end, Amos vi. 1-7. [2002] Jer. vii. 21 f. [2003] Ps. l. (in E. V.). [2004] Isa. lxvi. 1. __________________________________________________________________ Chapter XXIII.--The opinion of the Jews regarding the law does an injury to God. "But if we do not admit this, we shall be liable to fall into foolish opinions, as if it were not the same God who existed in the times of Enoch and all the rest, who neither were circumcised after the flesh, nor observed Sabbaths, nor any other rites, seeing that Moses enjoined such observances; or that God has not wished each race of mankind continually to perform the same righteous actions: to admit which, seems to be ridiculous and absurd. Therefore we must confess that He, who is ever the same, has commanded these and such like institutions on account of sinful men, and we must declare Him to be benevolent, foreknowing, needing nothing, righteous and good. But if this be not so, tell me, sir, what you think of those matters which we are investigating." And when no one responded: "Wherefore, Trypho, I will proclaim to you, and to those who wish to become proselytes, the divine message which I heard from that man. [2005] Do you see that the elements are not idle, and keep no Sabbaths? Remain as you were born. For if there was no need of circumcision before Abraham, or of the observance of Sabbaths, of feasts and sacrifices, before Moses; no more need is there of them now, after that, according to the will of God, Jesus Christ the Son of God has been born without sin, of a virgin sprung from the stock of Abraham. For when Abraham himself was in uncircumcision, he was justified and blessed by reason of the faith which he reposed in God, as the Scripture tells. Moreover, the Scriptures and the facts themselves compel us to admit that He received circumcision for a sign, and not for righteousness. So that it was justly recorded concerning the people, that the soul which shall not be circumcised on the eighth day shall be cut off from his family. And, furthermore, the inability of the female sex to receive fleshly circumcision, proves that this circumcision has been given for a sign, and not for a work of righteousness. For God has given likewise to women the ability to observe all things which are righteous and virtuous; but we see that the bodily form of the male has been made different from the bodily form of the female; yet we know that neither of them is righteous or unrighteous merely for this cause, but [is considered righteous] by reason of piety and righteousness. __________________________________________________________________ [2005] The man he met by the sea-shore. __________________________________________________________________ Chapter XXIV.--The Christians' circumcision far more excellent. "Now, sirs," I said, "it is possible for us to show how the eighth day possessed a certain mysterious import, which the seventh day did not possess, and which was promulgated by God through these rites. But lest I appear now to diverge to other subjects, understand what I say: the blood of that circumcision is obsolete, and we trust in the blood of salvation; there is now another covenant, and another law has gone forth from Zion. Jesus Christ circumcises all who will--as was declared above --with knives of stone; [2006] that they may be a righteous nation, a people keeping faith, holding to the truth, and maintaining peace. Come then with me, all who fear God, who wish to see the good of Jerusalem. Come, let us go to the light of the Lord; for He has liberated His people, the house of Jacob. Come, all nations; let us gather ourselves together at Jerusalem, no longer plagued by war for the sins of her people. For I was manifest to them that sought Me not; I was found of them that asked not for Me;' [2007] He exclaims by Isaiah: I said, Behold Me, unto nations which were not called by My name. I have spread out My hands all the day unto a disobedient and gainsaying people, which walked in a way that was not good, but after their own sins. It is a people that provoketh Me to my face.' [2008] __________________________________________________________________ [2006] Josh. v. 2; Isa. xxvi. 2, 3. [2007] Isa. lxv. 1-3. [2008] Isa. lxv. 1-3. __________________________________________________________________ Chapter XXV.--The Jews boast in vain that they are sons of Abraham. "Those who justify themselves, and say they are sons of Abraham, shall be desirous even in a small degree to receive the inheritance along with you; [2009] as the Holy Spirit, by the mouth of Isaiah, cries, speaking thus while he personates them: Return from heaven, and behold from the habitation of Thy holiness and glory. Where is Thy zeal and strength? Where is the multitude of Thy mercy? for Thou hast sustained us, O Lord. For Thou art our Father, because Abraham is ignorant of us, and Israel has not recognised us. But Thou, O Lord, our Father, deliver us: from the beginning Thy name is upon us. O Lord, why hast Thou made us to err from Thy way? and hardened our hearts, so that we do not fear Thee? Return for Thy servants' sake, the tribes of Thine inheritance, that we may inherit for a little Thy holy mountain. We were as from the beginning, when Thou didst not bear rule over us, and when Thy name was not called upon us. If Thou wilt open the heavens, trembling shall seize the mountains before Thee: and they shall be melted, as wax melts before the fire; and fire shall consume the adversaries, and Thy name shall be manifest among the adversaries; the nations shall be put into disorder before Thy face. When Thou shalt do glorious things, trembling shall seize the mountains before Thee. From the beginning we have not heard, nor have our eyes seen a God besides Thee: and Thy works, [2010] the mercy which Thou shall show to those who repent. He shall meet those who do righteousness, and they shall remember Thy ways. Behold, Thou art wroth, and we were sinning. Therefore we have erred and become all unclean, and all our righteousness is as the rags of a woman set apart: and we have faded away like leaves by reason of our iniquities; thus the wind will take us away. And there is none that calleth upon Thy name, or remembers to take hold of Thee; for Thou hast turned away Thy face from us, and hast given us up on account of our sins. And now return, O Lord, for we are all Thy people. The city of Thy holiness has become desolate. Zion has become as a wilderness, Jerusalem a curse; the house, our holiness, and the glory which our fathers blessed, has been burned with fire; and all the glorious nations [2011] have fallen along with it. And in addition to these [misfortunes], O Lord, Thou hast refrained Thyself, and art silent, and hast humbled us very much.' " [2012] And Trypho remarked, "What is this you say? that none of us shall inherit anything on the holy mountain of God?" __________________________________________________________________ [2009] Other edd. have, "with us." [2010] Otto reads: "Thy works which Thou shalt do to those who wait for mercy." [2011] Some suppose the correct reading to be, "our glorious institutions [manners, customs, or ordinances] have," etc., ethe for ethne. [2012] Isa. lxiii. 15 to end, and Isa. lxiv. __________________________________________________________________ Chapter XXVI.--No salvation to the Jews except through Christ. And I replied, "I do not say so; but those who have persecuted and do persecute Christ, if they do not repent, shall not inherit anything on the holy mountain. But the Gentiles, who have believed on Him, and have repented of the sins which they have committed, they shall receive the inheritance along with the patriarchs and the prophets, and the just men who are descended from Jacob, even although they neither keep the Sabbath, nor are circumcised, nor observe the feasts. Assuredly they shall receive the holy inheritance of God. For God speaks by Isaiah thus: I, the Lord God, have called Thee in righteousness, and will hold Thine hand, and will strengthen Thee; and I have given Thee for a covenant of the people, for a light of the Gentiles, to open the eyes of the blind, to bring out them that are bound from the chains, and those who sit in darkness from the prison-house.' [2013] And again: Lift up a standard [2014] for the people; for, lo, the Lord has made it heard unto the end of the earth. Say ye to the daughters of Zion, Behold, thy Saviour has come; having His reward, and His work before His face: and He shall call it a holy nation, redeemed by the Lord. And thou shalt be called a city sought out, and not forsaken. Who is this that cometh from Edom? in red garments from Bosor? This that is beautiful in apparel, going up with great strength? I speak righteousness, and the judgment of salvation. Why are Thy garments red, and Thine apparel as from the trodden wine-press? Thou art full of the trodden grape. I have trodden the wine-press all alone, and of the people there is no man with Me; and I have trampled them in fury, and crushed them to the ground, and spilled their blood on the earth. For the day of retribution has come upon them, and the year of redemption is present. And I looked, and there was none to help; and I considered, and none assisted: and My arm delivered; and My fury came on them, and I trampled them in My fury, and spilled their blood on the earth.' " [2015] __________________________________________________________________ [2013] Isa. xlii. 6, 7. [2014] susseismon, "a shaking," is the original reading; but LXX has sussemon, a standard or signal, and this most edd. adopt. [2015] Isa. lxii. 10 to end, Isa. lxiii. 1-6. __________________________________________________________________ Chapter XXVII.--Why God taught the same things by the prophets as by Moses. And Trypho said, "Why do you select and quote whatever you wish from the prophetic writings, but do not refer to those which expressly command the Sabbath to be observed? For Isaiah thus speaks: If thou shalt turn away thy foot from the Sabbaths, so as not to do thy pleasure on the holy day, and shalt call the Sabbaths the holy delights of thy God; if thou shalt not lift thy foot to work, and shalt not speak a word from thine own mouth; then thou shalt trust in the Lord, and He shall cause thee to go up to the good things of the land; and He shall feed thee with the inheritance of Jacob thy father: for the mouth of the Lord hath spoken it.' " [2016] And I replied, "I have passed them by, my friends, not because such prophecies were contrary to me, but because you have understood, and do understand, that although God commands you by all the prophets to do the same things which He also commanded by Moses, it was on account of the hardness of your hearts, and your ingratitude towards Him, that He continually proclaims them, in order that, even in this way, if you repented, you might please Him, and neither sacrifice your children to demons, nor be partakers with thieves, nor lovers of gifts, nor hunters after revenge, nor fail in doing judgment for orphans, nor be inattentive to the justice due to the widow, nor have your hands full of blood. For the daughters of Zion have walked with a high neck, both sporting by winking with their eyes, and sweeping along their dresses. [2017] For they are all gone aside,' He exclaims, they are all become useless. There is none that understands, there is not so much as one. With their tongues they have practised deceit, their throat is an open sepulchre, the poison of asps is under their lips, destruction and misery are in their paths, and the way of peace they have not known.' [2018] So that, as in the beginning, these things were enjoined you because of your wickedness, in like manner because of your stedfastness in it, or rather your increased proneness to it, by means of the same precepts He calls you to a remembrance or knowledge of it. But you are a people hard-hearted and without understanding, both blind and lame, children in whom is no faith, as He Himself says, honouring Him only with your lips, far from Him in your hearts, teaching doctrines that are your own and not His. For, tell me, did God wish the priests to sin when they offer the sacrifices on the Sabbaths? or those to sin, who are circumcised and do circumcise on the Sabbaths; since He commands that on the eighth day--even though it happen to be a Sabbath-- those who are born shall be always circumcised? or could not the infants be operated upon one day previous or one day subsequent to the Sabbath, if He knew that it is a sinful act upon the Sabbaths? Or why did He not teach those--who are called righteous and pleasing to Him, who lived before Moses and Abraham, who were not circumcised in their foreskin, and observed no Sabbaths--to keep these institutions?" __________________________________________________________________ [2016] Isa. lviii. 13, 14. [2017] Isa. iii. 16. [2018] Various passages strung together; comp. Rom. iii. 10, and foll. verses. __________________________________________________________________ Chapter XXVIII.--True righteousness is obtained by Christ. And Trypho replied, "We heard you adducing this consideration a little ago, and we have given it attention: for, to tell the truth, it is worthy of attention; and that answer which pleases most --namely, that so it seemed good to Him--does not satisfy me. For this is ever the shift to which those have recourse who are unable to answer the question." Then I said, "Since I bring from the Scriptures and the facts themselves both the proofs and the inculcation of them, do not delay or hesitate to put faith in me, although I am an uncircumcised man; so short a time is left you in which to become proselytes. If Christ's coming shall have anticipated you, in vain you will repent, in vain you will weep; for He will not hear you. Break up your fallow ground,' Jeremiah has cried to the people, and sow not among thorns. Circumcise yourselves to the Lord, and circumcise the foreskin of your heart.' [2019] Do not sow, therefore, among thorns, and in untilled ground, whence you can have no fruit. Know Christ; and behold the fallow ground, good, good and fat, is in your hearts. For, behold, the days come, saith the Lord, that I will visit all them that are circumcised in their foreskins; Egypt, and Judah, [2020] and Edom, and the sons of Moab. For all the nations are uncircumcised, and all the house of Israel are uncircumcised in their hearts.' [2021] Do you see how that God does not mean this circumcision which is given for a sign? For it is of no use to the Egyptians, or the sons of Moab, or the sons of Edom. But though a man be a Scythian or a Persian, if he has the knowledge of God and of His Christ, and keeps the everlasting righteous decrees, he is circumcised with the good and useful circumcision, and is a friend of God, and God rejoices in his gifts and offerings. But I will lay before you, my friends, the very words of God, when He said to the people by Malachi, one of the twelve prophets, I have no pleasure in you, saith the Lord; and I shall not accept your sacrifices at your hands: for from the rising of the sun unto its setting My name shall be glorified among the Gentiles; and in every place a sacrifice is offered unto My name, even a pure sacrifice: for My name is honoured among the Gentiles, saith the Lord; but ye profane it.' [2022] And by David He said, A people whom I have not known, served Me; at the hearing of the ear they obeyed Me.' [2023] __________________________________________________________________ [2019] Jer. iv. 3. [2020] So in A.V., but supposed to be Idumæa. [2021] Jer. ix. 25 f. [2022] Mal. i. 10, etc. [2023] Ps. xviii. 43. __________________________________________________________________ Chapter XXIX.--Christ is useless to those who observe the law. "Let us glorify God, all nations gathered together; for He has also visited us. Let us glorify Him by the King of glory, by the Lord of hosts. For He has been gracious towards the Gentiles also; and our sacrifices He esteems more grateful than yours. What need, then, have I of circumcision, who have been witnessed to by God? What need have I of that other baptism, who have been baptized with the Holy Ghost? I think that while I mention this, I would persuade even those who are possessed of scanty intelligence. For these words have neither been prepared by me, nor embellished by the art of man; but David sung them, Isaiah preached them, Zechariah proclaimed them, and Moses wrote them. Are you acquainted with them, Trypho? They are contained in your Scriptures, or rather not yours, but ours. [2024] For we believe them; but you, though you read them, do not catch the spirit that is in them. Be not offended at, or reproach us with, the bodily uncircumcision with which God has created us; and think it not strange that we drink hot water on the Sabbaths, since God directs the government of the universe on this day equally as on all others; and the priests, as on other days, so on this, are ordered to offer sacrifices; and there are so many righteous men who have performed none of these legal ceremonies, and yet are witnessed to by God Himself. __________________________________________________________________ [2024] [This striking claim of the Old Testament Scriptures is noteworthy.] __________________________________________________________________ Chapter XXX.--Christians possess the true righteousness. "But impute it to your own wickedness, that God even can be accused by those who have no understanding, of not having always instructed all in the same righteous statutes. For such institutions seemed to be unreasonable and unworthy of God to many men, who had not received grace to know that your nation were called to conversion and repentance of spirit, [2025] while they were in a sinful condition and labouring under spiritual disease; and that the prophecy which was announced subsequent to the death of Moses is everlasting. And this is mentioned in the Psalm, my friends. [2026] And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to all, that we who believe in Him pray to be kept by Him from strange, i.e., from wicked and deceitful, spirits; as the word of prophecy, personating one of those who believe in Him, figuratively declares. For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served, in order that, after our conversion by Him to God, we may be blameless. For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome. And thus it is manifest to all, that His Father has given Him so great power, by virtue of which demons are subdued to His name, and to the dispensation of His suffering. __________________________________________________________________ [2025] Or, "repentance of the Father;" patros for pneumatos. Maranus explains the confusion on the ground of the similarity between the contractions for the words, prs and pns. [2026] Ps. xix. __________________________________________________________________ Chapter XXXI.--If Christ's power be now so great, how much greater at the second advent! "But if so great a power is shown to have followed and to be still following the dispensation of His suffering, how great shall that be which shall follow His glorious advent! For He shall come on the clouds as the Son of man, so Daniel foretold, and His angels shall come with Him. These are the words: I beheld till the thrones were set; and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool. His throne was like a fiery flame, His wheels as burning fire. A fiery stream issued and came forth from before Him. Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. The books were opened, and the judgment was set. I beheld then the voice of the great words which the horn speaks: and the beast was beat down, and his body destroyed, and given to the burning flame. And the rest of the beasts were taken away from their dominion, and a period of life was given to the beasts until a season and time. I saw in the vision of the night, and, behold, one like the Son of man coming with the clouds of heaven; and He came to the Ancient of days, and stood before Him. And they who stood by brought Him near; and there were given Him power and kingly honour, and all nations of the earth by their families, and all glory, serve Him. And His dominion is an everlasting dominion, which shall not be taken away; and His kingdom shall not be destroyed. And my spirit was chilled within my frame, and the visions of my head troubled me. I came near unto one of them that stood by, and inquired the precise meaning of all these things. In answer he speaks to me, and showed me the judgment of the matters: These great beasts are four kingdoms, which shall perish from the earth, and shall not receive dominion for ever, even for ever and ever. Then I wished to know exactly about the fourth beast, which destroyed all [the others] and was very terrible, its teeth of iron, and its nails of brass; which devoured, made waste, and stamped the residue with its feet: also about the ten horns upon its head, and of the one which came up, by means of which three of the former fell. And that horn had eyes, and a mouth speaking great things; and its countenance excelled the rest. And I beheld that horn waging war against the saints, and prevailing against them, until the Ancient of days came; and He gave judgment for the saints of the Most High. And the time came, and the saints of the Most High possessed the kingdom. And it was told me concerning the fourth beast: There shall be a fourth kingdom upon earth, which shall prevail over all these kingdoms, and shall devour the whole earth, and shall destroy and make it thoroughly waste. And the ten horns are ten kings that shall arise; and one shall arise after them; [2027] and he shall surpass the first in evil deeds, and he shall subdue three kings, and he shall speak words against the Most High, and shall overthrow the rest of the saints of the Most High, and shall expect to change the seasons and the times. And it shall be delivered into his hands for a time, and times, and half a time. And the judgment sat, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom, and the power, and the great places of the kingdoms under the heavens, were given to the holy people of the Most High, to reign in an everlasting kingdom: and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.' " [2028] __________________________________________________________________ [2027] Literally, "And the ten horns, ten kings shall arise after them." [2028] Dan. vii. 9-28. __________________________________________________________________ Chapter XXXII.--Trypho objecting that Christ is described as glorious by Daniel, Justin distinguishes two advents. And when I had ceased, Trypho said, "These and such like Scriptures, sir, compel us to wait for Him who, as Son of man, receives from the Ancient of days the everlasting kingdom. But this so-called Christ of yours was dishonourable and inglorious, so much so that the last curse contained in the law of God fell on him, for he was crucified." Then I replied to him, "If, sirs, it were not said by the Scriptures which I have already quoted, that His form was inglorious, and His generation not declared, and that for His death the rich would suffer death, and with His stripes we should be healed, and that He would be led away like a sheep; and if I had not explained that there would be two advents of His,--one in which He was pierced by you; a second, when you shall know Him whom you have pierced, and your tribes shall mourn, each tribe by itself, the women apart, and the men apart,--then I must have been speaking dubious and obscure things. But now, by means of the contents of those Scriptures esteemed holy and prophetic amongst you, I attempt to prove all [that I have adduced], in the hope that some one of you may be found to be of that remnant which has been left by the grace of the Lord of Sabaoth for the eternal salvation. In order, therefore, that the matter inquired into may be plainer to you, I will mention to you other words also spoken by the blessed David, from which you will perceive that the Lord is called the Christ by the Holy Spirit of prophecy; and that the Lord, the Father of all, has brought Him again from the earth, setting Him at His own right hand, until He makes His enemies His footstool; which indeed happens from the time that our Lord Jesus Christ ascended to heaven, after He rose again from the dead, the times now running on to their consummation; and he whom Daniel foretells would have dominion for a time, and times, and an half, is even already at the door, about to speak blasphemous and daring things against the Most High. But you, being ignorant of how long he will have dominion, hold another opinion. For you interpret the time' as being a hundred years. But if this is so, the man of sin must, at the shortest, reign three hundred and fifty years, in order that we may compute that which is said by the holy Daniel-- and times'--to be two times only. All this I have said to you in digression, in order that you at length may be persuaded of what has been declared against you by God, that you are foolish sons; and of this, Therefore, behold, I will proceed to take away this people, and shall take them away; and I will strip the wise of their wisdom, and will hide the understanding of their prudent men;' [2029] and may cease to deceive yourselves and those who hear you, and may learn of us, who have been taught wisdom by the grace of Christ. The words, then, which were spoken by David, are these: [2030] The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies. [2031] He shall drink of the brook in the way; therefore shall He lift up the head.' __________________________________________________________________ [2029] Isa. xxix. 14. [2030] Ps. cx. [2031] plerosei ptomata; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber's fault. __________________________________________________________________ Chapter XXXIII.--Ps. cx. is not spoken of Hezekiah. He proves that Christ was first humble, then shall be glorious. "And," I continued, "I am not ignorant that you venture to expound this psalm as if it referred to king Hezekiah; but that you are mistaken, I shall prove to you from these very words forthwith. The Lord hath sworn, and will not repent,' it is said; and, Thou art a priest forever, after the order of Melchizedek,' with what follows and precedes. Not even you will venture to object that Hezekiah was either a priest, or is the everlasting priest of God; but that this is spoken of our Jesus, these expressions show. But your ears are shut up, and your hearts are made dull. [2032] For by this statement, The Lord hath sworn, and will not repent: Thou art a priest for ever, after the order of Melchizedek,' with an oath God has shown Him (on account of your unbelief) to be the High Priest after the order of Melchizedek; i.e., as Melchizedek was described by Moses as the priest of the Most High, and he was a priest of those who were in uncircumcision, and blessed the circumcised Abraham who brought him tithes, so God has shown that His everlasting Priest, called also by the Holy Spirit Lord, would be Priest of those in uncircumcision. Those too in circumcision who approach Him, that is, believing Him and seeking blessings from Him, He will both receive and bless. And that He shall be first humble as a man, and then exalted, these words at the end of the Psalm show: He shall drink of the brook in the way,' and then, Therefore shall He lift up the head.' __________________________________________________________________ [2032] peperontai. Maranus thinks peporontai more probable, "hardened." __________________________________________________________________ Chapter XXXIV.--Nor does Ps. lxxii. apply to Solomon, whose faults Christians shudder at. "Further, to persuade you that you have not understood anything of the Scriptures, I will remind you of another psalm, dictated to David by the Holy Spirit, which you say refers to Solomon, who was also your king. But it refers also to our Christ. But you deceive yourselves by the ambiguous forms of speech. For where it is said, The law of the Lord is perfect,' you do not understand it of the law which was to be after Moses, but of the law which was given by Moses, although God declared that He would establish a new law and a new covenant. And where it has been said, O God, give Thy judgment to the king,' since Solomon was king, you say that the Psalm refers to him, although the words of the Psalm expressly proclaim that reference is made to the everlasting King, i.e., to Christ. For Christ is King, and Priest, and God, and Lord, and angel, and man, and captain, and stone, and a Son born, and first made subject to suffering, then returning to heaven, and again coming with glory, and He is preached as having the everlasting kingdom: so I prove from all the Scriptures. But that you may perceive what I have said, I quote the words of the Psalm; they are these: O God, give Thy judgment to the king, and Thy righteousness unto the king's son, to judge Thy people with righteousness, and Thy poor with judgment. The mountains shall take up peace to the people, and the little hills righteousness. He shall judge the poor of the people, and shall save the children of the needy, and shall abase the slanderer. He shall co-endure with the sun, and before the moon unto all generations. He shall come down like rain upon the fleece, as drops falling on the earth. In His days shall righteousness flourish, and abundance of peace until the moon be taken away. And He shall have dominion from sea to sea, and from the rivers unto the ends of the earth. Ethiopians shall fall down before Him, and His enemies shall lick the dust. The kings of Tarshish and the isles shall offer gifts; the kings of Arabia and Seba shall offer gifts; and all the kings of the earth shall worship Him, and all the nations shall serve Him: for He has delivered the poor from the man of power, and the needy that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy: He shall redeem their souls from usury and injustice, and His name shall be honourable before them. And He shall live, and to Him shall be given of the gold of Arabia, and they shall pray continually for Him: they shall bless Him all the day. And there shall be a foundation on the earth, it shall be exalted on the tops of the mountains: His fruit shall be on Lebanon, and they of the city shall flourish like grass of the earth. His name shalt be blessed for ever. His name shall endure before the sun; and all tribes of the earth shall be blessed in Him, all nations shall call Him blessed. Blessed be the Lord, the God of Israel, who only doeth wondrous things; and blessed be His glorious name for ever, and for ever and ever; and the whole earth shall be filled with His glory. Amen, amen.' [2033] And at the close of this Psalm which I have quoted, it is written, The hymns of David the son of Jesse are ended.' [2034] Moreover, that Solomon was a renowned and great king, by whom the temple called that at Jerusalem was built, I know; but that none of those things mentioned in the Psalm happened to him, is evident. For neither did all kings worship him; nor did he reign to the ends of the earth; nor did his enemies, falling before him, lick the dust. Nay, also, I venture to repeat what is written in the book of Kings as committed by him, how through a woman's influence he worshipped the idols of Sidon, which those of the Gentiles who know God, the Maker of all things through Jesus the crucified, do not venture to do, but abide every torture and vengeance even to the extremity of death, rather than worship idols, or eat meat offered to idols." __________________________________________________________________ [2033] Ps. lxxii. [2034] [A striking passage in De Maistre (OEuvres, vol. vi. p. 275) is worthy of comparison.] __________________________________________________________________ Chapter XXXV.--Heretics confirm the Catholics in the faith. And Trypho said, "I believe, however, that many of those who say that they confess Jesus, and are called Christians, eat meats offered to idols, and declare that they are by no means injured in consequence." And I replied, "The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and stedfast in the hope announced by Him. For what things He predicted would take place in His name, these we do see being actually accomplished in our sight. For he said, Many shall come in My name, clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' " [2035] And, There shall be schisms and heresies.' [2036] And, Beware of false prophets, who shall come to you clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' [2037] And, Many false Christs and false apostles shall arise, and shall deceive many of the faithful.' [2038] There are, therefore, and there were many, my friends, who, coming forward in the name of Jesus, taught both to speak and act impious and blasphemous things; and these are called by us after the name of the men from whom each doctrine and opinion had its origin. (For some in one way, others in another, teach to blaspheme the Maker of all things, and Christ, who was foretold by Him as coming, and the God of Abraham, and of Isaac, and of Jacob, with whom we have nothing in common, since we know them to be atheists, impious, unrighteous, and sinful, and confessors of Jesus in name only, instead of worshippers of Him. Yet they style themselves Christians, just as certain among the Gentiles inscribe the name of God upon the works of their own hands, and partake in nefarious and impious rites.) Some are called Marcians, and some Valentinians, and some Basilidians, and some Saturnilians, and others by other names; each called after the originator of the individual opinion, just as each one of those who consider themselves philosophers, as I said before, thinks he must bear the name of the philosophy which he follows, from the name of the father of the particular doctrine. So that, in consequence of these events, we know that Jesus foreknew what would happen after Him, as well as in consequence of many other events which He foretold would befall those who believed on and confessed Him, the Christ. For all that we suffer, even when killed by friends, He foretold would take place; so that it is manifest no word or act of His can be found fault with. Wherefore we pray for you and for all other men who hate us; in order that you, having repented along with us, may not blaspheme Him who, by His works, by the mighty deeds even now wrought through His name, by the words He taught, by the prophecies announced concerning Him, is the blameless, and in all things irreproachable, Christ Jesus; but, believing on Him, may be saved in His second glorious advent, and may not be condemned to fire by Him." __________________________________________________________________ [2035] Matt. vii. 15. [2036] 1 Cor. xi. 19. [2037] Matt. vii. 15. [2038] Matt. xxiv. 11. __________________________________________________________________ Chapter XXXVI.--He proves that Christ is called Lord of Hosts. Then he replied, "Let these things be so as you say--namely, that it was foretold Christ would suffer, and be called a stone; and after His first appearance, in which it had been announced He would suffer, would come in glory, and be Judge finally of all, and eternal King and Priest. Now show if this man be He of whom these prophecies were made." And I said, "As you wish, Trypho, I shall come to these proofs which you seek in the fitting place; but now you will permit me first to recount the prophecies, which I wish to do in order to prove that Christ is called both God and Lord of hosts, and Jacob, in parable by the Holy Spirit; and your interpreters, as God says, are foolish, since they say that reference is made to Solomon and not to Christ, when he bore the ark of testimony into the temple which he built. The Psalm of David is this: The earth is the Lord's, and the fulness thereof; the world, and all that dwell therein. He hath founded it upon the seas, and prepared it upon the floods. Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that is clean of hands and pure of heart: who has not received his soul in vain, and has not sworn guilefully to his neighbour: he shall receive blessing from the Lord, and mercy from God his Saviour. This is the generation of them that seek the Lord, that seek the face of the God of Jacob. [2039] Lift up your gates, ye rulers; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty in battle. Lift up your gates, ye rulers; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory.' [2040] Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, Who is this King of glory?' And the Holy Spirit, either from the person of His Father, or from His own person, answers them, The Lord of hosts, He is this King of glory.' For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, Who is this King of glory?' __________________________________________________________________ [2039] Maranus remarks from Thirlby: "As Justin wrote a little before, and is called Jacob in parable,' it seems to convince us that Justin wrote, thy face, O Jacob.' " [The meaning in this latter case becomes plain, if we observe that "O Israel" is equivalent to, and means, "O house of Jacob:" an apostrophe to the Church of the ancient people.] [2040] Ps. xxiv. __________________________________________________________________ Chapter XXXVII.--The same is proved from other Psalms. "Moreover, in the diapsalm of the forty-sixth Psalm, reference is thus made to Christ: God went up with a shout, the Lord with the sound of a trumpet. Sing ye to our God, sing ye: sing to our King, sing ye; for God is King of all the earth: sing with understanding. God has ruled over the nations. God sits upon His holy throne. The rulers of the nations were assembled along with the God of Abraham, for the strong ones of God are greatly exalted on the earth.' [2041] And in the ninety-eighth Psalm, the Holy Spirit reproaches you, and predicts Him whom you do not wish to be king to be King and Lord, both of Samuel, and of Aaron, and of Moses, and, in short, of all the others. And the words of the Psalm are these: The Lord has reigned, let the nations be angry: [it is] He who sits upon the cherubim, let the earth be shaken. The Lord is great in Zion, and He is high above all the nations. Let them confess Thy great name, for it is fearful and holy, and the honour of the King loves judgment. Thou hast prepared equity; judgment and righteousness hast Thou performed in Jacob. Exalt the Lord our God, and worship the footstool of His feet; for He is holy. Moses and Aaron among His priests, and Samuel among those who call upon His name. They called (says the Scripture) on the Lord, and He heard them. In the pillar of the cloud He spake to them; for [2042] they kept His testimonies, and the commandment which he gave them. O Lord our God, Thou heardest them: O God, Thou wert propitious to them, and [yet] taking vengeance on all their inventions. Exalt the Lord our God, and worship at His holy hill; for the Lord our God is holy.' " [2043] __________________________________________________________________ [2041] Ps. xlvii. 5-9. [The diapsalm is here used for what follows the "Selah."] [2042] "For" wanting in both Codd. [2043] Ps. xcix. __________________________________________________________________ Chapter XXXVIII.--It is an annoyance to the Jew that Christ is said to be adored. Justin confirms it, however, from Ps. xlv. And Trypho said, "Sir, it were good for us if we obeyed our teachers, who laid down a law that we should have no intercourse with any of you, and that we should not have even any communication with you on these questions. For you utter many blasphemies, in that you seek to persuade us that this crucified man was with Moses and Aaron, and spoke to them in the pillar of the cloud; then that he became man, was crucified, and ascended up to heaven, and comes again to earth, and ought to be worshipped." Then I answered, "I know that, as the word of God says, this great wisdom of God, the Maker of all things, and the Almighty, is hid from you. Wherefore, in sympathy with you, I am striving to the utmost that you may understand these matters which to you are paradoxical; but if not, that I myself may be innocent in the day of judgment. For you shall hear other words which appear still more paradoxical; but be not confounded, nay, rather remain still more zealous hearers and investigators, despising the tradition of your teachers, since they are convicted by the Holy Spirit of inability to perceive the truths taught by God, and of preferring to teach their own doctrines. Accordingly, in the forty-fourth [forty-fifth] Psalm, these words are in like manner referred to Christ: My heart has brought forth a good matter; [2044] I tell my works to the King. My tongue is the pen of a ready writer. Fairer in beauty than the sons of men: grace is poured forth into Thy lips: therefore hath God blessed Thee for ever. Gird Thy sword upon Thy thigh, O mighty One. Press on in Thy fairness and in Thy beauty, and prosper and reign, because of truth, and of meekness, and of righteousness: and Thy right hand shall instruct Thee marvellously. Thine arrows are sharpened, O mighty One; the people shall fall under Thee; in the heart of the enemies of the King [the arrows are fixed]. Thy throne, O God, is for ever and ever: a sceptre of equity is the sceptre of Thy kingdom. Thou hast loved righteousness, and hast hated iniquity; therefore thy God [2045] hath anointed Thee with the oil of gladness above Thy fellows. [He hath anointed Thee] with myrrh, [2046] and oil, and cassia, from Thy garments; from the ivory palaces, whereby they made Thee glad. Kings' daughters are in Thy honour. The queen stood at Thy right hand, clad in garments [2047] embroidered with gold. Hearken, O daughter, and behold, and incline thine ear, and forget thy people and the house of thy father: and the King shall desire thy beauty; because He is thy Lord, they shall worship Him also. And the daughter of Tyre [shall be there] with gifts. The rich of the people shall entreat Thy face. All the glory of the King's daughter [is] within, clad in embroidered garments of needlework. The virgins that follow her shall be brought to the King; her neighbours shall be brought unto Thee: they shall be brought with joy and gladness: they shall be led into the King's shrine. Instead of thy fathers, thy sons have been born: Thou shalt appoint them rulers over all the earth. I shall remember Thy name in every generation: therefore the people shall confess Thee for ever, and for ever and ever.' __________________________________________________________________ [2044] [Hebrew and Greek, "a good word," i.e., the Logos.] [2045] Or, "God, thy God." [2046] stakte. [2047] Literally, "garments of gold, variegated." __________________________________________________________________ Chapter XXXIX.--The Jews hate the Christians who believe this. How great the distinction is between both! "Now it is not surprising," I continued, "that you hate us who hold these opinions, and convict you of a continual hardness of heart. [2048] For indeed Elijah, conversing with God concerning you, speaks thus: Lord, they have slain Thy prophets, and digged down Thine altars: and I am left alone, and they seek my life.' And He answers him: I have still seven thousand men who have not bowed the knee to Baal.' [2049] Therefore, just as God did not inflict His anger on account of those seven thousand men, even so He has now neither yet inflicted judgment, nor does inflict it, knowing that daily some [of you] are becoming disciples in the name of Christ, and quitting the path of error; who are also receiving gifts, each as he is worthy, illumined through the name of this Christ. For one receives the spirit of understanding, another of counsel, another of strength, another of healing, another of foreknowledge, another of teaching, and another of the fear of God." To this Trypho said to me, "I wish you knew that you are beside yourself, talking these sentiments." And I said to him, "Listen, O friend, [2050] for I am not mad or beside myself; but it was prophesied that, after the ascent of Christ to heaven, He would deliver [2051] us from error and give us gifts. The words are these: He ascended up on high; He led captivity captive; He gave gifts to men.' [2052] Accordingly, we who have received gifts from Christ, who has ascended up on high, prove from the words of prophecy that you, the wise in yourselves, and the men of understanding in your own eyes,' [2053] are foolish, and honour God and His Christ by lip only. But we, who are instructed in the whole truth, [2054] honour Them both in acts, and in knowledge, and in heart, even unto death. But you hesitate to confess that He is Christ, as the Scriptures and the events witnessed and done in His name prove, perhaps for this reason, lest you be persecuted by the rulers, who, under the influence of the wicked and deceitful spirit, the serpent, will not cease putting to death and persecuting those who confess the name of Christ until He come again, and destroy them all, and render to each his deserts." And Trypho replied, "Now, then, render us the proof that this man who you say was crucified and ascended into heaven is the Christ of God. For you have sufficiently proved by means of the Scriptures previously quoted by you, that it is declared in the Scriptures that Christ must suffer, and come again with glory, and receive the eternal kingdom over all the nations, every kingdom being made subject to Him: now show us that this man is He." And I replied, "It has been already proved, sirs, to those who have ears, even from the facts which have been conceded by you; but that you may not think me at a loss, and unable to give proof of what you ask, as I promised, I shall do so at a fitting place. At present, I resume the consideration of the subject which I was discussing. __________________________________________________________________ [2048] Literally, "of a hard-hearted opinion." [2049] 1 Kings xix. 14, 18. [2050] o houtos. [Or, Look you, listen!] [2051] Literally, "carry us captive." [2052] Ps. lxviii. 19. [2053] Isa. v. 21. [2054] Contrasting either Catholics with heretics, or Christians with Jews. [Note this word Catholic, as here used in its legitimate primitive sense.] __________________________________________________________________ Chapter XL.--He returns to the Mosaic laws, and proves that they were figures of the things which pertain to Christ. "The mystery, then, of the lamb which God enjoined to be sacrificed as the passover, was a type of Christ; with whose blood, in proportion to their faith in Him, they anoint their houses, i.e., themselves, who believe on Him. For that the creation which God created--to wit, Adam--was a house for the spirit which proceeded from God, you all can understand. And that this injunction was temporary, I prove thus. God does not permit the lamb of the passover to be sacrificed in any other place than where His name was named; knowing that the days will come, after the suffering of Christ, when even the place in Jerusalem shall be given over to your enemies, and all the offerings, in short, shall cease; and that lamb which was commanded to be wholly roasted was a symbol of the suffering of the cross which Christ would undergo. For the lamb, [2055] which is roasted, is roasted and dressed up in the form of the cross. For one spit is transfixed right through from the lower parts up to the head, and one across the back, to which are attached the legs of the lamb. And the two goats which were ordered to be offered during the fast, of which one was sent away as the scape [goat], and the other sacrificed, were similarly declarative of the two appearances of Christ: the first, in which the elders of your people, and the priests, having laid hands on Him and put Him to death, sent Him away as the scape [goat]; and His second appearance, because in the same place in Jerusalem you shall recognise Him whom you have dishonoured, and who was an offering for all sinners willing to repent, and keeping the fast which Isaiah speaks of, loosening the terms [2056] of the violent contracts, and keeping the other precepts, likewise enumerated by him, and which I have quoted, [2057] which those believing in Jesus do. And further, you are aware that the offering of the two goats, which were enjoined to be sacrificed at the fast, was not permitted to take place similarly anywhere else, but only in Jerusalem. __________________________________________________________________ [2055] Some think this particularly refers to the paschal lamb, others to any lamb which is roasted. [2056] Literally, "cords." [2057] Chap. xv. __________________________________________________________________ Chapter XLI.--The oblation of fine flour was a figure of the Eucharist. "And the offering of fine flour, sirs," I said, "which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed, in remembrance of the suffering which He endured on behalf of those who are purified in soul from all iniquity, in order that we may at the same time thank God for having created the world, with all things therein, for the sake of man, and for delivering us from the evil in which we were, and for utterly overthrowing [2058] principalities and powers by Him who suffered according to His will. Hence God speaks by the mouth of Malachi, one of the twelve [prophets], as I said before, [2059] about the sacrifices at that time presented by you: I have no pleasure in you, saith the Lord; and I will not accept your sacrifices at your hands: for, from the rising of the sun unto the going down of the same, My name has been glorified among the Gentiles, and in every place incense is offered to My name, and a pure offering: for My name is great among the Gentiles, saith the Lord: but ye profane it.' [2060] [So] He then speaks of those Gentiles, namely us, who in every place offer sacrifices to Him, i.e., the bread of the Eucharist, and also the cup of the Eucharist, affirming both that we glorify His name, and that you profane [it]. The command of circumcision, again, bidding [them] always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, [namely through] our Lord Jesus Christ. For the first day after the Sabbath, remaining the first [2061] of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and [yet] remains the first. __________________________________________________________________ [2058] Literally, "overthrowing with a perfect overthrow." [2059] Chap. xxviii. [2060] Mal. i. 10-12. [2061] Or, "being the first." __________________________________________________________________ Chapter XLII.--The bells on the priest's robe were a figure of the apostles. "Moreover, the prescription that twelve bells [2062] be attached to the [robe] of the high priest, which hung down to the feet, was a symbol of the twelve apostles, who depend on the power of Christ, the eternal Priest; and through their voice it is that all the earth has been filled with the glory and grace of God and of His Christ. Wherefore David also says: Their sound has gone forth into all the earth, and their words to the ends of the world.' [2063] And Isaiah speaks as if he were personating the apostles, when they say to Christ that they believe not in their own report, but in the power of Him who sent them. And so he says: Lord, who hath believed our report? and to whom is the arm of the Lord revealed? We have preached before Him as if [He were] a child, as if a root in a dry ground.' [2064] (And what follows in order of the prophecy already quoted. [2065] ) But when the passage speaks as from the lips of many, We have preached before Him,' and adds, as if a child,' it signifies that the wicked shall become subject to Him, and shall obey His command, and that all shall become as one child. Such a thing as you may witness in the body: although the members are enumerated as many, all are called one, and are a body. For, indeed, a commonwealth and a church, [2066] though many individuals in number, are in fact as one, called and addressed by one appellation. And in short, sirs," said I, "by enumerating all the other appointments of Moses, I can demonstrate that they were types, and symbols, and declarations of those things which would happen to Christ, of those who it was foreknown were to believe in Him, and of those things which would also be done by Christ Himself. But since what I have now enumerated appears to me to be sufficient, I revert again to the order of the discourse. [2067] __________________________________________________________________ [2062] Ex. xxviii. 33 gives no definite number of bells. Otto presumes Justin to have confounded the bells and gems, which were twelve in number. [2063] Ps. xix. 4. [2064] Isa. liii. 1, 2. [2065] Chap. xiii. [2066] ekklesia Lat. vers. has conventus. [2067] Literally, "to the discourse in order." __________________________________________________________________ Chapter XLIII.--He concludes that the law had an end in Christ, who was born of the Virgin. "As, then, circumcision began with Abraham, and the Sabbath and sacrifices and offerings and feasts with Moses, and it has been proved they were enjoined on account of the hardness of your people's heart, so it was necessary, in accordance with the Father's will, that they should have an end in Him who was born of a virgin, of the family of Abraham and tribe of Judah, and of David; in Christ the Son of God, who was proclaimed as about to come to all the world, to be the everlasting law and the everlasting covenant, even as the forementioned prophecies show. And we, who have approached God through Him, have received not carnal, but spiritual circumcision, which Enoch and those like him observed. And we have received it through baptism, since we were sinners, by God's mercy; and all men may equally obtain it. But since the mystery of His birth now demands our attention I shall speak of it. Isaiah then asserted in regard to the generation of Christ, that it could not be declared by man, in words already quoted: [2068] Who shall declare His generation? for His life is taken from the earth: for the transgressions of my people was He led [2069] to death.' [2070] The Spirit of prophecy thus affirmed that the generation of Him who was to die, that we sinful men might be healed by His stripes, was such as could not be declared. Furthermore, that the men who believe in Him may possess the knowledge of the manner in which He came into the world, [2071] the Spirit of prophecy by the same Isaiah foretold how it would happen thus: And the Lord spoke again to Ahaz, saying, Ask for thyself a sign from the Lord thy God, in the depth, or in the height. And Ahaz said, I will not ask, neither will I tempt the Lord. And Isaiah said, Hear then, O house of David; Is it a small thing for you to contend with men, and how do you contend with the Lord? Therefore the Lord Himself will give you a sign. Behold, the virgin shall conceive, and shall bear a son, and his name shall be called Immanuel. Butter and honey shall he eat, before he knows or prefers the evil, and chooses out the good; [2072] for before the child knows good or ill, he rejects evil [2073] by choosing out the good. For before the child knows how to call father or mother, he shall receive the power of Damascus and the spoil of Samaria in presence of the king of Assyria. And the land shall be forsaken, [2074] which thou shalt with difficulty endure in consequence of the presence of its two kings. [2075] But God shall bring on thee, and on thy people, and on the house of thy father, days which have not yet come upon thee since the day in which Ephraim took away from Judah the king of Assyria.' [2076] Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ. But since you and your teachers venture to affirm that in the prophecy of Isaiah it is not said, Behold, the virgin shall conceive,' but, Behold, the young woman shall conceive, and bear a son;' and [since] you explain the prophecy as if [it referred] to Hezekiah, who was your king, I shall endeavour to discuss shortly this point in opposition to you, and to show that reference is made to Him who is acknowledged by us as Christ. __________________________________________________________________ [2068] Chap. xiii. [2069] Or, "was I led." [2070] Isa. liii. 8. [2071] Literally, "He was in the world, being born." [2072] See Chap. lxvi. [2073] Literally, "disobeys evil" (apeithei ponera). Conjectured: apothei, and apeithei poneria. [2074] The mss. of Justin read, "shall be taken:" katalephthesetai. This is plainly a mistake for kataleiphthesetai; but whether the mistake is Justin's or the transcribers', it would be difficult to say, as Thirlby remarks. [2075] The rendering of this doubtful: literally, "from the face of the two kings," and the words might go with "shall be forsaken." [2076] Isa. vii. 10-17 with Isa. viii. 4 inserted. The last clause may also be translated, "in which He took away from Judah Ephraim, even the king of Assyria." __________________________________________________________________ Chapter XLIV.--The Jews in vain promise themselves salvation, which cannot be obtained except through Christ. "For thus, so far as you are concerned, I shall be found in all respects innocent, if I strive earnestly to persuade you by bringing forward demonstrations. But if you remain hard-hearted, or weak in [forming] a resolution, on account of death, which is the lot of the Christians, and are unwilling to assent to the truth, you shall appear as the authors of your own [evils]. And you deceive yourselves while you fancy that, because you are the seed of Abraham after the flesh, therefore you shall fully inherit the good things announced to be bestowed by God through Christ. For no one, not even of them, [2077] has anything to look for, but only those who in mind are assimilated to the faith of Abraham, and who have recognised all the mysteries: for I say, [2078] that some injunctions were laid on you in reference to the worship of God and practice of righteousness; but some injunctions and acts were likewise mentioned in reference to the mystery of Christ, on account of [2079] the hardness of your people's hearts. And that this is so, God makes known in Ezekiel, [when] He said concerning it: If Noah and Jacob [2080] and Daniel should beg either sons or daughters, the request would not be granted them.' [2081] And in Isaiah, of the very same matter He spake thus: The Lord God said, they shall both go forth and look on the members [of the bodies] of the men that have transgressed. For their worm shall not die, and their fire shall not be quenched, and they shall be a gazing-stock to all flesh.' [2082] So that it becomes you to eradicate this hope from your souls, and hasten to know in what way forgiveness of sins, and a hope of inheriting the promised good things, shall be yours. But there is no other [way] than this, --to become acquainted with this Christ, to be washed in the fountain [2083] spoken of by Isaiah for the remission of sins; and for the rest, to live sinless lives." __________________________________________________________________ [2077] i.e., of Abraham's seed. [2078] Justin distinguishes between such essential acts as related to God's worship and the establishment of righteousness, and such ceremonial observances as had a mere temporary significance. The recognition of this distinction he alleges to be necessary to salvation: necessary in this sense, that justification must be placed not on the latter, but on the former; and without such recognition, a Jew would, as Justin says, rest his hopes on his noble descent from Abraham. [2079] More probably, "or on account of," etc. [2080] In Bible, "Job;" Maranus prefers "Jacob," and thinks the mention of his name very suitable to disprove the arrogant claims of Jacob's posterity. [2081] Ezek. xiv. 20. [2082] Isa. lxvi. 24. [2083] Some refer this to Christ's baptism. See Cyprian, Adv. Jud. i. 24.-- Otto. __________________________________________________________________ Chapter XLV.--Those who were righteous before and under the law shall be saved by Christ. And Trypho said, "If I seem to interrupt these matters, which you say must be investigated, yet the question which I mean to put is urgent. Suffer me first." And I replied, "Ask whatever you please, as it occurs to you; and I shall endeavour, after questions and answers, to resume and complete the discourse." Then he said, "Tell me, then, shall those who lived according to the law given by Moses, live in the same manner with Jacob, Enoch, and Noah, in the resurrection of the dead, or not?" I replied to him, "When I quoted, sir, the words spoken by Ezekiel, that even if Noah and Daniel and Jacob were to beg sons and daughters, the request would not be granted them,' but that each one, that is to say, shall be saved by his own righteousness, I said also, that those who regulated their lives by the law of Moses would in like manner be saved. For what in the law of Moses is naturally good, and pious, and righteous, and has been prescribed to be done by those who obey it; [2084] and what was appointed to be performed by reason of the hardness of the people's hearts; was similarly recorded, and done also by those who were under the law. Since those who did that which is universally, naturally, and eternally good are pleasing to God, they shall be saved through this Christ in the resurrection equally with those righteous men who were before them, namely Noah, and Enoch, and Jacob, and whoever else there be, along with those who have known [2085] this Christ, Son of God, who was before the morning star and the moon, and submitted to become incarnate, and be born of this virgin of the family of David, in order that, by this dispensation, the serpent that sinned from the beginning, and the angels like him, may be destroyed, and that death may be contemned, and for ever quit, at the second coming of the Christ Himself, those who believe in Him and live acceptably,--and be no more: when some are sent to be punished unceasingly into judgment and condemnation of fire; but others shall exist in freedom from suffering, from corruption, and from grief, and in immortality." __________________________________________________________________ [2084] It, i.e., the law, or "what in the law," etc. [2085] Those who live after Christ. __________________________________________________________________ Chapter XLVI.--Trypho asks whether a man who keeps the law even now will be saved. Justin proves that it contributes nothing to righteousness. "But if some, even now, wish to live in the observance of the institutions given by Moses, and yet believe in this Jesus who was crucified, recognising Him to be the Christ of God, and that it is given to Him to be absolute Judge of all, and that His is the everlasting kingdom, can they also be saved?" he inquired of me. And I replied, "Let us consider that also together, whether one may now observe all the Mosaic institutions." And he answered, "No. For we know that, as you said, it is not possible either anywhere to sacrifice the lamb of the passover, or to offer the goats ordered for the fast; or, in short, [to present] all the other offerings." And I said, "Tell [me] then yourself, I pray, some things which can be observed; for you will be persuaded that, though a man does not keep or has not performed the eternal [2086] decrees, he may assuredly be saved." Then he replied, "To keep the Sabbath, to be circumcised, to observe months, and to be washed if you touch anything prohibited by Moses, or after sexual intercourse." And I said, "Do you think that Abraham, Isaac, Jacob, Noah, and Job, and all the rest before or after them equally righteous, also Sarah the wife of Abraham, Rebekah the wife of Isaac, Rachel the wife of Jacob, and Leah, and all the rest of them, until the mother of Moses the faithful servant, who observed none of these [statutes], will be saved?" And Trypho answered, "Were not Abraham and his descendants circumcised?" And I said, "I know that Abraham and his descendants were circumcised. The reason why circumcision was given to them I stated at length in what has gone before; and if what has been said does not convince you, [2087] let us again search into the matter. But you are aware that, up to Moses, no one in fact who was righteous observed any of these rites at all of which we are talking, or received one commandment to observe, except that of circumcision, which began from Abraham." And he replied, "We know it, and admit that they are saved." Then I returned answer, "You perceive that God by Moses laid all such ordinances upon you on account of the hardness of your people's hearts, in order that, by the large number of them, you might keep God continually, and in every action, before your eyes, and never begin to act unjustly or impiously. For He enjoined you to place around you [a fringe] of purple dye, [2088] in order that you might not forget God; and He commanded you to wear a phylactery, [2089] certain characters, which indeed we consider holy, being engraved on very thin parchment; and by these means stirring you up [2090] to retain a constant remembrance of God: at the same time, however, convincing you, that in your hearts you have not even a faint remembrance of God's worship. Yet not even so were you dissuaded from idolatry: for in the times of Elijah, when [God] recounted the number of those who had not bowed the knee to Baal, He said the number was seven thousand; and in Isaiah He rebukes you for having sacrificed your children to idols. But we, because we refuse to sacrifice to those to whom we were of old accustomed to sacrifice, undergo extreme penalties, and rejoice in death,--believing that God will raise us up by His Christ, and will make us incorruptible, and undisturbed, and immortal; and we know that the ordinances imposed by reason of the hardness of your people's hearts, contribute nothing to the performance of righteousness and of piety." __________________________________________________________________ [2086] "Eternal," i.e., as the Jew thinks. [2087] Literally, "put you out of countenance." [2088] Num. xv. 38. [2089] Deut. vi. 6. [2090] Literally, "importuning." __________________________________________________________________ Chapter XLVII.--Justin communicates with Christians who observe the law. Not a few Catholics do otherwise. And Trypho again inquired, "But if some one, knowing that this is so, after he recognises that this man is Christ, and has believed in and obeys Him, wishes, however, to observe these [institutions], will he be saved?" I said, "In my opinion, Trypho, such an one will be saved, if he does not strive in every way to persuade other men, --I mean those Gentiles who have been circumcised from error by Christ, to observe the same things as himself, telling them that they will not be saved unless they do so. This you did yourself at the commencement of the discourse, when you declared that I would not be saved unless I observe these institutions." Then he replied, "Why then have you said, In my opinion, such an one will be saved,' unless there are some [2091] who affirm that such will not be saved?" "There are such people, Trypho," I answered; "and these do not venture to have any intercourse with or to extend hospitality to such persons; but I do not agree with them. But if some, through weak-mindedness, wish to observe such institutions as were given by Moses, from which they expect some virtue, but which we believe were appointed by reason of the hardness of the people's hearts, along with their hope in this Christ, and [wish to perform] the eternal and natural acts of righteousness and piety, yet choose to live with the Christians and the faithful, as I said before, not inducing them either to be circumcised like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren. But if, Trypho," I continued, "some of your race, who say they believe in this Christ, compel those Gentiles who believe in this Christ to live in all respects according to the law given by Moses, or choose not to associate so intimately with them, I in like manner do not approve of them. But I believe that even those, who have been persuaded by them to observe the legal dispensation along with their confession of God in Christ, shall probably be saved. And I hold, further, that such as have confessed and known this man to be Christ, yet who have gone back from some cause to the legal dispensation, and have denied that this man is Christ, and have repented not before death, shall by no means be saved. Further, I hold that those of the seed of Abraham who live according to the law, and do not believe in this Christ before death, shall likewise not be saved, and especially those who have anathematized and do anathematize this very Christ in the synagogues, and everything by which they might obtain salvation and escape the vengeance of fire. [2092] For the goodness and the loving-kindness of God, and His boundless riches, hold righteous and sinless the man who, as Ezekiel [2093] tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, In whatsoever things I shall take you, in these I shall judge you.' " [2094] __________________________________________________________________ [2091] "Or, Are there not some," etc. [2092] The text seems to be corrupt. Otto reads: "Do anathematize those who put their trust in this very Christ so as to obtain salvation," etc. [2093] Ezek. xxxiii. 11-20. [2094] [Comp. St. John xii. 47, 48.] Grabius thinks this taken from the [apocryphal] Gospel according to the Hebrews. It is not in the New or Old Testament. [Query. Is it not, rather, one of the traditional sayings preserved among early Christians?] __________________________________________________________________ Chapter XLVIII.--Before the divinity of Christ is proved, he [Trypho] demands that it be settled that He is Christ. And Trypho said, "We have heard what you think of these matters. Resume the discourse where you left off, and bring it to an end. For some of it appears to me to be paradoxical, and wholly incapable of proof. For when you say that this Christ existed as God before the ages, then that He submitted to be born and become man, yet that He is not man of man, this [assertion] appears to me to be not merely paradoxical, but also foolish." And I replied to this, "I know that the statement does appear to be paradoxical, especially to those of your race, who are ever unwilling to understand or to perform the [requirements] of God, but [ready to perform] those of your teachers, as God Himself declares. [2095] Now assuredly, Trypho,"I continued,"[the proof] that this man [2096] is the Christ of God does not fail, though I be unable to prove that He existed formerly as Son of the Maker of all things, being God, and was born a man by the Virgin. But since I have certainly proved that this man is the Christ of God, whoever He be, even if I do not prove that He pre-existed, and submitted to be born a man of like passions with us, having a body, according to the Father's will; in this last matter alone is it just to say that I have erred, and not to deny that He is the Christ, though it should appear that He was born man of men, and [nothing more] is proved [than this], that He has become Christ by election. For there are some, my friends," I said, "of our race, [2097] who admit that He is Christ, while holding Him to be man of men; with whom I do not agree, nor would I, [2098] even though most of those who have [now] the same opinions as myself should say so; since we were enjoined by Christ Himself to put no faith in human doctrines, [2099] but in those proclaimed by the blessed prophets and taught by Himself." __________________________________________________________________ [2095] Comp. Isa. xxix. 13. [2096] Or, "such a man." [2097] Some read, "of your race," referring to the Ebionites. Maranus believes the reference is to the Ebionites, and supports in a long note the reading "our," inasmuch as Justin would be more likely to associate these Ebionites with Christians than with Jews, even though they were heretics. [2098] Langus translates: "Nor would, indeed, many who are of the same opinion as myself say so." [2099] [Note this emphatic testimony of primitive faith.] __________________________________________________________________ Chapter XLIX.--To those who object that Elijah has not yet come, he replies that he is the precursor of the first advent. And Trypho said, "Those who affirm him to have been a man, and to have been anointed by election, and then to have become Christ, appear to me to speak more plausibly than you who hold those opinions which you express. For we all expect that Christ will be a man [born] of men, and that Elijah when he comes will anoint him. But if this man appear to be Christ, he must certainly be known as man [born] of men; but from the circumstance that Elijah has not yet come, I infer that this man is not He [the Christ]." Then I inquired of him, "Does not Scripture, in the book of Zechariah, [2100] say that Elijah shall come before the great and terrible day of the Lord?" And he answered, "Certainly." "If therefore Scripture compels you to admit that two advents of Christ were predicted to take place,--one in which He would appear suffering, and dishonoured, and without comeliness; but the other in which He would come glorious and Judge of all, as has been made manifest in many of the fore-cited passages,--shall we not suppose that the word of God has proclaimed that Elijah shall be the precursor of the great and terrible day, that is, of His second advent?" "Certainly," he answered. "And, accordingly, our Lord in His teaching," I continued, "proclaimed that this very thing would take place, saying that Elijah would also come. And we know that this shall take place when our Lord Jesus Christ shall come in glory from heaven; whose first manifestation the Spirit of God who was in Elijah preceded as herald in [the person of] John, a prophet among your nation; after whom no other prophet appeared among you. He cried, as he sat by the river Jordan: I baptize you with water to repentance; but He that is stronger than I shall come, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost and with fire: whose fan is in His hand, and He will thoroughly purge His floor, and will gather the wheat into the barn; but the chaff He will burn up with unquenchable fire.' [2101] And this very prophet your king Herod had shut up in prison; and when his birthday was celebrated, and the niece [2102] of the same Herod by her dancing had pleased him, he told her to ask whatever she pleased. Then the mother of the maiden instigated her to ask the head of John, who was in prison; and having asked it, [Herod] sent and ordered the head of John to be brought in on a charger. Wherefore also our Christ said, [when He was] on earth, to those who were affirming that Elijah must come before Christ: Elijah shall come, and restore all things; but I say unto you, that Elijah has already come, and they knew him not, but have done to him whatsoever they chose.' [2103] And it is written, Then the disciples understood that He spake to them about John the Baptist.' " And Trypho said, "This statement also seems to me paradoxical; namely, that the prophetic Spirit of God, who was in Elijah, was also in John." To this I replied, "Do you not think that the same thing happened in the case of Joshua the son of Nave (Nun), who succeeded to the command of the people after Moses, when Moses was commanded to lay his hands on Joshua, and God said to him, I will take of the spirit which is in thee, and put it on him?' " [2104] And he said, "Certainly." "As therefore," I say, "while Moses was still among men, God took of the spirit which was in Moses and put it on Joshua, even so God was able to cause [the spirit] of Elijah to come upon John; in order that, as Christ at His first coming appeared inglorious, even so the first coming of the spirit, which remained always pure in Elijah [2105] like that of Christ, might be perceived to be inglorious. For the Lord said He would wage war against Amalek with concealed hand; and you will not deny that Amalek fell. But if it is said that only in the glorious advent of Christ war will be waged with Amalek, how great will the fulfilment [2106] of Scripture be which says, God will wage war against Amalek with concealed hand!' You can perceive that the concealed power of God was in Christ the crucified, before whom demons, and all the principalities and powers of the earth, tremble." __________________________________________________________________ [2100] Mal. iv. 5. [2101] Matt. iii. 11, 12. [2102] Literally, "cousin." [2103] Matt. xvii. 12. [2104] Num. xi. 17, spoken of the seventy elders. Justin confuses what is said here with Num. xxvii. 18 and Deut. xxxiv. 9. [2105] The meaning is, that no division of person took place. Elijah remained the same after as before his spirit was shed on John. [2106] Literally, "fruit." __________________________________________________________________ Chapter L.--It is proved from Isaiah that John is the precursor of Christ. And Trypho said, "You seem to me to have come out of a great conflict with many persons about all the points we have been searching into, and therefore quite ready to return answers to all questions put to you. Answer me then, first, how you can show that there is another God besides the Maker of all things; and then you will show, [further], that He submitted to be born of the Virgin." I replied, "Give me permission first of all to quote certain passages from the prophecy of Isaiah, which refer to the office of forerunner discharged by John the Baptist and prophet before this our Lord Jesus Christ." "I grant it," said he. Then I said, "Isaiah thus foretold John's forerunning: And Hezekiah said to Isaiah, Good is the word of the Lord which He spake: Let there be peace and righteousness in my days.' [2107] And, Encourage the people; ye priests, speak to the heart of Jerusalem, and encourage her, because her humiliation is accomplished. Her sin is annulled; for she has received of the Lord's hand double for her sins. A voice of one crying in the wilderness, Prepare the ways of the Lord; make straight the paths of our God. Every valley shall be filled up, and every mountain and hill shall be brought low: and the crooked shall be made straight, and the rough way shall be plain ways; and the glory of the Lord shall be seen, and all flesh shall see the salvation of God: for the Lord hath spoken it. A voice of one saying, Cry; and I said, What shall I cry? All flesh is grass, and all the glory of man as the flower of grass. The grass has withered, and the flower of it has fallen away; but the word of the Lord endureth for ever. Thou that bringest good tidings to Zion, go up to the high mountain; thou that bringest good tidings to Jerusalem, lift up thy voice with strength. Lift ye up, be not afraid; tell the cities of Judah, Behold your God! Behold, the Lord comes with strength, and [His] arm comes with authority. Behold, His reward is with Him, and His work before Him. As a shepherd He will tend His flock, and will gather the lambs with [His] arm, and cheer on her that is with young. Who has measured the water with [his] hand, and the heaven with a span, and all the earth with [his] fist? Who has weighed the mountains, and [put] the valleys into a balance? Who has known the mind of the Lord? And who has been His counsellor, and who shall advise Him? Or with whom did He take counsel, and he instructed Him? Or who showed Him judgment? Or who made Him to know the way of understanding? All the nations are reckoned as a drop of a bucket, and as a turning of a balance, and shall be reckoned as spittle. But Lebanon is not sufficient to burn, nor the beasts sufficient for a burnt-offering; and all the nations are considered nothing, and for nothing.' " [2108] __________________________________________________________________ [2107] Isa. xxxix. 8. [2108] Isa. xl. 1-17. __________________________________________________________________ Chapter LI.--It is proved that this prophecy has been fulfilled. And when I ceased, Trypho said, "All the words of the prophecy you repeat, sir, are ambiguous, and have no force in proving what you wish to prove." Then I answered, "If the prophets had not ceased, so that there were no more in your nation, Trypho, after this John, it is evident that what I say in reference to Jesus Christ might be regarded perhaps as ambiguous. But if John came first calling on men to repent, and Christ, while [John] still sat by the river Jordan, having come, put an end to his prophesying and baptizing, and preached also Himself, saying that the kingdom of heaven is at hand, and that He must suffer many things from the Scribes and Pharisees, and be crucified, and on the third day rise again, and would appear again in Jerusalem, and would again eat and drink with His disciples; and foretold that in the interval between His [first and second] advent, as I previously said, [2109] priests and false prophets would arise in His name, which things do actually appear; then how can they be ambiguous, when you may be persuaded by the facts? Moreover, He referred to the fact that there would be no longer in your nation any prophet, and to the fact that men recognised how that the New Testament, which God formerly announced [His intention of] promulgating, was then present, i.e., Christ Himself; and in the following terms: The law and the prophets were until John the Baptist; from that time the kingdom of heaven suffereth violence, and the violent take it by force. And if you can [2110] receive it, he is Elijah, who was to come. He that hath ears to hear, let him hear.' [2111] __________________________________________________________________ [2109] Chap. xxv. [2110] "Are willing." [2111] Matt. xi. 12-15. __________________________________________________________________ Chapter LII.--Jacob predicted two advents of Christ. "And it was prophesied by Jacob the patriarch [2112] that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for," I added, "it is said, Judah, thy brethren have praised thee: thy hands [shall be] on the neck of thine enemies; the sons of thy father shall worship thee. Judah is a lion's whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion's] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with [2113] wine, and his teeth white like milk.' [2114] Moreover, that in your nation there never failed either prophet or ruler, from the time when they began until the time when this Jesus Christ appeared and suffered, you will not venture shamelessly to assert, nor can you prove it. For though you affirm that Herod, after [2115] whose [reign] He suffered, was an Ashkelonite, nevertheless you admit that there was a high priest in your nation; so that you then had one who presented offerings according to the law of Moses, and observed the other legal ceremonies; also [you had] prophets in succession until John, (even then, too, when your nation was carried captive to Babylon, when your land was ravaged by war, and the sacred vessels carried off); there never failed to be a prophet among you, who was lord, and leader, and ruler of your nation. For the Spirit which was in the prophets anointed your kings, and established them. But after the manifestation and death of our Jesus Christ in your nation, there was and is nowhere any prophet: nay, further, you ceased to exist under your own king, your land was laid waste, and forsaken like a lodge in a vineyard; and the statement of Scripture, in the mouth of Jacob, And He shall be the desire of nations,' meant symbolically His two advents, and that the nations would believe in Him; which facts you may now at length discern. For those out of all the nations who are pious and righteous through the faith of Christ, look for His future appearance. __________________________________________________________________ [2112] [Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.] [2113] Or, "in comparison of." [2114] Gen. xlix. 8-12. [2115] aph' hou; many translated "under whom," as if eph' hou. This would be erroneous. Conjectured also ephuge for epathen. __________________________________________________________________ Chapter LIII.--Jacob predicted that Christ would ride on an ass, and Zechariah confirms it. "And that expression, binding his foal to the vine, and the ass's foal to the vine tendril,' was a declaring beforehand both of the works wrought by Him at His first advent, and also of that belief in Him which the nations would repose. For they were like an unharnessed foal, which was not bearing a yoke on its neck, until this Christ came, and sent His disciples to instruct them; and they bore the yoke of His word, and yielded the neck to endure all [hardships], for the sake of the good things promised by Himself, and expected by them. And truly our Lord Jesus Christ, when He intended to go into Jerusalem, requested His disciples to bring Him a certain ass, along with its foal, which was bound in an entrance of a village called Bethphage; and having seated Himself on it, He entered into Jerusalem. And as this was done by Him in the manner in which it was prophesied in precise terms that it would be done by the Christ, and as the fulfilment was recognised, it became a clear proof that He was the Christ. And though all this happened and is proved from Scripture, you are still hard-hearted. Nay, it was prophesied by Zechariah, one of the twelve [prophets], that such would take place, in the following words: Rejoice greatly, daughter of Zion; shout, and declare, daughter of Jerusalem; behold, thy King shall come to thee, righteous, bringing salvation, meek, and lowly, riding on an ass, and the foal of an ass.' [2116] Now, that the Spirit of prophecy, as well as the patriarch Jacob, mentioned both an ass and its foal, which would be used by Him; and, further, that He, as I previously said, requested His disciples to bring both beasts; [this fact] was a prediction that you of the synagogue, along with the Gentiles, would believe in Him. For as the unharnessed colt was a symbol of the Gentiles even so the harnessed ass was a symbol of your nation. For you possess the law which was imposed [upon you] by the prophets. Moreover, the prophet Zechariah foretold that this same Christ would be smitten, and His disciples scattered: which also took place. For after His crucifixion, the disciples that accompanied Him were dispersed, until He rose from the dead, and persuaded them that so it had been prophesied concerning Him, that He would suffer; and being thus persuaded, they went into all the world, and taught these truths. Hence also we are strong in His faith and doctrine, since we have [this our] persuasion both from the prophets, and from those who throughout the world are seen to be worshippers of God in the name of that crucified One. The following is said, too, by Zechariah: O sword, rise up against My Shepherd, and against the man of My people, saith the Lord of hosts. Smite the Shepherd, and His flock shall be scattered.' [2117] __________________________________________________________________ [2116] Zech. ix. 9. [2117] Zech. xiii. 7. __________________________________________________________________ Chapter LIV.--What the blood of the grape signifies. "And that expression which was committed to writing [2118] by Moses, and prophesied by the patriarch Jacob, namely, He shall wash His garments with wine, and His vesture with the blood of the grape,' signified that He would wash those that believe in Him with His own blood. For the Holy Spirit called those who receive remission of sins through Him, His garments; amongst whom He is always present in power, but will be manifestly present at His second coming. That the Scripture mentions the blood of the grape has been evidently designed, because Christ derives blood not from the seed of man, but from the power of God. For as God, and not man, has produced the blood of the vine, so also [the Scripture] has predicted that the blood of Christ would be not of the seed of man, but of the power of God. But this prophecy, sirs, which I repeated, proves that Christ is not man of men, begotten in the ordinary course of humanity." __________________________________________________________________ [2118] Literally, "inquired into." __________________________________________________________________ Chapter LV.--Trypho asks that Christ be proved God, but without metaphor. Justin promises to do so. And Trypho answered, "We shall remember this your exposition, if you strengthen [your solution of] this difficulty by other arguments: but now resume the discourse, and show us that the Spirit of prophecy admits another God besides the Maker of all things, taking care not to speak of the sun and moon, which, it is written, [2119] God has given to the nations to worship as gods; and oftentimes the prophets, employing [2120] this manner of speech, say that thy God is a God of gods, and a Lord of lords,' adding frequently, the great and strong and terrible [God].' For such expressions are used, not as if they really were gods, but because the Scripture is teaching us that the true God, who made all things, is Lord alone of those who are reputed gods and lords. And in order that the Holy Spirit may convince [us] of this, He said by the holy David, The gods of the nations, reputed gods, are idols of demons, and not gods;' [2121] and He denounces a curse on those who worship them." And I replied, "I would not bring forward these proofs, Trypho, by which I am aware those who worship these [idols] and such like are condemned, but such [proofs] as no one could find any objection to. They will appear strange to you, although you read them every day; so that even from this fact we [2122] understand that, because of your wickedness, God has withheld from you the ability to discern the wisdom of His Scriptures; yet [there are] some exceptions, to whom, according to the grace of His long-suffering, as Isaiah said, He has left a seed of [2123] salvation, lest your race be utterly destroyed, like Sodom and Gomorrah. Pay attention, therefore, to what I shall record out of the holy Scriptures, which [2124] do not need to be expounded, but only listened to. __________________________________________________________________ [2119] Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St. John x. 33-36.] [2120] Or, "misusing." [2121] Ps. xcvi. 5. [2122] Com. reading, "you;" evidently wrong. [2123] Literally, "for." [2124] Two constructions, "which" referring either to Scriptures as whole, or to what he records from them. Last more probable. __________________________________________________________________ Chapter LVI.--God who appeared to Moses is distinguished from God the Father. "Moses, then, the blessed and faithful servant of God, declares that He who appeared to Abraham under the oak in Mamre is God, sent with the two angels in His company to judge Sodom by Another who remains ever in the supercelestial places, invisible to all men, holding personal intercourse with none, whom we believe to be Maker and Father of all things; for he speaks thus: God appeared to him under the oak in Mamre, as he sat at his tent-door at noontide. And lifting up his eyes, he saw, and behold, three men stood before him; and when he saw them, he ran to meet them from the door of his tent; and he bowed himself toward the ground, and said;' " [2125] (and so on;) [2126] " Abraham gat up early in the morning to the place where he stood before the Lord: and he looked toward Sodom and Gomorrah, and toward the adjacent country, and beheld, and, lo, a flame went up from the earth, like the smoke of a furnace.' " And when I had made an end of quoting these words, I asked them if they had understood them. And they said they had understood them, but that the passages adduced brought forward no proof that there is any other God or Lord, or that the Holy Spirit says so, besides the Maker of all things. Then I replied, "I shall attempt to persuade you, since you have understood the Scriptures, [of the truth] of what I say, that there is, and that there is said to be, another God and Lord subject to [2127] the Maker of all things; who is also called an Angel, because He announces to men whatsoever the Maker of all things--above whom there is no other God--wishes to announce to them." And quoting once more the previous passage, I asked Trypho, "Do you think that God appeared to Abraham under the oak in Mamre, as the Scripture asserts?" He said, "Assuredly." "Was He one of those three," I said, "whom Abraham saw, and whom the Holy Spirit of prophecy describes as men?" He said, "No; but God appeared to him, before the vision of the three. Then those three whom the Scripture calls men, were angels; two of them sent to destroy Sodom, and one to announce the joyful tidings to Sarah, that she would bear a son; for which cause he was sent, and having accomplished his errand, went away." [2128] "How then," said I, "does the one of the three, who was in the tent, and who said, I shall return to thee hereafter, and Sarah shall have a son,' [2129] appear to have returned when Sarah had begotten a son, and to be there declared, by the prophetic word, God? But that you may clearly discern what I say, listen to the words expressly employed by Moses; they are these: And Sarah saw the son of Hagar the Egyptian bond-woman, whom she bore to Abraham, sporting with Isaac her son, and said to Abraham, Cast out this bond-woman and her son; for the son of this bond-woman shall not share the inheritance of my son Isaac. And the matter seemed very grievous in Abraham's sight, because of his son. But God said to Abraham, Let it not be grievous in thy sight because of the son, and because of the bond-woman. In all that Sarah hath said unto thee, hearken to her voice; for in Isaac shall thy seed be called.' [2130] Have you perceived, then, that He who said under the oak that He would return, since He knew it would be necessary to advise Abraham to do what Sarah wished him, came back as it is written; and is God, as the words declare, when they so speak: God said to Abraham, Let it not be grievous in thy sight because of the son, and because of the bond-woman?' " I inquired. And Trypho said, "Certainly; but you have not proved from this that there is another God besides Him who appeared to Abraham, and who also appeared to the other patriarchs and prophets. You have proved, however, that we were wrong in believing that the three who were in the tent with Abraham were all angels." I replied again, "If I could not have proved to you from the Scriptures that one of those three is God, and is called Angel, [2131] because, as I already said, He brings messages to those to whom God the Maker of all things wishes [messages to be brought], then in regard to Him who appeared to Abraham on earth in human form in like manner as the two angels who came with Him, and who was God even before the creation of the world, it were reasonable for you to entertain the same belief as is entertained by the whole of your nation." "Assuredly," he said, "for up to this moment this has been our belief." Then I replied, "Reverting to the Scriptures, I shall endeavour to persuade you, that He who is said to have appeared to Abraham, and to Jacob, and to Moses, and who is called God, is distinct from Him who made all things,--numerically, I mean, not [distinct] in will. For I affirm that He has never at any time done [2132] anything which He who made the world--above whom there is no other God--has not wished Him both to do and to engage Himself with." And Trypho said, "Prove now that this is the case, that we also may agree with you. For we do not understand you to affirm that He has done or said anything contrary to the will of the Maker of all things." Then I said, "The Scripture just quoted by me will make this plain to you. It is thus: The sun was risen on the earth, and Lot entered into Segor (Zoar); and the Lord rained on Sodom sulphur and fire from the Lord out of heaven, and overthrew these cities and all the neighbourhood.' " [2133] Then the fourth of those who had remained with Trypho said, "It [2134] must therefore necessarily be said that one of the two angels who went to Sodom, and is named by Moses in the Scripture Lord, is different from Him who also is God, and appeared to Abraham." [2135] "It is not on this ground solely," I said, "that it must be admitted absolutely that some other one is called Lord by the Holy Spirit besides Him who is considered Maker of all things; not solely [for what is said] by Moses, but also [for what is said] by David. For there is written by him: The Lord says to my Lord, Sit on My right hand, until I make Thine enemies Thy footstool,' [2136] as I have already quoted. And again, in other words: Thy throne, O God, is for ever and ever. A sceptre of equity is the sceptre of Thy kingdom: Thou hast loved righteousness and hated iniquity: therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.' [2137] If, therefore, you assert that the Holy Spirit calls some other one God and Lord, besides the Father of all things and His Christ, answer me; for I undertake to prove to you from Scriptures themselves, that He whom the Scripture calls Lord is not one of the two angels that went to Sodom, but He who was with them, and is called God, that appeared to Abraham." And Trypho said, "Prove this; for, as you see, the day advances, and we are not prepared for such perilous replies; since never yet have we heard any man investigating, or searching into, or proving these matters; nor would we have tolerated your conversation, had you not referred everything to the Scriptures: [2138] for you are very zealous in adducing proofs from them; and you are of opinion that there is no God above the Maker of all things." Then I replied, "You are aware, then, that the Scripture says, And the Lord said to Abraham, Why did Sarah laugh, saying, Shall I truly conceive? for I am old. Is anything impossible with God? At the time appointed shall I return to thee according to the time of life, and Sarah shall have a son.' [2139] And after a little interval: And the men rose up from thence, and looked towards Sodom and Gomorrah; and Abraham went with them, to bring them on the way. And the Lord said, I will not conceal from Abraham, my servant, what I do.' [2140] And again, after a little, it thus says: The Lord said, The cry of Sodom and Gomorrah is great, [2141] and their sins are very grievous. I will go down now, and see whether they have done altogether according to their cry which has come unto me; and if not, that I may know. And the men turned away thence, and went to Sodom. But Abraham was standing before the Lord; and Abraham drew near, and said, Wilt Thou destroy the righteous with the wicked?' " [2142] (and so on, [2143] for I do not think fit to write over again the same words, having written them all before, but shall of necessity give those by which I established the proof to Trypho and his companions. Then I proceeded to what follows, in which these words are recorded:) " And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;' [2144] and what follows until, But the men put forth their hands, and pulled Lot into the house to them, and shut to the door of the house;' [2145] and what follows till, And the angels laid hold on his hand, and on the hand of his wife, and on the hands of his daughters, the Lord being merciful to him. And it came to pass, when they had brought them forth abroad, that they said, Save, save thy life. Look not behind thee, nor stay in all the neighbourhood; escape to the mountain, lest thou be taken along with [them]. And Lot said to them, I beseech [Thee], O Lord, since Thy servant hath found grace in Thy sight, and Thou hast magnified Thy righteousness, which Thou showest towards me in saving my life; but I cannot escape to the mountain, lest evil overtake me, and I die. Behold, this city is near to flee unto, and it is small: there I shall be safe, since it is small; and any soul shall live. And He said to him, Behold, I have accepted thee [2146] also in this matter, so as not to destroy the city for which thou hast spoken. Make haste to save thyself there; for I shall not do anything till thou be come thither. Therefore he called the name of the city Segor (Zoar). The sun was risen upon the earth; and Lot entered into Segor (Zoar). And the Lord rained on Sodom and Gomorrah sulphur and fire from the Lord out of heaven; and He overthrew these cities, and all the neighbourhood.' " [2147] And after another pause I added: "And now have you not perceived, my friends, that one of the three, who is both God and Lord, and ministers to Him who is in the heavens, is Lord of the two angels? For when [the angels] proceeded to Sodom, He remained behind, and communed with Abraham in the words recorded by Moses; and when He departed after the conversation, Abraham went back to his place. And when he came [to Sodom], the two angels no longer conversed with Lot, but Himself, as the Scripture makes evident; and He is the Lord who received commission from the Lord who [remains] in the heavens, i.e., the Maker of all things, to inflict upon Sodom and Gomorrah the [judgments] which the Scripture describes in these terms: The Lord rained down upon Sodom and Gomorrah sulphur and fire from the Lord out of heaven.' " __________________________________________________________________ [2125] Gen. xviii. 1, 2. [2126] Gen. xix. 27, 28; "and so on" inserted probably not by Justin, but by some copyist, as is evident from succeeding words. [2127] Some, "besides;" but probably as above. [2128] Or, "going away, departed." [2129] Gen. xviii. 10. [2130] Gen. xxi. 9-12. [2131] Or, "Messenger." [The "Jehovah-angel" of the Pentateuch, passim.] In the various passages in which Justin assigns the reason for Christ being called angel or messenger, Justin uses also the verb angello, to convey messages, to announce. The similarity between angelos and angello cannot be retained in English, and therefore the point of Justin's remarks is lost to the English reader. [2132] Some supply, "or said." [2133] Gen. xix. 23. [2134] Or, "We must of necessity think, that besides the one of the two angels who came down to Sodom, and whom the Scripture by Moses calls Lord, God Himself appeared to Abraham." [2135] This passage is rather confused: the translation is necessarily free, but, it is believed, correct. Justin's friend wishes to make out that two distinct individuals are called Lord or God in the narrative. [2136] Ps. cx. 1. [2137] Ps. xlv. 6, 7. [2138] [Note again the fidelity of Justin to this principle, and the fact that in no other way could a Jew be persuaded to listen to a Christian. Acts xvii. 11.] [2139] Gen. xviii. 13, 14. [2140] Gen. xviii. 16, 17. [2141] Literally, "is multiplied." [2142] Gen. xviii. 20-23. [2143] Comp. Note 2, p. 223. [2144] Gen. xviii. 33, Gen. xix. 1. [2145] Gen. xix. 10. [2146] Literally, "I have admired thy face." [2147] Gen. xix. 16-25. __________________________________________________________________ Chapter LVII.--The Jew objects, why is He said to have eaten, if He be God? Answer of Justin. Then Trypho said when I was silent, "That Scripture compels us to admit this, is manifest; but there is a matter about which we are deservedly at a loss --namely, about what was said to the effect that [the Lord] ate what was prepared and placed before him by Abraham; and you would admit this." I answered, "It is written that they ate; and if we believe [2148] that it is said the three ate, and not the two alone--who were really angels, and are nourished in the heavens, as is evident to us, even though they are not nourished by food similar to that which mortals use--(for, concerning the sustenance of manna which supported your fathers in the desert, Scripture speaks thus, that they ate angels' food): [if we believe that three ate], then I would say that the Scripture which affirms they ate bears the same meaning as when we would say about fire that it has devoured all things; yet it is not certainly understood that they ate, masticating with teeth and jaws. So that not even here should we be at a loss about anything, if we are acquainted even slightly with figurative modes of expression, and able to rise above them." And Trypho said, "It is possible that [the question] about the mode of eating may be thus explained: [the mode, that is to say,] in which it is written, they took and ate what had been prepared by Abraham: so that you may now proceed to explain to us how this God who appeared to Abraham, and is minister to God the Maker of all things, being born of the Virgin, became man, of like passions with all, as you said previously." Then I replied, "Permit me first, Trypho, to collect some other proofs on this head, so that you, by the large number of them, may be persuaded of [the truth of] it, and thereafter I shall explain what you ask." And he said, "Do as seems good to you; for I shall be thoroughly pleased." __________________________________________________________________ [2148] Literally, "hear." __________________________________________________________________ Chapter LVIII.--The same is proved from the visions which appeared to Jacob. Then I continued, "I purpose to quote to you Scriptures, not that I am anxious to make merely an artful display of words; for I possess no such faculty, but God's grace alone has been granted to me to the understanding of His Scriptures, of which grace I exhort all to become partakers freely and bounteously, in order that they may not, through want of it, [2149] incur condemnation in the judgment which God the Maker of all things shall hold through my Lord Jesus Christ." And Trypho said, "What you do is worthy of the worship of God; but you appear to me to feign ignorance when you say that you do not possess a store of artful words." I again replied, "Be it so, since you think so; yet I am persuaded that I speak the truth. [2150] But give me your attention, that I may now rather adduce the remaining proofs." "Proceed," said he. And I continued: "It is again written by Moses, my brethren, that He who is called God and appeared to the patriarchs is called both Angel and Lord, in order that from this you may understand Him to be minister to the Father of all things, as you have already admitted, and may remain firm, persuaded by additional arguments. The word of God, therefore, [recorded] by Moses, when referring to Jacob the grandson of Abraham, speaks thus: And it came to pass, when the sheep conceived, that I saw them with my eyes in the dream: And, behold, the he-goats and the rams which leaped upon the sheep and she-goats were spotted with white, and speckled and sprinkled with a dun colour. And the Angel of God said to me in the dream, Jacob, Jacob. And I said, What is it, Lord? And He said, Lift up thine eyes, and see that the he-goats and rams leaping on the sheep and she-goats are spotted with white, speckled, and sprinkled with a dun colour. For I have seen what Laban doeth unto thee. I am the God who appeared to thee in Bethel, [2151] where thou anointedst a pillar and vowedst a vow unto Me. Now therefore arise, and get thee out of this land, and depart to the land of thy birth, and I shall be with thee.' [2152] And again, in other words, speaking of the same Jacob, it thus says: And having risen up that night, he took the two wives, and the two women-servants, and his eleven children, and passed over the ford Jabbok; and he took them and went over the brook, and sent over all his belongings. But Jacob was left behind alone, and an Angel [2153] wrestled with him until morning. And He saw that He is not prevailing against him, and He touched the broad part of his thigh; and the broad part of Jacob's thigh grew stiff while he wrestled with Him. And He said, Let Me go, for the day breaketh. But he said, I will not let Thee go, except Thou bless me. And He said to him, What is thy name? And he said, Jacob. And He said, Thy name shall be called no more Jacob, but Israel shall be thy name; for thou hast prevailed with God, and with men shalt be powerful. And Jacob asked Him, and said, Tell me Thy name. But he said, Why dost thou ask after My name? And He blessed him there. And Jacob called the name of that place Peniel, [2154] for I saw God face to face, and my soul rejoiced.' [2155] And again, in other terms, referring to the same Jacob, it says the following: And Jacob came to Luz, in the land of Canaan, which is Bethel, he and all the people that were with him. And there he built an altar, and called the name of that place Bethel; for there God appeared to him when he fled from the face of his brother Esau. And Deborah, Rebekah's nurse, died, and was buried beneath Bethel under an oak: and Jacob called the name of it The Oak of Sorrow. And God appeared again to Jacob in Luz, when he came out from Mesopotamia in Syria, and He blessed him. And God said to him, Thy name shall be no more called Jacob, but Israel shall be thy name.' [2156] He is called God, and He is and shall be God." And when all had agreed on these grounds, I continued: "Moreover, I consider it necessary to repeat to you the words which narrate how He who is both Angel and God and Lord, and who appeared as a man to Abraham, and who wrestled in human form with Jacob, was seen by him when he fled from his brother Esau. They are as follows: And Jacob went out from the well of the oath, [2157] and went toward Charran. [2158] And he lighted on a spot, and slept there, for the sun was set; and he gathered of the stones of the place, and put them under his head. And he slept in that place; and he dreamed, and, behold, a ladder was set up on the earth, whose top reached to heaven; and the angels of God ascended and descended upon it. And the Lord stood [2159] above it, and He said, I am the Lord, the God of Abraham thy father, and of Isaac; be not afraid: the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth, and shall be extended to the west, and south, and north, and east: and in thee, and in thy seed, shall all families of the earth be blessed. And, behold, I am with thee, keeping thee in every way wherein thou goest, and will bring thee again into this land; for I will not leave thee, until I have done all that I have spoken to thee of. And Jacob awaked out of his sleep, and said, Surely the Lord is in this place, and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other than the house of God, and this is the gate of heaven. And Jacob rose up in the morning, and took the stone which he had placed under his head, and he set it up for a pillar, and poured oil upon the top of it; and Jacob called the name of the place The House of God, and the name of the city formerly was Ulammaus.' " [2160] __________________________________________________________________ [2149] Literally, "for this sake." [Note here and elsewhere the primitive rule as to the duty of all men to search the Scriptures.] [2150] Or, "speak otherwise." [2151] Literally, "in the place of God." [2152] Gen. xxxi. 10-13. [2153] Some read, "a man." [2154] Literally, "the face of God." [2155] Gen. xxxii. 22-30. [2156] Gen. xxxv. 6-10. [2157] Or, "Beersheba." [2158] So, LXX. and N.T.; Heb. "Haran." [2159] Literally, "was set up." [2160] Gen. xxviii. 10-19. [Oulamlouz. Sept. Luz Eng.] __________________________________________________________________ Chapter LIX.--God distinct from the Father conversed with Moses. When I had spoken these words, I continued: "Permit me, further, to show you from the book of Exodus how this same One, who is both Angel, and God, and Lord, and man, and who appeared in human form to Abraham and Isaac, [2161] appeared in a flame of fire from the bush, and conversed with Moses." And after they said they would listen cheerfully, patiently, and eagerly, I went on: "These words are in the book which bears the title of Exodus: And after many days the king of Egypt died, and the children of Israel groaned by reason of the works;' [2162] and so on until, Go and gather the elders of Israel, and thou shalt say unto them, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to me, saying, I am surely beholding you, and the things which have befallen you in Egypt.' " [2163] In addition to these words, I went on: "Have you perceived, sirs, that this very God whom Moses speaks of as an Angel that talked to him in the flame of fire, declares to Moses that He is the God of Abraham, of Isaac, and of Jacob?" __________________________________________________________________ [2161] Some conjecture "Jacob," others insert "Jacob" after "Isaac." [Gen. xxii. The Jehovah-angel was seen no doubt by Isaac, as well as by his father.] [2162] Ex. ii. 23. [2163] Ex. iii. 16. __________________________________________________________________ Chapter LX.--Opinions of the Jews with regard to Him who appeared in the bush. Then Trypho said, "We do not perceive this from the passage quoted by you, but [only this], that it was an angel who appeared in the flame of fire, but God who conversed with Moses; so that there were really two persons in company with each other, an angel and God, that appeared in that vision." I again replied, "Even if this were so, my friends, that an angel and God were together in the vision seen by Moses, yet, as has already been proved to you by the passages previously quoted, it will not be the Creator of all things that is the God that said to Moses that He was the God of Abraham, and the God of Isaac, and the God of Jacob, but it will be He who has been proved to you to have appeared to Abraham, ministering to the will of the Maker of all things, and likewise carrying into execution His counsel in the judgment of Sodom; so that, even though it be as you say, that there were two--an angel and God--he who has but the smallest intelligence will not venture to assert that the Maker and Father of all things, having left all supercelestial matters, was visible on a little portion of the earth." And Trypho said, "Since it has been previously proved that He who is called God and Lord, and appeared to Abraham, received from the Lord, who is in the heavens, that which He inflicted on the land of Sodom, even although an angel had accompanied the God who appeared to Moses, we shall perceive that the God who communed with Moses from the bush was not the Maker of all things, but He who has been shown to have manifested Himself to Abraham and to Isaac and to Jacob; who also is called and is perceived to be the Angel of God the Maker of all things, because He publishes to men the commands of the Father and Maker of all things." And I replied, "Now assuredly, Trypho, I shall show that, in the vision of Moses, this same One alone who is called an Angel, and who is God, appeared to and communed with Moses. For the Scripture says thus: The Angel of the Lord appeared to him in a flame of fire from the bush; and he sees that the bush burns with fire, but the bush was not consumed. And Moses said, I will turn aside and see this great sight, for the bush is not burnt. And when the Lord saw that he is turning aside to behold, the Lord called to him out of the bush.' [2164] In the same manner, therefore, in which the Scripture calls Him who appeared to Jacob in the dream an Angel, then [says] that the same Angel who appeared in the dream spoke to him, [2165] saying, I am the God that appeared to thee when thou didst flee from the face of Esau thy brother;' and [again] says that, in the judgment which befell Sodom in the days of Abraham, the Lord had inflicted the punishment [2166] of the Lord who [dwells] in the heavens;--even so here, the Scripture, in announcing that the Angel of the Lord appeared to Moses, and in afterwards declaring him to be Lord and God, speaks of the same One, whom it declares by the many testimonies already quoted to be minister to God, who is above the world, above whom there is no other [God]. __________________________________________________________________ [2164] Ex. iii. 2-4. [2165] Gen. xxxv. 7. [2166] Literally, "judgment." __________________________________________________________________ Chapter LXI--Wisdom is begotten of the Father, as fire from fire. "I shall give you another testimony, my friends," said I, "from the Scriptures, that God begat before all creatures a Beginning, [2167] [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father's will, and since He was begotten of the Father by an act of will; [2168] just as we see [2169] happening among ourselves: for when we give out some word, we beget the word; yet not by abscission, so as to lessen the word [2170] [which remains] in us, when we give it out: and just as we see also happening in the case of a fire, which is not lessened when it has kindled [another], but remains the same; and that which has been kindled by it likewise appears to exist by itself, not diminishing that from which it was kindled. The Word of Wisdom, who is Himself this God begotten of the Father of all things, and Word, and Wisdom, and Power, and the Glory of the Begetter, will bear evidence to me, when He speaks by Solomon the following: If I shall declare to you what happens daily, I shall call to mind events from everlasting, and review them. The Lord made me the beginning of His ways for His works. From everlasting He established me in the beginning, before He had made the earth, and before He had made the deeps, before the springs of the waters had issued forth, before the mountains had been established. Before all the hills He begets me. God made the country, and the desert, and the highest inhabited places under the sky. When He made ready the heavens, I was along with Him, and when He set up His throne on the winds: when He made the high clouds strong, and the springs of the deep safe, when He made the foundations of the earth, I was with Him arranging. I was that in which He rejoiced; daily and at all times I delighted in His countenance, because He delighted in the finishing of the habitable world, and delighted in the sons of men. Now, therefore, O son, hear me. Blessed is the man who shall listen to me, and the mortal who shall keep my ways, watching [2171] daily at my doors, observing the posts of my ingoings. For my outgoings are the outgoings of life, and [my] will has been prepared by the Lord. But they who sin against me, trespass against their own souls; and they who hate me love death.' [2172] __________________________________________________________________ [2167] Or, "in the beginning, before all creatures." [Justin's reference to Josh. i. 13-15 deserves special consideration; for he supposes that the true Joshua (Jesus) was the substance, and the true "captain of salvation," of whom this one was but a shadow (Heb. iv. 8, margin), type, and pledge. See cap. lxii.] [2168] The act of will or volition is on the part of the Father. [2169] Or, "Do we not see," etc. [2170] The word, logos translated "word," means both the thinking power or reason which produces ideas and the expression of these ideas. And Justin passes here from the one meaning to the other. When we utter a thought, the utterance of it does not diminish the power of thought in us, though in one sense the thought has gone away from us. [2171] The mss. of Justin read "sleeping," but this is regarded as the mistake of some careless transcriber. [2172] Prov. viii. 21 ff. __________________________________________________________________ Chapter LXII.--The words "Let Us make man" agree with the testimony of Proverbs. "And the same sentiment was expressed, my friends, by the word of God [written] by Moses, when it indicated to us, with regard to Him whom it has pointed out, [2173] that God speaks in the creation of man with the very same design, in the following words: Let Us make man after our image and likeness. And let them have dominion over the fish of the sea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over all the creeping things that creep on the earth. And God created man: after the image of God did He create him; male and female created He them. And God blessed them, and said, Increase and multiply, and fill the earth, and have power over it.' [2174] And that you may not change the [force of the] words just quoted, and repeat what your teachers assert,--either that God said to Himself, Let Us make,' just as we, when about to do something, oftentimes say to ourselves, Let us make;' or that God spoke to the elements, to wit, the earth and other similar substances of which we believe man was formed, Let Us make,'--I shall quote again the words narrated by Moses himself, from which we can indisputably learn that [God] conversed with some one who was numerically distinct from Himself, and also a rational Being. These are the words: And God said, Behold, Adam has become as one of us, to know good and evil.' [2175] In saying, therefore, as one of us,' [Moses] has declared that [there is a certain] number of persons associated with one another, and that they are at least two. For I would not say that the dogma of that heresy [2176] which is said to be among you [2177] is true, or that the teachers of it can prove that [God] spoke to angels, or that the human frame was the workmanship of angels. But this Offspring, which was truly brought forth from the Father, was with the Father before all the creatures, and the Father communed with Him; even as the Scripture by Solomon has made clear, that He whom Solomon calls Wisdom, was begotten as a Beginning before all His creatures and as Offspring by God, who has also declared this same thing in the revelation made by Joshua the son of Nave (Nun). Listen, therefore, to the following from the book of Joshua, that what I say may become manifest to you; it is this: And it came to pass, when Joshua was near Jericho, he lifted up his eyes, and sees a man standing over against him. And Joshua approached to Him, and said, Art thou for us, or for our adversaries? And He said to him, I am Captain of the Lord's host: now have I come. And Joshua fell on his face on the ground, and said to Him, Lord, what commandest Thou Thy servant? And the Lord's Captain says to Joshua, Loose the shoes off thy feet; for the place whereon thou standest is holy ground. And Jericho was shut up and fortified, and no one went out of it. And the Lord said to Joshua, Behold, I give into thine hand Jericho, and its king, [and] its mighty men.' " [2178] __________________________________________________________________ [2173] Justin, since he is of opinion that the Word is the beginning of the universe, thinks that by these words, "in the beginning," Moses indicated the Word, like many other writers. Hence also he says in Ap. i. 23, that Moses declares the Word "to be begotten first by God." If this explanation does not satisfy, read, "with regard to Him whom I have pointed out" (Maranus). [2174] Gen. i. 26, 28. [2175] Gen. iii. 22. [2176] Heresy or sect. [2177] Or, "among us." Maranus pronounces against this latter reading for the following reasons: (1.) The Jews had their own heresies which supplied many things to the Christian heresies, especially to Menander and Saturninus. (2.) The sect which Justin here refutes was of opinion that God spoke to angels. But those angels, as Menander and Saturninus invented, "exhorted themselves, saying, Let us make," etc. (3.) The expression didaskaloi suits the rabbins well. So Justin frequently calls them. (4.) Those teachers seem for no other cause to have put the words in the angels' mouths than to eradicate the testimony by which they proved divine persons. [2178] Josh. v. 13 ad fin., and Josh.vi. 1, 2. __________________________________________________________________ Chapter LXIII.--It is proved that this God was incarnate. And Trypho said, "This point has been proved to me forcibly, and by many arguments, my friend. It remains, then, to prove that He submitted to become man by the Virgin, according to the will of His Father; and to be crucified, and to die. Prove also clearly, that after this He rose again and ascended to heaven." I answered, "This, too, has been already demonstrated by me in the previously quoted words of the prophecies, my friends; which, by recalling and expounding for your sakes, I shall endeavour to lead you to agree with me also about this matter. The passage, then, which Isaiah records, Who shall declare His generation? for His life is taken away from the earth,' [2179] --does it not appear to you to refer to One who, not having descent from men, was said to be delivered over to death by God for the transgressions of the people?--of whose blood, Moses (as I mentioned before), when speaking in parable, said, that He would wash His garments in the blood of the grape; since His blood did not spring from the seed of man, but from the will of God. And then, what is said by David, In the splendours of Thy holiness have I begotten Thee from the womb, before the morning star. [2180] The Lord hath sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek,' [2181] --does this not declare to you [2182] that [He was] from of old, [2183] and that the God and Father of all things intended Him to be begotten by a human womb? And speaking in other words, which also have been already quoted, [he says]: Thy throne, O God, is for ever and ever: a sceptre of rectitude is the sceptre of Thy kingdom. Thou hast loved righteousness, and hast hated iniquity: therefore God, even thy God, hath anointed Thee with the oil of gladness above Thy fellows. [He hath anointed Thee] with myrrh, and oil, and cassia from Thy garments, from the ivory palaces, whereby they made Thee glad. Kings' daughters are in Thy honour. The queen stood at Thy right hand, clad in garments embroidered with gold. [2184] Hearken, O daughter, and behold, and incline thine ear, and forget thy people and the house of thy father; and the King shall desire thy beauty: because he is thy Lord, and thou shalt worship Him.' [2185] Therefore these words testify explicitly that He is witnessed to by Him who established these things, [2186] as deserving to be worshipped, as God and as Christ. Moreover, that the word of God speaks to those who believe in Him as being one soul, and one synagogue, and one church, as to a daughter; that it thus addresses the church which has sprung from His name and partakes of His name (for we are all called Christians), is distinctly proclaimed in like manner in the following words, which teach us also to forget [our] old ancestral customs, when they speak thus: [2187] Hearken, O daughter, and behold, and incline thine ear; forget thy people and the house of thy father, and the King shall desire thy beauty: because He is thy Lord, and thou shalt worship Him.' " __________________________________________________________________ [2179] Isa. liii. 8. [2180] Note this beautiful rendering, Ps. cx. 3. [2181] Ps. cx. 4. [2182] Or, "to us." [2183] anothen; in Lat. vers. antiquitus, which Maranus prefers. [2184] Literally, "garments of gold, variegated." [2185] Ps. xlv. 6-11. [2186] The incarnation, etc. [2187] "Being so," literally. __________________________________________________________________ Chapter LXIV.--Justin adduces other proofs to the Jew, who denies that he needs this Christ. Here Trypho said, "Let Him be recognised as Lord and Christ and God, as the Scriptures declare, by you of the Gentiles, who have from His name been all called Christians; but we who are servants of God that made this same [Christ], do not require to confess or worship Him." To this I replied, "If I were to be quarrelsome and light-minded like you, Trypho, I would no longer continue to converse with you, since you are prepared not to understand what has been said, but only to return some captious answer; [2188] but now, since I fear the judgment of God, I do not state an untimely opinion concerning any one of your nation, as to whether or not some of them may be saved by the grace of the Lord of Sabaoth. Therefore, although you act wrongfully, I shall continue to reply to any proposition you shall bring forward, and to any contradiction which you make; and, in fact, I do the very same to all men of every nation, who wish to examine along with me, or make inquiry at me, regarding this subject. Accordingly, if you had bestowed attention on the Scriptures previously quoted by me, you would already have understood, that those who are saved of your own nation are saved through this [2189] [man], and partake of His lot; and you would not certainly have asked me about this matter. I shall again repeat the words of David previously quoted by me, and beg of you to comprehend them, and not to act wrongfully, and stir each other up to give merely some contradiction. The words which David speaks, then, are these: The Lord has reigned; let the nations be angry: [it is] He who sits upon the cherubim; let the earth be shaken. The Lord is great in Zion; and He is high above all the nations. Let them confess Thy great name, for it is fearful and holy; and the honour of the king loves judgment. Thou hast prepared equity; judgment and righteousness hast Thou performed in Jacob. Exalt the Lord our God, and worship the footstool of His feet; for He is holy. Moses and Aaron among His priests, and Samuel among them that call upon His name; they called on the Lord, and He heard them. In the pillar of the cloud He spake to them; for they kept His testimonies and His commandments which He gave them.' [2190] And from the other words of David, also previously quoted, which you foolishly affirm refer to Solomon, [because] inscribed for Solomon, it can be proved that they do not refer to Solomon, and that this [Christ] existed before the sun, and that those of your nation who are saved shall be saved through Him. [The words] are these: O God, give Thy judgment to the king, and Thy righteousness unto the king's son. He shall judge [2191] Thy people with righteousness, and Thy poor with judgment. The mountains shall take up peace to the people, and the little hills righteousness. He shall judge the poor of the people, and shall save the children of the needy, and shall abase the slanderer: and He shall co-endure with the sun, and before the moon unto all generations;' and so on until, His name endureth before the sun, and all tribes of the earth shalt be blessed in Him. All nations shall call Him blessed. Blessed be the Lord, the God of Israel, who only doeth wondrous things: and blessed be His glorious name for ever and ever: and the whole earth shall be filled with His glory. Amen, Amen.' [2192] And you remember from other words also spoken by David, and which I have mentioned before, how it is declared that He would come forth from the highest heavens, and again return to the same places, in order that you may recognise Him as God coming forth from above, and man living among men; and [how it is declared] that He will again appear, and they who pierced Him shall see Him, and shall bewail Him. [The words] are these: The heavens declare the glory of God, and the firmament showeth His handiwork. Day unto day uttereth speech, and night unto night showeth knowledge: They are not speeches or words whose voices are heard. Their sound has gone out through all the earth, and their words to the ends of the world. In the sun has he set his habitation; and he, like a bridegroom going forth from his chamber, will rejoice as a giant to run his race: from the highest heaven is his going forth, and he returns to the highest heaven, and there is not one who shall be hidden from his heat.' " [2193] __________________________________________________________________ [2188] Literally, "but only sharpen yourselves to say something." [2189] [Or, "this one."] [2190] Ps. xcix. 1-7. [2191] Or, "to judge," as in chap. xxxiv. [2192] Ps. lxxii. 1, etc. [2193] Ps. xix. 1-6. __________________________________________________________________ Chapter LXV.--The Jew objects that God does not give His glory to another. Justin explains the passage. And Trypho said, "Being shaken [2194] by so many Scriptures, I know not what to say about the Scripture which Isaiah writes, in which God says that He gives not His glory to another, speaking thus I am the Lord God; this is my name; my glory will I not give to another, nor my virtues.' " [2195] And I answered, "If you spoke these words, Trypho, and then kept silence in simplicity and with no ill intent, neither repeating what goes before nor adding what comes after, you must be forgiven; but if [you have done so] because you imagined that you could throw doubt on the passage, in order that I might say the Scriptures contradicted each other, you have erred. But I shall not venture to suppose or to say such a thing; and if a Scripture which appears to be of such a kind be brought forward, and if there be a pretext [for saying] that it is contrary [to some other], since I am entirely convinced that no Scripture contradicts another, I shall admit rather that I do not understand what is recorded, and shall strive to persuade those who imagine that the Scriptures are contradictory, to be rather of the same opinion as myself. With what intent, then, you have brought forward the difficulty, God knows. But I shall remind you of what the passage says, in order that you may recognise even from this very [place] that God gives glory to His Christ alone. And I shall take up some short passages, sirs, those which are in connection with what has been said by Trypho, and those which are also joined on in consecutive order. For I will not repeat those of another section, but those which are joined together in one. Do you also give me your attention. [The words] are these: Thus saith the Lord, the God that created the heavens, and made [2196] them fast, that established the earth, and that which is in it; and gave breath to the people upon it, and spirit to them who walk therein: I the Lord God have called Thee in righteousness, and will hold Thine hand, and will strengthen Thee; and I have given Thee for a covenant of the people, for a light of the Gentiles, to open the eyes of the blind, to bring out them that are bound from the chains, and those who sit in darkness from the prison-house. I am the Lord God; this is my name: my glory will I not give to another, nor my virtues to graven images. Behold, the former things are come to pass; new things which I announce, and before they are announced they are made manifest to you. Sing unto the Lord a new song: His sovereignty [is] from the end of the earth. [Sing], ye who descend into the sea, and continually sail [2197] [on it]; ye islands, and inhabitants thereof. Rejoice, O wilderness, and the villages thereof, and the houses; and the inhabitants of Cedar shall rejoice, and the inhabitants of the rock shall cry aloud from the top of the mountains: they shall give glory to God; they shall publish His virtues among the islands. The Lord God of hosts shall go forth, He shall destroy war utterly, He shall stir up zeal, and He shall cry aloud to the enemies with strength.' " [2198] And when I repeated this, I said to them, "Have you perceived, my friends, that God says He will give Him whom He has established as a light of the Gentiles, glory, and to no other; and not, as Trypho said, that God was retaining the glory to Himself?" Then Trypho answered, "We have perceived this also; pass on therefore to the remainder of the discourse." __________________________________________________________________ [2194] Literally, "importuned." [2195] Isa. xlii. 8. [2196] Literally, "fixed." [2197] Or, "ye islands which sail on it;" or without "continually." [2198] Isa. xlii. 5-13. __________________________________________________________________ Chapter LXVI.--He proves from Isaiah that God was born from a virgin. And I, resuming the discourse where I had left off [2199] at a previous stage, when proving that He was born of a virgin, and that His birth of a virgin had been predicted by Isaiah, quoted again the same prophecy. It is as follows And the Lord spoke again to Ahaz, saying, Ask for thyself a sign from the Lord thy God, in the depth or in the height. And Ahaz said I will not ask, neither will I tempt the Lord. And Isaiah said, Hear then, O house of David; Is it no small thing for you to contend with men? And how do you contend with the Lord? Therefore the Lord Himself will give you a sign; Behold, the virgin shall conceive, and shall bear a son, and they shall call his name Immanuel. Butter and honey shall he eat; before he knows or prefers the evil he will choose out the good. For before the child knows ill or good, he rejects evil by choosing out the good. For before the child knows how to call father or mother, he shall receive the power of Damascus, and the spoil of Samaria, in presence of the king of Assyria. And the land shall be forsaken, which [2200] thou shalt with difficulty endure in consequence of the presence of its two kings. But God shall bring on thee, and on thy people, and on the house of thy father, days which have not yet come upon thee since the day in which Ephraim took away from Judah the king of Assyria.' " [2201] And I continued: "Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ." __________________________________________________________________ [2199] Chap. xliii. [2200] hen, which is in chap. xliii., is here omitted, but ought to be inserted without doubt. [2201] Isa. vii. 10-17, with Isa. viii. 4 inserted between vers. 16 and 17. __________________________________________________________________ Chapter LXVII.--Trypho compares Jesus with Perseus; and would prefer [to say] that He was elected [to be Christ] on account of observance of the law. Justin speaks of the law as formerly. And Trypho answered, "The Scripture has not, Behold, the virgin shall conceive, and bear a son,' but, Behold, the young woman shall conceive, and bear a son,' and so on, as you quoted. But the whole prophecy refers to Hezekiah, and it is proved that it was fulfilled in him, according to the terms of this prophecy. Moreover, in the fables of those who are called Greeks, it is written that Perseus was begotten of Danae, who was a virgin; he who was called among them Zeus having descended on her in the form of a golden shower. And you ought to feel ashamed when you make assertions similar to theirs, and rather [should] say that this Jesus was born man of men. And if you prove from the Scriptures that He is the Christ, and that on account of having led a life conformed to the law, and perfect, He deserved the honour of being elected to be Christ, [it is well]; but do not venture to tell monstrous phenomena, lest you be convicted of talking foolishly like the Greeks." Then I said to this, "Trypho, I wish to persuade you, and all men in short, of this, that even though you talk worse things in ridicule and in jest, you will not move me from my fixed design; but I shall always adduce from the words which you think can be brought forward [by you] as proof [of your own views], the demonstration of what I have stated along with the testimony of the Scriptures. You are not, however, acting fairly or truthfully in attempting to undo those things in which there has been constantly agreement between us; namely, that certain commands were instituted by Moses on account of the hardness of your people's hearts. For you said that, by reason of His living conformably to law, He was elected and became Christ, if indeed He were proved to be so." And Trypho said, "You admitted [2202] to us that He was both circumcised, and observed the other legal ceremonies ordained by Moses." And I replied, "I have admitted it, and do admit it: yet I have admitted that He endured all these not as if He were justified by them, but completing the dispensation which His Father, the Maker of all things, and Lord and God, wished Him [to complete]. For I admit that He endured crucifixion and death, and the incarnation, and the suffering of as many afflictions as your nation put upon Him. But since again you dissent from that to which you but lately assented, Trypho, answer me: Are those righteous patriarchs who lived before Moses, who observed none of those [ordinances] which, the Scripture shows, received the commencement of [their] institution from Moses, saved, [and have they attained to] the inheritance of the blessed?" And Trypho said, "The Scriptures compel me to admit it." "Likewise I again ask you," said I, "did God enjoin your fathers to present the offerings and sacrifices because He had need of them, or because of the hardness of their hearts and tendency to idolatry?" "The latter," said he, "the Scriptures in like manner compel us to admit." "Likewise," said I, "did not the Scriptures predict that God promised to dispense a new covenant besides that which [was dispensed] in the mountain Horeb?" This, too, he replied, had been predicted. Then I said again, "Was not the old covenant laid on your fathers with fear and trembling, so that they could not give ear to God?" He admitted it. "What then?" said I: "God promised that there would be another covenant, not like that old one, and said that it would be laid on them without fear, and trembling, and lightnings, and that it would be such as to show what kind of commands and deeds God knows to be eternal and suited to every nation, and what commandments He has given, suiting them to the hardness of your people's hearts, as He exclaims also by the prophets." "To this also," said he, "those who are lovers of truth and not lovers of strife must assuredly assent." Then I replied, "I know not how you speak of persons very fond of strife, [since] you yourself oftentimes were plainly acting in this very manner, frequently contradicting what you had agreed to." __________________________________________________________________ [2202] We have not seen that Justin admitted this; but it is not to be supposed that the passage where he did admit it has been lost, as Perionius suspected; for sometimes Justin refers to passages at other places, which he did not relate in their own place. --Maranus. __________________________________________________________________ Chapter LXVIII.--He complains of the obstinacy of Trypho; he answers his objection; he convicts the Jews of bad faith. And Trypho said, "You endeavour to prove an incredible and well-nigh impossible thing; [namely], that God endured to be born and become man." "If I undertook," said I, "to prove this by doctrines or arguments of man, you should not bear with me. But if I quote frequently Scriptures, and so many of them, referring to this point, and ask you to comprehend them, you are hard-hearted in the recognition of the mind and will of God. But if you wish to remain for ever so, I would not be injured at all; and for ever retaining the same [opinions] which I had before I met with you, I shall leave you." And Trypho said, "Look, my friend, you made yourself master of these [truths] with much labour and toil. [2203] And we accordingly must diligently scrutinize all that we meet with, in order to give our assent to those things which the Scriptures compel us [to believe]." Then I said to this, "I do not ask you not to strive earnestly by all means, in making an investigation of the matters inquired into; but [I ask you], when you have nothing to say, not to contradict those things which you said you had admitted." And Trypho said, "So we shall endeavour to do." I continued again: "In addition to the questions I have just now put to you, I wish to put more: for by means of these questions I shall strive to bring the discourse to a speedy termination." And Trypho said, "Ask the questions." Then I said, "Do you think that any other one is said to be worthy of worship and called Lord and God in the Scriptures, except the Maker of all, and Christ, who by so many Scriptures was proved to you to have become man?" And Trypho replied, "How can we admit this, when we have instituted so great an inquiry as to whether there is any other than the Father alone?" Then I again said, "I must ask you this also, that I may know whether or not you are of a different opinion from that which you admitted some time ago." [2204] He replied, "It is not, sir." Then again I, "Since you certainly admit these things, and since Scripture says, Who shall declare His generation?' ought you not now to suppose that He is not the seed of a human race?" And Trypho said, "How then does the Word say to David, that out of his loins God shall take to Himself a Son, and shall establish His kingdom, and shall set Him on the throne of His glory?" And I said, "Trypho, if the prophecy which Isaiah uttered, Behold, the virgin shall conceive,' is said not to the house of David, but to another house of the twelve tribes, perhaps the matter would have some difficulty; but since this prophecy refers to the house of David, Isaiah has explained how that which was spoken by God to David in mystery would take place. But perhaps you are not aware of this, my friends, that there were many sayings written obscurely, or parabolically, or mysteriously, and symbolical actions, which the prophets who lived after the persons who said or did them expounded." "Assuredly," said Trypho. "If therefore, I shall show that this prophecy of Isaiah refers to our Christ, and not to Hezekiah, as you say, shall I not in this matter, too, compel you not to believe your teachers, who venture to assert that the explanation which your seventy elders that were with Ptolemy the king of the Egyptians gave, is untrue in certain respects? For some statements in the Scriptures, which appear explicitly to convict them of a foolish and vain opinion, these they venture to assert have not been so written. But other statements, which they fancy they can distort and harmonize with human actions, [2205] these, they say, refer not to this Jesus Christ of ours, but to him of whom they are pleased to explain them. Thus, for instance, they have taught you that this Scripture which we are now discussing refers to Hezekiah, in which, as I promised, I shall show they are wrong. And since they are compelled, they agree that some Scriptures which we mention to them, and which expressly prove that Christ was to suffer, to be worshipped, and [to be called] God, and which I have already recited to you, do refer indeed to Christ, but they venture to assert that this man is not Christ. But they admit that He will come to suffer, and to reign, and to be worshipped, and to be God; [2206] and this opinion I shall in like manner show to be ridiculous and silly. But since I am pressed to answer first to what was said by you in jest, I shall make answer to it, and shall afterwards give replies to what follows. __________________________________________________________________ [2203] [Note the courteous admission of Trypho, and the consent of both parties to the duty of searching the Scriptures.] [2204] teos: Vulg. para Theo, vitiose. --Otto. [2205] The text is corrupt, and various emendations have been proposed. [2206] Or, "and to be worshipped as God." __________________________________________________________________ Chapter LXIX.--The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius. "Be well assured, then, Trypho," I continued, "that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijah's days. For when they tell that Bacchus, son of Jupiter, was begotten by [Jupiter's] intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine [2207] into his mysteries, do I not perceive that [the devil] has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? And when they tell that Hercules was strong, and travelled over all the world, and was begotten by Jove of Alcmene, and ascended to heaven when he died, do I not perceive that the Scripture which speaks of Christ, strong as a giant to run his race,' [2208] has been in like manner imitated? And when he [the devil] brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ? But since I have not quoted to you such Scripture as tells that Christ will do these things, I must necessarily remind you of one such: from which you can understand, how that to those destitute of a knowledge of God, I mean the Gentiles, who, having eyes, saw not, and having a heart, understood not,' worshipping the images of wood, [how even to them] Scripture prophesied that they would renounce these [vanities], and hope in this Christ. It is thus written: Rejoice, thirsty wilderness: let the wilderness be glad, and blossom as the lily: the deserts of the Jordan shall both blossom and be glad: and the glory of Lebanon was given to it, and the honour of Carmel. And my people shall see the exaltation of the Lord, and the glory of God. Be strong, ye careless hands and enfeebled knees. Be comforted, ye faint in soul: be strong, fear not. Behold, our God gives, and will give, retributive judgment. He shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap as an hart, and the tongue of the stammerers shall be distinct: for water has broken forth in the wilderness, and a valley in the thirsty land; and the parched ground shall become pools, and a spring of water shall [rise up] in the thirsty land.' [2209] The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were [destined to] believe on Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief. __________________________________________________________________ [2207] Or, "an ass." The ass was sacred to Bacchus; and many fluctuate between oinon and onon. [2208] Ps. xix. 5. [2209] Isa. xxxv. 1-7. __________________________________________________________________ Chapter LXX.--So also the mysteries of Mithras are distorted from the prophecies of Daniel and Isaiah. "And when those who record the mysteries of Mithras say that he was begotten of a rock, and call the place where those who believe in him are initiated a cave, do I not perceive here that the utterance of Daniel, that a stone without hands was cut out of a great mountain, has been imitated by them, and that they have attempted likewise to imitate the whole of Isaiah's [2210] words? [2211] For they [2212] contrived that the words of righteousness be quoted also by them. [2213] But I must repeat to you the words of Isaiah referred to, in order that from them you may know that these things are so. They are these: Hear, ye that are far off, what I have done; those that are near shall know my might. The sinners in Zion are removed; trembling shall seize the impious. Who shall announce to you the everlasting place? The man who walks in righteousness, speaks in the right way, hates sin and unrighteousness, and keeps his hands pure from bribes, stops the ears from hearing the unjust judgment of blood closes the eyes from seeing unrighteousness: he shall dwell in the lofty cave of the strong rock. Bread shall be given to him, and his water [shall be] sure. Ye shall see the King with glory, and your eyes shall look far off. Your soul shall pursue diligently the fear of the Lord. Where is the scribe? where are the counsellors? where is he that numbers those who are nourished,--the small and great people? with whom they did not take counsel, nor knew the depth of the voices, so that they heard not. The people who are become depreciated, and there is no understanding in him who hears.' [2214] Now it is evident, that in this prophecy [allusion is made] to the bread which our Christ gave us to eat, [2215] in remembrance of His being made flesh for the sake of His believers, for whom also He suffered; and to the cup which He gave us to drink, [2216] in remembrance of His own blood, with giving of thanks. And this prophecy proves that we shall behold this very King with glory; and the very terms of the prophecy declare loudly, that the people foreknown to believe in Him were foreknown to pursue diligently the fear of the Lord. Moreover, these Scriptures are equally explicit in saying, that those who are reputed to know the writings of the Scriptures, and who hear the prophecies, have no understanding. And when I hear, Trypho," said I, "that Perseus was begotten of a virgin, I understand that the deceiving serpent counterfeited also this. __________________________________________________________________ [2210] The text here has tauta poiesai homoios. Maranus suggests 'Esaiou for poiesai; and so we have translated. [2211] Justin says that the priests of Mithras imitated all the words of Isaiah about to be quoted; and to prove it, is content with a single example, namely, the precepts of righteousness, which they were wont to relate to him, as in these words of Isaiah: "He who walks in righteousness," etc. Justin omitted many other passages, as easy and obvious. For since Mithras is the same as fire, it manifestly answers to the fire of which Isaiah speaks. And since Justin reminded them who are initiated, that they are said to be initiated by Mithras himself, it was not necessary to remind them that the words of Isaiah are imitated in this: "You shall see the King with glory." Bread and water are referred to by Isaiah: so also in these mysteries of Mithras, Justin testifies that bread and a cup of water are placed before them (Apol. i.).--Maranus. [2212] i.e., the devils. [2213] i.e., the priests of Mithras. [2214] Isa. xxxiii. 13-19. [2215] Literally, "to do," poiein. [The horrible charge of banqueting on blood, etc., constantly repeated against Christians, was probably based on the Eucharist. See Kaye's Illustrations from Tatian, Athenagorus, and Theoph. Antioch., cap. ix. p. 153.] [2216] Literally, "to do," poiein. [The horrible charge of banqueting on blood, etc., constantly repeated against Christians, was probably based on the Eucharist. See Kaye's Illustrations from Tatian, Athenagorus, and Theoph. Antioch., cap. ix. p. 153.] __________________________________________________________________ Chapter LXXI.--The Jews reject the interpretation of the LXX., from which, moreover, they have taken away some passages. "But I am far from putting reliance in your teachers, who refuse to admit that the interpretation made by the seventy elders who were with Ptolemy [king] of the Egyptians is a correct one; and they attempt to frame another. And I wish you to observe, that they have altogether taken away many Scriptures from the translations effected by those seventy elders who were with Ptolemy, and by which this very man who was crucified is proved to have been set forth expressly as God, and man, and as being crucified, and as dying; but since I am aware that this is denied by all of your nation, I do not address myself to these points, but I proceed [2217] to carry on my discussions by means of those passages which are still admitted by you. For you assent to those which I have brought before your attention, except that you contradict the statement, Behold, the virgin shall conceive,' and say it ought to be read, Behold, the young woman shall conceive.' And I promised to prove that the prophecy referred, not, as you were taught, to Hezekiah, but to this Christ of mine: and now I shall go to the proof." Here Trypho remarked, "We ask you first of all to tell us some of the Scriptures which you allege have been completely cancelled." __________________________________________________________________ [2217] Or, "profess." __________________________________________________________________ Chapter LXXII.--Passages have been removed by the Jews from Esdras and Jeremiah. And I said, "I shall do as you please. From the statements, then, which Esdras made in reference to the law of the passover, they have taken away the following: And Esdras said to the people, This passover is our Saviour and our refuge. And if you have understood, and your heart has taken it in, that we shall humble Him on a standard, and [2218] thereafter hope in Him, then this place shall not be forsaken for ever, says the God of hosts. But if you will not believe Him, and will not listen to His declaration, you shall be a laughing-stock to the nations.' [2219] And from the sayings of Jeremiah they have cut out the following: I [was] like a lamb that is brought to the slaughter: they devised a device against me, saying, Come, let us lay on wood on His bread, and let us blot Him out from the land of the living; and His name shall no more be remembered.' [2220] And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out), and since from these words it is demonstrated that the Jews deliberated about the Christ Himself, to crucify and put Him to death, He Himself is both declared to be led as a sheep to the slaughter, as was predicted by Isaiah, and is here represented as a harmless lamb; but being in a difficulty about them, they give themselves over to blasphemy. And again, from the sayings of the same Jeremiah these have been cut out: The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.' [2221] __________________________________________________________________ [2218] Or, "even if we." [2219] It is not known where this passage comes from. [2220] Jer. xi. 19. [2221] This is wanting in our Scriptures: it is cited by Iren., iii. 20, under the name of Isaiah, and in iv. 22 under that of Jeremiah.--Maranus. __________________________________________________________________ Chapter LXXIII.--[The words] "From the wood" have been cut out of Ps. xcvi. "And from the ninety-fifth (ninety-sixth) Psalm they have taken away this short saying of the words of David: From the wood.' [2222] For when the passage said, Tell ye among the nations, the Lord hath reigned from the wood,' they have left, Tell ye among the nations, the Lord hath reigned.' Now no one of your people has ever been said to have reigned as God and Lord among the nations, with the exception of Him only who was crucified, of whom also the Holy Spirit affirms in the same Psalm that He was raised again, and freed from [the grave], declaring that there is none like Him among the gods of the nations: for they are idols of demons. But I shall repeat the whole Psalm to you, that you may perceive what has been said. It is thus: Sing unto the Lord a new song; sing unto the Lord, all the earth. Sing unto the Lord, and bless His name; show forth His salvation from day to day. Declare His glory among the nations, His wonders among all people. For the Lord is great, and greatly to be praised: He is to be feared above all the gods. For all the gods of the nations are demons but the Lord made the heavens. Confession and beauty are in His presence; holiness and magnificence are in His sanctuary. Bring to the Lord, O ye countries of the nations, bring to the Lord glory and honour, bring to the Lord glory in His name. Take sacrifices, and go into His courts; worship the Lord in His holy temple. Let the whole earth be moved before Him: tell ye among the nations, the Lord hath reigned. [2223] For He hath established the world, which shall not be moved; He shall judge the nations with equity. Let the heavens rejoice, and the earth be glad; let the sea and its fulness shake. Let the fields and all therein be joyful. Let all the trees of the wood be glad before the Lord: for He comes, for He comes to judge the earth. He shall judge the world with righteousness, and the people with His truth.' " Here Trypho remarked, "Whether [or not] the rulers of the people have erased any portion of the Scriptures, as you affirm, God knows; but it seems incredible." "Assuredly," said I, "it does seem incredible. For it is more horrible than the calf which they made, when satisfied with manna on the earth; or than the sacrifice of children to demons; or than the slaying of the prophets. But," said I, "you appear to me not to have heard the Scriptures which I said they had stolen away. For such as have been quoted are more than enough to prove the points in dispute, besides those which are retained by us, [2224] and shall yet be brought forward." __________________________________________________________________ [2222] These words were not taken away by the Jews, but added by some Christian.--Otto. [A statement not proved.] [2223] It is strange that "from the wood" is not added; but the audacity of the copyists in such matters is well known.--Maranus. [2224] Many think, "you." __________________________________________________________________ Chapter LXXIV.--The beginning of Ps. xcvi. is attributed to the Father [by Trypho]. But [it refers] to Christ by these words: "Tell ye among the nations that the Lord," etc. Then Trypho said, "We know that you quoted these because we asked you. But it does not appear to me that this Psalm which you quoted last from the words of David refers to any other than the Father and Maker of the heavens and earth. You, however, asserted that it referred to Him who suffered, whom you also are eagerly endeavouring to prove to be Christ." And I answered, "Attend to me, I beseech you, while I speak of the statement which the Holy Spirit gave utterance to in this Psalm; and you shall know that I speak not sinfully, and that we [2225] are not really bewitched; for so you shall be enabled of yourselves to understand many other statements made by the Holy Spirit. Sing unto the Lord a new song; sing unto the Lord, all the earth: sing unto the Lord, and bless His name; show forth His salvation from day to day, His wonderful works among all people.' He bids the inhabitants of all the earth, who have known the mystery of this salvation, i.e., the suffering of Christ, by which He saved them, sing and give praises to God the Father of all things, and recognise that He is to be praised and feared, and that He is the Maker of heaven and earth, who effected this salvation in behalf of the human race, who also was crucified and was dead, and who was deemed worthy by Him (God) to reign over all the earth. As [is clearly seen [2226] ] also by the land into which [He said] He would bring [your fathers]; [for He thus speaks]: [2227] This people [shall go a whoring after other gods], and shall forsake Me, and shall break my covenant which I made with them in that day; and I will forsake them, and will turn away My face from them; and they shall be devoured, [2228] and many evils and afflictions shall find them out; and they shall say in that day, Because the Lord my God is not amongst us, these misfortunes have found us out. And I shall certainly turn away My face from them in that day, on account of all the evils which they have committed, in that they have turned to other gods.' [2229] __________________________________________________________________ [2225] In text, "you." Maranus suggests, as far better, "we." [2226] Something is here wanting; the suggested reading of Maranus has been adopted. [As to omissions between this chapter and the next, critics are not agreed. The Benedictine editors see no proofs of them.] [2227] Deut. xxxi. 16-18. [2228] Literally, "for food." [2229] The first conference seems to have ended hereabout. [It occupied two days. But the student must consult the learned note of Kaye (Justin Martyr, p. 20. Rivingtons, London. 1853).] __________________________________________________________________ Chapter LXXV.--It is proved that Jesus was the name of God in the book of Exodus. "Moreover, in the book of Exodus we have also perceived that the name of God Himself which, He says, was not revealed to Abraham or to Jacob, was Jesus, and was declared mysteriously through Moses. Thus it is written: And the Lord spake to Moses, Say to this people, Behold, I send My angel before thy face, to keep thee in the way, to bring thee into the land which I have prepared for thee. Give heed to Him, and obey Him; do not disobey Him. For He will not draw back from you; for My name is in Him.' [2230] Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses [2231] (Oshea). For if you shall understand this, you shall likewise perceive that the name of Him who said to Moses, for My name is in Him,' was Jesus. For, indeed, He was also called Israel, and Jacob's name was changed to this also. Now Isaiah shows that those prophets who are sent to publish tidings from God are called His angels and apostles. For Isaiah says in a certain place, Send me.' [2232] And that the prophet whose name was changed, Jesus [Joshua], was strong and great, is manifest to all. If, then, we know that God revealed Himself in so many forms to Abraham, and to Jacob, and to Moses, how are we at a loss, and do not believe that, according to the will of the Father of all things, it was possible for Him to be born man of the Virgin, especially after we have such [2233] Scriptures, from which it can be plainly perceived that He became so according to the will of the Father? __________________________________________________________________ [2230] Ex. xxiii. 20, 21. [2231] [Num. xiii. 16.] [2232] Isa. vi. 8. [2233] Or, "so many." __________________________________________________________________ Chapter LXXVI.--From other passages the same majesty and government of Christ are proved. "For when Daniel speaks of one like unto the Son of man' who received the everlasting kingdom, does he not hint at this very thing? For he declares that, in saying like unto the Son of man,' He appeared, and was man, but not of human seed. And the same thing he proclaimed in mystery when he speaks of this stone which was cut out without hands. For the expression it was cut out without hands' signified that it is not a work of man, but [a work] of the will of the Father and God of all things, who brought Him forth. And when Isaiah says, Who shall declare His generation?' he meant that His descent could not be declared. Now no one who is a man of men has a descent that cannot be declared. And when Moses says that He will wash His garments in the blood of the grape, does not this signify what I have now often told you is an obscure prediction, namely, that He had blood, but not from men; just as not man, but God, has begotten the blood of the vine? And when Isaiah calls Him the Angel of mighty counsel, [2234] did he not foretell Him to be the Teacher of those truths which He did teach when He came [to earth]? For He alone taught openly those mighty counsels which the Father designed both for all those who have been and shall be well-pleasing to Him, and also for those who have rebelled against His will, whether men or angels, when He said: They shall come from the east [and from the west [2235] ], and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom shall be cast out into outer darkness.' [2236] And, Many shall say to Me in that day, Lord, Lord, have we not eaten, and drunk, and prophesied, and cast out demons in Thy name? And I will say to them, Depart from Me.' [2237] Again, in other words, by which He shall condemn those who are unworthy of salvation, He said, Depart into outer darkness, which the Father has prepared for Satan and his, angels.' [2238] And again, in other words, He said, I give unto you power to tread on serpents, and on scorpions, and on scolopendras, and on all the might of the enemy.' [2239] And now we, who believe on our Lord Jesus, who was crucified under Pontius Pilate, when we exorcise all demons and evil spirits, have them subjected to us. For if the prophets declared obscurely that Christ would suffer, and thereafter be Lord of all, yet that [declaration] could not be understood by any man until He Himself persuaded the apostles that such statements were expressly related in the Scriptures. For He exclaimed before His crucifixion: The Son of man must suffer many things, and be rejected by the Scribes and Pharisees, and be crucified, and on the third day rise again.' [2240] And David predicted that He would be born from the womb before sun and moon, [2241] according to the Father's will, and made Him known, being Christ, as God strong and to be worshipped." __________________________________________________________________ [2234] [Isa. ix. 6, according to LXX.] [2235] Not in all edd. [2236] Matt. viii. 11. [2237] Matt. vii. 22. [2238] Matt. xxv. 41. [2239] Luke x. 19. ["And on scolopendras" (i.e. centipedes) not in the original.] [2240] Luke ix. 22. [2241] Justin puts "sun and moon" instead of "Lucifer." [Ps. cx. 3, Sept, compounded with Prov. viii. 27.] Maranus says, David did predict, not that Christ would be born of Mary before sun and moon, but that it would happen before sun and moon that He would be born of a virgin. __________________________________________________________________ Chapter LXXVII.--He returns to explain the prophecy of Isaiah. Then Trypho said, "I admit that such and so great arguments are sufficient to persuade one; but I wish [you] to know that I ask you for the proof which you have frequently proposed to give me. Proceed then to make this plain to us, that we may see how you prove that that [passage] refers to this Christ of yours. For we assert that the prophecy relates to Hezekiah." And I replied, "I shall do as you wish. But show me yourselves first of all how it is said of Hezekiah, that before he knew how to call father or mother, he received the power of Damascus and the spoils of Samaria in the presence of the king of Assyria. For it will not be conceded to you, as you wish to explain it, that Hezekiah waged war with the inhabitants of Damascus and Samaria in presence of the king of Assyria. For before the child knows how to call father or mother,' the prophetic word said, He shall take the power of Damascus and spoils of Samaria in presence of the king of Assyria.' For if the Spirit of prophecy had not made the statement with an addition, Before the child knows how to call father or mother, he shall take the power of Damascus and spoils of Samaria,' but had only said, And shall bear a son, and he shall take the power of Damascus and spoils of Samaria,' then you might say that God foretold that he would take these things, since He foreknew it. But now the prophecy has stated it with this addition: Before the child knows how to call father or mother, he shall take the power of Damascus and spoils of Samaria.' And you cannot prove that such a thing ever happened to any one among the Jews. But we are able to prove that it happened in the case of our Christ. For at the time of His birth, Magi who came from Arabia worshipped Him, coming first to Herod, who then was sovereign in your land, and whom the Scripture calls king of Assyria on account of his ungodly and sinful character. For you know," continued I, "that the Holy Spirit oftentimes announces such events by parables and similitudes; just as He did towards all the people in Jerusalem, frequently saying to them, Thy father is an Amorite, and thy mother a Hittite.' [2242] __________________________________________________________________ [2242] Ezek. xvi. 3. __________________________________________________________________ Chapter LXXVIII.--He proves that this prophecy harmonizes with Christ alone, from what is afterwards written. "Now this king Herod, at the time when the Magi came to him from Arabia, and said they knew from a star which appeared in the heavens that a King had been born in your country, and that they had come to worship Him, learned from the elders of your people that it was thus written regarding Bethlehem in the prophet: And thou, Bethlehem, in the land of Judah, art by no means least among the princes of Judah; for out of thee shall go forth the leader who shall feed my people.' [2243] Accordingly the Magi from Arabia came to Bethlehem and worshipped the Child, and presented Him with gifts, gold and frankincense, and myrrh; but returned not to Herod, being warned in a revelation after worshipping the Child in Bethlehem. And Joseph, the spouse of Mary, who wished at first to put away his betrothed Mary, supposing her to be pregnant by intercourse with a man, i.e., from fornication, was commanded in a vision not to put away his wife; and the angel who appeared to him told him that what is in her womb is of the Holy Ghost. Then he was afraid, and did not put her away; but on the occasion of the first census which was taken in Judæa, under Cyrenius, he went up from Nazareth, where he lived, to Bethlehem, to which he belonged, to be enrolled; for his family was of the tribe of Judah, which then inhabited that region. Then along with Mary he is ordered to proceed into Egypt, and remain there with the Child until another revelation warn them to return into Judæa. But when the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village; and while they were there Mary brought forth the Christ and placed Him in a manger, and here the Magi who came from Arabia found Him. I have repeated to you," I continued, "what Isaiah foretold about the sign which foreshadowed the cave; but for the sake of those who have come with us to-day, I shall again remind you of the passage." Then I repeated the passage from Isaiah which I have already written, adding that, by means of those words, those who presided over the mysteries of Mithras were stirred up by the devil to say that in a place, called among them a cave, they were initiated by him. [2244] "So Herod, when the Magi from Arabia did not return to him, as he had asked them to do, but had departed by another way to their own country, according to the commands laid on them; and when Joseph, with Mary and the Child, had now gone into Egypt, as it was revealed to them to do; as he did not know the Child whom the Magi had gone to worship, ordered simply the whole of the children then in Bethlehem to be massacred. And Jeremiah prophesied that this would happen, speaking by the Holy Ghost thus: A voice was heard in Ramah, lamentation and much wailing, Rachel weeping for her children; and she would not be comforted, because they are not.' [2245] Therefore, on account of the voice which would be heard from Ramah, i.e., from Arabia (for there is in Arabia at this very time a place called Rama), wailing would come on the place where Rachel the wife of Jacob called Israel, the holy patriarch, has been buried, i.e., on Bethlehem; while the women weep for their own slaughtered children, and have no consolation by reason of what has happened to them. For that expression of Isaiah, He shall take the power of Damascus and spoils of Samaria,' foretold that the power of the evil demon that dwelt in Damascus should be overcome by Christ as soon as He was born; and this is proved to have happened. For the Magi, who were held in bondage [2246] for the commission of all evil deeds through the power of that demon, by coming to worship Christ, shows that they have revolted from that dominion which held them captive; and this [dominion] the Scripture has showed us to reside in Damascus. Moreover, that sinful and unjust power is termed well in parable, Samaria. [2247] And none of you can deny that Damascus was, and is, in the region of Arabia, although now it belongs to what is called Syrophoenicia. Hence it would be becoming for you, sirs, to learn what you have not perceived, from those who have received grace from God, namely, from us Christians; and not to strive in every way to maintain your own doctrines, dishonouring those of God. Therefore also this grace has been transferred to us, as Isaiah says, speaking to the following effect: This people draws near to Me, they honour Me with their lips, but their heart is far from Me; but in vain they worship Me, teaching the commands and doctrines of men. Therefore, behold, I will proceed [2248] to remove this people, and I shall remove them; and I shall take away the wisdom of their wise men, and bring to nothing the understanding of the prudent men.' " [2249] __________________________________________________________________ [2243] Mic. v. 2. [2244] Text has, by "them;" but Maranus says the artifice lay in the priest's compelling the initiated to say that Mithras himself was the initiator in the cave. [2245] Jer. xxxi. 15. [2246] Literally, "spoiled." [2247] Justin thinks the "spoils of Samaria" denote spoils of Satan; Tertull. thinks that they are spoils of Christ. [2248] Literally, "add." [2249] Isa. xxix. 13, 14. __________________________________________________________________ Chapter LXXIX.--He proves against Trypho that the wicked angels have revolted from God. On this, Trypho, who was somewhat angry, but respected the Scriptures, as was manifest from his countenance, said to me, "The utterances of God are holy, but your expositions are mere contrivances, as is plain from what has been explained by you; nay, even blasphemies, for you assert that angels sinned and revolted from God." And I, wishing to get him to listen to me, answered in milder tones, thus: "I admire, sir, this piety of yours; and I pray that you may entertain the same disposition towards Him to whom angels are recorded to minister, as Daniel says; for [one] like the Son of man is led to the Ancient of days, and every kingdom is given to Him for ever and ever. But that you may know, sir," continued I, "that it is not our audacity which has induced us to adopt this exposition, which you reprehend, I shall give you evidence from Isaiah himself; for he affirms that evil angels have dwelt and do dwell in Tanis, in Egypt. These are [his] words: Woe to the rebellious children! Thus saith the Lord, You have taken counsel, but not through Me; and [made] agreements, but not through My Spirit, to add sins to sins; who have sinned [2250] in going down to Egypt (but they have not inquired at Me), that they may be assisted by Pharaoh, and be covered with the shadow of the Egyptians. For the shadow of Pharaoh shall be a disgrace to you, and a reproach to those who trust in the Egyptians; for the princes in Tanis [2251] are evil angels. In vain will they labour for a people which will not profit them by assistance, but [will be] for a disgrace and a reproach [to them].' [2252] And, further, Zechariah tells, as you yourself have related, that the devil stood on the right hand of Joshua the priest, to resist him; and [the Lord] said, The Lord, who has taken [2253] Jerusalem, rebuke thee.' [2254] And again, it is written in Job, [2255] as you said yourself, how that the angels came to stand before the Lord, and the devil came with them. And we have it recorded by Moses in the beginning of Genesis, that the serpent beguiled Eve, and was cursed. And we know that in Egypt there were magicians who emulated [2256] the mighty power displayed by God through the faithful servant Moses. And you are aware that David said, The gods of the nations are demons.' " [2257] __________________________________________________________________ [2250] LXX. "who walk," poreuomenoi for ponereuomenoi. [2251] In E. V. "Zoan." [2252] Isa. xxx. 1-5. [2253] ekdexamenos; in chap. cxv. inf. it is eklexamenos. [2254] Zech. iii. 1. [2255] Job i. 6. [2256] Maranus suggests the insertion of epoiesan or epeirasan before exisousthai. [2257] Ps. xcvi. 5. __________________________________________________________________ Chapter LXXX.--The opinion of Justin with regard to the reign of a thousand years. Several Catholics reject it. And Trypho to this replied, "I remarked to you sir, that you are very anxious to be safe in all respects, since you cling to the Scriptures. But tell me, do you really admit that this place, Jerusalem, shall be rebuilt; and do you expect your people to be gathered together, and made joyful with Christ and the patriarchs, and the prophets, both the men of our nation, and other proselytes who joined them before your Christ came? or have you given way, and admitted this in order to have the appearance of worsting us in the controversies?" Then I answered, "I am not so miserable a fellow, Trypho, as to say one thing and think another. I admitted to you formerly, [2258] that I and many others are of this opinion, and [believe] that such will take place, as you assuredly are aware; [2259] but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise. Moreover, I pointed out to you that some who are called Christians, but are godless, impious heretics, teach doctrines that are in every way blasphemous, atheistical, and foolish. But that you may know that I do not say this before you alone, I shall draw up a statement, so far as I can, of all the arguments which have passed between us; in which I shall record myself as admitting the very same things which I admit to you. [2260] For I choose to follow not men or men's doctrines, but God and the doctrines [delivered] by Him. For if you have fallen in with some who are called Christians, but who do not admit this [truth], [2261] and venture to blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob; who say there is no resurrection of the dead, and that their souls, when they die, are taken to heaven; do not imagine that they are Christians, even as one, if he would rightly consider it, would not admit that the Sadducees, or similar sects of Genistæ, Meristæ, [2262] Galilæans, Hellenists, [2263] Pharisees, Baptists, are Jews (do not hear me impatiently when I tell you what I think), but are [only] called Jews and children of Abraham, worshipping God with the lips, as God Himself declared, but the heart was far from Him. But I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years [2264] in Jerusalem, which will then be built, adorned, and enlarged, [as] the prophets Ezekiel and Isaiah and others declare. __________________________________________________________________ [2258] Justin made no previous allusion to this point, so far as we know from the writing preserved. [2259] Or, "so as to believe thoroughly that such will take place" (after "opinion"). [2260] [A hint of the origin of this work. See Kaye's Note, p. 18]. [2261] i.e., resurrection. [2262] Maranus says, Hieron. thinks the Genistæ were so called because they were sprung from Abraham (genos) the Meristæ so called because they separated the Scriptures. Josephus bears testimony to the fact that the sects of the Jews differed in regard to fate and providence; the Pharisees submitting all things indeed to God, with the exception of human will; the Essenes making no exceptions, and submitting all to God. I believe therefore that the Genistæ were so called because they believed the world to be in general governed by God; the Meristæ, because they believed that a fate or providence belonged to each man. [2263] Otto says, the author and chief of this sect of Galilæans was Judas Galilæus, who, after the exile of king Archelaus, when the Romans wished to raise a tax in Judæa, excited his countrymen to the retaining of their former liberty.--The Hellenists, or rather Hellenæans. No one mentions this sect but Justin; perhaps Herodians or Hillelæans (from R. Hillel). [2264] We have translated the text of Justin as it stands. Commentators make the sense, "and that there will be a thousand years in Jerusalem," or "that the saints will live a thousand years in Jerusalem." __________________________________________________________________ Chapter LXXXI.--He endeavours to prove this opinion from Isaiah and the Apocalypse. "For Isaiah spake thus concerning this space of a thousand years: For there shall be the new heaven and the new earth, and the former shall not be remembered, or come into their heart; but they shall find joy and gladness in it, which things I create. For, Behold, I make Jerusalem a rejoicing, and My people a joy; and I shall rejoice over Jerusalem, and be glad over My people. And the voice of weeping shall be no more heard in her, or the voice of crying. And there shall be no more there a person of immature years, or an old man who shall not fulfil his days. [2265] For the young man shall be an hundred years old; [2266] but the sinner who dies an hundred years old, [2267] he shall be accursed. And they shall build houses, and shall themselves inhabit them; and they shall plant vines, and shall themselves eat the produce of them, and drink the wine. They shall not build, and others inhabit; they shall not plant, and others eat. For according to the days of the tree of life shall be the days of my people; the works of their toil shall abound. [2268] Mine elect shall not toil fruitlessly, or beget children to be cursed; for they shall be a seed righteous and blessed by the Lord, and their offspring with them. And it shall come to pass, that before they call I will hear; while they are still speaking, I shall say, What is it? Then shall the wolves and the lambs feed together, and the lion shall eat straw like the ox; but the serpent [shall eat] earth as bread. They shall not hurt or maltreat each other on the holy mountain, saith the Lord.' [2269] Now we have understood that the expression used among these words, According to the days of the tree [of life [2270] ] shall be the days of my people; the works of their toil shall abound' obscurely predicts a thousand years. For as Adam was told that in the day he ate of the tree he would die, we know that he did not complete a thousand years. We have perceived, moreover, that the expression, The day of the Lord is as a thousand years,' [2271] is connected with this subject. And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell [2272] a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place. Just as our Lord also said, They shall neither marry nor be given in marriage, but shall be equal to the angels, the children of the God of the resurrection.' [2273] __________________________________________________________________ [2265] Literally, "time." [2266] Literally, "the son of an hundred years." [2267] Literally, "the son of an hundred years." [2268] Or, as in margin of A. V., "they shall make the works of their toil continue long," so reading palaiosousin for pleonasousin: thus also LXX. [2269] Isa. lxv. 17 to end. [2270] These words are not found in the mss. [2271] Ps. xc. 4; 2 Pet. iii. 8. [2272] Literally, "make." [A very noteworthy passage, as a primitive exposition of Rev. xx. 4-5. See Kaye, chap. v.] [2273] Luke xx. 35f. __________________________________________________________________ Chapter LXXXII.--The prophetical gifts of the Jews were transferred to the Christians. "For the prophetical gifts remain with us, even to the present time. And hence you ought to understand that [the gifts] formerly among your nation have been transferred to us. And just as there were false prophets contemporaneous with your holy prophets, so are there now many false teachers amongst us, of whom our Lord forewarned us to beware; so that in no respect are we deficient, since we know that He foreknew all that would happen to us after His resurrection from the dead and ascension to heaven. For He said we would be put to death, and hated for His name's sake; and that many false prophets and false Christs would appear in His name, and deceive many: and so has it come about. For many have taught godless, blasphemous, and unholy doctrines, forging them in His name; have taught, too, and even yet are teaching, those things which proceed from the unclean spirit of the devil, and which were put into their hearts. Therefore we are most anxious that you be persuaded not to be misled by such persons, since we know that every one who can speak the truth, and yet speaks it not, shall be judged by God, as God testified by Ezekiel, when He said, I have made thee a watchman to the house of Judah. If the sinner sin, and thou warn him not, he himself shall die in his sin; but his blood will I require at thine hand. But if thou warn him, thou shalt be innocent.' [2274] And on this account we are, through fear, very earnest in desiring to converse [with men] according to the Scriptures, but not from love of money, or of glory, or of pleasure. For no man can convict us of any of these [vices]. No more do we wish to live like the rulers of your people, whom God reproaches when He says, Your rulers are companions of thieves, lovers of bribes, followers of the rewards.' [2275] Now, if you know certain amongst us to be of this sort, do not for their sakes blaspheme the Scriptures and Christ, and do not assiduously strive to give falsified interpretations. __________________________________________________________________ [2274] Ezek. iii. 17, 18, 19. [2275] Isa. i. 23. __________________________________________________________________ Chapter LXXXIII.--It is proved that the Psalm, "The Lord said to My Lord," etc., does not suit Hezekiah. "For your teachers have ventured to refer the passage, The Lord says to my Lord, Sit at my right hand, till I make Thine enemies Thy footstool,' to Hezekiah; as if he were requested to sit on the right side of the temple, when the king of Assyria sent to him and threatened him; and he was told by Isaiah not to be afraid. Now we know and admit that what Isaiah said took place; that the king of Assyria desisted from waging war against Jerusalem in Hezekiah's days, and the angel of the Lord slew about 185,000 of the host of the Assyrians. But it is manifest that the Psalm does not refer to him. For thus it is written, The Lord says to my Lord, Sit at My right hand, till I make Thine enemies Thy footstool. He shall send forth a rod of power over [2276] Jerusalem, and it shall rule in the midst of Thine [2277] enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.' Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, The gods of the nations are demons.' And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons. [2278] And we mentioned formerly that the statement, In the splendour of the saints before the morning star have I begotten Thee from the womb,' is made to Christ. __________________________________________________________________ [2276] epi, but afterwards eis. Maranus thinks that epi is the insertion of some copyist. [2277] Or better, "His." This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.] [2278] This last clause is thought to be an interpolation. __________________________________________________________________ Chapter LXXXIV.--That prophecy, "Behold, a virgin," etc., suits Christ alone. "Moreover, the prophecy, Behold, the virgin shall conceive, and bear a son,' was uttered respecting Him. For if He to whom Isaiah referred was not to be begotten of a virgin, of whom [2279] did the Holy Spirit declare, Behold, the Lord Himself shall give us a sign: behold, the virgin shall conceive, and bear a son?' For if He also were to be begotten of sexual intercourse, like all other first-born sons, why did God say that He would give a sign which is not common to all the first-born sons? But that which is truly a sign, and which was to be made trustworthy to mankind,--namely, that the first-begotten of all creation should become incarnate by the Virgin's womb, and be a child,--this he anticipated by the Spirit of prophecy, and predicted it, as I have repeated to you, in various ways; in order that, when the event should take place, it might be known as the operation of the power and will of the Maker of all things; just as Eve was made from one of Adam's ribs, and as all living beings were created in the beginning by the word of God. But you in these matters venture to pervert the expositions which your elders that were with Ptolemy king of Egypt gave forth, since you assert that the Scripture is not so as they have expounded it, but says, Behold, the young woman shall conceive,' as if great events were to be inferred if a woman should beget from sexual intercourse: which indeed all young women, with the exception of the barren, do; but even these, God, if He wills, is able to cause [to bear]. For Samuel's mother, who was barren, brought forth by the will of God; and so also the wife of the holy patriarch Abraham; and Elisabeth, who bore John the Baptist, and other such. So that you must not suppose that it is impossible for God to do anything He wills. And especially when it was predicted that this would take place, do not venture to pervert or misinterpret the prophecies, since you will injure yourselves alone, and will not harm God. __________________________________________________________________ [2279] Or, "why was it." __________________________________________________________________ Chapter LXXXV.--He proves that Christ is the Lord of Hosts from Ps. xxiv., and from his authority over demons. "Moreover, some of you venture to expound the prophecy which runs, Lift up your gates, ye rulers; and be ye lift up, ye everlasting doors, that the King of glory may enter,' [2280] as if it referred likewise to Hezekiah, and others of you [expound it] of Solomon; but neither to the latter nor to the former, nor, in short, to any of your kings, can it be proved to have reference, but to this our Christ alone, who appeared without comeliness, and inglorious, as Isaiah and David and all the Scriptures said; who is the Lord of hosts, by the will of the Father who conferred on Him [the dignity]; who also rose from the dead, and ascended to heaven, as the Psalm and the other Scriptures manifested when they announced Him to be Lord of hosts; and of this you may, if you will, easily be persuaded by the occurrences which take place before your eyes. For every demon, when exorcised in the name of this very Son of God --who is the First-born of every creature, who became man by the Virgin, who suffered, and was crucified under Pontius Pilate by your nation, who died, who rose from the dead, and ascended into heaven --is overcome and subdued. But though you exorcise any demon in the name of any of those who were amongst you--either kings, or righteous men, or prophets, or patriarchs--it will not be subject to you. But if any of you exorcise it in [the name of] the God of Abraham, and the God of Isaac, and the God of Jacob, it will perhaps be subject to you. Now assuredly your exorcists, I have said, [2281] make use of craft when they exorcise, even as the Gentiles do, and employ fumigations and incantations. [2282] But that they are angels and powers whom the word of prophecy by David [commands] to lift up the gates, that He who rose from the dead, Jesus Christ, the Lord of hosts, according to the will of the Father, might enter, the word of David has likewise showed; which I shall again recall to your attention for the sake of those who were not with us yesterday, for whose benefit, moreover, I sum up many things I said yesterday. And now, if I say this to you, although I have repeated it many times, I know that it is not absurd so to do. For it is a ridiculous thing to see the sun, and the moon, and the other stars, continually keeping the same course, and bringing round the different seasons; and to see the computer who may be asked how many are twice two, because he has frequently said that they are four, not ceasing to say again that they are four; and equally so other things, which are confidently admitted, to be continually mentioned and admitted in like manner; yet that he who founds his discourse on the prophetic Scriptures should leave them and abstain from constantly referring to the same Scriptures, because it is thought he can bring forth something better than Scripture. The passage, then, by which I proved that God reveals that there are both angels and hosts in heaven is this: Praise the Lord from the heavens: praise Him in the highest. Praise Him, all His angels: praise Him, all His hosts.' " [2283] Then one of those who had come with them on the second day, whose name was Mnaseas, said, "We are greatly pleased that you undertake to repeat the same things on our account." And I said, "Listen, my friends, to the Scripture which induces me to act thus. Jesus commanded [us] to love even [our] enemies, as was predicted by Isaiah in many passages, in which also is contained the mystery of our own regeneration, as well, in fact, as the regeneration of all who expect that Christ will appear in Jerusalem, and by their works endeavour earnestly to please Him. These are the words spoken by Isaiah: Hear the word of the Lord, ye that tremble at His word. Say, our brethren, to them that hate you and detest you, that the name of the Lord has been glorified. He has appeared to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, [2284] a voice of the Lord who rendereth recompense to the proud. Before she that travailed brought forth, and before the pains of labour came, she brought forth a male child. Who hath heard such a thing? and who hath seen such a thing? has the earth brought forth in one day? and has she produced a nation at once? for Zion has travailed and borne her children. But I have given such an expectation even to her that does not bring forth, said the Lord. Behold, I have made her that begetteth, and her that is barren, saith the Lord. Rejoice, O Jerusalem, and hold a joyous assembly, all ye that love her. Be glad, all ye that mourn for her, that ye may suck and be filled with the breast of her consolation, that having suck ye may be delighted with the entrance of His glory.' " [2285] __________________________________________________________________ [2280] Ps. xxiv. 7. [2281] Chap. lxxvi. [2282] katadesmoi, by some thought to be verses by which evil spirits, once expelled, were kept from returning. Plato (Rep.) speaks of incantations by which demons were summoned to the help of those who practised such rites; but Justin refers to them only as being expelled. Others regard them as drugs. [2283] Ps. cxlviii. 1, 2. [Kaye's citations (chap. ix. p. 181) from Tatian, concerning angels and demons, are valuable aids to the understanding of Justin in his frequent references to this subject.] [2284] In both mss. "people." [2285] Isa. lxvi. 5-11. __________________________________________________________________ Chapter LXXXVI.--There are various figures in the Old Testament of the wood of the cross by which Christ reigned. And when I had quoted this, I added, "Hear, then, how this Man, of whom the Scriptures declare that He will come again in glory after His crucifixion, was symbolized both by the tree of life, which was said to have been planted in paradise, and by those events which should happen to all the just. Moses was sent with a rod to effect the redemption of the people; and with this in his hands at the head of the people, he divided the sea. By this he saw the water gushing out of the rock; and when he cast a tree into the waters of Marah, which were bitter, he made them sweet. Jacob, by putting rods into the water-troughs, caused the sheep of his uncle to conceive, so that he should obtain their young. With his rod the same Jacob boasts that he had crossed the river. He said he had seen a ladder, and the Scripture has declared that God stood above it. But that this was not the Father, we have proved from the Scriptures. And Jacob, having poured oil on a stone in the same place, is testified to by the very God who appeared to him, that he had anointed a pillar to the God who appeared to him. And that the stone symbolically proclaimed Christ, we have also proved by many Scriptures; and that the unguent, whether it was of oil, or of stacte, [2286] or of any other compounded sweet balsams, had reference to Him, we have also proved, [2287] inasmuch as the word says: Therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.' [2288] For indeed all kings and anointed persons obtained from Him their share in the names of kings and anointed: just as He Himself received from the Father the titles of King, and Christ, and Priest, and Angel, and such like other titles which He bears or did bear. Aaron's rod, which blossomed, declared him to be the high priest. Isaiah prophesied that a rod would come forth from the root of Jesse, [and this was] Christ. And David says that the righteous man is like the tree that is planted by the channels of waters, which should yield its fruit in its season, and whose leaf should not fade.' [2289] Again, the righteous is said to flourish like the palm-tree. God appeared from a tree to Abraham, as it is written, near the oak in Mamre. The people found seventy willows and twelve springs after crossing the Jordan. [2290] David affirms that God comforted him with a rod and staff. Elisha, by casting a stick [2291] into the river Jordan, recovered the iron part of the axe with which the sons of the prophets had gone to cut down trees to build the house in which they wished to read and study the law and commandments of God; even as our Christ, by being crucified on the tree, and by purifying [us] with water, has redeemed us, though plunged in the direst offences which we have committed, and has made [us] a house of prayer and adoration. Moreover, it was a rod that pointed out Judah to be the father of Tamar's sons by a great mystery." __________________________________________________________________ [2286] [Myrrh. Christ the (Anointed) Rock is also referred to by Jacob (Gen. xlix. 24).] [2287] In chap. lxiii. probably, where the same Psalm is quoted. [2288] Ps. xlv. 7. [2289] Ps. i. 3. [2290] The Red Sea, not the Jordan. [Ex. xv. 27.] [2291] Literally, "a tree." __________________________________________________________________ Chapter LXXXVII.--Trypho maintains in objection these words: "And shall rest on Him," etc. They are explained by Justin. Hereupon Trypho, after I had spoken these words, said, "Do not now suppose that I am endeavouring, by asking what I do ask, to overturn the statements you have made; but I wish to receive information respecting those very points about which I now inquire. Tell me, then, how, when the Scripture asserts by Isaiah, There shall come forth a rod from the root of Jesse; and a flower shall grow up from the root of Jesse; and the Spirit of God shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety: and the spirit of the fear of the Lord shall fill Him:' [2292] (now you admitted to me," continued he, "that this referred to Christ, and you maintain Him to be pre-existent God, and having become incarnate by God's will, to be born man by the Virgin:) how He can be demonstrated to have been pre-existent, who is filled with the powers of the Holy Ghost, which the Scripture by Isaiah enumerates, as if He were in lack of them?" Then I replied, "You have inquired most discreetly and most prudently, for truly there does seem to be a difficulty; but listen to what I say, that you may perceive the reason of this also. The Scripture says that these enumerated powers of the Spirit have come on Him, not because He stood in need of them, but because they would rest in Him, i.e., would find their accomplishment in Him, so that there would be no more prophets in your nation after the ancient custom: and this fact you plainly perceive. For after Him no prophet has arisen among you. Now, that [you may know that] your prophets, each receiving some one or two powers from God, did and spoke the things which we have learned from the Scriptures, attend to the following remarks of mine. Solomon possessed the spirit of wisdom, Daniel that of understanding and counsel, Moses that of might and piety, Elijah that of fear, and Isaiah that of knowledge; and so with the others: each possessed one power, or one joined alternately with another; also Jeremiah, and the twelve [prophets], and David, and, in short, the rest who existed amongst you. Accordingly He [2293] rested, i.e., ceased, when He came, after whom, in the times of this dispensation wrought out by Him amongst men, [2294] it was requisite that such gifts should cease from you; and having received their rest in Him, should again, as had been predicted, become gifts which, from the grace of His Spirit's power, He imparts to those who believe in Him, according as He deems each man worthy thereof. I have already said, and do again say, that it had been prophesied that this would be done by Him after His ascension to heaven. It is accordingly said, [2295] He ascended on high, He led captivity captive, He gave gifts unto the sons of men.' And again, in another prophecy it is said: And it shall come to pass after this, I will pour out My Spirit on all flesh, and on My servants, and on My handmaids, and they shall prophesy.' [2296] __________________________________________________________________ [2292] Isa. xi. 1 ff. [2293] He, that is, the Spirit. The following "He" is Christ. [2294] Or, "wrought out amongst His people." So Otto. [2295] Literally, "He said accordingly." Ps. lxviii. 18. [2296] Joel ii. 28 f. __________________________________________________________________ Chapter LXXXVIII.--Christ has not received the Holy Spirit on account of poverty. "Now, it is possible to see amongst us women and men who possess gifts of the Spirit of God; so that it was prophesied that the powers enumerated by Isaiah would come upon Him, not because He needed power, but because these would not continue after Him. And let this be a proof to you, namely, what I told you was done by the Magi from Arabia, who as soon as the Child was born came to worship Him, for even at His birth He was in possession of His power; and as He grew up like all other men, by using the fitting means, He assigned its own [requirements] to each development, and was sustained by all kinds of nourishment, and waited for thirty years, more or less, until John appeared before Him as the herald of His approach, and preceded Him in the way of baptism, as I have already shown. And then, when Jesus had gone to the river Jordan, where John was baptizing, and when He had stepped into the water, a fire [2297] was kindled in the Jordan; and when He came out of the water, the Holy Ghost lighted on Him like a dove, [as] the apostles of this very Christ of ours wrote. Now, we know that he did not go to the river because He stood in need of baptism, or of the descent of the Spirit like a dove; even as He submitted to be born and to be crucified, not because He needed such things, but because of the human race, which from Adam had fallen under the power of death and the guile of the serpent, and each one of which had committed personal transgression. For God, wishing both angels and men, who were endowed with free-will, and at their own disposal, to do whatever He had strengthened each to do, made them so, that if they chose the things acceptable to Himself, He would keep them free from death and from punishment; but that if they did evil, He would punish each as He sees fit. For it was not His entrance into Jerusalem sitting on an ass, which we have showed was prophesied, that empowered Him to be Christ, but it furnished men with a proof that He is the Christ; just as it was necessary in the time of John that men have proof, that they might know who is Christ. For when John remained [2298] by the Jordan, and preached the baptism of repentance, wearing only a leathern girdle and a vesture made of camels' hair, eating nothing but locusts and wild honey, men supposed him to be Christ; but he cried to them, I am not the Christ, but the voice of one crying; for He that is stronger than I shall come, whose shoes I am not worthy to bear.' [2299] And when Jesus came to the Jordan, He was considered to be the son of Joseph the carpenter; and He appeared without comeliness, as the Scriptures declared; and He was deemed a carpenter (for He was in the habit of working as a carpenter when among men, making ploughs and yokes; by which He taught the symbols of righteousness and an active life); but then the Holy Ghost, and for man's sake, as I formerly stated, lighted on Him in the form of a dove, and there came at the same instant from the heavens a voice, which was uttered also by David when he spoke, personating Christ, what the Father would say to Him: Thou art My Son: this day have I begotten Thee;' [2300] [the Father] saying that His generation would take place for men, at the time when they would become acquainted with Him: Thou art My Son; this day have I begotten thee.' " [2301] __________________________________________________________________ [2297] [The Shechinah probably attended the descent of the Holy Spirit, and what follows in the note seems a gratuitous explanation. The Ebionite corruption of a truth need not be resorted to. See chap. cxxviii: The fire in the bush.] Justin learned this either from tradition or from apocryphal books. Mention is made of a fire both in the Ebionite Gospel and in another publication called Pauli prædicatio, the readers and users of which denied that the rite of baptism had been duly performed, unless quam mox in aquam descenderunt, statim super aquam ignis appareat. [2298] Literally, "sat." [2299] Isa. i. 27. [2300] Ps. ii. 7. [2301] The repetition seems quite superfluous. __________________________________________________________________ Chapter LXXXIX.--The cross alone is offensive to Trypho on account of the curse, yet it proves that Jesus is Christ. Then Trypho remarked, "Be assured that all our nation waits for Christ; and we admit that all the Scriptures which you have quoted refer to Him. Moreover, I do also admit that the name of Jesus, by which the the son of Nave (Nun) was called, has inclined me very strongly to adopt this view. But whether Christ should be so shamefully crucified, this we are in doubt about. For whosoever is crucified is said in the law to be accursed, so that I am exceedingly incredulous on this point. It is quite clear, indeed, that the Scriptures announce that Christ had to suffer; but we wish to learn if you can prove it to us whether it was by the suffering cursed in the law." I replied to him, "If Christ was not to suffer, and the prophets had not foretold that He would be led to death on account of the sins of the people, and be dishonoured and scourged, and reckoned among the transgressors, and as a sheep be led to the slaughter, whose generation, the prophet says, no man can declare, then you would have good cause to wonder. But if these are to be characteristic of Him and mark Him out to all, how is it possible for us to do anything else than believe in Him most confidently? And will not as many as have understood the writings of the prophets, whenever they hear merely that He was crucified, say that this is He and no other?" __________________________________________________________________ Chapter XC.--The stretched-out hands of Moses signified beforehand the cross. "Bring us on, then," said [Trypho], "by the Scriptures, that we may also be persuaded by you; for we know that He should suffer and be led as a sheep. But prove to us whether He must be crucified and die so disgracefully and so dishonourably by the death cursed in the law. [2302] For we cannot bring ourselves even to think of this." "You know," said I, "that what the prophets said and did they veiled by parables and types, as you admitted to us; so that it was not easy for all to understand the most [of what they said], since they concealed the truth by these means, that those who are eager to find out and learn it might do so with much labour." They answered, "We admitted this." "Listen, therefore," say I, "to what follows; for Moses first exhibited this seeming curse of Christ's by the signs which he made." "Of what [signs] do you speak?" said he. "When the people," replied I, "waged war with Amalek, and the son of Nave (Nun) by name Jesus (Joshua), led the fight, Moses himself prayed to God, stretching out both hands, and Hur with Aaron supported them during the whole day, so that they might not hang down when he got wearied. For if he gave up any part of this sign, which was an imitation of the cross, the people were beaten, as is recorded in the writings of Moses; but if he remained in this form, Amalek was proportionally defeated, and he who prevailed prevailed by the cross. For it was not because Moses so prayed that the people were stronger, but because, while one who bore the name of Jesus (Joshua) was in the forefront of the battle, he himself made the sign of the cross. For who of you knows not that the prayer of one who accompanies it with lamentation and tears, with the body prostrate, or with bended knees, propitiates God most of all? But in such a manner neither he nor any other one, while sitting on a stone, prayed. Nor even the stone symbolized Christ, as I have shown. __________________________________________________________________ [2302] [This intense abhorrence of the cross made it worth while to show that these similitudes existed under the law. They were ad hominem appeals, and suited to Jewish modes of thought.] __________________________________________________________________ Chapter XCI.--The cross was foretold in the blessings of Joseph, and in the serpent that was lifted up. "And God by Moses shows in another way the force of the mystery of the cross, when He said in the blessing wherewith Joseph was blessed, From the blessing of the Lord is his land; for the seasons of heaven, and for the dews, and for the deep springs from beneath, and for the seasonable fruits of the sun, [2303] and for the coming together of the months, and for the heights of the everlasting mountains, and for the heights of the hills, and for the ever-flowing rivers, and for the fruits of the fatness of the earth; and let the things accepted by Him who appeared in the bush come on the head and crown of Joseph. Let him be glorified among his brethren; [2304] his beauty is [like] the firstling of a bullock; his horns the horns of an unicorn: with these shall he push the nations from one end of the earth to another.' [2305] Now, no one could say or prove that the horns of an unicorn represent any other fact or figure than the type which portrays the cross. For the one beam is placed upright, from which the highest extremity is raised up into a horn, when the other beam is fitted on to it, and the ends appear on both sides as horns joined on to the one horn. And the part which is fixed in the centre, on which are suspended those who are crucified, also stands out like a horn; and it also looks like a horn conjoined and fixed with the other horns. And the expression, With these shall he push as with horns the nations from one end of the earth to another,' is indicative of what is now the fact among all the nations. For some out of all the nations, through the power of this mystery, having been so pushed, that is, pricked in their hearts, have turned from vain idols and demons to serve God. But the same figure is revealed for the destruction and condemnation of the unbelievers; even as Amalek was defeated and Israel victorious when the people came out of Egypt, by means of the type of the stretching out of Moses' hands, and the name of Jesus (Joshua), by which the son of Nave (Nun) was called. And it seems that the type and sign, which was erected to counteract the serpents which bit Israel, was intended for the salvation of those who believe that death was declared to come thereafter on the serpent through Him that would be crucified, but salvation to those who had been bitten by him and had betaken themselves to Him that sent His Son into the world to be crucified. [2306] For the Spirit of prophecy by Moses did not teach us to believe in the serpent, since it shows us that he was cursed by God from the beginning; and in Isaiah tells us that he shall be put to death as an enemy by the mighty sword, which is Christ. __________________________________________________________________ [2303] There is a variety of reading here: either abussou pegon katothen katharon: or, abussou pegon katothen, kai kath' horan gennematon, k.t.l., which we prefer. [2304] The translation in the text is a rendering of the Septuagint. The mss. of Justin read: "Being glorified as the first-born among his brethren." [2305] Deut. xxxiii. 13-17. [2306] [A clumsy exposition of St. John iii. 14.] __________________________________________________________________ Chapter XCII.--Unless the scriptures be understood through God's great grace, God will not appear to have taught always the same righteousness. "Unless, therefore, a man by God's great grace receives the power to understand what has been said and done by the prophets, the appearance of being able to repeat the words or the deeds will not profit him, if he cannot explain the argument of them. And will they not assuredly appear contemptible to many, since they are related by those who understood them not? For if one should wish to ask you why, since Enoch, Noah with his sons, and all others in similar circumstances, who neither were circumcised nor kept the Sabbath, pleased God, God demanded by other leaders, and by the giving of the law after the lapse of so many generations, that those who lived between the times of Abraham and of Moses be justified by circumcision, and that those who lived after Moses be justified by circumcision and the other ordinances--to wit, the Sabbath, and sacrifices, and libations, [2307] and offerings; [God will be slandered] unless you show, as I have already said, that God who foreknew was aware that your nation would deserve expulsion from Jerusalem, and that none would be permitted to enter into it. (For [2308] you are not distinguished in any other way than by the fleshly circumcision, as I remarked previously. For Abraham was declared by God to be righteous, not on account of circumcision, but on account of faith. For before he was circumcised the following statement was made regarding him: Abraham believed God, and it was accounted unto him for righteousness.' [2309] And we, therefore, in the uncircumcision of our flesh, believing God through Christ, and having that circumcision which is of advantage to us who have acquired it --namely, that of the heart--we hope to appear righteous before and well-pleasing to God: since already we have received His testimony through the words of the prophets.) [And, further, God will be slandered unless you show] that you were commanded to observe the Sabbath, and to present offerings, and that the Lord submitted to have a place called by the name of God, in order that, as has been said, you might not become impious and godless by worshipping idols and forgetting God, as indeed you do always appear to have been. (Now, that God enjoined the ordinances of Sabbaths and offerings for these reasons, I have proved in what I previously remarked; but for the sake of those who came to-day, I wish to repeat nearly the whole.) For if this is not the case, God will be slandered, [2310] as having no foreknowledge, and as not teaching all men to know and to do the same acts of righteousness (for many generations of men appear to have existed before Moses); and the Scripture is not true which affirms that God is true and righteous, and all His ways are judgments, and there is no unrighteousness in him.' But since the Scripture is true, God is always willing that such even as you be neither foolish nor lovers of yourselves, in order that you may obtain the salvation of Christ, [2311] who pleased God, and received testimony from Him, as I have already said, by alleging proof from the holy words of prophecy. __________________________________________________________________ [2307] Or, "ashes," spodon for spondon. [2308] We have adopted the parenthesis inserted by Maranus. Langus would insert before it, ti hexete apokrinasthai; "What will you have to answer?" [2309] Gen. xv. 6. [2310] We have supplied this phrase twice above. [2311] Literally, salvation along with Christ, that is, salvation by the aid of Christ. __________________________________________________________________ Chapter XCIII.--The same kind of righteousness is bestowed on all. Christ comprehends it in two precepts. "For [God] sets before every race of mankind that which is always and universally just, as well as all righteousness; and every race knows that adultery, and fornication, and homicide, [2312] and such like, are sinful; and though they all commit such practices, yet they do not escape from the knowledge that they act unrighteously whenever they so do, with the exception of those who are possessed with an unclean spirit, and who have been debased by education, by wicked customs, and by sinful institutions, and who have lost, or rather quenched and put under, their natural ideas. For we may see that such persons are unwilling to submit to the same things which they inflict upon others, and reproach each other with hostile consciences for the acts which they perpetrate. And hence I think that our Lord and Saviour Jesus Christ spoke well when He summed up all righteousness and piety in two commandments. They are these: Thou shalt love the Lord thy God with all thy heart, and with all thy strength, and thy neighbour as thyself.' [2313] For the man who loves God with all the heart, and with all the strength, being filled with a God-fearing mind, will reverence no other god; and since God wishes it, he would reverence that angel who is beloved by the same Lord and God. And the man who loves his neighbour as himself will wish for him the same good things that he wishes for himself, and no man will wish evil things for himself. Accordingly, he who loves his neighbour would pray and labour that his neighbour may be possessed of the same benefits as himself. Now nothing else is neighbour to man than that similarly-affectioned and reasonable being--man. Therefore, since all righteousness is divided into two branches, namely, in so far as it regards God and men, whoever, says the Scripture, loves the Lord God with all the heart, and all the strength, and his neighbour as himself, would be truly a righteous man. But you were never shown to be possessed of friendship or love either towards God, or towards the prophets, or towards yourselves, but, as is evident, you are ever found to be idolaters and murderers of righteous men, so that you laid hands even on Christ Himself; and to this very day you abide in your wickedness, execrating those who prove that this man who was crucified by you is the Christ. Nay, more than this, you suppose that He was crucified as hostile to and cursed by God, which supposition is the product of your most irrational mind. For though you have the means of understanding that this man is Christ from the signs given by Moses, yet you will not; but, in addition, fancying that we can have no arguments, you put whatever question comes into your minds, while you yourselves are at a loss for arguments whenever you meet with some firmly established Christian. __________________________________________________________________ [2312] andromania is read in mss. for androphonia. [2313] Matt. xxii. 37. __________________________________________________________________ Chapter XCIV.--In what sense he who hangs on a tree is cursed. "For tell me, was it not God who commanded by Moses that no image or likeness of anything which was in heaven above or which was on the earth should be made, and yet who caused the brazen serpent to be made by Moses in the wilderness, and set it up for a sign by which those bitten by serpents were saved? Yet is He free from unrighteousness. For by this, as I previously remarked, He proclaimed the mystery, by which He declared that He would break the power of the serpent which occasioned the transgression of Adam, and [would bring] to them that believe on Him [who was foreshadowed] by this sign, i.e., Him who was to be crucified, salvation from the fangs of the serpent, which are wicked deeds, idolatries, and other unrighteous acts. Unless the matter be so understood, give me a reason why Moses set up the brazen serpent for a sign, and bade those that were bitten gaze at it, and the wounded were healed; and this, too, when he had himself commanded that no likeness of anything whatsoever should be made." On this, another of those who came on the second day said, "You have spoken truly: we cannot give a reason. For I have frequently interrogated the teachers about this matter, and none of them gave me a reason: therefore continue what you are speaking; for we are paying attention while you unfold the mystery, on account of which the doctrines of the prophets are falsely slandered." Then I replied, "Just as God commanded the sign to be made by the brazen serpent, and yet He is blameless; even so, though a curse lies in the law against persons who are crucified, yet no curse lies on the Christ of God, by whom all that have committed things worthy of a curse are saved. [2314] __________________________________________________________________ [2314] [Gal. iii. 13.] __________________________________________________________________ Chapter XCV.--Christ took upon Himself the curse due to us. "For the whole human race will be found to be under a curse. For it is written in the law of Moses, Cursed is every one that continueth not in all things that are written in the book of the law to do them.' [2315] And no one has accurately done all, nor will you venture to deny this; but some more and some less than others have observed the ordinances enjoined. But if those who are under this law appear to be under a curse for not having observed all the requirements, how much more shall all the nations appear to be under a curse who practise idolatry, who seduce youths, and commit other crimes? If, then, the Father of all wished His Christ for the whole human family to take upon Him the curses of all, knowing that, after He had been crucified and was dead, He would raise Him up, why do you argue about Him, who submitted to suffer these things according to the Father's will, as if He were accursed, and do not rather bewail yourselves? For although His Father caused Him to suffer these things in behalf of the human family, yet you did not commit the deed as in obedience to the will of God. For you did not practise piety when you slew the prophets. And let none of you say: If His Father wished Him to suffer this, in order that by His stripes the human race might be healed, we have done no wrong. If, indeed, you repent of your sins, and recognise Him to be Christ, and observe His commandments, then you may assert this; for, as I have said before, remission of sins shall be yours. But if you curse Him and them that believe on Him, and, when you have the power, put them to death, how is it possible that requisition shall not be made of you, as of unrighteous and sinful men, altogether hard-hearted and without understanding, because you laid your hands on Him? __________________________________________________________________ [2315] Deut. xxvii. 26. __________________________________________________________________ Chapter XCVI.--That curse was a prediction of the things which the Jews would do. "For the statement in the law, Cursed is every one that hangeth on a tree,' [2316] confirms our hope which depends on the crucified Christ, not because He who has been crucified is cursed by God, but because God foretold that which would be done by you all, and by those like to you, who do not know [2317] that this is He who existed before all, who is the eternal Priest of God, and King, and Christ. And you clearly see that this has come to pass. For you curse in your synagogues all those who are called [2318] from Him Christians; and other nations effectively carry out the curse, putting to death those who simply confess themselves to be Christians; to all of whom we say, You are our brethren; rather recognise the truth of God. And while neither they nor you are persuaded by us, but strive earnestly to cause us to deny the name of Christ, we choose rather and submit to death, in the full assurance that all the good which God has promised through Christ He will reward us with. And in addition to all this we pray for you, that Christ may have mercy upon you. For He taught us to pray for our enemies also, saying, Love your enemies; be kind and merciful, as your heavenly Father is.' [2319] For we see that the Almighty God is kind and merciful, causing His sun to rise on the unthankful and on the righteous, and sending rain on the holy and on the wicked; all of whom He has taught us He will judge. __________________________________________________________________ [2316] Deut. xxi. 23. [2317] We read epistamenon for epistamenon. Otherwise to be translated: "God foretold that which you did not know," etc. [2318] legomenon for genomenon. [2319] Luke vi. 35. __________________________________________________________________ Chapter XCVII.--Other predictions of the cross of Christ. "For it was not without design that the prophet Moses, when Hur and Aaron upheld his hands, remained in this form until evening. For indeed the Lord remained upon the tree almost until evening, and they buried Him at eventide; then on the third day He rose again. This was declared by David thus: With my voice I cried to the Lord, and He heard me out of His holy hill. I laid me down, and slept; I awaked, for the Lord sustained me.' [2320] And Isaiah likewise mentions concerning Him the manner in which He would die, thus: I have spread out My hands unto a people disobedient, and gainsaying, that walk in a way which is not good.' [2321] And that He would rise again, Isaiah himself said: His burial has been taken away from the midst, and I will give the rich for His death.' [2322] And again, in other words, David in the twenty-first [2323] Psalm thus refers to the suffering and to the cross in a parable of mystery: They pierced my hands and my feet; they counted all my bones. They considered and gazed on me; they parted my garments among themselves, and cast lots upon my vesture.' For when they crucified Him, driving in the nails, they pierced His hands and feet; and those who crucified Him parted His garments among themselves, each casting lots for what he chose to have, and receiving according to the decision of the lot. And this very Psalm you maintain does not refer to Christ; for you are in all respects blind, and do not understand that no one in your nation who has been called King or Christ has ever had his hands or feet pierced while alive, or has died in this mysterious fashion--to wit, by the cross--save this Jesus alone. __________________________________________________________________ [2320] Ps. iii. 4, 5. [2321] Isa. lxv. 2; comp. also Rom. x. 21. [2322] Isa. liii. 9. [2323] That is, Ps. xxii. 16-18. __________________________________________________________________ Chapter XCVIII.--Predictions of Christ in Ps. xxii. "I shall repeat the whole Psalm, in order that you may hear His reverence to the Father, and how He refers all things to Him, and prays to be delivered by Him from this death; at the same time declaring in the Psalm who they are that rise up against Him, and showing that He has truly become man capable of suffering. It is as follows: O God, my God, attend to me: why hast Thou forsaken me? The words of my transgressions are far from my salvation. O my God, I will cry to Thee in the day-time, and Thou wilt not hear; and in the night-season, and it is not for want of understanding in me. But Thou, the Praise of Israel, inhabitest the holy place. Our fathers trusted in Thee; they trusted, and Thou didst deliver them. They cried unto Thee, and were delivered: they trusted in Thee, and were not confounded. But I am a worm, and no man; a reproach of men, and despised of the people. All they that see me laughed me to scorn; they spake with the lips, they shook the head: He trusted on the Lord: let Him deliver him, let Him save him, since he desires Him. For Thou art He that took me out of the womb; my hope from the breasts of my mother: I was cast upon Thee from the womb. Thou art my God from my mother's belly: be not far from me, for trouble is near; for there is none to help. Many calves have compassed me; fat bulls have beset me round. They opened their mouth upon me, as a ravening and roaring lion. All my bones are poured out and dispersed like water. My heart has become like wax melting in the midst of my belly. My strength is dried up like a potsherd; and my tongue has cleaved to my throat; and Thou hast brought me into the dust of death. For many dogs have surrounded me; the assembly of the wicked have beset me round. They pierced my hands and my feet, they did tell all my bones. They did look and stare upon me; they parted my garments among them, and cast lots upon my vesture. But do not Thou remove Thine assistance from me, O Lord: give heed to help me; deliver my soul from the sword, and my [2324] only-begotten from the hand of the dog. Save me from the lion's mouth, and my humility from the horns of the unicorns. I will declare Thy name to my brethren; in the midst of the Church will I praise Thee. Ye that fear the Lord, praise Him: all ye the seed of Jacob, glorify Him. Let all the seed of Israel fear Him.' " __________________________________________________________________ [2324] Probably should be "Thy." __________________________________________________________________ Chapter XCIX.--In the commencement of the Psalm are Christ's dying words. And when I had said these words, I continued: "Now I will demonstrate to you that the whole Psalm refers thus to Christ, by the words which I shall again explain. What is said at first--O God, my God, attend to me: why hast Thou forsaken me?'--announced from the beginning that which was to be said in the time of Christ. For when crucified, He spake: O God, my God, why hast Thou forsaken me?' And what follows: The words of my transgressions are far from my salvation. O my God, I will cry to Thee in the day-time, and Thou wilt not hear; and in the night-season, and it is not for want of understanding in me.' These, as well as the things which He was to do, were spoken. For on the day on which He was to be crucified, [2325] having taken three of His disciples to the hill called Olivet, situated opposite to the temple in Jerusalem, He prayed in these words: Father, if it be possible, let this cup pass from me.' [2326] And again He prayed: Not as I will, but as Thou wilt;' [2327] showing by this that He had become truly a suffering man. But lest any one should say, He did not know then that He had to suffer, He adds immediately in the Psalm: And it is not for want of understanding in me.' Even as there was no ignorance on God's part when He asked Adam where he was, or asked Cain where Abel was; but [it was done] to convince each what kind of man he was, and in order that through the record [of Scripture] we might have a knowledge of all: so likewise Christ declared that ignorance was not on His side, but on theirs, who thought that He was not the Christ, but fancied they would put Him to death, and that He, like some common mortal, would remain in Hades. __________________________________________________________________ [2325] [Jewish computation of the evening as part of the succeeding day.] [2326] Matt. xxvi. 39. [2327] Ibid. __________________________________________________________________ Chapter C.--In what sense Christ is [called] Jacob, and Israel, and Son of Man. "Then what follows --But Thou, the praise of Israel, inhabitest the holy place'--declared that He is to do something worthy of praise and wonderment, being about to rise again from the dead on the third day after the crucifixion; and this He has obtained from the Father. For I have showed already that Christ is called both Jacob and Israel; and I have proved that it is not in the blessing of Joseph and Judah alone that what relates to Him was proclaimed mysteriously, but also in the Gospel it is written that He said: All things are delivered unto me by My Father;' and, No man knoweth the Father but the Son; nor the Son but the Father, and they to whom the Son will reveal Him.' [2328] Accordingly He revealed to us all that we have perceived by His grace out of the Scriptures, so that we know Him to be the first-begotten of God, and to be before all creatures; likewise to be the Son of the patriarchs, since He assumed flesh by the Virgin of their family, and submitted to become a man without comeliness, dishonoured, and subject to suffering. Hence, also, among His words He said, when He was discoursing about His future sufferings: The Son of man must suffer many things, and be rejected by the Pharisees and Scribes, and be crucified, and on the third day rise again.' [2329] He said then that He was the Son of man, either because of His birth by the Virgin, who was, as I said, of the family of David, [2330] and Jacob, and Isaac, and Abraham; or because Adam [2331] was the father both of Himself and of those who have been first enumerated from whom Mary derives her descent. For we know that the fathers of women are the fathers likewise of those children whom their daughters bear. For [Christ] called one of His disciples-- previously known by the name of Simon--Peter; since he recognised Him to be Christ the Son of God, by the revelation of His Father: and since we find it recorded in the memoirs of His apostles that He is the Son of God, and since we call Him the Son, we have understood that He proceeded before all creatures from the Father by His power and will (for He is addressed in the writings of the prophets in one way or another as Wisdom, and the Day, [2332] and the East, and a Sword, and a Stone, and a Rod, and Jacob, and Israel); and that He became man by the Virgin, in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin. For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God; [2333] and she replied, Be it unto me according to thy word.' " [2334] And by her has He been born, to whom we have proved so many Scriptures refer, and by whom God destroys both the serpent and those angels and men who are like him; but works deliverance from death to those who repent of their wickedness and believe upon Him. __________________________________________________________________ [2328] Matt. xi. 27. [2329] Matt. xvi. 21. [2330] [Note this testimony to Mary's descent from David.] [2331] The text is, auton ton 'Abraam patera. Thirlby proposed auton tou 'Adam: Maranus changed this into autou ton 'Adam patera. [2332] It is not easy, says Maranus, to say in what Scripture Christ is so called. [Clearly he refers to the Dayspring (St. Luke i. 78) as the LXX. render many texts of the O.T. See Zech. iii. 8.] Perhaps Justin had in his mind the passage, "This the day which the Lord hath made" (Ps. cxviii. 24). Clem. Alex. teaches that Christ is here referred to. [2333] Luke i. 35. See Meyer in loc. [2334] Luke i. 38. __________________________________________________________________ Chapter CI.--Christ refers all things to the Father "Then what follows of the Psalm is this, in which He says: Our fathers trusted in Thee; they trusted, and Thou didst deliver them. They cried unto Thee, and were not confounded. But I am a worm, and no man; a reproach of men, and despised of the people;' which show that He admits them to be His fathers, who trusted in God and were saved by Him, who also were the fathers of the Virgin, by whom He was born and became man; and He foretells that He shall be saved by the same God, but boasts not in accomplishing anything through His own will or might. For when on earth He acted in the very same manner, and answered to one who addressed Him as Good Master:' Why callest thou me good? One is good, my Father who is in heaven.' [2335] But when He says, I am a worm, and no man; a reproach of men, and despised of the people,' He prophesied the things which do exist, and which happen to Him. For we who believe on Him are everywhere a reproach, despised of the people;' for, rejected and dishonoured by your nation, He suffered those indignities which you planned against Him. And the following: All they that see me laughed me to scorn; they spake with the lips, they shook the head: He trusted in the Lord; let Him deliver him, since he desires Him;' this likewise He foretold should happen to Him. For they that saw Him crucified shook their heads each one of them, and distorted their lips, and twisting their noses to each other, [2336] they spake in mockery the words which are recorded in the memoirs of His apostles: He said he was the Son of God: let him come down; let God save him.' __________________________________________________________________ [2335] Luke xviii. 18 f. [2336] The text is corrupt, and the meaning doubtful. Otto translates: naribus inter se certantes. __________________________________________________________________ Chapter CII.--The prediction of the events which happened to Christ when He was born. Why God permitted it. "And what follows --My hope from the breasts of my mother. On Thee have I been cast from the womb; from my mother's belly Thou art my God: for there is no helper. Many calves have compassed me; fat bulls have beset me round. They opened their mouth upon me, as a ravening and a roaring lion. All my bones are poured out and dispersed like water. My heart has become like wax melting in the midst of my belly. My strength is become dry like a potsherd; and my tongue has cleaved to my throat' --foretold what would come to pass; for the statement, My hope from the breasts of my mother,' [is thus explained]. As soon as He was born in Bethlehem, as I previously remarked, king Herod, having learned from the Arabian Magi about Him, made a plot to put Him to death, and by God's command Joseph took Him with Mary and departed into Egypt. For the Father had decreed that He whom He had begotten should be put to death, but not before He had grown to manhood, and proclaimed the word which proceeded from Him. But if any of you say to us, Could not God rather have put Herod to death? I return answer by anticipation: Could not God have cut off in the beginning the serpent, so that he exist not, rather than have said, And I will put enmity between him and the woman, and between his seed and her seed?' [2337] Could He not have at once created a multitude of men? But yet, since He knew that it would be good, He created both angels and men free to do that which is righteous, and He appointed periods of time during which He knew it would be good for them to have the exercise of free-will; and because He likewise knew it would be good, He made general and particular judgments; each one's freedom of will, however, being guarded. Hence Scripture says the following, at the destruction of the tower, and division and alteration of tongues: And the Lord said, Behold, the people is one, and they have all one language; and this they have begun to do: and now nothing will be restrained from them of all which they have attempted to do.' [2338] And the statement, My strength is become dry like a potsherd, and my tongue has cleaved to my throat,' was also a prophecy of what would be done by Him according to the Father's will. For the power of His strong word, by which He always confuted the Pharisees and Scribes, and, in short, all your nation's teachers that questioned Him, had a cessation like a plentiful and strong spring, the waters of which have been turned off, when He kept silence, and chose to return no answer to any one in the presence of Pilate; as has been declared in the memoirs of His apostles, in order that what is recorded by Isaiah might have efficacious fruit, where it is written, The Lord gives me a tongue, that I may know when I ought to speak.' [2339] Again, when He said, Thou art my God; be not far from me,' He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. For if the Son of God evidently states that He can be saved, [neither] [2340] because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves? __________________________________________________________________ [2337] Gen. iii. 15. [2338] Gen. xi. 6. [2339] Isa. l. 4. [2340] Not found in mss. __________________________________________________________________ Chapter CIII.--The Pharisees are the bulls: the roaring lion is Herod or the devil. "Then what is next said in the Psalm--For trouble is near, for there is none to help me. Many calves have compassed me; fat bulls have beset me round. They opened their mouth upon me as a ravening and roaring lion. All my bones are poured out and dispersed like water,'--was likewise a prediction of the events which happened to Him. For on that night when some of your nation, who had been sent by the Pharisees and Scribes, and teachers, [2341] came upon Him from the Mount [2342] of Olives, those whom Scripture called butting and prematurely destructive calves surrounded Him. And the expression, Fat bulls have beset me round,' He spoke beforehand of those who acted similarly to the calves, when He was led before your teachers. And the Scripture described them as bulls, since we know that bulls are authors of calves' existence. As therefore the bulls are the begetters of the calves, so your teachers were the cause why their children went out to the Mount of Olives to take Him and bring Him to them. And the expression, For there is none to help,' is also indicative of what took place. For there was not even a single man to assist Him as an innocent person. And the expression, They opened their mouth upon me like a roaring lion,' designates him who was then king of the Jews, and was called Herod, a successor of the Herod who, when Christ was born, slew all the infants in Bethlehem born about the same time, because he imagined that amongst them He would assuredly be of whom the Magi from Arabia had spoken; for he was ignorant of the will of Him that is stronger than all, how He had commanded Joseph and Mary to take the Child and depart into Egypt, and there to remain until a revelation should again be made to them to return into their own country. And there they did remain until Herod, who slew the infants in Bethlehem, was dead, and Archelaus had succeeded him. And he died before Christ came to the dispensation on the cross which was given Him by His Father. And when Herod succeeded Archelaus, having received the authority which had been allotted to him, Pilate sent to him by way of compliment Jesus bound; and God foreknowing that this would happen, had thus spoken: And they brought Him to the Assyrian, a present to the king.' [2343] Or He meant the devil by the lion roaring against Him: whom Moses calls the serpent, but in Job and Zechariah he is called the devil, and by Jesus is addressed as Satan, showing that a compounded name was acquired by him from the deeds which he performed. For Sata' in the Jewish and Syrian tongue means apostate; and Nas' is the word from which he is called by interpretation the serpent, i.e., according to the interpretation of the Hebrew term, from both of which there arises the single word Satanas. For this devil, when [Jesus] went up from the river Jordan, at the time when the voice spake to Him, Thou art my Son: this day have I begotten Thee,' [2344] is recorded in the memoirs of the apostles to have come to Him and tempted Him, even so far as to say to Him, Worship me;' and Christ answered him, Get thee behind me, Satan: thou shalt worship the Lord thy God, and Him only shalt thou serve.' [2345] For as he had deceived Adam, so he hoped [2346] that he might contrive some mischief against Christ also. Moreover, the statement, All my bones are poured out [2347] and dispersed like water; my heart has become like wax, melting in the midst of my belly,' was a prediction of that which happened to Him on that night when men came out against Him to the Mount of Olives to seize Him. For in the memoirs which I say were drawn up by His apostles and those who followed them, [it is recorded] that His sweat fell down like drops of blood while He was praying, and saying, If it be possible, let this cup pass:' [2348] His heart and also His bones trembling; His heart being like wax melting in His belly: [2349] in order that we may perceive that the Father wished His Son really [2350] to undergo such sufferings for our sakes, and may not say that He, being the Son of God, did not feel what was happening to Him and inflicted on Him. Further, the expression, My strength is dried up like a potsherd, and my tongue has cleaved to my throat,' was a prediction, as I previously remarked, of that silence, when He who convicted all your teachers of being unwise returned no answer at all. __________________________________________________________________ [2341] kai ton didaskalon, adopted instead of kata ten didaskalian, "according to their instructions." [2342] apo tou orous. Justin seems to have supposed that the Jews came on Christ from some point of the hill while He was in the valley below. 'Epi tou orous and epi to oros have been suggested. [2343] Hos. x. 6. [2344] Ps. ii. 7; Matt. iii. 17. [2345] Matt. iv. 9, 10. [2346] Literally, "said." [2347] Maranus says it is hardly to be doubted that Justin read, "I am poured out like water," etc. [2348] Luke xxii. 44, 42. [2349] [Breast, rather. The (koile) cavity of the nobler viscera.] [2350] Justin refers to the opinion of the Docetes, that Christ suffered in appearance merely, and not in reality. __________________________________________________________________ Chapter CIV.--Circumstances of Christ's death are predicted in this Psalm. "And the statement, Thou hast brought me into the dust of death; for many dogs have surrounded me: the assembly of the wicked have beset me round. They pierced my hands and my feet. They did tell all my bones. They did look and stare upon me. They parted my garments among them, and cast lots upon my vesture,'--was a prediction, as I said before, of the death to which the synagogue of the wicked would condemn Him, whom He calls both dogs and hunters, declaring that those who hunted Him were both gathered together and assiduously striving to condemn Him. And this is recorded to have happened in the memoirs of His apostles. And I have shown that, after His crucifixion, they who crucified Him parted His garments among them. __________________________________________________________________ Chapter CV.--The Psalm also predicts the crucifixion and the subject of the last prayers of Christ on Earth. "And what follows of the Psalm,--But Thou, Lord, do not remove Thine assistance from me; give heed to help me. Deliver my soul from the sword, and my [2351] only-begotten from the hand of the dog; save me from the lion's mouth, and my humility from the horns of the unicorns,'--was also information and prediction of the events which should befall Him. For I have already proved that He was the only-begotten of the Father of all things, being begotten in a peculiar manner Word and Power by Him, and having afterwards become man through the Virgin, as we have learned from the memoirs. Moreover, it is similarly foretold that He would die by crucifixion. For the passage, Deliver my soul from the sword, and my [2352] only-begotten from the hand of the dog; save me from the lion's mouth, and my humility from the horns of the unicorns,' is indicative of the suffering by which He should die, i.e., by crucifixion. For the horns of the unicorns,' I have already explained to you, are the figure of the cross only. And the prayer that His soul should be saved from the sword, and lion's mouth, and hand of the dog, was a prayer that no one should take possession of His soul: so that, when we arrive at the end of life, we may ask the same petition from God, who is able to turn away every shameless evil angel from taking our souls. And that the souls survive, I have shown [2353] to you from the fact that the soul of Samuel was called up by the witch, as Saul demanded. And it appears also, that all the souls of similar righteous men and prophets fell under the dominion of such powers, as is indeed to be inferred from the very facts in the case of that witch. Hence also God by His Son teaches [2354] us for whose sake these things seem to have been done, always to strive earnestly, and at death to pray that our souls may not fall into the hands of any such power. For when Christ was giving up His spirit on the cross, He said, Father, into Thy hands I commend my spirit,' [2355] as I have learned also from the memoirs. For He exhorted His disciples to surpass the pharisaic way of living, with the warning, that if they did not, they might be sure they could not be saved; and these words are recorded in the memoirs: Unless your righteousness exceed that of the Scribes and Pharisees, ye shall not enter into the kingdom of heaven.' [2356] __________________________________________________________________ [2351] See note on chap. xcviii. [2352] Ibid. [2353] This demonstration is not given. [It could not be. The woman was herself frightened by the direct interposition of God. 1 Sam. xxviii. 12, 13.] [2354] Sylburg proposed dikaious ginesthai for di ous gin, "to strive earnestly to become righteous, and at death to pray." [2355] Luke xxiii. 46. [2356] Matt. v. 20. __________________________________________________________________ Chapter CVI.--Christ's resurrection is foretold in the conclusion of the Psalm. "The remainder of the Psalm makes it manifest that He knew His Father would grant to Him all things which He asked, and would raise Him from the dead; and that He urged all who fear God to praise Him because He had compassion on all races of believing men, through the mystery of Him who was crucified; and that He stood in the midst of His brethren the apostles (who repented of their flight from Him when He was crucified, after He rose from the dead, and after they were persuaded by Himself that, before His passion He had mentioned to them that He must suffer these things, and that they were announced beforehand by the prophets), and when living with them sang praises to God, as is made evident in the memoirs of the apostles. The words are the following: I will declare Thy name to my brethren; in the midst of the Church will I praise Thee. Ye that fear the Lord, praise Him; all ye, the seed of Jacob, glorify Him. Let all the seed of Israel fear Him.' And when it is said that He changed the name of one of the apostles to Peter; and when it is written in the memoirs of Him that this so happened, as well as that He changed the names of other two brothers, the sons of Zebedee, to Boanerges, which means sons of thunder; this was an announcement of the fact that it was He by whom Jacob was called Israel, and Oshea called Jesus (Joshua), under whose name the people who survived of those that came from Egypt were conducted into the land promised to the patriarchs. And that He should arise like a star from the seed of Abraham, Moses showed beforehand when he thus said, A star shall arise from Jacob, and a leader from Israel;' [2357] and another Scripture says, Behold a man; the East is His name.' [2358] Accordingly, when a star rose in heaven at the time of His birth, as is recorded in the memoirs of His apostles, the Magi from Arabia, recognising the sign by this, came and worshipped Him. __________________________________________________________________ [2357] Num. xxiv. 17. [2358] [Or, "Dayspring."] Zech. vi. 12 (according to LXX.). __________________________________________________________________ Chapter CVII.--The same is taught from the history of Jonah. "And that He would rise again on the third day after the crucifixion, it is written [2359] in the memoirs that some of your nation, questioning Him, said, Show us a sign;' and He replied to them, An evil and adulterous generation seeketh after a sign; and no sign shall be given them, save the sign of Jonah.' And since He spoke this obscurely, it was to be understood by the audience that after His crucifixion He should rise again on the third day. And He showed that your generation was more wicked and more adulterous than the city of Nineveh; for the latter, when Jonah preached to them, after he had been cast up on the third day from the belly of the great fish, that after three (in other versions, forty) [2360] days they should all perish, proclaimed a fast of all creatures, men and beasts, with sackcloth, and with earnest lamentation, with true repentance from the heart, and turning away from unrighteousness, in the belief that God is merciful and kind to all who turn from wickedness; so that the king of that city himself, with his nobles also, put on sackcloth and remained fasting and praying, and obtained their request that the city should not be overthrown. But when Jonah was grieved that on the (fortieth) third day, as he proclaimed, the city was not overthrown, by the dispensation of a gourd [2361] springing up from the earth for him, under which he sat and was shaded from the heat (now the gourd had sprung up suddenly, and Jonah had neither planted nor watered it, but it had come up all at once to afford him shade), and by the other dispensation of its withering away, for which Jonah grieved, [God] convicted him of being unjustly displeased because the city of Nineveh had not been overthrown, and said, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night. And shall I not spare Nineveh, the great city, wherein dwell more than six score thousand persons that cannot discern between their right hand and their left hand; and also much cattle?' [2362] __________________________________________________________________ [2359] Matt. xii. 38 f. [2360] In the LXX. only three days are recorded, though in the Hebrew and other versions forty. The parenthetic clause is probably the work of a transcriber. [2361] Read kikuona for sikuona. [2362] Jon. iv. 10 f. __________________________________________________________________ Chapter CVIII.--The resurrection of Christ did not convert the Jews. But through the whole world they have sent men to accuse Christ. "And though all the men of your nation knew the incidents in the life of Jonah, and though Christ said amongst you that He would give the sign of Jonah, exhorting you to repent of your wicked deeds at least after He rose again from the dead, and to mourn before God as did the Ninevites, in order that your nation and city might not be taken and destroyed, as they have been destroyed; yet you not only have not repented, after you learned that He rose from the dead, but, as I said before [2363] you have sent chosen and ordained men throughout all the world to proclaim that a godless and lawless heresy had sprung from one Jesus, a Galilæan deceiver, whom we crucified, but his disciples stole him by night from the tomb, where he was laid when unfastened from the cross, and now deceive men by asserting that he has risen from the dead and ascended to heaven. Moreover, you accuse Him of having taught those godless, lawless, and unholy doctrines which you mention to the condemnation of those who confess Him to be Christ, and a Teacher from and Son of God. Besides this, even when your city is captured, and your land ravaged, you do not repent, but dare to utter imprecations on Him and all who believe in Him. Yet we do not hate you or those who, by your means, have conceived such prejudices against us; but we pray that even now all of you may repent and obtain mercy from God, the compassionate and long-suffering Father of all. __________________________________________________________________ [2363] Chap. xvii. __________________________________________________________________ Chapter CIX.--The conversion of the Gentiles has been predicted by Micah. "But that the Gentiles would repent of the evil in which they led erring lives, when they heard the doctrine preached by His apostles from Jerusalem, and which they learned [2364] through them, suffer me to show you by quoting a short statement from the prophecy of Micah, one of the twelve [minor prophets]. This is as follows: And in the last days the mountain of the Lord shall be manifest, established on the top of the mountains; it shall be exalted above the hills, and people shall flow unto it. [2365] And many nations shall go, and say, Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob; and they shall enlighten us in His way, and we shall walk in His paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among many peoples, and shall rebuke strong nations afar off; and they shall beat their swords into ploughshares, and their spears into sickles: nation shall not lift up a sword against nation, neither shall they learn war any more. And each man shall sit under his vine and under his fig tree; and there shall be none to terrify: for the mouth of the Lord of hosts hath spoken it. For all people will walk in the name of their gods; but we will walk in the name of the Lord our God for ever. And it shall come to pass in that day, that I will assemble her that is afflicted, and gather her that is driven out, and whom I had plagued; and I shall make her that is afflicted a remnant, and her that is oppressed a strong nation. And the Lord shall reign over them in Mount Zion from henceforth, and even for ever.' " [2366] __________________________________________________________________ [2364] Read mathonta for pathonta. [2365] Literally, "people shall place a river in it." [2366] Mic. iv. 1 ff. __________________________________________________________________ Chapter CX.--A portion of the prophecy already fulfilled in the Christians: the rest shall be fulfilled at the second advent. And when I had finished these words, I continued: "Now I am aware that your teachers, sirs, admit the whole of the words of this passage to refer to Christ; and I am likewise aware that they maintain He has not yet come; or if they say that He has come, they assert that it is not known who He is; but when He shall become manifest and glorious, then it shall be known who He is. And then, they say, the events mentioned in this passage shall happen, just as if there was no fruit as yet from the words of the prophecy. O unreasoning men! understanding not what has been proved by all these passages, that two advents of Christ have been announced: the one, in which He is set forth as suffering, inglorious, dishonoured, and crucified; but the other, in which He shall come from heaven with glory, when the man of apostasy, [2367] who speaks strange things against the Most High, shall venture to do unlawful deeds on the earth against us the Christians, who, having learned the true worship of God from the law, and the word which went forth from Jerusalem by means of the apostles of Jesus, have fled for safety to the God of Jacob and God of Israel; and we who were filled with war, and mutual slaughter, and every wickedness, have each through the whole earth changed our warlike weapons,-- our swords into ploughshares, and our spears into implements of tillage, --and we cultivate piety, righteousness, philanthropy, faith, and hope, which we have from the Father Himself through Him who was crucified; and sitting each under his vine, i.e., each man possessing his own married wife. For you are aware that the prophetic word says, And his wife shall be like a fruitful vine.' [2368] Now it is evident that no one can terrify or subdue us who have believed in Jesus over all the world. For it is plain that, though beheaded, and crucified, and thrown to wild beasts, and chains, and fire, and all other kinds of torture, we do not give up our confession; but the more such things happen, the more do others and in larger numbers become faithful, and worshippers of God through the name of Jesus. For just as if one should cut away the fruit-bearing parts of a vine, it grows up again, and yields other branches flourishing and fruitful; even so the same thing happens with us. For the vine planted by God and Christ the Saviour is His people. But the rest of the prophecy shall be fulfilled at His second coming. For the expression, He that is afflicted [and driven out],' i.e., from the world, [implies] that, so far as you and all other men have it in your power, each Christian has been driven out not only from his own property, but even from the whole world; for you permit no Christian to live. But you say that the same fate has befallen your own nation. Now, if you have been cast out after defeat in battle, you have suffered such treatment justly indeed, as all the Scriptures bear witness; but we, though we have done no such [evil acts] after we knew the truth of God, are testified to by God, that, together with the most righteous, and only spotless and sinless Christ, we are taken away out of the earth. For Isaiah cries, Behold how the righteous perishes, and no man lays it to heart; and righteous men are taken away, and no man considers it.' [2369] __________________________________________________________________ [2367] 2 Thess. ii. 3; and see chap. xxxii. [2368] Ps. cxxviii. 3. [2369] Isa. lvii. 1. __________________________________________________________________ Chapter CXI.--The two advents were signified by the two goats. Other figures of the first advent, in which the Gentiles are freed by the blood of Christ. "And that it was declared by symbol, even in the time of Moses, that there would be two advents of this Christ, as I have mentioned previously, [is manifest] from the symbol of the goats presented for sacrifice during the fast. And again, by what Moses and Joshua did, the same thing was symbolically announced and told beforehand. For the one of them, stretching out his hands, remained till evening on the hill, his hands being supported; and this reveals a type of no other thing than of the cross: and the other, whose name was altered to Jesus (Joshua), led the fight, and Israel conquered. Now this took place in the case of both those holy men and prophets of God, that you may perceive how one of them could not bear up both the mysteries: I mean, the type of the cross and the type of the name. For this is, was, and shall be the strength of Him alone, whose name every power dreads, being very much tormented because they shall be destroyed by Him. Therefore our suffering and crucified Christ was not cursed by the law, but made it manifest that He alone would save those who do not depart from His faith. And the blood of the passover, sprinkled on each man's door-posts and lintel, delivered those who were saved in Egypt, when the first-born of the Egyptians were destroyed. For the passover was Christ, who was afterwards sacrificed, as also Isaiah said, He was led as a sheep to the slaughter.' [2370] And it is written, that on the day of the passover you seized Him, and that also during the passover you crucified Him. And as the blood of the passover saved those who were in Egypt, so also the blood of Christ will deliver from death those who have believed. Would God, then, have been deceived if this sign had not been above the doors? I do not say that; but I affirm that He announced beforehand the future salvation for the human race through the blood of Christ. For the sign of the scarlet thread, which the spies, sent to Jericho by Joshua, son of Nave (Nun), gave to Rahab the harlot, telling her to bind it to the window through which she let them down to escape from their enemies, also manifested the symbol of the blood of Christ, by which those who were at one time harlots and unrighteous persons out of all nations are saved, receiving remission of sins, and continuing no longer in sin. __________________________________________________________________ [2370] Isa. liii. 7. __________________________________________________________________ Chapter CXII.--The Jews expound these signs jejunely and feebly, and take up their attention only with insignificant matters. "But you, expounding these things in a low [and earthly] manner, impute much weakness to God, if you thus listen to them merely, and do not investigate the force of the words spoken. Since even Moses would in this way be considered a transgressor: for he enjoined that no likeness of anything in heaven, or on earth, or in the sea, be made; and then he himself made a brazen serpent and set it on a standard, and bade those who were bitten look at it: and they were saved when they looked at it. Will the serpent, then, which (I have already said) God had in the beginning cursed and cut off by the great sword, as Isaiah says, [2371] be understood as having preserved at that time the people? and shall we receive these things in the foolish acceptation of your teachers, and [regard] them not as signs? And shall we not rather refer the standard to the resemblance of the crucified Jesus, since also Moses by his outstretched hands, together with him who was named Jesus (Joshua), achieved a victory for your people? For in this way we shall cease to be at a loss about the things which the lawgiver did, when he, without forsaking God, persuaded the people to hope in a beast through which transgression and disobedience had their origin. And this was done and said by the blessed prophet with much intelligence and mystery; and there is nothing said or done by any one of the prophets, without exception, which one can justly reprehend, if he possess the knowledge which is in them. But if your teachers only expound to you why female camels are spoken of in this passage, and are not in that; or why so many measures of fine flour and so many measures of oil [are used] in the offerings; and do so in a low and sordid manner, while they never venture either to speak of or to expound the points which are great and worthy of investigation, or command you to give no audience to us while we expound them, and to come not into conversation with us; will they not deserve to hear what our Lord Jesus Christ said to them: Whited sepulchres, which appear beautiful outward, and within are full of dead men's bones; which pay tithe of mint, and swallow a camel: ye blind guides!' [2372] If, then, you will not despise the doctrines of those who exalt themselves and wish to be called Rabbi, Rabbi, and come with such earnestness and intelligence to the words of prophecy as to suffer the same inflictions from your own people which the prophets themselves did, you cannot receive any advantage whatsoever from the prophetic writings. __________________________________________________________________ [2371] Isa. xxvii. 1. [2372] Matt. xxiii. 27, 23, 24. [Note the examples he gives of the rabbinical expositions. He consents to their principle, but gives nobler analogies.] __________________________________________________________________ Chapter CXIII.--Joshua was a figure of Christ. "What I mean is this. Jesus (Joshua), as I have now frequently remarked, who was called Oshea, when he was sent to spy out the land of Canaan, was named by Moses Jesus (Joshua). Why he did this you neither ask, nor are at a loss about it, nor make strict inquiries. Therefore Christ has escaped your notice; and though you read, you understand not; and even now, though you hear that Jesus is our Christ, you consider not that the name was bestowed on Him not purposelessly nor by chance. But you make a theological discussion as to why one a' was added to Abraham's first name; and as to why one r' was added to Sarah's name, you use similar high-sounding disputations. [2373] But why do you not similarly investigate the reason why the name of Oshea the son of Nave (Nun), which his father gave him, was changed to Jesus (Joshua)? But since not only was his name altered, but he was also appointed successor to Moses, being the only one of his contemporaries who came out from Egypt, he led the surviving people into the Holy Land; and as he, not Moses, led the people into the Holy Land, and as he distributed it by lot to those who entered along with him, so also Jesus the Christ will turn again the dispersion of the people, and will distribute the good land to each one, though not in the same manner. For the former gave them a temporary inheritance, seeing he was neither Christ who is God, nor the Son of God; but the latter, after the holy resurrection, [2374] shall give us the eternal possession. The former, after he had been named Jesus (Joshua), and after he had received strength from His Spirit, caused the sun to stand still. For I have proved that it was Jesus who appeared to and conversed with Moses, and Abraham, and all the other patriarchs without exception, ministering to the will of the Father; who also, I say, came to be born man by the Virgin Mary, and I lives for ever. For the latter is He after [2375] whom and by whom the Father will renew both the heaven and the earth; this is He who shall shine an eternal light in Jerusalem; this is he who is the king of Salem after the order of Melchizedek, and the eternal Priest of the Most High. The former is said to have circumcised the people a second time with knives of stone (which was a sign of this circumcision with which Jesus Christ Himself has circumcised us from the idols made of stone and of other materials), and to have collected together those who were circumcised from the uncircumcision, i.e., from the error of the world, in every place by the knives of stone, to wit, the words of our Lord Jesus. For I have shown that Christ was proclaimed by the prophets in parables a Stone and a Rock. Accordingly the knives of stone we shall take to mean His words, by means of which so many who were in error have been circumcised from uncircumcision with the circumcision of the heart, with which God by Jesus commanded those from that time to be circumcised who derived their circumcision from Abraham, saying that Jesus (Joshua) would circumcise a second time with knives of stone those who entered into that holy land. __________________________________________________________________ [2373] According to the LXX., Sara was altered to Sarrha, and Abram to Abraam. [2374] Or, "resurrection of the saints." [2375] Justin seems to mean that the renewal of heaven and earth dates from the incarnation of Christ. [St. Matt. xix. 28.] __________________________________________________________________ Chapter CXIV.--Some rules for discerning what is said about Christ. The circumcision of the Jews is very different from that which Christians receive. "For the Holy Spirit sometimes brought about that something, which was the type of the future, should be done clearly; sometimes He uttered words about what was to take place, as if it was then taking place, or had taken place. And unless those who read perceive this art, they will not be able to follow the words of the prophets as they ought. For example's sake, I shall repeat some prophetic passages, that you may understand what I say. When He speaks by Isaiah, He was led as a sheep to the slaughter, and like a lamb before the shearer,' [2376] He speaks as if the suffering had already taken place. And when He says again, I have stretched out my hands to a disobedient and gainsaying people;' [2377] and when He says, Lord, who hath believed our report?' [2378] --the words are spoken as if announcing events which had already come to pass. For I have shown that Christ is oftentimes called a Stone in parable, and in figurative speech Jacob and Israel. And again, when He says, I shall behold the heavens, the works of Thy fingers,' [2379] unless I understand His method of using words, [2380] I shall not understand intelligently, but just as your teachers suppose, fancying that the Father of all, the unbegotten God, has hands and feet, and fingers, and a soul, like a composite being; and they for this reason teach that it was the Father Himself who appeared to Abraham and to Jacob. Blessed therefore are we who have been circumcised the second time with knives of stone. For your first circumcision was and is performed by iron instruments, for you remain hard-hearted; but our circumcision, which is the second, having been instituted after yours, circumcises us from idolatry and from absolutely every kind of wickedness by sharp stones, i.e., by the words [preached] by the apostles of the corner-stone cut out without hands. And our hearts are thus circumcised from evil, so that we are happy to die for the name of the good Rock, which causes living water to burst forth for the hearts of those who by Him have loved the Father of all, and which gives those who are willing to drink of the water of life. But you do not comprehend me when I speak these things; for you have not understood what it has been prophesied that Christ would do, and you do not believe us who draw your attention to what has been written. For Jeremiah thus cries: Woe unto you! because you have forsaken the living fountain, and have digged for yourselves broken cisterns that can hold no water. Shall there be a wilderness where Mount Zion is, because I gave Jerusalem a bill of divorce in your sight?' [2381] __________________________________________________________________ [2376] Isa. liii. 7. [2377] Isa. lxv. 2. [2378] Isa. liii. 1. [2379] Ps. viii. 3. [2380] Literally, "the operation of His words." Editors have changed ton logon into ton logon or tou logou: but there is no need of change. [2381] Jer. ii. 13. __________________________________________________________________ Chapter CXV.--Prediction about the Christians in Zechariah. The malignant way which the Jews have in disputations. "But you ought to believe Zechariah when he shows in parable the mystery of Christ, and announces it obscurely. The following are his words: Rejoice, and be glad, O daughter of Zion: for, lo, I come, and I shall dwell in the midst of thee, saith the Lord. And many nations shall be added to the Lord in that day. And they shall be my people, and I will dwell in the midst of thee; and they shall know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and He shall choose Jerusalem again. Let all flesh fear before the Lord, for He is raised up out of His holy clouds. And He showed me Jesus (Joshua) the high priest standing before the angel [of the Lord [2382] ]; and the devil stood at his right hand to resist him. And the Lord said to the devil, The Lord who hath chosen Jerusalem rebuke thee. Behold, is not this a brand plucked out of the fire?' " [2383] As Trypho was about to reply and contradict me, I said, "Wait and hear what I say first: for I am not to give the explanation which you suppose, as if there had been no priest of the name of Joshua (Jesus) in the land of Babylon, where your nation were prisoners. But even if I did, I have shown that if there [2384] was a priest named Joshua (Jesus) in your nation, yet the prophet had not seen him in his revelation, just as he had not seen either the devil or the angel of the Lord by eyesight, and in his waking condition, but in a trance, at the time when the revelation was made to him. [2385] But I now say, that as [Scripture] said that the Son of Nave (Nun) by the name Jesus (Joshua) wrought powerful works and exploits which proclaimed beforehand what would be performed by our Lord; so I proceed now to show that the revelation made among your people in Babylon in the days of Jesus (Joshua) the priest, was an announcement of the things to be accomplished by our Priest, who is God, and Christ the Son of God the Father of all. "Indeed, I wondered," continued I, "why a little ago you kept silence while I was speaking, and why you did not interrupt me when I said that the son of Nave (Nun) was the only one of contemporaries who came out of Egypt that entered the Holy Land along with the men described as younger than that generation. For you swarm and light on sores like flies. For though one should speak ten thousand words well, if there happen to be one little word displeasing to you, because not sufficiently intelligible or accurate, you make no account of the many good words, but lay hold of the little word, and are very zealous in setting it up as something impious and guilty; in order that, when you are judged with the very same judgment by God, you may have a much heavier account to render for your great audacities, whether evil actions, or bad interpretations which you obtain by falsifying the truth. For with what judgment you judge, it is righteous that you be judged withal. __________________________________________________________________ [2382] Omitted by Justin in this place. [2383] Zech. ii. 10-13, Zech. iii. 1, 2. [2384] The reading suggested by Maranus, ei men en. [2385] [Noteworthy as to prophetic vision.] __________________________________________________________________ Chapter CXVI.--It is shown how this prophecy suits the Christians. "But to give you the account of the revelation of the holy Jesus Christ, I take up again my discourse, and I assert that even that revelation was made for us who believe on Christ the High Priest, namely this crucified One; and though we lived in fornication and all kinds of filthy conversation, we have by the grace of our Jesus, according to His Father's will, stripped ourselves of all those filthy wickednesses with which we were imbued. And though the devil is ever at hand to resist us, and anxious to seduce all to himself, yet the Angel of God, i.e., the Power of God sent to us through Jesus Christ, rebukes him, and he departs from us. And we are just as if drawn out from the fire, when purified from our former sins, and [rescued] from the affliction and the fiery trial by which the devil and all his coadjutors try us; out of which Jesus the Son of God has promised again to deliver us, [2386] and invest us with prepared garments, if we do His commandments; and has undertaken to provide an eternal kingdom [for us]. For just as that Jesus (Joshua), called by the prophet a priest, evidently had on filthy garments because he is said to have taken a harlot for a wife, [2387] and is called a brand plucked out of the fire, because he had received remission of sins when the devil that resisted him was rebuked; even so we, who through the name of Jesus have believed as one man in God the Maker of all, have been stripped, through the name of His first-begotten Son, of the filthy garments, i.e., of our sins; and being vehemently inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself bears witness, saying that in every place among the Gentiles sacrifices are presented to Him well-pleasing and pure. Now God receives sacrifices from no one, except through His priests. [2388] __________________________________________________________________ [2386] Maranus changed apospa into apospan, an emendation adopted in our translation. Otto retains the reading of the ms. "out of which Jesus the Son of God again snatches us. He promised that He would clothe us with," etc. [2387] Justin either confuses Joshua son of Josedech with Hosea the prophet, or he refers to the Jewish tradition that "filthy garments" signified either an illicit marriage, or sins of the people, or the squalor of captivity. [2388] [Isa. lxvi. 21; Rom. xv. 15, 16, 17 (Greek); 1 Pet. ii. 9.] __________________________________________________________________ Chapter CXVII.--Malachi's prophecy concerning the sacrifices of the Christians. It cannot be taken as referring to the prayers of Jews of the dispersion. "Accordingly, God, anticipating all the sacrifices which we offer through this name, and which Jesus the Christ enjoined us to offer, i.e., in the Eucharist of the bread and the cup, and which are presented by Christians in all places throughout the world, bears witness that they are well-pleasing to Him. But He utterly rejects those presented by you and by those priests of yours, saying, And I will not accept your sacrifices at your hands; for from the rising of the sun to its setting my name is glorified among the Gentiles (He says); but ye profane it.' [2389] Yet even now, in your love of contention, you assert that God does not accept the sacrifices of those who dwelt then in Jerusalem, and were called Israelites; but says that He is pleased with the prayers of the individuals of that nation then dispersed, and calls their prayers sacrifices. Now, that prayers and giving of thanks, when offered by worthy men, are the only perfect and well-pleasing sacrifices to God, I also admit. For such alone Christians have undertaken to offer, and in the remembrance effected by their solid and liquid food, whereby the suffering of the Son of God [2390] which He endured is brought to mind, whose name the high priests of your nation and your teachers have caused to be profaned and blasphemed over all the earth. But these filthy garments, which have been put by you on all who have become Christians by the name of Jesus, God shows shall be taken away from us, when He shall raise all men from the dead, and appoint some to be incorruptible, immortal, and free from sorrow in the everlasting and imperishable kingdom; but shall send others away to the everlasting punishment of fire. But as to you and your teachers deceiving yourselves when you interpret what the Scripture says as referring to those of your nation then in dispersion, and maintain that their prayers and sacrifices offered in every place are pure and well-pleasing, learn that you are speaking falsely, and trying by all means to cheat yourselves: for, first of all, not even now does your nation extend from the rising to the setting of the sun, but there are nations among which none of your race ever dwelt. For there is not one single race of men, whether barbarians, or Greeks, or whatever they may be called, nomads, or vagrants, or herdsmen living in tents, among whom prayers and giving of thanks are not offered through the name of the crucified Jesus. [2391] And then, [2392] as the Scriptures show, at the time when Malachi wrote this, your dispersion over all the earth, which now exists, had not taken place. __________________________________________________________________ [2389] Mal. i. 10-12. [2390] Or, "God of God." [2391] [Note this testimony to the catholicity of the Church in the second century. And see Kaye (compare with Gibbon), cap. vi. 112.] [2392] eita de for eidotes. __________________________________________________________________ Chapter CXVIII.--He exhorts to repentance before Christ comes; in whom Christians, since they believe, are far more religious than Jews. "So that you ought rather to desist from the love of strife, and repent before the great day of judgment come, wherein all those of your tribes who have pierced this Christ shall mourn, as I have shown has been declared by the Scriptures. And I have explained that the Lord swore, after the order of Melchizedek,' [2393] and what this prediction means; and the prophecy of Isaiah which says, His burial is taken away from the midst,' [2394] I have already said, referred to the future burying and rising again of Christ; and I have frequently remarked that this very Christ is the Judge of all the living and the dead. And Nathan likewise, speaking to David about Him, thus continued: I will be His Father, and He shall be my Son; and my mercy shall I not take away from Him, as I did from them that went before Him; and I will establish Him in my house, and in His kingdom for ever.' [2395] And Ezekiel says, There shall be no other prince in the house but He.' [2396] For He is the chosen Priest and eternal King, the Christ, inasmuch as He is the Son of God; and do not suppose that Isaiah or the other prophets speak of sacrifices of blood or libations being presented at the altar on His second advent, but of true and spiritual praises and giving of thanks. And we have not in vain believed in Him, and have not been led astray by those who taught us such doctrines; but this has come to pass through the wonderful foreknowledge of God, in order that we, through the calling of the new and eternal covenant, that is, of Christ, might be found more intelligent and God-fearing than yourselves, who are considered to be lovers of God and men of understanding, but are not. Isaiah, filled with admiration of this, said: And kings shall shut their mouths: for those to whom no announcement has been made in regard to Him [2397] shall see; and those who heard not shall understand. Lord, who hath believed our report? and to whom is the arm of the Lord revealed?' [2398] "And in repeating this, [2399] Trypho," I continued, "as far as is allowable, I endeavour to do so for the sake of those who came with you to-day, yet briefly and concisely." Then he replied, "You do well; and though you repeat the same things at considerable length, be assured that I and my companions listen with pleasure." __________________________________________________________________ [2393] Ps. cx. 4. [2394] Isa. liii. 8. [2395] 2 Sam. vii. 14f. [2396] Ezek. xliv. 3. [2397] The mss. read "them." Otto has changed it to "Him." [2398] Isa. lii. 15, Isa. liii. 1. [2399] [Let this apology be noted.] __________________________________________________________________ Chapter CXIX.--Christians are the holy people promised to Abraham. They have been called like Abraham. Then I said again, "Would you suppose, sirs, that we could ever have understood these matters in the Scriptures, if we had not received grace to discern by the will of Him whose pleasure it was? in order that the saying of Moses [2400] might come to pass, They provoked me with strange [gods], they provoked me to anger with their abominations. They sacrificed to demons whom they knew not; new gods that came newly up, whom their fathers knew not. Thou hast forsaken God that begat thee, and forgotten God that brought thee up. And the Lord saw, and was jealous, and was provoked to anger by reason of the rage of His sons and daughters: and He said, I will turn My face away from them, and I will show what shall come on them at the last; for it is a very froward generation, children in whom is no faith. They have moved Me to jealousy with that which is not God, they have provoked Me to anger with their idols; and I will move them to jealousy with that which is not a nation, I will provoke them to anger with a foolish people. For a fire is kindled from Mine anger, and it shall burn to Hades. It shall consume the earth and her increase, and set on fire the foundations of the mountains; I will heap mischief on them.' [2401] And after that Righteous One was put to death, we flourished as another people, and shot forth as new and prosperous corn; as the prophets said, And many nations shall betake themselves to the Lord in that day for a people: and they shall dwell in the midst of all the earth.' [2402] But we are not only a people, but also a holy people, as we have shown already. [2403] And they shall call them the holy people, redeemed by the Lord.' [2404] Therefore we are not a people to be despised, nor a barbarous race, nor such as the Carian and Phrygian nations; but God has even chosen us, and He has become manifest to those who asked not after Him. Behold, I am God,' He says, to the nation which called not on My name.' [2405] For this is that nation which God of old promised to Abraham, when He declared that He would make him a father of many nations; not meaning, however, the Arabians, or Egyptians, or Idumæans, since Ishmael became the father of a mighty nation, and so did Esau; and there is now a great multitude of Ammonites. Noah, moreover, was the father of Abraham, and in fact of all men; and others were the progenitors of others. What larger measure of grace, then, did Christ bestow on Abraham? This, namely, that He called him with His voice by the like calling, telling him to quit the land wherein he dwelt. And He has called all of us by that voice, and we have left already the way of living in which we used to spend our days, passing our time in evil after the fashions of the other inhabitants of the earth; and along with Abraham we shall inherit the holy land, when we shall receive the inheritance for an endless eternity, being children of Abraham through the like faith. For as he believed the voice of God, and it was imputed to him for righteousness, in like manner we, having believed God's voice spoken by the apostles of Christ, and promulgated to us by the prophets, have renounced even to death all the things of the world. Accordingly, He promises to him a nation of similar faith, God-fearing, righteous, and delighting the Father; but it is not you, in whom is no faith.' __________________________________________________________________ [2400] Literally, "in the time of Moses." [2401] Deut. xxxii. 16-23. [2402] Zech. ii. 11. [2403] See chap. cx. [2404] Isa. lxii. 12. [2405] Isa. lxv. 1. __________________________________________________________________ Chapter CXX.--Christians were promised to Isaac, Jacob, and Judah. "Observe, too, how the same promises are made to Isaac and to Jacob. For thus He speaks to Isaac: And in thy seed shall all the nations of the earth be blessed.' [2406] And to Jacob: And in thee and in thy seed shall all families of the earth be blessed.' [2407] He says that neither to Esau nor to Reuben, nor to any other; only to those of whom the Christ should arise, according to the dispensation, through the Virgin Mary. But if you would consider the blessing of Judah, you would perceive what I say. For the seed is divided from Jacob, and comes down through Judah, and Phares, and Jesse, and David. And this was a symbol of the fact that some of your nation would be found children of Abraham, and found, too, in the lot of Christ; but that others, who are indeed children of Abraham, would be like the sand on the sea-shore, barren and fruitless, much in quantity, and without number indeed, but bearing no fruit whatever, and only drinking the water of the sea. And a vast multitude in your nation are convicted of being of this kind, imbibing doctrines of bitterness and godlessness, but spurning the word of God. He speaks therefore in the passage relating to Judah: A prince shall not fail from Judah, nor a ruler from his thighs, till that which is laid up for him come; and He shall be the expectation of the nations.' [2408] And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: Till He come for whom this is laid up, and He shall be the expectation of nations.' Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs," I continued, "to contend against you about the reading which you so interpret, saying it is written, Till the things laid up for Him come;' though the Seventy have not so explained it, but thus, Till He comes for whom this is laid up.' But since what follows indicates that the reference is to Christ (for it is, and He shall be the expectation of nations'), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you, [2409] which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. For they shall come,' He said, from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.' [2410] And I have mentioned these things, taking nothing whatever into consideration, except the speaking of the truth, and refusing to be coerced by any one, even though I should be forthwith torn in pieces by you. For I gave no thought to any of my people, that is, the Samaritans, when I had a communication in writing with Cæsar, [2411] but stated that they were wrong in trusting to the magician Simon of their own nation, who, they say, is God above all power, and authority, and might." __________________________________________________________________ [2406] Gen. xxvi. 4. [2407] Gen. xxviii. 14. [2408] Gen. xlix. 10. [2409] [Note this important point. He forbears to cite the New Testament.] [2410] Matt. viii. 11 f. [2411] The Apology, i. chap. xxvi.; ii. chap. xv. __________________________________________________________________ Chapter CXXI.--From the fact that the Gentiles believe in Jesus, it is evident that He is Christ. And as they kept silence, I went on: "[The Scripture], speaking by David about this Christ, my friends, said no longer that in His seed' the nations should be blessed, but in Him.' So it is here: His name shall rise up for ever above the sun; and in Him shall all nations be blessed.' [2412] But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship, [2413] as it is written, but no one ever was seen to endure death on account of his faith in the sun; but for the name of Jesus you may see men of every nation who have endured and do endure all sufferings, rather than deny Him. For the word of His truth and wisdom is more ardent and more light-giving than the rays of the sun, and sinks down into the depths of heart and mind. Hence also the Scripture said, His name shall rise up above the sun.' And again, Zechariah says, His name is the East.' [2414] And speaking of the same, he says that each tribe shall mourn.' [2415] But if He so shone forth and was so mighty in His first advent (which was without honour and comeliness, and very contemptible), that in no nation He is unknown, and everywhere men have repented of the old wickedness in each nation's way of living, so that even demons were subject to His name, and all powers and kingdoms feared His name more than they feared all the dead, shall He not on His glorious advent destroy by all means all those who hated Him, and who unrighteously departed from Him, but give rest to His own, rewarding them with all they have looked for? To us, therefore, it has been granted to hear, and to understand, and to be saved by this Christ, and to recognise all the [truths revealed] by the Father. Wherefore He said to Him: It is a great thing for Thee to be called my servant, to raise up the tribes of Jacob, and turn again the dispersed of Israel. I have appointed Thee for a light to the Gentiles, that Thou mayest be their salvation unto the end of the earth.' [2416] __________________________________________________________________ [2412] Ps. lxxii. 17. [2413] So Justin concludes from Deut. iv. 19; comp. chap. lv. [The explanation is not very difficult (see Rom. i. 28), but the language of Justin is unguarded.] [2414] Zech. vi. 12. [2415] Zech. xii. 12. [2416] Isa. xlix. 6. __________________________________________________________________ Chapter CXXII.--The Jews understand this of the proselytes without reason. "You think that these words refer to the stranger [2417] and the proselytes, but in fact they refer to us who have been illumined by Jesus. For Christ would have borne witness even to them; but now you are become twofold more the children of hell, as He said Himself. [2418] Therefore what was written by the prophets was spoken not of those persons, but of us, concerning whom the Scripture speaks: I will lead the blind by a way which they knew not; and they shall walk in paths which they have not known. And I am witness, saith the Lord God, and my servant whom I have chosen.' [2419] To whom, then, does Christ bear witness? Manifestly to those who have believed. But the proselytes not only do not believe, but twofold more than yourselves blaspheme His name, and wish to torture and put to death us who believe in Him; for in all points they strive to be like you. And again in other words He cries: I the Lord have called Thee in righteousness, and will hold Thine hand, and will strengthen Thee, and will give Thee for a covenant of the people, for a light of the Gentiles, to open the eyes of the blind, to bring out the prisoners from their bonds.' [2420] These words, indeed, sirs, refer also to Christ, and concern the enlightened nations; or will you say again, He speaks to them of the law and the proselytes?" Then some of those who had come on the second day cried out as if they had been in a theatre, "But what? does He not refer to the law, and to those illumined by it? Now these are proselytes." "No," I said, looking towards Trypho, "since, if the law were able to enlighten the nations and those who possess it, what need is there of a new covenant? But since God announced beforehand that He would send a new covenant, and an everlasting law and commandment, we will not understand this of the old law and its proselytes, but of Christ and His proselytes, namely us Gentiles, whom He has illumined, as He says somewhere: Thus saith the Lord, In an acceptable time have I heard Thee, and in a day of salvation have I helped Thee, and I have given Thee for a covenant of the people, to establish the earth, and to inherit the deserted.' [2421] What, then, is Christ's inheritance? Is it not the nations? What is the covenant of God? Is it not Christ? As He says in another place: Thou art my Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession.' [2422] __________________________________________________________________ [2417] Geora or Geiora. Found in LXX., Ex. xii. 19 and Isa. xiv. 1. [2418] Matt. xxiii. 15. [2419] Isa. xlii. 16, Isa. xliii. 10. [2420] Isa. xlii. 6. [2421] Isa. xlix. 8. [2422] Ps. ii. 7 f. __________________________________________________________________ Chapter CXXIII.--Ridiculous interpretations of the Jews. Christians are the true Israel. "As, therefore, all these latter prophecies refer to Christ and the nations, you should believe that the former refer to Him and them in like manner. For the proselytes have no need of a covenant, if, since there is one and the same law imposed on all that are circumcised, the Scripture speaks about them thus: And the stranger shall also be joined with them, and shall be joined to the house of Jacob;' [2423] and because the proselyte, who is circumcised that he may have access to the people, becomes like one of themselves, [2424] while we who have been deemed worthy to be called a people are yet Gentiles, because we have not been circumcised. Besides, it is ridiculous for you to imagine that the eyes of the proselytes are to be opened while your own are not, and that you be understood as blind and deaf while they are enlightened. And it will be still more ridiculous for you, if you say that the law has been given to the nations, but you have not known it. For you would have stood in awe of God's wrath, and would not have been lawless, wandering sons; being much afraid of hearing God always say, Children in whom is no faith. And who are blind, but my servants? and deaf, but they that rule over them? And the servants of God have been made blind. You see often, but have not observed; your ears have been opened, and you have not heard.' [2425] Is God's commendation of you honourable? and is God's testimony seemly for His servants? You are not ashamed though you often hear these words. You do not tremble at God's threats, for you are a people foolish and hard-hearted. Therefore, behold, I will proceed to remove this people,' saith the Lord; and I will remove them, and destroy the wisdom of the wise, and hide the understanding of the prudent.' [2426] Deservedly too: for you are neither wise nor prudent, but crafty and unscrupulous; wise only to do evil, but utterly incompetent to know the hidden counsel of God, or the faithful covenant of the Lord, or to find out the everlasting paths. Therefore, saith the Lord, I will raise up to Israel and to Judah the seed of men and the seed of beasts.' [2427] And by Isaiah He speaks thus concerning another Israel: In that day shall there be a third Israel among the Assyrians and the Egyptians, blessed in the land which the Lord of Sabaoth hath blessed, saying, blessed shall my people in Egypt and in Assyria be, and Israel mine inheritance.' [2428] Since then God blesses this people, and calls them Israel, and declares them to be His inheritance, how is it that you repent not of the deception you practise on yourselves, as if you alone were the Israel, and of execrating the people whom God has blessed? For when He speaks to Jerusalem and its environs, He thus added: And I will beget men upon you, even my people Israel; and they shall inherit you, and you shall be a possession for them; and you shall be no longer bereaved of them.' " [2429] "What, then?" says Trypho; "are you Israel? and speaks He such things of you?" "If, indeed," I replied to him, "we had not entered into a lengthy [2430] discussion on these topics, I might have doubted whether you ask this question in ignorance; but since we have brought the matter to a conclusion by demonstration and with your assent, I do not believe that you are ignorant of what I have just said, or desire again mere contention, but that you are urging me to exhibit the same proof to these men." And in compliance with the assent expressed in his eyes, I continued: "Again in Isaiah, if you have ears to hear it, God, speaking of Christ in parable, calls Him Jacob and Israel. He speaks thus: Jacob is my servant, I will uphold Him; Israel is mine elect, I will put my Spirit upon Him, and He shall bring forth judgment to the Gentiles. He shall not strive, nor cry, neither shall any one hear His voice in the street: a bruised reed He shall not break, and smoking flax He shall not quench; but He shall bring forth judgment to truth: He shall shine, [2431] and shall not be broken till He have set judgment on the earth. And in His name shall the Gentiles trust.' [2432] As therefore from the one man Jacob, who was surnamed Israel, all your nation has been called Jacob and Israel; so we from Christ, who begat us unto God, like Jacob, and Israel, and Judah, and Joseph, and David, are called and are the true sons of God, and keep the commandments of Christ." __________________________________________________________________ [2423] Isa. xiv. 1. [2424] Literally, "a native of the land." [2425] Deut. xxxii. 20; Isa. xlii. 19 f. [2426] Isa. xxix. 14. [2427] Jer. xxxi. 27. [2428] Isa. xix. 24 f. [2429] Ezek. xxxvi. 12. [2430] [I cannot forbear to note this "Americanism" in the text.] [2431] LXX. analampsei, as above. The reading of the text is analepsei. [2432] Isa. xlii. 1-4. __________________________________________________________________ Chapter CXXIV.--Christians are the sons of God. And when I saw that they were perturbed because I said that we are the sons of God, I anticipated their questioning, and said, "Listen, sirs, how the Holy Ghost speaks of this people, saying that they are all sons of the Highest; and how this very Christ will be present in their assembly, rendering judgment to all men. The words are spoken by David, and are, according to your version of them, thus: God standeth in the congregation of gods; He judgeth among the gods. How long do ye judge unjustly, and accept the persons of the wicked? Judge for the orphan and the poor, and do justice to the humble and needy. Deliver the needy, and save the poor out of the hand of the wicked. They know not, neither have they understood; they walk on in darkness: all the foundations of the earth shall be shaken. I said, Ye are gods, and are all children of the Most High. But ye die like men, and fall like one of the princes. Arise, O God! judge the earth, for Thou shalt inherit all nations.' [2433] But in the version of the Seventy it is written, Behold, ye die like men, and fall like one of the princes,' [2434] in order to manifest the disobedience of men,--I mean of Adam and Eve,--and the fall of one of the princes, i.e., of him who was called the serpent, who fell with a great overthrow, because he deceived Eve. But as my discourse is not intended to touch on this point, but to prove to you that the Holy Ghost reproaches men because they were made like God, free from suffering and death, provided that they kept His commandments, and were deemed deserving of the name of His sons, and yet they, becoming like Adam and Eve, work out death for themselves; let the interpretation of the Psalm be held just as you wish, yet thereby it is demonstrated that all men are deemed worthy of becoming "gods," and of having power to become sons of the Highest; and shall be each by himself judged and condemned like Adam and Eve. Now I have proved at length that Christ is called God. __________________________________________________________________ [2433] Ps. lxxxii. [2434] In the text there is certainly no distinction given. But if we read hos anthropos (k'dm), "as a man," in the first quotation we shall be able to follow Justin's argument. __________________________________________________________________ Chapter CXXV.--He explains what force the word Israel has, and how it suits Christ. "I wish, sirs," I said, "to learn from you what is the force of the name Israel." And as they were silent, I continued: "I shall tell you what I know: for I do not think it right, when I know, not to speak; or, suspecting that you do know, and yet from envy or from voluntary ignorance deceive yourselves, [2435] to be continually solicitous; but I speak all things simply and candidly, as my Lord said: A sower went forth to sow the seed; and some fell by the wayside; and some among thorns, and some on stony ground, and some on good ground.' [2436] I must speak, then, in the hope of finding good ground somewhere; since that Lord of mine, as One strong and powerful, comes to demand back His own from all, and will not condemn His steward if He recognises that he, by the knowledge that the Lord is powerful and has come to demand His own, has given it to every bank, and has not digged for any cause whatsoever. Accordingly the name Israel signifies this, A man who overcomes power; for Isra is a man overcoming, and El is power. [2437] And that Christ would act so when He became man was foretold by the mystery of Jacob's wrestling with Him who appeared to him, in that He ministered to the will of the Father, yet nevertheless is God, in that He is the first-begotten of all creatures. For when He became man, as I previously remarked, the devil came to Him--i.e., that power which is called the serpent and Satan--tempting Him, and striving to effect His downfall by asking Him to worship him. But He destroyed and overthrew the devil, having proved him to be wicked, in that he asked to be worshipped as God, contrary to the Scripture; who is an apostate from the will of God. For He answers him, It is written, Thou shalt worship the Lord thy God, and Him only shall thou serve.' [2438] Then, overcome and convicted, the devil departed at that time. But since our Christ was to be numbed, i.e., by pain and experience of suffering, He made a previous intimation of this by touching Jacob's thigh, and causing it to shrink. But Israel was His name from the beginning, to which He altered the name of the blessed Jacob when He blessed him with His own name, proclaiming thereby that all who through Him have fled for refuge to the Father, constitute the blessed Israel. But you, having understood none of this, and not being prepared to understand, since you are the children of Jacob after the fleshly seed, expect that you shall be assuredly saved. But that you deceive yourselves in such matters, I have proved by many words. __________________________________________________________________ [2435] The reading here is epistamai autos, which is generally abandoned for apatan heautous. [2436] Matt. xiii. 3. [2437] [On Justin's Hebrew, see Kaye, p. 19.] [2438] Matt. iv. 10. __________________________________________________________________ Chapter CXXVI.--The various names of Christ according to both natures. It is shown that He is God, and appeared to the patriarchs. "But if you knew, Trypho," continued I, "who He is that is called at one time the Angel of great counsel, [2439] and a Man by Ezekiel, and like the Son of man by Daniel, and a Child by Isaiah, and Christ and God to be worshipped by David, and Christ and a Stone by many, and Wisdom by Solomon, and Joseph and Judah and a Star by Moses, and the East by Zechariah, and the Suffering One and Jacob and Israel by Isaiah again, and a Rod, and Flower, and Corner-Stone, and Son of God, you would not have blasphemed Him who has now come, and been born, and suffered, and ascended to heaven; who shall also come again, and then your twelve tribes shall mourn. For if you had understood what has been written by the prophets, you would not have denied that He was God, Son of the only, unbegotten, unutterable God. For Moses says somewhere in Exodus the following: The Lord spoke to Moses, and said to him, I am the Lord, and I appeared to Abraham, to Isaac, and to Jacob, being their God; and my name I revealed not to them, and I established my covenant with them.' [2440] And thus again he says, A man wrestled with Jacob,' [2441] and asserts it was God; narrating that Jacob said, I have seen God face to face, and my life is preserved.' And it is recorded that he called the place where He wrestled with him, appeared to and blessed him, the Face of God (Peniel). And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.' [2442] After a little, one of them promises a son to Abraham: Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, and I am old? Is anything impossible with God? At the time appointed I will return, according to the time of life, and Sarah shall have a son. And they went away from Abraham.' [2443] Again he speaks of them thus: And the men rose up from thence, and looked toward Sodom.' [2444] Then to Abraham He who was and is again speaks: I will not hide from Abraham, my servant, what I intend to do.' " [2445] And what follows in the writings of Moses I quoted and explained; "from which I have demonstrated," I said, "that He who is described as God appeared to Abraham, to Isaac, and to Jacob, and the other patriarchs, was appointed under the authority of the Father and Lord, and ministers to His will." Then I went on to say what I had not said before: "And so, when the people desired to eat flesh, and Moses had lost faith in Him, who also there is called the Angel, and who promised that God would give them to satiety, He who is both God and the Angel, sent by the Father, is described as saying and doing these things. For thus the Scripture says: And the Lord said to Moses, Will the Lord's hand not be sufficient? thou shalt know now whether my word shall conceal thee or not.' [2446] And again, in other words, it thus says: But the Lord spake unto me, Thou shalt not go over this Jordan: the Lord thy God, who goeth before thy face, He shall cut off the nations.' [2447] __________________________________________________________________ [2439] [By Isaiah. "Counsellor" in English version.] [2440] Ex. vi. 2 ff. [2441] Gen. xxxii. 24, 30. [2442] Gen. xviii. 2. [2443] Gen. xviii. 13 f. [2444] Gen. xviii. 16. [2445] Gen. xviii. 17. [2446] Num. xi. 23. [2447] Deut. xxxi. 2 f. __________________________________________________________________ Chapter CXXVII.--These passages of Scripture do not apply to the Father, but to the Word. "These and other such sayings are recorded by the lawgiver and by the prophets; and I suppose that I have stated sufficiently, that wherever [2448] God says, God went up from Abraham,' [2449] or, The Lord spake to Moses,' [2450] and The Lord came down to behold the tower which the sons of men had built,' [2451] or when God shut Noah into the ark,' [2452] you must not imagine that the unbegotten God Himself came down or went up from any place. For the ineffable Father and Lord of all neither has come to any place, nor walks, nor sleeps, nor rises up, but remains in His own place, wherever that is, quick to behold and quick to hear, having neither eyes nor ears, but being of indescribable might; and He sees all things, and knows all things, and none of us escapes His observation; and He is not moved or confined to a spot in the whole world, for He existed before the world was made. How, then, could He talk with any one, or be seen by any one, or appear on the smallest portion of the earth, when the people at Sinai were not able to look even on the glory of Him who was sent from Him; and Moses himself could not enter into the tabernacle which he had erected, when it was filled with the glory of God; and the priest could not endure to stand before the temple when Solomon conveyed the ark into the house in Jerusalem which he had built for it? Therefore neither Abraham, nor Isaac, nor Jacob, nor any other man, saw the Father and ineffable Lord of all, and also of Christ, but [saw] Him who was according to His will His Son, being God, and the Angel because He ministered to His will; whom also it pleased Him to be born man by the Virgin; who also was fire when He conversed with Moses from the bush. Since, unless we thus comprehend the Scriptures, it must follow that the Father and Lord of all had not been in heaven when what Moses wrote took place: And the Lord rained upon Sodom fire and brimstone from the Lord out of heaven;' [2453] and again, when it is thus said by David: Lift up your gates, ye rulers; and be ye lift up, ye everlasting gates; and the King of glory shall enter;' [2454] and again, when He says: The Lord says to my Lord, Sit at My right hand, till I make Thine enemies Thy footstool.' [2455] __________________________________________________________________ [2448] hotau pon instead of hotan mou. [2449] Gen. xviii. 22. [2450] Ex. vi. 29. [2451] Gen. xi. 5. [2452] Gen. vii. 16. [2453] Gen. xix. 24. [2454] Ps. xxiv. 7. [2455] Ps. cx. 1. __________________________________________________________________ Chapter CXXVIII.--The Word is sent not as an inanimate power, but as a person begotten of the Father's substance. "And that Christ being Lord, and God the Son of God, and appearing formerly in power as Man, and Angel, and in the glory of fire as at the bush, so also was manifested at the judgment executed on Sodom, has been demonstrated fully by what has been said." Then I repeated once more all that I had previously quoted from Exodus, about the vision in the bush, and the naming of Joshua (Jesus), and continued: "And do not suppose, sirs, that I am speaking superfluously when I repeat these words frequently: but it is because I know that some wish to anticipate these remarks, and to say that the power sent from the Father of all which appeared to Moses, or to Abraham, or to Jacob, is called an Angel because He came to men (for by Him the commands of the Father have been proclaimed to men); is called Glory, because He appears in a vision sometimes that cannot be borne; is called a Man, and a human being, because He appears arrayed in such forms as the Father pleases; and they call Him the Word, because He carries tidings from the Father to men: but maintain that this power is indivisible and inseparable from the Father, just as they say that the light of the sun on earth is indivisible and inseparable from the sun in the heavens; as when it sinks, the light sinks along with it; so the Father, when He chooses, say they, causes His power to spring forth, and when He chooses, He makes it return to Himself. In this way, they teach, He made the angels. But it is proved that there are angels who always exist, and are never reduced to that form out of which they sprang. And that this power which the prophetic word calls God, as has been also amply demonstrated, and Angel, is not numbered [as different] in name only like the light of the sun, but is indeed something numerically distinct, I have discussed briefly in what has gone before; when I asserted that this power was begotten from the Father, by His power and will, but not by abscission, as if the essence of the Father were divided; as all other things partitioned and divided are not the same after as before they were divided: and, for the sake of example, I took the case of fires kindled from a fire, which we see to be distinct from it, and yet that from which many can be kindled is by no means made less, but remains the same. __________________________________________________________________ Chapter CXXIX.--That is confirmed from other passages of Scripture. "And now I shall again recite the words which I have spoken in proof of this point. When Scripture says, The Lord rained fire from the Lord out of heaven,' the prophetic word indicates that there were two in number: One upon the earth, who, it says, descended to behold the cry of Sodom; Another in heaven, who also is Lord of the Lord on earth, as He is Father and God; the cause of His power and of His being Lord and God. Again, when the Scripture records that God said in the beginning, Behold, Adam has become like one of Us,' [2456] this phrase, like one of Us,' is also indicative of number; and the words do not admit of a figurative meaning, as the sophists endeavour to affix on them, who are able neither to tell nor to understand the truth. And it is written in the book of Wisdom: If I should tell you daily events, I would be mindful to enumerate them from the beginning. The Lord created me the beginning of His ways for His works. From everlasting He established me in the beginning, before He formed the earth, and before He made the depths, and before the springs of waters came forth, before the mountains were settled; He begets me before all the hills.' " [2457] When I repeated these words, I added: "You perceive, my hearers, if you bestow attention, that the Scripture has declared that this Offspring was begotten by the Father before all things created; and that which is begotten is numerically distinct from that which begets, any one will admit." __________________________________________________________________ [2456] Gen. iii. 22. [2457] Prov. viii. 22 ff. __________________________________________________________________ Chapter CXXX.--He returns to the conversion of the Gentiles, and shows that it was foretold. And when all had given assent, I said: "I would now adduce some passages which I had not recounted before. They are recorded by the faithful servant Moses in parable, and are as follows: Rejoice, O ye heavens, with Him, and let all the angels of God worship Him;' " [2458] and I added what follows of the passage: " Rejoice, O ye nations, with His people, and let all the angels of God be strengthened in Him: for the blood of His sons He avenges, and will avenge, and will recompense His enemies with vengeance, and will recompense those that hate Him; and the Lord will purify the land of His people.' And by these words He declares that we, the nations, rejoice with His people, --to wit, Abraham, and Isaac, and Jacob, and the prophets, and, in short, all of that people who are well-pleasing to God, according to what has been already agreed on between us. But we will not receive it of all your nation; since we know from Isaiah [2459] that the members of those who have transgressed shall be consumed by the worm and unquenchable fire, remaining immortal; so that they become a spectacle to all flesh. But in addition to these, I wish, sirs," said I, "to add some other passages from the very words of Moses, from which you may understand that God has from of old dispersed all men according to their kindreds and tongues; and out of all kindreds has taken to Himself your kindred, a useless, disobedient, and faithless generation; and has shown that those who were selected out of every nation have obeyed His will through Christ,--whom He calls also Jacob, and names Israel, --and these, then, as I mentioned fully previously, must be Jacob and Israel. For when He says, Rejoice, O ye nations, with His people,' He allots the same inheritance to them, and does not call them by the same name; [2460] but when He says that they as Gentiles rejoice with His people, He calls them Gentiles to reproach you. For even as you provoked Him to anger by your idolatry, so also He has deemed those who were idolaters worthy of knowing His will, and of inheriting His inheritance. __________________________________________________________________ [2458] Deut. xxxii. 43. [2459] Isa. lxvi. 24. [2460] The reading is, "and calls them by the same name." But the whole argument shows that the Jews and Gentiles are distinguished by name. [But that Gentiles are also called (Israel) by the same name is the point here.] __________________________________________________________________ Chapter CXXXI.--How much more faithful to God the Gentiles are who are converted to Christ than the Jews. "But I shall quote the passage by which it is made known that God divided all the nations. It is as follows: Ask thy father, and he will show thee; thine elders, and they will tell thee; when the Most High divided the nations, as He dispersed the sons of Adam. He set the bounds of the nations according to the numbers of the children of Israel; and the Lord's portion became His people Jacob, and Israel was the lot of His inheritance.' " [2461] And having said this, I added: "The Seventy have translated it, He set the bounds of the nations according to the number of the angels of God.' But because my argument is again in nowise weakened by this, I have adopted your exposition. And you yourselves, if you will confess the truth, must acknowledge that we, who have been called by God through the despised and shameful mystery of the cross (for the confession of which, and obedience to which, and for our piety, punishments even to death have been inflicted on us by demons, and by the host of the devil, through the aid ministered to them by you), and endure all torments rather than deny Christ even by word, through whom we are called to the salvation prepared beforehand by the Father, are more faithful to God than you, who were redeemed from Egypt with a high hand and a visitation of great glory, when the sea was parted for you, and a passage left dry, in which [God] slew those who pursued you with a very great equipment, and splendid chariots, bringing back upon them the sea which had been made a way for your sakes; on whom also a pillar of light shone, in order that you, more than any other nation in the world, might possess a peculiar light, never-failing and never-setting; for whom He rained manna as nourishment, fit for the heavenly angels, in order that you might have no need to prepare your food; and the water at Marah was made sweet; and a sign of Him that was to be crucified was made, both in the matter of the serpents which bit you, as I already mentioned (God anticipating before the proper times these mysteries, in order to confer grace upon you, to whom you are always convicted of being thankless), as well as in the type of the extending of the hands of Moses, and of Oshea being named Jesus (Joshua); when you fought against Amalek: concerning which God enjoined that the incident be recorded, and the name of Jesus laid up in your understandings; saying that this is He who would blot out the memorial of Amalek from under heaven. Now it is clear that the memorial of Amalek remained after the son of Nave (Nun): but He makes it manifest through Jesus, who was crucified, of whom also those symbols were fore-announcements of all that would happen to Him, the demons would be destroyed, and would dread His name, and that all principalities and kingdoms would fear Him; and that they who believe in Him out of all nations would be shown as God-fearing and peaceful men; and the facts already quoted by me, Trypho, indicate this. Again, when you desired flesh, so vast a quantity of quails was given you, that they could not be told; for whom also water gushed from the rock; and a cloud followed you for a shade from heat, and covering from cold, declaring the manner and signification of another and new heaven; the latchets of your shoes did not break, and your shoes waxed not old, and your garments wore not away, but even those of the children grew along with them. __________________________________________________________________ [2461] Deut. xxxii. 7 ff. __________________________________________________________________ Chapter CXXXII.--How great the power was of the name of Jesus in the Old Testament. "Yet after this you made a calf, and were very zealous in committing fornication with the daughters of strangers, and in serving idols. And again, when the land was given up to you with so great a display of power, that you witnessed [2462] the sun stand still in the heavens by the order of that man whose name was Jesus (Joshua), and not go down for thirty-six hours, as well as all the other miracles which were wrought for you as time served; [2463] and of these it seems good to me now to speak of another, for it conduces to your hereby knowing Jesus, whom we also know to have been Christ the Son of God, who was crucified, and rose again, and ascended to heaven, and will come again to judge all men, even up to Adam himself. You are aware, then," I continued, "that when the ark of the testimony was seized by the enemies of Ashdod, [2464] and a terrible and incurable malady had broken out among them, they resolved to place it on a cart to which they yoked cows that had recently calved, for the purpose of ascertaining by trial whether or not they had been plagued by God's power on account of the ark, and if God wished it to be taken back to the place from which it had been carried away. And when they had done this, the cows, led by no man, went not to the place whence the ark had been taken, but to the fields of a certain man whose name was Oshea, the same as his whose name was altered to Jesus (Joshua), as has been previously mentioned, who also led the people into the land and meted it out to them: and when the cows had come into these fields they remained there, showing to you thereby that they were guided by the name of power; [2465] just as formerly the people who survived of those that came out of Egypt, were guided into the land by him who had received the name Jesus (Joshua), who before was called Oshea. __________________________________________________________________ [2462] [Another Americanism. Greek, theasasthai.] [2463] The anacoluthon is in the original. [2464] See 1 Sam. v. [2465] Or, "by the power of the name." [1 Sam. vi. 14. Joshua in English version.] __________________________________________________________________ Chapter CXXXIII.--The hard-heartedness of the Jews, for whom the Christians pray. "Now, although these and all other such unexpected and marvellous works were wrought amongst and seen by you at different times, yet you are convicted by the prophets of having gone to such a length as offering your own children to demons; and besides all this, of having dared to do such things against Christ; and you still dare to do them: for all which may it be granted to you to obtain mercy and salvation from God and His Christ. For God, knowing before that you would do such things, pronounced this curse upon you by the prophet Isaiah: Woe unto their soul! they have devised evil counsel against themselves, saying, Let us bind the righteous man, for he is distasteful to us. Therefore they shall eat the fruit of their own doings. Woe to the wicked! evil, according to the works of his hands, shall befall him. O my people, your exactors glean you, and those who extort from you shall rule over you. O my people, they who call you blessed cause you to err, and disorder the way of your paths. But now the Lord shall assist His people to judgment, and He shall enter into judgment with the elders of the people and the princes thereof. But why have you burnt up my vineyard? and why is the spoil of the poor found in your houses? Why do you wrong my people, and put to shame the countenance of the humble?' [2466] Again, in other words, the same prophet spake to the same effect: Woe unto them that draw their iniquity as with a long cord, and their transgressions as with the harness of an heifer's yoke: who say, Let His speed come near, and let the counsel of the Holy One of Israel come, that we may know it. Woe unto them that call evil good, and good evil! that put light for darkness, and darkness for light! that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto those that are mighty among you, who drink wine, who are men of strength, who mingle strong drink! who justify the wicked for a reward, and take away justice from the righteous! Therefore, as the stubble shall be burnt by the coal of fire, and utterly consumed by the burning flame, their root shall be as wool, and their flower shall go up like dust. For they would not have the law of the Lord of Sabaoth, but despised [2467] the word of the Lord, the Holy One of Israel. And the Lord of Sabaoth was very angry, and laid His hands upon them, and smote them; and He was provoked against the mountains, and their carcases were in the midst like dung on the road. And for all this they have not repented, [2468] but their hand is still high.' [2469] For verily your hand is high to commit evil, because ye slew the Christ, and do not repent of it; but so far from that, ye hate and murder us who have believed through Him in the God and Father of all, as often as ye can; and ye curse Him without ceasing, as well as those who side with Him; while all of us pray for you, and for all men, as our Christ and Lord taught us to do, when He enjoined us to pray even for our enemies, and to love them that hate us, and to bless them that curse us. __________________________________________________________________ [2466] Isa. iii. 9-15. [2467] Literally, "provoked." [2468] Literally, "turned away." [2469] Isa. v. 18-25. __________________________________________________________________ Chapter CXXXIV.--The marriages of Jacob are a figure of the Church. "If, then, the teaching of the prophets and of Himself moves you, it is better for you to follow God than your imprudent and blind masters, who even till this time permit each man to have four or five wives; and if any one see a beautiful woman and desire to have her, they quote the doings of Jacob [called] Israel, and of the other patriarchs, and maintain that it is not wrong to do such things; for they are miserably ignorant in this matter. For, as I before said, certain dispensations of weighty mysteries were accomplished in each act of this sort. For in the marriages of Jacob I shall mention what dispensation and prophecy were accomplished, in order that you may thereby know that your teachers never looked at the divine motive which prompted each act, but only at the grovelling and corrupting passions. Attend therefore to what I say. The marriages of Jacob were types of that which Christ was about to accomplish. For it was not lawful for Jacob to marry two sisters at once. And he serves Laban for [one of] the daughters; and being deceived in [the obtaining of] the younger, he again served seven years. Now Leah is your people and synagogue; but Rachel is our Church. And for these, and for the servants in both, Christ even now serves. For while Noah gave to the two sons the seed of the third as servants, now on the other hand Christ has come to restore both the free sons and the servants amongst them, conferring the same honour on all of them who keep His commandments; even as the children of the free women and the children of the bond women born to Jacob were all sons, and equal in dignity. And it was foretold what each should be according to rank and according to fore-knowledge. Jacob served Laban for speckled and many-spotted sheep; and Christ served, even to the slavery of the cross, for the various and many-formed races of mankind, acquiring them by the blood and mystery of the cross. Leah was weak-eyed; for the eyes of your souls are excessively weak. Rachel stole the gods of Laban, and has hid them to this day; and we have lost our paternal and material gods. Jacob was hated for all time by his brother; and we now, and our Lord Himself, are hated by you and by all men, though we are brothers by nature. Jacob was called Israel; and Israel has been demonstrated to be the Christ, who is, and is called, Jesus. __________________________________________________________________ Chapter CXXXV.--Christ is king of Israel, and Christians are the Israelitic race. "And when Scripture says, I am the Lord God, the Holy One of Israel, who have made known Israel your King,' [2470] will you not understand that truly Christ is the everlasting King? For you are aware that Jacob the son of Isaac was never a king. And therefore Scripture again, explaining to us, says what king is meant by Jacob and Israel: Jacob is my Servant, I will uphold Him; and Israel is mine Elect, my soul shall receive Him. I have given Him my Spirit; and He shall bring forth judgment to the Gentiles. He shall not cry, and His voice shall not be heard without. The bruised reed He shall not break, and the smoking flax He shall not quench, until He shall bring forth judgment to victory. He shall shine, and shall not be broken, until He set judgment on the earth. And in His name shall the Gentiles trust.' [2471] Then is it Jacob the patriarch in whom the Gentiles and yourselves shall trust? or is it not Christ? As, therefore, Christ is the Israel and the Jacob, even so we, who have been quarried out from the bowels of Christ, are the true Israelitic race. But let us attend rather to the very word: And I will bring forth,' He says, the seed out of Jacob, and out of Judah: and it shall inherit My holy mountain; and Mine Elect and My servants shall possess the inheritance, and shall dwell there; and there shall be folds of flocks in the thicket, and the valley of Achor shall be a resting-place of cattle for the people who have sought Me. But as for you, who forsake Me, and forget My holy mountain, and prepare a table for demons, and fill out drink for the demon, I shall give you to the sword. You shall all fall with a slaughter; for I called you, and you hearkened not, and did evil before me, and did choose that wherein I delighted not.' [2472] Such are the words of Scripture; understand, therefore, that the seed of Jacob now referred to is something else, and not, as may be supposed, spoken of your people. For it is not possible for the seed of Jacob to leave an entrance for the descendants of Jacob, or for [God] to have accepted the very same persons whom He had reproached with unfitness for the inheritance, and promise it to them again; but as there the prophet says, And now, O house of Jacob, come and let us walk in the light of the Lord; for He has sent away His people, the house of Jacob, because their land was full, as at the first, of soothsayers and divinations;' [2473] even so it is necessary for us here to observe that there are two seeds of Judah, and two races, as there are two houses of Jacob: the one begotten by blood and flesh, the other by faith and the Spirit. __________________________________________________________________ [2470] Isa. xliii. 15. [2471] Isa. xlii. 1-4. [2472] Isa. lxv. 9-12. [2473] Isa. ii. 5 f. __________________________________________________________________ Chapter CXXXVI.--The Jews, in rejecting Christ, rejected God who sent him. "For you see how He now addresses the people, saying a little before: As the grape shall be found in the cluster, and they will say, Destroy it not, for a blessing is in it; so will I do for My servant's sake: for His sake I will not destroy them all.' [2474] And thereafter He adds: And I shall bring forth the seed out of Jacob, and out of Judah.' It is plain then that if He thus be angry with them, and threaten to leave very few of them, He promises to bring forth certain others, who shall dwell in His mountain. But these are the persons whom He said He would sow and beget. For you neither suffer Him when He calls you, nor hear Him when He speaks to you, but have done evil in the presence of the Lord. But the highest pitch of your wickedness lies in this, that you hate the Righteous One, and slew Him; and so treat those who have received from Him all that they are and have, and who are pious, righteous, and humane. Therefore woe unto their soul,' says the Lord, [2475] for they have devised an evil counsel against themselves, saying, Let us take away the righteous, for he is distasteful to us.' For indeed you are not in the habit of sacrificing to Baal, as were your fathers, or of placing cakes in groves and on high places for the host of heaven: but you have not accepted God's Christ. For he who knows not Him, knows not the will of God; and he who insults and hates Him, insults and hates Him that sent Him. And whoever believes not in Him, believes not the declarations of the prophets, who preached and proclaimed Him to all. __________________________________________________________________ [2474] Isa. lxv. 8 f. [2475] Isa. iii. 9. __________________________________________________________________ Chapter CXXXVII.--He exhorts the Jews to be converted. "Say no evil thing, my brothers, against Him that was crucified, and treat not scornfully the stripes wherewith all may be healed, even as we are healed. For it will be well if, persuaded by the Scriptures, you are circumcised from hard-heartedness: not that circumcision which you have from the tenets that are put into you; for that was given for a sign, and not for a work of righteousness, as the Scriptures compel you [to admit]. Assent, therefore, and pour no ridicule on the Son of God; obey not the Pharisaic teachers, and scoff not at the King of Israel, as the rulers of your synagogues teach you to do after your prayers: for if he that touches those who are not pleasing [2476] to God, is as one that touches the apple of God's eye, how much more so is he that touches His beloved! And that this is He, has been sufficiently demonstrated." And as they kept silence, I continued: "My friends, I now refer to the Scriptures as the Seventy have interpreted them; for when I quoted them formerly as you possess them, I made proof of you [to ascertain] how you were disposed. [2477] For, mentioning the Scripture which says, Woe unto them! for they have devised evil counsel against themselves, saying' [2478] (as the Seventy have translated, I continued): Let us take away the righteous, for he is distasteful to us;' whereas at the commencement of the discussion I added what your version has: Let us bind the righteous, for he is distasteful to us.' But you had been busy about some other matter, and seem to have listened to the words without attending to them. But now, since the day is drawing to a close, for the sun is about to set, I shall add one remark to what I have said, and conclude. I have indeed made the very same remark already, but I think it would be right to bestow some consideration on it again. __________________________________________________________________ [2476] Zech. ii. 8. [2477] [Justin's varied quotations of the same text seem to have been of purpose. But consult Kaye's most useful note as to the text of the LXX., in answer to objections of Wetstein, p. 20. ff.] [2478] Isa. iii. 9. __________________________________________________________________ Chapter CXXXVIII.--Noah is a figure of Christ, who has regenerated us by water, and faith, and wood: [i.e., the cross.] "You know, then, sirs," I said, "that God has said in Isaiah to Jerusalem: I saved thee in the deluge of Noah.' [2479] By this which God said was meant that the mystery of saved men appeared in the deluge. For righteous Noah, along with the other mortals at the deluge, i.e., with his own wife, his three sons and their wives, being eight in number, were a symbol of the eighth day, wherein Christ appeared when He rose from the dead, for ever the first in power. For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the cross; even as Noah was saved by wood when he rode over the waters with his household. Accordingly, when the prophet says, I saved thee in the times of Noah,' as I have already remarked, he addresses the people who are equally faithful to God, and possess the same signs. For when Moses had the rod in his hands, he led your nation through the sea. And you believe that this was spoken to your nation only, or to the land. But the whole earth, as the Scripture says, was inundated, and the water rose in height fifteen cubits above all the mountains: so that it is evident this was not spoken to the land, but to the people who obeyed Him: for whom also He had before prepared a resting-place in Jerusalem, as was previously demonstrated by all the symbols of the deluge; I mean, that by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God. __________________________________________________________________ [2479] Isa. liv. 9 comes nearer to these words than any other passage; but still the exact quotation is not in Isaiah, or in any other part of Scripture. [It is quite probable that Isa. liv. 9 was thus misunderstood by the Jews, as Trypho seems to acquiesce.] __________________________________________________________________ Chapter CXXXIX.--The blessings, and also the curse, pronounced by Noah were prophecies of the future. "For another mystery was accomplished and predicted in the days of Noah, of which you are not aware. It is this: in the blessings wherewith Noah blessed his two sons, and in the curse pronounced on his son's son. For the Spirit of prophecy would not curse the son that had been by God blessed along with [his brothers]. But since the punishment of the sin would cleave to the whole descent of the son that mocked at his father's nakedness, he made the curse originate with his son. [2480] Now, in what he said, he foretold that the descendants of Shem would keep in retention the property and dwellings of Canaan: and again that the descendants of Japheth would take possession of the property of which Shem's descendants had dispossessed Canaan's descendants; and spoil the descendants of Shem, even as they plundered the sons of Canaan. And listen to the way in which it has so come to pass. For you, who have derived your lineage from Shem, invaded the territory of the sons of Canaan by the will of God; and you possessed it. And it is manifest that the sons of Japheth, having invaded you in turn by the judgment of God, have taken your land from you, and have possessed it. Thus it is written: And Noah awoke from the wine, and knew what his younger son had done unto him; and he said, Cursed be Canaan, the servant; a servant shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. May the Lord enlarge Japheth, and let him dwell in the houses of Shem; and let Canaan be his servant.' [2481] Accordingly, as two peoples were blessed,--those from Shem, and those from Japheth,--and as the offspring of Shem were decreed first to possess the dwellings of Canaan, and the offspring of Japheth were predicted as in turn receiving the same possessions, and to the two peoples there was the one people of Canaan handed over for servants; so Christ has come according to the power given Him from the Almighty Father, and summoning men to friendship, and blessing, and repentance, and dwelling together, has promised, as has already been proved, that there shall be a future possession for all the saints in this same land. And hence all men everywhere, whether bond or free, who believe in Christ, and recognise the truth in His own words and those of His prophets, know that they shall be with Him in that land, and inherit everlasting and incorruptible good. __________________________________________________________________ [2480] [But Justin goes on to show that it was prophetic foresight only: the curse cleaves only to wicked descendants, the authors of idolatry. It was removed by Christ. St. Matt. xv. 22-28.] [2481] Gen. ix. 24-27. __________________________________________________________________ Chapter CXL.--In Christ all are free. The Jews hope for salvation in vain because they are sons of Abraham. "Hence also Jacob, as I remarked before, being himself a type of Christ, had married the two handmaids of his two free wives, and of them begat sons, for the purpose of indicating beforehand that Christ would receive even all those who amongst Japheth's race are descendants of Canaan, equally with the free, and would have the children fellow-heirs. And we are such; but you cannot comprehend this, because you cannot drink of the living fountain of God, but of broken cisterns which can hold no water, as the Scripture says. [2482] But they are cisterns broken, and holding no water, which your own teachers have digged, as the Scripture also expressly asserts, teaching for doctrines the commandments of men.' [2483] And besides, they beguile themselves and you, supposing that the everlasting kingdom will be assuredly given to those of the dispersion who are of Abraham, after the flesh, although they be sinners, and faithless, and disobedient towards God, which the Scriptures have proved is not the case. For if so, Isaiah would never have said this: And unless the Lord of Sabaoth had left us a seed, we would have been like Sodom and Gomorrah.' [2484] And Ezekiel: Even if Noah, and Jacob, and Daniel were to pray for sons or daughters, their request should not be granted.' [2485] But neither shall the father perish for the son, nor the son for the father; but every one for his own sin, and each shall be saved for his own righteousness.' [2486] And again Isaiah says: They shall look on the carcases [2487] of them that have transgressed: their worm shall not cease, and their fire shall not be quenched; and they shall be a spectacle to all flesh.' [2488] And our Lord, according to the will of Him that sent Him, who is the Father and Lord of all, would not have said, They shall come from the east, and from the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness.' [2489] Furthermore, I have proved in what has preceded, [2490] that those who were foreknown to be unrighteous, whether men or angels, are not made wicked by God's fault, but each man by his own fault is what he will appear to be. __________________________________________________________________ [2482] Jer. ii. 13. [2483] Isa. xxix. 13. [2484] Isa. i. 9. [2485] Ezek. xiv. 18, 20. [2486] Ezek. xviii. 20. [2487] Literally, "limbs." [2488] Isa. lxvi. 24. [2489] Matt. viii. 11 f. [2490] Chap. lxxxviii, cii. __________________________________________________________________ Chapter CXLI.--Free-will in men and angels. "But that you may not have a pretext for saying that Christ must have been crucified, and that those who transgressed must have been among your nation, and that the matter could not have been otherwise, I said briefly by anticipation, that God, wishing men and angels to follow His will, resolved to create them free to do righteousness; possessing reason, that they may know by whom they are created, and through whom they, not existing formerly, do now exist; and with a law that they should be judged by Him, if they do anything contrary to right reason: and of ourselves we, men and angels, shall be convicted of having acted sinfully, unless we repent beforehand. But if the word of God foretells that some angels and men shall be certainly punished, it did so because it foreknew that they would be unchangeably [wicked], but not because God had created them so. So that if they repent, all who wish for it can obtain mercy from God: and the Scripture foretells that they shall be blessed, saying, Blessed is the man to whom the Lord imputeth not sin;' [2491] that is, having repented of his sins, that he may receive remission of them from God; and not as you deceive yourselves, and some others who resemble you in this, who say, that even though they be sinners, but know God, the Lord will not impute sin to them. We have as proof of this the one fall of David, which happened through his boasting, which was forgiven then when he so mourned and wept, as it is written. But if even to such a man no remission was granted before repentance, and only when this great king, and anointed one, and prophet, mourned and conducted himself so, how can the impure and utterly abandoned, if they weep not, and mourn not, and repent not, entertain the hope that the Lord will not impute to them sin? And this one fall of David, in the matter of Uriah's wife, proves, sirs," I said, "that the patriarchs had many wives, not to commit fornication, but that a certain dispensation and all mysteries might be accomplished by them; since, if it were allowable to take any wife, or as many wives as one chooses, and how he chooses, which the men of your nation do over all the earth, wherever they sojourn, or wherever they have been sent, taking women under the name of marriage, much more would David have been permitted to do this." When I had said this, dearest Marcus Pompeius, I came to an end. __________________________________________________________________ [2491] Ps. xxxii. 2. __________________________________________________________________ Chapter CXLII.--The Jews return thanks, and leave Justin. Then Trypho, after a little delay, said, "You see that it was not intentionally that we came to discuss these points. And I confess that I have been particularly pleased with the conference; and I think that these are of quite the same opinion as myself. For we have found more than we expected, and more than it was possible to have expected. And if we could do this more frequently, we should be much helped in the searching of the Scriptures themselves. But since," he said, "you are on the eve of departure, and expect daily to set sail, do not hesitate to remember us as friends when you are gone." "For my part," I replied, "if I had remained, I would have wished to do the same thing daily. But now, since I expect, with God's will and aid, to set sail, I exhort you to give all diligence in this very great struggle for your own salvation, and to be earnest in setting a higher value on the Christ of the Almighty God than on your own teachers." After this they left me, wishing me safety in my voyage, and from every misfortune. And I, praying for them, said, "I can wish no better thing for you, sirs, than this, that, recognising in this way that intelligence is given to every man, you may be of the same opinion as ourselves, and believe that Jesus is the Christ of God." [2492] __________________________________________________________________ [2492] The last sentence is very dubious. For panti anthropinon noun read panti anthropo ton noun. For poiesete read pisteusete. And lastly, for to hemon read ton 'Iesoun. [But there is no doubt about the touching beauty of this close; and truly Trypho seems "not far from the kingdom of God." Note the marvellous knowledge of the Old Testament Scriptures, which Justin had acquired, and which he could use in conversation. His quotations from the Psalms, memoriter, are more accurate than others. See Kaye, p. 141.] __________________________________________________________________ justin_martyr discourse_to_the_greeks anf01 justin_martyr-discourse_to_the_greeks The Discourse to the Greeks http://www.ccel.org/ccel/schaff/anf01.viii.v.html __________________________________________________________________ The Discourse to the Greeks [Translated by the Rev. M. Dods, M.A.] __________________________________________________________________ __________________________________________________________________ Chapter I.--Justin justifies his departure from Greek customs. Do not suppose, ye Greeks, that my separation from your customs is unreasonable and unthinking; for I found in them nothing that is holy or acceptable to God. For the very compositions of your poets are monuments of madness and intemperance. For any one who becomes the scholar of your most eminent instructor, is more beset by difficulties than all men besides. For first they say that Agamemnon, abetting the extravagant lust of his brother, and his madness and unrestrained desire, readily gave even his daughter to be sacrificed, and troubled all Greece that he might rescue Helen, who had been ravished by the leprous [2493] shepherd. But when in the course of the war they took captives, Agamemnon was himself taken captive by Chryseis, and for Briseis' sake kindled a feud with the son of Thetis. And Pelides himself, who crossed the river, [2494] overthrew Troy, and subdued Hector, this your hero became the slave of Polyxena, and was conquered by a dead Amazon; and putting off the god-fabricated armour, and donning the hymeneal robe, he became a sacrifice of love in the temple of Apollo. And the Ithacan Ulysses made a virtue of a vice. [2495] And indeed his sailing past the Sirens [2496] gave evidence that he was destitute of worthy prudence, because he could not depend on his prudence for stopping his ears. Ajax, son of Telamon, who bore the shield of sevenfold ox-hide, went mad when he was defeated in the contest with Ulysses for the armour. Such things I have no desire to be instructed in. Of such virtue I am not covetous, that I should believe the myths of Homer. For the whole rhapsody, the beginning and end both of the Iliad and the Odyssey is--a woman. __________________________________________________________________ [2493] Potter would here read liparou, "elegant" [ironically for effeminate]; but the above reading is defended by Sylburg, on the ground that shepherds were so greatly despised, that this is not too hard an epithet to apply to Paris. [2494] Of the many attempts to amend this clause, there seems to be none satisfactory. [2495] Or, won the reputation of the virtue of wisdom by the vice of deceit. [2496] That is, the manner in which he did it, stopping his companions' ears with wax, and having himself bound to the mast of his ship. __________________________________________________________________ Chapter II.--The Greek theogony exposed. But since, next to Homer, Hesiod wrote his Works and Days, who will believe his drivelling theogony? For they say that Chronos, the son of Ouranos, [2497] in the beginning slew his father, and possessed himself of his rule; and that, being seized with a panic lest he should himself suffer in the same way, he preferred devouring his children; but that, by the craft of the Curetes, Jupiter was conveyed away and kept in secret, and afterwards bound his father with chains, and divided the empire; Jupiter receiving, as the story goes, the air, and Neptune the deep, and Pluto the portion of Hades. But Pluto ravished Proserpine; and Ceres sought her child wandering through the deserts. And this myth was celebrated in the Eleusinian fire. [2498] Again, Neptune ravished Melanippe when she was drawing water, besides abusing a host of Nereids not a few, whose names, were we to recount them, would cost us a multitude of words. And as for Jupiter, he was a various adulterer, with Antiope as a satyr, with Danaë as gold, and with Europa as a bull; with Leda, moreover, he assumed wings. For the love of Semele proved both his unchastity and the jealousy of Semele. And they say that he carried off the Phrygian Ganymede to be his cup-bearer. These, then, are the exploits of the sons of Saturn. And your illustrious son of Latona [Apollo], who professed soothsaying, convicted himself of lying. He pursued Daphne, but did not gain possession of her; and to Hyacinthus, [2499] who loved him, he did not foretell his death. And I say nothing of the masculine character of Minerva, nor of the feminine nature of Bacchus, nor of the fornicating disposition of Venus. Read to Jupiter, ye Greeks, the law against parricides, and the penalty of adultery, and the ignominy of pæderasty. Teach Minerva and Diana the works of women, and Bacchus the works of men. What seemliness is there in a woman's girding herself with armour, or in a man's decorating himself with cymbals, and garlands, and female attire, and accompanied by a herd of bacchanalian women? __________________________________________________________________ [2497] Or, Saturn son of Heaven. [2498] In the mysteries of Eleusis, the return of Proserpine from the lower world was celebrated. [2499] Apollo accidentally killed Hyacinthus by striking him on the head with a quoit. __________________________________________________________________ Chapter III.--Follies of the Greek mythology. For Hercules, celebrated by his three nights, [2500] sung by the poets for his successful labours, the son of Jupiter, who slew the lion and destroyed the many-headed hydra; who put to death the fierce and mighty boar, and was able to kill the fleet man-eating birds, and brought up from Hades the three-headed dog; who effectually cleansed the huge Augean building from its dung, and killed the bulls and the stag whose nostrils breathed fire, and plucked the golden fruit from the tree, and slew the poisonous serpent (and for some reason, which it is not lawful to utter, killed Achelous, and the guest-slaying Busiris), and crossed the mountains that he might get water which gave forth an articulate speech, as the story goes: he who was able to do so many and such like and so great deeds as these, how childishly he was delighted to be stunned by the cymbals of the satyrs, and to be conquered by the love of woman, and to be struck on the hips by the laughing Lyda! And at last, not being able to put off the tunic of Nessus, himself kindling his own funeral pile, so he died. Let Vulcan lay aside his envy, and not be jealous if he is hated because he is old and club-footed, and Mars loved, because young and beautiful. Since, therefore, ye Greeks, your gods are convicted of intemperance, and your heroes are effeminate, as the histories on which your dramas are founded have declared, such as the curse of Atreus, the bed of Thyestes [2501] and the taint in the house of Pelops, and Danaus murdering through hatred and making Ægyptus childless in the intoxication of his rage, and the Thyestean banquet spread by the Furies. [2502] And Procne is to this day flitting about, lamenting; and her sister of Athens shrills with her tongue cut out. For what need is there of speaking of the goad [2503] of OEdipus, and the murder of Laius, and the marrying his mother, and the mutual slaughter of those who were at once his brothers and his sons? __________________________________________________________________ [2500] Triesperon, so called, as some think, [from his origin: "ex concubitu trium noctium."] [2501] Thyestes seduced the wife of his brother Atreus, whence the tragic career of the family. [2502] There is no apodosis in the Greek. [2503] Not, as the editors dispute, either the tongue of the buckle with which he put out his eyes, nor the awl with which his heels were bored through, but the goad with which he killed his father. __________________________________________________________________ Chapter IV.--Shameless practices of the Greeks. And your public assemblies I have come to hate. For there are excessive banquetings, and subtle flutes which provoke to lustful movements, and useless and luxurious anointings, and crowning with garlands. With such a mass of evils do you banish shame; and ye fill your minds with them, and are carried away by intemperance, and indulge as a common practice in wicked and insane fornication. And this further I would say to you, why are you, being a Greek, indignant at your son when he imitates Jupiter, and rises against you and defrauds you of your own wife? Why do you count him your enemy, and yet worship one that is like him? And why do you blame your wife for living in unchastity, and yet honour Venus with shrines? If indeed these things had been related by others, they would have seemed to be mere slanderous accusations, and not truth. But now your own poets sing these things, and your histories noisily publish them. __________________________________________________________________ Chapter V.--Closing appeal. Henceforth, ye Greeks, come and partake of incomparable wisdom, and be instructed by the Divine Word, and acquaint yourselves with the King immortal; and do not recognise those men as heroes who slaughter whole nations. For our own Ruler, [2504] the Divine Word, who even now constantly aids us, does not desire strength of body and beauty of feature, nor yet the high spirit of earth's nobility, but a pure soul, fortified by holiness, and the watchwords of our King, holy actions, for through the Word power passes into the soul. O trumpet of peace to the soul that is at war! O weapon that puttest to flight terrible passions! O instruction that quenches the innate fire of the soul! The Word exercises an influence which does not make poets: it does not equip philosophers nor skilled orators, but by its instruction it makes mortals immortal, mortals gods; and from the earth transports them to the realms above Olympus. Come, be taught; become as I am, for I, too, was as ye are. [2505] These have conquered me--the divinity of the instruction, and the power of the Word: for as a skilled serpent-charmer lures the terrible reptile from his den and causes it to flee, so the Word drives the fearful passions of our sensual nature from the very recesses of the soul; first driving forth lust, through which every ill is begotten--hatreds, strife, envy, emulations, anger, and such like. Lust being once banished, the soul becomes calm and serene. And being set free from the ills in which it was sunk up to the neck, it returns to Him who made it. For it is fit that it be restored to that state whence it departed, whence every soul was or is. [2506] __________________________________________________________________ [2504] Autos gar hemon. [2505] [He seems to quote Gal. iv. 12.] [2506] [N. B. --It should be stated that modern critics consider this work as not improbably by another author.] __________________________________________________________________ justin_martyr hortatory_address_to_the_greeks anf01 justin_martyr-hortatory_address_to_the_greeks The Hortatory Address to the Greeks http://www.ccel.org/ccel/schaff/anf01.viii.vi.html __________________________________________________________________ Justin's Hortatory Address to the Greeks [Translated by the Rev. M. Dods, M.A.] __________________________________________________________________ __________________________________________________________________ Chapter I.--Reasons for addressing the Greeks. As I begin this hortatory address to you, ye men of Greece, I pray God that I may know what I ought to say to you, and that you, shaking off your habitual [2507] love of disputing, and being delivered from the error of your fathers, may now choose what is profitable; not fancying that you commit any offence against your forefathers, though the things which you formerly considered by no means salutary should now seem useful to you. For accurate investigation of matters, putting truth to the question with a more searching scrutiny, often reveals that things which have passed for excellent are of quite another sort. Since, then, we propose to discourse of the true religion (than which, I think, there is nothing which is counted more valuable by those who desire to pass through life without danger, on account of the judgment which is to be after the termination of this life, and which is announced not only by our forefathers according to God, to wit the prophets and lawgivers, but also by those among yourselves who have been esteemed wise, not poets alone, but also philosophers, who professed among you that they had attained the true and divine knowledge), I think it well first of all to examine the teachers of religion, both our own and yours, who they were, and how great, and in what times they lived; in order that those who have formerly received from their fathers the false religion, may now, when they perceive this, be extricated from that inveterate error; and that we may clearly and manifestly show that we ourselves follow the religion of our forefathers according to God. __________________________________________________________________ [2507] Literally, "former." __________________________________________________________________ Chapter II--The poets are unfit to be religious teachers. Whom, then, ye men of Greece, do ye call your teachers of religion? The poets? It will do your cause no good to say so to men who know the poets; for they know how very ridiculous a theogony they have composed,--as we can learn from Homer, your most distinguished and prince of poets. For he says, first, that the gods were in the beginning generated from water; for he has written thus: [2508] -- "Both ocean, the origin of the gods, and their mother Tethys" And then we must also remind you of what he further says of him whom ye consider the first of the gods, and whom he often calls "the father of gods and men;" for he said: [2509] -- "Zeus, who is the dispenser of war to men." Indeed, he says that he was not only the dispenser of war to the army, but also the cause of perjury to the Trojans, by means of his daughter; [2510] and Homer introduces him in love, and bitterly complaining, and bewailing himself, and plotted against by the other gods, and at one time exclaiming concerning his own son: [2511] -- "Alas! he falls, my most beloved of men! Sarpedon, vanquished by Patroclus, falls. So will the fates." And at another time concerning Hector: [2512] -- "Ah! I behold a warrior dear to me Around the walls of Ilium driven, and grieve For Hector." And what he says of the conspiracy of the other gods against Zeus, they know who read these words: [2513] "When the other Olympians--Juno, and Neptune, and Minerva --wished to bind him." And unless the blessed gods had feared him whom gods call Briareus, Zeus would have been bound by them. And what Homer says of his intemperate loves, we must remind you in the very words he used. For he said that Zeus spake thus to Juno: [2514] -- "For never goddess pour'd, nor woman yet, So full a tide of love into my breast; I never loved Ixion's consort thus, Nor sweet Acrisian Danaë, from whom Sprang Perseus, noblest of the race of man; Nor Phoenix' daughter fair, of whom were born Minos, unmatch'd but by the powers above, And Rhadamanthus; nor yet Semele, Nor yet Alcmene, who in Thebes produced The valiant Hercules; and though my son By Semele were Bacchus, joy of man; Nor Ceres golden-hair'd, nor high-enthron'd Latona in the skies; no--nor thyself As now I love thee, and my soul perceive O'erwhelm'd with sweetness of intense desire." It is fit that we now mention what one can learn from the work of Homer of the other gods, and what they suffered at the hands of men. For he says that Mars and Venus were wounded by Diomed, and of many others of the gods he relates the sufferings. For thus we can gather from the case of Dione consoling her daughter; for she said to her: [2515] -- "Have patience, dearest child; though much enforc'd Restrain thine anger: we, in heav'n who dwell, Have much to bear from mortals; and ourselves Too oft upon each other suff'rings lay: Mars had his suff'rings; by Alöeus' sons, Otus and Ephialtes, strongly bound, He thirteen months in brazen fetters lay: Juno, too, suffer'd, when Amphitryon's son Thro' her right breast a three-barb'd arrow sent: Dire, and unheard of, were the pangs she bore, Great Pluto's self the stinging arrow felt, When that same son of Ægis-bearing Jove Assail'd him in the very gates of hell, And wrought him keenest anguish; pierced with pain, To high Olympus, to the courts of Jove, Groaning, he came; the bitter shaft remain'd Deep in his shoulder fix'd, and griev'd his soul." But if it is right to remind you of the battle of the gods, opposed to one another, your own poet himself will recount it, saying: [2516] -- "Such was the shock when gods in battle met; For there to royal Neptune stood oppos'd Phoebus Apollo with his arrows keen; The blue-eyed Pallas to the god of war; To Juno, Dian, heav'nly archeress, Sister of Phoebus, golden-shafted queen. Stout Hermes, helpful god, Latona fac'd." These and such like things did Homer teach you; and not Homer only, but also Hesiod. So that if you believe your most distinguished poets, who have given the genealogies of your gods, you must of necessity either suppose that the gods are such beings as these, or believe that there are no gods at all. __________________________________________________________________ [2508] Iliad, xiv. 302. [2509] Iliad, xix. 224. [2510] That is, Venus, who, after Paris had sworn that the war should be decided by single combat between himself and Menelaus, carried him off, and induced him, though defeated, to refuse performance of the articles agreed upon. [2511] Iliad, xvi. 433. Sarpedon was a son of Zeus. [2512] Iliad, xxii. 168. [2513] Iliad, i. 399, etc. [2514] Iliad, xiv. 315. (The passage is here given in full from Cowper's translation. In Justin's quotation one or two lines are omitted.) [2515] Iliad, v. 382 (from Lord Derby's translation). [2516] Iliad, xx. 66 (from Lord Derby's translation). __________________________________________________________________ Chapter III.--Opinions of the school of Thales. And if you decline citing the poets, because you say it is allowable for them to frame myths, and to relate in a mythical way many things about the gods which are far from true, do you suppose you have some others for your religious teachers, or how do you say that they themselves [2517] have learned this religion of yours? For it is impossible that any should know matters so great and divine, who have not themselves learned them first from the initiated. [2518] You will no doubt say, "The sages and philosophers." For to them, as to a fortified wall, you are wont to flee, when any one quotes the opinions of your poets about the gods. Therefore, since it is fit that we commence with the ancients and the earliest, beginning thence I will produce the opinion of each, much more ridiculous as it is than the theology of the poets. For Thales of Miletus, who took the lead in the study of natural philosophy, declared that water was the first principle of all things; for from water he says that all things are, and that into water all are resolved. And after him Anaximander, who came from the same Miletus, said that the infinite was the first principle of all things; for that from this indeed all things are produced, and into this do all decay. Thirdly, Anaximenes--and he too was from Miletus--says that air is the first principle of all things; for he says that from this all things are produced, and into this all are resolved. Heraclitus and Hippasus, from Metapontus, say that fire is the first principle of all things; for from fire all things proceed, and in fire do all things terminate. Anaxagoras of Clazomenæ said that the homogeneous parts are the first principles of all things. Archelaus, the son of Apollodorus, an Athenian, says that the infinite air and its density and rarity are the first principle of all things. All these, forming a succession from Thales, followed the philosophy called by themselves physical. __________________________________________________________________ [2517] i.e., these teachers. [2518] Literally, "those who knew." __________________________________________________________________ Chapter IV.--Opinions of Pythagoras and Epicurus. Then, in regular succession from another starting-point, Pythagoras the Samian, son of Mnesarchus, calls numbers, with their proportions and harmonies, and the elements composed of both, the first principles; and he includes also unity and the indefinite binary. [2519] Epicurus, an Athenian, the son of Neocles, says that the first principles of the things that exist are bodies perceptible by reason, admitting no vacuity, [2520] unbegotten, indestructible, which can neither be broken, nor admit of any formation of their parts, nor alteration, and are therefore perceptible by reason. Empedocles of Agrigentum, son of Meton, maintained that there were four elements--fire, air, water, earth; and two elementary powers --love and hate, [2521] of which the former is a power of union, the latter of separation. You see, then, the confusion of those who are considered by you to have been wise men, whom you assert to be your teachers of religion: some of them declaring that water is the first principle of all things; others, air, others, fire; and others, some other of these fore-mentioned elements; and all of them employing persuasive arguments for the establishment of their own errors, and attempting to prove their own peculiar dogma to be the most valuable. These things were said by them. How then, ye men of Greece, can it be safe for those who desire to be saved, to fancy that they can learn the true religion from these philosophers, who were neither able so to convince themselves as to prevent sectarian wrangling with one another, and not to appear definitely opposed to one another's opinions? __________________________________________________________________ [2519] monada kai ten aoriston duada. One, or unity, was considered by Pythagoras as the essence of number, and also as God. Two, or the indefinite binary, was the equivalent of evil. So Plutarch, De placit. philosoph., c. 7; from which treatise the above opinions of the various sects are quoted, generally verbatim. [2520] ametocha kenou: the void being that in which these bodies move, while they themselves are of a different nature from it. [2521] Or, accord and discord, attraction and repulsion. __________________________________________________________________ Chapter V.--Opinions of Plato and Aristotle. But possibly those who are unwilling to give up the ancient and inveterate error, maintain that they have received the doctrine of their religion not from those who have now been mentioned, but from those who are esteemed among them as the most renowned and finished philosophers, Plato and Aristotle. For these, they say, have learned the perfect and true religion. But I would be glad to ask, first of all, from those who say so, from whom they say that these men have learned this knowledge; for it is impossible that men who have not learned these so great and divine matters from some who knew them, should either themselves know them, or be able correctly to teach others; and, in the second place, I think we ought to examine the opinions even of these sages. For we shall see whether each of these does not manifestly contradict the other. But if we find that even they do not agree with each other, I think it is easy to see clearly that they too are ignorant. For Plato, with the air of one that has descended from above, and has accurately ascertained and seen all that is in heaven, says that the most high God exists in a fiery substance. [2522] But Aristotle, in a book addressed to Alexander of Macedon, giving a compendious explanation of his own philosophy, clearly and manifestly overthrows the opinion of Plato, saying that God does not exist in a fiery substance: but inventing, as a fifth substance, some kind of ætherial and unchangeable body, says that God exists in it. Thus, at least, he wrote: "Not, as some of those who have erred regarding the Deity say, that God exists in a fiery substance." Then, as if he were not satisfied with this blasphemy against Plato, he further, for the sake of proving what he says about the ætherial body, cites as a witness him whom Plato had banished from his republic as a liar, and as being an imitator of the images of truth at three removes, [2523] for so Plato calls Homer; for he wrote: "Thus at least did Homer speak, [2524] And Zeus obtained the wide heaven in the air and the clouds,' " wishing to make his own opinion appear more worthy of credit by the testimony of Homer; not being aware that if he used Homer as a witness to prove that he spoke truth, many of his tenets would be proved untrue. For Thales of Miletus, who was the founder of philosophy among them, taking occasion from him, [2525] will contradict his first opinions about first principles. For Aristotle himself, having said that God and matter are the first principles of all things, Thales, the eldest of all their sages, says that water is the first principle of the things that exist; for he says that all things are from water, and that all things are resolved into water. And he conjectures this, first, from the fact that the seed of all living creatures, which is their first principle, is moist; and secondly, because all plants grow and bear fruit in moisture, but when deprived of moisture, wither. Then, as if not satisfied with his conjectures, he cites Homer as a most trustworthy testimony, who speaks thus:-- "Ocean, who is the origin of all." [2526] May not Thales, then, very fairly say to him, "What is the reason, Aristotle, why you give heed to Homer, as if he spoke truth, when you wish to demolish the opinions of Plato; but when you promulgate an opinion contrary to ours, you think Homer untruthful?" __________________________________________________________________ [2522] Or, "is of a fiery nature." [2523] See the Republic, x. 2. By the Platonic doctrine, the ideas of things in the mind of God were the realities; the things themselves, as seen by us, were the images of these realities; and poetry, therefore, describing the images of realities, was only at the third remove from nature. As Plato puts it briefly in this same passage, "the painter, the bed-maker, God--these three are the masters of three species of beds." [2524] Iliad, xv. 192. [2525] i.e., from Homer; using Homer's words as suggestive and confirmatory of his doctrine. [2526] Iliad, xiv. 246. __________________________________________________________________ Chapter VI.--Further disagreements between Plato and Aristotle. And that these very wonderful sages of yours do not even agree in other respects, can be easily learned from this. For while Plato says that there are three first principles of all things, God, and matter, and form,--God, the maker of all; and matter, which is the subject of the first production of all that is produced, and affords to God opportunity for His workmanship; and form, which is the type of each of the things produced,-- Aristotle makes no mention at all of form as a first principle, but says that there are two, God and matter. And again, while Plato says that the highest God and the ideas exist in the first place of the highest heavens, and in fixed sphere, Aristotle says that, next to the most high God, there are, not ideas, but certain gods, who can be perceived by the mind. Thus, then, do they differ concerning things heavenly. So that one can see that they not only are unable to understand our earthly matters, but also, being at variance among themselves regarding these things, they will appear unworthy of credit when they treat of things heavenly. And that even their doctrine regarding the human soul as it now is does not harmonize, is manifest from what has been said by each of them concerning it. For Plato says that it is of three parts, having the faculty of reason, of affection, and of appetite. [2527] But Aristotle says that the soul is not so comprehensive as to include also corruptible parts, but only reason. And Plato loudly maintains that "the whole soul is immortal." But Aristotle, naming it "the actuality," [2528] would have it to be mortal, not immortal. And the former says it is always in motion; but Aristotle says that it is immoveable, since it must itself precede all motion. __________________________________________________________________ [2527] to logikon to thumikon, to epithumetikon, --corresponding to what we roughly speak of as reason, the heart, and the appetites. [2528] entelecheia, --the completion or actuality to which each thing, by virtue of its peculiar nature (or potentiality, dunamis), can arrive. __________________________________________________________________ Chapter VII.--Inconsistencies of Plato's doctrine. But in these things they are convicted of thinking in contradiction to each other. And if any one will accurately criticise their writings, they have chosen to abide in harmony not even with their own opinions. Plato, at any rate, at one time says that there are three first principles of the universe--God, and matter, and form; but at another time four, for he adds the universal soul. And again, when he has already said that matter is eternal, [2529] he afterwards says that it is produced; and when he has first given to form its peculiar rank as a first principle, and has asserted for its self-subsistence, he afterwards says that this same thing is among the things perceived by the understanding. Moreover, having first declared that everything that is made is mortal [2530] he afterwards states that some of the things that are made are indestructible and immortal. What, then, is the cause why those who have been esteemed wise among you disagree not only with one another but also with themselves? Manifestly, their unwillingness to learn from those who know, and their desire to attain accurate knowledge of things heavenly by their own human excess of wisdom though they were able to understand not even earthly matters. Certainly some of your philosophers say that the human soul is in us; others, that it is around us. For not even in this did they choose to agree with one another, but, distributing, as it were, ignorance in various ways among themselves, they thought fit to wrangle and dispute with one another even about the soul. For some of them say that the soul is fire, and some that it is the air; and others, the mind; and others, motion; and others, an exhalation; and certain others say that it is a power flowing from the stars; and others, number capable of motion; and others, a generating water. And a wholly confused and inharmonious opinion has prevailed among them, which only in this one respect appears praiseworthy to those who can form a right judgment, that they have been anxious to convict one another of error and falsehood. __________________________________________________________________ [2529] Literally, "unbegotten." [2530] Or, "liable to destruction." __________________________________________________________________ Chapter VIII.--Antiquity, inspiration, and harmony of Christian teachers. Since therefore it is impossible to learn anything true concerning religion from your teachers, who by their mutual disagreement have furnished you with sufficient proof of their own ignorance, I consider it reasonable to recur to our progenitors, who both in point of time have by a great way the precedence of your teachers, and who have taught us nothing from their own private fancy, nor differed with one another, nor attempted to overturn one another's positions, but without wrangling and contention received from God the knowledge which also they taught to us. For neither by nature nor by human conception is it possible for men to know things so great and divine, but by the gift which then descended from above upon the holy men, who had no need of rhetorical art, [2531] nor of uttering anything in a contentious or quarrelsome manner, but to present themselves pure [2532] to the energy of the Divine Spirit, in order that the divine plectrum itself, descending from heaven, and using righteous men as an instrument like a harp or lyre, might reveal to us the knowledge of things divine and heavenly. Wherefore, as if with one mouth and one tongue, they have in succession, and in harmony with one another, taught us both concerning God, and the creation of the world, and the formation of man, and concerning the immortality of the human soul, and the judgment which is to be after this life, and concerning all things which it is needful for us to know, and thus in divers times and places have afforded us the divine instruction. [2533] __________________________________________________________________ [2531] Literally, "the art of words." [2532] Literally, "clean," free from other influences. [2533] [The diversities of Christian theology are to be regretted; but Justin here shows the harmony and order of truths, such as are everywhere received by Christians, to be an inestimable advantage.] __________________________________________________________________ Chapter IX.--The antiquity of Moses proved by Greek writers. I will begin, then, with our first prophet and lawgiver, Moses; first explaining the times in which he lived, on authorities which among you are worthy of all credit. For I do not propose to prove these things only from our own divine histories, which as yet you are unwilling to credit on account of the inveterate error of your forefathers, but also from your own histories, and such, too, as have no reference to our worship, that you may know that, of all your teachers, whether sages, poets, historians, philosophers, or lawgivers, by far the oldest, as the Greek histories show us, was Moses, who was our first religious teacher. [2534] For in the times of Ogyges and Inachus, whom some of your poets suppose to have been earth-born, [2535] Moses is mentioned as the leader and ruler of the Jewish nation. For in this way he is mentioned both by Polemon in the first book of his Hellenics, and by Apion son of Posidonius in his book against the Jews, and in the fourth book of his history, where he says that during the reign of Inachus over Argos the Jews revolted from Amasis king of the Egyptians, and that Moses led them. And Ptolemæus the Mendesian, in relating the history of Egypt, concurs in all this. And those who write the Athenian history, Hellanicus and Philochorus (the author of The Attic History), Castor and Thallus, and Alexander Polyhistor, and also the very well informed writers on Jewish affairs, Philo and Josephus, have mentioned Moses as a very ancient and time-honoured prince of the Jews. Josephus, certainly, desiring to signify even by the title of his work the antiquity and age of the history, wrote thus at the commencement of the history: "The Jewish antiquities [2536] of Flavius Josephus,"--signifying the oldness of the history by the word "antiquities." And your most renowned historian Diodorus, who employed thirty whole years in epitomizing the libraries, and who, as he himself wrote, travelled over both Asia and Europe for the sake of great accuracy, and thus became an eye-witness of very many things, wrote forty entire books of his own history. And he in the first book, having said that he had learned from the Egyptian priests that Moses was an ancient lawgiver, and even the first, wrote of him in these very words: "For subsequent to the ancient manner of living in Egypt which gods and heroes are fabled to have regulated, they say that Moses [2537] first persuaded the people to use written laws, and to live by them; and he is recorded to have been a man both great of soul and of great faculty in social matters." Then, having proceeded a little further, and wishing to mention the ancient lawgivers, he mentions Moses first. For he spoke in these words: "Among the Jews they say that Moses ascribed his laws [2538] to that God who is called Jehovah, whether because they judged it a marvellous and quite divine conception which promised to benefit a multitude of men, or because they were of opinion that the people would be the more obedient when they contemplated the majesty and power of those who were said to have invented the laws. And they say that Sasunchis was the second Egyptian legislator, a man of excellent understanding. And the third, they say, was Sesonchosis the king, who not only performed the most brilliant military exploits of any in Egypt, but also consolidated that warlike race by legislation. And the fourth lawgiver, they say, was Bocchoris the king, a wise and surpassingly skilful man. And after him it is said that Amasis the king acceded to the government, whom they relate to have regulated all that pertains to the rulers of provinces, and to the general administration of the government of Egypt. And they say that Darius, the father of Xerxes, was the sixth who legislated for the Egyptians." __________________________________________________________________ [2534] The incongruity in this sentence is Justin's. [2535] [Autochthones]. That is, sprung from the soil; and hence the oldest inhabitants, the aborigines. [2536] Literally, archæology. [2537] Unfortunately, Justin here mistook Menes for Moses. [But he may have so read the name in his copy. See Grabe's note on Diodorus, and the quotation following in another note.] [2538] This sentence must be so completed from the context in Diodorus. See the note of Maranus. __________________________________________________________________ Chapter X--Training and inspiration of Moses. [2539] These things, ye men of Greece, have been recorded in writing concerning the antiquity of Moses by those who were not of our religion; and they said that they learned all these things from the Egyptian priests, among whom Moses was not only born, but also was thought worthy of partaking of all the education of the Egyptians, on account of his being adopted by the king's daughter as her son; and for the same reason was thought worthy of great attention, as the wisest of the historians relate, who have chosen to record his life and actions, and the rank of his descent, --I speak of Philo and Josephus. For these, in their narration of the history of the Jews, say that Moses was sprung from the race of the Chaldæans, and that he was born in Egypt when his forefathers had migrated on account of famine from Phoenicia to that country; and him God chose to honour on account of his exceeding virtue, and judged him worthy to become the leader and lawgiver of his own race, when He thought it right that the people of the Hebrews should return out of Egypt into their own land. To him first did God communicate that divine and prophetic gift which in those days descended upon the holy men, and him also did He first furnish that he might be our teacher in religion, and then after him the rest of the prophets, who both obtained the same gift as he, and taught us the same doctrines concerning the same subjects. These we assert to have been our teachers, who taught us nothing from their own human conception, but from the gift vouchsafed to them by God from above. __________________________________________________________________ [2539] [Consult the ponderous learning of Warburton's Divine Legation, passim.] __________________________________________________________________ Chapter XI.--Heathen oracles testify of Moses. But as you do not see the necessity of giving up the ancient error of your forefathers in obedience to these teachers [of ours], what teachers of your own do you maintain to have lived worthy of credit in the matter of religion? For, as I have frequently said, it is impossible that those who have not themselves learned these so great and divine things from such persons as are acquainted with them, should either themselves know them, or be able rightly to teach others. Since, therefore, it has been sufficiently proved that the opinions of your philosophers are obviously full of all ignorance and deceit, having now perhaps wholly abandoned the philosophers as formerly you abandoned the poets, you will turn to the deceit of the oracles; for in this style I have heard some speaking. Therefore I think it fit to tell you at this step in our discourse what I formerly heard among you concerning their utterances. For when one inquired at your oracle--it is your own story--what religious men had at any time happened to live, you say that the oracle answered thus: "Only the Chaldæans have obtained wisdom, and the Hebrews, who worship God Himself, the self-begotten King." Since, therefore, you think that the truth can be learned from your oracles, when you read the histories and what has been written regarding the life of Moses by those who do not belong to our religion, and when you know that Moses and the rest of the prophets were descended from the race of the Chaldæans and Hebrews, do not think that anything incredible has taken place if a man sprung from a godly line, and who lived worthily of the godliness of his fathers, was chosen by God to be honoured with this great gift and to be set forth as the first of all the prophets. __________________________________________________________________ Chapter XII.--Antiquity of Moses proved. And I think it necessary also to consider the times in which your philosophers lived, that you may see that the time which produced them for you is very recent, and also short. For thus you will be able easily to recognise also the antiquity of Moses. But lest, by a complete survey of the periods, and by the use of a greater number of proofs, I should seem to be prolix, I think it may be sufficiently demonstrated from the following. For Socrates was the teacher of Plato, and Plato of Aristotle. Now these men flourished in the time of Philip and Alexander of Macedon, in which time also the Athenian orators flourished, as the Philippics of Demosthenes plainly show us. And those who have narrated the deeds of Alexander sufficiently prove that during his reign Aristotle associated with him. From all manner of proofs, then, it is easy to see that the history of Moses is by far more ancient than all profane [2540] histories. And, besides, it is fit that you recognise this fact also, that nothing has been accurately recorded by Greeks before the era of the Olympiads, and that there is no ancient work which makes known any action of the Greeks or Barbarians. But before that period existed only the history of the prophet Moses, which he wrote in the Hebrew character by the divine inspiration. For the Greek character was not yet in use, as the teachers of language themselves prove, telling us that Cadmus first brought the letters from Phoenicia, and communicated them to the Greeks. And your first of philosophers, Plato, testifies that they were a recent discovery. For in the Timæus [2541] he wrote that Solon, the wisest of the wise men, on his return from Egypt, said to Critias that he had heard this from a very aged Egyptian priest, who said to him, "O Solon, Solon, you Greeks are ever children, and aged Greek there is none." Then again he said, "You are all youths in soul, for you hold no ancient opinion derived through remote tradition, nor any system of instruction hoary with time; but all these things escape your knowledge, because for many generations the posterity of these ancient ages died mute, not having the use of letters." It is fit, therefore, that you understand that it is the fact that every history has been written in these recently-discovered Greek letters; and if any one would make mention of old poets, or legislators, or historians, or philosophers, or orators, he will find that they wrote their own works in the Greek character. __________________________________________________________________ [2540] Literally, "without," not belonging to the true faith. [2541] C. 3. __________________________________________________________________ Chapter XIII.--History of the Septuagint. But if any one says that the writings of Moses and of the rest of the prophets were also written in the Greek character, let him read profane histories, and know that Ptolemy, king of Egypt, when he had built the library in Alexandria, and by gathering books from every quarter had filled it, then learnt that very ancient histories written in Hebrew happened to be carefully preserved; and wishing to know their contents, he sent for seventy wise men from Jerusalem, who were acquainted with both the Greek and Hebrew language, and appointed them to translate the books; and that in freedom from all disturbance they might the more speedily complete the translation, he ordered that there should be constructed, not in the city itself, but seven stadia off (where the Pharos was built), as many little cots as there were translators, so that each by himself might complete his own translation; and enjoined upon those officers who were appointed to this duty, to afford them all attendance, but to prevent communication with one another, in order that the accuracy of the translation might be discernible even by their agreement. And when he ascertained that the seventy men had not only given the same meaning, but had employed the same words, and had failed in agreement with one another not even to the extent of one word; but had written the same things, and concerning the same things, he was struck with amazement, and believed that the translation had been written by divine power, and perceived that the men were worthy of all honour, as beloved of God; and with many gifts ordered them to return to their own country. And having, as was natural, marvelled at the books, and concluded them to be divine, he consecrated them in that library. These things, ye men of Greece, are no fable, nor do we narrate fictions; but we ourselves having been in Alexandria, saw the remains of the little cots at the Pharos still preserved, and having heard these things from the inhabitants, who had received them as part of their country's tradition, [2542] we now tell to you what you can also learn from others, and specially from those wise and esteemed men who have written of these things, Philo and Josephus, and many others. But if any of those who are wont to be forward in contradiction should say that these books do not belong to us, but to the Jews, and should assert that we in vain profess to have learnt our religion from them, let him know, as he may from those very things which are written in these books, that not to them, but to us, does the doctrine of them refer. That the books relating to our religion are to this day preserved among the Jews, has been a work of Divine Providence on our behalf; for lest, by producing them out of the Church, we should give occasion to those who wish to slander us to charge us with fraud, we demand that they be produced from the synagogue of the Jews, that from the very books still preserved among them it might clearly and evidently appear, that the laws which were written by holy men for instruction pertain to us. __________________________________________________________________ [2542] [Doubtless Justin relates the tradition as he received it. Consult Dr. Selwyn's full account of the fables concerning the LXX., in Smith's Dict. of the Bible, iii. p. 1203 ff.] __________________________________________________________________ Chapter XIV.--A warning appeal to the Greeks. It is therefore necessary, ye Greeks, that you contemplate the things that are to be, and consider the judgment which is predicted by all, not only by the godly, but also by those who are irreligious, that ye do not without investigation commit yourselves to the error of your fathers, nor suppose that if they themselves have been in error, and have transmitted it to you, that this which they have taught you is true; but looking to the danger of so terrible a mistake, inquire and investigate carefully into those things which are, as you say, spoken of even by your own teachers. For even unwillingly they were on your account forced to say many things by the Divine regard for mankind, especially those of them who were in Egypt, and profited by the godliness of Moses and his ancestry. For I think that some of you, when you read even carelessly the history of Diodorus, and of those others who wrote of these things, cannot fail to see that both Orpheus, and Homer, and Solon, who wrote the laws of the Athenians, and Pythagoras, and Plato, and some others, when they had been in Egypt, and had taken advantage of the history of Moses, afterwards published doctrines concerning the gods quite contrary to those which formerly they had erroneously promulgated. __________________________________________________________________ Chapter XV.--Testimony of Orpheus to monotheism. At all events, we must remind you what Orpheus, who was, as one might say, your first teacher of polytheism, latterly addressed to his son Musæus, and to the other legitimate auditors, concerning the one and only God. And he spoke thus:-- "I speak to those who lawfully may hear: All others, ye profane, now close the doors, And, O Musæus! hearken thou to me, Who offspring art of the light-bringing moon: The words I utter now are true indeed; And if thou former thoughts of mine hast seen, Let them not rob thee of the blessed life, But rather turn the depths of thine own heart Unto the place where light and knowledge dwell. Take thou the word divine to guide thy steps, And walking well in the straight certain path, Look to the one and universal King-- One, self-begotten, and the only One, Of whom all things and we ourselves are sprung. All things are open to His piercing gaze, While He Himself is still invisible. Present in all His works, though still unseen, He gives to mortals evil out of good, Sending both chilling wars and tearful griefs; And other than the great King there is none. The clouds for ever settle round His throne, And mortal eyeballs in mere mortal eyes Are weak, to see Jove reigning over all. He sits established in the brazen heavens Upon His golden throne; under His feet He treads the earth, and stretches His right hand To all the ends of ocean, and around Tremble the mountain ranges and the streams, The depths, too, of the blue and hoary sea." And again, in some other place he says:-- "There is one Zeus alone, one sun, one hell, One Bacchus; and in all things but one God; Nor of all these as diverse let me speak." And when he swears he says:-- "Now I adjure thee by the highest heaven, The work of the great God, the only wise; And I adjure thee by the Father's voice. Which first He uttered when He stablished The whole world by His counsel." What does he mean by "I adjure thee by the Father's voice, which first He uttered?" It is the Word of God which he here names "the voice," by whom heaven and earth and the whole creation were made, as the divine prophecies of the holy men teach us; and these he himself also paid some attention to in Egypt, and understood that all creation was made by the Word of God; and therefore, after he says, "I adjure thee by the Father's voice, which first He uttered," he adds this besides, "when by His counsel He established the whole world." Here he calls the Word "voice," for the sake of the poetical metre. And that this is so, is manifest from the fact, that a little further on, where the metre permits him, he names it "Word." For he said:-- "Take thou the Word divine to guide thy steps." __________________________________________________________________ Chapter XVI.--Testimony of the Sibyl. We must also mention what the ancient and exceedingly remote Sibyl, whom Plato and Aristophanes, and others besides, mention as a prophetess, taught you in her oracular verses concerning one only God. And she speaks thus:-- "There is one only unbegotten God, Omnipotent, invisible, most high, All-seeing, but Himself seen by no flesh." Then elsewhere thus:-- "But we have strayed from the Immortal's ways, And worship with a dull and senseless mind Idols, the workmanship of our own hands, And images and figures of dead men." And again somewhere else:-- "Blessed shall be those men upon the earth Who shall love the great God before all else, Blessing Him when they eat and when they drink; Trusting in this their piety alone. Who shall abjure all shrines which they may see, All altars and vain figures of dumb stones, Worthless and stained with blood of animals, And sacrifice of the four-footed tribes, Beholding the great glory of One God." These are the Sibyl's words. __________________________________________________________________ Chapter XVII.--Testimony of Homer. And the poet Homer, using the license of poetry, and rivalling the original opinion of Orpheus regarding the plurality of the gods, mentions, indeed, several gods in a mythical style, lest he should seem to sing in a different strain from the poem of Orpheus, which he so distinctly proposed to rival, that even in the first line of his poem he indicated the relation he held to him. For as Orpheus in the beginning of his poem had said, "O goddess, sing the wrath of Demeter, who brings the goodly fruit," Homer began thus, "O goddess, sing the wrath of Achilles, son of Peleus," preferring, as it seems to me, even to violate the poetical metre in his first line, than that he should seem not to have remembered before all else the names of the gods. But shortly after he also clearly and explicitly presents his own opinion regarding one God only, somewhere [2543] saying to Achilles by the mouth of Phoenix, "Not though God Himself were to promise that He would peel off my old age, and give me the vigour of my youth," where he indicates by the pronoun the real and true God. And somewhere [2544] he makes Ulysses address the host of the Greeks thus: "The rule of many is not a good thing; let there be one ruler." And that the rule of many is not a good thing, but on the contrary an evil, he proposed to evince by fact, recounting the wars which took place on account of the multitude of rulers, and the fights and factions, and their mutual counterplots. For monarchy is free from contention. So far the poet Homer. __________________________________________________________________ [2543] Iliad, ix. 445. [2544] Iliad, ii. 204. __________________________________________________________________ Chapter XVIII.--Testimony of Sophocles. And if it is needful that we add testimonies concerning one God, even from the dramatists, hear even Sophocles speaking thus:-- "There is one God, in truth there is but one, Who made the heavens and the broad earth beneath, The glancing waves of ocean and the winds But many of us mortals err in heart, And set up for a solace in our woes Images of the gods in stone and wood, Or figures carved in brass or ivory, And, furnishing for these our handiworks, Both sacrifice and rite magnificent, We think that thus we do a pious work." Thus, then, Sophocles. __________________________________________________________________ Chapter XIX.--Testimony of Pythagoras. And Pythagoras, son of Mnesarchus, who expounded the doctrines of his own philosophy, mystically by means of symbols, as those who have written his life show, himself seems to have entertained thoughts about the unity of God not unworthy of his foreign residence in Egypt. For when he says that unity is the first principle of all things, and that it is the cause of all good, he teaches by an allegory that God is one, and alone. [2545] And that this is so, is evident from his saying that unity and one differ widely from one another. For he says that unity belongs to the class of things perceived by the mind, but that one belongs to numbers. And if you desire to see a clearer proof of the opinion of Pythagoras concerning one God, hear his own opinion, for he spoke as follows: "God is one; and He Himself does not, as some suppose, exist outside the world, but in it, He being wholly present in the whole circle, and beholding all generations; being the regulating ingredient of all the ages, and the administrator of His own powers and works, the first principle of all things, the light of heaven, and Father of all, the intelligence and animating soul of the universe, the movement of all orbits." Thus, then, Pythagoras. __________________________________________________________________ [2545] Has no fellow. __________________________________________________________________ Chapter XX.--Testimony of Plato. But Plato, though he accepted, as is likely, the doctrine of Moses and the other prophets regarding one only God, which he learned while in Egypt, yet fearing, on account of what had befallen Socrates, lest he also should raise up some Anytus or Meletus against himself, who should accuse him before the Athenians, and say, "Plato is doing harm, and making himself mischievously busy, not acknowledging the gods recognised by the state;" in fear of the hemlock-juice, contrives an elaborate and ambiguous discourse concerning the gods, furnishing by his treatise gods to those who wish them, and none for those who are differently disposed, as may readily be seen from his own statements. For when he has laid down that everything that is made is mortal, he afterwards says that the gods were made. If, then, he would have God and matter to be the origin of all things, manifestly it is inevitably necessary to say that the gods were made of matter; but if of matter, out of which he said that evil also had its origin, he leaves right-thinking persons to consider what kind of beings the gods should be thought who are produced out of matter. For, for this very reason did he say that matter was eternal, [2546] that he might not seem to say that God is the creator of evil. And regarding the gods who were made by God, there is no doubt he said this: "Gods of gods, of whom I am the creator." And he manifestly held the correct opinion concerning the really existing God. For having heard in Egypt that God had said to Moses, when He was about to send him to the Hebrews, "I am that I am," [2547] he understood that God had not mentioned to him His own proper name. __________________________________________________________________ [2546] Or, "uncreated." [2547] ho on, "He who is; the Being." __________________________________________________________________ Chapter XXI.--The namelessness of God. For God cannot be called by any proper name, for names are given to mark out and distinguish their subject-matters, because these are many and diverse; but neither did any one exist before God who could give Him a name, nor did He Himself think it right to name Himself, seeing that He is one and unique, as He Himself also by His own prophets testifies, when He says, "I God am the first," and after this, "And beside me there is no other God." [2548] On this account, then, as I before said, God did not, when He sent Moses to the Hebrews, mention any name, but by a participle He mystically teaches them that He is the one and only God. "For," says He; "I am the Beingi;" manifestly contrasting Himself, "the Being," with those who are not, [2549] that those who had hitherto been deceived might see that they were attaching themselves, not to beings, but to those who had no being. Since, therefore, God knew that the first men remembered the old delusion of their forefathers, whereby the misanthropic demon contrived to deceive them when he said to them, "If ye obey me in transgressing the commandment of God, ye shall be as gods," calling those gods which had no being, in order that men, supposing that there were other gods in existence, might believe that they themselves could become gods. On this account He said to Moses, "I am the Being," that by the participle "being" He might teach the difference between God who is and those who are not. [2550] Men, therefore, having been duped by the deceiving demon, and having dared to disobey God, were cast out of Paradise, remembering the name of gods, but no longer being taught by God that there are no other gods. For it was not just that they who did not keep the first commandment, which it was easy to keep, should any longer be taught, but should rather be driven to just punishment. Being therefore banished from Paradise, and thinking that they were expelled on account of their disobedience only, not knowing that it was also because they had believed in the existence of gods which did not exist, they gave the name of gods even to the men who were afterwards born of themselves. This first false fancy, therefore, concerning gods, had its origin with the father of lies. God, therefore, knowing that the false opinion about the plurality of gods was burdening the soul of man like some disease, and wishing to remove and eradicate it, appeared first to Moses, and said to him, "I am He who is." For it was necessary, I think, that he who was to be the ruler and leader of the Hebrew people should first of all know the living God. Wherefore, having appeared to him first, as it was possible for God to appear to a man, He said to him, "I am He who is;" then, being about to send him to the Hebrews, He further orders him to say, "He who is hath sent me to you." __________________________________________________________________ [2548] Isa. xliv. 6. [2549] Literally, "with the not-beings." [2550] Literally, "between the God being and not-beings." __________________________________________________________________ Chapter XXII.--Studied ambiguity of Plato. Plato accordingly having learned this in Egypt, and being greatly taken with what was said about one God, did indeed consider it unsafe to mention the name of Moses, on account of his teaching the doctrine of one only God, for he dreaded the Areopagus; but what is very well expressed by him in his elaborate treatise, the Timæus, he has written in exact correspondence with what Moses said regarding God, though he has done so, not as if he had learned it from him, but as if he were expressing his own opinion. For he said, "In my opinion, then, we must first define what that is which exists eternally, and has no generation, [2551] and what that is which is always being generated, but never really is." Does not this, ye men of Greece, seem to those who are able to understand the matter to be one and the same thing, saving only the difference of the article? For Moses said, "He who is," and Plato, "That which is." But either of the expressions seems to apply to the ever-existent God. For He is the only one who eternally exists, and has no generation. What, then, that other thing is which is contrasted with the ever-existent, and of which he said, "And what that is which is always being generated, but never really is," we must attentively consider. For we shall find him clearly and evidently saying that He who is unbegotten is eternal, but that those that are begotten and made are generated and perish [2552] --as he said of the same class, "gods of gods, of whom I am maker"--for he speaks in the following words: "In my opinion, then, we must first define what that is which is always existent and has no birth, and what that is which is always being generated but never really is. The former, indeed, which is apprehended by reflection combined with reason, always exists in the same way; [2553] while the latter, on the other hand, is conjectured by opinion formed by the perception of the senses unaided by reason, since it never really is, but is coming into being and perishing." These expressions declare to those who can rightly understand them the death and destruction of the gods that have been brought into being. And I think it necessary to attend to this also, that Plato never names him the creator, but the fashioner [2554] of the gods, although, in the opinion of Plato, there is considerable difference between these two. For the creator creates the creature by his own capability and power, being in need of nothing else; but the fashioner frames his production when he has received from matter the capability for his work. __________________________________________________________________ [2551] That is, "is not produced or created; has no birth." [2552] Or, "are born and die." [2553] kata tauta "according to the same things," i.e., in eternal immutability. [2554] Or, "demiurge or maker." __________________________________________________________________ Chapter XXIII.--Plato's self-contradiction. But, perhaps, some who are unwilling to abandon the doctrines of polytheism, will say that to these fashioned gods the maker said, "Since ye have been produced, ye are not immortal, nor at all imperishable; yet shall ye not perish nor succumb to the fatality of death, because you have obtained my will, [2555] which is a still greater and mightier bond." Here Plato, through fear of the adherents of polytheism, introduces his "maker" uttering words which contradict himself. For having formerly stated that he said that everything which is produced is perishable, he now introduces him saying the very opposite; and he does not see that it is thus absolutely impossible for him to escape the charge of falsehood. For he either at first uttered what is false when he said that everything which is produced is perishable, or now, when he propounds the very opposite to what he had formerly said. For if, according to his former definition, it is absolutely necessary that every created thing be perishable, how can he consistently make that possible which is absolutely impossible? So that Plato seems to grant an empty and impossible prerogative to his "maker," when he propounds that those who were once perishable because made from matter should again, by his intervention, become imperishable and enduring. For it is quite natural that the power of matter, which, according to Plato's opinion, is uncreated, and contemporary and coæval with the maker, should resist his will. For he who has not created has no power, in respect of that which is uncreated, so that it is not possible that it (matter), being free, can be controlled by any external necessity. Wherefore Plato himself, in consideration of this, has written thus: "It is necessary to affirm that God cannot suffer violence." __________________________________________________________________ [2555] That is, "my will to the contrary." See Plato, Tim., p. 41 [cap 13]. __________________________________________________________________ Chapter XXIV.--Agreement of Plato and Homer. How, then, does Plato banish Homer from his republic, since, in the embassy to Achilles, he represents Phoenix as saying to Achilles, "Even the gods themselves are not inflexible," [2556] though Homer said this not of the king and Platonic maker of the gods, but of some of the multitude whom the Greeks esteem as gods, as one can gather from Plato's saying, "gods of gods?" For Homer, by that golden chain, [2557] refers all power and might to the one highest God. And the rest of the gods, he said, were so far distant from his divinity, that he thought fit to name them even along with men. At least he introduces Ulysses saying of Hector to Achilles, "He is raging terribly, trusting in Zeus, and values neither men nor gods." [2558] In this passage Homer seems to me without doubt to have learnt in Egypt, like Plato, concerning the one God, and plainly and openly to declare this, that he who trusts in the really existent God makes no account of those that do not exist. For thus the poet, in another passage, and employing another but equivalent word, to wit, a pronoun, made use of the same participle employed by Plato to designate the really existent God, concerning whom Plato said, "What that is which always exists, and has no birth." For not without a double sense does this expression of Phoenix seem to have been used: "Not even if God Himself were to promise me, that, having burnished off my old age, He should set me forth in the flower of youth." For the pronoun "Himself" signifies the really existing God. For thus, too, the oracle which was given to you concerning the Chaldæans and Hebrews signifies. For when some one inquired what men had ever lived godly, you say the answer was:-- "Only the Chaldæans and the Hebrews found wisdom, Worshipping God Himself, the unbegotten King." __________________________________________________________________ [2556] Iliad, ix. 497. [2557] That is, by the challenge of the chain introduced--Iliad, viii. 18. [2558] Iliad, ix. 238. __________________________________________________________________ Chapter XXV.--Plato's knowledge of God's eternity. How, then, does Plato blame Homer for saying that the gods are not inflexible, although, as is obvious from the expressions used, Homer said this for a useful purpose? For it is the property of those who expect to obtain mercy by prayer and sacrifices, to cease from and repent of their sins. For those who think that the Deity is inflexible, are by no means moved to abandon their sins, since they suppose that they will derive no benefit from repentance. How, then, does Plato the philosopher condemn the poet Homer for saying, "Even the gods themselves are not inflexible," and yet himself represent the maker of the gods as so easily turned, that he sometimes declares the gods to be mortal, and at other times declares the same to be immortal? And not only concerning them, but also concerning matter, from which, as he says, it is necessary that the created gods have been produced, he sometimes says that it is uncreated, and at other times that it is created; and yet he does not see that he himself, when he says that the maker of the gods is so easily turned, is convicted of having fallen into the very errors for which he blames Homer, though Homer said the very opposite concerning the maker of the gods. For he said that he spoke thus of himself:-- "For ne'er my promise shall deceive, or fail, Or be recall'd, if with a nod confirm'd." [2559] But Plato, as it seems, unwillingly entered not these strange dissertations concerning the gods, for he feared those who were attached to polytheism. And whatever he thinks fit to tell of all that he had learned from Moses and the prophets concerning one God, he preferred delivering in a mystical style, so that those who desired to be worshippers of God might have an inkling of his own opinion. For being charmed with that saying of God to Moses, "I am the really existing," and accepting with a great deal of thought the brief participial expression, he understood that God desired to signify to Moses His eternity, and therefore said, "I am the really existing;" for this word "existing" expresses not one time only, but the three--the past, the present, and the future. For when Plato says, "and which never really is," he uses the verb "is" of time indefinite. For the word "never" is not spoken, as some suppose, of the past, but of the future time. And this has been accurately understood even by profane writers. And therefore, when Plato wished, as it were, to interpret to the uninitiated what had been mystically expressed by the participle concerning the eternity of God, he employed the following language: "God indeed, as the old tradition runs, includes the beginning, and end, and middle of all things." In this sentence he plainly and obviously names the law of Moses "the old tradition," fearing, through dread of the hemlock-cup, to mention the name of Moses; for he understood that the teaching of the man was hateful to the Greeks; and he clearly enough indicates Moses by the antiquity of the tradition. And we have sufficiently proved from Diodorus and the rest of the historians, in the foregoing chapters, that the law of Moses is not only old, but even the first. For Diodorus says that he was the first of all lawgivers; the letters which belong to the Greeks, and which they employed in the writing of their histories, having not yet been discovered. __________________________________________________________________ [2559] Iliad, i. 526. __________________________________________________________________ Chapter XXVI.--Plato indebted to the prophets. And let no one wonder that Plato should believe Moses regarding the eternity of God. For you will find him mystically referring the true knowledge of realities to the prophets, next in order after the really existent God. For, discoursing in the Timæus about certain first principles, he wrote thus: "This we lay down as the first principle of fire and the other bodies, proceeding according to probability and necessity. But the first principles of these again God above knows, and whosoever among men is beloved of Him." [2560] And what men does he think beloved of God, but Moses and the rest of the prophets? For their prophecies he read, and, having learned from them the doctrine of the judgment, he thus proclaims it in the first book of the Republic: "When a man begins to think he is soon to die, fear invades him, and concern about things which had never before entered his head. And those stories about what goes on in Hades, which tell us that the man who has here been unjust must there be punished, though formerly ridiculed, now torment his soul with apprehensions that they may be true. And he, either through the feebleness of age, or even because he is now nearer to the things of the other world, views them more attentively. He becomes, therefore, full of apprehension and dread, and begins to call himself to account, and to consider whether he has done any one an injury. And that man who finds in his life many iniquities, and who continually starts from his sleep as children do, lives in terror, and with a forlorn prospect. But to him who is conscious of no wrong-doing, sweet hope is the constant companion and good nurse of old age, as Pindar says. [2561] For this, Socrates, he has elegantly expressed, that whoever leads a life of holiness and justice, him sweet hope, the nurse of age, accompanies, cheering his heart, for she powerfully sways the changeful mind of mortals.' " [2562] This Plato wrote in the first book of the Republic. __________________________________________________________________ [2560] Plato, Tim., p. 53 D, [cap. 20]. [2561] Pind., Fr., 233, a fragment preserved in this place. [2562] Plato, Rep., p. 330 D. __________________________________________________________________ Chapter XXVII.--Plato's knowledge of the judgment. And in the tenth book he plainly and manifestly wrote what he had learned from the prophets about the judgment, not as if he had learned it from them, but, on account of his fear of the Greeks, as if he had heard it from a man who had been slain in battle--for this story he thought fit to invent--and who, when he was about to be buried on the twelfth day, and was lying on the funeral pile, came to life again, and described the other world. The following are his very words: [2563] "For he said that he was present when one was asked by another person where the great Ardiæus was. This Ardiæus had been prince in a certain city of Pamphylia, and had killed his aged father and his elder brother, and done many other unhallowed deeds, as was reported. He said, then, that the person who was asked said: He neither comes nor ever will come hither. For we saw, among other terrible sights, this also. When we were close to the mouth [of the pit], and were about to return to the upper air, and had suffered everything else, we suddenly beheld both him and others likewise, most of whom were tyrants. But there were also some private sinners who had committed great crimes. And these, when they thought they were to ascend, the mouth would not permit, but bellowed when any of those who were so incurably wicked attempted to ascend, unless they had paid the full penalty. Then fierce men, fiery to look at, stood close by, and hearing the din, [2564] took some and led them away; but Ardiæus and the rest, having bound hand and foot, and striking their heads down, and flaying, they dragged to the road outside, tearing them with thorns, and signifying to those who were present the cause of their suffering these things, and that they were leading them away to cast them into Tartarus. Hence, he said, that amidst all their various fears, this one was the greatest, lest the mouth should bellow when they ascended, since if it were silent each one would most gladly ascend; and that the punishments and torments were such as these, and that, on the other hand, the rewards were the reverse of these." Here Plato seems to me to have learnt from the prophets not only the doctrine of the judgment, but also of the resurrection, which the Greeks refuse to believe. For his saying that the soul is judged along with the body, proves nothing more clearly than that he believed the doctrine of the resurrection. Since how could Ardiæus and the rest have undergone such punishment in Hades, had they left on earth the body, with its head, hands, feet, and skin? For certainly they will never say that the soul has a head and hands, and feet and skin. But Plato, having fallen in with the testimonies of the prophets in Egypt, and having accepted what they teach concerning the resurrection of the body, teaches that the soul is judged in company with the body. __________________________________________________________________ [2563] Plato, Rep., p. 615, [lib. x. p. 325. Ed. Bipont, 1785.] [2564] The bellowing of the mouth of the pit. __________________________________________________________________ Chapter XXVIII.--Homer's obligations to the sacred writers. And not only Plato, but Homer also, having received similar enlightenment in Egypt, said that Tityus was in like manner punished. For Ulysses speaks thus to Alcinous when he is recounting his divination by the shades of the dead: [2565] -- "There Tityus, large and long, in fetters bound, O'erspread nine acres of infernal ground; Two ravenous vultures, furious for their food, Scream o'er the fiend, and riot in his blood, Incessant gore the liver in his breast, Th' immortal liver grows, and gives th' immortal feast." For it is plain that it is not the soul, but the body, which has a liver. And in the same manner he has described both Sisyphus and Tantalus as enduring punishment with the body. And that Homer had been in Egypt, and introduced into his own poem much of what he there learnt, Diodorus, the most esteemed of historians, plainly enough teaches us. For he said that when he was in Egypt he had learnt that Helen, having received from Theon's wife, Polydamna, a drug, "lulling all sorrow and melancholy, and causing forgetfulness of all ills," [2566] brought it to Sparta. And Homer said that by making use of that drug Helen put an end to the lamentation of Menelaus, caused by the presence of Telemachus. And he also called Venus "golden," from what he had seen in Egypt. For he had seen the temple which in Egypt is called "the temple of golden Venus," and the plain which is named "the plain of golden Venus." And why do I now make mention of this? To show that the poet transferred to his own poem much of what is contained in the divine writings of the prophets. And first he transferred what Moses had related as the beginning of the creation of the world. For Moses wrote thus: "In the beginning God created the heaven and the earth," [2567] then the sun, and the moon, and the stars. For having learned this in Egypt, and having been much taken with what Moses had written in the Genesis of the world, he fabled that Vulcan had made in the shield of Achilles a kind of representation of the creation of the world. For he wrote thus: [2568] -- "There he described the earth, the heaven, the sea, The sun that rests not, and the moon full-orb'd; There also, all the stars which round about, As with a radiant frontlet, bind the skies." And he contrived also that the garden of Alcinous should preserve the likeness of Paradise, and through this likeness he represented it as ever-blooming and full of all fruits. For thus he wrote: [2569] -- "Tall thriving trees confess'd the fruitful mould; The reddening apple ripens here to gold. Here the blue fig with luscious juice o'erflows, With deeper red the full pomegranate glows; The branch here bends beneath the weighty pear, And verdant olives flourish round the year. The balmy spirit of the western gale Eternal breathes on fruits, untaught to fail; Each dropping pear a following pear supplies, On apples apples, figs on figs arise. The same mild season gives the blooms to blow, The buds to harden, and the fruits to grow. Here order'd vines in equal ranks appear, With all th' united labours of the year. Some to unload the fertile branches run, Some dry the blackening clusters in the sun, Others to tread the liquid harvest join. The groaning presses foam with floods of wine. Here are the vines in early flower descry'd Here grapes discoloured on the sunny side, And there in autumn's richest purple dy'd." Do not these words present a manifest and clear imitation of what the first prophet Moses said about Paradise? And if any one wish to know something of the building of the tower by which the men of that day fancied they would obtain access to heaven, he will find a sufficiently exact allegorical imitation of this in what the poet has ascribed to Otus and Ephialtes. For of them he wrote thus: [2570] -- "Proud of their strength, and more than mortal size, The gods they challenge, and affect the skies. Heav'd on Olympus tottering Ossa stood; On Ossa, Pelion nods with all his wood." And the same holds good regarding the enemy of mankind who was cast out of heaven, whom the Sacred Scriptures call the Devil, [2571] a name which he obtained from his first devilry against man; and if any one would attentively consider the matter, he would find that the poet, though he certainly never mentions the name of "the devil," yet gives him a name from his wickedest action. For the poet, calling him Ate, [2572] says that he was hurled from heaven by their god, just as if he had a distinct remembrance of the expressions which Isaiah the prophet had uttered regarding him. He wrote thus in his own poem: [2573] -- "And, seizing by her glossy locks The goddess Ate, in his wrath he swore That never to the starry skies again, And the Olympian heights, he would permit The universal mischief to return. Then, whirling her around, he cast her down To earth. She, mingling with all works of men, Caused many a pang to Jove." __________________________________________________________________ [2565] Odyssey, xi, 576 (Pope's translation, line 709). [2566] Odyssey, iv. 221; [Milton's Comus, line 675]. [2567] Gen. i. 1. [2568] Iliad, xviii. 483. [2569] Odyssey, vii. 114 (Pope's translation, line 146.). [2570] Odyssey, xi. 312 (Pope's translation, line 385). [2571] The false accuser; one who does injury by slanderous accusations. [2572] 'Ate, the goddess of mischief, from whom spring all rash, blind deeds and their results. [2573] Iliad, xix. 126. __________________________________________________________________ Chapter XXIX.--Origin of Plato's doctrine of form. And Plato, too, when he says that form is the third original principle next to God and matter, has manifestly received this suggestion from no other source than from Moses, having learned, indeed, from the words of Moses the name of form, but not having at the same time been instructed by the initiated, that without mystic insight it is impossible to have any distinct knowledge of the writings of Moses. For Moses wrote that God had spoken to him regarding the tabernacle in the following words: "And thou shalt make for me according to all that I show thee in the mount, the pattern of the tabernacle." [2574] And again: "And thou shalt erect the tabernacle according to the pattern of all the instruments thereof, even so shalt thou make it." [2575] And again, a little afterwards: "Thus then thou shalt make it according to the pattern which was showed to thee in the mount." [2576] Plato, then, reading these passages, and not receiving what was written with the suitable insight, thought that form had some kind of separate existence before that which the senses perceive, and he often calls it the pattern of the things which are made, since the writing of Moses spoke thus of the tabernacle: "According to the form showed to thee in the mount, so shalt thou make it." __________________________________________________________________ [2574] Ex. xxv. [2575] Ex. xxv. 9. [2576] Ex. xxv. 40. __________________________________________________________________ Chapter XXX.--Homer's knowledge of man's origin. And he was obviously deceived in the same way regarding the earth and heaven and man; for he supposes that there are "ideas" of these. For as Moses wrote thus, "In the beginning God created the heaven and the earth," and then subjoins this sentence, "And the earth was invisible and unfashioned," he thought that it was the pre-existent earth which was spoken of in the words, "The earth was," because Moses said, "And the earth was invisible and unfashioned;" and he thought that the earth, concerning which he says, "God created the heaven and the earth," was that earth which we perceive by the senses, and which God made according to the pre-existent form. And so also, of the heaven which was created, he thought that the heaven which was created--and which he also called the firmament--was that creation which the senses perceive; and that the heaven which the intellect perceives is that other of which the prophet said, "The heaven of heavens is the Lord's, but the earth hath He given to the children of men." [2577] And so also concerning man: Moses first mentions the name of man, and then after many other creations he makes mention of the formation of man, saying, "And God made man, taking dust from the earth." [2578] He thought, accordingly, that the man first so named existed before the man who was made, and that he who was formed of the earth was afterwards made according to the pre-existent form. And that man was formed of earth, Homer, too, having discovered from the ancient and divine history which says, "Dust thou art, and unto dust shalt thou return," [2579] calls the lifeless body of Hector dumb clay. For in condemnation of Achilles dragging the corpse of Hector after death, he says somewhere: [2580] -- "On the dumb clay he cast indignity, Blinded with rage." And again, somewhere else, [2581] he introduces Menelaus, thus addressing those who were not accepting Hector's challenge to single combat with becoming alacrity,-- "To earth and water may you all return,"-- resolving them in his violent rage into their original and pristine formation from earth. These things Homer and Plato, having learned in Egypt from the ancient histories, wrote in their own words. __________________________________________________________________ [2577] Ps. cxv. 16. [2578] Gen. ii. 7. [2579] Gen. iii. 19. [2580] Iliad, xxii. [2581] Iliad, vii. 99. __________________________________________________________________ Chapter XXXI.--Further proof of Plato's acquaintance with Scripture. For from what other source, if not from his reading the writings of the prophets, could Plato have derived the information he gives us, that Jupiter drives a winged chariot in heaven? For he knew this from the following expressions of the prophet about the cherubim: "And the glory of the Lord went out from the house and rested on the cherubim; and the cherubim lift up their wings, and the wheels beside them; and the glory of the Lord God of Israel was over them above." [2582] And borrowing this idea, the magniloquent Plato shouts aloud with vast assurance, "The great Jove, indeed, driving his winged chariot in heaven." For from what other source, if not from Moses and the prophets, did he learn this and so write? And whence did he receive the suggestion of his saying that God exists in a fiery substance? Was it not from the third book of the history of the Kings, where it is written, "The Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; and after the earthquake a fire, but the Lord was not in the fire; and after the fire a still small voice?" [2583] But these things pious men must understand in a higher sense with profound and meditative insight. But Plato, not attending to the words with the suitable insight, said that God exists in a fiery substance. __________________________________________________________________ [2582] Ezek. xi. 22. [2583] 1 Kings xix. 11, 12. __________________________________________________________________ Chapter XXXII.--Plato's doctrine of the heavenly gift. And if any one will attentively consider the gift that descends from God on the holy men, --which gift the sacred prophets call the Holy Ghost,--he shall find that this was announced under another name by Plato in the dialogue with Meno. For, fearing to name the gift of God "the Holy Ghost," lest he should seem, by following the teaching of the prophets, to be an enemy to the Greeks, he acknowledges, indeed, that it comes down from God, yet does not think fit to name it the Holy Ghost, but virtue. For so in the dialogue with Meno, concerning reminiscence, after he had put many questions regarding virtue, whether it could be taught or whether it could not be taught, but must be gained by practice, or whether it could be attained neither by practice nor by learning, but was a natural gift in men, or whether it comes in some other way, he makes this declaration in these very words: "But if now through this whole dialogue we have conducted our inquiry and discussion aright, virtue must be neither a natural gift, nor what one can receive by teaching, but comes to those to whom it does come by divine destiny." These things, I think, Plato having learned from the prophets regarding the Holy Ghost, he has manifestly transferred to what he calls virtue. For as the sacred prophets say that one and the same spirit is divided into seven spirits, so he also, naming it one and the same virtue, says this is divided into four virtues; wishing by all means to avoid mention of the Holy Spirit, but clearly declaring in a kind of allegory what the prophets said of the Holy Spirit. For to this effect he spoke in the dialogue with Meno towards the close: "From this reasoning, Meno, it appears that virtue comes to those to whom it does come by a divine destiny. But we shall know clearly about this, in what kind of way virtue comes to men, when, as a first step, we shall have set ourselves to investigate, as an independent inquiry, what virtue itself is." You see how he calls only by the name of virtue, the gift that descends from above; and yet he counts it worthy of inquiry, whether it is right that this [gift] be called virtue or some other thing, fearing to name it openly the Holy Spirit, lest he should seem to be following the teaching of the prophets. __________________________________________________________________ Chapter XXXIII.--Plato's idea of the beginning of time drawn from Moses. And from what source did Plato draw the information that time was created along with the heavens? For he wrote thus: "Time, accordingly, was created along with the heavens; in order that, coming into being together, they might also be together dissolved, if ever their dissolution should take place." Had he not learned this from the divine history of Moses? For he knew that the creation of time had received its original constitution from days and months and years. Since, then, the first day which was created along with the heavens constituted the beginning of all time (for thus Moses wrote, "In the beginning God created the heavens and the earth," and then immediately subjoins, "And one day was made," as if he would designate the whole of time by one part of it), Plato names the day "time," lest, if he mentioned the "day," he should seem to lay himself open to the accusation of the Athenians, that he was completely adopting the expressions of Moses. And from what source did he derive what he has written regarding the dissolution of the heavens? Had he not learned this, too, from the sacred prophets, and did he not think that this was their doctrine? __________________________________________________________________ Chapter XXXIV.--Whence men attributed to God human form. And if any person investigates the subject of images, and inquires on what ground those who first fashioned your gods conceived that they had the forms of men, he will find that this also was derived from the divine history. For seeing that Moses's history, speaking in the person of God, says, "Let Us make man in our image and likeness," these persons, under the impression that this meant that men were like God in form, began thus to fashion their gods, supposing they would make a likeness from a likeness. But why, ye men of Greece, am I now induced to recount these things? That ye may know that it is not possible to learn the true religion from those who were unable, even on those subjects by which they won the admiration of the heathen, [2584] to write anything original, but merely propounded by some allegorical device in their own writings what they had learned from Moses and the other prophets. __________________________________________________________________ [2584] Literally, "those without." __________________________________________________________________ Chapter XXXV.--Appeal to the Greeks. The time, then, ye men of Greece, is now come, that ye, having been persuaded by the secular histories that Moses and the rest of the prophets were far more ancient than any of those who have been esteemed sages among you, abandon the ancient delusion of your forefathers, and read the divine histories of the prophets, and ascertain from them the true religion; for they do not present to you artful discourses, nor speak speciously and plausibly--for this is the property of those who wish to rob you of the truth--but use with simplicity the words and expressions which offer themselves, and declare to you whatever the Holy Ghost, who descended upon them, chose to teach through them to those who are desirous to learn the true religion. Having then laid aside all false shame, and the inveterate error of mankind, with all its bombastic parade and empty noise, though by means of it you fancy you are possessed of all advantages, do you give yourselves to the things that profit you. For neither will you commit any offence against your fathers, if you now show a desire to betake yourselves to that which is quite opposed to their error, since it is likely enough that they themselves are now lamenting in Hades, and repenting with a too late repentance; and if it were possible for them to show you thence what had befallen them after the termination of this life, ye would know from what fearful ills they desired to deliver you. But now, since it is not possible in this present life that ye either learn from them, or from those who here profess to teach that philosophy which is falsely so called, it follows as the one thing that remains for you to do, that, renouncing the error of your fathers, ye read the prophecies of the sacred writers, [2585] not requiring from them unexceptionable diction (for the matters of our religion lie in works, [2586] not in words), and learn from them what will give you life everlasting. For those who bootlessly disgrace the name of philosophy are convicted of knowing nothing at all, as they are themselves forced, though unwillingly, to confess, since not only do they disagree with each other, but also expressed their own opinions sometimes in one way, sometimes in another. __________________________________________________________________ [2585] Literally, "sacred men." [2586] [A noteworthy apology for early Christian writers.] __________________________________________________________________ Chapter XXXVI.--True knowledge not held by the philosophers. And if "the discovery of the truth" be given among them as one definition of philosophy, how are they who are not in possession of the true knowledge worthy of the name of philosophy? For if Socrates, the wisest of your wise men, to whom even your oracle, as you yourselves say, bears witness, saying, "Of all men Socrates is the wisest"--if he confesses that he knows nothing, how did those who came after him profess to know even things heavenly? For Socrates said that he was on this account called wise, because, while other men pretended to know what they were ignorant of, he himself did not shrink from confessing that he knew nothing. For he said, "I seem to myself to be wisest by this little particular, that what I do not know, I do not suppose I know." Let no one fancy that Socrates ironically feigned ignorance, because he often used to do so in his dialogues. For the last expression of his apology which he uttered as he was being led away to the prison, proves that in seriousness and truth he was confessing his ignorance: "But now it is time to go away, I indeed to die, but you to live. And which of us goes to the better state, is hidden to all but God." Socrates, indeed, having uttered this last sentence in the Areopagus, departed to the prison, ascribing to God alone the knowledge of those things which are hidden from us; but those who came after him, though they are unable to comprehend even earthly things, profess to understand things heavenly as if they had seen them. Aristotle at least--as if he had seen things heavenly with greater accuracy than Plato--declared that God did not exist, as Plato said, in the fiery substance (for this was Plato's doctrine) but in the fifth element, air. And while he demanded that concerning these matters he should be believed on account of the excellence of his language, he yet departed this life because he was overwhelmed with the infamy and disgrace of being unable to discover even the nature of the Euripus in Chalcis. [2587] Let not any one, therefore, of sound judgment prefer the elegant diction of these men to his own salvation, but let him, according to that old story, stop his ears with wax, and flee the sweet hurt which these sirens would inflict upon him. For the above-mentioned men, presenting their elegant language as a kind of bait, have sought to seduce many from the right religion, in imitation of him who dared to teach the first men polytheism. Be not persuaded by these persons, I entreat you, but read the prophecies of the sacred writers. [2588] And if any slothfulness or old hereditary superstition prevents you from reading the prophecies of the holy men through which you can be instructed regarding the one only God, which is the first article of the true religion, yet believe him who, though at first he taught you polytheism, yet afterwards preferred to sing a useful and necessary recantation--I mean Orpheus, who said what I quoted a little before; and believe the others who wrote the same things concerning one God. For it was the work of Divine Providence on your behalf, that they, though unwillingly, bore testimony that what the prophets said regarding one God was true, in order that, the doctrine of a plurality of gods being rejected by all, occasion might be afforded you of knowing the truth. __________________________________________________________________ [2587] This is now supposed to be fable. [2588] Literally, "sacred men." __________________________________________________________________ Chapter XXXVII.--Of the Sibyl. [2589] And you may in part easily learn the right religion from the ancient Sibyl, who by some kind of potent inspiration teaches you, through her oracular predictions, truths which seem to be much akin to the teaching of the prophets. She, they say, was of Babylonian extraction, being the daughter of Berosus, who wrote the Chaldæan History; and when she had crossed over (how, I know not) into the region of Campania, she there uttered her oracular sayings in a city called Cumæ, six miles from Baiæ, where the hot springs of Campania are found. And being in that city, we saw also a certain place, in which we were shown a very large basilica [2590] cut out of one stone; a vast affair, and worthy of all admiration. And they who had heard it from their fathers as part of their country's tradition, told us that it was here she used to publish her oracles. And in the middle of the basilica they showed us three receptacles cut out of one stone, in which, when filled with water, they said that she washed, and having put on her robe again, retires into the inmost chamber of the basilica, which is still a part of the one stone; and sitting in the middle of the chamber on a high rostrum and throne, thus proclaims her oracles. And both by many other writers has the Sibyl been mentioned as a prophetess, and also by Plato in his Phædrus. And Plato seems to me to have counted prophets divinely inspired when he read her prophecies. For he saw that what she had long ago predicted was accomplished; and on this account he expresses in the Dialogue with Meno his wonder at and admiration of prophets in the following terms: "Those whom we now call prophetic persons we should rightly name divine. And not least would we say that they are divine, and are raised to the prophetic ecstasy by the inspiration and possession of God, when they correctly speak of many and important matters, and yet know nothing of what they are saying," --plainly and manifestly referring to the prophecies of the Sibyl. For, unlike the poets who, after their poems are penned, have power to correct and polish, specially in the way of increasing the accuracy of their verse, she was filled indeed with prophecy at the time of the inspiration, but as soon as the inspiration ceased, there ceased also the remembrance of all she had said. And this indeed was the cause why some only, and not all, the metres of the verses of the Sibyl were preserved. For we ourselves, when in that city, ascertained from our cicerone, who showed us the places in which she used to prophesy, that there was a certain coffer made of brass in which they said that her remains were preserved. And besides all else which they told us as they had heard it from their fathers, they said also that they who then took down her prophecies, being illiterate persons, often went quite astray from the accuracy of the metres; and this, they said, was the cause of the want of metre in some of the verses, the prophetess having no remembrance of what she had said, after the possession and inspiration ceased, and the reporters having, through their lack of education, failed to record the metres with accuracy. And on this account, it is manifest that Plato had an eye to the prophecies of the Sibyl when he said this about prophets, for he said, "When they correctly speak of many and important matters, and yet know nothing of what they are saying. __________________________________________________________________ [2589] [In Grabe's edition consult notes of Lang and Kortholt, ii. p. 45.] [2590] [Travellers must recognise the agreement of Justin's story with the traditional cave still shown in this region.] __________________________________________________________________ Chapter XXXVIII.--Concluding appeal. But since, ye men of Greece, the matters of the true religion lie not in the metrical numbers of poetry, nor yet in that culture which is highly esteemed among you, do ye henceforward pay less devotion to accuracy of metres and of language; and giving heed without contentiousness to the words of the Sibyl, recognise how great are the benefits which she will confer upon you by predicting, as she does in a clear and patent manner, the advent of our Saviour Jesus Christ; [2591] who, being the Word of God, inseparable from Him in power, having assumed man, who had been made in the image and likeness of God, restored to us the knowledge of the religion of our ancient forefathers, which the men who lived after them abandoned through the bewitching counsel of the envious devil, and turned to the worship of those who were no gods. And if you still hesitate and are hindered from belief regarding the formation of man, believe those whom you have hitherto thought it right to give heed to, and know that your own oracle, when asked by some one to utter a hymn of praise to the Almighty God, in the middle of the hymn spoke thus, "Who formed the first of men, and called him Adam." And this hymn is preserved by many whom we know, for the conviction of those who are unwilling to believe the truth which all bear witness to. If therefore, ye men of Greece, ye do not esteem the false fancy concerning those that are no gods at a higher rate than your own salvation, believe, as I said, the most ancient and time-honoured Sibyl, whose books are preserved in all the world, and who by some kind of potent inspiration both teaches us in her oracular utterances concerning those that are called gods, that have no existence; and also clearly and manifestly prophesies concerning the predicted advent of our Saviour Jesus Christ, and concerning all those things which were to be done by Him. For the knowledge of these things will constitute your necessary preparatory training for the study of the prophecies of the sacred writers. And if any one supposes that he has learned the doctrine concerning God from the most ancient of those whom you name philosophers, let him listen to Ammon and Hermes: [2592] to Ammon, who in his discourse concerning God calls Him wholly hidden; and to Hermes, who says plainly and distinctly, "that it is difficult to comprehend God, and that it is impossible even for the man who can comprehend Him to declare Him to others." From every point of view, therefore, it must be seen that in no other way than only from the prophets who teach us by divine inspiration, is it at all possible to learn anything concerning God and the true religion. [2593] __________________________________________________________________ [2591] [The fascinating use made of this by Virgil must not be overlooked:-- "Ultima Cumæi venit jam carminis ætas," etc. Ecl., iv. (Pollio) 4.] [2592] [Hermes Trismegistus. Milton (Penseroso, line 88,) translates this name.] [2593] [N.B.-- This work is not supposed to be Justin's by modern critics.] __________________________________________________________________ justin_martyr on_the_sole_government_of_god anf01 justin_martyr-on_the_sole_government_of_god On the Sole Government of God http://www.ccel.org/ccel/schaff/anf01.viii.vii.html __________________________________________________________________ Justin on the Sole Government of God [2594] [Translated by the Rev. G. Reith, M.A.] __________________________________________________________________ __________________________________________________________________ Chapter I.--Object of the author. Although human nature at first received a union of intelligence and safety to discern the truth, and the worship due to the one Lord of all, yet envy, insinuating the excellence of human greatness, turned men away to the making of idols; and this superstitious custom, after continuing for a long period, is handed down to the majority as if it were natural and true. It is the part of a lover of man, or rather of a lover of God, to remind men who have neglected it of that which they ought to know. For the truth is of itself sufficient to show forth, by means of those things which are contained under the pole of heaven, the order [instituted by] Him who has created them. But forgetfulness having taken possession of the minds of men, through the long-suffering of God, has acted recklessly in transferring to mortals the name which is applicable to the only true God; and from the few the infection of sin spread to the many, who were blinded by popular usage to the knowledge of that which was lasting and unchangeable. For the men of former generations, who instituted private and public rites in honour of such as were more powerful, caused forgetfulness of the Catholic [2595] faith to take possession of their posterity; but I, as I have just stated, along with a God-loving mind, shall employ the speech of one who loves man, and set it before those who have intelligence, which all ought to have who are privileged to observe the administration of the universe, so that they should worship unchangeably Him who knows all things. This I shall do, not by mere display of words, but by altogether using demonstration drawn from the old poetry in Greek literature, [2596] and from writings very common amongst all. For from these the famous men who have handed down idol-worship as law to the multitudes, shall be taught and convicted by their own poets and literature of great ignorance. __________________________________________________________________ [2595] i.e., the doctrine that God only is to be worshipped. [2596] Literally, "history." __________________________________________________________________ Chapter II.--Testimonies to the unity of God. First, then, Æschylus, [2597] in expounding the arrangement of his work, [2598] expressed himself also as follows respecting the only God:-- "Afar from mortals place the holy God, Nor ever think that He, like to thyself, In fleshly robes is clad; for all unknown Is the great God to such a worm as thou. Divers similitudes He bears; at times He seems as a consuming fire that burns Unsated; now like water, then again In sable folds of darkness shrouds Himself. Nay, even the very beasts of earth reflect His sacred image; whilst the wind, clouds, rain, The roll of thunder and the lightning flash, Reveal to men their great and sovereign Lord. Before Him sea and rocks, with every fount, And all the water floods, in reverence bend; And as they gaze upon His awful face, Mountains and earth, with the profoundest depths Of ocean, and the highest peaks of hills, Tremble: for He is Lord Omnipotent; And this the glory is of God Most High." But he was not the only man initiated in the knowledge of God; for Sophocles also thus describes the nature of the only Creator of all things, the One God:-- "There is one God, in truth there is but one, Who made the heavens and the broad earth beneath, The glancing waves of ocean, and the winds; But many of us mortals err in heart, And set up, for a solace in our woes, Images of the gods in stone and brass, Or figures carved in gold or ivory; And, furnishing for these, our handiworks, Both sacrifice and rite magnificent, We think that thus we do a pious work." And Philemon also, who published many explanations of ancient customs, shares in the knowledge of the truth; and thus he writes:-- "Tell me what thoughts of God we should conceive? One, all things seeing, yet Himself unseen." Even Orpheus, too, who introduces three hundred and sixty gods, will bear testimony in my favour from the tract called Diathecæ, in which he appears to repent of his error by writing the following:-- "I'll speak to those who lawfully may hear; All others, ye profane, now close the doors! And, O Musæus, hearken thou to me, Who offspring art of the light-bringing moon. The words I tell thee now are true indeed, And if thou former thoughts of mine hast seen, Let them not rob thee of the blessed life; But rather turn the depths of thine own heart Unto that place where light and knowledge dwell. Take thou the word divine to guide thy steps; And walking well in the straight certain path, Look to the one and universal King, One, self-begotten, and the only One Of whom all things, and we ourselves, are sprung. All things are open to His piercing gaze, While He Himself is still invisible; Present in all His works, though still unseen, He gives to mortals evil out of good, Sending both chilling wars and tearful griefs; And other than the Great King there is none. The clouds for ever settle round His throne; And mortal eyeballs in mere mortal eyes Are weak to see Jove, reigning over all. He sits established in the brazen heavens Upon His throne; and underneath His feet He treads the earth, and stretches His right hand To all the ends of ocean, and around Tremble the mountain ranges, and the streams, The depths, too, of the blue and hoary sea." He speaks indeed as if he had been an eyewitness of God's greatness. And Pythagoras [2599] agrees with him when he writes:-- "Should one in boldness say, Lo, I am God! Besides the One--Eternal--Infinite, Then let him from the throne he has usurped Put forth his power and form another globe, Such as we dwell in, saying, This is mine. Nor only so, but in this new domain For ever let him dwell. If this he can, Then verily he is a god proclaimed." __________________________________________________________________ [2597] Grotius supposes this to be Æschylus the younger in some prologue. [2598] This may also be translated: "expounding the set of opinions prevalent in his day." [2599] "Pythagorei cujusdam fetus."--Otto, after Goezius. __________________________________________________________________ Chapter III.--Testimonies to a future judgment. Then further concerning Him, that He alone is powerful, both to institute judgment on the deeds performed in life, and on the ignorance of the Deity [displayed by men], I can adduce witnesses from your own ranks; and first Sophocles, [2600] who speaks as follows:-- "That time of times shall come, shall surely come, When from the golden ether down shall fall Fire's teeming treasure, and in burning flames All things of earth and heaven shall be consumed; And then, when all creation is dissolved, The sea's last wave shall die upon the shore, The bald earth stript of trees, the burning air No winged thing upon its breast shall bear. There are two roads to Hades, well we know; [2601] By this the righteous, and by that the bad, On to their separate fates shall tend; and He, Who all things had destroyed, shall all things save." And Philemon [2602] again:-- "Think'st thou, Nicostratus, the dead, who here Enjoyed whate'er of good life offers man, Escape the notice of Divinity, As if they might forgotten be of Him? Nay, there's an eye of Justice watching all; For if the good and bad find the same end, Then go thou, rob, steal, plunder, at thy will, Do all the evil that to thee seems good. Yet be not thou deceived; for underneath There is a throne and place of judgment set, Which God the Lord of all shall occupy; Whose name is terrible, nor shall I dare To breathe it forth in feeble human speech." And Euripides: [2603] -- "Not grudgingly he gives a lease of life, That we the holders may be fairly judged; And if a mortal man doth think to hide His daily guilt from the keen eye of God, It is an evil thought; so if perchance He meets with leisure-taking Justice, she Demands him as her lawful prisoner: But many of you hastily commit A twofold sin, and say there is no God. But, ah! there is; there is. Then see that he Who, being wicked, prospers, may redeem The time so precious, else hereafter waits For him the due reward of punishment." __________________________________________________________________ [2600] [Langus compares 2 Pet. iii. 7.] [2601] Some propose to insert these three lines in the centre of the next quotation from Philemon, after the line, "Nay, there's an eye," etc. [2602] Some say Diphilus. [2603] Grotius joins these lines to the preceding. Clement of Alexandria assigns them, and the others, which are under the name of Euripides, to Diphilus. __________________________________________________________________ Chapter IV.--God desires not sacrifices, but righteousness. And that God is not appeased by the libations and incense of evil-doers, but awards vengeance in righteousness to each one, Philemon [2604] again shall bear testimony to me:-- "If any one should dream, O Pamphilus, By sacrifice of bulls or goats--nay, then, By Jupiter--of any such like things; Or by presenting gold or purple robes, Or images of ivory and gems; If thus he thinks he may propitiate God, He errs, and shows himself a silly one. But let him rather useful be, and good, Committing neither theft nor lustful deeds, Nor murder foul, for earthly riches' sake. Let him of no man covet wife or child, His splendid house, his wide-spread property, His maiden, or his slave born in his house, His horses, or his cattle, or his beeves, Nay, covet not a pin, O Pamphilus, For God, close by you, sees whate'er you do. He ever with the wicked man is wroth, But in the righteous takes a pleasure still, Permitting him to reap fruit of his toil, And to enjoy the bread his sweat has won. But being righteous, see thou pay thy vows, And unto God the giver offer gifts. Place thy adorning not in outward shows, But in an inward purity of heart; Hearing the thunder then, thou shalt not fear, Nor shalt thou flee, O master, at its voice, For thou art conscious of no evil deed, And God, close by you, sees whate'er you do." Again, Plato, in Timæus, [2605] says: "But if any one on consideration should actually institute a rigid inquiry, he would be ignorant of the distinction between the human and the divine nature; because God mingles many [2606] things up into one, [and again is able to dissolve one into many things,] seeing that He is endued with knowledge and power; but no man either is, or ever shall be, able to perform any of these." __________________________________________________________________ [2604] Some attribute these lines to Menander, others regard them as spurious. [2605] P. 68, D, [cap. 30.] [2606] The mss. are corrupt here. They seem to read, and one actually does read, "all" for "many." "Many" is in Plato, and the clause in brackets is taken from Plato to fill up the sense. __________________________________________________________________ Chapter V.--The vain pretensions of false gods. But concerning those who think that they shall share the holy and perfect name, which some have received by a vain tradition as if they were gods, Menander in the Auriga says:-- "If there exists a god who walketh out With an old woman, or who enters in By stealth to houses through the folding-doors, He ne'er can please me; nay, but only he Who stays at home, a just and righteous God, To give salvation to His worshippers." The same Menander, in the Sacerdos, says:-- "There is no God, O woman, that can save One man by another; if indeed a man, With sound of tinkling cymbals, charm a god Where'er he listeth, then assuredly He who doth so is much the greater god. But these, O Rhode, are but the cunning schemes Which daring men of intrigue, unabashed, Invent to earn themselves a livelihood, And yield a laughing-stock unto the age." Again, the same Menander, stating his opinion about those who are received as gods, proving rather that they are not so, says:-- "Yea, if I this beheld, I then should wish That back to me again my soul returned. For tell me where, O Getas, in the world 'Tis possible to find out righteous gods?" And in the Depositum:-- "There's an unrighteous judgment, as it seems, Even with the gods." And Euripides the tragedian, in Orestes, says:-- "Apollo having caused by his command The murder of the mother, knoweth not What honesty and justice signify. We serve the gods, whoever they may be; But from the central regions of the earth You see Apollo plainly gives response To mortals, and whate'er he says we do. I him obeyed, when she that bore me fell Slain by my hand: he is the wicked man. Then slay him, for 'twas he that sinned, not I. What could I do? Think you not that the god Should free me from the blame which I do bear?" The same also in Hippolytus:-- "But on these points the gods do not judge right." And in Ion:-- "But in the daughter of Erechtheus What interest have I? for that pertains Not unto such as me. But when I come With golden vessels for libations, I The dew shall sprinkle, and yet needs must warn Apollo of his deeds; for when he weds Maidens by force, the children secretly Begotten he betrays, and then neglects When dying. Thus not you; but while you may Always pursue the virtues, for the gods Will surely punish men of wickedness. How is it right that you, who have prescribed Laws for men's guidance, live unrighteously? But ye being absent, I shall freely speak, And ye to men shall satisfaction give For marriage forced, thou Neptune, Jupiter, Who over heaven presides. The temples ye Have emptied, while injustice ye repay. And though ye laud the prudent to the skies, Yet have ye filled your hands with wickedness. No longer is it right to call men ill If they do imitate the sins [2607] of gods; [2608] Nay, evil let their teachers rather be." And in Archelaus:-- "Full oft, my son, do gods mankind perplex." And in Bellerophon:-- "They are no gods, who do not what is right." And again in the same:-- "Gods reign in heaven most certainly, says one; But it is false,-- -yea, false, -and let not him Who speaks thus, be so foolish as to use Ancient tradition, or to pay regard Unto my words: but with unclouded eye Behold the matter in its clearest light. Power absolute, I say, robs men of life And property; transgresses plighted faith; Nor spares even cities, but with cruel hand Despoils and devastates them ruthlessly. But they that do these things have more success Than those who live a gentle pious life; And cities small, I know, which reverence gods, Submissive bend before the many spears Of larger impious ones; yea, and methinks If any man lounge idly, and abstain From working with his hands for sustenance, Yet pray the gods; he very soon will know If they from him misfortunes will avert." And Menander in Diphilus: [2609] -- "Therefore ascribe we praise and honour great To Him who Father is, and Lord of all; Sole maker and preserver of mankind, And who with all good things our earth has stored." The same also in the Piscatores:-- "For I deem that which nourishes my life Is God; but he whose custom 'tis to meet The wants of men,--He needs not at our hands Renewed supplies, Himself being all in all." [2610] The same in the Fratres:-- "God ever is intelligence to those Who righteous are: so wisest men have thought." And in the Tibicinæ:-- "Good reason finds a temple in all things Wherein to worship; for what is the mind, But just the voice of God within us placed?" And the tragedian in Phrixus:-- "But if the pious and the impious Share the same lot, how could we think it just, If Jove, the best, judges not uprightly?" In Philoctetes:-- "You see how honourable gain is deemed Even to the gods; and how he is admired Whose shrine is laden most with yellow gold. What, then, doth hinder thee, since it is good To be like gods, from thus accepting gain?" In Hecuba:-- "O Jupiter! whoever thou mayest be, Of whom except in word all knowledge fails;" and,-- "Jupiter, whether thou art indeed A great necessity, or the mind of man, I worship thee!" __________________________________________________________________ [2607] kaka in Euripedes, kala in text. [2608] [See Warburton's Divine Legation (book ii. § 4), vol. ii. p. 20. Ed. London, 1811.] [2609] These lines are assigned to Diphilus. [2610] The words from "but" to "all" are assigned by Otto to Justin, not to Menander. __________________________________________________________________ Chapter VI.--We should acknowledge one only God. Here, then, is a proof of virtue, and of a mind loving prudence, to recur to the communion of the unity, [2611] and to attach one's self to prudence for salvation, and make choice of the better things according to the free-will placed in man; and not to think that those who are possessed of human passions are lords of all, when they shall not appear to have even equal power with men. For in Homer, [2612] Demodocus says he is self-taught -- "God inspired me with strains"-- though he is a mortal. Æsculapius and Apollo are taught to heal by Chiron the Centaur,--a very novel thing indeed, for gods to be taught by a man. What need I speak of Bacchus, who the poet says is mad? or of Hercules, who he says is unhappy? What need to speak of Mars and Venus, the leaders of adultery; and by means of all these to establish the proof which has been undertaken? For if some one, in ignorance, should imitate the deeds which are said to be divine, he would be reckoned among impure men, and a stranger to life and humanity; and if any one does so knowingly, he will have a plausible excuse for escaping vengeance, by showing that imitation of godlike deeds of audacity is no sin. But if any one should blame these deeds, he will take away their well-known names, and not cover them up with specious and plausible words. It is necessary, then, to accept the true and invariable Name, not proclaimed by my words only, but by the words of those who have introduced us to the elements of learning, in order that we may not, by living idly in this present state of existence, not only as those who are ignorant of the heavenly glory, but also as having proved ourselves ungrateful, render our account to the Judge. [2613] __________________________________________________________________ [2611] See chap. i., the opening sentence. [2612] Odyssey, xxii. 347. [2613] [N. B.--This tractate is probably the genuine work of Justin.] __________________________________________________________________ [2594] Theou is omitted in mss., but monarchia of itself implies it. justin_martyr on_the_resurrection_fragments anf01 justin_martyr-on_the_resurrection_fragments On the Resurrection, Fragments http://www.ccel.org/ccel/schaff/anf01.viii.viii.html __________________________________________________________________ Fragments of the Lost Work of Justin on the Resurrection [Translated by the Rev. M. Dods, M.A.] __________________________________________________________________ __________________________________________________________________ Chapter I.--The self-evidencing power of truth. The word of truth is free, and carries its own authority, disdaining to fall under any skilful argument, or to endure the logical scrutiny of its hearers. But it would be believed for its own nobility, and for the confidence due to Him who sends it. Now the word of truth is sent from God; wherefore the freedom claimed by the truth is not arrogant. For being sent with authority, it were not fit that it should be required to produce proof of what is said; since neither is there any proof beyond itself, which is God. For every proof is more powerful and trustworthy than that which it proves; since what is disbelieved, until proof is produced, gets credit when such proof is produced, and is recognised as being what it was stated to be. But nothing is either more powerful or more trustworthy than the truth; so that he who requires proof of this is like one who wishes it demonstrated why the things that appear to the senses do appear. For the test of those things which are received through the reason, is sense; but of sense itself there is no test beyond itself. As then we bring those things which reason hunts after, to sense, and by it judge what kind of things they are, whether the things spoken be true or false, and then sit in judgment no longer, giving full credit to its decision; so also we refer all that is said regarding men and the world to the truth, and by it judge whether it be worthless or no. But the utterances of truth we judge by no separate test, giving full credit to itself. And God, the Father of the universe, who is the perfect intelligence, is the truth. And the Word, being His Son, came to us, having put on flesh, revealing both Himself and the Father, giving to us in Himself resurrection from the dead, and eternal life afterwards. And this is Jesus Christ, our Saviour and Lord. He, therefore, is Himself both the faith and the proof of Himself and of all things. Wherefore those who follow Him, and know Him, having faith in Him as their proof, shall rest in Him. But since the adversary does not cease to resist many, and uses many and divers arts to ensnare them, that he may seduce the faithful from their faith, and that he may prevent the faithless from believing, it seems to me necessary that we also, being armed with the invulnerable doctrines of the faith, do battle against him in behalf of the weak. __________________________________________________________________ Chapter II.--Objections to the resurrection of the flesh. They who maintain the wrong opinion say that there is no resurrection of the flesh; giving as their reason that it is impossible that what is corrupted and dissolved should be restored to the same as it had been. And besides the impossibility, they say that the salvation of the flesh is disadvantageous; and they abuse the flesh, adducing its infirmities, and declare that it only is the cause of our sins, so that if the flesh, say they, rise again, our infirmities also rise with it. And such sophistical reasons as the following they elaborate: If the flesh rise again, it must rise either entire and possessed of all its parts, or imperfect. But its rising imperfect argues a want of power on God's part, if some parts could be saved, and others not; but if all the parts are saved, then the body will manifestly have all its members. But is it not absurd to say that these members will exist after the resurrection from the dead, since the Saviour said, "They neither marry, nor are given in marriage, but shall be as the angels in heaven?" [2614] And the angels, say they, have neither flesh, nor do they eat, nor have sexual intercourse; therefore there shall be no resurrection of the flesh. By these and such like arguments, they attempt to distract men from the faith. And there are some who maintain that even Jesus Himself appeared only as spiritual, and not in flesh, but presented merely the appearance of flesh: these persons seek to rob the flesh of the promise. First, then, let us solve those things which seem to them to be insoluble; then we will introduce in an orderly manner the demonstration concerning the flesh, proving that it partakes of salvation. __________________________________________________________________ [2614] Mark xii. 25. __________________________________________________________________ Chapter III.--If the members rise, must they discharge the same functions as now? They say, then, if the body shall rise entire, and in possession of all its members, it necessarily follows that the functions of the members shall also be in existence; that the womb shall become pregnant, and the male also discharge his function of generation, and the rest of the members in like manner. Now let this argument stand or fall by this one assertion. For this being proved false, their whole objection will be removed. Now it is indeed evident that the members which discharge functions discharge those functions which in the present life we see, but it does not follow that they necessarily discharge the same functions from the beginning. And that this may be more clearly seen, let us consider it thus. The function of the womb is to become pregnant; and of the member of the male to impregnate. But as, though these members are destined to discharge such functions, it is not therefore necessary that they from the beginning discharge them (since we see many women who do not become pregnant, as those that are barren, even though they have wombs), so pregnancy is not the immediate and necessary consequence of having a womb; but those even who are not barren abstain from sexual intercourse, some being virgins from the first, and others from a certain time. And we see men also keeping themselves virgins, some from the first, and some from a certain time; so that by their means, marriage, made lawless through lust, is destroyed. [2615] And we find that some even of the lower animals, though possessed of wombs, do not bear, such as the mule; and the male mules do not beget their kind. So that both in the case of men and the irrational animals we can see sexual intercourse abolished; and this, too, before the future world. And our Lord Jesus Christ was born of a virgin, for no other reason than that He might destroy the begetting by lawless desire, and might show to the ruler [2616] that the formation of man was possible to God without human intervention. And when He had been born, and had submitted to the other conditions of the flesh,--I mean food, drink, and clothing,--this one condition only of discharging the sexual function He did not submit to; for, regarding the desires of the flesh, He accepted some as necessary, while others, which were unnecessary, He did not submit to. For if the flesh were deprived of food, drink, and clothing, it would be destroyed; but being deprived of lawless desire, it suffers no harm. And at the same time He foretold that, in the future world, sexual intercourse should be done away with; as He says, "The children of this world marry, and are given in marriage; but the children of the world to come neither marry nor are given in marriage, but shall be like the angels in heaven." [2617] Let not, then, those that are unbelieving marvel, if in the world to come He do away with those acts of our fleshly members which even in this present life are abolished. __________________________________________________________________ [2615] That is to say, their lives are a protest against entering into marriage for any other purpose than that of begetting children. [2616] i.e., to the devil. [St. John xii. 31, John xiv. 30, John xvi. 11.] [2617] Luke xx. 34, 35. __________________________________________________________________ Chapter IV.--Must the deformed rise deformed? Well, they say, if then the flesh rise, it must rise the same as it falls; so that if it die with one eye, it must rise one-eyed; if lame, lame; if defective in any part of the body, in this part the man must rise deficient. How truly blinded are they in the eyes of their hearts! For they have not seen on the earth blind men seeing again, and the lame walking by His word. All things which the Saviour did, He did in the first place in order that what was spoken concerning Him in the prophets might be fulfilled, "that the blind should receive sight, and the deaf hear," [2618] and so on; but also to induce the belief that in the resurrection the flesh shall rise entire. For if on earth He healed the sicknesses of the flesh, and made the body whole, much more will He do this in the resurrection, so that the flesh shall rise perfect and entire. In this manner, then, shall those dreaded difficulties of theirs be healed. __________________________________________________________________ [2618] Isa. xxxv. 5. __________________________________________________________________ Chapter V.--The resurrection of the flesh is not impossible. But again, of those who maintain that the flesh has no resurrection, some assert that it is impossible; others that, considering how vile and despicable the flesh is, it is not fit that God should raise it; and others, that it did not at the first receive the promise. First, then, in respect of those who say that it is impossible for God to raise it, it seems to me that I should show that they are ignorant, professing as they do in word that they are believers, yet by their works proving themselves to be unbelieving, even more unbelieving than the unbelievers. For, seeing that all the heathen believe in their idols, and are persuaded that to them all things are possible (as even their poet Homer says, [2619] "The gods can do all things, and that easily;" and he added the word "easily" that he might bring out the greatness of the power of the gods), many do seem to be more unbelieving than they. For if the heathen believe in their gods, which are idols ("which have ears, and they hear not; they have eyes, and they see not" [2620] ), that they can do all things, though they be but devils, as saith the Scripture, "The gods of the nations are devils," [2621] much more ought we, who hold the right, excellent, and true faith, to believe in our God, since also we have proofs [of His power], first in the creation of the first man, for he was made from the earth by God; and this is sufficient evidence of God's power; and then they who observe things can see how men are generated one by another, and can marvel in a still greater degree that from a little drop of moisture so grand a living creature is formed. And certainly if this were only recorded in a promise, and not seen accomplished, this too would be much more incredible than the other; but it is rendered more credible by accomplishment. [2622] But even in the case of the resurrection the Saviour has shown us accomplishments, of which we will in a little speak. But now we are demonstrating that the resurrection of the flesh is possible, asking pardon of the children of the Church if we adduce arguments which seem to be secular [2623] and physical: [2624] first, because to God nothing is secular, not even the world itself, for it is His workmanship; and secondly, because we are conducting our argument so as to meet unbelievers. For if we argued with believers, it were enough to say that we believe; but now we must proceed by demonstrations. The foregoing proofs are indeed quite sufficient to evince the possibility of the resurrection of the flesh; but since these men are exceedingly unbelieving, we will further adduce a more convincing argument still, --an argument drawn not from faith, for they are not within its scope, but from their own mother unbelief,--I mean, of course, from physical reasons. For if by such arguments we prove to them that the resurrection of the flesh is possible, they are certainly worthy of great contempt if they can be persuaded neither by the deliverances of faith nor by the arguments of the world. __________________________________________________________________ [2619] Odyssey, ii. 304. [2620] Ps. cxv. 5. [2621] Ps. xcvi. 5. [2622] i.e., by actually happening under our observation. [2623] exothen, "without" or "outside," to which reference is made in the next clause, which may be translated, "because nothing is outside God," or, "because to God nothing is without.' " [2624] kosmikon, arguments drawn from the laws by which the world is governed. __________________________________________________________________ Chapter VI.--The resurrection consistent with the opinions of the philosophers. Those, then, who are called natural philosophers, say, some of them, as Plato, that the universe is matter and God; others, as Epicurus, that it is atoms and the void; [2625] others, like the Stoics, that it is these four--fire, water, air, earth. For it is sufficient to mention the most prevalent opinions. And Plato says that all things are made from matter by God, and according to His design; but Epicures and his followers say that all things are made from the atom and the void by some kind of self-regulating action of the natural movement of the bodies; and the Stoics, that all are made of the four elements, God pervading them. But while there is such discrepancy among them, there are some doctrines acknowledged by them all in common, one of which is that neither can anything be produced from what is not in being, nor anything be destroyed or dissolved into what has not any being, and that the elements exist indestructible out of which all things are generated. And this being so, the regeneration of the flesh will, according to all these philosophers, appear to be possible. For if, according to Plato, it is matter and God, both these are indestructible and God; and God indeed occupies the position of an artificer, to wit, a potter; and matter occupies the place of clay or wax, or some such thing. That, then, which is formed of matter, be it an image or a statue, is destructible; but the matter itself is indestructible, such as clay or wax, or any other such kind of matter. Thus the artist designs in the clay or wax, and makes the form of a living animal; and again, if his handiwork be destroyed, it is not impossible for him to make the same form, by working up the same material, and fashioning it anew. So that, according to Plato, neither will it be impossible for God, who is Himself indestructible, and has also indestructible material, even after that which has been first formed of it has been destroyed, to make it anew again, and to make the same form just as it was before. But according to the Stoics even, the body being produced by the mixture of the four elementary substances, when this body has been dissolved into the four elements, these remaining indestructible, it is possible that they receive a second time the same fusion and composition, from God pervading them, and so re-make the body which they formerly made. Like as if a man shall make a composition of gold and silver, and brass and tin, and then shall wish to dissolve it again, so that each element exist separately, having again mixed them, he may, if he pleases, make the very same composition as he had formerly made. Again, according to Epicurus, the atoms and the void being indestructible, it is by a definite arrangement and adjustment of the atoms as they come together, that both all other formations are produced, and the body itself; and it being in course of time dissolved, is dissolved again into those atoms from which it was also produced. And as these remain indestructible, it is not at all impossible, that by coming together again, and receiving the same arrangement and position, they should make a body of like nature to what was formerly produced by them; as if a jeweller should make in mosaic the form of an animal, and the stones should be scattered by time or by the man himself who made them, he having still in his possession the scattered stones, may gather them together again, and having gathered, may dispose them in the same way, and make the same form of an animal. And shall not God be able to collect again the decomposed members of the flesh, and make the same body as was formerly produced by Him? __________________________________________________________________ [2625] to kenon, the void of space in which the infinity of atoms moved. __________________________________________________________________ Chapter VII.--The body valuable in God's sight. But the proof of the possibility of the resurrection of the flesh I have sufficiently demonstrated, in answer to men of the world. And if the resurrection of the flesh is not found impossible on the principles even of unbelievers, how much more will it be found in accordance with the mind of believers! But following our order, we must now speak with respect to those who think meanly of the flesh, and say that it is not worthy of the resurrection nor of the heavenly economy, [2626] because, first, its substance is earth; and besides, because it is full of all wickedness, so that it forces the soul to sin along with it. But these persons seem to be ignorant of the whole work of God, both of the genesis and formation of man at the first, and why the things in the world were made. [2627] For does not the word say, "Let Us make man in our image, and after our likeness?" [2628] What kind of man? Manifestly He means fleshly man, For the word says, "And God took dust of the earth, and made man." [2629] It is evident, therefore, that man made in the image of God was of flesh. Is it not, then, absurd to say, that the flesh made by God in His own image is contemptible, and worth nothing? But that the flesh is with God a precious possession is manifest, first from its being formed by Him, if at least the image is valuable to the former and artist; and besides, its value can be gathered from the creation of the rest of the world. For that on account of which the rest is made, is the most precious of all to the maker. __________________________________________________________________ [2626] Or, "citizenship." [2627] This might also be rendered, "and the things in the world, on account of which he was made;" but the subsequent argument shows the propriety of the above rendering. [2628] Gen. i. 26. [2629] Gen. ii. 7. __________________________________________________________________ Chapter VIII.--Does the body cause the soul to sin? Quite true, say they; yet the flesh is a sinner, so much so, that it forces the soul to sin along with it. And thus they vainly accuse it, and lay to its charge alone the sins of both. But in what instance can the flesh possibly sin by itself, if it have not the soul going before it and inciting it? For as in the case of a yoke of oxen, if one or other is loosed from the yoke, neither of them can plough alone; so neither can soul or body alone effect anything, if they be unyoked from their communion. And if it is the flesh that is the sinner, then on its account alone did the Saviour come, as He says, "I am not come to call the righteous, but sinners to repentance." [2630] Since, then, the flesh has been proved to be valuable in the sight of God, and glorious above all His works, it would very justly be saved by Him. We must meet, therefore, those who say, that even though it be the special handiwork of God, and beyond all else valued by Him, it would not immediately follow that it has the promise of the resurrection. Yet is it not absurd, that that which has been produced with such circumstance, and which is beyond all else valuable, should be so neglected by its Maker, as to pass to nonentity? Then the sculptor and painter, if they wish the works they have made to endure, that they may win glory by them, renew them when they begin to decay; but God would so neglect His own possession and work, that it becomes annihilated, and no longer exists. Should we not call this labour in vain? As if a man who has built a house should forthwith destroy it, or should neglect it, though he sees it falling into decay, and is able to repair it: we would blame him for labouring in vain; and should we not so blame God? But not such an one is the Incorruptible,--not senseless is the Intelligence of the universe. Let the unbelieving be silent, even though they themselves do not believe. But, in truth, He has even called the flesh to the resurrection, and promises to it everlasting life. For where He promises to save man, there He gives the promise to the flesh. For what is man but the reasonable animal composed of body and soul? Is the soul by itself man? No; but the soul of man. Would the body be called man? No, but it is called the body of man. If, then, neither of these is by itself man, but that which is made up of the two together is called man, and God has called man to life and resurrection, He has called not a part, but the whole, which is the soul and the body. Since would it not be unquestionably absurd, if, while these two are in the same being and according to the same law, the one were saved and the other not? And if it be not impossible, as has already been proved, that the flesh be regenerated, what is the distinction on the ground of which the soul is saved and the body not? Do they make God a grudging God? But He is good, and will have all to be saved. And by God and His proclamation, not only has your soul heard and believed on Jesus Christ, and with it the flesh, [2631] but both were washed, and both wrought righteousness. They make God, then ungrateful and unjust, if, while both believe on Him, He desires to save one and not the other. Well, they say, but the soul is incorruptible, being a part of God and inspired by Him, and therefore He desires to save what is peculiarly His own and akin to Himself; but the flesh is corruptible, and not from Him, as the soul is. Then what thanks are due to Him, and what manifestation of His power and goodness is it, if He purposed to save what is by nature saved and exists as a part of Himself? For it had its salvation from itself; so that in saving the soul, God does no great thing. For to be saved is its natural destiny, because it is a part of Himself, being His inspiration. But no thanks are due to one who saves what is his own; for this is to save himself. For he who saves a part himself, saves himself by his own means, lest he become defective in that part; and this is not the act of a good man. For not even when a man does good to his children and offspring, does one call him a good man; for even the most savage of the wild beasts do so, and indeed willingly endure death, if need be, for the sake of their cubs. But if a man were to perform the same acts in behalf of his slaves, that man would justly be called good. Wherefore the Saviour also taught us to love our enemies, since, says He, what thank have ye? So that He has shown us that it is a good work not only to love those that are begotten of Him, but also those that are without. And what He enjoins upon us, He Himself first of all does. [2632] __________________________________________________________________ [2630] Mark ii. 17. [2631] Migne proposes to read here kai ou sun aute, "without the flesh," which gives a more obvious meaning. The above reading is, however, defensible. Justin means that the flesh was not merely partaking of the soul's faith and promise, but had rights of its own. [2632] It is supposed that a part of the treatise has been here dropped out. __________________________________________________________________ Chapter IX.--The resurrection of Christ proves that the body rises. If He had no need of the flesh, why did He heal it? And what is most forcible of all, He raised the dead. Why? Was it not to show what the resurrection should be? How then did He raise the dead? Their souls or their bodies? Manifestly both. If the resurrection were only spiritual, it was requisite that He, in raising the dead, should show the body lying apart by itself, and the soul living apart by itself. But now He did not do so, but raised the body, confirming in it the promise of life. Why did He rise in the flesh in which He suffered, unless to show the resurrection of the flesh? And wishing to confirm this, when His disciples did not know whether to believe He had truly risen in the body, and were looking upon Him and doubting, He said to them, "Ye have not yet faith, see that it is I;" [2633] and He let them handle Him, and showed them the prints of the nails in His hands. And when they were by every kind of proof persuaded that it was Himself, and in the body, they asked Him to eat with them, that they might thus still more accurately ascertain that He had in verity risen bodily; and He did eat honey-comb and fish. And when He had thus shown them that there is truly a resurrection of the flesh, wishing to show them this also, that it is not impossible for flesh to ascend into heaven (as He had said that our dwelling-place is in heaven), "He was taken up into heaven while they beheld," [2634] as He was in the flesh. If, therefore, after all that has been said, any one demand demonstration of the resurrection, he is in no respect different from the Sadducees, since the resurrection of the flesh is the power of God, and, being above all reasoning, is established by faith, and seen in works. __________________________________________________________________ [2633] Comp. Luke xxiv. 32, etc. [2634] Acts i. 9. __________________________________________________________________ Chapter X.--The body saved, and will therefore rise. The resurrection is a resurrection of the flesh which died. For the spirit dies not; the soul is in the body, and without a soul it cannot live. The body, when the soul forsakes it, is not. For the body is the house of the soul; and the soul the house of the spirit. These three, in all those who cherish a sincere hope and unquestioning faith in God, will be saved. Considering, therefore, even such arguments as are suited to this world, and finding that, even according to them, it is not impossible that the flesh be regenerated; and seeing that, besides all these proofs, the Saviour in the whole Gospel shows that there is salvation for the flesh, why do we any longer endure those unbelieving and dangerous arguments, and fail to see that we are retrograding when we listen to such an argument as this: that the soul is immortal, but the body mortal, and incapable of being revived? For this we used to hear from Pythagoras and Plato, even before we learned the truth. If then the Saviour said this, and proclaimed salvation to the soul alone, what new thing, beyond what we heard from Pythagoras and Plato and all their band, did He bring us? But now He has come proclaiming the glad tidings of a new and strange hope to men. For indeed it was a strange and new thing for God to promise that He would not keep incorruption in incorruption, but would make corruption incorruption. But because the prince of wickedness could in no other way corrupt the truth, he sent forth his apostles (evil men who introduced pestilent doctrines), choosing them from among those who crucified our Saviour; and these men bore the name of the Saviour, but did the works of him that sent them, through whom the name itself has been spoken against. But if the flesh do not rise, why is it also guarded, and why do we not rather suffer it to indulge its desires? Why do we not imitate physicians, who, it is said, when they get a patient that is despaired of and incurable, allow him to indulge his desires? For they know that he is dying; and this indeed those who hate the flesh surely do, casting it out of its inheritance, so far as they can; for on this account they also despise it, because it is shortly to become a corpse. But if our physician Christ, God, having rescued us from our desires, regulates our flesh with His own wise and temperate rule, it is evident that He guards it from sins because it possesses a hope of salvation, as physicians do not suffer men whom they hope to save to indulge in what pleasures they please. [2635] __________________________________________________________________ [2635] [N.B.--These fragments are probably genuine.] __________________________________________________________________ justin_martyr other_fragments anf01 justin_martyr-other_fragments Other Fragments from the Lost Writings of Justin http://www.ccel.org/ccel/schaff/anf01.viii.ix.html __________________________________________________________________ Other Fragments from the Lost Writings of Justin [Translated by the Rev. A. Roberts, D.D.] __________________________________________________________________ __________________________________________________________________ I. The most admirable Justin rightly declared that the aforesaid demons [2636] resembled robbers.--Tatian's Address to the Greeks, chap. xviii. __________________________________________________________________ [2636] [See, on the Resurrection, cap. vi.; and compare, -- "And of those demons that are found In fire, air, flood, or under ground," etc. Milton, Pens., line 93.] __________________________________________________________________ II. And Justin well said in his book against Marcion, that he would not have believed the Lord Himself, if He had announced any other God than the Fashioner and Maker [of the world], and our Nourisher. But since, from the one God, who both made this world and formed us, and contains as well as administers all things, there came to us the only-begotten Son, summing up His own workmanship in Himself, my faith in Him is stedfast, and my love towards the Father is immoveable, God bestowing both upon us.--Irenæus: Heresies, iv. 6. __________________________________________________________________ III. Justin well said: Before the advent of the Lord, Satan never ventured to blaspheme God, inasmuch as he was not yet sure of his own damnation, since that was announced concerning him by the prophets only in parables and allegories. But after the advent of the Lord, learning plainly from the discourses of Christ and His apostles that eternal fire was prepared for him who voluntarily departed from Godi, and for all who, without repentance, persevere in apostasy, then, by means of a man of this sort, he, as if already condemned, blasphemes that God who inflicts judgment upon him, and imputes the sin of his apostasy to his Maker, instead of to his own will and predilection.--Irenæus: Heresies, v. 26. __________________________________________________________________ IV. Expounding the reason of the incessant plotting of the devil against us, he declares: Before the advent of the Lord, the devil did not so plainly know the measure of his own punishment, inasmuch as the divine prophets had but enigmatically announced it; as, for instance, Isaiah, who in the person of the Assyrian tragically revealed the course to be followed against the devil. But when the Lord appeared, and the devil clearly understood that eternal fire was laid up and prepared for him and his angels, he then began to plot without ceasing against the faithful, being desirous to have many companions in his apostasy, that he might not by himself endure the shame of condemnation, comforting himself by this cold and malicious consolation.--From the writings of John of Antioch. __________________________________________________________________ V. And Justin of Neapolis, a man who was not far separated from the apostles either in age or excellence, says that that which is mortal is inherited, but that which is immortal inherits; and that the flesh indeed dies, but the kingdom of heaven lives.--From Methodius On the Resurrection, in Photius. __________________________________________________________________ VI. Neither is there straitness with God, nor anything that is not absolutely perfect.--From manuscript of the writings of Justin. __________________________________________________________________ VII. We shall not injure God by remaining ignorant of Him, but shall deprive ourselves of His friendship. __________________________________________________________________ VIII. The unskilfulness of the teacher proves destructive to his disciples, and the carelessness of the disciples entails danger on the teacher, and especially should they owe their negligence to his want of knowledge. __________________________________________________________________ IX. The soul can with difficulty be recalled to those good things from which it has fallen, and is with difficulty dragged away from those evils to which it has become accustomed. If at any time thou showest a disposition to blame thyself, then perhaps, through the medicine of repentance, I should cherish good hopes regarding thee. But when thou altogether despisest fear, and rejectest with scorn the very faith of Christ, it were better for thee that thou hadst never been born from the womb.--From the writings of John of Damascus. __________________________________________________________________ X. By the two birds [2637] Christ is denoted, both dead as man, and living as God. He is likened to a bird, because He is understood and declared to be from above, and from heaven. And the living bird, having been dipped in the blood of the dead one, was afterwards let go. For the living and divine Word was in the crucified and dead temple [of the body], as being a partaker of the passion, and yet impassible to God. By that which took place in the running [2638] water, in which the wood and the hyssop and the scarlet were dipped, is set forth the bloody passion of Christ on the cross for the salvation of those who are sprinkled with the Spirit, and the water, and the blood. Wherefore the material for purification was not provided chiefly with reference to leprosy, but with regard to the forgiveness of sins, that both leprosy might be understood to be an emblem of sin, and the things which were sacrificed an emblem of Him who was to be sacrificed for sins. For this reason, consequently, he ordered that the scarlet should be dipped at the same time in the water, thus predicting that the flesh should no longer possess its natural [evil] properties. For this reason, also, were there the two birds, the one being sacrificed in the water, and the other dipped both in the blood and in the water and then sent away, just as is narrated also respecting the goats. The goat that was sent away presented a type of Him who taketh away the sins of men. But the two contained a representation of the one economy of God incarnate. For He was wounded for our transgressions, and He bare the sins of many, and He was delivered for our iniquities.--From manuscript of writings of Justin. __________________________________________________________________ [2637] See Lev. xiv. 49-53. [2638] Literally, "living." __________________________________________________________________ XI. When God formed man at the beginning, He suspended the things of nature on his will, and made an experiment by means of one commandment. For He ordained that, if he kept this, he should partake of immortal existence; but if he transgressed it, the contrary should be his lot. Man having been thus made, and immediately looking towards transgression, naturally became subject to corruption. Corruption then becoming inherent in nature, it was necessary that He who wished to save should be one who destroyed the efficient cause of corruption. And this could not otherwise be done than by the life which is according to nature being united to that which had received the corruption, and so destroying the corruption, while preserving as immortal for the future that which had received it. It was therefore necessary that the Word should become possessed of a body, that He might deliver us from the death of natural corruption. For if, as ye [2639] say, He had simply by a nod warded off death from us, death indeed would not have approached us on account of the expression of His will; but none the less would we again have become corruptible, inasmuch as we carried about in ourselves that natural corruption.--Leontius against Eutychians, etc., book ii. __________________________________________________________________ [2639] The Gentiles are here referred to, who saw no necessity for the incarnation. __________________________________________________________________ XII. As it is inherent in all bodies formed by God to have a shadow, so it is fitting that God, who is just, should render to those who choose what is good, and to those who prefer what is evil, to every one according to his deserts.--From the writings of John of Damascus. __________________________________________________________________ XIII. He speaks not of the Gentiles in foreign lands, but concerning [the people] who agree with the Gentiles, according to that which is spoken by Jeremiah: "It is a bitter thing for thee, that thou hast forsaken me, saith the Lord thy God, that of old thou hast broken thy yoke, and torn asunder thy bands, and said, I will not serve Thee, but will go to every high hill, and underneath every tree, and there shall I become dissolute in my fornication." [2640] --From manuscript of the writings of Justin. __________________________________________________________________ [2640] Jer. ii. 19, etc. (LXX.) __________________________________________________________________ XIV. Neither shall light ever be darkness as long as light exists, nor shall the truth of the things pertaining to us be controverted. For truth is that than which nothing is more powerful. Every one who might speak the truth, and speaks it not, shall be judged by God.--Manuscript and works of John of Damascus. __________________________________________________________________ XV. And the fact that it was not said of the seventh day equally with the other days, "And there was evening, and there was morning," is a distinct indication of the consummation which is to take place in it before it is finished, as the fathers declare, especially St. Clement, and Irenæus, and Justin the martyr and philosopher, who, commenting with exceeding wisdom on the number six of the sixth day, affirms that the intelligent soul of man and his five susceptible senses were the six works of the sixth day. Whence also, having discoursed at length on the number six, he declares that all things which have been framed by God are divided into six classes,--viz., into things intelligent and immortal, such as are the angels; into things reasonable and mortal, such as mankind; into things sensitive and irrational, such as cattle, and birds, and fishes; into things that can advance, and move, and are insensible, such as the winds, and the clouds, and the waters, and the stars; into things which increase and are immoveable, such as the trees; and into things which are insensible and immoveable, such as the mountains, the earth, and such like. For all the creatures of God, in heaven and on earth, fall under one or other of these divisions, and are circumscribed by them.-- From the writings of Anastasius. __________________________________________________________________ XVI. Sound doctrine does not enter into the hard and disobedient heart; but, as if beaten back, enters anew into itself. __________________________________________________________________ XVII. As the good of the body is health, so the good of the soul is knowledge, which is indeed a kind of health of soul, by which a likeness to God is attained.--From the writings of John of Damascus. __________________________________________________________________ XVIII. To yield and give way to our passions is the lowest slavery, even as to rule over them is the only liberty. The greatest of all good is to be free from sin, the next is to be justified; but he must be reckoned the most unfortunate of men, who, while living unrighteously, remains for a long time unpunished. Animals in harness cannot but be carried over a precipice by the inexperience and badness of their driver, even as by his skilfulness and excellence they will be saved. The end contemplated by a philosopher is likeness to God, so far as that is possible.--From the writings of Antonius Melissa. __________________________________________________________________ XIX. [The words] of St. Justin, philosopher and martyr, from the fifth part of his Apology: [2641] --I reckon prosperity, O men, to consist in nothing else than in living according to truth. But we do not live properly, or according to truth, unless we understand the nature of things. It escapes them apparently, that he who has by a true faith come forth from error to the truth, has truly known himself, not, as they say, as being in a state of frenzy, but as free from the unstable and (as to every variety of error) changeable corruption, by the simple and ever identical truth.--From the writings of John of Damascus. __________________________________________________________________ [2641] It is doubtful if these words are really Justin's, or, if so, from which, or what part, of his Apologies they are derived. __________________________________________________________________ __________________________________________________________________ Introductory Note to the Martyrdom of Justin Martyr __________________________________________________________________ Crescens, a cynic, has the ill-renown of stirring up the persecution in which Justin and his friends suffered for Christ. The story that he died by the hemlock seems to have originated among the Greeks, who naturally gave this turn to the sufferings of a philosopher. The following Introductory Notice of the translator supplies all that need be added. Though nothing is known as to the date or authorship of the following narrative, it is generally reckoned among the most trustworthy of the Martyria. An absurd addition was in some copies made to it, to the effect that Justin died by means of hemlock. Some have thought it necessary, on account of this story, to conceive of two Justins, one of whom, the celebrated defender of the Christian faith whose writings are given in this volume, died through poison, while the other suffered in the way here described, along with several of his friends. But the description of Justin given in the following account, is evidently such as compels us to refer it to the famous apologist and martyr of the second century. [2642] __________________________________________________________________ [2642] [See Cave, Lives of the Fathers, i. 243. Epiphanius, by fixing the martyrdom under the prefecture of Rusticus, seems to identify this history; but, then, he also connects it with the reign of Hadrian. Ed. Oehler, tom ii. 709. Berlin, 1859.] justin_martyr martyrdom_of_justin_martyr anf01 justin_martyr-martyrdom_of_justin_martyr The First Apology http://www.ccel.org/ccel/schaff/anf01.viii.xi.html __________________________________________________________________ The Martyrdom of the Holy Martyrs Justin, Chariton, Charites, Pæon, and Liberianus, who Suffered at Rome [Translated by the Rev. M. Dods, M.A.] __________________________________________________________________ __________________________________________________________________ Chapter I.--Examination of Justin by the prefect. In the time of the lawless partisans of idolatry, wicked decrees were passed against the godly Christians in town and country, to force them to offer libations to vain idols; and accordingly the holy men, having been apprehended, were brought before the prefect of Rome, Rusticus by name. And when they had been brought before his judgment-seat, Rusticus the prefect said to Justin, "Obey the gods at once, and submit to the kings." [2643] Justin said, "To obey the commandments of our Saviour Jesus Christ is worthy neither of blame nor of condemnation." Rusticus the prefect said, "What kind of doctrines do you profess?" Justin said, "I have endeavoured to learn all doctrines; but I have acquiesced at last in the true doctrines, those namely of the Christians, even though they do not please those who hold false opinions." Rusticus the prefect said, "Are those the doctrines that please you, you utterly wretched man?" Justin said, "Yes, since I adhere to them with right dogma." [2644] Rusticus the prefect said, "What is the dogma?" Justin said, "That according to which we worship the God of the Christians, whom we reckon to be one from the beginning, the maker and fashioner of the whole creation, visible and invisible; and the Lord Jesus Christ, the Son of God, who had also been preached beforehand by the prophets as about to be present with the race of men, the herald of salvation and teacher of good disciples. And I, being a man, think that what I can say is insignificant in comparison with His boundless divinity, acknowledging a certain prophetic power, [2645] since it was prophesied concerning Him of whom now I say that He is the Son of God. For I know that of old the prophets foretold His appearance among men." __________________________________________________________________ [2643] i.e., the emperors. [2644] Meta dogmatos orthou, orthodoxy. [2645] That is, that a prophetic inspiration is required to speak worthily of Christ. __________________________________________________________________ Chapter II.--Examination of Justin continued. Rusticus the prefect said, "Where do you assemble?" Justin said, "Where each one chooses and can: for do you fancy that we all meet in the very same place? Not so; because the God of the Christians is not circumscribed by place; but being invisible, fills heaven and earth, and everywhere is worshipped and glorified by the faithful." Rusticus the prefect said, "Tell me where you assemble, or into what place do you collect your followers?" Justin said, "I live above one Martinus, at the Timiotinian Bath; and during the whole time (and I am now living in Rome for the second time) I am unaware of any other meeting than his. And if any one wished to come to me, I communicated to him the doctrines of truth." Rusticus said, "Are you not, then, a Christian?" Justin said, "Yes, I am a Christian." __________________________________________________________________ Chapter III.--Examination of Chariton and others. Then said the prefect Rusticus to Chariton, "Tell me further, Chariton, are you also a Christian?" Chariton said, "I am a Christian by the command of God." Rusticus the prefect asked the woman Charito, "What say you, Charito?" Charito said, "I am a Christian by the grace of God." Rusticus said to Euelpistus, "And what are you?" Euelpistus, a servant of Cæsar, answered, "I too am a Christian, having been freed by Christ; and by the grace of Christ I partake of the same hope." Rusticus the prefect said to Hierax, "And you, are you a Christian?" Hierax said, "Yes, I am a Christian, for I revere and worship the same God." Rusticus the prefect said, "Did Justin make you Christians?" Hierax said, "I was a Christian, and will be a Christian." And Pæon stood up and said, "I too am a Christian." Rusticus the prefect said, "Who taught you?" Pæon said, "From our parents we received this good confession." Euelpistus said, "I willingly heard the words of Justin. But from my parents also I learned to be a Christian." Rusticus the prefect said, "Where are your parents?" Euelpistus said, "In Cappadocia." Rusticus says to Hierax, "Where are your parents?" And he answered, and said, "Christ is our true father, and faith in Him is our mother; and my earthly parents died; and I, when I was driven from Iconium in Phrygia, came here." Rusticus the prefect said to Liberianus, "And what say you? Are you a Christian, and unwilling to worship [the gods]?" Liberianus said, "I too am a Christian, for I worship and reverence the only true God." __________________________________________________________________ Chapter IV.--Rusticus threatens the Christians with death. The prefect says to Justin, "Hearken, you who are called learned, and think that you know true doctrines; if you are scourged and beheaded, do you believe you will ascend into heaven?" Justin said, "I hope that, if I endure these things, I shall have His gifts. [2646] For I know that, to all who have thus lived, there abides the divine favour until the completion of the whole world." Rusticus the prefect said, "Do you suppose, then, that you will ascend into heaven to receive some recompense?" Justin said, "I do not suppose it, but I know and am fully persuaded of it." Rusticus the prefect said, "Let us, then, now come to the matter in hand, and which presses. Having come together, offer sacrifice with one accord to the gods." Justin said, "No right-thinking person falls away from piety to impiety." Rusticus the prefect said, "Unless ye obey, ye shall be mercilessly punished." Justin said, "Through prayer we can be saved on account of our Lord Jesus Christ, even when we have been punished, [2647] because this shall become to us salvation and confidence at the more fearful and universal judgment-seat of our Lord and Saviour." Thus also said the other martyrs: "Do what you will, for we are Christians, and do not sacrifice to idols." __________________________________________________________________ [2646] Another reading is dogmata, which may be translated, "I shall have what He teaches [us to expect]." [2647] This passage admits of another rendering. Lord Hailes, following the common Latin version, thus translates: "It was our chief wish to endure tortures for the sake of our Lord Jesus Christ, and so to be saved." __________________________________________________________________ Chapter V.--Sentence pronounced and executed. Rusticus the prefect pronounced sentence, saying, "Let those who have refused to sacrifice to the gods and to yield to the command of the emperor be scourged, [2648] and led away to suffer the punishment of decapitation, according to the laws." The holy martyrs having glorified God, and having gone forth to the accustomed place, were beheaded, and perfected their testimony in the confession of the Saviour. And some of the faithful having secretly removed their bodies, laid them in a suitable place, the grace of our Lord Jesus Christ having wrought along with them, to whom be glory for ever and ever. Amen. __________________________________________________________________ [2648] [This wholesale sentence implies a great indifference to the probable Roman citizenship of some of them, if not our heroic martyr himself; but Acts xxii. 25-29 seems to allow that the condemned were not protected by the law.] __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Irenæus __________________________________________________________________ Introductory Note to Irenæus Against Heresies __________________________________________________________________ [a.d. 120-202.] This history introduces us to the Church in her Western outposts. We reach the banks of the Rhone, where for nearly a century Christian missions have flourished. Between Marseilles and Smyrna there seems to have been a brisk trade, and Polycarp had sent Pothinus into Celtic Gaul at an early date as its evangelist. He had fixed his see at Lyons, when Irenæus joined him as a presbyter, having been his fellow-pupil under Polycarp. There, under the "good Aurelius," as he is miscalled (a.d. 177), arose the terrible persecution which made "the martyrs of Lyons and Vienne" so memorable. It was during this persecution that Irenæus was sent to Rome with letters of remonstrance against the rising pestilence of heresy; and he was probably the author of the account of the sufferings of the martyrs which is appended to their testimony. [2649] But he had the mortification of finding the Montanist heresy patronized by Eleutherus the Bishop of Rome; and there he met an old friend from the school of Polycarp, who had embraced the Valentinian heresy. We cannot doubt that to this visit we owe the lifelong struggle of Irenæus against the heresies that now came in, like locusts, to devour the harvests of the Gospel. But let it be noted here, that, so far from being "the mother and mistress" of even the Western Churches, Rome herself is a mission of the Greeks; [2650] Southern Gaul is evangelized from Asia Minor, and Lyons checks the heretical tendencies of the Bishop at Rome. Ante-Nicene Christianity, and indeed the Church herself, appears in Greek costume which lasts through the synodical period; and Latin Christianity, when it begins to appear, is African, and not Roman. It is strange that those who have recorded this great historical fact have so little perceived its bearings upon Roman pretensions in the Middle Ages and modern times. Returning to Lyons, our author found that the venerable Pothinus had closed his holy career by a martyr's death; and naturally Irenæus became his successor. When the emissaries of heresy followed him, and began to disseminate their licentious practices and foolish doctrines by the aid of "silly women," the great work of his life began. He condescended to study these diseases of the human mind like a wise physician; and, sickening as was the process of classifying and describing them, he made this also his laborious task, that he might enable others to withstand and to overcome them. The works he has left us are monuments of his fidelity to Christ, and to the charges of St. Paul, St. Peter, and St. Jude, whose solemn warnings now proved to be prophecies. No marvel that the great apostle, "night and day with tears," had forewarned the churches of "the grievous wolves" which were to make havoc of the fold. If it shocks the young student of the virgin years of Christianity to find such a state of things, let him reflect that it was all foretold by Christ himself, and demonstrates the malice and power of the adversary. "An enemy hath done this," said the Master. The spirit that was then working "in the children of disobedience," now manifested itself. The awful visions of the Apocalypse began to be realized. It was now evident in what sense "the Prince of peace" had pronounced His mission, "not peace, but a sword." In short, it became a conspicuous fact, that the Church here on earth is "militant;" while, at the same time, there was seen to be a profound philosophy in the apostolic comment, [2651] "There must be also heresies among you, that they which are approved may be made manifest." In the divine economy of Providence it was permitted that every form of heresy which was ever to infest the Church should now exhibit its essential principle, and attract the censures of the faithful. Thus testimony to primitive truth was secured and recorded: the language of catholic orthodoxy was developed and defined, and landmarks of faith were set up for perpetual memorial to all generations. It is a striking example of this divine economy, that the see of Rome was allowed to exhibit its fallibility very conspicuously at this time, and not only to receive the rebukes of Irenæus, but to accept them as wholesome and necessary; so that the heresy of Eleutherus, and the spirit of Diotrephes in Victor, have enabled reformers ever since, and even in the darkest days of pontifical despotism, to testify against the manifold errors patronized by Rome. Hilary and other Gallicans have been strengthened by the example of Irenæus, and by his faithful words of reproof and exhortation, to resist Rome, even down to our own times. That the intolerable absurdities of Gnosticism should have gained so many disciples, and proved itself an adversary to be grappled with and not despised, throws light on the condition of the human mind under heathenism, even when it professed "knowledge" and "philosophy." The task of Irenæus was twofold: (1) to render it impossible for any one to confound Gnosticism with Christianity, and (2) to make it impossible for such a monstrous system to survive, or ever to rise again. His task was a nauseous one; but never was the spirit enjoined by Scripture more patiently exhibited, nor with more entire success. [2652] If Julian had found Gnosticism just made to his hand, and powerful enough to suit his purposes, the whole history of his attempt to revive Paganism would have been widely different. Irenæus demonstrated its essential unity with the old mythology, and with heathen systems of philosophy. If the fog and malaria that rose with the Day-star, and obscured it, were speedily dispersed, our author is largely to be identified with the radiance which flowed from the Sun of righteousness, and with the breath of the Spirit that banished them for ever. The Episcopate of Irenæus was distinguished by labours, "in season and out of season," for the evangelization of Southern Gaul; and he seems to have sent missionaries into other regions of what we now call France. In spite of Paganism and heresy, he rendered Lyons a Christian city; and Marcus seems to have retreated before his terrible castigation, taking himself off to regions beyond the Pyrenees. [2653] But the pacific name he bears, was rendered yet more illustrious by his interposition to compose the Easter Controversy, then threatening to impair, if not to destroy, the unity of the Church. The beautiful concordat between East and West, in which Polycarp and Anicetus had left the question, was now disturbed by Victor, Bishop of Rome, whose turbulent spirit would not accept the compromise of his predecessor. Irenæus remonstrates with him in a catholic spirit, and overrules his impetuous temper. At the Council of Nice, the rule for the observance of Easter was finally settled by the whole Church; and the forbearing example of Irenæus, no doubt contributed greatly to this happy result. The blessed peacemaker survived this great triumph, for a short time only, closing his life, like a true shepherd, with thousands of his flock, in the massacre (a.d. 202) stimulated by the wolfish Emperor Severus. The Introductory Notice of the learned translators [2654] is as follows:-- The work of Irenæus Against Heresies is one of the most precious remains of early Christian antiquity. It is devoted, on the one hand, to an account and refutation of those multiform Gnostic heresies which prevailed in the latter half of the second century; and, on the other hand, to an exposition and defence of the Catholic faith. In the prosecution of this plan, the author divides his work into five books. The first of these contains a minute description of the tenets of the various heretical sects, with occasional brief remarks in illustration of their absurdity, and in confirmation of the truth to which they were opposed. In his second book, Irenæus proceeds to a more complete demolition of those heresies which he has already explained, and argues at great length against them, on grounds principally of reason. The three remaining books set forth more directly the true doctrines of revelation, as being in utter antagonism to the views held by the Gnostic teachers. In the course of this argument, many passages of Scripture are quoted and commented on; many interesting statements are made, bearing on the rule of faith; and much important light is shed on the doctrines, held, as well as the practices observed, by the Church of the second century. It may be made matter of regret, that so large a portion of the work of Irenæus is given to an exposition of the manifold Gnostic speculations. Nothing more absurd than these has probably ever been imagined by rational beings. Some ingenious and learned men have indeed endeavoured to reconcile the wild theories of these heretics with the principles of reason; but, as Bishop Kaye remarks (Eccl. Hist. of the Second and Third Centuries, p. 524), "a more arduous or unpromising undertaking cannot well be conceived." The fundamental object of the Gnostic speculations was doubtless to solve the two grand problems of all religious philosophy, viz., How to account for the existence of evil; and, How to reconcile the finite with the infinite. But these ancient theorists were not more successful in grappling with such questions than have been their successors in modern times. And by giving loose reins to their imagination, they built up the most incongruous and ridiculous systems; while, by deserting the guidance of Scripture they were betrayed into the most pernicious and extravagant errors. Accordingly, the patience of the reader is sorely tried, in following our author through those mazes of absurdity which he treads, in explaining and refuting these Gnostic speculations. This is especially felt in the perusal of the first two books, which, as has been said, are principally devoted to an exposition and subversion of the various heretical systems. But the vagaries of the human mind, however melancholy in themselves, are never altogether destitute of instruction. And in dealing with those set before us in this work, we have not only the satisfaction of becoming acquainted with the currents of thought prevalent in these early times, but we obtain much valuable information regarding the primitive Church, which, had it not been for these heretical schemes, might never have reached our day. Not a little of what is contained in the following pages will seem almost unintelligible to the English reader. And it is scarcely more comprehensible to those who have pondered long on the original. We have inserted brief notes of explanation where these seemed specially necessary. But we have not thought it worth while to devote a great deal of space to the elucidation of those obscure Gnostic views which, in so many varying forms, are set forth in this work. For the same reason, we give here no account of the origin, history, and successive phases of Gnosticism. Those who wish to know the views of the learned on these points, may consult the writings of Neander, Baur, and others, among the Germans, or the lectures of Dr. Burton in English; while a succinct description of the whole matter will be found in the "Preliminary Observations on the Gnostic System," prefixed to Harvey's edition of Irenæus. The great work of Irenæus, now for the first time translated into English, is unfortunately no longer extant in the original. It has come down to us only in an ancient Latin version, with the exception of the greater part of the first book, which has been preserved in the original Greek, through means of copious quotations made by Hippolytus and Epiphanius. The text, both Latin and Greek, is often most uncertain. Only three mss. of the work Against Heresies are at present known to exist. Others, however, were used in the earliest printed editions put forth by Erasmus. And as these codices were more ancient than any now available, it is greatly to be regretted that they have disappeared or perished. One of our difficulties throughout, has been to fix the readings we should adopt, especially in the first book. Varieties of reading, actual or conjectural, have been noted only when some point of special importance seemed to be involved. After the text has been settled, according to the best judgment which can be formed, the work of translation remains; and that is, in this case, a matter of no small difficulty. Irenæus, even in the original Greek, is often a very obscure writer. At times he expresses himself with remarkable clearness and terseness; but, upon the whole, his style is very involved and prolix. And the Latin version adds to these difficulties of the original, by being itself of the most barbarous character. In fact, it is often necessary to make a conjectural re-translation of it into Greek, in order to obtain some inkling of what the author wrote. Dodwell supposes this Latin version to have been made about the end of the fourth century; but as Tertullian seems to have used it, we must rather place it in the beginning of the third. Its author is unknown, but he was certainly little qualified for his task. We have endeavoured to give as close and accurate a translation of the work as possible, but there are not a few passages in which a guess can only be made as to the probable meaning. Irenæus had manifestly taken great pains to make himself acquainted with the various heretical systems which he describes. His mode of exposing and refuting these is generally very effective. It is plain that he possessed a good share of learning, and that he had a firm grasp of the doctrines of Scripture. Not unfrequently he indulges in a kind of sarcastic humour, while inveighing against the folly and impiety of the heretics. But at times he gives expression to very strange opinions. He is, for example, quite peculiar in imagining that our Lord lived to be an old man, and that His public ministry embraced at least ten years. But though, on these and some other points, the judgment of Irenæus is clearly at fault, his work contains a vast deal of sound and valuable exposition of Scripture, in opposition to the fanciful systems of interpretation which prevailed in his day. We possess only very scanty accounts of the personal history of Irenæus. It has been generally supposed that he was a native of Smyrna, or some neighbouring city, in Asia Minor. Harvey, however, thinks that he was probably born in Syria, and removed in boyhood to Smyrna. He himself tells us (iii. 3, 4) that he was in early youth acquainted with Polycarp, the illustrious bishop of that city. A sort of clue is thus furnished as to the date of his birth. Dodwell supposes that he was born so early as a.d. 97, but this is clearly a mistake; and the general date assigned to his birth is somewhere between a.d. 120 and a.d. 140. It is certain that Irenæus was bishop of Lyons, in France, during the latter quarter of the second century. The exact period or circumstances of his ordination cannot be determined. Eusebius states (Hist. Eccl., v. 4) that he was, while yet a presbyter, sent with a letter, from certain members of the Church of Lyons awaiting martyrdom, to Eleutherus, bishop of Rome; and that (v. 5) he succeeded Pothinus as bishop of Lyons, probably about a.d. 177. His great work Against Heresies was, we learn, written during the episcopate of Eleutherus, that is, between a.d. 182 and a.d. 188, for Victor succeeded to the bishopric of Rome in a.d. 189. This new bishop of Rome took very harsh measures for enforcing uniformity throughout the Church as to the observance of the paschal solemnities. On account of the severity thus evinced, Irenæus addressed to him a letter (only a fragment of which remains), warning him that if he persisted in the course on which he had entered, the effect would be to rend the Catholic Church in pieces. This letter had the desired result; and the question was more temperately debated, until finally settled by the Council of Nice. The full title of the principal work of Irenæus, as given by Eusebius (Hist. Eccl., v. 7), and indicated frequently by the author himself, was A Refutation and Subversion of Knowledge falsely so called, but it is generally referred to under the shorter title, Against Heresies. Several other smaller treatises are ascribed to Irenæus; viz., An Epistle to Florinus, of which a small fragment has been preserved by Eusebius; a treatise On the Valentinian Ogdoad; a work called forth by the paschal controversy, entitled On Schism, and another On Science; all of which that remain will be found in our next volume of his writings. Irenæus is supposed to have died about a.d. 202; but there is probably no real ground for the statement of Jerome, repeated by subsequent writers, that he suffered martyrdom, since neither Tertullian nor Eusebius, nor other early authorities, make any mention of such a fact. As has been already stated, the first printed copy of our author was given to the world by Erasmus. This was in the year 1526. Between that date and 1571, a number of reprints were produced in both folio and octavo. All these contained merely the ancient barbarous Latin version, and were deficient towards the end by five entire chapters. These latter were supplied by the edition of Feuardent, Professor of Divinity at Paris, which was published in 1575, and went through six subsequent editions. Previously to this, however, another had been set forth by Gallasius, a minister of Geneva, which contained the first portions of the Greek text from Epiphanius. Then, in 1702, came the edition of Grabe, a learned Prussian, who had settled in England. It was published at Oxford, and contained considerable additions to the Greek text, with fragments. Ten years after this there appeared the important Paris edition by the Benedictine monk Massuet. This was reprinted at Venice in the year 1724, in two thin folio volumes, and again at Paris in a large octavo, by the Abbé Migne, in 1857. A German edition was published by Stieren in 1853. In the year 1857 there was also brought out a Cambridge edition, by the Rev. Wigan Harvey, in two octavo volumes. The two principal features of this edition are: the additions which have been made to the Greek text from the recently discovered Philosophoumena of Hippolytus; and the further addition of thirty-two fragments of a Syriac version of the Greek text of Irenæus, culled from the Nitrian collection of Syriac mss. in the British Museum. These fragments are of considerable interest, and in some instances rectify the readings of the barbarous Latin version, where, without such aid, it would have been unintelligible. The edition of Harvey will be found constantly referred to in the notes appended to our translation. __________________________________________________________________ [2649] Eusebius, book v. to the twenty-seventh chapter, should be read as an introduction to this author. [2650] Milman, Hist. Latin Christianity, b. i. pp. 27, 28, and the notes. [2651] 1 Cor. xi. 19. [2652] 2 Tim. ii. 24, 25, 26. [2653] On the authority of St. Jerome. See Guettée, De l'église de France, vol. 1. p. 27. [2654] The first two books of Irenæus Against Heresies have been translated by Dr. Roberts. The groundwork of the translation of the third book, and that portion of the fourth book which is continued in this volume, has been furnished by the Rev. W. H. Rambaut. An attempt has been made, in rendering this important author into English, to adhere as closely as possible to the original. It would have been far easier to give a loose and flowing translation of the obscure and involved sentences of Irenæus; but the object has been studiously kept in view, to place the English reader, as much as possible, in the position of one who has immediate access to the Greek or Latin text. irenaeus against_heresies_i anf01 irenaeus-against_heresies_i Against Heresies: Book I http://www.ccel.org/ccel/schaff/anf01.ix.ii.html __________________________________________________________________ Against Heresies: Book I __________________________________________________________________ __________________________________________________________________ Preface. 1. Inasmuch [2655] as certain men have set the truth aside, and bring in lying words and vain genealogies, which, as the apostle says, [2656] "minister questions rather than godly edifying which is in faith," and by means of their craftily-constructed plausibilities draw away the minds of the inexperienced and take them captive, [I have felt constrained, my dear friend, to compose the following treatise in order to expose and counteract their machinations.] These men falsify the oracles of God, and prove themselves evil interpreters of the good word of revelation. They also overthrow the faith of many, by drawing them away, under a pretence of [superior] knowledge, from Him who founded and adorned the universe; as if, forsooth, they had something more excellent and sublime to reveal, than that God who created the heaven and the earth, and all things that are therein. By means of specious and plausible words, they cunningly allure the simple-minded to inquire into their system; but they nevertheless clumsily destroy them, while they initiate them into their blasphemous and impious opinions respecting the Demiurge; [2657] and these simple ones are unable, even in such a matter, to distinguish falsehood from truth. 2. Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced (ridiculous as the expression may seem) more true than the truth itself. One [2658] far superior to me has well said, in reference to this point, "A clever imitation in glass casts contempt, as it were, on that precious jewel the emerald (which is most highly esteemed by some), unless it come under the eye of one able to test and expose the counterfeit. Or, again, what inexperienced person can with ease detect the presence of brass when it has been mixed up with silver?" Lest, therefore, through my neglect, some should be carried off, even as sheep are by wolves, while they perceive not the true character of these men,--because they outwardly are covered with sheep's clothing (against whom the Lord has enjoined [2659] us to be on our guard), and because their language resembles ours, while their sentiments are very different,--I have deemed it my duty (after reading some of the Commentaries, as they call them, of the disciples of Valentinus, and after making myself acquainted with their tenets through personal intercourse with some of them) to unfold to thee, my friend, these portentous and profound mysteries, which do not fall within the range of every intellect, because all have not sufficiently purged [2660] their brains. I do this, in order that thou, obtaining an acquaintance with these things, mayest in turn explain them to all those with whom thou art connected, and exhort them to avoid such an abyss of madness and of blasphemy against Christ. I intend, then, to the best of my ability, with brevity and clearness to set forth the opinions of those who are now promulgating heresy. I refer especially to the disciples of Ptolemæus, whose school may be described as a bud from that of Valentinus. I shall also endeavour, according to my moderate ability, to furnish the means of overthrowing them, by showing how absurd and inconsistent with the truth are their statements. Not that I am practised either in composition or eloquence; but my feeling of affection prompts me to make known to thee and all thy companions those doctrines which have been kept in concealment until now, but which are at last, through the goodness of God, brought to light. "For there is nothing hidden which shall not be revealed, nor secret that shall not be made known." [2661] 3. Thou wilt not expect from me, who am resident among the Keltæ, [2662] and am accustomed for the most part to use a barbarous dialect, any display of rhetoric, which I have never learned, or any excellence of composition, which I have never practised, or any beauty and persuasiveness of style, to which I make no pretensions. But thou wilt accept in a kindly spirit what I in a like spirit write to thee simply, truthfully, and in my own homely way; whilst thou thyself (as being more capable than I am) wilt expand those ideas of which I send thee, as it were, only the seminal principles; and in the comprehensiveness of thy understanding, wilt develop to their full extent the points on which I briefly touch, so as to set with power before thy companions those things which I have uttered in weakness. In fine, as I (to gratify thy long-cherished desire for information regarding the tenets of these persons) have spared no pains, not only to make these doctrines known to thee, but also to furnish the means of showing their falsity; so shalt thou, according to the grace given to thee by the Lord, prove an earnest and efficient minister to others, that men may no longer be drawn away by the plausible system of these heretics, which I now proceed to describe. [2663] __________________________________________________________________ [2655] The Greek original of the work of Irenæus is from time to time recovered through the numerous quotations made from it by subsequent writers, especially by the author's pupil Hippolytus, and by Epiphanius. The latter preserves (Hær. xxxi. secs. 9-32) the preface of Irenæus, and most of the first book. An important difference of reading occurs between the Latin and Greek in the very first word. The translator manifestly read epei, quatenus, while in Epiphanius we find epi, against. The former is probably correct, and has been followed in our version. We have also supplied a clause, in order to avoid the extreme length of the sentence in the original, which runs on without any apodosis to the words anankaion hegesamen, "I have judged it necessary." [2656] 1 Tim. i. 4. The Latin has here genealogias infinitas, "endless genealogies," as in textus receptus of New Testament. [2657] As will be seen by and by, this fancied being was, in the Valentinian system, the creator of the material universe, but far inferior to the supreme ruler Bythus. [2658] There are frequent references to Irenæus to some venerable men who had preceded him in the Church. It is supposed that Pothinus, whom he succeeded at Lyons, is generally meant; but the reference may sometimes be to Polycarp, with whom in early life he had been acquainted. [On this matter of quotations from anonymous authors of the apostolic times, not infrequently made by Irenæus, consult the important tractate of Dr. Routh, in his Reliquiæ Sacræ, vol. i. 45-68.] [2659] Comp. Matt. vii. 15. [2660] The original is enkephalon exeptukasin, which the Latin translator renders simply, "have not sufficient brains." He probably followed a somewhat different reading. Various emendations have been proposed, but the author may be understood by the ordinary text to be referring ironically to the boasted subtlety and sublimity of the Gnostics. [2661] Matt. x. 26. [2662] As Cæsar informs us (Comm., i. 1), Gaul was divided into three parts, one of which was called Celtic Gaul, lying between the Seine and the Garonne. Of this division Lyons is the principal city. [2663] [The reader will find a logical and easy introduction to the crabbed details which follow, by turning to chap. xxiii., and reading through succeeding chapters down to chap. xxix.] __________________________________________________________________ Chapter I.--Absurd ideas of the disciples of Valentinus as to the origin, name, order, and conjugal productions of their fancied Æons, with the passages of Scripture which they adapt to their opinions. 1. They maintain, then, that in the invisible and ineffable heights above there exists a certain perfect, pre-existent Æon, [2664] whom they call Proarche, Propator, and Bythus, and describe as being invisible and incomprehensible. Eternal and unbegotten, he remained throughout innumerable cycles of ages in profound serenity and quiescence. There existed along with him Ennoea, whom they also call Charis and Sige. [2665] At last this Bythus determined to send forth from himself the beginning of all things, and deposited this production (which he had resolved to bring forth) in his contemporary Sige, even as seed is deposited in the womb. She then, having received this seed, and becoming pregnant, gave birth to Nous, who was both similar and equal to him who had produced him, and was alone capable of comprehending his father's greatness. This Nous they call also Monogenes, and Father, and the Beginning of all Things. Along with him was also produced Aletheia; and these four constituted the first and first-begotten Pythagorean Tetrad, which they also denominate the root of all things. For there are first Bythus and Sige, and then Nous and Aletheia. And Monogenes, perceiving for what purpose he had been produced, also himself sent forth Logos and Zoe, being the father of all those who were to come after him, and the beginning and fashioning of the entire Pleroma. By the conjunction of Logos and Zoe were brought forth Anthropos and Ecclesia; and thus was formed the first-begotten Ogdoad, the root and substance of all things, called among them by four names, viz., Bythus, and Nous, and Logos, and Anthropos. For each of these is masculo-feminine, as follows: Propator was united by a conjunction with his Ennoea; then Monogenes, that is Nous, with Aletheia; Logos with Zoe, and Anthropos with Ecclesia. 2. These Æons having been produced for the glory of the Father, and wishing, by their own efforts, to effect this object, sent forth emanations by means of conjunction. Logos and Zoe, after producing Anthropos and Ecclesia, sent forth other ten Æons, whose names are the following: Bythius and Mixis, Ageratos and Henosis, Autophyes and Hedone, Acinetos and Syncrasis, Monogenes and Macaria. [2666] These are the ten Æons whom they declare to have been produced by Logos and Zoe. They then add that Anthropos himself, along with Ecclesia, produced twelve Æons, to whom they give the following names: Paracletus and Pistis, Patricos and Elpis, Metricos and Agape, Ainos and Synesis, Ecclesiasticus and Macariotes, Theletos and Sophia. 3. Such are the thirty Æons in the erroneous system of these men; and they are described as being wrapped up, so to speak, in silence, and known to none [except these professing teachers]. Moreover, they declare that this invisible and spiritual Pleroma of theirs is tripartite, being divided into an Ogdoad, a Decad, and a Duodecad. And for this reason they affirm it was that the "Saviour"-- for they do not please to call Him "Lord"--did no work in public during the space of thirty years, [2667] thus setting forth the mystery of these Æons. They maintain also, that these thirty Æons are most plainly indicated in the parable [2668] of the labourers sent into the vineyard. For some are sent about the first hour, others about the third hour, others about the sixth hour, others about the ninth hour, and others about the eleventh hour. Now, if we add up the numbers of the hours here mentioned, the sum total will be thirty: for one, three, six, nine, and eleven, when added together, form thirty. And by the hours, they hold that the Æons were pointed out; while they maintain that these are great, and wonderful, and hitherto unspeakable mysteries which it is their special function to develop; and so they proceed when they find anything in the multitude [2669] of things contained in the Scriptures which they can adopt and accommodate to their baseless speculations. __________________________________________________________________ [2664] This term Æon (Aion) seems to have been formed from the words aei on, ever-existing. "We may take aion, therefore," says Harvey (Irenæus, cxix.), "in the Valentinian acceptation of the word, to mean an emanation from the divine substance, subsisting co-ordinately and co-eternally with the Deity, the Pleroma still remaining one." [2665] Sige, however, was no true consort of Bythus, who included in himself the idea of male and female, and was the one cause of all things: comp. Hippolytus, Philosop., vi. 29. There seems to have been considerable disagreement among these heretics as to the completion of the mystical number thirty. Valentinus himself appears to have considered Bythus as a monad, and Sige as a mere nonentity. The two latest Æons, Christ and the Holy Spirit, would then complete the number thirty. But other Gnostic teachers included both Bythus and Sige in that mystical number. [2666] It may be well to give here the English equivalents of the names of these Æons and their authors. They are as follows: Bythus, Profundity; Proarche, First-Beginning; Propator, First-Father; Ennoea, Idea; Charis, Grace; Sige, Silence; Nous, Intelligence; Aletheia, Truth; Logos, Word; Zoe, Life; Anthropos, Man; Ecclesia, Church; Bythius, Deep; Mixis, Mingling; Ageratos, Undecaying; Henosis, Union; Autophyes, Self-existent; Hedone, Pleasure; Acinetos, Immoveable; Syncrasis, Blending; Monogenes, Only-Begotten; Macaria, Happiness; Paracletus, Advocate; Pistis, Faith; Patricos, Ancestral; Elpis, Hope; Metricos, Metrical; Agape, Love; Ainos, Praise; Synesis, Understanding; Ecclesiasticus, Ecclesiastical; Macariotes, Felicity; Theletos, Desiderated; Sophia, Wisdom. [2667] Luke iii. 23. [2668] Matt. xx. 1-16. [2669] Some omit en plethei, while others render the words "a definite number," thus: "And if there is anything else in Scripture which is referred to by a definite number." __________________________________________________________________ Chapter II.--The Propator was known to Monogenes alone. Ambition, disturbance, and danger into which Sophia fell; her shapeless offspring: she is restored by Horos. The production of Christ and of the Holy Spirit, in order to the completion of the Æons. Manner of the production of Jesus. 1. They proceed to tell us that the Propator of their scheme was known only to Monogenes, who sprang from him; in other words, only to Nous, while to all the others he was invisible and incomprehensible. And, according to them, Nous alone took pleasure in contemplating the Father, and exulting in considering his immeasurable greatness; while he also meditated how he might communicate to the rest of the Æons the greatness of the Father, revealing to them how vast and mighty he was, and how he was without beginning,--beyond comprehension, and altogether incapable of being seen. But, in accordance with the will of the Father, Sige restrained him, because it was his design to lead them all to an acquaintance with the aforesaid Propator, and to create within them a desire of investigating his nature. In like manner, the rest of the Æons also, in a kind of quiet way, had a wish to behold the Author of their being, and to contemplate that First Cause which had no beginning. 2. But there rushed forth in advance of the rest that Æon who was much the latest of them, and was the youngest of the Duodecad which sprang from Anthropos and Ecclesia, namely Sophia, and suffered passion apart from the embrace of her consort Theletos. This passion, indeed, first arose among those who were connected with Nous and Aletheia, but passed as by contagion to this degenerate Æon, who acted under a pretence of love, but was in reality influenced by temerity, because she had not, like Nous, enjoyed communion with the perfect Father. This passion, they say, consisted in a desire to search into the nature of the Father; for she wished, according to them, to comprehend his greatness. When she could not attain her end, inasmuch as she aimed at an impossibility, and thus became involved in an extreme agony of mind, while both on account of the vast profundity as well as the unsearchable nature of the Father, and on account of the love she bore him, she was ever stretching herself forward, there was danger lest she should at last have been absorbed by his sweetness, and resolved into his absolute essence, unless she had met with that Power which supports all things, and preserves them outside of the unspeakable greatness. This power they term Horos; by whom, they say, she was restrained and supported; and that then, having with difficulty been brought back to herself, she was convinced that the Father is incomprehensible, and so laid aside her original design, along with that passion which had arisen within her from the overwhelming influence of her admiration. 3. But others of them fabulously describe the passion and restoration of Sophia as follows: They say that she, having engaged in an impossible and impracticable attempt, brought forth an amorphous substance, such as her female nature enabled her to produce. [2670] When she looked upon it, her first feeling was one of grief, on account of the imperfection of its generation, and then of fear lest this should end [2671] her own existence. Next she lost, as it were, all command of herself, and was in the greatest perplexity while endeavouring to discover the cause of all this, and in what way she might conceal what had happened. Being greatly harassed by these passions, she at last changed her mind, and endeavoured to return anew to the Father. When, however, she in some measure made the attempt, strength failed her, and she became a suppliant of the Father. The other Æons, Nous in particular, presented their supplications along with her. And hence they declare material substance [2672] had its beginning from ignorance and grief, and fear and bewilderment. 4. The Father afterwards produces, in his own image, by means of Monogenes, the above-mentioned Horos, without conjunction, [2673] masculo-feminine. For they maintain that sometimes the Father acts in conjunction with Sige, but that at other times he shows himself independent both of male and female. They term this Horos both Stauros and Lytrotes, and Carpistes, and Horothetes, and Metagoges. [2674] And by this Horos they declare that Sophia was purified and established, while she was also restored to her proper conjunction. For her enthymesis (or inborn idea) having been taken away from her, along with its supervening passion, she herself certainly remained within the Pleroma; but her enthymesis, with its passion, was separated from her by Horos, fenced [2675] off, and expelled from that circle. This enthymesis was, no doubt, a spiritual substance, possessing some of the natural tendencies of an Æon, but at the same time shapeless and without form, because it had received nothing. [2676] And on this account they say that it was an imbecile and feminine production. [2677] 5. After this substance had been placed outside of the Pleroma of the Æons, and its mother restored to her proper conjunction, they tell us that Monogenes, acting in accordance with the prudent forethought of the Father, gave origin to another conjugal pair, namely Christ and the Holy Spirit (lest any of the Æons should fall into a calamity similar to that of Sophia), for the purpose of fortifying and strengthening the Pleroma, and who at the same time completed the number of the Æons. Christ then instructed them as to the nature of their conjunction, and taught them that those who possessed a comprehension of the Unbegotten were sufficient for themselves. [2678] He also announced among them what related to the knowledge of the Father,--namely, that he cannot be understood or comprehended, nor so much as seen or heard, except in so far as he is known by Monogenes only. And the reason why the rest of the Æons possess perpetual existence is found in that part of the Father's nature which is incomprehensible; but the reason of their origin and formation was situated in that which may be comprehended regarding him, that is, in the Son. [2679] Christ, then, who had just been produced, effected these things among them. 6. But the Holy Spirit [2680] taught them to give thanks on being all rendered equal among themselves, and led them to a state of true repose. Thus, then, they tell us that the Æons were constituted equal to each other in form and sentiment, so that all became as Nous, and Logos, and Anthropos, and Christus. The female Æons, too, became all as Aletheia, and Zoe, and Spiritus, and Ecclesia. Everything, then, being thus established, and brought into a state of perfect rest, they next tell us that these beings sang praises with great joy to the Propator, who himself shared in the abounding exaltation. Then, out of gratitude for the great benefit which had been conferred on them, the whole Pleroma of the Æons, with one design and desire, and with the concurrence of Christ and the Holy Spirit, their Father also setting the seal of His approval on their conduct, brought together whatever each one had in himself of the greatest beauty and preciousness; and uniting all these contributions so as skilfully to blend the whole, they produced, to the honour and glory of Bythus, a being of most perfect beauty, the very star of the Pleroma, and the perfect fruit [of it], namely Jesus. Him they also speak of under the name of Saviour, and Christ, and patronymically, Logos, and Everything, because He was formed from the contributions of all. And then we are told that, by way of honour, angels of the same nature as Himself were simultaneously produced, to act as His body-guard. __________________________________________________________________ [2670] Alluding to the Gnostic notion that, in generation, the male gives form, the female substance. Sophia, therefore, being a female Æon, gave to her enthymesis substance alone, without form. Comp. Hippol., Philosop., vi. 30. [2671] Some render this obscure clause, "lest it should never attain perfection," but the above seems preferable. See Hippol., vi. 31, where the fear referred to is extended to the whole Pleroma. [2672] "The reader will observe the parallel; as the enthymesis of Bythus produced intelligent substance, so the enthymesis of Sophia resulted in the formation of material substance."--Harvey. [2673] Some propose reading these words in the dative rather than the accusative, and thus to make them refer to the image of the Father. [2674] The meaning of these terms is as follows: Stauros means primarily a stake, and then a cross; Lytrotes is a Redeemer; Carpistes, according to Grabe, means an Emancipator, according to Neander a Reaper; Horothetes is one that fixes boundaries; and Metagoges is explained by Neander as being one that brings back, from the supposed function of Horos, to bring back all that sought to wander from the special grade of being assigned them. [2675] The common text has aposterethenai, was deprived; but Billius proposes to read apostaurothenai, in conformity with the ancient Latin version, "crucifixam." [2676] That is, had not shared in any male influence, but was a purely female production. [2677] Literally, "fruit." Harvey remarks on this expression, "that what we understand by emanations, the Gnostic described as spiritual fructification; and as the seed of a tree is in itself, even in the embryo state, so these various Æons, as existing always in the divine nature, were co-eternal with it." [2678] This is an exceedingly obscure and difficult passage. Harvey's rendering is: "For, say they, Christ taught them the nature of their copulæ, (namely,) that being cognisant of their (limited) perception of the Unbegotten they needed no higher knowledge, and that He enounced," etc. the words seem scarcely capable of yielding this sense: we have followed the interpretation of Billius. [2679] Both the text and meaning are here very doubtful. Some think that the import of the sentence is, that the knowledge that the Father is incomprehensible secured the continued safety of the Æons, while the same knowledge conferred upon Monogenes his origin and form. [2680] The Greek text inserts hen, one, before "Holy Spirit." __________________________________________________________________ Chapter III.--Texts of Holy Scripture used by these heretics to support their opinions. 1. Such, then, is the account they give of what took place within the Pleroma; such the calamities that flowed from the passion which seized upon the Æon who has been named, and who was within a little of perishing by being absorbed in the universal substance, through her inquisitive searching after the Father; such the consolidation [2681] [of that Æon] from her condition of agony by Horos, and Stauros, and Lytrotes, and Carpistes, and Horothetes, and Metagoges. [2682] Such also is the account of the generation of the later Æons, namely of the first Christ and of the Holy Spirit, both of whom were produced by the Father after the repentance [2683] [of Sophia], and of the second [2684] Christ (whom they also style Saviour), who owed his being to the joint contributions [of the Æons]. They tell us, however, that this knowledge has not been openly divulged, because all are not capable of receiving it, but has been mystically revealed by the Saviour through means of parables to those qualified for understanding it. This has been done as follows. The thirty Æons are indicated (as we have already remarked) by the thirty years during which they say the Saviour performed no public act, and by the parable of the labourers in the vineyard. Paul also, they affirm, very clearly and frequently names these Æons, and even goes so far as to preserve their order, when he says, "To all the generations of the Æons of the Æon." [2685] Nay, we ourselves, when at the giving [2686] of thanks we pronounce the words, "To Æons of Æons" (for ever and ever), do set forth these Æons. And, in fine, wherever the words Æon or Æons occur, they at once refer them to these beings. 2. The production, again, of the Duodecad of the Æons, is indicated by the fact that the Lord was twelve [2687] years of age when He disputed with the teachers of the law, and by the election of the apostles, for of these there were twelve. [2688] The other eighteen Æons are made manifest in this way: that the Lord, [according to them,] conversed with His disciples for eighteen months [2689] after His resurrection from the dead. They also affirm that these eighteen Æons are strikingly indicated by the first two letters of His name ['Iesous], namely Iota [2690] and Eta. And, in like manner, they assert that the ten Æons are pointed out by the letter Iota, which begins His name; while, for the same reason, they tell us the Saviour said, "One Iota, or one tittle, shall by no means pass away until all be fulfilled." [2691] 3. They further maintain that the passion which took place in the case of the twelfth Æon is pointed at by the apostasy of Judas, who was the twelfth apostle, and also by the fact that Christ suffered in the twelfth month. For their opinion is, that He continued to preach for one year only after His baptism. The same thing is also most clearly indicated by the case of the woman who suffered from an issue of blood. For after she had been thus afflicted during twelve years, she was healed by the advent of the Saviour, when she had touched the border of His garment; and on this account the Saviour said, "Who touched me?" [2692] --teaching his disciples the mystery which had occurred among the Æons, and the healing of that Æon who had been involved in suffering. For she who had been afflicted twelve years represented that power whose essence, as they narrate, was stretching itself forth, and flowing into immensity; and unless she had touched the garment of the Son, [2693] that is, Aletheia of the first Tetrad, who is denoted by the hem spoken of, she would have been dissolved into the general essence [2694] [of which she participated]. She stopped short, however, and ceased any longer to suffer. For the power that went forth from the Son (and this power they term Horos) healed her, and separated the passion from her. 4. They moreover affirm that the Saviour [2695] is shown to be derived from all the Æons, and to be in Himself everything by the following passage: "Every male that openeth the womb." [2696] For He, being everything, opened the womb [2697] of the enthymesis of the suffering Æon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, "And He Himself is all things;" [2698] and again, "All things are to Him, and of Him are all things;" [2699] and further, "In Him dwelleth all the fulness of the Godhead;" [2700] and yet again, "All things are gathered together by God in Christ." [2701] Thus do they interpret these and any like passages to be found in Scripture. 5. They show, further, that that Horos of theirs, whom they call by a variety of names, has two faculties,--the one of supporting, and the other of separating; and in so far as he supports and sustains, he is Stauros, while in so far as he divides and separates, he is Horos. They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said, "Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple;" [2702] and again, "Taking up the cross, follow me;" [2703] but the separating power when He said, "I came not to send peace, but a sword." [2704] They also maintain that John indicated the same thing when he said, "The fan is in His hand, and He will thoroughly purge the floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable." [2705] By this declaration He set forth the faculty of Horos. For that fan they explain to be the cross (Stauros), which consumes, no doubt, all material [2706] objects, as fire does chaff, but it purifies all them that are saved, as a fan does wheat. Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: "The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God." [2707] And again: "God forbid that I should glory in anything [2708] save in the cross of Christ, by whom the world is crucified to me, and I unto the world." 6. Such, then, is the account which they all give of their Pleroma, and of the formation [2709] of the universe, striving, as they do, to adapt the good words of revelation to their own wicked inventions. And it is not only from the writings of the evangelists and the apostles that they endeavour to derive proofs for their opinions by means of perverse interpretations and deceitful expositions: they deal in the same way with the law and the prophets, which contain many parables and allegories that can frequently be drawn into various senses, according to the kind of exegesis to which they are subjected. And others [2710] of them, with great craftiness, adapted such parts of Scripture to their own figments, lead away captive from the truth those who do not retain a stedfast faith in one God, the Father Almighty, and in one Lord Jesus Christ, the Son of God. __________________________________________________________________ [2681] The reading is here very doubtful. We have followed the text of Grabe (approved by Harvey), ex agonos sumpexis. [2682] These are all names of the same person: see above, ii. 4. Hence some have proposed the reading hexaionios instead of ex agonos, alluding to the sixfold appellation of the Æon Horos. [2683] Billius renders, "from the repentance of the Father," but the above seems preferable. [2684] Harvey remarks, "Even in their Christology the Valentinians must have their part and counterpart." [2685] Or, "to all the generations of the ages of the age." See Eph. iii. 21. The apostle, of course, simply uses these words as a strong expression to denote "for ever." [2686] Literally, "at the thanksgiving," or "eucharist." Massuet, the Benedictine editor, refers this to the Lord's Supper, and hence concludes that some of the ancient liturgies still extant must even then have been in use. Harvey and others, however, deny that there is any necessity for supposing the Holy Eucharist to be referred to; the ancient Latin version translates in the plural, "in gratiarum actionibus." [2687] Luke ii. 42. [2688] Luke vi. 13. [2689] This opinion is in positive contradiction to the forty days mentioned by St. Luke (Acts i. 3). But the Valentinians seem to have followed a spurious writing of their own called "The Gospel of Truth." See iii. 11, 8. [2690] The numeral value of Iota in Greek is ten, and of Eta, eight. [2691] Matt. v. 18. [2692] Mark v. 31. [2693] The Latin reads "filii," which we have followed. Reference is made in this word to Nous, who was, as we have already seen, also called Son, and who interested himself in the recovery of Sophia. Aletheia was his consort, and was typified by the hem of the Saviour's garment. [2694] Her individuality (morphe) would have been lost, while her substance (ousia) would have survived in the common essence of the Æons. [2695] That is, the "second Christ" referred to above, sec. 1. [It is much to be wished that this second were always distinguished by the untranslated name Soter.] [2696] Ex. xiii. 2; Luke ii. 23. [2697] Not as being born of it, but as fecundating it, and so producing a manifold offspring. See below. [2698] Col. iii. 11. [2699] Rom. xi. 36. [2700] Col. ii. 9. [2701] Eph. i. 10. [2702] Luke xiv. 27. It will be observed that the quotations of Scripture made by Irenæus often vary somewhat from the received text. This may be due to various reasons--his quoting from memory; his giving the texts in the form in which they were quoted by the heretics; or, as Harvey conjectures, from his having been more familiar with a Syriac version of the New Testament than with the Greek original. [2703] Matt. x. 21. [2704] Matt. x. 34. [2705] Luke iii. 17. [2706] Hence Stauros was called by the agricultural name Carpistes, as separating what was gross and material from the spiritual and heavenly. [2707] 1 Cor. i. 18. [2708] Gal. vi. 14. The words en medeni do not occur in the Greek text. [2709] Billius renders, "of their opinion." [2710] The punctuation and rendering are here slightly doubtful. __________________________________________________________________ Chapter IV.--Account given by the heretics of the formation of Achamoth; origin of the visible world from her disturbances. 1. The following are the transactions which they narrate as having occurred outside of the Pleroma: The enthymesis of that Sophia who dwells above, which they also term Achamoth, [2711] being removed from the Pleroma, together with her passion, they relate to have, as a matter of course, become violently excited in those places of darkness and vacuity [to which she had been banished]. For she was excluded from light [2712] and the Pleroma, and was without form or figure, like an untimely birth, because she had received nothing [2713] [from a male parent]. But the Christ dwelling on high took pity upon her; and having extended himself through and beyond Stauros, [2714] he imparted a figure to her, but merely as respected substance, and not so as to convey intelligence. [2715] Having effected this, he withdrew his influence, and returned, leaving Achamoth to herself, in order that she, becoming sensible of her suffering as being severed from the Pleroma, might be influenced by the desire of better things, while she possessed in the meantime a kind of odour of immortality left in her by Christ and the Holy Spirit. Wherefore also she is called by two names--Sophia after her father (for Sophia is spoken of as being her father), and Holy Spirit from that Spirit who is along with Christ. Having then obtained a form, along with intelligence, and being immediately deserted by that Logos who had been invisibly present with her--that is, by Christ --she strained herself to discover that light which had forsaken her, but could not effect her purpose, inasmuch as she was prevented by Horos. And as Horos thus obstructed her further progress, he exclaimed, Iao, [2716] whence, they say, this name Iao derived its origin. And when she could not pass by Horos on account of that passion in which she had been involved, and because she alone had been left without, she then resigned herself to every sort of that manifold and varied state of passion to which she was subject; and thus she suffered grief on the one hand because she had not obtained the object of her desire, and fear on the other hand, lest life itself should fail her, as light had already done, while, in addition, she was in the greatest perplexity. All these feelings were associated with ignorance. And this ignorance of hers was not like that of her mother, the first Sophia, an Æon, due to degeneracy by means of passion, but to an [innate] opposition [of nature to knowledge]. [2717] Moreover, another kind of passion fell upon her (Achamoth), namely, that of desiring to return to him who gave her life. 2. This collection [of passions] they declare was the substance of the matter from which this world was formed. For from [her desire of] returning [to him who gave her life], every soul belonging to this world, and that of the Demiurge [2718] himself, derived its origin. All other things owed their beginning to her terror and sorrow. For from her tears all that is of a liquid nature was formed; from her smile all that is lucent; and from her grief and perplexity all the corporeal elements of the world. For at one time, as they affirm, she would weep and lament on account of being left alone in the midst of darkness and vacuity; while, at another time, reflecting on the light which had forsaken her, she would be filled with joy, and laugh; then, again, she would be struck with terror; or, at other times, would sink into consternation and bewilderment. 3. Now what follows from all this? No light tragedy comes out of it, as the fancy of every man among them pompously explains, one in one way, and another in another, from what kind of passion and from what element being derived its origin. They have good reason, as seems to me, why they should not feel inclined to teach these things to all in public, but only to such as are able to pay a high price for an acquaintance with such profound mysteries. For these doctrines are not at all similar to those of which our Lord said, "Freely ye have received, freely give." [2719] They are, on the contrary, abstruse, and portentous, and profound mysteries, to be got at only with great labour by such as are in love with falsehood. For who would not expend all that he possessed, if only he might learn in return, that from the tears of the enthymesis of the Æon involved in passion, seas, and fountains, and rivers, and every liquid substance derived its origin; that light burst forth from her smile; and that from her perplexity and consternation the corporeal elements of the world had their formation? 4. I feel somewhat inclined myself to contribute a few hints towards the development of their system. For when I perceive that waters are in part fresh, such as fountains, rivers, showers, and so on, and in part salt; such as those in the sea, I reflect with myself that all such waters cannot be derived from her tears, inasmuch as these are of a saline quality only. It is clear, therefore, that the waters which are salt are alone those which are derived from her tears. But it is probable that she, in her intense agony and perplexity, was covered with perspiration. And hence, following out their notion, we may conceive that fountains and rivers, and all the fresh water in the world, are due to this source. For it is difficult, since we know that all tears are of the same quality, to believe that waters both salt and fresh proceeded from them. The more plausible supposition is, that some are from her tears, and some from her perspiration. And since there are also in the world certain waters which are hot and acrid in their nature, thou must be left to guess their origin, how and whence. Such are some of the results of their hypothesis. 5. They go on to state that, when the mother Achamoth had passed through all sorts of passion, and had with difficulty escaped from them, she turned herself to supplicate the light which had forsaken her, that is, Christ. He, however, having returned to the Pleroma, and being probably unwilling again to descend from it, sent forth to her the Paraclete, that is, the Saviour. [2720] This being was endowed with all power by the Father, who placed everything under his authority, the Æons [2721] doing so likewise, so that "by him were all things, visible and invisible, created, thrones, divinities, dominions." [2722] He then was sent to her along with his contemporary angels. And they related that Achamoth, filled with reverence, at first veiled herself through modesty, but that by and by, when she had looked upon him with all his endowments, and had acquired strength from his appearance, she ran forward to meet him. He then imparted to her form as respected intelligence, and brought healing to her passions, separating them from her, but not so as to drive them out of thought altogether. For it was not possible that they should be annihilated as in the former case, [2723] because they had already taken root and acquired strength [so as to possess an indestructible existence]. All that he could do was to separate them and set them apart, and then commingle and condense them, so as to transmute them from incorporeal passion into unorganized matter. [2724] He then by this process conferred upon them a fitness and a nature to become concretions and corporeal structures, in order that two substances should be formed,--the one evil, resulting from the passions, and the other subject indeed to suffering, but originating from her conversion. And on this account (i.e., on account of this hypostatizing of ideal matter) they say that the Saviour virtually [2725] created the world. But when Achamoth was freed from her passion, she gazed with rapture on the dazzling vision of the angels that were with him; and in her ecstasy, conceiving by them, they tell us that she brought forth new beings, partly after her own image, and partly a spiritual progeny after the image of the Saviour's attendants. __________________________________________________________________ [2711] This term, though Tertullian declares himself to have been ignorant of its derivation, was evidently formed from the Hebrew word chkmh--chockmah, wisdom. [2712] The reader will observe that light and fulness are the exact correlatives of the darkness and vacuity which have just been mentioned. [2713] As above stated (ii. 3), the Gnostics held that form and figure were due to the male, substance to the female parent. [2714] The Valentinian Stauros was the boundary fence of the Pleroma beyond which Christ extended himself to assist the enthymesis of Sophia. [2715] The peculiar gnosis which Nous received from his father, and communicated to the other Æons. [2716] Probably corresponding to the Hebrew yhvh, Jehovah. [2717] This sentence is very elliptical in the original, but the sense is as given above. Sophia fell from Gnosis by degradation; Achamoth never possessed this knowledge, her nature being from the first opposed to it. [2718] "The Demiurge derived from Enthymesis an animal, and not a spiritual nature."-- Harvey. [2719] Matt. x. 8. [2720] "Jesus, or Soter, was also called the Paraclete in the sense of Advocate, or one acting as the representative of others."--Harvey. [2721] Both the Father and the other Æons constituting Soter an impersonation of the entire Pleroma. [2722] Col. i. 16. [2723] That is, as in the case of her mother Sophia, who is sometimes called "the Sophia above," Achamoth being "the Sophia below," or "the second Sophia." [2724] Thus Harvey renders asomaton hulen: so Baur, Chr. Gnos., as quoted by Stieren. Billius proposes to read ensomaton, corporeal. [2725] Though not actually, for that was the work of the Demiurge. See next chapter. __________________________________________________________________ Chapter V.--Formation of the Demiurge; description of him. He is the creator of everything outside of the Pleroma. 1. These three kinds of existence, then, having, according to them, been now formed,--one from the passion, which was matter; a second from the conversion, which was animal; and the third, that which she (Achamoth) herself brought forth, which was spiritual,--she next addressed herself to the task of giving these form. But she could not succeed in doing this as respected the spiritual existence, because it was of the same nature with herself. She therefore applied herself to give form to the animal substance which had proceeded from her own conversion, and to bring forth to light the instructions of the Saviour. [2726] And they say she first formed out of animal substance him who is Father and King of all things, both of these which are of the same nature with himself, that is, animal substances, which they also call right-handed, and those which sprang from the passion, and from matter, which they call left-handed. For they affirm that he formed all the things which came into existence after him, being secretly impelled thereto by his mother. From this circumstance they style him Metropator, [2727] Apator, Demiurge, and Father, saying that he is Father of the substances on the right hand, that is, of the animal, but Demiurge of those on the left, that is, of the material, while he is at the same time the king of all. For they say that this Enthymesis, desirous of making all things to the honour of the Æons, formed images of them, or rather that the Saviour [2728] did so through her instrumentality. And she, in the image [2729] of the invisible Father, kept herself concealed from the Demiurge. But he was in the image of the only-begotten Son, and the angels and archangels created by him were in the image of the rest of the Æons. 2. They affirm, therefore, that he was constituted the Father and God of everything outside of the Pleroma, being the creator of all animal and material substances. For he it was that discriminated these two kinds of existence hitherto confused, and made corporeal from incorporeal substances, fashioned things heavenly and earthly, and became the Framer (Demiurge) of things material and animal, of those on the right and those on the left, of the light and of the heavy, and of those tending upwards as well as of those tending downwards. He created also seven heavens, above which they say that he, the Demiurge, exists. And on this account they term him Hebdomas, and his mother Achamoth Ogdoads, preserving the number of the first-begotten and primary Ogdoad as the Pleroma. They affirm, moreover, that these seven heavens are intelligent, and speak of them as being angels, while they refer to the Demiurge himself as being an angel bearing a likeness to God; and in the same strain, they declare that Paradise, situated above the third heaven, is a fourth angel possessed of power, from whom Adam derived certain qualities while he conversed with him. 3. They go on to say that the Demiurge imagined that he created all these things of himself, while he in reality made them in conjunction with the productive power of Achamoth. He formed the heavens, yet was ignorant of the heavens; he fashioned man, yet knew not man; he brought to light the earth, yet had no acquaintance with the earth; and, in like manner, they declare that he was ignorant of the forms of all that he made, and knew not even of the existence of his own mother, but imagined that he himself was all things. They further affirm that his mother originated this opinion in his mind, because she desired to bring him forth possessed of such a character that he should be the head and source of his own essence, and the absolute ruler over every kind of operation [that was afterwards attempted]. This mother they also call Ogdoad, Sophia, Terra, Jerusalem, Holy Spirit, and, with a masculine reference, Lord. [2730] Her place of habitation is an intermediate one, above the Demiurge indeed, but below and outside of the Pleroma, even to the end. [2731] 4. As, then, they represent all material substance to be formed from three passions, viz., fear, grief, and perplexity, the account they give is as follows: Animal substances originated from fear and from conversion; the Demiurge they also describe as owing his origin to conversion; but the existence of all the other animal substances they ascribe to fear, such as the souls of irrational animals, and of wild beasts, and men. And on this account, he (the Demiurge), being incapable of recognising any spiritual essences, imagined himself to be God alone, and declared through the prophets, "I am God, and besides me there is none else." [2732] They further teach that the spirits of wickedness derived their origin from grief. Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source of their existence. They represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions. 5. Having thus formed the world, he (the Demiurge) also created the earthy [part of] man, not taking him from this dry earth, but from an invisible substance consisting of fusible and fluid matter, and then afterwards, as they define the process, breathed into him the animal part of his nature. It was this latter which was created after his image and likeness. The material part, indeed, was very near to God, so far as the image went, but not of the same substance with him. The animal, on the other hand, was so in respect to likeness; and hence his substance was called the spirit of life, because it took its rise from a spiritual outflowing. After all this, he was, they say, enveloped all round with a covering of skin; and by this they mean the outward sensitive flesh. 6. But they further affirm that the Demiurge himself was ignorant of that offspring of his mother Achamoth, which she brought forth as a consequence of her contemplation of those angels who waited on the Saviour, and which was, like herself, of a spiritual nature. She took advantage of this ignorance to deposit it (her production) in him without his knowledge, in order that, being by his instrumentality infused into that animal soul proceeding from himself, and being thus carried as in a womb in this material body, while it gradually increased in strength, might in course of time become fitted for the reception of perfect rationality. [2733] Thus it came to pass, then, according to them, that, without any knowledge on the part of the Demiurge, the man formed by his inspiration was at the same time, through an unspeakable providence, rendered a spiritual man by the simultaneous inspiration received from Sophia. For, as he was ignorant of his mother, so neither did he recognise her offspring. This [offspring] they also declare to be the Ecclesia, an emblem of the Ecclesia which is above. This, then, is the kind of man whom they conceive of: he has his animal soul from the Demiurge, his body from the earth, his fleshy part from matter, and his spiritual man from the mother Achamoth. __________________________________________________________________ [2726] "In order that," says Grabe, "this formation might not be merely according to essence, but also according to knowledge, as the formation of the mother Achamoth was characterized above." [2727] Metropator, as proceeding only from his mother Achamoth: Apator, as having no male progenitor. [2728] Harvey remarks, "The Valentinian Saviour being an aggregation of all the æonic perfections, the images of them were reproduced by the spiritual conception of Achamoth beholding the glory of Soter. The reader will not fail to observe that every successive development is the reflex of a more divine antecedent." [2729] The relation indicated seems to be as follows: Achamoth, after being formed "according to knowledge," was outside of the Pleroma as the image of Propator, the Demiurge was as Nous, and the mundane angels which he formed corresponded to the other Æons of the Pleroma. [2730] "Achamoth by these names must be understood to have an intermediate position between the divine prototypal idea and creation: she was the reflex of the one, and therefore masculo-feminine; she was the pattern to be realized in the latter, and therefore was named Earth and Jerusalem." --Harvey. [2731] But after the consummation here referred to, Achamoth regained the Pleroma: see below, chap. vii. 1. [2732] Isa. xlv. 5, 6, Isa. xlvi. 9. [2733] An account is here given of the infusion of a spiritual principle into mankind. The Demiurge himself could give no more than the animal soul; but, unwittingly to himself, he was made the instrument of conveying that spiritual essence from Achamoth, which had grown up within her from the contemplation of those angels who accompanied the Saviour. __________________________________________________________________ Chapter VI.--The threefold kind of man feigned by these heretics: good works needless for them, though necessary to others: their abandoned morals. 1. There being thus three kinds of substances, they declare of all that is material (which they also describe as being "on the left hand") that it must of necessity perish, inasmuch as it is incapable of receiving any afflatus of incorruption. As to every animal existence (which they also denominate "on the right hand"), they hold that, inasmuch as it is a mean between the spiritual and the material, it passes to the side to which inclination draws it. Spiritual substance, again, they describe as having been sent forth for this end, that, being here united with that which is animal, it might assume shape, the two elements being simultaneously subjected to the same discipline. And this they declare to be "the salt" [2734] and "the light of the world." For the animal substance had need of training by means of the outward senses; and on this account they affirm that the world was created, as well as that the Saviour came to the animal substance (which was possessed of free-will), that He might secure for it salvation. For they affirm that He received the first-fruits of those whom He was to save [as follows], from Achamoth that which was spiritual, while He was invested by the Demiurge with the animal Christ, but was begirt [2735] by a [special] dispensation with a body endowed with an animal nature, yet constructed with unspeakable skill, so that it might be visible and tangible, and capable of enduring suffering. At the same time, they deny that He assumed anything material [into His nature], since indeed matter is incapable of salvation. They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God, and been initiated into these mysteries by Achamoth. And they represent themselves to be these persons. 2. Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, they say, are these persons. [2736] Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved. But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. [2737] For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions in which they may be involved. 3. Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." [2738] For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining that they can in this way contract no defilement. Then, again, at every heathen festival celebrated in honour of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Others of them yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual. Some of them, moreover, are in the habit of defiling those women to whom they have taught the above doctrine, as has frequently been confessed by those women who have been led astray by certain of them, on their returning to the Church of God, and acknowledging this along with the rest of their errors. Others of them, too, openly and without a blush, having become passionately attached to certain women, seduce them away from their husbands, and contract marriages of their own with them. Others of them, again, who pretend at first to live in all modesty with them as with sisters, have in course of time been revealed in their true colours, when the sister has been found with child by her [pretended] brother. 4. And committing many other abominations and impieties, they run us down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them. [2739] They maintain, therefore, that in every way it is always necessary for them to practise the mystery of conjunction. And that they may persuade the thoughtless to believe this, they are in the habit of using these very words, "Whosoever being in this world does not so love a woman as to obtain possession of her, is not of the truth, nor shall attain to the truth. But whosoever being of [2740] this world has intercourse with woman, shall not attain to the truth, because he has so acted under the power of concupiscence." On this account, they tell us that it is necessary for us whom they call animal men, and describe as being of the world, to practise continence and good works, that by this means we may attain at length to the intermediate habitation, but that to them who are called "the spiritual and perfect" such a course of conduct is not at all necessary. For it is not conduct of any kind which leads into the Pleroma, but the seed sent forth thence in a feeble, immature state, and here brought to perfection. __________________________________________________________________ [2734] Matt. v. 13, 14. [2735] "The doctrine of Valentinus, therefore," says Harvey, "as regards the human nature of Christ, was essentially Docetic. His body was animal, but not material, and only visible and tangible as having been formed kat' oikonomian and kateskeuasmenon arrheto techne." [2736] [That is, carnal; men of the carnal mind, psychic instead of pneumatic. Rom. viii. 6.] [2737] On account of what they had received from Achamoth. [2738] Gal. v. 21. [2739] Comp. Luke xix. 26. [2740] Comp. John xvii. 16. The Valentinians, while in the world, claimed to be not of the world, as animal men were. __________________________________________________________________ Chapter VII.--The mother Achamoth, when all her seed are perfected, shall pass into the Pleroma, accompanied by those men who are spiritual; the Demiurge, with animal men, shall pass into the intermediate habitation; but all material men shall go into corruption. Their blasphemous opinions against the true incarnation of Christ by the Virgin Mary. Their views as to the prophecies. Stupid ignorance of the Demiurge. 1. When all the seed shall have come to perfection, they state that then their mother Achamoth shall pass from the intermediate place, and enter in within the Pleroma, and shall receive as her spouse the Saviour, who sprang from all the Æons, that thus a conjunction may be formed between the Saviour and Sophia, that is, Achamoth. These, then, are the bridegroom and bride, while the nuptial chamber is the full extent of the Pleroma. The spiritual seed, again, being divested of their animal souls, [2741] and becoming intelligent spirits, shall in an irresistible and invisible manner enter in within the Pleroma, and be bestowed as brides on those angels who wait upon the Saviour. The Demiurge himself will pass into the place of his mother Sophia; [2742] that is, the intermediate habitation. In this intermediate place, also, shall the souls of the righteous repose; but nothing of an animal nature shall find admittance to the Pleroma. When these things have taken place as described, then shall that fire which lies hidden in the world blaze forth and burn; and while destroying all matter, shall also be extinguished along with it, and have no further existence. They affirm that the Demiurge was acquainted with none of these things before the advent of the Saviour. 2. There are also some who maintain that he also produced Christ as his own proper son, but of an animal nature, and that mention was [2743] made of him by the prophets. This Christ passed through Mary [2744] just as water flows through a tube; and there descended upon him in the form of a dove at the time of his baptism, that Saviour who belonged to the Pleroma, and was formed by the combined efforts of all its inhabitants. In him there existed also that spiritual seed which proceeded from Achamoth. They hold, accordingly, that our Lord, while preserving the type of the first-begotten and primary tetrad, was compounded of these four substances,--of that which is spiritual, in so far as He was from Achamoth; of that which is animal, as being from the Demiurge by a special dispensation, inasmuch as He was formed [corporeally] with unspeakable skill; and of the Saviour, as respects that dove which descended upon Him. He also continued free from all suffering, since indeed it was not possible that He should suffer who was at once incomprehensible and invisible. And for this reason the Spirit of Christ, who had been placed within Him, was taken away when He was brought before Pilate. They maintain, further, that not even the seed which He had received from the mother [Achamoth] was subject to suffering; for it, too, was impassible, as being spiritual, and invisible even to the Demiurge himself. It follows, then, according to them, that the animal Christ, and that which had been formed mysteriously by a special dispensation, underwent suffering, that the mother might exhibit through him a type of the Christ above, namely, of him who extended himself through Stauros, [2745] and imparted to Achamoth shape, so far as substance was concerned. For they declare that all these transactions were counterparts of what took place above. 3. They maintain, moreover, that those souls which possess the seed of Achamoth are superior to the rest, and are more dearly loved by the Demiurge than others, while he knows not the true cause thereof, but imagines that they are what they are through his favour towards them. Wherefore, also, they say he distributed them to prophets, priests, and kings; and they declare that many things were spoken [2746] by this seed through the prophets, inasmuch as it was endowed with a transcendently lofty nature. The mother also, they say, spake much about things above, and that both through him and through the souls which were formed by him. Then, again, they divide the prophecies [into different classes], maintaining that one portion was uttered by the mother, a second by her seed, and a third by the Demiurge. In like manner, they hold that Jesus uttered some things under the influence of the Saviour, others under that of the mother, and others still under that of the Demiurge, as we shall show further on in our work. 4. The Demiurge, while ignorant of those things which were higher than himself, was indeed excited by the announcements made [through the prophets], but treated them with contempt, attributing them sometimes to one cause and sometimes to another; either to the prophetic spirit (which itself possesses the power of self-excitement), or to [mere unassisted] man, or that it was simply a crafty device of the lower [and baser order of men]. [2747] He remained thus ignorant until the appearing of the Lord. But they relate that when the Saviour came, the Demiurge learned all things from Him, and gladly with all his power joined himself to Him. They maintain that he is the centurion mentioned in the Gospel, who addressed the Saviour in these words: "For I also am one having soldiers and servants under my authority; and whatsoever I command they do." [2748] They further hold that he will continue administering the affairs of the world as long as that is fitting and needful, and specially that he may exercise a care over the Church; while at the same time he is influenced by the knowledge of the reward prepared for him, namely, that he may attain to the habitation of his mother. 5. They conceive, then, of three kinds of men, spiritual, material, and animal, represented by Cain, Abel, and Seth. These three natures are no longer found in one person, [2749] but constitute various kinds [of men]. The material goes, as a matter of course, into corruption. The animal, if it make choice of the better part, finds repose in the intermediate place; but if the worse, it too shall pass into destruction. But they assert that the spiritual principles which have been sown by Achamoth, being disciplined and nourished here from that time until now in righteous souls (because when given forth by her they were yet but weak), at last attaining to perfection, shall be given as brides to the angels of the Saviour, while their animal souls of necessity rest for ever with the Demiurge in the intermediate place. And again subdividing the animal souls themselves, they say that some are by nature good, and others by nature evil. The good are those who become capable of receiving the [spiritual] seed; the evil by nature are those who are never able to receive that seed. __________________________________________________________________ [2741] Their spiritual substance was received from Achamoth; their animal souls were created by the Demiurge. These are now separated; the spirit enters the Pleroma, while the soul remains in heaven. [2742] Viz., Achamoth. [2743] A Syriac fragment here reads, "He spake by the prophets through him." [2744] "Thus," says Harvey, "we may trace back to the Gnostic period the Apollinarian error, closely allied to the Docetic, that the body of Christ was not derived from the blessed Virgin, but that it was of heavenly substance, and was only brought forth into the world through her instrumentality." [2745] By thus extending himself through Stauros, who bounded the Pleroma, the Christ above became the type of the Christ below, who was extended upon the cross. [2746] Billius, following the old Latin version, reads, "They interpret many things, spoken by the prophets, of this seed." [2747] Such appears to be the meaning of this sentence, but the original is very obscure. The writer seems to refer to the spiritual, the animal, and the material classes of men, and to imply that the Demiurge supposed some prophecies to be due to one of these classes, and some to the others. [2748] Matt. viii. 9; Luke vii. 8. [2749] As was the case at first, in Adam. __________________________________________________________________ Chapter VIII.--How the Valentinians pervert the Scriptures to support their own pious opinions. 1. Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures; [2750] and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions. Their manner of acting is just as if one, when a beautiful image of a king has been constructed by some skilful artist out of precious jewels, should then take this likeness of the man all to pieces, should rearrange the gems, and so fit them together as to make them into the form of a dog or of a fox, and even that but poorly executed; and should then maintain and declare that this was the beautiful image of the king which the skilful artist constructed, pointing to the jewels which had been admirably fitted together by the first artist to form the image of the king, but have been with bad effect transferred by the latter one to the shape of a dog, and by thus exhibiting the jewels, should deceive the ignorant who had no conception what a king's form was like, and persuade them that that miserable likeness of the fox was, in fact, the beautiful image of the king. In like manner do these persons patch together old wives' fables, and then endeavour, by violently drawing away from their proper connection, words, expressions, and parables whenever found, to adapt the oracles of God to their baseless fictions. We have already stated how far they proceed in this way with respect to the interior of the Pleroma. 2. Then, again, as to those things outside of their Pleroma, the following are some specimens of what they attempt to accommodate out of the Scriptures to their opinions. They affirm that the Lord came in the last times of the world to endure suffering, for this end, that He might indicate the passion which occurred to the last of the Æons, and might by His own end announce the cessation of that disturbance which had risen among the Æons. They maintain, further, that that girl of twelve years old, the daughter of the ruler of the synagogue, [2751] to whom the Lord approached and raised her from the dead, was a type of Achamoth, to whom their Christ, by extending himself, imparted shape, and whom he led anew to the perception of that light which had forsaken her. And that the Saviour appeared to her when she lay outside of the Pleroma as a kind of abortion, they affirm Paul to have declared in his Epistle to the Corinthians [in these words], "And last of all, He appeared to me also, as to one born out of due time." [2752] Again, the coming of the Saviour with His attendants to Achamoth is declared in like manner by him in the same Epistle, when he says, "A woman ought to have a veil upon her head, because of the angels." [2753] Now, that Achamoth, when the Saviour came to her, drew a veil over herself through modesty, Moses rendered manifest when he put a veil upon his face. Then, also, they say that the passions which she endured were indicated by the Lord upon the cross. Thus, when He said, "My God, my God, why hast Thou forsaken Me?" [2754] He simply showed that Sophia was deserted by the light, and was restrained by Horos from making any advance forward. Her anguish, again, was indicated when He said, "My soul is exceeding sorrowful, even unto death;" [2755] her fear by the words, "Father, if it be possible, let this cup pass from Me;" [2756] and her perplexity, too, when He said, "And what I shall say, I know not." [2757] 3. And they teach that He pointed out the three kinds of men as follows: the material, when He said to him that asked Him, "Shall I follow Thee?" [2758] "The Son of man hath not where to lay His head;"-- the animal, when He said to him that declared, "I will follow Thee, but suffer me first to bid them farewell that are in my house," "No man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven" [2759] (for this man they declare to be of the intermediate class, even as they do that other who, though he professed to have wrought a large amount of righteousness, yet refused to follow Him, and was so overcome by [the love of] riches, as never to reach perfection)--this one it pleases them to place in the animal class;--the spiritual, again, when He said, "Let the dead bury their dead, but go thou and preach the kingdom of God," [2760] and when He said to Zaccheus the publican, "Make haste, and come down, for to-day I must abide in thine house" [2761] --for these they declared to have belonged to the spiritual class. Also the parable of the leaven which the woman is described as having hid in three measures of meal, they declare to make manifest the three classes. For, according to their teaching, the woman represented Sophia; the three measures of meal, the three kinds of men-- spiritual, animal, and material; while the leaven denoted the Saviour Himself. Paul, too, very plainly set forth the material, animal, and spiritual, saying in one place, "As is the earthy, such are they also that are earthy;" [2762] and in another place, "But the animal man receiveth not the things of the Spirit;" [2763] and again: "He that is spiritual judgeth all things." [2764] And this, "The animal man receiveth not the things of the Spirit," they affirm to have been spoken concerning the Demiurge, who, as being animal, knew neither his mother who was spiritual, nor her seed, nor the Æons in the Pleroma. And that the Saviour received first-fruits of those whom He was to save, Paul declared when he said, "And if the first-fruits be holy, the lump is also holy," [2765] teaching that the expression "first-fruits" denoted that which is spiritual, but that "the lump" meant us, that is, the animal Church, the lump of which they say He assumed, and blended it with Himself, inasmuch as He is "the leaven." 4. Moreover, that Achamoth wandered beyond the Pleroma, and received form from Christ, and was sought after by the Saviour, they declare that He indicated when He said, that He had come after that sheep which was gone astray. [2766] For they explain the wandering sheep to mean their mother, by whom they represent the Church as having been sown. The wandering itself denotes her stay outside of the Pleroma in a state of varied passion, from which they maintain that matter derived its origin. The woman, again, who sweeps the house and finds the piece of money, they declare to denote the Sophia above, who, having lost her enthymesis, afterwards recovered it, on all things being purified by the advent of the Saviour. Wherefore this substance also, according to them, was reinstated in Pleroma. They say, too, that Simeon, "who took Christ into his arms, and gave thanks to God, and said, Lord, now lettest Thou Thy servant depart in peace, according to Thy word," [2767] was a type of the Demiurge, who, on the arrival of the Saviour, learned his own change of place, and gave thanks to Bythus. They also assert that by Anna, who is spoken of in the gospel [2768] as a prophetess, and who, after living seven years with her husband, passed all the rest of her life in widowhood until she saw the Saviour, and recognised Him, and spoke of Him to all, was most plainly indicated Achamoth, who, having for a little while looked upon the Saviour with His associates, and dwelling all the rest of the time in the intermediate place, waited for Him till He should come again, and restore her to her proper consort. Her name, too, was indicated by the Saviour, when He said, "Yet wisdom is justified by her children." [2769] This, too, was done by Paul in these words, "But we speak wisdom among them that are perfect." [2770] They declare also that Paul has referred to the conjunctions within the Pleroma, showing them forth by means of one; for, when writing of the conjugal union in this life, he expressed himself thus: "This is a great mystery, but I speak concerning Christ and the Church." [2771] 5. Further, they teach that John, the disciple of the Lord, indicated the first Ogdoad, expressing themselves in these words: John, the disciple of the Lord, wishing to set forth the origin of all things, so as to explain how the Father produced the whole, lays down a certain principle,--that, namely, which was first-begotten by God, which Being he has termed both the only-begotten Son and God, in whom the Father, after a seminal manner, brought forth all things. By him the Word was produced, and in him the whole substance of the Æons, to which the Word himself afterwards imparted form. Since, therefore, he treats of the first origin of things, he rightly proceeds in his teaching from the beginning, that is, from God and the Word. And he expresses himself thus: "In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God." [2772] Having first of all distinguished these three--God, the Beginning, and the Word --he again unites them, that he may exhibit the production of each of them, that is, of the Son and of the Word, and may at the same time show their union with one another, and with the Father. For "the beginning" is in the Father, and of the Father, while "the Word" is in the beginning, and of the beginning. Very properly, then, did he say, "In the beginning was the Word," for He was in the Son; "and the Word was with God," for He was the beginning; "and the Word was God," of course, for that which is begotten of God is God. "The same was in the beginning with God"--this clause discloses the order of production. "All things were made by Him, and without Him was nothing made;" [2773] for the Word was the author of form and beginning to all the Æons that came into existence after Him. But "what was made in Him," says John, "is life." [2774] Here again he indicated conjunction; for all things, he said, were made by Him, but in Him was life. This, then, which is in Him, is more closely connected with Him than those things which were simply made by Him, for it exists along with Him, and is developed by Him. When, again, he adds, "And the life was the light of men," while thus mentioning Anthropos, he indicated also Ecclesia by that one expression, in order that, by using only one name, he might disclose their fellowship with one another, in virtue of their conjunction. For Anthropos and Ecclesia spring from Logos and Zoe. Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light." [2775] Since, therefore, Zoe manifested and begat both Anthropos and Ecclesia, she is termed their light. Thus, then, did John by these words reveal both other things and the second Tetrad, Logos and Zoe, Anthropos and Ecclesia. And still further, he also indicated the first Tetrad. For, in discoursing of the Saviour and declaring that all things beyond the Pleroma received form from Him, he says that He is the fruit of the entire Pleroma. For he styles Him a "light which shineth in darkness, and which was not comprehended" [2776] by it, inasmuch as, when He imparted form to all those things which had their origin from passion, He was not known by it. [2777] He also styles Him Son, and Aletheia, and Zoe, and the "Word made flesh, whose glory," he says, "we beheld; and His glory was as that of the Only-begotten (given to Him by the Father), full of grace and truth." [2778] (But what John really does say is this: "And the Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth." [2779] ) Thus, then, does he [according to them] distinctly set forth the first Tetrad, when he speaks of the Father, and Charis, and Monogenes, and Aletheia. In this way, too, does John tell of the first Ogdoad, and that which is the mother of all the Æons. For he mentions the Father, and Charis, and Monogenes, and Aletheia, and Logos, and Zoe, and Anthropos, and Ecclesia. Such are the views of Ptolemæus. [2780] __________________________________________________________________ [2750] Literally, "reading from things unwritten." [2751] Luke viii. 41. [2752] 1 Cor. xv. 8. [2753] 1 Cor. xi. 10. Irenæus here reads kalumma, veil, instead of exousian, power, as in the received text. [An interesting fact, as it betokens an old gloss, which may have slipped into the text of some ancient mss.] [2754] Matt. xxvii. 46. [2755] Matt. xxvi. 38. [2756] Matt. xxvi. 39. [2757] John xii. 27. The Valentinians seem, for their own purposes, to have added ouk oida to this text. [2758] Luke ix. 57, 58. [2759] Luke ix. 61, 62. [2760] Luke ix. 60. [2761] Luke xix. 5. [2762] 1 Cor. xv. 48. [2763] 1 Cor. ii. 14. [2764] 1 Cor. ii. 15. [2765] Rom. xi. 16. [2766] Luke xv. 4, 8. [2767] Luke ii. 28. [2768] Luke ii. 36. [2769] Luke vii. 35. [2770] 1 Cor. ii. 6. [2771] Eph. v. 32. [2772] John i. 1, 2. [2773] John i. 3. [2774] John i. 3, 4. The punctuation here followed is different from that commonly adopted, but is found in many of the Fathers, and in some of the most ancient mss. [2775] Eph. v. 13. [2776] John i. 5. [2777] hup' autes, occurring twice, is rendered both times in the old Latin version, "ab eis." The reference is to skotia, darkness, i.e., all those not belonging to the spiritual seed. [2778] Comp. John i. 14. [2779] This is parenthetically inserted by the author, to show the misquotation of Scripture by these heretics. [2780] These words are wanting in the Greek, but are inserted in the old Latin version. __________________________________________________________________ Chapter IX.--Refutation of the impious interpretations of these heretics. 1. You see, my friend, the method which these men employ to deceive themselves, while they abuse the Scriptures by endeavouring to support their own system out of them. For this reason, I have brought forward their modes of expressing themselves, that thus thou mightest understand the deceitfulness of their procedure, and the wickedness of their error. For, in the first place, if it had been John's intention to set forth that Ogdoad above, he would surely have preserved the order of its production, and would doubtless have placed the primary Tetrad first as being, according to them, most venerable and would then have annexed the second, that, by the sequence of the names, the order of the Ogdoad might be exhibited, and not after so long an interval, as if forgetful for the moment and then again calling the matter to mind, he, last of all, made mention of the primary Tetrad. In the next place, if he had meant to indicate their conjunctions, he certainly would not have omitted the name of Ecclesia; while, with respect to the other conjunctions, he either would have been satisfied with the mention of the male [Æons] (since the others [like Ecclesia] might be understood), so as to preserve a uniformity throughout; or if he enumerated the conjunctions of the rest, he would also have announced the spouse of Anthropos, and would not have left us to find out her name by divination. 2. The fallacy, then, of this exposition is manifest. For when John, proclaiming one God, the Almighty, and one Jesus Christ, the Only-begotten, by whom all things were made, declares that this was the Son of God, this the Only-begotten, this the Former of all things, this the true Light who enlighteneth every man, this the Creator of the world, this He that came to His own, this He that became flesh and dwelt among us,--these men, by a plausible kind of exposition, perverting these statements, maintain that there was another Monogenes, according to production, whom they also style Arche. They also maintain that there was another Saviour, and another Logos, the son of Monogenes, and another Christ produced for the re-establishment of the Pleroma. Thus it is that, wresting from the truth every one of the expressions which have been cited, and taking a bad advantage of the names, they have transferred them to their own system; so that, according to them, in all these terms John makes no mention of the Lord Jesus Christ. For if he has named the Father, and Charis, and Monogenes, and Aletheia, and Logos, and Zoe, and Anthropos, and Ecclesia, according to their hypothesis, he has, by thus speaking, referred to the primary Ogdoad, in which there was as yet no Jesus, and no Christ, the teacher of John. But that the apostle did not speak concerning their conjunctions, but concerning our Lord Jesus Christ, whom he also acknowledges as the Word of God, he himself has made evident. For, summing up his statements respecting the Word previously mentioned by him, he further declares, "And the Word was made flesh, and dwelt among us." But, according to their hypothesis, the Word did not become flesh at all, inasmuch as He never went outside of the Pleroma, but that Saviour [became flesh] who was formed by a special dispensation [out of all the Æons], and was of later date than the Word. 3. Learn then, ye foolish men, that Jesus who suffered for us, and who dwelt among us, is Himself the Word of God. For if any other of the Æons had become flesh for our salvation, it would have been probable that the apostle spoke of another. But if the Word of the Father who descended is the same also that ascended, He, namely, the Only-begotten Son of the only God, who, according to the good pleasure of the Father, became flesh for the sake of men, the apostle certainly does not speak regarding any other, or concerning any Ogdoad, but respecting our Lord Jesus Christ. For, according to them, the Word did not originally become flesh. For they maintain that the Saviour assumed an animal body, formed in accordance with a special dispensation by an unspeakable providence, so as to become visible and palpable. But flesh is that which was of old formed for Adam by God out of the dust, and it is this that John has declared the Word of God became. Thus is their primary and first-begotten Ogdoad brought to nought. For, since Logos, and Monogenes, and Zoe, and PhOs, and Soter, and Christus, and the Son of God, and He who became incarnate for us, have been proved to be one and the same, the Ogdoad which they have built up at once falls to pieces. And when this is destroyed, their whole system sinks into ruin,--a system which they falsely dream into existence, and thus inflict injury on the Scriptures, while they build up their own hypothesis. 4. Then, again, collecting a set of expressions and names scattered here and there [in Scripture], they twist them, as we have already said, from a natural to a non-natural sense. In so doing, they act like those who bring forward any kind of hypothesis they fancy, and then endeavour to support [2781] them out of the poems of Homer, so that the ignorant imagine that Homer actually composed the verses bearing upon that hypothesis, which has, in fact, been but newly constructed; and many others are led so far by the regularly-formed sequence of the verses, as to doubt whether Homer may not have composed them. Of this kind [2782] is the following passage, where one, describing Hercules as having been sent by Eurystheus to the dog in the infernal regions, does so by means of these Homeric verses,--for there can be no objection to our citing these by way of illustration, since the same sort of attempt appears in both:-- ""Thus saying, there sent forth from his house deeply groaning."--Od., x. 76. "The hero Hercules conversant with mighty deeds."--Od., xxi. 26. "Eurystheus, the son of Sthenelus, descended from Perseus."--Il., xix. 123. "That he might bring from Erebus the dog of gloomy Pluto."--Il., viii. 368. "And he advanced like a mountain-bred lion confident of strength."--Od., vi. 130. "Rapidly through the city, while all his friends followed." --Il., xxiv. 327. "Both maidens, and youths, and much-enduring old men."--Od., xi. 38. "Mourning for him bitterly as one going forward to death." --Il., xxiv. 328. "But Mercury and the blue-eyed Minerva conducted him."--Od., xi. 626. "For she knew the mind of her brother, how it laboured with grief."--Il., ii. 409." Now, what simple-minded man, I ask, would not be led away by such verses as these to think that Homer actually framed them so with reference to the subject indicated? But he who is acquainted with the Homeric writings will recognise the verses indeed, but not the subject to which they are applied, as knowing that some of them were spoken of Ulysses, others of Hercules himself, others still of Priam, and others again of Menelaus and Agamemnon. But if he takes them and restores each of them to its proper position, he at once destroys the narrative in question. In like manner he also who retains unchangeable [2783] in his heart the rule of the truth which he received by means of baptism, will doubtless recognise the names, the expressions, and the parables taken from the Scriptures, but will by no means acknowledge the blasphemous use which these men make of them. For, though he will acknowledge the gems, he will certainly not receive the fox instead of the likeness of the king. But when he has restored every one of the expressions quoted to its proper position, and has fitted it to the body of the truth, he will lay bare, and prove to be without any foundation, the figment of these heretics. 5. But since what may prove a finishing-stroke [2784] to this exhibition is wanting, so that any one, on following out their farce to the end, may then at once append an argument which shall overthrow it, we have judged it well to point out, first of all, in what respects the very fathers of this fable differ among themselves, as if they were inspired by different spirits of error. For this very fact forms an a priori proof that the truth proclaimed by the Church is immoveable, [2785] and that the theories of these men are but a tissue of falsehoods. __________________________________________________________________ [2781] It is difficult to give an exact rendering of meletan in this passage; the old Lat. version translates it by meditari, which Massuet proposes to render "skilfully to fit." [2782] Tertullian refers (Præscrip. Hær.) to those Homeric centos of which a specimen follows. We have given each line as it stands in the original: the text followed by Irenæus differs slightly from the received text. [2783] Literally, "immoveable in himself," the word akline being used with an apparent reference to the original meaning of kanona, a builder's rule. [2784] The meaning of the word apolutrosis here is not easily determined; but it is probably a scenic term equivalent to apolusis, and may be rendered as above. [2785] [The Creed, in the sublime simplicity of its fundamental articles, is established; that is, by the impossibility of framing anything to take their place.] __________________________________________________________________ Chapter X.--Unity of the faith of the Church throughout the whole world. 1. The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations [2786] of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father "to gather all things in one," [2787] and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess" [2788] to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," [2789] and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory. 2. As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes these points [of doctrine] just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions [2790] of the world. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it. 3. It does not follow because men are endowed with greater and less degrees of intelligence, that they should therefore change the subject-matter [of the faith] itself, and should conceive of some other God besides Him who is the Framer, Maker, and Preserver of this universe, (as if He were not sufficient [2791] for them), or of another Christ, or another Only-begotten. But the fact referred to simply implies this, that one may [more accurately than another] bring out the meaning of those things which have been spoken in parables, and accommodate them to the general scheme of the faith; and explain [with special clearness] the operation and dispensation of God connected with human salvation; and show that God manifested longsuffering in regard to the apostasy of the angels who transgressed, as also with respect to the disobedience of men; and set forth why it is that one and the same God has made some things temporal and some eternal, some heavenly and others earthly; and understand for what reason God, though invisible, manifested Himself to the prophets not under one form, but differently to different individuals; and show why it was that more covenants than one were given to mankind; and teach what was the special character of each of these covenants; and search out for what reason "God [2792] hath concluded every man [2793] in unbelief, that He may have mercy upon all;" and gratefully [2794] describe on what account the Word of God became flesh and suffered; and relate why the advent of the Son of God took place in these last times, that is, in the end, rather than in the beginning [of the world]; and unfold what is contained in the Scriptures concerning the end [itself], and things to come; and not be silent as to how it is that God has made the Gentiles, whose salvation was despaired of, fellow-heirs, and of the same body, and partakers with the saints; and discourse how it is that "this mortal body shall put on immortality, and this corruptible shall put on incorruption;" [2795] and proclaim in what sense [God] says, "That is a people who was not a people; and she is beloved who was not beloved;" [2796] and in what sense He says that "more are the children of her that was desolate, than of her who possessed a husband." [2797] For in reference to these points, and others of a like nature, the apostle exclaims: "Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!" [2798] But [the superior skill spoken of] is not found in this, that any one should, beyond the Creator and Framer [of the world], conceive of the Enthymesis of an erring Æon, their mother and his, and should thus proceed to such a pitch of blasphemy; nor does it consist in this, that he should again falsely imagine, as being above this [fancied being], a Pleroma at one time supposed to contain thirty, and at another time an innumerable tribe of Æons, as these teachers who are destitute of truly divine wisdom maintain; while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said. __________________________________________________________________ [2786] " Of God" is added from the old Latin [2787] Eph. i. 10. [2788] Phil. ii. 10, 11. [2789] Eph. vi. 12. [2790] Probably referring to the Churches in Palestine. [2791] The text here is arkoumenous toutous, which is manifestly corrupt. Various emendations have been proposed: we prefer reading arkoumenos toutois, and have translated accordingly. [2792] Rom. xi. 32. [2793] Irenæus here reads panta instead of pantas, as in Text. Rec. of New Testament. [2794] eucharistein-- this word has been deemed corrupt, as it certainly appears out of keeping with the other verbs; but it may be rendered as above. [2795] 1 Cor. xv. 54. [2796] Hos. ii. 23; Rom. ix. 25. [2797] Isa. liv. 1; Gal. iv. 27. [2798] Rom. xi. 33. __________________________________________________________________ Chapter XI.--The opinions of Valentinus, with those of his disciples and others. 1. Let us now look at the inconsistent opinions of those heretics (for there are some two or three of them), how they do not agree in treating the same points, but alike, in things and names, set forth opinions mutually discordant. The first [2799] of them, Valentinus, who adapted the principles of the heresy called "Gnostic" to the peculiar character of his own school, taught as follows: He maintained that there is a certain Dyad (twofold being), who is inexpressible by any name, of whom one part should be called Arrhetus (unspeakable), and the other Sige (silence). But of this Dyad a second was produced, one part of whom he names Pater, and the other Aletheia. From this Tetrad, again, arose Logos and Zoe, Anthropos and Ecclesia. These constitute the primary Ogdoad. He next states that from Logos and Zoe ten powers were produced, as we have before mentioned. But from Anthropos and Ecclesia proceeded twelve, one of which separating from the rest, and falling from its original condition, produced the rest [2800] of the universe. He also supposed two beings of the name of Horos, the one of whom has his place between Bythus and the rest of the Pleroma, and divides the created Æons from the uncreated Father, while the other separates their mother from the Pleroma. Christ also was not produced from the Æons within the Pleroma, but was brought forth by the mother who had been excluded from it, in virtue of her remembrance of better things, but not without a kind of shadow. He, indeed, as being masculine, having severed the shadow from himself, returned to the Pleroma; but his mother being left with the shadow, and deprived of her spiritual substance, brought forth another son, namely, the Demiurge, whom he also styles the supreme ruler of all those things which are subject to him. He also asserts that, along with the Demiurge, there was produced a left-hand power, in which particular he agrees with those falsely called Gnostics, of whom to we have yet to speak. Sometimes, again, he maintains that Jesus was produced from him who was separated from their mother, and united to the rest, that is, from Theletus, sometimes as springing from him who returned into the Pleroma, that is, from Christ; and at other times still as derived from Anthropos and Ecclesia. And he declares that the Holy Spirit was produced by Aletheia [2801] for the inspection and fructification of the Æons, by entering invisibly into them, and that, in this way, the Æons brought forth the plants of truth. 2. Secundus again affirms that the primary Ogdoad consists of a right hand and a left hand Tetrad, and teaches that the one of these is called light, and the other darkness. But he maintains that the power which separated from the rest, and fell away, did not proceed directly from the thirty Æons, but from their fruits. 3. There is another, [2802] who is a renowned teacher among them, and who, struggling to reach something more sublime, and to attain to a kind of higher knowledge, has explained the primary Tetrad as follows: There is [he says] a certain Proarche who existed before all things, surpassing all thought, speech, and nomenclature, whom I call Monotes (unity). Together with this Monotes there exists a power, which again I term Henotes (oneness). This Henotes and Monotes, being one, produced, yet not so as to bring forth [apart from themselves, as an emanation] the beginning of all things, an intelligent, unbegotten, and invisible being, which beginning language terms "Monad." With this Monad there co-exists a power of the same essence, which again I term Hen (One). These powers then-- Monotes, and Henotes, and Monas, and Hen--produced the remaining company of the Æons. 4. Iu, Iu! Pheu, Pheu!--for well may we utter these tragic exclamations at such a pitch of audacity in the coining of names as he has displayed without a blush, in devising a nomenclature for his system of falsehood. For when he declares: There is a certain Proarche before all things, surpassing all thought, whom I call Monotes; and again, with this Monotes there co-exists a power which I also call Henotes,--it is most manifest that he confesses the things which have been said to be his own invention, and that he himself has given names to his scheme of things, which had never been previously suggested by any other. It is manifest also, that he himself is the one who has had sufficient audacity to coin these names; so that, unless he had appeared in the world, the truth would still have been destitute of a name. But, in that case, nothing hinders any other, in dealing with the same subject, to affix names after such a fashion as the following: There [2803] is a certain Proarche, royal, surpassing all thought, a power existing before every other substance, and extended into space in every direction. But along with it there exists a power which I term a Gourd; and along with this Gourd there exists a power which again I term Utter-Emptiness. This Gourd and Emptiness, since they are one, produced (and yet did not simply produce, so as to be apart from themselves) a fruit, everywhere visible, eatable, and delicious, which fruit-language calls a Cucumber. Along with this Cucumber exists a power of the same essence, which again I call a Melon. These powers, the Gourd, Utter-Emptiness, the Cucumber, and the Melon, brought forth the remaining multitude of the delirious melons of Valentinus. [2804] For if it is fitting that that language which is used respecting the universe be transformed to the primary Tetrad, and if any one may assign names at his pleasure, who shall prevent us from adopting these names, as being much more credible [than the others], as well as in general use, and understood by all? 5. Others still, however, have called their primary and first-begotten Ogdoad by the following names: first, Proarche; then Anennoetos; thirdly, Arrhetos; and fourthly, Aoratos. Then, from the first, Proarche, there was produced, in the first and fifth place, Arche; from Anennoetos, in the second and sixth place, Acataleptos; from Arrhetos, in the third and seventh place, Anonomastos; and from Aoratos, in the fourth and eighth place, Agennetos. This is the Pleroma of the first Ogdoad. They maintain that these powers were anterior to Bythus and Sige, that they may appear more perfect than the perfect, and more knowing than the very Gnostics! To these persons one may justly exclaim: "O ye trifling sophists!" since, even respecting Bythus himself, there are among them many and discordant opinions. For some declare him to be without a consort, and neither male nor female, and, in fact, nothing at all; while others affirm him to be masculo-feminine, assigning to him the nature of a hermaphrodite; others, again, allot Sige to him as a spouse, that thus may be formed the first conjunction. __________________________________________________________________ [2799] That is, the first of the two or three here referred to, not the first of the Gnostic teachers, as some have imagined. [The Gnosticism of one age may be essentially the same in spirit as the Agnosticism of another.] [2800] Viz., all outside of the Pleroma. [2801] Corrected from Ecclesia in the text. [2802] Some have supposed that the name of this teacher was Epiphanes, and that the old Latin mistakenly translates this by clarus; others think that Colorbasus is the teacher in question. [2803] The Greek text is wanting till the end of this section. [2804] [1 Kings xviii. 27. "It came to pass that Elijah mocked them," etc. This reductio ad absurdum of our author is singularly applicable to certain forms of what is called "Modern Thought."] __________________________________________________________________ Chapter XII.--The doctrines of the followers of Ptolemy and Colorbasus. 1. But the followers of Ptolemy say [2805] that he [Bythus] has two consorts, which they also name Diatheses (affections), viz., Ennoea and Thelesis. For, as they affirm, he first conceived the thought of producing something, and then willed to that effect. Wherefore, again, these two affections, or powers, Ennoea and Thelesis, having intercourse, as it were, between themselves, the production of Monogenes and Aletheia took place according to conjunction. These two came forth as types and images of the two affections of the Father,--visible representations of those that were invisible,--Nous (i.e., Monogenes) of Thelesis, and Aletheia of Ennoea, and accordingly the image resulting from Thelesis was masculine, [2806] while that from Ennoea was feminine. Thus Thelesis (will) became, as it were, a faculty of Ennoea (thought). For Ennoea continually yearned after offspring; but she could not of herself bring forth that which she desired. But when the power of Thelesis (the faculty of will) came upon her, then she brought forth that on which she had brooded. 2. These fancied beings [2807] (like the Jove of Homer, who is represented [2808] as passing an anxious sleepless night in devising plans for honouring Achilles and destroying numbers of the Greeks) will not appear to you, my dear friend, to be possessed of greater knowledge than He who is the God of the universe. He, as soon as He thinks, also performs what He has willed; and as soon as He wills, also thinks that which He has willed; then thinking when He wills, and then willing when He thinks, since He is all thought, [all will, all mind, all light,] [2809] all eye, all ear, the one entire fountain of all good things. 3. Those of them, however, who are deemed more skilful than the persons who have just been mentioned, say that the first Ogdoad was not produced gradually, so that one Æon was sent forth by another, but that all [2810] the Æons were brought into existence at once by Propator and his Ennoea. He (Colorbasus) affirms this as confidently as if he had assisted at their birth. Accordingly, he and his followers maintain that Anthropos and Ecclesia were not produced, [2811] as others hold, from Logos and Zoe; but, on the contrary, Logos and Zoe from Anthropos and Ecclesia. But they express this in another form, as follows: When the Propator conceived the thought of producing something, he received the name of Father. But because what he did produce was true, it was named Aletheia. Again, when he wished to reveal himself, this was termed Anthropos. Finally, when he produced those whom he had previously thought of, these were named Ecclesia. Anthropos, by speaking, formed Logos: this is the first-born son. But Zoe followed upon Logos; and thus the first Ogdoad was completed. 4. They have much contention also among themselves respecting the Saviour. For some maintain that he was formed out of all; wherefore also he was called Eudocetos, because the whole Pleroma was well pleased through him to glorify the Father. But others assert that he was produced from those ten Æons alone who sprung from Logos and Zoe, and that on this account he was called Logos and Zoe, thus preserving the ancestral names. [2812] Others, again, affirm that he had his being from those twelve Æons who were the offspring of Anthropos and Ecclesia; and on this account he acknowledges himself the Son of man, as being a descendant of Anthropos. Others still, assert that he was produced by Christ and the Holy Spirit, who were brought forth for the security of the Pleroma; and that on this account he was called Christ, thus preserving the appellation of the Father, by whom he was produced. And there are yet others among them who declare that the Propator of the whole, Proarche, and Proanennoetos is called Anthropos; and that this is the great and abstruse mystery, namely, that the Power which is above all others, and contains all in his embrace, is termed Anthropos; hence does the Saviour style himself the "Son of man." __________________________________________________________________ [2805] We here follow the Greek as preserved by Hippolytus (Philosoph., vi. 38). The text followed by Epiphanius (Hær., xxxiii. 1) does not so well agree with the Latin. [2806] The text is here hopelessly corrupt; but the general meaning seems to be that given above. [2807] This sentence exists only in the Latin version, and we can give only a free translation. [2808] Iliad, ii. 1, etc. [2809] These words are found in Epiphanius, but omitted in the old Latin version. The Latin gives "sense" instead of "light." [2810] The text is here very uncertain. Some propose to read six Æons instead of all. [2811] Here again the text is corrupt and obscure. We have followed what seems the most probable emendation. [2812] Harvey justly remarks, that "one cause of perplexity in unravelling the Valentinian scheme is the recurrence of similar names at different points of the system, e.g., the Enthymesis of Sophia was called Sophia and Spiritus; and Pater, Arche, Monogenes, Christus, Anthropos, Ecclesia, were all of them terms of a double denomination." __________________________________________________________________ Chapter XIII.--The deceitful arts and nefarious practices of Marcus. 1. But [2813] there is another among these heretics, Marcus by name, who boasts himself as having improved upon his master. He is a perfect adept in magical impostures, and by this means drawing away a great number of men, and not a few women, he has induced them to join themselves to him, as to one who is possessed of the greatest knowledge and perfection, and who has received the highest power from the invisible and ineffable regions above. Thus it appears as if he really were the precursor of Antichrist. For, joining the buffooneries of Anaxilaus [2814] to the craftiness of the magi, as they are called, he is regarded by his senseless and cracked-brain followers as working miracles by these means. 2. Pretending [2815] to consecrate cups mixed with wine, and protracting to great length the word of invocation, he contrives to give them a purple and reddish colour, so that Charis, [2816] who is one of those that are superior to all things, should be thought to drop her own blood into that cup through means of his invocation, and that thus those who are present should be led to rejoice to taste of that cup, in order that, by so doing, the Charis, who is set forth by this magician, may also flow into them. Again, handing mixed cups to the women, he bids them consecrate these in his presence. When this has been done, he himself produces another cup of much larger size than that which the deluded woman has consecrated, and pouring from the smaller one consecrated by the woman into that which has been brought forward by himself, he at the same time pronounces these words: "May that Charis who is before all things, and who transcends all knowledge and speech, fill thine inner man, and multiply in thee her own knowledge, by sowing the grain of mustard seed in thee as in good soil." Repeating certain other like words, and thus goading on the wretched woman [to madness], he then appears a worker of wonders when the large cup is seen to have been filled out of the small one, so as even to overflow by what has been obtained from it. By accomplishing several other similar things, he has completely deceived many, and drawn them away after him. 3. It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, [2817] and also enables as many as he counts worthy to be partakers of his Charis themselves to prophesy. He devotes himself especially to women, and those such as are well-bred, and elegantly attired, and of great wealth, whom he frequently seeks to draw after him, by addressing them in such seductive words as these: "I am eager to make thee a partaker of my Charis, since the Father of all doth continually behold thy angel before His face. Now the place of thy angel is among us: [2818] it behoves us to become one. Receive first from me and by me [the gift of] Charis. Adorn thyself as a bride who is expecting her bridegroom, that thou mayest be what I am, and I what thou art. Establish the germ of light in thy nuptial chamber. Receive from me a spouse, and become receptive of him, while thou art received by him. Behold Charis has descended upon thee; open thy mouth and prophesy." On the woman replying, "I have never at any time prophesied, nor do I know how to prophesy;" then engaging, for the second time, in certain invocations, so as to astound his deluded victim, he says to her, "Open thy mouth, speak whatsoever occurs to thee, and thou shalt prophesy." She then, vainly puffed up and elated by these words, and greatly excited in soul by the expectation that it is herself who is to prophesy, her heart beating violently [from emotion], reaches the requisite pitch of audacity, and idly as well as impudently utters some nonsense as it happens to occur to her, such as might be expected from one heated by an empty spirit. (Referring to this, one superior to me has observed, that the soul is both audacious and impudent when heated with empty air.) Henceforth she reckons herself a prophetess, and expresses her thanks to Marcus for having imparted to her of his own Charis. She then makes the effort to reward him, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him. 4. But already some of the most faithful women, possessed of the fear of God, and not being deceived (whom, nevertheless, he did his best to seduce like the rest by bidding them prophesy), abhorring and execrating him, have withdrawn from such a vile company of revellers. This they have done, as being well aware that the gift of prophecy is not conferred on men by Marcus, the magician, but that only those to whom God sends His grace from above possess the divinely-bestowed power of prophesying; and then they speak where and when God pleases, and not when Marcus orders them to do so. For that which commands is greater and of higher authority than that which is commanded, inasmuch as the former rules, while the latter is in a state of subjection. If, then, Marcus, or any one else, does command,-- as these are accustomed continually at their feasts to play at drawing lots, and [in accordance with the lot] to command one another to prophesy, giving forth as oracles what is in harmony with their own desires,--it will follow that he who commands is greater and of higher authority than the prophetic spirit, though he is but a man, which is impossible. But such spirits as are commanded by these men, and speak when they desire it, are earthly and weak, audacious and impudent, sent forth by Satan for the seduction and perdition of those who do not hold fast that well-compacted faith which they received at first through the Church. 5. Moreover, that this Marcus compounds philters and love-potions, in order to insult the persons of some of these women, if not of all, those of them who have returned to the Church of God-- a thing which frequently occurs--have acknowledged, confessing, too, that they have been defiled by him, and that they were filled with a burning passion towards him. A sad example of this occurred in the case of a certain Asiatic, one of our deacons, who had received him (Marcus) into his house. His wife, a woman of remarkable beauty, fell a victim both in mind and body to this magician, and, for a long time, travelled about with him. At last, when, with no small difficulty, the brethren had converted her, she spent her whole time in the exercise of public confession, [2819] weeping over and lamenting the defilement which she had received from this magician. 6. Some of his disciples, too, addicting themselves [2820] to the same practices, have deceived many silly women, and defiled them. They proclaim themselves as being "perfect," so that no one can be compared to them with respect to the immensity of their knowledge, nor even were you to mention Paul or Peter, or any other of the apostles. They assert that they themselves know more than all others, and that they alone have imbibed the greatness of the knowledge of that power which is unspeakable. They also maintain that they have attained to a height above all power, and that therefore they are free in every respect to act as they please, having no one to fear in anything. For they affirm, that because of the "Redemption" [2821] it has come to pass that they can neither be apprehended, nor even seen by the judge. But even if he should happen to lay hold upon them, then they might simply repeat these words, while standing in his presence along with the "Redemption:" "O thou, who sittest beside God, [2822] and the mystical, eternal Sige, thou through whom the angels (mightiness), who continually behold the face of the Father, having thee as their guide and introducer, do derive their forms [2823] from above, which she in the greatness of her daring inspiring with mind on account of the goodness of the Propator, produced us as their images, having her mind then intent upon the things above, as in a dream,-- behold, the judge is at hand, and the crier orders me to make my defence. But do thou, as being acquainted with the affairs of both, present the cause of both of us to the judge, inasmuch as it is in reality but one cause." [2824] Now, as soon as the Mother hears these words, she puts the Homeric [2825] helmet of Pluto upon them, so that they may invisibly escape the judge. And then she immediately catches them up, conducts them into the bridal chamber, and hands them over to their consorts. 7. Such are the words and deeds by which, in our own district of the Rhone, they have deluded many women, who have their consciences seared as with a hot iron. [2826] Some of them, indeed, make a public confession of their sins; but others of them are ashamed to do this, and in a tacit kind of way, despairing of [attaining to] the life of God, have, some of them, apostatized altogether; while others hesitate between the two courses, and incur that which is implied in the proverb, "neither without nor within;" possessing this as the fruit from the seed of the children of knowledge. __________________________________________________________________ [2813] The Greek text of this section is preserved both by Epiphanius (Hær. xxxiv. 1) and by Hippolytus (Philosoph., vi. 39, 40). Their citations are somewhat discordant, and we therefore follow the old Latin version. [2814] Pliny, Hist. Nat., xxxv. 15, etc. [2815] Epiphanius now gives the Greek text verbatim, to which, therefore, we return. [2816] Probably referring to Sige, the consort of Bythus. [2817] [Comp. Acts xvi. 16.] [2818] Literally, "the place of thy mightiness is in us." [2819] [Note this manner of primitive "confession;" and see Bingham, Antiquities, book xv. cap. 8] [2820] We here follow the rendering of Billius, "in iisdem studiis versantes." Others adhere to the received text, and translate peripolizontes "going about idly." [2821] Grabe is of opinion that reference is made in this term to an imprecatory formula in use among the Marcosians, analogous to the form of thanksgiving employed night and morning by the Jews for their redemption from Egypt. Harvey refers the word to the second baptism practised among these and other heretics, by which it was supposed they were removed from the cognizance of the Demiurge, who is styled the "judge" in the close of the above sentence. [2822] That is, Sophia, of whom Achamoth, afterwards referred to, was the emanation. [2823] The angels accompanying Soter were the consorts of spiritual Gnostics, to whom they were restored after death. [2824] The syntax in this long sentence is very confused, but the meaning is tolerably plain. The gist of it is, that these Gnostics, as being the spiritual seed, claimed a consubstantiality with Achamoth, and consequently escaped from the material Demiurge, and attained at last to the Pleroma. [2825] Rendering the wearer invisible. See Il., v. 844. [2826] 2 Tim. iii. 6. __________________________________________________________________ Chapter XIV.--The various hypotheses of Marcus and others. Theories respecting letters and syllables. 1. This Marcus [2827] then, declaring that he alone was the matrix and receptacle of the Sige of Colorbasus, inasmuch as he was only-begotten, has brought to the birth in some such way as follows that which was committed to him of the defective Enthymesis. He declares that the infinitely exalted Tetrad descended upon him from the invisible and indescribable places in the form of a woman (for the world could not have borne it coming in its male form), and expounded to him alone its own nature, and the origin of all things, which it had never before revealed to any one either of gods or men. This was done in the following terms: When first the unoriginated, inconceivable Father, who is without material substance, [2828] and is neither male nor female, willed to bring forth that which is ineffable to Him, and to endow with form that which is invisible, He opened His mouth, and sent forth the Word similar to Himself, who, standing near, showed Him what He Himself was, inasmuch as He had been manifested in the form of that which was invisible. Moreover, the pronunciation of His name took place as follows:--He spoke the first word of it, which was the beginning [2829] [of all the rest], and that utterance consisted of four letters. He added the second, and this also consisted of four letters. Next He uttered the third, and this again embraced ten letters. Finally, He pronounced the fourth, which was composed of twelve letters. Thus took place the enunciation of the whole name, consisting of thirty letters, and four distinct utterances. Each of these elements has its own peculiar letters, and character, and pronunciation, and forms, and images, and there is not one of them that perceives the shape of that [utterance] of which it is an element. Neither does any one know [2830] itself, nor is it acquainted with the pronunciation of its neighbour, but each one imagines that by its own utterance it does in fact name the whole. For while every one of them is a part of the whole, it imagines its own sound to be the whole name, and does not leave off sounding until, by its own utterance, it has reached the last letter of each of the elements. This teacher declares that the restitution of all things will take place, when all these, mixing into one letter, shall utter one and the same sound. He imagines that the emblem of this utterance is found in Amen, which we pronounce in concert. [2831] The diverse sounds (he adds) are those which give form to that Æon who is without material substance and unbegotten, and these, again, are the forms which the Lord has called angels, who continually behold the face of the Father. [2832] 2. Those names of the elements which may be told, and are common, he has called Æons, and words, and roots, and seeds, and fulnesses, and fruits. He asserts that each of these, and all that is peculiar to every one of them, is to be understood as contained in the name Ecclesia. Of these elements, the last letter of the last one uttered its voice, and this sound [2833] going forth generated its own elements after the image of the [other] elements, by which he affirms, that both the things here below were arranged into the order they occupy, and those that preceded them were called into existence. He also maintains that the letter itself, the sound of which followed that sound below, was received up again by the syllable to which it belonged, in order to the completion of the whole, but that the sound remained below as if cast outside. But the element itself from which the letter with its special pronunciation descended to that below, he affirms to consist of thirty letters, while each of these letters, again, contains other letters in itself, by means of which the name of the letter is expressed. And thus, again, others are named by other letters, and others still by others, so that the multitude of letters swells out into infinitude. You may more clearly understand what I mean by the following example:--The word Delta contains five letters, viz., D, E, L, T, A: these letters again, are written by other letters, [2834] and others still by others. If, then, the entire composition of the word Delta [when thus analyzed] runs out into infinitude, letters continually generating other letters, and following one another in constant succession, how much vaster than that [one] word is the [entire] ocean of letters! And if even one letter be thus infinite, just consider the immensity of the letters in the entire name; out of which the Sige of Marcus has taught us the Propator is composed. For which reason the Father, knowing the incomprehensibleness of His own nature, assigned to the elements which He also terms Æons, [the power] of each one uttering its own enunciation, because no one of them was capable by itself of uttering the whole. 3. Moreover, the Tetrad, explaining these things to him more fully, said:--I wish to show thee Aletheia (Truth) herself; for I have brought her down from the dwellings above, that thou mayest see her without a veil, and understand her beauty --that thou mayest also hear her speaking, and admire her wisdom. Behold, then, her head on high, Alpha and Omega; her neck, Beta and Psi; her shoulders with her hands, Gamma and Chi; her breast, Delta and Phi; her diaphragm, Epsilon and Upsilon; her back, Zeta and Tau; her belly, Eta and Sigma; her thighs, Theta and Rho; her knees, Iota and Pi; her legs, Kappa and Omicron; her ankles, Lambda and Xi; her feet, Mu and Nu. Such is the body of Truth, according to this magician, such the figure of the element, such the character of the letter. And he calls this element Anthropos (Man), and says that is the fountain of all speech, and the beginning of all sound, and the expression of all that is unspeakable, and the mouth of the silent Sige. This indeed is the body of Truth. But do thou, elevating the thoughts of thy mind on high, listen from the mouth of Truth to the self-begotten Word, who is also the dispenser of the bounty of the Father. 4. When she (the Tetrad) had spoken these things, Aletheia looked at him, opened her mouth, and uttered a word. That word was a name, and the name was this one which we do know and speak of, viz., Christ Jesus. When she had uttered this name, she at once relapsed into silence. And as Marcus waited in the expectation that she would say something more, the Tetrad again came forward and said:--Thou hast reckoned as contemptible that word which thou hast heard from the mouth of Aletheia. This which thou knowest and seemest to possess, is not an ancient name. For thou possessest the sound of it merely, whilst thou art ignorant of its power. For Jesus ('Iesous) is a name arithmetically [2835] symbolical, consisting of six letters, and is known by all those that belong to the called. But that which is among the Æons of the Pleroma consists of many parts, and is of another form and shape, and is known by those [angels] who are joined in affinity with Him, and whose figures (mightinesses) are always present with Him. 5. Know, then, that the four-and-twenty letters which you possess are symbolical emanations of the three powers that contain the entire number of the elements above. For you are to reckon thus --that the nine mute [2836] letters are [the images] of Pater and Aletheia, because they are without voice, that is, of such a nature as cannot be uttered or pronounced. But the semi-vowels [2837] represent Logos and Zoe, because they are, as it were, midway between the consonants and the vowels, partaking [2838] of the nature of both. The vowels, again, are representative of Anthropos and Ecclesia, inasmuch as a voice proceeding from Anthropos gave being to them all; for the sound of the voice imparted to them form. Thus, then, Logos and Zoe possess eight [of these letters]; Anthropos and Ecclesia seven; and Pater and Aletheia nine. But since the number allotted to each was unequal, He who existed in the Father came down, having been specially sent by Him from whom He was separated, for the rectification of what had taken place, that the unity of the Pleromas, being endowed with equality, might develop in all that one power which flows from all. Thus that division which had only seven letters, received the power of eight, [2839] and the three sets were rendered alike in point of number, all becoming Ogdoads; which three, when brought together, constitute the number four-and-twenty. The three elements, too (which he declares to exist in conjunction with three powers, [2840] and thus form the six from which have flowed the twenty-four letters), being quadrupled by the word of the ineffable Tetrad, give rise to the same number with them; and these elements he maintains to belong to Him who cannot be named. These, again, were endowed by the three powers with a resemblance to Him who is invisible. And he says that those letters which we call double [2841] are the images of the images of these elements; and if these be added to the four-and-twenty letters, by the force of analogy they form the number thirty. 6. He asserts that the fruit of this arrangement and analogy has been manifested in the likeness of an image, namely, Him who, after six days, ascended [2842] into the mountain along with three others, and then became one of six (the sixth), [2843] in which character He descended and was contained in the Hebdomad, since He was the illustrious Ogdoad, [2844] and contained in Himself the entire number of the elements, which the descent of the dove (who is Alpha and Omega) made clearly manifest, when He came to be baptized; for the number of the dove is eight hundred and one. [2845] And for this reason did Moses declare that man was formed on the sixth day; and then, again, according to arrangement, it was on the sixth day, which is the preparation, that the last man appeared, for the regeneration of the first. Of this arrangement, both the beginning and the end were formed at that sixth hour, at which He was nailed to the tree. For that perfect being Nous, knowing that the number six had the power both of formation and regeneration, declared to the children of light, that regeneration which has been wrought out by Him who appeared as the Episemon in regard to that number. Whence also he declares it is that the double letters [2846] contain the Episemon number; for this Episemon, when joined to the twenty-four elements, completed the name of thirty letters. 7. He employed as his instrument, as the Sige of Marcus declares, the power of seven letters, [2847] in order that the fruit of the independent will [of Achamoth] might be revealed. "Consider this present Episemon," she says--"Him who was formed after the [original] Episemon, as being, as it were, divided or cut into two parts, and remaining outside; who, by His own power and wisdom, through means of that which had been produced by Himself, gave life to this world, consisting of seven powers, [2848] after the likeness of the power of the Hebdomad, and so formed it, that it is the soul of everything visible. And He indeed uses this work Himself as if it had been formed by His own free will; but the rest, as being images of what cannot be [fully] imitated, are subservient to the Enthymesis of the mother. And the first heaven indeed pronounces Alpha, the next to this Epsilon, the third Eta, the fourth, which is also in the midst of the seven, utters the sound of Iota, the fifth Omicron, the sixth Upsilon, the seventh, which is also the fourth from the middle, utters the elegant Omega,"-- as the Sige of Marcus, talking a deal of nonsense, but uttering no word of truth, confidently asserts. "And these powers," she adds, "being all simultaneously clasped in each other's embrace, do sound out the glory of Him by whom they were produced; and the glory of that sound is transmitted upwards to the Propator." She asserts, moreover, that "the sound of this uttering of praise, having been wafted to the earth, has become the Framer and the Parent of those things which are on the earth." 8. He instances, in proof of this, the case of infants who have just been born, the cry of whom, as soon as they have issued from the womb, is in accordance with the sound of every one of these elements. As, then, he says, the seven powers glorify the Word, so also does the complaining soul of infants. [2849] For this reason, too, David said: "Out of the mouth of babes and sucklings Thou hast perfected praise;" [2850] and again: "The heavens declare the glory of God." [2851] Hence also it comes to pass, that when the soul is involved in difficulties and distresses, for its own relief it calls out, "Oh" (O), in honour of the letter in question, [2852] so that its cognate soul above may recognise [its distress], and send down to it relief. 9. Thus it is, that in regard to the whole name, [2853] which consists of thirty letters, and Bythus, who receives his increase from the letters of this [name], and, moreover, the body of Aletheia, which is composed of twelve members, each of which consists of two letters, and the voice which she uttered without having spoken at all, and in regard to the analysis of that name which cannot be expressed in words, and the soul of the world and of man, according as they possess that arrangement, which is after the image [of things above], he has uttered his nonsensical opinions. It remains that I relate how the Tetrad showed him from the names a power equal in number; so that nothing, my friend, which I have received as spoken by him, may remain unknown to thee; and thus thy request, often proposed to me, may be fulfilled. __________________________________________________________________ [2827] This sentence has completely baffled all the critics. [Its banter, or mock gravity, has not been self-evident.] We cannot enter upon the wide field of discussion which it has opened up, but would simply state that Irenæus here seems to us, as often, to be playing upon the terms which were in common use among these heretics. Marcus probably received his system from Colorbasus, and is here declared, by the use of that jargon which Irenæus means to ridicule while so employing it, to have proceeded to develop it in the way described. [2828] Such appears to be the meaning of anousios in this passage. The meaning of ousia fluctuated for a time in the early Church, and was sometimes used to denote material substance, instead of its usual significance of being. [2829] The old Latin preserves arche untranslated, implying that this was the first word which the Father spoke. Some modern editors adopt this view, while others hold the meaning simply to be, as given above, that that first sound which the Father uttered was the origin of all the rest. [2830] The letters are here confounded with the Æons, which they represented. [2831] [1 Cor. xiv. 16.] [2832] Matt. xviii. 10. [2833] By this Achamoth is denoted, who was said to give rise to the material elements, after the image of the Divine. [2834] That is, their names are spelt by other letters. [2835] The old Latin version renders episemon, insigne, illustrious, but there seems to be a reference to the Valentinian notion of the mystic number of 888 formed (10+8+200+70+400+200) by the numerical value of the letters in the word 'Iesous. [2836] The mutes are p, k, t, b, g, d, ph, ch, th. [2837] The semi-vowels are l, m, n, r, s, z, x, ps. [2838] It seems scarcely possible to give a more definite rendering of this clause: it may be literally translated thus: "And because they receive the outflow of those above, but the turning back again of those below." [2839] The ninth letter being taken from the mutes and added to the semi-vowels, an equal division of the twenty-four was thus secured. [2840] Viz., Pater, Anthropos, and Logos. [2841] Viz., z, x, ps = ds, ks, ps. [2842] Matt. xvii. 7; Mark ix. 2. [2843] Moses and Elias being added to the company. [2844] Referring to the word Chreistos, according to Harvey, who remarks, that "generally the Ogdoad was the receptacle of the spiritual seed." [2845] The Saviour, as Alpha and Omega, was symbolized by the dove, the sum of the Greek numerals, p, e, r, i, s, t, e, r, a (peristera, dove), being, like that of A and O, 801. [2846] That is, the letters z, x, ps all contain s, whose value is six, and which was called episemon by the Greeks. [2847] Referring to Aletheia, which, in Greek, contains seven letters. [2848] By these seven powers are meant the seven heavens (also called angels), formed by the Demiurge. [2849] We here follow the text of Hippolytus: the ordinary text and the old Latin read, "So does the soul of infants, weeping and mourning over Marcus, deify him." [2850] Ps. viii. 2. [2851] Ps. xix. 1. [2852] The text is here altogether uncertain: we have given the probable meaning. [2853] That is, the name of Soter, the perfect result of the whole Pleroma. __________________________________________________________________ Chapter XV.--Sige relates to Marcus the generation of the twenty-four elements and of Jesus. Exposure of these absurdities. 1. The all-wise Sige then announced the production of the four-and-twenty elements to him as follows:--Along with Monotes there coexisted Henotes, from which sprang two productions, as we have remarked above, Monas and Hen, which, added to the other two, make four, for twice two are four. And again, two and four, when added together, exhibit the number six. And further, these six being quadrupled, give rise to the twenty-four forms. And the names of the first Tetrad, which are understood to be most holy, and not capable of being expressed in words, are known by the Son alone, while the father also knows what they are. The other names which are to be uttered with respect, and faith, and reverence, are, according to him, Arrhetos and Sige, Pater and Aletheia. Now the entire number of this Tetrad amounts to four-and-twenty letters; for the name Arrhetos contains in itself seven letters, Seige [2854] five, Pater five, and Aletheia seven. If all these be added together--twice five, and twice seven--they complete the number twenty-four. In like manner, also, the second Tetrad, Logos and Zoe, Anthropos and Ecclesia, reveal the same number of elements. Moreover, that name of the Saviour which may be pronounced, viz., Jesus ['Iesous], consists of six letters, but His unutterable name comprises four-and-twenty letters. The name Christ the Son [2855] (huios Chreistos) comprises twelve letters, but that which is unpronounceable in Christ contains thirty letters. And for this reason he declares that He is Alpha and Omega, that he may indicate the dove, inasmuch as that bird has this number [in its name]. 2. But Jesus, he affirms, has the following unspeakable origin. From the mother of all things, that is, the first Tetrad, there came forth the second Tetrad, after the manner of a daughter; and thus an Ogdoad was formed, from which, again, a Decad proceeded: thus was produced a Decad and an Ogdoad. The Decad, then, being joined with the Ogdoad, and multiplying it ten times, gave rise to the number eighty; and, again, multiplying eighty ten times, produced the number eight hundred. Thus, then, the whole number of the letters proceeding from the Ogdoad [multiplied] into the Decad, is eight hundred and eighty-eight. [2856] This is the name of Jesus; for this name, if you reckon up the numerical value of the letters, amounts to eight hundred and eighty-eight. Thus, then, you have a clear statement of their opinion as to the origin of the supercelestial Jesus. Wherefore, also, the alphabet of the Greeks contains eight Monads, eight Decads, and eight Hecatads [2857] , which present the number eight hundred and eighty-eight, that is, Jesus, who is formed of all numbers; and on this account He is called Alpha and Omega, indicating His origin from all. And, again, they put the matter thus: If the first Tetrad be added up according to the progression of number, the number ten appears. For one, and two, and three, and four, when added together, form ten; and this, as they will have it, is Jesus. Moreover, Chreistus, he says, being a word of eight letters, indicates the first Ogdoad, and this, when multiplied by ten, gives birth to Jesus (888). And Christ the Son, he says, is also spoken of, that is, the Duodecad. For the name Son, (uios) contains four letters, and Christ (Chreistus) eight, which, being combined, point out the greatness of the Duodecad. But, he alleges, before the Episemon of this name appeared, that is Jesus the Son, mankind were involved in great ignorance and error. But when this name of six letters was manifested (the person bearing it clothing Himself in flesh, that He might come under the apprehension of man's senses, and having in Himself these six and twenty-four letters), then, becoming acquainted with Him, they ceased from their ignorance, and passed from death unto life, this name serving as their guide to the Father of truth. [2858] For the Father of all had resolved to put an end to ignorance, and to destroy death. But this abolishing of ignorance was just the knowledge of Him. And therefore that man (Anthropos) was chosen according to His will, having been formed after the image of the [corresponding] power above. 3. As to the Æons, they proceeded from the Tetrad, and in that Tetrad were Anthropos and Ecclesia, Logos and Zoe. The powers, then, he declares, who emanated from these, generated that Jesus who appeared upon the earth. The angel Gabriel took the place of Logos, the Holy Spirit that of Zoe, the Power of the Highest that of Anthropos, while the Virgin pointed out the place of Ecclesia. And thus, by a special dispensation, there was generated by Him, through Mary, that man, whom, as He passed through the womb, the Father of all chose to [obtain] the knowledge of Himself by means of the Word. And on His coming to the water [of baptism], there descended on Him, in the form of a dove, that Being who had formerly ascended on high, and completed the twelfth number, in whom there existed the seed of those who were produced contemporaneously with Himself, and who descended and ascended along with Him. Moreover, he maintains that power which descended was the seed of the Father, which had in itself both the Father and the Son, as well as that power of Sige which is known by means of them, but cannot be expressed in language, and also all the Æons. And this was that Spirit who spoke by the mouth of Jesus, and who confessed that He was the son of Man as well as revealed the Father, and who, having descended into Jesus, was made one with Him. And he says that the Saviour formed by special dispensation did indeed destroy death, but that Christ made known the Father. [2859] He maintains, therefore, that Jesus is the name of that man formed by a special dispensation, and that He was formed after the likeness and form of that [heavenly] Anthropos, who was about to descend upon Him. After He had received that Æon, He possessed Anthropos himself, and Logos himself, and Pater, and Arrhetus, and Sige, and Aletheia, and Ecclesia, and Zoe. 4. Such ravings, we may now well say, go beyond Iu, Iu, Pheu, Pheu, and every kind of tragic exclamation or utterance of misery. [2860] For who would not detest one who is the wretched contriver of such audacious falsehoods, when he perceives the truth turned by Marcus into a mere image, and that punctured all over with the letters of the alphabet? The Greeks confess that they first received sixteen letters from Cadmus, and that but recently, as compared with the beginning, [the vast antiquity of which is implied] in the common proverb: "Yesterday and before;" [2861] and afterwards, in the course of time, they themselves invented at one period the aspirates, and at another the double letters, while, last of all, they say Palamedes added the long letters to the former. Was it so, then, that until these things took place among the Greeks, truth had no existence? For, according to thee, Marcus, the body of truth is posterior to Cadmus and those who preceded him-- posterior also to those who added the rest of the letters-- posterior even to thyself! For thou alone hast formed that which is called by thee the truth into an [outward, visible] image. 5. But who will tolerate thy nonsensical Sige, who names Him that cannot be named, and expounds the nature of Him that is unspeakable, and searches out Him that is unsearchable, and declares that He whom thou maintainest to be destitute of body and form, opened His mouth and sent forth the Word, as if He were included among organized beings; and that His Word, while like to His Author, and bearing the image of the invisible, nevertheless consisted of thirty elements and four syllables? It will follow, then, according to thy theory, that the Father of all, in accordance with the likeness of the Word, consists of thirty elements and four syllables! Or, again, who will tolerate thee in thy juggling with forms and numbers,--at one time thirty, at another twenty-four, and at another, again, only six,--whilst thou shuttest up [in these] the Word of God, the Founder, and Framer, and Maker of all things; and then, again, cutting Him up piecemeal into four syllables and thirty elements; and bringing down the Lord of all who founded the heavens to the number eight hundred and eighty-eight, so that He should be similar to the alphabet; and subdividing the Father, who cannot be contained, but contains all things, into a Tetrad, and an Ogdoad, and a Decad, and a Duodecad; and by such multiplications, setting forth the unspeakable and inconceivable nature of the Father, as thou thyself declarest it to be? And showing thyself a very Dædalus for evil invention, and the wicked architect of the supreme power, thou dost construct a nature and substance for Him whom thou callest incorporeal and immaterial, out of a multitude of letters, generated the one by the other. And that power whom thou affirmest to be indivisible, thou dost nevertheless divide into consonants, and vowels, and semi-vowels; and, falsely ascribing those letters which are mute to the Father of all things, and to His Ennoea (thought), thou hast driven on all that place confidence in thee to the highest point of blasphemy, and to the grossest impiety. [2862] 6. With good reason, therefore, and very fittingly, in reference to thy rash attempt, has that divine elder [2863] and preacher of the truth burst forth in verse against thee as follows:-- "Marcus, thou former of idols, inspector of portents, Skill'd in consulting the stars, and deep in the black arts of magic, Ever by tricks such as these confirming the doctrines of error, Furnishing signs unto those involved by thee in deception, Wonders of power that is utterly severed from God and apostate, Which Satan, thy true father, enables thee still to accomplish, By means of Azazel, that fallen and yet mighty angel,-- Thus making thee the precursor of his own impious actions." Such are the words of the saintly elder. And I shall endeavour to state the remainder of their mystical system, which runs out to great length, in brief compass, and to bring to the light what has for a long time been concealed. For in this way such things will become easily susceptible of exposure by all. __________________________________________________________________ [2854] Manifestly to be so spelt here, as in the sequel Chreistus, for Christus. [2855] The text is here altogether uncertain, and the meaning obscure. [2856] The reading is exceedingly doubtful: some prefer the number eighty-eight. [2857] There were, as Harvey observes, three extraneous characters introduced into the Greek alphabet for the sake of numeration --the three episema for 6, 90, and 900 respectively. The true alphabet, then, as employed to denote number, included eight units, eight tens, and eight hundreds. [2858] Or, according to the Greek text, "being as the way to the Father;" comp. John xiv. 6. [2859] The text is here uncertain: we follow that suggested by Grabe. [2860] [Comp. cap. xi. 4, supra.] [2861] Comp. Gen. xxxi. 2. --We here follow the punctuation of Scaliger, now generally accepted by the editors, though entirely different from the old Latin. [2862] [Mosheim thinks this Marcus was a lunatic.] [2863] [Some think Pothinus.] __________________________________________________________________ Chapter XVI.--Absurd interpretations of the Marcosians. 1. Blending in one the production of their own Æons, and the straying and recovery of the sheep [spoken of in the Gospel [2864] ], these persons endeavour to set forth things in a more mystical style, while they refer everything to numbers, maintaining that the universe has been formed out of a Monad and a Dyad. And then, reckoning from unity on to four, they thus generate the Decad. For when one, two, three, and four are added together, they give rise to the number of the ten Æons. And, again, the Dyad advancing from itself [by twos] up to six--two, and four, and six--brings out the Duodecad. Once more, if we reckon in the same way up to ten, the number thirty appears, in which are found eight, and ten, and twelve. They therefore term the Duodecad--because it contains the Episemon, [2865] and because the Episemon [so to speak] waits upon it--the passion. And for this reason, because an error occurred in connection with the twelfth number, [2866] the sheep frisked off, and went astray; for they assert that a defection took place from the Duodecad. In the same way they oracularly declare, that one power having departed also from the Duodecad, has perished; and this was represented by the woman who lost the drachma, [2867] and, lighting a lamp, again found it. Thus, therefore, the numbers that were left, viz., nine, as respects the pieces of money, and eleven in regard to the sheep, [2868] when multiplied together, give birth to the number ninety-nine, for nine times eleven are ninety-nine. Wherefore also they maintain the word "Amen" contains this number. 2. I will not, however, weary thee by recounting their other interpretations, that you may perceive the results everywhere. They maintain for instance, that the letter Eta (e) along with the Episemon (s) constitutes an Ogdoad, inasmuch as it occupies the eighth place from the first letter. Then, again, without the Episemon, reckoning the number of the letters, and adding them up till we come to Eta, they bring out the Triacontad. For if one begins at Alpha and ends with Eta, omitting the Episemon, and adds together the value of the letters in succession, he will find their number altogether to amount to thirty. For up to Epsilon (e) fifteen are formed; then adding seven to that number, the sum of twenty-two is reached. Next, Eta being added to these, since its value is eight, the most wonderful Triacontad is completed. And hence they give forth that the Ogdoad is the mother of the thirty Æons. Since, therefore, the number thirty is composed of three powers [the Ogdoad, Decad, and Duodecad], when multiplied by three, it produces ninety, for three times thirty are ninety. Likewise this Triad, when multiplied by itself, gives rise to nine. Thus the Ogdoad generates, by these means, ninety-nine. And since the twelfth Æon, by her defection, left eleven in the heights above, they maintain that therefore the position of the letters is a true coordinate of the method of their calculation [2869] (for Lambda is the eleventh in order among the letters, and represents the number thirty), and also forms a representation of the arrangement of affairs above, since, on from Alpha, omitting Episemon, the number of the letters up to Lambda, when added together according to the successive value of the letters, and including Lambda itself, forms the sum of ninety-nine; but that this Lambda, being the eleventh in order, descended to seek after one equal to itself, so as to complete the number of twelve letters, and when it found such a one, the number was completed, is manifest from the very configuration of the letter; for Lambda being engaged, as it were, in the quest of one similar to itself, and finding such an one, and clasping it to itself, thus filled up the place of the twelfth, the letter Mu (M) being composed of two Lambdas (LL). Wherefore also they, by means of their "knowledge," avoid the place of ninety-nine, that is, the defection--a type of the left hand, [2870] --but endeavour to secure one more, which, when added to the ninety and nine, has the effect of changing their reckoning to the right hand. 3. I well know, my dear friend, that when thou hast read through all this, thou wilt indulge in a hearty laugh over this their inflated wise folly! But those men are really worthy of being mourned over, who promulgate such a kind of religion, and who so frigidly and perversely pull to pieces the greatness of the truly unspeakable power, and the dispensations of God in themselves so striking, by means of Alpha and Beta, and through the aid of numbers. But as many as separate from the Church, and give heed to such old wives' fables as these, are truly self-condemned; and these men Paul commands us, "after a first and second admonition, to avoid." [2871] And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of "good-speed;" for, says he, "He that bids them be of good-speed is a partaker with their evil deeds;" [2872] and that with reason, "for there is no good-speed to the ungodly," [2873] saith the Lord. Impious indeed, beyond all impiety, are these men, who assert that the Maker of heaven and earth, the only God Almighty, besides whom there is no God, was produced by means of a defect, which itself sprang from another defect, so that, according to them, He was the product of the third defect. [2874] Such an opinion we should detest and execrate, while we ought everywhere to flee far apart from those that hold it; and in proportion as they vehemently maintain and rejoice in their fictitious doctrines, so much the more should we be convinced that they are under the influence of the wicked spirits of the Ogdoad,--just as those persons who fall into a fit of frenzy, the more they laugh, and imagine themselves to be well, and do all things as if they were in good health [both of body and mind], yea, some things better than those who really are so, are only thus shown to be the more seriously diseased. In like manner do these men, the more they seem to excel others in wisdom, and waste their strength by drawing the bow too tightly, [2875] the greater fools do they show themselves. For when the unclean spirit of folly has gone forth, and when afterwards he finds them not waiting upon God, but occupied with mere worldly questions, then, "taking seven other spirits more wicked than himself," [2876] and inflating the minds of these men with the notion of their being able to conceive of something beyond God, and having fitly prepared them for the reception of deceit, he implants within them the Ogdoad of the foolish spirits of wickedness. __________________________________________________________________ [2864] Luke xv. 4. [2865] All the editors, Grabe, Massuet, Stieren, and Harvey, differ as to the text and interpretation of this sentence. We have given what seems the simplest rendering of the text as it stands. [2866] Referring to the last of the twelve Æons. [2867] Luke xv. 8. [2868] Meaning the Æon who left the Duodecad, when eleven remained, and not referring to the lost sheep of the parable. [2869] Harvey gives the above paraphrase of the very obscure original; others propose to read l instead of logou. [2870] Massuet explains this and the following reference, by remarking that the ancients used the fingers of the hand in counting; by the left hand they indicated all the numbers below a hundred, but by the right hand all above that sum.--Comp. Juvenal, Sat., x. 249. [2871] Tit. iii. 10. [2872] 2 John 10, 11. [2873] Isa. xlviii. 22. [2874] The Demiurge being the fruit of the abortive conversion of the abortive passion of Achamoth, who, again, was the abortive issue of Sophia. [2875] i.e., by aiming at what transcends their ability, they fall into absurdity, as a bow is broken by bending it too far. [2876] Matt. xii. 43. __________________________________________________________________ Chapter XVII.--The theory of the Marcosians, that created things were made after the image of things invisible. 1. I wish also to explain to thee their theory as to the way in which the creation itself was formed through the mother by the Demiurge (as it were without his knowledge), after the image of things invisible. They maintain, then, that first of all the four elements, fire, water, earth, and air, were produced after the image of the primary Tetrad above, and that then, we add their operations, viz., heat, cold, dryness, and humidity, an exact likeness of the Ogdoad is presented. They next reckon up ten powers in the following manner:--There are seven globular bodies, which they also call heavens; then that globular body which contains these, which also they name the eighth heaven; and, in addition to these, the sun and moon. These, being ten in number, they declare to be types of the invisible Decad, which proceeded from Logos and Zoe. As to the Duodecad, it is indicated by the zodiacal circle, as it is called; for they affirm that the twelve signs do most manifestly shadow forth the Duodecad, the daughter of Anthropos and Ecclesia. And since the highest heaven, beating upon the very sphere [of the seventh heaven], has been linked with the most rapid precession of the whole system, as a check, and balancing that system with its own gravity, so that it completes the cycle from sign to sign in thirty years,--they say that this is an image of Horus, encircling their thirty-named mother. [2877] And then, again, as the moon travels through her allotted space of heaven in thirty days, they hold, that by these days she expresses the number of the thirty Æons. The sun also, who runs through his orbit in twelve months, and then returns to the same point in the circle, makes the Duodecad manifest by these twelve months; and the days, as being measured by twelve hours, are a type of the invisible Duodecad. Moreover, they declare that the hour, which is the twelfth part of the day, is composed [2878] of thirty parts, in order to set forth the image of the Triacontad. Also the circumference of the zodiacal circle itself contains three hundred and sixty degrees (for each of its signs comprises thirty); and thus also they affirm, that by means of this circle an image is preserved of that connection which exists between the twelve and the thirty. Still further, asserting that the earth is divided into twelve zones, and that in each zone it receives power from the heavens, according to the perpendicular [position of the sun above it], bringing forth productions corresponding to that power which sends down its influence upon it, they maintain that this is a most evident type of the Duodecad and its offspring. 2. In addition to these things, they declare that the Demiurge, desiring to imitate the infinitude, and eternity, and immensity, and freedom from all measurement by time of the Ogdoad above, but, as he was the fruit of defect, being unable to express its permanence and eternity, had recourse to the expedient of spreading out its eternity into times, and seasons, and vast numbers of years, imagining, that by the multitude of such times he might imitate its immensity. They declare further, that the truth having escaped him, he followed that which was false, and that, for this reason, when the times are fulfilled, his work shall perish. __________________________________________________________________ [2877] Such is the translation which Harvey, following the text preserved by Hippolytus, gives of the above intricate and obscure sentence. [2878] Literally, "is adorned with." __________________________________________________________________ Chapter XVIII.--Passages from Moses, which the heretics pervert to the support of their hypothesis. 1. And while they affirm such things as these concerning the creation, every one of them generates something new, day by day, according to his ability; for no one is deemed "perfect," who does not develop among them some mighty fictions. It is thus necessary, first, to indicate what things they metamorphose [to their own use] out of the prophetical writings, and next, to refute them. Moses, then, they declare, by his mode of beginning the account of the creation, has at the commencement pointed out the mother of all things when he says, "In the beginning God created the heaven and the earth;" [2879] for, as they maintain, by naming these four,--God, beginning, heaven, and earth,--he set forth their Tetrad. Indicating also its invisible and hidden nature, he said, "Now the earth was invisible and unformed." [2880] They will have it, moreover, that he spoke of the second Tetrad, the offspring of the first, in this way--by naming an abyss and darkness, in which were also water, and the Spirit moving upon the water. Then, proceeding to mention the Decad, he names light, day, night, the firmament, the evening, the morning, dry land, sea, plants, and, in the tenth place, trees. Thus, by means of these ten names, he indicated the ten Æons. The power of the Duodecad, again, was shadowed forth by him thus:--He names the sun, moon, stars, seasons, years, whales, fishes, reptiles, birds, quadrupeds, wild beasts, and after all these, in the twelfth place, man. Thus they teach that the Triacontad was spoken of through Moses by the Spirit. Moreover, man also, being formed after the image of the power above, had in himself that ability which flows from the one source. This ability was seated in the region of the brain, from which four faculties proceed, after the image of the Tetrad above, and these are called: the first, sight, the second, hearing, the third, smell, and the fourth, [2881] taste. And they say that the Ogdoad is indicated by man in this way: that he possesses two ears, the like number of eyes, also two nostrils, and a twofold taste, namely, of bitter and sweet. Moreover, they teach that the whole man contains the entire image of the Triacontad as follows: In his hands, by means of his fingers, he bears the Decad; and in his whole body the Duodecad, inasmuch as his body is divided into twelve members; for they portion that out, as the body of Truth is divided by them--a point of which we have already spoken. [2882] But the Ogdoad, as being unspeakable and invisible, is understood as hidden in the viscera. 2. Again, they assert that the sun, the great light-giver, was formed on the fourth day, with a reference to the number of the Tetrad. So also, according to them, the courts [2883] of the tabernacle constructed by Moses, being composed of fine linen, and blue, and purple, and scarlet, pointed to the same image. Moreover, they maintain that the long robe of the priest falling over his feet, as being adorned with four rows of precious stones, [2884] indicates the Tetrad; and if there are any other things in the Scriptures which can possibly be dragged into the number four, they declare that these had their being with a view to the Tetrad. The Ogdoad, again, was shown as follows:--They affirm that man was formed on the eighth day, for sometimes they will have him to have been made on the sixth day, and sometimes on the eighth, unless, perchance, they mean that his earthly part was formed on the sixth day, but his fleshly part on the eighth, for these two things are distinguished by them. Some of them also hold that one man was formed after the image and likeness of God, masculo-feminine, and that this was the spiritual man; and that another man was formed out of the earth. 3. Further, they declare that the arrangement made with respect to the ark in the Deluge, by means of which eight persons were saved, [2885] most clearly indicates the Ogdoad which brings salvation. David also shows forth the same, as holding the eighth place in point of age among his brethren. [2886] Moreover, that circumcision which took place on the eighth day, [2887] represented the circumcision of the Ogdoad above. In a word, whatever they find in the Scriptures capable of being referred to the number eight, they declare to fulfil the mystery of the Ogdoad. With respect, again, to the Decad, they maintain that it is indicated by those ten nations which God promised to Abraham for a possession. [2888] The arrangement also made by Sarah when, after ten years, she gave [2889] her handmaid Hagar to him, that by her he might have a son, showed the same thing. Moreover, the servant of Abraham who was sent to Rebekah, and presented her at the well with ten bracelets of gold, and her brethren who detained her for ten days; [2890] Jeroboam also, who received the ten sceptres [2891] (tribes), and the ten courts [2892] of the tabernacle, and the columns of ten cubits [2893] [high], and the ten sons of Jacob who were at first sent into Egypt to buy corn, [2894] and the ten apostles to whom the Lord appeared after His resurrection,--Thomas [2895] being absent,--represented, according to them, the invisible Decad. 4. As to the Duodecad, in connection with which the mystery of the passion of the defect occurred, from which passion they maintain that all things visible were framed, they assert that is to be found strikingly and manifestly everywhere [in Scripture]. For they declare that the twelve sons of Jacob, [2896] from whom also sprung twelve tribes,-- the breastplate of the high priest, which bore twelve precious stones and twelve little bells, [2897] --the twelve stones which were placed by Moses at the foot of the mountain, [2898] --the same number which was placed by Joshua in the river, [2899] and again, on the other side, the bearers of the ark of the covenant, [2900] --those stones which were set up by Elijah when the heifer was offered as a burnt-offering; [2901] the number, too, of the apostles; and, in fine, every event which embraces in it the number twelve,--set forth their Duodecad. And then the union of all these, which is called the Triacontad, they strenuously endeavour to demonstrate by the ark of Noah, the height of which was thirty cubits; [2902] by the case of Samuel, who assigned Saul the chief place among thirty guests; [2903] by David, when for thirty days he concealed himself in the field; [2904] by those who entered along with him into the cave; also by the fact that the length (height) of the holy tabernacle was thirty cubits; [2905] and if they meet with any other like numbers, they still apply these to their Triacontad. __________________________________________________________________ [2879] Gen. i. 1. [2880] Gen. i. 2. [2881] One of the senses was thus capriciously cancelled by these heretics. [2882] See above, chap. xiv. 2. [2883] Or, rather, perhaps "curtains." Ex. xxvi. 1. [2884] Ex. xxviii. 17. [2885] Gen. vi. 18; 1 Pet. iii. 20. [2886] 1 Sam. xvi. 10. [2887] Gen. xvii. 12. [2888] Gen. xv. 19. [2889] Gen. xvi. 2. [2890] Gen. xxiv. 22, 25. [2891] 1 Kings xi. 31. [2892] Ex. xxvi. 1, Ex. xxxvi. 8. [2893] Ex. xxxvi. 21. [2894] Gen. xlii. 3. [2895] John xx. 24. [2896] Gen. xxxv. 22, Gen. xlix. 28. [2897] Ex. xxviii. 2.--There is no mention of the number of the bells in Scripture. [2898] Ex. xxiv. 4. [2899] Josh. iv. 3. [2900] Josh. iii. 12. [2901] 1 Kings xviii. 31. [2902] Gen. vi. 15. [2903] 1 Sam. ix. 22. [2904] 1 Sam. xx. 5. [2905] Ex. xxvi. 8. Numbers appear to have been often capriciously introduced by these heretics to give a colour of support to their own theories. __________________________________________________________________ Chapter XIX.--Passages of Scripture by which they attempt to prove that the Supreme Father was unknown before the coming of Christ. 1. I judge it necessary to add to these details also what, by garbling passages of Scripture, they try to persuade us concerning their Propator, who was unknown to all before the coming of Christ. Their object in this is to show that our Lord announced another Father than the Maker of this universe, whom, as we said before, they impiously declare to have been the fruit of a defect. For instance, when the prophet Isaiah says, "But Israel hath not known Me, and My people have not understood Me," [2906] they pervert his words to mean ignorance of the invisible Bythus. And that which is spoken by Hosea, "There is no truth in them, nor the knowledge of God," [2907] they strive to give the same reference. And, "There is none that understandeth, or that seeketh after God: they have all gone out of the way, they are together become unprofitable," [2908] they maintain to be said concerning ignorance of Bythus. Also that which is spoken by Moses, "No man shall see God and live," [2909] has, as they would persuade us, the same reference. 2. For they falsely hold, that the Creator was seen by the prophets. But this passage, "No man shall see God and live," they would interpret as spoken of His greatness unseen and unknown by all; and indeed that these words, "No man shall see God," are spoken concerning the invisible Father, the Maker of the universe, is evident to us all; but that they are not used concerning that Bythus whom they conjure into existence, but concerning the Creator (and He is the invisible God), shall be shown as we proceed. They maintain that Daniel also set forth the same thing when he begged of the angels explanations of the parables, as being himself ignorant of them. But the angel, hiding from him the great mystery of Bythus, said unto him, "Go thy way quickly, Daniel, for these sayings are closed up until those who have understanding do understand them, and those who are white be made white." [2910] Moreover, they vaunt themselves as being the white and the men of good understanding. __________________________________________________________________ [2906] Isa. i. 3. [2907] Hos. iv. 1. [2908] Rom. iii. 11; Ps. xiv. 3. [2909] Ex. xxxiii. 20. [2910] Dan. xii. 9, 10. The words in the above quotation not occurring in the Hebrew text of the passage, seem to have been interpolated by these heretics. __________________________________________________________________ Chapter XX.--The apocryphal and spurious Scriptures of the Marcosians, with passages of the Gospels which they pervert. 1. Besides the above [misrepresentations], they adduce an unspeakable number of apocryphal and spurious writings, which they themselves have forged, to bewilder the minds of foolish men, and of such as are ignorant of the Scriptures of truth. Among other things, they bring forward that false and wicked story [2911] which relates that our Lord, when He was a boy learning His letters, on the teacher saying to Him, as is usual, "Pronounce Alpha," replied [as He was bid], "Alpha." But when, again, the teacher bade Him say, "Beta," the Lord replied, "Do thou first tell me what Alpha is, and then I will tell thee what Beta is." This they expound as meaning that He alone knew the Unknown, which He revealed under its type Alpha. 2. Some passages, also, which occur in the Gospels, receive from them a colouring of the same kind, such as the answer which He gave His mother when He was twelve years of age: "Wist ye not that I must be about My Father's business?" [2912] Thus, they say, He announced to them the Father of whom they were ignorant. On this account, also, He sent forth the disciples to the twelve tribes, that they might proclaim to them the unknown God. And to the person who said to Him, "Good Master," [2913] He confessed that God who is truly good, saying, "Why callest thou Me good: there is One who is good, the Father in the heavens;" [2914] and they assert that in this passage the Æons receive the name of heavens. Moreover, by His not replying to those who said to Him, "By what power doest Thou this?" [2915] but by a question on His own side, put them to utter confusion; by His thus not replying, according to their interpretation, He showed the unutterable nature of the Father. Moreover, when He said, "I have often desired to hear one of these words, and I had no one who could utter it," [2916] they maintain, that by this expression "one" He set forth the one true God whom they knew not. Further, when, as He drew nigh to Jerusalem, He wept over it and said, "If thou hadst known, even thou, in this thy day, the things that belong unto thy peace, but they are hidden from thee," [2917] by this word "hidden" He showed the abstruse nature of Bythus. And again, when He said, "Come unto Me all ye that labour and are heavy laden, and I will give you rest, and learn of Me," [2918] He announced the Father of truth. For what they knew not, these men say that He promised to teach them. 3. But they adduce the following passage as the highest testimony, [2919] and, as it were, the very crown of their system:--"I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to babes. Even so, my Father; for so it seemed good in Thy sight. All things have been delivered to Me by My Father; and no one knoweth the Father but the Son, or the Son but the Father, and he to whom the Son will reveal Him." [2920] In these words they affirm that He clearly showed that the Father of truth, conjured into existence by them, was known to no one before His advent. And they desire to construe the passage as if teaching that the Maker and Framer [of the world] was always known by all, while the Lord spoke these words concerning the Father unknown to all, whom they now proclaim. __________________________________________________________________ [2911] [From the Protevangel of Thomas. Compare the curious work of Dominic Deodati, De Christo Græce loquente, p. 95. London, 1843.] [2912] Luke ii. 49. [2913] Mark x. 17. [2914] Luke xviii. 18. [2915] Matt. xxi. 23. [2916] Taken from some apocryphal writing. [2917] Luke xix. 42, loosely quoted. [2918] Matt. xi. 28. [2919] The translator evidently read ton for ten, in which case the rendering will be "proof of those most high," but the Greek text seems preferable. [2920] Matt. xi. 25-27. __________________________________________________________________ Chapter XXI.--The views of redemption entertained by these heretics. 1. It happens that their tradition respecting redemption [2921] is invisible and incomprehensible, as being the mother of things which are incomprehensible and invisible; and on this account, since it is fluctuating, it is impossible simply and all at once to make known its nature, for every one of them hands it down just as his own inclination prompts. Thus there are as many schemes of "redemption" as there are teachers of these mystical opinions. And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God, and thus to a renunciation of the whole [Christian] faith. 2. They maintain that those who have attained to perfect knowledge must of necessity be regenerated into that power which is above all. For it is otherwise impossible to find admittance within the Pleroma, since this [regeneration] it is which leads them down into the depths of Bythus. For the baptism instituted by the visible Jesus was for the remission of sins, but the redemption brought in by that Christ who descended upon Him, was for perfection; and they allege that the former is animal, but the latter spiritual. And the baptism of John was proclaimed with a view to repentance, but the redemption by Jesus [2922] was brought in for the sake of perfection. And to this He refers when He says, "And I have another baptism to be baptized with, and I hasten eagerly towards it." [2923] Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, "Can ye be baptized with the baptism which I shall be baptized with?" [2924] Paul, too, they declare, has often set forth, in express terms, the redemption which is in Christ Jesus; and this was the same which is handed down by them in so varied and discordant forms. 3. For some of them prepare a nuptial couch, and perform a sort of mystic rite (pronouncing certain expressions) with those who are being initiated, and affirm that it is a spiritual marriage which is celebrated by them, after the likeness of the conjunctions above. Others, again, lead them to a place where water is, and baptize them, with the utterance of these words, "Into the name of the unknown Father of the universe-- into truth, the mother of all things--into Him who descended on Jesus--into union, and redemption, and communion with the powers." Others still repeat certain Hebrew words, in order the more thoroughly to bewilder those who are being initiated, as follows: "Basema, Chamosse, Baoenaora, Mistadia, Ruada, Kousta, Babaphor, Kalachthei." [2925] The interpretation of these terms runs thus: "I invoke that which is above every power of the Father, which is called light, and good Spirit, and life, because Thou hast reigned in the body." Others, again, set forth the redemption thus: The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives [2926] of the light of Christ--of Christ, who lives by the Holy Ghost, for the angelic redemption. The name of restitution stands thus: Messia, Uphareg, Namempsoeman, Chaldoeaur, Mosomedoea, Acphranoe, Psaua, Jesus Nazaria. [2927] The interpretation of these words is as follows: "I do not divide the Spirit of Christ, neither the heart nor the supercelestial power which is merciful; may I enjoy Thy name, O Saviour of truth!" Such are words of the initiators; but he who is initiated, replies, "I am established, and I am redeemed; I redeem my soul from this age (world), and from all things connected with it in the name of Iao, who redeemed his own soul into redemption in Christ who liveth." Then the bystanders add these words, "Peace be to all on whom this name rests." After this they anoint the initiated person with balsam; for they assert that this unguent is a type of that sweet odour which is above all things. 4. But there are some of them who assert that it is superfluous to bring persons to the water, but mixing oil and water together, they place this mixture on the heads of those who are to be initiated, with the use of some such expressions as we have already mentioned. And this they maintain to be the redemption. They, too, are accustomed to anoint with balsam. Others, however, reject all these practices, and maintain that the mystery of the unspeakable and invisible power ought not to be performed by visible and corruptible creatures, nor should that of those [beings] who are inconceivable, and incorporeal, and beyond the reach of sense, [be performed] by such as are the objects of sense, and possessed of a body. These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man. This, however, is not of a corporeal nature, for the body is corruptible; nor is it animal, since the animal soul is the fruit of a defect, and is, as it were, the abode of the spirit. The redemption must therefore be of a spiritual nature; for they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption. 5. Others still there are who continue to redeem persons even up to the moment of death, by placing on their heads oil and water, or the pre-mentioned ointment with water, using at the same time the above-named invocations, that the persons referred to may become incapable of being seized or seen by the principalities and powers, and that their inner man may ascend on high in an invisible manner, as if their body were left among created things in this world, while their soul is sent forward to the Demiurge. And they instruct them, on their reaching the principalities and powers, to make use of these words: "I am a son from the Father--the Father who had a pre-existence, and a son in Him who is pre-existent. I have come to behold all things, both those which belong to myself and others, although, strictly speaking, they do not belong to others, but to Achamoth, who is female in nature, and made these things for herself. For I derive being from Him who is pre-existent, and I come again to my own place whence I went forth." And they affirm that, by saying these things, he escapes from the powers. He then advances to the companions of the Demiurge, and thus addresses them:--"I am a vessel more precious than the female who formed you. If your mother is ignorant of her own descent, I know myself, and am aware whence I am, and I call upon the incorruptible Sophia, who is in the Father, and is the mother of your mother, who has no father, nor any male consort; but a female springing from a female formed you, while ignorant of her own mother, and imagining that she alone existed; but I call upon her mother." And they declare, that when the companions of the Demiurge hear these words, they are greatly agitated, and upbraid their origin and the race of their mother. But he goes into his own place, having thrown [off] his chain, that is, his animal nature. These, then, are the particulars which have reached us respecting "redemption." [2928] But since they differ so widely among themselves both as respects doctrine and tradition, and since those of them who are recognised as being most modern make it their effort daily to invent some new opinion, and to bring out what no one ever before thought of, it is a difficult matter to describe all their opinions. __________________________________________________________________ [2921] Comp. chap. xiii. 6. [2922] The Latin reads "Christ." [2923] Luke xii. 50. The text was probably thus corrupted by the heretics. [2924] Mark x. 38. [2925] We have given these words as they stand in the Greek text: a very different list, but equally unmeaning, is found in the Latin. [2926] The Latin reads zonis, "zones," instead of "lives," as in the Greek. [2927] Here, again, are many variations. [2928] The Greek text, which has hitherto been preserved almost entire, ends at this point. With only brief extracts from the original, now and then, we are henceforth exclusively dependent on the old Latin version, with some Syriac and Armenian fragments recently discovered. __________________________________________________________________ Chapter XXII.--Deviations of heretics from the truth. 1. The rule [2929] of truth which we hold, is, that there is one God Almighty, who made all things by His Word, and fashioned and formed, out of that which had no existence, all things which exist. Thus saith the Scripture, to that effect: "By the Word of the Lord were the heavens established, and all the might of them, by the spirit of His mouth." [2930] And again, "All things were made by Him, and without Him was nothing made." [2931] There is no exception or deduction stated; but the Father made all things by Him, whether visible or invisible, objects of sense or of intelligence, temporal, on account of a certain character given them, or eternal; and these eternal [2932] things He did not make by angels, or by any powers separated from His Ennoea. For God needs none of all these things, but is He who, by His Word and Spirit, makes, and disposes, and governs all things, and commands all things into existence,--He who formed the world (for the world is of all),--He who fashioned man,--He [who] [2933] is the God of Abraham, and the God of Isaac, and the God of Jacob, above whom there is no other God, nor initial principle, nor power, nor pleroma,--He is the Father of our Lord Jesus Christ, as we shall prove. Holding, therefore, this rule, we shall easily show, notwithstanding the great variety and multitude of their opinions, that these men have deviated from the truth; for almost all the different sects of heretics admit that there is one God; but then, by their pernicious doctrines, they change [this truth into error], even as the Gentiles do through idolatry,--thus proving themselves ungrateful to Him that created them. Moreover, they despise the workmanship of God, speaking against their own salvation, becoming their own bitterest accusers, and being false witnesses [against themselves]. Yet, reluctant as they may be, these men shall one day rise again in the flesh, to confess the power of Him who raises them from the dead; but they shall not be numbered among the righteous on account of their unbelief. 2. Since, therefore, it is a complex and multiform task to detect and convict all the heretics, and since our design is to reply to them all according to their special characters, we have judged it necessary, first of all, to give an account of their source and root, in order that, by getting a knowledge of their most exalted Bythus, thou mayest understand the nature of the tree which has produced such fruits. __________________________________________________________________ [2929] The Latin here begins with the words "cum teneamus," and the apodosis is found afterwards at "facile arguimus." But we have broken up the one long sentence into several. [2930] Ps. xxxiii. 6. [2931] John i. 3. [2932] The text is here uncertain and obscure: eternal things seem to be referred to, not as regarded substance, but the forms assigned them. [2933] This word would perhaps be better cancelled. __________________________________________________________________ Chapter XXIII.--Doctrines and practices of Simon Magus and Menander. 1. Simon the Samaritan was that magician of whom Luke, the disciple and follower of the apostles, says, "But there was a certain man, Simon by name, who beforetime used magical arts in that city, and led astray the people of Samaria, declaring that he himself was some great one, to whom they all gave heed, from the least to the greatest, saying, This is the power of God, which is called great. And to him they had regard, because that of long time he had driven them mad by his sorceries." [2934] This Simon, then--who feigned faith, supposing that the apostles themselves performed their cures by the art of magic, and not by the power of God; and with respect to their filling with the Holy Ghost, through the imposition of hands, those that believed in God through Him who was preached by them, namely, Christ Jesus--suspecting that even this was done through a kind of greater knowledge of magic, and offering money to the apostles, thought he, too, might receive this power of bestowing the Holy Spirit on whomsoever he would,--was addressed in these words by Peter: "Thy money perish with thee, because thou hast thought that the gift of God can be purchased with money: thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God; for I perceive that thou art in the gall of bitterness, and in the bond of iniquity." [2935] He, then, not putting faith in God a whit the more, set himself eagerly to contend against the apostles, in order that he himself might seem to be a wonderful being, and applied himself with still greater zeal to the study of the whole magic art, that he might the better bewilder and overpower multitudes of men. Such was his procedure in the reign of Claudius Cæsar, by whom also he is said to have been honoured with a statue, on account of his magical power. [2936] This man, then, was glorified by many as if he were a god; and he taught that it was himself who appeared among the Jews as the Son, but descended in Samaria as the Father while he came to other nations in the character of the Holy Spirit. He represented himself, in a word, as being the loftiest of all powers, that is, the Being who is the Father over all, and he allowed himself to be called by whatsoever title men were pleased to address him. 2. Now this Simon of Samaria, from whom all sorts of heresies derive their origin, formed his sect out of the following materials:--Having redeemed from slavery at Tyre, a city of Phoenicia, a certain woman named Helena, he was in the habit of carrying her about with him, declaring that this woman was the first conception of his mind, the mother of all, by whom, in the beginning, he conceived in his mind [the thought] of forming angels and archangels. For this Ennoea leaping forth from him, and comprehending the will of her father, descended to the lower regions [of space], and generated angels and powers, by whom also he declared this world was formed. But after she had produced them, she was detained by them through motives of jealousy, because they were unwilling to be looked upon as the progeny of any other being. As to himself, they had no knowledge of him whatever; but his Ennoea was detained by those powers and angels who had been produced by her. She suffered all kinds of contumely from them, so that she could not return upwards to her father, but was even shut up in a human body, and for ages passed in succession from one female body to another, as from vessel to vessel. She was, for example, in that Helen on whose account the Trojan war was undertaken; for whose sake also Stesichorus [2937] was struck blind, because he had cursed her in his verses, but afterwards, repenting and writing what are called palinodes, in which he sang her praise, he was restored to sight. Thus she, passing from body to body, and suffering insults in every one of them, at last became a common prostitute; and she it was that was meant by the lost sheep. [2938] 3. For this purpose, then, he had come that he might win her first, and free her from slavery, while he conferred salvation upon men, by making himself known to them. For since the angels ruled the world ill because each one of them coveted the principal power for himself, he had come to amend matters, and had descended, transfigured and assimilated to powers and principalities and angels, so that he might appear among men to be a man, while yet he was not a man; and that thus he was thought to have suffered in Judæa, when he had not suffered. Moreover, the prophets uttered their predictions under the inspiration of those angels who formed the world; for which reason those who place their trust in him and Helena no longer regarded them, but, as being free, live as they please; for men are saved through his grace, and not on account of their own righteous actions. For such deeds are not righteous in the nature of things, but by mere accident, just as those angels who made the world, have thought fit to constitute them, seeking, by means of such precepts, to bring men into bondage. On this account, he pledged himself that the world should be dissolved, and that those who are his should be freed from the rule of them who made the world. 4. Thus, then, the mystic priests belonging to this sect both lead profligate lives and practise magical arts, each one to the extent of his ability. They use exorcisms and incantations. Love-potions, too, and charms, as well as those beings who are called "Paredri" (familiars) and "Oniropompi" (dream-senders), and whatever other curious arts can be had recourse to, are eagerly pressed into their service. They also have an image of Simon fashioned after the likeness of Jupiter, and another of Helena in the shape of Minerva; and these they worship. In fine, they have a name derived from Simon, the author of these most impious doctrines, being called Simonians; and from them "knowledge, falsely so called," [2939] received its beginning, as one may learn even from their own assertions. 5. The successor of this man was Menander, also a Samaritan by birth, and he, too, was a perfect adept in the practice of magic. He affirms that the primary Power continues unknown to all, but that he himself is the person who has been sent forth from the presence of the invisible beings as a saviour, for the deliverance of men. The world was made by angels, whom, like Simon, he maintains to have been produced by Ennoea. He gives, too, as he affirms, by means of that magic which he teaches, knowledge to this effect, that one may overcome those very angels that made the world; for his disciples obtain the resurrection by being baptized into him, and can die no more, but remain in the possession of immortal youth. __________________________________________________________________ [2934] Acts viii. 9-11. [2935] Acts viii. 20, 21, 23. [2936] Comp. Just. Mart., Apol., i. 26. It is generally supposed that Simon Magus was thus confounded with the Sabine god, Semo Sancus; but see our note, loc. cit. [And mine at end of the First Apology. Consult Orelli's Inscriptions there noted.] [2937] A lyric poet of Sicily, said to have been dealt with, as stated above, by Castor and Pollux. [2938] Matt. xviii. 12. [2939] 1 Tim. vi. 20. __________________________________________________________________ Chapter XXIV.--Doctrines of Saturninus and Basilides. 1. Arising among these men, Saturninus (who was of that Antioch which is near Daphne) and Basilides laid hold of some favourable opportunities, and promulgated different systems of doctrine--the one in Syria, the other at Alexandria. Saturninus, like Menander, set forth one father unknown to all, who made angels, archangels, powers, and potentates. The world, again, and all things therein, were made by a certain company of seven angels. Man, too, was the workmanship of angels, a shining image bursting forth below from the presence of the supreme power; and when they could not, he says, keep hold of this, because it immediately darted upwards again, they exhorted each other, saying, "Let us make man after our image and likeness." [2940] He was accordingly formed, yet was unable to stand erect, through the inability of the angels to convey to him that power, but wriggled [on the ground] like a worm. Then the power above taking pity upon him, since he was made after his likeness, sent forth a spark of life, which gave man an erect posture, compacted his joints, and made him live. He declares, therefore, that this spark of life, after the death of a man, returns to those things which are of the same nature with itself, and the rest of the body is decomposed into its original elements. 2. He has also laid it down as a truth, that the Saviour was without birth, without body, and without figure, but was, by supposition, a visible man; and he maintained that the God of the Jews was one of the angels; and, on this account, because all the powers wished to annihilate his father, Christ came to destroy the God of the Jews, but to save such as believe in him; that is, those who possess the spark of his life. This heretic was the first to affirm that two kinds of men were formed by the angels,--the one wicked, and the other good. And since the demons assist the most wicked, the Saviour came for the destruction of evil men and of the demons, but for the salvation of the good. They declare also, that marriage and generation are from Satan. [2941] Many of those, too, who belong to his school, abstain from animal food, and draw away multitudes by a feigned temperance of this kind. They hold, moreover, that some of the prophecies were uttered by those angels who made the world, and some by Satan; whom Saturninus represents as being himself an angel, the enemy of the creators of the world, but especially of the God of the Jews. 3. Basilides again, that he may appear to have discovered something more sublime and plausible, gives an immense development to his doctrines. He sets forth that Nous was first born of the unborn father, that from him, again, was born Logos, from Logos Phronesis, from Phronesis Sophia and Dynamis, and from Dynamis and Sophia the powers, and principalities, and angels, whom he also calls the first; and that by them the first heaven was made. Then other powers, being formed by emanation from these, created another heaven similar to the first; and in like manner, when others, again, had been formed by emanation from them, corresponding exactly to those above them, these, too, framed another third heaven; and then from this third, in downward order, there was a fourth succession of descendants; and so on, after the same fashion, they declare that more and more principalities and angels were formed, and three hundred and sixty-five heavens. [2942] Wherefore the year contains the same number of days in conformity with the number of the heavens. 4. Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation. But the father without birth and without name, perceiving that they would be destroyed, sent his own first-begotten Nous (he it is who is called Christ) to bestow deliverance on them that believe in him, from the power of those who made the world. He appeared, then, on earth as a man, to the nations of these powers, and wrought miracles. Wherefore he did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon, and, standing by, laughed at them. For since he was an incorporeal power, and the Nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch as he could not be laid hold of, and was invisible to all. Those, then, who know these things have been freed from the principalities who formed the world; so that it is not incumbent on us to confess him who was crucified, but him who came in the form of a man, and was thought to be crucified, and was called Jesus, and was sent by the father, that by this dispensation he might destroy the works of the makers of the world. If any one, therefore, he declares, confesses the crucified, that man is still a slave, and under the power of those who formed our bodies; but he who denies him has been freed from these beings, and is acquainted with the dispensation of the unborn father. 5. Salvation belongs to the soul alone, for the body is by nature subject to corruption. He declares, too, that the prophecies were derived from those powers who were the makers of the world, but the law was specially given by their chief, who led the people out of the land of Egypt. He attaches no importance to [the question regarding] meats offered in sacrifice to idols, thinks them of no consequence, and makes use of them without any hesitation; he holds also the use of other things, and the practice of every kind of lust, a matter of perfect indifference. These men, moreover, practise magic; and use images, incantations, invocations, and every other kind of curious art. Coining also certain names as if they were those of the angels, they proclaim some of these as belonging to the first, and others to the second heaven; and then they strive to set forth the names, principles, angels, and powers of the three hundred and sixty-five imagined heavens. They also affirm that the barbarous name in which the Saviour ascended and descended, is Caulacau. [2943] 6. He, then, who has learned [these things], and known all the angels and their causes, is rendered invisible and incomprehensible to the angels and all the powers, even as Caulacau also was. And as the son was unknown to all, so must they also be known by no one; but while they know all, and pass through all, they themselves remain invisible and unknown to all; for, "Do thou," they say, "know all, but let nobody know thee." For this reason, persons of such a persuasion are also ready to recant [their opinions], yea, rather, it is impossible that they should suffer on account of a mere name, since they are like to all. The multitude, however, cannot understand these matters, but only one out of a thousand, or two out of ten thousand. They declare that they are no longer Jews, and that they are not yet Christians; and that it is not at all fitting to speak openly of their mysteries, but right to keep them secret by preserving silence. 7. They make out the local position of the three hundred and sixty-five heavens in the same way as do mathematicians. For, accepting the theorems of these latter, they have transferred them to their own type of doctrine. They hold that their chief is Abraxas; [2944] and, on this account, that word contains in itself the numbers amounting to three hundred and sixty-five. __________________________________________________________________ [2940] Gen. i. 26. [2941] [1 Tim. iv. 3.] [2942] The ordinary text reads, "three hundred and seventy-five," but it should manifestly be corrected as above. [2943] This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (qv lqv) Isa. xxviii. 10-13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.] [2944] So written in Latin, but in Greek 'Abrasax, the numerical value of the letters in which is three hundred and sixty-five. [See Aug. (ed. Migne), vol. viii. p. 26.] It is doubtful to whom or what this word refers; probably to the heavens. __________________________________________________________________ Chapter XXV.--Doctrines of Carpocrates. 1. Carpocrates, again, and his followers maintain that the world and the things which are therein were created by angels greatly inferior to the unbegotten Father. They also hold that Jesus was the son of Joseph, and was just like other men, with the exception that he differed from them in this respect, that inasmuch as his soul was stedfast and pure, he perfectly remembered those things which he had witnessed [2945] within the sphere of the unbegotten God. On this account, a power descended upon him from the Father, that by means of it he might escape from the creators of the world; and they say that it, after passing through them all, and remaining in all points free, ascended again to him, and to the powers, [2946] which in the same way embraced like things to itself. They further declare, that the soul of Jesus, although educated in the practices of the Jews, regarded these with contempt, and that for this reason he was endowed with faculties, by means of which he destroyed those passions which dwelt in men as a punishment [for their sins]. 2. The soul, therefore, which is like that of Christ can despise those rulers who were the creators of the world, and, in like manner, receives power for accomplishing the same results. This idea has raised them to such a pitch of pride, that some of them declare themselves similar to Jesus; while others, still more mighty, maintain that they are superior to his disciples, such as Peter and Paul, and the rest of the apostles, whom they consider to be in no respect inferior to Jesus. For their souls, descending from the same sphere as his, and therefore despising in like manner the creators of the world, are deemed worthy of the same power, and again depart to the same place. But if any one shall have despised the things in this world more than he did, he thus proves himself superior to him. 3. They practise also magical arts and incantations; philters, also, and love-potions; and have recourse to familiar spirits, dream-sending demons, and other abominations, declaring that they possess power to rule over, even now, the princes and formers of this world; and not only them, but also all things that are in it. These men, even as the Gentiles, have been sent forth by Satan [2947] to bring dishonour upon the Church, so that, in one way or another, men hearing the things which they speak, and imagining that we all are such as they, may turn away their ears from the preaching of the truth; or, again, seeing the things they practise, may speak evil of us all, who have in fact no fellowship with them, either in doctrine or in morals, or in our daily conduct. But they lead a licentious life, [2948] and, to conceal their impious doctrines, they abuse the name [of Christ], as a means of hiding their wickedness; so that "their condemnation is just," [2949] when they receive from God a recompense suited to their works. 4. So unbridled is their madness, that they declare they have in their power all things which are irreligious and impious, and are at liberty to practise them; for they maintain that things are evil or good, simply in virtue of human opinion. [2950] They deem it necessary, therefore, that by means of transmigration from body to body, souls should have experience of every kind of life as well as every kind of action (unless, indeed, by a single incarnation, one may be able to prevent any need for others, by once for all, and with equal completeness, doing all those things which we dare not either speak or hear of, nay, which we must not even conceive in our thoughts, nor think credible, if any such thing is mooted among those persons who are our fellow-citizens), in order that, as their writings express it, their souls, having made trial of every kind of life, may, at their departure, not be wanting in any particular. It is necessary [2951] to insist upon this, lest, on account of some one thing being still wanting to their deliverance, they should be compelled once more to become incarnate. They affirm that for this reason Jesus spoke the following parable:--"Whilst thou art with thine adversary in the way, give all diligence, that thou mayest be delivered from him, lest he give thee up to the judge, and the judge surrender thee to the officer, and he cast thee into prison. Verily, I say unto thee, thou shalt not go out thence until thou pay the very last farthing." [2952] They also declare the "adversary" is one of those angels who are in the world, whom they call the Devil, maintaining that he was formed for this purpose, that he might lead those souls which have perished from the world to the Supreme Ruler. They describe him also as being chief among the makers of the world, and maintain that he delivers such souls [as have been mentioned] to another angel, who ministers to him, that he may shut them up in other bodies; for they declare that the body is "the prison." Again, they interpret these expressions, "Thou shalt not go out thence until thou pay the very last farthing," as meaning that no one can escape from the power of those angels who made the world, but that he must pass from body to body, until he has experience of every kind of action which can be practised in this world, and when nothing is longer wanting to him, then his liberated soul should soar upwards to that God who is above the angels, the makers of the world. In this way also all souls are saved, whether their own which, guarding against all delay, participate in all sorts of actions during one incarnation, or those, again, who, by passing from body to body, are set free, on fulfilling and accomplishing what is requisite in every form of life into which they are sent, so that at length they shall no longer be [shut up] in the body. 5. And thus, if ungodly, unlawful, and forbidden actions are committed among them, I can no longer find ground for believing them to be such. [2953] And in their writings we read as follows, the interpretation which they give [of their views], declaring that Jesus spoke in a mystery to His disciples and apostles privately, and that they requested and obtained permission to hand down the things thus taught them, to others who should be worthy and believing. We are saved, indeed, by means of faith and love; but all other things, while in their nature indifferent, are reckoned by the opinion of men--some good and some evil, there being nothing really evil by nature. 6. Others of them employ outward marks, branding their disciples inside the lobe of the right ear. From among these also arose Marcellina, who came to Rome under [the episcopate of] Anicetus, and, holding these doctrines, she led multitudes astray. They style themselves Gnostics. They also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. [2954] They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles. __________________________________________________________________ [2945] [I note again this "Americanism."] [2946] Such seems to be the meaning of the Latin, but the original text is conjectural. [2947] [See cap. xxvii. 3.] [2948] The text is here defective, but the above meaning seems to be indicated by Epiphanius. [2949] Rom. iii. 8. [2950] [Isa. v. 20. Horne Tooke derives our word Truth from what any one troweth.] [2951] The text here has greatly puzzled the editors. We follow the simple emendation proposed by Harvey. [2952] Matt. v. 25, 26; Luke xii. 58, 59. [2953] The meaning is here very doubtful, but Tertullian understood the words as above. If sinning were a necessity, then it could no longer be regarded as evil. [2954] [This censure of images as a Gnostic peculiarity, and as a heathenish corruption, should be noted.] __________________________________________________________________ Chapter XXVI.--Doctrines of Cerinthus, the Ebionites, and Nicolaitanes. 1. Cerinthus, again, a man who was educated [2955] in the wisdom of the Egyptians, taught that the world was not made by the primary God, but by a certain Power far separated from him, and at a distance from that Principality who is supreme over the universe, and ignorant of him who is above all. He represented Jesus as having not been born of a virgin, but as being the son of Joseph and Mary according to the ordinary course of human generation, while he nevertheless was more righteous, prudent, and wise than other men. Moreover, after his baptism, Christ descended upon him in the form of a dove from the Supreme Ruler, and that then he proclaimed the unknown Father, and performed miracles. But at last Christ departed from Jesus, and that then Jesus suffered and rose again, while Christ remained impassible, inasmuch as he was a spiritual being. 2. Those who are called Ebionites agree that the world was made by God; but their opinions with respect to the Lord are similar to those of Cerinthus and Carpocrates. They use the Gospel according to Matthew only, and repudiate the Apostle Paul, maintaining that he was an apostate from the law. As to the prophetical writings, they endeavour to expound them in a somewhat singular manner: they practise circumcision, persevere in the observance of those customs which are enjoined by the law, and are so Judaic in their style of life, that they even adore Jerusalem as if it were the house of God. 3. The Nicolaitanes are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. [2956] They lead lives of unrestrained indulgence. The character of these men is very plainly pointed out in the Apocalypse of John, [when they are represented] as teaching that it is a matter of indifference to practise adultery, and to eat things sacrificed to idols. Wherefore the Word has also spoken of them thus: "But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate." [2957] __________________________________________________________________ [2955] We here follow the text as preserved by Hippolytus. The Latin has, "a certain man in Asia." [2956] [This is disputed by other primitive authorities.] [2957] Rev. ii. 6. __________________________________________________________________ Chapter XXVII.--Doctrines of Cerdo and Marcion. 1. Cerdo was one who took his system from the followers of Simon, and came to live at Rome in the time of Hyginus, who held the ninth place in the episcopal succession from the apostles downwards. He taught that the God proclaimed by the law and the prophets was not the Father of our Lord Jesus Christ. For the former was known, but the latter unknown; while the one also was righteous, but the other benevolent. 2. Marcion of Pontus succeeded him, and developed his doctrine. In so doing, he advanced the most daring blasphemy against Him who is proclaimed as God by the law and the prophets, declaring Him to be the author of evils, to take delight in war, to be infirm of purpose, and even to be contrary to Himself. But Jesus being derived from that father who is above the God that made the world, and coming into Judæa in the times of Pontius Pilate the governor, who was the procurator of Tiberius Cæsar, was manifested in the form of a man to those who were in Judæa, abolishing the prophets and the law, and all the works of that God who made the world, whom also he calls Cosmocrator. Besides this, he mutilates the Gospel which is according to Luke, removing all that is written respecting the generation of the Lord, and setting aside a great deal of the teaching of the Lord, in which the Lord is recorded as most dearly confessing that the Maker of this universe is His Father. He likewise persuaded his disciples that he himself was more worthy of credit than are those apostles who have handed down the Gospel to us, furnishing them not with the Gospel, but merely a fragment of it. In like manner, too, he dismembered the Epistles of Paul, removing all that is said by the apostle respecting that God who made the world, to the effect that He is the Father of our Lord Jesus Christ, and also those passages from the prophetical writings which the apostle quotes, in order to teach us that they announced beforehand the coming of the Lord. 3. Salvation will be the attainment only of those souls which had learned his doctrine; while the body, as having been taken from the earth, is incapable of sharing in salvation. In addition to his blasphemy against God Himself, he advanced this also, truly speaking as with the mouth of the devil, and saying all things in direct opposition to the truth,--that Cain, and those like him, and the Sodomites, and the Egyptians, and others like them, and, in fine, all the nations who walked in all sorts of abomination, were saved by the Lord, on His descending into Hades, and on their running unto Him, and that they welcomed Him into their kingdom. But the serpent [2958] which was in Marcion declared that Abel, and Enoch, and Noah, and those other righteous men who sprang [2959] from the patriarch Abraham, with all the prophets, and those who were pleasing to God, did not partake in salvation. For since these men, he says, knew that their God was constantly tempting them, so now they suspected that He was tempting them, and did not run to Jesus, or believe His announcement: and for this reason he declared that their souls remained in Hades. 4. But since this man is the only one who has dared openly to mutilate the Scriptures, and unblushingly above all others to inveigh against God, I purpose specially to refute him, convicting him out of his own writings; and, with the help of God, I shall overthrow him out of those [2960] discourses of the Lord and the apostles, which are of authority with him, and of which he makes use. At present, however, I have simply been led to mention him, that thou mightest know that all those who in any way corrupt the truth, and injuriously affect the preaching of the Church, are the disciples and successors of Simon Magus of Samaria. Although they do not confess the name of their master, in order all the more to seduce others, yet they do teach his doctrines. They set forth, indeed, the name of Christ Jesus as a sort of lure, but in various ways they introduce the impieties of Simon; and thus they destroy multitudes, wickedly disseminating their own doctrines by the use of a good name, and, through means of its sweetness and beauty, extending to their hearers the bitter and malignant poison of the serpent, the great author of apostasy. [2961] __________________________________________________________________ [2958] [Comp. cap. xxv. 3.] [2959] We here follow the amended version proposed by the Benedictine editor. [2960] A promise never fulfilled: comp. book iii. 12, and Euseb., Hist. Eccl., v. 8. [2961] [Rev. xii. 9.] __________________________________________________________________ Chapter XXVIII.--Doctrines of Tatian, the Encratites, and others. 1. Many offshoots of numerous heresies have already been formed from those heretics we have described. This arises from the fact that numbers of them--indeed, we may say all--desire themselves to be teachers, and to break off from the particular heresy in which they have been involved. Forming one set of doctrines out of a totally different system of opinions, and then again others from others, they insist upon teaching something new, declaring themselves the inventors of any sort of opinion which they may have been able to call into existence. To give an example: Springing from Saturninus and Marcion, those who are called Encratites (self-controlled) preached against marriage, thus setting aside the original creation of God, and indirectly blaming Him who made the male and female for the propagation of the human race. Some of those reckoned among them have also introduced abstinence from animal food, thus proving themselves ungrateful to God, who formed all things. They deny, too, the salvation of him who was first created. It is but lately, however, that this opinion has been invented among them. A certain man named Tatian first introduced the blasphemy. He was a hearer of Justin's, and as long as he continued with him he expressed no such views; but after his martyrdom he separated from the Church, and, excited and puffed up by the thought of being a teacher, as if he were superior to others, he composed his own peculiar type of doctrine. He invented a system of certain invisible Æons, like the followers of Valentinus; while, like Marcion and Saturninus, he declared that marriage was nothing else than corruption and fornication. [2962] But his denial of Adam's salvation was an opinion due entirely to himself. 2. Others, again, following upon Basilides and Carpocrates, have introduced promiscuous intercourse and a plurality of wives, and are indifferent about eating meats sacrificed to idols, maintaining that God does not greatly regard such matters. But why continue? For it is an impracticable attempt to mention all those who, in one way or another, have fallen away from the truth. __________________________________________________________________ [2962] [The whole casuistical system of the Trent divines, De Matrimonio, proceeds on this principle: marriage is licensed evil.] __________________________________________________________________ Chapter XXIX.--Doctrines of various other Gnostic sects, and especially of the Barbeliotes or Borborians. 1. Besides those, however, among these heretics who are Simonians, and of whom we have already spoken, a multitude of Gnostics have sprung up, and have been manifested like mushrooms growing out of the ground. I now proceed to describe the principal opinions held by them. Some of them, then, set forth a certain Æon who never grows old, and exists in a virgin spirit: him they style Barbelos. [2963] They declare that somewhere or other there exists a certain father who cannot be named, and that he was desirous to reveal himself to this Barbelos. Then this Ennoea went forward, stood before his face, and demanded from him Prognosis (prescience). But when Prognosis had, [as was requested,] come forth, these two asked for Aphtharsia (incorruption), which also came forth, and after that Zoe Aionios (eternal life). Barbelos, glorying in these, and contemplating their greatness, and in conception [2964] [thus formed], rejoicing in this greatness, generated light similar to it. They declare that this was the beginning both of light and of the generation of all things; and that the Father, beholding this light, anointed it with his own benignity, that it might be rendered perfect. Moreover, they maintain that this was Christ, who again, according to them, requested that Nous should be given him as an assistant; and Nous came forth accordingly. Besides these, the Father sent forth Logos. The conjunctions of Ennoea and Logos, and of Aphtharsia and Christ, will thus be formed; while Zoe Aionios was united to Thelema, and Nous to Prognosis. These, then, magnified the great light and Barbelos. 2. They also affirm that Autogenes was afterwards sent forth from Ennoea and Logos, to be a representation of the great light, and that he was greatly honoured, all things being rendered subject unto him. Along with him was sent forth Aletheia, and a conjunction was formed between Autogenes and Aletheia. But they declare that from the Light, which is Christ, and from Aphtharsia, four luminaries were sent forth to surround Autogenes; and again from Thelema and Zoe Aionios four other emissions took place, to wait upon these four luminaries; and these they name Charis (grace), Thelesis (will), Synesis (understanding), and Phronesis (prudence). Of these, Charis is connected with the great and first luminary: him they represent as Soter (Saviour), and style Armogenes. [2965] Thelesis, again, is united to the second luminary, whom they also name Raguel; Synesis to the third, whom they call David; and Phronesis to the fourth, whom they name Eleleth. 3. All these, then, being thus settled, Autogenes moreover produces a perfect and true man, whom they also call Adamas, inasmuch as neither has he himself ever been conquered, nor have those from whom he sprang; he also was, along with the first light, severed from Armogenes. Moreover, perfect knowledge was sent forth by Autogenes along with man, and was united to him; hence he attained to the knowledge of him that is above all. Invincible power was also conferred on him by the virgin spirit; and all things then rested in him, to sing praises to the great Æon. Hence also they declare were manifested the mother, the father, the son; while from Anthropos and Gnosis that Tree was produced which they also style Gnosis itself. 4. Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. [2966] He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth [from his place] in a state of great impatience, [which had come upon him] because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this [lower] creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." [2967] Such are the falsehoods which these people invent. __________________________________________________________________ [2963] Harvey supposes this name to be derived from two Syriac words, meaning "God in a Tetrad." Matter again derives it from two Hebrew words, denoting "Daughter of the Lord." [2964] Both the text and meaning are here altogether doubtful. [2965] Harvey refers to the cabbalistic books in explanation of this and the following names, but their meanings are very uncertain. [2966] Various explanations of this word have been proposed, but its signification remains altogether doubtful. [2967] Ex. xx. 5; Isa. xlv. 5, 6. __________________________________________________________________ Chapter XXX.--Doctrines of the Ophites and Sethians. 1. Others, again, portentously declare that there exists, in the power of Bythus, a certain primary light, blessed, incorruptible, and infinite: this is the Father of all, and is styled the first man. They also maintain that his Ennoea, going forth from him, produced a son, and that this is the son of man--the second man. Below these, again, is the Holy Spirit, and under this superior spirit the elements were separated from each other, viz., water, darkness, the abyss, chaos, above which they declare the Spirit was borne, calling him the first woman. Afterwards, they maintain, the first man, with his son, delighting over the beauty of the Spirit--that is, of the woman--and shedding light upon her, begat by her an incorruptible light, the third male, whom they call Christ,--the son of the first and second man, and of the Holy Spirit, the first woman. 2. The father and son thus both had intercourse with the woman (whom they also call the mother of the living). When, however, [2968] she could not bear nor receive into herself the greatness of the lights, they declare that she was filled to repletion, and became ebullient on the left side; and that thus their only son Christ, as belonging to the right side, and ever tending to what was higher, was immediately caught up with his mother to form an incorruptible Æon. This constitutes the true and holy Church, which has become the appellation, the meeting together, and the union of the father of all, of the first man, of the son, of the second man, of Christ their son, and of the woman who has been mentioned. 3. They teach, however, that the power which proceeded from the woman by ebullition, being besprinkled with light, fell downward from the place occupied by its progenitors, yet possessing by its own will that besprinkling of light; and it they call Sinistra, Prunicus, and Sophia, as well as masculo-feminine. This being, in its simplicity, descended into the waters while they were yet in a state of immobility, and imparted motion to them also, wantonly acting upon them even to their lowest depths, and assumed from them a body. For they affirm that all things rushed towards and clung to that sprinkling of light, and begin it all round. Unless it had possessed that, it would perhaps have been totally absorbed in, and overwhelmed by, material substance. Being therefore bound down by a body which was composed of matter, and greatly burdened by it, this power regretted the course it had followed, and made an attempt to escape from the waters and ascend to its mother: it could not effect this, however, on account of the weight of the body lying over and around it. But feeling very ill at ease, it endeavoured at least to conceal that light which came from above, fearing lest it too might be injured by the inferior elements, as had happened to itself. And when it had received power from that besprinkling of light which it possessed, it sprang back again, and was borne aloft; and being on high, it extended itself, covered [a portion of space], and formed this visible heaven out of its body; yet remained under the heaven which it made, as still possessing the form of a watery body. But when it had conceived a desire for the light above, and had received power by all things, it laid down this body, and was freed from it. This body which they speak of that power as having thrown off, they call a female from a female. 4. They declare, moreover, that her son had also himself a certain breath of incorruption left him by his mother, and that through means of it he works; and becoming powerful, he himself, as they affirm, also sent forth from the waters a son without a mother; for they do not allow him either to have known a mother. His son, again, after the example of his father, sent forth another son. This third one, too, generated a fourth; the fourth also generated a son: they maintain that again a son was generated by the fifth; and the sixth, too, generated a seventh. Thus was the Hebdomad, according to them, completed, the mother possessing the eighth place; and as in the case of their generations, so also in regard to dignities and powers, they precede each other in turn. 5. They have also given names to [the several persons] in their system of falsehood, such as the following: he who was the first descendant of the mother is called Ialdabaoth; [2969] he, again, descended from him, is named Iao; he, from this one, is called Sabaoth; the fourth is named Adoneus; the fifth, Eloeus; the sixth, Oreus; and the seventh and last of all, Astanphæus. Moreover, they represent these heavens, potentates, powers, angels, and creators, as sitting in their proper order in heaven, according to their generation, and as invisibly ruling over things celestial and terrestrial. The first of them, namely Ialdabaoth, holds his mother in contempt, inasmuch as he produced sons and grandsons without the permission of any one, yea, even angels, archangels, powers, potentates, and dominions. After these things had been done, his sons turned to strive and quarrel with him about the supreme power,--conduct which deeply grieved Ialdabaoth, and drove him to despair. In these circumstances, he cast his eyes upon the subjacent dregs of matter, and fixed his desire upon it, to which they declare his son owes his origin. This son is Nous himself, twisted into the form of a serpent; [2970] and hence were derived the spirit, the soul, and all mundane things: from this too were generated all oblivion, wickedness, emulation, envy, and death. They declare that the father imparted [2971] still greater crookedness to this serpent-like and contorted Nous of theirs, when he was with their father in heaven and Paradise. 6. On this account, Ialdabaoth, becoming uplifted in spirit, boasted himself over all those things that were below him, and exclaimed, "I am father, and God, and above me there is no one." But his mother, hearing him speak thus, cried out against him, "Do not lie, Ialdabaoth: for the father of all, the first Anthropos (man), is above thee; and so is Anthropos the son of Anthropos." Then, as all were disturbed by this new voice, and by the unexpected proclamation, and as they were inquiring whence the noise proceeded, in order to lead them away and attract them to himself, they affirm that Ialdabaoth exclaimed, "Come, let us make man after our image." [2972] The six powers, on hearing this, and their mother furnishing them with the idea of a man (in order that by means of him she might empty them of their original power), jointly formed a man of immense size, both in regard to breadth and length. But as he could merely writhe along the ground, they carried him to their father; Sophia so labouring in this matter, that she might empty him (Ialdabaoth) of the light with which he had been sprinkled, so that he might no longer, though still powerful, be able to lift up himself against the powers above. They declare, then, that by breathing into man the spirit of life, he was secretly emptied of his power; that hence man became a possessor of nous (intelligence) and enthymesis (thought); and they affirm that these are the faculties which partake in salvation. He [they further assert] at once gave thanks to the first Anthropos (man), forsaking those who had created him. 7. But Ialdabaoth, feeling envious at this, was pleased to form the design of again emptying man by means of woman, and produced a woman from his own enthymesis, whom that Prunicus [above mentioned] laying hold of, imperceptibly emptied her of power. But the others coming and admiring her beauty, named her Eve, and falling in love with her, begat sons by her, whom they also declare to be the angels. But their mother (Sophia) cunningly devised a scheme to seduce Eve and Adam, by means of the serpent, to transgress the command of Ialdabaoth. Eve listened to this as if it had proceeded from a son of God, and yielded an easy belief. She also persuaded Adam to eat of the tree regarding which God had said that they should not eat of it. They then declare that, on their thus eating, they attained to the knowledge of that power which is above all, and departed from those who had created them. [2973] When Prunicus perceived that the powers were thus baffled by their own creature, she greatly rejoiced, and again cried out, that since the father was incorruptible, he (Ialdabaoth) who formerly called himself the father was a liar; and that, while Anthropos and the first woman (the Spirit) existed previously, this one (Eve) sinned by committing adultery. 8. Ialdabaoth, however, through that oblivion in which he was involved, and not paying any regard to these things, cast Adam and Eve out of Paradise, because they had transgressed his commandment. For he had a desire to beget sons by Eve, but did not accomplish his wish, because his mother opposed him in every point, and secretly emptied Adam and Eve of the light with which they had been sprinkled, in order that that spirit which proceeded from the supreme power might participate neither in the curse nor opprobrium [caused by transgression]. They also teach that, thus being emptied of the divine substance, they were cursed by him, and cast down from heaven to this world. [2974] But the serpent also, who was acting against the father, was cast down by him into this lower world; he reduced, however, under his power the angels here, and begat six sons, he himself forming the seventh person, after the example of that Hebdomad which surrounds the father. They further declare that these are the seven mundane demons, who always oppose and resist the human race, because it was on their account that their father was cast down to this lower world. 9. Adam and Eve previously had light, and clear, and as it were spiritual bodies, such as they were at their creation; but when they came to this world, these changed into bodies more opaque, and gross, and sluggish. Their soul also was feeble and languid, inasmuch as they had received from their creator a merely mundane inspiration. This continued until Prunicus, moved with compassion towards them, restored to them the sweet savour of the besprinkling of light, by means of which they came to a remembrance of themselves, and knew that they were naked, as well as that the body was a material substance, and thus recognised that they bore death about with them. They thereupon became patient, knowing that only for a time they would be enveloped in the body. They also found out food, through the guidance of Sophia; and when they were satisfied, they had carnal knowledge of each other, and begat Cain, whom the serpent, that had been cast down along with his sons, immediately laid hold of and destroyed by filling him with mundane oblivion, and urging into folly and audacity, so that, by slaying his brother Abel, he was the first to bring to light envy and death. After these, they affirm that, by the forethought of Prunicus, Seth was begotten, and then Norea, [2975] from whom they represent all the rest of mankind as being descended. They were urged on to all kinds of wickedness by the inferior Hebdomad, and to apostasy, idolatry, and a general contempt for everything by the superior holy Hebdomad, [2976] since the mother was always secretly opposed to them, and carefully preserved what was peculiarly her own, that is, the besprinkling of light. They maintain, moreover, that the holy Hebdomad is the seven stars which they call planets; and they affirm that the serpent cast down has two names, Michael and Samael. 10. Ialdabaoth, again, being incensed with men, because they did not worship or honour him as father and God, sent forth a deluge upon them, that he might at once destroy them all. But Sophia opposed him in this point also, and Noah and his family were saved in the ark by means of the besprinkling of that light which proceeded from her, and through it the world was again filled with mankind. Ialdabaoth himself chose a certain man named Abraham from among these, and made a covenant with him, to the effect that, if his seed continued to serve him, he would give to them the earth for an inheritance. Afterwards, by means of Moses, he brought forth Abraham's descendants from Egypt, and gave them the law, and made them the Jews. Among that people he chose seven days, [2977] which they also call the holy Hebdomad. Each of these receives his own herald for the purpose of glorifying and proclaiming God; so that, when the rest hear these praises, they too may serve those who are announced as gods by the prophets. 11. Moreover, they distribute the prophets in the following manner: Moses, and Joshua the son of Nun, and Amos, and Habakkuk, belonged to Ialdabaoth; Samuel, and Nathan, and Jonah, and Micah, to Iao; Elijah, Joel, and Zechariah to Sabaoth; Isaiah, Ezekiel, Jeremiah, and Daniel, to Adonai; Tobias and Haggai to Eloi; Michaiah and Nahum to Oreus; Esdras and Zephaniah to Astanphæus. Each one of these, then, glorifies his own father and God, and they maintain that Sophia, herself has also spoken many things through them regarding the first Anthropos (man), [2978] and concerning that Christ who is above, thus admonishing and reminding men of the incorruptible light, the first Anthropos, and of the descent of Christ. The [other] powers being terrified by these things, and marvelling at the novelty of those things which were announced by the prophets, Prunicus brought it about by means of Ialdabaoth (who knew not what he did), that emissions of two men took place, the one from the barren Elizabeth, and the other from the Virgin Mary. 12. And since she herself had no rest either in heaven or on earth, she invoked her mother to assist her in her distress. Upon this, her mother, the first woman, was moved with compassion towards her daughter, on her repentance, and begged from the first man that Christ should be sent to her assistance, who, being sent forth, descended to his sister, and to the besprinkling of light. When he recognised her (that is, the Sophia below), her brother descended to her, and announced his advent through means of John, and prepared the baptism of repentance, and adopted Jesus beforehand, in order that on Christ descending he might find a pure vessel, and that by the son of that Ialdabaoth the woman might be announced by Christ. They further declare that he descended through the seven heavens, having assumed the likeness of their sons, and gradually emptied them of their power. For they maintain that the whole besprinkling of light rushed to him, and that Christ, descending to this world, first clothed his sister Sophia [with it], and that then both exulted in the mutual refreshment they felt in each other's society: this scene they describe as relating to bridegroom and bride. But Jesus, inasmuch as he was begotten of the Virgin through the agency of God, was wiser, purer, and more righteous than all other men: Christ united to Sophia descended into him, and thus Jesus Christ was produced. 13. They affirm that many of his disciples were not aware of the descent of Christ into him; but that, when Christ did descend on Jesus, he then began to work miracles, and heal, and announce the unknown Father, and openly to confess himself the son of the first man. The powers and the father of Jesus were angry at these proceedings, and laboured to destroy him; and when he was being led away for this purpose, they say that Christ himself, along with Sophia, departed from him into the state of an incorruptible Æon, while Jesus was crucified. Christ, however, was not forgetful of his Jesus, but sent down a certain energy into him from above, which raised him up again in the body, which they call both animal and spiritual; for he sent the mundane parts back again into the world. When his disciples saw that he had risen, they did not recognise him--no, not even Jesus himself, by whom he rose again from the dead. And they assert that this very great error prevailed among his disciples, that they imagined he had risen in a mundane body, not knowing that "flesh [2979] and blood do not attain to the kingdom of God." 14. They strove to establish the descent and ascent of Christ, by the fact that neither before his baptism, nor after his resurrection from the dead, do his disciples state that he did any mighty works, not being aware that Jesus was united to Christ, and the incorruptible Æon to the Hebdomad; and they declare his mundane body to be of the same nature as that of animals. But after his resurrection he tarried [on earth] eighteen months; and knowledge descending into him from above, he taught what was clear. He instructed a few of his disciples, whom he knew to be capable of understanding so great mysteries, in these things, and was then received up into heaven, Christ sitting down at the right hand of his father Ialdabaoth, that he may receive to himself the souls of those who have known them, [2980] after they have laid aside their mundane flesh, thus enriching himself without the knowledge or perception of his father; so that, in proportion as Jesus enriches himself with holy souls, to such an extent does his father suffer loss and is diminished, being emptied of his own power by these souls. For he will not now possess holy souls to send them down again into the world, except those only which are of his substance, that is, those into which he has breathed. But the consummation [of all things] will take place, when the whole besprinkling of the spirit of light is gathered together, and is carried off to form an incorruptible Æon. 15. Such are the opinions which prevail among these persons, by whom, like the Lernæan hydra, a many-headed beast has been generated from the school of Valentinus. For some of them assert that Sophia herself became the serpent; on which account she was hostile to the creator of Adam, and implanted knowledge in men, for which reason the serpent was called wiser than all others. Moreover, by the position of our intestines, through which the food is conveyed, and by the fact that they possess such a figure, our internal configuration [2981] in the form of a serpent reveals our hidden generatrix. __________________________________________________________________ [2968] The punctuation is here difficult and doubtful. [2969] The probable meaning of this and the following names is thus given by Harvey: Ialdabaoth, Lord God of the Fathers; Iao, Jehovah; Oreus, Light; Astanphæus, Crown; Sabaoth, of course, means Hosts; Adoneus, Lord; and Eloeus, God. All the names are derived from the cabbalistic theology of the Jews. [2970] Hence their name of Ophites, from ophis, a serpent. [2971] The Latin has evertisse, implying that thus Nous was more degraded. [2972] Gen. i. 26. [2973] That is, from Ialdabaoth, etc. [Philastr. (ut supra), Oehler, i. p. 38.] [2974] There is constant reference in this section to rabbinical conceits and follies. [2975] A name probably derived from the Hebrew nrh, girl, but of the person referred to we know nothing. [2976] We here follow the emendation of Grabe: the defection of Prunicus is intended. [2977] The Latin here is "ex quibus," and the meaning is exceedingly obscure. Harvey thinks it is the representative ex on (chronon) in the Greek, but we prefer to refer it to "Judæos," as above. The next sentence seems unintelligible: but, according to Harvey, "each deified day of the week had his ministering prophets." [2978] The common text inserts "et incorruptibili Æone," but this seems better rejected as a glossarial interpolation. [2979] 1 Cor. xv. 50. The Latin text reads "apprehendunt," which can scarcely be the translation of kleronomesai in the Greek text of the New Testament. [2980] That is, Christ and Jesus. [2981] The text of this sentence is hopelessly corrupt, but the meaning is as given above. __________________________________________________________________ Chapter XXXI.--Doctrines of the Cainites. 1. Others again declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves. On this account, they add, they have been assailed by the Creator, yet no one of them has suffered injury. For Sophia was in the habit of carrying off that which belonged to her from them to herself. They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no others did, accomplished the mystery of the betrayal; by him all things, both earthly and heavenly, were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas. 2. I have also made a collection of their writings in which they advocate the abolition of the doings of Hystera. [2982] Moreover, they call this Hystera the creator of heaven and earth. They also hold, like Carpocrates, that men cannot be saved until they have gone through all kinds of experience. An angel, they maintain, attends them in every one of their sinful and abominable actions, and urges them to venture on audacity and incur pollution. Whatever may be the nature [2983] of the action, they declare that they do it in the name of the angel, saying, "O thou angel, I use thy work; O thou power, I accomplish thy operation!" And they maintain that this is "perfect knowledge," without shrinking to rush into such actions as it is not lawful even to name. 3. It was necessary clearly to prove, that, as their very opinions and regulations exhibit them, those who are of the school of Valentinus derive their origin from such mothers, fathers, and ancestors, and also to bring forward their doctrines, with the hope that perchance some of them, exercising repentance and returning to the only Creator, and God the Former of the universe, may obtain salvation, and that others may not henceforth be drawn away by their wicked, although plausible, persuasions, imagining that they will obtain from them the knowledge of some greater and more sublime mysteries. But let them rather, learning to good effect from us the wicked tenets of these men, look with contempt upon their doctrines, while at the same time they pity those who, still cleaving to these miserable and baseless fables, have reached such a pitch of arrogance as to reckon themselves superior to all others on account of such knowledge, or, as it should rather be called, ignorance. They have now been fully exposed; and simply to exhibit their sentiments, is to obtain a victory over them. 4. Wherefore I have laboured to bring forward, and make clearly manifest, the utterly ill-conditioned carcase of this miserable little fox. [2984] For there will not now be need of many words to overturn their system of doctrine, when it has been made manifest to all. It is as when, on a beast hiding itself in a wood, and by rushing forth from it is in the habit of destroying multitudes, one who beats round the wood and thoroughly explores it, so as to compel the animal to break cover, does not strive to capture it, seeing that it is truly a ferocious beast; but those present can then watch and avoid its assaults, and can cast darts at it from all sides, and wound it, and finally slay that destructive brute. So, in our case, since we have brought their hidden mysteries, which they keep in silence among themselves, to the light, it will not now be necessary to use many words in destroying their system of opinions. For it is now in thy power, and in the power of all thy associates, to familiarize yourselves with what has been said, to overthrow their wicked and undigested doctrines, and to set forth doctrines agreeable to the truth. Since then the case is so, I shall, according to promise, and as my ability serves, labour to overthrow them, by refuting them all in the following book. Even to give an account of them is a tedious affair, as thou seest. [2985] But I shall furnish means for overthrowing them, by meeting all their opinions in the order in which they have been described, that I may not only expose the wild beast to view, but may inflict wounds upon it from every side. __________________________________________________________________ [2982] According to Harvey, Hystera corresponds to the "passions" of Achamoth. [Note the "Americanism," advocate used as a verb.] [2983] The text is here imperfect, and the translation only conjectural. [2984] [Cant. ii. 15; St. Luke xiii. 32.] [2985] [Let the reader bear in mind that the Greek of this original and very precious author exists only in fragments. We are reading the translation of a translation; the Latin very rude, and the subject itself full of difficulties. It may yet be discovered that some of the faults of the work are not chargeable to Irenæus.] __________________________________________________________________ irenaeus against_heresies_ii anf01 irenaeus-against_heresies_ii Against Heresies: Book II http://www.ccel.org/ccel/schaff/anf01.ix.iii.html __________________________________________________________________ Against Heresies: Book II __________________________________________________________________ __________________________________________________________________ Preface. 1. In the first book, which immediately precedes this, exposing "knowledge falsely so called," [2986] I showed thee, my very dear friend, that the whole system devised, in many and opposite ways, by those who are of the school of Valentinus, was false and baseless. I also set forth the tenets of their predecessors, proving that they not only differed among themselves, but had long previously swerved from the truth itself. I further explained, with all diligence, the doctrine as well as practice of Marcus the magician, since he, too, belongs to these persons; and I carefully noticed [2987] the passages which they garble from the Scriptures, with the view of adapting them to their own fictions. Moreover, I minutely narrated the manner in which, by means of numbers, and by the twenty-four letters of the alphabet, they boldly endeavour to establish [what they regard as] truth. I have also related how they think and teach that creation at large was formed after the image of their invisible Pleroma, and what they hold respecting the Demiurge, declaring at the same time the doctrine of Simon Magus of Samaria, their progenitor, and of all those who succeeded him. I mentioned, too, the multitude of those Gnostics who are sprung from him, and noticed [2988] the points of difference between them, their several doctrines, and the order of their succession, while I set forth all those heresies which have been originated by them. I showed, moreover, that all these heretics, taking their rise from Simon, have introduced impious and irreligious doctrines into this life; and I explained the nature of their "redemption," and their method of initiating those who are rendered "perfect," along with their invocations and their mysteries. I proved also that there is one God, the Creator, and that He is not the fruit of any defect, nor is there anything either above Him, or after Him. In the present book, I shall establish those points which fit in with my design, so far as time permits, and overthrow, by means of lengthened treatment under distinct heads, their whole system; for which reason, since it is an exposure and subversion of their opinions, I have so entitled the composition of this work. For it is fitting, by a plain revelation and overthrow of their conjunctions, to put an end to these hidden alliances, [2989] and to Bythus himself, and thus to obtain a demonstration that he never existed at any previous time, nor now has any existence. __________________________________________________________________ [2986] 1 Tim. vi. 20. [2987] [Note this "Americanism."] [2988] [Note this "Americanism."] [2989] This passage is very obscure: we have supplied "et," which, as Harvey conjectures, may have dropped out of the text. __________________________________________________________________ Chapter I.--There is but one God: the impossibility of its being otherwise. 1. It is proper, then, that I should begin with the first and most important head, that is, God the Creator, who made the heaven and the earth, and all things that are therein (whom these men blasphemously style the fruit of a defect), and to demonstrate that there is nothing either above Him or after Him; nor that, influenced by any one, but of His own free will, He created all things, since He is the only God, the only Lord, the only Creator, the only Father, alone containing all things, and Himself commanding all things into existence. 2. For how can there be any other Fulness, or Principle, or Power, or God, above Him, since it is matter of necessity that God, the Pleroma (Fulness) of all these, should contain all things in His immensity, and should be contained by no one? But if there is anything beyond Him, He is not then the Pleroma of all, nor does He contain all. For that which they declare to be beyond Him will be wanting to the Pleroma, or, [in other words,] to that God who is above all things. But that which is wanting, and falls in any way short, is not the Pleroma of all things. In such a case, He would have both beginning, middle, and end, with respect to those who are beyond Him. And if He has an end in regard to those things which are below, He has also a beginning with respect to those things which are above. In like manner, there is an absolute necessity that He should experience the very same thing at all other points, and should be held in, bounded, and enclosed by those existences that are outside of Him. For that being who is the end downwards, necessarily circumscribes and surrounds him who finds his end in it. And thus, according to them, the Father of all (that is, He whom they call Proön and Proarche), with their Pleroma, and the good God of Marcion, is established and enclosed in some other, and is surrounded from without by another mighty Being, who must of necessity be greater, inasmuch as that which contains is greater than that which is contained. But then that which is greater is also stronger, and in a greater degree Lord; and that which is greater, and stronger, and in a greater degree Lord--must be God. 3. Now, since there exists, according to them, also something else which they declare to be outside of the Pleroma, into which they further hold there descended that higher power who went astray, it is in every way necessary that the Pleroma either contains that which is beyond, yet is contained (for otherwise, it will not be beyond the Pleroma; for if there is anything beyond the Pleroma, there will be a Pleroma within this very Pleroma which they declare to be outside of the Pleroma, and the Pleroma will be contained by that which is beyond: and with the Pleroma is understood also the first God); or, again, they must be an infinite distance separated from each other --the Pleroma [I mean], and that which is beyond it. But if they maintain this, there will then be a third kind of existence, which separates by immensity the Pleroma and that which is beyond it. This third kind of existence will therefore bound and contain both the others, and will be greater both than the Pleroma, and than that which is beyond it, inasmuch as it contains both in its bosom. In this way, talk might go on for ever concerning those things which are contained, and those which contain. For if this third existence has its beginning above, and its end beneath, there is an absolute necessity that it be also bounded on the sides, either beginning or ceasing at certain other points, [where new existences begin.] These, again, and others which are above and below, will have their beginnings at certain other points, and so on ad infinitum; so that their thoughts would never rest in one God, but, in consequence of seeking after more than exists, would wander away to that which has no existence, and depart from the true God. 4. These remarks are, in like manner, applicable against the followers of Marcion. For his two gods will also be contained and circumscribed by an immense interval which separates them from one another. But then there is a necessity to suppose a multitude of gods separated by an immense distance from each other on every side, beginning with one another, and ending in one another. Thus, by that very process of reasoning on which they depend for teaching that there is a certain Pleroma or God above the Creator of heaven and earth, any one who chooses to employ it may maintain that there is another Pleroma above the Pleroma, above that again another, and above Bythus another ocean of Deity, while in like manner the same successions hold with respect to the sides; and thus, their doctrine flowing out into immensity, there will always be a necessity to conceive of other Pleroma, and other Bythi, so as never at any time to stop, but always to continue seeking for others besides those already mentioned. Moreover, it will be uncertain whether these which we conceive of are below, or are, in fact, themselves the things which are above; and, in like manner, [it will be doubtful] respecting those things which are said by them to be above, whether they are really above or below; and thus our opinions will have no fixed conclusion or certainty, but will of necessity wander forth after worlds without limits, and gods that cannot be numbered. 5. These things, then, being so, each deity will be contented with his own possessions, and will not be moved with any curiosity respecting the affairs of others; otherwise he would be unjust, and rapacious, and would cease to be what God is. Each creation, too, will glorify its own maker, and will be contented with him, not knowing any other; otherwise it would most justly be deemed an apostate by all the others, and would receive a richly-deserved punishment. For it must be either that there is one Being who contains all things, and formed in His own territory all those things which have been created, according to His own will; or, again, that there are numerous unlimited creators and gods, who begin from each other, and end in each other on every side; and it will then be necessary to allow that all the rest are contained from without by some one who is greater, and that they are each of them shut up within their own territory, and remain in it. No one of them all, therefore, is God. For there will be [much] wanting to every one of them, possessing [as he will do] only a very small part when compared with all the rest. The name of the Omnipotent will thus be brought to an end, and such an opinion will of necessity fall to impiety. __________________________________________________________________ Chapter II.--The world was not formed by angels, or by any other being, contrary to the will of the most high God, but was made by the Father through the Word. [2990] 1. Those, moreover, who say that the world was formed by angels, or by any other maker of it, contrary to the will of Him who is the Supreme Father, err first of all in this very point, that they maintain that angels formed such and so mighty a creation, contrary to the will of the Most High God. This would imply that angels were more powerful than God; or if not so, that He was either careless, or inferior, or paid no regard to those things which took place among His own possessions, whether they turned out ill or well, so that He might drive away and prevent the one, while He praised and rejoiced over the other. But if one would not ascribe such conduct even to a man of any ability, how much less to God? 2. Next let them tell us whether these things have been formed within the limits which are contained by Him, and in His proper territory, or in regions belonging to others, and lying beyond Him? But if they say [that these things were done] beyond Him, then all the absurdities already mentioned will face them, and the Supreme God will be enclosed by that which is beyond Him, in which also it will be necessary that He should find His end. If, on the other hand, [these things were done] within His own proper territory, it will be very idle to say that the world was thus formed within His proper territory against His will by angels who are themselves under His power, or by any other being, as if either He Himself did not behold all things which take place among His own possessions, or [2991] was not aware of the things to be done by angels. 3. If, however, [the things referred to were done] not against His will, but with His concurrence and knowledge, as some [of these men] think, the angels, or the Former of the world [whoever that may have been], will no longer be the causes of that formation, but the will of God. For if He is the Former of the world, He too made the angels, or at least was the cause of their creation; and He will be regarded as having made the world who prepared the causes of its formation. Although they maintain that the angels were made by a long succession downwards, or that the Former of the world [sprang] from the Supreme Father, as Basilides asserts; nevertheless that which is the cause of those things which have been made will still be traced to Him who was the Author of such a succession. [The case stands] just as regards success in war, which is ascribed to the king who prepared those things which are the cause of victory; and, in like manner, the creation of any state, or of any work, is referred to him who prepared materials for the accomplishment of those results which were afterwards brought about. Wherefore, we do not say that it was the axe which cut the wood, or the saw which divided it; but one would very properly say that the man cut and divided it who formed the axe and the saw for this purpose, and [who also formed] at a much earlier date all the tools by which the axe and the saw themselves were formed. With justice, therefore, according to an analogous process of reasoning, the Father of all will be declared the Former of this world, and not the angels, nor any other [so-called] former of the world, other than He who was its Author, and had formerly [2992] been the cause of the preparation for a creation of this kind. 4. This manner of speech may perhaps be plausible or persuasive to those who know not God, and who liken Him to needy human beings, and to those who cannot immediately and without assistance form anything, but require many instrumentalities to produce what they intend. But it will not be regarded as at all probable by those who know that God stands in need of nothing, and that He created and made all things by His Word, while He neither required angels to assist Him in the production of those things which are made, nor of any power greatly inferior to Himself, and ignorant of the Father, nor of any defect or ignorance, in order that he who should know Him might become man. [2993] But He Himself in Himself, after a fashion which we can neither describe nor conceive, predestinating all things, formed them as He pleased, bestowing harmony on all things, and assigning them their own place, and the beginning of their creation. In this way He conferred on spiritual things a spiritual and invisible nature, on super-celestial things a celestial, on angels an angelical, on animals an animal, on beings that swim a nature suited to the water, and on those that live on the land one fitted for the land--on all, in short, a nature suitable to the character of the life assigned them--while He formed all things that were made by His Word that never wearies. 5. For this is a peculiarity of the pre-eminence of God, not to stand in need of other instruments for the creation of those things which are summoned into existence. His own Word is both suitable and sufficient for the formation of all things, even as John, the disciple of the Lord, declares regarding Him: "All things were made by Him, and without Him was nothing made." [2994] Now, among the "all things" our world must be embraced. It too, therefore, was made by His Word, as Scripture tells us in the book of Genesis that He made all things connected with our world by His Word. David also expresses the same truth [when he says] "For He spake, and they were made; He commanded, and they were created." [2995] Whom, therefore, shall we believe as to the creation of the world--these heretics who have been mentioned that prate so foolishly and inconsistently on the subject, or the disciples of the Lord, and Moses, who was both a faithful servant of God and a prophet? He at first narrated the formation of the world in these words: "In the beginning God created the heaven and the earth," [2996] and all other things in succession; but neither gods nor angels [had any share in the work]. Now, that this God is the Father of our Lord Jesus Christ, Paul the apostle also has declared, [saying,] "There is one God, the Father, who is above all, and through all things, and in us all." [2997] I have indeed proved already that there is only one God; but I shall further demonstrate this from the apostles themselves, and from the discourses of the Lord. For what sort of conduct would it be, were we to forsake the utterances of the prophets, of the Lord, and of the apostles, that we might give heed to these persons, who speak not a word of sense? __________________________________________________________________ [2990] [This noble chapter is a sort of homily on Heb. i.] [2991] The common text has "ut:" we prefer to read "aut" with Erasmus and others. [2992] Vossius and others read "primus" instead of "prius," but on defective ms. authority. [2993] Harvey here observes: "Grabe misses the meaning by applying to the redeemed that which the author says of the Redeemer;" but it may be doubted if this is really the case. Perhaps Massuet's rendering of the clause, "that that man might be formed who should know Him," is, after all, preferable to that given above. [2994] John i. 3. [2995] Ps. xxxiii. 9, Ps. cxlviii. 5. [2996] Gen. i. 1. [2997] Eph. iv. 6, differing somewhat from Text. Rec. of New Testament. __________________________________________________________________ Chapter III.--The Bythus and Pleroma of the Valentinians, as well as the God of Marcion, shown to be absurd; the world was actually created by the same Being who had conceived the idea of it, and was not the fruit of defect or ignorance. 1. The Bythus, therefore, whom they conceive of with his Pleroma, and the God of Marcion, are inconsistent. If indeed, as they affirm, he has something subjacent and beyond himself, which they style vacuity and shadow, this vacuum is then proved to be greater than their Pleroma. But it is inconsistent even to make this statement, that while he contains all things within himself, the creation was formed by some other. For it is absolutely necessary that they acknowledge a certain void and chaotic kind of existence (below the spiritual Pleroma) in which this universe was formed, and that the Propator purposely left this chaos as it was, [2998] either knowing beforehand what things were to happen in it, or being ignorant of them. If he was really ignorant, then God will not be prescient of all things. But they will not even [in that case] be able to assign a reason on what account He thus left this place void during so long a period of time. If, again, He is prescient, and contemplated mentally that creation which was about to have a being in that place, then He Himself created it who also formed it beforehand [ideally] in Himself. 2. Let them cease, therefore, to affirm that the world was made by any other; for as soon as God formed a conception in His mind, that was also done which He had thus mentally conceived. For it was not possible that one Being should mentally form the conception, and another actually produce the things which had been conceived by Him in His mind. But God, according to these heretics, mentally conceived either an eternal world or a temporal one, both of which suppositions cannot be true. Yet if He had mentally conceived of it as eternal, spiritual, [2999] and visible, it would also have been formed such. But if it was formed such as it really is, then He made it such who had mentally conceived of it as such; or He willed it to exist in the ideality [3000] of the Father, according to the conception of His mind, such as it now is, compound, mutable, and transient. Since, then, it is just such as the Father had [ideally] formed in counsel with Himself, it must be worthy of the Father. But to affirm that what was mentally conceived and pre-created by the Father of all, just as it has been actually formed, is the fruit of defect, and the production of ignorance, is to be guilty of great blasphemy. For, according to them, the Father of all will thus be [regarded as] generating in His breast, according to His own mental conception, the emanations of defect and the fruits of ignorance, since the things which He had conceived in His mind have actually been produced. __________________________________________________________________ [2998] In the barbarous Latin version, we here find utrum ... an as the translation of e ... e instead of aut ... aut. [2999] We have translated the text as it here stands in the mss. Grabe omits spiritalem et; Massuet proposes to read et invisibilem, and Stieren invisibilem. [3000] In præsentia: Grabe proposes in præscientia, but without ms. authority. "The reader," says Harvey, "will observe that there are three suppositions advanced by the author: that the world, as some heretics asserted, was eternal; that it was created in time, with no previous idea of it in the divine mind; or that it existed as a portion of the divine counsels from all eternity, though with no temporal subsistence until the time of its creation,--and of this the author now speaks." The whole passage is most obscurely expressed. __________________________________________________________________ Chapter IV.--The absurdity of the supposed vacuum and defect of the heretics is demonstrated. 1. The cause, then, of such a dispensation on the part of God, is to be inquired after; but the formation of the world is not to be ascribed to any other. And all things are to be spoken of as having been so prepared by God beforehand, that they should be made as they have been made; but shadow and vacuity are not to be conjured into existence. But whence, let me ask, came this vacuity [of which they speak]? If it was indeed produced by Him who, according to them, is the Father and Author of all things, then it is both equal in honour and related to the rest of the Æons, perchance even more ancient than they are. Moreover, if it proceeded from the same source [as they did], it must be similar in nature to Him who produced it, as well as to those along with whom it was produced. There will therefore be an absolute necessity, both that the Bythus of whom they speak, along with Sige, be similar in nature to a vacuum, that is, that He really is a vacuum; and that the rest of the Æons, since they are the brothers of vacuity, should also be devoid [3001] of substance. If, on the other hand, it has not been thus produced, it must have sprang from and been generated by itself, and in that case it will be equal in point of age to that Bythus who is, according to them, the Father of all; and thus vacuity will be of the same nature and of the same honour with Him who is, according to them, the universal Father. For it must of necessity have been either produced by some one, or generated by itself, and sprung from itself. But if, in truth, vacuity was produced, then its producer Valentinus is also a vacuum, as are likewise his followers. If, again, it was not produced, but was generated by itself, then that which is really a vacuum is similar to, and the brother of, and of the same honour with, that Father who has been proclaimed by Valentinus; while it is more ancient, and dating its existence from a period greatly anterior, and more exalted in honour than the remaining Æons of Ptolemy himself, and Heracleon, and all the rest [3002] who hold the same opinions. 2. But if, driven to despair in regard to these points, they confess that the Father of all contains all things, and that there is nothing whatever outside of the Pleroma (for it is an absolute necessity that, [if there be anything outside of it,] it should be bounded and circumscribed by something greater than itself), and that they speak of what is without and what within in reference to knowledge and ignorance, and not with respect to local distance; but that, in the Pleroma, or in those things which are contained by the Father, the whole creation which we know to have been formed, having been made by the Demiurge, or by the angels, is contained by the unspeakable greatness, as the centre is in a circle, or as a spot is in a garment, --then, in the first place, what sort of a being must that Bythus be, who allows a stain to have place in His own bosom, and permits another one to create or produce within His territory, contrary to His own will? Such a mode of acting would truly entail [the charge of] degeneracy upon the entire Pleroma, since it might from the first have cut off that defect, and those emanations which derived their origin from it, [3003] and not have agreed to permit the formation of creation either in ignorance, or passion, or in defect. For he who can afterwards rectify a defect, and does, as it were, wash away a stain, [3004] could at a much earlier date have taken care that no such stain should, even at first, be found among his possessions. Or if at the first he allowed that the things which were made [should be as they are], since they could not, in fact, be formed otherwise, then it follows that they must always continue in the same condition. For how is it possible, that those things which cannot at the first obtain rectification, should subsequently receive it? Or how can men say that they are called to perfection, when those very beings who are the causes from which men derive their origin--either the Demiurge himself, or the angels--are declared to exist in defect? And if, as is maintained, [the Supreme Being,] inasmuch as He is benignant, did at last take pity upon men, and bestow on them perfection, He ought at first to have pitied those who were the creators of man, and to have conferred on them perfection. In this way, men too would verily have shared in His compassion, being formed perfect by those that were perfect. For if He pitied the work of these beings, He ought long before to have pitied themselves, and not to have allowed them to fall into such awful blindness. 3. Their talk also about shadow and vacuity, in which they maintain that the creation with which we are concerned was formed, will be brought to nothing, if the things referred to were created within the territory which is contained by the Father. For if they hold that the light of their Father is such that it fills all things which are inside of Him, and illuminates them all, how can any vacuum or shadow possibly exist within that territory which is contained by the Pleroma, and by the light of the Father? For, in that case, it behoves them to point out some place within the Propator, or within the Pleroma, which is not illuminated, nor kept possession of by any one, and in which either the angels or the Demiurge formed whatever they pleased. Nor will it be a small amount of space in which such and so great a creation can be conceived of as having been formed. There will therefore be an absolute necessity that, within the Pleroma, or within the Father of whom they speak, they should conceive [3005] of some place, void, formless, and full of darkness, in which those things were formed which have been formed. By such a supposition, however, the light of their Father would incur a reproach, as if He could not illuminate and fill those things which are within Himself. Thus, then, when they maintain that these things were the fruit of defect and the work of error, they do moreover introduce defect and error within the Pleroma, and into the bosom of the Father. __________________________________________________________________ [3001] Literally, "should also possess a vacant substance" [3002] The text has "reliquis omnibus," which would refer to the Æons; but we follow the emendation proposed by Massuet, "reliquorum omnium," as the reference manifestly is to other heretics. [3003] "Ab eo:" some refer "eo" to the Demiurge, but it is not unusual for the Latin translator to follow the Greek gender, although different from that of the Latin word which he has himself employed. We may therefore here "eo" to "labem," which is the translation of the neuter noun husterema. [3004] Labem is here repeated, probably by mistake. [3005] The Latin is fieri eos: Massuet conjectures that the Greek had been poieisthai autous, and that the translator rendered poieisthai as a passive instead of a middle verb, fieri for facere. __________________________________________________________________ Chapter V.--This world was not formed by any other beings within the territory which is contained by the Father. 1. The remarks, therefore, which I made a little while ago [3006] are suitable in answer to those who assert that this world was formed outside of the Pleroma, or under a "good God;" and such persons, with the Father they speak of, will be quite cut off from that which is outside the Pleroma, in which, at the same time, it is necessary that they should finally rest. [3007] In answer to those, again, who maintain that this world was formed by certain other beings within that territory which is contained by the Father, all those points which have now [3008] been noticed will present themselves [as exhibiting their] absurdities and incoherencies; and they will be compelled either to acknowledge all those things which are within the Father, lucid, full, and energetic, or to accuse the light of the Father as if He could not illuminate all things; or, as a portion of their Pleroma [is so described], the whole of it must be confessed to be void, chaotic, and full of darkness. And they accuse all other created things as if these were merely temporal, or [at the best], if eternal, [3009] yet material. But [3010] these (the Æons) ought to be regarded as beyond the reach of such accusations, since they are within the Pleroma, or the charges in question will equally fall against the entire Pleroma; and thus the Christ of whom they speak is discovered to be the author of ignorance. For, according to their statements, when He had given a form so far as substance was concerned to the Mother they conceive of, He cast her outside of the Pleroma; that is, He cut her off from knowledge. He, therefore, who separated her from knowledge, did in reality produce ignorance in her. How then could the very same person bestow the gift of knowledge on the rest of the Æons, those who were anterior to Him [in production], and yet be the author of ignorance to His Mother? For He placed her beyond the pale of knowledge, when He cast her outside of the Pleroma. 2. Moreover, if they explain being within and without the Pleroma as implying knowledge and ignorance respectively, as certain of them do (since he who has knowledge is within that which knows), then they must of necessity grant that the Saviour Himself (whom they designate All Things) was in a state of ignorance. For they maintain that, on His coming forth outside of the Pleroma, He imparted form to their Mother [Achamoth]. If, then, they assert that whatever is outside [the Pleroma] is ignorant of all things, and if the Saviour went forth to impart form to their Mother, then He was situated beyond the pale of the knowledge of all things; that is, He was in ignorance. How then could He communicate knowledge to her, when He Himself was beyond the pale of knowledge? For we, too, they declare to be outside the Pleroma, inasmuch as we are outside of the knowledge which they possess. And once more: If the Saviour really went forth beyond the Pleroma to seek after the sheep which was lost, but the Pleroma is [co-extensive with] knowledge, then He placed Himself beyond the pale of knowledge, that is, in ignorance. For it is necessary either that they grant that what is outside the Pleroma is so in a local sense, in which case all the remarks formerly made will rise up against them; or if they speak of that which is within in regard to knowledge, and of that which is without in respect to ignorance, then their Saviour, and Christ long before Him, must have been formed in ignorance, inasmuch as they went forth beyond the Pleroma, that is, beyond the pale of knowledge, in order to impart form to their Mother. 3. These arguments may, in like manner, be adapted to meet the case of all those who, in any way, maintain that the world was formed either by angels or by any other one than the true God. For the charges which they bring against the Demiurge, and those things which were made material and temporal, will in truth fall back on the Father; if indeed the [3011] very things which were formed in the bosom of the Pleroma began by and by in fact to be dissolved, in accordance with the permission and good-will of the Father. The [immediate] Creator, then, is not the [real] Author of this work, thinking, as He did, that He formed it very good, but He who allows and approves of the productions of defect, and the works of error having a place among his own possessions, and that temporal things should be mixed up with eternal, corruptible with incorruptible, and those which partake of error with those which belong to truth. If, however, these things were formed without the permission or approbation of the Father of all, then that Being must be more powerful, stronger, and more kingly, who made these things within a territory which properly belongs to Him (the Father), and did so without His permission. If again, as some say, their Father permitted these things without approving of them, then He gave the permission on account of some necessity, being either able to prevent [such procedure], or not able. But if indeed He could not [hinder it], then He is weak and powerless; while, if He could, He is a seducer, a hypocrite, and a slave of necessity, inasmuch as He does not consent [to such a course], and yet allows it as if He did consent. And allowing error to arise at the first, and to go on increasing, He endeavours in later times to destroy it, when already many have miserably perished on account of the [original] defect. 4. It is not seemly, however, to say of Him who is God over all, since He is free and independent, that He was a slave to necessity, or that anything takes place with His permission, yet against His desire; otherwise they will make necessity greater and more kingly than God, since that which has the most power is superior [3012] to all [others]. And He ought at the very beginning to have cut off the causes of [the fancied] necessity, and not to have allowed Himself to be shut up to yielding to that necessity, by permitting anything besides that which became Him. For it would have been much better, more consistent, and more God-like, to cut off at the beginning the principle of this kind of necessity, than afterwards, as if moved by repentance, to endeavour to extirpate the results of necessity when they had reached such a development. And if the Father of all be a slave to necessity, and must yield to fate, while He unwillingly tolerates the things which are done, but is at the same time powerless to do anything in opposition to necessity and fate (like the Homeric Jupiter, who says of necessity, "I have willingly given thee, yet with unwilling mind"), then, according to this reasoning, the Bythus of whom they speak will be found to be the slave of necessity and fate. __________________________________________________________________ [3006] See above, chap. i. [3007] The Latin text here is, "et concludentur tales cum patre suo ab eo qui est extra Pleroma, in quo etiam et desinere eos necesse est." None of the editors notice the difficulty or obscurity of the clause, but it appears to us absolutely untranslateable. We have rendered it as if the reading were "ab eo quod," though, if the strict grammatical construction be followed, the translation must be, "from Him who." But then to what does "in quo," which follows, refer? It may be ascribed either to the immediate antecedent Pleroma, or to Him who is described as being beyond it. [3008] Chap. ii., iii., iv. [3009] This is an extremely difficult passage. We follow the reading æternochoica adopted by Massuet, but Harvey reads æterna choica, and renders, "They charge all other substance (i.e., spiritual) with the imperfections of the material creation, as though Æon substance were equally ephemeral and choic." [3010] The common reading is "aut;" we adopt Harvey's conjectural emendation of "at." [3011] The above clause is very obscure; Massuet reads it interrogatively. [3012] The text has "antiquius," literally "more ancient," but it may here be rendered as above. __________________________________________________________________ Chapter VI.--The angels and the Creator of the world could not have been ignorant of the Supreme God. 1. How, again, could either the angels, or the Creator of the world, have been ignorant of the Supreme God, seeing they were His property, and His creatures, and were contained by Him? He might indeed have been invisible to them on account of His superiority, but He could by no means have been unknown to them on account of His providence. For though it is true, as they declare, that they were very far separated from Him through their inferiority [of nature], yet, as His dominion extended over all of them, it behoved them to know their Ruler, and to be aware of this in particular, that He who created them is Lord of all. For since His invisible essence is mighty, it confers on all a profound mental intuition and perception of His most powerful, yea, omnipotent greatness. Wherefore, although "no one knows the Father, except the Son, nor the Son except the Father, and those to whom the Son will reveal Him," [3013] yet all [beings] do know this one fact at least, because reason, implanted in their minds, moves them, and reveals to them [the truth] that there is one God, the Lord of all. 2. And on this account all things have been [by general consent] placed under the sway of Him who is styled the Most High, and the Almighty. By calling upon Him, even before the coming of our Lord, men were saved both from most wicked spirits, and from all kinds of demons, and from every sort of apostate power. This was the case, not as if earthly spirits or demons had seen Him, but because they knew of the existence of Him who is God over all, at whose invocation they trembled, as there does tremble every creature, and principality, and power, and every being endowed with energy under His government. By way of parallel, shall not those who live under the empire of the Romans, although they have never seen the emperor, but are far separated from him both by land and sea, know very well, as they experience his rule, who it is that possesses the principal power in the state? How then could it be, that those angels who were superior to us [in nature], or even He whom they call the Creator of the world, did not know the Almighty, when even dumb animals tremble and yield at the invocation of His name? And as, although they have not seen Him, yet all things are subject to the name of our Lord, [3014] so must they also be to His who made and established all things by His word, since it was no other than He who formed the world. And for this reason do the Jews even now put demons to flight by means of this very adjuration, inasmuch as all beings fear the invocation of Him who created them. 3. If, then, they shrink from affirming that the angels are more irrational than the dumb animals, they will find that it behoved these, although they had not seen Him who is God over all, to know His power and sovereignty. For it will appear truly ridiculous, if they maintain that they themselves indeed, who dwell upon the earth, know Him who is God over all whom they have never seen, but will not allow Him who, according to their opinion, formed them and the whole world, although He dwells in the heights and above the heavens, to know those things with which they themselves, though they dwell below, are acquainted. [This is the case], unless perchance they maintain that Bythus lives in Tartarus below the earth, and that on this account they have attained to a knowledge of Him before those angels who have their abode on high. Thus do they rush into such an abyss of madness as to pronounce the Creator of the world void of understanding. They are truly deserving of pity, since with such utter folly they affirm that He (the Creator of the world) neither knew His Mother, nor her seed, nor the Pleroma of the Æons, nor the Propator, nor what the things were which He made; but that these are images of those things which are within the Pleroma, the Saviour having secretly laboured that they should be so formed [by the unconscious Demiurge], in honour of those things which are above. __________________________________________________________________ [3013] Matt. xi. 27. [3014] Massuet refers this to the Roman emperor. __________________________________________________________________ Chapter VII.--Created things are not the images of those Æons who are within the Pleroma. 1. While the Demiurge was thus ignorant of all things, they tell us that the Saviour conferred honour upon the Pleroma by the creation [which he summoned into existence] through means of his Mother, inasmuch as he produced similitudes and images of those things which are above. But I have already shown that it was impossible that anything should exist beyond the Pleroma (in which external region they tell us that images were made of those things which are within the Pleroma), or that this world was formed by any other one than the Supreme God. But it is a pleasant thing to overthrow them on every side, and to prove them vendors of falsehood; let us say, in opposition to them, that if these things were made by the Saviour to the honour of those which are above, after their likeness, then it behoved them always to endure, that those things which have been honoured should perpetually continue in honour. But if they do in fact pass away, what is the use of this very brief period of honour,--an honour which at one time had no existence, and which shall again come to nothing? In that case I shall prove that the Saviour is rather an aspirant after vainglory, than [3015] one who honours those things which are above. For what honour can those things which are temporal confer on such as are eternal and endure for ever? or those which pass away on such as remain? or those which are corruptible on such as are incorruptible?--since, even among men who are themselves mortal, there is no value attached to that honour which speedily passes away, but to that which endures as long as it possibly can. But those things which, as soon as they are made, come to an end, may justly be said rather to have been formed for the contempt of such as are thought to be honoured by them; and that that which is eternal is contumeliously treated when its image is corrupted and dissolved. But what if their Mother had not wept, and laughed, and been involved in despair? The Saviour would not then have possessed any means of honouring the Fulness, inasmuch as her last state of confusion [3016] did not have substance of its own by which it might honour the Propator. 2. Alas for the honour of vainglory which at once passes away, and no longer appears! There will be some [3017] Æon, in whose case such honour will not be thought at all to have had an existence, and then the things which are above will be unhonoured; or it will be necessary to produce once more another Mother weeping, and in despair, in order to the honour of the Pleroma. What a dissimilar, and at the same time blasphemous image! Do you tell me that an image of the Only-begotten was produced by the former [3018] of the world, whom [3019] again ye wish to be considered the Nous (mind) of the Father of all, and [yet maintain] that this image was ignorant of itself, ignorant of creation,--ignorant, too, of the Mother,--ignorant of everything that exists, and of those things which were made by it; and are you not ashamed while, in opposition to yourselves, you ascribe ignorance even to the Only-begotten Himself? For if these things [below] were made by the Saviour after the similitude of those which are above, while He (the Demiurge) who was made after such similitude was in so great ignorance, it necessarily follows that around Him, and in accordance with Him, after whose likeness he that is thus ignorant was formed, ignorance of the kind in question spiritually exists. For it is not possible, since both were produced spiritually, and neither fashioned nor composed, that in some the likeness was preserved, while in others the likeness of the image was spoiled, that image which was here produced that it might be according to the image of that production which is above. But if it is not similar, the charge will then attach to the Saviour, who produced a dissimilar image,--of being, so to speak, an incompetent workman. For it is out of their power to affirm that the Saviour had not the faculty of production, since they style Him All Things. If, then, the image is dissimilar, he is a poor workman, and the blame lies, according to their hypothesis, with the Saviour. If, on the other hand, it is similar, then the same ignorance will be found to exist in the Nous (mind) of their Propator, that is, in the Only-begotten. The Nous of the Father, in that case, was ignorant of Himself; ignorant, too, of the Father; ignorant, moreover, of those very things which were formed by Him. But if He has knowledge, it necessarily follows also that he who was formed after his likeness by the Saviour should know the things which are like; and thus, according to their own principles, their monstrous blasphemy is overthrown. 3. Apart from this, however, how can those things which belong to creation, various, manifold, and innumerable as they are, be the images of those thirty Æons which are within the Pleroma, whose names, as these men fix them, I have set forth in the book which precedes this? And not only will they be unable to adapt the [vast] variety of creation at large to the [comparative] smallness of their Pleroma, but they cannot do this even with respect to any one part of it, whether [that possessed by] celestial or terrestrial beings, or those that live in the waters. For they themselves testify that their Pleroma consists of thirty Æons; but any one will undertake to show that, in a single department of those [created beings] which have been mentioned, they reckon that there are not thirty, but many thousands of species. How then can those things, which constitute such a multiform creation, which are opposed in nature to each other, and disagree among themselves, and destroy the one the other, be the images and likenesses of the thirty Æons of the Pleroma, if indeed, as they declare, these being possessed of one nature, are of equal and similar properties, and exhibit no differences [among themselves]? For it was incumbent, if these things are images of those Æons,--inasmuch as they declare that some men are wicked by nature, and some, on the other hand, naturally good,--to point out such differences also among their Æons, and to maintain that some of them were produced naturally good, while some were naturally evil, so that the supposition of the likeness of those things might harmonize with the Æons. Moreover, since there are in the world some creatures that are gentle, and others that are fierce, some that are innocuous, while others are hurtful and destroy the rest; some have their abode on the earth, others in the water, others in the air, and others in the heaven; in like manner, they are bound to show that the Æons possess such properties, if indeed the one are the images of the others. And besides; "the eternal fire which the Father has prepared for the devil and his angels," [3020] -- they ought to show of which of those Æons that are above it is the image; for it, too, is reckoned part of the creation. 4. If, however, they say that these things are the images of the Enthymesis of that Æon who fell into passion, then, first of all, they will act impiously against their Mother, by declaring her to be the first cause of evil and corruptible images. And then, again, how can those things which are manifold, and dissimilar, and contrary in their nature, be the images of one and the same Being? And if they say that the angels of the Pleroma are numerous, and that those things which are many are the images of these--not in this way either will the account they give be satisfactory. For, in the first place, they are then bound to point out differences among the angels of the Pleroma, which are mutually opposed to each other, even as the images existing below are of a contrary nature among themselves. And then, again, since there are many, yea, innumerable angels who surround the Creator, as all the prophets acknowledge,--[saying, for instance,] "Ten thousand times ten thousand stood beside Him, and many thousands of thousands ministered unto Him," [3021] --then, according [3022] to them, the angels of the Pleroma will have as images the angels of the Creator, and the entire creation remains in the image of the Pleroma, but so that the thirty Æons no longer correspond to the manifold variety of the creation. 5. Still further, if these things [below] were made after the similitude of those [above], after the likeness of which again will those then be made? For if the Creator of the world did not form these things directly from His own [3023] conception, but, like an architect of no ability, or a boy receiving his first lesson, copied them from archetypes furnished by others, then whence did their Bythus obtain the forms of that creation which He at first produced? It clearly follows that He must have received the model from some other one who is above Him, and that one, in turn, from another. And none the less [for these suppositions], the talk about images, as about gods, will extend to infinity, if we do not at once fix our mind on one Artificer, and on one God, who of Himself formed those things which have been created. Or is it really the case that, in regard to mere men, one will allow that they have of themselves invented what is useful for the purposes of life, but will not grant to that God who formed the world, that of Himself He created the forms of those things which have been made, and imparted to it its orderly arrangement? 6. But, again, how can these things [below] be images of those [above], since they are really contrary to them, and can in no respect have sympathy with them? For those things which are contrary to each other may indeed be destructive of those to which they are contrary, but can by no means be their images--as, for instance, water and fire; or, again, light and darkness, and other such things, can never be the images of one another. In like manner, neither can those things which are corruptible and earthly, and of a compound nature, and transitory, be the images of those which, according to these men, are spiritual; unless these very things themselves be allowed to be compound, limited in space, and of a definite shape, and thus no longer spiritual, and diffused, and spreading into vast extent, and incomprehensible. For they must of necessity be possessed of a definite figure, and confined within certain limits, that they may be true images; and then it is decided that they are not spiritual. If, however, these men maintain that they are spiritual, and diffused, and incomprehensible, how can those things which are possessed of figure, and confined within certain limits, be the images of such as are destitute of figure and incomprehensible? 7. If, again, they affirm that neither according to configuration nor formation, but according to number and the order of production, those things [above] are the images [of these below], then, in the first place, these things [below] ought not to be spoken of as images and likenesses of those Æons that are above. For how can the things which have neither the fashion nor shape of those [above] be their images? And, in the next place, they would adapt both the numbers and productions of the Æons above, so as to render them identical with and similar to those that belong to the creation [below]. But now, since they refer to only thirty Æons, and declare that the vast multitude of things which are embraced within the creation [below] are images of those that are but thirty, we may justly condemn them as utterly destitute of sense. __________________________________________________________________ [3015] Harvey supposes that the translator here read e quam instead of he quâ (gloria); but Grabe, Massuet, and Stieren prefer to delete erit. [3016] Reference is here made to the supposed wretched state of Achamoth as lying in the region of shadow, vacuity, and, in fact, non-existence, until compassionated by the Christ above, who gave her form as respected substance. [3017] We have literally translated the above very obscure sentence. According to Massuet, the sense is: "There will some time be, or perhaps even now there is, some Æon utterly destitute of such honour, inasmuch as those things which the Saviour, for the sake of honouring it, had formed after its image, have been destroyed; and then those things which are above will remain without honour," etc. [3018] The Saviour is here referred to, as having formed all things through means of Achamoth and the Demiurge. [3019] Massuet deletes quem, and reads nun as a genitive. [3020] Matt. xxv. 41. [3021] Dan. vii. 10, agreeing neither with the Greek nor Hebrew text. [3022] This clause is exceedingly obscure. Harvey remarks upon it as follows: "The reasoning of Irenæus seems to be this: According to the Gnostic theory, the Æons and angels of the Pleroma were homogeneous. They were also the archetypes of things created. But things created are heterogeneous: therefore either these Æons are heterogeneous, which is contrary to theory; or things created are homogeneous, which is contrary to fact." [3023] Literally, "from Himself." __________________________________________________________________ Chapter VIII.--Created things are not a shadow of the Pleroma. 1. If, again, they declare that these things [below] are a shadow of those [above], as some of them are bold enough to maintain, so that in this respect they are images, then it will be necessary for them to allow that those things which are above are possessed of bodies. For those bodies which are above do cast a shadow, but spiritual substances do not, since they can in no degree darken others. If, however, we also grant them this point (though it is, in fact, an impossibility), that there is a shadow belonging to those essences which are spiritual and lucent, into which they declare their Mother descended; yet, since those things [which are above] are eternal, and that shadow which is cast by them endures for ever, [it follows that] these things [below] are also not transitory, but endure along with those which cast their shadow over them. If, on the other hand, these things [below] are transitory, it is a necessary consequence that those [above] also, of which these are the shadow, pass away; while; if they endure, their shadow likewise endures. 2. If, however, they maintain that the shadow spoken of does not exist as being produced by the shade of [those above], but simply in this respect, that [the things below] are far separated from those [above], they will then charge the light of their Father with weakness and insufficiency, as if it cannot extend so far as these things, but fails to fill that which is empty, and to dispel the shadow, and that when no one is offering any hindrance. For, according to them, the light of their Father will be changed into darkness and buried in obscurity, and will come to an end in those places which are characterized by emptiness, since it cannot penetrate and fill all things. Let them then no longer declare that their Bythus is the fulness of all things, if indeed he has neither filled nor illuminated that which is vacuum and shadow; or, on the other hand, let them cease talking of vacuum and shadow, if the light of their Father does in truth fill all things. 3. Beyond the primary Father, then--that is, the God who is over all--there can neither be any Pleroma into which they declare the Enthymesis of that Æon who suffered passion, descended (so that the Pleroma itself, or the primary God, should not be limited and circumscribed by that which is beyond, and should, in fact, be contained by it); nor can vacuum or shadow have any existence, since the Father exists beforehand, so that His light cannot fail, and find end in a vacuum. It is, moreover, irrational and impious to conceive of a place in which He who is, according to them, Propator, and Proarche, and Father of all, and of this Pleroma, ceases and has an end. Nor, again, is it allowable, for the reasons [3024] already stated, to allege that some other being formed so vast a creation in the bosom of the Father, either with or without His consent. For it is equally impious and infatuated to affirm that so great a creation was [3025] formed by angels, or by some particular production ignorant of the true God in that territory which is His own. Nor is it possible that those things which are earthly and material could have been formed within their Pleroma, since that is wholly spiritual. And further, it is not even possible that those things which belong to a multiform creation, and have been formed with mutually opposite qualities [could have been created] after the image of the things above, since these (i.e., the Æons) are said to be few, and of a like formation, and homogeneous. Their talk, too, about the shadow of kenoma-- that is, of a vacuum--has in all points turned out false. Their figment, then, [in what way soever viewed,] has been proved groundless, [3026] and their doctrines untenable. Empty, too, are those who listen to them, and are verily descending into the abyss of perdition. __________________________________________________________________ [3024] See above, chap. ii. and v. [3025] The text has fabricâsse, for which, says Massuet, should be read fabricatam esse; or fabricâsse itself must be taken in a passive signification. It is possible, however, to translate, as Harvey indicates, "that He (Bythus) formed so great a creation by angels," etc., though this seems harsh and unsuitable. [3026] Literally, empty: there is a play on the words vacuum and vacui (which immediately follows), as there had been in the original Greek. __________________________________________________________________ Chapter IX.--There is but one Creator of the world, God the Father: this the constant belief of the Church. 1. That God is the Creator of the world is accepted even by those very persons who in many ways speak against Him, and yet acknowledge Him, styling Him the Creator, and an angel, not to mention that all the Scriptures call out [to the same effect], and the Lord teaches us of this Father [3027] who is in heaven, and no other, as I shall show in the sequel of this work. For the present, however, that proof which is derived from those who allege doctrines opposite to ours, is of itself sufficient,--all men, in fact, consenting to this truth: the ancients on their part preserving with special care, from the tradition of the first-formed man, this persuasion, while they celebrate the praises of one God, the Maker of heaven and earth; others, again, after them, being reminded of this fact by the prophets of God, while the very heathen learned it from creation itself. For even creation reveals Him who formed it, and the very work made suggests Him who made it, and the world manifests Him who ordered it. The Universal Church, moreover, through the whole world, has received this tradition from the apostles. 2. This God, then, being acknowledged, as I have said, and receiving testimony from all to the fact of His existence, that Father whom they conjure into existence is beyond doubt untenable, and has no witnesses [to his existence]. Simon Magus was the first who said that he himself was God over all, and that the world was formed by his angels. Then those who succeeded him, as I have shown in the first book, [3028] by their several opinions, still further depraved [his teaching] through their impious and irreligious doctrines against the Creator. These [heretics now referred to], [3029] being the disciples of those mentioned, render such as assent to them worse than the heathen. For the former "serve the creature rather than the Creator," [3030] and "those which are not gods," [3031] notwithstanding that they ascribe the first place in Deity to that God who was the Maker of this universe. But the latter maintain that He, [i.e., the Creator of this world,] is the fruit of a defect, and describe Him as being of an animal nature, and as not knowing that Power which is above Him, while He also exclaims, "I am God, and besides Me there is no other God." [3032] Affirming that He lies, they are themselves liars, attributing all sorts of wickedness to Him; and conceiving of one who is not above this Being as really having an existence, they are thus convicted by their own views of blasphemy against that God who really exists, while they conjure into existence a god who has no existence, to their own condemnation. And thus those who declare themselves "perfect," and as being possessed of the knowledge of all things, are found to be worse than the heathen, and to entertain more blasphemous opinions even against their own Creator. __________________________________________________________________ [3027] Comp. e.g., Matt. v. 16, Matt. v. 45, Matt. vi. 9, etc. [3028] See chap xxiii. etc. [3029] Viz., the Valentinians. [3030] Rom. i. 25. [3031] Gal. iv. 8. [3032] Isa. xlvi. 9. __________________________________________________________________ Chapter X.--Perverse interpretations of Scripture by the heretics: God created all things out of nothing, and not from pre-existent matter. 1. It is therefore in the highest degree irrational, that we should take no account of Him who is truly God, and who receives testimony from all, while we inquire whether there is above Him that [other being] who really has no existence, and has never been proclaimed by any one. For that nothing has been clearly spoken regarding Him, they themselves furnish testimony; for since they, with wretched success, transfer to that being who has been conceived of by them, those parables [of Scripture] which, whatever the form in which they have been spoken, are sought after [for this purpose], it is manifest that they now generate another [god], who was never previously sought after. For by the fact that they thus endeavour to explain ambiguous passages of Scripture (ambiguous, however, not as if referring to another god, but as regards the dispensations of [the true] God), they have constructed another god, weaving, as I said before, ropes of sand, and affixing a more important to a less important question. For no question can be solved by means of another which itself awaits solution; nor, in the opinion of those possessed of sense, can an ambiguity be explained by means of another ambiguity, or enigmas by means of another greater enigma, but things of such character receive their solution from those which are manifest, and consistent and clear. 2. But these [heretics], while striving to explain passages of Scripture and parables, bring forward another more important, and indeed impious question, to this effect, "Whether there be really another god above that God who was the Creator of the world?" They are not in the way of solving the questions [which they propose]; for how could they find means of doing so? But they append an important question to one of less consequence, and thus insert [in their speculations] a difficulty incapable of solution. For in order that they may [3033] know "knowledge" itself (yet not learning this fact, that the Lord, when thirty years old, came to the baptism of truth), they do impiously despise that God who was the Creator, and who sent Him for the salvation of men. And that they may be deemed capable of informing us whence is the substance of matter, while they believe not that God, according to His pleasure, in the exercise of His own will and power, formed all things (so that those things which now are should have an existence) out of what did not previously exist, they have collected [a multitude of] vain discourses. They thus truly reveal their infidelity; they do not believe in that which really exists, and they have fallen away into [the belief of] that which has, in fact, no existence. 3. For, when they tell us that all moist substance proceeded from the tears of Achamoth, all lucid substance from her smile, all solid substance from her sadness, all mobile substance from her terror, and that thus they have sublime knowledge on account of which they are superior to others,--how can these things fail to be regarded as worthy of contempt, and truly ridiculous? They do not believe that God (being powerful, and rich in all resources) created matter itself, inasmuch as they know not how much a spiritual and divine essence can accomplish. But they do believe that their Mother, whom they style a female from a female, produced from her passions aforesaid the so vast material substance of creation. They inquire, too, whence the substance of creation was supplied to the Creator; but they do not inquire whence [were supplied] to their Mother (whom they call the Enthymesis and impulse of the Æon that went astray) so great an amount of tears, or perspiration, or sadness, or that which produced the remainder of matter. 4. For, to attribute the substance of created things to the power and will of Him who is God of all, is worthy both of credit and acceptance. It is also agreeable [to reason], and there may be well said regarding such a belief, that "the things which are impossible with men are possible with God." [3034] While men, indeed, cannot make anything out of nothing, but only out of matter already existing, yet God is in this point pre-eminently superior to men, that He Himself called into being the substance of His creation, when previously it had no existence. But the assertion that matter was produced from the Enthymesis of an Æon going astray, and that the Æon [referred to] was far separated from her Enthymesis, and that, again, her passion and feeling, apart from herself, became matter--is incredible, infatuated, impossible, and untenable. __________________________________________________________________ [3033] This clause is unintelligible in the Latin text: by a conjectural restoration of the Greek we have given the above translation. [3034] Luke xviii. 27. __________________________________________________________________ Chapter XI.--The heretics, from their disbelief of the truth, have fallen into an abyss of error: reasons for investigating their systems. 1. They do not believe that He, who is God above all, formed by His Word, in His own territory, as He Himself pleased, the various and diversified [works of creation which exist], inasmuch as He is the former of all things, like a wise architect, and a most powerful monarch. But they believe that angels, or some power separate from God, and who was ignorant of Him, formed this universe. By this course, therefore, not yielding credit to the truth, but wallowing in falsehood, they have lost the bread of true life, and have fallen into vacuity [3035] and an abyss of shadow. They are like the dog of Æsop, which dropped the bread, and made an attempt at seizing its shadow, thus losing the [real] food. It is easy to prove from the very words of the Lord, that He acknowledges one Father and Creator of the world, and Fashioner of man, who was proclaimed by the law and the prophets, while He knows no other, and that this One is really God over all; and that He teaches that that adoption of sons pertaining to the Father, which is eternal life, takes place through Himself, conferring it [as He does] on all the righteous. 2. But since these men delight in attacking us, and in their true character of cavillers assail us with points which really tell not at all against us, bringing forward in opposition to us a multitude of parables and [captious] questions, I have thought it well, on the other side, first of all to put to them the following inquiries concerning their own doctrines, to exhibit their improbability, and to put an end to their audacity. After this has been done, [I intend] to bring forward the discourses of the Lord, so that they may not only be rendered destitute of the means of attacking us, but that, since they will be unable reasonably to reply to those questions which are put, they may see that their plan of argument is destroyed; so that, either returning to the truth, and humbling themselves, and ceasing from their multifarious phantasies, they may propitiate God for those blasphemies they have uttered against Him, and obtain salvation; or that, if they still persevere in that system of vainglory which has taken possession of their minds, they may at least find it necessary to change their kind of argument against us. __________________________________________________________________ [3035] Playing upon the doctrines of the heretics with respect to vacuity and shade. __________________________________________________________________ Chapter XII.--The Triacontad of the heretics errs both by defect and excess: Sophia could never have produced anything apart from her consort; Logos and Sige could not have been contemporaries. 1. We may [3036] remark, in the first place, regarding their Triacontad, that the whole of it marvellously falls to ruin on both sides, that is, both as respects defect and excess. They say that to indicate it the Lord came to be baptized at the age of thirty years. But this assertion really amounts to a manifest subversion of their entire argument. As to defect, this happens as follows: first of all, because they reckon the Propator among the other Æons. For the Father of all ought not to be counted with other productions; He who was not produced with that which was produced; He who was unbegotten with that which was born; He whom no one comprehends with that which is comprehended by Him, and who is on this account [Himself] incomprehensible; and He who is without figure with that which has a definite shape. For inasmuch as He is superior to the rest, He ought not to be numbered with them, and that so that He who is impassible and not in error should be reckoned with an Æon subject to passion, and actually in error. For I have shown in the book which immediately precedes this, that, beginning with Bythus, they reckon up the Triacontad to Sophia, whom they describe as the erring Æon; and I have also there set forth the names of their [Æons]; but if He be not reckoned, there are no longer, on their own showing, thirty productions of Æons, but these then become only twenty-nine. 2. Next, with respect to the first production Ennoea, whom they also term Sige, from whom again they describe Nous and Aletheia as having been sent forth, they err in both particulars. For it is impossible that the thought (Ennoea) of any one, or his silence (Sige), should be understood apart from himself; and that, being sent forth beyond him, it should possess a special figure of its own. But if they assert that the (Ennoea) was not sent forth beyond Him, but continued one with the Propator, why then do they reckon her with the other Æons --with those who were not one [with the Father], and are on this account ignorant of His greatness? If, however, she was so united (let us take this also into consideration), there is then an absolute necessity, that from this united and inseparable conjunction, which constitutes but one being, there [3037] should proceed an unseparated and united production, so that it should not be dissimilar to Him who sent it forth. But if this be so, then just as Bythus and Sige, so also Nous and Aletheia will form one and the same being, ever cleaving mutually together. And inasmuch as the one cannot be conceived of without the other, just as water cannot [be conceived of] without [the thought of] moisture, or fire without [the thought of] heat, or a stone without [the thought] of hardness (for these things are mutually bound together, and the one cannot be separated from the other, but always co-exists with it), so it behoves Bythus to be united in the same way with Ennoea, and Nous with Aletheia. Logos and Zoe again, as being sent forth by those that are thus united, ought themselves to be united, and to constitute only one being. But, according to such a process of reasoning, Homo and Ecclesia too, and indeed all the remaining conjunctions of the Æons produced, ought to be united, and always to co-exist, the one with the other. For there is a necessity in their opinion, that a female Æon should exist side by side with a male one, inasmuch as she is, so to speak, [the forthputting of] his affection. 3. These things being so, and such opinions being proclaimed by them, they again venture, without a blush, to teach that the younger Æon of the Duodecad, whom they also style Sophia, did, apart from union with her consort, whom they call Theletus, endure passion, and separately, without any assistance from him, gave birth to a production which they name "a female from a female." They thus rush into such utter frenzy, as to form two most clearly opposite opinions respecting the same point. For if Bythus is ever one with Sige, Nous with Aletheia, Logos with Zoe, and so on, as respects the rest, how could Sophia, without union with her consort, either suffer or generate anything? And if, again, she did really suffer passion apart from him, it necessarily follows that the other conjunctions also admit of disjunction and separation among themselves,--a thing which I have already shown to be impossible. It is also impossible, therefore, that Sophia suffered passion apart from Theletus; and thus, again, their whole system of argument is overthrown. For they have yet [3038] again derived the whole of remaining [material substance], like the composition of a tragedy, from that passion which they affirm she experienced apart from union with her consort. 4. If, however, they impudently maintain, in order to preserve from ruin their vain imaginations, that the rest of the conjunctions also were disjoined and separated from one another on account of this latest conjunction, then [I reply that], in the first place, they rest upon a thing which is impossible. For how can they separate the Propator from his Ennoea, or Nous from Aletheia, or Logos from Zoe, and so on with the rest? And how can they themselves maintain that they tend again to unity, and are, in fact, all at one, if indeed these very conjunctions, which are within the Pleroma, do not preserve unity, but are separate from one another; and that to such a degree, that they both endure passion and perform the work of generation without union one with another, just as hens do apart from intercourse with cocks. 5. Then, again, their first and first-begotten Ogdoad will be overthrown as follows: They must admit that Bythus and Sige, Nous and Aletheia, Logos and Zoe, Anthropos and Ecclesia, do individually dwell in the same Pleroma. But it is impossible that Sige (silence) can exist in the presence of Logos (speech), or again, that Logos can manifest himself in the presence of Sige. For these are mutually destructive of each other, even as light and darkness can by no possibility exist in the same place: for if light prevails, there cannot be darkness; and if darkness, there cannot be light, since, where light appears, darkness is put to flight. In like manner, where Sige is, there cannot be Logos; and where Logos is, there certainly cannot be Sige. But if they say that Logos simply exists within [3039] (unexpressed), Sige also will exist within, and will not the less be destroyed by the Logos within. But that he really is not merely conceived of in the mind, the very order of the production of their (Æons) shows. 6. Let them not then declare that the first and principal Ogdoad consists of Logos and Sige, but let them [as a matter of necessity] exclude either Sige or Logos; and then their first and principal Ogdoad is at an end. For if they describe the conjunctions [of the Æons] as united, then their whole argument fails to pieces. Since, if they were united, how could Sophia have generated a defect without union with her consort? If, on the other hand, they maintain that, as in production, each of the Æons possesses his own peculiar substance, then how can Sige and Logos manifest themselves in the same place? So far, then, with respect to defect. 7. But again, their Triacontad is overthrown as to excess by the following considerations. They represent Horos (whom they call by a variety of names which I have mentioned in the preceding book) as having been produced by Monogenes just like the other Æons. Some of them maintain that this Horos was produced by Monogenes, while others affirm that he was sent forth by the Propator himself in His own image. They affirm further, that a production was formed by Monogenes-- Christ and the Holy Spirit; and they do not reckon these in the number of the Pleroma, nor the Saviour either, whom they also declare to be Totum [3040] (all things). Now, it is evident even to a blind man, that not merely thirty productions, as they maintain, were sent forth, but four more along with these thirty. For they reckon the Propator himself in the Pleroma, and those too, who in succession were produced by one another. Why is it, then, that those [other beings] are not reckoned as existing with these in the same Pleroma, since they were produced in the same manner? For what just reason can they assign for not reckoning along with the other Æons, either Christ, whom they describe as having, according to the Father's will, been produced by Monogenes, or the Holy Spirit, or Horos, whom they also call Soter [3041] (Saviour), and not even the Saviour Himself, who came to impart assistance and form to their Mother? Whether is this as if these latter were weaker than the former, and therefore unworthy of the name of Æons, or of being numbered among them, or as if they were superior and more excellent? But how could they be weaker, since they were produced for the establishment and rectification of the others? And then, again, they cannot possibly be superior to the first and principal Tetrad, by which they were also produced; for it, too, is reckoned in the number above mentioned. These latter beings, then, ought also to have been numbered in the Pleroma of the Æons, or that should be deprived of the honour of those Æons which bear this appellation (the Tetrad). 8. Since, therefore, their Triacontad is thus brought to nought, as I have shown, both with respect to defect and excess (for in dealing with such a number, either excess or defect [to any extent] will render the number untenable, and how much more so great variations?), it follows that what they maintain respecting their Ogdoad and Duodecad is a mere fable which cannot stand. Their whole system, moreover, falls to the ground, when their very foundation is destroyed and dissolved into Bythus, [3042] that is, into what has no existence. Let them, then, henceforth seek to set forth some other reasons why the Lord came to be baptized at the age of thirty years, and [explain in some other way] the Duodecad of the apostles; and [the fact stated regarding] her who suffered from an issue of blood; and all the other points respecting which they so madly labour in vain. __________________________________________________________________ [3036] The text vacillates between "dicemus" and "dicamus." [3037] This sentence is confused in the Latin text, but the meaning is evidently that given above. [3038] It is difficult to see the meaning of "iterum" here. Harvey begins a new paragraph with this sentence. [3039] endiathetos --simply conceived in the mind--used in opposition to prophorikos, expressed. [3040] Harvey remarks that "the author perhaps wrote Oron (Horos), which was read by the translator Olon (totum)." [3041] Since Soter does not occur among the various appellations of Horos mentioned by Irenæus (i. 11, 4), Grabe proposes to read Stauros, and Massuet Lytrotes; but Harvey conceives that the difficulty is explained by the fact that Horos was a power of Soter (i. 3, 3). [3042] Irenæus here, after his custom, plays upon the word Bythus (profundity), which, in the phraseology of the Valentinians, was a name of the Propator, but is in this passage used to denote an unfathomable abyss. __________________________________________________________________ Chapter XIII.--The first order of production maintained by the heretics is altogether indefensible. 1. I now proceed to show, as follows, that the first order of production, as conceived of by them, must be rejected. For they maintain that Nous and Aletheia were produced from Bythus and his Ennoea, which is proved to be a contradiction. For Nous is that which is itself chief, and highest, and, as it were, the principle and source of all understanding. Ennoea, again, which arises from him, is any sort of emotion concerning any subject. It cannot be, therefore, that Nous was produced by Bythus and Ennoea; it would be more like the truth for them to maintain that Ennoea was produced as the daughter of the Propator and this Nous. For Ennoea is not the daughter of Nous, as they assert, but Nous becomes the father of Ennoea. For how can Nous have been produced by the Propator, when he holds the chief and primary place of that hidden and invisible affection which is within Him? By this affection sense is produced, and Ennoea, and Enthymesis, and other things which are simply synonyms for Nous himself. As I have said already, they are merely certain definite exercises in thought of that very power concerning some particular subject. We understand the [several] terms according to their [3043] length and breadth of meaning, not according to any [fundamental] change [of signification]; and the [various exercises of thought] are limited by [the same sphere of] knowledge, and are expressed together by [the same] term, the [very same] sense remaining within, and creating, and administering, and freely governing even by its own power, and as it pleases, the things which have been previously mentioned. 2. For the first exercise of that [power] respecting anything, is styled Ennoea; but when it continues, and gathers strength, and takes possession of the whole soul, it is called Enthymesis. This Enthymesis, again, when it exercises itself a long time on the same point, and has, as it were, been proved, is named Sensation. And this Sensation, when it is much developed, becomes Counsel. The increase, again, and greatly developed exercise of this Counsel becomes the Examination of thought (Judgment); and this remaining in the mind is most properly termed Logos (reason), from which the spoken Logos (word) proceeds. [3044] But all the [exercises of thought] which have been mentioned are [fundamentally] one and the same, receiving their origin from Nous, and obtaining [different] appellation according to their increase. Just as the human body, which is at one time young, then in the prime of life, and then old, has received [different] appellations according to its increase and continuance, but not according to any change of substance, or on account of any [real] loss of body, so is it with those [mental exercises]. For, when one [mentally] contemplates anything, he also thinks of it; and when he thinks of it, he has also knowledge regarding it; and when he knows it, he also considers it; and when he considers it, he also mentally handles it; and when he mentally handles it, he also speaks of it. But, as I have already said, it is Nous who governs all these [mental processes], while He is himself invisible, and utters speech of himself by means of those processes which have been mentioned, as it were by rays [proceeding from Him], but He himself is not sent forth by any other. 3. These things may properly be said to hold good in men, since they are compound by nature, and consist of a body and a soul. But those who affirm that Ennoea was sent forth from God, and Nous from Ennoea, and then, in succession, Logos from these, are, in the first place, to be blamed as having improperly used these productions; and, in the next place, as describing the affections, and passions, and mental tendencies of men, while they [thus prove themselves] ignorant of God. By their manner of speaking, they ascribe those things which apply to men to the Father of all, whom they also declare to be unknown to all; and they deny that He himself made the world, to guard against attributing want of power [3045] to Him; while, at the same time, they endow Him with human affections and passions. But if they had known the Scriptures, and been taught by the truth, they would have known, beyond doubt, that God is not as men are; and that His thoughts are not like the thoughts of men. [3046] For the Father of all is at a vast distance from those affections and passions which operate among men. He is a simple, uncompounded Being, without diverse members, [3047] and altogether like, and equal to himself, since He is wholly understanding, and wholly spirit, and wholly thought, and wholly intelligence, and wholly reason, and wholly hearing, and wholly seeing, and wholly light, and the whole source of all that is good--even as the religious and pious are wont to speak concerning God. 4. He is, however, above [all] these properties, and therefore indescribable. For He may well and properly be called an Understanding which comprehends all things, but He is not [on that account] like the understanding of men; and He may most properly be termed Light, but He is nothing like that light with which we are acquainted. And so, in all other particulars, the Father of all is in no degree similar to human weakness. He is spoken of in these terms according to the love [we bear Him]; but in point of greatness, our thoughts regarding Him transcend these expressions. If then, even in the case of human beings, understanding itself does not arise from emission, nor is that intelligence which produces other things separated from the living man, while its motions and affections come into manifestation, much more will the mind of God, who is all understanding, never by any means be separated from Himself; nor can anything [3048] [in His case] be produced as if by a different Being. 5. For if He produced intelligence, then He who did thus produce intelligence must be understood, in accordance with their views, as a compound and corporeal Being; so that God, who sent forth [the intelligence referred to], is separate from it, and the intelligence which was sent forth separate [from Him]. But if they affirm that intelligence was sent forth from intelligence, they then cut asunder the intelligence of God, and divide it into parts. And whither has it gone? Whence was it sent forth? For whatever is sent forth from any place, passes of necessity into some other. But what existence was there more ancient than the intelligence of God, into which they maintain it was sent forth? And what a vast region that must have been which was capable of receiving and containing the intelligence of God! If, however, they affirm [that this emission took place] just as a ray proceeds from the sun, then, as the subjacent air which receives the ray must have had an existence prior to it, so [by such reasoning] they will indicate that there was something in existence, into which the intelligence of God was sent forth, capable of containing it, and more ancient than itself. Following upon this, we must hold that, as we see the sun, which is less than all things, sending forth rays from himself to a great distance, so likewise we say that the Propator sent forth a ray beyond, and to a great distance from, Himself. But what can be conceived of beyond, or at a distance from, God, into which He sent forth this ray? 6. If, again, they affirm that that [intelligence] was not sent forth beyond the Father, but within the Father Himself, then, in the first place, it becomes superfluous to say that it was sent forth at all. For how could it have been sent forth if it continued within the Father? For an emission is the manifestation of that which is emitted, beyond him who emits it. In the next place, this [intelligence] being sent forth, both that Logos who springs from Him will still be within the Father, as will also be the future emissions proceeding from Logos. These, then, cannot in such a case be ignorant of the Father, since they are within Him; nor, being all equally surrounded by the Father, can any one know Him less [than another] according to the descending order of their emission. And all of them must also in an equal measure continue impassible, since they exist in the bosom of their Father, and none of them can ever sink into a state of degeneracy or degradation. For with the Father there is no degeneracy, unless perchance as in a great circle a smaller is contained, and within this one again a smaller; or unless they affirm of the Father, that, after the manner of a sphere or a square, He contains within Himself on all sides the likeness of a sphere, or the production of the rest of the Æons in the form of a square, each one of these being surrounded by that one who is above him in greatness, and surrounding in turn that one who is after him in smallness; and that on this account, the smallest and the last of all, having its place in the centre, and thus being far separated from the Father, was really ignorant of the Propator. But if they maintain any such hypothesis, they must shut up their Bythus within a definite form and space, while He both surrounds others, and is surrounded by them; for they must of necessity acknowledge that there is something outside of Him which surrounds Him. And none the less will the talk concerning those that contain, and those that are contained, flow on into infinitude; and all [the Æons] will most clearly appear to be bodies enclosed [by one another]. 7. Further, they must also confess either that He is mere vacuity, or that the entire universe is within Him; and in that case all will in like degree partake of the Father. Just as, if one forms circles in water, or round or square figures, all these will equally partake of water; just as those, again, which are framed in the air, must necessarily partake of air, and those which [are formed] in light, of light; so must those also who are within Him all equally partake of the Father, ignorance having no place among them. Where, then, is this partaking of the Father who fills [all things]? If, indeed, He has filled [all things], there will be no ignorance among them. On this ground, then, their work of [supposed] degeneracy is brought to nothing, and the production of matter with the formation of the rest of the world; which things they maintain to have derived their substance from passion and ignorance. If, on the other hand, they acknowledge that He is vacuity, then they fall into the greatest blasphemy; they deny His spiritual nature. For how can He be a spiritual being, who cannot fill even those things which are within Him? 8. Now, these remarks which have been made concerning the emission of intelligence are in like manner applicable in opposition to those who belong to the school of Basilides, as well as in opposition to the rest of the Gnostics, from whom these also (the Valentinians) have adopted the ideas about emissions, and were refuted in the first book. But I have now plainly shown that the first production of Nous, that is, of the intelligence they speak of, is an untenable and impossible opinion. And let us see how the matter stands with respect to the rest [of the Æons]. For they maintain that Logos and Zoe were sent forth by him (i.e., Nous) as fashioners of this Pleroma; while they conceive of an emission of Logos, that is, the Word after the analogy of human feelings, and rashly form conjectures respecting God, as if they had discovered something wonderful in their assertion that Logos was I produced by Nous. All indeed have a clear perception that this may be logically affirmed with respect to men. [3049] But in Him who is God over all, since He is all Nous, and all Logos, as I have said before, and has in Himself nothing more ancient or late than another, and nothing at variance with another, but continues altogether equal, and similar, and homogeneous, there is no longer ground for conceiving of such production in the order which has been mentioned. Just as he does not err who declares that God is all vision, and all hearing (for in what manner He sees, in that also He hears; and in what manner He hears, in that also He sees), so also he who affirms that He is all intelligence, and all word, and that, in whatever respect He is intelligence, in that also He is word, and that this Nous is His Logos, will still indeed have only an inadequate conception of the Father of all, but will entertain far more becoming [thoughts regarding Him] than do those who transfer the generation of the word to which men gave utterance to the eternal Word of God, assigning a beginning and course of production [to Him], even as they do to their own word. And in what respect will the Word of God--yea, rather God Himself, since He is the Word--differ from the word of men, if He follows the same order and process of generation? 9. They have fallen into error, too, respecting Zoe, by maintaining that she was produced in the sixth place, when it behoved her to take precedence of all [the rest], since God is life, and incorruption, and truth. And these and such like attributes have not been produced according to a gradual scale of descent, but they are names of those perfections which always exist in God, so far as it is possible and proper for men to hear and to speak of God. For with the name of God the following words will harmonize: intelligence, word, life, incorruption, truth, wisdom, goodness, and such like. And neither can any one maintain that intelligence is more ancient than life, for intelligence itself is life; nor that life is later than intelligence, so that He who is the intellect of all, that is God, should at one time have been destitute of life. But if they affirm that life was indeed [previously] in the Father, but was produced in the sixth place in order that the Word might live, surely it ought long before, [according to such reasoning,] to have been sent forth, in the fourth place, that Nous might have life; and still further, even before Him, [it should have been] with Bythus, that their Bythus might live. For to reckon Sige, indeed, along with their Propator, and to assign her to Him as His consort, while they do not join Zoe to the number,--is not this to surpass all other madness? 10. Again, as to the second production which proceeds from these [Æons who have been mentioned],--that, namely, of Homo and Ecclesia,--their very fathers, falsely styled Gnostics, strive among themselves, each one seeking to make good his own opinions, and thus convicting themselves of being wicked thieves. They maintain that it is more suitable to [the theory of] production-- as being, in fact, truth-like--that the Word was produced by man, and not man by the Word; and that man existed prior to the Word, and that this is really He who is God over all. And thus it is, as I have previously remarked, that heaping together with a kind of plausibility all human feelings, and mental exercises, and formation of intentions, and utterances of words, they have lied with no plausibility at all against God. For while they ascribe the things which happen to men, and whatsoever they recognise themselves as experiencing, to the divine reason, they seem to those who are ignorant of God to make statements suitable enough. And by these human passions, drawing away their intelligence, while they describe the origin and production of the Word of God in the fifth place, they assert that thus they teach wonderful mysteries, unspeakable and sublime, known to no one but themselves. It was, [they affirm,] concerning these that the Lord said, "Seek, and ye shall find," [3050] that is, that they should inquire how Nous and Aletheia proceeded from Bythus and Sage; whether Logos and Zoe again derive their origin from these and then, whether Anthropos and Ecclesia proceed from Logos and Zoe. __________________________________________________________________ [3043] This sentence appears to us, after long study, totally untranslateable. The general meaning seems to be, that whatever name is given to mental acts, whether they are called Ennoea, Enthymesis, or by whatever other appellation, they are all but exercises of the same fundamental power, styled Nous. Compare the following section. [3044] "The following," says Harvey, "may be considered to be consecutive steps in the evolution of logos as a psychological entity. Ennoea, conception; Enthymesis, intention; Sensation, thought; Consilium, reasoning; Cogitationis Examinatio, judgment; in Mente Perseverans, Logos endiathetos; Emissibile Verbum, Logos prophoikos." [3045] That is, lest He should be thought destitute of power, as having been unable to prevent evil from having a place in creation. [3046] Isa. lv. 8. [3047] The Latin expression is "similimembrius," which some regard as the translation of homoiokolos, and others of homoiomeres; but in either case the meaning will be as given above. [3048] That is, His Nous, Ennoea, etc., can have no independent existence. The text fluctuates between "emittitur" and "emittetur." [3049] That is, in human beings no doubt, thought (Nous) precedes speech (Logos). [3050] Matt. vii. 7. __________________________________________________________________ Chapter XIV.--Valentinus and his followers derived the principles of their system from the heathen; the names only are changed. 1. Much more like the truth, and more pleasing, is the account which Antiphanes, [3051] one of the ancient comic poets, gives in his Theogony as to the origin of all things. For he speaks Chaos as being produced from Night and Silence; relates that then Love [3052] sprang from Chaos and Night; from this again, Light; and that from this, in his opinion, were derived all the rest of the first generation of the gods. After these he next introduces a second generation of gods, and the creation of the world; then he narrates the formation of mankind by the second order of the gods. These men (the heretics), adopting this fable as their own, have ranged their opinions round it, as if by a sort of natural process, changing only the names of the things referred to, and setting forth the very same beginning of the generation of all things, and their production. In place of Night and Silence they substitute Bythus and Sige; instead of Chaos, they put Nous; and for Love (by whom, says the comic poet, all other things were set in order) they have brought forward the Word; while for the primary and greatest gods they have formed the Æons; and in place of the secondary gods, they tell us of that creation by their mother which is outside of the Pleroma, calling it the second Ogdoad. They proclaim to us, like the writer referred to, that from this (Ogdoad) came the creation of the world and the formation of man, maintaining that they alone are acquainted with these ineffable and unknown mysteries. Those things which are everywhere acted in the theatres by comedians with the clearest voices they transfer to their own system, teaching them undoubtedly through means of the same arguments, and merely changing the names. 2. And not only are they convicted of bringing forward, as if their own [original ideas], those things which are to be found among the comic poets, but they also bring together the things which have been said by all those who were ignorant of God, and who are termed philosophers; and sewing together, as it were, a motley garment out of a heap of miserable rags, they have, by their subtle manner of expression, furnished themselves with a cloak which is really not their own. They do, it is true, introduce a new kind of doctrine, inasmuch as by a new sort of art it has been substituted [for the old]. Yet it is in reality both old and useless, since these very opinions have been sewed together out of ancient dogmas redolent of ignorance and irreligion. For instance, Thales [3053] of Miletus affirmed that water was the generative and initial principle of all things. Now it is just the same thing whether we say water or Bythus. The poet Homer, [3054] again, held the opinion that Oceanus, along with mother Tethys, was the origin of the gods: this idea these men have transferred to Bythus and Sige. Anaximander laid it down that infinitude is the first principle of all things, having seminally in itself the generation of them all, and from this he declares the immense worlds [which exist] were formed: this, too, they have dressed up anew, and referred to Bythus and their Æons. Anaxagoras, again, who has also been surnamed "Atheist," gave it as his opinion that animals were formed from seeds falling down from heaven upon earth. This thought, too, these men have transferred to "the seed" of their Mother, which they maintain to be themselves; thus acknowledging at once, in the judgment of such as are possessed of sense, that they themselves are the offspring of the irreligious Anaxagoras. 3. Again, adopting the [ideas of] shade and vacuity from Democritus and Epicurus, they have fitted these to their own views, following upon those [teachers] who had already talked a great deal about a vacuum and atoms, the one of which they called that which is, and the other that which is not. In like manner, these men call those things which are within the Pleroma real existences, just as those philosophers did the atoms; while they maintain that those which are without the Pleroma have no true existence, even as those did respecting the vacuum. They have thus banished themselves in this world (since they are here outside of the Pleroma) into a place which has no existence. Again, when they maintain that these things [below] are images of those which have a true existence [above], they again most manifestly rehearse the doctrine of Democritus and Plato. For Democritus was the first who maintained that numerous and diverse figures were stamped, as it were, with the forms [of things above], and descended from universal space into this world. But Plato, for his part, speaks of matter, and exemplar, [3055] and God. These men, following those distinctions, have styled what he calls ideas, and exemplar, the images of those things which are above; while, through a mere change of name, they boast themselves as being discoverers and contrivers of this kind of imaginary fiction. 4. This opinion, too, that they hold the Creator formed the world out of previously existing matter, both Anaxagoras, Empedocles, and Plato expressed before them; as, forsooth, we learn they also do under the inspiration of their Mother. Then again, as to the opinion that everything of necessity passes away to those things out of which they maintain it was also formed, and that God is the slave of this necessity, so that He cannot impart immortality to what is mortal, or bestow incorruption on what is corruptible, but every one passes into a substance similar in nature to itself, both those who are named Stoics from the portico (stoa), and indeed all that are ignorant of God, poets and historians alike, make the same affirmation. [3056] Those [heretics] who hold the same [system of] infidelity have ascribed, no doubt, their own proper region to spiritual beings,--that, namely, which is within the Pleroma, but to animal beings the intermediate space, while to corporeal they assign that which is material. And they assert that God Himself can do no otherwise, but that every one of the [different kinds of substance] mentioned passes away to those things which are of the same nature [with itself]. 5. Moreover, as to their saying that the Saviour was formed out of all the Æons, by every one of them depositing, so to speak, in Him his own special flower, they bring forward nothing new that may not be found in the Pandora of Hesiod. For what he says respecting her, these men insinuate concerning the Saviour, bringing Him before us as Pandoros (All-gifted), as if each of the Æons had bestowed on Him what He possessed in the greatest perfection. Again, their opinion as to the indifference of [eating of] meats and other actions, and as to their thinking that, from the nobility of their nature, they can in no degree at all contract pollution, whatever they eat or perform, they have derived it from the Cynics, since they do in fact belong to the same society as do these [philosophers]. They also strive to transfer to [the treatment of matters of] faith that hairsplitting and subtle mode of handling questions which is, in fact, a copying of Aristotle. 6. Again, as to the desire they exhibit to refer this whole universe to numbers, they have learned it from the Pythagoreans. For these were the first who set forth numbers as the initial principle of all things, and [described] that initial principle of theirs as being both equal and unequal, out of which [two properties] they conceived that both things sensible [3057] and immaterial derived their origin. And [they held] that one set of first principles [3058] gave rise to the matter [of things], and another to their form. They affirm that from these first principles all things have been made, just as a statue is of its metal and its special form. Now, the heretics have adapted this to the things which are outside of the Pleroma. The [Pythagoreans] maintained that the [3059] principle of intellect is proportionate to the energy wherewith mind, as a recipient of the comprehensible, pursues its inquiries, until, worn out, it is resolved at length in the Indivisible and One. They further affirm that Hen--that is, One--is the first principle of all things, and the substance of all that has been formed. From this again proceeded the Dyad, the Tetrad, the Pentad, and the manifold generation of the others. These things the heretics repeat, word for word, with a reference to their Pleroma and Bythus. From the same source, too, they strive to bring into vogue those conjunctions which proceed from unity. Marcus boasts of such views as if they were his own, and as if he were seen to have discovered something more novel than others, while he simply sets forth the Tetrad of Pythagoras as the originating principle and mother of all things. 7. But I will merely say, in opposition to these men --Did all those who have been mentioned, with whom you have been proved to coincide in expression, know, or not know, the truth? If they knew it, then the descent of the Saviour into this world was superfluous. For why [in that case] did He descend? Was it that He might bring that truth which was [already] known to the knowledge of those who knew it? If, on the other hand, these men did not know it, then how is it that, while you express yourselves in the same terms as do those who knew not the truth, ye boast that yourselves alone possess that knowledge which is above all things, although they who are ignorant of God [likewise] possess it? Thus, then, by a complete perversion [3060] of language, they style ignorance of the truth knowledge: and Paul well says [of them,] that [they make use of] "novelties of words of false knowledge." [3061] For that knowledge of theirs is truly found to be false. If, however, taking an impudent course with respect to these points, they declare that men indeed did not know the truth, but that their Mother, [3062] the seed of the Father, proclaimed the mysteries of truth through such men, even as also through the prophets, while the Demiurge was ignorant [of the proceeding], then I answer, in the first place, that the things which were predicted were not of such a nature as to be intelligible to no one; for the men themselves knew what they were saying, as did also their disciples, and those again succeeded these. And, in the next place, if either the Mother or her seed knew and proclaimed those things which were of the truth (and the Father [3063] is truth), then on their theory the Saviour spoke falsely when He said, "No one knoweth the Father but the Son," [3064] unless indeed they maintain that their seed or Mother is No-one. 8. Thus far, then, by means of [ascribing to their Æons] human feelings, and by the fact that they largely coincide in their language with many of those who are ignorant of God, they have been seen plausibly drawing a certain number away [from the truth]. They lead them on by the use of those [expressions] with which they have been familiar, to that sort of discourse which treats of all things, setting forth the production of the Word of God, and of Zoe, and of Nous, and bringing into the world, as it were, the [successive] emanations of the Deity. The views, again, which they propound, without either plausibility or parade, are simply lies from beginning to end. Just as those who, in order to lure and capture any kind of animals, place their accustomed food before them, gradually drawing them on by means of the familiar aliment, until at length they seize it, but, when they have taken them captive, they subject them to the bitterest of bondage, and drag them along with violence whithersoever they please; so also do these men gradually and gently persuading [others], by means of their plausible speeches, to accept of the emission which has been mentioned, then bring forward things which are not consistent, and forms of the remaining emissions which are not such as might have been expected. They declare, for instance, that [ten] [3065] Æons were sent forth by Logos and Zoe, while from Anthropos and Ecclesia there proceeded twelve, although they have neither proof, nor testimony, nor probability, nor anything whatever of such a nature [to support these assertions]; and with equal folly and audacity do they wish it to be believed that from Logos and Zoe, being Æons, were sent forth Bythus and Mixis, Ageratos and Henosis, Autophyes and Hedone, Acinetos and Syncrasis, Monogenes and Macaria. Moreover, [as they affirm,] there were sent forth, in a similar way, from Anthropos and Ecclesia, being Æons, Paracletus and Pistis, Patricos and Elpis, Metricos and Agape, Ainos and Synesis, Ecclesiasticus and Macariotes, Theletos and Sophia. 9. The passions and error of this Sophia, and how she ran the risk of perishing through her investigation [of the nature] of the Father, as they relate, and what took place outside of the Pleroma, and from what sort of a defect they teach that the Maker of the world was produced, I have set forth in the preceding book, describing in it, with all diligence, the opinions of these heretics. [I have also detailed their views] respecting Christ, whom they describe as having been produced subsequently to all these, and also regarding Soter, who, [according to them,] derived his being from those Æons who were formed within the Pleroma. [3066] But I have of necessity mentioned their names at present, that from these the absurdity of their falsehood may be made manifest, and also the confused nature of the nomenclature they have devised. For they themselves detract from [the dignity of] their Æons by a multitude of names of this sort. They give out names plausible and credible to the heathen, [as being similar] to those who are called their twelve gods, [3067] and even these they will have to be images of their twelve Æons. But the images [so called] can produce names [of their own] much more seemly, and more powerful through their etymology to indicate divinity [than are those of their fancied prototypes]. __________________________________________________________________ [3051] Nothing is known of this writer. Several of the same name are mentioned by the ancients, but to none of them is a work named Theogonia ascribed. He is supposed to be the same poet as is cited by Athenæus, but that writer quotes from a work styled 'Aphrodites gonai. [3052] The Latin is "Cupidinem;" and Harvey here refers to Aristotle, who "quotes the authority of Hesiod and Parmenides as saying that Love is the eternal intellect, reducing Chaos into order." [3053] Compare, on the opinions of the philosophers referred to in this chapter, Hippolytus, Philosoph., book i. [3054] Iliad, xiv. 201; vii. 99. [3055] The Latin has here exemplum, corresponding doubtless to paradeigma, and referring to those ideai of all things which Plato supposed to have existed for ever in the divine mind. [3056] [Our author's demonstration of the essential harmony of Gnosticism with the old mythologies, and the philosophies of the heathen, explains the hold it seems to have gained among nominal converts to Christianity, and also the necessity for a painstaking refutation of what seem to us mere absurdities. The great merit of Irenæus is thus illustrated: he gave the death-blow to heathenism in extirpating heresy.] [3057] The Latin text reads "sensibilia et insensata;" but these words, as Harvey observes, must be the translation of aistheta kai anaistheta, --"the former referring to material objects of sense, the latter to the immaterial world of intellect." [3058] This clause is very obscure, and we are not sure if the above rendering brings out the real meaning of the author. Harvey takes a different view of it, and supposes the original Greek to have been, kai allas men tes hupostaseos archas einai allas de tes aistheseos kai tes ousias. He then remarks: "The reader will observe that the word hupostasis here means intellectual substance, ousia material; as in V. c. ult. The meaning therefore of the sentence will be, And they affirmed that the first principles of intellectual substance and of sensible and material existence were diverse, viz., unity was the exponent of the first, duality of the second." [3059] All the editors confess the above sentence hopelessly obscure. We have given Harvey's conjectural translation. [3060] Literally, "antiphrasis." [3061] 1 Tim. vi. 20. The text is, "Vocum novitates falsæ agnitionis," kainophonias having apparently been read in the Greek instead of kenophonias as in Text. Rec. [3062] Grabe and others insert "vel" between these words. [3063] It seems necessary to regard these words as parenthetical, though the point is overlooked by all the editors. [3064] Matt. xi. 27. [3065] "Decem" is of doubtful authority. [3066] The text has "qui in labe facti sunt;" but, according to Harvey, "the sense requires pleromati instead of ektromati in the original." [3067] Viz., the "Dii majorum gentium" of the Gentiles. __________________________________________________________________ Chapter XV.--No account can be given of these productions. 1. But let us return to the fore-mentioned question as to the production [of the Æons]. And, in the first place, let them tell us the reason of the production of the Æons being of such a kind that they do not come in contact with any of those things which belong to creation. For they maintain that those things [above] were not made on account of creation, but creation on account of them; and that the former are not images of the latter, but the latter of the former. As, therefore, they render a reason for the images, by saying that the month has thirty days on account of the thirty Æons, and the day twelve hours, and the year twelve months, on account of the twelve Æons which are within the Pleroma, with other such nonsense of the same kind, let them now tell us also the reason for that production of the Æons, why it was of such a nature, for what reason the first and first-begotten Ogdoad was sent forth, and not a Pentad, or a Triad, or a Septenad, or any one of those which are defined by a different number? Moreover, how did it come to pass, that from Logos and Zoe were sent forth ten Æons, and neither more nor less; while again from Anthropos and Ecclesia proceeded twelve, although these might have been either more or less numerous? 2. And then, again, with reference to the entire Pleroma, what reason is there that it should be divided into these three --an Ogdoad, a Decad, and a Duodecad--and not into some other number different from these? Moreover, with respect to the division itself, why has it been made into three parts, and not into four, or five, or six, or into some other number among those which have no connection with such numbers [3068] as belong to creation? For they describe those [Æons above] as being more ancient than these [created things below], and it behoves them to possess their principle [of being] in themselves, one which existed before creation, and not after the pattern of creation, all exactly agreeing as to the point. [3069] 3. The account which we give of creation is one harmonious with that regular order [of things prevailing in the world], for this scheme of ours is adapted to the [3070] things which have [actually] been made; but it is a matter of necessity that they, being unable to assign any reason belonging to the things themselves, with regard to those beings that existed before [creation], and were perfected by themselves, should fall into the greatest perplexity. For, as to the points on which they interrogate us as knowing nothing of creation, they themselves, when questioned in turn respecting the Pleroma, either make mention of mere human feelings, or have recourse to that sort of speech which bears only upon that harmony observable in creation, improperly giving us replies concerning things which are secondary, and not concerning those which, as they maintain, are primary. For we do not question them concerning that harmony which belongs to creation, nor concerning human feelings; but because they must acknowledge, as to their octiform, deciform, and duodeciform Pleroma (the image of which they declare creation to be), that their Father formed it of that figure vainly and thoughtlessly, and must ascribe to Him deformity, if He made anything without a reason. Or, again, if they declare that the Pleroma was so produced in accordance with the foresight of the Father, for the sake of creation, as if He had thus symmetrically arranged its very essence, then it follows that the Pleroma can no longer be regarded as having been formed on its own account, but for the sake of that [creation] which was to be its image as possessing its likeness (just as the clay model is not moulded for its own sake, but for the sake of the statue in brass, or gold, or silver about to be formed), then creation will have greater honour than the Pleroma, if, for its sake, those things [above] were produced. __________________________________________________________________ [3068] Referring to numbers like 4, 5, 6, which do not correspond to any important fact in creation, as 7 e.g., does to the number of the planets. [3069] The Latin text is here scarcely intelligible, and is variously pointed by the editors. [3070] Harvey explains "his" as here denoting "in his," but we are at a loss to know how he would translate the passage. It is in the highest degree obscure. __________________________________________________________________ Chapter XVI.--The Creator of the world either produced of Himself the images of things to be made, or the Pleroma was formed after the image of some previous system; and so on ad infinitum. 1. But if they will not yield assent to any one of these conclusions, since in that case they would be proved by us as incapable of rendering any reason for such a production of their Pleroma, they will of necessity be shut up to this--that they confess that, above the Pleroma, there was some other system more spiritual and more powerful, after the image of which their Pleroma was formed. For if the Demiurge did not of himself construct that figure of creation which exists, but made it after the form of those things which are above, then from whom did their Bythus--who, to be sure, brought it about that the Pleroma should be possessed of a configuration of this kind--receive the figure of those things which existed before Himself? For it must needs be, either that the intention [of creating] dwelt in that god who made the world, so that of his own power, and from himself, he obtained the model of its formation; or, if any departure is made from this being, then there will arise a necessity for constantly asking whence there came to that one who is above him the configuration of those things which have been made; what, too, was the number of the productions; and what the substance of the model itself? If, however, it was in the power of Bythus to impart of himself such a configuration to the Pleroma, then why may it not have been in the power of the Demiurge to form of himself such a world as exists? And then, again, if creation be an image of those things [above], why should we not affirm that those are, in turn, images of others above them, and those above these again, of others, and thus go on supposing innumerable images of images? 2. This difficulty presented itself to Basilides after he had utterly missed the truth, and was conceiving that, by an infinite succession of those beings that were formed from one another, he might escape such perplexity. When he had proclaimed that three hundred and sixty-five heavens were formed through succession and similitude by one another, and that a manifest proof [of the existence] of these was found in the number of the days of the year, as I stated before; and that above these there was a power which they also style Unnameable, and its dispensation--he did not even in this way escape such perplexity. For, when asked whence came the image of its configuration to that heaven which is above all, and from which he wishes the rest to be regarded as having been formed by means of succession, he will say, from that dispensation which belongs to the Unnameable. He must then say, either that the Unspeakable formed it of himself, or he will find it necessary to acknowledge that there is some other power above this being, from whom his unnameable One derived such vast numbers of configurations as do, according to him, exist. 3. How much safer and more accurate a course is it, then, to confess at once that which is true: that this God, the Creator, who formed the world, is the only God, and that there is no other God besides Him--He Himself receiving from Himself the model and figure of those things which have been made--than that, after wearying ourselves with such an impious and circuitous description, we should be compelled, at some point or another, to fix the mind on some One, and to confess that from Him proceeded the configuration of things created. 4. As to the accusation brought against us by the followers of Valentinus, when they declare that we continue in that Hebdomad which is below, as if we could not lift our minds on high, nor understand those things which are above, because we do not accept their monstrous assertions: this very charge do the followers of Basilides bring in turn against them, inasmuch as they (the Valentinians) keep circling about those things which are below, [going] as far as the first and second Ogdoad, and because they unskilfully imagine that, immediately after the thirty Æons, they have discovered Him who is above all things Father, not following out in thought their investigations to that Pleroma which is above the three hundred and sixty-five heavens, which [3071] is above forty-five Ogdoads. And any one, again, might bring against them the same charge, by imagining four thousand three hundred and eighty heavens, or Æons, since the days of the year contain that number of hours. If, again, some one adds also the nights, thus doubling the hours which have been mentioned, imagining that [in this way] he has discovered a great multitude of Ogdoads, and a kind of innumerable company [3072] of Æons, and thus, in opposition to Him who is above all things Father, conceiving himself more perfect than all [others], he will bring the same charge against all, inasmuch as they are not capable of rising to the conception of such a multitude of heavens or Æons as he has announced, but are either so deficient as to remain among those things which are below, or continue in the intermediate space. __________________________________________________________________ [3071] The text is here doubtful: Harvey proposes to read "qui" instead of "quæ," but we prefer "quod" with Grabe. The meaning is, that three hundred and sixty-five is more than forty-five Ogdoads (45 × 8 = 360). [3072] "Operositatem." corresponding to pragmateian, lit. manufacture. __________________________________________________________________ Chapter XVII.--Inquiry into the production of the Æons: whatever its supposed nature, it is in every respect inconsistent; and on the hypothesis of the heretics, even Nous and the Father Himself would be stained with ignorance. 1. That system, then, which has respect to their Pleroma, and especially that part of it which refers to the primary Ogdoad being thus burdened with so great contradictions and perplexities, let me now go on to examine the remainder of their scheme. [In doing so] on account of their madness, I shall be making inquiry respecting things which have no real existence; yet it is necessary to do this, since the treatment of this subject has been entrusted to me, and since I desire all men to come to the knowledge of the truth, as well as because thou thyself hast asked to receive from me full and complete means for overturning [the views of] these men. 2. I ask, then, in what manner were the rest of the Æons produced? Was it so as to be united with Him who produced them, even as the solar rays are with the sun; or was it actually [3073] and separately, so that each of them possessed an independent existence and his own special form, just as has a man from another man, and one herd of cattle from another? Or was it after the manner of germination, as branches from a tree? And were they of the same substance with those who produced them, or did they derive their substance from some other [kind of] substance? Also, were they produced at the same time, so as to be contemporaries; or after a certain order, so that some of them were older, and others younger? And, again, are they uncompounded and uniform, and altogether equal and similar among themselves, as spirit and light are produced; or are they compounded and different, unlike [to each other] in their members? 3. If each of them was produced, after the manner of men, actually and according to its own generation, then either those thus generated by the Father will be of the same substance with Him, and similar to their Author; or if [3074] they appear dissimilar, then it must of necessity be acknowledged that they are [formed] of some different substance. Now, if the beings generated by the Father be similar to their Author, then those who have been produced must remain for ever impassible, even as is He who produced them; but if, on the other hand, they are of a different substance, which is capable of passion, then whence came this dissimilar substance to find a place within the incorruptible Pleroma? Further, too, according to this principle, each one of them must be understood as being completely separated from every other, even as men are not mixed with nor united the one to the other, but each having a distinct shape of his own, and a definite sphere of action, while each one of them, too, is formed of a particular size, --qualities characteristic of a body, and not of a spirit. Let them therefore no longer speak of the Pleroma as being spiritual, or of themselves as "spiritual," if indeed their Æons sit feasting with the Father, just as if they were men, and He Himself is of such a configuration as those reveal Him to be who were produced by Him. 4. If, again, the Æons were derived from Logos, Logos from Nous, and Nous from Bythus, just as lights are kindled from a light--as, for example, torches are from a torch--then they may no doubt differ in generation and size from one another; but since they are of the same substance with the Author of their production, they must either all remain for ever impassible, or their Father Himself must participate in passion. For the torch which has been kindled subsequently cannot be possessed of a different kind of light from that which preceded it. Wherefore also their lights, when blended in one, return to the original identity, since that one light is then formed which has existed even from the beginning. But we cannot speak, with respect to light itself, of some part being more recent in its origin, and another being more ancient (for the whole is but one light); nor can we so speak even in regard to those torches which have received the light (for these are all contemporary as respects their material substance, for the substance of torches is one and the same), but simply as to [the time of] its being kindled, since one was lighted a little while ago, and another has just now been kindled. 5. The defect, therefore, of that passion which has regard to ignorance, will either attach alike to their whole Pleroma, since [all its members] are of the same substance; and the Propator will share in this defect of ignorance--that is, will be ignorant of Himself; or, on the other hand, all those lights which are within the Pleroma will alike remain for ever impassible. Whence, then, comes the passion of the youngest Æon, if the light of the Father is that from which all other lights have been formed, and which is by nature impassible? And how can one Æon be spoken of as either younger or older among themselves, since there is but one light in the entire Pleroma? And if any one calls them stars, they will all nevertheless appear to participate in the same nature. For if "one star differs from another star in glory," [3075] but not in qualities, nor substance, nor in the fact of being passible or impassible; so all these, since they are alike derived from the light of the Father, must either be naturally impassible and immutable, or they must all, in common with the light of the Father, be passible, and are capable of the varying phases of corruption. 6. The same conclusion will follow, although they affirm that the production of Æons sprang from Logos, as branches from a tree, since Logos has his generation from their Father. For all [the Æons] are formed of the same substance with the Father, differing from one another only in size, and not in nature, and filling up the greatness of the Father, even as the fingers complete the hand. If therefore He exists in passion and ignorance, so must also those Æons who have been generated by Him. But if it is impious to ascribe ignorance and passion to the Father of all, how can they describe an Æon produced by Him as being passible; and while they ascribe the same impiety to the very wisdom (Sophia) of God, how can they still call themselves religious men? 7. If, again, they declare that their Æons were sent forth just as rays are from the sun, then, since all are of the same substance and sprung from the same source, all must either be capable of passion along with Him who produced them, or all will remain impassible for ever. For they can no longer maintain that, of beings so produced, some are impassible and others passible. If, then, they declare all impassible, they do themselves destroy their own argument. For how could the youngest Æon have suffered passion if all were impassible? If, on the other hand, they declare that all partook of this passion, as indeed some of them venture to maintain, then, inasmuch as it originated with Logos, [3076] but flowed onwards to Sophia, they will thus be convicted of tracing back the passion to Logos, who is the [3077] Nous of this Propator, and so acknowledging the Nous of the Propator and the Father Himself to have experienced passion. For the Father of all is not to be regarded as a kind of compound Being, who can be separated from his Nous (mind), as I have already shown; but Nous is the Father, and the Father Nous. It necessarily follows, therefore, both that he who springs from Him as Logos, or rather that Nous himself, since he is Logos, must be perfect and impassible, and that those productions which proceed from him, seeing that they are of the same substance with himself, should be perfect and impassible, and should ever remain similar to him who produced them. 8. It cannot therefore longer be held, as these men teach, that Logos, as occupying the third place in generation, was ignorant of the Father. Such a thing might indeed perhaps be deemed probable in the case of the generation of human beings, inasmuch as these frequently know nothing of their parents; but it is altogether impossible in the case of the Logos of the Father. For if, existing in the Father, he knows Him in whom he exists--that is, is not ignorant of himself--then those productions which issue from him being his powers (faculties), and always present with him, will not be ignorant of him who emitted them, any more than rays [may be supposed to be] of the sun. It is impossible, therefore, that the Sophia (wisdom) of God, she who is within the Pleroma, inasmuch as she has been produced in such a manner, should have fallen under the influence of passion, and conceived such ignorance. But it is possible that that Sophia (wisdom) who pertains to [the scheme] of Valentinus, inasmuch as she is a production of the devil, should fall into every kind of passion, and exhibit the profoundest ignorance. For when they themselves bear testimony concerning their mother, to the effect that she was the offspring of an erring Æon, we need no longer search for a reason why the sons of such a mother should be ever swimming in the depths of ignorance. 9. I am not aware that, besides these productions [which have been mentioned], they are able to speak of any other; indeed, they have not been known to me (although I have had very frequent discussions with them concerning forms of this kind) as ever setting forth any other peculiar kind of being as produced [in the manner under consideration]. This only they maintain, that each one of these was so produced as to know merely that one who produced him, while he was ignorant of the one who immediately preceded. But they do not in this matter go forward [in their account] with any kind of demonstration as to the manner in which these were produced, or how such a thing could take place among spiritual beings. For, in whatsoever way they may choose to go forward, they will feel themselves bound (while, as regards the truth, they depart [3078] entirely from right reason) to proceed so far as to maintain that their Word, who springs from the Nous of the Propator, --to maintain, I say, that he was produced in a state of degeneracy. For [they hold] that perfect Nous, previously begotten by the perfect Bythus, was not capable of rendering that production which issued from him perfect, but [could only bring it forth] utterly blind to the knowledge and greatness of the Father. They also maintain that the Saviour exhibited an emblem of this mystery in the case of that man who was blind from his birth, [3079] since the Æon was in this manner produced by Monogenes blind, that is, in ignorance, thus falsely ascribing ignorance and blindness to the Word of God, who, according to their own theory, holds the second [place of] production from the Propator. Admirable sophists, and explorers of the sublimities of the unknown Father, and rehearsers of those super-celestial mysteries "which the angels desire to look into!" [3080] --that they may learn that from the Nous of that Father who is above all, the Word was produced blind, that is, ignorant of the Father who produced him! 10. But, ye miserable sophists, how could the Nous of the Father, or rather the very Father Himself, since He is Nous and perfect in all things, have produced his own Logos as an imperfect and blind Æon, when He was able also to produce along with him the knowledge of the Father? As ye affirm that Christ was generated [3081] after the rest, and yet declare that he was produced perfect, much more then should Logos, who is anterior to him in age, be produced by the same Nous, unquestionably perfect, and not blind; nor could he, again, have produced Æons still blinder than himself, until at last your Sophia, always utterly blinded, gave birth to so vast a body of evils. And your Father is the cause of all this mischief; for ye declare the magnitude and power of your Father to be the causes of ignorance, assimilating Him to Bythus, and assigning this as a name to Him who is the unnameable Father. But if ignorance is an evil, and ye declare all evils to have derived their strength from it, while ye maintain that the greatness and power of the Father is the cause of this ignorance, ye do thus set Him forth as the author of [all] evils. For ye state as the cause of evil this fact, that [no one] could contemplate His greatness. But if it was really impossible for the Father to make Himself known from the beginning to those [beings] that were formed by Him, He must in that case be held free from blame, inasmuch as He could not remove the ignorance of those who came after Him. But if, at a subsequent period, when He so willed it, He could take away that ignorance which had increased with the successive productions as they followed each other, and thus become deeply seated in the Æons, much more, had He so willed it might He formerly have prevented that ignorance, which as yet was not, from coming into existence. 11. Since therefore, as soon as He so pleased, He did become known not only to the Æons, but also to these men who lived in these latter times; but, as He did not so please to be known from the beginning, He remained unknown--the cause of ignorance is, according to you, the will of the Father. For if He foreknew that these things would in future happen in such a manner, why then did He not guard against the ignorance of these beings before it had obtained a place among them, rather than afterwards, as if under the influence of repentance, deal with it through the production of Christ? For the knowledge which through Christ He conveyed to all, He might long before have imparted through Logos, who was also the first-begotten of Monogenes. Or if, knowing them beforehand, He willed that these things should happen [as they have done], then the works of ignorance must endure for ever, and never pass away. For the things which have been made in accordance with the will of your Propator must continue along with the will of Him who willed them; or if they pass away, the will of Him also who decreed that they should have a being will pass away along with them. And why did the Æons find rest and attain perfect knowledge through learning [at last] that the Father is altogether [3082] incomprehensible? They might surely have possessed this knowledge before they became involved in passion; for the greatness of the Father did not suffer diminution from the beginning, so that these might [3083] know that He was altogether incomprehensible. For if, on account of His infinite greatness, He remained unknown, He ought also on account of His infinite love to have preserved those impassible who were produced by Him, since nothing hindered, and expediency rather required, that they should have known from the beginning that the Father was altogether incomprehensible. __________________________________________________________________ [3073] Efficabiliter in the Latin text is thought to correspond to energos in the original Greek. [3074] Si is inserted by most of the editors; and although Harvey argues for its omission, we agree with Massuet in deeming it indispensable. [3075] 1 Cor. xv. 41. [3076] Comp. i. 2, 2. [3077] It seems needless to insert an "et" before this word, as Harvey suggests, or, as an alternative, to strike out the first "Nun Propatoris." [3078] Some read "cæcutientes" instead of "circumeuntes," as above. [3079] John ix. 1, etc. [3080] 1 Pet. i. 12. [3081] "Postgenitum quidem reliquis," the representative, according to Grabe, of apogonon men loipois in the Greek. Harvey remarks that ton loipon would have been better, and proposes to read "progenitum" in the Latin; but we do not see any necessity for change. [3082] "Incapabilis et incomprehensibilis," corresponding to achoretos kai akataleptos in the Greek. [3083] Literally, "to these knowing," "his scientibus." __________________________________________________________________ Chapter XVIII.--Sophia was never really in ignorance or passion; her Enthymesis could not have been separated from herself, or exhibited special tendencies of its own. 1. How can it be regarded as otherwise than absurd, that they also affirm this Sophia (wisdom) to have been involved in ignorance, and degeneracy, and passion? For these things are alien and contrary to wisdom, nor can they ever be qualities belonging to it. For wherever there is a want of foresight, and an ignorance of the course of utility, there wisdom does not exist. Let them therefore no longer call this suffering Æon, Sophia, but let them give up either her name or her sufferings. And let them, moreover, not call their entire Pleroma spiritual, if this Æon had a place within it when she was involved in such a tumult of passion. For even a vigorous soul, not to say a spiritual substance, would not pass through any such experience. 2. And, again, how could her Enthymesis, going forth [from her] along with the passion, have become a separate existence? For Enthymesis (thought) is understood in connection with some person, and can never have an isolated existence by itself. For a bad Enthymesis is destroyed and absorbed by a good one, even as a state of disease is by health. What, then, was the sort of Enthymesis which preceded that of passion? [It was this]: to investigate the [nature of] the Father, and to consider His greatness. But what did she afterwards become persuaded of, and so was restored to health? [This, viz.], that the Father is incomprehensible, and that He is past finding out. It was not, then, a proper feeling that she wished to know the Father, and on this account she became passible; but when she became persuaded that He is unsearchable, she was restored to health. And even Nous himself, who was inquiring into the [nature of] the Father, ceased, according to them, to continue his researches, on learning that the Father is incomprehensible. 3. How then could the Enthymesis separately conceive passions, which themselves also were her affections? For affection is necessarily connected with an individual: it cannot come into being or exist apart by itself. This opinion [of theirs], however, is not only untenable, but also opposed to that which was spoken by our Lord: "Seek, and ye shall find." [3084] For the Lord renders His disciples perfect by their seeking after and finding the Father; but that Christ of theirs, who is above, has rendered them perfect, by the fact that He has commanded the Æons not to seek after the Father, persuading them that, though they should labour hard, they would not find Him. And they [3085] declare that they themselves are perfect, by the fact that they maintain they have found their Bythus; while the Æons [have been made perfect] through means of this, that He is unsearchable who was inquired after by them. 4. Since, therefore, the Enthymesis herself could not exist separately, apart from the Æon, [it is obvious that] they bring forward still greater falsehood concerning her passion, when they further proceed to divide and separate it from her, while they declare that it was the substance of matter. As if God were not light, and as if no Word existed who could convict them, and overthrow their wickedness. For it is certainly true, that whatsoever the Æon thought, that she also suffered; and what she suffered, that she also thought. And her Enthymesis was, according to them, nothing else than the passion of one thinking how she might comprehend the incomprehensible. And thus Enthymesis (thought) was the passion; for she was thinking of things impossible. How then could affection and passion be separated and set apart from the Enthymesis, so as to become the substance of so vast a material creation, when Enthymesis herself was the passion, and the passion Enthymesis? Neither, therefore, can Enthymesis apart from the Æon, nor the affections apart from Enthymesis, separately possess substance; and thus once more their system breaks down and is destroyed. 5. But how did it come to pass that the Æon was both dissolved [into her component parts], and became subject to passion? She was undoubtedly of the same substance as the Pleroma; but the entire Pleroma was of the Father. Now, any substance, when brought in contact with what is of a similar nature, will not be dissolved into nothing, nor will be in danger of perishing, but will rather continue and increase, such as fire in fire, spirit in spirit, and water in water; but those which are of a contrary nature to each other do, [when they meet,] suffer and are changed and destroyed. And, in like manner, if there had been a production of light, it would not suffer passion, or recur any danger in light like itself, but would rather glow with the greater brightness, and increase, as the day does from [the increasing brilliance of] the sun; for they maintain that Bythus [himself] was the image of their father [3086] (Sophia). Whatever animals are alien [in habits] and strange to each other, or are mutually opposed in nature, fall into danger [on meeting together], and are destroyed; whereas, on the other hand, those who are accustomed to each other, and of a harmonious disposition, suffer no peril from being together in the same place, but rather secure both safety and life by such a fact. If, therefore, this Æon was produced by the Pleroma of the same substance as the whole of it, she could never have undergone change, since she was consorting with beings similar to and familiar with herself, a spiritual essence among those that were spiritual. For fear, terror, passion, dissolution, and such like, may perhaps occur through the struggle of contraries among such beings as we are, who are possessed of bodies; but among spiritual beings, and those that have the light diffused among them, no such calamities can possibly happen. But these men appear to me to have endowed their Æon with the [same sort of] passion as belongs to that character in the comic poet Menander, [3087] who was himself deeply in love, but an object of hatred [to his beloved]. For those who have invented such opinions have rather had an idea and mental conception of some unhappy lover among men, than of a spiritual and divine substance. 6. Moreover, to meditate how to search into [the nature of] the perfect Father, and to have a desire to exist within Him, and to have a comprehension of His [greatness], could not entail the stain of ignorance or passion, and that upon a spiritual Æon; but would rather [give rise to] perfection, and impassibility, and truth. For they do not say that even they, though they be but men, by meditating on Him who was before them,--and while now, as it were, comprehending the perfect, and being placed within the knowledge of Him, --are thus involved in a passion of perplexity, but rather attain to the knowledge and apprehension of truth. For they affirm that the Saviour said, "Seek, and ye shall find," to His disciples with this view, that they should seek after Him who, by means of imagination, has been conceived of by them as being above the Maker of all--the ineffable Bythus; and they desire themselves to be regarded as "the perfect;" because they have sought and found the perfect One, while they are still on earth. Yet they declare that that Æon who was within the Pleroma, a wholly spiritual being, by seeking after the Propator, and endeavouring to find a place within His greatness, and desiring to have a comprehension of the truth of the Father, fell down into [the endurance of] passion, and such a passion that, unless she had met with that Power who upholds all things, she would have been dissolved into the general substance [of the Æons], and thus come to an end of her [personal] existence. 7. Absurd is such presumption, and truly an opinion of men totally destitute of the truth. For, that this Æon is superior to themselves, and of greater antiquity, they themselves acknowledge, according to their own system, when they affirm that they are the fruit of the Enthymesis of that Æon who suffered passion, so that this Æon is the father of their mother, that is, their own grandfather. And to them, the later grandchildren, the search after the Father brings, as they maintain, truth, and perfection, and establishment, and deliverance from unstable matter, and reconciliation to the Father; but on their grandfather this same search entailed ignorance, and passion, and terror, and perplexity, from which [disturbances] they also declare that the substance of matter was formed. To say, therefore, that the search after and investigation of the perfect Father, and the desire for communion and union with Him, were things quite beneficial to them, but to an Æon, from whom also they derive their origin, these things were the cause of dissolution and destruction, how can such assertions be otherwise viewed than as totally inconsistent, foolish, and irrational? Those, too, who listen to these teachers, truly blind themselves, while they possess blind guides, justly [are left to] fall along with them into the gulf of ignorance which lies below them. __________________________________________________________________ [3084] Matt. vii. 7. [3085] It seems necessary to read "se quidem" instead of "si quidem," as in the mss. [3086] Although Sophia was a feminine Æon, she was regarded as being the father of Enthymesis, who again was the mother of the Valentinians. [3087] Stieren refers for this allusion to Meineke's edition of the Reliquiæ Menan. et Philem., p. 116. __________________________________________________________________ Chapter XIX.--Absurdities of the heretics as to their own origin: their opinions respecting the Demiurge shown to be equally untenable and ridiculous. 1. But what sort of talk also is this concerning their seed--that it was conceived by the mother according to the configuration of those angels who wait upon the Saviour,--shapeless, without form, and imperfect; and that it was deposited in the Demiurge without his knowledge, in order that through his instrumentality it might attain to perfection and form in that soul which he had, [so to speak,] filled with seed? This is to affirm, in the first place, that those angels who wait upon their Saviour are imperfect, and without figure or form; if indeed that which was conceived according to their appearance was generated any such kind of being [as has been described]. 2. Then, in the next place, as to their saying that the Creator was ignorant of that deposit of seed which took place into him, and again, of that impartation of seed which was made by him to man, their words are futile and vain, and are in no way susceptible of proof. For how could he have been ignorant of it, if that seed had possessed any substance and peculiar properties? If, on the other hand, it was without substance and without quality, and so was really nothing, then, as a matter of course, he was ignorant of it. For those things which have a certain motion of their own, and quality, either of heat, or swiftness, or sweetness, or which differ from others in brilliance, do not escape the notice even of men, since they mingle in the sphere of human action: far less can they [be hidden from] God, the Maker of this universe. With reason, however, [is it said, that] their seed was not known to Him, since it is without any quality of general utility, and without the substance requisite for any action, and is, in fact, a pure nonentity. It really seems to me, that, with a view to such opinions, the Lord expressed Himself thus: "For every idle word that men speak, they shall give account on the day of judgment." [3088] For all teachers of a like character to these, who fill men's ears with idle talk, shall, when they stand at the throne of judgment, render an account for those things which they have vainly imagined and falsely uttered against the Lord, proceeding, as they have done, to such a height of audacity as to declare of themselves that, on account of the substance of their seed, they are acquainted with the spiritual Pleroma, because that man who dwells within reveals to them the true Father; for the animal nature required [3089] to be disciplined by means of the senses. But [they hold that] the Demiurge, while receiving into himself the whole of this seed, through its being deposited in him by the Mother, still remained utterly ignorant of all things, and had no understanding of anything connected with the Pleroma. 3. And that they are the truly "spiritual," inasmuch as a certain particle of the Father of the universe has been deposited in their souls, since, according to their assertions, they have souls formed of the same substance as the Demiurge himself, yet that he, although he received from the Mother, once for all, the whole [of the divine] seed, and possessed it in himself, still remained of an animal nature, and had not the slightest understanding of those things which are above, which things they boast that they themselves understand, while they are still on earth;--does not this crown all possible absurdity? For to imagine that the very same seed conveyed knowledge and perfection to the souls of these men, while it only gave rise to ignorance in the God who made them, is an opinion that can be held only by those utterly frantic, and totally destitute of common sense. 4. Further, it is also a most absurd and groundless thing for them to say that the seed was, by being thus deposited, reduced to form and increased, and so was prepared for all the reception of perfect rationality. For there will be in it an admixture of matter --that substance which they hold to have been derived from ignorance and defect; [and this will prove itself] more apt and useful than was the light of their Father, if indeed, when born, according to the contemplation of that [light], it was without form or figure, but derived from this [matter], form, and appearance, and increase, and perfection. For if that light which proceeds from the Pleroma was the cause to a spiritual being that it possessed neither form, nor appearance, nor its own special magnitude, while its descent to this world added all these things to it, and brought it to perfection, then a sojourn here (which they also term darkness) would seem much more efficacious and useful than was the light of their Father. But how can it be regarded as other than ridiculous, to affirm that their mother ran the risk of being almost extinguished in matter, and was almost on the point of being destroyed by it, had she not then with difficulty stretched herself outwards, and leaped, [as it were,] out of herself, receiving assistance from the Father; but that her seed increased in this same matter, and received a form, and was made fit for the reception of perfect rationality; and this, too, while "bubbling up" among substances dissimilar and unfamiliar to itself, according to their own declaration that the earthly is opposed to the spiritual, and the spiritual to the earthly? How, then, could "a little particle," [3090] as they say, increase, and receive shape, and reach perfection, in the midst of substances contrary to and unfamiliar to itself? 5. But further, and in addition to what has been said, the question occurs, Did their mother, when she beheld the angels, bring forth the seed all at once, or only one by one [in succession]? If she brought forth the whole simultaneously and at once, that which was thus produced cannot now be of an infantile character: its descent, therefore, into those men who now exist must be superfluous. [3091] But if one by one, then she did not form her conception according to the figure of those angels whom she beheld; for, contemplating them all together, and once for all, so as to conceive by them, she ought to have brought forth once for all the offspring of those from whose forms she had once for all conceived. 6. Why was it, too, that, beholding the angels along with the Saviour, she did indeed conceive their images, but not that of the Saviour, who is far more beautiful than they? Did He not please her; and did she not, on that account, conceive after His likeness? [3092] How was it, too, that the Demiurge, whom they can call an animal being, having, as they maintain, his own special magnitude and figure, was produced perfect as respects his substance; while that which is spiritual, which also ought to be more effective than that which is animal, was sent forth imperfect, and he required to descend into a soul, that in it he might obtain form, and thus becoming perfect, might be rendered fit for the reception of perfect reason? If, then, he obtains form in mere earthly and animal men, he can no longer be said to be after the likeness of angels whom they call lights, but [after the likeness] of those men who are here below. For he will not possess in that case the likeness and appearance of angels, but of those souls in whom also he receives shape; just as water when poured into a vessel takes the form of that vessel, and if on any occasion it happens to congeal in it, it will acquire the form of the vessel in which it has thus been frozen, since souls themselves possess the figure [3093] of the body [in which they dwell]; for they themselves have been adapted to the vessel [in which they exist], as I have said before. If, then, that seed [referred to] is here solidified and formed into a definite shape, it will possess the figure of a man. and not the form of the angels. How is it possible, therefore, that that seed should be after images of the angels, seeing it has obtained a form after the likeness of men? Why, again, since it was of a spiritual nature, had it any need of descending into flesh? For what is carnal stands in need of that which is spiritual, if indeed it is to be saved, that in it it may be sanctified and cleared from all impurity, and that what is mortal may be swallowed up by immortality; [3094] but that which is spiritual has no need whatever of those things which are here below. For it is not we who benefit it, but it that improves us. 7. Still more manifestly is that talk of theirs concerning their seed proved to be false, and that in a way which must be evident to every one, by the fact that they declare those souls which have received seed from the Mother to be superior to all others; wherefore also they have been honoured by the Demiurge, and constituted princes, and kings, and priests. For if this were true, the high priest Caiaphas, and Annas, and the rest of the chief priests, and doctors of the law, and rulers of the people, would have been the first to believe in the Lord, agreeing as they did with respect [3095] to that relationship; and even before them should have been Herod the king. But since neither he, nor the chief priests, nor the rulers, nor the eminent of the people, turned to Him [in faith], but, on the contrary, those who sat begging by the highway, the deaf, and the blind, while He was rejected and despised by others, according to what Paul declares, "For ye see your calling, brethren, that there are not many wise men among you, not many noble, not many mighty; but those things of the world which were despised hath God chosen." [3096] Such souls, therefore, were not superior to others on account of the seed deposited in them, nor on this account were they honoured by the Demiurge. 8. As to the point, then, that their system is weak and untenable as well as utterly chimerical, enough has been said. For it is not needful, to use a common proverb, that one should drink up the ocean who wishes to learn that its water is salt. But, just as in the case of a statue which is made of clay, but coloured on the outside that it may be thought to be of gold, while it really is of clay, any one who takes out of it a small particle, and thus laying it open reveals the clay, will set free those who seek the truth from a false opinion; in the same way have I (by exposing not a small part only, but the several heads of their system which are of the greatest importance) shown to as many as do not wish wittingly to be led astray, what is wicked, deceitful, seductive, and pernicious, connected with the school of the Valentinians, and all those other heretics who promulgate [3097] wicked opinions respecting the Demiurge, that is, the Fashioner and Former of this universe, and who is in fact the only true God--exhibiting, [as I have done,] how easily their views are overthrown. 9. For who that has any intelligence, and possesses only a small proportion of truth, can tolerate them, when they affirm that there is another god above the Creator; and that there is another Monogenes as well as another Word of God, whom also they describe as having been produced in [a state of] degeneracy; and another Christ, whom they assert to have been formed, along with the Holy Spirit, later than the rest of the Æons; and another Saviour, who, they say, did not proceed from the Father of all, but was a kind of joint production of those Æons who were formed in [a state of] degeneracy, and that He was produced of necessity on account of this very degeneracy? It is thus their opinion that, unless the Æons had been in a state of ignorance and degeneracy, neither Christ, nor the Holy Spirit, nor Horos, nor the Saviour, nor the angels, nor their Mother, nor her seed, nor the rest of the fabric of the world, would have been produced at all; but the universe would have been a desert, and destitute of the many good things which exist in it. They are therefore not only chargeable with impiety against the Creator, declaring Him the fruit of a defect, but also against Christ and the Holy Spirit, affirming that they were produced on account of that defect; and, in like manner, that the Saviour [was produced] subsequently to [the existence of] that defect. And who will tolerate the remainder of their vain talk, which they cunningly endeavour to accommodate to the parables, and have in this way plunged both themselves, and those who give credit to them, in the profoundest depths of impiety? __________________________________________________________________ [3088] Matt. xii. 36. [The serious spirit of this remark lends force to it as exposition.] [3089] Comp. i. 6, 1. [3090] "Parvum emissum"--a small emission. [3091] That is, there could be no need for its descending into them that it might increase, receive form, and thus be prepared for the reception of perfect reason. [3092] Or, "on beholding Him." [3093] As Massuet here remarks, we may infer from this passage that Irenæus believed souls to be corporeal, as being possessed of a definite form,--an opinion entertained by not a few of the ancients. [And, before we censure them, let us reflect whether their perceptions of "the carnal mind" as differing from the spirit of a man, may not account for it. 1 Thess. v. 23.] [3094] Comp. 1 Cor. xv. 44; 2 Cor. v. 4. [As a Catholic I cannot accept everything contained in the Biblical Psychology of Dr. Delitzsch, but may I entreat the reader who has not studied it to do so before dismissing the ideas of Irenæus on such topics. A translation has been provided for English readers, by the Messrs. T. & T. Clark of Edinburgh, 1867.] [3095] The meaning apparently is, that by the high position which all these in common occupied, they proved themselves, on the principles of the heretics, to belong to the favoured "seed," and should therefore have eagerly have welcomed the Lord. Or the meaning may be, "hurrying together to that relationship," that is, to the relationship secured by faith in Christ. [3096] 1 Cor. i. 26, 28, somewhat loosely quoted. [3097] "Male tractant;" literally, handle badly. __________________________________________________________________ Chapter XX.--Futility of the arguments adduced to demonstrate the sufferings of the twelfth Æon, from the parables, the treachery of Judas, and the passion of our Saviour. 1. That they improperly and illogically apply both the parables and the actions of the Lord to their falsely-devised system, I prove as follows: They endeavour, for instance, to demonstrate that passion which, they say, happened in the case of the twelfth Æon, from this fact, that the passion of the Saviour was brought about by the twelfth apostle, and happened in the twelfth month. For they hold that He preached [only] for one year after His baptism. They maintain also that the same thing was clearly set forth in the case of her who suffered from the issue of blood. For the woman suffered during twelve years, and through touching the hem of the Saviour's garment she was made whole by that power which went forth from the Saviour, and which, they affirm, had a previous existence. For that Power who suffered was stretching herself outwards and flowing into immensity, so that she was in danger of being dissolved into the general substance [of the Æons]; but then, touching the primary Tetrad, which is typified by the hem of the garment, she was arrested, and ceased from her passion. 2. Then, again, as to their assertion that the passion of the twelfth Æon was proved through the conduct of Judas, how is it possible that Judas can be compared [with this Æon] as being an emblem of her--he who was expelled from the number of the twelve, [3098] and never restored to his place? For that Æon, whose type they declare Judas to be, after being separated from her Enthymesis, was restored or recalled [to her former position]; but Judas was deprived [of his office], and cast out, while Matthias was ordained in his place, according to what is written, "And his bishopric let another take." [3099] They ought therefore to maintain that the twelfth Æon was cast out of the Pleroma, and that another was produced, or sent forth to fill her place; if, that is to say, she is pointed at in Judas. Moreover, they tell us that it was the Æon herself who suffered, but Judas was the betrayer, [and not the sufferer.] Even they themselves acknowledge that it was the suffering Christ, and not Judas, who came to [the endurance of] passion. How, then, could Judas, the betrayer of Him who had to suffer for our salvation, be the type and image of that Æon who suffered? 3. But, in truth, the passion of Christ was neither similar to the passion of the Æon, nor did it take place in similar circumstances. For the Æon underwent a passion of dissolution and destruction, so that she who suffered was in danger also of being destroyed. But the Lord, our Christ, underwent a valid, and not a merely [3100] accidental passion; not only was He Himself not in danger of being destroyed, but He also established fallen man [3101] by His own strength, and recalled him to incorruption. The Æon, again, underwent passion while she was seeking after the Father, and was not able to find Him; but the Lord suffered that He might bring those who have wandered from the Father, back to knowledge and to His fellowship. The search into the greatness of the Father became to her a passion leading to destruction; but the Lord, having suffered, and bestowing the knowledge of the Father, conferred on us salvation. Her passion, as they declare, gave origin to a female offspring, weak, infirm, unformed, and ineffective; but His passion gave rise to strength and power. For the Lord, through means of suffering, "ascending into the lofty place, led captivity captive, gave gifts to men," [3102] and conferred on those that believe in Him the power "to tread upon serpents and scorpions, and on all the power of the enemy," [3103] that is, of the leader of apostasy. Our Lord also by His passion destroyed death, and dispersed error, and put an end to corruption, and destroyed ignorance, while He manifested life and revealed truth, and bestowed the gift of incorruption. But their Æon, when she had suffered, established [3104] ignorance, and brought forth a substance without shape, out of which all material works have been produced--death, corruption, error, and such like. 4. Judas, then, the twelfth in order of the disciples, was not a type of the suffering Æon, nor, again, was the passion of the Lord; for these two things have been shown to be in every respect mutually dissimilar and inharmonious. This is the case not only as respects the points which I have already mentioned, but with regard to the very number. For that Judas the traitor is the twelfth in order, is agreed upon by all, there being twelve apostles mentioned by name in the Gospel. But this Æon is not the twelfth, but the thirtieth; for, according to the views under consideration, there were not twelve Æons only produced by the will of the Father, nor was she sent forth the twelfth in order: they reckon her, [on the contrary,] as having been produced in the thirtieth place. How, then, can Judas, the twelfth in order, be the type and image of that Æon who occupies the thirtieth place? 5. But if they say that Judas in perishing was the image of her Enthymesis, neither in this way will the image bear any analogy to that truth which [by hypothesis] corresponds to it. For the Enthymesis having been separated from the Æon, and itself afterwards receiving a shape from Christ, [3105] then being made a partaker of intelligence by the Saviour, and having formed all things which are outside of the Pleroma, after the image of those which are within the Pleroma, is said at last to have been received by them into the Pleroma, and, according to [the principle of] conjunction, to have been united to that Saviour who was formed out of all. But Judas having been once for all cast away, never returns into the number of the disciples; otherwise a different person would not have been chosen to fill his place. Besides, the Lord also declared regarding him, "Woe to the man by whom the Son of man shall be betrayed;" [3106] and, "It were better for him if he had never been born;" [3107] and he was called the "son of perdition" [3108] by Him. If, however, they say that Judas was a type of the Enthymesis, not as separated from the Æon, but of the passion entwined with her, neither in this way can the number twelve be regarded as a [fitting] type of the number three. For in the one case Judas was cast away, and Matthias was ordained instead of him; but in the other case the Æon is said to have been in danger of dissolution and destruction, and [there are also] her Enthymesis and passion: for they markedly distinguish Enthymesis from the passion; and they represent the Æon as being restored, and Enthymesis as acquiring form, but the passion, when separated from these, as becoming matter. Since, therefore, there are thus these three, the Æon, her Enthymesis, and her passion, Judas and Matthias, being only two, cannot be the types of them. __________________________________________________________________ [3098] Or, "from the twelfth number"--the twelfth position among the apostles. [3099] Acts i. 20, from Ps. cix. 8. [3100] The text is here uncertain. Most editions read "et quæ non cederet," but Harvey prefers "quæ non accederet" (for "accideret"), and remarks that the corresponding Greek would be kai ou tuchon, which we have translated as above. [3101] "Corruptum hominem." [3102] Ps. lxviii. 18; Eph. iv. 8. [3103] Luke x. 19; [Mark xvi. 17, 18.] [3104] Though the reading "substituit" is found in all the mss. and editions, it has been deemed corrupt, and "sustinuit" has been proposed instead of it. Harvey supposes it the equivalent of hupestese, and then somewhat strangely adds "for apestese." There seems to us no difficulty in the word, and consequently no necessity for change. [3105] Compare, in illustration of this sentence, book i. 4, 1, and i. 4, 5. [3106] Matt. xxvi. 24. [3107] Mark xiv. 21. [3108] John xvii. 12. __________________________________________________________________ Chapter XXI.--The twelve apostles were not a type of the Æons. 1. If, again, they maintain that the twelve apostles were a type only of that group of twelve Æons which Anthropos in conjunction with Ecclesia produced, then let them produce ten other apostles as a type of those ten remaining Æons, who, as they declare, were produced by Logos and Zoe. For it is unreasonable to suppose that the junior, and for that reason inferior Æons, were set forth by the Saviour through the election of the apostles, while their seniors, and on this account their superiors, were not thus foreshown; since the Saviour (if, that is to say, He chose the apostles with this view, that by means of them He might show forth the Æons who are in the Pleroma) might have chosen other ten apostles also, and likewise other eight before these, that thus He might set forth the original and primary Ogdoad. He could not, [3109] in regard to the second [Duo] Decad, show forth [any emblem of it] through the number of the apostles being [already] constituted a type. For [He made choice of no such other number of disciples; but] after the twelve apostles, our Lord is found to have sent seventy others before Him. [3110] Now seventy cannot possibly be the type either of an Ogdoad, a Decad, or a Triacontad. What is the reason, then, that the inferior Æons are, as I have said, represented by means of the apostles; but the superior, from whom, too, the former derived their being, are not prefigured at all? But if [3111] the twelve apostles were chosen with this object, that the number of the twelve Æons might be indicated by means of them, then the seventy also ought to have been chosen to be the type of seventy Æons; and in that case, they must affirm that the Æons are no longer thirty, but eighty-two in number. For He who made choice of the apostles, that they might be a type of those Æons existing in the Pleroma, would never have constituted them types of some and not of others; but by means of the apostles He would have tried to preserve an image and to exhibit a type of those Æons that exist in the Pleroma. 2. Moreover we must not keep silence respecting Paul, but demand from them after the type of what Æon that apostle has been handed down to us, unless perchance [they affirm that he is a representative] of the Saviour compounded of them [all], who derived his being from the collected gifts of the whole, and whom they term All Things, as having been formed out of them all. Respecting this being the poet Hesiod has strikingly expressed himself, styling him Pandora --that is, "The gift of all"--for this reason, that the best gift in the possession of all was centred in him. In describing these gifts the following account is given: Hermes (so [3112] he is called in the Greek language), Haimulious [3113] te logous kai epiklopon ethos autous Kattheto (or to express this in the English [3114] language), "implanted words of fraud and deceit in their minds, and thievish habits," for the purpose of leading foolish men astray, that such should believe their falsehoods. For their Mother--that is, Leto [3115] --secretly stirred them up (whence also she is called Leto, [3116] according to the meaning of the Greek word, because she secretly stirred up men), without the knowledge of the Demiurge, to give forth profound and unspeakable mysteries to itching ears. [3117] And not only did their Mother bring it about that this mystery should be declared by Hesiod; but very skilfully also by means of the lyric poet Pindar, when he describes to the Demiurge [3118] the case of Pelops, whose flesh was cut in pieces by the Father, and then collected and brought together, and compacted anew by all the gods, [3119] did she in this way indicate Pandora and these men having their consciences seared [3120] by her, declaring, as they maintain, the very same things, are [proved] of the same family and spirit as the others. __________________________________________________________________ [3109] This passage is hopelessly corrupt. The editors have twisted it in every direction, but with no satisfactory result. Our version is quite as far from being certainly trustworthy as any other that has been proposed, but it seems something like the meaning of the words as they stand. Both the text and punctuation of the Latin are in utter confusion. [3110] Luke x. 1. [3111] "Si" is wanting in the mss. and early editions, and Harvey pleads for its exclusion, but the sense becomes clearer through inserting it. [3112] This clause is, of course, an interpolation by the Latin translator. [3113] The words are loosely quoted memoriter, as is the custom with Irenæus. See Hesiod, Works and Days, i. 77, etc. [3114] Latin, of course, in the text. [3115] There is here a play upon the words Leto and lethein, the former being supposed to be derived from the latter, so as to denote secrecy. [3116] This clause is probably an interpolation by the translator. [3117] 2 Tim. iv. 3. [3118] "Coelet Demiurgo," such is the reading in all the mss. and editions. Harvey, however, proposes to read "celet Demiurgum;" but the change which he suggests, besides being without authority, does not clear away the obscurity which hangs upon the sentence. [3119] Comp. Pindar, Olymp., i. 38, etc. [3120] "Compuncti" supposed to correspond to kekauteriasmenoi: see 1 Tim. iv. 2. The whole passage is difficult and obscure. __________________________________________________________________ Chapter XXII.--The thirty Æons are not typified by the fact that Christ was baptized in His thirtieth year: He did not suffer in the twelfth month after His baptism, but was more than fifty years old when He died. 1. I have shown that the number thirty fails them in every respect; too few Æons, as they represent them, being at one time found within the Pleroma, and then again too many [to correspond with that number]. There are not, therefore, thirty Æons, nor did the Saviour come to be baptized when He was thirty years old, for this reason, that He might show forth the thirty silent [3121] Æons of their system, otherwise they must first of all separate and eject [the Saviour] Himself from the Pleroma of all. Moreover, they affirm that He suffered in the twelfth month, so that He continued to preach for one year after His baptism; and they endeavour to establish this point out of the prophet (for it is written, "To proclaim the acceptable year of the Lord, and the day of retribution" [3122] ), being truly blind, inasmuch as they affirm they have found out the mysteries of Bythus, yet not understanding that which is called by Isaiah the acceptable year of the Lord, nor the day of retribution. For the prophet neither speaks concerning a day which includes the space of twelve hours, nor of a year the length of which is twelve months. For even they themselves acknowledge that the prophets have very often expressed themselves in parables and allegories, and [are] not [to be understood] according to the mere sound of the words. 2. That, then, was called the day of retribution on which the Lord will render to every one according to his works--that is, the judgment. The acceptable year of the Lord, again, is this present time, in which those who believe Him are called by Him, and become acceptable to God--that is, the whole time from His advent onwards to the consummation [of all things], during which He acquires to Himself as fruits [of the scheme of mercy] those who are saved. For, according to the phraseology of the prophet, the day of retribution follows the [acceptable] year; and the prophet will be proved guilty of falsehood if the Lord preached only for a year, and if he speaks of it. For where is the day of retribution? For the year has passed, and the day of retribution has not yet come; but He still "makes His sun to rise upon the good and upon the evil, and sends rain upon the just and unjust." [3123] And the righteous suffer persecution, are afflicted, and are slain, while sinners are possessed of abundance, and "drink with the sound of the harp and psaltery, but do not regard the works of the Lord." [3124] But, according to the language [used by the prophet], they ought to be combined, and the day of retribution to follow the [acceptable] year. For the words are, "to proclaim the acceptable year of the Lord, and the day of retribution." This present time, therefore, in which men are called and saved by the Lord, is properly understood to be denoted by "the acceptable year of the Lord;" and there follows on this "the day of retribution," that is, the judgment. And the time thus referred to is not called "a year" only, but is also named "a day" both by the prophet and by Paul, of whom the apostle, calling to mind the Scripture, says in the Epistle addressed to the Romans, "As it is written, for thy sake we are killed all the day long, we are counted as sheep for the slaughter." [3125] But here the expression "all the day long" is put for all this time during which we suffer persecution, and are killed as sheep. As then this day does not signify one which consists of twelve hours, but the whole time during which believers in Christ suffer and are put to death for His sake, so also the year there mentioned does not denote one which consists of twelve months, but the whole time of faith during which men hear and believe the preaching of the Gospel, and those become acceptable to God who unite themselves to Him. 3. But it is greatly to be wondered at, how it has come to pass that, while affirming that they have found out the mysteries of God, they have not examined the Gospels to ascertain how often after His baptism the Lord went up, at the time of the passover, to Jerusalem, in accordance with what was the practice of the Jews from every land, and every year, that they should assemble at this period in Jerusalem, and there celebrate the feast of the passover. First of all, after He had made the water wine at Cana of Galilee, He went up to the festival day of the passover, on which occasion it is written, "For many believed in Him, when they saw the signs which He did," [3126] as John the disciple of the Lord records. Then, again, withdrawing Himself [from Judæa], He is found in Samaria; on which occasion, too, He conversed with the Samaritan woman, and while at a distance, cured the son of the centurion by a word, saying, "Go thy way, thy son liveth." [3127] Afterwards He went up, the second time, to observe the festival day of the passover [3128] in Jerusalem; on which occasion He cured the paralytic man, who had lain beside the pool thirty-eight years, bidding him rise, take up his couch, and depart. Again, withdrawing from thence to the other side of the sea of Tiberias, [3129] He there seeing a great crowd had followed Him, fed all that multitude with five loaves of bread, and twelve baskets of fragments remained over and above. Then, when He had raised Lazarus from the dead, and plots were formed against Him by the Pharisees, He withdrew to a city called Ephraim; and from that place, as it is written "He came to Bethany six days before the passover," [3130] and going up from Bethany to Jerusalem, He there ate the passover, and suffered on the day following. Now, that these three occasions of the passover are not included within one year, every person whatever must acknowledge. And that the special month in which the passover was celebrated, and in which also the Lord suffered, was not the twelfth, but the first, those men who boast that they know all things, if they know not this, may learn it from Moses. Their explanation, therefore, both of the year and of the twelfth month has been proved false, and they ought to reject either their explanation or the Gospel; otherwise [this unanswerable question forces itself upon them], How is it possible that the Lord preached for one year only? 4. Being thirty years old when He came to be baptized, and then possessing the full age of a Master, [3131] He came to Jerusalem, so that He might be properly acknowledged [3132] by all as a Master. For He did not seem one thing while He was another, as those affirm who describe Him as being man only in appearance; but what He was, that He also appeared to be. Being a Master, therefore, He also possessed the age of a Master, not despising or evading any condition of humanity, nor setting aside in Himself that law which He had [3133] appointed for the human race, but sanctifying every age, by that period corresponding to it which belonged to Himself. For He came to save all through means of Himself--all, I say, who through Him are born again to God [3134] --infants, [3135] and children, and boys, and youths, and old men. He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to youths, and thus sanctifying them for the Lord. So likewise He was an old man for old men, that He might be a perfect Master for all, not merely as respects the setting forth of the truth, but also as regards age, sanctifying at the same time the aged also, and becoming an example to them likewise. Then, at last, He came on to death itself, that He might be "the first-born from the dead, that in all things He might have the pre-eminence," [3136] the Prince of life, [3137] existing before all, and going before all. [3138] 5. They, however, that they may establish their false opinion regarding that which is written, "to proclaim the acceptable year of the Lord," maintain that He preached for one year only, and then suffered in the twelfth month. [In speaking thus,] they are forgetful to their own disadvantage, destroying His whole work, and robbing Him of that age which is both more necessary and more honourable than any other; that more advanced age, I mean, during which also as a teacher He excelled all others. For how could He have had disciples, if He did not teach? And how could He have taught, unless He had reached the age of a Master? For when He came to be baptized, He had not yet completed His thirtieth year, but was beginning to be about thirty years of age (for thus Luke, who has mentioned His years, has expressed it: "Now Jesus was, as it were, beginning to be thirty years old," [3139] when He came to receive baptism); and, [according to these men,] He preached only one year reckoning from His baptism. On completing His thirtieth year He suffered, being in fact still a young man, and who had by no means attained to advanced age. Now, that the first stage of early life embraces thirty years, [3140] and that this extends onwards to the fortieth year, every one will admit; but from the fortieth and fiftieth year a man begins to decline towards old age, which our Lord possessed while He still fulfilled the office of a Teacher, even as the Gospel and all the elders testify; those who were conversant in Asia with John, the disciple of the Lord, [affirming] that John conveyed to them that information. [3141] And he remained among them up to the times of Trajan. [3142] Some of them, moreover, saw not only John, but the other apostles also, and heard the very same account from them, and bear testimony as to the [validity of] the statement. Whom then should we rather believe? Whether such men as these, or Ptolemæus, who never saw the apostles, and who never even in his dreams attained to the slightest trace of an apostle? 6. But, besides this, those very Jews who then disputed with the Lord Jesus Christ have most clearly indicated the same thing. For when the Lord said to them, "Your father Abraham rejoiced to see My day; and he saw it, and was glad," they answered Him, "Thou art not yet fifty years old, and hast Thou seen Abraham?" [3143] Now, such language is fittingly applied to one who has already passed the age of forty, without having as yet reached his fiftieth year, yet is not far from this latter period. But to one who is only thirty years old it would unquestionably be said, "Thou art not yet forty years old." For those who wished to convict Him of falsehood would certainly not extend the number of His years far beyond the age which they saw He had attained; but they mentioned a period near His real age, whether they had truly ascertained this out of the entry in the public register, or simply made a conjecture from what they observed that He was above forty years old, and that He certainly was not one of only thirty years of age. For it is altogether unreasonable to suppose that they were mistaken by twenty years, when they wished to prove Him younger than the times of Abraham. For what they saw, that they also expressed; and He whom they beheld was not a mere phantasm, but an actual being [3144] of flesh and blood. He did not then want much of being fifty years old; [3145] and, in accordance with that fact, they said to Him, "Thou art not yet fifty years old, and hast Thou seen Abraham?" He did not therefore preach only for one year, nor did He suffer in the twelfth month of the year. For the period included between the thirtieth and the fiftieth year can never be regarded as one year, unless indeed, among their Æons, there be so long years assigned to those who sit in their ranks with Bythus in the Pleroma; of which beings Homer the poet, too, has spoken, doubtless being inspired by the Mother of their [system of] error:-- Hoi de theoi par Zeni kathemenoi egoroonto Chruseo en dapedo: [3146] which we may thus render into English: [3147] -- "The gods sat round, while Jove presided o'er, And converse held upon the golden floor." __________________________________________________________________ [3121] Harvey wishes, without any authority, to substitute "tacitus" for "tacitos," but there is no necessity for alteration. Irenæus is here playing upon the word, according to a practice in which he delights, and quietly scoffs at the Sige (Silence) of the heretics by styling those Æons silent who were derived from her. [3122] Isa. lxi. 2. [3123] Matt. v. 45. [3124] Isa. v. 12. [3125] Rom. viii. 36. [3126] John ii. 23. [3127] John iv. 50. [3128] John v. 1, etc. It is well known that, to fix what is meant by the heorte, referred to in this passage of St. John, is one of the most difficult points in New Testament criticism. Some modern scholars think that the feast of Purim is intended by the Evangelist; but, upon the whole, the current of opinion that has always prevailed in the Church has been in favour of the statement here made by Irenæus. Christ would therefore be present at four passovers after His baptism: (1) John ii. 13; (2) John v. 1; (3) John vi. 4; (4) John xiii. 1. [3129] John vi. 1, etc. [3130] John xi. 54, John xii. 1. [3131] Or, "teacher," magistri. [3132] Harvey strangely remarks here, that "the reading audiret, followed by Massuet, makes no sense." He gives audiretur in his text, but proposes to read ordiretur. The passage may, however, be translated as above, without departing from the Benedictine reading audiret. [3133] "Neque solvens suam legem in se humani generis." Massuet would expunge "suam;" but, as Harvey well observes, "it has a peculiar significance, nor abrogating his own law." [3134] "Renascuntur in Deum." The reference in these words is doubtless to baptism, as clearly appears from comparing book iii. 17, 1. [3135] It has been remarked by Wall and others, that we have here the statement of a valuable fact as to the baptism of infants in the primitive Church. [3136] Col. i. 18. [3137] Acts iii. 15. [3138] [That our Lord was prematurely old may be inferred from the text which Irenæus regards as proof that he literally lived to be old. St. John viii. 56, 57; comp. Isa. liii. 2.] [3139] Luke iii. 23. [3140] The Latin text of this clause is, "Quia autem triginta annorum ætas prima indolis est juvenis" --words which it seems almost impossible to translate. Grabe regarded "indolis" as being in the nominative, while Massuet contends it is in the genitive case; and so regarding it, we might translate, "Now that the age of thirty is the first age of the mind of youth," etc. But Harvey re-translates the clause into Greek as follows: Hoti de he ton triakonta eton helikia he prote tes diatheseos esti neas-- words which we have endeavoured to render as above. The meaning clearly is, that the age of thirty marked the transition point from youth to maturity. [3141] With respect to this extraordinary assertion of Irenæus, Harvey remarks: "The reader may here perceive the unsatisfactory character of tradition, where a mere fact is concerned. From reasonings founded upon the evangelical history, as well as from a preponderance of external testimony, it is most certain that our Lord's ministry extended but little over three years; yet here Irenæus states that it included more than ten years, and appeals to a tradition derived, as he says, from those who had conversed with an apostle" [3142] Trajan's reign commenced a.d. 98, and St. John is said to have lived to the age of a hundred years. [3143] John viii. 56, 57. [3144] "Sed veritas"--literally, "the truth." [3145] [This statement is simply astounding, and might seem a providential illustration of the worthlessness of mere tradition unsustained by the written Word. No mere tradition could be more creditably authorized than this.] [3146] Iliad, iv. 1. [3147] Latin, of course, in the text. __________________________________________________________________ Chapter XXIII.--The woman who suffered from an issue of blood was no type of the suffering Æon. 1. Moreover, their ignorance comes out in a clear light with respect to the case of that woman who, suffering from an issue of blood, touched the hem of the Lord's garment, and so was made whole; for they maintain that through her was shown forth that twelfth power who suffered passion, and flowed out towards immensity, that is, the twelfth Æon. [This ignorance of theirs appears] first, because, as I have shown, according to their own system, that was not the twelfth Æon. But even granting them this point [in the meantime], there being twelve Æons, eleven of these are said to have continued impassible, while the twelfth suffered passion; but the woman, on the other hand, being healed in the twelfth year, it is manifest that she had continued to suffer during eleven years, and was healed in the twelfth. If indeed they were to say that eleven Æons were involved in passion, but the twelfth one was healed, it would then be a plausible thing to say that the woman was a type of these. But since she suffered during eleven years, and [all that time] obtained no cure, but was healed in the twelfth year, in what way can she be a type of the twelfth of the Æons, eleven of whom, [according to hypothesis,] did not suffer at all, but the twelfth alone participated in suffering? For a type and emblem is, no doubt, sometimes diverse from the truth [signified] as to matter and substance; but it ought, as to the general form and features, to maintain a likeness [to what is typified], and in this way to shadow forth by means of things present those which are yet to come. 2. And not only in the case of this woman have the years of her infirmity (which they affirm to fit in with their figment) been mentioned, but, lo! another woman was also healed, after suffering in like manner for eighteen years; concerning whom the Lord said, "And ought not this daughter of Abraham, whom Satan has bound during eighteen years, to be set free on the Sabbath-day?" [3148] If, then, the former was a type of the twelfth Æon that suffered, the latter should also be a type of the eighteenth Æon in suffering. But they cannot maintain this; otherwise their primary and original Ogdoad will be included in the number of Æons who suffered together. Moreover, there was also a certain other person [3149] healed by the Lord, after he had suffered for eight-and-thirty years: they ought therefore to affirm that the Æon who occupies the thirty-eighth place suffered. For if they assert that the things which were done by the Lord were types of what took place in the Pleroma, the type ought to be preserved throughout. But they can neither adapt to their fictitious system the case of her who was cured after eighteen years, nor of him who was cured after thirty-eight years. Now, it is in every way absurd and inconsistent to declare that the Saviour preserved the type in certain cases, while He did not do so in others. The type of the woman, therefore, [with the issue of blood] is shown to have no analogy to their system of Æons. [3150] __________________________________________________________________ [3148] Luke xiii. 16. [3149] John v. 5. [3150] The text of this sentence is very uncertain. We follow Massuet's reading, "negotio Æonum," in preference to that suggested by Harvey. __________________________________________________________________ Chapter XXIV.--Folly of the arguments derived by the heretics from numbers, letters, and syllables. 1. This very thing, too, still further demonstrates their opinion false, and their fictitious system untenable, that they endeavour to bring forward proofs of it, sometimes through means of numbers and the syllables of names, sometimes also through the letter of syllables, and yet again through those numbers which are, according to the practice followed by the Greeks, contained in [different] letters;--[this, I say,] demonstrates in the clearest manner their overthrow or confusion, [3151] as well as the untenable and perverse character of their [professed] knowledge. For, transferring the name Jesus, which belongs to another language, to the numeration of the Greeks, they sometimes call it "Episemon," [3152] as having six letters, and at other times "the Plenitude of the Ogdoads," as containing the number eight hundred and eighty-eight. But His [corresponding] Greek name, which is "Soter," that is, Saviour, because it does not fit in with their system, either with respect to numerical value or as regards its letters, they pass over in silence. Yet surely, if they regard the names of the Lord, as, in accordance with the preconceived purpose of the Father, by means of their numerical value and letters, indicating number in the Pleroma, Soter, as being a Greek name, ought by means of its letters and the numbers [expressed by these], in virtue of its being Greek, to show forth the mystery of the Pleroma. But the case is not so, because it is a word of five letters, and its numerical value is one thousand four hundred and eight. [3153] But these things do not in any way correspond with their Pleroma; the account, therefore, which they give of transactions in the Pleroma cannot be true. 2. Moreover, Jesus, which is a word belonging to the proper tongue of the Hebrews, contains, as the learned among them declare, two letters and a half, [3154] and signifies that Lord who contains heaven and earth; [3155] for Jesus in the ancient Hebrew language means "heaven," while again "earth" is expressed by the words sura usser. [3156] The word, therefore, which contains heaven and earth is just Jesus. Their explanation, then, of the Episemon is false, and their numerical calculation is also manifestly overthrown. For, in their own language, Soter is a Greek word of five letters; but, on the other hand, in the Hebrew tongue, Jesus contains only two letters and a half. The total which they reckon up, viz., eight hundred and eighty-eight, therefore falls to the ground. And throughout, the Hebrew letters do not correspond in number with the Greek, although these especially, as being the more ancient and unchanging, ought to uphold the reckoning connected with the names. For these ancient, original, and generally called sacred letters [3157] of the Hebrews are ten in number (but they are written by means of fifteen [3158] ), the last letter being joined to the first. And thus they write some of these letters according to their natural sequence, just as we do, but others in a reverse direction, from the right hand towards the left, thus tracing the letters backwards. The name Christ, too, ought to be capable of being reckoned up in harmony with the Æons of their Pleroma, inasmuch as, according to their statements, He was produced for the establishment and rectification of their Pleroma. The Father, too, in the same way, ought, both by means of letters and numerical value, to contain the number of those Æons who were produced by Him; Bythus, in like manner, and not less Monogenes; but pre-eminently the name which is above all others, by which God is called, and which in the Hebrew tongue is expressed by Baruch, [3159] [a word] which also contains two and a half letters. From this fact, therefore, that the more important names, both in the Hebrew and Greek languages, do not conform to their system, either as respects the number of letters or the reckoning brought out of them, the forced character of their calculations respecting the rest becomes clearly manifest. 3. For, choosing out of the law whatever things agree with the number adopted in their system, they thus violently strive to obtain proofs of its validity. But if it was really the purpose of their Mother, or the Saviour, to set forth, by means of the Demiurge, types of those things which are in the Pleroma, they should have taken care that the types were found in things more exactly correspondent and more holy; and, above all, in the case of the Ark of the Covenant, on account of which the whole tabernacle of witness was formed. Now it was constructed thus: its length [3160] was two cubits and a half, its breadth one cubit and a half, its height one cubit and a half; but such a number of cubits in no respect corresponds with their system, yet by it the type ought to have been, beyond everything else, clearly set forth. The mercy-seat [3161] also does in like manner not at all harmonize with their expositions. Moreover, the table of shew-bread [3162] was two cubits in length, while its height was a cubit and a half. These stood before the holy of holies, and yet in them not a single number is of such an amount as contains an indication of the Tetrad, or the Ogdoad, or of the rest of their Pleroma. What of the candlestick, [3163] too, which had seven [3164] branches and seven lamps? while, if these had been made according to the type, it ought to have had eight branches and a like number of lamps, after the type of the primary Ogdoad, which shines pre-eminently among the Æons, and illuminates the whole Pleroma. They have carefully enumerated the curtains [3165] as being ten, declaring these a type of the ten Æons; but they have forgotten to count the coverings of skin, which were eleven [3166] in number. Nor, again, have they measured the size of these very curtains, each curtain [3167] being eight-and-twenty cubits in length. And they set forth the length of the pillars as being ten cubits, with a reference to the Decad of Æons. "But the breadth of each pillar was a cubit and a half;" [3168] and this they do not explain, any more than they do the entire number of the pillars or of their bars, because that does not suit the argument. But what of the anointing oil, [3169] which sanctified the whole tabernacle? Perhaps it escaped the notice of the Saviour, or, while their Mother was sleeping, the Demiurge of himself gave instructions as to its weight; and on this account it is out of harmony with their Pleroma, consisting, [3170] as it did, of five hundred shekels of myrrh, five hundred of cassia, two hundred and fifty of cinnamon, two hundred and fifty of calamus, and oil in addition, so that it was composed of five ingredients. The incense [3171] also, in like manner, [was compounded] of stacte, onycha, galbanum, mint, and frankincense, all which do in no respect, either as to their mixture or weight, harmonize with their argument. It is therefore unreasonable and altogether absurd [to maintain] that the types were not preserved in the sublime and more imposing enactments of the law; but in other points, when any number coincides with their assertions, to affirm that it was a type of the things in the Pleroma; while [the truth is, that] every number occurs with the utmost variety in the Scriptures, so that, should any one desire it, he might form not only an Ogdoad, and a Decad, and a Duodecad, but any sort of number from the Scriptures, and then maintain that this was a type of the system of error devised by himself. 4. But that this point is true, that that number which is called five, which agrees in no respect with their argument, and does not harmonize with their system, nor is suitable for a typical manifestation of the things in the Pleroma, [yet has a wide prevalence, [3172] ] will be proved as follows from the Scriptures. Soter is a name of five letters; Pater, too, contains five letters; Agape (love), too, consists of five letters; and our Lord, after [3173] blessing the five loaves, fed with them five thousand men. Five virgins [3174] were called wise by the Lord; and, in like manner, five were styled foolish. Again, five men are said to have been with the Lord when He obtained testimony [3175] from the Father,--namely, Peter, and James, and John, and Moses, and Elias. The Lord also, as the fifth person, entered into the apartment of the dead maiden, and raised her up again; for, says [the Scripture], "He suffered no man to go in, save Peter and James, [3176] and the father and mother of the maiden." [3177] The rich man in hell [3178] declared that he had five brothers, to whom he desired that one rising from the dead should go. The pool from which the Lord commanded the paralytic man to go into his house, had five porches. The very form of the cross, too, has five extremities, [3179] two in length, two in breadth, and one in the middle, on which [last] the person rests who is fixed by the nails. Each of our hands has five fingers; we have also five senses; our internal organs may also be reckoned as five, viz., the heart, the liver, the lungs, the spleen, and the kidneys. Moreover, even the whole person may be divided into this number [of parts],--the head, the breast, the belly, the thighs, and the feet. The human race passes through five ages first infancy, then boyhood, then youth, then maturity, [3180] and then old age. Moses delivered the law to the people in five books. Each table which he received from God contained five [3181] commandments. The veil covering [3182] the holy of holies had five pillars. The altar of burnt-offering also was five cubits in breadth. [3183] Five priests were chosen in the wilderness,--namely, Aaron, [3184] Nadab, Abiud, Eleazar, Ithamar. The ephod and the breastplate, and other sacerdotal vestments, were formed out of five [3185] materials; for they combined in themselves gold, and blue, and purple, and scarlet, and fine linen. And there were five [3186] kings of the Amorites, whom Joshua the son of Nun shut up in a cave, and directed the people to trample upon their heads. Any one, in fact, might collect many thousand other things of the same kind, both with respect to this number and any other he chose to fix upon, either from the Scriptures, or from the works of nature lying under his observation. [3187] But although such is the case, we do not therefore affirm that there are five Æons above the Demiurge; nor do we consecrate the Pentad, as if it were some divine thing; nor do we strive to establish things that are untenable, nor ravings [such as they indulge in], by means of that vain kind of labour; nor do we perversely force a creation well adapted by God [for the ends intended to be served], to change itself into types of things which have no real existence; nor do we seek to bring forward impious and abominable doctrines, the detection and overthrow of which are easy to all possessed of intelligence. 5. For who can concede to them that the year has three hundred and sixty-five days only, in order that there may be twelve months of thirty days each, after the type of the twelve Æons, when the type is in fact altogether out of harmony [with the antitype]? For, in the one case, each of the Æons is a thirtieth part of the entire Pleroma, while in the other they declare that a month is the twelfth part of a year. If, indeed, the year were divided into thirty parts, and the month into twelve, then a fitting type might be regarded as having been found for their fictitious system. But, on the contrary, as the case really stands, their Pleroma is divided into thirty parts, and a portion of it into twelve; while again the whole year is divided into twelve parts, and a certain portion of it into thirty. The Saviour therefore acted unwisely in constituting the month a type of the entire Pleroma, but the year a type only of that Duodecad which exists in the Pleroma; for it was more fitting to divide the year into thirty parts, even as the whole Pleroma is divided, but the month into twelve, just as the Æons are in their Pleroma. Moreover, they divide the entire Pleroma into three portions,--namely, into an Ogdoad, a Decad, and a Duodecad. But our year is divided into four parts, --namely, spring, summer, autumn, and winter. And again, not even do the months, which they maintain to be a type of the Triacontad, consist precisely of thirty days, but some have more and some less, inasmuch as five days remain to them as an overplus. [3188] The day, too, does not always consist precisely of twelve hours, but rises from nine [3189] to fifteen, and then falls again from fifteen to nine. It cannot therefore be held that months of thirty days each were so formed for the sake of [typifying] the Æons; for, in that case, they would have consisted precisely of thirty days: nor, again, the days of these months, that by means of twelve hours they might symbolize the twelve Æons; for, in that case, they would always have consisted precisely of twelve hours. 6. But further, as to their calling material substances "on the left hand," and maintaining that those things which are thus on the left hand of necessity fall into corruption, while they also affirm that the Saviour came to the lost sheep, in order to transfer it to the right hand, that is, to the ninety and nine sheep which were in safety, and perished not, but continued within the fold, yet were of the left hand, [3190] it follows that they must acknowledge that the enjoyment [3191] of rest did not imply salvation. And that which has not in like manner the same number, they will be compelled to acknowledge as belonging to the left hand, that is, to corruption. This Greek word Agape (love), then, according to the letters of the Greeks, by means of which reckoning is carried on among them, having a numerical value of ninety-three, [3192] is in like manner assigned to the place of rest on the left hand. Aletheia (truth), too, having in like manner, according to the principle indicated above, a numerical value of sixty-four, [3193] exists among material substances. And thus, in fine, they will be compelled to acknowledge that all those sacred names which do not reach a numerical value of one hundred, but only contain the numbers summed by the left hand, are corruptible and material. __________________________________________________________________ [3151] "Sive confusionem" is very probably a marginal gloss which has found its way into the text. The whole clause is difficult and obscure. [3152] Comp. i. 14, 4. [3153] Thus: Soter ( s = 200, o = 800, t = 300, e = 8, r = 100 ) = 1408. [3154] Being written thus, ysv, and the small y being apparently regarded as only half a letter. Harvey proposes a different solution which seems less probable. [3155] This is one of the most obscure passages in the whole work of Irenæus, and the editors have succeeded in throwing very little light upon it. We may merely state that ysv seems to be regarded as containing in itself the initials of the three words yhvh, Jehovah; smym, heaven; and v'rts, and earth. [3156] Nothing can be made of these words; they have probably been corrupted by ignorant transcribers, and are now wholly unintelligible. [3157] "Literæ sacerdotales,"--another enigma which no man can solve. Massuet supposes the reference to be to the archaic Hebrew characters, still used by the priests after the square Chaldaic letters had been generally adopted. Harvey thinks that sacerdotales represents the Greek leitourgika, "meaning letters as popularly used in common computation." [3158] The editors have again long notes on this most obscure passage. Massuet expunges "quæque," and gives a lengthened explanation of the clause, to which we can only refer the curious reader. [3159] vrvk, Baruch, blessed, one of the commonest titles of the Almighty. The final k seems to be reckoned only a half-letter, as being different in form from what it is when accompanied by a vowel at the beginning or in the middle of a word. [3160] Ex. xxv. 10. [3161] Ex. xxv. 17. [3162] Ex. xxv. 23. [3163] Ex. xxv. 31, etc. [3164] Only six branches are mentioned in Ex. xxv. 32. [3165] Ex. xxvi. 1. [3166] Ex. xxvi. 7. [3167] Ex. xxvi. 2. [3168] Ex. xxvi. 16. [3169] Ex. xxvi. 26. [3170] Ex. xxx. 23, etc. [3171] Ex. xxx. 34. [3172] Some such supplement as this seems requisite, but the syntax in the Latin text is very confused. [3173] Matt. xiv. 19, 21; Mark vi. 41, 44; Luke ix. 13, 14; John vi. 9, 10, 11. [3174] Matt. xxv. 2, etc. [3175] Matt. xvii. 1. [3176] St. John is here strangely overlooked. [3177] Luke viii. 51. [3178] Luke xvi. 28. [3179] "Fines et summitates;" comp. Justin Mart., Dial. c. Tryph., 91. [3180] "Juvenis," one in the prime of life. [3181] It has been usual in the Christian Church to reckon four commandments in the first table, and six in the second; but the above was the ancient Jewish division. See Joseph., Antiq., iii. 6. [3182] Ex. xxvi. 37. [3183] Ex. xxvii. 1; "altitudo" in the text must be exchanged for "latitudo." [3184] Ex. xxviii. 1. [3185] Ex. xxviii. 5. [3186] Josh. x. 17. [3187] [Note the manly contempt with which our author dismisses a class of similitudes, which seem, even in our day, to have great attractions for some minds not otherwise narrow.] [3188] 365 (the days of the year)--12 × 30 + 5. [3189] These hours of daylight, at the winter and summer solstice respectively, correspond to the latitude of Lyons, 45° 45´ N., where Irenæus resided. [3190] "Alluding," says Harvey, "to a custom among the ancients, of summing the numbers below 100 by various positions of the left hand and its fingers; 100 and upwards being reckoned by corresponding gestures of the right hand. The ninety and nine sheep, therefore, that remained quietly in the fold were summed upon the left hand, and Gnostics professed that they were typical of the true spiritual seed; but Scripture always places the workers of iniquity of the left hand, and in the Gnostic theory the evil principle of matter was sinistral, therefore," etc., as above. [3191] "Levamen," corresponding probably to the Greek anapausin. [3192] 'Agape ( a = 1, g = 3, a = 1, p = 80, e = 8 ) = 93. [3193] 'Aletheia ( a = 1, l = 30, e = 8, th = 9, e = 5, i = 10, a = 1 ) = 64. __________________________________________________________________ Chapter XXV.--God is not to be sought after by means of letters, syllables, and numbers; necessity of humility in such investigations. 1. If any one, however, say in reply to these things, What then? Is it a meaningless and accidental thing, that the positions of names, and the election of the apostles, and the working of the Lord, and the arrangement of created things, are what they are?--we answer them: Certainly not; but with great wisdom and diligence, all things have clearly been made by God, fitted and prepared [for their special purposes]; and His word formed both things ancient and those belonging to the latest times; and men ought not to connect those things with the number thirty, [3194] but to harmonize them with what actually exists, or with right reason. Nor should they seek to prosecute inquiries respecting God by means of numbers, syllables, and letters. For this is an uncertain mode of proceeding, on account of their varied and diverse systems, and because every sort of hypothesis may at the present day be, in like manner, devised [3195] by any one; so that [3196] they can derive arguments against the truth from these very theories, inasmuch as they may be turned in many different directions. But, on the contrary, they ought to adapt the numbers themselves, and those things which have been formed, to the true theory lying before them. For system [3197] does not spring out of numbers, but numbers from a system; nor does God derive His being from things made, but things made from God. For all things originate from one and the same God. 2. But since created things are various and numerous, they are indeed well fitted and adapted to the whole creation; yet, when viewed individually, are mutually opposite and inharmonious, just as the sound of the lyre, which consists of many and opposite notes, gives rise to one unbroken melody, through means of the interval which separates each one from the others. The lover of truth therefore ought not to be deceived by the interval between each note, nor should he imagine that one was due to one artist and author, and another to another, nor that one person fitted the treble, another the bass, and yet another the tenor strings; but he should hold that one and the same person [formed the whole], so as to prove the judgment, goodness, and skill exhibited in the whole work and [specimen of] wisdom. Those, too, who listen to the melody, ought to praise and extol the artist, to admire the tension of some notes, to attend to the softness of others, to catch the sound of others between both these extremes, and to consider the special character of others, so as to inquire at what each one aims, and what is the cause of their variety, never failing to apply our rule, neither giving up the [one [3198] ] artist, nor casting off faith in the one God who formed all things, nor blaspheming our Creator. 3. If, however, any one do not discover the cause of all those things which become objects of investigation, let him reflect that man is infinitely inferior to God; that he has received grace only in part, and is not yet equal or similar to his Maker; and, moreover, that he cannot have experience or form a conception of all things like God; but in the same proportion as he who was formed but to-day, and received the beginning of his creation, is inferior to Him who is uncreated, and who is always the same, in that proportion is he, as respects knowledge and the faculty of investigating the causes of all things, inferior to Him who made him. For thou, O man, art not an uncreated being, nor didst thou always co-exist [3199] with God, as did His own Word; but now, through His pre-eminent goodness, receiving the beginning of thy creation, thou dost gradually learn from the Word the dispensations of God who made thee. 4. Preserve therefore the proper order of thy knowledge, and do not, as being ignorant of things really good, seek to rise above God Himself, for He cannot be surpassed; nor do thou seek after any one above the Creator, for thou wilt not discover such. For thy Former cannot be contained within limits; nor, although thou shouldst measure all this [universe], and pass through all His creation, and consider it in all its depth, and height, and length, wouldst thou be able to conceive of any other above the Father Himself. For thou wilt not be able to think Him fully out, but, indulging in trains of reflection opposed to thy nature, thou wilt prove thyself foolish; and if thou persevere in such a course, thou wilt fall into utter madness, whilst thou deemest thyself loftier and greater than thy Creator, and imaginest that thou canst penetrate beyond His dominions. __________________________________________________________________ [3194] Some read XX., but XXX. is probably correct. [3195] Harvey proposes "commentitum" instead of "commentatum," but the alteration seems unnecessary. [3196] The syntax is in confusion, and the meaning obscure. [3197] "Regula." [3198] "Errantes ab artifice." The whole sentence is most obscure. [3199] Alluding to the imaginary Æon Anthropos, who existed from eternity. __________________________________________________________________ Chapter XXVI.--"Knowledge puffeth up, but love edifieth." 1. It is therefore better and more profitable to belong to the simple and unlettered class, and by means of love to attain to nearness to God, than, by imagining ourselves learned and skilful, to be found [among those who are] blasphemous against their own God, inasmuch as they conjure up another God as the Father. And for this reason Paul exclaimed, "Knowledge puffeth up, but love edifieth:" [3200] not that he meant to inveigh against a true knowledge of God, for in that case he would have accused himself; but, because he knew that some, puffed up by the pretence of knowledge, fall away from the love of God, and imagine that they themselves are perfect, for this reason that they set forth an imperfect Creator, with the view of putting an end to the pride which they feel on account of knowledge of this kind, he says, "Knowledge puffeth up, but love edifieth." Now there can be no greater conceit than this, that any one should imagine he is better and more perfect than He who made and fashioned him, and imparted to him the breath of life, and commanded this very thing into existence. It is therefore better, as I have said, that one should have no knowledge whatever of any one reason why a single thing in creation has been made, but should believe in God, and continue in His love, than [3201] that, puffed up through knowledge of this kind, he should fall away from that love which is the life of man; and that he should search after no other knowledge except [the knowledge of] Jesus Christ the Son of God, who was crucified for us, than that by subtle questions and hair-splitting expressions he should fall into impiety. [3202] 2. For how would it be, if any one, gradually elated by attempts of the kind referred to, should, because the Lord said that "even the hairs of your head are all numbered," [3203] set about inquiring into the number of hairs on each one's head, and endeavour to search out the reason on account of which one man has so many, and another so many, since all have not an equal number, but many thousands upon thousands are to be found with still varying numbers, on this account that some have larger and others smaller heads, some have bushy heads of hair, others thin, and others scarcely any hair at all,--and then those who imagine that they have discovered the number of the hairs, should endeavour to apply that for the commendation of their own sect which they have conceived? Or again, if any one should, because of this expression which occurs in the Gospel, "Are not two sparrows sold for a farthing? and not one of them falls to the ground without the will of your Father," [3204] take occasion to reckon up the number of sparrows caught daily, whether over all the world or in some particular district, and to make inquiry as to the reason of so many having been captured yesterday, so many the day before, and so many again on this day, and should then join on the number of sparrows to his [particular] hypothesis, would he not in that case mislead himself altogether, and drive into absolute insanity those that agreed with him, since men are always eager in such matters to be thought to have discovered something more extraordinary than their masters? [3205] 3. But if any one should ask us whether every number of all the things which have been made, and which are made, is known to God, and whether every one of these [numbers] has, according to His providence, received that special amount which it contains; and on our agreeing that such is the case, and acknowledging that not one of the things which have been, or are, or shall be made, escapes the knowledge of God, but that through His providence every one of them has obtained its nature, and rank, and number, and special quantity, and that nothing whatever either has been or is produced in vain or accidentally, but with exceeding suitability [to the purpose intended], and in the exercise of transcendent knowledge, and that it was an admirable and truly divine intellect [3206] which could both distinguish and bring forth the proper causes of such a system: if, [I say,] any one, on obtaining our adherence and consent to this, should proceed to reckon up the sand and pebbles of the earth, yea also the waves of the sea and the stars of heaven, and should endeavour to think out the causes of the number which he imagines himself to have discovered, would not his labour be in vain, and would not such a man be justly declared mad, and destitute of reason, by all possessed of common sense? And the more he occupied himself beyond others in questions of this kind, and the more he imagines himself to find out beyond others, styling them unskilful, ignorant, and animal beings, because they do not enter into his so useless labour, the more is he [in reality] insane, foolish, struck as it were with a thunderbolt, since indeed he does in no one point own himself inferior to God; but, by the knowledge which he imagines himself to have discovered, he changes God Himself, and exalts his own opinion above the greatness of the Creator. __________________________________________________________________ [3200] 1 Cor. viii. 1. [3201] "Aut;" e having been thus mistakenly rendered instead of "quam." [3202] [This seems anticipatory of the dialects of scholasticism, and of its immense influence in Western Christendom, after St. Bernard's feeble adhesion to the Biblical system of the ancients.] [3203] Matt. x. 30. [3204] Matt. x. 29. [3205] [Illustrated by the history of modern thought in Germany. See the meritorious work of Professor Kahnis, on German Protestantism (translated). Edinburgh, T. & T. Clark, 1856.] [3206] "Rationem." __________________________________________________________________ Chapter XXVII.--Proper mode of interpreting parables and obscure passages of Scripture. 1. A sound mind, and one which does not expose its possessor to danger, and is devoted to piety and the love of truth, will eagerly meditate upon those things which God has placed within the power of mankind, and has subjected to our knowledge, and will make advancement in [acquaintance with] them, rendering the knowledge of them easy to him by means of daily study. These things are such as fall [plainly] under our observation, and are clearly and unambiguously in express terms set forth in the Sacred Scriptures. And therefore the parables ought not to be adapted to ambiguous expressions. For, if this be not done, both he who explains them will do so without danger, and the parables will receive a like interpretation from all, and the body [3207] of truth remains entire, with a harmonious adaptation of its members, and without any collision [of its several parts]. But to apply expressions which are not clear or evident to interpretations of the parables, such as every one discovers for himself as inclination leads him, [is absurd. [3208] ] For in this way no one will possess the rule of truth; but in accordance with the number of persons who explain the parables will be found the various systems of truth, in mutual opposition to each other, and setting forth antagonistic doctrines, like the questions current among the Gentile philosophers. 2. According to this course of procedure, therefore, man would always be inquiring but never finding, because he has rejected the very method of discovery. And when the Bridegroom [3209] comes, he who has his lamp untrimmed, and not burning with the brightness of a steady light, is classed among those who obscure the interpretations of the parables, forsaking Him who by His plain announcements freely imparts gifts to all who come to Him, and is excluded from His marriage-chamber. Since, therefore, the entire Scriptures, the prophets, and the Gospels, can be clearly, unambiguously, and harmoniously understood by all, although all do not believe them; and [3210] since they proclaim that one only God, to the exclusion of all others, formed all things by His word, whether visible or invisible, heavenly or earthly, in the water or under the earth, as I have shown [3211] from the very words of Scripture; and since the very system of creation to which we belong testifies, by what falls under our notice, that one Being made and governs it,--those persons will seem truly foolish who blind their eyes to such a clear demonstration, and will not behold the light of the announcement [made to them]; but they put fetters upon themselves, and every one of them imagines, by means of their obscure interpretations of the parables, that he has found out a God of his own. For that there is nothing whatever openly, expressly, and without controversy said in any part of Scripture respecting the Father conceived of by those who hold a contrary opinion, they themselves testify, when they maintain that the Saviour privately taught these same things not to all, but to certain only of His disciples who could comprehend them, and who understood what was intended by Him through means of arguments, enigmas, and parables. They come, [in fine,] to this, that they maintain there is one Being who is proclaimed as God, and another as Father, He who is set forth as such through means of parables and enigmas. 3. But since parables admit of many interpretations, what lover of truth will not acknowledge, that for them to assert God is to be searched out from these, while they desert what is certain, indubitable, and true, is the part of men who eagerly throw themselves into danger, and act as if destitute of reason? And is not such a course of conduct not to build one's house upon a rock [3212] which is firm, strong, and placed in an open position, but upon the shifting sand? Hence the overthrow of such a building is a matter of ease. __________________________________________________________________ [3207] We read "veritatis corpus" for "a veritate corpus" in the text. [3208] Some such expression of disapproval must evidently be supplied, though wanting in the Latin text. [3209] Matt. xxv. 5, etc. [3210] The text is here elliptical, and we have supplied what seems necessary to complete the sense. [3211] It is doubtful whether "demonstravimus" or "demonstrabimus" be the proper reading: if the former, the reference will be to book i. 22, or ii. 2; if the latter, to book iii. 8. [3212] Matt. vii. 25. __________________________________________________________________ Chapter XXVIII.--Perfect knowledge cannot be attained in the present life: many questions must be submissively left in the hands of God. 1. Having therefore the truth itself as our rule and the testimony concerning God set clearly before us, we ought not, by running after numerous and diverse answers to questions, to cast away the firm and true knowledge of God. But it is much more suitable that we, directing our inquiries after this fashion, should exercise ourselves in the investigation of the mystery and administration of the living God, and should increase in the love of Him who has done, and still does, so great things for us; but never should fall from the belief by which it is most clearly proclaimed that this Being alone is truly God and Father, who both formed this world, fashioned man, and bestowed the faculty of increase on His own creation, and called him upwards from lesser things to those greater ones which are in His own presence, just as He brings an infant which has been conceived in the womb into the light of the sun, and lays up wheat in the barn after He has given it full strength on the stalk. But it is one and the same Creator who both fashioned the womb and created the sun; and one and the same Lord who both reared the stalk of corn, increased and multiplied the wheat, and prepared the barn. 2. If, however, we cannot discover explanations of all those things in Scripture which are made the subject of investigation, yet let us not on that account seek after any other God besides Him who really exists. For this is the very greatest impiety. We should leave things of that nature to God who created us, being most properly assured that the Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit; but we, inasmuch as we are inferior to, and later in existence than, the Word of God and His Spirit, are on that very account [3213] destitute of the knowledge of His mysteries. And there is no cause for wonder if this is the case with us as respects things spiritual and heavenly, and such as require to be made known to us by revelation, since many even of those things which lie at our very feet (I mean such as belong to this world, which we handle, and see, and are in close contact with) transcend our knowledge, so that even these we must leave to God. For it is fitting that He should excel all [in knowledge]. For how stands the case, for instance, if we endeavour to explain the cause of the rising of the Nile? We may say a great deal, plausible or otherwise, on the subject; but what is true, sure, and incontrovertible regarding it, belongs only to God. Then, again, the dwelling-place of birds--of those, I mean, which come to us in spring, but fly away again on the approach of autumn--though it is a matter connected with this world, escapes our knowledge. What explanation, again, can we give of the flow and ebb of the ocean, although every one admits there must be a certain cause [for these phenomena]? Or what can we say as to the nature of those things which lie beyond it? [3214] What, moreover, can we say as to the formation of rain, lightning, thunder, gatherings of clouds, vapours, the bursting forth of winds, and such like things; or tell as to the storehouses of snow, hail, and other like things? [What do we know respecting] the conditions requisite for the preparation of clouds, or what is the real nature of the vapours in the sky? What as to the reason why the moon waxes and wanes, or what as to the cause of the difference of nature among various waters, metals, stones, and such like things? On all these points we may indeed say a great deal while we search into their causes, but God alone who made them can declare the truth regarding them. 3. If, therefore, even with respect to creation, there are some things [the knowledge of] which belongs only to God, and others which come within the range of our own knowledge, what ground is there for complaint, if, in regard to those things which we investigate in the Scriptures (which are throughout spiritual), we are able by the grace of God to explain some of them, while we must leave others in the hands of God, and that not only in the present world, but also in that which is to come, so that God should for ever teach, and man should for ever learn the things taught him by God? As the apostle has said on this point, that, when other things have been done away, then these three, "faith, hope, and charity, shall endure." [3215] For faith, which has respect to our Master, endures [3216] unchangeably, assuring us that there is but one true God, and that we should truly love Him for ever, seeing that He alone is our Father; while we hope ever to be receiving more and more from God, and to learn from Him, because He is good, and possesses boundless riches, a kingdom without end, and instruction that can never be exhausted. If, therefore, according to the rule which I have stated, we leave some questions in the hands of God, we shall both preserve our faith uninjured, and shall continue without danger; and all Scripture, which has been given to us by God, shall be found by us perfectly consistent; and the parables shall harmonize with those passages which are perfectly plain; and those statements the meaning of which is clear, shall serve to explain the parables; and through the many diversified utterances [of Scripture] there shall be heard [3217] one harmonious melody in us, praising in hymns that God who created all things. If, for instance, any one asks, "What was God doing before He made the world?" we reply that the answer to such a question lies with God Himself. For that this world was formed perfect [3218] by God, receiving a beginning in time, the Scriptures teach us; but no Scripture reveals to us what God was employed about before this event. The answer therefore to that question remains with God, and it is not proper [3219] for us to aim at bringing forward foolish, rash, and blasphemous suppositions [in reply to it]; so, as by one's imagining that he has discovered the origin of matter, he should in reality set aside God Himself who made all things. 4. For consider, all ye who invent such opinions, since the Father Himself is alone called God, who has a real existence, but whom ye style the Demiurge; since, moreover, the Scriptures acknowledge Him alone as God; and yet again, since the Lord confesses Him alone as His own Father, and knows no other, as I shall show from His very words, --when ye style this very Being the fruit of defect, and the offspring of ignorance, and describe Him as being ignorant of those things which are above Him, with the various other allegations which you make regarding Him,--consider the terrible blasphemy [ye are thus guilty of] against Him who truly is God. Ye seem to affirm gravely and honestly enough that ye believe in God; but then, as ye are utterly unable to reveal any other God, ye declare this very Being in whom ye profess to believe, the fruit of defect and the offspring of ignorance. Now this blindness and foolish talking flow to you from the fact that ye reserve nothing for God, but ye wish to proclaim the nativity and production both of God Himself, of His Ennoea, of His Logos, and Life, and Christ; and ye form the idea of these from no other than a mere human experience; not understanding, as I said before, that it is possible, in the case of man, who is a compound being, to speak in this way of the mind of man and the thought of man; and to say that thought (ennoea) springs from mind (sensus), intention (enthymesis) again from thought, and word (logos) from intention (but which logos? [3220] for there is among the Greeks one logos which is the principle that thinks, and another which is the instrument by means of which thought is expressed); and [to say] that a man sometimes is at rest and silent, while at other times he speaks and is active. But since God is [3221] all mind, all reason, all active spirit, all light, and always exists one and the same, as it is both beneficial for us to think of God, and as we learn regarding Him from the Scriptures, such feelings and divisions [of operation] cannot fittingly be ascribed to Him. For our tongue, as being carnal, is not sufficient to minister to the rapidity of the human mind, inasmuch as that is of a spiritual nature, for which reason our word is restrained [3222] within us, and is not at once expressed as it has been conceived by the mind, but is uttered by successive efforts, just as the tongue is able to serve it. 5. But God being all Mind, and all Logos, both speaks exactly what He thinks, and thinks exactly what He speaks. For His thought is Logos, and Logos is Mind, and Mind comprehending all things is the Father Himself. He, therefore, who speaks of the mind of God, and ascribes to it a special origin of its own, declares Him a compound Being, as if God were one thing, and the original Mind another. So, again, with respect to Logos, when one attributes to him the third [3223] place of production from the Father; on which supposition he is ignorant of His greatness; and thus Logos has been far separated from God. As for the prophet, he declares respecting Him, "Who shall describe His generation?" [3224] But ye pretend to set forth His generation from the Father, and ye transfer the production of the word of men which takes place by means of a tongue to the Word of God, and thus are righteously exposed by your own selves as knowing neither things human nor divine. 6. But, beyond reason inflated [with your own wisdom], ye presumptuously maintain that ye are acquainted with the unspeakable mysteries of God; while even the Lord, the very Son of God, allowed that the Father alone knows the very day and hour of judgment, when He plainly declares, "But of that day and that hour knoweth no man, neither the Son, but the Father only." [3225] If, then, the Son was not ashamed to ascribe the knowledge of that day to the Father only, but declared what was true regarding the matter, neither let us be ashamed to reserve for God those greater questions which may occur to us. For no man is superior to his master. [3226] If any one, therefore, says to us, "How then was the Son produced by the Father?" we reply to him, that no man understands that production, or generation, or calling, or revelation, or by whatever name one may describe His generation, which is in fact altogether indescribable. Neither Valentinus, nor Marcion, nor Saturninus, nor Basilides, nor angels, nor archangels, nor principalities, nor powers [possess this knowledge], but the Father only who begat, and the Son who was begotten. Since therefore His generation is unspeakable, those who strive to set forth generations and productions cannot be in their right mind, inasmuch as they undertake to describe things which are indescribable. For that a word is uttered at the bidding of thought and mind, all men indeed well understand. Those, therefore, who have excogitated [the theory of] emissions have not discovered anything great, or revealed any abstruse mystery, when they have simply transferred what all understand to the only-begotten Word of God; and while they style Him unspeakable and unnameable, they nevertheless set forth the production and formation of His first generation, as if they themselves had assisted at His birth, thus assimilating Him to the word of mankind formed by emissions. 7. But we shall not be wrong if we affirm the same thing also concerning the substance of matter, that God produced it. For we have learned from the Scriptures that God holds the supremacy over all things. But whence or in what way He produced it, neither has Scripture anywhere declared; nor does it become us to conjecture, so as, in accordance with our own opinions, to form endless conjectures concerning God, but we should leave such knowledge in the hands of God Himself. In like manner, also, we must leave the cause why, while all things were made by God, certain of His creatures sinned and revolted from a state of submission to God, and others, indeed the great majority, persevered, and do still persevere, in [willing] subjection to Him who formed them, and also of what nature those are who sinned, and of what nature those who persevere,--[we must, I say, leave the cause of these things] to God and His Word, to whom alone He said, "Sit at my right hand, until I make Thine enemies Thy footstool." [3227] But as for us, we still dwell upon the earth, and have not yet sat down upon His throne. For although the Spirit of the Saviour that is in Him "searcheth all things, even the deep things of God," [3228] yet as to us "there are diversities of gifts, differences of administrations, and diversities of operations;" [3229] and we, while upon the earth, as Paul also declares, "know in part, and prophesy in part." [3230] Since, therefore, we know but in part, we ought to leave all sorts of [difficult] questions in the hands of Him who in some measure, [and that only,] bestows grace on us. That eternal fire, [for instance,] is prepared for sinners, both the Lord has plainly declared, and the rest of the Scriptures demonstrate. And that God foreknew that this would happen, the Scriptures do in like manner demonstrate, since He prepared eternal fire from the beginning for those who were [afterwards] to transgress [His commandments]; but the cause itself of the nature of such transgressors neither has any Scripture informed us, nor has an apostle told us, nor has the Lord taught us. It becomes us, therefore, to leave the knowledge of this matter to God, even as the Lord does of the day and hour [of judgment], and not to rush to such an extreme of danger, that we will leave nothing in the hands of God, even though we have received only a measure of grace [from Him in this world]. But when we investigate points which are above us, and with respect to which we cannot reach satisfaction, [it is absurd [3231] ] that we should display such an extreme of presumption as to lay open God, and things which are not yet discovered, [3232] as if already we had found out, by the vain talk about emissions, God Himself, the Creator of all things, and to assert that He derived His substance from apostasy and ignorance, so as to frame an impious hypothesis in opposition to God. 8. Moreover, they possess no proof of their system, which has but recently been invented by them, sometimes resting upon certain numbers, sometimes on syllables, and sometimes, again, on names; and there are occasions, too, when, by means of those letters which are contained in letters, by parables not properly interpreted, or by certain [baseless] conjectures, they strive to establish that fabulous account which they have devised. For if any one should inquire the reason why the Father, who has fellowship with the Son in all things, has been declared by the Lord alone to know the hour and the day [of judgment], he will find at present no more suitable, or becoming, or safe reason than this (since, indeed, the Lord is the only true Master), that we may learn through Him that the Father is above all things. For "the Father," says He, "is greater than I." [3233] The Father, therefore, has been declared by our Lord to excel with respect to knowledge; for this reason, that we, too, as long as we are connected with the scheme of things in this world, should leave perfect knowledge, and such questions [as have been mentioned], to God, and should not by any chance, while we seek to investigate the sublime nature of the Father, fall into the danger of starting the question whether there is another God above God. [3234] 9. But if any lover of strife contradict what I have said, and also what the apostle affirms, that "we know in part, and prophesy in part," [3235] and imagine that he has acquired not a partial, but a universal, knowledge of all that exists, --being such an one as Valentinus, or Ptolemæus, or Basilides, or any other of those who maintain that they have searched out the deep [3236] things of God,--let him not (arraying himself in vainglory) boast that he has acquired greater knowledge than others with respect to those things which are invisible, or cannot be placed under our observation; but let him, by making diligent inquiry, and obtaining information from the Father, tell us the reasons (which we know not) of those things which are in this world, --as, for instance, the number of hairs on his own head, and the sparrows which are captured day by day, and such other points with which we are not previously acquainted,--so that we may credit him also with respect to more important points. But if those who are perfect do not yet understand the very things in their hands, and at their feet, and before their eyes, and on the earth, and especially the rule followed with respect to the hairs of their head, how can we believe them regarding things spiritual, and super-celestial, [3237] and those which, with a vain confidence, they assert to be above God? So much, then, I have said concerning numbers, and names, and syllables, and questions respecting such things as are above our comprehension, and concerning their improper expositions of the parables: [I add no more on these points,] since thou thyself mayest enlarge upon them. __________________________________________________________________ [3213] Or, "to that degree." [3214] Comp. Clem. Rom. Ep. to Cor., c. xx.; and August, De. Civit Dei, xvi. 9. [3215] 1 Cor. xiii. 13. [3216] "Permanet firma,"--no doubt corresponding to the menei of the apostle, 1 Cor. xiii. 13. Harvey here remarks, that "the author seems to misapprehend the apostle's meaning.... There will be no longer room for hope, when the substance of things hoped for shall have become a matter of fruition; neither will there be any room for faith, when the soul shall be admitted to see God as He is." But the best modern interpreters take the same view of the passage as Irenæus. They regard the nuni de of St. Paul as not being temporal, but logical, and conclude therefore the meaning to be, that faith and hope, as well as love, will, in a sense, endure for ever. Comp., e.g., Alford, in loc. [3217] The Latin text is here untranslateable. Grabe proposes to read, "una consonans melodia in nobis sentietur;" while Stieren and others prefer to exchange aisthesetai for asthesetai. [3218] "Apotelesticos." This word, says Harvey, "may also refer to the vital energy of nature, whereby its effects are for ever reproduced in unceasing succession." Comp. Hippol., Philos., vii. 24. [3219] We here follow Grabe, who understands decet. Harvey less simply explains the very obscure Latin text. [3220] The Greek term logos, as is well known, denotes both ratio (reason) and sermo (speech). Some deem the above parenthesis an interpolation. [3221] Comp. i. 12, 2. [3222] "Suffugatur:" some read "suffocatur;" and Harvey proposes "suffragatur," as the representative of the Greek psephizetai. The meaning in any case is, that while ideas are instantaneously formed in the human mind, they can be expressed through means of words only fractionally, and by successive utterances. [3223] Thus: Bythus, Nous, Logos. [3224] Isa. liii. 8. [3225] Mark xiii. 32. The words, "neither the angels which are in heaven," are here omitted, probably because, as usual, the writer quotes from memory. [3226] Comp. Matt. x. 24; Luke xi. 40. [3227] Ps. cx. 1. [3228] 1 Cor. ii. 10. [3229] 1 Cor. xii. 4, 5, 6. [3230] 1 Cor. xiii. 9. [3231] Massuet proposes to insert these words, and some such supplement seems clearly necessary to complete the sense. But the sentence still remains confused and doubtful. [3232] [Gen. xl. 8; Deut. xxix. 29; Ps. cxxxi.] [3233] John xiv. 28. [3234] [On the great matter of the perichoresis, the subordination of the Son, etc., Bull has explored Patristic doctrine, and may well be consulted here. Defens. Fid. Nicænæ, sect. iv.; see also vol. v. 363] [3235] 1 Cor. xiii. 9. [3236] "Altitudines," literally, heights. [3237] [Wisdom ix. 13, 17. A passage of marvellous beauty.] __________________________________________________________________ Chapter XXIX.--Refutation of the views of the heretics as to the future destiny of the soul and body. 1. Let us return, however, to the remaining points of their system. For when they declare [3238] that, at the consummation of all things, their mother shall re-enter the Pleroma, and receive the Saviour as her consort; that they themselves, as being spiritual, when they have got rid of their animal souls, and become intellectual spirits, will be the consorts of the spiritual angels; but that the Demiurge, since they call him animal, will pass into the place of the Mother; that the souls of the righteous shall psychically repose in the intermediate place;--when they declare that like will be gathered to like, spiritual things to spiritual, while material things continue among those that are material, they do in fact contradict themselves, inasmuch as they no longer maintain that souls pass, on account of their nature, into the intermediate place to those substances which are similar to themselves, but [that they do so] on account of the deeds done [in the body], since they affirm that those of the righteous do pass [into that abode], but those of the impious continue in the fire. For if it is on account of their nature that all souls attain to the place of enjoyment, [3239] and all belong to the intermediate place simply because they are souls, as being thus of the same nature with it, then it follows that faith is altogether superfluous, as was also the descent [3240] of the Saviour [to this world]. If, on the other hand, it is on account of their righteousness [that they attain to such a place of rest], then it is no longer because they are souls but because they are righteous. But if souls would have [3241] perished unless they had been righteous, then righteousness must have power to save the bodies also [which these souls inhabited]; for why should it not save them, since they, too, participated in righteousness? For if nature and substance are the means of salvation, then all souls shall be saved; but if righteousness and faith, why should these not save those bodies which, equally with the souls, will enter [3242] into immortality? For righteousness will appear, in matters of this kind, either impotent or unjust, if indeed it saves some substances through participating in it, but not others. 2. For it is manifest that those acts which are deemed righteous are performed in bodies. Either, therefore, all souls will of necessity pass into the intermediate place, and there will never be a judgment; or bodies, too, which have participated in righteousness, will attain to the place of enjoyment, along with the souls which have in like manner participated, if indeed righteousness is powerful enough to bring thither those substances which have participated in it. And then the doctrine concerning the resurrection of bodies which we believe, will emerge true and certain [from their system]; since, [as we hold,] God, when He resuscitates our mortal bodies which preserved righteousness, will render them incorruptible and immortal. For God is superior to nature, and has in Himself the disposition [to show kindness], because He is good; and the ability to do so, because He is mighty; and the faculty of fully carrying out His purpose, because He is rich and perfect. 3. But these men are in all points inconsistent with themselves, when they decide that all souls do not enter into the intermediate place, but those of the righteous only. For they maintain that, according to nature and substance, three sorts [of being] were produced by the Mother: the first, which proceeded from perplexity, and weariness, and fear--that is material substance; the second from impetuosity [3243] --that is animal substance; but that which she brought forth after the vision of those angels who wait upon Christ, is spiritual substance. If, then, that substance [3244] which she brought forth will by all means enter into the Pleroma because it is spiritual, while that which is material will remain below because it is material, and shall be totally consumed by the fire which burns within it, why should not the whole animal substance go into the intermediate place, into which also they send the Demiurge? But what is it which shall enter within their Pleroma? For they maintain that souls shall continue in the intermediate place, while bodies, because they possess material substance, when they have been resolved into matter, shall be consumed by that fire which exists in it; but their body being thus destroyed, and their soul remaining in the intermediate place, no part of man will any longer be left to enter in within the Pleroma. For the intellect of man--his mind, thought, mental intention, and such like--is nothing else than his soul; but the emotions and operations of the soul itself have no substance apart from the soul. What part of them, then, will still remain to enter into the Pleroma? For they themselves, in as far as they are souls, remain in the intermediate place; while, in as far as they are body, they will be consumed with the rest of matter. __________________________________________________________________ [3238] Comp. i. 7, 1. [3239] "Refrigerium," place of refreshment. [3240] Billius, with great apparent reason, proposes to read "descensio" for the unintelligible "discessio" of the Latin text. [3241] Grabe and Massuet read, "Si autem animæ perire inciperent, nisi justæ fuissent," for "Si autem animæ quæ perituræ essent inciperent nisi justæ fuissent,"--words which defy all translation. [3242] The text is here uncertain and confused; but, as Harvey remarks, "the argument is this, That if souls are saved qua intellectual substance, then all are saved alike; but if by reason of any moral qualities, then the bodies that have executed the moral purposes of the soul, must also be considered to be heirs of salvation." [3243] "De impetu:" it is generally supposed that these words correspond to ek tes epistrophes (comp. i. 5, 1), but Harvey thinks ex hormes preferable (i. 4, 1). [3244] The syntax of this sentence is in utter confusion, but the meaning is doubtless that given above. __________________________________________________________________ Chapter XXX.--Absurdity of their styling themselves spiritual, while the Demiurge is declared to be animal. 1. Such being the state of the case, these infatuated men declare that they rise above the Creator (Demiurge); and, inasmuch as they proclaim themselves superior to that God who made and adorned the heavens, and the earth, and all things that are in them, and maintain that they themselves are spiritual, while they are in fact shamefully carnal on account of their so great impiety,--affirming that He, who has made His angels [3245] spirits, and is clothed with light as with a garment, and holds the circle [3246] of the earth, as it were, in His hand, in whose sight its inhabitants are counted as grasshoppers, and who is the Creator and Lord of all spiritual substance, is of an animal nature,--they do beyond doubt and verily betray their own madness; and, as if truly struck with thunder, even more than those giants who are spoken of in [heathen] fables, they lift up their opinions against God, inflated by a vain presumption and unstable glory,--men for whose purgation all the hellebore [3247] on earth would not suffice, so that they should get rid of their intense folly. 2. The superior person is to be proved by his deeds. In what way, then, can they show themselves superior to the Creator (that I too, through the necessity of the argument in hand, may come down to the level of their impiety, instituting a comparison between God and foolish men, and, by descending to their argument, may often refute them by their own doctrines; but in thus acting may God be merciful to me, for I venture on these statements, not with the view of comparing Him to them, but of convicting and overthrowing their insane opinions)--they, for whom many foolish persons entertain so great an admiration, as if, forsooth, they could learn from them something more precious than the truth itself! That expression of Scripture, "Seek, and ye shall find," [3248] they interpret as spoken with this view, that they should discover themselves to be above the Creator, styling themselves greater and better than God, and calling themselves spiritual, but the Creator animal; and [affirming] that for this reason they rise upwards above God, for that they enter in within the Pleroma, while He remains in the intermediate place. Let them, then, prove themselves by their deeds superior to the Creator; for the superior person ought to be proved not by what is said, but by what has a real existence. 3. What work, then, will they point to as having been accomplished through themselves by the Saviour, or by their Mother, either greater, or more glorious, or more adorned with wisdom, than those which have been produced by Him who was the disposer of all around us? What heavens have they established? what earth have they founded? what stars have they called into existence? or what lights of heaven have they caused to shine? within what circles, moreover, have they confined them? or, what rains, or frosts, or snows, each suited to the season, and to every special climate, have they brought upon the earth? And again, in opposition to these, what heat or dryness have they set over against them? or, what rivers have they made to flow? what fountains have they brought forth? with what flowers and trees have they adorned this sublunary world? or, what multitude of animals have they formed, some rational, and others irrational, but all adorned with beauty? And who can enumerate one by one all the remaining objects which have been constituted by the power of God, and are governed by His wisdom? or who can search out the greatness of that God who made them? And what can be told of those existences which are above heaven, and which do not pass away, such as Angels, Archangels, Thrones, Dominions, and Powers innumerable? Against what one of these works, then, do they set themselves in opposition? What have they similar to show, as having been made through themselves, or by themselves, since even they too are the Workmanship and creatures of this [Creator]? For whether the Saviour or their Mother (to use their own expressions, proving them false by means of the very terms they themselves employ) used this Being, as they maintain, to make an image of those things which are within the Pleroma, and of all those beings which she saw waiting upon the Saviour, she used him (the Demiurge) as being [in a sense] superior to herself, and better fitted to accomplish her purpose through his instrumentality; for she would by no means form the images of such important beings through means of an inferior, but by a superior, agent. 4. For, [be it observed,] they themselves, according to their own declarations, were then existing, as a spiritual conception, in consequence of the contemplation of those beings who were arranged as satellites around Pandora. And they indeed continued useless, the Mother accomplishing nothing through their instrumentality, [3249] --an idle conception, owing their being to the Saviour, and fit for nothing, for not a thing appears to have been done by them. But the God who, according to them, was produced, while, as they argue, inferior to themselves (for they maintain that he is of an animal nature), was nevertheless the active agent in all things, efficient, and fit for the work to be done, so that by him the images of all things were made; and not only were these things which are seen formed by him, but also all things invisible, Angels, Archangels, Dominations, Powers, and Virtues,--[by him, I say,] as being the superior, and capable of ministering to her desire. But it seems that the Mother made nothing whatever through their instrumentality, as indeed they themselves acknowledge; so that one may justly reckon them as having been an abortion produced by the painful travail of their Mother. For no accoucheurs performed their office upon her, and therefore they were cast forth as an abortion, useful for nothing, and formed to accomplish no work of the Mother. And yet they describe themselves as being superior to Him by whom so vast and admirable works have been accomplished and arranged, although by their own reasoning they are found to be so wretchedly inferior! 5. It is as if there were two iron tools, or instruments, the one of which was continually in the workman's hands and in constant use, and by the use of which he made whatever he pleased, and displayed his art and skill, but the other of which remained idle and useless, never being called into operation, the workman never appearing to make anything by it, and making no use of it in any of his labours; and then one should maintain that this useless, and idle, and unemployed tool was superior in nature and value to that which the artisan employed in his work, and by means of which he acquired his reputation. Such a man, if any such were found, would justly be regarded as imbecile, and not in his right mind. And so should those be judged of who speak of themselves as being spiritual and superior, and of the Creator as possessed of an animal nature, and maintain that for this reason they will ascend on high, and penetrate within the Pleroma to their own husbands (for, according to their own statements, they are themselves feminine), but that God [the Creator] is of an inferior nature, and therefore remains in the intermediate place, while all the time they bring forward no proofs of these assertions: for the better man is shown by his works, and all works have been accomplished by the Creator; but they, having nothing worthy of reason to point to as having been produced by themselves, are labouring under the greatest and most incurable madness. 6. If, however, they labour to maintain that, while all material things, such as the heaven, and the whole world which exists below it, were indeed formed by the Demiurge, yet all things of a more spiritual nature than these, --those, namely, which are above the heavens, such as Principalities, Powers, Angels, Archangels, Dominations, Virtues,-- were produced by a spiritual process of birth (which they declare themselves to be), then, in the first place, we prove from the authoritative Scriptures [3250] that all the things which have been mentioned, visible and invisible, have been made by one God. For these men are not more to be depended on than the Scriptures; nor ought we to give up the declarations of the Lord, Moses, and the rest of the prophets, who have proclaimed the truth, and give credit to them, who do indeed utter nothing of a sensible nature, but rave about untenable opinions. And, in the next place, if those things which are above the heavens were really made through their instrumentality, then let them inform us what is the nature of things invisible, recount the number of the Angels, and the ranks of the Archangels, reveal the mysteries of the Thrones, and teach us the differences between the Dominations, Principalities, Powers, and Virtues. But they can say nothing respecting them; therefore these beings were not made by them. If, on the other hand, these were made by the Creator, as was really the case, and are of a spiritual and holy character, then it follows that He who produced spiritual beings is not Himself of an animal nature, and thus their fearful system of blasphemy is overthrown. 7. For that there are spiritual creatures in the heavens, all the Scriptures loudly proclaim; and Paul expressly testifies that there are spiritual things when he declares that he was caught up into the third heaven, [3251] and again, that he was carried away to paradise, and heard unspeakable words which it is not lawful for a man to utter. But what did that profit him, either his entrance into paradise or his assumption into the third heaven, since all these things are still but under the power of the Demiurge, if, as some venture to maintain, he had already begun [3252] to be a spectator and a hearer of those mysteries which are affirmed to be above the Demiurge? For if it is true that he was becoming acquainted with that order of things which is above the Demiurge, he would by no means have remained in the regions of the Demiurge, and that so as not even thoroughly to explore even these (for, according to their manner of speaking, there still lay before him four heavens, [3253] if he were to approach the Demiurge, and thus behold the whole seven lying beneath him); but he might have been admitted, perhaps, into the intermediate place, that is, into the presence of the Mother, that he might receive instruction from her as to the things within the Pleroma. For that inner man which was in him, and spoke in him, as they say, though invisible, could have attained not only to the third heaven, but even as far as the presence of their Mother. For if they maintain that they themselves, that is, their [inner] man, at once ascends above the Demiurge, and departs to the Mother, much more must this have occurred to the [inner] man of the apostle; for the Demiurge would not have hindered him, being, as they assert, himself already subject to the Saviour. But if he had tried to hinder him, the effort would have gone for nothing. For it is not possible that he should prove stronger than the providence of the Father, and that when the inner man is said to be invisible even to the Demiurge. But since he (Paul) has described that assumption of himself up to the third heaven as something great and pre-eminent, it cannot be that these men ascend above the seventh heaven, for they are certainly not superior to the apostle. If they do maintain that they are more excellent than he, let them prove themselves so by their works, for they have never pretended to anything like [what he describes as occurring to himself]. And for this reason he added, "Whether in the body, or whether out of the body, God knoweth," [3254] that the body might neither be thought to be a partaker in that vision, [3255] as if it could have participated in those things which it had seen and heard; nor, again, that any one should say that he was not carried higher on account of the weight of the body; but it is therefore thus far permitted even without the body to behold spiritual mysteries which are the operations of God, who made the heavens and the earth, and formed man, and placed him in paradise, so that those should be spectators of them who, like the apostle, have reached a high degree of perfection in the love of God. 8. This Being, therefore, also made spiritual things, of which, as far as to the third heaven, the apostle was made a spectator, and heard unspeakable words which it is not possible for a man to utter, inasmuch as they are spiritual; and He Himself bestows [3256] [gifts] on the worthy as inclination prompts Him, for paradise is His; and He is truly the Spirit of God, and not an animal Demiurge, otherwise He should never have created spiritual things. But if He really is of an animal nature, then let them inform us by whom spiritual things were made. They have no proof which they can give that this was done by means of the travail of their Mother, which they declare themselves to be. For, not to speak of spiritual things, these men cannot create even a fly, or a gnat, or any other small and insignificant animal, without observing that law by which from the beginning animals have been and are naturally produced by God --through the deposition of seed in those that are of the same species. Nor was anything formed by the Mother alone; [for] they say that this Demiurge was produced by her, and that he was the Lord (the author) of all creation. And they maintain that he who is the Creator and Lord of all that has been made is of an animal nature, while they assert that they themselves are spiritual,--they who are neither the authors nor lords of any one work, not only of those things which are extraneous to them, but not even of their own bodies! Moreover, these men, who call themselves spiritual, and superior to the Creator, do often suffer much bodily pain, sorely against their will. 9. Justly, therefore, do we convict them of having departed far and wide from the truth. For if the Saviour formed the things which have been made, by means of him (the Demiurge), he is proved in that case not to be inferior but superior to them, since he is found to have been the former even of themselves; for they, too, have a place among created things. How, then, can it be argued that these men indeed are spiritual, but that he by whom they were created is of an animal nature? Or, again, if (which is indeed the only true supposition, as I have shown by numerous arguments of the very clearest nature) He (the Creator) made all things freely, and by His own power, and arranged and finished them, and His will is the substance [3257] of all things, then He is discovered to be the one only God who created all things, who alone is Omnipotent, and who is the only Father rounding and forming all things, visible and invisible, such as may be perceived by our senses and such as cannot, heavenly and earthly, "by the word of His power;" [3258] and He has fitted and arranged all things by His wisdom, while He contains all things, but He Himself can be contained by no one: He is the Former, He the Builder, He the Discoverer, He the Creator, He the Lord of all; and there is no one besides Him, or above Him, neither has He any mother, as they falsely ascribe to Him; nor is there a second God, as Marcion has imagined; nor is there a Pleroma of thirty Æons, which has been shown a vain supposition; nor is there any such being as Bythus or Proarche; nor are there a series of heavens; nor is there a virginal light, [3259] nor an unnameable Æon, nor, in fact, any one of those things which are madly dreamt of by these, and by all the heretics. But there is one only God, the Creator--He who is above every Principality, and Power, and Dominion, and Virtue: He is Father, He is God, He the Founder, He the Maker, He the Creator, who made those things by Himself, that is, through His Word and His Wisdom-- heaven and earth, and the seas, and all things that are in them: He is just; He is good; He it is who formed man, who planted paradise, who made the world, who gave rise to the flood, who saved Noah; He is the God of Abraham, and the God of Isaac, and the God of Jacob, the God of the living: He it is whom the law proclaims, whom the prophets preach, whom Christ reveals, whom the apostles make known [3260] to us, and in whom the Church believes. He is the Father of our Lord Jesus Christ: through His Word, who is His Son, through Him He is revealed and manifested to all to whom He is revealed; for those [only] know Him to whom the Son has revealed Him. But the Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels, Archangels, Powers, Virtues, and all to whom He wills that God should be revealed. __________________________________________________________________ [3245] Ps. civ. 2, 4. [3246] Isa. xl. 12, 22. [3247] Irenæus was evidently familiar with Horace; comp. Ars. Poet., 300. [3248] Matt. vii. 7. [3249] The punctuation is here doubtful. With Massuet and Stieren we expunge "vel" from the text. [3250] Or, "the Scriptures of the Lord;" but the words "dominicis scripturis" probably here represent the Greek kurion graphon, and are to be rendered as above. [3251] 2 Cor. xii. 2, 3, 4. [3252] "Inciperet fieri;" perhaps for "futurus esset," was to be. [3253] "Quartum coelum;" there still being, according to their theory of seven heavens, a fourth beyond that to which St. Paul had penetrated. [3254] 2 Cor. xii. 3, defectively quoted. [3255] This is an exceedingly obscure and difficult sentence. Grabe and some of the later editors read, "uti neque non corpus," thus making Irenæus affirm that the body did participate in the vision. But Massuet contends strenuously that this is contrary to the author's purpose, as wishing to maintain, against a possible exception of the Valentinians, that Paul then witnessed spiritual realities, and by omitting this "non" before "corpus," makes Irenæus deny that the body was a partaker in the vision. The point can only be doubtfully decided, but Massuet's ingenious note inclines us to his side of the question. [3256] "Præstat dignis:" here a very ambiguous expression. [3257] That is, as Massuet notes, all things derive not only their existence, but their qualities, from His will. Harvey proposes to read causa instead of substantia, but the change seems needless. [3258] Heb. i. 3. [3259] That is, Barbelos: comp. i. 29, 1. [3260] "Tradunt;" literally, hand down. __________________________________________________________________ Chapter XXXI.--Recapitulation and application of the foregoing arguments. 1. Those, then, who are of the school of Valentinus being overthrown, the whole multitude of heretics are, in fact, also subverted. For all the arguments I have advanced against their Pleroma, and with respect to those things which are beyond it, showing how the Father of all is shut up and circumscribed by that which is beyond Him (if, indeed, there be anything beyond Him), and how there is an absolute necessity [on their theory] to conceive of many Fathers, and many Pleromas, and many creations of worlds, beginning with one set and ending with another, as existing on every side; and that all [the beings referred to] continue in their own domains, and do not curiously intermeddle with others, since, indeed, no common interest nor any fellowship exists between them; and that there is no other God of all, but that that name belongs only to the Almighty;--[all these arguments, I say,] will in like manner apply against those who are of the school of Marcion, and Simon, and Meander, or whatever others there may be who, like them, cut off that creation with which we are connected from the Father. The arguments, again, which I have employed against those who maintain that the Father of all no doubt contains all things, but that the creation to which we belong was not formed by Him, but by a certain other power, or by angels having no knowledge of the Propator, who is surrounded as a centre by the immense extent of the universe, just as a stain is by the [surrounding] cloak; when I showed that it is not a probable supposition that any other being than the Father of all formed that creation to which we belong,-- these same arguments will apply against the followers of Saturninus, Basilides, Carpocrates, and the rest of the Gnostics, who express similar opinions. Those statements, again, which have been made with respect to the emanations, and the Æons, and the [supposed state of] degeneracy, and the inconstant character of their Mother, equally overthrow Basilides, and all who are falsely styled Gnostics, who do, in fact, just repeat the same views under different names, but do, to a greater extent than the former, [3261] transfer those things which lie outside [3262] of the truth to the system of their own doctrine. And the remarks I have made respecting numbers will also apply against all those who misappropriate things belonging to the truth for the support of a system of this kind. And all that has been said respecting the Creator (Demiurge) to show that he alone is God and Father of all, and whatever remarks may yet be made in the following books, I apply against the heretics at large. The more moderate and reasonable among them thou wilt convert and convince, so as to lead them no longer to blaspheme their Creator, and Maker, and Sustainer, and Lord, nor to ascribe His origin to defect and ignorance; but the fierce, and terrible, and irrational [among them] thou wilt drive far from thee, that you may no longer have to endure their idle loquaciousness. 2. Moreover, those also will be thus confuted who belong to Simon and Carpocrates, and if there be any others who are said to perform miracles--who do not perform what they do either through the power of God, or in connection with the truth, nor for the well-being of men, but for the sake of destroying and misleading mankind, by means of magical deceptions, and with universal deceit, thus entailing greater harm than good on those who believe them, with respect to the point on which they lead them astray. For they can neither confer sight on the blind, nor hearing on the deaf, nor chase away all sorts of demons--[none, indeed,] except those that are sent into others by themselves, if they can even do so much as this. Nor can they cure the weak, or the lame, or the paralytic, or those who are distressed in any other part of the body, as has often been done in regard to bodily infirmity. Nor can they furnish effective remedies for those external accidents which may occur. And so far are they from being able to raise the dead, as the Lord raised them, and the apostles did by means of prayer, and as has been frequently done in the brotherhood on account of some necessity--the entire Church in that particular locality entreating [the boon] with much fasting and prayer, the spirit of the dead man has returned, and he has been bestowed in answer to the prayers of the saints--that they do not even believe this can be possibly be done, [and hold] that the resurrection from the dead [3263] is simply an acquaintance with that truth which they proclaim. 3. Since, therefore, there exist among them error and misleading influences, and magical illusions are impiously wrought in the sight of men; but in the Church, sympathy, and compassion, and stedfastness, and truth, for the aid and encouragement of mankind, are not only displayed [3264] without fee or reward, but we ourselves lay out for the benefit of others our own means; and inasmuch as those who are cured very frequently do not possess the things which they require, they receive them from us;--[since such is the case,] these men are in this way undoubtedly proved to be utter aliens from the divine nature, the beneficence of God, and all spiritual excellence. But they are altogether full of deceit of every kind, apostate inspiration, demoniacal working, and the phantasms of idolatry, and are in reality the predecessors of that dragon [3265] who, by means of a deception of the same kind, will with his tail cause a third part of the stars to fall from their place, and will cast them down to the earth. It behoves us to flee from them as we would from him; and the greater the display with which they are said to perform [their marvels], the more carefully should we watch them, as having been endowed with a greater spirit of wickedness. If any one will consider the prophecy referred to, and the daily practices of these men, he will find that their manner of acting is one and the same with the demons. __________________________________________________________________ [3261] Qui, though here found in all the mss., seems to have been rightly expunged by the editors. [3262] The reference probably is to opinions and theories of the heathen. [3263] Comp. 2 Tim. ii. 17, 18. [On the sub-apostolic age and this subject of miracles, Newman, in spite of his sophistical argumentation, may well be consulted for his references, etc. Translation of the Abbé Fleury, p. xi. Oxford, 1842.] [3264] "Perficiatur:" it is difficult here to give a fitting translation of this word. Some prefer to read "impertiatur." [3265] Rev. xii. 14. __________________________________________________________________ Chapter XXXII.--Further exposure of the wicked and blasphemous doctrines of the heretics. 1. Moreover, this impious opinion of theirs with respect to actions--namely, that it is incumbent on them to have experience of all kinds of deeds, even the most abominable--is refuted by the teaching of the Lord, with whom not only is the adulterer rejected, but also the man who desires to commit adultery; [3266] and not only is the actual murderer held guilty of having killed another to his own damnation, but the man also who is angry with his brother without a cause: who commanded [His disciples] not only not to hate men, but also to love their enemies; and enjoined them not only not to swear falsely, but not even to swear at all; and not only not to speak evil of their neighbours, but not even to style any one "Raca" and "fool;" [declaring] that otherwise they were in danger of hell-fire; and not only not to strike, but even, when themselves struck, to present the other cheek [to those that maltreated them]; and not only not to refuse to give up the property of others, but even if their own were taken away, not to demand it back again from those that took it; and not only not to injure their neighbours, nor to do them any evil, but also, when themselves wickedly dealt with, to be long-suffering, and to show kindness towards those [that injured them], and to pray for them, that by means of repentance they might be saved--so that we should in no respect imitate the arrogance, lust, and pride of others. Since, therefore, He whom these men boast of as their Master, and of whom they affirm that He had a soul greatly better and more highly toned than others, did indeed, with much earnestness, command certain things to be done as being good and excellent, and certain things to be abstained from not only in their actual perpetration, but even in the thoughts which lead to their performance, as being wicked, pernicious, and abominable, --how then can they escape being put to confusion, when they affirm that such a Master was more highly toned [in spirit] and better than others, and yet manifestly give instruction of a kind utterly opposed to His teaching? And, again, if there were really no such thing as good and evil, but certain things were deemed righteous, and certain others unrighteous, in human opinion only, He never would have expressed Himself thus in His teaching: "The righteous shall shine forth as the sun in the kingdom of their Father;" [3267] but He shall send the unrighteous, and those who do not the works of righteousness, "into everlasting fire, where their worm shall not die, and the fire shall not be quenched." [3268] 2. When they further maintain that it is incumbent on them to have experience of every kind [3269] of work and conduct, so that, if it be possible, accomplishing all during one manifestation in this life, they may [at once] pass over to the state of perfection, they are, by no chance, found striving to do those things which wait upon virtue, and are laborious, glorious, and skilful, [3270] which also are approved universally as being good. For if it be necessary to go through every work and every kind of operation, they ought, in the first place, to learn all the arts: all of them, [I say,] whether referring to theory or practice, whether they be acquired by self-denial, or are mastered through means of labour, exercise, and perseverance; as, for example, every kind of music, arithmetic, geometry, astronomy, and all such as are occupied with intellectual pursuits: then, again, the whole study of medicine, and the knowledge of plants, so as to become acquainted with those which are prepared for the health of man; the art of painting and sculpture, brass and marble work, and the kindred arts: moreover, [they have to study] every kind of country labour, the veterinary art, pastoral occupations, the various kinds of skilled labour, which are said to pervade the whole circle of [human] exertion; those, again, connected with a maritime life, gymnastic exercises, hunting, military and kingly pursuits, and as many others as may exist, of which, with the utmost labour, they could not learn the tenth, or even the thousandth part, in the whole course of their lives. The fact indeed is, that they endeavour to learn none of these, although they maintain that it is incumbent on them to have experience of every kind of work; but, turning aside to voluptuousness, and lust, and abominable actions, they stand self-condemned when they are tried by their own doctrine. For, since they are destitute of all those [virtues] which have been mentioned, they will [of necessity] pass into the destruction of fire. These men, while they boast of Jesus as being their Master, do in fact emulate the philosophy of Epicurus and the indifference of the Cynics, [calling Jesus their Master,] who not only turned His disciples away from evil deeds, but even from [wicked] words and thoughts, as I have already shown. 3. Again, while they assert that they possess souls from the same sphere as Jesus, and that they are like to Him, sometimes even maintaining that they are superior; while [they affirm that they were] produced, like Him, for the performance of works tending to the benefit and establishment of mankind, they are found doing nothing of the same or a like kind [with His actions], nor what can in any respect be brought into comparison with them. And if they have in truth accomplished anything [remarkable] by means of magic, they strive [in this way] deceitfully to lead foolish people astray, since they confer no real benefit or blessing on those over whom they declare that they exert [supernatural] power; but, bringing forward mere boys [3271] [as the subjects on whom they practise], and deceiving their sight, while they exhibit phantasms that instantly cease, and do not endure even a moment of time, [3272] they are proved to be like, not Jesus our Lord, but Simon the magician. It is certain, [3273] too, from the fact that the Lord rose from the dead on the third day, and manifested Himself to His disciples, and was in their sight received up into heaven, that, inasmuch as these men die, and do not rise again, nor manifest themselves to any, they are proved as possessing souls in no respect similar to that of Jesus. 4. If, however, they maintain that the Lord, too, performed such works simply in appearance, we shall refer them to the prophetical writings, and prove from these both that all things were thus [3274] predicted regarding Him, and did take place undoubtedly, and that He is the only Son of God. Wherefore, also, those who are in truth His disciples, receiving grace from Him, do in His name perform [miracles], so as to promote the welfare of other men, according to the gift which each one has received from Him. For some do certainly and truly drive out devils, so that those who have thus been cleansed from evil spirits frequently both believe [in Christ], and join themselves to the Church. Others have foreknowledge of things to come: they see visions, and utter prophetic expressions. Others still, heal the sick by laying their hands upon them, and they are made whole. Yea, moreover, as I have said, the dead even have been raised up, and remained [3275] among us for many years. And what shall I more say? It is not possible to name the number of the gifts which the Church, [scattered] throughout the whole world, has received from God, in the name of Jesus Christ, who was crucified under Pontius Pilate, and which she exerts day by day for the benefit of the Gentiles, neither practising deception upon any, nor taking any reward [3276] from them [on account of such miraculous interpositions]. For as she has received freely [3277] from God, freely also does she minister [to others]. 5. Nor does she perform anything by means of angelic invocations, [3278] or by incantations, or by any other wicked curious art; but, directing her prayers to the Lord, who made all things, in a pure, sincere, and straightforward spirit, and calling upon the name of our Lord Jesus Christ, she has been accustomed to work [3279] miracles for the advantage of mankind, and not to lead them into error. If, therefore, the name of our Lord Jesus Christ even now confers benefits [upon men], and cures thoroughly and effectively all who anywhere believe on Him, but not that of Simon, or Menander, or Carpocrates, or of any other man whatever, it is manifest that, when He was made man, He held fellowship with His own creation, and [3280] did all things truly through the power of God, according to the will of the Father of all, as the prophets had foretold. But what these things were, shall be described in dealing with the proofs to be found in the prophetical writings. __________________________________________________________________ [3266] Matt. v. 21, etc. [3267] Matt. xiii. 43. [3268] Matt. xxv. 41; Mark ix. 44. [3269] Comp. i. 25, 4. [3270] "Artificialia." [3271] "Pureos investes," boys that have not yet reached the age of puberty. [3272] The text has "stillicidio temporis," literally " a drop of time" (stagme chronou); but the original text was perhaps stigme chronou, "a moment of time." With either reading the meaning is the same. [3273] Some have deemed the words "firmum esse" an interpolation. [3274] That is, as being done in reality, and not in appearance. [3275] Harvey here notes: "The reader will not fail to remark this highly interesting testimony, that the divine charismata bestowed upon the infant Church were not wholly extinct in the days of Irenæus. Possibly the venerable Father is speaking from his own personal recollection of some who had been raised from the dead, and had continued for a time living witnesses of the efficacy of Christian faith." [See cap. xxxi., supra.] [3276] Comp. Acts viii. 9, 18. [3277] Matt. x. 8. [3278] Grabe contends that these words imply that no invocations of angels, good or bad, were practised in the primitive Church. Massuet, on the other hand, maintains that the words of Irenæus are plainly to be restricted to evil spirits, and have no bearing on the general question of angelic invocation. [3279] We follow the common reading, "perfecit;" but one ms. has "perficit," works, which suits the context better. [3280] We insert "et," in accordance with Grabe's suggestion. __________________________________________________________________ Chapter XXXIII.--Absurdity of the doctrine of the transmigration of souls. 1. We may subvert their doctrine as to transmigration from body to body by this fact, that souls remember nothing whatever of the events which took place in their previous states of existence. For if they were sent forth with this object, that they should have experience of every kind of action, they must of necessity retain a remembrance of those things which have been previously accomplished, that they might fill up those in which they were still deficient, and not by always hovering, without intermission, round the same pursuits, spend their labour wretchedly in vain (for the mere union of a body [with a soul] could not altogether extinguish the memory and contemplation of those things which had formerly been experienced [3281] ), and especially as they came [into the world] for this very purpose. For as, when the body is asleep and at rest, whatever things the soul sees by herself, and does in a vision, recollecting many of these, she also communicates them to the body; and as it happens that, when one awakes, perhaps after a long time, he relates what he saw in a dream, so also would he undoubtedly remember those things which he did before he came into this particular body. For if that which is seen only for a very brief space of time, or has been conceived of simply in a phantasm, and by the soul alone, through means of a dream, is remembered after she has mingled again with the body, and been dispersed through all the members, much more would she remember those things in connection with which she stayed during so long a time, even throughout the whole period of a bypast life. 2. With reference to these objections, Plato, that ancient Athenian, who also was the first [3282] to introduce this opinion, when he could not set them aside, invented the [notion of] a cup of oblivion, imagining that in this way he would escape this sort of difficulty. He attempted no kind of proof [of his supposition], but simply replied dogmatically [to the objection in question], that when souls enter into this life, they are caused to drink of oblivion by that demon who watches their entrance [into the world], before they effect an entrance into the bodies [assigned them]. It escaped him, that [by speaking thus] he fell into another greater perplexity. For if the cup of oblivion, after it has been drunk, can obliterate the memory of all the deeds that have been done, how, O Plato, dost thou obtain the knowledge of this fact (since thy soul is now in the body), that, before it entered into the body, it was made to drink by the demon a drug which caused oblivion? For if thou hast a remembrance of the demon, and the cup, and the entrance [into life], thou oughtest also to be acquainted with other things; but if, on the other hand, thou art ignorant of them, then there is no truth in the story of the demon, nor in the cup of oblivion prepared with art. 3. In opposition, again, to those who affirm that the body itself is the drug of oblivion, this observation may be made: How, then, does it come to pass, that whatsoever the soul sees by her own instrumentality, both in dreams and by reflection or earnest mental exertion, while the body is passive, she remembers, and reports to her neighbours? But, again, if the body itself were [the cause of] oblivion, then the soul, as existing in the body, could not remember even those things which were perceived long ago either by means of the eyes or the ears; but, as soon as the eye was turned from the things looked at, the memory of them also would undoubtedly be destroyed. For the soul, as existing in the very [cause of] oblivion, could have no knowledge of anything else than that only which it saw at the present moment. How, too, could it become acquainted with divine things, and retain a remembrance of them while existing in the body, since, as they maintain, the body itself is [the cause of] oblivion? But the prophets also, when they were upon the earth, remembered likewise, on their returning to their ordinary state of mind, [3283] whatever things they spiritually saw or heard in visions of heavenly objects, and related them to others. The body, therefore, does not cause the soul to forget those things which have been spiritually witnessed; but the soul teaches the body, and shares with it the spiritual vision which it has enjoyed. 4. For the body is not possessed of greater power than the soul, since indeed the former is inspired, and vivified, and increased, and held together by the latter; but the soul possesses [3284] and rules over the body. It is doubtless retarded in its velocity, just in the exact proportion in which the body shares in its motion; but it never loses the knowledge which properly belongs to it. For the body may be compared to an instrument; but the soul is possessed of the reason of an artist. As, therefore, the artist finds the idea of a work to spring up rapidly in his mind, but can only carry it out slowly by means of an instrument, owing to the want of perfect pliability in the matter acted upon, and thus the rapidity of his mental operation, being blended with the slow action of the instrument, gives rise to a moderate kind of movement [towards the end contemplated]; so also the soul, by being mixed up with the body belonging to it, is in a certain measure impeded, its rapidity being blended with the body's slowness. Yet it does not lose altogether its own peculiar powers; but while, as it were, sharing life with the body, it does not itself cease to live. Thus, too, while communicating other things to the body, it neither loses the knowledge of them, nor the memory of those things which have been witnessed. 5. If, therefore, the soul remembers nothing [3285] of what took place in a former state of existence, but has a perception of those things which are here, it follows that she never existed in other bodies, nor did things of which she has no knowledge, nor [once] knew things which she cannot [now mentally] contemplate. But, as each one of us receives his body through the skilful working of God, so does he also possess his soul. For God is not so poor or destitute in resources, that He cannot confer its own proper soul on each individual body, even as He gives it also its special character. And therefore, when the number [fixed upon] is completed, [that number] which He had predetermined in His own counsel, all those who have been enrolled for life [eternal] shall rise again, having their own bodies, and having also their own souls, and their own spirits, in which they had pleased God. Those, on the other hand, who are worthy of punishment, shall go away into it, they too having their own souls and their own bodies, in which they stood apart from the grace of God. Both classes shall then cease from any longer begetting and being begotten, from marrying and being given in marriage; so that the number of mankind, corresponding to the fore-ordination of God, being completed, may fully realize the scheme formed by the Father. [3286] __________________________________________________________________ [3281] Harvey thinks that this parenthesis has fallen out of its proper place, and would insert it immediately after the opening period of the chapter. [3282] It is a mistake of Irenæus to say that the doctrine of metempsychosis originated with Plato: it was first publicly taught by Pythagoras, who learned it from the Egyptians. Comp. Clem. Alex., Strom., i. 15: Herodot., ii. 123. [3283] "In hominem conversi," literally, "returning into man." [3284] "Possidet." Massuet supposes this word to represent kurieuei, "rules over" and Stieren kratunei, governs; while Harvey thinks the whole clause corresponds to kratei kai kurieuei tou somatos, which we have rendered above. [3285] Literally, none of things past. [3286] The Latin text is here very confused, but the Greek original of the greater part of this section has happily been preserved. [This Father here anticipates in outline many ideas which St. Augustine afterwards corrected and elaborated.] __________________________________________________________________ Chapter XXXIV.--Souls can be recognised in the separate state, and are immortal although they once had a beginning. 1. The Lord has taught with very great fulness, that souls not only continue to exist, not by passing from body to body, but that they preserve the same form [3287] [in their separate state] as the body had to which they were adapted, and that they remember the deeds which they did in this state of existence, and from which they have now ceased,--in that narrative which is recorded respecting the rich man and that Lazarus who found repose in the bosom of Abraham. In this account He states [3288] that Dives knew Lazarus after death, and Abraham in like manner, and that each one of these persons continued in his own proper position, and that [Dives] requested Lazarus to be sent to relieve him--[Lazarus], on whom he did not [formerly] bestow even the crumbs [which fell] from his table. [He tells us] also of the answer given by Abraham, who was acquainted not only with what respected himself, but Dives also, and who enjoined those who did not wish to come into that place of torment to believe Moses and the prophets, and to receive [3289] the preaching of Him who was [3290] to rise again from the dead. By these things, then, it is plainly declared that souls continue to exist, that they do not pass from body to body, that they possess the form of a man, so that they may be recognised, and retain the memory of things in this world; moreover, that the gift of prophecy was possessed by Abraham, and that each class [of souls] receives a habitation such as it has deserved, even before the judgment. 2. But if any persons at this point maintain that those souls, which only began a little while ago to exist, cannot endure for any length of time; but that they must, on the one hand, either be unborn, in order that they may be immortal, or if they have had a beginning in the way of generation, that they should die with the body itself--let them learn that God alone, who is Lord of all, is without beginning and without end, being truly and for ever the same, and always remaining the same unchangeable Being. But all things which proceed from Him, whatsoever have been made, and are made, do indeed receive their own beginning of generation, and on this account are inferior to Him who formed them, inasmuch as they are not unbegotten. Nevertheless they endure, and extend their existence into a long series of ages in accordance with the will of God their Creator; so that He grants them that they should be thus formed at the beginning, and that they should so exist afterwards. 3. For as the heaven which is above us, the firmament, the sun, the moon, the rest of the stars, and all their grandeur, although they had no previous existence, were called into being, and continue throughout a long course of time according to the will of God, so also any one who thinks thus respecting souls and spirits, and, in fact, respecting all created things, will not by any means go far astray, inasmuch as all things that have been made had a beginning when they were formed, but endure as long as God wills that they should have an existence and continuance. The prophetic Spirit bears testimony to these opinions, when He declares, "For He spake, and they were made; He commanded, and they were created: He hath established them for ever, yea, forever and ever." [3291] And again, He thus speaks respecting the salvation of man: "He asked life of Thee, and Thou gavest him length of days for ever and ever;" [3292] indicating that it is the Father of all who imparts continuance for ever and ever on those who are saved. For life does not arise from us, nor from our own nature; but it is bestowed according to the grace of God. And therefore he who shall preserve the life bestowed upon him, and give thanks to Him who imparted it, shall receive also length of days for ever and ever. But he who shall reject it, and prove himself ungrateful to his Maker, inasmuch as he has been created, and has not recognised Him who bestowed [the gift upon him], deprives himself of [the privilege of] continuance for ever and ever. [3293] And, for this reason, the Lord declared to those who showed themselves ungrateful towards Him: "If ye have not been faithful in that which is little, who will give you that which is great?" [3294] indicating that those who, in this brief temporal life, have shown themselves ungrateful to Him who bestowed it, shall justly not receive from Him length of days for ever and ever. 4. But as the animal body is certainly not itself the soul, yet has fellowship with the soul as long as God pleases; so the soul herself is not life, [3295] but partakes in that life bestowed upon her by God. Wherefore also the prophetic word declares of the first-formed man, "He became a living soul," [3296] teaching us that by the participation of life the soul became alive; so that the soul, and the life which it possesses, must be understood as being separate existences. When God therefore bestows life and perpetual duration, it comes to pass that even souls which did not previously exist should henceforth endure [for ever], since God has both willed that they should exist, and should continue in existence. For the will of God ought to govern and rule in all things, while all other things give way to Him, are in subjection, and devoted to His service. Thus far, then, let me speak concerning the creation and the continued duration of the soul. __________________________________________________________________ [3287] Grabe refers to Tertullian, De Anima, ch. vii., as making a similar statement. Massuet, on the other hand, denies that Irenæus here expresses an opinion like that of Tertullian in the passage referred to, and thinks that the special form (character) mentioned is to be understood as simply denoting individual spiritual properties. But his remarks are not satisfactory. [3288] Luke xvi. 19, etc. [3289] With Massuet and Stieren, we here supply esse. [3290] Some read resurgeret, and others resurrexerit; we deem the former reading preferable. [3291] Ps. cxlviii. 5, 6. [3292] Ps. xxi. 4. [3293] As Massuet observes, this statement is to be understood in harmony with the repeated assertion of Irenæus that the wicked will exist in misery for ever. It refers not annihilation, but to deprivation of happiness. [3294] Luke xvi. 11, quoted loosely from memory. Grabe, however, thinks they are cited from the apocryphal Gospel according to the Egyptians. [3295] Comp. Justin Martyr, Dial. c. Tryph., ch. vi. [3296] Gen. ii. 7. __________________________________________________________________ Chapter XXXV.--Refutation of Basilides, and of the opinion that the prophets uttered their predictions under the inspiration of different gods. 1. Moreover, in addition to what has been said, Basilides himself will, according to his own principles, find it necessary to maintain not only that there are three hundred and sixty-five heavens made in succession by one another, but that an immense and innumerable multitude of heavens have always been in the process of being made, and are being made, and will continue to be made, so that the formation of heavens of this kind can never cease. For if from the efflux [3297] of the first heaven the second was made after its likeness, and the third after the likeness of the second, and so on with all the remaining subsequent ones, then it follows, as a matter of necessity, that from the efflux of our heaven, which he indeed terms the last, another be formed like to it, and from that again a third; and thus there can never cease, either the process of efflux from those heavens which have been already made, or the manufacture of [new] heavens, but the operation must go on ad infinitum, and give rise to a number of heavens which will be altogether indefinite. 2. The remainder of those who are falsely termed Gnostics, and who maintain that the prophets uttered their prophecies under the inspiration of different gods, will be easily overthrown by this fact, that all the prophets proclaimed one God and Lord, and that the very Maker of heaven and earth, and of all things which are therein; while they moreover announced the advent of His Son, as I shall demonstrate from the Scriptures themselves, in the books which follow. 3. If, however, any object that, in the Hebrew language, diverse expressions [to represent God] occur in the Scriptures, such as Sabaoth, Eloë, Adonai, and all other such terms, striving to prove from these that there are different powers and gods, let them learn that all expressions of this kind are but announcements and appellations of one and the same Being. For the term Eloë in the Jewish language denotes God, while ElOeim [3298] and EleOuth in the Hebrew language signify "that which contains all." As to the appellation Adonai, sometimes it denotes what is nameable [3299] and admirable; but at other times, when the letter Daleth in it is doubled, and the word receives an initial [3300] guttural sound--thus Addonai--[it signifies], "One who bounds and separates the land from the water," so that the water should not subsequently [3301] submerge the land. In like manner also, Sabaoth, [3302] when it is spelled by a Greek Omega in the last syllable [SabaOth], denotes "a voluntary agent;" but when it is spelled with a Greek Omicron --as, for instance, Sabaoth--it expresses "the first heaven." In the same way, too, the word JaOth, [3303] when the last syllable is made long and aspirated, denotes "a predetermined measure;" but when it is written shortly by the Greek letter Omicron, namely Jaoth, it signifies "one who puts evils to flight." All the other expressions likewise bring out [3304] the title of one and the same Being; as, for example (in English [3305] ), The Lord of Powers, The Father of all, God Almighty, The Most High, The Creator, The Maker, and such like. These are not the names and titles of a succession of different beings, but of one and the same, by means of which the one God and Father is revealed, He who contains all things, and grants to all the boon of existence. 4. Now, that the preaching of the apostles, the authoritative teaching of the Lord, the announcements of the prophets, the dictated utterances of the apostles, [3306] and the ministration of the law--all of which praise one and the same Being, the God and Father of all, and not many diverse beings, nor one deriving his substance from different gods or powers, but [declare] that all things [were formed] by one and the same Father (who nevertheless adapts [His works] to the natures and tendencies of the materials dealt with), things visible and invisible, and, in short, all things that have been made [were created] neither by angels, nor by any other power, but by God alone, the Father--are all in harmony with our statements, has, I think, been sufficiently proved, while by these weighty arguments it has been shown that there is but one God, the Maker of all things. But that I may not be thought to avoid that series of proofs which may be derived from the Scriptures of the Lord (since, indeed, these Scriptures do much more evidently and clearly proclaim this very point), I shall, for the benefit of those at least who do not bring a depraved mind to bear upon them, devote a special book to the Scriptures referred to, which shall fairly follow them out [and explain them], and I shall plainly set forth from these divine Scriptures proofs to [satisfy] all the lovers of truth. [3307] __________________________________________________________________ [3297] Ex defluxu, corresponding to ex aporrhoias in the Greek. [3298] Eloæ here occurs in the Latin text, but Harvey supposes that the Greek had been 'Eloeim. He also remarks that Eloeuth ('lhvt) is the rabbinical abstract term, Godhead. [3299] All that can be remarked on this is, that the Jews substituted the term Adonai ('dny) for the name Jehovah, as often as the latter occurred in the sacred text. The former might therefore be styled nameable. [3300] The Latin text is, "aliquando autem duplicata litera delta cum aspiratione," and Harvey supposes that the doubling of the Daleth would give "to the scarcely articulate ' a more decidedly guttural character;" but the sense is extremely doubtful. [3301] Instead of "nec posteaquam insurgere," Feuardent and Massuet read "ne possit insurgere," and include the clause in the definition of Addonai. [3302] The author is here utterly mistaken, and, notwithstanding Harvey's earnest claim for him of a knowledge of Hebrew, seems clearly to betray his ignorance of that language. The term Sabaoth is never written with an Omicron, either in the LXX. or by the Greek Fathers, but always with an Omega (Sabaoth). Although Harvey remarks in his preface, that "It is hoped the Hebrew attainments of Irenæus will no longer be denied," there appears enough, in the etymologies and explanations of Hebrew terms given in this chapter by the venerable Father, to prevent such a conclusion; and Massuet's observation on the passage seems not improbable, when he says, "Sciolus quispiam Irenæo nostro, in Hebraicis haud satis perito, hic fucum ecisse videtur." [3303] Probably corresponding to the Hebrew term Jehovah (yhvh) [3304] Literally, "belong to one and the same name." [3305] "Secundum Latinitatem" in the text. [3306] The words are "apostolorum dictatio," probably referring to the letters of the apostles, as distinguished from their preaching already mentioned. [3307] This last sentence is very confused and ambiguous, and the editors throw but little light upon it. We have endeavoured to translate it according to the ordinary text and punctuation, but strongly suspect interpolation and corruption. If we might venture to strike out "has Scripturas," and connect "his tamen" with "prædicantibus," a better sense would be yielded, as follows: "But that I may not be thought to avoid that series of proofs which may be derived from the Scriptures of the Lord (since, indeed, these Scriptures to much more evidently and clearly set forth this very point, to those at least who do not bring a depraved mind to their consideration), I shall devote the particular book which follows to them, and shall," etc. __________________________________________________________________ irenaeus against_heresies_iii anf01 irenaeus-against_heresies_iii Against Heresies: Book III http://www.ccel.org/ccel/schaff/anf01.ix.iv.html __________________________________________________________________ Against Heresies: Book III __________________________________________________________________ __________________________________________________________________ Preface. Thou hast indeed enjoined upon me, my very dear friend, that I should bring to light the Valentinian doctrines, concealed, as their votaries imagine; that I should exhibit their diversity, and compose a treatise in refutation of them. I therefore have undertaken--showing that they spring from Simon, the father of all heretics--to exhibit both their doctrines and successions, and to set forth arguments against them all. Wherefore, since the conviction of these men and their exposure is in many points but one work, I have sent unto thee [certain] books, of which the first comprises the opinions of all these men, and exhibits their customs, and the character of their behaviour. In the second, again, their perverse teachings are cast down and overthrown, and, such as they really are, laid bare and open to view. But in this, the third book I shall adduce proofs from the Scriptures, so that I may come behind in nothing of what thou hast enjoined; yea, that over and above what thou didst reckon upon, thou mayest receive from me the means of combating and vanquishing those who, in whatever manner, are propagating falsehood. For the love of God, being rich and ungrudging, confers upon the suppliant more than he can ask from it. Call to mind then, the things which I have stated in the two preceding books, and, taking these in connection with them, thou shalt have from me a very copious refutation of all the heretics; and faithfully and strenuously shalt thou resist them in defence of the only true and life-giving faith, which the Church has received from the apostles and imparted to her sons. For the Lord of all gave to His apostles the power of the Gospel, through whom also we have known the truth, that is, the doctrine of the Son of God; to whom also did the Lord declare: "He that heareth you, heareth Me; and he that despiseth you, despiseth Me, and Him that sent Me." [3308] __________________________________________________________________ [3308] Luke x. 16. __________________________________________________________________ Chapter I.--The apostles did not commence to preach the Gospel, or to place anything on record until they were endowed with the gifts and power of the Holy Spirit. They preached one God alone, Maker of heaven and earth. 1. We have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. [3309] For it is unlawful to assert that they preached before they possessed "perfect knowledge," as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, [the apostles] were invested with power from on high when the Holy Spirit came down [upon them], were filled from all [His gifts], and had perfect knowledge: they departed to the ends of the earth, preaching the glad tidings of the good things [sent] from God to us, and proclaiming the peace of heaven to men, who indeed do all equally and individually possess the Gospel of God. Matthew also issued a written Gospel among the Hebrews [3310] in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia. 2. These have all declared to us that there is one God, Creator of heaven and earth, announced by the law and the prophets; and one Christ the Son of God. If any one do not agree to these truths, he despises the companions of the Lord; nay more, he despises Christ Himself the Lord; yea, he despises the Father also, and stands self-condemned, resisting and opposing his own salvation, as is the case with all heretics. __________________________________________________________________ [3309] See 1 Tim. iii. 15, where these terms are used in reference to the Church. [3310] On this and similar statements in the Fathers, the reader may consult Dr. Roberts's Discussions on the Gospels, in which they are fully criticised, and the Greek original of St. Matthew's Gospel maintained. __________________________________________________________________ Chapter II.--The heretics follow neither Scripture nor tradition. 1. When, however, they are confuted from the Scriptures, they turn round and accuse these same Scriptures, as if they were not correct, nor of authority, and [assert] that they are ambiguous, and that the truth cannot be extracted from them by those who are ignorant of tradition. For [they allege] that the truth was not delivered by means of written documents, but vivâ voce: wherefore also Paul declared, "But we speak wisdom among those that are perfect, but not the wisdom of this world." [3311] And this wisdom each one of them alleges to be the fiction of his own inventing, forsooth; so that, according to their idea, the truth properly resides at one time in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or has even been indifferently in any other opponent, [3312] who could speak nothing pertaining to salvation. For every one of these men, being altogether of a perverse disposition, depraving the system of truth, is not ashamed to preach himself. 2. But, again, when we refer them to that tradition which originates from the apostles, [and] which is preserved by means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser not merely than the presbyters, but even than the apostles, because they have discovered the unadulterated truth. For [they maintain] that the apostles intermingled the things of the law with the words of the Saviour; and that not the apostles alone, but even the Lord Himself, spoke as at one time from the Demiurge, at another from the intermediate place, and yet again from the Pleroma, but that they themselves, indubitably, unsulliedly, and purely, have knowledge of the hidden mystery: this is, indeed, to blaspheme their Creator after a most impudent manner! It comes to this, therefore, that these men do now consent neither to Scripture nor to tradition. 3. Such are the adversaries with whom we have to deal, my very dear friend, endeavouring like slippery serpents to escape at all points. Wherefore they must be opposed at all points, if perchance, by cutting off their retreat, we may succeed in turning them back to the truth. For, though it is not an easy thing for a soul under the influence of error to repent, yet, on the other hand, it is not altogether impossible to escape from error when the truth is brought alongside it. __________________________________________________________________ [3311] 1 Cor. ii. 6. [3312] This is Harvey's rendering of the old Latin, in illo qui contra disputat. __________________________________________________________________ Chapter III.--A refutation of the heretics, from the fact that, in the various Churches, a perpetual succession of bishops was kept up. 1. It is within the power of all, therefore, in every Church, who may wish to see the truth, to contemplate clearly the tradition of the apostles manifested throughout the whole world; and we are in a position to reckon up those who were by the apostles instituted bishops in the Churches, and [to demonstrate] the succession of these men to our own times; those who neither taught nor knew of anything like what these [heretics] rave about. For if the apostles had known hidden mysteries, which they were in the habit of imparting to "the perfect" apart and privily from the rest, they would have delivered them especially to those to whom they were also committing the Churches themselves. For they were desirous that these men should be very perfect and blameless in all things, whom also they were leaving behind as their successors, delivering up their own place of government to these men; which men, if they discharged their functions honestly, would be a great boon [to the Church], but if they should fall away, the direst calamity. 2. Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre-eminent authority, [3313] that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful men] who exist everywhere. 3. The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telesphorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Soter having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth. 4. But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, [3314] departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time,--a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,--that, namely, which is handed down by the Church. [3315] There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." [3316] There is also a very powerful [3317] Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles. __________________________________________________________________ [3313] The Latin text of this difficult but important clause is, "Ad hanc enim ecclesiam propter potiorem principalitatem necesse est omnem convenire ecclesiam." Both the text and meaning have here given rise to much discussion. It is impossible to say with certainty of what words in the Greek original "potiorem principalitatem" may be the translation. We are far from sure that the rendering given above is correct, but we have been unable to think of anything better. [A most extraordinary confession. It would be hard to find a worse; but take the following from a candid Roman Catholic, which is better and more literal: "For to this Church, on account of more potent principality, it is necessary that every Church (that is, those who are on every side faithful) resort; in which Church ever, by those who are on every side, has been preserved that tradition which is from the apostles." (Berington and Kirk, vol. i. p. 252.) Here it is obvious that the faith was kept at Rome, by those who resort there from all quarters. She was a mirror of the Catholic World, owing here orthodoxy to them; not the Sun, dispensing her own light to others, but the glass bringing their rays into a focus. See note at end of book iii.] A discussion of the subject may be seen in chap. xii. of Dr. Wordsworth's St. Hippolytus and the Church of Rome. [3314] Polycarp suffered about the year 167, in the reign of Marcus Aurelius. His great age of eighty-six years implies that he was contemporary with St. John for nearly twenty years. [3315] So the Greek. The Latin reads: "which he also handed down to the Church." [3316] Tit. iii. 10. [3317] ikanotate. Harvey translates this all-sufficient, and thus paraphrases: But his Epistle is all-sufficient, to teach those that are desirous to learn. __________________________________________________________________ Chapter IV.--The truth is to be found nowhere else but in the Catholic Church, the sole depository of apostolical doctrine. Heresies are of recent formation, and cannot trace their origin up to the apostles. 1. Since therefore we have such proofs, it is not necessary to seek the truth among others which it is easy to obtain from the Church; since the apostles, like a rich man [depositing his money] in a bank, lodged in her hands most copiously all things pertaining to the truth: so that every man, whosoever will, can draw from her the water of life. [3318] For she is the entrance to life; all others are thieves and robbers. On this account are we bound to avoid them, but to make choice of the thing pertaining to the Church with the utmost diligence, and to lay hold of the tradition of the truth. For how stands the case? Suppose there arise a dispute relative to some important question [3319] among us, should we not have recourse to the most ancient Churches with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question? For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case,] to follow the course of the tradition which they handed down to those to whom they did commit the Churches? 2. To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition, [3320] believing in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall come in glory, the Saviour of those who are saved, and the Judge of those who are judged, and sending into eternal fire those who transform the truth, and despise His Father and His advent. Those who, in the absence of written documents, [3321] have believed this faith, are barbarians, so far as regards our language; but as regards doctrine, manner, and tenor of life, they are, because of faith, very wise indeed; and they do please God, ordering their conversation in all righteousness, chastity, and wisdom. If any one were to preach to these men the inventions of the heretics, speaking to them in their own language, they would at once stop their ears, and flee as far off as possible, not enduring even to listen to the blasphemous address. Thus, by means of that ancient tradition of the apostles, they do not suffer their mind to conceive anything of the [doctrines suggested by the] portentous language of these teachers, among whom neither Church nor doctrine has ever been established. 3. For, prior to Valentinus, those who follow Valentinus had no existence; nor did those from Marcion exist before Marcion; nor, in short, had any of those malignant-minded people, whom I have above enumerated, any being previous to the initiators and inventors of their perversity. For Valentinus came to Rome in the time of Hyginus, flourished under Pius, and remained until Anicetus. Cerdon, too, Marcion's predecessor, himself arrived in the time of Hyginus, who was the ninth bishop. [3322] Coming frequently into the Church, and making public confession, he thus remained, one time teaching in secret, and then again making public confession; but at last, having been denounced for corrupt teaching, he was excommunicated [3323] from the assembly of the brethren. Marcion, then, succeeding him, flourished under Anicetus, who held the tenth place of the episcopate. But the rest, who are called Gnostics, take rise from Menander, Simon's disciple, as I have shown; and each one of them appeared to be both the father and the high priest of that doctrine into which he has been initiated. But all these (the Marcosians) broke out into their apostasy much later, even during the intermediate period of the Church. __________________________________________________________________ [3318] Rev. xxii. 17. [3319] Latin, "modica quæstione." [3320] [The uneducated barbarians must receive the Gospel on testimony. Irenæus puts apostolic traditions, genuine and uncorrupt, in this relation to the primary authority of the written word. 2 Thess. ii. 15, 2 Thess. iii. 6.] [3321] Literally, "without letters;" equivalent to, "without paper and ink," a few lines previously. [3322] The old Latin translation says the eighth bishop; but there is no discrepancy. Eusebius, who has preserved the Greek of this passage, probably counted the apostles as the first step in the episcopal succession. As Irenæus tells us in the preceding chapter, Linus is to be counted as the first bishop. [3323] It is thought that this does not mean excommunication properly so called, but a species of self-excommunication, i.e., anticipating the sentence of the Church, by quitting it altogether. See Valesius's note in his edition of Eusebius. __________________________________________________________________ Chapter V.--Christ and His apostles, without any fraud, deception, or hypocrisy, preached that one God, the Father, was the founder of all things. They did not accommodate their doctrine to the prepossessions of their hearers. 1. Since, therefore, the tradition from the apostles does thus exist in the Church, and is permanent among us, let us revert to the Scriptural proof furnished by those apostles who did also write the Gospel, in which they recorded the doctrine regarding God, pointing out that our Lord Jesus Christ is the truth, [3324] and that no lie is in Him. As also David says, prophesying His birth from a virgin, and the resurrection from the dead, "Truth has sprung out of the earth." [3325] The apostles, likewise, being disciples of the truth, are above all falsehood; for a lie has no fellowship with the truth, just as darkness has none with light, but the presence of the one shuts out that of the other. Our Lord, therefore, being the truth, did not speak lies; and whom He knew to have taken origin from a defect, He never would have acknowledged as God, even the God of all, the Supreme King, too, and His own Father, an imperfect being as a perfect one, an animal one as a spiritual, Him who was without the Pleroma as Him who was within it. Neither did His disciples make mention of any other God, or term any other Lord, except Him, who was truly the God and Lord of all, as these most vain sophists affirm that the apostles did with hypocrisy frame their doctrine according to the capacity of their hearers, and gave answers after the opinions of their questioners,--fabling blind things for the blind, according to their blindness; for the dull according to their dulness; for those in error according to their error. And to those who imagined that the Demiurge alone was God, they preached him; but to those who are capable of comprehending the unnameable Father, they did declare the unspeakable mystery through parables and enigmas: so that the Lord and the apostles exercised the office of teacher not to further the cause of truth, but even in hypocrisy, and as each individual was able to receive it! 2. Such [a line of conduct] belongs not to those who heal, or who give life: it is rather that of those bringing on diseases, and increasing ignorance; and much more true than these men shall the law be found, which pronounces every one accursed who sends the blind man astray in the way. For the apostles, who were commissioned to find out the wanderers, and to be for sight to those who saw not, and medicine to the weak, certainly did not address them in accordance with their opinion at the time, but according to revealed truth. For no persons of any kind would act properly, if they should advise blind men, just about to fall over a precipice, to continue their most dangerous path, as if it were the right one, and as if they might go on in safety. Or what medical man, anxious to heal a sick person, would prescribe in accordance with the patient's whims, and not according to the requisite medicine? But that the Lord came as the physician of the sick, He does Himself declare saying, "They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance." [3326] How then shall the sick be strengthened, or how shall sinners come to repentance? Is it by persevering in the very same courses? or, on the contrary, is it by undergoing a great change and reversal of their former mode of living, by which they have brought upon themselves no slight amount of sickness, and many sins? But ignorance, the mother of all these, is driven out by knowledge. Wherefore the Lord used to impart knowledge to His disciples, by which also it was His practice to heal those who were suffering, and to keep back sinners from sin. He therefore did not address them in accordance with their pristine notions, nor did He reply to them in harmony with the opinion of His questioners, but according to the doctrine leading to salvation, without hypocrisy or respect of person. 3. This is also made clear from the words of the Lord, who did truly reveal the Son of God to those of the circumcision-- Him who had been foretold as Christ by the prophets; that is, He set Himself forth, who had restored liberty to men, and bestowed on them the inheritance of incorruption. And again, the apostles taught the Gentiles that they should leave vain stocks and stones, which they imagined to be gods, and worship the true God, who had created and made all the human family, and, by means of His creation, did nourish, increase, strengthen, and preserve them in being; and that they might look for His Son Jesus Christ, who redeemed us from apostasy with His own blood, so that we should also be a sanctified people,--who shall also descend from heaven in His Father's power, and pass judgment upon all, and who shall freely give the good things of God to those who shall have kept His commandments. He, appearing in these last times, the chief cornerstone, has gathered into one, and united those that were far off and those that were near; [3327] that is, the circumcision and the uncircumcision, enlarging Japhet, and placing him in the dwelling of Shem. [3328] __________________________________________________________________ [3324] John xiv. 6. [3325] Ps. lxxxv. 11. [3326] Luke v. 31, 32. [3327] Eph. ii. 17. [3328] Gen. ix. 27. __________________________________________________________________ Chapter VI--The Holy Ghost, throughout the Old Testament Scriptures, made mention of no other God or Lord, save him who is the true God. 1. Therefore neither would the Lord, nor the Holy Spirit, nor the apostles, have ever named as God, definitely and absolutely, him who was not God, unless he were truly God; nor would they have named any one in his own person Lord, except God the Father ruling over all, and His Son who has received dominion from His Father over all creation, as this passage has it: "The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool." [3329] Here the [Scripture] represents to us the Father addressing the Son; He who gave Him the inheritance of the heathen, and subjected to Him all His enemies. Since, therefore, the Father is truly Lord, and the Son truly Lord, the Holy Spirit has fitly designated them by the title of Lord. And again, referring to the destruction of the Sodomites, the Scripture says, "Then the Lord rained upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven." [3330] For it here points out that the Son, who had also been talking with Abraham, had received power to judge the Sodomites for their wickedness. And this [text following] does declare the same truth: "Thy throne, O God, is for ever and ever; the sceptre of Thy kingdom is a right sceptre. Thou hast loved righteousness, and hated iniquity: therefore God, Thy God, hath anointed Thee." [3331] For the Spirit designates both [of them] by the name, of God--both Him who is anointed as Son, and Him who does anoint, that is, the Father. And again: "God stood in the congregation of the gods, He judges among the gods." [3332] He [here] refers to the Father and the Son, and those who have received the adoption; but these are the Church. For she is the synagogue of God, which God--that is, the Son Himself--has gathered by Himself. Of whom He again speaks: "The God of gods, the Lord hath spoken, and hath called the earth." [3333] Who is meant by God? He of whom He has said, "God shall come openly, our God, and shall not keep silence;" [3334] that is, the Son, who came manifested to men who said, "I have openly appeared to those who seek Me not." [3335] But of what gods [does he speak]? [Of those] to whom He says, "I have said, Ye are gods, and all sons of the Most High." [3336] To those, no doubt, who have received the grace of the "adoption, by which we cry, Abba Father." [3337] 2. Wherefore, as I have already stated, no other is named as God, or is called Lord, except Him who is God and Lord of all, who also said to Moses, "I am that I am. And thus shalt thou say to the children of Israel: He who is, hath sent me unto you;" [3338] and His Son Jesus Christ our Lord, who makes those that believe in His name the sons of God. And again, when the Son speaks to Moses, He says, "I am come down to deliver this people." [3339] For it is He who descended and ascended for the salvation of men. Therefore God has been declared through the Son, who is in the Father, and has the Father in Himself --He who is, the Father bearing witness to the Son, and the Son announcing the Father.--As also Esaias says, "I too am witness," he declares, "saith the Lord God, and the Son whom I have chosen, that ye may know, and believe, and understand that I am." [3340] 3. When, however, the Scripture terms them [gods] which are no gods, it does not, as I have already remarked, declare them as gods in every sense, but with a certain addition and signification, by which they are shown to be no gods at all. As with David: "The gods of the heathen are idols of demons;" [3341] and, "Ye shall not follow other gods." [3342] For in that he says "the gods of the heathen"--but the heathen are ignorant of the true God--and calls them "other gods," he bars their claim [to be looked upon] as gods at all. But as to what they are in their own person, he speaks concerning them; "for they are," he says, "the idols of demons." And Esaias: "Let them be confounded, all who blaspheme God, and carve useless things; [3343] even I am witness, saith God." [3344] He removes them from [the category of] gods, but he makes use of the word alone, for this [purpose], that we may know of whom he speaks. Jeremiah also says the same: "The gods that have not made the heavens and earth, let them perish from the earth which is under the heaven." [3345] For, from the fact of his having subjoined their destruction, he shows them to be no gods at all. Elias, too, when all Israel was assembled at Mount Carmel, wishing to turn them from idolatry, says to them, "How long halt ye between two opinions? [3346] If the Lord be God, [3347] follow Him." [3348] And again, at the burnt-offering, he thus addresses the idolatrous priests: "Ye shall call upon the name of your gods, and I will call on the name of the Lord my God; and the Lord that will hearken by fire, [3349] He is God." Now, from the fact of the prophet having said these words, he proves that these gods which were reputed so among those men, are no gods at all. He directed them to that God upon whom he believed, and who was truly God; whom invoking, he exclaimed, "Lord God of Abraham, God of Isaac, and God of Jacob, hear me to-day, and let all this people know that Thou art the God of Israel." [3350] 4. Wherefore I do also call upon thee, Lord God of Abraham, and God of Isaac, and God of Jacob and Israel, who art the Father of our Lord Jesus Christ, the God who, through the abundance of Thy mercy, hast had a favour towards us, that we should know Thee, who hast made heaven and earth, who rulest over all, who art the only and the true God, above whom there is none other God; grant, by our Lord Jesus Christ, the governing power of the Holy Spirit; give to every reader of this book to know Thee, that Thou art God alone, to be strengthened in Thee, and to avoid every heretical, and godless, and impious doctrine. 5. And the Apostle Paul also, saying, "For though ye have served them which are no gods; ye now know God, or rather, are known of God," [3351] has made a separation between those that were not [gods] and Him who is God. And again, speaking of Antichrist, he says, "who opposeth and exalteth himself above all that is called God, or that is worshipped." [3352] He points out here those who are called gods, by such as know not God, that is, idols. For the Father of all is called God, and is so; and Antichrist shall be lifted up, not above Him, but above those which are indeed called gods, but are not. And Paul himself says that this is true: "We know that an idol is nothing, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth; yet to us there is but one God, the Father, of whom are all things, and we through Him; and one Lord Jesus Christ, by whom are all things, and we by Him." [3353] For he has made a distinction, and separated those which are indeed called gods, but which are none, from the one God the Father, from whom are all things, and, he has confessed in the most decided manner in his own person, one Lord Jesus Christ. But in this [clause], "whether in heaven or in earth," he does not speak of the formers of the world, as these [teachers] expound it; but his meaning is similar to that of Moses, when it is said, "Thou shalt not make to thyself any image for God, of whatsoever things are in heaven above, whatsoever in the earth beneath, and whatsoever in the waters under the earth." [3354] And he does thus explain what are meant by the things in heaven: "Lest when," he says, "looking towards heaven, and observing the sun, and the moon, and the stars, and all the ornament of heaven, falling into error, thou shouldest adore and serve them." [3355] And Moses himself, being a man of God, was indeed given as a god before Pharaoh; [3356] but he is not properly termed Lord, nor is called God by the prophets, but is spoken of by the Spirit as "Moses, the faithful minister and servant of God," [3357] which also he was. __________________________________________________________________ [3329] Ps. cx. 1. [3330] Gen. xix. 24. [3331] Ps. xlv. 6. [3332] Ps. lxxxii. 1. [3333] Ps. l. 1. [3334] Ps. l. 3. [3335] Isa. lxv. 1. [3336] Ps. lxxxii. 6. [3337] Rom. viii. 15. [3338] Ex. iii. 14. [3339] Ex. iii. 8. [3340] Isa. xliii. 10. [3341] Ps. xcvi. 5. [3342] Ps. lxxxi. 9. [3343] These words are an interpolation: it is supposed they have been carelessly repeated from the preceding quotation of Isaiah. [3344] Isa. xliv. 9. [3345] Jer. x. 11. [3346] Literally, "In both houghs," in ambabus suffraginibus. [3347] The old Latin translation has, "Si unus est Dominus Deus"--If the Lord God is one; which is supposed by the critics to have occurred through carelessness of the translator. [3348] 1 Kings xviii. 21, etc. [3349] The Latin version has, "that answereth to-day" (hodie), --an evident error for igne. [3350] 1 Kings xviii. 36. [3351] Gal. iv. 8, 9. [3352] 2 Thess. ii. 4. [3353] 1 Cor. viii. 4, etc. [3354] Deut. v. 8. [3355] Deut. iv. 19. [3356] Ex. vii. 1. [3357] Heb. iii. 5; Num. xii. 7. __________________________________________________________________ Chapter VII.--Reply to an objection founded on the words of St. Paul (2 Cor. iv. 4). St. Paul occasionally uses words not in their grammatical sequence. 1. As to their affirming that Paul said plainly in the Second [Epistle] to the Corinthians, "In whom the god of this world hath blinded the minds of them that believe not," [3358] and maintaining that there is indeed one god of this world, but another who is beyond all principality, and beginning, and power, we are not to blame if they, who give out that they do themselves know mysteries beyond God, know not how to read Paul. For if any one read the passage thus--according to Paul's custom, as I show elsewhere, and by many examples, that he uses transposition of words--"In whom God," then pointing it off, and making a slight interval, and at the same time read also the rest [of the sentence] in one [clause], "hath blinded the minds of them of this world that believe not," he shall find out the true [sense]; that it is contained in the expression, "God hath blinded the minds of the unbelievers of this world." And this is shown by means of the little interval [between the clause]. For Paul does not say, "the God of this world," as if recognising any other beyond Him; but he confessed God as indeed God. And he says, "the unbelievers of this world," because they shall not inherit the future age of incorruption. I shall show from Paul himself, how it is that God has blinded the minds of them that believe not, in the course of this work, that we may not just at present distract our mind from the matter in hand, [by wandering] at large. 2. From many other instances also, we may discover that the apostle frequently uses a transposed order in his sentences, due to the rapidity of his discourses, and the impetus of the Spirit which is in him. An example occurs in the [Epistle] to the Galatians, where he expresses himself as follows: "Wherefore then the law of works? [3359] It was added, until the seed should come to whom the promise was made; [and it was] ordained by angels in the hand of a Mediator." [3360] For the order of the words runs thus: "Wherefore then the law of works? Ordained by angels in the hand of a Mediator, it was added until the seed should come to whom the promise was made,"-- man thus asking the question, and the Spirit making answer. And again, in the Second to the Thessalonians, speaking of Antichrist, he says, "And then shall that wicked be revealed, whom the Lord Jesus Christ [3361] shall slay with the Spirit of His mouth, and shall destroy him [3362] with the presence of his coming; [even him] whose coming is after the working of Satan, with all power, and signs, and lying wonders." [3363] Now in these [sentences] the order of the words is this: "And then shall be revealed that wicked, whose coming is after the working of Satan, with all power, and signs, and lying wonders, whom the Lord Jesus shall slay with the Spirit of His mouth, and shall destroy with the presence of His coming." For he does not mean that the coming of the Lord is after the working of Satan; but the coming of the wicked one, whom we also call Antichrist. If, then, one does not attend to the [proper] reading [of the passage], and if he do not exhibit the intervals of breathing as they occur, there shall be not only incongruities, but also, when reading, he will utter blasphemy, as if the advent of the Lord could take place according to the working of Satan. So therefore, in such passages, the hyperbaton must be exhibited by the reading, and the apostle's meaning following on, preserved; and thus we do not read in that passage, "the god of this world," but, "God," whom we do truly call God; and we hear [it declared of] the unbelieving and the blinded of this world, that they shall not inherit the world of life which is to come. __________________________________________________________________ [3358] 2 Cor. iv. 4. [3359] This is according to the reading of the old Italic version, for it is not so read in any of our existing manuscripts of the Greek New Testament. [3360] Gal. iii. 19. [3361] This world is not found in the second quotation of this passage immediately following. [3362] This world is not found in the second quotation of this passage immediately following. [3363] 2 Thess. ii. 8. __________________________________________________________________ Chapter VIII.--Answer to an objection, arising from the words of Christ (Matt. vi. 24). God alone is to be really called God and Lord, for He is without beginning and end. 1. This calumny, then, of these men, having been quashed, it is clearly proved that neither the prophets nor the apostles did ever name another God, or call [him] Lord, except the true and only God. Much more [would this be the case with regard to] the Lord Himself, who did also direct us to "render unto Cæsar the things that are Cæsar's, and to God the things that are God's;" [3364] naming indeed Cæsar as Cæsar, but confessing God as God. In like manner also, that [text] which says, "Ye cannot serve two masters," [3365] He does Himself interpret, saying, "Ye cannot serve God and mammon;" acknowledging God indeed as God, but mentioning mammon, a thing having also an existence. He does not call mammon Lord when He says, "Ye cannot serve two masters;" but He teaches His disciples who serve God, not to be subject to mammon, nor to be ruled by it. For He says, "He that committeth sin is the slave of sin." [3366] Inasmuch, then, as He terms those "the slaves of sin" who serve sin, but does not certainly call sin itself God, thus also He terms those who serve mammon "the slaves of mammon," not calling mammon God. For mammon is, according to the Jewish language, which the Samaritans do also use, a covetous man, and one who wishes to have more than he ought to have. But according to the Hebrew, it is by the addition of a syllable (adjunctive) called Mamuel, [3367] and signifies gulosum, that is, one whose gullet is insatiable. Therefore, according to both these things which are indicated, we cannot serve God and mammon. 2. But also, when He spoke of the devil as strong, not absolutely so, but as in comparison with us, the Lord showed Himself under every aspect and truly to be the strong man, saying that one can in no other way "spoil the goods of a strong man, if he do not first bind the strong man himself, and then he will spoil his house." [3368] Now we were the vessels and the house of this [strong man] when we were in a state of apostasy; for he put us to whatever use he pleased, and the unclean spirit dwelt within us. For he was not strong, as opposed to Him who bound him, and spoiled his house; but as against those persons who were his tools, inasmuch as he caused their thought to wander away from God: these did the Lord snatch from his grasp. As also Jeremiah declares, "The Lord hath redeemed Jacob, and has snatched him from the hand of him that was stronger than he." [3369] If, then, he had not pointed out Him who binds and spoils his goods, but had merely spoken of him as being strong, the strong man should have been unconquered. But he also subjoined Him who obtains and retains possession; for he holds who binds, but he is held who is bound. And this he did without any comparison, so that, apostate slave as he was, he might not be compared to the Lord: for not he alone, but not one of created and subject things, shall ever be compared to the Word of God, by whom all things were made, who is our Lord Jesus Christ. 3. For that all things, whether Angels, or Archangels, or Thrones, or Dominions, were both established and created by Him who is God over all, through His Word, John has thus pointed out. For when he had spoken of the Word of God as having been in the Father, he added, "All things were made by Him, and without Him was not anything made." [3370] David also, when he had enumerated [His] praises, subjoins by name all things whatsoever I have mentioned, both the heavens and all the powers therein: "For He commanded, and they were created; He spake, and they were made." Whom, therefore, did He command? The Word, no doubt, "by whom," he says, "the heavens were established, and all their power by the breath of His mouth." [3371] But that He did Himself make all things freely, and as He pleased, again David says, "But our God is in the heavens above, and in the earth; He hath made all things whatsoever He pleased." [3372] But the things established are distinct from Him who has established them, and what have been made from Him who has made them. For He is Himself uncreated, both without beginning and end, and lacking nothing. He is Himself sufficient for Himself; and still further, He grants to all others this very thing, existence; but the things which have been made by Him have received a beginning. But whatever things had a beginning, and are liable to dissolution, and are subject to and stand in need of Him who made them, must necessarily in all respects have a different term [applied to them], even by those who have but a moderate capacity for discerning such things; so that He indeed who made all things can alone, together with His Word, properly be termed God and Lord: but the things which have been made cannot have this term applied to them, neither should they justly assume that appellation which belongs to the Creator. __________________________________________________________________ [3364] Matt. xxii. 21. [3365] Matt. vi. 24. [3366] John viii. 34. [3367] A word of which many explanations have been proposed, but none are quite satisfactory. Harvey seems inclined to suspect the reading to be corrupt, through the ignorance and carelessness of the copyist. [Irenæus undoubtedly relied for Hebrew criticisms on some incompetent retailer of rabbinical refinements.] [3368] Matt. xii. 29. [3369] Jer. xxxi. 11. [3370] John i. 3. [3371] Ps. xxxiii. 6. [3372] Ps. cxv. 3. __________________________________________________________________ Chapter IX.--One and the same God, the Creator of heaven and earth, is He whom the prophets foretold, and who was declared by the Gospel. Proof of this, at the outset, from St. Matthew's Gospel. 1. This, therefore, having been clearly demonstrated here (and it shall yet be so still more clearly), that neither the prophets, nor the apostles, nor the Lord Christ in His own person, did acknowledge any other Lord or God, but the God and Lord supreme: the prophets and the apostles confessing the Father and the Son; but naming no other as God, and confessing no other as Lord: and the Lord Himself handing down to His disciples, that He, the Father, is the only God and Lord, who alone is God and ruler of all; --it is incumbent on us to follow, if we are their disciples indeed, their testimonies to this effect. For Matthew the apostle-- knowing, as one and the same God, Him who had given promise to Abraham, that He would make his seed as the stars of heaven, [3373] and Him who, by His Son Christ Jesus, has called us to the knowledge of Himself, from the worship of stones, so that those who were not a people were made a people, and she beloved who was not beloved [3374] --declares that John, when preparing the way for Christ, said to those who were boasting of their relationship [to Abraham] according to the flesh, but who had their mind tinged and stuffed with all manner of evil, preaching that repentance which should call them back from their evil doings, said, "O generation of vipers, who hath shown you to flee from the wrath to come? Bring forth therefore fruit meet for repentance. And think not to say within yourselves, We have Abraham [to our] father: for I say unto you, that God is able of these stones to raise up children unto Abraham." [3375] He preached to them, therefore, the repentance from wickedness, but he did not declare to them another God, besides Him who made the promise to Abraham; he, the forerunner of Christ, of whom Matthew again says, and Luke likewise, "For this is he that was spoken of from the Lord by the prophet, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God. Every valley shall be filled, and every mountain and hill brought low; and the crooked shall be made straight, and the rough into smooth ways; and all flesh shall see the salvation of God." [3376] There is therefore one and the same God, the Father of our Lord, who also promised, through the prophets, that He would send His forerunner; and His salvation--that is, His Word --He caused to be made visible to all flesh, [the Word] Himself being made incarnate, that in all things their King might become manifest. For it is necessary that those [beings] which are judged do see the judge, and know Him from whom they receive judgment; and it is also proper, that those which follow on to glory should know Him who bestows upon them the gift of glory. 2. Then again Matthew, when speaking of the angel, says, "The angel of the Lord appeared to Joseph in sleep." [3377] Of what Lord he does himself interpret: "That it may be fulfilled which was spoken of the Lord by the prophet, Out of Egypt have I called my son." [3378] "Behold, a virgin shall conceive, and shall bring forth a son, and they shall call his name Emmanuel; which is, being interpreted, God with us." [3379] David likewise speaks of Him who, from the virgin, is Emmanuel: "Turn not away the face of Thine anointed. The Lord hath sworn a truth to David, and will not turn from him. Of the fruit of thy body will I set upon thy seat." [3380] And again: "In Judea is God known; His place has been made in peace, and His dwelling in Zion." [3381] Therefore there is one and the same God, who was proclaimed by the prophets and announced by the Gospel; and His Son, who was of the fruit of David's body, that is, of the virgin of [the house of] David, and Emmanuel; whose star also Balaam thus prophesied: "There shall come a star out of Jacob, and a leader shall rise in Israel." [3382] But Matthew says that the Magi, coming from the east, exclaimed "For we have seen His star in the east, and are come to worship Him;" [3383] and that, having been led by the star into the house of Jacob to Emmanuel, they showed, by these gifts which they offered, who it was that was worshipped; myrrh, because it was He who should die and be buried for the mortal human race; gold, because He was a King, "of whose kingdom is no end;" [3384] and frankincense, because He was God, who also "was made known in Judea," [3385] and was "declared to those who sought Him not." [3386] 3. And then, [speaking of His] baptism, Matthew says, "The heavens were opened, and He saw the Spirit of God, as a dove, coming upon Him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." [3387] For Christ did not at that time descend upon Jesus, neither was Christ one and Jesus another: but the Word of God--who is the Saviour of all, and the ruler of heaven and earth, who is Jesus, as I have already pointed out, who did also take upon Him flesh, and was anointed by the Spirit from the Father--was made Jesus Christ, as Esaias also says, "There shall come forth a rod from the root of Jesse, and a flower shall rise from his root; and the Spirit of God shall rest upon Him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, and the spirit of the fear of God, shall fill Him. He shall not judge according to glory, [3388] nor reprove after the manner of speech; but He shall dispense judgment to the humble man, and reprove the haughty ones of the earth." [3389] And again Esaias, pointing out beforehand His unction, and the reason why he was anointed, does himself say, "The Spirit of God is upon Me, because He hath anointed Me: He hath sent Me to preach the Gospel to the lowly, to heal the broken up in heart, to proclaim liberty to the captives, and sight to the blind; to announce the acceptable year of the Lord, and the day of vengeance; to comfort all that mourn." [3390] For inasmuch as the Word of God was man from the root of Jesse, and son of Abraham, in this respect did the Spirit of God rest upon Him, and anoint Him to preach the Gospel to the lowly. But inasmuch as He was God, He did not judge according to glory, nor reprove after the manner of speech. For "He needed not that any should testify to Him of man, [3391] for He Himself knew what was in man." [3392] For He called all men that mourn; and granting forgiveness to those who had been led into captivity by their sins, He loosed them from their chains, of whom Solomon says, "Every one shall be holden with the cords of his own sins." [3393] Therefore did the Spirit of God descend upon Him, [the Spirit] of Him who had promised by the prophets that He would anoint Him, so that we, receiving from the abundance of His unction, might be saved. Such, then, [is the witness] of Matthew. __________________________________________________________________ [3373] Gen. xv. 5. [3374] Rom. ix. 25. [3375] Matt. iii. 7. [3376] Matt. iii. 3. [3377] Matt. i. 20. [3378] Matt. ii. 15. [3379] Matt. i. 23. [3380] Ps. cxxxii. 11. [3381] Ps. lxxvi. 1. [3382] Num. xxiv. 17. [3383] Matt. ii. 2. [3384] Luke i. 33. [3385] Ps. lxxvi. 1. [3386] Isa. lxv. 1. [A beautiful idea for poets and orators, but not to be pressed dogmatically.] [3387] Matt. iii. 16. [3388] This is after the version of the Septuagint, ou kata ten doxan: but the word doxa may have the meaning opinio as well as gloria. If this be admitted here, the passage would bear much the same sense as it does in the authorized version, "He shall not judge after the sight of His eyes." [3389] Isa. xi. 1, etc. [3390] Isa. lxi. 1. [3391] This is according to the Syriac Peschito version. [3392] John ii. 25. [3393] Prov. v. 22. __________________________________________________________________ Chapter X.--Proofs of the foregoing, drawn from the Gospels of Mark and Luke. 1. Luke also, the follower and disciple of the apostles, referring to Zacharias and Elisabeth, from whom, according to promise, John was born, says: "And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless." [3394] And again, speaking of Zacharias: "And it came to pass, that while he executed the priest's office before God in the order of his course, according to the custom of the priest's office, his lot was to burn incense;" [3395] and he came to sacrifice, "entering into the temple of the Lord." [3396] Whose angel Gabriel, also, who stands prominently in the presence of the Lord, simply, absolutely, and decidedly confessed in his own person as God and Lord, Him who had chosen Jerusalem, and had instituted the sacerdotal office. For he knew of none other above Him; since, if he had been in possession of the knowledge of any other more perfect God and Lord besides Him, he surely would never--as I have already shown --have confessed Him, whom he knew to be the fruit of a defect, as absolutely and altogether God and Lord. And then, speaking of John, he thus says: "For he shall be great in the sight of the Lord, and many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to make ready a people prepared for the Lord." [3397] For whom, then, did he prepare the people, and in the sight of what Lord was he made great? Truly of Him who said that John had something even "more than a prophet," [3398] and that "among those born of women none is greater than John the Baptist;" who did also make the people ready for the Lord's advent, warning his fellow-servants, and preaching to them repentance, that they might receive remission from the Lord when He should be present, having been converted to Him, from whom they had been alienated because of sins and transgressions. As also David says, "The alienated are sinners from the womb: they go astray as soon as they are born." [3399] And it was on account of this that he, turning them to their Lord, prepared, in the spirit and power of Elias, a perfect people for the Lord. 2. And again, speaking in reference to the angel, he says: "But at that time the angel Gabriel was sent from God, who did also say to the virgin, Fear not, Mary; for thou hast found favour with God." [3400] And he says concerning the Lord: "He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end." [3401] For who else is there who can reign uninterruptedly over the house of Jacob for ever, except Jesus Christ our Lord, the Son of the Most High God, who promised by the law and the prophets that He would make His salvation visible to all flesh; so that He would become the Son of man for this purpose, that man also might become the son of God? And Mary, exulting because of this, cried out, prophesying on behalf of the Church, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For He hath taken up His child Israel, in remembrance of His mercy, as He spake to our fathers, Abraham, and his seed for ever." [3402] By these and such like [passages] the Gospel points out that it was God who spake to the fathers; that it was He who, by Moses, instituted the legal dispensation, by which giving of the law we know that He spake to the fathers. This same God, after His great goodness, poured His compassion upon us, through which compassion "the Day-spring from on high hath looked upon us, and appeared to those who sat in darkness and the shadow of death, and has guided our feet into the way of peace;" [3403] as Zacharias also, recovering from the state of dumbness which he had suffered on account of unbelief, having been filled with a new spirit, did bless God in a new manner. For all things had entered upon a new phase, the Word arranging after a new manner the advent in the flesh, that He might win back [3404] to God that human nature (hominem) which had departed from God; and therefore men were taught to worship God after a new fashion, but not another god, because in truth there is but "one God, who justifieth the circumcision by faith, and the uncircumcision through faith." [3405] But Zacharias prophesying, exclaimed, "Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy prophets, which have been since the world begun; salvation from our enemies, and from the hand of all that hate us; to perform the mercy [promised] to our fathers, and to remember His holy covenant, the oath which He swore to our father Abraham, that He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him, all our days." [3406] Then he says to John: "And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways; to give knowledge of salvation to His people, for the remission of their sins." [3407] For this is the knowledge of salvation which was wanting to them, that of the Son of God, which John made known, saying, "Behold the Lamb of God, who taketh away the sin of the world. This is He of whom I said, After me cometh a man who was made before me; [3408] because He was prior to me: and of His fulness have all we received." [3409] This, therefore, was the knowledge of salvation; but [it did not consist in] another God, nor another Father, nor Bythus, nor the Pleroma of thirty Æons, nor the Mother of the (lower) Ogdoad: but the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is, salvation, and Saviour, and salutary. Salvation, indeed, as follows: "I have waited for Thy salvation, O Lord." [3410] And then again, Saviour: "Behold my God, my Saviour, I will put my trust in Him." [3411] But as bringing salvation, thus: "God hath made known His salvation (salutare) in the sight of the heathen." [3412] For He is indeed Saviour, as being the Son and Word of God; but salutary, since [He is] Spirit; for he says: "The Spirit of our countenance, Christ the Lord." [3413] But salvation, as being flesh: for "the Word was made flesh, and dwelt among us." [3414] This knowledge of salvation, therefore, John did impart to those repenting, and believing in the Lamb of God, who taketh away the sin of the world. 3. And the angel of the Lord, he says, appeared to the shepherds, proclaiming joy to them: "For [3415] there is born in the house of David, a Saviour, which is Christ the Lord. Then [appeared] a multitude of the heavenly host, praising God, and saying, Glory in the highest to God, and on earth peace, to men of good will." [3416] The falsely-called Gnostics say that these angels came from the Ogdoad, and made manifest the descent of the superior Christ. But they are again in error, when saying that the Christ and Saviour from above was not born, but that also, after the baptism of the dispensational Jesus, he, [the Christ of the Pleroma,] descended upon him as a dove. Therefore, according to these men, the angels of the Ogdoad lied, when they said, "For unto you is born this day a Saviour, who is Christ the Lord, in the city of David." For neither was Christ nor the Saviour born at that time, by their account; but it was he, the dispensational Jesus, who is of the framer of the world, the [Demiurge], and upon whom, after his baptism, that is, after [the lapse of] thirty years, they maintain the Saviour from above descended. But why did [the angels] add, "in the city of David," if they did not proclaim the glad tidings of the fulfilment of God's promise made to David, that from the fruit of his body there should be an eternal King? For the Framer [Demiurge] of the entire universe made promise to David, as David himself declares: "My help is from God, who made heaven and earth;" [3417] and again: "In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He did Himself make it; and His hands founded the dry land. Come ye, let us worship and fall down before Him, and weep in the presence of the Lord who made us; for He is the Lord our God." [3418] The Holy Spirit evidently thus declares by David to those hearing him, that there shall be those who despise Him who formed us, and who is God alone. Wherefore he also uttered the foregoing words, meaning to say: See that ye do not err; besides or above Him there is no other God, to whom ye should rather stretch out [your hands], thus rendering us pious and grateful towards Him who made, established, and [still] nourishes us. What, then, shall happen to those who have been the authors of so much blasphemy against their Creator? This identical truth was also what the angels [proclaimed]. For when they exclaim, "Glory to God in the highest, and in earth peace," they have glorified with these words Him who is the Creator of the highest, that is, of super-celestial things, and the Founder of everything on earth: who has sent to His own handiwork, that is, to men, the blessing of His salvation from heaven. Wherefore he adds: "The shepherds returned, glorifying God for all which they had heard and seen, as it was told unto them." [3419] For the Israelitish shepherds did not glorify another god, but Him who had been announced by the law and the prophets, the Maker of all things, whom also the angels glorified. But if the angels who were from the Ogdoad were accustomed to glorify any other, different from Him whom the shepherds [adored], these angels from the Ogdoad brought to them error and not truth. 4. And still further does Luke say in reference to the Lord: "When the days of purification were accomplished, they brought Him up to Jerusalem, to present Him before the Lord, as it is written in the law of the Lord, That every male opening the womb shall be called holy to the Lord; and that they should offer a sacrifice, as it is said in the law of the Lord, a pair of turtle-doves, or two young pigeons:" [3420] in his own person most clearly calling Him Lord, who appointed the legal dispensation. But "Simeon," he also says, "blessed God, and said, Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light for the revelation of the Gentiles, and the glory of Thy people Israel." [3421] And "Anna" [3422] also, "the prophetess," he says, in like manner glorified God when she saw Christ, "and spake of Him to all them who were looking for the redemption of Jerusalem." [3423] Now by all these one God is shown forth, revealing to men the new dispensation of liberty, the covenant, through the new advent of His Son. 5. Wherefore also Mark, the interpreter and follower of Peter, does thus commence his Gospel narrative: "The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send My messenger before Thy face, which shall prepare Thy way. [3424] The voice of one crying in the wilderness, Prepare ye the way of the Lord, make the paths straight before our God." Plainly does the commencement of the Gospel quote the words of the holy prophets, and point out Him at once, whom they confessed as God and Lord; Him, the Father of our Lord Jesus Christ, who had also made promise to Him, that He would send His messenger before His face, who was John, crying in the wilderness, in "the spirit and power of Elias," [3425] "Prepare ye the way of the Lord, make straight paths before our God." For the prophets did not announce one and another God, but one and the same; under various aspects, however, and many titles. For varied and rich in attribute is the Father, as I have already shown in the book preceding [3426] this; and I shall show [the same truth] from the prophets themselves in the further course of this work. Also, towards the conclusion of his Gospel, Mark says: "So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God;" [3427] confirming what had been spoken by the prophet: "The Lord said to my Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool." [3428] Thus God and the Father are truly one and the same; He who was announced by the prophets, and handed down by the true Gospel; whom we Christians worship and love with the whole heart, as the Maker of heaven and earth, and of all things therein. __________________________________________________________________ [3394] Luke i. 6. [3395] Literally, "that he should place the incense." The next clause is most likely an interpolation for the sake of explanation. [3396] Luke i. 8, etc. [3397] Luke i. 15, etc. [3398] Matt. xi. 9, 11. [3399] Ps. lviii. 3. [3400] Luke i. 26, etc. [3401] Luke i. 32, 33. [3402] Luke i. 46, 47. [3403] Luke i. 78. [3404] "Ascriberet Deo"--make the property of God. [3405] Rom. iii. 30. [3406] Luke i. 68, etc. [3407] Luke i. 76. [3408] Harvey observes that the Syriac, agreeing with the Latin here, expresses priority in point of time; but our translation, without reason, makes it the precedence of honour, viz., was preferred before me. The Greek is, protos mou. [3409] John i. 29, John i. 15, 16. [3410] Gen. xlix. 18. [3411] Isa. xii. 2. [3412] Ps. xcviii. 2. [3413] Lam. iv. 20, after LXX. [3414] John i. 14. [3415] Luke ii. 11, etc. [3416] Thus found also in the Vulgate. Harvey supposes that the original of Irenæus read according to our textus receptus, and that the Vulgate rendering was adopted in this passage by the transcribers of the Latin version of our author. [No doubt a just remark.] There can be no doubt, however, that the reading eudokias is supported by many and weighty ancient authorities. [But on this point see the facts as given by Burgon, in his refutation of the rendering adopted by late revisers, Revision Revised, p. 41. London, Murray, 1883.] [3417] Ps. cxxiv. 8. [3418] Ps. xcv. 4. [3419] Luke ii. 20. [3420] Luke ii. 22. [3421] Luke ii. 29, etc. [3422] Luke ii. 38. [3423] The text seems to be corrupt in the old Latin translation. The rendering here follows Harvey's conjectural restoration of the original Greek of the passage. [3424] The Greek of this passage in St. Mark i. 2 reads, tas tribous autou, i.e., His paths, which varies from the Hebrew original, to which the text of Irenæus seems to revert, unless indeed his copy of the Gospels contained the reading of the Codex Bezæ. [See book iii. cap. xii. 3, 14, below; also, xiv. 2 and xxiii. 3. On this Codex, see Burgon, Revision Revised, p. 12, etc., and references.] [3425] Luke i. 17. [3426] See ii. 35, 3. [3427] Mark xvi. 19. [3428] Ps. cx. 1. __________________________________________________________________ Chapter XI--Proofs in continuation, extracted from St. John's Gospel. The Gospels are four in number, neither more nor less. Mystic reasons for this. 1. John, the disciple of the Lord, preaches this faith, and seeks, by the proclamation of the Gospel, to remove that error which by Cerinthus had been disseminated among men, and a long time previously by those termed Nicolaitans, who are an offset of that "knowledge" falsely so called, that he might confound them, and persuade them that there is but one God, who made all things by His Word; and not, as they allege, that the Creator was one, but the Father of the Lord another; and that the Son of the Creator was, forsooth, one, but the Christ from above another, who also continued impassible, descending upon Jesus, the Son of the Creator, and flew back again into His Pleroma; and that Monogenes was the beginning, but Logos was the true son of Monogenes; and that this creation to which we belong was not made by the primary God, but by some power lying far below Him, and shut off from communion with the things invisible and ineffable. The disciple of the Lord therefore desiring to put an end to all such doctrines, and to establish the rule of truth in the Church, that there is one Almighty God, who made all things by His Word, both visible and invisible; showing at the same time, that by the Word, through whom God made the creation, He also bestowed salvation on the men included in the creation; thus commenced His teaching in the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made. [3429] What was made was life in Him, and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not." [3430] "All things," he says, "were made by Him;" therefore in "all things" this creation of ours is [included], for we cannot concede to these men that [the words] "all things" are spoken in reference to those within their Pleroma. For if their Pleroma do indeed contain these, this creation, as being such, is not outside, as I have demonstrated in the preceding book; [3431] but if they are outside the Pleroma, which indeed appeared impossible, it follows, in that case, that their Pleroma cannot be "all things:" therefore this vast creation is not outside [the Pleroma]. 2. John, however, does himself put this matter beyond all controversy on our part, when he says, "He was in this world, and the world was made by Him, and the world knew Him not. He came unto His own [things], and His own [people] received Him not." [3432] But according to Marcion, and those like him, neither was the world made by Him; nor did He come to His own things, but to those of another. And, according to certain of the Gnostics, this world was made by angels, and not by the Word of God. But according to the followers of Valentinus, the world was not made by Him, but by the Demiurge. For he (Soter) caused such similitudes to be made, after the pattern of things above, as they allege; but the Demiurge accomplished the work of creation. For they say that he, the Lord and Creator of the plan of creation, by whom they hold that this world was made, was produced from the Mother; while the Gospel affirms plainly, that by the Word, which was in the beginning with God, all things were made, which Word, he says, "was made flesh, and dwelt among us." [3433] 3. But, according to these men, neither was the Word made flesh, nor Christ, nor the Saviour (Soter), who was produced from [the joint contributions of] all [the Æons]. For they will have it, that the Word and Christ never came into this world; that the Saviour, too, never became incarnate, nor suffered, but that He descended like a dove upon the dispensational Jesus; and that, as soon as He had declared the unknown Father, He did again ascend into the Pleroma. Some, however, make the assertion, that this dispensational Jesus did become incarnate, and suffered, whom they represent as having passed through Mary just as water through a tube; but others allege him to be the Son of the Demiurge, upon whom the dispensational Jesus descended; while others, again, say that Jesus was born from Joseph and Mary, and that the Christ from above descended upon him, being without flesh, and impassible. But according to the opinion of no one of the heretics was the Word of God made flesh. For if anyone carefully examines the systems of them all, he will find that the Word of God is brought in by all of them as not having become incarnate (sine carne) and impassible, as is also the Christ from above. Others consider Him to have been manifested as a transfigured man; but they maintain Him to have been neither born nor to have become incarnate; whilst others [hold] that He did not assume a human form at all, but that, as a dove, He did descend upon that Jesus who was born from Mary. Therefore the Lord's disciple, pointing them all out as false witnesses, says, "And the Word was made flesh, and dwelt among us." [3434] 4. And that we may not have to ask, Of what God was the Word made flesh? he does himself previously teach us, saying, "There was a man sent from God, whose name was John. The same came as a witness, that he might bear witness of that Light. He was not that Light, but [came] that he might testify of the Light." [3435] By what God, then, was John, the forerunner, who testifies of the Light, sent [into the world]? Truly it was by Him, of whom Gabriel is the angel, who also announced the glad tidings of his birth: [that God] who also had promised by the prophets that He would send His messenger before the face of His Son, [3436] who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias. [3437] But, again, of what God was Elias the servant and the prophet? Of Him who made heaven and earth, [3438] as he does himself confess. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him "more than a prophet." [3439] For all the other prophets preached the advent of the paternal Light, and desired to be worthy of seeing Him whom they preached; but John did both announce [the advent] beforehand, in a like manner as did the others, and actually saw Him when He came, and pointed Him out, and persuaded many to believe on Him, so that he did himself hold the place of both prophet and apostle. For this is to be more than a prophet, because, "first apostles, secondarily prophets;" [3440] but all things from one and the same God Himself. 5. That wine, [3441] which was produced by God in a vineyard, and which was first consumed, was good. None [3442] of those who drank of it found fault with it; and the Lord partook of it also. But that wine was better which the Word made from water, on the moment, and simply for the use of those who had been called to the marriage. For although the Lord had the power to supply wine to those feasting, independently of any created substance, and to fill with food those who were hungry, He did not adopt this course; but, taking the loaves which the earth had produced, and giving thanks, [3443] and on the other occasion making water wine, He satisfied those who were reclining [at table], and gave drink to those who had been invited to the marriage; showing that the God who made the earth, and commanded it to bring forth fruit, who established the waters, and brought forth the fountains, was He who in these last times bestowed upon mankind, by His Son, the blessing of food and the favour of drink: the Incomprehensible [acting thus] by means of the comprehensible, and the Invisible by the visible; since there is none beyond Him, but He exists in the bosom of the Father. 6. For "no man," he says, "hath seen God at any time," unless "the only-begotten Son of God, which is in the bosom of the Father, He hath declared [Him]." [3444] For He, the Son who is in His bosom, declares to all the Father who is invisible. Wherefore they know Him to whom the Son reveals Him; and again, the Father, by means of the Son, gives knowledge of His Son to those who love Him. By whom also Nathanael, being taught, recognised [Him], he to whom also the Lord bare witness, that he was "an Israelite indeed, in whom was no guile." [3445] The Israelite recognised his King, therefore did he cry out to Him, "Rabbi, Thou art the Son of God, Thou art the King of Israel." By whom also Peter, having been taught, recognised Christ as the Son of the living God, when [God] said, "Behold My dearly beloved Son, in whom I am well pleased: I will put my Spirit upon Him, and He shall show judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, until He send forth judgment into contention; [3446] and in His name shall the Gentiles trust." [3447] 7. Such, then, are the first principles of the Gospel: that there is one God, the Maker of this universe; He who was also announced by the prophets, and who by Moses set forth the dispensation of the law,--[principles] which proclaim the Father of our Lord Jesus Christ, and ignore any other God or Father except Him. So firm is the ground upon which these Gospels rest, that the very heretics themselves bear witness to them, and, starting from these [documents], each one of them endeavours to establish his own peculiar doctrine. For the Ebionites, who use Matthew's Gospel [3448] only, are confuted out of this very same, making false suppositions with regard to the Lord. But Marcion, mutilating that according to Luke, is proved to be a blasphemer of the only existing God, from those [passages] which he still retains. Those, again, who separate Jesus from Christ, alleging that Christ remained impassible, but that it was Jesus who suffered, preferring the Gospel by Mark, if they read it with a love of truth, may have their errors rectified. Those, moreover, who follow Valentinus, making copious use of that according to John, to illustrate their conjunctions, shall be proved to be totally in error by means of this very Gospel, as I have shown in the first book. Since, then, our opponents do bear testimony to us, and make use of these [documents], our proof derived from them is firm and true. 8. It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, [3449] while the Church is scattered throughout all the world, and the "pillar and ground" [3450] of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh. From which fact, it is evident that the Word, the Artificer of all, He that sitteth upon the cherubim, and contains all things, He who was manifested to men, has given us the Gospel under four aspects, but bound together by one Spirit. As also David says, when entreating His manifestation, "Thou that sittest between the cherubim, shine forth." [3451] For the cherubim, too, were four-faced, and their faces were images of the dispensation of the Son of God. For, [as the Scripture] says, "The first living creature was like a lion," [3452] symbolizing His effectual working, His leadership, and royal power; the second [living creature] was like a calf, signifying [His] sacrificial and sacerdotal order; but "the third had, as it were, the face as of a man,"--an evident description of His advent as a human being; "the fourth was like a flying eagle," pointing out the gift of the Spirit hovering with His wings over the Church. And therefore the Gospels are in accord with these things, among which Christ Jesus is seated. For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, "In the beginning was the Word, and the Word was with God, and the Word was God." [3453] Also, "all things were made by Him, and without Him was nothing made." For this reason, too, is that Gospel full of all confidence, for such is His person. [3454] But that according to Luke, taking up [His] priestly character, commenced with Zacharias the priest offering sacrifice to God. For now was made ready the fatted calf, about to be immolated for [3455] the finding again of the younger son. Matthew, again, relates His generation as a man, saying, "The book of the generation of Jesus Christ, the son of David, the son of Abraham;" [3456] and also, "The birth of Jesus Christ was on this wise." This, then, is the Gospel of His humanity; [3457] for which reason it is, too, that [the character of] a humble and meek man is kept up through the whole Gospel. Mark, on the other hand, commences with [a reference to] the prophetical spirit coming down from on high to men, saying, "The beginning of the Gospel of Jesus Christ, as it is written in Esaias the prophet,"--pointing to the winged aspect of the Gospel; and on this account he made a compendious and cursory narrative, for such is the prophetical character. And the Word of God Himself used to converse with the ante-Mosaic patriarchs, in accordance with His divinity and glory; but for those under the law he instituted a sacerdotal and liturgical service. [3458] Afterwards, being made man for us, He sent the gift of the celestial Spirit over all the earth, protecting us with His wings. Such, then, as was the course followed by the Son of God, so was also the form of the living creatures; and such as was the form of the living creatures, so was also the character of the Gospel. [3459] For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord. For this reason were four principal (katholikai) covenants given to the human race: [3460] one, prior to the deluge, under Adam; the second, that after the deluge, under Noah; the third, the giving of the law, under Moses; the fourth, that which renovates man, and sums up all things in itself by means of the Gospel, raising and bearing men upon its wings into the heavenly kingdom. 9. These things being so, all who destroy the form of the Gospel are vain, unlearned, and also audacious; those, [I mean,] who represent the aspects of the Gospel as being either more in number than as aforesaid, or, on the other hand, fewer. The former class [do so], that they may seem to have discovered more than is of the truth; the latter, that they may set the dispensations of God aside. For Marcion, rejecting the entire Gospel, yea rather, cutting himself off from the Gospel, boasts that he has part in the [blessings of] the Gospel. [3461] Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of the Father, poured out upon the human race, do not admit that aspect [of the evangelical dispensation] presented by John's Gospel, in which the Lord promised that He would send the Paraclete; [3462] but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! who wish to be pseudo-prophets, forsooth, but who set aside the gift of prophecy from the Church; acting like those (the Encratitæ) [3463] who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men (the Montanists) can not admit the Apostle Paul either. For, in his Epistle to the Corinthians, [3464] he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church. Sinning, therefore, in all these particulars, against the Spirit of God, [3465] they fall into the irremissible sin. But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing "the Gospel of Truth," though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy. For if what they have published is the Gospel of truth, and yet is totally unlike those which have been handed down to us from the apostles, any who please may learn, as is shown from the Scriptures themselves, that that which has been handed down from the apostles can no longer be reckoned the Gospel of truth. But that these Gospels alone are true and reliable, and admit neither an increase nor diminution of the aforesaid number, I have proved by so many and such [arguments]. For, since God made all things in due proportion and adaptation, it was fit also that the outward aspect of the Gospel should be well arranged and harmonized. The opinion of those men, therefore, who handed the Gospel down to us, having been investigated, from their very fountainheads, let us proceed also to the remaining apostles, and inquire into their doctrine with regard to God; then, in due course we shall listen to the very words of the Lord. __________________________________________________________________ [3429] Irenæus frequently quotes this text, and always uses the punctuation here adopted. Tertullian and many others of the Fathers follow his example. [3430] John i. 1, etc. [3431] See ii. 1, etc. [3432] John i. 10, 11. [3433] John i. 14. [3434] John i. 14. [3435] John i. 6. [3436] Mal. iii. 1. [3437] Luke i. 17. [3438] This evidently refers to 1 Kings xviii. 36, where Elijah invokes God as the God of Abraham, Isaac, and Jacob, etc. [3439] Matt. xi. 9; Luke vii. 26. [3440] 1 Cor. xii. 28. [3441] The transition here is so abrupt, that some critics suspect the loss of part of the text before these words. [3442] John ii. 3. [3443] John vi. 11. [3444] John i. 18. [3445] John i. 47. [3446] The reading neikos having been followed instead of nikos, victory. [3447] John i. 49, John vi. 69; Matt. xii. 18. [3448] Harvey thinks that this is the Hebrew Gospel of which Irenæus speaks in the opening of this book; but comp. Dr. Robert's Discussions on the Gospels, part ii. chap. iv. [3449] Literally, "four catholic spirits;" Greek, tessara katholika pneumata: Latin, "quatuor principales spiritus." [3450] 1 Tim. iii. 15. [3451] Ps. lxxx. 1. [3452] Rev. iv. 7. [3453] John i. 1. [3454] The above is the literal rendering of this very obscure sentence; it is not at all represented in the Greek here preserved. [3455] The Greek is huper: the Latin, "pro." [3456] Matt. i. 1, 18. [3457] The Greek text of this clause, literally rendered, is, "This Gospel, then, is anthropomorphic." [3458] Or, "a sacerdotal and liturgical order," following the fragment of the Greek text recovered here. Harvey thinks that the old Latin "actum" indicates the true reading of the original praxin, and that taxin is an error. The earlier editors, however, are of a contrary opinion. [3459] That is, the appearance of the Gospel taken as a whole; it being presented under a fourfold aspect. [3460] A portion of the Greek has been preserved here, but it differs materially from the old Latin version, which seems to represent the original with greater exactness, and has therefore been followed. The Greek represents the first covenant as having been given to Noah, at the deluge, under the sign of the rainbow; the second as that given to Abraham, under the sign of circumcision; the third, as being the giving of the law, under Moses; and the fourth, as that of the Gospel, through our Lord Jesus Christ. [Paradise with the tree of life, Adam with Shechinah (Gen. iii. 24, Gen. iv. 16), Noah with the rainbow, Abraham with circumcision, Moses with the ark, Messiah with the sacraments, and heaven with the river of life, seem the complete system.] [3461] The old Latin reads, "partem gloriatur se habere Evangelii." Massuet changed partem into pariter, thinking that partem gave a sense inconsistent with the Marcionite curtailment of St. Luke. Harvey, however, observes: "But the Gospel, here means the blessings of the Gospel, in which Marcion certainly claimed a share." [3462] John xiv. 16, etc. [3463] Slighting, as did some later heretics, the Pauline Epistles. [3464] 1 Cor. xi. 4, 5. [3465] Matt. xii. 31. __________________________________________________________________ Chapter XII.--Doctrine of the rest of the apostles. 1. The Apostle Peter, therefore, after the resurrection of the Lord, and His assumption into the heavens, being desirous of filling up the number of the twelve apostles, and in electing into the place of Judas any substitute who should be chosen by God, thus addressed those who were present: "Men [and] brethren, this Scripture must needs have been fulfilled, which the Holy Ghost, by the mouth of David, spake before concerning Judas, which was made guide to them that took Jesus. For he was numbered with us: [3466] ... Let his habitation be desolate, and let no man dwell therein; [3467] and, His bishoprick let another take;" [3468] --thus leading to the completion of the apostles, according to the words spoken by David. Again, when the Holy Ghost had descended upon the disciples, that they all might prophesy and speak with tongues, and some mocked them, as if drunken with new wine, Peter said that they were not drunken, for it was the third hour of the day; but that this was what had been spoken by the prophet: "It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and they shall prophesy." [3469] The God, therefore, who did promise by the prophet, that He would send His Spirit upon the whole human race, was He who did send; and God Himself is announced by Peter as having fulfilled His own promise. 2. For Peter said, "Ye men of Israel, hear my words; Jesus of Nazareth, a man approved by God among you by powers, and wonders, and signs, which God did by Him in the midst of you, as ye yourselves also know: Him, being delivered by the determined counsel and foreknowledge of God, by the hands of wicked men ye have slain, affixing [to the cross]: whom God hath raised up, having loosed the pains of death; because it was not possible that he should be holden of them. For David speaketh concerning Him, [3470] I foresaw the Lord always before my face; for He is on my right hand, lest I should be moved: therefore did my heart rejoice, and my tongue was glad; moreover also, my flesh shall rest in hope: because Thou wilt not leave my soul in hell, neither wilt Thou give Thy Holy One to see corruption." [3471] Then he proceeds to speak confidently to them concerning the patriarch David, that he was dead and buried, and that his sepulchre is with them to this day. He said, "But since he was a prophet, and knew that God had sworn with an oath to him, that of the fruit of his body one should sit in his throne; foreseeing this, he spake of the resurrection of Christ, that He was not left in hell, neither did His flesh see corruption. This Jesus," he said, "hath God raised up, of which we all are witnesses: who, being exalted by the right hand of God, receiving from the Father the promise of the Holy Ghost, hath shed forth this gift [3472] which ye now see and hear. For David has not ascended into the heavens; but he saith himself, The Lord said unto my Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." [3473] And when the multitudes exclaimed, "What shall we do then?" Peter says to them, "Repent, and be baptized everyone of you in the name of Jesus for the remission of sins, and ye shall receive the gift of the Holy Ghost." [3474] Thus the apostles did not preach another God, or another Fulness; nor, that the Christ who suffered and rose again was one, while he who flew off on high was another, and remained impassible; but that there was one and the same God the Father, and Christ Jesus who rose from the dead; and they preached faith in Him, to those who did not believe on the Son of God, and exhorted them out of the prophets, that the Christ whom God promised to send, He sent in Jesus, whom they crucified and God raised up. 3. Again, when Peter, accompanied by John, had looked upon the man lame from his birth, before that gate of the temple which is called Beautiful, sitting and seeking alms, he said to him, "Silver and gold I have none; but such as I have give I thee: In the name of Jesus Christ of Nazareth, rise up and walk. And immediately his legs and his feet received strength; and he walked, and entered with them into the temple, walking, and leaping, and praising God." [3475] Then, when a multitude had gathered around them from all quarters because of this unexpected deed, Peter addressed them: "Ye men of Israel, why marvel ye at this; or why look ye so earnestly on us, as though by our own power we had made this man to walk? The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, hath glorified His Son, whom ye delivered up for judgment, [3476] and denied in the presence of Pilate, when he wished to let Him go. But ye were bitterly set against [3477] the Holy One and the Just, and desired a murderer to be granted unto you; but ye killed the Prince of life, whom God hath raised from the dead, whereof we are witnesses. And in the faith of His name, him, whom ye see and know, hath His name made strong; yea, the faith which is by Him, hath given him this perfect soundness in the presence of you all. And now, brethren, I wot that through ignorance ye did this wickedness. [3478] ... But those things which God before had showed by the mouth of all the prophets, that His Christ should suffer, He hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, and that [3479] the times of refreshing may come to you from the presence of the Lord; and He shall send Jesus Christ, prepared for you beforehand, [3480] whom the heaven must indeed receive until the times of the arrangement [3481] of all things, of which God hath spoken by His holy prophets. For Moses truly said unto our fathers, Your Lord God shall raise up to you a Prophet from your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you. And it shall come to pass, that every soul, whosoever will not hear that Prophet, shall be destroyed from among the people. And all [the prophets] from Samuel, and henceforth, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God, having raised up His Son, sent Him blessing you, that each may turn himself from his iniquities." [3482] Peter, together with John, preached to them this plain message of glad tidings, that the promise which God made to the fathers had been fulfilled by Jesus; not certainly proclaiming another god, but the Son of God, who also was made man, and suffered; thus leading Israel into knowledge, and through Jesus preaching the resurrection of the dead, [3483] and showing, that whatever the prophets had proclaimed as to the suffering of Christ, these had God fulfilled. 4. For this reason, too, when the chief priests were assembled, Peter, full of boldness, said to them, "Ye rulers of the people, and elders of Israel, if we this day be examined by you of the good deed done to the impotent man, by what means he has been made whole; be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by Him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head-stone of the corner. [Neither is there salvation in any other: for] there is none other name under heaven, which is given to men, whereby we must be saved:" [3484] Thus the apostles did not change God, but preached to the people that Christ was Jesus the crucified One, whom the same God that had sent the prophets, being God Himself, raised up, and gave in Him salvation to men. 5. They were confounded, therefore, both by this instance of healing ("for the man was above forty years old on whom this miracle of healing took place" [3485] ), and by the doctrine of the apostles, and by the exposition of the prophets, when the chief priests had sent away Peter and John. [These latter] returned to the rest of their fellow-apostles and disciples of the Lord, that is, to the Church, and related what had occurred, and how courageously they had acted in the name of Jesus. The whole Church, it is then said, "when they had heard that, lifted up the voice to God with one accord, and said, Lord, Thou art God, which hast made heaven, and earth, and the sea, and all that in them is; who, through the Holy Ghost, [3486] by the mouth of our father David, Thy servant, hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ. For of a truth, in this city, [3487] against Thy holy Son Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, to do whatsoever Thy hand and Thy counsel determined before to be done." [3488] These [are the] voices of the Church from which every Church had its origin; these are the voices of the metropolis of the citizens of the new covenant; these are the voices of the apostles; these are voices of the disciples of the Lord, the truly perfect, who, after the assumption of the Lord, were perfected by the Spirit, and called upon the God who made heaven, and earth, and the sea,--who was announced by the prophets,-- and Jesus Christ His Son, whom God anointed, and who knew no other [God]. For at that time and place there was neither Valentinus, nor Marcion, nor the rest of these subverters [of the truth], and their adherents. Wherefore God, the Maker of all things, heard them. For it is said, "The place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness" [3489] to every one that was willing to believe. [3490] "And with great power," it is added, "gave the apostles witness of the resurrection of the Lord Jesus," [3491] saying to them, "The God of our fathers raised up Jesus, whom ye seized and slew, hanging [Him] upon a beam of wood: Him hath God raised up by His right hand [3492] to be a Prince and Saviour, to give repentance to Israel, and forgiveness of sins. And we are in this witnesses of these words; as also is the Holy Ghost, whom God hath given to them that believe in Him." [3493] "And daily," it is said, "in the temple, and from house to house, they ceased not to teach and preach Christ Jesus," [3494] the Son of God. For this was the knowledge of salvation, which renders those who acknowledge His Son's advent perfect towards God. 6. But as some of these men impudently assert that the apostles, when preaching among the Jews, could not declare to them another god besides Him in whom they (their hearers [3495] ) believed, we say to them, that if the apostles used to speak to people in accordance with the opinion instilled into them of old, no one learned the truth from them, nor, at a much earlier date, from the Lord; for they say that He did Himself speak after the same fashion. Wherefore neither do these men themselves know the truth; but since such was their opinion regarding God, they had just received doctrine as they were able to hear it. According to this manner of speaking, therefore, the rule of truth can be with nobody; but all learners will ascribe this practice to all [teachers], that just as every person thought, and as far as his capability extended, so was also the language addressed to him. But the advent of the Lord will appear superfluous and useless, if He did indeed come intending to tolerate and to preserve each man's idea regarding God rooted in him from of old. Besides this, also, it was a much heavier task, that He whom the Jews had seen as a man, and had fastened to the cross, should be preached as Christ the Son of God, their eternal King. Since this, however, was so, they certainly did not speak to them in accordance with their old belief. For they, who told them to their face that they were the slayers of the Lord, would themselves also much more boldly preach that Father who is above the Demiurge, and not what each individual bid himself believe [respecting God]; and the sin was much less, if indeed they had not fastened to the cross the superior Saviour (to whom it behoved them to ascend), since He was impassible. For, as they did not speak to the Gentiles in compliance with their notions, but told them with boldness that their gods were no gods, but the idols of demons; so would they in like manner have preached to the Jews, if they had known another greater or more perfect Father, not nourishing nor strengthening the untrue opinion of these men regarding God. Moreover, while destroying the error of the Gentiles, and bearing them away from their gods, they did not certainly induce another error upon them; but, removing those which were no gods, they pointed out Him who alone was God and the true Father. 7. From the words of Peter, therefore, which he addressed in Cæsarea to Cornelius the centurion, and those Gentiles with him, to whom the word of God was first preached, we can understand what the apostles used to preach, the nature of their preaching, and their idea with regard to God. For this Cornelius was, it is said, "a devout man, and one who feared God with all his house, giving much alms to the people, and praying to God always. He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying, Thine alms are come up for a memorial before God. Wherefore send to Simon, who is called Peter." [3496] But when Peter saw the vision, in which the voice from heaven said to him, "What God hath cleansed, that call not thou common," [3497] this happened [to teach him] that the God who had, through the law, distinguished between clean and unclean, was He who had purified the Gentiles through the blood of His Son--He whom also Cornelius worshipped; to whom Peter, coming in, said, "Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth Him, and worketh righteousness, is acceptable to Him." [3498] He thus clearly indicates, that He whom Cornelius had previously feared as God, of whom he had heard through the law and the prophets, for whose sake also he used to give alms, is, in truth, God. The knowledge of the Son was, however, wanting to him; therefore did [Peter] add, "The word, ye know, which was published throughout all Judea, beginning from Galilee, after the baptism which John preached, Jesus of Nazareth, how God anointed Him with the Holy Ghost, and with power; who went about doing good, and healing all that were oppressed of the devil; for God was with Him. And we are witnesses of all those things which He did both in the land of the Jews and in Jerusalem; whom they slew, hanging Him on a beam of wood: Him God raised up the third day, and showed Him openly; not to all the people, but unto us, witnesses chosen before of God, who did eat and drink with Him after the resurrection from the dead. And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead. To Him give all the prophets witness, that, through His name, every one that believeth in Him does receive remission of sins." [3499] The apostles, therefore, did preach the Son of God, of whom men were ignorant; and His advent, to those who had been already instructed as to God; but they did not bring in another god. For if Peter had known any such thing, he would have preached freely to the Gentiles, that the God of the Jews was indeed one, but the God of the Christians another; and all of them, doubtless, being awe-struck because of the vision of the angel, would have believed whatever he told them. But it is evident from Peter's words that he did indeed still retain the God who was already known to them; but he also bare witness to them that Jesus Christ was the Son of God, the Judge of quick and dead, into whom he did also command them to be baptized for the remission of sins; and not this alone, but he witnessed that Jesus was Himself the Son of God, who also, having been anointed with the Holy Spirit, is called Jesus Christ. And He is the same being that was born of Mary, as the testimony of Peter implies. Can it really be, that Peter was not at that time as yet in possession of the perfect knowledge which these men discovered afterwards? According to them, therefore, Peter was imperfect, and the rest of the apostles were imperfect; and so it would be fitting that they, coming to life again, should become disciples of these men, in order that they too might be made perfect. But this is truly ridiculous. These men, in fact, are proved to be not disciples of the apostles, but of their own wicked notions. To this cause also are due the various opinions which exist among them, inasmuch as each one adopted error just as he was capable [3500] [of embracing it]. But the Church throughout all the world, having its origin firm from the apostles, perseveres in one and the same opinion with regard to God and His Son. 8. But again: Whom did Philip preach to the eunuch of the queen of the Ethiopians, returning from Jerusalem, and reading Esaias the prophet, when he and this man were alone together? Was it not He of whom the prophet spoke: "He was led as a sheep to the slaughter, and as a lamb dumb before the shearer, so He opened not the mouth?" "But who shall declare His nativity? for His life shall be taken away from the earth." [3501] [Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, "I believe Jesus Christ to be the Son of God." [3502] This man was also sent into the regions of Ethiopia, to preach what he had himself believed, that there was one God preached by the prophets, but that the Son of this [God] had already made [His] appearance in human nature (secundum hominem), and had been led as a sheep to the slaughter; and all the other statements which the prophets made regarding Him. 9. Paul himself also--after that the Lord spoke to him out of heaven, and showed him that, in persecuting His disciples, he persecuted his own Lord, and sent Ananias to him that he might recover his sight, and be baptized--"preached," it is said, "Jesus in the synagogues at Damascus, with all freedom of speech, that this is the Son of God, the Christ." [3503] This is the mystery which he says was made known to him by revelation, that He who suffered under Pontius Pilate, the same is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all, because He became "obedient unto death, even the death of the cross." [3504] And inasmuch as this is true, when preaching to the Athenians on the Areopagus--where, no Jews being present, he had it in his power to preach God with freedom of speech--he said to them: "God, who made the world, and all things therein, He, being Lord of heaven and earth, dwelleth not in temples made with hands; neither is He touched [3505] by men's hands, as though He needed anything, seeing He giveth to all life, and breath, and all things; who hath made from one blood the whole race of men to dwell upon the face of the whole earth, [3506] predetermining the times according to the boundary of their habitation, to seek the Deity, if by any means they might be able to track Him out, or find Him, although He be not far from each of us. For in Him we live, and move, and have our being, as certain men of your own have said, For we are also His offspring. Inasmuch, then, as we are the offspring of God, we ought not to think that the Deity is like unto gold or silver, or stone graven by art or man's device. Therefore God, winking at the times of ignorance, does now command all men everywhere to turn to Him with repentance; because He hath appointed a day, on which the world shall be judged in righteousness by the man Jesus; whereof He hath given assurance by raising Him from the dead." [3507] Now in this passage he does not only declare to them God as the Creator of the world, no Jews being present, but that He did also make one race of men to dwell upon all the earth; as also Moses declared: "When the Most High divided the nations, as He scattered the sons of Adam, He set the bounds of the nations after the number of the angels of God;" [3508] but that people which believes in God is not now under the power of angels, but under the Lord's [rule]. "For His people Jacob was made the portion of the Lord, Israel the cord of His inheritance." [3509] And again, at Lystra of Lycia (Lycaonia), when Paul was with Barnabas, and in the name of our Lord Jesus Christ had made a man to walk who had been lame from his birth, and when the crowd wished to honour them as gods because of the astonishing deed, he said to them: "We are men like unto you, preaching to you God, that ye may be turned away from these vain idols to [serve] the living God, who made heaven, and earth, and the sea, and all things that are therein; who in times past suffered all nations to walk in their own ways, although He left not Himself without witness, performing acts of goodness, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness." [3510] But that all his Epistles are consonant to these declarations, I shall, when expounding the apostle, show from the Epistles themselves, in the right place. But while I bring out by these proofs the truths of Scripture, and set forth briefly and compendiously things which are stated in various ways, do thou also attend to them with patience, and not deem them prolix; taking this into account, that proofs [of the things which are] contained in the Scriptures cannot be shown except from the Scriptures themselves. 10. And still further, Stephen, who was chosen the first deacon by the apostles, and who, of all men, was the first to follow the footsteps of the martyrdom of the Lord, being the first that was slain for confessing Christ, speaking boldly among the people, and teaching them, says: "The God of glory appeared to our father Abraham, ... and said to him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee; ... and He removed him into this land, wherein ye now dwell. And He gave him none inheritance in it, no, not so much as to set his foot on; yet He promised that He would give it to him for a possession, and to his seed after him. ... And God spake on this wise, That his seed should sojourn in a strange land, and should be brought into bondage, and should be evil-entreated four hundred years; and the nation whom they shall serve will I judge, says the Lord. And after that shall they come forth, and serve me in this place. And He gave him the covenant of circumcision: and so [Abraham] begat Isaac." [3511] And the rest of his words announce the same God, who was with Joseph and with the patriarchs, and who spake with Moses. 11. And that the whole range of the doctrine of the apostles proclaimed one and the same God, who removed Abraham, who made to him the promise of inheritance, who in due season gave to him the covenant of circumcision, who called his descendants out of Egypt, preserved outwardly by circumcision--for he gave it as a sign, that they might not be like the Egyptians--that He was the Maker of all things, that He was the Father of our Lord Jesus Christ, that He was the God of glory,--they who wish may learn from the very words and acts of the apostles, and may contemplate the fact that this God is one, above whom is no other. But even if there were another god above Him, we should say, upon [instituting] a comparison of the quantity [of the work done by each], that the latter is superior to the former. For by deeds the better man appears, as I have already remarked; [3512] and, inasmuch as these men have no works of their father to adduce, the latter is shown to be God alone. But if any one, "doting about questions," [3513] do imagine that what the apostles have declared about God should be allegorized, let him consider my previous statements, in which I set forth one God as the Founder and Maker of all things, and destroyed and laid bare their allegations; and he shall find them agreeable to the doctrine of the apostles, and so to maintain what they used to teach, and were persuaded of, that there is one God, the Maker of all things. And when he shall have divested his mind of such error, and of that blasphemy against God which it implies, he will of himself find reason to acknowledge that both the Mosaic law and the grace of the new covenant, as both fitted for the times [at which they were given], were bestowed by one and the same God for the benefit of the human race. 12. For all those who are of a perverse mind, having been set against the Mosaic legislation, judging it to be dissimilar and contrary to the doctrine of the Gospel, have not applied themselves to investigate the causes of the difference of each covenant. Since, therefore, they have been deserted by the paternal love, and puffed up by Satan, being brought over to the doctrine of Simon Magus, they have apostatized in their opinions from Him who is God, and imagined that they have themselves discovered more than the apostles, by finding out another god; and [maintained] that the apostles preached the Gospel still somewhat under the influence of Jewish opinions, but that they themselves are purer [in doctrine], and more intelligent, than the apostles. Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened. In another work, [3514] however, I shall, God granting [me strength], refute them out of these which they still retain. But all the rest, inflated with the false name of "knowledge," do certainly recognise the Scriptures; but they pervert the interpretations, as I have shown in the first book. And, indeed, the followers of Marcion do directly blaspheme the Creator, alleging him to be the creator of evils, [but] holding a more tolerable [3515] theory as to his origin, [and] maintaining that there are two beings, gods by nature, differing from each other,--the one being good, but the other evil. Those from Valentinus, however, while they employ names of a more honourable kind, and set forth that He who is Creator is both Father, and Lord, and God, do [nevertheless] render their theory or sect more blasphemous, by maintaining that He was not produced from any one of those Æons within the Pleroma, but from that defect which had been expelled beyond the Pleroma. Ignorance of the Scriptures and of the dispensation of God has brought all these things upon them. And in the course of this work I shall touch upon the cause of the difference of the covenants on the one hand, and, on the other hand, of their unity and harmony. 13. But that both the apostles and their disciples thus taught as the Church preaches, and thus teaching were perfected, wherefore also they were called away to that which is perfect-- Stephen, teaching these truths, when he was yet on earth, saw the glory of God, and Jesus on His right hand, and exclaimed, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God." [3516] These words he said, and was stoned; and thus did he fulfil the perfect doctrine, copying in every respect the Leader of martyrdom, and praying for those who were slaying him, in these words: "Lord, lay not this sin to their charge." Thus were they perfected who knew one and the same God, who from beginning to end was present with mankind in the various dispensations; as the prophet Hosea declares: "I have filled up visions, and used similitudes by the hands of the prophets." [3517] Those, therefore, who delivered up their souls to death for Christ's Gospel--how could they have spoken to men in accordance with old-established opinion? If this had been the course adopted by them, they should not have suffered; but inasmuch as they did preach things contrary to those persons who did not assent to the truth, for that reason they suffered. It is evident, therefore, that they did not relinquish the truth, but with all boldness preached to the Jews and Greeks. To the Jews, indeed, [they proclaimed] that the Jesus who was crucified by them was the Son of God, the Judge of quick and dead, and that He has received from His Father an eternal kingdom in Israel, as I have pointed out; but to the Greeks they preached one God, who made all things, and Jesus Christ His Son. 14. This is shown in a still clearer light from the letter of the apostles, which they forwarded neither to the Jews nor to the Greeks, but to those who from the Gentiles believed in Christ, confirming their faith. For when certain men had come down from Judea to Antioch--where also, first of all, the Lord's disciples were called Christians, because of their faith in Christ--and sought to persuade those who had believed on the Lord to be circumcised, and to perform other things after the observance of the law; and when Paul and Barnabas had gone up to Jerusalem to the apostles on account of this question, and the whole Church had convened together, Peter thus addressed them: "Men, brethren, ye know how that from the days of old God made choice among you, that the Gentiles by my mouth should hear the word of the Gospel, and believe. And God, the Searcher of the heart, bare them witness, giving them the Holy Ghost, even as to us; and put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to impose a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that, through the grace of our Lord Jesus Christ, we are to be saved, even as they." [3518] After him James spoke as follows: "Men, brethren, Simon hath declared how God did purpose to take from among the Gentiles a people for His name. And thus [3519] do the words of the prophets agree, as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build the ruins thereof, and I will set it up: that the residue of men may seek after the Lord, and all the Gentiles, among whom my name has been invoked, saith the Lord, doing these things. [3520] Known from eternity is His work to God. Wherefore I for my part give judgment, that we trouble not them who from among the Gentiles are turned to God: but that it be enjoined them, that they do abstain from the vanities of idols, and from fornication, and from blood; and whatsoever [3521] they wish not to be done to themselves, let them not do to others." [3522] And when these things had been said, and all had given their consent, they wrote to them after this manner: "The apostles, and the presbyters, [and] the brethren, unto those brethren from among the Gentiles who are in Antioch, and Syria, and Cilicia, greeting: Forasmuch as we have heard that certain persons going out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law; to whom we gave no such commandment: it seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul; men who have delivered up their soul for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, that they may declare our opinion by word of mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from fornication; and whatsoever ye do not wish to be done to you, do not ye to others: from which preserving yourselves, ye shall do well, walking [3523] in the Holy Spirit." From all these passages, then, it is evident that they did not teach the existence of another Father, but gave the new covenant of liberty to those who had lately believed in God by the Holy Spirit. But they clearly indicated, from the nature of the point debated by them, as to whether or not it were still necessary to circumcise the disciples, that they had no idea of another god. 15. Neither [in that case] would they have had such a tenor with regard to the first covenant, as not even to have been willing to eat with the Gentiles. For even Peter, although he had been sent to instruct them, and had been constrained by a vision to that effect, spake nevertheless with not a little hesitation, saying to them: "Ye know how it is an unlawful thing for a man that is a Jew to keep company with, or to come unto, one of another nation; but God hath shown me that I should not call any man common or unclean. Therefore came I without gainsaying;" [3524] indicating by these words, that he would not have come to them unless he had been commanded. Neither, for a like reason, would he have given them baptism so readily, had he not heard them prophesying when the Holy Ghost rested upon them. And therefore did he exclaim, "Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we?" [3525] He persuaded, at the same time, those that were with him, and pointed out that, unless the Holy Ghost had rested upon them, there might have been some one who would have raised objections to their baptism. And the apostles who were with James allowed the Gentiles to act freely, yielding us up to the Spirit of God. But they themselves, while knowing the same God, continued in the ancient observances; so that even Peter, fearing also lest he might incur their reproof, although formerly eating with the Gentiles, because of the vision, and of the Spirit who had rested upon them, yet, when certain persons came from James, withdrew himself, and did not eat with them. And Paul said that Barnabas likewise did the same thing. [3526] Thus did the apostles, whom the Lord made witnesses of every action and of every doctrine--for upon all occasions do we find Peter, and James, and John present with Him--scrupulously act according to the dispensation of the Mosaic law, showing that it was from one and the same God; which they certainly never would have done, as I have already said, if they had learned from the Lord [that there existed] another Father besides Him who appointed the dispensation of the law. __________________________________________________________________ [3466] Acts i. 16, etc. [3467] Ps. lxix. 25. [3468] Ps. cix. 8. [3469] Joel ii. 28. [3470] Ps. xv. 8. [3471] Acts ii. 22-27. [3472] The word doron or dorema is supposed by some to have existed in the earliest Greek texts, although not found in any extant now. It is thus quoted by others besides Irenæus. [3473] Acts ii. 30-37. [3474] Acts ii. 37, 38. [3475] Acts iii. 6, etc. [3476] These interpolations are also found in the Codex Bezæ. [3477] These interpolations are also found in the Codex Bezæ. [3478] These interpolations are also found in the Codex Bezæ. [3479] "Et veniant" in Latin text: hopos an elthosin in Greek. The translation of these Greek words by "when ... come," is one of the most glaring errors in the authorized English version. [3480] Irenæus, like the majority of the early authorities, manifestly read prokecheirismenon instead of prokekerugmenon, as in textus receptus. [3481] Dispositionis. [3482] Acts iii. 12, etc. [3483] Acts iv. 2. [3484] Acts iv. 8, etc. [3485] Acts iv. 22. [3486] These words, though not in textus receptus, are found in some ancient mss. and versions; but not the words "our father," which follow. [3487] "In hac civitate" are words not represented in the textus receptus, but have a place in all modern critical editions of the New Testament. [3488] Acts iv. 24, etc. [3489] Acts iv. 31. [3490] The Latin is, "ut convertat se unusquisque." [3491] Acts iv. 33. [3492] This is following Grabe's emendation of the text. The old Latin reads "gloria sua," the translator having evidently mistaken dexia for doxe. [3493] Acts v. 30. [3494] Acts v. 42. [3495] These words have apparently been omitted through inadvertence. [3496] Acts x. 1-5. [3497] Acts x. 15. [3498] Acts x. 34, 35. [3499] Acts x. 37-44. [3500] Quemadmodum capiebat; perhaps, "just as it presented itself to him." [3501] Acts viii. 32; Isa. liii. 7, 8. [3502] Acts viii. 37. [3503] Acts ix. 20. [3504] Phil. ii. 8. [3505] Latin translation, tractatur; which Harvey thinks affords a conclusive proof that Irenæus occasionally quotes Scripture by re-translating from the Syriac. [3506] It will be observed that Scripture is here very loosely quoted. [3507] Acts xvii. 24, etc. [3508] Deut. xxxii. 8 [LXX.]. [3509] Deut. xxxii. 9. [3510] Acts xiv. 15-17. [3511] Acts vii. 2-8. [3512] Book ii. ch. xxx. 2. [3513] 1 Tim. vi. 4. [3514] No reference is made to this promised work in the writings of his successors. Probably it never was undertaken. [3515] Most of the mss. read "intolerabiliorem," but one reads as above, and is followed by all the editors. [3516] Acts vii. 56. [3517] Hos. xii. 10. [3518] Acts xv. 15, etc. [3519] Irenæus manifestly read houtos for touto, and in this he agrees with Codex Bezæ. We may remark, once for all, that in the variations from the received text of the New Testament which occur in our author, his quotations are very often in accordance with the readings of the Cambridge ms. [3520] Amos ix. 11, 12. [3521] This addition is also found in Codex Bezæ, and in Cyprian and others. [3522] Acts xv. 14, etc. [3523] Another addition, also found in the Codex Bezæ, and in Tertullian. [3524] Acts x. 28, 29. [3525] Acts x. 47. [3526] Gal. ii. 12, 13. __________________________________________________________________ Chapter XIII--Refutation of the opinion, that Paul was the only apostle who had knowledge of the truth. 1. With regard to those (the Marcionites) who allege that Paul alone knew the truth, and that to him the mystery was manifested by revelation, let Paul himself convict them, when he says, that one and the same God wrought in Peter for the apostolate of the circumcision, and in himself for the Gentiles. [3527] Peter, therefore, was an apostle of that very God whose was also Paul; and Him whom Peter preached as God among those of the circumcision, and likewise the Son of God, did Paul [declare] also among the Gentiles. For our Lord never came to save Paul alone, nor is God so limited in means, that He should have but one apostle who knew the dispensation of His Son. And again, when Paul says, "How beautiful are the feet of those bringing glad tidings of good things, and preaching the Gospel of peace," [3528] he shows clearly that it was not merely one, but there were many who used to preach the truth. And again, in the Epistle to the Corinthians, when he had recounted all those who had seen God [3529] after the resurrection, he says in continuation, "But whether it were I or they, so we preach, and so ye believed," [3530] acknowledging as one and the same, the preaching of all those who saw God [3531] after the resurrection from the dead. 2. And again, the Lord replied to Philip, who wished to behold the Father, "Have I been so long a time with you, and yet thou hast not known Me, Philip? He that sees Me, sees also the Father; and how sayest thou then, Show us the Father? For I am in the Father, and the Father in Me; and henceforth ye know Him, and have seen Him." [3532] To these men, therefore, did the Lord bear witness, that in Himself they had both known and seen the Father (and the Father is truth). To allege, then, that these men did not know the truth, is to act the part of false witnesses, and of those who have been alienated from the doctrine of Christ. For why did the Lord send the twelve apostles to the lost sheep of the house of Israel, [3533] if these men did not know the truth? How also did the seventy preach, unless they had themselves previously known the truth of what was preached? Or how could Peter have been in ignorance, to whom the Lord gave testimony, that flesh and blood had not revealed to him, but the Father, who is in heaven? [3534] Just, then, as "Paul [was] an apostle, not of men, neither by man, but by Jesus Christ, and God the Father," [3535] [so with the rest;] [3536] the Son indeed leading them to the Father, but the Father revealing to them the Son. 3. But that Paul acceded to [the request of] those who summoned him to the apostles, on account of the question [which had been raised], and went up to them, with Barnabas, to Jerusalem, not without reason, but that the liberty of the Gentiles might be confirmed by them, he does himself say, in the Epistle to the Galatians: "Then, fourteen years after, I went up again to Jerusalem with Barnabas, taking also Titus. But I went up by revelation, and communicated to them that Gospel which I preached among the Gentiles." [3537] And again he says, "For an hour we did give place to subjection, [3538] that the truth of the gospel might continue with you." If, then, any one shall, from the Acts of the Apostles, carefully scrutinize the time concerning which it is written that he went up to Jerusalem on account of the forementioned question, he will find those years mentioned by Paul coinciding with it. Thus the statement of Paul harmonizes with, and is, as it were, identical with, the testimony of Luke regarding the apostles. __________________________________________________________________ [3527] Gal. ii. 8. [3528] Rom. x. 15; Isa. lii. 7. [3529] All the previous editors accept the reading Deum without remark, but Harvey argues that it must be regarded as a mistake for Dominum. He scarcely seems, however, to give sufficient weight to the quotation which immediately follows. [3530] 1 Cor. xv. 11. [3531] See note 9, p. 436. [3532] John xiv. 7, 9, 10. [3533] Matt. x. 6. [3534] Matt. xvi. 17. [3535] Gal. i. 1. [3536] Some such supplement seems necessary, as Grabe suggests, though Harvey contends that no apodosis is requisite. [3537] Gal. ii. 1, 2. [3538] Latin, "Ad horam cessimus subjectioni" (Gal. ii. 5). Irenæus gives it an altogether different meaning from that which it has in the received text. Jerome says that there was as much variation in the copies of Scripture in his day with regard to the passage,--some retaining, others rejecting the negative (Adv. Marc. v. 3). __________________________________________________________________ Chapter XIV.--If Paul had known any mysteries unrevealed to the other apostles, Luke, his constant companion and fellow-traveller, could not have been ignorant of them; neither could the truth have possibly lain hid from him, through whom alone we learn many and most important particulars of the Gospel history. 1. But that this Luke was inseparable from Paul, and his fellow-labourer in the Gospel, he himself clearly evinces, not as a matter of boasting, but as bound to do so by the truth itself. For he says that when Barnabas, and John who was called Mark, had parted company from Paul, and sailed to Cyprus, "we came to Troas;" [3539] and when Paul had beheld in a dream a man of Macedonia, saying, "Come into Macedonia, Paul, and help us," "immediately," he says, "we endeavoured to go into Macedonia, understanding that the Lord had called us to preach the Gospel unto them. Therefore, sailing from Troas, we directed our ship's course towards Samothracia." And then he carefully indicates all the rest of their journey as far as Philippi, and how they delivered their first address: "for, sitting down," he says, "we spake unto the women who had assembled;" [3540] and certain believed, even a great many. And again does he say, "But we sailed from Philippi after the days of unleavened bread, and came to Troas, where we abode seven days." [3541] And all the remaining [details] of his course with Paul he recounts, indicating with all diligence both places, and cities, and number of days, until they went up to Jerusalem; and what befell Paul there, [3542] how he was sent to Rome in bonds; the name of the centurion who took him in charge; [3543] and the signs of the ships, and how they made shipwreck; [3544] and the island upon which they escaped, and how they received kindness there, Paul healing the chief man of that island; and how they sailed from thence to Puteoli, and from that arrived at Rome; and for what period they sojourned at Rome. As Luke was present at all these occurrences, he carefully noted them down in writing, so that he cannot be convicted of falsehood or boastfulness, because all these [particulars] proved both that he was senior to all those who now teach otherwise, and that he was not ignorant of the truth. That he was not merely a follower, but also a fellow-labourer of the apostles, but especially of Paul, Paul has himself declared also in the Epistles, saying: "Demas hath forsaken me, ... and is departed unto Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me." [3545] From this he shows that he was always attached to and inseparable from him. And again he says, in the Epistle to the Colossians: "Luke, the beloved physician, greets you." [3546] But surely if Luke, who always preached in company with Paul, and is called by him "the beloved," and with him performed the work of an evangelist, and was entrusted to hand down to us a Gospel, learned nothing different from him (Paul), as has been pointed out from his words, how can these men, who were never attached to Paul, boast that they have learned hidden and unspeakable mysteries? 2. But that Paul taught with simplicity what he knew, not only to those who were [employed] with him, but to those that heard him, he does himself make manifest. For when the bishops and presbyters who came from Ephesus and the other cities adjoining had assembled in Miletus, since he was himself hastening to Jerusalem to observe Pentecost, after testifying many things to them, and declaring what must happen to him at Jerusalem, he added: "I know that ye shall see my face no more. Therefore I take you to record this day, that I am pure from the blood of all. For I have not shunned to declare unto you all the counsel of God. Take heed, therefore, both to yourselves, and to all the flock over which the Holy Ghost has placed you as bishops, to rule the Church of the Lord, [3547] which He has acquired for Himself through His own blood." [3548] Then, referring to the evil teachers who should arise, he said: "I know that after my departure shall grievous wolves come to you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." "I have not shunned," he says, "to declare unto you all the counsel of God." Thus did the apostles simply, and without respect of persons, deliver to all what they had themselves learned from the Lord. Thus also does Luke, without respect of persons, deliver to us what he had learned from them, as he has himself testified, saying, "Even as they delivered them unto us, who from the beginning were eye-witnesses and ministers of the Word." [3549] 3. Now if any man set Luke aside, as one who did not know the truth, he will, [by so acting,] manifestly reject that Gospel of which he claims to be a disciple. For through him we have become acquainted with very many and important parts of the Gospel; for instance, the generation of John, the history of Zacharias, the coming of the angel to Mary, the exclamation of Elisabeth, the descent of the angels to the shepherds, the words spoken by them, the testimony of Anna and of Simeon with regard to Christ, and that twelve years of age He was left behind at Jerusalem; also the baptism of John, the number of the Lord's years when He was baptized, and that this occurred in the fifteenth year of Tiberius Cæsar. And in His office of teacher this is what He has said to the rich: "Woe unto you that are rich, for ye have received your consolation;" [3550] and "Woe unto you that are full, for ye shall hunger; and ye who laugh now, for ye shall weep;" and, "Woe unto you when all men shall speak well of you: for so did your fathers to the false prophets." All things of the following kind we have known through Luke alone (and numerous actions of the Lord we have learned through him, which also all [the Evangelists] notice): the multitude of fishes which Peter's companions enclosed, when at the Lord's command they cast the nets; [3551] the woman who had suffered for eighteen years, and was healed on the Sabbath-day; [3552] the man who had the dropsy, whom the Lord made whole on the Sabbath, and how He did defend Himself for having performed an act of healing on that day; how He taught His disciples not to aspire to the uppermost rooms; how we should invite the poor and feeble, who cannot recompense us; the man who knocked during the night to obtain loaves, and did obtain them, because of the urgency of his importunity; [3553] how, when [our Lord] was sitting at meat with a Pharisee, a woman that was a sinner kissed His feet, and anointed them with ointment, with what the Lord said to Simon on her behalf concerning the two debtors; [3554] also about the parable of that rich man who stored up the goods which had accrued to him, to whom it was also said, "In this night they shall demand thy soul from thee; whose then shall those things be which thou hast prepared?" [3555] and similar to this, that of the rich man, who was clothed in purple and who fared sumptuously, and the indigent Lazarus; [3556] also the answer which He gave to His disciples when they said, "Increase our faith;" [3557] also His conversation with Zaccheus the publican; [3558] also about the Pharisee and the publican, who were praying in the temple at the same time; [3559] also the ten lepers, whom He cleansed in the way simultaneously; [3560] also how He ordered the lame and the blind to be gathered to the wedding from the lanes and streets; [3561] also the parable of the judge who feared not God, whom the widow's importunity led to avenge her cause; [3562] and about the fig-tree in the vineyard which produced no fruit. There are also many other particulars to be found mentioned by Luke alone, which are made use of by both Marcion and Valentinus. And besides all these, [he records] what [Christ] said to His disciples in the way, after the resurrection, and how they recognised Him in the breaking of bread. [3563] 4. It follows then, as of course, that these men must either receive the rest of his narrative, or else reject these parts also. For no persons of common sense can permit them to receive some things recounted by Luke as being true, and to set others aside, as if he had not known the truth. And if indeed Marcion's followers reject these, they will then possess no Gospel; for, curtailing that according to Luke, as I have said already, they boast in having the Gospel [in what remains]. But the followers of Valentinus must give up their utterly vain talk; for they have taken from that [Gospel] many occasions for their own speculations, to put an evil interpretation upon what he has well said. If, on the other hand, they feel compelled to receive the remaining portions also, then, by studying the perfect Gospel, and the doctrine of the apostles, they will find it necessary to repent, that they may be saved from the danger [to which they are exposed]. __________________________________________________________________ [3539] Acts xvi. 8, etc. [3540] Acts xvi. 13. [3541] Acts xx. 5, 6. [3542] Acts xxi. [3543] Acts xxvii. [3544] Acts xxviii. 11. [3545] 2 Tim. iv. 10, 11. [3546] Col. iv. 14. [3547] In this very important passage of Scripture, Irenæus manifestly read Kuriou instead of Theou, which is found in text. rec. The Codex Bezæ has the same reading; but all the other most ancient mss. agree with the received text. [3548] Acts xx. 25, etc. [3549] Luke i. 2. [3550] Luke vi. 24, etc. [3551] Luke v. [3552] Luke xiii. [3553] Luke xi. [3554] Luke vii. [3555] Luke xii. 20. [3556] Luke xvi. [3557] Luke xvii. 5. [3558] Luke xix. [3559] Luke xviii. [3560] Luke xvii. [3561] Luke xviii. [3562] Luke xiii. [3563] Luke xxiv. __________________________________________________________________ Chapter XV.--Refutation of the Ebionites, who disparaged the authority of St. Paul, from the writings of St. Luke, which must be received as a whole. Exposure of the hypocrisy, deceit, and pride of the Gnostics. The apostles and their disciples knew and preached one God, the Creator of the world. 1. But again, we allege the same against those who do not recognise Paul as an apostle: that they should either reject the other words of the Gospel which we have come to know through Luke alone, and not make use of them; or else, if they do receive all these, they must necessarily admit also that testimony concerning Paul, when he (Luke) tells us that the Lord spoke at first to him from heaven: "Saul, Saul, why persecutest thou Me? I am Jesus Christ, whom thou persecutest;" [3564] and then to Ananias, saying regarding him: "Go thy way; for he is a chosen vessel unto Me, to bear My name among the Gentiles, and kings, and the children of Israel. For I will show him, from this time, how great things he must suffer for My name's sake." [3565] Those, therefore, who do not accept of him [as a teacher], who was chosen by God for this purpose, that he might boldly bear His name, as being sent to the forementioned nations, do despise the election of God, and separate themselves from the company of the apostles. For neither can they contend that Paul was no apostle, when he was chosen for this purpose; nor can they prove Luke guilty of falsehood, when he proclaims the truth to us with all diligence. It may be, indeed, that it was with this view that God set forth very many Gospel truths, through Luke's instrumentality, which all should esteem it necessary to use, in order that all persons, following his subsequent testimony, which treats upon the acts and the doctrine of the apostles, and holding the unadulterated rule of truth, may be saved. His testimony, therefore, is true, and the doctrine of the apostles is open and stedfast, holding nothing in reserve; nor did they teach one set of doctrines in private, and another in public. 2. For this is the subterfuge of false persons, evil seducers, and hypocrites, as they act who are from Valentinus. These men discourse to the multitude about those who belong to the Church, whom they do themselves term "vulgar," and "ecclesiastic." [3566] By these words they entrap the more simple, and entice them, imitating our phraseology, that these [dupes] may listen to them the oftener; and then these are asked [3567] regarding us, how it is, that when they hold doctrines similar to ours, we, without cause, keep ourselves aloof from their company; and [how it is, that] when they say the same things, and hold the same doctrine, we call them heretics? When they have thus, by means of questions, overthrown the faith of any, and rendered them uncontradicting hearers of their own, they describe to them in private the unspeakable mystery of their Pleroma. But they are altogether deceived, who imagine that they may learn from the Scriptural texts adduced by heretics, that [doctrine] which their words plausibly teach. [3568] For error is plausible, and bears a resemblance to the truth, but requires to be disguised; while truth is without disguise, and therefore has been entrusted to children. And if any one of their auditors do indeed demand explanations, or start objections to them, they affirm that he is one not capable of receiving the truth, and not having from above the seed [derived] from their Mother; and thus really give him no reply, but simply declare that he is of the intermediate regions, that is, belongs to animal natures. But if any one do yield himself up to them like a little sheep, and follows out their practice, and their "redemption," such an one is puffed up to such an extent, that he thinks he is neither in heaven nor on earth, but that he has passed within the Pleroma; and having already embraced his angel, he walks with a strutting gait and a supercilious countenance, possessing all the pompous air of a cock. There are those among them who assert that that man who comes from above ought to follow a good course of conduct; wherefore they do also pretend a gravity [of demeanour] with a certain superciliousness. The majority, however, having become scoffers also, as if already perfect, and living without regard [to appearances], yea, in contempt [of that which is good], call themselves "the spiritual," and allege that they have already become acquainted with that place of refreshing which is within their Pleroma. 3. But let us revert to the same line of argument [hitherto pursued]. For when it has been manifestly declared, that they who were the preachers of the truth and the apostles of liberty termed no one else God, or named him Lord, except the only true God the Father, and His Word, who has the pre-eminence in all things; it shall then be clearly proved, that they (the apostles) confessed as the Lord God Him who was the Creator of heaven and earth, who also spoke with Moses, gave to him the dispensation of the law, and who called the fathers; and that they knew no other. The opinion of the apostles, therefore, and of those (Mark and Luke) who learned from their words, concerning God, has been made manifest. __________________________________________________________________ [3564] Acts xxii. 8, Acts xxvi. 15. [3565] Acts ix. 15, 16. [3566] Latin, "communes et ecclesiasticos:" katholikous is translated here "communes," as for some time after the word catholicus had not been added to the Latin language in its ecclesiastical sense. [The Roman Creed was remarkable for its omission of the word Catholic. See Bingham, Antiquities, book x. cap. iv. sect 11.] [3567] We here follow the text of Harvey, who prints, without remark, quæruntur, instead of queruntur, as in Migne's edition. [3568] Such is the sense educed by Harvey from the old Latin version, which thus runs: "Decipiuntur autem omnes, qui quod est in verbis verisimile, se putant posse discere a veritate." For "omnes" he would read "omnino," and he discards the emendation proposed by the former editors, viz., "discernere" for "discere." __________________________________________________________________ Chapter XVI.--Proofs from the apostolic writings, that Jesus Christ was one and the same, the only begotten Son of God, perfect God and perfect man. 1. But [3569] there are some who say that Jesus was merely a receptacle of Christ, upon whom the Christ, as a dove, descended from above, and that when He had declared the unnameable Father He entered into the Pleroma in an incomprehensible and invisible manner: for that He was not comprehended, not only by men, but not even by those powers and virtues which are in heaven, and that Jesus was the Son, but that [3570] Christ was the Father, and the Father of Christ, God; while others say that He merely suffered in outward appearance, being naturally impassible. The Valentinians, again, maintain that the dispensational Jesus was the same who passed through Mary, upon whom that Saviour from the more exalted [region] descended, who was also termed Pan, [3571] because He possessed the names (vocabula) of all those who had produced Him; but that [this latter] shared with Him, the dispensational one, His power and His name; so that by His means death was abolished, but the Father was made known by that Saviour who had descended from above, whom they do also allege to be Himself the receptacle of Christ and of the entire Pleroma; confessing, indeed, in tongue one Christ Jesus, but being divided in [actual] opinion: for, as I have already observed, it is the practice of these men to say that there was one Christ, who was produced by Monogenes, for the confirmation of the Pleroma; but that another, the Saviour, was sent [forth] for the glorification of the Father; and yet another, the dispensational one, and whom they represent as having suffered, who also bore [in himself] Christ, that Saviour who returned into the Pleroma. I judge it necessary therefore to take into account the entire mind of the apostles regarding our Lord Jesus Christ, and to show that not only did they never hold any such opinions regarding Him; but, still further, that they announced through the Holy Spirit, that those who should teach such doctrines were agents of Satan, sent forth for the purpose of overturning the faith of some, and drawing them away from life. 2. That John knew the one and the same Word of God, and that He was the only begotten, and that He became incarnate for our salvation, Jesus Christ our Lord, I have sufficiently proved from the word of John himself. And Matthew, too, recognising one and the same Jesus Christ, exhibiting his generation as a man from the Virgin, [3572] even as God did promise David that He would raise up from the fruit of his body an eternal King, having made the same promise to Abraham a long time previously, says: "The book of the generation of Jesus Christ, the son of David, the son of Abraham." [3573] Then, that he might free our mind from suspicion regarding Joseph, he says: "But the birth of Christ [3574] was on this wise. When His mother was espoused to Joseph, before they came together, she was found with child of the Holy Ghost." Then, when Joseph had it in contemplation to put Mary away, since she proved with child, [Matthew tells us of] the angel of God standing by him, and saying: "Fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins. Now this was done, that it might be fulfilled which was spoken of the Lord by the prophet: Behold, a virgin shall conceive, and bring forth a son, and they shall call His name Emmanuel, which is, God with us;" clearly signifying that both the promise made to the fathers had been accomplished, that the Son of God was born of a virgin, and that He Himself was Christ the Saviour whom the prophets had foretold; not, as these men assert, that Jesus was He who was born of Mary, but that Christ was He who descended from above. Matthew might certainly have said, "Now the birth of Jesus was on this wise;" but the Holy Ghost, foreseeing the corrupters [of the truth], and guarding by anticipation against their deceit, says by Matthew, "But the birth of Christ was on this wise;" and that He is Emmanuel, lest perchance we might consider Him as a mere man: for "not by the will of the flesh nor by the will of man, but by the will of God was the Word made flesh;" [3575] and that we should not imagine that Jesus was one, and Christ another, but should know them to be one and the same. 3. Paul, when writing to the Romans, has explained this very point: "Paul, an apostle of Jesus Christ, predestinated unto the Gospel of God, which He had promised by His prophets in the holy Scriptures, concerning His Son, who was made to Him of the seed of David according to the flesh, who was predestinated the Son of God with power through the Spirit of holiness, by the resurrection from the dead of our Lord Jesus Christ." [3576] And again, writing to the Romans about Israel, he says: "Whose are the fathers, and from whom is Christ according to the flesh, who is God over all, blessed for ever." [3577] And again, in his Epistle to the Galatians, he says: "But when the fulness of time had come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption;" [3578] plainly indicating one God, who did by the prophets make promise of the Son, and one Jesus Christ our Lord, who was of the seed of David according to His birth from Mary; and that Jesus Christ was appointed the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, as being the first begotten in all the creation; [3579] the Son of God being made the Son of man, that through Him we may receive the adoption,--humanity [3580] sustaining, and receiving, and embracing the Son of God. Wherefore Mark also says: "The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets." [3581] Knowing one and the same Son of God, Jesus Christ, who was announced by the prophets, who from the fruit of David's body was Emmanuel, "the messenger of great counsel of the Father;" [3582] through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, "and established a testimony in Jacob;" [3583] as David says when discoursing on the causes of His birth: "And He appointed a law in Israel, that another generation might know [Him,] the children which should he born from these, and they arising shall themselves declare to their children, so that they might set their hope in God, and seek after His commandments." [3584] And again, the angel said, when bringing good tidings to Mary: "He shall he great, and shall be called the Son of the Highest; and the Lord shall give unto Him the throne of His father David;" [3585] acknowledging that He who is the Son of the Highest, the same is Himself also the Son of David. And David, knowing by the Spirit the dispensation of the advent of this Person, by which He is supreme over all the living and dead, confessed Him as Lord, sitting on the right hand of the Most High Father. [3586] 4. But Simeon also --he who had received an intimation from the Holy Ghost that he should not see death, until first he had beheld Christ Jesus-- taking Him, the first-begotten of the Virgin, into his hands, blessed God, and said, "Lord, now lettest Thou Thy servant depart in peace, according to Thy word: because mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel;" [3587] confessing thus, that the infant whom he was holding in his hands, Jesus, born of Mary, was Christ Himself, the Son of God, the light of all, the glory of Israel itself, and the peace and refreshing of those who had fallen asleep. For He was already despoiling men, by removing their ignorance, conferring upon them His own knowledge, and scattering abroad those who recognised Him, as Esaias says: "Call His name, Quickly spoil, Rapidly divide." [3588] Now these are the works of Christ. He therefore was Himself Christ, whom Simeon carrying [in his arms] blessed the Most High; on beholding whom the shepherds glorified God; whom John, while yet in his mother's womb, and He (Christ) in that of Mary, recognising as the Lord, saluted with leaping; whom the Magi, when they had seen, adored, and offered their gifts [to Him], as I have already stated, and prostrated themselves to the eternal King, departed by another way, not now returning by the way of the Assyrians. "For before the child shall have knowledge to cry, Father or mother, He shall receive the power of Damascus, and the spoils of Samaria, against the king of the Assyrians;" [3589] declaring, in a mysterious manner indeed, but emphatically, that the Lord did fight with a hidden hand against Amalek. [3590] For this cause, too, He suddenly removed those children belonging to the house of David, whose happy lot it was to have been born at that time, that He might send them on before into His kingdom; He, since He was Himself an infant, so arranging it that human infants should be martyrs, slain, according to the Scriptures, for the sake of Christ, who was born in Bethlehem of Judah, in the city of David. [3591] 5. Therefore did the Lord also say to His disciples after the resurrection, "O thoughtless ones, and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into His glory?" [3592] And again does He say to them: "These are the words which I spoke unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms, concerning Me. Then opened He their understanding, that they should understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead, and that repentance for the remission of sins be preached in His name among all nations." [3593] Now this is He who was born of Mary; for He says: "The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again." [3594] The Gospel, therefore, knew no other son of man but Him who was of Mary, who also suffered; and no Christ who flew away from Jesus before the passion; but Him who was born it knew as Jesus Christ the Son of God, and that this same suffered and rose again, as John, the disciple of the Lord, verifies, saying: "But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have eternal life in His name," [3595] --foreseeing these blasphemous systems which divide the Lord, as far as lies in their power, saying that He was formed of two different substances. For this reason also he has thus testified to us in his Epistle: "Little children, it is the last time; and as ye have heard that Antichrist doth come, now have many antichrists appeared; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but [they departed], that they might be made manifest that they are not of us. Know ye therefore, that every lie is from without, and is not of the truth. Who is a liar, but he that denieth that Jesus is the Christ? This is Antichrist." [3596] 6. But inasmuch as all those before mentioned, although they certainly do with their tongue confess one Jesus Christ, make fools of themselves, thinking one thing and saying another; [3597] for their hypotheses vary, as I have already shown, alleging, [as they do,] that one Being suffered and was born, and that this was Jesus; but that there was another who descended upon Him, and that this was Christ, who also ascended again; and they argue, that he who proceeded from the Demiurge, or he who was dispensational, or he who sprang from Joseph, was the Being subject to suffering; but upon the latter there descended from the invisible and ineffable [places] the former, whom they assert to be incomprehensible, invisible, and impassible: they thus wander from the truth, because their doctrine departs from Him who is truly God, being ignorant that His only-begotten Word, who is always present with the human race, united to and mingled with His own creation, according to the Father's pleasure, and who became flesh, is Himself Jesus Christ our Lord, who did also suffer for us, and rose again on our behalf, and who will come again in the glory of His Father, to raise up all flesh, and for the manifestation of salvation, and to apply the rule of just judgment to all who were made by Him. There is therefore, as I have pointed out, one God the Father, and one Christ Jesus, who came by means of the whole dispensational arrangements [connected with Him], and gathered together all things in Himself. [3598] But in every respect, too, He is man, the formation of God; and thus He took up man into Himself, the invisible becoming visible, the incomprehensible being made comprehensible, the impassible becoming capable of suffering, and the Word being made man, thus summing up all things in Himself: so that as in super-celestial, spiritual, and invisible things, the Word of God is supreme, so also in things visible and corporeal He might possess the supremacy, and, taking to Himself the pre-eminence, as well as constituting Himself Head of the Church, He might draw all things to Himself at the proper time. 7. With Him is nothing incomplete or out of due season, just as with the Father there is nothing incongruous. For all these things were foreknown by the Father; but the Son works them out at the proper time in perfect order and sequence. This was the reason why, when Mary was urging [Him] on to [perform] the wonderful miracle of the wine, and was desirous before the time to partake [3599] of the cup of emblematic significance, the Lord, checking her untimely haste, said, "Woman, what have I to do with thee? mine hour is not yet come" [3600] -- waiting for that hour which was foreknown by the Father. This is also the reason why, when men were often desirous to take Him, it is said, "No man laid hands upon Him, for the hour of His being taken was not yet come;" [3601] nor the time of His passion, which had been foreknown by the Father; as also says the prophet Habakkuk, "By this Thou shalt be known when the years have drawn nigh; Thou shalt be set forth when the time comes; because my soul is disturbed by anger, Thou shalt remember Thy mercy." [3602] Paul also says: "But when the fulness of time came, God sent forth His Son." [3603] By which is made manifest, that all things which had been foreknown of the Father, our Lord did accomplish in their order, season, and hour, foreknown and fitting, being indeed one and the same, but rich and great. For He fulfils the bountiful and comprehensive will of His Father, inasmuch as He is Himself the Saviour of those who are saved, and the Lord of those who are under authority, and the God of all those things which have been formed, the only-begotten of the Father, Christ who was announced, and the Word of God, who became incarnate when the fulness of time had come, at which the Son of God had to become the Son of man. 8. All, therefore, are outside of the [Christian] dispensation, who, under pretext of knowledge, understand that Jesus was one, and Christ another, and the Only-begotten another, from whom again is the Word, and that the Saviour is another, whom these disciples of error allege to be a production of those who were made Æons in a state of degeneracy. Such men are to outward appearance sheep; for they appear to be like us, by what they say in public, repeating the same words as we do; but inwardly they are wolves. Their doctrine is homicidal, conjuring up, as it does, a number of gods, and simulating many Fathers, but lowering and dividing the Son of God in many ways. These are they against whom the Lord has cautioned us beforehand; and His disciple, in his Epistle already mentioned, commands us to avoid them, when he says: "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. Take heed to them, that ye lose not what ye have wrought." [3604] And again does he say in the Epistle: "Many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God; and every spirit which separates Jesus Christ is not of God, but is of antichrist." [3605] These words agree with what was said in the Gospel, that "the Word was made flesh, and dwelt among us." Wherefore he again exclaims in his Epistle, "Every one that believeth that Jesus is the Christ, has been born of God;" [3606] knowing Jesus Christ to be one and the same, to whom the gates of heaven were opened, because of His taking upon Him flesh: who shall also come in the same flesh in which He suffered, revealing the glory of the Father. 9. Concurring with these statements, Paul, speaking to the Romans, declares: "Much more they who receive abundance of grace and righteousness for [eternal] life, shall reign by one, Christ Jesus." [3607] It follows from this, that he knew nothing of that Christ who flew away from Jesus; nor did he of the Saviour above, whom they hold to be impassible. For if, in truth, the one suffered, and the other remained incapable of suffering, and the one was born, but the other descended upon him who was born, and left him again, it is not one, but two, that are shown forth. But that the apostle did know Him as one, both who was born and who suffered, namely Christ Jesus, he again says in the same Epistle: "Know ye not, that so many of us as were baptized in Christ Jesus were baptized in His death? that like as Christ rose from the dead, so should we also walk in newness of life." [3608] But again, showing that Christ did suffer, and was Himself the Son of God, who died for us, and redeemed us with His blood at the time appointed beforehand, he says: "For how is it, that Christ, when we were yet without strength, in due time died for the ungodly? But God commendeth His love towards us, in that, while we were yet sinners, Christ died for us. Much more, then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life." [3609] He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [Paul] says: "But at the same time, [it, is] Christ [that] died, yea rather, that is risen again, who is even at the right hand of God." [3610] And again, "Knowing that Christ, rising from the dead, dieth no more:" [3611] for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers [with regard to the Lord's person], and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, [and also declares:] "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." [3612] This he does not utter to those alone who wish to hear: Do not err, [he says to all:] Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; "who, when He was buffeted, struck not in return; who, when He suffered, threatened not;" [3613] and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord. __________________________________________________________________ [3569] We here omit since, and insert therefore afterwards, to avoid the extreme length of the sentence as it stands in the Latin version. The apodosis does not occur till the words, "I judge it necessary," are reached. [3570] See book i. 12, 4. [3571] The Latin text has "Christum." which is supposed to be an erroneous reading. See also book ii. c. xii. s. 6. [3572] Ps. cxxxii. 11. [3573] Matt. i. 1. [3574] Matt. i. 18. It is to be observed that Irenæus here reads Christ instead of Jesus Christ, as in text. rec., thus agreeing with the reading of the Vulgate in the passage. [3575] John i. 13, 14. From this, and also a quotation of the same passage in chap. xix. of this book, it appears that Irenæus must have read hos ... egennethe here, and not ohi ... egennethesan. Tertullian quotes the verse to the same effect (Lib. de Carne Christi, cap. 19 and 24). [3576] Rom. i. 1-4. [3577] Rom. ix. 5. [3578] Gal. iv. 4, 5. [3579] Col. i. 14, 15. [3580] "Homine." [3581] Mark i. 1. [3582] Isa. ix. 6 (LXX.). [3583] Luke i. 69. [3584] Ps. lxxviii. 5. [3585] Luke i. 32. [3586] Ps. cx. 1. [3587] Luke ii. 29. [3588] Isa. viii. 3. [3589] Isa. viii. 4. [3590] Ex. xvii. 16 (LXX.). [3591] Matt. ii. 16. [3592] Luke xxiv. 25. [3593] Luke xxiv. 44, etc. [3594] Mark viii. 31 and Luke ix. 22. [3595] John xx. 31. [3596] 1 John ii. 18, etc., loosely quoted. [3597] The text here followed is that of two Syriac mss., which prove the loss of several consecutive words in the old Latin version, and clear up the meaning of a confused sentence, showing that the word "autem" is here, as it probably is elsewhere, merely a contraction for "aut eum." [3598] Eph. i. 10. [3599] "Participare compendii poculo," i.e., the cup which recapitulates the suffering of Christ, and which, as Harvey thinks, refers to the symbolical character of the cup of the Eucharist, as setting forth the passion of Christ. [3600] John ii. 4. [3601] John vii. 30. [3602] Hab. iii. 2. [3603] Gal. iv. 4. [3604] 2 John 7, 8. Irenæus seems to have read autous instead of heautous, as in the received text. [3605] 1 John iv. 1, 2. This is a material difference from the received text of the passage: "Every spirit that confesseth not that Jesus Christ is come in the flesh." The Vulgate translation and Origen agree with Irenæus, and Tertullian seems to recognise both readings (Adv. Marc., v. 16). Socrates tells us (vii. 32, p. 381) that the passage had been corrupted by those who wished to separate the humanity of Christ from His divinity, and that the old copies read, pan pneuma ho luei ton 'Iesoun apo tou Theou ouk esti, which exactly agrees with Origen's quotation, and very nearly with that of Irenæus, now before us. Polycarp (Ep., c. vii.) seems to allude to the passage as we have it now, and so does Ignatius (Ep. Smyr., c. v.). See the question discussed by Burton, in his Ante-Nicene Testimonies [to the Div. of Christ. Another work of Burton has a similar name. See British Critic, vol. ii. (of 1827), p. 265]. [3606] 1 John v. 1. [3607] Rom. v. 17. [3608] Rom. vi. 3, 4. [3609] Rom. v. 6-10. Irenæus appears to have read, as does the Vulgate, eis ti gar, for eti gar in text. rec. [3610] Rom. viii. 34. [3611] Rom. vi. 9. [3612] Rom. viii. 11. [3613] 1 Pet. ii. 23. __________________________________________________________________ Chapter XVII.--The apostles teach that it was neither Christ nor the Saviour, but the Holy Spirit, who did descend upon Jesus. The reason for this descent. 1. It certainly was in the power of the apostles to declare that Christ descended upon Jesus, or that the so-called superior Saviour [came down] upon the dispensational one, or he who is from the invisible places upon him from the Demiurge; but they neither knew nor said anything of the kind: for, had they known it, they would have also certainly stated it. But what really was the case, that did they record, [namely,] that the Spirit of God as a dove descended upon Him; this Spirit, of whom it was declared by Isaiah, "And the Spirit of God shall rest upon Him," [3614] as I have already said. And again: "The Spirit of the Lord is upon Me, because He hath anointed Me." [3615] That is the Spirit of whom the Lord declares, "For it is not ye that speak, but the Spirit of your Father which speaketh in you." [3616] And again, giving to the disciples the power of regeneration into God, [3617] He said to them, "Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." [3618] For [God] promised, that in the last times He would pour Him [the Spirit] upon [His] servants and handmaids, that they might prophesy; wherefore He did also descend upon the Son of God, made the Son of man, becoming accustomed in fellowship with Him to dwell in the human race, to rest with human beings, and to dwell in the workmanship of God, working the will of the Father in them, and renewing them from their old habits into the newness of Christ. 2. This Spirit did David ask for the human race, saying, "And stablish me with Thine all-governing Spirit;" [3619] who also, as Luke says, descended at the day of Pentecost upon the disciples after the Lord's ascension, having power to admit all nations to the entrance of life, and to the opening of the new covenant; from whence also, with one accord in all languages, they uttered praise to God, the Spirit bringing distant tribes to unity, and offering to the Father the first-fruits of all nations. Wherefore also the Lord promised to send the Comforter, [3620] who should join us to God. For as a compacted lump of dough cannot be formed of dry wheat without fluid matter, nor can a loaf possess unity, so, in like manner, neither could we, being many, be made one in Christ Jesus without the water from heaven. And as dry earth does not bring forth unless it receive moisture, in like manner we also, being originally a dry tree, could never have brought forth fruit unto life without the voluntary rain from above. For our bodies have received unity among themselves by means of that laver which leads to incorruption; but our souls, by means of the Spirit. Wherefore both are necessary, since both contribute towards the life of God, our Lord compassionating that erring Samaritan woman [3621] --who did not remain with one husband, but committed fornication by [contracting] many marriages--by pointing out, and promising to her living water, so that she should thirst no more, nor occupy herself in acquiring the refreshing water obtained by labour, having in herself water springing up to eternal life. The Lord, receiving this as a gift from His Father, does Himself also confer it upon those who are partakers of Himself, sending the Holy Spirit upon all the earth. 3. Gideon, [3622] that Israelite whom God chose, that he might save the people of Israel from the power of foreigners, foreseeing this gracious gift, changed his request, and prophesied that there would be dryness upon the fleece of wool (a type of the people), on which alone at first there had been dew; thus indicating that they should no longer have the Holy Spirit from God, as saith Esaias, "I will also command the clouds, that they rain no rain upon it," [3623] but that the dew, which is the Spirit of God, who descended upon the Lord, should be diffused throughout all the earth, "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of God." [3624] This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down. [3625] Wherefore we have need of the dew of God, that we be not consumed by fire, nor be rendered unfruitful, and that where we have an accuser there we may have also an Advocate, [3626] the Lord commending to the Holy Spirit His own man, [3627] who had fallen among thieves, [3628] whom He Himself compassionated, and bound up his wounds, giving two royal denaria; so that we, receiving by the Spirit the image and superscription of the Father and the Son, might cause the denarium entrusted to us to be fruitful, counting out the increase [thereof] to the Lord. [3629] 4. The Spirit, therefore, descending under the predestined dispensation, and the Son of God, the Only-begotten, who is also the Word of the Father, coming in the fulness of time, having become incarnate in man for the sake of man, and fulfilling all the conditions of human nature, our Lord Jesus Christ being one and the same, as He Himself the Lord doth testify, as the apostles confess, and as the prophets announce,--all the doctrines of these men who have invented putative Ogdoads and Tetrads, and imagined subdivisions [of the Lord's person], have been proved falsehoods. These [3630] men do, in fact, set the Spirit aside altogether; they understand that Christ was one and Jesus another; and they teach that there was not one Christ, but many. And if they speak of them as united, they do again separate them: for they show that one did indeed undergo sufferings, but that the other remained impassible; that the one truly did ascend to the Pleroma, but the other remained in the intermediate place; that the one does truly feast and revel in places invisible and above all name, but that the other is seated with the Demiurge, emptying him of power. It will therefore be incumbent upon thee, and all others who give their attention to this writing, and are anxious about their own salvation, not readily to express acquiescence when they hear abroad the speeches of these men: for, speaking things resembling the [doctrine of the] faithful, as I have already observed, not only do they hold opinions which are different, but absolutely contrary, and in all points full of blasphemies, by which they destroy those persons who, by reason of the resemblance of the words, imbibe a poison which disagrees with their constitution, just as if one, giving lime mixed with water for milk, should mislead by the similitude of the colour; as a man [3631] superior to me has said, concerning all that in any way corrupt the things of God and adulterate the truth, "Lime is wickedly mixed with the milk of God." __________________________________________________________________ [3614] Isa. xi. 2. [3615] Isa. lxi. 1. [3616] Matt. x. 20. [3617] Harvey remarks on this: "The sacrament of baptism is therefore he dumanis tes anagenneseos eis Theon." [Comp. book i. cap. xxi.] [3618] Matt. xxviii. 19. [3619] Ps. li. 12. [3620] John xvi. 7. [3621] Irenæus refers to this woman as a type of the heathen world: for, among the Jews, Samaritan and Idolater were convertible terms. [3622] Judg. vi. 37, etc. [3623] Isa. v. 6. [3624] Isa. xi. 2. [3625] Luke x. 18. [3626] 1 John ii. 1. [3627] "Suum hominem," i.e., the human race. [3628] Luke x. 35. [3629] Matt. xxv. 14. [3630] The following period is translated from a Syriac fragment (see Harvey's Irenæus, vol. ii. p. 439), as it supplies some words inconveniently omitted in the old Latin version. [3631] Comp. book. i. pref. note 4. __________________________________________________________________ Chapter XVIII.--Continuation of the foregoing argument. Proofs from the writings of St. Paul, and from the words of Our Lord, that Christ and Jesus cannot be considered as distinct beings; neither can it be alleged that the Son of God became man merely in appearance, but that He did so truly and actually. 1. [3632] As it has been clearly demonstrated that the Word, who existed in the beginning with God, by whom all things were made, who was also always present with mankind, was in these last days, according to the time appointed by the Father, united to His own workmanship, inasmuch as He became a man liable to suffering, [it follows] that every objection is set aside of those who say, "If our Lord was born at that time, Christ had therefore no previous existence." For I have shown that the Son of God did not then begin to exist, being with the Father from the beginning; but when He became incarnate, and was made man, He commenced afresh [3633] the long line of human beings, and furnished us, in a brief, comprehensive manner, with salvation; so that what we had lost in Adam--namely, to be according to the image and likeness of God--that we might recover in Christ Jesus. 2. For as it was not possible that the man who had once for all been conquered, and who had been destroyed through disobedience, could reform himself, and obtain the prize of victory; and as it was also impossible that he could attain to salvation who had fallen under the power of sin,--the Son effected both these things, being the Word of God, descending from the Father, becoming incarnate, stooping low, even to death, and consummating the arranged plan of our salvation, upon whom [Paul], exhorting us unhesitatingly to believe, again says, "Who shall ascend into heaven? that is, to bring down Christ; or who shall descend into the deep? that is, to liberate Christ again from the dead." [3634] Then he continues, "If thou shall confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shall be saved." [3635] And he renders the reason why the Son of God did these things, saying, "For to this end Christ both lived, and died, and revived, that He might rule over the living and the dead." [3636] And again, writing to the Corinthians, he declares, "But we preach Christ Jesus crucified;" [3637] and adds, "The cup of blessing which we bless, is it not the communion of the blood of Christ?" [3638] 3. But who is it that has had fellowship with us in the matter of food? Whether is it he who is conceived of by them as the Christ above, who extended himself through Horos, and imparted a form to their mother; or is it He who is from the Virgin, Emmanuel, who did eat butter and honey, [3639] of whom the prophet declared, "He is also a man, and who shall know him?" [3640] He was likewise preached by Paul: "For I delivered," he says, "unto you first of all, that Christ died for our sins, according to the Scriptures; and that He was buried, and rose again the third day, according to the Scriptures." [3641] It is plain, then, that Paul knew no other Christ besides Him alone, who both suffered, and was buried, and rose gain, who was also born, and whom he speaks of as man. For after remarking, "But if Christ be preached, that He rose from the dead," [3642] he continues, rendering the reason of His incarnation, "For since by man came death, by man [came] also the resurrection of the dead." And everywhere, when [referring to] the passion of our Lord, and to His human nature, and His subjection to death, he employs the name of Christ, as in that passage: "Destroy not him with thy meat for whom Christ died." [3643] And again: "But now, in Christ, ye who sometimes were far off are made nigh by the blood of Christ." [3644] And again: "Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth upon a tree." [3645] And again: "And through thy knowledge shall the weak brother perish, for whom Christ died;" [3646] indicating that the impassible Christ did not descend upon Jesus, but that He Himself, because He was Jesus Christ, suffered for us; He, who lay in the tomb, and rose again, who descended and ascended,--the Son of God having been made the Son of man, as the very name itself doth declare. For in the name of Christ is implied, He that anoints, He that is anointed, and the unction itself with which He is anointed. And it is the Father who anoints, but the Son who is anointed by the Spirit, who is the unction, as the Word declares by Isaiah, "The Spirit of the Lord is upon me, because He hath anointed me," [3647] --pointing out both the anointing Father, the anointed Son, and the unction, which is the Spirit. 4. The Lord Himself, too, makes it evident who it was that suffered; for when He asked the disciples, "Who do men say that I, the Son of man, am?" [3648] and when Peter had replied, "Thou art the Christ, the Son of the living God;" and when he had been commended by Him [in these words], "That flesh and blood had not revealed it to him, but the Father who is in heaven," He made it clear that He, the Son of man, is Christ the Son of the living God. "For from that time forth," it is said, "He began to show to His disciples, how that He must go unto Jerusalem, and suffer many things of the priests, and be rejected, and crucified, and rise again the third day." [3649] He who was acknowledged by Peter as Christ, who pronounced him blessed because the Father had revealed the Son of the living God to him, said that He must Himself suffer many things, and be crucified; and then He rebuked Peter, who imagined that He was the Christ as the generality of men supposed [3650] [that the Christ should be], and was averse to the idea of His suffering, [and] said to the disciples, "If any man will come after Me, let him deny himself, and take up his cross, and follow Me. For whosoever will save his life, shall lose it; and whosoever will lose it for My sake shall save it." [3651] For these things Christ spoke openly, He being Himself the Saviour of those who should be delivered over to death for their confession of Him, and lose their lives. 5. If, however, He was Himself not to suffer, but should fly away from Jesus, why did He exhort His disciples to take up the cross and follow Him,--that cross which these men represent Him as not having taken up, but [speak of Him] as having relinquished the dispensation of suffering? For that He did not say this with reference to the acknowledging of the Stauros (cross) above, as some among them venture to expound, but with respect to the suffering which He should Himself undergo, and that His disciples should endure, He implies when He says, "For whosoever will save his life, shall lose it; and whosoever will lose, shall find it." And that His disciples must suffer for His sake, He [implied when He] said to the Jews, "Behold, I send you prophets, and wise men, and scribes: and some of them ye shall kill and crucify." [3652] And to the disciples He was wont to say, "And ye shall stand before governors and kings for My sake; and they shall scourge some of you, and slay you, and persecute you from city to city." [3653] He knew, therefore, both those who should suffer persecution, and He knew those who should have to be scourged and slain because of Him; and He did not speak of any other cross, but of the suffering which He should Himself undergo first, and His disciples afterwards. For this purpose did He give them this exhortation: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to send both soul and body into hell;" [3654] [thus exhorting them] to hold fast those professions of faith which they had made in reference to Him. For He promised to confess before His Father those who should confess His name before men; but declared that He would deny those who should deny Him, and would be ashamed of those who should be ashamed to confess Him. And although these things are so, some of these men have proceeded to such a degree of temerity, that they even pour contempt upon the martyrs, and vituperate those who are slain on account of the confession of the Lord, and who suffer all things predicted by the Lord, and who in this respect strive to follow the footprints of the Lord's passion, having become martyrs of the suffering One; these we do also enrol with the martyrs themselves. For, when inquisition shall be made for their blood, [3655] and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom. And from this fact, that He exclaimed upon the cross, "Father, forgive them, for they know not what they do," [3656] the long-suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself exculpate those who had maltreated Him. For the Word of God, who said to us, "Love your enemies, and pray for those that hate you," [3657] Himself did this very thing upon the cross; loving the human race to such a degree, that He even prayed for those putting Him to death. If, however, any one, going upon the supposition that there are two [Christs], forms a judgment in regard to them, that [Christ] shall be found much the better one, and more patient, and the truly good one, who, in the midst of His own wounds and stripes, and the other [cruelties] inflicted upon Him, was beneficent, and unmindful of the wrongs perpetrated upon Him, than he who flew away, and sustained neither injury nor insult. 6. This also does likewise meet [the case] of those who maintain that He suffered only in appearance. For if He did not truly suffer, no thanks to Him, since there was no suffering at all; and when we shall actually begin to suffer, He will seem as leading us astray, exhorting us to endure buffering, and to turn the other [3658] cheek, if He did not Himself before us in reality suffer the same; and as He misled them by seeming to them what He was not, so does He also mislead us, by exhorting us to endure what He did not endure Himself. [In that case] we shall be even above the Master, because we suffer and sustain what our Master never bore or endured. But as our Lord is alone truly Master, so the Son of God is truly good and patient, the Word of God the Father having been made the Son of man. For He fought and conquered; for He was man contending for the fathers, [3659] and through obedience doing away with disobedience completely: for He bound the strong man, [3660] and set free the weak, and endowed His own handiwork with salvation, by destroying sin. For He is a most holy and merciful Lord, and loves the human race. 7. Therefore, as I have already said, He caused man (human nature) to cleave to and to become, one with God. For unless man had overcome the enemy of man, the enemy would not have been legitimately vanquished. And again: unless it had been God who had freely given salvation, we could never have possessed it securely. And unless man had been joined to God, he could never have become a partaker of incorruptibility. For it was incumbent upon the Mediator between God and men, by His relationship to both, to bring both to friendship and concord, and present man to God, while He revealed God to man. [3661] For, in what way could we be partaken of the adoption of sons, unless we had received from Him through the Son that fellowship which refers to Himself, unless His Word, having been made flesh, had entered into communion with us? Wherefore also He passed through every stage of life, restoring to all communion with God. Those, therefore, who assert that He appeared putatively, and was neither born in the flesh nor truly made man, are as yet under the old condemnation, holding out patronage to sin; for, by their showing, death has not been vanquished, which "reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression." [3662] But the law coming, which was given by Moses, and testifying of sin that it is a sinner, did truly take away his (death's) kingdom, showing that he was no king, but a robber; and it revealed him as a murderer. It laid, however, a weighty burden upon man, who had sin in himself, showing that he was liable to death. For as the law was spiritual, it merely made sin to stand out in relief, but did not destroy it. For sin had no dominion over the spirit, but over man. For it behoved Him who was to destroy sin, and redeem man under the power of death, that He should Himself be made that very same thing which he was, that is, man; who had been drawn by sin into bondage, but was held by death, so that sin should be destroyed by man, and man should go forth from death. For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, [3663] and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation. Thus, then, was the Word of God made man, as also Moses says: "God, true are His works." [3664] But if, not having been made flesh, He did appear as if flesh, His work was not a true one. But what He did appear, that He also was: God recapitulated in Himself the ancient formation of man, that He might kill sin, deprive death of its power, and vivify man; and therefore His works are true. __________________________________________________________________ [3632] Again a Syriac fragment supplies some important words. See Harvey, vol. ii. p. 440. [3633] So the Syriac. The Latin has, "in seipso recapitulavit," He summed up in Himself. [As the Second Adam, 1 Cor. xv. 47.] [3634] Rom. x. 6, 7. [3635] Rom. x. 9. [3636] Rom. xiv. 9. [3637] 1 Cor. i. 23. [3638] 1 Cor. x. 16. [3639] Isa. viii. 14. [3640] Jer. xvii. 9. [3641] 1 Cor. xv. 3, 4. [3642] 1 Cor. xv. 12. [3643] Rom. xiv. 15. [3644] Eph. ii. 13. [3645] Gal. iii. 13; Deut. xxi. 23. [3646] 1 Cor. viii. 11. [3647] Isa. lxi. 1. [3648] Matt. xvi. 13. [3649] Matt. xvi. 21. [3650] Literally, "supposing Him to be Christ according to the idea of men." [3651] Matt. xvi. 24, 25. [3652] Matt. xxiii. 24. [3653] Matt. x. 17, 18. [3654] Matt. x. 28. [3655] Ps. ix. 12. [3656] Luke xxiii. 34. [3657] Matt. v. 44. [3658] Matt. v. 39. [3659] "Pro patribus, anti ton patron. The reader will here observe the clear statement of the doctrine of atonement, whereby alone sin is done away."--Harvey. [3660] Matt. xii. 29. [3661] The Latin text, "et facere, ut et Deus assumeret hominem, et homo se dederet Deo," here differs widely from the Greek preserved by Theodoret. We have followed the latter, which is preferred by all the editors. [3662] Rom. v. 14. [3663] Rom. v. 19. [3664] Deut. xxxii. 4. __________________________________________________________________ Chapter XIX.--Jesus Christ was not a mere man, begotten from Joseph in the ordinary course of nature, but was very God, begotten of the Father most high, and very man, born of the Virgin. 1. But again, those who assert that He was simply a mere man, begotten by Joseph, remaining in the bondage of the old disobedience, are in a state of death having been not as yet joined to the Word of God the Father, nor receiving liberty through the Son, as He does Himself declare: "If the Son shall make you free, ye shall be free indeed." [3665] But, being ignorant of Him who from the Virgin is Emmanuel, they are deprived of His gift, which is eternal life; [3666] and not receiving the incorruptible Word, they remain in mortal flesh, and are debtors to death, not obtaining the antidote of life. To whom the Word says, mentioning His own gift of grace: "I said, Ye are all the sons of the Highest, and gods; but ye shall die like men." [3667] He speaks undoubtedly these words to those who have not received the gift of adoption, but who despise the incarnation of the pure generation of the Word of God, [3668] defraud human nature of promotion into God, and prove themselves ungrateful to the Word of God, who became flesh for them. For it was for this end that the Word of God was made man, and He who was the Son of God became the Son of man, that man, having been taken into the Word, and receiving the adoption, might become the son of God. For by no other means could we have attained to incorruptibility and immortality, unless we had been united to incorruptibility and immortality. But how could we be joined to incorruptibility and immortality, unless, first, incorruptibility and immortality had become that which we also are, so that the corruptible might be swallowed up by incorruptibility, and the mortal by immortality, that we might receive the adoption of sons? 2. For this reason [it is, said], "Who shall declare His generation?" [3669] since "He is a man, and who shall recognise Him?" [3670] But he to whom the Father which is in heaven has revealed Him, [3671] knows Him, so that he understands that He who "was not born either by the will of the flesh, or by the will of man," [3672] is the Son of man, this is Christ, the Son of the living God. For I have shown from the Scriptures, [3673] that no one of the sons of Adam is as to everything, and absolutely, called God, or named Lord. But that He is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the prophets, the apostles, and by the Spirit Himself, may be seen by all who have attained to even a small portion of the truth. Now, the Scriptures would not have testified these things of Him, if, like others, He had been a mere man. But that He had, beyond all others, in Himself that pre-eminent birth which is from the Most High Father, and also experienced that pre-eminent generation which is from the Virgin, [3674] the divine Scriptures do in both respects testify of Him: also, that He was a man without comeliness, and liable to suffering; [3675] that He sat upon the foal of an ass; [3676] that He received for drink, vinegar and gall; [3677] that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God, [3678] coming on the clouds as the Judge of all men; [3679] --all these things did the Scriptures prophesy of Him. 3. For as He became man in order to undergo temptation, so also was He the Word that He might be glorified; the Word remaining quiescent, that He might be capable of being tempted, dishonoured, crucified, and of suffering death, but the human nature being swallowed up in it (the divine), when it conquered, and endured [without yielding], and performed acts of kindness, and rose again, and was received up [into heaven]. He therefore, the Son of God, our Lord, being the Word of the Father, and the Son of man, since He had a generation as to His human nature from Mary--who was descended from mankind, and who was herself a human being--was made the Son of man. [3680] Wherefore also the Lord Himself gave us a sign, in the depth below, and in the height above, which man did not ask for, because he never expected that a virgin could conceive, or that it was possible that one remaining a virgin could bring forth a son, and that what was thus born should be "God with us," and descend to those things which are of the earth beneath, seeking the sheep which had perished, which was indeed His own peculiar handiwork, and ascend to the height above, offering and commending to His Father that human nature (hominem) which had been found, making in His own person the first-fruits of the resurrection of man; that, as the Head rose from the dead, so also the remaining part of the body--[namely, the body] of everyman who is found in life--when the time is fulfilled of that condemnation which existed by reason of disobedience, may arise, blended together and strengthened through means of joints and bands [3681] by the increase of God, each of the members having its own proper and fit position in the body. For there are many mansions in the Father's house, [3682] inasmuch as there are also many members in the body. __________________________________________________________________ [3665] John viii. 36. [3666] Rom. vi. 23. [3667] Ps. lxxxii. 6, 7. [3668] The original Greek is preserved here by Theodoret, differing in some respects from the old Latin version: kai aposterountas ton anthropon tes eis Theon anodou kai acharistountas to huper auton sarkothenti logo tou Theou. Eis touto gar ho logos anthropos ... hina ho anthropos ton logon choresas, kai ten huiothesian labon, huios genetai Theou. The old Latin runs thus: "fraudantes hominem ab ea ascensione quæ est ad Dominum, et ingrate exsistentes Verbo Dei, qui incarnatus est propter ipsos. Propter hoc enim Verbum Dei homo, et qui Filius Dei est, Filius Hominis factus est ... commixtus Verbo Dei, et adoptionem percipiens fiat filius Dei." [A specimen of the liberties taken by the Latin translators with the original of Irenæus. Others are much less innocent.] [3669] Isa. liii. 8. [3670] Jer. xvii. 9. [3671] Matt. xvi. 16. [3672] John i. 13. [3673] See above, iii. 6. [3674] Isa. vii. 14. [3675] Isa. liii. 2. [3676] Zech. ix. 9. [3677] Ps. lxix. 21. [3678] Isa. ix. 6. [3679] Dan. vii. 13. [3680] Isa. vii. 13. [3681] Eph. iv. 16. [3682] John xiv. 2. __________________________________________________________________ Chapter XX.--God showed himself, by the fall of man, as patient, benign, merciful, mighty to save. Man is therefore most ungrateful, if, unmindful of his own lot, and of the benefits held out to him, he do not acknowledge divine grace. 1. Long-suffering therefore was God, when man became a defaulter, as foreseeing that victory which should be granted to him through the Word. For, when strength was made perfect in weakness, [3683] it showed the kindness and transcendent power of God. For as He patiently suffered Jonah to be swallowed by the whale, not that he should be swallowed up and perish altogether, but that, having been cast out again, he might be the more subject to God, and might glorify Him the more who had conferred upon him such an unhoped-for deliverance, and might bring the Ninevites to a lasting repentance, so that they should be converted to the Lord, who would deliver them from death, having been struck with awe by that portent which had been wrought in Jonah's case, as the Scripture says of them, "And they returned each from his evil way, and the unrighteousness which was in their hands, saying, Who knoweth if God will repent, and turn away His anger from us, and we shall not perish?" [3684] --so also, from the beginning, did God permit man to be swallowed up by the great whale, who was the author of transgression, not that he should perish altogether when so engulphed; but, arranging and preparing the plan of salvation, which was accomplished by the Word, through the sign of Jonah, for those who held the same opinion as Jonah regarding the Lord, and who confessed, and said, "I am a servant of the Lord, and I worship the Lord God of heaven, who hath made the sea and the dry land." [3685] [This was done] that man, receiving an unhoped-for salvation from God, might rise from the dead, and glorify God, and repeat that word which was uttered in prophecy by Jonah: "I cried by reason of mine affliction to the Lord my God, and He heard me out of the belly of hell;" [3686] and that he might always continue glorifying God, and giving thanks without ceasing, for that salvation which he has derived from Him, "that no flesh should glory in the Lord's presence;" [3687] and that man should never adopt an opposite opinion with regard to God, supposing that the incorruptibility which belongs to him is his own naturally, and by thus not holding the truth, should boast with empty superciliousness, as if he were naturally like to God. For he (Satan) thus rendered him (man) more ungrateful towards his Creator, obscured the love which God had towards man, and blinded his mind not to perceive what is worthy of God, comparing himself with, and judging himself equal to, God. 2. This, therefore, was the [object of the] long-suffering of God, that man, passing through all things, and acquiring the knowledge of moral discipline, then attaining to the resurrection from the dead, and learning by experience what is the source of his deliverance, may always live in a state of gratitude to the Lord, having obtained from Him the gift of incorruptibility, that he might love Him the more; for "he to whom more is forgiven, loveth more:" [3688] and that he may know himself, how mortal and weak he is; while he also understands respecting God, that He is immortal and powerful to such a degree as to confer immortality upon what is mortal, and eternity upon what is temporal; and may understand also the other attributes of God displayed towards himself, by means of which being instructed he may think of God in accordance with the divine greatness. For the glory of man [is] God, but [His] works [are the glory] of God; and the receptacle of all His wisdom and power [is] man. Just as the physician is proved by his patients, so is God also revealed through men. And therefore Paul declares, "For God hath concluded all in unbelief, that He may have mercy upon all;" [3689] not saying this in reference to spiritual Æons, but to man, who had been disobedient to God, and being cast off from immortality, then obtained mercy, receiving through the Son of God that adoption which is [accomplished] by Himself. For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; [such an one,] continuing in His love [3690] and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, [3691] looking forward to the time when he shall become like Him who died for him, for He, too, "was made in the likeness of sinful flesh," [3692] to condemn sin, and to cast it, as now a condemned thing, away beyond the flesh, but that He might call man forth into His own likeness, assigning him as [His own] imitator to God, and imposing on him His Father's law, in order that he may see God, and granting him power to receive the Father; [being] [3693] the Word of God who dwelt in man, and became the Son of man, that He might accustom man to receive God, and God to dwell in man, according to the good pleasure of the Father. 3. On this account, therefore, the Lord Himself, [3694] who is Emmanuel from the Virgin, [3695] is the sign of our salvation, since it was the Lord Himself who saved them, because they could not be saved by their own instrumentality; and, therefore, when Paul sets forth human infirmity, he says: "For I know that there dwelleth in my flesh no good thing," [3696] showing that the "good thing" of our salvation is not from us, but from God. And again: "Wretched man that I am, who shall deliver me from the body of this death?" [3697] Then he introduces the Deliverer, [saying,] "The grace of Jesus Christ our Lord." And Isaiah declares this also, [when he says:] "Be ye strengthened, ye hands that hang down, and ye feeble knees; be ye encouraged, ye feeble-minded; be comforted, fear not: behold, our God has given judgment with retribution, and shall recompense: He will come Himself, and will save us." [3698] Here we see, that not by ourselves, but by the help of God, we must be saved. 4. Again, that it should not be a mere man who should save us, nor [one] without flesh--for the angels are without flesh--[the same prophet] announced, saying: "Neither an elder, [3699] nor angel, but the Lord Himself will save them because He loves them, and will spare them: He will Himself set them free." [3700] And that He should Himself become very man, visible, when He should be the Word giving salvation, Isaiah again says: "Behold, city of Zion: thine eyes shall see our salvation." [3701] And that it was not a mere man who died for us, Isaiah says: "And the holy Lord remembered His dead Israel, who had slept in the land of sepulture; and He came down to preach His salvation to them, that He might save them." [3702] And Amos (Micah) the prophet declares the same: "He will turn again, and will have compassion upon us: He will destroy our iniquities, and will cast our sins into the depths of the sea." [3703] And again, specifying the place of His advent, he says: "The Lord hath spoken from Zion, and He has uttered His voice from Jerusalem." [3704] And that it is from that region which is towards the south of the inheritance of Judah that the Son of God shall come, who is God, and who was from Bethlehem, where the Lord was born [and] will send out His praise through all the earth, thus [3705] says the prophet Habakkuk: "God shall come from the south, and the Holy One from Mount Effrem. His power covered the heavens over, and the earth is full of His praise. Before His face shall go forth the Word, and His feet shall advance in the plains." [3706] Thus he indicates in clear terms that He is God, and that His advent was [to take place] in Bethlehem, and from Mount Effrem which is towards the south of the inheritance, and that [He is] man. For he says, "His feet shall advance in the plains:" and this is an indication proper to man. [3707] __________________________________________________________________ [3683] 2 Cor. xii. 9. [3684] Jon. iii. 8, 9. [3685] Jon. i. 9. [3686] Jon. ii. 2. [3687] 1 Cor. i. 29. [3688] Luke vii. 43. [3689] Rom. xi. 32. [3690] John xv. 9. [3691] "Provectus." This word has not a little perplexed the editors. Grabe regards it as being the participle, Massuet the accusative plural of the noun, and Harvey the genitive singular. We have doubtfully followed the latter. [3692] Rom. viii. 3. [3693] The punctuation and exact meaning are very uncertain. [3694] The construction and sense of this passage are disputed. Grabe, Massuet, and Harvey take different views of it. We have followed the rendering by Massuet. [3695] Isa. vii. 4. [3696] Rom. vii. 18. [3697] Rom. vii. 24. [3698] Isa. xxv. 3. [3699] Grabe remarks that the word presbus, here translated "senior," seems rather to denote a mediator or messenger. [3700] Isa. lxiii. 9. [3701] Isa. xxxiii. 20. [3702] Irenæus quotes this as from Isaiah on the present occasion; but in book iv. 22, 1, we find him referring the same passage to Jeremiah. It is somewhat remarkable that it is to be found in neither prophet, although Justin Martyr, in his dialogue with Trypho, [chap. lxxii. and notes, Dial. with Trypho, in this volume,] brings it forward as an argument against him, and directly accuses the Jews of having fraudulently removed it from the sacred text. It is, however, to be found in no ancient version of Jewish Targum, which fact may be regarded as a decisive proof of its spuriousness. [3703] Mic. vii. 9. [3704] Joel iii. 16; Amos i. 2. [3705] As Massuet observes, we must either expunge "sciut" altogether, or read "sic" as above. [3706] Hab. iii. 3, 5. [3707] This quotation from Habakkuk, here commented on by Irenæus, differs both from the Hebrew and the LXX., and comes nearest to the old Italic version of the passage. __________________________________________________________________ Chapter XXI.--A vindication of the prophecy in Isa. vii. 14 against the misinterpretations of Theodotion, Aquila, the Ebionites, and the Jews. Authority of the Septuagint version. Arguments in proof that Christ was born of a virgin. 1. God, then, was made man, and the Lord did Himself save us, giving us the token of the Virgin. But not as some allege, among those now presuming to expound the Scripture, [thus:] "Behold, a young woman shall conceive, and bring forth a son," [3708] as Theodotion the Ephesian has interpreted, and Aquila of Pontus, [3709] both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. For truly this prediction was uttered before the removal of the people to Babylon; that is, anterior to the supremacy acquired by the Medes and Persians. But it was interpreted into Greek by the Jews themselves, much before the period of our Lord's advent, that there might remain no suspicion that perchance the Jews, complying with our humour, did put this interpretation upon these words. They indeed, had they been cognizant of our future existence, and that we should use these proofs from the Scriptures, would themselves never have hesitated to burn their own Scriptures, which do declare that all other nations partake of [eternal] life, and show that they who boast themselves as being the house of Jacob and the people of Israel, are disinherited from the grace of God. 2. For before the Romans possessed their kingdom, [3710] while as yet the Macedonians held Asia, Ptolemy the son of Lagus, being anxious to adorn the library which he had founded in Alexandria, with a collection of the writings of all men, which were [works] of merit, made request to the people of Jerusalem, that they should have their Scriptures translated into the Greek language. And they--for at that time they were still subject to the Macedonians--sent to Ptolemy seventy of their elders, who were thoroughly skilled in the Scriptures and in both the languages, to carry out what he had desired. [3711] But he, wishing to test them individually, and fearing lest they might perchance, by taking counsel together, conceal the truth in the Scriptures, by their interpretation, separated them from each other, and commanded them all to write the same translation. He did this with respect to all the books. But when they came together in the same place before Ptolemy, and each of them compared his own interpretation with that of every other, God was indeed glorified, and the Scriptures were acknowledged as truly divine. For all of them read out the common translation [which they had prepared] in the very same words and the very same names, from beginning to end, so that even the Gentiles present perceived that the Scriptures had been interpreted by the inspiration of God. [3712] And there was nothing astonishing in God having done this,--He who, when, during the captivity of the people under Nebuchadnezzar, the Scriptures had been corrupted, and when, after seventy years, the Jews had returned to their own land, then, in the times of Artaxerxes king of the Persians, inspired Esdras the priest, of the tribe of Levi, to recast [3713] all the words of the former prophets, and to re-establish with the people the Mosaic legislation. 3. Since, therefore, the Scriptures have been interpreted with such fidelity, and by the grace of God, and since from these God has prepared and formed again our faith towards His Son, and has preserved to us the unadulterated Scriptures in Egypt, where the house of Jacob flourished, fleeing from the famine in Canaan; where also our Lord was preserved when He fled from the persecution set on foot by Herod; and [since] this interpretation of these Scriptures was made prior to our Lord's descent [to earth], and came into being before the Christians appeared --for our Lord was born about the forty-first year of the reign of Augustus; but Ptolemy was much earlier, under whom the Scriptures were interpreted;--[since these things are so, I say,] truly these men are proved to be impudent and presumptuous, who would now show a desire to make different translations, when we refute them out of these Scriptures, and shut them up to a belief in the advent of the Son of God. But our faith is stedfast, unfeigned, and the only true one, having clear proof from these Scriptures, which were interpreted in the way I have related; and the preaching of the Church is without interpolation. For the apostles, since they are of more ancient date than all these [heretics], agree with this aforesaid translation; and the translation harmonizes with the tradition of the apostles. For Peter, and John, and Matthew, and Paul, and the rest successively, as well as their followers, did set forth all prophetical [announcements], just as [3714] the interpretation of the elders contains them. 4. For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied; and He did Himself, by the apostles, announce that the fulness of the times of the adoption had arrived, that the kingdom of heaven had drawn nigh, and that He was dwelling within those that believe on Him who was born Emmanuel of the Virgin. To this effect they testify, [saying,] that before Joseph had come together with Mary, while she therefore remained in virginity, "she was found with child of the Holy Ghost;" [3715] and that the angel Gabriel said unto her, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God;" [3716] and that the angel said to Joseph in a dream, "Now this was done, that it might be fulfilled which was spoken by Isaiah the prophet, Behold, a virgin shall be with child." [3717] But the elders have thus interpreted what Esaias said: "And the Lord, moreover, said unto Ahaz, Ask for thyself a sign from the Lord thy God out of the depth below, or from the height above. And Ahaz said, I will not ask, and I will not tempt the Lord. And he said, It is not a small thing [3718] for you to weary men; and how does the Lord weary them? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son; and ye shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses out things that are evil, He shall exchange them for what is good; for before the child knows good or evil, He shall not consent to evil, that He may choose that which is good." [3719] Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, "Butter and honey shall He eat;" and in that He terms Him a child also, [in saying,] "before He knows good and evil;" for these are all the tokens of a human infant. But that He "will not consent to evil, that He may choose that which is good,"--this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh. 5. And when He says, "Hear, O house of David," [3720] He performed the part of one indicating that He whom God promised David that He would raise up from the fruit of his belly (ventris) an eternal King, is the same who was born of the Virgin, herself of the lineage of David. For on this account also, He promised that the King should be "of the fruit of his belly," which was the appropriate [term to use with respect] to a virgin conceiving, and not "of the fruit of his loins," nor "of the fruit of his reins," which expression is appropriate to a generating man, and a woman conceiving by a man. In this promise, therefore, the Scripture excluded all virile influence; yet it certainly is not mentioned that He who was born was not from the will of man. But it has fixed and established "the fruit of the belly," that it might declare the generation of Him who should be [born] from the Virgin, as Elisabeth testified when filled with the Holy Ghost, saying to Mary, "Blessed art thou among women, and blessed is the fruit of thy belly;" [3721] the Holy Ghost pointing out to those willing to hear, that the promise which God had made, of raising up a King from the fruit of [David's] belly, was fulfilled in the birth from the Virgin, that is, from Mary. Let those, therefore, who alter the passage of Isaiah thus, "Behold, a young woman shall conceive," and who will have Him to be Joseph's son, also alter the form of the promise which was given to David, when God promised him to raise up, from the fruit of his belly, the horn of Christ the King. But they did not understand, otherwise they would have presumed to alter even this passage also. 6. But what Isaiah said, "From the height above, or from the depth beneath," [3722] was meant to indicate, that "He who descended was the same also who ascended." [3723] But in this that he said, "The Lord Himself shall give you a sign," he declared an unlooked-for thing with regard to His generation, which could have been accomplished in no other way than by God the Lord of all, God Himself giving a sign in the house of David. For what great thing or what sign should have been in this, that a young woman conceiving by a man should bring forth,--a thing which happens to all women that produce offspring? But since an unlooked-for salvation was to be provided for men through the help of God, so also was the unlooked-for birth from a virgin accomplished; God giving this sign, but man not working it out. 7. On this account also, Daniel, [3724] foreseeing His advent, said that a stone, cut out without hands, came into this world. For this is what "without hands" means, that His coming into this world was not by the operation of human hands, that is, of those men who are accustomed to stone-cutting; that is, Joseph taking no part with regard to it, but Mary alone co-operating with the pre-arranged plan. For this stone from the earth derives existence from both the power and the wisdom of God. Wherefore also Isaiah says: "Thus saith the Lord, Behold, I deposit in the foundations of Zion a stone, precious, elect, the chief, the corner-one, to be had in honour." [3725] So, then, we understand that His advent in human nature was not by the will of a man, but by the will of God. 8. Wherefore also Moses giving a type, cast his rod upon the earth, [3726] in order that it, by becoming flesh, might expose and swallow up all the opposition of the Egyptians, which was lifting itself up against the pre-arranged plan of God; [3727] that the Egyptians themselves might testify that it is the finger of God which works salvation for the people, and not the son of Joseph. For if He were the son of Joseph, how could He be greater than Solomon, or greater than Jonah, [3728] or greater than David, [3729] when He was generated from the same seed, and was a descendant of these men? And how was it that He also pronounced Peter blessed, because he acknowledged Him to be the Son of the living God? [3730] 9. But besides, if indeed He had been the son of Joseph, He could not, according to Jeremiah, be either king or heir. For Joseph is shown to be the son of Joachim and Jechoniah, as also Matthew sets forth in his pedigree. [3731] But Jechoniah, and all his posterity, were disinherited from the kingdom; Jeremiah thus declaring, "As I live, saith the Lord, if Jechoniah the son of Joachim king of Judah had been made the signet of my right hand, I would pluck him thence, and deliver him into the hand of those seeking thy life." [3732] And again: "Jechoniah is dishonoured as a useless vessel, for he has been cast into a land which he knew not. Earth, hear the word of the Lord: Write this man a disinherited person; for none of his seed, sitting on the throne of David, shall prosper, or be a prince in Judah." [3733] And again, God speaks of Joachim his father: "Therefore thus saith the Lord concerning Joachim his father, king of Judea, There shall be from him none sitting upon the throne of David: and his dead body shall be cast out in the heat of day, and in the frost of night. And I will look upon him, and upon his sons, and will bring upon them, and upon the inhabitants of Jerusalem, upon the land of Judah, all the evils that I have pronounced against them." [3734] Those, therefore, who say that He was begotten of Joseph, and that they have hope in Him, do cause themselves to be disinherited from the kingdom, failing under the curse and rebuke directed against Jechoniah and his seed. Because for this reason have these things been spoken concerning Jechoniah, the [Holy] Spirit foreknowing the doctrines of the evil teachers; that they may learn that from his seed--that is, from Joseph--He was not to be born but that, according to the promise of God, from David's belly the King eternal is raised up, who sums up all things in Himself, and has gathered into Himself the ancient formation [of man]. [3735] 10. For as by one man's disobedience sin entered, and death obtained [a place] through sin; so also by the obedience of one man, righteousness having been introduced, shall cause life to fructify in those persons who in times past were dead. [3736] And as the protoplast himself Adam, had his substance from untilled and as yet virgin soil ("for God had not yet sent rain, and man had not tilled the ground" [3737] ), and was formed by the hand of God, that is, by the Word of God, for "all things were made by Him," [3738] and the Lord took dust from the earth and formed man; so did He who is the Word, recapitulating Adam in Himself, rightly receive a birth, enabling Him to gather up Adam [into Himself], from Mary, who was as yet a virgin. If, then, the first Adam had a man for his father, and was born of human seed, it were reasonable to say that the second Adam was begotten of Joseph. But if the former was taken from the dust, and God was his Maker, it was incumbent that the latter also, making a recapitulation in Himself, should be formed as man by God, to have an analogy with the former as respects His origin. Why, then, did not God again take dust, but wrought so that the formation should be made of Mary? It was that there might not be another formation called into being, nor any other which should [require to] be saved, but that the very same formation should be summed up [in Christ as had existed in Adam], the analogy having been preserved. __________________________________________________________________ [3708] Isa. vii. 14. [3709] Epiphanius, in his De Mensuris, gives an account of these two men. The former published his version of the Old Testament in the year 181. The latter put forth his translation half a century earlier, about 129 a.d. This reference to the version of Theodotion furnishes a note of date as to the time when Irenæus published his work: it must have been subsequently to a.d. 181. [3710] The Greek text here is, kratunai ten archen auton, translated into Latin by "possiderent regnum suum,"--words which are somewhat ambiguous in both languages. Massuet remarks, that "regnum eorum" would have been a better rendering, referring the words to the Jews. [3711] The Greek text of this narrative has been preserved by Eusebius (Hist. Eccl., v. 8). Grabe considers it to be faulty in this passage; so the Latin translation has been adopted here. Eusebius has poiesantos tou Theou oper ebouleto-- God having accomplished what He intended. [3712] [See Justin Martyr, To the Greeks, cap. xiii. The testimony of Justin naturalized this Jewish legend among Christians.] [3713] The Greek term is anataxasthai, which the Latin renders "re memorare," but Massuet prefers "digerere." [3714] This is a very interesting passage, as bearing on the question, From what source are the quotations made by the writers of the New Testament derived? Massuet, indeed, argues that it is of little or no weight in the controversy; but the passage speaks for itself. Comp. Dr. Robert's Discussions on the Gospels, part i. ch. iv. and vii. [3715] Matt. i. 18. [3716] Luke i. 35. [3717] Matt. i. 23. [3718] We here read "non pusillum" for "num pusillum," as in some texts. Cyprian and Tertullian confirm the former reading. [3719] Isa. vii. 10-17. [3720] Isa. vii. 13. [3721] Luke i. 42. [3722] Isa. vii. 11. [3723] Eph. iv. 10. [3724] Dan. ii. 34. [3725] Isa. xxviii. 16. [3726] Ex. vii. 9. [3727] Ex. viii. 19. [3728] Matt. xii. 41, 42. [3729] Matt. xxii. 43. [3730] Matt. xvi. 17. [3731] Matt. i. 12-16. [3732] Jer. xxii. 24, 25. [3733] Jer. xxii. 28, etc. [3734] Jer. xxxvi. 30, 31. [3735] Harvey prefixes this last clause to the following section. [3736] Rom. v. 19. [3737] Gen. ii. 5. [3738] John i. 3. __________________________________________________________________ Chapter XXII.--Christ assumed actual flesh, conceived and born of the Virgin. 1. Those, therefore, who allege that He took nothing from the Virgin do greatly err, [since,] in order that they may cast away the inheritance of the flesh, they also reject the analogy [between Him and Adam]. For if the one [who sprang] from the earth had indeed formation and substance from both the hand and workmanship of God, but the other not from the hand and workmanship of God, then He who was made after the image and likeness of the former did not, in that case, preserve the analogy of man, and He must seem an inconsistent piece of work, not having wherewith He may show His wisdom. But this is to say, that He also appeared putatively as man when He was not man, and that He was made man while taking nothing from man. For if He did not receive the substance of flesh from a human being, He neither was made man nor the Son of man; and if He was not made what we were, He did no great thing in what He suffered and endured. But every one will allow that we are [composed of] a body taken from the earth, and a soul receiving spirit from God. This, therefore, the Word of God was made, recapitulating in Himself His own handiwork; and on this account does He confess Himself the Son of man, and blesses "the meek, because they shall inherit the earth." [3739] The Apostle Paul, moreover, in the Epistle to the Galatians, declares plainly, "God sent His Son, made of a woman." [3740] And again, in that to the Romans, he says, "Concerning His Son, who was made of the seed of David according to the flesh, who was predestinated as the Son of God with power, according to the spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord." [3741] 2. [3742] Superfluous, too, in that case is His descent into Mary; for why did He come down into her if He were to take nothing of her? Still further, if He had taken nothing of Mary, He would never have availed Himself of those kinds of food which are derived from the earth, by which that body which has been taken from the earth is nourished; nor would He have hungered, fasting those forty days, like Moses and Elias, unless His body was craving after its own proper nourishment; nor, again, would John His disciple have said, when writing of Him, "But Jesus, being wearied with the journey, was sitting [to rest];" [3743] nor would David have proclaimed of Him beforehand, "They have added to the grief of my wounds;" [3744] nor would He have wept over Lazarus, nor have sweated great drops of blood; nor have declared, "My soul is exceeding sorrowful;" [3745] nor, when His side was pierced, would there have come forth blood and water. For all these are tokens of the flesh which had been derived from the earth, which He had recapitulated in Himself, bearing salvation to His own handiwork. 3. Wherefore Luke points out that the pedigree which traces the generation of our Lord back to Adam contains seventy-two generations, connecting the end with the beginning, and implying that it is He who has summed up in Himself all nations dispersed from Adam downwards, and all languages and generations of men, together with Adam himself. Hence also was Adam himself termed by Paul "the figure of Him that was to come," [3746] because the Word, the Maker of all things, had formed beforehand for Himself the future dispensation of the human race, connected with the Son of God; God having predestined that the first man should be of an animal nature, with this view, that he might be saved by the spiritual One. For inasmuch as He had a pre-existence as a saving Being, it was necessary that what might be saved should also be called into existence, in order that the Being who saves should not exist in vain. 4. In accordance with this design, Mary the Virgin is found obedient, saying, "Behold the handmaid of the Lord; be it unto me according to thy word." [3747] But Eve was disobedient; for she did not obey when as yet she was a virgin. And even as she, having indeed a husband, Adam, but being nevertheless as yet a virgin (for in Paradise "they were both naked, and were not ashamed," [3748] inasmuch as they, having been created a short time previously, had no understanding of the procreation of children: for it was necessary that they should first come to adult age, [3749] and then multiply from that time onward), having become disobedient, was made the cause of death, both to herself and to the entire human race; so also did Mary, having a man betrothed [to her], and being nevertheless a virgin, by yielding obedience, become the cause of salvation, both to herself and the whole human race. And on this account does the law term a woman betrothed to a man, the wife of him who had betrothed her, although she was as yet a virgin; thus indicating the back-reference from Mary to Eve, because what is joined together could not otherwise be put asunder than by inversion of the process by which these bonds of union had arisen; [3750] so that the former ties be cancelled by the latter, that the latter may set the former again at liberty. And it has, in fact, happened that the first compact looses from the second tie, but that the second tie takes the position of the first which has been cancelled. [3751] For this reason did the Lord declare that the first should in truth be last, and the last first. [3752] And the prophet, too, indicates the same, saying, "instead of fathers, children have been born unto thee." [3753] For the Lord, having been born "the First-begotten of the dead," [3754] and receiving into His bosom the ancient fathers, has regenerated them into the life of God, He having been made Himself the beginning of those that live, as Adam became the beginning of those who die. [3755] Wherefore also Luke, commencing the genealogy with the Lord, carried it back to Adam, indicating that it was He who regenerated them into the Gospel of life, and not they Him. And thus also it was that the knot of Eve's disobedience was loosed by the obedience of Mary. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith. __________________________________________________________________ [3739] Matt. v. 5. [3740] Gal. iv. 4. [3741] Rom. i. 3, 4. [3742] In addition to the Greek text preserved by Theodoret in this place, we have for some way a Syriac translation, differing slightly from both Greek and Latin. It seems, however, to run smoother than either, and has therefore been followed by us. [3743] John iv. 6. [3744] Ps. lxix. 27. [3745] Matt. xxvi. 38. [3746] Rom. v. 14. [3747] Luke i. 38. [3748] Gen. ii. 25. [3749] This seems quite a peculiar opinion of Irenæus, that our first parents, when created, were not of the age of maturity. [3750] Literally, "unless these bonds of union be turned backwards." [3751] It is very difficult to follow the reasoning of Irenæus in this passage. Massuet has a long note upon it, in which he sets forth the various points of comparison and contrast here indicated between Eve and Mary; but he ends with the remark, "hæc certe et quæ sequuntur, paulo subtiliora." [3752] Matt. xix. 30, Matt. xx. 16. [3753] Ps. xlv. 17. [3754] Rev. i. 5. [3755] Comp. 1 Cor. xv. 20-22. __________________________________________________________________ Chapter XXIII.--Arguments in opposition to Tatian, showing that it was consonant to divine justice and mercy that the first Adam should first partake in that salvation offered to all by Christ. 1. It was necessary, therefore, that the Lord, coming to the lost sheep, and making recapitulation of so comprehensive a dispensation, and seeking after His own handiwork, should save that very man who had been created after His image and likeness, that is, Adam, filling up the times of His condemnation, which had been incurred through disobedience,--[times] "which the Father had placed in His own power." [3756] [This was necessary,] too, inasmuch as the whole economy of salvation regarding man came to pass according to the good pleasure of the Father, in order that God might not be conquered, nor His wisdom lessened, [in the estimation of His creatures.] For if man, who had been created by God that he might live, after losing life, through being injured by the serpent that had corrupted him, should not any more return to life, but should be utterly [and for ever] abandoned to death, God would [in that case] have been conquered, and the wickedness of the serpent would have prevailed over the will of God. But inasmuch as God is invincible and long-suffering, He did indeed show Himself to be long-suffering in the matter of the correction of man and the probation of all, as I have already observed; and by means of the second man did He bind the strong man, and spoiled his goods, [3757] and abolished death, vivifying that man who had been in a state of death. For as the first Adam became a vessel in his (Satan's) possession, whom he did also hold under his power, that is, by bringing sin on him iniquitously, and under colour of immortality entailing death upon him. For, while promising that they should be as gods, which was in no way possible for him to be, he wrought death in them: wherefore he who had led man captive, was justly captured in his turn by God; but man, who had been led captive, was loosed from the bonds of condemnation. 2. But this is Adam, if the truth should be told, the first formed man, of whom the Scripture says that the Lord spake, "Let Us make man after Our own image and likeness;" [3758] and we are all from him: and as we are from him, therefore have we all inherited his title. But inasmuch as man is saved, it is fitting that he who was created the original man should be saved. For it is too absurd to maintain, that he who was so deeply injured by the enemy, and was the first to suffer captivity, was not rescued by Him who conquered the enemy, but that his children were, --those whom he had begotten in the same captivity. Neither would the enemy appear to be as yet conquered, if the old spoils remained with him. To give an illustration: If a hostile force had overcome certain [enemies], had bound them, and led them away captive, and held them for a long time in servitude, so that they begat children among them; and somebody, compassionating those who had been made slaves, should overcome this same hostile force; he certainly would not act equitably, were he to liberate the children of those who had been led captive, from the sway of those who had enslaved their fathers, but should leave these latter, who had suffered the act of capture, subject to their enemies,--those, too, on whose very account he had proceeded to this retaliation,-- the children succeeding to liberty through the avenging of their fathers' cause, but not [3759] so that their fathers, who suffered the act of capture itself, should be left [in bondage]. For God is neither devoid of power nor of justice, who has afforded help to man, and restored him to His own liberty. 3. It was for this reason, too, that immediately after Adam had transgressed, as the Scripture relates, He pronounced no curse against Adam personally, but against the ground, in reference to his works, as a certain person among the ancients has observed: "God did indeed transfer the curse to the earth, that it might not remain in man." [3760] But man received, as the punishment of his transgression, the toilsome task of tilling the earth, and to eat bread in the sweat of his face, and to return to the dust from whence he was taken. Similarly also did the woman [receive] toil, and labour, and groans, and the pangs of parturition, and a state of subjection, that is, that she should serve her husband; so that they should neither perish altogether when cursed by God, nor, by remaining unreprimanded, should be led to despise God. But the curse in all its fulness fell upon the serpent, which had beguiled them. "And God," it is declared, "said to the serpent: Because thou hast done this, cursed art thou above all cattle, and above all the beasts of the earth." [3761] And this same thing does the Lord also say in the Gospel, to those who are found upon the left hand: "Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels;" [3762] indicating that eternal fire was not originally prepared for man, but for him who beguiled man, and caused him to offend--for him, I say, who is chief of the apostasy, and for those angels who became apostates along with him; which [fire], indeed, they too shall justly feel, who, like him, persevere in works of wickedness, without repentance, and without retracing their steps. 4. [These act] [3763] as Cain [did, who], when he was counselled by God to keep quiet, because he had not made an equitable division of that share to which his brother was entitled, but with envy and malice thought that he could domineer over him, not only did not acquiesce, but even added sin to sin, indicating his state of mind by his action. For what he had planned, that did he also put in practice: he tyrannized over and slew him; God subjecting the just to the unjust, that the former might be proved as the just one by the things which he suffered, and the latter detected as the unjust by those which he perpetrated. And he was not softened even by this, nor did he stop short with that evil deed; but being asked where his brother was, he said, "I know not; am I my brother's keeper?" extending and aggravating [his] wickedness by his answer. For if it is wicked to slay a brother, much worse is it thus insolently and irreverently to reply to the omniscient God as if he could battle Him. And for this he did himself bear a curse about with him, because he gratuitously brought an offering of sin, having had no reverence for God, nor being put to confusion by the act of fratricide. [3764] 5. The case of Adam, however, had no analogy with this, but was altogether different. For, having been beguiled by another under the pretext of immortality, he is immediately seized with terror, and hides himself; not as if he were able to escape from God; but, in a state of confusion at having transgressed His command, he feels unworthy to appear before and to hold converse with God. Now, "the fear of the Lord is the beginning of wisdom;" [3765] the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For [Adam] showed his repentance by his conduct, through means of the girdle [which he used], covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing [as follows]: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws and frets the body. And he would no doubt have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. "The serpent," says she, "beguiled me, and I did eat." [3766] But He put no question to the serpent; for He knew that he had been the prime mover in the guilty deed; but He pronounced the curse upon him in the first instance, that it might fall upon man with a mitigated rebuke. For God detested him who had led man astray, but by degrees, and little by little, He showed compassion to him who had been beguiled. 6. Wherefore also He drove him out of Paradise, and removed him far from the tree of life, not because He envied him the tree of life, as some venture to assert, but because He pitied him, [and did not desire] that he should continue a sinner for ever, nor that the sin which surrounded him should be immortal, and evil interminable and irremediable. But He set a bound to his [state of] sin, by interposing death, and thus causing sin to cease, [3767] putting an end to it by the dissolution of the flesh, which should take place in the earth, so that man, ceasing at length to live to sin, and dying to it, might begin to live to God. 7. For this end did He put enmity between the serpent and the woman and her seed, they keeping it up mutually: He, the sole of whose foot should be bitten, having power also to tread upon the enemy's head; but the other biting, killing, and impeding the steps of man, until the seed did come appointed to tread down his head,--which was born of Mary, of whom the prophet speaks: "Thou shalt tread upon the asp and the basilisk; thou shalt trample down the lion and the dragon;" [3768] --indicating that sin, which was set up and spread out against man, and which rendered him subject to death, should be deprived of its power, along with death, which rules [over men]; and that the lion, that is, antichrist, rampant against mankind in the latter days, should be trampled down by Him; and that He should bind "the dragon, that old serpent" [3769] and subject him to the power of man, who had been conquered [3770] so that all his might should be trodden down. Now Adam had been conquered, all life having been taken away from him: wherefore, when the foe was conquered in his turn, Adam received new life; and the last enemy, death, is destroyed, [3771] which at the first had taken possession of man. Therefore, when man has been liberated, "what is written shall come to pass, Death is swallowed up in victory. O death, where is thy sting?" [3772] This could not be said with justice, if that man, over whom death did first obtain dominion, were not set free. For his salvation is death's destruction. When therefore the Lord vivifies man, that is, Adam, death is at the same time destroyed. 8. All therefore speak falsely who disallow his (Adam's) salvation, shutting themselves out from life for ever, in that they do not believe that the sheep which had perished has been found. [3773] For if it has not been found, the whole human race is still held in a state of perdition. False, therefore, is that man who first started this idea, or rather, this ignorance and blindness--Tatian. [3774] As I have already indicated, this man entangled himself with all the heretics. [3775] This dogma, however, has been invented by himself, in order that, by introducing something new, independently of the rest, and by speaking vanity, he might acquire for himself hearers void of faith, affecting to be esteemed a teacher, and endeavouring from time to time to employ sayings of this kind often [made use of] by Paul: "In Adam we all die;" [3776] ignorant, however, that "where sin abounded, grace did much more abound." [3777] Since this, then, has been clearly shown, let all his disciples be put to shame, and let them wrangle [3778] about Adam, as if some great gain were to accrue to them if he be not saved; when they profit nothing more [by that], even as the serpent also did not profit when persuading man [to sin], except to this effect, that he proved him a transgressor, obtaining man as the first-fruits of his own apostasy. [3779] But he did not know God's power. [3780] Thus also do those who disallow Adam's salvation gain nothing, except this, that they render themselves heretics and apostates from the truth, and show themselves patrons of the serpent and of death. __________________________________________________________________ [3756] Acts i. 7. [3757] Matt. xii. 29. [3758] Gen. i. 26. [3759] The old Latin translation is: "Sed non relictis ipsis patribus." Grabe would cancel non, while Massuet pleads for retaining it. Harvey conjectures that the translator perhaps mistook ouk aneilemmenon for ouk analeleimenon. We have followed Massuet, though we should prefer deleting non, were it not found in all the mss. [3760] Gen. iii. 16, etc. [3761] Gen. iii. 14. [3762] Matt. xxv. 41. This reading of Irenæus agrees with that of the Codex Bezæ, at Cambridge. [3763] Gen. iv. 7, after LXX. version. [3764] The old Latin reads "parricidio." The crime of parricide was alone known to the Roman law; but it was a generic term, including the murder of all near relations. All the editors have supposed that the original word was adelphoktonia, which has here been adopted. [3765] Prov. i. 7, Prov. ix. 10. [3766] Gen. iii. 13. [3767] Rom. vi. 7. [3768] Ps. xci. 13. [3769] Rev. xx. 2. [3770] Luke x. 19. [3771] 1 Cor. xv. 26. [3772] 1 Cor. xv. 54, 55. [3773] Luke xv. 4. [3774] An account of Tatian will be given in a future volume with his only extant work. [3775] His heresy being just a mixture of the opinions of the various Gnostic sects. [3776] 1 Cor. xv. 22. [3777] Rom. v. 20. [3778] Though unnoticed by the editors, there seems a difficulty in the different moods of the two verbs, erubescant and concertant. [3779] "Initium et materiam apostasiæ suæ habens hominem:" the meaning is very obscure, and the editors throw no light upon it. [3780] Literally, "but he did not see God." The translator is supposed to have read oiden, knew, for eiden, saw. __________________________________________________________________ Chapter XXIV.--Recapitulation of the various arguments adduced against Gnostic impiety under all its aspects. The heretics, tossed about by every blast of doctrine, are opposed by the uniform teaching of the Church, which remains so always, and is consistent with itself. 1. Thus, then, have all these men been exposed, who bring in impious doctrines regarding our Maker and Framer, who also formed this world, and above whom there is no other God; and those have been overthrown by their own arguments who teach falsehoods regarding the substance of our Lord, and the dispensation which He fulfilled for the sake of His own creature man. But [it has, on the other hand, been shown], that the preaching of the Church is everywhere consistent, and continues in an even course, and receives testimony from the prophets, the apostles, and all the disciples--as I have proved-- through [those in] the beginning, the middle, and the end, [3781] and through the entire dispensation of God, and that well-grounded system which tends [3782] to man's salvation, namely, our faith; which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth, as if it were some precious deposit in an excellent vessel, causes the vessel itself containing it to renew its youth also. For this gift of God has been entrusted to the Church, as breath was to the first created man, [3783] for this purpose, that all the members receiving it may be vivified; and the [means of] communion with Christ has been distributed throughout it, that is, the Holy Spirit, the earnest of incorruption, the means of confirming our faith, and the ladder of ascent to God. "For in the Church," it is said, "God hath set apostles, prophets, teachers," [3784] and all the other means through which the Spirit works; of which all those are not partakers who do not join themselves to the Church, but defraud themselves of life through their perverse opinions and infamous behaviour. For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church, and every kind of grace; but the Spirit is truth. Those, therefore, who do not partake of Him, are neither nourished into life from the mother's breasts, nor do they enjoy that most limpid fountain which issues from the body of Christ; but they dig for themselves broken cisterns [3785] out of earthly trenches, and drink putrid water out of the mire, fleeing from the faith of the Church lest they be convicted; and rejecting the Spirit, that they may not be instructed. 2. Alienated thus from the truth, they do deservedly wallow in all error, tossed to and fro by it, thinking differently in regard to the same things at different times, and never attaining to a well-grounded knowledge, being more anxious to be sophists of words than disciples of the truth. For they have not been founded upon the one rock, but upon the sand, which has in itself a multitude of stones. Wherefore they also imagine many gods, and they always have the excuse of searching [after truth] (for they are blind), but never succeed in finding it. For they blaspheme the Creator, Him who is truly God, who also furnishes power to find [the truth]; imagining that they have discovered another god beyond God, or another Pleroma, or another dispensation. Wherefore also the light which is from God does not illumine them, because they have dishonoured and despised God, holding Him of small account, because, through His love and infinite benignity, He has come within reach of human knowledge (knowledge, however, not with regard to His greatness, or with regard to His essence--for that has no man measured or handled--but after this sort: that we should know that He who made, and formed, and breathed in them the breath of life, and nourishes us by means of the creation, establishing all things by His Word, and binding them together by His Wisdom [3786] -- this is He who is the only true God); but they dream of a non-existent being above Him, that they may be regarded as having found out the great God, whom nobody, [they hold,] can recognise holding communication with the human race, or as directing mundane matters: that is to say, they find out the god of Epicurus, who does nothing either for himself or others; that is, he exercises no providence at all. __________________________________________________________________ [3781] Literally, "through the beginnings, the means, and the end." These three terms refer to the Prophets, the Apostles, and the Church Catholic. [3782] The Latin is "solidam operationem," which we know not how to translate, in accordance with the context, except as above. [3783] This seems to be the meaning conveyed by the old Latin, "quemadmodum aspiratio plasmationi." [3784] 1 Cor. xii. 28. [3785] Jer. ii. 13. [3786] i.e., the Spirit. __________________________________________________________________ Chapter XXV.--This world is ruled by the providence of one God, who is both endowed with infinite justice to punish the wicked, and with infinite goodness to bless the pious, and impart to them salvation. 1. God does, however, exercise a providence over all things, and therefore He also gives counsel; and when giving counsel, He is present with those who attend to moral discipline. [3787] It follows then of course, that the things which are watched over and governed should be acquainted with their ruler; which things are not irrational or vain, but they have understanding derived from the providence of God. And, for this reason certain of the Gentiles, who were less addicted to [sensual] allurements and voluptuousness, and were not led away to such a degree of superstition with regard to idols, being moved, though but slightly, by His providence, were nevertheless convinced that they should call the Maker of this universe the Father, who exercises a providence over all things, and arranges the affairs of our world. 2. Again, that they might remove the rebuking and judicial power from the Father, reckoning that as unworthy of God, and thinking that they had found out a God both without anger and [merely] good, they have alleged that one [God] judges, but that another saves, unconsciously taking away the intelligence and justice of both deities. For if the judicial one is not also good, to bestow favours upon the deserving, and to direct reproofs against those requiring them, he will appear neither a just nor a wise judge. On the other hand, the good God, if he is merely good, and not one who tests those upon whom he shall send his goodness, will be out of the range of justice and goodness; and his goodness will seem imperfect, as not saving all; [for it should do so,] if it be not accompanied with judgment. 3. Marcion, therefore, himself, by dividing God into two, maintaining one to be good and the other judicial, does in fact, on both sides, put an end to deity. For he that is the judicial one, if he be not good, is not God, because he from whom goodness is absent is no God at all; and again, he who is good, if he has no judicial power, suffers the same [loss] as the former, by being deprived of his character of deity. And how can they call the Father of all wise, if they do not assign to Him a judicial faculty? For if He is wise, He is also one who tests [others]; but the judicial power belongs to him who tests, and justice follows the judicial faculty, that it may reach a just conclusion; justice calls forth judgment, and judgment, when it is executed with justice, will pass on to wisdom. Therefore the Father will excel in wisdom all human and angelic wisdom, because He is Lord, and Judge, and the Just One, and Ruler over all. For He is good, and merciful, and patient, and saves whom He ought: nor does goodness desert Him in the exercise of justice, [3788] nor is His wisdom lessened; for He saves those whom He should save, and judges those worthy of judgment. Neither does He show Himself unmercifully just; for His goodness, no doubt, goes on before, and takes precedency. 4. The God, therefore, who does benevolently cause His sun to rise upon all, [3789] and sends rain upon the just and unjust, shall judge those who, enjoying His equally distributed kindness, have led lives not corresponding to the dignity of His bounty; but who have spent their days in wantonness and luxury, in opposition to His benevolence, and have, moreover, even blasphemed Him who has conferred so great benefits upon them. 5. Plato is proved to be more religious than these men, for he allowed that the same God was both just and good, having power over all things, and Himself executing judgment, expressing himself thus, "And God indeed, as He is also the ancient Word, possessing the beginning, the end, and the mean of all existing things, does everything rightly, moving round about them according to their nature; but retributive justice always follows Him against those who depart from the divine law." [3790] Then, again, he points out that the Maker and Framer of the universe is good. "And to the good," he says, "no envy ever springs up with regard to anything;" [3791] thus establishing the goodness of God, as the beginning and the cause of the creation of the world, but not ignorance, nor an erring Æon, nor the consequence of a defect, nor the Mother weeping and lamenting, nor another God or Father. 6. Well may their Mother bewail them, as capable of conceiving and inventing such things for they have worthily uttered this falsehood against themselves, that their Mother is beyond the Pleroma, that is beyond the knowledge of God, and that their entire multitude became [3792] a shapeless and crude abortion: for it apprehends nothing of the truth; it falls into void and darkness: for their wisdom (Sophia) was void, and wrapped up in darkness; and Horos did not permit her to enter the Pleroma: for the Spirit (Achamoth) did not receive them into the place of refreshment. For their father, by begetting ignorance, wrought in them the sufferings of death. We do not misrepresent [their opinions on] these points; but they do themselves confirm, they do themselves teach, they do glory in them, they imagine a lofty [mystery] about their Mother, whom they represent as having been begotten without a father, that is, without God, a female from a female, [3793] that is, corruption from error. 7. We do indeed pray that these men may not remain in the pit which they themselves have dug, but separate themselves from a Mother of this nature, and depart from Bythus, and stand away from the void, and relinquish the shadow; and that they, being converted to the Church of God, may be lawfully begotten, and that Christ may be formed in them, and that they may know the Framer and Maker of this universe, the only true God and Lord of all. We pray for these things on their behalf, loving them better than they seem to love themselves. For our love, inasmuch as it is true, is salutary to them, if they will but receive it. It may be compared to a severe remedy, extirpating the proud and sloughing flesh of a wound; for it puts an end to their pride and haughtiness. Wherefore it shall not weary us, to endeavour with all our might to stretch out the hand unto them. Over and above what has been already stated, I have deferred to the following book, to adduce the words of the Lord; if, by convincing some among them, through means of the very instruction of Christ, I may succeed in persuading them to abandon such error, and to cease from blaspheming their Creator, who is both God alone, and the Father of our Lord Jesus Christ. Amen. __________________________________________________________________ __________________________________________________________________ [3787] Literally, "who have a foresight of morals" --qui morum providentiam habent. The meaning is very obscure. [Prov. xxii. 3, Prov. xxvii. 12.] [3788] The text is here very uncertain, but the above seems the probable meaning. [3789] Matt. v. 45. [3790] Plato, de Leg., iv. and p. 715, 16. [3791] In Timæo, vi. p. 29. [3792] The Latin is "collectio eorum;" but what collectio here means, it is not easy to determine. Grabe, with much probability, deems it the representative of sustasis. Harvey prefers enthumema: but it is difficult to perceive the relevancy of his references to the rhetorical syllogism. [3793] See book i. cap. xvi. note. __________________________________________________________________ __________________________________________________________________ Elucidation The editor of this American Series confines himself in general to such occasional and very brief annotations as may suggest to students and others the practical views which are requisite to a clear comprehension of authors who wrote for past ages; for a sort and condition of men no longer existing, whose extinction as a class is, indeed, largely due to these writings. But he reserved to himself the privilege of correcting palpable mistakes, especially in points which bear upon questions of our own times. That our learned translators have unaccountably admitted a very inaccurate translation of the crucial paragraph in book iii. cap. iii. sect. 2, I have shown in the footnote at that place. It is evident, (1) because they themselves are not satisfied with it, and (2) because I have set it side by side with the more literal rendering of a writer who would have preferred their reading if it could have borne the test of criticism. Now, the authors of the Latin translation [3794] may have designed the ambiguity which gives the Ultramontane party an apparent advantage; but it is an advantage which disappears as soon as it is examined, and hence I am content to take it as it stands. Various conjectures have been made as to the original Greek of Irenæus; but the Latin answers every purpose of the author's argument, and is fatal to the claims of the Papacy. Let me recur to the translation given, in loco, from a Roman Catholic, and this will be seen at once. For he thus renders it:-- 1. In this Church, "ever, by those who are on every side, has been preserved that tradition which is from apostles." How would such a proposition have sounded to Pius IX. in the Vatican Council? The faith is preserved by those who come to Rome, not by the Bishop who presides there. 2. "For to this Church, on account of more potent principality, [3795] it is necessary that every Church (that is, those who are, on every side, faithful) resort." The greatness of Rome, that is, as the capital of the Empire, imparts to the local Church a superior dignity, even as compared with Lyons, or any other metropolitical Church. Everybody visits Rome: hence you find there faithful witnesses from every side (from all the Churches); and their united testimony it is which preserves in Rome the pure apostolic traditions. The Latin, thus translated by a candid Roman Catholic, reverses the whole system of the Papacy. Pius IX. informed his Bishops, at the late Council, that they were not called to bear their testimony, but to hear his infallible decree; "reducing us," said the Archbishop of Paris, "to a council of sacristans." Sustaining these views by a few footnotes, I add (1) a literal rendering of my own, and then (2) a metaphrase of the same, bringing out the argument from the crabbed obstructions of the Latin text. This, then, is what Irenæus says: (a) "For it is necessary for every Church (that is to say, the faithful from all parts) to meet in this Church, on account of the superior magistracy; in which Church, by those who are from all places, the tradition of the apostles has been preserved." Or, more freely rendered: (b) "On account of the chief magistracy [3796] [of the empire], the faithful from all parts, representing every Church, are obliged to resort to Rome, and there to come together; so that [it is the distinction of this Church that], in it, the tradition of the apostles has been preserved by Christians gathered together out of all the Churches." Taking the entire argument of our author with the context, then, it amounts to this: "We must ask, not for local, but universal, testimony. Now, in every Church founded by the apostles has been handed down their traditions; but, as it would be a tedious thing to collect them all, let this suffice. Take that Church (nearest at hand, and which is the only Apostolic Church of the West), the great and glorious Church at Rome, which was there founded by the two apostles Peter and Paul. In her have been preserved the traditions of all the Churches, because everybody is forced to go to the seat of empire: and therefore, by these representatives of the whole Catholic Church, the apostolic traditions have been all collected in Rome: [3797] and you have a synoptical view of all Churches in what is there preserved." Had the views of the modern Papacy ever entered the head of Irenæus, what an absurdity would be this whole argument. He would have said, "It is no matter what may be gathered elsewhere; for the Bishop of Rome is the infallible oracle of all Catholic truth, and you will always find it by his mouth." It should be noted that Orthodoxy was indeed preserved there, just so long as Rome permitted other Churches to contribute their testimony on the principle of Irenæus, and thus to make her the depository of all Catholic tradition, as witnessed "by all, everywhere, and from the beginning." But all this is turned upside down by modern Romanism. No other Church is to be heard or considered; but Rome takes all into her own power, and may dictate to all Churches what they are to believe, however novel, or contrary to the torrent of antiquity in the teachings of their own founders and great doctors in all past time. __________________________________________________________________ [3794] One of the Antiochian Canons probably reflects the current language of an earlier antiquity thus: dia to en te metropolei pantachothen suntrechein pantas tous ta pragmata echontas: and, if so, this suntrechein gives the meaning of convenire. [3795] "Its more potent," etc., is not a strict rendering: "the more potent," rather; which leaves the principalitas to the city, not the Church. [3796] Bishop Wordsworth inclines to the idea that the original Greek was hikanoteran archaioteta, thus conceding that Irenæus was speaking of the greater antiquity of Rome as compared with other (Western) Churches. Even so, he shows that the argument of Irenæus is fatal to Roman pretensions, which admit of no such ideas as he advances, and no such freedom as that of his dealings with Rome. [3797] Nobody has more forcibly stated the argument of Irenæus than the Abbé Guettée, in his exhaustive work on the Papacy. I published a translation of this valuable historical epitome in New York (Carleton), 1867; but it is out of print. The original may be had in Paris (Fischbacher), No. 33 Rue de Seine. irenaeus against_heresies_iv anf01 irenaeus-against_heresies_iv Against Heresies: Book IV http://www.ccel.org/ccel/schaff/anf01.ix.vi.html __________________________________________________________________ Against Heresies: Book IV __________________________________________________________________ __________________________________________________________________ Preface. 1. By transmitting to thee, my very dear friend, this fourth book of the work which is [entitled] The Detection and Refutation of False Knowledge, I shall, as I have promised, add weight, by means of the words of the Lord, to what I have already advanced; so that thou also, as thou hast requested, mayest obtain from me the means of confuting all the heretics everywhere, and not permit them, beaten back at all points, to launch out further into the deep of error, nor to be drowned in the sea of ignorance; but that thou, turning them into the haven of the truth, mayest cause them to attain their salvation. 2. The man, however, who would undertake their conversion, must possess an accurate knowledge of their systems or schemes of doctrine. For it is impossible for any one to heal the sick, if he has no knowledge of the disease of the patients. This was the reason that my predecessors--much superior men to myself, too --were unable, notwithstanding, to refute the Valentinians satisfactorily, because they were ignorant of these men's system; [3798] which I have with all care delivered to thee in the first book in which I have also shown that their doctrine is a recapitulation of all the heretics. For which reason also, in the second, we have had, as in a mirror, a sight of their entire discomfiture. For they who oppose these men (the Valentinians) by the right method, do [thereby] oppose all who are of an evil mind; and they who overthrow them, do in fact overthrow every kind of heresy. 3. For their system is blasphemous above all [others], since they represent that the Maker and Framer, who is one God, as I have shown, was produced from a defect or apostasy. They utter blasphemy, also, against our Lord, by cutting off and dividing Jesus from Christ, and Christ from the Saviour, and again the Saviour from the Word, and the Word from the Only-begotten. And since they allege that the Creator originated from a defect or apostasy, so have they also taught that Christ and the Holy Spirit were emitted on account of this defect, and that the Saviour was a product of those Æons who were produced from a defect; so that there is nothing but blasphemy to be found among them. In the preceding book, then, the ideas of the apostles as to all these points have been set forth, [to the effect] that not only did they, "who from the beginning were eye-witnesses and ministers of the word" [3799] of truth, hold no such opinions, but that they did also preach to us to shun these doctrines, [3800] foreseeing by the Spirit those weak-minded persons who should be led astray. [3801] 4. For as the serpent beguiled Eve, by promising her what he had not himself, [3802] so also do these men, by pretending [to possess] superior knowledge, and [to be acquainted with] ineffable mysteries; and, by promising that admittance which they speak of as taking place within the Pleroma, plunge those that believe them into death, rendering them apostates from Him who made them. And at that time, indeed, the apostate angel, having effected the disobedience of mankind by means of the serpent, imagined that he escaped the notice of the Lord; wherefore God assigned him the form [3803] and name [of a serpent]. But now, since the last times are [come upon us], evil is spread abroad among men, which not only renders them apostates, but by many machinations does [the devil] raise up blasphemers against the Creator, namely, by means of all the heretics already mentioned. For all these, although they issue forth from diverse regions, and promulgate different [opinions], do nevertheless concur in the same blasphemous design, wounding [men] unto death, by teaching blasphemy against God our Maker and Supporter, and derogating from the salvation of man. Now man is a mixed organization of soul and flesh, who was formed after the likeness of God, and moulded by His hands, that is, by the Son and Holy Spirit, to whom also He said, "Let Us make man." [3804] This, then, is the aim of him who envies our life, to render men disbelievers in their own salvation, and blasphemous against God the Creator. For whatsoever all the heretics may have advanced with the utmost solemnity, they come to this at last, that they blaspheme the Creator, and disallow the salvation of God's workmanship, which the flesh truly is; on behalf of which I have proved, in a variety of ways, that the Son of God accomplished the whole dispensation [of mercy], and have shown that there is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption. __________________________________________________________________ [3798] [The reader who marvels at the tedious recitals must note this (1) as proof of the author's practical wisdom, and (2) as evidence of his fidelity in what he exhibits.] [3799] Luke i. 2. [3800] 2 Tim. ii. 23. [3801] [The solemnity of the apostolic testimonies against the crop of tares that was to spring up receives great illustration from Irenæus. 1 John ii. 18.] [3802] [2 Pet. ii. 19.] [3803] [Rev. xii. 9. A little essay, Messias and Anti-Messias, by the Rev. C. I. Black, London (Masters, 1847), is commended to those who need light on this very mysterious subject.] [3804] Gen. i. 26. __________________________________________________________________ Chapter I.--The Lord acknowledged but one God and Father. 1. Since, therefore, this is sure and stedfast, that no other God or Lord was announced by the Spirit, except Him who, as God, rules over all, together with His Word, and those who receive the Spirit of adoption, [3805] that is, those who believe in the one and true God, and in Jesus Christ the Son of God; and likewise that the apostles did of themselves term no one else as God, or name [no other] as Lord; and, what is much more important, [since it is true] that our Lord [acted likewise], who did also command us to confess no one as Father, except Him who is in the heavens, who is the one God and the one Father;--those things are clearly shown to be false which these deceivers and most perverse sophists advance, maintaining that the being whom they have themselves invented is by nature both God and Father; but that the Demiurge is naturally neither God nor Father, but is so termed merely by courtesy (verbo tenus), because of his ruling the creation, these perverse mythologists state, setting their thoughts against God; and, putting aside the doctrine of Christ, and of themselves divining falsehoods, they dispute against the entire dispensation of God. For they maintain that their Æons, and gods, and fathers, and lords, are also still further termed heavens, together with their Mother, whom they do also call "the Earth," and "Jerusalem," while they also style her many other names. 2. Now to whom is it not clear, that if the Lord had known many fathers and gods, He would not have taught His disciples to know [only] one God, [3806] and to call Him alone Father? But He did the rather distinguish those who by word merely (verbo tenus) are termed gods, from Him who is truly God, that they should not err as to His doctrine, nor understand one [in mistake] for another. And if He did indeed teach us to call one Being Father and God, while He does from time to time Himself confess other fathers and gods in the same sense, then He will appear to enjoin a different course upon His disciples from what He follows Himself. Such conduct, however, does not bespeak the good teacher, but a misleading and invidious one. The apostles, too, according to these men's showing, are proved to be transgressors of the commandment, since they confess the Creator as God, and Lord, and Father, as I have shown--if He is not alone God and Father. Jesus, therefore, will be to them the author and teacher of such transgression, inasmuch as He commanded that one Being should be called Father, [3807] thus imposing upon them the necessity of confessing the Creator as their Father, as has been pointed out. __________________________________________________________________ [3805] See iii. 6, 1. [3806] [St. John xvii. 3.] [3807] Matt. xxiii. 9. __________________________________________________________________ Chapter II.--Proofs from the plain testimony of Moses, and of the other prophets, whose words are the words of Christ, that there is but one God, the founder of the world, whom Our Lord preached, and whom He called His Father. 1. Moses, therefore, making a recapitulation of the whole law, which he had received from the Creator (Demiurge), thus speaks in Deuteronomy: "Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth." [3808] Again, David saying that his help came from the Lord, asserts: "My help is from the Lord, who made heaven and earth." [3809] And Esaias confesses that words were uttered by God, who made heaven and earth, and governs them. He says: "Hear, O heavens; and give ear, O earth: for the Lord hath spoken." [3810] And again: "Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein." [3811] 2. Again, our Lord Jesus Christ confesses this same Being as His Father, where He says: "I confess to thee, O Father, Lord of heaven and earth." [3812] What Father will those men have us to understand [by these words], those who are most perverse sophists of Pandora? Whether shall it be Bythus, whom they have fabled of themselves; or their Mother; or the Only-begotten? Or shall it be he whom the Marcionites or the others have invented as god (whom I indeed have amply demonstrated to be no god at all); or shall it be (what is really the case) the Maker of heaven and earth, whom also the prophets proclaimed,--whom Christ, too, confesses as His Father,-- whom also the law announces, saying: "Hear, O Israel; The Lord thy God is one God?" [3813] 3. But since the writings (literæ) of Moses are the words of Christ, He does Himself declare to the Jews, as John has recorded in the Gospel: "If ye had believed Moses, ye would have believed Me: for he wrote of Me. But if ye believe not his writings, neither will ye believe My words." [3814] He thus indicates in the clearest manner that the writings of Moses are His words. If, then, [this be the case with regard] to Moses, so also, beyond a doubt, the words of the other prophets are His [words], as I have pointed out. And again, the Lord Himself exhibits Abraham as having said to the rich man, with reference to all those who were still alive: "If they do not obey Moses and the prophets, neither, if any one were to rise from the dead and go to them, will they believe him." [3815] 4. Now, He has not merely related to us a story respecting a poor man and a rich one; but He has taught us, in the first place, that no one should lead a luxurious life, nor, living in worldly pleasures and perpetual feastings, should be the slave of his lusts, and forget God. "For there was," He says, "a rich man, who was clothed in purple and fine linen, and delighted himself with splendid feasts." [3816] 5. Of such persons, too, the Spirit has spoken by Esaias: "They drink wine with [the accompaniment of] harps, and tablets, and psalteries, and flutes; but they regard not the works of God, neither do they consider the work of His hands." [3817] Lest, therefore, we should incur the same punishment as these men, the Lord reveals [to us] their end; showing at the same time, that if they obeyed Moses and the prophets, they would believe in Him whom these had preached, the Son of God, who rose from the dead, and bestows life upon us; and He shows that all are from one essence, that is, Abraham, and Moses, and the prophets, and also the Lord Himself, who rose from the dead, in whom many believe who are of the circumcision, who do also hear Moses and the prophets announcing the coming of the Son of God. But those who scoff [at the truth] assert that these men were from another essence, and they do not know the first-begotten from the dead; understanding Christ as a distinct being, who continued as if He were impassible, and Jesus, who suffered, as being altogether separate [from Him]. 6. For they do not receive from the Father the knowledge of the Son; neither do they learn who the Father is from the Son, who teaches clearly and without parables Him who truly is God. He says: "Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; neither by Jerusalem, for it is the city of the great King." [3818] For these words are evidently spoken with reference to the Creator, as also Esaias says: "Heaven is my throne, the earth is my footstool." [3819] And besides this Being there is no other God; otherwise He would not be termed by the Lord either "God" or "the great King;" for a Being who can be so described admits neither of any other being compared with nor set above Him. For he who has any superior over him, and is under the power of another, this being never can be called either "God" or "the great King." 7. But neither will these men be able to maintain that such words were uttered in an ironical manner, since it is proved to them by the words themselves that they were in earnest. For He who uttered them was Truth, and did truly vindicate His own house, by driving out of it the changers of money, who were buying and selling, saying unto them: "It is written, My house shall be called the house of prayer; but ye have made it a den of thieves." [3820] And what reason had He for thus doing and saying, and vindicating His house, if He did preach another God? But [He did so], that He might point out the transgressors of His Father's law; for neither did He bring any accusation against the house, nor did He blame the law, which He had come to fulfil; but He reproved those who were putting His house to an improper use, and those who were transgressing the law. And therefore the scribes and Pharisees, too, who from the times of the law had begun to despise God, did not receive His Word, that is, they did not believe on Christ. Of these Esaias says: "Thy princes are rebellious, companions of thieves, loving gifts, following after rewards, not judging the fatherless, and negligent of the cause of the widows." [3821] And Jeremiah, in like manner: "They," he says, "who rule my people did not know me; they are senseless and imprudent children; they are wise to do evil, but to do well they have no knowledge." [3822] 8. But as many as feared God, and were anxious about His law, these ran to Christ, and were all saved. For He said to His disciples: "Go ye to the sheep of the house of Israel, [3823] which have perished." And many more Samaritans, it is said, when the Lord had tarried among them, two days, "believed because of His words, and said to the woman, Now we believe, not because of thy saying, for we ourselves have heard [Him], and know that this man is truly the Saviour of the world." [3824] And Paul likewise declares, "And so all Israel shall be saved;" [3825] but he has also said, that the law was our pedagogue [to bring us] to Christ Jesus. [3826] Let them not therefore ascribe to the law the unbelief of certain [among them]. For the law never hindered them from believing in the Son of God; nay, but it even exhorted them [3827] so to do, saying [3828] that men can be saved in no other way from the old wound of the serpent than by believing in Him who, in the likeness of sinful flesh, is lifted up from the earth upon the tree of martyrdom, and draws all things to Himself, [3829] and vivifies the dead. __________________________________________________________________ [3808] Deut. xxxii. 1. [3809] Ps. cxxiv. 8. [3810] Isa. i. 2. [3811] Isa. xlii. 5. [3812] Matt. xi. 25; Luke x. 21. [3813] Deut. vi. 4. [3814] John v. 46, 47. [3815] Luke xvi. 31. [3816] Luke xvi. 19. [3817] Isa. v. 12. [3818] Matt. v. 34. [3819] Isa. lxvi. 1. [3820] Matt. xxi. 13. [3821] Isa. i. 23. [3822] Jer. iv. 22. [3823] Matt. x. 6. [3824] John iv. 41. [3825] Rom. xi. 26. [3826] Gal. iii. 24. [3827] Num. xxi. 8. [3828] This passage is quoted by Augustine, in his treatise on original sin, written to oppose Pelagius (lib. i. c. ii.), about 400 A.D. [3829] John xii. 32, John iii. 14. __________________________________________________________________ Chapter III.--Answer to the cavils of the Gnostics. We are not to suppose that the true God can be changed, or come to an end because the heavens, which are His throne and the earth, His footstool, shall pass away. 1. Again, as to their malignantly asserting that if heaven is indeed the throne of God, and earth His footstool, and if it is declared that the heaven and earth shall pass away, then when these pass away the God who sitteth above must also pass away, and therefore He cannot be the God who is over all; in the first place, they are ignorant what the expression means, that heaven is [His] throne and earth [His] footstool. For they do not know what God is, but they imagine that He sits after the fashion of a man, and is contained within bounds, but does not contain. And they are also unacquainted with [the meaning of] the passing away of the heaven and earth; but Paul was not ignorant of it when he declared, "For the figure of this world passeth away." [3830] In the next place, David explains their question, for he says that when the fashion of this world passes away, not only shall God remain, but His servants also, expressing himself thus in the 101st Psalm: "In the beginning, Thou, O Lord, hast founded the earth, and the heavens are the works of Thy hands. They shall perish, but Thou shalt endure, and all shall wax old as a garment; and as a vesture Thou shalt change them, and they shall be changed: but Thou art the same, and Thy years shall not fail. The children of Thy servants shall continue, and their seed shall be established for ever;" [3831] pointing out plainly what things they are that pass away, and who it is that doth endure for ever--God, together with His servants. And in like manner Esaias says: "Lift up your eyes to the heavens, and look upon the earth beneath; for the heaven has been set together as smoke, and the earth shall wax old like a garment, and they who dwell therein shall die in like manner. But my salvation shall be for ever, and my righteousness shall not pass away." [3832] __________________________________________________________________ [3830] 1 Cor. vii. 31. [3831] Ps. cii. 25-28. The cause of the difference in the numbering of the Psalms is that the Septuagint embraces in one psalm--the ninth--the two which form the ninth and tenth in the Hebrew text. [3832] Isa. li. 6. __________________________________________________________________ Chapter IV.--Answer to another objection, showing that the destruction of Jerusalem, which was the city of the great King, diminished nothing from the supreme majesty and power of God, for that this destruction was put in execution by the most wise counsel of the same God. 1. Further, also, concerning Jerusalem and the Lord, they venture to assert that, if it had been "the city of the great King," [3833] it would not have been deserted. [3834] This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, "The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit." [3835] The fruit, therefore, having been sown throughout all the world, she (Jerusalem) was deservedly forsaken, and those things which had formerly brought forth fruit abundantly were taken away; for from these, according to the flesh, were Christ and the apostles enabled to bring forth fruit. But now these are no longer useful for bringing forth fruit. For all things which have a beginning in time must of course have an end in time also. 2. Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore "the law and the prophets were" with them "until John." [3836] And therefore Jerusalem, taking its commencement from David, [3837] and fulfilling its own times, must have an end of legislation [3838] when the new covenant was revealed. For God does all things by measure and in order; nothing is unmeasured with Him, because nothing is out of order. Well spake he, who said that the unmeasurable Father was Himself subjected to measure in the Son; for the Son is the measure of the Father, since He also comprehends Him. But that the administration of them (the Jews) was temporary, Esaias says: "And the daughter of Zion shall be left as a cottage in a vineyard, and as a lodge in a garden of cucumbers." [3839] And when shall these things be left behind? Is it not when the fruit shall be taken away, and the leaves alone shall be left, which now have no power of producing fruit? 3. But why do we speak of Jerusalem, since, indeed, the fashion of the whole world must also pass away, when the time of its disappearance has come, in order that the fruit indeed may be gathered into the garner, but the chaff, left behind, may be consumed by fire? "For the day of the Lord cometh as a burning furnace, and all sinners shall be stubble, they who do evil things, and the day shall burn them up." [3840] Now, who this Lord is that brings such a day about, John the Baptist points out, when he says of Christ, "He shall baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire." [3841] For He who makes the chaff and He who makes the wheat are not different persons, but one and the same, who judges them, that is, separates them. But the wheat and the chaff, being inanimate and irrational, have been made such by nature. But man, being endowed with reason, and in this respect like to God, having been made free in his will, and with power over himself, is himself the cause to himself, that sometimes he becomes wheat, and sometimes chaff. Wherefore also he shall be justly condemned, because, having been created a rational being, he lost the true rationality, and living irrationally, opposed the righteousness of God, giving himself over to every earthly spirit, and serving all lusts; as says the prophet, "Man, being in honour, did not understand: he was assimilated to senseless beasts, and made like to them." [3842] __________________________________________________________________ [3833] Matt. v. 35. [3834] [Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.] [3835] Isa. xxvii. 6. [3836] Luke xvi. 16. [3837] 2 Sam. v. 7, where David is described as taking the stronghold of Zion from the Jebusites. [3838] The text fluctuates between "legis dationem" and "legis dationis." We have followed the latter. [3839] Isa. i. 8. [3840] Mal. iv. 1. [3841] Matt. iii. 11, etc. [3842] Ps. xlix. 12. __________________________________________________________________ Chapter V.--The author returns to his former argument, and shows that there was but one God announced by the law and prophets, whom Christ confesses as His Father, and who, through His word, one living God with Him, made Himself known to men in both covenants. 1. God, therefore, is one and the same, who rolls up the heaven as a book, and renews the face of the earth; who made the things of time for man, so that coming to maturity in them, he may produce the fruit of immortality; and who, through His kindness, also bestows [upon him] eternal things, "that in the ages to come He may show the exceeding riches of His grace;" [3843] who was announced by the law and the prophets, whom Christ confessed as His Father. Now He is the Creator, and He it is who is God over all, as Esaias says, "I am witness, saith the Lord God, and my servant whom I have chosen, that ye may know, and believe, and understand that I am. Before me there was no other God, neither shall be after me. I am God, and besides me there is no Saviour. I have proclaimed, and I have saved." [3844] And again: "I myself am the first God, and I am above things to come." [3845] For neither in an ambiguous, nor arrogant, nor boastful manner, does He say these things; but since it was impossible, without God, to come to a knowledge of God, He teaches men, through His Word, to know God. To those, therefore, who are ignorant of these matters, and on this account imagine that they have discovered another Father, justly does one say, "Ye do err, not knowing the Scriptures, nor the power of God." [3846] 2. For our Lord and Master, in the answer which He gave to the Sadducees, who say that there is no resurrection, and who do therefore dishonour God, and lower the credit of the law, did both indicate a resurrection, and reveal God, saying to them, "Ye do err, not knowing the Scriptures, nor the power of God." "For, touching the resurrection of the dead," He says, "have ye not read that which was spoken by God, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob?" [3847] And He added, "He is not the God of the dead, but of the living; for all live to Him." By these arguments He unquestionably made it clear, that He who spake to Moses out of the bush, and declared Himself to be the God of the fathers, He is the God of the living. For who is the God of the living unless He who is God, and above whom there is no other God? Whom also Daniel the prophet, when Cyrus king of the Persians said to him, "Why dost thou not worship Bel?" [3848] did proclaim, saying, "Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all flesh." Again did he say, "I will adore the Lord my God, because He is the living God." He, then, who was adored by the prophets as the living God, He is the God of the living; and His Word is He who also spake to Moses, who also put the Sadducees to silence, who also bestowed the gift of resurrection, thus revealing [both] truths to those who are blind, that is, the resurrection and God [in His true character]. For if He be not the God of the dead, but of the living, yet was called the God of the fathers who were sleeping, they do indubitably live to God, and have not passed out of existence, since they are children of the resurrection. But our Lord is Himself the resurrection, as He does Himself declare, "I am the resurrection and the life." [3849] But the fathers are His children; for it is said by the prophet: "Instead of thy fathers, thy children have been made to thee." [3850] Christ Himself, therefore, together with the Father, is the God of the living, who spake to Moses, and who was also manifested to the fathers. 3. And teaching this very thing, He said to the Jews: "Your father Abraham rejoiced that he should see my day; and he saw it, and was glad." [3851] What is intended? "Abraham believed God, and it was imputed unto him for righteousness." [3852] In the first place, [he believed] that He was the maker of heaven and earth, the only God; and in the next place, that He would make his seed as the stars of heaven. This is what is meant by Paul, [when he says,] "as lights in the world." [3853] Righteously, therefore, having left his earthly kindred, he followed the Word of God, walking as a pilgrim with the Word, that he might [afterwards] have his abode with the Word. 4. Righteously also the apostles, being of the race of Abraham, left the ship and their father, and followed the Word. Righteously also do we, possessing the same faith as Abraham, and taking up the cross as Isaac did the wood, [3854] follow Him. For in Abraham man had learned beforehand, and had been accustomed to follow the Word of God. For Abraham, according to his faith, followed the command of the Word of God, and with a ready mind delivered up, as a sacrifice to God, his only-begotten and beloved son, in order that God also might be pleased to offer up for all his seed His own beloved and only-begotten Son, as a sacrifice for our redemption. 5. Since, therefore, Abraham was a prophet and saw in the Spirit the day of the Lord's coming, and the dispensation of His suffering, through whom both he himself and all who, following the example of his faith, trust in God, should be saved, he rejoiced exceedingly. The Lord, therefore, was not unknown to Abraham, whose day he desired to see; [3855] nor, again, was the Lord's Father, for he had learned from the Word of the Lord, and believed Him; wherefore it was accounted to him by the Lord for righteousness. For faith towards God justifies a man; and therefore he said, "I will stretch forth my hand to the most high God, who made the heaven and the earth." [3856] All these truths, however, do those holding perverse opinions endeavour to overthrow, because of one passage, which they certainly do not understand correctly. __________________________________________________________________ [3843] Eph. ii. 7. [3844] Isa. xliii. 10, etc. [3845] Isa. xii. 4. [3846] Matt. xxii. 29. [3847] Matt. xxii. 29, etc.; Ex. iii. 6. [3848] In the Septuagint and Vulgate versions, this story constitutes the fourteenth chapter of the book of Daniel. It is not extant in Hebrew, and has therefore been removed to the Apocrypha, in the Anglican canon [the Greek and St. Jerome's] of Scripture, under the title of "Bel and the Dragon." [3849] John xi. 25. [3850] Ps. xlv. 16. [3851] John viii. 56. [3852] Rom. iv. 3. [3853] Phil. ii. 15. [3854] Gen. xxii. 6. [3855] John viii. 56. [3856] Gen. xiv. 22. __________________________________________________________________ Chapter VI.--Explanation of the words of Christ, "No man knoweth the Father, but the Son," etc.; which words the heretics misinterpret. Proof that, by the Father revealing the Son, and by the Son being revealed, the Father was never unknown. 1. For the Lord, revealing Himself to His disciples, that He Himself is the Word, who imparts knowledge of the Father, and reproving the Jews, who imagined that they, had [the knowledge of] God, while they nevertheless rejected His Word, through whom God is made known, declared, "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whom the Son has willed to reveal [Him]." [3857] Thus hath Matthew set it down, and Luke in like manner, and Mark [3858] the very same; for John omits this passage. They, however, who would be wiser than the apostles, write [the verse] in the following manner: "No man knew the Father, but the Son; nor the Son, but the Father, and he to whom the Son has willed to reveal [Him];" and they explain it as if the true God were known to none prior to our Lord's advent; and that God who was announced by the prophets, they allege not to be the Father of Christ. 2. But if Christ did then [only] begin to have existence when He came [into the world] as man, and [if] the Father did remember [only] in the times of Tiberius Cæsar to provide for [the wants of] men, and His Word was shown to have not always coexisted with His creatures; [it may be remarked that] neither then was it necessary that another God should be proclaimed, but [rather] that the reasons for so great carelessness and neglect on His part should be made the subject of investigation. For it is fitting that no such question should arise, and gather such strength, that it would indeed both change God, and destroy our faith in that Creator who supports us by means of His creation. For as we do direct our faith towards the Son, so also should we possess a firm and immoveable love towards the Father. In his book against Marcion, Justin [3859] does well say: "I would not have believed the Lord Himself, if He had announced any other than He who is our framer, maker, and nourisher. But because the only-begotten Son came to us from the one God, who both made this world and formed us, and contains and administers all things, summing up His own handiwork in Himself, my faith towards Him is stedfast, and my love to the Father immoveable, God bestowing both upon us." 3. For no one can know the Father, unless through the Word of God, that is, unless by the Son revealing [Him]; neither can he have knowledge of the Son, unless through the good pleasure of the Father. But the Son performs the good pleasure of the Father; for the Father sends, and the Son is sent, and comes. And His Word knows that His Father is, as far as regards us, invisible and infinite; and since He cannot be declared [by any one else], He does Himself declare Him to us; and, on the other hand, it is the Father alone who knows His own Word. And both these truths has our Lord declared. Wherefore the Son reveals the knowledge of the Father through His own manifestation. For the manifestation of the Son is the knowledge of the Father; for all things are manifested through the Word. In order, therefore, that we might know that the Son who came is He who imparts to those believing on Him a knowledge of the Father, He said to His disciples: [3860] "No man knoweth the Son but the Father, nor the Father but the Son, and those to whomsoever the Son shall reveal Him;" thus setting Himself forth and the Father as He [really] is, that we may not receive any other Father, except Him who is revealed by the Son. 4. But this [Father] is the Maker of heaven and earth, as is shown from His words; and not he, the false father, who has been invented by Marcion, or by Valentinus, or by Basilides, or by Carpocrates, or by Simon, or by the rest of the "Gnostics," falsely so called. For none of these was the Son of God; but Christ Jesus our Lord [was], against whom they set their teaching in opposition, and have the daring to preach an unknown God. But they ought to hear [this] against themselves: How is it that He is unknown, who is known by them? for, whatever is known even by a few, is not unknown. But the Lord did not say that both the Father and the Son could not be known at all (in totum), for in that case His advent would have been superfluous. For why did He come hither? Was it that He should say to us, "Never mind seeking after God; for He is unknown, and ye shall not find Him;" as also the disciples of Valentinus falsely declare that Christ said to their Æons? But this is indeed vain. For the Lord taught us that no man is capable of knowing God, unless he be taught of God; that is, that God cannot be known without God: but that this is the express will of the Father, that God should be known. For they shall know [3861] Him to whomsoever the Son has revealed Him. 5. And for this purpose did the Father reveal the Son, that through His instrumentality He might be manifested to all, and might receive those righteous ones who believe in Him into incorruption and everlasting enjoyment (now, to believe in Him is to do His will); but He shall righteously shut out into the darkness which they have chosen for themselves, those who do not believe, and who do consequently avoid His light. The Father therefore has revealed Himself to all, by making His Word visible to all; and, conversely, the Word has declared to all the Father and the Son, since He has become visible to all. And therefore the righteous judgment of God [shall fall] upon all who, like others, have seen, but have not, like others, believed. 6. For by means of the creation itself, the Word reveals God the Creator; and by means of the world [does He declare] the Lord the Maker of the world; and by means of the formation [of man] the Artificer who formed him; and by the Son that Father who begat the Son: and these things do indeed address all men in the same manner, but all do not in the same way believe them. But by the law and the prophets did the Word preach both Himself and the Father alike [to all]; and all the people heard Him alike, but all did not alike believe. And through the Word Himself who had been made visible and palpable, was the Father shown forth, although all did not equally believe in Him; but all saw the Father in the Son: for the Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spake with Christ when He was present [upon earth], and they named Him God. Yea, even the demons exclaimed, on beholding the Son: "We know Thee who Thou art, the Holy One of God." [3862] And the devil looking at Him, and tempting Him, said: "If Thou art the Son of God;" [3863] --all thus indeed seeing and speaking of the Son and the Father, but all not believing [in them]. 7. For it was fitting that the truth should receive testimony from all, and should become [a means of] judgment for the salvation indeed of those who believe, but for the condemnation of those who believe not; that all should be fairly judged, and that the faith in the Father and Son should be approved by all, that is, that it should be established by all [as the one means of salvation], receiving testimony from all, both from those belonging to it, since they are its friends, and by those having no connection with it, though they are its enemies. For that evidence is true, and cannot be gainsaid, which elicits even from its adversaries striking [3864] testimonies in its behalf; they being convinced with respect to the matter in hand by their own plain contemplation of it, and bearing testimony to it, as well as declaring it. [3865] But after a while they break forth into enmity, and become accusers [of what they had approved], and are desirous that their own testimony should not be [regarded as] true. He, therefore, who was known, was not a different being from Him who declared "No man knoweth the Father," but one and the same, the Father making all things subject to Him; while He received testimony from all that He was very man, and that He was very God, from the Father, from the Spirit, from angels, from the creation itself, from men, from apostate spirits and demons, from the enemy, and last of all, from death itself. But the Son, administering all things for the Father, works from the beginning even to the end, and without Him no man can attain the knowledge of God. For the Son is the knowledge of the Father; but the knowledge of the Son is in the Father, and has been revealed through the Son; and this was the reason why the Lord declared: "No man knoweth the Son, but the Father; nor the Father, save the Son, and those to whomsoever the Son shall reveal [Him]." [3866] For "shall reveal" was said not with reference to the future alone, as if then [only] the Word had begun to manifest the Father when He was born of Mary, but it applies indifferently throughout all time. For the Son, being present with His own handiwork from the beginning, reveals the Father to all; to whom He wills, and when He wills, and as the Father wills. Wherefore, then, in all things, and through all things, there is one God, the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in Him. __________________________________________________________________ [3857] Matt. xi. 27; Luke x. 22. [3858] Not now to be found in Mark's Gospel. [3859] Photius, 125, makes mention of Justin Martyr's work, logoi kata Markionos. See also Eusebius's Ecclesiastical History, book iv. c. 18, where this passage of Irenæus is quoted. [The vast importance of Justin's startling remark is that it hinges on the words of Christ Himself, concerning His antecedents and notes as set forth in the Scriptures, St. John v. 30-39.] [3860] [A most emphatic and pregnant text which Irenæus here expounds with great beauty. The reference (St. Matt. xi. 27) seems to have been inadvertently omitted in this place where the repetition is desirable.] [3861] The ordinary text reads cognoscunt, i.e., do know; but Harvey thinks it should be the future--cognoscent. [3862] Mark i. 24. [3863] Matt. iv. 3; Luke iv. 3. [3864] Singula, which with Massuet we here understand in the sense of singularia. [3865] Some, instead of significantibus, read signantibus, "stamping it as true." [3866] Matt. xi. 27; Luke x. 22. Harvey observes here, that "it is remarkable that this text, having been correctly quoted a short time previously in accordance with the received Greek text, ho ean bouletas ho huios apokalupsai, the translator now not only uses the single verb revelaverit, but says pointedly that it was so written by the venerable author." It is probable, therefore, that the previous passage has been made to harmonize with the received text by a later hand; with which, however, the Syriac form agrees. __________________________________________________________________ Chapter VII.--Recapitulation of the foregoing argument, showing that Abraham, through the revelation of the Word, knew the Father, and the coming of the Son of God. For this cause, he rejoiced to see the day of Christ, when the promises made to him should be fulfilled. The fruit of this rejoicing has flowed to posterity, viz., to those who are partakers in the faith of Abraham, but not to the Jews who reject the Word of God. 1. Therefore Abraham also, knowing the Father through the Word, who made heaven and earth, confessed Him to be God; and having learned, by an announcement [made to him], that the Son of God would be a man among men, by whose advent his seed should be as the stars of heaven, he desired to see that day, so that he might himself also embrace Christ; and, seeing it through the spirit of prophecy, he rejoiced. [3867] Wherefore Simeon also, one of his descendants, carried fully out the rejoicing of the patriarch, and said: "Lord, now lettest Thou Thy servant depart in peace. For mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: a light for the revelation of the Gentiles, [3868] and the glory of the people Israel." [3869] And the angels, in like manner, announced tidings of great joy to the shepherds who were keeping watch by night. [3870] Moreover, Mary said, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my salvation;" [3871] --the rejoicing of Abraham descending upon those who sprang from him,--those, namely, who were watching, and who beheld Christ, and believed in Him; while, on the other hand, there was a reciprocal rejoicing which passed backwards from the children to Abraham, who did also desire to see the day of Christ's coming. Rightly, then, did our Lord bear witness to him, saying, "Your father Abraham rejoiced to see my day; and he saw it, and was glad." 2. For not alone upon Abraham's account did He say these things, but also that He might point out how all who have known God from the beginning, and have foretold the advent of Christ, have received the revelation from the Son Himself; who also in the last times was made visible and passible, and spake with the human race, that He might from the stones raise up children unto Abraham, and fulfil the promise which God had given him, and that He might make his seed as the stars of heaven, [3872] as John the Baptist says: "For God is able from these stones to raise up children unto Abraham." [3873] Now, this Jesus did by drawing us off from the religion of stones, and bringing us over from hard and fruitless cogitations, and establishing in us a faith like to Abraham. As Paul does also testify, saying that we are children of Abraham because of the similarity of our faith, and the promise of inheritance. [3874] 3. He is therefore one and the same God, who called Abraham and gave him the promise. But He is the Creator, who does also through Christ prepare lights in the world, [namely] those who believe from among the Gentiles. And He says, "Ye are the light of the world;" [3875] that is, as the stars of heaven. Him, therefore, I have rightly shown to be known by no man, unless by the Son, and to whomsoever the Son shall reveal Him. But the Son reveals the Father to all to whom He wills that He should be known; and neither without the goodwill of the Father nor without the agency of the Son, can any man know God. Wherefore did the Lord say to His disciples, "I am the way, the truth, and the life and no man cometh unto the Father but by Me. If ye had known Me, ye would have known My Father also: and from henceforth ye have both known Him, and have seen Him." [3876] From these words it is evident, that He is known by the Son, that is, by the Word. 4. Therefore have the Jews departed from God, in not receiving His Word, but imagining that they could know the Father [apart] by Himself, without the Word, that is, without the Son; they being ignorant of that God who spake in human shape to Abraham, [3877] and again to Moses, saying, "I have surely seen the affliction of My people in Egypt, and I have come down to deliver them." [3878] For the Son, who is the Word of God, arranged these things beforehand from the beginning, the Father being in no want of angels, in order that He might call the creation into being, and form man, for whom also the creation was made; nor, again, standing in need of any instrumentality for the framing of created things, or for the ordering of those things which had reference to man; while, [at the same time,] He has a vast and unspeakable number of servants. For His offspring and His similitude [3879] do minister to Him in every respect; that is, the Son and the Holy Spirit, the Word and Wisdom; whom all the angels serve, and to whom they are subject. Vain, therefore, are those who, because of that declaration, "No man knoweth the Father, but the Son," [3880] do introduce another unknown Father. __________________________________________________________________ [3867] Gen. xvii. 17. [3868] The text has oculorum, probably by mistake for populorum. [3869] Luke ii. 29, etc. [3870] Luke ii. 8. [3871] Luke i. 46. [3872] Gen. xv. 5. [3873] Matt. iii. 9. [3874] Rom. iv. 12; Gal. iv. 28. [3875] Matt. v. 14. [3876] John xiv. 6, 7. [3877] Gen. xviii. 1. [3878] Ex. iii. 7, 8. [3879] Massuet here observes, that the fathers called the Holy Spirit the similitude of the Son. [3880] Matt. xi. 27; Luke x. 22. __________________________________________________________________ Chapter VIII.--Vain attempts of Marcion and his followers, who exclude Abraham from the salvation bestowed by Christ, who liberated not only Abraham, but the seed of Abraham, by fulfilling and not destroying the law when He healed on the Sabbath-day. 1. Vain, too, is [the effort of] Marcion and his followers when they [seek to] exclude Abraham from the inheritance, to whom the Spirit through many men, and now by Paul, bears witness, that "he believed God, and it was imputed unto him for righteousness." [3881] And the Lord [also bears witness to him,] in the first place, indeed, by raising up children to him from the stones, and making his seed as the stars of heaven, saying, "They shall come from the east and from the west, from the north and from the south, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of heaven;" [3882] and then again by saying to the Jews, "When ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of heaven, but you yourselves cast out." [3883] This, then, is a clear point, that those who disallow his salvation, and frame the idea of another God besides Him who made the promise to Abraham, are outside the kingdom of God, and are disinherited from [the gift of] incorruption, setting at naught and blaspheming God, who introduces, through Jesus Christ, Abraham to the kingdom of heaven, and his seed, that is, the Church, upon which also is conferred the adoption and the inheritance promised to Abraham. 2. For the Lord vindicated Abraham's posterity by loosing them from bondage and calling them to salvation, as He did in the case of the woman whom He healed, saying openly to those who had not faith like Abraham, "Ye hypocrites, [3884] doth not each one of you on the Sabbath-days loose his ox or his ass, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound these eighteen years, be loosed from this bond on the Sabbath-days?" [3885] It is clear therefore, that He loosed and vivified those who believe in Him as Abraham did, doing nothing contrary to the law when He healed upon the Sabbath-day. For the law did not prohibit men from being healed upon the Sabbaths; [on the contrary,] it even circumcised them upon that day, and gave command that the offices should be performed by the priests for the people; yea, it did not disallow the healing even of dumb animals. Both at Siloam and on frequent subsequent [3886] occasions, did He perform cures upon the Sabbath; and for this reason many used to resort to Him on the Sabbath-days. For the law commanded them to abstain from every servile work, that is, from all grasping after wealth which is procured by trading and by other worldly business; but it exhorted them to attend to the exercises of the soul, which consist in reflection, and to addresses of a beneficial kind for their neighbours' benefit. And therefore the Lord reproved those who unjustly blamed Him for having healed upon the Sabbath-days. For He did not make void, but fulfilled the law, by performing the offices of the high priest, propitiating God for men, and cleansing the lepers, healing the sick, and Himself suffering death, that exiled man might go forth from condemnation, and might return without fear to his own inheritance. 3. And again, the law did not forbid those who were hungry on the Sabbath-days to take food lying ready at hand: it did, however, forbid them to reap and to gather into the barn. And therefore did the Lord say to those who were blaming His disciples because they plucked and ate the ears of corn, rubbing them in their hands, "Have ye not read this, what David did, when himself was an hungered; how he went into the house of God, and ate the shew-bread, and gave to those who were with him; which it is not lawful to eat, but for the priests alone?" [3887] justifying His disciples by the words of the law, and pointing out that it was lawful for the priests to act freely. For David had been appointed a priest by God, although Saul persecuted him. For all the righteous possess the sacerdotal rank. [3888] And all the apostles of the Lord are priests, who do inherit here neither lands nor houses, but serve God and the altar continually. Of whom Moses also says in Deuteronomy, when blessing Levi, "Who said unto his father and to his mother, I have not known thee; neither did he acknowledge his brethren, and he disinherited his own sons: he kept Thy commandments, and observed Thy covenant." [3889] But who are they that have left father and mother, and have said adieu to all their neighbours, on account of the word of God and His covenant, unless the disciples of the Lord? Of whom again Moses says, "They shall have no inheritance, for the Lord Himself is their inheritance." [3890] And again, "The priests the Levites shall have no part in the whole tribe of Levi, nor substance with Israel; their substance is the offerings (fructifications) of the Lord: these shall they eat." [3891] Wherefore also Paul says, "I do not seek after a gift, but I seek after fruit." [3892] To His disciples He said, who had a priesthood of the Lord, [3893] to whom it was lawful when hungry to eat the ears of corn, [3894] "For the workman is worthy of his meat." [3895] And the priests in the temple profaned the Sabbath, and were blameless. Wherefore, then, were they blameless? Because when in the temple they were not engaged in secular affairs, but in the service of the Lord, fulfilling the law, but not going beyond it, as that man did, who of his own accord carried dry wood into the camp of God, and was justly stoned to death. [3896] "For every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire;" [3897] and "whosoever shall defile the temple of God, him shall God defile." [3898] __________________________________________________________________ [3881] Rom. iv. 3. [3882] Matt. viii. 11. [3883] Luke xiii. 28. [3884] Harvey prefers the singular-- "hypocrite." [3885] Luke xiii. 15, 16. [3886] The text here is rather uncertain. Harvey's conjectural reading of et jam for etiam has been followed. [3887] Luke vi. 3, 4. [3888] This clause is differently quoted by Antonius Melissa and John Damascenus, thus: Pas basileus dikaios hieratiken echei taxin, i.e., Every righteous king possesses a priestly order. Comp. 1 Pet. ii. 5, 9. [And with St. Peter's testimony to the priesthood of the laity, compare the same under the law. Ex. xix. 6. The Western Church has recognised the "Episcopate ab extra" of sovereigns; while, in the East, it has grown into Cæsaropapism.] [3889] Deut. xxxiii. 9. [3890] Num. xviii. 20. [3891] Deut. xviii. 1. [3892] Phil. iv. 17. [3893] Literally, "the Lord's Levitical substance"--Domini Leviticam substantiam. [3894] Literally, "to take food from seeds." [3895] Matt. x. 10. [3896] Num. xv. 32, etc. [3897] Matt. iii. 10. [3898] 1 Cor. iii. 17. __________________________________________________________________ Chapter IX.--There is but one author, and one end to both covenants. 1. All things therefore are of one and the same substance, that is, from one and the same God; as also the Lord says to the disciples "Therefore every scribe, which is instructed unto the kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things new and old." [3899] He did not teach that he who brought forth the old was one, and he that brought forth the new, another; but that they were one and the same. For the Lord is the good man of the house, who rules the entire house of His Father; and who delivers a law suited both for slaves and those who are as yet undisciplined; and gives fitting precepts to those that are free, and have been justified by faith, as well as throws His own inheritance open to those that are sons. And He called His disciples "scribes" and "teachers of the kingdom of heaven;" of whom also He elsewhere says to the Jews: "Behold, I send unto you wise men, and scribes, and teachers; and some of them ye shall kill, and persecute from city to city." [3900] Now, without contradiction, He means by those things which are brought forth from the treasure new and old, the two covenants; the old, that giving of the law which took place formerly; and He points out as the new, that manner of life required by the Gospel, of which David says, "Sing unto the Lord a new song;" [3901] and Esaias, "Sing unto the Lord a new hymn. His beginning (initium), His name is glorified from the height of the earth: they declare His powers in the isles." [3902] And Jeremiah says: "Behold, I will make a new covenant, not as I made with your fathers" [3903] in Mount Horeb. But one and the same householder produced both covenants, the Word of God, our Lord Jesus Christ, who spake with both Abraham and Moses, and who has restored us anew to liberty, and has multiplied that grace which is from Himself. 2. He declares: "For in this place is One greater than the temple." [3904] But [the words] greater and less are not applied to those things which have nothing in common between themselves, and are of an opposite nature, and mutually repugnant; but are used in the case of those of the same substance, and which possess properties in common, but merely differ in number and size; such as water from water, and light from light, and grace from grace. Greater, therefore, is that legislation which has been given in order to liberty than that given in order to bondage; and therefore it has also been diffused, not throughout one nation [only], but over the whole world. For one and the same Lord, who is greater than the temple, greater than Solomon, and greater than Jonah, confers gifts upon men, that is, His own presence, and the resurrection from the dead; but He does not change God, nor proclaim another Father, but that very same one, who always has more to measure out to those of His household. And as their love towards God increases, He bestows more and greater [gifts]; as also the Lord said to His disciples: "Ye shall see greater things than these." [3905] And Paul declares: "Not that I have already attained, or that I am justified, or already have been made perfect. For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away." [3906] As, therefore, when that which is perfect is come, we shall not see another Father, but Him whom we now desire to see (for "blessed are the pure in heart: for they shall see God" [3907] ); neither shall we look for another Christ and Son of God, but Him who [was born] of the Virgin Mary, who also suffered, in whom too we trust, and whom we love; as Esaias says: "And they shall say in that day, Behold our Lord God, in whom we have trusted, and we have rejoiced in our salvation;" [3908] and Peter says in his Epistle: "Whom, not seeing, ye love; in whom, though now ye see Him not, ye have believed, ye shall rejoice with joy unspeakable;" [3909] neither do we receive another Holy Spirit, besides Him who is with us, and who cries, "Abba, Father;" [3910] and we shall make increase in the very same things [as now], and shall make progress, so that no longer through a glass, or by means of enigmas, but face to face, we shall enjoy the gifts of God;--so also now, receiving more than the temple, and more than Solomon, that is, the advent of the Son of God, we have not been taught another God besides the Framer and the Maker of all, who has been pointed out to us from the beginning; nor another Christ, the Son of God, besides Him who was foretold by the prophets. 3. For the new covenant having been known and preached by the prophets, He who was to carry it out according to the good pleasure of the Father was also preached, having been revealed to men as God pleased; that they might always make progress through believing in Him, and by means of the [successive] covenants, should gradually attain to perfect salvation. [3911] For there is one salvation and one God; but the precepts which form the man are numerous, and the steps which lead man to God are not a few. It is allowable for an earthly and temporal king, though he is [but] a man, to grant to his subjects greater advantages at times: shall not this then be lawful for God, since He is [ever] the same, and is always willing to confer a greater [degree of] grace upon the human race, and to honour continually with many gifts those who please Him? But if this be to make progress, [namely,] to find out another Father besides Him who was preached from the beginning; and again, besides him who is imagined to have been discovered in the second place, to find out a third other, --then the progress of this man will consist in his also proceeding from a third to a fourth; and from this, again, to another and another: and thus he who thinks that he is always making progress of such a kind, will never rest in one God. For, being driven away from Him who truly is [God], and being turned backwards, he shall be for ever seeking, yet shall never find out God; [3912] but shall continually swim in an abyss without limits, unless, being converted by repentance, he return to the place from which he had been cast out, confessing one God, the Father, the Creator, and believing [in Him] who was declared by the law and the prophets, who was borne witness to by Christ, as He did Himself declare to those who were accusing His disciples of not observing the tradition of the elders: "Why do ye make void the law of God by reason of your tradition? For God said, Honour thy father and mother; and, Whosoever curseth father or mother, let him die the death." [3913] And again, He says to them a second time: "And ye have made void the word of God [3914] by reason of your tradition;" Christ confessing in the plainest manner Him to be Father and God, who said in the law, "Honour thy father and mother; that it may be well with thee." [3915] For the true God did confess the commandment of the law as the word of God, and called no one else God besides His own Father. __________________________________________________________________ [3899] Matt. xiii. 52. [3900] Matt. xxiii. 34. [3901] Ps. xcvi. 1. [3902] Isa. xlii. 10, quoted from memory. [3903] Jer. xxxi. 31. [3904] Matt. xii. 6. [3905] John i. 50. [3906] These words of Scripture are quoted by memory from Phil. iii. 12, 1 Cor. iv. 4, and 1 Cor. xiii. 9, 10. It is remarkable that the second is incorporated with the preceding in a similar way, in the ancient Italic version known as the St. Germain copy. [3907] Matt. v. 8. [3908] Isa. xxv. 9. [3909] 1 Pet. i. 8. [3910] Rom. viii. 15. [3911] This is in accordance with Harvey's text-- "Maturescere profectum salutis." Grabe, however, reads, "Maturescere prefectum salutis;" making this equivalent to "ad prefectam salutem." In most mss. "profectum" and "prefectum" would be written alike. The same word ("profectus") occurs again almost immediately, with an evident reference to and comparison with this clause. [3912] 2 Tim. iii. 7. [3913] Matt. xv. 3, 4. [3914] Another variation from the textus receptus borne out by the Codex Bezæ, and some ancient versions. [3915] Ex. xx. 12, LXX. __________________________________________________________________ Chapter X.--The Old Testament Scriptures, and those written by Moses in particular, do everywhere make mention of the Son of God, and foretell His advent and passion. From this fact it follows that they were inspired by one and the same God. 1. Wherefore also John does appropriately relate that the Lord said to the Jews: "Ye search the Scriptures, in which ye think ye have eternal life; these are they which testify of me. And ye are not willing to come unto Me, that ye may have life." [3916] How therefore did the Scriptures testify of Him, unless they were from one and the same Father, instructing men beforehand as to the advent of His Son, and foretelling the salvation brought in by Him? "For if ye had believed Moses, ye would also have believed Me; for he wrote of Me;" [3917] [saying this,] no doubt, because the Son of God is implanted everywhere throughout his writings: at one time, indeed, speaking with Abraham, when about to eat with him; at another time with Noah, giving to him the dimensions [of the ark]; at another; inquiring after Adam; at another, bringing down judgment upon the Sodomites; and again, when He becomes visible, [3918] and directs Jacob on his journey, and speaks with Moses from the bush. [3919] And it would be endless to recount [the occasions] upon which the Son of God is shown forth by Moses. Of the day of His passion, too, he was not ignorant; but foretold Him, after a figurative manner, by the name given to the passover; [3920] and at that very festival, which had been proclaimed such a long time previously by Moses, did our Lord suffer, thus fulfilling the passover. And he did not describe the day only, but the place also, and the time of day at which the sufferings ceased, [3921] and the sign of the setting of the sun, saying: "Thou mayest not sacrifice the passover within any other of thy cities which the Lord God gives thee; but in the place which the Lord thy God shall choose that His name be called on there, thou shalt sacrifice the passover at even, towards the setting of the sun." [3922] 2. And already he had also declared His advent, saying, "There shall not fail a chief in Judah, nor a leader from his loins, until He come for whom it is laid up, and He is the hope of the nations; binding His foal to the vine, and His ass's colt to the creeping ivy. He shall wash His stole in wine, and His upper garment in the blood of the grape; His eyes shall be more joyous than wine, [3923] and His teeth whiter than milk." [3924] For, let those who have the reputation of investigating everything, inquire at what time a prince and leader failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass's colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, "Ye infatuated people, and unwise, do ye thus requite the Lord?" [3925] And again, he indicates that He who from the beginning founded and created them, the Word, who also redeems and vivifies us in the last times, is shown as hanging on the tree, and they will not believe on Him. For he says, "And thy life shall be hanging before thine eyes, and thou wilt not believe thy life." [3926] And again, "Has not this same one thy Father owned thee, and made thee, and created thee?" [3927] __________________________________________________________________ [3916] John v. 39, 40. [3917] John v. 46. [3918] See Gen. xviii. 13 and Gen. xxxi. 11, etc. There is an allusion here to a favourite notion among the Fathers, derived from Philo the Jew, that the name Israel was compounded from the three Hebrew words 'ys r'h 'l, i.e., "the man seeing God." [3919] Ex. iii. 4, etc. [3920] Feuardent infers with great probability from this passage, that Irenæus, like Tertullian and others of the Fathers, connected the word Pascha with paschein, to suffer. [The LXX. constantly giving colour to early Christian ideas in this manner, they concluded, perhaps, that such coincidences were designed. The LXX. were credited with a sort of inspiration, as we learn from our author.] [3921] Latin, "et extremitatem temporum." [3922] Deut. xvi. 5, 6. [3923] The Latin is, "lætifici oculi ejus a vino," the Hebrew method of indicating comparison being evidently imitated. [3924] Gen. xlix. 10-12, LXX. [3925] Deut. xxxii. 6. [3926] Deut. xxviii. 66. Tertullian, Cyprian, and other early Fathers, agree with Irenæus in his exposition of this text. [3927] Deut. xxxii. 6. "Owned thee," i.e., following the meaning of the Hebrew, "owned thee by generation." __________________________________________________________________ Chapter XI.--The old prophets and righteous men knew beforehand of the advent of Christ, and earnestly desired to see and hear Him, He revealing himself in the Scriptures by the Holy Ghost, and without any change in Himself, enriching men day by day with benefits, but conferring them in greater abundance on later than on former generations. 1. But that it was not only the prophets and many righteous men, who, foreseeing through the Holy Spirit His advent, prayed that they might attain to that period in which they should see their Lord face to face, and hear His words, the Lord has made manifest, when He says to His disciples, "Many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." [3928] In what way, then, did they desire both to hear and to see, unless they had foreknowledge of His future advent? But how could they have foreknown it, unless they had previously received foreknowledge from Himself? And how do the Scriptures testify of Him, unless all things had ever been revealed and shown to believers by one and the same God through the Word; He at one time conferring with His creature, and at another propounding His law; at one time, again, reproving, at another exhorting, and then setting free His servant, and adopting him as a son (in filium); and, at the proper time, bestowing an incorruptible inheritance, for the purpose of bringing man to perfection? For He formed him for growth and increase, as the Scripture says: "Increase and multiply." [3929] 2. And in this respect God differs from man, that God indeed makes, but man is made; and truly, He who makes is always the same; but that which is made must receive both beginning, and middle, and addition, and increase. And God does indeed create after a skilful manner, while, [as regards] man, he is created skilfully. God also is truly perfect in all things, Himself equal and similar to Himself, as He is all light, and all mind, and all substance, and the fount of all good; but man receives advancement and increase towards God. For as God is always the same, so also man, when found in God, shall always go on towards God. For neither does God at any time cease to confer benefits upon, or to enrich man; nor does man ever cease from receiving the benefits, and being enriched by God. For the receptacle of His goodness, and the instrument of His glorification, is the man who is grateful to Him that made him; and again, the receptacle of His just judgment is the ungrateful man, who both despises his Maker and is not subject to His Word; who has promised that He will give very much to those always bringing forth fruit, and more [and more] to those who have the Lord's money. "Well done," He says, "good and faithful servant: because thou hast been faithful in little, I will appoint thee over many things; enter thou into the joy of thy Lord." [3930] The Lord Himself thus promises very much. 3. As, therefore, He has promised to give very much to those who do now bring forth fruit, according to the gift of His grace, but not according to the changeableness of "knowledge;" for the Lord remains the same, and the same Father is revealed; thus, therefore, has the one and the same Lord granted, by means of His advent, a greater gift of grace to those of a later period, than what He had granted to those under the Old Testament dispensation. For they indeed used to hear, by means of [His] servants, that the King would come, and they rejoiced to a certain extent, inasmuch as they hoped for His coming; but those who have beheld Him actually present, and have obtained liberty, and been made partakers of His gifts, do possess a greater amount of grace, and a higher degree of exultation, rejoicing because of the King's arrival: as also David says, "My soul shall rejoice in the Lord; it shall be glad in His salvation." [3931] And for this cause, upon His entrance into Jerusalem, all those who were in the way [3932] recognised David their king in His sorrow of soul, and spread their garments for Him, and ornamented the way with green boughs, crying out with great joy and gladness, "Hosanna to the Son of David; blessed is He that cometh in the name of the Lord: hosanna in the highest." [3933] But to the envious wicked stewards, who circumvented those under them, and ruled over those that had no great intelligence, [3934] and for this reason were unwilling that the king should come, and who said to Him, "Hearest thou what these say?" did the Lord reply, "Have ye never read, Out of the mouths of babes and sucklings hast Thou perfected praise?" [3935] --thus pointing out that what had been declared by David concerning the Son of God, was accomplished in His own person; and indicating that they were indeed ignorant of the meaning of the Scripture and the dispensation of God; but declaring that it was Himself who was announced by the prophets as Christ, whose name is praised in all the earth, and who perfects praise to His Father from the mouth of babes and sucklings; wherefore also His glory has been raised above the heavens. 4. If, therefore, the self-same person is present who was announced by the prophets, our Lord Jesus Christ, and if His advent has brought in a fuller [measure of] grace and greater gifts to those who have received Him, it is plain that the Father also is Himself the same who was proclaimed by the prophets, and that the Son, on His coming, did not spread the knowledge of another Father, but of the same who was preached from the beginning; from whom also He has brought down liberty to those who, in a lawful manner, and with a willing mind, and with all the heart, do Him service; whereas to scoffers, and to those not subject to God, but who follow outward purifications for the praise of men (which observances had been given as a type of future things,--the law typifying, as it were, certain things in a shadow, and delineating eternal things by temporal, celestial by terrestrial), and to those who pretend that they do themselves observe more than what has been prescribed, as if preferring their own zeal to God Himself, while within they are full of hypocrisy, and covetousness, and all wickedness,-- [to such] has He assigned everlasting perdition by cutting them off from life. __________________________________________________________________ [3928] Matt. xiii. 17. [3929] Gen. i. 28. [3930] Matt. xxv. 21, etc. [3931] Ps. xxxv. 9. [3932] Or, "all those who were in the way of David"--omnes qui erant in viâ David, in dolore animæ cognoverunt suum regem. [3933] Matt. xxi. 8. [3934] The Latin text is ambiguous: "dominabantur eorum, quibus ratio non constabat." The rendering may be, "and ruled over those things with respect to which it was not right that they should do so." [3935] Matt. xxi. 16; Ps. viii. 3. __________________________________________________________________ Chapter XII.--It clearly appears that there was but one author of both the old and the new law, from the fact that Christ condemned traditions and customs repugnant to the former, while He confirmed its most important precepts, and taught that He was Himself the end of the Mosaic law. 1. For the tradition of the elders themselves, which they pretended to observe from the law, was contrary to the law given by Moses. Wherefore also Esaias declares: "Thy dealers mix the wine with water," [3936] showing that the elders were in the habit of mingling a watered tradition with the simple command of God; that is, they set up a spurious law, and one contrary to the [true] law; as also the Lord made plain, when He said to them, "Why do ye transgress the commandment of God, for the sake of your tradition?" [3937] For not only by actual transgression did they set the law of God at nought, mingling the wine with water; but they also set up their own law in opposition to it, which is termed, even to the present day, the pharisaical. In this [law] they suppress certain things, add others, and interpret others, again, as they think proper, which their teachers use, each one in particular; and desiring to uphold these traditions, they were unwilling to be subject to the law of God, which prepares them for the coming of Christ. But they did even blame the Lord for healing on the Sabbath-days, which, as I have already observed, the law did not prohibit. For they did themselves, in one sense, perform acts of healing upon the Sabbath-day, when they circumcised a man [on that day]; but they did not blame themselves for transgressing the command of God through tradition and the aforesaid pharisaical law, and for not keeping the commandment of the law, which is the love of God. 2. But that this is the first and greatest commandment, and that the next [has respect to love] towards our neighbour, the Lord has taught, when He says that the entire law and the prophets hang upon these two commandments. Moreover, He did not Himself bring down [from heaven] any other commandment greater than this one, but renewed this very same one to His disciples, when He enjoined them to love God with all their heart, and others as themselves. But if He had descended from another Father, He never would have made use of the first and greatest commandment of the law; but He would undoubtedly have endeavoured by all means to bring down a greater one than this from the perfect Father, so as not to make use of that which had been given by the God of the law. And Paul in like manner declares, "Love is the fulfilling of the law:" [3938] and [he declares] that when all other things have been destroyed, there shall remain "faith, hope, and love; but the greatest of all is love;" [3939] and that apart from the love of God, neither knowledge avails anything, [3940] nor the understanding of mysteries, nor faith, nor prophecy, but that without love all are hollow and vain; moreover, that love makes man perfect; and that he who loves God is perfect, both in this world and in that which is to come. For we do never cease from loving God; but in proportion as we continue to contemplate Him, so much the more do we love Him. 3. As in the law, therefore, and in the Gospel [likewise], the first and greatest commandment is, to love the Lord God with the whole heart, and then there follows a commandment like to it, to love one's neighbour as one's self; the author of the law and the Gospel is shown to be one and the same. For the precepts of an absolutely perfect life, since they are the same in each Testament, have pointed out [to us] the same God, who certainly has promulgated particular laws adapted for each; but the more prominent and the greatest [commandments], without which salvation cannot [be attained], He has exhorted [us to observe] the same in both. 4. The Lord, too, does not do away with this [God], when He shows that the law was not derived from another God, expressing Himself as follows to those who were being instructed by Him, to the multitude and to His disciples: "The scribes and Pharisees sit in Moses' seat. All, therefore, whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens, and lay them upon men's shoulders; but they themselves will not so much as move them with a finger." [3941] He therefore did not throw blame upon that law which was given by Moses, when He exhorted it to be observed, Jerusalem being as yet in safety; but He did throw blame upon those persons, because they repeated indeed the words of the law, yet were without love. And for this reason were they held as being unrighteous as respects God, and as respects their neighbours. As also Isaiah says: "This people honoureth Me with their lips, but their heart is far from Me: howbeit in vain do they worship Me, teaching the doctrines and the commandments of men." [3942] He does not call the law given by Moses commandments of men, but the traditions of the elders themselves which they had invented, and in upholding which they made the law of God of none effect, and were on this account also not subject to His Word. For this is what Paul says concerning these men: "For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth." [3943] And how is Christ the end of the law, if He be not also the final cause of it? For He who has brought in the end has Himself also wrought the beginning; and it is He who does Himself say to Moses, "I have surely seen the affliction of my people which is in Egypt, and I have come down to deliver them;" [3944] it being customary from the beginning with the Word of God to ascend and descend for the purpose of saving those who were in affliction. 5. Now, that the law did beforehand teach mankind the necessity of following Christ, He does Himself make manifest, when He replied as follows to him who asked Him what he should do that he might inherit eternal life: "If thou wilt enter into life, keep the commandments." [3945] But upon the other asking "Which?" again the Lord replies: "Do not commit adultery, do not kill, do not steal, do not bear false witness, honour father and mother, and thou shalt love thy neighbour as thyself,"--setting as an ascending series (velut gradus) before those who wished to follow Him, the precepts of the law, as the entrance into life; and what He then said to one He said to all. But when the former said, "All these have I done" (and most likely he had not kept them, for in that case the Lord would not have said to him, "Keep the commandments"), the Lord, exposing his covetousness, said to him, "If thou wilt be perfect, go, sell all that thou hast, and distribute to the poor; and come, follow me;" promising to those who would act thus, the portion belonging to the apostles (apostolorum partem). And He did not preach to His followers another God the Father, besides Him who was proclaimed by the law from the beginning; nor another Son; nor the Mother, the enthymesis of the Æon, who existed in suffering and apostasy; nor the Pleroma of the thirty Æons, which has been proved vain, and incapable of being believed in; nor that fable invented by the other heretics. But He taught that they should obey the commandments which God enjoined from the beginning, and do away with their former covetousness by good works, [3946] and follow after Christ. But that possessions distributed to the poor do annul former covetousness, Zaccheus made evident, when he said, "Behold, the half of my goods I give to the poor; and if I have defrauded any one, I restore fourfold." [3947] __________________________________________________________________ [3936] Isa. i. 22. [3937] Matt. xv. 3. [3938] Rom. xiii. 10. [3939] 1 Cor. xiii. 13. [3940] 1 Cor. xiii. 2. [3941] Matt. xxiii. 2-4. [3942] Isa. xxix. 13. [3943] Rom. x. 3, 4. [3944] Ex. iii. 7, 8. [3945] Matt. xix. 17, 18, etc. [3946] Harvey here remarks: "In a theological point of view, it should be observed, that no saving merit is ascribed to almsgiving: it is spoken of here as the negation of the vice of covetousness, which is wholly inconsistent with the state of salvation to which we are called." [3947] Luke xix. 8. __________________________________________________________________ Chapter XIII.--Christ did not abrogate the natural precepts of the law, but rather fulfilled and extended them. He removed the yoke and bondage of the old law, so that mankind, being now set free, might serve God with that trustful piety which becometh sons. 1. And that the Lord did not abrogate the natural [precepts] of the law, by which man [3948] is justified, which also those who were justified by faith, and who pleased God, did observe previous to the giving of the law, but that He extended and fulfilled them, is shown from His words. "For," He remarks, "it has been said to them of old time, Do not commit adultery. But I say unto you, That every one who hath looked upon a woman to lust after her, hath committed adultery with her already in his heart." [3949] And again: "It has been said, Thou shalt not kill. But I say unto you, Every one who is angry with his brother without a cause, shall be in danger of the judgment." [3950] And, "It hath been said, Thou shalt not forswear thyself. But I say unto you, Swear not at all; but let your conversation be, Yea, yea, and Nay, nay." [3951] And other statements of a like nature. For all these do not contain or imply an opposition to and an overturning of the [precepts] of the past, as Marcion's followers do strenuously maintain; but [they exhibit] a fulfilling and an extension of them, as He does Himself declare: "Unless your righteousness shall exceed that of the scribes and Pharisees, ye shall not enter into the kingdom of heaven." [3952] For what meant the excess referred to? In the first place, [we must] believe not only in the Father, but also in His Son now revealed; for He it is who leads man into fellowship and unity with God. In the next place, [we must] not only say, but we must do; for they said, but did not. And [we must] not only abstain from evil deeds, but even from the desires after them. Now He did not teach us these things as being opposed to the law, but as fulfilling the law, and implanting in us the varied righteousness of the law. That would have been contrary to the law, if He had commanded His disciples to do anything which the law had prohibited. But this which He did command--namely, not only to abstain from things forbidden by the law, but even from longing after them--is not contrary to [the law], as I have remarked, neither is it the utterance of one destroying the law, but of one fulfilling, extending, and affording greater scope to it. 2. For the law, since it was laid down for those in bondage, used to instruct the soul by means of those corporeal objects which were of an external nature, drawing it, as by a bond, to obey its commandments, that man might learn to serve God. But the Word set free the soul, and taught that through it the body should be willingly purified. Which having been accomplished, it followed as of course, that the bonds of slavery should be removed, to which man had now become accustomed, and that he should follow God without fetters: moreover, that the laws of liberty should be extended, and subjection to the king increased, so that no one who is converted should appear unworthy to Him who set him free, but that the piety and obedience due to the Master of the household should be equally rendered both by servants and children; while the children possess greater confidence [than the servants], inasmuch as the working of liberty is greater and more glorious than that obedience which is rendered in [a state of] slavery. 3. And for this reason did the Lord, instead of that [commandment], "Thou shalt not commit adultery," forbid even concupiscence; and instead of that which runs thus, "Thou shalt not kill," He prohibited anger; and instead of the law enjoining the giving of tithes, [He told us] to share [3953] all our possessions with the poor; and not to love our neighbours only, but even our enemies; and not merely to be liberal givers and bestowers, but even that we should present a gratuitous gift to those who take away our goods. For "to him that taketh away thy coat," He says, "give to him thy cloak also; and from him that taketh away thy goods, ask them not again; and as ye would that men should do unto you, do ye unto them:" [3954] so that we may not grieve as those who are unwilling to be defrauded, but may rejoice as those who have given willingly, and as rather conferring a favour upon our neighbours than yielding to necessity. "And if any one," He says, "shall compel thee [to go] a mile, go with him twain;" [3955] so that thou mayest not follow him as a slave, but may as a free man go before him, showing thyself in all things kindly disposed and useful to thy neighbour, not regarding their evil intentions, but performing thy kind offices, assimilating thyself to the Father, "who maketh His sun to rise upon the evil and the good, and sendeth rain upon the just and unjust." [3956] Now all these [precepts], as I have already observed, were not [the injunctions] of one doing away with the law, but of one fulfilling, extending, and widening it among us; just as if one should say, that the more extensive operation of liberty implies that a more complete subjection and affection towards our Liberator had been implanted within us. For He did not set us free for this purpose, that we should depart from Him (no one, indeed, while placed out of reach of the Lord's benefits, has power to procure for himself the means of salvation), but that the more we receive His grace, the more we should love Him. Now the more we have loved Him, the more glory shall we receive from Him, when we are continually in the presence of the Father. 4. Inasmuch, then, as all natural precepts are common to us and to them (the Jews), they had in them indeed the beginning and origin; but in us they have received growth and completion. For to yield assent to God, and to follow His Word, and to love Him above all, and one's neighbour as one's self (now man is neighbour to man), and to abstain from every evil deed, and all other things of a like nature which are common to both [covenants], do reveal one and the same God. But this is our Lord, the Word of God, who in the first instance certainly drew slaves to God, but afterwards He set those free who were subject to Him, as He does Himself declare to His disciples: "I will not now call you servants, for the servant knoweth not what his lord doeth; but I have called you friends, for all things which I have heard from My Father I have made known." [3957] For in that which He says, "I will not now call you servants," He indicates in the most marked manner that it was Himself who did originally appoint for men that bondage with respect to God through the law, and then afterwards conferred upon them freedom. And in that He says, "For the servant knoweth not what his lord doeth," He points out, by means of His own advent, the ignorance of a people in a servile condition. But when He terms His disciples "the friends of God," He plainly declares Himself to be the Word of God, whom Abraham also followed voluntarily and under no compulsion (sine vinculis), because of the noble nature of his faith, and so became "the friend of God." [3958] But the Word of God did not accept of the friendship of Abraham, as though He stood in need of it, for He was perfect from the beginning ("Before Abraham was," He says, "I am" [3959] ), but that He in His goodness might bestow eternal life upon Abraham himself, inasmuch as the friendship of God imparts immortality to those who embrace it. __________________________________________________________________ [3948] That is, as Harvey observes, the natural man, as described in Rom. ii. 27. [3949] Matt. v. 27, 28. [3950] Matt. v. 21, 22. [3951] Matt. v. 33, etc. [3952] Matt. v. 20. [3953] Matt. xix. 21. [3954] Luke vi. 29-31. [3955] Matt. v. 41. [3956] Matt. v. 45. [3957] John xv. 15. [3958] Jas. ii. 23. [3959] John viii. 58. __________________________________________________________________ Chapter XIV.--If God demands obedience from man, if He formed man, called him and placed him under laws, it was merely for man's welfare; not that God stood in need of man, but that He graciously conferred upon man His favours in every possible manner. 1. In the beginning, therefore, did God form Adam, not as if He stood in need of man, but that He might have [some one] upon whom to confer His benefits. For not alone antecedently to Adam, but also before all creation, the Word glorified His Father, remaining in Him; and was Himself glorified by the Father, as He did Himself declare, "Father, glorify Thou Me with the glory which I had with Thee before the world was." [3960] Nor did He stand in need of our service when He ordered us to follow Him; but He thus bestowed salvation upon ourselves. For to follow the Saviour is to be a partaker of salvation, and to follow light is to receive light. But those who are in light do not themselves illumine the light, but are illumined and revealed by it: they do certainly contribute nothing to it, but, receiving the benefit, they are illumined by the light. Thus, also, service [rendered] to God does indeed profit God nothing, nor has God need of human obedience; but He grants to those who follow and serve Him life and incorruption and eternal glory, bestowing benefit upon those who serve [Him], because they do serve Him, and on His followers, because they do follow Him; but does not receive any benefit from them: for He is rich, perfect, and in need of nothing. But for this reason does God demand service from men, in order that, since He is good and merciful, He may benefit those who continue in His service. For, as much as God is in want of nothing, so much does man stand in need of fellowship with God. For this is the glory of man, to continue and remain permanently in God's service. Wherefore also did the Lord say to His disciples, "Ye have not chosen Me, but I have chosen you;" [3961] indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him. And again, "I will, that where I am, there they also may be, that they may behold My glory;" [3962] not vainly boasting because of this, but desiring that His disciples should share in His glory: of whom Esaias also says, "I will bring thy seed from the east, and will gather thee from the west; and I will say to the north, Give up; and to the south, Keep not back: bring My sons from far, and My daughters from the ends of the earth; all, as many as have been called in My name: for in My glory I have prepared, and formed, and made him." [3963] Inasmuch as then, "wheresoever the carcase is, there shall also the eagles be gathered together," [3964] we do participate in the glory of the Lord, who has both formed us, and prepared us for this, that, when we are with Him, we may partake of His glory. 2. Thus it was, too, that God formed man at the first, because of His munificence; but chose the patriarchs for the sake of their salvation; and prepared a people beforehand, teaching the headstrong to follow God; and raised up prophets upon earth, accustoming man to bear His Spirit [within him], and to hold communion with God: He Himself, indeed, having need of nothing, but granting communion with Himself to those who stood in need of it, and sketching out, like an architect, the plan of salvation to those that pleased Him. And He did Himself furnish guidance to those who beheld Him not in Egypt, while to those who became unruly in the desert He promulgated a law very suitable [to their condition]. Then, on the people who entered into the good land He bestowed a noble inheritance; and He killed the fatted calf for those converted to the Father, and presented them with the finest robe. [3965] Thus, in a variety of ways, He adjusted the human race to an agreement with salvation. On this account also does John declare in the Apocalypse, "And His voice as the sound of many waters." [3966] For the Spirit [of God] is truly [like] many waters, since the Father is both rich and great. And the Word, passing through all those [men], did liberally confer benefits upon His subjects, by drawing up in writing a law adapted and applicable to every class [among them]. 3. Thus, too, He imposed upon the [Jewish] people the construction of the tabernacle, the building of the temple, the election of the Levites, sacrifices also, and oblations, legal monitions, and all the other service of the law. He does Himself truly want none of these things, for He is always full of all good, and had in Himself all the odour of kindness, and every perfume of sweet-smelling savours, even before Moses existed. Moreover, He instructed the people, who were prone to turn to idols, instructing them by repeated appeals to persevere and to serve God, calling them to the things of primary importance by means of those which were secondary; that is, to things that are real, by means of those that are typical; and by things temporal, to eternal; and by the carnal to the spiritual; and by the earthly to the heavenly; as was also said to Moses, "Thou shalt make all things after the pattern of those things which thou sawest in the mount." [3967] For during forty days He was learning to keep [in his memory] the words of God, and the celestial patterns, and the spiritual images, and the types of things to come; as also Paul says: "For they drank of the rock which followed them: and the rock was Christ." [3968] And again, having first mentioned what are contained in the law, he goes on to say: "Now all these things happened to them in a figure; but they were written for our admonition, upon whom the end of the ages is come." For by means of types they learned to fear God, and to continue devoted to His service. __________________________________________________________________ [3960] John xvii. 5. [3961] John xv. 16. [3962] John xvii. 24. [3963] Isa. xliii. 5. [3964] Matt. xxiv. 28. [3965] Luke xv. 22, 23. [3966] Rev. i. 15. [3967] Ex. xxv. 40. [3968] 1 Cor. x. 11. __________________________________________________________________ Chapter XV.--At first God deemed it sufficient to inscribe the natural law, or the Decalogue, upon the hearts of men; but afterwards He found it necessary to bridle, with the yoke of the Mosaic law, the desires of the Jews, who were abusing their liberty; and even to add some special commands, because of the hardness of their hearts. 1. They (the Jews) had therefore a law, a course of discipline, and a prophecy of future things. For God at the first, indeed, warning them by means of natural precepts, which from the beginning He had implanted in mankind, that is, by means of the Decalogue (which, if any one does not observe, he has no salvation), did then demand nothing more of them. As Moses says in Deuteronomy, "These are all the words which the Lord spake to the whole assembly of the sons of Israel on the mount, and He added no more; and He wrote them on two tables of stone, and gave them to me." [3969] For this reason [He did so], that they who are willing to follow Him might keep these commandments. But when they turned themselves to make a calf, and had gone back in their minds to Egypt, desiring to be slaves instead of free-men, they were placed for the future in a state of servitude suited to their wish,--[a slavery] which did not indeed cut them off from God, but subjected them to the yoke of bondage; as Ezekiel the prophet, when stating the reasons for the giving of such a law, declares: "And their eyes were after the desire of their heart; and I gave them statutes that were not good, and judgments in which they shall not live." [3970] Luke also has recorded that Stephen, who was the first elected into the diaconate by the apostles, [3971] and who was the first slain for the testimony of Christ, spoke regarding Moses as follows: "This man did indeed receive the commandments of the living God to give to us, whom your fathers would not obey, but thrust [Him from them], and in their hearts turned back again into Egypt, saying unto Aaron, Make us gods to go before us; for we do not know what has happened to [this] Moses, who led us from the land of Egypt. And they made a calf in those days, and offered sacrifices to the idol, and were rejoicing in the works of their own hands. But God turned, and gave them up to worship the hosts of heaven; as it is written in the book of the prophets: [3972] O ye house of Israel, have ye offered to Me sacrifices and oblations for forty years in the wilderness? And ye took up the tabernacle of Moloch, and the star of the god Remphan, [3973] figures which ye made to worship them;" [3974] pointing out plainly, that the law being such, was not given to them by another God, but that, adapted to their condition of servitude, [it originated] from the very same [God as we worship]. Wherefore also He says to Moses in Exodus: "I will send forth My angel before thee; for I will not go up with thee, because thou art a stiff-necked people." [3975] 2. And not only so, but the Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness [of heart], and because of their unwillingness to be obedient, when, on their saying to Him, "Why then did Moses command to give a writing of divorcement, and to send away a wife?" He said to them, "Because of the hardness of your hearts he permitted these things to you; but from the beginning it was not so;" [3976] thus exculpating Moses as a faithful servant, but acknowledging one God, who from the beginning made male and female, and reproving them as hard-hearted and disobedient. And therefore it was that they received from Moses this law of divorcement, adapted to their hard nature. But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, "But these things I say, not the Lord." [3977] And again: "But this I speak by permission, not by commandment." [3978] And again: "Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful." [3979] But further, in another place he says: "That Satan tempt you not for your incontinence." [3980] If, therefore, even in the New Testament, the apostles are found granting certain precepts in consideration of human infirmity, because of the incontinence of some, lest such persons, having grown obdurate, and despairing altogether of their salvation, should become apostates from God,--it ought not to be wondered at, if also in the Old Testament the same God permitted similar indulgences for the benefit of His people, drawing them on by means of the ordinances already mentioned, so that they might obtain the gift of salvation through them, while they obeyed the Decalogue, and being restrained by Him, should not revert to idolatry, nor apostatize from God, but learn to love Him with the whole heart. And if certain persons, because of the disobedient and ruined Israelites, do assert that the giver (doctor) of the law was limited in power, they will find in our dispensation, that "many are called, but few chosen;" [3981] and that there are those who inwardly are wolves, yet wear sheep's clothing in the eyes of the world (foris); and that God has always preserved freedom, and the power of self-government in man, [3982] while at the same time He issued His own exhortations, in order that those who do not obey Him should be righteously judged (condemned) because they have not obeyed Him; and that those who have obeyed and believed on Him should be honoured with immortality. __________________________________________________________________ [3969] Deut. v. 22. [3970] Ezek. xx. 24. [3971] [Acts vi. 3-7. It is evident that the laity elected, and the apostles ordained.] [3972] Amos v. 25, 26. [3973] In accordance with the Codex Bezæ. [3974] Acts vii. 38, etc. [3975] Ex. xxxiii. 2, 3. [3976] Matt. xix. 7, 8. [3977] 1 Cor. vii. 12. [3978] 1 Cor. vii. 6. [3979] 1 Cor. vii. 25. [3980] 1 Cor. vii. 5. [3981] Matt. xx. 16. [3982] [Note this stout assertion of the freedom of human actions.] __________________________________________________________________ Chapter XVI.--Perfect righteousness was conferred neither by circumcision nor by any other legal ceremonies. The Decalogue, however, was not cancelled by Christ, but is always in force: men were never released from its commandments. 1. Moreover, we learn from the Scripture itself, that God gave circumcision, not as the completer of righteousness, but as a sign, that the race of Abraham might continue recognisable. For it declares: "God said unto Abraham, Every male among you shall be circumcised; and ye shall circumcise the flesh of your foreskins, as a token of the covenant between Me and you." [3983] This same does Ezekiel the prophet say with regard to the Sabbaths: "Also I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord, that sanctify them." [3984] And in Exodus, God says to Moses: "And ye shall observe My Sabbaths; for it shall be a sign between Me and you for your generations." [3985] These things, then, were given for a sign; but the signs were not unsymbolical, that is, neither unmeaning nor to no purpose, inasmuch as they were given by a wise Artist; but the circumcision after the flesh typified that after the Spirit. For "we," says the apostle, "have been circumcised with the circumcision made without hands." [3986] And the prophet declares, "Circumcise the hardness of your heart." [3987] But the Sabbaths taught that we should continue day by day in God's service. [3988] "For we have been counted," says the Apostle Paul, "all the day long as sheep for the slaughter;" [3989] that is, consecrated [to God], and ministering continually to our faith, and persevering in it, and abstaining from all avarice, and not acquiring or possessing treasures upon earth. [3990] Moreover, the Sabbath of God (requietio Dei), that is, the kingdom, was, as it were, indicated by created things; in which [kingdom], the man who shall have persevered in serving God (Deo assistere) shall, in a state of rest, partake of God's table. 2. And that man was not justified by these things, but that they were given as a sign to the people, this fact shows,-- that Abraham himself, without circumcision and without observance of Sabbaths, "believed God, and it was imputed unto him for righteousness; and he was called the friend of God." [3991] Then, again, Lot, without circumcision, was brought out from Sodom, receiving salvation from God. So also did Noah, pleasing God, although he was uncircumcised, receive the dimensions [of the ark], of the world of the second race [of men]. Enoch, too, pleasing God, without circumcision, discharged the office of God's legate to the angels although he was a man, and was translated, and is preserved until now as a witness of the just judgment of God, because the angels when they had transgressed fell to the earth for judgment, but the man who pleased [God] was translated for salvation. [3992] Moreover, all the rest of the multitude of those righteous men who lived before Abraham, and of those patriarchs who preceded Moses, were justified independently of the things above mentioned, and without the law of Moses. As also Moses himself says to the people in Deuteronomy: "The Lord thy God formed a covenant in Horeb. The Lord formed not this covenant with your fathers, but for you." [3993] 3. Why, then, did the Lord not form the covenant for the fathers? Because "the law was not established for righteous men." [3994] But the righteous fathers had the meaning of the Decalogue written in their hearts and souls, [3995] that is, they loved the God who made them, and did no injury to their neighbour. There was therefore no occasion that they should be cautioned by prohibitory mandates (correptoriis literis), [3996] because they had the righteousness of the law in themselves. But when this righteousness and love to God had passed into oblivion, and became extinct in Egypt, God did necessarily, because of His great goodwill to men, reveal Himself by a voice, and led the people with power out of Egypt, in order that man might again become the disciple and follower of God; and He afflicted those who were disobedient, that they should not contemn their Creator; and He fed them with manna, that they might receive food for their souls (uti rationalem acciperent escam); as also Moses says in Deuteronomy: "And fed thee with manna, which thy fathers did not know, that thou mightest know that man doth not live by bread alone; but by every word of God proceeding out of His mouth doth man live." [3997] And it enjoined love to God, and taught just dealing towards our neighbour, that we should neither be unjust nor unworthy of God, who prepares man for His friendship through the medium of the Decalogue, and likewise for agreement with his neighbour,--matters which did certainly profit man himself; God, however, standing in no need of anything from man. 4. And therefore does the Scripture say, "These words the Lord spake to all the assembly of the children of Israel in the mount, and He added no more;" [3998] for, as I have already observed, He stood in need of nothing from them. And again Moses says: "And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart, and with all thy soul?" [3999] Now these things did indeed make man glorious, by supplying what was wanting to him, namely, the friendship of God; but they profited God nothing, for God did not at all stand in need of man's love. For the glory of God was wanting to man, which he could obtain in no other way than by serving God. And therefore Moses says to them again: "Choose life, that thou mayest live, and thy seed, to love the Lord thy God, to hear His voice, to cleave unto Him; for this is thy life, and the length of thy days." [4000] Preparing man for this life, the Lord Himself did speak in His own person to all alike the words of the Decalogue; and therefore, in like manner, do they remain permanently with us, [4001] receiving by means of His advent in the flesh, extension and increase, but not abrogation. 5. The laws of bondage, however, were one by one promulgated to the people by Moses, suited for their instruction or for their punishment, as Moses himself declared: "And the Lord commanded me at that time to teach you statutes and judgments." [4002] These things, therefore, which were given for bondage, and for a sign to them, He cancelled by the new covenant of liberty. But He has increased and widened those laws which are natural, and noble, and common to all, granting to men largely and without grudging, by means of adoption, to know God the Father, and to love Him with the whole heart, and to follow His word unswervingly, while they abstain not only from evil deeds, but even from the desire after them. But He has also increased the feeling of reverence; for sons should have more veneration than slaves, and greater love for their father. And therefore the Lord says, "As to every idle word that men have spoken, they shall render an account for it in the day of judgment." [4003] And, "he who has looked upon a woman to lust after her, hath committed adultery with her already in his heart;" [4004] and, "he that is angry with his brother without a cause, shall be in danger of the judgment." [4005] [All this is declared,] that we may know that we shall give account to God not of deeds only, as slaves, but even of words and thoughts, as those who have truly received the power of liberty, in which [condition] a man is more severely tested, whether he will reverence, and fear, and love the Lord. And for this reason Peter says "that we have not liberty as a cloak of maliciousness," [4006] but as the means of testing and evidencing faith. __________________________________________________________________ [3983] Gen. xvii. 9-11. [3984] Ezek. xx. 12. [3985] Ex. xxi. 13. [3986] Col. ii. 11. [3987] Deut. x. 16, LXX. version. [3988] The Latin text here is: "Sabbata autem perseverantiam totius diei erga Deum deservitionis edocebant;" which might be rendered, "The Sabbaths taught that we should continue the whole day in the service of God;" but Harvey conceives the original Greek to have been, ten kathemerinen diamonen tes peri ton Theon latreias. [3989] Rom. viii. 36. [3990] Matt. vi. 19. [3991] Jas. ii. 23. [3992] Massuet remarks here that Irenæus makes a reference to the apocryphal book of Enoch, in which this history is contained. It was the belief of the later Jews, followed by the Christian fathers, that "the sons of God" (Gen. vi. 2) who took wives of the daughters of men, were the apostate angels. The LXX. translation of that passage accords with this view. See the articles "Enoch," "Enoch, Book of," in Smith's Dictionary of the Bible. [See Paradise Lost, b. i. 323-431.] [3993] Deut. v. 2. [3994] 1 Tim. i. 9. [3995] [Hearts and souls; i.e., moral and mental natures. For a correct view of the patristic conceptions of the Gentiles before the law, this is valuable.] [3996] i.e., the letters of the Decalogue on the two tables of stone. [3997] Deut. viii. 3. [3998] Deut. v. 22. [3999] Deut. x. 12. [4000] Deut. xxx. 19, 20. [4001] [Most noteworthy among primitive testimonies to the catholic reception of the Decalogue.] [4002] Deut. iv. 14. [4003] Matt. xii. 36. [4004] Matt. v. 28. [4005] Matt. v. 22. [4006] 1 Pet. ii. 16. __________________________________________________________________ Chapter XVII.--Proof that God did not appoint the Levitical dispensation for His own sake, or as requiring such service; for He does, in fact, need nothing from men. 1. Moreover, the prophets indicate in the fullest manner that God stood in no need of their slavish obedience, but that it was upon their own account that He enjoined certain observances in the law. And again, that God needed not their oblation, but [merely demanded it], on account of man himself who offers it, the Lord taught distinctly, as I have pointed out. For when He perceived them neglecting righteousness, and abstaining from the love of God, and imagining that God was to be propitiated by sacrifices and the other typical observances, Samuel did even thus speak to them: "God does not desire whole burnt-offerings and sacrifices, but He will have His voice to be hearkened to. Behold, a ready obedience is better than sacrifice, and to hearken than the fat of rams." [4007] David also says: "Sacrifice and oblation Thou didst not desire, but mine ears hast Thou perfected; [4008] burnt-offerings also for sin Thou hast not required." [4009] He thus teaches them that God desires obedience, which renders them secure, rather than sacrifices and holocausts, which avail them nothing towards righteousness; and [by this declaration] he prophesies the new covenant at the same time. Still clearer, too, does he speak of these things in the fiftieth Psalm: "For if Thou hadst desired sacrifice, then would I have given it: Thou wilt not delight in burnt-offerings. The sacrifice of God is a broken spirit; a broken and contrite heart the Lord will not despise." [4010] Because, therefore, God stands in need of nothing, He declares in the preceding Psalm: "I will take no calves out of thine house, nor he-goats out of thy fold. For Mine are all the beasts of the earth, the herds and the oxen on the mountains: I know all the fowls of heaven, and the various tribes [4011] of the field are Mine. If I were hungry, I would not tell thee: for the world is Mine, and the fulness thereof. Shall I eat the flesh of bulls, or drink the blood of goats?" [4012] Then, lest it might be supposed that He refused these things in His anger, He continues, giving him (man) counsel: "Offer unto God the sacrifice of praise, and pay thy vows to the Most High; and call upon Me in the day of thy trouble, and I will deliver thee, and thou shalt glorify Me;" [4013] rejecting, indeed, those things by which sinners imagined they could propitiate God, and showing that He does Himself stand in need of nothing; but He exhorts and advises them to those things by which man is justified and draws nigh to God. This same declaration does Esaias make: "To what purpose is the multitude of your sacrifices unto Me? saith the Lord. I am full." [4014] And when He had repudiated holocausts, and sacrifices, and oblations, as likewise the new moons, and the sabbaths, and the festivals, and all the rest of the services accompanying these, He continues, exhorting them to what pertained to salvation: "Wash you, make you clean, take away wickedness from your hearts from before mine eyes: cease from your evil ways, learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow; and come, let us reason together, saith the Lord." 2. For it was not because He was angry, like a man, as many venture to say, that He rejected their sacrifices; but out of compassion to their blindness, and with the view of suggesting to them the true sacrifice, by offering which they shall appease God, that they may receive life from Him. As He elsewhere declares: "The sacrifice to God is an afflicted heart: a sweet savour to God is a heart glorifying Him who formed it." [4015] For if, when angry, He had repudiated these sacrifices of theirs, as if they were persons unworthy to obtain His compassion, He would not certainly have urged these same things upon them as those by which they might be saved. But inasmuch as God is merciful, He did not cut them off from good counsel. For after He had said by Jeremiah, "To what purpose bring ye Me incense from Saba, and cinnamon from a far country? Your whole burnt-offerings and sacrifices are not acceptable to Me;" [4016] He proceeds: "Hear the word of the Lord, all Judah. These things saith the Lord, the God of Israel, Make straight your ways and your doings, and I will establish you in this place. Put not your trust in lying words, for they will not at all profit you, saying, The temple of the Lord, The temple of the Lord, it is [here]." [4017] 3. And again, when He points out that it was not for this that He led them out of Egypt, that they might offer sacrifice to Him, but that, forgetting the idolatry of the Egyptians, they should be able to hear the voice of the Lord, which was to them salvation and glory, He declares by this same Jeremiah: "Thus saith the Lord; Collect together your burnt-offerings with your sacrifices and eat flesh. For I spake not unto your fathers nor commanded them in the day that I brought them out of Egypt, concerning burnt-offerings or sacrifices: but this word I commanded them, saying, Hear My voice, and I will be your God, and ye shall be My people; and walk in all My ways whatsoever I have commanded you, that it may be well with you. But they obeyed not, nor hearkened; but walked in the imaginations of their own evil heart, and went backwards, and not forwards." [4018] And again, when He declares by the same man, "But let him that glorieth, glory in this, to understand and know that I am the Lord, who doth exercise loving-kindness, and righteousness, and judgment in the earth;" [4019] He adds, "For in these things I delight, says the Lord," but not in sacrifices, nor in holocausts, nor in oblations. For the people did not receive these precepts as of primary importance (principaliter), but as secondary, and for the reason already alleged, as Isaiah again says: "Thou hast not [brought to] Me the sheep of thy holocaust, nor in thy sacrifices hast thou glorified Me: thou hast not served Me in sacrifices, nor in [the matter of] frankincense hast thou done anything laboriously; neither hast thou bought for Me incense with money, nor have I desired the fat of thy sacrifices; but thou hast stood before Me in thy sins and in thine iniquities." [4020] He says, therefore, "Upon this man will I look, even upon him that is humble, and meek, and who trembles at My words." [4021] "For the fat and the fat flesh shall not take away from thee thine unrighteousness." [4022] "This is the fast which I have chosen, saith the Lord. Loose every band of wickedness, dissolve the connections of violent agreements, give rest to those that are shaken, and cancel every unjust document. Deal thy bread to the hungry willingly, and lead into thy house the roofless stranger. If thou hast seen the naked, cover him, and thou shalt not despise those of thine own flesh and blood (domesticos seminis tui). Then shall thy morning light break forth, and thy health shall spring forth more speedily; and righteousness shall go before thee, and the glory of the Lord shall surround thee: and whilst thou art yet speaking, I will say, Behold, here I am." [4023] And Zechariah also, among the twelve prophets, pointing out to the people the will of God, says: "These things does the Lord Omnipotent declare: Execute true judgment, and show mercy and compassion each one to his brother. And oppress not the widow, and the orphan, and the proselyte, and the poor; and let none imagine evil against your brother in his heart." [4024] And again, he says: "These are the words which ye shall utter. Speak ye the truth every man to his neighbour, and execute peaceful judgment in your gates, and let none of you imagine evil in his heart against his brother, and ye shall not love false swearing: for all these things I hate, saith the Lord Almighty." [4025] Moreover, David also says in like manner: "What man is there who desireth life, and would fain see good days? Keep thy tongue from evil, and thy lips that they speak no guile. Shun evil, and do good: seek peace, and pursue it." [4026] 4. From all these it is evident that God did not seek sacrifices and holocausts from them, but faith, and obedience, and righteousness, because of their salvation. As God, when teaching them His will in Hosea the prophet, said, "I desire mercy rather than sacrifice, and the knowledge of God more than burnt-offerings." [4027] Besides, our Lord also exhorted them to the same effect, when He said, "But if ye had known what [this] meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless." [4028] Thus does He bear witness to the prophets, that they preached the truth; but accuses these men (His hearers) of being foolish through their own fault. 5. Again, giving directions to His disciples to offer to God the first-fruits [4029] of His own, created things--not as if He stood in need of them, but that they might be themselves neither unfruitful nor ungrateful--He took that created thing, bread, and gave thanks, and said, "This is My body." [4030] And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood, and taught the new oblation of the new covenant; which the Church receiving from the apostles, offers to God throughout all the world, to Him who gives us as the means of subsistence the first-fruits of His own gifts in the New Testament, concerning which Malachi, among the twelve prophets, thus spoke beforehand: "I have no pleasure in you, saith the Lord Omnipotent, and I will not accept sacrifice at your hands. For from the rising of the sun, unto the going down [of the same], My name is glorified among the Gentiles, and in every place incense is offered to My name, and a pure sacrifice; for great is My name among the Gentiles, saith the Lord Omnipotent;" [4031] --indicating in the plainest manner, by these words, that the former people [the Jews] shall indeed cease to make offerings to God, but that in every place sacrifice shall be offered to Him, and that a pure one; and His name is glorified among the Gentiles. [4032] 6. But what other name is there which is glorified among the Gentiles than that of our Lord, by whom the Father is glorified, and man also? And because it is [the name] of His own Son, who was made man by Him, He calls it His own. Just as a king, if he himself paints a likeness of his son, is right in calling this likeness his own, for both these reasons, because it is [the likeness] of his son, and because it is his own production; so also does the Father confess the name of Jesus Christ, which is throughout all the world glorified in the Church, to be His own, both because it is that of His Son, and because He who thus describes it gave Him for the salvation of men. Since, therefore, the name of the Son belongs to the Father, and since in the omnipotent God the Church makes offerings through Jesus Christ, He says well on both these grounds, "And in every place incense is offered to My name, and a pure sacrifice." Now John, in the Apocalypse, declares that the "incense" is "the prayers of the saints." [4033] __________________________________________________________________ [4007] 1 Sam. xv. 22. [4008] Latin, "aures autem perfecisti mihi;" a reading agreeable to neither the Hebrew nor Septuagint version, as quoted by St. Paul in Heb. x. 9. Harvey, however, is of opinion that the text of the old Latin translation was originally "perforasti;" indicating thus an entire concurrence with the Hebrew, as now read in this passage. [Both readings illustrated by their apparent reference to Ex. xxi. 6, compared with Heb. v. 7-9.] [4009] Ps. xl. 6. [4010] Ps. li. 17. [4011] Or, "the beauty," species. [4012] Ps. l. 9. [4013] Ps. l. 14, 15. [4014] Isa. i. 11. [4015] This passage is not now found in holy Scripture. Harvey conjectures that it may have been taken from the apocryphal Gospel according to the Egyptians. It is remarkable that we find the same words quoted also by Clement of Alexandria. [But he (possibly with this place in view) merely quotes it as a saying, in close connection with Ps. li. 19, which is here partially cited. See Clement, Pædagogue, b. iii. cap. xii.] [4016] Jer. vi. 20. [4017] Jer. vii. 2, 3. [4018] Jer. vii. 21. [4019] Jer. ix. 24. [4020] Isa. xliii. 23, 24. [4021] Isa. xlvi. 2. [4022] Jer. xi. 15. [4023] Isa. lviii. 6, etc. [4024] Zech. vii. 9, 10. [4025] Zech. viii. 16, 17. [4026] Ps. xxxiv. 13, 14. [4027] Hos. vi. 6. [4028] Matt. xii. 7. [4029] Grabe has a long and important note on this passage and what follows, which may be seen in Harvey, in loc. See, on the other side, and in connection with the whole of the following chapter, Massuet's third dissertation on the doctrine of Irenæus, art. vii., reprinted in Migne's edition. [4030] Matt. xxvi. 26, etc. [4031] Mal. i. 10, 11. [4032] [One marvels that there should be any critical difficulty here as to our author's teaching. Creatures of bread and wine are the body and the blood; materially one thing, mystically another. See cap. xviii. 5 below.] [4033] Rev. v. 8. [Material incense seems to be always disclaimed by the primitive writers.] __________________________________________________________________ Chapter XVIII.--Concerning sacrifices and oblations, and those who truly offer them. 1. The oblation of the Church, therefore, which the Lord gave instructions to be offered throughout all the world, is accounted with God a pure sacrifice, and is acceptable to Him; not that He stands in need of a sacrifice from us, but that he who offers is himself glorified in what he does offer, if his gift be accepted. For by the gift both honour and affection are shown forth towards the King; and the Lord, wishing us to offer it in all simplicity and innocence, did express Himself thus: "Therefore, when thou offerest thy gift upon the altar, and shalt remember that thy brother hath ought against thee, leave thy gift before the altar, and go thy way; first be reconciled to thy brother, and then return and offer thy gift." [4034] We are bound, therefore, to offer to God the first-fruits of His creation, as Moses also says, "Thou shalt not appear in the presence of the Lord thy God empty;" [4035] so that man, being accounted as grateful, by those things in which he has shown his gratitude, may receive that honour which flows from Him. [4036] 2. And the class of oblations in general has not been set aside; for there were both oblations there [among the Jews], and there are oblations here [among the Christians]. Sacrifices there were among the people; sacrifices there are, too, in the Church: but the species alone has been changed, inasmuch as the offering is now made, not by slaves, but by freemen. For the Lord is [ever] one and the same; but the character of a servile oblation is peculiar [to itself], as is also that of freemen, in order that, by the very oblations, the indication of liberty may be set forth. For with Him there is nothing purposeless, nor without signification, nor without design. And for this reason they (the Jews) had indeed the tithes of their goods consecrated to Him, but those who have received liberty set aside all their possessions for the Lord's purposes, bestowing joyfully and freely not the less valuable portions of their property, since they have the hope of better things [hereafter]; as that poor widow acted who cast all her living into the treasury of God. [4037] 3. For at the beginning God had respect to the gifts of Abel, because he offered with single-mindedness and righteousness; but He had no respect unto the offering of Cain, because his heart was divided with envy and malice, which he cherished against his brother, as God says when reproving his hidden [thoughts], "Though thou offerest rightly, yet, if thou dost not divide rightly, hast thou not sinned? Be at rest;" [4038] since God is not appeased by sacrifice. For if any one shall endeavour to offer a sacrifice merely to outward appearance, unexceptionably, in due order, and according to appointment, while in his soul he does not assign to his neighbour that fellowship with him which is right and proper, nor is under the fear of God;-- he who thus cherishes secret sin does not deceive God by that sacrifice which is offered correctly as to outward appearance; nor will such an oblation profit him anything, but [only] the giving up of that evil which has been conceived within him, so that sin may not the more, by means of the hypocritical action, render him the destroyer of himself. [4039] Wherefore did the Lord also declare: "Woe unto you, scribes and Pharisees, hypocrites, for ye are like whited sepulchres. For the sepulchre appears beautiful outside, but within it is full of dead men's bones, and all uncleanness; even so ye also outwardly appear righteous unto men, but within ye are full of wickedness and hypocrisy." [4040] For while they were thought to offer correctly so far as outward appearance went, they had in themselves jealousy like to Cain; therefore they slew the Just One, slighting the counsel of the Word, as did also Cain. For [God] said to him, "Be at rest;" but he did not assent. Now what else is it to "be at rest" than to forego purposed violence? And saying similar things to these men, He declares: "Thou blind Pharisee, cleanse that which is within the cup, that the outside may be clean also." [4041] And they did not listen to Him. For Jeremiah says, "Behold, neither thine eyes nor thy heart are good; but [they are turned] to thy covetousness, and to shed innocent blood, and for injustice, and for man-slaying, that thou mayest do it." [4042] And again Isaiah saith, "Ye have taken counsel, but not of Me; and made covenants, [but] not by My Spirit." [4043] In order, therefore, that their inner wish and thought, being brought to light, may show that God is without blame, and worketh no evil --that God who reveals what is hidden [in the heart], but who worketh not evil--when Cain was by no means at rest, He saith to him: "To thee shall be his desire, and thou shalt rule over him." [4044] Thus did He in like manner speak to Pilate: "Thou shouldest have no power at all against Me, unless it were given thee from above;" [4045] God always giving up the righteous one [in this life to suffering], that he, having been tested by what he suffered and endured, may [at last] be accepted; but that the evildoer, being judged by the actions he has performed, may be rejected. Sacrifices, therefore, do not sanctify a man, for God stands in no need of sacrifice; but it is the conscience of the offerer that sanctifies the sacrifice when it is pure, and thus moves God to accept [the offering] as from a friend. "But the sinner," says He, "who kills a calf [in sacrifice] to Me, is as if he slew a dog." [4046] 4. Inasmuch, then, as the Church offers with single-mindedness, her gift is justly reckoned a pure sacrifice with God. As Paul also says to the Philippians, "I am full, having received from Epaphroditus the things that were sent from you, the odour of a sweet smell, a sacrifice acceptable, pleasing to God." [4047] For it behoves us to make an oblation to God, and in all things to be found grateful to God our Maker, in a pure mind, and in faith without hypocrisy, in well-grounded hope, in fervent love, offering the first-fruits of His own created things. And the Church alone offers this pure oblation to the Creator, offering to Him, with giving of thanks, [the things taken] from His creation. But the Jews do not offer thus: for their hands are full of blood; for they have not received the Word, through whom it is offered to God. [4048] Nor, again, do any of the conventicles (synagogæ) of the heretics [offer this]. For some, by maintaining that the Father is different from the Creator, do, when they offer to Him what belongs to this creation of ours, set Him forth as being covetous of another's property, and desirous of what is not His own. Those, again, who maintain that the things around us originated from apostasy, ignorance, and passion, do, while offering unto Him the fruits of ignorance, passion, and apostasy, sin against their Father, rather subjecting Him to insult than giving Him thanks. But how can they be consistent with themselves, [when they say] that the bread over which thanks have been given is the body of their Lord, [4049] and the cup His blood, if they do not call Himself the Son of the Creator of the world, that is, His Word, through whom the wood fructifies, and the fountains gush forth, and the earth gives "first the blade, then the ear, then the full corn in the ear." [4050] 5. Then, again, how can they say that the flesh, which is nourished with the body of the Lord and with His blood, goes to corruption, and does not partake of life? Let them, therefore, either alter their opinion, or cease from offering the things just mentioned. [4051] But our opinion is in accordance with the Eucharist, and the Eucharist in turn establishes our opinion. For we offer to Him His own, announcing consistently the fellowship and union of the flesh and Spirit. [4052] For as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, [4053] but the Eucharist, consisting of two realities, earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity. 6. Now we make offering to Him, not as though He stood in need of it, but rendering thanks for His gift, [4054] and thus sanctifying what has been created. For even as God does not need our possessions, so do we need to offer something to God; as Solomon says: "He that hath pity upon the poor, lendeth unto the Lord." [4055] For God, who stands in need of nothing, takes our good works to Himself for this purpose, that He may grant us a recompense of His own good things, as our Lord says: "Come, ye blessed of My Father, receive the kingdom prepared for you. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came to Me." [4056] As, therefore, He does not stand in need of these [services], yet does desire that we should render them for our own benefit, lest we be unfruitful; so did the Word give to the people that very precept as to the making of oblations, although He stood in no need of them, that they might learn to serve God: thus is it, therefore, also His will that we, too, should offer a gift at the altar, frequently and without intermission. The altar, then, is in heaven [4057] (for towards that place are our prayers and oblations directed); the temple likewise [is there], as John says in the Apocalypse, "And the temple of God was opened:" [4058] the tabernacle also: "For, behold," He says, "the tabernacle of God, in which He will dwell with men." __________________________________________________________________ [4034] Matt. v. 23, 24. [4035] Deut. xvi. 16. [4036] The text of this passage is doubtful in some words. [4037] Luke xxi. 4. [The law of tithes abrogated; the law of Acts ii. 44, 45, morally binding. This seems to be our author's view.] [4038] Gen. iv. 7, LXX. [4039] The Latin text is: "ne per assimulatam operationem, magis autem peccatum, ipsum sibi homicidam faciat hominem." [4040] Matt. xxiii. 27, 28. [4041] Matt. xxiii. 26. [4042] Jer. xxii. 17. [4043] Isa. xxx. 1. [4044] Gen. iv. 7. [4045] John xix. 11. [4046] Isa. lxvi. 3. [4047] Phil. iv. 18. [4048] The text here fluctuates between quod offertur Deo, and per quod offertur Deo. Massuet adopts the former, and Harvey the latter. If the first reading be chosen, the translation will be, "the Word who is offered to God," implying, according to Massuet, that the body of Christ is really offered as a sacrifice in the Eucharist; if the second reading be followed, the translation will be as above. [Massuet's idea is no more to be found, even in his text, than Luther's or Calvin's. The crucial point is, how offered? One may answer "figuratively," "corporally," "mystically," or otherwise. Irenæus gives no answer in this place. But see below.] [4049] Comp. Massuet and Harvey respectively for the meaning to be attached to these words. [4050] Mark iv. 28. [4051] "Either let them acknowledge that the earth is the Lord's, and the fulness thereof, or let them cease to offer to God those elements that they deny to be vouchsafed by Him." --Harvey. [4052] That is, according to Harvey, "while we offer to Him His own creatures of bread and wine, we tell forth the fellowship of flesh with spirit; i.e., that the flesh of every child of man is receptive of the Spirit." The words kai homologountes ... egersin, which here occur in the Greek text, are rejected as an interpolation by Grabe and Harvey, but defended as genuine by Massuet. [4053] See Harvey's long note on this passage, and what immediately follows. [But, note, we are only asking what Irenæus teaches. Could words be plainer,--"two realities,"--(i.) bread, (ii.) spiritual food? Bread-- but not "common bread;" matter and grace, flesh and Spirit. In the Eucharist, an earthly and a heavenly part.] [4054] The text fluctuates between dominationi and donationi. [4055] Prov. xix. 17. [4056] Matt. xxv. 34, etc. [4057] [The Sursum Corda seems here in mind. The object of Eucharistic adoration is the Creator, our "great High Priest, passed into the heavens," and in bodily substance there enthroned, according to our author.] [4058] Rev. xi. 19. __________________________________________________________________ Chapter XIX.--Earthly things may be the type of heavenly, but the latter cannot be the types of others still superior and unknown; nor can we, without absolute madness, maintain that God is known to us only as the type of a still unknown and superior being. 1. Now the gifts, oblations, and all the sacrifices, did the people receive in a figure, as was shown to Moses in the mount, from one and the same God, whose name is now glorified in the Church among all nations. But it is congruous that those earthly things, indeed, which are spread all around us, should be types of the celestial, being [both], however, created by the same God. For in no other way could He assimilate an image of spiritual things [to suit our comprehension]. But to allege that those things which are super-celestial and spiritual, and, as far as we are concerned, invisible and ineffable, are in their turn the types of celestial things and of another Pleroma, and [to say] that God is the image of another Father, is to play the part both of wanderers from the truth, and of absolutely foolish and stupid persons. For, as I have repeatedly shown, such persons will find it necessary to be continually finding out types of types, and images of images, and will never [be able to] fix their minds on one and the true God. For their imaginations range beyond God, they having in their hearts surpassed the Master Himself, being indeed in idea elated and exalted above [Him], but in reality turning away from the true God. 2. To these persons one may with justice say (as Scripture itself suggests), To what distance above God do ye lift up your imaginations, O ye rashly elated men? Ye have heard "that the heavens are meted out in the palm of [His] hand:" [4059] tell me the measure, and recount the endless multitude of cubits, explain to me the fulness, the breadth, the length, the height, the beginning and end of the measurement,--things which the heart of man understands not, neither does it comprehend them. For the heavenly treasuries are indeed great: God cannot be measured in the heart, and incomprehensible is He in the mind; He who holds the earth in the hollow of His hand. Who perceives the measure of His right hand? Who knoweth His finger? Or who doth understand His hand,--that hand which measures immensity; that hand which, by its own measure, spreads out the measure of the heavens, and which comprises in its hollow the earth with the abysses; which contains in itself the breadth, and length, and the deep below, and the height above of the whole creation; which is seen, which is heard and understood, and which is invisible? And for this reason God is "above all principality, and power, and dominion, and every name that is named," [4060] of all things which have been created and established. He it is who fills the heavens, and views the abysses, who is also present with every one of us. For he says, "Am I a God at hand, and not a God afar off? If any man is hid in secret places, shall I not see him?" [4061] For His hand lays hold of all things, and that it is which illumines the heavens, and lightens also the things which are under the heavens, and trieth the reins and the hearts, is also present in hidden things, and in our secret [thoughts], and does openly nourish and preserve us. 3. But if man comprehends not the fulness and the greatness of His hand, how shall any one be able to understand or know in his heart so great a God? Yet, as if they had now measured and thoroughly investigated Him, and explored Him on every side, [4062] they feign that beyond Him there exists another Pleroma of Æons, and another Father; certainly not looking up to celestial things, but truly descending into a profound abyss (Bythus) of madness; maintaining that their Father extends only to the border of those things which are beyond the Pleroma, but that, on the other hand, the Demiurge does not reach so far as the Pleroma; and thus they represent neither of them as being perfect and comprehending all things. For the former will be defective in regard to the whole world formed outside of the Pleroma, and the latter in respect of that [ideal] world which was formed within the Pleroma; and [therefore] neither of these can be the God of all. But that no one can fully declare the goodness of God from the things made by Him, is a point evident to all. And that His greatness is not defective, but contains all things, and extends even to us, and is with us, every one will confess who entertains worthy conceptions of God. __________________________________________________________________ [4059] Isa. xl. 12. [4060] Eph. i. 21. [4061] Jer. xxiii. 23. [4062] The Latin is, "et universum eum decurrerint." Harvey imagines that this last word corresponds to katatrechosi but it is difficult to fit such a meaning into the context. __________________________________________________________________ Chapter XX.--That one God formed all things in the world, by means of the Word and the Holy Spirit: and that although He is to us in this life invisible and incomprehensible, nevertheless He is not unknown; inasmuch as His works do declare Him, and His Word has shown that in many modes He may be seen and known. 1. As regards His greatness, therefore, it is not possible to know God, for it is impossible that the Father can be measured; but as regards His love (for this it is which leads us to God by His Word), when we obey Him, we do always learn that there is so great a God, and that it is He who by Himself has established, and selected, and adorned, and contains all things; and among the all things, both ourselves and this our world. We also then were made, along with those things which are contained by Him. And this is He of whom the Scripture says, "And God formed man, taking clay of the earth, and breathed into his face the breath of life." [4063] It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these [beings], in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, "Let Us make man after Our image and likeness;" [4064] He taking from Himself the substance of the creatures [formed], and the pattern of things made, and the type of all the adornments in the world. 2. Truly, then, the Scripture declared, which says, "First [4065] of all believe that there is one God, who has established all things, and completed them, and having caused that from what had no being, all things should come into existence:" He who contains all things, and is Himself contained by no one. Rightly also has Malachi said among the prophets: "Is it not one God who hath established us? Have we not all one Father?" [4066] In accordance with this, too, does the apostle say, "There is one God, the Father, who is above all, and in us all." [4067] Likewise does the Lord also say: "All things are delivered to Me by My Father;" [4068] manifestly by Him who made all things; for He did not deliver to Him the things of another, but His own. But in all things [it is implied that] nothing has been kept back [from Him], and for this reason the same person is the Judge of the living and the dead; "having the key of David: He shall open, and no man shall shut: He shall shut, and no man shall open." [4069] For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold Him, with the exception of the Lamb who was slain, and who redeemed us with His own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by [His] Wisdom, when "the Word was made flesh;" that even as the Word of God had the sovereignty in the heavens, so also might He have the sovereignty in earth, inasmuch as [He was] a righteous man, "who did no sin, neither was there found guile in His mouth;" [4070] and that He might have the pre-eminence over those things which are under the earth, He Himself being made "the first-begotten of the dead;" [4071] and that all things, as I have already said, might behold their King; and that the paternal light might meet with and rest upon the flesh of our Lord, and come to us from His resplendent flesh, and that thus man might attain to immortality, having been invested with the paternal light. 3. I have also largely demonstrated, that the Word, namely the Son, was always with the Father; and that Wisdom also, which is the Spirit, was present with Him, anterior to all creation, He declares by Solomon: "God by Wisdom founded the earth, and by understanding hath He established the heaven. By His knowledge the depths burst forth, and the clouds dropped down the dew." [4072] And again: "The Lord created me the beginning of His ways in His work: He set me up from everlasting, in the beginning, before He made the earth, before He established the depths, and before the fountains of waters gushed forth; before the mountains were made strong, and before all the hills, He brought me forth." [4073] And again: "When He prepared the heaven, I was with Him, and when He established the fountains of the deep; when He made the foundations of the earth strong, I was with Him preparing [them]. I was He in whom He rejoiced, and throughout all time I was daily glad before His face, when He rejoiced at the completion of the world, and was delighted in the sons of men." [4074] 4. There is therefore one God, who by the Word and Wisdom created and arranged all things; but this is the Creator (Demiurge) who has granted this world to the human race, and who, as regards His greatness, is indeed unknown to all who have been made by Him (for no man has searched out His height, either among the ancients who have gone to their rest, or any of those who are now alive); but as regards His love, He is always known through Him by whose means He ordained all things. Now this is His Word, our Lord Jesus Christ, who in the last times was made a man among men, that He might join the end to the beginning, that is, man to God. Wherefore the prophets, receiving the prophetic gift from the same Word, announced His advent according to the flesh, by which the blending and communion of God and man took place according to the good pleasure of the Father, the Word of God foretelling from the beginning that God should be seen by men, and hold converse with them upon earth, should confer with them, and should be present with His own creation, saving it, and becoming capable of being perceived by it, and freeing us from the hands of all that hate us, that is, from every spirit of wickedness; and causing us to serve Him in holiness and righteousness all our days, [4075] in order that man, having embraced the Spirit of God, might pass into the glory of the Father. 5. These things did the prophets set forth in a prophetical manner; but they did not, as some allege, [proclaim] that He who was seen by the prophets was a different [God], the Father of all being invisible. Yet this is what those [heretics] declare, who are altogether ignorant of the nature of prophecy. For prophecy is a prediction of things future, that is, a setting forth beforehand of those things which shall be afterwards. The prophets, then, indicated beforehand that God should be seen by men; as the Lord also says, "Blessed are the pure in heart, for they shall see God." [4076] But in respect to His greatness, and His wonderful glory, "no man shall see God and live," [4077] for the Father is incomprehensible; but in regard to His love, and kindness, and as to His infinite power, even this He grants to those who love Him, that is, to see God, which thing the prophets did also predict. "For those things that are impossible with men, are possible with God." [4078] For man does not see God by his own powers; but when He pleases He is seen by men, by whom He wills, and when He wills, and as He wills. For God is powerful in all things, having been seen at that time indeed, prophetically through the Spirit, and seen, too, adoptively through the Son; and He shall also be seen paternally in the kingdom of heaven, the Spirit truly preparing man in the Son [4079] of God, and the Son leading him to the Father, while the Father, too, confers [upon him] incorruption for eternal life, which comes to every one from the fact of his seeing God. For as those who see the light are within the light, and partake of its brilliancy; even so, those who see God are in God, and receive of His splendour. But [His] splendour vivifies them; those, therefore, who see God, do receive life. And for this reason, He, [although] beyond comprehension, and boundless and invisible, rendered Himself visible, and comprehensible, and within the capacity of those who believe, that He might vivify those who receive and behold Him through faith. [4080] For as His greatness is past finding out, so also His goodness is beyond expression; by which having been seen, He bestows life upon those who see Him. It is not possible to live apart from life, and the means of life is found in fellowship with God; but fellowship with God is to know God, and to enjoy His goodness. 6. Men therefore shall see God, that they may live, being made immortal by that sight, and attaining even unto God; which, as I have already said, was declared figuratively by the prophets, that God should be seen by men who bear His Spirit [in them], and do always wait patiently for His coming. As also Moses says in Deuteronomy, "We shall see in that day that God will talk to man, and he shall live." [4081] For certain of these men used to see the prophetic Spirit and His active influences poured forth for all kinds of gifts; others, again, [beheld] the advent of the Lord, and that dispensation which obtained from the beginning, by which He accomplished the will of the Father with regard to things both celestial and terrestrial; and others [beheld] paternal glories adapted to the times, and to those who saw and who heard them then, and to all who were subsequently to hear them. Thus, therefore, was God revealed; for God the Father is shown forth through all these [operations], the Spirit indeed working, and the Son ministering, while the Father was approving, and man's salvation being accomplished. As He also declares through Hosea the prophet: "I," He says, "have multiplied visions, and have used similitudes by the ministry (in manibus) of the prophets." [4082] But the apostle expounded this very passage, when he said, "Now there are diversities of gifts, but the same Spirit; and there are differences of ministrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal." [4083] But as He who worketh all things in all is God, [as to the points] of what nature and how great He is, [God] is invisible and indescribable to all things which have been made by Him, but He is by no means unknown: for all things learn through His Word that there is one God the Father, who contains all things, and who grants existence to all, as is written in the Gospel: "No man hath seen God at any time, except the only-begotten Son, who is in the bosom of the Father; He has declared [Him]." [4084] 7. Therefore the Son of the Father declares [Him] from the beginning, inasmuch as He was with the Father from the beginning, who did also show to the human race prophetic visions, and diversities of gifts, and His own ministrations, and the glory of the Father, in regular order and connection, at the fitting time for the benefit [of mankind]. For where there is a regular succession, there is also fixedness; and where fixedness, there suitability to the period; and where suitability, there also utility. And for this reason did the Word become the dispenser of the paternal grace for the benefit of men, for whom He made such great dispensations, revealing God indeed to men, but presenting man to God, and preserving at the same time the invisibility of the Father, lest man should at any time become a despiser of God, and that he should always possess something towards which he might advance; but, on the other hand, revealing God to men through many dispensations, lest man, falling away from God altogether, should cease to exist. For the glory of God is a living man; and the life of man consists in beholding God. For if the manifestation of God which is made by means of the creation, affords life to all living in the earth, much more does that revelation of the Father which comes through the Word, give life to those who see God. 8. Inasmuch, then, as the Spirit of God pointed out by the prophets things to come, forming and adapting us beforehand for the purpose of our being made subject to God, but it was still a future thing that man, through the good pleasure of the Holy Spirit, should see [God], it necessarily behoved those through whose instrumentality future things were announced, to see God, whom they intimated as to be seen by men; in order that God, and the Son of God, and the Son, and the Father, should not only be prophetically announced, but that He should also be seen by all His members who are sanctified and instructed in the things of God, that man might be disciplined beforehand and previously exercised for a reception into that glory which shall afterwards be revealed in those who love God. For the prophets used not to prophesy in word alone, but in visions also, and in their mode of life, and in the actions which they performed, according to the suggestions of the Spirit. After this invisible manner, therefore, did they see God, as also Esaias says, "I have seen with mine eyes the King, the Lord of hosts," [4085] pointing out that man should behold God with his eyes, and hear His voice. In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that He who was not come as yet was present proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death. [4086] Moreover, [with regard to] the other arrangements concerning the summing up that He should make, some of these they beheld through visions, others they proclaimed by word, while others they indicated typically by means of [outward] action, seeing visibly those things which were to be seen; heralding by word of mouth those which should be heard; and performing by actual operation what should take place by action; but [at the same time] announcing all prophetically. Wherefore also Moses declared that God was indeed a consuming fire [4087] (igneum) to the people that transgressed the law, and threatened that God would bring upon them a day of fire; but to those who had the fear of God he said, "The Lord God is merciful and gracious, and long-suffering, and of great commiseration, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins." [4088] 9. And the Word spake to Moses, appearing before him, "just as any one might speak to his friend." [4089] But Moses desired to see Him openly who was speaking with him, and was thus addressed: "Stand in the deep place of the rock, and with My hand I will cover thee. But when My splendour shall pass by, then thou shalt see My back parts, but My face thou shalt not see: for no man sees My face, and shall live." [4090] Two facts are thus signified: that it is impossible for man to see God; and that, through the wisdom of God, man shall see Him in the last times, in the depth of a rock, that is, in His coming as a man. And for this reason did He [the Lord] confer with him face to face on the top of a mountain, Elias being also present, as the Gospel relates, [4091] He thus making good in the end the ancient promise. 10. The prophets, therefore, did not openly behold the actual face of God, but [they saw] the dispensations and the mysteries through which man should afterwards see God. As was also said to Elias: "Thou shalt go forth tomorrow, and stand in the presence of the Lord; and, behold, a wind great and strong, which shall rend the mountains, and break the rocks in pieces before the Lord. And the Lord [was] not in the wind; and after the wind an earthquake, but the Lord [was] not in the earthquake; and after the earthquake a fire, but the Lord [was] not in the fire; and after the fire a scarcely audible voice" (vox auræ tenuis). [4092] For by such means was the prophet--very indignant, because of the transgression of the people and the slaughter of the prophets--both taught to act in a more gentle manner; and the Lord's advent as a man was pointed out, that it should be subsequent to that law which was given by Moses, mild and tranquil, in which He would neither break the bruised reed, nor quench the smoking flax. [4093] The mild and peaceful repose of His kingdom was indicated likewise. For, after the wind which rends the mountains, and after the earthquake, and after the fire, come the tranquil and peaceful times of His kingdom, in which the spirit of God does, in the most gentle manner, vivify and increase mankind. This, too, was made still clearer by Ezekiel, that the prophets saw the dispensations of God in part, but not actually God Himself. For when this man had seen the vision [4094] of God, and the cherubim, and their wheels, and when he had recounted the mystery of the whole of that progression, and had beheld the likeness of a throne above them, and upon the throne a likeness as of the figure of a man, and the things which were upon his loins as the figure of amber, and what was below like the sight of fire, and when he set forth all the rest of the vision of the thrones, lest any one might happen to think that in those [visions] he had actually seen God, he added: "This was the appearance of the likeness of the glory of God." [4095] 11. If, then, neither Moses, nor Elias, nor Ezekiel, who had all many celestial visions, did see God; but if what they did see were similitudes of the splendour of the Lord, and prophecies of things to come; it is manifest that the Father is indeed invisible, of whom also the Lord said, "No man hath seen God at any time." [4096] But His Word, as He Himself willed it, and for the benefit of those who beheld, did show the Father's brightness, and explained His purposes (as also the Lord said: "The only-begotten God, [4097] which is in the bosom of the Father, He hath declared [Him];" and He does Himself also interpret the Word of the Father as being rich and great); not in one figure, nor in one character, did He appear to those seeing Him, but according to the reasons and effects aimed at in His dispensations, as it is written in Daniel. For at one time He was seen with those who were around Ananias, Azarias, Mishael, as present with them in the furnace of fire, in the burning, and preserving them from [the effects of] fire: "And the appearance of the fourth," it is said, "was like to the Son of God." [4098] At another time [He is represented as] "a stone cut out of the mountain without hands," [4099] and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. "His dominion," it is said, "is an everlasting dominion, and His kingdom shall not perish." [4100] John also, the Lord's disciple, when beholding the sacerdotal and glorious advent of His kingdom, says in the Apocalypse: "I turned to see the voice that spake with me. And, being turned, I saw seven golden candlesticks; and in the midst of the candlesticks One like unto the Son of man, clothed with a garment reaching to the feet, and girt about the paps with a golden girdle; and His head and His hairs were white, as white as wool, and as snow; and His eyes were as a flame of fire; and His feet like unto fine brass, as if He burned in a furnace. And His voice [was] as the voice of waters; and He had in His right hand seven stars; and out of His mouth went a sharp two-edged sword; and His countenance was as the sun shining in his strength." [4101] For in these words He sets forth something of the glory [which He has received] from His Father, as [where He makes mention of] the head; something in reference to the priestly office also, as in the case of the long garment reaching to the feet. And this was the reason why Moses vested the high priest after this fashion. Something also alludes to the end [of all things], as [where He speaks of] the fine brass burning in the fire, which denotes the power of faith, and the continuing instant in prayer, because of the consuming fire which is to come at the end of time. But when John could not endure the sight (for he says, "I fell at his feet as dead;" [4102] that what was written might come to pass: "No man sees God, and shall live" [4103] ), and the Word reviving him, and reminding him that it was He upon whose bosom he had leaned at supper, when he put the question as to who should betray Him, declared: "I am the first and the last, and He who liveth, and was dead, and behold I am alive for evermore, and have the keys of death and of hell." And after these things, seeing the same Lord in a second vision, he says: "For I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God, sent forth into all the earth." [4104] And again, he says, speaking of this very same Lamb: "And behold a white horse; and He that sat upon him was called Faithful and True; and in righteousness doth He judge and make war. And His eyes were as a flame of fire, and on His head were many crowns; having a name written, that no man knoweth but Himself: and He was girded around with a vesture sprinkled with blood: and His name is called The Word of God. And the armies of heaven followed Him upon white horses, clothed in pure white linen. And out of His mouth goeth a sharp sword, that with it He may smite the nations; and He shall rule (pascet) them with a rod of iron: and He treadeth the wine-press of the fierceness of the wrath of God Almighty. And He hath upon His vesture and upon His thigh a name written, King of Kings and Lord of Lords." [4105] Thus does the Word of God always preserve the outlines, as it were, of things to come, and points out to men the various forms (species), as it were, of the dispensations of the Father, teaching us the things pertaining to God. 12. However, it was not by means of visions alone which were seen, and words which were proclaimed, but also in actual works, that He was beheld by the prophets, in order that through them He might prefigure and show forth future events beforehand. For this reason did Hosea the prophet take "a wife of whoredoms," prophesying by means of the action, "that in committing fornication the earth should fornicate from the Lord," [4106] that is, the men who are upon the earth; and from men of this stamp it will be God's good pleasure to take out [4107] a Church which shall be sanctified by fellowship with His Son, just as that woman was sanctified by intercourse with the prophet. And for this reason, Paul declares that the "unbelieving wife is sanctified by the believing husband." [4108] Then again, the prophet names his children, "Not having obtained mercy," and "Not a people," [4109] in order that, as says the apostle, "what was not a people may become a people; and she who did not obtain mercy may obtain mercy. And it shall come to pass, that in the place where it was said, This is not a people, there shall they be called the children of the living God." [4110] That which had been done typically through his actions by the prophet, the apostle proves to have been done truly by Christ in the Church. Thus, too, did Moses also take to wife an Ethiopian woman, whom he thus made an Israelitish one, showing by anticipation that the wild olive tree is grafted into the cultivated olive, and made to partake of its fatness. For as He who was born Christ according to the flesh, had indeed to be sought after by the people in order to be slain, but was to be set free in Egypt, that is, among the Gentiles, to sanctify those who were there in a state of infancy, from whom also He perfected His Church in that place (for Egypt was Gentile from the beginning, as was Ethiopia also); for this reason, by means of the marriage of Moses, was shown forth the marriage of the Word; [4111] and by means of the Ethiopian bride, the Church taken from among the Gentiles was made manifest; and those who do detract from, accuse, and deride it, shall not be pure. For they shall be full of leprosy, and expelled from the camp of the righteous. Thus also did Rahab the harlot, while condemning herself, inasmuch as she was a Gentile, guilty of all sins, nevertheless receive the three spies, [4112] who were spying out all the land, and hid them at her home; [which three were] doubtless [a type of] the Father and the Son, together with the Holy Spirit. And when the entire city in which she lived fell to ruins at the sounding of the seven trumpets, Rahab the harlot was preserved, when all was over [in ultimis], together with all her house, through faith of the scarlet sign; as the Lord also declared to those who did not receive His advent,--the Pharisees, no doubt, nullify the sign of the scarlet thread, which meant the passover, and the redemption and exodus of the people from Egypt,--when He said, "The publicans and the harlots go into the kingdom of heaven before you." [4113] __________________________________________________________________ [4063] Gen. ii. 7. [4064] Gen. i. 26. [4065] This quotation is taken from the Shepherd of Hermas, book ii. sim. 1. [4066] Mal. ii. 10. [4067] Eph. iv. 6. [4068] Matt. xi. 27. [4069] Rev. iii. 7. [4070] 1 Pet. ii. 23. [4071] Col. i. 18. [4072] Prov. iii. 19, 20. [4073] Prov. viii. 22-25. [This is one of the favourite Messianic quotations of the Fathers, and is considered as the base of the first chapter of St. John's Gospel.] [4074] Prov. viii. 27-31. [4075] Luke i. 71, 75. [4076] Matt. v. 8. [4077] Ex. xxxiii. 20. [4078] Luke xviii. 27. [4079] Some read "in filium" instead of "in filio," as above. [4080] A part of the original Greek text is preserved here, and has been followed, as it makes the better sense. [4081] Deut. v. 24. [4082] Hos. xii. 10. [4083] 1 Cor. xii. 4-7. [4084] John i. 18. [4085] Isa. vi. 5. [4086] Ps. xxii. 15. [4087] Deut. iv. 24. [4088] Ex. xxxiv. 6, 7. [4089] Num. xii. 8. [4090] Ex. xxxiii. 20-22. [4091] Matt. xvii. 3, etc. [4092] 1 Kings xix. 11, 12. [4093] Isa. xlii. 3. [4094] Ezek. i. 1. [4095] Ezek. ii. 1. [4096] John i. 18. [4097] "This text, as quoted a short time ago, indicated the only-begotten Son;' but the agreement of the Syriac version induces the belief that the present reading was that expressed by Irenæus, and that the previous quotation has been corrected to suit the Vulgate. The former reading, however, occurs in book iii. c. xi. 5."-- Harvey. [4098] Dan. iii. 26. [4099] Dan. vii. 13, 14. [4100] Dan. vii. 4. [4101] Rev. i. 12. [4102] Rev. i. 17. [4103] Ex. xxxiii. 20. [4104] Rev. v. 6. [4105] Rev. xix. 11-17. [4106] Hos. i. 2, 3. [4107] Acts xv. 14. [4108] 1 Cor. vii. 14. [But Hosea himself says (Hos. xii. 10), "I have used similitudes;" and this history may be fairly referred to prophetic vision. Dr. Pusey, in his Minor Prophets, in loc., argues against this view, however; and his reasons deserve consideration.] [4109] Hos. i. 6-9. [4110] Rom. ix. 25, 26. [4111] The text is here uncertain; and while the general meaning of the sentence is plain, its syntax is confused and obscure. [4112] Irenæus seems here to have written "three" for "two" from a lapse of memory. [4113] Matt. xxi. 31. __________________________________________________________________ Chapter XXI.--Abraham's faith was identical with ours; this faith was prefigured by the words and actions of the old patriarchs. 1. But that our faith was also prefigured in Abraham, and that he was the patriarch of our faith, and, as it were, the prophet of it, the apostle has very fully taught, when he says in the Epistle to the Galatians: "He therefore that ministereth to you the Spirit, and worketh miracles among you, [doeth he it] by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted unto him for righteousness. Know ye therefore, that they which are of faith, the same are the children of Abraham. But the Scripture, foreseeing that God would justify the heathen through faith, announced beforehand unto Abraham, that in him all nations should be blessed. So then they which be of faith shall be blessed with faithful Abraham." [4114] For which [reasons the apostle] declared that this man was not only the prophet of faith, but also the father of those who from among the Gentiles believe in Jesus Christ, because his faith and ours are one and the same: for he believed in things future, as if they were already accomplished, because of the promise of God; and in like manner do we also, because of the promise of God, behold through faith that inheritance [laid up for us] in the [future] kingdom. 2. The history of Isaac, too, is not without a symbolical character. For in the Epistle to the Romans, the apostle declares: "Moreover, when Rebecca had conceived by one, even by our father Isaac," she received answer [4115] from the Word, "that the purpose of God according to election might stand, not of works, but of Him that calleth, it was said unto her, Two nations are in thy womb, and two manner of people are in thy body; and the one people shall overcome the other, and the elder shall serve the younger." [4116] From which it is evident, that not only [were there] prophecies of the patriarchs, but also that the children brought forth by Rebecca were a prediction of the two nations; and that the one should be indeed the greater, but the other the less; that the one also should be under bondage, but the other free; but [that both should be] of one and the same father. Our God, one and the same, is also their God, who knows hidden things, who knoweth all things before they can come to pass; and for this reason has He said, "Jacob have I loved, but Esau have I hated." [4117] 3. If any one, again, will look into Jacob's actions, he shall find them not destitute of meaning, but full of import with regard to the dispensations. Thus, in the first place, at his birth, since he laid hold on his brother's heel, [4118] he was called Jacob, that is, the supplanter--one who holds, but is not held; binding the feet, but not being bound; striving and conquering; grasping in his hand his adversary's heel, that is, victory. For to this end was the Lord born, the type of whose birth he set forth beforehand, of whom also John says in the Apocalypse: "He went forth conquering, that He should conquer." [4119] In the next place, [Jacob] received the rights of the first-born, when his brother looked on them with contempt; even as also the younger nation received Him, Christ, the first-begotten, when the elder nation rejected Him, saying, "We have no king but Cæsar." [4120] But in Christ every blessing [is summed up], and therefore the latter people has snatched away the blessings of the former from the Father, just as Jacob took away the blessing of this Esau. For which cause his brother suffered the plots and persecutions of a brother, just as the Church suffers this self-same thing from the Jews. In a foreign country were the twelve tribes born, the race of Israel, inasmuch as Christ was also, in a strange country, to generate the twelve-pillared foundation of the Church. Various coloured sheep were allotted to this Jacob as his wages; and the wages of Christ are human beings, who from various and diverse nations come together into one cohort of faith, as the Father promised Him, saying, "Ask of Me, and I will give Thee the heathen for Thine inheritance, the uttermost parts of the earth for Thy possession." [4121] And as from the multitude of his sons the prophets of the Lord [afterwards] arose, there was every necessity that Jacob should beget sons from the two sisters, even as Christ did from the two laws of one and the same Father; and in like manner also from the handmaids, indicating that Christ should raise up sons of God, both from freemen and from slaves after the flesh, bestowing upon all, in the same manner, the gift of the Spirit, who vivifies us. [4122] But he (Jacob) did all things for the sake of the younger, she who had the handsome eyes, [4123] Rachel, who prefigured the Church, for which Christ endured patiently; who at that time, indeed, by means of His patriarchs and prophets, was prefiguring and declaring beforehand future things, fulfilling His part by anticipation in the dispensations of God, and accustoming His inheritance to obey God, and to pass through the world as in a state of pilgrimage, to follow His word, and to indicate beforehand things to come. For with God there is nothing without purpose or due signification. __________________________________________________________________ [4114] Gal. iii. 5-9; Gen. xii. 3. [4115] Massuet would cancel these words. [4116] Rom. ix. 10-13; Gen. xxv. 23. [4117] Rom. ix. 13; Mal. i. 2. [4118] Gen. xxv. 26. [4119] Rev. vi. 2. [4120] John xix. 15. [4121] Ps. ii. 8. [4122] The text of this sentence is in great confusion, and we can give only a doubtful translation. [4123] [Leah's eyes were weak, according to the LXX.; and Irenæus infers that Rachel's were "beautiful exceedingly." Canticles, i. 15.] __________________________________________________________________ Chapter XXII.--Christ did not come for the sake of the men of one age only, but for all who, living righteously and piously, had believed upon Him; and for those, too, who shall believe. 1. Now in the last days, when the fulness of the time of liberty had arrived, the Word Himself did by Himself "wash away the filth of the daughters of Zion," [4124] when He washed the disciples' feet with His own hands. [4125] For this is the end of the human race inheriting God; that as in the beginning, by means of our first [parents], we were all brought into bondage, by being made subject to death; so at last, by means of the New Man, all who from the beginning [were His] disciples, having been cleansed and washed from things pertaining to death, should come to the life of God. For He who washed the feet of the disciples sanctified the entire body, and rendered it clean. For this reason, too, He administered food to them in a recumbent posture, indicating that those who were lying in the earth were they to whom He came to impart life. As Jeremiah declares, "The holy Lord remembered His dead Israel, who slept in the land of sepulture; and He descended to them to make known to them His salvation, that they might be saved." [4126] For this reason also were the eyes of the disciples weighed down when Christ's passion was approaching; and when, in the first instance, the Lord found them sleeping, He let it pass,--thus indicating the patience of God in regard to the state of slumber in which men lay; but coming the second time, He aroused them, and made them stand up, in token that His passion is the arousing of His sleeping disciples, on whose account "He also descended into the lower parts of the earth," [4127] to behold with His eyes the state of those who were resting from their labours, [4128] in reference to whom He did also declare to the disciples: "Many prophets and righteous men have desired to see and hear what ye do see and hear." [4129] 2. For it was not merely for those who believed on Him in the time of Tiberius Cæsar that Christ came, nor did the Father exercise His providence for the men only who are now alive, but for all men altogether, who from the beginning, according to their capacity, in their generation have both feared and loved God, and practised justice and piety towards their neighbours, and have earnestly desired to see Christ, and to hear His voice. Wherefore He shall, at His second coming, first rouse from their sleep all persons of this description, and shall raise them up, as well as the rest who shall be judged, and give them a place in His kingdom. For it is truly "one God who" directed the patriarchs towards His dispensations, and "has justified the circumcision by faith, and the uncircumcision through faith." [4130] For as in the first we were prefigured, so, on the other hand, are they represented in us, that is, in the Church, and receive the recompense for those things which they accomplished. __________________________________________________________________ [4124] Isa. iv. 4. [4125] John xiii. 5. [4126] This spurious quotation has been introduced before. See book iii. 20. 4. [4127] Eph. iv. 9. [4128] So Harvey understands the obscure Latin text, "id quod erat inoperatum conditionis." [4129] Matt. xiii. 17. [4130] Rom. iii. 30. __________________________________________________________________ Chapter XXIII.--The patriarchs and prophets by pointing out the advent of Christ, fortified thereby, as it were, the way of posterity to the faith of Christ; and so the labours of the apostles were lessened inasmuch as they gathered in the fruits of the labours of others. 1. For which reason the Lord declared to the disciples: "Behold, I say unto you, Lift up your eyes, and look upon the districts (regiones), for they are white [already] to harvest. For the harvest-man receiveth wages, and gathereth fruit unto life eternal, that both he that soweth and he that reapeth may rejoice together. For in this is the saying true, that one soweth and another reapeth. For I have sent you forward to reap that whereon ye bestowed no labour; other men have laboured, and ye have entered into their labours." [4131] Who, then, are they that have laboured, and have helped forward the dispensations of God? It is clear that they are the patriarchs and prophets, who even prefigured our faith, and disseminated through the earth the advent of the Son of God, who and what He should be: so that posterity, possessing the fear of God, might easily accept the advent of Christ, having been instructed by the prophets. And for this reason it was, that when Joseph became aware that Mary was with child, and was minded to put her away privily, the angel said to him in sleep: "Fear not to take to thee Mary thy wife; for that which is conceived in her is of the Holy Ghost. For she shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins." [4132] And exhorting him [to this], he added: "Now all this has been done, that it might be fulfilled which was spoken from the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and His name shall be called Emmanuel;" thus influencing him by the words of the prophet, and warding off blame from Mary, pointing out that it was she who was the virgin mentioned by Isaiah beforehand, who should give birth to Emmanuel. Wherefore, when Joseph was convinced beyond all doubt, he both did take Mary, and joyfully yielded obedience in regard to all the rest of the education of Christ, undertaking a journey into Egypt and back again, and then a removal to Nazareth. [For this reason,] those who knew not the Scriptures nor the promise of God, nor the dispensation of Christ, at last called him the father of the child. For this reason, too, did the Lord Himself read at Capernaum the prophecies of Isaiah: [4133] "The Spirit of the Lord is upon Me, because He hath anointed Me; to preach the Gospel to the poor hath He sent Me, to heal the broken-hearted, to preach deliverance to the captives, and sight to the blind." [4134] At the same time, showing that it was He Himself who had been foretold by Esaias the prophet, He said to them: "This day is this Scripture fulfilled in your ears." 2. For this reason, also, Philip, when he had discovered the eunuch of the Ethiopians' queen reading these words which had been written: "He was led as a sheep to the slaughter; and as a lamb is dumb before the shearer, so He opened not His mouth: in His humiliation His judgment was taken away;" [4135] and all the rest which the prophet proceeded to relate in regard to His passion and His coming in the flesh, and how He was dishonoured by those who did not believe Him; easily persuaded him to believe on Him, that He was Christ Jesus, who was crucified under Pontius Pilate, and suffered whatsoever the prophet had predicted, and that He was the Son of God, who gives eternal life to men. And immediately when [Philip] had baptized him, he departed from him. For nothing else [but baptism] was wanting to him who had been already instructed by the prophets: he was not ignorant of God the Father, nor of the rules as to the [proper] manner of life, but was merely ignorant of the advent of the Son of God, which, when he had become acquainted with, in a short space of time, he went on his way rejoicing, to be the herald in Ethiopia of Christ's advent. Therefore Philip had no great labour to go through with regard to this man, because he was already prepared in the fear of God by the prophets. For this reason, too, did the apostles, collecting the sheep which had perished of the house of Israel, and discoursing to them from the Scriptures, prove that this crucified Jesus was the Christ, the Son of the living God; and they persuaded a great multitude, who, however, [already] possessed the fear of God. And there were, in one day, baptized three, and four, and five thousand men. [4136] __________________________________________________________________ [4131] John iv. 35, etc. [4132] Matt. i. 20, etc. [4133] Luke iv. 18. [4134] Isa. lxi. 1. [4135] Acts viii. 27; Isa. liii. 7. [4136] Acts ii. 41, Acts iv. 4. __________________________________________________________________ Chapter XXIV.--The conversion of the Gentiles was more difficult than that of the Jews; the labours of those apostles, therefore who engaged in the former task, were greater than those who undertook the latter. 1. Wherefore also Paul, since he was the apostle of the Gentiles, says, "I laboured more than they all." [4137] For the instruction of the former, [viz., the Jews,] was an easy task, because they could allege proofs from the Scriptures, and because they, who were in the habit of hearing Moses and the prophets, did also readily receive the First-begotten of the dead, and the Prince of the life of God, --Him who, by the spreading forth of hands, did destroy Amalek, and vivify man from the wound of the serpent, by means of faith which was [exercised] towards Him. As I have pointed out in the preceding book, the apostle did, in the first place, instruct the Gentiles to depart from the superstition of idols, and to worship one God, the Creator of heaven and earth, and the Framer of the whole creation; and that His Son was His Word, by whom He founded all things; and that He, in the last times, was made a man among men; that He reformed the human race, but destroyed and conquered the enemy of man, and gave to His handiwork victory against the adversary. But although they who were of the circumcision still did not obey the words of God, for they were despisers, yet they were previously instructed not to commit adultery, nor fornication, nor theft, nor fraud; and that whatsoever things are done to our neighbours' prejudice, were evil, and detested by God. Wherefore also they did readily agree to abstain from these things, because they had been thus instructed. 2. But they were bound to teach the Gentiles also this very thing, that works of such a nature were wicked, prejudicial, and useless, and destructive to those who engaged in them. Wherefore he who had received the apostolate to the Gentiles, [4138] did labour more than those who preached the Son of God among them of the circumcision. For they were assisted by the Scriptures, which the Lord confirmed and fulfilled, in coming such as He had been announced; but here, [in the case of the Gentiles,] there was a certain foreign erudition, and a new doctrine [to be received, namely], that the gods of the nations not only were no gods at all, but even the idols of demons; and that there is one God, who is "above all principality, and dominion, and power, and every name which is named;" [4139] and that His Word, invisible by nature, was made palpable and visible among men, and did descend "to death, even the death of the cross;" [4140] also, that they who believe in Him shall be incorruptible and not subject to suffering, and shall receive the kingdom of heaven. These things, too, were preached to the Gentiles by word, without [the aid of] the Scriptures: wherefore, also, they who preached among the Gentiles underwent greater labour. But, on the other hand, the faith of the Gentiles is proved to be of a more noble description, since they followed the word of God without the instruction [derived] from the [sacred] writings (sine instructione literarum). __________________________________________________________________ [4137] 1 Cor. xv. 10. [4138] [A clear note of recognition on the part of our author, that St. Paul's mission was world-wide, while St. Peter's was limited.] [4139] Eph. i. 21. [4140] Phil. ii. 8. __________________________________________________________________ Chapter XXV.--Both covenants were prefigured in Abraham, and in the labour of Tamar; there was, however, but one and the same God to each covenant. 1. For thus it had behoved the sons of Abraham [to be], whom God has raised up to him from the stones, [4141] and caused to take a place beside him who was made the chief and the forerunner of our faith (who did also receive the covenant of circumcision, after that justification by faith which had pertained to him, when he was yet in uncircumcision, so that in him both covenants might be prefigured, that he might be the father of all who follow the Word of God, and who sustain a life of pilgrimage in this world, that is, of those who from among the circumcision and of those from among the uncircumcision are faithful, even as also "Christ [4142] is the chief corner-stone" sustaining all things); and He gathered into the one faith of Abraham those who, from either covenant, are eligible for God's building. But this faith which is in uncircumcision, as connecting the end with the beginning, has been made [both] the first and the last. For, as I have shown, it existed in Abraham antecedently to circumcision, as it also did in the rest of the righteous who pleased God: and in these last times, it again sprang up among mankind through the coming of the Lord. But circumcision and the law of works occupied the intervening period. [4143] 2. This fact is indeed set forth by many other [occurrences], but typically by [the history of] Thamar, Judah's daughter-in-law. [4144] For when she had conceived twins, one of them put forth his hand first; and as the midwife supposed that he was the first-born, she bound a scarlet token on his hand. But after this had been done, and he had drawn back his hand, his brother Phares came forth the first; then, after him, Zara, upon whom was the scarlet line, [was born] the second: the Scripture clearly pointing out that people which possessed the scarlet sign, that is, faith in a state of circumcision, which was shown beforehand, indeed, in the patriarchs first; but after that withdrawn, that his brother might be born; and also, in like manner, him who was the elder, as being born in the second place, [him] who was distinguished by the scarlet token which was [fastened] on him, that is, the passion of the Just One, which was prefigured from the beginning in Abel, and described by the prophets, but perfected in the last times in the Son of God. 3. For it was requisite that certain facts should be announced beforehand by the fathers in a paternal manner, and others prefigured by the prophets in a legal one, but others, described after the form of Christ, by those who have received the adoption; while in one God are all things shown forth. For although Abraham was one, he did in himself prefigure the two covenants, in which some indeed have sown, while others have reaped; for it is said, "In this is the saying true, that it is one people' who sows, but another who shall reap;" [4145] but it is one God who bestows things suitable upon both--seed to the sower, but bread for the reaper to eat. Just as it is one that planteth, and another who watereth, but one God who giveth the increase. [4146] For the patriarchs and prophets sowed the word [concerning] Christ, but the Church reaped, that is, received the fruit. For this reason, too, do these very men (the prophets) also pray to have a dwelling-place in it, as Jeremiah says, "Who will give me in the desert the last dwelling-place?" [4147] in order that both the sower and the reaper may rejoice together in the kingdom of Christ, who is present with all those who were from the beginning approved by God, who granted them His Word to be present with them. [4148] __________________________________________________________________ [4141] Matt. iii. 9. [4142] Eph. ii. 20. [4143] [Note, the Gentile Church was the old religion and was Catholic; in Christ it became Catholic again: the Mosaic system was a parenthetical thing of fifteen hundred years only. Such is the luminous and clarifying scheme of Irenæus, expounding St. Paul (Gal. iii. 14-20). Inferences: (1) They who speak as if the Mosaic system covered the whole Old Testament darken the divine counsels. (2) The God of Scripture was never the God of the Jews only.] [4144] Gen. xxxviii. 28, etc. [4145] John iv. 37. [4146] 1 Cor. iii. 7. [4147] Jer. ix. 2. [A "remote dwelling-place" rather (stathmon eschaton according to LXX.) to square with the argument.] [4148] [The touching words which conclude the former paragraph are illustrated by the noble sentence which begins this paragraph. The childlike spirit of these Fathers recognises Christ everywhere, in the Old Testament, prefigured by countless images and tokens in paternal and legal (ceremonial) forms.] __________________________________________________________________ Chapter XXVI.--The treasure hid in the Scriptures is Christ; the true exposition of the Scriptures is to be found in the Church alone. 1. If any one, therefore, reads the Scriptures with attention, he will find in them an account of Christ, and a foreshadowing of the new calling (vocationis). For Christ is the treasure which was hid in the field, [4149] that is, in this world (for "the field is the world" [4150] ); but the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables. Hence His human nature could not [4151] be understood, prior to the consummation of those things which had been predicted, that is, the advent of Christ. And therefore it was said to Daniel the prophet: "Shut up the words, and seal the book even to the time of consummation, until many learn, and knowledge be completed. For at that time, when the dispersion shall be accomplished, they shall know all these things." [4152] But Jeremiah also says, "In the last days they shall understand these things." [4153] For every prophecy, before its fulfilment, is to men [full of] enigmas and ambiguities. But when the time has arrived, and the prediction has come to pass, then the prophecies have a clear and certain exposition. And for this reason, indeed, when at this present time the law is read to the Jews, it is like a fable; for they do not possess the explanation of all things pertaining to the advent of the Son of God, which took place in human nature; but when it is read by the Christians, it is a treasure, hid indeed in a field, but brought to light by the cross of Christ, and explained, both enriching the understanding of men, and showing forth the wisdom of God and declaring His dispensations with regard to man, and forming the kingdom of Christ beforehand, and preaching by anticipation the inheritance of the holy Jerusalem, and proclaiming beforehand that the man who loves God shall arrive at such excellency as even to see God, and hear His word, and from the hearing of His discourse be glorified to such an extent, that others cannot behold the glory of his countenance, as was said by Daniel: "Those who do understand, shall shine as the brightness of the firmament, and many of the righteous [4154] as the stars for ever and ever." [4155] Thus, then, I have shown it to be, [4156] if any one read the Scriptures. For thus it was that the Lord discoursed with the disciples after His resurrection from the dead, proving to them from the Scriptures themselves "that Christ must suffer, and enter into His glory, and that remission of sins should be preached in His name throughout all the world." [4157] And the disciple will be perfected, and [rendered] like the householder, "who bringeth forth from his treasure things new and old." [4158] 2. Wherefore it is incumbent to obey the presbyters who are in the Church,--those who, as I have shown, possess the succession from the apostles; those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father. But [it is also incumbent] to hold in suspicion others who depart from the primitive succession, and assemble themselves together in any place whatsoever, [looking upon them] either as heretics of perverse minds, or as schismatics puffed up and self-pleasing, or again as hypocrites, acting thus for the sake of lucre and vainglory. For all these have fallen from the truth. And the heretics, indeed, who bring strange fire to the altar of God-- namely, strange doctrines--shall be burned up by the fire from heaven, as were Nadab and Abiud. [4159] But such as rise up in opposition to the truth, and exhort others against the Church of God, [shall] remain among those in hell (apud inferos), being swallowed up by an earthquake, even as those who were with Chore, Dathan, and Abiron. [4160] But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did. [4161] 3. Those, however, who are believed to be presbyters by many, but serve their own lusts, and, do not place the fear of God supreme in their hearts, but conduct themselves with contempt towards others, and are puffed up with the pride of holding the chief seat, and work evil deeds in secret, saying, "No man sees us," shall be convicted by the Word, who does not judge after outward appearance (secundum gloriam), nor looks upon the countenance, but the heart; and they shall hear those words, to be found in Daniel the prophet: "O thou seed of Canaan, and not of Judah, beauty hath deceived thee, and lust perverted thy heart. [4162] Thou that art waxen old in wicked days, now thy sins which thou hast committed aforetime are come to light; for thou hast pronounced false judgments, and hast been accustomed to condemn the innocent, and to let the guilty go free, albeit the Lord saith, The innocent and the righteous shalt thou not slay." [4163] Of whom also did the Lord say: "But if the evil servant shall say in his heart, My lord delayeth his coming, and shall begin to smite the man-servants and maidens, and to eat and drink and be drunken; the lord of that servant shall come in a day that he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the unbelievers." [4164] 4. From all such persons, therefore, it behoves us to keep aloof, but to adhere to those who, as I have already observed, do hold the doctrine of the apostles, and who, together with the order of priesthood (presbyterii ordine), display sound speech and blameless conduct for the confirmation and correction of others. [4165] In this way, Moses, to whom such a leadership was entrusted, relying on a good conscience, cleared himself before God, saying, "I have not in covetousness taken anything belonging to one of these men, nor have I done evil to one of them." [4166] In this way, too, Samuel, who judged the people so many years, and bore rule over Israel without any pride, in the end cleared himself, saying, "I have walked before you from my childhood even unto this day: answer me in the sight of God, and before His anointed (Christi ejus); whose ox or whose ass of yours have I taken, or over whom have I tyrannized, or whom have I oppressed? or if I have received from the hand of any a bribe or [so much as] a shoe, speak out against me, and I will restore it to you." [4167] And when the people had said to him, "Thou hast not tyrannized, neither hast thou oppressed us neither hast thou taken ought of any man's hand," he called the Lord to witness, saying, "The Lord is witness, and His Anointed is witness this day, that ye have not found ought in my hand. And they said to him, He is witness." In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: "For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;" [4168] "We have injured no man, corrupted no man, circumvented no man." [4169] 5. Such presbyters does the Church nourish, of whom also the prophet says: "I will give thy rulers in peace, and thy bishops in righteousness." [4170] Of whom also did the Lord declare, "Who then shall be a faithful steward (actor), good and wise, whom the Lord sets over His household, to give them their meat in due season? Blessed is that servant whom his Lord, when He cometh, shall find so doing." [4171] Paul then, teaching us where one may find such, says, "God hath placed in the Church, first, apostles; secondly, prophets; thirdly, teachers." [4172] Where, therefore, the gifts of the Lord have been placed, there it behoves us to learn the truth, [namely,] from those who possess that succession of the Church which is from the apostles, [4173] and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech. For these also preserve this faith of ours in one God who created all things; and they increase that love [which we have] for the Son of God, who accomplished such marvellous dispensations for our sake: and they expound the Scriptures to us without danger, neither blaspheming God, nor dishonouring the patriarchs, nor despising the prophets. __________________________________________________________________ [4149] Matt. xiii. 44. [4150] Matt. xiii. 38. [4151] Harvey cancels "non," and reads the sentence interrogatively. [4152] Dan. xii. 4, 7. [4153] Jer. xxiii. 20. [4154] The Latin is "a multis justis," corresponding to the Greek version of the Hebrew text. If the translation be supposed as corresponding to the Hebrew comparative, the English equivalent will be, "and above (more than) many righteous." [4155] Dan. xii. 3. [4156] The text and punctuation are here in great uncertainty, and very different views of both are taken by the editors. [4157] Luke xxiv. 26, 47. [The walk to Emmaus is the fountain-head of Scriptural exposition, and the forty days (Acts i. 3) is the river that came forth like that which went out of Eden. Sirach iv. 31.] [4158] Matt. xiii. 52. [I must express my delight in the great principle of exposition here unfolded. The Old Scriptures are a night-bound wilderness, till Christ rises and illuminates them, glorying alike hill and dale, and, as this author supposes, every shrub and flower, also, making the smallest leaf with its dewdrops glitter like the rainbow.] [4159] Lev. x. 1, 2. [4160] Num. xvi. 33. [4161] 1 Kings xiv. 10. [4162] Susanna 56. [4163] Ibid. ver. 52, etc.; Ex. xxiii. 7. [4164] Matt. xxiv. 48, etc.; Luke xii. 45. [4165] [Contrast this spirit of a primitive Father, with the state of things which Wiclif rose up to purify, five hundred years ago.] [4166] Num. xvi. 15. [4167] 1 Sam. xii. 3. [4168] 2 Cor. ii. 17. [4169] 2 Cor. vii. 2. [4170] Isa. lx. 17. [4171] Matt. xxiv. 45, 46. [4172] 1 Cor. xii. 28. [4173] [Note the limitation; not the succession only, but with it (1) pure morality and holiness and (2) unadulterated testimony. No catholicity apart from these.] __________________________________________________________________ Chapter XXVII--The sins of the men of old time, which incurred the displeasure of God, were, by His providence, committed to writing, that we might derive instruction thereby, and not be filled with pride. We must not, therefore, infer that there was another God than He whom Christ preached; we should rather fear, lest the one and the same God who inflicted punishment on the ancients, should bring down heavier upon us. 1. As I have heard from a certain presbyter, [4174] who had heard it from those who had seen the apostles, and from those who had been their disciples, the punishment [declared] in Scripture was sufficient for the ancients in regard to what they did without the Spirit's guidance. For as God is no respecter of persons, He inflicted a proper punishment on deeds displeasing to Him. As in the case of David, [4175] when he suffered persecution from Saul for righteousness' sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit's guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, "Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;" [4176] and Nathan the prophet is sent to him, pointing out to him his crime, in order that he, passing sentence upon and condemning himself, might obtain mercy and forgiveness from Christ: "And [Nathan] said to him, There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds; but the poor man had nothing, save one little ewe-lamb, which he possessed, and nourished up; and it had been with him and with his children together: it did eat of his own bread, and drank of his cup, and was to him as a daughter. And there came a guest unto the rich man; and he spared to take of the flock of his own ewe-lambs, and from the herds of his own oxen, to entertain the guest; but he took the ewe-lamb of the poor man, and set it before the man that had come unto him. And David's anger was greatly kindled against the man; and he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die (filius mortis est): and he shall restore the lamb fourfold, because he hath done this thing, and because he had no pity for the poor man. And Nathan said unto him, Thou art the man who hast done this." [4177] And then he proceeds with the rest [of the narrative], upbraiding him, and recounting God's benefits towards him, and [showing him] how much his conduct had displeased the Lord. For [he declared] that works of this nature were not pleasing to God, but that great wrath was suspended over his house. David, however, was struck with remorse on hearing this, and exclaimed, "I have sinned against the Lord;" and he sung a penitential psalm, waiting for the coming of the Lord, who washes and makes clean the man who had been fast bound with [the chain of] sin. In like manner it was with regard to Solomon, while he continued to judge uprightly, and to declare the wisdom of God, and built the temple as the type of truth, and set forth the glories of God, and announced the peace about to come upon the nations, and prefigured the kingdom of Christ, and spake three thousand parables about the Lord's advent, and five thousand songs, singing praise to God, and expounded the wisdom of God in creation, [discoursing] as to the nature of every tree, every herb, and of all fowls, quadrupeds, and fishes; and he said, "Will God whom the heavens cannot contain, really dwell with men upon the earth?" [4178] And he pleased God, and was the admiration of all; and all kings of the earth sought an interview with him (quærebant faciem ejus) that they might hear the wisdom which God had conferred upon him. [4179] The queen of the south, too, came to him from the ends of the earth, to ascertain the wisdom that was in him: [4180] she whom the Lord also referred to as one who should rise up in the judgment with the nations of those men who do hear His words, and do not believe in Him, and should condemn them, inasmuch as she submitted herself to the wisdom announced by the servant of God, while these men despised that wisdom which proceeded directly from the Son of God. For Solomon was a servant, but Christ is indeed the Son of God, and the Lord of Solomon. While, therefore, he served God without blame, and ministered to His dispensations, then was he glorified: but when he took wives from all nations, and permitted them to set up idols in Israel, the Scripture spake thus concerning him: "And King Solomon was a lover of women, and he took to himself foreign women; and it came to pass, when Solomon was old, his heart was not perfect with the Lord his God. And the foreign women turned away his heart after strange gods. And Solomon did evil in the sight of the Lord: he did not walk after the Lord, as did David his father. And the Lord was angry with Solomon; for his heart was not perfect with the Lord, as was the heart of David his father." [4181] The Scripture has thus sufficiently reproved him, as the presbyter remarked, in order that no flesh may glory in the sight of the Lord. 2. It was for this reason, too, that the Lord descended into the regions beneath the earth, preaching His advent there also, and [declaring] the remission of sins received by those who believe in Him. [4182] Now all those believed in Him who had hope towards Him, that is, those who proclaimed His advent, and submitted to His dispensations, the righteous men, the prophets, and the patriarchs, to whom He remitted sins in the same way as He did to us, which sins we should not lay to their charge, if we would not despise the grace of God. For as these men did not impute unto us (the Gentiles) our transgressions, which we wrought before Christ was manifested among us, so also it is not right that we should lay blame upon those who sinned before Christ's coming. For "all men come short of the glory of God," [4183] and are not justified of themselves, but by the advent of the Lord,--they who earnestly direct their eyes towards His light. And it is for our instruction that their actions have been committed to writing, that we might know, in the first place, that our God and theirs is one, and that sins do not please Him although committed by men of renown; and in the second place, that we should keep from wickedness. For if these men of old time, who preceded us in the gifts [bestowed upon them], and for whom the Son of God had not yet suffered, when they committed any sin and served fleshly lusts, were rendered objects of such disgrace, what shall the men of the present day suffer, who have despised the Lord's coming, and become the slaves of their own lusts? And truly the death of the Lord became [the means of] healing and remission of sins to the former, but Christ shall not die again in behalf of those who now commit sin, for death shall no more have dominion over Him; but the Son shall come in the glory of the Father, requiring from His stewards and dispensers the money which He had entrusted to them, with usury; and from those to whom He had given most shall He demand most. We ought not, therefore, as that presbyter remarks, to be puffed up, nor be severe upon those of old time, but ought ourselves to fear, lest perchance, after [we have come to] the knowledge of Christ, if we do things displeasing to God, we obtain no further forgiveness of sins, but be shut out from His kingdom. [4184] And therefore it was that Paul said, "For if [God] spared not the natural branches, [take heed] lest He also spare not thee, who, when thou wert a wild olive tree, wert grafted into the fatness of the olive tree, and wert made a partaker of its fatness." [4185] 3. Thou wilt notice, too, that the transgressions of the common people have been described in like manner, not for the sake of those who did then transgress, but as a means of instruction unto us, and that we should understand that it is one and the same God against whom these men sinned, and against whom certain persons do now transgress from among those who profess to have believed in Him. But this also, [as the presbyter states,] has Paul declared most plainly in the Epistle to the Corinthians, when he says, "Brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and were all baptized unto Moses in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink: for they drank of that spiritual rock that followed them; and the rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. These things were for our example (in figuram nostri), to the intent that we should not lust after evil things, as they also lusted; neither be ye idolaters, as were some of them, as it is written: [4186] The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them also did, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them murmured, and were destroyed of the destroyer. But all these things happened to them in a figure, and were written for our admonition, upon whom the end of the world (sæculorum) is come. Wherefore let him that thinketh he standeth, take heed lest he fall." [4187] 4. Since therefore, beyond all doubt and contradiction, the apostle shows that there is one and the same God, who did both enter into judgment with these former things, and who does inquire into those of the present time, and points out why these things have been committed to writing; all these men are found to be unlearned and presumptuous, nay, even destitute of common sense, who, because of the transgressions of them of old time, and because of the disobedience of a vast number of them, do allege that there was indeed one God of these men, and that He was the maker of the world, and existed in a state of degeneracy; but that there was another Father declared by Christ, and that this Being is He who has been conceived by the mind of each of them; not understanding that as, in the former case, God showed Himself not well pleased in many instances towards those who sinned, so also in the latter, "many are called, but few are chosen." [4188] As then the unrighteous, the idolaters, and fornicators perished, so also is it now: for both the Lord declares, that such persons are sent into eternal fire; [4189] and the apostle says, "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, not effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." [4190] And as it was not to those who are without that he said these things, but to us, lest we should be cast forth from the kingdom of God, by doing any such thing, he proceeds to say, "And such indeed were ye; but ye are washed, but ye are sanctified in the name of the Lord Jesus Christ, and by the Spirit of our God." And just as then, those who led vicious lives, and put other people astray, were condemned and cast out, so also even now the offending eye is plucked out, and the foot and the hand, lest the rest of the body perish in like manner. [4191] And we have the precept: "If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one go not to eat." [4192] And again does the apostle say, "Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the sons of mistrust. Be not ye therefore partakers with them." [4193] And as then the condemnation of sinners extended to others who approved of them, and joined in their society; so also is it the case at present, that "a little leaven leaveneth the whole lump." [4194] And as the wrath of God did then descend upon the unrighteous, here also does the apostle likewise say: "For the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of those men who hold back the truth in unrighteousness." [4195] And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily." [4196] So says the apostle, in like manner, in the Epistle to the Thessalonians: "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, at the revealing of our Lord Jesus Christ from heaven with His mighty angels, and in a flame of fire, to take vengeance upon those who know not God, and upon those that obey not the Gospel of our Lord Jesus Christ: who shall also be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them who have believed in Him." [4197] __________________________________________________________________ [4174] Polycarp, Papias, Pothinus, and others, have been suggested as probably here referred to, but the point is involved in utter uncertainty. [Surely this testimony is a precious intimation of the apostle's meaning (Rom. ii. 12-16), and the whole chapter is radiant with the purity of the Gospel.] [4175] 1 Sam. xviii. [4176] 2 Sam. xi. 27. [4177] 2 Sam. xii. 1, etc. [4178] 1 Kings viii. 27. [4179] 1 Kings iv. 34. [4180] 1 Kings x. 1. [4181] 1 Kings xi. 1. [4182] [1 Pet. iii. 19, 20.] [4183] Rom. iii. 23. [Another testimony to the mercy of God in the judgment of the unevangelized. There must have been some reason for the secrecy with which "that presbyter's" name is guarded. Irenæus may have scrupled to draw the wrath of the Gnostics upon any name but his own.] [4184] Rom. iii. 23. [Another testimony to the mercy of God in the judgment of the unevangelized. There must have been some reason for the secrecy with which "that presbyter's" name is guarded. Irenæus may have scrupled to draw the wrath of the Gnostics upon any name but his own.] [4185] Rom. xi. 17, 21. [4186] Ex. xxxii. 6. [4187] 1 Cor. x. 1, etc. [4188] Matt. xx. 16. [4189] Matt. xxv. 41. [4190] 1 Cor. vi. 9, 10. [4191] Matt. xviii. 8, 9. [4192] 1 Cor. v. 11. [4193] Eph. v. 6, 7. [4194] 1 Cor. v. 6. [4195] Rom. i. 18. [4196] Luke xviii. 7, 8. [4197] 2 Thess. i. 6-10. __________________________________________________________________ Chapter XXVIII.--Those persons prove themselves senseless who exaggerate the mercy of Christ, but are silent as to the judgment, and look only at the more abundant grace of the New Testament; but, forgetful of the greater degree of perfection which it demands from us, they endeavour to show that there is another God beyond Him who created the world. 1. Inasmuch, then, as in both Testaments there is the same righteousness of God [displayed] when God takes vengeance, in the one case indeed typically, temporarily, and more moderately; but in the other, really, enduringly, and more rigidly: for the fire is eternal, and the wrath of God which shall be revealed from heaven from the face of our Lord (as David also says, "But the face of the Lord is against them that do evil, to cut off the remembrance of them from the earth" [4198] ), entails a heavier punishment on those who incur it,--the elders pointed out that those men are devoid of sense, who, [arguing] from what happened to those who formerly did not obey God, do endeavour to bring in another Father, setting over against [these punishments] what great things the Lord had done at His coming to save those who received Him, taking compassion upon them; while they keep silence with regard to His judgment; and all those things which shall come upon such as have heard His words, but done them not, and that it were better for them if they had not been born, [4199] and that it shall be more tolerable for Sodom and Gomorrah in the judgment than for that city which did not receive the word of His disciples. [4200] 2. For as, in the New Testament, that faith of men [to be placed] in God has been increased, receiving in addition [to what was already revealed] the Son of God, that man too might be a partaker of God; so is also our walk in life required to be more circumspect, when we are directed not merely to abstain from evil actions, but even from evil thoughts, and from idle words, and empty talk, and scurrilous language: [4201] thus also the punishment of those who do not believe the Word of God, and despise His advent, and are turned away backwards, is increased; being not merely temporal, but rendered also eternal. For to whomsoever the Lord shall say, "Depart from me, ye cursed, into everlasting fire," [4202] these shall be damned for ever; and to whomsoever He shall say, "Come, ye blessed of my Father, inherit the kingdom prepared for you for eternity," [4203] these do receive the kingdom for ever, and make constant advance in it; since there is one and the same God the Father, and His Word, who has been always present with the human race, by means indeed of various dispensations, and has wrought out many things, and saved from the beginning those who are saved, (for these are they who love God, and follow the Word of God according to the class to which they belong,) and has judged those who are judged, that is, those who forget God, and are blasphemous, and transgressors of His word. 3. For the self-same heretics already mentioned by us have fallen away from themselves, by accusing the Lord, in whom they say that they believe. For those points to which they call attention with regard to the God who then awarded temporal punishments to the unbelieving, and smote the Egyptians, while He saved those that were obedient; these same [facts, I say,] shall nevertheless repeat themselves in the Lord, who judges for eternity those whom He doth judge, and lets go free for eternity those whom He does let go free: and He shall [thus] be discovered, according to the language used by these men, as having been the cause of their most heinous sin to those who laid hands upon Him, and pierced Him. For if He had not so come, it follows that these men could not have become the slayers of their Lord; and if He had not sent prophets to them, they certainly could not have killed them, nor the apostles either. To those, therefore, who assail us, and say, If the Egyptians had not been afflicted with plagues, and, when pursuing after Israel, been choked in the sea, God could not have saved His people, this answer may be given;--Unless, then, the Jews had become the slayers of the Lord (which did, indeed, take eternal life away from them), and, by killing the apostles and persecuting the Church, had fallen into an abyss of wrath, we could not have been saved. For as they were saved by means of the blindness of the Egyptians, so are we, too, by that of the Jews; if, indeed, the death of the Lord is the condemnation of those who fastened Him to the cross, and who did not believe His advent, but the salvation of those who believe in Him. For the apostle does also say in the Second [Epistle] to the Corinthians: "For we are unto God a sweet savour of Christ, in them which are saved, and in them which perish: to the one indeed the savour of death unto death, but to the other the savour of life unto life." [4204] To whom, then, is there the savour of death unto death, unless to those who believe not neither are subject to the Word of God? And who are they that did even then give themselves over to death? Those men, doubtless, who do not believe, nor submit themselves to God. And again, who are they that have been saved and received the inheritance? Those, doubtless, who do believe God, and who have continued in His love; as did Caleb [the son] of Jephunneh and Joshua [the son] of Nun, [4205] and innocent children, [4206] who have had no sense of evil. But who are they that are saved now, and receive life eternal? Is it not those who love God, and who believe His promises, and who "in malice have become as little children?" [4207] __________________________________________________________________ [4198] Ps. xxxiv. 16. [4199] Matt. xxvi. 24. [4200] Matt. x. 15. [4201] [Eph. v. 4. Even from the eutrapelia which might signify a bon-mot, literally, and which certainly is not "scurrility," unless the apostle was ironical, reflecting on jokes with heathen considered "good."] [4202] Matt. xxv. 41. [4203] Matt. xxv. 34. [4204] 2 Cor. ii. 15, 16. [4205] Num. xiv. 30. [4206] [Jon. iv. 11. The tenderness of our author constantly asserts itself, as in this reference to children.] [4207] 1 Cor. xiv. 20. __________________________________________________________________ Chapter XXIX.--Refutation of the arguments of the Marcionites, who attempted to show that God was the author of sin, because He blinded Pharaoh and his servants. 1. "But," say they, "God hardened the heart of Pharaoh and of his servants." [4208] Those, then, who allege such difficulties, do not read in the Gospel that passage where the Lord replied to the disciples, when they asked Him, "Why speakest Thou unto them in parables?"--"Because it is given unto you to know the mystery of the kingdom of heaven; but to them I speak in parables, that seeing they may not see, and hearing they may not hear, understanding they may not understand; in order that the prophecy of Isaiah regarding them may be fulfilled, saying, Make the heart of this people gross and make their ears dull, and blind their eyes. But blessed are your eyes, which see the things that ye see; and your ears, which hear what ye do hear." [4209] For one and the same God [that blesses others] inflicts blindness upon those who do not believe, but who set Him at naught; just as the sun, which is a creature of His, [acts with regard] to those who, by reason of any weakness of the eyes cannot behold his light; but to those who believe in Him and follow Him, He grants a fuller and greater illumination of mind. In accordance with this word, therefore, does the apostle say, in the Second [Epistle] to the Corinthians: "In whom the God of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them]." [4210] And again, in that to the Romans: "And as they did not think fit to have God in their knowledge, God gave them up to a reprobate mind, to do those things that are not convenient." [4211] Speaking of antichrist, too, he says clearly in the Second to the Thessalonians: "And for this cause God shall send them the working of error, that they should believe a lie; that they all might be judged who believed not the truth, but consented to iniquity." [4212] 2. If, therefore, in the present time also, God, knowing the number of those who will not believe, since He foreknows all things, has given them over to unbelief, and turned away His face from men of this stamp, leaving them in the darkness which they have themselves chosen for themselves, what is there wonderful if He did also at that time give over to their unbelief, Pharaoh, who never would have believed, along with those who were with him? As the Word spake to Moses from the bush: "And I am sure that the king of Egypt will not let you go, unless by a mighty hand." [4213] And for the reason that the Lord spake in parables, and brought blindness upon Israel, that seeing they might not see, since He knew the [spirit of] unbelief in them, for the same reason did He harden Pharaoh's heart; in order that, while seeing that it was the finger of God which led forth the people, he might not believe, but be precipitated into a sea of unbelief, resting in the notion that the exit of these [Israelites] was accomplished by magical power, and that it was not by the operation of God that the Red Sea afforded a passage to the people, but that this occurred by merely natural causes (sed naturaliter sic se habere). __________________________________________________________________ [4208] Ex. ix. 35. [4209] Matt. xiii. 11-16; Isa. vi. 10. [4210] 2 Cor. iv. 4. [4211] Rom. i. 28. [4212] 2 Thess. ii. 11. [4213] Ex. iii. 19. __________________________________________________________________ Chapter XXX.--Refutation of another argument adduced by the Marcionites, that God directed the Hebrews to spoil the Egyptians. 1. Those, again, who cavil and find fault because the people did, by God's command, upon the eve of their departure, take vessels of all kinds and raiment from the Egyptians, [4214] and so went away, from which [spoils], too, the tabernacle was constructed in the wilderness, prove themselves ignorant of the righteous dealings of God, and of His dispensations; as also the presbyter remarked: For if God had not accorded this in the typical exodus, no one could now be saved in our true exodus; that is, in the faith in which we have been established, and by which we have been brought forth from among the number of the Gentiles. For in some cases there follows us a small, and in others a large amount of property, which we have acquired from the mammon of unrighteousness. For from what source do we derive the houses in which we dwell, the garments in which we are clothed, the vessels which we use, and everything else ministering to our every-day life, unless it be from those things which, when we were Gentiles, we acquired by avarice, or received them from our heathen parents, relations, or friends who unrighteously obtained them?--not to mention that even now we acquire such things when we are in the faith. For who is there that sells, and does not wish to make a profit from him who buys? Or who purchases anything, and does not wish to obtain good value from the seller? Or who is there that carries on a trade, and does not do so that he may obtain a livelihood thereby? And as to those believing ones who are in the royal palace, do they not derive the utensils they employ from the property which belongs to Cæsar; and to those who have not, does not each one of these [Christians] give according to his ability? The Egyptians were debtors to the [Jewish] people, not alone as to property, but as their very lives, because of the kindness of the patriarch Joseph in former times; but in what way are the heathen debtors to us, from whom we receive both gain and profit? Whatsoever they amass with labour, these things do we make use of without labour, although we are in the faith. 2. Up to that time the people served the Egyptians in the most abject slavery, as saith the Scripture: "And the Egyptians exercised their power rigorously upon the children of Israel; and they made life bitter to them by severe labours, in mortar and in brick, and in all manner of service in the field which they did, by all the works in which they oppressed them with rigour." [4215] And with immense labour they built for them fenced cities, increasing the substance of these men throughout a long course of years, and by means of every species of slavery; while these [masters] were not only ungrateful towards them, but had in contemplation their utter annihilation. In what way, then, did [the Israelites] act unjustly, if out of many things they took a few, they who might have possessed much property had they not served them, and might have gone forth wealthy, while, in fact, by receiving only a very insignificant recompense for their heavy servitude, they went away poor? It is just as if any free man, being forcibly carried away by another, and serving him for many years, and increasing his substance, should be thought, when he ultimately obtains some support, to possess some small portion of his [master's] property, but should in reality depart, having obtained only a little as the result of his own great labours, and out of vast possessions which have been acquired, and this should be made by any one a subject of accusation against him, as if he had not acted properly. [4216] He (the accuser) will rather appear as an unjust judge against him who had been forcibly carried away into slavery. Of this kind, then, are these men also, who charge the people with blame, because they appropriated a few things out of many, but who bring no charge against those who did not render them the recompense due to their fathers' services; nay, but even reducing them to the most irksome slavery, obtained the highest profit from them. And [these objectors] allege that [the Israelites] acted dishonestly, because, forsooth, they took away for the recompense of their labours, as I have observed, unstamped gold and silver in a few vessels; while they say that they themselves (for let truth be spoken, although to some it may seem ridiculous) do act honestly, when they carry away in their girdles from the labours of others, coined gold, and silver, and brass, with Cæsar's inscription and image upon it. 3. If, however, a comparison be instituted between us and them, [I would ask] which party shall seem to have received [their worldly goods] in the fairer manner? Will it be the [Jewish] people, [who took] from the Egyptians, who were at all points their debtors; or we, [who receive property] from the Romans and other nations, who are under no similar obligation to us? Yea, moreover, through their instrumentality the world is at peace, and we walk on the highways without fear, and sail where we will. [4217] Therefore, against men of this kind (namely, the heretics) the word of the Lord applies, which says: "Thou hypocrite, first cast the beam out of thine eye, and then shalt thou see clearly to pull out the mote out of thy brother's eye." [4218] For if he who lays these things to thy charge, and glories in his own wisdom, has been separated from the company of the Gentiles, and possesses nothing [derived from] other people's goods, but is literally naked, and barefoot, and dwells homeless among the mountains, as any of those animals do which feed on grass, he will stand excused [in using such language], as being ignorant of the necessities of our mode of life. But if he do partake of what, in the opinion of men, is the property of others, and if [at the same time] he runs down their type, [4219] he proves himself most unjust, turning this kind of accusation against himself. For he will be found carrying about property not belonging to him, and coveting goods which are not his. And therefore has the Lord said: "Judge not, that ye be not judged: for with what judgment ye shall judge, ye shall be judged." [4220] [The meaning is] not certainly that we should not find fault with sinners, nor that we should consent to those who act wickedly; but that we should not pronounce an unfair judgment on the dispensations of God, inasmuch as He has Himself made provision that all things shall turn out for good, in a way consistent with justice. For, because He knew that we would make a good use of our substance which we should possess by receiving it from another, He says, "He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise." [4221] And, "For I was an hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was naked and ye clothed Me." [4222] And, "When thou doest thine alms, let not thy left hand know what thy right hand doeth." [4223] And we are proved to be righteous by whatsoever else we do well, redeeming, as it were, our property from strange hands. But thus do I say, "from strange hands," not as if the world were not God's possession, but that we have gifts of this sort, and receive them from others, in the same way as these men had them from the Egyptians who knew not God; and by means of these same do we erect in ourselves the tabernacle of God: for God dwells in those who act uprightly, as the Lord says: "Make to yourselves friends of the mammon of unrighteousness, that they, when ye shall be put to flight, [4224] may receive you into eternal tabernacles." [4225] For whatsoever we acquired from unrighteousness when we were heathen, we are proved righteous, when we have become believers, by applying it to the Lord's advantage. 4. As a matter of course, therefore, these things were done beforehand in a type, and from them was the tabernacle of God constructed; those persons justly receiving them, as I have shown, while we were pointed out beforehand in them,--[we] who should afterwards serve God by the things of others. For the whole exodus of the people out of Egypt, which took place under divine guidance, [4226] was a type and image of the exodus of the Church which should take place from among the Gentiles; [4227] and for this cause He leads it out at last from this world into His own inheritance, which Moses the servant of God did not [bestow], but which Jesus the Son of God shall give for an inheritance. And if any one will devote a close attention to those things which are stated by the prophets with regard to the [time of the] end, and those which John the disciple of the Lord saw in the Apocalypse, [4228] he will find that the nations [are to] receive the same plagues universally, as Egypt then did particularly. __________________________________________________________________ [4214] Ex. iii. 22, Ex. xi. 2. [Our English translation "borrow" is a gratuitous injury to the text. As "King of kings" the Lord enjoins a just tax, which any earthly sovereign might have imposed uprightly. Our author argues well.] [4215] Ex. i. 13, 14. [4216] This perplexed sentence is pointed by Harvey interrogatively, but we prefer the above. [4217] [A touching tribute to the imperial law, at a moment when Christians were "dying daily" and "as sheep for the slaughter." So powerfully worked the divine command, Luke vi. 29.] [4218] Matt. vii. 5. [4219] This is, if he inveighs against the Israelites for spoiling the Egyptians; the former being a type of the Christian Church in relation to the Gentiles. [4220] Matt. vii. 1, 2. [4221] Luke iii. 11. [4222] Matt. xxv. 35, 36. [4223] Matt. vi. 3. [4224] As Harvey remarks, this is "a strange translation for eklipete" of the text. rec., and he adds that "possibly the translator read ektrapete." [4225] Luke xvi. 9. [4226] We here follow the punctuation of Massuet in preference to that of Harvey. [4227] [The Fathers regarded the whole Mosaic system, and the history of the faithful under it, as one great allegory. In everything they saw "similitudes," as we do in the Faery Queen of Spenser, or the Pilgrim's Progress. The ancients may have carried this principle too far, but as a principle it receives countenance from our Lord Himself and His apostles. To us there is often a barren bush, where the Fathers saw a bush that burned with fire.] [4228] See Rev. xv., Rev. xvi. __________________________________________________________________ Chapter XXXI.--We should not hastily impute as crimes to the men of old time those actions which the Scripture has not condemned, but should rather seek in them types of things to come: an example of this in the incest committed by Lot. 1. When recounting certain matters of this kind respecting them of old time, the presbyter [before mentioned] was in the habit of instructing us, and saying: "With respect to those misdeeds for which the Scriptures themselves blame the patriarchs and prophets, we ought not to inveigh against them, nor become like Ham, who ridiculed the shame of his father, and so fell under a curse; but we should [rather] give thanks to God in their behalf, inasmuch as their sins have been forgiven them through the advent of our Lord; for He said that they gave thanks [for us], and gloried in our salvation. [4229] With respect to those actions, again, on which the Scriptures pass no censure, but which are simply set down [as having occurred], we ought not to become the accusers [of those who committed them], for we are not more exact than God, nor can we be superior to our Master; but we should search for a type [in them]. For not one of those things which have been set down in Scripture without being condemned is without significance." An example is found in the case of Lot, who led forth his daughters from Sodom, and these then conceived by their own father; and who left behind him within the confines [of the land] his wife, [who remains] a pillar of salt unto this day. For Lot, not acting under the impulse of his own will, nor at the prompting of carnal concupiscence, nor having any knowledge or thought of anything of the kind, did [in fact] work out a type [of future events]. As says the Scripture: "And that night the elder went in and lay with her father; and Lot knew not when she lay down, nor when she arose." [4230] And the same thing took place in the case of the younger: "And he knew not," it is said, "when she slept with him, nor when she arose." [4231] Since, therefore, Lot knew not [what he did], nor was a slave to lust [in his actions], the arrangement [designed by God] was carried out, by which the two daughters (that is, the two churches [4232] ), who gave birth to children begotten of one and the same father, were pointed out, apart from [the influence of] the lust of the flesh. For there was no other person, [as they supposed], who could impart to them quickening seed, and the means of their giving birth to children, as it is written: "And the elder said unto the younger, And there is not a man on the earth to enter in unto us after the manner of all the earth: come, let us make our father drunk with wine, and let us lie with him, and raise up seed from our father." [4233] 2. Thus, after their simplicity and innocence, did these daughters [of Lot] so speak, imagining that all mankind had perished, even as the Sodomites had done, and that the anger of God had come down upon the whole earth. Wherefore also they are to be held excusable, since they supposed that they only, along with their father, were left for the preservation of the human race; and for this reason it was that they deceived their father. Moreover, by the words they used this fact was pointed out--that there is no other one who can confer upon the elder and younger church the [power of] giving birth to children, besides our Father. Now the father of the human race is the Word of God, as Moses points out when he says, "Is not He thy father who hath obtained thee [by generation], and formed thee, and created thee?" [4234] At what time, then, did He pour out upon the human race the life-giving seed--that is, the Spirit of the remission of sins, through means of whom we are quickened? Was it not then, when He was eating with men, and drinking wine upon the earth? For it is said, "The Son of man came eating and drinking;" [4235] and when He had lain down, He fell asleep, and took repose. As He does Himself say in David, "I slept, and took repose." [4236] And because He used thus to act while He dwelt and lived among us, He says again, "And my sleep became sweet unto me." [4237] Now this whole matter was indicated through Lot, that the seed of the Father of all--that is, of the Spirit of God, by whom all things were made--was commingled and united with flesh-- that is, with His own workmanship; by which commixture and unity the two synagogues--that is, the two churches--produced from their own father living sons to the living God. 3. And while these things were taking place, his wife remained in [the territory of] Sodomm, no longer corruptible flesh, but a pillar of salt which endures for ever; [4238] and by those natural processes [4239] which appertain to the human race, indicating that the Church also, which is the salt of the earth, [4240] has been left behind within the confines of the earth, and subject to human sufferings; and while entire members are often taken away from it, the pillar of salt still endures, [4241] thus typifying the foundation of the faith which maketh strong, and sends forward, children to their Father. __________________________________________________________________ [4229] [Thus far we have a most edifying instruction. The reader will be less edified with what follows, but it is a very striking example of what is written: "to the pure all things are pure." Tit. i. 15.] [4230] Gen. xix. 33. [4231] Gen. xix. 35. [4232] "Id est duæ synagogæ," referring to the Jews and Gentiles. Some regard the words as a marginal gloss which has crept into the text. [4233] Gen. xix. 31, 32. [4234] Deut. xxxii. 6, LXX. [Let us reflect that this effort to spiritualize this awful passage in the history of Lot is an innocent but unsuccessful attempt to imitate St. Paul's allegory, Gal. iv. 24.] [4235] Matt. xi. 19. [4236] Ps. iii. 6. [4237] Jer. xxxi. 26. [4238] Comp. Clem. Rom., chap. xi. Josephus (Antiq., i. 11, 4) testifies that he had himself seen this pillar. [4239] The Latin is "per naturalia," which words, according to Harvey, correspond to di emmenorrhoias. There is a poem entitled Sodoma preserved among the works of Tertullian and Cyprian which contains the following lines:-- "Dicitur et vivens, alio jam corpore, sexus Munificos solito dispungere sanguine menses." [4240] Matt. v. 13. [4241] The poem just referred to also says in reference to this pillar:-- "Ipsaque imago sibi formam sine corpore servans Durat adhuc, et enim nuda statione sub æthram Nec pluviis dilapsa situ, nec diruta ventis. Quin etiam si quis mutilaverit advena formam, Protinus ex sese suggestu vulnera complet." [That a pillar of salt is still to be seen in this vicinity, is now confirmed by many modern travellers (report of Lieut. Lynch, United States Navy), which accounts for the natural inference of Josephus and others on whom our author relied. The coincidence is noteworthy.] __________________________________________________________________ Chapter XXXII.--That one God was the author of both Testaments, is confirmed by the authority of a presbyter who had been taught by the apostles. 1. After this fashion also did a presbyter, [4242] a disciple of the apostles, reason with respect to the two testaments, proving that both were truly from one and the same God. For [he maintained] that there was no other God besides Him who made and fashioned us, and that the discourse of those men has no foundation who affirm that this world of ours was made either by angels, or by any other power whatsoever, or by another God. For if a man be once moved away from the Creator of all things, and if he grant that this creation to which we belong was formed by any other or through any other [than the one God], he must of necessity fall into much inconsistency, and many contradictions of this sort; to which he will [be able to] furnish no explanations which can be regarded as either probable or true. And, for this reason, those who introduce other doctrines conceal from us the opinion which they themselves hold respecting God, because they are aware of the untenable [4243] and absurd nature of their doctrine, and are afraid lest, should they be vanquished, they should have some difficulty in making good their escape. But if any one believes in [only] one God, who also made all things by the Word, as Moses likewise says, "God said, Let there be light: and there was light;" [4244] and as we read in the Gospel, "All things were made by Him; and without Him was nothing made;" [4245] and the Apostle Paul [says] in like manner, "There is one Lord, one faith, one baptism, one God and Father, who is above all, and through all, and in us all" [4246] --this man will first of all "hold the head, from which the whole body is compacted and bound together, and, through means of every joint according to the measure of the ministration of each several part, maketh increase of the body to the edification of itself in love." [4247] And then shall every word also seem consistent to him, [4248] if he for his part diligently read the Scriptures in company with those who are presbyters in the Church, among whom is the apostolic doctrine, as I have pointed out. 2. For all the apostles taught that there were indeed two testaments among the two peoples; but that it was one and the same God who appointed both for the advantage of those men (for whose [4249] sakes the testaments were given) who were to believe in God, I have proved in the third book from the very teaching of the apostles; and that the first testament was not given without reason, or to no purpose, or in an accidental sort of manner; but that it subdued [4250] those to whom it was given to the service of God, for their benefit (for God needs no service from men), and exhibited a type of heavenly things, inasmuch as man was not yet able to see the things of God through means of immediate vision; [4251] and foreshadowed the images of those things which [now actually] exist in the Church, in order that our faith might be firmly established; [4252] and contained a prophecy of things to come, in order that man might learn that God has foreknowledge of all things. __________________________________________________________________ [4242] Harvey remarks here, that this can hardly be the same presbyter mentioned before, "who was only a hearer of those who had heard the apostles. Irenæus may here mean the venerable martyr Polycarp, bishop of Smyrna." [4243] "Quassum et futile." The text varies much in the mss. [4244] Gen. i. 3. [4245] John i. 3. [4246] Eph. iv. 5, 6. [4247] Eph. iv. 16; Col. ii. 19. [4248] "Constabit ei." [4249] We here read "secundum quos" with Massuet, instead of usual "secundum quod." [4250] "Concurvans," corresponding to sunkampton, which, says Harvey, "would be expressive of those who were brought under the law, as the neck of the steer is bent to the yoke." [4251] The Latin is, "per proprium visum." [4252] [If this and the former chapter seem to us superfluous, we must reflect that such testimony, from the beginning, has established the unity of Holy Scripture, and preserved to us--the Bible.] __________________________________________________________________ Chapter XXXIII.--Whosoever confesses that one God is the author of both Testaments, and diligently reads the Scriptures in company with the presbyters of the Church, is a true spiritual disciple; and he will rightly understand and interpret all that the prophets have declared respecting Christ and the liberty of the New Testament. 1. A spiritual disciple of this sort truly receiving the Spirit of God, who was from the beginning, in all the dispensations of God, present with mankind, and announced things future, revealed things present, and narrated things past--[such a man] does indeed "judge all men, but is himself judged by no man." [4253] For he judges the Gentiles, "who serve the creature more than the Creator," [4254] and with a reprobate mind spend all their labour on vanity. And he also judges the Jews, who do not accept of the word of liberty, nor are willing to go forth free, although they have a Deliverer present [with them]; but they pretend, at a time unsuitable [for such conduct], to serve, [with observances] beyond [those required by] the law, God who stands in need of nothing, and do not recognise the advent of Christ, which He accomplished for the salvation of men, nor are willing to understand that all the prophets announced His two advents: the one, indeed, in which He became a man subject to stripes, and knowing what it is to bear infirmity, [4255] and sat upon the foal of an ass, [4256] and was a stone rejected by the builders, [4257] and was led as a sheep to the slaughter, [4258] and by the stretching forth of His hands destroyed Amalek; [4259] while He gathered from the ends of the earth into His Father's fold the children who were scattered abroad, [4260] and remembered His own dead ones who had formerly fallen asleep, [4261] and came down to them that He might deliver them: but the second in which He will come on the clouds, [4262] bringing on the day which burns as a furnace, [4263] and smiting the earth with the word of His mouth, [4264] and slaying the impious with the breath of His lips, and having a fan in His hands, and cleansing His floor, and gathering the wheat indeed into His barn, but burning the chaff with unquenchable fire. [4265] 2. Moreover, he shall also examine the doctrine of Marcion, [inquiring] how he holds that there are two gods, separated from each other by an infinite distance. [4266] Or how can he be good who draws away men that do not belong to him from him who made them, and calls them into his own kingdom? And why is his goodness, which does not save all [thus], defective? Also, why does he, indeed, seem to be good as respects men, but most unjust with regard to him who made men, inasmuch as he deprives him of his possessions? Moreover, how could the Lord, with any justice, if He belonged to another father, have acknowledged the bread to be His body, while He took it from that creation to which we belong, and affirmed the mixed cup to be His blood? [4267] And why did He acknowledge Himself to be the Son of man, if He had not gone through that birth which belongs to a human being? How, too, could He forgive us those sins for which we are answerable to our Maker and God? And how, again, supposing that He was not flesh, but was a man merely in appearance, could He have been crucified, and could blood and water have issued from His pierced side? [4268] What body, moreover, was it that those who buried Him consigned to the tomb? And what was that which rose again from the dead? 3. [This spiritual man] shall also judge all the followers of Valentinus, because they do indeed confess with the tongue one God the Father, and that all things derive their existence from Him, but do at the same time maintain that He who formed all things is the fruit of an apostasy or defect. [He shall judge them, too, because] they do in like manner confess with the tongue one Lord Jesus Christ, the Son of God, but assign in their [system of] doctrine a production of his own to the Only-begotten, one of his own also to the Word, another to Christ, and yet another to the Saviour; so that, according to them, all these beings are indeed said [in Scripture to be], as it were, one; [while they maintain], notwithstanding, that each one of them should be understood [to exist] separately [from the rest], and to have [had] his own special origin, according to his peculiar conjunction. [It appears], then [4269] that their tongues alone, forsooth, have conceded the unity [of God], while their [real] opinion and their understanding (by their habit of investigating profundities) have fallen away from [this doctrine of] unity, and taken up the notion of manifold deities,--[this, I say, must appear] when they shall be examined by Christ as to the points [of doctrine] which they have invented. Him, too, they affirm to have been born at a later period than the Pleroma of the Æons, and that His production took place after [the occurrence of] a degeneracy or apostasy; and they maintain that, on account of the passion which was experienced by Sophia, they themselves were brought to the birth. But their own special prophet Homer, listening to whom they have invented such doctrines, shall himself reprove them, when he expresses himself as follows:-- "Hateful to me that man as Hades' gates, Who one thing thinks, while he another states." [4270] [This spiritual man] shall also judge the vain speeches of the perverse Gnostics, by showing that they are the disciples of Simon Magus. 4. He will judge also the Ebionites; [for] how can they be saved unless it was God who wrought out their salvation upon earth? Or how shall man pass into God, unless God has [first] passed into man? And how shall he (man) escape from the generation subject to death, if not by means [4271] of a new generation, given in a wonderful and unexpected manner (but as a sign of salvation) by God--[I mean] that regeneration which flows from the virgin through faith? [4272] Or how shall they receive adoption from God if they remain in this [kind of] generation, which is naturally possessed by man in this world? And how could He (Christ) have been greater than Solomon, [4273] or greater than Jonah, or have been the Lord of David, [4274] who was of the same substance as they were? How, too, could He have subdued [4275] him who was stronger than men, [4276] who had not only overcome man, but also retained him under his power, and conquered him who had conquered, while he set free mankind who had been conquered, unless He had been greater than man who had thus been vanquished? But who else is superior to, and more eminent than, that man who was formed after the likeness of God, except the Son of God, after whose image man was created? And for this reason He did in these last days [4277] exhibit the similitude; [for] the Son of God was made man, assuming the ancient production [of His hands] into His own nature, [4278] as I have shown in the immediately preceding book. 5. He shall also judge those who describe Christ as [having become man] only in [human] opinion. For how can they imagine that they do themselves carry on a real discussion, when their Master was a mere imaginary being? Or how can they receive anything stedfast from Him, if He was a merely imagined being, and not a verity? And how can these men really be partaken of salvation, if He in whom they profess to believe, manifested Himself as a merely imaginary being? Everything, therefore, connected with these men is unreal, and nothing [possessed of the character of] truth; and, in these circumstances, it may be made a question whether (since, perchance, they themselves in like manner are not men, but mere dumb animals) they do not present, [4279] in most cases, simply a shadow of humanity. 6. He shall also judge false prophets, who, without having received the gift of prophecy from God, and not possessed of the fear of God, but either for the sake of vainglory, or with a view to some personal advantage, or acting in some other way under the influence of a wicked spirit, pretend to utter prophecies, while all the time they lie against God. 7. He shall also judge those who give rise to schisms, who are destitute of the love of God, and who look to their own special advantage rather than to the unity of the Church; and who for trifling reasons, or any kind of reason which occurs to them, cut in pieces and divide the great and glorious body of Christ, and so far as in them lies, [positively] destroy it,--men who prate of peace while they give rise to war, and do in truth strain out a gnat, but swallow a camel. [4280] For no reformation of so great importance can be effected by them, as will compensate for the mischief arising from their schism. He shall also judge all those who are beyond the pale of the truth, that is, who are outside the Church; but he himself shall be judged by no one. For to him all things are consistent: he has a full faith in one God Almighty, of whom are all things; and in the Son of God, Jesus Christ our Lord, by whom are all things, and in the dispensations connected with Him, by means of which the Son of God became man; and a firm belief in the Spirit of God, who furnishes us with a knowledge of the truth, and has set forth the dispensations of the Father and the Son, in virtue of which He dwells with every generation of men, [4281] according to the will of the Father. 8. True knowledge [4282] is [that which consists in] the doctrine of the apostles, and the ancient constitution [4283] of the Church throughout all the world, and the distinctive manifestation of the body [4284] of Christ according to the successions of the bishops, by which they have handed down that Church which exists in every place, and has come even unto us, being guarded and preserved [4285] without any forging of Scriptures, by a very complete system [4286] of doctrine, and neither receiving addition nor [suffering] curtailment [in the truths which she believes]; and [it consists in] reading [the word of God] without falsification, and a lawful and diligent exposition in harmony with the Scriptures, both without danger and without blasphemy; and [above all, it consists in] the pre-eminent gift of love, [4287] which is more precious than knowledge, more glorious than prophecy, and which excels all the other gifts [of God]. 9. Wherefore the Church does in every place, because of that love which she cherishes towards God, send forward, throughout all time, a multitude of martyrs to the Father; while all others [4288] not only have nothing of this kind to point to among themselves, but even maintain that such witness-bearing is not at all necessary, for that their system of doctrines is the true witness [for Christ], with the exception, perhaps, that one or two among them, during the whole time which has elapsed since the Lord appeared on earth, have occasionally, along with our martyrs, borne the reproach of the name (as if he too [the heretic] had obtained mercy), and have been led forth with them [to death], being, as it were, a sort of retinue granted unto them. For the Church alone sustains with purity the reproach of those who suffer persecution for righteousness' sake, and endure all sorts of punishments, and are put to death because of the love which they bear to God, and their confession of His Son; often weakened indeed, yet immediately increasing her members, and becoming whole again, after the same manner as her type, [4289] Lot's wife, who became a pillar of salt. Thus, too, [she passes through an experience] similar to that of the ancient prophets, as the Lord declares, "For so persecuted they the prophets who were before you;" [4290] inasmuch as she does indeed, in a new fashion, suffer persecution from those who do not receive the word of God, while the self-same spirit rests upon her [4291] [as upon these ancient prophets]. 10. And indeed the prophets, along with other things which they predicted, also foretold this, that all those on whom the Spirit of God should rest, and who would obey the word of the Father, and serve Him according to their ability, should suffer persecution, and be stoned and slain. For the prophets prefigured in themselves all these things, because of their love to God, and on account of His word. For since they themselves were members of Christ, each one of them in his place as a member did, in accordance with this, set forth the prophecy [assigned him]; all of them, although many, prefiguring only one, and proclaiming the things which pertain to one. For just as the working of the whole body is exhibited through means of our members, while the figure of a complete man is not displayed by one member, but through means of all taken together, so also did all the prophets prefigure the one [Christ]; while every one of them, in his special place as a member, did, in accordance with this, fill up the [established] dispensation, and shadowed forth beforehand that particular working of Christ which was connected with that member. 11. For some of them, beholding Him in glory, saw His glorious life (conversationem) at the Father's right hand; [4292] others beheld Him coming on the clouds as the Son of man; [4293] and those who declared regarding Him, "They shall look on Him whom they have pierced," [4294] indicated His [second] advent, concerning which He Himself says, "Thinkest thou that when the Son of man cometh, He shall find faith on the earth?" [4295] Paul also refers to this event when he says, "If, however, it is a righteous thing with God to recompense tribulation to them that trouble you, and to you that are troubled rest with us, at the revelation of the Lord Jesus from heaven, with His mighty angels, and in a flame of fire." [4296] Others again, speaking of Him as a judge, and [referring], as if it were a burning furnace, [to] the day of the Lord, who "gathers the wheat into His barn, but will burn up the chaff with unquenchable fire," [4297] were accustomed to threaten those who were unbelieving, concerning whom also the Lord Himself declares, "Depart from me, ye cursed, into everlasting fire, which my Father has prepared for the devil and his angels." [4298] And the apostle in like manner says [of them], "Who shall be punished with everlasting death from the face of the Lord, and from the glory of His power, when He shall come to be glorified in His saints, and to be admired in those who believe in Him." [4299] There are also some [of them] who declare, "Thou art fairer than the children of men;" [4300] and, "God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;" [4301] and, "Gird Thy sword upon Thy thigh, O Most Mighty, with Thy beauty and Thy fairness, and go forward and proceed prosperously; and rule Thou because of truth, and meekness, and righteousness." [4302] And whatever other things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His kingdom, along with the transcendent and pre-eminent exaltation [belonging] to all who are under His sway, that those who hear might desire to be found there, doing such things as are pleasing to God. Again, there are those who say, "He is a man, and who shall know him?" [4303] and, "I came unto the prophetess, and she bare a son, and His name is called Wonderful, Counsellor, the Mighty God;" [4304] and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, "The Lord hath spoken in Zion, and uttered His voice from Jerusalem;" [4305] and, "In Judah is God known;" [4306] -- these indicated His advent which took place in Judea. Those, again, who declare that "God comes from the south, and from a mountain thick with foliage," [4307] announced His advent at Bethlehem, as I have pointed out in the preceding book. [4308] From that place, also, He who rules, and who feeds the people of His Father, has come. Those, again, who declare that at His coming "the lame man shall leap as an hart, and the tongue of the dumb shall [speak] plainly, and the eyes of the blind shall be opened, and the ears of the deaf shall hear," [4309] and that "the hands which hang down, and the feeble knees, shall be strengthened," [4310] and that "the dead which are in the grave shall arise," [4311] and that He Himself "shall take [upon Him] our weaknesses, and bear our sorrows," [4312] -- [all these] proclaimed those works of healing which were accomplished by Him. 12. Some of them, moreover--[when they predicted that] as a weak and inglorious man, and as one who knew what it was to bear infirmity, [4313] and sitting upon the foal of an ass, [4314] He should come to Jerusalem; and that He should give His back to stripes, [4315] and His cheeks to palms [which struck Him]; and that He should be led as a sheep to the slaughter; [4316] and that He should have vinegar and gall given Him to drink; [4317] and that He should be forsaken by His friends and those nearest to Him; [4318] and that He should stretch forth His hands the whole day long; [4319] and that He should be mocked and maligned by those who looked upon Him; [4320] and that His garments should be parted, and lots cast upon His raiment; [4321] and that He should be brought down to the dust of death [4322] with all [the other] things of a like nature--prophesied His coming in the character of a man as He entered Jerusalem, in which by His passion and crucifixion He endured all the things which have been mentioned. Others, again, when they said, "The holy Lord remembered His own dead ones who slept in the dust, and came down to them to raise them up, that He might save them," [4323] furnished us with the reason on account of which He suffered all these things. Those, moreover, who said, "In that day, saith the Lord, the sun shall go down at noon, and there shall be darkness over the earth in the clear day; and I will turn your feast days into mourning, and all your songs into lamentation," [4324] plainly announced that obscuration of the sun which at the time of His crucifixion took place from the sixth hour onwards, and that after this event, those days which were their festivals according to the law, and their songs, should be changed into grief and lamentation when they were handed over to the Gentiles. Jeremiah, too, makes this point still clearer, when he thus speaks concerning Jerusalem: "She that hath born [seven] languisheth; her soul hath become weary; her sun hath gone down while it was yet noon; she hath been confounded, and suffered reproach: the remainder of them will I give to the sword in the sight of their enemies." [4325] 13. Those of them, again, who spoke of His having slumbered and taken sleep, and of His having risen again because the Lord sustained Him, [4326] and who enjoined the principalities of heaven to set open the everlasting doors, that the King of glory might go in, [4327] proclaimed beforehand His resurrection from the dead through the Father's power, and His reception into heaven. And when they expressed themselves thus, "His going forth is from the height of heaven, and His returning even to the highest heaven; and there is no one who can hide himself from His heat," [4328] they announced that very truth of His being taken up again to the place from which He came down, and that there is no one who can escape His righteous judgment. And those who said, "The Lord hath reigned; let the people be enraged: [even] He who sitteth upon the cherubim; let the earth be moved," [4329] were thus predicting partly that wrath from all nations which after His ascension came upon those who believed in Him, with the movement of the whole earth against the Church; and partly the fact that, when He comes from heaven with His mighty angels, the whole earth shall be shaken, as He Himself declares, "There shall be a great earthquake, such as has not been from the beginning." [4330] And again, when one says, "Whosoever is judged, let him stand opposite; and whosoever is justified, let him draw near to the servant [4331] of God;" [4332] and, "Woe unto you, for ye shall wax old as doth a garment, and the moth shall eat you up;" and, "All flesh shall be humbled, and the Lord alone shall be exalted in the highest," [4333] --it is thus indicated that, after His passion and ascension, God shall cast down under His feet all who were opposed to Him, and He shall be exalted above all, and there shall be no one who can be justified or compared to Him. 14. And those of them who declare that God would make a new covenant [4334] with men, not such as that which He made with the fathers at Mount Horeb, and would give to men a new heart and a new spirit; [4335] and again, "And remember ye not the things of old: behold, I make new things which shall now arise, and ye shall know it; and I will make a way in the desert, and rivers in a dry land, to give drink to my chosen people, my people whom I have acquired, that they may show forth my praise," [4336] --plainly announced that liberty which distinguishes the new covenant, and the new wine which is put into new bottles, [4337] [that is], the faith which is in Christ, by which He has proclaimed the way of righteousness sprung up in the desert, and the streams of the Holy Spirit in a dry land, to give water to the elect people of God, whom He has acquired, that they might show forth His praise, but not that they might blaspheme Him who made these things, that is, God. 15. And all those other points which I have shown the prophets to have uttered by means of so long a series of Scriptures, he who is truly spiritual will interpret by pointing out, in regard to every one of the things which have been spoken, to what special point in the dispensation of the Lord is referred, and [by thus exhibiting] the entire system of the work of the Son of God, knowing always the same God, and always acknowledging the same Word of God, although He has [but] now been manifested to us; acknowledging also at all times the same Spirit of God, although He has been poured out upon us after a new fashion in these last times, [knowing that He descends] even from the creation of the world to its end upon the human race simply as such, from whom those who believe God and follow His word receive that salvation which flows from Him. Those, on the other hand, who depart from Him, and despise His precepts, and by their deeds bring dishonour on Him who made them, and by their opinions blaspheme Him who nourishes them, heap up against themselves most righteous judgment. [4338] He therefore (i.e., the spiritual man) sifts and tries them all, but he himself is tried by no man: [4339] he neither blasphemes his Father, nor sets aside His dispensations, nor inveighs against the fathers, nor dishonours the prophets, by maintaining that they were [sent] from another God [than he worships], or again, that their prophecies were derived from different sources. [4340] __________________________________________________________________ [4253] 1 Cor. ii. 15. [The argument of this chapter hinges on Ps. xxv. 14, and expounds a difficult text of St. Paul. A man who has the mind of God's Spirit is the only judge of spiritual things. Worldly men are incompetent critics of Scripture and of Christian exposition. [4254] Rom. i. 21. [4255] Isa. liii. 3. [4256] Zech. ix. 9. [4257] Ps. cxviii. 22. [4258] Isa. liii. 7. [4259] Ex. xvii. 11. [4260] Isa. xi. 12. [4261] Comp. book iii. 20, 4. [4262] Dan. vii. 13. [4263] Mal. iv. 1. [4264] Isa. xi. 4. [4265] Matt. iii. 12; Luke iii. 17. [4266] Harvey points this sentence interrogatively. [4267] "Temperamentum calicis:" on which Harvey remarks that "the mixture of water with the wine in the holy Eucharist was the universal practice of antiquity ... the wine signifying the mystical Head of the Church, the water the body." [Whatever the significance, it harmonizes with the Paschal chalice, and with 1 John v. 6, and St. John's gospel John xix. 34, 35.] [4268] John xix. 34. [4269] This sentence is very obscure in the Latin text. [4270] Iliad, ix. 312, 313. [4271] The text is obscure, and the construction doubtful. [4272] The Latin here is, "quæ est ex virgine per fidem regenerationem." According to Massuet, "virgine" here refers not to Mary, but to the Church. Grabe suspects that some words have been lost. [4273] Matt. xii. 41, 42. [4274] Matt. xxii. 43. [4275] Matt. xxii. 29; Luke xi. 21, 22. [4276] Literally, "who was strong against men." [4277] In fine; lit. "in the end." [4278] In semetipsum: lit. "unto Himself." [4279] We here follow the reading "proferant:" the passage is difficult and obscure, but the meaning is as above. [4280] Matt. xxiii. 24. [4281] The Greek text here is skenobatoun (lit. "to tabernacle:" comp. eskenosen, John i. 14) kath' ekasten genean en tois anthropois: the Latin is, "Secundum quas (dispositiones) aderat generi humano." We have endeavoured to express the meaning of both. [4282] The following section is an important one, but very difficult to translate with undoubted accuracy. The editors differ considerably both as to the construction and the interpretation. We have done our best to represent the meaning in English, but may not have been altogether successful. [4283] The Greek is sustema: the Latin text has "status." [4284] The Latin is, "character corporis." [4285] The text here is, "custodita sine fictione scripturarum;" some prefer joining "scripturarum" to the following words. [4286] We follow Harvey's text, "tractatione;" others read "tractatio." According to Harvey, the creed of the Church is denoted by "tractatione;" but Massuet renders the clause thus: ["True knowledge consists in] a very complete tractatio of the Scriptures, which has come down to us by being preserved (custoditione' being read instead of custodita') without falsification." [4287] Comp. 2 Cor. viii. 1; 1 Cor. xiii. [4288] i.e., the heretics. [4289] Comp. above, xxxi. 2. [4290] Matt. v. 12. [4291] Comp. 1 Pet. iv. 14. [4292] Isa. vi. 1; Ps. cx. 1. [4293] Dan. vii. 13. [4294] Zech. xii. 10. [4295] Luke xviii. 8. There is nothing to correspond with "putas" in the received text. [4296] 2 Thess. i. 6-8. [4297] Matt. iii. 12. [4298] Matt. xxv. 41. [4299] 2 Thess. i. 9, 10. [4300] Ps. xlv. 2. [4301] Ps. xlv. 7. [4302] Ps. xlv. 3, 4. [4303] Jer. xvii. 9 (LXX.). Harvey here remarks: "The LXX. read 'nvs instead of 'nvs. Thus, from a text that teaches us that the heart is deceitful above all things, the Fathers extract a proof of the manhood of Christ." [4304] Isa. viii. 3, Isa. ix. 6, Isa. vii. 14. [A confusion of texts.] [4305] Joel iii. 16. [4306] Ps. lxxvi. 1. [4307] Hab. iii. 3. [4308] See III. xx. 4. [4309] Isa. xxxv. 5, 6. [4310] Isa. xxxv. 3. [4311] Isa. xxvi. 19. [4312] Isa. liii. 4. [4313] Isa. liii. 3. [4314] Zech. ix. 9. [4315] Isa. l. 6. [4316] Isa. liii. 7. [4317] Ps. lxix. 21. [4318] Ps. xxxviii. 11. [4319] Isa. lxv. 2. [4320] Ps. xxii. 7. [4321] Ps. xxii. 18. [4322] Ps. xxii. 15. [4323] Comp. book iii. cap. xx. 4 and book iv. cap xxii. 1. [4324] Amos viii. 9, 10. [4325] Jer. xv. 9. [4326] Ps. iii. 5. [4327] Ps. xxiv. 7. [4328] Ps. xix. 6. [4329] Ps. xcix. 1. [4330] Matt. xxiv. 21. [4331] Or "son." [4332] Isa. l. 8, 9 (loosely quoted). [4333] Isa. ii. 17. [4334] Jer. xxxi. 31, 32. [4335] Ezek. xxxvi. 26. [4336] Isa. xliii. 19-21. [4337] Matt. ix. 17. [4338] Rom. ii. 5. [4339] 1 Cor. ii. 15. [4340] "Ex alia et alia substantia fuisse prophetias." __________________________________________________________________ Chapter XXXIV.--Proof against the Marcionites, that the prophets referred in all their predictions to our Christ. 1. Now I shall simply say, in opposition to all the heretics, and principally against the followers of Marcion, and against those who are like to these, in maintaining that the prophets were from another God [than He who is announced in the Gospel], read with earnest care that Gospel which has been conveyed to us by the apostles, and read with earnest care the prophets, and you will find that the whole conduct, and all the doctrine, and all the sufferings of our Lord, were predicted through them. But if a thought of this kind should then suggest itself to you, to say, What then did the Lord bring to us by His advent?--know ye that He brought all [possible] novelty, by bringing Himself who had been announced. For this very thing was proclaimed beforehand, that a novelty should come to renew and quicken mankind. For the advent of the King is previously announced by those servants who are sent [before Him], in order to the preparation and equipment of those men who are to entertain their Lord. But when the King has actually come, and those who are His subjects have been filled with that joy which was proclaimed beforehand, and have attained to that liberty which He bestows, and share in the sight of Him, and have listened to His words, and have enjoyed the gifts which He confers, the question will not then be asked by any that are possessed of sense what new thing the King has brought beyond [that proclaimed by] those who announced His coming. For He has brought Himself, and has bestowed on men those good things which were announced beforehand, which things the angels desired to look into. [4341] 2. But the servants would then have been proved false, and not sent by the Lord, if Christ on His advent, by being found exactly such as He was previously announced, had not fulfilled their words. Wherefore He said, "Think not that I have come to destroy the law or the prophets; I came not to destroy, but to fulfil. For verily I say unto you, Until heaven and earth pass away, one jot or one tittle shall not pass from the law and the prophets till all come to pass." [4342] For by His advent He Himself fulfilled all things, and does still fulfil in the Church the new covenant foretold by the law, onwards to the consummation [of all things]. To this effect also Paul, His apostle, says in the Epistle to the Romans, "But now, [4343] without the law, has the righteousness of God been manifested, being witnessed by the law and the prophets; for the just shall live by faith." [4344] But this fact, that the just shall live by faith, had been previously announced [4345] by the prophets. 3. But whence could the prophets have had power to predict the advent of the King, and to preach beforehand that liberty which was bestowed by Him, and previously to announce all things which were done by Christ, His words, His works, and His sufferings, and to predict the new covenant, if they had received prophetical inspiration from another God [than He who is revealed in the Gospel], they being ignorant, as ye allege, of the ineffable Father, of His kingdom, and His dispensations, which the Son of God fulfilled when He came upon earth in these last times? Neither are ye in a position to say that these things came to pass by a certain kind of chance, as if they were spoken by the prophets in regard to some other person, while like events happened to the Lord. For all the prophets prophesied these same things, but they never came to pass in the case of any one of the ancients. For if these things had happened to any man among them of old time, those [prophets] who lived subsequently would certainly not have prophesied that these events should come to pass in the last times. Moreover, there is in fact none among the fathers, nor the prophets, nor the ancient kings, in whose case any one of these things properly and specifically took place. For all indeed prophesied as to the sufferings of Christ, but they themselves were far from enduring sufferings similar to what was predicted. And the points connected with the passion of the Lord, which were foretold, were realized in no other case. For neither did it happen at the death of any man among the ancients that the sun set at mid-day, nor was the veil of the temple rent, nor did the earth quake, nor were the rocks rent, nor did the dead rise up, nor was any one of these men [of old] raised up on the third day, nor received into heaven, nor at his assumption were the heavens opened, nor did the nations believe in the name of any other; nor did any from among them, having been dead and rising again, lay open the new covenant of liberty. Therefore the prophets spake not of any one else but of the Lord, in whom all these aforesaid tokens concurred. 4. If any one, however, advocating the cause of the Jews, do maintain that this new covenant consisted in the rearing of that temple which was built under Zerubbabel after the emigration to Babylon, and in the departure of the people from thence after the lapse of seventy years, let him know that the temple constructed of stones was indeed then rebuilt (for as yet that law was observed which had been made upon tables of stone), yet no new covenant was given, but they used the Mosaic law until the coming of the Lord; but from the Lord's advent, the new covenant which brings back peace, and the law which gives life, has gone forth over the whole earth, as the prophets said: "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem; and He shall rebuke many people; and they shall break down their swords into ploughshares, and their spears into pruning-hooks, and they shall no longer learn to fight." [4346] If therefore another law and word, going forth from Jerusalem, brought in such a [reign of] peace among the Gentiles which received it (the word), and convinced, through them, many a nation of its folly, then [only] it appears that the prophets spake of some other person. But if the law of liberty, that is, the word of God, preached by the apostles (who went forth from Jerusalem) throughout all the earth, caused such a change in the state of things, that these [nations] did form the swords and war-lances into ploughshares, and changed them into pruning-hooks for reaping the corn, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek, [4347] then the prophets have not spoken these things of any other person, but of Him who effected them. This person is our Lord, and in Him is that declaration borne out; since it is He Himself who has made the plough, and introduced the pruning-hook, that is, the first semination of man, which was the creation exhibited in Adam, [4348] and the gathering in of the produce in the last times by the Word; and, for this reason, since He joined the beginning to the end, and is the Lord of both, He has finally displayed the plough, in that the wood has been joined on to the iron, and has thus cleansed His land; because the Word, having been firmly united to flesh, and in its mechanism fixed with pins, [4349] has reclaimed the savage earth. In the beginning, He figured forth the pruning-hook by means of Abel, pointing out that there should be a gathering in of a righteous race of men. He says, "For behold how the just man perishes, and no man considers it; and righteous men are taken away, and no man layeth it to heart." [4350] These things were acted beforehand in Abel, were also previously declared by the prophets, but were accomplished in the Lord's person; and the same [is still true] with regard to us, the body following the example of the Head. 5. Such are the arguments proper [4351] [to be used] in opposition to those who maintain that the prophets [were inspired] by a different God, and that our Lord [came] from another Father, if perchance [these heretics] may at length desist from such extreme folly. This is my earnest object in adducing these Scriptural proofs, that confuting them, as far as in me lies, by these very passages, I may restrain them from such great blasphemy, and from insanely fabricating a multitude of gods. __________________________________________________________________ [4341] 1 Pet. i. 12. [4342] Rom. iii. 21. [4343] Matt. v. 17, 18. [4344] Rom. i. 17. [4345] Hab. ii. 4. [4346] Isa. ii. 3, 4; Mic. iv. 2, 3. [4347] Matt. v. 39. [4348] Book i. p. 327, this volume. [4349] This is following Harvey's conjectural emendation of the text, viz., "taleis" for "talis." He considers the pins here as symbolical of the nails by which our Lord was fastened to the cross. The whole passage is almost hopelessly obscure, though the general meaning may be guessed. [4350] Isa. lvii. 1. [4351] [If it be remembered that we know Irenæus here, only through a most obscure Latin rendering, we shall be slow to censure this conclusion.] __________________________________________________________________ Chapter XXXV.--A refutation of those who allege that the prophets uttered some predictions under the inspiration of the highest, others from the Demiurge. Disagreements of the Valentinians among themselves with regard to these same predictions. 1. Then again, in opposition to the Valentinians, and the other Gnostics, falsely so called, who maintain that some parts of Scripture were spoken at one time from the Pleroma (a summitate) through means of the seed [derived] from that place, but at another time from the intermediate abode through means of the audacious mother Prunica, but that many are due to the Creator of the world, from whom also the prophets had their mission, we say that it is altogether irrational to bring down the Father of the universe to such straits, as that He should not be possessed of His own proper instruments, by which the things in the Pleroma might be perfectly proclaimed. For of whom was He afraid, so that He should not reveal His will after His own way and independently, freely, and without being involved with that spirit which came into being in a state of degeneracy and ignorance? Was it that He feared that very many would be saved, when more should have listened to the unadulterated truth? Or, on the other hand, was He incapable of preparing for Himself those who should announce the Saviour's advent? 2. But if, when the Saviour came to this earth, He sent His apostles into the world to proclaim with accuracy His advent, and to teach the Father's will, having nothing in common with the doctrine of the Gentiles or of the Jews, much more, while yet existing in the Pleroma, would He have appointed His own heralds to proclaim His future advent into this world, and having nothing in common with those prophecies originating from the Demiurge. But if, when within the Pleroma, He availed Himself of those prophets who were under the law, and declared His own matters through their instrumentality; much more would He, upon His arrival hither, have made use of these same teachers, and have preached the Gospel to us by their means. Therefore let them not any longer assert that Peter and Paul and the other apostles proclaimed the truth, but that it was the scribes and Pharisees, and the others, through whom the law was propounded. But if, at His advent, He sent forth His own apostles in the spirit of truth, and not in that of error, He did the very same also in the case of the prophets; for the Word of God was always the self-same: and if the Spirit from the Pleroma was, according to these men's system, the Spirit of light, the Spirit of truth, the Spirit of perfection, and the Spirit of knowledge, while that from the Demiurge was the spirit of ignorance, degeneracy, and error, and the offspring of obscurity; how can it be, that in one and the same being there exists perfection and defect, knowledge and ignorance, error and truth, light and darkness? But if it was impossible that such should happen in the case of the prophets, for they preached the word of the Lord from one God, and proclaimed the advent of His Son, much more would the Lord Himself never have uttered words, on one occasion from above, but on another from degeneracy below, thus becoming the teacher at once of knowledge and of ignorance; nor would He have ever glorified as Father at one time the Founder of the world, and at another Him who is above this one, as He does Himself declare: "No man putteth a piece of a new garment upon an old one, nor do they put new wine into old bottles." [4352] Let these men, therefore, either have nothing whatever to do with the prophets, as with those that are ancients, and allege no longer that these men, being sent beforehand by the Demiurge, spake certain things under that new influence which pertains to the Pleroma; or, on the other hand, let them be convinced by our Lord, when He declares that new wine cannot be put into old bottles. 3. But from what source could the offspring of their mother derive his knowledge of the mysteries within the Pleroma, and power to discourse regarding them? Suppose that the mother, while beyond the Pleroma, did bring forth this very offspring; but what is beyond the Pleroma they represent as being beyond the pale of knowledge, that is, ignorance. How, then, could that seed, which was conceived in ignorance, possess the power of declaring knowledge? Or how did the mother herself, a shapeless and undefined being, one cast out of doors as an abortion, obtain knowledge of the mysteries within the Pleroma, she who was organized outside it and given a form there, and prohibited by Horos from entering within, and who remains outside the Pleroma till the consummation [of all things], that is, beyond the pale of knowledge? Then, again, when they say that the Lord's passion is a type of the extension of the Christ above, which he effected through Horos, and so imparted a form to their mother, they are refuted in the other particulars [of the Lord's passion], for they have no semblance of a type to show with regard to them. For when did the Christ above have vinegar and gall given him to drink? Or when was his raiment parted? Or when was he pierced, and blood and water came forth? Or when did he sweat great drops of blood? And [the same may be demanded] as to the other particulars which happened to the Lord, of which the prophets have spoken. From whence, then, did the mother or her offspring divine the things which had not yet taken place, but which should occur afterwards? 4. They affirm that certain things still, besides these, were spoken from the Pleroma, but are confuted by those which are referred to in the Scriptures as bearing on the advent of Christ. But what these are [that are spoken from the Pleroma] they are not agreed, but give different answers regarding them. For if any one, wishing to test them, do question one by one with regard to any passage those who are their leading men, he shall find one of them referring the passage in question to the Propator--that is, to Bythus; another attributing it to Arche--that is, to the Only-begotten; another to the Father of all--that is, to the Word; while another, again, will say that it was spoken of that one Æon who was [formed from the joint contributions] of the Æons in the Pleroma; [4353] others [will regard the passage] as referring to Christ, while another [will refer it] to the Saviour. One, again, more skilled than these, [4354] after a long protracted silence, declares that it was spoken of Horos; another that it signifies the Sophia which is within the Pleroma; another that it announces the mother outside the Pleroma; while another will mention the God who made the world (the Demiurge). Such are the variations existing among them with regard to one [passage], holding discordant opinions as to the same Scriptures; and when the same identical passage is read out, they all begin to purse up their eyebrows, and to shake their heads, and they say that they might indeed utter a discourse transcendently lofty, but that all cannot comprehend the greatness of that thought which is implied in it; and that, therefore, among the wise the chief thing is silence. For that Sige (silence) which is above must be typified by that silence which they preserve. Thus do they, as many as they are, all depart [from each other], holding so many opinions as to one thing, and bearing about their clever notions in secret within themselves. When, therefore, they shall have agreed among themselves as to the things predicted in the Scriptures, then also shall they be confuted by us. For, though holding wrong opinions, they do in the meanwhile, however, convict themselves, since they are not of one mind with regard to the same words. But as we follow for our teacher the one and only true God, and possess His words as the rule of truth, we do all speak alike with regard to the same things, knowing but one God, the Creator of this universe, who sent the prophets, who led forth the people from the land of Egypt, who in these last times manifested His own Son, that He might put the unbelievers to confusion, and search out the fruit of righteousness. __________________________________________________________________ [4352] Luke v. 36, 37. [4353] Book i. p. 334, this volume. [4354] Illorum; following the Greek form of the comparative degree. __________________________________________________________________ Chapter XXXVI.--The prophets were sent from one and the same Father from whom the Son was sent. 1. Which [God] the Lord does not reject, nor does He say that the prophets [spake] from another god than His Father; nor from any other essence, but from one and the same Father; nor that any other being made the things in the world, except His own Father, when He speaks as follows in His teaching: "There was a certain householder, and he planted a vineyard, and hedged it round about, and digged in it a winepress, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants unto the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants: they cut one to pieces, stoned another, and killed another. Again he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his only son, saying, Perchance they will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and we shall possess his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When, therefore, the lord of the vineyard shall come, what will he do unto these husbandmen? They say unto him, He will miserably destroy these wicked men, and will let out his vineyard to other husbandmen, who shall render him the fruits in their season." [4355] Again does the Lord say: "Have ye never read, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? Therefore I say unto you, that the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." [4356] By these words He clearly points out to His disciples one and the same Householder--that is, one God the Father, who made all things by Himself; while [He shows] that there are various husbandmen, some obstinate, and proud, and worthless, and slayers of the Lord, but others who render Him, with all obedience, the fruits in their seasons; and that it is the same Householder who sends at one time His servants, at another His Son. From that Father, therefore, from whom the Son was sent to those husbandmen who slew Him, from Him also were the servants [sent]. But the Son, as coming from the Father with supreme authority (principali auctoritate), used to express Himself thus: "But I say unto you." [4357] The servants, again, [who came] as from their Lord, spake after the manner of servants, [delivering a message]; and they therefore used to say, "Thus saith the Lord." 2. Whom these men did therefore preach to the unbelievers as Lord, Him did Christ teach to those who obey Him; and the God who had called those of the former dispensation, is the same as He who has received those of the latter. In other words, He who at first used that law which entails bondage, is also He who did in after times [call His people] by means of adoption. For God planted the vineyard of the human race when at the first He formed Adam and chose the fathers; then He let it out to husbandmen when He established the Mosaic dispensation: He hedged it round about, that is, He gave particular instructions with regard to their worship: He built a tower, [that is], He chose Jerusalem: He digged a winepress, that is, He prepared a receptacle of the prophetic Spirit. And thus did He send prophets prior to the transmigration to Babylon, and after that event others again in greater number than the former, to seek the fruits, saying thus to them (the Jews): "Thus saith the Lord, Cleanse your ways and your doings, execute just judgment, and look each one with pity and compassion on his brother: oppress not the widow nor the orphan, the proselyte nor the poor, and let none of you treasure up evil against his brother in your hearts, and love not false swearing. Wash you, make you clean, put away evil from your hearts, learn to do well, seek judgment, protect the oppressed, judge the fatherless (pupillo), plead for the widow; and come, let us reason together, saith the Lord." [4358] And again: "Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it." [4359] In preaching these things, the prophets sought the fruits of righteousness. But last of all He sent to those unbelievers His own Son, our Lord Jesus Christ, whom the wicked husbandmen cast out of the vineyard when they had slain Him. Wherefore the Lord God did even give it up (no longer hedged around, but thrown open throughout all the world) to other husbandmen, who render the fruits in their seasons,--the beautiful elect tower being also raised everywhere. For the illustrious Church is [now] everywhere, and everywhere is the winepress digged: because those who do receive the Spirit are everywhere. For inasmuch as the former have rejected the Son of God, and cast Him out of the vineyard when they slew Him, God has justly rejected them, and given to the Gentiles outside the vineyard the fruits of its cultivation. This is in accordance with what Jeremiah says, "The Lord hath rejected and cast off the nation which does these things; for the children of Judah have done evil in my sight, saith the Lord." [4360] And again in like manner does Jeremiah speak: "I set watchmen over you; hearken to the sound of the trumpet; and they said, We will not hearken. Therefore have the Gentiles heard, and they who feed the flocks in them." [4361] It is therefore one and the same Father who planted the vineyard, who led forth the people, who sent the prophets, who sent His own Son, and who gave the vineyard to those other husbandmen that render the fruits in their season. 3. And therefore did the Lord say to His disciples, to make us become good workmen: "Take heed to yourselves, and watch continually upon every occasion, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and that day shall come upon you unawares; for as a snare shall it come upon all dwelling upon the face of the earth." [4362] "Let your loins, therefore, be girded about, and your lights burning, and ye like to men who wait for their lord, when he shall return from the wedding." [4363] "For as it was in the days of Noe, they did eat and drink, they bought and sold, they married and were given in marriage, and they knew not, until Noe entered into the ark, and the flood came and destroyed them all; as also it was in the days of Lot, they did eat and drink, they bought and sold, they planted and builded, until the time that Lot went out of Sodom; it rained fire from heaven, and destroyed them all: so shall it also be at the coming of the Son of man." [4364] "Watch ye therefore, for ye know not in what day your Lord shall come." [4365] [In these passages] He declares one and the same Lord, who in the times of Noah brought the deluge because of man's disobedience, and who also in the days of Lot rained fire from heaven because of the multitude of sinners among the Sodomites, and who, on account of this same disobedience and similar sins, will bring on the day of judgment at the end of time (in novissimo); on which day He declares that it shall be more tolerable for Sodom and Gomorrah than for that city and house which shall not receive the word of His apostles. "And thou, Capernaum," He said, "is it that thou shalt be exalted to heaven? [4366] Thou shalt go down to hell. For if the mighty works which have been done in thee had been done in Sodom, it would have remained unto this day. Verily I say unto you, that it shall be more tolerable for Sodom in the day of judgment than for you." [4367] 4. Since the Son of God is always one and the same, He gives to those who believe on Him a well of water [4368] [springing up] to eternal life, but He causes the unfruitful fig-tree immediately to dry up; and in the days of Noah He justly brought on the deluge for the purpose of extinguishing that most infamous race of men then existent, who could not bring forth fruit to God, since the angels that sinned had commingled with them, and [acted as He did] in order that He might put a check upon the sins of these men, but [that at the same time] He might preserve the archetype, [4369] the formation of Adam. And it was He who rained fire and brimstone from heaven, in the days of Lot, upon Sodom and Gomorrah, "an example of the righteous judgment of God," [4370] that all may know, "that every tree that bringeth not forth good fruit shall be cut down, and cast into the fire." [4371] And it is He who uses [the words], that it will be more tolerable for Sodom in the general judgment than for those who beheld His wonders, and did not believe on Him, nor receive His doctrine. [4372] For as He gave by His advent a greater privilege to those who believed on Him, and who do His will, so also did He point out that those who did not believe on Him should have a more severe punishment in the judgment; thus extending equal justice to all, and being to exact more from those to whom He gives the more; the more, however, not because He reveals the knowledge of another Father, as I have shown so fully and so repeatedly, but because He has, by means of His advent, poured upon the human race the greater gift of paternal grace. 5. If, however, what I have stated be insufficient to convince any one that the prophets were sent from one and the same Father, from whom also our Lord was sent, let such a one, opening the mouth of his heart, and calling upon the Master, Christ Jesus the Lord, listen to Him when He says, "The kingdom of heaven is like unto a king who made a marriage for his son, and he sent forth his servants to call them who were bidden to the marriage." And when they would not obey, He goes on to say, "Again he sent other servants, saying, Tell them that are bidden, Come ye, I have prepared my dinner; my oxen and all the fatlings are killed, and everything is ready; come unto the wedding. But they made light of it, and went their way, some to their farm, and others to their merchandize; but the remnant took his servants, and some they treated despitefully, while others they slew. But when the king heard this, he was wroth, and sent his armies and destroyed these murderers, and burned up their city, and said to his servants, The wedding is indeed ready, but they which were bidden were not worthy. Go out therefore into the highways, and as many as ye shall find, gather in to the marriage. So the servants went out, and collected together as many as they found, bad and good, and the wedding was furnished with guests. But when the king came in to see the guests, he saw there a man not having on a wedding garment; and he said unto him, Friend, how camest thou hither, not having on a wedding garment? But he was speechless. Then said the king to his servants, Take him away, hand and foot, and cast him into outer darkness: there shall be weeping and gnashing of teeth. For many are called, but few are chosen." [4373] Now, by these words of His, does the Lord clearly show all [these points, viz.,] that there is one King and Lord, the Father of all, of whom He had previously said, "Neither shalt thou swear by Jerusalem, for it is the city of the great King;" [4374] and that He had from the beginning prepared the marriage for His Son, and used, with the utmost kindness, to call, by the instrumentality of His servants, the men of the former dispensation to the wedding feast; and when they would not obey, He still invited them by sending out other servants, yet that even then they did not obey Him, but even stoned and slew those who brought them the message of invitation. He accordingly sent forth His armies and destroyed them, and burned down their city; but He called together from all the highways, that is, from all nations, [guests] to the marriage feast of His Son, as also He says by Jeremiah: "I have sent also unto you my servants the prophets to say, Return ye now, every man, from his very evil way, and amend your doings." [4375] And again He says by the same prophet: "I have also sent unto you my servants the prophets throughout the day and before the light; yet they did not obey me, nor incline their ears unto me. And thou shall speak this word to them: This is a people that obeyeth not the voice of the Lord, nor receiveth correction; faith has perished from their mouth." [4376] The Lord, therefore, who has called us everywhere by the apostles, is He who called those of old by the prophets, as appears by the words of the Lord; and although they preached to various nations, the prophets were not from one God, and the apostles from another; but, [proceeding] from one and the same, some of them announced the Lord, others preached the Father, and others again foretold the advent of the Son of God, while yet others declared Him as already present to those who then were afar off. 6. Still further did He also make it manifest, that we ought, after our calling, to be also adorned with works of righteousness, so that the Spirit of God may rest upon us; for this is the wedding garment, of which also the apostle speaks, "Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up by immortality." [4377] But those who have indeed been called to God's supper, yet have not received the Holy Spirit, because of their wicked conduct "shall be," He declares, "cast into outer darkness." [4378] He thus clearly shows that the very same King who gathered from all quarters the faithful to the marriage of His Son, and who grants them the incorruptible banquet, [also] orders that man to be cast into outer darkness who has not on a wedding garment, that is, one who despises it. For as in the former covenant, "with many of them was He not well pleased;" [4379] so also is it the case here, that "many are called, but few chosen." [4380] It is not, then, one God who judges, and another Father who calls us together to salvation; nor one, forsooth, who confers eternal light, but another who orders those who have not on the wedding garment to be sent into outer darkness. But it is one and the same God, the Father of our Lord, from whom also the prophets had their mission, who does indeed, through His infinite kindness, call the unworthy; but He examines those who are called, [to ascertain] if they have on the garment fit and proper for the marriage of His Son, because nothing unbecoming or evil pleases Him. This is in accordance with what the Lord said to the man who had been healed: "Behold, thou art made whole; sin no more, lest a worse thing come unto thee." [4381] For he who is good, and righteous, and pure, and spotless, will endure nothing evil, nor unjust, nor detestable in His wedding chamber. This is the Father of our Lord, by whose providence all things consist, and all are administered by His command; and He confers His free gifts upon those who should [receive them]; but the most righteous Retributor metes out [punishment] according to their deserts, most deservedly, to the ungrateful and to those that are insensible of His kindness; and therefore does He say, "He sent His armies, and destroyed those murderers, and burned up their city." [4382] He says here, "His armies," because all men are the property of God. For "the earth is the Lord's, and the fulness thereof; the world, and all that dwell therein." [4383] Wherefore also the Apostle Paul says in the Epistle to the Romans, "For there is no power but of God; the powers that be are ordained of God. Whosoever resisteth the power, resisteth the ordinance of God; and they that resist shall receive unto themselves condemnation. For rulers are not for a terror to a good work, but to an evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same; for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, the avenger for wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this cause pay ye tribute also; for they are God's ministers, attending continually upon this very thing." [4384] Both the Lord, then, and the apostles announce as the one only God the Father, Him who gave the law, who sent the prophets, who made all things; and therefore does He say, "He sent His armies," because every man, inasmuch as he is a man, is His workmanship, although he may be ignorant of his God. For He gives existence to all; He, "who maketh His sun to rise upon the evil and the good, and sendeth rain upon the just and unjust." [4385] 7. And not alone by what has been stated, but also by the parable of the two sons, the younger of whom consumed his substance by living luxuriously with harlots, did the Lord teach one and the same Father, who did not even allow a kid to his elder son; but for him who had been lost, [namely] his younger son, he ordered the fatted calf to be killed, and he gave him the best robe. [4386] Also by the parable of the workmen who were sent into the vineyard at different periods of the day, one and the same God is declared [4387] as having called some in the beginning, when the world was first created; but others afterwards, and others during the intermediate period, others after a long lapse of time, and others again in the end of time; so that there are many workmen in their generations, but only one householder who calls them together. For there is but one vineyard, since there is also but one righteousness, and one dispensator, for there is one Spirit of God who arranges all things; and in like manner is there one hire, for they all received a penny each man, having [stamped upon it] the royal image and superscription, the knowledge of the Son of God, which is immortality. And therefore He began by giving the hire to those [who were engaged] last, because in the last times, when the Lord was revealed He presented Himself to all [as their reward]. 8. Then, in the case of the publican, who excelled the Pharisee in prayer, [we find] that it was not because he worshipped another Father that he received testimony from the Lord that he was justified rather [than the other]; but because with great humility, apart from all boasting and pride, he made confession to the same God. [4388] The parable of the two sons also: those who are sent into the vineyard, of whom one indeed opposed his father, but afterwards repented, when repentance profited him nothing; the other, however, promised to go, at once assuring his father, but he did not go (for "every man is a liar;" [4389] "to will is present with him, but he finds not means to perform" [4390] ),--[this parable, I say], points out one and the same Father. Then, again, this truth was clearly shown forth by the parable of the fig-tree, of which the Lord says, "Behold, now these three years I come seeking fruit on this fig-tree, but I find none" [4391] (pointing onwards, by the prophets, to His advent, by whom He came from time to time, seeking the fruit of righteousness from them, which he did not find), and also by the circumstance that, for the reason already mentioned, the fig-tree should be hewn down. And, without using a parable, the Lord said to Jerusalem, "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest those that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not! Behold, your house shall be left unto you desolate." [4392] For that which had been said in the parable, "Behold, for three years I come seeking fruit," and in clear terms, again, [where He says], "How often would I have gathered thy children together," shall be [found] a falsehood, if we do not understand His advent, which is [announced] by the prophets--if, in fact, He came to them but once, and then for the first time. But since He who chose the patriarchs and those [who lived under the first covenant], is the same Word of God who did both visit them through the prophetic Spirit, and us also who have been called together from all quarters by His advent; in addition to what has been already said, He truly declared, "Many shall come from the east and from the west, and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall go into outer darkness; there shall be weeping and gnashing of teeth." [4393] If, then, those who do believe in Him through the preaching of His apostles throughout the east and west shall recline with Abraham, Isaac, and Jacob, in the kingdom of heaven, partaking with them of the [heavenly] banquet, one and the same God is set forth as He who did indeed choose the patriarchs, visited also the people, and called the Gentiles. __________________________________________________________________ [4355] Matt. xxi. 33-41. [4356] Matt. xxi. 42-44. [4357] Matt. v. 22. [4358] Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17-19. [4359] Ps. xxxiv. 13, 14. [4360] Jer. vii. 29, 30. [4361] Jer. vi. 17, 18. [4362] Luke xxi. 34, 35. [4363] Luke xii. 35, 36. [4364] Luke xvii. 26, etc. [4365] Matt. xxiv. 42. [4366] No other of the Greek Fathers quotes this text as above; from which fact Grabe infers that old Latin translator, or his transcribers, altered the words of Irenæus [N.B.--From one example infer the rest] to suit the Latin versions. [4367] Matt. xi. 23, 24. [4368] John iv. 14. [4369] This is Massuet's conjectural emendation of the text, viz., archetypum for arcætypum. Grabe would insert per before arcæ, and he thinks the passage to have a reference to 1 Pet. iii. 20. Irenæus, in common with the other ancient Fathers, believed that the fallen angels were the "sons of God" who commingled with "the daughters of men," and thus produced a race of spurious men. [Gen. vi. 1, 2, 3, and Josephus.] [4370] Jude 7. [And note "strange flesh" (Gr. sarkos heteras) as to the angels. Gen. xix. 4, 5.] [4371] Matt. iii. 10. [4372] Matt. xi. 24; Luke x. 12. [4373] Matt. xxii. 1, etc. [4374] Matt. v. 35. Instead of placing a period here, as the editors do, it seems to us preferable to carry on the construction. [4375] Jer. xxxv. 15. [4376] Jer. vii. 25, etc. [4377] 2 Cor. v. 4. [4378] Matt. xxii. 13. [4379] 1 Cor. x. 5. [4380] Matt. xxii. 14. [4381] John v. 14. [4382] Matt. xxii. 7. [4383] Ps. xxiv. 1. [4384] Rom. xiii. 1-7. [4385] Matt. v. 45. [4386] Luke xv. 11. [4387] Matt. xx. 1, etc. [4388] Luke xviii. 10. [4389] Ps. cxvi. 2. [4390] Rom. vii. 18. [4391] Luke xiii. 6. [4392] Luke xiii. 34; Matt. xxiii. 37. [4393] Matt. viii. 11, 12. __________________________________________________________________ Chapter XXXVII.--Men are possessed of free will, and endowed with the faculty of making a choice. It is not true, therefore, that some are by nature good, and others bad. 1. This expression [of our Lord], "How often would I have gathered thy children together, and thou wouldest not," [4394] set forth the ancient law of human liberty, because God made man a free [agent] from the beginning, possessing his own power, even as he does his own soul, to obey the behests (ad utendum sententia) of God voluntarily, and not by compulsion of God. For there is no coercion with God, but a good will [towards us] is present with Him continually. And therefore does He give good counsel to all. And in man, as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who had yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves. On the other hand, they who have not obeyed shall, with justice, be not found in possession of the good, and shall receive condign punishment: for God did kindly bestow on them what was good; but they themselves did not diligently keep it, nor deem it something precious, but poured contempt upon His super-eminent goodness. Rejecting therefore the good, and as it were spuing it out, they shall all deservedly incur the just judgment of God, which also the Apostle Paul testifies in his Epistle to the Romans, where he says, "But dost thou despise the riches of His goodness, and patience, and long-suffering, being ignorant that the goodness of God leadeth thee to repentance? But according to thy hardness and impenitent heart, thou treasurest to thyself wrath against the day of wrath, and the revelation of the righteous judgment of God." "But glory and honour," he says, "to every one that doeth good." [4395] God therefore has given that which is good, as the apostle tells us in this Epistle, and they who work it shall receive glory and honour, because they have done that which is good when they had it in their power not to do it; but those who do it not shall receive the just judgment of God, because they did not work good when they had it in their power so to do. 2. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for such were they created; nor would the former be reprehensible, for thus they were made [originally]. But since all men are of the same nature, able both to hold fast and to do what is good; and, on the other hand, having also the power to cast it from them and not to do it,--some do justly receive praise even among men who are under the control of good laws (and much more from God), and obtain deserved testimony of their choice of good in general, and of persevering therein; but the others are blamed, and receive a just condemnation, because of their rejection of what is fair and good. And therefore the prophets used to exhort men to what was good, to act justly and to work righteousness, as I have so largely demonstrated, because it is in our power so to do, and because by excessive negligence we might become forgetful, and thus stand in need of that good counsel which the good God has given us to know by means of the prophets. 3. For this reason the Lord also said, "Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven." [4396] And, "Take heed to yourselves, lest perchance your hearts be overcharged with surfeiting, and drunkenness, and worldly cares." [4397] And, "Let your loins be girded about, and your lamps burning, and ye like unto men that wait for their Lord, when He returns from the wedding, that when He cometh and knocketh, they may open to Him. Blessed is that servant whom his Lord, when He cometh, shall find so doing." [4398] And again, "The servant who knows his Lord's will, and does it not, shall be beaten with many stripes." [4399] And, "Why call ye me, Lord, Lord, and do not the things which I say?" [4400] And again, "But if the servant say in his heart, The Lord delayeth, and begin to beat his fellow-servants, and to eat, and drink, and to be drunken, his Lord will come in a day on which he does not expect Him, and shall cut him in sunder, and appoint his portion with the hypocrites." [4401] All such passages demonstrate the independent will [4402] of man, and at the same time the counsel which God conveys to him, by which He exhorts us to submit ourselves to Him, and seeks to turn us away from [the sin of] unbelief against Him, without, however, in any way coercing us. 4. No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" [4403] referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness," [4404] for this is not expedient. And again he says, "Speak ye every man truth with his neighbour." [4405] And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks." [4406] And, "For ye were sometimes darkness, but now are ye light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord." [4407] If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God. 5. And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, "According to thy faith be it unto thee;" [4408] thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, "All things are possible to him that believeth;" [4409] and, "Go thy way; and as thou hast believed, so be it done unto thee." [4410] Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, "he that believeth in Him has eternal life while he who believeth not the Son hath not eternal life, but the wrath of God shall remain upon him." [4411] In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to Jerusalem, "How often have I wished to gather thy children together, as a hen [gathereth] her chickens under her wings, and ye would not! Wherefore your house shall be left unto you desolate." [4412] 6. Those, again, who maintain the opposite to these [conclusions], do themselves present the Lord as destitute of power, as if, forsooth, He were unable to accomplish what He willed; or, on the other hand, as being ignorant that they were by nature "material," as these men express it, and such as cannot receive His immortality. "But He should not," say they, "have created angels of such a nature that they were capable of transgression, nor men who immediately proved ungrateful towards Him; for they were made rational beings, endowed with the power of examining and judging, and were not [formed] as things irrational or of a [merely] animal nature, which can do nothing of their own will, but are drawn by necessity and compulsion to what is good, in which things there is one mind and one usage, working mechanically in one groove (inflexibiles et sine judicio), who are incapable of being anything else except just what they had been created." But upon this supposition, neither would what is good be grateful to them, nor communion with God be precious, nor would the good be very much to be sought after, which would present itself without their own proper endeavour, care, or study, but would be implanted of its own accord and without their concern. Thus it would come to pass, that their being good would be of no consequence, because they were so by nature rather than by will, and are possessors of good spontaneously, not by choice; and for this reason they would not understand this fact, that good is a comely thing, nor would they take pleasure in it. For how can those who are ignorant of good enjoy it? Or what credit is it to those who have not aimed at it? And what crown is it to those who have not followed in pursuit of it, like those victorious in the contest? 7. On this account, too, did the Lord assert that the kingdom of heaven was the portion of "the violent;" and He says, "The violent take it by force;" [4413] that is, those who by strength and earnest striving are on the watch to snatch it away on the moment. On this account also Paul the Apostle says to the Corinthians, "Know ye not, that they who run in a racecourse, do all indeed run, but one receiveth the prize? So run, that ye may obtain. Every one also who engages in the contest is temperate in all things: now these men [do it] that they may obtain a corruptible crown, but we an incorruptible. But I so run, not as uncertainty; I fight, not as one beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway." [4414] This able wrestler, therefore, exhorts us to the struggle for immortality, that we may be crowned, and may deem the crown precious, namely, that which is acquired by our struggle, but which does not encircle us of its own accord (sed non ultro coalitam). And the harder we strive, so much is it the more valuable; while so much the more valuable it is, so much the more should we esteem it. And indeed those things are not esteemed so highly which come spontaneously, as those which are reached by much anxious care. Since, then, this power has been conferred upon us, both the Lord has taught and the apostle has enjoined us the more to love God, that we may reach this [prize] for ourselves by striving after it. For otherwise, no doubt, this our good would be [virtually] irrational, because not the result of trial. Moreover, the faculty of seeing would not appear to be so desirable, unless we had known what a loss it were to be devoid of sight; and health, too, is rendered all the more estimable by an acquaintance with disease; light, also, by contrasting it with darkness; and life with death. Just in the same way is the heavenly kingdom honourable to those who have known the earthly one. But in proportion as it is more honourable, so much the more do we prize it; and if we have prized it more, we shall be the more glorious in the presence of God. The Lord has therefore endured all these things on our behalf, in order that we, having been instructed by means of them all, may be in all respects circumspect for the time to come, and that, having been rationally taught to love God, we may continue in His perfect love: for God has displayed long-suffering in the case of man's apostasy; while man has been instructed by means of it, as also the prophet says, "Thine own apostasy shall heal thee;" [4415] God thus determining all things beforehand for the bringing of man to perfection, for his edification, and for the revelation of His dispensations, that goodness may both be made apparent, and righteousness perfected, and that the Church may be fashioned after the image of His Son, and that man may finally be brought to maturity at some future time, becoming ripe through such privileges to see and comprehend God. [4416] __________________________________________________________________ [4394] Matt. xxiii. 37. [4395] Rom. ii. 4, 5, 7. [4396] Matt. v. 16. [4397] Luke xxi. 34. [4398] Luke xii. 35, 36. [4399] Luke xii. 47. [4400] Luke vi. 46. [4401] Luke xii. 45, 46; Matt. xxiv. 48-51. [4402] to autexousion. [4403] 1 Cor. vi. 12. [4404] 1 Pet. ii. 16. [4405] Eph. iv. 25. [4406] Eph. iv. 29. [4407] 1 Cor. vi. 11. [4408] Matt. ix. 29. [4409] Mark ix. 23. [4410] Matt. viii. 13. [4411] John iii. 36. [4412] Matt. xxiii. 37, 38. [4413] Matt. xi. 12. [4414] 1 Cor. ix. 24-27. [4415] Jer. ii. 19. [4416] [If we but had the original, this would doubtless be found in all respects a noble specimen of primitive theology.] __________________________________________________________________ Chapter XXXVIII.--Why man was not made perfect from the beginning. 1. If, however, any one say, "What then? Could not God have exhibited man as perfect from beginning?" let him know that, inasmuch as God is indeed always the same and unbegotten as respects Himself, all things are possible to Him. But created things must be inferior to Him who created them, from the very fact of their later origin; for it was not possible for things recently created to have been uncreated. But inasmuch as they are not uncreated, for this very reason do they come short of the perfect. Because, as these things are of later date, so are they infantile; so are they unaccustomed to, and unexercised in, perfect discipline. For as it certainly is in the power of a mother to give strong food to her infant, [but she does not do so], as the child is not yet able to receive more substantial nourishment; so also it was possible for God Himself to have made man perfect from the first, but man could not receive this [perfection], being as yet an infant. And for this cause our Lord in these last times, when He had summed up all things into Himself, came to us, not as He might have come, but as we were capable of beholding Him. He might easily have come to us in His immortal glory, but in that case we could never have endured the greatness of the glory; and therefore it was that He, who was the perfect bread of the Father, offered Himself to us as milk, [because we were] as infants. He did this when He appeared as a man, that we, being nourished, as it were, from the breast of His flesh, and having, by such a course of milk nourishment, become accustomed to eat and drink the Word of God, may be able also to contain in ourselves the Bread of immortality, which is the Spirit of the Father. 2. And on this account does Paul declare to the Corinthians, "I have fed you with milk, not with meat, for hitherto ye were not able to bear it." [4417] That is, ye have indeed learned the advent of our Lord as a man; nevertheless, because of your infirmity, the Spirit of the Father has not as yet rested upon you. "For when envying and strife," he says, "and dissensions are among you, are ye not carnal, and walk as men?" [4418] That is, that the Spirit of the Father was not yet with them, on account of their imperfection and shortcomings of their walk in life. As, therefore, the apostle had the power to give them strong meat--for those upon whom the apostles laid hands received the Holy Spirit, who is the food of life [eternal] --but they were not capable of receiving it, because they had the sentient faculties of the soul still feeble and undisciplined in the practice of things pertaining to God; so, in like manner, God had power at the beginning to grant perfection to man; but as the latter was only recently created, he could not possibly have received it, or even if he had received it, could he have contained it, or containing it, could he have retained it. It was for this reason that the Son of God, although He was perfect, passed through the state of infancy in common with the rest of mankind, partaking of it thus not for His own benefit, but for that of the infantile stage of man's existence, in order that man might be able to receive Him. There was nothing, therefore, impossible to and deficient in God, [implied in the fact] that man was not an uncreated being; but this merely applied to him who was lately created, [namely] man. 3. With God there are simultaneously exhibited power, wisdom, and goodness. His power and goodness [appear] in this, that of His own will He called into being and fashioned things having no previous existence; His wisdom [is shown] in His having made created things parts of one harmonious and consistent whole; and those things which, through His super-eminent kindness, receive growth and a long period of existence, do reflect the glory of the uncreated One, of that God who bestows what is good ungrudgingly. For from the very fact of these things having been created, [it follows] that they are not uncreated; but by their continuing in being throughout a long course of ages, they shall receive a faculty of the Uncreated, through the gratuitous bestowal of eternal existence upon them by God. And thus in all things God has the pre-eminence, who alone is uncreated, the first of all things, and the primary cause of the existence of all, while all other things remain under God's subjection. But being in subjection to God is continuance in immortality, and immortality is the glory of the uncreated One. By this arrangement, therefore, and these harmonies, and a sequence of this nature, man, a created and organized being, is rendered after the image and likeness of the uncreated God,--the Father planning everything well and giving His commands, the Son carrying these into execution and performing the work of creating, and the Spirit nourishing and increasing [what is made], but man making progress day by day, and ascending towards the perfect, that is, approximating to the uncreated One. For the Uncreated is perfect, that is, God. Now it was necessary that man should in the first instance be created; and having been created, should receive growth; and having received growth, should be strengthened; and having been strengthened, should abound; and having abounded, should recover [from the disease of sin]; and having recovered, should be glorified; and being glorified, should see his Lord. For God is He who is yet to be seen, and the beholding of God is productive of immortality, but immortality renders one nigh unto God. 4. Irrational, therefore, in every respect, are they who await not the time of increase, but ascribe to God the infirmity of their nature. Such persons know neither God nor themselves, being insatiable and ungrateful, unwilling to be at the outset what they have also been created--men subject to passions; but go beyond the law of the human race, and before that they become men, they wish to be even now like God their Creator, and they who are more destitute of reason than dumb animals [insist] that there is no distinction between the uncreated God and man, a creature of to-day. For these, [the dumb animals], bring no charge against God for not having made them men; but each one, just as he has been created, gives thanks that he has been created. For we cast blame upon Him, because we have not been made gods from the beginning, but at first merely men, then at length gods; although God has adopted this course out of His pure benevolence, that no one may impute to Him invidiousness or grudgingness. He declares, "I have said, Ye are gods; and ye are all sons of the Highest." [4419] But since we could not sustain the power of divinity, He adds, "But ye shall die like men," setting forth both truths--the kindness of His free gift, and our weakness, and also that we were possessed of power over ourselves. For after His great kindness He graciously conferred good [upon us], and made men like to Himself, [that is] in their own power; while at the same time by His prescience He knew the infirmity of human beings, and the consequences which would flow from it; but through [His] love and [His] power, He shall overcome the substance of created nature. [4420] For it was necessary, at first, that nature should be exhibited; then, after that, that what was mortal should be conquered and swallowed up by immortality, and the corruptible by incorruptibility, and that man should be made after the image and likeness of God, having received the knowledge of good and evil. __________________________________________________________________ [4417] 1 Cor. iii. 2. [4418] 1 Cor. iii. 3. [4419] Ps. lxxxii. 6, 7. [4420] That is, that man's human nature should not prevent him from becoming a partaker of the divine. __________________________________________________________________ Chapter XXXIX.--Man is endowed with the faculty of distinguishing good and evil; so that, without compulsion, he has the power, by his own will and choice, to perform God's commandments, by doing which he avoids the evils prepared for the rebellious. 1. Man has received the knowledge of good and evil. It is good to obey God, and to believe in Him, and to keep His commandment, and this is the life of man; as not to obey God is evil, and this is his death. Since God, therefore, gave [to man] such mental power (magnanimitatem) man knew both the good of obedience and the evil of disobedience, that the eye of the mind, receiving experience of both, may with judgment make choice of the better things; and that he may never become indolent or neglectful of God's command; and learning by experience that it is an evil thing which deprives him of life, that is, disobedience to God, may never attempt it at all, but that, knowing that what preserves his life, namely, obedience to God, is good, he may diligently keep it with all earnestness. Wherefore he has also had a twofold experience, possessing knowledge of both kinds, that with discipline he may make choice of the better things. But how, if he had no knowledge of the contrary, could he have had instruction in that which is good? For there is thus a surer and an undoubted comprehension of matters submitted to us than the mere surmise arising from an opinion regarding them. For just as the tongue receives experience of sweet and bitter by means of tasting, and the eye discriminates between black and white by means of vision, and the ear recognises the distinctions of sounds by hearing; so also does the mind, receiving through the experience of both the knowledge of what is good, become more tenacious of its preservation, by acting in obedience to God: in the first place, casting away, by means of repentance, disobedience, as being something disagreeable and nauseous; and afterwards coming to understand what it really is, that it is contrary to goodness and sweetness, so that the mind may never even attempt to taste disobedience to God. But if any one do shun the knowledge of both these kinds of things, and the twofold perception of knowledge, he unawares divests himself of the character of a human being. 2. How, then, shall he be a God, who has not as yet been made a man? Or how can he be perfect who was but lately created? How, again, can he be immortal, who in his mortal nature did not obey his Maker? For it must be that thou, at the outset, shouldest hold the rank of a man, and then afterwards partake of the glory of God. For thou dost not make God, but God thee. If, then, thou art God's workmanship, await the hand of thy Maker which creates everything in due time; in due time as far as thou art concerned, whose creation is being carried out. [4421] Offer to Him thy heart in a soft and tractable state, and preserve the form in which the Creator has fashioned thee, having moisture in thyself, lest, by becoming hardened, thou lose the impressions of His fingers. But by preserving the framework thou shalt ascend to that which is perfect, for the moist clay which is in thee is hidden [there] by the workmanship of God. His hand fashioned thy substance; He will cover thee over [too] within and without with pure gold and silver, and He will adorn thee to such a degree, that even "the King Himself shall have pleasure in thy beauty." [4422] But if thou, being obstinately hardened, dost reject the operation of His skill, and show thyself ungrateful towards Him, because thou wert created a [mere] man, by becoming thus ungrateful to God, thou hast at once lost both His workmanship and life. For creation is an attribute of the goodness of God but to be created is that of human nature. If then, thou shalt deliver up to Him what is thine, that is, faith towards Him and subjection, thou shalt receive His handiwork, and shall be a perfect work of God. 3. If, however, thou wilt not believe in Him, and wilt flee from His hands, the cause of imperfection shall be in thee who didst not obey, but not in Him who called [thee]. For He commissioned [messengers] to call people to the marriage, but they who did not obey Him deprived themselves of the royal supper. [4423] The skill of God, therefore, is not defective, for He has power of the stones to raise up children to Abraham; [4424] but the man who does not obtain it is the cause to himself of his own imperfection. Nor, [in like manner], does the light fail because of those who have blinded themselves; but while it remains the same as ever, those who are [thus] blinded are involved in darkness through their own fault. The light does never enslave any one by necessity; nor, again, does God exercise compulsion upon any one unwilling to accept the exercise of His skill. Those persons, therefore, who have apostatized from the light given by the Father, and transgressed the law of liberty, have done so through their own fault, since they have been created free agents, and possessed of power over themselves. 4. But God, foreknowing all things, prepared fit habitations for both, kindly conferring that light which they desire on those who seek after the light of incorruption, and resort to it; but for the despisers and mockers who avoid and turn themselves away from this light, and who do, as it were, blind themselves, He has prepared darkness suitable to persons who oppose the light, and He has inflicted an appropriate punishment upon those who try to avoid being subject to Him. Submission to God is eternal rest, so that they who shun the light have a place worthy of their flight; and those who fly from eternal rest, have a habitation in accordance with their fleeing. Now, since all good things are with God, they who by their own determination fly from God, do defraud themselves of all good things; and having been [thus] defrauded of all good things with respect to God, they shall consequently fall under the just judgment of God. For those persons who shun rest shall justly incur punishment, and those who avoid the light shall justly dwell in darkness. For as in the case of this temporal light, those who shun it do deliver themselves over to darkness, so that they do themselves become the cause to themselves that they are destitute of light, and do inhabit darkness; and, as I have already observed, the light is not the cause of such an [unhappy] condition of existence to them; so those who fly from the eternal light of God, which contains in itself all good things, are themselves the cause to themselves of their inhabiting eternal darkness, destitute of all good things, having become to themselves the cause of [their consignment to] an abode of that nature. __________________________________________________________________ [4421] Efficeris. [4422] Ps. xlv. 11. [4423] Matt. xxii. 3, etc. [4424] Matt. iii. 9. __________________________________________________________________ Chapter XL.--One and the same God the Father inflicts punishment on the reprobate, and bestows rewards on the elect. 1. It is therefore one and the same God the Father who has prepared good things with Himself for those who desire His fellowship, and who remain in subjection to Him; and who has the eternal fire for the ringleader of the apostasy, the devil, and those who revolted with him, into which [fire] the Lord [4425] has declared those men shall be sent who have been set apart by themselves on His left hand. And this is what has been spoken by the prophet, "I am a jealous God, making peace, and creating evil things;" [4426] thus making peace and friendship with those who repent and turn to Him, and bringing [them to] unity, but preparing for the impenitent, those who shun the light, eternal fire and outer darkness, which are evils indeed to those persons who fall into them. 2. If, however, it were truly one Father who confers rest, and another God who has prepared the fire, their sons would have been equally different [one from the other]; one, indeed, sending [men] into the Father's kingdom, but the other into eternal fire. But inasmuch as one and the same Lord has pointed out that the whole human race shall be divided at the judgment, "as a shepherd divideth the sheep from the goats," [4427] and that to some He will say, "Come, ye blessed of My Father, receive the kingdom which has been prepared for you," [4428] but to others, "Depart from me, ye cursed, into everlasting fire, which My Father has prepared for the devil and his angels," [4429] one and the same Father is manifestly declared [in this passage], "making peace and creating evil things," preparing fit things for both; as also there is one Judge sending both into a fit place, as the Lord sets forth in the parable of the tares and the wheat, where He says, "As therefore the tares are gathered together, and burned in the fire, so shall it be at the end of the world. The Son of man shall send His angels, and they shall gather from His kingdom everything that offendeth, and those who work iniquity, and shall send them into a furnace of fire: there shall be weeping and gnashing of teeth. Then shall the just shine forth as the sun in the kingdom of their Father." [4430] The Father, therefore, who has prepared the kingdom for the righteous, into which the Son has received those worthy of it, is He who has also prepared the furnace of fire, into which these angels commissioned by the Son of man shall send those persons who deserve it, according to God's command. 3. The Lord, indeed, sowed good seed in His own field; [4431] and He says, "The field is the world." But while men slept, the enemy came, and "sowed tares in the midst of the wheat, and went his way." [4432] Hence we learn that this was the apostate angel and the enemy, because he was envious of God's workmanship, and took in hand to render this [workmanship] an enmity with God. For this cause also God has banished from His presence him who did of his own accord stealthily sow the tares, that is, him who brought about the transgression; [4433] but He took compassion upon man, who, through want of care no doubt, but still wickedly [on the part of another], became involved in disobedience; and He turned the enmity by which [the devil] had designed to make [man] the enemy of God, against the author of it, by removing His own anger from man, turning it in another direction, and sending it instead upon the serpent. As also the Scripture tells us that God said to the serpent, "And I will place enmity between thee and the woman, and between thy seed and her seed. He [4434] shall bruise thy head, and thou shall bruise his heel." [4435] And the Lord summed up in Himself this enmity, when He was made man from a woman, and trod upon his [the serpent's] head, as I have pointed out in the preceding book. __________________________________________________________________ [4425] Matt. xxv. 41. [4426] Isa. xlv. 7. [4427] Matt. xxv. 32. [4428] Matt. xxv. 34. [4429] Matt. xxv. 41. [4430] Matt. xiii. 40-43. [4431] Matt. xiii. 34. [Applicable to the origin of heresies.] [4432] Matt. xiii. 28. [4433] The old Latin translator varies from this (the Greek of which was recovered by Grabe from two ancient Catenæ Patrum), making the clause run thus, that is, the transgression which he had himself introduced, making the explanatory words to refer to the tares, and not, as in the Greek, to the sower of the tares. [4434] Following the reading of the LXX. autos sou teresei kephalen. [4435] Gen. iii. 15. __________________________________________________________________ Chapter XLI.--Those persons who do not believe in God, but who are disobedient, are angels and sons of the devil, not indeed by nature, but by imitation. Close of this book, and scope of the succeeding one. 1. Inasmuch as the Lord has said that there are certain angels, [viz. those] of the devil, for whom eternal fire is prepared; and as, again, He declares with regard to the tares, "The tares are the children of the wicked one," [4436] it must be affirmed that He has ascribed all who are of the apostasy to him who is the ringleader of this transgression. But He made neither angels nor men so by nature. For we do not find that the devil created anything whatsoever, since indeed he is himself a creature of God, like the other angels. For God made all things, as also David says with regard to all things of the kind: "For He spake the word, and they were made; He commanded, and they were created." [4437] 2. Since, therefore, all things were made by God, and since the devil has become the cause of apostasy to himself and others, justly does the Scripture always term those who remain in a state of apostasy "sons of the devil" and "angels of the wicked one" (maligni). For [the word] "son," as one before me has observed, has a twofold meaning: one [is a son] in the order of nature, because he was born a son; the other, in that he was made so, is reputed a son, although there be a difference between being born so and being made so. For the first is indeed born from the person referred to; but the second is made so by him, whether as respects his creation or by the teaching of his doctrine. For when any person has been taught from the mouth of another, he is termed the son of him who instructs him, and the latter [is called] his father. According to nature, then--that is, according to creation, so to speak-- we are all sons of God, because we have all been created by God. But with respect to obedience and doctrine we are not all the sons of God: those only are so who believe in Him and do His will. And those who do not believe, and do not obey His will, are sons and angels of the devil, because they do the works of the devil. And that such is the case He has declared in Isaiah: "I have begotten and brought up children, but they have rebelled against Me." [4438] And again, where He says that these children are aliens: "Strange children have lied unto Me." [4439] According to nature, then, they are [His] children, because they have been so created; but with regard to their works, they are not His children. 3. For as, among men, those sons who disobey their fathers, being disinherited, are still their sons in the course of nature, but by law are disinherited, for they do not become the heirs of their natural parents; so in the same way is it with God,--those who do not obey Him being disinherited by Him, have ceased to be His sons. Wherefore they cannot receive His inheritance: as David says, "Sinners are alienated from the womb; their anger is after the likeness of a serpent." [4440] And therefore did the Lord term those whom He knew to be the offspring of men "a generation of vipers;" [4441] because after the manner of these animals they go about in subtilty, and injure others. For He said, "Beware of the leaven of the Pharisees and of the Sadducees." [4442] Speaking of Herod, too, He says, "Go ye and tell that fox," [4443] aiming at his wicked cunning and deceit. Wherefore the prophet David says, "Man, being placed in honour, is made like unto cattle." [4444] And again Jeremiah says, "They are become like horses, furious about females; each one neighed after his neighbour's wife." [4445] And Isaiah, when preaching in Judea, and reasoning with Israel, termed them "rulers of Sodom" and "people of Gomorrah;" [4446] intimating that they were like the Sodomites in wickedness, and that the same description of sins was rife among them, calling them by the same name, because of the similarity of their conduct. And inasmuch as they were not by nature so created by God, but had power also to act rightly, the same person said to them, giving them good counsel, "Wash ye, make you clean; take away iniquity from your souls before mine eyes; cease from your iniquities." [4447] Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those "angels of the devil," and "children of the wicked one," [4448] who give heed to the devil, and do his works. But these are, at the same time, all created by the one and the same God. When, however, they believe and are subject to God, and go on and keep His doctrine, they are the sons of God; but when they have apostatized and fallen into transgression, they are ascribed to their chief, the devil--to him who first became the cause of apostasy to himself, and afterwards to others. 4. Inasmuch as the words of the Lord are numerous, while they all proclaim one and the same Father, the Creator of this world, it was incumbent also upon me, for their own sake, to refute by many [arguments] those who are involved in many errors, if by any means, when they are confuted by many [proofs], they may be converted to the truth and saved. But it is necessary to subjoin to this composition, in what follows, also the doctrine of Paul after the words of the Lord, to examine the opinion of this man, and expound the apostle, and to explain whatsoever [passages] have received other interpretations from the heretics, who have altogether misunderstood what Paul has spoken, and to point out the folly of their mad opinions; and to demonstrate from that same Paul, from whose [writings] they press questions upon us, that they are indeed utterers of falsehood, but that the apostle was a preacher of the truth, and that he taught all things agreeable to the preaching of the truth; [to the effect that] it was one God the Father who spake with Abraham, who gave the law, who sent the prophets beforehand, who in the last times sent His Son, and conferred salvation upon His own handiwork --that is, the substance of flesh. Arranging, then, in another book, the rest of the words of the Lord, which He taught concerning the Father not by parables, but by expressions taken in their obvious meaning (sed simpliciter ipsis dictionibus), and the exposition of the Epistles of the blessed apostle, I shall, with God's aid, furnish thee with the complete work of the exposure and refutation of knowledge, falsely so called; thus practising myself and thee in [these] five books for presenting opposition to all heretics. __________________________________________________________________ [4436] Matt. xiii. 38. [4437] Ps. cxlix. 5. [4438] Isa. i. 2. [4439] Ps. xviii. 45. [4440] Ps. lviii. 3, 4. [4441] Matt. xxiii. 33. [4442] Matt. xvi. 6. [4443] Luke xiii. 32. [4444] Ps. xlix. 21. [4445] Jer. v. 8. [4446] Isa. i. 10. [4447] Isa. i. 16. [4448] Matt. xxv. 41, Matt. xiii. 38. __________________________________________________________________ irenaeus against_heresies_v anf01 irenaeus-against_heresies_v Against Heresies: Book V http://www.ccel.org/ccel/schaff/anf01.ix.vii.html __________________________________________________________________ Against Heresies: Book V __________________________________________________________________ __________________________________________________________________ Preface. In the four preceding books, my very dear friend, which I put forth to thee, all the heretics have been exposed, and their doctrines brought to light, and these men refuted who have devised irreligious opinions. [I have accomplished this by adducing] something from the doctrine peculiar to each of these men, which they have left in their writings, as well as by using arguments of a more general nature, and applicable to them all. [4449] Then I have pointed out the truth, and shown the preaching of the Church, which the prophets proclaimed (as I have already demonstrated), but which Christ brought to perfection, and the apostles have handed down, from whom the Church, receiving [these truths], and throughout all the world alone preserving them in their integrity (bene), has transmitted them to her sons. Then also--having disposed of all questions which the heretics propose to us, and having explained the doctrine of the apostles, and clearly set forth many of those things which were said and done by the Lord in parables--I shall endeavour, in this the fifth book of the entire work which treats of the exposure and refutation of knowledge falsely so called, to exhibit proofs from the rest of the Lord's doctrine and the apostolical epistles: [thus] complying with thy demand, as thou didst request of me (since indeed I have been assigned a place in the ministry of the word); and, labouring by every means in my power to furnish thee with large assistance against the contradictions of the heretics, as also to reclaim the wanderers and convert them to the Church of God, to confirm at the same time the minds of the neophytes, that they may preserve stedfast the faith which they have received, guarded by the Church in its integrity, in order that they be in no way perverted by those who endeavour to teach them false doctrines, and lead them away from the truth. It will be incumbent upon thee, however, and all who may happen to read this writing, to peruse with great attention what I have already said, that thou mayest obtain a knowledge of the subjects against which I am contending. For it is thus that thou wilt both controvert them in a legitimate manner, and wilt be prepared to receive the proofs brought forward against them, casting away their doctrines as filth by means of the celestial faith; but following the only true and stedfast Teacher, the Word of God, our Lord Jesus Christ, who did, through His transcendent love, become what we are, that He might bring us to be even what He is Himself. __________________________________________________________________ [4449] Ex ratione universis ostensionibus procedente. The words are very obscure. __________________________________________________________________ Chapter I.--Christ alone is able to teach divine things, and to redeem us: He, the same, took flesh of the Virgin Mary, not merely in appearance, but actually, by the operation of the Holy Spirit, in order to renovate us. Strictures on the conceits of Valentinus and Ebion. 1. For in no other way could we have learned the things of God, unless our Master, existing as the Word, had become man. For no other being had the power of revealing to us the things of the Father, except His own proper Word. For what other person "knew the mind of the Lord," or who else "has become His counsellor?" [4450] Again, we could have learned in no other way than by seeing our Teacher, and hearing His voice with our own ears, that, having become imitators of His works as well as doers of His words, we may have communion with Him, receiving increase from the perfect One, and from Him who is prior to all creation. We --who were but lately created by the only best and good Being, by Him also who has the gift of immortality, having been formed after His likeness (predestinated, according to the prescience of the Father, that we, who had as yet no existence, might come into being), and made the first-fruits of creation [4451] --have received, in the times known beforehand, [the blessings of salvation] according to the ministration of the Word, who is perfect in all things, as the mighty Word, and very man, who, redeeming us by His own blood in a manner consonant to reason, gave Himself as a redemption for those who had been led into captivity. And since the apostasy tyrannized over us unjustly, and, though we were by nature the property of the omnipotent God, alienated us contrary to nature, rendering us its own disciples, the Word of God, powerful in all things, and not defective with regard to His own justice, did righteously turn against that apostasy, and redeem from it His own property, not by violent means, as the [apostasy] had obtained dominion over us at the beginning, when it insatiably snatched away what was not its own, but by means of persuasion, as became a God of counsel, who does not use violent means to obtain what He desires; so that neither should justice be infringed upon, nor the ancient handiwork of God go to destruction. Since the Lord thus has redeemed us through His own blood, giving His soul for our souls, and His flesh for our flesh, [4452] and has also poured out the Spirit of the Father for the union and communion of God and man, imparting indeed God to men by means of the Spirit, and, on the other hand, attaching man to God by His own incarnation, and bestowing upon us at His coming immortality durably and truly, by means of communion with God,--all the doctrines of the heretics fall to ruin. 2. Vain indeed are those who allege that He appeared in mere seeming. For these things were not done in appearance only, but in actual reality. But if He did appear as a man, when He was not a man, neither could the Holy Spirit have rested upon Him,--an occurrence which did actually take place--as the Spirit is invisible; nor, [in that case], was there any degree of truth in Him, for He was not that which He seemed to be. But I have already remarked that Abraham and the other prophets beheld Him after a prophetical manner, foretelling in vision what should come to pass. If, then, such a being has now appeared in outward semblance different from what he was in reality, there has been a certain prophetical vision made to men; and another advent of His must be looked forward to, in which He shall be such as He has now been seen in a prophetic manner. And I have proved already, that it is the same thing to say that He appeared merely to outward seeming, and [to affirm] that He received nothing from Mary. For He would not have been one truly possessing flesh and blood, by which He redeemed us, unless He had summed up in Himself the ancient formation of Adam. Vain therefore are the disciples of Valentinus who put forth this opinion, in order that they may exclude the flesh from salvation, and cast aside what God has fashioned. 3. Vain also are the Ebionites, who do not receive by faith into their soul the union of God and man, but who remain in the old leaven of [the natural] birth, and who do not choose to understand that the Holy Ghost came upon Mary, and the power of the Most High did overshadow her: [4453] wherefore also what was generated is a holy thing, and the Son of the Most High God the Father of all, who effected the incarnation of this being, and showed forth a new [kind of] generation; that as by the former generation we inherited death, so by this new generation we might inherit life. Therefore do these men reject the commixture of the heavenly wine, [4454] and wish it to be water of the world only, not receiving God so as to have union with Him, but they remain in that Adam who had been conquered and was expelled from Paradise: not considering that as, at the beginning of our formation in Adam, that breath of life which proceeded from God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason; so also, in [the times of] the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam's formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural [Adam] we all were dead, so in the spiritual we may all be made alive. [4455] For never at any time did Adam escape the hands [4456] of God, to whom the Father speaking, said, "Let Us make man in Our image, after Our likeness." And for this reason in the last times (fine), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father, [4457] His hands formed a living man, in order that Adam might be created [again] after the image and likeness of God. __________________________________________________________________ [4450] Rom. xi. 34. [4451] "Initium facturæ," which Grabe thinks should be thus translated with reference to Jas. i. 18. [4452] [Compare Clement, cap. 49, p. 18, this volume.] [4453] Luke i. 35. [4454] In allusion to the mixture of water in the eucharistic cup, as practised in these primitive times. The Ebionites and others used to consecrate the element of water alone. [4455] 1 Cor. xv. 22. [4456] Viz., the Son and the Spirit. [4457] John i. 13. __________________________________________________________________ Chapter II.--When Christ visited us in His grace, He did not come to what did not belong to Him: also, by shedding His true blood for us, and exhibiting to us His true flesh in the Eucharist, He conferred upon our flesh the capacity of salvation. 1. And vain likewise are those who say that God came to those things which did not belong to Him, as if covetous of another's property; in order that He might deliver up that man who had been created by another, to that God who had neither made nor formed anything, but who also was deprived from the beginning of His own proper formation of men. The advent, therefore, of Him whom these men represent as coming to the things of others, was not righteous; nor did He truly redeem us by His own blood, if He did not really become man, restoring to His own handiwork what was said [of it] in the beginning, that man was made after the image and likeness of God; not snatching away by stratagem the property of another, but taking possession of His own in a righteous and gracious manner. As far as concerned the apostasy, indeed, He redeems us righteously from it by His own blood; but as regards us who have been redeemed, [He does this] graciously. For we have given nothing to Him previously, nor does He desire anything from us, as if He stood in need of it; but we do stand in need of fellowship with Him. And for this reason it was that He graciously poured Himself out, that He might gather us into the bosom of the Father. 2. But vain in every respect are they who despise the entire dispensation of God, and disallow the salvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body. [4458] For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, "In whom we have redemption through His blood, even the remission of sins." [4459] And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes His sun to rise, and sends rain when He wills [4460] ). He has acknowledged the cup (which is a part of the creation) as His own blood, from which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives increase to our bodies. [4461] 3. When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, [4462] from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him?--even as the blessed Paul declares in his Epistle to the Ephesians, that "we are members of His body, of His flesh, and of His bones." [4463] He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh; [4464] but [he refers to] that dispensation [by which the Lord became] an actual man, consisting of flesh, and nerves, and bones,--that [flesh] which is nourished by the cup which is His blood, and receives increase from the bread which is His body. And just as a cutting from the vine planted in the ground fructifies in its season, or as a corn of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption, [4465] because the strength of God is made perfect in weakness, [4466] in order that we may never become puffed up, as if we had life from ourselves, and exalted against God, our minds becoming ungrateful; but learning by experience that we possess eternal duration from the excelling power of this Being, not from our own nature, we may neither undervalue that glory which surrounds God as He is, nor be ignorant of our own nature, but that we may know what God can effect, and what benefits man receives, and thus never wander from the true comprehension of things as they are, that is, both with regard to God and with regard to man. And might it not be the case, perhaps, as I have already observed, that for this purpose God permitted our resolution into the common dust of mortality, [4467] that we, being instructed by every mode, may be accurate in all things for the future, being ignorant neither of God nor of ourselves? __________________________________________________________________ [4458] 1 Cor. x. 16. [4459] Col. i. 14. [4460] Matt. v. 45. [4461] [Again, the carefully asserts that the bread is the body, and the wine (cup) is the blood. The elements are sanctified, not changed materially.] [4462] The Greek text, of which a considerable portion remains here, would give, "and the Eucharist becomes the body of Christ." [4463] Eph. v. 30. [4464] Luke xxiv. 39. [4465] 1 Cor. xv. 53. [4466] 2 Cor. xii. 3. [4467] This is Harvey's free rendering of the passage, which is in the Greek (as preserved in the Catena of John of Damascus): kai dia touto enescheto ho Theos ten eis ten gen hemon analusin. In the Latin: Propter hoc passus est Deus fieri in nobis resolutionem. See Book iii. cap. xx. 2. __________________________________________________________________ Chapter III.--The power and glory of God shine forth in the weakness of human flesh, as He will render our body a participator of the resurrection and of immortality, although He has formed it from the dust of the earth; He will also bestow upon it the enjoyment of immortality, just as He grants it this short life in common with the soul. 1. The Apostle Paul has, moreover, in the most lucid manner, pointed out that man has been delivered over to his own infirmity, lest, being uplifted, he might fall away from the truth. Thus he says in the second [Epistle] to the Corinthians: "And lest I should be lifted up by the sublimity of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan to buffet me. And upon this I besought the Lord three times, that it might depart from me. But he said unto me, My grace is sufficient for thee; for strength is made perfect in weakness. Gladly therefore shall I rather glory in infirmities, that the power of Christ may dwell in me." [4468] What, therefore? (as some may exclaim:) did the Lord wish, in that case, that His apostles should thus undergo buffeting, and that he should endure such infirmity? Even so it was; the word says it. For strength is made perfect in weakness, rendering him a better man who by means of his infirmity becomes acquainted with the power of God. For how could a man have learned that he is himself an infirm being, and mortal by nature, but that God is immortal and powerful, unless he had learned by experience what is in both? For there is nothing evil in learning one's infirmities by endurance; yea, rather, it has even the beneficial effect of preventing him from forming an undue opinion of his own nature (non aberrare in natura sua). But the being lifted up against God, and taking His glory to one's self, rendering man ungrateful, has brought much evil upon him. [And thus, I say, man must learn both things by experience], that he may not be destitute of truth and love either towards himself or his Creator. [4469] But the experience of both confers upon him the true knowledge as to God and man, and increases his love towards God. Now, where there exists an increase of love, there a greater glory is wrought out by the power of God for those who love Him. 2. Those men, therefore, set aside the power of God, and do not consider what the word declares, when they dwell upon the infirmity of the flesh, but do not take into consideration the power of Him who raises it up from the dead. For if He does not vivify what is mortal, and does not bring back the corruptible to incorruption, He is not a God of power. But that He is powerful in all these respects, we ought to perceive from our origin, inasmuch as God, taking dust from the earth, formed man. And surely it is much more difficult and incredible, from non-existent bones, and nerves, and veins, and the rest of man's organization, to bring it about that all this should be, and to make man an animated and rational creature, than to reintegrate again that which had been created and then afterwards decomposed into earth (for the reasons already mentioned), having thus passed into those [elements] from which man, who had no previous existence, was formed. For He who in the beginning caused him to have being who as yet was not, just when He pleased, shall much more reinstate again those who had a former existence, when it is His will [that they should inherit] the life granted by Him. And that flesh shall also be found fit for and capable of receiving the power of God, which at the beginning received the skilful touches of God; so that one part became the eye for seeing; another, the ear for hearing; another, the hand for feeling and working; another, the sinews stretched out everywhere, and holding the limbs together; another, arteries and veins, passages for the blood and the air; [4470] another, the various internal organs; another, the blood, which is the bond of union between soul and body. But why go [on in this strain]? Numbers would fail to express the multiplicity of parts in the human frame, which was made in no other way than by the great wisdom of God. But those things which partake of the skill and wisdom of God, do also partake of His power. 3. The flesh, therefore, is not destitute [of participation] in the constructive wisdom and power of God. But if the power of Him who is the bestower of life is made perfect in weakness --that is, in the flesh--let them inform us, when they maintain the incapacity of flesh to receive the life granted by God, whether they do say these things as being living men at present, and partakers of life, or acknowledge that, having no part in life whatever, they are at the present moment dead men. And if they really are dead men, how is it that they move about, and speak, and perform those other functions which are not the actions of the dead, but of the living? But if they are now alive, and if their whole body partakes of life, how can they venture the assertion that the flesh is not qualified to be a partaker of life, when they do confess that they have life at the present moment? It is just as if anybody were to take up a sponge full of water, or a torch on fire, and to declare that the sponge could not possibly partake of the water, or the torch of the fire. In this very manner do those men, by alleging that they are alive and bear life about in their members, contradict themselves afterwards, when they represent these members as not being capable of [receiving] life. But if the present temporal life, which is of such an inferior nature to eternal life, can nevertheless effect so much as to quicken our mortal members, why should not eternal life, being much more powerful than this, vivify the flesh, which has already held converse with, and been accustomed to sustain, life? For that the flesh can really partake of life, is shown from the fact of its being alive; for it lives on, as long as it is God's purpose that it should do so. It is manifest, too, that God has the power to confer life upon it, inasmuch as He grants life to us who are in existence. And, therefore, since the Lord has power to infuse life into what He has fashioned, and since the flesh is capable of being quickened, what remains to prevent its participating in incorruption, which is a blissful and never-ending life granted by God? __________________________________________________________________ [4468] 2 Cor. xii. 7-9. [4469] We have adopted here the explanation of Massuet, who considers the preceding period as merely parenthetical. Both Grabe and Harvey, however, would make conjectural emendations in the text, which seem to us to be inadmissible. [4470] The ancients erroneously supposed that the arteries were air-vessels, from the fact that these organs, after death, appear quite empty, from all the blood stagnating in the veins when death supervenes. __________________________________________________________________ Chapter IV.--Those persons are deceived who feign another God the Father besides the Creator of the world; for he must have been feeble and useless, or else malignant and full of envy, if he be either unable or unwilling to extend external life to our bodies. 1. Those persons who feign the existence of another Father beyond the Creator, and who term him the good God, do deceive themselves; for they introduce him as a feeble, worthless, and negligent being, not to say malign and full of envy, inasmuch as they affirm that our bodies are not quickened by him. For when they say of things which it is manifest to all do remain immortal, such as the spirit and the soul, and such other things, that they are quickened by the Father, but that another thing [viz. the body] which is quickened in no different manner than by God granting [life] to it, is abandoned by life,--[they must either confess] that this proves their Father to be weak and powerless, or else envious and malignant. For since the Creator does even here quicken our mortal bodies, and promises them resurrection by the prophets, as I have pointed out; who [in that case] is shown to be more powerful, stronger, or truly good? Whether is it the Creator who vivifies the whole man, or is it their Father, falsely so called? He feigns to be the quickener of those things which are immortal by nature, to which things life is always present by their very nature; but he does not benevolently quicken those things which required his assistance, that they might live, but leaves them carelessly to fall under the power of death. Whether is it the case, then, that their Father does not bestow life upon them when he has the power of so doing, or is it that he does not possess the power? If, on the one hand, it is because he cannot, he is, upon that supposition, not a powerful being, nor is he more perfect than the Creator; for the Creator grants, as we must perceive, what He is unable to afford. But if, on the other hand, [it be that he does not grant this] when he has the power of so doing, then he is proved to be not a good, but an envious and malignant Father. 2. If, again, they refer to any cause on account of which their Father does not impart life to bodies, then that cause must necessarily appear superior to the Father, since it restrains Him from the exercise of His benevolence; and His benevolence will thus be proved weak, on account of that cause which they bring forward. Now every one must perceive that bodies are capable of receiving life. For they live to the extent that God pleases that they should live; and that being so, the [heretics] cannot maintain that [these bodies] are utterly incapable of receiving life. If, therefore, on account of necessity and any other cause, those [bodies] which are capable of participating in life are not vivified, their Father shall be the slave of necessity and that cause, and not therefore a free agent, having His will under His own control. __________________________________________________________________ Chapter V.--The prolonged life of the ancients, the translation of Elijah and of Enoch in their own bodies, as well as the preservation of Jonah, of Shadrach, Meshach, and Abednego, in the midst of extreme peril, are clear demonstrations that God can raise up our bodies to life eternal. 1. [In order to learn] that bodies did continue in existence for a lengthened period, as long as it was God's good pleasure that they should flourish, let [these heretics] read the Scriptures, and they will find that our predecessors advanced beyond seven hundred, eight hundred, and nine hundred years of age; and that their bodies kept pace with the protracted length of their days, and participated in life as long as God willed that they should live. But why do I refer to these men? For Enoch, when he pleased God, was translated in the same body in which he did please Him, thus pointing out by anticipation the translation of the just. Elijah, too, was caught up [when he was yet] in the substance of the [natural] form; thus exhibiting in prophecy the assumption of those who are spiritual, and that nothing stood in the way of their body being translated and caught up. For by means of the very same hands through which they were moulded at the beginning, did they receive this translation and assumption. For in Adam the hands of God had become accustomed to set in order, to rule, and to sustain His own workmanship, and to bring it and place it where they pleased. Where, then, was the first man placed? In paradise certainly, as the Scripture declares "And God planted a garden [paradisum] eastward in Eden, and there He placed the man whom He had formed." [4471] And then afterwards when [man] proved disobedient, he was cast out thence into this world. Wherefore also the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, such as have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition [4472] ), and that there shall they who have been translated remain until the consummation [of all things], as a prelude to immortality. 2. If, however, any one imagine it impossible that men should survive for such a length of time, and that Elias was not caught up in the flesh, but that his flesh was consumed in the fiery chariot, let him consider that Jonah, when he had been cast into the deep, and swallowed down into the whale's belly, was by the command of God again thrown out safe upon the land. [4473] And then, again, when Ananias, Azarias, and Mishael were cast into the furnace of fire sevenfold heated, they sustained no harm whatever, neither was the smell of fire perceived upon them. As, therefore, the hand of God was present with them, working out marvellous things in their case--[things] impossible [to be accomplished] by man's nature--what wonder was it, if also in the case of those who were translated it performed something wonderful, working in obedience to the will of God, even the Father? Now this is the Son of God, as the Scripture represents Nebuchadnezzar the king as having said, "Did not we cast three men bound into the furnace? and, lo, I do see four walking in the midst of the fire, and the fourth is like the Son of God." [4474] Neither the nature of any created thing, therefore, nor the weakness of the flesh, can prevail against the will of God. For God is not subject to created things, but created things to God; and all things yield obedience to His will. Wherefore also the Lord declares, "The things which are impossible with men, are possible with God." [4475] As, therefore, it might seem to the men of the present day, who are ignorant of God's appointment, to be a thing incredible and impossible that any man could live for such a number of years, yet those who were before us did live [to such an age], and those who were translated do live as an earnest of the future length of days; and [as it might also appear impossible] that from the whale's belly and from the fiery furnace men issued forth unhurt, yet they nevertheless did so, led forth as it were by the hand of God, for the purpose of declaring His power: so also now, although some, not knowing the power and promise of God, may oppose their own salvation, deeming it impossible for God, who raises up the dead; to have power to confer upon them eternal duration, yet the scepticism of men of this stamp shall not render the faithfulness of God of none effect. __________________________________________________________________ [4471] Gen. ii. 8. [4472] 2 Cor. xii. 4. [4473] Jon. ii. 11. [4474] Dan. iii. 19-25. [4475] Luke xviii. 27. __________________________________________________________________ Chapter VI.--God will bestow salvation upon the whole nature of man, consisting of body and soul in close union, since the Word took it upon Him, and adorned with the gifts of the Holy Spirit, of whom our bodies are, and are termed, the temples. 1. Now God shall be glorified in His handiwork, fitting it so as to be conformable to, and modelled after, His own Son. For by the hands of the Father, that is, by the Son and the Holy Spirit, man, and not [merely] a part of man, was made in the likeness of God. Now the soul and the spirit are certainly a part of the man, but certainly not the man; for the perfect man consists in the commingling and the union of the soul receiving the spirit of the Father, and the admixture of that fleshly nature which was moulded after the image of God. For this reason does the apostle declare, "We speak wisdom among them that are perfect," [4476] terming those persons "perfect" who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. In like manner we do also hear [4477] many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God, whom also the apostle terms "spiritual," they being spiritual because they partake of the Spirit, and not because their flesh has been stripped off and taken away, and because they have become purely spiritual. For if any one take away the substance of flesh, that is, of the handiwork [of God], and understand that which is purely spiritual, such then would not be a spiritual man but would be the spirit of a man, or the Spirit of God. But when the spirit here blended with the soul is united to [God's] handiwork, the man is rendered spiritual and perfect because of the outpouring of the Spirit, and this is he who was made in the image and likeness of God. But if the Spirit be wanting to the soul, he who is such is indeed of an animal nature, and being left carnal, shall be an imperfect being, possessing indeed the image [of God] in his formation (in plasmate), but not receiving the similitude through the Spirit; and thus is this being imperfect. Thus also, if any one take away the image and set aside the handiwork, he cannot then understand this as being a man, but as either some part of a man, as I have already said, or as something else than a man. For that flesh which has been moulded is not a perfect man in itself, but the body of a man, and part of a man. Neither is the soul itself, considered apart by itself, the man; but it is the soul of a man, and part of a man. Neither is the spirit a man, for it is called the spirit, and not a man; but the commingling and union of all these constitutes the perfect man. And for this cause does the apostle, explaining himself, make it clear that the saved man is a complete man as well as a spiritual man; saying thus in the first Epistle to the Thessalonians, "Now the God of peace sanctify you perfect (perfectos); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ." [4478] Now what was his object in praying that these three--that is, soul, body, and spirit--might be preserved to the coming of the Lord, unless he was aware of the [future] reintegration and union of the three, and [that they should be heirs of] one and the same salvation? For this cause also he declares that those are "the perfect" who present unto the Lord the three [component parts] without offence. Those, then, are the perfect who have had the Spirit of God remaining in them, and have preserved their souls and bodies blameless, holding fast the faith of God, that is, that faith which is [directed] towards God, and maintaining righteous dealings with respect to their neighbours. 2. Whence also he says, that this handiwork is "the temple of God," thus declaring: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man, therefore, will defile the temple of God, him will God destroy: for the temple of God is holy, which [temple] ye are." [4479] Here he manifestly declares the body to be the temple in which the Spirit dwells. As also the Lord speaks in reference to Himself, "Destroy this temple, and in three days I will raise it up. He spake this, however," it is said, "of the temple of His body." [4480] And not only does he (the apostle) acknowledge our bodies to be a temple, but even the temple of Christ, saying thus to the Corinthians, "Know ye not that your bodies are members of Christ? Shall I then take the members of Christ, and make them the members of an harlot?" [4481] He speaks these things, not in reference to some other spiritual man; for a being of such a nature could have nothing to do with an harlot: but he declares "our body," that is, the flesh which continues in sanctity and purity, to be "the members of Christ;" but that when it becomes one with an harlot, it becomes the members of an harlot. And for this reason he said, "If any man defile the temple of God, him will God destroy." How then is it not the utmost blasphemy to allege, that the temple of God, in which the Spirit of the Father dwells, and the members of Christ, do not partake of salvation, but are reduced to perdition? Also, that our bodies are raised not from their own substance, but by the power of God, he says to the Corinthians, "Now the body is not for fornication, but for the Lord, and the Lord for the body. But God hath both raised up the Lord, and shall raise us up by His own power." [4482] __________________________________________________________________ [4476] 1 Cor. ii. 6. [4477] The old Latin has "audivimus," have heard. [4478] 1 Thess. v. 23. [I have before referred the student to the "Biblical Psychology" of Prof. Delitzsch (translation), T. & T. Clark, Edinburgh, 1868.] [4479] 1 Cor. iii. 16. [4480] John ii. 19-21. [4481] 1 Cor. iii. 17. [4482] 1 Cor. vi. 13, 14. __________________________________________________________________ Chapter VII.--Inasmuch as Christ did rise in our flesh, it follows that we shall be also raised in the same; since the resurrection promised to us should not be referred to spirits naturally immortal, but to bodies in themselves mortal. 1. In the same manner, therefore, as Christ did rise in the substance of flesh, and pointed out to His disciples the mark of the nails and the opening in His side [4483] (now these are the tokens of that flesh which rose from the dead), so "shall He also," it is said, "raise us up by His own power." [4484] And again to the Romans he says, "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." [4485] What, then, are mortal bodies? Can they be souls? Nay, for souls are incorporeal when put in comparison with mortal bodies; for God "breathed into the face of man the breath of life, and man became a living soul." Now the breath of life is an incorporeal thing. And certainly they cannot maintain that the very breath of life is mortal. Therefore David says, "My soul also shall live to Him," [4486] just as if its substance were immortal. Neither, on the other hand, can they say that the spirit is the mortal body. What therefore is there left to which we may apply the term "mortal body," unless it be the thing that was moulded, that is, the flesh, of which it is also said that God will vivify it? For this it is which dies and is decomposed, but not the soul or the spirit. For to die is to lose vital power, and to become henceforth breathless, inanimate, and devoid of motion, and to melt away into those [component parts] from which also it derived the commencement of [its] substance. But this event happens neither to the soul, for it is the breath of life; nor to the spirit, for the spirit is simple and not composite, so that it cannot be decomposed, and is itself the life of those who receive it. We must therefore conclude that it is in reference to the flesh that death is mentioned; which [flesh], after the soul's departure, becomes breathless and inanimate, and is decomposed gradually into the earth from which it was taken. This, then, is what is mortal. And it is this of which he also says, "He shall also quicken your mortal bodies." And therefore in reference to it he says, in the first [Epistle] to the Corinthians: "So also is the resurrection of the dead: it is sown in corruption, it rises in incorruption." [4487] For he declares, "That which thou sowest cannot be quickened, unless first it die." [4488] 2. But what is that which, like a grain of wheat, is sown in the earth and decays, unless it be the bodies which are laid in the earth, into which seeds are also cast? And for this reason he said, "It is sown in dishonour, it rises in glory." [4489] For what is more ignoble than dead flesh? Or, on the other hand, what is more glorious than the same when it arises and partakes of incorruption? "It is sown in weakness, it is raised in power:" [4490] in its own weakness certainly, because since it is earth it goes to earth; but [it is quickened] by the power of God, who raises it from the dead. "It is sown an animal body, it rises a spiritual body." [4491] He has taught, beyond all doubt, that such language was not used by him, either with reference to the soul or to the spirit, but to bodies that have become corpses. For these are animal bodies, that is, [bodies] which partake of life, which when they have lost, they succumb to death; then, rising through the Spirit's instrumentality, they become spiritual bodies, so that by the Spirit they possess a perpetual life. "For now," he says, "we know in part, and we prophesy in part, but then face to face." [4492] And this it is which has been said also by Peter: "Whom having not seen, ye love; in whom now also, not seeing, ye believe; and believing, ye shall rejoice with joy unspeakable." [4493] For our face shall see the face of the Lord [4494] and shall rejoice with joy unspeakable,--that is to say, when it shall behold its own Delight. __________________________________________________________________ [4483] John xx. 20, 25-27. [4484] 1 Cor. vi. 14. [4485] Rom. viii. 11. [4486] Ps. xxii. 31, LXX. [4487] 1 Cor. xv. 42. [4488] 1 Cor. xv. 36. [4489] 1 Cor. xv. 43. [4490] 1 Cor. xv. 43. [4491] 1 Cor. xv. 44. [4492] 1 Cor. xiii. 9, 12. [4493] 1 Pet. i. 8. [4494] Grabe, Massuet, and Stieren prefer to read, "the face of the living God;" while Harvey adopts the above, reading merely "Domini," and not "Dei vivi." __________________________________________________________________ Chapter VIII.--The gifts of the Holy Spirit which we receive prepare us for incorruption, render us spiritual, and separate us from carnal men. These two classes are signified by the clean and unclean animals in the legal dispensation. 1. But we do now receive a certain portion of His Spirit, tending towards perfection, and preparing us for incorruption, being little by little accustomed to receive and bear God; which also the apostle terms "an earnest," that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, "In which ye also, having heard the word of truth, the Gospel of your salvation, believing in which we have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance." [4495] This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality. [4496] "For ye," he declares, "are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." [4497] This, however, does not take place by a casting away of the flesh, but by the impartation of the Spirit. For those to whom he was writing were not without flesh, but they were those who had received the Spirit of God, "by which we cry, Abba, Father." [4498] If therefore, at the present time, having the earnest, we do cry, "Abba, Father," what shall it be when, on rising again, we behold Him face to face; when all the members shall burst out into a continuous hymn of triumph, glorifying Him who raised them from the dead, and gave the gift of eternal life? For if the earnest, gathering man into itself, does even now cause him to cry, "Abba, Father," what shall the complete grace of the Spirit effect, which shall be given to men by God? It will render us like unto Him, and accomplish the will [4499] of the Father; for it shall make man after the image and likeness of God. 2. Those persons, then, who possess the earnest of the Spirit, and who are not enslaved by the lusts of the flesh, but are subject to the Spirit, and who in all things walk according to the light of reason, does the apostle properly term "spiritual," because the Spirit of God dwells in them. Now, spiritual men shall not be incorporeal spirits; but our substance, that is, the union of flesh and spirit, receiving the Spirit of God, makes up the spiritual man. But those who do indeed reject the Spirit's counsel, and are the slaves of fleshly lusts, and lead lives contrary to reason, and who, without restraint, plunge headlong into their own desires, having no longing after the Divine Spirit, do live after the manner of swine and of dogs; these men, [I say], does the apostle very properly term "carnal," because they have no thought of anything else except carnal things. 3. For the same reason, too, do the prophets compare them to irrational animals, on account of the irrationality of their conduct, saying, "They have become as horses raging for the females; each one of them neighing after his neighbour's wife." [4500] And again, "Man, when he was in honour, was made like unto cattle." [4501] This denotes that, for his own fault, he is likened to cattle, by rivalling their irrational life. And we also, as the custom is, do designate men of this stamp as cattle and irrational beasts. 4. Now the law has figuratively predicted all these, delineating man by the [various] animals: [4502] whatsoever of these, says [the Scripture], have a double hoof and ruminate, it proclaims as clean; but whatsoever of them do not possess one or other of these [properties], it sets aside by themselves as unclean. Who then are the clean? Those who make their way by faith steadily towards the Father and the Son; for this is denoted by the steadiness of those which divide the hoof; and they meditate day and night upon the words of God, [4503] that they may be adorned with good works: for this is the meaning of the ruminants. The unclean, however, are those which do neither divide the hoof nor ruminate; that is, those persons who have neither faith in God, nor do meditate on His words: and such is the abomination of the Gentiles. But as to those animals which do indeed chew the cud, but have not the double hoof, and are themselves unclean, we have in them a figurative description of the Jews, who certainly have the words of God in their mouth, but who do not fix their rooted stedfastness in the Father and in the Son; wherefore they are an unstable generation. For those animals which have the hoof all in one piece easily slip; but those which have it divided are more sure-footed, their cleft hoofs succeeding each other as they advance, and the one hoof supporting the other. In like manner, too, those are unclean which have the double hoof but do not ruminate: this is plainly an indication of all heretics, and of those who do not meditate on the words of God, neither are adorned with works of righteousness; to whom also the Lord says, "Why call ye Me Lord, Lord, and do not the things which I say to you?" [4504] For men of this stamp do indeed say that they believe in the Father and the Son, but they never meditate as they should upon the things of God, neither are they adorned with works of righteousness; but, as I have already observed, they have adopted the lives of swine and of dogs, giving themselves over to filthiness, to gluttony, and recklessness of all sorts. Justly, therefore, did the apostle call all such "carnal" and "animal," [4505] --[all those, namely], who through their own unbelief and luxury do not receive the Divine Spirit, and in their various phases cast out from themselves the life-giving Word, and walk stupidly after their own lusts: the prophets, too, spake of them as beasts of burden and wild beasts; custom likewise has viewed them in the light of cattle and irrational creatures; and the law has pronounced them unclean. __________________________________________________________________ [4495] Eph. i. 13, etc. [4496] 2 Cor. v. 4. [4497] Rom. viii. 9. [4498] Rom. viii. 15. [4499] This is adopting Harvey's emendation of "voluntatem" for "voluntate." [4500] Jer. v. 3. [4501] Ps. xlix. 20. [4502] Lev. xi. 2; Deut. xiv. 3, etc. [4503] Ps. i. 2. [4504] Luke vi. 46. [4505] 1 Cor. ii. 14, 1 Cor. iii. 1, etc. __________________________________________________________________ Chapter IX.--Showing how that passage of the apostle which the heretics pervert, should be understood; viz., "Flesh and blood shall not possess the kingdom of God." 1. Among the other [truths] proclaimed by the apostle, there is also this one, "That flesh and blood cannot inherit the kingdom of God." [4506] This is [the passage] which is adduced by all the heretics in support of their folly, with an attempt to annoy us, and to point out that the handiwork of God is not saved. They do not take this fact into consideration, that there are three things out of which, as I have shown, the complete man is composed --flesh, soul, and spirit. One of these does indeed preserve and fashion [the man]--this is the spirit; while as to another it is united and formed--that is the flesh; then [comes] that which is between these two--that is the soul, which sometimes indeed, when it follows the spirit, is raised up by it, but sometimes it sympathizes with the flesh, and falls into carnal lusts. Those then, as many as they be, who have not that which saves and forms [us] into life [eternal], shall be, and shall be called, [mere] flesh and blood; for these are they who have not the Spirit of God in themselves. Wherefore men of this stamp are spoken of by the Lord as "dead;" for, says He, "Let the dead bury their dead," [4507] because they have not the Spirit which quickens man. 2. On the other hand, as many as fear God and trust in His Son's advent, and who through faith do establish the Spirit of God in their hearts,--such men as these shall be properly called both "pure," and "spiritual," and "those living to God," because they possess the Spirit of the Father, who purifies man, and raises him up to the life of God. For as the Lord has testified that "the flesh is weak," so [does He also say] that "the spirit is willing." [4508] For this latter is capable of working out its own suggestions. If, therefore, any one admix the ready inclination of the Spirit to be, as it were, a stimulus to the infirmity of the flesh, it inevitably follows that what is strong will prevail over the weak, so that the weakness of the flesh will be absorbed by the strength of the Spirit; and that the man in whom this takes place cannot in that case be carnal, but spiritual, because of the fellowship of the Spirit. Thus it is, therefore, that the martyrs bear their witness, and despise death, not after the infirmity of the flesh, but because of the readiness of the Spirit. For when the infirmity of the flesh is absorbed, it exhibits the Spirit as powerful; and again, when the Spirit absorbs the weakness [of the flesh], it possesses the flesh as an inheritance in itself, and from both of these is formed a living man,--living, indeed, because he partakes of the Spirit, but man, because of the substance of flesh. 3. The flesh, therefore, when destitute of the Spirit of God, is dead, not having life, and cannot possess the kingdom of God: [it is as] irrational blood, like water poured out upon the ground. And therefore he says, "As is the earthy, such are they that are earthy." [4509] But where the Spirit of the Father is, there is a living man; [there is] the rational blood preserved by God for the avenging [of those that shed it]; [there is] the flesh possessed by the Spirit, forgetful indeed of what belongs to it, and adopting the quality of the Spirit, being made conformable to the Word of God. And on this account he (the apostle) declares, "As we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven." [4510] What, therefore, is the earthly? That which was fashioned. And what is the heavenly? The Spirit. As therefore he says, when we were destitute of the celestial Spirit, we walked in former times in the oldness of the flesh, not obeying God; so now let us, receiving the Spirit, walk in newness of life, obeying God. Inasmuch, therefore, as without the Spirit of God we cannot be saved, the apostle exhorts us through faith and chaste conversation to preserve the Spirit of God, lest, having become non-participators of the Divine Spirit, we lose the kingdom of heaven; and he exclaims, that flesh in itself, and blood, cannot possess the kingdom of God. 4. If, however, we must speak strictly, [we would say that] the flesh does not inherit, but is inherited; as also the Lord declares, "Blessed are the meek, for they shall possess the earth by inheritance;" [4511] as if in the [future] kingdom, the earth, from whence exists the substance of our flesh, is to be possessed by inheritance. This is the reason for His wishing the temple (i.e., the flesh) to be clean, that the Spirit of God may take delight therein, as a bridegroom with a bride. As, therefore, the bride cannot [be said] to wed, but to be wedded, when the bridegroom comes and takes her, so also the flesh cannot by itself possess the kingdom of God by inheritance; but it can be taken for an inheritance into the kingdom of God. For a living person inherits the goods of the deceased; and it is one thing to inherit, another to be inherited. The former rules, and exercises power over, and orders the things inherited at his will; but the latter things are in a state of subjection, are under order, and are ruled over by him who has obtained the inheritance. What, therefore, is it that lives? The Spirit of God, doubtless. What, again, are the possessions of the deceased? The various parts of the man, surely, which rot in the earth. But these are inherited by the Spirit when they are translated into the kingdom of heaven. For this cause, too, did Christ die, that the Gospel covenant being manifested and known to the whole world, might in the first place set free His slaves; and then afterwards, as I have already shown, might constitute them heirs of His property, when the Spirit possesses them by inheritance. For he who lives inherits, but the flesh is inherited. In order that we may not lose life by losing that Spirit which possesses us, the apostle, exhorting us to the communion of the Spirit, has said, according to reason, in those words already quoted, "That flesh and blood cannot inherit the kingdom of God." Just as if he were to say, "Do not err; for unless the Word of God dwell with, and the Spirit of the Father be in you, and if ye shall live frivolously and carelessly as if ye were this only, viz., mere flesh and blood, ye cannot inherit the kingdom of God." __________________________________________________________________ [4506] 1 Cor. xv. 50. [4507] Luke x. 60. [4508] Matt. xxvi. 41. [4509] 1 Cor. xv. 48. [4510] 1 Cor. xv. 49. [4511] Matt. v. 5. __________________________________________________________________ Chapter X.--By a comparison drawn from the wild olive-tree, whose quality but not whose nature is changed by grafting, he proves more important things; he points out also that man without the Spirit is not capable of bringing forth fruit, or of inheriting the kingdom of God. 1. This truth, therefore, [he declares], in order that we may not reject the engrafting of the Spirit while pampering the flesh. "But thou, being a wild olive-tree," he says, "hast been grafted into the good olive-tree, and been made a partaker of the fatness of the olive-tree." [4512] As, therefore, when the wild olive has been engrafted, if it remain in its former condition, viz., a wild olive, it is "cut off, and cast into the fire;" [4513] but if it takes kindly to the graft, and is changed into the good olive-tree, it becomes a fruit-bearing olive, planted, as it were, in a king's park (paradiso): so likewise men, if they do truly progress by faith towards better things, and receive the Spirit of God, and bring forth the fruit thereof, shall be spiritual, as being planted in the paradise of God. But if they cast out the Spirit, and remain in their former condition, desirous of being of the flesh rather than of the Spirit, then it is very justly said with regard to men of this stamp, "That flesh and blood shall not inherit the kingdom of God;" [4514] just as if any one were to say that the wild olive is not received into the paradise of God. Admirably therefore does the apostle exhibit our nature, and God's universal appointment, in his discourse about flesh and blood and the wild olive. For as the good olive, if neglected for a certain time, if left to grow wild and to run to wood, does itself become a wild olive; or again, if the wild olive be carefully tended and grafted, it naturally reverts to its former fruit-bearing condition: so men also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by their own fault, unfruitful in righteousness. For when men sleep, the enemy sows the material of tares; [4515] and for this cause did the Lord command His disciples to be on the watch. [4516] And again, those persons who are not bringing forth the fruits of righteousness, and are, as it were, covered over and lost among brambles, if they use diligence, and receive the word of God as a graft, [4517] arrive at the pristine nature of man--that which was created after the image and likeness of God. 2. But as the engrafted wild olive does not certainly lose the substance of its wood, but changes the quality of its fruit, and receives another name, being now not a wild olive, but a fruit-bearing olive, and is called so; so also, when man is grafted in by faith and receives the Spirit of God, he certainly does not lose the substance of flesh, but changes the quality of the fruit [brought forth, i.e.,] of his works, and receives another name, [4518] showing that he has become changed for the better, being now not [mere] flesh and blood, but a spiritual man, and is called such. Then, again, as the wild olive, if it be not grafted in, remains useless to its lord because of its woody quality, and is cut down as a tree bearing no fruit, and cast into the fire; so also man, if he does not receive through faith the engrafting of the Spirit, remains in his old condition, and being [mere] flesh and blood, he cannot inherit the kingdom of God. Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" [4519] and, "Those who are in the flesh cannot please God:" [4520] not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. [4521] And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." [4522] And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." [4523] He sets this forth still more plainly, where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you." [4524] And again he says, in the Epistle to the Romans, "For if ye live after the flesh, ye shall die." [4525] [Now by these words] he does not prohibit them from living their lives in the flesh, for he was himself in the flesh when he wrote to them; but he cuts away the lusts of the flesh, those which bring death upon a man. And for this reason he says in continuation, "But if ye through the Spirit do mortify the works of the flesh, ye shall live. For whosoever are led by the Spirit of God, these are the sons of God." __________________________________________________________________ [4512] Rom. xi. 17. [4513] Matt. vii. 19. [4514] 1 Cor. xv. 50. [4515] Matt. xiii. 25. [4516] Matt. xxiv. 42, Matt. xxv. 13; Mark xiii. 33. [4517] Jas. i. 21. [4518] Rev. ii. 17. [4519] 1 Cor. xv. 50. [4520] Rom. viii. 8. [4521] The Latin has, "sed infusionem Spiritus attrahens." [4522] 1 Cor. xv. 53. [4523] Rom. viii. 9. [4524] Rom. viii. 10, etc. [4525] Rom. viii. 13. __________________________________________________________________ Chapter XI.--Treats upon the actions of carnal and of spiritual persons; also, that the spiritual cleansing is not to be referred to the substance of our bodies, but to the manner of our former life. 1. [The apostle], foreseeing the wicked speeches of unbelievers, has particularized the works which he terms carnal; and he explains himself, lest any room for doubt be left to those who do dishonestly pervert his meaning, thus saying in the Epistle to the Galatians: "Now the works of the flesh are manifest, which are adulteries, fornications, uncleanness, luxuriousness, idolatries, witchcrafts, [4526] hatreds, contentions, jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and such like; of which I warn you, as also I have warned you, that they who do such things shall not inherit the kingdom of God." [4527] Thus does he point out to his hearers in a more explicit manner what it is [he means when he declares], "Flesh and blood shall not inherit the kingdom of God." For they who do these things, since they do indeed walk after the flesh, have not the power of living unto God. And then, again, he proceeds to tell us the spiritual actions which vivify a man, that is, the engrafting of the Spirit; thus saying, "But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law." [4528] As, therefore, he who has gone forward to the better things, and has brought forth the fruit of the Spirit, is saved altogether because of the communion of the Spirit; so also he who has continued in the aforesaid works of the flesh, being truly reckoned as carnal, because he did not receive the Spirit of God, shall not have power to inherit the kingdom of heaven. As, again, the same apostle testifies, saying to the Corinthians, "Know ye not that the unrighteous shall not inherit the kingdom of God? Do not err," he says: "neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor revilers, nor rapacious persons, shall inherit the kingdom of God. And these ye indeed have been; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God." [4529] He shows in the clearest manner through what things it is that man goes to destruction, if he has continued to live after the flesh; and then, on the other hand, [he points out] through what things he is saved. Now he says that the things which save are the name of our Lord Jesus Christ, and the Spirit of our God. 2. Since, therefore, in that passage he recounts those works of the flesh which are without the Spirit, which bring death [upon their doers], he exclaimed at the end of his Epistle, in accordance with what he had already declared, "And as we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven. For this I say, brethren, that flesh and blood cannot inherit the kingdom of God." [4530] Now this which he says, "as we have borne the image of him who is of the earth," is analogous to what has been declared, "And such indeed ye were; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of our Lord Jesus Christ, and in the Spirit of our God." When, therefore, did we bear the image of him who is of the earth? Doubtless it was when those actions spoken of as "works of the flesh" used to be wrought in us. And then, again, when [do we bear] the image of the heavenly? Doubtless when he says, "Ye have been washed," believing in the name of the Lord, and receiving His Spirit. Now we have washed away, not the substance of our body, nor the image of our [primary] formation, but the former vain conversation. In these members, therefore, in which we were going to destruction by working the works of corruption, in these very members are we made alive by working the works of the Spirit. __________________________________________________________________ [4526] Or, "poisonings." [4527] Gal. v. 19, etc. [4528] Gal. v. 22. [4529] 1 Cor. vi. 9-11. [4530] 1 Cor. xv. 49, etc. __________________________________________________________________ Chapter XII.--Of the difference between life and death; of the breath of life and the vivifying Spirit: also how it is that the substance of flesh revives which once was dead. 1. For as the flesh is capable of corruption, so is it also of incorruption; and as it is of death, so is it also of life. These two do mutually give way to each other; and both cannot remain in the same place, but one is driven out by the other, and the presence of the one destroys that of the other. If, then, when death takes possession of a man, it drives life away from him, and proves him to be dead, much more does life, when it has obtained power over the man, drive out death, and restore him as living unto God. For if death brings mortality, why should not life, when it comes, vivify man? Just as Esaias the prophet says, "Death devoured when it had prevailed." [4531] And again, "God has wiped away every tear from every face." Thus that former life is expelled, because it was not given by the Spirit, but by the breath. 2. For the breath of life, which also rendered man an animated being, is one thing, and the vivifying Spirit another, which also caused him to become spiritual. And for this reason Isaiah said, "Thus saith the Lord, who made heaven and established it, who founded the earth and the things therein, and gave breath to the people upon it, and Spirit to those walking upon it;" [4532] thus telling us that breath is indeed given in common to all people upon earth, but that the Spirit is theirs alone who tread down earthly desires. And therefore Isaiah himself, distinguishing the things already mentioned, again exclaims, "For the Spirit shall go forth from Me, and I have made every breath." [4533] Thus does he attribute the Spirit as peculiar to God which in the last times He pours forth upon the human race by the adoption of sons; but [he shows] that breath was common throughout the creation, and points it out as something created. Now what has been made is a different thing from him who makes it. The breath, then, is temporal, but the Spirit eternal. The breath, too, increases [in strength] for a short period, and continues for a certain time; after that it takes its departure, leaving its former abode destitute of breath. But when the Spirit pervades the man within and without, inasmuch as it continues there, it never leaves him. "But that is not first which is spiritual," says the apostle, speaking this as if with reference to us human beings; "but that is first which is animal, afterwards that which is spiritual," [4534] in accordance with reason. For there had been a necessity that, in the first place, a human being should be fashioned, and that what was fashioned should receive the soul; afterwards that it should thus receive the communion of the Spirit. Wherefore also "the first Adam was made" by the Lord "a living soul, the second Adam a quickening spirit." [4535] As, then, he who was made a living soul forfeited life when he turned aside to what was evil, so, on the other hand, the same individual, when he reverts to what is good, and receives the quickening Spirit, shall find life. 3. For it is not one thing which dies and another which is quickened, as neither is it one thing which is lost and another which is found, but the Lord came seeking for that same sheep which had been lost. What was it, then, which was dead? Undoubtedly it was the substance of the flesh; the same, too, which had lost the breath of life, and had become breathless and dead. This same, therefore, was what the Lord came to quicken, that as in Adam we do all die, as being of an animal nature, in Christ we may all live, as being spiritual, not laying aside God's handiwork, but the lusts of the flesh, and receiving the Holy Spirit; as the apostle says in the Epistle to the Colossians: "Mortify, therefore, your members which are upon the earth." And what these are he himself explains: "Fornication, uncleanness, inordinate affection, evil concupiscence; and covetousness, which is idolatry." [4536] The laying aside of these is what the apostle preaches; and he declares that those who do such things, as being merely flesh and blood, cannot inherit the kingdom of heaven. For their soul, tending towards what is worse, and descending to earthly lusts, has become a partaker in the same designation which belongs to these [lusts, viz., "earthly"], which, when the apostle commands us to lay aside, he says in the same Epistle, "Cast ye off the old man with his deeds." [4537] But when he said this, he does not remove away the ancient formation [of man]; for in that case it would be incumbent on us to rid ourselves of its company by committing suicide. 4. But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of [his] work;" [4538] thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh. [4539] For what other visible fruit is there of the invisible Spirit, than the rendering of the flesh mature and capable of incorruption? If then [he says], "To live in the flesh, this is the result of labour to me," he did not surely contemn the substance of flesh in that passage where he said, "Put ye off the old man with his works;" [4540] but he points out that we should lay aside our former conversation, that which waxes old and becomes corrupt; and for this reason he goes on to say, "And put ye on the new man, that which is renewed in knowledge, after the image of Him who created him." In this, therefore, that he says, "which is renewed in knowledge," he demonstrates that he, the selfsame man who was in ignorance in times past, that is, in ignorance of God, is renewed by that knowledge which has respect to Him. For the knowledge of God renews man. And when he says, "after the image of the Creator," he sets forth the recapitulation of the same man, who was at the beginning made after the likeness of God. 5. And that he, the apostle, was the very same person who had been born from the womb, that is, of the ancient substance of flesh, he does himself declare in the Epistle to the Galatians: "But when it pleased God, who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the Gentiles," [4541] it was not, as I have already observed, one person who had been born from the womb, and another who preached the Gospel of the Son of God; but that same individual who formerly was ignorant, and used to persecute the Church, when the revelation was made to him from heaven, and the Lord conferred with him, as I have pointed out in the third book, [4542] preached the Gospel of Jesus Christ the Son of God, who was crucified under Pontius Pilate, his former ignorance being driven out by his subsequent knowledge: just as the blind men whom the Lord healed did certainly lose their blindness, but received the substance of their eyes perfect, and obtained the power of vision in the very same eyes with which they formerly did not see; the darkness being merely driven away by the power of vision, while the substance of the eyes was retained, in order that, by means of those eyes through which they had not seen, exercising again the visual power, they might give thanks to Him who had restored them again to sight. And thus, also, he whose withered hand was healed, and all who were healed generally, did not change those parts of their bodies which had at their birth come forth from the womb, but simply obtained these anew in a healthy condition. 6. For the Maker of all things, the Word of God, who did also from the beginning form man, when He found His handiwork impaired by wickedness, performed upon it all kinds of healing. At one time [He did so], as regards each separate member, as it is found in His own handiwork; and at another time He did once for all restore man sound and whole in all points, preparing him perfect for Himself unto the resurrection. For what was His object in healing [different] portions of the flesh, and restoring them to their original condition, if those parts which had been healed by Him were not in a position to obtain salvation? For if it was [merely] a temporary benefit which He conferred, He granted nothing of importance to those who were the subjects of His healing. Or how can they maintain that the flesh is incapable of receiving the life which flows from Him, when it received healing from Him? For life is brought about through healing, and incorruption through life. He, therefore, who confers healing, the same does also confer life; and He [who gives] life, also surrounds His own handiwork with incorruption. __________________________________________________________________ [4531] Isa. xxv. 8, LXX. [4532] Isa. xlii. 5. [4533] Isa. lvii. 16. [4534] 1 Cor. xv. 46. [4535] 1 Cor. xv. 45. [4536] Col. iii. 5. [4537] Col. iii. 9. [4538] Phil. i. 22. [4539] Following Harvey's explanation of a somewhat obscure passage. [4540] Col. iii. 10. [4541] Gal. i. 15, 16. [4542] Vol. i. pp. 306, 321. __________________________________________________________________ Chapter XIII.--In the dead who were raised by Christ we possess the highest proof of the resurrection; and our hearts are shown to be capable of life eternal, because they can now receive the Spirit of God. 1. Let our opponents--that is, they who speak against their own salvation--inform us [as to this point]: The deceased daughter of the high priest; [4543] the widow's dead son, who was being carried out [to burial] near the gate [of the city]; [4544] and Lazarus, who had lain four days in the tomb, [4545] --in what bodies did they rise again? In those same, no doubt, in which they had also died. For if it were not in the very same, then certainly those same individuals who had died did not rise again. For [the Scripture] says, "The Lord took the hand of the dead man, and said to him, Young man, I say unto thee, Arise. And the dead man sat up, and He commanded that something should be given him to eat; and He delivered him to his mother." [4546] Again, He called Lazarus "with a loud voice, saying, Lazarus, come forth; and he that was dead came forth bound with bandages, feet and hands." This was symbolical of that man who had been bound in sins. And therefore the Lord said, "Loose him, and let him depart." As, therefore, those who were healed were made whole in those members which had in times past been afflicted; and the dead rose in the identical bodies, their limbs and bodies receiving health, and that life which was granted by the Lord, who prefigures eternal things by temporal, and shows that it is He who is Himself able to extend both healing and life to His handiwork, that His words concerning its [future] resurrection may also be believed; so also at the end, when the Lord utters His voice "by the last trumpet," [4547] the dead shall be raised, as He Himself declares: "The hour shall come, in which all the dead which are in the tombs shall hear the voice of the Son of man, and shall come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of judgment." [4548] 2. Vain, therefore, and truly miserable, are those who do not choose to see what is so manifest and clear, but shun the light of truth, blinding themselves like the tragic OEdipus. And as those who are not practised in wrestling, when they contend with others, laying hold with a determined grasp of some part of [their opponent's] body, really fall by means of that which they grasp, yet when they fall, imagine that they are gaining the victory, because they have obstinately kept their hold upon that part which they seized at the outset, and besides falling, become subjects of ridicule; so is it with respect to that [favourite] expression of the heretics: "Flesh and blood cannot inherit the kingdom of God;" while taking two expressions of Paul's, without having perceived the apostle's meaning, or examined critically the force of the terms, but keeping fast hold of the mere expressions by themselves, they die in consequence of their influence (peri autas), overturning as far as in them lies the entire dispensation of God. 3. For thus they will allege that this passage refers to the flesh strictly so called, and not to fleshly works, as I have pointed out, so representing the apostle as contradicting himself. For immediately following, in the same Epistle, he says conclusively, speaking thus in reference to the flesh: "For this corruptible must put on incorruption, and this mortal must put on immortality. So, when this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory. O death, where is thy sting? O death, where is thy victory?" [4549] Now these words shall be appropriately said at the time when this mortal and corruptible flesh, which is subject to death, which also is pressed down by a certain dominion of death, rising up into life, shall put on incorruption and immortality. For then, indeed, shall death be truly vanquished, when that flesh which is held down by it shall go forth from under its dominion. And again, to the Philippians he says: "But our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, who shall transfigure the body of our humiliation conformable to the body of His glory, even as He is able (ita ut possit) according to the working of His own power." [4550] What, then, is this "body of humiliation" which the Lord shall transfigure, [so as to be] conformed to "the body of His glory?" Plainly it is this body composed of flesh, which is indeed humbled when it falls into the earth. Now its transformation [takes place thus], that while it is mortal and corruptible, it becomes immortal and incorruptible, not after its own proper substance, but after the mighty working of the Lord, who is able to invest the mortal with immortality, and the corruptible with incorruption. And therefore he says, [4551] "that mortality may be swallowed up of life. He who has perfected us for this very thing is God, who also has given unto us the earnest of the Spirit." [4552] He uses these words most manifestly in reference to the flesh; for the soul is not mortal, neither is the spirit. Now, what is mortal shall be swallowed up of life, when the flesh is dead no longer, but remains living and incorruptible, hymning the praises of God, who has perfected us for this very thing. In order, therefore, that we may be perfected for this, aptly does he say to the Corinthians, "Glorify God in your body." [4553] Now God is He who gives rise to immortality. 4. That he uses these words with respect to the body of flesh, and to none other, he declares to the Corinthians manifestly, indubitably, and free from all ambiguity: "Always bearing about in our body the dying of Jesus, [4554] that also the life of Jesus Christ might be manifested in our body. For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh." [4555] And that the Spirit lays hold on the flesh, he says in the same Epistle, "That ye are the epistle of Christ, ministered by us, inscribed not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart." [4556] If, therefore, in the present time, fleshly hearts are made partakers of the Spirit, what is there astonishing if, in the resurrection, they receive that life which is granted by the Spirit? Of which resurrection the apostle speaks in the Epistle to the Philippians: "Having been made conformable to His death, if by any means I might attain to the resurrection which is from the dead." [4557] In what other mortal flesh, therefore, can life be understood as being manifested, unless in that substance which is also put to death on account of that confession which is made of God? --as he has himself declared, "If, as a man, I have fought with beasts [4558] at Ephesus, what advantageth it me if the dead rise not? For if the dead rise not, neither has Christ risen. Now, if Christ has not risen, our preaching is vain, and your faith is vain. In that case, too, we are found false witnesses for God, since we have testified that He raised up Christ, whom [upon that supposition] He did not raise up. [4559] For if the dead rise not, neither has Christ risen. But if Christ be not risen, your faith is vain, since ye are yet in your sins. Therefore those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are more miserable than all men. But now Christ has risen from the dead, the first-fruits of those that sleep; for as by man [came] death, by man also [came] the resurrection of the dead." [4560] 5. In all these passages, therefore, as I have already said, these men must either allege that the apostle expresses opinions contradicting himself, with respect to that statement, "Flesh and blood cannot inherit the kingdom of God;" or, on the other hand, they will be forced to make perverse and crooked interpretations of all the passages, so as to overturn and alter the sense of the words. For what sensible thing can they say, if they endeavour to interpret otherwise this which he writes: "For this corruptible must put on incorruption, and this mortal put on immortality;" [4561] and, "That the life of Jesus may be made manifest in our mortal flesh;" [4562] and all the other passages in which the apostle does manifestly and clearly declare the resurrection and incorruption of the flesh? And thus shall they be compelled to put a false interpretation upon passages such as these, they who do not choose to understand one correctly. __________________________________________________________________ [4543] Mark v. 22. Irenæus confounds the ruler of the synagogue with the high priest. [Let not those who possess printed Bibles and concordances and commentaries, and all manner of helps to memory, blame the Fathers for such mistakes, until they at least equal them in their marvellous and minute familiarity with the inspired writers.] [4544] Luke vii. 12. [4545] John ix. 30. [4546] The two miracles of raising the widow's son and the rabbi's daughter are here amalgamated. [4547] 1 Cor. xv. 52. [4548] John v. 28. [4549] 1 Cor. xv. 53. [4550] Phil. iii. 29, etc. [4551] The original Greek text is preserved here, as above; the Latin translator inserts, "in secunda ad Corinthios." Harvey observes: "The interpretation of the Scriptural reference by the translator suggests the suspicion that the greater number of such references have come in from the margin." [4552] 2 Cor. v. 4. [4553] 1 Cor. vi. 20. [4554] Agreeing with the Syriac version in omitting "the Lord" before the word "Jesus," and in reading aei as ei, which Harvey considers the true text. [4555] 2 Cor. iv. 10, etc. [4556] 2 Cor. iii. 3. [4557] Phil. iii. 11. [4558] The Syriac translation seems to take a literal meaning out of this passage: "If, as one of the men, I have been cast forth to the wild beasts at Ephesus." [4559] This is in accordance with the Syriac, which omits the clause, eiper ara nekroi ouk egeirontai. [4560] 1 Cor. xv. 13, etc. [4561] 1 Cor. xv. 53. [4562] 2 Cor. iv. 11. __________________________________________________________________ Chapter XIV.--Unless the flesh were to be saved, the Word would not have taken upon Him flesh of the same substance as ours: from this it would follow that neither should we have been reconciled by Him. 1. And inasmuch as the apostle has not pronounced against the very substance of flesh and blood, that it cannot inherit the kingdom of God, the same apostle has everywhere adopted the term "flesh and blood" with regard to the Lord Jesus Christ, partly indeed to establish His human nature (for He did Himself speak of Himself as the Son of man), and partly that He might confirm the salvation of our flesh. For if the flesh were not in a position to be saved, the Word of God would in no wise have become flesh. And if the blood of the righteous were not to be inquired after, the Lord would certainly not have had blood [in His composition]. But inasmuch as blood cries out (vocalis est) from the beginning [of the world], God said to Cain, when he had slain his brother, "The voice of thy brother's blood crieth to Me." [4563] And as their blood will be inquired after, He said to those with Noah, "For your blood of your souls will I require, [even] from the hand of all beasts;" [4564] and again, "Whosoever will shed man's blood, [4565] it shall be shed for his blood." In like manner, too, did the Lord say to those who should afterwards shed His blood, "All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation." [4566] He thus points out the recapitulation that should take place in his own person of the effusion of blood from the beginning, of all the righteous men and of the prophets, and that by means of Himself there should be a requisition of their blood. Now this [blood] could not be required unless it also had the capability of being saved; nor would the Lord have summed up these things in Himself, unless He had Himself been made flesh and blood after the way of the original formation [of man], saving in his own person at the end that which had in the beginning perished in Adam. 2. But if the Lord became incarnate for any other order of things, and took flesh of any other substance, He has not then summed up human nature in His own person, nor in that case can He be termed flesh. For flesh has been truly made [to consist in] a transmission of that thing moulded originally from the dust. But if it had been necessary for Him to draw the material [of His body] from another substance, the Father would at the beginning have moulded the material [of flesh] from a different substance [than from what He actually did]. But now the case stands thus, that the Word has saved that which really was [created, viz.,] humanity which had perished, effecting by means of Himself that communion which should be held with it, and seeking out its salvation. But the thing which had perished possessed flesh and blood. For the Lord, taking dust from the earth, moulded man; and it was upon his behalf that all the dispensation of the Lord's advent took place. He had Himself, therefore, flesh and blood, recapitulating in Himself not a certain other, but that original handiwork of the Father, seeking out that thing which had perished. And for this cause the apostle, in the Epistle to the Colossians, says, "And though ye were formerly alienated, and enemies to His knowledge by evil works, yet now ye have been reconciled in the body of His flesh, through His death, to present yourselves holy and chaste, and without fault in His sight." [4567] He says, "Ye have been reconciled in the body of His flesh," because the righteous flesh has reconciled that flesh which was being kept under bondage in sin, and brought it into friendship with God. 3. If, then, any one allege that in this respect the flesh of the Lord was different from ours, because it indeed did not commit sin, neither was deceit found in His soul, while we, on the other hand, are sinners, he says what is the fact. But if he pretends that the Lord possessed another substance of flesh, the sayings respecting reconciliation will not agree with that man. For that thing is reconciled which had formerly been in enmity. Now, if the Lord had taken flesh from another substance, He would not, by so doing, have reconciled that one to God which had become inimical through transgression. But now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, "In whom we have redemption through His blood, the remission of sins;" [4568] and again to the same he says, "Ye who formerly were far off have been brought near in the blood of Christ;" [4569] and again, "Abolishing in His flesh the enmities, [even] the law of commandments [contained] in ordinances." [4570] And in every Epistle the apostle plainly testifies, that through the flesh of our Lord, and through His blood, we have been saved. 4. If, therefore, flesh and blood are the things which procure for us life, it has not been declared of flesh and blood, in the literal meaning (proprie) of the terms, that they cannot inherit the kingdom of God; but [these words apply] to those carnal deeds already mentioned, which, perverting man to sin, deprive him of life. And for this reason he says, in the Epistle to the Romans: "Let not sin, therefore, reign in your mortal body, to be under its control: neither yield ye your members instruments of unrighteousness unto sin; but yield yourselves to God, as being alive from the dead, and your members as instruments of righteousness unto God." [4571] In these same members, therefore, in which we used to serve sin, and bring forth fruit unto death, does He wish us to [be obedient] unto righteousness, that we may bring forth fruit unto life. Remember, therefore, my beloved friend, that thou hast been redeemed by the flesh of our Lord, re-established [4572] by His blood; and "holding the Head, from which the whole body of the Church, having been fitted together, takes increase" [4573] --that is, acknowledging the advent in the flesh of the Son of God, and [His] divinity (deum), and looking forward with constancy to His human nature [4574] (hominem), availing thyself also of these proofs drawn from Scripture--thou dost easily overthrow, as I have pointed out, all those notions of the heretics which were concocted afterwards. __________________________________________________________________ [4563] Gen. iv. 10. [4564] Gen. ix. 5, 6, LXX. [4565] One of the mss. reads here: Sanguis pro sanguine ejus effundetur. [4566] Matt. xxiii. 35, etc.; Luke xi. 50. [4567] Col. i. 21, etc. [4568] Eph. i. 7. [4569] Eph. ii. 13. [4570] Eph. ii. 15. [4571] Rom. vi. 12, 13, etc. [4572] "Et sanguine ejus redhibitus," corresponding to the Greek term apokatastatheis. "Redhibere" is properly a forensic term, meaning to cause any article to be restored to the vendor. [4573] Col. ii. 19. [4574] Harvey restores the Greek thus, kai ton autou anthropon bebaios ekdechomenos, which he thinks has a reference to the patient waiting for "Christ's second advent to judge the world." The phrase might also be translated, and "receiving stedfastly His human nature." __________________________________________________________________ Chapter XV.--Proofs of the resurrection from Isaiah and Ezekiel; the same God who created us will also raise us up. 1. Now, that He who at the beginning created man, did promise him a second birth after his dissolution into earth, Esaias thus declares: "The dead shall rise again, and they who are in the tombs shall arise, and they who are in the earth shall rejoice. For the dew which is from Thee is health to them." [4575] And again: "I will comfort you, and ye shall be comforted in Jerusalem: and ye shall see, and your heart shall rejoice, and your bones shall flourish as the grass; and the hand of the Lord shall be known to those who worship Him." [4576] And Ezekiel speaks as follows: "And the hand of the Lord came upon me, and the Lord led me forth in the Spirit, and set me down in the midst of the plain, and this place was full of bones. And He caused me to pass by them round about: and, behold, there were many upon the surface of the plain very dry. And He said unto me, Son of man, can these bones live? And I said, Lord, Thou who hast made them dost know. And He said unto me, Prophesy upon these bones, and thou shalt say to them, Ye dry bones, hear the word of the Lord. Thus saith the Lord to these bones, Behold, I will cause the spirit of life to come upon you, and I will lay sinews upon you, and bring up flesh again upon you, and I will stretch skin upon you, and will put my Spirit into you, and ye shall live; and ye shall know that I am the Lord. And I prophesied as the Lord had commanded me. And it came to pass, when I was prophesying, that, behold, an earthquake, and the bones were drawn together, each one to its own articulation: and I beheld, and, lo, the sinews and flesh were produced upon them, and the skins rose upon them round about, but there was no breath in them. And He said unto me, Prophesy to the breath, son of man, and say to the breath, These things saith the Lord, Come from the four winds (spiritibus), and breathe upon these dead, that they may live. So I prophesied as the Lord had commanded me, and the breath entered into them; and they did live, and stood upon their feet, an exceeding great gathering." [4577] And again he says, "Thus saith the Lord, Behold, I will set your graves open, and cause you to come out of your graves, and bring you into the land of Israel; and ye shall know that I am the Lord, when I shall open your sepulchres, that I may bring my people again out of the sepulchres: and I will put my Spirit into you, and ye shall live; and I will place you in your land, and ye shall know that I am the Lord. I have said, and I will do, saith the Lord." [4578] As we at once perceive that the Creator (Demiurgo) is in this passage represented as vivifying our dead bodies, and promising resurrection to them, and resuscitation from their sepulchres and tombs, conferring upon them immortality also (He says, "For as the tree of life, so shall their days be" [4579] ), He is shown to be the only God who accomplishes these things, and as Himself the good Father, benevolently conferring life upon those who have not life from themselves. 2. And for this reason did the Lord most plainly manifest Himself and the Father to His disciples, lest, forsooth, they might seek after another God besides Him who formed man, and who gave him the breath of life; and that men might not rise to such a pitch of madness as to feign another Father above the Creator. And thus also He healed by a word all the others who were in a weakly condition because of sin; to whom also He said, "Behold, thou art made whole, sin no more, lest a worse thing come upon thee:" [4580] pointing out by this, that, because of the sin of disobedience, infirmities have come upon men. To that man, however, who had been blind from his birth, He gave sight, not by means of a word, but by an outward action; doing this not without a purpose, or because it so happened, but that He might show forth the hand of God, that which at the beginning had moulded man. And therefore, when His disciples asked Him for what cause the man had been born blind, whether for his own or his parents' fault, He replied, "Neither hath this man sinned, nor his parents, but that the works of God should be made manifest in him." [4581] Now the work of God is the fashioning of man. For, as the Scripture says, He made [man] by a kind of process: "And the Lord took clay from the earth, and formed man." [4582] Wherefore also the Lord spat on the ground and made clay, and smeared it upon the eyes, pointing out the original fashioning [of man], how it was effected, and manifesting the hand of God to those who can understand by what [hand] man was formed out of the dust. For that which the artificer, the Word, had omitted to form in the womb, [viz., the blind man's eyes], He then supplied in public, that the works of God might be manifested in him, in order that we might not be seeking out another hand by which man was fashioned, nor another Father; knowing that this hand of God which formed us at the beginning, and which does form us in the womb, has in the last times sought us out who were lost, winning back His own, and taking up the lost sheep upon His shoulders, and with joy restoring it to the fold of life. 3. Now, that the Word of God forms us in the womb, He says to Jeremiah, "Before I formed thee in the womb, I knew thee; and before thou wentest forth from the belly, I sanctified thee, and appointed thee a prophet among the nations." [4583] And Paul, too, says in like manner, "But when it pleased God, who separated me from my mother's womb, that I might declare Him among the nations." [4584] As, therefore, we are by the Word formed in the womb, this very same Word formed the visual power in him who had been blind from his birth; showing openly who it is that fashions us in secret, since the Word Himself had been made manifest to men: and declaring the original formation of Adam, and the manner in which he was created, and by what hand he was fashioned, indicating the whole from a part. For the Lord who formed the visual powers is He who made the whole man, carrying out the will of the Father. And inasmuch as man, with respect to that formation which, was after Adam, having fallen into transgression, needed the laver of regeneration, [the Lord] said to him [upon whom He had conferred sight], after He had smeared his eyes with the clay, "Go to Siloam, and wash;" [4585] thus restoring to him both [his perfect] confirmation, and that regeneration which takes place by means of the laver. And for this reason when he was washed he came seeing, that he might both know Him who had fashioned him, and that man might learn [to know] Him who has conferred upon him life. 4. All the followers of Valentinus, therefore, lose their case, when they say that man was not fashioned out of this earth, but from a fluid and diffused substance. For, from the earth out of which the Lord formed eyes for that man, from the same earth it is evident that man was also fashioned at the beginning. For it were incompatible that the eyes should indeed be formed from one source and the rest of the body from another; as neither would it be compatible that one [being] fashioned the body, and another the eyes. But He, the very same who formed Adam at the beginning, with whom also the Father spake, [saying], "Let Us make man after Our image and likeness," [4586] revealing Himself in these last times to men, formed visual organs (visionem) for him who had been blind [in that body which he had derived] from Adam. Wherefore also the Scripture, pointing out what should come to pass, says, that when Adam had hid himself because of his disobedience, the Lord came to him at eventide, called him forth, and said, "Where art thou?" [4587] That means that in the last times the very same Word of God came to call man, reminding him of his doings, living in which he had been hidden from the Lord. For just as at that time God spake to Adam at eventide, searching him out; so in the last times, by means of the same voice, searching out his posterity, He has visited them. __________________________________________________________________ [4575] Isa. xxvi. 19. [4576] Isa. lxvi. 13. [4577] Ezek. xxxvii. 1, etc. [4578] Ezek. xxxvii. 12, etc. [4579] Isa. lxv. 22. [4580] John v. 14. [4581] John ix. 3. [4582] Gen. ii. 7. [4583] Jer. i. 5. [4584] Gal. i. 15. [4585] John ix. 7. [4586] Gen. i. 25. [4587] Gen. iii. 9. __________________________________________________________________ Chapter XVI.--Since our bodies return to the earth, it follows that they have their substance from it; also, by the advent of the Word, the image of God in us appeared in a clearer light. 1. And since Adam was moulded from this earth to which we belong, the Scripture tells us that God said to him, "In the sweat of thy face shall thou eat thy bread, until thou turnest again to the dust from whence thou wert taken." [4588] If then, after death, our bodies return to any other substance, it follows that from it also they have their substance. But if it be into this very [earth], it is manifest that it was also from it that man's frame was created; as also the Lord clearly showed, when from this very substance He formed eyes for the man [to whom He gave sight]. And thus was the hand of God plainly shown forth, by which Adam was fashioned, and we too have been formed; and since there is one and the same Father, whose voice from the beginning even to the end is present with His handiwork, and the substance from which we were formed is plainly declared through the Gospel, we should therefore not seek after another Father besides Him, nor [look for] another substance from which we have been formed, besides what was mentioned beforehand, and shown forth by the Lord; nor another hand of God besides that which, from the beginning even to the end, forms us and prepares us for life, and is present with His handiwork, and perfects it after the image and likeness of God. 2. And then, again, this Word was manifested when the Word of God was made man, assimilating Himself to man, and man to Himself, so that by means of his resemblance to the Son, man might become precious to the Father. For in times long past, it was said that man was created after the image of God, but it was not [actually] shown; for the Word was as yet invisible, after whose image man was created, Wherefore also he did easily lose the similitude. When, however, the Word of God became flesh, He confirmed both these: for He both showed forth the image truly, since He became Himself what was His image; and He re-established the similitude after a sure manner, by assimilating man to the invisible Father through means of the visible Word. 3. And not by the aforesaid things alone has the Lord manifested Himself, but [He has done this] also by means of His passion. For doing away with [the effects of] that disobedience of man which had taken place at the beginning by the occasion of a tree, "He became obedient unto death, even the death of the cross;" [4589] rectifying that disobedience which had occurred by reason of a tree, through that obedience which was [wrought out] upon the tree [of the cross]. Now He would not have come to do away, by means of that same [image], the disobedience which had been incurred towards our Maker if He proclaimed another Father. But inasmuch as it was by these things that we disobeyed God, and did not give credit to His word, so was it also by these same that He brought in obedience and consent as respects His Word; by which things He clearly shows forth God Himself, whom indeed we had offended in the first Adam, when he did not perform His commandment. In the second Adam, however, we are reconciled, being made obedient even unto death. For we were debtors to none other but to Him whose commandment we had transgressed at the beginning. __________________________________________________________________ [4588] Gen. iii. 19. [4589] Phil. ii. 8. __________________________________________________________________ Chapter XVII.--There is but one Lord and one God, the Father and Creator of all things, who has loved us in Christ, given us commandments, and remitted our sins; whose Son and Word Christ proved Himself to be, when He forgave our sins. 1. Now this being is the Creator (Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies. And therefore in the last times the Lord has restored us into friendship through His incarnation, having become "the Mediator between God and men;" [4590] propitiating indeed for us the Father against whom we had sinned, and cancelling (consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, "And forgive us our debts;" [4591] since indeed He is our Father, whose debtors we were, having transgressed His commandments. But who is this Being? Is He some unknown one, and a Father who gives no commandment to any one? Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having transgressed His commandment? Now the commandment was given to man by the Word. For Adam, it is said, "heard the voice of the Lord God." [4592] Rightly then does His Word say to man, "Thy sins are forgiven thee;" [4593] He, the same against whom we had sinned in the beginning, grants forgiveness of sins in the end. But if indeed we had disobeyed the command of any other, while it was a different being who said, "Thy sins are forgiven thee;" [4594] such an one is neither good, nor true, nor just. For how can he be good, who does not give from what belongs to himself? Or how can he be just, who snatches away the goods of another? And in what way can sins be truly remitted, unless that He against whom we have sinned has Himself granted remission "through the bowels of mercy of our God," in which "He has visited us" [4595] through His Son? 2. And therefore, when He had healed the man sick of the palsy, [the evangelist] says, "The people upon seeing it glorified God, who gave such power unto men." [4596] What God, then, did the bystanders glorify? Was it indeed that unknown Father invented by the heretics? And how could they glorify him who was altogether unknown to them? It is evident, therefore, that the Israelites glorified Him who has been proclaimed as God by the law and the prophets, who is also the Father of our Lord; and therefore He taught men, by the evidence of their senses through those signs which He accomplished, to give glory to God. If, however, He Himself had come from another Father, and men glorified a different Father when they beheld His miracles, He [in that case] rendered them ungrateful to that Father who had sent the gift of healing. But as the only-begotten Son had come for man's salvation from Him who is God, He did both stir up the incredulous by the miracles which He was in the habit of working, to give glory to the Father; and to the Pharisees, who did not admit the advent of His Son, and who consequently did not believe in the remission [of sins] which was conferred by Him, He said, "That ye may know that the Son of man hath power to forgive sins." [4597] And when He had said this, He commanded the paralytic man to take up the pallet upon which he was lying, and go into his house. By this work of His He confounded the unbelievers, and showed that He is Himself the voice of God, by which man received commandments, which he broke, and became a sinner; for the paralysis followed as a consequence of sins. 3. Therefore, by remitting sins, He did indeed heal man, while He also manifested Himself who He was. For if no one can forgive sins but God alone, while the Lord remitted them and healed men, it is plain that He was Himself the Word of God made the Son of man, receiving from the Father the power of remission of sins; since He was man, and since He was God, in order that since as man He suffered for us, so as God He might have compassion on us, and forgive us our debts, in which we were made debtors to God our Creator. And therefore David said beforehand, "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin;" [4598] pointing out thus that remission of sins which follows upon His advent, by which "He has destroyed the handwriting" of our debt, and "fastened it to the cross;" [4599] so that as by means of a tree we were made debtors to God, [so also] by means of a tree we may obtain the remission of our debt. 4. This fact has been strikingly set forth by many others, and especially through means of Elisha the prophet. For when his fellow-prophets were hewing wood for the construction of a tabernacle, and when the iron [head], shaken loose from the axe, had fallen into the Jordan and could not be found by them, upon Elisha's coming to the place, and learning what had happened, he threw some wood into the water. Then, when he had done this, the iron part of the axe floated up, and they took up from the surface of the water what they had previously lost. [4600] By this action the prophet pointed out that the sure word of God, which we had negligently lost by means of a tree, and were not in the way of finding again, we should receive anew by the dispensation of a tree, [viz., the cross of Christ]. For that the word of God is likened to an axe, John the Baptist declares [when he says] in reference to it, "But now also is the axe laid to the root of the trees." [4601] Jeremiah also says to the same purport: "The word of God cleaveth the rock as an axe." [4602] This word, then, what was hidden from us, did the dispensation of the tree make manifest, as I have already remarked. For as we lost it by means of a tree, by means of a tree again was it made manifest to all, showing the height, the length, the breadth, the depth in itself; and, as a certain man among our predecessors observed, "Through the extension of the hands of a divine person, [4603] gathering together the two peoples to one God." For these were two hands, because there were two peoples scattered to the ends of the earth; but there was one head in the middle, as there is but one God, who is above all, and through all, and in us all. __________________________________________________________________ [4590] 1 Tim. ii. 5. [4591] Matt. vi. 12. [4592] Gen. iii. 8. [4593] Matt. ix. 2; Luke v. 20. [4594] Matt. ix. 2; Luke v. 20. [4595] Luke i. 78. [4596] Matt. ix. 8. [4597] Matt. ix. 6. [4598] Ps. xxxii. 1, 2. [4599] Col. ii. 14. [4600] 2 Kings vi. 6. [4601] Matt. iii. 10. [4602] Jer. xxiii. 29. [4603] The Greek is preserved here, and reads, dia tes theias ektaseos ton cheiron-- literally, "through the divine extension of hands." The old Latin merely reads, "per extensionem manuum." __________________________________________________________________ Chapter XVIII.--God the Father and His Word have formed all created things (which They use) by Their own power and wisdom, not out of defect or ignorance. The Son of God, who received all power from the Father, would otherwise never have taken flesh upon Him. 1. And such or so important a dispensation He did not bring about by means of the creations of others, but by His own; neither by those things which were created out of ignorance and defect, but by those which had their substance from the wisdom and power of His Father. For He was neither unrighteous, so that He should covet the property of another; nor needy, that He could not by His own means impart life to His own, and make use of His own creation for the salvation of man. For indeed the creation could not have sustained Him [on the cross], if He had sent forth [simply by commission] what was the fruit of ignorance and defect. Now we have repeatedly shown that the incarnate Word of God was suspended upon a tree, and even the very heretics do acknowledge that He was crucified. How, then, could the fruit of ignorance and defect sustain Him who contains the knowledge of all things, and is true and perfect? Or how could that creation which was concealed from the Father, and far removed from Him, have sustained His Word? And if this world were made by the angels (it matters not whether we suppose their ignorance or their cognizance of the Supreme God), when the Lord declared, "For I am in the Father, and the Father in Me," [4604] how could this workmanship of the angels have borne to be burdened at once with the Father and the Son? How, again, could that creation which is beyond the Pleroma have contained Him who contains the entire Pleroma? Inasmuch, then, as all these things are impossible and incapable of proof, that preaching of the Church is alone true [which proclaims] that His own creation bare Him, which subsists by the power, the skill, and the wisdom of God; which is sustained, indeed, after an invisible manner by the Father, but, on the contrary, after a visible manner it bore His Word: and this is the true [Word]. 2. For the Father bears the creation and His own Word simultaneously, and the Word borne by the Father grants the Spirit to all as the Father wills. [4605] To some He gives after the manner of creation what is made; [4606] but to others [He gives] after the manner of adoption, that is, what is from God, namely generation. And thus one God the Father is declared, who is above all, and through all, and in all. The Father is indeed above all, and He is the Head of Christ; but the Word is through all things, and is Himself the Head of the Church; while the Spirit is in us all, and He is the living water, [4607] which the Lord grants to those who rightly believe in Him, and love Him, and who know that "there is one Father, who is above all, and through all, and in us all." [4608] And to these things does John also, the disciple of the Lord, bear witness, when he speaks thus in the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by Him, and without Him was nothing made." [4609] And then he said of the Word Himself: "He was in the world, and the world was made by Him, and the world knew Him not. To His own things He came, and His own people received Him not. However, as many as did receive Him, to these gave He power to become the sons of God, to those that believe in His name." [4610] And again, showing the dispensation with regard to His human nature, John said: "And the Word was made flesh, and dwelt among us." [4611] And in continuation he says, "And we beheld His glory, the glory as of the Only-begotten by the Father, full of grace and truth." He thus plainly points out to those willing to hear, that is, to those having ears, that there is one God, the Father over all, and one Word of God, who is through all, by whom all things have been made; and that this world belongs to Him, and was made by Him, according to the Father's will, and not by angels; nor by apostasy, defect, and ignorance; nor by any power of Prunicus, whom certain of them also call "the Mother;" nor by any other maker of the world ignorant of the Father. 3. For the Creator of the world is truly the Word of God: and this is our Lord, who in the last times was made man, existing in this world, and who in an invisible manner contains all things created, and is inherent in the entire creation, since the Word of God governs and arranges all things; and therefore He came to His own in a visible [4612] manner, and was made flesh, and hung upon the tree, that He might sum up all things in Himself. "And His own peculiar people did not receive Him," as Moses declared this very thing among the people: "And thy life shall be hanging before thine eyes, and thou wilt not believe thy life." [4613] Those therefore who did not receive Him did not receive life. "But to as many as received Him, to them gave He power to become the sons of God." [4614] For it is He who has power from the Father over all things, since He is the Word of God, and very man, communicating with invisible beings after the manner of the intellect, and appointing a law observable to the outward senses, that all things should continue each in its own order; and He reigns manifestly over things visible and pertaining to men; and brings in just judgment and worthy upon all; as David also, clearly pointing to this, says, "Our God shall openly come, and will not keep silence." [4615] Then he shows also the judgment which is brought in by Him, saying, "A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people." __________________________________________________________________ [4604] John xiv. 11. [4605] From this passage Harvey infers that Irenæus held the procession of the Holy Spirit from the Father and the Son,--a doctrine denied by the Oriental Church in after times. [Here is nothing about the "procession:" only the "mission" of the Spirit is here concerned. And the Easterns object to the double procession itself only in so far as any one means thereby to deny "quod solus Pater est divinarum personarum, Principium et Fons,"--riza kai pege. See Procopowicz, De Processione, Gothæ, 1772]. [4606] Grabe and Harvey insert the words, "quod est conditionis," but on slender authority. [4607] John vii. 39. [4608] Eph. iv. 6. [4609] John i. 1, etc. [4610] John i. 10, etc. [4611] John i. 14. [4612] The text reads "invisiblilter," which seems clearly an error. [4613] Deut. xxviii. 66. [4614] John i. 12. [4615] Ps. l. 3, 4. __________________________________________________________________ Chapter XIX.--A comparison is instituted between the disobedient and sinning Eve and the Virgin Mary, her patroness. Various and discordant heresies are mentioned. 1. That the Lord then was manifestly coming to His own things, and was sustaining them by means of that creation which is supported by Himself, and was making a recapitulation of that disobedience which had occurred in connection with a tree, through the obedience which was [exhibited by Himself when He hung] upon a tree, [the effects] also of that deception being done away with, by which that virgin Eve, who was already espoused to a man, was unhappily misled,--was happily announced, through means of the truth [spoken] by the angel to the Virgin Mary, who was [also espoused] to a man. [4616] For just as the former was led astray by the word of an angel, so that she fled from God when she had transgressed His word; so did the latter, by an angelic communication, receive the glad tidings that she should sustain (portaret) God, being obedient to His word. And if the former did disobey God, yet the latter was persuaded to be obedient to God, in order that the Virgin Mary might become the patroness [4617] (advocata) of the virgin Eve. And thus, as the human race fell into bondage to death by means of a virgin, so is it rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience. For in the same way the sin of the first created man (protoplasti) receives amendment by the correction of the First-begotten, and the coming of the serpent is conquered by the harmlessness of the dove, those bonds being unloosed by which we had been fast bound to death. 2. The heretics being all unlearned and ignorant of God's arrangements, and not acquainted with that dispensation by which He took upon Him human nature (inscii ejus quæ est secundum hominem dispensationis), inasmuch as they blind themselves with regard to the truth, do in fact speak against their own salvation. Some of them introduce another Father besides the Creator; some, again, say that the world and its substance was made by certain angels; certain others [maintain] that it was widely separated by Horos [4618] from him whom they represent as being the Father--that it sprang forth (floruisse) of itself, and from itself was born. Then, again, others [of them assert] that it obtained substance in those things which are contained by the Father, from defect and ignorance; others still, despise the advent of the Lord manifest [to the senses], for they do not admit His incarnation; while others, ignoring the arrangement [that He should be born] of a virgin, maintain that He was begotten by Joseph. And still further, some affirm that neither their soul nor their body can receive eternal life, but merely the inner man. Moreover, they will have it that this [inner man] is that which is the understanding (sensum) in them, and which they decree as being the only thing to ascend to "the perfect." Others [maintain], as I have said in the first book, that while the soul is saved, their body does not participate in the salvation which comes from God; in which [book] I have also set forward the hypotheses of all these men, and in the second have pointed out their weakness and inconsistency. __________________________________________________________________ [4616] The text is here most uncertain and obscure. [4617] [This word patroness is ambiguous. The Latin may stand for Gr. antilepsis, --a person called in to help, or to take hold of the other end of a burden. The argument implies that Mary was thus the counterpart or balance of Eve.] [4618] The text reads "porro," which makes no sense; so that Harvey looks upon it as a corruption of the reading "per Horum." __________________________________________________________________ Chapter XX.--Those pastors are to be heard to whom the apostles committed the Churches, possessing one and the same doctrine of salvation; the heretics, on the other hand, are to be avoided. We must think soberly with regard to the mysteries of the faith. 1. Now all these [heretics] are of much later date than the bishops to whom the apostles committed the Churches; which fact I have in the third book taken all pains to demonstrate. It follows, then, as a matter of course, that these heretics aforementioned, since they are blind to the truth, and deviate from the [right] way, will walk in various roads; and therefore the footsteps of their doctrine are scattered here and there without agreement or connection. But the path of those belonging to the Church circumscribes the whole world, as possessing the sure tradition from the apostles, and gives unto us to see that the faith of all is one and the same, since all receive one and the same God the Father, and believe in the same dispensation regarding the incarnation of the Son of God, and are cognizant of the same gift of the Spirit, and are conversant with the same commandments, and preserve the same form of ecclesiastical constitution, [4619] and expect the same advent of the Lord, and await the same salvation of the complete man, that is, of the soul and body. And undoubtedly the preaching of the Church is true and stedfast, [4620] in which one and the same way of salvation is shown throughout the whole world. For to her is entrusted the light of God; and therefore the "wisdom" of God, by means of which she saves all men, "is declared in [its] going forth; it uttereth [its voice] faithfully in the streets, is preached on the tops of the walls, and speaks continually in the gates of the city." [4621] For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ. 2. Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. [4622] Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, inharmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. [4623] It behoves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord's Scriptures. For the Church has been planted as a garden (paradisus) in this world; therefore says the Spirit of God, "Thou mayest freely eat from every tree of the garden," [4624] that is, Eat ye from every Scripture of the Lord; but ye shall not eat with an uplifted mind, nor touch any heretical discord. For these men do profess that they have themselves the knowledge of good and evil; and they set their own impious minds above the God who made them. They therefore form opinions on what is beyond the limits of the understanding. For this cause also the apostle says, "Be not wise beyond what it is fitting to be wise, but be wise prudently," [4625] that we be not cast forth by eating of the "knowledge" of these men (that knowledge which knows more than it should do) from the paradise of life. Into this paradise the Lord has introduced those who obey His call, "summing up in Himself all things which are in heaven, and which are on earth;" [4626] but the things in heaven are spiritual, while those on earth constitute the dispensation in human nature (secundum hominem est dispositio). These things, therefore, He recapitulated in Himself: by uniting man to the Spirit, and causing the Spirit to dwell in man, He is Himself made the head of the Spirit, and gives the Spirit to be the head of man: for through Him (the Spirit) we see, and hear, and speak. __________________________________________________________________ [4619] "Et eandem figuram ejus quæ est erga ecclesiam ordinationis custodientibus." Grabe supposes this refers to the ordained ministry of the Church, but Harvey thinks it refers more probably to its general constitution. [4620] [He thus outlines the creed, and epitomizes "the faith once delivered to the saints," as all that is requisite to salvation.] [4621] Prov. i. 20, 21. [4622] That is, the private Christian as contrasted with the sophist of the schools. [4623] 2 Tim. iii. 7. [4624] Gen. ii. 16. [4625] Rom. xii. 3. [4626] Eph. i. 10. __________________________________________________________________ Chapter XXI.--Christ is the head of all things already mentioned. It was fitting that He should be sent by the Father, the Creator of all things, to assume human nature, and should be tempted by Satan, that He might fulfil the promises, and carry off a glorious and perfect victory. 1. He has therefore, in His work of recapitulation, summed up all things, both waging war against our enemy, and crushing him who had at the beginning led us away captives in Adam, and trampled upon his head, as thou canst perceive in Genesis that God said to the serpent, "And I will put enmity between thee and the woman, and between thy seed and her seed; He shall be on the watch for (observabit [4627] ) thy head, and thou on the watch for His heel." [4628] For from that time, He who should be born of a woman, [namely] from the Virgin, after the likeness of Adam, was preached as keeping watch for the head of the serpent. This is the seed of which the apostle says in the Epistle to the Galatians, "that the law of works was established until the seed should come to whom the promise was made." [4629] This fact is exhibited in a still clearer light in the same Epistle, where he thus speaks: "But when the fulness of time was come, God sent forth His Son, made of a woman." [4630] For indeed the enemy would not have been fairly vanquished, unless it had been a man [born] of a woman who conquered him. For it was by means of a woman that he got the advantage over man at first, setting himself up as man's opponent. And therefore does the Lord profess Himself to be the Son of man, comprising in Himself that original man out of whom the woman was fashioned (ex quo ea quæ secundum mulierem est plasmatio facta est), in order that, as our species went down to death through a vanquished man, so we may ascend to life again through a victorious one; and as through a man death received the palm [of victory] against us, so again by a man we may receive the palm against death. 2. Now the Lord would not have recapitulated in Himself that ancient and primary enmity against the serpent, fulfilling the promise of the Creator (Demiurgi), and performing His command, if He had come from another Father. But as He is one and the same, who formed us at the beginning, and sent His Son at the end, the Lord did perform His command, being made of a woman, by both destroying our adversary, and perfecting man after the image and likeness of God. And for this reason He did not draw the means of confounding him from any other source than from the words of the law, and made use of the Father's commandment as a help towards the destruction and confusion of the apostate angel. Fasting forty days, like Moses and Elias, He afterwards hungered, first, in order that we may perceive that He was a real and substantial man--for it belongs to a man to suffer hunger when fasting; and secondly, that His opponent might have an opportunity of attacking Him. For as at the beginning it was by means of food that [the enemy] persuaded man, although not suffering hunger, to transgress God's commandments, so in the end he did not succeed in persuading Him that was an hungered to take that food which proceeded from God. For, when tempting Him, he said, "If thou be the Son of God, command that these stones be made bread." [4631] But the Lord repulsed him by the commandment of the law, saying, "It is written, Man doth not live by bread alone." [4632] As to those words [of His enemy,] "If thou be the Son of God," [the Lord] made no remark; but by thus acknowledging His human nature He baffled His adversary, and exhausted the force of his first attack by means of His Father's word. The corruption of man, therefore, which occurred in paradise by both [of our first parents] eating, was done away with by [the Lord's] want of food in this world. [4633] But he, being thus vanquished by the law, endeavoured again to make an assault by himself quoting a commandment of the law. For, bringing Him to the highest pinnacle of the temple, he said to Him, "If thou art the Son of God, cast thyself down. For it is written, That God shall give His angels charge concerning thee, and in their hands they shall bear thee up, lest perchance thou dash thy foot against a stone;" [4634] thus concealing a falsehood under the guise of Scripture, as is done by all the heretics. For that was indeed written, [namely], "That He hath given His angels charge concerning Him;" but "cast thyself down from hence" no Scripture said in reference to Him: this kind of persuasion the devil produced from himself. The Lord therefore confuted him out of the law, when He said, "It is written again, Thou shalt not tempt the Lord thy God;" [4635] pointing out by the word contained in the law that which is the duty of man, that he should not tempt God; and in regard to Himself, since He appeared in human form, [declaring] that He would not tempt the Lord his God. [4636] The pride of reason, therefore, which was in the serpent, was put to nought by the humility found in the man [Christ], and now twice was the devil conquered from Scripture, when he was detected as advising things contrary to God's commandment, and was shown to be the enemy of God by [the expression of] his thoughts. He then, having been thus signally defeated, and then, as it were, concentrating his forces, drawing up in order all his available power for falsehood, in the third place "showed Him all the kingdoms of the world, and the glory of them," [4637] saying, as Luke relates, "All these will I give thee,--for they are delivered to me; and to whom I will, I give them,--if thou wilt fall down and worship me." The Lord then, exposing him in his true character, says, "Depart, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." [4638] He both revealed him by this name, and showed [at the same time] who He Himself was. For the Hebrew word "Satan" signifies an apostate. And thus, vanquishing him for the third time, He spurned him from Him finally as being conquered out of the law; and there was done away with that infringement of God's commandment which had occurred in Adam, by means of the precept of the law, which the Son of man observed, who did not transgress the commandment of God. 3. Who, then, is this Lord God to whom Christ bears witness, whom no man shall tempt, whom all should worship, and serve Him alone? It is, beyond all manner of doubt, that God who also gave the law. For these things had been predicted in the law, and by the words (sententiam) of the law the Lord showed that the law does indeed declare the Word of God from the Father; and the apostate angel of God is destroyed by its voice, being exposed in his true colours, and vanquished by the Son of man keeping the commandment of God. For as in the beginning he enticed man to transgress his Maker's law, and thereby got him into his power; yet his power consists in transgression and apostasy, and with these he bound man [to himself]; so again, on the other hand, it was necessary that through man himself he should, when conquered, be bound with the same chains with which he had bound man, in order that man, being set free, might return to his Lord, leaving to him (Satan) those bonds by which he himself had been fettered, that is, sin. For when Satan is bound, man is set free; since "none can enter a strong man's house and spoil his goods, unless he first bind the strong man himself." [4639] The Lord therefore exposes him as speaking contrary to the word of that God who made all things, and subdues him by means of the commandment. Now the law is the commandment of God. The Man proves him to be a fugitive from and a transgressor of the law, an apostate also from God. After [the Man had done this], the Word bound him securely as a fugitive from Himself, and made spoil of his goods,-- namely, those men whom he held in bondage, and whom he unjustly used for his own purposes. And justly indeed is he led captive, who had led men unjustly into bondage; while man, who had been led captive in times past, was rescued from the grasp of his possessor, according to the tender mercy of God the Father, who had compassion on His own handiwork, and gave to it salvation, restoring it by means of the Word--that is, by Christ--in order that man might learn by actual proof that he receives incorruptibility not of himself, but by the free gift of God. __________________________________________________________________ [4627] teresei and teresei have probably been confounded. [4628] Gen. iii. 15. [4629] Gal. iii. 19. [4630] Gal. iv. 4. [4631] Matt. iv. 3. [4632] Deut. viii. 3. [4633] The Latin of this obscure sentence is: Quæ ergo fuit in Paradiso repletio hominis per duplicem gustationem, dissoluta est per eam, quæ fuit in hoc mundo, indigentiam. Harvey thinks that repletio is an error of the translation reading anaplerosis for anaperosis. This conjecture is adopted above. [4634] Ps. lxxxix. 11. [4635] Deut. vi. 16. [4636] This sentence is one of great obscurity. [4637] Luke iv. 6, 7. [4638] Matt. iv. 10. [4639] Matt. xii. 29 and Mark iii. 27. __________________________________________________________________ Chapter XXII.--The true Lord and the one God is declared by the law, and manifested by Christ His Son in the Gospel; whom alone we should adore, and from Him we must look for all good things, not from Satan. 1. Thus then does the Lord plainly show that it was the true Lord and the one God who had been set forth by the law; for Him whom the law proclaimed as God, the same did Christ point out as the Father, whom also it behoves the disciples of Christ alone to serve. By means of the statements of the law, He put our adversary to utter confusion; and the law directs us to praise God the Creator (Demiurgum), and to serve Him alone. Since this is the case, we must not seek for another Father besides Him, or above Him, since there is one God who justifies the circumcision by faith, and the uncircumcision through faith. [4640] For if there were any other perfect Father above Him, He (Christ) would by no means have overthrown Satan by means of His words and commandments. For one ignorance cannot be done away with by means of another ignorance, any more than one defect by another defect. If, therefore, the law is due to ignorance and defect, how could the statements contained therein bring to nought the ignorance of the devil, and conquer the strong man? For a strong man can be conquered neither by an inferior nor by an equal, but by one possessed of greater power. But the Word of God is the superior above all, He who is loudly proclaimed in the law: "Hear, O Israel, the Lord thy God is one God;" and, "Thou shalt love the Lord thy God with all thy heart;" and, "Him shall thou adore, and Him alone shall thou serve." [4641] Then in the Gospel, casting down the apostasy by means of these expressions, He did both overcome the strong man by His Father's voice, and He acknowledges the commandment of the law to express His own sentiments, when He says, "Thou shall not tempt the Lord thy God." [4642] For He did not confound the adversary by the saying of any other, but by that belonging to His own Father, and thus overcame the strong man. 2. He taught by His commandment that we who have been set free should, when hungry, take that food which is given by God; and that, when placed in the exalted position of every grace [that can be received], we should not, either by trusting to works of righteousness, or when adorned with super-eminent [gifts of] ministration, by any means be lifted up with pride, nor should we tempt God, but should feel humility in all things, and have ready to hand [this saying], "Thou shall not tempt the Lord thy God." [4643] As also the apostle taught, saying, "Minding not high things, but consenting to things of low estate;" [4644] that we should neither be ensnared with riches, nor mundane glory, nor present fancy, but should know that we must "worship the Lord thy God, and serve Him alone," and give no heed to him who falsely promised things not his own, when he said, "All these will I give thee, if, falling down, thou wilt worship me." For he himself confesses that to adore him, and to do his will, is to fall from the glory of God. And in what thing either pleasant or good can that man who has fallen participate? Or what else can such a person hope for or expect, except death? For death is next neighbour to him who has fallen. Hence also it follows that he will not give what he has promised. For how can he make grants to him who has fallen? Moreover, since God rules over men and him too, and without the will of our Father in heaven not even a sparrow falls to the ground, [4645] it follows that his declaration, "All these things are delivered unto me, and to whomsoever I will I give them," proceeds from him when puffed up with pride. For the creation is not subjected to his power, since indeed he is himself but one among created things. Nor shall he give away the rule over men to men; but both all other things, and all human affairs, are arranged according to God the Father's disposal. Besides, the Lord declares that "the devil is a liar from the beginning, and the truth is not in him." [4646] If then he be a liar and the truth be not in him, he certainly did not speak truth, but a lie, when he said, "For all these things are delivered to me, and to whomsoever I will I give them." [4647] __________________________________________________________________ [4640] Rom. iii. 30. [4641] Deut. vi. 4, 5, 13. [4642] Matt. iv. 7. [4643] Deut. vi. 16. [4644] Rom. xii. 16. [4645] Matt. x. 29. [4646] John viii. 44. [4647] Luke iv. 6. __________________________________________________________________ Chapter XXIII.--The devil is well practised in falsehood, by which Adam having been led astray, sinned on the sixth day of the creation, in which day also he has been renewed by Christ. 1. He had indeed been already accustomed to lie against God, for the purpose of leading men astray. For at the beginning, when God had given to man a variety of things for food, while He commanded him not to eat of one tree only, as the Scripture tells us that God said to Adam: "From every tree which is in the garden thou shalt eat food; but from the tree of knowledge of good and evil, from this ye shall not eat: for in the day that ye shall eat of it, ye shall die by death;" [4648] he then, lying against the Lord, tempted man, as the Scripture says that the serpent said to the woman: "Has God indeed said this, Ye shall not eat from every tree of the garden?" [4649] And when she had exposed the falsehood, and simply related the command, as He had said, "From every tree of the garden we shall eat; but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die:" [4650] when he had [thus] learned from the woman the command of God, having brought his cunning into play, he finally deceived her by a falsehood, saying, "Ye shall not die by death; for God knew that in the day ye shall eat of it your eyes shall be opened, and ye shall be as gods, knowing good and evil." [4651] In the first place, then, in the garden of God he disputed about God, as if God was not there, for he was ignorant of the greatness of God; and then, in the next place, after he had learned from the woman that God had said that they should die if they tasted the aforesaid tree, opening his mouth, he uttered the third falsehood, "Ye shall not die by death." But that God was true, and the serpent a liar, was proved by the result, death having passed upon them who had eaten. For along with the fruit they did also fall under the power of death, because they did eat in disobedience; and disobedience to God entails death. Wherefore, as they became forfeit to death, from that [moment] they were handed over to it. 2. Thus, then, in the day that they did eat, in the same did they die, and became death's debtors, since it was one day of the creation. For it is said, "There was made in the evening, and there was made in the morning, one day." Now in this same day that they did eat, in that also did they die. But according to the cycle and progress of the days, after which one is termed first, another second, and another third, if anybody seeks diligently to learn upon what day out of the seven it was that Adam died, he will find it by examining the dispensation of the Lord. For by summing up in Himself the whole human race from the beginning to the end, He has also summed up its death. From this it is clear that the Lord suffered death, in obedience to His Father, upon that day on which Adam died while he disobeyed God. Now he died on the same day in which he did eat. For God said, "In that day on which ye shall eat of it, ye shall die by death." The Lord, therefore, recapitulating in Himself this day, underwent His sufferings upon the day preceding the Sabbath, that is, the sixth day of the creation, on which day man was created; thus granting him a second creation by means of His passion, which is that [creation] out of death. And there are some, again, who relegate the death of Adam to the thousandth year; for since "a day of the Lord is as a thousand years," [4652] he did not overstep the thousand years, but died within them, thus bearing out the sentence of his sin. Whether, therefore, with respect to disobedience, which is death; whether [we consider] that, on account of that, they were delivered over to death, and made debtors to it; whether with respect to [the fact that on] one and the same day on which they ate they also died (for it is one day of the creation); whether [we regard this point], that, with respect to this cycle of days, they died on the day in which they did also eat, that is, the day of the preparation, which is termed "the pure supper," that is, the sixth day of the feast, which the Lord also exhibited when He suffered on that day; or whether [we reflect] that he (Adam) did not overstep the thousand years, but died within their limit,--it follows that, in regard to all these significations, God is indeed true. For they died who tasted of the tree; and the serpent is proved a liar and a murderer, as the Lord said of him: "For he is a murderer from the beginning, and the truth is not in him." [4653] __________________________________________________________________ [4648] Gen. ii. 16, 17. [4649] Gen. iii. 1. [4650] Gen. iii. 2, 3. [4651] Gen. iii. 4. [4652] 2 Pet. iii. 8. [4653] John viii. 44. __________________________________________________________________ Chapter XXIV.--Of the constant falsehood of the devil, and of the powers and governments of the world, which we ought to obey, inasmuch as they are appointed of God, not of the devil. 1. As therefore the devil lied at the beginning, so did he also in the end, when he said, "All these are delivered unto me, and to whomsoever I will I give them." [4654] For it is not he who has appointed the kingdoms of this world, but God; for "the heart of the king is in the hand of God." [4655] And the Word also says by Solomon, "By me kings do reign, and princes administer justice. By me chiefs are raised up, and by me kings rule the earth." [4656] Paul the apostle also says upon this same subject: "Be ye subject to all the higher powers; for there is no power but of God: now those which are have been ordained of God." [4657] And again, in reference to them he says, "For he beareth not the sword in vain; for he is the minister of God, the avenger for wrath to him who does evil." [4658] Now, that he spake these words, not in regard to angelical powers, nor of invisible rulers-- as some venture to expound the passage--but of those of actual human authorities, [he shows when] he says, "For this cause pay ye tribute also: for they are God's ministers, doing service for this very thing." [4659] This also the Lord confirmed, when He did not do what He was tempted to by the devil; but He gave directions that tribute should be paid to the tax-gatherers for Himself and Peter; [4660] because "they are the ministers of God, serving for this very thing." 2. For since man, by departing from God, reached such a pitch of fury as even to look upon his brother as his enemy, and engaged without fear in every kind of restless conduct, and murder, and avarice; God imposed upon mankind the fear of man, as they did not acknowledge the fear of God, in order that, being subjected to the authority of men, and kept under restraint by their laws, they might attain to some degree of justice, and exercise mutual forbearance through dread of the sword suspended full in their view, as the apostle says: "For he beareth not the sword in vain; for he is the minister of God, the avenger for wrath upon him who does evil." And for this reason too, magistrates themselves, having laws as a clothing of righteousness whenever they act in a just and legitimate manner, shall not be called in question for their conduct, nor be liable to punishment. But whatsoever they do to the subversion of justice, iniquitously, and impiously, and illegally, and tyrannically, in these things shall they also perish; for the just judgment of God comes equally upon all, and in no case is defective. Earthly rule, therefore, has been appointed by God for the benefit of nations, [4661] and not by the devil, who is never at rest at all, nay, who does not love to see even nations conducting themselves after a quiet manner, so that under the fear of human rule, men may not eat each other up like fishes; but that, by means of the establishment of laws, they may keep down an excess of wickedness among the nations. And considered from this point of view, those who exact tribute from us are "God's ministers, serving for this very purpose." 3. As, then, "the powers that be are ordained of God," it is clear that the devil lied when he said, "These are delivered unto me; and to whomsoever I will, I give them." For by the law of the same Being as calls men into existence are kings also appointed, adapted for those men who are at the time placed under their government. Some of these [rulers] are given for the correction and the benefit of their subjects, and for the preservation of justice; but others, for the purposes of fear and punishment and rebuke: others, as [the subjects] deserve it, are for deception, disgrace, and pride; while the just judgment of God, as I have observed already, passes equally upon all. The devil, however, as he is the apostate angel, can only go to this length, as he did at the beginning, [namely] to deceive and lead astray the mind of man into disobeying the commandments of God, and gradually to darken the hearts of those who would endeavour to serve him, to the forgetting of the true God, but to the adoration of himself as God. 4. Just as if any one, being an apostate, and seizing in a hostile manner another man's territory, should harass the inhabitants of it, in order that he might claim for himself the glory of a king among those ignorant of his apostasy and robbery; so likewise also the devil, being one among those angels who are placed over the spirit of the air, as the Apostle Paul has declared in his Epistle to the Ephesians, [4662] becoming envious of man, was rendered an apostate from the divine law: for envy is a thing foreign to God. And as his apostasy was exposed by man, and man became the [means of] searching out his thoughts (et examinatio sententiæ ejus, homo factus est), he has set himself to this with greater and greater determination, in opposition to man, envying his life, and wishing to involve him in his own apostate power. The Word of God, however, the Maker of all things, conquering him by means of human nature, and showing him to be an apostate, has, on the contrary, put him under the power of man. For He says, "Behold, I confer upon you the power of treading upon serpents and scorpions, and upon all the power of the enemy," [4663] in order that, as he obtained dominion over man by apostasy, so again his apostasy might be deprived of power by means of man turning back again to God. __________________________________________________________________ [4654] Matt. iv. 9; Luke iv. 6. [4655] Prov. xxi. 1. [4656] Prov. viii. 15. [4657] Rom. xiii. 1. [4658] Rom. xiii. 4. [4659] Rom. xiii. 6. [4660] Matt. xvii. 27. [4661] [Well says Benjamin Franklin: "He who shall introduce into public affairs the principles of primitive Christianity will change the face of the world." See Bancroft, Hist. U.S., vol. ix. p. 492.] [4662] Eph. ii. 2. [4663] Luke x. 19. __________________________________________________________________ Chapter XXV.--The fraud, pride, and tyrannical kingdom of Antichrist, as described by Daniel and Paul. 1. And not only by the particulars already mentioned, but also by means of the events which shall occur in the time of Antichrist is it shown that he, being an apostate and a robber, is anxious to be adored as God; and that, although a mere slave, he wishes himself to be proclaimed as a king. For he (Antichrist) being endued with all the power of the devil, shall come, not as a righteous king, nor as a legitimate king, [i.e., one] in subjection to God, but an impious, unjust, and lawless one; as an apostate, iniquitous and murderous; as a robber, concentrating in himself [all] satanic apostasy, and setting aside idols to persuade [men] that he himself is God, raising up himself as the only idol, having in himself the multifarious errors of the other idols. This he does, in order that they who do [now] worship the devil by means of many abominations, may serve himself by this one idol, of whom the apostle thus speaks in the second Epistle to the Thessalonians: "Unless there shall come a failing away first, and the man of sin shall be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he sitteth in the temple of God, showing himself as if he were God." The apostle therefore clearly points out his apostasy, and that he is lifted up above all that is called God, or that is worshipped--that is, above every idol --for these are indeed so called by men, but are not [really] gods; and that he will endeavour in a tyrannical manner to set himself forth as God. 2. Moreover, he (the apostle) has also pointed out this which I have shown in many ways, that the temple in Jerusalem was made by the direction of the true God. For the apostle himself, speaking in his own person, distinctly called it the temple of God. Now I have shown in the third book, that no one is termed God by the apostles when speaking for themselves, except Him who truly is God, the Father of our Lord, by whose directions the temple which is at Jerusalem was constructed for those purposes which I have already mentioned; in which [temple] the enemy shall sit, endeavouring to show himself as Christ, as the Lord also declares: "But when ye shall see the abomination of desolation, which has been spoken of by Daniel the prophet, standing in the holy place (let him that readeth understand), then let those who are in Judea flee into the mountains; and he who is upon the house-top, let him not come down to take anything out of his house: for there shall then be great hardship, such as has not been from the beginning of the world until now, nor ever shall be." [4664] 3. Daniel too, looking forward to the end of the last kingdom, i.e., the ten last kings, amongst whom the kingdom of those men shall be partitioned, and upon whom the son of perdition shall come, declares that ten horns shall spring from the beast, and that another little horn shall arise in the midst of them, and that three of the former shall be rooted up before his face. He says: "And, behold, eyes were in this horn as the eyes of a man, and a mouth speaking great things, and his look was more stout than his fellows. I was looking, and this horn made war against the saints, and prevailed against them, until the Ancient of days came and gave judgment to the saints of the most high God, and the time came, and the saints obtained the kingdom." [4665] Then, further on, in the interpretation of the vision, there was said to him: "The fourth beast shall be the fourth kingdom upon earth, which shall excel all other kingdoms, and devour the whole earth, and tread it down, and cut it in pieces. And its ten horns are ten kings which shall arise; and after them shall arise another, who shall surpass in evil deeds all that were before him, and shall overthrow three kings; and he shall speak words against the most high God, and wear out the saints of the most high God, and shall purpose to change times and laws; and [everything] shall be given into his hand until a time of times and a half time," [4666] that is, for three years and six months, during which time, when he comes, he shall reign over the earth. Of whom also the Apostle Paul again, speaking in the second [Epistle] to the Thessalonians, and at the same time proclaiming the cause of his advent, thus says: "And then shall the wicked one be revealed, whom the Lord Jesus shall slay with the spirit of His mouth, and destroy by the presence of His coming; whose coming [i.e., the wicked one's] is after the working of Satan, in all power, and signs, and portents of lies, and with all deceivableness of wickedness for those who perish; because they did not receive the love of the truth, that they might be saved. And therefore God will send them the working of error, that they may believe a lie; that they all may be judged who did not believe the truth, but gave consent to iniquity," [4667] 4. The Lord also spoke as follows to those who did not believe in Him: "I have come in my Father's name, and ye have not received Me: when another shall come in his own name, him ye will receive," [4668] calling Antichrist "the other," because he is alienated from the Lord. This is also the unjust judge, whom the Lord mentioned as one "who feared not God, neither regarded man," [4669] to whom the widow fled in her forgetfulness of God,--that is, the earthly Jerusalem,--to be avenged of her adversary. Which also he shall do in the time of his kingdom: he shall remove his kingdom into that [city], and shall sit in the temple of God, leading astray those who worship him, as if he were Christ. To this purpose Daniel says again: "And he shall desolate the holy place; and sin has been given for a sacrifice, [4670] and righteousness been cast away in the earth, and he has been active (fecit), and gone on prosperously." [4671] And the angel Gabriel, when explaining his vision, states with regard to this person: "And towards the end of their kingdom a king of a most fierce countenance shall arise, one understanding [dark] questions, and exceedingly powerful, full of wonders; and he shall corrupt, direct, influence (faciet), and put strong men down, the holy people likewise; and his yoke shall be directed as a wreath [round their neck]; deceit shall be in his hand, and he shall be lifted up in his heart: he shall also ruin many by deceit, and lead many to perdition, bruising them in his hand like eggs." [4672] And then he points out the time that his tyranny shall last, during which the saints shall be put to flight, they who offer a pure sacrifice unto God: "And in the midst of the week," he says, "the sacrifice and the libation shall be taken away, and the abomination of desolation [shall be brought] into the temple: even unto the consummation of the time shall the desolation be complete." [4673] Now three years and six months constitute the half-week. 5. From all these passages are revealed to us, not merely the particulars of the apostasy, and [the doings] of him who concentrates in himself every satanic error, but also, that there is one and the same God the Father, who was declared by the prophets, but made manifest by Christ. For if what Daniel prophesied concerning the end has been confirmed by the Lord, when He said, "When ye shall see the abomination of desolation, which has been spoken of by Daniel the prophet" [4674] (and the angel Gabriel gave the interpretation of the visions to Daniel, and he is the archangel of the Creator (Demiurgi), who also proclaimed to Mary the visible coming and the incarnation of Christ), then one and the same God is most manifestly pointed out, who sent the prophets, and made promise [4675] of the Son, and called us into His knowledge. __________________________________________________________________ [4664] Matt. xxiv. 15, 21. [4665] Dan. vii. 8, etc. [4666] Dan. vii. 23, etc. [4667] 2 Thess. ii. 8. [4668] John v. 43. [4669] Luke xviii. 2, etc. [4670] This may refer to Antiochus Epiphanes, Antichrist's prototype, who offered swine upon the altar in the temple at Jerusalem. The LXX. version has, edothe epi ten thusian hamartia, i.e., sin has been given against (or, upon) the sacrifice. [4671] Dan. viii. 12. [4672] Dan. viii. 23, etc. [4673] Dan. ix. 27. [4674] Matt. xxiv. 15. [4675] The mss. have "præmisit," but Harvey suggests "promisit," which we have adopted. __________________________________________________________________ Chapter XXVI.--John and Daniel have predicted the dissolution and desolation of the Roman Empire, which shall precede the end of the world and the eternal kingdom of Christ. The Gnostics are refuted, those tools of Satan, who invent another Father different from the Creator. 1. In a still clearer light has John, in the Apocalypse, indicated to the Lord's disciples what shall happen in the last times, and concerning the ten kings who shall then arise, among whom the empire which now rules [the earth] shall be partitioned. He teaches us what the ten horns shall be which were seen by Daniel, telling us that thus it had been said to him: "And the ten horns which thou sawest are ten kings, who have received no kingdom as yet, but shall receive power as if kings one hour with the beast. These have one mind, and give their strength and power to the beast. These shall make war with the Lamb, and the Lamb shall overcome them, because He is the Lord of lords and the King of kings." [4676] It is manifest, therefore, that of these [potentates], he who is to come shall slay three, and subject the remainder to his power, and that he shall be himself the eighth among them. And they shall lay Babylon waste, and burn her with fire, and shall give their kingdom to the beast, and put the Church to flight. After that they shall be destroyed by the coming of our Lord. For that the kingdom must be divided, and thus come to ruin, the Lord [declares when He] says: "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand." [4677] It must be, therefore, that the kingdom, the city, and the house be divided into ten; and for this reason He has already foreshadowed the partition and division [which shall take place]. Daniel also says particularly, that the end of the fourth kingdom consists in the toes of the image seen by Nebuchadnezzar, upon which came the stone cut out without hands; and as he does himself say: "The feet were indeed the one part iron, the other part clay, until the stone was cut out without hands, and struck the image upon the iron and clay feet, and dashed them into pieces, even to the end." [4678] Then afterwards, when interpreting this, he says: "And as thou sawest the feet and the toes, partly indeed of clay, and partly of iron, the kingdom shall be divided, and there shall be in it a root of iron, as thou sawest iron mixed with baked clay. And the toes were indeed the one part iron, but the other part clay." [4679] The ten toes, therefore, are these ten kings, among whom the kingdom shall be partitioned, of whom some indeed shall be strong and active, or energetic; others, again, shall be sluggish and useless, and shall not agree; as also Daniel says: "Some part of the kingdom shall be strong, and part shall be broken from it. As thou sawest the iron mixed with the baked clay, there shall be minglings among the human race, but no cohesion one with the other, just as iron cannot be welded on to pottery ware." [4680] And since an end shall take place, he says: "And in the days of these kings shall the God of heaven raise up a kingdom which shall never decay, and His kingdom shall not be left to another people. It shall break in pieces and shatter all kingdoms, and shall itself be exalted for ever. As thou sawest that the stone was cut without hands from the mountain, and brake in pieces the baked clay, the iron, the brass, the silver, and the gold, God has pointed out to the king what shall come to pass after these things; and the dream is true, and the interpretation trustworthy." [4681] 2. If therefore the great God showed future things by Daniel, and confirmed them by His Son; and if Christ is the stone which is cut out without hands, who shall destroy temporal kingdoms, and introduce an eternal one, which is the resurrection of the just; as he declares, "The God of heaven shall raise up a kingdom which shall never be destroyed,"--let those thus confuted come to their senses, who reject the Creator (Demiurgum), and do not agree that the prophets were sent beforehand from the same Father from whom also the Lord came, but who assert that prophecies originated from diverse powers. For those things which have been predicted by the Creator alike through all the prophets has Christ fulfilled in the end, ministering to His Father's will, and completing His dispensations with regard to the human race. Let those persons, therefore, who blaspheme the Creator, either by openly expressed words, such as the disciples of Marcion, or by a perversion of the sense [of Scripture], as those of Valentinus and all the Gnostics falsely so called, be recognised as agents of Satan by all those who worship God; through whose agency Satan now, and not before, has been seen to speak against God, even Him who has prepared eternal fire for every kind of apostasy. For he did not venture to blaspheme his Lord openly of himself; as also in the beginning he led man astray through the instrumentality of the serpent, concealing himself as it were from God. Truly has Justin remarked: [4682] That before the Lord's appearance Satan never dared to blaspheme God, inasmuch as he did not yet know his own sentence, because it was contained in parables and allegories; but that after the Lord's appearance, when he had clearly ascertained from the words of Christ and His apostles that eternal fire has been prepared for him as he apostatized from God of his own free-will, and likewise for all who unrepentant continue in the apostasy, he now blasphemes, by means of such men, the Lord who brings judgment [upon him] as being already condemned, and imputes the guilt of his apostasy to his Maker, not to his own voluntary disposition. Just as it is with those who break the laws, when punishment overtakes them: they throw the blame upon those who frame the laws, but not upon themselves. In like manner do those men, filled with a satanic spirit, bring innumerable accusations against our Creator, who has both given to us the spirit of life, and established a law adapted for all; and they will not admit that the judgment of God is just. Wherefore also they set about imagining some other Father who neither cares about nor exercises a providence over our affairs, nay, one who even approves of all sins. __________________________________________________________________ [4676] Rev. xvii. 12, etc. [4677] Matt. xii. 25. [4678] Dan. ii. 33, 34. [4679] Dan. ii. 41, 42. [4680] Dan. ii. 42, 43. [4681] Dan. ii. 44, 45. [4682] The Greek text is here preserved by Eusebius, Hist. Eccl., iv. 18; but we are not told from what work of Justin Martyr it is extracted. The work is now lost. An ancient catena continues the Greek for several lines further. __________________________________________________________________ Chapter XXVII.--The future judgment by Christ. Communion with and separation from the divine being. The eternal punishment of unbelievers. 1. If the Father, then, does not exercise judgment, [it follows] that judgment does not belong to Him, or that He consents to all those actions which take place; and if He does not judge, all persons will be equal, and accounted in the same condition. The advent of Christ will therefore be without an object, yea, absurd, inasmuch as [in that case] He exercises no judicial power. For "He came to divide a man against his father, and the daughter against the mother, and the daughter-in-law against the mother-in-law;" [4683] and when two are in one bed, to take the one, and to leave the other; and of two women grinding at the mill, to take one and leave the other: [4684] [also] at the time of the end, to order the reapers to collect first the tares together, and bind them in bundles, and burn them with unquenchable fire, but to gather up the wheat into the barn; [4685] and to call the lambs into the kingdom prepared for them, but to send the goats into everlasting fire, which has been prepared by His Father for the devil and his angels. [4686] And why is this? Has the Word come for the ruin and for the resurrection of many? For the ruin, certainly, of those who do not believe Him, to whom also He has threatened a greater damnation in the judgment-day than that of Sodom and Gomorrah; [4687] but for the resurrection of believers, and those who do the will of His Father in heaven. If then the advent of the Son comes indeed alike to all, but is for the purpose of judging, and separating the believing from the unbelieving, since, as those who believe do His will agreeably to their own choice, and as, [also] agreeably to their own choice, the disobedient do not consent to His doctrine; it is manifest that His Father has made all in a like condition, each person having a choice of his own, and a free understanding; and that He has regard to all things, and exercises a providence over all, "making His sun to rise upon the evil and on the good, and sending rain upon the just and unjust." [4688] 2. And to as many as continue in their love towards God, does He grant communion with Him. But communion with God is life and light, and the enjoyment of all the benefits which He has in store. But on as many as, according to their own choice, depart from God, He inflicts that separation from Himself which they have chosen of their own accord. But separation from God is death, and separation from light is darkness; and separation from God consists in the loss of all the benefits which He has in store. Those, therefore, who cast away by apostasy these forementioned things, being in fact destitute of all good, do experience every kind of punishment. God, however, does not punish them immediately of Himself, but that punishment falls upon them because they are destitute of all that is good. Now, good things are eternal and without end with God, and therefore the loss of these is also eternal and never-ending. It is in this matter just as occurs in the case of a flood of light: those who have blinded themselves, or have been blinded by others, are for ever deprived of the enjoyment of light. It is not, [however], that the light has inflicted upon them the penalty of blindness, but it is that the blindness itself has brought calamity upon them: and therefore the Lord declared, "He that believeth in Me is not condemned," [4689] that is, is not separated from God, for he is united to God through faith. On the other hand, He says, "He that believeth not is condemned already, because he has not believed in the name of the only-begotten Son of God;" that is, he separated himself from God of his own accord. "For this is the condemnation, that light is come into this world, and men have loved darkness rather than light. For every one who doeth evil hateth the light, and cometh not to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that he has wrought them in God." __________________________________________________________________ [4683] Matt. x. 25. [4684] Luke xvii. 34. [4685] Matt. xiii. 30. [4686] Matt. xxv. 33, etc. [4687] Luke x. 12. [4688] Matt. v. 45. [4689] John iii. 18-21. __________________________________________________________________ Chapter XXVIII.--The distinction to be made between the righteous and the wicked. The future apostasy in the time of Antichrist, and the end of the world. 1. Inasmuch, then, as in this world (aioni) some persons betake themselves to the light, and by faith unite themselves with God, but others shun the light, and separate themselves from God, the Word of God comes preparing a fit habitation for both. For those indeed who are in the light, that they may derive enjoyment from it, and from the good things contained in it; but for those in darkness, that they may partake in its calamities. And on this account He says, that those upon the right hand are called into the kingdom of heaven, but that those on the left He will send into eternal fire for they have deprived themselves of all good. 2. And for this reason the apostle says: "Because they received not the love of God, that they might be saved, therefore God shall also send them the operation of error, that they may believe a lie, that they all may be judged who have not believed the truth, but consented to unrighteousness." [4690] For when he (Antichrist) is come, and of his own accord concentrates in his own person the apostasy, and accomplishes whatever he shall do according to his own will and choice, sitting also in the temple of God, so that his dupes may adore him as the Christ; wherefore also shall he deservedly "be cast into the lake of fire:" [4691] [this will happen according to divine appointment], God by His prescience foreseeing all this, and at the proper time sending such a man, "that they may believe a lie, that they all may be judged who did not believe the truth, but consented to unrighteousness;" whose coming John has thus described in the Apocalypse: "And the beast which I had seen was like unto a leopard, and his feet as of a bear, and his mouth as the mouth of a lion; and the dragon conferred his own power upon him, and his throne, and great might. And one of his heads was as it were slain unto death; and his deadly wound was healed, and all the world wondered after the beast. And they worshipped the dragon because he gave power to the beast; and they worshipped the beast, saying, Who is like unto this beast, and who is able to make war with him? And there was given unto him a mouth speaking great things, and blasphemy and power was given to him during forty and two months. And he opened his mouth for blasphemy against God, to blaspheme His name and His tabernacle, and those who dwell in heaven. And power was given him over every tribe, and people, and tongue, and nation. And all who dwell upon the earth worshipped him, [every one] whose name was not written in the book of the Lamb slain from the foundation of the world. If any one have ears, let him hear. If any one shall lead into captivity, he shall go into captivity. If any shall slay with the sword, he must be slain with the sword. Here is the endurance and the faith of the saints." [4692] After this he likewise describes his armour-bearer, whom he also terms a false prophet: "He spake as a dragon, and exercised all the power of the first beast in his sight, and caused the earth, and those that dwell therein, to adore the first beast, whose deadly wound was healed. And he shall perform great wonders, so that he can even cause fire to descend from heaven upon the earth in the sight of men, and he shall lead the inhabitants of the earth astray." [4693] Let no one imagine that he performs these wonders by divine power, but by the working of magic. And we must not be surprised if, since the demons and apostate spirits are at his service, he through their means performs wonders, by which he leads the inhabitants of the earth astray. John says further: "And he shall order an image of the beast to be made, and he shall give breath to the image, so that the image shall speak; and he shall cause those to be slain who will not adore it." He says also: "And he will cause a mark [to be put] in the forehead and in the right hand, that no one may be able to buy or sell, unless he who has the mark of the name of the beast or the number of his name; and the number is six hundred and sixty-six," [4694] that is, six times a hundred, six times ten, and six units. [He gives this] as a summing up of the whole of that apostasy which has taken place during six thousand years. 3. For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: "Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works." [4695] This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; [4696] and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year. 4. And therefore throughout all time, man, having been moulded at the beginning by the hands of God, that is, of the Son and of the Spirit, is made after the image and likeness of God: the chaff, indeed, which is the apostasy, being cast away; but the wheat, that is, those who bring forth fruit to God in faith, being gathered into the barn. And for this cause tribulation is necessary for those who are saved, that having been after a manner broken up, and rendered fine, and sprinkled over by the patience of the Word of God, and set on fire [for purification], they may be fitted for the royal banquet. As a certain man of ours said, when he was condemned to the wild beasts because of his testimony with respect to God: "I am the wheat of Christ, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God." [4697] __________________________________________________________________ [4690] 2 Thess. ii. 10-12. [4691] Rev. xix. 20. [4692] Rev. xiii. 2, etc. [4693] Rev. xiii. 11, etc. [4694] Rev. xiii. 14, etc. [4695] Gen. ii. 2. [4696] 2 Pet. iii. 8. [4697] This is quoted from the Epistle of Ignatius to the Romans, ch. iv. It is found in the two Greek recensions of his works, and also in the Syriac. See pp. 75 and 103 of this volume. The Latin translation is here followed: the Greek of Ignatius would give "the wheat of God," and omits "of God" towards the end, as quoted by Eusebius. __________________________________________________________________ Chapter XXIX.--All things have been created for the service of man. The deceits, wickedness, and apostate power of Antichrist. This was prefigured at the deluge, as afterwards by the persecution of Shadrach, Meshach, and Abednego. 1. In the previous books I have set forth the causes for which God permitted these things to be made, and have pointed out that all such have been created for the benefit of that human nature which is saved, ripening for immortality that which is [possessed] of its own free will and its own power, and preparing and rendering it more adapted for eternal subjection to God. And therefore the creation is suited to [the wants of] man; for man was not made for its sake, but creation for the sake of man. Those nations, however, who did not of themselves raise up their eyes unto heaven, nor returned thanks to their Maker, nor wished to behold the light of truth, but who were like blind mice concealed in the depths of ignorance, the word justly reckons "as waste water from a sink, and as the turning-weight of a balance--in fact, as nothing;" [4698] so far useful and serviceable to the just, as stubble conduces towards the growth of the wheat, and its straw, by means of combustion, serves for working gold. And therefore, when in the end the Church shall be suddenly caught up from this, it is said, "There shall be tribulation such as has not been since the beginning, neither shall be." [4699] For this is the last contest of the righteous, in which, when they overcome they are crowned with incorruption. 2. And there is therefore in this beast, when he comes, a recapitulation made of all sorts of iniquity and of every deceit, in order that all apostate power, flowing into and being shut up in him, may be sent into the furnace of fire. Fittingly, therefore, shall his name possess the number six hundred and sixty-six, since he sums up in his own person all the commixture of wickedness which took place previous to the deluge, due to the apostasy of the angels. For Noah was six hundred years old when the deluge came upon the earth, sweeping away the rebellious world, for the sake of that most infamous generation which lived in the times of Noah. And [Antichrist] also sums up every error of devised idols since the flood, together with the slaying of the prophets and the cutting off of the just. For that image which was set up by Nebuchadnezzar had indeed a height of sixty cubits, while the breadth was six cubits; on account of which Ananias, Azarias, and Mishaell, when they did not worship it, were cast into a furnace of fire, pointing out prophetically, by what happened to them, the wrath against the righteous which shall arise towards the [time of the] end. For that image, taken as a whole, was a prefiguring of this man's coming, decreeing that he should undoubtedly himself alone be worshipped by all men. Thus, then, the six hundred years of Noah, in whose time the deluge occurred because of the apostasy, and the number of the cubits of the image for which these just men were sent into the fiery furnace, do indicate the number of the name of that man in whom is concentrated the whole apostasy of six thousand years, and unrighteousness, and wickedness, and false prophecy, and deception; for which things' sake a cataclysm of fire shall also come [upon the earth]. __________________________________________________________________ [4698] Isa. xl. 15. [4699] Matt. xxiv. 21. __________________________________________________________________ Chapter XXX.--Although certain as to the number of the name of Antichrist, yet we should come to no rash conclusions as to the name itself, because this number is capable of being fitted to many names. Reasons for this point being reserved by the Holy Spirit. Antichrist's reign and death. 1. Such, then, being the state of the case, and this number being found in all the most approved and ancient copies [4700] [of the Apocalypse], and those men who saw John face to face bearing their testimony [to it]; while reason also leads us to conclude that the number of the name of the beast, [if reckoned] according to the Greek mode of calculation by the [value of] the letters contained in it, will amount to six hundred and sixty and six; that is, the number of tens shall be equal to that of the hundreds, and the number of hundreds equal to that of the units (for that number which [expresses] the digit six being adhered to throughout, indicates the recapitulations of that apostasy, taken in its full extent, which occurred at the beginning, during the intermediate periods, and which shall take place at the end),--I do not know how it is that some have erred following the ordinary mode of speech, and have vitiated the middle number in the name, deducting the amount of fifty from it, so that instead of six decads they will have it that there is but one. [I am inclined to think that this occurred through the fault of the copyists, as is wont to happen, since numbers also are expressed by letters; so that the Greek letter which expresses the number sixty was easily expanded into the letter Iota of the Greeks.] [4701] Others then received this reading without examination; some in their simplicity, and upon their own responsibility, making use of this number expressing one decad; while some, in their inexperience, have ventured to seek out a name which should contain the erroneous and spurious number. Now, as regards those who have done this in simplicity, and without evil intent, we are at liberty to assume that pardon will be granted them by God. But as for those who, for the sake of vainglory, lay it down for certain that names containing the spurious number are to be accepted, and affirm that this name, hit upon by themselves, is that of him who is to come; such persons shall not come forth without loss, because they have led into error both themselves and those who confided in them. Now, in the first place, it is loss to wander from the truth, and to imagine that as being the case which is not; then again, as there shall be no light punishment [inflicted] upon him who either adds or subtracts anything from the Scripture, [4702] under that such a person must necessarily fall. Moreover, another danger, by no means trifling, shall overtake those who falsely presume that they know the name of Antichrist. For if these men assume one [number], when this [Antichrist] shall come having another, they will be easily led away by him, as supposing him not to be the expected one, who must be guarded against. 2. These men, therefore, ought to learn [what really is the state of the case], and go back to the true number of the name, that they be not reckoned among false prophets. But, knowing the sure number declared by Scripture, that is, six hundred sixty and six, let them await, in the first place, the division of the kingdom into ten; then, in the next place, when these kings are reigning, and beginning to set their affairs in order, and advance their kingdom, [let them learn] to acknowledge that he who shall come claiming the kingdom for himself, and shall terrify those men of whom we have been speaking, having a name containing the aforesaid number, is truly the abomination of desolation. This, too, the apostle affirms: "When they shall say, Peace and safety, then sudden destruction shall come upon them." [4703] And Jeremiah does not merely point out his sudden coming, but he even indicates the tribe from which he shall come, where he says, "We shall hear the voice of his swift horses from Dan; the whole earth shall be moved by the voice of the neighing of his galloping horses: he shall also come and devour the earth, and the fulness thereof, the city also, and they that dwell therein." [4704] This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved. [4705] 3. It is therefore more certain, and less hazardous, to await the fulfilment of the prophecy, than to be making surmises, and casting about for any names that may present themselves, inasmuch as many names can be found possessing the number mentioned; and the same question will, after all, remain unsolved. For if there are many names found possessing this number, it will be asked which among them shall the coming man bear. It is not through a want of names containing the number of that name that I say this, but on account of the fear of God, and zeal for the truth: for the name Evanthas (EUANThAS) contains the required number, but I make no allegation regarding it. Then also Lateinos (LATEINOS) has the number six hundred and sixty-six; and it is a very probable [solution], this being the name of the last kingdom [of the four seen by Daniel]. For the Latins are they who at present bear rule: [4706] I will not, however, make any boast over this [coincidence]. Teitan too, (TEITAN, the first syllable being written with the two Greek vowels e and i, among all the names which are found among us, is rather worthy of credit. For it has in itself the predicted number, and is composed of six letters, each syllable containing three letters; and [the word itself] is ancient, and removed from ordinary use; for among our kings we find none bearing this name Titan, nor have any of the idols which are worshipped in public among the Greeks and barbarians this appellation. Among many persons, too, this name is accounted divine, so that even the sun is termed "Titan" by those who do now possess [the rule]. This word, too, contains a certain outward appearance of vengeance, and of one inflicting merited punishment because he (Antichrist) pretends that he vindicates the oppressed. [4707] And besides this, it is an ancient name, one worthy of credit, of royal dignity, and still further, a name belonging to a tyrant. Inasmuch, then, as this name "Titan" has so much to recommend it, there is a strong degree of probability, that from among the many [names suggested], we infer, that perchance he who is to come shall be called "Titan." We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian's reign. 4. But he indicates the number of the name now, that when this man comes we may avoid him, being aware who he is: the name, however, is suppressed, because it is not worthy of being proclaimed by the Holy Spirit. For if it had been declared by Him, he (Antichrist) might perhaps continue for a long period. But now as "he was, and is not, and shall ascend out of the abyss, and goes into perdition," [4708] as one who has no existence; so neither has his name been declared, for the name of that which does not exist is not proclaimed. But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that "many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob." [4709] __________________________________________________________________ [4700] en pasi tois spoudaiois kai archaiois antigraphois This passage is interesting, as showing how very soon the autographs of the New Testament must have perished, and various readings crept into the mss. of the canonical books. [4701] That is, X into EI, according to Harvey, who considers the whole of this clause as an evident interpolation. It does not occur in the Greek here preserved by Eusebius (Hist. Eccl., v. 8). [4702] Rev. xxii. 19. [4703] 1 Thess. v. 3. [4704] Jer. viii. 16. [4705] Rev. vii. 5-7. [The Danites (though not all) corrupted the Hebrew church and the Levitical priesthood, by image-worship, (Judg. xviii.), and forfeited the blessings of the old covenant.] [4706] [A very pregnant passage, as has often been noted. But let us imitate the pious reticence with which this section concludes.] [4707] Massuet here quotes Cicero and Ovid in proof of the sun being termed Titan. The Titans waged war against the gods, to avenge themselves upon Saturn. [4708] Rev. xvii. 8. [4709] Matt. viii. 11. __________________________________________________________________ Chapter XXXI.--The preservation of our bodies is confirmed by the resurrection and ascension of Christ: the souls of the saints during the intermediate period are in a state of expectation of that time when they shall receive their perfect and consummated glory. 1. Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. For the heretics, despising the handiwork of God, and not admitting the salvation of their flesh, while they also treat the promise of God contemptuously, and pass beyond God altogether in the sentiments they form, affirm that immediately upon their death they shall pass above the heavens and the Demiurge, and go to the Mother (Achamoth) or to that Father whom they have feigned. Those persons, therefore, who disallow a resurrection affecting the whole man (universam reprobant resurrectionem), and as far as in them lies remove it from the midst [of the Christian scheme], how can they be wondered at, if again they know nothing as to the plan of the resurrection? For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: "And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them." [4710] And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth." [4711] Then also the apostle says, "But when He ascended, what is it but that He also descended into the lower parts of the earth?" [4712] This, too, David says when prophesying of Him, "And thou hast delivered my soul from the nethermost hell;" [4713] and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father." [4714] 2. If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth;" [4715] then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples, [4716] He thus ascended to the Father;--[if all these things occurred, I say], how must these men not be put to confusion, who allege that "the lower parts" refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord "went away in the midst of the shadow of death," [4717] where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master." [4718] As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege]. [4719] __________________________________________________________________ [4710] See the note, book iii. xx. 4. [4711] Matt. xi. 40. [4712] Eph. iv. 9. [4713] Ps. lxxxvi. 23. [4714] John xx. 17. [4715] Eph. iv. 9. [4716] John xx. 20, 27. [4717] Ps. xxiii. 4. [4718] Luke vi. 40. [4719] The five following chapters were omitted in the earlier editions, but added by Feuardentius. Most mss., too, did not contain them. It is probable that the scribes of the middle ages rejected them on account of their inculcating millenarian notions, which had been long extinct in the Church. Quotations from these five chapters have been collected by Harvey from Syriac and Armenian mss. lately come to light. __________________________________________________________________ Chapter XXXII.--In that flesh in which the saints have suffered so many afflictions, they shall receive the fruits of their labours; especially since all creation waits for this, and God promises it to Abraham and his seed. 1. Inasmuch, therefore, as the opinions of certain [orthodox persons] are derived from heretical discourses, they are both ignorant of God's dispensations, and of the mystery of the resurrection of the just, and of the [earthly] kingdom which is the commencement of incorruption, by means of which kingdom those who shall be worthy are accustomed gradually to partake of the divine nature (capere Deum [4720] ); and it is necessary to tell them respecting those things, that it behoves the righteous first to receive the promise of the inheritance which God promised to the fathers, and to reign in it, when they rise again to behold God in this creation which is renovated, and that the judgment should take place afterwards. For it is just that in that very creation in which they toiled or were afflicted, being proved in every way by suffering, they should receive the reward of their suffering; and that in the creation in which they were slain because of their love to God, in that they should be revived again; and that in the creation in which they endured servitude, in that they should reign. For God is rich in all things, and all things are His. It is fitting, therefore, that the creation itself, being restored to its primeval condition, should without restraint be under the dominion of the righteous; and the apostle has made this plain in the Epistle to the Romans, when he thus speaks: "For the expectation of the creature waiteth for the manifestation of the sons of God. For the creature has been subjected to vanity, not willingly, but by reason of him who hath subjected the same in hope; since the creature itself shall also be delivered from the bondage of corruption into the glorious liberty of the sons of God." [4721] 2. Thus, then, the promise of God, which He gave to Abraham, remains stedfast. For thus He said: "Lift up thine eyes, and look from this place where now thou art, towards the north and south, and east and west. For all the earth which thou seest, I will give to thee and to thy seed, even for ever." [4722] And again He says, "Arise, and go through the length and breadth of the land, since I will give it unto thee;" [4723] and [yet] he did not receive an inheritance in it, not even a footstep, but was always a stranger and a pilgrim therein. [4724] And upon the death of Sarah his wife, when the Hittites were willing to bestow upon him a place where he might bury her, he declined it as a gift, but bought the burying-place (giving for it four hundred talents of silver) from Ephron the son of Zohar the Hittite. [4725] Thus did he await patiently the promise of God, and was unwilling to appear to receive from men, what God had promised to give him, when He said again to him as follows: "I will give this land to thy seed, from the river of Egypt even unto the great river Euphrates." [4726] If, then, God promised him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be, that together with his seed, that is, those who fear God and believe in Him, he shall receive it at the resurrection of the just. For his seed is the Church, which receives the adoption to God through the Lord, as John the Baptist said: "For God is able from the stones to raise up children to Abraham." [4727] Thus also the apostle says in the Epistle to the Galatians: "But ye, brethren, as Isaac was, are the children of the promise." [4728] And again, in the same Epistle, he plainly declares that they who have believed in Christ do receive Christ, the promise to Abraham thus saying, "The promises were spoken to Abraham, and to his seed. Now He does not say, And of seeds, as if [He spake] of many, but as of one, And to thy seed, which is Christ." [4729] And again, confirming his former words, he says, "Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore, that they which are of faith are the children of Abraham. But the Scripture, foreseeing that God would justify the heathen through faith, declared to Abraham beforehand, That in thee shall all nations be blessed. So then they which are of faith shall be blessed with faithful Abraham." [4730] Thus, then, they who are of faith shall be blessed with faithful Abraham, and these are the children of Abraham. Now God made promise of the earth to Abraham and his seed; yet neither Abraham nor his seed, that is, those who are justified by faith, do now receive any inheritance in it; but they shall receive it at the resurrection of the just. For God is true and faithful; and on this account He said, "Blessed are the meek, for they shall inherit the earth." [4731] __________________________________________________________________ [4720] Or, "gradually to comprehend God." [4721] Rom. viii. 19, etc. [4722] Gen. xiii. 13, 14. [4723] Gen. xiii. 17. [4724] Acts vii. 5; Heb. xi. 13. [4725] Gen. xxiii. 11. [4726] Gen. xv. 13. [4727] Luke iii. 8. [4728] Gal. iv. 28. [4729] Gal. iii. 16. [4730] Gal. iii. 6, etc. [4731] Matt. v. 5. __________________________________________________________________ Chapter XXXIII.--Further proofs of the same proposition, drawn from the promises made by Christ, when He declared that He would drink of the fruit of the vine with His disciples in His Father's kingdom, while at the same time He promised to reward them an hundred-fold, and to make them partake of banquets. The blessing pronounced by Jacob had pointed out this already, as Papias and the elders have interpreted it. 1. For this reason, when about to undergo His sufferings, that He might declare to Abraham and those with him the glad tidings of the inheritance being thrown open, [Christ], after He had given thanks while holding the cup, and had drunk of it, and given it to the disciples, said to them: "Drink ye all of it: this is My blood of the new covenant, which shall be shed for many for the remission of sins. But I say unto you, I will not drink henceforth of the fruit of this vine, until that day when I will drink it new with you in my Father's kingdom." [4732] Thus, then, He will Himself renew the inheritance of the earth, and will re-organize the mystery of the glory of [His] sons; as David says, "He who hath renewed the face of the earth." [4733] He promised to drink of the fruit of the vine with His disciples, thus indicating both these points: the inheritance of the earth in which the new fruit of the vine is drunk, and the resurrection of His disciples in the flesh. For the new flesh which rises again is the same which also received the new cup. And He cannot by any means be understood as drinking of the fruit of the vine when settled down with his [disciples] above in a super-celestial place; nor, again, are they who drink it devoid of flesh, for to drink of that which flows from the vine pertains to flesh, and not spirit. 2. And for this reason the Lord declared, "When thou makest a dinner or a supper, do not call thy friends, nor thy neighbours, nor thy kinsfolk, lest they ask thee in return, and so repay thee. But call the lame, the blind, and the poor, and thou shall be blessed, since they cannot recompense thee, but a recompense shall be made thee at the resurrection of the just." [4734] And again He says, "Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life." [4735] For what are the hundred-fold [rewards] in this word, the entertainments given to the poor, and the suppers for which a return is made? These are [to take place] in the times of the kingdom, that is, upon the seventh day, which has been sanctified, in which God rested from all the works which He created, which is the true Sabbath of the righteous, which they shall not be engaged in any earthly occupation; but shall have a table at hand prepared for them by God, supplying them with all sorts of dishes. 3. The blessing of Isaac with which he blessed his younger son Jacob has the same meaning, when he says, "Behold, the smell of my son is as the smell of a full field which the Lord has blessed." [4736] But "the field is the world." [4737] And therefore he added, "God give to thee of the dew of heaven, and of the fatness of the earth, plenty of corn and wine. And let the nations serve thee, and kings bow down to thee; and be thou lord over thy brother, and thy father's sons shall bow down to thee: cursed shall be he who shall curse thee, and blessed shall be he who shall bless thee." [4738] If any one, then, does not accept these things as referring to the appointed kingdom, he must fall into much contradiction and contrariety, as is the case with the Jews, who are involved in absolute perplexity. For not only did not the nations in this life serve this Jacob; but even after he had received the blessing, he himself going forth [from his home], served his uncle Laban the Syrian for twenty years; [4739] and not only was he not made lord of his brother, but he did himself bow down before his brother Esau, upon his return from Mesopotamia to his father, and offered many gifts to him. [4740] Moreover, in what way did he inherit much corn and wine here, he who emigrated to Egypt because of the famine which possessed the land in which he was dwelling, and became subject to Pharaoh, who was then ruling over Egypt? The predicted blessing, therefore, belongs unquestionably to the times of the kingdom, when the righteous shall bear rule upon their rising from the dead; [4741] when also the creation, having been renovated and set free, shall fructify with an abundance of all kinds of food, from the dew of heaven, and from the fertility of the earth: as the elders who saw John, the disciple of the Lord, related that they had heard from him how the Lord used to teach in regard to these times, and say: The days will come, in which vines shall grow, each having ten thousand branches, and in each branch ten thousand twigs, and in each true [4742] twig ten thousand shoots, and in each one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five and twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, [4743] another shall cry out, "I am a better cluster, take me; bless the Lord through me." In like manner [the Lord declared] that a grain of wheat would produce ten thousand ears, and that every ear should have ten thousand grains, and every grain would yield ten pounds (quinque bilibres) of clear, pure, fine flour; and that all other fruit-bearing trees, [4744] and seeds and grass, would produce in similar proportions (secundum congruentiam iis consequentem); and that all animals feeding [only] on the productions of the earth, should [in those days] become peaceful and harmonious among each other, and be in perfect subjection to man. 4. And these things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled (suntetagmena) by him. [4745] And he says in addition, "Now these things are credible to believers." And he says that, "when the traitor Judas did not give credit to them, and put the question, How then can things about to bring forth so abundantly be wrought by the Lord?' the Lord declared, They who shall come to these [times] shall see.' " When prophesying of these times, therefore, Esaias says: "The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp's den, into the nest also of the adder's brood; and they shall do no harm, nor have power to hurt anything in my holy mountain." And again he says, in recapitulation, "Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, saith the Lord." [4746] I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is rich in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions? __________________________________________________________________ [4732] Matt. xxvi. 27. [4733] Ps. civ. 30. [4734] Luke xiv. 12, 13. [4735] Matt. xix. 29; Luke xviii. 29, 30. [4736] Gen. xxvii. 27, etc. [4737] Matt. xiii. 38. [4738] Gen. xxvii. 28, 29. [4739] Gen. xxxi. 41. [4740] Gen. xxxiii. 3. [4741] From this to the end of the section there is an Armenian version extant, to be found in the Spicil. Solesm. i. p. 1, edited by M. Pitra, Paris 1852, and which was taken by him from an Armenian ms. in the Mechitarist Library at Venice, described as being of the twelfth century. [4742] This word "true" is not found in the Armenian. [4743] Or, following Arm. vers., "But if any one shall lay hold of an holy cluster." [4744] The Arm. vers. is here followed; the old Latin reads, "Et reliqua autem poma." [4745] [See pp. 151-154, this volume.] [4746] Isa. xl. 6, etc. __________________________________________________________________ Chapter XXXIV.--He fortifies his opinions with regard to the temporal and earthly kingdom of the saints after their resurrection, by the various testimonies of Isaiah, Ezekiel, Jeremiah, and Daniel; also by the parable of the servants watching, to whom the Lord promised that He would minister. 1. Then, too, Isaiah himself has plainly declared that there shall be joy of this nature at the resurrection of the just, when he says: "The dead shall rise again; those, too, who are in the tombs shall arise, and those who are in the earth shall rejoice. For the dew from Thee is health to them." [4747] And this again Ezekiel also says: "Behold, I will open your tombs, and will bring you forth out of your graves; when I will draw my people from the sepulchres, and I will put breath in you, and ye shall live; and I will place you on your own land, and ye shall know that I am the Lord." [4748] And again the same speaks thus: "These things saith the Lord, I will gather Israel from all nations whither they have been driven, and I shall be sanctified in them in the sight of the sons of the nations: and they shall dwell in their own land, which I gave to my servant Jacob. And they shall dwell in it in peace; and they shall build houses, and plant vineyards, and dwell in hope, when I shall cause judgment to fall among all who have dishonoured them, among those who encircle them round about; and they shall know that I am the Lord their God, and the God of their fathers." [4749] Now I have shown a short time ago that the church is the seed of Abraham; and for this reason, that we may know that He who in the New Testament "raises up from the stones children unto Abraham," [4750] is He who will gather, according to the Old Testament, those that shall be saved from all the nations, Jeremiah says: "Behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, who led the children of Israel from the north, and from every region whither they had been driven; He will restore them to their own land which He gave to their fathers." [4751] 2. That the whole creation shall, according to God's will, obtain a vast increase, that it may bring forth and sustain fruits such [as we have mentioned], Isaiah declares: "And there shall be upon every high mountain, and upon every prominent hill, water running everywhere in that day, when many shall perish, when walls shall fall. And the light of the moon shall be as the light of the sun, seven times that of the day, when He shall heal the anguish of His people, and do away with the pain of His stroke." [4752] Now "the pain of the stroke" means that inflicted at the beginning upon disobedient man in Adam, that is, death; which [stroke] the Lord will heal when He raises us from the dead, and restores the inheritance of the fathers, as Isaiah again says: "And thou shall be confident in the Lord, and He will cause thee to pass over the whole earth, and feed thee with the inheritance of Jacob thy father." [4753] This is what the Lord declared: "Happy are those servants whom the Lord when He cometh shall find watching. Verily I say unto you, that He shall gird Himself, and make them to sit down [to meat], and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He shall make them sit down, and minister to them; or if this be in the second, or it be in the third, blessed are they." [4754] Again John also says the very same in the Apocalypse: "Blessed and holy is he who has part in the first resurrection." [4755] Then, too, Isaiah has declared the time when these events shall occur; he says: "And I said, Lord, how long? Until the cities be wasted without inhabitant, and the houses be without men, and the earth be left a desert. And after these things the Lord shall remove us men far away (longe nos faciet Deus homines), and those who shall remain shall multiply upon the earth." [4756] Then Daniel also says this very thing: "And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him." [4757] And lest the promise named should be understood as referring to this time, it was declared to the prophet: "And come thou, and stand in thy lot at the consummation of the days." [4758] 3. Now, that the promises were not announced to the prophets and the fathers alone, but to the Churches united to these from the nations, whom also the Spirit terms "the islands" (both because they are established in the midst of turbulence, suffer the storm of blasphemies, exist as a harbour of safety to those in peril, and are the refuge of those who love the height [of heaven], and strive to avoid Bythus, that is, the depth of error), Jeremiah thus declares: "Hear the word of the Lord, ye nations, and declare it to the isles afar off; say ye, that the Lord will scatter Israel, He will gather him, and keep him, as one feeding his flock of sheep. For the Lord hath redeemed Jacob, and rescued him from the hand of one stronger than he. And they shall come and rejoice in Mount Zion, and shall come to what is good, and into a land of wheat, and wine, and fruits, of animals and of sheep; and their soul shall be as a tree bearing fruit, and they shall hunger no more. At that time also shall the virgins rejoice in the company of the young men: the old men, too, shall be glad, and I will turn their sorrow into joy; and I will make them exult, and will magnify them, and satiate the souls of the priests the sons of Levi; and my people shall be satiated with my goodness." [4759] Now, in the preceding book [4760] I have shown that all the disciples of the Lord are Levites and priests, they who used in the temple to profane the Sabbath, but are blameless. [4761] Promises of such a nature, therefore, do indicate in the clearest manner the feasting of that creation in the kingdom of the righteous, which God promises that He will Himself serve. 4. Then again, speaking of Jerusalem, and of Him reigning there, Isaiah declares, "Thus saith the Lord, Happy is he who hath seed in Zion, and servants in Jerusalem. Behold, a righteous king shall reign, and princes shall rule with judgment." [4762] And with regard to the foundation on which it shall be rebuilt, he says: "Behold, I will lay in order for thee a carbuncle stone, and sapphire for thy foundations; and I will lay thy ramparts with jasper, and thy gates with crystal, and thy wall with choice stones: and all thy children shall be taught of God, and great shall be the peace of thy children; and in righteousness shalt thou be built up." [4763] And yet again does he say the same thing: "Behold, I make Jerusalem a rejoicing, and my people [a joy]; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature [one], nor an old man who does not fulfil his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in thee; for the works of their hands shall endure." [4764] __________________________________________________________________ [4747] Isa. xxvi. 19. [4748] Ezek. xxxvii. 12, etc. [4749] Ezek. xxviii. 25, 26. [4750] Matt. iii. 9. [4751] Jer. xxiii. 6, 7. [4752] Isa. xxx. 25, 26. [4753] Isa. lviii. 14. [4754] Luke xii. 37, 38. [4755] Rev. xx. 6. [4756] Isa. vi. 11. [4757] Dan. vii. 27. [4758] Dan. xii. 13. [4759] Jer. xxxi. 10, etc. [4760] See. iv. 8, 3. [4761] Matt. xii. 5. [4762] Isa. xxxi. 9, Isa. xxxii. 1. [4763] Isa. liv. 11-14. [4764] Isa. lxv. 18. __________________________________________________________________ Chapter XXXV.--He contends that these testimonies already alleged cannot be understood allegorically of celestial blessings, but that they shall have their fulfilment after the coming of Antichrist, and the resurrection, in the terrestrial Jerusalem. To the former prophecies he subjoins others drawn from Isaiah, Jeremiah, and the Apocalypse of John. 1. If, however, any shall endeavour to allegorize [prophecies] of this kind, they shall not be found consistent with themselves in all points, and shall be confuted by the teaching of the very expressions [in question]. For example: "When the cities" of the Gentiles "shall be desolate, so that they be not inhabited, and the houses so that there shall be no men in them and the land shall be left desolate." [4765] "For, behold," says Isaiah, "the day of the Lord cometh past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it." [4766] And again he says, "Let him be taken away, that he behold not the glory of God." [4767] And when these things are done, he says, "God will remove men far away, and those that are left shall multiply in the earth." [4768] "And they shall build houses, and shall inhabit them themselves: and plant vineyards, and eat of them themselves." [4769] For all these and other words were unquestionably spoken in reference to the resurrection of the just, which takes place after the coming of Antichrist, and the destruction of all nations under his rule; in [the times of] which [resurrection] the righteous shall reign in the earth, waxing stronger by the sight of the Lord: and through Him they shall become accustomed to partake in the glory of God the Father, and shall enjoy in the kingdom intercourse and communion with the holy angels, and union with spiritual beings; and [with respect to] those whom the Lord shall find in the flesh, awaiting Him from heaven, and who have suffered tribulation, as well as escaped the hands of the Wicked one. For it is in reference to them that the prophet says: "And those that are left shall multiply upon the earth," And Jeremiah [4770] the prophet has pointed out, that as many believers as God has prepared for this purpose, to multiply those left upon earth, should both be under the rule of the saints to minister to this Jerusalem, and that [His] kingdom shall be in it, saying, "Look around Jerusalem towards the east, and behold the joy which comes to thee from God Himself. Behold, thy sons shall come whom thou hast sent forth: they shall come in a band from the east even unto the west, by the word of that Holy One, rejoicing in that splendour which is from thy God. O Jerusalem, put off thy robe of mourning and of affliction, and put on that beauty of eternal splendour from thy God. Gird thyself with the double garment of that righteousness proceeding from thy God; place the mitre of eternal glory upon thine head. For God will show thy glory to the whole earth under heaven. For thy name shall for ever be called by God Himself, the peace of righteousness and glory to him that worships God. Arise, Jerusalem, stand on high, and look towards the east, and behold thy sons from the rising of the sun, even to the west, by the Word of that Holy One, rejoicing in the very remembrance of God. For the footmen have gone forth from thee, while they were drawn away by the enemy. God shall bring them in to thee, being borne with glory as the throne of a kingdom. For God has decreed that every high mountain shall be brought low, and the eternal hills, and that the valleys be filled, so that the surface of the earth be rendered smooth, that Israel, the glory of God, may walk in safety. The woods, too, shall make shady places, and every sweet-smelling tree shall be for Israel itself by the command of God. For God shall go before with joy in the light of His splendour, with the pity and righteousness which proceeds from Him." 2. Now all these things being such as they are, cannot be understood in reference to super-celestial matters; "for God," it is said, "will show to the whole earth that is under heaven thy glory." But in the times of the kingdom, the earth has been called again by Christ [to its pristine condition], and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, "Behold, I have depicted thy walls upon my hands, and thou art always in my sight." [4771] And the apostle, too, writing to the Galatians, says in like manner, "But the Jerusalem which is above is free, which is the mother of us all." [4772] He does not say this with any thought of an erratic Æon, or of any other power which departed from the Pleroma, or of Prunicus, but of the Jerusalem which has been delineated on [God's] hands. And in the Apocalypse John saw this new [Jerusalem] descending upon the new earth. [4773] For after the times of the kingdom, he says, "I saw a great white throne, and Him who sat upon it, from whose face the earth fled away, and the heavens; and there was no more place for them." [4774] And he sets forth, too, the things connected with the general resurrection and the judgment, mentioning "the dead, great and small." "The sea," he says, "gave up the dead which it had in it, and death and hell delivered up the dead that they contained; and the books were opened. Moreover," he says, "the book of life was opened, and the dead were judged out of those things that were written in the books, according to their works; and death and hell were sent into the lake of fire, the second death." [4775] Now this is what is called Gehenna, which the Lord styled eternal fire. [4776] "And if any one," it is said, "was not found written in the book of life, he was sent into the lake of fire." [4777] And after this, he says, "I saw a new heaven and a new earth, for the first heaven and earth have passed away; also there was no more sea. And I saw the holy city, new Jerusalem, coming down from heaven, as a bride adorned for her husband." "And I heard," it is said, "a great voice from the throne, saying, Behold, the tabernacle of God is with men, and He will dwell with them; and they shall be His people, and God Himself shall be with them as their God. And He will wipe away every tear from their eyes; and death shall be no more, neither sorrow, nor crying, neither shall there be any more pain, because the former things have passed away." [4778] Isaiah also declares the very same: "For there shall be a new heaven and a new earth; and there shall be no remembrance of the former, neither shall the heart think about them, but they shall find in it joy and exultation." [4779] Now this is what has been said by the apostle: "For the fashion of this world passeth away." [4780] To the same purpose did the Lord also declare, "Heaven and earth shall pass away." [4781] When these things, therefore, pass away above the earth, John, the Lord's disciple, says that the new Jerusalem above shall [then] descend, as a bride adorned for her husband; and that this is the tabernacle of God, in which God will dwell with men. Of this Jerusalem the former one is an image--that Jerusalem of the former earth in which the righteous are disciplined beforehand for incorruption and prepared for salvation. And of this tabernacle Moses received the pattern in the mount; [4782] and nothing is capable of being allegorized, but all things are stedfast, and true, and substantial, having been made by God for righteous men's enjoyment. For as it is God truly who raises up man, so also does man truly rise from the dead, and not allegorically, as I have shown repeatedly. And as he rises actually, so also shall he be actually disciplined beforehand for incorruption, and shall go forwards and flourish in the times of the kingdom, in order that he may be capable of receiving the glory of the Father. Then, when all things are made new, he shall truly dwell in the city of God. For it is said, "He that sitteth on the throne said, Behold, I make all things new. And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done." [4783] And this is the truth of the matter. __________________________________________________________________ [4765] Isa. vi. 11. [4766] Isa. xiii. 9. [4767] Isa. xxvi. 10. [4768] Isa. vi. 12. [4769] Isa. lxv. 21. [4770] The long quotation following is not found in Jeremiah, but in the apocryphal book of Baruch iv. 36, etc., and the whole of Baruch v. [4771] Isa. xlix. 16. [4772] Gal. iv. 26. [4773] Rev. xxi. 2. [4774] Rev. xx. 11. [4775] Rev. xx. 12-14. [4776] Matt. xxv. 41. [4777] Rev. xx. 15. [4778] Rev. xxi. 1-4. [4779] Isa. lxv. 17, 18. [4780] 1 Cor. vii. 31. [4781] Matt. xxvi. 35. [4782] Ex. xxv. 40. [4783] Rev. xxi. 5, 6. __________________________________________________________________ Chapter XXXVI.--Men shall be actually raised: the world shall not be annihilated; but there shall be various mansions for the saints, according to the rank allotted to each individual. All things shall be subject to God the Father, and so shall He be all in all. 1. For since there are real men, so must there also be a real establishment (plantationem), that they vanish not away among non-existent things, but progress among those which have an actual existence. For neither is the substance nor the essence of the creation annihilated (for faithful and true is He who has established it), but "the fashion of the world passeth away;" [4784] that is, those things among which transgression has occurred, since man has grown old in them. And therefore this [present] fashion has been formed temporary, God foreknowing all things; as I have pointed out in the preceding book, [4785] and have also shown, as far as was possible, the cause of the creation of this world of temporal things. But when this [present] fashion [of things] passes away, and man has been renewed, and flourishes in an incorruptible state, so as to preclude the possibility of becoming old, [then] there shall be the new heaven and the new earth, in which the new man shall remain [continually], always holding fresh converse with God. And since (or, that) these things shall ever continue without end, Isaiah declares, "For as the new heavens and the new earth which I do make, continue in my sight, saith the Lord, so shall your seed and your name remain." [4786] And as the presbyters say, Then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of paradise, and others shall possess the splendour of the city; for everywhere the Saviour [4787] shall be seen according as they who see Him shall be worthy. 2. [They say, moreover], that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, "In My Father's house are many mansions." [4788] For all things belong to God, who supplies all with a suitable dwelling-place; even as His Word says, that a share is allotted to all by the Father, according as each person is or shall be worthy. And this is the couch on which the guests shall recline, having been invited to the wedding. [4789] The presbyters, the disciples of the apostles, affirm that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; also that they ascend through the Spirit to the Son, and through the Son to the Father, and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, "For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death." [4790] For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. "But when He saith, All things shall be subdued unto Him, it is manifest that He is excepted who did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all." [4791] 3. John, therefore, did distinctly foresee the first "resurrection of the just," [4792] and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize [with his vision]. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom. The apostle, too, has confessed that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God. [4793] And in all these things, and by them all, the same God the Father is manifested, who fashioned man, and gave promise of the inheritance of the earth to the fathers, who brought it (the creature) forth [from bondage] at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man, [4794] For there is the one Son, who accomplished His Father's will; and one human race also in which the mysteries of God are wrought, "which the angels desire to look into;" [4795] and they are not able to search out the wisdom of God, by means of which His handiwork, confirmed and incorporated with His Son, is brought to perfection; that His offspring, the First-begotten Word, should descend to the creature (facturam), that is, to what had been moulded (plasma), and that it should be contained by Him; and, on the other hand, the creature should contain the Word, and ascend to Him, passing beyond the angels, and be made after the image and likeness of God. [4796] __________________________________________________________________ [4784] 1 Cor. vii. 31. [4785] Lib. iv. 5, 6. [4786] Isa. lxvi. 22. [4787] Thus in a Greek fragment; in the Old Latin, Deus. [4788] John xiv. 2. [4789] Matt. xxii. 10. [4790] 1 Cor. xv. 25, 26. [4791] 1 Cor. xv. 27, 28. [4792] Luke xiv. 14. [4793] Rom. viii. 21. [4794] 1 Cor. ii. 9; Isa. lxiv. 4. [4795] 1 Pet. i. 12. [4796] Grabe and others suppose that some part of the work has been lost, so that the above was not its original conclusion. __________________________________________________________________ irenaeus fragments_of_the_lost_writings_of_irenaeus anf01 irenaeus-fragments_of_the_lost_writings_of_irenaeus Fragments from the Lost Writings of Irenæus http://www.ccel.org/ccel/schaff/anf01.ix.viii.html __________________________________________________________________ Fragments from the Lost Writings of Irenæus __________________________________________________________________ __________________________________________________________________ I. I adjure thee, who shalt transcribe this book, [4797] by our Lord Jesus Christ, and by His glorious appearing, when He comes to judge the living and the dead, that thou compare what thou hast transcribed, and be careful to set it right according to this copy from which thou hast transcribed; also, that thou in like manner copy down this adjuration, and insert it in the transcript. __________________________________________________________________ [4797] This fragment is quoted by Eusebius, Hist. Eccl., v. 20. It occurred at the close of the lost treatise of Irenæus entitled De Ogdoade. __________________________________________________________________ II. These [4798] opinions, Florinus, that I may speak in mild terms, are not of sound doctrine; these opinions are not consonant to the Church, and involve their votaries in the utmost impiety; these opinions, even the heretics beyond the Church's pale have never ventured to broach; these opinions, those presbyters who preceded us, and who were conversant with the apostles, did not hand down to thee. For, while I was yet a boy, I saw thee in Lower Asia with Polycarp, distinguishing thyself in the royal court, [4799] and endeavouring to gain his approbation. For I have a more vivid recollection of what occurred at that time than of recent events (inasmuch as the experiences of childhood, keeping pace with the growth of the soul, become incorporated with it); so that I can even describe the place where the blessed Polycarp used to sit and discourse-- his going out, too, and his coming in--his general mode of life and personal appearance, together with the discourses which he delivered to the people; also how he would speak of his familiar intercourse with John, and with the rest of those who had seen the Lord; and how he would call their words to remembrance. Whatsoever things he had heard from them respecting the Lord, both with regard to His miracles and His teaching, Polycarp having thus received [information] from the eye-witnesses of the Word of life, would recount them all in harmony with the Scriptures. These things, through, God's mercy which was upon me, I then listened to attentively, and treasured them up not on paper, but in my heart; and I am continually, by God's grace, revolving these things accurately in my mind. And I can bear witness before God, that if that blessed and apostolical presbyter had heard any such thing, he would have cried out, and stopped his ears, exclaiming as he was wont to do: "O good God, for what times hast Thou reserved me, that I should endure these things?" And he would have fled from the very spot where, sitting or standing, he had heard such words. This fact, too, can be made clear, from his Epistles which he despatched, whether to the neighbouring Churches to confirm them, or to certain of the brethren, admonishing and exhorting them. __________________________________________________________________ [4798] This interesting extract we also owe to Eusebius, who (ut sup.) took it from the work De Ogdoade, written after this former friend of Irenæus had lapsed to Valentinianism. Florinus had previously held that God was the author of evil, which sentiment Irenæus opposed in a treatise, now lost, called peri monarchias. [4799] Comp. p. 32, this volume, and Phil. iv. 22. __________________________________________________________________ III. For [4800] the controversy is not merely as regards the day, but also as regards the form itself of the fast. [4801] For some consider themselves bound to fast one day, others two days, others still more, while others [do so during] forty: the diurnal and the nocturnal hours they measure out together as their [fasting] day. [4802] And this variety among the observers [of the fasts] had not its origin in our time, but long before in that of our predecessors, some of whom probably, being not very accurate in their observance of it, handed down to posterity the custom as it had, through simplicity or private fancy, been [introduced among them]. And yet nevertheless all these lived in peace one with another, and we also keep peace together. Thus, in fact, the difference [in observing] the fast establishes the harmony of [our common] faith. [4803] And the presbyters preceding Soter in the government of the Church which thou dost now rule--I mean, Anicetus and Pius, Hyginus and Telesphorus, and Sixtus--did neither themselves observe it [after that fashion], nor permit those with them [4804] to do so. Notwithstanding this, those who did not keep [the feast in this way] were peacefully disposed towards those who came to them from other dioceses in which it was [so] observed although such observance was [felt] in more decided contrariety [as presented] to those who did not fall in with it; and none were ever cast out [of the Church] for this matter. On the contrary, those presbyters who preceded thee, and who did not observe [this custom], sent the Eucharist to those of other dioceses who did observe it. [4805] And when the blessed Polycarp was sojourning in Rome in the time of Anicetus, although a slight controversy had arisen among them as to certain other points, they were at once well inclined towards each other [with regard to the matter in hand], not willing that any quarrel should arise between them upon this head. For neither could Anicetus persuade Polycarp to forego the observance [in his own way], inasmuch as these things had been always [so] observed by John the disciple of our Lord, and by other apostles with whom he had been conversant; nor, on the other hand, could Polycarp succeed in persuading Anicetus to keep [the observance in his way], for he maintained that he was bound to adhere to the usage of the presbyters who preceded him. And in this state of affairs they held fellowship with each other; and Anicetus conceded to Polycarp in the Church the celebration of the Eucharist, by way of showing him respect; so that they parted in peace one from the other, maintaining peace with the whole Church, both those who did observe [this custom] and those who did not. [4806] __________________________________________________________________ [4800] See pp. 31 and 312, of this volume. We are indebted again to Eusebius for this valuable fragment from the Epistle of Irenæus to Victor Bishop of Rome (Hist. Eccl., v. 24; copied also by Nicephorus, iv. 39). It appears to have been a synodical epistle to the head of the Roman Church, the historian saying that it was written by Irenæus, "in the name of (ek prosopou) those brethren over whom he ruled throughout Gaul." Neither are these expressions to be limited to the Church at Lyons, for the same authority records (v. 23) that it was the testimony "of the dioceses throughout Gaul, which Irenæus superintended" (Harvey). [4801] According to Harvey, the early paschal controversy resolved itself into two particulars: (a) as regards the precise day on which our Lord's resurrection should be celebrated; (b) as regards the custom of the fast preceding it. [4802] Both reading and punctuation are here subjects of controversy. We have followed Massuet and Harvey. [4803] "The observance of a day, though not everywhere the same, showed unity, so far as faith in the Lord's resurrection was concerned."--Harvey. [4804] Following the reading of Rufinus, the ordinary text has met' autous, i.e., after them. [4805] This practice was afterwards forbidden by the Council of Laodicea [held about a.d. 360]. [4806] It was perhaps in reference to this pleasing episode in the annals of the Church, that the Council of Arles, a.d. 314, decreed that the holy Eucharist should be consecrated by any foreign bishop present at its celebration. __________________________________________________________________ IV. As [4807] long as any one has the means of doing good to his neighbours, and does not do so, he shall be reckoned a stranger to the love of the Lord. [4808] __________________________________________________________________ [4807] Quoted by Maximus Bishop of Turin, a.d. 422, Serm. vii. de Eleemos., as from the Epistle to Pope Victor. It is also found in some other ancient writers. [4808] One of the mss. reads here tou Theou, of God. __________________________________________________________________ V. The [4809] will and the energy of God is the effective and foreseeing cause of every time and place and age, and of every nature. The will is the reason (logos) of the intellectual soul, which [reason] is within us, inasmuch as it is the faculty belonging to it which is endowed with freedom of action. The will is the mind desiring [some object], and an appetite possessed of intelligence, yearning after that thing which is desired. __________________________________________________________________ [4809] Also quoted by Maximus Turinensis, Op. ii. 152, who refers it to Irenæus's Sermo de Fide, which work, not being referred to by Eusebius or Jerome, causes Massuet to doubt the authenticity of the fragment. Harvey, however, accepts it. __________________________________________________________________ VI. Since [4810] God is vast, and the Architect of the world, and omnipotent, He created things that reach to immensity both by the Architect of the world and by an omnipotent will, and with a new effect, potently and efficaciously, in order that the entire fulness of those things which have been produced might come into being, although they had no previous existence--that is, whatever does not fall under [our] observation, and also what lies before our eyes. And so does He contain all things in particular, and leads them on to their own proper result, on account of which they were called into being and produced, in no way changed into anything else than what it (the end) had originally been by nature. For this is the property of the working of God, not merely to proceed to the infinitude of the understanding, or even to overpass [our] powers of mind, reason and speech, time and place, and every age; but also to go beyond substance, and fulness or perfection. __________________________________________________________________ [4810] We owe this fragment also to Maximus, who quoted it from the same work, de Fide, written by Irenæus to Demetrius, a deacon of Vienne. This and the last fragment were first printed by Feuardentius, who obtained them from Faber; no reference, however, being given as to the source from whence the Latin version was derived. The Greek of the Fragment vi. is not extant. __________________________________________________________________ VII. This [4811] [custom], of not bending the knee upon Sunday, is a symbol of the resurrection, through which we have been set free, by the grace of Christ, from sins, and from death, which has been put to death under Him. Now this custom took its rise from apostolic times, as the blessed Irenæus, the martyr and bishop of Lyons, declares in his treatise On Easter, in which he makes mention of Pentecost also; upon which [feast] we do not bend the knee, because it is of equal significance with the Lord's day, for the reason already alleged concerning it. __________________________________________________________________ [4811] Taken from a work (Quæs. et Resp. ad Othod.) ascribed to Justin Martyr, but certainly written after the Nicene Council. It is evident that this is not an exact quotation from Irenæus, but a summary of his words. The "Sunday" here referred to must be Easter Sunday. Massuet's emendation of the text has been adopted, ep' autou for ep' auton. __________________________________________________________________ VIII. For [4812] as the ark [of the covenant] was gilded within and without with pure gold, so was also the body of Christ pure and resplendent; for it was adorned within by the Word, and shielded without by the Spirit, in order that from both [materials] the splendour of the natures might be clearly shown forth. __________________________________________________________________ [4812] Cited by Leontius of Byzantium, who flourished about the year a.d. 600; but he does not mention the writing of Irenæus from which it is extracted. Massuet conjectures that it is from the De Ogdoade, addressed to the apostate Florinus. __________________________________________________________________ IX. Ever, [4813] indeed, speaking well of the deserving, but never ill of the undeserving, we also shall attain to the glory and kingdom of God. __________________________________________________________________ [4813] This fragment and the next three are from the Parallela of John of Damascus. Frag. ix. x. xii. seem to be quotations from the treatise of Irenæus on the resurrection. No. xi. is extracted from his Miscellaneous Dissertations, a work mentioned by Eusebius, biblion ti dialexeon diaphoron. __________________________________________________________________ X. It is indeed proper to God, and befitting His character, to show mercy and pity, and to bring salvation to His creatures, even though they be brought under danger of destruction. "For with Him," says the Scripture, "is propitiation." [4814] __________________________________________________________________ [4814] Ps. cxxx. 7. __________________________________________________________________ XI. The business of the Christian is nothing else than to be ever preparing for death (melepan apothneskein). __________________________________________________________________ XII. We therefore have formed the belief that [our] bodies also do rise again. For although they go to corruption, yet they do not perish; for the earth, receiving the remains, preserves them, even like fertile seed mixed with more fertile ground. Again, as a bare grain is sown, and, germinating by the command of God its Creator, rises again, clothed upon and glorious, but not before it has died and suffered decomposition, and become mingled with the earth; so [it is seen from this, that] we have not entertained a vain belief in the resurrection of the body. But although it is dissolved at the appointed time, because of the primeval disobedience, it is placed, as it were, in the crucible of the earth, to be recast again; not then as this corruptible [body], but pure, and no longer subject to decay: so that to each body its own soul shall be restored; and when it is clothed upon with this, it shall not experience sorrow, but shall rejoice, continuing permanently in a state of purity, having for its companion a just consort, not an insidious one, possessing in every respect the things pertaining to it, it shall receive these with perfect accuracy; [4815] it shall not receive bodies diverse from what they had been, nor delivered from suffering or disease, nor as [rendered] glorious, but as they departed this life, in sins or in righteous actions: and such as they were, such shall they be clothed with upon resuming life; and such as they were in unbelief, such shall they be faithfully judged. __________________________________________________________________ [4815] This sentence in the original seems incomplete; we have followed the conjectural restoration of Harvey. __________________________________________________________________ XIII. For [4816] when the Greeks, having arrested the slaves of Christian catechumens, then used force against them, in order to learn from them some secret thing [practised] among Christians, these slaves, having nothing to say that would meet the wishes of their tormentors, except that they had heard from their masters that the divine communion was the body and blood of Christ, and imagining that it was actually flesh and blood, gave their inquisitors answer to that effect. Then these latter, assuming such to be the case with regard to the practices of Christians, gave information regarding it to other Greeks, and sought to compel the martyrs Sanctus and Blandina to confess, under the influence of torture, [that the allegation was correct]. To these men Blandina replied very admirably in these words: "How should those persons endure such [accusations], who, for the sake of the practice [of piety], did not avail themselves even of the flesh that was permitted [them to eat]?" __________________________________________________________________ [4816] "This extract is found in OEcumenius upon 1 Pet. c. iii. p. 198; and the words used by him indicate, as Grabe has justly observed, that he only condensed a longer passage."--Harvey. __________________________________________________________________ XIV. How [4817] is it possible to say that the serpent, created by God dumb and irrational, was endowed with reason and speech? For if it had the power of itself to speak, to discern, to understand, and to reply to what was spoken by the woman, there would have been nothing to prevent every serpent from doing this also. If, however, they say again that it was according to the divine will and dispensation that this [serpent] spake with a human voice to Eve, they render God the author of sin. Neither was it possible for the evil demon to impart speech to a speechless nature, and thus from that which is not to produce that which is; for if that were the case, he never would have ceased (with the view of leading men astray) from conferring with and deceiving them by means of serpents, and beasts, and birds. From what quarter, too, did it, being a beast, obtain information regarding the injunction of God to the man given to him alone, and in secret, not even the woman herself being aware of it? Why also did it not prefer to make its attack upon the man instead of the woman? And if thou sayest that it attacked her as being the weaker of the two, [I reply that], on the contrary, she was the stronger, since she appears to have been the helper of the man in the transgression of the commandment. For she did by herself alone resist the serpent, and it was after holding out for a while and making opposition that she ate of the tree, being circumvented by craft; whereas Adam, making no fight whatever, nor refusal, partook of the fruit handed to him by the woman, which is an indication of the utmost imbecility and effeminacy of mind. And the woman indeed, having been vanquished in the contest by a demon, is deserving of pardon; but Adam shall deserve none, for he was worsted by a woman,--he who, in his own person, had received the command from God. But the woman, having heard of the command from Adam, treated it with contempt, either because she deemed it unworthy of God to speak by means of it, or because she had her doubts, perhaps even held the opinion that the command was given to her by Adam of his own accord. The serpent found her working alone, so that he was enabled to confer with her apart. Observing her then either eating or not eating from the trees, he put before her the fruit of the [forbidden] tree. And if he saw her eating, it is manifest that she was partaker of a body subject to corruption. "For everything going in at the mouth, is cast out into the draught." [4818] If then corruptible, it is obvious that she was also mortal. But if mortal, then there was certainly no curse; nor was that a [condemnatory] sentence, when the voice of God spake to the man, "For earth thou art, and unto earth shall thou return," [4819] as the true course of things proceeds [now and always]. Then again, if the serpent observed the woman not eating, how did he induce her to eat who never had eaten? And who pointed out to this accursed man-slaying serpent that the sentence of death pronounced against them by God would not take [immediate] effect, when He said, "For in the day that ye eat thereof, ye shall surely die?" And not this merely, but that along with the impunity [4820] [attending their sin] the eyes of those should be opened who had not seen until then? But with the opening [of their eyes] referred to, they made entrance upon the path of death. __________________________________________________________________ [4817] From the Contemplations of Anastasius Sinaita, who flourished a.d. 685. Harvey doubts as to this fragment being a genuine production of Irenæus; and its whole style of reasoning confirms the suspicion. [4818] Matt. xv. 17. [4819] Gen. iii. 19. [4820] The Greek reads the barbarous word athrixia, which Massuet thinks is a corruption of athanasia, immortality. We have, however, followed the conjecture of Harvey, who would substitute aplexia, which seems to agree better with the context. __________________________________________________________________ XV. When, [4821] in times of old, Balaam spake these things in parables, he was not acknowledged; and now, when Christ has appeared and fulfilled them, He was not believed. Wherefore [Balaam], foreseeing this, and wondering at it, exclaimed, "Alas! alas! who shall live when God brings these things to pass?" [4822] __________________________________________________________________ [4821] This and the eight following fragments may be referred to the Miscellaneous Dissertations of our author; see note on Frag. ix. They are found in three mss. in the Imperial Collection at Paris, on the Pentateuch, Joshua, Judges, and Ruth. [4822] Num. xxiv. 23. __________________________________________________________________ XVI. Expounding again the law to that generation which followed those who were slain in the wilderness, he published Deuteronomy; not as giving to them a different law from that which had been appointed for their fathers, but as recapitulating this latter, in order that they, by hearing what had happened to their fathers, might fear God with their whole heart. __________________________________________________________________ XVII. By these Christ was typified, and acknowledged, and brought into the world; for He was prefigured in Joseph: then from Levi and Judah He was descended according to the flesh, as King and Priest; and He was acknowledged by Simeon in the temple: through Zebulon He was believed in among the Gentiles, as says the prophet, "the land of Zabulon;" [4823] and through Benjamin [that is, Paul] He was glorified, by being preached throughout all the world. [4824] __________________________________________________________________ [4823] Isa. ix. 1. [4824] Compare the statement of Clemens Romanus (page 6 of this volume), where, speaking of St. Paul, he says: "After preaching both in the east and west ... having taught righteousness to the whole world, and come to the extreme limit of the west." __________________________________________________________________ XVIII. And this was not without meaning; but that by means of the number of the ten men, [4825] he (Gideon) might appear as having Jesus for a helper, as [is indicated] by the compact entered into with them. And when he did not choose to partake with them in their idol-worship, they threw the blame upon him: for "Jerubbaal" signifies the judgment-seat of Baal. __________________________________________________________________ [4825] See Judg. vi. 27. It is not very clear how Irenæus makes out this allegory, but it is thought that he refers to the initial letter in the name 'Iesous, which stands for ten in the Greek enumeration. Compare the Epistle of Barnabas, cap. ix. p. 143, of this volume. __________________________________________________________________ XIX. "Take unto thee Joshua ('Iesoun) the son of Nun." [4826] For it was proper that Moses should lead the people out of Egypt, but that Jesus (Joshua) should lead them into the inheritance. Also that Moses, as was the case with the law, should cease to be, but that Joshua ('Iesoun), as the word, and no untrue type of the Word made flesh (enupostatou), should be a preacher to the people. Then again, [it was fit] that Moses should give manna as food to the fathers, but Joshua wheat; [4827] as the first-fruits of life, a type of the body of Christ, as also the Scripture declares that the manna of the Lord ceased when the people had eaten wheat from the land. [4828] __________________________________________________________________ [4826] Num. xxvii. 18. [4827] Harvey conceives the reading here (which is doubtful) to have been ton neon siton, the new wheat; and sees an allusion to the wave-sheaf of the new corn offered in the temple on the morning of our Lord's resurrection. [4828] Josh. v. 12. __________________________________________________________________ XX. "And [4829] he laid his hands upon him." [4830] The countenance of Joshua was also glorified by the imposition of the hands of Moses, but not to the same degree [as that of Moses]. Inasmuch, then, as he had obtained a certain degree of grace, [the Lord] said, "And thou shall confer upon him of thy glory." [4831] For [in this case] the thing given does not cease to belong to the giver. __________________________________________________________________ [4829] Massuet seems to more than doubt the genuineness of this fragment and the next, and would ascribe them to the pen of Apollinaris, bishop of Hierapolis in Phrygia, a contemporary of Irenæus. Harvey passes over these two fragments. [4830] Num. xxvii. 23. [4831] Num. xxvii. 20. __________________________________________________________________ XXI. But he does not give, as Christ did, by means of breathing, because he is not the fount of the Spirit. __________________________________________________________________ XXII. "Thou shall not go with them, neither shalt thou curse the people." [4832] He does not hint at anything with regard to the people, for they all lay before his view, but [he refers] to the mystery of Christ pointed out beforehand. For as He was to be born of the fathers according to the flesh, the Spirit gives instructions to the man (Balaam) beforehand, lest, going forth in ignorance, he might pronounce a curse upon the people. [4833] Not, indeed, that [his curse] could take any effect contrary to the will of God; but [this was done] as an exhibition of the providence of God which He exercised towards them on account of their forefathers. __________________________________________________________________ [4832] Num. xxii. 12. [4833] The conjectural emendation of Harvey has been adopted here, but the text is very corrupt and uncertain. __________________________________________________________________ XXIII. "And he mounted upon his ass." [4834] The ass was the type of the body of Christ, upon whom all men, resting from their labours, are borne as in a chariot. For the Saviour has taken up the burden of our sins. [4835] Now the angel who appeared to Balaam was the Word Himself; and in His hand He held a sword, to indicate the power which He had from above. __________________________________________________________________ [4834] Num. xxii. 22, 23. [4835] From one of the mss. Stieren would insert en to idio somati, in His own body; see 1 Pet. ii. 24. __________________________________________________________________ XXIV. "God is not as a man." [4836] He thus shows that all men are indeed guilty of falsehood, inasmuch as they change from one thing to another (metapheromenoi); but such is not the case with God, for He always continues true, perfecting whatever He wishes. __________________________________________________________________ [4836] Num. xxiii. 19. __________________________________________________________________ XXV. "To inflict vengeance from the Lord on Midian." [4837] For this man (Balaam), when he speaks no longer in the Spirit of God, but contrary to God's law, by setting up a different law with regard to fornication, [4838] is certainly not then to be counted as a prophet, but as a soothsayer. For he who did not keep to the commandment of God, received the just recompense of his own evil devices. [4839] __________________________________________________________________ [4837] Num. xxxi. 3. [4838] Num. xxxi. 16. [4839] Num. xxxi. 8. __________________________________________________________________ XXVI. Know [4840] thou that every man is either empty or full. For if he has not the Holy Spirit, he has no knowledge of the Creator; he has not received Jesus Christ the Life; he knows not the Father who is in heaven; if he does not live after the dictates of reason, after the heavenly law, he is not a sober-minded person, nor does he act uprightly: such an one is empty. If, on the other hand, he receives God, who says, "I will dwell with them, and walk in them, and I will be their God," [4841] such an one is not empty, but full. __________________________________________________________________ [4840] It is not certain from what work of Irenæus this extract is derived; Harvey thinks it to be from his work peri epistemes, i.e., concerning Knowledge. [4841] Lev. xxvi. 12. __________________________________________________________________ XXVII. The little boy, therefore, who guided Samson by the hand, [4842] pre-typified John the Baptist, who showed to the people the faith in Christ. And the house in which they were assembled signifies the world, in which dwell the various heathen and unbelieving nations, offering sacrifice to their idols. Moreover, the two pillars are the two covenants. The fact, then, of Samson leaning himself upon the pillars, [indicates] this, that the people, when instructed, recognized the mystery of Christ. __________________________________________________________________ [4842] Judg. xvi. 26. __________________________________________________________________ XXVIII. "And the man of God said, Where did it fall? And he showed him the place. And he cut down a tree, and cast it in there, and the iron floated." [4843] This was a sign that souls should be borne aloft (anagoges psuchon) through the instrumentality of wood, upon which He suffered who can lead those souls aloft that follow His ascension. This event was also an indication of the fact, that when the holy soul of Christ descended [to Hades], many souls ascended and were seen in their bodies. [4844] For just as the wood, which is the lighter body, was submerged in the water; but the iron, the heavier one, floated: so, when the Word of God became one with flesh, by a physical and hypostatic union, the heavy and terrestrial [part], having been rendered immortal, was borne up into heaven, by the divine nature, after the resurrection. __________________________________________________________________ [4843] 2 Kings vi. 6. Comp. book v. chap. xvii. 4. [4844] Matt. xxvii. 52. __________________________________________________________________ XXIX. The [4845] Gospel according to Matthew was written to the Jews. For they laid particular stress upon the fact that Christ [should be] of the seed of David. Matthew also, who had a still greater desire [to establish this point], took particular pains to afford them convincing proof that Christ is of the seed of David; and therefore he commences with [an account of] His genealogy. __________________________________________________________________ [4845] Edited by P. Possin, in a Catena Patrum on St. Matthew. See book iii. chap. xi. 8. __________________________________________________________________ XXX. [4846] "The axe unto the root," [4847] he says, urging us to the knowledge of the truth, and purifying us by means of fear, as well as preparing [us] to bring forth fruit in due season. __________________________________________________________________ [4846] From the same Catena. Compare book v. chap. xvii. 4. [4847] Matt. iii. 10. __________________________________________________________________ XXXI. Observe [4848] that, by means of the grain of mustard seed in the parable, the heavenly doctrine is denoted which is sown like seed in the world, as in a field, [seed] which has an inherent force, fiery and powerful. For the Judge of the whole world is thus proclaimed, who, having been hidden in the heart of the earth in a tomb for three days, and having become a great tree, has stretched forth His branches to the ends of the earth. Sprouting out from Him, the twelve apostles, having become fair and fruitful boughs, were made a shelter for the nations as for the fowls of heaven, under which boughs, all having taken refuge, as birds flocking to a nest, have been made partakers of that wholesome and celestial food which is derived from them. __________________________________________________________________ [4848] First edited in Latin by Corderius, afterwards in Greek by Grabe, and also by Dr. Cramer in his Catena on St. Luke. __________________________________________________________________ XXXII. [4849] Josephus says, that when Moses had been brought up in the royal palaces, he was chosen as general against the Ethiopians; and having proved victorious, obtained in marriage the daughter of that king, since indeed, out of her affection for him, she delivered the city up to him. [4850] Why was it, that when these two (Aaron and Miriam) had both acted with despite towards him (Moses), the latter alone was adjudged punishment? [4851] First, because the woman was the more culpable, since both nature and the law place the woman in a subordinate condition to the man. Or perhaps it was that Aaron was to a certain degree excusable, in consideration of his being the elder [brother], and adorned with the dignity of high priest. Then again, inasmuch as the leper was accounted by the law unclean, while at the same time the origin and foundation of the priesthood lay in Aaron, [the Lord] did not award a similar punishment to him, lest this stigma should attach itself to the entire [sacerdotal] race; but by means of his sister's [example] He awoke his fears, and taught him the same lesson. For Miriam's punishment affected him to such an extent, that no sooner did she experience it, than he entreated [Moses], who had been injured, that he would by his intercession do away with the affliction. And he did not neglect to do so, but at once poured forth his supplication. Upon this the Lord, who loves mankind, made him understand how He had not chastened her as a judge, but as a father; for He said, "If her father had spit in her face, should she not be ashamed? Let her be shut out from the camp seven days, and after that let her come in again." [4852] __________________________________________________________________ [4849] Massuet's Fragment xxxii. is here passed over; it is found in book iii. chap. xviii. 7. [4850] See Josephus' Antiquities, book ii. chap. x., where we read that this king's daughter was called Tharbis. Immediately upon the surrender of this city (Saba, afterwards called Meroë) Moses married her, and returned to Egypt. Whiston, in the notes to his translation of Josephus, says, "Nor, perhaps, did St. Stephen refer to anything else when he said of Moses, before he was sent by God to the Israelites, that he was not only learned in all the wisdom of the Egyptians, but was also mighty in words and in deeds" (Acts vii. 22). [4851] Num. xii. 1, etc. [4852] Num. xii. 14. __________________________________________________________________ XXXIII. Inasmuch [4853] as certain men, impelled by what considerations I know not, remove from God the half of His creative power, by asserting that He is merely the cause of quality resident in matter, and by maintaining that matter itself is uncreated, come now let us put the question, What is at any time ... is immutable. Matter, then, is immutable. But if matter be immutable, and the immutable suffers no change in regard to quality, it does not form the substance of the world. For which reason it seems to them superfluous, that God has annexed qualities to matter, since indeed matter admits of no possible alteration, it being in itself an uncreated thing. But further, if matter be uncreated, it has been made altogether according to a certain quality, and this immutable, so that it cannot be receptive of more qualities, nor can it be the thing of which the world is made. But if the world be not made from it, [this theory] entirely excludes God from exercising power on the creation [of the world]. __________________________________________________________________ [4853] Harvey considers this fragment to be a part of the work of Irenæus referred to by Photius under the title De Universo, or de Substantiâ Mundi. It is to be found in Codex 3011 of the Bodleian Library, Oxford. __________________________________________________________________ XXXIV. "And [4854] dipped himself," says [the Scripture], "seven times in Jordan." [4855] It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [it served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: "Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven." [4856] __________________________________________________________________ [4854] This and the next fragment first appeared in the Benedictine edition reprinted at Venice, 1734. They were taken from a ms. Catena on the book of Kings in the Coislin Collection. [4855] 2 Kings v. 14. [4856] John iii. 5. __________________________________________________________________ XXXV. If the corpse of Elisha raised a dead man, [4857] how much more shall God, when He has quickened men's dead bodies, bring them up for judgment? __________________________________________________________________ [4857] 2 Kings xiii. 21. __________________________________________________________________ XXXVI. True [4858] knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which "the natural man receiveth not," [4859] the doctrine of the cross; of which if any man "taste," [4860] he will not accede to the disputations and quibbles of proud and puffed-up men, [4861] who go into matters of which they have no perception. [4862] For the truth is unsophisticated (aschematistos); and "the word is nigh thee, in thy mouth and in thy heart," [4863] as the same apostle declares, being easy of comprehension to those who are obedient. For it renders us like to Christ, if we experience "the power of his resurrection and the fellowship of His sufferings." [4864] For this is the affinity [4865] of the apostolical teaching and the most holy "faith delivered unto us," [4866] which the unlearned receive, and those of slender knowledge have taught, not "giving heed to endless genealogies," [4867] but studying rather [to observe] a straightforward course of life; lest, having been deprived of the Divine Spirit, they fail to attain to the kingdom of heaven. For truly the first thing is to deny one's self and to follow Christ; and those who do this are borne onward to perfection, having fulfilled all their Teacher's will, becoming sons of God by spiritual regeneration, and heirs of the kingdom of heaven; those who seek which first shall not be forsaken. __________________________________________________________________ [4858] This extract and the next three were discovered in the year 1715 by [Christopher Matthew] Pfaff, a learned Lutheran, in the Royal Library at Turin. The mss. from which they were taken were neither catalogued nor classified, and have now disappeared from the collection. It is impossible to say with any degree of probability from what treatises of our author these four fragments have been culled. For a full account of their history, see Stieren's edition of Irenæus, vol. ii. p. 381. [But, in all candor, let Pfaff himself be heard. His little work is full of learning, and I have long possessed it as a treasure to which I often recur. Pfaff's Irenæi Fragmenta was published at The Hague, 1715.] [4859] 1 Cor. ii. 14. [4860] 1 Pet. ii. 3. [4861] 1 Tim. vi. 4, 5. [4862] Col. ii. 18. [4863] Rom. x. 8; Deut. xxx. 14. [4864] Phil. iii. 10. [4865] Harvey's conjectural emendation, epiploke for epiloge, has been adopted here. [4866] Jude 3. [4867] 1 Tim. i. 4. __________________________________________________________________ XXXVII. Those who have become acquainted with the secondary (i.e., under Christ) constitutions of the apostles, [4868] are aware that the Lord instituted a new oblation in the new covenant, according to [the declaration of] Malachi the prophet. For, "from the rising of the sun even to the setting my name has been glorified among the Gentiles, and in every place incense is offered to my name, and a pure sacrifice;" [4869] as John also declares in the Apocalypse: "The incense is the prayers of the saints." [4870] Then again, Paul exhorts us "to present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." [4871] And again, "Let us offer the sacrifice of praise, that is, the fruit of the lips." [4872] Now those oblations are not according to the law, the handwriting of which the Lord took away from the midst by cancelling it; [4873] but they are according to the Spirit, for we must worship God "in spirit and in truth." [4874] And therefore the oblation of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected the oblation, we invoke the Holy Spirit, that He may exhibit this sacrifice, both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes [4875] may obtain remission of sins and life eternal. Those persons, then, who perform these oblations in remembrance of the Lord, do not fall in with Jewish views, but, performing the service after a spiritual manner, they shall be called sons of wisdom. __________________________________________________________________ [4868] tais deuterais ton apostolon diataxesi. Harvey thinks that these words imply, "the formal constitution, which the apostles, acting under the impulse of the Spirit, though still in a secondary capacity, gave to the Church." [4869] Mal. i. 11. [4870] Rev. v. 8. The same view of the eucharistic oblation, etc., is found in book iv. chap. xvii.: as also in Justin Martyr; see Trypho, cap. xli. supra in this volume. [4871] Rom. xii. 1. [4872] Heb. xiii. 15. [4873] Col. ii. 14. [4874] John iv. 24. [4875] Harvey explains this word antitupon as meaning an "exact counterpart." He refers to the word where it occurs in Contra Hæreses, lib. i. chap. xxiv. (p. 349, this vol.) as confirmatory of his view. __________________________________________________________________ XXXVIII. The [4876] apostles ordained, that "we should not judge any one in respect to meat or drink, or in regard to a feast day, or the new moons, or the sabbaths." [4877] Whence then these contentions? whence these schisms? We keep the feast, but in the leaven of malice and wickedness, cutting in pieces the Church of God; and we preserve what belongs to its exterior, that we may cast away these better things, faith and love. We have heard from the prophetic words that these feasts and fasts are displeasing to the Lord. [4878] __________________________________________________________________ [4876] Taken apparently from the Epistle to Blastus, de Schismate. Compare a similar passage, lib. iv. chap. xxxiii. 7. [4877] Col. ii. 16. [4878] Isa. i. 14. __________________________________________________________________ XXXIX. Christ, [4879] who was called the Son of God before the ages, was manifested in the fulness of time, in order that He might cleanse us through His blood, who were under the power of sin, presenting us as pure sons to His Father, if we yield ourselves obediently to the chastisement of the Spirit. And in the end of time He shall come to do away with all evil, and to reconcile all things, in order that there may be an end of all impurities. __________________________________________________________________ [4879] "From the same collection at Turin. The passage seems to be of cognate matter with the treatise De Resurrec. Pfaff referred it either to the dialexeis diaphoroi or to the epideixis apostolikou kerugmatos." --Harvey. __________________________________________________________________ XL. "And [4880] he found the jaw-bone of an ass." [4881] It is to be observed that, after [Samson had committed] fornication, the holy Scripture no longer speaks of the things happily accomplished by him in connection with the formula, "The Spirit of the Lord came upon him." [4882] For thus, according to the holy apostle, the sin of fornication is perpetrated against the body, as involving also sin against the temple of God. [4883] __________________________________________________________________ [4880] This and the four following fragments are taken from mss. in the Vatican Library at Rome. They are apparently quoted from the homiletical expositions of the historical books already referred to. [4881] Judg. xv. 15. [4882] Judg. xiv. 6-19. [4883] 1 Cor. iii. 16, 17. __________________________________________________________________ XLI. This [4884] indicates the persecution against the Church set on foot by the nations who still continue in unbelief. But he (Samson) who suffered those things, trusted that there would be a retaliation against those waging this war. But retaliation through what means? First of all, by his betaking himself to the Rock [4885] not cognizable to the senses; [4886] secondly, by the finding of the jaw-bone of an ass. Now the type of the jaw-bone is the body of Christ. __________________________________________________________________ [4884] These words were evidently written during a season of persecution in Gaul; but what that persecution was, it is useless to conjecture. [4885] Judg. xv. 11. [4886] That is, when he fled to the rock Etam, he typified the true believer taking refuge in the spiritual Rock, Christ. __________________________________________________________________ XLII. Speaking always well of the worthy, but never ill of the unworthy, we also shall attain to the glory and kingdom of God. __________________________________________________________________ XLIII. In [4887] these things there was signified by prophecy that the people, having become transgressors, shall be bound by the chains of their own sins. But the breaking of the bonds of their own accord indicates that, upon repentance, they shall be again loosed from the shackles of sin. __________________________________________________________________ [4887] Most probably from a homily upon the third and fourth chapters of Ezekiel. It is found repeated in Stieren's and Migne's edition as Fragment xlviii. extracted from a Catena on the Book of Judges. __________________________________________________________________ XLIV. It [4888] is not an easy thing for a soul, under the influence of error, to be persuaded of the contrary opinion. __________________________________________________________________ [4888] We give this brief fragment as it appears in the editions of Stieren, Migne, and Harvey, who speculate as to its origin. They seem to have overlooked the fact that it is the Greek original of the old Latin, non facile est ab errore apprehensam resipiscere animam,--a sentence found towards the end of book iii. chap. ii. __________________________________________________________________ XLV. "And [4889] Balaam the son of Beor they slew with the sword." [4890] For, speaking no longer by the Spirit of God, but setting up another law of fornication contrary to the law of God, [4891] this man shall no longer be reckoned as a prophet, but as a soothsayer. For, as he did not continue in the commandment of God, he received the just reward of his evil devices. __________________________________________________________________ [4889] With the exception of the initial text, this fragment is almost identical with No. xxv. [4890] Num. xxxi. 8. [4891] Rev. ii. 14. __________________________________________________________________ XLVI. "The [4892] god of the world;" [4893] that is, Satan, who was designated God to those who believe not. __________________________________________________________________ [4892] From the Catena on St. Paul's Epistles to the Corinthians, edited by Dr. Cramer, and reprinted by Stieren. [4893] 2 Cor. iv. 4. __________________________________________________________________ XLVII. The [4894] birth of John [the Baptist] brought the dumbness of Zacharias to an end. For he did not burden his father, when the voice issued forth from silence; but as when not believed it rendered him tongue-tied, so did the voice sounding out clearly set his father free, to whom he had both been announced and born. Now the voice and the burning light [4895] were a precursor of the Word and the Light. __________________________________________________________________ [4894] Extracted from a ms. of Greek theology in the Palatine Library at Vienna. The succeeding fragment in the editions of Harvey, Migne, and Stieren, is omitted, as it is merely a transcript of book iii. ch. x. 4. [4895] John v. 35. __________________________________________________________________ XLVIII. As [4896] therefore seventy tongues are indicated by number, and from [4897] dispersion the tongues are gathered into one by means of their interpretation; so is that ark declared a type of the body of Christ, which is both pure and immaculate. For [4898] as that ark was gilded with pure gold both within and without, so also is the body of Christ pure and resplendent, being adorned within by the Word, and shielded on the outside by the Spirit, in order that from both [materials] the splendour of the natures might be exhibited together. __________________________________________________________________ [4896] This fragment commences a series derived from the Nitrian Collection of Syriac mss. in the British Museum. [4897] The Syriac text is here corrupt and obscure. [4898] See. No. viii., which is the same as the remainder of this fragment. __________________________________________________________________ XLIX. Now [4899] therefore, by means of this which has been already brought forth a long time since, the Word has assigned an interpretation. We are convinced that there exist [so to speak] two men in each one of us. The one is confessedly a hidden thing, while the other stands apparent; one is corporeal, the other spiritual; although the generation of both may be compared to that of twins. For both are revealed to the world as but one, for the soul was not anterior to the body in its essence; nor, in regard to its formation, did the body precede the soul: but both these were produced at one time; and their nourishment consists in purity and sweetness. __________________________________________________________________ [4899] The Syriac ms. introduces this quotation as follows: "From the holy Irenæus Bp. of Lyons, from the first section of his interpretation of the Song of Songs." __________________________________________________________________ L. For [4900] then there shall in truth be a common joy consummated to all those who believe unto life, and in each individual shall be confirmed the mystery of the Resurrection, and the hope of incorruption, and the commencement of the eternal kingdom, when God shall have destroyed death and the devil. For that human nature and flesh which has risen again from the dead shall die no more; but after it had been changed to incorruption, and made like to spirit, when the heaven was opened, [our Lord] full of glory offered it (the flesh) to the Father. __________________________________________________________________ [4900] This extract is introduced as follows: "For Irenæus Bishop of Lyons, who was a contemporary of the disciple of the apostle, Polycarp Bishop of Smyrna, and martyr, and for this reason is held in just estimation, wrote to an Alexandrian to the effect that it is right, with respect to the feast of the Resurrection, that we should celebrate it upon the first day of the week." This shows us that the extract must have been taken from the work Against Schism addressed to Blastus. __________________________________________________________________ LI. Now, [4901] however, inasmuch as the books of these men may possibly have escaped your observation, but have come under our notice, I call your attention to them, that for the sake of your reputation you may expel these writings from among you, as bringing disgrace upon you, since their author boasts himself as being one of your company. For they constitute a stumbling-block to many, who simply and unreservedly receive, as coming from a presbyter, the blasphemy which they utter against God. Just [consider] the writer of these things, how by means of them he does not injure assistants [in divine service] only, who happen to be prepared in mind for blasphemies against God, but also damages those among us, since by his books he imbues their minds with false doctrines concerning God. __________________________________________________________________ [4901] From the same ms. as the preceding fragment. It is thus introduced: "And Irenæus Bp. of Lyons, to Victor Bp. of Rome, concerning Florinus, a presbyter, who was a partisan of the error of Valentinus, and published an abominable book, thus wrote." __________________________________________________________________ LII. The [4902] sacred books acknowledge with regard to Christ, that as He is the Son of man, so is the same Being not a [mere] man; and as He is flesh, so is He also spirit, and the Word of God, and God. And as He was born of Mary in the last times, so did He also proceed from God as the First-begotten of every creature; and as He hungered, so did He satisfy [others]; and as He thirsted, so did He of old cause the Jews to drink, for the "Rock was Christ" [4903] Himself: thus does Jesus now give to His believing people power to drink spiritual waters, which spring up to life eternal. [4904] And as He was the son of David, so was He also the Lord of David. And as He was from Abraham, so did He also exist before Abraham. [4905] And as He was the servant of God, so is He the Son of God, and Lord of the universe. And as He was spit upon ignominiously, so also did He breathe the Holy Spirit into His disciples. [4906] And as He was saddened, so also did He give joy to His people. And as He was capable of being handled and touched, so again did He, in a non-apprehensible form, pass through the midst of those who sought to injure Him, [4907] and entered without impediment through closed doors. [4908] And as He slept, so did He also rule the sea, the winds, and the storms. And as He suffered, so also is He alive, and life-giving, and healing all our infirmity. And as He died, so is He also the Resurrection of the dead. He suffered shame on earth, while He is higher than all glory and praise in heaven; who, "though He was crucified through weakness, yet He liveth by divine power;" [4909] who "descended into the lower parts of the earth," and who "ascended up above the heavens;" [4910] for whom a manger sufficed, yet who filled all things; who was dead, yet who liveth for ever and ever. Amen. __________________________________________________________________ [4902] This extract had already been printed by M. Pitra in his Spicilegium Solesmense, p. 6. [4903] 1 Cor. x. 4. [4904] John iv. 14. [4905] John viii. 58. [4906] John xx. 22. [4907] John viii. 59. [4908] John xx. 26. [4909] 2 Cor. xiii. 4. [4910] Eph. iv. 9, 10. __________________________________________________________________ LIII. With [4911] regard to Christ, the law and the prophets and the evangelists have proclaimed that He was born of a virgin, that He suffered upon a beam of wood, and that He appeared from the dead; that He also ascended to the heavens, and was glorified by the Father, and is the Eternal King; that He is the perfect Intelligence, the Word of God, who was begotten before the light; that He was the Founder of the universe, along with it (light), and the Maker of man; that He is All in all: Patriarch among the patriarchs; Law in the laws; Chief Priest among priests; Ruler among kings; the Prophet among prophets; the Angel among angels; the Man among men; Son in the Father; God in God; King to all eternity. For it is He who sailed [in the ark] along with Noah, and who guided Abraham; who was bound along with Isaac, and was a Wanderer with Jacob; the Shepherd of those who are saved, and the Bridegroom of the Church; the Chief also of the cherubim, the Prince of the angelic powers; God of God; Son of the Father; Jesus Christ; King for ever and ever. Amen. __________________________________________________________________ [4911] This extract from the Syriac is a shorter form of the next fragment, which seems to be interpolated in some places. The latter is from an Armenian ms. in the Mechitarist Library at Venice. __________________________________________________________________ LIV. The [4912] law and the prophets and evangelists have declared that Christ was born of a virgin, and suffered on the cross; was raised also from the dead, and taken up to heaven; that He was glorified, and reigns for ever. He is Himself termed the Perfect Intellect, the Word of God. He is the First-begotten, [4913] after a transcendent manner, the Creator of man; All in all; Patriarch among the patriarchs; Law in the law; the Priest among priests; among kings Prime Leader; the Prophet among the prophets; the Angel among angels; the Man among men; Son in the Father; God in God; King to all eternity. He was sold with Joseph, and He guided Abraham; was bound along with Isaac, and wandered with Jacob; with Moses He was Leader, and, respecting the people, Legislator. He preached in the prophets; was incarnate of a virgin; born in Bethlehem; received by John, and baptized in Jordan; was tempted in the desert, and proved to be the Lord. He gathered the apostles together, and preached the kingdom of heaven; gave light to the blind, and raised the dead; was seen in the temple, but was not held by the people as worthy of credit; was arrested by the priests, conducted before Herod, and condemned in the presence of Pilate; He manifested Himself in the body, was suspended upon a beam of wood, and raised from the dead; shown to the apostles, and, having been carried up to heaven, sitteth on the right hand of the Father, and has been glorified by Him as the Resurrection of the dead. Moreover, He is the Salvation of the lost, the Light to those dwelling in darkness, and Redemption to those who have been born; the Shepherd of the saved, and the Bridegroom of the Church; the Charioteer of the cherubim, the Leader of the angelic host; God of God; Jesus Christ our Saviour. __________________________________________________________________ [4912] This fragment is thus introduced in the Armenian copy: "From St. Irenæus, bishop, follower of the apostles, on the Lord's resurrection." [4913] The Armenian text is confused here; we have adopted the conjectural emendation of Quatremere. __________________________________________________________________ LV. "Then [4914] drew near unto Him the mother of Zebedee's children, with her sons, worshipping, and seeking a certain thing from Him." [4915] These people are certainly not void of understanding, nor are the words set forth in that passage of no signification: being stated beforehand like a preface, they have some agreement with those points formerly expounded. "Then drew near." Sometimes virtue excites our admiration, not merely on account of the display which is given of it, but also of the occasion when it was manifested. I may refer, for example, to the premature fruit of the grape, or of the fig, or to any fruit whatsoever, from which, during its process [of growth], no man expects maturity or full development; yet, although any one may perceive that it is still somewhat imperfect, he does not for that reason despise as useless the immature grape when plucked, but he gathers it with pleasure as appearing early in the season; nor does he consider whether the grape is possessed of perfect sweetness; nay, he at once experiences satisfaction from the thought that this one has appeared before the rest. Just in the same way does God also, when He perceives the faithful possessing wisdom though still imperfect, and but a small degree of faith, overlook their defect in this respect, and therefore does not reject them; nay, but on the contrary, He kindly welcomes and accepts them as premature fruits, and honours the mind, whatsoever it may be, which is stamped with virtue, although not yet perfect. He makes allowance for it, as being among the harbingers of the vintage, [4916] and esteems it highly, inasmuch as, being of a readier disposition than the rest, it has forestalled, as it were, the blessing to itself. Abraham therefore, Isaac, and Jacob, our fathers, are to be esteemed before all, since they did indeed afford us such early examples of virtue. How many martyrs can be compared to Daniel? How many martyrs, I ask, can rival the three youths in Babylon, although the memory of the former has not been brought before us so conspicuously as that of the latter? These were truly first-fruits, and indications of the [succeeding] fructification. Hence God has directed their life to be recorded, as a model for those who should come after. And that their virtue was thus accepted by God, as the first-fruits of the produce, hear what He has Himself declared: "As a grape," He says, "I have found Israel in the wilderness, and as first-ripe figs your fathers." [4917] Call not therefore the faith of Abraham merely blessed because he believed. Do you wish to look upon Abraham with admiration? Then behold how that one man alone professed piety when in the world six hundred had been contaminated with error. Dost thou wish Daniel to carry thee away to amazement? Behold that [city] Babylon, haughty in the flower and pride of impiousness, and its inhabitants completely given over to sin of every description. But he, emerging from the depth, spat out the brine of sins, and rejoiced to plunge into the sweet waters of piety. And now, in like manner, with regard to that mother of Zebedee's children, do not admire merely what she said, but also the time at which she uttered these words. For when was it that she drew near to the Redeemer? Not after the resurrection, nor after the preaching of His name, nor after the establishment of His kingdom; but it was when the Lord said, "Behold, we go up to Jerusalem, and the Son of man shall be delivered to the chief priests and the scribes; and they shall kill Him, and on the third day He shall rise again." [4918] These things the Saviour told in reference to His sufferings and cross; to these persons He predicted His passion. Nor did He conceal the fact that it should be of a most ignominious kind, at the hands of the chief priests. This woman, however, had attached another meaning to the dispensation of His sufferings. The Saviour was foretelling death; and she asked for the glory of immortality. The Lord was asserting that He must stand arraigned before impious judges; but she, taking no note of that judgment, requested as of the judge: "Grant," she said, "that these my two sons may sit, one on the right hand, and the other on the left, in Thy glory." In the one case the passion is referred to, in the other the kingdom is understood. The Saviour was speaking of the cross, while she had in view the glory which admits no suffering. This woman, therefore, as I have already said, is worthy of our admiration, not merely for what she sought, but also for the occasion of her making the request. She did indeed suffer, not merely as a pious person, but also as a woman. For, having been instructed by His words, she considered and believed that it would come to pass, that the kingdom of Christ should flourish in glory, and walk in its vastness throughout the world, and be increased by the preaching of piety. She understood, as was [in fact] the case, that He who appeared in a lowly guise had delivered and received every promise. I will inquire upon another occasion, when I come to treat upon this humility, whether the Lord rejected her petition concerning His kingdom. But she thought that the same confidence would not be possessed by her, when, at the appearance of the angels, He should be ministered to by the angels, and receive service from the entire heavenly host. Taking the Saviour, therefore, apart in a retired place, she earnestly desired of Him those things which transcend every human nature. __________________________________________________________________ [4914] From an Armenian ms. in the Library of the Mechitarist Convent at Vienna, edited by M. Pitra, who considers this fragment as of very doubtful authority. It commences with this heading: "From the second series of Homilies of Saint Irenæus, follower of the Apostles; a Homily upon the Sons of Zebedee." [4915] Matt. xx. 20. [4916] That is, the wine which flows from the grapes before they are trodden out. [4917] Hos. ix. 10. [4918] Matt. xx. 18, 19. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source. __________________________________________________________________ Title: ANF02. Fathers of the Second Century: Hermas, Tatian, Athenagoras, Theophilus, and Clement of Alexandria (Entire) Creator(s): Schaff, Philip (1819-1893) (Editor) Rights: Public Domain CCEL Subjects: All; Early Church; Proofed LC Call no: BR60.A62 LC Subjects: Christianity Early Christian Literature. Fathers of the Church, etc. __________________________________________________________________ THE ANTE-NICENE FATHERS TRANSLATIONS OF The Writings of the Fathers down to a.d. 325 The Rev. Alexander Roberts, D.D., AND James Donaldson, LL.D., EDITORS AMERICAN REPRINT OF THE EDINBURGH EDITION revised and chronologically arranged, with brief prefaces and occasional notes BY A. CLEVELAND COXE, D.D. VOLUME II FATHERS OF THE SECOND CENTURY: HERMAS, TATIAN, ATHENAGORAS, THEOPHILUS, AND CLEMENT OF ALEXANDRIA (ENTIRE) __________________________________________________________________ Ta archaia ethe krateito. The Nicene Council. __________________________________________________________________ The Pastor of Hermas __________________________________________________________________ Introductory Note to The Pastor of Hermas __________________________________________________________________ [Translated by the Rev. F. Crombie, M.a.] [a.d. 160.] The fragment known as the "Muratorian Canon" is the historic ground for the date I give to this author. [1] I desired to prefix The Shepherd to the writings of Irenæus, but the limits of the volume would not permit. The Shepherd attracted my attention, even in early youth, as a specimen of primitive romance; but of course it disappointed me, and excited repugnance. As to its form, it is even now distasteful. But more and more, as I have studied it, and cleared up the difficulties which surround it, and the questions it has started, it has become to me a most interesting and suggestive relic of the primitive age. Dr. Bunsen [2] calls it "a good but dull novel," and reminds us of a saying of Niebuhr (Bunsen's master), that "he pitied the Athenian [3] Christians for being obliged to hear it read in their assemblies." A very natural, but a truly superficial, thought, as I trust I shall be able to show. At first sight, Hermas might seem to have little in common with Irenæus; and, on many accounts, it would be preferable to pair him with Barnabas. But I feel sure that chronology forbids, and that the age of Irenæus, and of the martyrs of Lyons and Vienne, is the period which called for this work, and which accounts for its popularity and its diffusion among the churches. Its pacific spirit in dealing with a rising heresy, which at first was a puzzle to the Latins, [4] which Pius was disposed to meet by this gentle antidote, with which Eleutherus, in the spirit of a pacificator, tampered to his own hurt, and by which Victor was temporarily compromised, met precisely what the case seemed to demand in the judgment of Western Christians. They could not foresee the results of Montanism: it was not yet a defined heresy. And even the wise prudence of Irenæus shows anxiety not too hastily to denounce it; "seeing," as Eusebius affirms, "there were many other wonderful powers of divine grace yet exhibited, even at that time, in different churches." Bunsen pronounces magisterially on the Muratorian fragment as an ill-translated excerpt from Hegesippus, written about a.d. 165. This date may be inaccurate, but the evidence is that of a contemporary on which we may rely. "Very recently," he says, "in our own times, in the city of Rome, Hermas compiled The Shepherd; his brother, Bishop Pius, [5] then sitting in the cathedra of the Roman Church." With the period thus assigned, the internal evidence agrees. It accounts for the anti-Montanism of the whole allegory, and not less for the choice of this non-controversial form of antidote. Montanism is not named; but it is opposed by a reminder of better "prophesyings," and by setting the pure spirit of the apostolic age over against the frenzied and pharisaical pretensions of the fanatics. The pacific policy at first adopted by the Roman bishops, dictated, no doubt, this effort of Hermas to produce such a refutation as his brother [6] might commend to the churches. Let me present, in outline, the views which seem to me necessary to a good understanding of the work; and as I am so unfortunate as to differ with the Edinburgh editors, who are entitled, primâ facie, to be supposed correct, I shall venture to apologize for my own conceptions, by a few notes and elucidations. [7] As Eusebius informs us, the charismata were not extinct in the churches when the Phrygian imitations began to puzzle the faithful. Bunsen considers its first propagators specimens of the clairvoyant art, and pointedly cites the manipulations they were said to practice (like persons playing on the harp), in proof of this. We must place ourselves in those times to comprehend the difficulties of early Christians in dealing with the counterfeit. "Try the spirits," said St. John; and St. Paul had said more expressly, "Quench not the Spirit; despise not prophesyings; prove all things," etc. This very expression suggests that there might often be something despicable in the form and manner of uttering what was excellent. To borrow a phrase of our days, "the human element" was painfully predominant at times, even among those who spoke by the Spirit. The smoke of personal infirmity discoloured genuine scintillations from hearts in which still smouldered the fire of Pentecostal gifts. The reticence of Irenæus is therefore not to be marvelled at. He cautioned Eleutherus no doubt, but probably felt, with him, that the rumours from Phrygia needed further examination. The prophetic gifts were said to be lodged in men and women austere as John the Baptist, and professing a mission to rebuke the carnal and self-indulgent degeneracy of a generation that knew not the apostles. It would not be a very bold conjecture, that Hermas and his brother were elderly grandchildren of the original Hermas, the friend of St. Paul. The Shepherd, then, might be based upon personal recollections, and upon the traditions of a family which the spirit of prophecy had reproved, and who were monuments of its power. The book supplies us with evidences of the awakened conscience with which Hermas strove to "bless his household." But, be this as it may, this second Hermas, with his brother's approbation, undertakes to revive the memory of those primal days portrayed in the Epistle to Diognetus, when Christians, though sorrowful, were "always rejoicing." He compiles accordingly a non-metrical idyl; reproducing, no doubt, traditional specimens of those "prophesyings," on which St. Paul remarks. Hence we infer, that such outpourings as became the subject of apostolic censure, when they confused the order of the Corinthian Church, [8] were, in their nobler examples, such "visions," "mandates" and "similitudes" as these; more or less human as to form, but, in their moral teachings, an impressive testimony against heathen oracles, and their obscene or blasphemous suggestions. The permissive wisdom of the Spirit granting, while restraining, such manifestations, is seen in thus counterbalancing Sibylline and other ethnic utterances. (Acts xvi. 16-19.) With this in view, Hermas makes his compilation. He casts it into an innocent fiction, as Cowper wrote in the name of Alexander Selkirk, and introduces Hermas and Clement to identify the times which are idealized in his allegory. Very gently, but forcibly, therefore, he brings back the original Christians as antagonists of the Montanistic opinions; and so exclusively does this idea predominate in the whole work, as Tertullian's scornful comment implies, that one wonders to find Wake, with other very learned men, conceding that the Pauline Hermas was its actual author. Were it so, he must have been a prophet indeed. No doubt those of the ancients who knew nothing of the origin of the work, and accepted it as the production of the first Hermas, were greatly influenced by this idea. It seemed to them a true oracle from God, like those of the Apocalypse, though sadly inferior; preparing the Church for one of its great trials and perils, and fulfilling, as did the Revelation of St. John, that emphatic promise concerning the Spirit, "He shall show you things to come." This view of the subject, moreover, explains historical facts which have been so unaccountable to many critics; such as the general credit it obtained, and that its influence was greater in the East than among Latins. But once commended to the Asiatic churches by Pius, as a useful instruction for the people, and a safeguard against the Phrygian excesses, it would easily become current wherever the Greek language prevailed. Very soon it would be popularly regarded as the work of the Pauline Hermas, and as embodying genuine prophesyings of the apostolic age. A qualified inspiration would thus be attributed to them, precisely such as the guarded language of Origen [9] suggested afterwards: hence the deutero-canonical repute of the book, read, like the Apocrypha, for instruction and edification, but not cited to establish any doctrine as of the faith. [10] It must be remembered, that, although the Roman Church was at first a Grecian colony, and largely composed of those Hellenistic Jews to whom St. Paul's arguments in his Epistle to the Romans were personally appropriate, yet in the West, generally, it was not so: hence the greater diffusion of The Shepherd written in Greek, through the Greek churches. There, too, the Montanists were a raging pestilence long before the West really felt the contagion through the influence of the brilliant Tertullian. These facts account for the history of the book, its early currency and credit in the Church. Nor must we fail to observe, that the tedious allegorizing of Hermas, though not acceptable to us, was by no means displeasing to Orientals. To this day, the common people, even with us, seem to be greatly taken with story-telling and "similitudes," especially when there is an interpreter to give them point and application. After reading Irenæus Against Heresies, then, we may not inappropriately turn to this mild protest against the most desolating and lasting delusion of primitive times. Most bitterly this will be felt when we reach the great founder of "Latin Christianity," whose very ashes breathed contagion into the life of such as handled his relics with affection, save only those, who, like Cyprian, were gifted with a character as strong as his own. The genius of Tertullian inspired his very insanity with power, and, to the discipline of the Latin churches, he communicated something of the rigour of Montanism, with the natural re-actionary relaxation of morals in actual life. Of this, we shall learn enough when we come to read the fascinating pages of that splendid but infatuated author. Montanism itself, and the Encratite heresy which we are soon to consider in the melancholy case of Tatian, were re-actions from those abominations of the heathen with which Christians were daily forced to be conversant. These Fathers erred through a temptation in which Satan was "transformed as an angel of light." Let us the more admire the penetrating foresight, and the holy moderation, of Hermas. To our scornful age, indeed, glutted with reading of every sort, and alike over-cultivated and superficial, taking little time for thought, and almost as little for study, The Shepherd can furnish nothing attractive. He who brings nothing to it, gets nothing from it. But let the fastidious who desire at the same time to be competent judges, put themselves into the times of the Antonines, and make themselves, for the moment, Christians of that period, and they will awaken to a new world of thought. Let such go into the assemblies of the primitive faithful, in which it was evident that "not many wise men after the flesh, not many mighty, not many noble, were called." There they were, "as sheep appointed to be slain," "dying daily," and, like their blessed Master, "the scorn of men, and outcast of the people," as they gathered on the day of the Lord to "eat of that bread, and drink of that cup." After the manner of the synagogue, there came a moment when the "president" said, "Brethren, if ye have any word of exhortation for the people, say on." But the tongues were ceasing, as the apostle foretold; and they who professed to speak by the Spirit were beginning to be doubted. "Your fathers, where are they? and the prophets, do they live forever?" It was gratifying to the older men, and excited the curiosity of the young, when the reader stood up, and said, "Hear, then, the words of Hermas." Blessed were the simple folk, those "lambs among wolves," who hungered and thirsted after righteousness, and who eagerly drank in the pure and searching Scriptural morality of The Shepherd, and then went forth to "shine as lights in the world," in holy contrast with the gross darkness that surrounded them. It has been objected, indeed, that the morals of Hermas have a legalizing tone. The same is said of St. James, and the Sermon on the Mount. Most unjustly and cruelly is this objection made to The Shepherd. Granted its language is not formulated after Augustine, as it could not be: its text is St. James, but, like St. James, harmonized always with St. Paul. [11] Faith is always honoured in its primary place; and penitence, in its every evangelical aspect, is thoroughly defined. He exposes the emptiness of formal works, such as mere physical fastings, and the carnal observance of set times and days. That in one instance he favours "works of supererogation" is an entire mistake, made by reading into the words of Hermas a heresy of which he never dreamed. His whole teaching conflicts with such a thought. His orthodoxy in other respects, is sustained by such masters as Pearson and Bull. [12] And then, the positive side of his teaching is a precious testimony to the godly living exacted of believers in the second century. How suitable to all times are the maxims he extracts from the New Law. How searching his exposure of the perils of lax family discipline, and of wealth unsanctified. What heavenly precepts of life he lays down for all estates of men. To the clergy, what rules he prescribes against ambition and detraction and worldly-mindedness. Surely such reproofs glorify the epoch, when they who had cast off, so recently, the lusts and passions of heathenism, were, as the general acceptance of this book must lead us to suppose, eager to be fed with "truth, severe in rugged fiction drest." But the reader will now be eager to examine the following Introductory Notice of the translator:-- The Pastor of Hermas was one of the most popular books, if not the most popular book, in the Christian Church during the second, third, and fourth centuries. It occupied a position analogous in some respects to that of Bunyan's Pilgrim's Progress in modern times; and critics have frequently compared the two works. In ancient times two opinions prevailed in regard to the authorship. The most widely spread was, that the Pastor of Hermas was the production of the Hermas mentioned in the Epistle to the Romans. Origen [13] states this opinion distinctly, and it is repeated by Eusebius [14] and Jerome. [15] Those who believed the apostolic Hermas to be the author, necessarily esteemed the book very highly; and there was much discussion as to whether it was inspired or not. The early writers are of opinion that it was really inspired. Irenæus quotes it as Scripture; [16] Clemens Alexandrinus speaks of it as making its statements "divinely;" [17] and Origen, though a few of his expressions are regarded by some as implying doubt, unquestionably gives it as his opinion that it is "divinely inspired." [18] Eusebius mentions that difference of opinion prevailed in his day as to the inspiration of the book, some opposing its claims, and others maintaining its divine origin, especially because it formed an admirable introduction to the Christian faith. For this latter reason it was read publicly, he tells us, in the churches. The only voice of antiquity decidedly opposed to the claim is that of Tertullian. He designates it apocryphal, [19] and rejects it with scorn, as favouring anti-Montanistic opinions. Even his words, however, show that it was regarded in many churches as Scripture. The second opinion as to the authorship is found in no writer of any name. It occurs only in two places: a poem falsely ascribed to Tertullian, and a fragment published by Muratori, on the Canon, the authorship of which is unknown, and the original language of which is still a matter of dispute. [20] The fragment says, "The Pastor was written very lately in our times, in the city of Rome, by Hermas, while Bishop Pius, his brother, sat in the chair of the Church of the city of Rome." A third opinion has had advocates in modern times. The Pastor of Hermas is regarded as a fiction, and the person Hermas, who is the principal character, is, according to this opinion, merely the invention of the fiction-writer. Whatever opinion critics may have in regard to the authorship, there can be but one opinion as to the date. The Pastor of Hermas must have been written at an early period. The fact that it was recognised by Irenæus as Scripture shows that it must have been in circulation long before his time. The most probable date assigned to its composition is the reign of Hadrian, or of Antoninus Pius. The work is very important in many respects; but especially as reflecting the tone and style of books which interested and instructed the Christians of the second and third centuries. The Pastor of Hermas was written in Greek. It was well known in the Eastern Churches: it seems to have been but little read in the Western. Yet the work bears traces of having been written in Italy. For a long time the Pastor of Hermas was known to scholars only in a Latin version, occurring in several mss. with but slight vacations. But within recent times the difficulty of settling the text has been increased by the discovery of various mss. A Latin translation has been edited, widely differing from the common version. Then a Greek ms. was said to have been found in Mount Athos, of which Simonides affirmed that he brought away a portion of the original and a copy of the rest. Then a ms. of the Pastor of Hermas was found at the end of the Sinaitic Codex of Tischendorf. And in addition to all these, there is an Æthiopic translation. The discussion of the value of these discoveries is one of the most difficult that can fall to the lot of critics; for it involves not merely an examination of peculiar forms of words and similar criteria, but an investigation into statements made by Simonides and Tischendorf respecting events in their own lives. But whatever may be the conclusions at which the critic arrives, the general reader does not gain or lose much. In all the Greek and Latin forms the Pastor of Hermas is substantially the same. There are many minute differences; but there are scarcely any of importance,--perhaps we should say none. In this translation the text of Hilgenfeld, which is based on the Sinaitic Codex, has been followed. The letters Vat. mean the Vatican manuscript, the one from which the common or Vulgate version was usually printed. The letters Pal. mean the Palatine manuscript edited by Dressel, which contains the Latin version, differing considerably from the common version. The letters Lips. refer to the Leipzig manuscript, partly original and partly copied, furnished by Simonides from Athos. The text of Anger and Dindorf (Lips., 1856) has been used, though reference has also been made to the text of Tischendorf in Dressel. The letters Sin. refer to the Sinaitic Codex, as given in Dressel and in Hilgenfeld's notes. The letters Æth. refer to the Æthiopic version, edited, with a Latin translation, by Antonius D'Abbadie. Leipzig, 1860. No attempt has been made to give even a tithe of the various readings. Only the most important have been noted. [It is but just to direct the reader's attention to an elaborate article of Dr. Donaldson, in the (London) Theological Review, vol. xiv. p. 564; in which he very ingeniously supports his opinions with regard to Hermas, and also touching the Muratorian Canon. In one important particular he favours my own impression; viz., that The Shepherd is a compilation, traditional, or reproduced from memory. He supposes its sentiments "must have been expressed in innumerable oral communications delivered in the churches throughout the world."] __________________________________________________________________ [1] To be found, with copious annotations, in Routh's Reliquiæ, vol. i. pp. 389-434, Oxford, 1846. See also Westcott, On the Canon of the New Testament, Cambridge, 1855. [2] Hippolytus and His Age, vol. i. p. 315. [3] Why "Athenian"? It was read everywhere. But possibly this is a specification based on Acts xvii. 21. They may have welcomed it as a novel and a novelty. [4] More of this in Athenagoras; but see Kaye's Justin Martyr, p. 179, note 3, ed. 1853. [5] Roman fabulists know all about Pius, of course, and give us this history: "He was a native of Aquileia, and was elected bishop on the 15th of January, a.d. 158 ... He governed the Church nine years, five months, and twenty-seven days." So affirms that favourite of Popes, Artaud de Montor (Histoire de Pie VIII., p. xi. Paris, 1830). [6] The latest learned authority among Roman Catholics, a Benedictine, gives us the dates a.d. 142-156, respectively, as those of his election and decease. See Series Episcoporum, etc. P. B. Gams, Ratisbonæ, 1873. [7] Relying upon the invaluable aid of Dr. Routh, I had not thought of looking into Westcott, till I had worked out my own conclusions. I am greatly strengthened by his elaborate and very able argument. See his work on the Canon, pp. 213-235. [8] 1 Cor. xiv. The value of Hermas in helping us to comprehend this mysterious chapter appears to me very great. Celsus reproached Christians as Sibyllists. See Origen, Against Celsus, book v. cap. lxi. [9] Westcott, p. 219. Ed. 1855, London. [10] Hieron., tom. 1. p. 988, Benedictine ed. [11] Bull (and Grabe), Harmonia Apostolica; Works, vol. iii. [12] Pearson, Vindiciæ Ignat., i. cap. 4. Bull, Defens. Fid. Nicæn., 1. cap. 2. sec. 3; Works, vol. v. part i. p. 15. [13] Comment. in Rom. xvi. 14, lib. x. 31. [But see Westcott's fuller account of all this, pp. 219, 220.] [14] Hist. Eccl. iii. 3. [15] De Viris Illustribus, c. x. [16] Contra Hæres., iv. 20, 2. [17] Strom., i. xxi. p. 426. [18] Ut supra. [19] De Pudicitia, c. xx., also c. x.; De Oratione, c. xvi. [20] [This statement should be compared with Westcott's temperate and very full account of the Muratorian Fragment, pp. 235-245.] __________________________________________________________________ The Pastor __________________________________________________________________ Book First.--Visions. __________________________________________________________________ __________________________________________________________________ Vision First. Against Filthy and Proud Thoughts, and the Carelessness of Hermas in Chastising His Sons. Chap. I. He who had brought me up, sold me to one Rhode in Rome. [21] Many years after this I recognised her, and I began to love her as a sister. Some time after, I saw her bathe in the river Tiber; and I gave her my hand, and drew her out of the river. The sight of her beauty made me think with myself, "I should be a happy man if I could but get a wife as handsome and good as she is." This was the only thought that passed through me: this and nothing more. A short time after this, as I was walking on my road to the villages, [22] and magnifying the creatures of God, and thinking how magnificent, and beautiful, and powerful they are, [23] I fell asleep. And the Spirit carried me away, and took me through a pathless place, [24] through which a man could not travel, for it was situated in the midst of rocks; it was rugged and impassible on account of water. Having passed over this river, I came to a plain. I then bent down on my knees, and began to pray to the Lord, [25] and to confess my sins. And as I prayed, the heavens were opened, and I see the woman whom I had desired saluting me from the sky, and saying, "Hail, Hermas!" And looking up to her, I said, "Lady, what doest thou here?" And she answered me, "I have been taken up here to accuse you of your sins before the Lord." "Lady," said I, "are you to be the subject of my accusation?" [26] "No," said she; "but hear the words which I am going to speak to you. God, who dwells in the heavens, and made out of nothing the things that exist, and multiplied and increased them on account of His holy Church, [27] is angry with you for having sinned against me." I answered her, "Lady, have I sinned against you? How? [28] or when spoke I an unseemly word to you? Did I not always think of you as a lady? Did I not always respect you as a sister? Why do you falsely accuse me of this wickedness and impurity?" With a smile she replied to me, "The desire of wickedness [29] arose within your heart. Is it not your opinion that a righteous man commits sin when an evil desire arises in his heart? There is sin in such a case, and the sin is great," said she; "for the thoughts of a righteous man should be righteous. For by thinking righteously his character is established in the heavens, [30] and he has the Lord merciful to him in every business. But such as entertain wicked thoughts in their minds are bringing upon themselves death and captivity; and especially is this the case with those who set their affections on this world, [31] and glory in their riches, and look not forward to the blessings of the life to come. For many will their regrets be; for they have no hope, but have despaired of themselves and their life. [32] But do thou pray to God, and He will heal thy sins, and the sins of thy whole house, and of all the saints." [33] Chap. II. After she had spoken these words, the heavens were shut. I was overwhelmed with sorrow and fear, and said to myself, "If this sin is assigned to me, how can I be saved, or how shall I propitiate God in regard to my sins, [34] which are of the grossest character? With what words shall I ask the Lord to be merciful to me?" While I was thinking over these things, and discussing them in my mind, I saw opposite to me a chair, white, made of white wool, [35] of great size. And there came up an old woman, arrayed in a splendid robe, and with a book in her hand; and she sat down alone, and saluted me, "Hail, Hermas!" And in sadness and tears [36] I said to her, "Lady, hail!" And she said to me, "Why are you downcast, Hermas? for you were wont to be patient and temperate, and always smiling. Why are you so gloomy, and not cheerful?" I answered her and said, "O Lady, I have been reproached by a very good woman, who says that I sinned against her." And she said, "Far be such a deed from a servant of God. But perhaps a desire after her has arisen within your heart. Such a wish, in the case of the servants of God, produces sin. For it is a wicked and horrible wish in an all-chaste and already well-tried spirit [37] to desire an evil deed; and especially for Hermas so to do, who keeps himself from all wicked desire, and is full of all simplicity, and of great guilelessness." Chap. III. "But God is not angry with you on account of this, but that you may convert your house, [38] which have committed iniquity against the Lord, and against you, their parents. And although you love your sons, yet did you not warn your house, but permitted them to be terribly corrupted. [39] On this account is the Lord angry with you, but He will heal all the evils which have been done in your house. For, on account of their sins and iniquities, you have been destroyed by the affairs of this world. But now the mercy of the Lord [40] has taken pity on you and your house, and will strengthen you, and establish you in his glory. [41] Only be not easy-minded, [42] but be of good courage and comfort your house. For as a smith hammers out his work, and accomplishes whatever he wishes [43] , so shall righteous daily speech overcome all iniquity. [44] Cease not therefore to admonish your sons; for I know that, if they will repent with all their heart, they will be enrolled in the Books of Life with the saints." [45] Having ended these words, she said to me, "Do you wish to hear me read?" I say to her, "Lady, I do." "Listen then, and give ear to the glories of God." [46] And then I heard from her, magnificently and admirably, things which my memory could not retain. For all the words were terrible, such as man could not endure. [47] The last words, however, I did remember; for they were useful to us, and gentle. [48] "Lo, the God of powers, who by His invisible strong power and great wisdom has created the world, and by His glorious counsel has surrounded His creation with beauty, and by His strong word has fixed the heavens and laid the foundations of the earth upon the waters, and by His own wisdom and providence [49] has created His holy [50] Church, which He has blessed, lo! He removes [51] the heavens and the mountains, [52] the hills and the seas, and all things become plain to His elect, that He may bestow on them the blessing which He has promised them, [53] with much glory and joy, if only they shall keep the commandments of God which they have received in great faith." Chap. IV. When she had ended her reading, she rose from the chair, and four young men came and carried off the chair and went away to the east. And she called me to herself and touched my breast, and said to me, "Have you been pleased with my reading?" And I say to her, "Lady, the last words please me, but the first are cruel and harsh." Then she said to me, "The last are for the righteous: the first are for heathens and apostates." And while she spoke to me, two men appeared and raised her on their shoulders, and they went to where the chair was in the east. With joyful countenance did she depart; and as she went, she said to me, "Behave like a man, [54] Hermas." __________________________________________________________________ [21] The commencement varies. In the Vatican: "He who had brought me up, sold a certain young woman at Rome. Many years after this I saw her and recognized her." So Lips.; Pal. has the name of the woman, Rada. The name Rhode occurs in Acts xii. 13. [22] "On my road to the villages." This seems to mean: as I was taking a walk into the country, or spending my time in travelling amid rural scenes. So the Æthiopic version. "Proceeding with these thoughts in my mind."--Vat. After I had come to the city of Ostia."--Pal. "Proceeding to some village."--Lips. [The Christian religion begetting this enthusiasm for nature, and love for nature's God, is to be noted. Where in all heathendom do we find spirit or expression like this?] [23] Creatures. Creature or creation.--Lips., Vat., Æth. [24] Pathless place. Place on the right hand.--Vat. [Rev. xvii. 3, xxi. 10. Dante, Inferno, i. 1-5.] [25] Lord. God.--Sin. alone. [26] Are you to be the subject of my accusation? Are you to accuse me?--Vat., Lips., Æth. [27] [Eph. iii. 9, 10.] [28] How? In what place?--Vat., Sin. [29] Wickedness. The desire of fornication.--Lips. [Prov. xxi. 10, xxiv. 9; Matt. v. 28.] [30] Literally, his glory is made straight in the heavens. As long as his thoughts are righteous and his way of life correct, he will have the Lord in heaven merciful to him.--Vat. When he thinks righteously, he corrects himself, and his grace will be in heaven, and he will have the Lord merciful in every business.--Pal. His dignity will be straight in the skies.--Æth. [Prov. x. 24, xi. 23.] [31] [Col. iii. 2; Ps. xlix. 6.] [32] For many ... life. For the minds of such become empty. Now this is what the doubters do who have no hope in the Lord, and despise and neglect their life.--Vat. Their souls not having the hope of life, do not resist these luxuries: for they despair of themselves and their life.--Pal. [Eph. ii. 12.] [33] [Job xlii. 8.] [34] Literally, perfect. How ... sins. How shall I entreat the Lord in regard to my very numerous sins?--Vat. How can I propitiate the Lord God in these my sins?--Pal. How then shall I be saved, and beg pardon of the Lord for these my many sins?--Æth. [Mic. vi. 6, 7, 8.] [35] A chair made of white wool, like snow.--Vat. A chair for reclining, and on it a covering of wool, white as hail.--Æth. [36] And ... sorrow. I leaping in spirit with joy at her salutation.--Lips. [The Monatanist austerity glanced at.] [37] For ... spirit. For this hateful thought ought not to be in a servant of God, nor ought a well-tried spirit to desire an evil deed.--Vat. [The praise here bestowed on Hermas favours the idea that a second Hermas was the author.] [38] But that. But God is not angry with you on your own account, but on account of your house, which has.--Vat. [39] Corrupted. To live riotously.--Vat. [1 Sam. iii. 11, 14. Traditions of the Pauline Hermas may be here preserved.] [40] Lord. God.--Vat. [The Montanist dogma representing God as the reverse of (Neh. ix. 17) "gentle and easy to be entreated" is rebuked.] [41] Will strengthen. Has preserved you in glory.--Vat. Strengthened and established.--Lips. Has saved your house.--Pal. [42] Easy-minded. Only wander not, but be calm.--Vat. Omitted in Pal. [43] Accomplishes ... wishes. And exhibits it to any one to whom he wishes.--Vat. [44] So shall you also, teaching the truth daily, cut off great sin.--Vat. [45] I know ... saints. For the Lord knows that they will repent with all their heart, and He will write you in the Book of Life.--Vat. See Phil. iv. 3; Rev. xx. 15. [He contrasts the mild spirit of the Gospel with the severity of the Law in the case of Eli.] [46] And give ear to the glories of God, omitted in Vat. [47] And then ... her. And unfolding a book, she read gloriously, magnificently, and admirably.--Vat. [Dan. x. 9.] [48] Gentle. For they were few and useful to us.--Vat. [49] By His own wisdom and providence. By His mighty power.--Vat., Pal. [Scripture is here distilled like the dew. Prov. iii. 19. Ps. xxiv. 2, and marginal references.] [50] Holy omitted by Lips. [51] Removes. He will remove.--Vat. [52] See 2 Pet. iii. 5. [53] [Isa. lxv. 22. See Faber's Historical Inquiry, as to the primitive idea of the elect, book ii. 2. New York, 1840.] [54] Be strong, or be made strong.--Vat. [1 Cor. xvi. 13.] __________________________________________________________________ Vision Second. Again, of His Neglect in Chastising His Talkative Wife and His Lustful Sons, and of His Character. Chap. I. As I was going to the country [55] about the same time as on the previous year, in my walk I recalled to memory the vision of that year. And again the Spirit carried me away, and took me to the same place where I had been the year before. [56] On coming to that place, I bowed my knees and began to pray to the Lord, and to glorify His name, because He had deemed me worthy, and had made known to me my former sins. On rising from prayer, I see opposite me that old woman, whom I had seen the year before, walking and reading some book. And she says to me, "Can you carry a report of these things to the elect of God?" I say to her, "Lady, so much I cannot retain in my memory, but give me the book and I shall transcribe it." "Take it," says she, "and you will give it back to me." Thereupon I took it, and going away into a certain part of the country, I transcribed the whole of it letter by letter; [57] but the syllables of it I did not catch. No sooner, however, had I finished the writing of the book, than all of a sudden it was snatched from my hands; but who the person was that snatched it, I saw not. Chap. II. Fifteen days after, when I had fasted and prayed much to the Lord, the knowledge of the writing was revealed to me. Now the writing was to this effect: "Your seed, O Hermas, has sinned against God, and they have blasphemed against [58] the Lord, and in their great wickedness they have betrayed their parents. And they passed as traitors of their parents, and by their treachery did they not [59] reap profit. And even now they have added to their sins lusts and iniquitous pollutions, and thus their iniquities have been filled up. But make known [60] these words to all your children, and to your wife, who is to be your sister. For she does not [61] restrain her tongue, with which she commits iniquity; but, on hearing these words, she will control herself, and will obtain mercy. For after you have made known to them these words which my Lord has commanded me to reveal to you, [62] then shall they be forgiven all the sins which in former times they committed, and forgiveness will be granted to all the saints who have sinned even to the present day, if they repent with all their heart, and drive all doubts from their minds. [63] For the Lord has sworn by His glory, in regard to His elect, that if any one of them sin after a certain day which has been fixed, he shall not be saved. For the repentance of the righteous has limits. [64] Filled up are the days of repentance to all the saints; but to the heathen, repentance will be possible even to the last day. You will tell, therefore, those who preside over the Church, to direct their ways in righteousness, that they may receive in full the promises with great glory. Stand stedfast, therefore, ye who work righteousness, and doubt not, [65] that your passage [66] may be with the holy angels. Happy ye who endure the great tribulation that is coming on, and happy they who shall not deny their own life. [67] For the Lord hath sworn by His Son, that those who denied their Lord have abandoned their life in despair, for even now these are to deny Him in the days that are coming. [68] To those who denied in earlier times, God became [69] gracious, on account of His exceeding tender mercy." Chap. III. "But as for you, Hermas, remember not the wrongs done to you by your children, nor neglect your sister, that they may be cleansed from their former sins. For they will be instructed with righteous instruction, if you remember not the wrongs they have done you. For the remembrance of wrongs worketh death. [70] And you, Hermas, have endured great personal [71] tribulations on account of the transgressions of your house, because you did not attend to them, but were careless [72] and engaged in your wicked transactions. But [73] you are saved, because you did not depart from the living God, and on account of your simplicity and great self-control. These have saved you, if you remain stedfast. And they will save all who act in the same manner, and walk in guilelessness and simplicity. Those who possess such virtues will wax strong against every form of wickedness, and will abide unto eternal life. Blessed are all they who practice righteousness, for they shall never be destroyed. Now you will tell Maximus: Lo! [74] tribulation cometh on. If it seemeth good to thee, deny again. The Lord is near to them who return unto Him, as it is written in Eldad and Modat, [75] who prophesied to the people in the wilderness." Chap. IV. Now a revelation was given to me, my brethren, while I slept, by a young man of comely appearance, who said to me, "Who do you think that old woman is from whom you received the book?" And I said, "The Sibyl." "You are in a mistake," says he; "it is not the Sibyl." "Who is it then?" say I. And he said, "It is the Church." [76] And I said to him, "Why then is she an old woman?" "Because," said he, "she was created first of all. On this account is she old. And for her sake was the world made." After that I saw a vision in my house, and that old woman came and asked me, if I had yet given the book to the presbyters. And I said that I had not. And then she said, "You have done well, for I have some words to add. But when I finish all the words, all the elect will then become acquainted with them through you. You will write therefore two books, and you will send the one to Clemens and the other to Grapte. [77] And Clemens will send his to foreign countries, for permission has been granted to him to do so. [78] And Grapte will admonish the widows and the orphans. But you will read the words in this city, along with the presbyters who preside over the Church." __________________________________________________________________ [55] Country; lit. to the villages. From Cumæ--Vat. While I was journeying in the district of the Cumans.--Pal. [56] [Ezek. i. 1; iii. 23.] [57] Going ... Letter. [Ezek. ii. 9; Rev. x. 4.] Now taking the book, I sat down in one place and wrote the whole of it in order.--Pal. In the ancient mss. there was nothing to mark out where one word ended and another commenced. [58] God ... against. Omitted in Vat. [59] Not, omitted in Vat. [60] Make known. Rebuke with these words.--Vat. [Your sister in Christ, i.e., when converted.] [61] Let her restrain her tongue.--Vat. [Jas. iii. 5-10.] [62] For ... you. For she will be instructed, after you have rebuked her with those words which the Lord has commanded to be revealed to you.--Vat. [63] [Against Montanism. Matt. xii. 31. xviii. 22.] [64] [To show that the Catholic doctrine does not make Christ the minister of sin. Gal. ii. 17.] [65] Doubt not. [Jas. i. 5.] And so act.--Vat. [66] Passage. [Luke xvi. 22.] Your journey.--Pal. [67] And whosoever shall not deny his own life.--Vat. [Seeking one's life was losing it: hating one's own life was finding it. (Matt. x. 39; Luke xiv. 26.) The great tribuation here referred to, is probably that mystery of St. Paul (2 Thess. ii. 3), which they supposed nigh at hand. Our author probably saw signs of it in Montanus and his followers.] [68] Those ... coming. The meaning of this sentence is obscure. The Vat. is evidently corrupt, but seems to mean: "The Lord has sworn by His Son, that whoever will deny Him and His Son, promising themselves life thereby, they [God and His Son] will deny them in the days that are to come." The days that are to come would mean the day of judgment and the future state. See Matt. x. 33. [This they supposed would soon follow the great apostasy and tribulation. The words "earlier times" are against the Pauline date.] [69] Became gracious. Will be gracious.--Pal. [70] The Vat. adds: but forgetfulness of them, eternal life. [Lev. xix. 18. See Jeremy Taylor, Of Forgiveness, Discourse xi. vol. i. p. 217. London, Bohn, 1844.] [71] Personal. Worldly.--Vat. [72] You ... careless. You neglected them as if they did not belong to you.--Vat. [See cap. iii. supra, "easy-minded."] [73] But you will be saved for not having departed from the living God. And your simplicity and singular self-control will save you, if you remain stedfast.--Vat. [74] Now you will say: Lo! Great tribulation cometh on.--Vat. Lo! Exceedingly great tribulation cometh on.--Lips. [Maximus seems to have been a lapser, thus warned in a spirit of orthodoxy in contrast with Montanism, but with irony.] [75] [The sense is: This is the temptation of those who pervert the promises made to the penitent. They may say, "we are threatened with terrible persecution; let us save our lives by momentarily denying Christ: we can turn again, and the Lord is nigh to all who thus turn, as Eldad and Medad told the Israelites."] Eldad (or Eldat or Heldat or Heldam) and Modat (Mudat or Modal) are mentioned in Num. xi. 26, 27. The apocryphal book inscribed with their name is now lost. Cotelerius compares, for the passage, Ps. xxxiv. 9. [76] The Church. The Church of God.--Vat. [See Grabe's note, Bull's Defens. Fid. Nicæn., 1. cap. 2. sec. 6; Works, vol. v. part. 1. p. 67.] [77] Grapte is supposed to have been a deaconess. [78] [Here, as in places that follow, is to be noted a development of canon law, that could hardly have existed in the days of the Pauline Hermas. He is supposed to be a lector, who might read for the edification of the elect, if permitted by the presbyters. Grapte, the deaconess, is supposed to have charge of widows and orphans; while Clement, only, has canonical right to authenticate books to foreign churches, as the Eastern bishops were accustomed to authenticate canonical Scriptures to him and others. The second Hermas falls into such anachronisms innocently, but they betray the fiction of his work. Compare the Apost. Constitutions with (apocryphal) authentications by Clement.] __________________________________________________________________ Vision Third. Concerning the Building of the Triumphant Church, and the Various Classes of Reprobate Men. Chap. I. The vision which I saw, my brethren, was of the following nature. Having fasted frequently, and having prayed to the Lord that He would show me the revelation which He promised to show me through that old woman, the same night that old woman appeared to me, and said to me, "Since you are so anxious and eager to know all things, go into the part of the country where you tarry; and about the fifth [79] hour I shall appear unto you, and show you all that you ought to see." I asked her, saying "Lady, into what part of the country am I to go?" And she said, "Into any part you wish." Then I chose a spot which was suitable, and retired. Before, however, I began to speak and to mention the place, she said to me, "I will come where you wish." Accordingly, I went to the country, and counted the hours, and reached the place where I had promised to meet her. And I see an ivory seat ready placed, and on it a linen cushion, and above the linen cushion was spread a covering of fine linen. [80] Seeing these laid out, and yet no one in the place, I began to feel awe, and as it were a trembling seized hold of me, and my hair stood on end, and as it were a horror came upon me when I saw that I was all alone. But on coming back to myself and calling to mind the glory of God, I took courage, bent my knees, and again confessed my sins to God as I had done before. [81] Whereupon the old woman approached, accompanied by six young men whom I had also seen before; and she stood behind me, and listened to me, as I prayed and confessed my sins to the Lord. And touching me she said, "Hermas, cease praying continually for your sins; pray for righteousness, [82] that you may have a portion of it immediately in your house." On this, she took me up by the hand, and brought me to the seat, and said to the young men, "Go and build." When the young men had gone and we were alone, she said to me, "Sit here." I say to her, "Lady, permit my elders [83] to be seated first." "Do what I bid you," said she; "sit down." When I would have sat down on her right, she did not permit me, but with her hand beckoned to me to sit down on the left. While I was thinking about this, and feeling vexed that she did not let me sit on the right, she said, "Are you vexed, Hermas? The place to the right is for others who have already pleased God, and have suffered for His name's sake; and you have yet much to accomplish before you can sit with them. But abide as you now do in your simplicity, and you will sit with them, and with all who do their deeds and bear what they have borne." Chap. II. "What have they borne?" said I. "Listen," said she: "scourges, prisons, great tribulations, crosses, wild beasts, [84] for God's name's sake. On this account is assigned to them the division of sanctification on the right hand, and to every one who shall suffer for God's name: to the rest is assigned the division on the left. But both for those who sit on the right, and those who sit on the left, there are the same gifts and promises; only those sit on the right, and have some glory. You then are eager to sit on the right with them, but your shortcomings are many. But you will be cleansed from your shortcomings; and all who are not given to doubts shall be cleansed from all their iniquities up till this day." Saying this, she wished to go away. But falling down at her feet, I begged her by the Lord that she would show me the vision which she had promised to show me. And then she again took hold of me by the hand, and raised me, and made me sit on the seat to the left; and lifting up a splendid rod, [85] she said to me, "Do you see something great?" And I say, "Lady, I see nothing." She said to me, "Lo! do you not see opposite to you a great tower, built upon the waters, of splendid square stones?" For the tower was built square [86] by those six young men who had come with her. But myriads of men were carrying stones to it, some dragging them from the depths, others removing them from the land, and they handed them to these six young men. They were taking them and building; and those of the stones that were dragged out of the depths, they placed in the building just as they were: for they were polished and fitted exactly into the other stones, and became so united one with another that the lines of juncture could not be perceived. [87] And in this way the building of the tower looked as if it were made out of one stone. Those stones, however, which were taken from the earth suffered a different fate; for the young men rejected some of them, some they fitted into the building, and some they cut down, and cast far away from the tower. Many other stones, however, lay around the tower, and the young men did not use them in building; for some of them were rough, others had cracks in them, others had been made too short, [88] and others were white and round, but did not fit into the building of the tower. Moreover, I saw other stones thrown far away from the tower, and falling into the public road; yet they did not remain on the road, but were rolled into a pathless place. And I saw others falling into the fire and burning, others falling close to the water, and yet not capable of being rolled into the water, though they wished to be rolled down, and to enter the water. Chap. III. On showing me these visions, she wished to retire. I said to her, "What is the use of my having seen all this, while I do not know what it means?" She said to me, "You are a cunning fellow, wishing to know everything that relates to the tower." "Even so, O Lady," said I, "that I may tell it to my brethren, that, hearing this, they may know the Lord in much glory." [89] And she said, "Many indeed shall hear, and hearing, some shall be glad, and some shall weep. But even these, if they hear and repent, shall also rejoice. Hear, then, the parables of the tower; for I will reveal all to you, and give me no more trouble in regard to revelation: for these revelations have an end, for they have been completed. But you will not cease praying for revelations, for you are shameless. [90] The tower which you see building is myself, the Church, who have appeared to you now and on the former occasion. Ask, then, whatever you like in regard to the tower, and I will reveal it to you, that you may rejoice with the saints." I said unto her, "Lady, since you have vouchsafed to reveal all to me this once, reveal it." She said to me, "Whatsoever ought to be revealed, will be revealed; only let your heart be with God, [91] and doubt not whatsoever you shall see." I asked her, "Why was the tower built upon the waters, O Lady?" She answered, "I told you before, [92] and you still inquire carefully: therefore inquiring you shall find the truth. Hear then why the tower is built upon the waters. It is because your life has been, and will be, saved through water. For the tower was founder on the word of the almighty and glorious Name and it is kept together by the invisible power of the Lord." [93] Chap. IV. In reply I said to her, "This is magnificent and marvellous. But who are the six young men who are engaged in building?" And she said, "These are the holy angels of God, who were first created, and to whom the Lord handed over His whole creation, that they might increase and build up and rule over the whole creation. By these will the building of the tower be finished." "But who are the other persons who are engaged in carrying the stones?" "These also are holy angels of the Lord, but the former six are more excellent than these. The building of the tower will be finished, [94] and all will rejoice together around the tower, and they will glorify God, because the tower is finished." I asked her, saying, "Lady, I should like to know what became of the stones, and what was meant by the various kinds of stones?" In reply she said to me, "Not because you are [95] more deserving than all others that this revelation should be made to you--for there are others before you, and better than you, to whom these visions should have been revealed--but that the name of God may be glorified, has the revelation been made to you, and it will be made on account of the doubtful who ponder in their hearts whether these things will be or not. Tell them that all these things are true, and that none of them is beyond the truth. All of them are firm and sure, and established on a strong foundation." Chap. V. "Hear now with regard to the stones which are in the building. Those square white stones which fitted exactly into each other, are apostles, bishops, teachers, and deacons, who have lived in godly purity, and have acted as bishops and teachers and deacons chastely and reverently to the elect of God. Some of them have fallen asleep, and some still remain alive. [96] And they have always agreed with each other, and been at peace among themselves, [97] and listened to each other. On account of this, they join exactly into the building of the tower." "But who are the stones that were dragged from the depths, and which were laid into the building and fitted in with the rest of the stones previously placed in the tower?" "They are those [98] who suffered for the Lord's sake." "But I wish to know, O Lady, who are the other stones which were carried from the land." "Those," she said, "which go into the building without being polished, are those whom God has approved of, for they walked in the straight ways of the Lord and practiced His commandments." "But who are those who are in the act of being brought and placed in the building?" "They are those who are young in faith and are faithful. But they are admonished by the angels to do good, for no iniquity has been found in them." "Who then are those whom they rejected and cast away?" [99] "These are they who have sinned, and wish to repent. On this account they have not been thrown far from the tower, because they will yet be useful in the building, if they repent. Those then who are to repent, if they do repent, will be strong in faith, if they now repent while the tower is building. For if the building be finished, there will not be more room for any one, but he will be rejected. [100] This privilege, however, will belong only to him who has now been placed near the tower." Chap. VI. "As to those who were cut down and thrown far away from the tower, do you wish to know who they are? They are the sons of iniquity, and they believed in hypocrisy, and wickedness did not depart from them. For this reason they are not saved, since they cannot be used in the building on account of their iniquities. Wherefore they have been cut off and cast far away on account of the anger of the Lord, for they have roused Him to anger. But I shall explain to you the other stones which you saw lying in great numbers, and not going into the building. Those which are rough are those who have known the truth and not remained in it, nor have they been joined to the saints. [101] On this account are they unfit for use." "Who are those that have rents?" "These are they who are at discord in their hearts one with another, and are not at peace amongst themselves: they indeed keep peace before each other, but when they separate one from the other, their wicked thoughts remain in their hearts. These, then, are the rents which are in the stones. But those which are shortened are those who have indeed believed, and have the larger share of righteousness; yet they have also a considerable share of iniquity, and therefore they are shortened and not whole." "But who are these, Lady, that are white and round, and yet do not fit into the building of the tower?" She answered and said, "How long will you be foolish and stupid, and continue to put every kind of question and understand nothing? These are those who have faith indeed, but they have also the riches of this world. When, therefore, tribulation comes, on account of their riches and business they deny the Lord." [102] I answered and said to her, "When, then, will they be useful for the building, Lady?" "When the riches that now seduce them have been circumscribed, then will they be of use to God. [103] For as a round stone cannot become square unless portions be cut off and cast away, so also those who are rich in this world cannot be useful to the Lord unless their riches be cut down. Learn this first from your own case. When you were rich, you were useless; but now you are useful and fit for life. Be ye useful to God; for you also will be used as one of these stones." [104] Chap. VII. "Now the other stones which you saw cast far away from the tower, and falling upon the public road and rolling from it into pathless places, are those who have indeed believed, but through doubt have abandoned the true road. Thinking, then, that they could find a better, they wander and become wretched, and enter upon pathless places. But those which fell into the fire and were burned [105] are those who have departed for ever from the living God; nor does the thought of repentance ever come into their hearts, on account of their devotion to their lusts and to the crimes which they committed. Do you wish to know who are the others which fell near the waters, but could not be rolled into them? These are they who have heard the word, and wish to be baptized in the name of the Lord; but when the chastity demanded by the truth comes into their recollection, they draw back, [106] and again walk after their own wicked desires." She finished her exposition of the tower. But I, shameless as I yet was, asked her, "Is repentance possible for all those stones which have been cast away and did not fit into the building of the tower, and will they yet have a place in this tower?" "Repentance," said she, "is yet possible, but in this tower they cannot find a suitable place. But in another [107] and much inferior place they will be laid, and that, too, only when they have been tortured and completed the days of their sins. And on this account will they be transferred, because they have partaken of the righteous Word. [108] And then only will they be removed from their punishments when the thought of repenting of the evil deeds which they have done has come into their hearts. But if it does not come into their hearts, they will not be saved, on account of the hardness of their heart." Chap. VIII. When then I ceased asking in regard to all these matters, she said to me, "Do you wish to see anything else?" And as I was extremely eager to see something more, my countenance beamed with joy. She looked towards me with a smile, and said, "Do you see seven women around the tower?" "I do, Lady," said I. "This tower," said she, "is supported by them according to the precept of the Lord. Listen now to their functions. The first of them, who is clasping her hands, is called Faith. Through her the elect of God are saved. [109] Another, who has her garments tucked up [110] and acts with vigour, is called Self-restraint. She is the daughter of Faith. Whoever then follows her will become happy in his life, because he will restrain himself from all evil works, believing that, if he restrain himself from all evil desire, he will inherit eternal life." "But the others," said I, "O Lady, who are they?" And she said to me, "They are daughters of each other. One of them is called Simplicity, another Guilelessness, another Chastity, another Intelligence, another Love. When then you do all the works of their mother, [111] you will be able to live." "I should like to know," said I, "O Lady, what power each one of them possesses." "Hear," she said, "what power they have. Their powers are regulated [112] by each other, and follow each other in the order of their birth. For from Faith arises Self-restraint; from Self-restraint, Simplicity; from Simplicity, Guilelessness; from Guilelessness, Chastity; from Chastity, Intelligence; and from Intelligence, Love. The deeds, then, of these are pure, and chaste, and divine. Whoever devotes himself to these, and is able to hold fast by their works, shall have his dwelling in the tower with the saints of God." Then I asked her in regard to the ages, if now there is the conclusion. She cried out with a loud voice, "Foolish man! do you not see the tower yet building? When the tower is finished and built, then comes the end; and I assure you it will be soon finished. Ask me no more questions. Let you and all the saints be content with what I have called to your remembrance, and with my renewal of your spirits. But observe that it is not for your own sake only that these revelations have been made to you, but they have been given you that you may show them to all. For [113] after three days--this you will take care to remember--I command you to speak all the words which I am to say to you into the ears of the saints, that hearing them and doing them, they may be cleansed from their iniquities, and you along with them." Chap. IX. Give ear unto me, O Sons: I have brought you up in much simplicity, and guilelessness, and chastity, on account of the mercy of the Lord, [114] who has dropped His righteousness down upon you, that ye may be made righteous and holy [115] from all your iniquity and depravity; but you do not wish to rest from your iniquity. Now, therefore, listen to me, and be at peace one with another, and visit each other, and bear each other's burdens, and do not partake of God's creatures alone, [116] but give abundantly of them to the needy. For some through the abundance of their food produce weakness in their flesh, and thus corrupt their flesh; while the flesh of others who have no food is corrupted, because they have not sufficient nourishment. And on this account their bodies waste away. This intemperance in eating is thus injurious to you who have abundance and do not distribute among those who are needy. Give heed to the judgment that is to come. Ye, therefore, who are high in position, seek out the hungry as long as the tower is not yet finished; for after the tower is finished, you will wish to do good, but will find no opportunity. Give heed, therefore, ye who glory in your wealth, lest those who are needy should groan, and their groans should ascend to the Lord, [117] and ye be shut out with all your goods beyond the gate of the tower. Wherefore I now say to you who preside over the Church and love the first seats, [118] "Be not like to drug-mixers. For the drug-mixers carry their drugs in boxes, but ye carry your drug and poison in your heart. Ye are hardened, and do not wish to cleanse your hearts, and to add unity of aim to purity of heart, that you may have mercy from the great King. Take heed, therefore, children, that these dissensions of yours do not deprive you of your life. How will you instruct the elect of the Lord, if you yourselves have not instruction? Instruct each other therefore, and be at peace among yourselves, that [119] I also, standing joyful before your Father, may give an account of you all to your Lord." [120] Chap. X. On her ceasing to speak to me, those six young men who were engaged in building came and conveyed her to the tower, and other four lifted up the seat and carried it also to the tower. The faces of these last I did not see, for they were turned away from me. And as she was going, I asked her to reveal to me the meaning of the three forms in which she appeared to me. In reply she said to me: "With regard to them, you must ask another to reveal their meaning to you." For she had appeared to me, brethren, in the first vision the previous year under the form of an exceedingly old woman, sitting in a chair. In the second vision her face was youthful, but her skin and hair betokened age, and she stood while she spoke to me. She was also more joyful than on the first occasion. But in the third vision she was entirely youthful and exquisitely beautiful, except only that she had the hair of an old woman; but her face beamed with joy, and she sat on a seat. Now I was exceeding sad in regard to these appearances, for I longed much to know what the visions meant. Then I see the old woman in a vision of the night saying unto me: "Every prayer should be accompanied with humility: fast, [121] therefore, and you will obtain from the Lord what you beg." I fasted therefore for one day. That very night there appeared to me a young man, who said, "Why do you frequently ask revelations in prayer? Take heed lest by asking many things you injure your flesh: be content with these revelations. Will you be able to see greater [122] revelations than those which you have seen?" I answered and said to him, "Sir, one thing only I ask, that in regard to these three forms the revelation may be rendered complete." He answered me, "How long are ye senseless? [123] But your doubts make you senseless, because you have not your hearts turned towards the Lord." But I answered and said to him, "From you, sir, we shall learn these things more accurately." Chap. XI. "Hear then," said he, "with regard to the three forms, concerning which you are inquiring. Why in the first vision did she appear to you as an old woman seated on a chair? Because your spirit is now old and withered up, and has lost its power in consequence of your infirmities and doubts. For, like elderly men who have no hope of renewing their strength, and expect nothing but their last sleep, so you, weakened by worldly occupations, have given yourselves up to sloth, and have not cast your cares upon the Lord. [124] Your spirit therefore is broken, and you have grown old in your sorrows." "I should like then to know, sir, why she sat on a chair?" He answered, "Because every weak person sits on a chair on account of his weakness, that his weakness may be sustained. Lo! you have the form of the first vision." Chap. XII. "Now in the second vision you saw her standing with a youthful countenance, and more joyful than before; still she had the skin and hair of an aged woman. Hear," said he, "this parable also. When one becomes somewhat old, he despairs of himself on account of his weakness and poverty, and looks forward to nothing but the last day of his life. Then suddenly an inheritance is left him: and hearing of this, he rises up, and becoming exceeding joyful, he puts on strength. And now he no longer reclines, but stands up; and his spirit, already destroyed by his previous actions, is renewed, [125] and he no longer sits, but acts with vigour. So happened it with you on hearing the revelation which God gave you. For the Lord had compassion on you, and renewed your spirit, and ye laid aside your infirmities. Vigour arose within you, and ye grew strong in faith; and the Lord, [126] seeing your strength, rejoiced. On this account He showed you the building of the tower; and He will show you other things, if you continue at peace with each other with all your heart." Chap. XIII. "Now, in the third vision, you saw her still younger, and she was noble and joyful, and her shape was beautiful. [127] For, just as when some good news comes suddenly to one who is sad, immediately he forgets his former sorrows, and looks for nothing else than the good news which he has heard, and for the future is made strong for good, and his spirit is renewed on account of the joy which he has received; so ye also have received the renewal of your spirits by seeing these good things. As to your seeing her sitting on a seat, that means that her position is one of strength, for a seat has four feet and stands firmly. For the world also is kept together by means of four elements. Those, therefore, who repent completely and with the whole heart, will become young and firmly established. You now have the revelation completely given you. [128] Make no further demands for revelations. If anything ought to be revealed, it will be revealed to you." __________________________________________________________________ [79] Fifth. Sixth.--Vat. [Here is a probable reference to canonical hours, borrowed from apostolic usage (Acts iii. 1), but not reflected in written constitutions in Clement's day.] [80] [Compare Cyprian's Life and Martydom, by Pontius the deacon (sec. 16). This is doubtless a picture of the bishop's cathedra in the days of Pius, but, for the times of the Pauline Hermas, a probable anachronism.] [81] [Ezek. i. 28.] [82] [For justification and sanctification.] [83] My elders. Perhaps the translation should be: the presbyters. [No doubt; for here also is a reference to canon law. See Apost. Constitutions (so called), book ii. sec. vii. 57.] [84] [Heb. xi. 36, 37] [85] [Rev. xi. 1.] [86] [Rev. xxi. 16.] [87] [1 Kings vi. 7; 1 Pet. ii. 4-8. The apostle interprets his own name,--shows Christ to be the Rock, himself a stone laid upon the foundation, by which also all believers are made lively stones, like the original Cephas.] [88] Others had been made too short, not in Vat. [89] That ... glory. And that they may be made more joyful, and, hearing this, may greatly glorify the Lord.--Vat. [90] [2 Cor. xii. 1-11. The apostle is ashamed to glory in revelations, and this seems to be the reference.] [91] God. Lord.--Vat. [92] I said to you before, that you were cunning, diligently inquiring in regard to the Scriptures.--Vat. You are cunning in regard to the Scriptures.--Lips. In some of the mss. of the common Latin version, "structures" is read instead of "Scriptures." [93] The Lord. God.--Vat. [1 Pet. iii. 20; Eph. v. 26. Both these texts seem in the author's mind, but perhaps, also Num. xxiv. 6, 7.] [94] The building. When therefore the building of the tower is finished, all.--Vat. [95] Not because you are better. Are you better?--Vat. [See note 90 on 2 Cor. xii. 1-11, preceding chapter.] [96] [1 Cor. xv. 6, 18.] [97] [Phil. ii. 2, iii. 16; 1 Thess v. 13.] [98] Are those. They are those who have alreay fallen asleep, and who suffered.--Vat. [99] Cast away. Placed near the tower.--Vat. [100] [Heb. vi. 6-8; xii. 17.] [101] [Heb. x. 25. Barnabas (cap. iv.) reproves the same fault, almost as if directing his words against anchorites, vol. i. p. 139, this series.] [102] [Matt. xiii. 21.] [103] Use ... God. Then will they be of use for the building of the Lord.--Vat. [1 Cor. iii. 9-15. But, instead of circumscribed, let us read circumcised (with the Latin): with reference to the circumcision of wealth (of trees under the law, Lev. xix. 23), Luke xi. 41. The Greek of Hermas is hotan perikope auton ho ploutos.] [104] For ... stones. For you yourself were also one of these stones.--Vat. [105] [Heb. iii. 12, vi. 8.] [106] The words "draw back" are represented in Greek by the word elsewhere translated "repent;" metanoein is thus used for a change of mind, either from evil to good, or good to evil. [107] [Perhaps the earliest reference to the penitential discipline which was developed after the Nicene Council, and to the separation of the Flentes and others from the faithful, in public worship. But compare Irenæus (vol. i. p. 335, this series), who refers to this discipline; also Apost. Constitutions, book ii. cap. 39. I prefer in this chapter Wake's rendering; and see Bingham, book xviii. cap. 1.] [108] [Greek, rhema not logos. To translate this as if it referred to the Word (St. John i. i) is a great mistake. (Heb. xi. 3). Compare Wake's rendering. It seems a reference to the audientes, seperated from the faithful, but admitted to hear the Word. See Bingham, and Apost. Constit., as above.] [109] [Salvation is ascribed to faith; and works of faith follow after, being faith in action.] [110] [Girded rather, the loins compressed.] [111] [Their mother is Faith (ut supra), and works of faith are here represented as deriving their value from faith only.] [112] Regulated. They have equal powers, but their powers are connected with each other.--Vat. [113] [Appearently for fasting, and to wait for the appearance of the interpreter, in cap. x.] [114] The Lord. God.--Vat. [See Hos. x. 12.] [115] Or, that ye may be justified and sanctified. [116] I have translated the Vat. Reading here. The Greek seems to mean, "Do not partake of God's creatures alone by way of mere relish." The Pal. Has, "Do not partake of God's creatures alone joylessly, in a way calculated to defeat enjoyment of them." [117] [Jas. v. 1-4.] [118] Those that love the first seats, omitted in Æth. [Greek, tois proegoumenois tes ekklesias kai tois protokathedritais. Hermas seems, purposely, colourless as to technical distinctions in the clergy; giving a more primitive cast to his fiction, by this feature. Matt. xxiii. 6; Mark xii. 39; Luke xi. 43, xx. 46.] [119] [Rom. ii. 21; 1 Thess. v. 13.] [120] [Heb. xiii. 17.] [121] Fast. Believe.--Pal. [122] Literally, "stronger," and therefore more injurious to the body. [123] How long. Ye are not senseless.--Vat. [Matt. xvii. 17; Luke xxiv. 25.] [124] [1 Pet. v. 7.] [125] His spirit ... renewed. He is freed from his former sorrows.--Vat. [126] The Lord. God.--Vat. [127] Shape ... beautiful. Her countenance was serene.--Vat. [128] [As Dupin suggest of The Shepherd, generally, one may feel that these "revelations" would be better without the symbolical part.] __________________________________________________________________ Vision Fourth. Concerning the Trial and Tribulation that are to Come Upon Men. Chap. I. Twenty days after the former vision I saw another vision, brethren [129] --a representation of the tribulation [130] that is to come. I was going to a country house along the Campanian road. Now the house lay about ten furlongs from the public road. The district is one rarely [131] traversed. And as I walked alone, I prayed the Lord to complete the revelations which He had made to me through His holy Church, that He might strengthen me, [132] and give repentance to all His servants who were going astray, that His great and glorious name might be glorified because He vouchsafed to show me His marvels. [133] And while I was glorifying Him and giving Him thanks, a voice, as it were, answered me, "Doubt not, Hermas;" and I began to think with myself, and to say, "What reason have I to doubt--I who have been established by the Lord, and who have seen such glorious sights?" I advanced a little, brethren, and, lo! I see dust rising even to the heavens. I began to say to myself, "Are cattle approaching and raising the dust?" It was about a furlong's distance from me. And, lo! I see the dust rising more and more, so that I imagined that it was something sent from God. But the sun now shone out a little, and, lo! I see a mighty beast like a whale, and out of its mouth fiery locusts [134] proceeded. But the size of that beast was about a hundred feet, and it had a head like an urn. [135] I began to weep, and to call on the Lord to rescue me from it. Then I remembered the word which I had heard, "Doubt not, O Hermas." Clothed, therefore, my brethren, with faith in the Lord [136] and remembering the great things which He had taught me, I boldly faced the beast. Now that beast came on with such noise and force, that it could itself have destroyed a city. [137] I came near it, and the monstrous beast stretched itself out on the ground, and showed nothing but its tongue, and did not stir at all until I had passed by it. Now the beast had four colours on its head--black, then fiery and bloody, then golden, and lastly white. Chap. II. Now after I had passed by the wild beast, and had moved forward about thirty feet, lo! a virgin meets me, adorned as if she were proceeding from the bridal chamber, clothed entirely in white, and with white sandals, and veiled up to her forehead, and her head was covered by a hood. [138] And she had white hair. I knew from my former visions that this was the Church, and I became more joyful. She saluted me, and said, "Hail, O man!" And I returned her salutation, and said, "Lady, hail!" And she answered, and said to me, "Has nothing crossed your path?" I say, "I was met by a beast of such a size that it could destroy peoples, but through the power of the Lord [139] and His great mercy I escaped from it." "Well did you escape from it," says she, "because you cast your care [140] on God, [141] and opened your heart to the Lord, believing that you can be saved by no other than by His great and glorious name. [142] On this account the Lord has sent His angel, who has rule over the beasts, and whose name is Thegri, [143] and has shut up its mouth, so that it cannot tear you. You have escaped from great tribulation on account of your faith, and because you did not doubt in the presence of such a beast. Go, therefore, and tell the elect of the Lord [144] His mighty deeds, and say to them that this beast is a type of the great tribulation that is coming. If then ye prepare yourselves, and repent with all your heart, and turn to the Lord, it will be possible for you to escape it, if your heart be pure and spotless, and ye spend the rest of the days of your life in serving the Lord blamelessly. Cast your cares upon the Lord, and He will direct them. Trust the Lord, ye who doubt, for He is all-powerful, and can turn His anger away from you, and send scourges [145] on the doubters. Woe to those who hear these words, and despise them: [146] better were it for them not to have been born." [147] Chap. III. I asked her about the four colours which the beast had on his head. And she answered, and said to me, "Again you are inquisitive in regard to such matters." "Yea, Lady," said I, "make known to me what they are." "Listen," said she: "the black is the world in which we dwell: but the fiery and bloody points out that the world must perish through blood and fire: but the golden part are you who have escaped from this world. For as gold is tested by fire, and thus becomes useful, so are you tested who dwell in it. Those, therefore, who continue stedfast, and are put through the fire, will be purified by means of it. For as gold casts away its dross, so also will ye cast away all sadness and straitness, and will be made pure so as to fit into the building of the tower. But the white part is the age that is to come, in which the elect of God will dwell, since those elected by God to eternal life will be spotless and pure. Wherefore cease not speaking these things into the ears of the saints. This then is the type of the great tribulation that is to come. If ye wish it, it will be nothing. Remember those things which were written down before." And saying this, she departed. But I saw not into what place she retired. There was a noise, however, and I turned round in alarm, thinking that that beast was coming. [148] __________________________________________________________________ [129] [This address to "brethren" sustains the form of the primitive prophesyings, in the congregation.] [130] [One of the tribulations spoken of in the Apocalypse is probably intended. This Vision is full of the imagery of the Book of Revelation.] [131] Rarely. Easily.--Lips., Sin. [132] He might strengthen me, omitted in Vat. [133] For ... marvels. This clause is connected with the subsequent sentence in Vat. [134] [Rev. ix. 3.] [135] Comp. Rev. xi. 7, xii. 3, 4, xiii. 1, xvii. 8, xxii. 2. [The beast was "like a whale" in size and proportion. It was not a sea-monster. This whole passage is Dantesque. See Inferno, canto xxxi., and, for the colours, canto xvii. 15.] [136] God.--Lips., Vat. [137] The Vat. adds: with a stroke. [138] [Those who remember the Vatican collection and other antiques, will recall the exquisite figure and veiling of the Pudicitia.] [139] The Lord. God.--Vat. [140] Care. Loneliness and anxiety.--Vat. [141] God. The Lord.--Vat. [142] [Acts iv. 12.] [143] [Perhaps compounded from ther and agreuo.] The name of this angel is variously written, Hegrin [Query. Quasi egregorein, or corrupted from (Sept.) eir kai hagios; Hir in Daniel's Chaldee], Tegri. Some have supposed the word to be for agrion, the wild; some have taken it to mean "the watchful," as in Dan. iv. 10, 23: and some take it to be the name of a fabulous lion. [See, also, Dan. vi. 22.] [144] The Lord. God.--Vat. [145] Send scourges. Send you help. But woe to the doubters who.--Vat. [146] [1 Thess. v. 20.] [147] Matt. xxvi. 24. [148] [Very much resembling Dante, again, in many passages. Inferno, xxi. "Allor mi volsi," etc.] __________________________________________________________________ Vision Fifth. Concerning the Commandments. [149] After I had been praying at home, and had sat down on my couch, there entered a man of glorious aspect, dressed like a shepherd, with a white goat's skin, a wallet on his shoulders, and a rod in his hand, and saluted me. I returned his salutation. And straightway he sat down beside me, and said to me, "I have been sent by a most venerable angel to dwell with you the remaining days of your life." And I thought that he had come to tempt me, and I said to him, "Who are you? For I know him to whom I have been entrusted." He said to me, "Do you not know me?" "No," said I. "I," said he, "am that shepherd to whom you have been entrusted." And while he yet spake, his figure was changed; and then I knew that it was he to whom I had been entrusted. And straightway I became confused, and fear took hold of me, and I was overpowered with deep sorrow that I had answered him so wickedly and foolishly. But he answered, and said to me, "Do not be confounded, but receive strength from the commandments which I am going to give you. For I have been sent," said he, "to show you again all the things which you saw before, especially those of them which are useful to you. First of all, then, write down my commandments and similitudes, and you will write the other things as I shall show you. For this purpose," said he, "I command you to write down the commandments and similitudes first, that you may read them easily, and be able to keep them." [150] Accordingly I wrote down the commandments and similitudes, exactly as he had ordered me. If then, when you have heard these, ye keep them and walk in them, and practice them with pure minds, you will receive from the Lord all that He has promised to you. But if, after you have heard them, ye do not repent, but continue to add to your sins, then shall ye receive from the Lord the opposite things. All these words did the shepherd, even the angel of repentance, command me to write. [151] __________________________________________________________________ [149] [This vision naturally belongs to book ii., to which it is a preface.] [150] Keep them. That you may be able to keep them more easily by reading them from time to time.--Vat. [151] ["The Shepherd," then, is the "angel of repentance," here represented as a guardian angel. This gives the work its character, as enforcing primarily the anti-Montanist principle of the value of true repentance in the sight of God.] __________________________________________________________________ __________________________________________________________________ The Pastor __________________________________________________________________ Book Second.--Commandments. __________________________________________________________________ __________________________________________________________________ Commandment First. On Faith in God. First of all, believe [152] that there is one God who created and finished all things, and made all things out of nothing. He alone is able to contain the whole, but Himself cannot be contained. [153] Have faith therefore in Him, and fear Him; and fearing Him, exercise self-control. Keep these commands, and you will cast away from you all wickedness, and put on the strength of righteousness, and live to God, if you keep this commandment. __________________________________________________________________ [152] [These first words are quoted by Irenæus, vol. i. p. 488, this series. Note that this book begins with the fundamental principle of faith, which is everywhere identified by Hermas (as in Vision ii. cap. 2) with faith in the Son of God. The Holy Spirit is also everywhere exhibited in this work. But the careful student will discover a very deep plan in the treatment of this subject. Repentance and faith are the great themes, and the long-suffering of God, against the Montanists. But he begins by indicating the divine character and the law of God. He treats of sin in its relations to the law and the gospel: little by little, opening the way, he reaches a point, in the Eighth Similitude, where he introduces the New Law, identifying it, indeed, with the old, but magnifying the gospel of the Son of God. Hermas takes for granted the "Son of man;" but everywhere he avoids the names of His humanity, and brings out "the Son of God" with emphasis, in the spirit of St. John's Gospel (cap. i.) and of the Epistle to the Hebrews (cap. i.), as if he feared the familiarities even of believers in speaking of Jesus or of Christ, without recognising His eternal power and Godhead.] [153] Contained.--Vat. and Pal. add: and who cannot be defined in words, nor conceived by the mind. [Here we have the "Incomprehensible," so familiar in the liturgic formula improperly called the Athanasian Creed. In the Latin immensus, in the Greek apeiros; i.e., "non mensurabilis, quiâ inlocalis, incircumscriptus, ubique totus, ubique proesens, ubique potens." Not intelligible is too frequently supposed to be the sense, but this is feeble and ambiguous. See Waterland, Works, iv. p. 320 London, 1823.] __________________________________________________________________ Commandment Second. On Avoiding Evil-Speaking, and on Giving Alms in Simplicity. He said to me, "Be simple and guileless, and you will be as the children who know not the wickedness that ruins the life of men. First, then, speak evil of no one, nor listen with pleasure to any one who speaks evil of another. But if you listen, you will partake of the sin of him who speaks evil, if you believe the slander which you hear; [154] for believing it, you will also have something to say against your brother. Thus, then, will you be guilty of the sin of him who slanders. For slander is evil [155] and an unsteady demon. It never abides in peace, but always remains in discord. Keep yourself from it, and you will always be at peace with all. Put on a holiness in which there is no wicked cause of offence, but all deeds that are equable and joyful. Practise goodness; and from the rewards of your labours, which God gives you, give to all the needy in simplicity, not hesitating as to whom you are to give or not to give. Give to all, for God wishes His gifts to be shared amongst all. They who receive, will render an account to God why and for what they have received. For the afflicted who receive will not be condemned, [156] but they who receive on false pretences will suffer punishment. He, then, who gives is guiltless. For as he received from the Lord, so has he accomplished his service in simplicity, not hesitating as to whom he should give and to whom he should not give. This service, then, if accomplished in simplicity, is glorious with God. He, therefore, who thus ministers in simplicity, will live to God. [157] Keep therefore these commandments, as I have given them to you, that your repentance and the repentance of your house may be found in simplicity, and your heart [158] may be pure and stainless." __________________________________________________________________ [154] If ... brother. [Jas. iv. 11.] And if you believe the slanderer, you will also be guilty of sin, in that you have belived one who speaks evil of your brother.--Vat. For if you give your assent to the detractor, and believe what is said of one in his absence, you also will be like to him, and acting ruinously towards your brother, and you are guilty of the same sin as the person who slanders.--Pal. [155] For slander is ruinous.--Vat. For it is wicked to slander any one.--Pal. [156] For ... condemned, omitted in Vat. [157] This service ... God. And he has accomplished this service to God simply and gloriously.--Vat. [Rom. xii. 8.] [158] The Vat. adds: and a blessing may fall on your house. __________________________________________________________________ Commandment Third. On Avoiding Falsehood, and on the Repentance of Hermas for His Dissimulation. Again he said to me, "Love the truth, and let nothing but truth proceed from your mouth, [159] that the spirit which God has placed in your flesh may be found truthful before all men; and the Lord, who dwelleth in you, [160] will be glorified, because the Lord is truthful in every word, and in Him is no falsehood. They therefore who lie deny the Lord, and rob Him, not giving back to Him the deposit which they have received. For they received from Him a spirit free from falsehood. [161] If they give him back this spirit untruthful, they pollute the commandment of the Lord, and become robbers." On hearing these words, I wept most violently. When he saw me weeping, he said to me, "Why do you weep?" And I said, "Because, sir, I know not if I can be saved." "Why?" said he. And I said, "Because, sir, I never spake a true word in my life, but have ever spoken cunningly to all, [162] and have affirmed a lie for the truth to all; and no one ever contradicted me, but credit was given to my word. How then can I live, since I have acted thus?" And he said to me, "Your feelings are indeed right and sound, for you ought as a servant of God to have walked in truth, and not to have joined an evil conscience with the spirit of truth, nor to have caused sadness to the holy and true Spirit." [163] And I said to him, "Never, sir, did I listen to these words with so much attention." And he said to me, "Now you hear them, and keep them, that even the falsehoods which you formerly told in your transactions may come to be believed through the truthfulness of your present statements. For even they can become worthy of credit. If you keep these precepts, and from this time forward you speak nothing but the truth, [164] it will be possible for you to obtain life. And whosoever shall hear this commandment, and depart from that great wickedness falsehood, shall live to God." __________________________________________________________________ [159] [Eph. iv. 25, 29.] [160] Dwelleth in you. Who put the spirit within you.--Vat. [161] [The seven gifts of the Spirit are here referred to, especially the gift of "true godliness," with a reference to the parable of the talents (Matt. xxv. 15), and also to 1 John ii. 20-27.] [162] Cunningly to all. Have ever lived in dissimulation.--Vat. Lived cunningly with all.--Pal. [Custom-house oaths and business lies among moderns.] [163] The Vat. adds: of God. [1 John iii. 19-21, iv. 6, and Eph. iv. 30.] [164] For ... truth. For even they can become worthy of credit, if you will speak the truth in future; and if you keep the truth.--Vat. [See, under the Tenth Mandate, p. 26, in this book.] __________________________________________________________________ Commandment Fourth. On Putting One's Wife Away for Adultery. Chap. I. "I charge you," said he, "to guard your chastity, and let no thought enter your heart of another man's wife, or of fornication, or of similar iniquities; for by doing this you commit a great sin. But if you always remember your own wife, you will never sin. For if this thought [165] enter your heart, then you will sin; and if, in like manner, you think other wicked thoughts, you commit sin. For this thought is great sin in a servant of God. But if any one commit this wicked deed, he works death for himself. Attend, therefore, and refrain from this thought; for where purity dwells, there iniquity ought not to enter the heart of a righteous man." I said to him, "Sir, permit me to ask you a few questions." [166] "Say on," said he. And I said to him, "Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?" And he said to me, "As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery." And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices?" And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery." [167] And I said to him, "What if the woman put away should repent, and wish to return to her husband: shall she not be taken back by her husband?" And he said to me, "Assuredly. If the husband do not take her back, he sins, and brings a great sin upon himself; for he ought to take back the sinner who has repented. But not frequently. [168] For there is but one repentance to the servants of God. In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way. Moreover, adultery is committed not only by those who pollute their flesh, but by those who imitate the heathen in their actions. [169] Wherefore if any one [170] persists in such deeds, and repents not, withdraw from him, and cease to live with him, otherwise you are a sharer in his sin. Therefore has the injunction been laid on you, that you should remain by yourselves, both man and woman, for in such persons repentance can take place. But I do not," said he, "give opportunity for the doing of these deeds, but that he who has sinned may sin no more. But with regard to his previous transgressions, there is One who is able to provide a cure; [171] for it is He, indeed, who has power over all." Chap. II. I asked him again, and said, "Since the Lord has vouchsafed to dwell always with me, bear with me while I utter a few words; [172] for I understand nothing, and my heart has been hardened by my previous mode of life. Give me understanding, for I am exceedingly dull, and I understand absolutely nothing." And he answered and said unto me, "I am set over repentance, and I give understanding to all who repent. Do you not think," he said, "that it is great wisdom to repent? for repentance is great wisdom. [173] For he who has sinned understands that he acted wickedly in the sight of the Lord, and remembers the actions he has done, and he repents, and no longer acts wickedly, but does good munificently, and humbles and torments his soul because he has sinned. You see, therefore, that repentance is great wisdom." And I said to him, "It is for this reason, sir, that I inquire carefully into all things, especially because I am a sinner; that I may know what works I should do, that I may live: for my sins are many and various." And he said to me, "You shall live if you keep my commandments, [174] and walk in them; and whosoever shall hear and keep these commandments, shall live to God." Chap. III. And I said to him, "I should like to continue my questions." "Speak on," said he. And I said, "I heard, sir, some teachers maintain that there is no other repentance than that which takes place, when we descended into the water [175] and received remission of our former sins." He said to me, "That was sound doctrine which you heard; for that is really the case. For he who has received remission of his sins ought not to sin any more, but to live in purity. Since, however, you inquire diligently into all things, I will point this also out to you, not as giving occasion for error to those who are to believe, or have lately believed, in the Lord. For those who have now believed, and those who are to believe, have not repentance for their sins; but they have remission of their previous sins. For to those who have been called before these days, the Lord has set repentance. For the Lord, knowing the heart, and foreknowing all things, knew the weakness of men and the manifold wiles of the devil, that he would inflict some evil on the servants of God, and would act wickedly towards them. [176] The Lord, therefore, being merciful, has had mercy on the work of His hand, and has set repentance for them; and He has entrusted to me power over this repentance. And therefore I say to you, that if any one is tempted by the devil, and sins after that great and holy calling in which the Lord has called His people to everlasting life, [177] he has opportunity to repent but once. But if he should sin frequently after this, and then repent, to such a man his repentance will be of no avail; for with difficulty will he live." [178] And I said, "Sir, I feel that life has come back to me in listening attentively to these commandments; for I know that I shall be saved, if in future I sin no more." And he said, "You will be saved, you and all who keep these commandments." Chap. IV. And again I asked him, saying, "Sir, since you have been so patient in listening to me, will you show me this also?" "Speak," said he. And I said, "If a wife or husband die, and the widower or widow marry, does he or she commit sin?" "There is no sin in marrying again," said he; "but if they remain unmarried, they gain greater honour and glory with the Lord; but if they marry, they do not sin. [179] Guard, therefore, your chastity and purity, and you will live to God. What commandments I now give you, and what I am to give, keep from henceforth, yea, from the very day when you were entrusted to me, and I will dwell in your house. And your former sins will be forgiven, if you keep my commandments. And all shall be forgiven who keep these my commandments, and walk in this chastity." __________________________________________________________________ [165] This thought. [Matt. v. 28. See, further, Simil. ix. cap. II.] The thought of another man's wife or of fornication. [166] Questions. "I charge you," said he, "to guard your chastity, and let no thought enter your heart of another man's marriage (i.e., wife), or of fornication, for this produces a great transgression. But be always mindful of the Lord at all hours, and you will never sin. For if this very wicked thought enter your heart, you commit a great sin, and they who practice such deeds follow the way of death. Take heed, therefore, and refrain from this thought. For where chastity remains in the heart of a righteous man, never ought there to arise any evil thought." I said to him," Sir, permit me to say a few words to you." "Say on," said he.--Vat. [167] Matt. v. 32, xix. 9. [168] [Not frequently ... one repentance. True penitence is a habit of life. An apparent safe-guard against the reproaches of Montanism, and a caution not to turn forgiveness into a momentary sponge without avoiding renewed transgression.] [169] Who ... actions. But he who makes an image also commits adultery.--Vat. [170] Any one. She.--Vat. [2 Thess. iii. 14; 2 John 11.] [171] There ... cure. God, who has power to heal, will provide a remedy.--Vat. [This whole passage seems to refer to the separation of penitents under canonical discipline. Tertullian, Pudicit., capp. 5, 13, and De Penitent., cap. 9. 2 Thess. iii. 14.] [172] Bear ... words. Give me a few words of explanation.--Vat. [173] Repentance ... wisdom. For he who repents obtains great intelligence. For he feels that he has sinned and acted wickedly.--Vat. ["Wisdom and understanding;" spiritual gifts here instanced as requisite to true penitence and spiritual life.] [174] [Matt. xix. 17. Saint-Pierre, Harm. de la Nature, iii. p. 150.] [175] [Immersion continues to be the usage, then, even in the West, at this epoch.] [176] For ... them. Since God knows the thoughts of all hearts, and the weakness of men, and the manifold wickedness of the devil which he practices in plotting against the servants of God, and in malignant designs against them.--Vat. [177] In ... life. These words occur only in Pal. [Can the following words be genuine? They reflect the very Montanism here so strictly opposed. Wake has followed a very different text. The Scriptures, it is true, use very awful language of the same kind: Heb. x. 26, 27; xii. 16, 17; 1 John iii. 9. [178] With ... live. With difficulty will he live to God.--Vat. And Pal. [179] [1 Cor. vii. 39; Rom. vii. 3. See my note on Simil. ix. cap. 28. Here are touching illustrations of the new spirit as to the sanctity of marriage, to which the Gospel was awakening the heathen mind.] __________________________________________________________________ Commandment Fifth. Of Sadness of Heart, and of Patience. Chap. I. "Be patient," said he, "and of good understanding, and you will rule over every wicked work, and you will work all righteousness. For if you be patient, the Holy Spirit that dwells in you will be pure. He will not be darkened by any evil spirit, but, dwelling in a broad region, [180] he will rejoice and be glad; and with the vessel in which he dwells he will serve God in gladness, having great peace within himself. [181] But if any outburst of anger take place, forthwith the Holy Spirit, who is tender, is straitened, not having a pure place, and He seeks to depart. For he is choked by the vile spirit, and cannot attend on the Lord as he wishes, for anger pollutes him. For the Lord dwells in long-suffering, but the devil in anger. [182] The two spirits, then, when dwelling in the same habitation, are at discord with each other, and are troublesome to that man in whom they dwell. [183] For if an exceedingly small piece of wormwood be taken and put into a jar of honey, is not the honey entirely destroyed, and does not the exceedingly small piece of wormwood entirely take away the sweetness of the honey, so that it no longer affords any gratification to its owner, but has become bitter, and lost its use? But if the wormwood be not put into the honey, then the honey remains sweet, and is of use to its owner. You see, then, that patience is sweeter than honey, and useful to God, and the Lord dwells in it. But anger is bitter and useless. Now, if anger be mingled with patience, the patience is polluted, [184] and its prayer is not then useful to God." "I should like, sir," said I, "to know the power of anger, that I may guard myself against it." And he said, "If you do not guard yourself against it, you and your house lose all hope of salvation. Guard yourself, therefore, against it. For I am with you, and all will depart from it who repent with their whole heart. [185] For I will be with them, and I will save them all. For all are justified by the most holy angel." [186] Chap. II. "Hear now," said he, "how wicked is the action of anger, and in what way it overthrows the servants of God by its action, and turns them from righteousness. But it does not turn away those who are full of faith, nor does it act on them, for the power of the Lord is with them. It is the thoughtless and doubting that it turns away. [187] For as soon as it sees such men standing stedfast, it throws itself into their hearts, and for nothing at all the man or woman becomes embittered on account of occurrences in their daily life, as for instance on account of their food, or some superfluous word that has been uttered, or on account of some friend, or some gift or debt, or some such senseless affair. For all these things are foolish and empty and unprofitable to the servants of God. But patience is great, and mighty, and strong, and calm in the midst of great enlargement, joyful, rejoicing, free from care, glorifying God at all times, having no bitterness in her, and abiding continually meek and quiet. Now this patience dwells with those who have complete faith. But anger is foolish, and fickle, and senseless. Now, of folly is begotten bitterness, and of bitterness anger, and of anger frenzy. This frenzy, the product of so many evils, ends in great and incurable sin. For when all these spirits dwell in one vessel in which the Holy Spirit also dwells, the vessel cannot contain them, but overflows. The tender Spirit, then, not being accustomed to dwell with the wicked spirit, nor with hardness, withdraws from such a man, and seeks to dwell with meekness and peacefulness. Then, when he withdraws from the man in whom he dwelt, the man is emptied of the righteous Spirit; and being henceforward filled with evil spirits, [188] he is in a state of anarchy in every action, being dragged hither and thither by the evil spirits, and there is a complete darkness in his mind as to everything good. This, then, is what happens to all the angry. Wherefore do you depart from that most wicked spirit anger, and put on patience, and resist anger and bitterness, and you will be found in company with the purity which is loved by the Lord. [189] Take care, then, that you neglect not by any chance this commandment: for if you obey this commandment, you will be able to keep all the other commandments which I am to give you. Be strong, then, in these commandments, and put on power, and let all put on power, as many as wish to walk in them." [190] __________________________________________________________________ [180] It will be noticed that space is attributed to the heart or soul, and that joy and goodness expand the heart, and produce width, while sadness and wickedness contract and straiten. [181] But ... himself. But rejoicing he will be expanded, and he will feast in the vessel in which he dwells, and he will serve the Lord joyfully in the midst of great peace.--Vat. He will serve the Lord in great gladness, having abundance of all things within himself.--Pal. [182] For ... anger, omitted in Vat.; fuller in Pal.: For the Lord dwells in calmness and greatness of mind, but anger is the devil's house of entertainment. [Eph. iv. 26, 27.] [183] [Jas iii. 11.] [184] Patience if polluted. The mind is distressed.--Vat.; omitted in Pal. [185] I ... heart. I, the angel [or messenger] of righteousness, am with you, and all who depart from anger, and repent with their whole heart, will live to God.--Vat. [186] Are justified. Are received into the number of the just by the most holy angel (or messenger).--Pal. [i.e., As the instrument of justification; but the superlative here used seems to indentify this angel with that of the covenant (Mal. iii. 1); i.e., the meritorious cause, "the Lord."] [187] Hear ... away. "Hear now," said he, "how great is the wickedness of anger, and how injurious, and in what way it overthrows the servants of God. For they who are full of faith receive no harm from it, for the power of God is with them; for it is the doubters and those destitute [of faith] that it overturns."--Vat. [The philosophic difference between anger and indignation is here in view.] [188] [Matt. xii. 45; Luke xi. 26.] [189] You ... Lord. You will be found by God in the company of purity and chastity.--Vat. [190] And put ... them. That you may live to God, and they who keep these commandments will live to God.--Vat. [The beauty of this chapter must be felt by all, especially in the eulogy on patience. A pious and learned critic remarks on the emphasis and frequent recurrence of scriptural exhortations to patience, which he thinks have been to little enlarged upon in Christian literature.] __________________________________________________________________ Commandment Sixth. How to Recognise the Two Spirits Attendant on Each Man, and How to Distinguish the Suggestions of the One from Those of the Other. Chap. I. "I gave you," he said, "directions in the first commandment to attend to faith, and fear, and self-restraint." "Even so, sir," said I. And he said, "Now I wish to show you the powers of these, that you may know what power each possesses. For their powers are double, and have relation alike to the righteous and the unrighteous. Trust you, therefore, the righteous, but put no trust in the unrighteous. For the path of righteousness is straight, but that of unrighteousness is crooked. But walk in the straight and even way, and mind not the crooked. For the crooked path has no roads, but has many pathless places and stumbling-blocks in it, and it is rough and thorny. It is injurious to those who walk therein. But they who walk in the straight road walk evenly without stumbling, because it is neither rough nor thorny. You see, then, that it is better to walk in this road." "I wish to go by this road," said I. "You will go by it," said he; "and whoever turns to the Lord with all his heart will walk in it." Chap. II. "Hear now," said he, "in regard to faith. There are two angels [191] with a man--one of righteousness, and the other of iniquity." And I said to him, "How, sir, am I to know the powers of these, for both angels dwell with me?" "Hear," said he, and "understand them. The angel of righteousness is gentle and modest, meek and peaceful. When, therefore, he ascends into your heart, forthwith [192] he talks to you of righteousness, purity, chastity, contentment, and of every righteous deed and glorious virtue. When all these ascend into your heart, know that the angel of righteousness is with you. These are the deeds of the angel of righteousness. Trust him, then, and his works. Look now at the works of the angel of iniquity. First, he is wrathful, and bitter, and foolish, and his works are evil, and ruin the servants of God. When, then, he ascends into your heart, know him by his works." And I said to him, "How, sir, I shall perceive him, I do not know." "Hear and understand" said he. "When anger comes upon you, or harshness, know that he is in you; and you will know this to be the case also, when you are attacked by a longing after many transactions, [193] and the richest delicacies, and drunken revels, and divers luxuries, and things improper, and by a hankering after women, and by overreaching, and pride, and blustering, and by whatever is like to these. When these ascend into your heart, know that the angel of iniquity is in you. Now that you know his works, depart from him, and in no respect trust him, because his deeds are evil, and unprofitable to the servants of God. These, then, are the actions of both angels. Understand them, and trust the angel of righteousness; but depart from the angel of iniquity, because his instruction is bad in every deed. [194] For though a man be most faithful, [195] and the thought of this angel ascend into his heart, that man or woman must sin. On the other hand, be a man or woman ever so bad, yet, if the works of the angel of righteousness ascend into his or her heart, he or she must do something good. You see, therefore, that it is good to follow the angel of righteousness, but to bid farewell [196] to the angel of iniquity." "This commandment exhibits the deeds of faith, that you may trust the works of the angel of righteousness, and doing them you may live to God. But believe the works of the angel of iniquity are hard. If you refuse to do them, you will live to God." __________________________________________________________________ [191] [See Tob. iii. 8, 17. The impure spirit, and the healing angel. This apocryphal book greatly influenced the Church's ideas of angels, and may have suggested this early reference to one's good and evil angel. The mediæval ideas on this subject are powerfully illustrated in the German legends preserved by Sir. W. Scott in The Wild Huntsman and The Fire-King.] [192] Forthwith ... heart, omitted in Lips. [193] Transactions. I think the writer means, when a longing is felt to engage with too great devotedness to business and the pursuit of wealth. ["That ye may attend upon the Lord without distraction." 1 Cor. vii. 35.] [194] Trust ... deed. Trust the angel of righteousness, beacause his instruction is good.--Vat. [195] Faithful. Most happy.--Vat. [196] But to bid farewell. The Vat. ends quite differently from this point: If, then, you follow him, and trust to his works, you will live to God; and they who trust to his works will live to God.--Vat. __________________________________________________________________ Commandment Seventh. On Fearing God, and Not Fearing the Devil. "Fear," said he, "the Lord, and keep His commandments. [197] For if you keep the commandments of God, you will be powerful in every action, and every one of your actions will be incomparable. For, fearing the Lord, you will do all things well. This is the fear which you ought to have, that you may be saved. But fear not the devil; for, fearing the Lord, you will have dominion over the devil, for there is no power in him. But he in whom there is no power ought on no account to be an object of fear; but He in whom there is glorious power is truly to be feared. For every one that has power ought to be feared; but he who has not power is despised by all. Fear, therefore, the deeds of the devil, since they are wicked. For, fearing the Lord, you will not do these deeds, but will refrain from them. For fears are of two kinds: [198] for if you do not wish to do that which is evil, fear the Lord, and you will not do it; but, again, if you wish to do that which is good, fear the Lord, and you will do it. Wherefore the fear of the Lord is strong, and great, and glorious. Fear, then, the Lord, and you will live to Him, and as many as fear Him and keep His commandments will live to God." "Why," [199] said I, "sir, did you say in regard to those that keep His commandments, that they will live to God?" "Because," says he, "all creation fears the Lord, but all creation does not keep His commandments. They only who fear the Lord and keep His commandments have life with God; [200] but as to those who keep not His commandments, there is no life in them." __________________________________________________________________ [197] Eccles. xii. 13. [198] [Prov. xxviii. 14; 1 John iv. 18. This chapter seems based on Jas. iv. 7.] [199] Why ... they only who fear the Lord, omitted in Vat. [200] God. Lord.--Vat. __________________________________________________________________ Commandment Eighth. We Ought to Shun that Which is Evil, and Do that Which is Good. "I told you," said he, "that the creatures of God are double, [201] for restraint also is double; for in some cases restraint has to be exercised, in others there is no need of restraint." "Make known to me, sir," say I, "in what cases restraint has to be exercised, and in what cases it has not." "Restrain yourself in regard to evil, and do it not; but exercise no restraint in regard to good, but do it. For if you exercise restraint in the doing of good, you will commit a great sin; [202] but if you exercise restraint, so as not to do that which is evil, you are practising great righteousness. Restrain yourself, therefore, from all iniquity, and do that which is good." "What, sir," say I, "are the evil deeds from which we must restrain ourselves?" "Hear," says he: "from adultery and fornication, from unlawful revelling, [203] from wicked luxury, from indulgence in many kinds of food and the extravagance of riches, and from boastfulness, and haughtiness, and insolence, and lies, and backbiting, and hypocrisy, from the remembrance of wrong, and from all slander. These are the deeds that are most wicked in the life of men. From all these deeds, therefore, the servant of God must restrain himself. For he who does not restrain himself from these, cannot live to God. Listen, then, to the deeds that accompany these." "Are there, sir," said I, "any other evil deeds?" "There are," says he; "and many of them, too, from which the servant of God must restrain himself--theft, lying, robbery, false witness, overreaching, wicked lust, deceit, vainglory, boastfulness, and all other vices like to these." "Do you not think that these are really wicked?" "Exceedingly wicked in the servants of God. From all of these the servant of God must restrain himself. Restrain yourself, then, from all these, that you may live to God, and you will be enrolled amongst those who restrain themselves in regard to these matters. These, then, are the things from which you must restrain yourself." "But listen," says he, "to the things in regard to which you have not to exercise self-restraint, but which you ought to do. Restrain not yourself in regard to that which is good, but do it." "And tell me, sir," say I, "the nature of the good deeds, that I may walk in them and wait on them, so that doing them I can be saved." "Listen," says he, "to the good deeds which you ought to do, and in regard to which there is no self-restraint requisite. First of all [204] there is faith, then fear of the Lord, love, concord, words of righteousness, truth, patience. Than these, nothing is better in the life of men. If any one attend to these, and restrain himself not from them, blessed is he in his life. Then there are the following attendant on these: helping widows, looking after orphans and the needy, rescuing the servants of God from necessities, the being hospitable--for in hospitality good-doing finds a field--never opposing any one, the being quiet, having fewer needs than all men, reverencing the aged, practising righteousness, watching the brotherhood, bearing insolence, being long-suffering, encouraging those who are sick in soul, not casting those who have fallen into sin from the faith, but turning them back and restoring them to peace of mind, admonishing sinners, not oppressing debtors and the needy, and if there are any other actions like these. [205] Do these seem to you good?" says he. "For what, sir," say I, "is better than these?" "Walk then in them," says he, "and restrain not yourself from them, and you will live to God. [206] Keep, therefore, this commandment. If you do good, and restrain not yourself from it, you will live to God. All who act thus will live to God. And, again, if you refuse to do evil, and restrain yourself from it, you will live to God. And all will live to God who keep these commandments, and walk in them." __________________________________________________________________ [201] [Command. vi. cap. i. p. 24, supra. The idea taken from Ecclus. xxxiii. 15, and Eccles. vii. 14.] [202] For ... sin, omitted in Lips. [203] [Gal. v. 10, 21; 1 Pet. iv. 3.] [204] [First of all, faith, holy fear, love etc. Then, works of mercy. Could evangelical morality be more beautifully illustrated?] [205] [1 Pet. iv. 9. Who does not feel humbled and instructed by these rules of holy living. No wonder Athanasius, while rejecting it from the canon (Contra Hæresim Arian., p. 380) calls this a "most useful book." De Incarnatione, p. 38. Paris, 1537.] [206] From them ... all who act thus will live to God, omitted in Vat., which ends thus: If you keep all these commandments, you will live to God, and all who keep these commandments will live to God. __________________________________________________________________ Commandment Ninth. Prayer Must Be Made to God Without Ceasing, and with Unwavering Confidence. He says to me, "Put away doubting from you and do not hesitate to ask of the Lord, saying to yourself, How can I ask of the Lord and receive from Him, seeing I have sinned so much against Him? Do not thus reason with yourself, but with all your heart turn to the Lord and ask of Him without doubting, and you will know the multitude of His tender mercies; that He will never leave you, but fulfil the request of your soul. For He is not like men, who remember evils done against them; but He Himself remembers not evils, and has compassion on His own creature. Cleanse, therefore, your heart from all the vanities of this world, and from the words already mentioned, and ask of the Lord and you will receive all, and in none of your requests will you be denied which you make to the Lord without doubting. But if you doubt in your heart, you will receive none of your requests. For those who doubt regarding God are double-souled, and obtain not one of their requests. [207] But those who are perfect in faith ask everything, trusting in the Lord; and they obtain, because they ask nothing doubting, and not being double-souled. For every double-souled man, even if he repent, will with difficulty be saved. [208] Cleanse your heart, therefore, from all doubt, and put on faith, because it is strong, and trust God that you will obtain from Him all that you ask. And if at any time, after you have asked of the Lord, you are slower in obtaining your request [than you expected], do not doubt because you have not soon obtained the request of your soul; for invariably it is on account of some temptation or some sin of which you are ignorant that you are slower in obtaining your request. Wherefore do not cease to make the request of your soul, and you will obtain it. But if you grow weary and waver in your request, blame yourself, and not Him who does not give to you. Consider this doubting state of mind, for it is wicked and senseless, and turns many away entirely from the faith, even though they be very strong. For this doubting is the daughter of the devil, and acts exceedingly wickedly to the servants of God. Despise, then, doubting, and gain the mastery over it in everything; clothing yourself with faith, which is strong and powerful. For faith promises all things, perfects all things; but doubt having no thorough faith in itself, fails in every work which it undertakes. You see, then," says he, "that, faith is from above--from the Lord [209] --and has great power; but doubt is an earthly spirit, coming from the devil, and has no power. Serve, then, that which has power, namely faith, and keep away from doubt, which has no power, and you will live to God. And all will live to God whose minds have been set on these things." __________________________________________________________________ [207] [Jas. i. 6-8 is here the text of the Shepherd's comment.] [208] With difficulty be saved. Will with difficulty live to God.--Vat. [209] Lord. God.--Vat. __________________________________________________________________ Commandment Tenth. Of Grief, and Not Grieving the Spirit of God Which is in Us. Chap. I. "Remove from you," says he, "grief; for she is the sister of doubt and anger." "How, sir," say I, "is she the sister of these? for anger, doubt, and grief seem to be quite different from each other." "You are senseless, O man. Do you not perceive that grief is more wicked than all the spirits, and most terrible to the servants of God, and more than all other spirits destroys man and crushes out the Holy Spirit, and yet, on the other hand, she saves him?" "I am senseless, sir," say I, "and do not understand these parables. For how she can crush out, and on the other hand save, I do not perceive." "Listen," says he. "Those who have never searched for the truth, nor investigated the nature of the Divinity, but have simply believed, when they devote themselves to and become mixed up with business, and wealth, and heathen friendships, and many other actions of this world, [210] do not perceive the parables of Divinity; for their minds are darkened by these actions, and they are corrupted and become dried up. Even as beautiful vines, when they are neglected, are withered up by thorns and divers plants, so men who have believed, and have afterwards fallen away into many of those actions above mentioned, go astray in their minds, and lose all understanding in regard to righteousness; for if they hear of righteousness, their minds are occupied with their business, [211] and they give no heed at all. Those, on the other hand, who have the fear of God, and search after Godhead and truth, and have their hearts turned to the Lord, quickly perceive and understand what is said to them, because they have the fear of the Lord in them. For where the Lord dwells, there is much understanding. Cleave, then, to the Lord, and you will understand and perceive all things." Chap. II. "Hear, then," says he, "foolish man, how grief crushes out the Holy Spirit, and on the other hand saves. When the doubting man attempts any deed, and fails in it on account of his doubt, this grief enters into the man, and grieves the Holy Spirit, and crushes him out. Then, on the other hand, when anger attaches itself to a man in regard to any matter, and he is embittered, then grief enters into the heart of the man who was irritated, and he is grieved at the deed which he did, and repents that he has wrought a wicked deed. This grief, then, appears to be accompanied by salvation, because the man, after having done a wicked deed, repented. [212] Both actions grieve the Spirit: doubt, because it did not accomplish its object; and anger grieves the Spirit, because it did what was wicked. Both these are grievous to the Holy Spirit--doubt and anger. Wherefore remove grief from you, and crush not the Holy Spirit which dwells in you, lest he entreat God [213] against you, and he withdraw from you. For the Spirit of God which has been granted to us to dwell in this body does not endure grief nor straitness. Wherefore put on cheerfulness, which always is agreeable and acceptable to God, [214] and rejoice in it. For every cheerful man does what is good, and minds what is good, and despises grief; [215] but the sorrowful man always acts wickedly. First, he acts wickedly because he grieves the Holy Spirit, which was given to man a cheerful Spirit. Secondly, grieving the Holy Spirit, [216] he works iniquity, neither entreating the Lord nor confessing [217] to Him. For the entreaty of the sorrowful man has no power to ascend to the altar of God." "Why," say I, "does not the entreaty of the grieved man ascend to the altar?" "Because," says he, "grief sits in his heart. Grief, then, mingled with his entreaty, does not permit the entreaty to ascend pure to the altar of God. For as vinegar and wine, when mixed in the same vessel, do not give the same pleasure [as wine alone gives], so grief mixed with the Holy Spirit does not produce the same entreaty [as would be produced by the Holy Spirit alone]. Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness." [218] __________________________________________________________________ [210] The Vat. has here a considerable number of sentences, found in the Greek, the Palatine, and the Æthiopic, in Commandment Eleventh. In consequence of this transference, the Eleventh Commandment in the Vatican differs considerably from the others in the position of the sentences, but otherwise it is substantially the same. [211] And ... business. This part is omitted in the Leipzig Codex, and is supplied from the Latin and Æthiopic translation. [Luke viii. 14.] [212] This ... repented, omitted in Vat. [2 Cor. vii. 10. Compare this Commandment in Wake's translation and notes.] [213] God. The Lord.--Vat., Æth. [214] God. The Lord.--Vat. [215] Grief. Injustice.--Vat. [216] [Eph. iv. 30.] [217] exomologhoumenos one would expect here to mean "giving thanks," a meaning which it has in the New Testament: but as exomologoumai means to "confess" throughout the Pastor of Hermas, it is likely that it means "confessing" here also. [218] [Matt. vi. 16, 17: Is. lviii. 5; 2 Cor. vi. 10; John xvi. 33; Rom. xii. 8.] __________________________________________________________________ Commandment Eleventh. The Spirit and Prophets to Be Tried by Their Works; Also of the Two Kinds of Spirit. He pointed out to me some men sitting on a seat, and one man sitting on a chair. And he says to me, "Do you see the persons sitting on the seat?" "I do, sir," said I. "These," says he, "are the faithful, and he who sits on the chair is a false prophet, ruining the minds of the servants of God. [219] It is the doubters, not the faithful, that he ruins. These doubters then go to him as to a soothsayer, and inquire of him what will happen to them; and he, the false prophet, not having the power of a Divine Spirit in him, answers them according to their inquiries, and according to their wicked desires, and fills their souls with expectations, according to their own wishes. For being himself empty, he gives empty answers to empty inquirers; for every answer is made to the emptiness of man. Some true words he does occasionally utter; for the devil fills him with his own spirit, in the hope that he may be able to overcome some of the righteous. As many, then, as are strong in the faith of the Lord, and are clothed with truth, have no connection with such spirits, but keep away from them; but as many as are of doubtful minds and frequently repent, betake themselves to soothsaying, even as the heathen, and bring greater sin upon themselves by their idolatry. For he who inquires of a false prophet in regard to any action is an idolater, and devoid of the truth, and foolish. For no spirit given by God requires to be asked; but such a spirit having the power of Divinity speaks all things of itself, for it proceeds from above from the power of the Divine Spirit. But the spirit which is asked and speaks according to the desires of men is earthly, [220] light, and powerless, and it is altogether silent if it is not questioned." "How then, sir," say I, "will a man know which of them is the prophet, and which the false prophet?" "I will tell you," says he, "about both the prophets, and then you can try the true and the false prophet according to my directions. Try the man who has the Divine Spirit by his life. First, he who has the Divine Spirit proceeding from above is meek, and peaceable, and humble, and refrains from all iniquity and the vain desire of this world, and contents himself with fewer wants than those of other men, and when asked he makes no reply; nor does he speak privately, nor when man wishes the spirit to speak does the Holy Spirit speak, but it speaks only when God wishes it to speak. When, then, a man having the Divine Spirit comes into an assembly of righteous men who have faith in the Divine Spirit, and this assembly of men offers up prayer to God, then the angel of the prophetic Spirit, [221] who is destined for him, fills the man; and the man being filled with the Holy Spirit, speaks to the multitude as the Lord wishes. Thus, then, will the Spirit of Divinity become manifest. Whatever power therefore comes from the Spirit of Divinity belongs to the Lord. Hear, then," says he, "in regard to the spirit which is earthly, and empty, and powerless, and foolish. First, the man [222] who seems to have the Spirit exalts himself, and wishes to have the first seat, and is bold, and impudent, and talkative, and lives in the midst of many luxuries and many other delusions, and takes rewards for his prophecy; and if he does not receive rewards, he does not prophesy. Can, then, the Divine Spirit take rewards and prophesy? It is not possible that the prophet of God should do this, but prophets of this character are possessed by an earthly spirit. Then it never approaches an assembly of righteous men, but shuns them. And it associates with doubters and the vain, and prophesies to them in a corner, and deceives them, speaking to them, according to their desires, mere empty words: for they are empty to whom it gives its answers. For the empty vessel, when placed along with the empty, is not crushed, but they correspond to each other. When, therefore, it comes into an assembly of righteous men who have a Spirit of Divinity, and they offer up prayer, that man is made empty, and the earthly spirit flees from him through fear, and that man is made dumb, and is entirely crushed, being unable to speak. For if you pack closely a storehouse with wine or oil, and put an empty jar in the midst of the vessels of wine or oil, you will find that jar empty as when you placed it, if you should wish to clear the storehouse. So also the empty prophets, when they come to the spirits of the righteous, are found [on leaving] to be such as they were when they came. This, then, is the mode of life of both prophets. Try by his deeds and his life the man who says that he is inspired. But as for you, trust the Spirit which comes from God, and has power; but the spirit which is earthly and empty trust not at all, for there is no power in it: it comes from the devil. Hear, then, the parable which I am to tell you. Take a stone, and throw it to the sky, and see if you can touch it. Or again, take a squirt of water and squirt into the sky, and see if you can penetrate the sky." "How, sir," say I, "can these things take place? for both of them are impossible." "As these things," says he, "are impossible, so also are the earthly spirits powerless and pithless. But look, on the other hand, at the power which comes from above. Hail is of the size of a very small grain, yet when it falls on a man's head how much annoyance it gives him! Or, again, take the drop which falls from a pitcher to the ground, and yet it hollows a stone. [223] You see, then, that the smallest things coming from above have great power when they fall upon the earth. [224] Thus also is the Divine Spirit, which comes from above, powerful. Trust, then, that Spirit, but have nothing to do with the other." __________________________________________________________________ [219] Is ... God. He who sits in the chair is a terrestrial spirit.--Vat. And then follows the dislocation of sentences noticed above. [220] The spirit of all men is earthly, etc. This passage, down to "it is not possible that the prophet of God should do this," is found in the Vat. and other mss. of the common translation, with the exception of the Lambeth, in Command Twelfth. [Consult Wake upon omissions and transpositions in this and the former Commandment. And note, especially, his valuable caution against confounding what is here said, so confusedly, of the Spirit in man, and of the Spirit of God in his essence (1 Cor. ii. 11, 12). [221] Angel of the prophetic Spirit. The holy messenger (angel) of Divinity.--Vat. [1 Cor. xiv. passim.] [222] [Here is a caution against divers Phrygian prophesyings.] [223] [This proverb is found in many languages. Hermas may have been familiar with Ovid, or with the Greek of the poetaster Choerilus, from whom Ovid, with other Latin poets, condescended to borrow it.] [224] Earth. After this the Vatican reads: Join yourself, therefore, to that which has power, and withdraw from that one which is empty. [Hermas seems to apply to the Spirit, in carrying out his figure, those words of the Psalmist, lxxii. 6.] __________________________________________________________________ Commandment Twelfth. On the Twofold Desire. The Commandments of God Can Be Kept, and Believers Ought Not to Fear the Devil. Chap. I. He says to me, "Put away from you all wicked desire, and clothe yourself with good and chaste desire; for clothed with this desire you will hate wicked desire, [225] and will rein yourself in even as you wish. For wicked desire is wild, and is with difficulty tamed. For it is terrible, and consumes men exceedingly by its wildness. Especially is the servant of God terribly consumed by it, if he falls into it and is devoid of understanding. Moreover, it consumes all such as have not on them the garment of good desire, but are entangled and mixed up with this world. These it delivers up to death." "What then, sir," say I, "are the deeds of wicked desire which deliver men over to death? Make them known to me, and I will refrain from them." "Listen, then, to the works in which evil desire slays the servants of God." [226] Chap. II. "Foremost of all is the desire after another's wife or husband, and after extravagance, and many useless dainties and drinks, and many other foolish luxuries; for all luxury is foolish and empty in the servants of God. These, then, are the evil desires which slay the servants of God. For this evil desire is the daughter of the devil. You must refrain from evil desires, that by refraining ye may live to God. [227] But as many as are mastered by them, and do not resist them, will perish at last, for these desires are fatal. Put you on, then, the desire of righteousness; and arming yourself with the fear of the Lord, resist them. For the fear of the Lord dwells in good desire. But if evil desire see you armed with the fear of God, [228] and resisting it, it will flee far from you, and it will no longer appear to you, for it fears your armour. Go, then, garlanded with the crown which you have gained for victory over it, to the desire of righteousness, and, delivering up to it the prize which you have received, serve it even as it wishes. [229] If you serve good desire, and be subject to it, you will gain the mastery over evil desire, and make it subject to you even as you wish." [230] Chap. III. "I should like to know," say I, "in what way I ought to serve good desire." "Hear," says he: "You will practice righteousness and virtue, truth and the fear of the Lord, faith and meekness, and whatsoever excellences are like to these. Practising these, you will be a well-pleasing servant of God, [231] and you will live to Him; and every one who shall serve good desire, shall live to God." He concluded the twelve commandments, and said to me, "You have now these commandments. Walk in them, and exhort your hearers that their repentance may be pure during the remainder of their life. Fulfil carefully this ministry which I now entrust to you, and you will accomplish much. [232] For you will find favour among those who are to repent, and they will give heed to your words; for I will be with you, and will compel them to obey you." I say to him, "Sir, these commandments are great, and good, and glorious, and fitted to gladden the heart of the man who can perform them. But I do not know if these commandments can be kept by man, because they are exceeding hard." He answered and said to me, "If you lay it down as certain that they can be kept, [233] then you will easily keep them, and they will not be hard. But if you come to imagine that they cannot be kept by man, then you will not keep them. Now I say to you, If you do not keep them, but neglect them, you will not be saved, nor your children, nor your house, since you have already determined for yourself that these commandments cannot be kept by man." Chap. IV. These things he said to me in tones of the deepest anger, so that I was confounded and exceedingly afraid of him, for his figure was altered so that a man could not endure his anger. But seeing me altogether agitated and confused, he began to speak to me in more gentle tones; and he said: "O fool, senseless and doubting, do you not perceive how great is the glory of God, and how strong and marvellous, in that He created the world for the sake of man, [234] and subjected all creation to him, and gave him power to rule over everything under heaven? If, then, man is lord of the creatures of God, and rules over all, is he not able to be lord also of these commandments? For," says he, "the man who has the Lord in his heart can also be lord of all, and of every one of these commandments. But to those who have the Lord only on their lips, [235] but their hearts hardened, [236] and who are far from the Lord, the commandments are hard and difficult. Put, therefore, ye who are empty and fickle in your faith, the Lord in your heart, and ye will know that there is nothing easier or sweeter, or more manageable, than these commandments. Return, ye who walk in the commandments of the devil, in hard, and bitter, and wild licentiousness, and fear not the devil; for there is no power in him against you, for I will be with you, the angel of repentance, who am lord over him. The devil has fear only, but his fear has no strength. [237] Fear him not, then, and he will flee from you." Chap. V. I say to him, "Sir, listen to me for a moment." "Say what you wish," says he. "Man, sir," say I, "is eager to keep the commandments of God, and there is no one who does not ask of the Lord that strength may be given him for these commandments, and that he may be subject to them; but the devil is hard, and holds sway over them." "He cannot," says he, "hold sway over the servants of God, who with all their heart place their hopes in Him. The devil can wrestle against these, overthrow them he cannot. If, then, ye resist him, he will be conquered, and flee in disgrace from you. As many, therefore," says he, "as are empty, fear the devil, as possessing power. When a man has filled very suitable jars with good wine, and a few among those jars are left empty, [238] then he comes to the jars, and does not look at the full jars, for he knows that they are full; but he looks at the empty, being afraid lest they have become sour. For empty jars quickly become sour, and the goodness of the wine is gone. So also the devil goes to all the servants of God to try them. As many, then, as are full in the faith, resist him strongly, and he withdraws from them, having no way by which he might enter them. He goes, then, to the empty, and finding a way of entrance, into them, he produces in them whatever he wishes, and they become his servants." [239] Chap. VI. "But I, the angel of repentance, say to you, Fear not the devil; for I was sent," says he, "to be with you who repent with all your heart, and to make you strong in faith. Trust God, [240] then, ye who on account of your sins have despaired of life, and who add to your sins and weigh down your life; for if ye return to the Lord with all your heart, and practice righteousness the rest of your days, [241] and serve Him according to His will, He will heal your former sins, and you will have power to hold sway over the works of the devil. But as to the threats of the devil, fear them not at all, for he is powerless as the sinews of a dead man. Give ear to me, then, and fear Him who has all power, both to save and destroy, [242] and keep His commandments, and ye will live to God." I say to him, "Sir, I am now made strong in all the ordinances of the Lord, because you are with me; and I know that you will crush all the power of the devil, and we shall have rule over him, and shall prevail against all his works. And I hope, sir, to be able to keep all these commandments [243] which you have enjoined upon me, the Lord strengthening me." "You will keep them," says he, "if your heart be pure towards the Lord; and all will keep them who cleanse their hearts from the vain desires of this world, and they will live to God." __________________________________________________________________ [225] [Concupiscence is here shown to have the nature of sin.] [226] [See the Greek of Athanasius, and Grabe's transposition, in Wake's version of the Eleventh and Twelfth Commandments.] [227] For ... God. This desire, therefore, is wicked and destructive, bringing death on the servants of God. Whoever, therefore, shall abstain from evil desire, shall live to God.--Vat. [228] God. The Lord.--Vat. [229] Go ... wishes. And you will obtain the victory, and will be crowned on account of it, and you will arrive at good desire, and you will deliver up the victory which you have obtained to God, and you will serve Him by acting even as you yourself wish to act.--Vat. [230] Chapters third, fourth, and a part of fifth, are omitted in the Palatine. [This chapter seems based on Heb. v. 14.] [231] God. The Lord.--Vat. [232] [Here is the commission to be a prophet, and to speak prophesyings in the congregation. If the Montanists resisted these teachings, they were self-condemned. Such is the idea here conveyed. 1 Cor. xiv. 32, 37.] [233] If ... kept, omitted in Vat. [234] [Boyle beautifully reconciles "those two current assertions, that (1) God made all things for His own glory, and that (2) He made all things for man." See Usefulness of Nat. Philos., part i., essay 3, or Leighton's Works, vol. iii. p. 235, London, 1870.] [235] Isa. xxix. 13; Matt. xv. 8. [236] John xii. 40; 2 Cor. iii. 14. [237] [Jas. ii. 19, iv. 6, 7.] [238] Empty. Half full.--Vat. [239] [Eph. iv. 27.] [240] Trust God. Believe ye, then, who on account of your sins have forgotten God.--Vat. [241] Practise ... days, omitted in Vat. [242] Matt. x. 28; Luke xii. 5. [243] Rule over ... commandments. But we shall conquer him completely, if we can keep these commandments.--Vat. __________________________________________________________________ __________________________________________________________________ The Pastor __________________________________________________________________ Book Third.--Similitudes. __________________________________________________________________ __________________________________________________________________ Similitude First. [244] As in This World We Have No Abiding City, We Ought to Seek One to Come. He says to me, "You know that you who are the servants of God dwell in a strange land; for your city is far away from this one. [245] If, then," he continues, "you know your city in which you are to dwell, why do ye here provide lands, and make expensive preparations, and accumulate dwellings and useless buildings? He who makes such preparations for this city cannot return again to his own. Oh foolish, and unstable, and miserable man! Dost thou not understand that all these things belong to another, and are under the power of another? For the Lord of this city will say, I do not wish thee to dwell in my city; but depart from this city, because thou obeyest not my laws.' Thou, therefore, although having fields and houses, and many other things, when cast out by him, what wilt thou do with thy land, and house, and other possessions which thou hast gathered to thyself? For the Lord of this country justly says to thee, Either obey my laws or depart from my dominion.' What, then, dost thou intend to do, having a law in thine own city, on account of thy lands, and the rest of thy possessions? [246] Thou shalt altogether deny thy law, and walk according to the law of this city. See lest it be to thy hurt to deny thy law; [247] for if thou shalt desire to return to thy city, thou wilt not be received, because thou hast denied the law of thy city, but wilt be excluded from it. Have a care, therefore: as one living in a foreign land, make no further preparations for thyself than such merely as may be sufficient; and be ready, when the master of this city shall come to cast thee out for disobeying his law, to leave his city, and to depart to thine own, and to obey thine own law without being exposed to annoyance, but in great joy. Have a care, then, ye who serve the Lord, and have Him in your heart, that ye work the works of God, remembering His commandments and promises which He promised, and believe that He will bring them to pass if His commandments be observed. Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit [248] widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it. This is a noble and sacred expenditure, attended neither with sorrow nor fear, but with joy. Do not practice the expenditure of the heathen, [249] for it is injurious to you who are the servants of God; but practice an expenditure of your own, in which ye can rejoice; and do not corrupt [250] nor touch what is another's nor covet it, for it is an evil thing to covet the goods of other men; but work thine own work, and thou wilt be saved." __________________________________________________________________ [244] [We have seen in Justin and Irenæus what seem to us an overstrained allegorizing, and more will be encountered in Origen. On this whole subject, however, as it struck the Oriental and primitive instincts, take the following very illustrative remarks, attributed to Hartley of Winwich:-- "Nature, in its proper order, is the book of God, and exhibits spiritual things in material forms. The knowledge of correspondences being so little understood, is one main cause of the obscurity of the Scriptures of the Old Testament, which were chiefly written by the rules of this science: and not Scripture alone, but man, also, as an image of the spiritual and natural worlds, contains in himself the correspondences of both: of the former, in his interior, and of the latter in his exterior or bodily, part, and so is called the microcosm, or little world." Such texts as Heb. ix. 24, 1 Cor. ii. 13, 14, go far to explain to us the childlike faith of the Fathers. See note on Leighton's St. Peter, p. 238, vol. iii. Ed. Of William West, B.A. 1870.] [245] [Heb. xiii. 14 is the text of this very beautiful chapter. But he original Greek of Phil. iii. 20 seems, also, to be in the author's mind. St. Paul addressed it to the church of a Roman "colony," whose citizenship was not Macedonian but Roman: hence its beautiful propriety.] [246] This sentence may be also rendered thus, giving heneken the meaning of "as regards," "respecting"--a usual enough signification: "What then do you intend to do, as you have a law in your own city regarding your lands and the rest of your possessions?" The Vatican punctuates the passage so that it runs as follows: "What then will you do, who have a law in your own city? Will you, on account of your land, or any other of your preparations, be able to deny your law?" The Vatican also omits several clauses that are in the Greek, down to "for if thou shalt deny, and shalt desire to return," etc. [247] See ... law, omitted in Lips. [The threskeia of Jas. i. 27.] [248] The Vatican has: "Acquit widows, and do justice to orphans." [249] The Vatican renders, "Do not covet, therefore, the riches of the heathen." [Here follows, in the Lambeth ms., an allusion to Luke xix. 15, which Wake renders: "Trade with your own riches." See, also, Luke xii. 33.] [250] The Vatican, rendering paracharassete, adulterare, proceeds as if the reference were to adultery. "Neither touch another man's wife, nor lust after her, but desire your own work, and you will be saved." __________________________________________________________________ Similitude Second. As the Vine is Supported by the Elm, So is the Rich Man Helped by the Prayer of the Poor. As I was walking in the field, and observing an elm and vine, and determining in my own mind respecting them and their fruits, the Shepherd appears to me, and says, "What is it that you are thinking about the elm and vine?" "I am considering," I reply, "that they become each other exceedingly well." "These two trees," he continues, "are intended as an example for the servants of God." "I would like to know," said I, "the example which these trees you say, are intended to teach." "Do you see," he says, "the elm and the vine?" "I see them sir," I replied. "This vine," he continued, "produces fruit, and the elm is an unfruitful tree; but unless the vine be trained upon the elm, it cannot bear much fruit when extended at length upon the ground; [251] and the fruit which it does bear is rotten, because the plant is not suspended upon the elm. When, therefore, the vine is cast upon the elm, it yields fruit both from itself and from the elm. You see, moreover, that the elm also produces much fruit, not less than the vine, but even more; because," [252] he continued, "the vine, when suspended upon the elm, yields much fruit, and good; but when thrown upon the ground, what it produces is small and rotten. This similitude, [253] therefore, is for the servants of God--for the poor man and for the rich." "How so, sir?" said I; "explain the matter to me." "Listen," he said: "The rich man has much wealth, but is poor in matters relating to the Lord, because he is distracted about his riches; and he offers very few confessions and intercessions to the Lord, and those which he does offer are small and weak, and have no power above. But when the rich man refreshes [254] the poor, and assists him in his necessities, believing that what he does to the poor man will be able to find its reward with God--because the poor man is rich in intercession and confession, and his intercession has great power with God--then the rich man helps the poor in all things without hesitation; and the poor man, being helped by the rich, intercedes for him, giving thanks to God for him who bestows gifts upon him. And he still continues to interest himself zealously for the poor man, that his wants may be constantly supplied. For he knows that the intercession of the poor man is acceptable and influential [255] with God. Both, accordingly, accomplish their work. The poor man makes intercession; a work in which he is rich, which he received from the Lord, and with which he recompenses the master who helps him. And the rich man, in like manner, unhesitatingly bestows upon the poor man the riches which he received from the Lord. And this is a great work, and acceptable before God, because he understands the object of his wealth, and has given to the poor of the gifts of the Lord, and rightly discharged his service to Him. [256] Among men, however, the elm appears not to produce fruit, and they do not know nor understand that if a drought come, the elm, which contains water, nourishes the vine; and the vine, having an unfailing supply of water, yields double fruit both for itself and for the elm. So also poor men interceding with the Lord on behalf of the rich, increase their riches; and the rich, again, aiding the poor in their necessities, satisfy their souls. Both, therefore, are partners in the righteous work. He who does these things shall not be deserted by God, but shall be enrolled in the books of the living. Blessed are they who have riches, and who understand that they are from the Lord. [For they who are of that mind will be able to do some good. [257] ]" __________________________________________________________________ [251] The Vatican reads: "Unless this vine be attached to the elm, and rest upon it, it cannot bear much fruit. For, lying upon the ground, it produces bad fruit, because it is not suspended upon the elm." [252] The Vatican here makes Hermas interrupt the Shepherd, and ask, "How greater than the vine?" [253] [Based on Jas. i. 9-11, 27, and ii. 1-9: introducing the heathen world to just ideas of human brotherhood, and the mutual relations of the poor and the rich.] [254] The translation of the text is based on the Palatine. Lips. Reads: "When the rich man fills out upon the poor." Hilgenfeld amends this: "When the rich man recovers breath upon the poor." Neither gives sense. The Æthiopic has: "But if the rich man lean on the poor;" and the Greek of Hilgenfeld might mean: "When the rich man recovers his breath by leaning on the poor." The Vatican is quite different: "When, therefore, the rich man helps the poor in those things which he needs, the poor man prays to the Lord for the rich man, and God bestows all blessings upon the rich man, because the poor man is rich in prayer, and his prayer has great merit with God. Then the rich man accordingly assists the poor man's things, because he feels that he is fully heard (exaudiri) by the Lord; and the more willingly and unhesitatingly does he give him every help, and takes care that he wants for nothing. The poor man gives thanks to God for the rich man, because they do their duty in respect to the Lord (a Domino)." [255] [I note this use of the word "influential," because it was formerly denounced as an Americanism.] [256] [Luke xii. 42.] [257] The sentence in brackets is not in Lips. It is taken from Pal. __________________________________________________________________ Similitude Third. As in Winter Green Trees Cannot Be Distinguished from Withered, So in This World Neither Can the Just from the Unjust. He showed me many trees having no leaves, but withered, as it seemed to me; for all were alike. And he said to me, "Do you see those trees?" "I see, sir," I replied, "that all are alike, and withered." He answered me, and said, "These trees which you see are those who dwell in this world." "Why, then, sir," I said, "are they withered, as it were, and alike?" [258] "Because," he said, "neither are the righteous manifest in this life, nor sinners, but they are alike; for this life is a winter to the righteous, and they do not manifest themselves, because they dwell with sinners: for as in winter trees that have cast their leaves are alike, and it is not seen which are dead and which are living, so in this world neither do the righteous show themselves, nor sinners, but all are alike one to another." [259] __________________________________________________________________ [258] The Vatican renders this thus: "Why do they resemble those that are, as it were, withered?" [259] [Matt. xiii. 29.] __________________________________________________________________ Similitude Fourth. As in Summer Living Trees are Distinguished from Withered by Fruit and Living Leaves, So in the World to Come the Just Differ from the Unjust in Happiness. He showed me again many trees, some budding, and others withered. And he said to me, "Do you see these trees?" "I see, sir," I replied, "some putting forth buds, and others withered." "Those," he said, "which are budding are the righteous who are to live in the world to come; for the coming world is the summer [260] of the righteous, but the winter of sinners. When, therefore, the mercy of the Lord shines forth, then shall they be made manifest who are the servants of God, and all men shall be made manifest. For as in summer the fruits of each individual tree appear, and it is ascertained of what sort they are, so also the fruits of the righteous shall be manifest, and all who have been fruitful in that world shall be made known. [261] But the heathen and sinners, like the withered trees which you saw, will be found to be those who have been withered and unfruitful in that world, and shall be burnt as wood, and [so] made manifest, because their actions were evil during their lives. For the sinners shall be consumed because they sinned and did not repent, and the heathen shall be burned because they knew not Him who created them. Do you therefore bear fruit, that in that summer your fruit may be known. And refrain from much business, and you will never sin: for they who are occupied with much business commit also many sins, being distracted about their affairs, and not at all serving their Lord. [262] How, then," he continued, "can such a one ask and obtain anything from the Lord, if he serve Him not? They who serve Him shall obtain their requests, but they who serve Him not shall receive nothing. And in the performance even of a single action a man can serve the Lord; for his mind will not be perverted from the Lord, but he will serve Him, having a pure mind. If, therefore, you do these things, you shall be able to bear fruit for the life to come. And every one who will do these things shall bear fruit." __________________________________________________________________ [260] Summer. Throne.--Lips. [Rom. viii. 22-24.] [261] The Vatican has, "And all the merry and joyful shall be restored in that age." [262] [1 Cor. vii. 30-35; Rom. xii. 11.] __________________________________________________________________ Similitude Fifth. Of True Fasting and Its Reward: Also of Purity of Body. Chap. I. While fasting and sitting on a certain mountain, and giving thanks to the Lord for all His dealings with me, I see the Shepherd sitting down beside me, and saying, "Why have you come hither [so] early in the morning?" "Because, sir," I answered, "I have a station." [263] "What is a station?" he asked. "I am fasting, sir," I replied. "What is this fasting," he continued, "which you are observing?" "As I have been accustomed, sir," I reply, "so I fast." "You do not know," he says, "how to fast unto the Lord: this useless fasting which you observe to Him is of no value." "Why, sir," I answered, "do you say this?" "I say to you," he continued, "that the fasting which you think you observe is not a fasting. But I will teach you what is a full and acceptable fasting to the Lord. Listen," he continued: "God does not desire such an empty fasting. [264] For fasting to God in this way you will do nothing for a righteous life; but offer to God a fasting of the following kind: Do no evil in your life, and serve the Lord with a pure heart: keep His commandments, walking in His precepts, and let no evil desire arise in your heart; and believe in God. If you do these things, and fear Him, and abstain from every evil thing, you will live unto God; and if you do these things, you will keep a great fast, and one acceptable before God." Chap. II. "Hear the similitude which I am about to narrate to you relative to fasting. A certain man had a field and many slaves, and he planted a certain part of the field with a vineyard, [265] and selecting a faithful and beloved and much valued slave, he called him to him, and said, Take this vineyard which I have planted, and stake [266] it until I come, and do nothing else to the vineyard; and attend to this order of mine, and you shall receive your freedom from me.' And the master of the slave departed to a foreign country. And when he was gone, the slave took and staked the vineyard; and when he had finished the staking of the vines, he saw that the vineyard was full of weeds. He then reflected, saying, I have kept this order of my master: I will dig up the rest of this vineyard, and it will be more beautiful when dug up; and being free of weeds, it will yield more fruit, not being choked by them.' He took, therefore, and dug up the vineyard, and rooted out all the weeds that were in it. And that vineyard became very beautiful and fruitful, having no weeds to choke it. And after a certain time the master of the slave and of the field returned, and entered into the vineyard. And seeing that the vines were suitably supported on stakes, and the ground, moreover, dug up, and all the weeds rooted out, and the vines fruitful, he was greatly pleased with the work of his slave. And calling his beloved son who was his heir, and his friends who were his councillors, he told them what orders he had given his slave, and what he had found performed. And they rejoiced along with the slave at the testimony which his master bore to him. And he said to them, I promised this slave freedom if he obeyed the command which I gave him; and he has kept my command, and done besides a good work to the vineyard, and has pleased me exceedingly. In return, therefore, for the work which he has done, I wish to make him co-heir with my son, because, having good thoughts, he did not neglect them, but carried them out.' With this resolution of the master his son and friends were well pleased, viz., that the slave should be co-heir with the son. After a few days the master made a feast, [267] and sent to his slave many dishes from his table. And the slave receiving the dishes that were sent him from his master, took of them what was sufficient for himself, and distributed the rest among his fellow-slaves. And his fellow-slaves rejoiced to receive the dishes, and began to pray for him, that he might find still greater favour with his master for having so treated them. His master heard all these things that were done, and was again greatly pleased with his conduct. And the master again calling together his friends and his son, reported to them the slave's proceeding with regard to the dishes which he had sent him. And they were still more satisfied that the slave should become co-heir with his son." Chap. III. I said to him, "Sir, I do not see the meaning of these similitudes, nor am I able to comprehend them, unless you explain them to me." "I will explain them all to you," he said, "and whatever I shall mention in the course of our conversations I will show you. [Keep the commandments of the Lord, and you will be approved, and inscribed amongst the number of those who observe His commands.] And if you do any good beyond what is commanded by God, [268] you will gain for yourself more abundant glory, and will be more honoured by God than you would otherwise be. If, therefore, in keeping the commandments of God, you do, in addition, these services, you will have joy if you observe them according to my command." I said to him, "Sir, whatsoever you enjoin upon me I will observe, for I know that you are with me." "I will be with you," he replied, "because you have such a desire for doing good; and I will be with all those," he added, "who have such a desire. This fasting," he continued, "is very good, provided the commandments of the Lord be observed. Thus, then, shall you observe the fasting which you intend to keep. [269] First of all, [270] be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows. [271] Having fulfilled what is written, in the day on which you fast you will taste nothing but bread and water; and having reckoned up the price of the dishes of that day which you intended to have eaten, you will give it to a widow, or an orphan, or to some person in want, and thus you will exhibit humility of mind, so that he who has received benefit from your humility may fill his own soul, and pray for you to the Lord. If you observe fasting, as I have commanded you, your sacrifice will be acceptable to God, and this fasting will be written down; and the service thus performed is noble, and sacred, and acceptable to the Lord. These things, therefore, shall you thus observe with your children, and all your house, and in observing them you will be blessed; and as many as hear these words and observe them shall be blessed; and whatsoever they ask of the Lord they shall receive." Chap. IV. I prayed him much that he would explain to me the similitude of the field, and of the master of the vineyard, and of the slave who staked the vineyard, and of the stakes, and of the weeds that were plucked out of the vineyard, and of the son, and of the friends who were fellow-councillors, for I knew that all these things were a kind of parable. And he answered me, and said, "You are exceedingly persistent [272] with your questions. You ought not," he continued, "to ask any questions at all; for if it is needful to explain anything, it will be made known to you." I said to him, "Sir, whatsoever you show me, and do not explain, I shall have seen to no purpose, not understanding its meaning. In like manner, also, if you speak parables to me, and do not unfold them, I shall have heard your words in vain." And he answered me again, saying, "Every one who is the servant of God, and has his Lord in his heart, asks of Him understanding, and receives it, and opens up every parable; and the words of the Lord become known to him which are spoken in parables. [273] But those who are weak and slothful in prayer, hesitate to ask anything from the Lord; but the Lord is full of compassion, and gives without fail to all who ask Him. But you, having been strengthened by the holy Angel, [274] and having obtained from Him such intercession, and not being slothful, why do not you ask of the Lord understanding, and receive it from Him?" I said to him, "Sir, having you with me, I am necessitated to ask questions of you, for you show me all things, and converse with me; but if I were to see or hear these things without you, I would then ask the Lord to explain them." Chap. V. "I said to you a little ago," he answered, "that you were cunning and obstinate in asking explanations of the parables; but since you are so persistent, I shall unfold to you the meaning of the similitudes of the field, and of all the others that follow, that you may make them known to every one. [275] Hear now," he said, "and understand them. The field is this world; and the Lord of the field is He who created, and perfected, and strengthened all things; [and the son is the Holy Spirit; [276] ] and the slave is the Son of God; and the vines are this people, whom He Himself planted; and the stakes are the holy angels of the Lord, who keep His people together; and the weeds that were plucked out of the vineyard are the iniquities of God's servants; and the dishes which He sent Him from His table are the commandments which He gave His people through His Son; and the friends and fellow-councillors are the holy angels who were first created; and the Master's absence from home is the time that remains until His appearing." I said to him, "Sir, all these are great, and marvellous, and glorious things. Could I, therefore," I continued, "understand them? No, nor could any other man, even if exceedingly wise. Moreover," I added, "explain to me what I am about to ask you." "Say what you wish," he replied. "Why, sir," I asked, "is the Son of God in the parable in the form of a slave?" Chap. VI. "Hear," he answered: "the Son of God is not in the form [277] of a slave, but in great power and might." "How so, sir?" I said; "I do not understand." "Because," he answered, "God planted the vineyard, that is to say, He created the people, and gave them to His Son; and the Son appointed His angels over them to keep them; and He Himself purged away their sins, having suffered many trials and undergone many labours, for no one is able to dig without labour and toil. He Himself, then, having purged away the sins of the people, showed them the paths of life [278] by giving them the law which He received from His Father. [You see," he said, "that He is the Lord of the people, having received all authority from His Father. [279] ] And why the Lord took His Son as councillor, and the glorious angels, regarding the heirship of the slave, listen. The holy, pre-existent Spirit, that created every creature, God made to dwell in flesh, which He chose. [280] This flesh, accordingly, in which the Holy Spirit dwelt, was nobly subject to that Spirit, walking religiously and chastely, in no respect defiling the Spirit; and accordingly, after living [281] excellently and purely, and after labouring and co-operating with the Spirit, and having in everything acted vigorously and courageously along with the Holy Spirit, He assumed it as a partner with it. For this conduct [282] of the flesh pleased Him, because it was not defiled on the earth while having the Holy Spirit. He took, therefore, as fellow-councillors His Son and the glorious angels, in order that this flesh, which had been subject to the body without a fault, might have some place of tabernacle, and that it might not appear that the reward [of its servitude had been lost [283] ], for the flesh that has been found without spot or defilement, in which the Holy Spirit dwelt, [will receive a reward [284] ]. You have now the explanation [285] of this parable also." Chap. VII. "I rejoice, sir," I said, "to hear this explanation." "Hear," again he replied: "Keep this flesh pure and stainless, that the Spirit which inhabits it may bear witness to it, and your flesh may be justified. See that the thought never arise in your mind that this flesh of yours is corruptible, and you misuse it by any act of defilement. If you defile your flesh, you will also defile the Holy Spirit; and if you defile your flesh [and spirit], you will not live." [286] "And if any one, sir," I said, "has been hitherto ignorant, before he heard these words, how can such a man be saved who has defiled his flesh?" "Respecting former sins [287] of ignorance," he said, "God alone is able to heal them, for to Him belongs all power. [But be on your guard now, and the all-powerful and compassionate God will heal former transgressions [288] ], if for the time to come you defile not your body nor your spirit; for both are common, and cannot be defiled, the one without the other: keep both therefore pure, and you will live unto God." __________________________________________________________________ [263] [This anachronism betrays the later origin of "The Pastor." The Pauline Hermas would not have used this technical term. These fasts were very early fixed by canon for Wednesdays and Fridays. See Canon lxix. of canons called "Apostolical;" also Bingham, book xiii. cap. 9, and this volume, p. 34, note 4.] [264] [See cap. iii. of this similitude.] [265] The Vatican adds, "for his successors." [266] i.e., attach the vines to stakes. [267] The Vatican adds, "Having called together his friends." [The gospel parables of the vineyard, and of the sower, and of the man travelling into a far country, are here reflected passim. I cannot but refer to a parable which greatly resembles this, and is yet more beautiful, occurring in Mrs. Sherwood's Stories on the Catechism (Fijou), a book for children. It is not unworthy of Bunyan.] [268] [To read into this passage the idea of "supererogatory merit" is an unpardonable anachronism. (Compare Command. iv. 4.) The writer everywhere denies human merit, extols mercy, and imputes good works to grace. He has in view St. Paul's advice (1 Cor. vii. 25-28), or our blessed Lord's saying (Matt. xix. 12). The abuse of such Scriptures propped up a false system (2 Pet. iii. 16) after it had been invented by Pelagians and monastic enthusiasts. But it has no place in the mind of Hermas, nor in the mind of Christ.] [269] [Thus he does not object to the "station," if kept with evangelical acts of devotion and penitence. Isa. lviii. 5-8.] [270] Pseudo-Athanasius gives this paragraph as follows: "First of all be on your guard to fast from every evil word and evil report, and purify your heart from every defilement and revenge, and base covetousness. And on the day on which you fast, be content with bread, and herbs, and water, giving thanks to God. And having calculated the amount of the cost of the meal which you intended to have eaten on that day, give it to a widow, or an orphan, or to some one in want, so that, having clearly filled his own soul, he shall pray to the Lord on your behalf. If you therefore perform your fasting as I enjoined you, your sacrifice will be acceptable before the Lord, and inscribed in the heavens in the day of the requital of the good things that have been prepared for the righteous." [271] [Note this detailed account of primitive fasting (2 Cor. vi. 5, ix. 27, xi. 27). Amid all the apostle's sufferings and dying daily, he adds fastings to involuntary hunger and thirst.] [272] Literally, "self-willed." (authades). [273] [Matt. xiii. 11; Jas. i. 5.] [274] [Luke. xxii. 43.] [275] [Part of the commission again.] [276] This clause occurs only in the Vatican. It does not occur in Lips., Pal., or in the Æth. [277] [Phil. ii. 7. But no longer is He such.] [278] [Heb. i. 3; Ps. xvi. 11] [279] The sentence in brackets is omitted in Lips. And Æth., occurs in Vat. And Pal. [280] This passage varies in each of the forms in which it has come down, and is corrupt in most, if not in all. The Vatican (Lat.) has, "Because the messenger hears the Holy Spirit, which was the first of all that was poured (infusus) into a body in which God might dwell. For understanding (intellectus) placed it in a body as seemed proper to Him." The Pal. reads: "For that Holy Spirit which was created pure [first] of all in a body in which it might dwell, God made and appointed a chosen body which pleased Him." The Æth. reads: "The Holy Spirit, who created all things, dwelt in a body in which He wished to dwell." [See Grabe's collation and emendation here, in Wake's translation.] [281] The Vatican renders this sentence: "This body, therefore, into which the Holy Spirit was led, was subject to that Spirit, walking rightly, modestly, and chastely, and did not at all defile that Spirit. Since, then, that body had always obeyed the Holy Spirit, and had laboured rightly and chastely with it, and had not at any time given way, that wearied body passed its time as a slave; but having strongly approved itself along with the Holy Spirit, it was received unto God." The Palatine is similar. The Æth. reads: "That body served well in righteousness and purity, nor did it ever defile that Spirit, and it became His partner, since that body pleased God." [282] poreia. Vatican, potens cursus. [283] The passages within brackets are omitted by Lips. and Æth. [284] The passages within brackets are omitted by Lips. and Æth. [285] [If the reader feels that the explanation itself needs to be explained, let him attribute it to the confused and inaccurate state of the text. Grabe says emphatically, that "the created Spirit of Christ as a man and not the Holy Ghost, the third person of the Trinity," is spoken of in this chapter chiefly. The apparent confusion of words and phrases must be the result of ignorant copying. It is a sufficient answer to certain German critics to cite the providential approval of Athanasius, a fact of the utmost moment. Nobody doubts that Athanasius was sensitive to any discoloration of the Nicene Faith. In the text of Hermas, therefore, as it was in his copy, there could have been nothing heretical, or favouring heresy. That Hermas was an artist, and purposely gave his fiction a very primitive air, is evident. He fears to name the Scriptures he quoted, lest any one should doubt their use, in the days of Clement, in the Western churches.] [286] [1 Cor. iii. 16, 17. Owen, On the Spirit, passim. Ambiguities, cap. ii.] [287] [Acts xvii. 30.] [288] Omitted in Lips. Æth. has simply, "But be on your guard now." __________________________________________________________________ Similitude Sixth. Of the Two Classes of Voluptuous Men, and of Their Death, Falling Away, and the Duration of Their Punishment. Chap. I. Sitting in my house, and glorifying the Lord for all that I had seen, and reflecting on the commandments, that they are excellent, and powerful, and glorious, and able to save a man's soul, I said within myself, "I shall be blessed if I walk in these commandments, and every one who walks in them will be blessed." While I was saying these words to myself, I suddenly see him sitting beside me, and hear him thus speak: "Why are you in doubt about the commandments which I gave you? They are excellent: have no doubt about them at all, but put on faith in the Lord, and you will walk in them, for I will strengthen you in them. These commandments are beneficial to those who intend to repent: for if they do not walk in them, their repentance is in vain. You, therefore, who repent cast away the wickedness of this world which wears you out; and by putting on all the virtues of a holy life, you will be able to keep these commandments, and will no longer add to the number of your sins. Walk, [289] therefore, in these commandments of mine, and you will live unto God. All these things have been spoken to you by me." And after he had uttered these words, he said to me, "Let us go into the fields, and I will show you the shepherds of the flocks." "Let us go, sir," I replied. And we came to a certain plain, and he showed me a young man, a shepherd, clothed in a suit of garments of a yellow colour: and he was herding very many sheep, and these sheep were feeding luxuriously, as it were, and riotously, and merrily skipping hither and thither. The shepherd himself was merry, because of his flock; and the appearance of the shepherd was joyous, and he was running about amongst his flock. [And other sheep I saw rioting and luxuriating in one place, but not, however, leaping about. [290] ] Chap. II. And he said to me, "Do you see this shepherd?" "I see him, sir," I said. "This," he answered, "is the angel [291] of luxury and deceit: he wears out the souls of the servants of God, and perverts them from the truth, deceiving them with wicked desires, through which they will perish; for they forget the commandments of the living God, and walk in deceits and empty luxuries; and they are ruined by the angel, some being brought to death, others to corruption." [292] I said to him, "Sir, I do not know the meaning of these words, to death, and to corruption.'" "Listen," he said. "The sheep which you saw merry and leaping about, are those which have torn themselves away from God for ever, and have delivered themselves over to luxuries and deceits [293] [of this world. Among them there is no return to life through repentance, because they have added to their other sins, and blasphemed the name of the Lord. Such men therefore, are appointed unto death. [294] And the sheep which you saw not leaping, but feeding in one place, are they who have delivered themselves over to luxury and deceit], but have committed no blasphemy against the Lord. These have been perverted from the truth: among them there is the hope of repentance, by which it is possible to live. Corruption, then, has a hope of a kind of renewal, [295] but death has everlasting ruin." Again I went forward a little way, and he showed me a tall shepherd, somewhat savage in his appearance, clothed in a white goatskin, and having a wallet on his shoulders, and a very hard staff with branches, and a large whip. And he had a very sour look, so that I was afraid of him, so forbidding was his aspect. This shepherd, accordingly, was receiving the sheep from the young shepherd, those, viz., that were rioting and luxuriating, but not leaping; and he cast them into a precipitous place, full of thistles and thorns, so that it was impossible to extricate the sheep from the thorns and thistles; but they were completely entangled amongst them. These, accordingly, thus entangled, pastured amongst the thorns and thistles, and were exceedingly miserable, being beaten by him; and he drove them hither and thither, and gave them no rest; and, altogether, these sheep were in a wretched plight. Chap. III. Seeing them, therefore, so beaten and so badly used, I was grieved for them, because they were so tormented, and had no rest at all. And I said to the Shepherd who talked with me, "Sir, who is this shepherd, who is so pitiless and severe, and so completely devoid of compassion for these sheep?" "This," he replied, "is the angel of punishment; [296] and he belongs to the just angels, and is appointed to punish. He accordingly takes those who wander away from God, and who have walked in the desires and deceits of this world, and chastises them as they deserve with terrible and diverse punishments." "I would know, sir," I said, "Of what nature are these diverse tortures and punishments?" "Hear," he said, "the various tortures and punishments. The tortures are such as occur during life. [297] For some are punished with losses, others with want, others with sicknesses of various kinds, and others with all kinds of disorder and confusion; others are insulted by unworthy persons, and exposed to suffering in many other ways: for many, becoming unstable in their plans, try many things, and none of them at all succeed, and they say they are not prosperous in their undertakings; and it does not occur to their minds that they have done evil deeds, but they blame the Lord. [298] When, therefore, they have been afflicted with all kinds of affliction, then are they delivered unto me for good training, and they are made strong in the faith of the Lord; and [299] for the rest of the days of their life they are subject to the Lord with pure hearts, and are successful in all their undertakings, obtaining from the Lord everything they ask; and then they glorify the Lord, that they were delivered to me, and no longer suffer any evil." Chap. IV. I said to him, "Sir, explain this also to me." "What is it you ask?" he said. "Whether, sir," I continued, "they who indulge in luxury, and who are deceived, are tortured for the same period of time that they have indulged in luxury and deceit?" He said to me, "They are tortured in the same manner." [300] ["They are tormented much less, sir," I replied; [301] ] "for those who are so luxurious and who forget God ought to be tortured seven-fold." He said to me "You are foolish, and do not understand the power of torment." "Why, sir," I said, "if I had understood it, I would not have asked you to show me." "Hear," he said, "the power of both. The time of luxury and deceit is one hour; but the hour of torment is equivalent to thirty days. If, accordingly, a man indulge in luxury for one day, and be deceived and be tortured for one day, the day of his torture is equivalent to a whole year. For all the days of luxury, therefore, there are as many years of torture to be undergone. You see, then," he continued, "that the time of luxury and deceit is very short, [302] but that of punishment and torture long." Chap. V. "Still," I said, "I do not quite understand about the time of deceit, and luxury, and torture; explain it to me more clearly." He answered, and said to me, "Your folly is persistent; and you do not wish to purify your heart, and serve God. Have a care," he added, "lest the time be fulfilled, and you be found foolish. Hear now," he added, "as you desire, that you may understand these things. He who indulges in luxury, and is deceived for one day, and who does what he wishes, is clothed with much foolishness, and does not understand the act which he does until the morrow; for he forgets what he did the day before. For luxury and deceit have no memories, on account of the folly with which they are clothed; but when punishment and torture cleave to a man for one day, he is punished and tortured for a year; for punishment and torture have powerful memories. While tortured and punished, therefore, for a whole year, he remembers at last [303] his luxury and deceit, and knows that on their account he suffers evil. Every man, therefore, who is luxurious and deceived is thus tormented, because, although having life, they have given themselves over to death." "What kinds of luxury, sir," I asked, "are hurtful?" "Every act of a man which he performs with pleasure," he replied, "is an act of luxury; for the sharp-tempered man, when gratifying his tendency, indulges in luxury; and the adulterer, and the drunkard, and the back-biter, and the liar, and the covetous man, and the thief, and he who does things like these, gratifies his peculiar propensity, and in so doing indulges in luxury. All these acts of luxury are hurtful to the servants of God. On account of these deceits, therefore, do they suffer, who are punished and tortured. And there are also acts of luxury which save men; for many who do good indulge in luxury, being carried away by their own pleasure: [304] this luxury, however, is beneficial to the servants of God, and gains life for such a man; but the injurious acts of luxury before enumerated bring tortures and punishment upon them; and if they continue in them and do not repent, they bring death upon themselves." __________________________________________________________________ [289] The Vatican has a sentence before this: "For if you sin not afterwards, you will greatly fall away from your former [transgressions]." [290] Found only in Pseudo-Athanasius. It occurs in none of the translations. [291] [The use of the word "angel," here, may possibly coincide with that in the Apocalypse, rebuking an unfaithful and luxurious pastor, like the angel of Sardis (Rev. iii. 1-5). The "yellow" raiment may be introduced as a contrast to the words, "thou has a few names even in Sardis which have not defiled their garments, and they shall walk with me in white."] [292] kataphthoran, translated in Pal. And Vat. by defectio, apostasy, as departure from goodness and truth. The Æthiopic has "ruin." [293] Of ... deceit, omitted in Lips. Our translation is made from the Vat. [294] Pseudo-Athanasius has, "of such men the life is death." [295] Pseudo-Athanasius has, "Corruption, therefore, has a hope of resurrection up to a certain point." [Death here must mean final apostasy (Heb. vi. 4-6, x. 26-31, xii. 15-17). But a certain death-in-life, which is not final, is instanced in Rev. iii. 1; note also 1 John iii. 14, 15, v. 16, 17.] [296] [The idea is, the minister of discipline, as St. Ambrose is represented with a scourge in his hand. The Greek (ek ton angelon ton dikaion) favours the idea that faithful pastors are here symbolized,--just stewards and righteous men.] [297] biotikai. The Vatican and Pal. render this, "the various punishments and tortures which men suffer daily in their lives." Pseudo-Athanasius has: "For when they revolt from God, thinking to be in rest and in wealth, then they are punished, some meeting with losses," etc. [1 Tim. i. 20. Remedial discipline is thus spoken of, 1 Cor. v. 5.] [298] Pseudo-Athanasius has: "And they cannot bear for the rest of their days to turn and serve the Lord with a pure heart. But if they repent and become sober again, then they understand that they were not prosperous on account of their evil deeds; and so they glorify the Lord, because He is a just Judge, and because they suffered justly, and were punished (epaideuthesan) according to their deeds." [299] The Vatican inserts the following sentence before this: "And when they begin to repent of their sins, then the works in which they have wickedly exercised themselves arise in their hearts; and then they give honour to God, saying that He is a just Judge, and that they have deservedly suffered everything according to their deeds." So does Pal. The Æthiopic becomes very condensed in this portion. [Note this class of offenders, having suffered remedial chastisement, are not delivered over the Satan finally, but "delivered unto me (the angel of repentance) for good training."] [300] tropon. The Vat. and Pal. have, "for the same time" (per idem tempus). [301] Omitted in Lips. [302] Pseudo-Athanasius has "nothing" (ouden) instead of elachistos. [303] pote. [The pleasures of sin are "for a season" (Heb. xi. 25), at most: impenitence is the "treasuring up of wrath against the day of wrath" (Rom. ii. 5).] [304] [Ps. iv. 6, 7, cxix. 14, lxxxiv. 10. Dr. Doddridge's epigram on Dum Vivimus Vivamus will be brought to mind.] __________________________________________________________________ Similitude Seventh. They Who Repent Must Bring Forth Fruits Worthy of Repentance. After a few days I saw him in the same plain where I had also seen the shepherds; and he said to me, "What do you wish with me?" I said to him, "Sir, that you would order the shepherd who punishes to depart out of my house, because he afflicts me exceedingly." "It is necessary," he replied, "that you be afflicted; for thus," he continued, "did the glorious angel command concerning you, as he wishes you to be tried." "What have I done which is so bad, sir," I replied, "that I should be delivered over to this angel?" "Listen," he said: "Your sins are many, but not so great as to require that you be delivered over to this angel; but your household has committed great iniquities and sins, and the glorious angel has been incensed at them on account of their deeds; and for this reason he commanded you to be afflicted for a certain time, that they also might repent, and purify themselves from every desire of this world. When, therefore, they repent and are purified, then the angel of punishment will depart." I said to him, "Sir, if they have done such things as to incense the glorious angel against them, yet what have I done?" He replied, "They cannot be afflicted at all, unless you, the head of the house, be afflicted: for when you are afflicted, of necessity they also suffer affliction; but if you are in comfort, they can feel no affliction." "Well, sir," I said, "they have repented with their whole heart." "I know, too," he answered, "that they have repented with their whole heart: do you think, however, that the sins of those who repent are remitted? [305] Not altogether, but he who repents must torture his own soul, and be exceedingly humble in all his conduct, and be afflicted with many kinds of affliction; and if he endure the afflictions that come upon him, He who created all things, and endued them with power, will assuredly have compassion, and will heal him; and this will He do when He sees the heart of every penitent pure from every evil thing: [306] and it is profitable for you and for your house to suffer affliction now. But why should I say much to you? You must be afflicted, as that angel of the Lord commanded who delivered you to me. And for this give thanks to the Lord, because He has deemed you worthy of showing you beforehand this affliction, that, knowing it before it comes, you may be able to bear it with courage." [307] I said to him, "Sir, be thou with me, and I will be able to bear all affliction." "I will be with you," he said, "and I will ask the angel of punishment to afflict you more lightly; nevertheless, you will be afflicted for a little time, and again you will be re-established in your house. Only continue humble, and serve the Lord in all purity of heart, you and your children, and your house, and walk in my commands which I enjoin upon you, and your repentance will be deep and pure; and if you observe these things with your household, every affliction will depart from you. [308] And affliction," he added, "will depart from all who walk in these my commandments." __________________________________________________________________ [305] The Vat. and Pal. have protinus, "immediately." [Wake adopts this reading, which appears to be required by the context.] [306] The Lips. has lost here a few words, which are supplied from the Latin translations. [Mal. iii. 3; Isa. i. 22; Ps. xxvi. 2, cxxxix. 23, 24. Is there not much teaching here for our easy living, and light ideas of the sinfulness of sin?] [307] The Vatican has: "But rather give thanks to the Lord, that He, knowing what is to come to pass, has deemed you worthy to tell you beforehand that affiction is coming upon those who are able to bear it." [1 Cor. x. 13. But the whole argument turns on Jas. i. 2, as Hermas delights in this practical apostle.] [308] [Sam. iii. 31, 32, 33.] __________________________________________________________________ Similitude Eighth. The Sins of the Elect and of the Penitent are of Many Kinds, But All Will Be Rewarded According to the Measure of Their Repentance and Good Works. Chap. I. He showed me a large willow tree overshadowing plains and mountains, and under the shade of this willow had assembled all those who were called by the name of the Lord. And a glorious angel of the Lord, who was very tall, was standing beside the willow, having a large pruning-knife, and he was cutting little twigs from the willow and distributing them among the people that were overshadowed by the willow; and the twigs which he gave them were small, about a cubit, as it were, in length. And after they had all received the twigs, the angel laid down the pruning-knife, and that tree was sound, as I had seen it at first. And I marvelled within myself, saying, "How is the tree sound, after so many branches have been cut off?" And the Shepherd said to me, "Do not be surprised if the tree remains sound after so many branches were lopped off; [but wait, [309] ] and when you shall have seen everything, then it will be explained to you what it means." The angel who had distributed the branches among the people again asked them from them, and in the order in which they had received them were they summoned to him, and each one of them returned his branch. And the angel of the Lord took and looked at them. From some he received the branches withered and moth-eaten; those who returned branches in that state the angel of the Lord ordered to stand apart. Others, again, returned them withered, but not moth-eaten; and these he ordered to stand apart. And others returned them half-withered, and these stood apart; and others returned their branches half-withered and having cracks in them, and these stood apart. [And others returned their branches green and having cracks in them; and these stood apart. [310] ] And others returned their branches, one-half withered and the other green; and these stood apart. And others brought their branches two-thirds green and the remaining third withered; and these stood apart. And others returned them two-thirds withered and one-third green; and these stood apart. And others returned their branches nearly all green, the smallest part only, the top, being withered, but they had cracks in them; and these stood apart. And of others very little was green, but the remaining parts withered; and these stood apart. And others came bringing their branches green, as they had received them from the angel. And the majority of the crowd returned branches of that kind, and with these the angel was exceedingly pleased; and these stood apart. [And others returned their branches green and having offshoots; and these stood apart, and with these the angel was exceedingly delighted. [311] ] And others returned their branches green and with offshoots, and the offshoots had some fruit, as it were; [312] and those men whose branches were found to be of that kind were exceedingly joyful. And the angel was exultant because of them; and the Shepherd also rejoiced greatly because of them. Chap. II. And the angel of the Lord ordered crowns to be brought; [313] and there were brought crowns, formed, as it were, of palms; and he crowned the men who had returned the branches which had offshoots and some fruit, and sent them away into the tower. And the others also he sent into the tower, those, namely, who had returned branches that were green and had offshoots but no fruit, having given them seals. [314] And all who went into the tower had the same clothing--white as snow. [315] And those who returned their branches green, as they had received them, he set free, giving them clothing and seals. Now after the angel had finished these things, he said to the Shepherd, "I am going away, and you will send these away within the walls, according as each one is worthy to have his dwelling. And examine their branches carefully, and so dismiss them; but examine them with care. See that no one escape you," he added; "and if any escape you, I will try them at the altar." [316] Having said these words to the Shepherd, he departed. And after the angel had departed, the Shepherd said to me, "Let us take the branches of all these and plant them, and see if any of them will live." I said to him, "Sir, how can these withered branches live?" He answered, and said, "This tree is a willow, and of a kind that is very tenacious of life. If, therefore, the branches be planted, and receive a little moisture, many of them will live. And now let us try, and pour water [317] upon them; and if any of them live I shall rejoice with them, and if they do not I at least will not be found neglectful." And the Shepherd bade me call them as each one was placed. And they came, rank by rank, and gave their branches to the Shepherd. And the Shepherd received the branches, and planted them in rows; and after he had planted them he poured much water upon them, so that the branches could not be seen for the water; and after the branches had drunk it in, he said to me, "Let us go, and return after a few days, and inspect all the branches; for He who created this tree wishes all those to live who received branches [318] from it. And I also hope that the greater part of these branches which received moisture and drank of the water will live." Chap. III. I said to him, "Sir, explain to me what this tree means, for I am perplexed about it, because, after so many branches have been cut off, it continues sound, and nothing appears to have been cut away from it. By this, now, I am perplexed." "Listen," he said: "This great tree [319] that casts its shadow over plains, and mountains, and all the earth, is the law of God that was given to the whole world; and this law is the Son of God, [320] proclaimed to the ends of the earth; and the people who are under its shadow are they who have heard the proclamation, and have believed upon Him. And the great and glorious angel Michael is he who has authority over this people, and governs them; [321] for this is he who gave them the law [322] into the hearts of believers: he accordingly superintends them to whom he gave it, to see if they have kept the same. And you see the branches of each one, for the branches are the law. You see, accordingly, many branches that have been rendered useless, and you will know them all--those who have not kept the law; and you will see the dwelling of each one." I said to him, "Sir, why did he dismiss some into the tower, and leave others to you?" "All," he answered, "who transgressed the law which they received from him, he left under my power for repentance; but all who have satisfied the law, and kept it, he retains under his own authority." "Who, then," I continued, "are they who were crowned, and who go to the tower?" "These are they who have suffered on account of the law; but the others, and they who returned their branches green, and with offshoots, but without fruit, are they who have been afflicted on account of the law, but who have not suffered nor denied [323] their law; and they who returned their branches green as they had received them, are the venerable, and the just, and they who have walked carefully in a pure heart, and have kept the commandments of the Lord. And the rest you will know when I have examined those branches which have been planted and watered." Chap. IV. And after a few days we came to the place, and the Shepherd sat down in the angel's place, and I stood beside him. And he said to me, "Gird yourself with pure, undressed linen made of sackcloth;" and seeing me girded, and ready to minister to him, "Summon," he said, "the men to whom belong the branches that were planted, according to the order in which each one gave them in." So I went away to the plain, and summoned them all, and they all stood in their ranks. He said to them, "Let each one pull out his own branch, and bring it to me." The first to give in were those who had them withered and cut; and [324] because they were found to be thus withered and cut, he commanded them to stand apart. And next they gave them in who had them withered, but not cut. And some of them gave in their branches green, and some withered and eaten as by a moth. Those that gave them in green, accordingly, he ordered to stand apart; and those who gave them in dry and cut, he ordered to stand along with the first. Next they gave them in who had them half-withered and cracked; [325] and many of them gave them in green and without cracks; and some green and with offshoots and fruits upon the offshoots, such as they had who went, after being crowned, into the tower. And some handed them in withered and eaten, and some withered and uneaten; and some as they were, half-withered and cracked. And he commanded them each one to stand apart, some towards their own rows, and others apart from them. Chap. V. Then they gave in their branches who had them green, but cracked: all these gave them in green, and stood in their own row. And the Shepherd was pleased with these, because they were all changed, and had lost their cracks. [326] And they also gave them in who had them half-green and half-withered: of some, accordingly, the branches were found completely green; of others, half-withered; of others, withered and eaten; of others, green, and having offshoots. All these were sent away, each to his own row. [Next they gave in who had them two parts green and one-third withered. Many of them gave them half-withered; and others withered and rotten; and others half-withered and cracked, and a few green. These all stood in their own row. [327] ] And they gave them in who had them green, but to a very slight extent withered and cracked. [328] Of these, some gave them in green, and others green and with offshoots. And these also went away to their own row. Next they gave them who had a very small part green and the other parts withered. Of these the branches were found for the most part green and having offshoots, and fruit upon the offshoots, and others altogether green. With these branches the Shepherd was exceedingly pleased, because they were found in this state. And these went away, each to his own row. Chap. VI. After the Shepherd had examined the branches of them all, he said to me, "I told you that this tree was tenacious of life. You see," he continued, "how many repented and were saved." "I see, sir," I replied. "That you may behold," he added, "the great mercy of the Lord, that it is great and glorious, and that He has given His Spirit to those who are worthy of repentance." "Why then, sir," I said, "did not all these repent?" He answered, "To them whose heart He saw would become pure, and obedient to Him, He gave power to repent with the whole heart. But to them whose deceit and wickedness He perceived, and saw that they intended to repent hypocritically, He did not grant repentance, [329] lest they should again profane His name." I said to him, "Sir, show me now, with respect to those who gave in the branches, of what sort they are, and their abode, in order that they hearing it who believed, and received the seal, and broke it, and did not keep it whole, may, on coming to a knowledge of their deeds, repent, and receive from you a seal, and may glorify the Lord because He had compassion upon them, and sent you to renew their spirits." "Listen," he said: "they whose branches were found withered and moth-eaten are the apostates and traitors of the Church, who have blasphemed the Lord in their sins, and have, moreover, been ashamed of the name of the Lord by which they were called. [330] These, therefore, at the end were lost unto God. And you see that not a single one of them repented, although they heard the words which I spake to them, which I enjoined upon you. From such life departed. [331] And they who gave them in withered and undecayed, these also were near to them; for they were hypocrites, and introducers of strange doctrines, and subverters of the servants of God, especially of those who had sinned, not allowing them to repent, but persuading them by foolish doctrines. [332] These, accordingly, have a hope of repentance. And you see that many of them also have repented since I spake to them, and they will still repent. But all who will not repent have lost their lives; and as many of them as repented became good, and their dwelling was appointed within the first walls; and some of them ascended even into the tower. You see, then," he said, "that repentance involves life to sinners, but non-repentance death." Chap. VII. "And as many as gave in the branches half-withered and cracked, hear also about them. They whose branches were half-withered to the same extent are the wavering; for they neither live, nor are they dead. And they who have them half-withered and cracked are both waverers and slanderers, [railing against the absent,] and never at peace with one another, but always at variance. And yet to these also," he continued, "repentance is possible. You see," he said, "that some of them have repented, and there is still remaining in them," he continued, "a hope of repentance. And as many of them," he added, "as have repented, shall have their dwelling in the tower. And those of them who have been slower in repenting shall dwell within the walls. And as many as do not repent at all, but abide in their deeds, shall utterly perish. And they who gave in their branches green and cracked were always faithful and good, though emulous of each other about the foremost places, and about fame: [333] now all these are foolish, in indulging in such a rivalry. Yet they also, being naturally good, [334] on hearing my commandments, purified themselves, and soon repented. Their dwelling, accordingly, was in the tower. But if any one relapse into strife, he will be cast out of the tower, and will lose his life. [335] Life is the possession of all who keep the commandments of the Lord; but in the commandments there is no rivalry in regard to the first places, or glory of any kind, but in regard to patience and personal humility. Among such persons, then, is the life of the Lord, but amongst the quarrelsome and transgressors, death." Chap. VIII. "And they who gave in their branches half-green and half-withered, are those who are immersed in business, and do not cleave to the saints. For this reason, the one half of them is living, and the other half dead. [336] Many, accordingly, who heard my commands repented, and those at least who repented had their dwelling in the tower. But some of them at last fell away: these, accordingly, have not repentance, for on account of their business they blasphemed the Lord, and denied Him. They therefore lost their lives through the wickedness which they committed. And many of them doubted. These still have repentance in their power, if they repent speedily; and their abode will be in the tower. But if they are slower in repenting, they will dwell within the walls; and if they do not repent, they too have lost their lives. And they who gave in their branches two-thirds withered and one-third green, are those who have denied [the Lord] in various ways. Many, however, repented, but some of them hesitated and were in doubt. These, then, have repentance within their reach, if they repent quickly, and do not remain in their pleasures; [337] but if they abide in their deeds, these, too, work to themselves death." Chap. IX. "And they who returned their branches two-thirds withered and one-third green, are those that were faithful indeed; but after acquiring wealth, and becoming distinguished amongst the heathen, they clothed themselves with great pride, and became lofty-minded, and deserted the truth, and did not cleave to the righteous, but lived with the heathen, and this way of life became more agreeable to them. [338] They did not, however, depart from God, but remained in the faith, although not working the works of faith. Many of them accordingly repented, and their dwelling was in the tower. And others continuing to live until the end with the heathen, and being corrupted by their vain glories, [departed from God, serving the works and deeds of the heathen. [339] ] These were reckoned with the heathen. But others of them hesitated, not hoping to be saved on account of the deeds which they had done; while others were in doubt, and caused divisions among themselves. To those, therefore, who were in doubt on account of their deeds, repentance is still open; but their repentance ought to be speedy, that their dwelling may be in the tower. And to those who do not repent, but abide in their pleasures, death is near." Chap. X. "And they who give in their branches green, but having the tips withered and cracked, these were always good, and faithful, and distinguished before God; but they sinned a very little through indulging small desires, and finding little faults with one another. But on hearing my words the greater part of them quickly repented, and their dwelling was upon the tower. Yet some of them were in doubt; and certain of them who were in doubt wrought greater dissension. Among these, therefore, is hope of repentance, because they were always good; and with difficulty will any one of them perish. And they who gave up their branches withered, [340] but having a very small part green, are those who believed only, yet continue working the works of iniquity. They never, however, departed from God, but gladly bore His name, and joyfully received His servants into their houses. [341] Having accordingly heard of this repentance, they unhesitatingly repented, and practice all virtue and righteousness; and some of them even [suffered, being willingly put to death [342] ], knowing their deeds which they had done. Of all these, therefore, the dwelling shall be in the tower." Chap. XI. And after he had finished the explanations of all the branches, he said to me, "Go and tell them to every one, that they may repent, and they shall live unto God. [343] Because the Lord, having had compassion on all men, has sent me to give repentance, although some are not worthy of it on account of their works; but the Lord, being long-suffering, desires those who were called by His Son to be saved." [344] I said to him, "Sir, I hope that all who have heard them will repent; for I am persuaded that each one, on coming to a knowledge of his own works, and fearing the Lord, will repent." He answered me, and said, "All who with their whole heart shall purify themselves from their wickedness before enumerated, and shall add no more to their sins, will receive healing from the Lord for their former transgressions, if they do not hesitate at these commandments; and they will live unto God. But do you walk in my commandments, and live." Having shown me these things, and spoken all these words, he said to me, "And the rest I will show you after a few days." __________________________________________________________________ [309] Omitted by Lips. [310] Omitted in Lips. and Vat. [311] Omitted in Lips. [312] Num. xvii. 8. [Willows are chosen, perhaps, with reference to Isa. xliv. 4; but Ezekiel's willow supplies the thought here (Ezek. xvii. 5, 6).] [313] 2 Esdras ii. 43. [314] [Eph. i. 13, iv. 30.] [315] [Rev. xix. 8.] [316] [Rev. viii. 3; Num. xvii. 7.] [317] [Ezek. xxxix. 29.] [318] [Rom. xi. 16.] [319] [Matt. xiii. 32.] [320] "And by this law the Son of God was preached to all the ends of the earth."--Vat. [Hermas again introduces here the name which he made his base in Vision ii. 2.] [321] [Dan. x. 21, xii 1; Rev. xii. 7. It is not necessary to accept this statement as doctrine, but the idea may be traced to these texts.] [322] [That is, the New Law, the gospel of the Son of God.] [323] [Vision ii. 2. Denying the Son.] [324] And ... cut, omitted in Pal. [325] [Wake reads "cleft."] [326] [Clefts.] [327] Omitted in Lips. Translation is made from Vat. [328] The versions vary in some of the minute particulars. [329] [The by-gone quarrels about foreknowledge and predestination are innocently enough anticipated here.] [330] [Jas. ii. 7.] [331] [Heb. x. 39.] [332] [Here is a note of Hermas' time. Not only does it imply the history of heresies as of some progress, but it marks the Montanist refusal to receive penitent lapsers.] [333] [He has in view the passages Matt. xx. 23, Luke xxii. 24, and hence is lenient in judgment.] [334] [Why "naturally"? Latin, "de ipsis tamen qui boni fuerunt." Greek, agathoi ontes. Gebhardt and Harnack, Lips. 1877.] [335] [Jas. iii. 16.] [336] [Jas. ii. 26.] [337] [1 Tim. v. 6.] [338] [A note of the time of composing The Shepherd. This chapter speaks of experiences of life among heathen and of wordly Christians, inconsistent with the times of Clement.] [339] Omitted in Lips.; supplied from Vat. [340] "Withered, all but their tops, which alone were green."--Vat. and Pal. [341] [Matt. x. 40-42 influences this judgment of Hermas.] [342] Omitted in Lips., which has, instead, "are afraid." [343] [A cheering conclusion of his severe judgments, and aimed at the despair created by Montanist prophesyings.] [344] Literally, "the calling that was made by His Son to be saved." The Vatican renders this, "He wishes to preserve the invitation made by His Son." The Pal. has, "wishes to save His Church, which belongs to His Son." In the text, klesis is taken as = kletoi. __________________________________________________________________ Similitude Ninth. The Great Mysteries in the Building of the Militant and Triumphant Church. Chap. I. After I had written down the commandments and similitudes of the Shepherd, the angel of repentance, he came to me and said, "I wish to explain to you what the Holy Spirit [345] that spake with you in the form of the Church showed you, for that Spirit is the Son of God. For, as you were somewhat weak in the flesh, it was not explained to you by the angel. When, however, you were strengthened by the Spirit, and your strength was increased, so that you were able to see the angel also, then accordingly was the building of the tower shown you by the Church. In a noble and solemn manner did you see everything as if shown you by a virgin; but now you see [them] through the same Spirit as if shown by an angel. You must, however, learn everything from me with greater accuracy. For I was sent for this purpose by the glorious angel to dwell in your house, that you might see all things with power, entertaining no fear, even as it was before." And he led me away into Arcadia, to a round hill; [346] and he placed me on the top of the hill, and showed me a large plain, and round about the plain twelve mountains, all having different forms. The first was black as soot; and the second bare, without grass; and the third full of thorns and thistles; and the fourth with grass half-withered, the upper parts of the plants green, and the parts about the roots withered; and some of the grasses, when the sun scorched them, became withered. And the fifth mountain had green grass, and was ragged. And the sixth mountain was quite full of clefts, some small and others large; and the clefts were grassy, but the plants were not very vigorous, but rather, as it were, decayed. The seventh mountain, again, had cheerful pastures, and the whole mountain was blooming, and every kind of cattle and birds were feeding upon that mountain; and the more the cattle and the birds ate, the more the grass of that mountain flourished. And the eighth mountain was full of fountains, and every kind of the Lord's creatures drank of the fountains of that mountain. But the ninth mountain [had no water at all, and was wholly a desert, and had within it deadly serpents, which destroy men. And the tenth mountain [347] ] had very large trees, and was completely shaded, and under the shadow of the trees sheep lay resting and ruminating. And the eleventh mountain was very thickly wooded, and those trees were productive, being adorned with various sorts of fruits, so that any one seeing them would desire to eat of their fruits. The twelfth mountain, again, was wholly white, and its aspect was cheerful, and the mountain in itself was very beautiful. Chap. II. And in the middle of the plain he showed me a large white rock that had arisen out of the plain. And the rock was more lofty than the mountains, rectangular in shape, so as to be capable of containing the whole world: and that rock was old, having a gate cut out of it; and the cutting out of the gate seemed to me as if recently done. And the gate glittered to such a degree under the sunbeams, that I marvelled at the splendour of the gate; [348] and round about the gate were standing twelve virgins. The four who stood at the corners seemed to me more distinguished than the others--they were all, however, distinguished--and they were standing at the four parts of the gate; two virgins between each part. And they were clothed with linen tunics, and gracefully girded, having their right shoulders exposed, as if about to bear some burden. Thus they stood ready; for they were exceedingly cheerful and eager. After I had seen these things, I marvelled in myself, because I was beholding great and glorious sights. And again I was perplexed about the virgins, because, although so delicate, they were standing courageously, as if about to carry the whole heavens. And the Shepherd said to me "Why are you reasoning in yourself, and perplexing your mind, and distressing yourself? for the things which you cannot understand, do not attempt to comprehend, as if you were wise; but ask the Lord, that you may receive understanding and know them. You cannot see what is behind you, but you see what is before. Whatever, then, you cannot see, let alone, and do not torment yourself about it: but what you see, make yourself master of it, and do not waste your labour about other things; and I will explain to you everything that I show you. Look therefore, on the things that remain." Chap. III. I saw six men come, tall, and distinguished, and similar in appearance, and they summoned a multitude of men. And they who came were also tall men, and handsome, and powerful; and the six men commanded them to build a tower [349] above the rock. And great was the noise of those men who came to build the tower, as they ran hither and thither around the gate. And the virgins who stood around the gate told the men to hasten to build the tower. Now the virgins had spread out their hands, as if about to receive something from the men. And the six men commanded stones to ascend out of a certain pit, and to go to the building of the tower. And there went up ten shining rectangular stones, not hewn in a quarry. And the six men called the virgins, and bade them carry all the stones that were intended for the building, and to pass through the gate, and give them to the men who were about to build the tower. And the virgins put upon one another the ten first stones which had ascended from the pit, and carried them together, each stone by itself. Chap. IV. And as they stood together around the gate, those who seemed to be strong carried them, and they stooped down under the corners of the stone; and the others stooped down under the sides of the stones. And in this way they carried all the stones. [350] And they carried them through the gate as they were commanded, and gave them to the men for the tower; and they took the stones and proceeded with the building. Now the tower was built upon the great rock, and above the gate. Those ten stones were prepared as the foundation for the building of the tower. And the rock and gate were the support of the whole of the tower. And after the ten stones other twenty [five] came up out of the pit, and these were fitted into the building of the tower, being carried by the virgins as before. And after these ascended thirty-five. And these in like manner were fitted into the tower. And after these other forty stones came up; and all these were cast into the building of the tower, [and there were four rows in the foundation of the tower, [351] ] and they ceased ascending from the pit. And the builders also ceased for a little. And again the six men commanded the multitude of the crowd to bear stones from the mountains for the building of the tower. They were accordingly brought from all the mountains of various colours, and being hewn by the men were given to the virgins; and the virgins carried them through the gate, and gave them for the building of the tower. And when the stones of various colours were placed in the building, they all became white alike, and lost their different colours. And certain stones were given by the men for the building, and these did not become shining; but as they were placed, such also were they found to remain: for they were not given by the virgins, nor carried through the gate. These stones, therefore, were not in keeping with the others in the building of the tower. And the six men, seeing these unsuitable stones in the building, commanded them to be taken away, and to be carried away down to their own place whence they had been taken; [and being removed one by one, they were laid aside; and] they say to the men who brought the stones, "Do not ye bring any stones at all for the building, but lay them down beside the tower, that the virgins may carry them through the gate, and may give them for the building. For unless," they said, "they be carried through the gate by the hands of the virgins, they cannot change their colours: do not toil, therefore," they said, "to no purpose." Chap. V. And on that day the building was finished, but the tower was not completed; for additional building was again about to be added, and there was a cessation in the building. And the six men commanded the builders all to withdraw a little distance, and to rest, but enjoined the virgins not to withdraw from the tower; and it seemed to me that the virgins had been left to guard the tower. Now after all had withdrawn, and were resting themselves, I said to the Shepherd, "What is the reason that the building of the tower was not finished?" "The tower," he answered, "cannot be finished just yet, until the Lord of it come and examine the building, in order that, if any of the stones be found to be decayed, he may change them: for the tower is built according to his pleasure." "I would like to know, sir," I said, "what is the meaning of the building of this tower, and what the rock and gate, and the mountains, and the virgins mean, and the stones that ascended from the pit, and were not hewn, but came as they were to the building. Why, in the first place, were ten stones placed in the foundation, then twenty-five, then thirty-five, then forty? and I wish also to know about the stones that went to the building, and were again taken out and returned to their own place? On all these points put my mind at rest, sir, and explain them to me." "If you are not found to be curious about trifles," he replied, "you shall know everything. For after a few days [we shall come hither, and you will see the other things that happen to this tower, and will know accurately all the similitudes." After a few days [352] ] we came to the place where we sat down. And he said to me, "Let us go to the tower; for the master of the tower is coming to examine it." And we came to the tower, and there was no one at all near it, save the virgins only. And the Shepherd asked the virgins if perchance the master of the tower had come; and they replied that he was about to come [353] to examine the building. Chap. VI. And, behold, after a little I see an array of many men coming, and in the midst of them one man [354] of so remarkable a size as to overtop the tower. And the six men who had worked upon the building were with him, and many other honourable men were around him. And the virgins who kept the tower ran forward and kissed him, and began to walk near him around the tower. And that man examined the building carefully, feeling every stone separately; and holding a rod in his hand, he struck every stone in the building three times. And when he struck them, some of them became black as soot, and some appeared as if covered with scabs, and some cracked, and some mutilated, and some neither white nor black, and some rough and not in keeping with the other stones, and some having [very many] stains: such were the varieties of decayed stones that were found in the building. He ordered all these to be taken out of the tower, and to be laid down beside it, and other stones to be brought and put in their stead. [And the builders asked him from what mountain he wished them to be brought and put in their place. [355] ] And he did not command them to be brought from the mountains, [but he bade them be brought from a certain plain which was near at hand. [356] ] And the plain was dug up, and shining rectangular stones were found, and some also of a round shape; and all the stones which were in that plain were brought, and carried through the gate by the virgins. And the rectangular stones were hewn, and put in place of those that were taken away; but the rounded stones were not put into the building, because they were hard to hew, and appeared to yield slowly to the chisel; they were deposited, however, beside the tower, as if intended to be hewn and used in the building, for they were exceedingly brilliant. Chap. VII. The glorious man, the lord of the whole tower, having accordingly finished these alterations, called to him the Shepherd, and delivered to him all the stones that were lying beside the tower, that had been rejected from the building, and said to him, "Carefully clean all these stones, and put aside such for the building of the tower as may harmonize with the others; and those that do not, throw far away from the tower." [Having given these orders to the Shepherd, he departed from the tower [357] ], with all those with whom he had come. Now the virgins were standing around the tower, keeping it. I said again to the Shepherd, "Can these stones return to the building of the tower, after being rejected?" He answered me, and said, "Do you see these stones?" "I see them, sir," I replied. "The greater part of these stones," he said, "I will hew, and put into the building, and they will harmonize with the others." "How, sir," I said, "can they, after being cut all round about, fill up the same space?" He answered, "Those that shall be found small will be thrown into the middle of the building, and those that are larger will be placed on the outside, and they will hold them together." Having spoken these words, he said to me, "Let us go, and after two days let us come and clean these stones, and cast them into the building; for all things around the tower must be cleaned, lest the Master come suddenly [358] and find the places about the tower dirty, and be displeased, and these stones be not returned for the building of the tower, and I also shall seem to be neglectful towards the Master." And after two days we came to the tower, and he said to me, "Let us examine all the stones, and ascertain those which may return to the building." I said to him, "Sir, let us examine them!" Chap. VIII. And beginning, we first examined the black stones. And such as they had been taken out of the building, were they found to remain; and the Shepherd ordered them to be removed out of the tower, and to be placed apart. Next he examined those that had scabs; and he took and hewed many of these, and commanded the virgins to take them up and cast them into the building. And the virgins lifted them up, and put them in the middle of the building of the tower. And the rest he ordered to be laid down beside the black ones; for these, too, were found to be black. He next examined those that had cracks; and he hewed many of these, and commanded them to be carried by the virgins to the building: and they were placed on the outside, because they were found to be sounder than the others; but the rest, on account of the multitude of the cracks, could not be hewn, and for this reason, therefore, they were rejected from the building of the tower. He next examined the chipped stones, and many amongst these were found to be black, and some to have great cracks. And these also he commanded to be laid down along with those which had been rejected. But the remainder, after being cleaned and hewn, he commanded to be placed in the building. And the virgins took them up, and fitted them into the middle of the building of the tower, for they were somewhat weak. He next examined those that were half white and half black, and many of them were found to be black. And he commanded these also to be taken away along with those which had been rejected. And the rest were all taken away by the virgins; for, being white, they were fitted by the virgins themselves into the building. And they were placed upon the outside, because they were found to be sound, so as to be able to support those which were placed in the middle, for no part of them at all was chipped. He next examined those that were rough and hard; and a few of them were rejected because they could not be hewn, as they were found exceedingly hard. But the rest of them were hewn, and carried by the virgins, and fitted into the middle of the building of the tower; for they were somewhat weak. He next examined those that had stains; and of these a very few were black, and were thrown aside with the others; but the greater part were found to be bright, and these were fitted by the virgins into the building, but on account of their strength were placed on the outside. Chap. IX. He next came to examine the white and rounded stones, and said to me, "What are we to do with these stones?" "How do I know, sir?" I replied. "Have you no intentions regarding them?" "Sir," I answered, "I am not acquainted with this art, neither am I a stone-cutter, nor can I tell." "Do you not see," he said, "that they are exceedingly round? and if I wish to make them rectangular, a large portion of them must be cut away; for some of them must of necessity be put into the building." "If therefore," I said, "they must, why do you torment yourself, and not at once choose for the building those which you prefer, and fit them into it?" He selected the larger ones among them, and the shining ones, and hewed them; and the virgins carried and fitted them into the outside parts of the building. And the rest which remained over were carried away, and laid down on the plain from which they were brought. They were not, however, rejected, "because," he said, "there remains yet a little addition to be built to the tower. And the lord of this tower wishes all the stones to be fitted into the building, because they are exceedingly bright." And twelve women were called, very beautiful in form, clothed in black, and with dishevelled hair. And these women seemed to me to be fierce. But the Shepherd commanded them to lift the stones that were rejected from the building, and to carry them away to the mountains from which they had been brought. And they were merry, and carried away all the stones, and put them in the place whence they had been taken. Now after all the stones were removed, and there was no longer a single one lying around the tower, he said, "Let us go round the tower and see, lest there be any defect in it." So I went round the tower along with him. And the Shepherd, seeing that the tower was beautifully built, rejoiced exceedingly; for the tower was built in such a way, that, on seeing it, I coveted the building of it, for it was constructed as if built of one stone, without a single joining. And the stone seemed as if hewn out of the rock; having to me the appearance of a monolith. Chap. X. And as I walked along with him, I was full of joy, beholding so many excellent things. And the Shepherd said to me, "Go and bring unslaked lime and fine-baked clay, that I may fill up the forms of the stones that were taken and thrown into the building; for everything about the tower must be smooth." And I did as he commanded me, and brought it to him. "Assist me," he said, "and the work will soon be finished." He accordingly filled up the forms of the stones that were returned to the building, and commanded the places around the tower to be swept and to be cleaned; and the virgins took brooms and swept the place, and carried all the dirt out of the tower, and brought water, and the ground around the tower became cheerful and very beautiful. Says the Shepherd to me, "Everything has been cleared away; if the lord of the tower come to inspect it, he can have no fault to find with us." Having spoken these words, he wished to depart; but I laid hold of him by the wallet, and began to adjure him by the Lord that he would explain what he had showed me. He said to me, "I must rest a little, and then I shall explain to you everything; wait for me here until I return." I said to him, "Sir, what can I do here alone?" "You are not alone," he said, "for these virgins are with you." "Give me in charge to them, then," I replied. The Shepherd called them to him, and said to them, "I entrust him to you until I come," and went away. And I was alone with the virgins; and they were rather merry, but were friendly to me, especially the four more distinguished of them. Chap. XI. The virgins said to me, "The Shepherd does not come here to-day." "What, then," said I, "am I to do?" They replied, "Wait for him until he comes; and if he comes he will converse with you, and if he does not come you will remain here with us until he does come." I said to them, "I will wait for him until it is late; and if he does not arrive, I will go away into the house, and come back early in the morning." And they answered and said to me, "You were entrusted to us; you cannot go away from us." "Where, then," I said, "am I to remain?" "You will sleep with us," they replied, "as a brother, and not as a husband: for you are our brother, and for the time to come we intend to abide with you, for we love you exceedingly!" But I was ashamed to remain with them. And she who seemed to be the first among them began to kiss me. [And the others seeing her kissing me, began also to kiss me], and to lead me round the tower, and to play with me. [359] And I, too, became like a young man, and began to play with them: for some of them formed a chorus, and others danced, and others sang; and I, keeping silence, walked with them around the tower, and was merry with them. And when it grew late I wished to go into the house; and they would not let me, but detained me. So I remained with them during the night, and slept beside the tower. Now the virgins spread their linen tunics on the ground, and made me lie down in the midst of them; and they did nothing at all but pray; and I without ceasing prayed with them, and not less than they. And the virgins rejoiced because I thus prayed. And I remained there with the virgins until the next day at the second hour. Then the Shepherd returned, and said to the virgins, "Did you offer him any insult?" "Ask him," they said. I said to him, "Sir, I was delighted that I remained with them." "On what," he asked, "did you sup?" "I supped, sir," I replied, "on the words of the Lord the whole night." "Did they receive you well?" he inquired. "Yes, sir," I answered. "Now," he said, "what do you wish to hear first?" "I wish to hear in the order," I said, "in which you showed me from the beginning. I beg of you, sir, that as I shall ask you, so also you will give me the explanation." "As you wish," he replied, "so also will I explain to you, and will conceal nothing at all from you." Chap. XII. "First of all, sir," I said, "explain this to me: What is the meaning of the rock and the gate?" "This rock," he answered, "and this gate are the Son of God." "How, sir?" I said; "the rock is old, and the gate is new." "Listen," he said, "and understand, O ignorant man. The Son of God is older than all His creatures, so that He was a fellow-councillor with the Father in His work of creation: [360] for this reason is He old." "And why is the gate new, sir?" I said. "Because," he answered, "He became manifest [361] in the last days of the dispensation: for this reason the gate was made new, that they who are to be saved by it might enter into the kingdom of God. You saw," he said, "that those stones which came in through the gate were used for the building of the tower, and that those which did not come, were again thrown back to their own place?" "I saw, sir," I replied. "In like manner," he continued, "no one shall enter into the kingdom of God unless he receive His holy name. For if you desire to enter into a city, and that city is surrounded by a wall, and has but one gate, can you enter into that city save through the gate which it has?" "Why, how can it be otherwise, sir?" I said. "If, then, you cannot enter into the city except through its gate, so, in like manner, a man cannot otherwise enter into the kingdom of God than by the name of His beloved Son. You saw," he added, "the multitude who were building the tower?" "I saw them, sir," I said. "Those," he said, "are all glorious angels, and by them accordingly is the Lord surrounded. And the gate is the Son of God. This is the one entrance to the Lord. In no other way, then, shall any one enter in to Him except through His Son. You saw," he continued, "the six men, and the tall and glorious man in the midst of them, who walked round the tower, and rejected the stones from the building?" "I saw him, sir," I answered. "The glorious man," he said, "is the Son of God, and those six glorious angels are those who support Him on the right hand and on the left. None of these glorious angels," he continued, "will enter in unto God apart from Him. Whosoever does not receive His [362] name, shall not enter into the kingdom of God." Chap. XIII. "And the tower," I asked, "what does it mean?" "This tower," he replied, "is the Church." "And these virgins, who are they?" "They are holy spirits, and men cannot otherwise be found in the kingdom of God unless these have put their clothing upon them: for if you receive the name only, and do not receive from them the clothing, they are of no advantage to you. For these virgins are the powers of the Son of God. If you bear His name but possess not His power, it will be in vain that you bear His name. Those stones," he continued, "which you saw rejected bore His name, but did not put on the clothing of the virgins." "Of what nature is their clothing, sir?" I asked. "Their very names," he said, "are their clothing. Every one who bears the name of the Son of God, ought to bear the names also of these; for the Son Himself bears the names [363] of these virgins. As many stones," he continued, "as you saw [come into the building of the tower through the hands [364] ] of these virgins, and remaining, have been clothed with their strength. For this reason you see that the tower became of one stone with the rock. So also they who have believed on the Lord [365] through His Son, and are clothed with these spirits, shall become one spirit, one body, and the colour of their garments shall be one. And the dwelling of such as bear the names of the virgins is in the tower." "Those stones, sir, that were rejected," I inquired, "on what account were they rejected? for they passed through the gate, and were placed by the hands of the virgins in the building of the tower." "Since you take an interest in everything," he replied, "and examine minutely, hear about the stones that were rejected. These all," he said, "received the name of God, and they received also the strength of these virgins. Having received, then, these spirits, they were made strong, and were with the servants of God; and theirs was one spirit, and one body, and one clothing. For they were of the same mind, and wrought righteousness. After a certain time, however, they were persuaded by the women whom you saw clothed in black, and having their shoulders exposed and their hair dishevelled, and beautiful in appearance. Having seen these women, they desired to have them, and clothed themselves with their strength, and put off the strength of the virgins. These, accordingly, were rejected from the house of God, and were given over to these women. But they who were not deceived by the beauty of these women remained in the house of God. You have," he said, "the explanation of those who were rejected." Chap. XIV. "What, then, sir," I said, "if these men, being such as they are, repent and put away their desires after these women, and return again to the virgins, and walk in their strength and in their works, shall they not enter into the house of God?" "They shall enter in," he said, "if they put away the works of these women, and put on again the strength of the virgins, and walk in their works. For on this account was there a cessation in the building, in order that, if these repent, they may depart into the building of the tower. But if they do not repent, then others will come in their place, and these at the end will be cast out. For all these things I gave thanks to the Lord, because He had pity on all that call upon His name; and sent the angel of repentance to us who sinned against Him, and renewed our spirit; and when we were already destroyed, and had no hope of life, He restored us to newness of life." "Now, sir," I continued, "show me why the tower was not built upon the ground, but upon the rock and upon the gate." "Are you still," he said, "without sense and understanding?" "I must, sir," I said, "ask you of all things, because I am wholly unable to understand them; for all these things are great and glorious, and difficult for man to understand." "Listen," he said: "the name of the Son of God is great, and cannot be contained, and supports the whole world. [366] If, then, the whole creation is supported by the Son of God, what think ye of those who are called by Him, and bear the name of the Son of God, and walk in His commandments? do you see what kind of persons He supports? Those who bear His name with their whole heart. He Himself, accordingly, became a foundation [367] to them, and supports them with joy, because they are not ashamed to bear His name." Chap. XV. [368] "Explain to me, sir," I said, "the names of these virgins, and of those women who were clothed in black raiment." "Hear," he said, "the names of the stronger virgins who stood at the corners. The first is Faith, [369] the second Continence, the third Power, the fourth Patience. And the others standing in the midst of these have the following names: Simplicity, Innocence, Purity, Cheerfulness, Truth, Understanding, Harmony, Love. He who bears these names and that of the Son of God will be able to enter into the kingdom of God. Hear, also," he continued, "the names of the women who had the black garments; and of these four are stronger than the rest. The first is Unbelief, the second: Incontinence, the third Disobedience, the fourth Deceit. And their followers are called Sorrow, Wickedness, Wantonness, Anger, Falsehood, Folly, Backbiting, Hatred. The servant of God who bears these names shall see, indeed, the kingdom of God, but shall not enter into it." "And the stones, sir," I said, "which were taken out of the pit and fitted into the building: what are they?" "The first," he said, "the ten, viz., that were placed as a foundation, are the first generation, and the twenty-five the second generation, of righteous men; and the thirty-five are the prophets of God and His ministers; and the forty are the apostles and teachers of the preaching of the Son of God." [370] "Why, then, sir," I asked, "did the virgins carry these stones also through the gate, and give them for the building of the tower?" "Because," he answered, "these were the first who bore these spirits, and they never departed from each other, neither the spirits from the men nor the men from the spirits, but the spirits remained with them until their falling asleep. And unless they had had these spirits with them, they would not have been of use for the building of this tower." Chap. XVI. "Explain to me a little further, sir," I said. "What is it that you desire?" he asked. "Why, sir," I said, "did these stones ascend out of the pit, and be applied to the building of the tower, after having borne these spirits?" "They were obliged," he answered, "to ascend through water in order that they might be made alive; for, unless they laid aside the deadness of their life, they could not in any other way enter into the kingdom of God. Accordingly, those also who fell asleep received the seal of the Son of God. For," he continued, "before a man bears the name of the Son of God [371] he is dead; but when he receives the seal he lays aside his deadness, and obtains life. The seal, then, is the water: they descend into the water dead, and they arise alive. And to them, accordingly, was this seal preached, and they made use of it that they might enter into the kingdom of God." "Why, sir," I asked, "did the forty stones also ascend with them out of the pit, having already received the seal?" "Because," he said, "these apostles and teachers who preached the name of the Son of God, after falling asleep in the power and faith of the Son of God, preached it not only to those who were asleep, but themselves also gave them the seal of the preaching. Accordingly they descended with them into the water, and again ascended. [But these descended alive and rose up again alive; whereas they who had previously fallen asleep descended dead, but rose up again alive. [372] ] By these, then, were they quickened and made to know the name of the Son of God. For this reason also did they ascend with them, and were fitted along with them into the building of the tower, and, untouched by the chisel, were built in along with them. For they slept in righteousness and in great purity, but only they had not this seal. You have accordingly the explanation of these also." Chap. XVII. "I understand, sir," I replied. "Now, sir," I continued, "explain to me, with respect to the mountains, why their forms are various and diverse." "Listen," he said: "these mountains are the twelve tribes, which inhabit the whole world. [373] The Son of God, accordingly, was preached unto them by the apostles." "But why are the mountains of various kinds, some having one form, and others another? Explain that to me, sir." "Listen," he answered: "these twelve tribes that inhabit the whole world are twelve nations. And they vary in prudence and understanding. As numerous, then, as are the varieties of the mountains which you saw, are also the diversities of mind and understanding among these nations. And I will explain to you the actions of each one." "First, sir," I said, "explain this: why, when the mountains are so diverse, their stones, when placed in the building, became one colour, shining like those also that had ascended out of the pit." "Because," he said, "all the nations that dwell under heaven were called by hearing and believing upon the name of the Son of God. [374] Having, therefore, received the seal, they had one understanding and one mind; and their faith became one, and their love one, and with the name they bore also the spirits of the virgins. [375] On this account the building of the tower became of one colour, bright as the sun. But after they had entered into the same place, and became one body, certain of these defiled themselves, and were expelled from the race of the righteous, and became again what they were before, or rather worse." Chap. XVIII. "How, sir," I said, "did they become worse, after having known God?" [376] "He that does not know God," he answered, "and practices evil, receives a certain chastisement for his wickedness; but he that has known God, ought not any longer to do evil, but to do good. If, accordingly, when he ought to do good, he do evil, does not he appear to do greater evil than he who does not know God? For this reason, they who have not known God and do evil are condemned to death; but they who have known God, and have seen His mighty works, and still continue in evil, shall be chastised doubly, and shall die for ever. [377] In this way, then, will the Church of God be purified. For as you saw the stones rejected from the tower, and delivered to the evil spirits, and cast out thence, so [they also shall be cast out, and [378] ] there shall be one body of the purified; as the tower also became, as it were, of one stone after its purification. In like manner also shall it be with the Church of God, after it has been purified, and has rejected the wicked, and the hypocrites, and the blasphemers, and the waverers, and those who commit wickedness of different kinds. After these have been cast away, the Church of God shall be one body, of one mind, of one understanding, of one faith, of one love. And then the Son of God will be exceeding glad, and shall rejoice over them, because He has received His people pure." [379] "All these things, sir," I said, "are great and glorious." "Moreover, sir," I said, "explain to me the power and the actions of each one of the mountains, that every soul, trusting in the Lord, and hearing it, may glorify His great, and marvellous, and glorious name." "Hear," he said, "the diversity of the mountains and of the twelve nations." Chap. XIX. "From the first mountain, which was black, they that believed are the following: apostates and blasphemers against the Lord, and betrayers of the servants of God. To these repentance is not open; but death lies before them, and on this account also are they black, for their race is a lawless one. And from the second mountain, which was bare, they who believed are the following: hypocrites, and teachers of wickedness. And these, accordingly, are like the former, not having any fruits of righteousness; for as their mountain was destitute of fruit, so also such men have a name indeed, but are empty of faith, and there is no fruit of truth in them. They indeed have repentance in their power, if they repent quickly; but if they are slow in so doing, they shall die along with the former." "Why, sir," I said, "have these repentance, but the former not? for their actions are nearly the same." "On this account," he said, "have these repentance, because they did not blaspheme their Lord, nor become betrayers of the servants of God; but on account of their desire of possessions they became hypocritical, and each one taught according to the desires of men that were sinners. But they will suffer a certain punishment; and repentance is before them, because they were not blasphemers or traitors." Chap. XX. "And from the third mountain, which had thorns and thistles, they who believed are the following. There are some of them rich, and others immersed in much business. The thistles are the rich, and the thorns are they who are immersed in much business. Those, [accordingly, who are entangled in many various kinds of business, do not [380] ] cleave to the servants of God, but wander away, being choked by their business transactions; and the rich cleave with difficulty to the servants of God, fearing lest these should ask something of them. Such persons, accordingly, shall have difficulty in entering the kingdom of God. For as it is disagreeable to walk among thistles with naked feet, so also it is hard for such to enter the kingdom of God. [381] But to all these repentance, and that speedy, is open, in order that what they did not do in former times they may make up for in these days, and do some good, and they shall live unto God. But if they abide in their deeds, they shall be delivered to those women, who will put them to death." Chap. XXI. "And from the fourth mountain, which had much grass, the upper parts of the plants green, and the parts about the roots withered, and some also scorched by the sun, they who believed are the following: the doubtful, and they who have the Lord upon their lips, but have Him not in their heart. On this account their foundations are withered, and have no strength; and their words alone live, while their works are dead. Such persons are [neither alive nor [382] ] dead. They resemble, therefore, the waverers: for the wavering are neither withered nor green, being neither living nor dead. For as their blades, on seeing the sun, were withered, so also the wavering, when they hear of affliction, on account of their fear, worship idols, and are ashamed of the name of their Lord. [383] Such, then, are neither alive nor dead. But these also may yet live, if they repent quickly; and if they do not repent, they are already delivered to the women, who take away their life." Chap. XXII. "And from the fifth mountain, which had green grass, and was rugged, they who believed are the following: believers, indeed, but slow to learn, and obstinate, and pleasing themselves, wishing to know everything, and knowing nothing at all. On account of this obstinacy of theirs, understanding departed from them, and foolish senselessness entered into them. And they praise themselves as having wisdom, and desire to become teachers, although destitute of sense. On account, therefore, of this loftiness of mind, many became vain, exalting themselves: for self-will and empty confidence is a great demon. Of these, accordingly, many were rejected, but some repented and believed, and subjected themselves to those that had understanding, knowing their own foolishness. And to the rest of this class repentance is open; for they were not wicked, but rather foolish, and without understanding. If these therefore repent, they will live unto God; but if they do not repent, they shall have their dwelling with the women who wrought wickedness among them." Chap. XXIII. "And those from the sixth mountain, which had clefts large and small, and decayed grass in the clefts, who believed, were the following: they who occupy the small clefts are those who bring charges against one another, and by reason of their slanders have decayed in the faith. Many of them, however, repented; and the rest also will repent when they hear my commandments, for their slanders are small, and they will quickly repent. But they who occupy the large clefts are persistent in their slanders, and vindictive in their anger against each other. These, therefore, were thrown away from the tower, and rejected from having a part in its building. Such persons, accordingly, shall have difficulty in living. If our God and Lord, who rules over all things, and has power over all His creation, does not remember evil against those who confess their sins, but is merciful, does man, who is corruptible and full of sins, remember evil against a fellow-man, as if he were able to destroy or to save him? [384] I, the angel of repentance, say unto you, As many of you as are of this way of thinking, lay it aside, and repent, and the Lord will heal your former sins, if you purify yourselves from this demon; but if not, you will be delivered over to him for death." Chap. XXIV. "And those who believed from the seventh mountain, on which the grass was green and flourishing, and the whole of the mountain fertile, and every kind of cattle and the fowls of heaven were feeding on the grass on this mountain, and the grass on which they pastured became more abundant, were the following: they were always simple, and harmless, and blessed, bringing no charges against one another, but always rejoicing greatly because of the servants of God, and being clothed with the holy spirit of these virgins, and always having pity on every man, and giving aid from their own labour to every man, without reproach and without hesitation. [385] The Lord, therefore, seeing their simplicity and all their meekness, multiplied them amid the labours of their hands, and gave them grace in all their doings. And I, the angel of repentance, say to you who are such, Continue to be such as these, and your seed will never be blotted out; for the Lord has made trial of you, and inscribed you in the number of us, and the whole of your seed will dwell with the Son of God; for ye have received of His Spirit." Chap. XXV. "And they who believed from the eighth mountain, where were the many fountains, and where all the creatures of God drank of the fountains, were the following: apostles, and teachers, who preached to the whole world, and who taught solemnly and purely the word of the Lord, and did not at all fall into evil desires, but walked always in righteousness and truth, according as they had received the Holy Spirit. Such persons, therefore, shall enter in with the angels." [386] Chap. XXVI. "And they who believed from the ninth mountain, which was deserted, and had in it creeping things and wild beasts which destroy men, were the following: they who had the stains as servants, [387] who discharged their duty ill, and who plundered widows and orphans of their livelihood, and gained possessions for themselves from the ministry, which they had received. [388] If, therefore, they remain under the dominion of the same desire, they are dead, and there is no hope of life for them; but if they repent, and finish their ministry in a holy manner, they shall be able to live. And they who were covered with scabs are those who have denied their Lord, and have not returned to Him again; but becoming withered and desert-like, and not cleaving to the servants of God, but living in solitude, they destroy their own souls. For as a vine, when left within an enclosure, and meeting with neglect, is destroyed, and is made desolate by the weeds, and in time grows wild, and is no longer of any use to its master, so also are such men as have given themselves up, and become useless to their Lord, from having contracted savage habits. These men, therefore, have repentance in their power, unless they are found to have denied from the heart; but if any one is found to have denied from the heart, I do not know if he may live. And I say this not for these present days, in order that any one who has denied may obtain repentance, for it is impossible for him to be saved who now intends to deny his Lord; but to those who denied Him long ago, repentance seems to be possible. If, therefore, any one intends to repent, let him do so quickly, before the tower is completed; for if not, he will be utterly destroyed by the women. And the chipped stones are the deceitful and the slanderers; and the wild beasts which you saw on the ninth mountain, are the same. For as wild beasts destroy and kill a man by their poison, so also do the words of such men destroy and ruin a man. These, accordingly, are mutilated in their faith, on account of the deeds which they have done in themselves; yet some repented, and were saved. And the rest, who are of such a character, can be saved if they repent; but if they do not repent, they will perish with those women, whose strength they have assumed." Chap. XXVII. "And from the tenth mountain, where were trees which overshadowed certain sheep, they who believed were the following: bishops [389] given to hospitality, who always gladly received into their houses the servants of God, without dissimulation. And the bishops never failed to protect, by their service, the widows, and those who were in want, and always maintained a holy conversation. All these, accordingly, shall be protected by the Lord for ever. They who do these things are honourable before God, and their place is already with the angels, if they remain to the end serving God." Chap. XXVIII. "And from the eleventh mountain, where were trees full of fruits, adorned with fruits of various kinds, they who believed were the following: they who suffered for the name of the Son of God, and who also suffered cheerfully with their whole heart, and laid down their lives." "Why, then, sir," I said, "do all these trees bear fruit, and some of them fairer than the rest?" "Listen," he said: "all who once suffered for the name of the Lord are honourable before God; and of all these the sins were remitted, because they suffered for the name of the Son of God. [390] And why their fruits are of various kinds, and some of them superior, listen. All," he continued, "who were brought before the authorities and were examined, and did not deny, but suffered cheerfully--these are held in greater honour with God, and of these the fruit is superior; but all who were cowards, and in doubt, and who reasoned in their hearts whether they would deny or confess, and yet suffered, of these the fruit is less, because that suggestion came into their hearts; for that suggestion--that a servant should deny his Lord--is evil. Have a care, therefore, ye who are planning such things, lest that suggestion remain in your hearts, and ye perish unto God. And ye who suffer for His name ought to glorify God, because He deemed you worthy to bear His name, that all your sins might be healed. [Therefore, rather deem yourselves happy], and think that ye have done a great thing, if any of you suffer on account of God. The Lord bestows upon you life, and ye do not understand, for your sins were heavy; but if you had not suffered for the name of the Lord, ye would have died to God on account of your sins. These things I say to you who are hesitating about denying or confessing: acknowledge that ye have the Lord, lest, denying Him, ye be delivered up to prison. If the heathen chastise their slaves, when one of them denies his master, what, think ye, will your Lord do, who has authority over all men? Put away these counsels out of your hearts, that you may live continually unto God." Chap. XXIX. "And they who believed from the twelfth mountain, which was white, are the following: they are as infant children, in whose hearts no evil originates; nor did they know what wickedness is, but always remained as children. Such accordingly, without doubt, dwell in the kingdom of God, because they defiled in nothing the commandments of God; but they remained like children all the days of their life in the same mind. All of you, then, who shall remain stedfast, and be as children, [391] without doing evil, will be more honoured than all who have been previously mentioned; for all infants are honourable before God, and are the first persons with Him. [392] Blessed, then, are ye who put away wickedness from yourselves, and put on innocence. As the first of all will you live unto God." After he had finished the similitudes of the mountains, I said to him, "Sir, explain to me now about the stones that were taken out of the plain, and put into the building instead of the stones that were taken out of the tower; and about the round stones that were put into the building; and those that still remain round." Chap. XXX. "Hear," he answered, "about all these also. The stones taken out of the plain and put into the building of the tower instead of those that were rejected, are the roots of this white mountain. When, therefore, they who believed from the white mountain were all found guileless, the Lord of the tower commanded those from the roots of this mountain to be cast into the building of the tower; for he knew that if these stones were to go to the building of the tower, they would remain bright, and not one of them become black. [393] But if he had so resolved with respect to the other mountains, it would have been necessary for him to visit that tower again, and to cleanse it. Now all these persons were found white who believed, and who will yet believe, for they are of the same race. This is a happy race, because it is innocent. Hear now, further, about these round and shining stones. All these also are from the white mountain. Hear, moreover, why they were found round: because their riches had obscured and darkened them a little from the truth, although they never departed from God; nor did any evil word proceed out of their mouth, but all justice, virtue, and truth. When the Lord, therefore, saw the mind of these persons, that they were born good, [394] and could be good, He ordered their riches to be cut down, not to be taken [395] away for ever, that they might be able to do some good with what was left them; and they will live unto God, because they are of a good race. Therefore were they rounded a little by the chisel, and put in the building of the tower. Chap. XXXI. "But the other round stones, which had not yet been adapted to the building of the tower, and had not yet received the seal, were for this reason put back into their place, because they are exceedingly round. Now this age must be cut down in these things, and in the vanities of their riches, and then they will meet in the kingdom of God; for they must of necessity enter into the kingdom of God, because the Lord has blessed this innocent race. Of this race, therefore, no one will perish; for although any of them be tempted by the most wicked devil, and commit sin, he will quickly return to his Lord. I deem you happy, I, who am the messenger of repentance, whoever of you are innocent as children, [396] because your part is good, and honourable before God. Moreover, I say to you all, who have received the seal of the Son of God, be clothed with simplicity, and be not mindful of offences, nor remain in wickedness. Lay aside, therefore, the recollection of your offences and bitternesses, and you will be formed in one spirit. And heal and take away from you those wicked schisms, that if the Lord of the flocks come, He may rejoice concerning you. And He will rejoice, if He find all things sound, and none of you shall perish. But if He find any one of these sheep strayed, woe to the shepherds! And if the shepherds themselves have strayed, what answer will they give Him for their flocks? [397] Will they perchance say that they were harassed by their flocks? They will not be believed, for the thing is incredible that a shepherd could suffer from his flock; rather will he be punished on account of his falsehood. And I myself am a shepherd, and I am under a most stringent necessity of rendering an account of you. Chap. XXXII. "Heal yourselves, therefore, while the tower is still building. The Lord dwells in men that love peace, because He loved peace; but from the contentious and the utterly wicked He is far distant. Restore to Him, therefore, a spirit sound as ye received it. For when you have given to a fuller a new garment, and desire to receive it back entire at the end, if, then, the fuller return you a torn garment, will you take it from him, and not rather be angry, and abuse him, saying, I gave you a garment that was entire: why have you rent it, and made it useless, so that it can be of no use on account of the rent which you have made in it?' Would you not say all this to the fuller about the rent which you found in your garment? If, therefore, you grieve about your garment, and complain because you have not received it entire, what do you think the Lord will do to you, who gave you a sound spirit, which you have rendered altogether useless, so that it can be of no service to its possessor? for its use began to be unprofitable, seeing it was corrupted by you. Will not the Lord, therefore, because of this conduct of yours regarding His Spirit, act in the same way, and deliver you over to death? Assuredly, I say, he will do the same to all those whom He shall find retaining a recollection of offences. [398] Do not trample His mercy under foot, He says, but rather honour Him, because He is so patient with your sins, and is not as ye are. Repent, for it is useful to you." Chap. XXXIII. "All these things which are written above, I, the Shepherd, the messenger of repentance, have showed and spoken to the servants of God. [399] If therefore ye believe, and listen to my words, and walk in them, and amend your ways, you shall have it in your power to live: but if you remain in wickedness, and in the recollection of offences, no sinner of that class will live unto God. All these words which I had to say have been spoken unto you." The Shepherd said to me, "Have you asked me everything?" And I replied, "Yes, sir." "Why did you not ask me about the shape of the stones that were put into the building, that I might explain to you why we filled up the shapes?" And I said, "I forgot, sir." "Hear now, then," he said, "about this also. These are they who have now heard my commandments, and repented with their whole hearts. And when the Lord saw that their repentance was good and pure, and that they were able to remain in it, He ordered their former sins to be blotted out. [400] For these shapes were their sins, and they were levelled down, that they might not appear." __________________________________________________________________ [345] The Spirit.--Vat. [He is called "the Spirit of Christ" by St. Peter (i. 11); and perhaps this is a key to the non-dogmatic language of Hermas, if indeed he is here speaking of the Holy Spirit personally, and not of the Son exclusively. See Simil. v. 6, Isa. v. 1.] [346] To a fruitful hill.--Pal. Omitted in Vat. [Hermas delights in the picturesque, and introduces Arcadia in harmony with his pastoral fiction.] [347] Omitted in Lips. [348] [As of Eden. Gen. iii. 24; Rev. xxi. 11. The Tsohar.] [349] [Vision iii. 1, 2.] [350] All carried the gate.--Pal. [351] Omitted in Lips. [352] Omitted in Lips. [353] And they replied that he would forthwith come.--Vat. [354] 2 Esdras ii. 43. [355] Omitted in Lips. The text is from Vat.; slight variations in Pal. And Æth. [356] Also omitted from Lips. The text is in all the translations. [357] Omitted in Lips. The text is in all the translations. [358] [Mark xiii. 36; Matt. xxiv. 46-51.] [359] [This curious chapter, be it remembered, is but a dream and a similitude. In the pure homes of Christians, it is almost unintelligible. Amid the abominations of heathenism, it taught a lesson which afterwards required enforcement by the canons and stern discipline of the whole Chuirch. The lesson is, that what "begins in the spirit" may "end in the flesh." Those who shunning the horrible inpurities of the pagans abused spiritual relationships as "brothers and sisters," were on the verge of a precipice. "To the pure, all things are pure;" but they who presume on this great truth to indulge in kissings and like familiarities are tempting a dangerous downfall. In this vision, Hermas resorted to "watching and praying;" and the virgins rejoiced because he thus saved himself. The behaviour of the maidens was what heathen women constantly practiced, and what Christian women, bred in such habits of life, did, perhaps, without evil thought, relying on their "sun-clad power of chastity." Nothing in this picture is the product of Christianity, except the self-mastery inculcated as the only safeguard even amongst good women. But see "Elucidation," at end of this book.] [360] [Hermas confirms the doctrine of St. John (i. 3); also Col. i. 15, 16. Of this Athanasius would approve.] [361] [1 Pet. i. 20.] [362] His. God's.--Lips. [363] [Ex. xxviii. 12, 29.] [364] Omitted in Lips. The text in Vat. and Pal. The Æth different in form, but in meaning the same. [365] Lord. God.--Vat. [366] [Heb. i. 3. Hermas drips with Scripture like a honeycomb.] [367] [Isa. xxviii. 16; 1 Cor. iii. 11.] [368] This portion of the Leipzig Codex is much eaten away, and therefore the text is derived to a considerable extent from the translations. [369] [The tenacity with which Hermas everywhere exalts the primary importance of Faith, makes it inexcusable that he should be charged with mere legalizing morality.] [370] [Eph. ii. 20; Rev xxi. 14.] [371] The name of the Son of God. The name of God.--Lips. [1 John v. 11, 12.] [372] All the translations and Clemens Alexandrinus (Strom., vi. 6, 46) have this passage. It is omitted in Lips. [373] [Rev. vii. 4.] [374] Name of the Son of God. Name of God.--Lips. [Rom. x. 17.] [375] [Rev. xiv. 4.] [376] God in Pal.; Lord in Vat. and Æth.; Christ in Lips. [377] [Luke xii. 47, 48.] [378] Omitted in Vat., Æth., Lips. [379] [Eph. v. 27.] [380] Omitted in Lips. The text from Vat. Substantially the same in the other two. [Matt. xiii. 5.] [381] Matt. xix. 23, 24. [Mark x. 23.] [382] Omitted in Lips. [383] [The imagery of our Lord's parables everywhere apparent. Also, the words of Scripture recur constantly.] [384] Jas. iv. 12. [Matt. xviii. 33.] [385] Ecclus. xx. 15, xli. 22; Jas. i. 5. [386] Cf. Donaldson's Hist. of Christ. Lit., vol. i. p. 291. [This beautiful chapter, and its parable of the fountains of living water, may well be read with that passage of Leighton which delighted Coleridge: Com. on 1 Pet. i. 10-12.] [387] diakonoi. [Deacons, evidently, or stewards. Acts vi. 1] [388] [Ezek. xxxiv. 3.] [389] Bishops. Bishops, that is, presidents of the churches.--Vat. [This textual peculiarity must have originated at the period when the Ignatian use of episcopus was becoming naturalized in Rome. It was originally common to all pastors, local or regionary.] [390] [This passage (with Vision iii. 2, and especially Similitude v. 3) has been pressed into the service of those who seek to find "super-erogatory merit" in the Fathers. See 1 Cor. vii. 38. But why not begin with the Scriptures which Hermas doubtless has in mind, such as Rev. iii. 4, 5, "They are worthy"? Does this ascribe to them any merit apart from ("worthy is the Lamb") the only meritorious cause of salvation? So also Rev. vii. 14, xiv. 4, 5. The primitive Fathers accepted such truths like innocent children, and loved them. They believed St. Paul as to degrees of glory (1 Cor. xv. 41), and our Lord Himself as to the awards (Matt. xx. 21-23) of mercy to fruits of grace: and they are no more responsible for forced constructions that have been put upon them by afterthought and subsequent heresy, then our blessed Lord can be charged with all that has overloaded His precious sayings (Matt. xix. 12 or xiv. 18). The principle of deficient works of faith, which is the corresponding idea of the negative side, appears in St. Paul (1 Cor. iii. 13-15), and has been abused to sustain the whole system of creature merit, and the monstrous atfterthought of purgatory. Those, therefore, who read such ideas into "The Ante-Nicene Fathers," to diminish their credit, often, unintentionally (1) help the perverters of truth to claim the Fathers, and (2) give them the like aid in claiming the Scriptures. See p. 34, supra, note 3.] [391] Matt. xviii. 3. [392] [Mark ix. 36.] [393] Here ends Codex Lipsiensis. The rest of the text is from common translation corrected by the Palatine and Æthiopic. [394] [Born good. Not in the text of Gebhardt and Harnack (the Greek is wanting); nor do they note any such text, though the Æthiopic favours it. See [1]p. 42, supra, note 2.] [395] [Here again the Latin has the reading before noted, on the circumcision of wealth, [2]p. 15, note 2, supra.] [396] Matt. xviii. 3, xix. 14. [397] [Jer. xiii. 20; Zech. xi. 15-17.] [398] [Jas. v. 9. Who can fail to feel the searching spirit of the gospel here? Matt. v. 23, 24, vi. 14.] [399] Servants of God. Servant of the Lord.--Æth. [400] [Heb. viii 12, x. 17.] __________________________________________________________________ Similitude Tenth. Concerning Repentance and Alms-Giving. Chap. I. After I had fully written down this book, that messenger who had delivered me to the Shepherd came into the house in which I was, and sat down upon a couch, and the Shepherd stood on his right hand. He then called me, and spoke to me as follows: "I have delivered you and your house to the Shepherd, that you may be protected by him." "Yes, sir," I said. "If you wish, therefore, to be protected," he said, "from all annoyance, and from all harsh treatment, and to have success in every good work and word, and to possess all the virtues of righteousness, walk in these commandments which he has given you, and you will be able to subdue all wickedness. For if you keep those commandments, every desire and pleasure of the world will be subject to you, and success will attend you in every good work. Take unto yourself his experience and moderation, and say to all that he is in great honour and dignity with God, and that he is a president with great power, and mighty in his office. To him alone throughout the whole world is the power of repentance assigned. Does he seem to you to be powerful? But you despise his experience, and the moderation which he exercises towards you." Chap. II. I said to him, "Ask himself, sir, whether from the time that he has entered my house I have done anything improper, or have offended him in any respect." He answered, "I also know that you neither have done nor will do anything improper, and therefore I speak these words to you, that you may persevere. For he had a good report of you to me, and you will say these words to others, that they also who have either repented or will still repent may entertain the same feelings with you, and he may report well of these to me, and I to the Lord." And I said, "Sir, I make known to every man the great works of God: and I hope that all those who love them, and have sinned before, on hearing these words, may repent, and receive life again." "Continue, therefore, in this ministry, and finish it. And all who follow out his commands shall have life, and great honour with the Lord. [401] But those who do not keep his commandments, flee from his life, and despise him. But he has his own honour with the Lord. All, therefore, who shall despise him, [402] and not follow his commands, deliver themselves to death, and every one of them will be guilty of his own blood. But I enjoin you, that you obey his commands, and you will have a cure for your former sins." Chap. III. "Moreover, I sent you these virgins, that they may dwell with you. [403] For I saw that they were courteous to you. You will therefore have them as assistants, that you may be the better able to keep his commands: for it is impossible that these commandments can be observed without these virgins. I see, moreover, that they abide with you willingly; but I will also instruct them not to depart at all from your house: do you only keep your house pure, as they will delight to dwell in a pure abode. For they are pure, and chaste, and industrious, and have all influence with the Lord. Therefore, if they find your house to be pure, they will remain with you; but if any defilement, even a little, befall it, they will immediately withdraw from your house. For these virgins do not at all like any defilement." I said to him, "I hope, sir, that I will please them, so that they may always be willing to inhabit my house. And as he to whom you entrusted me has no complaint against me, so neither will they have." He said to the Shepherd, "I see that the servant of God wishes to live, and to keep these commandments, and will place these virgins in a pure habitation." [404] When he had spoken these words he again delivered me to the Shepherd, and called those virgins, and said to them, "Since I see that you are willing to dwell in his house, I commend him and his house to you, asking that you withdraw not at all from it." And the virgins heard these words with pleasure. Chap. IV. The angel [405] then said to me, "Conduct yourself manfully in this service, and make known to every one the great things of God, [406] and you will have favour in this ministry. Whoever, therefore, shall walk in these commandments, shall have life, and will be happy in his life; but whosoever shall neglect them shall not have life, and will be unhappy in this life. Enjoin all, who are able to act rightly, not to cease well-doing; for, to practice good works is useful to them. [407] And I say that every man ought to be saved from inconveniences. For both he who is in want, and he who suffers inconveniences in his daily life, is in great torture and necessity. Whoever, therefore, rescues a soul of this kind from necessity, will gain for himself great joy. For he who is harassed by inconveniences of this kind, suffers equal torture with him who is in chains. Moreover many, on account of calamities of this sort, when they could not endure them, hasten their own deaths. Whoever, then, knows a calamity of this kind afflicting a man, and does not save him, commits a great sin, and becomes guilty of his blood. [408] Do good works, therefore, ye who have received good from the Lord; lest, while ye delay to do them, the building of the tower be finished, and you be rejected from the edifice: there is now no other tower a-building. For on your account was the work of building suspended. Unless, then, you make haste to do rightly, the tower will be completed, and you will be excluded." After he had spoken with me he rose up from the couch, and taking the Shepherd and the virgins, he departed. But he said to me that he would send back the Shepherd and the virgins to my dwelling. Amen. [409] __________________________________________________________________ [401] Lord. God.--Pal. [402] But he has his own honour ... despise him, omitted in Vat. [403] [Cap. xiii. p. 48, supra.] [404] [1 Pet. i. 22.] [405] Angel, Æth.; Pastor, Pal.; omitted in Vat. [406] God, common version; Lord, Æth., Pal.; Lord God, Vat. [407] [Here might follow that beautiful fragment of Irenæus, on God's goodness accepting the feeblest efforts of the soul in drawing near to Him. Vol. i. Frag. lv. p. 577, this series.] [408] [Jas. v. 19, 20. As St. James concludes with this principle, so also Hermas, who evidently delights in this apostle's teaching and has thrown it into this allegorical metaphrase.] [409] The Vatican has: "Here ends the Book of the Shepherd, the disciple of the blessed apostle Paul. Thanks be to God." The Æthiopic has: "May the name of him who wrote this book be written on a pillar of gold. With thanksgiving to Father, Son, and Holy Spirit, this book of the prophet Hermas has been finished. Amen. Finished are the visions, and commandments, and similitudes of the prophet Hermas, who is Paul, in the year 191 of mercy, 23d night and 22d day of the month," etc. The writer goes on [fruitlessly] to show that Hermas is Paul, appealing to Acts xiv. 12. __________________________________________________________________ __________________________________________________________________ Elucidations. I. The reader has now had an opportunity of judging for himself whether the internal evidence favours any other view of the authorship of The Shepherd, than that which I have adopted. Its apparent design is to meet the rising pestilence of Montanism, and the perils of a secondary stage of Christianity. This it attempts to do by an imaginary voice from the first period. Avoiding controversy, Hermas presents, in the name of his earlier synonyme, a portraiture of the morals and practical godliness which were recognised as "the way of holiness" in the apostolic days. In so doing, he falls into anachronisms, of course, as poets and romancers must. These are sufficiently numerous to reveal the nature of his production, and to prove that the author was not the Hermas of the story. The authorship was a puzzle and a problem during the earlier discussions of the learned. An anonymous poem (falsely ascribed to Tertullian, but very ancient) did, indeed, give a clue to the solution:-- "--deinde Pius, Hermas cui germine frater, Angelicus Pastor, quia tradita verba locutus." To say that there was no evidence to sustain this, is to grant that it doubles the evidence when sufficient support for it is discovered. This was supplied by the fragment found in Milan, by the erudite and indefatigable Muratori, about a hundred and fifty years ago. Its history, with very valuable notes on the fragment itself, which is given entire, may be found in Routh's Reliquiæ. [410] Or the English reader may consult Westcott's very luminous statement of the case. [411] I am sorry that Dr. Donaldson doubts and objects; but he would not deny that experts, at least his equals, [412] accept the Muratorian Canon, which carries with it the historic testimony needed in the case of Hermas. All difficulties disappear in the light of this evidence. Hermas was brother of Pius, ninth Bishop of Rome (after Hyginus, circ. a.d. 157), and wrote his prose idyl under the fiction of his Pauline predecessor's name and age. This accounts (1) for the existence of the work, (2) for its form of allegory and prophesying, (3) for its anachronisms, (4) for its great currency, and (5) for its circulation among the Easterns, which was greater than it enjoyed in the West; and also (6) for their innocent mistake in ascribing it to the elder Hermas. 1. The Phrygian enthusiasm, like the convulsionism of Paris [413] in the last century, was a phenomenon not to be trifled with; especially when it began to threaten the West. This work was produced to meet so great an emergency. 2. "Fire fights fire," and prophesyings are best met by prophesyings. These were rare among the Orthodox, but Hermas undertook to restore those of the apostolic age; and I think this is what is meant by the tradita verba of the old poem, i.e., words "transmitted or bequeathed traditionally" from the times of Clement. Irenæus, the contemporary of this Hermas, had received the traditions of the same age from Polycarp: hence the greater probability of my conjecture that the brother of Pius compiled many traditional prophesyings of the first age. 3. Supposing the work to be in fact what it is represented to be in fiction, we have seen that it abounds with anachronisms. As now explained, we can account for them: the second Hermas forgets himself, like other poets, and mixes up his own period with that which he endeavours to portray. 4 and 5. Written in Greek, its circulation in the West was necessarily limited; but, as the plague of Montanism was raging in the East, its Greek was a godsend, and enabled the Easterns to introduce it everywhere as a useful book. Origen values it as such; and, taking it without thought to be the work of the Pauline Hermas, attributes to it, as a fancy of his own, [414] that kind of inspiration which pertained to early "prophesyings." This conjecture once started, "it satisfied curiosity," says Westcott, "and supplied the place of more certain information; but, though it found acceptance, it acquired no new strength." [415] 6. Eusebius and Jerome [416] merely repeat the report as an on dit, and on this slender authority it travelled down. The Pauline Hermas was credited with it; and the critics, in their researches, find multiplied traces of the one mistake, as did the traveller whose circuits became a beaten road under the hoofs of his own horse. If the reader will now turn back to the Introductory Note of the Edinburgh editors, he will find that the three views of which they take any serious notice are harmonized by that we have reached. (1) The work is unquestionably, on its face, the work of the Pauline Hermas. (2) But this is attributable to the fact that it is a fiction, or prose poem. (3) And hence it must be credited to the later Hermas, whose name and authorship are alone supported by external testimony, as well as internal evidence. II. (Similitude Ninth, cap. xi. p. 47, [3]note 1.) Westcott is undoubtedly correct in connecting this strange passage with one of the least defensible experiments of early Christian living. Gibbon finds in this experiment nothing but an opportunity for his scurrility. [417] A true philosopher will regard it very differently; and here, once and for all, we may speak of it somewhat at length. The young believer, a member, perhaps, of a heathen family, daily mixed up with abominable manners, forced to meet everywhere, by day, the lascivious hetæræ of the Greeks or those who are painted by Martial among the Latins, had no refuge but in flying to the desert, or practising the most heroic self-restraint if he remained with the relations and companions of his youth. If he went to the bath, it was to see naked women wallowing with vile men: if he slept upon the housetop, it was to throw down his mat or rug in a promiscuous stye of men and women. [418] This alike with rich and poor; but the latter were those among whom the Gospel found its more numerous recruits, and it was just these who were least able to protect themselves from pollutions. Their only resource was in that self-mastery, out of which sprung the Encraty of Tatian and the Montanism of Tertullian. Angelic purity was supposed to be attainable in this life; and the experiment was doubtless attended with some success, among the more resolute in fastings and prayer. Inevitably, however, what was "begun in the spirit," ended "in the flesh," in many instances. To live as brothers and sisters in the family of Christ, was a daring experiment; especially in such a social atmosphere, and amid the domestic habits of the heathen. Scandals ensued. Canonical censures were made stringent by the Church; and, while the vices of men and the peril of persecution multiplied the anchorites of the desert, this mischief was crushed out, and made impossible for Christians. "The sun-clad power of chastity," which Hermas means to depict, was no doubt gloriously exemplified among holy men and women, in those heroic ages. The power of the Holy Ghost demonstrated, in many instances, how true it is, that, "to the pure, all things are pure." But the Gospel proscribes everything like presumption and "leading into temptation." The Church, in dealing with social evils, often encouraged a recourse to monasticism, in its pure form; but this also tended to corruption. To charge Christianity, however, with rash experiments of living which it never tolerated, is neither just nor philosophical. We have in it an example of the struggles of individuals out of heathenism,--by no means an institution of Christianity itself. It was a struggle, which, in its spirit, demands sympathy and respect. The Gospel has taught us to nauseate what even a regenerated heathen conceived to be praiseworthy, until the Christian family had become a developed product of the Church. [419] The Gospel arms its enemies against itself, by elevating them infinitely above what they would have been without its influences. Refined by its social atmosphere, but refusing its sanctifying power, they gloat over the failures and falls of those with whom their own emancipation was begun. Let us rather admire those whom she lifted out of an abyss of moral degradation, but whose struggles to reach the high levels of her precepts were not always successful. Yet these very struggles were heroic; for all their original habits, and all their surroundings, were of the sort "which hardens all within, and petrifies the feeling." The American editor has devoted more than his usual amount of annotation to Hermas, and he affectionately asks the student not to overlook the notes, in which he has condensed rather than amplified exposition. It has been a labour of love to contribute something to a just conception of The Shepherd, because the Primitive Age has often been reproached with its good repute in the early churches. So little does one generation comprehend another! When Christians conscientiously rejected the books of the heathen, and had as yet none of their own, save the Sacred Scriptures, or such scanty portions of the New Testament as were the treasures of the churches, is it wonderful that the first effort at Christian allegory was welcomed, especially in a time of need and perilous temptation? __________________________________________________________________ [410] Tom. i. pp. 393-434. [411] On the Canon, p. 235. Ed. 1855. [412] Such as Lightfoot, Westcott, Canon Cook, and others. [413] Candidly treated by Guettée, L'Eglise de France, vol. xii. p. 15. See also Parton's Voltaire, vol. i. pp. 260-270. [414] Comment., book x. sec. 31, as quoted in Westcott, p. 219. [415] I subjoin Westcott's references: Clem. Alex., Stromata, i. 17, sec. 85; Ibid., i. 29, sec. 29; Ibid., ii. 1, sec. 3. Also Ibid., ii. 12, sec. 55; iv. 9. sec. 76; vi. 6, sec. 46. Also Tertull., Pudicitia, capp. 10 and 20. These I have verified in Ed. Oehler, pp. 468, 488. I add De Oratione, capp. xvi. p. 311. Let me also add Athanasius, De Incarnatione, p. 38; Contra Hæresim Arian., p. 369; Ibid., 380. To the testimony of this great Father and defender of the faith I attach the greatest importance; because his approval shows that there was nothing in the book, as he had it in its pure text, to justify the attempts of moderns to disprove its orthodoxy. Athanasius calls is "a most useful book," and quotes it again ("although that book is not in the Canon") with great respect. Ed. Paris, 1572. Modern theories of inspiration appear to me untenable, with reference to canonical Scripture; but they precisely illustrate the sort of inspiration with which these prophesyings were probably first credited. The human element is largely intermixed with divine suggestions; or you may state the proposition conversely. [416] Eusebius, iii. 3, and Hieronym., catal. x. See Westcott, p. 220. [417] Milman's Gibbon, vol. i. p. 550. The editor's notes are not over severe, and might be greatly strengthened as refutations. [418] Van Lennep, Bible-lands, p. 440. [419] See Vision iii. cap. 8, for the relation of encraty to faith, in the view of Hermas; also (cap. 7 and passim) note his uncompromising reproofs of lust, and his beautiful delineations of chastity. The third canon of the Nicene Synod proscribed the syneisactæ, and also the nineteenth of Ancyra, adopted at Chalcedon into the Catholic discipline. __________________________________________________________________ __________________________________________________________________ Tatian's Address to the Greeks [Translated by J. E. Ryland] __________________________________________________________________ Introductory Note to Taitian the Assyrian __________________________________________________________________ [Translated by J. E. Ryland.] [a.d. 110-172.] It was my first intention to make this author a mere appendix to his master, Justin Martyr; for he stands in an equivocal position, as half Father and half heretic. His good seems to have been largely due to Justin's teaching and influence. One may trust that his falling away, in the decline of life, is attributable to infirmity of mind and body; his severe asceticism countenancing this charitable thought. Many instances of human frailty, which the experience of ages has taught Christians to view with compassion rather than censure, are doubtless to be ascribed to mental aberration and decay. Early Christians had not yet been taught this lesson; for, socially, neither Judaism nor Paganism had wholly surrendered their unloving influences upon their minds. Moreover, their high valuation of discipline, as an essential condition of self-preservation amid the fires of surrounding scorn and hatred, led them to practice, perhaps too sternly, upon offenders, what they often heroically performed upon themselves,--the amputation of the scandalous hand, or the plucking out of the evil eye. In Tatian, another Assyrian follows the Star of Bethlehem, from Euphrates and the Tigris. The scanty facts of his personal history are sufficiently detailed by the translator, in his Introductory Note. We owe to himself the pleasing story of his conversion from heathenism. But I think it important to qualify the impressions the translation may otherwise leave upon the student's mind, by a little more sympathy with the better side of his character, and a more just statement of his great services to the infant Church. His works, which were very numerous, have perished, in consequence of his lapse from orthodoxy. Give him due credit for his Diatessaron, of which the very name is a valuable testimony to the Four Gospels as recognised by the primitive churches. It is lost, with the "infinite number" of other books which St. Jerome attributes to him. All honour to this earliest harmonist for such a work; and let us believe, with Mill and other learned authorities, that, if Eusebius had seen the work he censures, he might have expressed himself more charitably concerning it. We know something of Tatian, already, from the melancholy pages of Irenæus. Theodoret finds no other fault with his Diatessaron than its omission of the genealogies, which he, probably, could not harmonize on any theory of his own. The errors into which he fell in his old age [420] were so absurd, and so contrary to the Church's doctrine and discipline, that he could not be tolerated as one of the faithful, without giving to the heathen new grounds for the malignant slanders with which they were ever assailing the Christians. At the same time, let us reflect, that his fall is to be attributed to extravagant ideas of that encraty which is a precept of the Gospel, and which a pure abhorrence of pagan abominations led many of the orthodox to practice with extreme rigidity. And this is the place to say, once for all, that the figures of Elijah upon Mt. Carmel and of John Baptist in the wilderness, approved by our Lord's teachings, but moderated, as a lesson to others, by his own holy but less austere example, justify the early Church in making room for the two classes of Christians which must always be found in earnest religion, and which seem to have their warrant in the fundamental constitution of human nature. There must be men like St. Paul, living in the world, though not of it; and there must be men like the Baptist, of whom the world will say, "he hath a devil." Marvellously the early Catholics were piloted between the rocks and the whirlpools, in the narrow drift of the Gospel; and always the Holy Spirit of counsel and might was their guardian, amid their terrible trials and temptations. This must suggest, to every reflecting mind, a gratitude the most profound. To preserve evangelical encraty, and to restrain fanatical asceticism, was the spirit of early Christianity, as one sees in the ethics of Hermas. But the awful malaria of Montanism was even now rising like a fog of the marshes, and was destined to leave its lasting impress upon Western Christianity; "forbidding to marry, and commanding to abstain from meats." Our author, alas, laid the egg which Tertullian hatched, and invented terms which that great author raised to their highest power; for he was rather the disciple of Tatian than of the Phrygians, though they kindled his strange fire. After Tertullian, the whole subject of marriage became entangled with sophistries, which have ever since adhered to the Latin churches, and introduced the most corrosive results into the vitals of individuals and of nations. Southey suggests, that, in the Roman Communion, John Wesley would have been accommodated with full scope for his genius, and canonized as a saint, while his Anglican mother had no place for him. [421] But, on the other hand, let us reflect that while Rome had no place for Wiclif and Hus, or Jerome of Prague, she has used and glorified and canonized many fanatics whose errors were far more disgraceful than those of Tatian and Tertullian. In fact, she would have utilized and beatified these very enthusiasts, had they risen in the Middle Ages, to combine their follies with equal extravagance in persecuting the Albigenses, while aggrandizing the papal ascendency. I have enlarged upon the equivocal character of Tatian with melancholy interest, because I shall make sparing use of notes, in editing his sole surviving work, pronounced by Eusebius his masterpiece. I read it with sympathy, admiration, and instruction. I enjoy his biting satire of heathenism, his Pauline contempt for all philosophy save that of the Gospel, his touching reference to his own experiences, and his brilliant delineation of Christian innocence and of his own emancipation from the seductions of a deceitful and transient world. In short, I feel that Tatian deserves critical editing, in the original, at the hand and heart of some expert who can thoroughly appreciate his merits, and his relations to primitive Christianity. The following is the original Introductory Notice:-- We learn from several sources that Tatian was an Assyrian, but know nothing very definite either as to the time or place of his birth. Epiphanius (Hær., xlvi.) declares that he was a native of Mesopotamia; and we infer from other ascertained facts regarding him, that he flourished about the middle of the second century. He was at first an eager student of heathen literature, and seems to have been especially devoted to researches in philosophy. But he found no satisfaction in the bewildering mazes of Greek speculation, while he became utterly disgusted with what heathenism presented to him under the name of religion. In these circumstances, he happily met with the sacred books of the Christians, and was powerfully attracted by the purity of morals which these inculcated, and by the means of deliverance from the bondage of sin which they revealed. He seems to have embraced Christianity at Rome, where he became acquainted with Justin Martyr, and enjoyed the instructions of that eminent teacher of the Gospel. After the death of Justin, Tatian unfortunately fell under the influence of the Gnostic heresy, and founded an ascetic sect, which, from the rigid principles it professed, was called that of the Encratites, that is, "The self-controlled," or, "The masters of themselves." Tatian latterly established himself at Antioch, and acquired a considerable number of disciples, who continued after his death to be distinguished by the practice of those austerities which he had enjoined. The sect of the Encratites is supposed to have been established about a.d. 166, and Tatian appears to have died some few years afterwards. The only extant work of Tatian is his "Address to the Greeks." It is a most unsparing and direct exposure of the enormities of heathenism. Several other works are said to have been composed by Tatian; and of these, a Diatessaron, or Harmony of the Four Gospels, is specially mentioned. His Gnostic views led him to exclude from the continuous narrative of our Lord's life, given in this work, all those passages which bear upon the incarnation and true humanity of Christ. Not withstanding this defect, we cannot but regret the loss of this earliest Gospel harmony; but the very title it bore is important, as showing that the Four Gospels, and these only, were deemed authoritative about the middle of the second century. __________________________________________________________________ [420] "Paul the aged" was only sixty when he gives himself this title. (Philem. 9). See the additional note, Speaker's Commentary, vol. iii. 843. [421] See (vol. ii. p. 331.) Southey's Life of Wesley; an invaluable work, and one which presents this eminent saint in a most interesting light, even to worldly men. Ed. New York, Harpers, 1853. __________________________________________________________________ Address of Tatian to the Greeks. __________________________________________________________________ __________________________________________________________________ Chapter I.--The Greeks Claim, Without Reason, the Invention of the Arts. Be not, O Greeks, so very hostilely disposed towards the Barbarians, nor look with ill will on their opinions. For which of your institutions has not been derived from the Barbarians? The most eminent of the Telmessians invented the art of divining by dreams; the Carians, that of prognosticating by the stars; the Phrygians and the most ancient Isaurians, augury by the flight of birds; the Cyprians, the art of inspecting victims. To the Babylonians you owe astronomy; to the Persians, magic; to the Egyptians, geometry; to the Phoenicians, instruction by alphabetic writing. Cease, then, to miscall these imitations inventions of your own. Orpheus, again, taught you poetry and song; from him, too, you learned the mysteries. The Tuscans taught you the plastic art; from the annals of the Egyptians you learned to write history; you acquired the art of playing the flute from Marsyas and Olympus,--these two rustic Phrygians constructed the harmony of the shepherd's pipe. The Tyrrhenians invented the trumpet; the Cyclopes, the smith's art; and a woman who was formerly a queen of the Persians, as Hellanicus tells us, the method of joining together epistolary tablets: [422] her name was Atossa. Wherefore lay aside this conceit, and be not ever boasting of your elegance of diction; for, while you applaud yourselves, your own people will of course side with you. But it becomes a man of sense to wait for the testimony of others, and it becomes men to be of one accord also in the pronunciation of their language. But, as matters stand, to you alone it has happened not to speak alike even in common intercourse; for the way of speaking among the Dorians is not the same as that of the inhabitants of Attica, nor do the Æolians speak like the Ionians. And, since such a discrepancy exists where it ought not to be, I am at a loss whom to call a Greek. And, what is strangest of all, you hold in honour expressions not of native growth, and by the intermixture of barbaric words have made your language a medley. On this account we have renounced your wisdom, though I was once a great proficient in it; for, as the comic poet [423] says,-- These are gleaners' grapes and small talk,-- Twittering places of swallows, corrupters of art. Yet those who eagerly pursue it shout lustily, and croak like so many ravens. You have, too, contrived the art of rhetoric to serve injustice and slander, selling the free power of your speech for hire, and often representing the same thing at one time as right, at another time as not good. The poetic art, again, you employ to describe battles, and the amours of the gods, and the corruption of the soul. __________________________________________________________________ [422] epistolas suntattein , i.e., for transmission by letter-carriers.--Otto. [423] Aristoph., Ranæ, 92, 93. __________________________________________________________________ Chapter II.--The Vices and Errors of the Philosophers. What noble thing have you produced by your pursuit of philosophy? Who of your most eminent men has been free from vain boasting? Diogenes, who made such a parade of his independence with his tub, was seized with a bowel complaint through eating a raw polypus, and so lost his life by gluttony. Aristippus, walking about in a purple robe, led a profligate life, in accordance with his professed opinions. Plato, a philosopher, was sold by Dionysius for his gormandizing propensities. And Aristotle, who absurdly placed a limit to Providence and made happiness to consist in the things which give pleasure, quite contrary to his duty as a preceptor flattered Alexander, forgetful that he was but a youth; and he, showing how well he had learned the lessons of his master, because his friend would not worship him shut him up and and carried him about like a bear or a leopard. He in fact obeyed strictly the precepts of his teacher in displaying manliness and courage by feasting, and transfixing with his spear his intimate and most beloved friend, and then, under a semblance of grief, weeping and starving himself, that he might not incur the hatred of his friends. I could laugh at those also who in the present day adhere to his tenets,--people who say that sublunary things are not under the care of Providence; and so, being nearer the earth than the moon, and below its orbit, they themselves look after what is thus left uncared for; and as for those who have neither beauty, nor wealth, nor bodily strength, nor high birth, they have no happiness, according to Aristotle. Let such men philosophize, for me! __________________________________________________________________ Chapter III.--Ridicule of the Philosophers. I cannot approve of Heraclitus, who, being self-taught and arrogant, said, "I have explored myself." Nor can I praise him for hiding his poem [424] in the temple of Artemis, in order that it might be published afterwards as a mystery; and those who take an interest in such things say that Euripides the tragic poet came there and read it, and, gradually learning it by heart, carefully handed down to posterity this darkness [425] of Heraclitus. Death, however, demonstrated the stupidity of this man; for, being attacked by dropsy, as he had studied the art of medicine as well as philosophy, he plastered himself with cow-dung, which, as it hardened, contracted the flesh of his whole body, so that he was pulled in pieces, and thus died. Then, one cannot listen to Zeno, who declares that at the conflagration the same man will rise again to perform the same actions as before; for instance, Anytus and Miletus to accuse, Busiris to murder his guests, and Hercules to repeat his labours; and in this doctrine of the conflagration he introduces more wicked than just persons--one Socrates and a Hercules, and a few more of the same class, but not many, for the bad will be found far more numerous than the good. And according to him the Deity will manifestly be the author of evil, dwelling in sewers and worms, and in the perpetrators of impiety. The eruptions of fire in Sicily, moreover, confute the empty boasting of Empedocles, in that, though he was no god, he falsely almost gave himself out for one. I laugh, too, at the old wife's talk of Pherecydes, and the doctrine inherited from him by Pythagoras, and that of Plato, an imitation of his, though some think otherwise. And who would give his approval to the cynogamy of Crates, and not rather, repudiating the wild and tumid speech of those who resemble him, turn to the investigation of what truly deserves attention? Wherefore be not led away by the solemn assemblies of philosophers who are no philosophers, who dogmatize one against the other, though each one vents but the crude fancies of the moment. They have, moreover, many collisions among themselves; each one hates the other; they indulge in conflicting opinions, and their arrogance makes them eager for the highest places. It would better become them, moreover, not to pay court to kings unbidden, nor to flatter men at the head of affairs, but to wait till the great ones come to them. __________________________________________________________________ [424] peri phuseos [425] He was called d skoteinos for his obscurity. __________________________________________________________________ Chapter IV.--The Christians Worship God Alone. For what reason, men of Greece, do you wish to bring the civil powers, as in a pugilistic encounter, into collision with us? And, if I am not disposed to comply with the usages of some of them, why am I to be abhorred as a vile miscreant? [426] Does the sovereign order the payment of tribute, I am ready to render it. Does my master command me to act as a bondsman and to serve, I acknowledge the serfdom. Man is to be honoured as a fellow-man; [427] God alone is to be feared,--He who is not visible to human eyes, nor comes within the compass of human art. Only when I am commanded to deny Him, will I not obey, but will rather die than show myself false and ungrateful. Our God did not begin to be in time: [428] He alone is without beginning, and He Himself is the beginning of all things. God is a Spirit, [429] not pervading matter, but the Maker of material spirits, [430] and of the forms that are in matter; He is invisible, impalpable, being Himself the Father of both sensible and invisible things. Him we know from His creation, and apprehend His invisible power by His works. [431] I refuse to adore that workmanship which He has made for our sakes. The sun and moon were made for us: how, then, can I adore my own servants? How can I speak of stocks and stones as gods? For the Spirit that pervades matter [432] is inferior to the more divine spirit; and this, even when assimilated to the soul, is not to be honoured equally with the perfect God. Nor even ought the ineffable God to be presented with gifts; for He who is in want of nothing is not to be misrepresented by us as though He were indigent. But I will set forth our views more distinctly. __________________________________________________________________ [426] [Dear Christians of those times; so Justin and all the rest appeal against this odium. Their name an offence, "cast out as evil," but fragrant with unrequited love. Matt. x. 22-39.] [427] [1 Pet. ii. 17. This claim for man as man is the inspiration of Christianity. Terence breathes it from his wounded soul in slavery; and his immortal line, "Homo sum: humani nihil a me alienum puto" (Hæuntontimor., act. i. sc. 1, verse 25), looks as if it had been written in the second century of illumination.] [428] [Kaye's Justin, pp. 56, 158.] [429] John iv. 24. [430] [Over again Tatian asserts spirits to be material, though not fleshly; and I think with reference to 1 Cor. xv. 44.] [431] Rom. i. 20. [432] [Over again Tatian asserts spirits to be material, though not fleshly; and I think with reference to 1 Cor. xv. 44.] __________________________________________________________________ Chapter V.--The Doctrine of the Christians as to the Creation of the World. God was in the beginning; but the beginning, we have been taught, is the power of the Logos. For the Lord of the universe, who is Himself the necessary ground (hupostasis) of all being, inasmuch as no creature was yet in existence, was alone; but inasmuch as He was all power, Himself the necessary ground of things visible and invisible, with Him were all things; with Him, by Logos-power (dia logikes dunameos), the Logos Himself also, who was in Him, subsists. [433] And by His simple will the Logos springs forth; and the Logos, not coming forth in vain, becomes the first-begotten work of the Father. Him (the Logos) we know to be the beginning of the world. But He came into being by participation, [434] not by abscission; for what is cut off is separated from the original substance, but that which comes by participation, making its choice of function, [435] does not render him deficient from whom it is taken. For just as from one torch many fires are lighted, but the light of the first torch is not lessened by the kindling of many torches, so the Logos, coming forth from the Logos-power of the Father, has not divested of the Logos-power Him who begat Him. I myself, for instance, talk, and you hear; yet, certainly, I who converse do not become destitute of speech (logos) by the transmission of speech, but by the utterance of my voice I endeavour to reduce to order the unarranged matter in your minds. And as the Logos, [436] begotten in the beginning, begat in turn our world, having first created for Himself the necessary matter, so also I, in imitation of the Logos, being begotten again, [437] and having become possessed of the truth, am trying to reduce to order the confused matter which is kindred with myself. For matter is not, like God, without beginning, nor, as having no beginning, is of equal power with God; it is begotten, and not produced by any other being, but brought into existence by the Framer of all things alone. __________________________________________________________________ [433] [See Kaye's Justin Martyr, p. 161, note; and observe his stricture on Bull and Waterland.] [434] kata merismon. Some translate, "by division," but the above is preferable. The sense, according to Otto, is that the Logos, having received a peculiar nature, shares in the rational power of the Father as a lighted torch partakes of the light of the torch from which it is kindled. Comp. Just. Mar., Dial. c. T., chap. lxi. [435] oikonomias ten airesin proslabon. The above seems the simplest rendering of this difficult passage, but several others have been proposed. [See [4]note 4, cap. ix., infra, p. 69.] [436] [Matter not eternal. He seems to have understood Gen. i. 1, of the creation of matter; and verse 2, as beginning the history of our planet and the visible universe.] [437] [Supposed to be a personal reference to his conversion and baptism. As to "confused matter," it should be kindred matter, and must be set over "kindred spirit." See p. 71, cap. xiii., infra.] __________________________________________________________________ Chapter VI.--Christians' Belief in the Resurrection. And on this account we believe that there will be a resurrection of bodies after the consummation of all things; not, as the Stoics affirm, according to the return of certain cycles, the same things being produced and destroyed for no useful purpose, but a resurrection once for all, [438] when our periods of existence are completed, and in consequence solely of the constitution of things under which men alone live, for the purpose of passing judgment upon them. Nor is sentence upon us passed by Minos or Rhadamanthus, before whose decease not a single soul, according to the mythic tales, was judged; but the Creator, God Himself, becomes the arbiter. And, although you regard us as mere triflers and babblers, it troubles us not, since we have faith in this doctrine. For just as, not existing before I was born, I knew not who I was, and only existed in the potentiality (upostasis) of fleshly matter, but being born, after a former state of nothingness, I have obtained through my birth a certainty of my existence; in the same way, having been born, and through death existing no longer, and seen no longer, I shall exist again, just as before I was not, but was afterwards born. Even though fire destroy all traces of my flesh, the world receives the vaporized matter; [439] and though dispersed through rivers and seas, or torn in pieces by wild beasts, I am laid up in the storehouses of a wealthy Lord. And, although the poor and the godless know not what is stored up, yet God the Sovereign, when He pleases, will restore the substance that is visible to Him alone to its pristine condition. __________________________________________________________________ [438] [Comp. cap. xvii., infra, note 5, p. 72. en hemera sunteleias.] [439] [A supposed discovery of modern science. See Religion and Chemistry, by Professor Cook of Harvard, pp. 79, 101. Revised Edition, Scribners, 1880.] __________________________________________________________________ Chapter VII.--Concerning the Fall of Man. For the heavenly Logos, a spirit emanating from the Father and a Logos from the Logos-power, in imitation of the Father who begat Him made man an image of immortality, so that, as incorruption is with God, in like manner, man, sharing in a part of God, might have the immortal principle also. The Logos, [440] too, before the creation of men, was the Framer of angels. And each of these two orders of creatures was made free to act as it pleased, not having the nature of good, which again is with God alone, but is brought to perfection in men through their freedom of choice, in order that the bad man may be justly punished, having become depraved through his own fault, but the just man be deservedly praised for his virtuous deeds, since in the exercise of his free choice he refrained from transgressing the will of God. Such is the constitution of things in reference to angels and men. And the power of the Logos, having in itself a faculty to foresee future events, not as fated, but as taking place by the choice of free agents, foretold from time to time the issues of things to come; it also became a forbidder of wickedness by means of prohibitions, and the encomiast of those who remained good. And, when men attached themselves to one who was more subtle than the rest, having regard to his being the first-born, [441] and declared him to be God, though he was resisting the law of God, then the power of the Logos excluded the beginner of the folly and his adherents from all fellowship with Himself. And so he who was made in the likeness of God, since the more powerful spirit is separated from him, becomes mortal; but that first-begotten one through his transgression and ignorance becomes a demon; and they who imitated him, that is his illusions, are become a host of demons, and through their freedom of choice have been given up to their own infatuation. __________________________________________________________________ [440] [Kaye's rendering of this passage should be compared. See his Justin, p. 182.] [441] Gen. iii. 1 [First-born. angelos protogonos.] __________________________________________________________________ Chapter VIII.--The Demons Sin Among Mankind. But men form the material (hupothesis) of their apostasy. For, having shown them a plan of the position of the stars, like dice-players, they introduced Fate, a flagrant injustice. For the judge and the judged are made so by Fate; the murderers and the murdered, the wealthy and the needy, are the offspring of the same Fate; and every nativity is regarded as a theatrical entertainment by those beings of whom Homer says,-- "Among the gods Rose laughter irrepressible." [442] But must not those who are spectators of single combats and are partisans on one side or the other, and he who marries and is a pæderast and an adulterer, who laughs and is angry, who flees and is wounded, be regarded as mortals? For, by whatever actions they manifest to men their characters, by these they prompt their hearers to copy their example. And are not the demons themselves, with Zeus at their head, subjected to Fate, being overpowered by the same passions as men? And, besides, how are those beings to be worshipped among whom there exists such a great contrariety of opinions? For Rhea, whom the inhabitants of the Phrygian mountains call Cybele, enacted emasculation on account of Attis, of whom she was enamoured; but Aphrodité is delighted with conjugal embraces. Artemis is a poisoner; Apollo heals diseases. And after the decapitation of the Gorgon, the beloved of Poseidon, whence sprang the horse Pegasus and Chrysaor, Athené and Asclepios divided between them the drops of blood; and, while he saved men's lives by means of them, she, by the same blood, became a homicide and the instigator of wars. From regard to her reputation, as it appears to me, the Athenians attributed to the earth the son born of her connection with Hephæstos, that Athené might not be thought to be deprived of her virility by Hephæstos, as Atalanta by Meleager. This limping manufacturer of buckles and earrings, as is likely, deceived the motherless child and orphan with these girlish ornaments. Poseidon frequents the seas; Ares delights in wars; Apollo is a player on the cithara; Dionysus is absolute sovereign of the Thebans; Kronos is a tyrannicide; Zeus has intercourse with his own daughter, who becomes pregnant by him. I may instance, too, Eleusis, and the mystic Dragon, and Orpheus, who says,-- "Close the gates against the profane!" Aïdoneus carries off Koré, and his deeds have been made into mysteries; Demeter bewails her daughter, and some persons are deceived by the Athenians. In the precincts of the temple of the son of Leto is a spot called Omphalos; but Omphalos is the burial-place of Dionysus. You now I laud, O Daphne!--by conquering the incontinence of Apollo, you disproved his power of vaticination; for, not foreseeing what would occur to you, [443] he derived no advantage from his art. Let the far-shooting god tell me how Zephyrus slew Hyacinthus. Zephyrus conquered him; and in accordance with the saying of the tragic poet,-- "A breeze is the most honourable chariot of the gods," [444] -- conquered by a slight breeze, Apollo lost his beloved. __________________________________________________________________ [442] Il., i. 599; Od., viii. 326. [443] On fleeing from Apollo, she became a bay-tree. [444] It is uncertain from whom this line is quoted. __________________________________________________________________ Chapter IX.--They Give Rise to Superstitions. Such are the demons; these are they who laid down the doctrine of Fate. Their fundamental principle was the placing of animals in the heavens. For the creeping things on the earth, and those that swim in the waters, and the quadrupeds on the mountains, with which they lived when expelled from heaven,--these they dignified with celestial honour, in order that they might themselves be thought to remain in heaven, and, by placing the constellations there, might make to appear rational the irrational course of life on earth. [445] Thus the high-spirited and he who is crushed with toil, the temperate and the intemperate, the indigent and the wealthy, are what they are simply from the controllers of their nativity. For the delineation of the zodiacal circle is the work of gods. And, when the light of one of them predominates, as they express it, it deprives all the rest of their honour; and he who now is conquered, at another time gains the predominance. And the seven planets are well pleased with them, [446] as if they were amusing themselves with dice. But we are superior to Fate, and instead of wandering (planeton) demons, we have learned to know one Lord who wanders not; and, as we do not follow the guidance of Fate, we reject its lawgivers. Tell me, I adjure you, [447] did Triptolemus sow wheat and prove a benefactor to the Athenians after their sorrow? And why was not Demeter, before she lost her daughter, a benefactress to men? The Dog of Erigone is shown in the heavens, and the Scorpion the helper of Artemis, and Chiron the Centaur, and the divided Argo, and the Bear of Callisto. Yet how, before these performed the aforesaid deeds, were the heavens unadorned? And to whom will it not appear ridiculous that the Deltotum [448] should be placed among the stars, according to some, on account of Sicily, or, as others say, on account of the first letter in the name of Zeus (Dios)? For why are not Sardinia and Cyprus honoured in heaven? And why have not the letters of the names of the brothers of Zeus, who shared the kingdom with him, been fixed there too? And how is it that Kronos, who was put in chains and ejected from his kingdom, is constituted a manager [449] of Fate? How, too, can he give kingdoms who no longer reigns himself? Reject, then, these absurdities, and do not become transgressors by hating us unjustly. __________________________________________________________________ [445] Comp. ch. viii. init. [446] The signs of the Zodiac (Gesner). [447] Literally, "Tell me by God," or, "in the name of God." [448] The Deltotum was a star of the shape of a triangle.--Otto. [449] [oikonomos. So cap. xii., infra: "the constitution of the body is under one management," mias estin oikonomhias. Also cap. xxi., p. 74, infra, [5]note 5.] __________________________________________________________________ Chapter X.--Ridicule of the Heathen Divinities. There are legends of the metamorphosis of men: with you the gods also are metamorphosed. Rhea becomes a tree; Zeus a dragon, on account of Persephone; the sisters of Phaëthon are changed into poplars, and Leto into a bird of little value, on whose account what is now Delos was called Ortygia. A god, forsooth, becomes a swan, or takes the form of an eagle, and, making Ganymede his cupbearer, glories in a vile affection. How can I reverence gods who are eager for presents, and angry if they do not receive them? Let them have their Fate! I am not willing to adore wandering stars. What is that hair of Berenicé? Where were her stars before her death? And how was the dead Antinous fixed as a beautiful youth in the moon? Who carried him thither: unless perchance, as men, perjuring themselves for hire, are credited when they say in ridicule of the gods that kings have ascended into heaven, so some one, in like manner, has put this man also among the gods, [450] and been recompensed with honour and reward? Why have you robbed God? Why do you dishonour His workmanship? You sacrifice a sheep, and you adore the same animal. The Bull is in the heavens, and you slaughter its image. The Kneeler [451] crushes a noxious animal; and the eagle that devours the man-maker Prometheus is honoured. The swan is noble, forsooth, because it was an adulterer; and the Dioscuri, living on alternate days, the ravishers of the daughters of Leucippus, are also noble! Better still is Helen, who forsook the flaxen-haired Menelaus, and followed the turbaned and gold-adorned Paris. A just man also is Sophron, [452] who transported this adulteress to the Elysian fields! But even the daughter of Tyndarus is not gifted with immortality, and Euripides has wisely represented this woman as put to death by Orestes. __________________________________________________________________ [450] [He uses the verb theologein as = theopoiein; but Kaye directs attention to Justin's use of the same as = to discourse on divine things, and again in calling Christ God.] [451] Hercules--a sign in the sky. Leaning on his right knee, he tries to crush with his left foot the right side of the dragon's head. [452] A writer of mimes. __________________________________________________________________ Chapter XI.--The Sin of Men Due Not to Fate, But to Free-Will. How, then, shall I admit this nativity according to Fate, when I see such managers of Fate? I do not wish to be a king; I am not anxious to be rich; I decline military command; I detest fornication; I am not impelled by an insatiable love of gain to go to sea; I do not contend for chaplets; I am free from a mad thirst for fame; I despise death; I am superior to every kind of disease; grief does not consume my soul. Am I a slave, I endure servitude. Am I free, I do not make a vaunt of my good birth. I see that the same sun is for all, and one death for all, whether they live in pleasure or destitution. The rich man sows, and the poor man partakes of the same sowing. The wealthiest die, and beggars have the same limits to their life. The rich lack many things, and are glorious only through the estimation they are held in; [453] but the poor man and he who has very moderate desires, seeking as he does only the things suited to his lot, more easily obtains his purpose. How is it that you are fated to be sleepless through avarice? Why are you fated to grasp at things often, and often to die? Die to the world, repudiating the madness that is in it. Live to God, and by apprehending Him lay aside your old nature. [454] We were not created to die, but we die by our own fault. [455] Our free-will has destroyed us; we who were free have become slaves; we have been sold through sin. Nothing evil has been created by God; we ourselves have manifested wickedness; but we, who have manifested it, are able again to reject it. __________________________________________________________________ [453] Or, reading with Maranus, khan ... gen., "even though," etc. [454] [Think of a Chaldean heathen, by the power of grace, thus transformed. Sapiens solus liber, but the Christian alone is wise. This chapter compares favourably with the eloquence of Chrysostom in his letter to Cyriac, which, if spurious, is made up of passages to be found elsewhere in his works. Tom. iii. p. 683. Ed. Migne, Paris, 1859.] [455] [Comp. cap. xv., infra, and the [6]note 6, p. 71.] __________________________________________________________________ Chapter XII.--The Two Kinds of Spirits. We recognise two varieties of spirit, one of which is called the soul [456] (psuche), but the other is greater than the soul, an image and likeness of God: both existed in the first men, that in one sense they might be material (hulikoi), and in another superior to matter. The case stands thus: we can see that the whole structure of the world, and the whole creation, has been produced from matter, and the matter itself brought into existence [457] by God; so that on the one hand it may be regarded as rude and unformed before it was separated into parts, and on the other as arranged in beauty and order after the separation was made. Therefore in that separation the heavens were made of matter, and the stars that are in them; and the earth and all that is upon it has a similar constitution: so that there is a common origin of all things. But, while such is the case, there yet are certain differences in the things made of matter, so that one is more beautiful, and another is beautiful but surpassed by something better. For as the constitution of the body is under one management, and is engaged in doing that which is the cause of its having been made, [458] yet though this is the case, there are certain differences of dignity in it, and the eye is one thing, and another the ear, and another the arrangement of the hair and the distribution of the intestines, and the compacting together of the marrow and the bones and the tendons; and though one part differs from another, there is yet all the harmony of a concert of music in their arrangement;--in like manner the world, according to the power of its Maker containing some things of superior splendour, but some unlike these, received by the will of the Creator a material spirit. And these things severally it is possible for him to perceive who does not conceitedly reject those most divine explanations which in the course of time have been consigned to writing, and make those who study them great lovers of God. Therefore the demons, [459] as you call them, having received their structure from matter and obtained the spirit which inheres in it, became intemperate and greedy; some few, indeed, turning to what was purer, but others choosing what was inferior in matter, and conforming their manner of life to it. These beings, produced from matter, but very remote from right conduct, you, O Greeks, worship. For, being turned by their own folly to vaingloriousness, and shaking off the reins [of authority], they have been forward to become robbers of Deity; and the Lord of all has suffered them to besport themselves, till the world, coming to an end, be dissolved, and the Judge appear, and all those men who, while assailed by the demons, strive after the knowledge of the perfect God obtain as the result of their conflicts a more perfect testimony in the day of judgment. There is, then, a spirit in the stars, a spirit in angels, a spirit in plants and the waters, a spirit in men, a spirit in animals; but, though one and the same, it has differences in itself. [460] And while we say these things not from mere hearsay, nor from probable conjectures and sophistical reasoning, but using words of a certain diviner speech, do you who are willing hasten to learn. And you who do not reject with contempt the Scythian Anacharsis, do not disdain to be taught by those who follow a barbaric code of laws. Give at least as favourable a reception to our tenets as you would to the prognostications of the Babylonians. Hearken to us when we speak, if only as you would to an oracular oak. And yet the things just referred to are the trickeries of frenzied demons, while the doctrines we inculcate are far beyond the apprehension of the world. __________________________________________________________________ [456] [See cap. xv., infra.] [457] Literally, "brought forth" or "forward." The word does not imply that matter was created by God. [458] Tatian's words are somewhat obscure. We have given substantially the opinion of Worth, as expressed in his translation. The sense is: The body is evidently a unity in its organization and its activity, and the ultimate end which it serves in creation is that with which it is occupied, yet there are differences in respect of the parts. Otto renders: "For as the constitution of the body is of one plan, and in reference to the body the cause of its origin is occupied." [459] [Demons. The Paris editors have a note here, bidding us to read with caution; as our author seems rashly to imagine the demons to be material creatures. p. 151, ed. 1615.] [460] ["Which, though one and the same, is thus variously modified." Kaye's rendering in his Justin, p. 184.] __________________________________________________________________ Chapter XIII.--Theory of the Soul's Immortality. The soul is not in itself immortal, O Greeks, but mortal. [461] Yet it is possible for it not to die. If, indeed, it knows not the truth, it dies, and is dissolved with the body, but rises again at last at the end of the world with the body, receiving death by punishment in immortality. But, again, if it acquires the knowledge of God, it dies not, although for a time it be dissolved. In itself it is darkness, and there is nothing luminous in it. And this is the meaning of the saying, "The darkness comprehendeth not the light." [462] For the soul does not preserve the spirit, but is preserved by it, and the light comprehends the darkness. The Logos, in truth, is the light of God, but the ignorant soul is darkness. On this account, if it continues solitary, it tends downward towards matter, and dies with the flesh; but, if it enters into union with the Divine Spirit, it is no longer helpless, but ascends to the regions whither the Spirit guides it: for the dwelling-place of the spirit is above, but the origin of the soul is from beneath. Now, in the beginning the spirit was a constant companion of the soul, but the spirit forsook it because it was not willing to follow. Yet, retaining as it were a spark of its power, though unable by reason of the separation to discern the perfect, while seeking for God it fashioned to itself in its wandering many gods, following the sophistries of the demons. But the Spirit of God is not with all, but, taking up its abode with those who live justly, and intimately combining with the soul, by prophecies it announced hidden things to other souls. And the souls that are obedient to wisdom have attracted to themselves the cognate spirit; [463] but the disobedient, rejecting the minister of the suffering God, [464] have shown themselves to be fighters against God, rather than His worshippers. __________________________________________________________________ [461] [Here Bishop Kaye has a very full note, quoting a beautiful passage textually from Beausobre, with whom, however, he does not entirely coincide. Justin, p. 184.] [462] John. i. 5. [463] [See cap. v., note, supra, p. 67.] [464] [tou peponthotos Theou. A very noteworthy testimony to the mystery of the Cross, and an early specimen of the Communicatio idiomatum: the antidosis or antimetastasis of the Greek theologians. Pearson, On the Creed, p. 314. London, 1824.] __________________________________________________________________ Chapter XIV.--The Demons Shall Be Punished More Severely Than Men. And such are you also, O Greeks,--profuse in words, but with minds strangely warped; and you acknowledge the dominion of many rather than the rule of one, accustoming yourselves to follow demons as if they were mighty. For, as the inhuman robber is wont to overpower those like himself by daring; so the demons, going to great lengths in wickedness, have utterly deceived the souls among you which are left to themselves by ignorance and false appearances. These beings do not indeed die easily, for they do not partake of flesh; but while living they practice the ways of death, and die themselves as often as they teach their followers to sin. Therefore, what is now their chief distinction, that they do not die like men, they will retain when about to suffer punishment: they will not partake of everlasting life, so as to receive this instead of death in a blessed immortality. And as we, to whom it now easily happens to die, afterwards receive the immortal with enjoyment, or the painful with immortality, so the demons, who abuse the present life to purposes of wrong-doing, dying continually even while they live, will have hereafter the same immortality, like that which they had during the time they lived, but in its nature like that of men, who voluntarily performed what the demons prescribed to them during their lifetime. And do not fewer kinds of sin break out among men owing to the brevity of their lives, [465] while on the part of these demons transgression is more abundant owing to their boundless existence? __________________________________________________________________ [465] [The shortening of human life is a gracious limitation of tarnsgression and of the peril of probation. "Let not our years be multiplied to increase our guilt."] __________________________________________________________________ Chapter XV.--Necessity of a Union with the Holy Spirit. But further, it becomes us now to seek for what we once had, but have lost, to unite the soul with the Holy Spirit, and to strive after union with God. The human soul consists of many parts, and is not simple; it is composite, so as to manifest itself through the body; for neither could it ever appear by itself without the body, nor does the flesh rise again without the soul. Man is not, as the croaking philosophers say, merely a rational animal, capable of understanding and knowledge; for, according to them, even irrational creatures appear possessed of understanding and knowledge. But man alone is the image and likeness of God; and I mean by man, not one who performs actions similar to those of animals, but one who has advanced far beyond mere humanity--to God Himself. This question we have discussed more minutely in the treatise concerning animals. But the principal point to be spoken of now is, what is intended by the image and likeness of God. That which cannot be compared is no other than abstract being; but that which is compared is no other than that which is like. The perfect God is without flesh; but man is flesh. The bond of the flesh is the soul; [466] that which encloses the soul is the flesh. Such is the nature of man's constitution; and, if it be like a temple, God is pleased to dwell in it by the spirit, His representative; but, if it be not such a habitation, man excels the wild beasts in articulate language only,--in other respects his manner of life is like theirs, as one who is not a likeness of God. But none of the demons possess flesh; their structure is spiritual, like that of fire or air. And only by those whom the Spirit of God dwells in and fortifies are the bodies of the demons easily seen, not at all by others,--I mean those who possess only soul; [467] for the inferior has not the ability to apprehend the superior. On this account the nature of the demons has no place for repentance; for they are the reflection of matter and of wickedness. But matter desired to exercise lordship over the soul; and according to their free-will these gave laws of death to men; but men, after the loss of immortality, have conquered death by submitting to death in faith; [468] and by repentance a call has been given to them, according to the word which says, "Since they were made a little lower than the angels." [469] And, for every one who has been conquered, it is possible again to conquer, if he rejects the condition which brings death. And what that is, may be easily seen by men who long for immortality. __________________________________________________________________ [466] [desmos de tou sarkos psuche.] [467] Comp. 1 Cor. ii. 14, 15. [The psuchikoi, of whom we are to hear so much in Tertullian. Comp. cap. xii., supra, p. 70.] [468] [But Kaye would translate, "by dying to the world through faith."] [469] Ps. viii. 5. __________________________________________________________________ Chapter XVI.--Vain Display of Power by the Demons. But the demons [470] who rule over men are not the souls of men; for how should these be capable of action after death? unless man, who while living was void of understanding and power, should be believed when dead to be endowed with more of active power. But neither could this be the case, as we have shown elsewhere. [471] And it is difficult to conceive that the immortal soul, which is impeded by the members of the body, should become more intelligent when it has migrated from it. For the demons, inspired with frenzy against men by reason of their own wickedness, pervert their minds, which already incline downwards, by various deceptive scenic representations, that they may be disabled from rising to the path that leads to heaven. But from us the things which are in the world are not hidden, and the divine is easily apprehended by us if the power that makes souls immortal visits us. The demons are seen also by the men possessed of soul, when, as sometimes, they exhibit themselves to men, either that they may be thought to be something, or as evil-disposed friends may do harm to them as to enemies, or afford occasions of doing them honour to those who resemble them. For, if it were possible, they would without doubt pull down heaven itself with the rest of creation. But now this they can by no means effect, for they have not the power; but they make war by means of the lower matter against the matter that is like themselves. Should any one wish to conquer them, let him repudiate matter. Being armed with the breastplate [472] of the celestial Spirit, he will be able to preserve all that is encompassed by it. There are, indeed, diseases and disturbances of the matter that is in us; but, when such things happen, the demons ascribe the causes of them to themselves, and approach a man whenever disease lays hold of him. Sometimes they themselves disturb the habit of the body by a tempest of folly; but, being smitten by the word of God, they depart in terror, and the sick man is healed. __________________________________________________________________ [470] [For a learned and valuable comparison of early patristic Demonologies, see Kaye's Justin Martyr, pp. 201-210.] [471] Perhaps in his treatise "On Animals." [472] Comp. Eph. vi. 13, 14, 17. __________________________________________________________________ Chapter XVII.--They Falsely Promise Health to Their Votaries. Concerning the sympathies and antipathies of Democritus what can we say but this, that, according to the common saying, the man of Abdera is Abderiloquent? But, as he who gave the name to the city, a friend of Hercules as it is said, was devoured by the horses of Diomedes, so he who boasted of the Magian Ostanes [473] will be delivered up in the day of consummation [474] as fuel for the eternal fire. And you, if you do not cease from your laughter, will gain the same punishment as the jugglers. Wherefore, O Greeks, hearken to me, addressing you as from an eminence, nor in mockery transfer your own want of reason to the herald of the truth. A diseased affection (pathos) is not destroyed by a counter-affection (antipatheia), nor is a maniac cured by hanging little amulets of leather upon him. There are visitations of demons; and he who is sick, and he who says he is in love, and he who hates, and he who wishes to be revenged, accept them as helpers. And this is the method of their operation: just as the forms of alphabetic letters and the lines composed of them cannot of themselves indicate what is meant, but men have invented for themselves signs of their thoughts, knowing by their peculiar combination what the order of the letters was intended to express; so, in like manner, the various kinds of roots and the mutual relation of the sinews and bones can effect nothing of themselves, but are the elemental matter with which the depravity of the demons works, who have determined for what purpose each of them is available. And, when they see that men consent to be served by means of such things, they take them and make them their slaves. But how can it be honourable to minister to adulteries? How can it be noble to stimulate men in hating one another? Or how is it becoming to ascribe to matter the relief of the insane, and not to God? For by their art they turn men aside from the pious acknowledgment of God, leading them to place confidence in herbs and roots. [475] But God, if He had prepared these things to effect just what men wish, would be a Producer of evil things; whereas He Himself produced everything which has good qualities, but the profligacy of the demons has made use of the productions of nature for evil purposes, and the appearance of evil which these wear is from them, and not from the perfect God. For how comes it to pass that when alive I was in no wise evil, but that now I am dead and can do nothing, my remains, which are incapable of motion or even sense, should effect something cognizable by the senses? And how shall he who has died by the most miserable death be able to assist in avenging any one? If this were possible, much more might he defend himself from his own enemy; being able to assist others, much more might he constitute himself his own avenger. __________________________________________________________________ [473] Democritus. [The Paris editors add, vide Lærtium. As to Ostanes, see that invaluable thesaurus, Hofmann's Lex. Universale, vol. ii. p. 6. Leyden, 1698.] [474] [Comp. cap. vi. [7]note 6, supra. p. 67.] [475] [Naviget Anticyras. On hellebore, see otherwise useless learning but illustrative of this place, in Burton, Anat. Melanchol., p. 400. Ed. New York, 1847.] __________________________________________________________________ Chapter XVIII.--They Deceive, Instead of Healing. But medicine and everything included in it is an invention of the same kind. If any one is healed by matter, through trusting to it, much more will he be healed by having recourse to the power of God. As noxious preparations are material compounds, so are curatives of the same nature. If, however, we reject the baser matter, some persons often endeavour to heal by a union of one of these bad things with some other, and will make use of the bad to attain the good. But, just as he who dines with a robber, though he may not be a robber himself, partakes of the punishment on account of his intimacy with him, so he who is not bad but associates with the bad, having dealings with them for some supposed good, will be punished by God the Judge for partnership in the same object. Why is he who trusts in the system of matter [476] not willing to trust in God? For what reason do you not approach the more powerful Lord, but rather seek to cure yourself, like the dog with grass, or the stag with a viper, or the hog with river-crabs, or the lion with apes? Why you deify the objects of nature? And why, when you cure your neighbour, are you called a benefactor? Yield to the power of the Logos! The demons do not cure, but by their art make men their captives. And the most admirable Justin [477] has rightly denounced them as robbers. For, as it is the practice of some to capture persons and then to restore them to their friends for a ransom, so those who are esteemed gods, invading the bodies of certain persons, and producing a sense of their presence by dreams, command them to come forth into public, and in the sight of all, when they have taken their fill of the things of this world, fly away from the sick, and, destroying the disease which they had produced, restore men to their former state. __________________________________________________________________ [476] [hules oikonomia. note Comp. cap. ix., supra, note 4; p. 69.] [477] [The language of an affectionate pupil: ho thaumasiotatos Ioustinos.] __________________________________________________________________ Chapter XIX.--Depravity Lies at the Bottom of Demon-Worship. But do you, who have not the perception of these things, be instructed by us who know them: though you do profess to despise death, and to be sufficient of yourselves for everything. But this is a discipline in which your philosophers are so greatly deficient, that some of them receive from the king of the Romans 600 aurei yearly, for no useful service they perform, but that they may not even wear a long beard without being paid for it! Crescens, who made his nest in the great city, surpassed all men in unnatural love (paiderastia), and was strongly addicted to the love of money. Yet this man, who professed to despise death, was so afraid of death, that he endeavoured to inflict on Justin, and indeed on me, the punishment of death, as being an evil, because by proclaiming the truth he convicted the philosophers of being gluttons and cheats. But whom of the philosophers, save you only, was he accustomed to inveigh against? If you say, in agreement with our tenets, that death is not to be dreaded, do not court death from an insane love of fame among men, like Anaxagoras, but become despisers of death by reason of the knowledge of God. The construction of the world is excellent, but the life men live in it is bad; and we may see those greeted with applause as in a solemn assembly who know not God. For what is divination? and why are ye deceived by it? It is a minister to thee of worldly lusts. You wish to make war, and you take Apollo as a counsellor of slaughter. You want to carry off a maiden by force, and you select a divinity to be your accomplice. You are ill by your own fault; and, as Agamemnon [478] wished for ten councillors, so you wish to have gods with you. Some woman by drinking water gets into a frenzy, and loses her senses by the fumes of frankincense, and you say that she has the gift of prophecy. Apollo was a prognosticator and a teacher of soothsayers: in the matter of Daphne he deceived himself. An oak, forsooth, is oracular, and birds utter presages! And so you are inferior to animals and plants! It would surely be a fine thing for you to become a divining rod, or to assume the wings of a bird! He who makes you fond of money also foretells your getting rich; he who excites to seditions and wars also predicts victory in war. If you are superior to the passions, you will despise all worldly things. Do not abhor us who have made this attainment, but, repudiating the demons, [479] follow the one God. "All things [480] were made by Him, and without Him not one thing was made." If there is poison in natural productions, this has supervened through our sinfulness. I am able to show the perfect truth of these things; only do you hearken, and he who believes will understand. __________________________________________________________________ [478] Comp. Hom. Il., ii. 372. [479] [The baptismal renunciation.] [480] John i. 3. __________________________________________________________________ Chapter XX.--Thanks are Ever Due to God. Even if you be healed by drugs (I grant you that point by courtesy), yet it behoves you to give testimony of the cure to God. For the world still draws us down, and through weakness I incline towards matter. For the wings of the soul were the perfect spirit, but, having cast this off through sin, it flutters like a nestling and falls to the ground. Having left the heavenly companionship, it hankers after communion with inferior things. The demons were driven forth to another abode; the first created human beings were expelled from their place: the one, indeed, were cast down from heaven; but the other were driven from earth, yet not out of this earth, but from a more excellent order of things than exists here now. And now it behoves us, yearning after that pristine state, to put aside everything that proves a hindrance. The heavens are not infinite, O man, but finite and bounded; and beyond them are the superior worlds which have not a change of seasons, by which various diseases are produced, but, partaking of every happy temperature, have perpetual day, and light unapproachable by men below. [481] Those who have composed elaborate descriptions of the earth have given an account of its various regions so far as this was possible to man; but, being unable to speak of that which is beyond, because of the impossibility of personal observation, they have assigned as the cause the existence of tides; and that one sea is filled with weed, and another with mud; and that some localities are burnt up with heat, and others cold and frozen. We, however, have learned things which were unknown to us, through the teaching of the prophets, who, being fully persuaded that the heavenly spirit [482] along with the soul will acquire a clothing of mortality, foretold things which other minds were unacquainted with. But it is possible for every one who is naked to obtain this apparel, and to return to its ancient kindred. __________________________________________________________________ [481] [The flavour of this passage comes out with more sweetness in Kaye's note (p. 198, Justin M.), thus: "Above the visible heavens exist the better ages, aiones oi kreittones, having no change of seasons from which various diseases take their orgin; but, blest with a uniform goodness of temperature, they enjoy perpetual day, and light inaccessible to men who dwell here below." Here Tatian seems to me to have had in mind a noble passage from Pindar, one of the most exquisite specimens of Greek poetry, which he baptizes and sanctifies. Ison de nuktessin aiei; Isa d'en hamerais ali- on echontes, aponesteron Esthloi nemontai bio- ton ou chthona tarasson- tes alka cheron, Oude pontion hudor, Keinan para diaitan ; k.t.l. Olymp. ii. Truly the Gentiles reflect some light from the window in the ark of their father Noah. How sweet what follows: adakrun nemontai aiona. Comp. Rev. vii. 7, xxi. 4, xxii.] [482] [Kaye thus renders this passage: "the spirit together with the soul will receive immortality, the heavenly covering of mortality." Justin, p. 288.] __________________________________________________________________ Chapter XXI.--Doctrines of the Christians and Greeks Respecting God Compared. We do not act as fools, O Greeks, nor utter idle tales, when we announce that God was born in the form of a man. I call on you who reproach us to compare your mythical accounts with our narrations. Athené, as they say, took the form of Deïphobus for the sake of Hector, [483] and the unshorn Phooebus for the sake of Admetus fed the trailing-footed oxen, and the spouse us came as an old woman to Semele. But, while you treat seriously such things, how can you deride us? Your Asclepios died, and he who ravished fifty virgins in one night at Thespiæ lost his life by delivering himself to the devouring flame. Prometheus, fastened to Caucasus, suffered punishment for his good deeds to men. According to you, Zeus is envious, and hides the dream [484] from men, wishing their destruction. Wherefore, looking at your own memorials, vouchsafe us your approval, though it were only as dealing in legends similar to your own. We, however, do not deal in folly, but your legends are only idle tales. If you speak of the origin of the gods, you also declare them to be mortal. For what reason is Hera now never pregnant? Has she grown old? or is there no one to give you information? Believe me now, O Greeks, and do not resolve your myths and gods into allegory. If you attempt to do this, the divine nature as held by you is overthrown by your own selves; for, if the demons with you are such as they are said to be, they are worthless as to character; or, if regarded as symbols of the powers of nature, they are not what they are called. But I cannot be persuaded to pay religious homage to the natural elements, nor can I undertake to persuade my neighbour. And Metrodorus of Lampsacus, in his treatise concerning Homer, has argued very foolishly, turning everything into allegory. For he says that neither Hera, nor Athené, nor Zeus are what those persons suppose who consecrate to them sacred enclosures and groves, but parts of nature and certain arrangements of the elements. Hector also, and Achilles, and Agamemnon, and all the Greeks in general, and the Barbarians with Helen and Paris, being of the same nature, you will of course say are introduced merely for the sake of the machinery [485] of the poem, not one of these personages having really existed. But these things we have put forth only for argument's sake; for it is not allowable even to compare our notion of God with those who are wallowing in matter and mud. __________________________________________________________________ [483] Il., xxii. 227. [484] Il., ii. init. [485] [Charin oikonmias. Compare divers uses of this word in Kaye's Justin, p. 174.] __________________________________________________________________ Chapter XXII.--Ridicule of the Solemnities of the Greeks. And of what sort are your teachings? Who must not treat with contempt your solemn festivals, which, being held in honour of wicked demons, cover men with infamy? I have often seen a man [486] --and have been amazed to see, and the amazement has ended in contempt, to think how he is one thing internally, but outwardly counterfeits what he is not--giving himself excessive airs of daintiness and indulging in all sorts of effeminacy; sometimes darting his eyes about; sometimes throwing his hands hither and thither, and raving with his face smeared with mud; sometimes personating Aphrodité, sometimes Apollo; a solitary accuser of all the gods, an epitome of superstition, a vituperator of heroic deeds, an actor of murders, a chronicler of adultery, a storehouse of madness, a teacher of cynædi, an instigator of capital sentences;--and yet such a man is praised by all. But I have rejected all his falsehoods, his impiety, his practices,--in short, the man altogether. But you are led captive by such men, while you revile those who do not take a part in your pursuits. I have no mind to stand agape at a number of singers, nor do I desire to be affected in sympathy with a man when he is winking and gesticulating in an unnatural manner. What wonderful or extraordinary thing is performed among you? They utter ribaldry in affected tones, and go through indecent movements; your daughters and your sons behold them giving lessons in adultery on the stage. Admirable places, forsooth, are your lecture-rooms, where every base action perpetrated by night is proclaimed aloud, and the hearers are regaled with the utterance of infamous discourses! Admirable, too, are your mendacious poets, who by their fictions beguile their hearers from the truth! __________________________________________________________________ [486] Tatian here describes an actor. [And in America heathenism has returned upon us in most of the indecencies here exposed. Are we Christians?] __________________________________________________________________ Chapter XXIII.--Of the Pugilists and Gladiators. I have seen men weighed down by bodily exercise, and carrying about the burden of their flesh, before whom rewards and chaplets are set, while the adjudicators cheer them on, not to deeds of virtue, but to rivalry in violence and discord; and he who excels in giving blows is crowned. These are the lesser evils; as for the greater, who would not shrink from telling them? Some, giving themselves up to idleness for the sake of profligacy, sell themselves to be killed; and the indigent barters himself away, while the rich man buys others to kill him. And for these the witnesses take their seats, and the boxers meet in single combat, for no reason whatever, nor does any one come down into the arena to succour. Do such exhibitions as these redound to your credit? He who is chief among you collects a legion of blood-stained murderers, engaging to maintain them; and these ruffians are sent forth by him, and you assemble at the spectacle to be judges, partly of the wickedness of the adjudicator, and partly of that of the men who engage in the combat. And he who misses the murderous exhibition is grieved, because he was not doomed to be a spectator of wicked and impious and abominable deeds. You slaughter animals for the purpose of eating their flesh, and you purchase men to supply a cannibal banquet for the soul, nourishing it by the most impious bloodshedding. The robber commits murder for the sake of plunder, but the rich man purchases gladiators for the sake of their being killed. [487] __________________________________________________________________ [487] [Here Christianity began to avenge itself on the brutal spectacles of the Coliseum, which stands a gigantic monument of the religious system of which they were a part. See Athenagoras, Embassy, cap. xxxv.] __________________________________________________________________ Chapter XXIV.--Of the Other Public Amusements. What advantage should I gain from him who is brought on the stage by Euripides raving mad, and acting the matricide of Alcmæon; who does not even retain his natural behaviour, but with his mouth wide open goes about sword in hand, and, screaming aloud, is burned to death, habited in a robe unfit for man? Away, too, with the mythical tales of Acusilaus, and Menander, a versifier of the same class! And why should I admire the mythic piper? Why should I busy myself about the Theban Antigenides, [488] like Aristoxenus? We leave you to these worthless things; and do you either believe our doctrines, or, like us, give up yours. __________________________________________________________________ [488] Antigenides was a flute-player, and Aristoxenus a writer on music and musical instruments. __________________________________________________________________ Chapter XXV.--Boastings and Quarrels of the Philosophers. What great and wonderful things have your philosophers effected? They leave uncovered one of their shoulders; they let their hair grow long; they cultivate their beards; their nails are like the claws of wild beasts. Though they say that they want nothing, yet, like Proteus, [489] they need a currier for their wallet, and a weaver for their mantle, and a wood-cutter for their staff, and the rich, [490] and a cook also for their gluttony. O man competing with the dog, [491] you know not God, and so have turned to the imitation of an irrational animal. You cry out in public with an assumption of authority, and take upon you to avenge your own self; and if you receive nothing, you indulge in abuse, and philosophy is with you the art of getting money. You follow the doctrines of Plato, and a disciple of Epicurus lifts up his voice to oppose you. Again, you wish to be a disciple of Aristotle, and a follower of Democritus rails at you. Pythagoras says that he was Euphorbus, and he is the heir of the doctrine of Pherecydes; but Aristotle impugns the immortality of the soul. You who receive from your predecessors doctrines which clash with one another, you the inharmonious, are fighting against the harmonious. One of you asserts that God is body, but I assert that He is without body; that the world is indestructible, but I say that it is to be destroyed; that a conflagration will take place at various times, but I say that it will come to pass once for all; that Minos and Rhadamanthus are judges, but I say that God Himself is Judge; that the soul alone is endowed with immortality, but I say that the flesh also is endowed with it. [492] What injury do we inflict upon you, O Greeks? Why do you hate those who follow the word of God, as if they were the vilest of mankind? It is not we who eat human flesh [493] --they among you who assert such a thing have been suborned as false witnesses; it is among you that Pelops is made a supper for the gods, although beloved by Poseidon, and Kronos devours his children, and Zeus swallows Metis. __________________________________________________________________ [489] The Cynic Peregrinus is meant. [490] They need the rich to invite them to banquets. [491] The Cynic. [492] [The vigor of this passage, and the impact of its truths upon heathen idols, are noble specimens of our author's power.] [493] [They ate and drank bread and wine hallowed to be the koinonia of the flesh and blood of Christ (1 Cor. x. 16); but they knew nothing of the modern doctrine of the Latin churches, which is precisely what Tatian denies.] __________________________________________________________________ Chapter XXVI.--Ridicule of the Studies of the Greeks. Cease to make a parade of sayings which you have derived from others, and to deck yourselves like the daw in borrowed plumes. If each state were to take away its contribution to your speech, your fallacies would lose their power. While inquiring what God is, you are ignorant of what is in yourselves; and, while staring all agape at the sky, you stumble into pitfalls. The reading of your books is like walking through a labyrinth, and their readers resemble the cask of the Danaïds. Why do you divide time, saying that one part is past, and another present, and another future? For how can the future be passing when the present exists? As those who are sailing imagine in their ignorance, as the ship is borne along, that the hills are in motion, so you do not know that it is you who are passing along, but that time (ho aion) remains present as long as the Creator wills it to exist. Why am I called to account for uttering my opinions, and why are you in such haste to put them all down? Were not you born in the same manner as ourselves, and placed under the same government of the world? Why say that wisdom is with you alone, who have not another sun, nor other risings of the stars, nor a more distinguished origin, nor a death preferable to that of other men? The grammarians have been the beginning of this idle talk; and you who parcel out wisdom are cut off from the wisdom that is according to truth, and assign the names of the several parts to particular men; and you know not God, but in your fierce contentions destroy one another. And on this account you are all nothing worth. While you arrogate to yourselves the sole right of discussion, you discourse like the blind man with the deaf. Why do you handle the builder's tools without knowing how to build? Why do you busy yourselves with words, while you keep aloof from deeds, puffed up with praise, but cast down by misfortunes? Your modes of acting are contrary to reason, for you make a pompous appearance in public, but hide your teaching in corners. Finding you to be such men as these, we have abandoned you, and no longer concern ourselves with your tenets, but follow the word of God. Why, O man, do you set the letters of the alphabet at war with one another? Why do you, as in a boxing match, make their sounds clash together with your mincing Attic way of speaking, whereas you ought to speak more according to nature? For if you adopt the Attic dialect though not an Athenian, pray why do you not speak like the Dorians? How is it that one appears to you more rugged, the other more pleasant for intercourse? __________________________________________________________________ Chapter XXVII.--The Christians are Hated Unjustly. And if you adhere to their teaching, why do you fight against me for choosing such views of doctrine as I approve? Is it not unreasonable that, while the robber is not to be punished for the name he bears, [494] but only when the truth about him has been clearly ascertained, yet we are to be assailed with abuse on a judgment formed without examination? Diagoras was an Athenian, but you punished him for divulging the Athenian mysteries; yet you who read his Phrygian discourses hate us. You possess the commentaries of Leo, and are displeased with our refutations of them; and having in your hands the opinions of Apion concerning the Egyptian gods, you denounce us as most impious. The tomb of Olympian Zeus is shown among you, [495] though some one says that the Cretans are liars. [496] Your assembly of many gods is nothing. Though their despiser Epicurus acts as a torch-bearer, [497] I do not any the more conceal from the rulers that view of God which I hold in relation to His government of the universe. Why do you advise me to be false to my principles? Why do you who say that you despise death exhort us to use art in order to escape it? I have not the heart of a deer; but your zeal for dialectics resembles the loquacity of Thersites. How can I believe one who tells me that the sun is a red-hot mass and the moon an earth? Such assertions are mere logomachies, and not a sober exposition of truth. How can it be otherwise than foolish to credit the books of Herodotus relating to the history of Hercules, which tell of an upper earth from which the lion came down that was killed by Hercules? And what avails the Attic style, the sorites of philosophers, the plausibilities of syllogisms, the measurements of the earth, the positions of the stars, and the course of the sun? To be occupied in such inquiries is the work of one who imposes opinions on himself as if they were laws. __________________________________________________________________ [494] [Athenagoras, Embassy, cap. ii., infra.] [495] In Crete. [496] Comp. Tit. i. 12. Callimachus is probably the author referred to, through others express the same opinion respecting the Cretans. [497] Accommodating himself to the popular opinions, through fear. __________________________________________________________________ Chapter XXVIII.--Condemnation of the Greek Legislation. On this account I reject your legislation also; for there ought to be one common polity for all; but now there are as many different codes as there are states, so that things held disgraceful in some are honourable in others. The Greeks consider intercourse with a mother as unlawful, but this practice is esteemed most becoming by the Persian Magi; pæderasty is condemned by the Barbarians, but by the Romans, who endeavour to collect herds of boys like grazing horses, it is honoured with certain privileges. __________________________________________________________________ Chapter XXIX.--Account of Tatian's Conversion. Wherefore, having seen these things, and moreover also having been admitted to the mysteries, and having everywhere examined the religious rites performed by the effeminate and the pathic, and having found among the Romans their Latiarian Jupiter delighting in human gore and the blood of slaughtered men, and Artemis not far from the great city [498] sanctioning acts of the same kind, and one demon here and another there instigating to the perpetration of evil,--retiring by myself, I sought how I might be able to discover the truth. And, while I was giving my most earnest attention to the matter, I happened to meet with certain barbaric writings, too old to be compared with the opinions of the Greeks, and too divine to be compared with their errors; and I was led to put faith in these by the unpretending cast of the language, the inartificial character of the writers, the foreknowledge displayed of future events, the excellent quality of the precepts, and the declaration of the government of the universe as centred in one Being. [499] And, my soul being taught of God, I discern that the former class of writings lead to condemnation, but that these put an end to the slavery that is in the world, and rescue us from a multiplicity of rulers and ten thousand tyrants, while they give us, not indeed what we had not before received, but what we had received but were prevented by error from retaining. __________________________________________________________________ [498] At Aricia, near Rome. [499] [A memorable tribute to the light-giving power of the Holy Scriptures. "Barbarian books" (barbaric means something else) they were; but well says Dr. Watts in a paraphrase of Ps. cxix. 96 (and comp. capp. xl., xli., infra),-- "Let all the heathen writers join to form one perfect book, Great God if once compared with thine, how mean their writings look!" See his Hymns, p. 238. Ed. Worcester, 1836.] __________________________________________________________________ Chapter XXX.--How He Resolved to Resist the Devil. Therefore, being initiated and instructed in these things, I wish to put away my former errors as the follies of childhood. For we know that the nature of wickedness is like that of the smallest seeds; since it has waxed strong from a small beginning, but will again be destroyed if we obey the words of God and do not scatter ourselves. For He has become master of all we have by means of a certain "hidden treasure," [500] which while we are digging for we are indeed covered with dust, but we secure it as our fixed possession. He who receives the whole of this treasure has obtained command of the most precious wealth. Let these things, then, be said to our friends. But to you Greeks what can I say, except to request you not to rail at those who are better than yourselves, nor if they are called Barbarians to make that an occasion of banter? For, if you are willing, you will be able to find out the cause of men's not being able to understand one another's language; for to those who wish to examine our principles I will give a simple and copious account of them. __________________________________________________________________ [500] Comp. Matt. xiii. 44. [Cogent reasoning with Greeks.] __________________________________________________________________ Chapter XXXI.--The Philosophy of the Christians More Ancient Than that of the Greeks. But now it seems proper for me to demonstrate that our philosophy is older than the systems of the Greeks. Moses and Homer shall be our limits, each of them being of great antiquity; the one being the oldest of poets and historians, and the other the founder of all barbarian wisdom. Let us, then, institute a comparison between them; and we shall find that our doctrines are older, not only than those of the Greeks, but than the invention of letters. [501] And I will not bring forward witnesses from among ourselves, but rather have recourse to Greeks. To do the former would be foolish, because it would not be allowed by you; but the other will surprise you, when, by contending against you with your own weapons, I adduce arguments of which you had no suspicion. Now the poetry of Homer, his parentage, and the time in which he flourished have been investigated by the most ancient writers,--by Theagenes of Rhegium, who lived in the time of Cambyses, Stesimbrotus of Thasos and Antimachus of Colophon, Herodotus of Halicarnassus, and Dionysius the Olynthian; after them, by Ephorus of Cumæ, and Philochorus the Athenian, Megaclides and Chamæleon the Peripatetics; afterwards by the grammarians, Zenodotus, Aristophanes, Callimachus, Crates, Eratosthenes, Aristarchus, and Apollodorus. Of these, Crates says that he flourished before the return of the Heraclidæ, and within 80 years after the Trojan war; Eratosthenes says that it was after the 100th year from the taking of Ilium; Aristarchus, that it was about the time of the Ionian migration, which was 140 years after that event; but, according to Philochorus, after the Ionian migration, in the archonship of Archippus at Athens, 180 years after the Trojan war; Apollodorus says it was 100 years after the Ionian migration, which would be 240 years after the Trojan war. Some say that he lived 90 years before the Olympiads, which would be 317 years after the taking of Troy. Others carry it down to a later date, and say that Homer was a contemporary of Archilochus; but Archilochus flourished about the 23d Olympiad, in the time of Gyges the Lydian, 500 years after Troy. Thus, concerning the age of the aforesaid poet, I mean Homer, and the discrepancies of those who have spoken of him, we have said enough in a summary manner for those who are able to investigate with accuracy. For it is possible to show that the opinions held about the facts themselves also are false. For, where the assigned dates do not agree together, it is impossible that the history should be true. For what is the cause of error in writing, but the narrating of things that are not true? __________________________________________________________________ [501] Comp. Matt. xiii. 44. [Cogent reasoning with Greeks.] __________________________________________________________________ Chapter XXXII.--The Doctrine of the Christians, is Opposed to Dissensions, and Fitted for All. But with us there is no desire of vainglory, nor do we indulge in a variety of opinions. For having renounced the popular and earthly, and obeying the commands of God, and following the law of the Father of immortality, we reject everything which rests upon human opinion. Not only do the rich among us pursue our philosophy, but the poor enjoy instruction gratuitously; [502] for the things which come from God surpass the requital of worldly gifts. Thus we admit all who desire to hear, even old women and striplings; and, in short, persons of every age are treated by us with respect, but every kind of licentiousness is kept at a distance. And in speaking we do not utter falsehood. It would be an excellent thing if your continuance in unbelief should receive a check; but, however that may be, let our cause remain confirmed by the judgment pronounced by God. Laugh, if you please; but you will have to weep hereafter. Is it not absurd that Nestor, [503] who was slow at cutting his horses' reins owing to his weak and sluggish old age, is, according to you, to be admired for attempting to rival the young men in fighting, while you deride those among us who struggle against old age and occupy themselves with the things pertaining to God? Who would not laugh when you tell us that the Amazons, and Semiramis, and certain other warlike women existed, while you cast reproaches on our maidens? Achilles was a youth, yet is believed to have been very magnanimous; and Neoptolemus was younger, but strong; Philoctetes was weak, but the divinity had need of him against Troy. What sort of man was Thersites? yet he held a command in the army, and, if he had not through doltishness had such an unbridled tongue, he would not have been reproached for being peak-headed and bald. As for those who wish to learn our philosophy, we do not test them by their looks, nor do we judge of those who come to us by their outward appearance; for we argue that there may be strength of mind in all, though they may be weak in body. But your proceedings are full of envy and abundant stupidity. __________________________________________________________________ [502] [Compare cap. xi. p. 69. And note, thus early, the Christian freeschools, such as Julian closed and then imitated, confessing their power.] [503] Il., ix. __________________________________________________________________ Chapter XXXIII.--Vindication of Christian Women. Therefore I have been desirous to prove from the things which are esteemed honourable among you, that our institutions are marked by sober-mindedness, but that yours are in close affinity with madness. [504] You who say that we talk nonsense among women and boys, among maidens and old women, and scoff at us for not being with you, hear what silliness prevails among the Greeks. For their works of art are devoted to worthless objects, while they are held in higher estimation by you than even your gods; and you behave yourselves unbecomingly in what relates to woman. For Lysippus cast a statue of Praxilla, whose poems contain nothing useful, and Menestratus one of Learchis, and Selanion one of Sappho the courtezan, and Naucydes one of Erinna the Lesbian, and Boiscus one of Myrtis, and Cephisodotus one of Myro of Byzantium, and Gomphus one of Praxigoris, and Amphistratus one of Clito. And what shall I say about Anyta, Telesilla, and Mystis? Of the first Euthycrates and Cephisodotus made a statue, and of the second Niceratus, and of the third Aristodotus; Euthycrates made one of Mnesiarchis the Ephesian, Selanion one of Corinna, and Euthycrates one of Thalarchis the Argive. My object in referring to these women is, that you may not regard as something strange what you find among us, and that, comparing the statues which are before your eyes, you may not treat the women with scorn who among us pursue philosophy. This Sappho is a lewd, love-sick female, and sings her own wantonness; [505] but all our women are chaste, and the maidens at their distaffs sing of divine things [506] more nobly than that damsel of yours. Wherefore be ashamed, you who are professed disciples of women yet scoff at those of the sex who hold our doctrine, as well as at the solemn assemblies they frequent. [507] What a noble infant did Glaucippé present to you, who brought forth a prodigy, as is shown by her statue cast by Niceratus, the son of Euctemon the Athenian! But, if Glaucippé brought forth an elephant, was that a reason why she should enjoy public honours? Praxiteles and Herodotus made for you Phryné the courtezan, and Euthycrates cast a brazen statue of Panteuchis, who was pregnant by a whoremonger; and Dinomenes, because Besantis queen of the Pæonians gave birth to a black infant, took pains to preserve her memory by his art. I condemn Pythagoras too, who made a figure of Europa on the bull; and you also, who honour the accuser of Zeus on account of his artistic skill. And I ridicule the skill of Myron, who made a heifer and upon it a Victory because by carrying off the daughter of Agenor it had borne away the prize for adultery and lewdness. The Olynthian Herodotus made statues of Glycera the courtezan and Argeia the harper. Bryaxis made a statue of Pasiphaë; and, by having a memorial of her lewdness, it seems to have been almost your desire that the women of the present time should be like her. [508] A certain Melanippë was a wise woman, and for that reason Lysistratus made her statue. But, forsooth, you will not believe that among us there are wise women! __________________________________________________________________ [504] [See [8]note 2, next page.] [505] [St. Chrysostom speaks of the heathen as hoi tais satanikais odais katasepomenoi. In Psalmum, cxvii. tom. v. p. 533. Ed. Migne.] [506] [Such as the Magnificat of the Virgin, the Twenty-third Psalm, or the Christian Hymn for Eventide, which they learned in the Christian schools (cap. xxxii. p. 78). Cold is the heart of any mother's son that does not warm over such a chapter as this on the enfranchisement of womanhood by Christ. Observe our author's scorn for the heathen "affinity with unreason" (this chapter, supra), and then enjoy this glimpse of the contrast afforded by the Gospel in its influence upon women. Intensely should we delight in the pictures of early Christian society, of which the Fathers give us these suggestive outlines. Rejecting the profane and wanton songs they heard around them,-- "Satanic minstrelsies," as St. Chryosostom names them,--they beguiled their toils and soothed their sorrows with "Psalms and hymns and spiritual songs." As St. Jerome relates, "You could not go into the field, but you might hear the ploughman's hallelujahs, the mower's hymns, and the vine-dresser's chant of the Psalms of David." See Cave's Primitive Christianity, p. 132.] [507] [Such as the Magnificat of the Virgin, the Twenty-third Psalm, or the Christian Hymn for Eventide, which they learned in the Christian schools (cap. xxxii. p. 78). Cold is the heart of any mother's son that does not warm over such a chapter as this on the enfranchisement of womanhood by Christ. Observe our author's scorn for the heathen "affinity with unreason" (this chapter, supra), and then enjoy this glimpse of the contrast afforded by the Gospel in its influence upon women. Intensely should we delight in the pictures of early Christian society, of which the Fathers give us these suggestive outlines. Rejecting the profane and wanton songs they heard around them,--"Satanic minstrelsies," as St. Chryosostom names them,--they beguiled their toils and soothed their sorrows with "Psalms and hymns and spiritual songs." As St. Jerome relates, "You could not go into the field, but you might hear the ploughman's hallelujahs, the mower's hymns, and the vine-dresser's chant of the Psalms of David." See Cave's Primitive Christianity, p. 132.] [508] [St. Paul's spirit was stirred within him, beholding the abominable idolatries of the Athenians; and who can wonder at the loathing of Christians, whose wives and children could not escape from these shameful spectacles. The growing asceticism and fanatical views of sexual relations, which were now rising in the Church, were a morbid but virtuous revolt of faith against these impurities.] __________________________________________________________________ Chapter XXXIV.--Ridicule of the Statues Erected by the Greeks. Worthy of very great honour, certainly, was the tyrant Bhalaris, who devoured sucklings, and accordingly is exhibited by the workmanship of Polystratus the Ambraciot, even to this day, as a very wonderful man! The Agrigentines dreaded to look on that countenance of his, because of his cannibalism; but people of culture now make it their boast that they behold him in his statue! Is it not shameful that fratricide is honoured by you who look on the statues of Polynices and Eteocles, and that you have not rather buried them with their maker Pythagoras? Destroy these memorials of iniquity! Why should I contemplate with admiration the figure of the woman who bore thirty children, merely for the sake of the artist Periclymenus? One ought to turn away with disgust from one who bore off the fruits of great incontinence, and whom the Romans compared to a sow, which also on a like account, they say, was deemed worthy of a mystic worship. Ares committed adultery with Aphrodité, and Andron made an image of their offspring Harmonia. Sophron, who committed to writing trifles and absurdities, was more celebrated for his skill in casting metals, of which specimens exist even now. And not only have his tales kept the fabulist Æsop in everlasting remembrance, but also the plastic art of Aristodemus has increased his celebrity. How is it then that you, who have so many poetesses whose productions are mere trash, and innumerable courtezans, and worthless men, are not ashamed to slander the reputation of our women? What care I to know that Euanthé gave birth to an infant in the Peripatus, or to gape with wonder at the art of Callistratus, or to fix my gaze on the Neæra of Calliades? For she was a courtezan. Laïs was a prostitute, and Turnus made her a monument of prostitution. Why are you not ashamed of the fornication of Hephæstion, even though Philo has represented him very artistically? And for what reason do you honour the hermaphrodite Ganymede by Leochares, as if you possessed something admirable? Praxiteles even made a statue of a woman with the stain of impurity upon it. It behoved you, repudiating everything of this kind, to seek what is truly worthy of attention, and not to turn with disgust from our mode of life while receiving with approval the shameful productions of Philænis and Elephantis. __________________________________________________________________ Chapter XXXV.--Tatian Speaks as an Eye-Witness. The things which I have thus set before you I have not learned at second hand. I have visited many lands; I have followed rhetoric, like yourselves; I have fallen in with many arts and inventions; and finally, when sojourning in the city of the Romans, I inspected the multiplicity of statues brought thither by you: for I do not attempt, as is the custom with many, to strengthen my own views by the opinions of others, but I wish to give you a distinct account of what I myself have seen and felt. So, bidding farewell to the arrogance of Romans and the idle talk of Athenians, and all their ill-connected opinions, I embraced our barbaric philosophy. I began to show how this was more ancient than your institutions, [509] but left my task unfinished, in order to discuss a matter which demanded more immediate attention; but now it is time I should attempt to speak concerning its doctrines. Be not offended with our teaching, nor undertake an elaborate reply filled with trifling and ribaldry, saying, "Tatian, aspiring to be above the Greeks, above the infinite number of philosophic inquirers, has struck out a new path, and embraced the doctrines of Barbarians." For what grievance is it, that men manifestly ignorant should be reasoned with by a man of like nature with themselves? Or how can it be irrational, according to your own sophist, [510] to grow old always learning something? __________________________________________________________________ [509] Chap. xxxi. [With what calm superiority he professes himself a barbarian! I honour the eye-witness who tells not only what he had seen, but what he felt amid such evidences of man's degradation and impiety.] [510] Solon. Bergh., Poetæ Græc. Lyr., fr. 18. [The interest and biographical importance of this chapter must be apparent.] __________________________________________________________________ Chapter XXXVI.--Testimony of the Chaldeans to the Antiquity of Moses. But let Homer be not later than the Trojan war; let it be granted that he was contemporary with it, or even that he was in the army of Agamemnon, and, if any so please, that he lived before the invention of letters. The Moses before mentioned will be shown to have been many years older than the taking of Troy, and far more ancient than the building of Troy, or than Tros and Dardanus. To demonstrate this I will call in as witnesses the Chaldeans, the Phoenicians and the Egyptians. And what more need I say? For it behoves one who professes to persuade his hearers to make his narrative of events very concise. Berosus, a Babylonian, a priest of their god Belus, born in the time of Alexander, composed for Antiochus, the third after him, the history of the Chaldeans in three books; and, narrating the acts of the kings, he mentions one of them, Nabuchodonosor by name, who made war against the Phoenicians and the Jews,--events which we know were announced by our prophets, and which happened much later than the age of Moses, seventy years before the Persian empire. But Berosus is a very trustworthy man, and of this Juba is a witness, who, writing concerning the Assyrians, says that he learned the history from Berosus: there are two books of his concerning the Assyrians. __________________________________________________________________ Chapter XXXVII.--Testimony of the Phoenicians. After the Chaldeans, the testimony of the Phoenicians is as follows. There were among them three men, Theodotus, Hypsicrates, and Mochus; Chaitus translated their books into Greek, and also composed with exactness the lives of the philosophers. Now, in the histories of the aforesaid writers it is shown that the abduction of Europa happened under one of the kings, and an account is given of the coming of Menelaus into Phoenicia, and of the matters relating to Chiramus, [511] who gave his daughter in marriage to Solomon the king of the Jews, and supplied wood of all kind of trees for the building of the temple. Menander of Pergamus composed a history concerning the same things. But the age of Chiramus is somewhere about the Trojan war; but Solomon, the contemporary of Chiramus, lived much later than the age of Moses. __________________________________________________________________ [511] Called Hiram in our authorized translation. __________________________________________________________________ Chapter XXXVIII.--The Egyptians Place Moses in the Reign of Inachus. Of the Egyptians also there are accurate chronicles. Ptolemy, not the king, but a priest of Mendes, is the interpreter of their affairs. This writer, narrating the acts of the kings, says that the departure of the Jews from Egypt to the places whither they went occurred in the time of king Amosis, under the leadership of Moses. He thus speaks: "Amosis lived in the time of king Inachus." After him, Apion the grammarian, a man most highly esteemed, in the fourth book of his Ægyptiaca (there are five books of his), besides many other things, says that Amosis destroyed Avaris in the time of the Argive Inachus, as the Mendesian Ptolemy wrote in his annals. But the time from Inachus to the taking of Troy occupies twenty generations. The steps of the demonstration are the following:-- __________________________________________________________________ Chapter XXXIX.--Catalogue of the Argive Kings. The kings of the Argives were these: Inachus, Phoroneus, Apis, Criasis, Triopas, Argeius, Phorbas, Crotopas, Sthenelaus, Danaus, Lynceus, Proetus, Abas, Acrisius, Perseus, Sthenelaus, Eurystheus, Atreus, Thyestes, and Agamemnon, in the eighteenth year of whose reign Troy was taken. And every intelligent person will most carefully observe that, according to the tradition of the Greeks, they possessed no historical composition; for Cadmus, who taught them letters, came into Boeotia many generations later. But after Inachus, under Phoroneus, a check was with difficulty given to their savage and nomadic life, and they entered upon a new order of things. Wherefore, if Moses is shown to be contemporary with Inachus, he is four hundred years older than the Trojan war. But this is demonstrated from the succession of the Attic, [and of the Macedonian, the Ptolemaic, and the Antiochian] [512] kings. Hence, if the most illustrious deeds among the Greeks were recorded and made known after Inachus, it is manifest that this must have been after Moses. In the time of Phoroneus, who was after Inachus, Ogygus is mentioned among the Athenians, in whose time was the first deluge; and in the time of Phorbas was Actæus, from whom Attica was called Actæa; and in the time of Triopas were Prometheus, and Epimetheus, and Atlas, and Cecrops of double nature, and Io; in the time of Crotopas was the burning of Phaëthon and the flood of Deucalion; in the time of Sthenelus was the reign of Amphictyon and the coming of Danaus into Peloponnesus, and the founding of Dardania by Dardanus, and the return of Europa from Phoenicia to Crete; in the time of Lynceus was the abduction of Koré, and the founding of the temple in Eleusis, and the husbandry of Triptolemus, and the coming of Cadmus to Thebes, and the reign of Minos; in the time of Proetus was the war of Eumolpus against the Athenians; in the time of Acrisius was the coming over of Pelops from Phrygia, and the coming of Ion to Athens, and the second Cecrops, and the deeds of Perseus and Dionysus, and Musæus, the disciple of Orpheus; and in the reign of Agamemnon Troy was taken. __________________________________________________________________ [512] The words within brackets, though they occur in the mss. and in Eusebius, are supposed by some scholars to be a very old interpolation. __________________________________________________________________ Chapter XL.--Moses More Ancient and Credible Than the Heathen Heroes. Therefore, from what has been said it is evident that Moses was older than the ancient heroes, wars, and demons. And we ought rather to believe him, who stands before them in point of age, than the Greeks, who, without being aware of it, [513] drew his doctrines [as] from a fountain. For many of the sophists among them, stimulated by curiosity, endeavoured to adulterate whatever they learned from Moses, [514] and from those who have philosophized like him, first that they might be considered as having something of their own, and secondly, that covering up by a certain rhetorical artifice whatever things they did not understand, they might misrepresent the truth as if it were a fable. But what the learned among the Greeks have said concerning our polity and the history of our laws, and how many and what kind of men have written of these things, will be shown in the treatise against those who have discoursed of divine things. [515] __________________________________________________________________ [513] This expression admits of several meanings: "Without properly understanding them,"--Worth; "not with a proper sense of gratitude."--Maranus. [514] [There is increasing evidence of the obligations of the Greek sages to that "light shining in a dark place," i.e., amid an idolatrous world.] [515] [Let it be noted as the moral of our author's review, that there is no self-degradation of which man is not capable when he rejects the true God. Rom. i. 28.] __________________________________________________________________ Chapter XLI. But the matter of principal importance is to endeavour with all accuracy to make it clear that Moses is not only older than Homer, but than all the writers that were before him--older than Linus, Philammon, Thamyris, Amphion, Musæus, Orpheus, Demodocus, Phemius, Sibylla, Epimenides of Crete, who came to Sparta, Aristæus of Proconnesus, who wrote the Arimaspia, Asbolus the Centaur, Isatis, Drymon, Euclus the Cyprian, Horus the Samian, and Pronapis the Athenian. Now, Linus was the teacher of Hercules, but Hercules preceded the Trojan war by one generation; and this is manifest from his son Tlepolemus, who served in the army against Troy. And Orpheus lived at the same time as Hercules; moreover, it is said that all the works attributed to him were composed by Onomacritus the Athenian, who lived during the reign of the Pisistratids, about the fiftieth Olympiad. Musæus was a disciple of Orpheus. Amphion, since he preceded the siege of Troy by two generations, forbids our collecting further particulars about him for those who are desirous of information. Demodocus and Phemius lived at the very time of the Trojan war; for the one resided with the suitors, and the other with the Phoeacians. Thamyris and Philammon were not much earlier than these. Thus, concerning their several performances in each kind, and their times and the record of them, we have written very fully, and, as I think, with all exactness. But, that we may complete what is still wanting, I will give my explanation respecting the men who are esteemed wise. Minos, who has been thought to excel in every kind of wisdom, and mental acuteness, and legislative capacity, lived in the time of Lynceus, who reigned after Danaus in the eleventh generation after Inachus. Lycurgus, who was born long after the taking of Troy, gave laws to the Lacedemonians. Draco is found to have lived about the thirty-ninth Olympiad, Solon about the forty-sixth, and Pythagoras about the sixty-second. We have shown that the Olympiads commenced 407 years after the taking of Troy. These facts being demonstrated, we shall briefly remark concerning the age of the seven wise men. The oldest of these, Thales, lived about the fiftieth Olympiad; and I have already spoken briefly of those who came after him. __________________________________________________________________ Chapter XLII.--Concluding Statement as to the Author. These things, O Greeks, I Tatian, a disciple of the barbarian philosophy, [516] have composed for you. I was born in the land of the Assyrians, having been first instructed in your doctrines, and afterwards in those which I now undertake to proclaim. Henceforward, knowing who God is and what is His work, I present myself to you prepared for an examination [517] concerning my doctrines, while I adhere immoveably to that mode of life which is according to God. [518] __________________________________________________________________ [516] [Comp. cap. xxix. p. 77, supra.] [517] [Compare the boastful Rousseau: "Que la trompette du jugement sonne quand elle voudra, je viendrai ce livra a la main, me presenter devant le souverain Juge." Confessions, livre i. p. 2.] [518] ["Adhere immoveably." Alas! "let him that thinketh he standeth", etc. But I cannot part with Tatian nor think of Tertullian without recalling David's threnode: "There the shield of the mighty is vilely cast away ... . I am distressed for thee, my brother: ... very pleasant hast thou been unto me ... How are the mighty fallen, and the weapons of war perished!" Our own sad times have taught us similar lamentations for some who seemed for a time to be "burning and shining lights." God be merciful to poor frail men.] __________________________________________________________________ __________________________________________________________________ Fragments. [519] I. In his treatise, Concerning Perfection according to the Saviour, he writes, "Consent indeed fits for prayer, but fellowship in corruption weakens supplication. At any rate, by the permission he certainly, though delicately, forbids; for while he permits them to return to the same on account of Satan and incontinence, he exhibits a man who will attempt to serve two masters--God by the consent' (1 Cor. 7:5), but by want of consent, incontinence, fornication, and the devil."--Clem. Alex.: Strom., iii. c. 12. II. A certain person inveighs against generation, calling it corruptible and destructive; and some one does violence [to Scripture], applying to pro-creation the Saviour's words, "Lay not up treasure on earth, where moth and rust corrupt;" and he is not ashamed to add to these the words of the prophet: "You all shall grow old as a garment, and the moth shall devour you." And, in like manner, they adduce the saying concerning the resurrection of the dead, "The sons of that world neither marry nor are given in marriage."--Clem. Alex.: iii. c. 12, § 86. III. Tatian, who maintaining the imaginary flesh of Christ, pronounces all sexual connection impure, who was also the very violent heresiarch of the Encratites, employs an argument of this sort: "If any one sows to the flesh, of the flesh he shall reap corruption;" but he sows to the flesh who is joined to a woman; therefore he who takes a wife and sows in the flesh, of the flesh he shall reap corruption.--Hieron.: Com. in Ep. ad Gal. IV. Seceding from the Church, and being elated and puffed up by a conceit of his teacher, [520] as if he were superior to the rest, he formed his own peculiar type of doctrine. Imagining certain invisible Æons like those of Valentinus, and denouncing marriage as defilement and fornication in the same way as Marcion and Saturninus, and denying the salvation of Adam as an opinion of his own.--Irenæus: Adv. Hoer., i. 28. V. Tatian attempting from time to time to make use of Paul's language, that in Adam all die, but ignoring that "where sin abounded, grace has much more abounded."--Irenæus: Adv. Heres., iii. 37. VI. Against Tatian, who says that the words, "Let there be light," are to be taken as a prayer. If He who uttered it knew a superior God, how is it that He says, "I am God, and there is none beside me"? He said that there are punishments for blasphemies, foolish talking, and licentious words, which are punished and chastised by the Logos. And he said that women were punished on account of their hair and ornaments by a power placed over those things, which also gave strength to Samson by his hair, and punishes those who by the ornament of their hair are urged on to fornication.--Clem. Alex.: Frag. VII. But Tatian, not understanding that the expression "Let there be" is not always precative but sometimes imperative, most impiously imagined concerning God, who said "Let there be light," that He prayed rather than commanded light to be, as if, as he impiously thought, God was in darkness.--Origen: De Orat. VIII. Tatian separates the old man and the new, but not, as we say, understanding the old man to be the law, and the new man to be the Gospel. We agree with him in saying the same thing, but not in the sense he wishes, abrogating the law as if it belonged to another God.--Clem. Alex.: Strom., iii. 12. IX. Tatian condemns and rejects not only marriage, but also meats which God has created for use.--Hieron.: Adv. Jovin., i. 3. X. "But ye gave the Nazarites wine to drink, and commanded the prophets, saying, Prophesy not." On this, perhaps, Tatian the chief of the Encratites endeavours to build his heresy, asserting that wine is not to be drunk, since it was commanded in the law that the Nazarites were not to drink wine, and now those who give the Nazarites wine are accused by the prophet.--Hieron.: Com. in Amos. XI. Tatian, the patriarch of the Encratites, who himself rejected some of Paul's Epistles, believed this especially, that is [addressed] to Titus, ought to be declared to be the apostle's, thinking little of the assertion of Marcion and others, who agree with him on this point.--Hieron.: Præf. in Com. ad Tit. XII. [Archelaus (a.d. 280), Bishop of Carrha in Mesopotamia, classes his countryman Tatian with "Marcion, Sabellius, and others who have made up for themselves a peculiar science," i.e., a theology of their own.--Routh: Reliquiæ, tom. v. p. 137. But see Edinburgh Series of this work, vol. xx. p. 267.] __________________________________________________________________ [519] From the lost works of Tatian. Ed. Otto. [520] i.e., Justin Martyr. __________________________________________________________________ __________________________________________________________________ Theophilus of Antioch __________________________________________________________________ Introductory Note to Theophilus of Antioch. __________________________________________________________________ [Translated by the Rev. Marcus Dods, A.M.] [a.d. 115-168-181.] Eusebius praises the pastoral fidelity of the primitive pastors, in their unwearied labours to protect their flocks from the heresies with which Satan contrived to endanger the souls of believers. By exhortations and admonitions, and then again by oral discussions and refutations, contending with the heretics themselves, they were prompt to ward off the devouring beasts from the fold of Christ. Such is the praise due to Theophilus, in his opinion; and he cites especially his lost work against Marcion as "of no mean character." [521] He was one of the earliest commentators upon the Gospels, if not the first; and he seems to have been the earliest Christian historian of the Church of the Old Testament. His only remaining work, here presented, seems to have originated in an "oral discussion," such as Eusebius instances. But nobody seems to accord him due praise as the founder of the science of Biblical Chronology among Christians, save that his great successor in modern times, Abp. Usher, has not forgotten to pay him this tribute in the Prolegomena of his Annals. (Ed. Paris, 1673.) Theophilus occupies an interesting position, after Ignatius, in the succession of faithful men who represented Barnabas and other prophets and teachers of Antioch, [522] in that ancient seat, from which comes our name as Christians. I cannot forbear another reference to those recent authors who have so brilliantly illustrated and depicted the Antioch of the early Christians; [523] because, if we wish to understand Autolycus, we must feel the state of society which at once fascinated him, and disgusted Theophilus. The Fathers are dry to those only who lack imagination to reproduce their age, or who fail to study them geographically and chronologically. Besides this, one should bring to the study of their works, that sympathy springing from a burning love to Christ, which borrows its motto, in slightly altered words, from the noble saying of the African poet: "I am a Christian, and nothing which concerns Christianity do I consider foreign to myself." Theophilus comes down to us only as an apologist intimately allied in spirit to Justin and Irenæus; and he should have been placed with Tatian between these two, in our series, had not the inexorable laws of our compilation brought them into this volume. I need add no more to what follows from the translator, save only the expression of a hope that others will enjoy this author as I do, rating him very highly, even at the side of Athenagoras. He is severe, yet gentle too, in dealing with his antagonist; and he cannot be charged with a more sublime contempt for heathenism than St. Paul betrays in all his writings, abjuring even Plato and Socrates, and accentuating his maxim, "The world by wisdom knew not God." For him it was Christ to live; and I love Theophilus for this very fault, if it be such. He was of Antioch; and was content to be, simply and altogether, nothing but a Christian. The following is the original Introductory Notice--: Little is known of the personal history of Theophilus of Antioch. We gather from the following treatise that he was born a pagan (i. 14), and owed his conversion to Christianity to the careful study of the Holy Scriptures. Eusebius (Hist. Eccl., iv. 20) declares that he was the sixth bishop of Antioch in Syria from the apostles, the names of his supposed predecessors being Eros, Cornelius, Hero, Ignatius, and Euodius. We also learn from the same writer, that Theophilus succeeded to the bishopric of Antioch in the eighth year of the reign of Marcus Aurelius, that is, in a.d. 168. He is related to have died either in a.d. 181, or in a.d. 188; some assigning him an episcopate of thirteen, and others of twenty-one, years. Theophilus is said by Eusebius, Jerome, and others, to have written several works against the heresies which prevailed in his day. He himself refers in the following treatise (ii. 30) to another of his compositions. Commentaries on the Gospels, arranged in the form of a harmony, and on the Book of Proverbs, are also ascribed to him by Jerome; but the sole remaining specimen of his writings consists of the three books that follow, addressed to his friend Autolycus. The occasion which called these forth is somewhat doubtful. It has been thought that they were written in refutation of a work which Autolycus had published against Christianity; but the more probable opinion is, that they were drawn forth by disparaging remarks made in conversation. The language of the writer (ii. 1) leads to this conclusion. In handling his subject, Theophilus goes over much the same ground as Justin Martyr and the rest of the early apologists. He is somewhat fond of fanciful interpretations of Scripture; but he evidently had a profound acquaintance with the inspired writings, and he powerfully exhibits their immense superiority in every respect over the heathen poetry and philosophy. The whole treatise was well fitted to lead on an intelligent pagan to the cordial acceptance of Christianity. [I venture to assign to Theophilus a conjectural date of birth, circiter a.d. 115. [524] ] __________________________________________________________________ [521] Book iv. cap. 24. Thus he with others met the "grievous wolves" foretold by St. Paul "night and day with tears," three years continually (Acts xx. 29-31). [522] Acts xiii. 1. [523] Renan, St. Paul, cap. 1., Farrar, Life of St. Paul, cap. xvi. [524] [Our chronological arrangement must yield in minute accuracy to other considerations; and we may borrow an excuse from our author, who notes the difficulty of microscopic akribeia in his own chronological labours (book iii. cap. 29). It was impossible to crowd Tatian and Theophilus into vol. i. of this series, without dividing Irenæus, and putting part of his works in vol. ii. But, in the case of contemporaries, this dislocation is trifling, and creates no confusion.] __________________________________________________________________ Theophilus to Autolycus. __________________________________________________________________ __________________________________________________________________ Book I. __________________________________________________________________ __________________________________________________________________ Chapter I.--Autolycus an Idolater and Scorner of Christians. A fluent tongue and an elegant style afford pleasure and such praise as vainglory delights in, to wretched men who have been corrupted in mind; the lover of truth does not give heed to ornamented speeches, but examines the real matter of the speech, what it is, and what kind it is. Since, then, my friend, you have assailed me with empty words, boasting of your gods of wood and stone, hammered and cast, carved and graven, which neither see nor hear, for they are idols, and the works of men's hands; and since, besides, you call me a Christian, as if this were a damning name to bear, I, for my part, avow that I am a Christian, [525] and bear this name beloved of God, hoping to be serviceable [526] to God. For it is not the case, as you suppose, that the name of God is hard to bear; but possibly you entertain this opinion of God, because you are yourself yet unserviceable to Him. __________________________________________________________________ [525] [Acts xi. 26. Note this as from an Antiochian, glorying in the name of Christian.] [526] Euchrestos, punning on the name Christian. [Comp cap xii., infra. So Justin, p. 164, vol. i., this series. But he also puns on his own name, "beloved of God," in the text phoro to Theophiles onoma touto k.t.l.] __________________________________________________________________ Chapter II.--That the Eyes of the Soul Must Be Purged Ere God Can Be Seen. But if you say, "Show me thy God," I would reply, "Show me yourself, [527] and I will show you my God." Show, then, that the eyes of your soul are capable of seeing, and the ears of your heart able to hear; for as those who look with the eyes of the body perceive earthly objects and what concerns this life, and discriminate at the same time between things that differ, whether light or darkness, white or black, deformed or beautiful, well-proportioned and symmetrical or disproportioned and awkward, or monstrous or mutilated; and as in like manner also, by the sense of hearing, we discriminate either sharp, or deep, or sweet sounds; so the same holds good regarding the eyes of the soul and the ears of the heart, that it is by them we are able to behold God. For God is seen by those who are enabled to see Him when they have the eyes of their soul opened: for all have eyes; but in some they are overspread, [528] and do not see the light of the sun. Yet it does not follow, because the blind do not see, that the light of the sun does not shine; but let the blind blame themselves and their own eyes. So also thou, O man, hast the eyes of thy soul overspread by thy sins and evil deeds. As a burnished mirror, so ought man to have his soul pure. When there is rust on the mirror, it is not possible that a man's face be seen in the mirror; so also when there is sin in a man, such a man cannot behold God. Do you, therefore, show me yourself, whether you are not an adulterer, or a fornicator, or a thief, or a robber, or a purloiner; whether you do not corrupt boys; whether you are not insolent, or a slanderer, or passionate, or envious, or proud, or supercilious; whether you are not a brawler, or covetous, or disobedient to parents; and whether you do not sell your children; for to those who do these things God is not manifest, unless they have first cleansed themselves from all impurity. All these things, then, involve you in darkness, as when a filmy defluxion on the eyes prevents one from beholding the light of the sun: thus also do iniquities, man, involve you in darkness, so that you cannot see God. __________________________________________________________________ [527] Literally, "your man;" the invisible soul, as the noblest pat of man, being probably intended. [528] The techincal word for a disease of the eye, like cataract. __________________________________________________________________ Chapter III.--Nature of God. You will say, then, to me, "Do you, who see God, explain to me the appearance of God." Hear, O man. The appearance of God is ineffable and indescribable, and cannot be seen by eyes of flesh. For in glory He is incomprehensible, in greatness unfathomable, in height inconceivable, in power incomparable, in wisdom unrivalled, in goodness inimitable, in kindness unutterable. For if I say He is Light, I name but His own work; if I call Him Word, I name but His sovereignty; if I call Him Mind, I speak but of His wisdom; if I say He is Spirit, I speak of His breath; if I call Him Wisdom, I speak of His offspring; if I call Him Strength, I speak of His sway; if I call Him Power, I am mentioning His activity; if Providence, I but mention His goodness; if I call Him Kingdom, I but mention His glory; if I call Him Lord, I mention His being judge; if I call Him Judge, I speak of Him as being just; if I call Him Father, I speak of all things as being from Him; [529] if I call Him Fire, I but mention His anger. You will say, then, to me, "Is God angry?" Yes; He is angry with those who act wickedly, but He is good, and kind, and merciful, to those who love and fear Him; for He is a chastener [530] of the godly, and father of the righteous; but he is a judge and punisher of the impious. __________________________________________________________________ [529] The translation here follows the Hamburg editor, others read, "If Father, I say everything." [530] Maranus observes that Theophilus means to indicate the difference between God's chastisement of the righteous and His punishment of the wicked. __________________________________________________________________ Chapter IV.--Attributes of God. And He is without beginning, because He is unbegotten; and He is unchangeable, because He is immortal. And he is called God [Theos] on account of His having placed [tetheikenai] all things on security afforded by Himself; and on account of [theein], for theein means running, and moving, and being active, and nourishing, and foreseeing, and governing, and making all things alive. But he is Lord, because He rules over the universe; Father, because he is before all things; Fashioner and Maker, because He is creator and maker of the universe; the Highest, because of His being above all; and Almighty, because He Himself rules and embraces all. For the heights of heaven, and the depths of the abysses, and the ends of the earth, are in His hand, and there is no place of His rest. For the heavens are His work, the earth is His creation, the sea is His handiwork; man is His formation and His image; sun, moon, and stars are His elements, made for signs, and seasons, and days, and years, that they may serve and be slaves to man; and all things God has made out of things that were not [531] into things that are, in order that through His works His greatness may be known and understood. __________________________________________________________________ [531] [Kaye's Justin, p. 173.] __________________________________________________________________ Chapter V.--The Invisible God Perceived Through His Works. For as the soul in man is not seen, being invisible to men, but is perceived through the motion of the body, so God cannot indeed be seen by human eyes, but is beheld and perceived through His providence and works. For, in like manner, as any person, when he sees a ship on the sea rigged and in sail, and making for the harbour, will no doubt infer that there is a pilot in her who is steering her; so we must perceive that God is the governor [pilot] of the whole universe, though He be not visible to the eyes of the flesh, since He is incomprehensible. For if a man cannot look upon the sun, though it be a very small heavenly body, on account of its exceeding heat and power, how shall not a mortal man be much more unable to face the glory of God, which is unutterable? For as the pomegranate, with the rind containing it, has within it many cells and compartments which are separated by tissues, and has also many seeds dwelling in it, so the whole creation is contained by the spirit [532] of God, and the containing spirit is along with the creation contained by the hand of God. As, therefore, the seed of the pomegranate, dwelling inside, cannot see what is outside the rind, itself being within; so neither can man, who along with the whole creation is enclosed by the hand of God, behold God. Then again, an earthly king is believed to exist, even though he be not seen by all; for he is recognised by his laws and ordinances, and authorities, and forces, and statues; and are you unwilling that God should be recognised by His works and mighty deeds? __________________________________________________________________ [532] The reference here is not to the Holy Spirit, but to that vital power which is supposed to be diffused thorughout the universe. Comp. book ii. 4. __________________________________________________________________ Chapter VI.--God is Known by His Works. Consider, O man, His works,--the timely rotation of the seasons, and the changes of temperature; the regular march of the stars; the well-ordered course of days and nights, and months, and years; the various beauty of seeds, and plants, and fruits; and the divers species [533] of quadrupeds, and birds, and reptiles, and fishes, both of the rivers and of the sea; or consider the instinct implanted in these animals to beget and rear offspring, not for their own profit, but for the use of man; and the providence with which God provides nourishment for all flesh, or the subjection in which He has ordained that all things subserve mankind. Consider, too, the flowing of sweet fountains and never-failing rivers, and the seasonable supply of dews, and showers, and rains; the manifold movement of the heavenly bodies, the morning star rising and heralding the approach of the perfect luminary; and the constellation of Pleiades, and Orion, and Arcturus, and the orbit of the other stars that circle through the heavens, all of which the manifold wisdom of God has called by names of their own. He is God alone who made light out of darkness, and brought forth light from His treasures, and formed the chambers of the south wind, [534] and the treasure-houses of the deep, and the bounds of the seas, and the treasuries of snows and hail-storms, collecting the waters in the storehouses of the deep, and the darkness in His treasures, and bringing forth the sweet, and desirable, and pleasant light out of His treasures; "who causeth the vapours to ascend from the ends of the earth: He maketh lightnings for the rain;" [535] who sends forth His thunder to terrify, and foretells by the lightning the peal of the thunder, that no soul may faint with the sudden shock; and who so moderates the violence of the lightning as it flashes out of heaven, that it does not consume the earth; for, if the lightning were allowed all its power, it would burn up the earth; and were the thunder allowed all its power, it would overthrow all the works that are therein. __________________________________________________________________ [533] Literally, "propagation." [534] Job ix. 9. [535] Ps. cxxxv. 7. __________________________________________________________________ Chapter VII.--We Shall See God When We Put on Immortality. This is my God, the Lord of all, who alone stretched out the heaven, and established the breadth of the earth under it; who stirs the deep recesses of the sea, and makes its waves roar; who rules its power, and stills the tumult of its waves; who founded the earth upon the waters, and gave a spirit to nourish it; whose breath giveth light to the whole, who, if He withdraw His breath, the whole will utterly fail. By Him you speak, O man; His breath you breathe yet Him you know not. And this is your condition, because of the blindness of your soul, and the hardness of your heart. But, if you will, you may be healed. Entrust yourself to the Physician, and He will couch the eyes of your soul and of your heart. Who is the Physician? God, who heals and makes alive through His word and wisdom. God by His own word and wisdom made all things; for "by His word were the heavens made, and all the host of them by the breath of His mouth." [536] Most excellent is His wisdom. By His wisdom God founded the earth; and by knowledge He prepared the heavens; and by understanding were the fountains of the great deep broken up, and the clouds poured out their dews. If thou perceivest these things, O man, living chastely, and holily, and righteously, thou canst see God. But before all let faith and the fear of God have rule in thy heart, and then shalt thou understand these things. When thou shalt have put off the mortal, and put on incorruption, then shall thou see God worthily. For God will raise thy flesh immortal with thy soul; and then, having become immortal, thou shalt see the Immortal, if now you believe on Him; and then you shall know that you have spoken unjustly against Him. __________________________________________________________________ [536] Ps. xxxiii. 6. __________________________________________________________________ Chapter VIII.--Faith Required in All Matters. But you do not believe that the dead are raised. When the resurrection shall take place, then you will believe, whether you will or no; and your faith shall be reckoned for unbelief, unless you believe now. And why do you not believe? Do you not know that faith is the leading principle in all matters? For what husbandman can reap, unless he first trust his seed to the earth? Or who can cross the sea, unless he first entrust himself to the boat and the pilot? And what sick person can be healed, unless first he trust himself to the care of the physician? And what art or knowledge can any one learn, unless he first apply and entrust himself to the teacher? If, then, the husbandman trusts the earth, and the sailor the boat, and the sick the physician, will you not place confidence in God, even when you hold so many pledges at His hand? For first He created you out of nothing, and brought you into existence (for if your father was not, nor your mother, much more were you yourself at one time not in being), and formed you out of a small and moist substance, even out of the least drop, which at one time had itself no being; and God introduced you into this life. Moreover, you believe that the images made by men are gods, and do great things; and can you not believe that the God who made you is able also to make you afterwards? [537] __________________________________________________________________ [537] i.e., in the resurrection. __________________________________________________________________ Chapter IX.--Immoralities of the Gods. And, indeed, the names of those whom you say you worship, are the names of dead men. And these, too, who and what kind of men were they? Is not Saturn found to be a cannibal, destroying and devouring his own children? And if you name his son Jupiter, hear also his deeds and conduct--first, how he was suckled by a goat on Mount Ida, and having slain it, according to the myths, and flayed it, he made himself a coat of the hide. And his other deeds,--his incest, and adultery, and lust,--will be better recounted by Homer and the rest of the poets. Why should I further speak of his sons? How Hercules burnt himself; and about the drunk and raging Bacchus; and of Apollo fearing and fleeing from Achilles, and falling in love with Daphne, and being unaware of the fate of Hyacinthus; and of Venus wounded, and of Mars, the pest of mortals; and of the ichor flowing from the so-called gods. And these, indeed, are the milder kinds of legends; since the god who is called Osiris is found to have been torn limb from limb, whose mysteries are celebrated annually, as if he had perished, and were being found, and sought for limb by limb. For neither is it known whether he perished, nor is it shown whether he is found. And why should I speak of Atys mutilated, or of Adonis wandering in the wood, and wounded by a boar while hunting; or of Æsculapius struck by a thunderbolt; or of the fugitive Serapis chased from Sinope to Alexandria; or of the Scythian Diana, herself, too, a fugitive, and a homicide, and a huntress, and a passionate lover of Endymion? Now, it is not we who publish these things, but your own writers and poets. __________________________________________________________________ Chapter X.--Absurdities of Idolatry. Why should I further recount the multitude of animals worshipped by the Egyptians, both reptiles, and cattle, and wild beasts, and birds, and river-fishes; and even wash-pots [538] and disgraceful noises? [539] But if you cite the Greeks and the other nations, they worship stones and wood, and other kinds of material substances,--the images, as we have just been saying, of dead men. For Phidias is found in Pisa making for the Eleians the Olympian Jupiter, and at Athens the Minerva of the Acropolis. And I will inquire of you, my friend, how many Jupiters exist. For there is, firstly, Jupiter surnamed Olympian, then Jupiter Latiaris, and Jupiter Cassius, and Jupiter Tonans, and Jupiter Propator, and Jupiter Pannychius, and Jupiter Poliuchus, and Jupiter Capitolinus; and that Jupiter, the son of Saturn, who is king of the Cretans, has a tomb in Crete, but the rest, possibly, were not thought worthy of tombs. And if you speak of the mother of those who are called gods, far be it from me to utter with my lips her deeds, or the deeds of those by whom she is worshipped (for it is unlawful for us so much as to name such things), and what vast taxes and revenues she and her sons furnish to the king. For these are not gods, but idols, as we have already said, the works of men's hands and unclean demons. And such may all those become who make them and put their trust in them! __________________________________________________________________ [538] [Foot-baths. A reference to Amasis, and his story in Heredotus, ii. 172. See Rawlinson's Version and Notes, vol. ii. p. 221, ed. Appletons, 1859. See also Athanagoras, infra, Embassy, cap. xxvi.] [539] [The fable of Echo and her shameful gossip may serve for an example.] __________________________________________________________________ Chapter XI.--The King to Be Honoured, God to Be Worshipped. Wherefore I will rather honour the king [than your gods], not, indeed, worshipping him, but praying for him. But God, the living and true God, I worship, knowing that the king is made by Him. You will say, then, to me, "Why do you not worship the king?" Because he is not made to be worshipped, but to be reverenced with lawful honour, for he is not a god, but a man appointed by God, not to be worshipped, but to judge justly. For in a kind of way his government is committed to him by God: as He will not have those called kings whom He has appointed under Himself; for "king" is his title, and it is not lawful for another to use it; so neither is it lawful for any to be worshipped but God only. Wherefore, O man, you are wholly in error. Accordingly, honour the king, be subject to him, and pray for him with loyal mind; for if you do this, you do the will of God. For the law that is of God, says, "My son, fear thou the Lord and the king, and be not disobedient to them; for suddenly they shall take vengeance on their enemies." [540] __________________________________________________________________ [540] Prov. xxiv. 21, 22. The Greek of Theophilus has "honour" instead of "fear." __________________________________________________________________ Chapter XII.--Meaning of the Name Christian. And about your laughing at me and calling me "Christian," you know not what you are saying. First, because that which is anointed [541] is sweet and serviceable, and far from contemptible. For what ship can be serviceable and seaworthy, unless it be first caulked [anointed]? Or what castle or house is beautiful and serviceable when it has not been anointed? And what man, when he enters into this life or into the gymnasium, is not anointed with oil? And what work has either ornament or beauty unless it be anointed and burnished? Then the air and all that is under heaven is in a certain sort anointed by light and spirit; and are you unwilling to be anointed with the oil of God? Wherefore we are called Christians on this account, because we are anointed with the oil of God. [542] __________________________________________________________________ [541] "The argumentation of this chapter depends on the literal meaning which Theophilus attaches to Christos, the Anointed One; and he plays on this meaning, and also on the similarity of pronunciation between chrestos, useful,' and christos , anointed.'"--Donaldson. [542] [Not material oil probably, for it is not mentioned in such Scriptures as Acts viii. 17, xix. 6, Heb. vi. 2; but the anointing (1 John ii. 20) of the Holy Ghost. As a symbol, oil was used at an early period, however; and the Latins are not slow to press this in favour of material oil in the chrism, or confirmation.] __________________________________________________________________ Chapter XIII.--The Resurrection Proved by Examples. Then, as to your denying that the dead are raised--for you say, [543] "Show me even one who has been raised from the dead, that seeing I may believe,"--first, what great thing is it if you believe when you have seen the thing done? Then, again, you believe that Hercules, who burned himself, lives; and that Æsculapius, who was struck with lightning, was raised; and do you disbelieve the things that are told you by God? But, suppose I should show you a dead man raised and alive, even this you would disbelieve. God indeed exhibits to you many proofs that you may believe Him. For consider, if you please, the dying of seasons, and days, and nights, how these also die and rise again. And what? Is there not a resurrection going on of seeds and fruits, and this, too, for the use of men? A seed of wheat, for example, or of the other grains, when it is cast into the earth, first dies and rots away, then is raised, and becomes a stalk of corn. And the nature of trees and fruit-trees,--is it not that according to the appointment of God they produce their fruits in their seasons out of what has been unseen and invisible? Moreover, sometimes also a sparrow or some of the other birds, when in drinking it has swallowed a seed of apple or fig, or something else, has come to some rocky hillock or tomb, and has left the seed in its droppings, and the seed, which was once swallowed, and has passed though so great a heat, now striking root, a tree has grown up. And all these things does the wisdom of God effect, in order to manifest even by these things, that God is able to effect the general resurrection of all men. And if you would witness a more wonderful sight, which may prove a resurrection not only of earthly but of heavenly bodies, consider the resurrection of the moon, which occurs monthly; how it wanes, dies, and rises again. Hear further, O man, of the work of resurrection going on in yourself, even though you are unaware of it. For perhaps you have sometimes fallen sick, and lost flesh, and strength, and beauty; but when you received again from God mercy and healing, you picked up again in flesh and appearance, and recovered also your strength. And as you do not know where your flesh went away and disappeared to, so neither do you know whence it grew, Or whence it came again. But you will say, "From meats and drinks changed into blood." Quite so; but this, too, is the work of God, who thus operates, and not of any other. __________________________________________________________________ [543] [This is the famous challenge which affords Gibbon (cap. xv.) a most pleasing opportunity for his cavils. But our author was not asserting that the dead was raised in his day, but only that they should be at the last day.] __________________________________________________________________ Chapter XIV.--Theophilus an Example of Conversion. Therefore, do not be sceptical, but believe; for I myself also used to disbelieve that this would take place, but now, having taken these things into consideration, I believe. At the same time, I met with the sacred Scriptures [544] of the holy prophets, who also by the Spirit of God foretold the things that have already happened, just as they came to pass, and the things now occurring as they are now happening, and things future in the order in which they shall be accomplished. Admitting, therefore, the proof which events happening as predicted afford, I do not disbelieve, but I believe, obedient to God, whom, if you please, do you also submit to, believing Him, lest if now you continue unbelieving, you be convinced hereafter, when you are tormented with eternal punishments; which punishments, when they had been foretold by the prophets, the later-born poets and philosophers stole from the holy Scriptures, to make their doctrines worthy of credit. Yet these also have spoken beforehand of the punishments that are to light upon the profane and unbelieving, in order that none be left without a witness, or be able to say, "We have not heard, neither have we known." But do you also, if you please, give reverential attention to the prophetic Scriptures, [545] and they will make your way plainer for escaping the eternal punishments, and obtaining the eternal prizes of God. For He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each. To those who by patient continuance in well-doing [546] seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither hath eye seen, nor ear heard, nor hath it entered into the heart of man to conceive. [547] But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, [548] and at the last everlasting fire shall possess such men. Since you said, "Show me thy God," this is my God, and I counsel you to fear Him and to trust Him. __________________________________________________________________ [544] [Ps. cxix. 130. Note this tribute to the inspired Scriptures and their converting power; I might almost say their sacramental energy, referring to John vi. 63.] [545] [Rev. xix. 10. I cannot reconcile what Scripture says of itself with the modern refinements as to the human and divine element, while fully admitting that there are such elements, intermixed and interpenetrated mutually, beyond all power of dissection by us. I prefer the childlike docility of the Fathers.] [546] Rom. ii. 7. [547] 1 Cor. ii. 9. [548] Rom. ii. 8, 9. __________________________________________________________________ theophilus autolycus_ii anf02 theophilus_autolycus_ii Theophilus to Autolycus - Book II /ccel/schaff/anf02.iv.ii.ii.html __________________________________________________________________ Theophilus to Autolycus. Book II. __________________________________________________________________ Chapter I.--Occasion of Writing This Book. __________________________________________________________________ When we had formerly some conversation, my very good friend Autolycus, and when you inquired who was my God, and for a little paid attention to my discourse, I made some explanations to you concerning my religion; and then having bid one another adieu, we went with much mutual friendliness each to his own house, although at first you had borne somewhat hard upon me. For you know and remember that you supposed our doctrine was foolishness. As you then afterwards urged me to do, I am desirous, though not educated to the art of speaking, of more accurately demonstrating, by means of this tractate, the vain labour and empty worship in which you are held; and I wish also, from a few of your own histories which you read, and perhaps do not yet quite understand, to make the truth plain to you. __________________________________________________________________ Chapter II.--The Gods are Despised When They are Made; But Become Valuable When Bought. And in truth it does seem to me absurd that statuaries and carvers, or painters, or moulders, should both design and paint, and carve, and mould, and prepare gods, who, when they are produced by the artificers, are reckoned of no value; but as soon as they are purchased [549] by some and placed in some so-called temple, or in some house, not only do those who bought them sacrifice to them, but also those who made and sold them come with much devotion, and apparatus of sacrifice, and libations, to worship them; and they reckon them gods, not seeing that they are just such as when they were made by themselves, whether stone, or brass, or wood, or colour, or some other material. And this is your case, too, when you read the histories and genealogies of the so-called gods. For when you read of their births, you think of them as men, but afterwards you call them gods, and worship them, not reflecting nor understanding that, when born, they are exactly such beings as ye read of before. __________________________________________________________________ [549] The words "by some and placed in" are omitted in some editions, but occur in the best mss. __________________________________________________________________ Chapter III.--What Has Become of the Gods? And of the gods of former times, if indeed they were begotten, the generation was sufficiently prolific. But now, where is their generation exhibited? For if of old they begot and were begotten, it is plain that even to the present time there should be gods begotten and born; or at least if it be not so, such a race will be reckoned impotent. For either they have waxed old, and on that account no longer beget, or they have died out and no longer exist. For if the gods were begotten, they ought to be born even until now, as men, too, are born; yea, much more numerous should the gods be than men, as the Sibyl says:-- "For if the gods beget, and each remains Immortal, then the race of gods must be More numerous than mortals, and the throng So great that mortals find no room to stand." For if the children begotten of men who are mortal and short-lived make an appearance even until now, and men have not ceased to be born, so that cities and villages are full, and even the country places also are inhabited, how ought not the gods, who, according to your poets, do not die, much rather to beget and be begotten, since you say that the gods were produced by generation? And why was the mount which is called Olympus formerly inhabited by the gods, but now lies deserted? Or why did Jupiter, in days of yore, dwell on Ida, and was known to dwell there, according to Homer and other poets, but now is beyond ken? And why was he found only in one part of the earth, and not everywhere? For either he neglected the other parts, or was not able to be present everywhere and provide for all. For if he were, e.g., in an eastern place, he was not in the western; and if, on the other hand, he were present in the western parts, he was not in the eastern. But this is the attribute of God, the Highest and Almighty, and the living God, not only to be everywhere present, but also to see all things and to hear all, and by no means to be confined in a place; for if He were, then the place containing Him would be greater than He; for that which contains is greater than that which is contained. For God is not contained, but is Himself the place of all. But why has Jupiter left Ida? Was it because he died, or did that mountain no longer please him? And where has he gone? To heaven? No. But you will perhaps say, To Crete? Yes, for there, too, his tomb is shown to this day. Again, you will say, To Pisa, where he reflects glory on the hands of Phidias to this day. Let us, then, proceed to the writings of the philosophers and poets. __________________________________________________________________ Chapter IV.--Absurd Opinions of the Philosophers Concerning God. Some of the philosophers of the Porch say that there is no God at all; or, if there is, they say that He cares for none but Himself; and these views the folly of Epicurus and Chrysippus has set forth at large. And others say that all things are produced without external agency, and that the world is uncreated, and that nature is eternal; [550] and have dared to give out that there is no providence of God at all, but maintain that God is only each man's conscience. And others again maintain that the spirit which pervades all things is God. But Plato and those of his school acknowledge indeed that God is uncreated, and the Father and Maker of all things; but then they maintain that matter as well as God is uncreated, and aver that it is coeval with God. But if God is uncreated and matter uncreated, God is no longer, according to the Platonists, the Creator of all things, nor, so far as their opinions hold, is the monarchy [551] of God established. And further, as God, because He is uncreated, is also unalterable; so if matter, too, were uncreated, it also would be unalterable, and equal to God; for that which is created is mutable and alterable, but that which is uncreated is immutable and unalterable. And what great thing is it if God made the world out of existent materials? [552] For even a human artist, when he gets material from some one, makes of it what he pleases. But the power of God is manifested in this, that out of things that are not He makes whatever He pleases; just as the bestowal of life and motion is the prerogative of no other than God alone. For even man makes indeed an image, but reason and breath, or feeling, he cannot give to what he has made. But God has this property in excess of what man can do, in that He makes a work, endowed with reason, life, sensation. As, therefore, in all these respects God is more powerful than man, so also in this; that out of things that are not He creates and has created things that are, and whatever He pleases, as He pleases. __________________________________________________________________ [550] This is according to the Benedictine reading: the reading of Wolf, "nature is left to itself," is also worthy of consideration. [551] That is, the existence of God as sole first principle. [552] Literally, "subject-matter." __________________________________________________________________ Chapter V.--Opinions of Homer and Hesiod Concerning the Gods. So that the opinion of your philosophers and authors is discordant; for while the former have propounded the foregoing opinions, the poet Homer is found explaining the origin not only of the world, but also of the gods, on quite another hypothesis. For he says somewhere: [553] -- "Father of Gods, Oceanus, and she Who bare the gods, their mother Tethys, too, From whom all rivers spring, and every sea." In saying which, however, he does not present God to us. For who does not know that the ocean is water? But if water, then not God. God indeed, if He is the creator of all things, as He certainly is, is the creator both of the water and of the seas. And Hesiod himself also declared the origin, not only of the gods, but also of the world itself. And though he said that the world was created, he showed no inclination to tell us by whom it was created. Besides, he said that Saturn, and his sons Jupiter, Neptune, and Pluto, were gods, though we find that they are later born than the world. And he also relates how Saturn was assailed in war by his own son Jupiter; for he says: [554] -- "His father Saturn he by might o'ercame, And 'mong th' immortals ruled with justice wise, And honours fit distributed to each." Then he introduces in his poem the daughters of Jupiter, whom he names Muses, and as whose suppliant he appears, desiring to ascertain from them how all things were made; for he says: [555] -- "Daughters of Jove, all hail! Grant me your aid That I in numbers sweet and well-arrayed, Of the immortal gods may sing the birth; Who of the starry heav'ns were born, and earth; Who, springing from the murky night at first, Were by the briny ocean reared and nursed. Tell, too, who form unto the earth first gave, And rivers, and the boundless sea whose wave Unwearied sinks, then rears its crest on high; And how was spread yon glittering canopy Of glistening stars that stud the wide-spread heaven. Whence sprang the gods by whom all good is given? Tell from their hands what varied gifts there came, Riches to some, to others wealth, or fame; How they have dwelt from the remotest time In many-nooked Olympus' sunny clime. These things, ye Muses, say, who ever dwell Among Olympian shades--since ye can tell: From the beginning there thy feet have strayed; Then tell us which of all things first was made." But how could the Muses, who are younger than the world, know these things? Or how could they relate to Hesiod [what was happening], when their father was not yet born? __________________________________________________________________ [553] Il., xiv. 201. [554] Hesiod, Theog., 74. [555] Theog., 104. __________________________________________________________________ Chapter VI.--Hesiod on the Origin of the World. And in a certain way he indeed admits matter [as self-existent] and the creation of the world [without a creator], saying: [556] -- "First of all things was chaos made, and next Broad-bosom'd earth's foundations firm were fixed, Where safely the immortals dwell for aye, Who in the snowy-peak'd Olympus stay. Afterwards gloomy Tartarus had birth In the recesses of broad-pathwayed earth, And Love, ev'n among gods most beauteous still, Who comes all-conquering, bending mind and will, Delivering from care, and giving then Wise counsel in the breasts of gods and men. From chaos Erebus and night were born, From night and Erebus sprung air and morn. Earth in her likeness made the starry heaven, That unto all things shelter might be given, And that the blessed gods might there repose. The lofty mountains by her power arose, For the wood-nymphs she made the pleasant caves, Begot the sterile sea with all his waves, Loveless; but when by heaven her love was sought, Then the deep-eddying ocean forth she brought." And saying this, he has not yet explained by whom all this was made. For if chaos existed in the beginning, and matter of some sort, being uncreated, was previously existing, who was it that effected the change on its condition, and gave it a different order and shape? Did matter itself alter its own form and arrange itself into a world (for Jupiter was born, not only long after matter, but long after the world and many men; and so, too, was his father Saturn), or was there some ruling power which made it; I mean, of course, God, who also fashioned it into a world? Besides, he is found in every way to talk nonsense, and to contradict himself. For when he mentions earth, and sky, and sea, he gives us to understand that from these the gods were produced; and from these again [the gods] he declares that certain very dreadful men were sprung,--the race of the Titans and the Cyclopes, and a crowd of giants, and of the Egyptian gods,--or, rather, vain men, as Apollonides, surnamed Horapius, mentions in the book entitled Semenouthi, and in his other histories concerning the worship of the Egyptians and their kings, and the vain labours in which they engaged. [557] __________________________________________________________________ [556] [Theog., 116-133. S.] [557] The Benedictine editor proposes to read these words after the first clause of c. 7. We follow the reading of Wolf and Fell, who understand the pyramids to be referred to. __________________________________________________________________ Chapter VII.--Fabulous Heathen Genealogies. Why need I recount the Greek fables,--of Pluto, king of darkness, of Neptune descending beneath the sea, and embracing Melanippe and begetting a cannibal son,--or the many tales your writers have woven into their tragedies concerning the sons of Jupiter, and whose pedigree they register because they were born men, and not gods? And the comic poet Aristophanes, in the play called "The Birds," having taken upon him to handle the subject of the Creation, said that in the beginning the world was produced from an egg, saying: [558] -- "A windy egg was laid by black-winged night At first." But Satyrus, also giving a history of the Alexandrine families, beginning from Philopator, who was also named Ptolemy, gives out that Bacchus was his progenitor; wherefore also Ptolemy was the founder of this [559] family. Satyrus then speaks thus: That Dejanira was born of Bacchus and Althea, the daughter of Thestius; and from her and Hercules the son of Jupiter there sprang, as I suppose, Hyllus; and from him Cleodemus, and from him Aristomachus, and from him Temenus, and from him Ceisus, and from him Maron, and from him Thestrus, and from him Acous, and from him Aristomidas, and from him Caranus, and from him Coenus, and from him Tyrimmas, and from him Perdiccas, and from him Philip, and from him Æropus, and from him Alcetas, and from him Amyntas, and from him Bocrus, and from him Meleager, and from him Arsinoë and from her and Lagus Ptolemy Soter, and from him and Arsinoe Ptolemy Euergetes, and from him and Berenicé, daughter of Maga, king of Cyrene, Ptolemy Philopator. Thus, then, stands the relationship of the Alexandrine kings to Bacchus. And therefore in the Dionysian tribe there are distinct families: the Althean from Althea, who was the wife of Dionysus and daughter of Thestius; the family of Dejanira also, from her who was the daughter of Dionysus and Althea, and wife of Hercules;--whence, too, the families have their names: the family of Ariadne, from Ariadne, daughter of Minos and wife of Dionysus, a dutiful daughter, who had intercourse with Dionysus in another form; the Thestian, from Thestius, the father of Althea; the Thoantian, from Thoas, son of Dionysus; the Staphylian, from Staphylus, son of Dionysus; the Euænian, from Eunous, son of Dionysus; the Maronian, from Maron, son of Ariadne and Dionysus;--for all these are sons of Dionysus. And, indeed, many other names were thus originated, and exist to this day; as the Heraclidæ from Hercules, and the Apollonidæ from Apollo, and the Poseidonii from Poseidon, and from Zeus the Dii and Diogenæ. __________________________________________________________________ [558] Aristoph., Av., 694. A wind-egg being one produced without impregnation, and coming to nothing. [559] The Dionysian family taking its name from Dionysus or Bacchus. __________________________________________________________________ Chapter VIII.-- Opinions Concerning Providence. And why should I recount further the vast array of such names and genealogies? So that all the authors and poets, and those called philosophers, are wholly deceived; and so, too, are they who give heed to them. For they plentifully composed fables and foolish stories about their gods, and did not exhibit them as gods, but as men, and men, too, of whom some were drunken, and others fornicators and murderers. But also concerning the origin of the world, they uttered contradictory and absurd opinions. First, some of them, as we before explained, maintained that the world is uncreated. And those that said it was uncreated and self-producing contradicted those who propounded that it was created. For by conjecture and human conception they spoke, and not knowing the truth. And others, again, said that there was a providence, and destroyed the positions of the former writers. Aratus, indeed, says: [560] -- "From Jove begin my song; nor ever be The name unuttered: all are full of thee; The ways and haunts of men; the heavens and sea: On thee our being hangs; in thee we move; All are thy offspring and the seed of Jove. Benevolent, he warns mankind to good, Urges to toil and prompts the hope of food. He tells where cattle best may graze, and where The soil, deep-furrowed, yellow grain will bear. What time the husbandman should plant or sow, 'Tis his to tell, 'tis his alone to know." Who, then, shall we believe: Aratus as here quoted, or Sophocles, when he says: [561] -- "And foresight of the future there is none; 'Tis best to live at random, as one can"? And Homer, again, does not agree with this, for he says [562] that virtue "Waxes or wanes in men as Jove decrees." And Simonides says:-- "No man nor state has virtue save from God; Counsel resides in God; and wretched man Has in himself nought but his wretchedness." So, too, Euripides:-- "Apart from God, there's nothing owned by men." And Menander:-- "Save God alone, there's none for us provides." And Euripides again:-- "For when God wills to save, all things He'll bend To serve as instruments to work His end." And Thestius:-- "If God design to save you, safe you are, Though sailing in mid-ocean on a mat." [563] And saying numberless things of a like kind, they contradicted themselves. At least Sophocles, who in another place denied Providence, says:-- "No mortal can evade the stroke of God." Besides, they both introduced a multitude of gods, and yet spoke of a Unity; and against those who affirmed a Providence they maintained in opposition that there was no Providence. Wherefore Euripides says:-- "We labour much and spend our strength in vain, For empty hope, not foresight, is our guide." And without meaning to do so, they acknowledge that they know not the truth; but being inspired by demons and puffed up by them, they spoke at their instance whatever they said. For indeed the poets,--Homer, to wit, and Hesiod, being, as they say, inspired by the Muses,--spoke from a deceptive fancy, [564] and not with a pure but an erring spirit. And this, indeed, clearly appears from the fact, that even to this day the possessed are sometimes exorcised in the name of the living and true God; and these spirits of error themselves confess that they are demons who also formerly inspired these writers. But sometimes some of them wakened up in soul, and, that they might be for a witness both to themselves and to all men, spoke things in harmony with the prophets regarding the monarchy of God, and the judgment and such like. __________________________________________________________________ [560] The following lines are partly from the translation of Hughes. [561] OEdipus Rex, line 978. [562] Il., xx. 242. [563] This verse is by Plutarch hesitatingly attributed to Pindar. The expression, "Though you swim in a wicker basket," was proverbial. [564] Literally, "in fancy and error." __________________________________________________________________ Chapter IX.--The Prophets Inspired by the Holy Ghost. But men of God carrying in them a holy spirit [565] and becoming prophets, being inspired and made wise by God, became God-taught, and holy, and righteous. Wherefore they were also deemed worthy of receiving this reward, that they should become instruments of God, and contain the wisdom that is from Him, through which wisdom they uttered both what regarded the creation of the world and all other things. For they predicted also pestilences, and famines, and wars. And there was not one or two, but many, at various times and seasons among the Hebrews; and also among the Greeks there was the Sibyl; and they all have spoken things consistent and harmonious with each other, both what happened before them and what happened in their own time, and what things are now being fulfilled in our own day: wherefore we are persuaded also concerning the future things that they will fall out, as also the first have been accomplished. __________________________________________________________________ [565] Wolf perfers pneumatophoroi, carried or borne along by the Spirit. [Kaye's Justin M., p. 180, comparing this view of the inspiration of prophets, with those of Justin and Athenagoras.] __________________________________________________________________ Chapter X.--The World Created by God Through the Word. And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal [566] within His own bowels, begat Him, emitting [567] Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. He is called "governing principle" [harke], because He rules, and is Lord of all things fashioned by Him. He, then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things. For the prophets were not when the world came into existence, but the wisdom of God which was in Him, and His holy Word which was always present with Him. Wherefore He speaks thus by the prophet Solomon: "When He prepared the heavens I was there, and when He appointed the foundations of the earth I was by Him as one brought up with Him." [568] And Moses, who lived many years before Solomon, or, rather, the Word of God by him as by an instrument, says, "In the beginning God created the heaven and the earth." First he named the "beginning," [569] and "creation," [570] then he thus introduced God; for not lightly and on slight occasion is it right to name God. For the divine wisdom foreknew that some would trifle and name a multitude of gods that do not exist. In order, therefore, that the living God might be known by His works, and that [it might be known that] by His Word God created the heavens and the earth, and all that is therein, he said, "In the beginning God created the heavens and the earth." Then having spoken of their creation, he explains to us: "And the earth was without form, and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the water." This, sacred Scripture teaches at the outset, to show that matter, from which God made and fashioned the world, was in some manner created, being produced by God. [571] __________________________________________________________________ [566] endiathton. [Here the Logos is spoken of in the entire spirit of the Nicene Council. Ps. xlv. 1 is a favourite text against Arius; and (Advs. Judæos. b. ii. 3) Cyprian presses it against the Jews, which shows that they accepted the Hebrew and the LXX. in a mystical sense.] [567] Literally, belching or vomiting. [The reference is to Ps. xlv. where the LXX. read exereuxato he kardia mou logon agathon, and the Latin eructavit cor meum bonum Verbum; i.e., "My heart hath breathed forth a glorious Word." The well-chosen language of the translator (emitted) is degraded by his note.] [568] Prov. viii. 27. Theophilus reads with the Septuagint, "I was with Him, putting things into order," instead of "I was by Him as one brought up with Him." [Here the Logos is the sophia as with the Fathers generally; e.g. Cyprian, Advs. Judæos, book ii. 2. But see cap. xv. p. 101, infra.] [569] That is, the first principle, whom he has just shown to be the Word. [570] In the Greek version of Gen. i. 1, the word "created" stands before "God." [571] Theophilus, therefore, understands that when in the first verse it is said that God created the earth, it is meant that he created the matter of which the earth is formed. __________________________________________________________________ Chapter XI.--The Six Days' Work Described. Now, the beginning of the creation is light; since light manifests the things that are created. Wherefore it is said: "And God said, Let light be, [572] and light was; and God saw the light, that it was good," manifestly made good for man. "And God divided the light from the darkness; and God called the light Day, and the darkness He called Night. And the evening and the morning were the first day. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters: and it was so. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. And God called the firmament Heaven: and God saw that it was good. And the evening and the morning were the second day. And God said, Let the water under the heaven be gathered into one place, and let the dry land appear: and it was so. And the waters were gathered together into their places, and the dry land appeared. And God called the dry land Earth, and the gathering together of the waters He called Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed after his kind and in his likeness, and the fruit-tree yielding fruit after his kind, whose seed is in itself, in his likeness: and it was so. And the earth brought forth grass, the herb yielding seed after his kind, and the fruit-tree yielding fruit, whose seed was in itself, after his kind, on the earth: and God saw that it was good. And the evening and the morning were the third day. And God said, Let there be lights in the firmament of the heaven, to give light on earth, to divide the day from the night; and let them be for signs, and for seasons, and for days, and for years; and let them be for lights in the firmament of the heaven, to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: He made the stars also. And God set them in the firmament of the heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day. And God said, Let the waters bring forth the creeping things that have life, and fowl flying over the earth in the firmament of heaven: and it was so. And God created great whales, and every living creature that creepeth, which the waters brought forth after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Increase and multiply, and fill the waters of the sea, and let fowl multiply in the earth. And the evening and the morning were the fifth day. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beasts of the earth after their kind, and the cattle after their kind, and all the creeping things of the earth. And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. And God created man: in the image of God created He him; male and female created He them. And God blessed them, saying, Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the heaven, and over all cattle, and over all the earth, and over all the creeping things that creep upon the earth. And God said, Behold I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in the which is the fruit of a tree yielding seed; to you it shall be for meat, and to all the beasts of the earth, and to all the fowls of heaven, and to every creeping thing that creepeth upon the earth, which has in it the breath of life; every green herb for meat: and it was so. And God saw everything that He had made, and, behold, it was very good. And the evening and the morning were the sixth day. And the heaven and the earth were finished, and all the host of them. And on the sixth day God finished His works which He made, and rested on the seventh day from all His works which He made. And God blessed the seventh day, and sanctified it; because in it He rested from all His works which God began to create." __________________________________________________________________ [572] The words, "and light was; and God saw the light, that it was good," are omitted in the two best mss. and in some editions; but they seem to be necessary, and to have fallen out by the mistake of transcribers. __________________________________________________________________ Chapter XII.--The Glory of the Six Days' Work. Of this six days' work no man can give a worthy explanation and description of all its parts, not though he had ten thousand tongues and ten thousand mouths; nay, though he were to live ten thousand years, sojourning in this life, not even so could he utter anything worthy of these things, on account of the exceeding greatness and riches of the wisdom of God which there is in the six days' work above narrated. Many writers indeed have imitated [the narration], and essayed to give an explanation of these things; yet, though they thence derived some suggestions, both concerning the creation of the world and the nature of man, they have emitted no slightest spark of truth. And the utterances of the philosophers, and writers, and poets have an appearance of trustworthiness, on account of the beauty of their diction; but their discourse is proved to be foolish and idle, because the multitude of their nonsensical frivolities is very great; and not a stray morsel of truth is found in them. For even if any truth seems to have been uttered by them, it has a mixture of error. And as a deleterious drug, when mixed with honey or wine, or some other thing, makes the whole [mixture] hurtful and profitless; so also eloquence is in their case found to be labour in vain; yea, rather an injurious thing to those who credit it. Moreover, [they spoke] concerning the seventh day, which all men acknowledge; but the most know not that what among the Hebrews is called the "Sabbath," is translated into Greek the "Seventh" (hebdomas), a name which is adopted by every nation, although they know not the reason of the appellation. And as for what the poet Hesiod says of Erebus being produced from chaos, as well as the earth and love which lords it over his [Hesiod's] gods and men, his dictum is shown to be idle and frigid, and quite foreign to the truth. For it is not meet that God be conquered by pleasure; since even men of temperance abstain from all base pleasure and wicked lust. __________________________________________________________________ Chapter XIII.--Remarks on the Creation of the World. Moreover, his [Hesiod's] human, and mean, and very weak conception, so far as regards God, is discovered in his beginning to relate the creation of all things from the earthly things here below. For man, being below, begins to build from the earth, and cannot in order make the roof, unless he has first laid the foundation. But the power of God is shown in this, that, first of all, He creates out of nothing, according to His will, the things that are made. "For the things which are impossible with men are possible with God." [573] Wherefore, also, the prophet mentioned that the creation of the heavens first of all took place, as a kind of roof, saying: "At the first God created the heavens"--that is, that by means of the "first" principle the heavens were made, as we have already shown. And by "earth" he means the ground and foundation, as by "the deep" he means the multitude of waters; and "darkness" he speaks of, on account of the heaven which God made covering the waters and the earth like a lid. And by the Spirit which is borne above the waters, he means that which God gave for animating the creation, as he gave life to man, [574] mixing what is fine with what is fine. For the Spirit is fine, and the water is fine, that the Spirit may nourish the water, and the water penetrating everywhere along with the Spirit, may nourish creation. For the Spirit being one, and holding the place of light, [575] was between the water and the heaven, in order that the darkness might not in any way communicate with the heaven, which was nearer God, before God said, "Let there be light." The heaven, therefore, being like a dome-shaped covering, comprehended matter which was like a clod. And so another prophet, Isaiah by name, spoke in these words: "It is God who made the heavens as a vault, and stretched them as a tent to dwell in." [576] The command, then, of God, that is, His Word, shining as a lamp in an enclosed chamber, lit up all that was under heaven, when He had made light apart from the world. [577] And the light God called Day, and the darkness Night. Since man would not have been able to call the light Day, or the darkness Night, nor, indeed, to have given names to the other things, had not he received the nomenclature from God, who made the things themselves. In the very beginning, therefore, of the history and genesis of the world, the holy Scripture spoke not concerning this firmament [which we see], but concerning another heaven, which is to us invisible, after which this heaven which we see has been called "firmament," and to which half the water was taken up that it might serve for rains, and showers, and dews to mankind. And half the water was left on earth for rivers, and fountains, and seas. The water, then, covering all the earth, and specially its hollow places, God, through His Word, next caused the waters to be collected into one collection, and the dry land to become visible, which formerly had been invisible. The earth thus becoming visible, was yet without form. God therefore formed and adorned it [578] with all kinds of herbs, and seeds and plants. __________________________________________________________________ [573] Luke xviii. 27. [574] [See book i. cap. v., supra, [9]note 4; also, the important remark of Kaye, Justin Martyr, p. 179.] [575] This follows the Benedicting reading. Other editors, as Humphrey, read [photos] topon, "resembling light." [576] Isa. xl. 22. [577] Following Wolf's rendering. [578] Or, suitably arranged and appointed it. __________________________________________________________________ Chapter XIV.--The World Compared to the Sea. Consider, further, their variety, and diverse beauty, and multitude, and how through them resurrection is exhibited, for a pattern of the resurrection of all men which is to be. For who that considers it will not marvel that a fig-tree is produced from a fig-seed, or that very huge trees grow from the other very little seeds? And we say that the world resembles the sea. For as the sea, if it had not had the influx and supply of the rivers and fountains to nourish it, would long since have been parched by reason of its saltness; so also the world, if it had not had the law of God and the prophets flowing and welling up sweetness, and compassion, and righteousness, and the doctrine of the holy commandments of God, would long ere now have come to ruin, by reason of the wickedness and sin which abound in it. And as in the sea there are islands, some of them habitable, and well-watered, and fruitful, with havens and harbours in which the storm-tossed may find refuge,--so God has given to the world which is driven and tempest-tossed by sins, assemblies [579] --we mean holy churches [580] --in which survive the doctrines of the truth, as in the island-harbours of good anchorage; and into these run those who desire to be saved, being lovers of the truth, and wishing to escape the wrath and judgment of God. And as, again, there are other islands, rocky and without water, and barren, and infested by wild beasts, and uninhabitable, and serving only to injure navigators and the storm-tossed, on which ships are wrecked, and those driven among them perish,--so there are doctrines of error--I mean heresies [581] --which destroy those who approach them. For they are not guided by the word of truth; but as pirates, when they have filled their vessels, [582] drive them on the fore-mentioned places, that they may spoil them: so also it happens in the case of those who err from the truth, that they are all totally ruined by their error. __________________________________________________________________ [579] Literally, synagogues. [580] [The ports and happy havens beautifully contrasted with rocks and shoals and barren or inhospitable isles.] [581] [The ports and happy havens beautifully contrasted with rocks and shoals and barren or inhospitable isles.] [582] That is, as the Benedictine edition suggests, when they have filled them with unsuspecting passengers. __________________________________________________________________ Chapter XV.--Of the Fourth Day. On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, [583] are types of the Trinity, [584] of God, and His Word, and His wisdom. [585] And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again, which change their position, and flee from place to place, which also are called planets, [586] they too are a type of the men who have wandered from God, abandoning His law and commandments. __________________________________________________________________ [583] Following Wolf's reading. [584] Triados. [The earliest use of this word "Trinity." It seems to have been used by this writer in his lost works, also; and, as a learned friends suggests, the use he makes of it is familiar. He does not lug it in as something novel: "types of the Trinity," he says, illustrating an accepted word, not introducing a new one.] [585] [An eminent authority says, "It is certain, that, according to the notions of Theophilus, God, His Word, and His wisdom constitute a Trinity; and it should seem a Trinity of persons." He notes that the title sophia, is here assigned to the Holy Spirit, although he himself elsewhere gives this title to the Son (book ii. cap. x., supra), as is more usual with the Fathers." Consult Kaye's Justin Martyr, p. 157. Ed. 1853.] [586] i.e., wandering stars. __________________________________________________________________ Chapter XVI.--Of the Fifth Day. On the fifth day the living creatures which proceed from the waters were produced, through which also is revealed the manifold wisdom of God in these things; for who could count their multitude and very various kinds? Moreover, the things proceeding from the waters were blessed by God, that this also might be a sign of men's being destined to receive repentance and remission of sins, through the water and laver of regeneration,--as many as come to the truth, and are born again, and receive blessing from God. But the monsters of the deep and the birds of prey are a similitude of covetous men and transgressors. For as the fish and the fowls are of one nature,--some indeed abide in their natural state, and do no harm to those weaker than themselves, but keep the law of God, and eat of the seeds of the earth; others of them, again, transgress the law of God, and eat flesh, and injure those weaker than themselves: thus, too, the righteous, keeping the law of God, bite and injure none, but live holily and righteously. But robbers, and murderers, and godless persons are like monsters of the deep, and wild beasts, and birds of prey; for they virtually devour those weaker than themselves. The race, then, of fishes and of creeping things, though partaking of God's blessing, received no very distinguishing property. __________________________________________________________________ Chapter XVII.--Of the Sixth Day. And on the sixth day, God having made the quadrupeds, and wild beasts, and the land reptiles, pronounced no blessing upon them, reserving His blessing for man, whom He was about to create on the sixth day. The quadrupeds, too, and wild beasts, were made for a type of some men, who neither know nor worship God, but mind earthly things, and repent not. For those who turn from their iniquities and live righteously, in spirit fly upwards like birds, and mind the things that are above, and are well-pleasing to the will of God. But those who do not know nor worship God, are like birds which have wings, but cannot fly nor soar to the high things of God. Thus, too, though such persons are called men, yet being pressed down with sins, they mind grovelling and earthly things. And the animals are named wild beasts [theria], from their being hunted [thereuesthai], not as if they had been made evil or venomous from the first--for nothing was made evil by God, [587] but all things good, yea, very good,--but the sin in which man was concerned brought evil upon them. For when man transgressed, they also transgressed with him. For as, if the master of the house himself acts rightly, the domestics also of necessity conduct themselves well; but if the master sins, the servants also sin with him; so in like manner it came to pass, that in the case of man's sin, he being master, all that was subject to him sinned with him. When, therefore, man again shall have made his way back to his natural condition, and no longer does evil, those also shall be restored to their original gentleness. __________________________________________________________________ [587] [Note the solid truth that God is not the author of evil, and the probable suggestion that all nature sympathized with man's transgression. Rom. viii. 22.] __________________________________________________________________ Chapter XVIII.--The Creation of Man. But as to what relates to the creation of man, his own creation cannot be explained by man, though it is a succinct account of it which holy Scripture gives. For when God said, "Let Us make man in Our image, after Our likeness," He first intimates the dignity of man. For God having made all things by His Word, and having reckoned them all mere bye-works, reckons the creation of man to be the only work worthy of His own hands. Moreover, God is found, as if needing help, to say, "Let Us make man in Our image, after Our likeness." But to no one else than to His own Word and wisdom did He say, "Let Us make." And when He had made and blessed him, that he might increase and replenish the earth, He put all things under his dominion, and at his service; and He appointed from the first that he should find nutriment from the fruits of the earth, and from seeds, and herbs, and acorns, having at the same time appointed that the animals be of habits similar to man's, that they also might eat of all the seeds of the earth. __________________________________________________________________ Chapter XIX.--Man is Placed in Paradise. God having thus completed the heavens, and the earth, and the sea, and all that are in them, on the sixth day, rested on the seventh day from all His works which He made. Then holy Scripture gives a summary in these words: "This is the book of the generation of the heavens and the earth, when they were created, in the day that the Lord made the heavens and the earth, and every green thing of the field, before it was made, and every herb of the field before it grew. For God had not caused it to rain upon the earth, and there was not a man to till the ground." [588] By this He signifies to us, that the whole earth was at that time watered by a divine fountain, and had no need that man should till it; but the earth produced all things spontaneously by the command of God, that man might not be wearied by tilling it. But that the creation of man might be made plain, so that there should not seem to be an insoluble problem existing among men, since God had said, "Let Us make man;" and since His creation was not yet plainly related, Scripture teaches us, saying: "And a fountain went up out of the earth, and watered the face of the whole earth; and God made man of the dust of the earth, and breathed into his face the breath of life, and man became a living soul." [589] Whence also by most persons the soul is called immortal. [590] And after the formation of man, God chose out for him a region among the places of the East, excellent for light, brilliant with a very bright atmosphere, [abundant] in the finest plants; and in this He placed man. __________________________________________________________________ [588] Gen. ii. 4, 5. [589] Gen. ii. 7. [The Hebrew must not be overlooked: "the breath of lives," spiraculum vitarum; on which see Bartholinus, in Delitzsch, System of Bib. Psychol., p. 27. Also, Luther's Trichotomy, ibid., p. 460. With another work of similar character I am only slightly acquainted, but, recall with great satisfaction a partial examination of it when it first appeared. I refer to The Tripartite Nature of Man, by the Rev J. B. Heard, M.A. 3d ed. Edinburgh, 1871, T. & T. Clark.] [590] [But compare Tatian (cap. xiii. p. 70), and the note of the Parisian editors in margin (p. 152), where they begin by distinctions to make him orthodox, but at last accuse him of downright heresy. Ed. Paris, 1615.] __________________________________________________________________ Chapter XX.--The Scriptural Account of Paradise. Scripture thus relates the words of the sacred history: "And God planted Paradise, eastward, in Eden; and there He put the man whom He had formed. And out of the ground made God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of Paradise, and the tree of the knowledge of good and evil. And a river flows out of Eden, to water the garden; thence it is parted into four heads. The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; and the gold of that land is good, and there is bdellium and the onyx stone. And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. And the third river is Tigris: this is it which goeth toward Syria. And the fourth river is Euphrates. And the Lord God took the man whom He had made, and put him in the garden, to till and to keep it. And God commanded Adam, saying, Of every tree that is in the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, ye shall not eat of it; for in the day ye eat of it ye shall surely die. And the Lord God said, It is not good that the man should be alone; let Us make him an helpmeet for him. And out of the ground God formed all the beasts of the field, and all the fowls of heaven, and brought them to Adam. And whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowls of the air, and to all the beasts of the field. But for Adam there was not found an helpmeet for him. And God caused an ecstasy to fall upon Adam, and he slept; and He took one of his ribs, and closed up the flesh instead thereof. And the rib, which the Lord God had taken from man, made He a woman, and brought her unto Adam. And Adam said, This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall be one flesh. And they were both naked, Adam and his wife, and were not ashamed." __________________________________________________________________ Chapter XXI.--Of the Fall of Man. "Now the serpent was more subtle than any beast of the field which the Lord God had made. And the serpent said to the woman, Why hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We eat of every tree of the garden, but of the fruit of the tree which is in the midst of the garden God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die. For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise; and having taken of the fruit thereof, she did eat, and gave also unto her husband with her: and they did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. And they heard the voice of the Lord God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. And the Lord God called unto Adam, and said unto him, Where art thou? And he said unto Him, I heard Thy voice in the garden, and I was afraid, because I was naked, and I hid myself. And He said unto him, Who told thee that thou wast naked, unless thou hast eaten of the tree whereof I commanded thee that thou shouldest not eat? And Adam said, The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat. And God said to the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. And the Lord God said unto the serpent, Because thou hast done this, thou art accursed above all the beasts of the earth; on thy breast and belly shalt thou go, and dust shalt thou eat all the days of thy life: and I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. [591] And to the woman He said, I will greatly multiply thy sorrow and thy travail: in sorrow shalt thou bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground in [592] thy works: in sorrow shalt thou eat of it all the days of thy life; thorns and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat thy bread, till thou return unto the earth; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return." [593] Such is the account given by holy Scripture of the history of man and of Paradise. __________________________________________________________________ [591] Theophilus reads, "It shall watch thy head, and thou shalt watch his heel." [592] Or, "by thy works." [593] Gen. ii. 8-iii. 19. [See Justin M., Dial., cap. lvi. p. 223, vol. 1. this series.] __________________________________________________________________ Chapter XXII.--Why God is Said to Have Walked. You will say, then, to me: "You said that God ought not to be contained in a place, and how do you now say that He walked in Paradise?" Hear what I say. The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Word, through whom He made all things, being His power and His wisdom, assuming the person [594] of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam. For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son? Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, [595] the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, "In the beginning was the Word, and the Word was with God," [596] showing that at first God was alone, and the Word in Him. Then he says, "The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence." The Word, then, being God, and being naturally [597] produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place. __________________________________________________________________ [594] The annotators here warn us against supposing that "person" is used as it was afterwards employed in discussing the doctrine of the Trinity, and show that the word is used in its original meaning, and with reference to an actor taking up a mask and personating a character. [595] Prophorikos, the term used of the Logos as manifested; the Word as uttered by the Father, in distinction from the Word immanent in Him. [Theophilus is the first author who distinguishes between the Logos endiathetos (cap. x, supra) and the Logos prophorikos; the Word internal, and the Word emitted. Kaye's Justin, p. 171.] [596] John i. 1. [597] That is, being produced by generation, not by creation. __________________________________________________________________ Chapter XXIII.--The Truth of the Account in Genesis. Man, therefore, God made on the sixth day, and made known this creation after the seventh day, when also He made Paradise, that he might be in a better and distinctly superior place. And that this is true, the fact itself proves. For how can one miss seeing that the pains which women suffer in childbed, and the oblivion of their labours which they afterwards enjoy, are sent in order that the word of God may be fulfilled, and that the race of men may increase and multiply? [598] And do we not see also the judgment of the serpent,--how hatefully he crawls on his belly and eats the dust,--that we may have this, too, for a proof of the things which were said aforetime? __________________________________________________________________ [598] The Benedictine editor remarks: "Women bring forth with labour and pain as the punishment awarded to sin: they forget the pain, that the propagation of the race may not be hindered." __________________________________________________________________ Chapter XXIV.--The Beauty of Paradise. God, then, caused to spring out of the earth every tree that is beautiful in appearance, or good for food. For at first there were only those things which were produced on the third day,--plants, and seeds, and herbs; but the things which were in Paradise were made of a superior loveliness and beauty, since in it the plants were said to have been planted by God. As to the rest of the plants, indeed, the world contained plants like them; but the two trees,--the tree of life and the tree of knowledge,--the rest of the earth possessed not, but only Paradise. And that Paradise is earth, and is planted on the earth, the Scripture states, saying: [599] "And the Lord God planted Paradise in Eden eastwards, and placed man there; and out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food." By the expressions, therefore, "out of the ground," and "eastwards," the holy writing clearly teaches us that Paradise is under this heaven, under which the east and the earth are. And the Hebrew word Eden signifies "delight." And it was signified that a river flowed out of Eden to water Paradise, and after that divides into four heads; of which the two called Pison and Gihon water the eastern parts, especially Gihon, which encompasses the whole land of Ethiopia, and which, they say, reappears in Egypt under the name of Nile. And the other two rivers are manifestly recognisable by us--those called Tigris and Euphrates--for these border on our own regions. And God having placed man in Paradise, as has been said, to till and keep it, commanded him to eat of all the trees,--manifestly of the tree of life also; but only of the tree of knowledge He commanded him not to taste. And God transferred him from the earth, out of which he had been produced, into Paradise, giving him means of advancement, in order that, maturing and becoming perfect, and being even declared a god, he might thus ascend into heaven in possession of immortality. For man had been made a middle nature, neither wholly mortal, nor altogether immortal, but capable of either; so also the place, Paradise, was made in respect of beauty intermediate between earth and heaven. And by the expression, "till it," [600] no other kind of labour is implied than the observance of God's command, lest, disobeying, he should destroy himself, as indeed he did destroy himself, by sin. __________________________________________________________________ [599] Gen. ii. 8. [600] In the Greek the word is, "work" or "labour," as we also speak of working land. __________________________________________________________________ Chapter XXV.--God Was Justified in Forbidding Man to Eat of the Tree of Knowledge. The tree of knowledge itself was good, and its fruit was good. For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. [601] But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily. For now, also, when a child is born it is not at once able to eat bread, but is nourished first with milk, and then, with the increment of years, it advances to solid food. Thus, too, would it have been with Adam; for not as one who grudged him, as some suppose, did God command him not to eat of knowledge. But He wished also to make proof of him, whether he was submissive to His commandment. And at the same time He wished man, infant as he was, [602] to remain for some time longer simple and sincere. For this is holy, not only with God, but also with men, that in simplicity and guilelessness subjection be yielded to parents. But if it is right that children be subject to parents, how much more to the God and Father of all things? Besides, it is unseemly that children in infancy be wise beyond their years; for as in stature one increases in an orderly progress, so also in wisdom. But as when a law has commanded abstinence from anything, and some one has not obeyed, it is obviously not the law which causes punishment, but the disobedience and transgression;--for a father sometimes enjoins on his own child abstinence from certain things, and when he does not obey the paternal order, he is flogged and punished on account of the disobedience; and in this case the actions themselves are not the [cause of] stripes, but the disobedience procures punishment for him who disobeys;--so also for the first man, disobedience procured his expulsion from Paradise. Not, therefore, as if there were any evil in the tree of knowledge; but from his disobedience did man draw, as from a fountain, labour, pain, grief, and at last fall a prey to death. __________________________________________________________________ [601] ["Pulchra, si quis ea recte utatur," is the rendering of the Paris translators. A noble motto for a college.] [602] [No need of a long argument here, to show, as some editors have done, that our author calls Adam an infant, only with reference to time, not physical development. He was but a few days old.] __________________________________________________________________ Chapter XXVI.--God's Goodness in Expelling Man from Paradise. And God showed great kindness to man in this, that He did not suffer him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God's calling, and saying, Where art thou, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession. __________________________________________________________________ Chapter XXVII.--The Nature of Man. But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. [603] That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. [604] For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption. __________________________________________________________________ [603] [A noble sentence: eleutheron gar kai autexousion epoiesen ho Theos ton anthropon.] [604] Apparently meaning, that God turns death, which man brought on himself by disobedience, into a blessing. __________________________________________________________________ Chapter XXVIII.--Why Eve Was Formed of Adam's Rib. And Adam having been cast out of Paradise, in this condition knew Eve his wife, whom God had formed into a wife for him out of his rib. And this He did, not as if He were unable to make his wife separately, but God foreknew that man would call upon a number of gods. And having this prescience, and knowing that through the serpent error would introduce a number of gods which had no existence,--for there being but one God, even then error was striving to disseminate a multitude of gods, saying, "Ye shall be as gods;"--lest, then, it should be supposed that one God made the man and another the woman, therefore He made them both; and God made the woman together with the man, not only that thus the mystery of God's sole government might be exhibited, but also that their mutual affection might be greater. Therefore said Adam to Eve, "This is now bone of my bones, and flesh of my flesh." And besides, he prophesied, saying, "For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they two shall be one flesh;" [605] which also itself has its fulfilment in ourselves. For who that marries lawfully does not despise mother and father, and his whole family connection, and all his household, cleaving to and becoming one with his own wife, fondly preferring her? So that often, for the sake of their wives, some submit even to death. This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin, the wicked demon, who also is called Satan, who then spoke to her through the serpent, and who works even to this day in those men that are possessed by him, invokes as Eve. [606] And he is called "demon" and "dragon," on account of his [apodedrakenai] revolting from God. For at first he was an angel. And concerning his history there is a great deal to be said; wherefore I at present omit the relation of it, for I have also given an account of him in another place. __________________________________________________________________ [605] Gen. ii. 24. [Kaye justly praises our author's high estimate of Christian marriage. See his Justin M., p. 128.] [606] Referring to the bacchanalian orgies in which "Eva" was shouted, and which the Fathers professed to believe was an unintentional invocation of Eve, the authoress of all sin. __________________________________________________________________ Chapter XXIX.--Cain's Crime. When, then, Adam knew Eve his wife, she conceived and bare a son, whose name was Cain; and she said, "I have gotten a man from God." And yet again she bare a second son, whose name was Abel, "who began to be a keeper of sheep, but Cain tilled the ground." [607] Their history receives a very full narration, yea, even a detailed explanation: [608] wherefore the book itself, which is entitled "The Genesis of the World," can more accurately inform those who are anxious to learn their story. When, then, Satan saw Adam and his wife not only still living, but also begetting children--being carried away with spite because he had not succeeded in putting them to death,--when he saw that Abel was well-pleasing to God, he wrought upon the heart of his brother called Cain, and caused him to kill his brother Abel. And thus did death get a beginning in this world, to find its way into every race of man, even to this day. But God, being pitiful, and wishing to afford to Cain, as to Adam, an opportunity of repentance and confession, said, "Where is Abel thy brother?" But Cain answered God contumaciously, saying, "I know not; am I my brother's keeper?" God, being thus made angry with him, said, "What hast thou done? The voice of thy brother's blood crieth to me from the earth, which opened her mouth to receive thy brother's blood from thy hand. Groaning and trembling shalt thou be on the earth." From that time the earth, through fear, no longer receives human blood, [609] no, nor the blood of any animal; by which it appears that it is not the cause [of death], but man, who transgressed. __________________________________________________________________ [607] Gen. iv. 1, 2. [608] [He speaks of the æconomy of the narative: ten oikonomian tes exegeseos. Kaye's Justin, p. 175.] [609] Fell remarks, "Blood shed at once coagulates, and does not easily enter the earth." [On the field of Antietam, after the battle, I observed the blood flaked upon the soil, not absorbed by it.] __________________________________________________________________ Chapter XXX.--Cain's Family and Their Inventions. Cain also himself had a son, whose name was Enoch; and he built a city, which he called by the name of his son, Enoch. From that time was there made a beginning of the building of cities, and this before the flood; not as Homer falsely says: [610] -- "Not yet had men a city built." And to Enoch was born a son, by name Gaidad; who begat a son called Meel; and Meel begat Mathusala; and Mathusala, Lamech. And Lamech took unto him two wives, whose names were Adah and Zillah. At that time there was made a beginning of polygamy, and also of music. For Lamech had three sons: Jabal, Jubal, Tubal. And Jabal became a keeper of cattle, and dwelt in tents; but Jubal is he who made known the psaltery and the harp; and Tubal became a smith, a forger in brass and iron. So far the seed of Cain is registered; and for the rest, the seed of his line has sunk into oblivion, on account of his fratricide of his brother. And, in place of Abel, God granted to Eve to conceive and bear a son, who was called Seth; from whom the remainder of the human race proceeds until now. And to those who desire to be informed regarding all generations, it is easy to give explanations by means of the holy Scriptures. For, as we have already mentioned, this subject, the order of the genealogy of man, has been partly handled by us in another discourse, in the first book of The History. [611] And all these things the Holy Spirit teaches us, who speaks through Moses and the rest of the prophets, so that the writings which belong to us godly people are more ancient, yea, and are shown to be more truthful, than all writers and poets. But also, concerning music, some have fabled that Apollo was the inventor, and others say that Orpheus discovered the art of music from the sweet voices of the birds. Their story is shown to be empty and vain, for these inventors lived many years after the flood. And what relates to Noah, who is called by some Deucalion, has been explained by us in the book before mentioned, and which, if you wish it, you are at liberty to read. __________________________________________________________________ [610] Il., xx. 216. But Homer refers only to Troy. [611] [Of the founder of Christian chronology this must be noted.] __________________________________________________________________ Chapter XXXI.--The History After the Flood. After the flood was there again a beginning of cities and kings, in the following manner:--The first city was Babylon, and Erech, and Accad, and Calneh, in the land of Shinar. And their king was called Nebroth [Nimrod]. From these came Asshur, from whom also the Assyrians receive their name. And Nimrod built the cities Nineveh and Rehoboth, and Calah, and Resen, between Nineveh and Calah; and Nineveh became a very great city. And another son of Shem, the son of Noah, by name Mizraim, begat Ludim, and those called Anamim, and Lehabim, and Naphtuhim, and Pathrusim, and Casluhim, out of whom came Philistin. Of the three sons of Noah, however, and of their death and genealogy, we have given a compendious register in the above-mentioned book. But now we will mention the remaining facts both concerning cities and kings, and the things that happened when there was one speech and one language. Before the dividing of the languages these fore-mentioned cities existed. But when men were about to be dispersed, they took counsel of their own judgment, and not at the instigation of God, to build a city, a tower whose top might reach into heaven, that they might make a glorious name to themselves. Since, therefore, they had dared, contrary to the will of God, to attempt a grand work, God destroyed their city, and overthrew their tower. From that time He confounded the languages of men, giving to each a different dialect. And similarly did the Sibyl speak, when she declared that wrath would come on the world. She says:-- "When are fulfilled the threats of the great God, With which He threatened men, when formerly In the Assyrian land they built a tower, And all were of one speech, and wished to rise Even till they climbed unto the starry heaven, Then the Immortal raised a mighty wind And laid upon them strong necessity; For when the wind threw down the mighty tower, Then rose among mankind fierce strife and hate. One speech was changed to many dialects, And earth was filled with divers tribes and kings." And so on. These things, then, happened in the land of the Chaldæans. And in the land of Canaan there was a city, by name Haran. And in these days, Pharaoh, who by the Egyptians was also called Nechaoth, was first king of Egypt, and thus the kings followed in succession. [612] And in the land of Shinar, among those called Chaldæans, the first king was Arioch, and next after him Ellasar, and after him Chedorlaomer, king of Elam, and after him Tidal, king of the nations called Assyrians. And there were five other cities in the territory of Ham, the son of Noah; the first called Sodom, then Gomorrah, Admah, Zeboiim, and Balah, which was also called Zoar. And the names of their kings are these: Bera, king of Sodom; Birsha, king of Gomorrah; Shinab, king of Admah; Shemeber, king of Zeboiim; Bela, king of Zoar, which is also called Kephalac. [613] These served Chedorlaomer, the king of the Assyrians, for twelve years, and in the thirteenth year they revolted from Chedorlaomer; and thus it came to pass at that time that the four Assyrian kings waged war upon the five kings. This was the first commencement of making war on the earth; and they destroyed the giants Karnaim, and the strong nations that were with them in their city, and the Horites of the mountains called Seir, as far as the plain of Paran, which is by the wilderness. And at that time there was a righteous king called Melchisedek, in the city of Salem, which now is Jerusalem. This was the first priest of all priests [614] of the Most High God; and from him the above-named city Hierosolyma was called Jerusalem. [615] And from his time priests were found in all the earth. And after him reigned Abimelech in Gerar; and after him another Abimelech. Then reigned Ephron, surnamed the Hittite. Such are the names of the kings that were in former times. And the rest of the kings of the Assyrians, during an interval of many years, have been passed over in silence unrecorded, all writers narrating the events of our recent days. There were these kings of Assyria: Tiglath-Pileser, and after him Shalmaneser, then Sennacherib; and Adrammelech the Ethiopian, who also reigned over Egypt, was his triarch;--though these things, in comparison with our books, are quite recent. __________________________________________________________________ [612] But the Benedictine editor understands the words to mean, that the succeeding kings were in like manner called Pharaoh. [613] Theophilus spells some of the names differently from what they are given in our text. For Tidal he has Thargal; for Bera, Ballas; for Birsha, Barsas; for Shinab, Senaar; for Shemeber, Hymoor. Kephalac is taken to be a corruption for Balak, which in the previous sentence is inserted by many editors, though it is not in the best mss. [614] [St. Paul seems to teach us that the whole story of Melchisedek is a "similitude," and that the one Great High Priest of our profession appeared to Abraham in that character, as to Joshua in another, the "Captain of our salvation" (Heb. vii. 1-3; Josh. v. 13-15). We need a carefully digested work on the apparitions of the Word before His incarnation, or the theophanies of the Old Testament.] [615] [Certainly a striking etymon, "Salem of the priest." But we can only accept it as a beautiful play upon words.] __________________________________________________________________ Chapter XXXII.--How the Human Race Was Dispersed. Hence, therefore, may the loves of learning and of antiquity understand the history, and see that those things are recent which are told by us apart from the holy prophets. [616] For though at first there were few men in the land of Arabia and Chaldæa, yet, after their languages were divided, they gradually began to multiply and spread over all the earth; and some of them tended towards the east to dwell there, and others to the parts of the great continent, and others northwards, so as to extend as far as Britain, in the Arctic regions. And others went to the land of Canaan, which is called Judæa, and Phoenicia, and the region of Ethiopia, and Egypt, and Libya, and the country called torrid, and the parts stretching towards the west; and the rest went to places by the sea, and Pamphylia, and Asia, and Greece, and Macedonia, and, besides, to Italy, and the whole country called Gaul, and Spain, and Germany; so that now the whole world is thus filled with inhabitants. Since then the occupation of the world by men was at first in three divisions,--in the east, and south, and west: afterwards, the remaining parts of the earth were inhabited, when men became very numerous. And the writers, not knowing these things, are forward to maintain that the world is shaped like a sphere, and to compare it to a cube. But how can they say what is true regarding these things, when they do not know about the creation of the world and its population? Men gradually increasing in number and multiplying on the earth, as we have already said, the islands also of the sea and the rest of the countries were inhabited. __________________________________________________________________ [616] Proving the antiquity of Scripture, by showing that no recent occurrences are mentioned in it. Wolf, however, gives another reading, which would be rendered, "understand whether those things are recent which we utter on the authority of the holy prophets." __________________________________________________________________ Chapter XXXIII.--Profane History Gives No Account of These Matters. Who, then, of those called sages, and poets, and historians, could tell us truly of these things, themselves being much later born, and introducing a multitude of gods, who were born so many years after the cities, and are more modern than kings, and nations, and wars? For they should have made mention of all events, even those which happened before the flood; both of the creation of the world and the formation of man, and the whole succession of events. The Egyptian or Chaldæan prophets, and the other writers, should have been able accurately to tell, if at least they spoke by a divine and pure spirit, and spoke truth in all that was uttered by them; and they should have announced not only things past or present, but also those that were to come upon the world. And therefore it is proved that all others have been in error; and that we Christians alone have possessed the truth, inasmuch as we are taught by the Holy Spirit, who spoke in the holy prophets, and foretold all things. __________________________________________________________________ Chapter XXXIV.--The Prophets Enjoined Holiness of Life. And, for the rest, would that in a kindly spirit you would investigate divine things [617] --I mean the things that are spoken by the prophets--in order that, by comparing what is said by us with the utterances of the others, you may be able to discover the truth. We [618] have shown from their own histories, which they have compiled, that the names of those who are called gods, are found to be the names of men who lived among them, as we have shown above. And to this day their images are daily fashioned, idols, "the works of men's hands." And these the mass of foolish men serve, whilst they reject the maker and fashioner of all things and the nourisher of all breath of life, giving credit to vain doctrines through the deceitfulness of the senseless tradition received from their fathers. But God at least, the Father and Creator of the universe, did not abandon mankind, but gave a law, and sent holy prophets to declare and teach the race of men, that each one of us might awake and understand that there is one God. And they also taught us to refrain from unlawful idolatry, and adultery, and murder, fornication, theft, avarice, false swearing, wrath, and every incontinence and uncleanness; and that whatever a man would not wish to be done to himself, he should not do to another; and thus he who acts righteously shall escape the eternal punishments, and be thought worthy of the eternal life from God. __________________________________________________________________ [617] [Comp. book i. cap. xiv., supra, p. 93.] [618] Benedictine editor proposes " they." __________________________________________________________________ Chapter XXXV.--Precepts from the Prophetic Books. The divine law, then, not only forbids the worshipping of idols, but also of the heavenly bodies, the sun, the moon, or the other stars; yea, not heaven, nor earth, nor the sea, nor fountains, nor rivers, must be worshipped, but we must serve in holiness of heart and sincerity of purpose only the living and true God, who also is Maker of the universe. Wherefore saith the holy law: "Thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not desire thy neighbour's wife." So also the prophets. Solomon indeed teaches us that we must not sin with so much as a turn of the eye, [619] saying, "Let thine eyes look right on, and let thy eyelids look straight before thee." [620] And Moses, who himself also was a prophet, says, concerning the sole government of God: "Your God is He who establishes the heaven, and forms the earth, whose hands have brought forth all the host of heaven; and He has not set these things before you that you should go after them." [621] And Isaiah himself also says: "Thus saith the Lord God who established the heavens, and founded the earth and all that is therein, and giveth breath unto the people upon it, and spirit to them that walk therein. This is the Lord your God." [622] And again, through him He says: "I have made the earth, and man upon it. I by my hand have established the heavens." [623] And in another chapter, "This is your God, who created the ends of the earth; He hungereth not, neither is weary, and there is no searching of His understanding." [624] So, too, Jeremiah says: "Who hath made the earth by His power, and established the world by His wisdom, and by His discretion hath stretched out the heavens, and a mass of water in the heavens, and He caused the clouds to ascend from the ends of the earth; He made lightnings with rain, and brought forth winds out of His treasures." [625] One can see how consistently and harmoniously all the prophets spoke, having given utterance through one and the same spirit concerning the unity of God, and the creation of the world, and the formation of man. Moreover, they were in sore travail, bewailing the godless race of men, and they reproached those, who seemed to be wise, for their error and hardness of heart. Jeremiah, indeed, said: "Every man is brutishly gone astray from the knowledge of Him; every founder is confounded by his graven images; in vain the silversmith makes his molten images; there is no breath in them: in the day of their visitation they shall perish." [626] The same, too, says David: "They are corrupt, they have done abominable works; there is none that doeth good, no, not one; they have all gone aside, they have together become profitless." [627] So also Habakkuk: "What profiteth the graven image that he has graven it a lying image? Woe to him that saith to the stone, Awake; and to the wood, Arise." [628] Likewise spoke the other prophets of the truth. And why should I recount the multitude of prophets, who are numerous, and said ten thousand things consistently and harmoniously? For those who desire it, can, by reading what they uttered, accurately understand the truth, and no longer be carried away by opinion and profitless labour. These, then, whom we have already mentioned, were prophets among the Hebrews,--illiterate, and shepherds, and uneducated. __________________________________________________________________ [619] Literally, "a nod." [620] Prov. iv. 25. [621] Cf. Deut. iv. 19. [622] Isa. xlii. 5. [623] Isa. xlv. 12. [624] Isa. xl. 28. [625] Jer. x. 12, 13. [626] Jer. li. 17, 18. [627] Ps. xiv. 1, 3. [628] Hab. ii. 18. __________________________________________________________________ Chapter XXXVI.--Prophecies of the Sibyl. And the Sibyl, who was a prophetess among the Greeks and the other nations, in the beginning of her prophecy, reproaches the race of men, saying:-- "How are ye still so quickly lifted up, And how so thoughtless of the end of life, Ye mortal men of flesh, who are but nought? Do ye not tremble, nor fear God most high? Your Overseer, the Knower, Seer of all, Who ever keeps those whom His hand first made, Puts His sweet Spirit into all His works, And gives Him for a guide to mortal men. There is one only uncreated God, Who reigns alone, all-powerful, very great, From whom is nothing hid. He sees all things, Himself unseen by any mortal eye. Can mortal man see the immortal God, Or fleshly eyes, which shun the noontide beams, Look upon Him, who dwells beyond the heavens? Worship Him then, the self-existent God, The unbegotten Ruler of the world, Who only was from everlasting time, And shall to everlasting still abide. Of evil counsels ye shall reap the fruit, Because ye have not honoured the true God, Nor offered to Him sacred hecatombs. To those who dwell in Hades ye make gifts, And unto demons offer sacrifice. In madness and in pride ye have your walk; And leaving the right way, ye wander wide, And lose yourselves in pitfalls and in thorns. Why do ye wander thus, O foolish men? Cease your vain wanderings in the black, dark night; Why follow darkness and perpetual gloom When, see, there shines for you the blessed light? Lo, He is clear--in Him there is no spot. Turn, then, from darkness, and behold the day; Be wise, and treasure wisdom in your breasts. There is one God who sends the winds and rains, The earthquakes, and the lightnings, and the plagues, The famines, and the snow-storms, and the ice, And all the woes that visit our sad race. Nor these alone, but all things else He gives, Ruling omnipotent in heaven and earth, And self-existent from eternity." And regarding those [gods] that are said to have been born, she said:-- "If all things that are born must also die, "God cannot be produced by mortal man. But there is only One, the All-Supreme, Who made the heavens, with all their starry host, The sun and moon; likewise the fruitful earth, With all the waves of ocean, and the hills, The fountains, and the ever flowing streams; He also made the countless multitude Of ocean creatures, and He keeps alive All creeping things, both of the earth and sea; And all the tuneful choir of birds He made, Which cleave the air with wings, and with shrill pipe Trill forth at morn their tender, clear-voiced song. Within the deep glades of the hills He placed A savage race of beasts; and unto men He made all cattle subject, making man The God-formed image, ruler over all, And putting in subjection to his sway Things many and incomprehensible. For who of mortals can know all these things? He only knows who made them at the first, He the Creator, incorruptible, Who dwells in upper air eternally; Who proffers to the good most rich rewards, And against evil and unrighteous men Rouses revenge, and wrath, and bloody wars, And pestilence, and many a tearful grief. O man exalted vainly--say why thus Hast thou so utterly destroyed thyself? Have ye no shame worshipping beasts for gods? And to believe the gods should steal your beasts, Or that they need your vessels--is it not Frenzy's most profitless and foolish thought? Instead of dwelling in the golden heavens, Ye see your gods become the prey of worms, And hosts of creatures noisome and unclean. O fools! ye worship serpents, dogs, and cats, Birds, and the creeping things of earth and sea, Images made with hands, statues of stone, And heaps of rubbish by the wayside placed. All these, and many more vain things, ye serve, Worshipping things disgraceful even to name: These are the gods who lead vain men astray, From whose mouth streams of deadly poison flow. But unto Him in whom alone is life, Life, and undying, everlasting light; Who pours into man's cup of life a joy Sweeter than sweetest honey to his taste,-- Unto Him bow the head, to Him alone, And walk in ways of everlasting peace. Forsaking Him, ye all have turned aside, And, in your raving folly, drained the cup Of justice quite unmixed, pure, mastering, strong; And ye will not again be sober men, Ye will not come unto a sober mind, And know your God and King, who looks on all: Therefore, upon you burning fire shall come, And ever ye shall daily burn in flames, Ashamed for ever of your useless gods. But those who worship the eternal God, They shall inherit everlasting life, Inhabiting the blooming realms of bliss, And feasting on sweet food from starry heaven." That these things are true, and useful, and just, and profitable to all men, is obvious. Even the poets have spoken of the punishments of the wicked. __________________________________________________________________ Chapter XXXVII.--The Testimonies of the Poets. And that evil-doers must necessarily be punished in proportion to their deeds, has already been, as it were, oracularly uttered by some of the poets, as a witness both against themselves and against the wicked, declaring that they shall be punished. Æschylus said:-- "He who has done must also suffer." And Pindar himself said:-- "It is fit that suffering follow doing." So, too, Euripides:-- "The deed rejoiced you--suffering endure; The taken enemy must needs be pain'd." And again:-- "The foe's pain is the hero's meed." And, similarly, Archilochus:-- "One thing I know, I hold it ever true, The evil-doer evil shall endure." And that God sees all, and that nothing escapes His notice, but that, being long-suffering, He refrains until the time when He is to judge--concerning this, too, Dionysius said:-- "The eye of Justice seeing all, Yet seemeth not to see." And that God's judgment is to be, and that evils will suddenly overtake the wicked,--this, too, Æschylus declared, saying:-- "Swift-footed is the approach of fate, And none can justice violate, But feels its stern hand soon or late. "'Tis with you, though unheard, unseen; You draw night's curtain in between, But even sleep affords no screen. "'Tis with you if you sleep or wake; And if abroad your way you take, Its still, stern watch you cannot break. "'Twill follow you, or cross your path; And even night no virtue hath To hide you from th' Avenger's wrath. "To show the ill the darkness flees; Then, if sin offers joy or ease, Oh stop, and think that some one sees!" And may we not cite Simonides also?-- "To men no evil comes unheralded; But God with sudden hand transforms all things." Euripides again:-- "The wicked and proud man's prosperity Is based on sand: his race abideth not; And time proclaims the wickedness of men." Once more Euripides:-- "Not without judgment is the Deity, But sees when oaths are struck unrighteously, And when from men unwilling they are wrung." And Sophocles:-- "If ills you do, ills also you must bear." That God will make inquiry both concerning false swearing and concerning every other wickedness, they themselves have well-nigh predicted. And concerning the conflagration of the world, they have, willingly or unwillingly, spoken in conformity with the prophets, though they were much more recent, and stole these things from the law and the prophets. The poets corroborate the testimony of the prophets. __________________________________________________________________ Chapter XXXVIII.--The Teachings of the Greek Poets and Philosophers Confirmatory of Those of the Hebrew Prophets. But what matters it whether they were before or after them? Certainly they did at all events utter things confirmatory of the prophets. Concerning the burning up of the world, Malachi the prophet foretold: "The day of the Lord cometh as a burning oven, and shall consume all the wicked." [629] And Isaiah: "For the wrath of God is as a violent hail-storm, and as a rushing mountain torrent." [630] The Sibyl, then, and the other prophets, yea, and the poets and philosophers, have clearly taught both concerning righteousness, and judgment, and punishment; and also concerning providence, that God cares for us, not only for the living among us, but also for those that are dead: though, indeed, they said this unwillingly, for they were convinced by the truth. And among the prophets indeed, Solomon said of the dead, "There shall be healing to thy flesh, and care taken of thy bones." [631] And the same says David, "The bones which Thou hast broken shall rejoice." [632] And in agreement with these sayings was that of Timocles:-- "The dead are pitied by the loving God." And the writers who spoke of a multiplicity of gods came at length to the doctrine of the unity of God, and those who asserted chance spoke also of providence; and the advocates of impunity confessed there would be a judgment, and those who denied that there is a sensation after death acknowledged that there is. Homer, accordingly, though he had said,-- "Like fleeting vision passed the soul away," [633] says in another place:-- "To Hades went the disembodied soul;" [634] And again:-- "That I may quickly pass through Hades' gates, Me bury." [635] And as regards the others whom you have read, I think you know with sufficient accuracy how they have expressed themselves. But all these things will every one understand who seeks the wisdom of God, and is well pleasing to Him through faith and righteousness and the doing of good works. For one of the prophets whom we already mentioned, Hosea by name, said, "Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein." [636] He, then, who is desirous of learning, should learn much. [637] Endeavour therefore to meet [with me] more frequently, that, by hearing the living voice, you may accurately ascertain the truth. __________________________________________________________________ [629] Mal. iv. 1. [630] Isa. xxx. 30. [631] Prov. iii. 8. [632] Ps. li. 8. [633] Od., xi. 222. [634] Il., xvi. 856. [635] xxiii. 71. [636] Hos. xiv. 9. [637] We have adopted the reading of Wolf in the text. The reading of the mss. is, "He who desires to learn should desire to learn." Perhaps the most satisfactory emendation is that of Heumann, who reads philomuthein instead of philomathein: "He who desires to learn should also desire to discuss subjects, and hold conversations on them." In this case, Theophilus most probably borrows his remark from Aristotle, Metaphysic. i. c. 2. __________________________________________________________________ theophilus autolycus_iii anf02 theophilus_autolycus_iii Theophilus to Autolycus - Book III /ccel/schaff/anf02.iv.ii.iii.html __________________________________________________________________ Theophilus to Autolycus. Book III. __________________________________________________________________ Chapter I.--Autolycus Not Yet Convinced. Theophilus to Autolycus, greeting: Seeing that writers are fond of composing a multitude of books for vainglory,--some concerning gods, and wars, and chronology, and some, too, concerning useless legends, and other such labour in vain, in which you also have been used to employ yourself until now, and do not grudge to endure that toil; but though you conversed with me, are still of opinion that the word of truth is an idle tale, and suppose that our writings are recent and modern;--on this account I also will not grudge the labour of compendiously setting forth to you, God helping me, the antiquity of our books, reminding you of it in few words, that you may not grudge the labour of reading it, but may recognise the folly of the other authors. __________________________________________________________________ Chapter II.--Profane Authors Had No Means of Knowing the Truth. For it was fit that they who wrote should themselves have been eye-witnesses of those things concerning which they made assertions, or should accurately have ascertained them from those who had seen them; for they who write of things unascertained beat the air. For what did it profit Homer to have composed the Trojan war, and to have deceived many; or Hesiod, the register of the theogony of those whom he calls gods; or Orpheus, the three hundred and sixty-five gods, whom in the end of his life he rejects, maintaining in his precepts that there is one God? What profit did the sphærography of the world's circle confer on Aratus, or those who held the same doctrine as he, except glory among men? And not even that did they reap as they deserved. And what truth did they utter? Or what good did their tragedies do to Euripides and Sophocles, or the other tragedians? Or their comedies to Menander and Aristophanes, and the other comedians? Or their histories to Herodotus and Thucydides? Or the shrines [638] and the pillars of Hercules to Pythagoras, or the Cynic philosophy to Diogenes? What good did it do Epicurus to maintain that there is no providence; or Empedocles to teach atheism; or Socrates to swear by the dog, and the goose, and the plane-tree, and Æsculapius struck by lightning, and the demons whom he invoked? And why did he willingly die? What reward, or of what kind, did he expect to receive after death? What did Plato's system of culture profit him? Or what benefit did the rest of the philosophers derive from their doctrines, not to enumerate the whole of them, since they are numerous? But these things we say, for the purpose of exhibiting their useless and godless opinions. __________________________________________________________________ [638] While in Egypt, Pythagoras was admitted to the penetralia of the temples and the arcana of religion. __________________________________________________________________ Chapter III.--Their Contradictions. For all these, having fallen in love with vain and empty reputation, neither themselves knew the truth, nor guided others to the truth: for the things which they said themselves convict them of speaking inconsistently; and most of them demolished their own doctrines. For not only did they refute one another, but some, too, even stultified their own teachings; so that their reputation has issued in shame and folly, for they are condemned by men of understanding. For either they made assertions concerning the gods, and afterwards taught that there was no god; or if they spoke even of the creation of the world, they finally said that all things were produced spontaneously. Yea, and even speaking of providence, they taught again that the world was not ruled by providence. But what? Did they not, when they essayed to write even of honourable conduct, teach the perpetration of lasciviousness, and fornication, and adultery; and did they not introduce hateful and unutterable wickedness? And they proclaim that their gods took the lead in committing unutterable acts of adultery, and in monstrous banquets. For who does not sing Saturn devouring his own children, and Jove his son gulping down Metis, and preparing for the gods a horrible feast, at which also they say that Vulcan, a lame blacksmith, did the waiting; and how Jove not only married Juno, his own sister, but also with foul mouth did abominable wickedness? And the rest of his deeds, as many as the poets sing, it is likely you are acquainted with. Why need I further recount the deeds of Neptune and Apollo, or Bacchus and Hercules, of the bosom-loving Minerva, and the shameless Venus, since in another place [639] we have given a more accurate account of these? __________________________________________________________________ [639] Viz., in the first book to Autolycus. __________________________________________________________________ Chapter IV.--How Autolycus Had Been Misled by False Accusations Against the Christians. Nor indeed was there any necessity for my refuting these, except that I see you still in dubiety about the word of the truth. For though yourself prudent, you endure fools gladly. Otherwise you would not have been moved by senseless men to yield yourself to empty words, and to give credit to the prevalent rumor wherewith godless lips falsely accuse us, who are worshippers of God, and are called Christians, alleging that the wives of us all are held in common and made promiscuous use of; and that we even commit incest with our own sisters, and, what is most impious and barbarous of all, that we eat human flesh. [640] But further, they say that our doctrine has but recently come to light, and that we have nothing to allege in proof of what we receive as truth, nor of our teaching, but that our doctrine is foolishness. I wonder, then, chiefly that you, who in other matters are studious, and a scrutinizer of all things, give but a careless hearing to us. For, if it were possible for you, you would not grudge to spend the night in the libraries. __________________________________________________________________ [640] [The body of Christ is human flesh. If, then, it had been the primitive doctrine, that the bread and wine cease to exist in the Eucharist, and are changed into natural flesh and blood, our author could not have resented this charge as "most barbarous and impious."] __________________________________________________________________ Chapter V.--Philosophers Inculcate Cannibalism. Since, then, you have read much, what is your opinion of the precepts of Zeno, and Diogenes, and Cleanthes, which their books contain, inculcating the eating of human flesh: that fathers be cooked and eaten by their own children; and that if any one refuse or reject a part of this infamous food, he himself be devoured who will not eat? An utterance even more godless than these is found,--that, namely, of Diogenes, who teaches children to bring their own parents in sacrifice, and devour them. And does not the historian Herodotus narrate that Cambyses, [641] when he had slaughtered the children of Harpagus, cooked them also, and set them as a meal before their father? And, still further, he narrates that among the Indians the parents are eaten by their own children. Oh! the godless teaching of those who recorded, yea, rather, inculcated such things! Oh! their wickedness and godlessness! Oh! the conception of those who thus accurately philosophized, and profess philosophy! For they who taught these doctrines have filled the world with iniquity. __________________________________________________________________ [641] It was not Cambyses, but Astyages, who did this; see Herod. i. 119. __________________________________________________________________ Chapter VI.--Other Opinions of the Philosophers. And regarding lawless conduct, those who have blindly wandered into the choir of philosophy have, almost to a man, spoken with one voice. Certainly Plato, to mention him first who seems to have been the most respectable philosopher among them, expressly, as it were, legislates in his first book, [642] entitled The Republic, that the wives of all be common, using the precedent of the son [643] of Jupiter and the lawgiver of the Cretans, in order that under this pretext there might be an abundant offspring from the best persons, and that those who were worn with toil might be comforted by such intercourse. [644] And Epicurus himself, too, as well as teaching atheism, teaches along with it incest with mothers and sisters, and this in transgression of the laws which forbid it; for Solon distinctly legislated regarding this, in order that from a married parent children might lawfully spring, that they might not be born of adultery, so that no one should honour as his father him who was not his father, or dishonour him who was really his father, through ignorance that he was so. And these things the other laws of the Romans and Greeks also prohibit. Why, then, do Epicurus and the Stoics teach incest and sodomy, with which doctrines they have filled libraries, so that from boyhood [645] this lawless intercourse is learned? And why should I further spend time on them, since even of those they call gods they relate similar things? __________________________________________________________________ [642] Not in the first, but the fifth book of the Republic, p. 460. [643] Minos. [644] As this sentence cannot be intelligibly rendered without its original in Plato, we subjoin the latter: "As for those youths who excel either in war or other pursuits, they ought both to have other rewards and prizes given them; and specially this, of being allowed the freest intercourse with women, that, at the same time, under this pretext the greatest number of children may spring from such parents." [645] [This statement reflects light upon some passages of Hermas, and shows with what delicacy he has reproved the gross vices with which Christians could not escape familiarity.] __________________________________________________________________ Chapter VII.--Varying Doctrine Concerning the Gods. For after they had said that these are gods, they again made them of no account. For some said that they were composed of atoms; and others, again, that they eventuate in atoms; and they say that the gods have no more power than men. Plato, too, though he says these are gods, would have them composed of matter. And Pythagoras, after he had made such a toil and moil about the gods, and travelled up and down [for information], at last determines that all things are produced naturally and spontaneously, and that the gods care nothing for men. And how many atheistic opinions Clitomachus the academician introduced, [I need not recount.] And did not Critias and Protagoras of Abdera say, "For whether the gods exist, I am not able to affirm concerning them, nor to explain of what nature they are; for there are many things would prevent me"? And to speak of the opinions of the most atheistical, Euhemerus, is superfluous. For having made many daring assertions concerning the gods, he at last would absolutely deny their existence, and have all things to be governed by self-regulated action. [646] And Plato, who spoke so much of the unity of God and of the soul of man, asserting that the soul is immortal, is not he himself afterwards found, inconsistently with himself, to maintain that some souls pass into other men, and that others take their departure into irrational animals? How can his doctrine fail to seem dreadful and monstrous--to those at least who have any judgment--that he who was once a man shall afterwards be a wolf, or a dog, or an ass, or some other irrational brute? Pythagoras, too, is found venting similar nonsense, besides his demolishing providence. Which of them, then, shall we believe? Philemon, the comic poet, who says,-- "Good hope have they who praise and serve the gods;" or those whom we have mentioned--Euhemerus, and Epicurus, and Pythagoras, and the others who deny that the gods are to be worshipped, and who abolish providence? Concerning God and providence, Ariston said:-- "Be of good courage: God will still preserve And greatly help all those who so deserve. If no promotion waits on faithful men, Say what advantage goodness offers then. 'Tis granted--yet I often see the just Faring but ill, from ev'ry honour thrust; While they whose own advancement is their aim, Oft in this present life have all they claim. But we must look beyond, and wait the end, That consummation to which all things tend. 'Tis not, as vain and wicked men have said, By an unbridled destiny we're led: It is not blinded chance that rules the world, Nor uncontrolled are all things onward hurled. The wicked blinds himself with this belief; But be ye sure, of all rewards, the chief Is still reserved for those who holy live; And Providence to wicked men will give Only the just reward which is their meed, And fitting punishment for each bad deed." And one can see how inconsistent with each other are the things which others, and indeed almost the majority, have said about God and providence. For some have absolutely cancelled God and providence; and others, again, have affirmed God, and have avowed that all things are governed by providence. The intelligent hearer and reader must therefore give minute attention to their expressions; as also Simylus said: "It is the custom of the poets to name by a common designation the surpassingly wicked and the excellent; we therefore must discriminate." As also Philemon says: "A senseless man who sits and merely hears is a troublesome feature; for he does not blame himself, so foolish is he." We must then give attention, and consider what is said, critically inquiring into what has been uttered by the philosophers and the poets. __________________________________________________________________ [646] automatismo. __________________________________________________________________ Chapter VIII.--Wickedness Attributed to the Gods by Heathen Writers. For, denying that there are gods, they again acknowledge their existence, and they said they committed grossly wicked deeds. And, first, of Jove the poets euphoniously sing the wicked actions. And Chrysippus, who talked a deal of nonsense, is he not found publishing that Juno had the foulest intercourse with Jupiter? For why should I recount the impurities of the so-called mother of the gods, or of Jupiter Latiaris thirsting for human blood, or the castrated Attis; or of Jupiter, surnamed Tragedian, and how he defiled himself, as they say, and now is worshipped among the Romans as a god? I am silent about the temples of Antinous, and of the others whom you call gods. For when related to sensible persons, they excite laughter. They who elaborated such a philosophy regarding either the non-existence of God, or promiscuous intercourse and beastly concubinage, are themselves condemned by their own teachings. Moreover, we find from the writings they composed that the eating of human flesh was received among them; and they record that those whom they honour as gods were the first to do these things. __________________________________________________________________ Chapter IX.--Christian Doctrine of God and His Law. Now we also confess that God exists, but that He is one, the creator, and maker, and fashioner of this universe; and we know that all things are arranged by His providence, but by Him alone. And we have learned a holy law; but we have as lawgiver Him who is really God, who teaches us to act righteously, and to be pious, and to do good. And concerning piety [647] He says, "Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I am the Lord thy God." [648] And of doing good He said: "Honour thy father and thy mother; that it may be well with thee, and that thy days may be long in the land which I the Lord God give thee." Again, concerning righteousness: "Thou shalt not commit adultery. Thou shalt not kill. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour. Thou shalt not covet thy neighbour's wife, thou shalt not covet thy neighbour's house, nor his land, nor his man-servant, nor his maid-servant, nor his ox, nor his beast of burden, nor any of his cattle, nor anything that is thy neighbour's. Thou shalt not wrest the judgment of the poor in his cause. [649] From every unjust matter keep thee far. The innocent and righteous thou shalt not slay; thou shalt not justify the wicked; and thou shalt not take a gift, for gifts blind the eyes of them that see and pervert righteous words." Of this divine law, then, Moses, who also was God's servant, was made the minister both to all the world, and chiefly to the Hebrews, who were also called Jews, whom an Egyptian king had in ancient days enslaved, and who were the righteous seed of godly and holy men--Abraham, and Isaac, and Jacob. God, being mindful of them, and doing marvellous and strange miracles by the hand of Moses, delivered them, and led them out of Egypt, leading them through what is called the desert; whom He also settled again in the land of Canaan, which afterwards was called judæa, and gave them a law, and taught them these things. Of this great and wonderful law, which tends to all righteousness, the ten heads are such as we have already rehearsed. __________________________________________________________________ [647] Or, right worship. [648] Ex. xx. 3. [649] Ex. xxiii. 6. __________________________________________________________________ Chapter X.--Of Humanity to Strangers. Since therefore they were strangers in the land of Egypt, being by birth Hebrews from the land of Chaldæa,--for at that time, there being a famine, they were obliged to migrate to Egypt for the sake of buying food there, where also for a time they sojourned; and these things befell them in accordance with a prediction of God,--having sojourned, then, in Egypt for 430 years, when Moses was about to lead them out into the desert, God taught them by the law, saying, "Ye shall not afflict a stranger; for ye know the heart of a stranger: for yourselves were strangers in the land of Egypt." [650] __________________________________________________________________ [650] Ex. xxii. 21. __________________________________________________________________ Chapter XI.--Of Repentance. And when the people transgressed the law which had been given to them by God, God being good and pitiful, unwilling to destroy them, in addition to His giving them the law, afterwards sent forth also prophets to them from among their brethren, to teach and remind them of the contents of the law, and to turn them to repentance, that they might sin no more. But if they persisted in their wicked deeds, He forewarned them that they should be delivered into subjection to all the kingdoms of the earth; and that this has already happened them is manifest. Concerning repentance, then, Isaiah the prophet, generally indeed to all, but expressly to the people, says: "Seek ye the Lord while He may be found, call ye upon Him while He is near: let the wicked forsake his ways, and the unrighteous man his thoughts: and let him return unto the Lord his God, and he will find mercy, for He will abundantly pardon." [651] And another prophet, Ezekiel, says: "If the wicked will turn from all his sins that he hath committed, and keep all My statutes, and do that which is right in My sight, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him; but in his righteousness that he hath done he shall live: for I desire not the death of the sinner, saith the Lord, but that he turn from his wicked way, and live." [652] Again Isaiah: "Ye who take deep and wicked counsel, turn ye, that ye may be saved." [653] And another prophet, Jeremiah: "Turn to the Lord your God, as a grape-gatherer to his basket, and ye shall find mercy." [654] Many therefore, yea rather, countless are the sayings in the Holy Scriptures regarding repentance, God being always desirous that the race of men turn from all their sins. __________________________________________________________________ [651] Isa. lv. 6. [652] Ezek. xviii. 21. [653] Isa. xxxi. 6. [654] Jer. vi. 9. __________________________________________________________________ Chapter XII.--Of Righteousness. Moreover, concerning the righteousness which the law enjoined, confirmatory utterances are found both with the prophets and in the Gospels, because they all spoke inspired by one Spirit of God. Isaiah accordingly spoke thus: "Put away the evil of your doings from your souls; learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow." [655] And again the same prophet said: "Loose every band of wickedness, dissolve every oppressive contract, let the oppressed go free, and tear up every unrighteous bond. Deal out thy bread to the hungry, and bring the houseless poor to thy home. When thou seest the naked, cover him, and hide not thyself from thine own flesh. Then shall thy light break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee." [656] In like manner also Jeremiah says: "Stand in the ways, and see, and ask which is the good way of the Lord your God, and walk in it and ye shall find rest for your souls. Judge just judgment, for in this is the will of the Lord your God." [657] So also says Hosea: "Keep judgment, and draw near to your God, who established the heavens and created the earth." [658] And another, Joel, spoke in agreement with these: "Gather the people, sanctify the congregation, assemble the elders, gather the children that are in arms; let the bridegroom go forth of his chamber, and the bride out of her closet, and pray to the Lord thy God urgently that he may have mercy upon you, and blot out your sins." [659] In like manner also another, Zachariah: "Thus saith the Lord Almighty, Execute true judgment, and show mercy and compassion every man to his brother; and oppress not the widow, nor the fatherless, nor the stranger; and let none of you imagine evil against his brother in your heart, saith the Lord Almighty." [660] __________________________________________________________________ [655] Isa. i. 16, 17. [656] Isa. lviii. 6. [657] Jer. vi. 16. [658] Hos. xii. 6. [659] Joel ii. 16. [660] Zech. vii. 9, 10. __________________________________________________________________ Chapter XIII.--Of Chastity. And concerning chastity, the holy word teaches us not only not to sin in act, but not even in thought, not even in the heart to think of any evil, nor look on another man's wife with our eyes to lust after her. Solomon, accordingly, who was a king and a prophet, said: "Let thine eyes look right on, and let thine eyelids look straight before thee: make straight paths for your feet." [661] And the voice of the Gospel teaches still more urgently concerning chastity, saying: "Whosoever looketh on a woman who is not his own wife, to lust after her, hath committed adultery with her already in his heart." [662] "And he that marrieth," says [the Gospel], "her that is divorced from her husband, committeth adultery; and whosoever putteth away his wife, saving for the cause of fornication, causeth her to commit adultery." [663] Because Solomon says: "Can a man take fire in his bosom, and his clothes not be burned? Or can one walk upon hot coals, and his feet not be burned? So he that goeth in to a married woman shall not be innocent." [664] __________________________________________________________________ [661] Prov. iv. 25. [662] Matt. v. 28. [663] Matt. v. 32. [664] Prov. vi. 27-29. __________________________________________________________________ Chapter XIV.--Of Loving Our Enemies. And that we should be kindly disposed, not only towards those of our own stock, as some suppose, Isaiah the prophet said: "Say to those that hate you, and that cast you out, Ye are our brethren, that the name of the Lord may be glorified, and be apparent in their joy." [665] And the Gospel says: "Love your enemies, and pray for them that despitefully use you. For if ye love them who love you, what reward have ye? This do also the robbers and the publicans." [666] And those that do good it teaches not to boast, lest they become men-pleasers. For it says: "Let not your left hand know what your right hand doeth." [667] Moreover, concerning subjection to authorities and powers, and prayer for them, the divine word gives us instructions, in order that "we may lead a quiet and peaceable life." [668] And it teaches us to render all things to all, [669] "honour to whom honour, fear to whom fear, tribute to whom tribute; to owe no man anything, but to love all." __________________________________________________________________ [665] Isa. lxvi. 5. [666] Matt. v. 44, 46. [667] Matt. vi. 3. [668] 1 Tim. ii. 2. [669] Rom. xiii. 7, 8. __________________________________________________________________ Chapter XV.--The Innocence of the Christians Defended. Consider, therefore, whether those who teach such things can possibly live indifferently, and be commingled in unlawful intercourse, or, most impious of all, eat human flesh, especially when we are forbidden so much as to witness shows of gladiators, lest we become partakers and abettors of murders. But neither may we see the other spectacles, [670] lest our eyes and ears be defiled, participating in the utterances there sung. For if one should speak of cannibalism, in these spectacles the children of Thyestes and Tereus are eaten; and as for adultery, both in the case of men and of gods, whom they celebrate in elegant language for honours and prizes, this is made the subject of their dramas. But far be it from Christians to conceive any such deeds; for with them temperance dwells, self-restraint is practiced, monogamy is observed, chastity is guarded, iniquity exterminated, sin extirpated, righteousness exercised, law administered, worship performed, God acknowledged: truth governs, grace guards, peace screens them; the holy word guides, wisdom teaches, life directs, God reigns. Therefore, though we have much to say regarding our manner of life, and the ordinances of God, the maker of all creation, we yet consider that we have for the present reminded you of enough to induce you to study these things, especially since you can now read [our writings] for yourself, that as you have been fond of acquiring information, you may still be studious in this direction also. __________________________________________________________________ [670] At the theatres. [N.B.--Let the easy Christians of our age be reminded of this warning; frequenting, as they do, plays and operas equally defiling, impure in purport often, even when not gross in language.] __________________________________________________________________ Chapter XVI.--Uncertain Conjectures of the Philosophers. But I wish now to give you a more accurate demonstration, God helping me, of the historical periods, that you may see that our doctrine is not modern nor fabulous, but more ancient and true than all poets and authors who have written in uncertainty. For some, maintaining that the world was uncreated, went into infinity; [671] and others, asserting that it was created, said that already 153,075 years had passed. This is stated by Apollonius the Egyptian. And Plato, who is esteemed to have been the wisest of the Greeks, into what nonsense did he run? For in his book entitled The Republic, [672] we find him expressly saying: "For if things had in all time remained in their present arrangement, when ever could any new thing be discovered? For ten thousand times ten thousand years elapsed without record, and one thousand or twice as many years have gone by since some things were discovered by Dædalus, and some by Orpheus, and some by Palamedes." And when he says that these things happened, he implies that ten thousand times ten thousand years elapsed from the flood to Dædalus. And after he has said a great deal about the cities of the world, and the settlements, and the nations, he owns that he has said these things conjecturally. For he says, "If then, my friend, some god should promise us, that if we attempted to make a survey of legislation, the things now said," [673] etc., which shows that he was speaking by guess; and if by guess, then what he says is not true. __________________________________________________________________ [671] i.e., tracing back its history through an infinate duration. [672] The following quotation is not from the Republic, but from the third book of the Laws, p. 676. [673] Plato goes on to say, that if he had this pledge of divine assistance, he would go further in his speculation; and therefore Theophilus argues that what he said without this assistance he felt to be unsafe. __________________________________________________________________ Chapter XVII.--Accurate Information of the Christians. It behoved, therefore, that he should the rather become a scholar of God in this matter of legislation, as he himself confessed that in no other way could he gain accurate information than by God's teaching him through the law. And did not the poets Homer and Hesiod and Orpheus profess that they themselves had been instructed by Divine Providence? Moreover, it is said that among your writers there were prophets and prognosticators, and that those wrote accurately who were informed by them. How much more, then, shall we know the truth who are instructed by the holy prophets, who were possessed by [674] the Holy Spirit of God! On this account all the prophets spoke harmoniously and in agreement with one another, and foretold the things that would come to pass in all the world. For the very accomplishment of predicted and already consummated events should demonstrate to those who are fond of information, yea rather, who are lovers of truth, that those things are really true which they declared concerning the epochs and eras before the deluge: [675] to wit, how the years have run on since the world was created until now, so as to manifest the ridiculous mendacity of your authors, and show that their statements are not true. __________________________________________________________________ [674] Literally, "contained." [675] [See supra, book i. cap. 14, p. 93, the author's account of his own conversion.] __________________________________________________________________ Chapter XVIII.--Errors of the Greeks About the Deluge. For Plato, as we said above, when he had demonstrated that a deluge had happened, said that it extended not over the whole earth, but only over the plains, and that those who fled to the highest hills saved themselves. But others say that there existed Deucalion and Pyrrha, and that they were preserved in a chest; and that Deucalion, after he came out of the chest, flung stones behind him, and that men were produced from the stones; from which circumstance they say that men in the mass are named "people." [676] Others, again, say that Clymenus existed in a second flood. From what has already been said, it is evident that they who wrote such things and philosophized to so little purpose are miserable, and very profane and senseless persons. But Moses, our prophet and the servant of God, in giving an account of the genesis of the world, related in what manner the flood came upon the earth, telling us, besides, how the details of the flood came about, and relating no fable of Pyrrha nor of Deucalion or Clymenus; nor, forsooth, that only the plains were submerged, and that those only who escaped to the mountains were saved. __________________________________________________________________ [676] laos, from laas, stone. __________________________________________________________________ Chapter XIX.--Accurate Account of the Deluge. And neither does he make out that there was a second flood: on the contrary, he said that never again would there be a flood of water on the world; as neither indeed has there been, nor ever shall be. And he says that eight human beings were preserved in the ark, in that which had been prepared by God's direction, not by Deucalion, but by Noah; which Hebrew word means in English [677] "rest," as we have elsewhere shown that Noah, when he announced to the men then alive that there was a flood coming, prophesied to them, saying, Come thither, God calls you to repentance. On this account he was fitly called Deucalion. [678] And this Noah had three sons (as we mentioned in the second book), whose names were Shem, and Ham, and Japhet; and these had three wives, one wife each; each man and his wife. This man some have surnamed Eunuchus. All the eight persons, therefore, who were found in the ark were preserved. And Moses showed that the flood lasted forty days and forty nights, torrents pouring from heaven, and from the fountains of the deep breaking up, so that the water overtopped every high hill 15 cubits. And thus the race of all the men that then were was destroyed, and those only who were protected in the ark were saved; and these, we have already said, were eight. And of the ark, the remains are to this day to be seen in the Arabian mountains. This, then, is in sum the history of the deluge. __________________________________________________________________ [677] Literally, in Greek, anapausis. [678] Deucalion, from Deute, come, and kaleo, I call. __________________________________________________________________ Chapter XX.--Antiquity of Moses. And Moses, becoming the leader of the Jews, as we have already stated, was expelled from the land of Egypt by the king, Pharaoh, whose name was Amasis, and who, they say, reigned after the expulsion of the people 25 years and 4 months, as Manetho assumes. And after him [reigned] Chebron, 13 years. And after him Amenophis, 20 years 7 months. And after him his sister Amessa, 21 years 1 month. And after her Mephres, 12 years 9 months. And after him Methramuthosis, 20 years and 10 months. And after him Tythmoses, 9 years 8 months. And after him Damphenophis, 30 years 10 months. And after him Orus, 35 years 5 months. And after him his daughter, 10 years 3 months. After her Mercheres, 12 years 3 months. And after him his son Armais, 30 years 1 month. After him Messes, son of Miammus, 6 years, 2 months. After him Rameses, 1 year 4 months. After him Amenophis, 19 years 6 months. After him his sons Thoessus and Rameses, 10 years, who, it is said, had a large cavalry force and naval equipment. The Hebrews, indeed, after their own separate history, having at that time migrated into the land of Egypt, and been enslaved by the king Tethmosis, as already said, built for him strong cities, Peitho, and Rameses, and On, which is Heliopolis; so that the Hebrews, who also are our ancestors, and from whom we have those sacred books which are older than all authors, as already said, are proved to be more ancient than the cities which were at that time renowned among the Egyptians. And the country was called Egypt from the king Sethos. For the word Sethos, they say, is pronounced "Egypt." [679] And Sethos had a brother, by name Armais. He is called Danaus, the same who passed from Egypt to Argos, whom the other authors mention as being of very ancient date. __________________________________________________________________ [679] Or, reading o gar Sethos, "Sethos is also called Egyptus." __________________________________________________________________ Chapter XXI.--Of Manetho's Inaccuracy. And Manetho, who among the Egyptians gave out a great deal of nonsense, and even impiously charged Moses and the Hebrews who accompanied him with being banished from Egypt on account of leprosy, could give no accurate chronological statement. For when he said they were shepherds, and enemies of the Egyptians, he uttered truth indeed, because he was forced to do so. For our forefathers who sojourned in Egypt were truly shepherds, but not lepers. For when they came into the land called Jerusalem, where also they afterwards abode, it is well known how their priests, in pursuance of the appointment of God, continued in the temple, and there healed every disease, so that they cured lepers and every unsoundness. The temple was built by Solomon the king of Judæa. And from Manetho's own statement his chronological error is manifest. (As it is also in respect of the king who expelled them, Pharaoh by name. For he no longer ruled them. For having pursued the Hebrews, he and his army were engulphed in the Red Sea. And he is in error still further, in saying that the shepherds made war against the Egyptians.) For they went out of Egypt, and thenceforth dwelt in the country now called Judæa, 313 [680] years before Danaus came to Argos. And that most people consider him older than any other of the Greeks is manifest. So that Manetho has unwillingly declared to us, by his own writings, two particulars of the truth: first, avowing that they were shepherds; secondly, saying that they went out of the land of Egypt. So that even from these writings Moses and his followers are proved to be 900 or even 1000 years prior to the Trojan war. [681] __________________________________________________________________ [680] The Benedictine editor shows that this should be 393 years. [681] The correct date would be about 400 years. __________________________________________________________________ Chapter XXII.--Antiquity of the Temple. Then concerning the building of the temple in Judæa, which Solomon the king built 566 years after the exodus of the Jews from Egypt, there is among the Tyrians a record how the temple was built; and in their archives writings have been preserved, in which the temple is proved to have existed 143 [682] years 8 months before the Tyrians founded Carthage (and this record was made by Hiram [683] [that is the name of the king of the Tyrians), the son of Abimalus, on account of the hereditary friendship which existed between Hiram and Solomon, and at the same time on account of the surpassing wisdom possessed by Solomon. For they continually engaged with each other in discussing difficult problems. And proof of this exists in their correspondence, which to this day is preserved among the Tyrians, and the writings that passed between them); as Menander the Ephesian, while narrating the history of the Tyrian kingdom, records, speaking thus: "For when Abimalus the king of the Tyrians died, his son Hiram succeeded to the kingdom. He lived 53 years. And Bazorus succeeded him, who lived 43, and reigned 17 years. And after him followed Methuastartus, who lived 54 years, and reigned 12. And after him succeeded his brother Atharymus, who lived 58 years, and reigned 9. He was slain by his brother of the name of Helles, who lived 50 years, and reigned 8 months. He was killed by Juthobalus, priest of Astarte, who lived 40 years, and reigned 12. He was succeeded by his son Bazorus, who lived 45 years, and reigned 7. And to him his son Metten succeeded, who lived 32 years, and reigned 29. Pygmalion, son of Pygmalius succeeded him, who lived 56 years, and reigned 7. [684] And in the 7th year of his reign, his sister, fleeing to Libya, built the city which to this day is called Carthage." The whole period, therefore, from the reign of Hiram to the founding of Carthage, amounts to 155 years and 8 months. And in the 12th year of the reign of Hiram the temple in Jerusalem was built. So that the entire time from the building of the temple to the founding of Carthage was 143 years and 8 months. __________________________________________________________________ [682] Others read 134 years. [683] Literally, Hieromus. [684] In this register it seems that the number of years during which each person lived does not include the years of his reign. __________________________________________________________________ Chapter XXIII.--Prophets More Ancient Than Greek Writers. So then let what has been said suffice for the testimony of the Phoenicians and Egyptians, and for the account of our chronology given by the writers Manetho the Egyptian, and Menander the Ephesian, and also Josephus, who wrote the Jewish war, which they waged with the Romans. For from these very old records it is proved that the writings of the rest are more recent than the writings given to us through Moses, yes, and than the subsequent prophets. For the last of the prophets, who was called Zechariah, was contemporary with the reign of Darius. But even the lawgivers themselves are all found to have legislated subsequently to that period. For if one were to mention Solon the Athenian, he lived in the days of the kings Cyrus and Darius, in the time of the prophet Zechariah first mentioned, who was by many years the last of the prophets. [685] Or if you mention the lawgivers Lycurgus, or Draco, or Minos, Josephus tells us in his writings that the sacred books take precedence of them in antiquity, since even before the reign of Jupiter over the Cretans, and before the Trojan war, the writings of the divine law which has been given to us through Moses were in existence. And that we may give a more accurate exhibition of eras and dates, we will, God helping us, now give an account not only of the dates after the deluge, but also of those before it, so as to reckon the whole number of all the years, as far as possible; tracing up to the very beginning of the creation of the world, which Moses the servant of God recorded through the Holy Spirit. For having first spoken of what concerned the creation and genesis of the world, and of the first man, and all that happened after in the order of events, he signified also the years that elapsed before the deluge. And I pray for favour from the only God, that I may accurately speak the whole truth according to His will, that you and every one who reads this work may be guided by His truth and favour. I will then begin first with the recorded genealogies, and I begin my narration with the first man. [686] __________________________________________________________________ [685] But the meaning here is obscure in the original. Malachi was much later than Zechariah. [686] [Usher, in his Annals, honours our author as the father of Christian chronology, p. 3. Paris, 1673.] __________________________________________________________________ Chapter XXIV.--Chronology from Adam. Adam lived till he begat a son, [687] 230 years. And his son Seth, 205. And his son Enos, 190. And his son Cainan, 170. And his son Mahaleel, 165. And his son Jared, 162. And his son Enoch, 165. And his son Methuselah, 167. And his son Lamech, 188. And Lamech's son was Noah, of whom we have spoken above, who begat Shem when 500 years old. During Noah's life, in his 600th year, the flood came. The total number of years, therefore, till the flood, was 2242. And immediately after the flood, Shem, who was 100 years old, begat Arphaxad. And Arphaxad, when 135 years old, begat Salah. And Salah begat a son when 130. And his son Eber, when 134. And from him the Hebrews name their race. And his son Phaleg begat a son when 130. And his son Reu, when 132. And his son Serug, when 130. And his son Nahor, when 75. And his son Terah, when 70. And his son Abraham, our patriarch, begat Isaac when he was 100 years old. Until Abraham, therefore, there are 3278 years. The fore-mentioned Isaac lived until he begat a son, 60 years, and begat Jacob. Jacob, till the migration into Egypt, of which we have spoken above, lived 130 years. And the sojourning of the Hebrews in Egypt lasted 430 years; and after their departure from the land of Egypt they spent 40 years in the wilderness, as it is called. All these years, therefore, amount to 3,938. And at that time, Moses having died, Jesus the sun of Nun succeeded to his rule, and governed them 27 years. And after Jesus, when the people had transgressed the commandments of God, they served the king of Mesopotamia, by name Chusarathon, 8 years. Then, on the repentance of the people, they had judges: Gothonoel, 40 years; Eglon, 18 years; Aoth, 8 years. Then having sinned, they were subdued by strangers for 20 years. Then Deborah judged them 40 years. Then they served the Midianites 7 years. Then Gideon judged them 40 years; Abimelech, 3 years; Thola, 22 years; Jair, 22 years. Then the Philistines and Ammonites ruled them 18 years. After that Jephthah judged them 6 years; Esbon, 7 years; Ailon, 10 years; Abdon, 8 years. Then strangers ruled them 40 years. Then Samson judged them 20 years. Then there was peace among them for 40 years. Then Samera judged them one year; Eli, 20 years; Samuel, 12 years. __________________________________________________________________ [687] i.e., till he begat Seth. [A fragment of the Chronicon of Julius Africanus, a.d. 232, is given in Routh's Reliquiæ, tom. ii. p. 238, with very rich annotations. pp. 357-509.] __________________________________________________________________ Chapter XXV.--From Saul to the Captivity. And after the judges they had kings, the first named Saul, who reigned 20 years; then David, our forefather, who reigned 40 years. Accordingly, there are to the reign of David [from Isaac] 496 years. And after these kings Solomon reigned, who also, by the will of God, was the first to build the temple in Jerusalem; he reigned 40 years. And after him Rehoboam, 17 years; and after him Abias, 7 years; and after him Asa, 41 years; and after him Jehoshaphat, 25 years; and after him Joram, 8 years; and after him Ahaziah, 1 year; and after him Athaliah, 6 years; and after her Josiah, 40 years; and after him Amaziah, 39 years; and after him Uzziah, 52 years; and after him Jotham, 16 years; and after him Ahaz, 17 years; and after him Hezekiah, 29 years; and after him Manasseh, 55 years; and after him Amon, 2 years; and after him Josiah, 31 years; and after him Jehoahaz, 3 months; and after him Jehoiakim, 11 years. Then another Jehoiakim, 3 months 10 days; and after him Zedekiah, 11 years. And after these kings, the people, continuing in their sins, and not repenting, the king of Babylon, named Nebuchadnezzar, came up into Judæa, according to the prophecy of Jeremiah. He transferred the people of the Jews to Babylon, and destroyed the temple which Solomon had built. And in the Babylonian banishment the people passed 70 years. Until the sojourning in the land of Babylon, there are therefore, in all, 4954 years 6 months and 10 days. And according as God had, by the prophet Jeremiah, foretold that the people should be led captive to Babylon, in like manner He signified beforehand that they should also return into their own land after 70 years. These 70 years then being accomplished, Cyrus becomes king of the Persians, who, according to the prophecy of Jeremiah, issued a decree in the second year of his reign, enjoining by his edict that all Jews who were in his kingdom should return to their own country, and rebuild their temple to God, which the fore-mentioned king of Babylon had demolished. Moreover, Cyrus, in compliance with the instructions of God, gave orders to his own bodyguards, Sabessar and Mithridates, that the vessels which had been taken out of the temple of Judæa by Nebuchadnezzar should be restored, and placed again in the temple. In the second year, therefore, of Darius are fulfilled the 70 years which were foretold by Jeremiah. __________________________________________________________________ Chapter XXVI.--Contrast Between Hebrew and Greek Writings. Hence one can see how our sacred writings are shown to be more ancient and true than those of the Greeks and Egyptians, or any other historians. For Herodotus and Thucydides, as also Xenophon, and most other historians, began their relations from about the reign of Cyrus and Darius, not being able to speak with accuracy of prior and ancient times. For what great matters did they disclose if they spoke of Darius and Cyrus, barbarian kings, or of the Greeks Zopyrus and Hippias, or of the wars of the Athenians and Lacedæmonians, or the deeds of Xerxes or of Pausanias, who ran the risk of starving to death in the temple of Minerva, or the history of Themistocles and the Peloponnesian war, or of Alcibiades and Thrasybulus? For my purpose is not to furnish mere matter of much talk, but to throw light upon the number of years from the foundation of the world, and to condemn the empty labour and trifling of these authors, because there have neither been twenty thousand times ten thousand years from the flood to the present time, as Plato said, affirming that there had been so many years; nor yet 15 times 10,375 years, as we have already mentioned Apollonius the Egyptian gave out; nor is the world uncreated, nor is there a spontaneous production of all things, as Pythagoras and the rest dreamed; but, being indeed created, it is also governed by the providence of God, who made all things; and the whole course of time and the years are made plain to those who wish to obey the truth. [688] Lest, then, I seem to have made things plain up to the time of Cyrus, and to neglect the subsequent periods, as if through inability to exhibit them, I will endeavour, by God's help, to give an account, according to my ability, of the course of the subsequent times. __________________________________________________________________ [688] [Usher notes this as affirmed in general terms only, and qualified afterwards, in cap. xxix, infra, note i, p. 121.] __________________________________________________________________ Chapter XXVII.--Roman Chronology to the Death of M. Aurelius. When Cyrus, then, had reigned twenty-nine years, and had been slain by Tomyris in the country of the Massagetæ, this being in the 62d Olympiad, then the Romans began to increase in power, God strengthening them, Rome having been founded by Romulus, the reputed child of Mars and Ilia, in the 7th Olympiad, on the 21st day of April, the year being then reckoned as consisting of ten months. Cyrus, then, having died, as we have already said, in the 62d Olympiad, this date falls 220 A.U.C., in which year also Tarquinius, surnamed Superbus, reigned over the Romans, who was the first who banished Romans and corrupted the youth, and made eunuchs of the citizens, and, moreover, first defiled virgins, and then gave them in marriage. On this account he was fitly called Superbus in the Roman language, and that is translated "the Proud." For he first decreed that those who saluted him should have their salute acknowledged by some one else. He reigned twenty-five years. After him yearly consuls were introduced, tribunes also and ediles for 453 years, whose names we consider it long and superfluous to recount. For if any one is anxious to learn them, he will ascertain them from the tables which Chryserus the nomenclator compiled: he was a freedman of Aurelius Verus, who composed a very lucid record of all things, both names and dates, from the rounding of Rome to the death of his own patron, the Emperor Verus. The annual magistrates ruled the Romans, as we say, for 453 years. Afterwards those who are called emperors began in this order: first, Caius Julius, who reigned 3 years 4 months 6 days; then Augustus, 56 years 4 months 1 day; Tiberius, 22 years; then another Caius, 3 years 8 months 7 days; Claudius, 23 years 8 months 24 days; Nero, 13 years 6 months 58 days; Galba, 2 years 7 months 6 days; Otho, 3 months 5 days; Vitellius, 6 months 22 days; Vespasian, 9 years 11 months 22 days; Titus, 2 years 22 days; Domitian, 15 years 5 months 6 days; Nerva, 1 year 4 months 10 days; Trajan, 19 years 6 months 16 days; Adrian, 20 years 10 months 28 days; Antoninus, 22 years 7 months 6 days; Verus, 19 years 10 days. The time therefore of the Cæsars to the death of the Emperor Verus is 237 years 5 days. From the death of Cyrus, therefore, and the reign of Tarquinius Superbus, to the death of the Emperor Verus, the whole time amounts to 744 years. __________________________________________________________________ Chapter XXVIII.--Leading Chronological Epochs. And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days. [689] __________________________________________________________________ [689] [As Verus died a.d. 169, the computation of our author makes the creation, b.c. 5529. Hales, who says b.c. 5411, inspires us with great respect for Theophilus, by the degree of accuracy he attained, using (the LXX.) the same authority as his base. Slight variations in the copies used in his day might have led, one would think, to greater discrepancies.] __________________________________________________________________ Chapter XXIX.--Antiquity of Christianity. These periods, then, and all the above-mentioned facts, being viewed collectively, one can see the antiquity of the prophetical writings and the divinity of our doctrine, that the doctrine is not recent, nor our tenets mythical and false, as some think; but very ancient and true. For Thallus mentioned Belus, king of the Assyrians, and Saturn, son of Titan, alleging that Belus with the Titans made war against Jupiter and the so-called gods in his alliance; and on this occasion he says that Gyges, being defeated, fled to Tartessus. At that time Gyges ruled over that country, which then was called Acte, but now is named Attica. And whence the other countries and cities derived their names, we think it unnecessary to recount, especially to you who are acquainted with history. That Moses, and not he only, but also most of the prophets who followed him, is proved to be older than all writers, and than Saturn and Belus and the Trojan war, is manifest. For according to the history of Thallus, Belus is found to be 322 years prior to the Trojan war. But we have shown above that Moses lived somewhere about 900 or 1000 years before the sack of Troy. And as Saturn and Belus flourished at the same time, most people do not know which is Saturn and which is Belus. Some worship Saturn, and call him Bel or Bal, especially the inhabitants of the eastern countries, for they do not know who either Saturn or Belus is. And among the Romans he is called Saturn, for neither do they know which of the two is more ancient--Saturn or Bel. So far as regards the commencement of the Olympiads, they say that the observance dates from Iphitus, but according to others from Linus, who is also called Ilius. The order which the whole number of years and Olympiads holds, we have shown above. I think I have now, according to my ability, accurately discoursed both of the godlessness of your practices, [690] and of the whole number of the epochs of history. For if even a chronological error has been committed by us, of, e.g., 50 or 100, or even 200 years, yet not of thousands and tens of thousands, as Plato and Apollonius and other mendacious authors have hitherto written. And perhaps our knowledge of the whole number of the years is not quite accurate, because the odd months and days are not set down in the sacred books. [691] But so far as regards the periods we speak of, we are corroborated by Berosus, [692] the Chaldæan philosopher, who made the Greeks acquainted with the Chaldæan literature, and uttered some things concerning the deluge, and many other points of history, in agreement with Moses; and with the prophets Jeremiah and Daniel also, he spoke in a measure of agreement. For he mentioned what happened to the Jews under the king of the Babylonians, whom he calls Abobassor, and who is called by the Hebrews Nebuchadnezzar. And he also spoke of the temple of Jerusalem; how it was desolated by the king of the Chaldæans, and that the foundations of the temple having been laid the second year of the reign of Cyrus, the temple was completed in the second year of the reign of Darius. __________________________________________________________________ [690] Another reading gives, "both of the antiquity of our religion." [691] [Usher quotes this concession as to the akribeia or minute delicacy he could not attain. Ut supra, p. 119, [10]note 1.] [692] Berosus flourished in the reign of Alexander the Great. __________________________________________________________________ Chapter XXX.--Why the Greeks Did Not Mention Our Histories. But the Greeks make no mention of the histories which give the truth: first, because they themselves only recently became partakers of the knowledge of letters; and they themselves own it, alleging that letters were invented, some say among the Chaldæans, and others with the Egyptians, and others again say that they are derived from the Phoenicians. And secondly, because they sinned, and still sin, in not making mention of God, but of vain and useless matters. For thus they most heartily celebrate Homer and Hesiod, and the rest of the poets, but the glory of the incorruptible and only God they not only omit to mention, but blaspheme; yes, and they persecuted, and do daily persecute, those who worship Him. And not only so, but they even bestow prizes and honours on those who in harmonious language insult God; but of those who are zealous in the pursuit of virtue and practice a holy life, some they stoned, some they put to death, and up to the present time they subject them to savage tortures. Wherefore such men have necessarily lost the wisdom of God, and have not found the truth. If you please, then, study these things carefully, that you may have a compendium [693] and pledge of the truth. __________________________________________________________________ [693] Otto prefers sumboulon instead of sumbolon , on the authority of one ms. The sense then is, "that you may have a counsellor and pledge of the truth,"--the counsellor and pledge of the truth being the book written by Theophilus for Autolycus. [This has been supposed to mean, "that you may have a token and pledge (or earnest) of the truth," i.e., in Christian baptism. Our author uses St. Paul's word (arrhabon), "the earnest of the spirit," as in 2 Cor. i. 22, and Eph. 1.14.] __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Writings of Athenagoras __________________________________________________________________ __________________________________________________________________ Introductory Note to the Writings of Athenagoras __________________________________________________________________ [Translated by the Rev. B. P. Pratten.] [a.d. 177.] In placing Athenagoras here, somewhat out of the order usually accepted, I commit no appreciable violence against chronology, and I gain a great advantage for the reader. To some extent we must recognise, in collocation, the principles of affinity and historic growth. Closing up the bright succession of the earlier Apologists, this favourite author affords also a fitting introduction to the great founder of the Alexandrian School, who comes next into view. His work opens the way for Clement's elaboration of Justin's claim, that the whole of philosophy is embraced in Christianity. It is charming to find the primal fountains of Christian thought uniting here, to flow on for ever in the widening and deepening channel of Catholic orthodoxy, as it gathers into itself all human culture, and enriches the world with products of regenerated mind, harvested from its overflow into the fields of philosophy and poetry and art and science. More of this when we come to Clement, that man of genius who introduced Christianity to itself, as reflected in the burnished mirror of his intellect. Shackles are falling from the persecuted and imprisoned faculties of the faithful, and soon the Faith is to speak out, no more in tones of apology, but as mistress of the human mind, and its pilot to new worlds of discovery and broad domains of conquest. All hail the freedom with which, henceforth, Christians are to assume the overthrow of heathenism as a foregone conclusion. The distasteful exposure of heresies was the inevitable task after the first victory. It was the chase and following-up of the adversary in his limping and cowardly retreat, "the scattering of the rear of darkness." With Athenagoras, we touch upon tokens of things to come; we see philosophy yoked to the chariot of Messiah; we begin to realize that sibylline surrender of outworn Paganism, and its forecast of an era of light:-- "Magnus ab integro sæclorum nascitur ordo, . . . . . . . . . . . . . . . . quo ferrea primum Desinet, ac toto surget gens aurea mundo." In Athenagoras, whose very name is a retrospect, we discover a remote result of St. Paul's speech on Mars Hill. The apostle had cast his bread upon the waters of Ilissus and Cephisus to find it after many days. "When they heard of the resurrection of the dead, some mocked;" but here comes a philosopher, from the Athenian agora, a convert to St. Paul's argument in his Epistle to the Corinthians, confessing "the unknown God," demolishing the marble mob of deities that so "stirred the apostle's spirit within him," and teaching alike the Platonist and the Stoic to sit at the feet of Jesus. "Dionysius the Areopagite, and the woman named Damaris," are no longer to be despised as the scanty first-fruits of Attica. They too have found a voice in this splendid trophy of the Gospel; and, "being dead, they yet speak" through him. To the meagre facts of his biography, which appear below, there is nothing to be added; [694] and I shall restrain my disposition to be a commentator, within the limits of scanty notations. In the notes to Tatian and Theophilus, I have made the student acquainted with that useful addition to his treatise on Justin Martyr, in which the able and judicious Bishop Kaye harmonizes those authors with Justin. The same harmony enfolds the works of Athenagoras, [695] and thus affords a synopsis of Christian teaching under the Antonines; in which precision of theological language is yet unattained, but identity of faith is clearly exhibited. While the Germans are furnishing the scholar with critical editions of the ancients, invaluable for their patient accumulations of fact and illustration, they are so daring in theory and conjecture when they come to exposition, that one enjoys the earnest and wholesome tone of sober comment that distinguishes the English theologian. It has the great merit of being inspired by profound sympathy with primitive writers, and unadulterated faith in the Scriptures. Too often a German critic treats one of these venerable witnesses, who yet live and yet speak, as if they were dead subjects on the dissecting-table. They cut and carve with anatomical display, and use the microscope with scientific skill; but, oh! how frequently they surrender the saints of God as mere corpses, into the hands of those who count them victims of a blind faith in a dead Christ. It will not be necessary, after my quotations from Kaye in the foregoing sheets, to do more than indicate similar illustrations of Athenagoras to be found in his pages. The dry version often requires lubrications of devoutly fragrant exegesis; and providentially they are at hand in that elaborate but modest work, of which even this generation should not be allowed to lose sight. The annotations of Conrad Gesner and Henry Stephans would have greatly enriched this edition, had I been permitted to enlarge the work by adding a version of them. They are often curious, and are supplemented by the interesting letter of Stephans to Peter Nannius, "the eminent pillar of Louvain," on the earliest copies of Athenagoras, from which modern editions have proceeded. The Paris edition of Justin Martyr (1615) contains these notes, as well as the Greek of Tatian, Theophilus, and Athenagoras, with a Latin rendering. As Bishop Kaye constantly refers to this edition, I have considered myself fortunate in possessing it; using it largely in comparing his learned comments with the Edinburgh Version. A few words as to the noble treatise of our author, on the Resurrection. As a firm and loving voice to this keynote of Christian faith, it rings like an anthem through all the variations of his thought and argument. Comparing his own blessed hope with the delusions of a world lying in wickedness, and looking stedfastly to the life of the world to come, what a sublime contrast we find in this figure of Christ's witness to the sensual life of the heathen, and even to the groping wisdom of the Attic sages. I think this treatise a sort of growth from the mind of one who had studied in the Academe, pitying yet loving poor Socrates and his disciples. Yet more, it is the outcome of meditation on that sad history in the Acts, which expounds St. Paul's bitter reminiscences, when he says that his gospel was, "to the Greeks, foolishness." They never "heard him again on this matter." He left them under the confused impressions they had expressed in the agora, when they said, "he seemeth to be a setter-forth of new gods." St. Luke allows himself a smile only half suppressed when he adds, "because he preached unto them Jesus and Anastasis," which in their ears was only a barbarian echo to their own Phoebus and Artemis; and what did Athenians want of any more wares of that sort, especially under the introduction of a poor Jew from parts unknown? Did the apostle's prophetic soul foresee Athenagoras, as he "departed from among them"? However that may be, his blessed Master "knew what he would do." He could let none of Paul's words fall to the ground, without taking care that some seeds should bring forth fruit a thousand-fold. Here come the sheaves at last. Athenagoras proves, also, what our Saviour meant, when he said to the Galileans, "Ye are the light of the world." The following is the original Introductory Notice:-- It is one of the most singular facts in early ecclesiastical history, that the name of Athenagoras is scarcely ever mentioned. Only two references to him and his writings have been discovered. One of these occurs in the work of Methodius, On the Resurrection of the Body, as preserved by Epiphanius (Hoer., lxiv.) and Photius (Biblioth., ccxxxiv.). The other notice of him is found in the writings [696] of Philip of Side, in Pamphylia, who flourished in the early part of the fifth century. It is very remarkable that Eusebius should have been altogether silent regarding him; and that writings, so elegant and powerful as are those which still exist under his name, should have been allowed in early times to sink into almost entire oblivion. We know with certainty regarding Athenagoras, that he was an Athenian philosopher who had embraced Christianity, and that his Apology, or, as he styles it, "Embassy" (presbeia), was presented to the Emperors Aurelius and Commodus about a.d. 177. He is supposed to have written a considerable number of works, but the only other production of his extant is his treatise on the Resurrection. It is probable that this work was composed somewhat later than the Apology (see chap. xxxvi.), though its exact date cannot be determined. Philip of Side also states that he preceded Pantænus as head of the catechetical school at Alexandria; but this is probably incorrect, and is contradicted by Eusebius. A more interesting and perhaps well-rounded statement is made by the same writer respecting Athenagoras, to the effect that he was won over to Christianity while reading the Scriptures in order to controvert them. [697] Both his Apology and his treatise on the Resurrection display a practiced pen and a richly cultured mind. He is by far the most elegant, and certainly at the same time one of the ablest, of the early Christian Apologists. __________________________________________________________________ [694] But Lardner tells the whole story much better. Credibility, vol. ii. p. 193. [695] The dogmatic value of a patristic quotation depends on the support it finds in other Fathers, under the supremacy of Scripture: hence the utility of Kaye's collocations. [696] The fragment in which the notice occurs was extracted from the works of Philip by some unknown writer. It is published as an appendix to Dodwell's Dissertationes in Irenæum. [697] [Here a picture suggests itself. We go back to the times of Hadrian. A persecution is raging against the "Nazarenes." A boyish, but well-cultured Athenian saunters into the market-place to hear some new thing. They are talking of those enemies of the human race, the Christians. Curiosity leads him to their assemblies. He finds them keeping the feast of the resurrection. Quadratus is preaching. He mocks, but is persuaded to open one of St. Paul's Epistles. "What will this babbler say?" He reads the fifteenth chapter of First Corinthians, and resents it with all the objections still preserved in his pages. One can see him inquiring more about this Paul, and reading the seventeenth chapter of the Acts. What an animated description of his own Athens, and in what a new light it reflects the familiar scenes! He must refute this Paul. But, when he undertakes it, he falls in love when the intrepid assailant of the gods of Greece. Scales fall from his own eyes. How he sees it all at last, we find in the two works here presented, corresponding as they do, first and last, with the two parts of the apostle's speech to the men of Athens.] __________________________________________________________________ A Plea [698] For the Christians By Athenagoras the Athenian: Philosopher and Christian __________________________________________________________________ To the Emperors Marcus Aurelius Anoninus and Lucius Aurelius Commodus, conquerors of Armenia and Sarmatia, and more than all, philosophers. __________________________________________________________________ Chapter I.--Injustice Shown Towards the Christians. In your empire, greatest of sovereigns, different nations have different customs and laws; and no one is hindered by law or fear of punishment from following his ancestral usages, however ridiculous these may be. A citizen of Ilium calls Hector a god, and pays divine honours to Helen, taking her for Adrasteia. The Lacedæmonian venerates Agamemnon as Zeus, and Phylonoë the daughter of Tyndarus; and the man of Tenedos worships Tennes. [699] The Athenian sacrifices to Erechtheus as Poseidon. The Athenians also perform religious rites and celebrate mysteries in honour of Agraulus and Pandrosus, women who were deemed guilty of impiety for opening the box. In short, among every nation and people, men offer whatever sacrifices and celebrate whatever mysteries they please. The Egyptians reckon among their gods even cats, and crocodiles, and serpents, and asps, and dogs. And to all these both you and the laws give permission so to act, deeming, on the one hand, that to believe in no god at all is impious and wicked, and on the other, that it is necessary for each man to worship the gods he prefers, in order that through fear of the deity, men may be kept from wrong-doing. But why--for do not, like the multitude, be led astray by hearsay--why is a mere name odious to you? [700] Names are not deserving of hatred: it is the unjust act that calls for penalty and punishment. And accordingly, with admiration of your mildness and gentleness, and your peaceful and benevolent disposition towards every man, individuals live in the possession of equal rights; and the cities, according to their rank, share in equal honour; and the whole empire, under your intelligent sway, enjoys profound peace. But for us who are called Christians [701] you have not in like manner cared; but although we commit no wrong--nay, as will appear in the sequel of this discourse, are of all men most piously and righteously disposed towards the Deity and towards your government--you allow us to be harassed, plundered, and persecuted, the multitude making war upon us for our name alone. We venture, therefore, to lay a statement of our case before you--and you will learn from this discourse that we suffer unjustly, and contrary to all law and reason--and we beseech you to bestow some consideration upon us also, that we may cease at length to be slaughtered at the instigation of false accusers. For the fine imposed by our persecutors does not aim merely at our property, nor their insults at our reputation, nor the damage they do us at any other of our greater interests. These we hold in contempt, though to the generality they appear matters of great importance; for we have learned, not only not to return blow for blow, nor to go to law with those who plunder and rob us, but to those who smite us on one side of the face to offer the other side also, and to those who take away our coat to give likewise our cloak. But, when we have surrendered our property, they plot against our very bodies and souls, [702] pouring upon us wholesale charges of crimes of which we are guiltless even in thought, but which belong to these idle praters themselves, and to the whole tribe of those who are like them. __________________________________________________________________ [699] There are here many varieties of reading: we have followed the text suggested by Gesner. [700] We here follow the text of Otto; others read hemin. [701] [Kaye, 153.] [702] [For three centuries the faithful were made witnesses for Jesus and the resurrection, even unto death; with "spoiling of their goods," not only, but dying daily, and "counted as sheep for the slaughter." What can refuse such testimony? They conquered through suffering. The reader will be pleased with this citation from an author, the neglect of whose heavenly writings is a sad token of spiritual decline in the spirit of our religion:-- "The Lord is sure of His designed advantages out of the sufferings of His Church and of His saints for His name. He loses nothing, and they lose nothing; but their enemies, when they rage most and prevail most, are ever the greatest losers. His own glory grows, the graces of His people grow; yea, their very number grows, and that, sometimes, most by their greatest sufferings. This was evident in the first ages of the Christian Church. Where were the glory of so much invincible love and patience, if they had not been so put to it?" Leighton, Comm. on St. Peter, Works, vol. iv. p. 478. West's admirable edition, London, Longmans, 1870.] __________________________________________________________________ Chapter II.--Claim to Be Treated as Others are When Accused. If, indeed, any one can convict us of a crime, be it small or great, we do not ask to be excused from punishment, but are prepared to undergo the sharpest and most merciless inflictions. But if the accusation relates merely to our name--and it is undeniable, that up to the present time the stories told about us rest on nothing better than the common undiscriminating popular talk, nor has any Christian [703] been convicted of crime--it will devolve on you, illustrious and benevolent and most learned sovereigns, to remove by law this despiteful treatment, so that, as throughout the world both individuals and cities partake of your beneficence, we also may feel grateful to you, exulting that we are no longer the victims of false accusation. For it does not comport with your justice, that others when charged with crimes should not be punished till they are convicted, but that in our case the name we bear should have more force than the evidence adduced on the trial, when the judges, instead of inquiring whether the person arraigned have committed any crime, vent their insults on the name, as if that were itself a crime. [704] But no name in and by itself is reckoned either good or bad; names appear bad or good according as the actions underlying them are bad or good. You, however, have yourselves a clear knowledge of this, since you are well instructed in philosophy and all learning. For this reason, too, those who are brought before you for trial, though they may be arraigned on the gravest charges, have no fear, because they know that you will inquire respecting their previous life, and not be influenced by names if they mean nothing, nor by the charges contained in the indictments if they should be false: they accept with equal satisfaction, as regards its fairness, the sentence whether of condemnation or acquittal. What, therefore, is conceded as the common right of all, we claim for ourselves, that we shall not be hated and punished because we are called Christians (for what has the name [705] to do with our being bad men?), but be tried on any charges which may be brought against us, and either be released on our disproving them, or punished if convicted of crime--not for the name (for no Christian is a bad man unless he falsely profess our doctrines), but for the wrong which has been done. It is thus that we see the philosophers judged. None of them before trial is deemed by the judge either good or bad on account of his science or art, but if found guilty of wickedness he is punished, without thereby affixing any stigma on philosophy (for he is a bad man for not cultivating philosophy in a lawful manner, but science is blameless), while if he refutes the false charges he is acquitted. Let this equal justice, then, be done to us. Let the life of the accused persons be investigated, but let the name stand free from all imputation. I must at the outset of my defence entreat you, illustrious emperors, to listen to me impartially: not to be carried away by the common irrational talk and prejudge the case, but to apply your desire of knowledge and love of truth to the examination of our doctrine also. Thus, while you on your part will not err through ignorance, we also, by disproving the charges arising out of the undiscerning rumour of the multitude, shall cease to be assailed. __________________________________________________________________ [703] [Kaye, 154.] [704] [Tatian, cap. xxvii., supra, p. 76.] [705] [Tatian, cap. xxvii., supra, p. 76.] __________________________________________________________________ Chapter III.--Charges Brought Against the Christians. Three things are alleged against us: atheism, Thyestean feasts, [706] OEdipodean intercourse. But if these charges are true, spare no class: proceed at once against our crimes; destroy us root and branch, with our wives and children, if any Christian [707] is found to live like the brutes. And yet even the brutes do not touch the flesh of their own kind; and they pair by a law of nature, and only at the regular season, not from simple wantonness; they also recognise those from whom they receive benefits. If any one, therefore, is more savage than the brutes, what punishment that he can endure shall be deemed adequate to such offences? But, if these things are only idle tales and empty slanders, originating in the fact that virtue is opposed by its very nature to vice, and that contraries war against one another by a divine law (and you are yourselves witnesses that no such iniquities are committed by us, for you forbid informations to be laid against us), it remains for you to make inquiry concerning our life, our opinions, our loyalty and obedience to you and your house and government, and thus at length to grant to us the same rights (we ask nothing more) as to those who persecute us. For we shall then conquer them, unhesitatingly surrendering, as we now do, our very lives for the truth's sake. __________________________________________________________________ [706] [See cap. xxxi. Our Lord was "perfect man," yet our author resents the idea of eating the flesh of one's own kind as worse than brutal. As to the Eucharist the inference is plain.] [707] Thus Otto; others read, "if any one of men." __________________________________________________________________ Chapter IV.--The Christians are Not Atheists, But Acknowledge One Only God. As regards, first of all, the allegation that we are atheists--for I will meet the charges one by one, that we may not be ridiculed for having no answer to give to those who make them--with reason did the Athenians adjudge Diagoras guilty of atheism, in that he not only divulged the Orphic doctrine, and published the mysteries of Eleusis and of the Cabiri, and chopped up the wooden statue of Hercules to boil his turnips, but openly declared that there was no God at all. But to us, who distinguish God from matter, [708] and teach that matter is one thing and God another, and that they are separated by a wide interval (for that the Deity is uncreated and eternal, to be beheld by the understanding and reason alone, while matter is created and perishable), is it not absurd to apply the name of atheism? If our sentiments were like those of Diagoras, while we have such incentives to piety--in the established order, the universal harmony, the magnitude, the colour, the form, the arrangement of the world--with reason might our reputation for impiety, as well as the cause of our being thus harassed, be charged on ourselves. But, since our doctrine acknowledges one God, the Maker of this universe, who is Himself uncreated (for that which is does not come to be, but that which is not) but has made all things by the Logos which is from Him, we are treated unreasonably in both respects, in that we are both defamed and persecuted. __________________________________________________________________ [708] [Kaye, p. 7.] __________________________________________________________________ Chapter V.--Testimony of the Poets to the Unity of God. [709] Poets and philosophers have not been voted atheists for inquiring concerning God. Euripides, speaking of those who, according to popular preconception, are ignorantly called gods, says doubtingly:-- "If Zeus indeed does reign in heaven above, He ought not on the righteous ills to send." [710] But speaking of Him who is apprehended by the understanding as matter of certain knowledge, he gives his opinion decidedly, and with intelligence, thus:-- "Seest thou on high him who, with humid arms, Clasps both the boundless ether and the earth? Him reckon Zeus, and him regard as God." [711] For, as to these so-called gods, he neither saw any real existences, to which a name is usually assigned, underlying them ("Zeus," for instance: "who Zeus is I know not, but by report"), nor that any names were given to realities which actually do exist (for of what use are names to those who have no real existences underlying them?); but Him he did see by means of His works, considering with an eye to things unseen the things which are manifest in air, in ether, on earth. Him therefore, from whom proceed all created things, and by whose Spirit they are governed, he concluded to be God; and Sophocles agrees with him, when he says:-- "There is one God, in truth there is but one, Who made the heavens, and the broad earth beneath." [712] [Euripides is speaking] of the nature of God, which fills His works with beauty, and teaching both where God must be, and that He must be One. __________________________________________________________________ [709] [De Maistre, who talks nothing but sophistry when he rides his hobby, and who shocked the pope himself by his fanatical effort to demonstrate the papal system, is, nevertheless, very suggestive and interesting when he condescends to talk simply as a Christian. See his citations showing the heathen consciousness of one Supreme Being. Soirées de St. Pétersbourg, vol. i. pp. 225, 280; vol. ii. pp. 379, 380.] [710] From an unknown play. [711] From an unknown play; the original is ambiguous; comp. Cic. De Nat Deorum, ii. c. 25, where the words are translated--"Seest thou this boundless ether on high which embraces the earth in its moist arms? Reckon this Zeus." Athenagoras cannot so have understood Euripides. [712] Not found in his extant works. __________________________________________________________________ Chapter VI.--Opinions of the Philosophers as to the One God. Philolaus, too, when he says that all things are included in God as in a stronghold, teaches that He is one, and that He is superior to matter. Lysis and Opsimus [713] thus define God: the one says that He is an ineffable number, the other that He is the excess of the greatest number beyond that which comes nearest to it. So that since ten is the greatest number according to the Pythagoreans, being the Tetractys, [714] and containing all the arithmetic and harmonic principles, and the Nine stands next to it, God is a unit--that is, one. For the greatest number exceeds the next least by one. Then there are Plato and Aristotle--not that I am about to go through all that the philosophers have said about God, as if I wished to exhibit a complete summary of their opinions; for I know that, as you excel all men in intelligence and in the power of your rule, in the same proportion do you surpass them all in an accurate acquaintance with all learning, cultivating as you do each several branch with more success than even those who have devoted themselves exclusively to any one. But, inasmuch as it is impossible to demonstrate without the citation of names that we are not alone in confining the notion of God to unity, I have ventured on an enumeration of opinions. Plato, then, says, "To find out the Maker and Father of this universe is difficult; and, when found, it is impossible to declare Him to all," [715] conceiving of one uncreated and eternal God. And if he recognises others as well, such as the sun, moon, and stars, yet he recognises them as created: "gods, offspring of gods, of whom I am the Maker, and the Father of works which are indissoluble apart from my will; but whatever is compounded can be dissolved." [716] If, therefore, Plato is not an atheist for conceiving of one uncreated God, the Framer of the universe, neither are we atheists who acknowledge and firmly hold that He is God who has framed all things by the Logos, and holds them in being by His Spirit. Aristotle, again, and his followers, recognising the existence of one whom they regard as a sort of compound living creature (zoon), speak of God as consisting of soul and body, thinking His body to be the etherial space and the planetary stars and the sphere of the fixed stars, moving in circles; but His soul, the reason which presides over the motion of the body, itself not subject to motion, but becoming the cause of motion to the other. The Stoics also, although by the appellations they employ to suit the changes of matter, which they say is permeated by the Spirit of God, they multiply the Deity in name, yet in reality they consider God to be one. [717] For, if God is an artistic fire advancing methodically to the production of the several things in the world, embracing in Himself all the seminal principles by which each thing is produced in accordance with fate, and if His Spirit pervades the whole world, then God is one according to them, being named Zeus in respect of the fervid part (to zeon) of matter, and Hera in respect of the air (ho aer), and called by other names in respect of that particular part of matter which He pervades. __________________________________________________________________ [713] Common text has opsei; we follow the text of Otto. [Gesner notes this corruption, and conjectures that it should be the name of some philosopher.] [714] One, two, three, and four together forming ten. [715] Timæus, p. 28, C. [716] Timæus, p. 41, A. [717] [We must not wonder at the scant praise accorded by the Apologists to the truths embedded everywhere in Plato and other heathen writers. They felt intensely, that "the world, by wisdom, knew not God; and that it was their own mission to lead men to the only source of true philosophy.] __________________________________________________________________ Chapter VII.--Superiority of the Christian Doctrine Respecting God. Since, therefore, the unity of the Deity is confessed by almost all, even against their will, when they come to treat of the first principles of the universe, and we in our turn likewise assert that He who arranged this universe is God,--why is it that they can say and write with impunity what they please concerning the Deity, but that against us a law lies in force, though we are able to demonstrate what we apprehend and justly believe, namely that there is one God, with proofs and reason accordant with truth? For poets and philosophers, as to other subjects so also to this, have applied themselves in the way of conjecture, moved, by reason of their affinity with the afflatus from God, [718] each one by his own soul, to try whether he could find out and apprehend the truth; but they have not been found competent fully to apprehend it, because they thought fit to learn, not from God concerning God, but each one from himself; hence they came each to his own conclusion respecting God, and matter, and forms, and the world. But we have for witnesses of the things we apprehend and believe, prophets, men who have pronounced concerning God and the things of God, guided by the Spirit of God. And you too will admit, excelling all others as you do in intelligence and in piety towards the true God (to ontos theion), that it would be irrational for us to cease to believe in the Spirit from God, who moved the mouths of the prophets like musical instruments, and to give heed to mere human opinions. __________________________________________________________________ [718] [See cap. xxx., infra. Important, as showing the degree of value attributed by the Fathers to the Sibylline and Orphic sayings. Comp. Kaye, p. 177.] __________________________________________________________________ Chapter VIII.--Absurdities of Polytheism. As regards, then, the doctrine that there was from the beginning one God, the Maker of this universe, consider it in this wise, that you may be acquainted with the argumentative grounds also of our faith. If there were from the beginning two or more gods, they were either in one and the same place, or each of them separately in his own. In one and the same place they could not be. For, if they are gods, they are not alike; but because they are uncreated they are unlike: for created things are like their patterns; but the uncreated are unlike, being neither produced from any one, nor formed after the pattern of any one. Hand and eye and foot are parts of one body, making up together one man: is God in this sense one? [719] And indeed Socrates was compounded and divided into parts, just because he was created and perishable; but God is uncreated, and, impassible, and indivisible--does not, therefore, consist of parts. But if, on the contrary, each of them exists separately, since He that made the world is above the things created, and about the things He has made and set in order, where can the other or the rest be? For if the world, being made spherical, is confined within the circles of heaven, and the Creator of the world is above the things created, managing that [720] by His providential care of these, what place is there for the second god, or for the other gods? For he is not in the world, because it belongs to the other; nor about the world, for God the Maker of the world is above it. But if he is neither in the world nor about the world (for all that surrounds it is occupied by this one [721] ), where is he? Is he above the world and [the first] God? In another world, or about another? But if he is in another or about another, then he is not about us, for he does not govern the world; nor is his power great, for he exists in a circumscribed space. But if he is neither in another world (for all things are filled by the other), nor about another (for all things are occupied by the other), he clearly does not exist at all, for there is no place in which he can be. Or what does he do, seeing there is another to whom the world belongs, and he is above the Maker of the world, and yet is neither in the world nor about the world? Is there, then, some other place where he can stand? But God, and what belongs to God, are above him. And what, too, shall be the place, seeing that the other fills the regions which are above the world? Perhaps he exerts a providential care? [By no means.] And yet, unless he does so, he has done nothing. If, then, he neither does anything nor exercises providential care, and if there is not another place in which he is, then this Being of whom we speak is the one God from the beginning, and the sole Maker of the world. __________________________________________________________________ [719] i.e., Do several gods make up one God?--Otto. Others read affirmatively, "God is one." [720] i.e., the world. [721] i.e., the Creator, or first God. __________________________________________________________________ Chapter IX.--The Testimony of the Prophets. If we satisfied ourselves with advancing such considerations as these, our doctrines might by some be looked upon as human. But, since the voices of the prophets confirm our arguments--for I think that you also, with your great zeal for knowledge, and your great attainments in learning, cannot be ignorant of the writings either of Moses or of Isaiah and Jeremiah, and the other prophets, who, lifted in ecstasy above the natural operations of their minds by the impulses of the Divine Spirit, uttered the things with which they were inspired, the Spirit making use of them as a flute-player [722] breathes into a flute;--what, then, do these men say? "The Lord is our God; no other can be compared with Him." [723] And again: "I am God, the first and the last, and besides Me there is no God." [724] In like manner: "Before Me there was no other God, and after Me there shall be none; I am God, and there is none besides Me." [725] And as to His greatness: "Heaven is My throne, and the earth is the footstool of My feet: what house will ye build for Me, or what is the place of My rest?" [726] But I leave it to you, when you meet with the books themselves, to examine carefully the prophecies contained in them, that you may on fitting grounds defend us from the abuse cast upon us. __________________________________________________________________ [722] [Kaye, 179. An important comment; comp. cap. vii., supra.] [723] Isa. xli. 4; Ex. xx. 2, 3 (as to sense). [724] Isa. xliv. 6. [725] Isa. xliii. 10, 11. [726] Isa. lxvi. 1. __________________________________________________________________ Chapter X.--The Christians Worship the Father, Son, and Holy Ghost. That we are not atheists, therefore, seeing that we acknowledge one God, uncreated, eternal, invisible, impassible, incomprehensible, illimitable, who is apprehended by the understanding only and the reason, who is encompassed by light, and beauty, and spirit, and power ineffable, by whom the universe has been created through His Logos, and set in order, and is kept in being--I have sufficiently demonstrated. [I say "His Logos"], for we acknowledge also a Son of God. Nor let any one think it ridiculous that God should have a Son. For though the poets, in their fictions, represent the gods as no better than men, our mode of thinking is not the same as theirs, concerning either God the Father or the Son. But the Son of God is the Logos of the Father, in idea and in operation; for after the pattern of Him and by Him [727] were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding and reason (nous kai logos) of the Father is the Son of God. But if, in your surpassing intelligence, [728] it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind [nous], had the Logos in Himself, being from eternity instinct with Logos [logikos]); but inasmuch as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes, and an inactive earth, the grosser particles being mixed up with the lighter. The prophetic Spirit also agrees with our statements. "The Lord," it says, "made me, the beginning of His ways to His works." [729] The Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun. Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, [730] and who declare both their power in union and their distinction in order, called atheists? Nor is our teaching in what relates to the divine nature confined to these points; but we recognise also a multitude of angels and ministers, [731] whom God the Maker and Framer of the world distributed and appointed to their several posts by His Logos, to occupy themselves about the elements, and the heavens, and the world, and the things in it, and the goodly ordering of them all. __________________________________________________________________ [727] "Or, by Him and through Him." [Kaye, pp. 155, 175.] [728] [Kaye, p. 166.] [729] Prov. viii. 22. [730] [Compare Theophilus, supra, p. 101, and Kaye's note, p. 156.] [731] [Heb. i. 14, the express doctrine of St. Paul. They are ministers to men, not objects of any sort of worship. "Let no man beguile you," etc. Col. ii. 4, 18.] __________________________________________________________________ Chapter XI.--The Moral Teaching of the Christians Repels the Charge Brought Against Them. If I go minutely into the particulars of our doctrine, let it not surprise you. It is that you may not be carried away by the popular and irrational opinion, but may have the truth clearly before you. For presenting the opinions themselves to which we adhere, as being not human but uttered and taught by God, we shall be able to persuade you not to think of us as atheists. What, then, are those teachings in which we are brought up? "I say unto you, Love your enemies; bless them that curse you; pray for them that persecute you; that ye may be the sons of your Father who is in heaven, who causes His sun to rise on the evil and the good, and sends rain on the just and the unjust." [732] Allow me here to lift up my voice boldly in loud and audible outcry, pleading as I do before philosophic princes. For who of those that reduce syllogisms, and clear up ambiguities, and explain etymologies, [733] or of those who teach homonyms and synonyms, and predicaments and axioms, and what is the subject and what the predicate, and who promise their disciples by these and such like instructions to make them happy: who of them have so purged their souls as, instead of hating their enemies, to love them; and, instead of speaking ill of those who have reviled them (to abstain from which is of itself an evidence of no mean forbearance), to bless them; and to pray for those who plot against their lives? On the contrary, they never cease with evil intent to search out skilfully the secrets of their art, [734] and are ever bent on working some ill, making the art of words and not the exhibition of deeds their business and profession. But among us you will find uneducated persons, and artisans, and old women, who, if they are unable in words to prove the benefit of our doctrine, yet by their deeds exhibit the benefit arising from their persuasion of its truth: they do not rehearse speeches, but exhibit good works; when struck, they do not strike again; when robbed, they do not go to law; they give to those that ask of them, and love their neighbours as themselves. __________________________________________________________________ [732] Luke vi. 27, 28; Matt. v. 44, 45. [733] [Kaye, pp. 212-217.] [734] The meaning is here doubtful; but the probably reference is to the practices of the Sophists. __________________________________________________________________ Chapter XII.--Consequent Absurdity of the Charge of Atheism. Should we, then, unless we believed that a God presides over the human race, thus purge ourselves from evil? Most certainly not. But, because we are persuaded that we shall give an account of everything in the present life to God, who made us and the world, we adopt a temperate and benevolent and generally despised method of life, believing that we shall suffer no such great evil here, even should our lives be taken from us, compared with what we shall there receive for our meek and benevolent and moderate life from the great Judge. Plato indeed has said that Minos and Rhadamanthus will judge and punish the wicked; but we say that, even if a man be Minos or Rhadamanthus himself, or their father, even he will not escape the judgment of God. Are, then, those who consider life to be comprised in this, "Let us eat and drink, for to-morrow we die," and who regard death as a deep sleep and forgetfulness ("sleep and death, twin brothers" [735] ), to be accounted pious; while men who reckon the present life of very small worth indeed, and who are conducted to the future life by this one thing alone, that they know God and His Logos, what is the oneness of the Son with the Father, what the communion of the Father with the Son, what is the Spirit, what is the unity of these three, the Spirit, the Son, the Father, and their distinction in unity; and who know that the life for which we look is far better than can be described in words, provided we arrive at it pure from all wrong-doing; who, moreover, carry our benevolence to such an extent, that we not only love our friends ("for if ye love them," He says, "that love you, and lend to them that lend to you, what reward will ye have?" [736] ),--shall we, I say, when such is our character, and when we live such a life as this, that we may escape condemnation at last, not be accounted pious? These, however, are only small matters taken from great, and a few things from many, that we may not further trespass on your patience; for those who test honey and whey, judge by a small quantity whether the whole is good. __________________________________________________________________ [735] Hom., Il., xvi. 672. [736] Luke vi. 32, 34; Matt. v. 46. __________________________________________________________________ Chapter XIII.--Why the Christians Do Not Offer Sacrifices. But, as most of those who charge us with atheism, and that because they have not even the dreamiest conception of what God is, and are doltish and utterly unacquainted with natural and divine things, and such as measure piety by the rule of sacrifices, charges us with not acknowledging the same gods as the cities, be pleased to attend to the following considerations, O emperors, on both points. And first, as to our not sacrificing: the Framer and Father of this universe does not need blood, nor the odour of burnt-offerings, nor the fragrance of flowers and incense, [737] forasmuch as He is Himself perfect fragrance, needing nothing either within or without; but the noblest sacrifice [738] to Him is for us to know who stretched out and vaulted the heavens, and fixed the earth in its place like a centre, who gathered the water into seas and divided the light from the darkness, who adorned the sky with stars and made the earth to bring forth seed of every kind, who made animals and fashioned man. When, holding God to be this Framer of all things, who preserves them in being and superintends them all by knowledge and administrative skill, we "lift up holy hands" to Him, what need has He further of a hecatomb? "For they, when mortals have transgress'd or fail'd To do aright, by sacrifice and pray'r, Libations and burnt-offerings, may be soothed." [739] And what have I to do with holocausts, which God does not stand in need of?--though indeed it does behove us to offer a bloodless sacrifice and "the service of our reason." [740] __________________________________________________________________ [737] [Harmless as flowers and incense may be, the Fathers disown them in this way continually.] [738] [This brilliant condensation of the Benedicite (Song of the Three Children) affords Kaye occasion to observe that our author is silent as to the sacraments. p. 195.] [739] Hom., Il., ix. 499 sq., Lord Derby's translation, which version the translator has for the most part used. [740] Comp. Rom. xii. 1. [Mal. i.11. "A pure Mincha" (Lev. ii. 1) was the unbloody sacrifice of the Jews. This was to be the Christian oblation: hence to offering of Christ's natural blood, as the Latins now teach, was unknown to Athenagoras.] __________________________________________________________________ Chapter XIV.--Inconsistency of Those Who Accuse the Christians. Then, as to the other complaint, that we do not pray to and believe in the same gods as the cities, it is an exceedingly silly one. Why, the very men who charge us with atheism for not admitting the same gods as they acknowledge, are not agreed among themselves concerning the gods. The Athenians have set up as gods Celeus and Metanira: the Lacedæmonians Menelaus; and they offer sacrifices and hold festivals to him, while the men of Ilium cannot endure the very sound of his name, and pay their adoration to Hector. The Ceans worship Aristæus, considering him to be the same as Zeus and Apollo; the Thasians Theagenes, a man who committed murder at the Olympic games; the Samians Lysander, notwithstanding all the slaughters and all the crimes perpetrated by him; Alcman and Hesiod Medea, and the Cilicians Niobe; the Sicilians Philip the son of Butacides; the Amathusians Onesilus; the Carthaginians Hamilcar. Time would fail me to enumerate the whole. When, therefore, they differ among themselves concerning their gods, why do they bring the charge against us of not agreeing with them? Then look at the practices prevailing among the Egyptians: are they not perfectly ridiculous? For in the temples at their solemn festivals they beat their breasts as for the dead, and sacrifice to the same beings as gods; and no wonder, when they look upon the brutes as gods, and shave themselves when they die, and bury them in temples, and make public lamentation. If, then, we are guilty of impiety because we do not practice a piety corresponding with theirs, then all cities and all nations are guilty of impiety, for they do not all acknowledge the same gods. __________________________________________________________________ Chapter XV.--The Christians Distinguish God from Matter. But grant that they acknowledge the same. What then? Because the multitude, who cannot distinguish between matter and God, or see how great is the interval which lies between them, pray to idols made of matter, are we therefore, who do distinguish and separate the uncreated and the created, that which is and that which is not, that which is apprehended by the understanding and that which is perceived by the senses, and who give the fitting name to each of them,--are we to come and worship images? If, indeed, matter and God are the same, two names for one thing, then certainly, in not regarding stocks and stones, gold and silver, as gods, we are guilty of impiety. But if they are at the greatest possible remove from one another--as far asunder as the artist and the materials of his art--why are we called to account? For as is the potter and the clay (matter being the clay, and the artist the potter), so is God, the Framer of the world, and matter, which is subservient to Him for the purposes of His art. [741] But as the clay cannot become vessels of itself without art, so neither did matter, which is capable of taking all forms, receive, apart from God the Framer, distinction and shape and order. And as we do not hold the pottery of more worth than him who made it, nor the vessels of glass and gold than him who wrought them; but if there is anything about them elegant in art we praise the artificer, and it is he who reaps the glory of the vessels: even so with matter and God--the glory and honour of the orderly arrangement of the world belongs of right not to matter, but to God, the Framer of matter. So that, if we were to regard the various forms of matter as gods, we should seem to be without any sense of the true God, because we should be putting the things which are dissoluble and perishable on a level with that which is eternal. __________________________________________________________________ [741] [Kaye, p. 172.] __________________________________________________________________ Chapter XVI.--The Christians Do Not Worship the Universe. Beautiful without doubt is the world, excelling, [742] as well in its magnitude as in the arrangement of its parts, both those in the oblique circle and those about the north, and also in its spherical form. [743] Yet it is not this, but its Artificer, that we must worship. For when any of your subjects come to you, they do not neglect to pay their homage to you, their rulers and lords, from whom they will obtain whatever they need, and address themselves to the magnificence of your palace; but, if they chance to come upon the royal residence, they bestow a passing glance of admiration on its beautiful structure: but it is to you yourselves that they show honour, as being "all in all." You sovereigns, indeed, rear and adorn your palaces for yourselves; but the world was not created because God needed it; for God is Himself everything to Himself,--light unapproachable, a perfect world, spirit, power, reason. If, therefore, the world is an instrument in tune, and moving in well-measured time, I adore the Being who gave its harmony, and strikes its notes, and sings the accordant strain, and not the instrument. For at the musical contests the adjudicators do not pass by the lute-players and crown the lutes. Whether, then, as Plato says, the world be a product of divine art, I admire its beauty, and adore the Artificer; or whether it be His essence and body, as the Peripatetics affirm, we do not neglect to adore God, who is the cause of the motion of the body, and descend "to the poor and weak elements," adoring in the impassible [744] air (as they term it), passible matter; or, if any one apprehends the several parts of the world to be powers of God, we do not approach and do homage to the powers, but their Maker and Lord. I do not ask of matter what it has not to give, nor passing God by do I pay homage to the elements, which can do nothing more than what they were bidden; for, although they are beautiful to look upon, by reason of the art of their Framer, yet they still have the nature of matter. And to this view Plato also bears testimony; "for," says he, "that which is called heaven and earth has received many blessings from the Father, but yet partakes of body; hence it cannot possibly be free from change." [745] If, therefore, while I admire the heavens and the elements in respect of their art, I do not worship them as gods, knowing that the law of dissolution is upon them, how can I call those objects gods of which I know the makers to be men? Attend, I beg, to a few words on this subject. __________________________________________________________________ [742] Thus Otto; others render "comprising." [743] [The Ptolemaic universe is conceived of as a sort of hollow ball, or bubble, within which are the spheres moving about the earth. Milton adopts from Homer the idea of such a globe, or bubble, hanging by a chain from heaven (Paradise Lost, ii. 10, 51). The oblique circle is the zodiac. The Septentriones are referred to also. See Paradise Lost, viii. 65-168.] [744] Some refer this to the human spirit. [745] Polit., p. 269, D. __________________________________________________________________ Chapter XVII.--The Names of the Gods and Their Images are But of Recent Date. An apologist must adduce more precise arguments than I have yet given, both concering the names of the gods, to show that they are of recent origin, and concerning their images, to show that they are, so to say, but of yesterday. You yourselves, however, are thoroughly acquainted with these matters, since you are versed in all departments of knowledge, and are beyond all other men familiar with the ancients. I assert, then, that it was Orpheus, and Homer, and Hesiod who [746] gave both genealogies and names to those whom they call gods. Such, too, is the testimony of Herodotus. [747] "My opinion," he says, "is that Hesiod and Homer preceded me by four hundred years, and no more; and it was they who framed a theogony for the Greeks, and gave the gods their names, and assigned them their several honours and functions, and described their forms." Representations of the gods, again, were not in use at all, so long as statuary, and painting, and sculpture were unknown; nor did they become common until Saurias the Samian, and Crato the Sicyonian, and Cleanthes the Corinthian, and the Corinthian damsel [748] appeared, when drawing in outline was invented by Saurias, who sketched a horse in the sun, and painting by Crato, who painted in oil on a whitened tablet the outlines of a man and woman; and the art of making figures in relief (koroplathike) was invented by the damsel, [749] who, being in love with a person, traced his shadow on a wall as he lay asleep, and her father, being delighted with the exactness of the resemblance (he was a potter), carved out the sketch and filled it up with clay: this figure is still preserved at Corinth. After these, Dædalus and Theodorus the Milesian further invented sculpture and statuary. You perceive, then, that the time since representations of form and the making of images began is so short, that we can name the artist of each particular god. The image of Artemis at Ephesus, for example, and that of Athenâ (or rather of Athelâ, for so is she named by those who speak more in the style of the mysteries; for thus was the ancient image made of the olive-tree called), and the sitting figure of the same goddess, were made by Endoeus, a pupil of Dædalus; the Pythian god was the work of Theodorus and Telecles; and the Delian god and Artemis are due to the art of Tectæus and Angelio; Hera in Samos and in Argos came from the hands of Smilis, and the other statues [750] were by Phidias; Aphrodité the courtezan in Cnidus is the production of Praxiteles; Asclepius in Epidaurus is the work of Phidias. In a word, of not one of these statues can it be said that it was not made by man. If, then, these are gods, why did they not exist from the beginning? Why, in sooth, are they younger than those who made them? Why, in sooth, in order to their coming into existence, did they need the aid of men and art? They are nothing but earth, and stones, and matter, and curious art. [751] __________________________________________________________________ [746] We here follow the text of Otto; others place the clause in the following sentence. [747] ii. 53. [748] Or, Koré. It is doubtful whether or not this should be regarded as a proper name. [749] Or, Koré. It is doubtful whether or not this should be regarded as a proper name. [750] The reading is here doubtful. [751] [There were no images or pictures, therefore, in the earliest Christian places of prayer.] __________________________________________________________________ Chapter XVIII.--The Gods Themselves Have Been Created, as the Poets Confess. But, since it is affirmed by some that, although these are only images, yet there exist gods in honour of whom they are made; and that the supplications and sacrifices presented to the images are to be referred to the gods, and are in fact made to the gods; [752] and that there is not any other way of coming to them, for "'Tis hard for man To meet in presence visible a God;" [753] and whereas, in proof that such is the fact, they adduce the energies possessed by certain images, let us examine into the power attached to their names. And I would beseech you, greatest of emperors, before I enter on this discussion, to be indulgent to me while I bring forward true considerations; for it is not my design to show the fallacy of idols, but, by disproving the calumnies vented against us, to offer a reason for the course of life we follow. May you, by considering yourselves, be able to discover the heavenly kingdom also! For as all things are subservient to you, father and son, [754] who have received the kingdom from above (for "the king's soul is in the hand of God," [755] saith the prophetic Spirit), so to the one God and the Logos proceeding from Him, the Son, apprehended by us as inseparable from Him, all things are in like manner subjected. This then especially I beg you carefully to consider. The gods, as they affirm, were not from the beginning, but every one of them has come into existence just like ourselves. And in this opinion they all agree. Homer speaks of "Old Oceanus, The sire of gods, and Tethys;" [756] and Orpheus (who, moreover, was the first to invent their names, and recounted their births, and narrated the exploits of each, and is believed by them to treat with greater truth than others of divine things, whom Homer himself follows in most matters, especially in reference to the gods)--he, too, has fixed their first origin to be from water:-- "Oceanus, the origin of all." For, according to him, water was the beginning of all things, and from water mud was formed, and from both was produced an animal, a dragon with the head of a lion growing to it, and between the two heads there was the face of a god, named Heracles and Kronos. This Heracles generated an egg of enormous size, which, on becoming full, was, by the powerful friction of its generator, burst into two, the part at the top receiving the form of heaven (ouranos), and the lower part that of earth (ge). The goddess Gê moreover, came forth with a body; and Ouranos, by his union with Gê, begat females, Clotho, Lachesis, and Atropos; and males, the hundred-handed Cottys, Gyges, Briareus, and the Cyclopes Brontes, and Steropes, and Argos, whom also he bound and hurled down to Tartarus, having learnt that he was to be ejected from his government by his children; whereupon Gê, being enraged, brought forth the Titans. [757] "The godlike Gaia bore to Ouranos Sons who are by the name of Titans known, Because they vengeance [758] took on Ouranos, Majestic, glitt'ring with his starry crown." [759] __________________________________________________________________ [752] [This was a heathen justification of image-worship, and entirely foreign to the Christian mind. Leighton, Works, vol. v. p. 323.] [753] Hom., Il., xx. 131. [754] [See Kaye's very important note, refuting Gibbon's cavil, and illustrating the purpose of Bishop Bull, in his quotation. On the perichoresis, see Bull, Fid. Nicænæ, iv. cap. 4.] [755] Prov. xxi. 1. [756] Hom., Il., xiv. 201, 302. [757] Hom., Il., xiv. 246. [758] tisasthen. [759] Orpheus, Fragments. __________________________________________________________________ Chapter XIX.--The Philosophers Agree with the Poets Respecting the Gods. Such was the beginning of the existence both of their gods and of the universe. Now what are we to make of this? For each of those things to which divinity is ascribed is conceived of as having existed from the first. For, if they have come into being, having previously had no existence, as those say who treat of the gods, they do not exist. For, a thing is either uncreated and eternal, or created and perishable. Nor do I think one thing and the philosophers another. "What is that which always is, and has no origin; or what is that which has been originated, yet never is?" [760] Discoursing of the intelligible and the sensible, Plato teaches that that which always is, the intelligible, is unoriginated, but that which is not, the sensible, is originated, beginning to be and ceasing to exist. In like manner, the Stoics also say that all things will be burnt up and will again exist, the world receiving another beginning. But if, although there is, according to them, a twofold cause, one active and governing, namely providence, the other passive and changeable, namely matter, it is nevertheless impossible for the world, even though under the care of Providence, to remain in the same state, because it is created--how can the constitution of these gods remain, who are not self-existent, [761] but have been originated? And in what are the gods superior to matter, since they derive their constitution from water? But not even water, according to them, is the beginning of all things. From simple and homogeneous elements what could be constituted? Moreover, matter requires an artificer, and the artificer requires matter. For how could figures be made without matter or an artificer? Neither, again, is it reasonable that matter should be older than God; for the efficient cause must of necessity exist before the things that are made. __________________________________________________________________ [760] Plat., Tim., p. 27, D. [761] Literally, "by nature." __________________________________________________________________ Chapter XX.--Absurd Representations of the Gods. If the absurdity of their theology were confined to saying that the gods were created, and owed their constitution to water, since I have demonstrated that nothing is made which is not also liable to dissolution, I might proceed to the remaining charges. But, on the one hand, they have described their bodily forms: speaking of Hercules, for instance, as a god in the shape of a dragon coiled up; of others as hundred-handed; of the daughter of Zeus, whom he begat of his mother Rhea; or of Demeter, as having two eyes in the natural order, and two in her forehead, and the face of an animal on the back part of her neck, and as having also horns, so that Rhea, frightened at her monster of a child, fled from her, and did not give her the breast (thele), whence mystically she is called Athêlâ, but commonly Phersephoné and Koré, though she is not the same as Athênâ, [762] who is called Koré from the pupil of the eye;--and, on the other hand, they have described their admirable [763] achievements, as they deem them: how Kronos, for instance, mutilated his father, and hurled him down from his chariot, and how he murdered his children, and swallowed the males of them; and how Zeus bound his father, and cast him down to Tartarus, as did Ouranos also to his sons, and fought with the Titans for the government; and how he persecuted his mother Rhea when she refused to wed him, and, she becoming a she-dragon, and he himself being changed into a dragon, bound her with what is called the Herculean knot, and accomplished his purpose, of which fact the rod of Hermes is a symbol; and again, how he violated his daughter Phersephoné, in this case also assuming the form of a dragon, and became the father of Dionysus. In face of narrations like these, I must say at least this much, What that is becoming or useful is there in such a history, that we must believe Kronos, Zeus, Koré, and the rest, to be gods? Is it the descriptions of their bodies? Why, what man of judgment and reflection will believe that a viper was begotten by a god (thus Orpheus:-- "But from the sacred womb Phanes begat Another offspring, horrible and fierce, In sight a frightful viper, on whose head Were hairs: its face was comely; but the rest, From the neck downwards, bore the aspect dire Of a dread dragon" [764] ); or who will admit that Phanes himself, being a first-born god (for he it was that was produced from the egg), has the body or shape of a dragon, or was swallowed by Zeus, that Zeus might be too large to be contained? For if they differ in no respect from the lowest brutes (since it is evident that the Deity must differ from the things of earth and those that are derived from matter), they are not gods. How, then, I ask, can we approach them as suppliants, when their origin resembles that of cattle, and they themselves have the form of brutes, and are ugly to behold? __________________________________________________________________ [762] i.e., Minerva. [763] Or, "have accurately described." [764] Fragments. __________________________________________________________________ Chapter XXI.--Impure Loves Ascribed to the Gods. But should it be said that they only had fleshly forms, and possess blood and seed, and the affections of anger and sexual desire, even then we must regard such assertions as nonsensical and ridiculous; for there is neither anger, nor desire and appetite, nor procreative seed, in gods. Let them, then, have fleshly forms, but let them be superior to wrath and anger, that Athênâ may not be seen "Burning with rage and inly wroth with Jove;" [765] nor Hera appear thus:-- "Juno's breast Could not contain her rage." [766] And let them be superior to grief:-- "A woful sight mine eyes behold: a man I love in flight around the walls! My heart For Hector grieves." [767] For I call even men rude and stupid who give way to anger and grief. But when the "father of men and gods" mourns for his son,-- "Woe, woe! that fate decrees my best belov'd Sarpedon, by Patroclus' hand to fall;" [768] and is not able while he mourns to rescue him from his peril:-- "The son of Jove, yet Jove preserv'd him not;" [769] who would not blame the folly of those who, with tales like these, are lovers of the gods, or rather, live without any god? Let them have fleshly forms, but let not Aphrodité be wounded by Diomedes in her body:-- "The haughty son of Tydeus, Diomed, Hath wounded me;" [770] or by Arês in her soul:-- "Me, awkward me, she scorns; and yields her charms To that fair lecher, the strong god of arms." [771] "The weapon pierced the flesh." [772] He who was terrible in battle, the ally of Zeus against the Titans, is shown to be weaker than Diomedes:-- "He raged, as Mars, when brandishing his spear." [773] Hush! Homer, a god never rages. But you describe the god to me as blood-stained, and the bane of mortals:-- "Mars, Mars, the bane of mortals, stained with blood;" [774] and you tell of his adultery and his bonds:-- "Then, nothing loth, th' enamour'd fair he led, And sunk transported on the conscious bed. Down rushed the toils." [775] Do they not pour forth impious stuff of this sort in abundance concerning the gods? Ouranos is mutilated; Kronos is bound, and thrust down to Tartarus; the Titans revolt; Styx dies in battle: yea, they even represent them as mortal; they are in love with one another; they are in love with human beings:-- "Æneas, amid Ida's jutting peaks, Immortal Venus to Anchises bore." [776] Are they not in love? Do they not suffer? Nay, verily, they are gods, and desire cannot touch them! Even though a god assume flesh in pursuance of a divine purpose, [777] he is therefore the slave of desire. "For never yet did such a flood of love, For goddess or for mortal, fill my soul; Not for Ixion's beauteous wife, who bore Pirithöus, sage in council as the gods; Nor the neat-footed maiden Danäe, A crisius' daughter, her who Perséus bore, Th' observ'd of all; nor noble Phoenix' child; . . . . . . nor for Semele; Nor for Alcmena fair; . . . No, nor for Ceres, golden-tressèd queen; Nor for Latona bright; nor for thyself." [778] He is created, he is perishable, with no trace of a god in him. Nay, they are even the hired servants of men:-- "Admetus' halls, in which I have endured To praise the menial table, though a god." [779] And they tend cattle:-- "And coming to this land, I cattle fed, For him that was my host, and kept this house." [780] Admetus, therefore, was superior to the god. Prophet and wise one, and who canst foresee for others the things that shall be, thou didst not divine the slaughter of thy beloved, but didst even kill him with thine own hand, dear as he was:-- "And I believed Apollo's mouth divine Was full of truth, as well as prophet's art." (Æschylus is reproaching Apollo for being a false prophet:)-- "The very one who sings while at the feast, The one who said these things, alas! is he Who slew my son." [781] __________________________________________________________________ [765] Hom., Il., iv. 23. [766] Ibid., iv. 24. [767] Ibid., xxii. 168 sq. [768] Ibid., xvi. 433 sq. [769] Ibid., xvi. 522. [770] Ibid., v. 376. [771] Hom., Od., viii. 308 sq., Pope's transl. [772] Hom., Il., v. 858. [773] Hom., Il., xv. 605. [774] Hom., Il., v. 31, 455. [775] Hom., Od., viii. 296-298, Pope's transl. [776] Hom., Il., ii. 820. [777] [oikonomian. Kaye, p. 174. And see Paris ed., 1615.] [778] Hom., Il., xiv. 315 sqq. [779] Eurip., Alcest., 1 sq. [780] Ibid., 8 sq. [781] From an unknown play of Æschylus. __________________________________________________________________ Chapter XXII.--Pretended Symbolical Explanations. But perhaps these things are poetic vagary, and there is some natural explanation of them, such as this by Empedocles:-- "Let Jove be fire, and Juno source of life, With Pluto and Nêstis, who bathes with tears The human founts." If, then, Zeus is fire, and Hera the earth, and Aïdoneus the air, and Nêstis water, and these are elements--fire, water, air--none of them is a god, neither Zeus, nor Hera, nor Aïdoneus; for from matter separated into parts by God is their constitution and origin:-- "Fire, water, earth, and the air's gentle height, And harmony with these." Here are things which without harmony cannot abide; which would be brought to ruin by strife: how then can any one say that they are gods? Friendship, according to Empedocles, has an aptitude to govern, things that are compounded are governed, and that which is apt to govern has the dominion; so that if we make the power of the governed and the governing one and the same, we shall be, unawares to ourselves, putting perishable and fluctuating and changeable matter on an equality with the uncreated, and eternal, and ever self-accordant God. Zeus is, according to the Stoics, the fervid part of nature; Hera is the air (aer)--the very name, if it be joined to itself, signifying this; [782] Poseidon is what is drunk (water, posis). But these things are by different persons explained of natural objects in different ways. Some call Zeus twofold masculine-feminine air; others the season which brings about mild weather, on which account it was that he alone escaped from Kronos. But to the Stoics it may be said, If you acknowledge one God, the supreme and uncreated and eternal One, and as many compound bodies as there are changes of matter, and say that the Spirit of God, which pervades matter, obtains according to its variations a diversity of names, the forms of matter will become the body of God; but when the elements are destroyed in the conflagration, the names will necessarily perish along with the forms, the Spirit of God alone remaining. Who, then, can believe that those bodies, of which the variation according to matter is allied to corruption, are gods? But to those who say that Kronos is time, and Rhea the earth, and that she becomes pregnant by Kronos, and brings forth, whence she is regarded as the mother of all; and that he begets and devours his offspring; and that the mutilation is the intercourse of the male with the female, which cuts off the seed and casts it into the womb, and generates a human being, who has in himself the sexual desire, which is Aphrodité; and that the madness of Kronos is the turn of season, which destroys animate and inanimate things; and that the bonds and Tartarus are time, which is changed by seasons and disappears;--to such persons we say, If Kronos is time, he changes; if a season, he turns about; if darkness, or frost, or the moist part of nature, none of these is abiding; but the Deity is immortal, and immoveable, and unalterable: so that neither is Kronos nor his image God. As regards Zeus again: If he is air, born of Kronos, of which the male part is called Zeus and the female Hera (whence both sister and wife), he is subject to change; if a season, he turns about: but the Deity neither changes nor shifts about. But why should I trespass on your patience by saying more, when you know so well what has been said by each of those who have resolved these things into nature, or what various writers have thought concerning nature, or what they say concerning Athênâ, whom they affirm to be the wisdom (phronesis) pervading all things; and concerning Isis, whom they call the birth of all time (phusis aionos), from whom all have sprung, and by whom all exist; or concerning Osiris, on whose murder by Typhon his brother Isis with her son Orus sought after his limbs, and finding them honoured them with a sepulchre, which sepulchre is to this day called the tomb of Osiris? For whilst they wander up and down about the forms of matter, they miss to find the God who can only be beheld by the reason, while they deify the elements and their several parts, applying different names to them at different times: calling the sowing of the corn, for instance, Osiris (hence they say, that in the mysteries, on the finding of the members of his body, or the fruits, Isis is thus addressed: We have found, we wish thee joy), the fruit of the vine Dionysus, the vine itself Semelé, the heat of the sun the thunderbolt. And yet, in fact, they who refer the fables to actual gods, do anything rather than add to their divine character; for they do not perceive, that by the very defence they make for the gods, they confirm the things which are alleged concerning them. What have Europa, and the bull, and the swan, and Leda, to do with the earth and air, that the abominable intercourse of Zeus with them should be taken for the intercourse of the earth and air? But missing to discover the greatness of God, and not being able to rise on high with their reason (for they have no affinity for the heavenly place), they pine away among the forms of matter, and rooted to the earth, deify the changes of the elements: just as if any one should put the ship he sailed in the place of the steersman. But as the ship, although equipped with everything, is of no use if it have not a steersman, so neither are the elements, though arranged in perfect order, of any service apart from the providence of God. For the ship will not sail of itself; and the elements without their Framer will not move. __________________________________________________________________ [782] Perhaps her (aer) a. __________________________________________________________________ Chapter XXIII.--Opinions of Thales and Plato. You may say, however, since you excel all men in understanding, How comes it to pass, then, that some of the idols manifest power, if those to whom we erect the statues are not gods? For it is not likely that images destitute of life and motion can of themselves do anything without a mover. That in various places, cities, and nations, certain effects are brought about in the name of idols, we are far from denying. None the more, however, if some have received benefit, and others, on the contrary, suffered harm, shall we deem those to be gods who have produced the effects in either case. But I have made careful inquiry, both why it is that you think the idols to have this power, and who they are that, usurping their names, produce the effects. It is necessary for me, however, in attempting to show who they are that produce the effects ascribed to the idols, and that they are not gods, to have recourse to some witnesses from among the philosophers. First Thales, as those who have accurately examined his opinions report, divides [superior beings] into God, demons, and heroes. God he recognises as the Intelligence (nous) of the world; by demons he understands beings possessed of soul (psuchikai); and by heroes the separated souls of men, the good being the good souls, and the bad the worthless. Plato again, while withholding his assent on other points, also divides [superior beings] into the uncreated God and those produced by the uncreated One for the adornment of heaven, the planets, and the fixed stars, and into demons; concerning which demons, while he does not think fit to speak himself, he thinks that those ought to be listened to who have spoken about them. "To speak concerning the other demons, and to know their origin, is beyond our powers; but we ought to believe those who have before spoken, the descendants of gods, as they say--and surely they must be well acquainted with their own ancestors: it is impossible, therefore, to disbelieve the sons of gods, even though they speak without probable or convincing proofs; but as they profess to tell of their own family affairs, we are bound, in pursuance of custom, to believe them. In this way, then, let us hold and speak as they do concerning the origin of the gods themselves. Of Gê and Ouranos were born Oceanus and Tethys; and of these Phorcus, Kronos, and Rhea, and the rest; and of Kronos and Rhea, Zeus, Hera, and all the others, who, we know, are all called their brothers; besides other descendants again of these." [783] Did, then, he who had contemplated the eternal Intelligence and God who is apprehended by reason, and declared His attributes--His real existence, the simplicity of His nature, the good that flows forth from Him that is truth, and discoursed of primal power, and how "all things are about the King of all, and all things exist for His sake, and He is the cause of all;" and about two and three, that He is "the second moving about the seconds, and the third about the thirds;" [784] --did this man think, that to learn the truth concerning those who are said to have been produced from sensible things, namely earth and heaven, was a task transcending his powers? It is not to be believed for a moment. But because he thought it impossible to believe that gods beget and are brought forth, since everything that begins to be is followed by an end, and (for this is much more difficult) to change the views of the multitude, who receive the fables without examination, on this account it was that he declared it to be beyond his powers to know and to speak concerning the origin of the other demons, since he was unable either to admit or teach that gods were begotten. And as regards that saying of his, "The great sovereign in heaven, Zeus, driving a winged car, advances first, ordering and managing all things, and there follow him a host of gods and demons," [785] this does not refer to the Zeus who is said to have sprung from Kronos; for here the name is given to the Maker of the universe. This is shown by Plato himself: not being able to designate Him by another title that should be suitable, he availed himself of the popular name, not as peculiar to God, but for distinctness, because it is not possible to discourse of God to all men as fully as one might; and he adds at the same time the epithet "Great," so as to distinguish the heavenly from the earthly, the uncreated from the created, who is younger than heaven and earth, and younger than the Cretans, who stole him away, that he might not be killed by his father. __________________________________________________________________ [783] Tim., p. 40, D.E. [784] Pseudo-Plat., Epist., ii. p. 312, D.E. The meaning is very obscure. [785] Plat., Phoedr., p. 246, E. __________________________________________________________________ Chapter XXIV.--Concerning the Angels and Giants. What need is there, in speaking to you who have searched into every department of knowledge, to mention the poets, or to examine opinions of another kind? Let it suffice to say thus much. If the poets and philosophers did not acknowledge that there is one God, and concerning these gods were not of opinion, some that they are demons, others that they are matter, and others that they once were men,--there might be some show of reason for our being harassed as we are, since we employ language which makes a distinction between God and matter, and the natures of the two. For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence,--the Father, the Son, the Spirit, because the Son is the Intelligence, Reason, Wisdom of the Father, and the Spirit an effluence, as light from fire; so also do we apprehend the existence of other powers, which exercise dominion about matter, and by means of it, and one in particular, which is hostile to God: not that anything is really opposed to God, like strife to friendship, according to Empedocles, and night to day, according to the appearing and disappearing of the stars (for even if anything had placed itself in opposition to God, it would have ceased to exist, its structure being destroyed by the power and might of God), but that to the good that is in God, which belongs of necessity to Him, and co-exists with Him, as colour with body, without which it has no existence (not as being part of it, but as an attendant property co-existing with it, united and blended, just as it is natural for fire to be yellow and the ether dark blue),--to the good that is in God, I say, the spirit which is about matter, [786] who was created by God, just as the other angels were created by Him, and entrusted with the control of matter and the forms of matter, is opposed. For this is the office of the angels,--to exercise providence for God over the things created and ordered by Him; so that God may have the universal and general providence of the whole, while the particular parts are provided for by the angels appointed over them. [787] Just as with men, who have freedom of choice as to both virtue and vice (for you would not either honour the good or punish the bad, unless vice and virtue were in their own power; and some are diligent in the matters entrusted to them by you, and others faithless), so is it among the angels. Some, free agents, you will observe, such as they were created by God, continued in those things for which God had made and over which He had ordained them; but some outraged both the constitution of their nature and the government entrusted to them: namely, this ruler of matter and its various forms, and others of those who were placed about this first firmament (you know that we say nothing without witnesses, but state the things which have been declared by the prophets); these fell into impure love of virgins, and were subjugated by the flesh, and he became negligent and wicked in the management of the things entrusted to him. Of these lovers of virgins, therefore, were begotten those who are called giants. [788] And if something has been said by the poets, too, about the giants, be not surprised at this: worldly wisdom and divine differ as much from each other as truth and plausibility: the one is of heaven and the other of earth; and indeed, according to the prince of matter,-- "We know we oft speak lies that look like truths." [789] __________________________________________________________________ [786] [Comp. cap. xxvii., infra.] [787] [Kaye, 192. And see cap. x., supra, p. 133. Divine Providence does not exclude the ministry of angels by divine appointment. Resurrection, cap. xviii., infra.] [788] [The Paris editors caution us against yielding to this interpretation of Gen. vi. 1-4. It was the Rabbinical interpretation. See Josephus, book i. cap. 3.] [789] Hesiod, Theog., 27. [Traces of the Nephilim are found in all mythologies.] __________________________________________________________________ Chapter XXV.--The Poets and Philosophers Have Denied a Divine Providence. These angels, then, who have fallen from heaven, and haunt the air and the earth, and are no longer able to rise to heavenly things, and the souls of the giants, which are the demons who wander about the world, perform actions similar, the one (that is, the demons) to the natures they have received, the other (that is, the angels) to the appetites they have indulged. But the prince of matter, as may be seen merely from what transpires, exercises a control and management contrary to the good that is in God:-- "Ofttimes this anxious thought has crossed my mind, Whether 'tis chance or deity that rules The small affairs of men; and, spite of hope As well as justice, drives to exile some Stripped of all means of life, while others still Continue to enjoy prosperity." [790] Prosperity and adversity, contrary to hope and justice, made it impossible for Euripides to say to whom belongs the administration of earthly affairs, which is of such a kind that one might say of it:-- "How then, while seeing these things, can we say There is a race of gods, or yield to laws?" [791] The same thing led Aristotle to say that the things below the heaven are not under the care of Providence, although the eternal providence of God concerns itself equally with us below,-- "The earth, let willingness move her or not, Must herbs produce, and thus sustain my flocks," [792] -- and addresses itself to the deserving individually, according to truth and not according to opinion; and all other things, according to the general constitution of nature, are provided for by the law of reason. But because the demoniac movements and operations proceeding from the adverse spirit produce these disorderly sallies, and moreover move men, some in one way and some in another, as individuals and as nations, separately and in common, in accordance with the tendency of matter on the one hand, and of the affinity for divine things on the other, from within and from without,--some who are of no mean reputation have therefore thought that this universe is constituted without any definite order, and is driven hither and thither by an irrational chance. But they do not understand, that of those things which belong to the constitution of the whole world there is nothing out of order or neglected, but that each one of them has been produced by reason, and that, therefore, they do not transgress the order prescribed to them; and that man himself, too, so far as He that made him is concerned, is well ordered, both by his original nature, which has one common character for all, and by the constitution of his body, which does not transgress the law imposed upon it, and by the termination of his life, which remains equal and common to all alike; [793] but that, according to the character peculiar to himself and the operation of the ruling prince and of the demons his followers, he is impelled and moved in this direction or in that, notwithstanding that all possess in common the same original constitution of mind. [794] __________________________________________________________________ [790] Eurip.; from an unknown play. [791] Ibid. [792] Eurip., Cycl., 332 sq. [793] [Kaye, p. 190.] [794] Or, "powers of reasoning" (logismos). __________________________________________________________________ Chapter XXVI.--The Demons Allure Men to the Worship of Images. They who draw men to idols, then, are the aforesaid demons, who are eager for the blood of the sacrifices, and lick them; but the gods that please the multitude, and whose names are given to the images, were men, as may be learned from their history. And that it is the demons who act under their names, is proved by the nature of their operations. For some castrate, as Rhea; others wound and slaughter, as Artemis; the Tauric goddess puts all strangers to death. I pass over those who lacerate with knives and scourges of bones, and shall not attempt to describe all the kinds of demons; for it is not the part of a god to incite to things against nature. "But when the demon plots against a man, He first inflicts some hurt upon his mind." [795] But God, being perfectly good, is eternally doing good. That, moreover, those who exert the power are not the same as those to whom the statues are erected, very strong evidence is afforded by Troas and Parium. The one has statues of Neryllinus, a man of our own times; and Parium of Alexander and Proteus: both the sepulchre and the statue of Alexander are still in the forum. The other statues of Neryllinus, then, are a public ornament, if indeed a city can be adorned by such objects as these; but one of them is supposed to utter oracles and to heal the sick, and on this account the people of the Troad offer sacrifices to this statue, and overlay it with gold, and hang chaplets upon it. But of the statues of Alexander and Proteus (the latter, you are aware, threw himself into the fire near Olympia), that of Proteus is likewise said to utter oracles; and to that of Alexander-- "Wretched Paris, though in form so fair, Thou slave of woman" [796] -- sacrifices are offered and festivals are held at the public cost, as to a god who can hear. Is it, then, Neryllinus, and Proteus, and Alexander who exert these energies in connection with the statues, or is it the nature of the matter itself? But the matter is brass. And what can brass do of itself, which may be made again into a different form, as Amasis treated the footpan, [797] as told by Herodotus? And Neryllinus, and Proteus, and Alexander, what good are they to the sick? For what the image is said now to effect, it effected when Neryllinus was alive and sick. __________________________________________________________________ [795] From an unknown tragedian. [A passage which I cannot but apply to the lapse of Tatian.] [796] Hom., Il., iii. 39. [797] [see note to Theophilus, cap. x., supra, p. 92.] __________________________________________________________________ Chapter XXVII.--Artifices of the Demons. What then? In the first place, the irrational and fantastic movements of the soul about opinions produce a diversity of images (eidola) from time to time: some they derive from matter, and some they fashion and bring forth for themselves; and this happens to a soul especially when it partakes of the material spirit [798] and becomes mingled with it, looking not at heavenly things and their Maker, but downwards to earthly things, wholly at the earth, as being now mere flesh and blood, and no longer pure spirit. [799] These irrational and fantastic movements of the soul, then, give birth to empty visions in the mind, by which it becomes madly set on idols. When, too, a tender and susceptible soul, which has no knowledge or experience of sounder doctrines, and is unaccustomed to contemplate truth, and to consider thoughtfully the Father and Maker of all things, gets impressed with false opinions respecting itself, then the demons who hover about matter, greedy of sacrificial odours and the blood of victims, and ever ready to lead men into error, avail themselves of these delusive movements of the souls of the multitude; and, taking possession of their thoughts, cause to flow into the mind empty visions as if coming from the idols and the statues; and when, too, a soul of itself, as being immortal, [800] moves comformably to reason, either predicting the future or healing the present, the demons claim the glory for themselves. __________________________________________________________________ [798] [Kaye, p. 191; and comp. cap. xxiv., supra, p. 142.] [799] [Comp. On the Resurrection, cap. xiii., infra., p. 439 of ed. Edinburgh. Also Kaye, p. 199.] [800] [Kaye, p. 190.] __________________________________________________________________ Chapter XXVIII.--The Heathen Gods Were Simply Men. But it is perhaps necessary, in accordance with what has already been adduced, to say a little about their names. Herodotus, then, and Alexander the son of Philip, in his letter to his mother (and each of them is said to have conversed with the priests at Heliopolis, and Memphis, and Thebes), affirm that they learnt from them that the gods had been men. Herodotus speaks thus: "Of such a nature were, they said, the beings represented by these images, they were very far indeed from being gods. However, in the times anterior to them it was otherwise; then Egypt had gods for its rulers, who dwelt upon the earth with men, one being always supreme above the rest. The last of these was Horus the son of Osiris, called by the Greeks Apollo. He deposed Typhon, and ruled over Egypt as its last god-king. Osiris is named Dionysus (Bacchus) by the Greeks." [801] "Almost all the names of the gods came into Greece from Egypt." [802] Apollo was the son of Dionysus and Isis, as Herodotus likewise affirms: "According to the Egyptians, Apollo and Diana are the children of Bacchus and Isis; while Latona is their nurse and their preserver." [803] These beings of heavenly origin they had for their first kings: partly from ignorance of the true worship of the Deity, partly from gratitude for their government, they esteemed them as gods together with their wives. "The male kine, if clean, and the male calves, are used for sacrifice by the Egyptians universally; but the females, they are not allowed to sacrifice, since they are sacred to Isis. The statue of this goddess has the form of a woman but with horns like a cow, resembling those of the Greek representations of Io." [804] And who can be more deserving of credit in making these statements, than those who in family succession son from father, received not only the priesthood, but also the history? For it is not likely that the priests, who make it their business to commend the idols to men's reverence, would assert falsely that they were men. If Herodotus alone had said that the Egyptians spoke in their histories of the gods as of men, when he says, "What they told me concerning their religion it is not my intention to repeat, except only the names of their deities, things of very trifling importance," [805] it would behove us not to credit even Herodotus as being a fabulist. But as Alexander and Hermes surnamed Trismegistus, who shares with them in the attribute of eternity, and innumerable others, not to name them individually, [declare the same], no room is left even for doubt that they, being kings, were esteemed gods. That they were men, the most learned of the Egyptians also testify, who, while saying that ether, earth, sun, moon, are gods, regard the rest as mortal men, and the temples as their sepulchres. Apollodorus, too, asserts the same thing in his treatise concerning the gods. But Herodotus calls even their sufferings mysteries. "The ceremonies at the feast of Isis in the city of Busiris have been already spoken of. It is there that the whole multitude, both of men and women, many thousands in number, beat themselves at the close of the sacrifice in honour of a god whose name a religious scruple forbids me to mention." [806] If they are gods, they are also immortal; but if people are beaten for them, and their sufferings are mysteries, they are men, as Herodotus himself says: "Here, too, in this same precinct of Minerva at Saïs, is the burial-place of one whom I think it not right to mention in such a connection. It stands behind the temple against the back wall, which it entirely covers. There are also some large stone obelisks in the enclosure, and there is a lake near them, adorned with an edging of stone. In form it is circular, and in size, as it seemed to me, about equal to the lake at Delos called the Hoop. On this lake it is that the Egyptians represent by night his sufferings whose name I refrain from mentioning, and this representation they call their mysteries." [807] And not only is the sepulchre of Osiris shown, but also his embalming: "When a body is brought to them, they show the bearer various models of corpses made in wood, and painted so as to resemble nature. The most perfect is said to be after the manner of him whom I do not think it religious to name in connection with such a matter." [808] __________________________________________________________________ [801] ii. 144. Mr. Rawlinson's translation is used in the extracts from Herodotus. [802] ii. 50. [803] ii. 156. [804] ii. 41. [805] ii. 3. The text is here uncertain, and differs from that of Herodotus. [Herodotus, initiated in Egyptian mysteries, was doubtless sworn to maintain certain secrets of the priests of Osiris.] [806] ii. 61. [The name of Osiris.] [807] ii. 170. [808] ii. 86. __________________________________________________________________ Chapter XXIX.--Proof of the Same from the Poets. But among the Greeks, also, those who are eminent in poetry and history say the same thing. Thus of Heracles:-- "That lawless wretch, that man of brutal strength, Deaf to Heaven's voice, the social rite transgressed." [809] Such being his nature, deservedly did he go mad, and deservedly did he light the funeral pile and burn himself to death. Of Asklepius, Hesiod says:-- "The mighty father both of gods and men Was filled with wrath, and from Olympus' top With flaming thunderbolt cast down and slew Latona's well-lov'd son--such was his ire." [810] And Pindar:-- "But even wisdom is ensnared by gain. The brilliant bribe of gold seen in the hand Ev'n him [811] perverted: therefore Kronos' son With both hands quickly stopp'd his vital breath, And by a bolt of fire ensured his doom." [812] Either, therefore, they were gods and did not hanker after gold-- "O gold, the fairest prize to mortal men, Which neither mother equals in delight, Nor children dear" [813] -- for the Deity is in want of nought, and is superior to carnal desire, nor did they die; or, having been born men, they were wicked by reason of ignorance, and overcome by love of money. What more need I say, or refer to Castor, or Pollux, or Amphiaraus, who, having been born, so to speak, only the other day, men of men, are looked upon as gods, when they imagine even Ino after her madness and its consequent sufferings to have become a goddess? "Sea-rovers will her name Leucothea." [814] And her son:-- "August Palæmon, sailors will invoke." __________________________________________________________________ [809] Hom., Od., xxi. 28. sq. [810] Hesiod, Frag. [811] i.e., Æsculapius. [812] Pyth., iii. 96 sq. [813] Ascribed by Seneca to the Bellerophon of Eurip. [814] From the Ino, a lost play of Eurip. __________________________________________________________________ Chapter XXX.--Reasons Why Divinity Has Been Ascribed to Men. For if detestable and god-hated men had the reputation of being gods, and the daughter of Derceto, Semiramis, a lascivious and blood-stained woman, was esteemed a Syria goddess; and if, on account of Derceto, the Syrians worship doves and Semiramis (for, a thing impossible, a woman was changed into a dove: the story is in Ctesias), what wonder if some should be called gods by their people on the ground of their rule and sovereignty (the Sibyl, of whom Plato also makes mention, says:-- "It was the generation then the tenth, Of men endow'd with speech, since forth the flood Had burst upon the men of former times, And Kronos, Japetus, and Titan reigned, Whom men, of Ouranos and Gaïa Proclaimed the noblest sons, and named them so, [815] Because of men endowed with gift of speech They were the first"); [816] and others for their strength, as Heracles and Perseus; and others for their art, as Asclepius? Those, therefore, to whom either the subjects gave honour or the rulers themselves [assumed it], obtained the name, some from fear, others from revenge. Thus Antinous, through the benevolence of your ancestors towards their subjects, came to be regarded as a god. But those who came after adopted the worship without examination. "The Cretans always lie; for they, O king, Have built a tomb to thee who art not dead." [817] Though you believe, O Callimachus, in the nativity of Zeus, you do not believe in his sepulchre; and whilst you think to obscure the truth, you in fact proclaim him dead, even to those who are ignorant; and if you see the cave, you call to mind the childbirth of Rhea; but when you see the coffin, you throw a shadow over his death, not considering that the unbegotten God alone is eternal. For either the tales told by the multitude and the poets about the gods are unworthy of credit, and the reverence shown them is superfluous (for those do not exist, the tales concerning whom are untrue); or if the births, the amours, the murders, the thefts, the castrations, the thunderbolts, are true, they no longer exist, having ceased to be since they were born, having previously had no being. And on what principle must we believe some things and disbelieve others, when the poets have written their stories in order to gain greater veneration for them? For surely those through whom they have got to be considered gods, and who have striven to represent their deeds as worthy of reverence, cannot have invented their sufferings. That, therefore, we are not atheists, acknowledging as we do God the Maker of this universe and His Logos, has been proved according to my ability, if not according to the importance of the subject. __________________________________________________________________ [815] i.e., after Gaïa and Ouranos, Earth and Heaven. [816] Oracc., Sibyll., iii. 108-113. [Kaye, p. 220, and compare cap. vii., supra. The inspiration of Balaam, and likewise that of the ass, must, in my opinion, illustrate that of the Sibyls.] [817] Callim., Hym. Jov., 8 sq. [Tit. i. 12. But St. Paul's quotation is from Epimenides.] __________________________________________________________________ Chapter XXXI.--Confutation of the Other Charges Brought Against the Christians. But they have further also made up stories against us of impious feasts [818] and forbidden intercourse between the sexes, both that they may appear to themselves to have rational grounds of hatred, and because they think either by fear to lead us away from our way of life, or to render the rulers harsh and inexorable by the magnitude of the charges they bring. But they lose their labour with those who know that from of old it has been the custom, and not in our time only, for vice to make war on virtue. Thus Pythagoras, with three hundred others, was burnt to death; Heraclitus and Democritus were banished, the one from the city of the Ephesians, the other from Abdera, because he was charged with being mad; and the Athenians condemned Socrates to death. But as they were none the worse in respect of virtue because of the opinion of the multitude, so neither does the undiscriminating calumny of some persons cast any shade upon us as regards rectitude of life, for with God we stand in good repute. Nevertheless, I will meet these charges also, although I am well assured that by what has been already said I have cleared myself to you. For as you excel all men in intelligence, you know that those whose life is directed towards God as its rule, so that each one among us may be blameless and irreproachable before Him, will not entertain even the thought of the slightest sin. For if we believed that we should live only the present life, then we might be suspected of sinning, through being enslaved to flesh and blood, or overmastered by gain or carnal desire; but since we know that God is witness to what we think and what we say both by night and by day, and that He, being Himself light, sees all things in our heart, we are persuaded that when we are removed from the present life we shall live another life, better than the present one, and heavenly, not earthly (since we shall abide near God, and with God, free from all change or suffering in the soul, not as flesh, even though we shall have flesh, [819] but as heavenly spirit), or, falling with the rest, a worse one and in fire; for God has not made us as sheep or beasts of burden, a mere by-work, and that we should perish and be annihilated. On these grounds it is not likely that we should wish to do evil, or deliver ourselves over to the great Judge to be punished. __________________________________________________________________ [818] ["Thyestian feasts" (p. 130, supra); a charge which the Christian Fathers perpetually repel. Of course the sacrament of the Lord's Supper lent colour to this charge; but it could not have been repelled, had they believed the material body and blood of the "man Christ Jesus," present in this sacrament. See cap. iii., note.] [819] [1 Cor. xv. 44. A very clear representation of the apostle's doctrine. See Kaye, 199; and compare On the Resurrection, cap. xiii.] __________________________________________________________________ Chapter XXXII.--Elevated Morality of the Christians. It is, however, nothing wonderful that they should get up tales about us such as they tell of their own gods, of the incidents of whose lives they make mysteries. But it behoved them, if they meant to condemn shameless and promiscuous intercourse, to hate either Zeus, who begat children of his mother Rhea and his daughter Koré, and took his own sister to wife, or Orpheus, the inventor of these tales, which made Zeus more unholy and detestable than Thyestes himself; for the latter defiled his daughter in pursuance of an oracle, and when he wanted to obtain the kingdom and avenge himself. But we are so far from practising promiscuous intercourse, that it is not lawful among us to indulge even a lustful look. "For," saith He, "he that looketh on a woman to lust after her, hath committed adultery already in his heart." [820] Those, then, who are forbidden to look at anything more than that for which God formed the eyes, which were intended to be a light to us, and to whom a wanton look is adultery, the eyes being made for other purposes, and who are to be called to account for their very thoughts, how can any one doubt that such persons practice self-control? For our account lies not with human laws, which a bad man can evade (at the outset I proved to you, sovereign lords, that our doctrine is from the teaching of God), but we have a law which makes the measure of rectitude to consist in dealing with our neighbour as ourselves. [821] On this account, too, according to age, we recognise some as sons and daughters, others we regard as brothers and sisters, [822] and to the more advanced in life we give the honour due to fathers and mothers. On behalf of those, then, to whom we apply the names of brothers and sisters, and other designations of relationship, we exercise the greatest care that their bodies should remain undefiled and uncorrupted; for the Logos [823] again says to us, "If any one kiss a second time because it has given him pleasure, [he sins];" adding, "Therefore the kiss, or rather the salutation, should be given with the greatest care, since, if there be mixed with it the least defilement of thought, it excludes us from eternal life." [824] __________________________________________________________________ [820] Matt. v. 28. [821] Otto translates: "which has made us and our neighbours attain the highest degree of rectitude." The text is obscure, but the above seems the probably meaning; comp. Matt. xxii. 39, etc. [822] [Hermas, p. 47, [11]note, and p. 57, this volume; Elucidation, [12]ii.] [823] [The Logos never said, "it excludes us from eternal life:" that is sure; and the passage, though ambiguous, is not so interpreted in the Latin of Gesner. Jones remarks that Athenagoras never introduces a saying of our Lord in this way. Compare Clem. Alexandrin. (Pædagogue, b. iii. cap. v. p. 297, Edinburgh Series), where he quotes Matt. v. 28, with variation. Lardner (cap. xviii. sec. 20) gives a probable explanation. Jones on The Canon (vol. i. p. 436) is noteworthy. Kaye (p. 221) does not solve the puzzle.] [824] Probably from some apocryphal writing. [Come from what source it may, it suggests a caution of the utmost importance to Americans. In the newer parts of the country, the practice, here corrected, as cropped out among "brothers and sisters" of divers religious names, and consequent scandals have arisen. To all Christians comes, the apostolic appeal, "Let it not be once named among you."] __________________________________________________________________ Chapter XXXIII.--Chastity of the Christians with Respect to Marriage. Therefore, having the hope of eternal life, we despise the things of this life, even to the pleasures of the soul, each of us reckoning her his wife whom he has married according to the laws laid down by us, and that only for the purpose of having children. For as the husbandman throwing the seed into the ground awaits the harvest, not sowing more upon it, so to us the procreation of children is the measure of our indulgence in appetite. Nay, you would find many among us, both men and women, growing old unmarried, in hope of living in closer communion with God. [825] But if the remaining in virginity and in the state of an eunuch brings nearer to God, while the indulgence of carnal thought and desire leads away from Him, in those cases in which we shun the thoughts, much more do we reject the deeds. For we bestow our attention, not on the study of words, but on the exhibition and teaching of actions,--that a person should either remain as he was born, or be content with one marriage; for a second marriage is only a specious adultery. [826] "For whosoever puts away his wife," says He, "and marries another, commits adultery;" [827] not permitting a man to send her away whose virginity he has brought to an end, nor to marry again. For he who deprives himself of his first wife, even though she be dead, is a cloaked adulterer, [828] resisting the hand of God, because in the beginning God made one man and one woman, and dissolving the strictest union of flesh with flesh, formed for the intercourse of the race. __________________________________________________________________ [825] [This our Lord commends (Matt. xix. 12) as a voluntary act of private self-devotion.] [826] [There is perhaps a touch of the rising Phrygian influence in this passage; yet the language of St. Paul (1 Tim. v. 9) favoured this view, no doubt, in primitive opinion. See Speaker's Comm. on 1 Tim. iii. 2. Ed. Scribners, New York.] [827] Matt. xix. 9. [828] [But Callistus, heretical Bishop of Rome (a.d. 218.), authorized even third marriages in the clergy. Hippolytus, vol. vi. p. 343, Ante-Nicene Fathers, Edinburgh Series.] __________________________________________________________________ Chapter XXXIV.--The Vast Difference in Morals Between the Christians and Their Accusers. But though such is our character (Oh! why should I speak of things unfit to be uttered?), the things said of us are an example of the proverb, "The harlot reproves the chaste." For those who have set up a market for fornication and established infamous resorts for the young for every kind of vile pleasure,--who do not abstain even from males, males with males committing shocking abominations, outraging all the noblest and comeliest bodies in all sorts of ways, so dishonouring the fair workmanship of God (for beauty on earth is not self-made, but sent hither by the hand and will of God),--these men, I say, revile us for the very things which they are conscious of themselves, and ascribe to their own gods, boasting of them as noble deeds, and worthy of the gods. These adulterers and pæderasts defame the eunuchs and the once-married (while they themselves live like fishes; [829] for these gulp down whatever falls in their way, and the stronger chases the weaker: and, in fact, this is to feed upon human flesh, to do violence in contravention of the very laws which you and your ancestors, with due care for all that is fair and right, have enacted), so that not even the governors of the provinces sent by you suffice for the hearing of the complaints against those, to whom it even is not lawful, when they are struck, not to offer themselves for more blows, nor when defamed not to bless: for it is not enough to be just (and justice is to return like for like), but it is incumbent on us to be good and patient of evil. __________________________________________________________________ [829] [An allusion to the fable of the Sargus; and see Burton's Anat. Mel., p. 445.] __________________________________________________________________ Chapter XXXV.--The Christians Condemn and Detest All Cruelty. What man of sound mind, therefore, will affirm, while such is our character, that we are murderers? For we cannot eat human flesh till we have killed some one. The former charge, therefore, being false, if any one should ask them in regard to the second, whether they have seen what they assert, not one of them would be so barefaced as to say that he had. And yet we have slaves, some more and some fewer, by whom we could not help being seen; but even of these, not one has been found to invent even such things against us. For when they know that we cannot endure even to see a man put to death, though justly; who of them can accuse us of murder or cannibalism? Who does not reckon among the things of greatest interest the contests of gladiators and wild beasts, especially those which are given by you? But we, deeming that to see a man put to death is much the same as killing him, have abjured such spectacles. [830] How, then, when we do not even look on, lest we should contract guilt and pollution, can we put people to death? And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God [831] for the abortion, on what principle should we commit murder? For it does not belong to the same person to regard the very foetus in the womb as a created being, and therefore an object of God's care, and when it has passed into life, to kill it; and not to expose an infant, because those who expose them are chargeable with child-murder, and on the other hand, when it has been reared to destroy it. But we are in all things always alike and the same, submitting ourselves to reason, and not ruling over it. __________________________________________________________________ [830] [See Tatian, cap xxiii., supra, p. 75. But here the language of Gibbon is worthy to be quoted: though the icy-hearted infidel failed to understand that just such philosophers as he enjoyed these spectacles, till Christianity taught even such to profess a refined abhorrence of what the Gospel abolished, with no help from them. He says, "the first Christian emperor may claim the honour of the first edict which condemned the art and amusement of shedding human blood; but this benevolent law expressed the wishes of the prince, without reforming an inveterate abuse which degraded a civilized (?) nation below the condition of savage cannibals. Several hundred, perhaps several thousand, victims were annually slaughtered in the great cities of the empire." He tells the story of the heroic Telemachus, without eulogy; how his death, while struggling to separate the combatants abolished forever the inhuman sports and sacrifices of the amphitheatre. This happened under Honorius. Milman's Gibbon, iii. 210.] [831] [Let Americans read this, and ask whether a relapse into heathenism is not threatening our civilization, in this respect. May I venture to refer to Moral Reforms (ed. 1869, Lippincotts, Philadelphia), a little book of my own, rebuking this inquity, and tracing the earliest violation of this law of Christian morals, and of nature itself, to an unhappy Bishop of Rome, rebuked by Hippolytus. See vol. vi. p. 345, Edinburgh Series of Ante-Nicene Fathers.] __________________________________________________________________ Chapter XXXVI.--Bearing of the Doctrine of the Resurrection on the Practices of the Christians. Who, then, that believes in a resurrection, would make himself into a tomb for bodies that will rise again? For it is not the part of the same persons to believe that our bodies will rise again, and to eat them as if they would not; and to think that the earth will give back the bodies held by it, but that those which a man has entombed in himself will not be demanded back. On the contrary, it is reasonable to suppose, that those who think they shall have no account to give of the present life, ill or well spent, and that there is no resurrection, but calculate on the soul perishing with the body, and being as it were quenched in it, will refrain from no deed of daring; but as for those who are persuaded that nothing will escape the scrutiny of God, but that even the body which has ministered to the irrational impulses of the soul, and to its desires, will be punished along with it, it is not likely that they will commit even the smallest sin. But if to any one it appears sheer nonsense that the body which has mouldered away, and been dissolved, and reduced to nothing, should be reconstructed, we certainly cannot with any reason be accused of wickedness with reference to those that believe not, but only of folly; for with the opinions by which we deceive ourselves we injure no one else. But that it is not our belief alone that bodies will rise again, but that many philosophers also hold the same view, it is out of place to show just now, lest we should be thought to introduce topics irrelevant to the matter in hand, either by speaking of the intelligible and the sensible, and the nature of these respectively, or by contending that the incorporeal is older than the corporeal, and that the intelligible precedes the sensible, although we become acquainted with the latter earliest, since the corporeal is formed from the incorporeal, by the combination with it of the intelligible, and that the sensible is formed from the intelligible; for nothing hinders, according to Pythagoras and Plato, that when the dissolution of bodies takes place, they should, from the very same elements of which they were constructed at first, be constructed again. [832] But let us defer the discourse concerning the resurrection. [833] __________________________________________________________________ [832] [Comp. cap. xxxi., supra, p. 146. The science of their times lent itself to the notions of the Fathers necessarily; but neither Holy Scripture nor theology binds us to any theory of the how, in this great mystery; hence Plato and Pythagoras are only useful, as showing that even they saw nothing impossible in the resurrection of the dead. As to "the same elements," identity does not consist in the same particles of material, but in the continuity of material, by which every seed reproduces "its own body." 1 Cor. xv. 38.] [833] [It is a fair inference that The Discourse was written after the Embassy. "In it," says Kaye, "may be found nearly all the arguments which human reason has been able to advance in support of the resurrection." p. 200.] __________________________________________________________________ Chapter XXXVII.--Entreaty to Be Fairly Judged. And now do you, who are entirely in everything, by nature and by education, upright, and moderate, and benevolent, and worthy of your rule, now that I have disposed of the several accusations, and proved that we are pious, and gentle, and temperate in spirit, bend your royal head in approval. For who are more deserving to obtain the things they ask, than those who, like us, pray for your government, that you may, as is most equitable, receive the kingdom, son from father, and that your empire may receive increase and addition, all men becoming subject to your sway? And this is also for our advantage, that we may lead a peaceable and quiet life, and may ourselves readily perform all that is commanded us. [834] __________________________________________________________________ [834] [1 Tim. ii. 1, 2. Kaye, p. 154. They refused worship, however, to imperial images; and for this they suffered. "Bend your royal head" is an amusing reference to the nod of the Thunderer.] __________________________________________________________________ [698] Literally, "embassy." [By this name best known to scholars.] athenagoras treatise anf02 athenagoras_treatise The Treatise of Athenagoras /ccel/schaff/anf02.v.iii.html __________________________________________________________________ The Treatise of Athenagoras The Athenian, Philosopher and Christian, on the Resurrection of the Dead. __________________________________________________________________ __________________________________________________________________ Chapter I.--Defence of the Truth Should Precede Discussions Regarding It. [835] By the side of every opinion and doctrine which agrees with the truth of things, there springs up some falsehood; and it does so, not because it takes its rise naturally from some fundamental principle, or from some cause peculiar to the matter in hand, but because it is invented on purpose by men who set a value on the spurious seed, for its tendency to corrupt the truth. This is apparent, in the first place, from those who in former times addicted themselves to such inquiries, and their want of agreement with their predecessors and contemporaries, and then, not least, from the very confusion which marks the discussions that are now going on. For such men have left no truth free from their calumnious attacks--not the being of God, not His knowledge, not His operations, not those books which follow by a regular and strict sequence from these, and delineate for us the doctrines of piety. On the contrary, some of them utterly, and once for all, give up in despair the truth concerning these things, and some distort it to suit their own views, and some of set purpose doubt even of things which are palpably evident. Hence I think that those who bestow attention on such subjects should adopt two lines of argument, one in defence of the truth, another concerning the truth: that in defence of the truth, for disbelievers and doubters; that concerning the truth, for such as are candid and receive the truth with readiness. Accordingly it behoves those who wish to investigate these matters, to keep in view that which the necessity of the case in each instance requires, and to regulate their discussion by this; to accommodate the order of their treatment of these subjects to what is suitable to the occasion, and not for the sake of appearing always to preserve the same method, to disregard fitness and the place which properly belongs to each topic. For, so far as proof and the natural order are concerned, dissertations concerning the truth always take precedence of those in defence of it; but, for the purpose of greater utility, the order must be reversed, and arguments in defence of it precede those concerning it. For the farmer could not properly cast the seed into the ground, unless he first extirpated the wild wood, and whatever would be hurtful to the good seed; nor the physician introduce any wholesome medicines into the body that needed his care, if he did not previously remove the disease within, or stay that which was approaching. Neither surely can he who wishes to teach the truth persuade any one by speaking about it, so long as there is a false opinion lurking in the mind of his hearers, and barring the entrance of his arguments. And, therefore, from regard to greater utility, I myself sometimes place arguments in defence of the truth before those concerning the truth; and on the present occasion it appears to me, looking at the requirements of the case, not without advantage to follow the same method in treating of the resurrection. For in regard to this subject also we find some utterly disbelieving, and some others doubting, and even among those who have accepted the first principles some who are as much at a loss what to believe as those who doubt; the most unaccountable thing of all being, that they are in this state of mind without having any ground whatsoever in the matters themselves for their disbelief, or finding it possible to assign any reasonable cause why they disbelieve or experience any perplexity. __________________________________________________________________ [835] [This argument was adapted to the times, and to those to whom it was addressed, with great rhetorical art and concealment of art. Its faults arise from the defective science of the age, and from the habits of thought and of public instruction then in fashion. He does not address himself to believers, but to sceptics, and meets them on their highest levels of speech and of reason.] __________________________________________________________________ Chapter II.--A Resurrection is Not Impossible. Let us, then, consider the subject in the way I have indicated. If all disbelief does not arise from levity and inconsideration, but if it springs up in some minds on strong grounds and accompanied by the certainty which belongs to truth [well and good]; for it then maintains the appearance of being just, when the thing itself to which their disbelief relates appears to them unworthy of belief; but to disbelieve things which are not deserving of disbelief, is the act of men who do not employ a sound judgment about the truth. It behoves, therefore, those who disbelieve or doubt concerning the resurrection, to form their opinion on the subject, not from any view they have hastily adopted, and from what is acceptable to profligate men, but either to assign the origin of men to no cause (a notion which is very easily refuted), or, ascribing the cause of all things to God, to keep steadily in view the principle involved in this article of belief, and from this to demonstrate that the resurrection is utterly unworthy of credit. This they will succeed in, if they are able to show that it is either impossible for God, or contrary to His will, to unite and gather together again bodies that are dead, or even entirely dissolved into their elements, so as to constitute the same persons. If they cannot do this, let them cease from this godless disbelief, and from this blasphemy against sacred things: for, that they do not speak the truth when they say that it is impossible, or not in accordance with the divine will, will clearly appear from what I am about to say. A thing is in strictness of language considered impossible to a person, when it is of such a kind that he either does not know what is to be done, or has not sufficient power for the proper doing of the thing known. For he who is ignorant of anything that requires to be done, is utterly unable either to attempt or to do what he is ignorant of; and he, too, who knows ever so well what has to be done, and by what means, and how, but either has no power at all to do the thing known, or not power sufficient, will not even make the attempt, if he be wise and consider his powers; and if he did attempt it without due consideration, he would not accomplish his purpose. But it is not possible for God to be ignorant, either of the nature of the bodies that are to be raised, as regards both the members entire and the particles of which they consist, or whither each of the dissolved particles passes, and what part of the elements has received that which is dissolved and has passed into that with which it has affinity, although to men it may appear quite impossible that what has again combined according to its nature with the universe should be separable from it again. For He from whom, antecedently to the peculiar formation of each, was not concealed either the nature of the elements of which the bodies of men were to consist, or the parts of these from which He was about to take what seemed to Him suitable for the formation of the human body, will manifestly, after the dissolution of the whole, not be ignorant whither each of the particles has passed which He took for the construction of each. For, viewed relatively to the order of things now obtaining among us, and the judgment we form concerning other matters, it is a greater thing to know beforehand that which has not yet come to pass; but, viewed relatively to the majesty and wisdom of God, both are according to nature, and it is equally easy to know beforehand things that have not yet come into existence, and to know things which have been dissolved. __________________________________________________________________ Chapter III.--He Who Could Create, Can Also Raise Up the Dead. Moreover also, that His power is sufficient for the raising of dead bodies, is shown by the creation of these same bodies. For if, when they did not exist, He made at their first formation the bodies of men, and their original elements, He will, when they are dissolved, in whatever manner that may take place, raise them again with equal ease: for this, too, is equally possible to Him. And it is no damage to the argument, if some suppose the first beginnings to be from matter, or the bodies of men at least to be derived from the elements as the first materials, or from seed. For that power which could give shape to what is regarded by them as shapeless matter, and adorn it, when destitute of form and order, with many and diverse forms, and gather into one the several portions of the elements, and divide the seed which was one and simple into many, and organize that which was unorganized, and give life to that which had no life,--that same power can reunite what is dissolved, and raise up what is prostrate, and restore the dead to life again, and put the corruptible into a state of incorruption. And to the same Being it will belong, and to the same power and skill, to separate that which has been broken up and distributed among a multitude of animals of all kinds which are wont to have recourse to such bodies, and glut their appetite upon them,--to separate this, I say, and unite it again with the proper members and parts of members, whether it has passed into some one of those animals, or into many, or thence into others, or, after being dissolved along with these, has been carried back again to the original elements, resolved into these according to a natural law--a matter this which seems to have exceedingly confounded some, even of those admired for wisdom, who, I cannot tell why, think those doubts worthy of serious attention which are brought forward by the many. __________________________________________________________________ Chapter IV.--Objection from the Fact that Some Human Bodies Have Become Part of Others. These persons, to wit, say that many bodies of those who have come to an unhappy death in shipwrecks and rivers have become food for fishes, and many of those who perish in war, or who from some other sad cause or state of things are deprived of burial, lie exposed to become the food of any animals which may chance to light upon them. Since, then, bodies are thus consumed, and the members and parts composing them are broken up and distributed among a great multitude of animals, and by means of nutrition become incorporated with the bodies of those that are nourished by them,--in the first place, they say, their separation from these is impossible; and besides this, in the second place, they adduce another circumstance more difficult still. When animals of the kind suitable for human food, which have fed on the bodies of men, pass through their stomach, and become incorporated with the bodies of those who have partaken of them, it is an absolute necessity, they say, that the parts of the bodies of men which have served as nourishment to the animals which have partaken of them should pass into other bodies of men, since the animals which meanwhile have been nourished by them convey the nutriment derived from those by whom they were nourished into those men of whom they become the nutriment. Then to this they tragically add the devouring of offspring perpetrated by people in famine and madness, and the children eaten by their own parents through the contrivance of enemies, and the celebrated Median feast, and the tragic banquet of Thyestes; and they add, moreover, other such like unheard-of occurrences which have taken place among Greeks and barbarians: and from these things they establish, as they suppose, the impossibility of the resurrection, on the ground that the same parts cannot rise again with one set of bodies, and with another as well; for that either the bodies of the former possessors cannot be reconstituted, the parts which composed them having passed into others, or that, these having been restored to the former, the bodies of the last possessors will come short. __________________________________________________________________ Chapter V.--Reference to the Processes of Digestion and Nutrition. But it appears to me that such persons, in the first place, are ignorant of the power and skill of Him that fashioned and regulates this universe, who has adapted to the nature and kind of each animal the nourishment suitable and correspondent to it, and has neither ordained that everything in nature shall enter into union and combination with every kind of body, nor is at any loss to separate what has been so united, but grants to the nature of each several created being or thing to do or to suffer what is naturally suited to it, and sometimes also hinders and allows or forbids whatever He wishes, and for the purpose He wishes; and, moreover, that they have not considered the power and nature of each of the creatures that nourish or are nourished. Otherwise they would have known that not everything which is taken for food under the pressure of outward necessity turns out to be suitable nourishment for the animal, but that some things no sooner come into contact with the plicatures of the stomach than they are wont to be corrupted, and are vomited or voided, or disposed of in some other way, so that not even for a little time do they undergo the first and natural digestion, much less become incorporated with that which is to be nourished; as also, that not even everything which has been digested in the stomach and received the first change actually arrives at the parts to be nourished, since some of it loses its nutritive power even in the stomach, and some during the second change, and the digestion that takes place in the liver is separated and passes into something else which is destitute of the power to nourish; nay, that the change which takes place in the liver does not all issue in nourishment to men, but the matter changed is separated as refuse according to its natural purpose; and that the nourishment which is left in the members and parts themselves that have to be nourished sometimes changes to something else, according as that predominates which is present in greater or less [836] abundance, and is apt to corrupt or to turn into itself that which comes near it. __________________________________________________________________ [836] The common reading is "excessive." __________________________________________________________________ Chapter VI.--Everything that is Useless or Hurtful is Rejected. Since, therefore, great difference of nature obtains in all animals, and the very nourishment which is accordant with nature is varied to suit each kind of animal, and the body which is nourished; and as in the nourishment of every animal there is a threefold cleansing and separation, it follows that whatever is alien from the nourishment of the animal must be wholly destroyed and carried off to its natural place, or change into something else, since it cannot coalesce with it; that the power of the nourishing body must be suitable to the nature of the animal to be nourished, and accordant with its powers; and that this, when it has passed through the strainers appointed for the purpose, and been thoroughly purified by the natural means of purification, must become a most genuine addition to the substance,--the only thing, in fact, which any one calling things by their right names would call nourishment at all; because it rejects everything that is foreign and hurtful to the constitution of the animal nourished and that mass of superfluous food introduced merely for filling the stomach and gratifying the appetite. This nourishment, no one can doubt, becomes incorporated with the body that is nourished, interwoven and blended with all the members and parts of members; but that which is different and contrary to nature is speedily corrupted if brought into contact with a stronger power, but easily destroys that which is overcome by it, and is converted into hurtful humours and poisonous qualities, because producing nothing akin or friendly to the body which is to be nourished. And it is a very clear proof of this, that in many of the animals nourished, pain, or disease, or death follows from these things, if, owing to a too keen appetite, they take in mingled with their food something poisonous and contrary to nature; which, of course, would tend to the utter destruction of the body to be nourished, since that which is nourished is nourished by substances akin to it and which accord with its nature, but is destroyed by those of a contrary kind. If, therefore, according to the different nature of animals, different kinds of food have been provided suitable to their nature, and none of that which the animal may have taken, not even an accidental part of it, admits of being blended with the body which is nourished, but only that part which has been purified by an entire digestion, and undergone a complete change for union with a particular body, and adapted to the parts which are to receive nourishment,--it is very plain that none of the things contrary to nature can be united with those bodies for which it is not a suitable and correspondent nourishment, but either passes off by the bowels before it produces some other humour, crude and corrupted; or, if it continue for a longer time, produces suffering or disease hard to cure, destroying at the same time the natural nourishment, or even the flesh itself which needs nourishment. But even though it be expelled at length, overcome by certain medicines, or by better food, or by the natural forces, it is not got rid of without doing much harm, since it bears no peaceful aspect towards what is natural, because it cannot coalesce with nature. __________________________________________________________________ Chapter VII.--The Resurrection-Body Different from the Present. Nay, suppose we were to grant that the nourishment coming from these things (let it be so called, as more accordant with the common way of speaking), although against nature, is yet separated and changed into some one of the moist or dry, or warm or cold, matters which the body contains, our opponents would gain nothing by the concession: for the bodies that rise again are reconstituted from the parts which properly belong to them, whereas no one of the things mentioned is such a part, nor has it the form or place of a part; nay, it does not remain always with the parts of the body which are nourished, or rise again with the parts that rise, since no longer does blood, or phlegm, or bile, or breath, contribute anything to the life. Neither, again, will the bodies nourished then require the things they once required, seeing that, along with the want and corruption of the bodies nourished, the need also of those things by which they were nourished is taken away. To this must be added, that if we were to suppose the change arising from such nourishment to reach as far as flesh, in that case too there would be no necessity that the flesh recently changed by food of that kind, if it became united to the body of some other man, should again as a part contribute to the formation of that body, since neither the flesh which takes it up always retains what it takes, nor does the flesh so incorporated abide and remain with that to which it was added, but is subject to a great variety of changes,--at one time being dispersed by toil or care, at another time being wasted by grief or trouble or disease, and by the distempers arising from being heated or chilled, the humours which are changed with the flesh and fat not receiving the nourishment so as to remain what they are. But while such are the changes to which the flesh is subject, we should find that flesh, nourished by food unsuited to it, suffers them in a much greater degree; now swelling out and growing fat by what it has received, and then again rejecting it in some way or other, and decreasing in bulk, from one or more of the causes already mentioned; and that that alone remains in the parts which is adapted to bind together, or cover, or warm the flesh that has been chosen by nature, and adheres to those parts by which it sustains the life which is according to nature, and fulfils the labours of that life. So that whether the investigation in which we have just been engaged be fairly judged of, or the objections urged against our position be conceded, in neither case can it be shown that what is said by our opponents is true, nor can the bodies of men ever combine with those of the same nature, whether at any time, through ignorance and being cheated of their perception by some one else, men have partaken of such a body, or of their own accord, impelled by want or madness, they have defiled themselves with the body of one of like form; for we are very well aware that some brutes have human forms, or have a nature compounded of men and brutes, such as the more daring of the poets are accustomed to represent. __________________________________________________________________ Chapter VIII.--Human Flesh Not the Proper or Natural Food of Men. But what need is there to speak of bodies not allotted to be the food of any animal, and destined only for a burial in the earth in honour of nature, since the Maker of the world has not alloted any animal whatsoever as food to those of the same kind, although some others of a different kind serve for food according to nature? If, indeed, they are able to show that the flesh of men was alloted to men for food, there will be nothing to hinder its being according to nature that they should eat one another, just like anything else that is allowed by nature, and nothing to prohibit those who dare to say such things from regaling themselves with the bodies of their dearest friends as delicacies, as being especially suited to them, and to entertain their living friends with the same fare. But if it be unlawful even to speak of this, and if for men to partake of the flesh of men is a thing most hateful and abominable, and more detestable than any other unlawful and unnatural food or act; and if what is against nature can never pass into nourishment for the limbs and parts requiring it, and what does not pass into nourishment can never become united with that which it is not adapted to nourish,--then can the bodies of men never combine with bodies like themselves, to which this nourishment would be against nature, even though it were to pass many times through their stomach, owing to some most bitter mischance; but, removed from the influence of the nourishing power, and scattered to those parts of the universe again from which they obtained their first origin, they are united with these for as long a period of time as may be the lot of each; and, separated thence again by the skill and power of Him who has fixed the nature of every animal, and furnished it with its peculiar powers, they are united suitably, each to each, whether they have been burnt up by fire, or rotted by water, or consumed by wild beasts, or by any other animals, or separated from the entire body and dissolved before the other parts; and, being again united with one another, they occupy the same place for the exact construction and formation of the same body, and for the resurrection and life of that which was dead, or even entirely dissolved. To expatiate further, however, on these topics, is not suitable; for all men are agreed in their decision respecting them,--those at least who are not half brutes. __________________________________________________________________ Chapter IX.--Absurdity of Arguing from Man's Impotency. As there are many things of more importance to the inquiry before us, I beg to be excused from replying for the present to those who take refuge in the works of men, and even the constructors of them, who are unable to make anew such of their works as are broken in pieces, or worn out by time, or otherwise destroyed, and then from the analogy of potters and carpenters attempt to show that God neither can will, nor if He willed would be able, to raise again a body that is dead, or has been dissolved,--not considering that by such reasoning they offer the grossest insult to God, putting, as they do, on the same level the capabilities of things which are altogether different, or rather the natures of those who use them, and comparing the works of art with those of nature. To bestow any serious attention on such arguments would be not undeserving of censure, for it is really foolish to reply to superficial and trifling objections. It is surely far more probable, yea, most absolutely true, to say that what is impossible with men is possible with God. And if by this statement of itself as probable, and by the whole investigation in which we have just been engaged reason shows it to be possible, it is quite clear that it is not impossible. No, nor is it such a thing as God could not will. __________________________________________________________________ Chapter X.--It Cannot Be Shown that God Does Not Will a Resurrection. For that which is not accordant with His will is so either as being unjust or as unworthy of Him. And again, the injustice regards either him who is to rise again, or some other than he. But it is evident that no one of the beings exterior to him, and that are reckoned among the things that have existence, is injured. Spiritual natures (noetai phuseis) cannot be injured by the resurrection of men, for the resurrection of men is no hindrance to their existing, nor is any loss or violence inflicted on them by it; nor, again, would the nature of irrational or inanimate beings sustain wrong, for they will have no existence after the resurrection, and no wrong can be done to that which is not. But even if any one should suppose them to exist for ever, they would not suffer wrong by the renewal of human bodies: for if now, in being subservient to the nature of men and their necessities while they require them, and subjected to the yoke and every kind of drudgery, they suffer no wrong, much more, when men have become immortal and free from want, and no longer need their service, and when they are themselves liberated from bondage, will they suffer no wrong. For if they had the gift of speech, they would not bring against the Creator the charge of making them, contrary to justice, inferior to men because they did not share in the same resurrection. For to creatures whose nature is not alike the Just Being does not assign a like end. And, besides, with creatures that have no notion of justice there can be no complaint of injustice. Nor can it be said either that there is any injustice done as regards the man to be raised, for he consists of soul and body, and he suffers no wrong as to either soul or body. No person in his senses will affirm that his soul suffers wrong, because, in speaking so, he would at the same time be unawares reflecting on the present life also; for if now, while dwelling in a body subject to corruption and suffering, it has had no wrong done to it, much less will it suffer wrong when living in conjunction with a body which is free from corruption and suffering. The body, again, suffers no wrong; for if no wrong is done to it now while united a corruptible thing with an incorruptible, manifestly will it not be wronged when united an incorruptible with an incorruptible. No; nor can any one say that it is a work unworthy of God to raise up and bring together again a body which has been dissolved: for if the worse was not unworthy of Him, namely, to make the body which is subject to corruption and suffering, much more is the better not unworthy, to make one not liable to corruption or suffering. __________________________________________________________________ Chapter XI.--Recapitulation. If, then, by means of that which is by nature first and that which follows from it, each of the points investigated has been proved, it is very evident that the resurrection of dissolved bodies is a work which the Creator can perform, and can will, and such as is worthy of Him: for by these considerations the falsehood of the contrary opinion has been shown, and the absurdity of the position taken by disbelievers. For why should I speak of their correspondence each with each, and of their connection with one another? If indeed we ought to use the word connection, as though they were separated by some difference of nature; and not rather say, that what God can do He can also will, and that what God can will it is perfectly possible for Him to do, and that it is accordant with the dignity of Him who wills it. That to discourse concerning the truth is one thing, and to discourse in defence of it is another, has been sufficiently explained in the remarks already made, as also in what respects they differ from each other, and when and in dealing with whom they are severally useful; but perhaps there is no reason why, with a view to the general certainty, and because of the connection of what has been said with what remains, we should not make a fresh beginning from these same points and those which are allied to them. To the one kind of argument it naturally pertains to hold the foremost place, to the other to attend upon the first, and clear the way, and to remove whatever is obstructive or hostile. The discourse concerning the truth, as being necessary to all men for certainty and safety, holds the first place, whether in nature, or order, or usefulness: in nature, as furnishing the knowledge of the subject; in order, as being in those things and along with those things which it informs us of; in usefulness, as being a guarantee of certainty and safety to those who become acquainted with it. The discourse in defence of the truth is inferior in nature and force, for the refutation of falsehood is less important than the establishment of truth; and second in order, for it employs its strength against those who hold false opinions, and false opinions are an aftergrowth from another sowing and from degeneration. But, notwithstanding all this, it is often placed first, and sometimes is found more useful, because it removes and clears away beforehand the disbelief which disquiets some minds, and the doubt or false opinion of such as have but recently come over. And yet each of them is referrible to the same end, for the refutation of falsehood and the establishment of truth both have piety for their object: not, indeed, that they are absolutely one and the same, but the one is necessary, as I have said, to all who believe, and to those who are concerned about the truth and their own salvation; but the other proves to be more useful on some occasions, and to some persons, and in dealing with some. Thus much by way of recapitulation, to recall what has been already said. We must now pass on to what we proposed, and show the truth of the doctrine concerning the resurrection, both from the cause itself, according to which, and on account of which, the first man and his posterity were created, although they were not brought into existence in the same manner, and from the common nature of all men as men; and further, from the judgment of their Maker upon them according to the time each has lived, and according to the rules by which each has regulated his behaviour,--a judgment which no one can doubt will be just. __________________________________________________________________ Chapter XII.--Argument for the Resurrection From the Purpose Contemplated in Man's Creation. The argument from the cause will appear, if we consider whether man was made at random and in vain, or for some purpose; and if for some purpose, whether simply that he might live and continue in the natural condition in which he was created, or for the use of another; and if with a view to use, whether for that of the Creator Himself, or of some one of the beings who belong to Him, and are by Him deemed worthy of greater care. Now, if we consider this in the most general way, we find that a person of sound mind, and who is moved by a rational judgment to do anything, does nothing in vain which he does intentionally, but either for his own use, or for the use of some other person for whom he cares, or for the sake of the work itself, being moved by some natural inclination and affection towards its production. For instance (to make use of an illustration, that our meaning may be clear), a man makes a house for his own use, but for cattle and camels and other animals of which he has need he makes the shelter suitable for each of them; not for his own use, if we regard the appearance only, though for that, if we look at the end he has in view, but as regards the immediate object, from concern for those for whom he cares. He has children, too, not for his own use, nor for the sake of anything else belonging to him, but that those who spring from him may exist and continue as long as possible, thus by the succession of children and grandchildren comforting himself respecting the close of his own life, and hoping in this way to immortalize the mortal. Such is the procedure of men. But God can neither have made man in vain, for He is wise, and no work of wisdom is in vain; nor for His own use, for He is in want of nothing. But to a Being absolutely in need of nothing, no one of His works can contribute anything to His own use. Neither, again, did He make man for the sake of any of the other works which He has made. For nothing that is endowed with reason and judgment has been created, or is created, for the use of another, whether greater or less than itself, but for the sake of the life and continuance of the being itself so created. For reason cannot discover any use which might be deemed a cause for the creation of men, since immortals are free from want, and in need of no help from men in order to their existence; and irrational beings are by nature in a state of subjection, and perform those services for men for which each of them was intended, but are not intended in their turn to make use of men: for it neither was nor is right to lower that which rules and takes the lead to the use of the inferior, or to subject the rational to the irrational, which is not suited to rule. Therefore, if man has been created neither without cause and in vain (for none of God's works is in vain, so far at least as the purpose of their Maker is concerned), nor for the use of the Maker Himself, or of any of the works which have proceeded from Him, it is quite clear that although, according to the first and more general view of the subject, God made man for Himself, and in pursuance of the goodness and wisdom which are conspicuous throughout the creation, yet, according to the view which more nearly touches the beings created, He made him for the sake of the life of those created, which is not kindled for a little while and then extinguished. For to creeping things, I suppose, and birds, and fishes, or, to speak more generally, all irrational creatures, God has assigned such a life as that; but to those who bear upon them the image of the Creator Himself, and are endowed with understanding, and blessed with a rational judgment, the Creator has assigned perpetual duration, in order that, recognising their own Maker, and His power and skill, and obeying law and justice, they may pass their whole existence free from suffering, in the possession of those qualities with which they have bravely borne their preceding life, although they lived in corruptible and earthly bodies. For whatever has been created for the sake of something else, when that has ceased to be for the sake of which it was created, will itself also fitly cease to be, and will not continue to exist in vain, since, among the works of God, that which is useless can have no place; but that which was created for the very purpose of existing and living a life naturally suited to it, since the cause itself is bound up with its nature, and is recognised only in connection with existence itself, can never admit of any cause which shall utterly annihilate its existence. But since this cause is seen to lie in perpetual existence, the being so created must be preserved for ever, doing and experiencing what is suitable to its nature, each of the two parts of which it consists contributing what belongs to it, so that the soul may exist and remain without change in the nature in which it was made, and discharge its appropriate functions (such as presiding over the impulses of the body, and judging of and measuring that which occurs from time to time by the proper standards and measures), and the body be moved according to its nature towards its appropriate objects, and undergo the changes allotted to it, and, among the rest (relating to age, or appearance, or size), the resurrection. For the resurrection is a species of change, and the last of all, and a change for the better of what still remains in existence at that time. __________________________________________________________________ Chapter XIII.--Continuation of the Argument. [837] Confident of these things, no less than of those which have already come to pass, and reflecting on our own nature, we are content with a life associated with neediness and corruption, as suited to our present state of existence, and we stedfastly hope for a continuance of being in immortality; and this we do not take without foundation from the inventions of men, feeding ourselves on false hopes, but our belief rests on a most infallible guarantee--the purpose of Him who fashioned us, according to which He made man of an immortal soul [838] and a body, and furnished him with understanding and an innate law for the preservation and safeguard of the things given by Him as suitable to an intelligent existence and a rational life: for we know well that He would not have fashioned such a being, and furnished him with everything belonging to perpetuity, had He not intended that what was so created should continue in perpetuity. If, therefore, the Maker of this universe made man with a view to his partaking of an intelligent life, and that, having become a spectator of His grandeur, and of the wisdom which is manifest in all things, he might continue always in the contemplation of these; then, according to the purpose of his Author, and the nature which he has received, the cause of his creation is a pledge of his continuance for ever, and this continuance is a pledge of the resurrection, without which man could not continue. So that, from what has been said, it is quite clear that the resurrection is plainly proved by the cause of man's creation, and the purpose of Him who made him. Such being the nature of the cause for which man has been brought into this world, the next thing will be to consider that which immediately follows, naturally or in the order proposed; and in our investigation the cause of their creation is followed by the nature of the men so created, and the nature of those created by the just judgment of their Maker upon them, and all these by the end of their existence. Having investigated therefore the point placed first in order, we must now go on to consider the nature of men. __________________________________________________________________ [837] [The calm sublimity of this paragraph excels all that ever came from an Athenian before. In the Phoedon we have conjectures: here is certain hope and patient submission as our reasonable service.] [838] [Kaye, p. 199. Compare Embassy, cap. xxvii., supra, p. 143.] __________________________________________________________________ Chapter XIV.--The Resurrection Does Not Rest Solely on the Fact of a Future Judgment. The proof [839] of the several doctrines of which the truth consists, or of any matter whatsoever proposed for examination, if it is to produce an unwavering confidence in what is said, must begin, not from anything without, nor from what certain persons think or have thought, [840] but from the common and natural notion [841] of the matter, or from the connection of secondary truths with primary ones. For the question relates either to primary beliefs, and then all that is necessary is reminiscence, so as to stir up the natural notion; or to things which naturally follow from the first and to their natural sequence. And in these things we must observe order, showing what strictly follows from the first truths, or from those which are placed first, so as neither to be unmindful of the truth, or of our certainty respecting it, nor to confound the things arranged by nature and distinguished from each other, or break up the natural order. Hence I think it behoves those who desire to handle the subject with fairness, and who wish to form an intelligent judgment whether there is a resurrection or not, first to consider attentively the force of the arguments contributing to the proof of this, and what place each of them holds--which is first, which second, which third, and which last. And in the arrangement of these they should place first the cause of the creation of men,--namely, the purpose of the Creator in making man; and then connect with this, as is suitable, the nature of the men so created; not as being second in order, but because we are unable to pass our judgment on both at the same time, although they have the closest natural connection with each other, and are of equal force in reference to the subject before us. But while from these proofs as the primary ones, and as being derived from the work of creation, the resurrection is clearly demonstrated, none the less can we gain conviction respecting it from the arguments taken from providence,--I mean from the reward or punishment due to each man in accordance with just judgment, and from the end of human existence. For many, in discussing the subject of the resurrection, have rested the whole cause on the third argument alone, deeming that the cause of the resurrection is the judgment. But the fallacy of this is very clearly shown, from the fact that, although all human beings who die rise again, yet not all who rise again are to be judged: for if only a just judgment were the cause of the resurrection, it would of course follow that those who had done neither evil nor good--namely, very young children [842] --would not rise again; but seeing that all are to rise again, those who have died in infancy as well as others, they too justify our conclusion that the resurrection takes place not for the sake of the judgment as the primary reason, but in consequence of the purpose of God in forming men, and the nature of the beings so formed. __________________________________________________________________ [839] [This chapter of itself establishes the fact that Christians have a right to demand the evidence for what they are required to believe. It refutes the idea that what any single bishop or saint has said or thought is doctrine, for that reason only; but it leaves the fact that concurrent testimony is evidence, on certain conditions, in all its force.] [840] [Not strong enough for the force of the original: oud' ek ton tisi dokounton e dedogmenon.] [841] [From the natural common sense of the thing.] [842] [A beautiful and cogent argument for his proposition, and a precious testimony to the innocence of babes falling asleep in Christ. See Kaye, 190.] __________________________________________________________________ Chapter XV.--Argument for the Resurrection from the Nature of Man. But while the cause discoverable in the creation of men is of itself sufficient to prove that the resurrection follows by natural sequence on the dissolution of bodies, yet it is perhaps right not to shrink from adducing either of the proposed arguments, but, agreeably to what has been said, to point out to those who are not able of themselves to discern them, the arguments from each of the truths evolved from the primary; and first and foremost, the nature of the men created, which conducts us to the same notion, and has the same force as evidence of the resurrection. For if the whole nature of men in general is composed of an immortal soul and a body which was fitted to it in the creation, and if neither to the nature of the soul by itself, nor to the nature of the body separately, has God assigned such a creation or such a life and entire course of existence as this, but to men compounded of the two, in order that they may, when they have passed through their present existence, arrive at one common end, with the same elements of which they are composed at their birth and during life, it unavoidably follows, since one living-being is formed from the two, experiencing whatever the soul experiences and whatever the body experiences, doing and performing whatever requires the judgment of the senses or of the reason, that the whole series of these things must be referred to some one end, in order that they all, and by means of all,--namely, man's creation, man's nature, man's life, man's doings and sufferings, his course of existence, and the end suitable to his nature,--may concur in one harmony and the same common experience. But if there is some one harmony and community of experience belonging to the whole being, whether of the things which spring from the soul or of those which are accomplished by means of the body, the end for all these must also be one. And the end will be in strictness one, if the being whose end that end is remains the same in its constitution; and the being will be exactly the same, if all those things of which the being consists as parts are the same. And they will be the same in respect of their peculiar union, if the parts dissolved are again united for the constitution of the being. And the constitution of the same men of necessity proves that a resurrection will follow of the dead and dissolved bodies; for without this, neither could the same parts be united according to nature with one another, nor could the nature of the same men be reconstituted. And if both understanding and reason have been given to men for the discernment of things which are perceived by the understanding, and not of existences only, but also of the goodness and wisdom and rectitude of their Giver, it necessarily follows that, since those things continue for the sake of which the rational judgment is given, the judgment given for these things should also continue. But it is impossible for this to continue, unless the nature which has received it, and in which it adheres, continues. But that which has received both understanding and reason is man, not the soul by itself. Man, therefore, who consists of the two parts, must continue for ever. But it is impossible for him to continue unless he rise again. For if no resurrection were to take place, the nature of men as men would not continue. And if the nature of men does not continue, in vain has the soul been fitted to the need of the body and to its experiences; in vain has the body been fettered so that it cannot obtain what it longs for, obedient to the reins of the soul, and guided by it as with a bridle; in vain is the understanding, in vain is wisdom, and the observance of rectitude, or even the practice of every virtue, and the enactment and enforcement of laws,--to say all in a word, whatever is noble in men or for men's sake, or rather the very creation and nature of men. But if vanity is utterly excluded from all the works of God, and from all the gifts bestowed by Him, the conclusion is unavoidable, that, along with the interminable duration of the soul, there will be a perpetual continuance of the body according to its proper nature. __________________________________________________________________ Chapter XVI--Analogy of Death and Sleep, and Consequent Argument for the Resurrection. And let no one think it strange that we call by the name of life a continuance of being which is interrupted by death and corruption; but let him consider rather that this word has not one meaning only, nor is there only one measure of continuance, because the nature also of the things that continue is not one. For if each of the things that continue has its continuance according to its peculiar nature, neither in the case of those who are wholly incorruptible and immortal shall we find the continuance like ours, because the natures of superior beings do not take the level of such as are inferior; nor in men is it proper to look for a continuance invariable and unchangeable; inasmuch as the former are from the first created immortal, and continue to exist without end by the simple will of their Maker, and men, in respect of the soul, have from their first origin an unchangeable continuance, but in respect of the body obtain immortality by means of change. This is what is meant by the doctrine of the resurrection; and, looking to this, we both await the dissolution of the body, as the sequel to a life of want and corruption, and after this we hope for a continuance with immortality, [843] not putting either our death on a level with the death of the irrational animals, or the continuance of man with the continuance of immortals, lest we should unawares in this way put human nature and life on a level with things with which it is not proper to compare them. It ought not, therefore, to excite dissatisfaction, if some inequality appears to exist in regard to the duration of men; nor, because the separation of the soul from the members of the body and the dissolution of its parts interrupts the continuity of life, must we therefore despair of the resurrection. For although the relaxation of the senses and of the physical powers, which naturally takes place in sleep, seems to interrupt the sensational life when men sleep at equal intervals of time, and, as it were, come back to life again, yet we do not refuse to call it life; and for this reason, I suppose, some call sleep the brother of death, [844] not as deriving their origin from the same ancestors and fathers, but because those who are dead and those who sleep are subject to similar states, as regards at least the stillness and the absence of all sense of the present or the past, or rather of existence itself and their own life. If, therefore, we do not refuse to call by the name of life the life of men full of such inequality from birth to dissolution, and interrupted by all those things which we have before mentioned, neither ought we to despair of the life succeeding to dissolution, such as involves the resurrection, although for a time it is interrupted by the separation of the soul from the body. __________________________________________________________________ [843] [Job xix. 25. On which see St. Jerome, Ad Paulinum, cap. 10, tom. iv. 569, ed. Bened. And, on the text itself, see Pusey on Daniel, p. 504, London, 1864. A fine passage in Calvin, ad locum: "En igitur qualis debate esse nostra Fides," etc. Opp., tom. ii. p. 260, ed. Amsterdam, 1676.] [844] [Homer, Iliad, b. xiv. 231, and Virgil, Æn., vi. 278.] __________________________________________________________________ Chapter XVII.--The Series of Changes We Can Now Trace in Man Renders a Resurrection Probable. For this nature of men, which has inequality allotted to it from the first, and according to the purpose of its Maker, has an unequal life and continuance, interrupted sometimes by sleep, at another time by death, and by the changes incident to each period of life, whilst those which follow the first are not clearly seen beforehand. Would any one have believed, unless taught by experience, that in the soft seed alike in all its parts there was deposited such a variety and number of great powers, or of masses, which in this way arise and become consolidated--I mean of bones, and nerves, and cartilages, of muscles too, and flesh, and intestines, and the other parts of the body? For neither in the yet moist seed is anything of this kind to be seen, nor even in infants do any of those things make their appearance which pertain to adults, or in the adult period what belongs to those who are past their prime, or in these what belongs to such as have grown old. But although some of the things I have said exhibit not at all, and others but faintly, the natural sequence and the changes that come upon the nature of men, yet all who are not blinded in their judgment of these matters by vice or sloth, know that there must be first the depositing of the seed, and that when this is completely organized in respect of every member and part and the progeny comes forth to the light, there comes the growth belonging to the first period of life, and the maturity which attends growth, and after the maturity the slackening of the physical powers till old age, and then, when the body is worn out, its dissolution. As, therefore, in this matter, though neither the seed has inscribed upon it the life or form of men, nor the life the dissolution into the primary elements; the succession of natural occurrences makes things credible which have no credibility from the phenomena themselves, much more does reason, tracing out the truth from the natural sequence, afford ground for believing in the resurrection, since it is safer and stronger than experience for establishing the truth. __________________________________________________________________ Chapter XVIII.--Judgment Must Have Reference Both to Soul and Body: There Will Therefore Be a Resurrection. The arguments I just now proposed for examination, as establishing the truth of the resurrection, are all of the same kind, since they all start from the same point; for their starting-point is the origin of the first men by creation. But while some of them derive their strength from the starting-point itself from which they take their rise, others, consequent upon the nature and the life of men, acquire their credibility from the superintendence of God over us; for the cause according to which, and on account of which, men have come into being, being closely connected with the nature of men, derives its force from creation; but the argument from rectitude, which represents God as judging men according as they have lived well or ill, derives its force from the end of their existence: they come into being on the former ground, but their state depends more on God's superintendence. And now that the matters which come first have been demonstrated by me to the best of my ability, it will be well to prove our proposition by those also which come after--I mean by the reward or punishment due to each man in accordance with righteous judgment, and by the final cause of human existence; and of these I put foremost that which takes the lead by nature, and inquire first into the argument relating to the judgment: premising only one thing, from concern for the principle which appertains to the matters before us, and for order--namely, that it is incumbent on those who admit God to be the Maker of this universe, to ascribe to His wisdom and rectitude the preservation and care of all that has been created, if they wish to keep to their own principles; and with such views to hold that nothing either in earth or in heaven is without guardianship or providence, but that, on the contrary, to everything, invisible and visible alike, small and great, the attention of the Creator reaches; for all created things require the attention of the Creator, [845] and each one in particular, according to its nature and the end for which it was made: though I think it would be a useless expenditure of trouble to go through the list now, or distinguish between the several cases, or mention in detail what is suitable to each nature. Man, at all events, of whom it is now our business to speak, as being in want, requires food; as being mortal, posterity; as being rational, a process of judgment. But if each of these things belongs to man by nature, and he requires food for his life, and requires posterity for the continuance of the race, and requires a judgment in order that food and posterity may be according to law, it of course follows, since food and posterity refer to both together, that the judgment must be referred to them too (by both together I mean man, consisting of soul and body), and that such man becomes accountable for all his actions, and receives for them either reward or punishment. Now, if the righteous judgment awards to both together its retribution for the deeds wrought; and if it is not proper that either the soul alone should receive the wages of the deeds wrought in union with the body (for this of itself has no inclination to the faults which are committed in connection with the pleasure or food and culture of the body), or that the body alone should (for this of itself is incapable of distinguishing law and justice), but man, composed of these, is subjected to trial for each of the deeds wrought by him; and if reason does not find this happening either in this life (for the award according to merit finds no place in the present existence, since many atheists and persons who practice every iniquity and wickedness live on to the last, unvisited by calamity, whilst, on the contrary, those who have manifestly lived an exemplary life in respect of every virtue, live in pain, in insult, in calumny and outrage, and suffering of all kinds) or after death (for both together no longer exist, the soul being separated from the body, and the body itself being resolved again into the materials out of which it was composed, and no longer retaining anything of its former structure or form, much less the remembrance of its actions): the result of all this is very plain to every one,--namely, that, in the language of the apostle, "this corruptible (and dissoluble) must put on incorruption," [846] in order that those who were dead, having been made alive by the resurrection, and the parts that were separated and entirely dissolved having been again united, each one may, in accordance with justice, receive what he has done by the body, whether it be good or bad. __________________________________________________________________ [845] [Noble testimony to a minute and particular Providence. Kaye, p. 191.] [846] 1 Cor. xv. 54. __________________________________________________________________ Chapter XIX.--Man Would Be More Unfavourably Situated Than the Beasts If There Were No Resurrection. In replying, then, to those who acknowledge a divine superintendence, and admit the same principles as we do, yet somehow depart from their own admissions, one may use such arguments as those which have been adduced, and many more than these, should he be disposed to amplify what has been said only concisely and in a cursory manner. But in dealing with those who differ from us concerning primary truths, it will perhaps be well to lay down another principle antecedent to these, joining with them in doubting of the things to which their opinions relate, and examining the matter along with them in this manner--whether the life of men, and their entire course of existence, is overlooked, and a sort of dense darkness is poured down upon the earth, hiding in ignorance and silence both the men themselves and their actions; or whether it is much safer to be of opinion that the Maker presides over the things which He Himself has made, inspecting all things whatsoever which exist, or come into existence, Judge of both deeds and purposes. For if no judgment whatever were to be passed on the actions of men, men would have no advantage over the irrational creatures, but rather would fare worse than these do, inasmuch as they keep in subjection their passions, and concern themselves about piety, and righteousness, and the other virtues; and a life after the manner of brutes would be the best, virtue would be absurd, the threat of judgment a matter for broad laughter, indulgence in every kind of pleasure the highest good, and the common resolve of all these and their one law would be that maxim, so dear to the intemperate and lewd, "Let us eat and drink, for to-morrow we die." For the termination of such a life is not even pleasure, as some suppose, but utter insensibility. But if the Maker of men takes any concern about His own works, and the distinction is anywhere to be found between those who have lived well and ill, it must be either in the present life, while men are still living who have conducted themselves virtuously or viciously, or after death, when men are in a state of separation and dissolution. But according to neither of these suppositions can we find a just judgment taking place; for neither do the good in the present life obtain the rewards of virtue, nor yet do the bad receive the wages of vice. I pass over the fact, that so long as the nature we at present possess is preserved, the moral nature is not able to bear a punishment commensurate with the more numerous or more serious faults. For the robber, or ruler, or tyrant, who has unjustly put to death myriads on myriads, could not by one death make restitution for these deeds; and the man who holds no true opinion concerning God, but lives in all outrage and blasphemy, despises divine things, breaks the laws, commits outrage against boys and women alike, razes cities unjustly, burns houses with their inhabitants, and devastates a country, and at the same time destroys inhabitants of cities and peoples, and even an entire nation--how in a mortal body could he endure a penalty adequate to these crimes, since death prevents the deserved punishment, and the mortal nature does not suffice for any single one of his deeds? It is proved, therefore, that neither in the present life is there a judgment according to men's deserts, nor after death. __________________________________________________________________ Chapter XX.--Man Must Be Possessed Both of a Body and Soul Hereafter, that the Judgment Passed Upon Him May Be Just. For either death is the entire extinction of life, the soul being dissolved and corrupted along with the body, or the soul remains by itself, incapable of dissolution, of dispersion, of corruption, whilst the body is corrupted and dissolved, retaining no longer any remembrance of past actions, nor sense of what it experienced in connection with the soul. If the life of men is to be utterly extinguished, it is manifest there will be no care for men who are not living, no judgment respecting those who have lived in virtue or in vice; but there will rush in again upon us whatever belongs to a lawless life, and the swarm of absurdities which follow from it, and that which is the summit of this lawlessness--atheism. But if the body were to be corrupted, and each of the dissolved particles to pass to its kindred element, yet the soul to remain by itself as immortal, neither on this supposition would any judgment on the soul take place, since there would be an absence of equity: for it is unlawful to suspect that any judgment can proceed out of God and from God which is wanting in equity. Yet equity is wanting to the judgment, if the being is not preserved in existence who practiced righteousness or lawlessness: for that which practiced each of the things in life on which the judgment is passed was man, not soul by itself. To sum up all in a word, this view will in no case consist with equity. __________________________________________________________________ Chapter XXI.--Continuation of the Argument. For if good deeds are rewarded, the body will clearly be wronged, inasmuch as it has shared with the soul in the toils connected with well-doing, but does not share in the reward of the good deeds, and because, though the soul is often excused for certain faults on the ground of the body's neediness and want, the body itself is deprived of all share in the good deeds done, the toils on behalf of which it helped to bear during life. Nor, again, if faults are judged, is the soul dealt fairly with, supposing it alone to pay the penalty for the faults it committed through being solicited by the body and drawn away by it to its own appetites and motions, at one time being seized upon and carried off, at another attracted in some very violent manner, and sometimes concurring with it by way of kindness and attention to its preservation. How can it possibly be other than unjust for the soul to be judged by itself in respect of things towards which in its own nature it feels no appetite, no motion, no impulse, such as licentiousness, violence, covetousness, injustice, and the unjust acts arising out of these? For if the majority of such evils come from men's not having the mastery of the passions which solicit them, and they are solicited by the neediness and want of the body, and the care and attention required by it (for these are the motives for every acquisition of property, and especially for the using of it, and moreover for marriage and all the actions of life, in which things, and in connection with which, is seen what is faulty and what is not so), how can it be just for the soul alone to be judged in respect of those things which the body is the first to be sensible of, and in which it draws the soul away to sympathy and participation in actions with a view to things which it wants; and that the appetites and pleasures, and moreover the fears and sorrows, in which whatever exceeds the proper bounds is amenable to judgment, should be set in motion by the body, and yet that the sins arising from these, and the punishments for the sins committed, should fall upon the soul alone, which neither needs anything of this sort, nor desires nor fears or suffers of itself any such thing as man is wont to suffer? But even if we hold that these affections do not pertain to the body alone, but to man, in saying which we should speak correctly, because the life of man is one, though composed of the two, yet surely we shall not assert that these things belong to the soul, if we only look simply at its peculiar nature. For if it is absolutely without need of food, it can never desire those things which it does not in the least require for its subsistence; nor can it feel any impulse towards any of those things which it is not at all fitted to use; nor, again, can it be grieved at the want of money or other property, since these are not suited to it. And if, too, it is superior to corruption, it fears nothing whatever as destructive of itself: it has no dread of famine, or disease, or mutilation, or blemish, or fire, or sword, since it cannot suffer from any of these any hurt or pain, because neither bodies nor bodily powers touch it at all. But if it is absurd to attach the passions to the soul as belonging specially to it, it is in the highest degree unjust and unworthy of the judgment of God to lay upon the soul alone the sins which spring from them, and the consequent punishments. __________________________________________________________________ Chapter XXII.--Continuation of the Argument. In addition to what has been said, is it not absurd that, while we cannot even have the notion of virtue and vice as existing separately in the soul (for we recognise the virtues as man's virtues, even as in like manner vice, their opposite, as not belonging to the soul in separation from the body, and existing by itself), yet that the reward or punishment for these should be assigned to the soul alone? How can any one have even the notion of courage or fortitude as existing in the soul alone, when it has no fear of death, or wounds, or maiming, or loss, or maltreatment, or of the pain connected with these, or the suffering resulting from them? And what shall we say of self-control and temperance, when there is no desire drawing it to food or sexual intercourse, or other pleasures and enjoyments, nor any other thing soliciting it from within or exciting it from without? And what of practical wisdom, when things are not proposed to it which may or may not be done, nor things to be chosen or avoided, or rather when there is in it no motion at all or natural impulse towards the doing of anything? And how in any sense can equity be an attribute of souls, either in reference to one another or to anything else, whether of the same or of a different kind, when they are not able from any source, or by any means, or in any way, to bestow that which is equal according to merit or according to analogy, with the exception of the honour rendered to God, and, moreover, have no impulse or motion towards the use of their own things, or abstinence from those of others, since the use of those things which are according to nature, or the abstinence from them, is considered in reference to those who are so constituted as to use them, whereas the soul neither wants anything, nor is so constituted as to use any things or any single thing, and therefore what is called the independent action of the parts cannot be found in the soul so constituted? __________________________________________________________________ Chapter XXIII.--Continuation of the Argument. But the most irrational thing of all is this: to impose properly sanctioned laws on men, and then to assign to their souls alone the recompense of their lawful or unlawful deeds. For if he who receives the laws would also justly receive the recompense of the transgression of the laws, and if it was man that received the laws, and not the soul by itself, man must also bear the recompense for the sins committed, and not the soul by itself, since God has not enjoined on souls to abstain from things which have no relation to them, such as adultery, murder, theft, rapine, dishonour to parents, and every desire in general that tends to the injury and loss of our neighbours. For neither the command, "Honour thy father and thy mother," is adapted to souls alone, since such names are not applicable to them, for souls do not produce souls, so as to appropriate the appellation of father or mother, but men produce men; nor could the command, "Thou shalt not commit adultery," ever be properly addressed to souls, or even thought of in such a connection, since the difference of male and female does not exist in them, nor any aptitude for sexual intercourse, nor appetite for it; and where there is no appetite, there can be no intercourse; and where there is no intercourse at all, there can be no legitimate intercourse, namely marriage; and where there is no lawful intercourse, neither can there be unlawful desire of, or intercourse with, another man's wife, namely adultery. Nor, again, is the prohibition of theft, or of the desire of having more, applicable to souls, for they do not need those things, through the need of which, by reason of natural indigence or want, men are accustomed to steal or to rob, such as gold, or silver, or an animal, or something else adapted for food, or shelter, or use; for to an immortal nature everything which is desired by the needy as useful is useless. But let the fuller discussion of these matters be left to those who wish to investigate each point more exactly, or to contend more earnestly with opponents. But, since what has just been said, and that which concurs with this to guarantee the resurrection, suffices for us, it would not be seasonable to dwell any longer upon them; for we have not made it our aim to omit nothing that might be said, but to point out in a summary manner to those who have assembled what ought to be thought concerning the resurrection, and to adapt to the capacity of those present the arguments bearing on this question. __________________________________________________________________ Chapter XXIV.--Argument for the Resurrection from the Chief End of Man. The points proposed for consideration having been to some extent investigated, it remains to examine the argument from the end or final cause, which indeed has already emerged in what has been said, and only requires just so much attention and further discussion as may enable us to avoid the appearance of leaving unmentioned any of the matters briefly referred to by us, and thus indirectly damaging the subject or the division of topics made at the outset. For the sake of those present, therefore, and of others who may pay attention to this subject, it may be well just to signify that each of those things which are constituted by nature, and of those which are made by art, must have an end peculiar to itself, as indeed is taught us by the common sense of all men, and testified by the things that pass before our eyes. For do we not see that husbandmen have one end, and physicians another; and again, the things which spring out of the earth another, and the animals nourished upon it, and produced according to a certain natural series, another? If this is evident, and natural and artificial powers, and the actions arising from these, must by all means be accompanied by an end in accordance with nature, it is absolutely necessary that the end of men, since it is that of a peculiar nature, should be separated from community with the rest; for it is not lawful to suppose the same end for beings destitute of rational judgment, and of those whose actions are regulated by the innate law and reason, and who live an intelligent life and observe justice. Freedom from pain, therefore, cannot be the proper end for the latter, for this they would have in common with beings utterly devoid of sensibility: nor can it consist in the enjoyment of things which nourish or delight the body, or in an abundance of pleasures; else a life like that of the brutes must hold the first place, while that regulated by virtue is without a final cause. For such an end as this, I suppose, belongs to beasts and cattle, not to men possessed of an immortal soul and rational judgment. __________________________________________________________________ Chapter XXV.--Argument Continued and Concluded. Nor again is it the happiness of soul separated from body: for we are not inquiring about the life or final cause of either of the parts of which man consists, but of the being who is composed of both; for such is every man who has a share in this present existence, and there must be some appropriate end proposed for this life. But if it is the end of both parts together, and this can be discovered neither while they are still living in the present state of existence through the numerous causes already mentioned, nor yet when the soul is in a state of separation, because the man cannot be said to exist when the body is dissolved, and indeed entirely scattered abroad, even though the soul continue by itself--it is absolutely necessary that the end of a man's being should appear in some reconstitution of the two together, and of the same living being. And as this follows of necessity, there must by all means be a resurrection of the bodies which are dead, or even entirely dissolved, and the same men must be formed anew, since the law of nature ordains the end not absolutely, nor as the end of any men whatsoever, but of the same men who passed through the previous life; but it is impossible for the same men to be reconstituted unless the same bodies are restored to the same souls. But that the same soul should obtain the same body is impossible in any other way, and possible only by the resurrection; for if this takes place, an end befitting the nature of men follows also. And we shall make no mistake in saying, that the final cause of an intelligent life and rational judgment, is to be occupied uninterruptedly with those objects to which the natural reason is chiefly and primarily adapted, and to delight unceasingly in the contemplation of Him who is, and of His decrees, notwithstanding that the majority of men, because they are affected too passionately and too violently by things below, pass through life without attaining this object. For the large number of those who fail of the end that belongs to them does not make void the common lot, since the examination relates to individuals, and the reward or punishment of lives ill or well spent is proportioned to the merit of each. __________________________________________________________________ [This concluding chapter is of itself a masterpiece, and comforts my own soul unspeakably, as proving that this life is very precious, if only directed to the end from which we are created. Blest be Athenagoras for completing what St. Paul began on the Areopagus, and for giving us "beauty for ashes" out of the gardens of Plato. Now we find what power there was in the apostle's word, when he preached to the Athenians, "Jesus and the resurrection."] __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Clement of Alexandria __________________________________________________________________ __________________________________________________________________ Introductory Note to CLement of Alexandria __________________________________________________________________ [a.d. 153-193-217.] The second century of illumination is drawing to a close, as the great name of this Father comes into view, and introduces us to a new stage of the Church's progress. From Britain to the Ganges it had already made its mark. In all its Oriental identity, we have found it vigorous in Gaul and penetrating to other regions of the West. From its primitive base on the Orontes, it has extended itself to the deltas of the Nile; and the Alexandria of Apollos and of St. Mark has become the earliest seat of Christian learning. There, already, have the catechetical schools gathered the finest intellectual trophies of the Cross; and under the aliment of its library springs up something like a Christian university. Pantænus, "the Sicilian bee" from the flowery fields of Enna, comes to frame it by his industry, and store it with the sweets of his eloquence and wisdom. Clement, who had followed Tatian to the East, tracks Pantænus to Egypt, and comes with his Attic scholarship to be his pupil in the school of Christ. After Justin and Irenæus, he is to be reckoned the founder of Christian literature; and it is noteworthy how sublimely he begins to treat Paganism as a creed outworn, to be dismissed with contempt, rather than seriously wrestled with any longer. His merciless exposure of the entire system of "lords many and gods many," seems to us, indeed, unnecessarily offensive. Why not spare us such details? But let us reflect, that, if such are our Christian instincts of delicacy, we owe it to this great reformer in no small proportion. For not content to show the Pagans that the very atmosphere was polluted by their mythologies, so that Christians, turn which way they would, must encounter pestilence, he becomes the ethical philosopher of Christians; and while he proceeds to dictate, even in minute details, the transformations to which the faithful must subject themselves in order "to escape the pollutions of the world," he sketches in outline the reformations which the Gospel imposes on society, and which nothing but the Gospel has ever enabled mankind to realize. "For with a celerity unsurpassable, and a benevolence to which we have ready access," says Clement, "the Divine Power hath filled the universe with the seed of salvation." Socrates and Plato had talked sublimely four hundred years before; but Lust and Murder were yet the gods of Greece, and men and women were like what they worshipped. Clement had been their disciple; but now, as the disciple of Christ, he was to exert a power over men and manners, of which they never dreamed. Alexandria becomes the brain of Christendom: its heart was yet beating at Antioch, but the West was still receptive only, its hands and arms stretched forth towards the sunrise for further enlightenment. From the East it had obtained the Scriptures and their authentication, and from the same source was deriving the canons, the liturgies, and the creed of Christendom. The universal language of Christians is Greek. To a pagan emperor who had outgrown the ideas of Nero's time, it was no longer Judaism; but it was not less an Oriental superstition, essentially Greek in its features and its dress. "All the churches of the West," [847] says the historian of Latin Christianity, "were Greek religious colonies. Their language was Greek, their organization Greek, their writers Greek, their Scriptures and their ritual were Greek. Through Greek, the communications of the churches of the West were constantly kept up with the East. . . . Thus the Church at Rome was but one of a confederation of Greek religious republics founded by Christianity." Now this confederation was the Holy Catholic Church. Every Christian must recognise the career of Alexander, and the history of his empire, as an immediate precursor of the Gospel. The patronage of letters by the Ptolemies at Alexandria, the translation of the Hebrew Scriptures into the dialect of the Hellenes, the creation of a new terminology in the language of the Greeks, by which ideas of faith and of truth might find access to the mind of a heathen world,--these were preliminaries to the preaching of the Gospel to mankind, and to the composition of the New Testament of our Lord and Saviour. He Himself had prophetically visited Egypt, and the idols were now to be removed before his presence. There a powerful Christian school was to make itself felt for ever in the definitions of orthodoxy; and in a new sense was that prophecy to be understood, "Out of Egypt have I called my Son." The genius of Apollos was revived in his native city. A succession of doctors was there to arise, like him, "eloquent men, and mighty in the Scriptures." Clement tells us of his masters in Christ, and how, coming to Pantænus, his soul was filled with a deathless element of divine knowledge. [848] He speaks of the apostolic tradition as received through his teachers hardly at second-hand. He met in that school, no doubt, some, at least, who recalled Ignatius and Polycarp; some, perhaps, who as children had heard St. John when he could only exhort his congregations to "love one another." He could afterwards speak of himself as in the next succession after the apostles. He became the successor of Pantænus in the catechetical school, and had Origen for his pupil, with other eminent men. He was also ordained a presbyter. He seems to have compiled his Stromata in the reigns of Commodus and Severus. If, at this time, he was about forty years of age, as seems likely, we must conceive of his birth at Athens, while Antoninus Pius was emperor, while Polycarp was yet living, and while Justin and Irenæus were in their prime. Alexander, bishop of Jerusalem, speaks of Clement, in turn, as his master: "for we acknowledge as fathers those blessed saints who are gone before us, and to whom we shall go after a little time the truly blest Pantænus, I mean, and the holy Clemens, my teacher, who was to me so greatly useful and helpful." St. Cyril of Alexandria calls him "a man admirably learned and skilful, and one that searched to the depths all the learning of the Greeks, with an exactness rarely attained before." So Theodoret says, "He surpassed all others, and was a holy man." St. Jerome pronounces him the most learned of all the ancients; while Eusebius testifies to his theological attainments, and applauds him as an "incomparable master of Christian philosophy." But the rest shall be narrated by our translator, Mr. Wilson. The following is the original Introductory Notice:-- Titus Flavius Clemens, the illustrious head of the Catechetical School at Alexandria at the close of the second century, was originally a pagan philosopher. The date of his birth is unknown. It is also uncertain whether Alexandria or Athens was his birthplace. [849] On embracing Christianity, he eagerly sought the instructions of its most eminent teachers; for this purpose travelling extensively over Greece, Italy, Egypt, Palestine, and other regions of the East. Only one of these teachers (who, from a reference in the Stromata, all appear to have been alive when he wrote [850] ) can be with certainty identified, viz., Pantænus, of whom he speaks in terms of profound reverence, and whom he describes as the greatest of them all. Returning to Alexandria, he succeeded his master Pantænus in the catechetical school, probably on the latter departing on his missionary tour to the East, somewhere about a.d. 189. [851] He was also made a presbyter of the Church, either then or somewhat later. [852] He continued to teach with great distinction till a.d. 202, when the persecution under Severus compelled him to retire from Alexandria. In the beginning of the reign of Caracalla we find him at Jerusalem, even then a great resort of Christian, and especially clerical, pilgrims. We also hear of him travelling to Antioch, furnished with a letter of recommendation by Alexander, bishop of Jerusalem. [853] The close of his career is covered with obscurity. He is supposed to have died about a.d. 220. Among his pupils were his distinguished successor in the Alexandrian school, Origen, Alexander bishop of Jerusalem, and, according to Baronius, Combefisius, and Bull, also Hippolytus. The above is positively the sum of what we know of Clement's history. His three great works, The Exhortation to the Heathen (logos ho protreptikos pros Hellenas), The Instructor, or Pædagogus (paidagogos), The Miscellanies, or Stromata (Stromateis), are among the most valuable remains of Christian antiquity, and the largest that belong to that early period. The Exhortation, the object of which is to win pagans to the Christian faith, contains a complete and withering exposure of the abominable licentiousness, the gross imposture and sordidness of paganism. With clearness and cogency of argument, great earnestness and eloquence, Clement sets forth in contrast the truth as taught in the inspired Scriptures, the true God, and especially the personal Christ, the living Word of God, the Saviour of men. It is an elaborate and masterly work, rich in felicitous classical allusion and quotation, breathing throughout the spirit of philosophy and of the Gospel, and abounding in passages of power and beauty. The Pædagogus, or Instructor, is addressed to those who have been rescued from the darkness and pollutions of heathenism, and is an exhibition of Christian morals and manners,--a guide for the formation and development of Christian character, and for living a Christian life. It consists of three books. It is the grand aim of the whole work to set before the converts Christ as the only Instructor, and to expound and enforce His precepts. In the first book Clement exhibits the person, the function, the means, methods, and ends of the Instructor, who is the Word and Son of God; and lovingly dwells on His benignity and philanthropy, His wisdom, faithfulness, and righteousness. The second and third books lay down rules for the regulation of the Christian, in all the relations, circumstances, and actions of life, entering most minutely into the details of dress, eating, drinking, bathing, sleeping, etc. The delineation of a life in all respects agreeable to the Word, a truly Christian life, attempted here, may, now that the Gospel has transformed social and private life to the extent it has, appear unnecessary, or a proof of the influence of ascetic tendencies. But a code of Christian morals and manners (a sort of "whole duty of man" and manual of good breeding combined) was eminently needed by those whose habits and characters had been moulded under the debasing and polluting influences of heathenism; and who were bound, and were aiming, to shape their lives according to the principles of the Gospel, in the midst of the all but incredible licentiousness and luxury by which society around was incurably tainted. The disclosures which Clement, with solemn sternness, and often with caustic wit, makes of the prevalent voluptuousness and vice, form a very valuable contribution to our knowledge of that period. The full title of the Stromata, according to Eusebius and Photius, was Titou Phlauiou Klementos ton kata ten alethe philosophian gnostikon hupomnematon stromateis [854] --"Titus Flavius Clement's miscellaneous collections of speculative (gnostic) notes bearing upon the true philosophy." The aim of the work, in accordance with this title, is, in opposition to Gnosticism, to furnish the materials for the construction of a true gnosis, a Christian philosophy, on the basis of faith, and to lead on to this higher knowledge those who, by the discipline of the Pædagogus, had been trained for it. The work consisted originally of eight books. The eighth book is lost; that which appears under this name has plainly no connection with the rest of the Stromata. Various accounts have been given of the meaning of the distinctive word in the title (Stromateus); but all agree in regarding it as indicating the miscellaneous character of its contents. And they are very miscellaneous. They consist of the speculations of Greek philosophers, of heretics, and of those who cultivated the true Christian gnosis, and of quotations from sacred Scripture. The latter he affirms to be the source from which the higher Christian knowledge is to be drawn; as it was that from which the germs of truth in Plato and the Hellenic philosophy were derived. He describes philosophy as a divinely ordered preparation of the Greeks for faith in Christ, as the law was for the Hebrews; and shows the necessity and value of literature and philosophic culture for the attainment of true Christian knowledge, in opposition to the numerous body among Christians who regarded learning as useless and dangerous. He proclaims himself an eclectic, believing in the existence of fragments of truth in all systems, which may be separated from error; but declaring that the truth can be found in unity and completeness only in Christ, as it was from Him that all its scattered germs originally proceeded. The Stromata are written carelessly, and even confusedly; but the work is one of prodigious learning, and supplies materials of the greatest value for understanding the various conflicting systems which Christianity had to combat. It was regarded so much as the author's great work, that, on the testimony of Theodoret, Cassiodorus, and others, we learn that Clement received the appellation of Stromateus (the Stromatist). In all probability, the first part of it was given to the world about a.d. 194. The latest date to which he brings down his chronology in the first book is the death of Commodus, which happened in a.d. 192; from which Eusebius [855] concludes that he wrote this work during the reign of Severus, who ascended the imperial throne in a.d. 193, and reigned till a.d. 211. It is likely that the whole was composed ere Clement quitted Alexandria in a.d. 202. The publication of the Pædagogus preceded by a short time that of the Stromata; and the Cohortatio was written a short time before the Pædagogus, as is clear from statements made by Clement himself. So multifarious is the erudition, so multitudinous are the quotations and the references to authors in all departments, and of all countries, the most of whose works have perished, that the works in question could only have been composed near an extensive library--hardly anywhere but in the vicinity of the famous library of Alexandria. They are a storehouse of curious ancient lore,--a museum of the fossil remains of the beauties and monstrosities of the world of pagan antiquity, during all the epochs and phases of its history. The three compositions are really parts of one whole. The central connecting idea is that of the Logos--the Word--the Son of God; whom in the first work he exhibits drawing men from the superstitions and corruptions of heathenism to faith; in the second, as training them by precepts and discipline; and in the last, as conducting them to that higher knowledge of the things of God, to which those only who devote themselves assiduously to spiritual, moral, and intellectual culture can attain. Ever before his eye is the grand form of the living personal Christ,--the Word, who "was with God, and who was God, but who became man, and dwelt among us." Of course there is throughout plenty of false science, and frivolous and fanciful speculation. Who is the rich man that shall be saved? (tis ho sozomenos plousios;) is the title of a practical treatise, in which Clement shows, in opposition to those who interpreted our Lord's words to the young ruler as requiring the renunciation of worldly goods, that the disposition of the soul is the great essential. Of other numerous works of Clement, of which only a few stray fragments have been preserved, the chief are the eight books of The Hypotyposes, which consisted of expositions of all the books of Scripture. Of these we have a few undoubted fragments. The Adumbrations, or Commentaries on some of the Catholic Epistles, and The Selections from the Prophetic Scriptures, are compositions of the same character, as far as we can judge, as The Hypotyposes, and are supposed by some to have formed part of that work. Other lost works of Clement are:-- The Treatise of Clement, the Stromatist, on the Prophet Amos. On Providence. Treatise on Easter. On Evil-speaking. Discussion on Fasting. Exhortation to Patience; or, To the newly baptized. Ecclesiastical Canon; or, Against the Judaizers. Different Terms. The following are the names of treatises which Clement refers to as written or about to be written by him, but of which otherwise we have no trace or mention:--On First Principles; On Prophecy; On the Allegorical Interpretation of Members and Affections when ascribed to God; On Angels; On the Devil; On the Origin of the Universe; On the Unity and Excellence of the Church; On the Offices of Bishops, Presbyters, Deacons, and Widows; On the Soul; On the Resurrection; On Marriage; On Continence; Against Heresies. Preserved among Clement's works is a fragment called Epitomes of the Writings of Theodotus, and of the Eastern Doctrine, most likely abridged extracts made by Clement for his own use, and giving considerable insight into Gnosticism. Clement's quotations from Scripture are made from the Septuagint version, often inaccurately from memory, sometimes from a different text from what we possess, often with verbal adaptations; and not rarely different texts are blended together. [856] The works of Clement present considerable difficulties to the translator; and one of the chief is the state of the text, which greatly needs to be expurgated and amended. For this there are abundant materials, in the copious annotations and disquisitions, by various hands, collected together in Migne's edition; where, however, corruptions the most obvious have been allowed to remain in the text. The publishers are indebted to Dr. W. L. Alexander for the poetical translations of the Hymns of Clement. __________________________________________________________________ [847] Milman, vol. i. pp. 28, 29, condensed. He fails, however, to observe the immense importance of the facts he chronicles. [848] I have felt that Pantænus and his school require a few words in my elucidations. [849] Epiph., Hær., xxxii. 6. [850] Strom., lib. i. c. v. [851] Eusebius, Hist. Eccl., vi. 6. [852] Hieron., Lib. de Viris Illustribus, c. 38; Ph., Bibl., 111. [853] [The reader is already acquainted (Hermas, p. 12, [13]note 9) with permissive canons, by which bishops might commend to their brethren, books fit to be read, which they sent, authenticated, not only by hand and seal, but by a clerical messenger whose duty it was (in the language of Bingham) "to go on the bishop's embassies, with his letters or messages to foreign churches; for in those days, by reason of the persecutions, a bishop did not so much as send a letter to a foreign church, but by the hands of one of his clergy. Whence Cyprian calls them literæclericæ." Antiquities, book iii. cap. ii. 3.] [854] Eusebius, Hist. Eccl., vi. 13; Phot. Bibl., 111. [855] Hist. Eccl., vi. 6. [856] [I am glad that our learned translator makes nothing of the statement of Photius, that one of the works of Clement (now lost) contained many things unworthy of his orthodoxy and piety; but it may be well to say here, that Photius himself suggests that heretics had corrupted some of his writings, and that his genuine works testify against these very corruptions. Dupin thinks that if Clement ever wrote such things they much have crept into his works from fragments of his earlier writings, while he was a mere Platonist, at most an inquirer into Christianity. But his great repute in the Catholic Church after his decease, is sufficient to place his character far above all suspicions of his having ever swerved from the "faith of the Church."] __________________________________________________________________ Exhortation to the Heathen __________________________________________________________________ __________________________________________________________________ Chapter I.--Exhortation to Abandon the Impious Mysteries of Idolatry for the Adoration of the Divine Word and God the Father. Amphion of Thebes and Arion of Methymna were both minstrels, and both were renowned in story. They are celebrated in song to this day in the chorus of the Greeks; the one for having allured the fishes, and the other for having surrounded Thebes with walls by the power of music. Another, a Thracian, a cunning master of his art (he also is the subject of a Hellenic legend), tamed the wild beasts by the mere might of song; and transplanted trees--oaks--by music. I might tell you also the story of another, a brother to these--the subject of a myth, and a minstrel--Eunomos the Locrian and the Pythic grasshopper. A solemn Hellenic assembly had met at Pytho, to celebrate the death of the Pythic serpent, when Eunomos sang the reptile's epitaph. Whether his ode was a hymn in praise of the serpent, or a dirge, I am not able to say. But there was a contest, and Eunomos was playing the lyre in the summer time: it was when the grasshoppers, warmed by the sun, were chirping beneath the leaves along the hills; but they were singing not to that dead dragon, but to God All-wise,--a lay unfettered by rule, better than the numbers of Eunomos. The Locrian breaks a string. The grasshopper sprang on the neck of the instrument, and sang on it as on a branch; and the minstrel, adapting his strain to the grasshopper's song, made up for the want of the missing string. The grasshopper then was attracted by the song of Eunomos, as the fable represents, according to which also a brazen statue of Eunomos with his lyre, and the Locrian's ally in the contest, was erected at Pytho. But of its own accord it flew to the lyre, and of its own accord sang, and was regarded by the Greeks as a musical performer. How, let me ask, have you believed vain fables and supposed animals to be charmed by music; while Truth's shining face alone, as would seem, appears to you disguised, and is looked on with incredulous eyes? And so Cithæron, and Helicon, and the mountains of the Odrysi, and the initiatory rites of the Thracians, mysteries of deceit, are hallowed and celebrated in hymns. For me, I am pained at such calamities as form the subjects of tragedy, though but myths; but by you the records of miseries are turned into dramatic compositions. But the dramas and the raving poets, now quite intoxicated, let us crown with ivy; and distracted outright as they are, in Bacchic fashion, with the satyrs, and the frenzied rabble, and the rest of the demon crew, let us confine to Cithæron and Helicon, now antiquated. But let us bring from above out of heaven, Truth, with Wisdom in all its brightness, and the sacred prophetic choir, down to the holy mount of God; and let Truth, darting her light to the most distant points, cast her rays all around on those that are involved in darkness, and deliver men from delusion, stretching out her very strong [857] right hand, which is wisdom, for their salvation. And raising their eyes, and looking above, let them abandon Helicon and Cithæron, and take up their abode in Sion. "For out of Sion shall go forth the law, and the word of the Lord from Jerusalem," [858] --the celestial Word, the true athlete crowned in the theatre of the whole universe. What my Eunomos sings is not the measure of Terpander, nor that of Capito, nor the Phrygian, nor Lydian, nor Dorian, but the immortal measure of the new harmony which bears God's name--the new, the Levitical song. [859] "Soother of pain, calmer of wrath, producing forgetfulness of all ills." [860] Sweet and true is the charm of persuasion which blends with this strain. To me, therefore, that Thracian Orpheus, that Theban, and that Methymnæan,--men, and yet unworthy of the name,--seem to have been deceivers, who, under the pretence of poetry corrupting human life, possessed by a spirit of artful sorcery for purposes of destruction, celebrating crimes in their orgies, and making human woes the materials of religious worship, were the first to entice men to idols; nay, to build up the stupidity of the nations with blocks of wood and stone,--that is, statues and images,--subjecting to the yoke of extremest bondage the truly noble freedom of those who lived as free citizens under heaven by their songs and incantations. But not such is my song, which has come to loose, and that speedily, the bitter bondage of tyrannizing demons; and leading us back to the mild and loving yoke of piety, recalls to heaven those that had been cast prostrate to the earth. It alone has tamed men, the most intractable of animals; the frivolous among them answering to the fowls of the air, deceivers to reptiles, the irascible to lions, the voluptuous to swine, the rapacious to wolves. The silly are stocks and stones, and still more senseless than stones is a man who is steeped in ignorance. As our witness, let us adduce the voice of prophecy accordant with truth, and bewailing those who are crushed in ignorance and folly: "For God is able of these stones to raise up children to Abraham;" [861] and He, commiserating their great ignorance and hardness of heart who are petrified against the truth, has raised up a seed of piety, sensitive to virtue, of those stones--of the nations, that is, who trusted in stones. Again, therefore, some venomous and false hypocrites, who plotted against righteousness, He once called "a brood of vipers." [862] But if one of those serpents even is willing to repent, and follows the Word, he becomes a man of God. Others he figuratively calls wolves, clothed in sheep-skins, meaning thereby monsters of rapacity in human form. And so all such most savage beasts, and all such blocks of stone, the celestial song has transformed into tractable men. "For even we ourselves were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another." Thus speaks the apostolic Scripture: "But after that the kindness and love of God our saviour to man appeared, not by works of righteousness which we have done, but according to His mercy, He saved us." [863] Behold the might of the new song! It has made men out of stones, men out of beasts. Those, moreover, that were as dead, not being partakers of the true life, have come to life again, simply by becoming listeners to this song. It also composed the universe into melodious order, and tuned the discord of the elements to harmonious arrangement, so that the whole world might become harmony. It let loose the fluid ocean, and yet has prevented it from encroaching on the land. The earth, again, which had been in a state of commotion, it has established, and fixed the sea as its boundary. The violence of fire it has softened by the atmosphere, as the Dorian is blended with the Lydian strain; and the harsh cold of the air it has moderated by the embrace of fire, harmoniously arranging these the extreme tones of the universe. And this deathless strain,--the support of the whole and the harmony of all,--reaching from the centre to the circumference, and from the extremities to the central part, has harmonized this universal frame of things, not according to the Thracian music, which is like that invented by Jubal, but according to the paternal counsel of God, which fired the zeal of David. And He who is of David, and yet before him, the Word of God, despising the lyre and harp, which are but lifeless instruments, and having tuned by the Holy Spirit the universe, and especially man,--who, composed of body and soul, is a universe in miniature,--makes melody to God on this instrument of many tones; and to this instrument--I mean man--he sings accordant: "For thou art my harp, and pipe, and temple." [864] --a harp for harmony--a pipe by reason of the Spirit--a temple by reason of the word; so that the first may sound, the second breathe, the third contain the Lord. And David the king, the harper whom we mentioned a little above, who exhorted to the truth and dissuaded from idols, was so far from celebrating demons in song, that in reality they were driven away by his music. Thus, when Saul was plagued with a demon, he cured him by merely playing. A beautiful breathing instrument of music the Lord made man, after His own image. And He Himself also, surely, who is the supramundane Wisdom, the celestial Word, is the all-harmonious, melodious, holy instrument of God. What, then, does this instrument--the Word of God, the Lord, the New Song--desire? To open the eyes of the blind, and unstop the ears of the deaf, and to lead the lame or the erring to righteousness, to exhibit God to the foolish, to put a stop to corruption, to conquer death, to reconcile disobedient children to their father. The instrument of God loves mankind. The Lord pities, instructs, exhorts, admonishes, saves, shields, and of His bounty promises us the kingdom of heaven as a reward for learning; and the only advantage He reaps is, that we are saved. For wickedness feeds on men's destruction; but truth, like the bee, harming nothing, delights only in the salvation of men. You have, then, God's promise; you have His love: become partaker of His grace. And do not suppose the song of salvation to be new, as a vessel or a house is new. For "before the morning star it was;" [865] and "in the beginning was the Word, and the Word was with God, and the Word was God." [866] Error seems old, but truth seems a new thing. Whether, then, the Phrygians are shown to be the most ancient people by the goats of the fable; or, on the other hand, the Arcadians by the poets, who describe them as older than the moon; or, finally, the Egyptians by those who dream that this land first gave birth to gods and men: yet none of these at least existed before the world. But before the foundation of the world were we, who, because destined to be in Him, pre-existed in the eye of God before,--we the rational creatures of the Word of God, on whose account we date from the beginning; for "in the beginning was the Word." Well, inasmuch as the Word was from the first, He was and is the divine source of all things; but inasmuch as He has now assumed the name Christ, consecrated of old, and worthy of power, he has been called by me the New Song. This Word, then, the Christ, the cause of both our being at first (for He was in God) and of our well-being, this very Word has now appeared as man, He alone being both, both God and man--the Author of all blessings to us; by whom we, being taught to live well, are sent on our way to life eternal. For, according to that inspired apostle of the Lord, "the grace of God which bringeth salvation hath appeared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for the blessed hope, and appearing of the glory of the great God and our Saviour Jesus Christ." [867] This is the New Song, [868] the manifestation of the Word that was in the beginning, and before the beginning. The Saviour, who existed before, has in recent days appeared. He, who is in Him that truly is, has appeared; for the Word, who "was with God," and by whom all things were created, has appeared as our Teacher. The Word, who in the beginning bestowed on us life as Creator when He formed us, taught us to live well when He appeared as our Teacher; that as God He might afterwards conduct us to the life which never ends. He did not now for the first time pity us for our error; but He pitied us from the first, from the beginning. But now, at His appearance, lost as we already were, He accomplished our salvation. For that wicked reptile monster, by his enchantments, enslaves and plagues men even till now; inflicting, as seems to me, such barbarous vengeance on them as those who are said to bind the captives to corpses till they rot together. This wicked tyrant and serpent, accordingly, binding fast with the miserable chain of superstition whomsoever he can draw to his side from their birth, to stones, and stocks, and images, and such like idols, may with truth be said to have taken and buried living men with those dead idols, till both suffer corruption together. Therefore (for the seducer is one and the same) he that at the beginning brought Eve down to death, now brings thither the rest of mankind. Our ally and helper, too, is one and the same--the Lord, who from the beginning gave revelations by prophecy, but now plainly calls to salvation. In obedience to the apostolic injunction, therefore, let us flee from "the prince of the power of the air, the spirit that now worketh in the children of disobedience," [869] and let us run to the Lord the saviour, who now exhorts to salvation, as He has ever done, as He did by signs and wonders in Egypt and the desert, both by the bush and the cloud, which, through the favour of divine love, attended the Hebrews like a handmaid. By the fear which these inspired He addressed the hard-hearted; while by Moses, learned in all wisdom, and Isaiah, lover of truth, and the whole prophetic choir, in a way appealing more to reason, He turns to the Word those who have ears to hear. Sometimes He upbraids, and sometimes He threatens. Some men He mourns over, others He addresses with the voice of song, just as a good physician treats some of his patients with cataplasms, some with rubbing, some with fomentations; in one case cuts open with the lancet, in another cauterizes, in another amputates, in order if possible to cure the patient's diseased part or member. The Saviour has many tones of voice, and many methods for the salvation of men; by threatening He admonishes, by upbraiding He converts, by bewailing He pities, by the voice of song He cheers. He spake by the burning bush, for the men of that day needed signs and wonders. He awed men by the fire when He made flame to burst from the pillar of cloud--a token at once of grace and fear: if you obey, there is the light; if you disobey, there is the fire; but since humanity is nobler than the pillar or the bush, after them the prophets uttered their voice,--the Lord Himself speaking in Isaiah, in Elias,--speaking Himself by the mouth of the prophets. But if thou dost not believe the prophets, but supposest both the men and the fire a myth, the Lord Himself shall speak to thee, "who, being in the form of God, thought it not robbery to be equal with God, but humbled Himself," [870] --He, the merciful God, exerting Himself to save man. And now the Word Himself clearly speaks to thee, shaming thy unbelief; yea, I say, the Word of God became man, that thou mayest learn from man how man may become God. Is it not then monstrous, my friends, that while God is ceaselessly exhorting us to virtue, we should spurn His kindness and reject salvation? Does not John also invite to salvation, and is he not entirely a voice of exhortation? Let us then ask him, "Who of men art thou, and whence?" He will not say Elias. He will deny that he is Christ, but will profess himself to be "a voice crying in the wilderness." Who, then, is John? [871] In a word, we may say, "The beseeching voice of the Word crying in the wilderness." What criest thou, O voice? Tell us also. "Make straight the paths of the Lord." [872] John is the forerunner, and that voice the precursor of the Word; an inviting voice, preparing for salvation,--a voice urging men on to the inheritance of the heavens, and through which the barren and the desolate is childless no more. This fecundity the angel's voice foretold; and this voice was also the precursor of the Lord preaching glad tidings to the barren woman, as John did to the wilderness. By reason of this voice of the Word, therefore, the barren woman bears children, and the desert becomes fruitful. The two voices which heralded the Lord's--that of the angel and that of John--intimate, as I think, the salvation in store for us to be, that on the appearance of this Word we should reap, as the fruit of this productiveness, eternal life. The Scripture makes this all clear, by referring both the voices to the same thing: "Let her hear who has not brought forth, and let her who has not had the pangs of childbirth utter her voice: for more are the children of the desolate, than of her who hath an husband." [873] The angel announced to us the glad tidings of a husband. John entreated us to recognise the husbandman, to seek the husband. For this husband of the barren woman, and this husbandman of the desert--who filled with divine power the barren woman and the desert--is one and the same. For because many were the children of the mother of noble rule, yet the Hebrew woman, once blessed with many children, was made childless because of unbelief: the barren woman receives the husband, and the desert the husbandman; then both become mothers through the word, the one of fruits, the other of believers. But to the unbelieving the barren and the desert are still reserved. For this reason John, the herald of the Word, besought men to make themselves ready against the coming of the Christ of God. [874] And it was this which was signified by the dumbness of Zacharias, which waited for fruit in the person of the harbinger of Christ, that the Word, the light of truth, by becoming the Gospel, might break the mystic silence of the prophetic enigmas. But if thou desirest truly to see God, take to thyself means of purification worthy of Him, not leaves of laurel fillets interwoven with wool and purple; but wreathing thy brows with righteousness, and encircling them with the leaves of temperance, set thyself earnestly to find Christ. "For I am," He says, "the door," [875] which we who desire to understand God must discover, that He may throw heaven's gates wide open to us. For the gates of the Word being intellectual, are opened by the key of faith. No one knows God but the Son, and he to whom the Son shall reveal Him. [876] And I know well that He who has opened the door hitherto shut, will afterwards reveal what is within; and will show what we could not have known before, had we not entered in by Christ, through whom alone God is beheld. __________________________________________________________________ [857] The Greek is hupertaten, lit. highest. Potter appeals to the use of huerteros in Sophocles, Electr. 455, in the sense of stronger, as giving a clue to the meaning here. The scholiast in Klotz takes the words to mean that the hand is held over them. [858] Isa. ii. 3. [859] Ps. xcvi. 1, xvciii. 1. [860] Odyssey, iv. 220. [861] Matt. iii. 9; Luke iii. 8. [862] Matt. iii. 7; Luke iii. 7. [863] Tit. iii. 3-5. [864] Probably a quotation from a hymn. [865] Ps. cx. 3. Septuagint has, "before the morning star." [866] John i. 1. [867] Tit. ii. 11-13. [868] [Isa. xlii. 10. Note that in all the Psalms where this expression is used, there is a foretaste of the New Covenant and of the manifestation of the Word.] [869] Eph. ii. 2. [870] Phil. ii. 6, 7. [871] John i. 23. [872] Isa. xl. 3. [873] Isa. liv. 1. [874] This may be translated, "of God the Christ." [875] John x. 9. [876] Matt. xi. 27. __________________________________________________________________ Chapter II.--The Absurdity and Impiety of the Heathen Mysteries and Fables About the Birth and Death of Their Gods. Explore not then too curiously the shrines of impiety, or the mouths of caverns full of monstrosity, or the Thesprotian caldron, or the Cirrhæan tripod, or the Dodonian copper. The Gerandryon, [877] once regarded sacred in the midst of desert sands, and the oracle there gone to decay with the oak itself, consigned to the region of antiquated fables. The fountain of Castalia is silent, and the other fountain of Colophon; and, in like manner, all the rest of the springs of divination are dead, and stripped of their vainglory, although at a late date, are shown with their fabulous legends to have run dry. Recount to us also the useless [878] oracles of that other kind of divination, or rather madness, the Clarian, the Pythian, the Didymæan, that of Amphiaraus, of Apollo, of Amphilochus; and if you will, couple [879] with them the expounders of prodigies, the augurs, and the interpreters of dreams. And bring and place beside the Pythian those that divine by flour, and those that divine by barley, and the ventriloquists still held in honour by many. Let the secret shrines of the Egyptians and the necromancies of the Etruscans be consigned to darkness. Insane devices truly are they all of unbelieving men. Goats, too, have been confederates in this art of soothsaying, trained to divination; and crows taught by men to give oracular responses to men. And what if I go over the mysteries? I will not divulge them in mockery, as they say Alcibiades did, but I will expose right well by the word of truth the sorcery hidden in them; and those so-called gods of yours, whose are the mystic rites, I shall display, as it were, on the stage of life, to the spectators of truth. The bacchanals hold their orgies in honour of the frenzied Dionysus, celebrating their sacred frenzy by the eating of raw flesh, and go through the distribution of the parts of butchered victims, crowned with snakes, shrieking out the name of that Eva by whom error came into the world. The symbol of the Bacchic orgies is a consecrated serpent. Moreover, according to the strict interpretation of the Hebrew term, the name Hevia, aspirated, signifies a female serpent. Demeter and Proserpine have become the heroines of a mystic drama; and their wanderings, and seizure, and grief, Eleusis celebrates by torchlight processions. I think that the derivation of orgies and mysteries ought to be traced, the former to the wrath (orge) of Demeter against Zeus, the latter to the nefarious wickedness (musos) relating to Dionysus; but if from Myus of Attica, who Pollodorus says was killed in hunting--no matter, I don't grudge your mysteries the glory of funeral honours. You may understand mysteria in another way, as mytheria (hunting fables), the letters of the two words being interchanged; for certainly fables of this sort hunt after the most barbarous of the Thracians, the most senseless of the Phrygians, and the superstitious among the Greeks. Perish, then, the man who was the author of this imposture among men, be he Dardanus, who taught the mysteries of the mother of the gods, or Eetion, who instituted the orgies and mysteries of the Samothracians, or that Phrygian Midas who, having learned the cunning imposture from Odrysus, communicated it to his subjects. For I will never be persuaded by that Cyprian Islander Cinyras, who dared to bring forth from night to the light of day the lewd orgies of Aphrodité in his eagerness to deify a strumpet of his own country. Others say that Melampus the son of Amythaon imported the festivals of Ceres from Egypt into Greece, celebrating her grief in song. These I would instance as the prime authors of evil, the parents of impious fables and of deadly superstition, who sowed in human life that seed of evil and ruin--the mysteries. And now, for it is time, I will prove their orgies to be full of imposture and quackery. And if you have been initiated, you will laugh all the more at these fables of yours which have been held in honour. I publish without reserve what has been involved in secrecy, not ashamed to tell what you are not ashamed to worship. There is then the foam-born and Cyprus-born, the darling of Cinyras,--I mean Aphrodité, lover of the virilia, because sprung from them, even from those of Uranus, that were cut off,--those lustful members, that, after being cut off, offered violence to the waves. Of members so lewd a worthy fruit--Aphrodité--is born. In the rites which celebrate this enjoyment of the sea, as a symbol of her birth a lump of salt and the phallus are handed to those who are initiated into the art of uncleanness. And those initiated bring a piece of money to her, as a courtesan's paramours do to her. Then there are the mysteries of Demeter, and Zeus's wanton embraces of his mother, and the wrath of Demeter; I know not what for the future I shall call her, mother or wife, on which account it is that she is called Brimo, as is said; also the entreaties of Zeus, and the drink of gall, the plucking out of the hearts of sacrifices, and deeds that we dare not name. Such rites the Phrygians perform in honour of Attis and Cybele and the Corybantes. And the story goes, that Zeus, having torn away the orchites of a ram, brought them out and cast them at the breasts of Demeter, paying thus a fraudulent penalty for his violent embrace, pretending to have cut out his own. The symbols of initiation into these rites, when set before you in a vacant hour, I know will excite your laughter, although on account of the exposure by no means inclined to laugh. "I have eaten out of the drum, I have drunk out of the cymbal, I have carried the Cernos, [880] I have slipped into the bedroom." Are not these tokens a disgrace? Are not the mysteries absurdity? What if I add the rest? Demeter becomes a mother, Core [881] is reared up to womanhood. And, in course of time, he who begot her,--this same Zeus has intercourse with his own daughter Pherephatta,--after Ceres, the mother,--forgetting his former abominable wickedness. Zeus is both the father and the seducer of Core, and shamefully courts her in the shape of a dragon; his identity, however, was discovered. The token of the Sabazian mysteries to the initiated is "the deity gliding over the breast,"--the deity being this serpent crawling over the breasts of the initiated. Proof surely this of the unbridled lust of Zeus. Pherephatta has a child, though, to be sure, in the form of a bull, as an idolatrous poet says,-- "The bull The dragon's father, and the father of the bull the dragon, On a hill the herdsman's hidden ox-goad,"-- alluding, as I believe, under the name of the herdsman's ox-goad, to the reed wielded by bacchanals. Do you wish me to go into the story of Persephatta's gathering of flowers, her basket, and her seizure by Pluto (Aidoneus), and the rent in the earth, and the swine of Eubouleus that were swallowed up with the two goddesses; for which reason, in the Thesmophoria, speaking the Megaric tongue, they thrust out swine? This mythological story the women celebrate variously in different cities in the festivals called Thesmophoria and Scirophoria; dramatizing in many forms the rape of Pherephatta or Persephatta (Proserpine). The mysteries of Dionysus are wholly inhuman; for while still a child, and the Curetes danced around [his cradle] clashing their weapons, and the Titans having come upon them by stealth, and having beguiled him with childish toys, these very Titans tore him limb from limb when but a child, as the bard of this mystery, the Thracian Orpheus, says:-- "Cone, and spinning-top, and limb-moving rattles, And fair golden apples from the clear-toned Hesperides." And the useless symbols of this mystic rite it will not be useless to exhibit for condemnation. These are dice, ball, hoop, apples, top, [882] looking-glass, tuft of wool. Athené (Minerva), to resume our account, having abstracted the heart of Dionysus, was called Pallas, from the vibrating of the heart; and the Titans who had torn him limb from limb, setting a caldron on a tripod, and throwing into it the members of Dionysus, first boiled them down, and then fixing them on spits, "held them over the fire." But Zeus having appeared, since he was a god, having speedily perceived the savour of the pieces of flesh that were being cooked,--that savour which your gods agree to have assigned to them as their perquisite,--assails the Titans with his thunderbolt, and consigns the members of Dionysus to his son Apollo to be interred. And he--for he did not disobey Zeus--bore the dismembered corpse to Parnassus, and there deposited it. If you wish to inspect the orgies of the Corybantes, then know that, having killed their third brother, they covered the head of the dead body with a purple cloth, crowned it, and carrying it on the point of a spear, buried it under the roots of Olympus. These mysteries are, in short, murders and funerals. And the priests of these rites, who are called kings of the sacred rites by those whose business it is to name them, give additional strangeness to the tragic occurrence, by forbidding parsley with the roots from being placed on the table, for they think that parsley grew from the Corybantic blood that flowed forth; just as the women, in celebrating the Thesmophoria, abstain from eating the seeds of the pomegranate which have fallen on the ground, from the idea that pomegranates sprang from the drops of the blood of Dionysus. Those Corybantes also they call Cabiric; and the ceremony itself they announce as the Cabiric mystery. For those two identical fratricides, having abstracted the box in which the phallus of Bacchus was deposited, took it to Etruria--dealers in honourable wares truly. They lived there as exiles, employing themselves in communicating the precious teaching of their superstition, and presenting phallic symbols and the box for the Tyrrhenians to worship. And some will have it, not improbably, that for this reason Dionysus was called Attis, because he was mutilated. And what is surprising at the Tyrrhenians, who were barbarians, being thus initiated into these foul indignities, when among the Athenians, and in the whole of Greece--I blush to say it--the shameful legend about Demeter holds its ground? For Demeter, wandering in quest of her daughter Core, broke down with fatigue near Eleusis, a place in Attica, and sat down on a well overwhelmed with grief. This is even now prohibited to those who are initiated, lest they should appear to mimic the weeping goddess. The indigenous inhabitants then occupied Eleusis: their names were Baubo, and Dusaules, and Triptolemus; and besides, Eumolpus and Eubouleus. Triptolemus was a herdsman, Eumolpus a shepherd, and Eubouleus a swineherd; from whom came the race of the Eumolpidæ and that of the Heralds--a race of Hierophants--who flourished at Athens. Well, then (for I shall not refrain from the recital), Baubo having received Demeter hospitably, reaches to her a refreshing draught; and on her refusing it, not having any inclination to drink (for she was very sad), and Baubo having become annoyed, thinking herself slighted, uncovered her shame, and exhibited her nudity to the goddess. Demeter is delighted at the sight, and takes, though with difficulty, the draught--pleased, I repeat, at the spectacle. These are the secret mysteries of the Athenians; these Orpheus records. I shall produce the very words of Orpheus, that you may have the great authority on the mysteries himself, as evidence for this piece of turpitude:-- "Having thus spoken, she drew aside her garments, And showed all that shape of the body which it is improper to name, And with her own hand Baubo stripped herself under the breasts. Blandly then the goddess laughed and laughed in her mind, And received the glancing cup in which was the draught." And the following is the token of the Eleusinian mysteries: I have fasted, I have drunk the cup; I have received from the box; having done, I put it into the basket, and out of the basket into the chest. [883] Fine sights truly, and becoming a goddess; mysteries worthy of the night, and flame, and the magnanimous or rather silly people of the Erechthidæ and the other Greeks besides, "whom a fate they hope not for awaits after death." And in truth against these Heraclitus the Ephesian prophesies, as "the night-walkers, the magi, the bacchanals, the Lenæn revellers, the initiated." These he threatens with what will follow death, and predicts for them fire. For what are regarded among men as mysteries, they celebrate sacrilegiously. Law, then, and opinion, are nugatory. And the mysteries of the dragon are an imposture, which celebrates religiously mysteries that are no mysteries at all, and observes with a spurious piety profane rites. What are these mystic chests?--for I must expose their sacred things, and divulge things not fit for speech. Are they not sesame cakes, and pyramidal cakes, and globular and flat cakes, embossed all over, and lumps of salt, and a serpent the symbol of Dionysus Bassareus? And besides these, are they not pomegranates, and branches, and rods, and ivy leaves? and besides, round cakes and poppy seeds? And further, there are the unmentionable symbols of Themis, marjoram, a lamp, a sword, a woman's comb, which is a euphemism and mystic expression for the muliebria. O unblushing shamelessness! Once on a time night was silent, a veil for the pleasure of temperate men; but now for the initiated, the holy night is the tell-tale of the rites of licentiousness; and the glare of torches reveals vicious indulgences. Quench the flame, O Hierophant; reverence, O Torch-bearer, the torches. That light exposes Iacchus; let thy mysteries be honoured, and command the orgies to be hidden in night and darkness. [884] The fire dissembles not; it exposes and punishes what it is bidden. Such are the mysteries of the Atheists. [885] And with reason I call those Atheists who know not the true God, and pay shameless worship to a boy torn in pieces by the Titans, and a woman in distress, and to parts of the body that in truth cannot be mentioned for shame, held fast as they are in the double impiety, first in that they know not God, not acknowledging as God Him who truly is; the other and second is the error of regarding those who exist not, as existing and calling those gods that have no real existence, or rather no existence at all, who have nothing but a name. Wherefore the apostle reproves us, saying, "And ye were strangers to the covenants of promise, having no hope, and without God in the world." [886] All honour to that king of the Scythians, whoever Anacharsis was, who shot with an arrow one of his subjects who imitated among the Scythians the mystery of the Mother of the gods, as practiced by the inhabitants of Cyzicus, beating a drum and sounding a cymbal strung from his neck like a priest of Cybele, condemning him as having become effeminate among the Greeks, and a teacher of the disease of effeminacy to the rest of the Cythians. Wherefore (for I must by no means conceal it) I cannot help wondering how Euhemerus of Agrigentum, and Nicanor of Cyprus, and Diagoras, and Hippo of Melos, and besides these, that Cyrenian of the name of Theodorus, and numbers of others, who lived a sober life, and had a clearer insight than the rest of the world into the prevailing error respecting those gods, were called Atheists; for if they did not arrive at the knowledge of the truth, they certainly suspected the error of the common opinion; which suspicion is no insignificant seed, and becomes the germ of true wisdom. One of these charges the Egyptians thus: "If you believe them to be gods, do not mourn or bewail them; and if you mourn and bewail them, do not any more regard them as gods." And another, taking an image of Hercules made of wood (for he happened most likely to be cooking something at home), said, "Come now, Hercules; now is the time to undergo for us this thirteenth labour, as you did the twelve for Eurystheus, and make this ready for Diagoras," and so cast it into the fire as a log of wood. For the extremes of ignorance are atheism and superstition, from which we must endeavour to keep. And do you not see Moses, the hierophant of the truth, enjoining that no eunuch, or emasculated man, or son of a harlot, should enter the congregation? By the two first he alludes to the impious custom by which men were deprived both of divine energy and of their virility; and by the third, to him who, in place of the only real God, assumes many gods falsely so called,--as the son of a harlot, in ignorance of his true father, may claim many putative fathers. There was an innate original communion between men and heaven, obscured through ignorance, but which now at length has leapt forth instantaneously from the darkness, and shines resplendent; as has been expressed by one [887] in the following lines:-- "See'st thou this lofty, this boundless ether, Holding the earth in the embrace of its humid arms." And in these:-- "O Thou, who makest the earth Thy chariot, and in the earth hast Thy seat, Whoever Thou be, baffling our efforts to behold Thee." And whatever else the sons of the poets sing. But sentiments erroneous, and deviating from what is right, and certainly pernicious, have turned man, a creature of heavenly origin, away from the heavenly life, and stretched him on the earth, by inducing him to cleave to earthly objects. For some, beguiled by the contemplation of the heavens, and trusting to their sight alone, while they looked on the motions of the stars, straightway were seized with admiration, and deified them, calling the stars gods from their motion (theos from thein); and worshipped the sun,--as, for example, the Indians; and the moon, as the Phrygians. Others, plucking the benignant fruits of earth-born plants, called grain Demeter, as the Athenians, and the vine Dionysus, as the Thebans. Others, considering the penalties of wickedness, deified them, worshipping various forms of retribution and calamity. Hence the Erinnyes, and the Eumenides, and the piacular deities, and the judges and avengers of crime, are the creations of the tragic poets. And some even of the philosophers, after the poets, make idols of forms of the affections in your breasts,--such as fear, and love, and joy, and hope; as, to be sure, Epimenides of old, who raised at Athens the altars of Insult and Impudence. Other objects deified by men take their rise from events, and are fashioned in bodily shape, such as a Dike, a Clotho, and Lachesis, and Atropos, and Heimarmene, and Auxo, and Thallo, which are Attic goddesses. There is a sixth mode of introducing error and of manufacturing gods, according to which they number the twelve gods, whose birth is the theme of which Hesiod sings in his Theogony, and of whom Homer speaks in all that he says of the gods. The last mode remains (for there are seven in all)--that which takes its rise from the divine beneficence towards men. For, not understanding that it is God that does us good, they have invented saviours in the persons of the Dioscuri, and Hercules the averter of evil, and Asclepius the healer. These are the slippery and hurtful deviations from the truth which draw man down from heaven, and cast him into the abyss. I wish to show thoroughly what like these gods of yours are, that now at length you may abandon your delusion, and speed your flight back to heaven. "For we also were once children of wrath, even as others; but God, being rich in mercy, for the great love wherewith He loved us, when we were now dead in trespasses, quickened us together with Christ." [888] For the Word is living, and having been buried with Christ, is exalted with God. But those who are still unbelieving are called children of wrath, reared for wrath. We who have been rescued from error, and restored to the truth, are no longer the nurslings of wrath. Thus, therefore, we who were once the children of lawlessness, have through the philanthropy of the Word now become the sons of God. But to you a poet of your own, Empedocles of Agrigentum, comes and says:-- "Wherefore, distracted with grievous evils, You will never ease your soul of its miserable woes." The most of what is told of your gods is fabled and invented; and those things which are supposed to have taken place, are recorded of vile men who lived licentious lives:-- "You walk in pride and madness, And leaving the right and straight path, you have gone away Through thorns and briars. Why do ye wander? Cease, foolish men, from mortals; Leave the darkness of night, and lay hold on the light." These counsels the Sibyl, who is at once prophetic and poetic, enjoins on us; and truth enjoins them on us too, stripping the crowd of deities of those terrifying and threatening masks of theirs, disproving the rash opinions formed of them by showing the similarity of names. For there are those who reckon three Jupiters: him of Æther in Arcadia, and the other two sons of Kronos; and of these, one in Crete, and the others again in Arcadia. And there are those that reckon five Athenes: the Athenian, the daughter of Hephæstus; the second, the Egyptian, the daughter of Nilus; the third the inventor of war, the daughter of Kronos; the fourth, the daughter of Zeus, whom the Messenians have named Coryphasia, from her mother; above all, the daughter of Pallas and Titanis, the daughter of Oceanus, who, having wickedly killed her father, adorned herself with her father's skin, as if it had been the fleece of a sheep. Further, Aristotle calls the first Apollo, the son of Hephæstus and Athene (consequently Athene is no more a virgin); the second, that in Crete, the son of Corybas; the third, the son Zeus; the fourth, the Arcadian, the son of Silenus (this one is called by the Arcadians Nomius); and in addition to these, he specifies the Libyan Apollo, the son of Ammon; and to these Didymus the grammarian adds a sixth, the son of Magnes. And now how many Apollos are there? They are numberless, mortal men, all helpers of their fellow-men who similarly with those already mentioned have been so called. And what were I to mention the many Asclepiuses, or all the Mercuries that are reckoned up, or the Vulcans of fable? Shall I not appear extravagant, deluging your ears with these numerous names? At any rate, the native countries of your gods, and their arts and lives, and besides especially their sepulchres, demonstrate them to have been men. Mars, accordingly, who by the poets is held in the highest possible honour:-- "Mars, Mars, bane of men, blood-stained stormer of walls," [889] -- this deity, always changing sides, and implacable, as Epicharmus says, was a Spartan; Sophocles knew him for a Thracian; others say he was an Arcadian. This god, Homer says, was bound thirteen months:-- "Mars had his suffering; by Alöeus' sons, Otus and Ephialtes, strongly bound, He thirteen months in brazen fetters lay." [890] Good luck attend the Carians, who sacrifice dogs to him! And may the Scythians never leave off sacrificing asses, as Apollodorus and Callimachus relate:-- "Phoebus rises propitious to the Hyperboreans, Then they offer sacrifices of asses to him." And the same in another place:-- "Fat sacrifices of asses' flesh delight Phoebus." Hephæstus, whom Jupiter cast from Olympus, from its divine threshold, having fallen on Lemnos, practiced the art of working in brass, maimed in his feet:-- "His tottering knees were bowed beneath his weight." [891] You have also a doctor, and not only a brass-worker among the gods. And the doctor was greedy of gold; Asclepius was his name. I shall produce as a witness your own poet, the Boeotian Pindar:-- "Him even the gold glittering in his hands, Amounting to a splendid fee, persuaded To rescue a man, already death's capture, from his grasp; But Saturnian Jove, having shot his bolt through both, Quickly took the breath from their breasts, And his flaming thunderbolt sealed their doom." And Euripides:-- "For Zeus was guilty of the murder of my son Asclepius, by casting the lightning flame at his breast." He therefore lies struck with lightning in the regions of Cynosuris. Philochorus also says, that Poseidon was worshipped as a physician in Tenos; and that Kronos settled in Sicily, and there was buried. Patroclus the Thurian, and Sophocles the younger, in three tragedies, have told the story of the Dioscuri; and these Dioscuri were only two mortals, if Homer is worthy of of credit:-- " . . . . . . but they beneath the teeming earth, In Lacedæmon lay, their native land." [892] And, in addition, he who wrote the Cyprian poems says Castor was mortal, and death was decreed to him by fate; but Pollux was immortal, being the progeny of Mars. This he has poetically fabled. But Homer is more worthy of credit, who spoke as above of both the Dioscuri; and, besides, proved Herucles to be a mere phantom:-- "The man Hercules, expert in mighty deeds." Hercules, therefore, was known by Homer himself as only a mortal man. And Hieronymus the philosopher describes the make of his body, as tall, [893] bristling-haired, robust; and Dicærchus says that he was square-built, muscular, dark, hook-nosed, with greyish eyes and long hair. This Hercules, accordingly, after living fifty-two years, came to his end, and was burned in a funeral pyre in OEta. As for the Muses, whom Alcander calls the daughters of Zeus and Mnemosyne, and the rest of the poets and authors deify and worship,--those Muses, in honour of whom whole states have already erected museums, being handmaids, were hired by Megaclo, the daughter of Macar. This Macar reigned over the Lesbians, and was always quarrelling with his wife; and Megaclo was vexed for her mother's sake. What would she not do on her account? Accordingly she hires those handmaids, being so many in number, and calls them Mysæ, according to the dialect of the Æolians. These she taught to sing deeds of the olden time, and play melodiously on the lyre. And they, by assiduously playing the lyre, and singing sweetly to it, soothed Macar, and put a stop to his ill-temper. Wherefore Megaclo, as a token of gratitude to them, on her mother's account erected brazen pillars, and ordered them to be held in honour in all the temples. Such, then, are the Muses. This account is in Myrsilus of Lesbos. And now, then, hear the loves of your gods, and the incredible tales of their licentiousness, and their wounds, and their bonds, and their laughings, and their fights, their servitudes too, and their banquets; and furthermore, their embraces, and tears, and sufferings, and lewd delights. Call me Poseidon, and the troop of damsels deflowered by him, Amphitrite, Amymone, Alope, Melanippe, Alcyone, Hippothoe, Chione, and myriads of others; with whom, though so many, the passions of your Poseidon were not satiated. Call me Apollo; this is Phoebus, both a holy prophet and a good adviser. But Sterope will not say that, nor Æthousa, nor Arsinoe, nor Zeuxippe, nor Prothoe, nor Marpissa, nor Hypsipyle. For Daphne alone escaped the prophet and seduction. And, above all, let the father of gods and men, according to you, himself come, who was so given to sexual pleasure, as to lust after all, and indulge his lust on all, like the goats of the Thmuitæ. And thy poems, O Homer, fill me with admiration! "He said, and nodded with his shadowy brows; Waved on the immortal head the ambrosial locks, And all Olympus trembled at his nod." [894] Thou makest Zeus venerable, O Homer; and the nod which thou dost ascribe to him is most reverend. But show him only a woman's girdle, and Zeus is exposed, and his locks are dishonoured. To what a pitch of licentiousness did that Zeus of yours proceed, who spent so many nights in voluptuousness with Alcmene? For not even these nine nights were long to this insatiable monster. But, on the contrary, a whole lifetime were short enough for his lust; that he might beget for us the evil-averting god. Hercules, the son of Zeus--a true son of Zeus--was the offspring of that long night, who with hard toil accomplished the twelve labours in a long time, but in one night deflowered the fifty daughters of Thestius, and thus was at once the debaucher and the bridegroom of so many virgins. It is not, then, without reason that the poets call him a cruel wretch and a nefarious scoundrel. It were tedious to recount his adulteries of all sorts, and debauching of boys. For your gods did not even abstain from boys, one having loved Hylas, another Hyacinthus, another Pelops, another Chrysippus, and another Ganymede. Let such gods as these be worshipped by your wives, and let them pray that their husbands be such as these--so temperate; that, emulating them in the same practices, they may be like the gods. Such gods let your boys be trained to worship, that they may grow up to be men with the accursed likeness of fornication on them received from the gods. But it is only the male deities, perhaps, that are impetuous in sexual indulgence. "The female deities stayed each in the house, for shame," [895] says Homer; the goddesses blushing, for modesty's sake, to look on Aphrodité when she had been guilty of adultery. But these are more passionately licentious, bound in the chains of adultery; Eos having disgraced herself with Tithonus, Selene with Endymion, Nereis with Æacus, Thetis with Peleus, Demeter with Jason, Persephatta with Adonis. And Aphrodité having disgraced herself with Ares, crossed over to Cinyra and married Anchises, and laid snares for Phaëthon, and loved Adonis. She contended with the ox-eyed Juno; and the goddesses un-robed for the sake of the apple, and presented themselves naked before the shepherd, that he might decide which was the fairest. But come, let us briefly go the round of the games, and do away with those solemn assemblages at tombs, the Isthmian, Nemean, and Pythian, and finally the Olympian. At Pytho the Pythian dragon is worshipped, and the festival-assemblage of the serpent is called by the name Pythia. At the Isthmus the sea spit out a piece of miserable refuse; and the Isthmian games bewail Melicerta. At Nemea another--a little boy, Archemorus--was buried; and the funeral games of the child are called Nemea. Pisa is the grave of the Phrygian charioteer, O Hellenes of all tribes; and the Olympian games, which are nothing else than the funeral sacrifices of Pelops, the Zeus of Phidias claims for himself. The mysteries were then, as is probable, games held in honour of the dead; so also were the oracles, and both became public. But the mysteries at Sagra [896] and in Alimus of Attica were confined to Athens. But those contests and phalloi consecrated to Dionysus were a world's shame, pervading life with their deadly influence. For Dionysus, eagerly desiring to descend to Hades, did not know the way; a man, by name Prosymnus, offers to tell him, not without reward. The reward was a disgraceful one, though not so in the opinion of Dionysus: it was an Aphrodisian favour that was asked of Dionysus as a reward. The god was not reluctant to grant the request made to him, and promises to fulfil it should he return, and confirms his promise with an oath. Having learned the way, he departed and again returned: he did not find Prosymnus, for he had died. In order to acquit himself of his promise to his lover, he rushes to his tomb, and burns with unnatural lust. Cutting a fig-branch that came to his hand, he shaped the phallus, and so performed his promise to the dead man. As a mystic memorial of this incident, phalloi are raised aloft in honour of Dionysus through the various cities. "For did they not make a procession in honour of Dionysus, and sing most shameless songs in honour of the pudenda, all would go wrong," says Heraclitus. This is that Pluto and Dionysus in whose honour they give themselves up to frenzy, and play the bacchanal,--not so much, in my opinion, for the sake of intoxication, as for the sake of the shameless ceremonial practiced. With reason, therefore, such as have become slaves of their passions are your gods! Furthermore, like the Helots among the Lacedemonians, Apollo came under the yoke of slavery to Admetus in Pheræ, Hercules to Omphale in Sardis. Poseidon was a drudge to Laomedon; and so was Apollo, who, like a good-for-nothing servant, was unable to obtain his freedom from his former master; and at that time the walls of Troy were built by them for the Phrygian. And Homer is not ashamed to speak of Athene as appearing to Ulysses with a golden lamp in her hand. And we read of Aphrodite, like a wanton serving-wench, taking and setting a seat for Helen opposite the adulterer, in order to entice him. Panyasis, too, tells us of gods in plenty besides those who acted as servants, writing thus:-- "Demeter underwent servitude, and so did the famous lame god; Poseidon underwent it, and Apollo too, of the silver bow, With a mortal man for a year. And fierce Mars Underwent it at the compulsion of his father." And so on. Agreeably to this, it remains for me to bring before you those amatory and sensuous deities of yours, as in every respect having human feelings. "For theirs was a mortal body." This Homer most distinctly shows, by introducing Aphrodite uttering loud and shrill cries on account of her wound; and describing the most warlike Ares himself as wounded in the stomach by Diomede. Polemo, too, says that Athene was wounded by Ornytus; nay, Homer says that Pluto even was struck with an arrow by Hercules; and Panyasis relates that the beams of Sol were struck by the arrows of Hercules; [897] and the same Panyasis relates, that by the same Hercules Hera the goddess of marriage was wounded in sandy Pylos. Sosibius, too, relates that Hercules was wounded in the hand by the sons of Hippocoon. And if there are wounds, there is blood. For the ichor of the poets is more repulsive than blood; for the putrefaction of blood is called ichor. Wherefore cures and means of sustenance of which they stand in need must be furnished. Accordingly mention is made of tables, and potations, and laughter, and intercourse; for men would not devote themselves to love, or beget children, or sleep, if they were immortal, and had no wants, and never grew old. Jupiter himself, when the guest of Lycaon the Arcadian, partook of a human table among the Ethiopians--a table rather inhuman and forbidden. For he satiated himself with human flesh unwittingly; for the god did not know that Lycaon the Arcadian, his entertainer, had slain his son (his name was Nyctimus), and served him up cooked before Zeus. This is Jupiter the good, the prophetic, the patron of hospitality, the protector of suppliants, the benign, the author of omens, the avenger of wrongs; rather the unjust, the violater of right and of law, the impious, the inhuman, the violent, the seducer, the adulterer, the amatory. But perhaps when he was such he was a man; but now these fables seem to have grown old on our hands. Zeus is no longer a serpent, a swan, nor an eagle, nor a licentious man; the god no longer flies, nor loves boys, nor kisses, nor offers violence, although there are still many beautiful women, more comely than Leda, more blooming than Semele, and boys of better looks and manners than the Phrygian herdsman. Where is now that eagle? where now that swan? where now is Zeus himself? He has grown old with his feathers; for as yet he does not repent of his amatory exploits, nor is he taught continence. The fable is exposed before you: Leda is dead, the swan is dead. Seek your Jupiter. Ransack not heaven, but earth. The Cretan, in whose country he was buried, will show him to you,--I mean Callimachus, in his hymns:-- "For thy tomb, O king, The Cretans fashioned!" For Zeus is dead, be not distressed, as Leda is dead, and the swan, and the eagle, and the libertine, and the serpent. And now even the superstitious seem, although reluctantly, yet truly, to have come to understand their error respecting the Gods. "For not from an ancient oak, nor from a rock, But from men, is thy descent." [898] But shortly after this, they will be found to be but oaks and stones. One Agamemnon is said by Staphylus to be worshipped as a Jupiter in Sparta; and Phanocles, in his book of the Brave and Fair, relates that Agamemnon king of the Hellenes erected the temple of Argennian Aphrodite, in honour of Argennus his friend. An Artemis, named the Strangled, is worshipped by the Arcadians, as Callimachus says in his Book of Causes; and at Methymna another Artemis had divine honours paid her, viz., Artemis Condylitis. There is also the temple of another Artemis--Artemis Podagra (or, the gout)--in Laconica, as Sosibius says. Polemo tells of an image of a yawning Apollo; and again of another image, reverenced in Elis, of the guzzling Apollo. Then the Eleans sacrifice to Zeus, the averter of flies; and the Romans sacrifice to Hercules, the averter of flies; and to Fever, and to Terror, whom also they reckon among the attendants of Hercules. (I pass over the Argives, who worshipped Aphrodite, opener of graves.) The Argives and Spartans reverence Artemis Chelytis, or the cougher, from keluttein, which in their speech signifies to cough. Do you imagine from what source these details have been quoted? Only such as are furnished by yourselves are here adduced; and you do not seem to recognise your own writers, whom I call as witnesses against your unbelief. Poor wretches that ye are, who have filled with unholy jesting the whole compass of your life--a life in reality devoid of life! Is not Zeus the Baldhead worshipped in Argos; and another Zeus, the avenger, in Cyprus? Do not the Argives sacrifice to Aphrodite Peribaso (the protectress), [899] and the Athenians to Aphrodite Hetæra (the courtesan), and the Syracusans to Aphrodite Kallipygos, whom Nicander has somewhere called Kalliglutos (with beautiful rump). I pass over in silence just now Dionysus Choiropsales. [900] The Sicyonians reverence this deity, whom they have constituted the god of the muliebria--the patron of filthiness--and religiously honour as the author of licentiousness. Such, then, are their gods; such are they also who make mockery of the gods, or rather mock and insult themselves. How much better are the Egyptians, who in their towns and villages pay divine honours to the irrational creatures, than the Greeks, who worship such gods as these? For if they are beasts, they are not adulterous or libidinous, and seek pleasure in nothing that is contrary to nature. And of what sort these deities are, what need is there further to say, as they have been already sufficiently exposed? Furthermore, the Egyptians whom I have now mentioned are divided in their objects of worship. The Syenites worship the braize-fish; and the maiotes--this is another fish--is worshipped by those who inhabit Elephantine: the Oxyrinchites likewise worship a fish which takes its name from their country. Again, the Heraclitopolites worship the ichneumon, the inhabitants of Sais and of Thebes a sheep, the Leucopolites a wolf, the Cynopolites a dog, the Memphites Apis, the Mendesians a goat. And you, who are altogether better than the Egyptians (I shrink from saying worse), who never cease laughing every day of your lives at the Egyptians, what are some of you, too, with regard to brute beasts? For of your number the Thessalians pay divine homage to storks, in accordance with ancient custom; and the Thebans to weasels, for their assistance at the birth of Hercules. And again, are not the Thessalians reported to worship ants, since they have learned that Zeus in the likeness of an ant had intercourse with Eurymedusa, the daughter of Cletor, and begot Myrmidon? Polemo, too, relates that the people who inhabit the Troad worship the mice of the country, which they call Sminthoi, because they gnawed the strings of their enemies' bows; and from those mice Apollo has received his epithet of Sminthian. Heraclides, in his work, Regarding the Building of Temples in Acarnania, says that, at the place where the promontory of Actium is, and the temple of Apollo of Actium, they offer to the flies the sacrifice of an ox. Nor shall I forget the Samians: the Samians, as Euphorion says, reverence the sheep. Nor shall I forget the Syrians, who inhabit Phoenicia, of whom some revere doves, and others fishes, with as excessive veneration as the Eleans do Zeus. Well, then, since those you worship are not gods, it seems to me requisite to ascertain if those are really demons who are ranked, as you say, in this second order [next to the gods]. For if the lickerish and impure are demons, indigenous demons who have obtained sacred honours may be discovered in crowds throughout your cities: Menedemus among the Cythnians; among the Tenians, Callistagoras; among the Delians, Anius; among the Laconians, Astrabacus; at Phalerus, a hero affixed to the prow of ships is worshipped; and the Pythian priestess enjoined the Platæans to sacrifice to Androcrates and Democrates, and Cyclæus and Leuco while the Median war was at its height. Other demons in plenty may be brought to light by any one who can look about him a little. "For thrice ten thousand are there in the all-nourishing earth Of demons immortal, the guardians of articulate-speaking men." [901] Who these guardians are, do not grudge, O Boeotian, to tell. Is it not clear that they are those we have mentioned, and those of more renown, the great demons, Apollo, Artemis, Leto, Demeter, Core, Pluto, Hercules, and Zeus himself? But it is from running away that they guard us, O Ascræan, or perhaps it is from sinning, as forsooth they have never tried their hand at sin themselves! In that case verily the proverb may fitly be uttered:-- "The father who took no admonition admonishes his son." If these are our guardians, it is not because they have any ardour of kindly feeling towards us, but intent on your ruin, after the manner of flatterers, they prey on your substance, enticed by the smoke. These demons themselves indeed confess their own gluttony, saying:-- "For with drink-offerings due, and fat of lambs, My altar still hath at their hands been fed; Such honour hath to us been ever paid." [902] What other speech would they utter, if indeed the gods of the Egyptians, such as cats and weasels, should receive the faculty of speech, than that Homeric and poetic one which proclaims their liking for savoury odours and cookery? Such are your demons and gods, and demigods, if there are any so called, as there are demi-asses (mules); for you have no want of terms to make up compound names of impiety. __________________________________________________________________ [877] What this is, is not known; but it is likely that the word is a corruption of ieran drun, the sacred oak. [878] achresta chresteia. [879] The text has anierou, the imperative of anieroo, which in classical Greek means "to hallow;" but the verb here must be derived from the adjective anieros, and be taken in the sense "deprive of their holiness," "no longer count holy." Eusebius reads anierous: "unholy interpreters." [880] The cernos some take to be a vessel containing poppy, etc., carried in sacrificial processions. The scholiast says that it is a fan. [I have marked this as a quotation. See below: Eleusinian rites.] [881] Proserpine or Pherephatta. [882] The scholiast takes the rhimbos to mean a piece of wood attached to a cord, and swung round so as to cause a whistling noise. [883] [See supra, p. 175, where I have affixed quotation-marks, and adopted the word "tokens" (instead of "signs") to harmonize these two places] [884] This sentence is read variously in various editions. [885] [A scathing retort upon those who called Christians atheists, and accused them of shameful rites.] [886] Eph. ii. 12. [887] Euripides. [888] Eph. ii. 3-5. [889] Iliad, v. 31. [890] Iliad, v. 385. [891] Iliad, xviii. 411. [892] Iliad, iii. 243. Lord Derby's translation is used in extracts from the Iliad. [893] The mss. read "small," but the true reading is doubtless "tall." [894] Iliad, i. 528 [895] Odyss., viii. 324. [896] Meursius proposed to read, "at Agra." [897] The beams of Sol or the Sun is an emendation of Potter's. The mss. read "the Elean Augeas." [898] Odyss., xix. 163. [899] So Liddell and Scott. Commentators are generally agreed that the epithet is an obscene one, though what its precise meaning is they can only conjecture. [900] An obscene epithet, derived from choiros, a sow, and thlibo, to press. [901] Hesiod, Works and Days, I. i. 250. [902] Iliad, iv. 48. __________________________________________________________________ Chapter III.--The Cruelty of the Sacrifices to the Gods. Well, now, let us say in addition, what inhuman demons, and hostile to the human race, your gods were, not only delighting in the insanity of men, but gloating over human slaughter,--now in the armed contests for superiority in the stadia, and now in the numberless contests for renown in the wars providing for themselves the means of pleasure, that they might be able abundantly to satiate themselves with the murder of human beings. And now, like plagues invading cities and nations, they demanded cruel oblations. Thus, Aristomenes the Messenian slew three hundred human beings in honour of Ithometan Zeus, thinking that hecatombs of such a number and quality would give good omens; among whom was Theopompos, king of the Lacedemonians, a noble victim. The Taurians, the people who inhabit the Tauric Chersonese, sacrifice to the Tauric Artemis forthwith whatever strangers they lay hands on on their coasts who have been cast adrift on the sea. These sacrifices Euripides represents in tragedies on the stage. Monimus relates, in his treatise on marvels, that at Pella, in Thessaly, a man of Achaia was slain in sacrifice to Peleus and Chiron. That the Lyctii, who are a Cretan race, slew men in sacrifice to Zeus, Anticlides shows in his Homeward Journeys; and that the Lesbians offered the like sacrifice to Dionysus, is said by Dosidas. The Phocæans also (for I will not pass over such as they are), Pythocles informs us in his third book, On Concord, offer a man as a burnt-sacrifice to the Taurian Artemis. Erechtheus of Attica and Marius the Roman [903] sacrificed their daughters,--the former to Pherephatta, as Demaratus mentions in his first book on Tragic Subjects; the latter to the evil-averting deities, as Dorotheus relates in his first book of Italian Affairs. Philanthropic, assuredly, the demons appear, from these examples; and how shall those who revere the demons not be correspondingly pious? The former are called by the fair name of saviours; and the latter ask for safety from those who plot against their safety, imagining that they sacrifice with good omens to them, and forget that they themselves are slaying men. For a murder does not become a sacrifice by being committed in a particular spot. You are not to call it a sacred sacrifice, if one slays a man either at the altar or on the highway to Artemis or Zeus, any more than if he slew him for anger or covetousness,--other demons very like the former; but a sacrifice of this kind is murder and human butchery. Then why is it, O men, wisest of all creatures, that you avoid wild beasts, and get out of the way of the savage animals, if you fall in with a bear or lion? ". . . . . As when some traveller spies, Coiled in his path upon the mountain side, A deadly snake, back he recoils in haste,-- His limbs all trembling, and his cheek all pale," [904] But though you perceive and understand demons to be deadly and wicked, plotters, haters of the human race, and destroyers, why do you not turn out of their way, or turn them out of yours? What truth can the wicked tell, or what good can they do any one? I can then readily demonstrate that man is better than these gods of yours, who are but demons; and can show, for instance, that Cyrus and Solon were superior to oracular Apollo. Your Phoebus was a lover of gifts, but not a lover of men. He betrayed his friend Croesus, and forgetting the reward he had got (so careful was he of his fame), led him across the Halys to the stake. The demons love men in such a way as to bring them to the fire [unquenchable]. But O man, who lovest the human race better, and art truer than Apollo, pity him that is bound on the pyre. Do thou, O Solon, declare truth; and thou, O Cyrus, command the fire to be extinguished. Be wise, then, at last, O Croesus, taught by suffering. He whom you worship is an ingrate; he accepts your reward, and after taking the gold plays false. "Look again to the end, O Solon." It is not the demon, but the man that tells you this. It is not ambiguous oracles that Solon utters. You shall easily take him up. Nothing but true, O Barbarian, shall you find by proof this oracle to be, when you are placed on the pyre. Whence I cannot help wondering, by what plausible reasons those who first went astray were impelled to preach superstition to men, when they exhorted them to worship wicked demons, whether it was Phoroneus or Merops, or whoever else that raised temples and altars to them; and besides, as is fabled, were the first to offer sacrifices to them. But, unquestionably, in succeeding ages men invented for themselves gods to worship. It is beyond doubt that this Eros, who is said to be among the oldest of the gods, was worshipped by no one till Charmus took a little boy and raised an altar to him in Academia,--a thing more seemly [905] than the lust he had gratified; and the lewdness of vice men called by the name of Eros, deifying thus unbridled lust. The Athenians, again, knew not who Pan was till Philippides told them. Superstition, then, as was to be expected, having taken its rise thus, became the fountain of insensate wickedness; and not being subsequently checked, but having gone on augmenting and rushing along in full flood, it became the originator of many demons, and was displayed in sacrificing hecatombs, appointing solemn assemblies, setting up images, and building temples, which were in reality tombs: for I will not pass these over in silence, but make a thorough exposure of them, though called by the august name of temples; that is, the tombs which got the name of temples. But do ye now at length quite give up your superstition, feeling ashamed to regard sepulchres with religious veneration. In the temple of Athene in Larissa, on the Acropolis, is the grave of Acrisius; and at Athens, on the Acropolis, is that of Cecrops, as Antiochus says in the ninth book of his Histories. What of Erichthonius? was he not buried in the temple of Polias? And Immarus, the son of Eumolpus and Daira, were they not buried in the precincts of the Elusinium, which is under the Acropolis; and the daughters of Celeus, were they not interred in Eleusis? Why should I enumerate to you the wives of the Hyperboreans? They were called Hyperoche and Laodice; they were buried in the Artemisium in Delos, which is in the temple of the Delian Apollo. Leandrius says that Clearchus was buried in Miletus, in the Didymæum. Following the Myndian Zeno, it were unsuitable in this connection to pass over the sepulchre of Leucophryne, who was buried in the temple of Artemis in Magnesia; or the altar of Apollo in Telmessus, which is reported to be the tomb of Telmisseus the seer. Further, Ptolemy the son of Agesarchus, in his first book about Philopator, says that Cinyras and the descendants of Cinyras were interred in the temple of Aphrodite in Paphos. But all time would not be sufficient for me, were I to go over the tombs which are held sacred by you. And if no shame for these audacious impieties steals over you, it comes to this, that you are completely dead, putting, as really you do, your trust in the dead. "Poor wretches, what misery is this you suffer? Your heads are enveloped in the darkness of night." [906] __________________________________________________________________ [903] Plutarch, xx. [904] Iliad, iii. 33. [905] If we read chariesteron, this is the only sense that can be put on the words. But if we read charisterion, we may translate "a memorial of gratified lust." [906] Odyss., xx. 351. __________________________________________________________________ Chapter IV.--The Absurdity and Shamefulness of the Images by Which the Gods are Worshipped. If, in addition, I take and set before you for inspection these very images, you will, as you go over them, find how truly silly is the custom in which you have been reared, of worshipping the senseless works of men's hands. Anciently, then, the Scythians worshipped their sabres, the Arabs stones, the Persians rivers. And some, belonging to other races still more ancient, set up blocks of wood in conspicuous situations, and erected pillars of stone, which were called Xoana, from the carving of the material of which they were made. The image of Artemis in Icarus was doubtless unwrought wood, and that of the Cithæronian Here was a felled tree-trunk; and that of the Samian Here, as Æthlius says, was at first a plank, and was afterwards during the government of Proclus carved into human shape. And when the Xoana began to be made in the likeness of men, they got the name of Brete,--a term derived from Brotos (man). In Rome, the historian Varro says that in ancient times the Xoaron of Mars--the idol by which he was worshipped--was a spear, artists not having yet applied themselves to this specious pernicious art; but when art flourished, error increased. That of stones and stocks--and, to speak briefly, of dead matter--you have made images of human form, by which you have produced a counterfeit of piety, and slandered the truth, is now as clear as can be; but such proof as the point may demand must not be declined. That the statue of Zeus at Olympia, and that of Polias at Athens, were executed of gold and ivory by Phidias, is known by everybody; and that the image of Here in Samos was formed by the chisel of Euclides, Olympichus relates in his Samiaca. Do not, then, entertain any doubt, that of the gods called at Athens venerable, Scopas made two of the stone called Lychnis, and Calos the one which they are reported to have had placed between them, as Polemon shows in the fourth of his books addressed to Timæus. Nor need you doubt respecting the images of Zeus and Apollo at Patara, in Lycia, which Phidias executed, as well as the lions that recline with them; and if, as some say, they were the work of Bryxis, I do not dispute,--you have in him another maker of images. Whichever of these you like, write down. Furthermore, the statues nine cubits in height of Poseidon and Amphitrite, worshipped in Tenos, are the work of Telesius the Athenian, as we are told by Philochorus. Demetrius, in the second book of his Argolics, writes of the image of Here in Tiryns, both that the material was pear-tree and the artist was Argus. Many, perhaps, may be surprised to learn that the Palladium which is called the Diopetes--that is, fallen from heaven--which Diomede and Ulysses are related to have carried off from Troy and deposited at Demophoon, was made of the bones of Pelops, as the Olympian Jove of other bones--those of the Indian wild beast. I adduce as my authority Dionysius, who relates this in the fifth part of his Cycle. And Apellas, in the Delphics, says that there were two Palladia, and that both were fashioned by men. But that one may suppose that I have passed over them through ignorance, I shall add that the image of Dionysus Morychus at Athens was made of the stones called Phellata, and was the work of Simon the son of Eupalamus, as Polemo says in a letter. There were also two other sculptors of Crete, as I think: they were called Scyles and Dipoenus; and these executed the statues of the Dioscuri in Argos, and the image of Hercules in Tiryns, and the effigy of the Munychian Artemis in Sicyon. Why should I linger over these, when I can point out to you the great deity himself, and show you who he was,--whom indeed, conspicuously above all, we hear to have been considered worthy of veneration? Him they have dared to speak of as made without hands--I mean the Egyptian Serapis. For some relate that he was sent as a present by the people of Sinope to Ptolemy Philadelphus, king of the Egyptians, who won their favour by sending them corn from Egypt when they were perishing with famine; and that this idol was an image of Pluto; and Ptolemy, having received the statue, placed it on the promontory which is now called Racotis; where the temple of Serapis was held in honour, and the sacred enclosure borders on the spot; and that Blistichis the courtesan having died in Canopus, Ptolemy had her conveyed there, and buried beneath the forementioned shrine. Others say that the Serapis was a Pontic idol, and was transported with solemn pomp to Alexandria. Isidore alone says that it was brought from the Seleucians, near Antioch, who also had been visited with a dearth of corn, and had been fed by Ptolemy. But Athenodorns the son of Sandon, while wishing to make out the Serapis to be ancient, has somehow slipped into the mistake of proving it to be an image fashioned by human hands. He says that Sesostris the Egyptian king, having subjugated the most of the Hellenic races, on his return to Egypt brought a number of craftsmen with him. Accordingly he ordered a statue of Osiris, his ancestor, to be executed in sumptuous style; and the work was done by the artist Bryaxis, not the Athenian, but another of the same name, who employed in its execution a mixture of various materials. For he had filings of gold, and silver, and lead, and in addition, tin; and of Egyptian stones not one was wanting, and there were fragments of sapphire, and hematite, and emerald, and topaz. Having ground down and mixed together all these ingredients, he gave to the composition a blue colour, whence the darkish hue of the image; and having mixed the whole with the colouring matter that was left over from the funeral of Osiris and Apis, moulded the Serapis, the name of which points to its connection with sepulture and its construction from funeral materials, compounded as it is of Osiris and Apis, which together make Osirapis. Another new deity was added to the number with great religious pomp in Egypt, and was near being so in Greece by the king of the Romans, who deified Antinous, whom he loved as Zeus loved Ganymede, and whose beauty was of a very rare order: for lust is not easily restrained, destitute as it is of fear; and men now observe the sacred nights of Antinous, the shameful character of which the lover who spent them with him knew well. Why reckon him among the gods, who is honoured on account of uncleanness? And why do you command him to be lamented as a son? And why should you enlarge on his beauty? Beauty blighted by vice is loathsome. Do not play the tyrant, O man, over beauty, nor offer foul insult to youth in its bloom. Keep beauty pure, that it may be truly fair. Be king over beauty, not its tyrant. Remain free, and then I shall acknowledge thy beauty, because thou hast kept its image pure: then will I worship that true beauty which is the archetype of all who are beautiful. Now the grave of the debauched boy is the temple and town of Antinous. For just as temples are held in reverence, so also are sepulchres, and pyramids, and mausoleums, and labyrinths, which are temples of the dead, as the others are sepulchres of the gods. As teacher on this point, I shall produce to you the Sibyl prophetess:-- "Not the oracular lie of Phoebus, Whom silly men called God, and falsely termed Prophet; But the oracles of the great God, who was not made by men's hands, Like dumb idols of Sculptured stone." [907] She also predicts the ruin of the temple, foretelling that that of the Ephesian Artemis would be engulphed by earthquakes and rents in the ground, as follows:-- "Prostrate on the ground Ephesus shall wail, weeping by the shore, And seeking a temple that has no longer an inhabitant." She says also that the temple of Isis and Serapis would be demolished and burned:-- "Isis, thrice-wretched goddess, thou shalt linger by the streams of the Nile; Solitary, frenzied, silent, on the sands of Acheron." Then she proceeds:-- "And thou, Serapis, covered with a heap of white stones, Shalt lie a huge ruin in thrice-wretched Egypt." But if you attend not to the prophetess, hear at least your own philosopher, the Ephesian Heraclitus, upbraiding images with their senselessness: "And to these images they pray, with the same result as if one were to talk to the walls of his house." For are they not to be wondered at who worship stones, and place them before the doors, as if capable of activity? They worship Hermes as a god, and place Aguieus as a doorkeeper. For if people upbraid them with being devoid of sensation, why worship them as gods? And if they are thought to be endowed with sensation, why place them before the door? The Romans, who ascribed their greatest successes to Fortune, and regarded her as a very great deity, took her statue to the privy, and erected it there, assigning to the goddess as a fitting temple--the necessary. But senseless wood and stone, and rich gold, care not a whit for either savoury odour, or blood, or smoke, by which, being at once honoured and fumigated, they are blackened; no more do they for honour or insult. And these images are more worthless than any animal. I am at a loss to conceive how objects devoid of sense were deified, and feel compelled to pity as miserable wretches those that wander in the mazes of this folly: for if some living creatures have not all the senses, as worms and caterpillars, and such as even from the first appear imperfect, as moles and the shrew-mouse, which Nicander says is blind and uncouth; yet are they superior to those utterly senseless idols and images. For they have some one sense,--say, for example, hearing, or touching, or something analogous to smell or taste; while images do not possess even one sense. There are many creatures that have neither sight, nor hearing, nor speech, such as the genus of oysters, which yet live and grow, and are affected by the changes of the moon. But images, being motionless, inert, and senseless, are bound, nailed, glued,--are melted, filed, sawed, polished, carved. The senseless earth is dishonoured by the makers of images, who change it by their art from its proper nature, and induce men to worship it; and the makers of gods worship not gods and demons, but in my view earth and art, which go to make up images. For, in sooth, the image is only dead matter shaped by the craftsman's hand. But we have no sensible image of sensible matter, but an image that is perceived by the mind alone,--God, who alone is truly God. [908] And again, when involved in calamities, the superstitious worshippers of stones, though they have learned by the event that senseless matter is not to be worshipped, yet, yielding to the pressure of misfortune, become the victims of their superstition; and though despising the images, yet not wishing to appear wholly to neglect them, are found fault with by those gods by whose names the images are called. For Dionysius the tyrant, the younger, having stripped off the golden mantle from the statue of Jupiter in Sicily, ordered him to be clothed in a woollen one, remarking facetiously that the latter was better than the golden one, being lighter in summer and warmer in winter. And Antiochus of Cyzicus, being in difficulties for money, ordered the golden statue of Zeus, fifteen cubits in height, to be melted; and one like it, of less valuable material, plated with gold, to be erected in place of it. And the swallows and most birds fly to these statues, and void their excrement on them, paying no respect either to Olympian Zeus, or Epidaurian Asclepius, or even to Athene Polias, or the Egyptian Serapis; but not even from them have you learned the senselessness of images. [909] But it has happened that miscreants or enemies have assailed and set fire to temples, and plundered them of their votive gifts, and melted even the images themselves, from base greed of gain. And if a Cambyses or a Darius, or any other madman, has made such attempts, and if one has killed the Egyptian Apis, I laugh at him killing their god, while pained at the outrage being perpetrated for the sake of gain. I will therefore willingly forget such villany, looking on acts like these more as deeds of covetousness, than as a proof of the impotence of idols. But fire and earthquakes are shrewd enough not to feel shy or frightened at either demons or idols, any more than at pebbles heaped by the waves on the shore. I know fire to be capable of exposing and curing superstition. If thou art willing to abandon this folly, the element of fire shall light thy way. This same fire burned the temple in Argos, with Chrysis the priestess; and that of Artemis in Ephesus the second time after the Amazons. And the Capitol in Rome was often wrapped in flames; nor did the fire spare the temple of Serapis, in the city of the Alexandrians. At Athens it demolished the temple of the Eleutherian Dionysus; and as to the temple of Apollo at Delphi, first a storm assailed it, and then the discerning fire utterly destroyed it. This is told as the preface of what the fire promises. And the makers of images, do they not shame those of you who are wise into despising matter? The Athenian Phidias inscribed on the finger of the Olympian Jove, Pantarkes [910] is beautiful. It was not Zeus that was beautiful in his eyes, but the man he loved. And Praxiteles, as Posidippus relates in his book about Cnidus, when he fashioned the statue of Aphrodite of Cnidus, made it like the form of Cratine, of whom he was enamoured, that the miserable people might have the paramour of Praxiteles to worship. And when Phryne the courtesan, the Thespian, was in her bloom, all the painters made their pictures of Aphrodite copies of the beauty of Phryne; as, again, the sculptors at Athens made their Mercuries like Alcibiades. It remains for you to judge whether you ought to worship courtesans. Moved, as I believe, by such facts, and despising such fables, the ancient kings unblushingly proclaimed themselves gods, as this involved no danger from men, and thus taught that on account of their glory they were made immortal. Ceux, the son of Eolus, was styled Zeus by his wife Alcyone; Alcyone, again, being by her husband styled Hera. Ptolemy the Fourth was called Dionysus; and Mithridates of Pontus was also called Dionysus; and Alexander wished to be considered the son of Ammon, and to have his statue made horned by the sculptors--eager to disgrace the beauty of the human form by the addition of a horn. And not kings only, but private persons dignified themselves with the names of deities, as Menecrates the physician, who took the name of Zeus. What need is there for me to instance Alexarchus? He, having been by profession a grammarian, assumed the character of the sun-god, as Aristus of Salamis relates. And why mention Nicagorus? He was a native of Zela [in Pontus], and lived in the days of Alexander. Nicagorus was styled Hermes, and used the dress of Hermes, as he himself testifies. And whilst whole nations, and cities with all their inhabitants, sinking into self-flattery, treat the myths about the gods with contempt, at the same time men themselves, assuming the air of equality with the gods, and being puffed up with vainglory, vote themselves extravagant honours. There is the case of the Macedonian Philip of Pella, the son of Amyntor, to whom they decreed divine worship in Cynosargus, although his collar-bone was broken, and he had a lame leg, and had one of his eyes knocked out. And again that of Demetrius, who was raised to the rank of the gods; and where he alighted from his horse on his entrance into Athens is the temple of Demetrius the Alighter; and altars were raised to him everywhere, and nuptials with Athene assigned to him by the Athenians. But he disdained the goddess, as he could not marry the statue; and taking the courtesan Lamia, he ascended the Acropolis, and lay with her on the couch of Athene, showing to the old virgin the postures of the young courtesan. There is no cause for indignation, then, at Hippo, who immortalized his own death. For this Hippo ordered the following elegy to be inscribed on his tomb:-- "This is the sepulchre of Hippo, whom Destiny Made, through death, equal to the immortal gods." Well done, Hippo! thou showest to us the delusion of men. If they did not believe thee speaking, now that thou art dead, let them become thy disciples. This is the oracle of Hippo; let us consider it. The objects of your worship were once men, and in process of time died; and fable and time have raised them to honour. For somehow, what is present is wont to be despised through familiarity; but what is past, being separated through the obscurity of time from the temporary censure that attached to it, is invested with honour by fiction, so that the present is viewed with distrust, the past with admiration. Exactly in this way is it, then, that the dead men of antiquity, being reverenced through the long prevalence of delusion respecting them, are regarded as gods by posterity. As grounds of your belief in these, there are your mysteries, your solemn assemblies, bonds and wounds, and weeping deities. "Woe, woe! that fate decrees my best-belov'd, Sarpedon, by Patroclus' hand to fall." [911] The will of Zeus was overruled; and Zeus being worsted, laments for Sarpedon. With reason, therefore, have you yourselves called them shades and demons, since Homer, paying Athene and the other divinities sinister honour, has styled them demons:-- "She her heavenward course pursued To join the immortals in the abode of Jove." [912] How, then, can shades and demons be still reckoned gods, being in reality unclean and impure spirits, acknowledged by all to be of an earthly and watery nature, sinking downwards by their own weight, and flitting about graves and tombs, about which they appear dimly, being but shadowy phantasms? Such things are your gods--shades and shadows; and to these add those maimed, wrinkled, squinting divinities the Litæ, daughters of Thersites rather than of Zeus. So that Bion--wittily, as I think--says, How in reason could men pray Zeus for a beautiful progeny,--a thing he could not obtain for himself? The incorruptible being, as far as in you lies, you sink in the earth; and that pure and holy essence you have buried in the grave, robbing the divine of its true nature. Why, I pray you, have you assigned the prerogatives of God to what are no gods? Why, let me ask, have you forsaken heaven to pay divine honour to earth? What else is gold, or silver, or steel, or iron, or brass, or ivory, or precious stones? Are they not earth, and of the earth? Are not all these things which you look on the progeny of one mother--the earth? Why, then, foolish and silly men (for I will repeat it), have you, defaming the supercelestial region, dragged religion to the ground, by fashioning to yourselves gods of earth, and by going after those created objects, instead of the uncreated Deity, have sunk into deepest darkness? The Parian stone is beautiful, but it is not yet Poseidon. The ivory is beautiful, but it is not yet the Olympian Zeus. Matter always needs art to fashion it, but the deity needs nothing. Art has come forward to do its work, and the matter is clothed with its shape; and while the preciousness of the material makes it capable of being turned to profitable account, it is only on account of its form that it comes to be deemed worthy of veneration. Thy image, if considered as to its origin, is gold, it is wood, it is stone, it is earth, which has received shape from the artist's hand. But I have been in the habit of walking on the earth, not of worshipping it. For I hold it wrong to entrust my spirit's hopes to things destitute of the breath of life. We must therefore approach as close as possible to the images. How peculiarly inherent deceit is in them, is manifest from their very look. For the forms of the images are plainly stamped with the characteristic nature of demons. If one go round and inspect the pictures and images, he will at a glance recognise your gods from their shameful forms: Dionysus from his robe; Hephæstus from his art; Demeter from her calamity; Ino from her head-dress; Poseidon from his trident; Zeus from the swan; the pyre indicates Heracles; and if one sees a statue of a naked woman without an inscription, he understands it to be the golden Aphrodite. Thus that Cyprian Pygmalion became enamoured of an image of ivory: the image was Aphrodite, and it was nude. The Cyprian is made a conquest of by the mere shape, and embraces the image. This is related by Philostephanus. A different Aphrodite in Cnidus was of stone, and beautiful. Another person became enamoured of it, and shamefully embraced the stone. Posidippus relates this. The former of these authors, in his book on Cyprus, and the latter in his book on Cnidus. So powerful is art to delude, by seducing amorous men into the pit. Art is powerful, but it cannot deceive reason, nor those who live agreeably to reason. The doves on the picture were represented so to the life by the painter's art, that the pigeons flew to them; and horses have neighed to well-executed pictures of mares. They say that a girl became enamoured of an image, and a comely youth of the statue at Cnidus. But it was the eyes of the spectators that were deceived by art; for no one in his senses ever would have embraced a goddess, or entombed himself with a lifeless paramour, or become enamoured of a demon and a stone. But it is with a different kind of spell that art deludes you, if it leads you not to the indulgence of amorous affections: it leads you to pay religious honour and worship to images and pictures. The picture is like. Well and good! Let art receive its meed of praise, but let it not deceive man by passing itself off for truth. The horse stands quiet; the dove flutters not, its wing is motionless. But the cow of Dædalus, made of wood, allured the savage bull; and art having deceived him, compelled him to meet a woman full of licentious passion. Such frenzy have mischief-working arts created in the minds of the insensate. On the other hand, apes are admired by those who feed and care for them, because nothing in the shape of images and girls' ornaments of wax or clay deceives them. You then will show yourselves inferior to apes by cleaving to stone, and wood, and gold, and ivory images, and to pictures. Your makers of such mischievous toys--the sculptors and makers of images, the painters and workers in metal, and the poets--have introduced a motley crowd of divinities: in the fields, Satyrs and Pans; in the woods, Nymphs, and Oreads, and Hamadryads; and besides, in the waters, the rivers, and fountains, the Naiads; and in the sea the Nereids. And now the Magi boast that the demons are the ministers of their impiety, reckoning them among the number of their domestics, and by their charms compelling them to be their slaves. Besides, the nuptials of the deities, their begetting and bringing forth of children that are recounted, their adulteries celebrated in song, their carousals represented in comedy, and bursts of laughter over their cups, which your authors introduce, urge me to cry out, though I would fain be silent. Oh the godlessness! You have turned heaven into a stage; the Divine has become a drama; and what is sacred you have acted in comedies under the masks of demons, travestying true religion by your demon-worship [superstition]. "But he, striking the lyre, began to sing beautifully." [913] Sing to us, Homer, that beautiful song "About the amours of Ares and Venus with the beautiful crown: How first they slept together in the palace of Hephæstus Secretly; and he gave many gifts, and dishonoured the bed and chamber of king Hephæstus." Stop, O Homer, the song! It is not beautiful; it teaches adultery, and we are prohibited from polluting our ears with hearing about adultery for we are they who bear about with us, in this living and moving image of our human nature, the likeness of God,--a likeness which dwells with us, takes counsel with us, associates with us, is a guest with us, feels with us, feels for us. We have become a consecrated offering to God for Christ's sake: we are the chosen generation, the royal priesthood, the holy nation, the peculiar people, who once were not a people, but are now the people of God; who, according to John, are not of those who are beneath, but have learned all from Him who came from above; who have come to understand the dispensation of God; who have learned to walk in newness of life. But these are not the sentiments of the many; but, casting off shame and fear, they depict in their houses the unnatural passions of the demons. Accordingly, wedded to impurity, they adorn their bed-chambers with painted tablets [914] hung up in them, regarding licentiousness as religion; and lying in bed, in the midst of their embraces, they look on that Aphrodite locked in the embrace of her paramour. And in the hoops of their rings they cut a representation of the amorous bird that fluttered round Leda,--having a strong predilection for representations of effeminacy,--and use a seal stamped with an impression of the licentiousness of Zeus. Such are examples of your voluptuousness, such are the theologies of vice, such are the instructions of your gods, who commit fornication along with you; for what one wishes, that he thinks, according to the Athenian orator. And of what kind, on the other hand, are your other images? Diminutive Pans, and naked girls, and drunken Satyrs, and phallic tokens, painted naked in pictures disgraceful for filthiness. And more than this: you are not ashamed in the eyes of all to look at representations of all forms of licentiousness which are portrayed in public places, but set them up and guard them with scrupulous care, consecrating these pillars of shamelessness at home, as if, forsooth, they were the images of your gods, depicting on them equally the postures of Philænis and the labours of Heracles. Not only the use of these, but the sight of them, and the very hearing of them, we denounce as deserving the doom of oblivion. Your ears are debauched, your eyes commit fornication, your looks commit adultery before you embrace. O ye that have done violence to man, and have devoted to shame what is divine in this handiwork of God, you disbelieve everything that you may indulge your passions, and that ye may believe in idols, because you have a craving after their licentiousness, but disbelieve God, because you cannot bear a life of self-restraint. You have hated what was better, and valued what was worse, having been spectators indeed of virtue, but actors of vice. Happy, therefore, so to say, alone are all those with one accord,-- "Who shall refuse to look on any temples And altars, worthless seats of dumb stones, And idols of stone, and images made by hands, Stained with the life's-blood, and with sacrifices Of quadrupeds, and bipeds, and fowls, and butcheries of wild beasts." [915] For we are expressly prohibited from exercising a deceptive art: "For thou shalt not make," says the prophet, "the likeness of anything which is in heaven above or in the earth beneath." [916] For can we possibly any longer suppose the Demeter, and the Core, and the mystic Iacchus of Praxiteles, to be gods, and not rather regard the art of Leucippus, or the hands of Apelles, which clothed the material with the form of the divine glory, as having a better title to the honour? But while you bestow the greatest pains that the image may be fashioned with the most exquisite beauty possible, you exercise no care to guard against your becoming like images for stupidity. Accordingly, with the utmost clearness and brevity, the prophetic word condemns this practice: "For all the gods of the nations are the images of demons; but God made the heavens, and what is in heaven." [917] Some, however, who have fallen into error, I know not how, worship God's work instead of God Himself,--the sun and the moon, and the rest of the starry choir,--absurdly imagining these, which are but instruments for measuring time, to be gods; "for by His word they were established, and all their host by the breath of His mouth." [918] Human art, moreover, produces houses, and ships, and cities, and pictures. But how shall I tell what God makes? Behold the whole universe; it is His work: and the heaven, and the sun, and angels, and men, are the works of His fingers. [919] How great is the power of God! His bare volition was the creation of the universe. For God alone made it, because He alone is truly God. By the bare exercise of volition He creates; His mere willing was followed by the springing into being of what He willed. Consequently the choir of philosophers are in error, who indeed most nobly confess that man was made for the contemplation of the heavens, but who worship the objects that appear in the heavens and are apprehended by sight. For if the heavenly bodies are not the works of men, they were certainly created for man. Let none of you worship the sun, but set his desires on the Maker of the sun; nor deify the universe, but seek after the Creator of the universe. The only refuge, then, which remains for him who would reach the portals of salvation is divine wisdom. From this, as from a sacred asylum, the man who presses after salvation, can be dragged by no demon. __________________________________________________________________ [907] Vulg., Sibyllini, p. 253. [908] [The Trent Creed makes the saints and their images objects of worship. It is evident that Clement never imagined the existence of an image among Christians. See p. 188, infra.] [909] [The Trent Creed makes the saints and their images objects of worship. It is evident that Clement never imagined the existence of an image among Christians. See p. 188, infra.] [910] Pantarkes is said to have been the name of a boy loved by Phidias: but as the word signifies "all-assisting," "all-powerful," it might also be made to apply to Zeus. [911] Iliad, xvi. 433. [912] Iliad, i. 221; meta daimonas allous. [913] Odyss., viii. 266. [914] [Is not this a rebuke to many of the figures and pictures which vulgarize abodes of wealth in America?] [915] Sibyl. Justin Martyr, Cohort. ad Græcos, p. 81. See p. 280, vol. i of this series. [916] Ex. xx. 4. [Clement even regards the art of painters and sculptors as unlawful for Christians.] [917] Ps. xcvi. 5. [918] Ps. xxxiii. 6. [919] Ps. viii. 3. __________________________________________________________________ Chapter V.--The Opinions of the Philosophers Respecting God. Let us then run over, if you choose, the opinions of the philosophers, to which they give boastful utterance, respecting the gods; that we may discover philosophy itself, through its conceit making an idol of matter; although we are able to show, as we proceed, that even while deifying certain demons, it has a dream of the truth. The elements were designated as the first principles of all things by some of them: by Thales of Miletus, who celebrated water, and Anaximenes, also of Miletus, who celebrated air as the first principle of all things, and was followed afterwards by Diogenes of Apollonia. Parmenides of Elia introduced fire and earth as gods; one of which, namely fire, Hippasus of Metapontum and Heraclitus of Ephesus supposed a divinity. Empedocles of Agrigentum fell in with a multitude, and, in addition to those four elements, enumerates disagreement and agreement. Atheists surely these are to be reckoned, who through an unwise wisdom worshipped matter, who did not indeed pay religious honour to stocks and stones, but deified earth, the mother of these,--who did not make an image of Poseidon, but revered water itself. For what else, according to the original signification, is Poseidon, but a moist substance? the name being derived from posis (drink); as, beyond doubt, the warlike Ares is so called, from arsis (rising up) and anoeresis (destroying). For this reason mainly, I think, many fix a sword into the ground, and sacrifice to it as to Ares. The Scythians have a practice of this nature, as Eudoxus tells us in the second book of his Travels. The Sauromatæ, too, a tribe of the Scythians, worship a sabre, as Ikesius says in his work on Mysteries. This was also the case with Heraclitus and his followers, who worshipped fire as the first cause; for this fire others named Hephæstus. The Persian Magi, too, and many of the inhabitants of Asia, worshipped fire; and besides them, the Macedonians, as Diogenes relates in the first book of his Persica. Why specify the Sauromatæ, who are said by Nymphodorus, in his Barbaric Customs, to pay sacred honours to fire? or the Persians, or the Medes, or the Magi? These, Dino tells us, sacrifice beneath the open sky, regarding fire and water as the only images of the gods. Nor have I failed to reveal their ignorance; for, however much they think to keep clear of error in one form, they slide into it in another. They have not supposed stocks and stones to be images of the gods, like the Greeks; nor ibises and ichneumons, like the Egyptians; but fire and water, as philosophers. Berosus, in the third book of his Chaldaics, shows that it was after many successive periods of years that men worshipped images of human shape, this practice being introduced by Artaxerxes, the son of Darius, and father of Ochus, who first set up the image of Aphrodite Anaitis at Babylon and Susa; and Ecbatana set the example of worshipping it to the Persians; the Bactrians, to Damascus and Sardis. Let the philosophers, then, own as their teachers the Persians, or the Sauromatæ, or the Magi, from whom they have learned the impious doctrine of regarding as divine certain first principles, being ignorant of the great First Cause, the Maker of all things, and Creator of those very first principles, the unbeginning God, but reverencing "these weak and beggarly elements," [920] as the apostle says, which were made for the service of man. And of the rest of the philosophers who, passing over the elements, have eagerly sought after something higher and nobler, some have discanted on the Infinite, of whom were Anaximander of Miletus, Anaxagoras of Clazomenæ, and the Athenian Archelaus, both of whom set Mind (nous) above Infinity; while the Milesian Leucippus and the Chian Metrodorus apparently inculcated two first principles--fulness and vacuity. Democritus of Abdera, while accepting these two, added to them images ei dola; while Alcmæon of Crotona supposed the stars to be gods, and endowed with life (I will not keep silence as to their effrontery). Xenocrates of Chalcedon indicates that the planets are seven gods, and that the universe, composed of all these, is an eighth. Nor will I pass over those of the Porch, who say that the Divinity pervades all matter, even the vilest, and thus clumsily disgrace philosophy. Nor do I think will it be taken ill, having reached this point, to advert to the Peripatetics. The father of this sect, not knowing the Father of all things, thinks that He who is called the Highest is the soul of the universe; that is, he supposes the soul of the world to be God, and so is pierced by his own sword. For by first limiting the sphere of Providence to the orbit of the moon, and then by supposing the universe to be God, he confutes himself, inasmuch as he teaches that that which is without God is God. And that Eresian Theophrastus, the pupil of Aristotle, conjectures at one time heaven, and at another spirit, to be God. Epicurus alone I shall gladly forget, who carries impiety to its full length, and thinks that God takes no charge of the world. What, moreover, of Heraclides of Pontus? He is dragged everywhere to the images--the eidola--of Democritus. __________________________________________________________________ [920] Gal. iv. 9. __________________________________________________________________ Chapter VI.--By Divine Inspiration Philosophers Sometimes Hit on the Truth. A great crowd of this description rushes on my mind, introducing, as it were, a terrifying apparition of strange demons, speaking of fabulous and monstrous shapes, in old wives' talk. Far from enjoining men to listen to such tales are we, who avoid the practice of soothing our crying children, as the saying is, by telling them fabulous stories, being afraid of fostering in their minds the impiety professed by those who, though wise in their own conceit, have no more knowledge of the truth than infants. For why (in the name of truth!) do you make those who believe you subject to ruin and corruption, dire and irretrievable? Why, I beseech you, fill up life with idolatrous images, by feigning the winds, or the air, or fire, or earth, or stones, or stocks, or steel, or this universe, to be gods; and, prating loftily of the heavenly bodies in this much vaunted science of astrology, not astronomy, to those men who have truly wandered, talk of the wandering stars as gods? It is the Lord of the spirits, the Lord of the fire, the Maker of the universe, Him who lighted up the sun, that I long for. I seek after God, not the works of God. Whom shall I take as a helper in my inquiry? We do not, if you have no objection, wholly disown Plato. How, then, is God to be searched out, O Plato? "For both to find the Father and Maker of this universe is a work of difficulty; and having found Him, to declare Him fully, is impossible." [921] Why so? by Himself, I beseech you! For He can by no means be expressed. Well done, Plato! Thou hast touched on the truth. But do not flag. Undertake with me the inquiry respecting the Good. For into all men whatever, especially those who are occupied with intellectual pursuits, a certain divine effluence has been instilled; wherefore, though reluctantly, they confess that God is one, indestructible, unbegotten, and that somewhere above in the tracts of heaven, in His own peculiar appropriate eminence, whence He surveys all things, He has an existence true and eternal. "Tell me what I am to conceive God to be, Who sees all things, and is Himself unseen," Euripides says. Accordingly, Menander seems to me to have fallen into error when he said:-- "O sun! for thou, first of gods, ought to be worshipped, By whom it is that we are able to see the other gods." For the sun never could show me the true God; but that healthful Word, that is the Sun of the soul, by whom alone, when He arises in the depths of the soul, the eye of the soul itself is irradiated. Whence accordingly, Democritus, not without reason, says, "that a few of the men of intellect, raising their hands upwards to what we Greeks now call the air (aer), called the whole expanse Zeus, or God: He, too, knows all things, gives and takes away, and He is King of all." Of the same sentiments is Plato, who somewhere alludes to God thus: "Around the King of all are all things, and He is the cause of all good things." Who, then, is the King of all? God, who is the measure of the truth of all existence. As, then, the things that are to be measured are contained in the measure, so also the knowledge of God measures and comprehends truth. And the truly holy Moses says: "There shall not be in thy bag a balance and a balance, great or small, but a true and just balance shall be to thee," [922] deeming the balance and measure and number of the whole to be God. For the unjust and unrighteous idols are hid at home in the bag, and, so to speak, in the polluted soul. But the only just measure is the only true God, always just, continuing the self-same; who measures all things, and weighs them by righteousness as in a balance, grasping and sustaining universal nature in equilibrium. "God, therefore, as the old saying has it, occupying the beginning, the middle, and the end of all that is in being, keeps the straight course, while He makes the circuit of nature; and justice always follows Him, avenging those who violate the divine law." Whence, O Plato, is that hint of the truth which thou givest? Whence this rich copiousness of diction, which proclaims piety with oracular utterance? The tribes of the barbarians, he says, are wiser than these; I know thy teachers, even if thou wouldst conceal them. You have learned geometry from the Egyptians, astronomy from the Babylonians; the charms of healing you have got from the Thracians; the Assyrians also have taught you many things; but for the laws that are consistent with truth, and your sentiments respecting God, you are indebted to the Hebrews, [923] "Who do not worship through vain deceits The works of men, of gold, and brass, and silver, and ivory, And images of dead men, of wood and stone, Which other men, led by their foolish inclinations, worship; But raise to heaven pure arms: When they rise from bed, purifying themselves with water, And worship alone the Eternal, who reigns for ever more." And let it not be this one man alone--Plato; but, O philosophy, hasten to produce many others also, who declare the only true God to be God, through His inspiration, if in any measure they have grasped the truth. For Antisthenes did not think out this doctrine of the Cynics; but it is in virtue of his being a disciple of Socrates that he says, "that God is not like to any; wherefore no one can know Him from an image." And Xenophon the Athenian would have in his own person committed freely to writing somewhat of the truth, and given the same testimony as Socrates, had he not been afraid of the cup of poison, which Socrates had to drink. But he hints nothing less; he says: "How great and powerful He is who moves all things, and is Himself at rest, is manifest; but what He is in form is not revealed. The sun himself, intended to be the source of light to all around, does not deem it fitting to allow himself to be looked at; but if any one audaciously gazes on him, he is deprived of sight." Whence, then, does the son of Gryllus learn his wisdom? Is it not manifestly from the prophetess of the Hebrews [924] who prophesies in the following style?-- "What flesh can see with the eye the celestial, The true, the immortal God, who inhabits the vault of heaven? Nay, men born mortal cannot even stand Before the rays of the sun." Cleanthes Pisadeus, [925] the Stoic philosopher, who exhibits not a poetic theogony, but a true theology, has not concealed what sentiments he entertained respecting God:-- "If you ask me what is the nature of the good, listen: That which is regular, just, holy, pious. Self-governing, useful, fair, fitting, Grave, independent, always beneficial; That feels no fear or grief; profitable, painless, Helpful, pleasant, safe, friendly; Held in esteem, agreeing with itself, honourable; Humble, careful, meek, zealous, Perennial, blameless, ever-during: Mean is every one who looks to opinion With the view of obtaining some advantage from it." Here, as I think, he clearly teaches of what nature God is; and that the common opinion and religious customs enslave those that follow them, but seek not after God. We must not either keep the Pythagoreans in the background, who say: "God is one; and He is not, as some suppose, outside of this frame of things, but within it; but, in all the entireness of His being, is in the whole circle of existence, surveying all nature, and blending in harmonious union the whole,--the author of all His own forces and works, the giver of light in heaven, and Father of all,--the mind and vital power of the whole world,--the mover of all things." For the knowledge of God, these utterances, written by those we have mentioned through the inspiration of God, and selected by us, may suffice even for the man that has but small power to examine into truth. __________________________________________________________________ [921] Timæus. [922] Deut. xxv. 13, 15. [923] [This great truth comes forcibly from an Attic scholar. Let me refer to a very fine passage in another Christian scholar, William Cowper (Task, book ii.): "All truth is from the sempiternal source," etc.] [924] The Sibyl. [925] Or Asseus, native of Asso. __________________________________________________________________ Chapter VII.--The Poets Also Bear Testimony to the Truth. Let poetry also approach to us (for philosophy alone will not suffice): poetry which is wholly occupied with falsehood--which scarcely will make confession of the truth, but will rather own to God its deviations into fable. Let whoever of those poets chooses advance first. Aratus considers that the power of God pervades all things:-- "That all may be secure, Him ever they propitiate first and last, Hail, Father I great marvel, great gain to man." Thus also the Ascræan Hesiod dimly speaks of God:-- "For He is the King of all, and monarch Of the immortals; and there is none that may vie with Him in power." Also on the stage they reveal the truth:-- "Look on the ether and heaven, and regard that as God," says Euripides. And Sophocles, the son of Sophilus, says:-- "One, in truth, one is God, Who made both heaven and the far-stretching earth, And ocean's blue wave, and the mighty winds; But many of us mortals, deceived in heart, Have set up for ourselves, as a consolation in our afflictions, Images of the gods of stone, or wood, or brass, Or gold, or ivory; And, appointing to those sacrifices and vain festal assemblages, Are accustomed thus to practice religion." In this venturous manner has he on the stage brought truth before the spectators. But the Thracian Orpheus, the son of OEagrus, hierophant and poet at once, after his exposition of the orgies, and his theology of idols, introduces a palinode of truth with true solemnity, though tardily singing the strain:-- "I shall utter to whom it is lawful; but let the doors be closed, Nevertheless, against all the profane. But do thou hear, O Musæus, offspring of the light-bringing moon, For I will declare what is true. And let not these things Which once appeared in your breast rob you of dear life; But looking to the divine word, apply yourself to it, Keeping right the seat of intellect and feeling; and walk well In the straight path, and to the immortal King of the universe alone Direct your gaze." Then proceeding, he clearly adds:-- "He is one, self-proceeding; and from Him alone all things proceed, And in them He Himself exerts his activity: no mortal Beholds Him, but He beholds all." Thus far Orpheus at last understood that he had been in error:-- "But linger no longer, O man, endued with varied wisdom; But turn and retrace your steps, and propitiate God." For if, at the most, the Greeks, having received certain scintillations of the divine word, have given forth some utterances of truth, they bear indeed witness that the force of truth is not hidden, and at the same time expose their own weakness in not having arrived at the end. For I think it has now become evident to all, that those who do or speak aught without the word of truth are like people compelled to walk without feet. Let the strictures on your gods, which the poets, impelled by the force of truth, introduce in their comedies, shame you into salvation. Menander, for instance, the comic poet, in his drama of the Charioteer, says:-- "No God pleases me that goes about With an old woman, and enters houses Carrying a trencher." For such are the begging priests of Cybele. Hence Antisthenes replies appropriately to their request for alms:-- "I do not maintain the mother of the gods, For the gods maintain her." Again, the same writer of comedy, expressing his dissatisfaction with the common usages, tries to expose the impious arrogance of the prevailing error in the drama of the Priestess, sagely declaring:-- "If a man drags the Deity Whither he will by the sound of cymbals, He that does this is greater than the Deity; But these are the instruments of audacity and means of living Invented by men." And not only Menander, but Homer also, and Euripides, and other poets in great numbers, expose your gods, and are wont to rate them, and that soundly too. For instance, they call Aphrodite dog-fly, and Hephæstus a cripple. Helen says to Aphrodite:-- "Thy godship abdicate! Renounce Olympus!" [926] And of Dionysus, Homer writes without reserve:-- "He, mid their frantic orgies, in the groves Of lovely Nyssa, put to shameful rout The youthful Bacchus' nurses; they in fear, Dropped each her thyrsus, scattered by the hand Of fierce Lycurgus, with an ox-goad armed." [927] Worthy truly of the Socratic school is Euripides, who fixes his eye on truth, and despises the spectators of his plays. On one occasion, Apollo, "Who inhabits the sanctuary that is in the middle of the earth, Dispensing most certain oracles to mortals," is thus exposed:-- "It was in obedience to him that I killed her who brought me forth; Him do you regard as stained with guilt--put him to death; It was he that sinned, not I, uninstructed as I was In right and justice." [928] He introduces Heracles, at one time mad, at another drunk and gluttonous. How should he not so represent the god who, when entertained as a guest, ate green figs to flesh, uttering discordant howls, that even his barbarian host remarked it? In his drama of Ion, too, he barefacedly brings the gods on the stage:-- "How, then, is it right for you, who have given laws to mortals, To be yourselves guilty of wrong? And if--what will never take place, yet I will state the supposition-- You will give satisfaction to men for your adulteries, You, Poseidon, and you, Zeus, the ruler of heaven,-- You will, in order to make recompense for your misdeeds, Have to empty your temples." [929] __________________________________________________________________ [926] Il., iii. 406. [927] Il., vi. 132. [928] Orestes, 590. [929] Ion, 442. __________________________________________________________________ Chapter VIII.--The True Doctrine is to Be Sought in the Prophets. It is now time, as we have despatched in order the other points, to go to the prophetic Scriptures; for the oracles present us with the appliances necessary for the attainment of piety, and so establish the truth. The divine Scriptures and institutions of wisdom form the short road to salvation. Devoid of embellishment, of outward beauty of diction, of wordiness and seductiveness, they raise up humanity strangled by wickedness, teaching men to despise the casualties of life; and with one and the same voice remedying many evils, they at once dissuade us from pernicious deceit, and clearly exhort us to the attainment of the salvation set before us. Let the Sibyl [930] prophetess, then, be the first to sing to us the song of salvation:-- "So He is all sure and unerring: Come, follow no longer darkness and gloom; See, the sun's sweet-glancing light shines gloriously. Know, and lay up wisdom in your hearts: There is one God, who sends rains, and winds, and earthquakes, Thunderbolts, famines, plagues, and dismal sorrows, And snows and ice. But why detail particulars? He reigns over heaven, He rules earth, He truly is;"-- where, in remarkable accordance with inspiration [931] she compares delusion to darkness, and the knowledge of God to the sun and light, and subjecting both to comparison, shows the choice we ought to make. For falsehood is not dissipated by the bare presentation of the truth, but by the practical improvement of the truth it is ejected and put to flight. Jeremiah the prophet, gifted with consummate wisdom, [932] or rather the Holy Spirit in Jeremiah, exhibits God. "Am I a God at hand," he says, "and not a God afar off? Shall a man do ought in secret, and I not see him? Do I not fill heaven and earth? Saith the Lord." [933] And again by Isaiah, "Who shall measure heaven with a span, and the whole earth with his hand?" [934] Behold God's greatness, and be filled with amazement. Let us worship Him of whom the prophet says, "Before Thy face the hills shall melt, as wax melteth before the fire!" [935] This, says he, is the God "whose throne is heaven, and His footstool the earth; and if He open heaven, quaking will seize thee." [936] Will you hear, too, what this prophet says of idols? "And they shall be made a spectacle of in the face of the sun, and their carcases shall be meat for the fowls of heaven and the wild beasts of the earth; and they shall putrefy before the sun and the moon, which they have loved and served; and their city shall be burned down." [937] He says, too, that the elements and the world shall be destroyed. "The earth," he says, "shall grow old, and the heaven shall pass away; but the word of the Lord endureth for ever." What, then, when again God wishes to show Himself by Moses: "Behold ye, behold ye, that I Am, and there is no other God beside Me. I will kill, and I will make to live; I will strike, and I will heal; and there is none who shall deliver out of My hands." [938] But do you wish to hear another seer? You have the whole prophetic choir, the associates of Moses. What the Holy Spirit says by Hosea, I will not shrink from quoting: "Lo, I am He that appointeth the thunder, and createth spirit; and His hands have established the host of heaven." [939] And once more by Isaiah. And this utterance I will repeat: "I am," he says, "I am the Lord; I who speak righteousness, announce truth. Gather yourselves together, and come. Take counsel together, ye that are saved from the nations. They have not known, they who set up the block of wood, their carved work, and pray to gods who will not save them." [940] Then proceeding: "I am God, and there is not beside Me a just God, and a Saviour: there is none except Me. Turn to Me, and ye will be saved, ye that are from the end of the earth. I am God, and there is no other; by Myself I swear." [941] But against the worshippers of idols he is exasperated, saying, "To whom will ye liken the Lord, or to what likeness will ye compare Him? Has not the artificer made the image, or the goldsmith melted the gold and plated it with gold?" [942] --and so on. Be not therefore idolaters, but even now beware of the threatenings; "for the graven images and the works of men's hands shall wail, or rather they that trust in them," [943] for matter is devoid of sensation. Once more he says, "The Lord will shake the cities that are inhabited, and grasp the world in His hand like a nest." [944] Why repeat to you the mysteries of wisdom, and sayings from the writings of the son of the Hebrews, the master of wisdom? "The Lord created me the beginning of His ways, in order to His works." [945] And, "The Lord giveth wisdom, and from His face proceed knowledge and understanding." [946] "How long wilt thou lie in bed, O sluggard; and when wilt thou be aroused from sleep?" [947] "but if thou show thyself no sluggard, as a fountain thy harvest shall come," [948] the "Word of the Father, the benign light, the Lord that bringeth light, faith to all, and salvation." [949] For "the Lord who created the earth by His power," as Jeremiah says, "has raised up the world by His wisdom;" [950] for wisdom, which is His word, raises us up to the truth, who have fallen prostrate before idols, and is itself the first resurrection from our fall. Whence Moses, the man of God, dissuading from all idolatry, beautifully exclaims, "Hear, O Israel, the Lord thy God is one Lord; and thou shall worship the Lord thy God, and Him only shall thou serve." [951] "Now therefore be wise, O men," according to that blessed psalmist David; "lay hold on instruction, lest the Lord be angry, and ye perish from the way of righteousness, when His wrath has quickly kindled. Blessed are all they who put their trust in Him." [952] But already the Lord, in His surpassing pity, has inspired the song of salvation, sounding like a battle march, "Sons of men, how long will ye be slow of heart? Why do you love vanity, and seek after a lie?" [953] What, then, is the vanity, and what the lie? The holy apostle of the Lord, reprehending the Greeks, will show thee: "Because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and changed the glory of God into the likeness of corruptible man, and worshipped and served the creature more than the Creator." [954] And verily this is the God who "in the beginning made the heaven and the earth." [955] But you do not know God, and worship the heaven, and how shall you escape the guilt of impiety? Hear again the prophet speaking: "The sun, shall suffer eclipse, and the heaven be darkened; but the Almighty shall shine for ever: while the powers of the heavens shall be shaken, and the heavens stretched out and drawn together shall be rolled as a parchment-skin (for these are the prophetic expressions), and the earth shall flee away from before the face of the Lord." [956] __________________________________________________________________ [930] [Note her remarkable accord with inspiration, clearly distinguishing between such and the oracles of God. But see, supra, p. 132 and p. 145.] [931] [Having shown what truth there is to be found in heathen poets, he ascends to the Sibyl, and thus comes to the prophets; showing them how to climb upward in this way, and cleverly inducing them to make the best use of their own prophets and poets, by following them to the sources of their noblest ideas.] [932] [How sublimely he now introduces the oracles of truth.] [933] Jer. xxiii. 23. [934] Isa. xl. 12. [935] Isa. lxiv. 1, 2. [936] Isa. lxvi. 1. [937] Jer. viii. 2, xxx. 20, iv. 6. [938] Deut. xxxii. 39. [939] Amos iv. 13. [940] Isa. xlv. 19, 20. [941] Isa. xlv. 21-23. [942] Isa. xl. 18, 19. [943] Isa. x. 10, 11. [944] Isa. x. 14. [945] Prov. viii. 22. [946] Prov. ii. 6. [947] Prov. vi. 9. [948] Prov. vi. 11. [949] Prov. vi. 23. [950] Jer. x. 12. [951] Deut. vi. 4, 13, x. 20. [952] Ps. ii. 10, 12. [953] Ps. iv. 2. [954] Rom. i. 21, 23, 25. [955] Gen. i. 1. [956] This is made up of several passages, as Isa. xiii. 10, Ezek. xxxii. 7, Joel ii. 10, 31, iii. 15. __________________________________________________________________ Chapter IX.--"That Those Grievously Sin Who Despise or Neglect God's Gracious Calling." I could adduce ten thousand Scriptures of which not "one tittle shall pass away," [957] without being fulfilled; for the mouth of the Lord the Holy Spirit hath spoken these things. "Do not any longer," he says, "my son, despise the chastening of the Lord, nor faint when thou art rebuked of Him." [958] O surpassing love for man! Not as a teacher speaking to his pupils, not as a master to his domestics, nor as God to men, but as a father, does the Lord gently admonish his children. Thus Moses confesses that "he was filled with quaking and terror" [959] while he listened to God speaking concerning the Word. And art not thou afraid as thou hearest the voice of the Divine Word? Art not thou distressed? Do you not fear, and hasten to learn of Him,--that is, to salvation,--dreading wrath, loving grace, eagerly striving after the hope set before us, that you may shun the judgment threatened? Come, come, O my young people! For if you become not again as little children, and be born again, as saith the Scripture, you shall not receive the truly existent Father, nor shall you ever enter into the kingdom of heaven. For in what way is a stranger permitted to enter? Well, as I take it, then, when he is enrolled and made a citizen, and receives one to stand to him in the relation of father, then will he be occupied with the Father's concerns, then shall he be deemed worthy to be made His heir, then will he share the kingdom of the Father with His own dear Son. For this is the first-born Church, composed of many good children; these are "the first-born enrolled in heaven, who hold high festival with so many myriads of angels." We, too, are first-born sons, who are reared by God, who are the genuine friends of the First-born, who first of all other men attained to the knowledge of God, who first were wrenched away from our sins, first severed from the devil. And now the more benevolent God is, the more impious men are; for He desires us from slaves to become sons, while they scorn to become sons. O the prodigious folly of being ashamed of the Lord! He offers freedom, you flee into bondage; He bestows salvation, you sink down into destruction; He confers everlasting life, you wait for punishment, and prefer the fire which the Lord "has prepared for the devil and his angels." [960] Wherefore the blessed apostle says: "I testify in the Lord, that ye walk no longer as the Gentiles walk, in the vanity of their mind; having their understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the hardness of their heart: who, being past feeling, have given themselves over to lasciviousness, to work all uncleanness and concupiscence." [961] After the accusation of such a witness, and his invocation of God, what else remains for the unbelieving than judgment and condemnation? And the Lord, with ceaseless assiduity, exhorts, terrifies, urges, rouses, admonishes; He awakes from the sleep of darkness, and raises up those who have wandered in error. "Awake," He says, "thou that sleepest, and arise from the dead, and Christ shall give thee light," [962] --Christ, the Sun of the Resurrection, He "who was born before the morning star," [963] and with His beams bestows life. Let no one then despise the Word, lest he unwittingly despise himself. For the Scripture somewhere says, "To-day, if ye will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness, when your fathers proved Me by trial." [964] And what was the trial? If you wish to learn, the Holy Spirit will show you: "And saw my works," He says, "forty years. Wherefore I was grieved with that generation, and said, They do always err in heart, and have not known My ways. So I sware in my wrath, they shall not enter into My rest." [965] Look to the threatening! Look to the exhortation! Look to the punishment! Why, then, should we any longer change grace into wrath, and not receive the word with open ears, and entertain God as a guest in pure spirits? For great is the grace of His promise, "if to-day we hear His voice." [966] And that to-day is lengthened out day by day, while it is called to-day. And to the end the to-day and the instruction continue; and then the true to-day, the never-ending day of God, extends over eternity. Let us then ever obey the voice of the divine word. For the to-day signifies eternity. And day is the symbol of light; and the light of men is the Word, by whom we behold God. Rightly, then, to those that have believed and obey, grace will superabound; while with those that have been unbelieving, and err in heart, and have not known the Lord's ways, which John commanded to make straight and to prepare, God is incensed, and those He threatens. And, indeed, the old Hebrew wanderers in the desert received typically the end of the threatening; for they are said not to have entered into the rest, because of unbelief, till, having followed the successor of Moses, they learned by experience, though late, that they could not be saved otherwise than by believing on Jesus. But the Lord, in His love to man, invites all men to the knowledge of the truth, and for this end sends the Paraclete. What, then, is this knowledge? Godliness; and "godliness," according to Paul, "is profitable for all things, having the promise of the life that now is, and of that which is to come." [967] If eternal salvation were to be sold, for how much, O men, would you propose to purchase it? Were one to estimate the value of the whole of Pactolus, the fabulous river of gold, he would not have reckoned up a price equivalent to salvation. Do not, however, faint. You may, if you choose, purchase salvation, though of inestimable value, with your own resources, love and living faith, which will be reckoned a suitable price. This recompense God cheerfully accepts; "for we trust in the living God, who is the Saviour of all men, especially of those who believe." [968] But the rest, round whom the world's growths have fastened, as the rocks on the sea-shore are covered over with sea-weed, make light of immortality, like the old man of Ithaca, eagerly longing to see, not the truth, not the fatherland in heaven, not the true light, but smoke. But godliness, that makes man as far as can be like God, designates God as our suitable teacher, who alone can worthily assimilate man to God. This teaching the apostle knows as truly divine. "Thou, O Timothy," he says, "from a child hast known the holy letters, which are able to make thee wise unto salvation, through faith that is in Christ Jesus." [969] For truly holy are those letters that sanctify and deify; and the writings or volumes that consist of those holy letters and syllables, the same apostle consequently calls "inspired of God, being profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished to every good work." [970] No one will be so impressed by the exhortations of any of the saints, as he is by the words of the Lord Himself, the lover of man. For this, and nothing but this, is His only work--the salvation of man. Therefore He Himself, urging them on to salvation, cries, "The kingdom of heaven is at hand." [971] Those men that draw near through fear, He converts. Thus also the apostle of the Lord, beseeching the Macedonians, becomes the interpreter of the divine voice, when he says, "The Lord is at hand; take care that ye be not apprehended empty." [972] But are ye so devoid of fear, or rather of faith, as not to believe the Lord Himself, or Paul, who in Christ's stead thus entreats: "Taste and see that Christ is God?" [973] Faith will lead you in; experience will teach you; Scripture will train you, for it says, "Come hither, O children; listen to me, and I will teach you the fear of the Lord." Then, as to those who already believe, it briefly adds, "What man is he that desireth life, that loveth to see good days?" [974] It is we, we shall say--we who are the devotees of good, we who eagerly desire good things. Hear, then, ye who are far off, hear ye who are near: the word has not been hidden from any; light is common, it shines "on all men." No one is a Cimmerian in respect to the word. Let us haste to salvation, to regeneration; let us who are many haste that we may be brought together into one love, according to the union of the essential unity; and let us, by being made good, conformably follow after union, seeking after the good Monad. The union of many in one, issuing in the production of divine harmony out of a medley of sounds and division, becomes one symphony following one choir-leader and teacher, [975] the Word, reaching and resting in the same truth, and crying Abba, Father. This, the true utterance of His children, God accepts with gracious welcome--the first-fruits He receives from them. __________________________________________________________________ [957] Matt. v. 18. [958] Prov. iii. 11. [959] Heb. xii. 21. [960] Matt. xxv. 41, 46. [961] Eph. iv. 17-19. [962] Eph. v. 14. [963] Ps. cx. 3. [964] Ps. xcv. 8, 9. [965] Ps. xcv. 9-11 [966] Ps. xcv. 7. [967] 1 Tim. iv. 8. [968] 1 Tim. iv. 10. [969] 2 Tim. iii. 15. [970] 2 Tim. iii. 16, 17. [Here note the testimony of Clement to the universal diffusion and study of the Scriptures.] [971] Matt. iv. 17. [972] Phil. iv. 5. [973] Ps. xxxiv. 8, where Clem. has read Christos for chrestos. [974] Ps. xxxiv. 11. [975] [Here seems to be a running allusion to the privileges of the Christian Church in its unity, and to the "Psalms and hymns and spiritual songs," which were so charming a feature of Christian worship. Bunsen, Hippolytus, etc., vol. ii. p. 157.] __________________________________________________________________ Chapter X.--Answer to the Objection of the Heathen, that It Was Not Right to Abandon the Customs of Their Fathers. But you say it is not creditable to subvert the customs handed down to us from our fathers. And why, then, do we not still use our first nourishment, milk, to which our nurses accustomed us from the time of our birth? Why do we increase or diminish our patrimony, and not keep it exactly the same as we got it? Why do we not still vomit on our parents' breasts, or still do the things for which, when infants, and nursed by our mothers, we were laughed at, but have corrected ourselves, even if we did not fall in with good instructors? Then, if excesses in the indulgence of the passions, though pernicious and dangerous, yet are accompanied with pleasure, why do we not in the conduct of life abandon that usage which is evil, and provocative of passion, and godless, even should our fathers feel hurt, and betake ourselves to the truth, and seek Him who is truly our Father, rejecting custom as a deleterious drug? For of all that I have undertaken to do, the task I now attempt is the noblest, viz., to demonstrate to you how inimical this insane and most wretched custom is to godliness. For a boon so great, the greatest ever given by God to the human race, would never have been hated and rejected, had not you been carried away by custom, and then shut your ears against us; and just as unmanageable horses throw off the reins, and take the bit between their teeth, you rush away from the arguments addressed to you, in your eager desire to shake yourselves clear of us, who seek to guide the chariot of your life, and, impelled by your folly, dash towards the precipices of destruction, and regard the holy word of God as an accursed thing. The reward of your choice, therefore, as described by Sophocles, follows:-- "The mind a blank, useless ears, vain thoughts." And you know not that, of all truths, this is the truest, that the good and godly shall obtain the good reward, inasmuch as they held goodness in high esteem; while, on the other hand, the wicked shall receive meet punishment. For the author of evil, torment has been prepared; and so the prophet Zecharias threatens him: "He that hath chosen Jerusalem rebuke thee; lo, is not this a brand plucked from the fire?" [976] What an infatuated desire, then, for voluntary death is this, rooted in men's minds! Why do they flee to this fatal brand, with which they shall be burned, when it is within their power to live nobly according to God, and not according to custom? For God bestows life freely; but evil custom, after our departure from this world, brings on the sinner unavailing remorse with punishment. By sad experience, even a child knows how superstition destroys and piety saves. Let any of you look at those who minister before the idols, their hair matted, their persons disgraced with filthy and tattered clothes; who never come near a bath, and let their nails grow to an extraordinary length, like wild beasts; many of them castrated, who show the idol's temples to be in reality graves or prisons. These appear to me to bewail the gods, not to worship them, and their sufferings to be worthy of pity rather than piety. And seeing these things, do you still continue blind, and will you not look up to the Ruler of all, the Lord of the universe? And will you not escape from those dungeons, and flee to the mercy that comes down from heaven? For God, of His great love to man, comes to the help of man, as the mother-bird flies to one of her young that has fallen out of the nest; and if a serpent open its mouth to swallow the little bird, "the mother flutters round, uttering cries of grief over her dear progeny;" [977] and God the Father seeks His creature, and heals his transgression, and pursues the serpent, and recovers the young one, and incites it to fly up to the nest. Thus dogs that have strayed, track out their master by the scent; and horses that have thrown their riders, come to their master's call if he but whistle. "The ox," it is said, "knoweth his owner, and the ass his master's crib; but Israel hath not known Me." [978] What, then, of the Lord? He remembers not our ill desert; He still pities, He still urges us to repentance. And I would ask you, if it does not appear to you monstrous, that you men who are God's handiwork, who have received your souls from Him, and belong wholly to God, should be subject to another master, and, what is more, serve the tyrant instead of the rightful King--the evil one instead of the good? For, in the name of truth, what man in his senses turns his back on good, and attaches himself to evil? What, then, is he who flees from God to consort with demons? Who, that may become a son of God, prefers to be in bondage? Or who is he that pursues his way to Erebus, when it is in his power to be a citizen of heaven, and to cultivate Paradise, and walk about in heaven and partake of the tree of life and immortality, and, cleaving his way through the sky in the track of the luminous cloud, behold, like Elias, the rain of salvation? Some there are, who, like worms wallowing in marshes and mud in the streams of pleasure, feed on foolish and useless delights--swinish men. For swine, it is said, like mud better than pure water; and, according to Democritus, "doat upon dirt." Let us not then be enslaved or become swinish; but, as true children of the light, let us raise our eyes and look on the light, lest the Lord discover us to be spurious, as the sun does the eagles. Let us therefore repent, and pass from ignorance to knowledge, from foolishness to wisdom, from licentiousness to self-restraint, from unrighteousness to righteousness, from godlessness to God. It is an enterprise of noble daring to take our way to God; and the enjoyment of many other good things is within the reach of the lovers of righteousness, who pursue eternal life, specially those things to which God Himself alludes, speaking by Isaiah: "There is an inheritance for those who serve the Lord." [979] Noble and desirable is this inheritance: not gold, not silver, not raiment, which the moth assails, and things of earth which are assailed by the robber, whose eye is dazzled by worldly wealth; but it is that treasure of salvation to which we must hasten, by becoming lovers of the Word. Thence praise-worthy works descend to us, and fly with us on the wing of truth. This is the inheritance with which the eternal covenant of God invests us, conveying the everlasting gift of grace; and thus our loving Father--the true Father--ceases not to exhort, admonish, train, love us. For He ceases not to save, and advises the best course: "Become righteous," says the Lord. [980] Ye that thirst, come to the water; and ye that have no money, come, and buy and drink without money. [981] He invites to the laver, to salvation, to illumination, all but crying out and saying, The land I give thee, and the sea, my child, and heaven too; and all the living creatures in them I freely bestow upon thee. Only, O child, thirst for thy Father; God shall be revealed to thee without price; the truth is not made merchandise of. He gives thee all creatures that fly and swim, and those on the land. These the Father has created for thy thankful enjoyment. What the bastard, who is a son of perdition, foredoomed to be the slave of mammon, has to buy for money, He assigns to thee as thine own, even to His own son who loves the Father; for whose sake He still works, and to whom alone He promises, saying, "The land shall not be sold in perpetuity," for it is not destined to corruption. "For the whole land is mine;" and it is thine too, if thou receive God. Wherefore the Scripture, as might have been expected, proclaims good news to those who have believed. "The saints of the Lord shall inherit the glory of God and His power." What glory, tell me, O blessed One, which "eye hath not seen, nor ear heard, nor hath it entered into the heart of man;" [982] and "they shall be glad in the kingdom of their Lord for ever and ever! Amen." You have, O men, the divine promise of grace; you have heard, on the other hand, the threatening of punishment: by these the Lord saves, teaching men by fear and grace. Why do we delay? Why do we not shun the punishment? Why do we not receive the free gift? Why, in fine, do we not choose the better part, God instead of the evil one, and prefer wisdom to idolatry, and take life in exchange for death? "Behold," He says, "I have set before your face death and life." [983] The Lord tries you, that "you may choose life." He counsels you as a father to obey God. "For if ye hear Me," He says, "and be willing, ye shall eat the good things of the land:" [984] this is the grace attached to obedience. "But if ye obey Me not, and are unwilling, the sword and fire shall devour you:" [985] this is the penalty of disobedience. For the mouth of the Lord--the law of truth, the word of the Lord--hath spoken these things. Are you willing that I should be your good counsellor? Well, do you hear. I, if possible, will explain. You ought, O men, when reflecting on the Good, to have brought forward a witness inborn and competent, viz., faith, which of itself, and from its own resources, chooses at once what is best, instead of occupying yourselves in painfully inquiring whether what is best ought to be followed. For, allow me to tell you, you ought to doubt whether you should get drunk, but you get drunk before reflecting on the matter; and whether you ought to do an injury, but you do injury with the utmost readiness. The only thing you make the subject of question is, whether God should be worshipped, and whether this wise God and Christ should be followed: and this you think requires deliberation and doubt, and know not what is worthy of God. Have faith in us, as you have in drunkenness, that you may be wise; have faith in us, as you have in injury, that you may live. But if, acknowledging the conspicuous trustworthiness of the virtues, you wish to trust them, come and I will set before you in abundance, materials of persuasion respecting the Word. But do you--for your ancestral customs, by which your minds are preoccupied, divert you from the truth,--do you now hear what is the real state of the case as follows. And let not any shame of this name preoccupy you, which does great harm to men, and seduces them from salvation. Let us then openly strip for the contest, and nobly strive in the arena of truth, the holy Word being the judge, and the Lord of the universe prescribing the contest. For 'tis no insignificant prize, the guerdon of immortality which is set before us. Pay no more regard, then, if you are rated by some of the low rabble who lead the dance of impiety, and are driven on to the same pit by their folly and insanity, makers of idols and worshippers of stones. For these have dared to deify men,--Alexander of Macedon, for example, whom they canonized as the thirteenth god, whose pretensions Babylon confuted, which showed him dead. I admire, therefore, the divine sophist. Theocritus was his name. After Alexander's death, Theocritus, holding up the vain opinions entertained by men respecting the gods, to ridicule before his fellow-citizens, said: "Men, keep up your hearts as long as you see the gods dying sooner than men." And, truly, he who worships gods that are visible, and the promiscuous rabble of creatures begotten and born, and attaches himself to them, is a far more wretched object than the very demons. For God is by no manner of means unrighteous, as the demons are, but in the very highest degree righteous; and nothing more resembles God than one of us when he becomes righteous in the highest possible degree:-- "Go into the way, the whole tribe of you handicrafts-men, Who worship Jove's fierce-eyed daughter, [986] the working goddess, With fans duly placed, fools that ye are"-- fashioners of stones, and worshippers of them. Let your Phidias, and Polycletus, and your Praxiteles and Apelles too, come, and all that are engaged in mechanical arts, who, being themselves of the earth, are workers of the earth. "For then," says a certain prophecy, "the affairs here turn out unfortunately, when men put their trust in images." Let the meaner artists, too--for I will not stop calling--come. None of these ever made a breathing image, or out of earth moulded soft flesh. Who liquefied the marrow? or who solidified the bones? Who stretched the nerves? who distended the veins? Who poured the blood into them? Or who spread the skin? Who ever could have made eyes capable of seeing? Who breathed spirit into the lifeless form? Who bestowed righteousness? Who promised immortality? The Maker of the universe alone; the Great Artist and Father has formed us, such a living image as man is. But your Olympian Jove, the image of an image, greatly out of harmony with truth, is the senseless work of Attic hands. For the image of God is His Word, the genuine Son of Mind, the Divine Word, the archetypal light of light; and the image of the Word is the true man, the mind which is in man, who is therefore said to have been made "in the image and likeness of God," [987] assimilated to the Divine Word in the affections of the soul, and therefore rational; but effigies sculptured in human form, the earthly image of that part of man which is visible and earth-born, are but a perishable impress of humanity, manifestly wide of the truth. That life, then, which is occupied with so much earnestness about matter, seems to me to be nothing else than full of insanity. And custom, which has made you taste bondage and unreasonable care, is fostered by vain opinion; and ignorance, which has proved to the human race the cause of unlawful rites and delusive shows, and also of deadly plagues and hateful images, has, by devising many shapes of demons, stamped on all that follow it the mark of long-continued death. Receive, then, the water of the word; wash, ye polluted ones; purify yourselves from custom, by sprinkling yourselves with the drops of truth. [988] The pure must ascend to heaven. Thou art a man, if we look to that which is most common to thee and others--seek Him who created thee; thou art a son, if we look to that which is thy peculiar prerogative--acknowledge thy Father. But do you still continue in your sins, engrossed with pleasures? To whom shall the Lord say, "Yours is the kingdom of heaven?" Yours, whose choice is set on God, if you will; yours, if you will only believe, and comply with the brief terms of the announcement; which the Ninevites having obeyed, instead of the destruction they looked for, obtained a signal deliverance. How, then, may I ascend to heaven, is it said? The Lord is the way; a strait way, but leading from heaven, strait in truth, but leading back to heaven, strait, despised on earth; broad, adored in heaven. Then, he that is uninstructed in the word, has ignorance as the excuse of his error; but as for him into whose ears instruction has been poured, and who deliberately maintains his incredulity in his soul, the wiser he appears to be, the more harm will his understanding do him; for he has his own sense as his accuser for not having chosen the best part. For man has been otherwise constituted by nature, so as to have fellowship with God. As, then, we do not compel the horse to plough, or the bull to hunt, but set each animal to that for which it is by nature fitted; so, placing our finger on what is man's peculiar and distinguishing characteristic above other creatures, we invite him--born, as he is, for the contemplation of heaven, and being, as he is, a truly heavenly plant--to the knowledge of God, counselling him to furnish himself with what is his sufficient provision for eternity, namely piety. Practise husbandry, we say, if you are a husbandman; but while you till your fields, know God. Sail the sea, you who are devoted to navigation, yet call the whilst on the heavenly Pilot. [989] Has knowledge taken hold of you while engaged in military service? Listen to the commander, who orders what is right. As those, then, who have been overpowered with sleep and drunkenness, do ye awake; and using your eyes a little, consider what mean those stones which you worship, and the expenditure you frivolously lavish on matter. Your means and substance you squander on ignorance, even as you throw away your lives to death, having found no other end of your vain hope than this. Not only unable to pity yourselves, you are incapable even of yielding to the persuasions of those who commiserate you; enslaved as you are to evil custom, and, clinging to it voluntarily till your last breath, you are hurried to destruction: "because light is come into the world, and men have loved the darkness rather than the light," [990] while they could sweep away those hindrances to salvation, pride, and wealth, and fear, repeating this poetic utterance:-- "Whither do I bear these abundant riches? and whither Do I myself wander?" [991] If you wish, then, to cast aside these vain phantasies, and bid adieu to evil custom, say to vain opinion:-- "Lying dreams, farewell; you were then nothing." For what, think you, O men, is the Hermes of Typho, and that of Andocides, and that of Amyetus? Is it not evident to all that they are stones, as is the veritable Hermes himself? As the Halo is not a god, and as the Iris is not a god, but are states of the atmosphere and of the clouds; and as, likewise, a day is not a god, nor a year, nor time, which is made up of these, so neither is sun nor moon, by which each of those mentioned above is determined. Who, then, in his right senses, can imagine Correction, and Punishment, and Justice, and Retribution to be gods? For neither the Furies, nor the Fates, nor Destiny are gods, since neither Government, nor Glory, nor Wealth are gods, which last [as Plutus] painters represent as blind. But if you deify Modesty, and Love, and Venus, let these be followed by Infamy, and Passion, and Beauty, and Intercourse. Therefore Sleep and Death cannot reasonably any more be regarded as twin deities, being merely changes which take place naturally in living creatures; no more will you with propriety call Fortune, or Destiny, or the Fates goddesses. And if Strife and Battle be not gods, no more are Ares and Enyo. Still further, if the lightnings, and thunderbolts, and rains are not gods, how can fire and water be gods? how can shooting stars and comets, which are produced by atmospheric changes? He who calls Fortune a god, let him also so call Action. If, then, none of these, nor of the images formed by human hands, and destitute of feeling, is held to be a God, while a providence exercised about us is evidently the result of a divine power, [992] it remains only to acknowledge this, that He alone who is truly God, only truly is and subsists. But those who are insensible to this are like men who have drunk mandrake or some other drug. May God grant that you may at length awake from this slumber, and know God; and that neither Gold, nor Stone, nor Tree, nor Action, nor Suffering, nor Disease, nor Fear, may appear in your eyes as a god. For there are, in sooth, "on the fruitful earth thrice ten thousand" demons, not immortal, nor indeed mortal; for they are not endowed with sensation, so as to render them capable of death, but only things of wood and stone, that hold despotic sway over men insulting and violating life through the force of custom. "The earth is the Lord's," it is said, "and the fulness thereof." [993] Then why darest thou, while luxuriating in the bounties of the Lord, to ignore the Sovereign Ruler? "Leave my earth," the Lord will say to thee. "Touch not the water which I bestow. Partake not of the fruits of the earth produced by my husbandry." Give to God recompense for your sustenance; acknowledge thy Master. Thou art God's creature. What belongs to Him, how can it with justice be alienated? For that which is alienated, being deprived of the properties that belonged to it, is also deprived of truth. For, after the fashion of Niobe, or, to express myself more mystically, like the Hebrew woman called by the ancients Lot's wife, are ye not turned into a state of insensibility? This woman, we have heard, was turned into stone for her love of Sodom. And those who are godless, addicted to impiety, hard-hearted and foolish, are Sodomites. Believe that these utterances are addressed to you from God. For think not that stones, and stocks, and birds, and serpents are sacred things, and men are not; but, on the contrary, regard men as truly sacred, [994] and take beasts and stones for what they are. For there are miserable wretches of human kind, who consider that God utters His voice by the raven and the jackdaw, but says nothing by man; and honour the raven as a messenger of God. But the man of God, who croaks not, nor chatters, but speaks rationally and instructs lovingly, alas, they persecute; and while he is inviting them to cultivate righteousness, they try inhumanly to slay him, neither welcoming the grace which comes from above, nor fearing the penalty. For they believe not God, nor understand His power, whose love to man is ineffable; and His hatred of evil is inconceivable. His anger augments punishment against sin; His love bestows blessings on repentance. It is the height of wretchedness to be deprived of the help which comes from God. Hence this blindness of eyes and dulness of hearing are more grievous than other inflictions of the evil one; for the one deprives them of heavenly vision, the other robs them of divine instruction. But ye, thus maimed as respects the truth, blind in mind, deaf in understanding, are not grieved, are not pained, have had no desire to see heaven and the Maker of heaven, nor, by fixing your choice on salvation, have sought to hear the Creator of the universe, and to learn of Him; for no hindrance stands in the way of him who is bent on the knowledge of God. Neither childlessness, nor poverty, nor obscurity, nor want, can hinder him who eagerly strives after the knowledge of God; nor does any one who has conquered [995] by brass or iron the true wisdom for himself choose to exchange it, for it is vastly preferred to everything else. Christ is able to save in every place. For he that is fired with ardour and admiration for righteousness, being the lover of One who needs nothing, needs himself but little, having treasured up his bliss in nothing but himself and God, where is neither moth, [996] robber, nor pirate, but the eternal Giver of good. With justice, then, have you been compared to those serpents who shut their ears against the charmers. For "their mind," says the Scripture, "is like the serpent, like the deaf adder, which stoppeth her ear, and will not hear the voice of the charmers." [997] But allow yourselves to feel the influence of the charming strains of sanctity, and receive that mild word of ours, and reject the deadly poison, that it may be granted to you to divest yourselves as much as possible of destruction, as they [998] have been divested of old age. Hear me, and do not stop your ears; do not block up the avenues of hearing, but lay to heart what is said. Excellent is the medicine of immortality! Stop at length your grovelling reptile motions. [999] "For the enemies of the Lord," says Scripture, "shall lick the dust." [1000] Raise your eyes from earth to the skies, look up to heaven, admire the sight, cease watching with outstretched head the heel of the righteous, and hindering the way of truth. Be wise and harmless. Perchance the Lord will endow you with the wing of simplicity (for He has resolved to give wings to those that are earth-born), that you may leave your holes and dwell in heaven. Only let us with our whole heart repent, that we may be able with our whole heart to contain God. "Trust in Him, all ye assembled people; pour out all your hearts before Him." [1001] He says to those that have newly abandoned wickedness, "He pities them, and fills them with righteousness." Believe Him who is man and God; believe, O man. Believe, O man, the living God, who suffered and is adored. Believe, ye slaves, [1002] Him who died; believe, all ye of human kind, Him who alone is God of all men. Believe, and receive salvation as your reward. Seek God, and your soul shall live. He who seeks God is busying himself about his own salvation. Hast thou found God?--then thou hast life. Let us then seek, in order that we may live. The reward of seeking is life with God. "Let all who seek Thee be glad and rejoice in Thee; and let them say continually, God be magnified." [1003] A noble hymn of God is an immortal man, established in righteousness, in whom the oracles of truth are engraved. For where but in a soul that is wise can you write truth? where love? where reverence? where meekness? Those who have had these divine characters impressed on them, ought, I think, to regard wisdom as a fair port whence to embark, to whatever lot in life they turn; and likewise to deem it the calm haven of salvation: wisdom, by which those who have betaken themselves to the Father, have proved good fathers to their children; and good parents to their sons, those who have known the Son; and good husbands to their wives, those who remember the Bridegroom; and good masters to their servants, [1004] those who have been redeemed from utter slavery. Oh, happier far the beasts than men involved in error! who live in ignorance as you, but do not counterfeit the truth. There are no tribes of flatterers among them. Fishes have no superstition: the birds worship not a single image; only they look with admiration on heaven, since, deprived as they are of reason, they are unable to know God. So are you not ashamed for living through so many periods of life in impiety, making yourselves more irrational than irrational creatures? You were boys, then striplings, then youths, then men, but never as yet were you good. If you have respect for old age, be wise, now that you have reached life's sunset; and albeit at the close of life, acquire the knowledge of God, that the end of life may to you prove the beginning of salvation. You have become old in superstition; as young, enter on the practice of piety. God regards you as innocent children. Let, then, the Athenian follow the laws of Solon, and the Argive those of Phoroneus, and the Spartan those of Lycurgus: but if thou enrol thyself as one of God's people, heaven is thy country, God thy lawgiver. And what are the laws? "Thou shalt not kill; thou shalt not commit adultery; thou shalt not seduce boys; thou shalt not steal; thou shalt not bear false witness; thou shalt love the Lord thy God." [1005] And the complements of these are those laws of reason and words of sanctity which are inscribed on men's hearts: "Thou shalt love thy neighbour as thyself; to him who strikes thee on the cheek, present also the other;" [1006] "thou shalt not lust, for by lust alone thou hast committed adultery." [1007] How much better, therefore, is it for men from the beginning not to wish to desire things forbidden, than to obtain their desires! But ye are not able to endure the austerity of salvation; but as we delight in sweet things, and prize them higher for the agreeableness of the pleasure they yield, while, on the other hand, those bitter things which are distasteful to the palate are curative and healing, and the harshness of medicines strengthens people of weak stomach, thus custom pleases and tickles; but custom pushes into the abyss, while truth conducts to heaven. Harsh it is at first, but a good nurse of youth; and it is at once the decorous place where the household maids and matrons dwell together, and the sage council-chamber. Nor is it difficult to approach, or impossible to attain, but is very near us in our very homes; as Moses, endowed with all wisdom, says, while referring to it, it has its abode in three departments of our constitution--in the hands, the mouth, and the heart: a meet emblem this of truth, which is embraced by these three things in all--will, action, speech. And be not afraid lest the multitude of pleasing objects which rise before you withdraw you from wisdom. You yourself will spontaneously surmount the frivolousness of custom, as boys when they have become men throw aside their toys. For with a celerity unsurpassable, and a benevolence to which we have ready access, the divine power, casting its radiance on the earth, hath filled the universe with the seed of salvation. For it was not without divine care that so great a work was accomplished in so brief a space by the Lord, who, though despised as to appearance, was in reality adored, the expiator of sin, the Saviour, the clement, the Divine Word, He that is truly most manifest Deity, He that is made equal to the Lord of the universe; because He was His Son, and the Word was in God, not disbelieved in by all when He was first preached, nor altogether unknown when, assuming the character of man, and fashioning Himself in flesh, He enacted the drama of human salvation: for He was a true champion and a fellow-champion with the creature. And being communicated most speedily to men, having dawned from His Father's counsel quicker than the sun, with the most perfect ease He made God shine on us. Whence He was and what He was, He showed by what He taught and exhibited, manifesting Himself as the Herald of the Covenant, the Reconciler, our Saviour, the Word, the Fount of life, the Giver of peace, diffused over the whole face of the earth; by whom, so to speak, the universe has already become an ocean of blessings. [1008] __________________________________________________________________ [976] Zech. iii. 2. [977] Iliad, ii. 315. [978] Isa. i. 3. [979] Isa. liv. 17. [980] Isa. liv. 17, where Sept. reads, "ye shall be righteous." [981] Isa. lv. 1. [982] 1 Cor. ii. 9. [983] Deut. xxx. 15. [984] Isa. i. 19. [985] Isa. i. 20, xxxiii. 11. [986] Minerva. [987] Gen. i. 26. [988] [Immersion was surely the form of primitive baptism, but these words, if not a reference to that sacrament, must recall Isa. lii. 15.] [989] [This fine passage will be recalled by what Clement afterward, in the Stromata, says of prayer. Book vii. vol. ii. p. 432. Edin.] [990] John iii. 19. [991] Odyss., xiii. 203. [992] A translation in accordance with the Latin version would run thus: "While a certain previous conception of divine power is nevertheless discovered within us." But adopting that in the text the argument is: there is unquestionably a providence implying the exertion of divine power. That power is not exercised by idols or heathen gods. The only other alternative is, that it is exercised by the one self-existent God. [993] Ps. xxiv. 1; 1 Cor. x. 26, 28. [994] [1 Pet. ii. 17. This appeal in behalf of the sanctity of man as man, shows the workings of the apostolic precept.] [995] The expression "conquered by brass or iron" is borrowed from Homer (Il., viii. 534). Brass, or copper, and iron were the metals of which arms were made. [996] Matt. vi. 20, 21. [997] Ps. lviii. 4, 5. [It was supposed that adders deafened themselves by laying one ear on the earth, and closing the other with the tail.] [998] "They" seems to refer to sanctity and the word. [999] Ps. lviii. 4, 5. [It was supposed that adders deafened themselves by laying one ear on the earth, and closing the other with the tail.] [1000] Ps. lxxii. 9. [1001] Ps. lxii. 8. [1002] [The impact of the Gospel on the slavery and helotism of the Pagans.] [1003] Ps. lxx. 4. [1004] [See above, p. 201, and below, the command "thou shalt love thy neighbor."] [1005] Ex. xx. 13-16; Deut. vi. 5. [1006] Luke vi. 29. [1007] Matt. v. 28. [1008] [Good will to men made emphatic. Slavery already modified, free-schools established, and homes created. As soon as persecution ceased, we find the Christian hospital. Forster ascribes the first foundation of this kind to Ephraim Syrus. A friend refers me to his Mohammedanism Unveiled, vol. i. p. 283.] __________________________________________________________________ Chapter XI.--How Great are the Benefits Conferred on Man Through the Advent of Christ. Contemplate a little, if agreeable to you, the divine beneficence. The first man, when in Paradise, sported free, because he was the child of God; but when he succumbed to pleasure (for the serpent allegorically signifies pleasure crawling on its belly, earthly wickedness nourished for fuel to the flames), was as a child seduced by lusts, and grew old in disobedience; and by disobeying his Father, dishonoured God. Such was the influence of pleasure. Man, that had been free by reason of simplicity, was found fettered to sins. The Lord then wished to release him from his bonds, and clothing Himself with flesh--O divine mystery!--vanquished the serpent, and enslaved the tyrant death; and, most marvellous of all, man that had been deceived by pleasure, and bound fast by corruption, had his hands unloosed, and was set free. O mystic wonder! The Lord was laid low, and man rose up; and he that fell from Paradise receives as the reward of obedience something greater [than Paradise]--namely, heaven itself. Wherefore, since the Word Himself has come to us from heaven, we need not, I reckon, go any more in search of human learning to Athens and the rest of Greece, and to Ionia. For if we have as our teacher Him that filled the universe with His holy energies in creation, salvation, beneficence, legislation, prophecy, teaching, we have the Teacher from whom all instruction comes; and the whole world, with Athens and Greece, has already become the domain of the Word. [1009] For you, who believed the poetical fable which designated Minos the Cretan as the bosom friend of Zeus, will not refuse to believe that we who have become the disciples of God have received the only true wisdom; and that which the chiefs of philosophy only guessed at, the disciples of Christ have both apprehended and proclaimed. And the one whole Christ is not divided: "There is neither barbarian, nor Jew, nor Greek, neither male nor female, but a new man," [1010] transformed by God's Holy Spirit. Further, the other counsels and precepts are unimportant, and respect particular things,--as, for example, if one may marry, take part in public affairs, beget children; but the only command that is universal, and over the whole course of existence, at all times and in all circumstances, tends to the highest end, viz., life, is piety, [1011] --all that is necessary, in order that we may live for ever, being that we live in accordance with it. Philosophy, however, as the ancients say, is "a long-lived exhortation, wooing the eternal love of wisdom;" while the commandment of the Lord is far-shining, "enlightening the eyes." Receive Christ, receive sight, receive thy light, "In order that you may know well both God and man." [1012] "Sweet is the Word that gives us light, precious above gold and gems; it is to be desired above honey and the honey-comb." [1013] For how can it be other than desirable, since it has filled with light the mind which had been buried in darkness, and given keenness to the "light-bringing eyes" of the soul? For just as, had the sun not been in existence, night would have brooded over the universe notwithstanding the other luminaries of heaven; so, had we nor known the Word, and been illuminated by Him; we should have been nowise different from fowls that are being fed, fattened in darkness, and nourished for death. Let us then admit the light, that we may admit God; let us admit the light, and become disciples to the Lord. This, too, He has been promised to the Father: "I will declare Thy name to my brethren; in the midst of the Church will I praise Thee." [1014] Praise and declare to me Thy Father God; Thy utterances save; Thy hymn teaches [1015] that hitherto I have wandered in error, seeking God. But since Thou leadest me to the light, O Lord, and I find God through Thee, and receive the Father from Thee, I become "Thy fellow-heir," [1016] since Thou "wert not ashamed of me as Thy brother." [1017] Let us put away, then, let us put away oblivion of the truth, viz., ignorance; and removing the darkness which obstructs, as dimness of sight, let us contemplate the only true God, first raising our voice in this hymn of praise: [1018] Hail, O light! For in us, buried in darkness, shut up in the shadow of death, light has shone forth from heaven, purer than the sun, sweeter than life here below. That light is eternal life; and whatever partakes of it lives. But night fears the light, and hiding itself in terror, gives place to the day of the Lord. Sleepless light is now over all, and the west has given credence to the east. For this was the end of the new creation. For "the Sun of Righteousness," who drives His chariot over all, pervades equally all humanity, like "His Father, who makes His sun to rise on all men," and distils on them the dew of the truth. He hath changed sunset into sunrise, and through the cross brought death to life; and having wrenched man from destruction, He hath raised him to the skies, transplanting mortality into immortality, and translating earth to heaven--He, the husbandman of God, "Pointing out the favourable signs and rousing the nations To good works, putting them in mind of the true sustenance;" [1019] having bestowed on us the truly great, divine, and inalienable inheritance of the Father, deifying man by heavenly teaching, putting His laws into our minds, and writing them on our hearts. What laws does He inscribe? "That all shall know God, from small to great;" and, "I will be merciful to them," says God, "and will not remember their sins." [1020] Let us receive the laws of life, let us comply with God's expostulations; let us become acquainted with Him, that He may be gracious. And though God needs nothing let us render to Him the grateful recompense of a thankful heart and of piety, as a kind of house-rent for our dwelling here below. "Gold for brass, A hundred oxen's worth for that of nine;" [1021] that is, for your little faith He gives you the earth of so great extent to till, water to drink and also to sail on, air to breathe, fire to do your work, a world to dwell in; and He has permitted you to conduct a colony from here to heaven: with these important works of His hand, and benefits in such numbers, He has rewarded your little faith. Then, those who have put faith in necromancers, receive from them amulets and charms, to ward off evil forsooth; and will you not allow the heavenly Word, the Saviour, to be bound on to you as an amulet, and, by trusting in God's own charm, be delivered from passions which are the diseases of the mind, and rescued from sin?--for sin is eternal death. Surely utterly dull and blind, and, like moles, doing nothing but eat, you spend your lives in darkness, surrounded with corruption. But it is truth which cries, "The light shall shine forth from the darkness." Let the light then shine in the hidden part of man, that is, the heart; and let the beams of knowledge arise to reveal and irradiate the hidden inner man, the disciple of the Light, the familiar friend and fellow-heir of Christ; especially now that we have come to know the most precious and venerable name of the good Father, who to a pious and good child gives gentle counsels, and commands what is salutary for His child. He who obeys Him has the advantage in all things, follows God, obeys the Father, knows Him through wandering, loves God, loves his neighbour, fulfils the commandment, seeks the prize, claims the promise. But it has been God's fixed and constant purpose to save the flock of men: for this end the good God sent the good Shepherd. And the Word, having unfolded the truth, showed to men the height of salvation, that either repenting they might be saved, or refusing to obey, they might be judged. This is the proclamation of righteousness: to those that obey, glad tidings; to those that disobey, judgment. The loud trumpet, when sounded, collects the soldiers, and proclaims war. And shall not Christ, breathing a strain of peace to the ends of the earth, gather together His own soldiers, the soldiers of peace? Well, by His blood, and by the word, He has gathered the bloodless host of peace, and assigned to them the kingdom of heaven. The trumpet of Christ is His Gospel. He hath blown it, and we have heard. "Let us array ourselves in the armour of peace, putting on the breastplate of righteousness, and taking the shield of faith, and binding our brows with the helmet of salvation; and the sword of the Spirit, which is the word of God," [1022] let us sharpen. So the apostle in the spirit of peace commands. These are our invulnerable weapons: armed with these, let us face the evil one; "the fiery darts of the evil one" let us quench with the sword-points dipped in water, that, have been baptized by the Word, returning grateful thanks for the benefits we have received, and honouring God through the Divine Word. "For while thou art yet speaking," it is said, "He will say, Behold, I am beside thee." [1023] O this holy and blessed power, by which God has fellowship with men! Better far, then, is it to become at once the imitator and the servant of the best of all beings; for only by holy service will any one be able to imitate God, and to serve and worship Him only by imitating Him. The heavenly and truly divine love comes to men thus, when in the soul itself the spark of true goodness, kindled in the soul by the Divine Word, is able to burst forth into flame; and, what is of the highest importance, salvation runs parallel with sincere willingness--choice and life being, so to speak, yoked together. Wherefore this exhortation of the truth alone, like the most faithful of our friends, abides with us till our last breath, and is to the whole and perfect spirit of the soul the kind attendant on our ascent to heaven. What, then, is the exhortation I give you? I urge you to be saved. This Christ desires. In one word, He freely bestows life on you. And who is He? Briefly learn. The Word of truth, the Word of incorruption, that regenerates man by bringing him back to the truth--the goad that urges to salvation--He who expels destruction and pursues death--He who builds up the temple of God in men, that He may cause God to take up His abode in men. Cleanse the temple; and pleasures and amusements abandon to the winds and the fire, as a fading flower; but wisely cultivate the fruits of self-command, and present thyself to God as an offering of first-fruits, that there may be not the work alone, but also the grace of God; and both are requisite, that the friend of Christ may be rendered worthy of the kingdom, and be counted worthy of the kingdom. __________________________________________________________________ [1009] [The Catholic instinct is here; and an all-embracing benevolence is its characteristic, not worldly empire.] [1010] Gal. iii. 28, vi. 15. [1011] [He seems to be thinking of 1 Tim. vi. 6, and 1 Tim. iv. 8.] [1012] Iliad, v. 128. [1013] Ps. xix. 10. [1014] Ps. xxii. 22. [1015] [Eph. v. 14, is probably from a hymn of the Church, which is here referred to as His, as it is adopted into Scripture.] [1016] Rom. viii. 17. [1017] Heb. ii. 11. [1018] [A quotation from another hymn, in all probability.] [1019] Aratus. [1020] Heb. viii. 10-12; Jer. xxxi. 33, 34. [1021] Il., vi. 236. [The exchange of Glaucus.] [1022] Eph. vi. 14-17. [1023] Isa. lviii. 9. __________________________________________________________________ Chapter XII.--Exhortation to Abandon Their Old Errors and Listen to the Instructions of Christ. Let us then avoid custom as we would a dangerous headland, or the threatening Charybdis, or the mythic sirens. It chokes man, turns him away from truth, leads him away from life: custom is a snare, a gulf, a pit, a mischievous winnowing fan. "Urge the ship beyond that smoke and billow." [1024] Let us shun, fellow-mariners, let us shun this billow; it vomits forth fire: it is a wicked island, heaped with bones and corpses, and in it sings a fair courtesan, Pleasure, delighting with music for the common ear. "Hie thee hither, far-famed Ulysses, great glory of the Achæans; Moor the ship, that thou mayest hear diviner voice." [1025] She praises thee, O mariner, and calls the illustrious; and the courtesan tries to win to herself the glory of the Greeks. Leave her to prey on the dead; a heavenly spirit comes to thy help: pass by Pleasure, she beguiles. "Let not a woman with flowing train cheat you of your senses, With her flattering prattle seeking your hurt." Sail past the song; it works death. Exert your will only, and you have overcome ruin; bound to the wood of the cross, thou shalt be freed from destruction: the word of God will be thy pilot, and the Holy Spirit will bring thee to anchor in the haven of heaven. Then shalt thou see my God, and be initiated into the sacred mysteries, and come to the fruition of those things which are laid up in heaven reserved for me, which "ear hath not heard, nor have they entered into the heart of any." [1026] "And in sooth methinks I see two suns, And a double Thebes," [1027] said one frenzy-stricken in the worship of idols, intoxicated with mere ignorance. I would pity him in his frantic intoxication, and thus frantic I would invite him to the sobriety of salvation; for the Lord welcomes a sinner's repentance, and not his death. Come, O madman, not leaning on the thyrsus, not crowned with ivy; throw away the mitre, throw away the fawn-skin; come to thy senses. I will show thee the Word, and the mysteries of the Word, expounding them after thine own fashion. This is the mountain beloved of God, not the subject of tragedies like Cithæron, but consecrated to dramas of the truth,--a mount of sobriety, shaded with forests of purity; and there revel on it not the Mænades, the sisters of Semele, who was struck by the thunderbolt, practising in their initiatory rites unholy division of flesh, but the daughters of God, the fair lambs, who celebrate the holy rites of the Word, raising a sober choral dance. The righteous are the chorus; the music is a hymn of the King of the universe. The maidens strike the lyre, the angels praise, the prophets speak; the sound of music issues forth, they run and pursue the jubilant band; those that are called make haste, eagerly desiring to receive the Father. Come thou also, O aged man, leaving Thebes, and casting away from thee both divination and Bacchic frenzy, allow thyself to be led to the truth. I give thee the staff [of the cross] on which to lean. Haste, Tiresias; believe, and thou wilt see. Christ, by whom the eyes of the blind recover sight, will shed on thee a light brighter than the sun; night will flee from thee, fire will fear, death will be gone; thou, old man, who saw not Thebes, shalt see the heavens. O truly sacred mysteries! O stainless light! My way is lighted with torches, and I survey the heavens and God; I become holy whilst I am initiated. The Lord is the hierophant, and seals while illuminating him who is initiated, and presents to the Father him who believes, to be kept safe for ever. Such are the reveries of my mysteries. If it is thy wish, be thou also initiated; and thou shall join the choir along with angels around the unbegotten and indestructible and the only true God, the Word of God, raising the hymn with us. [1028] This Jesus, who is eternal, the one great High Priest of the one God, and of His Father, prays for and exhorts men. "Hear, ye myriad tribes, rather whoever among men are endowed with reason, both barbarians and Greeks. I call on the whole race of men, whose Creator I am, by the will of the Father. Come to Me, that you may be put in your due rank under the one God and the one Word of God; and do not only have the advantage of the irrational creatures in the possession of reason; for to you of all mortals I grant the enjoyment of immortality. For I want, I want to impart to you this grace, bestowing on you the perfect boon of immortality; and I confer on you both the Word and the knowledge of God, My complete self. This am I, this God wills, this is symphony, this the harmony of the Father, this is the Son, this is Christ, this the Word of God, the arm of the Lord, the power of the universe, the will of the Father; of which things there were images of old, but not all adequate. I desire to restore you according to the original model, that ye may become also like Me. I anoint you with the ungent of faith, by which you throw off corruption, and show you the naked form of righteousness by which you ascend to God. Come to Me, all ye that labour and are heavy laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest to your souls. For My yoke is easy, and My burden light." [1029] Let us haste, let us run, my fellow-men--us, who are God-loving and God-like images of the Word. Let us haste, let us run, let us take His yoke, let us receive, to conduct us to immortality, the good charioteer of men. Let us love Christ. He led the colt with its parent; and having yoked the team of humanity to God, directs His chariot to immortality, hastening clearly to fulfil, by driving now into heaven, what He shadowed forth before by riding into Jerusalem. A spectacle most beautiful to the Father is the eternal Son crowned with victory. [1030] Let us aspire, then, after what is good; let us become God-loving men, and obtain the greatest of all things which are incapable of being harmed--God and life. Our helper is the Word; let us put confidence in Him; and never let us be visited with such a craving for silver and gold, and glory, as for the Word of truth Himself. For it will not, it will not be pleasing to God Himself if we value least those things which are worth most, and hold in the highest estimation the manifest enormities and the utter impiety of folly, and ignorance, and thoughtlessness, and idolatry. For not improperly the sons of the philosophers consider that the foolish are guilty of profanity and impiety in whatever they do; and describing ignorance itself as a species of madness, allege that the multitude are nothing but madmen. There is therefore no room to doubt, the Word will say, whether it is better to be sane or insane; but holding on to truth with our teeth, we must with all our might follow God, and in the exercise of wisdom regard all things to be, as they are, His; and besides, having learned that we are the most excellent of His possessions, let us commit ourselves to God, loving the Lord God, and regarding this as our business all our life long. And if what belongs to friends be reckoned common property, and man be the friend of God--for through the mediation of the Word has he been made the friend of God--then accordingly all things become man's, because all things are God's, and the common property of both the friends, God and man. It is time, then, for us to say that the pious Christian alone is rich and wise, and of noble birth, and thus call and believe him to be God's image, and also His likeness, [1031] having become righteous and holy and wise by Jesus Christ, and so far already like God. Accordingly this grace is indicated by the prophet, when he says, "I said that ye are gods, and all sons of the Highest." [1032] For us, yea us, He has adopted, and wishes to be called the Father of us alone, not of the unbelieving. Such is then our position who are the attendants of Christ. "As are men's wishes, so are their words; As are their words, so are their deeds; And as their works, such is their life." Good is the whole life of those who have known Christ. Enough, methinks, of words, though, impelled by love to man, I might have gone on to pour out what I had from God, that I might exhort to what is the greatest of blessings--salvation. [1033] For discourses concerning the life which has no end, are not readily brought to the end of their disclosures. To you still remains this conclusion, to choose which will profit you most--judgment or grace. For I do not think there is even room for doubt which of these is the better; nor is it allowable to compare life with destruction. __________________________________________________________________ [1024] Odyss., xii. 219. [1025] Odyss., xii. 184. [1026] 1 Cor. ii. 9. [1027] Eurip., Bacch., 918. [1028] [Here are references to baptism and the Eucharist, and to the Trisagion, "Therefore with angels and archangels," which was universally diffused in the Christian Church. Bunsen, Hippol., iii. 63.] [1029] Matt. xi. 28, 29, 30. [1030] ["Who is this that cometh from Edom," seems to be in mind. Isa. lxiii. 1.] [1031] Clement here draws a distinction, frequently made by early Christian writers, between the image and the likeness of God. Man never loses the image of God; but as the likeness consists in moral resemblance, he may lose it, and he recovers it only when he becomes righteous, holy, and wise. [1032] Ps. lxxxii. 6. [1033] [Let me quote from an excellent author: "We ought to give the Fathers credit for knowing what arguments were best calculated to affect the minds of those whom they were addressing. It was unnecessary for them to establish, by a long train of reasoning, the probability that a revelation may be made from heaven to man, or to prove the credibility of miracles . . . The majority, both of the learned and unlearned, were fixed in the belief that the Deity exercised an immediate control over the human race, and consequently felt no predisposition to reject that which purported to be a communication of His will. . . . Accustomed as they were, however, to regard the various systems proposed by philosophers as matters of curious speculation, designed to exercise the understanding, not to influence the conduct, the chief difficulty of the advocate of Christianity was to prevent them from treating it with the same levity, and to induce them to view it in its true light as a revelation declaring truths of the highest practical importance." This remark of Bishop Kaye is a hint of vast importance in our study of the early Apologists. It is taken from that author's Account of the Writings of Clement of Alexandria (London, 1835), to which I would refer the student, as the best introduction to these works that I know of. It is full of valuable comment and exposition. I make only sparing reference to it, however, in these pages, as otherwise I should hardly know what to omit, or to include.] __________________________________________________________________ clement_alex instructor anf02 clement_alex_instructor The Instructor /ccel/schaff/anf02.vi.iii.html __________________________________________________________________ The Instructor. [Pædagogus.] __________________________________________________________________ Book I __________________________________________________________________ __________________________________________________________________ Chapter I. The Office of the Instructor. As there are these three things in the case of man, habits, actions, and passions; habits are the department appropriated by hortatory discourse the guide to piety, which, like the ship's keel, is laid beneath for the building up of faith; in which, rejoicing exceedingly, and abjuring our old opinions, through salvation we renew our youth, singing with the hymning prophecy, "How good is God to Israel, to such as are upright in heart!" [1034] All actions, again, are the province of preceptive discourse; while persuasive discourse applies itself to heal the passions. It is, however, one and the self-same word which rescues man from the custom of this world in which he has been reared, and trains him up in the one salvation of faith in God. When, then, the heavenly guide, the Word, was inviting [1035] men to salvation, the appellation of hortatory was properly applied to Him: his same word was called rousing (the whole from a part). For the whole of piety is hortatory, engendering in the kindred faculty of reason a yearning after true life now and to come. But now, being at once curative and preceptive, following in His own steps, He makes what had been prescribed the subject of persuasion, promising the cure of the passions within us. Let us then designate this Word appropriately by the one name Tutor (or Pædagogue, or Instructor). The Instructor being practical, not theoretical, His aim is thus to improve the soul, not to teach, and to train it up to a virtuous, not to an intellectual life. Although this same word is didactic, but not in the present instance. For the word which, in matters of doctrine, explains and reveals, is that whose province it is to teach. But our Educator [1036] being practical, first exhorts to the attainment of right dispositions and character, and then persuades us to the energetic practice of our duties, enjoining on us pure commandments, and exhibiting to such as come after representations of those who formerly wandered in error. Both are of the highest utility,--that which assumes the form of counselling to obedience, and that which is presented in the form of example; which latter is of two kinds, corresponding to the former duality,--the one having for its purpose that we should choose and imitate the good, and the other that we should reject and turn away from the opposite. Hence accordingly ensues the healing of our passions, in consequence of the assuagements of those examples; the Pædagogue strengthening our souls, and by His benign commands, as by gentle medicines, guiding the sick to the perfect knowledge of the truth. There is a wide difference between health and knowledge; for the latter is produced by learning, the former by healing. One, who is ill, will not therefore learn any branch of instruction till he is quite well. For neither to learners nor to the sick is each injunction invariably expressed similarly; but to the former in such a way as to lead to knowledge, and to the latter to health. As, then, for those of us who are diseased in body a physician is required, so also those who are diseased in soul require a pædagogue to cure our maladies; and then a teacher, to train and guide the soul to all requisite knowledge when it is made able to admit the revelation of the Word. Eagerly desiring, then, to perfect us by a gradation conducive to salvation, suited for efficacious discipline, a beautiful arrangement is observed by the all-benignant Word, who first exhorts, then trains, and finally teaches. __________________________________________________________________ [1034] Ps. lxxiii. 1. [1035] [See Exhortation to the Heathen, cap. xi. p. 203, supra.] [1036] The pædagogus. [This word seems to be used by Clement, with frequent alusion, at least, to its original idea, of one who leads the child to his instructor; which is the true idea, I suppose, in Gal. iii. 24.] __________________________________________________________________ Chapter II.--Our Instructor's Treatment of Our Sins. Now, O you, my children, our Instructor is like His Father God, whose son He is, sinless, blameless, and with a soul devoid of passion; God in the form of man, stainless, the minister of His Father's will, the Word who is God, who is in the Father, who is at the Father's right hand, and with the form of God is God. He is to us a spotless image; to Him we are to try with all our might to assimilate our souls. He is wholly free from human passions; wherefore also He alone is judge, because He alone is sinless. As far, however, as we can, let us try to sin as little as possible. For nothing is so urgent in the first place as deliverance from passions and disorders, and then the checking of our liability to fall into sins that have become habitual. It is best, therefore, not to sin at all in any way, which we assert to be the prerogative of God alone; next to keep clear of voluntary transgressions, which is characteristic of the wise man; thirdly, not to fall into many involuntary offences, which is peculiar to those who have been excellently trained. Not to continue long in sins, let that be ranked last. But this also is salutary to those who are called back to repentance, to renew the contest. And the Instructor, as I think, very beautifully says, through Moses: "If any one die suddenly by him, straightway the head of his consecration shall be polluted, and shall be shaved," [1037] designating involuntary sin as sudden death. And He says that it pollutes by defiling the soul: wherefore He prescribes the cure with all speed, advising the head to be instantly shaven; that is, counselling the locks of ignorance which shade the reason to be shorn clean off, that reason (whose seat is in the brain), being left bare of the dense stuff of vice, may speed its way to repentance. Then after a few remarks He adds, "The days before are not reckoned irrational," [1038] by which manifestly sins are meant which are contrary to reason. The involuntary act He calls "sudden," the sin He calls "irrational." Wherefore the Word, the Instructor, has taken the charge of us, in order to the prevention of sin, which is contrary to reason. Hence consider the expression of Scripture, "Therefore these things saith the Lord;" the sin that had been committed before is held up to reprobation by the succeeding expression "therefore," according to which the righteous judgment follows. This is shown conspicuously by the prophets, when they said, "Hadst thou not sinned, He would not have uttered these threatenings." "Therefore thus saith the Lord;" "Because thou hast not heard these words, therefore these things the Lord;" and, "Therefore, behold, the Lord saith." For prophecy is given by reason both of obedience and disobedience: for obedience, that we may be saved; for disobedience, that we may be corrected. Our Instructor, the Word, therefore cures the unnatural passions of the soul by means of exhortations. For with the highest propriety the help of bodily diseases is called the healing art--an art acquired by human skill. But the paternal Word is the only Pæonian physician of human infirmities, and the holy charmer of the sick soul. "Save," it is said, "Thy servant, O my God, who trusteth in Thee. Pity me, O Lord; for I will cry to Thee all the day." [1039] For a while the "physician's art," according to Democritus, "heals the diseases of the body; wisdom frees the soul from passion." But the good Instructor, the Wisdom, the Word of the Father, who made man, cares for the whole nature of His creature; the all-sufficient Physician of humanity, the Saviour, heals both body and soul. "Rise up," He said to the paralytic; "take the bed on which thou liest, and go away home;" [1040] and straightway the infirm man received strength. And to the dead He said, "Lazarus, go forth;" [1041] and the dead man issued from his coffin such as he was ere he died, having undergone resurrection. Further, He heals the soul itself by precepts and gifts--by precepts indeed, in course of time, but being liberal in His gifts, He says to us sinners, "Thy sins be forgiven thee." [1042] We, however, as soon as He conceived the thought, became His children, having had assigned us the best and most secure rank by His orderly arrangement, which first circles about the world, the heavens, and the sun's circuits, and occupies itself with the motions of the rest of the stars for man's behoof, and then busies itself with man himself, on whom all its care is concentrated; and regarding him as its greatest work, regulated his soul by wisdom and temperance, and tempered the body with beauty and proportion. And whatever in human actions is right and regular, is the result of the inspiration of its rectitude and order. __________________________________________________________________ [1037] Num. vi. 9. [1038] Num. vi. 12. [1039] Ps. lxxxvi. 2, 3. [1040] Mark ii. 11. [1041] John xi. 43. [1042] Matt. ix. 2. __________________________________________________________________ Chapter III.--The Philanthropy of the Instructor. The Lord ministers all good and all help, both as man and as God: as God, forgiving our sins; and as man, training us not to sin. Man is therefore justly dear to God, since he is His workmanship. The other works of creation He made by the word of command alone, but man He framed by Himself, by His own hand, and breathed into him what was peculiar to Himself. What, then, was fashioned by Him, and after He likeness, either was created by God Himself as being desirable on its own account, or was formed as being desirable on account of something else. If, then, man is an object desirable for itself, then He who is good loved what is good, and the love-charm is within even in man, and is that very thing which is called the inspiration [or breath] of God; but if man was a desirable object on account of something else, God had no other reason for creating him, than that unless he came into being, it was not possible for God to be a good Creator, or for man to arrive at the knowledge of God. For God would not have accomplished that on account of which man was created otherwise than by the creation of man; and what hidden power in willing God possessed, He carried fully out by the forth-putting of His might externally in the act of creating, receiving from man what He made man; [1043] and whom He had He saw, and what He wished that came to pass; and there is nothing which God cannot do. Man, then, whom God made, is desirable for himself, and that which is desirable on his account is allied to him to whom it is desirable on his account; and this, too, is acceptable and liked. But what is loveable, and is not also loved by Him? And man has been proved to be loveable; consequently man is loved by God. For how shall he not be loved for whose sake the only-begotten Son is sent from the Father's bosom, the Word of faith, the faith which is superabundant; the Lord Himself distinctly confessing and saying, "For the Father Himself loveth you, because ye have loved Me;" [1044] and again, "And hast loved them as Thou hast loved Me?" [1045] What, then, the Master desires and declares, and how He is disposed in deed and word, how He commands what is to be done, and forbids the opposite, has already been shown. Plainly, then, the other kind of discourse, the didactic, is powerful and spiritual, observing precision, occupied in the contemplation of mysteries. But let it stand over for the present. Now, it is incumbent on us to return His love, who lovingly guides us to that life which is best; and to live in accordance with the injunctions of His will, not only fulfilling what is commanded, or guarding against what is forbidden, but turning away from some examples, and imitating others as much as we can, and thus to perform the works of the Master according to His similitude, and so fulfil what Scripture says as to our being made in His image and likeness. For, wandering in life as in deep darkness, we need a guide that cannot stumble or stray; and our guide is the best, not blind, as the Scripture says, "leading the blind into pits." [1046] But the Word is keen-sighted, and scans the recesses of the heart. As, then, that is not light which enlightens not, nor motion that moves not, nor loving which loves not, so neither is that good which profits not, nor guides to salvation. Let us then aim at the fulfilment of the commandments by the works of the Lord; for the Word Himself also, having openly become flesh, [1047] exhibited the same virtue, both practical and contemplative. Wherefore let us regard the Word as law, and His commands and counsels as the short and straight paths to immortality; for His precepts are full of persuasion, not of fear. __________________________________________________________________ [1043] Bishop Kaye (Some Account of the Writings and Opinions of Clement of Alexandria, p. 48) translates, "receiving from man that which made man (that on account of which man was made)." But it seems more likely that Clement refers to the ideal man in the divine mind, whom he indentifies elsewhere with the Logos, the anthropos apathes, of whom man was the image. The reader will notice that Clement speaks of man as existing in the divine mind before his creation, and creation is represented by God's seeing what He had previously within Him merely as a hidden power. [1044] John xvi. 27. [1045] John xvii. 23. [1046] Matt. xv. 14. [1047] John i. 14. __________________________________________________________________ Chapter IV.--Men and Women Alike Under the Instructor's Charge. Let us, then, embracing more and more this good obedience, give ourselves to the Lord; clinging to what is surest, the cable of faith in Him, and understanding that the virtue of man and woman is the same. For if the God of both is one, the master of both is also one; one church, one temperance, one modesty; their food is common, marriage an equal yoke; respiration, sight, hearing, knowledge, hope, obedience, love all alike. And those whose life is common, have common graces and a common salvation; common to them are love and training. "For in this world," he says, "they marry, and are given in marriage," [1048] in which alone the female is distinguished from the male; "but in that world it is so no more." There the rewards of this social and holy life, which is based on conjugal union, are laid up, not for male and female, but for man, the sexual desire which divides humanity being removed. Common therefore, too, to men and women, is the name of man. For this reason I think the Attics called, not boys only, but girls, paidarion, using it as a word of common gender; if Menander the comic poet, in Rhapizomena, appears to any one a sufficient authority, who thus speaks:-- "My little daughter; for by nature The child (paidarion) is most loving. Arnes, too, the word for lambs, is a common name of simplicity for the male and female animal. Now the Lord Himself will feed us as His flock forever. Amen. But without a sheperd, neither can sheep nor any other animal live, nor children without a tutor, nor domestics without a master." __________________________________________________________________ [1048] Luke xx. 34. __________________________________________________________________ Chapter V.--All Who Walk According to Truth are Children of God. That, then, Pædagogy is the training of children (paidon agoge), is clear from the word itself. It remains for us to consider the children whom Scripture points to; then to give the pædagogue charge of them. We are the children. In many ways Scripture celebrates us, and describes us in manifold figures of speech, giving variety to the simplicity of the faith by diverse names. Accordingly, in the Gospel, "the Lord, standing on the shore, says to the disciples"--they happened to be fishing--"and called aloud, Children, have ye any meat?" [1049] --addressing those that were already in the position of disciples as children. "And they brought to Him," it is said, "children, that He might put His hands on them and bless them; and when His disciples hindered them, Jesus said, Suffer the children, and forbid them not to come to Me, for of such is the kingdom of heaven." [1050] What the expression means the Lord Himself shall declare, saying, "Except ye be converted, and become as little chidren, ye shall not enter into the kingdom of heaven;" [1051] not in that place speaking figuratively of regeneration, but setting before us, for our imitation, the simplicity that is in children. [1052] The prophetic spirit also distinguishes us as children. "Plucking," it is said, "branches of olives or palms, the children went forth to meet the Lord, and cried, saying, Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord;" [1053] light, and glory, and praise, with supplication to the Lord: for this is the meaning of the expression Hosanna when rendered in Greek. And the Scripture appears to me, in allusion to the prophecy just mentioned, reproachfully to upbraid the thoughtless: "Have ye never read, Out of the mouths of babes and sucklings Thou hast perfected praise?" [1054] In this way the Lord in the Gospels spurs on His disciples, urging them to attend to Him, hastening as He was to the Father; rendering His hearers more eager by the intimation that after a little He was to depart, and showing them that it was requisite that they should take more unsparing advantage of the truth than ever before, as the Word was to ascend to heaven. Again, therefore, He calls them children; for He says, "Children, a little while I am with you." [1055] And, again, He likens the kingdom of heaven to children sitting in the market-places and saying, "We have piped unto you, and ye have not danced; we have mourned, and ye have not lamented;" [1056] and whatever else He added agreeably thereto. And it is not alone the Gospel that holds these sentiments. Prophecy also agrees with it. David accordingly says, "Praise, O children, the Lord; praise the name of the Lord." [1057] It says also by Esaias, "Here am I, and the children that God hath given me." [1058] Are you amazed, then, to hear that men who belong to the nations are sons in the Lord's sight? You do not in that case appear to give ear to the Attic dialect, from which you may learn that beautiful, comely, and freeborn young maidens are still called paidiskai, and servant-girls paidiskaria; and that those last also are, on account of the bloom of youth, called by the flattering name of young maidens. And when He says, "Let my lambs stand on my right," [1059] He alludes to the simple children, as if they were sheep and lambs in nature, not men; and the lambs He counts worthy of preference, from the superior regard He has to that tenderness and simplicity of disposition in men which constitutes innocence. Again, when He says, "as suckling calves," He again alludes figuratively to us; and "as an innocent and gentle dove," [1060] the reference is again to us. Again, by Moses, He commands "two young pigeons or a pair of turtles to be offered for sin;" [1061] thus saying, that the harmlessness and innocence and placable nature of these tender young birds are acceptable to God, and explaining that like is an expiation for like. Further, the timorousness of the turtle-doves typifies fear in reference to sin. And that He calls us chickens the Scripture testifies: "As a hen gathereth her chickens under her wings." [1062] Thus are we the Lord's chickens; the Word thus marvellously and mystically describing the simplicity of childhood. For sometimes He calls us children, sometimes chickens, sometimes infants, and at other times sons, and "a new people," and "a recent people." "And my servants shall be called by a new name" [1063] (a new name, He says, fresh and eternal, pure and simple, and childlike and true), which shall be blessed on the earth. And again, He figuratively calls us colts unyoked to vice, not broken in by wickedness; but simple, and bounding joyously to the Father alone; not such horses "as neigh after their neighbours' wives, that are under the yoke, and are female-mad;" [1064] but free and new-born, jubilant by means of faith, ready to run to the truth, swift to speed to salvation, that tread and stamp under foot the things of the world. "Rejoice greatly, O daughter of Sion; tell aloud, O daughter of Jerusalem: behold, thy King cometh, just, meek, and bringing salvation; meek truly is He, and riding on a beast of burden, and a young colt." [1065] It was not enough to have said colt alone, but He added to it also young, to show the youth of humanity in Christ, and the eternity of simplicity, which shall know no old age. And we who are little ones being such colts, are reared up by our divine colt-tamer. But if the new man in Scripture is represented by the ass, this ass is also a colt. "And he bound," it is said, "the colt to the vine," having bound this simple and childlike people to the word, whom He figuratively represents as a vine. For the vine produces wine, as the Word produces blood, and both drink for health to men--wine for the body, blood for the spirit. And that He also calls us lambs, the Spirit by the mouth of Isaiah is an unimpeachable witness: "He will feed His flock like a shepherd, He will gather the lambs with His arm," [1066] --using the figurative appellation of lambs, which are still more tender than sheep, to express simplicity. And we also in truth, honouring the fairest and most perfect objects in life with an appellation derived from the word child, have named training paideia, and discipline paidagogia. Discipline (paidagogia) we declare to be right guiding from childhood to virtue. Accordingly, our Lord revealed more distinctly to us what is signified by the appellation of children. On the question arising among the apostles, "which of them should be the greater," Jesus placed a little child in the midst, saying, "Whosoever, shall humble himself as this little child, the same shall be the greater in the kingdom of heaven." [1067] He does not then use the appellation of children on account of their very limited amount of understanding from their age, as some have thought. Nor, if He says, "Except ye become as these children, ye shall not enter into the kingdom of God," are His words to be understood as meaning "without learning." We, then, who are infants, no longer roll on the ground, nor creep on the earth like serpents as before, crawling with the whole body about senseless lusts; but, stretching upwards in soul, loosed from the world and our sins, touching the earth on tiptoe so as to appear to be in the world, we pursue holy wisdom, although this seems folly to those whose wits are whetted for wickedness. Rightly, then, are those called children who know Him who is God alone as their Father, who are simple, and infants, and guileless, who are lovers of the horns of the unicorns. [1068] To those, therefore, that have made progress in the word, He has proclaimed this utterance, bidding them dismiss anxious care of the things of this world, and exhorting them to adhere to the Father alone, in imitation of children. Wherefore also in what follows He says: "Take no anxious thought for the morrow; sufficient unto the day is the evil thereof." [1069] Thus He enjoins them to lay aside the cares of this life, and depend on the Father alone. And he who fulfils this commandment is in reality a child and a son to God and to the world,--to the one as deceived, to the other as beloved. And if we have one Master in heaven, as the Scripture says, then by common consent those on the earth will be rightly called disciples. For so is the truth, that perfection is with the Lord, who is always teaching, and infancy and childishness with us, who are always learning. Thus prophecy hath honoured perfection, by applying to it the appellation man. For instance, by David, He says of the devil: "The Lord abhors the man of blood;" [1070] he calls him man, as perfect in wickedness. And the Lord is called man, because He is perfect in righteousness. Directly in point is the instance of the apostle, who says, writing the Corinthians: "For I have espoused you to one man, that I may present you as a chaste virgin to Christ," [1071] whether as children or saints, but to the Lord alone. And writing to the Ephesians, he has unfolded in the clearest manner the point in question, speaking to the following effect: "Till we all attain to the unity of the faith, and of the knowledge of God, to a perfect man, to the measure of the stature of the fulness of Christ: that we be no longer children, tossed to and fro by every wind of doctrine, by the craft of men, by their cunning in stratagems of deceit; but, speaking the truth in love, may grow up to Him in all things," [1072] --saying these things in order to the edification of the body of Christ, who is the head and man, the only one perfect in righteousness; and we who are children guarding against the blasts of heresies, which blow to our inflation; and not putting our trust in fathers who teach us otherwise, are then made perfect when we are the church, having received Christ the head. Then it is right to notice, with respect to the appellation of infant (nepios), that to nepion is not predicated of the silly: for the silly man is called neputios: and nepios is neepios (since he that is tender-hearted is called epios), as being one that has newly become gentle and meek in conduct. This the blessed Paul most clearly pointed out when he said, "When we might have been burdensome as the apostles of Christ, we were gentle (epioi) among you, as a nurse cherisheth her children." [1073] The child (nepios) is therefore gentle (epios), and therefore more tender, delicate, and simple, guileless, and destitute of hypocrisy, straightforward and upright in mind, which is the basis of simplicity and truth. For He says, "Upon whom shall I look, but upon him who is gentle and quiet?" [1074] For such is the virgin speech, tender, and free of fraud; whence also a virgin is wont to be called "a tender bride," and a child "tender-hearted." And we are tender who are pliant to the power of persuasion, and are easily drawn to goodness, and are mild, and free of the stain of malice and perverseness, for the ancient race was perverse and hard-hearted; but the band of infants, the new people which we are, is delicate as a child. On account of the hearts of the innocent, the apostle, in the Epistle to the Romans, owns that he rejoices, and furnishes a kind of definition of children, so to speak, when he says, "I would have you wise toward good, but simple towards evil." [1075] For the name of child, nepios, is not understood by us privatively, though the sons of the grammarians make the ne a privative particle. For if they call us who follow after childhood foolish, see how they utter blasphemy against the Lord, in regarding those as foolish who have betaken themselves to God. But if, which is rather the true sense, they themselves understand the designation children of simple ones, we glory in the name. For the new minds, which have newly become wise, which have sprung into being according to the new covenant, are infantile in the old folly. Of late, then, God was known by the coming of Christ: "For no man knoweth God but the Son, and he to whom the Son shall reveal Him." [1076] In contradistinction, therefore, to the older people, the new people are called young, having learned the new blessings; and we have the exuberance of life's morning prime in this youth which knows no old age, in which we are always growing to maturity in intelligence, are always young, always mild, always new: for those must necessarily be new, who have become partakers of the new Word. And that which participates in eternity is wont to be assimilated to the incorruptible: so that to us appertains the designation of the age of childhood, a lifelong spring-time, because the truth that is in us, and our habits saturated with the truth, cannot be touched by old age; but Wisdom is ever blooming, ever remains consistent and the same, and never changes. "Their children," it is said, "shall be borne upon their shoulders, and fondled on their knees; as one whom his mother comforteth, so also shall I comfort you." [1077] The mother draws the children to herself; and we seek our mother the Church. Whatever is feeble and tender, as needing help on account of its feebleness, is kindly looked on, and is sweet and pleasant, anger changing into help in the case of such: for thus horses' colts, and the little calves of cows, and the lion's whelp, and the stag's fawn, and the child of man, are looked upon with pleasure by their fathers and mothers. Thus also the Father of the universe cherishes affection towards those who have fled to Him; and having begotten them again by His Spirit to the adoption of children, knows them as gentle, and loves those alone, and aids and fights for them; and therefore He bestows on them the name of child. The word Isaac I also connect with child. Isaac means laughter. He was seen sporting with his wife and helpmeet Rebecca by the prying king. [1078] The king, whose name was Abimelech, appears to me to represent a supramundane wisdom contemplating the mystery of sport. They interpret Rebecca to mean endurance. O wise sport, laughter also assisted by endurance, and the king as spectator! The spirit of those that are children in Christ, whose lives are ordered in endurance, rejoice. And this is the divine sport. "Such a sport, of his own, Jove sports," says Heraclitus. For what other employment is seemly for a wise and perfect man, than to sport and be glad in the endurance of what is good--and, in the administration of what is good, holding festival with God? That which is signified by the prophet may be interpreted differently,--namely, of our rejoicing for salvation, as Isaac. He also, delivered from death, laughed, sporting and rejoicing with his spouse, who was the type of the Helper of our salvation, the Church, to whom the stable name of endurance is given; for this cause surely, because she alone remains to all generations, rejoicing ever, subsisting as she does by the endurance of us believers, who are the members of Christ. And the witness of those that have endured to the end, and the rejoicing on their account, is the mystic sport, and the salvation accompanied with decorous solace which brings us aid. The King, then, who is Christ, beholds from above our laughter, and looking through the window, as the Scripture says, views the thanksgiving, and the blessing, and the rejoicing, and the gladness, and furthermore the endurance which works together with them and their embrace: views His Church, showing only His face, which was wanting to the Church, which is made perfect by her royal Head. And where, then, was the door by which the Lord showed Himself? The flesh by which He was manifested. He is Isaac (for the narrative may be interpreted otherwise), who is a type of the Lord, a child as a son; for he was the son of Abraham, as Christ the Son of God, and a sacrifice as the Lord, but he was not immolated as the Lord. Isaac only bore the wood of the sacrifice, as the Lord the wood of the cross. And he laughed mystically, prophesying that the Lord should fill us with joy, who have been redeemed from corruption by the blood of the Lord. Isaac did everything but suffer, as was right, yielding the precedence in suffering to the Word. Furthermore, there is an intimation of the divinity of the Lord in His not being slain. For Jesus rose again after His burial, having suffered no harm, like Isaac released from sacrifice. And in defence of the point to be established, I shall adduce another consideration of the greatest weight. The Spirit calls the Lord Himself a child, thus prophesying by Esaias: "Lo, to us a child has been born, to us a son has been given, on whose own shoulder the government shall be; and His name has been called the Angel of great Counsel." Who, then, is this infant child? He according to whose image we are made little children. By the same prophet is declared His greatness: "Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace; that He might fulfil His discipline: and of His peace there shall be no end." [1079] O the great God! O the perfect child! The Son in the Father, and the Father in the Son. And how shall not the discipline of this child be perfect, which extends to all, leading as a schoolmaster us as children who are His little ones? He has stretched forth to us those hands of His that are conspicuously worthy of trust. To this child additional testimony is borne by John, "the greatest prophet among those born of women:" [1080] Behold the Lamb of God!" [1081] For since Scripture calls the infant children lambs, it has also called Him--God the Word--who became man for our sakes, and who wished in all points to be made like to us--"the Lamb of God"--Him, namely, that is the Son of God, the child of the Father. __________________________________________________________________ [1049] John xxi. 4, 5. [1050] Matt. xix. 14. [1051] Matt. xviii. 3. [1052] [The dignity ascribed to Christian childhood in this chapter is something noteworthy. The Gospel glorifying children, sanctifies marriage, and creates the home.] [1053] Matt. xxi. 9. [1054] Matt. xxi. 16; Ps. viii. 2. [1055] John xiii. 33. [1056] Matt. xi. 16, 17. [In the Peshitoi-Syraic version, where are probably found the very words our Saviour thus quotes from children in Nazareth, this saying is seen to be metrical and alliterative.] [1057] Ps. cxiii. 1. [1058] Isa. viii. 18. [1059] Matt. xxv. 33. [1060] Matt. x. 16. [1061] Lev. xv. 29, xii. 8; Luke ii. 24. [1062] Matt. xxiii. 37. [1063] Isa. lxv. 15, 16. [1064] Jer. v. 8. [1065] Zech. ix. 9; Gen. xlix. 11. [1066] Isa. xl. 11. [1067] Matt. xviii. 4. [1068] Theodoret explains this to mean that, as the animal referred to has only one horn, so those brought up in the practice of piety worship only one God. [It might mean lovers of those promises which are introduced by these words in the marvellous twenty-second Psalm.] [1069] Matt. vi. 34. [1070] Ps. v. 6. [1071] 2 Cor. xi. 2. [1072] Eph. iv. 13-15. [1073] 1 Thess. ii. 6, 7. [1074] Isa. lxvi. 2. [1075] Rom. xvi. 19. [1076] Matt. xi. 27; Luke x. 22. [1077] Isa. lxvi. 12, 13. [1078] Gen. xxvi. 8. [1079] Isa. ix. 6. [1080] Luke vii. 28. [1081] John i. 29, 36. __________________________________________________________________ Chapter VI.--The Name Children Does Not Imply Instruction in Elementary Principles. We have ample means of encountering those who are given to carping. For we are not termed children and infants with reference to the childish and contemptible character of our education, as those who are inflated on account of knowledge have calumniously alleged. Straightway, on our regeneration, we attained that perfection after which we aspired. For we were illuminated, which is to know God. He is not then imperfect who knows what is perfect. And do not reprehend me when I profess to know God; for so it was deemed right to speak to the Word, and He is free. [1082] For at the moment of the Lord's baptism there sounded a voice from heaven, as a testimony to the Beloved, "Thou art My beloved Son, to-day have I begotten Thee." Let us then ask the wise, Is Christ, begotten to-day, already perfect, or--what were most monstrous--imperfect? If the latter, there is some addition He requires yet to make. But for Him to make any addition to His knowledge is absurd, since He is God. For none can be superior to the Word, or the teacher of the only Teacher. Will they not then own, though reluctant, that the perfect Word born of the perfect Father was begotten in perfection, according to oeconomic fore-ordination? And if He was perfect, why was He, the perfect one, baptized? It was necessary, they say, to fulfil the profession that pertained to humanity. Most excellent. Well, I assert, simultaneously with His baptism by John, He becomes perfect? Manifestly. He did not then learn anything more from him? Certainly not. But He is perfected by the washing--of baptism--alone, and is sanctified by the descent of the Spirit? Such is the case. The same also takes place in our case, whose exemplar Christ became. Being baptized, we are illuminated; illuminated, we become sons; being made sons, we are made perfect; being made perfect, we are made immortal. "I," says He, "have said that ye are gods, and all sons of the Highest." [1083] This work is variously called grace, [1084] and illumination, and perfection, and washing: washing, by which we cleanse away our sins; grace, by which the penalties accruing to transgressions are remitted; and illumination, by which that holy light of salvation is beheld, that is, by which we see God clearly. Now we call that perfect which wants nothing. For what is yet wanting to him who knows God? For it were truly monstrous that that which is not complete should be called a gift (or act) of God's grace. Being perfect, He consequently bestows perfect gifts. As at His command all things were made, so on His bare wishing to bestow grace, ensues the perfecting of His grace. For the future of time is anticipated by the power of His volition. Further release from evils is the beginning of salvation. We then alone, who first have touched the confines of life, are already perfect; and we already live who are separated from death. Salvation, accordingly, is the following of Christ: "For that which is in Him is life. [1085] "Verily, verily, I say unto you, He that heareth My words, and believeth on Him that sent Me, hath eternal life, and cometh not into condemnation, but hath passed from death to life." [1086] Thus believing alone, and regeneration, is perfection in life; for God is never weak. For as His will is work, and this [1087] is named the world; so also His counsel is the salvation of men, and this has been called the church. He knows, therefore, whom He has called, and whom He has saved; and at one and the same time He called and saved them. "For ye are," says the apostle, "taught of God." [1088] It is not then allowable to think of what is taught by Him as imperfect; and what is learned from Him is the eternal salvation of the eternal Saviour, to whom be thanks for ever and ever. Amen. And he who is only regenerated--as the name necessarily indicates--and is enlightened, is delivered forthwith from darkness, and on the instant receives the light. As, then, those who have shaken off sleep forthwith become all awake within; or rather, as those who try to remove a film that is over the eyes, do not supply to them from without the light which they do not possess, but removing the obstacle from the eyes, leave the pupil free; thus also we who are baptized, having wiped off the sins which obscure the light of the Divine Spirit, have the eye of the spirit free, unimpeded, and full of light, by which alone we contemplate the Divine, the Holy Spirit flowing down to us from above. This is the eternal adjustment of the vision, which is able to see the eternal light, since like loves like; and that which is holy, loves that from which holiness proceeds, which has appropriately been termed light. "Once ye were darkness, now are ye light in the Lord." [1089] Hence I am of opinion man was called by the ancients phos. [1090] But he has not yet received, say they, the perfect gift. I also assent to this; but he is in the light, and the darkness comprehendeth him not. There is nothing intermediate between light and darkness. But the end is reserved till the resurrection of those who believe; and it is not the reception of some other thing, but the obtaining of the promise previously made. For we do not say that both take place together at the same time--both the arrival at the end, and the anticipation of that arrival. For eternity and time are not the same, neither is the attempt and the final result; but both have reference to the same thing, and one and the same person is concerned in both. Faith, so to speak, is the attempt generated in time; the final result is the attainment of the promise, secured for eternity. Now the Lord Himself has most clearly revealed the equality of salvation, when He said: "For this is the will of my Father, that every one that seeth the Son, and believeth on Him, should have everlasting life; and I will raise him up in the last day." [1091] As far as possible in this world, which is what he means by the last day, and which is preserved till the time that it shall end, we believe that we are made perfect. Wherefore He says, "He that believeth on the Son hath everlasting life." [1092] If, then, those who have believed have life, what remains beyond the possession of eternal life? Nothing is wanting to faith, as it is perfect and complete in itself. If aught is wanting to it, it is not wholly perfect. But faith is not lame in any respect; nor after our departure from this world does it make us who have believed, and received without distinction the earnest of future good, wait; but having in anticipation grasped by faith that which is future, after the resurrection we receive it as present, in order that that may be fulfilled which was spoken, "Be it according to thy faith." [1093] And where faith is, there is the promise; and the consummation of the promise is rest. So that in illumination what we receive is knowledge, and the end of knowledge is rest--the last thing conceived as the object of aspiration. As, then, inexperience comes to an end by experience, and perplexity by finding a clear outlet, so by illumination must darkness disappear. The darkness is ignorance, through which we fall into sins, purblind as to the truth. Knowledge, then, is the illumination we receive, which makes ignorance disappear, and endows us with clear vision. Further, the abandonment of what is bad is the adopting [1094] of what is better. For what ignorance has bound ill, is by knowledge loosed well; those bonds are with all speed slackened by human faith and divine grace, our transgressions being taken away by one Poeonian [1095] medicine, the baptism of the Word. We are washed from all our sins, and are no longer entangled in evil. This is the one grace of illumination, that our characters are not the same as before our washing. And since knowledge springs up with illumination, shedding its beams around the mind, the moment we hear, we who were untaught become disciples. Does this, I ask, take place on the advent of this instruction? You cannot tell the time. For instruction leads to faith, and faith with baptism is trained by the Holy Spirit. For that faith is the one universal salvation of humanity, and that there is the same equality before the righteous and loving God, and the same fellowship between Him and all, the apostle most clearly showed, speaking to the following effect: "Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed, so that the law became our schoolmaster to bring us to Christ, that we might be justified by faith; but after that faith is come, we are no longer under a schoolmaster." [1096] Do you not hear that we are no longer under that law which was accompanied with fear, but under the Word, the master of free choice? Then he subjoined the utterance, clear of all partiality: "For ye are all the children of God through faith in Christ Jesus. For as many as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." [1097] There are not, then, in the same Word some "illuminated (gnostics); and some animal (or natural) men;" but all who have abandoned the desires of the flesh are equal and spiritual before the Lord. And again he writes in another place: "For by one spirit are we all baptized into one body, whether Jews or Greeks, whether bond or free, and we have all drunk of one cup." [1098] Nor were it absurd to employ the expressions of those who call the reminiscence of better things the filtration of the spirit, understanding by filtration the separation of what is baser, that results from the reminiscence of what is better. There follows of necessity, in him who has come to the recollection of what is better, repentance for what is worse. Accordingly, they confess that the spirit in repentance retraces its steps. In the same way, therefore, we also, repenting of our sins, renouncing our iniquities, purified by baptism, speed back to the eternal light, children to the Father. Jesus therefore, rejoicing in the spirit, said: "I thank Thee, O Father, God of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them to babes;" [1099] the Master and Teacher applying the name babes to us, who are readier to embrace salvation than the wise in the world, who, thinking themselves wise, are inflated with pride. And He exclaims in exultation and exceeding joy, as if lisping with the children, "Even so, Father; for so it seemed good in Thy sight." [1100] Wherefore those things which have been concealed from the wise and prudent of this present world have been revealed to babes. Truly, then, are we the children of God, who have put aside the old man, and stripped off the garment of wickedness, and put on the immortality of Christ; that we may become a new, holy people by regeneration, and may keep the man undefiled. And a babe, as God's little one, [1101] is cleansed from fornication and wickedness. With the greatest clearness the blessed Paul has solved for us this question in his First Epistle to the Corinthians, writing thus: "Brethren, be not children in understanding; howbeit in malice be children, but in understanding be men." [1102] And the expression, "When I was a child, I thought as a child, I spake as a child," [1103] points out his mode of life according to the law, according to which, thinking childish things, he persecuted, and speaking childish things he blasphemed the Word, not as having yet attained to the simplicity of childhood, but as being in its folly; for the word nepion has two meanings. [1104] "When I became a man," again Paul says, "I put away childish things." [1105] It is not incomplete size of stature, nor a definite measure of time, nor additional secret teachings in things that are manly and more perfect, that the apostle, who himself professes to be a preacher of childishness, alludes to when he sends it, as it were, into banishment; but he applies the name "children" to those who are under the law, who are terrified by fear as children are by bugbears; and "men" to us who are obedient to the Word and masters of ourselves, who have believed, and are saved by voluntary choice, and are rationally, not irrationally, frightened by terror. Of this the apostle himself shall testify, calling as he does the Jews heirs according to the first covenant, and us heirs according to promise: "Now I say, as long as the heir is a child, he differeth nothing from a servant, though he be lord of all; but is under tutors and governors, till the time appointed by the father. So also we, when we were children, were in bondage under the rudiments of the world: but when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons" [1106] by Him. See how He has admitted those to be children who are under fear and sins; but has conferred manhood on those who are under faith, by calling them sons, in contradistinction from the children that are under the law: "For thou art no more a servant," he says, "but a son; and if a son, then an heir through God." [1107] What, then, is lacking to the son after inheritance? Wherefore the expression, "When I was a child," may be elegantly expounded thus: that is, when I was a Jew (for he was a Hebrew by extraction) I thought as a child, when I followed the law; but after becoming a man, I no longer entertain the sentiments of a child, that is, of the law, but of a man, that is, of Christ, whom alone the Scripture calls man, as we have said before. "I put away childish things." But the childhood which is in Christ is maturity, as compared with the law. Having reached this point, we must defend our childhood. And we have still to explain what is said by the apostle: "I have fed you with milk (as children in Christ), not with meat; for ye were not able, neither yet are ye now able." [1108] For it does not appear to me that the expression is to be taken in a Jewish sense; for I shall oppose to it also that Scripture, "I will bring you into that good land which flows with milk and honey." [1109] A very great difficulty arises in reference to the comparison of these Scriptures, when we consider. For if the infancy which is characterized by the milk is the beginning of faith in Christ, then it is disparaged as childish and imperfect. How is the rest that comes after the meat, the rest of the man who is perfect and endowed with knowledge, again distinguished by infant milk? Does not this, as explaining a parable, mean something like this, and is not the expression to be read somewhat to the following effect: "I have fed you with milk in Christ;" and after a slight stop, let us add, "as children," that by separating the words in reading we may make out some such sense as this: I have instructed you in Christ with simple, true, and natural nourishment,--namely, that which is spiritual: for such is the nourishing substance of milk swelling out from breasts of love. So that the whole matter may be conceived thus: As nurses nourish new-born children on milk, so do I also by the Word, the milk of Christ, instilling into you spiritual nutriment. Thus, then, the milk which is perfect is perfect nourishment, and brings to that consummation which cannot cease. Wherefore also the same milk and honey were promised in the rest. Rightly, therefore, the Lord again promises milk to the righteous, that the Word may be clearly shown to be both, "the Alpha and Omega, beginning and end;" [1110] the Word being figuratively represented as milk. Something like this Homer oracularly declares against his will, when he calls righteous men milk-fed (galaktophagoi). [1111] So also may we take the Scripture: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ;" [1112] so that the carnal may be understood as those recently instructed, and still babes in Christ. For he called those who had already believed on the Holy Spirit spiritual, and those newly instructed and not yet purified carnal; whom with justice he calls still carnal, as minding equally with the heathen the things of the flesh: "For whereas there is among you envy and strife, are ye not carnal, and walk as men?" [1113] "Wherefore also I have given you milk to drink," he says; meaning, I have instilled into you the knowledge which, from instruction, nourishes up to life eternal. But the expression, "I have given you to drink" (epotisa), is the symbol of perfect appropriation. For those who are full-grown are said to drink, babes to suck. "For my blood," says the Lord, "is true drink." [1114] In saying, therefore, "I have given you milk to drink," has he not indicated the knowledge of the truth, the perfect gladness in the Word, who is the milk? And what follows next, "not meat, for ye were not able," may indicate the clear revelation in the future world, like food, face to face. "For now we see as through a glass," the same apostle says, "but then face to face." [1115] Wherefore also he has added, "neither yet are ye now able, for ye are still carnal," minding the things of the flesh,--desiring, loving, feeling jealousy, wrath, envy. "For we are no more in the flesh," [1116] as some suppose. For with it [they say], having the face which is like an angel's, we shall see the promise face to face. How then, if that is truly the promise after our departure hence, say they that they know "what eye hath not known, nor hath entered into the mind of man," who have not perceived by the Spirit, but received from instruction "what ear hath not heard," [1117] or that ear alone which "was rapt up into the third heaven?" [1118] But it even then was commanded to preserve it unspoken. But if human wisdom, as it remains to understand, is the glorying in knowledge, hear the law of Scripture: "Let not the wise man glory in his wisdom, and let not the mighty man glory in his might; but let him that glorieth glory in the Lord." [1119] But we are God-taught, and glory in the name of Christ. How then are we not to regard the apostle as attaching this sense to the milk of the babes? And if we who preside over the Churches are shepherds after the image of the good Shepherd, and you the sheep, are we not to regard the Lord as preserving consistency in the use of figurative speech, when He speaks also of the milk of the flock? And to this meaning we may secondly accommodate the expression, "I have given you milk to drink, and not given you food, for ye are not yet able," regarding the meat not as something different from the milk, but the same in substance. For the very same Word is fluid and mild as milk, or solid and compact as meat. And entertaining this view, we may regard the proclamation of the Gospel, which is universally diffused, as milk; and as meat, faith, which from instruction is compacted into a foundation, which, being more substantial than hearing, is likened to meat, and assimilates to the soul itself nourishment of this kind. Elsewhere the Lord, in the Gospel according to John, brought this out by symbols, when He said: "Eat ye my flesh, and drink my blood;" [1120] describing distinctly by metaphor the drinkable properties of faith and the promise, by means of which the Church, like a human being consisting of many members, is refreshed and grows, is welded together and compacted of both,--of faith, which is the body, and of hope, which is the soul; as also the Lord of flesh and blood. For in reality the blood of faith is hope, in which faith is held as by a vital principle. And when hope expires, it is as if blood flowed forth; and the vitality of faith is destroyed. If, then, some would oppose, saying that by milk is meant the first lessons--as it were, the first food--and that by meat is meant those spiritual cognitions to which they attain by raising themselves to knowledge, let them understand that, in saying that meat is solid food, and the flesh and blood of Jesus, they are brought by their own vainglorious wisdom to the true simplicity. For the blood is found to be an original product in man, and some have consequently ventured to call it the substance of the soul. And this blood, transmuted by a natural process of assimilation in the pregnancy of the mother, through the sympathy of parental affection, effloresces and grows old, in order that there may be no fear for the child. Blood, too, is the moister part of flesh, being a kind of liquid flesh; and milk is the sweeter and finer part of blood. For whether it be the blood supplied to the foetus, and sent through the navel of the mother, or whether it be the menses themselves shut out from their proper passage, and by a natural diffusion, bidden by the all-nourishing and creating God, proceed to the already swelling breasts, and by the heat of the spirits transmuted, [whether it be the one or the other] that is formed into food desirable for the babe, that which is changed is the blood. For of all the members, the breasts have the most sympathy with the womb. When there is parturition, the vessel by which blood was conveyed to the foetus is cut off: there is an obstruction of the flow, and the blood receives an impulse towards the breasts; and on a considerable rush taking place, they are distended, and change the blood to milk in a manner analogous to the change of blood into pus in ulceration. Or if, on the other hand, the blood from the veins in the vicinity of the breasts, which have been opened in pregnancy, is poured into the natural hollows of the breasts; and the spirit discharged from the neighbouring arteries being mixed with it, the substance of the blood, still remaining pure, it becomes white by being agitated like a wave; and by an interruption such as this is changed by frothing it, like what takes place with the sea, which at the assaults of the winds, the poets say, "spits forth briny foam." Yet still the essence is supplied by the blood. In this way also the rivers, borne on with rushing motion, and fretted by contact with the surrounding air, murmur forth foam. The moisture in our mouth, too, is whitened by the breath. What an absurdity [1121] is it, then, not to acknowledge that the blood is converted into that very bright and white substance by the breath! The change it suffers is in quality, not in essence. You will certainly find nothing else more nourishing, or sweeter, or whiter than milk. In every respect, accordingly, it is like spiritual nourishment, which is sweet through grace, nourishing as life, bright as the day of Christ. The blood of the Word has been also exhibited as milk. Milk being thus provided in parturition, is supplied to the infant; and the breasts, which till then looked straight towards the husband, now bend down towards the child, being taught to furnish the substance elaborated by nature in a way easily received for salutary nourishment. For the breasts are not like fountains full of milk, flowing in ready prepared; but, by effecting a change in the nutriment, form the milk in themselves, and discharge it. And the nutriment suitable and wholesome for the new-formed and new-born babe is elaborated by God, the nourisher and the Father of all that are generated and regenerated,--as manna, the celestial food of angels, flowed down from heaven on the ancient Hebrews. Even now, in fact, nurses call the first-poured drink of milk by the same name as that food--manna. Further, pregnant women, on becoming mothers, discharge milk. But the Lord Christ, the fruit of the Virgin, did not pronounce the breasts of women blessed, nor selected them to give nourishment; but when the kind and loving Father had rained down the Word, Himself became spiritual nourishment to the good. O mystic marvel! The universal Father is one, and one the universal Word; and the Holy Spirit is one and the same everywhere, and one is the only virgin mother. I love to call her the Church. This mother, when alone, had not milk, because alone she was not a woman. But she is once virgin and mother--pure as a virgin, loving as a mother. And calling her children to her, she nurses them with holy milk, viz., with the Word for childhood. Therefore she had not milk; for the milk was this child fair and comely, the body of Christ, which nourishes by the Word the young brood, which the Lord Himself brought forth in throes of the flesh, which the Lord Himself swathed in His precious blood. O amazing birth! O holy swaddling bands! The Word is all to the child, both father and mother and tutor and nurse. "Eat ye my flesh," He says, "and drink my blood." [1122] Such is the suitable food which the Lord ministers, and He offers His flesh and pours forth His blood, and nothing is wanting for the children's growth. O amazing mystery! We are enjoined to cast off the old and carnal corruption, as also the old nutriment, receiving in exchange another new regimen, that of Christ, receiving Him if we can, to hide Him within; and that, enshrining the Saviour in our souls, we may correct the affections of our flesh. But you are not inclined to understand it thus, but perchance more generally. Hear it also in the following way. The flesh figuratively represents to us the Holy Spirit; for the flesh was created by Him. The blood points out to us the Word, for as rich blood the Word has been infused into life; and the union of both is the Lord, the food of the babes--the Lord who is Spirit and Word. The food--that is, the Lord Jesus--that is, the Word of God, the Spirit made flesh, the heavenly flesh sanctified. The nutriment is the milk of the Father, by which alone we infants are nourished. The Word Himself, then, the beloved One, and our nourisher, hath shed His own blood for us, to save humanity; and by Him, we, believing on God, flee to the Word, "the care-soothing breast" of the Father. And He alone, as is befitting, supplies us children with the milk of love, and those only are truly blessed who suck this breast. Wherefore also Peter says: "Laying therefore aside all malice, and all guile, and hypocrisy, and envy, and evil speaking, as new-born babes, desire the milk of the word, that ye may grow by it to salvation; if ye have tasted that the Lord is Christ." [1123] And were one to concede to them that the meat was something different from the milk, then how shall they avoid being transfixed on their own spit, through want of consideration of nature? [1124] For in winter, when the air is condensed, and prevents the escape of the heat enclosed within, the food, transmuted and digested and changed into blood, passes into the veins, and these, in the absence of exhalation, are greatly distended, and exhibit strong pulsations; consequently also nurses are then fullest of milk. And we have shown a little above, that on pregnancy blood passes into milk by a change which does not affect its substance, just as in old people yellow hair changes to grey. But again in summer, the body, having its pores more open, affords greater facility for diaphoretic action in the case of the food, and the milk is least abundant, since neither is the blood full, nor is the whole nutriment retained. If, then, the digestion of the food results in the production of blood, and the blood becomes milk, then blood is a preparation for milk, as blood is for a human beings, and the grape for the vine. With milk, then, the Lord's nutriment, we are nursed directly we are born; and as soon as we are regenerated, we are honoured by receiving the good news of the hope of rest, even the Jerusalem above, in which it is written that milk and honey fall in showers, receiving through what is material the pledge of the sacred food. "For meats are done away with," [1125] as the apostle himself says; but this nourishment on milk leads to the heavens, rearing up citizens of heaven, and members of the angelic choirs. And since the Word is the gushing fountain of life, and has been called a river of olive oil, Paul, using appropriate figurative language, and calling Him milk, adds: "I have given you to drink;" [1126] for we drink in the word, the nutriment of the truth. In truth, also liquid food is called drink; and the same thing may somehow be both meat and drink, according to the different aspects in which it is considered, just as cheese is the solidification of milk or milk solidified; for I am not concerned here to make a nice selection of an expression, only to say that one substance supplies both articles of food. Besides, for children at the breast, milk alone suffices; it serves both for meat and drink. "I," says the Lord, "have meat to eat that ye know not of. My meat is to do the will of Him that sent Me." [1127] You see another kind of food which, similarly with milk, represents figuratively the will of God. Besides, also, the completion of His own passion He called catachrestically "a cup," [1128] when He alone had to drink and drain it. Thus to Christ the fulfilling of His Father's will was food; and to us infants, who drink the milk of the word of the heavens, Christ Himself is food. Hence seeking is called sucking; for to those babes that seek the Word, the Father's breasts of love supply milk. Further, the Word declares Himself to be the bread of heaven. "For Moses," He says, "gave you not that bread from heaven, but My Father giveth you the true bread from heaven. For the bread of God is He that cometh down from heaven, and giveth life to the world. And the bread which I will give is My flesh, which I will give for the life of the world." [1129] Here is to be noted the mystery of the bread, inasmuch as He speaks of it as flesh, and as flesh, consequently, that has risen through fire, as the wheat springs up from decay and germination; and, in truth, it has risen through fire for the joy of the Church, as bread baked. But this will be shown by and by more clearly in the chapter on the resurrection. But since He said, "And the bread which I will give is My flesh," and since flesh is moistened with blood, and blood is figuratively termed wine, we are bidden to know that, as bread, crumbled into a mixture of wine and water, seizes on the wine and leaves the watery portion, so also the flesh of Christ, the bread of heaven absorbs the blood; that is, those among men who are heavenly, nourishing them up to immortality, and leaving only to destruction the lusts of the flesh. Thus in many ways the Word is figuratively described, as meat, and flesh, and food, and bread, and blood, and milk. The Lord is all these, to give enjoyment to us who have believed on Him. Let no one then think it strange, when we say that the Lord's blood is figuratively represented as milk. For is it not figuratively represented as wine? "Who washes," it is said, "His garment in wine, His robe in the blood of the grape." [1130] In His own Spirit He says He will deck the body of the Word; as certainly by His own Spirit He will nourish those who hunger for the Word. And that the blood is the Word, is testified by the blood of Abel, [1131] the righteous interceding with God. For the blood would never have uttered a voice, had it not been regarded as the Word: for the righteous man of old is the type of the new righteous one; and the blood of old that interceded, intercedes in the place of the new blood. And the blood that is the Word cries to God, since it intimated that the Word was to suffer. Further, this flesh, and the blood in it, are by a mutual sympathy moistened and increased by the milk. And the process of formation of the seed in conception ensues when it has mingled with the pure residue of the menses, which remains. For the force that is in the seed coagulating the substances of the blood, as the rennet curdles milk, effects the essential part of the formative process. For a suitable blending conduces to fruitfulness; but extremes are adverse, and tend to sterility. For when the earth itself is flooded by excessive rain, the seed is swept away, while in consequence of scarcity it is dried up; but when the sap is viscous, it retains the seed, and makes it germinate. Some also hold the hypothesis, that the seed of an animal is in substance the foam of the blood, which being by the natural heat of the male agitated and shaken out is turned into foam, and deposited in the seminal veins. For Diogenes Apollionates will have it, that hence is derived the word aphrodisia. [1132] From all this it is therefore evident, that the essential principle of the human body is blood. The contents of the stomach, too, at first are milky, a coagulation of fluid; then the same coagulated substance is changed into blood; but when it is formed into a compact consistency in the womb, by the natural and warm spirit by which the embryo is fashioned, it becomes a living creature. Further also, the child after birth is nourished by the same blood. For the flow of milk is the product of the blood; and the source of nourishment is the milk; by which a woman is shown to have brought forth a child, and to be truly a mother, by which also she receives a potent charm of affection. Wherefore the Holy Spirit in the apostle, using the voice of the Lord, says mystically, "I have given you milk to drink." [1133] For if we have been regenerated unto Christ, He who has regenerated us nourishes us with His own milk, the Word; for it is proper that what has procreated should forthwith supply nourishment to that which has been procreated. And as the regeneration was conformably spiritual, so also was the nutriment of man spiritual. In all respects, therefore, and in all things, we are brought into union with Christ, into relationship through His blood, by which we are redeemed; and into sympathy, in consequence of the nourishment which flows from the Word; and into immortality, through His guidance:-- "Among men the bringing up of children Often produces stronger impulses to love than the procreating of them." The same blood and milk of the Lord is therefore the symbol of the Lord's passion and teaching. Wherefore each of us babes is permitted to make our boast in the Lord, while we proclaim:-- "Yet of a noble sire and noble blood I boast me sprung." [1134] And that milk is produced from blood by a change, is already clear; yet we may learn it from the flocks and herds. For these animals, in the time of the year which we call spring, when the air has more humidity, and the grass and meadows are juicy and moist, are first filled with blood, as is shown by the distension of the veins of the swollen vessels; and from the blood the milk flows more copiously. But in summer again, the blood being burnt and dried up by the heat, prevents the change, and so they have less milk. Further, milk has a most natural affinity for water, as assuredly the spiritual washing has for the spiritual nutriment. Those, therefore, that swallow a little cold water, in addition to the above-mentioned milk, straightway feel benefit; for the milk is prevented from souring by its combination with water, not in consequence of any antipathy between them, but in consequence of the water taking kindly to the milk while it is undergoing digestion. And such as is the union of the Word with baptism, is the agreement of milk with water; for it receives it alone of all liquids, and admits of mixture with water, for the purpose of cleansing, as baptism for the remission of sins. And it is mixed naturally with honey also, and this for cleansing along with sweet nutriment. For the Word blended with love at once cures our passions and cleanses our sins; and the saying, "Sweeter than honey flowed the stream of speech," [1135] seems to me to have been spoken of the Word, who is honey. And prophecy oft extols Him "above honey and the honeycomb." [1136] Furthermore, milk is mixed with sweet wine; and the mixture is beneficial, as when suffering is mixed in the cup in order to immortality. For the milk is curdled by the wine, and separated, and whatever adulteration is in it is drained off. And in the same way, the spiritual communion of faith with suffering man, drawing off as serous matter the lusts of the flesh, commits man to eternity, along with those who are divine, immortalizing him. Further, many also use the fat of milk, called butter, for the lamp, plainly indicating by this enigma the abundant unction of the Word, since He alone it is who nourishes the infants, makes them grow, and enlightens them. Wherefore also the Scripture says respecting the Lord, "He fed them with the produce of the fields; they sucked honey from the rock, and oil from the solid rock, butter of kine, and milk of sheep, with fat of lambs;" [1137] and what follows He gave them. But he that prophesies the birth of the child says: "Butter and honey shall He eat." [1138] And it occurs to me to wonder how some dare call themselves perfect and gnostics, with ideas of themselves above the apostle, inflated and boastful, when Paul even owned respecting himself, "Not that I have already attained, or am already perfect; but I follow after, if that I may apprehend that for which I am apprehended of Christ. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting the things which are behind, and stretching forth to those that are before, I press toward the mark, for the prize of the high calling in Christ Jesus." [1139] And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection. Wherefore also he adds, "As many of us as are perfect, are thus minded," [1140] manifestly describing perfection as the renunciation of sin, and regeneration into the faith of the only perfect One, and forgetting our former sins. __________________________________________________________________ [1082] In allusion apparently to John viii. 35, 36. [1083] Ps. lxxxii. 6. [1084] charisma [1085] John i. 4. [1086] John v. 24. [1087] viz., the result of His will. [1088] 1 Thess. iv. 9. [1089] Eph. v. 8. [1090] phos, light; phos, a man. [1091] John vi. 40. [1092] John iii. 36. [1093] Matt. ix. 29. [1094] Migne's text has apokalupsis. The emendation apolepsis is preferable. [1095] [Iliad, v. 401.] [1096] Gal. iii. 23-25. [Here the schoolmaster should be the child-guide; for the law leads us to the Master, says Clement, and we are no longer under the disciplinary guide, but "under the Word, the master of our free choice." The schoolmaster then is the Word, and the law merely led us to his school.] [1097] Gal. iii. 26-28. [1098] 1 Cor. xii. 13. [1099] Luke x. 21. [1100] Luke x. 21. [1101] [Clement here considers all believers as babes, in the sense he explains; but the tenderness towards children of the allusions running through this chapter are not the less striking.] [1102] 1 Cor. xiv. 20. [1103] 1 Cor. xiii. 11. [A text much misused by the heretical gnostics whom Clement confutes.] [1104] viz., simple or innocent as a child, and foolish as a child. [1105] 1 Cor. xiii. 11. [1106] Gal. iv. 1-5. [1107] Gal. iv. 7. [1108] 1 Cor. iii. 2. [1109] Ex. iii. 8. [1110] Rev. i. 8. [1111] [Iliad, xiii. 6. S.] [1112] 1 Cor. iii. 1. [1113] 1 Cor. iii. 3. [1114] John vi. 55. [1115] 1 Cor. xiii. 12. [1116] Rom. viii. 9. [1117] 1 Cor. ii. 9. [1118] 2 Cor. xii. 2-4. [1119] Jer. ix. 23; 1 Cor. i. 31; 2 Cor. x. 17. [1120] John vi. 34. [1121] The emendation apoleresis is adopted instead of the reading in the text. [1122] John vi. 53, 54. [1123] 1 Pet. ii. 1-3. Clement here reads Christos, Christ, for chrestos, gracious, in Text. Rec. [1124] [Clement here argues from what was scientific in his day, introducing a curious, but to us not very pertinent, episode.] [1125] 1 Cor. vi. 13. [1126] 1 Cor. iii. 2. [1127] John iv. 32-34. [1128] Matt. xx. 22, etc. [1129] John vi. 32, 33, 51. [1130] Gen. xlix. 11. [1131] [Matt. xxiii. 35. S.] [1132] [i.e., Not from the aphros, of the sea, but of the blood.] [1133] 1 Cor. iii. 2. [1134] Il., xiv. 113. [1135] Il., i. 248. [1136] Ps. xix. 10. [1137] Deut. xxxii. 13, 14. [1138] Isa. vii. 15. [1139] Phil. iii. 12-14. [1140] Phil. iii. 15. __________________________________________________________________ Chapter VII.--Who the Instructor Is, and Respecting His Instruction. Since, then, we have shown that all of us are by Scripture called children; and not only so, but that we who have followed Christ are figuratively called babes; and that the Father of all alone is perfect, for the Son is in Him, and the Father is in the Son; it is time for us in due course to say who our Instructor is. He is called Jesus. Sometimes He calls Himself a shepherd, and says, "I am the good Shepherd." [1141] According to a metaphor drawn from shepherds, who lead the sheep, is hereby understood the Instructor, who leads the children--the Shepherd who tends the babes. For the babes are simple, being figuratively described as sheep. "And they shall all," it is said, "be one flock, and one shepherd." [1142] The Word, then, who leads the children to salvation, is appropriately called the Instructor [1143] (Pædagogue). With the greatest clearness, accordingly, the Word has spoken respecting Himself by Hosea: "I am your Instructor." [1144] Now piety is instruction, being the learning of the service of God, and training in the knowledge of the truth, and right guidance which leads to heaven. And the word "instruction" [1145] is employed variously. For there is the instruction of him who is led and learns, and that of him who leads and teaches; and there is, thirdly, the guidance itself; and fourthly, what is taught, as the commandments enjoined. Now the instruction which is of God is the right direction of truth to the contemplation of God, and the exhibition of holy deeds in everlasting perseverance. As therefore the general directs the phalanx, consulting the safety of his soldiers, and the pilot steers the vessel, desiring to save the passengers; so also the Instructor guides the children to a saving course of conduct, through solicitude for us; and, in general, whatever we ask in accordance with reason from God to be done for us, will happen to those who believe in the Instructor. And just as the helmsman does not always yield to the winds, but sometimes, turning the prow towards them, opposes the whole force of the hurricanes; so the Instructor never yields to the blasts that blow in this world, nor commits the child to them like a vessel to make shipwreck on a wild and licentious course of life; but, wafted on by the favouring breeze of the Spirit of truth, stoutly holds on to the child's helm,--his ears, I mean,--until He bring him safe to anchor in the haven of heaven. What is called by men an ancestral custom passes away in a moment, but the divine guidance is a possession which abides for ever. They say that Phoenix was the instructor of Achilles, and Adrastus of the children of Croesus; and Leonides of Alexander, and Nausithous of Philip. But Phoenix was women-mad, Adrastus was a fugitive. Leonides did not curtail the pride of Alexander, nor Nausithous reform the drunken Pellæan. No more was the Thracian Zopyrus able to check the fornication of Alcibiades; but Zopyrus was a bought slave, and Sicinnus, the tutor of the children of Themistocles, was a lazy domestic. They say also that he invented the Sicinnian dance. Those have not escaped our attention who are called royal instructors among the Persians; whom, in number four, the kings of the Persians select with the greatest care from all the Persians and set over their sons. But the children only learn the use of the bow, and on reaching maturity have sexual intercourse with sisters, and mothers, and women, wives and courtesans innumerable, practiced in intercourse like the wild boars. But our Instructor is the holy God Jesus, the Word, who is the guide of all humanity. The loving God Himself is our Instructor. Somewhere in song the Holy Spirit says with regard to Him, "He provided sufficiently for the people in the wilderness. He led him about in the thirst of summer heat in a dry land, and instructed him, and kept him as the apple of His eye, as an eagle protects her nest, and shows her fond solicitude for her young, spreads abroad her wings, takes them, and bears them on her back. The Lord alone led them, and there was no strange god with them." [1146] Clearly, I trow, has the Scripture exhibited the Instructor in the account it gives of His guidance. Again, when He speaks in His own person, He confesses Himself to be the Instructor: "I am the Lord thy God, who brought thee out of the land of Egypt." [1147] Who, then, has the power of leading in and out? Is it not the Instructor? This was He who appeared to Abraham, and said to him, "I am thy God, be accepted before Me;" [1148] and in a way most befitting an instructor, forms him into a faithful child, saying, "And be blameless; and I will make My covenant between Me and thee, and thy seed." There is the communication of the Instructor's friendship. And He most manifestly appears as Jacob's instructor. He says accordingly to him, "Lo, I am with thee, to keep thee in all the way in which thou shalt go; and I will bring thee back into this land: for I will not leave thee till I do what I have told thee." [1149] He is said, too, to have wrestled with Him. "And Jacob was left alone, and there wrestled with him a man (the Instructor) till the morning." [1150] This was the man who led, and brought, and wrestled with, and anointed the athlete Jacob against evil. [1151] Now that the Word was at once Jacob's trainer and the Instructor of humanity [appears from this]--"He asked," it is said, "His name, and said to him, Tell me what is Thy name." And he said, "Why is it that thou askest My name?" For He reserved the new name for the new people--the babe; and was as yet unnamed, the Lord God not having yet become man. Yet Jacob called the name of the place, "Face of God." "For I have seen," he says, "God face to face; and my life is preserved." [1152] The face of God is the Word by whom God is manifested and made known. Then also was he named Israel, because he saw God the Lord. It was God, the Word, the Instructor, who said to him again afterwards, "Fear not to go down into Egypt." [1153] See how the Instructor follows the righteous man, and how He anoints the athlete, teaching him to trip up his antagonist. It is He also who teaches Moses to act as instructor. For the Lord says, "If any one sin before Me, him will I blot out of My book; but now, go and lead this people into the place which I told thee." [1154] Here He is the teacher of the art of instruction. For it was really the Lord that was the instructor of the ancient people by Moses; but He is the instructor of the new people by Himself, face to face. "For behold," He says to Moses, "My angel shall go before thee," representing the evangelical and commanding power of the Word, but guarding the Lord's prerogative. "In the day on which I will visit them," [1155] He says, "I will bring their sins on them; that is, on the day on which I will sit as judge I will render the recompense of their sins." For the same who is Instructor is judge, and judges those who disobey Him; and the loving Word will not pass over their transgression in silence. He reproves, that they may repent. For "the Lord willeth the repentance of the sinner rather than his death." [1156] And let us as babes, hearing of the sins of others, keep from similar transgressions, through dread of the threatening, that we may not have to undergo like sufferings. What, then, was the sin which they committed? "For in their wrath they slew men, and in their impetuosity they hamstrung bulls. Cursed be their anger." [1157] Who, then, would train us more lovingly than He? Formerly the older people had an old covenant, and the law disciplined the people with fear, and the Word was an angel; but to the fresh and new people has also been given a new covenant, and the Word has appeared, and fear is turned to love, and that mystic angel is born--Jesus. For this same Instructor said then, "Thou shalt fear the Lord God;" [1158] but to us He has addressed the exhortation, "Thou shalt love the Lord thy God." [1159] Wherefore also this is enjoined on us: "Cease from your own works, from your old sins;" "Learn to do well;" "Depart from evil, and do good;" "Thou hast loved righteousness, and hated iniquity." This is my new covenant written in the old letter. The newness of the word must not, then, be made ground of reproach. But the Lord hath also said in Jeremiah: "Say not that I am a youth: before I formed thee in the belly I knew thee, and before I brought thee out of the womb I sanctified thee." [1160] Such allusions prophecy can make to us, destined in the eye of God to faith before the foundation of the world; but now babes, through the recent fulfilment of the will of God, according to which we are born now to calling and salvation. Wherefore also He adds, "I have set thee for a prophet to the nations," [1161] saying that he must prophesy, so that the appellation of "youth" should not become a reproach to those who are called babes. Now the law is ancient grace given through Moses by the Word. Wherefore also the Scripture says, "The law was given through Moses," [1162] not by Moses, but by the Word, and through Moses His servant. Wherefore it was only temporary; but eternal grace and truth were by Jesus Christ. Mark the expressions of Scripture: of the law only is it said "was given;" but truth being the grace of the Father, is the eternal work of the Word; and it is not said to be given, but to be by Jesus, without whom nothing was. [1163] Presently, therefore, Moses prophetically, giving place to the perfect Instructor the Word, predicts both the name and the office of Instructor, and committing to the people the commands of obedience, sets before them the Instructor. "A prophet," says he, "like Me shall God raise up to you of your brethren," pointing out Jesus the Son of God, by an allusion to Jesus the son of Nun; for the name of Jesus predicted in the law was a shadow of Christ. He adds, therefore, consulting the advantage of the people, "Him shall ye hear;" [1164] and, "The man who will not hear that Prophet," [1165] him He threatens. Such a name, then, he predicts as that of the Instructor, who is the author of salvation. Wherefore prophecy invests Him with a rod, a rod of discipline, of rule, of authority; that those whom the persuasive word heals not, the threatening may heal; and whom the threatening heals not, the rod may heal; and whom the rod heals not, the fire may devour. "There shall come forth," it is said, "a rod out of the root of Jesse." [1166] See the care, and wisdom, and power of the Instructor: "He shall not judge according to opinion, nor according to report; but He shall dispense judgment to the humble, and reprove the sinners of the earth." And by David: "The Lord instructing, hath instructed me, and not given me over to death." [1167] For to be chastised of the Lord, and instructed, is deliverance from death. And by the same prophet He says: "Thou shalt rule them with a rod of iron." [1168] Thus also the apostle, in the Epistle to the Corinthians, being moved, says, "What will ye? Shall I come unto you with a rod, or in love, in the spirit of meekness?" [1169] Also, "The Lord shall send the rod of strength out of Sion," [1170] He says by another prophet. And this same rod of instruction, "Thy rod and staff have comforted me," [1171] said some one else. Such is the power of the Instructor--sacred, soothing, saving. __________________________________________________________________ [1141] John x. 11. [1142] John x. 16. [1143] paidagogos. [1144] paideutes; Hos. v. 2. [1145] paidagogia. [1146] Deut. xxxii. 10-12. [1147] Ex. xx. 2. [1148] Gen. xvii. 1, 2. [1149] Gen. xxviii. 15. [1150] Gen. xxxii. 24. [1151] Or, "against the evil one." [1152] Gen. xxxii. 30. [1153] Gen. xlvi. 3. [1154] Ex. xxxii. 33, 34. [1155] Ex. xxxii. 33, 34. [1156] Ezek. xviii. 23, 32. [1157] Gen. xlix. 6. [1158] Deut. vi. 2. [1159] Matt. xxii. 37. [1160] Jer. i. 7. [1161] Jer. i. 5. [1162] John i. 17. [1163] John i. 3. [1164] Deut. xviii. 15. [1165] Deut. xviii. 19. [1166] Isa. xi. 1, 3, 4. [1167] Ps. cxviii. 18. [1168] Ps. ii. 9. [1169] 1 Cor. iv. 21. [1170] Ps. cx. 2. [1171] Ps. xxiii. 4. __________________________________________________________________ Chapter VIII.--Against Those Who Think that What is Just is Not Good. At this stage some rise up, saying that the Lord, by reason of the rod, and threatening, and fear, is not good; misapprehending, as appears, the Scripture which says, "And he that feareth the Lord will turn to his heart;" [1172] and most of all, oblivious of His love, in that for us He became man. For more suitably to Him, the prophet prays in these words: "Remember us, for we are dust;" [1173] that is, Sympathize with us; for Thou knowest from personal experience of suffering the weakness of the flesh. In this respect, therefore, the Lord the Instructor is most good and unimpeachable, sympathizing as He does from the exceeding greatness of His love with the nature of each man. "For there is nothing which the Lord hates." [1174] For assuredly He does not hate anything, and yet wish that which He hates to exist. Nor does He wish anything not to exist, and yet become the cause of existence to that which He wishes not to exist. Nor does He wish anything not to exist which yet exists. If, then, the Word hates anything, He does not wish it to exist. But nothing exists, the cause of whose existence is not supplied by God. Nothing, then, is hated by God, nor yet by the Word. For both are one--that is, God. For He has said, "In the beginning the Word was in God, and the Word was God." [1175] If then He hates none of the things which He has made, it follows that He loves them. Much more than the rest, and with reason, will He love man, the noblest of all objects created by Him, and a God-loving being. Therefore God is loving; consequently the Word is loving. But he who loves anything wishes to do it good. And that which does good must be every way better than that which does not good. But nothing is better than the Good. The Good, then, does good. And God is admitted to be good. God therefore does good. And the Good, in virtue of its being good, does nothing else than do good. Consequently God does all good. And He does no good to man without caring for him, and He does not care for him without taking care of him. For that which does good purposely, is better than what does not good purposely. But nothing is better than God. And to do good purposely, is nothing else than to take care of man. God therefore cares for man, and takes care of him. And He shows this practically, in instructing him by the Word, who is the true coadjutor of God's love to man. But the good is not said to be good, on account of its being possessed of virtue; as also righteousness is not said to be good on account of its possessing virtue--for it is itself virtue--but on account of its being in itself and by itself good. In another way the useful is called good, not on account of its pleasing, but of its doing good. All which, therefore, is righteousness, being a good thing, both as virtue and as desirable for its own sake, and not as giving pleasure; for it does not judge in order to win favour, but dispenses to each according to his merits. And the beneficial follows the useful. Righteousness, therefore, has characteristics corresponding to all the aspects in which goodness is examined, both possessing equal properties equally. And things which are characterized by equal properties are equal and similar to each other. Righteousness is therefore a good thing. "How then," say they, "if the Lord loves man, and is good, is He angry and punishes?" We must therefore treat of this point with all possible brevity; for this mode of treatment is advantageous to the right training of the children, occupying the place of a necessary help. For many of the passions are cured by punishment, and by the inculcation of the sterner precepts, as also by instruction in certain principles. For reproof is, as it were, the surgery of the passions of the soul; and the passions are, as it were, an abscess of the truth, [1176] which must be cut open by an incision of the lancet of reproof. Reproach is like the application of medicines, dissolving the callosities of the passions, and purging the impurities of the lewdness of the life; and in addition, reducing the excrescences of pride, restoring the patient to the healthy and true state of humanity. Admonition is, as it were, the regimen of the diseased soul, prescribing what it must take, and forbidding what it must not. And all these tend to salvation and eternal health. Furthermore, the general of an army, by inflicting fines and corporeal punishments with chains and the extremest disgrace on offenders, and sometimes even by punishing individuals with death, aims at good, doing so for the admonition of the officers under him. Thus also He who is our great General, the Word, the Commander-in-chief of the universe, by admonishing those who throw off the restraints of His law, that He may effect their release from the slavery, error, and captivity of the adversary, brings them peacefully to the sacred concord of citizenship. As, therefore in addition to persuasive discourse, there is the hortatory and the consolatory form; so also, in addition to the laudatory, there is the inculpatory and reproachful. And this latter constitutes the art of censure. Now censure is a mark of good-will, not of ill-will. For both he who is a friend and he who is not, reproach; but the enemy does so in scorn, the friend in kindness. It is not, then, from hatred that the Lord chides men; for He Himself suffered for us, whom He might have destroyed for our faults. For the Instructor also, in virtue of His being good, with consummate art glides into censure by rebuke; rousing the sluggishness of the mind by His sharp words as by a scourge. Again in turn He endeavours to exhort the same persons. For those who are not induced by praise are spurred on by censure; and those whom censure calls not forth to salvation being as dead, are by denunciation roused to the truth. "For the stripes and correction of wisdom are in all time." "For teaching a fool is gluing a potsherd; and sharpening to sense a hopeless blockhead is bringing earth to sensation." [1177] Wherefore He adds plainly, "rousing the sleeper from deep sleep," which of all things else is likest death. Further, the Lord shows very clearly of Himself, when, describing figuratively His manifold and in many ways serviceable culture,--He says, "I am the true vine, and my Father is the husbandman." Then He adds, "Every branch in me that beareth not fruit He taketh away; and every branch that beareth fruit He pruneth, that it may bring forth more fruit." [1178] For the vine that is not pruned grows to wood. So also man. The Word--the knife--clears away the wanton shoots; compelling the impulses of the soul to fructify, not to indulge in lust. Now, reproof addressed to sinners has their salvation for its aim, the word being harmoniously adjusted to each one's conduct; now with tightened, now with relaxed cords. Accordingly it was very plainly said by Moses, "Be of good courage: God has drawn near to try you, that His fear may be among you, that ye sin not." [1179] And Plato, who had learned from this source, says beautifully: "For all who suffer punishment are in reality treated well, for they are benefited; since the spirit of those who are justly punished is improved." And if those who are corrected receive good at the hands of justice, and, according to Plato, what is just is acknowledged to be good, fear itself does good, and has been found to be for men's good. "For the soul that feareth the Lord shall live, for their hope is in Him who saveth them." [1180] And this same Word who inflicts punishment is judge; regarding whom Esaias also says, "The Lord has assigned Him to our sins," [1181] plainly as a corrector and reformer of sins. Wherefore He alone is able to forgive our iniquities, who has been appointed by the Father, Instructor of us all; He alone it is who is able to distinguish between disobedience and obedience. And while He threatens, He manifestly is unwilling to inflict evil to execute His threatenings; but by inspiring men with fear, He cuts off the approach to sin, and shows His love to man, still delaying, and declaring what they shall suffer if they continue sinners, and is not as a serpent, which the moment it fastens on its prey devours it. God, then, is good. And the Lord speaks many a time and oft before He proceeds to act. "For my arrows," He says, "will make an end of them; they shall be consumed with hunger, and be eaten by birds; and there shall be incurable tetanic incurvature. I will send the teeth of wild beasts upon them, with the rage of serpents creeping on the earth. Without, the sword shall make them childless; and out of their chambers shall be fear." [1182] For the Divine Being is not angry in the way that some think; but often restrains, and always exhorts humanity, and shows what ought to be done. And this is a good device, to terrify lest we sin. "For the fear of the Lord drives away sins, and he that is without fear cannot be justified," [1183] says the Scripture. And God does not inflict punishment from wrath, but for the ends of justice; since it is not expedient that justice should be neglected on our account. Each one of us, who sins, with his own free-will chooses punishment, and the blame lies with him who chooses. [1184] God is without blame. "But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous, who taketh vengeance? God forbid." [1185] He says, therefore, threatening, "I will sharpen my sword, and my hand shall lay hold on judgment; and I will render justice to mine enemies, and requite those who hate me. I will make mine arrows drunk with blood, and my sword shall devour flesh from the blood of the wounded." [1186] It is clear, then, that those who are not at enmity with the truth, and do not hate the Word, will not hate their own salvation, but will escape the punishment of enmity. "The crown of wisdom," then, as the book of Wisdom says, "is the fear of the Lord." [1187] Very clearly, therefore, by the prophet Amos has the Lord unfolded His method of dealing, saying, "I have overthrown you, as God overthrew Sodom and Gomorrah; and ye shall be as a brand plucked from the fire: and yet ye have not returned unto me, saith the Lord." [1188] See how God, through His love of goodness, seeks repentance; and by means of the plan He pursues of threatening silently, shows His own love for man. "I will avert," He says, "My face from them, and show what shall happen to them." [1189] For where the face of the Lord looks, there is peace and rejoicing; but where it is averted, there is the introduction of evil. The Lord, accordingly, does not wish to look on evil things; for He is good. But on His looking away, evil arises spontaneously through human unbelief. "Behold, therefore," says Paul, "the goodness and severity of God: on them that fell, severity; but upon thee, goodness, if thou continue in His goodness," [1190] that is, in faith in Christ. Now hatred of evil attends the good man, in virtue of His being in nature good. Wherefore I will grant that He punishes the disobedient (for punishment is for the good and advantage of him who is punished, for it is the correction of a refractory subject); but I will not grant that He wishes to take vengeance. Revenge is retribution for evil, imposed for the advantage of him who takes the revenge. He will not desire us to take revenge, who teaches us "to pray for those that despitefully use us." [1191] But that God is good, all willingly admit; and that the same God is just, I require not many more words to prove, after adducing the evangelical utterance of the Lord; He speaks of Him as one, "That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world also may believe that Thou hast sent Me. And the glory which Thou hast given Me I have given them; that they may be one, as We are one: I in them, and Thou in Me, that they may be made perfect in one." [1192] God is one, and beyond the one and above the Monad itself. Wherefore also the particle "Thou," having a demonstrative emphasis, points out God, who alone truly is, "who was, and is, and is to come," in which three divisions of time the one name (o on); "who is," [1193] has its place. And that He who alone is God is also alone and truly righteous, our Lord in the Gospel itself shall testify, saying "Father, I will that they also whom Thou hast given Me be with Me where I am; that they may behold My glory, which Thou hast given Me: For Thou lovedst Me before the foundation of the world. O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared to them Thy name, and will declare it." [1194] This is He "that visits the iniquities of the fathers upon the children, to them that hate Him, and shows mercy to those that love Him." [1195] For He who placed some "on the right hand, and others on the left," [1196] conceived as Father, being good, is called that which alone He is--"good;" [1197] but as He is the Son in the Father, being his Word, from their mutual relation, the name of power being measured by equality of love, He is called righteous. "He will judge," He says, "a man according to his works," [1198] --a good balance, even God having made known to us the face of righteousness in the person of Jesus, by whom also, as by even scales, we know God. Of this also the book of Wisdom plainly says, "For mercy and wrath are with Him, for He alone is Lord of both," Lord of propitiations, and pouring forth wrath according to the abundance of His mercy. "So also is His reproof." [1199] For the aim of mercy and of reproof is the salvation of those who are reproved. Now, that the God and Father of our Lord Jesus is good, the Word Himself will again avouch: "For He is kind to the unthankful and the evil;" and further, when He says, "Be merciful, as your Father is merciful." [1200] Still further also He plainly says, "None is good, but My Father, who is in heaven." [1201] In addition to these, again He says, "My Father makes His sun to shine on all." [1202] Here it is to be noted that He proclaims His Father to be good, and to be the Creator. And that the Creator is just, is not disputed. And again he says, "My Father sends rain on the just, and on the unjust." In respect of His sending rain, He is the Creator of the waters, and of the clouds. And in respect of His doing so on all, He holds an even balance justly and rightly. And as being good, He does so on just and unjust alike. Very clearly, then, we conclude Him to be one and the same God, thus. For the Holy Spirit has sung, "I will look to the heavens, the works of Thy hands;" [1203] and, "He who created the heavens dwells in the heavens;" and, "Heaven is Thy throne." [1204] And the Lord says in His prayer, "Our Father, who art in heaven." [1205] And the heavens belong to Him, who created the world. It is indisputable, then, that the Lord is the Son of the Creator. And if, the Creator above all is confessed to be just, and the Lord to be the Son of the Creator; then the Lord is the Son of Him who is just. Wherefore also Paul says, "But now the righteousness of God without the law is manifested;" [1206] and again, that you may better conceive of God, "even the righteousness of God by the faith of Jesus Christ upon all that believe; for there is no difference." [1207] And, witnessing further to the truth, he adds after a little, "through the forbearance of God, in order to show that He is just, and that Jesus is the justifier of him who is of faith." And that he knows that what is just is good, appears by his saying, "So that the law is holy, and the commandment holy, and just, and good," [1208] using both names to denote the same power. But "no one is good," except His Father. It is this same Father of His, then, who being one is manifested by many powers. And this was the import of the utterance, "No man knew the Father," [1209] who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen. But it is not inconsistent with the saving Word, to administer rebuke dictated by solicitude. For this is the medicine of the divine love to man, by which the blush of modesty breaks forth, and shame at sin supervenes. For if one must censure, it is necessary also to rebuke; when it is the time to wound the apathetic soul not mortally, but salutarily, securing exemption from everlasting death by a little pain. Great is the wisdom displayed in His instruction, and manifold the modes of His dealing in order to salvation. For the Instructor testifies to the good, and summons forth to better things those that are called; dissuades those that are hastening to do wrong from the attempt, and exhorts them to turn to a better life. For the one is not without testimony, when the other has been testified to; and the grace which proceeds from the testimony is very great. Besides, the feeling of anger (if it is proper to call His admonition anger) is full of love to man, God condescending to emotion on man's account; for whose sake also the Word of God became man. __________________________________________________________________ [1172] Ecclus. xxi. 6. [1173] Ps. ciii. 14. [1174] Wisd. xi. 24. [1175] John i. 1. [1176] For aletheias, there are the readings apatheias and atimias. [1177] Ecclus. xxii. 6-8. [1178] John xv. 1, 2. [1179] Ex. xx. 20. [1180] Ecclus. xxxiv. 14, 15. [1181] Isa. liii. 6. [1182] Deut. xxxii. 23-25. [1183] Ecclus. i. 21, 22. [1184] Plato, Rep., x. 617 E. [1185] Rom. iii. 5, 6. [1186] Deut. xxxii. 41, 42. [1187] Ecclus. i. 18. [1188] Amos iv. 11. [1189] Deut. xxxii. 20. [1190] Rom. xi. 22. [1191] Matt. v. 44. [1192] John. xvii. 21-23. [1193] Ex. iii. 14. [1194] John xvii. 24-26. [1195] Ex. xx. 5, 6. [1196] Matt. xx. 21, xxv. 33. [1197] Matt. xix. 17. [1198] Ecclus. xvi. 12. [1199] Ecclus. xvi. 12. [1200] Luke vi. 35, 36. [1201] Matt. xix. 17. [1202] Matt. v. 45. [1203] Ps. viii. 4. [1204] Ps. ii. 4, xi. 5, ciii. 19. [1205] Matt. vi. 9 [1206] Rom. iii. 21, 22. [1207] Rom, iii. 26. [1208] Rom. vii. 12. [1209] Luke x. 22; John xvii. 25. __________________________________________________________________ Chapter IX.--That It is the Prerogative of the Same Power to Be Beneficent and to Punish Justly. Also the Manner of the Instruction of the Logos. With all His power, therefore, the Instructor of humanity, the Divine Word, using all the resources of wisdom, devotes Himself to the saving of the children, admonishing, upbraiding, blaming, chiding, reproving, threatening, healing, promising, favouring; and as it were, by many reins, curbing the irrational impulses of humanity. To speak briefly, therefore, the Lord acts towards us as we do towards our children. "Hast thou children? correct them," is the exhortation of the book of Wisdom, "and bend them from their youth. Hast thou daughters? attend to their body, and let not thy face brighten towards them," [1210] --although we love our children exceedingly, both sons and daughters, above aught else whatever. For those who speak with a man merely to please him, have little love for him, seeing they do not pain him; while those that speak for his good, though they inflict pain for the time, do him good for ever after. It is not immediate pleasure, but future enjoyment, that the Lord has in view. Let us now proceed to consider the mode of His loving discipline, with the aid of the prophetic testimony. Admonition, then, is the censure of loving care, and produces understanding. Such is the Instructor in His admonitions, as when He says in the Gospel, "How often would I have gathered thy children, as a bird gathers her young ones under her wings, and ye would not!" [1211] And again, the Scripture admonishes, saying, "And they committed adultery with stock and stone, and burnt incense to Baal." [1212] For it is a very great proof of His love, that, though knowing well the shamelessness of the people that had kicked and bounded away, He notwithstanding exhorts them to repentance, and says by Ezekiel, "Son of man, thou dwellest in the midst of scorpions; nevertheless, speak to them, if peradventure they will hear." [1213] Further, to Moses He says, "Go and tell Pharaoh to send My people forth; but I know that he will not send them forth." [1214] For He shows both things: both His divinity in His foreknowledge of what would take place, and His love in affording an opportunity for repentance to the self-determination of the soul. He admonishes also by Esaias, in His care for the people, when He says, "This people honour Me with their lips, but their heart is far from Me." What follows is reproving censure: "In vain do they worship Me, teaching for doctrines the commandments of men." [1215] Here His loving care, having shown their sin, shows salvation side by side. Upbraiding is censure on account of what is base, conciliating to what is noble. This is shown by Jeremiah: "They were female-mad horses; each one neighed after his neighbour's wife. Shall I not visit for these things? saith the Lord: shall not my soul be avenged on such a nation as this?" [1216] He everywhere interweaves fear, because "the fear of the Lord is the beginning of sense." [1217] And again, by Hosea, He says, "Shall I not visit them? for they themselves were mingled with harlots, and sacrificed with the initiated; and the people that understood embraced a harlot." [1218] He shows their offence to be clearer, by declaring that they understood, and thus sinned wilfully. Understanding is the eye of the soul; wherefore also Israel means, "he that sees God"--that is, he that understands God. Complaint is censure of those who are regarded as despising or neglecting. He employs this form when He says by Esaias: "Hear, O heaven; and give ear, O earth: for the Lord hath spoken, I have begotten and brought up children, but they have disregarded Me. The ox knoweth his owner, and the ass his master's crib: but Israel hath not known Me." [1219] For how shall we not regard it fearful, if he that knows God, shall not recognise the Lord; but while the ox and the ass, stupid and foolish animals, will know him who feeds them, Israel is found to be more irrational than these? And having, by Jeremiah, complained against the people on many grounds, He adds: "And they have forsaken Me, saith the Lord." [1220] Invective [1221] is a reproachful upbraiding, or chiding censure. This mode of treatment the Instructor employs in Isaiah, when He says, "Woe to you, children revolters. Thus saith the Lord, Ye have taken counsel, but not by Me; and made compacts, but not by My Spirit." [1222] He uses the very bitter mordant of fear in each case repressing [1223] the people, and at the same time turning them to salvation; as also wool that is undergoing the process of dyeing is wont to be previously treated with mordants, in order to prepare it for taking on a fast colour. Reproof is the bringing forward of sin, laying it before one. This form of instruction He employs as in the highest degree necessary, by reason of the feebleness of the faith of many. For He says by Esaias, "Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger." [1224] And He says also by Jeremiah: "Heaven was astonished at this, and the earth shuddered exceedingly. For My people have committed two evils; they have forsaken Me, the fountain of living waters, and have hewn out to themselves broken cisterns, which will not be able to hold water." [1225] And again, by the same: "Jerusalem hath sinned a sin; therefore it became commotion. All that glorified her dishonoured her, when they saw her baseness." [1226] And He uses the bitter and biting [1227] language of reproof in His consolations by Solomon, tacitly alluding to the love for children that characterizes His instruction: "My son, despise not thou the chastening of the Lord; nor faint when thou art rebuked of Him: for whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth;" [1228] "For a man who is a sinner escapes reproof." [1229] Consequently, therefore, the Scripture says, "Let the righteous reprove and correct me; but let not the oil of the sinner anoint my head." [1230] Bringing one to his senses (phrenosis) is censure, which makes a man think. Neither from this form of instruction does he abstain, but says by Jeremiah, "How long shall I cry, and you not hear? So your ears are uncircumcised." [1231] O blessed forbearance! And again, by the same: "All the heathen are uncircumcised, but this people is uncircumcised in heart:" [1232] "for the people are disobedient; children," says He, "in whom is not faith." [1233] Visitation is severe rebuke. He uses this species in the Gospel: "O Jerusalem, Jerusalem, that killest the prophets, and stonest them that are sent unto thee!" The reduplication of the name gives strength to the rebuke. For he that knows God, how does he persecute God's servants? Wherefore He says, "Your house is left desolate; for I say unto you, Henceforth ye shall not see Me, till ye shall say, Blessed is He that cometh in the name of the Lord." [1234] For if you do not receive His love, ye shall know His power. Denunciation is vehement speech. And He employs denunciation as medicine, by Isaiah, saying, "Ah, sinful nation, lawless sons, people full of sins, wicked seed!" [1235] And in the Gospel by John He says, "Serpents, brood of vipers." [1236] Accusation is censure of wrong-doers. This mode of instruction He employs by David, when He says: "The people whom I knew not served me, and at the hearing of the ear obeyed me. Sons of strangers lied to me, and halted from their ways." [1237] And by Jeremiah: "And I gave her a writing of divorcement, and covenant-breaking Judah feared not." [1238] And again: "And the house of Israel disregarded Me; and the house of Judah lied to the Lord." [1239] Bewailing one's fate is latent censure, and by artful aid ministers salvation as under a veil. He made use of this by Jeremiah: "How did the city sit solitary that was full of people! She that ruled over territories became as a widow; she came under tribute; weeping, she wept in the night." [1240] Objurgation is objurgatory censure. Of this help the Divine Instructor made use by Jeremiah, saying, "Thou hadst a whore's forehead; thou wast shameless towards all; and didst not call me to the house, who am thy father, and lord of thy virginity." [1241] "And a fair and graceful harlot skilled in enchanted potions." [1242] With consummate art, after applying to the virgin the opprobrious name of whoredom, He thereupon calls her back to an honourable life by filling her with shame. Indignation is a rightful upbraiding; or upbraiding on account of ways exalted above what is right. In this way He instructed by Moses, when He said, "Faulty children, a generation crooked and perverse, do ye thus requite the Lord? This people is foolish, and not wise. Is not this thy father who acquired thee?" [1243] He says also by Isaiah, "Thy princes are disobedient, companions of thieves, loving gifts, following after rewards, not judging the orphans." [1244] In fine, the system He pursues to inspire fear is the source of salvation. And it is the prerogative of goodness to save: "The mercy of the Lord is on all flesh, while He reproves, corrects, and teaches as a shepherd His flock. He pities those who receive His instruction, and those who eagerly seek union with Him." [1245] And with such guidance He guarded the six hundred thousand footmen that were brought together in the hardness of heart in which they were found; scourging, pitying, striking, healing, in compassion and discipline: "For according to the greatness of His mercy, so is His rebuke." [1246] For it is indeed noble not to sin; but it is good also for the sinner to repent; just as it is best to be always in good health, but well to recover from disease. So He commands by Solomon: "Strike thou thy son with the rod, that thou mayest deliver his soul from death." [1247] And again: "Abstain not from chastising thy son, but correct him with the rod; for he will not die." [1248] For reproof and rebuke, as also the original term implies, are the stripes of the soul, chastizing sins, preventing death, and leading to self-control those carried away to licentiousness. Thus also Plato, knowing reproof to be the greatest power for reformation, and the most sovereign purification, in accordance with what has been said, observes, "that he who is in the highest degree impure is uninstructed and base, by reason of his being unreproved in those respects in which he who is destined to be truly happy ought to be purest and best." For if rulers are not a terror to a good work, how shall God, who is by nature good, be a terror to him who sins not? "If thou doest evil, be afraid," [1249] says the apostle. Wherefore the apostle himself also in every case uses stringent language to the Churches, after the Lord's example; and conscious of his own boldness, and of the weakness of his hearers, he says to the Galatians: "Am I your enemy, because I tell you the truth?" [1250] Thus also people in health do not require a physician, do not require him as long as they are strong; but those who are ill need his skill. Thus also we who in our lives are ill of shameful lusts and reprehensible excesses, and other inflammatory effects of the passions, need the Saviour. And He administers not only mild, but also stringent medicines. The bitter roots of fear then arrest the eating sores of our sins. Wherefore also fear is salutary, if bitter. Sick, we truly stand in need of the Saviour; having wandered, of one to guide us; blind, of one to lead us to the light; thirsty, "of the fountain of life, of which whosoever partakes, shall no longer thirst;" [1251] dead, we need life; sheep, we need a shepherd; we who are children need a tutor, while universal humanity stands in need of Jesus; so that we may not continue intractable and sinners to the end, and thus fall into condemnation, but may be separated from the chaff, and stored up in the paternal garner. "For the fan is in the Lord's hand, by which the chaff due to the fire is separated from the wheat." [1252] You may learn, if you will, the crowning wisdom of the all-holy Shepherd and Instructor, of the omnipotent and paternal Word, when He figuratively represents Himself as the Shepherd of the sheep. And He is the Tutor of the children. He says therefore by Ezekiel, directing His discourse to the elders, and setting before them a salutary description of His wise solicitude: "And that which is lame I will bind up, and that which is sick I will heal, and that which has wandered I will turn back; and I will feed them on my holy mountain." [1253] Such are the promises of the good Shepherd. Feed us, the children, as sheep. Yea, Master, fill us with righteousness, Thine own pasture; yea, O Instructor, feed us on Thy holy mountain the Church, which towers aloft, which is above the clouds, which touches heaven. "And I will be," He says, "their Shepherd," [1254] and will be near them, as the garment to their skin. He wishes to save my flesh by enveloping it in the robe of immortality, and He hath anointed my body. "They shall call Me," He says, "and I will say, Here am I." [1255] Thou didst hear sooner than I expected, Master. "And if they pass over, they shall not slip," [1256] saith the Lord. For we who are passing over to immortality shall not fall into corruption, for He shall sustain us. For so He has said, and so He has willed. Such is our Instructor, righteously good. "I came not," He says, "to be ministered unto, but to minister." [1257] Wherefore He is introduced in the Gospel "wearied," [1258] because toiling for us, and promising "to give His life a ransom for many." [1259] For him alone who does so He owns to be the good shepherd. Generous, therefore, is He who gives for us the greatest of all gifts, His own life; and beneficent exceedingly, and loving to men, in that, when He might have been Lord, He wished to be a brother man; and so good was He that He died for us. Further, His righteousness cried, "If ye come straight to me, I also will come straight to you but if ye walk crooked, I also will walk crooked, saith the Lord of hosts;" [1260] meaning by the crooked ways the chastisements of sinners. For the straight and natural way which is indicated by the Iota of the name of Jesus is His goodness, which is firm and sure towards those who have believed at hearing: "When I called, ye obeyed not, saith the Lord; but set at nought my counsels, and heeded not my reproofs." [1261] Thus the Lord's reproof is most beneficial. David also says of them, "A perverse and provoking race; a race which set not their heart aright, and whose spirit was not faithful with God: they kept not the covenant of God, and would not walk in His law." [1262] Such are the causes of provocation for which the Judge comes to inflict punishment on those that would not choose a life of goodness. Wherefore also afterwards He assailed them more roughly; in order, if possible, to drag them back from their impetuous rush towards death. He therefore tells by David the most manifest cause of the threatening: "They believed not in His wonderful works. When He slew them, they sought after Him, and turned and inquired early after God; and remembered that God was their Helper, and God the Most High their Redeemer." [1263] Thus He knew that they turned for fear, while they despised His love: for, for the most part, that goodness which is always mild is despised; but He who admonishes by the loving fear of righteousness is reverenced. There is a twofold species of fear, the one of which is accompanied with reverence, such as citizens show towards good rulers, and we towards God, as also right-minded children towards their fathers. "For an unbroken horse turns out unmanageable, and a son who is let take his own way turns out reckless." [1264] The other species of fear is accompanied with hatred, which slaves feel towards hard masters, and the Hebrews felt, who made God a master, not a father. And as far as piety is concerned, that which is voluntary and spontaneous differs much, nay entirely, from what is forced. "For He," it is said, "is merciful; He will heal their sins, and not destroy them, and fully turn away His anger, and not kindle all His wrath." [1265] See how the justice of the Instructor, which deals in rebukes, is shown; and the goodness of God, which deals in compassions. Wherefore David--that is, the Spirit by him--embracing them both, sings of God Himself, "Justice and judgment are the preparation of His throne: mercy and truth shall go before Thy face." [1266] He declares that it belongs to the same power both to judge and to do good. For there is power over both together, and judgment separates that which is just from its opposite. And He who is truly God is just and good; who is Himself all, and all is He; for He is God, the only God. For as the mirror is not evil to an ugly man because it shows him what like he is; and as the physician is not evil to the sick man because he tells him of his fever,--for the physician is not the cause of the fever, but only points out the fever;--so neither is He, that reproves, ill-disposed towards him who is diseased in soul. For He does not put the transgressions on him, but only shows the sins which are there; in order to turn him away from similar practices. So God is good on His own account, and just also on ours, and He is just because He is good. And His justice is shown to us by His own Word from there from above, whence the Father was. For before He became Creator He was God; He was good. And therefore He wished to be Creator and Father. And the nature of all that love was the source of righteousness--the cause, too, of His lighting up His sun, and sending down His own Son. And He first announced the good righteousness that is from heaven, when He said, "No man knoweth the Son, but the Father; nor the Father, but the Son." [1267] This mutual and reciprocal knowledge is the symbol of primeval justice. Then justice came down to men both in the letter and in the body, in the Word and in the law, constraining humanity to saving repentance; for it was good. But do you not obey God? Then blame yourself, who drag to yourself the judge. __________________________________________________________________ [1210] Ecclus. vii. 23, 24. [1211] Matt. xxiii. 37. [1212] Jer. iii. 9, vii. 9, xi. 13, xxxii. 29. [1213] Ezek. ii. 6, 7. [1214] Ex. iii. 18, 19. [1215] Isa. xxix. 13. [1216] Jer. v. 8, 9. [1217] Prov. i. 7. [1218] Hos. iv. 14: "understood not" in the A.V. [1219] Isa. i. 2, 3. [1220] Jer i. 16, ii. 13, 29. [1221] Or, rebuke. [1222] Isa. xxx. 1. [1223] Lowth conjectures epistomon or epistomizon, instead of anastomon. [1224] Isa. i. 4. [1225] Jer. ii. 12, 13. [1226] Lam. i. 8. [1227] H. reads dektikon, for which the text has epideiktikon. [1228] Prov. iii. 11, 12. [1229] Ecclus. xxxii. 21. [1230] Ps. cxli. 5. [1231] Jer. vi. 10. [1232] Jer. ix. 26. [1233] Isa. xxx. 9. [1234] Matt. xxiii. 37-39. [1235] Isa. i. 4. [1236] Nothing similar to this is found in the fourth Gospel; the reference may be to the words of the Baptist, Matt. iii. 7, Luke iii. 7. [1237] Ps. xviii. 43-45. [1238] Jer. iii. 8. [1239] Jer. v. 11, 12. [1240] Lam. i. 1, 2. [1241] Jer. iii. 3, 4. [1242] Nahum iii. 4. [1243] Deut. xxxii. 5, 6. [1244] Isa. i. 23. [1245] Ecclus. xviii. 13, 14. [1246] Ecclus. xvi. 12. [1247] Prov. xxiii. 14. [1248] Prov. xxiii. 13. [1249] Rom. xiii. 3, 4. [1250] Gal. iv. 16. [1251] John iv. 13, 14. [1252] Matt. iii. 12; Luke iii. 17. [1253] Ezek. xxxiv. 14, 15, 16. [1254] Ezek. xxxiv. 14-16. [1255] Isa. lviii. 9. [1256] Isa. xliii. 2. [1257] Matt. xx. 28; Mark x. 45. [1258] John iv. 6. [1259] Matt. xx. 28. [1260] Here Clement gives the sense of various passages, e.g., Jer. vi., Lev. xxvi. [1261] Prov. i. 24, 25. [1262] Ps. lxxviii. 8, 10. [1263] Ps. lxxviii. 32-35. [1264] Ecclus. xxx. 8. [1265] Ps. lxxviii. 38. [1266] Ps. lxxxix. 14. [1267] Luke x. 22. __________________________________________________________________ Chapter X.--That the Same God, by the Same Word, Restrains from Sin by Threatening, and Saves Humanity by Exhorting. If, then, we have shown that the plan of dealing stringently with humanity is good and salutary, and necessarily adopted by the Word, and conducive to repentance and the prevention of sins; we shall have now to look in order at the mildness of the Word. For He has been demonstrated to be just. He sets before us His own inclinations which invite to salvation; by which, in accordance with the Father's will, He wishes to make known to us the good and the useful. Consider these. The good (to kalon) belongs to the panegyrical form of speech, the useful to the persuasive. For the hortatory and the dehortatory are a form of the persuasive, and the laudatory and inculpatory of the panegyrical. For the persuasive style of sentence in one form becomes hortatory, and in another dehortatory. So also the panegyrical in one form becomes inculpatory, and in another laudatory. And in these exercises the Instructor, the Just One, who has proposed our advantage as His aim, is chiefly occupied. But the inculpatory and dehortatory forms of speech have been already shown us; and we must now handle the persuasive and the laudatory, and, as on a beam, balance the equal scales of justice. The exhortation to what is useful, the Instructor employs by Solomon, to the following effect: "I exhort you, O men; and I utter my voice to the sons of men. Hear me; for I will speak of excellent things;" [1268] and so on. And He counsels what is salutary: for counsel has for its end, choosing or refusing a certain course; as He does by David, when He says, "Blessed is the man who walketh not in the counsels of the ungodly, and standeth not in the way of sinners, and sitteth not in the chair of pestilences; but his will is in the law of the Lord." [1269] And there are three departments of counsel: That which takes examples from past times; as what the Hebrews suffered when they worshipped the golden calf, and what they suffered when they committed fornication, and the like. The second, whose meaning is understood from the present times, as being apprehended by perception; as it was said to those who asked the Lord, "If He was the Christ, or shall we wait for another? Go and tell John, the blind receive their sight, the deaf hear, the lepers are cleansed, the dead are raised up; and blessed is he who shall not be offended in Me." [1270] Such was that which David said when he prophesied, "As we have heard, so have we seen." [1271] And the third department of counsel consists of what is future, by which we are bidden guard against what is to happen; as also that was said, "They that fall into sins shall be cast into outer darkness, where there shall be wailing and gnashing of teeth," [1272] and the like. So that from these things it is clear that the Lord, going the round of all the methods of curative treatment, calls humanity to salvation. By encouragement He assuages sins, reducing lust, and at the same time inspiring hope for salvation. For He says by Ezekiel, "If ye return with your whole heart, and say, Father, I will hear you, as a holy people." [1273] And again He says, "Come all to Me, who labour, and are heavy laden, and I will give you rest;" [1274] and that which is added the Lord speaks in His own person. And very clearly He calls to goodness by Solomon, when He says, "Blessed is the man who hath found wisdom, and the mortal who hath found understanding." [1275] "For the good is found by him who seeks it, and is wont to be seen by him who has found it." [1276] By Jeremiah, too, He sets forth prudence, when he says, "Blessed are we, Israel; for what is pleasing to God is known by us; [1277] --and it is known by the Word, by whom we are blessed and wise. For wisdom and knowledge are mentioned by the same prophet, when he says, "Hear, O Israel, the commandments of life, and give ear to know understanding." [1278] By Moses, too, by reason of the love He has to man, He promises a gift to those who hasten to salvation. For He says, "And I will bring you into the good land, which the Lord sware to your fathers." [1279] And further, "And I will bring you into the holy mountain, and make you glad," [1280] He says by Isaiah. And still another form of instruction is benediction. "And blessed is he," He saith by David, "who has not sinned; and he shall be as the tree planted near the channels of the waters, which will yield its fruit in its season, and his leaf shall not wither" [1281] (by this He made an allusion to the resurrection); "and whatsoever he shall do shall prosper with him." Such He wishes us to be, that we may be blessed. Again, showing the opposite scale of the balance of justice, He says, "But not so the ungodly--not so; but as the dust which the wind sweeps away from the face of the earth." [1282] By showing the punishment of sinners, and their easy dispersion, and carrying off by the wind, the Instructor dissuades from crime by means of punishment; and by holding up the merited penalty, shows the benignity of His beneficence in the most skilful way, in order that we may possess and enjoy its blessings. He invites us to knowledge also, when He says by Jeremiah, "Hadst thou walked in the way of God, thou wouldst have dwelt for ever in peace;" [1283] for, exhibiting there the reward of knowledge, He calls the wise to the love of it. And, granting pardon to him who has erred, He says, "Turn, turn, as a grape-gatherer to his basket." [1284] Do you see the goodness of justice, in that it counsels to repentance? And still further, by Jeremiah, He enlightens in the truth those who have erred. "Thus saith the Lord, Stand in the ways, and look, and ask for the eternal paths of the Lord, what is the good path, and walk in it, and ye shall find purification for your souls." [1285] And in order to promote our salvation, He leads us to repentance. Wherefore He says, "If thou repent, the Lord will purify thy heart, and the heart of thy seed." [1286] We might have adduced, as supporters on this question, the philosophers who say that only the perfect man is worthy of praise, and the bad man of blame. But since some slander beatitude, as neither itself taking any trouble, nor giving any to any one else, thus not understanding its love to man; on their account, and on account of those who do not associate justice with goodness, the following remarks are added. For it were a legitimate inference to say, that rebuke and censure are suitable to men, since they say that all men are bad; but God alone is wise, from whom cometh wisdom, and alone perfect, and therefore alone worthy of praise. But I do not employ such language. I say, then, that praise or blame, or whatever resembles praise or blame, are medicines most essential of all to men. Some are ill to cure, and, like iron, are wrought into shape with fire, and hammer, and anvil, that is, with threatening, and reproof, and chastisement; while others, cleaving to faith itself, as self-taught, and as acting of their own free-will, grow by praise:-- "For virtue that is praised Grows like a tree." And comprehending this, as it seems to me, the Samian Pythagoras gives the injunction:-- "When you have done base things, rebuke yourself; But when you have done good things, be glad." Chiding is also called admonishing; and the etymology of admonishing (nouthetesis) is (nou enthematismos) putting of understanding into one; so that rebuking is bringing one to one's senses. But there are myriads of injunctions to be found, whose aim is the attainment of what is good, and the avoidance of what is evil. "For there is no peace to the wicked, saith the Lord." [1287] Wherefore by Solomon He commands the children to beware: "My son, let not sinners deceive thee, and go not after their ways; and go not, if they entice thee, saying, Come with us, share with us in innocent blood, and let us hide unjustly the righteous man in the earth; let us put him out of sight, all alive as he is into Hades." [1288] This is accordingly likewise a prediction concerning the Lord's passion. And by Ezekiel, the life supplies commandments: "The soul that sinneth shall die; but he that doeth righteousness shall be righteous. He eateth not upon the mountains, and hath not set his eyes on the devices of the house of Israel, and will not defile his neighbour's wife, and will not approach to a woman in her separation, and will not oppress a man, and will restore the debtor's pledge, and will not take plunder: he will give his bread to the hungry, and clothe the naked. His money he will not give on usury, and will not take interest; and he will turn away his hand from wrong, and will execute righteous judgment between a man and his neighbour. He has walked in my statutes, and kept my judgments to do them. This is a righteous man. He shall surely live, saith the Lord." [1289] These words contain a description of the conduct of Christians, a notable exhortation to the blessed life, which is the reward of a life of goodness--everlasting life. __________________________________________________________________ [1268] Prov. viii. 4, 6. [1269] Ps. i. 1, 2. [1270] Matt. xi. 3-6; Luke vii. 19, 22, 23. [1271] Ps. xlviii. 8. [1272] Matt. xxii. 13, xxv. 30. [1273] Ezek. xviii., xxxiii. [1274] Matt. xi. 28. [1275] Prov. iii. 13. [1276] In Prov. ii. 4, 5, iii. 15, Jer. ii. 24, we have the sense of these verses. [1277] Baruch iv. 4. [1278] Baruch iii. 9. [1279] Deut xxxi. 20. [1280] Isa. lvi. 7. [1281] Ps. i. 1-3. [1282] Ps. i. 4. [1283] Baruch iii. 13. [1284] Jer. vi. 9. [1285] Jer. vi. 16. [1286] Deut. xxx. 6. [1287] Isa. lvii. 21, xlviii. 22. [1288] Prov. i. 10-12. [1289] Ezek. xviii. 4-9. __________________________________________________________________ Chapter XI.--That the Word Instructed by the Law and the Prophets. The mode of His love and His instruction we have shown as we could. Wherefore He Himself, declaring Himself very beautifully, likened Himself to a grain of mustard-seed; [1290] and pointed out the spirituality of the word that is sown, and the productiveness of its nature, and the magnificence and conspicuousness of the power of the word; and besides, intimated that the pungency and the purifying virtue of punishment are profitable on account of its sharpness. By the little grain, as it is figuratively called, He bestows salvation on all humanity abundantly. Honey, being very sweet, generates bile, as goodness begets contempt, which is the cause of sinning. But mustard lessens bile, that is, anger, and stops inflammation, that is, pride. From which Word springs the true health of the soul, and its eternal happy temperament (eukrasia). Accordingly, of old He instructed by Moses, and then by the prophets. Moses, too, was a prophet. For the law is the training of refractory children. "Having feasted to the full," accordingly, it is said, "they rose up to play;" [1291] senseless repletion with victuals being called chortasma (fodder), not broma (food). And when, having senselessly filled themselves, they senselessly played; on that account the law was given them, and terror ensued for the prevention of transgressions and for the promotion of right actions, securing attention, and so winning to obedience to the true Instructor, being one and the same Word, and reducing to conformity with the urgent demands of the law. For Paul says that it was given to be a "schoolmaster to bring us to Christ." [1292] So that from this it is clear, that one alone, true, good, just, in the image and likeness of the Father, His Son Jesus, the Word of God, is our Instructor; to whom God hath entrusted us, as an affectionate father commits his children to a worthy tutor, expressly charging us, "This is my beloved Son: hear Him." [1293] The divine Instructor is trustworthy, adorned as He is with three of the fairest ornament"--knowledge, benevolence, and authority of utterance;--with knowledge, for He is the paternal wisdom: "All Wisdom is from the Lord, and with Him for evermore;"--with authority of utterance, for He is God and Creator: "For all things were made by Him, and without Him was not anything made;" [1294] --and with benevolence, for He alone gave Himself a sacrifice for us: "For the good Shepherd giveth His life for the sheep;" [1295] and He has so given it. Now, benevolence is nothing but wishing to do good to one's neighbour for his sake. __________________________________________________________________ [1290] Matt. xiii. 31; Luke xiii. 19. [1291] Ex. xxxii. 6; 1 Cor. x. 7. [1292] Gal. iii. 24. [1293] Matt. xvii. 5. [1294] John i. 3. [1295] John x. 11. __________________________________________________________________ Chapter XII.--The Instructor Characterized by the Severity and Benignity of Paternal Affection. Having now accomplished those things, it were a fitting sequel that our instructor Jesus should draw for us the model of the true life, and train humanity in Christ. Nor is the cast and character of the life He enjoins very formidable; nor is it made altogether easy by reason of His benignity. He enjoins His commands, and at the same time gives them such a character that they may be accomplished. The view I take is, that He Himself formed man of the dust, and regenerated him by water; and made him grow by his Spirit; and trained him by His word to adoption and salvation, directing him by sacred precepts; in order that, transforming earth-born man into a holy and heavenly being by His advent, He might fulfil to the utmost that divine utterance, "Let Us make man in Our own image and likeness." [1296] And, in truth, Christ became the perfect realization of what God spake; and the rest of humanity is conceived as being created merely in His image. But let us, O children of the good Father--nurslings of the good Instructor--fulfil the Father's will, listen to the Word, and take on the impress of the truly saving life of our Saviour; and meditating on the heavenly mode of life according to which we have been deified, let us anoint ourselves with the perennial immortal bloom of gladness--that ointment of sweet fragrance--having a clear example of immortality in the walk and conversation of the Lord; and following the footsteps of God, to whom alone it belongs to consider, and whose care it is to see to, the way and manner in which the life of men may be made more healthy. Besides, He makes preparation for a self-sufficing mode of life, for simplicity, and for girding up our loins, and for free and unimpeded readiness of our journey; in order to the attainment of an eternity of beatitude, teaching each one of us to be his own storehouse. For He says, "Take no anxious thought for to-morrow," [1297] meaning that the man who has devoted himself to Christ ought to be sufficient to himself, and servant to himself, and moreover lead a life which provides for each day by itself. For it is not in war, but in peace, that we are trained. War needs great preparation, and luxury craves profusion; but peace and love, simple and quiet sisters, require no arms nor excessive preparation. The Word is their sustenance. Our superintendence in instruction and discipline is the office of the Word, from whom we learn frugality and humility, and all that pertains to love of truth, love of man, and love of excellence. And so, in a word, being assimilated to God by a participation in moral excellence, we must not retrograde into carelessness and sloth. But labour, and faint not. Thou shalt be what thou dost not hope, and canst not conjecture. And as there is one mode of training for philosophers, another for orators, and another for athletes; so is there a generous disposition, suitable to the choice that is set upon moral loveliness, resulting from the training of Christ. And in the case of those who have been trained according to this influence, their gait in walking, their sitting at table, their food, their sleep, their going to bed, their regimen, and the rest of their mode of life, acquire a superior dignity. [1298] For such a training as is pursued by the Word is not overstrained, but is of the right tension. Thus, therefore, the Word has been called also the Saviour, seeing He has found out for men those rational medicines which produce vigour of the senses and salvation; and devotes Himself to watching for the favourable moment, reproving evil, exposing the causes of evil affections, and striking at the roots of irrational lusts, pointing out what we ought to abstain from, and supplying all the antidotes of salvation to those who are diseased. For the greatest and most regal work of God is the salvation of humanity. The sick are vexed at a physician, who gives no advice bearing on their restoration to health. But how shall we not acknowledge the highest gratitude to the divine Instructor, who is not silent, who omits not those threatenings that point towards destruction, but discloses them, and cuts off the impulses that tend to them; and who indoctrinates in those counsels which result in the true way of living? We must confess, therefore, the deepest obligations to Him. For what else do we say is incumbent on the rational creature--I mean man--than the contemplation of the Divine? I say, too, that it is requisite to contemplate human nature, and to live as the truth directs, and to admire the Instructor and His injunctions, as suitable and harmonious to each other. According to which image also we ought, conforming ourselves to the Instructor, and making the word and our deeds agree, to live a real life. __________________________________________________________________ [1296] Gen. i. 26. [1297] Matt. vi. 34. [1298] [The secondary, civilizing, and socializing power of the Gospel, must have already produced all this change from heathen manners, under Clement's own observation.] __________________________________________________________________ Chapter XIII.--Virtue Rational, Sin Irrational. Everything that is contrary to right reason is sin. Accordingly, therefore, the philosophers think fit to define the most generic passions thus: lust, as desire disobedient to reason; fear, as weakness disobedient to reason; pleasure, as an elation of the spirit disobedient to reason. If, then, disobedience in reference to reason is the generating cause of sin, how shall we escape the conclusion, that obedience to reason--the Word--which we call faith, will of necessity be the efficacious cause of duty? For virtue itself is a state of the soul rendered harmonious by reason in respect to the whole life. Nay, to crown all, philosophy itself is pronounced to be the cultivation of right reason; so that, necessarily, whatever is done through error of reason is transgression, and is rightly called, (hamartema) sin. Since, then, the first man sinned and disobeyed God, it is said, "And man became like to the beasts:" [1299] being rightly regarded as irrational, he is likened to the beasts. Whence Wisdom says: "The horse for covering; the libidinous and the adulterer is become like to an irrational beast." [1300] Wherefore also it is added: "He neighs, whoever may be sitting on him." The man, it is meant, no longer speaks; for he who transgresses against reason is no longer rational, but an irrational animal, given up to lusts by which he is ridden (as a horse by his rider). But that which is done right, in obedience to reason, the followers of the Stoics call prosekon and kathekon, that is, incumbent and fitting. What is fitting is incumbent. And obedience is founded on commands. And these being, as they are, the same as counsel--having truth for their aim, train up to the ultimate goal of aspiration, which is conceived of as the end (telos). And the end of piety is eternal rest in God. And the beginning of eternity is our end. The right operation of piety perfects duty by works; whence, according to just reasoning, duties consist in actions, not in sayings. And Christian conduct is the operation of the rational soul in accordance with a correct judgment and aspiration after the truth, which attains its destined end through the body, the soul's consort and ally. [1301] Virtue is a will in conformity to God and Christ in life, rightly adjusted to life everlasting. For the life of Christians, in which we are now trained, is a system of reasonable actions--that is, of those things taught by the Word--an unfailing energy which we have called faith. The system is the commandments of the Lord, which, being divine statutes and spiritual counsels, have been written for ourselves, being adapted for ourselves and our neighbours. Moreover, they turn back on us, as the ball rebounds on him that throws it by the repercussion. Whence also duties are essential for divine discipline, as being enjoined by God, and furnished for our salvation. And since, of those things which are necessary, some relate only to life here, and others, which relate to the blessed life yonder, wing us for flight hence; so, in an analogous manner, of duties, some are ordained with reference to life, others for the blessed life. The commandments issued with respect to natural life are published to the multitude; but those that are suited for living well, and from which eternal life springs, we have to consider, as in a sketch, as we read them out of the Scriptures. __________________________________________________________________ [1299] Ps. xlix. 12, 20. [1300] Ecclus. xxxiii. 6. [1301] [Note this definition in Christian ethics.] __________________________________________________________________ __________________________________________________________________ The Instructor Book II. __________________________________________________________________ __________________________________________________________________ Chap. I.--On Eating. Keeping, then, to our aim, and selecting the Scriptures which bear on the usefulness of training for life, we must now compendiously describe what the man who is called a Christian ought to be during the whole of his life. We must accordingly begin with ourselves, and how we ought to regulate ourselves. We have therefore, preserving a due regard to the symmetry of this work, to say how each of us ought to conduct himself in respect to his body, or rather how to regulate the body itself. For whenever any one, who has been brought away by the Word from external things, and from attention to the body itself to the mind, acquires a clear view of what happens according to nature in man, he will know that he is not to be earnestly occupied about external things, but about what is proper and peculiar to man--to purge the eye of the soul, and to sanctify also his flesh. For he that is clean rid of those things which constitute him still dust, what else has he more serviceable than himself for walking in the way which leads to the comprehension of God. Some men, in truth, live that they may eat, as the irrational creatures, "whose life is their belly, and nothing else." But the Instructor enjoins us to eat that we may live. For neither is food our business, nor is pleasure our aim; but both are on account of our life here, which the Word is training up to immortality. Wherefore also there is discrimination to be employed in reference to food. And it is to be simple, truly plain, suiting precisely simple and artless children--as ministering to life, not to luxury. And the life to which it conduces consists of two things--health and strength; to which plainness of fare is most suitable, being conducive both to digestion and lightness of body, from which come growth, and health, and right strength, not strength that is wrong or dangerous and wretched, as is that of athletes produced by compulsory feeding. We must therefore reject different varieties, which engender various mischiefs, such as a depraved habit of body and disorders of the stomach, the taste being vitiated by an unhappy art--that of cookery, and the useless art of making pastry. For people dare to call by the name of food their dabbling in luxuries, which glides into mischievous pleasures. Antiphanes, the Delian physician, said that this variety of viands was the one cause of disease; there being people who dislike the truth, and through various absurd notions abjure moderation of diet, and put themselves to a world of trouble to procure dainties from beyond seas. For my part, I am sorry for this disease, while they are not ashamed to sing the praises of their delicacies, giving themselves great trouble to get lampreys in the Straits of Sicily, the eels of the Mæander, and the kids found in Melos, and the mullets in Sciathus, and the mussels of Pelorus, the oysters of Abydos, not omitting the sprats found in Lipara, and the Mantinican turnip; and furthermore, the beetroot that grows among the Ascræans: they seek out the cockles of Methymna, the turbots of Attica, and the thrushes of Daphnis, and the reddish-brown dried figs, on account of which the ill-starred Persian marched into Greece with five hundred thousand men. Besides these, they purchase birds from Phasis, the Egyptian snipes, and the Median peafowl. Altering these by means of condiments, the gluttons gape for the sauces. "Whatever earth and the depths of the sea, and the unmeasured space of the air produce," they cater for their gluttony. In their greed and solicitude, the gluttons seem absolutely to sweep the world with a drag-net to gratify their luxurious tastes. These gluttons, surrounded with the sound of hissing frying-pans, and wearing their whole life away at the pestle and mortar, cling to matter like fire. More than that, they emasculate plain food, namely bread, by straining off the nourishing part of the grain, so that the necessary part of food becomes matter of reproach to luxury. There is no limit to epicurism among men. For it has driven them to sweetmeats, and honey-cakes, and sugar-plums; inventing a multitude of desserts, hunting after all manner of dishes. A man like this seems to me to be all jaw, and nothing else. "Desire not," says the Scripture, "rich men's dainties;" [1302] for they belong to a false and base life. They partake of luxurious dishes, which a little after go to the dunghill. But we who seek the heavenly bread must rule the belly, which is beneath heaven, and much more the things which are agreeable to it, which "God shall destroy," [1303] says the apostle, justly execrating gluttonous desires. For "meats are for the belly," [1304] for on them depends this truly carnal and destructive life; whence [1305] some, speaking with unbridled tongue, dare to apply the name agape, [1306] to pitiful suppers, redolent of savour and sauces. Dishonouring the good and saving work of the Word, the consecrated agape, with pots and pouring of sauce; and by drink and delicacies and smoke desecrating that name, they are deceived in their idea, having expected that the promise of God might be bought with suppers. Gatherings for the sake of mirth, and such entertainments as are called by ourselves, we name rightly suppers, dinners, and banquets, after the example of the Lord. But such entertainments the Lord has not called agapæ. He says accordingly somewhere, "When thou art called to a wedding, recline not on the highest couch; but when thou art called, fall into the lowest place;" [1307] and elsewhere, "When thou makest a dinner or a supper;" and again, "But when thou makest an entertainment, call the poor," [1308] for whose sake chiefly a supper ought to be made. And further, "A certain man made a great supper, and called many." [1309] But I perceive whence the specious appellation of suppers flowed: "from the gullets and furious love for suppers"--according to the comic poet. For, in truth, "to many, many things are on account of the supper." For they have not yet learned that God has provided for His creature (man I mean) food and drink, for sustenance, not for pleasure; since the body derives no advantage from extravagance in viands. For, quite the contrary, those who use the most frugal fare are the strongest and the healthiest, and the noblest; as domestics are healthier and stronger than their masters, and husbandmen than the proprietors; and not only more robust, but wiser, as philosophers are wiser than rich men. For they have not buried the mind beneath food, nor deceived it with pleasures. But love (agape) is in truth celestial food, the banquet of reason. "It beareth all things, endureth all things, hopeth all things. Love never faileth." [1310] "Blessed is he who shall eat bread in the kingdom of God." [1311] But the hardest of all cases is for charity, which faileth not, to be cast from heaven above to the ground into the midst of sauces. And do you imagine that I am thinking of a supper that is to be done away with? "For if," it is said, "I bestow all my goods, and have not love, I am nothing." [1312] On this love alone depend the law and the Word; and if "thou shalt love the Lord thy God and thy neighbour," this is the celestial festival in the heavens. But the earthly is called a supper, as has been shown from Scripture. For the supper is made for love, but the supper is not love (agape); only a proof of mutual and reciprocal kindly feeling. "Let not, then, your good be evil spoken of; for the kingdom of God is not meat and drink," says the apostle, in order that the meal spoken of may not be conceived as ephemeral, "but righteousness, and peace, and joy in the Holy Ghost." [1313] He who eats of this meal, the best of all, shall possess the kingdom of God, fixing his regards here on the holy assembly of love, the heavenly Church. Love, then, is something pure and worthy of God, and its work is communication. "And the care of discipline is love," as Wisdom says; "and love is the keeping of the law." [1314] And these joys have an inspiration of love from the public nutriment, which accustoms to everlasting dainties. Love (agape), then, is not a supper. But let the entertainment depend on love. For it is said, "Let the children whom Thou hast loved, O Lord, learn that it is not the products of fruits that nourish man; but it is Thy word which preserves those who believe on Thee." [1315] "For the righteous shall not live by bread." [1316] But let our diet be light and digestible, and suitable for keeping awake, unmixed with diverse varieties. Nor is this a point which is beyond the sphere of discipline. For love is a good nurse for communication; having as its rich provision sufficiency, which, presiding over diet measured in due quantity, and treating the body in a healthful way, distributes something from its resources to those near us. But the diet which exceeds sufficiency injures a man, deteriorates his spirit, and renders his body prone to disease. Besides, those dainty tastes, which trouble themselves about rich dishes, drive to practices of ill-repute, daintiness, gluttony, greed, voracity, insatiability. Appropriate designations of such people as so indulge are flies, weasels, flatterers, gladiators, and the monstrous tribes of parasites--the one class surrendering reason, the other friendship, and the other life, for the gratification of the belly; crawling on their bellies, beasts in human shape after the image of their father, the voracious beast. People first called the abandoned asotous, and so appear to me to indicate their end, understanding them as those who are (asostous) unsaved, excluding the s. For those that are absorbed in pots, and exquisitely prepared niceties of condiments, are they not plainly abject, earth-born, leading an ephemeral kind of life, as if they were not to live [hereafter]? Those the Holy Spirit, by Isaiah, denounces as wretched, depriving them tacitly of the name of love (agape), since their feasting was not in accordance with the word. "But they made mirth, killing calves, and sacrificing sheep, saying, Let us eat and drink, for to-morrow we die." And that He reckons such luxury to be sin, is shown by what He adds, "And your sin shall not be forgiven you till you die," [1317] --not conveying the idea that death, which deprives of sensation, is the forgiveness of sin, but meaning that death of salvation which is the recompense of sin. "Take no pleasure in abominable delicacies, says Wisdom. [1318] At this point, too, we have to advert to what are called things sacrificed to idols, in order to show how we are enjoined to abstain from them. Polluted and abominable those things seem to me, to the blood of which, fly "Souls from Erebus of inanimate corpses." [1319] "For I would not that ye should have fellowship with demons," [1320] says the apostle; since the food of those who are saved and those who perish is separate. We must therefore abstain from these viands not for fear (because there is no power in them); but on account of our conscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things in a way that makes them prone to fall, "whose conscience, being weak, is defiled: for meat commendeth us not to God." [1321] "For it is not that which entereth in that defileth a man, but that which goeth out of his mouth." [1322] The natural use of food is then indifferent. "For neither if we eat are we the better," it is said, "nor if we eat not are we the worse." [1323] But it is inconsistent with reason, for those that have been made worthy to share divine and spiritual food, to partake of the tables of demons. "Have we not power to eat and to drink," says the apostle, "and to lead about wives?" But by keeping pleasures under command we prevent lusts. See, then, that this power of yours never "become a stumbling-block to the weak." For it were not seemly that we, after the fashion of the rich man's son in the Gospel, [1324] should, as prodigals, abuse the Father's gifts; but we should use them, without undue attachment to them, as having command over ourselves. For we are enjoined to reign and rule over meats, not to be slaves to them. It is an admirable thing, therefore, to raise our eyes aloft to what is true, to depend on that divine food above, and to satiate ourselves with the exhaustless contemplation of that which truly exists, and so taste of the only sure and pure delight. For such is the agape, which, the food that comes from Christ shows that we ought to partake of. But totally irrational, futile, and not human is it for those that are of the earth, fattening themselves like cattle, to feed themselves up for death; looking downwards on the earth, and bending ever over tables; leading a life of gluttony; burying all the good of existence here in a life that by and by will end; courting voracity alone, in respect to which cooks are held in higher esteem than husbandmen. For we do not abolish social intercourse, but look with suspicion on the snares of custom, and regard them as a calamity. Wherefore daintiness is to be shunned, and we are to partake of few and necessary things. "And if one of the unbelievers call us to a feast, and we determine to go" (for it is a good thing not to mix with the dissolute), the apostle bids us "eat what is set before us, asking no questions for conscience sake." [1325] Similarly he has enjoined to purchase "what is sold in the shambles," without curious questioning. [1326] We are not, then, to abstain wholly from various kinds of food, but only are not to be taken up about them. We are to partake of what is set before us, as becomes a Christian, out of respect to him who has invited us, by a harmless and moderate participation in the social meeting; regarding the sumptuousness of what is put on the table as a matter of indifference, despising the dainties, as after a little destined to perish. "Let him who eateth, not despise him who eateth not; and let him who eateth not, not judge him who eateth." [1327] And a little way on he explains the reason of the command, when he says, "He that eateth, eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks." [1328] So that the right food is thanksgiving. And he who gives thanks does not occupy his time in pleasures. And if we would persuade any of our fellow-guests to virtue, we are all the more on this account to abstain from those dainty dishes; and so exhibit ourselves as a bright pattern of virtue, such as we ourselves have in Christ. "For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts," says he, "that I may not make my brother stumble." [1329] I gain the man by a little self-restraint. "Have we not power to eat and to drink?" [1330] And "we know"--he says the truth--"that an idol is nothing in the world; but we have only one true God, of whom are all things, and one Lord Jesus. But," he says, "through thy knowledge thy weak brother perishes, for whom Christ died; and they that wound the conscience of the weak brethren sin against Christ." [1331] Thus the apostle, in his solicitude for us, discriminates in the case of entertainments, saying, that "if any one called a brother be found a fornicator, or an adulterer, or an idolater, with such an one not to eat;" [1332] neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons. "It is good, then, neither to eat flesh nor to drink wine," [1333] as both he and the Pythagoreans acknowledge. For this is rather characteristic of a beast; and the fumes arising from them being dense, darken the soul. If one partakes of them, he does not sin. Only let him partake temperately, not dependent on them, nor gaping after fine fare. For a voice will whisper to him, saying, "Destroy not the work of God for the sake of food." [1334] For it is the mark of a silly mind to be amazed and stupefied at what is presented at vulgar banquets, after the rich fare which is in the Word; and much sillier to make one's eyes the slaves of the delicacies, so that one's greed is, so to speak, carried round by the servants. And how foolish for people to raise themselves on the couches, all but pitching their faces into the dishes, stretching out from the couch as from a nest, according to the common saying, "that they may catch the wandering steam by breathing it in!" And how senseless, to besmear their hands with the condiments, and to be constantly reaching to the sauce, cramming themselves immoderately and shamelessly, not like people tasting, but ravenously seizing! For you may see such people, liker swine or dogs for gluttony than men, in such a hurry to feed themselves full, that both jaws are stuffed out at once, the veins about the face raised, and besides, the perspiration running all over, as they are tightened with their insatiable greed, and panting with their excess; the food pushed with unsocial eagerness into their stomach, as if they were stowing away their victuals for provision for a journey, not for digestion. Excess, which in all things is an evil, is very highly reprehensible in the matter of food. Gluttony, called opsophagia, is nothing but excess in the use of relishes (opson); and laimargia is insanity with respect to the gullet; and gastrimargia is excess with respect to food--insanity in reference to the belly, as the name implies; for margos is a madman. The apostle, checking those that transgress in their conduct at entertainments, [1335] says: "For every one taketh beforehand in eating his own supper; and one is hungry, and another drunken. Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame those who have not?" [1336] And among those who have, they, who eat shamelessly and are insatiable, shame themselves. And both act badly; the one by paining those who have not, the other by exposing their own greed in the presence of those who have. Necessarily, therefore, against those who have cast off shame and unsparingly abuse meals, the insatiable to whom nothing is sufficient, the apostle, in continuation, again breaks forth in a voice of displeasure: "So that, my brethren, when ye come together to eat, wait for one another. And if any one is hungry, let him eat at home, that ye come not together to condemnation." [1337] From all slavish habits [1338] and excess we must abstain, and touch what is set before us in a decorous way; keeping the hand and couch and chin free of stains; preserving the grace of the countenance undisturbed, and committing no indecorum in the act of swallowing; but stretching out the hand at intervals in an orderly manner. We must guard against speaking anything while eating: for the voice becomes disagreeable and inarticulate when it is confined by full jaws; and the tongue, pressed by the food and impeded in its natural energy, gives forth a compressed utterance. Nor is it suitable to eat and to drink simultaneously. For it is the very extreme of intemperance to confound the times whose uses are discordant. And "whether ye eat or drink, do all to the glory of God," [1339] aiming after true frugality, which the Lord also seems to me to have hinted at when He blessed the loaves and the cooked fishes with which He feasted the disciples, introducing a beautiful example of simple food. That fish then which, at the command of the Lord, Peter caught, points to digestible and God-given and moderate food. And by those who rise from the water to the bait of righteousness, He admonishes us to take away luxury and avarice, as the coin from the fish; in order that He might displace vainglory; and by giving the stater to the tax-gatherers, and "rendering to Cæsar the things which are Cæsar's," might preserve "to God the things which are God's." [1340] The stater is capable of other explanations not unknown to us, but the present is not a suitable occasion for their treatment. Let the mention we make for our present purpose suffice, as it is not unsuitable to the flowers of the Word; and we have often done this, drawing to the urgent point of the question the most beneficial fountain, in order to water those who have been planted by the Word. "For if it is lawful for me to partake of all things, yet all things are not expedient." [1341] For those that do all that is lawful, quickly fall into doing what is unlawful. And just as righteousness is not attained by avarice, nor temperance by excess; so neither is the regimen of a Christian formed by indulgence; for the table of truth is far from lascivious dainties. For though it was chiefly for men's sake that all things were made, yet it is not good to use all things, nor at all times. For the occasion, and the time, and the mode, and the intention, materially turn the balance with reference to what is useful, in the view of one who is rightly instructed; and this is suitable, and has influence in putting a stop to a life of gluttony, which wealth is prone to choose, not that wealth which sees clearly, but that abundance which makes a man blind with reference to gluttony. No one is poor as regards necessaries, and a man is never overlooked. For there is one God who feeds the fowls and the fishes, and, in a word, the irrational creatures; and not one thing whatever is wanting to them, though "they take no thought for their food." [1342] And we are better than they, being their lords, and more closely allied to God, as being wiser; and we were made, not that we might eat and drink, but that we might devote ourselves to the knowledge of God. "For the just man who eats is satisfied in his soul, but the belly of the wicked shall want," [1343] filled with the appetites of insatiable gluttony. Now lavish expense is adapted not for enjoyment alone, but also for social communication. Wherefore we must guard against those articles of food which persuade us to eat when we are not hungry, bewitching the appetite. For is there not within a temperate simplicity a wholesome variety of eatables? Bulbs, [1344] olives, certain herbs, milk, cheese, fruits, all kinds of cooked food without sauces; and if flesh is wanted, let roast rather than boiled be set down. Have you anything to eat here? said the Lord [1345] to the disciples after the resurrection; and they, as taught by Him to practice frugality, "gave Him a piece of broiled fish;" and having eaten before them, says Luke, He spoke to them what He spoke. And in addition to these, it is not to be overlooked that those who feed according to the Word are not debarred from dainties in the shape of honey-combs. For of articles of food, those are the most suitable which are fit for immediate use without fire, since they are readiest; and second to these are those which are simplest, as we said before. But those who bend around inflammatory tables, nourishing their own diseases, are ruled by a most lickerish demon, whom I shall not blush to call the Belly-demon, and the worst and most abandoned of demons. He is therefore exactly like the one who is called the Ventriloquist-demon. It is far better to be happy [1346] than to have a demon dwelling with us. And happiness is found in the practice of virtue. Accordingly, the apostle Matthew partook of seeds, and nuts, [1347] and vegetables, without flesh. And John, who carried temperance to the extreme, "ate locusts and wild honey." Peter abstained from swine; "but a trance fell on him," as is written in the Acts of the Apostles, "and he saw heaven opened, and a vessel let down on the earth by the four corners, and all the four-looted beasts and creeping things of the earth and the fowls of heaven in it; and there came a voice to him, Rise, and slay, and eat. And Peter said, Not so, Lord, for I have never eaten what is common or unclean. And the voice came again to him the second time, What God hath cleansed, call not thou common." [1348] The use of them is accordingly indifferent to us. "For not what entereth into the mouth defileth the man," [1349] but the vain opinion respecting uncleanness. For God, when He created man, said, "All things shall be to you for meat." [1350] "And herbs, with love, are better than a calf with fraud." [1351] This well reminds us of what was said above, that herbs are not love, but that our meals are to be taken with love; [1352] and in these the medium state is good. In all things, indeed, this is the case, and not least in the preparation made for feasting, since the extremes are dangerous, and middle courses good. And to be in no want of necessaries is the medium. For the desires which are in accordance with nature are bounded by sufficiency. The Jews had frugality enjoined on them by the law in the most systematic manner. For the Instructor, by Moses, deprived them of the use of innumerable things, adding reasons--the spiritual ones hidden; the carnal ones apparent, to which indeed they have trusted; in the case of some animals, because they did not part the hoof, and others because they did not ruminate their food, and others because alone of aquatic animals they were devoid of scales; so that altogether but a few were left appropriate for their food. And of those that he permitted them to touch, he prohibited such as had died, or were offered to idols, or had been strangled; for to touch these was unlawful. For since it is impossible for those who use dainties to abstain from partaking of them, he appointed the opposite mode of life, till he should break down the propensity to indulgence arising from habit. Pleasure has often produced in men harm and pain; and full feeding begets in the soul uneasiness, and forgetfulness, and foolishness. And they say that the bodies of children, when shooting up to their height, are made to grow right by deficiency in nourishment. For then the spirit, which pervades the body in order to its growth, is not checked by abundance of food obstructing the freedom of its course. Whence that truth-seeking philosopher Plato, fanning the spark of the Hebrew philosophy when condemning a life of luxury, says: "On my coming hither, the life which is here called happy, full of Italian and Syracusan tables, pleased me not by any means, [consisting as it did] in being filled twice a day, and never sleeping by night alone, and whatever other accessories attend the mode of life. For not one man under heaven, if brought up from his youth in such practices, will ever turn out a wise man, with however admirable a natural genius he may be endowed." For Plato was not unacquainted with David, who "placed the sacred ark in his city in the midst of the tabernacle;" and bidding all his subjects rejoice "before the Lord, divided to the whole host of Israel, man and woman, to each a loaf of bread, and baked bread, and a cake from the frying-pan." [1353] This was the sufficient sustenance of the Israelites. But that of the Gentiles was over-abundant. No one who uses it will ever study to become temperate, burying as he does his mind in his belly, very like the fish called ass, [1354] which, Aristotle says, alone of all creatures has its heart in its stomach. This fish Epicharmus the comic poet calls "monster-paunch." Such are the men who believe in their belly, "whose God is their belly, whose glory is in their shame, who mind earthly things." To them the apostle predicted no good when he said, "whose end is destruction." [1355] __________________________________________________________________ [1302] Prov. xxiii. 3. [1303] 1 Cor. vi. 13. [1304] 1 Cor. vi. 13. [1305] othen, an emendation for on. [1306] Love, or love-feast, a name applied by the ancients to public entertainments. [But surely he is here rebuking, with St. Jude (v. 12), abuses of the Christian agapæ by heretics and others.] [1307] Luke xiv. 8, 10. [1308] Luke xiv. 12, 13. [1309] Luke xiv. 16. [1310] 1 Cor. xiii. 7, 8. [1311] Luke xiv. 15. [1312] 1 Cor. xiii. 3. [1313] Rom. xiv. 16, 17. [1314] Wisd. vi. 17, 18. [1315] Wisd. xvi. 26. [1316] Deut. viii. 3; Matt. iv. 4. [1317] Isa. xxii. 13, 14. [1318] Ecclus. xviii. 32. [1319] Odyss., xi. 37. [1320] 1 Cor. x. 20. [1321] 1 Cor. viii. 7, 8. [1322] Matt. xv. 11. [1323] 1 Cor. viii. 8. [1324] Luke xv. 11. [1325] 1 Cor. x. 27. [1326] 1 Cor. x. 25. [1327] Rom. xiv. 3. [1328] Rom. xiv. 6. [1329] 1 Cor. viii. 13. [1330] 1 Cor. ix. 14. [1331] 1 Cor. viii. 6, 11, 12. [1332] 1 Cor. v. 11. [1333] Rom. xiv. 21. [1334] Rom. xiv. 20. [1335] [Clement seems to think this abuse was connected with the agapæ not--one might trust--with the Lord's supper.] [1336] 1 Cor. xi. 21, 22. [1337] 1 Cor. xi. 33, 34. [1338] Literally, "slave-manners," the conduct to be expected from slaves. [1339] 1 Cor. x. 31. [1340] Matt. xxii. 21. [1341] 1 Cor. x. 23. [1342] 1 Cor. x. 23. [1343] Prov. xiii. 5. [1344] A bulbous root, much prized in Greece, which grew wild. [1345] Luke xxiv. 41-44. [1346] A play here on the words eudaimon and daimon. [1347] akrodrua, hard-shelled fruits. [1348] Acts x. 10-15. [1349] Matt. xv. 11. [1350] Gen. ix. 2, 3. [1351] Prov. xv. 17. [1352] In allusion to the agapæ, or love-feasts. [1353] 2 Kings vi. 17-19, Septuagint: 2 Sam. vi. 17-19. A.V. [1354] onos, perhaps the hake or cod. [1355] Phil. iii. 19. __________________________________________________________________ Chapter II.--On Drinking. "Use a little wine," says the apostle to Timothy, who drank water, "for thy stomach's sake;" [1356] most properly applying its aid as a strengthening tonic suitable to a sickly body enfeebled with watery humours; and specifying "a little," lest the remedy should, on account of its quantity, unobserved, create the necessity of other treatment. The natural, temperate, and necessary beverage, therefore, for the thirsty is water. [1357] This was the simple drink of sobriety, which, flowing from the smitten rock, was supplied by the Lord to the ancient Hebrews. [1358] It was most requisite that in their wanderings they should be temperate. [1359] Afterwards the sacred vine produced the prophetic cluster. This was a sign to them, when trained from wandering to their rest; representing the great cluster the Word, bruised for us. For the blood of the grape--that is, the Word--desired to be mixed with water, as His blood is mingled with salvation. And the blood of the Lord is twofold. For there is the blood of His flesh, by which we are redeemed from corruption; and the spiritual, that by which we are anointed. And to drink the blood of Jesus, is to become partaker of the Lord's immortality; the Spirit being the energetic principle of the Word, as blood is of flesh. [1360] Accordingly, as wine is blended with water, [1361] so is the Spirit with man. And the one, the mixture of wine and water, nourishes to faith; while the other, the Spirit, conducts to immortality. And the mixture of both--of the water and of the Word--is called Eucharist, renowned and glorious grace; and they who by faith partake of it are sanctified both in body and soul. For the divine mixture, man, the Father's will has mystically compounded by the Spirit and the Word. For, in truth, the spirit is joined to the soul, which is inspired by it; and the flesh, by reason of which the Word became flesh, to the Word. I therefore admire those who have adopted an austere life, and who are fond of water, the medicine of temperance, and flee as far as possible from wine, shunning it as they would the danger of fire. [1362] It is proper, therefore, that boys and girls should keep as much as possible away from this medicine. For it is not right to pour into the burning season of life the hottest of all liquids--wine--adding, as it were, fire to fire. [1363] For hence wild impulses and burning lusts and fiery habits are kindled; and young men inflamed from within become prone to the indulgence of vicious propensities; so that signs of injury appear in their body, the members of lust coming to maturity sooner than they ought. The breasts and organs of generation, inflamed with wine, expand and swell in a shameful way, already exhibiting beforehand the image of fornication; and the body compels the wound of the soul to inflame, and shameless pulsations follow abundance, inciting the man of correct behaviour to transgression; and hence the voluptuousness of youth overpasses the bounds of modesty. And we must, as far as possible, try to quench the impulses of youth by removing the Bacchic fuel of the threatened danger; and by pouring the antidote to the inflammation, so keep down the burning soul, and keep in the swelling members, and allay the agitation of lust when it is already in commotion. And in the case of grown-up people, let those with whom it agrees sometimes partake of dinner, tasting bread only, and let them abstain wholly from drink; in order that their superfluous moisture may be absorbed and drunk up by the eating of dry food. For constant spitting and wiping off perspiration, and hastening to evacuations, is the sign of excess, from the immoderate use of liquids supplied in excessive quantity to the body. And if thirst come on, let the appetite be satisfied with a little water. For it is not proper that water should be supplied in too great profusion; in order that the food may not be drowned, but ground down in order to digestion; and this takes place when the victuals are collected into a mass, and only a small portion is evacuated. And, besides, it suits divine studies not to be heavy with wine. "For unmixed wine is far from compelling a man to be wise, much less temperate," according to the comic poet. But towards evening, about supper-time, wine may be used, when we are no longer engaged in more serious readings. Then also the air becomes colder than it is during the day; so that the failing natural warmth requires to be nourished by the introduction of heat. But even then it must only be a little wine that is to be used; for we must not go on to intemperate potations. Those who are already advanced in life may partake more cheerfully of the draught, to warm by the harmless medicine of the vine the chill of age, which the decay of time has produced. For old men's passions are not, for the most part, stirred to such agitation as to drive them to the shipwreck of drunkenness. For being moored by reason and time, as by anchors, they stand with greater ease the storm of passions which rushes down from intemperance. They also may be permitted to indulge in pleasantry at feasts. But to them also let the limit of their potations be the point up to which they keep their reason unwavering, their memory active, and their body unmoved and unshaken by wine. People in such a state are called by those who are skilful in these matters, acrothorakes. [1364] It is well, therefore, to leave off betimes, for fear of tripping. One Artorius, in his book On Long Life (for so I remember), thinks that drink should be taken only till the food be moistened, that we may attain to a longer life. It is fitting, then, that some apply wine by way of physic, for the sake of health alone, and others for purposes of relaxation and enjoyment. For first wine makes the man who has drunk it more benignant than before, more agreeable to his boon companions, kinder to his domestics, and more pleasant to his friends. But when intoxicated, he becomes violent instead. For wine being warm, and having sweet juices when duly mixed, dissolves the foul excrementitious matters by its warmth, and mixes the acrid and base humours with the agreeable scents. It has therefore been well said, "A joy of the soul and heart was wine created from the beginning, when drunk in moderate sufficiency." [1365] And it is best to mix the wine with as much water as possible, and not to have recourse to it as to water, and so get enervated to drunkenness, and not pour it in as water from love of wine. For both are works of God; and so the mixture of both, of water and of wine, conduces together to health, because life consists of what is necessary and of what is useful. With water, then, which is the necessary of life, and to be used in abundance, there is also to be mixed the useful. By an immoderate quantity of wine the tongue is impeded; the lips are relaxed; the eyes roll wildly, the sight, as it were, swimming through the quantity of moisture; and compelled to deceive, they think that everything is revolving round them, and cannot count distant objects as single. "And, in truth, methinks I see two suns," [1366] said the Theban old man in his cups. For the sight, being disturbed by the heat of the wine, frequently fancies the substance of one object to be manifold. And there is no difference between moving the eye or the object seen. For both have the same effect on the sight, which, on account of the fluctuation, cannot accurately obtain a perception of the object. And the feet are carried from beneath the man as by a flood, and hiccuping and vomiting and maudlin nonsense follow; "for every intoxicated man," according to the tragedy, [1367] -- "Is conquered by anger, and empty of sense, And likes to pour forth much silly speech; And is wont to hear unwillingly, What evil words he with his will hath said." And before tragedy, Wisdom cried, "Much wine drunk abounds in irritation and all manner of mistakes." [1368] Wherefore most people say that you ought to relax over your cups, and postpone serious business till morning. I however think that then especially ought reason to be introduced to mix in the feast, to act the part of director (pædagogue) to wine-drinking, lest conviviality imperceptibly degenerate to drunkenness. For as no sensible man ever thinks it requisite to shut his eyes before going to sleep, so neither can any one rightly wish reason to be absent from the festive board, or can well study to lull it asleep till business is begun. But the Word can never quit those who belong to Him, not even if we are asleep; for He ought to be invited even to our sleep. [1369] For perfect wisdom, which is knowledge of things divine and human, which comprehends all that relates to the oversight of the flock of men, becomes, in reference to life, art; and so, while we live, is constantly, with us, always accomplishing its own proper work, the product of which is a good life. But the miserable wretches who expel temperance from conviviality, think excess in drinking to be the happiest life; and their life is nothing but revel, debauchery, baths, excess, urinals, idleness, drink. You may see some of them, half-drunk, staggering, with crowns round their necks like wine jars, vomiting drink on one another in the name of good fellowship; and others, full of the effects of their debauch, dirty, pale in the face, livid, and still above yesterday's bout pouring another bout to last till next morning. It is well, my friends, it is well to make our acquaintance with this picture at the greatest possible distance from it, and to frame ourselves to what is better, dreading lest we also become a like spectacle and laughing-stock to others. It has been appropriately said, "As the furnace proveth the steel blade in the process of dipping, so wine proveth the heart of the haughty." [1370] A debauch is the immoderate use of wine, intoxication the disorder that results from such use; crapulousness (kraipale) is the discomfort and nausea that follow a debauch; so called from the head shaking (kara pallein). Such a life as this (if life it must be called, which is spent in idleness, in agitation about voluptuous indulgences, and in the hallucinations of debauchery) the divine Wisdom looks on with contempt, and commands her children, "Be not a wine-bibber, nor spend your money in the purchase of flesh; for every drunkard and fornicator shall come to beggary, and every sluggard shall be clothed in tatters and rags." [1371] For every one that is not awake to wisdom, but is steeped in wine, is a sluggard. "And the drunkard," he says, "shall be clothed in rags, and be ashamed of his drunkenness in the presence of onlookers." [1372] For the wounds of the sinner are the rents of the garment of the flesh, the holes made by lusts, through which the shame of the soul within is seen--namely sin, by reason of which it will not be easy to save the garment, that has been torn away all round, that has rotted away in many lusts, and has been rent asunder from salvation. So he adds these most monitory words. "Who has woes, who has clamour, who has contentions, who has disgusting babblings, who has unavailing remorse?" [1373] You see, in all his raggedness, the lover of wine, who despises the Word Himself, and has abandoned and given himself to drunkenness. You see what threatening Scripture has pronounced against him. And to its threatening it adds again: "Whose are red eyes? Those, is it not, who tarry long at their wine, and hunt out the places where drinking goes on?" Here he shows the lover of drink to be already dead to the Word, by the mention of the bloodshot eyes,--a mark which appears on corpses, announcing to him death in the Lord. For forgetfulness of the things which tend to true life turns the scale towards destruction. With reason therefore, the Instructor, in His solicitude for our salvation, forbids us, "Drink not wine to drunkenness." Wherefore? you will ask. Because, says He, "thy mouth will then speak perverse things, and thou liest down as in the heart of the sea, and as the steersman of a ship in the midst of huge billows." Hence, too, poetry comes to our help, and says:-- "Let wine which has strength equal to fire come to men. Then will it agitate them, as the north or south wind agitates the Libyan waves." And further:-- "Wine wandering in speech shows all secrets. Soul-deceiving wine is the ruin of those who drink it." And so on. You see the danger of shipwreck. The heart is drowned in much drink. The excess of drunkenness is compared to the danger of the sea, in which when the body has once been sunken like a ship, it descends to the depths of turpitude, overwhelmed in the mighty billows of wine; and the helmsman, the human mind, is tossed about on the surge of drunkenness, which swells aloft; and buried in the trough of the sea, is blinded by the darkness of the tempest, having drifted away from the haven of truth, till, dashing on the rocks beneath the sea, it perishes, driven by itself into voluptuous indulgences. With reason, therefore, the apostle enjoins, "Be not drunk with wine, in which there is much excess;" by the term excess (asotia) intimating the inconsistence of drunkenness with salvation (to asoston). For if He made water wine at the marriage, He did not give permission to get drunk. He gave life to the watery element of the meaning of the law, filling with His blood the doer of it who is of Adam, that is, the whole world; supplying piety with drink from the vine of truth, the mixture of the old law and of the new word, in order to the fulfilment of the predestined time. The Scripture, accordingly, has named wine the symbol of the sacred blood; [1374] but reproving the base tippling with the dregs of wine, it says: "Intemperate is wine, and insolent is drunkenness." [1375] It is agreeable, therefore, to right reason, to drink on account of the cold of winter, till the numbness is dispelled from those who are subject to feel it; and on other occasions as a medicine for the intestines. For, as we are to use food to satisfy hunger, so also are we to use drink to satisfy thirst, taking the most careful precautions against a slip: "for the introduction of wine is perilous." And thus shall our soul be pure, and dry, and luminous; and the soul itself is wisest and best when dry. And thus, too, is it fit for contemplation, and is not humid with the exhalations, that rise from wine, forming a mass like a cloud. We must not therefore trouble ourselves to procure Chian wine if it is absent, or Ariousian when it is not at hand. For thirst is a sensation of want, and craves means suitable for supplying the want, and not sumptuous liquor. Importations of wines from beyond seas are for an appetite enfeebled by excess, where the soul even before drunkenness is insane in its desires. For there are the fragrant Thasian wine, and the pleasant-breathing Lesbian, and a sweet Cretan wine, and sweet Syracusan wine, and Mendusian, an Egyptian wine, and the insular Naxian, the "highly perfumed and flavoured," [1376] another wine of the land of Italy. These are many names. For the temperate drinker, one wine suffices, the product of the cultivation of the one God. For why should not the wine of their own country satisfy men's desires, unless they were to import water also, like the foolish Persian kings? The Choaspes, a river of India so called, was that from which the best water for drinking--the Choaspian--was got. As wine, when taken, makes people lovers of it, so does water too. The Holy Spirit, uttering His voice by Amos, pronounces the rich to be wretched on account of their luxury: [1377] "Those that drink strained wine, and recline on an ivory couch," he says; and what else similar he adds by way of reproach. Especial regard is to be paid to decency [1378] (as the myth represents Athene, whoever she was, out of regard to it, giving up the pleasure of the flute because of the unseemliness of the sight): so that we are to drink without contortions of the face, not greedily grasping the cup, nor before drinking making the eyes roll with unseemly motion; nor from intemperance are we to drain the cup at a draught; nor besprinkle the chin, nor splash the garments while gulping down all the liquor at once,--our face all but filling the bowl, and drowned in it. For the gurgling occasioned by the drink rushing with violence, and by its being drawn in with a great deal of breath, as if it were being poured into an earthenware vessel, while the throat makes a noise through the rapidity of ingurgitation, is a shameful and unseemly spectacle of intemperance. In addition to this, eagerness in drinking is a practice injurious to the partaker. Do not haste to mischief, my friend. Your drink is not being taken from you. It is given you, and waits you. Be not eager to burst, by draining it down with gaping throat. Your thirst is satiated, even if you drink slower, observing decorum, by taking the beverage in small portions, in an orderly way. For that which intemperance greedily seizes, is not taken away by taking time. "Be not mighty," he says, "at wine; for wine has overcome many." [1379] The Scythians, the Celts, the Iberians, and the Thracians, all of them warlike races, are greatly addicted to intoxication, and think that it is an honourable, happy pursuit to engage in. But we, the people of peace, feasting for lawful enjoyment, not to wantonness, drink sober cups of friendship, that our friendships may be shown in a way truly appropriate to the name. In what manner do you think the Lord drank when He became man for our sakes? As shamelessly as we? Was it not with decorum and propriety? Was it not deliberately? For rest assured, He Himself also partook of wine; for He, too, was man. And He blessed the wine, saying, "Take, drink: this is my blood"--the blood of the vine. [1380] He figuratively calls the Word "shed for many, for the remission of sins"--the holy stream of gladness. And that he who drinks ought to observe moderation, He clearly showed by what He taught at feasts. For He did not teach affected by wine. And that it was wine which was the thing blessed, He showed again, when He said to His disciples, "I will not drink of the fruit of this vine, till I drink it with you in the kingdom of my Father." [1381] But that it was wine which was drunk by the Lord, He tells us again, when He spake concerning Himself, reproaching the Jews for their hardness of heart: "For the Son of man," He says, "came, and they say, Behold a glutton and a wine-bibber, a friend of publicans." [1382] Let this be held fast by us against those that are called Encratites. But women, making a profession, forsooth, of aiming at the graceful, that their lips may not be rent apart by stretching them on broad drinking cups, and so widening the mouth, drinking in an unseemly way out of alabastra quite too narrow: in the mouth, throw back their heads and bare their necks indecently, as I think; and distending the throat in swallowing, gulp down the liquor as if to make bare all they can to their boon companions; and drawing hiccups like men, or rather like slaves, revel in luxurious riot. For nothing disgraceful is proper for man, who is endowed with reason; much less for woman to whom it brings modesty even to reflect of what nature she is. "An intoxicated woman is great wrath," it is said, as if a drunken woman were the wrath of God. Why? "Because she will not conceal her shame." [1383] For a woman is quickly drawn down to licentiousness, if she only set her choice on pleasures. And we have not prohibited drinking from alabastra; but we forbid studying to drink from them alone, as arrogant; counselling women to use with indifference what comes in the way, and cutting up by the roots the dangerous appetites that are in them. Let the rush of air, then, which regurgitates so as to produce hiccup, be emitted silently. But by no manner of means are women to be allotted to uncover and exhibit any part of their person, lest both fall,--the men by being excited to look, they by drawing on themselves the eyes of the men. But always must we conduct ourselves as in the Lord's presence, lest He say to us, as the apostle in indignation said to the Corinthians, "When ye come together, this is not to eat the Lord's supper." [1384] To me, the star called by the mathematicians Acephalus (headless), which is numbered before the wandering star, his head resting on his breast, seems to be a type of the gluttonous, the voluptuous, and those that are prone to drunkenness. For in such [1385] the faculty of reasoning is not situated in the head, but among the intestinal appetites, enslaved to lust and anger. For just as Elpenor broke his neck through intoxication, [1386] so the brain, dizzied by drunkenness, falls down from above, with a great fall to the liver and the heart, that is, to voluptuousness and anger: as the sons of the poets say Hephæstus was hurled by Zeus from heaven to earth. [1387] "The trouble of sleeplessness, and bile, and cholic, are with an insatiable man," it is said. [1388] Wherefore also Noah's intoxication was recorded in writing, that, with the clear and written description of his transgression before us, we might guard with all our might against drunkenness. For which cause they who covered the shame [1389] of his drunkenness are blessed by the Lord. The Scripture accordingly, giving a most comprehensive compend, has expressed all in one word: "To an instructed man sufficiency is wine, and he will rest in his bed." [1390] __________________________________________________________________ [1356] 1 Tim. v. 23. [1357] [This remarkable chapter seems to begin with the author's recollections of Pindar (ariston men udor), but to lay down very justly the Scriptural ideas of temperance and abstinence.] [1358] Ex. xvii.; Num. xx. [1359] [Clement reckons only two classes as living faithfully with respect to drink, the abstinent and the totally abstinent.] [1360] [This seems Clement's exposition of St. John (vi. 63), and a clear statement as to the Eucharist, which he pronounces spiritual food.] [1361] [A plain reference to the use of the mixed cup in the Lord's supper.] [1362] [If the temperate do well, he thinks, the abstinent do better; but nobody is temperate who does not often and habitually abstain.] [1363] [A very important principle; for, if wine be "the milk of age," the use of it in youth deprives age of any benefit from its sober use]. [1364] The exact derivation of acrothorakes is matter of doubt. But we have the authority of Aristotle and Erotian for believing that is was applied to those who were slightly drunk. Some regard the clause here as an interpolation. [1365] Ecclus. xxxi. 27. [1366] Pentheus in Euripides, Bacch., 918. [1367] Attributed to Sophocles. [1368] Ecclus. xxxi. 29. [1369] [A beautiful maxim, and proving the habit of early Christians to use completory prayers. This the drunkard is in no state to do.] [1370] Ecclus. xxxi. 26. [1371] Prov. xxiii. 20. [1372] Prov. xxiii. 21. [1373] Prov. xxiii. 29, 30. [1374] [A passage not to be overlooked. Greek, mustikon sumbolon.] [1375] Prov. xx. 1. [1376] anthosmias. Some suppose the word to be derived from the name of a town: "The Anthosmian." [1377] Amos vi. 4, 6. [1378] [Here Clement satirizes heathen manners, and quote Athene, to shame Christians who imitate them.] [1379] Ecclus. xxxi. 25. [1380] [The blood of the vine is Christ's blood. According to Clement, then, it remains in the Eucharist unchanged.] [1381] Mark xvi. 25; Matt. xxvi. 29. [This also is a noteworthy use of the text.] [1382] Matt. xi. 19. [1383] Ecclus. xxvi. 8. [1384] 1 Cor. xi. 20. [Clement has already hinted his opinion, that this referred to a shameful custom of the Corinthians to let an agape precede the Eucharist; an abuse growing out of our Lord's eating of the Passover before he instituted the Eucharist.] [1385] toutois, an emendation for touto. [1386] Odyss., xi. 65. [1387] Iliad, i. 591. [1388] Ecclus. xxxi. 20. [1389] Shem and Japheth. [1390] see Ecclus. xxxi. 19, where, however, we have a different reading. __________________________________________________________________ Chapter III.--On Costly Vessels. And so the use of cups made of silver and gold, and of others inlaid with precious stones, is out of place, being only a deception of the vision. For if you pour any warm liquid into them, the vessels becoming hot, to touch them is painful. On the other hand, if you pour in what is cold, the material changes its quality, injuring the mixture, and the rich potion is hurtful. Away, then, with Thericleian cups and Antigonides, and Canthari, and goblets, and Lepastæ, [1391] and the endless shapes of drinking vessels, and wine-coolers, and wine-pourers also. For, on the whole, gold and silver, both publicly and privately, are an invidious possession when they exceed what is necessary, seldom to be acquired, difficult to keep, and not adapted for use. The elaborate vanity, too, of vessels in glass chased, more apt to break on account of the art, teaching us to fear while we drink, is to be banished from our well-ordered constitution. And silver couches, and pans and vinegar-saucers, and trenchers and bowls; and besides these, vessels of silver and gold, some for serving food, and others for other uses which I am ashamed to name, of easily cleft cedar and thyine wood, and ebony, and tripods fashioned of ivory, and couches with silver feet and inlaid with ivory, and folding-doors of beds studded with gold and variegated with tortoise-shell, and bed-clothes of purple and other colours difficult to produce, proofs of tasteless luxury, cunning devices of envy and effeminacy,--are all to be relinquished, as having nothing whatever worth our pains. "For the time is short," as says the apostle. This then remains that we do not make a ridiculous figure, as some are seen in the public spectacles outwardly anointed strikingly for imposing effect, but wretched within. Explaining this more clearly, he adds, "It remains that they that have wives be as though they had none, and they that buy as though they possessed not." [1392] And if he speaks thus of marriage, in reference to which God says, "Multiply," how do you not think that senseless display is by the Lord's authority to be banished? Wherefore also the Lord says, "Sell what thou hast, and give to the poor; and come, follow me." [1393] Follow God, stripped of arrogance, stripped of fading display, possessed of that which is thine, which is good, what alone cannot be taken away--faith towards God, confession towards Him who suffered, beneficence towards men, which is the most precious of possessions. For my part, I approve of Plato, who plainly lays it down as a law, that a man is not to labour for wealth of gold or silver, nor to possess a useless vessel which is not for some necessary purpose, and moderate; so that the same thing may serve for many purposes, and the possession of a variety of things may be done away with. Excellently, therefore, the Divine Scripture, addressing boasters and lovers of their own selves, says, "Where are the rulers of the nations, and the lords of the wild beasts of the earth, who sport among the birds of heaven, who treasured up silver and gold, in whom men trusted, and there was no end of their substance, who fashioned silver and gold, and were full of care? There is no finding of their works. They have vanished, and gone down to Hades." [1394] Such is the reward of display. For though such of us as cultivate the soil need a mattock and plough, none of us will make a pickaxe of silver or a sickle of gold, but we employ the material which is serviceable for agriculture, not what is costly. What prevents those who are capable of considering what is similar from entertaining the same sentiments with respect to household utensils, of which let use, not expense, be the measure? For tell me, does the table-knife not cut unless it be studded with silver, and have its handle made of ivory? Or must we forge Indian steel in order to divide meat, as when we call for a weapon for the fight? What if the basin be of earthenware? will it not receive the dirt of the hands? or the footpan the dirt of the foot? Will the table that is fashioned with ivory feet be indignant at bearing a three-halfpenny loaf? Will the lamp not dispense light because it is the work of the potter, not of the goldsmith? I affirm that truckle-beds afford no worse repose than the ivory couch; and the goatskin coverlet being amply sufficient to spread on the bed, there is no need of purple or scarlet coverings. Yet to condemn, notwithstanding, frugality, through the stupidity of luxury, the author of mischief, what a prodigious error, what senseless conceit! See. The Lord ate from a common bowl, and made the disciples recline on the grass on the ground, and washed their feet, girded with a linen towel--He, the lowly-minded God, and Lord of the universe. He did not bring down a silver foot-bath from heaven. He asked to drink of the Samaritan woman, who drew the water from the well in an earthenware vessel, not seeking regal gold, but teaching us how to quench thirst easily. For He made use, not extravagance His aim. And He ate and drank at feasts, not digging metals from the earth, nor using vessels of gold and silver, that is, vessels exhaling the odour of rust--such fumes as the rust of smoking [1395] metal gives off. For in fine, in food, and clothes, and vessels, and everything else belonging to the house, I say comprehensively, that one must follow the institutions of the Christian [1396] man, as is serviceable and suitable to one's person, age, pursuits, time of life. For it becomes those that are servants of one God, that their possessions and furniture should exhibit the tokens of one beautiful [1397] life; and that each individually should be seen in faith, which shows no difference, practising all other things which are conformable to this uniform mode of life, and harmonious with this one scheme. What we acquire without difficulty, and use with ease, we praise, keep easily, and communicate freely. The things which are useful are preferable, and consequently cheap things are better than dear. In fine, wealth, when not properly governed, is a stronghold of evil, about which many casting their eyes, they will never reach the kingdom of heaven, sick for the things of the world, and living proudly through luxury. But those who are in earnest about salvation must settle this beforehand in their mind, "that all that we possess is given to us for use, and use for sufficiency, which one may attain to by a few things." For silly are they who, from greed, take delight in what they have hoarded up. "He that gathereth wages," it is said, "gathereth into a bag with holes." [1398] Such is he who gathers corn and shuts it up; and he who giveth to no one, becomes poorer. It is a farce, and a thing to make one laugh outright, for men to bring in silver urinals and crystal vases de nuit, as they usher in their counsellors, and for silly rich women to get gold receptacles for excrements made; so that being rich, they cannot even ease themselves except in superb way. I would that in their whole life they deemed gold fit for dung. But now love of money is found to be the stronghold of evil, which the apostle says "is the root of all evils, which, while some coveted, they have erred from the faith, and pierced themselves through with many sorrows." [1399] But the best riches is poverty of desires; and the true magnanimity is not to be proud of wealth, but to despise it. Boasting about one's plate is utterly base. For it is plainly wrong to care much about what any one who likes may buy from the market. But wisdom is not bought with coin of earth, nor is it sold in the market-place, but in heaven. And it is sold for true coin, the immortal Word, the regal gold. __________________________________________________________________ [1391] Limpet-shaped cups. [On this chapter consult Kaye, p. 74.] [1392] 1 Cor. vii. 29, 30. [1393] Matt. xix. 21. [1394] Baruch iii. 16-19. [1395] Or, proud. [1396] [See Elucidation I. enstasesin tou Christianou.] [1397] kalou. [1398] Hag. i. 6. [1399] 1 Tim. vi. 10. __________________________________________________________________ Chapter IV.--How to Conduct Ourselves at Feasts. Let revelry keep away from our rational entertainments, and foolish vigils, too, that revel in intemperance. For revelry is an inebriating pipe, the chain [1400] of an amatory bridge, that is, of sorrow. And let love, and intoxication, and senseless passions, be removed from our choir. Burlesque singing is the boon companion of drunkenness. A night spent over drink invites drunkenness, rouses lust, and is audacious in deeds of shame. For if people occupy their time with pipes, and psalteries, and choirs, and dances, and Egyptian clapping of hands, and such disorderly frivolities, they become quite immodest and intractable, beat on cymbals and drums, and make a noise on instruments of delusion; for plainly such a banquet, as seems to me, is a theatre of drunkenness. For the apostle decrees that, "putting off the works of darkness, we should put on the armour of light, walking honestly as in the day, not spending our time in rioting and drunkenness, in chambering and wantonness." [1401] Let the pipe be resigned to the shepherds, and the flute to the superstitious who are engrossed in idolatry. For, in truth, such instruments are to be banished from the temperate banquet, being more suitable to beasts than men, and the more irrational portion of mankind. For we have heard of stags being charmed by the pipe, and seduced by music into the toils, when hunted by the huntsmen. And when mares are being covered, a tune is played on the flute--a nuptial song, as it were. And every improper sight and sound, to speak in a word, and every shameful sensation of licentiousnes--which, in truth, is privation of sensation--must by all means be excluded; and we must be on our guard against whatever pleasure titillates eye and ear, and effeminates. For the various spells of the broken strains and plaintive numbers of the Carian muse corrupt men's morals, drawing to perturbation of mind, by the licentious and mischievous art of music. [1402] The Spirit, distinguishing from such revelry the divine service, sings, "Praise Him with the sound of trumpet;" for with sound of trumpet He shall raise the dead. "Praise Him on the psaltery;" for the tongue is the psaltery of the Lord. "And praise Him on the lyre." [1403] By the lyre is meant the mouth struck by the Spirit, as it were by a plectrum. "Praise with the timbrel and the dance," refers to the Church meditating on the resurrection of the dead in the resounding skin. "Praise Him on the chords and organ." Our body He calls an organ, and its nerves are the strings, by which it has received harmonious tension, and when struck by the Spirit, it gives forth human voices. "Praise Him on the clashing cymbals." He calls the tongue the cymbal of the mouth, which resounds with the pulsation of the lips. Therefore He cried to humanity, "Let every breath praise the Lord," because He cares for every breathing thing which He hath made. For man is truly a pacific instrument; while other instruments, if you investigate, you will find to be warlike, inflaming to lusts, or kindling up amours, or rousing wrath. In their wars, therefore, the Etruscans use the trumpet, the Arcadians the pipe, the Sicilians the pectides, the Cretans the lyre, the Lacedæmonians the flute, the Thracians the horn, the Egyptians the drum, and the Arabians the cymbal. The one instrument of peace, the Word alone by which we honour God, is what we employ. We no longer employ the ancient psaltery, and trumpet, and timbrel, and flute, which those expert in war and contemners of the fear of God were wont to make use of also in the choruses at their festive assemblies; that by such strains they might raise their dejected minds. But let our genial feeling in drinking be twofold, in accordance with the law. For "if thou shalt love the Lord thy God," and then "thy neighbour," let its first manifestation be towards God in thanksgiving and psalmody, and the second toward our neighbour in decorous fellowship. For says the apostle, "Let the Word of the Lord dwell in you richly." [1404] And this Word suits and conforms Himself to seasons, to persons, to places. In the present instance He is a guest with us. For the apostle adds again, "Teaching and admonishing one another in all wisdom, in psalms, and hymns, and spiritual songs, singing with grace in your heart to God." And again, "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and His Father." This is our thankful revelry. And even if you wish to sing and play to the harp or lyre, there is no blame. [1405] Thou shalt imitate the righteous Hebrew king in his thanksgiving to God. "Rejoice in the Lord, ye righteous; praise is comely to the upright," [1406] says the prophecy. "Confess to the Lord on the harp; play to Him on the psaltery of ten strings. Sing to Him a new song." And does not the ten-stringed psaltery indicate the Word Jesus, who is manifested by the element of the decad? And as it is befitting, before partaking of food, that we should bless the Creator of all; so also in drinking it is suitable to praise Him on partaking of His creatures. [1407] For the psalm is a melodious and sober blessing. The apostle calls the psalm "a spiritual song." [1408] Finally, before partaking of sleep, it is a sacred duty to give thanks to God, having enjoyed His grace and love, and so go straight to sleep. [1409] "And confess to Him in songs of the lips," he says, "because in His command all His good pleasure is done, and there is no deficiency in His salvation." [1410] Further, among the ancient Greeks, in their banquets over the brimming cups, a song was sung called a skolion, after the manner of the Hebrew psalms, all together raising the pæan with the voice, and sometimes also taking turns in the song while they drank healths round; while those that were more musical than the rest sang to the lyre. But let amatory songs be banished far away, and let our songs be hymns to God. "Let them praise," it is said, "His name in the dance, and let them play to Him on the timbrel and psaltery." [1411] And what is the choir which plays? The Spirit will show thee: "Let His praise be in the congregation (church) of the saints; let them be joyful in their King." [1412] And again he adds, "The Lord will take pleasure in His people." [1413] For temperate harmonies [1414] are to be admitted; but we are to banish as far as possible from our robust mind those liquid harmonies, which, through pernicious arts in the modulations of tones, train to effeminacy and scurrility. But grave and modest strains say farewell to the turbulence of drunkenness. [1415] Chromatic harmonies are therefore to be abandoned to immodest revels, and to florid and meretricious music. __________________________________________________________________ [1400] The reading halusis is here adopted. The passage is obscure. [1401] Rom. xiii. 12, 13. [1402] [He distinguishes between the lewd music of Satanic odes (Tatian, cap. xxxiii. p. 79, supra), and another art of music of which he will soon speak.] [1403] Ps. cl. 3, 5. [1404] Col. iii. 16. [1405] [Here instrumental music is allowed, though he turns everything into a type.] [1406] Ps. xxxiii. 1-3. [1407] [Even the heathen had such forms. The Christian grace before and after meat is here recognised as a matter of course. 1 Tim. iv. 3, 4.] [1408] Eph. v. 19; Col. iii. 16. [1409] [Besides the hymn on lighting the lamps, he notes completory prayer at bedtime.] [1410] Wisd. Sirach (Ecclus.) xxxix. 15, 16. [1411] Ps. cxlix. 3. [1412] Ps. cxlix. 1, 2. [1413] Ps. clxix. 4. [1414] [Observe the contrast between the modest harmonies he praises, and the operatic strains he censures. Yet modern Christians delight in these florid and meretricious compositions, and they have intruded into the solemnities of worship. In Europe, dramatic composers of a sensual school have taken possession of the Latin ceremonial.] [1415] [On gluttony and drinking, our author borrows much from Plato. Kaye, p. 74.] __________________________________________________________________ Chapter V.--On Laughter. People who are imitators of ludicrous sensations, or rather of such as deserve derision, are to be driven from our polity. [1416] For since all forms of speech flow from mind and manners, ludicrous expressions could not be uttered, did they not proceed from ludicrous practices. For the saying, "It is not a good tree which produces corrupt fruit, nor a corrupt tree which produces good fruit," [1417] is to be applied in this case. For speech is the fruit of the mind. If, then, wags are to be ejected from our society, we ourselves must by no manner of means be allowed to stir up laughter. For it were absurd to be found imitators of things of which we are prohibited to be listeners; and still more absurd for a man to set about making himself a laughing-stock, that is, the butt of insult and derision. For if we could not endure to make a ridiculous figure, such as we see some do in processions, how could we with any propriety bear to have the inner man made a ridiculous figure of, and that to one's face? Wherefore we ought never of our own accord to assume a ludicrous character. And how, then, can we devote ourselves to being and appearing ridiculous in our conversation, thereby travestying speech, which is the most precious of all human endowments? It is therefore disgraceful to set one's self to do this; since the conversation of wags of this description is not fit for our ears, inasmuch as by the very expressions used it familiarizes us with shameful actions. [1418] Pleasantry is allowable, not waggery. Besides, even laughter must be kept in check; for when given vent to in the right manner it indicates orderliness, but when it issues differently it shows a want of restraint. For, in a word, whatever things are natural to men we must not eradicate from them, but rather impose on them limits and suitable times. For man is not to laugh on all occasions because he is a laughing animal, any more than the horse neighs on all occasions because he is a neighing animal. But as rational beings, we are to regulate ourselves suitably, harmoniously relaxing the austerity and over-tension of our serious pursuits, not inharmoniously breaking them up altogether. For the seemly relaxation of the countenance in a harmonious manner--as of a musical instrument--is called a smile. So also is laughter on the face of well-regulated men termed. But the discordant relaxation of countenance in the case of women is called a giggle, and is meretricious laughter; in the case of men, a guffaw, and is savage and insulting laughter. "A fool raises his voice in laughter," [1419] says the Scripture; but a clever man smiles almost imperceptibly. The clever man in this case he calls wise, inasmuch as he is differently affected from the fool. But, on the other hand, one needs not be gloomy, only grave. For I certainly prefer a man to smile who has a stern countenance than the reverse; for so his laughter will be less apt to become the object of ridicule. Smiling even requires to be made the subject of discipline. If it is at what is disgraceful, we ought to blush rather than smile, lest we seem to take pleasure in it by sympathy; if at what is painful, it is fitting to look sad rather than to seem pleased. For to do the former is a sign of rational human thought; the other infers suspicion of cruelty. We are not to laugh perpetually, for that is going beyond bounds; nor in the presence of elderly persons, or others worthy of respect, unless they indulge in pleasantry for our amusement. Nor are we to laugh before all and sundry, nor in every place, nor to every one, nor about everything. For to children and women especially laughter is the cause of slipping into scandal. And even to appear stern serves to keep those about us at their distance. For gravity can ward off the approaches of licentiousness by a mere look. All senseless people, to speak in a word, wine "Commands both to laugh luxuriously and to dance," changing effeminate manners to softness. We must consider, too, how consequently freedom of speech leads impropriety on to filthy speaking. "And he uttered a word which had been better unsaid." [1420] Especially, therefore, in liquor crafty men's characters are wont to be seen through, stripped as they are of their mask through the caitiff licence of intoxication, through which reason, weighed down in the soul itself by drunkenness, is lulled to sleep, and unruly passions are roused, which overmaster the feebleness of the mind. __________________________________________________________________ [1416] Or, society. [1417] Matt. vii. 18; Luke vi. 43. [1418] [Our author is a terrible satirist; but it is instructive to see Christianity thus prescribing the minor morals, and banishing pagan brutality with holy scorn.] [1419] Ecclus. xxi. 20. [1420] Odyss., xiv. 463-466. __________________________________________________________________ Chapter VI.--On Filthy Speaking. From filthy speaking we ourselves must entirely abstain, and stop the mouths of those who practice it by stern looks and averting the face, and by what we call making a mock of one: often also by a harsher mode of speech. "For what proceedeth out of the mouth," He says, "defileth a man," [1421] --shows him to be unclean, and heathenish, and untrained, and licentious, and not select, and proper, and honourable, and temperate. [1422] And as a similar rule holds with regard to hearing and seeing in the case of what is obscene, the divine Instructor, following the same course with both, arrays those children who are engaged in the struggle in words of modesty, as ear-guards, so that the pulsation of fornication may not penetrate to the bruising of the soul; and He directs the eyes to the sight of what is honourable, saying that it is better to make a slip with the feet than with the eyes. This filthy speaking the apostle beats off, saying, "Let no corrupt communication proceed out of your mouth, but what is good." [1423] And again, "As becometh saints, let not filthiness be named among you, nor foolish talking, nor jesting, which things are not seemly, but rather giving of thanks." [1424] And if "he that calls his brother a fool be in danger of the judgment," what shall we pronounce regarding him who speaks what is foolish? Is it not written respecting such: "Whosoever shall speak an idle word, shall give an account to the Lord in the day of judgment?" [1425] And again, "By thy speech thou shalt be justified," He says, "and by thy speech thou shalt be condemned." [1426] What, then, are the salutary ear-guards, and what the regulations for slippery eyes? Conversations with the righteous, preoccupying and forearming the ears against those that would lead away from the truth. "Evil communications corrupt good manners," says Poetry. More nobly the apostle says, "Be haters of the evil; cleave to the good." [1427] For he who associates with the saints shall be sanctified. From shameful things addressed to the ears, and words and sights, we must entirely abstain. [1428] And much more must we keep pure from shameful deeds: on the one hand, from exhibiting and exposing parts of the body which we ought not; and on the other, from beholding what is forbidden. For the modest son could not bear to look on the shameful exposure of the righteous man; and modesty covered what intoxication exposed--the spectacle of the transgression of ignorance. [1429] No less ought we to keep pure from calumnious reports, to which the ears of those who have believed in Christ ought to be inaccessible. It is on this account, as appears to me, that the Instructor does not permit us to give utterance to aught unseemly, fortifying us at an early stage against licentiousness. For He is admirable always at cutting out the roots of sins, such as, "Thou shalt not commit adultery," by "Thou shalt not lust." [1430] For adultery is the fruit of lust, which is the evil root. And so likewise also in this instance the Instructor censures licence in names, and thus cuts off the licentious intercourse of excess. For licence in names produces the desire of being indecorous in conduct; and the observance of modesty in names is a training in resistance to lasciviousness. We have shown in a more exhaustive treatise, that neither in the names nor in the members to which appellations not in common use are applied, is there the designation of what is really obscene. For neither are knee and leg, and such other members, nor are the names applied to them, and the activity put forth by them, obscene. And even the pudenda are to be regarded as objects suggestive of modesty, not shame. It is their unlawful activity that is shameful, and deserving ignominy, and reproach, and punishment. For the only thing that is in reality shameful is wickedness, and what is done through it. In accordance with these remarks, conversation about deeds of wickedness is appropriately termed filthy [shameful] speaking, as talk about adultery and pæderasty and the like. Frivolous prating, too, is to be put to silence. [1431] "For," it is said, "in much speaking thou shalt not escape sin." [1432] "Sins of the tongue, therefore, shall be punished." "There is he who is silent, and is found wise; and there is he that is hated for much speech." [1433] But still more, the prater makes himself the object of disgust. "For he that multiplieth speech abominates his own soul." [1434] __________________________________________________________________ [1421] Matt. xv. 18. [1422] [May the young Christian who reads this passage learn to abhor all freedom of speech of this kind. This is a very precious chapter.] [1423] Eph. iv. 29. [1424] Eph. v. 3, 4. [1425] Matt. v. 22, xii. 36. [1426] Matt. xii. 37. [1427] Rom. xii. 9. [1428] [How then can Christians frequent theatrical shows, and listen to lewd and profane plays?] [1429] Gen. ix. 23. [1430] Ex. xx. 14, 17. [1431] [An example may not be out of place, as teaching how we may put such things to silence. "Since the ladies have withdrawn," said one, "I will tell a little anecdote." "But," interposed a dignified person, "let me ask you to count me as representing the ladies; for I am the husband of one of them, and should be sorry to hear what would degrade me in her estimation."] [1432] Prov. x. 19. [1433] Ecclus. xx. 5. [1434] Ecclus. xx. 8. __________________________________________________________________ Chapter VII.--Directions for Those Who Live Together. Let us keep away from us jibing, the originator of insult, from which strifes and contentions and enmities burst forth. Insult, we have said, is the servant of drunkenness. A man is judged, not from his deeds alone, but from his words. "In a banquet," it is said, "reprove not thy neighbour, nor say to him a word of reproach." [1435] For if we are enjoined especially to associate with saints, it is a sin to jibe at a saint: "For from the mouth of the foolish," says the Scripture, "is a staff of insult," [1436] --meaning by staff the prop of insult, on which insult leans and rests. Whence I admire the apostle, who, in reference to this, exhorts us not to utter "scurrilous nor unsuitable words." [1437] For if the assemblies at festivals take place on account of affection, and the end of a banquet is friendliness towards those who meet, and meat and drink accompany affection, how should not conversation be conducted in a rational manner, and puzzling people with questions be avoided from affection? For if we meet together for the purpose of increasing our good-will to each other, why should we stir up enmity by jibing? It is better to be silent than to contradict, and thereby add sin to ignorance. "Blessed," in truth, "is the man who has not made a slip with his mouth, and has not been pierced by the pain of sin;" [1438] or has repented of what he has said amiss, or has spoken so as to wound no one. On the whole, let young men and young women altogether keep away from such festivals, that they may not make a slip in respect to what is unsuitable. For things to which their ears are unaccustomed, and unseemly sights, inflame the mind, while faith within them is still wavering; and the instability of their age conspires to make them easily carried away by lust. Sometimes also they are the cause of others stumbling, by displaying the dangerous charms of their time of life. For Wisdom appears to enjoin well: "Sit not at all with a married woman, and recline not on the elbow with her;" [1439] that is, do not sup nor eat with her frequently. Wherefore he adds, "And do not join company with her in wine, lest thy heart incline to her, and by thy blood slide to ruin." [1440] For the licence of intoxication is dangerous, and prone to deflower. And he names "a married woman," because the danger is greater to him who attempts to break the connubial bond. But if any necessity arises, commanding the presence of married women, let them be well clothed--without by raiment, within by modesty. But as for such as are unmarried, it is the extremest scandal for them to be present at a banquet of men, especially men under the influence of wine. And let the men, fixing their eyes on the couch, and leaning without moving on their elbows, be present with their ears alone; and if they sit, let them not have their feet crossed, nor place one thigh on another, nor apply the hand to the chin. For it is vulgar not to bear one's self without support, and consequently a fault in a young man. And perpetually moving and changing one's position is a sign of frivolousness. It is the part of a temperate man also, in eating and drinking, to take a small portion, and deliberately, not eagerly, both at the beginning and during the courses, and to leave off betimes, and so show his indifference. "Eat," it is said, "like a man what is set before you. Be the first to stop for the sake of regimen; and, if seated in the midst of several people, do not stretch out your hand before them." [1441] You must never rush forward under the influence of gluttony; nor must you, though desirous, reach out your hand till some time, inasmuch as by greed one shows an uncontrolled appetite. Nor are you, in the midst of the repast, to exhibit yourselves hugging your food like wild beasts; nor helping yourselves to too much sauce, for man is not by nature a sauce-consumer, but a bread-eater. A temperate man, too, must rise before the general company, and retire quietly from the banquet. "For at the time for rising," it is said, "be not the last; haste home." [1442] The twelve, having called together the multitude of the disciples, said, "It is not meet for us to leave the word of God and serve tables." [1443] If they avoided this, much more did they shun gluttony. And the apostles themselves, writing to the brethren at Antioch, and in Syria and Cilicia, said: "It seemed good to the Holy Ghost, and to us, to lay upon you no other burden than these necessary things, to abstain from things offered to idols, and from blood, and from things strangled, and from fornication, from which, if you keep yourselves, ye shall do well." [1444] But we must guard against drunkenness as against hemlock; for both drag down to death. We must also check excessive laughter and immoderate tears. For often people under the influence of wine, after laughing immoderately, then are, I know not how, by some impulse of intoxication moved to tears; for both effiminacy and violence are discordant with the word. And elderly people, looking on the young as children, may, though but very rarely, be playful with them, joking with them to train them in good behaviour. For example, before a bashful and silent youth, one might by way of pleasantry speak thus: "This son of mine (I mean one who is silent) is perpetually talking." For a joke such as this enhances the youth's modesty, by showing the good qualities that belong to him playfully, by censure of the bad quantities, which do not. For this device is instructive, confirming as it does what is present by what is not present. Such, certainly, is the intention of him who says that a water-drinker and a sober man gets intoxicated and drunk. But if there are those who like to jest at people, we must be silent, and dispense with superfluous words like full cups. For such sport is dangerous. "The mouth of the impetuous approaches to contrition." [1445] "Thou shalt not receive a foolish report, nor shalt thou agree with an unjust person to be an unjust witness," [1446] neither in calumnies nor in injurious speeches, much less evil practices. I also should think it right to impose a limit on the speech of rightly regulated persons, who are impelled to speak to one who maintains a conversation with them. "For silence is the excellence of women, and the safe prize of the young; but good speech is characteristic of experienced, mature age. Speak, old man, at a banquet, for it is becoming to you. But speak without embarrassment, and with accuracy of knowledge. Youth, Wisdom also commands thee. Speak, if you must, with hesitation, on being twice asked; sum up your discourse in a few words." [1447] But let both speakers regulate their discourse according to just proportion. For loudness of utterance is most insane; while an inaudible utterance is characteristic of a senseless man, for people will not hear: the one is the mark of pusillanimity, the other of arrogance. Let contentiousness in words, for the sake of a useless triumph, be banished; for our aim is to be free from perturbation. Such is the meaning of the phrase, [1448] "Peace to thee." Answer not a word before you hear. An enervated voice is the sign of effeminacy. But modulation in the voice is characteristic of a wise man, who keeps his utterance from loudness, from drawling, from rapidity, from prolixity. For we ought not to speak long or much, nor ought we to speak frivolously. Nor must we converse rapidly and rashly. For the voice itself, so to speak, ought to receive its just dues; and those who are vociferous and clamorous ought to be silenced. For this reason, the wise Ulysses chastised Thersites with stripes:-- "Only Thersites, with unmeasured words, Of which he had good store, to rate the chiefs, Not over-seemly, but wherewith he thought To move the crowd to laughter, brawled aloud." [1449] "For dreadful in his destruction is a loquacious man." [1450] And it is with triflers as with old shoes: all the rest is worn away by evil; the tongue only is left for destruction. Wherefore Wisdom gives these most useful exhortations: "Do not talk trifles in the multitude of the elders." Further, eradicating frivolousness, beginning with God, it lays down the law for our regulation somewhat thus: "Do not repeat your words in your prayer." [1451] Chirruping and whistling, and sounds made through the fingers, by which domestics are called, being irrational signs, are to be given up by rational men. Frequent spitting, too, and violent clearing of the throat, and wiping one's nose at an entertainment, are to be shunned. For respect is assuredly to be had to the guests, lest they turn in disgust from such filthiness, which argues want of restraint. For we are not to copy oxen and asses, whose manger and dunghill are together. For many wipe their noses and spit even whilst supping. If any one is attacked with sneezing, just as in the case of hiccup, he must not startle those near him with the explosion, and so give proof of his bad breeding; but the hiccup is to be quietly transmitted with the expiration of the breath, the mouth being composed becomingly, and not gaping and yawning like the tragic masks. So the disturbance of hiccup may be avoided by making the respirations gently; for thus the threatening symptoms of the ball of wind will be dissipated in the most seemly way, by managing its egress so as also to conceal anything which the air forcibly expelled may bring up with it. To wish to add to the noises, instead of diminishing them, is the sign of arrogance and disorderliness. Those, too, who scrape their teeth, bleeding the wounds, are disagreeable to themselves and detestable to their neighbours. Scratching the ears and the irritation of sneezing are swinish itchings, and attend unbridled fornication. Both shameful sights and shameful conversation about them are to be shunned. Let the look be steady, and the turning and movement of the neck, and the motions of the hands in conversation, be decorous. In a word, the Christian is characterized by composure, tranquillity, calmness, and peace. [1452] __________________________________________________________________ [1435] Ecclus. xxxi. 31. [1436] Prov. xiv. 3. [1437] Eph. v. 4. [1438] Ecclus. xiv. 1. [1439] Ecclus. ix. 9. [i.e., reclining at the table.] [1440] Ecclus. ix. 9. [1441] Ecclus. xxxi. 16-18. [1442] Ecclus. xxxii. 11. [1443] Acts. vi. 2. [1444] Acts xv. 23, 28, 29. [1445] Prov. x. 14. [1446] Prov. xxiv. 28; Ex. xxiii. 1. [1447] Ecclus. xxxii. 3, 4, 8. [1448] [A primitive form of Christian salutation, borrowed from the great Example. John xx. 19.] [1449] Iliad, ii. 213. [1450] Ecclus. ix. 18. [1451] Ecclus. ix. 15. [1452] ["Against such there is no law." Emollit Mores, etc.] __________________________________________________________________ Chapter VIII.--On the Use of Ointments and Crowns. The use of crowns and ointments is not necessary for us; for it impels to pleasures and indulgences, especially on the approach of night. I know that the woman brought to the sacred supper "an alabaster box of ointment," [1453] and anointed the feet of the Lord, and refreshed Him; and I know that the ancient kings of the Hebrews were crowned with gold and precious stones. But the woman not having yet received the Word (for she was still a sinner), honoured the Lord with what she thought the most precious thing in her possession--the ointment; and with the ornament of her person, with her hair, she wiped off the superfluous ointment, while she expended on the Lord tears of repentance: "wherefore her sins are forgiven." [1454] This may be a symbol of the Lord's teaching, and of His suffering. For the feet anointed with fragrant ointment mean divine instruction travelling with renown to the ends of the earth. "For their sound hath gone forth to the ends of the earth." [1455] And if I seem not to insist too much, the feet of the Lord which were anointed are the apostles, having, according to prophecy, received the fragrant unction of the Holy Ghost. Those, therefore, who travelled over the world and preached the Gospel, are figuratively called the feet of the Lord, of whom also the Holy Spirit foretells in the psalm, "Let us adore at the place where His feet stood," [1456] that is, where the apostles, His feet, arrived; since, preached by them, He came to the ends of the earth. And tears are repentance; and the loosened hair proclaimed deliverance from the love of finery, and the affliction in patience which, on account of the Lord, attends preaching, the old vainglory being done away with by reason of the new faith. [1457] Besides, it shows the Lord's passion, if you understand it mystically thus: the oil (elaion) is the Lord Himself, from whom comes the mercy (eleos) which reaches us. But the ointment, which is adulterated oil, is the traitor Judas, by whom the Lord was anointed on the feet, being released from His sojourn in the world. For the dead are anointed. And the tears are we repentant sinners, who have believed in Him, and to whom He has forgiven our sins. And the dishevelled hair is mourning Jerusalem, the deserted, for whom the prophetic lamentations were uttered. The Lord Himself shall teach us that Judas the deceitful is meant: "He that dippeth with Me in the dish, the same shall betray Me." [1458] You see the treacherous guest, and this same Judas betrayed the Master with a kiss. For he was a hypocrite, giving a treacherous kiss, in imitation of another hypocrite of old. And He reproves that people respecting whom it was said, "This people honour Me with their lips; but their heart is far from Me." [1459] It is not improbable, therefore, that by the oil He means that disciple to whom was shown mercy, and by the tainted and poisoned oil the traitor. This was, then, what the anointed feet prophesied--the treason of Judas, when the Lord went to His passion. And the Saviour Himself washing the feet of the disciples, [1460] and despatching them to do good deeds, pointed out their pilgrimage for the benefit of the nations, making them beforehand fair and pure by His power. Then the ointment breathed on them its fragrance, and the work of sweet savour reaching to all was proclaimed; for the passion of the Lord has filled us with sweet fragrance, and the Hebrews with guilt. This the apostle most clearly showed, when he said, "thanks be to God, who always makes us to triumph in Christ, and maketh manifest the savour of His knowledge by us in every place. For we are to God a sweet savour of the Lord, in them that are saved, and them that are lost; to one a savour of death unto death, to the other a savour of life unto life." [1461] And the kings of the Jews using gold and precious stones and a variegated crown, the anointed ones wearing Christ symbolically on the head, were unconsciously adorned with the head of the Lord. The precious stone, or pearl, or emerald, points out the Word Himself. The gold, again, is the incorruptible Word, who admits not the poison of corruption. The Magi, accordingly, brought to Him on His birth, gold, the symbol of royalty. And this crown, after the image of the Lord, fades not as a flower. I know, too, the words of Aristippus the Cyrenian. Aristippus was a luxurious man. He asked an answer to a sophistical proposition in the following terms: "A horse anointed with ointment is not injured in his excellence as a horse, nor is a dog which has been anointed, in his excellence as a dog; no more is a man," he added, and so finished. But the dog and horse take no account of the ointment, whilst in the case of those whose perceptions are more rational, applying girlish scents to their persons, its use is more censurable. Of these ointments there are endless varieties, such as the Brenthian, the Metallian, and the royal; the Plangonian and the Psagdian of Egypt. Simonides is not ashamed in Iambic lines to say,-- "I was anointed with ointments and perfumes, And with nard." For a merchant was present. They use, too, the unguent made from lilies, and that from the cypress. Nard is in high estimation with them, and the ointment prepared from roses and the others which women use besides, both moist and dry, scents for rubbing and for fumigating; for day by day their thoughts are directed to the gratification of insatiable desire, to the exhaustless variety of fragrance. Wherefore also they are redolent of an excessive luxuriousness. And they fumigate and sprinkle their clothes, their bed-clothes, and their houses. Luxury all but compels vessels for the meanest uses to smell of perfume. There are some who, annoyed at the attention bestowed on this, appear to me to be rightly so averse to perfumes on account of their rendering manhood effeminate, as to banish their compounders and vendors from well-regulated states, and banish, too, the dyers of flower-coloured wools. For it is not right that ensnaring garments and unguents should be admitted into the city of truth; but it is highly requisite for the men who belong to us to give forth the odour not of ointments, but of nobleness and goodness. And let woman breathe the odour of the true royal ointment, that of Christ, not of unguents and scented powders; and let her always be anointed with the ambrosial chrism of modesty, and find delight in the holy unguent, the Spirit. This ointment of pleasant fragrance Christ prepares for His disciples, compounding the ointment of celestial aromatic ingredients. Wherefore also the Lord Himself is anointed with an ointment, as is mentioned by David: "Wherefore God, thy God, hath anointed thee with the oil of gladness above thy fellows; myrrh, and stacte, and cassia from thy garments." [1462] But let us not unconsciously abominate unguents, like vultures or like beetles (for these, they say, when smeared with ointment, die); and let a few unguents be selected by women, such as will not be overpowering to a husband. For excessive anointings with unguents savour of a funeral and not of connubial life. Yet oil itself is inimical to bees and insects; and some men it benefits, and some it summons to the fight; and those who were formerly friends, when anointed with it, it turns out to deadly combat. Ointment being smooth oil, do you not think that it is calculated to render noble manners effeminate? Certainly. And as we have abandoned luxury in taste, so certainly do we renounce voluptuousness in sights and odours; lest through the senses, as through unwatched doors, we unconsciously give access into the soul to that excess which we have driven away. If, then, we say that the Lord the great High Priest offers to God the incense of sweet fragrance, let us not imagine that this is a sacrifice and sweet fragrance of incense; [1463] but let us understand it to mean, that the Lord lays the acceptable offering of love, the spiritual fragrance, on the altar. To resume: oil itself suffices to lubricate the skin, and relax the nerves, and remove any heavy smell from the body, if we require oil for this purpose. But attention to sweet scents is a bait which draws us in to sensual lust. For the licentious man is led on every hand, both by his food, his bed, his conversation, by his eyes, his ears, his jaws, and by his nostrils too. As oxen are pulled by rings and ropes, so is the voluptuary by fumigations and unguents, and the sweet scents of crowns. But since we assign no place to pleasure which is linked to no use serviceable to life, come let us also distinguish here too, selecting what is useful. For there are sweet scents which neither make the head heavy nor provoke love, and are not redolent of embraces and licentious companionship, but, along with moderation, are salutary, nourishing the brain when labouring under indisposition, and strengthening the stomach. One must not therefore refrigerate himself with flowers when he wishes to supple his nerves. For their use is not wholly to be laid aside, but ointment is to be employed as a medicine and help in order to bring up the strength when enfeebled, and against catarrhs, and colds, and ennui, as the comic poet says:-- "The nostrils are anointed; it being A most essential thing for health to fill the brain with good odours." The rubbing of the feet also with the fatness of warming or cooling unguents is practiced on account of its beneficial effects; so consequently, in the case of those who are thus saturated, an attraction and flow take place from the head to the inferior members. But pleasure to which no utility attaches, induces the suspicion of meretricious habits, and is a drug provocative of the passions. Rubbing one's self with ointment is entirely different from anointing one's self with ointment. The former is effeminate, while anointing with ointment is in some cases beneficial. Aristippus the philosopher, accordingly, when anointed with ointment, said "that the wretched Cinoedi deserved to perish miserably for bringing the utility of ointment into bad repute." "Honour the physician for his usefulness," says the Scripture, "for the Most High made him; and the art of healing is of the Lord." Then he adds, "And the compounder of unguents will make the mixture," [1464] since unguents have been given manifestly for use, not for voluptuousness. For we are by no means to care for the exciting properties of unguents, but to choose what is useful in them, since God hath permitted the production of oil for the mitigation of men's pains. And silly women, who dye their grey hair and anoint their locks, grow speedily greyer by the perfumes they use, which are of a drying nature. Wherefore also those that anoint themselves become drier, and the dryness makes them greyer. For if greyness is an exsiccation of the hair, or defect of heat, the dryness drinking up the moisture which is the natural nutriment of the hair, and making it grey, how can we any longer retain a liking for unguents, through which ladies, in trying to escape grey hair, become grey? And as dogs with fine sense of smell track the wild beasts by the scent, so also the temperate scent the licentious by the superfluous perfume of unguents. Such a use of crowns, also, has degenerated to scenes of revelry and intoxication. Do not encircle my head with a crown, for in the springtime it is delightful to while away the time on the dewy meads, while soft and many-coloured flowers are in bloom, and, like the bees, enjoy a natural and pure fragrance. [1465] But to adorn one's self with "a crown woven from the fresh mead," and wear it at home, were unfit for a man of temperance. For it is not suitable to fill the wanton hair with rose-leaves, or violets, or lilies, or other such flowers, stripping the sward of its flowers. For a crown encircling the head cools the hair, both on account of its moisture and its coolness. Accordingly, physicians, determining by physiology that the brain is cold, approve of anointing the breast and the points of the nostrils, so that the warm exhalation passing gently through, may salutarily warm the chill. A man ought not therefore to cool himself with flowers. Besides, those who crown themselves destroy the pleasure there is in flowers: for they enjoy neither the sight of them, since they wear the crown above their eyes; nor their fragrance, since they put the flowers away above the organs of respiration. For the fragrance ascending and exhaling naturally, the organ of respiration is left destitute of enjoyment, the fragrance being carried away. As beauty, so also the flower delights when looked at; and it is meet to glorify the Creator by the enjoyment of the sight of beautiful objects. [1466] The use of them is injurious, and passes swiftly away, avenged by remorse. Very soon their evanescence is proved; for both fade, both the flower and beauty. Further, whoever touches them is cooled by the former, inflamed by the latter. In one word, the enjoyment of them except by sight is a crime, and not luxury. It becomes us who truly follow the Scripture to enjoy ourselves temperately, as in Paradise. We must regard the woman's crown to be her husband, and the husband's crown to be marriage; and the flowers of marriage the children of both, which the divine husbandman plucks from meadows of flesh. "Children's children are the crown of old men." [1467] And the glory of children is their fathers, it is said; and our glory is the Father of all; and the crown of the whole church is Christ. As roots and plants, so also have flowers their individual properties, some beneficial, some injurious, some also dangerous. The ivy is cooling; nux emits a stupefying effluvium, as the etymology shows. The narcissus is a flower with a heavy odour; the name evinces this, and it induces a torpor (narken) in the nerves. And the effluvia of roses and violets being mildly cool, relieve and prevent headaches. But we who are not only not permitted to drink with others to intoxication, but not even to indulge in much wine, [1468] do not need the crocus or the flower of the cypress to lead us to an easy sleep. Many of them also, by their odours, warm the brain, which is naturally cold, volatilizing the effusions of the head. The rose is hence said to have received its name (rhodon) because it emits a copious stream (rheuma) of odour (odode). Wherefore also it quickly fades. But the use of crowns did not exist at all among the ancient Greeks; for neither the suitors nor the luxurious Phæacians used them. But at the games there was at first the gift to the athletes; second, the rising up to applaud; third, the strewing with leaves; lastly, the crown, Greece after the Median war having given herself up to luxury. Those, then, who are trained by the Word are restrained from the use of crowns; and do not think that this Word, which has its seat in the brain, ought to be bound about, not because the crown is the symbol of the recklessness of revelry, but because it has been dedicated to idols. Sophocles accordingly called the narcissus "the ancient coronet of the great gods," speaking of the earth-born divinities; and Sappho crowns the Muses with the rose:-- "For thou dost not share in roses from Pieria." They say, too, that Here delights in the lily, and Artemis in the myrtle. For if the flowers were made especially for man, and senseless people have taken them not for their own proper and grateful use, but have abused them to the thankless service of demons, we must keep from them for conscience sake. The crown is the symbol of untroubled tranquillity. For this reason they crown the dead, and idols, too, on the same account, by this fact giving testimony to their being dead. For revellers do not without crowns celebrate their orgies; and when once they are encircled with flowers, at last they are inflamed excessively. We must have no communion with demons. Nor must we crown the living image of God after the manner of dead idols. For the fair crown of amaranth is laid up for those who have lived well. This flower the earth is not able to bear; heaven alone is competent to produce it. [1469] Further, it were irrational in us, who have heard that the Lord was crowned with thorns, [1470] to crown ourselves with flowers, insulting thus the sacred passion of the Lord. For the Lord's crown prophetically pointed to us, who once were barren, but are placed around Him through the Church of which He is the Head. But it is also a type of faith, of life in respect of the substance of the wood, of joy in respect of the appellation of crown, of danger in respect of the thorn, for there is no approaching to the Word without blood. But this platted crown fades, and the plait of perversity is untied, and the flower withers. For the glory of those who have not believed on the Lord fades. And they crowned Jesus raised aloft, testifying to their own ignorance. For being hard of heart, they understood not that this very thing, which they called the disgrace of the Lord, was a prophecy wisely uttered: "The Lord was not known by the people" [1471] which erred, which was not circumcised in understanding, whose darkness was not enlightened, which knew not God, denied the Lord, forfeited the place of the true Israel, persecuted God, hoped to reduce the Word to disgrace; and Him whom they crucified as a malefactor they crowned as a king. Wherefore the Man on whom they believed not, they shall know to be the loving God the Lord, the Just. Whom they provoked to show Himself to be the Lord, to Him when lifted up they bore witness, by encircling Him, who is exalted above every name, with the diadem of righteousness by the ever-blooming thorn. This diadem, being hostile to those who plot against Him, coerces them; and friendly to those who form the Church, defends them. This crown is the flower of those who have believed on the glorified One, but covers with blood and chastises those who have not believed. It is a symbol, too, of the Lord's successful work, He having borne on His head, the princely part of His body, all our iniquities by which we were pierced. For He by His own passion rescued us from offences, and sins, and such like thorns; and having destroyed the devil, deservedly said in triumph, "O Death, where is thy sting?" [1472] And we eat grapes from thorns, and figs from thistles; while those to whom He stretched forth His hands--the disobedient and unfruitful people--He lacerates into wounds. I can also show you another mystic meaning in it. [1473] For when the Almighty Lord of the universe began to legislate by the Word, and wished His power to be manifested to Moses, a godlike vision of light that had assumed a shape was shown him in the burning bush (the bush is a thorny plant); but when the Word ended the giving of the law and His stay with men, the Lord was again mystically crowned with thorn. On His departure from this world to the place whence He came, He repeated the beginning of His old descent, in order that the Word beheld at first in the bush, and afterwards taken up crowned by the thorn, might show the whole to be the work of one power, He Himself being one, the Son of the Father, who is truly one, the beginning and the end of time. But I have made a digression from the pædagogic style of speech, and introduced the didactic. [1474] I return accordingly to my subject. To resume, then: we have showed that in the department of medicine, for healing, and sometimes also for moderate recreation, the delight derived from flowers, and the benefit derived from unguents and perfumes, are not to be overlooked. And if some say, What pleasure, then, is there in flowers to those that do not use them? let them know, then, that unguents are prepared from them, and are most useful. The Susinian ointment is made from various kinds of lilies; and it is warming, aperient, drawing, moistening, abstergent, subtle, antibilious, emollient. The Narcissinian is made from the narcissus, and is equally beneficial with the Susinian. The Myrsinian, made of myrtle and myrtle berries, is a styptic, stopping effusions from the body; and that from roses is refrigerating. For, in a word, these also were created for our use. "Hear me," it is said, "and grow as a rose planted by the streams of waters, and give forth a sweet fragrance like frankincense, and bless the Lord for His works." [1475] We should have much to say respecting them, were we to speak of flowers and odours as made for necessary purposes, and not for the excesses of luxury. And if a concession must be made, it is enough for people to enjoy the fragrance of flowers; but let them not crown themselves with them. For the Father takes great care of man, and gives to him alone His own art. The Scripture therefore says, "Water, and fire, and iron, and milk, and fine flour of wheat, and honey, the blood of the grape, and oil, and clothing,--all these things are for the good of the godly." [1476] __________________________________________________________________ [1453] Matt. xxvi. 7, etc. [1454] Luke vii. 47. [1455] Ps. xix. 4; Rom. x. 18. [1456] Ps. cxxxii. [1457] [We need not refuse this efflorescence as poetry, nor accept it as exposition.] [1458] Matt. xxvi. 23. [1459] Isa. xxix. 13. [1460] John xiii. 5. [1461] 2 Cor. ii. 14-16. [1462] Ps. xlv. 7, 8. [1463] [Considering the use of incense in Hebrew worship, and the imagery of the Apocalypse, the emphasis with which the Fathers reject material incense, is to be noted.] [1464] Ecclus. xxxviii. 1, 2, 8. [1465] [An idyllic passage illustrative of our author's delight in rural scenes and pleasures.] [1466] [Christianity delights in natural beauty, and always associates its enjoyment with praise to its Author. Ecclus. xliii. 11.] [1467] Prov. xvii. 6. [1468] [This was a marked characteristic of Christian manners at war with heathenism.] [1469] [ "Immortal amaranth, a flower which once In Paradise fast by the tree of life Began to bloom." Paradise Lost, iii. 352.] [1470] Matt. xxvii. 29. [1471] Isa. i. 3. [1472] 1 Cor. xv. 55. [1473] [See [14]note 10, p. 253. The beauty of this mysticism need not be pointed out, but it need not be pressed as exposition.] [1474] [This illustrates, in part, the difference between the esoteric, or mystic, and the more popular teaching of our author.] [1475] Ecclus. xxxix. 13, 14. [1476] Ecclus. xxxix. 26, 27. __________________________________________________________________ Chap. IX.--On Sleep. How, in due course, we are to go to sleep, in remembrance of the precepts of temperance, we must now say. For after the repast, having given thanks to God for our participation in our enjoyments, and for the [happy] passing of the day, [1477] our talk must be turned to sleep. Magnificence of bed-clothes, gold-embroidered carpets, and smooth carpets worked with gold, and long fine robes of purple, and costly fleecy cloaks, and manufactured rugs of purple, and mantles of thick pile, and couches softer than sleep, are to be banished. For, besides the reproach of voluptuousness, sleeping on downy feathers is injurious, when our bodies fall down as into a yawning hollow, on account of the softness of the bedding. For they are not convenient for sleepers turning in them, on account of the bed rising into a hill on either side of the body. Nor are they suitable for the digestion of the food, but rather for burning it up, and so destroying the nutriment. But stretching one's self on even couches, affording a kind of natural gymnasium for sleep, contributes to the digestion of the food. And those that can roll on other beds, having this, as it were, for a natural gymnasium for sleep, digest food more easily, and render themselves fitter for emergencies. Moreover, silver-footed couches argue great ostentation; and the ivory on beds, the body having left the soul, [1478] is not permissible for holy men, being a lazy contrivance for rest. We must not occupy our thoughts about these things, for the use of them is not forbidden to those who possess them; but solicitude about them is prohibited, for happiness is not to be found in them. On the other hand, it savours of cynic vanity for a man to act as Diomede,-- "And he stretched himself under a wild bull's hide," [1479] -- unless circumstances compel. Ulysses rectified the unevenness of the nuptial couch with a stone. Such frugality and self-help was practiced not by private individuals alone, but by the chiefs of the ancient Greeks. But why speak of these? Jacob slept on the ground, and a stone served him for a pillow; and then was he counted worthy to behold the vision--that was above man. And in conformity with reason, the bed which we use must be simple and frugal, and so constructed that, by avoiding the extremes [of too much indulgence and too much endurance], it may be comfortable: if it is warm, to protect us; if cold, to warm us. But let not the couch be elaborate, and let it have smooth feet; for elaborate turnings form occasionally paths for creeping things which twine themselves about the incisions of the work, and do not slip off. Especially is a moderate softness in the bed suitable for manhood; for sleep ought not to be for the total enervation of the body, but for its relaxation. Wherefore I say that it ought not to be allowed to come on us for the sake of indulgence, but in order to rest from action. We must therefore sleep so as to be easily awaked. For it is said, "Let your loins be girt about, and your lamps burning; and ye yourselves like to men that watch for their lord, that when he returns from the marriage, and comes and knocks, they may straightway open to him. Blessed are those servants whom the Lord, when He cometh, shall find watching." [1480] For there is no use of a sleeping man, as there is not of a dead man. Wherefore we ought often to rise by night and bless God. [1481] For blessed are they who watch for Him, and so make themselves like the angels, whom we call "watchers." But a man asleep is worth nothing, any more than if he were not alive. But he who has the light watches, "and darkness seizes not on him," [1482] nor sleep, since darkness does not. He that is illuminated is therefore awake towards God; and such an one lives. "For what was made in Him was life." [1483] "Blessed is the man," says Wisdom, "who shall hear me, and the man who shall keep my ways, watching at my doors, daily observing the posts of my entrances." [1484] "Let us not then sleep, as do others, but let us watch," says the Scripture, "and be sober. For they that sleep, sleep in the night; and they that be drunken, are drunken in the night," that is, in the darkness of ignorance. "But let us who are of the day be sober. For ye are all children of the light, and children of the day; we are not of the night, nor of the darkness." [1485] But whoever of us is most solicitous for living the true life, and for entertaining noble sentiments, will keep awake for as long time as possible, reserving to himself only what in this respect is conducive to his own health; and that is not very usual. But devotion to activity begets an everlasting vigil after toils. Let not food weigh us down, but lighten us; that we may be injured as little as possible by sleep, as those that swim with weights hanging to them are weighed down. But, on the other hand, let temperance raise us as from the abyss beneath to the enterprises of wakefulness. For the oppression of sleep is like death, which forces us into insensibility, cutting off the light by the closing of the eyelids. Let not us, then, who are sons of the true light, close the door against this light; but turning in on ourselves, illumining the eyes of the hidden man, and gazing on the truth itself, and receiving its streams, let us clearly and intelligibly reveal such dreams as are true. But the hiccuping of those who are loaded with wine, and the snortings of those who are stuffed with food, and the snoring rolled in the bed-clothes, and the rumblings of pained stomachs, cover over the clear-seeing eye of the soul, by filling the mind with ten thousand phantasies. And the cause is too much food, which drags the rational part of man down to a condition of stupidity. For much sleep brings advantage neither to our bodies nor our souls; nor is it suitable at all to those processes which have truth for their object, although agreeable to nature. Now, just Lot (for I pass over at present the account of the economy of regeneration [1486] ) would not have been drawn into that unhallowed intercourse, had he not been intoxicated by his daughters, and overpowered by sleep. If, therefore, we cut off the causes of great tendency to sleep, we shall sleep the more soberly. For those who have the sleepless Word dwelling in them, ought not to sleep the livelong night; but they ought to rise by night, especially when the days are coming to an end, and one devote himself to literature, another begin his art, the women handle the distaff, and all of us should, so to speak, fight against sleep, accustoming ourselves to this gently and gradually, so that through wakefulness we may partake of life for a longer period. We, then, who assign the best part of the night to wakefulness, must by no manner of means sleep by day; and fits of uselessness, and napping and stretching one's self, and yawning, are manifestations of frivolous uneasiness of soul. And in addition to all, we must know this, that the need of sleep is not in the soul. For it is ceaselessly active. But the body is relieved by being resigned to rest, the soul whilst not acting through the body, but exercising intelligence within itself. [1487] Thus also, such dreams as are true, in the view of him who reflects rightly, are the thoughts of a sober soul, undistracted for the time by the affections of the body, and counselling with itself in the best manner. For the soul to cease from activity within itself, were destruction to it. Wherefore always contemplating God, and by perpetual converse with Him inoculating the body with wakefulness, it raises man to equality with angelic grace, and from the practice of wakefulness it grasps the eternity of life. [1488] __________________________________________________________________ [1477] [Family prayers, apparently.] [1478] See p. 258, infra. Sleep, he supposes, frees the soul as really, not so absolutely, as death:-- "Th' immortal mind that hath forsook Her mansion in this fleshly nook." Penseroso, line 91.] [1479] Iliad, x. 155. [Note the Scriptural moderation with which he censures, recognising what is allowable, and rejecting the "pride that apes humility."] [1480] Luke xii. 35-37. [Concerning "sleep," see p. 259, infra.] [1481] [Holy men, on waking in the night, have always used ejaculations, even when unable to rise. Ps. cxix. 62; Acts xvi. 25.] [1482] John i. 5. [1483] John i. 3, 4. [1484] Prov. viii. 34. [1485] 1 Thess. v. 5-8. [1486] [Does our author here use the term "regeneration" with reference to the restitution of all things? (Matt. xix. 20; Acts iii. 21.) He touched upon the subject above, speaking of one that is illuminated: then he begins upon the true life, and to this he may refer. But it strikes me, that naming Lot, his place in the dispensations of grace strikes him as needing some comment, and so he apologizes for passing on.] [1487] [See [15]note 7 supra, p. 257. Here the immaterial soul is recognised as wholly independent of bodily organs, and sleep is expounded as the image of death freeing the mind.] [1488] [The psychology of Clement is noteworthy, but his ethical reflections are pure gold.] __________________________________________________________________ Chapter X. [1489] --Quænam de Procreatione Liberorum Tractanda Sint. [1490] Tempus autem opportunum conjunctionis solis iis relinquitur considerandum, qui juncti sunt matrimonio; qui autem matrimonio juncti sunt, iis scopus est et institutum, liberorum susceptio: finis autem, ut boni sint liberi: quemadmodum agricolæ seminis quidem dejectionis causa est, quod nutrimenti habendi curam gerat; agriculturæ autem finis est, fructuum perceptio. Multo autem melior est agricola, qui terram colit animatam: ille enim ed tempus alimentum expetens, hic vero ut universum permanent, curam gerens, agricolæofficio fungitur: et ille quidem propter se, hic vero propter Deum plantat ac seminat. Dixit enim: "Multiplicemini;" [1491] ubi hoc subaudiendum est: "Et ea ratione fit homo Dei imago, quatenus homo co-operatur ad generationem hominis." Non est quælibet terra apta ad suscipienda semina: quod si etiam sit quælibet, non tamen eidem agricolæ. Neque vero seminandum est supra petram, neque semen est contumlia afficiendum, quod quidem dux est et princeps generationis, estque substantia, quæ simul habet insitas naturæ rationes. Quæ sunt autem secundum naturam rationes, absque ratione præternaturalibus mandando meatibus, ignominia afficere, valde est impium. Videte itaque quomodo sapientissimus Moyses infrugiferam aliquando sationem symbolice repulerit: "Non comedes, inquiens, leporem, nec hyænam." [1492] Non vult homines esse qualitatis eorum participes, neque eis æqualem gustare libidinem: hæc enim animalia ad explendum coitum venereum feruntur insano quodam furore. Ac leporem quidem dicunt quotannis multiplicare anum, pro numero annorum, quos vixit, habentem foramina: et ea ratione dum leporis esum prohibet, significat se dehortari puerorum amorem. Hyænam autem vicissim singulis annis masculinum sexum mutare in femininum: significare autem non esse illi ad adulteria prorumpendum, qui ab hyæna abstinet. [1493] Well, I also agree that the consummately wise Moses confessedly indicates by the prohibition before us, that we must not resemble these animals; but I do not assent to the explanation of what has been symbolically spoken. For nature never can be forced to change. What once has been impressed on it, may not be transformed into the opposite by passion. For passion is not nature, and passion is wont to deface the form, not to cast it into a new shape. Though many birds are said to change with the seasons, both in colour and voice, as the blackbird (kossuphos), which becomes yellow from black, and a chatterer from a singing-bird. Similarly also the nightingale changes by turns both its colour and note. But they do not alter their nature itself, so as in the transformation to become female from male. But the new crop of feathers, like new clothes, produces a kind of colouring of the feathers, and a little after it evaporates in the rigour of winter, as a flower when its colour fades. And in like manner the voice itself, injured by the cold, is enfeebled. For, in consequence of the outer skin being thickened by the surrounding air, the arteries about the neck being compressed and filled, press hard on the breath; which being very much confined, emits a stifled sound. When, again, the breath is assimilated to the surrounding air and relaxed in spring, it is freed from its confined condition, and is carried through the dilated, though till then obstructed arteries, it warbles no longer a dying melody, but now gives forth a shrill note; and the yoice flows wide, and spring now becomes the song of the voice of birds. Nequaquam ergo credendum est, hyænam unquam mutare naturam: idem enim animal non habet simul ambo pudenda maris et feminæ, sicut nonnulli existimarunt, qui prodigiose hermaphroditos finxerunt, et inter marem et feminam, hanc masculo-feminam naturam innovarunt. Valde autem falluntur, ut qui non animadverterint, quam sit filiorum amans omnium mater et genetrix Natura: quoniam enim hoc animal, hyæna inquam, est salacissimum, sub cauda ante excrementi meatum, adnatum est ei quoddam carneum tuberculum, feminino pudendo figura persimile. Nullum autem meatum habet hæc figura carnis, qui in utilem aliquam desinat partem, vel in matricem inquam, vel in rectum intestinum: tantum habet magnam concavitatem, quæ inanem excipiat libidinem, quando aversi fuerint meatus, qui in concipiendo fetu occupati sunt. Hoc ipsum autem et masculo et feminæ hyænæ adnatum est, quod sit insigniter pathica: masculus enim vicissim et agit, et patitur: unde etiam rarissime inveniri potest hyæna femina: non enim frequenter concipit hoc animal, cum in eis largiter redundet ea, quæ præter naturam est, satio. Hac etiam ratione mihi videtur Plato in Phoedro, amorem puerorum repellens, eum appellate bestiam, quod frenum mordentes, qui se voluptatibus dedunt, libidinosi, quadrupedum coeunt more, et filios seminare conantur. Impios "autem tradidit Deus," ut air Apostolus, [1494] "in perturbationes ignominiæ: nam et feminæeorum mutaverunt naturalem usum in eum, qui est procter naturam: similiter autem et masculi eorum, relicto usu naturali, exarserunt in desiderio sui inter se invicem, masculi in masculos turpitudinem operantes, et mercedem, quam oportuit, erroris sui in se recipientes." At vero ne libidinosissimis quidem animantibus concessit natura in excrementi meatum semen immittere: urina enim in vesicam excernitur, humefactum alimentum in ventrum, lacryma vero in oculum, sanguis in venas, sordes in aures, mucus in hares defertur: fini autem recti intestini, sedes cohæret, per quam excrementa exponuntur. Sola ergo varia in hyænis natura, superfluo coitui superfluam hanc partem excogitavit, et ideo est etiam aliquantisper concavum, ut prurientibus partibus inserviat, exinde autem excæcatur concavitas: non fuit emm res fabricata ad generationem. Hinc nobis manifestum atque adeo in confesso est, vitandos esse cum masculis concubitus, et infrugiferas sationes, et Venerem præposteram, et quæ natura coalescere non possunt, androgynorum conjunctiones, ipsam naturam sequentibus, quæ id per partium prohibet constitutionem, ut quæ masculum non ad semen suscipiendum, sed ad id effundendum fecerit. Jeremias autem, hoc est, per ipsum loquens Spiritus, quando dicit: "Spelunca hyænæ facta est domus mea," [1495] id quod ex mortuis constabat corporibus detestans alimentum, sapienti allegoria reprehendit cultum simulacrorum: vere enim oportet ab idolis esse puram domum Dei viventis. Rursus Moyses lepore quoque vesci prohibet. Omni enim tempore coit lepus, et salit, assidente femina, earn a tergo aggrediens: est enim ex iis, quæ retro insiliunt. Concipit autem singulis mensibus, et superfetat; init autem, et parit; postquam autem peperit, statim a quovis initur lepore (neque enim uno contenta est matrimonio) et rursus concipit, adhuc lactans: habet enim matricem, cui sunt duo sinus, et non unus solus matricis vacuus sinus, est ei sufficiens sedes ad receptaculure coitus (quidquid enim est vacuum, desiderat repleri); verum accidit, ut cure uterum gerunt, altera pars matricis desiderio teneatur et libidine furiat; quocirca fiunt eis superfetationes. A vehementibus ergo appetitionibus, mutuisque congressionibus, et cure prægnantibus feminis conjunctionibus, alternisque initibus, puerorumque stupris, adulteriis et libidine abstinere, hujus nos ænigmatis adhortata est prohibitio. Idcirco aperte, et non per renigmata Moyses prohibuit, "Non fornicaberis; non moechaberis; pueris stuprum non inferes," [1496] inquiens. Logi itaque præscriptum totis viribus observandum, neque quidquam contra leges ullo modo faciendum est, neque mandata sunt infirmanda. Malæenim. cupiditati nomen est hubris, "petulantia;" et equum cupiditatis, "petulantem" vocavit Plato, cure legissit, "Facti estis mihi equi furentes in feminas." [1497] Libidines autem supplicium notum nobis facient illi, qui Sodomam accesserunt, angeli. Li eos, qui probro illos afficere voluerunt, una cum ipsa civitate combusserunt, evidenti hoc indicio ignem, qui est fructus libidinis, describentes. Quæenim veteribus acciderunt, sicut ante diximus, ad nos admonendos scripta sunt, ne eisdem teneamur vitiis, et caveamus, ne in poenas similes incidamus. Oportet autem filios existimare, pueros; uxores autem alienas intueri tanquam proprias filias: voluptates quippe continere, ventrique et iis quæ sunt infra ventrem, dominari, est maximi imperii. Si enim ne digitum quidem temere movere permittit sapienti ratio, ut confitentur Stoici, quomodo non multo magis iis, qui sapientiam persequuntur, in eam, qua coitur, particulam dominatus est obtinendus? Atque hac quidem de causa videtur esse nominatum pudendum, quod hac corporis parte magis, quam qualibet alia, cum pudore utendum sit; natura enim sicut alimentis, ita etiam legitimis nuptiis, quantum convenit, utile est, et decet, nobis uti permisit: permisit autem appetere liberorum procreationem. Quicumque autem, quod modum excedit, persequuntur, labuntur in eo quod est secundum naturam, per congressus, qui sunt præter leges, seipsos lædentes. Ante omnia enim recte habet, ut nunquam cure adolescentibus perinde ac cum feminis, Veneris utamur consuetudine. Et ideo "non esse in petris et lapidibus seminandum" dicit, qui a Moyse factus est philosophus, "quoniam nunquam actis radicibus genitalem sit semen naturam suscepturum." Logos itaque per Moysen appertissime præcepit: "Et cure masculo non dormies feminino concubitu: est enim abominatio." [1498] Accedit his, quod "ab omni quoque arvo feminino esse abstinendum" præterquam a proprio, ex divinis Scripturis colligens præclarus Plato consuluit lege illinc accepta: "Et uxori proximi tui non dabis concubitum seminis, ut polluaris apud ipsam. [1499] Irrita autem sunt et adulterina concubinarum semina. Ne semina, ubi non vis tibi nasci quod seminatum est. Neque ullam omnino tange mulierem, præterquam tuam ipsius uxorem," ex qua sola tibi licet carnis voluptates percipere ad suscipiendam legitimam successionem. Hæc enim Logo sola sunt legitima. Eis quidem certe, qui divini muneris in producendo opificio sunt participes, semen non est abjiciendum, neque injuria afficiendum, neque tanquam si cornibus semen mandes seminandum est. Hic ipse ergo Moyses cum ipsis quoque prohibet uxoribus congredi, si forte eas detineant purgationes menstruæ. Non enim purgamento corporis genitale semen, et quod mox homo futurum est, polluere est æquum, nec sordido materiæ profluvio, et, quæ expurgantur, inquinamentis inundare ac obruere; semen autem generationis degenerat, ineptumque redditur, simatricis sulcis privetur. Neque vero ullum unquam induxit veterum Hebræorum coeuntem cum sua uxore prægnante. Sola enim voluptas, si quis ea etiam utatur in conjugio, est præter leges, et injusta, eta ratione aliena. Rursus autem Moyses abducit viros a prægnantibus, quousque pepererint. Revera enim matrix sub vesica quidem collocata, super intestinum autem, quod rectum appellatur, posita, extendit collum inter humeros in vesica; et os colli, in quod venit semen, impletum occluditur, illa autem rursus inanis redditur, cum partu purgata fuerit: fructu autem deposito, deinde semen suscipit. Neque vero nobis turpe est ad auditorum utilitatem nominare partes, in quibus fit fetus conceptio, quæ quidem Deum fabricari non puduit. Matrix itaque sitiens filiorum procreationem, semen suscipit, probrosumque et vituperandum negat coitum, post sationem ore clauso omnino jam libidinem excludens. Ejus autem appetitiones, quæ prius in amicis versabantur complexibus, intro conversæ, in procreatione sobolis occupatæ, operantur una cum Opifice. Nefas est ergo operantem jam naturam adhuc molestia afficere, superflue ad petulantem prorumpendo libidinem. Petulantia autem, quæ multa quidem habet nomina, et multas species, cure ad hanc veneream intemperantiam deflexerit, lagneia, id est "lascivia," dicitur; quo nomine significatur libidinosa, publica, et incesta in coitum propensio: quæ cum aucta fuerit, magna simul morborum convenit multitudo, obsoniorum desiderium, vinolentia et amor in mulieres; luxus quoque, et simul universarum voluptatum studium; in quæ omnia tyrannidem obtinet cupidity. His autem cognatæ innumerabiles augentur affectiones, ex quibus mores intemperantes ad summum provehuntur. Dicit autem Scriptura: "Parantur intemperantibus flagella, et supplicia humeris insipientium:" [1500] vires intemperantiæ, ejusque constantem tolerantiam, vocans "humeros insipientium." Quocirca, "Amove a servis tuis spes inanes, et indecoras," inquit, "cupiditates averte a me. Ventris appetitio et coitus ne me apprehendant." [1501] Longe ergo sunt arcenda multifaria insidiatorum maleficia; non ad solam enim Cratetis Peram, sed etiam ad nostram civitatem non navigat stultus parasitus, nec scortator libidinosus, qui posteriori delectatur parte: non dolosa meretrix, nec ulla ejusmodi alia voluptatis bellua. Multa ergo nobis per totam vitam seminetur, quæ bona sit et honesta, occupatio. In summa ergo, vel jungi matrimonio, vel omnino a matrimonio purum esse oportet; in quæ stione enim id versatur, et hoc nobis declaratum est in libro De continentia. Quod si hoc ipsum, an ducenda sit uxor. veniat in considerationem: quomodo libere permittetur, quemadmodum nutrimento, ita etiam coitu semper uti, tanquam re necessaria? Ex eo ergo videri possunt nervi tanquam stamina distrahi, et in vehementi congressus intensione disrumpi. Jam vero offundit etiam caliginem sensibus, et vires enervat. Patet hoc et in animantibus rationis expertibus, et in iis, quæ in exercitatione versantur, corporibus; quorum hi quidem, qui abstinent, in certaminibus superant adversarios; illa vero a coitu abducta circumaguntur, et tantum non trahuntur, omnibus viribus et omni impetu tandem quasi enervata. "Parvam epilepsiam" dicebat "coitum" sophista Abderites morbum immedicabilem existimans. Annon enim consequuntur resolutiones, quæ exinanitionis ejusque, quod abscedit, magnitudini ascribuntur? "homo enim ex homine nascitur et evellitur." Vide damni magnitudinem: totus homo per exinanitionem coitus abstrahitur. Dicit enim: Hoc nunc os ex ossibus meis, et caro ex came mea." [1502] Homo ergo tantum exinanitur semine, quantus videtur corpore; est enim generationis initium id, quod recedit: quin etiam conturbat ebullitio materiæ et compagem corporis labefactat et commovet. Lepide ergo ille, qui interroganti, "Quomodo adhuc se haberet ad res venereas," respondit: "Bona verba, quæ so: ego vero lubentissime isthinc, tanquam ab agresti et insano domino, profugi." Verum concedatur quidem et admittatur matrimonium: vult enim Dominus humanum genus repleri; seal non dicit, Estote libidinosi: nec vos, tanquam ad coitum natos, voluit esse deditos voluptati. Pudore autem nos afficiat Pædagogus, clamans per Ezechielem: "Circumcidamini fornicationem vestram." Aliquod tempus ad seminandum opportunum habent quoque rationis expertia animantia. Aliter autem coire, quam ad liberorum procreationem, est facere injuriam naturæ; [1503] qua quidem oportetmagistra, quas prudenter introducit temporis commoditates, diligenter observare, senectutem, inquam, et puerilem ætatem. His enim nondum concessit, illos autem non vult amplius uxores ducere. Seal non vult homines semper dare operam matrimonio. Matrimonium autem est filiorum procreationis appetitio, non inordinata seminis excretio, quæ est et præter leges eta ratione aliena. Secundum naturam autem nobis vita universa processerit, [1504] si et ab initio cupiditates contineamus, et hominum genus, quod ex divina providentia nascitur, improbis et malitiosis non tollamus artibus: eæenim, ut fornicatiohem celent, exitialia medicamenta adhibentes, quæ prorsus in perniciem ducunt, simul cum fetu omnem humanitatem perdunt. Cæterum, quibus uxores ducere concessum est, iis Pædagogo opus fuerit, ut non interdiu mystica naturæ celebrentur orgia, nec ut aliquis ex ecclesia, verbi gratia, aut ex foro mane rediens, galli more coeat, quando orationis, et lectionis, et eorum quæ interdiu facere convenit, operum tempus est. Vespere autem oportet post convivium quiescere, et post gratiarum actionem, quæ fit Deo pro bonis quæ percepimus. Non semper autem concedit tempus natura, ut peragatur congressus matrimonii; est enim eo desiderabilior conjunctio, quo diuturnior. Neque vero noctu, tanquam in tenebris, immodeste sese ac imtemperanter gerere oportet, sed verecundia, ut quæ sit lux rationis, in animo est includenda. Nihil enim a Penelope telam texente differemus, si interdiu quidem texamus dogmata temperantiæ; noctu autem ea resolvamus, cum in cubile venerimus. Si enim honestatem exercere oportet, multo magis tuæ uxori honestas est ostendenda, inhonestas vitando conjunctiones: et quod caste cum proximis verseris, fide dignum e domo adsit testimonium. Non enim potest aliquid honestum ab ea existimari, apud quam honestas in acribus illis non probatur certo quasi testimonio voluptatibus. Benevolentia autem quæ præceps fertur ad congressionem, exiguo tempore floret, et cum corpore consenescit; nonnunquam autem etiam præ senescit, flaccescente jam libidine, quando matrimonialem temperantiam meretriciæ vitiaverint libidines. Amantium enim corda sunt volucria, amorisque irritamenta exstinguuntur sæpe poenitentia; amorque sæpe vertitur in odium, quando reprehensionera senserit satietas. Impudicorum vero verborum, et turpium figurarum, meretriciorumque osculomm, et hujusmodi lasciviarum nomina ne sunt quidem memoranda, beatum sequentibus Apostolum, qui aperte dicit: "Fornicatio autem et omnis immunditia, vel plura habendi cupiditas, ne nominetur quidem in vobis, sicut decet saneros." [1505] Recte ergo videtur dixisse quispiam: "Nulli quidem profuit coitus, recte autem cum eo agitur, quem non læserit." Nam et qui legitimus, est periculosus, nisi quatenus in liberorum procreatione versatur. De eo autem, qui est præter leges, dicit Scriptura: "Mulier meretrix apro similis reputabitur. Quæautem viro subjecta est, turris est mortis iis, qui ea utuntur." Capro, vel apro, meretricis comparavit affectionem. "Mortem" autem dixit "quæ sitam," adulterium, quod committitur in meretrice, quæ custoditur. "Domum" autem, et "urbem," in qua suam exercent intemperantiam. Quin etiam quæ est apud vos poetica, quodammodo ea exprobrans, scribit:-- Tecum et adulterium est, tecum coitusque nefandus, Foedus, femineusque, urbs pessima, plane impura. Econtra autem pudicos admiratur:-- Quos desiderium tenuit nec turpe cubilis Alterius, nec tetra invisaque stupra tulerunt Ulla unquam maribus. [1506] For many think such things to be pleasures only which are against nature, such as these sins of theirs. And those who are better than they, know them to be sins, but are overcome by pleasures, and darkness is the veil of their vicious practices. For he violates his marriage adulterously who uses it in a meretricious way, and hears not the voice of the Instructor, crying, "The man who ascends his bed, who says in his soul, Who seeth me? darkness is around me, and the walls are my covering, and no one sees my sins. Why do I fear lest the Highest will remember?" [1507] Most wretched is such a man, dreading men's eyes alone, and thinking that he will escape the observation of God. "For he knoweth not," says the Scripture, "that brighter ten thousand times than the sun are the eyes of the Most High, which look on all the ways of men, and cast their glance into hidden parts." Thus again the Instructor threatens them, speaking by Isaiah: "Woe be to those who take counsel in secret, and say, Who seeth us?" [1508] For one may escape the light of sense, but that of the mind it is impossible to escape. For how, says Heraclitus, can one escape the notice of that which never sets? Let us by no means, then, veil our selves with the darkness; for the light dwells in us. "For the darkness," it is said, "comprehendeth it not." [1509] And the very night itself is illuminated by temperate reason. The thoughts of good men Scripture has named "sleepless lamps;" [1510] although for one to attempt even to practice concealment, with reference to what he does, is confessedly to sin. And every one who sins, directly wrongs not so much his neighbour if he commits adultery, as himself, because he has committed adultery, besides making himself worse and less thought of. For he who sins, in the degree in which he sins, becomes worse and is of less estimation than before; and he who has been overcome by base pleasures, has now licentiousness wholly attached to him. Wherefore he who commits fornication is wholly dead to God, and is abandoned by the Word as a dead body by the spirit. For what is holy, as is right, abhors to be polluted. But it is always lawful for the pure to touch the pure. Do not, I pray, put off modesty at the same time that you put off your clothes; because it is never right for the just man to divest himself of continence. For, lo, this mortal shall put on immortality; when the insatiableness of desire, which rushes into licentiousness, being trained to self-restraint, and made free from the love of corruption, shall consign the man to everlasting chastity. "For in this world they marry and and are given in marriage." [1511] But having done with the works of the flesh, and having been clothed with immortality, the flesh itself being pure, we pursue after that which is according to the measure of the angels. Thus in the Philebus, Plato, who had been the disciple of the barbarian [1512] philosophy, mystically called those Atheists who destroy and pollute, as far as in them lies, the Deity dwelling in them--that is, the Logos--by association with their vices. Those, therefore, who are consecrated to God must never live mortally (thnetos). "Nor," as Paul says, "is it meet to make the members of Christ the members of an harlot; nor must the temple of God be made the temple of base affections." [1513] Remember the four and twenty thousand that were rejected for fornication. [1514] But the experiences of those who have committed fornication, as I have already said, are types which correct our lusts. Moreover, the Pædagogue warns us most distinctly: "Go not after thy lusts, and abstain from thine appetites; [1515] for wine and women will remove the wise; and he that cleaves to harlots will become more daring. Corruption and the worm shall inherit him, and he shall be held up as public example to greater shame." [1516] And again--for he wearies not of doing good--"He who averts his eyes from pleasure crowns his life." Non est ergo justum vinci a rebus venereis, nec libidinibus stolide inhiare, nec a ratione alienis appetitionibus moveri, nec desiderare pollui. Ei autem soli, qui uxorem duxit, ut qui tunc sit agricola, serere permissum est; quando tempus sementem admittit. Adversus aliam autem intemperantiam, optimum quidem est medicamentum, ratio. [1517] Fert etiam auxilium penuria satietatis, per quam accensæ libidines prosiliunt ad voluptates. __________________________________________________________________ [1489] For obvious reasons, we have given the greater part of this chapter in the Latin version. [Much of this chapter requires this sacrifice to a proper verecundia; but the learned translators have possibly been too cautious, erring, however, on the right side of the question.] [1490] [For the substance of this chapter, see Kaye, p. 84.] [1491] Gen. i. 27, 28. [1492] Deut. xiv. 7. [1493] [He lays down the law, that marriage was instituted for the one result of replenishing the earth; and he thinks certain unclean animals of the Mosaic system to be types of the sensuality which is not less forbidden to the married than to others.] [1494] Rom. i. 26, 27. [1495] Jer. xii. 9. [The empirical science of the day is here enlarged upon, by Clement, for he cannot forbear to make lust detestable by a natural parable of the foul hyæna.] [1496] Ex. xx. 14. [1497] Jer. v. 8. [1498] Lev. xviii. 22. [1499] Lev. xviii. 20. [1500] Prov. xix. 29. [1501] Ecclus. xxiii. 4, 5, 6. [1502] Gen. ii. 23. [1503] [Tamen possunt senes et steriles matrimonium sanctum contrahere, et de re conjugali aliter docet Lanctantius de naturâ singulari mulierum argute disserens: q. v. in libro ejus de vero cultu, vi. cap. 23, p. 280, ed. Basiliæ 1521.] [1504] [Naturâ duce, sub lege Logi, omnia fidelibus licent non omnia tamen expediunt. Conf Paulum, I., Ad Corinth, vi. 12.] [1505] Eph. v. 3. [1506] [He has argued powerfully on the delicacy and refinement which should be observed in Christian marriage, to which Lactantius in the next age will be found attributing the glory of chastity, as really as to a pure celibacy. He now continues the argument in a form which our translators do not scruple to English.] [1507] Ecclus. xxiii. 18, 19. [1508] Isa. xxix. 15. [1509] John i. 5. [1510] Wisd. vii. 10 is probably referred to. [1511] Matt xxii. 30. [1512] That is, the Jewish. [1513] 1 Cor. vi. 15. [1514] [1 Cor. x. 8; Num. xxv. 1-9. Clement says twenty-four thousand, with the Old Testament, but St. Paul says twenty-three thousand; on which, ad locum, see Speaker's Commentary.] [1515] Ecclus. xviii. 30. [1516] Ecclus. xix. 2, 3, 5. [1517] [Right reason is the best remedy against all excesses, argues our author, but always subject to the express law of the Gospel.] __________________________________________________________________ Chapter XI. [1518] --On Clothes. Wherefore neither are we to provide for ourselves costly clothing any more than variety of food. The Lord Himself, therefore, dividing His precepts into what relates to the body, the soul, and thirdly, external things, counsels us to provide external things on account of the body; and manages the body by the soul (psuke), and disciplines the soul, saying, "Take no thought for your life (psuke) what ye shall eat; nor yet for your body, what ye shall put on; for the life is more than meat, and the body more than raiment." [1519] And He adds a plain example of instruction: "Consider the ravens: for they neither sow nor reap, which have neither storehouse nor barn; and God feedeth them." [1520] "Are ye not better than the fowls?" [1521] Thus far as to food. Similarly He enjoins with respect to clothing, which belongs to the third division, that of things external, saying, "Consider the lilies, how they spin not, nor weave. But I say unto you, that not even Solomon was arrayed as one of these."" [1522] And Solomon the king plumed himself exceedingly on his riches. What, I ask, more graceful, more gay-coloured, than flowers? What, I say, more delightful than lilies or roses? "And if God so clothe the grass, which is to-day in the field, and to-morrow is cast into the oven, how much more will He clothe you, O ye of little faith!" [1523] Here the particle what (ti) banishes variety in food. For this is shown from the Scripture, "Take no thought what things ye shall eat, or what things ye shall drink." For to take thought of these things argues greed and luxury. Now eating, considered merely by itself, is the sign of necessity; repletion, as we have said, of want. Whatever is beyond that, is the sign of superfluity. And what is superfluous, Scripture declares to be of the devil. The subjoined expression makes the meaning plain. For having said, "Seek not what ye shall eat, or what ye shall drink," He added, "Neither be ye of doubtful (or lofty) [1524] mind." Now pride and luxury make men waverers (or raise them aloft) from the truth; and the voluptuousness, which indulges in superfluities, leads away from the truth. Wherefore He says very beautifully, "And all these things do the nations of the world seek after." [1525] The nations are the dissolute and the foolish. And what are these things which He specifies? Luxury, voluptuousness, rich cooking, dainty feeding, gluttony. These are the "What?" And of bare sustenance, dry and moist, as being necessaries, He says, "Your Father knoweth that ye need these." And if, in a word, we are naturally given to seeking, let us not destroy the faculty of seeking by directing it to luxury, but let us excite it to the discovery of truth. For He says, "Seek ye the kingdom of God, and the materials of sustenance shall be added to you." If, then, He takes away anxious care for clothes and food, and superfluities in general, as unnecessary; what are we to imagine ought to be said of love of ornament, and dyeing of wool, and variety of colours, and fastidiousness about gems, and exquisite working of gold, and still more, of artificial hair and wreathed curls; and furthermore, of staining the eyes, and plucking out hairs, and painting with rouge and white lead, and dyeing of the hair, and the wicked arts that are employed in such deceptions? May we not very well suspect, that what was quoted a little above respecting the grass, has been said of those unornamental lovers of ornaments? For the field is the world, and we who are bedewed by the grace of God are the grass; and though cut down, we spring up again, as will be shown at greater length in the book On the Resurrection. But hay figuratively designates the vulgar rabble, attached to ephemeral pleasure, flourishing for a little, loving ornament, loving praise, and being everything but truth-loving, good for nothing but to be burned with fire. "There was a certain man," said the Lord, narrating, "very rich, who was clothed in purple and scarlet, enjoying himself splendidly every day." This was the hay. "And a certain poor man named Lazarus was laid at the rich man's gate, full of sores, desiring to be filled with the crumbs which fell from the rich man's table." This is the grass. Well, the rich man was punished in Hades, being made partaker of the fire; while the other flourished again in the Father's bosom. I admire that ancient city of the Lacedæmonians which permitted harlots alone to wear flowered clothes, and ornaments of gold, interdicting respectable women from love of ornament, and allowing courtesans alone to deck themselves. On the other hand, the archons of the Athenians, who affected a polished mode of life, forgetting their manhood, wore tunics reaching to the feet, and had on the crobulus--a kind of knot of the hair--adorned with a fastening of gold grasshoppers, to show their origin from the soil, forsooth, in the ostentation of licentiousness. Now rivalry of these archons extended also to the other Ionians, whom Homer, to show their effeminancy, calls "Long-robed." Those, therefore, who are devoted to the image of the beautiful, that is, love of finery, not the beautiful itself, and who under a fair name again practice idolatry, are to be banished far from the truth, as those who by opinion, [1526] not knowledge, dream of the nature of the beautiful; and so life here is to them only a deep sleep of ignorance; from which it becomes us to rouse ourselves and haste to that which is truly beautiful and comely, and desire to grasp this alone, leaving the ornaments of earth to the world, and bidding them farewell before we fall quite asleep. I say, then, that man requires clothes for nothing else than the covering of the body, for defence against excess of cold and intensity of heat, lest the inclemency of the air injure us. And if this is the object of clothing, see that one kind be not assigned to men and another to women. For it is common to both to be covered, as it is to eat and drink. The necessity, then, being common, we judge that the provision ought to be similar. For as it is common to both to require things to cover them, so also their coverings ought to be similar; although such a covering ought to be assumed as is requisite for covering the eyes of women. For if the female sex, on account of their weakness, desire more, we ought to blame the habit of that evil training, by which often men reared up in bad habits become more effeminate than women. But this must not be yielded to. And if some accommodation is to be made, they may be permitted to use softer clothes, provided they put out of the way fabrics foolishly thin, and of curious texture in weaving; bidding farewell to embroidery of gold and Indian silks and elaborate Bombyces (silks), which is at first a worm, then from it is produced a hairy caterpillar; after which the creature suffers a new transformation into a third form which they call larva, from which a long filament is produced, as the spider's thread from the spider. For these superfluous and diaphanous materials are the proof of a weak mind, covering as they do the shame of the body with a slender veil. For luxurious clothing, which cannot conceal the shape of the body, is no more a covering. For such clothing, falling close to the body, takes its form more easily, and adhering as it were to the flesh, receives its shape, and marks out the woman's figure, so that the whole make of the body is visible to spectators, though not seeing the body itself. [1527] Dyeing of clothes is also to be rejected. For it is remote both from necessity and truth, in addition to the fact that reproach in manners spring from it. [1528] For the use of colours is not beneficial, for they are of no service against cold; nor has it anything for covering more than other clothing, except the opprobrium alone. And the agreeableness of the colour afflicts greedy eyes, inflaming them to senseless blindness. But for those who are white and unstained within, it is most suitable to use white and simple garments. Clearly and plainly, therefore, Daniel the prophet says, "Thrones were set, and upon them sat one like the Ancient of days, and His vesture was white as snow." [1529] The Apocalypse says also that the Lord Himself appeared wearing such a robe. It says also, "I saw the souls of those that had witnessed, beneath the altar, and there was given to each a white robe." [1530] And if it were necessary to seek for any other colour, the natural colour of truth should suffice. [1531] But garments which are like flowers are to be abandoned to Bacchic fooleries, and to those of the rites of initiation, along with purple and silver plate, as the comic poet says:-- "Useful for tragedians, not for life." And our life ought to be anything rather than a pageant. Therefore the dye of Sardis, and another of olive, and another green, a rose-coloured, and scarlet, and ten thousand other dyes, have been invented with much trouble for mischievous voluptuousness. Such clothing is for looking at, not for covering. Garments, too, variegated with gold, and those that are purple, and that piece of luxury which has its name from beasts (figured on it), and that saffron-coloured ointment-dipped robe, and those costly and many-coloured garments of flaring membranes, we are to bid farewell to, with the art itself. "For what prudent thing can these women have done," says the comedy, "who sit covered with flowers, wearing a saffron-coloured dress, [1532] painted?" The Instructor expressly admonishes, "Boast not of the clothing of your garment, and be not elated on account of any glory, as it is unlawful." [1533] Accordingly, deriding those who are clothed in luxurious garments, He says in the Gospel: "Lo, they who live in gorgeous apparel and luxury are in earthly palaces." [1534] He says in perishable palaces, where are love of display, love of popularity, and flattery and deceit. But those that wait at the court of heaven around the King of all, are sanctified in the immortal vesture of the Spirit, that is, the flesh, and so put on incorruptibility. As therefore she who is unmarried devotes herself to God alone, and her care is not divided, but the chaste married woman divides her life between God and her husband, while she who is otherwise disposed is devoted entirely to marriage, that is, to passion: in the same way I think the chaste wife, when she devotes herself to her husband, sincerely serves God; but when she becomes fond of finery, she falls away from God and from chaste wedlock, exchanging her husband for the world, after the fashion of that Argive courtesan, I mean Eriphyle,-- "Who received gold prized above her dear husband." Wherefore I admire the Ceian sophist, [1535] who delineated like and suitable images of Virtue and Vice, representing the former of these, viz. Virtue, standing simply, white-robed and pure, adorned with modesty alone (for such ought to be the true wife, dowered with modesty). But the other, viz. Vice, on the contrary, he introduces dressed in superfluous attire, brightened up with colour not her own; and her gait and mien are depicted as studiously framed to give pleasure, forming a sketch of wanton women. But he who follows the Word will not addict himself to any base pleasure; wherefore also what is useful in the article of dress is to be preferred. And if the Word, speaking of the Lord by David, sings, "The daughters of kings made Thee glad by honour; the queen stood at Thy right hand, clad in cloth of gold, girt with golden fringes," it is not luxurious raiment that he indicates; but he shows the immortal adornment, woven of faith, of those that have found mercy, that is, the Church; in which the guileless Jesus shines conspicuous as gold, and the elect are the golden tassels. And if such must be woven [1536] for the women, let us weave apparel pleasant and soft to the touch, not flowered, like pictures, to delight the eye. For the picture fades in course of time, and the washing and steeping in the medicated juices of the dye wear away the wool, and render the fabrics of the garments weak; and this is not favourable to economy. It is the height of foolish ostentation to be in a flutter about peploi, and xystides, and ephaptides, [1537] and "cloaks," and tunics, and "what covers shame," says Homer. For, in truth, I am ashamed when I see so much wealth lavished on the covering of the nakedness. For primeval man in Paradise provided a covering for his shame of branches and leaves; and now, since sheep have been created for us, let us not be as silly as sheep, but trained by the Word, let us condemn sumptuousness of clothing, saying, "Ye are sheep's wool." Though Miletus boast, and Italy be praised, and the wool, about which many rave, be protected beneath skins, [1538] yet are we not to set our hearts on it. The blessed John, despising the locks of sheep as savouring of luxury, chose "camel's hair," and was clad in it, making himself an example of frugality and simplicity of life. For he also "ate locusts and wild honey," [1539] sweet and spiritual fare; preparing, as he was, the lowly and chaste ways of the Lord. For how possibly could he have worn a purple robe, who turned away from the pomp of cities, and retired to the solitude of the desert, to live in calmness with God, far from all frivolous pursuits--from all false show of good--from all meanness? Elias used a sheepskin mantle, and fastened the sheepskin with a girdle made of hair. [1540] And Esaias, another prophet, was naked and barefooted, [1541] and often was clad in sackcloth, the garb of humility. And if you call Jeremiah, he had only "a linen girdle." [1542] For as well-nurtured bodies, when stripped, show their vigour more manifestly, so also beauty of character shows its magnanimity, when not involved in ostentatious fooleries. But to drag one's clothes, letting them down to the soles of his feet, is a piece of consummate foppery, impeding activity in walking, the garment sweeping the surface dirt of the ground like a broom; since even those emasculated creatures the dancers, who transfer their dumb shameless profligacy to the stage, do not despise the dress which flows away to such indignity; whose curious vestments, and appendages of fringes, and elaborate motions of figures, show the trailing of sordid effeminacy. [1543] If one should adduce the garment of the Lord reaching down to the foot, that many-flowered coat [1544] shows the flowers of wisdom, the varied and unfading Scriptures, the oracles of the Lord, resplendent with the rays of truth. In such another robe the Spirit arrayed the Lord through David, when he sang thus: "Thou wert clothed with confession and comeliness, putting on light as a garment." [1545] As, then, in the fashioning of our clothes, we must keep clear of all strangeness, so in the use of them we must beware of extravagance. For neither is it seemly for the clothes to be above the knee, as they say was the case with the Lacedæmonian virgins; [1546] nor is it becoming for any part of a woman to be exposed. Though you may with great propriety use the language addressed to him who said, "Your arm is beautiful; yes, but it is not for the public gaze. Your thighs are beautiful; but, was the reply, for my husband alone. And your face is comely. Yes; but only for him who has married me." But I do not wish chaste women to afford cause for such praises to those who, by praises, hunt after grounds of censure; and not only because it is prohibited to expose the ankle, but because it has also been enjoined that the head should be veiled and the face covered; for it is a wicked thing for beauty to be a snare to men. Nor is it seemly for a woman to wish to make herself conspicuous, by using a purple veil. Would it were possible to abolish purple in dress, so as not to turn the eyes of spectators on the face of those that wear it! But the women, in the manufacture of all the rest of their dress, have made everything of purple, thus inflaming the lusts. And, in truth, those women who are crazy about these stupid and luxurious purples, "purple (dark) death has seized," [1547] according to the poetic saying. On account of this purple, then, Tyre and Sidon, and the vicinity of the Lacedæmonian Sea, are very much desired; and their dyers and purple-fishers, and the purple fishes themselves, because their blood produces purple, are held in high esteem. But crafty women and effeminate men, who blend these deceptive dyes with dainty fabrics, carry their insane desires beyond all bounds, and export their fine linens no longer from Egypt, but some other kinds from the land of the Hebrews and the Cilicians. I say nothing of the linens made of Amorgos [1548] and Byssus. Luxury has outstripped nomenclature. The covering ought, in my judgment, to show that which is covered to be better than itself, as the image is superior to the temple, the soul to the body, and the body to the clothes. [1549] But now, quite the contrary, the body of these ladies, if sold, would never fetch a thousand Attic drachms. Buying, as they do, a single dress at the price of ten thousand talents, they prove themselves to be of less use and less value than cloth. Why in the world do you seek after what is rare and costly, in preference to what is at hand and cheap? It is because you know not what is really beautiful, what is really good, and seek with eagerness shows instead of realities from fools who, like people out of their wits, imagine black to be white. __________________________________________________________________ [1518] Chap. xi. is not a separate chapter in the Greek, but appears as part of chap. x. [1519] Luke xii. 22, 23. [1520] Luke xii. 24. [1521] Luke xii. 24. [1522] Luke xii. 27. [1523] Luke xii. 28. [1524] meteoros [1525] Matt. vi. 32. [1526] Clement uses here Platonic language, doxa meaning opinion established on no scientific basis, which may be true or may be false, and episteme knowledge sure and certain, because based on the reasons of things. [1527] [Martial, Epigrams, passim.] [1528] [The reproach and opprobrium of foppery.] [1529] Dan. vii. 9. [1530] Rev. vi. 9, 11. [1531] [This refers to the natural tint of unbleached linen, or to wool not whitened by the art of the fuller. Hermas speaks of "pure undressed linen." Book iii. 4, p. 40, supra.] [1532] [The colour (probably, for mss. differ) reprehended as the dress of the false shepherd in Hermas. See [16]note 10, book iii. Simil. 6. cap. ii. p. 36, this volume.] [1533] Ecclus. xi. 4. [1534] Luke vii. 25. [1535] Prodicus, of the island Ceus. [1536] Or by a conjectural emendation of the text, "If in this we must relax somewhat in the case of women." [1537] Various kinds of robes. [The peplus, or shawl of fine wool, seems to be specified in condemning the boast below, which asserts real wool and no imitation.] [1538] Alluding to the practice of covering the fleeces of sheep with skins, when the wool was very fine, to prevent it being soiled by exposure. [1539] Mark i. 6. [1540] 2 Kings i. 8. [1541] Isa. xx. 2. [1542] Jer. xiii. 1. [1543] [The bearing of this chapter on ecclesiastical vestments must be evident. It is wholly inconsistent with aught but very simple attire in public worship; and rebukes even the fashionable costumes of women and much of our mediæval æstheticism, with primitive severity. On the whole subject, see the Vestiarium Christianum of the Rev. Wharton B. Marriott. London, Rivingtons, 1868.] [1544] [Based upon the idea that Joseph's coat of many colours, which was afterwards dipped in blood, was a symbol of our Lord's raiment, on which lots were cast.] [1545] Ps. civ. 2. [1546] [Women's tunics tucked up to give freedom to the knee, are familiar objects in ancient art.] [1547] Iliad, v. 83. [1548] Flax grown in the island of Amorgos. [1549] [Matt. vi. 25.] __________________________________________________________________ Chap. XII.--On Shoes. Women fond of display act in the same manner with regard to shoes, showing also in this matter great luxuriousness. Base, in truth, are those sandals on which golden ornaments are fastened; but they are thought worth having nails driven into the soles in winding rows. Many, too, carve on them [1550] amorous embraces, as if they would by their walk communicate to the earth harmonious movement, and impress on it the wantonness of their spirit. Farewell, therefore, must be bidden to gold-plated and jewelled mischievous devices of sandals, and Attic and Sicyonian half-boots, and Persian and Tyrrhenian buskins; and setting before us the right aim, as is the habit with our truth, we are bound to select what is in accordance with nature. For the use of shoes is partly for covering, partly for defence in case of stumbling against objects, and for saving the sole of the foot from the roughness of hilly paths. Women are to be allowed a white shoe, except when on a journey, and then a greased shoe must be used. When on a journey, they require nailed shoes. Further, they ought for the most part to wear shoes; for it is not suitable for the foot to be shown naked: besides, woman is a tender thing, easily hurt. But for a man bare feet are quite in keeping, except when he is on military service. "For being shod is near neighbour to being bound." [1551] To go with bare feet is most suitable for exercise, and best adapted for health and ease, unless where necessity prevents. But if we are not on a journey, and cannot endure bare feet, we may use slippers or white shoes; dusty-foots [1552] the Attics called them, on account of their bringing the feet near the dust, as I think. As a witness for simplicity in shoes let John suffice, who avowed that "he was not worthy to unloose the latchet of the Lord's shoes." [1553] For he who exhibited to the Hebrews the type of the true philosophy wore no elaborate shoes. What else this may imply, will be shown elsewhere. __________________________________________________________________ [1550] [It was such designs which early Christian art endeavoured to supplant, by the devices on lamps, ChR, AO., etc.] [1551] upodedesthai to dedesthai. "Wearing boots is near neighbour to wearing bonds." [1552] konipodes. [1553] Mark. i. 7; Luke iii. 16. [It was reserved for Chrysostom to give a more terrible counterblast against costly chaussure, in commenting upon Matt. xvi. 13, et seq. Opera, tom. vii. p. 502, ed. Migne.] __________________________________________________________________ Chapter XIII--Against Excessive Fondness for Jewels and Gold Ornaments. It is childish to admire excessively dark or green stones, and things cast out by the sea on foreign shores, particles of the earth. [1554] For to rush after stones that are pellucid and of peculiar colours, and stained glass, is only characteristic of silly people, who are attracted by things that have a striking show. Thus children, on seeing the fire, rush to it, attracted by its brightness; not understanding through senselessness the danger of touching it. Such is the case with the stones which silly women wear fastened to chains and set in necklaces, amethysts, ceraunites, jaspers, topaz, and the Milesian "Emerald, most precious ware." And the highly prized pearl has invaded the woman's apartments to an extravagant extent. This is produced in a kind of oyster like mussels, and is about the bigness of a fish's eye of large size. And the wretched creatures are not ashamed at having bestowed the greatest pains about this little oyster, when they might adorn themselves with the sacred jewel, the Word of God, whom the Scripture has somewhere called a pearl, the pure and pellucid Jesus, the eye that watches in the flesh,--the transparent Word, by whom the flesh, regenerated by water, becomes precious. For that oyster that is in the water covers the flesh all round, and out of it is produced the pearl. We have heard, too, that the Jerusalem above is walled with sacred stones; and we allow that the twelve gates of the celestial city, by being made like precious stones, indicate the transcendent grace of the apostolic voice. For the colours are laid on in precious stones, and these colours are precious; while the other parts remain of earthy material. With these symbolically, as is meet, the city of the saints, which is spiritually built, is walled. By that brilliancy of stones, therefore, is meant the inimitable brilliancy of the spirit, the immortality and sanctity of being. But these women, who comprehend not the symbolism of Scripture, gape all they can for jewels, adducing the astounding apology, "Why may I not use what God hath exhibited?" and, "I have it by me, why may I not enjoy it?" and, "For whom were these things made, then, if not for us?" Such are the utterances of those who are totally ignorant of the will of God. For first necessaries, such as water and air, He supplies free to all; and what is not necessary He has hid in the earth and water. Wherefore ants dig, and griffins guard gold, and the sea hides the pearl-stone. But ye busy yourselves about what you need not. Behold, the whole heaven is lighted up, and ye seek not God; but gold which is hidden, and jewels, are dug up by those among us who are condemned to death. But you also oppose Scripture, seeing it expressly cries "Seek first the kingdom of heaven, and all these things shall be added unto you." [1555] But if all things have been conferred on you, and all things allowed you, and "if all things are lawful, yet all things are not expedient," [1556] says the apostle. God brought our race into communion by first imparting what was His own, when He gave His own Word, common to all, and made all things for all. All things therefore are common, and not for the rich to appropriate an undue share. That expression, therefore, "I possess, and possess in abundance: why then should I not enjoy?" is suitable neither to the man, nor to society. But more worthy of love is that: "I have: why should I not give to those who need?" For such an one--one who fulfils the command, "Thou shalt love thy neighbour as thyself"--is perfect. For this is the true luxury--the treasured wealth. But that which is squandered on foolish lusts is to be reckoned waste, not expenditure. For God has given to us, I know well, the liberty of use, but only so far as necessary; and He has determined that the use should be common. And it is monstrous for one to live in luxury, while many are in want. How much more glorious is it to do good to many, than to live sumptuously! How much wiser to spend money on human being, [1557] than on jewels and gold! How much more useful to acquire decorous friends, than lifeless ornaments! Whom have lands ever benefited so much as conferring favours has? It remains for us, therefore, to do away with this allegation: Who, then, will have the more sumptuous things, if all select the simpler? Men, I would say, if they make use of them impartially and indifferently. But if it be impossible for all to exercise self-restraint, yet, with a view to the use of what is necessary, we must seek after what can be most readily procured, bidding a long farewell to these superfluities. In fine, they must accordingly utterly cast off ornaments as girls' gewgaws, rejecting adornment itself entirely. For they ought to be adorned within, and show the inner woman beautiful. For in the soul alone are beauty and deformity shown. Wherefore also only the virtuous man is really beautiful and good. And it is laid down as a dogma, that only the beautiful is good. And excellence alone appears through the beautiful body, and blossoms out in the flesh, exhibiting the amiable comeliness of self-control, whenever the character like a beam of light gleams in the form. For the beauty of each plant and animal consists in its individual excellence. And the excellence of man is righteousness, and temperance, and manliness, and godliness. The beautiful man is, then, he who is just, temperate, and in a word, good, not he who is rich. But now even the soldiers wish to be decked with gold, not having read that poetical saying:-- "With childish folly to the war he came, Laden with store of gold." [1558] But the love of ornament, which is far from caring for virtue, but claims the body for itself, when the love of the beautiful has changed to empty show, is to be utterly expelled. For applying things unsuitable to the body, as if they were suitable, begets a practice of lying and a habit of falsehood; and shows not what is decorous, simple, and truly childlike, but what is pompous, luxurious, and effeminate. But these women obscure true beauty, shading it with gold. And they know not how great is their transgression, in fastening around themselves ten thousand rich chains; as they say that among the barbarians malefactors are bound with gold. The women seem to me to emulate these rich prisoners. For is not the golden necklace a collar, and do not the necklets which they call catheters [1559] occupy the place of chains? and indeed among the Attics they are called by this very name. The ungraceful things round the feet of women, Philemon in the Synephebus called ankle-fetters:-- "Conspicuous garments, and a kind of a golden fetter." What else, then, is this coveted adorning of yourselves, O ladies, but the exhibiting of yourselves fettered? For if the material does away with the reproach, the endurance [of your fetters] is a thing indifferent. To me, then, those who voluntarily put themselves into bonds seem to glory in rich calamities. Perchance also it is such chains that the poetic fable says were thrown around Aphrodite when committing adultery, referring to ornaments as nothing but the badge of adultery. For Homer called those, too, golden chains. But new women are not ashamed to wear the most manifest badges of the evil one. For as the serpent deceived Eve, so also has ornament of gold maddened other women to vicious practices, using as a bait the form of the serpent, and by fashioning lampreys and serpents for decoration. Accordingly the comic poet Nicostratus says, "Chains, collars, rings, bracelets, serpents, anklets, earrings." [1560] In terms of strongest censure, therefore, Aristophanes in the Thesmophoriazousæ exhibits the whole array of female ornament in a catalogue:-- "Snoods, fillets, natron, and steel; Pumice-stone, band, back-band, Back-veil, paint, necklaces, Paints for the eyes, soft garment, hair-net, Girdle, shawl, fine purple border, Long robe, tunic, Barathrum, round tunic." But I have not yet mentioned the principal of them. Then what? "Ear-pendants, jewelry, ear-rings; Mallow-coloured cluster-shaped anklets; Buckles, clasps, necklets, Fetters, seals, chains, rings, powders, Bosses, bands, olisbi, Sardian stones, Fans, helicters." I am weary and vexed at enumerating the multitude of ornaments; [1561] and I am compelled to wonder how those who bear such a burden are not worried to death. O foolish trouble! O silly craze for display! They squander meretriciously wealth on what is disgraceful; and in their love for ostentation disfigure God's gifts, emulating the art of the evil one. The rich man hoarding up in his barns, and saying to himself, "Thou hast much goods laid up for many years; eat, drink, be merry," the Lord in the Gospel plainly called "fool." "For this night they shall take of thee thy soul; whose then shall those things which thou hast prepared be?" [1562] Apelles, the painter, seeing one of his pupils painting a figure loaded with gold colour to represent Helen, said to him, "Boy, being incapable of painting her beautiful, you have made her rich." Such Helens are the ladies of the present day, not truly beautiful, but richly got up. To these the Spirit prophesies by Zephaniah: "And their silver and their gold shall not be able to deliver them in the day of the Lord's anger." [1563] But for those women who have been trained under Christ, it is suitable to adorn themselves not with gold, but with the Word, through whom alone the gold comes to light. [1564] Happy, then, would have been the ancient Hebrews, had they cast away their women's ornaments, or only melted them; but having cast their gold into the form of an ox, and paid it idolatrous worship, they consequently reap no advantage either from their art or their attempt. But they taught our women most expressively to keep clear of ornaments. The lust which commits fornication with gold becomes an idol, and is tested by fire; for which alone luxury is reserved, as being an idol, not a reality. [1565] Hence the Word, upbraiding the Hebrews by the prophet, says, "They made to Baal things of silver and gold," that is, ornaments. And most distinctly threatening, He says, "I will punish her for the days of Baalim, in which they offered sacrifice for her, and she put on her earrings and her necklaces." [1566] And He subjoined the cause of the adornment, when He said, "And she went after her lovers, but forgot Me, saith the Lord. [1567] Resigning, therefore, these baubles to the wicked master of cunning himself, let us not take part in this meretricious adornment, nor commit idolatry through a specious pretext. Most admirably, therefore, the blessed Peter [1568] says, "In like manner also, that women adorn themselves not with braids, or gold, or costly array, but (which becometh women professing godliness) with good works." For it is with reason that he bids decking of themselves to be kept far from them. For, granting that they are beautiful, nature suffices. Let not art contend against nature; that is, let not falsehood strive with truth. And if they are by nature ugly, they are convicted, by the things they apply to themselves, of what they do not possess [i.e., of the want of beauty]. It is suitable, therefore, for women who serve Christ to adopt simplicity. For in reality simplicity provides for sanctity, by reducing redundancies to equality, and by furnishing from whatever is at hand the enjoyment sought from superfluities. For simplicity, as the name shows, is not conspicuous, is not inflated or puffed up in aught, but is altogether even, and gentle, and equal, and free of excess, and so is sufficient. And sufficiency is a condition which reaches its proper end without excess or defect. The mother of these is Justice, and their nurse "Independence;" and this is a condition which is satisfied with what is necessary, and by itself furnishes what contributes to the blessed life. Let there, then, be in the fruits of thy hands, sacred order, liberal communication, and acts of economy. "For he that giveth to the poor, lendeth to God." [1569] "And the hands of the manly shall be enriched." [1570] Manly He calls those who despise wealth, and are free in bestowing it. And on your feet [1571] let active readiness to well-doing appear, and a journeying to righteousness. Modesty and chastity are collars and necklaces; such are the chains which God forges. "Happy is the man who hath found wisdom, and the mortal who knows understanding," says the Spirit by Solomon: "for it is better to buy her than treasures of gold and silver; and she is more valuable than precious stones." [1572] For she is the true decoration. And let not their ears be pierced, contrary to nature, in order to attach to them ear-rings and ear-drops. For it is not right to force nature against her wishes. Nor could there be any better ornament for the ears than true instruction, which finds its way naturally into the passages of hearing. And eyes anointed by the Word, and ears pierced for perception, make a man a hearer and contemplator of divine and sacred things, the Word truly exhibiting the true beauty "which eye hath not seen nor ear heard before." [1573] __________________________________________________________________ [1554] [Amber is referred to, and the extravagant values attributed to it. The mysterious enclosure of bees and other insects in amber, gave it superstitious importance. Clement may have fancied these to be remnants of a pre-adamite earth.] [1555] Matt. vi. 33. [1556] 1 Cor. x. 23. [1557] [Chrysostom enlarges on this Christian thought most eloquently, in several of his homilies: e.g., on the First Epistle to the Corinthians. Hom. xxi. tom. x. p. 178. Opp., ed. Migne.] [1558] Iliad, ii. 872. [1559] [The necklace called kathema or kathema seems to be referred to. Ezek. xvi. 11, and Isa. iii. 19, Sept.] [1560] Ellobion by conjecture, as more suitable to the connection than Elleboron or Eleboron. Hellebore of the ms., though Hellebore may be intended as a comic ending. [1561] [The Greek satirist seems to have borrowed Isaiah's catalogue. cap. iii. 18-23.] [1562] Luke. xii. 19, 20. [1563] Zeph. i. 18. [1564] Logos is identified with reason; and it is by reason, or the ingenuity of man, that gold is discovered and brought to light. [But here he seems to have in view the comparisons between gold and wisdom, in Job xxviii.] [1565] eidolon, an appearance, an image. [1566] Hos. ii. 8. [1567] Hos. ii. 13. [1568] By mistake for Paul. Clement quotes here, as often, from memory (1 Tim. ii. 9, 10). [1569] Prov. xix. 17. [1570] Prov. x. 4. [1571] [Eph. vi. 15.] [1572] Prov. iii. 13-15. [1573] 1 Cor. ii. 9. __________________________________________________________________ __________________________________________________________________ The Instructor. Book III. __________________________________________________________________ __________________________________________________________________ Chapter I.--On the True Beauty. It is then, as appears, the greatest of all lessons to know one's self. For if one knows himself, he will know God; and knowing God, he will be made like God, not by wearing gold or long robes, but by well-doing, and by requiring as few things as possible. [1574] Now, God alone is in need of nothing, and rejoices most when He sees us bright with the ornament of intelligence; and then, too, rejoices in him who is arrayed in chastity, the sacred stole of the body. Since then the soul consists of three divisions; [1575] the intellect, which is called the reasoning faculty, is the inner man, which is the ruler of this man that is seen. And that one, in another respect, God guides. But the irascible part, being brutal, dwells near to insanity. And appetite, which is the third department, is many-shaped above Proteus, the varying sea-god, who changed himself now into one shape, now into another; and it allures to adulteries, to licentiousness, to seductions. "At first he was a lion with ample beard." [1576] While he yet retained the ornament, the hair of the chin showed him to be a man. "But after that a serpent, a pard, or a big sow." Love of ornament has degenerated to wantonness. A man no longer appears like a strong wild beast, "But he became moist water, and a tree of lofty branches." Passions break out, pleasures overflow; beauty fades, and falls quicker than the leaf on the ground, when the amorous storms of lust blow on it before the coming of autumn, and is withered by destruction. For lust becomes and fabricates all things, and wishes to cheat, so as to conceal the man. But that man with whom the Word dwells does not alter himself, does not get himself up: he has the form which is of the Word; he is made like to God; he is beautiful; he does not ornament himself: his is beauty, the true beauty, for it is God; and that man becomes God, since God so wills. Heraclitus, then, rightly said, "Men are gods, and gods are men." For the Word Himself is the manifest mystery: God in man, and man God. And the Mediator executes the Father's will; for the Mediator is the Word, who is common to both--the Son of God, the Saviour of men; His Servant, our Teacher. And the flesh being a slave, as Paul testifies, how can one with any reason adorn the handmaid like a pimp? For that which is of flesh has the form of a servant. Paul says, speaking of the Lord, "Because He emptied Himself, taking the form of a servant," [1577] calling the outward man servant, previous to the Lord becoming a servant and wearing flesh. But the compassionate God Himself set the flesh free, and releasing it from destruction, and from bitter and deadly bondage, endowed it with incorruptibility, arraying the flesh in this, the holy embellishment of eternity--immortality. There is, too, another beauty of men--love. "And love," according to the apostle, "suffers long, and is kind; envieth not; vaunteth not itself, is not puffed up." [1578] For the decking of one's self out--carrying, as it does, the look of superfluity and uselessness--is vaunting one's self. Wherefore he adds, "doth not behave itself unseemly:" for a figure which is not one's own, and is against nature, is unseemly; but what is artificial is not one's own, as is clearly explained: "seeketh not," it is said, "what is not her own." For truth calls that its own which belongs to it; but the love of finery seeks what is not its own, being apart from God, and the Word, from love. And that the Lord Himself was uncomely in aspect, the Spirit testifies by Esaias: "And we saw Him, and He had no form nor comeliness but His form was mean, inferior to men." [1579] Yet who was more admirable than the Lord? But it was not the beauty of the flesh visible to the eye, but the true beauty of both soul and body, which He exhibited, which in the former is beneficence; in the latter--that is, the flesh--immortality. __________________________________________________________________ [1574] [On this book, Kaye's comments extend from p. 91 to p. 111 of his analysis.] [1575] [Note this psychological dissection. Compare Aristotle, Nicomachean Ethics, book vi. cap. 2, aisthesis, nous, orexis, sense, intellect, appetition. Also, book i. cap. 11, or 13 in some editions.] [1576] Odyss., iv. 456-458. [1577] Phil. ii. 7. [1578] 1 Cor. xiii. 4. [1579] Isa. liii. 2, 3. [But see also Ps. xlv. 2, which was often cited by the ancients to prove the reverse. Both may be reconciled; he was a fair and comely child like his father David; but, as "the man of sorrows," he became old in looks, and his countence was marred. For David's beauty, see 1 Sam. xvi. 12. For our Lord's at twelve years of age, when the virgin was seeking her child, Canticles, v. 7-16. For his appearance at three and thirty, when the Jews only ventured to credit him with less than fifty years, John viii. 57. See also Irenæus, Against Heresies, cap. xxii. note 12, p. 391, this series.] __________________________________________________________________ Chapter II.--Against Embellishing the Body. It is not, then, the aspect of the outward man, but the soul that is to be decorated with the ornament of goodness; we may say also the flesh with the adornment of temperance. But those women who beautify the outside, are unawares all waste in the inner depths, as is the case with the ornaments of the Egyptians; among whom temples with their porticos and vestibules are carefully constructed, and groves and sacred fields adjoining; the halls are surrounded with many pillars; and the walls gleam with foreign stones, and there is no want of artistic painting; and the temples gleam with gold, and silver, and amber, and glitter with parti-coloured gems from India and Ethiopia; and the shrines are veiled with gold-embroidered hangings. But if you enter the penetralia of the enclosure, and, in haste to behold something better, seek the image that is the inhabitant of the temple, and if any priest of those that offer sacrifice there, looking grave, and singing a pæan in the Egyptian tongue, remove a little of the veil to show the god, he will give you a hearty laugh at the object of worship. For the deity that is sought, to whom you have rushed, will not be found within, but a cat, or a crocodile, or a serpent of the country, or some such beast unworthy of the temple, but quite worthy of a den, a hole, or the dirt. The god of the Egyptians appears a beast rolling on a purple couch. So those women who wear gold, occupying themselves in curling at their locks, and engaged in anointing their cheeks, painting their eyes, and dyeing their hair, and practising the other pernicious arts of luxury, decking the covering of flesh,--in truth, imitate the Egyptians, in order to attract their infatuated lovers. But if one withdraw the veil of the temple, I mean the head-dress, the dye, the clothes, the gold, the paint, the cosmetics,--that is, the web consisting of them, the veil, with the view of finding within the true beauty, he will be disgusted, I know well. For he will not find the image of God dwelling within, as is meet; but instead of it a fornicator and adulteress has occupied the shrine of the soul. And the true beast will thus be detected--an ape smeared with white paint. And that deceitful serpent, devouring the understanding part of man through vanity, has the soul as its hole, filling all with deadly poisons; and injecting his own venom of deception, this pander of a dragon has changed women into harlots. For love of display is not for a lady, but a courtesan. Such women care little for keeping at home with their husbands; but loosing their husbands' purse-strings, they spend its supplies on their lusts, that they may have many witnesses of their seemingly fair appearance; and, devoting the whole day to their toilet, they spend their time with their bought slaves. Accordingly they season the flesh like a pernicious sauce; and the day they bestow on the toilet shut up in their rooms, so as not to be caught decking themselves. But in the evening this spurious beauty creeps out to candle-light as out of a hole; for drunkenness and the dimness of the light aid what they have put on. The woman who dyes her hair yellow, Menander the comic poet expels from the house:-- "Now get out of this house, for no chaste Woman ought to make her hair yellow," nor, I would add, stain her cheeks, nor paint her eyes. Unawares the poor wretches destroy their own beauty, by the introduction of what is spurious. At the dawn of day, mangling, racking, and plastering themselves over with certain compositions, they chill the skin, furrow the flesh with poisons, and with curiously prepared washes, thus blighting their own beauty. Wherefore they are seen to be yellow from the use of cosmetics, and susceptible to disease, their flesh, which has been shaded with poisons, being now in a melting state. So they dishonour the Creator of men, as if the beauty given by Him were nothing worth. As you might expect, they become lazy in housekeeping, sitting like painted things to be looked at, not as if made for domestic economy. Wherefore in the comic poet the sensible woman says, "What can we women do wise or brilliant, who sit with hair dyed yellow, outraging the character of gentlewomen; causing the overthrow of houses, the ruin of nuptials, and accusations on the part of children?" [1580] In the same way, Antiphanes the comic poet, in Malthaca, ridicules the meretriciousness of women in words that apply to them all, and are framed against the rubbing of themselves with cosmetics, saying:-- "She comes, She goes back, she approaches, she goes back. She has come, she is here, she washes herself, she advances, She is soaped, she is combed, she goes out, is rubbed, She washes herself, looks in the glass, robes herself, Anoints herself, decks herself, besmears herself; And if aught is wrong, chokes [with vexation]." Thrice, I say, not once, do they deserve to perish, who use crocodiles' excrement, and anoint themselves with the froth of putrid humours, and stain their eyebrows with soot, and rub their cheeks with white lead. These, then, who are disgusting even to the heathen poets for their fashions, how shall they not be rejected by the truth? [1581] Accordingly another comic poet, Alexis, reproves them. For I shall adduce his words, which with extravagance of statement shame the obstinacy of their impudence. For he was not very far beyond the mark. And I cannot for shame come to the assistance of women held up to such ridicule in comedy. Then she ruins her husband. "For first, in comparison with gain and the spoiling of neighbours, All else is in their eyes superfluous." "Is one of them little? She stitches cork into her shoe-sole. Is one tall? She wears a thin sole, And goes out keeping her head down on her shoulder: This takes away from her height. Has one no flanks? She has something sewed on to her, so that the spectators May exclaim on her fine shape behind. Has she a prominent stomach? By making additions, to render it straight, such as the nurses we see in the comic poets, She draws back, as it were, by these poles, the protuberance of the stomach in front. Has one yellow eyebrows? She stains them with soot. Do they happen to be black? She smears them with ceruse. Is one very white-skinned? She rouges. Has one any part of the body beautiful? She shows it bare. Has she beautiful teeth? She must needs laugh, That those present may see what a pretty mouth she has; But if not in the humour for laughing, she passes the day within, With a slender sprig of myrtle between her lips, Like what cooks have always at hand when they have goats' heads to sell, So that she must keep them apart the whilst, whether she will or not." I set these quotations from the comic poets [1582] before you, since the Word most strenuously wishes to save us. And by and by I will fortify them with the divine Scriptures. For he who does not escape notice is wont to abstain from sins, on account of the shame of reproof. Just as the plastered hand and the anointed eye exhibit from their very look the suspicion of a person in illness, so also cosmetics and dyes indicate that the soul is deeply diseased. The divine Instructor enjoins us not to approach to another's river, meaning by the figurative expression "another's river," "another's wife;" the wanton that flows to all, and out of licentiousness gives herself up to meretricious enjoyment with all. "Abstain from water that is another's," He says, "and drink not of another's well," admonishing us to shun the stream of "voluptuousness," that we may live long, and that years of life may be added to us; [1583] both by not hunting after pleasure that belongs to another, and by diverting our inclinations. Love of dainties and love of wine, though great vices, are not of such magnitude as fondness for finery. [1584] "A full table and repeated cups" are enough to satisfy greed. But to those who are fond of gold, and purple, and jewels, neither the gold that is above the earth and below it is sufficient, nor the Tyrian Sea, nor the freight that comes from India and Ethiopia, nor yet Pactolus flowing with gold; not even were a man to become a Midas would he be satisfied, but would be still poor, craving other wealth. Such people are ready to die with their gold. And if Plutus [1585] is blind, are not those women that are crazy about him, and have a fellow-feeling with him, blind too? Having, then, no limit to their lust, they push on to shamelessness. For the theatre, and pageants, and many spectators, and strolling in the temples, and loitering in the streets, that they may be seen conspicuously by all, are necessary to them. For those that glory in their looks, not in heart, [1586] dress to please others. For as the brand shows the slave, so do gaudy colours the adulteress. "For though thou clothe thyself in scarlet, and deck thyself with ornaments of gold, and anoint thine eyes with stibium, in vain is thy beauty," [1587] says the Word by Jeremiah. Is it not monstrous, that while horses, birds, and the rest of the animals, spring and bound from the grass and meadows, rejoicing in ornament that is their own, in mane, and natural colour, and varied plumage; woman, as if inferior to the brute creation, should think herself so unlovely as to need foreign, and bought, and painted beauty? Head-dresses and varieties of head-dresses, and elaborate braidings, and infinite modes of dressing the hair, and costly specimens of mirrors, in which they arrange their costume,--hunting after those that, like silly children, are crazy about their figures,--are characteristic of women who have lost all sense of shame. If any one were to call these courtesans, he would make no mistake, for they turn their faces into masks. But us the Word enjoins "to look not on the things that are seen, but the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal." [1588] But what passes beyond the bounds of absurdity, is that they have invented mirrors for this artificial shape of theirs, as if it were some excellent work or masterpiece. The deception rather requires a veil thrown over it. For as the Greek fable has it, it was not a fortunate thing for the beautiful Narcissus to have been the beholder of his own image. And if Moses commanded men to make not an image to represent God by art, how can these women be right, who by their own reflection produce an imitation of their own likeness, in order to the falsifying of their faces? Likewise also, when Samuel the prophet was sent to anoint one of the sons of Jesse for king, and on seeing the eldest of his sons to be fair and tall, produced the anointing oil, being delighted with him, the Lord said to him, "Look not to his appearance, nor the height of his stature: for I have rejected him. For man looketh on the eyes, but the Lord into the heart." [1589] And he anointed not him that was comely in person, but him that was comely in soul. If, then, the Lord counts the natural beauty of the body inferior to that of the soul, what thinks He of spurious beauty, rejecting utterly as He does all falsehood? "For we walk by faith, not by sight." [1590] Very clearly the Lord accordingly teaches by Abraham, that he who follows God must despise country, and relations, and possessions, and all wealth, by making him a stranger. And therefore also He called him His friend who had despised the substance which he had possessed at home. For he was of good parentage, and very opulent; and so with three hundred and eighteen servants of his own he subdued the four kings who had taken Lot captive. Esther alone we find justly adorned. The spouse adorned herself mystically for her royal husband; but her beauty turns out the redemption price of a people that were about to be massacred. And that decoration makes women courtesans, and men effeminate and adulterers, the tragic poet is a witness; thus discoursing:-- "He that judged the goddesses, As the myth of the Argives has it, having come from Phrygia To Lacedæmon, arrayed in flowery vestments, Glittering with gold and barbaric luxury, Loving, departed, carrying away her he loved, Helen, to the folds of Ida, having found that Menelaus was away from home." [1591] O adulterous beauty! Barbarian finery and effeminate luxury overthrew Greece; Lacedæmonian chastity was corrupted by clothes, and luxury, and graceful beauty; barbaric display proved Jove's daughter a courtesan. They had no instructor [1592] to restrain their lusts, nor one to say, "Do not commit adultery;" nor, "Lust not;" or, "Travel not by lust into adultery;" or further, "Influence not thy passions by desire of adornment." What an end was it that ensued to them, and what woes they endured, who would not restrain their self-will! Two continents were convulsed by unrestrained pleasures, and all was thrown into confusion by a barbarian boy. The whole of Hellas puts to sea; the ocean is burdened with the weight of continents; a protracted war breaks out, and fierce battles are waged, and the plains are crowded with dead: the barbarian assails the fleet with outrage; wickedness prevails, and the eye of that poetic Jove looks on the Thracians:-- "The barbarian plains drink noble blood, And the streams of the rivers are choked with dead bodies." Breasts are beaten in lamentations, and grief desolates the land; and all the feet, and the summits of many-fountained Ida, and the cities of the Trojans, and the ships of the Achæans, shake. Where, O Homer, shall we flee and stand? Show us a spot of ground that is not shaken!-- "Touch not the reins, inexperienced boy, Nor mount the seat, not having learned to drive." [1593] Heaven delights in two charioteers, by whom alone the chariot of fire is guided. For the mind is carried away by pleasure; and the unsullied principle of reason, when not instructed by the Word, slides down into licentiousness, and gets a fall as the due reward of its transgression. An example of this are the angels, who renounced the beauty of God for a beauty which fades, and so fell from heaven to earth. [1594] The Shechemites, too, were punished by an overthrow for dishonouring the holy virgin. The grave was their punishment, and the monument of their ignominy leads to salvation. __________________________________________________________________ [1580] Aristophanes, Lysistrata. [1581] [John xvii. 17. "Thy word is truth," is here in mind; and, soon after, he speaks of the Scriptures and the Word (Logos) in the same way.] [1582] [He rebukes heathen women out of their own poets; while he warns Christian women also to resist the contagion of their example, fortified by the Scriptures.] [1583] Prov. ix. 11. [1584] [This is worth noting. Worse than love of wine, because he regards a love for finery as tending to loss of chastity.] [1585] Wealth. [1586] 1 Thess. ii. 17. [1587] Jer. iv. 30. [1588] 2 Cor. iv. 18. [1589] 1 Sam. xvi. 7. [1590] 2 Cor. v. 7. [1591] Iphigenia in Aulis, 71-77. [1592] [The law was the pædagogue of the Jews (Gal. iii. 24); and therefore, as to Gentiles, they were a law unto themselves (Rom. ii. 14, 15), with some truth in their philosophy to guide them.] [1593] Phaethon of Euripides. [1594] Gen. vi. 1, 2. [It is surprising with what tenacity this interpretation clings to the ancient mind of the Church. The Nephilim and Gibborim need a special investigation. The Oriental tales of the genii are probably connected with their fabulous history.] __________________________________________________________________ Chapter III.--Against Men Who Embellish Themselves. To such an extent, then, has luxury advanced, that not only are the female sex deranged about this frivolous pursuit, but men also are infected with the disease. [1595] For not being free of the love of finery, they are not in health; but inclining to voluptuousness, they become effeminate, cutting their hair in an ungentlemanlike and meretricious way, clothed in fine and transparent garments, chewing mastich, [1596] smelling of perfume. [1597] What can one say on seeing them? Like one who judges people by their foreheads, he will divine them to be adulterers and effeminate, addicted to both kinds of venery, haters of hair, destitute of hair, detesting the bloom of manliness, and adorning their locks like women. "Living for unholy acts of audacity, these fickle wretches do reckless and nefarious deeds," says the Sibyl. For their service the towns are full of those who take out hair by pitch-plasters, shave, and pluck out hairs from these womanish creatures. And shops are erected and opened everywhere; and adepts at this meretricious fornication make a deal of money openly by those who plaster themselves, and give their hair to be pulled out in all ways by those who make it their trade, feeling no shame before the onlookers or those who approach, nor before themselves, being men. Such are those addicted to base passions, whose whole body is made smooth by the violent tuggings of pitch-plasters. It is utterly impossible to get beyond such effrontery. If nothing is left undone by them, neither shall anything be left unspoken by me. Diogenes, when he was being sold, chiding like a teacher one of these degenerate creatures, said very manfully, "Come, youngster, buy for yourself a man," chastising his meretriciousness by an ambiguous speech. But for those who are men to shave and smooth themselves, how ignoble! As for dyeing of hair, and anointing of grey locks, and dyeing them yellow, these are practices of abandoned effeminates; and their feminine combing of themselves is a thing to be let alone. For they think, that like serpents they divest themselves of the old age of their head by painting and renovating themselves. But though they do doctor the hair cleverly, they will not escape wrinkles, nor will they elude death by tricking time. For it is not dreadful, it is not dreadful to appear old, when you are not able to shut your eyes to the fact that you are so. The more, then, a man hastes to the end, the more truly venerable is he, having God alone as his senior, since He is the eternal aged One, He who is older than all things. Prophecy has called him the "Ancient of days; and the hair of His head was as pure wool," says the prophet. [1598] "And none other," says the Lord, "can make the hair white or black." [1599] How, then, do these godless ones work in rivalry with God, or rather violently oppose Him, when they transmute the hair made white by Him? "The crown of old men is great experience," [1600] says Scripture; and the hoary hair of their countenance is the blossom of large experience. But these dishonour the reverence of age, the head covered with grey hairs. It is not, it is not possible for him to show the head true who has a fraudulent head. "But ye have not so learned Christ; if so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus: that ye put off, concerning the former conversation, the old man (not the hoary man, but him that is) corrupt according to deceitful lusts; and be renewed (not by dyeings and ornaments), but in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness." [1601] But for one who is a man to comb himself and shave himself with a razor, for the sake of fine effect, to arrange his hair at the looking-glass, to shave his cheeks, pluck hairs out of them, and smooth them, how womanly! And, in truth, unless you saw them naked, you would suppose them to be women. For although not allowed to wear gold, yet out of effeminate desire they enwreath their latches and fringes with leaves of gold; or, getting certain spherical figures of the same metal made, they fasten them to their ankles, and hang them from their necks. This is a device of enervated men, who are dragged to the women's apartments, amphibious and lecherous beasts. For this is a meretricious and impious form of snare. For God wished women to be smooth, and rejoice in their locks alone growing spontaneously, as a horse in his mane; but has adorned man, like the lions, with a beard, and endowed him, as an attribute of manhood, with shaggy breasts,--a sign this of strength and rule. So also cocks, which fight in defence of the hens, he has decked with combs, as it were helmets; and so high a value does God set on these locks, that He orders them to make their appearance on men simultaneously with discretion, and delighted with a venerable look, has honoured gravity of countenance with grey hairs. But wisdom, and discriminating judgments that are hoary with wisdom, attain maturity with time, and by the vigour of long experience give strength to old age, producing grey hairs, the admirable flower of venerable wisdom, conciliating confidence. This, then, the mark of the man, the beard, by which he is seen to be a man, is older than Eve, and is the token of the superior nature. In this God deemed it right that he should excel, and dispersed hair over man's whole body. Whatever smoothness and softness was in him He abstracted from his side when He formed the woman Eve, physically receptive, his partner in parentage, his help in household management, while he (for he had parted with all smoothness) remained a man, and shows himself man. And to him has been assigned action, as to her suffering; for what is shaggy is drier and warmer than what is smooth. Wherefore males have both more hair and more heat than females, animals that are entire than the emasculated, perfect than imperfect. It is therefore impious to desecrate the symbol of manhood, hairiness. [1602] But the embellishment of smoothing (for I am warned by the Word), if it is to attract men, is the act of an effeminate person,--if to attract women, is the act of an adulterer; and both must be driven as far as possible from our society. "But the very hairs of your head are all numbered," says the Lord; [1603] those on the chin, too, are numbered, and those on the whole body. There must be therefore no plucking out, contrary to God's appointment, which has counted [1604] them in according to His will. "Know ye not yourselves," says the apostle, "that Christ Jesus is in you?" [1605] Whom, had we known as dwelling in us, I know not how we could have dared to dishonour. But the using of pitch to pluck out hair (I shrink from even mentioning the shamelessness connected with this process), and in the act of bending back and bending down, the violence done to nature's modesty by stepping out and bending backwards in shameful postures, yet the doers not ashamed of themselves, but conducting themselves without shame in the midst of the youth, and in the gymnasium, where the prowess of man is tried; the following of this unnatural practice, is it not the extreme of licentiousness? For those who engage in such practices in public will scarcely behave with modesty to any at home. Their want of shame in public attests their unbridled licentiousness in private. [1606] For he who in the light of day denies his manhood, will prove himself manifestly a woman by night. "There shall not be," said the Word by Moses, "a harlot of the daughters of Israel; there shall not be a fornicator of the sons of Israel." [1607] But the pitch does good, it is said. Nay, it defames, say I. No one who entertains right sentiments would wish to appear a fornicator, were he not the victim of that vice, and study to defame the beauty of his form. No one would, I say, voluntarily choose to do this. "For if God foreknew those who are called, according to His purpose, to be conformed to the image of His Son," for whose sake, according to the blessed apostle, He has appointed "Him to be the first-born among many brethren," [1608] are they not godless who treat with indignity the body which is of like form with the Lord? The man, who would be beautiful, must adorn that which is the most beautiful thing in man, his mind, which every day he ought to exhibit in greater comeliness; and should pluck out not hairs, but lusts. I pity the boys possessed by the slave-dealers, that are decked for dishonour. But they are not treated with ignominy by themselves, but by command the wretches are adorned for base gain. But how disgusting are those who willingly practice the things to which, if compelled, they would, if they were men, die rather than do? But life has reached this pitch of licentiousness through the wantonness of wickedness, and lasciviousness is diffused over the cities, having become law. Beside them women stand in the stews, offering their own flesh for hire for lewd pleasure, and boys, taught to deny their sex, act the part of women. Luxury has deranged all things; it has disgraced man. A luxurious niceness seeks everything, attempts everything, forces everything, coerces nature. Men play the part of women, and women that of men, contrary to nature; women are at once wives and husbands: no passage is closed against libidinousness; and their promiscuous lechery is a public institution, and luxury is domesticated. O miserable spectacle! horrible conduct! Such are the trophies of your social licentiousness which are exhibited: the evidence of these deeds are the prostitutes. Alas for such wickedness! Besides, the wretches know not how many tragedies the uncertainty of intercourse produces. For fathers, unmindful of children of theirs that have been exposed, often without their knowledge, have intercourse with a son that has debauched himself, and daughters that are prostitutes; and licence in lust shows them to be the men that have begotten them. These things your wise laws allow: people may sin legally; and the execrable indulgence in pleasure they call a thing indifferent. They who commit adultery against nature think themselves free from adultery. Avenging justice follows their audacious deeds, and, dragging on themselves inevitable calamity, they purchase death for a small sum of money. The miserable dealers in these wares sail, bringing a cargo of fornication, like wine or oil; and others, far more wretched, traffic in pleasures as they do in bread and sauce, not heeding the words of Moses, "Do not prostitute thy daughter, to cause her to be a whore, lest the land fall to whoredom, and the land become full of wickedness." [1609] Such was predicted of old, and the result is notorious: the whole earth has now become full of fornication and wickedness. I admire the ancient legislators of the Romans: these detested effeminacy of conduct; and the giving of the body to feminine purposes, contrary to the law of nature, they judged worthy of the extremest penalty, according to the righteousness of the law. For it is not lawful to pluck out the beard, [1610] man's natural and noble ornament. "A youth with his first beard: for with this, youth is most graceful." By and by he is anointed, delighting in the beard "on which descended" the prophetic "ointment" [1611] with which Aaron was honoured. And it becomes him who is rightly trained, on whom peace has pitched its tent, to preserve peace also with his hair. What, then, will not women with strong propensities to lust practice, when they look on men perpetrating such enormities? Rather we ought not to call such as these men, but lewd wretches (bataloi), and effeminate (gunides), whose voices are feeble, and whose clothes are womanish both in feel and dye. And such creatures are manifestly shown to be what they are from their external appearance, their clothes, shoes, form, walk, cut of their hair, look. "For from his look shall a man be known," says the Scripture, "from meeting a man the man is known: the dress of a man, the step of his foot, the laugh of his teeth, tell tales of him." [1612] For these, for the most part, plucking out the rest of their hair, only dress that on the head, all but binding their locks with fillets like women. Lions glory in their shaggy hair, but are armed by their hair in the fight; and boars even are made imposing by their mane; the hunters are afraid of them when they see them bristling their hair. "The fleecy sheep are loaded with their wool." [1613] And their wool the loving Father has made abundant for thy use, O man, having taught thee to sheer their fleeces. Of the nations, the Celts and Scythians wear their hair long, but do not deck themselves. The bushy hair of the barbarian has something fearful in it; and its auburn (xanthon) colour threatens war, the hue being somewhat akin to blood. Both these barbarian races hate luxury. As clear witnesses will be produced by the German, the Rhine; [1614] and by the Scythian, the waggon. Sometimes the Scythian despises even the waggon: its size seems sumptuousness to the barbarian; and leaving its luxurious ease, the Scythian man leads a frugal life. For a house sufficient, and less encumbered than the waggon, he takes his horse, and mounting it, is borne where he wishes. And when faint with hunger, he asks his horse for sustenance; and he offers his veins, and supplies his master with all he possesses--his blood. To the nomad the horse is at once conveyance and sustenance; and the warlike youth of the Arabians (these are other nomads) are mounted on camels. They sit on breeding camels; and these feed and run at the same time, carrying their masters the whilst, and bear the house with them. And if drink fail the barbarians, they milk them; and after that their food is spent, they do not spare even their blood, as is reported of furious wolves. And these, gentler than the barbarians, when injured, bear no remembrance of the wrong, but sweep bravely over the desert, carrying and nourishing their masters at the same time. Perish, then, the savage beasts whose food is blood! For it is unlawful for men, whose body is nothing but flesh elaborated of blood, to touch blood. For human blood has become a partaker of the Word: [1615] it is a participant of grace by the Spirit; and if any one injure him, he will not escape unnoticed. Man may, though naked in body, address the Lord. But I approve the simplicity of the barbarians: loving an unencumbered life, the barbarians have abandoned luxury. Such the Lord calls us to be--naked of finery, naked of vanity, wrenched from our sins, bearing only the wood of life, aiming only at salvation. __________________________________________________________________ [1595] [Heathen manners are here depicted as a warning to Christians. We cannot suppose Christians, as yet, to any extent, corrupted in their manners by fashion and frivolity; for to be a Christian excluded one from temptations of this kind.] [1596] [Query, De re Nicotiana?] [1597] [Smelling of Nicotine?] [1598] Dan. vii. 9. [A truly eloquent passage.] [1599] Matt. v. 36. [1600] Ecclus. xxv. 6. [1601] Eph. iv. 20-24. [1602] [On the other hand, this was Esau's symbol; and the sensual "satyrs" (Isa. xiii. 2) are "hairy goats," in the original. So also the originals of "devils" in Lev. xvii. 7, and 2 Chron. xi. 15. See the learned note of Mr. West, in his edition of Leighton, vol. v. p. 161.] [1603] Matt. x. 30. [1604] enkatarithmenen seems to be here used in a middle, not a passive sense, as katarithmemenos is sometimes. [1605] 2 Cor. xiii. 5. [1606] [Such were the manners with which the Gospel was forced everywhere to contend. That they were against nature is sufficiently clear from the remains of decency in some heathen. Herodotus (book i. cap. 8) tells us that the Lydians counted it disgraceful even for a man to be seen naked.] [1607] Deut. xxiii. 17. [1608] Rom. viii. 28, 29. [1609] Lev. xix. 29. [1610] [When the loss of the beard was a token of foppery and often of something worse, shaving would be frivolity; but here he treats of extirpation.] [1611] Ps. cxxxiii. 2. [1612] Ecclus. xix. 29, 30. [1613] Hesiod, Works and Days, i. 232. [1614] Of which they drink. [1615] [He took upon him our nature, flesh and blood. Heb. ii. 14-16.] __________________________________________________________________ Chapter IV.--With Whom We are to Associate. But really I have unwittingly deviated in spirit from the order, to which I must now revert, and must find fault with having large numbers of domestics. For, avoiding working with their own hands and serving themselves, men have recourse to servants, purchasing a great crowd of fine cooks, and of people to lay out the table, and of others to divide the meat skilfully into pieces. And the staff of servants is separated into many divisions; some labour for their gluttony, carvers and seasoners, and the compounders and makers of sweetmeats, and honey-cakes, and custards; others are occupied with their too numerous clothes; others guard the gold, like griffins; others keep the silver, and wipe the cups, and make ready what is needed to furnish the festive table; others rub down the horses; and a crowd of cup-bearers exert themselves in their service, and herds of beautiful boys, like cattle, from whom they milk away their beauty. And male and female assistants at the toilet are employed about the ladies--some for the mirrors, some for the head-dresses, others for the combs. Many are eunuchs; and these panders serve without suspicion those that wish to be free to enjoy their pleasures, because of the belief that they are unable to indulge in lust. But a true eunuch is not one who is unable, but one who is unwilling, to indulge in pleasure. The Word, testifying by the prophet Samuel to the Jews, who had transgressed when the people asked for a king, promised not a loving lord, but threatened to give them a self-willed and voluptuous tyrant, "who shall," He says, "take your daughters to be perfumers, and cooks, and bakers," [1616] ruling by the law of war, not desiring a peaceful administration. And there are many Celts, who bear aloft on their shoulders women's litters. But workers in wool, and spinners, and weavers, and female work and housekeeping, are nowhere. But those who impose on the women, spend the day with them, telling them silly amatory stories, and wearing out body and soul with their false acts and words. "Thou shalt not be with many," it is said, "for evil, nor give thyself to a multitude;" [1617] for wisdom shows itself among few, but disorder in a multitude. But it is not for grounds of propriety, on account of not wishing to be seen, that they purchase bearers, for it were commendable if out of such feelings they put themselves under a covering; but it is out of luxuriousness that they are carried on their domestics' shoulders, and desire to make a show. So, opening the curtain, and looking keenly round on all that direct their eyes towards them, they show their manners; and often bending forth from within, disgrace this superficial propriety by their dangerous restlessness. "Look not round," it is said, "in the streets of the city, and wander not in its lonely places." [1618] For that is, in truth, a lonely place, though there be a crowd of the licentious in it, where no wise man is present. And these women are carried about over the temples, sacrificing and practising divination day by day, spending their time with fortune-tellers, and begging priests, and disreputable old women; and they keep up old wives' whisperings over their cups, learning charms and incantations from soothsayers, to the ruin of the nuptial bonds. And some men they keep; by others they are kept; and others are promised them by the diviners. They know not that they are cheating themselves, and giving up themselves as a vessel of pleasure to those that wish to indulge in wantonness; and exchanging their purity for the foulest outrage, they think what is the most shameful ruin a great stroke of business. And there are many ministers to this meretricious licentiousness, insinuating themselves, one from one quarter, another from another. For the licentious rush readily into uncleanness, like swine rushing to that part of the hold of the ship which is depressed. Whence the Scripture most strenuously exhorts, "Introduce not every one into thy house, for the snares of the crafty are many." [1619] And in another place, "Let just men be thy guests, and in the fear of the Lord let thy boast remain." [1620] Away with fornication. "For know this well," says the apostle, "that no fornicator, or unclean person, or covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." [1621] But these women delight in intercourse with the effeminate. And crowds of abominable creatures (kinaides) flow in, of unbridled tongue, filthy in body, filthy in language; men enough for lewd offices, ministers of adultery, giggling and whispering, and shamelessly making through their noses sounds of lewdness and fornication to provoke lust, endeavouring to please by lewd words and attitudes, inciting to laughter, the precursor of fornication. And sometimes, when inflamed by any provocation, either these fornicators, or those that follow the rabble of abominable creatures to destruction, make a sound in their nose like a frog, as if they had got anger dwelling in their nostrils. But those who are more refined than these keep Indian birds and Median pea-fowls, and recline with peak-headed [1622] creatures; playing with satyrs, delighting in monsters. They laugh when they hear Thersites; and these women, purchasing Thersiteses highly valued, pride themselves not in their husbands, but in those wretches which are a burden on the earth, and overlook the chaste widow, who is of far higher value than a Melitæan pup, and look askance at a just old man, who is lovelier in my estimation than a monster purchased for money. And though maintaining parrots and curlews, they do not receive the orphan child; [1623] but they expose children that are born at home, and take up the young of birds, and prefer irrational to rational creatures; although they ought to undertake the maintenance of old people with a character for sobriety, who are fairer in my mind than apes, and capable of uttering something better than nightingales; and to set before them that saying, "He that pitieth the poor lendeth to the Lord;" [1624] and this, "Inasmuch as ye have done it unto the least of these My brethren, ye have done it to Me." [1625] But these, on the other hand, prefer ignorance to wisdom, turning their wealth into stone, that is, into pearls and Indian emeralds. And they squander and throw away their wealth on fading dyes, and bought slaves; like crammed fowls scraping the dung of life. "Poverty," it is said, "humbles a man." [1626] By poverty is meant that niggardliness by which the rich are poor, having nothing to give away. __________________________________________________________________ [1616] 1 Sam. viii. 13. [1617] Ex. xxiii. 2. [1618] Ecclus. ix. 7. [1619] Ecclus. xi. 29. [1620] Ecclus. ix. 16. [1621] Eph. v. 5. [1622] phoxos, in allusion to Thersites, to which Homer applies this epithet. [1623] [The wasting on pet dogs, pups, and other animals, expense and pains which might help an orphan child, is a sin not yet uprooted. Here Clement's plea for widows, orphans, and aged men, prepares the way for Christian institutions in behalf of these classes. The same arguments should prevail with Christians in America.] [1624] Prov. xix. 17. [1625] Matt. xxv. 40. [1626] Prov. x. 4. __________________________________________________________________ Chapter V.--Behaviour in the Baths. And of what sort are their baths? Houses skilfully constructed, compact, portable, transparent, covered with fine linen. And gold-plated chairs, and silver ones, too, and ten thousand vessels of gold and silver, some for drinking, some for eating, some for bathing, are carried about with them. Besides these, there are even braziers of coals; for they have arrived at such a pitch of self-indulgence, that they sup and get drunk while bathing. And articles of silver with which they make a show, they ostentatiously set out in the baths, and thus display perchance their wealth out of excessive pride, but chiefly the capricious ignorance, through which they brand effeminate men, who have been vanquished by women; proving at least that they themselves cannot meet and cannot sweat without a multitude of vessels, although poor women who have no display equally enjoy their baths. The dirt of wealth, then, has an abundant covering of censure. With this, as with a bait, they hook the miserable creatures that gape at the glitter of gold. For dazzling thus those fond of display, they artfully try to win the admiration of their lovers, who after a little insult them naked. They will scarce strip before their own husbands affecting a plausible pretence of modesty; but any others who wish, may see them at home shut up naked in their baths. For there they are not ashamed to strip before spectators, as if exposing their persons for sale. But Hesiod advises "Not to wash the skin in the women's bath." [1627] The baths are opened promiscuously to men and women; and there they strip for licentious indulgence (for from looking, men get to loving), as if their modesty had been washed away in the bath. [1628] Those who have not become utterly destitute of modesty shut out strangers; but bathe with their own servants, and strip naked before their slaves, and are rubbed by them; giving to the crouching menial liberty to lust, by permitting fearless handling. For those who are introduced before their naked mistresses while in the bath, study to strip themselves in order to audacity in lust, casting off fear in consequence of the wicked custom. The ancient athletes, [1629] ashamed to exhibit a man naked, preserved their modesty by going through the contest in drawers; but these women, divesting themselves of their modesty along with their tunic, wish to appear beautiful, but contrary to their wish are simply proved to be wicked. [1630] For through the body itself the wantonness of lust shines clearly; as in the case of dropsical people, the water covered by the skin. Disease in both is known from the look. Men, therefore, affording to women a noble example of truth, ought to be ashamed at their stripping before them, and guard against these dangerous sights; "for he who has looked curiously," it is said, "hath sinned already." [1631] At home, therefore, they ought to regard with modesty parents and domestics; in the ways, those they meet; in the baths, women; in solitude, themselves; and everywhere the Word, who is everywhere, "and without Him was not anything." [1632] For so only shall one remain without falling, if he regard God as ever present with him. __________________________________________________________________ [1627] Hesiod, Works and Days, ii. 371. [1628] [Such were women before the Gospel came. See note to Hermas, cap. xi. [17]note 1, p. 47, this volume, and [18]Elucidation (p. 57) of the same.] [1629] [The barbarians were more decent than the Greeks, being nearer to the state of nature, which is a better guide than pagan civilization. But see the interesting note of Rawlinson (Herod., vol. i. p. 125, ed. New York), who quotes Thucydides (i. 6) to prove the recent invasion of immodest exposure even among athletes. Our author has this same quotation in mind, for he almost translates it here.] [1630] [Attic girls raced in the games quite naked. Spartan girls wore only the linen chiton, even in the company of men; and this was esteemed nudity, not unjustly. David's "uncovering himself" (2 Sam. vi. 20) was nudity of the same sort. Married women assumed to peplus.] [1631] Matt. v. 28. [1632] John i. 3. __________________________________________________________________ Chapter VI.--The Christian Alone Rich. Riches are then to be partaken of rationally, bestowed lovingly, not sordidly, or pompously; nor is the love of the beautiful to be turned into self-love and ostentation; lest perchance some one say to us, "His horse, or land, or domestic, or gold, is worth fifteen talents; but the man himself is dear at three coppers." Take away, then, directly the ornaments from women, and domestics from masters, and you will find masters in no respect different from bought slaves in step, or look, or voice, so like are they to their slaves. But they differ in that they are feebler than their slaves, and have a more sickly upbringing. This best of maxims, then, ought to be perpetually repeated, "That the good man, being temperate and just," treasures up his wealth in heaven. He who has sold his worldly goods, and given them to the poor, finds the imperishable treasure, "where is neither moth nor robber." Blessed truly is he, "though he be insignificant, and feeble, and obscure;" and he is truly rich with the greatest of all riches. "Though a man, then, be richer than Cinyras and Midas, and is wicked," and haughty as he who was luxuriously clothed in purple and fine linen, and despised Lazarus, "he is miserable, and lives in trouble," and shall not live. Wealth seems to me to be like a serpent, which will twist round the hand and bite; unless one knows how to lay hold of it without danger by the point of the tail. And riches, wriggling either in an experienced or inexperienced grasp, are dexterous at adhering and biting; unless one, despising them, use them skilfully, so as to crush the creature by the charm of the Word, and himself escape unscathed. But, as is reasonable, he alone, who possesses what is worth most, turns out truly rich, though not recognised as such. And it is not jewels, or gold, or clothing, or beauty of person, that are of high value, but virtue; which is the Word given by the Instructor to be put in practice. This is the Word, who abjures luxury, but calls self-help as a servant, and praises frugality, the progeny of temperance. "Receive," he says, "instruction, and not silver, and knowledge rather than tested gold; for Wisdom is better than precious stones, nor is anything that is valuable equal in worth to her." [1633] And again: "Acquire me rather than gold, and precious stones, and silver; for my produce is better than choice silver." [1634] But if we must distinguish, let it be granted that he is rich who has many possessions, loaded with gold like a dirty purse; but the righteous alone is graceful, because grace is order, observing a due and decorous measure in managing and distributing. "For there are those who sow and reap more," [1635] of whom it is written, "He hath dispersed, he hath given to the poor; his righteousness endureth for ever." [1636] So that it is not he who has and keeps, but he who gives away, that is rich; and it is giving away, not possession, which renders a man happy; and the fruit of the Spirit is generosity. It is in the soul, then, that riches are. Let it, then, be granted that good things are the property only of good men; and Christians are good. Now, a fool or a libertine can neither have any perception of what is good, nor obtain possession of it. Accordingly, good things are possessed by Christians alone. And nothing is richer than these good things; therefore these alone are rich. For righteousness is true riches; and the Word is more valuable than all treasure, not accruing from cattle and fields, but given by God--riches which cannot be taken away. The soul alone is its treasure. It is the best possession to its possessor, rendering man truly blessed. For he whose it is to desire nothing that is not in our power, and to obtain by asking from God what he piously desires, does he not possess much, nay all, having God as his everlasting treasure? "To him that asks," it is said, "shall be given, and to him that knocketh it shall be opened." [1637] If God denies nothing, all things belong to the godly. __________________________________________________________________ [1633] Prov. viii. 10, 11. [1634] Prov. viii. 19. [1635] Prov. xi. 24. [1636] Ps. cxii. 9. [1637] Matt. vii. 7, 8. __________________________________________________________________ Chapter VII.--Frugality a Good Provision for the Christian. Delicacies spent on pleasures become a dangerous shipwreck to men; for this voluptuous and ignoble life of the many is alien to true love for the beautiful and to refined pleasures. For man is by nature an erect and majestic being, aspiring after the good as becomes the creature of the One. But the life which crawls on its belly is destitute of dignity, is scandalous, hateful, ridiculous. And to the divine nature voluptuousness is a thing most alien; for this is for a man to be like sparrows in feeding, and swine and goats in lechery. For to regard pleasure as a good thing, is the sign of utter ignorance of what is excellent. Love of wealth displaces a man from the right mode of life, and induces him to cease from feeling shame at what is shameful; if only, like a beast, he has power to eat all sorts of things, and to drink in like manner, and to satiate in every way his lewd desires. And so very rarely does he inherit the kingdom of God. For what end, then, are such dainty dishes prepared, but to fill one belly? The filthiness of gluttony is proved by the sewers into which our bellies discharge the refuse of our food. For what end do they collect so many cupbearers, when they might satisfy themselves with one cup? For what the chests of clothes? and the gold ornaments for what? Those things are prepared for clothes-stealers, and scoundrels, and for greedy eyes. "But let alms and faith not fail thee," [1638] says the Scripture. Look, for instance, to Elias the Thesbite, in whom we have a beautiful example of frugality, when he sat down beneath the thorn, and the angel brought him food. "It was a cake of barley and a jar of water." [1639] Such the Lord sent as best for him. We, then, on our journey to the truth, must be unencumbered. "Carry not," said the Lord, "purse, nor scrip, nor shoes;" [1640] that is, possess not wealth, which is only treasured up in a purse; fill not your own stores, as if laying up produce in a bag, but communicate to those who have need. Do not trouble yourselves about horses and servants, who, as bearing burdens when the rich are travelling, are allegorically called shoes. We must, then, cast away the multitude of vessels, silver and gold drinking cups, and the crowd of domestics, receiving as we have done from the Instructor the fair and grave attendants, Self-help and Simplicity. And we must walk suitably to the Word; and if there be a wife and children, the house is not a burden, having learned to change its place along with the sound-minded traveller. The wife who loves her husband must be furnished for travel similarly to her husband. A fair provision for the journey to heaven is theirs who bear frugality with chaste gravity. And as the foot is the measure of the shoe, so also is the body of what each individual possesses. But that which is superfluous, what they call ornaments and the furniture of the rich, is a burden, not an ornament to the body. He who climbs to the heavens by force, must carry with him the fair staff of beneficence, and attain to the true rest by communicating to those who are in distress. For the Scripture avouches, "that the true riches of the soul are a man's ransom," [1641] that is, if he is rich, he will be saved by distributing it. For as gushing wells, when pumped out, rise again to their former measure, [1642] so giving away, being the benignant spring of love, by communicating of its drink to the thirsty, again increases and is replenished, just as the milk is wont to flow into the breasts that are sucked or milked. For he who has the almighty God, the Word, is in want of nothing, and never is in straits for what he needs. For the Word is a possession that wants nothing, and is the cause of all abundance. If one say that he has often seen the righteous man in need of food, this is rare, and happens only where there is not another righteous man. [1643] Notwithstanding let him read what follows: "For the righteous man shall not live by bread alone, but by the word of the Lord," [1644] who is the true bread, the bread of the heavens. The good man, then, can never be in difficulties so long as he keeps intact his confession towards God. For it appertains to him to ask and to receive whatever he requires from the Father of all; and to enjoy what is his own, if he keep the Son. And this also appertains to him, to feel no want. This Word, who trains us, confers on us the true riches. Nor is the growing rich an object of envy to those who possess through Him the privilege of wanting nothing. He that has this wealth shall inherit the kingdom of God. __________________________________________________________________ [1638] Prov. iii. 5. [1639] 1 Kings xix. 4, 6. [1640] Luke x. 4. [1641] Prov. xiii. 8. [1642] [Kaye, p. 97.] [1643] [A beautiful apophthegm, and admirably interpretative of Ps. xxxvii. 25.] [1644] Deut. viii. 3; Matt. iv. 4. __________________________________________________________________ Chapter VIII.--Similitudes and Examples a Most Important Part of Right Instruction. And if any one of you shall entirely avoid luxury, he will, by a frugal upbringing, train himself to the endurance of involuntary labours, by employing constantly voluntary afflictions as training exercises for persecutions; so that when he comes to compulsory labours, and fears, and griefs, he will not be unpracticed in endurance. Wherefore we have no country on earth, that we may despise earthly possessions. And frugality [1645] is in the highest degree rich, being equal to unfailing expenditure, bestowed on what is requisite, and to the degree requisite. For tele has the meaning of expenses. How a husband is to live with his wife, and respecting self-help, and housekeeping, and the employment of domestics; and further, with respect to the time of marriage, and what is suitable for wives, we have treated in the discourse concerning marriage. What pertains to discipline alone is reserved now for description, as we delineate the life of Christians. The most indeed has been already said, and laid down in the form of disciplinary rules. What still remains we shall subjoin; for examples are of no small moment in determining to salvation. [1646] See, says the tragedy, "The consort of Ulysses was not killed By Telemachus; for she did not take a husband in addition to a husband, But in the house the marriage-bed remains unpolluted." [1647] Reproaching foul adultery, he showed the fair image of chastity in affection to her husband. The Lacedæmonians compelling the Helots, their servants (Helots is the name of their servants), to get drunk, exhibited their drunken pranks before themselves, who were temperate, for cure and correction. Observing, accordingly, their unseemly behaviour, in order that they themselves might not fall into like censurable conduct, they trained themselves, turning the reproach of the drunkards to the advantage of keeping themselves free from fault. For some men being instructed are saved; and others, self-taught, either aspire after or seek virtue. "He truly is the best of all who himself perceives all things." [1648] Such is Abraham, who sought God. "And good, again, is he who obeys him who advises well." [1649] Such are those disciples who obeyed the Word. Wherefore the former was called "friend," the latter "apostles;" the one diligently seeking, and the other preaching one and the same God. And both are peoples, and both these have hearers, the one who is profited through seeking, the other who is saved through finding. "But whoever neither himself perceives, nor, hearing another, Lays to heart--he is a worthless man." [1650] The other people is the Gentile--useless; this is the people that followeth not Christ. Nevertheless the Instructor, lover of man, helping in many ways, partly exhorts, partly upbraids. Others having sinned, He shows us their baseness, and exhibits the punishment consequent upon it, alluring while admonishing, planning to dissuade us in love from evil, by the exhibition of those who have suffered from it before. By which examples He very manifestly checked those who had been evil-disposed, and hindered those who were daring like deeds; and others He brought to a foundation of patience; others He stopped from wickedness; and others He cured by the contemplation of what is like, bringing them over to what is better. For who, when following one in the way, and then on the former falling into a pit, would not guard against incurring equal danger, by taking care not to follow him in his slip? What athlete, again, who has learned the way to glory, and has seen the combatant who had preceded him receiving the prize, does not exert himself for the crown, imitating the elder one? Such images of divine wisdom are many; but I shall mention one instance, and expound it in a few words. The fate of the Sodomites was judgment to those who had done wrong, instruction to those who hear. The Sodomites having, through much luxury, fallen into uncleanness, practising adultery shamelessly, and burning with insane love for boys; the All-seeing Word, whose notice those who commit impieties cannot escape, cast His eye on them. Nor did the sleepless guard of humanity observe their licentiousness in silence; but dissuading us from the imitation of them, and training us up to His own temperance, and falling on some sinners, lest lust being unavenged, should break loose from all the restraints of fear, ordered Sodom to be burned, pouring forth a little of the sagacious fire on licentiousness; lest lust, through want of punishment, should throw wide the gates to those that were rushing into voluptuousness. Accordingly, the just punishment of the Sodomites became to men an image of the salvation which is well calculated for men. For those who have not committed like sins with those who are punished, will never receive a like punishment. By guarding against sinning, we guard against suffering. "For I would have you know," says Jude, "that God, having once saved His people from the land of Egypt, afterwards destroyed them that believed not; and the angels which kept not their first estate, but left their own habitation, He hath reserved to the judgment of the great day, in everlasting chains under darkness of the savage angels." [1651] And a little after he sets forth, in a most instructive manner, representations of those that are judged: "Woe unto them, for they have gone in the way of Cain, and run greedily after the error of Balaam, and perished in the gainsaying of Core." For those, who cannot attain the privilege of adoption, fear keeps from growing insolent. For punishments and threats are for this end, that fearing the penalty we may abstain from sinning. I might relate to you punishments for ostentation, and punishments for vainglory, not only for licentiousness; and adduce the censures pronounced on those whose hearts are bad through wealth, [1652] in which censures the Word through fear restrains from evil acts. But sparing prolixity in my treatise, I shall bring forward the following precepts of the Instructor, that you may guard against His threatenings. __________________________________________________________________ [1645] The word used by Clement here for frugality is euteleia, and he supposes the word to mean originally "spending well." A proper way of spending money is as good as unfailing riches, since it always has enough for all that is necessary. [1646] [This plea for similitudes illustrates the principle of Hermas, and the ground of the currency of his Pastor.] [1647] Euripides, Orestes, 588-590. [1648] Hesiod, Works and Days, i. 291. [1649] Ibid. [1650] Ibid. [1651] Jude 5, 6. [1652] Following Lowth's conjecture of kakophronon insteasd of that of the text, kakophronas. __________________________________________________________________ Chapter IX.--Why We are to Use the Bath. There are, then, four reasons for the bath (for from that point I digressed in my oration), for which we frequent it: for cleanliness, or heat, or health, or lastly, for pleasure. Bathing for pleasure is to be omitted. For unblushing pleasure must be cut out by the roots; and the bath is to be taken by women for cleanliness and health, by men for health alone. [1653] To bathe for the sake of heat is a superfluity, since one may restore what is frozen by the cold in other ways. Constant use of the bath, too, impairs strength and relaxes the physical energies, and often induces debility and fainting. For in a way the body drinks, like trees, not only by the mouth, but also over the whole body in bathing, by what they call the pores. In proof of this often people, when thirsty, by going afterwards into the water, have assuaged their thirst. Unless, then, the bath is for some use, we ought not to indulge in it. The ancients called them places for fulling [1654] men, since they wrinkle men's bodies sooner than they ought, and by cooking them, as it were, compel them to become prematurely old. The flesh, like iron, being softened by the heat, hence we require cold, as it were, to temper and give an edge. Nor must we bathe always; but if one is a little exhausted, or, on the other hand, filled to repletion, the bath is to be forbidden, regard being had to the age of the body and the season of the year. For the bath is not beneficial to all, or always, as those who are skilled in these things own. But due proportion, which on all occasions we call as our helper in life, suffices for us. For we must not so use the bath as to require an assistant, nor are we to bathe constantly and often in the day as we frequent the market-place. But to have the water poured over us by several people is an outrage on our neighbours, through fondness for luxuriousness, and is done by those who will not understand that the bath is common to all the bathers equally. But most of all is it necessary to wash the soul in the cleansing Word (sometimes the body too, on account of the dirt which gathers and grows to it, sometimes also to relieve fatigue). "Woe unto you, scribes and Pharisees, hypocrites!" saith the Lord, "for ye are like to whited sepulchres. Without, the sepulchre appears beautiful, but within it is full of dead men's bones and all uncleanness." [1655] And again He says to the same people, "Woe unto you! for ye cleanse the outside of the cup and platter, but within are full of uncleanness. Cleanse first the inside of the cup, that the outside may be clean also." [1656] The best bath, then, is what rubs off the pollution of the soul, and is spiritual. Of which prophecy speaks expressly: "The Lord will wash away the filth of the sons and daughters of Israel, and will purge the blood from the midst of them" [1657] --the blood of crime and the murders of the prophets. And the mode of cleansing, the Word subjoined, saying, "by the spirit of judgment and the spirit of burning." The bathing which is carnal, that is to say, of the body, is accomplished by water alone, as often in the country where there is not a bath. [1658] __________________________________________________________________ [1653] [The morals of Clement as to decency in bathing need to be enforced among modern Christians, at seaside places of resort.] [1654] anthropognapheia. [1655] Matt. xxiii. 27. [1656] Matt. xxiii. 25, 26. [1657] Isa. iv. 4. [1658] Isa. iv. 4. __________________________________________________________________ Chapter X.--The Exercises Suited to a Good Life. The gymnasium is sufficient for boys, even if a bath is within reach. And even for men to prefer gymnastic exercises by far to the baths, is perchance not bad, since they are in some respects conducive to the health of young men, and produce exertion--emulation to aim at not only a healthy habit of body, but courageousness of soul. When this is done without dragging a man away from better employments, it is pleasant, and not unprofitable. Nor are women to be deprived of bodily exercise. But they are not to be encouraged to engage in wrestling or running, but are to exercise themselves in spinning, and weaving, and superintending the cooking if necessary. And they are, with their own hand, to fetch from the store what we require. And it is no disgrace for them to apply themselves to the mill. Nor is it a reproach to a wife--housekeeper and helpmeet--to occupy herself in cooking, so that it may be palatable to her husband. And if she shake up the couch, reach drink to her husband when thirsty, set food on the table as neatly as possible, and so give herself exercise tending to sound health, the Instructor will approve of a woman like this, who "stretches forth her arms to useful tasks, rests her hands on the distaff, opens her hand to the poor, and extends her wrist to the beggar." [1659] She who emulates Sarah is not ashamed of that highest of ministries, helping wayfarers. For Abraham said to her, "Haste, and knead three measures of meal, and make cakes." [1660] "And Rachel, the daughter of Laban, came," it is said, "with her father's sheep." [1661] Nor was this enough; but to teach humility it is added, "for she fed her father's sheep." [1662] And innumerable such examples of frugality and self-help, and also of exercises, are furnished by the Scriptures. In the case of men, let some strip and engage in wrestling; let some play at the small ball, especially the game they call Pheninda, [1663] in the sun. To others who walk into the country, or go down into the town, the walk is sufficient exercise. And were they to handle the hoe, this stroke of economy in agricultural labour would not be ungentleman like. I had almost forgot to say that the well-known Pittacus, king of Miletus, practiced the laborious exercise of turning the mill. [1664] It is respectable for a man to draw water for himself, and to cut billets of wood which he is to use himself. Jacob fed the sheep of Laban that were left in his charge, having as a royal badge "a rod of storax," [1665] which aimed by its wood to change and improve nature. And reading aloud is often an exercise to many. But let not such athletic contests, as we have allowed, be undertaken for the sake of vainglory, but for the exuding of manly sweat. Nor are we to straggle with cunning and showiness, but in a stand-up wrestling bout, by disentangling of neck, hands, and sides. For such a struggle with graceful strength is more becoming and manly, being undertaken for the sake of serviceable and profitable health. But let those others, who profess the practice of illiberal postures in gymnastics, be dismissed. We must always aim at moderation. For as it is best that labour should precede food, so to labour above measure is both very bad, very exhausting, and apt to make us ill. Neither, then, should we be idle altogether, nor completely fatigued. For similarly to what we have laid down with respect to food, are we to do everywhere and with everything. Our mode of life is not to accustom us to voluptuousness and licentiousness, nor to the opposite extreme, but to the medium between these, that which is harmonious and temperate, and free of either evil, luxury and parsimony. And now, as we have also previously remarked, attending to one's own wants is an exercise free of pride,--as, for example, putting on one's own shoes, washing one's own feet, and also rubbing one's self when anointed with oil. To render one who has rubbed you the same service in return, is an exercise of reciprocal justice; and to sleep beside a sick friend, help the infirm, and supply him who is in want, are proper exercises. "And Abraham," it is said, "served up for three, dinner under a tree, and waited on them as they ate." [1666] The same with fishing, [1667] as in the case of Peter, if we have leisure from necessary instructions in the Word. But that is the better enjoyment which the Lord assigned to the disciple, when He taught him to "catch men" as fishes in the water. __________________________________________________________________ [1659] Prov. xxxi. 19, 20, Septuagint. [1660] Gen. xviii. 6. [1661] Gen. xxix. 9. [1662] Ibid. [1663] pheninda or phennis. [1664] The text has elthen. The true reading, doubtless, is elethen. That Pittacus exercised himself thus, is stated by Isidore of Pelusium, Diogenes, Laertius, Plutarch. [1665] Gen. xxx. 37. Not "poplar," as in A.V. [See Abp. Leighton on "Laban's lambs," Comm. on St. Peter, part i. p. 360, and questionable note of an admirable editor, same page.] [1666] Gen. xviii. 8. [1667] [The old canons allowed to clergymen the recreation of fishing, but not the chase, or fowling. Of this, the godly Izaak Walton fails not to remind us. Complete Angler, p. 38, learned note, and preface by the late Dr. Bethune. New York, 1847.] __________________________________________________________________ Chapter XI.--A Compendious View of the Christian Life. Wherefore the wearing of gold and the use of softer clothing is not to be entirely prohibited. But irrational impulses must be curbed, lest, carrying us away through excessive relaxation, they impel us to voluptuousness. For luxury, that has dashed on to surfeit, is prone to kick up its heels and toss its mane, and shake off the charioteer, the Instructor; who, pulling back the reins from far, leads and drives to salvation the human horse--that is, the irrational part of the soul--which is wildly bent on pleasures, and vicious appetites, and precious stones, and gold, and variety of dress, and other luxuries. Above all, we are to keep in mind what was spoken sacredly: "Having your conversation honest among the Gentiles; that, whereas they speak against you as evil-doers, they may, by the good works which they behold, glorify God." [1668] Clothes. The Instructor permits us, then, to use simple clothing, and of a white colour, as we said before. So that, accommodating ourselves not to variegated art, but to nature as it is produced, and pushing away whatever is deceptive and belies the truth, we may embrace the uniformity and simplicity of the truth. [1669] Sophocles, reproaching a youth, says:-- "Decked in women's clothes." For, as in the case of the soldier, the sailor, and the ruler, so also the proper dress of the temperate man is what is plain, becoming, and clean. Whence also in the law, the law enacted by Moses about leprousy rejects what has many colours and spots, like the various scales of the snake. He therefore wishes man, no longer decking himself gaudily in a variety of colours, but white all over from the crown of the head to the sole of the foot, to be clean; so that, by a transition from the body, we may lay aside the varied and versatile passions of the man, and love the unvaried, and unambiguous, and simple colour of truth. And he who also in this emulates Moses--Plato best of all--approves of that texture on which not more than a chaste woman's work has been employed. And white colours well become gravity. And elsewhere he says, "Nor apply dyes or weaving, except for warlike decorations." [1670] To men of peace and of light, therefore, white is appropriate. [1671] As, then, signs, which are very closely allied to causes, by their presence indicate, or rather demonstrate, the existence of the result; as smoke is the sign of fire, and a good complexion and a regular pulse of health; so also clothing of this description shows the character of our habits. Temperance is pure and simple; since purity is a habit which ensures pure conduct unmixed with what is base. Simplicity is a habit which does away with superfluities. Substantial clothing also, and chiefly what is unfulled, protects the heat which is in the body; not that the clothing has heat in itself, but that it turns back the heat issuing from the body, and refuses it a passage. And whatever heat falls upon it, it absorbs and retains, and being warmed by it, warms in turn the body. And for this reason it is chiefly to be worn in winter. It also (temperance) is contented. And contentment is a habit which dispenses with superfluities, and, that there may be no failure, is receptive of what suffices for the healthful and blessed life according to the Word. [1672] Let the women wear a plain and becoming dress, but softer than what is suitable for a man, yet not quite immodest or entirely gone in luxury. And let the garments be suited to age, person, figure, nature, pursuits. For the divine apostle most beautifully counsels us "to put on Jesus Christ, and make no provision for the lusts of the flesh." [1673] Ear-rings. The Word prohibits us from doing violence to nature [1674] by boring the lobes of the ears. For why not the nose too?--so that, what was spoken, may be fulfilled: "As an ear-ring in a swine's nose, so is beauty to a woman without discretion." [1675] For, in a word, if one thinks himself made beautiful by gold, he is inferior to gold; and he that is inferior to gold is not lord of it. But to confess one's self less ornamental than the Lydian ore, how monstrous! As, then, the gold is polluted by the dirtiness of the sow, which stirs up the mire with her snout, so those women that are luxurious to excess in their wantonness, elated by wealth, dishonour by the stains of amatory indulgences what is the true beauty. Finger-rings. The Word, then, permits them a finger-ring of gold. [1676] Nor is this for ornament, but for sealing things which are worth keeping safe in the house in the exercise of their charge of housekeeping. For if all were well trained, there would be no need of seals, if servants and masters were equally honest. But since want of training produces an inclination to dishonesty, we require seals. But there are circumstances in which this strictness may relaxed. For allowance must sometimes be made in favour of those women who have not been fortunate [1677] in falling in with chaste husbands, and adorn themselves in order to please their husbands. But let desire for the admiration of their husbands alone be proposed as their aim. I would not have them to devote themselves to personal display, but to attract their husbands by chaste love for them--a powerful and legitimate charm. But since they wish their wives to be unhappy in mind, let the latter, if they would be chaste, make it their aim to allay by degrees the irrational impulses and passions of their husbands. And they are to be gently drawn to simplicity, by gradually accustoming them to sobriety. For decency is not produced by the imposition of what is burdensome, but by the abstraction of excess. For women's articles of luxury are to be prohibited, as things of swift wing producing unstable follies and empty delights; by which, elated and furnished with wings, they often fly away from the marriage bonds. Wherefore also women ought to dress neatly, and bind themselves around with the band of chaste modesty, lest through giddiness they slip away from the truth. It is right, then, for men to repose confidence in their wives, and commit the charge of the household to them, as they are given to be their helpers in this. And if it is necessary for us, while engaged in public business, or discharging other avocations in the country, and often away from our wives, to seal anything for the sake of safety, He (the Word) allows us a signet for this purpose only. Other finger-rings are to be cast off, since, according to the Scripture, "instruction is a golden ornament for a wise man." [1678] But women who wear gold seem to me to be afraid, lest, if one strip them of their jewellery, they should be taken for servants, without their ornaments. But the nobility of truth, discovered in the native beauty which has its seat in the soul, judges the slave not by buying and selling, but by a servile disposition. And it is incumbent on us not to seem, but to be free, trained by God, adopted by God. Wherefore we must adopt a mode of standing and motion, and a step, and dress, and in a word, a mode of life, in all respects as worthy as possible of freemen. But men are not to wear the ring on the joint; for this is feminine; but to place it on the little finger at its root. For so the hand will be freest for work, in whatever we need it; and the signet will not very easily fall off, being guarded by the large knot of the joint. And let our seals be either a dove, or a fish, or a ship scudding before the wind, or a musical lyre, which Polycrates used, or a ship's anchor, which Seleucus got engraved as a device; and if there be one fishing, he will remember the apostle, and the children drawn out of the water. For we are not to delineate the faces of idols, [1679] we who are prohibited to cleave to them; nor a sword, nor a bow, following as we do, peace; nor drinking-cups, being temperate. Many of the licentious have their lovers [1680] engraved, [1681] or their mistresses, as if they wished to make it impossible ever to forget their amatory indulgences, by being perpetually put in mind of their licentiousness. The Hair. About the hair, the following seems right. Let the head of men be shaven, unless it has curly hair. But let the chin have the hair. But let not twisted locks hang far down from the head, gliding into womanish ringlets. For an ample beard suffices for men. And if one, too, shave a part of his beard, it must not be made entirely bare, for this is a disgraceful sight. The shaving of the chin to the skin is reprehensible, approaching to plucking out the hair and smoothing. For instance, thus the Psalmist, delighted with the hair of the beard, says, "As the ointment that descends on the beard, the beard of Aaron." [1682] Having celebrated the beauty of the beard by a repetition, he made the face to shine with the ointment of the Lord. Since cropping is to be adopted not for the sake of elegance, but on account of the necessity of the case; the hair of the head, that it may not grow so long as to come down and interfere with the eyes, and that of the moustache similarly, which is dirtied in eating, is to be cut round, not by the razor, for that were not well-bred, but by a pair of cropping scissors. But the hair on the chin is not to be disturbed, as it gives no trouble, and lends to the face dignity and paternal terror. [1683] Moreover, the shape instructs many not to sin, because it renders detection easy. To those who do [not] [1684] wish to sin openly, a habit that will escape observation and is not conspicuous is most agreeable, which, when assumed, will allow them to transgress without detection; so that, being undistinguishable from others, they may fearlessly go their length in sinning. [1685] A cropped head not only shows a man to be grave, but renders the cranium less liable to injury, by accustoming it to the presence of both cold and heat; and it averts the mischiefs arising from these, which the hair absorbs into itself like a sponge, and so inflicts on the brain constant mischief from the moisture. It is enough for women to protect [1686] their locks, and bind up their hair simply along the neck with a plain hair-pin, nourishing chaste locks with simple care to true beauty. For meretricious plaiting of the hair, and putting it up in tresses, contribute to make them look ugly, cutting the hair and plucking off it those treacherous braidings; on account of which they do not touch their head, being afraid of disordering their hair. Sleep, too, comes on, not without fear lest they pull down without knowing the shape of the braid. But additions of other people's hair are entirely to be rejected, and it is a most sacrilegious thing for spurious hair to shade the head, covering the skull with dead locks. For on whom does the presbyter lay his hand? [1687] Whom does he bless? Not the woman decked out, but another's hair, and through them another head. And if "the man is head of the woman, and God of the man," [1688] how is it not impious that they should fall into double sins? For they deceive the men by the excessive quantity of their hair; and shame the Lord as far as in them lies, by adorning themselves meretriciously, in order to dissemble the truth. And they defame the head, which is truly beautiful. Consequently neither is the hair to be dyed, nor grey hair to have its colour changed. For neither are we allowed to diversify our dress. And above all, old age, which conciliates trust, is not to be concealed. But God's mark of honour is to be shown in the light of day, to win the reverence of the young. For sometimes, when they have been behaving shamefully, the appearance of hoary hairs, arriving like an instructor, has changed them to sobriety, and paralyzed juvenile lust with the splendour of the sight. Painting the Face. Nor are the women to smear their faces with the ensnaring devices of wily cunning. But let us show to them the decoration of sobriety. For, in the first place, the best beauty is that which is spiritual, as we have often pointed out. For when the soul is adorned by the Holy Spirit, and inspired with the radiant charms which proceed from Him,--righteousness, wisdom, fortitude, temperance, love of the good, modesty, than which no more blooming colour was ever seen,--then let corporeal beauty be cultivated too, symmetry of limbs and members, with a fair complexion. The adornment of health is here in place, through which the transition of the artificial image to the truth, in accordance with the form which has been given by God, is effected. But temperance in drinks, and moderation in articles of food, are effectual in producing beauty according to nature; for not only does the body maintain its health from these, but they also make beauty to appear. For from what is fiery arises a gleam and sparkle; and from moisture, brightness and grace; and from dryness, strength and firmness; and from what is aërial, free-breathing and equipoise; from which this well-proportioned and beautiful image of the Word is adorned. Beauty is the free flower of health; for the latter is produced within the body; while the former, blossoming out from the body, exhibits manifest beauty of complexion. Accordingly, these most decorous and healthful practices, by exercising the body, produce true and lasting beauty, the heat attracting to itself all the moisture and cold spirit. Heat, when agitated by moving causes, is a thing which attracts to itself; and when it does attract, it gently exhales through the flesh itself, when warmed, the abundance of food, with some moisture, but with excess of heat. Wherefore also the first food is carried off. But when the body is not moved, the food consumed does not adhere, but falls away, as the loaf from a cold oven, either entire, or leaving only the lower part. Accordingly, the foeces are in excess in the case of those who do not throw off the excrementitious matters by the rubbings necessitated by exercise. And other superfluous matters abound in their case too, and also perspiration, as the food is not assimilated by the body, but is flowing out to waste. Thence also lusts are excited, the redundance flowing to the pudenda by commensurate motions. Wherefore this redundance ought to be liquefied and dispersed for digestion, by which beauty acquires its ruddy hue. But it is monstrous for those who are made in "the image and likeness of God," to dishonour the archetype by assuming a foreign ornament, preferring the mischievous contrivance of man to the divine creation. The Instructor orders them to go forth "in becoming apparel, and adorn themselves with shamefacedness and sobriety," [1689] "subject to their own husbands; that, if any obey not the word, they may without the word be won by the conversation of the wives; while they behold," he says, "your chaste conversation. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." [1690] For the labour of their own hands, above all, adds genuine beauty to women, exercising their bodies and adorning themselves by their own exertions; not bringing unornamental ornament wrought by others, which is vulgar and meretricious, but that of every good woman, supplied and woven by her own hands whenever she most requires. For it is never suitable for women whose lives are framed according to God, to appear arrayed in things bought from the market, but in their own home-made work. For a most beautiful thing is a thrifty wife, who clothes both herself and her husband with fair array of her own working; [1691] in which all are glad--the children on account of their mother, the husband on account of his wife, she on their account, and all in God. In brief, "A store of excellence is a woman of worth, who eateth not the bread of idleness; and the laws of mercy are on her tongue; who openeth her mouth wisely and rightly; whose children rise up and call her blessed," as the sacred Word says by Solomon: "Her husband also, and he praiseth her. For a pious woman is blessed; and let her praise the fear of the Lord." [1692] And again, "A virtuous woman is a crown to her husband." [1693] They must, as far as possible, correct their gestures, looks, steps, and speech. For they must not do as some, who, imitating the acting of comedy, and practising the mincing motions of dancers, conduct themselves in society as if on the stage, with voluptuous movements, and gliding steps, and affected voices, casting languishing glances round, tricked out with the bait of pleasure. "For honey drops from the lips of a woman who is an harlot; who, speaking to please, lubricates thy throat. But at last thou wilt find it bitterer than bile, and sharper than a two-edged sword. For the feet of folly lead those who practice it to hell after death." [1694] The noble Samson was overcome by the harlot, and by another woman was shorn of his manhood. But Joseph was not thus beguiled by another woman. The Egyptian harlot was conquered. And chastity, [1695] assuming to itself bonds, appears superior to dissolute licence. Most excellent is what has been said:-- "In fine, I know not how To whisper, nor effeminately, To walk about with my neck awry, As I see others--lechers there In numbers in the city, with hair plucked out." [1696] But feminine motions, dissoluteness, and luxury, are to be entirely prohibited. For voluptuousness of motion in walking, "and a mincing gait," as Anacreon says, are altogether meretricious. "As seems to me," says the comedy, "it is time [1697] to abandon meretricious steps and luxury." And the steps of harlotry lean not to the truth; for they approach not the paths of life. Her tracks are dangerous, and not easily known. [1698] The eyes especially are to be sparingly used, since it is better to slip with the feet than with the eyes. [1699] Accordingly, the Lord very summarily cures this malady: "If thine eye offend thee, cut it out," [1700] He says, dragging lust up from the foundation. But languishing looks, and ogling, which is to wink with the eyes, is nothing else than to commit adultery with the eyes, lust skirmishing through them. For of the whole body, the eyes are first destroyed. "The eye contemplating beautiful objects (kala), gladdens the heart;" that is, the eye which has learned rightly (kalos) to see, gladdens. "Winking with the eye, with guile, heaps woes on men." [1701] Such they introduce the effeminate Sardanapalus, king of the Assyrians, sitting on a couch with his legs up, fumbling at his purple robe, and casting up the whites of his eyes. Women that follow such practices, by their looks offer themselves for prostitution. "For the light of the body is the eye," says the Scripture, by which the interior illuminated by the shining light appears. Fornication in a woman is in the raising of the eyes. [1702] "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, and concupiscence, and covetousness, which is idolatry: for which things' sake cometh the wrath of God upon the children of disobedience," [1703] cries the apostle. But we enkindle the passions, and are not ashamed. Some of these women eating mastich, [1704] going about, show their teeth to those that come near. And others, as if they had not fingers, give themselves airs, scratching their heads with pins; and these made either of tortoise or ivory, or some other dead creature they procure at much pains. And others, as if they had certain efflorescences, in order to appear comely in the eyes of spectators, stain their faces by adorning them with gay-coloured unguents. Such a one is called by Solomon "a foolish and bold woman," who "knows not shame. She sits at the door of her house, conspicuously in a seat, calling to all that pass by the way, who go right on their ways;" by her style and whole life manifestly saying, "Who among you is very silly? let him turn to me." And those devoid of wisdom she exhorts, saying, "Touch sweetly secret bread, and sweet stolen water;" meaning by this, clandestine love (from this point the Boeotian Pindar, coming to our help, says, "The clandestine pursuit of love is something sweet"). But the miserable man "knoweth not that the sons of earth perish beside her, and that she tends to the level of hell." But says the Instructor: "Hie away, and tarry not in the place; nor fix thine eye on her: for thus shalt thou pass over a strange water, and cross to Acheron." [1705] Wherefore thus saith the Lord by Isaiah, "Because the daughters of Sion walk with lofty neck, and with winkings of the eyes, and sweeping their garments as they walk, and playing with their feet; the Lord shall humble the daughters of Sion, and will uncover their form" [1706] --their deformed form. I, deem it wrong that servant girls, who follow women of high rank, should either speak or act unbecomingly to them. But I think it right that they should be corrected by their mistresses. With very sharp censure, accordingly, the comic poet Philemon says: "You may follow at the back of a pretty servant girl, seen behind a gentlewoman; and any one from the Platæicum may follow close, and ogle her." For the wantonness of the servant recoils on the mistress; allowing those who attempt to take lesser liberties not to be afraid to advance to greater; since the mistress, by allowing improprieties, shows that she does not disapprove of them. And not to be angry at those who act wantonly, is a clear proof of a disposition inclining to the like. "For like mistress like wench," [1707] as they say in the proverb. Walking. Also we must abandon a furious mode of walking, and choose a grave and leisurely, but not a lingering step. Nor is one to swagger in the ways, nor throw back his head to look at those he meets, if they look at him, as if he were strutting on the stage, and pointed at with the finger. Nor, when pushing up hill, are they to be shoved up by their domestics, as we see those that are more luxurious, who appear strong, but are enfeebled by effeminacy of soul. A true gentleman must have no mark of effeminacy visible on his face, or any other part of his body. Let no blot on his manliness, then, be ever found either in his movements or habits. Nor is a man in health to use his servants as horses to bear him. For as it is enjoined on them, "to be subject to their masters with all fear, not only to the good and gentle, but also to the froward," [1708] as Peter says; so fairness, and forbearance, and kindness, are what well becomes the masters. For he says: "Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be humble," and so forth, "that ye may inherit a blessing," [1709] excellent and desirable. The Model Maiden. Zeno the Cittiæan thought fit to represent the image of a young maid, and executed the statue thus: "Let her face be clean, her eyebrows not let down, nor her eyelids open nor turned back. Let her neck not be stretched back, nor the members of her body be loose. But let the parts that hang from the body look as if they were well strung; let there be the keenness of a well-regulated mind [1710] for discourse, and retention of what has been rightly spoken; and let her attitudes and movements give no ground of hope to the licentious; but let there be the bloom of modesty, and an expression of firmness. But far from her be the wearisome trouble that comes from the shops of perfumers, and goldsmiths, and dealers in wool, and that which comes from the other shops where women, meretriciously dressed, pass whole days as if sitting in the stews." Amusements and Associates. And let not men, therefore, spend their time in barbers' shops and taverns, babbling nonsense; and let them give up hunting for the women who sit near, [1711] and ceaselessly talking slander against many to raise a laugh. The game of dice [1712] is to be prohibited, and the pursuit of gain, especially by dicing, [1713] which many keenly follow. Such things the prodigality of luxury invents for the idle. For the cause is idleness, and a love [1714] for frivolities apart from the truth. For it is not possible otherwise to obtain enjoyment without injury; and each man's preference of a mode of life is a counterpart of his disposition. But, as appears, only intercourse with good men benefits; on the other hand, the all-wise Instructor, by the mouth of Moses, recognising companionship with bad men as swinish, forbade the ancient people to partake of swine; to point out that those who call on God ought not to mingle with unclean men, who, like swine, delight in corporeal pleasures, in impure food, and in itching with filthy pruriency after the mischievous delights of lewdness. Further, He says: "Thou art not to eat a kite or swift-winged ravenous bird, or an eagle," [1715] meaning: Thou shalt not come near men who gain their living by rapine. And other things also are exhibited figuratively. With whom, then, are we to associate? With the righteous, He says again, speaking figuratively; for everything "which parts the hoof and chews the cud is clean." For the parting of the hoof indicates the equilibrium of righteousness, and ruminating points to the proper food of righteousness, the word, which enters from without, like food, by instruction, but is recalled from the mind, as from the stomach, to rational recollection. And the spiritual man, having the word in his mouth, ruminates the spiritual food; and righteousness parts the hoof rightly, because it sanctifies us in this life, and sends us on our way to the world to come. Public Spectacles. The Instructor will not then bring us to public spectacles; nor inappropriately might one call the racecourse and the theatre "the seat of plagues;" [1716] for there is evil counsel as against the Just One, [1717] and therefore the assembly against Him is execrated. These assemblies, indeed, are full of confusion [1718] and iniquity; and these pretexts for assembling are the cause of disorder--men and women assembling promiscuously if for the sight of one another. In this respect the assembly has already shown itself bad: for when the eye is lascivious, [1719] the desires grow warm; and the eyes that are accustomed to look impudently at one's neighbours during the leisure granted to them, inflame the amatory desires. Let spectacles, therefore, and plays that are full of scurrility and of abundant gossip, be forbidden. [1720] For what base action is it that is not exhibited in the theatres? And what shameless saying is it that is not brought forward by the buffoons? And those who enjoy the evil that is in them, stamp the clear images of it at home. And, on the other hand, those that are proof against these things, and unimpressible, will never make a stumble in regard to luxurious pleasures. For if people shall say that they betake themselves to the spectacles as a pastime for recreation, I should say that the cities which make a serious business of pastime are not wise; for cruel contests for glory which have been so fatal are not sport. No more is senseless expenditure of money, nor are the riots that are occasioned by them sport. And ease of mind is not to be purchased by zealous pursuit of frivolities, for no one who has his senses will ever prefer what is pleasant to what is good. Religion in Ordinary Life. But it is said we do not all philosophize. Do we not all, then, follow after life? What sayest thou? How hast thou believed? How, pray, dost thou love God and thy neighbour, if thou dost not philosophize? And how dost thou love thyself, if thou dost not love life? It is said, I have not learned letters; but if thou hast not learned to read, thou canst not excuse thyself in the case of hearing, for it is not taught. And faith is the possession not of the wise according to the world, but of those according to God; and it is taught without letters; and its handbook, at once rude and divine, is called love--a spiritual book. It is in your power to listen to divine wisdom, ay, and to frame your life in accordance with it. Nay, you are not prohibited from conducting affairs in the world decorously according to God. Let not him who sells or buys aught name two prices for what he buys or sells; but stating the net price, and studying to speak the truth, if he get not his price, he gets the truth, and is rich in the possession of rectitude. But, above all, let an oath on account of what is sold be far from you; and let swearing, too, on account of other things be banished. And in this way those who frequent the market-place and the shop philosophize. "For thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh His name in vain." [1721] But those who act contrary to these things--the avaricious, the liars, the hypocrites, those who make merchandise of the truth--the Lord cast out of His Father's court, [1722] not willing that the holy house of God should be the house of unrighteous traffic either in words or in material things. Going to Church. Woman and man are to go to church [1723] decently attired, with natural step, embracing silence, possessing unfeigned love, pure in body, pure in heart, fit to pray to God. Let the woman observe this, further. Let her be entirely covered, unless she happen to be at home. For that style of dress is grave, and protects from being gazed at. And she will never fall, who puts before her eyes modesty, and her shawl; nor will she invite another to fall into sin by uncovering her face. For this is the wish of the Word, since it is becoming for her to pray veiled. [1724] They say that the wife of Æneas, through excess of propriety, did not, even in her terror at the capture of Troy, uncover herself; but, though fleeing from the conflagration, remained veiled. Out of Church. Such ought those who are consecrated to Christ appear, and frame themselves in their whole life, as they fashion themselves in the church [1725] for the sake of gravity; and to be, not to seem such--so meek, so pious, so loving. But now I know not how people change their fashions and manners with the place. As they say that polypi, assimilated to the rocks to which they adhere, are in colour such as they; so, laying aside the inspiration of the assembly, after their departure from it, they become like others with whom they associate. Nay, in laying aside the artificial mask of solemnity, they are proved to be what they secretly were. After having paid reverence to the discourse about God, they leave within [the church] what they have heard. And outside they foolishly amuse themselves with impious playing, and amatory quavering, occupied with flute-playing, and dancing, and intoxication, and all kinds of trash. They who sing thus, and sing in response, are those who before hymned immortality,--found at last wicked and wickedly singing this most pernicious palinode, "Let us eat and drink, for to-morrow we die." But not to-morrow in truth, but already, are these dead to God; burying their dead, [1726] that is, sinking themselves down to death. The apostle very firmly assails them. "Be not deceived; neither adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor railers," and whatever else he adds to these, "shall inherit the kingdom of God." [1727] Love and the Kiss of Charity. And if we are called to the kingdom of God, let us walk worthy of the kingdom, loving God and our neighbour. But love is not proved by a kiss, but by kindly feeling. But there are those, that do nothing but make the churches resound with a kiss, [1728] not having love itself within. For this very thing, the shameless use of a kiss, which ought to be mystic, occasions foul suspicions and evil reports. The apostle calls the kiss holy. [1729] When the kingdom is worthily tested, we dispense the affection of the soul by a chaste and closed mouth, by which chiefly gentle manners are expressed. But there is another unholy kiss, full of poison, counterfeiting sanctity. Do you not know that spiders, merely by touching the mouth, afflict men with pain? And often kisses inject the poison of licentiousness. It is then very manifest to us, that a kiss is not love. For the love meant is the love of God. "And this is the love of God," says John, "that we keep His commandments;" [1730] not that we stroke each other on the mouth. "And His commandments are not grievous." But salutations of beloved ones in the ways, full as they are of foolish boldness, are characteristic of those who wish to be conspicuous to those without, and have not the least particle of grace. For if it is proper mystically "in the closet" to pray to God, it will follow that we are also to greet mystically our neighbour, whom we are commanded to love second similarly to God, within doors, "redeeming the time." "For we are the salt of the earth." [1731] "Whosoever shall bless his friend early in the morning with a loud voice, shall be regarded not to differ from cursing." [1732] The Government of the Eyes. But, above all, it seems right that we turn away from the sight of women. For it is sin not only to touch, but to look; and he who is rightly trained must especially avoid them. "Let thine eyes look straight, and thine eyelids wink right." [1733] For while it is possible for one who looks to remain stedfast; yet care must be taken against falling. For it is possible for one who looks to slip; but it is impossible for one, who looks not, to lust. For it is not enough for the chaste to be pure; but they must give all diligence, to be beyond the range of censure, shutting out all ground of suspicion, in order to the consummation of chastity; so that we may not only be faithful, but appear worthy of trust. For this is also consequently to be guarded against, as the apostle says, "that no man should blame us; providing things honourable, not only in the sight of the Lord, but also in the sight of men." [1734] "But turn away thine eyes from a graceful woman, and contemplate not another's beauty," says the Scripture. [1735] And if you require the reason, it will further tell you, "For by the beauty of woman many have gone astray, and at it affection blazes up like fire;" [1736] the affection which arises from the fire which we call love, leading to the fire which will never cease in consequence of sin. __________________________________________________________________ [1668] 1 Pet. ii. 12. [1669] [Surely the costly and gorgeous ecclesiastical raiment of the Middle Ages is condemned by Clement's primitive maxims.] [1670] Plato's words are: "The web is not to be more than a woman's work for a month. White colour is peculiarly becoming for the gods in other things, but especially in cloth. Dyes are not to be applied, except for warlike decorations."--Plato: De Legibus, xii. 992. [1671] [Another law against colours in clerical attire.] [1672] Kara Logon. The reading in the text is katalogon. [1673] Rom. xiii. 14. [1674] [Natural instinct is St. Paul's argument (1 Cor. xi. 14, 15); and that it rules for modesty in man as well as women, is finely illustrated by an instructive story in Herodotus (book i. 8-12). The wife of Gyges could be guilty of a heathenish revenge, but nature taught her to abhor exposure. "A woman who puts off her raiment, puts off her modesty," said Candaules to her foolish husband.] [1675] Prov. xi. 22. [1676] [Possibly used thus early as a distinction of matrons.] [1677] Heutuchousais, for which the text has entochousais. [1678] Ecclus. xxi. 21. [1679] [How this was followed, is proved by the early Christian devices of the catacombs, contrasted with the engraved gems from Pompeii, in the Museo Borbonico at Naples.] [1680] Masculine. [1681] geglummenous, written on the margin of Codex clxv. for gegumnomenous (naked) of the text. [Royal Library, Naples.] [1682] Ps. cxxxiii. 2. [1683] [Here Clement's rules are arbitrary, and based on their existing ideas of propriety. If it be not improper to shave the head, much less to shave the face, which he allows in part.] [1684] "Not" does not occur in the mss. [1685] For dedoikotes, the conjectural emendation dedukotes, has been adopted. [1686] phulassein, Sylburg and Bod. Reg., agree better than malassein with the context. [1687] [The chrism (confirmation) was thus administered then, not with material oil, and was called anointing, with reference to 1 John ii. 27. Consult Bunsen, however, who attributes great antiquity to his canons (collected in vol. iii. Hippolytus), p. 22, Church and House Book.] [1688] 1 Cor. xi. 3. Nov. reads "Christ," as in St. Paul, instead of "God." [1689] 1 Tim. ii. 9. [1690] 1 Pet. iii. 1-4. [1691] In reference to Prov. xxxi. 22. [1692] Prov. xxxi. 26, 27, 28, 30, quoted from memory, and with variety of reading. [1693] Prov. xii. 4. [1694] Prov. v. 3-5, Septuagint. [1695] We have read from the New College ms. sophrosune for sophrosunes. [1696] From some comic poet. [1697] Some read oran apoleipei . [New College ms.] In the translation the conjecture ora apoleipein is adopted. [1698] An adaptation of Prov. v. 5, 6. [1699] An imitation of Zeno's saying, "It is better to slip with the feet than the tongue." [1700] Quoting from memory, he has substituted ekkopson for exele (Matt. v. 29). [1701] Prov. x. 10. [1702] Ecclus. xxvi. 9. [1703] Col. iii. 5, 6. [1704] [A similar practice, very gross and unbecoming, prevails among the lower class of girls brought together in our common schools.] [1705] Prov. ix. 13-18. [1706] to aschemon schema (Isa. iii. 16, 17), Sept. [1707] a kuon, catella. The literal English rendering is coarser and more opprobrious than the original, which Helen applies to herself (Iliad, vi. 344, 356). [1708] 1 Pet. ii. 18. [1709] 1 Pet. iii. 8. Clement has substituted tapeinophrones for philophrones (courteous). [1710] This passage has been variously amended and translated. The reading of the text has been adhered to, but orthonou has been coupled with what follows. [1711] Sylburg suggests pariouas (passing by) instead of parizousas. [1712] kubos, a die marked on all the six sides. [This prohibition would include cards in modern ethics.] [1713] dia ?on astragalon. The astragaloi were dice marked on four sides only. Clemens seems to use the terms here indifferently. [1714] Lowth's conjecture of eros instead of era has been adopted. [1715] Lev. xi. 13, 14; Deut. xiv. 12. [1716] Ps. i. 1, Septuagint. [1717] Acts iii. 14. [1718] anamixias adopted instead of the reading amixias, which is plainly wrong. [1719] lichneuouses on the authority of the Pal. ms. Nov. Reg. Bod. [1720] [Jeremy Collier's Short View of the Immorality and Profaneness of the English Stage (London, 1698) and the discussions that followed belong to literature, and ought to be republished with historic notes.] [1721] Ex. xx. 7. [1722] In allusion to the cleansing of the temple (John ii. 13-17; Matt. xxi. 12, 13; Luke xix. 45, 46). [1723] [This early use of the word "church" for the place or house of worship, is to be noted. See Elucidation ii.] [1724] 1 Cor. xi. 5. [This helps to the due rendering of exousian epi tes kephales in 1 Cor. xi. 10.] [1725] [1 Cor. xi. 22. But I cannot say that the word ekklesia is used for the place of Christian worship, even in this text, where it seems to be in antithesis with the dwelling-house.] [1726] Matt. viii. 22. [1727] 1 Cor. vi. 9, 10. [1728] [The sexes sat apart in the primitive churches, and the kiss of peace was given by women only to women (Bunsen, Hippol., iii. p. 15). Does the author, here, imply that unholy kissing had crept in? Among the Germans, even in our days, nothing is more common than to see men, not at all related, salute one another in this way. It was therefore all one with shaking hands, in the apostolic ordinance. For some very fine reflections on the baiser de paix, see De Masitre, Soirèes, ii. p. 199, ed. Paris, 1850.] [1729] Rom. xvi. 16. [1730] 1 John v. 3. [1731] Matt. v. 13. [1732] Prov. xxvii. 14. [1733] Prov. iv. 25. [1734] 2 Cor. viii. 20, 21. [1735] Ecclus. ix. 8. [1736] Ecclus. ix. 8. __________________________________________________________________ Chapter XII.--Continuation: with Texts from Scripture. I would counsel the married never to kiss their wives in the presence of their domestics. For Aristotle does not allow people to laugh to their slaves. And by no means must a wife be seen saluted in their presence. It is moreover better that, beginning at home with marriage, we should exhibit propriety in it. For it is the greatest bond of chastity, breathing forth pure pleasure. Very admirably the tragedy says:-- "Well! well! ladies, how is it, then, that among men, Not gold, not empire, or luxury of wealth, Conferred to such an extent signal delights, As the right and virtuous disposition Of a man of worth and a dutiful wife?" Such injunctions of righteousness uttered by those who are conversant with worldly wisdom are not to be refused. Knowing, then, the duty of each, "pass the time of your sojourning here in fear: forasmuch as ye know that ye were not redeemed with corruptible things, such as silver or gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot." [1737] "For," says Peter, "the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries." [1738] We have as a limit the cross of the Lord, by which we are fenced and hedged about from our former sins. Therefore, being regenerated, let us fix ourselves to it in truth, and return to sobriety, and sanctify ourselves; "for the eyes of the Lord are on the righteous, and His ears are open to their prayer; but the face of the Lord is against them that do evil." [1739] And who is he that will harm us, if we be followers of that which is good?" [1740] --"us" for "you." But the best training is good order, which is perfect decorum, and stable and orderly power, which in action maintains consistence in what it does. If these things have been adduced by me with too great asperity, in order to effect the salvation which follows from your correction; they have been spoken also, says the Instructor, by me: "Since he who reproves with boldness is a peacemaker." [1741] And if ye hear me, ye shall be saved. And if ye attend not to what is spoken, it is not my concern. And yet it is my concern thus: "For he desires the repentance rather than the death of a sinner." [1742] "If ye shall hear me, ye shall eat the good of the land," the Instructor again says, calling by the appellation "the good of the land," beauty, wealth, health, strength, sustenance. For those things which are really good, are what "neither ear hath heard, not hath ever entered into the heart" [1743] respecting Him who is really King, and the realities truly good which await us. For He is the giver and the guard of good things. And with respect to their participation, He applies the same names of things in this world, the Word thus training in God the feebleness of men from sensible things to understanding. What has to be observed at home, and how our life is to be regulated, the Instructor has abundantly declared. And the things which He is wont to say to children by the way, [1744] while He conducts them to the Master, these He suggests, and adduces the Scriptures themselves in a compendious form, setting forth bare injunctions, accommodating them to the period of guidance, and assigning the interpretation of them to the Master. [1745] For the intention of His law is to dissipate fear, emancipating free-will in order to faith. "Hear," He says, "O child," who art rightly instructed, the principal points of salvation. For I will disclose my ways, and lay before thee good commandments; by which thou wilt reach salvation. And I lead thee by the way of salvation. Depart from the paths of deceit. "For the Lord knoweth the way of the righteous, and the way of the ungodly shall perish." [1746] "Follow, therefore, O son, the good way which I shall describe, lending to me attentive ears." "And I will give to thee the treasures of darkness, hidden and unseen" [1747] by the nations, but seen by us. And the treasures of wisdom are unfailing, in admiration of which the apostle says, "O the depth of the riches and the wisdom!" [1748] And by one God are many treasures dispensed; some disclosed by the law, others by the prophets; some to the divine mouth, and others to the heptad of the spirit singing accordant. And the Lord being one, is the same Instructor by all these. Here is then a comprehensive precept, and an exhortation of life, all-embracing: "As ye would that men should do unto you, do ye likewise to, them." [1749] We may comprehend the commandments in two, as the Lord says, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength; and thy neighbour as thyself." Then from these He infers, "on this hang the law and the prophets." [1750] Further, to him that asked, "What good thing shall I do, that I may inherit eternal life?" He answered, "Thou knowest the commandments?" And on him replying Yea, He said, "This do, and thou shalt be saved." Especially conspicuous is the love of the Instructor set forth in various salutary commandments, in order that the discovery may be readier, from the abundance and arrangement of the Scriptures. We have the Decalogue [1751] given by Moses, which, indicating by an elementary principle, simple and of one kind, defines the designation of sins in a way conducive to salvation: "Thou shall not commit adultery. Thou shall not worship idols. Thou shalt not corrupt boys. Thou shalt not steal. Thou shall not bear false witness. Honour thy father and thy mother." [1752] And so forth. These things are to be observed, and whatever else is commanded in reading the Bible. And He enjoins on us by Isaiah: "Wash you, and make you clean. Put away iniquities from your souls before mine eyes. Learn to do well. Seek judgment. Deliver the wronged. Judge for the orphan, and justify the widow. And come, and let us reason together, saith the Lord." [1753] And we shall find many examples also in other places,--as, for instance, respecting prayer: "Good works are an acceptable prayer to the Lord," says the Scripture. [1754] And the manner of prayer is described. "If thou seest," it is said, "the naked, cover him; and thou shalt not overlook those who belong to thy seed. Then shall thy light spring forth early, and thy healing shall spring up quickly; and thy righteousness shall go before thee, and the glory of God shall encompass thee." What, then, is the fruit of such prayer? "Then shall thou call, and God will hear thee; whilst thou art yet speaking, He will say, I am here." [1755] In regard to fasting it is said, "Wherefore do ye fast to me? saith the Lord. Is it such a fast that I have chosen, even a day for a man to humble his soul? Thou shall not bend thy neck like a circle, and spread sackcloth and ashes under thee. Not thus shall ye call it an acceptable fast." What means a fast, then? "Lo, this is the fast which I have chosen, saith the Lord. Loose every band of wickedness. Dissolve the knots of oppressive contracts. Let the oppressed go free, and tear every unjust bond. Break thy bread to the hungry; and lead the houseless poor into thy house. If thou see the naked cover him." [1756] About sacrifices too: "To what purpose is the multitude of your sacrifices to me? saith the Lord. I am full of burnt-offerings and of rams; and the fat of lambs, and the blood of bulls and kids I do not wish; nor that ye should come to appear before me. Who hath required this at your hands? You shall no more tread my court. If ye bring fine flour, the vain oblation is an abomination to me. Your new moons and your sabbaths I cannot away with." [1757] How, then, shall I sacrifice to the Lord? "The sacrifice of the Lord is," He says, "a broken heart." [1758] How, then, shall I crown myself, or anoint with ointment, or offer incense to the Lord? "An odour of a sweet fragrance," it is said, [1759] "is the heart that glorifies Him who made it." These are the crowns and sacrifices, aromatic odours, and flowers of God. Further, in respect to forbearance. "If thy brother," it is said, "sin against thee, rebuke him; and if he repent, forgive him. If he sin against thee seven times in a day, and turn to thee the seventh time, and say, I repent, forgive him." [1760] Also to the soldiers, by John, He commands, "to be content with their wages only;" and to the publicans, "to exact no more than is appointed." To the judges He says, "Thou shalt not show partiality in judgment. For gifts blind the eyes of those who see, and corrupt just words. Rescue the wronged." And to householders: "A possession which is acquired with iniquity becomes less." [1761] Also of "love." "Love," He says, "covers a multitude of sins." [1762] And of civil government: "Render to Cæsar the things which are Cæsar's; and unto God the things which are God's." [1763] Of swearing and the remembrance of injuries: "Did I command your fathers, when they went out of Egypt, to offer burnt-offerings and sacrifices? But I commanded them, Let none of you bear malice in his heart against his neighbour, or love a false oath." [1764] The liars and the proud, too, He threatens; the former thus: "Woe to them that call bitter sweet, and sweet bitter;" and the latter: "Woe unto them that are wise in their own eyes, and prudent in their own sight." [1765] "For he that humbleth himself shall be exalted, and he that exalteth himself shall be humbled." [1766] And "the merciful" He blesses, "for they shall obtain mercy." Wisdom pronounces anger a wretched thing, because "it will destroy the wise." [1767] And now He bids us "love our enemies, bless them that curse us, and pray for them that despitefully use us." And He says: "If any one strike thee on the one cheek, turn to him the other also; and if any one take away thy coat, hinder him not from taking thy cloak also." [1768] Of faith He says: "Whatsoever ye shall ask in prayer, believing, ye shall receive." [1769] "To the unbelieving nothing is trustworthy," according to Pindar. Domestics, too, are to be treated like ourselves; for they are human beings, as we are. For God is the same to free and bond, if you consider. Such of our brethren as transgress, we must not punish, but rebuke. "For he that spareth the rod hateth his son." [1770] Further, He banishes utterly love of glory, saying, "Woe to you, Pharisees! for ye love the chief seat in the synagogues, and greetings in the markets." [1771] But He welcomes the repentance of the sinner--loving repentance--which follows sins. For this Word of whom we speak alone is sinless. For to sin is natural and common to all. But to return [to God] after sinning is characteristic not of any man, but only of a man of worth. Respecting liberality He said: "Come to me, ye blessed, inherit the kingdom prepared for you from the foundation of the world: for I was an hungry, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came unto Me." And when have we done any of these things to the Lord? The Instructor Himself will say again, loving to refer to Himself the kindness of the brethren, "Inasmuch as ye have done it to these least, ye have done it to Me. And these shall go away into everlasting life." [1772] Such are the laws of the Word, the consolatory words not on tables of stone which were written by the finger of the Lord, but inscribed on men's hearts, on which alone they can remain imperishable. Wherefore the tablets of those who had hearts of stone are broken, that the faith of the children may be impressed on softened hearts. However, both the laws served the Word for the instruction of humanity, both that given by Moses and that by the apostles. What, therefore, is the nature of the training by the apostles, appears to me to require to be treated of. Under this head, I, or rather the Instructor by me, [1773] will recount; and I shall again set before you the precepts themselves, as it were in the germ. "Putting away lying, speak every man truth with his neighbour: for we are members one of another. Let not the sun go down upon your wrath; neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, as God in Christ hath forgiven you. Be therefore wise, [1774] followers of God, as dear children; and walk in love, as Christ also hath loved us. Let wives be subject to their own husbands, as to the Lord. And let husbands love their wives as Christ also hath loved the Church." Let those who are yoked together love one another "as their own bodies." "Children, be obedient to your parents. Parents, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord. Servants, be obedient to those that are your masters according to the flesh, with fear and trembling, in the singleness of your hearts, as unto Christ; with good-will from the soul doing service. ye masters, treat your servants well, forbearing threatening: knowing that both their and your Lord is in heaven; and there is no respect of persons with Him." [1775] "If we live in the Spirit, let us walk in the Spirit. Let us not be desirous of vainglory, provoking one another, envying one another. Bear ye one another's burdens, and so fulfil the law of Christ. Be not deceived; God is not mocked. Let us not be weary in well-doing: for in due time we shall reap, if we faint not." [1776] "Be at peace among yourselves. Now we admonish you, brethren, warn them who are unruly, comfort the feeble-minded, support the weak, be patient toward all men. See that none render evil for evil to any man. Quench not the Spirit. Despise not prophesyings. Prove all things: hold fast that which is good. Abstain from every form of evil." [1777] "Continue in prayer, watching thereunto with thanksgiving. Walk in wisdom towards them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man." [1778] "Nourish yourselves up in the words of faith. Exercise yourselves unto godliness: for bodily exercise profiteth little; but godliness is profitable for all things, having the promise of the life which now is, and that which is to come." [1779] "Let those who have faithful masters not despise them, because they are brethren; but rather do them service, because they are faithful." [1780] "He that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love, in honour preferring one another. Not slothful in business; fervent in spirit, serving the Lord. Rejoicing in hope; patient in tribulation; continuing instant in prayer. Given to hospitality; communicating to the necessities of the saints." [1781] Such are a few injunctions out of many, for the sake of example, which the Instructor, running over the divine Scriptures, sets before His children; by which, so to speak, vice is cut up by the roots, and iniquity is circumscribed. Innumerable commands such as these are written in the holy Bible appertaining to chosen persons, some to presbyters, some to bishops, some to deacons, others to widows, [1782] of whom we shall have another opportunity of speaking. Many things spoken in enigmas, many in parables, may benefit such as fall in with them. But it is not my province, says the Instructor, to teach these any longer. But we need a Teacher of the exposition of those sacred words, to whom we must direct our steps. And now, in truth, it is time for me to cease from my instruction, and for you to listen to the Teacher. [1783] And He, receiving you who have been trained up in excellent discipline, will teach you the oracles. To noble purpose has the Church sung, and the Bridegroom also, the only Teacher, the good Counsel, of the good Father, the true Wisdom, the Sanctuary of knowledge. "And He is the propitiation for our sins," as John says; Jesus, who heals both our body and soul--which are the proper man. "And not for our sins only, but also for the whole world. And by this we know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar; and the truth is not in Him. But whoso keepeth His word, in him verily is the love of God perfected. Hereby know we that we are in Him. He that saith he abideth in Him, ought himself to walk even as He also walked." [1784] O nurslings of His blessed training! let us complete the fair face of the church; and let us run as children to our good mother. And if we become listeners to the Word, let us glorify the blessed dispensation by which man is trained and sanctified as a child of God, and has his conversation in heaven, being trained from earth, and there receives the Father, whom he learns to know on earth. The Word both does and teaches all things, and trains in all things. A horse is guided by a bit, and a bull is guided by a yoke, and a wild beast is caught in a noose. But man is transformed by the Word, by whom wild beasts are tamed, and fishes caught, and birds drawn down. He it is, in truth, who fashions the bit for the horse, the yoke for the bull, the noose for the wild beast, the rod for the fish, the snare for the bird. He both manages the state and tills the ground; commands, and helps, and creates the universe. "There were figured earth, and sky, and sea, The ever-circling sun, and full-orbed moon, And all the signs that crown the vault of heaven." [1785] O divine works! O divine commands! "Let this water undulate within itself; let this fire restrain its wrath; let this air wander into ether; and this earth be consolidated, and acquire motion! When I want to form man, I want matter, and have matter in the elements. I dwell with what I have formed. If you know me, the fire will be your slave." Such is the Word, such is the Instructor, the Creator of the world and of man: and of Himself, now the world's Instructor, by whose command we and the universe subsist, and await judgment. "For it is not he who brings a stealthy vocal word to men," as Bacchylidis says, "who shall be the Word of Wisdom;" but "the blameless, the pure, and faultless sons of God," according to Paul, "in the midst of a crooked and perverse generation, to shine as lights in the world." [1786] All that remains therefore now, in such a celebration of the Word as this, is that we address to the Word our prayer. Prayer to the Pædagogus. Be gracious, O Instructor, to us Thy children, Father, Charioteer of Israel, Son and Father, both in One, O Lord. Grant to us who obey Thy precepts, that we may perfect the likeness of the image, and with all our power know Him who is the good God and not a harsh judge. And do Thou Thyself cause that all of us who have our conversation in Thy peace, who have been translated into Thy commonwealth, having sailed tranquilly over the billows of sin, may be wafted in calm by Thy Holy Spirit, by the ineffable wisdom, by night and day to the perfect day; and giving thanks may praise, and praising thank the Alone Father and Son, Son and Father, the Son, Instructor and Teacher, with the Holy Spirit, all in One, in whom is all, for whom all is One, for whom is eternity, whose members we all are, whose glory the æons [1787] are; for the All-good, All-lovely, All-wise, All-just One. To whom be glory both now and for ever. Amen. And since the Instructor, by translating us into His Church, has united us to Himself, the teaching and all-surveying Word, it were right that, having got to this point, we should offer to the Lord the reward of due thanksgiving--praise suitable to His fair instruction. A Hymn to Christ the Saviour. Composed by St. Clement. [1788] I. Bridle of colts untamed, Over our wills presiding; Wing of unwandering birds, Our flight securely guiding. Rudder of youth unbending, Firm against adverse shock; Shepherd, with wisdom tending Lambs of the royal flock: Thy simple children bring In one, that they may sing In solemn lays Their hymns of praise With guileless lips to Christ their King. II. King of saints, almighty Word Of the Father highest Lord; Wisdom's head and chief; Assuagement of all grief; Lord of all time and space, Jesus, Saviour of our race; Shepherd, who dost us keep; Husbandman, who tillest, Bit to restrain us, Rudder To guide us as Thou willest; Of the all-holy flock celestial wing; Fisher of men, whom Thou to life dost bring; From evil sea of sin, And from the billowy strife, Gathering pure fishes in, Caught with sweet bait of life: Lead us, Shepherd of the sheep, Reason-gifted, holy One; King of youths, whom Thou dost keep, So that they pollution shun: Steps of Christ, celestial Way; Word eternal, Age unending; Life that never can decay; Fount of mercy, virtue-sending; Life august of those who raise Unto God their hymn of praise, Jesus Christ! III. Nourished by the milk of heaven, To our tender palates given; Milk of wisdom from the breast Of that bride of grace exprest; By a dewy spirit filled From fair Reason's breast distilled; Let us sucklings join to raise With pure lips our hymns of praise As our grateful offering, Clean and pure, to Christ our King. Let us, with hearts undefiled, Celebrate the mighty Child. We, Christ-born, the choir of peace; We, the people of His love, Let us sing, nor ever cease, To the God of peace above. We subjoin the following literal translation of the foregoing hymn:-- Bridle of untamed colts, Wing of unwandering birds, sure Helm of babes, [1789] Shepherd of royal lambs, assemble Thy simple children to praise holily, to hymn guilelessly with innocent mouths, Christ the guide of children. O King of saints, all-subduing Word of the most high Father, Ruler of wisdom, Support of sorrows, that rejoicest in the ages, [1790] Jesus, Saviour of the human race, Shepherd, Husbandman, Helm, Bridle, Heavenly Wing of the all-holy flock, Fisher of men who are saved, catching the chaste fishes with sweet life from the hateful wave of a sea of vices,--Guide [us], Shepherd of rational sheep; guide unharmed children, O holy King, [1791] O footsteps of Christ, O heavenly way, perennial Word, immeasurable Age, Eternal Light, Fount of mercy, performer of virtue; noble [is the] life of those who hymn God, O Christ Jesus, heavenly milk of the sweet breasts of the graces of the Bride, pressed out of Thy wisdom. Babes nourished with tender mouths, filled with the dewy spirit of the rational pap, let us sing together simple praises, true hymns to Christ [our] King, holy fee for the teaching of life; let us sing in simplicity the powerful Child. O choir of peace, the Christ-begotten, O chaste people, let us sing together [1792] the God of peace. [1793] To the Pædagogus. Teacher, to Thee a chaplet I present, Woven of words culled from the spotless mead, Where Thou dost feed Thy flocks; like to the bee, That skilful worker, which from many a flower Gathers its treasures, that she may convey A luscious offering to the master's hand. Though but the least, I am Thy servant still, (Seemly is praise to Thee for Thy behests). O King, great Giver of good gifts to men, Lord of the good, Father, of all the Maker, Who heaven and heaven's adornment, by Thy word Divine fitly disposed, alone didst make; Who broughtest forth the sunshine and the day; Who didst appoint their courses to the stars, And how the earth and sea their place should keep; And when the seasons, in their circling course, Winter and summer, spring and autumn, each [1794] Should come, according to well-ordered plan; Out of a confused heap who didst create This ordered sphere, and from the shapeless mass Of matter didst the universe adorn;-- Grant to me life, and be that life well spent, Thy grace enjoying; let me act and speak In all things as Thy Holy Scriptures teach; [1795] Thee and Thy co-eternal Word, All-wise, From Thee proceeding, ever may I praise; Give me nor poverty nor wealth, but what is meet, Father, in life, and then life's happy close. [1796] __________________________________________________________________ [1737] 1 Pet. i. 17-19. [1738] 1 Pet. iv. 3. [1739] Ps. xxxiv. 15, 16. [1740] 1 Pet. iii. 13. [1741] Prov. x. 10, Sept. [1742] Ezek. xviii. 23. [1743] 1 Cor. ii. 9. [1744] [Here the pædagogue is the child-guide, leading to the Teacher.] [1745] [Important foot-note, Kaye, p. 105.] [1746] Ps. i. 6. [1747] Isa. xlv. 3. [1748] Rom. xi. 33. [1749] Luke vi. 31. [1750] Matt. xxii. 37, 39, 40. [1751] [See Irenæus, vol. i. p. 482, this series. Stromata, vi. 360.] [1752] Ex. xx.; Deut. v. [1753] Isa. i. 16, 17, 18. [1754] Where, no one knows. [1755] Isa. lviii. 7, 8, 9. [1756] Isa. lvii. 6, 7. [1757] Isa. i. 11-14. [1758] Ps. li. 17. [1759] Not in Scripture. [Irenæus, iv. 17, vol. i. 444, this series.] [1760] Luke xvii. 3, 4. [1761] Prov. xiii. 11. [1762] 1 Pet. iv. 8. [1763] Matt. xxii. 21; Mark xii. 17; Luke xx. 25. [1764] In Jer. vii. 22, 23, and Zech. viii. we find the substance of what Clement gives here. [1765] Isa. v. 20, 21. [1766] Luke xiv. 11, xviii. 14. [1767] Prov. xvi. Sept. [1768] Matt. v. 40; Luke vi. 27-29. [1769] Matt. xxi. 22. [1770] Prov. xiii. 24. [1771] Luke xi. 43. [1772] Matt. xxv. 34-36, 40, 46. [1773] di emautou. The reading here adopted is found in Bod. and Reg. [1774] iphronimoi, not found in Eph. v. 1. [1775] Eph. iv. 25-29, v. 1, 2, 22, 25, vi. 1, 4-9. [1776] Gal. v. 25, 26, vi. 2, 7, 9. [1777] 1 Thess. v. 13-15, 19-22. [1778] Col. iv. 2, 5, 9. [1779] 1 Tim. iv. 6-8. [1780] 1 Tim. vi. 2. [1781] Rom. xii. 8-13. [1782] [Consult Bunsen's Handbook, book iv. pp. 75-82. Thus did primitive Christianity labour to uproot the social estate of heathenism.] [1783] That is, he who undertakes the instruction of those that are full-grown, as Clemens does in the Stromata. [Where see his esoteric doctrine.] [1784] 1 John ii. 2-6. [1785] Iliad, xviii. 483-485; spoken of Vulcan making the shield of Archilles. [1786] Phil. ii 15. [1787] Aiones, "celestial spirits and angels."--Grabe, in a note on Bull's Defence of the Nicene Creed. [I wish a more definite reference had been furnished by the learned translator. Even Kaye's reference is not precise. Consulting Grabe's annotations in vain, I was then obliged to go through the foot-notes, where, at last (vol. v. part i. p. 246.), I found in comparative obscurity Grabe's language. It may be rendered: "These words I think should be thus construed--cujus gloria sunt soecula--whose glory are the heavenly spirits or angels. Concerning which signification of ton aionon, note what I have said among divers annotations on Irenæus, p. 32. ed. Benedict."] [1788] [Elucidation III.] The translator has done what he could to render this hymn literally. He has been obliged, however, to add somewhat to it in the way of expansion, for otherwise it would have been impossible to secure anything approaching the flow of English versification. The original is in many parts a mere string of epithets, which no ingenuity could render in rhymed verse without some additions. [1789] Or, "ships:" neon, instead of nepion, has been suggested as better sense and better metre. [1790] Or, "rejoicing in eternity." [1791] By altering the punctuation, we can translate thus: "Guide, O holy King, Thy children safely along the footsteps of Christ." [1792] The word used here is psalomen, originally signifying, "Let us celebrate on a stringed instrument." Whether it is so used here or not, may be matter of dispute. [1793] [The holy virgin of Nazareth is the author of the first Christian hymn, The Magnificat. It is a sequel to the psalms of her father David, and interprets them. To Clement of Alexandria belongs the praise of leading the choir of uninspired Christian poets, whom he thus might seem to invoke to carry on the strain through all time.] [1794] [The hymn suffixed to Thomson's Seasons might seem to have been suggested by this ancient example of praise to the Maker. But, to feel this hymn, we must reflect upon its superiority, in a moral point of view, to all the Attic Muse had ever produced before.] [1795] [The Scriptures are the rule of faith.] [1796] [Kaye's careful criticism of M. Barbeyrac's captious complains against Clement, are specially instructive. p. 109.] __________________________________________________________________ __________________________________________________________________ Elucidations. I (Pædagogue, book II. chap. 3, p. 247.) This fine paragraph is in many ways interesting. The tourist who has visited the catacombs, is familiar, among tokens of the first rude art of Christians, with relics of various articles, realizing this idea of Clement's, that even our furniture should be distinctively Christian. In Pompeii, one finds lamps and other vessels marked by heathenish devices, some of them gross and revolting. On the contrary, these Christian utensils bear the sacred monograms ChR, AO, or the figure of the fish, conveying to the user, by the letters of the Greek word for a fish (IChThUS), the initials of the words "Jesus Christ, Son of God, The Saviour." Often we have the anchor, the palm-branch, or the cross itself. But I never looked at one of those Christian lamps without imagining its owner, singing, as it was lighted, the eventide hymn (of which see Elucidation III.), and reciting probably, therewith, the text, "Let your loins be girded, and your lamps burning," etc. For a valuable elucidation of subjects illustrated by Christian art, see Testimony of the Catacombs, by the late Wharton B. Marriott (London, Hatchards, 1870). II. (Book iii. Going to Church. p. 290, supra.) Frequent references become necessary, at this point, to the ecclesiastical usages of the early Christians. These have been largely treated of by the great Anglican divines, whose works are recognised as part of the standard literature of Christendom; but the nature of this publication seems to impose on me the duty of choosing from external sources, rather than from authors who have been more or less associated with the controversies of our great "Anglo-Saxon" family. Happily the writings of the late Dr. Bunsen supply us with all that is requisite of this sort. In that very curious and characteristic medley, Hippolytus and His Age, he has gathered into a convenient form nearly every point which requires antiquarian elucidation, under the title of The Church and Home Book of the Ancient Christians. Its contents he professes to have rescued "from the rubbish in which they were enveloped for centuries, and disencumbered of the fraud and misunderstanding by which they are defaced." Now, while by no means satisfied with this work myself, it affords an interesting specimen of the conclusions to which an earnest and scholarly mind has been brought, in the course of original and industrious research. It is the more interesting, as illustrating a conviction, which he expresses elsewhere, that, in shaping "the Church of the future," all Christians must revert to these records of primitive antiquity, as of practical interest for our own times. The proverbial faults of its author are indeed conspicuous in this work, which, though the product of a mere inquirer, is presented to us with entire self-reliance, as if he were competent to pronounce upon all questions with something like pontifical infallibility. It is also greatly mixed up with his personal theories, which are always interesting, but rarely satisfactory to his readers. In spite of all this, he has brought together, in a condensed form, what is undoubtedly the result of patient investigation. It is the rather useful, because it is the work of a genuine disciple of Niebuhr, who doubts and questions at every step, and who always suspects a fraud. He is committed, by his religious persuasions, to no system whatever, with respect to such matters, and he professes to have produced a manual of Christian antiquity, entirely scientific; that is to say, wholly impartial, indifferent as to consequences, and following only the lead of truth and evidence. In my references to Bunsen, therefore, let it be understood, that, without accepting him as my own master, I yet wish to respect his opinion and to commend his performance to the candid investigation of others. III. The one ancient hymn, not strictly liturgical, which probably was not new even to Clement, and to which we have already made reference once or twice, is the following, which we give from Bunsen. He calls it "The Evening Hymn of the Greek Christians," but it was not confined to the Greeks any more than was the Greek of the Gospels and the Creeds. Its proper name is "The Eventide Hymn," or "The Hymn for the Lighting of the Lamps," and was doubtless uttered in the family at "candlelight," as we say a grace before meat. It is thus rendered:-- Hymn. Serene light of the Holy Glory Of the Father Everlasting, Jesus Christ: Having come to the setting of the sun, And seeing the evening light, We praise the Father and the Son, And the Holy Spirit of God. It behooveth to praise Thee, At all times with holy songs, Son of God, who hast given life; Therefore the world glorifieth Thee. The modern Italians, at sunset, recite the Ave Maria, which has been imposed upon them by mediæval Rome. Nothing but the coincidence of the hour reminds us of the ancient hymn which it has superseded; and a healthy mind, one would think, would note the contrast. This pure "hymn to Christ as God," and to the Godhead in unity, gives place to an act of worship addressed to the creature, more than to the Creator. One might indeed call this Ave Maria the eventide hymn of modern Italy; but the scatter-brain processes of Dr. Bunsen come out in the strange reversal of thought, by which he would throw back the utterly incongruous title of its Italian substitute upon a primitive hymn to the Trinity,--"the Ave-Maria hymn, as we might call it from the present Italian custom," etc. The strange confusion of ideas which constantly characterizes this author, whenever some association, however remote, strikes his fancy, is well illustrated by this instance. Let it serve as a caution in following his lead. See Hippolytus (vol. iii. pp. 68, 138, etc.) and also Routh (Reliquiæ, vol. iii. pp. 515-520). Concerning the morning hymn, Gloria in Excelsis, which Dr. Bunsen gives from the Alexandrian ms., and to which reference is made in his Analecta Ante-Nicæna (iii. 86), see Warren's Celtic Liturgy (p. 197, and index references. Ed. Oxford, 1881). __________________________________________________________________ clement_alex stromata anf02 clement_alex_stromata The Stromata, or Miscellanies /ccel/schaff/anf02.vi.iv.html __________________________________________________________________ The Stromata, or Miscellanies __________________________________________________________________ Book I __________________________________________________________________ __________________________________________________________________ Chapter I.--Preface--The Author's Object--The Utility of Written Compositions. [1797] [Wants the beginning] . . . . . . . . . . that you may read them under your hand, and may be able to preserve them. Whether written compositions are not to be left behind at all; or if they are, by whom? And if the former, what need there is for written compositions? and if the latter, is the composition of them to be assigned to earnest men, or the opposite? It were certainly ridiculous for one to disapprove of the writing of earnest men, and approve of those, who are not such, engaging in the work of composition. Theopompus and Timæus, who composed fables and slanders, and Epicurus the leader of atheism, and Hipponax and Archilochus, are to be allowed to write in their own shameful manner. But he who proclaims the truth is to be prevented from leaving behind him what is to benefit posterity. It is a good thing, I reckon, to leave to posterity good children. This is the case with children of our bodies. But words are the progeny of the soul. Hence we call those who have instructed us, fathers. Wisdom is a communicative and philanthropic thing. Accordingly, Solomon says, "My son, if thou receive the saying of my commandment, and hide it with thee, thine ear shall hear wisdom." [1798] He points out that the word that is sown is hidden in the soul of the learner, as in the earth, and this is spiritual planting. Wherefore also he adds, "And thou shalt apply thine heart to understanding, and apply it for the admonition of thy son." For soul, methinks, joined with soul, and spirit with spirit, in the sowing of the word, will make that which is sown grow and germinate. And every one who is instructed, is in respect of subjection the son of his instructor. "Son," says he, "forget not my laws." [1799] And if knowledge belong not to all (set an ass to the lyre, as the proverb goes), yet written compositions are for the many. "Swine, for instance, delight in dirt more than in clean water." "Wherefore," says the Lord, "I speak to them in parables: because seeing, they see not; and hearing, they hear not, and do not understand;" [1800] not as if the Lord caused the ignorance: for it were impious to think so. But He prophetically exposed this ignorance, that existed in them, and intimated that they would not understand the things spoken. And now the Saviour shows Himself, out of His abundance, dispensing goods to His servants according to the ability of the recipient, that they may augment them by exercising activity, and then returning to reckon with them; when, approving of those that had increased His money, those faithful in little, and commanding them to have the charge over many things, He bade them enter into the joy of the Lord. But to him who had hid the money, entrusted to him to be given out at interest, and had given it back as he had received it, without increase, He said, "Thou wicked and slothful servant, thou oughtest to have given my money to the bankers, and at my coming I should have received mine own." Wherefore the useless servant "shall be cast into outer darkness." [1801] "Thou, therefore, be strong," says Paul, "in the grace that is in Christ Jesus. And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." [1802] And again: "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." If, then, both proclaim the Word--the one by writing, the other by speech--are not both then to be approved, making, as they do, faith active by love? It is by one's own fault that he does not choose what is best; God is free of blame. As to the point in hand, it is the business of some to lay out the word at interest, and of others to test it, and either choose it or not. And the judgment is determined within themselves. But there is that species of knowledge which is characteristic of the herald, and that which is, as it were, characteristic of a messenger, and it is serviceable in whatever way it operates, both by the hand and tongue. "For he that soweth to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well-doing." [1803] On him who by Divine Providence meets in with it, it confers the very highest advantages,--the beginning of faith, readiness for adopting a right mode of life, the impulse towards the truth, a movement of inquiry, a trace of knowledge; in a word, it gives the means of salvation. And those who have been rightly reared in the words of truth, and received provision for eternal life, wing their way to heaven. Most admirably, therefore, the apostle says, "In everything approving ourselves as the servants of God; as poor, and yet making many rich; as having nothing, yet possessing all things. Our mouth is opened to you." [1804] "I charge thee," he says, writing to Timothy, "before God, and Christ Jesus, and the elect angels, that thou observe these things, without preferring one before another, doing nothing by partiality." [1805] Both must therefore test themselves: the one, if he is qualified to speak and leave behind him written records; the other, if he is in a right state to hear and read: as also some in the dispensation of the Eucharist, according to [1806] custom enjoin that each one of the people individually should take his part. One's own conscience is best for choosing accurately or shunning. And its firm foundation is a right life, with suitable instruction. But the imitation of those who have already been proved, and who have led correct lives, is most excellent for the understanding and practice of the commandments. "So that whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup." [1807] It therefore follows, that every one of those who undertake to promote the good of their neighbours, ought to consider whether he has betaken himself to teaching rashly and out of rivalry to any; if his communication of the word is out of vainglory; if the the only reward he reaps is the salvation of those who hear, and if he speaks not in order to win favour: if so, he who speaks by writings escapes the reproach of mercenary motives. "For neither at any time used we flattering words, as ye know," says the apostle, "nor a cloak of covetousness. God is witness. Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome as the apostles of Christ. But we were gentle among you, even as a nurse cherisheth her children." [1808] In the same way, therefore, those who take part in the divine words, ought to guard against betaking themselves to this, as they would to the building of cities, to examine them out of curiosity; that they do not come to the task for the sake of receiving worldly things, having ascertained that they who are consecrated to Christ are given to communicate the necessaries of life. But let such be dismissed as hypocrites. But if any one wishes not to seem, but to be righteous, to him it belongs to know the things which are best. If, then, "the harvest is plenteous, but the labourers few," it is incumbent on us "to pray" that there may be as great abundance of labourers as possible. [1809] But the husbandry is twofold,--the one unwritten, and the other written. And in whatever way the Lord's labourer sow the good wheat, and grow and reap the ears, he shall appear a truly divine husbandman. "Labour," says the Lord, "not for the meat which perisheth, but for that which endureth to everlasting life." [1810] And nutriment is received both by bread and by words. And truly "blessed are the peace-makers," [1811] who instructing those who are at war in their life and errors here, lead them back to the peace which is in the Word, and nourish for the life which is according to God, by the distribution of the bread, those "that hunger after righteousness." For each soul has its own proper nutriment; some growing by knowledge and science, and others feeding on the Hellenic philosophy, the whole of which, like nuts, is not eatable. "And he that planteth and he that watereth," "being ministers" of Him "that gives the increase, are one" in the ministry. "But every one shall receive his own reward, according to his own work. For we are God's husbandmen, God's husbandry. Ye are God's building," [1812] according to the apostle. Wherefore the hearers are not permitted to apply the test of comparison. Nor is the word, given for investigation, to be committed to those who have been reared in the arts of all kinds of words, and in the power of inflated attempts at proof; whose minds are already pre-occupied, and have not been previously emptied. But whoever chooses to banquet on faith, is stedfast for the reception of the divine words, having acquired already faith as a power of judging, according to reason. Hence ensues to him persuasion in abundance. And this was the meaning of that saying of prophecy, "If ye believe not, neither shall ye understand." [1813] "As, then, we have opportunity, let us do good to all, especially to the household of faith." [1814] And let each of these, according to the blessed David, sing, giving thanks. "Thou shalt sprinkle me with hyssop, and I shall be cleansed. Thou shalt wash me, and I shall be whiter than the snow. Thou shalt make me to hear gladness and joy, and the bones which have been humbled shall rejoice. Turn Thy face from my sins. Blot out mine iniquities. Create in me a clean heart, O God, and renew a right spirit in my inward parts. Cast me not away from Thy face, and take not Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and establish me with Thy princely spirit." [1815] He who addresses those who are present before him, both tests them by time, and judges by his judgment, and from the others distinguishes him who can hear; watching the words, the manners, the habits, the life, the motions, the attitudes, the look, the voice; the road, the rock, the beaten path, the fruitful land, the wooded region, the fertile and fair and cultivated spot, that is able to multiply the seed. But he that speaks through books, consecrates himself before God, crying in writing thus: Not for gain, not for vainglory, not to be vanquished by partiality, nor enslaved by fear nor elated by pleasure; but only to reap the salvation of those who read, which he does, not at present participate in, but awaiting in expectation the recompense which will certainly be rendered by Him, who has promised to bestow on the labourers the reward that is meet. But he who is enrolled in the number of men [1816] ought not to desire recompense. For he that vaunts his good services, receives glory as his reward. And he who does any duty for the sake of recompense, is he not held fast in the custom of the world, either as one who has done well, hastening to receive a reward, or as an evil-doer avoiding retribution? We must, as far as we can, imitate the Lord. And he will do so, who complies with the will of God, receiving freely, giving freely, and receiving as a worthy reward the citizenship itself. "The hire of an harlot shall not come into the sanctuary," it is said: accordingly it was forbidden to bring to the altar the price of a dog. And in whomsoever the eye of the soul has been blinded by ill-nurture and teaching, let him advance to the true light, to the truth, which shows by writing the things that are unwritten. "Ye that thirst, go to the waters," [1817] says Esaias. And "drink water from thine own vessels," [1818] Solomon exhorts. Accordingly in "The Laws," the philosopher who learned from the Hebrews, Plato, commands husbandmen not to irrigate or take water from others, until they have first dug down in their own ground to what is called the virgin soil, and found it dry. For it is right to supply want, but it is not well to support laziness. For Pythagoras said that, "although it be agreeable to reason to take a share of a burden, it is not a duty to take it away." Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle, exciting what is in the soul. "For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged." [1819] Now this work of mine in writing is not artfully constructed for display; but my memoranda are stored up against old age, as a remedy against forgetfulness, truly an image and outline of those vigorous and animated discourses which I was privileged to hear, and of blessed and truly remarkable men. Of these the one, in Greece, an Ionic; [1820] the other in Magna Græcia: the first of these from Coele-Syria, the second from Egypt, and others in the East. The one was born in the land of Assyria, and the other a Hebrew in Palestine. When I came upon the last [1821] (he was the first in power), having tracked him out concealed in Egypt, I found rest. He, the true, the Sicilian bee, gathering the spoil of the flowers of the prophetic and apostolic meadow, engendered in the souls of his hearers a deathless element of knowledge. Well, they preserving the tradition of the blessed doctrine derived directly from the holy apostles, Peter, James, John, and Paul, the sons receiving it from the father (but few were like the fathers), came by God's will to us also to deposit those ancestral and apostolic seeds. And well I know that they will exult; I do not mean delighted with this tribute, but solely on account of the preservation of the truth, according as they delivered it. For such a sketch as this, will, I think, be agreeable to a soul desirous of preserving from escape the blessed tradition. [1822] "In a man who loves wisdom the father will be glad." [1823] Wells, when pumped out, yield purer water; and that of which no one partakes, turns to putrefaction. Use keeps steel brighter, but disuse produces rust in it. For, in a word, exercise produces a healthy condition both in souls and bodies. "No one lighteth a candle, and putteth it under a bushel, but upon a candlestick, that it may give light to those who are regarded worthy of the feast." [1824] For what is the use of wisdom, if it makes not him who can hear it wise? For still the Saviour saves, "and always works, as He sees the Father." [1825] For by teaching, one learns more; and in speaking, one is often a hearer along with his audience. For the teacher of him who speaks and of him who hears is one--who waters both the mind and the word. Thus the Lord did not hinder from doing good while keeping the Sabbath; [1826] but allowed us to communicate of those divine mysteries, and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are entrusted to speech, not to writing, as is the case with God. [1827] And if one say that it is written, "There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed," [1828] let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle. And to him who is able secretly to observe what is delivered to him, that which is veiled shall be disclosed as truth; and what is hidden to the many, shall appear manifest to the few. For why do not all know the truth? why is not righteousness loved, if righteousness belongs to all? But the mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding. "God gave to the Church, some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." [1829] The writing of these memoranda of mine, I well know, is weak when compared with that spirit, full of grace, which I was privileged to hear. [1830] But it will be an image to recall the archetype to him who was struck with the thyrsus. For "speak," it is said, "to a wise man, and he will grow wiser; and to him that hath, and there shall be added to him." And we profess not to explain secret things sufficiently--far from it--but only to recall them to memory, whether we have forgot aught, or whether for the purpose of not forgetting. Many things, I well know, have escaped us, through length of time, that have dropped away unwritten. Whence, to aid the weakness of my memory, and provide for myself a salutary help to my recollection in a systematic arrangement of chapters, I necessarily make use of this form. There are then some things of which we have no recollection; for the power that was in the blessed men was great. [1831] There are also some things which remained unnoted long, which have now escaped; and others which are effaced, having faded away in the mind itself, since such a task is not easy to those not experienced; these I revive in my commentaries. Some things I purposely omit, in the exercise of a wise selection, afraid to write what I guarded against speaking: not grudging--for that were wrong--but fearing for my readers, lest they should stumble by taking them in a wrong sense; and, as the proverb says, we should be found "reaching a sword to a child." For it is impossible that what has been written should not escape, although remaining unpublished by me. But being always revolved, using the one only voice, that of writing, they answer nothing to him that makes inquiries beyond what is written; for they require of necessity the aid of some one, either of him who wrote, or of some one else who has walked in his footsteps. Some things my treatise will hint; on some it will linger; some it will merely mention. It will try to speak imperceptibly, to exhibit secretly, and to demonstrate silently. The dogmas taught by remarkable sects will be adduced; and to these will be opposed all that ought to be premised in accordance with the profoundest contemplation of the knowledge, which, as we proceed to the renowned and venerable canon of tradition, from the creation of the world, [1832] will advance to our view; setting before us what according to natural contemplation necessarily has to be treated of beforehand, and clearing off what stands in the way of this arrangement. So that we may have our ears ready for the reception of the tradition of true knowledge; the soil being previously cleared of the thorns and of every weed by the husbandman, in order to the planting of the vine. For there is a contest, and the prelude to the contest; and there are some mysteries before other mysteries. Our book will not shrink from making use of what is best in philosophy and other preparatory instruction. "For not only for the Hebrews and those that are under the law," according to the apostle, "is it right to become a Jew, but also a Greek for the sake of the Greeks, that we may gain all." [1833] Also in the Epistle to the Colossians he writes, "Admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ." [1834] The nicety of speculation, too, suits the sketch presented in my commentaries. In this respect the resources of learning are like a relish mixed with the food of an athlete, who is not indulging in luxury, but entertains a noble desire for distinction. By music we harmoniously relax the excessive tension of gravity. And as those who wish to address the people, do so often by the herald, that what is said may be better heard; so also in this case. For we have the word, that was spoken to many, before the common tradition. Wherefore we must set forth the opinions and utterances which cried individually to them, by which those who hear shall more readily turn. And, in truth, to speak briefly: Among many small pearls there is the one; and in a great take of fish there is the beauty-fish; and by time and toil truth will gleam forth, if a good helper is at hand. For most benefits are supplied, from God, through men. All of us who make use of our eyes see what is presented before them. But some look at objects for one reason, others for another. For instance, the cook and the shepherd do not survey the sheep similarly: for the one examines it if it be fat; the other watches to see if it be of good breed. Let a man milk the sheep's milk if he need sustenance: let him shear the wool if he need clothing. And in this way let me produce the fruit of the Greek erudition. [1835] For I do not imagine that any composition can be so fortunate as that no one will speak against it. But that is to be regarded as in accordance with reason, which nobody speaks against, with reason. And that course of action and choice is to be approved, not which is faultless, but which no one rationally finds fault with. For it does not follow, that if a man accomplishes anything not purposely, he does it through force of circumstances. But he will do it, managing it by wisdom divinely given, and in accommodation to circumstances. For it is not he who has virtue that needs the way to virtue, any more than he, that is strong, needs recovery. For, like farmers who irrigate the land beforehand, so we also water with the liquid stream of Greek learning what in it is earthy; so that it may receive the spiritual seed cast into it, and may be capable of easily nourishing it. The Stromata will contain the truth mixed up in the dogmas of philosophy, or rather covered over and hidden, as the edible part of the nut in the shell. For, in my opinion, it is fitting that the seeds of truth be kept for the husbandmen of faith, and no others. I am not oblivious of what is babbled by some, who in their ignorance are frightened at every noise, and say that we ought to occupy ourselves with what is most necessary, and which contains the faith; and that we should pass over what is beyond and superfluous, which wears out and detains us to no purpose, in things which conduce nothing to the great end. Others think that philosophy was introduced into life by an evil influence, for the ruin of men, by an evil inventor. But I shall show, throughout the whole of these Stromata, that evil has an evil nature, and can never turn out the producer of aught that is good; indicating that philosophy is in a sense a work of Divine Providence. [1836] __________________________________________________________________ [1797] [It is impossible to illustrate the Stromata by needed notes, on the plan of this publication. It would double the size of the work, and require time and such scholorship as belongs to experts. Important matters are briefly discussed at the end of each book. [19]Elucidation I.] [1798] Prov. ii. 1, 2. [1799] Prov. iii. 1. [1800] Matt. xiii. 13. [1801] Matt. xviii. 32; Luke xix. 22; Matt. xxv. 30. [1802] 2 Tim. ii. 1, 2. [1803] Gal. vi. 8, 9. [1804] 2 Cor. vi. 4, 10, 11. [1805] 1 Tim. v. 21. [1806] [To be noted as apparently allowed, yet exceptionally so.] [1807] 1 Cor. xi. 27, 28. [1808] 1 Thess. ii. 5, 6, 7. [1809] Matt. ix. 37, 38; Luke x. 2. [1810] John vi. 27. [1811] Matt. v. 9. [1812] 1 Cor. iii. 8, 9. [1813] Isa. vii. 9. [1814] Gal. vi. 10. [1815] Ps. li. 7-12. [1816] i.e., perfect men. [1817] Isa. lv. 1. [1818] Prov. v. 15. [1819] 1 Cor. xi. 31, 32. "You" is the reading of New Testament. [1820] The first probably Tatian, the second Theodotus. [1821] Most likely Pantænus, master of the catechetical school in Alexandria, and the teacher of Clement. [[20]Elucidation II.] [1822] [See [21]Elucidation III., infra.] [1823] Prov. xxix. 3. [1824] Matt. v. 15; Mark. iv. 21. [1825] John. v. 17, 19. [1826] [This reference to the Jewish Sabbath to be noted in connection with what Clement says elsewhere.] [1827] [See [22]Elucidation IV., infra.] [1828] Luke viii. 17, xii. 2. [1829] Eph. iv. 11, 12. [1830] [An affectionate reference to Pantænus and his other masters.] [1831] [An affectionate reference to Pantænus and his other masters.] [1832] [See [23]Elucidation V., infra.] [1833] 1 Cor. ix. 20, 21. [1834] Col. i. 28. [1835] [Every reference of our author to his use of Greek learning and (eclectic) philosophy, is important in questions about his orthodoxy.] [1836] [Every reference of our author to his use of Greek learning and (eclectic) philosophy, is important in questions about his orthodoxy.] __________________________________________________________________ Chapter II.--Objection to the Number of Extracts from Philosophical Writings in These Books Anticipated and Answered. In reference to these commentaries, which contain as the exigencies of the case demand, the Hellenic opinions, I say thus much to those who are fond of finding fault. First, even if philosophy were useless, if the demonstration of its uselessness does good, it is yet useful. Then those cannot condemn the Greeks, who have only a mere hearsay knowledge of their opinions, and have not entered into a minute investigation in each department, in order to acquaintance with them. For the refutation, which is based on experience, is entirely trustworthy. For the knowledge of what is condemned is found the most complete demonstration. Many things, then, though not contributing to the final result, equip the artist. And otherwise erudition commends him, who sets forth the most essential doctrines so as to produce persuasion in his hearers, engendering admiration in those who are taught, and leads them to the truth. And such persuasion is convincing, by which those that love learning admit the truth; so that philosophy does not ruin life by being the originator of false practices and base deeds, although some have calumniated it, though it be the clear image of truth, a divine gift to the Greeks; [1837] nor does it drag us away from the faith, as if we were bewitched by some delusive art, but rather, so to speak, by the use of an ampler circuit, obtains a common exercise demonstrative of the faith. Further, the juxtaposition of doctrines, by comparison, saves the truth, from which follows knowledge. Philosophy came into existence, not on its own account, but for the advantages reaped by us from knowledge, we receiving a firm persuasion of true perception, through the knowledge of things comprehended by the mind. For I do not mention that the Stromata, forming a body of varied erudition, wish artfully to conceal the seeds of knowledge. As, then, he who is fond of hunting captures the game after seeking, tracking, scenting, hunting it down with dogs; so truth, when sought and got with toil, appears a delicious [1838] thing. Why, then, you will ask, did you think it fit that such an arrangement should be adopted in your memoranda? Because there is great danger in divulging the secret of the true philosophy to those, whose delight it is unsparingly to speak against everything, not justly; and who shout forth all kinds of names and words indecorously, deceiving themselves and beguiling those who adhere to them. "For the Hebrews seek signs," as the apostle says, "and the Greeks seek after wisdom." [1839] __________________________________________________________________ [1837] [Noteworthy with his caveat about comparison. He deals with Greek philosophers as surgeons do with comparative anatomy.] [1838] Adopting the emendation gluku ti instead of glukuteti. [1839] 1 Cor. i. 22. __________________________________________________________________ Chapter III.--Against the Sophists. There is a great crowd of this description: some of them, enslaved to pleasures and willing to disbelieve, laugh at the truth which is worthy of all reverence, making sport of its barbarousness. Some others, exalting themselves, endeavour to discover calumnious objections to our words, furnishing captious questions, hunters out of paltry sayings, practicers of miserable artifices, wranglers, dealers in knotty points, as that Abderite says:-- "For mortals' tongues are glib, and on them are many speeches; And a wide range for words of all sorts in this place and that." And-- "Of whatever sort the word you have spoken, of the same sort you must hear." Inflated with this art of theirs, the wretched Sophists, babbling away in their own jargon; toiling their whole life about the division of names and the nature of the composition and conjunction of sentences, show themselves greater chatterers than turtle-doves; scratching and tickling, not in a manly way, in my opinion, the ears of those who wish to be tickled. "A river of silly words--not a dropping;" just as in old shoes, when all the rest is worn and is falling to pieces, and the tongue alone remains. The Athenian Solon most excellently enlarges, and writes:-- "Look to the tongue, and to the words of the glozing man, But you look on no work that has been done; But each one of you walks in the steps of a fox, And in all of you is an empty mind." This, I think, is signified by the utterance of the Saviour, "The foxes have holes, but the Son of man hath not where to lay His head." [1840] For on the believer alone, who is separated entirely from the rest, who by the Scripture are called wild beasts, rests the head of the universe, the kind and gentle Word, "who taketh the wise in their own craftiness. For the Lord knoweth the thoughts of the wise, that they are vain;" [1841] the Scripture calling those the wise (sophous) who are skilled in words and arts, sophists (sophistas). Whence the Greeks also applied the denominative appellation of wise and sophists (sophoi, sophistai) to those who were versed in anything Cratinus accordingly, having in the Archilochii enumerated the poets, said:-- "Such a hive of sophists have ye examined." And similarly Iophon, the comic poet, in Flute-playing Satyrs, says:-- "For there entered A band of sophists, all equipped." Of these and the like, who devote their attention to empty words, the divine Scripture most excellently says, "I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent." [1842] __________________________________________________________________ [1840] Matt. viii. 20; Luke ix. 58. [1841] Job v. 13; 1 Cor. iii. 19, 20; Ps. xciv. 11. [1842] Isa. xxix. 14; 1 Cor. i. 19. __________________________________________________________________ Chapter IV.--Human Arts as Well as Divine Knowledge Proceed from God. Homer calls an artificer wise; and of Margites, if that is his work, he thus writes:-- "Him, then, the Gods made neither a delver nor a ploughman, Nor in any other respect wise; but he missed every art." Hesiod further said the musician Linus was "skilled in all manner of wisdom;" and does not hesitate to call a mariner wise, seeing he writes:-- "Having no wisdom in navigation." And Daniel the prophet says, "The mystery which the king asks, it is not in the power of the wise, the Magi, the diviners, the Gazarenes, to tell the king; but it is God in heaven who revealeth it." [1843] Here he terms the Babylonians wise. And that Scripture calls every secular science or art by the one name wisdom (there are other arts and sciences invented over and above by human reason), and that artistic and skilful invention is from God, will be clear if we adduce the following statement: "And the Lord spake to Moses, See, I have called Bezaleel, the son of Uri, the son of Or, of the tribe of Judah; and I have filled him with the divine spirit of wisdom, and understanding, and knowledge, to devise and to execute in all manner of work, to work gold, and silver, and brass, and blue, and purple, and scarlet, and in working stone work, and in the art of working wood," and even to "all works." [1844] And then He adds the general reason, "And to every understanding heart I have given understanding;" [1845] that is, to every one capable of acquiring it by pains and exercise. And again, it is written expressly in the name of the Lord: "And speak thou to all that are wise in mind, whom I have filled with the spirit of perception." [1846] Those who are wise in mind have a certain attribute of nature peculiar to themselves; and they who have shown themselves capable, receive from the Supreme Wisdom a spirit of perception in double measure. For those who practice the common arts, are in what pertains to the senses highly gifted: in hearing, he who is commonly called a musician; in touch, he who moulds clay; in voice the singer, in smell the perfumer, in sight the engraver of devices on seals. Those also that are occupied in instruction, train the sensibility according to which the poets are susceptible to the influence of measure; the sophists apprehend expression; the dialecticians, syllogisms; and the philosophers are capable of the contemplation of which themselves are the objects. For sensibility finds and invents; since it persuasively exhorts to application. And practice will increase the application which has knowledge for its end. With reason, therefore, the apostle has called the wisdom of God "manifold," and which has manifested its power "in many departments and in many modes" [1847] --by art, by knowledge, by faith, by prophecy--for our benefit. "For all wisdom is from the Lord, and is with Him for ever," as says the wisdom of Jesus. [1848] "For if thou call on wisdom and knowledge with a loud voice, and seek it as treasures of silver, and eagerly track it out, thou shalt understand godliness and find divine knowledge." [1849] The prophet says this in contradiction to the knowledge according to philosophy, which teaches us to investigate in a magnanimous and noble manner, for our progress in piety. He opposes, therefore, to it the knowledge which is occupied with piety, when referring to knowledge, when he speaks as follows: "For God gives wisdom out of His own mouth, and knowledge along with understanding, and treasures up help for the righteous." For to those who have been justified [1850] by philosophy, the knowledge which leads to piety is laid up as a help. __________________________________________________________________ [1843] Dan. ii. 27, 28. [1844] Ex. xxxi. 2-5. [1845] Ex. xxxi. 6. [1846] Ex. xxviii. 3. [1847] Eph. iii. 10; Heb. i. 1. [1848] Ecclus. i. 1. [1849] Prov. ii. 3-5. [1850] [A passage much reflected upon, in questions of Clement's Catholic orthodoxy. See [24]Elucidation VI., infra.] __________________________________________________________________ Chapter V.--Philosophy the Handmaid of Theology. Accordingly, before the advent of the Lord, philosophy was necessary to the Greeks for righteousness. [1851] And now it becomes conducive to piety; being a kind of preparatory training to those who attain to faith through demonstration. "For thy foot," it is said, "will not stumble, if thou refer what is good, whether belonging to the Greeks or to us, to Providence." [1852] For God is the cause of all good things; but of some primarily, as of the Old and the New Testament; and of others by consequence, as philosophy. Perchance, too, philosophy was given to the Greeks directly and primarily, till the Lord should call the Greeks. For this was a schoolmaster to bring "the Hellenic mind," as the law, the Hebrews, "to Christ." [1853] Philosophy, therefore, was a preparation, paving the way for him who is perfected in Christ. [1854] "Now," says Solomon, "defend wisdom, and it will exalt thee, and it will shield thee with a crown of pleasure." [1855] For when thou hast strengthened wisdom with a cope by philosophy, and with right expenditure, thou wilt preserve it unassailable by sophists. The way of truth is therefore one. But into it, as into a perennial river, streams flow from all sides. It has been therefore said by inspiration: "Hear, my son, and receive my words; that thine may be the many ways of life. For I teach thee the ways of wisdom; that the fountains fail thee not," [1856] which gush forth from the earth itself. Not only did He enumerate several ways of salvation for any one righteous man, but He added many other ways of many righteous, speaking thus: "The paths of the righteous shine like the light." [1857] The commandments and the modes of preparatory training are to be regarded as the ways and appliances of life. "Jerusalem, Jerusalem, how often would I have gathered thy children, as a hen her chickens!" [1858] And Jerusalem is, when interpreted, "a vision of peace." He therefore shows prophetically, that those who peacefully contemplate sacred things are in manifold ways trained to their calling. What then? He "would," and could not. How often, and where? Twice; by the prophets, and by the advent. The expression, then, "How often," shows wisdom to be manifold; every mode of quantity and quality, it by all means saves some, both in time and in eternity. "For the Spirit of the Lord fills the earth." [1859] And if any should violently say that the reference is to the Hellenic culture, when it is said, "Give not heed to an evil woman; for honey drops from the lips of a harlot," let him hear what follows: "who lubricates thy throat for the time." But philosophy does not flatter. Who, then, does He allude to as having committed fornication? He adds expressly, "For the feet of folly lead those who use her, after death, to Hades. But her steps are not supported." Therefore remove thy way far from silly pleasure. "Stand not at the doors of her house, that thou yield not thy life to others." And He testifies, "Then shall thou repent in old age, when the flesh of thy body is consumed." For this is the end of foolish pleasure. Such, indeed, is the case. And when He says, "Be not much with a strange woman," [1860] He admonishes us to use indeed, but not to linger and spend time with, secular culture. For what was bestowed on each generation advantageously, and at seasonable times, is a preliminary training for the word of the Lord. "For already some men, ensnared by the charms of handmaidens, have despised their consort philosophy, and have grown old, some of them in music, some in geometry, others in grammar, the most in rhetoric." [1861] "But as the encyclical branches of study contribute to philosophy, which is their mistress; so also philosophy itself co-operates for the acquisition of wisdom. For philosophy is the study of wisdom, and wisdom is the knowledge of things divine and human; and their causes." Wisdom is therefore queen of philosophy, as philosophy is of preparatory culture. For if philosophy "professes control of the tongue, and the belly, and the parts below the belly, it is to be chosen on its own account. But it appears more worthy of respect and pre-eminence, if cultivated for the honour and knowledge of God." [1862] And Scripture will afford a testimony to what has been said in what follows. Sarah was at one time barren, being Abraham's wife. Sarah having no child, assigned her maid, by name Hagar, the Egyptian, to Abraham, in order to get children. Wisdom, therefore, who dwells with the man of faith (and Abraham was reckoned faithful and righteous), was still barren and without child in that generation, not having brought forth to Abraham aught allied to virtue. And she, as was proper, thought that he, being now in the time of progress, should have intercourse with secular culture first (by Egyptian the world is designated figuratively); and afterwards should approach to her according to divine providence, and beget Isaac." [1863] And Philo interprets Hagar to mean "sojourning." [1864] For it is said in connection with this, "Be not much with a strange woman." [1865] Sarah he interprets to mean "my princedom." He, then, who has received previous training is at liberty to approach to wisdom, which is supreme, from which grows up the race of Israel. These things show that that wisdom can be acquired through instruction, to which Abraham attained, passing from the contemplation of heavenly things to the faith and righteousness which are according to God. And Isaac is shown to mean "self-taught;" wherefore also he is discovered to be a type of Christ. He was the husband of one wife Rebecca, which they translate "Patience." And Jacob is said to have consorted with several, his name being interpreted "Exerciser." And exercises are engaged in by means of many and various dogmas. Whence, also, he who is really "endowed with the power of seeing" is called Israel, [1866] having much experience, and being fit for exercise. Something else may also have been shown by the three patriarchs, namely, that the sure seal of knowledge is composed of nature, of education, and exercise. You may have also another image of what has been said, in Thamar sitting by the way, and presenting the appearance of a harlot, on whom the studious Judas (whose name is interpreted "powerful"), who left nothing unexamined and uninvestigated, looked; and turned aside to her, preserving his profession towards God. Wherefore also, when Sarah was jealous at Hagar being preferred to her, Abraham, as choosing only what was profitable in secular philosophy, said, "Behold, thy maid is in thine hands: deal with her as it pleases thee;" [1867] manifestly meaning, "I embrace secular culture as youthful, and a handmaid; but thy knowledge I honour and reverence as true wife." And Sarah afflicted her; which is equivalent to corrected and admonished her. It has therefore been well said, "My son, despise not thou the correction of God; nor faint when thou art rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." [1868] And the foresaid Scriptures, when examined in other places, will be seen to exhibit other mysteries. We merely therefore assert here, that philosophy is characterized by investigation into truth and the nature of things (this is the truth of which the Lord Himself said, "I am the truth" [1869] ); and that, again, the preparatory training for rest in Christ exercises the mind, rouses the intelligence, and begets an inquiring shrewdness, by means of the true philosophy, which the initiated possess, having found it, or rather received it, from the truth itself. __________________________________________________________________ [1851] [In connection with [25]note 3, p. 303, supra, see [26]Elucidation VII.] [1852] Prov. iii. 23. [1853] Gal. iii. 24. [1854] [In connection with [27]note 3, p. 303, supra, see [28]Elucidation VII.] [1855] Prov. iv. 8, 9. [1856] Prov. iv. 10, 11, 21. [1857] Prov. iv. 18. [1858] Matt. xxiii. 37; Luke xiii. 34. [1859] [A favourite expression of the Fathers, expressing hope for the heathen. See [29]Elucidations VIII., infra.] [1860] Prov. v. 2, 3, 5, 8, 9, 11, 20. [1861] Philo Judæus, On seeking Instruction, 435. See Bohn's translation, ii. 173. [1862] Quoted from Philo with some alterations. See Bohn's translation, vol. ii. p. 173. [1863] See Philo, Meeting to seek Instruction, Bohn's translation, vol. ii. 160. [1864] Bohn's trans., vol. ii. 161. [1865] Prov. v. 20. Philo, On meeting to seek Knowledge, near beginning. [1866] Philo, in the book above cited, interprets "Israel," "seeing God." From this book all the instances and etymologies occuring here are taken. [1867] Gen. xvi. 6. [1868] Prov. iii. 11, 12; Heb. xii. 5, 6. [1869] John xiv. 6. __________________________________________________________________ Chapter VI.--The Benefit of Culture. The readiness acquired by previous training conduces much to the perception of such things as are requisite; but those things which can be perceived only by mind are the special exercise for the mind. And their nature is triple according as we consider their quantity, their magnitude, and what can be predicated of them. For the discourse which consists of demonstrations, implants in the spirit of him who follows it, clear faith; so that he cannot conceive of that which is demonstrated being different; and so it does not allow us to succumb to those who assail us by fraud. In such studies, therefore, the soul is purged from sensible things, and is excited, so as to be able to see truth distinctly. For nutriment, and the training which is maintained gentle, make noble natures; and noble natures, when they have received such training, become still better than before both in other respects, but especially in productiveness, as is the case with the other creatures. Wherefore it is said, "Go to the ant, thou sluggard, and become wiser than it, which provideth much and, varied food in the harvest against the inclemency of winter." [1870] Or go to the bee, and learn how laborious she is; for she, feeding on the whole meadow, produces one honey-comb. And if "thou prayest in the closet," as the Lord taught, "to worship in spirit," [1871] thy management will no longer be solely occupied about the house, but also about the soul, what must be bestowed on it, and how, and how much; and what must be laid aside and treasured up in it; and when it ought to be produced, and to whom. For it is not by nature, but by learning, that people become noble and good, as people also become physicians and pilots. We all in common, for example, see the vine and the horse. But the husbandman will know if the vine be good or bad at fruit-bearing; and the horseman will easily distinguish between the spiritless and the swift animal. But that some are naturally predisposed to virtue above others, certain pursuits of those, who are so naturally predisposed above others, show. But that perfection in virtue is not the exclusive property of those, whose natures are better, is proved, since also those who by nature are ill-disposed towards virtue, in obtaining suitable training, for the most part attain to excellence; and, on the other hand, those whose natural dispositions are apt, become evil through neglect. Again, God has created us naturally social and just; whence justice must not be said to take its rise from implantation alone. But the good imparted by creation is to be conceived of as excited by the commandment; the soul being trained to be willing to select what is noblest. But as we say that a man can be a believer without learning, [1872] so also we assert that it is impossible for a man without learning to comprehend the things which are declared in the faith. But to adopt what is well said, and not to adopt the reverse, is caused not simply by faith, but by faith combined with knowledge. But if ignorance is want of training and of instruction, then teaching produces knowledge of divine and human things. But just as it is possible to live rightly in penury of this world's good things, so also in abundance. And we avow, that at once with more ease and more speed will one attain to virtue through previous training. But it is not such as to be unattainable without it; but it is attainable only when they have learned, and have had their senses exercised. [1873] "For hatred," says Solomon, "raises strife, but instruction guardeth the ways of life;" [1874] in such a way that we are not deceived nor deluded by those who are practiced in base arts for the injury of those who hear. "But instruction wanders reproachless," [1875] it is said. We must be conversant with the art of reasoning, for the purpose of confuting the deceitful opinions of the sophists. Well and felicitously, therefore, does Anaxarchus write in his book respecting "kingly rule:" "Erudition benefits greatly and hurts greatly him who possesses it; it helps him who is worthy, and injures him who utters readily every word, and before the whole people. It is necessary to know the measure of time. For this is the end of wisdom. And those who sing at the doors, even if they sing skilfully, are not reckoned wise, but have the reputation of folly." And Hesiod:-- "Of the Muses, who make a man loquacious, divine, vocal." For him who is fluent in words he calls loquacious; and him who is clever, vocal; and "divine," him who is skilled, a philosopher, and acquainted with the truth. __________________________________________________________________ [1870] Prov. vi. 6, 8. [The bee is not instanced in Scripture.] [1871] Matt. vi. 6; John iv. 23. [1872] [Illustrative of the esoteric principle of Clement. See [30]Elucidation IX., infra.] [1873] Heb. v. 14. [1874] Prov. x. 12, 17. [1875] Prov. x. 19. __________________________________________________________________ Chapter VII.--The Eclectic Philosophy Paves the Way for Divine Virtue. The Greek preparatory culture, therefore, with philosophy itself, is shown to have come down from God to men, not with a definite direction but in the way in which showers fall down on the good land, and on the dunghill, and on the houses. And similarly both the grass and the wheat sprout; and the figs and any other reckless trees grow on sepulchres. And things that grow, appear as a type of truths. For they enjoy the same influence of the rain. But they have not the same grace as those which spring up in rich soil, inasmuch as they are withered or plucked up. And here we are aided by the parable of the sower, which the Lord interpreted. For the husbandman of the soil which is among men is one; He who from the beginning, from the foundation of the world, sowed nutritious seeds; He who in each age rained down the Lord, the Word. But the times and places which received [such gifts], created the differences which exist. Further, the husbandman sows not only wheat (of which there are many varieties), but also other seeds--barley, and beans, and peas, and vetches, and vegetable and flower seeds. And to the same husbandry belongs both planting and the operations necessary in the nurseries, and gardens, and orchards, and the planning and rearing of all sorts of trees. In like manner, not only the care of sheep, but the care of herds, and breeding of horses, and dogs, and bee-craft, all arts, and to speak comprehensively, the care of flocks and the rearing of animals, differ from each other more or less, but are all useful for life. And philosophy--I do not mean the Stoic, or the Platonic, or the Epicurean, or the Aristotelian, but whatever has been well said by each of those sects, which teach righteousness along with a science pervaded by piety,--this eclectic whole I call philosophy. [1876] But such conclusions of human reasonings, as men have cut away and falsified, I would never call divine. And now we must look also at this, that if ever those who know not how to do well, live well; [1877] for they have lighted on well-doing. Some, too, have aimed well at the word of truth through understanding. "But Abraham was not justified by works, but by faith." [1878] It is therefore of no advantage to them after the end of life, even if they do good works now, if they have not faith. Wherefore also the Scriptures [1879] were translated into the language of the Greeks, in order that they might never be able to allege the excuse of ignorance, inasmuch as they are able to hear also what we have in our hands, if they only wish. One speaks in one way of the truth, in another way the truth interprets itself. The guessing at truth is one thing, and truth itself is another. Resemblance is one thing, the thing itself is another. And the one results from learning and practice, the other from power and faith. For the teaching of piety is a gift, but faith is grace. "For by doing the will of God we know the will of God." [1880] "Open, then," says the Scripture, "the gates of righteousness; and I will enter in, and confess to the Lord." [1881] But the paths to righteousness (since God saves in many ways, for He is good) are many and various, and lead to the Lord's way and gate. And if you ask the royal and true entrance, you will hear, "This is the gate of the Lord, the righteous shall enter in by it." [1882] While there are many gates open, that in righteousness is in Christ, by which all the blessed enter, and direct their steps in the sanctity of knowledge. Now Clemens, in his Epistle to the Corinthians, while expounding the differences of those who are approved according to the Church, says expressly, "One may be a believer; one may be powerful in uttering knowledge; one may be wise in discriminating between words; one may be terrible in deeds." [1883] __________________________________________________________________ [1876] [Most important as defining Clement's system, and his use of this word, "philosophy."] [1877] Something seems wanting to complete the sense. [1878] Rom. iv. [1879] [Stillingfleet, Origines Sacræ, vol. i. p.55. Important reference.] [1880] John vii. 17. [1881] Ps. cxviii. 19. [1882] Ps. cxviii. 20. [1883] [See vol. i. p. 18, First Epistle of Clement, chap. xlviii. S.] __________________________________________________________________ Chapter VIII.--The Sophistical Arts Useless. But the art of sophistry, which the Greeks cultivated, is a fantastic power, which makes false opinions like true by means of words. For it produces rhetoric in order to persuasion, and disputation for wrangling. These arts, therefore, if not conjoined with philosophy, will be injurious to every one. For Plato openly called sophistry "an evil art." And Aristotle, following him, demonstrates it to be a dishonest art, which abstracts in a specious manner the whole business of wisdom, and professes a wisdom which it has not studied. To speak briefly, as the beginning of rhetoric is the probable, and an attempted proof [1884] the process, and the end persuasion, so the beginning of disputation is what is matter of opinion, and the process a contest, and the end victory. For in the same manner, also, the beginning of sophistry is the apparent, and the process twofold; one of rhetoric, continuous and exhaustive; and the other of logic, and is interrogatory. And its end is admiration. The dialectic in vogue in the schools, on the other hand, is the exercise of a philosopher in matters of opinion, for the sake of the faculty of disputation. But truth is not in these at all. With reason, therefore, the noble apostle, depreciating these superfluous arts occupied about words, says, "If any man do not give heed to wholesome words, but is puffed up by a kind of teaching, knowing nothing, but doting (noson) about questions and strifes of words, whereof cometh contention, envy, railings, evil surmisings, perverse disputings of men of corrupt minds, destitute of the truth." [1885] You see how he is moved against them, calling their art of logic--on which, those to whom this garrulous mischievous art is dear, whether Greeks or barbarians, plume themselves--a disease (nosos). Very beautifully, therefore, the tragic poet Euripides says in the Phoenissæ,-- "But a wrongful speech Is diseased in itself, and needs skilful medicines." [1886] For the saving Word [1887] is called "wholesome," He being the truth; and what is wholesome (healthful) remains ever deathless. But separation from what is healthful and divine is impiety, and a deadly malady. These are rapacious wolves hid in sheep-skins, men-stealers, and glozing soul-seducers, secretly, but proved to be robbers; striving by fraud and force to catch us who are unsophisticated and have less power of speech. "Often a man, impeded through want of words, carries less weight In expressing what is right, than the man of eloquence. But now in fluent mouths the weightiest truths They disguise, so that they do not seem what they ought to seem," says the tragedy. Such are these wranglers, whether they follow the sects, or practice miserable dialectic arts. These are they that "stretch the warp and weave nothing," says the Scripture; [1888] prosecuting a bootless task, which the apostle has called "cunning craftiness of men whereby they lie in wait to deceive." [1889] "For there are," he says, "many unruly and vain talkers and deceivers." [1890] Wherefore it was not said to all, "Ye are the salt of the earth." [1891] For there are some even of the hearers of the word who are like the fishes of the sea, which, reared from their birth in brine, yet need salt to dress them for food. Accordingly I wholly approve of the tragedy, when it says:-- "O son, false words can be well spoken, And truth may be vanquished by beauty of words. But this is not what is most correct, but nature and what is right; He who practices eloquence is indeed wise, But I consider deeds always better than words." We must not, then, aspire to please the multitude. For we do not practice what will please them, but what we know is remote from their disposition. "Let us not be desirous of vainglory," says the apostle, "provoking one another, envying one another." [1892] Thus the truth-loving Plato says, as if divinely inspired, "Since I am such as to obey nothing but the word, which, after reflection, appears to me the best." [1893] Accordingly he charges those who credit opinions without intelligence and knowledge, with abandoning right and sound reason unwarrantably, and believing him who is a partner in falsehood. For to cheat one's self of the truth is bad; but to speak the truth, and to hold as our opinions positive realities, is good. Men are deprived of what is good unwillingly. Nevertheless they are deprived either by being deceived or beguiled, or by being compelled and not believing. He who believes not, has already made himself a willing captive; and he who changes his persuasion is cozened, while he forgets that time imperceptibly takes away some things, and reason others. And after an opinion has been entertained, pain and anguish, and on the other hand contentiousness and anger, compel. Above all, men are beguiled who are either bewitched by pleasure or terrified by fear. And all these are voluntary changes, but by none of these will knowledge ever be attained. __________________________________________________________________ [1884] epicheirema. [1885] 1 Tim. vi. 3-5. [He treats the sophists with Platonic scorn, but adopts St. Paul's enlarged idea of sophistry.] [1886] Phoenissæ, 471, 472. [1887] [He has no idea of salvation by any other name, though he regards Gentile illumination as coming through philosophy.] [1888] Where, nobody knows. [1889] Eph. iv. 14. [1890] Tit. i. 10. [1891] Matt. v. 13. [1892] Gal. v. 26. [1893] Plato, Crito, vi. p. 46. __________________________________________________________________ Chapter IX.--Human Knowledge Necessary for the Understanding of the Scriptures. Some, who think themselves naturally gifted, do not wish to touch either philosophy or logic; nay more, they do not wish to learn natural science. They demand bare faith alone, as if they wished, without bestowing any care on the vine, straightway to gather clusters from the first. Now the Lord is figuratively described as the vine, from which, with pains and the art of husbandry, according to the word, the fruit is to be gathered. We must lop, dig, bind, and perform the other operations. The pruning-knife, I should think, and the pick-axe, and the other agricultural implements, are necessary for the culture of the vine, so that it may produce eatable fruit. And as in husbandry, so also in medicine: he has learned to purpose, who has practiced the various lessons, so as to be able to cultivate and to heal. So also here, I call him truly learned who brings everything to bear on the truth; so that, from geometry, and music, and grammar, and philosophy itself, culling what is useful, he guards the faith against assault. Now, as was said, the athlete is despised who is not furnished for the contest. For instance, too, we praise the experienced helmsman who "has seen the cities of many men," and the physician who has had large experience; thus also some describe the empiric. [1894] And he who brings everything to bear on a right life, procuring examples from the Greeks and barbarians, this man is an experienced searcher after truth, and in reality a man of much counsel, like the touch-stone (that is, the Lydian), which is believed to possess the power of distinguishing the spurious from the genuine gold. And our much-knowing gnostic can distinguish sophistry from philosophy, the art of decoration from gymnastics, cookery from physic, and rhetoric from dialectics, and the other sects which are according to the barbarian philosophy, from the truth itself. And how necessary is it for him who desires to be partaker of the power of God, to treat of intellectual subjects by philosophising! And how serviceable is it to distinguish expressions which are ambiguous, and which in the Testaments are used synonymously! For the Lord, at the time of His temptation, skilfully matched the devil by an ambiguous expression. And I do not yet, in this connection, see how in the world the inventor of philosophy and dialectics, as some suppose, is seduced through being deceived by the form of speech which consists in ambiguity. And if the prophets and apostles knew not the arts by which the exercises of philosophy are exhibited, yet the mind of the prophetic and instructive spirit, uttered secretly, because all have not an intelligent ear, demands skilful modes of teaching in order to clear exposition. For the prophets and disciples of the Spirit knew infallibly their mind. For they knew it by faith, in a way which others could not easily, as the Spirit has said. But it is not possible for those who have not learned to receive it thus. "Write," it is said, "the commandments doubly, in counsel and knowledge, that thou mayest answer the words of truth to them who send unto thee." [1895] What, then, is the knowledge of answering? or what that of asking? It is dialectics. What then? Is not speaking our business, and does not action proceed from the Word? For if we act not for the Word, we shall act against reason. But a rational work is accomplished through God. "And nothing," it is said, "was made without Him"--the Word of God. [1896] And did not the Lord make all things by the Word? Even the beasts work, driven by compelling fear. And do not those who are called orthodox apply themselves to good works, knowing not what they do? __________________________________________________________________ [1894] The empirics were a class of physicians who held practice to be the one thing essential. [1895] Prov. xxii. 20, 21. The Septuagint and Hebrew both differ from the reading here. [1896] John. i. 3. __________________________________________________________________ Chapter X.--To Act Well of Greater Consequence Than to Speak Well. Wherefore the Saviour, taking the bread, first spake and blessed. Then breaking the bread, [1897] He presented it, that we might eat it, according to reason, and that knowing the Scriptures [1898] we might walk obediently. And as those whose speech is evil are no better than those whose practice is evil (for calumny is the servant of the sword, and evil-speaking inflicts pain; and from these proceed disasters in life, such being the effects of evil speech); so also those who are given to good speech are near neighbours to those who accomplish good deeds. Accordingly discourse refreshes the soul and entices it to nobleness; and happy is he who has the use of both his hands. Neither, therefore, is he who can act well to be vilified by him who is able to speak well; nor is he who is able to speak well to be disparaged by him who is capable of acting well. But let each do that for which he is naturally fitted. What the one exhibits as actually done, the other speaks, preparing, as it were, the way for well-doing, and leading the hearers to the practice of good. For there is a saving word, as there is a saving work. Righteousness, accordingly, [1899] is not constituted without discourse. And as the receiving of good is abolished if we abolish the doing of good; so obedience and faith are abolished when neither the command, nor one to expound the command, is taken along with us. [1900] But now we are benefited mutually and reciprocally by words and deeds; but we must repudiate entirely the art of wrangling and sophistry, since these sentences of the sophists not only bewitch and beguile the many, but sometimes by violence win a Cadmean victory. [1901] For true above all is that Psalm, "The just shall live to the end, for he shall not see corruption, when he beholds the wise dying." [1902] And whom does he call wise? Hear from the Wisdom of Jesus: "Wisdom is not the knowledge of evil." [1903] Such he calls what the arts of speaking and of discussing have invented. "Thou shalt therefore seek wisdom among the wicked, and shalt not find it." [1904] And if you inquire again of what sort this is, you are told, "The mouth of the righteous man will distil wisdom." [1905] And similarly with truth, the art of sophistry is called wisdom. But it is my purpose, as I reckon, and not without reason, to live according to the Word, and to understand what is revealed; [1906] but never affecting eloquence, to be content merely with indicating my meaning. And by what term that which I wish to present is shown, I care not. For I well know that to be saved, and to aid those who desire to be saved, is the best thing, and not to compose paltry sentences like gewgaws. "And if," says the Pythagorean in the Politicus of Plato, "you guard against solicitude about terms, you will be richer in wisdom against old age." [1907] And in the Theoetetus you will find again, "And carelessness about names, and expressions, and the want of nice scrutiny, is not vulgar and illiberal for the most part, but rather the reverse of this, and is sometimes necessary." [1908] This the Scripture [1909] has expressed with the greatest possible brevity, when it said, "Be not occupied much about words." For expression is like the dress on the body. The matter is the flesh and sinews. We must not therefore care more for the dress than the safety of the body. For not only a simple mode of life, but also a style of speech devoid of superfluity and nicety, must be cultivated by him who has adopted the true life, if we are to abandon luxury as treacherous and profligate, as the ancient Lacedæmonians adjured ointment and purple, deeming and calling them rightly treacherous garments and treacherous unguents; since neither is that mode of preparing food right where there is more of seasoning than of nutriment; nor is that style of speech elegant which can please rather than benefit the hearers. Pythagoras exhorts us to consider the Muses more pleasant than the Sirens, teaching us to cultivate wisdom apart from pleasure, and exposing the other mode of attracting the soul as deceptive. For sailing past the Sirens one man has sufficient strength, and for answering the Sphinx another one, or, if you please, not even one. [1910] We ought never, then, out of desire for vainglory, to make broad the phylacteries. It suffices the gnostic [1911] if only one hearer is found for him. [1912] You may hear therefore Pindar the Boeotian, [1913] who writes, "Divulge not before all the ancient speech. The way of silence is sometimes the surest. And the mightiest word is a spur to the fight." Accordingly, the blessed apostle very appropriately and urgently exhorts us "not to strive about words to no profit, but to the subverting of the hearers, but to shun profane and vain babblings, for they increase unto more ungodliness, and their word will eat as doth a canker." [1914] __________________________________________________________________ [1897] ["Eat it according to reason." Spiritual food does not stultify reason, nor conflict with the evidence of the senses.] [1898] [This constant appeal to the Scriptures, noteworthy.] [1899] [Matt. xii. 37.] [1900] [Acts viii. 30.] [1901] A victory disastrous to the victor and the vanquished. [1902] Ps. xlviii. 10, 11, Sept. [1903] Ecclus. xix. 22. [1904] Prov. xiv. 6. [1905] Prov. x. 31. [1906] [Revelation is complete, and nothing new to be expected. Gal. i. 8, 9.] [1907] Plato's Politicus, p. 261 E. [1908] Plato's Theætetus, p. 184 C. [1909] [2 Tim. ii. 14.] [1910] The story of OEdipus being a myth. [1911] The possessor of true divine knowledge [1912] "[Fit audience find though few." Paradise Lost, book. vii. 31. Dante has the same thought. Pindar's phonanta sunetoisn, Olymp., ii. 35.] [1913] [Here I am sorry I cannot supply the proper reference. Clement shows his Attic prejudice in adding the epithet, here and elsewhere (Boeotian), which Pindar felt so keenly, and resents more than once. Olymp., vi. vol. i. p. 75. Ed. Heyne, London, 1823.] [1914] 2 Tim. ii. 14, 16, 17. __________________________________________________________________ Chapter XI.--What is the Philosophy Which the Apostle Bids Us Shun? This, then, "the wisdom of the world is foolishness with God," and of those who are "the wise the Lord knoweth their thoughts that they are vain." [1915] Let no man therefore glory on account of pre-eminence in human thought. For it is written well in Jeremiah, "Let not the wise man glory in his wisdom, and let not the mighty man glory in his might, and let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth that I am the Lord, that executeth mercy and judgment and righteousness upon the earth: for in these things is my delight, saith the Lord." [1916] "That we should trust not in ourselves, but in God who raiseth the dead," says the apostle, "who delivered us from so great a death, that our faith should not stand in the wisdom of men, but in the power of God." "For the spiritual man judgeth all things, but he himself is judged of no man." [1917] I hear also those words of his, "And these things I say, lest any man should beguile you with enticing words, or one should enter in to spoil you." [1918] And again, "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ;" [1919] branding not all philosophy, but the Epicurean, which Paul mentions in the Acts of the Apostles, [1920] which abolishes providence and deifies pleasure, and whatever other philosophy honours the elements, but places not over them the efficient cause, nor apprehends the Creator. [1921] The Stoics also, whom he mentions too, say not well that the Deity, being a body, pervades the vilest matter. He calls the jugglery of logic "the tradition of men." Wherefore also he adds, "Avoid juvenile [1922] questions. For such contentions are puerile." "But virtue is no lover of boys," says the philosopher Plato. And our struggle, according to Gorgias Leontinus, requires two virtues--boldness and wisdom,--boldness to undergo danger, and wisdom to understand the enigma. For the Word, like the Olympian proclamation, calls him who is willing, and crowns him who is able to continue unmoved as far as the truth is concerned. And, in truth, the Word does not wish him who has believed to be idle. For He says, "Seek, and ye shall find." [1923] But seeking ends in finding, driving out the empty trifling, and approving of the contemplation which confirms our faith. "And this I say, lest any man beguile you with enticing words," [1924] says the apostle, evidently as having learned to distinguish what was said by him, and as being taught to meet objections. "As ye have therefore received Christ Jesus the Lord, so walk in Him, rooted and built up in Him, and stablished in the faith." [1925] Now persuasion is [the means of] being established in the faith. "Beware lest any man spoil you of faith in Christ by philosophy and vain deceit," which does away with providence, "after the tradition of men;" for the philosophy which is in accordance with divine tradition establishes and confirms providence, which, being done away with, the economy of the Saviour appears a myth, while we are influenced "after the elements of the world, and not after Christ." [1926] For the teaching which is agreeable to Christ deifies the Creator, and traces providence in particular events, [1927] and knows the nature of the elements to be capable of change and production, and teaches that we ought to aim at rising up to the power which assimilates to God, and to prefer the dispensation [1928] as holding the first rank and superior to all training. The elements are worshipped,--the air by Diogenes, the water by Thales, the fire by Hippasus; and by those who suppose atoms to be the first principles of things, arrogating the name of philosophers, being wretched creatures devoted to pleasure. [1929] "Wherefore I pray," says the apostle, "that your love may abound yet more and more, in knowledge and in all judgment, that ye may approve things that are excellent." [1930] "Since, when we were children," says the same apostle, "we were kept in bondage under the rudiments of the world. And the child, though heir, differeth nothing from a servant, till the time appointed of the father." [1931] Philosophers, then, are children, unless they have been made men by Christ. "For if the son of the bond woman shall not be heir with the son of the free," [1932] at least he is the seed of Abraham, though not of promise, receiving what belongs to him by free gift. "But strong meat belongeth to those that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." [1933] "For every one that useth milk is unskilful in the word of righteousness; for he is a babe," [1934] and not yet acquainted with the word, according to which he has believed and works, and not able to give a reason in himself. "Prove all things," the apostle says, "and hold fast that which is good," [1935] speaking to spiritual men, who judge what is said according to truth, whether it seems or truly holds by the truth. "He who is not corrected by discipline errs, and stripes and reproofs give the discipline of wisdom," the reproofs manifestly that are with love. "For the right heart seeketh knowledge." [1936] "For he that seeketh the Lord shall find knowledge with righteousness; and they who have sought it rightly have found peace." [1937] "And I will know," it is said, "not the speech of those which are puffed up, but the power." In rebuke of those who are wise in appearance, and think themselves wise, but are not in reality wise, he writes: "For the kingdom of God is not in word." [1938] It is not in that which is not true, but which is only probable according to opinion; but he said "in power," for the truth alone is powerful. And again: "If any man thinketh that he knoweth anything, he knoweth nothing yet as he ought to know." For truth is never mere opinion. But the "supposition of knowledge inflates," and fills with pride; "but charity edifieth," which deals not in supposition, but in truth. Whence it is said, "If any man loves, he is known." [1939] __________________________________________________________________ [1915] 1 Cor. iii. 19, 20. [1916] Jer. ix. 23, 24. [1917] 2 Cor. i. 9, 10; 1 Cor. ii. 5, 15. [1918] Col. ii. 4, 8. [1919] Col. ii. 8. [1920] Acts xvii. 18. [1921] [Revived by some "scientists" of our days.] [1922] The apostle says "foolish," 2 Tim. ii. 23. [1923] Matt. vii. 7. [1924] Col. ii. 4. [1925] Col. ii. 6, 7. [1926] Col. ii. 8. [1927] [A special Providence notably recognised as a Christian truth.] [1928] i.e., of the Gospel. [1929] [The Epicureans whom he censures just before.] [1930] Phil. i. 9, 10. [1931] Gal. iv. 1, 2, 3. [1932] Gen. xxi. 10; Gal. iv. 30. [1933] Heb. v. 14. [1934] Heb. v. 13. [1935] 1 Thess. v. 21. [1936] Prov. xv. 14. [1937] The substance of these remarks is found in Prov. ii. [1938] 1 Cor. iv. 19, 20. [1939] 1 Cor. viii. 1, 2, 3. __________________________________________________________________ Chapter XII.--The Mysteries of the Faith Not to Be Divulged to All. But since this tradition is not published alone for him who perceives the magnificence of the word; it is requisite, therefore, to hide in a mystery the wisdom spoken, which the Son of God taught. Now, therefore, Isaiah the prophet has his tongue purified by fire, so that he may be able to tell the vision. And we must purify not the tongue alone, but also the ears, if we attempt to be partakers of the truth. Such were the impediments in the way of my writing. And even now I fear, as it is said, "to cast the pearls before swine, lest they tread them under foot, and turn and rend us." [1940] For it is difficult to exhibit the really pure and transparent words respecting the true light, to swinish and untrained hearers. For scarcely could anything which they could hear be more ludicrous than these to the multitude; nor any subjects on the other hand more admirable or more inspiring to those of noble nature. "But the natural man receiveth not the things of the Spirit of God; for they are foolishness to him." [1941] But the wise do not utter with their mouth what they reason in council. "But what ye hear in the ear," says the Lord, "proclaim upon the houses;" [1942] bidding them receive the secret traditions [1943] of the true knowledge, and expound them aloft and conspicuously; and as we have heard in the ear, so to deliver them to whom it is requisite; but not enjoining us to communicate to all without distinction, what is said to them in parables. But there is only a delineation in the memoranda, which have the truth sowed sparse [1944] and broadcast, that it may escape the notice of those who pick up seeds like jackdaws; but when they find a good husbandman, each one of them will germinate and produce corn. __________________________________________________________________ [1940] Matt. vii. 6. [1941] 1 Cor. ii. 14. [1942] Matt. x. 27. [1943] [See [31]Elucidation X., infra.] [1944] [A word (sparse) hitherto branded as an "Americanism."] __________________________________________________________________ Chapter XIII.--All Sects of Philosophy Contain a Germ of Truth. Since, therefore, truth is one (for falsehood has ten thousand by-paths); just as the Bacchantes tore asunder the limbs of Pentheus, so the sects both of barbarian and Hellenic philosophy have done with truth, and each vaunts as the whole truth the portion which has fallen to its lot. But all, in my opinion, [1945] are illuminated by the dawn of Light. [1946] Let all, therefore, both Greeks and barbarians, who have aspired after the truth,--both those who possess not a little, and those who have any portion,--produce whatever they have of the word of truth. Eternity, for instance, presents in an instant the future and the present, also the past of time. But truth, much more powerful than limitless duration, can collect its proper germs, though they have fallen on foreign soil. For we shall find that very many of the dogmas that are held by such sects as have not become utterly senseless, and are not cut out from the order of nature (by cutting off Christ, as the women of the fable dismembered the man), [1947] though appearing unlike one another, correspond in their origin and with the truth as a whole. For they coincide in one, either as a part, or a species, or a genus. For instance, though the highest note is different from the lowest note, yet both compose one harmony. And in numbers an even number differs from an odd number; but both suit in arithmetic; as also is the case with figure, the circle, and the triangle, and the square, and whatever figures differ from one another. Also, in the whole universe, all the parts, though differing one from another, preserve their relation to the whole. So, then, the barbarian and Hellenic philosophy has torn off a fragment of eternal truth not from the mythology of Dionysus, but from the theology of the ever-living Word. And He who brings again together the separate fragments, and makes them one, will without peril, be assured, contemplate the perfect Word, the truth. Therefore it is written in Ecclesiastes: "And I added wisdom above all who were before me in Jerusalem; and my heart saw many things; and besides, I knew wisdom and knowledge, parables and understanding. And this also is the choice of the spirit, because in abundance of wisdom is abundance of knowledge." [1948] He who is conversant with all kinds of wisdom, will be pre-eminently a gnostic. [1949] Now it is written, "Abundance of the knowledge of wisdom will give life to him who is of it." [1950] And again, what is said is confirmed more clearly by this saying, "All things are in the sight of those who understand"--all things, both Hellenic and barbarian; but the one or the other is not all. "They are right to those who wish to receive understanding. Choose instruction, and not silver, and knowledge above tested gold," and prefer also sense to pure gold; "for wisdom is better than precious stones, and no precious thing is worth it." [1951] __________________________________________________________________ [1945] [Here he expresses merely as an opinion, his "gnostic" ideas as to philosophy, and the salvability of the heathen.] [1946] Namely Jesus: John viii. 12. [1947] We have adopted the translation of Potter, who supposes a reference to the fate of Pentheus. Perhaps the translation should be: "excluding Christ, as the apartments destined for women exclude the man;" i.e., all males. [1948] Eccles. i. 16, 17, 18. [1949] [His grudging of the term "gnostic" to unworthy pretenders, illustrates the spirit in which we must refuse to recognise the modern (Trent) theology of the Latins, as in any sense Catholic.] [1950] Eccles. vii. 13, according to Sept. [1951] Prov. viii. 9, 10, 11. __________________________________________________________________ Chapter XIV.--Succession of Philosophers in Greece. The Greeks say, that after Orpheus and Linus, and the most ancient of the poets that appeared among them, the seven, called wise, were the first that were admired for their wisdom. Of whom four were of Asia--Thales of Miletus, and Bias of Priene, Pittacus of Mitylene, and Cleobulus of Lindos; and two of Europe, Solon the Athenian, and Chilon the Lacedæmonian; and the seventh, some say, was Periander of Corinth; others, Anacharsis the Scythian; others, Epimenides the Cretan, whom Paul knew as a Greek prophet, whom he mentions in the Epistle to Titus, where he speaks thus: "One of themselves, a prophet of their own, said, The Cretans are always liars, evil beasts, slow bellies. And this witness is true." [1952] You see how even to the prophets of the Greeks he attributes something of the truth, and is not ashamed, [1953] when discoursing for the edification of some and the shaming of others, to make use of Greek poems. Accordingly to the Corinthians (for this is not the only instance), while discoursing on the resurrection of the dead, he makes use of a tragic Iambic line, when he said, "What advantageth it me if the dead are not raised? Let us eat and drink, for to-morrow we die. Be not deceived; evil communications corrupt good manners." [1954] Others have enumerated Acusilaus the Argive among the seven wise men; and others, Pherecydes of Syros. And Plato substitutes Myso the Chenian for Periander, whom he deemed unworthy of wisdom, on account of his having reigned as a tyrant. That the wise men among the Greeks flourished after the age of Moses, will, a little after, be shown. But the style of philosophy among them, as Hebraic and enigmatical, is now to be considered. They adopted brevity, as suited for exhortation, and most useful. Even Plato says, that of old this mode was purposely in vogue among all the Greeks, especially the Lacedæmonians and Cretans, who enjoyed the best laws. The expression, "Know thyself," some supposed to be Chilon's. But Chamæleon, in his book About the Gods, ascribes it to Thales; Aristotle to the Pythian. It may be an injunction to the pursuit of knowledge. For it is not possible to know the parts without the essence of the whole; and one must study the genesis of the universe, that thereby we may be able to learn the nature of man. Again, to Chilon the Lacedæmonian they attribute, "Let nothing be too much." [1955] Strato, in his book Of Inventions, ascribes the apophthegm to Stratodemus of Tegea. Didymus assigns it to Solon; as also to Cleobulus the saying, "A middle course is best." And the expression, "Come under a pledge, and mischief is at hand," Cleomenes says, in his book Concerning Hesiod, was uttered before by Homer in the lines:-- "Wretched pledges, for the wretched, to be pledged." [1956] The Aristotelians judge it to be Chilon's; but Didymus says the advice was that of Thales. Then, next in order, the saying, "All men are bad," or, "The most of men are bad" (for the same apophthegm is expressed in two ways), Sotades the Byzantian says that it was Bias's. And the aphorism, "Practice conquers everything," [1957] they will have it to be Periander's; and likewise the advice, "Know the opportunity," to have been a saying of Pittacus. Solon made laws for the Athenians, Pittacus for the Mitylenians. And at a late date, Pythagoras, the pupil of Pherecydes, first called himself a philosopher. Accordingly, after the fore-mentioned three men, there were three schools of philosophy, named after the places where they lived: the Italic from Pythagoras, the Ionic from Thales, the Eleatic from Xenophanes. Pythagoras was a Samian, the son of Mnesarchus, as Hippobotus says: according to Aristoxenus, in his life of Pythagoras and Aristarchus and Theopompus, he was a Tuscan; and according to Neanthes, a Syrian or a Tyrian. So that Pythagoras was, according to the most, of barbarian extraction. Thales, too, as Leander and Herodotus relate, was a Phoenician; as some suppose, a Milesian. He alone seems to have met the prophets of the Egyptians. But no one is described as his teacher, nor is any one mentioned as the teacher of Pherecydes of Syros, who had Pythagoras as his pupil. But the Italic philosophy, that of Pythagoras, grew old in Metapontum in Italy. Anaximander of Miletus, the son of Praxiades, succeeded Thales; and was himself succeeded by Anaximenes of Miletus, the son of Eurustratus; after whom came Anaxagoras of Clazomenæ, the son of Hegesibulus. [1958] He transferred his school from Ionia to Athens. He was succeeded by Archelaus, whose pupil Socrates was. "From these turned aside, the stone-mason; Talker about laws; the enchanter of the Greeks," says Timon in his Satirical Poems, on account of his quitting physics for ethics. Antisthenes, after being a pupil of Socrates, introduced the Cynic philosophy; and Plato withdrew to the Academy. Aristotle, after studying philosophy under Plato, withdrew to the Lyceum, and founded the Peripatetic sect. He was succeeded by Theophrastus, who was succeeded by Strato, and he by Lycon, then Critolaus, and then Diodorus. Speusippus was the successor of Plato; his successor was Xenocrates; and the successor of the latter, Polemo. And the disciples of Polemo were Crates and Crantor, in whom the old Academy founded by Plato ceased. Arcesilaus was the associate of Crantor; from whom, down to Hegesilaus, the Middle Academy flourished. Then Carneades succeeded Hegesilaus, and others came in succession. The disciple of Crates was Zeno of Citium, the founder of the Stoic sect. He was succeeded by Cleanthes; and the latter by Chrysippus, and others after him. Xenophanes of Colophon was the founder of the Eleatic school, who, Timæus says, lived in the time of Hiero, lord of Sicily, and Epicharmus the poet; and Apollodorus says that he was born in the fortieth Olympiad, and reached to the times of Darius and Cyrus. Parmenides, accordingly, was the disciple of Xenophanes, and Zeno of him; then came Leucippus, and then Democritus. Disciples of Democritus were Protagoras of Abdera, and Metrodorus of Chios, whose pupil was Diogenes of Smyrna; and his again Anaxarchus, and his Pyrrho, and his Nausiphanes. Some say that Epicurus was a scholar of his. Such, in an epitome, is the succession of the philosophers among the Greeks. The periods of the originators of their philosophy are now to be specified successively, in order that, by comparison, we may show that the Hebrew philosophy was older by many generations. [1959] It has been said of Xenophanes that he was the founder of the Eleatic philosophy. And Eudemus, in the Astrological Histories, says that Thales foretold the eclipse of the sun, which took place at the time that the Medians and the Lydians fought, in the reign of Cyaxares the father of Astyages over the Medes, and of Alyattus the son of Croesus over the Lydians. Herodotus in his first book agrees with him. The date is about the fiftieth Olympiad. Pythagoras is ascertained to have lived in the days of Polycrates the tyrant, about the sixty-second Olympiad. Mnesiphilus is described as a follower of Solon, and was a contemporary of Themistocles. Solon therefore flourished about the forty-sixth Olympiad. For Heraclitus, the son of Bauso, persuaded Melancomas the tyrant to abdicate his sovereignty. He despised the invitation of king Darius to visit the Persians. __________________________________________________________________ [1952] Tit. i. 12, 13. [1953] [Though Canon Farrar minimizes the Greek scholarship of St. Paul, as is now the fashion, I think Clement credits him with Greek learning. The apostle's example seems to have inspired the philosophical arguments of Clement, as well as his exuberance of poetical and mythological quotation.] [1954] 1 Cor. xv. 32, 33. [1955] "Nequid Nimis." Meden agan. [1956] Odyss., viii. 351. [1957] Melete panta kathairei. [1958] Or Eubulus. [1959] [Clement's Attic scholarship never seduces him from this fidelity to the Scriptures. The argument from superior antiquity was one which the Greeks were sure to feel when demonstrated.] __________________________________________________________________ Chapter XV.--The Greek Philosophy in Great Part Derived from the Barbarians. These are the times of the oldest wise men and philosophers among the Greeks. And that the most of them were barbarians by extraction, and were trained among barbarians, what need is there to say? Pythagoras is shown to have been either a Tuscan or a Tyrian. And Antisthenes was a Phrygian. And Orpheus was an Odrysian or a Thracian. The most, too, show Homer to have been an Egyptian. Thales was a Phoenician by birth, and was said to have consorted with the prophets of the Egyptians; as also Pythagoras did with the same persons, by whom he was circumcised, that he might enter the adytum and learn from the Egyptians the mystic philosophy. He held converse with the chief of the Chaldeans and the Magi; and he gave a hint of the church, now so called, in the common hall [1960] which he maintained. And Plato does not deny that he procured all that is most excellent in philosophy from the barbarians; and he admits that he came into Egypt. Whence, writing in the Phoedo that the philosopher can receive aid from all sides, he said: "Great indeed is Greece, O Cebes, in which everywhere there are good men, and many are the races of the barbarians." [1961] Thus Plato thinks that some of the barbarians, too, are philosophers. But Epicurus, on the other hand, supposes that only Greeks can philosophise. And in the Symposium, Plato, lauding the barbarians as practising philosophy with conspicuous excellence, [1962] truly says: "And in many other instances both among Greeks and barbarians, whose temples reared for such sons are already numerous." And it is clear that the barbarians signally honoured their lawgivers and teachers, designating them gods. For, according to Plato, "they think that good souls, on quitting the super-celestial region, submit to come to this Tartarus; and assuming a body, share in all the ills which are involved in birth, from their solicitude for the race of men;" and these make laws and publish philosophy, "than which no greater boon ever came from the gods to the race of men, or will come." [1963] And as appears to me, it was in consequence of perceiving the great benefit which is conferred through wise men, that the men themselves were honoured and philosophy cultivated publicly by all the Brahmins, and the Odrysi, and the Getæ. And such were strictly deified by the race of the Egyptians, by the Chaldeans and the Arabians, called the Happy, and those that inhabited Palestine, by not the least portion of the Persian race, and by innumerable other races besides these. And it is well known that Plato is found perpetually celebrating the barbarians, remembering that both himself and Pythagoras learned the most and the noblest of their dogmas among the barbarians. Wherefore he also called the races of the barbarians, "races of barbarian philosophers," recognising, in the Phoedrus, the Egyptian king, and shows him to us wiser than Theut, whom he knew to be Hermes. But in the Charmides, it is manifest that he knew certain Thracians who were said to make the soul immortal. And Pythagoras is reported to have been a disciple of Sonches the Egyptian arch-prophet; and Plato, of Sechnuphis of Heliopolis; and Eudoxus, of Cnidius of Konuphis, who was also an Egyptian. And in his book, On the Soul, [1964] Plato again manifestly recognises prophecy, when he introduces a prophet announcing the word of Lachesis, uttering predictions to the souls whose destiny is becoming fixed. And in the Timæus he introduces Solon, the very wise, learning from the barbarian. The substance of the declaration is to the following effect: "O Solon, Solon, you Greeks are always children. And no Greek is an old man. For you have no learning that is hoary with age." [1965] Democritus appropriated the Babylonian ethic discourses, for he is said to have combined with his own compositions a translation of the column of Acicarus. [1966] And you may find the distinction notified by him when he writes, "Thus says Democritus." About himself, too, where, pluming himself on his erudition, he says, "I have roamed over the most ground of any man of my time, investigating the most remote parts. I have seen the most skies and lands, and I have heard of learned men in very great numbers. And in composition no one has surpassed me; in demonstration, not even those among the Egyptians who are called Arpenodaptæ, with all of whom I lived in exile up to eighty years." For he went to Babylon, and Persis, and Egypt, to learn from the Magi and the priests. Zoroaster the Magus, Pythagoras showed to be a Persian. Of the secret books of this man, those who follow the heresy of Prodicus boast to be in possession. Alexander, in his book On the Pythagorean Symbols, relates that Pythagoras was a pupil of Nazaratus the Assyrian [1967] (some think that he is Ezekiel; but he is not, as will afterwards be shown), and will have it that, in addition to these, Pythagoras was a hearer of the Galatæ and the Brahmins. Clearchus the Peripatetic says that he knew a Jew who associated with Aristotle. [1968] Heraclitus says that, not humanly, but rather by God's aid, the Sibyl spoke. [1969] They say, accordingly, that at Delphi a stone was shown beside the oracle, on which, it is said, sat the first Sibyl, who came from Helicon, and had been reared by the Muses. But some say that she came from Milea, being the daughter of Lamia of Sidon. [1970] And Serapion, in his epic verses, says that the Sibyl, even when dead, ceased not from divination. And he writes that, what proceeded from her into the air after her death, was what gave oracular utterances in voices and omens; and on her body being changed into earth, and the grass as natural growing out of it, whatever beasts happening to be in that place fed on it exhibited to men an accurate knowledge of futurity by their entrails. He thinks also, that the face seen in the moon is her soul. So much for the Sibyl. Numa the king of the Romans was a Pythagorean, and aided by the precepts of Moses, prohibited from making an image of God in human form, and of the shape of a living creature. Accordingly, during the first hundred and seventy years, though building temples, they made no cast or graven image. For Numa secretly showed them that the Best of Beings could not be apprehended except by the mind alone. Thus philosophy, a thing of the highest utility, flourished in antiquity among the barbarians, shedding its light over the nations. And afterwards it came to Greece. First in its ranks were the prophets of the Egyptians; and the Chaldeans among the Assyrians; and the Druids among the Gauls; and the Samanæans among the Bactrians; and the philosophers of the Celts; and the Magi of the Persians, who foretold the Saviour's birth, and came into the land of Judæa guided by a star. The Indian gymnosophists are also in the number, and the other barbarian philosophers. And of these there are two classes, some of them called Sarmanæ, [1971] and others Brahmins. And those of the Sarmanæ who are called Hylobii [1972] neither inhabit cities, nor have roofs over them, but are clothed in the bark of trees, feed on nuts, and drink water in their hands. Like those called Encratites in the present day, they know not marriage nor begetting of children. Some, too, of the Indians obey the precepts of Buddha; [1973] whom, on account of his extraordinary sanctity, they have raised to divine honours. Anacharsis was a Scythian, and is recorded to have excelled many philosophers among the Greeks. And the Hyperboreans, Hellanicus relates, dwelt beyond the Riphæan mountains, and inculcated justice, not eating flesh, but using nuts. Those who are sixty years old they take without the gates, and do away with. There are also among the Germans those called sacred women, who, by inspecting the whirlpools of rivers and the eddies, and observing the noises of streams, presage and predict future events. [1974] These did not allow the men to fight against Cæsar till the new moon shone. Of all these, by far the oldest is the Jewish race; and that their philosophy committed to writing has the precedence of philosophy among the Greeks, the Pythagorean Philo [1975] shows at large; and, besides him, Aristobulus the Peripatetic, and several others, not to waste time, in going over them by name. Very clearly the author Megasthenes, the contemporary of Seleucus Nicanor, writes as follows in the third of his books, On Indian Affairs: "All that was said about nature by the ancients is said also by those who philosophise beyond Greece: some things by the Brahmins among the Indians, and others by those called Jews in Syria." Some more fabulously say that certain of those called the Idæan Dactyli were the first wise men; to whom are attributed the invention of what are called the "Ephesian letters," and of numbers in music. For which reason dactyls in music received their name. And the Idæan Dactyli were Phrygians and barbarians. Herodotus relates that Hercules, having grown a sage and a student of physics, received from the barbarian Atlas, the Phrygian, the columns of the universe; the fable meaning that he received by instruction the knowledge of the heavenly bodies. And Hermippus of Berytus calls Charon the Centaur wise; about whom, he that wrote The Battle of the Titans says, "that he first led the race of mortals to righteousness, by teaching them the solemnity of the oath, and propitiatory sacrifices and the figures of Olympus." By him Achilles, who fought at Troy, was taught. And Hippo, the daughter of the Centaur, who dwelt with Æolus, taught him her father's science, the knowledge of physics. Euripides also testifies of Hippo as follows:-- "Who first, by oracles, presaged, And by the rising stars, events divine." By this Æolus, Ulysses was received as a guest after the taking of Troy. Mark the epochs by comparison with the age of Moses, and with the high antiquity of the philosophy promulgated by him. __________________________________________________________________ [1960] omakoeion. [1961] Greece is ample, O Cebes, in which everywhere there are good men; and many are the races of the barbarians, over all of whom you must search, seeking such a physician, sparing neither money nor pains.--Phædo, p. 78 A. [1962] This sense is obtained by the omission of monous from the text, which may have crept in in consequence of occuring in the previous text, to make it agree with what Plato says, which is, "And both among Greeks and barbarians, there are many who have shown many and illustrious deeds, generating virtue of every kind, to whom many temples on account of such sons are raised."--Symp., p. 209 E. [1963] Plato, Timæus, p. 47 A. [1964] A mistake of Clement for The Republic. [1965] Timæus, p. 22 B. [1966] About which the learned have tortured themselves greatly. The reference is doubtless here to some pillar inscribed with what was deemed a writing of importance. But as to Acicarus nothing is known. [1967] Otherwise Zaratus, or Zabratus, or Zaras, who, Huet says, was Zoroaster. [1968] [Direct testimony, establishing one important fact in the history of philosophy.] [1969] Adopting Lowth's emendation, Sibullen phanai. [1970] Or, according to the reading in Pausanias, and the statement of Plutarch, "who was the daughter of Poseidon." [1971] Or Samanæi. [1972] Altered for Allobioi in accordance with the note of Montacutius, who cites Strabo as an authority for the existence of a sect of Indian sages called Hylobii, hulobioi--Silvicolæ. [1973] Boutta [1974] Cæsar, Gallic War, book i. chap. 50. [1975] Sozomen also calls Philo a Pythagorean. __________________________________________________________________ Chapter XVI.--That the Inventors of Other Arts Were Mostly Barbarians. And barbarians were inventors not only of philosophy, but almost of every art. The Egyptians were the first to introduce astrology among men. Similarly also the Chaldeans. The Egyptians first showed how to burn lamps, and divided the year into twelve months, prohibited intercourse with women in the temples, and enacted that no one should enter the temples [1976] from a woman without bathing. Again, they were the inventors of geometry. There are some who say that the Carians invented prognostication by the stars. The Phrygians were the first who attended to the flight of birds. And the Tuscans, neighbours of Italy, were adepts at the art of the Haruspex. The Isaurians and the Arabians invented augury, as the Telmesians divination by dreams. The Etruscans invented the trumpet, and the Phrygians the flute. For Olympus and Marsyas were Phrygians. And Cadmus, the inventor of letters among the Greeks, as Euphorus says, was a Phoenician; whence also Herodotus writes that they were called Phoenician letters. And they say that the Phoenicians and the Syrians first invented letters; and that Apis, an aboriginal inhabitant of Egypt, invented the healing art before Io came into Egypt. But afterwards they say that Asclepius improved the art. Atlas the Libyan was the first who built a ship and navigated the sea. Kelmis and Damnaneus, Idæan Dactyli, first discovered iron in Cyprus. Another Idæan discovered the tempering of brass; according to Hesiod, a Scythian. The Thracians first invented what is called a scimitar (harpe),--it is a curved sword,--and were the first to use shields on horseback. Similarly also the Illyrians invented the shield (pelte). Besides, they say that the Tuscans invented the art of moulding clay; and that Itanus (he was a Samnite) first fashioned the oblong shield (thureos). Cadmus the Phoenician invented stonecutting, and discovered the gold mines on the Pangæan mountain. Further, another nation, the Cappadocians, first invented the instrument called the nabla, [1977] and the Assyrians in the same way the dichord. The Carthaginians were the first that constructed a trireme; and it was built by Bosporus, an aboriginal. [1978] Medea, the daughter of Æetas, a Colchian, first invented the dyeing of hair. Besides, the Noropes (they are a Pæonian race, and are now called the Norici) worked copper, and were the first that purified iron. Amycus the king of the Bebryci was the first inventor of boxing-gloves. [1979] In music, Olympus the Mysian practiced the Lydian harmony; and the people called Troglodytes invented the sambuca, [1980] a musical instrument. It is said that the crooked pipe was invented by Satyrus the Phrygian; likewise also diatonic harmony by Hyagnis, a Phrygian too; and notes by Olympus, a Phrygian; as also the Phrygian harmony, and the half-Phrygian and the half-Lydian, by Marsyas, who belonged to the same region as those mentioned above. And the Doric was invented by Thamyris the Thracian. We have heard that the Persians were the first who fashioned the chariot, and bed, and footstool; and the Sidonians the first to construct a trireme. The Sicilians, close to Italy, were the first inventors of the phorminx, which is not much inferior to the lyre. And they invented castanets. In the time of Semiramis queen of the Assyrians, [1981] they relate that linen garments were invented. And Hellanicus says that Atossa queen of the Persians was the first who composed a letter. These things are reported by Scamo of Mitylene, Theophrastus of Ephesus, Cydippus of Mantinea, also Antiphanes, Aristodemus, and Aristotle; and besides these, Philostephanus, and also Strato the Peripatetic, in his books Concerning Inventions. I have added a few details from them, in order to confirm the inventive and practically useful genius of the barbarians, by whom the Greeks profited in their studies. And if any one objects to the barbarous language, Anacharsis says, "All the Greeks speak Scythian to me." It was he who was held in admiration by the Greeks, who said, "My covering is a cloak; my supper, milk and cheese." You see that the barbarian philosophy professes deeds, not words. The apostle thus speaks: "So likewise ye, except ye utter by the tongue a word easy to be understood, how shall ye know what is spoken? for ye shall speak into the air. There are, it may be, so many kind of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me." And, "Let him that speaketh in an unknown tongue pray that he may interpret." [1982] Nay more, it was late before the teaching and writing of discourses reached Greece. Alcmæon, the son of Perithus, of Crotona, first composed a treatise on nature. And it is related that Anaxagoras of Clazomenæ, the son of Hegesibulus, first published a book in writing. The first to adapt music to poetical compositions was Terpander of Antissa; and he set the laws of the Lacedæmonians to music. Lasus of Hermione invented the dithyramb; Stesichorus of Himera, the hymn; Alcman the Spartan, the choral song; Anacreon of Teos, love songs; Pindar the Theban, the dance accompanied with song. Timotheus of Miletus was the first to execute those musical compositions called nomoi on the lyre, with dancing. Moreover, the iambus was invented by Archilochus of Paros, and the choliambus by Hipponax of Ephesus. Tragedy owed its origin to Thespis the Athenian, and comedy to Susarion of Icaria. Their dates are handed down by the grammarians. But it were tedious to specify them accurately: presently, however, Dionysus, on whose account the Dionysian spectacles are celebrated, will be shown to be later than Moses. They say that Antiphon of Rhamnusium, the son of Sophilus, first invented scholastic discourses and rhetorical figures, and was the first who pled causes for a fee, and wrote a forensic speech for delivery, [1983] as Diodorus says. And Apollodorus of Cuma first assumed the name of critic, and was called a grammarian. Some say it was Eratosthenes of Cyrene who was first so called, since he published two books which he entitled Grammatica.The first who was called a grammarian, as we now use the term, was Praxiphanes, the son of Disnysophenes of Mitylene. Zeleucus the Locrian was reported to have been the first to have framed laws (in writing). Others say that it was Menos the son of Zeus, in the time of Lynceus. He comes after Danaus, in the eleventh generation from Inachus and Moses; as we shall show a little further on. And Lycurgus, who lived many years after the taking of Troy, legislated for the Lacedæmonians a hundred and fifty years before the Olympiads. We have spoken before of the age of Solon. Draco (he was a legislator too) is discovered to have lived about the three hundred and ninth Olympiad. Antilochus, again, who wrote of the learned men from the age of Pythagoras to the death of Epicurus, which took place in the tenth day of the month Gamelion, makes up altogether three hundred and twelve years. Moreover, some say that Phanothea, the wife of Icarius, invented the heroic hexameter; others Themis, one of the Titanides. Didymus, however, in his work On the Pythagorean Philosophy, relates that Theano of Crotona was the first woman who cultivated philosophy and composed poems. The Hellenic philosophy then, according to some, apprehended the truth accidentally, dimly, partially; as others will have it, was set a-going by the devil. Several suppose that certain powers, descending from heaven, inspired the whole of philosophy. But if the Hellenic philosophy comprehends not the whole extent of the truth, and besides is destitute of strength to perform the commandments of the Lord, yet it prepares the way for the truly royal teaching; training in some way or other, and moulding the character, and fitting him who believes in Providence for the reception of the truth. [1984] __________________________________________________________________ [1976] [[32]Elucidation XI. infra; also p. 428, infra.] [1977] nabla and naula, Lat. nablium; doubtless the Hebrew nvl (psaltery, A. V.), described by Josephus as a lyre or harp of twelve strings (in Ps. xxxiii. it is said ten), and played with the fingers. Jerome says it was triangular in shape. [1978] autochthon, Eusebius. The text has autoschedion, off-hand. [1979] Literally, fist-straps, the cæstus of the boxers. [1980] sambuke, a triangular lyre with four strings. [1981] "King of the Egyptians" in the mss. of Clement. The correction is made from Eusebius, who extracts the passage. [1982] 1 Cor. xiv. 9, 10, 11, 13. [1983] By one or other of the parties in the case, it being a practice of advocates in ancient times to compose speeches which the litigants delivered. [1984] [[33]Elucidation XII., infra.] __________________________________________________________________ Chapter XVII.--On the Saying of the Saviour, "All that Came Before Me Were Thieves and Robbers." [1985] But, say they, it is written, "All who were before the Lord's advent are thieves and robbers." All, then, who are in the Word (for it is these that were previous to the incarnation of the Word) are understood generally. But the prophets, being sent and inspired by the Lord, were not thieves, but servants. The Scripture accordingly says, "Wisdom sent her servants, inviting with loud proclamation to a goblet of wine." [1986] But philosophy, it is said, was not sent by the Lord, but came stolen, or given by a thief. It was then some power or angel that had learned something of the truth, but abode not in it, that inspired and taught these things, not without the Lord's knowledge, who knew before the constitution of each essence the issues of futurity, but without His prohibition. For the theft which reached men then, had some advantage; not that he who perpetrated the theft had utility in his eye, but Providence directed the issue of the audacious deed to utility. I know that many are perpetually assailing us with the allegation, that not to prevent a thing happening, is to be the cause of it happening. For they say, that the man who does not take precaution against a theft, or does not prevent it, is the cause of it: as he is the cause of the conflagration who has not quenched it at the beginning; and the master of the vessel who does not reef the sail, is the cause of the shipwreck. Certainly those who are the causes of such events are punished by the law. For to him who had power to prevent, attaches the blame of what happens. We say to them, that causation is seen in doing, working, acting; but the not preventing is in this respect inoperative. Further, causation attaches to activity; as in the case of the shipbuilder in relation to the origin of the vessel, and the builder in relation to the construction of the house. But that which does not prevent is separated from what takes place. Wherefore the effect will be accomplished; because that which could have prevented neither acts nor prevents. For what activity does that which prevents not exert? Now their assertion is reduced to absurdity, if they shall say that the cause of the wound is not the dart, but the shield, which did not prevent the dart from passing through; and if they blame not the thief, but the man who did not prevent the theft. Let them then say, that it was not Hector that burned the ships of the Greeks, but Achilles; because, having the power to prevent Hector, he did not prevent him; but out of anger (and it depended on himself to be angry or not) did not keep back the fire, and was a concurring cause. Now the devil, being possessed of free-will, was able both to repent and to steal; and it was he who was the author of the theft, not the Lord, who did not prevent him. But neither was the gift hurtful, so as to require that prevention should intervene. But if strict accuracy must be employed in dealing with them, let them know, that that which does not prevent what we assert to have taken place in the theft, is not a cause at all; but that what prevents is involved in the accusation of being a cause. For he that protects with a shield is the cause of him whom he protects not being wounded; preventing him, as he does, from being wounded. For the demon of Socrates was a cause, not by not preventing, but by exhorting, even if (strictly speaking) he did not exhort. And neither praises nor censures, neither rewards nor punishments, are right, when the soul has not the power of inclination and disinclination, but evil is involuntary. Whence he who prevents is a cause; while he who prevents not judges justly the soul's choice. So in no respect is God the author of evil. But since free choice and inclination originate sins, and a mistaken judgment sometimes prevails, from which, since it is ignorance and stupidity, we do not take pains to recede, punishments are rightly inflicted. For to take fever is involuntary; but when one takes fever through his own fault, from excess, we blame him. Inasmuch, then, as evil is involuntary,--for no one prefers evil as evil; but induced by the pleasure that is in it, and imagining it good, considers it desirable;--such being the case, to free ourselves from ignorance, and from evil and voluptuous choice, and above all, to withhold our assent from those delusive phantasies, depends on ourselves. The devil is called "thief and robber;" having mixed false prophets with the prophets, as tares with the wheat. "All, then, that came before the Lord, were thieves and robbers;" not absolutely all men, but all the false prophets, and all who were not properly sent by Him. For the false prophets possessed the prophetic name dishonestly, being prophets, but prophets of the liar. For the Lord says, "Ye are of your father the devil; and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it." [1987] But among the lies, the false prophets also told some true things. And in reality they prophesied "in an ecstasy," as [1988] the servants of the apostate. And the Shepherd, the angel of repentance, says to Hermas, of the false prophet: "For he speaks some truths. For the devil fills him with his own spirit, if perchance he may be able to cast down any one from what is right." All things, therefore, are dispensed from heaven for good, "that by the Church may be made known the manifold wisdom of God, according to the eternal foreknowledge, [1989] which He purposed in Christ." [1990] Nothing withstands God: nothing opposes Him: seeing He is Lord and omnipotent. Further, the counsels and activities of those who have rebelled, being partial, proceed from a bad disposition, as bodily diseases from a bad constitution, but are guided by universal Providence to a salutary issue, even though the cause be productive of disease. It is accordingly the greatest achievement of divine Providence, not to allow the evil, which has sprung from voluntary apostasy, to remain useless, and for no good, and not to become in all respects injurious. For it is the work of the divine wisdom, and excellence, and power, not alone to do good (for this is, so to speak, the nature of God, as it is of fire to warm and of light to illumine), but especially to ensure that what happens through the evils hatched by any, may come to a good and useful issue, and to use to advantage those things which appear to be evils, as also the testimony which accrues from temptation. There is then in philosophy, though stolen as the fire by Prometheus, a slender spark, capable of being fanned into flame, a trace of wisdom and an impulse from God. Well, be it so that "the thieves and robbers" are the philosophers among the Greeks, who from the Hebrew prophets before the coming of the Lord received fragments of the truth, not with full knowledge, and claimed these as their own teachings, disguising some points, treating others sophistically by their ingenuity, and discovering other things, for perchance they had "the spirit of perception." [1991] Aristotle, too, assented to Scripture, and declared sophistry to have stolen wisdom, as we intimated before. And the apostle says, "Which things we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." [1992] For of the prophets it is said, "We have all received of His fulness," [1993] that is, of Christ's. So that the prophets are not thieves. "And my doctrine is not Mine," saith the Lord, "but the Father's which sent me." And of those who steal He says: "But he that speaketh of himself, seeketh his own glory." [1994] Such are the Greeks, "lovers of their own selves, and boasters." [1995] Scripture, when it speaks of these as wise, does not brand those who are really wise, but those who are wise in appearance. __________________________________________________________________ [1985] John x. 8. [1986] Prov. ix. 3. [1987] John viii. 44. [1988] [The devil can quote Scripture. Hermas, p. 27, this volume. See, on this important chapter, [34]Elucidation XIII., infra.] [1989] Clement reads prognosin for prothesin. [1990] Eph. iii. 10, 11. [1991] Ex. xxviii. 3. [1992] 1 Cor. ii. 13. [1993] John i. 16. [1994] John vii. 16, 18. [1995] 2 Tim. iii. 2. __________________________________________________________________ Chapter XVIII.--He Illustrates the Apostle's Saying, "I Will Destroy the Wisdom of the Wise." And of such it is said, "I will destroy the wisdom of the wise: I will bring to nothing the understanding of the prudent." The apostle accordingly adds, "Where is the wise? Where is the scribe? Where is the disputer of this world?" setting in contradistinction to the scribes, the disputers [1996] of this world, the philosophers of the Gentiles. "Hath not God made foolish the wisdom of the world?" [1997] which is equivalent to, showed it to be foolish, and not true, as they thought. And if you ask the cause of their seeming wisdom, he will say, "because of the blindness of their heart;" since "in the wisdom of God," that is, as proclaimed by the prophets, "the world knew not," in the wisdom "which spake by the prophets," "Him," [1998] that is, God,--"it pleased God by the foolishness of preaching"--what seemed to the Greeks foolishness--"to save them that believe. For the Jews require signs," in order to faith; "and the Greeks seek after wisdom," plainly those reasonings styled "irresistible," and those others, namely, syllogisms. "But we preach Jesus Christ crucified; to the Jews a stumbling-block," because, though knowing prophecy, they did not believe the event: "to the Greeks, foolishness;" for those who in their own estimation are wise, consider it fabulous that the Son of God should speak by man and that God should have a Son, and especially that that Son should have suffered. Whence their preconceived idea inclines them to disbelieve. For the advent of the Saviour did not make people foolish, and hard of heart, and unbelieving, but made them understanding, amenable to persuasion, and believing. But those that would not believe, by separating themselves from the voluntary adherence of those who obeyed, were proved to be without understanding, unbelievers and fools. "But to them who are called, both Jews and Greeks, Christ is the power of God, and the wisdom of God." Should we not understand (as is better) the words rendered, "Hath not God made foolish the wisdom of the world?" negatively: "God hath not made foolish the wisdom of the world?"--so that the cause of their hardness of heart may not appear to have proceeded from God, "making foolish the wisdom of the world." For on all accounts, being wise, they incur greater blame in not believing the proclamation. For the preference and choice of truth is voluntary. But that declaration, "I will destroy the wisdom of the wise," declares Him to have sent forth light, by bringing forth in opposition the despised and contemned barbarian philosophy; as the lamp, when shone upon by the sun, is said to be extinguished, on account of its not then exerting the same power. All having been therefore called, those who are willing to obey have been named [1999] "called." For there is no unrighteousness with God. Those of either race who have believed, are "a peculiar people." [2000] And in the Acts of the Apostles you will find this, word for word, "Those then who received his word were baptized;" [2001] but those who would not obey kept themselves aloof. To these prophecy says, "If ye be willing and hear me, ye shall eat the good things of the land;" [2002] proving that choice or refusal depends on ourselves. The apostle designates the doctrine which is according to the Lord, "the wisdom of God," in order to show that the true philosophy has been communicated by the Son. Further, he, who has a show of wisdom, has certain exhortations enjoined on him by the apostle: "That ye put on the new man, which after God is renewed in righteousness and true holiness. Wherefore, putting away lying, speak every man truth. Neither give place to the devil. Let him that stole, steal no more; but rather let him labour, working that which is good" (and to work is to labour in seeking the truth; for it is accompanied with rational well-doing), "that ye may have to give to him that has need," [2003] both of worldly wealth and of divine wisdom. For he wishes both that the word be taught, and that the money be put into the bank, accurately tested, to accumulate interest. Whence he adds, "Let no corrupt communication proceed out of your mouth,"--that is "corrupt communication" which proceeds out of conceit,--"but that which is good for the use of edifying, that it may minister grace to the hearers." And the word of the good God must needs be good. And how is it possible that he who saves shall not be good? __________________________________________________________________ [1996] Or, "inquirers." [1997] 1 Cor. i. 19, 20. [1998] 1 Cor. i. 21-24; where the reading is Theon not Auton. [1999] [He thus expounds the Ecclesia.] [2000] Tit. ii. 14. [2001] Acts ii. 41. [2002] Isa. i. 19. [2003] Eph. iv. 24, 25, 27-29. __________________________________________________________________ Chapter XIX.--That the Philosophers Have Attained to Some Portion of Truth. Since, then, the Greeks are testified to have laid down some true opinions, we may from this point take a glance at the testimonies. Paul, in the Acts of the Apostles, is recorded to have said to the Areopagites, "I perceive that ye are more than ordinarily religious. For as I passed by, and beheld your devotions, I found an altar with the inscription, To The Unknown God. Whom therefore ye ignorantly worship, Him declare I unto you. God, that made the world and all things therein, seeing that He is Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped with men's hands, as though He needed anything, seeing He giveth to all life, and breath, and all things; and hath made of one blood all nations of men to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek God, if haply they might feel after Him, and find Him; though He be not far from every one of us: for in Him we live, and move, and have our being; as certain also of your own poets have said, For we also are His offspring." [2004] Whence it is evident that the apostle, by availing himself of poetical examples from the Phenomena of Aratus, approves of what had been well spoken by the Greeks; and intimates that, by the unknown God, God the Creator was in a roundabout way worshipped by the Greeks; but that it was necessary by positive knowledge to apprehend and learn Him by the Son. "Wherefore, then, I send thee to the Gentiles," it is said, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins, and inheritance among them that are sanctified by faith which is in Me." [2005] Such, then, are the eyes of the blind which are opened. The knowledge of the Father by the Son is the comprehension of the "Greek circumlocution;" [2006] and to turn from the power of Satan is to change from sin, through which bondage was produced. We do not, indeed, receive absolutely all philosophy, but that of which Socrates [2007] speaks in Plato. "For there are (as they say) in the mysteries many bearers of the thyrsus, but few bacchanals;" meaning, "that many are called, but few chosen." He accordingly plainly adds: "These, in my opinion, are none else than those who have philosophized right; to belong to whose number, I myself have left nothing undone in life, as far as I could, but have endeavoured in every way. Whether we have endeavoured rightly and achieved aught, we shall know when we have gone there, if God will, a little afterwards." Does he not then seem to declare from the Hebrew Scriptures the righteous man's hope, through faith, after death? And in Demodocus [2008] (if that is really the work of Plato): "And do not imagine that I call it philosophizing to spend life pottering about the arts, or learning many things, but something different; since I, at least, would consider this a disgrace." For he knew, I reckon, "that the knowledge of many things does not educate the mind," [2009] according to Heraclitus. And in the fifth book of the Republic, [2010] he says, "Shall we then call all these, and the others which study such things, and those who apply themselves to the meaner arts, philosophers?' By no means,' I said, but like philosophers.' And whom,' said he, do you call true?' Those,' said I, who delight in the contemplation of truth. For philosophy is not in geometry, with its postulates and hypotheses; nor in music, which is conjectural; nor in astronomy, crammed full of physical, fluid, and probable causes. But the knowledge of the good and truth itself are requisite,--what is good being one thing, and the ways to the good another.'" [2011] So that he does not allow that the curriculum of training suffices for the good, but co-operates in rousing and training the soul to intellectual objects. Whether, then, they say that the Greeks gave forth some utterances of the true philosophy by accident, it is the accident of a divine administration (for no one will, for the sake of the present argument with us, deify chance); or by good fortune, good fortune is not unforeseen. Or were one, on the other hand, to say that the Greeks possessed a natural conception of these things, we know the one Creator of nature; just as we also call righteousness natural; or that they had a common intellect, let us reflect who is its father, and what righteousness is in the mental economy. For were one to name "prediction," [2012] and assign as its cause "combined utterance," [2013] he specifies forms of prophecy. Further, others will have it that some truths were uttered by the philosophers, in appearance. The divine apostle writes accordingly respecting us: "For now we see as through a glass;" [2014] knowing ourselves in it by reflection, and simultaneously contemplating, as we can, the efficient cause, from that, which, in us, is divine. For it is said, "Having seen thy brother, thou hast seen thy God:" methinks that now the Saviour God is declared to us. But after the laying aside of the flesh, "face to face,"--then definitely and comprehensively, when the heart becomes pure. And by reflection and direct vision, those among the Greeks who have philosophized accurately, see God. For such, through our weakness, are our true views, as images are seen in the water, and as we see things through pellucid and transparent bodies. Excellently therefore Solomon says: "He who soweth righteousness, worketh faith." [2015] "And there are those who, sewing their own, make increase." [2016] And again: "Take care of the verdure on the plain, and thou shalt cut grass and gather ripe hay, that thou mayest have sheep for clothing." [2017] You see how care must be taken for external clothing and for keeping. "And thou shalt intelligently know the souls of thy flock." [2018] "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; uncircumcision observing the precepts of the law," [2019] according to the apostle, both before the law and before the advent. As if making comparison of those addicted to philosophy with those called heretics, [2020] the Word most clearly says: "Better is a friend that is near, than a brother that dwelleth afar off." [2021] "And he who relies on falsehoods, feeds on the winds, and pursues winged birds." [2022] I do not think that philosophy directly declares the Word, although in many instances philosophy attempts and persuasively teaches us probable arguments; but it assails the sects. Accordingly it is added: "For he hath forsaken the ways of his own vineyard, and wandered in the tracks of his own husbandry." Such are the sects which deserted the primitive Church. [2023] Now he who has fallen into heresy passes through an arid wilderness, abandoning the only true God, destitute of God, seeking waterless water, reaching an uninhabited and thirsty land, collecting sterility with his hands. And those destitute of prudence, that is, those involved in heresies, "I enjoin," remarks Wisdom, saying, "Touch sweetly stolen bread and the sweet water of theft;" [2024] the Scripture manifestly applying the terms bread and water to nothing else but to those heresies, which employ bread and water in the oblation, not according to the canon of the Church. For there are those who celebrate the Eucharist with mere water. "But begone, stay not in her place:" place is the synagogue, not the Church. He calls it by the equivocal name, place. Then He subjoins: "For so shalt thou pass through the water of another;" reckoning heretical baptism not proper and true water. "And thou shalt pass over another's river," that rushes along and sweeps down to the sea; into which he is cast who, having diverged from the stability which is according to truth, rushes back into the heathenish and tumultous waves of life. __________________________________________________________________ [2004] Acts xvii. 22-28. [2005] Acts xxvi. 17, 18. [2006] Viz., "The Unknown God." [Hereafter to be noted.] [2007] [Not in the original with Socrates, but a common adage:-- Multi thyrsigeri, pauci Bacchi. The original Greek hexameter is given by Erasmus, in his Adagia (p. 650), with numerous equivalents, among which take this: Non omnes episcopi qui mitram gerunt bicornem. He reminds us that Plato borrows it in the Phoedo, and he quotes the parallel sayin of Herodes Atticus, "I see a beard and a cloak, but as yet do not discover the philosopher."] [2008] There is no such utterance in the Demodocus. But in the Amatores, Basle Edition, p. 237, Plato says: "But it is not so, my friend: nor is it philosophizing to occupy oneself in the arts, nor lead a life of bustling, meddling activity, nor to learn many things; but it is something else. Since I, at least, would reckon this a reproach; and that those who devote themselves to the arts ought to be called mechanics." [2009] According to the emendations of Menagius: "hos ara e poluma theia goon ouchi didaskei." [2010] [Sect. xix. xx. p. 475.] [2011] Adopting the emendations, dei epistemes instead of di epistemes, and tagathon for tagathou, omitting hosper. [2012] proanaphonesis. [2013] sunekphonesis. [2014] 1 Cor. xii. 12. [2015] Prov. xi. 21. [2016] Prov. xi. 24. [2017] Prov. xxvii. 25, 26. [2018] Prov. xxvii. 23. [2019] Rom. ii. 14, 15. [2020] [His ideas of the conditions of the Gnostics, Montanists, and other heretical sects who divided the primitive unity, is important as illustrating Irenæus. Note his words, the primitive, etc.] [2021] Prov. xxvii. 10. [2022] Prov. ix. 12. [2023] [His ideas of the conditions of the Gnostics, Montanists, and other heretical sects who divided the primitive unity, is important as illustrating Irenæus. Note his words, the primitive, etc.] [2024] Prov. ix. 17. __________________________________________________________________ Chapter XX.--In What Respect Philosophy Contributes to the Comprehension of Divine Truth. As many men drawing down the ship, cannot be called many causes, but one cause consisting of many;--for each individual by himself is not the cause of the ship being drawn, but along with the rest;--so also philosophy, being the search for truth, contributes to the comprehension of truth; not as being the cause of comprehension, but a cause along with other things, and co-operator; perhaps also a joint cause. And as the several virtues are causes of the happiness of one individual; and as both the sun, and the fire, and the bath, and clothing are of one getting warm: so while truth is one, many things contribute to its investigation. But its discovery is by the Son. If then we consider, virtue is, in power, one. But it is the case, that when exhibited in some things, it is called prudence, in others temperance, and in others manliness or righteousness. By the same analogy, while truth is one, in geometry there is the truth of geometry; in music, that of music; and in the right philosophy, there will be Hellenic truth. But that is the only authentic truth, unassailable, in which we are instructed by the Son of God. In the same way we say, that the drachma being one and the same, when given to the shipmaster, is called the fare; to the tax-gatherer, tax; to the landlord, rent; to the teacher, fees; to the seller, an earnest. And each, whether it be virtue or truth, called by the same name, is the cause of its own peculiar effect alone; and from the blending of them arises a happy life. For we are not made happy by names alone, when we say that a good life is happiness, and that the man who is adorned in his soul with virtue is happy. But if philosophy contributes remotely to the discovery of truth, by reaching, by diverse essays, after the knowledge which touches close on the truth, the knowledge possessed by us, it aids him who aims at grasping it, in accordance with the Word, to apprehend knowledge. But the Hellenic truth is distinct from that held by us (although it has got the same name), both in respect of extent of knowledge, certainly of demonstration, divine power, and the like. For we are taught of God, being instructed in the truly "sacred letters" [2025] by the Son of God. Whence those, to whom we refer, influence souls not in the way we do, but by different teaching. And if, for the sake of those who are fond of fault-finding, we must draw a distinction, by saying that philosophy is a concurrent and cooperating cause of true apprehension, being the search for truth, then we shall avow it to be a preparatory training for the enlightened man (tou gnostikou); not assigning as the cause that which is but the joint-cause; nor as the upholding cause, what is merely co-operative; nor giving to philosophy the place of a sine quâ non. Since almost all of us, without training in arts and sciences, and the Hellenic philosophy, and some even without learning at all, through the influence of a philosophy divine and barbarous, and by power, have through faith received the word concerning God, trained by self-operating wisdom. But that which acts in conjunction with something else, being of itself incapable of operating by itself, we describe as co-operating and concausing, and say that it becomes a cause only in virtue of its being a joint-cause, and receives the name of cause only in respect of its concurring with something else, but that it cannot by itself produce the right effect. Although at one time philosophy justified the Greeks, [2026] not conducting them to that entire righteousness to which it is ascertained to cooperate, as the first and second flight of steps help you in your ascent to the upper room, and the grammarian helps the philosopher. Not as if by its abstraction, the perfect Word would be rendered incomplete, or truth perish; since also sight, and hearing, and the voice contribute to truth, but it is the mind which is the appropriate faculty for knowing it. But of those things which co-operate, some contribute a greater amount of power; some, a less. Perspicuity accordingly aids in the communication of truth, and logic in preventing us from falling under the heresies by which we are assailed. But the teaching, which is according to the Saviour, is complete in itself and without defect, being "the power and wisdom of God;" [2027] and the Hellenic philosophy does not, by its approach, make the truth more powerful; but rendering powerless the assault of sophistry against it, and frustrating the treacherous plots laid against the truth, is said to be the proper "fence and wall of the vineyard." And the truth which is according to faith is as necessary for life as bread; while the preparatory discipline is like sauce and sweetmeats. "At the end of the dinner, the dessert is pleasant," according to the Theban Pindar. And the Scripture has expressly said, "The innocent will become wiser by understanding, and the wise will receive knowledge." [2028] "And he that speaketh of himself," saith the Lord, "seeketh his own glory; but He that seeketh His glory that sent Him is true, and there is no unrighteousness in Him." [2029] On the other hand, therefore, he who appropriates what belongs to the barbarians, and vaunts it is his own, does wrong, increasing his own glory, and falsifying the truth. It is such an one that is by Scripture called a "thief." It is therefore said, "Son, be not a liar; for falsehood leads to theft." Nevertheless the thief possesses really, what he has possessed himself of dishonestly, [2030] whether it be gold, or silver, or speech, or dogma. The ideas, then, which they have stolen, and which are partially true, they know by conjecture and necessary logical deduction: on becoming disciples, therefore, they will know them with intelligent apprehension. __________________________________________________________________ [2025] iera grauuata (2 Tim. iii. 15), translated in A. V. "sacred Scriptures:" also in contradistinction to the so-called sacred letters of the Egyptians, Chaldeans, etc. [2026] [Kaye, p. 426. A most valuable exposition of these passages on justification. See [35]Elucidation XIV., infra.] [2027] 1 Cor. i. 24. [2028] Prov. xxi. 11. [2029] John vii. 18. [2030] [This ingenious statement explains the author's constant assertion that truth, and to some extent saving truth, was to be found in Greek philosophy.] __________________________________________________________________ Chapter XXI.--The Jewish Institutions and Laws of Far Higher Antiquity Than the Philosophy of the Greeks. On the plagiarizing of the dogmas of the philosophers from the Hebrews, we shall treat a little afterwards. But first, as due order demands, we must now speak of the epoch of Moses, by which the philosophy of the Hebrews will be demonstrated beyond all contradiction to be the most ancient of all wisdom. This has been discussed with accuracy by Tatian in his book To the Greeks, and by Cassian in the first book of his Exegetics. Nevertheless our commentary demands that we too should run over what has been said on the point. Apion, then, the grammarian, surnamed Pleistonices, in the fourth book of The Egyptian Histories, although of so hostile a disposition towards the Hebrews, being by race an Egyptian, as to compose a work against the Jews, when referring to Amosis king of the Egyptians, and his exploits, adduces, as a witness, Ptolemy of Mendes. And his remarks are to the following effect: Amosis, who lived in the time of the Argive Inachus, overthrew Athyria, as Ptolemy of Mendes relates in his Chronology. Now this Ptolemy was a priest; and setting forth the deeds of the Egyptian kings in three entire books, he says, that the exodus of the Jews from Egypt, under the conduct of Moses, took place while Amosis was king of Egypt. Whence it is seen that Moses flourished in the time of Inachus. And of the Hellenic states, the most ancient is the Argolic, I mean that which took its rise from Inachus, as Dionysius of Halicarnassus teaches in his Times. And younger by forty generations than it was Attica, founded by Cecrops, who was an aboriginal of double race, as Tatian expressly says; and Arcadia, founded by Pelasgus, younger too by nine generations; and he, too, is said to have been an aboriginal. And more recent than this last by fifty-two generations, was Pthiotis, founded by Deucalion. And from the time of Inachus to the Trojan war twenty generations or more are reckoned; let us say, four hundred years and more. And if Ctesias says that the Assyrian power is many years older than the Greek, the exodus of Moses from Egypt will appear to have taken place in the forty-second year of the Assyrian empire, [2031] in the thirty-second year of the reign of Belochus, in the time of Amosis the Egyptian, and of Inachus the Argive. And in Greece, in the time of Phoroneus, who succeeded Inachus, the flood of Ogyges occurred; and monarchy subsisted in Sicyon first in the person of Ægialeus, then of Europs, then of Telches; in Crete, in the person of Cres. For Acusilaus says that Phoroneus was the first man. Whence, too, the author of Phoronis said that he was "the father of mortal men." Thence Plato in the Timoeus, following Acusilaus, writes: "And wishing to draw them out into a discussion respecting antiquities, he [2032] said that he ventured to speak of the most remote antiquities of this city [2033] respecting Phoroneus, called the first man, and Niobe, and what happened after the deluge." And in the time of Phorbus lived Actæus, from whom is derived Actaia, Attica; and in the time of Triopas lived Prometheus, and Atlas, and Epimetheus, and Cecrops of double race, and Ino. And in the time of Crotopus occurred the burning of Phaëthon, and the deluge [2034] of Deucalion; and in the time of Sthenelus, the reign of Amphictyon, and the arrival of Danaus in the Peloponnesus; and trader Dardanus happened the building of Dardania, whom, says Homer, "First cloud-compelling Zeus begat,"-- and the transmigration from Crete into Phoenicia. And in the time of Lynceus took place the abduction of Proserpine, and the dedication of the sacred enclosure in Eleusis, and the husbandry of Triptolemus, and the arrival of Cadmus in Thebes, and the reign of Minos. And in the time of Proetus the war of Eumolpus with the Athenians took place; and in the time of Acrisius, the removal of Pelops from Phrygia, the arrival of Ion at Athens; and the second Cecrops appeared, and the exploits of Perseus and Dionysus took place, and Orpheus and Musæus lived. And in the eighteenth year of the reign of Agamemnon, Troy was taken, in the first year of the reign of Demophon the son of Theseus at Athens, on the twelfth day of the month Thargelion, as Dionysius the Argive says; but Ægias and Dercylus, in the third book, say that it was on the eighth day of the last division of the month Panemus; Hellanicus says that it was on the twelfth of the month Thargelion; and some of the authors of the Attica say that it was on the eighth of the last division of the month in the last year of Menestheus, at full moon. "It was midnight," says the author of the Little Iliad, "And the moon shone clear." Others say, it took place on the same day of Scirophorion. But Theseus, the rival of Hercules, is older by a generation than the Trojan war. Accordingly Tlepolemus, a son of Hercules, is mentioned by Homer, as having served at Troy. Moses, then, is shown to have preceded the deification of Dionysus six hundred and four years, if he was deified in the thirty-second year of the reign of Perseus, as Apollodorus says in his Chronology. From Bacchus to Hercules and the chiefs that sailed with Jason in the ship Argo, are comprised sixty-three years. Æsculapius and the Dioscuri sailed with them, as Apollonius Rhodius testifies in his Argonautics. And from the reign of Hercules, in Argos, to the deification of Hercules and of Æsculapius, are comprised thirty-eight years, according to Apollodorus the chronologist; from this to the deification of Castor and Pollux, fifty-three years. And at this time Troy was taken. And if we may believe the poet Hesiod, let us hear him:-- "Then to Jove, Maia, Atlas' daughter, bore renowned Hermes, Herald of the immortals, having ascended the sacred couch. And Semele, the daughter of Cadmus, too, bore an illustrious son, Dionysus, the joy-inspiring, when she mingled with him in love." [2035] Cadmus, the father of Semele, came to Thebes in the time of Lynceus, and was the inventor of the Greek letters. Triopas was a contemporary of Isis, in the seventh generation from Inachus. And Isis, who is the same as Io, is so called, it is said, from her going (ienai) roaming over the whole earth. Her, Istrus, in his work on the migration of the Egyptians, calls the daughter of Prometheus. Prometheus lived in the time of Triopas, in the seventh generation after Moses. So that Moses appears to have flourished even before the birth of men, according to the chronology of the Greeks. Leon, who treated of the Egyptian divinities, says that Isis by the Greeks was called Ceres, who lived in the time of Lynceus, in the eleventh generation after Moses. And Apis the king of Argos built Memphis, as Aristippus says in the first book of the Arcadica. And Aristeas the Argive says that he was named Serapis, and that it is he that the Egyptians worship. And Nymphodorus of Amphipolis, in the third book of the Institutions of Asia, says that the bull Apis, dead and laid in a coffin (soros), was deposited in the temple of the god (daimonos) there worshipped, and thence was called Soroapis, and afterwards Serapis by the custom of the natives. And Apis is third after Inachus. Further, Latona lived in the time of Tityus. "For he dragged Latona, the radiant consort of Zeus." Now Tityus was contemporary with Tantalus. Rightly, therefore, the Boeotian Pindar writes, "And in time was Apollo born;" and no wonder when he is found along with Hercules, serving Admetus "for a long year." Zethus and Amphion, the inventors of music, lived about the age of Cadmus. And should one assert that Phemonoe was the first who sang oracles in verse to Acrisius, let him know that twenty-seven years after Phemonoe, lived Orpheus, and Musæus, and Linus the teacher of Hercules. And Homer and Hesiod are much more recent than the Trojan war; and after them the legislators among the Greeks are far more recent, Lycurgus and Solon, and the seven wise men, and Pherecydes of Syros, and Pythagoras the great, who lived later, about the Olympiads, as we have shown. We have also demonstrated Moses to be more ancient, not only than those called poets and wise men among the Greeks, but than the most of their deities. Nor he alone, but the Sibyl also is more ancient than Orpheus. For it is said, that respecting her appellation and her oracular utterances there are several accounts; that being a Phrygian, she was called Artemis; and that on her arrival at Delphi, she sang-- "O Delphians, ministers of far-darting Apollo, I come to declare the mind of Ægis-bearing Zeus, Enraged as I am at my own brother Apollo." There is another also, an Erythræan, called Herophile. These are mentioned by Heraclides of Pontus in his work On Oracles. I pass over the Egyptian Sibyl, and the Italian, who inhabited the Carmentale in Rome, whose son was Evander, who built the temple of Pan in Rome, called the Lupercal. It is worth our while, having reached this point, to examine the dates of the other prophets among the Hebrews who succeeded Moses. After the close of Moses's life, Joshua succeeded to the leadership of the people, and he, after warring for sixty-five years, rested in the good land other five-and-twenty. As the book of Joshua relates, the above mentioned man was the successor of Moses twenty-seven years. Then the Hebrews having sinned, were delivered to Chusachar [2036] king of Mesopotamia for eight years, as the book of Judges mentions. But having afterwards besought the Lord, they receive for leader Gothoniel, [2037] the younger brother of Caleb, of the tribe of Judah, who, having slain the king of Mesopotamia, ruled over the people forty years in succession. And having again sinned, they were delivered into the hands of Æglom [2038] king of the Moabites for eighteen years. But on their repentance, Aod, [2039] a man who had equal use of both hands, of the tribe of Ephraim, was their leader for eighty years. It was he that despatched Æglom. On the death of Aod, and on their sinning again, they were delivered into the hand of Jabim [2040] king of Canaan twenty years. After him Deborah the wife of Lapidoth, of the tribe of Ephraim, prophesied; and Ozias the son of Rhiesu was high priest. At her instance Barak the son of Bener, [2041] of the tribe of Naphtali, commanding the army, having joined battle with Sisera, Jabim's commander-in-chief, conquered him. And after that Deborah ruled, judging the people forty years. On her death, the people having again sinned, were delivered into the hands of the Midianites seven years. After these events, Gideon, of the tribe of Manasseh, the son of Joas, having fought with his three hundred men, and killed a hundred and twenty thousand, ruled forty years; after whom the son of Ahimelech, three years. He was succeeded by Boleas, the son of Bedan, the son of Charran, [2042] of the tribe of Ephraim, who ruled twenty-three years. After whom, the people having sinned again, were delivered to the Ammonites eighteen years; and on their repentance were commanded by Jephtha the Gileadite, of the tribe of Manasseh; and he ruled six years. After whom, Abatthan [2043] of Bethlehem, of the tribe of Juda, ruled seven years. Then Ebron [2044] the Zebulonite, eight years. Then Eglom of Ephraim, eight years. Some add to the seven years of Abatthan the eight of Ebrom. [2045] And after him, the people having again transgressed, came under the power of the foreigners, the Philistines, for forty years. But on their returning [to God], they were led by Samson, of the tribe of Dan, who conquered the foreigners in battle. He ruled twenty years. And after him, there being no governor, Eli the priest judged the people for forty years. He was succeeded by Samuel the prophet; contemporaneously with whom Saul reigned, who held sway for twenty-seven years. He anointed David. Samuel died two years before Saul, while Abimelech was high priest. He anointed Saul as king, who was the first that bore regal sway over Israel after the judges; the whole duration of whom, down to Saul, was four hundred and sixty-three years and seven months. Then in the first book of Kings there are twenty years of Saul, during which he reigned after he was renovated. And after the death of Saul, David the son of Jesse, of the tribe of Judah, reigned next in Hebron, forty years, as is contained in the second book of Kings. And Abiathar the son of Abimelech, of the kindred of Eli, was high priest. In his time Gad and Nathan prophesied. From Joshua the son of Nun, then, till David received the kingdom, there intervene, according to some, four hundred and fifty years. But, as the chronology set forth shows, five hundred and twenty-three years and seven months are comprehended till the death of David. And after this Solomon the son of David reigned forty years. Under him Nathan continued to prophesy, who also exhorted him respecting the building of the temple. Achias of Shilo also prophesied. And both the kings, David and Solomon, were prophets. And Sadoc the high priest was the first who ministered in the temple which Solomon built, being the eighth from Aaron, the first high priest. From Moses, then, to the age of Solomon, as some say, are five hundred and ninety-five years, and as others, five hundred and seventy-six. And if you count, along with the four hundred and fifty years from Joshua to David, the forty years of the rule of Moses, and the other eighty years of Moses's life previous to the exodus of the Hebrews from Egypt, you will make up the sum in all of six hundred and ten years. But our chronology will run more correctly, if to the five hundred and twenty-three years and seven months till the death of David, you add the hundred and twenty years of Moses and the forty years of Solomon. For you will make up in all, down to the death of Solomon, six hundred and eighty-three years and seven months. Hiram gave his daughter to Solomon about the time of the arrival of Menelaus in Phoenicia, after the capture of Troy, as is said by Menander of Pergamus, and Lætus in The Phoenicia. And after Solomon, Roboam his son reigned for seventeen years; and Abimelech the son of Sadoc was high priest. In his reign, the kingdom being divided, Jeroboam, of the tribe of Ephraim, the servant of Solomon, reigned in Samaria; and Achias the Shilonite continued to prophesy; also Samæas the son of Amame, and he who came from Judah to Jeroboam, [2046] and prophesied against the altar. After him his son Abijam, twenty-three years; and likewise his son Asaman. [2047] The last, in his old age, was diseased in his feet; and in his reign prophesied Jehu the son of Ananias. After him Jehosaphat his son reigned twenty-five years. [2048] In his reign prophesied Elias the Thesbite, and Michæas the son of Jebla, and Abdias the son of Ananias. And in the time of Michæas there was also the false prophet Zedekias, the son of Chonaan. These were followed by the reign of Joram the son of Jehosaphat, for eight years; during whose time prophesied Elias; and after Elias, Elisæus the son of Saphat. In his reign the people in Samaria ate doves' dung and their own children. The period of Jehosaphat extends from the close of the third book of Kings to the fourth. And in the reign of Joram, Elias was translated, and Elisæus the son of Saphat commenced prophesying, and prophesied for six years, being forty years old. Then Ochozias reigned a year. In his time Elisæus continued to prophesy, and along with him Adadonæus. [2049] After him the mother of Ozias, [2050] Gotholia, [2051] reigned eight [2052] years, having slain the children of her brother. [2053] For she was of the family of Ahab. But the sister of Ozias, Josabæa, stole Joas the son of Ozias, and invested him afterwards with the kingdom. And in the time of this Gotholia, Elisæus was still prophesying. And after her reigned, as I said before, Joash, rescued by Josabæa the wife of Jodæ the high priest, and lived in all forty years. There are comprised, then, from Solomon to the death of Elisæus the prophet, as some say, one hundred and five years; according to others, one hundred and two; and, as the chronology before us shows, from the reign of Solomon an hundred and eighty-one. Now from the Trojan war to the birth of Homer, according to Philochorus, a hundred and eighty years elapsed; and he was posterior to the Ionic migration. But Aristarchus, in the Archilochian Memoirs, says that he lived during the Ionic migration, which took place a hundred and twenty years after the siege of Troy. But Apollodorus alleges it was an hundred and twenty years after the Ionic migration, while Agesilaus son of Doryssæus was king of the Lacedæmonians: so that he brings Lycurgus the legislator, while still a young man, near him. Euthymenes, in the Chronicles, says that he flourished contemporaneously with Hesiod, in the time of Acastus, and was born in Chios about the four hundredth year after the capture of Troy. And Archimachus, in the third book of his Euboean History, is of this opinion. So that both he and Hesiod were later than Elisæus, the prophet. And if you choose to follow the grammarian Crates, and say that Homer was born about the time of the expedition of the Heraclidæ, eighty years after the taking of Troy, he will be found to be later again than Solomon, in whose days occurred the arrival of Menelaus in Phoenicia, as was said above. Eratosthenes says that Homer's age was two hundred years after the capture of Troy. Further, Theopompus, in the forty-third book of the Philippics, relates that Homer was born five hundred years after the war at Troy. And Euphorion, in his book about the Aleuades, maintains that he was born in the time of Gyges, who began to reign in the eighteenth Olympiad, who, also he says, was the first that was called tyrant (turannos). Sosibius Lacon, again, in his Record of Dates, brings Homer down to the eighth year of the reign of Charillus the son of Polydectus. Charillus reigned for sixty-four years, after whom the son of Nicander reigned thirty-nine years. In his thirty-fourth year it is said that the first Olympiad was instituted; so that Homer was ninety years before the introduction of the Olympic games. After Joas, Amasias his son reigned as his successor thirty-nine years. He in like manner was succeeded by his son Ozias, who reigned for fifty-two years, and died a leper. And in his time prophesied Amos, and Isaiah his son, [2054] and Hosea the son of Beeri, and Jonas the son of Amathi, who was of Geth-chober, who preached to the Ninevites, and passed through the whale's belly. Then Jonathan the son of Ozias reigned for sixteen years. In his time Esaias still prophesied, and Hosea, and Michæas the Morasthite, and Joel the son of Bethuel. Next in succession was his son Ahaz, who reigned for sixteen years. In his time, in the fifteenth year, Israel was carried away to Babylon. And Salmanasar the king of the Assyrians carried away the people of Samaria into the country of the Medes and to Babylon. Again Ahaz was succeeded by Osee, [2055] who reigned for eight years. Then followed Hezekiah, for twenty-nine years. For his sanctity, when he had approached his end, God, by Isaiah, allowed him to live for other fifteen years, giving as a sign the going back of the sun. Up to his times Esaias, Hosea, and Micah continued prophesying. And these are said to have lived after the age of Lycurgus, the legislator of the Lacedæmonians. For Dieuchidas, in the fourth book of the Megarics, places the era of Lycurgus about the two hundred and ninetieth year after the capture of Troy. After Hezekiah, his son Manasses reigned for fifty-five years. Then his son Amos for two years. After him reigned his son Josias, distinguished for his observance of the law, for thirty-one years. He "laid the carcases of men upon the carcases of the idols," as is written in the book of Leviticus. [2056] In his reign, in the eighteenth year, the passover was celebrated, not having been kept from the days of Samuel in the intervening period. [2057] Then Chelkias the priest, the father of the prophet Jeremiah, having fallen in with the book of the law, that had been laid up in the temple, read it and died. [2058] And in his days Olda [2059] prohesied, and Sophonias, [2060] and Jeremiah. And in the days of Jeremiah was Ananias the son of Azor, [2061] the false prophet. He [2062] having disobeyed Jeremiah the prophet, was slain by Pharaoh Necho king of Egypt at the river Euphrates, having encountered the latter, who was marching on the Assyrians. Josiah was succeeded by Jechoniah, called also Joachas, [2063] his son, who reigned three months and ten days. Necho king of Egypt bound him and led him to Egypt, after making his brother Joachim king in his stead, who continued his tributary for eleven years. After him his namesake [2064] Joakim reigned for three months. Then Zedekiah reigned for eleven years; and up to his time Jeremiah continued to prophesy. Along with him Ezekiel [2065] the son of Buzi, and Urias [2066] the son of Samæus, and Ambacum [2067] prophesied. Here end the Hebrew kings. There are then from the birth of Moses till this captivity nine hundred and seventy-two years; but according to strict chronological accuracy, one thousand and eighty-five, six months, ten days. From the reign of David to the captivity by the Chaldeans, four hundred and fifty-two years and six months; but as the accuracy we have observed in reference to dates makes out, four hundred and eighty-two and six months ten days. And in the twelfth year of the reign of Zedekiah, forty years before the supremacy of the Persians, Nebuchodonosor made war against the Phoenicians and the Jews, as Berosus asserts in his Chaldæan Histories. And Joabas, [2068] writing about the Assyrians, acknowledges that he had received the history from Berosus, and testifies to his accuracy. Nebuchodonosor, therefore, having put out the eyes of Zedekiah, took him away to Babylon, and transported the whole people (the captivity lasted seventy years), with the exception of a few who fled to Egypt. Jeremiah and Ambacum were still prophesying in the time of Zedekiah. In the fifth year of his reign Ezekiel prophesied at Babylon; after him Nahum, then Daniel. After him, again, Haggai and Zechariah prophesied in the time of Darius the First for two years; and then the angel among the twelve. [2069] After Haggai and Zechariah, Nehemiah, the chief cup-bearer of Artaxerxes, the son of Acheli the Israelite, built the city of Jerusalem and restored the temple. During the captivity lived Esther and Mordecai, whose book is still extant, as also that of the Maccabees. During this captivity Mishael, Ananias, and Azarias, refusing to worship the image, and being thrown into a furnace of fire, were saved by the appearance of an angel. At that time, on account of the serpent, [2070] Daniel was thrown into the den of lions; but being preserved through the providence of God by Ambacub, he is restored on the seventh day. At this period, too, occurred the sign of Jona; and Tobias, through the assistance of the angel Raphael, married Sarah, the demon having killed her seven first suitors; and after the marriage of Tobias, his father Tobit recovered his sight. At that time Zorobabel, having by his wisdom overcome his opponents, and obtained leave from Darius for the rebuilding of Jerusalem, returned with Esdras to his native land; and by him the redemption of the people and the revisal and restoration of the inspired oracles were effected; and the passover of deliverance celebrated, and marriage with aliens dissolved. Cyrus had, by proclamation, previously enjoined the restoration of the Hebrews. And his promise being accomplished in the time of Darius, the feast of the dedication was held, as also the feast of tabernacles. There were in all, taking in the duration of the captivity down to the restoration of the people, from the birth of Moses, one thousand one hundred and fifty-five years, six months, and ten days; and from the reign of David, according to some, four hundred and fifty-two; more correctly, five hundred and seventy-two years, six months, and ten days. From the captivity at Babylon, which took place in the time of Jeremiah the prophet, was fulfilled what was spoken by Daniel the prophet as follows: "Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to seal sins, and to wipe out and make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal the vision and the prophet, and to anoint the Holy of Holies. Know therefore, and understand, that from the going forth of the word commanding an answer to be given, and Jerusalem to be built, to Christ the Prince, are seven weeks and sixty-two weeks; and the street shall be again built, and the wall; and the times shall be expended. And after the sixty-two weeks the anointing shall be overthrown, and judgment shall not be in him; and he shall destroy the city and the sanctuary along with the coming Prince. And they shall be destroyed in a flood, and to the end of the war shall be cut off by desolations. And he shall confirm the covenant with many for one week; and in the middle of the week the sacrifice and oblation shall be taken away; and in the holy place shall be the abomination of desolations, and until the consummation of time shall the consummation be assigned for desolation. And in the midst of the week shall he make the incense of sacrifice cease, and of the wing of destruction, even till the consummation, like the destruction of the oblation." [2071] That the temple accordingly was built in seven weeks, is evident; for it is written in Esdras. And thus Christ became King of the Jews, reigning in Jerusalem in the fulfilment of the seven weeks. And in the sixty and two weeks the whole of Judæa was quiet, and without wars. And Christ our Lord, "the Holy of Holies," having come and fulfilled the vision and the prophecy, was anointed in His flesh by the Holy Spirit of His Father. In those "sixty and two weeks," as the prophet said, and "in the one week," was He Lord. The half of the week Nero held sway, and in the holy city Jerusalem placed the abomination; and in the half of the week he was taken away, and Otho, and Galba, and Vitellius. And Vespasian rose to the supreme power, and destroyed Jerusalem, and desolated the holy place. And that such are the facts of the case, is clear to him that is able to understand, as the prophet said. On the completion, then, of the eleventh year, in the beginning of the following, in the reign of Joachim, occurred the carrying away captive to Babylon by Nabuchodonosor the king, in the seventh year of his reign over the Assyrians, in the second year of the reign of Vaphres over the Egyptians, in the archonship of Philip at Athens, in the first year of the forty-eighth Olympiad. The captivity lasted for seventy years, and ended in the second year of Darius Hystaspes, who had become king of the Persians, Assyrians, and Egyptians; in whose reign, as I said above, Haggai and Zechariah and the angel of the twelve prophesied. And the high priest was Joshua the son of Josedec. And in the second year of the reign of Darius, who, Herodotus says, destroyed the power of the Magi, Zorobabel the son of Salathiel was despatched to raise and adorn the temple at Jerusalem. The times of the Persians are accordingly summed up thus: Cyrus reigned thirty years; Cambyses, nineteen; Darius, forty-six; Xerxes, twenty-six; Artaxerxes, forty-one; Darius, eight; Artaxerxes, forty-two; Ochus or Arses, three. The sum total of the years of the Persian monarchy is two hundred and thirty-five years. Alexander of Macedon, having despatched this Darius, during this period, began to reign. Similarly, therefore, the times of the Macedonian kings are thus computed: Alexander, eighteen years; Ptolemy the son of Lagus, forty years; Ptolemy Philadelphus, twenty-seven years; then Euergetes, five-and-twenty years; then Philopator, seventeen years; then Epiphanes, four-and-twenty years; he was succeeded by Philometer, who reigned five-and-thirty years; after him Physcon, twenty-nine years; then Lathurus, thirty-six years; then he that was surnamed Dionysus, twenty-nine years; and last Cleopatra reigned twenty-two years. And after her was the reign of the Cappadocians for eighteen days. Accordingly the period embraced by the Macedonian kings is, in all, three hundred and twelve years and eighteen days. Therefore those who prophesied in the time of Darius Hystaspes, about the second year of his reign,--Haggai, and Zechariah, and the angel of the twelve, who prophesied about the first year of the forty-eighth Olympiad,--are demonstrated to be older than Pythagoras, who is said to have lived in the sixty-second Olympiad, and than Thales, the oldest of the wise men of the Greeks, who lived about the fiftieth Olympiad. Those wise men that are classed with Thales were then contemporaneous, as Andron says in the Tripos. For Heraclitus being posterior to Pythagoras, mentions him in his book. Whence indisputably the first Olympiad, which was demonstrated to be four hundred and seven years later than the Trojan war, is found to be prior to the age of the above-mentioned prophets, together with those called the seven wise men. Accordingly it is easy to perceive that Solomon, who lived in the time of Menelaus (who was during the Trojan war), was earlier by many years than the wise men among the Greeks. And how many years Moses preceded him we showed, in what we said above. And Alexander, surnamed Polyhistor, in his work on the Jews, has transcribed some letters of Solomon to Vaphres king of Egypt, and to the king of the Phoenicians at Tyre, and theirs to Solomon; in which it is shown that Vaphres sent eighty thousand Egyptian men to him for the building of the temple, and the other as many, along with a Tyrian artificer, the son of a Jewish mother, of the tribe of Dan, [2072] as is there written, of the name of Hyperon. [2073] Further, Onomacritus the Athenian, who is said to have been the author of the poems ascribed to Orpheus, is ascertained to have lived in the reign of the Pisistratidæ, about the fiftieth Olympiad. And Orpheus, who sailed with Hercules, was the pupil of Musæus. Amphion precedes the Trojan war by two generations. And Demodocus and Phemius were posterior to the capture of Troy; for they were famed for playing on the lyre, the former among the Phæacians, and the latter among the suitors. And the Oracles ascribed to Musæus are said to be the production of Onomacritus, and the Crateres of Orpheus the production of Zopyrus of Heraclea, and The Descent to Hades that of Prodicus of Samos. Ion of Chios relates in the Triagmi, [2074] that Pythagoras ascribed certain works [of his own] to Orpheus. Epigenes, in his book respecting The Poetry attributed to Orpheus, says that The Descent to Hades and the Sacred Discourse were the production of Cecrops the Pythagorean; and the Peplus and the Physics of Brontinus. Some also make Terpander out ancient. Hellanicus, accordingly, relates that he lived in the time of Midas: but Phanias, who places Lesches the Lesbian before Terpander, makes Terpander younger than Archilochus, and relates that Lesches contended with Arctinus, and gained the victory. Xanthus the Lydian says that he lived about the eighteenth Olympiad; as also Dionysius says that Thasus was built about the fifteenth Olympiad: so that it is clear that Archilochus [2075] was already known after the twentieth Olympiad. He accordingly relates the destruction of Magnetes as having recently taken place. Simonides is assigned to the time of Archilochus. Callinus is not much older; for Archilochus refers to Magnetes as destroyed, while the latter refers to it as flourishing. Eumelus of Corinth being older, is said to have met Archias, who founded Syracuse. We were induced to mention these things, because the poets of the epic cycle are placed amongst those of most remote antiquity. Already, too, among the Greeks, many diviners are said to have made their appearance, as the Bacides, one a Boeotian, the other an Arcadian, who uttered many predictions to many. By the counsel of Amphiletus the Athenian, [2076] who showed the time for the onset, Pisistratus, too, strengthened his government. For we may pass over in silence Cometes of Crete, Cinyras of Cyprus, Admetus the Thessalian, Aristæas the Cyrenian, Amphiaraus the Athenian, Timoxeus [2077] the Corcyræan, Demænetus the Phocian, Epigenes the Thespian, Nicias the Carystian, Aristo the Thessalian, Dionysius the Carthaginian, Cleophon the Corinthian, Hippo the daughter of Chiro, and Boeo, and Manto, and the host of Sibyls, the Samian, the Colophonian, the Cumæan, the Erythræan, the Pythian, [2078] the Taraxandrian, the Macetian, the Thessalian, and the Thesprotian. And Calchas again, and Mopsus, who lived during the Trojan war. Mopsus, however, was older, having sailed along with the Argonants. And it is said that Battus the Cyrenian composed what is called the Divination of Mopsus. Dorotheus in the first Pandect relates that Mopsus was the disciple of Alcyon and Corone. And Pythagoras the Great always applied his mind to prognostication, and Abaris the Hyperborean, and Aristæas the Proconnesian, and Epimenides the Cretan, who came to Sparta, and Zoroaster the Mede, and Empedocles of Agrigentum, and Phormion the Lacedæmonian; Polyaratus, too, of Thasus, and Empedotimus of Syracuse; and in addition to these, Socrates the Athenian in particular. "For," he says in the Theages, "I am attended by a supernatural intimation, which has been assigned me from a child by divine appointment. This is a voice which, when it comes, prevents what I am about to do, but exhorts never." [2079] And Execestus, the tyrant of the Phocians, wore two enchanted rings, and by the sound which they uttered one against the other determined the proper times for actions. But he died, nevertheless, treacherously murdered, although warned beforehand by the sound, as Aristotle says in the Polity of the Phocians. Of those, too, who at one time lived as men among the Egyptians, but were constituted gods by human opinion, were Hermes the Theban, and Asclepius of Memphis; Tireseus and Manto, again, at Thebes, as Euripides says. Helenus, too, and Laocoön, and OEnone, and Crenus in Ilium. For Crenus, one of the Heraclidæ, is said to have been a noted prophet. Another was Jamus in Elis, from whom came the Jamidæ; and Polyidus at Argos and Megara, who is mentioned by the tragedy. Why enumerate Telemus, who, being a prophet of the Cyclops, predicted to Polyphemus the events of Ulysses' wandering; or Onomacritus at Athens; or Amphiaraus, who campaigned with the seven at Thebes, and is reported to be a generation older than the capture of Troy; or Theoclymenus in Cephalonia, or Telmisus in Caria, or Galeus in Sicily? There are others, too, besides these: Idmon, who was with the Argonauts, Phemonoe of Delphi, Mopsus the son of Apollo and Manto in Pamphylia, and Amphilochus the son of Amphiaraus in Cilicia, Alcmæon among the Acarnanians, Anias in Delos, Aristander of Telmessus, who was along with Alexander. Philochorus also relates in the first book of the work, On Divination, that Orpheus was a seer. And Theopompus, and Ephorus, and Timæus, write of a seer called Orthagoras; as the Samian Pythocles in the fourth book of The Italics writes of Caius Julius Nepos. But some of these "thieves and robbers," as the Scripture says, predicted for the most part from observation and probabilities, as physicians and soothsayers judge from natural signs; and others were excited by demons, or were disturbed by waters, and fumigations, and air of a peculiar kind. But among the Hebrews the prophets were moved by the power and inspiration of God. Before the law, Adam spoke prophetically in respect to the woman, and the naming of the creatures; Noah preached repentance; [2080] Abraham, Isaac, and Jacob gave many clear utterances respecting future and present things. Contemporaneous with the law, Moses and Aaron; and after these prophesied Jesus the son of Nave, Samuel, Gad, Nathan, Achias, Samæas, Jehu, Elias, Michæas, Abdiu, Elisæus, Abbadonai, Amos, Esaias, Osee, Jonas, Joel, Jeremias, Sophonias the son of Buzi, Ezekiel, Urias, Ambacum, Naum, Daniel, Misael, who wrote the syllogisms, Aggai, Zacharias, and the angel among the twelve. These are, in all, five-and-thirty prophets. And of women (for these too prophesied), Sara, and Rebecca, and Mariam, and Debbora, and Olda, i.e., Huldah. Then within the same period John prophesied till the baptism of salvation; [2081] and after the birth of Christ, Anna and Simeon. [2082] For Zacaharias, John's father, is said in the Gospels to have prophesied before his son. Let us then draw up the chronology of the Greeks from Moses. From the birth of Moses to the exodus of the Jews from Egypt, eighty years; and the period down to his death, other forty years. The exodus took place in the time of Inachus, before the wandering of Sothis, [2083] Moses having gone forth from Egypt three hundred and forty-five years before. From the rule of Moses, and from Inachus to the flood of Deucalion, I mean the second inundation, and to the conflagration of Phaethon, which events happened in the time of Crotopus, forty generations are enumerated (three generations being reckoned for a century). From the flood to the conflagration of Ida, and the discovery of iron, and the Idæan Dactyls, are seventy-three years, according to Thrasyllus; and from the conflagration of Ida to the rape of Ganymede, sixty-five years. From this to the expedition of Perseus, when Glaucus established the Isthmian games in honour of Melicerta, fifteen years; and from the expedition of Perseus to the building of Troy, thirty-four years. From this to the voyage of the Argo, sixty-four years. From this to Theseus and the Minotaur, thirty-two years; then to the seven at Thebes, ten years. And to the Olympic contest, which Hercules instituted in honour of Pelops, three years; and to the expedition of the Amazons against Athens, and the rape of Helen by Theseus, nine years. From this to the deification of Hercules, eleven years; then to the rape of Helen by Alexander, four years. From the taking of Troy to the descent of Æneas and the founding of Lavinium, ten years; and to the government of Ascanius, eight years; and to the descent of the Heraclidæ, sixty-one years; and to the Olympiad of Iphitus, three hundred and thirty-eight years. Eratosthenes thus sets down the dates: "From the capture of Troy to the descent of the Heraclidæ, eighty years. From this to the founding of Ionia, sixty years; and the period following to the protectorate of Lycurgus, a hundred and fifty-nine years; and to the first year of the first Olympiad, a hundred and eight years. From which Olympiad to the invasion of Xerxes, two hundred and ninety-seven years; from which to the beginning of the Peloponnesian war, forty-eight years; and to its close, and the defeat of the Athenians, twenty-seven years; and to the battle at Leuctra, thirty-four years; after which to the death of Philip, thirty-five years. And after this to the decease of Alexander, twelve years." Again, from the first Olympiad, some say, to the building of Rome, are comprehended twenty-four years; and after this to the expulsion of the kings, [2084] when consuls were created, about two hundred and forty-three years. And from the taking of Babylon to the death of Alexander, a hundred and eighty-six years. From this to the victory of Augustus, when Antony killed himself at Alexandria, two hundred and ninety-four years, when Augustus was made consul for the fourth time. And from this time to the games which Domitian instituted at Rome, are a hundred and fourteen years; and from the first games to the death of Commodus, a hundred and eleven years. There are some that from Cecrops to Alexander of Macedon reckon a thousand eight hundred and twenty-eight years; and from Demophon, a thousand two hundred and fifty; and from the taking of Troy to the expedition of the Heraclidæ, a hundred and twenty or a hundred and eighty years. From this to the archonship of Evænetus at Athens, in whose time Alexander is said to have marched into Asia, according to Phanias, are seven hundred and fifty years; according to Ephorus, seven hundred and thirty-five; according to Timæus and Clitarchus, eight hundred and twenty; according to Eratosthenes, seven hundred and seventy-four. As also Duris, from the taking of Troy to the march of Alexander into Asia, a thousand years; and from that to the archonship of Hegesias, in whose time Alexander died eleven years. From this date to the reign of Germanicus Claudius Cæsar, three hundred and sixty-five years. From which time the years summed up to the death of Commodus are manifest. After the Grecian period, and in accordance with the dates, as computed by the barbarians, very large intervals are to be assigned. From Adam to the deluge are comprised two thousand one hundred and forty-eight years, four days. From Shem to Abraham, a thousand two hundred and fifty years. From Isaac to the division of the land, six hundred and sixteen years. Then from the judges to Samuel, four hundred and sixty-three years, seven months. And after the judges there were five hundred and seventy-two years, six months, ten days of kings. After which periods, there were two hundred and thirty-five years of the Persian monarchy. Then of the Macedonian, till the death of Antony, three hundred and twelve years and eighteen days. After which time, the empire of the Romans, till the death of Commodus, lasted for two hundred and twenty-two years. Then, from the seventy years' captivity, and the restoration of the people into their own land to the captivity in the time of Vespasian, are comprised four hundred and ten years. Finally, from Vespasian to the death of Commodus, there are ascertained to be one hundred and twenty-one years, six months, and twenty-four days. Demetrius, in his book, On the Kings in Judæa, says that the tribes of Juda, Benjamin, and Levi were not taken captive by Sennacherim; but that there were from this captivity to the last, which Nabuchodonosor made out of Jerusalem, a hundred and twenty-eight years and six months; and from the time that the ten tribes were carried captive from Samaria till Ptolemy the Fourth, were five hundred and seventy-three years, nine months; and from the time that the captivity from Jerusalem took place, three hundred and thirty-eight years and three months. Philo himself set down the kings differently from Demetrius. Besides, Eupolemus, in a similar work, says that all the years from Adam to the fifth year of Ptolemy Demetrius, who reigned twelve years in Egypt, when added, amount to five thousand a hundred and forty-nine; and from the time that Moses brought out the Jews from Egypt to the above-mentioned date, there are, in all, two thousand five hundred and eighty years. And from this time till the consulship in Rome of Caius Domitian and Casian, a hundred and twenty years are computed. Euphorus and many other historians say that there are seventy-five nations and tongues, in consequence of hearing the statement made by Moses: "All the souls that sprang from Jacob, which went down into Egypt, were seventy-five." [2085] According to the true reckoning, there appear to be seventy-two generic dialects, as our Scriptures hand down. The rest of the vulgar tongues are formed by the blending of two, or three, or more dialects. A dialect is a mode of speech which exhibits a character peculiar to a locality, or a mode of speech which exhibits a character peculiar or common to a race. The Greeks say, that among them are five dialects--the Attic, Ionic, Doric, Æolic, and the fifth the Common; and that the languages of the barbarians, which are innumerable, are not called dialects, but tongues. Plato attributes a dialect also to the gods, forming this conjecture mainly from dreams and oracles, and especially from demoniacs, who do not speak their own language or dialect, but that of the demons who have taken possession of them. He thinks also that the irrational creatures have dialects, which those that belong to the same genus understand. [2086] Accordingly, when an elephant falls into the mud and bellows out any other one that is at hand, on seeing what has happened, shortly turns, and brings with him a herd of elephants, and saves the one that has fallen in. It is said also in Libya, that a scorpion, if it does not succeed in stinging a man, goes away and returns with several more; and that, hanging on one to the other like a chain they make in this way the attempt to succeed in their cunning design. The irrational creatures do not make use of an obscure intimation, or hint their meaning by assuming a particular attitude, but, as I think, by a dialect of their own. [2087] And some others say, that if a fish which has been taken escape by breaking the line, no fish of the same kind will be caught in the same place that day. But the first and generic barbarous dialects have terms by nature, since also men confess that prayers uttered in a barbarian tongue are more powerful. And Plato, in the Cratylus, when wishing to interpret pur (fire), says that it is a barbaric term. He testifies, accordingly, that the Phrygians use this term with a slight deviation. And nothing, in my opinion, after these details, need stand in the way of stating the periods of the Roman emperors, in order to the demonstration of the Saviour's birth. Augustus, forty-three years; Tiberius, twenty-two years; Caius, four years; Claudius, fourteen years; Nero, fourteen years; Galba, one year; Vespasian, ten years; Titus, three years; Domitian, fifteen years; Nerva, one year; Trajan, nineteen years; Adrian, twenty-one years; Antoninus, twenty-one years; likewise again, Antoninus and Commodus, thirty-two. In all, from Augustus to Commodus, are two hundred and twenty-two years; and from Adam to the death of Commodus, five thousand seven hundred and eighty-four years, two months, twelve days. Some set down the dates of the Roman emperors thus:-- Caius Julius Cæsar, three years, four months, five days; after him Augustus reigned forty-six years, four months, one day. Then Tiberius, twenty-six years, six months, nineteen days. He was succeeded by Caius Cæsar, who reigned three years, ten months, eight days; and he by Claudius for thirteen years, eight months, twenty-eight days. Nero reigned thirteen years, eight months, twenty-eight days; Galba, seven months and six days; Otho, five months, one day; Vitellius, seven months, one day; Vespasian, eleven years, eleven months, twenty-two days; Titus, two years, two months; Domitian, fifteen years, eight months, five days; Nerva, one year, four months, ten days; Trajan, nineteen years, seven months, ten days; Adrian, twenty years, ten months, twenty-eight days. Antoninus, twenty-two years, three months, and seven days; Marcus Aurelius Antoninus, nineteen years, eleven days; Commodus, twelve years, nine months, fourteen days. From Julius Cæsar, therefore, to the death of Commodus, are two hundred and thirty-six years, six months. And the whole from Romulus, who founded Rome, till the death of Commodus, amounts to nine hundred and fifty-three years, six months. And our Lord was born in the twenty-eighth year, when first the census was ordered to be taken in the reign of Augustus. And to prove that this is true, it is written in the Gospel by Luke as follows: "And in the fifteenth year, in the reign of Tiberius Cæsar, the word of the Lord came to John, the son of Zacharias." And again in the same book: "And Jesus was coming to His baptism, being about thirty years old," [2088] and so on. And that it was necessary for Him to preach only a year, this also is written: [2089] "He hath sent Me to proclaim the acceptable year of the Lord." This both the prophet spake, and the Gospel. Accordingly, in fifteen years of Tiberius and fifteen years of Augustus; so were completed the thirty years till the time He suffered. And from the time that He suffered till the destruction of Jerusalem are forty-two years and three months; and from the destruction of Jerusalem to the death of Commodus, a hundred and twenty-eight years, ten months, and three days. From the birth of Christ, therefore, to the death of Commodus are, in all, a hundred and ninety-four years, one month, thirteen days. And there are those who have determined not only the year of our Lord's birth, but also the day; and they say that it took place in the twenty-eighth year of Augustus, and in the twenty-fifth day of Pachon. And the followers of Basilides hold the day of his baptism as a festival, spending the night before in readings. And they say that it was the fifteenth year of Tiberius Cæsar, the fifteenth day of the month Tubi; and some that it was the eleventh of the same month. And treating of His passion, with very great accuracy, some say that it took place in the sixteenth year of Tiberius, on the twenty-fifth of Phamenoth; and others the twenty-fifth of Pharmuthi and others say that on the nineteenth of Pharmuthi the Saviour suffered. Further, others say that He was born on the twenty-fourth or twenty-fifth of Pharmuthi. [2090] We have still to add to our chronology the following,--I mean the days which Daniel indicates from the desolation of Jerusalem, the seven years and seven months of the reign of Vespasian. For the two years are added to the seventeen months and eighteen days of Otho, and Galba, and Vitellius; and the result is three years and six months, which is "the half of the week," as Daniel the prophet said. For he said that there were two thousand three hundred days from the time that the abomination of Nero stood in the holy city, till its destruction. For thus the declaration, which is subjoined, shows: "How long shall be the vision, the sacrifice taken away, the abomination of desolation, which is given, and the power and the holy place shall be trodden under foot? And he said to him, Till the evening and morning, two thousand three hundred days, and the holy place shall be taken away." [2091] These two thousand three hundred days, then, make six years four months, during the half of which Nero held sway, and it was half a week; and for a half, Vespasian with Otho, Galba, and Vitellius reigned. And on this account Daniel says, "Blessed is he that cometh to the thousand three hundred and thirty-five days." [2092] For up to these days was war, and after them it ceased. And this number is demonstrated from a subsequent chapter, which is as follows: "And from the time of the change of continuation, and of the giving of the abomination of desolation, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and thirty-five days." [2093] Flavius Josephus the Jew, who composed the history of the Jews, computing the periods, says that from Moses to David were five hundred and eighty-five years; from David to the second year of Vespasian, a thousand one hundred and seventy-nine; then from that to the tenth year of Antoninus, seventy-seven. So that from Moses to the tenth year of Antoninus there are, in all, two thousand one hundred and thirty-three years. Of others, counting from Inachus and Moses to the death of Commodus, some say there were three thousand one hundred and forty-two years; and others, two thousand eight hundred and thirty-one years. And in the Gospel according to Matthew, the genealogy which begins with Abraham is continued down to Mary the mother of the Lord. "For," it is said, [2094] "from Abraham to David are fourteen generations; and from David to the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon till Christ are likewise other fourteen generations,"--three mystic intervals completed in six weeks. [2095] __________________________________________________________________ [2031] The deficiencies of the text in this place have been supplied from Eusebius's Chronicles. [2032] i.e., Solon, in his conversation with the Egyptian priests. [2033] polei, "city," is not in Plato. [2034] epombria. [2035] [Theog., 938.] [2036] Chushan-rishathaim; Judg. iii. 8. [2037] Othniel. [2038] Eglon. [2039] Ehud. [2040] Jabin. [2041] Abinoam; Judg. iv. 6. [2042] Sic. Tholeas may be the right reading instead of Boleas. But Judg. x. 1 says Tola, the son of Puah, the son of Dodo. [2043] Ibzan, A. V., Judg. xii. 8; Abaissan, Septuagant. According to Judg. xii. 11, Elon the Zebulonite succeeded Ibzan. [2044] Not mentioned in Scripture. [2045] Sic. [2046] See 1 Kings xiii. 1, 2. The text has epi Roboam, which, if retained, must be translated "in the reign of Roboam." But Jeroboam was probably the original reading. [2047] Asa. [2048] So Lowth corrects the text, which has five. [2049] Supposed to be "son of Oded" or "Adad," i.e., Azarias. [2050] i.e., of Ochozias. [2051] Athalia. [2052] She was slain in the seventh year of her reign. [2053] Not of her brother, but of her son Ahaziah, all of whom she slew except Joash. [2054] Clement is wrong in asserting that Amos the prophet was the father of Isaiah. The names are written differently in Hebrew, though the same in Greek. [2055] By a strange mistake Hosea king of Israel is reckoned among the kings of Judah. [2056] Lev. xxvi. 30. [2057] 2 Kings xxiii. 22. [2058] 2 Kings xxii. 8. [2059] Huldah. [2060] Zephaniah. [2061] o Iosiou, the reading of the text, is probably corrupt. [2062] Josias. [2063] o kai Ioachas, instead of which the text has kai Ioachas. [2064] The names, however, were not the same. The name of the latter was Jehoiachin. The former in Hebrew was written yhvyqym, the latter yhvykyn. By copyists they were often confounded, as here by Clement. [2065] Lowth suplies Iezekiel, which is wanting in the text. [2066] He was a contemporary of Jeremiah, but was killed before the time of Zedekiah by Joachin. Jer. xxvi. 20. [2067] Habakkuk. [2068] Juba. [2069] Malachi, my angel or messenger. [Again, p. 331, infra.] [2070] On account of killing the serpent, as is related in the apocryphal book, "Bel and the Dragon, or Serpent." [2071] Dan. ix. 24-27. [Speaker's Commentary, Excursus, ad locum.] [2072] The text has David. [2073] Hiram or Huram was his name (1 Kings vii. 13, 40). Clement seems to have mistaken the words huper on occuring in the epistle referred to for a proper name. [2074] Such, according to Harpocration, was the title of this work. In the text it is called Trigrammoi. Suidas calls it Triasmoi. [2075] The passage seems incomplete. The bearing of the date of the building of Thasos on the determination of the age of Archilochus, may be, that it was built by Telesiclus his son. [2076] Called so because he sojourned at Athens. His birthplace was Acarnania. [2077] Another reading is Timotheos; Sylburgius conjectures Timoxenos. [2078] The text has Phuto, which Sylburgius conjectures has been changed from Putho. [2079] Plato's Theages, xi. p. 128. [2080] [Not to be lightly passed over. This whole paragraph is of value. Noah is the eighth preacher (2 Pet. ii. 5) of righteousness.] [2081] [The baptism of Jesus as distinguished from the baptism of repetance. John is clearly recognised, here, as of the old dispensation. John iv. 1.] [2082] [It is extraordinary that he fails to mention the blessed virgin and her Magnificat, the earliest Christian hymn; i.e., the first after the incarnation.] [2083] i.e., of Io, the daughter of Inachus. [2084] For Babulonos, Basileon has been substituted. In an old chronologist, as quoted by Clement elsewhere, the latter occurs; and the date of the expulsion of the kings harmonizes with the number of years here given, which that of the destruction of Babylon does not. [2085] Gen. xlvi. 27, Sept. [2086] [This assent to Plato's whim, on the part of our author, is suggestive.] [2087] [This assent to Plato's whim, on the part of our author, is suggestive.] [2088] Luke iii. 1, 2, 23. [2089] [A fair parallel to the amazing traditional statement of Irenæus, and his objection to this very idea, vol. i. p. 391, this series. Isa. lxi. 1, 2.] [2090] [Mosheim, Christ. of First Three Cent., i. 432; and Josephus, Antiquities, ii. 14.] [2091] Dan. viii. 13, 14. [2092] Dan. xii. 12. [2093] Dan. xii. 11, 12. [2094] Matt. i. 17. [2095] [As to our author's chronology, see [36]Elucidation XV., infra.] __________________________________________________________________ Chapter XXII.--On the Greek Translation of the Old Testament. So much for the details respecting dates, as stated variously by many, and as set down by us. It is said that the Scriptures both of the law and of the prophets were translated from the dialect of the Hebrews into the Greek language in the reign of Ptolemy the son of Lagos, or, according to others, of Ptolemy surnamed Philadelphus; Demetrius Phalereus bringing to this task the greatest earnestness, and employing painstaking accuracy on the materials for the translation. For the Macedonians being still in possession of Asia, and the king being ambitious of adorning the library he had at Alexandria with all writings, desired the people of Jerusalem to translate the prophecies they possessed into the Greek dialect. And they being the subjects of the Macedonians, selected from those of highest character among them seventy elders, versed in the Scriptures, and skilled in the Greek dialect, and sent them to him with the divine books. And each having severally translated each prophetic book, and all the translations being compared together, they agreed both in meaning and expression. For it was the counsel of God carried out for the benefit of Grecian ears. It was not alien to the inspiration of God, who gave the prophecy, also to produce the translation, and make it as it were Greek prophecy. Since the Scriptures having perished in the captivity of Nabuchodonosor, Esdras [2096] the Levite, the priest, in the time of Artaxerxes king of the Persians, having become inspired in the exercise of prophecy restored again the whole of the ancient Scriptures. And Aristobulus, in his first book addressed to Philometor, writes in these words: "And Plato followed the laws given to us, and had manifestly studied all that is said in them." And before Demetrius there had been translated by another, previous to the dominion of Alexander and of the Persians, the account of the departure of our countrymen the Hebrews from Egypt, and the fame of all that happened to them, and their taking possession of the land, and the account of the whole code of laws; so that it is perfectly clear that the above-mentioned philosopher derived a great deal from this source, for he was very learned, as also Pythagoras, who transferred many things from our books to his own system of doctrines. And Numenius, the Pythagorean philosopher, expressly writes: "For what is Plato, but Moses speaking in Attic Greek?" This Moses was a theologian and prophet, and as some say, an interpreter of sacred laws. His family, his deeds, and life, are related by the Scriptures themselves, which are worthy of all credit; but have nevertheless to be stated by us also as well as we can. [2097] __________________________________________________________________ [2096] [The work of Ezra, as Clement testifies concerning it, adds immensely to the common ideas of his place in the history of the canon.] [2097] [Concerning the LXX., see cap. vii. p. 308, [37]note 4, supra.] __________________________________________________________________ Chapter XXIII.--The Age, Birth, and Life of Moses. Moses, originally of a Chaldean [2098] family, was born in Egypt, his ancestors having migrated from Babylon into Egypt on account of a protracted famine. Born in the seventh generation, [2099] and having received a royal education, the following are the circumstances of his history. The Hebrews having increased in Egypt to a great multitude, and the king of the country being afraid of insurrection in consequence of their numbers, he ordered all the female children born to the Hebrews to be reared (woman being unfit for war), but the male to be destroyed, being suspicious of stalwart youth. But the child being goodly, his parents nursed him secretly three months, natural affection being too strong for the monarch's cruelty. But at last, dreading lest they should be destroyed along with the child, they made a basket of the papyrus that grew there, put the child in it, and laid it on the banks of the marshy river. The child's sister stood at a distance, and watched what would happen. In this emergency, the king's daughter, who for a long time had not been pregnant, and who longed for a child, came that day to the river to bathe and wash herself; and hearing the child cry, she ordered it to be brought to her; and touched with pity, sought a nurse. At that moment the child's sister ran up, and said that, if she wished, she could procure for her as nurse one of the Hebrew women who had recently had a child. And on her consenting and desiring her to do so, she brought the child's mother to be nurse for a stipulated fee, as if she had been some other person. Thereupon the queen gave the babe the name of Moses, with etymological propriety, from his being drawn out of "the water," [2100] --for the Egyptians call water "mou,"--in which he had been exposed to die. For they call Moses one who "who breathed [on being taken] from the water." It is clear that previously the parents gave a name to the child on his circumcision; and he was called Joachim. And he had a third name in heaven, after his ascension, [2101] as the mystics say--Melchi. Having reached the proper age, he was taught arithmetic, geometry, poetry, harmony, and besides, medicine and music, by those that excelled in these arts among the Egyptians; and besides, the philosophy which is conveyed by symbols, which they point out in the hieroglyphical inscriptions. The rest of the usual course of instruction, Greeks taught him in Egypt as a royal child, as Philo says in his life of Moses. He learned, besides, the literature of the Egyptians, and the knowledge of the heavenly bodies from the Chaldeans and the Egyptians; whence in the Acts [2102] he is said "to have been instructed in all the wisdom of the Egyptians." And Eupolemus, in his book On the Kings in Judea, says that "Moses was the first wise man, and the first that imparted grammar to the Jews, that the Phoenicians received it from the Jews, and the Greeks from the Phoenicians." And betaking himself to their philosophy, [2103] he increased his wisdom, being ardently attached to the training received from his kindred and ancestors, till he struck and slew the Egyptian who wrongfully attacked the Hebrew. And the mystics say that he slew the Egyptian by a word only; as, certainly, Peter in the Acts is related to have slain by speech those who appropriated part of the price of the field, and lied. [2104] And so Artapanus, in his work On the Jews, relates "that Moses, being shut up in custody by Chenephres, king of the Egyptians, on account of the people demanding to be let go from Egypt, the prison being opened by night, by the interposition of God, went forth, and reaching the palace, stood before the king as he slept, and aroused him; and that the latter, struck with what had taken place, bade Moses tell him the name of the God who had sent him; and that he, bending forward, told him in his ear; and that the king on hearing it fell speechless, but being supported by Moses, revived again." And respecting the education of Moses, we shall find a harmonious account in Ezekiel, [2105] the composer of Jewish tragedies in the drama entitled The Exodus. He thus writes in the person of Moses:-- "For, seeing our race abundantly increase, His treacherous snares King Pharaoh 'gainst us laid, And cruelly in brick-kilns some of us, And some, in toilsome works of building, plagued. And towns and towers by toil of ill-starred men He raised. Then to the Hebrew race proclaimed, That each male child should in deep-flowing Nile Be drowned. My mother bore and hid me then Three months (so afterwards she told). Then took, And me adorned with fair array, and placed On the deep sedgy marsh by Nilus bank, While Miriam, my sister, watched afar. Then, with her maids, the daughter of the king, To bathe her beauty in the cleansing stream, Came near, straight saw, and took and raised me up; And knew me for a Hebrew. Miriam My sister to the princess ran, and said, Is it thy pleasure, that I haste and find A nurse for thee to rear this child Among the Hebrew women?' The princess Gave assent. The maiden to her mother sped, And told, who quick appeared. My own Dear mother took me in her arms. Then said The daughter of the king: Nurse me this child, And I will give thee wages.' And my name Moses she called, because she drew and saved Me from the waters on the river's bank. And when the days of childhood had flown by, My mother brought me to the palace where The princess dwelt, after disclosing all About my ancestry, and God's great gifts. In boyhood's years I royal nurture had, And in all princely exercise was trained, As if the princess's very son. But when The circling days had run their course, I left the royal palace." Then, after relating the combat between the Hebrew and the Egyptian, and the burying of the Egyptian in the sand, he says of the other contest:-- "Why strike one feebler than thyself? And he rejoined: Who made thee judge o'er us, Or ruler? Wilt thou slay me, as thou didst Him yesterday? And I in terror said, How is this known?" Then he fled from Egypt and fed sheep, being thus trained beforehand for pastoral rule. For the shepherd's life is a preparation for sovereignty in the case of him who is destined to rule over the peaceful flock of men, as the chase for those who are by nature warlike. Thence God brought him to lead the Hebrews. Then the Egyptians, oft admonished, continued unwise; and the Hebrews were spectators of the calamities that others suffered, learning in safety the power of God. And when the Egyptians gave no heed to the effects of that power, through their foolish infatuation disbelieving, then, as is said, "the children knew" what was done; and the Hebrews afterwards going forth, departed carrying much spoil from the Egyptians, not for avarice, as the cavillers say, for God did not persuade them to covet what belonged to others. But, in the first place, they took wages for the services they had rendered the Egyptians all the time; and then in a way recompensed the Egyptians, by afflicting them in requital as avaricious, by the abstraction of the booty, as they had done the Hebrews by enslaving them. Whether, then, as may be alleged is done in war, they thought it proper, in the exercise of the rights of conquerors, to take away the property of their enemies, as those who have gained the day do from those who are worsted (and there was just cause of hostilities. The Hebrews came as suppliants to the Egyptians on account of famine; and they, reducing their guests to slavery, compelled them to serve them after the manner of captives, giving them no recompense); or as in peace, took the spoil as wages against the will of those who for a long period had given them no recompense, but rather had robbed them, [it is all one.] __________________________________________________________________ [2098] This is the account given by Philo, of whose book on the life of Moses this chapter is an epitome, for the most part in Philo's words. [2099] "He was the seventh in descent from the first, who, being a foreigner, was the founder of the whole Jewish race."--Philo. [2100] [See Ex. ii. 10.] [2101] [Concerning this, see Deut. xxxiii. 5. And as to "mystics," with caution, may be read advantageously, the article "Mysteries," Encyclop. Britann., vol. xxiii. p. 124.] [2102] Acts vii. 22. [2103] Adopting the reading philosophian aixas instead of phusin axas. [2104] Acts v. 1. [2105] [Eusebius, Præp Evang., ix. 4.] __________________________________________________________________ Chapter XXIV.--How Moses Discharged the Part of a Military Leader. Our Moses then is a prophet, a legislator, skilled in military tactics and strategy, a politician, a philosopher. And in what sense he was a prophet, shall be by and by told, when we come to treat of prophecy. Tactics belong to military command, and the ability to command an army is among the attributes of kingly rule. Legislation, again, is also one of the functions of the kingly office, as also judicial authority. Of the kingly office one kind is divine,--that which is according to God and His holy Son, by whom both the good things which are of the earth, and external and perfect felicity too, are supplied. "For," it is said, "seek what is great, and the little things shall be added." [2106] And there is a second kind of royalty, inferior to that administration which is purely rational and divine, which brings to the task of government merely the high mettle of the soul; after which fashion Hercules ruled the Argives, and Alexander the Macedonians. The third kind is what aims after one thing--merely to conquer and overturn; but to turn conquest either to a good or a bad purpose, belongs not to such rule. Such was the aim of the Persians in their campaign against Greece. For, on the one hand, fondness for strife is solely the result of passion, and acquires power solely for the sake of domination; while, on the other, the love of good is characteristic of a soul which uses its high spirit for noble ends. The fourth, the worst of all, is the sovereignty which acts according to the promptings of the passions, as that of Sardanapalus, and those who propose to themselves as their end the gratification of the passions to the utmost. But the instrument of regal sway--the instrument at once of that which overcomes by virtue, and that which does so by force--is the power of managing (or tact). And it varies according to the nature and the material. In the case of arms and of fighting animals the ordering power is the soul and mind, by means animate and inanimate; and in the case of the passions of the soul, which we master by virtue, reason is the ordering power, by affixing the seal of continence and self-restraint, along with holiness, and sound knowledge with truth, making the result of the whole to terminate in piety towards God. For it is wisdom which regulates in the case of those who so practice virtue; and divine things are ordered by wisdom, and human affairs by politics--all things by the kingly faculty. He is a king, then, who governs according to the laws, and possesses the skill to sway willing subjects. Such is the Lord, who receives all who believe on Him and by Him. For the Father has delivered and subjected all to Christ our King, "that at the name of Jesus every knee may bow, of things in heaven, and things in earth, and things under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." [2107] Now, generalship involves three ideas: caution, enterprise, and the union of the two. And each of these consists of three things, acting as they do either by word, or by deeds, or by both together. And all this can be accomplished either by persuasion, or by compulsion, or by inflicting harm in the way of taking vengeance on those who ought to be punished; and this either by doing what is right, or by telling what is untrue, or by telling what is true, or by adopting any of these means conjointly at the same time. Now, the Greeks had the advantage of receiving from Moses all these, and the knowledge of how to make use of each of them. And, for the sake of example, I shall cite one or two instances of leadership. Moses, on leading the people forth, suspecting that the Egyptians would pursue, left the short and direct route, and turned to the desert, and marched mostly by night. For it was another kind of arrangement by which the Hebrews were trained in the great wilderness, and for a protracted time, to belief in the existence of one God alone, being inured by the wise discipline of endurance to which they were subjected. The strategy of Moses, therefore, shows the necessity of discerning what will be of service before the approach of dangers, and so to encounter them. It turned out precisely as he suspected, for the Egyptians pursued with horses and chariots, but were quickly destroyed by the sea breaking on them and overwhelming them with their horses and chariots, so that not a remnant of them was left. Afterwards the pillar of fire, which accompanied them (for it went before them as a guide), conducted the Hebrews by night through an untrodden region, training and bracing them, by toils and hardships, to manliness and endurance, that after their experience of what appeared formidable difficulties, the benefits of the land, to which from the trackless desert he was conducting them, might become apparent. Furthermore, he put to flight and slew the hostile occupants of the land, falling upon them from a desert and rugged line of march (such was the excellence of his generalship). For the taking of the land of those hostile tribes was a work of skill and strategy. Perceiving this, Miltiades, the Athenian general, who conquered the Persians in battle at Marathon, imitated it in the following fashion. Marching over a trackless desert, he led on the Athenians by night, and eluded the barbarians that were set to watch him. For Hippias, who had deserted from the Athenians, conducted the barbarians into Attica, and seized and held the points of vantage, in consequence of having a knowledge of the ground. The task was then to elude Hippias. Whence rightly Miltiades, traversing the desert and attacking by night the Persians commanded by Dates, led his soldiers to victory. But further, when Thrasybulus was bringing back the exiles from Phyla, and wished to elude observation, a pillar became his guide as he marched over a trackless region. To Thrasybulus by night, the sky being moonless and stormy, a fire appeared leading the way, which, having conducted them safely, left them near Munychia, where is now the altar of the light-bringer (Phosphorus). From such an instance, therefore, let our accounts become credible to the Greeks, namely, that it was possible for the omnipotent God to make the pillar of fire, which was their guide on their march, go before the Hebrews by night. It is said also in a certain oracle,-- "A pillar to the Thebans is joy-inspiring Bacchus," from the history of the Hebrews. Also Euripides says, in Antiope,-- "In the chambers within, the herdsman, With chaplet of ivy, pillar of the Evoean god." The pillar indicates that God cannot be portrayed. The pillar of light, too, in addition to its pointing out that God cannot be represented, shows also the stability and the permanent duration of the Deity, and His unchangeable and inexpressible light. Before, then, the invention of the forms of images, the ancients erected pillars, and reverenced them as statues of the Deity. Accordingly, he who composed the Phoronis writes,-- "Callithoe, key-bearer of the Olympian queen: Argive Hera, who first with fillets and with fringes The queen's tall column all around adorned." Further, the author of Europia relates that the statue of Apollo at Delphi was a pillar in these words:-- "That to the god first-fruits and tithes we may On sacred pillars and on lofty column hang." Apollo, interpreted mystically by "privation of many," [2108] means the one God. Well, then, that fire like a pillar, and the fire in the desert, is the symbol of the holy light which passed through from earth and returned again to heaven, by the wood [of the cross], by which also the gift of intellectual vision was bestowed on us. __________________________________________________________________ [2106] Not in Scripture. The reference may be to Matt. vi. 33. [2107] Phil. ii. 10, 11. [2108] a privative, and polloi, many. __________________________________________________________________ Chapter XXV.--Plato an Imitator of Moses in Framing Laws. Plato the philosopher, aided in legislation by the books of Moses, censured the polity of Minos, and that of Lycurgus, as having bravery alone as their aim; while he praised as more seemly the polity which expresses some one thing, and directs according to one precept. For he says that it becomes us to philosophize with strength, and dignity, and wisdom,--holding unalterably the same opinions about the same things, with reference to the dignity of heaven. Accordingly, therefore, he interprets what is in the law, enjoining us to look to one God and to do justly. Of politics, he says there are two kinds,--the department of law, and that of politics, strictly so called. And he refers to the Creator, as the Statesman (ho politikos) by way of eminence, in his book of this name (ho politikos); and those who lead an active and just life, combined with contemplation, he calls statesmen (politikoi). That department of politics which is called "Law," he divides into administrative magnanimity and private good order, which he calls orderliness; and harmony, and sobriety, which are seen when rulers suit their subjects, and subjects are obedient to their rulers; a result which the system of Moses sedulously aims at effecting. Further, that the department of law is founded on generation, that of politics on friendship and consent, Plato, with the aid he received, affirms; and so, coupled with the laws the philosopher in the Epinomis, who knew the course of all generation, which takes place by the instrumentality of the planets; and the other philosopher, Timæus, who was an astronomer and student of the motions of the stars, and of their sympathy and association with one another, he consequently joined to the "polity" (or "republic"). Then, in my opinion, the end both of the statesman, and of him who lives according to the law, is contemplation. It is necessary, therefore, that public affairs should be rightly managed. But to philosophize is best. For he who is wise will live concentrating all his energies on knowledge, directing his life by good deeds, despising the opposite, and following the pursuits which contribute to truth. And the law is not what is decided by law (for what is seen is not vision), nor every opinion (not certainly what is evil). But law is the opinion which is good, and what is good is that which is true, and what is true is that which finds "true being," and attains to it. "He who is," [2109] says Moses, "sent me." In accordance with which, namely, good opinion, some have called law, right reason, which enjoins what is to be done and forbids what is not to be done. __________________________________________________________________ [2109] "I AM," A.V.: Ex. iii. 14. __________________________________________________________________ Chapter XXVI.--Moses Rightly Called a Divine Legislator, And, Though Inferior to Christ, Far Superior to the Great Legislators of the Greeks, Minos and Lycurgus. Whence the law was rightly said to have been given by Moses, being a rule of right and wrong; and we may call it with accuracy the divine ordinance (thesmos [2110] ), inasmuch as it was given by God through Moses. It accordingly conducts to the divine. Paul says: "The law was instituted because of transgressions, till the seed should come, to whom the promise was made." Then, as if in explanation of his meaning, he adds: "But before faith came, we were kept under the law, shut up," manifestly through fear, in consequence of sins, "unto the faith which should afterwards be revealed; so that the law was a schoolmaster to bring us to Christ, that we should be justified by faith." [2111] The true legislator is he who assigns to each department of the soul what is suitable to it and to its operations. Now Moses, to speak comprehensively, was a living law, governed by the benign Word. Accordingly, he furnished a good polity, which is the right discipline of men in social life. He also handled the administration of justice, which is that branch of knowledge which deals with the correction of transgressors in the interests of justice. Co-ordinate with it is the faculty of dealing with punishments, which is a knowledge of the due measure to be observed in punishments. And punishment, in virtue of its being so, is the correction of the soul. In a word, the whole system of Moses is suited for the training of such as are capable of becoming good and noble men, and for hunting out men like them; and this is the art of command. And that wisdom, which is capable of treating rightly those who have been caught by the Word, is legislative wisdom. For it is the property of this wisdom, being most kingly, to possess and use, It is the wise man, therefore, alone whom the philosophers proclaim king, legislator, general, just, holy, God-beloved. And if we discover these qualities in Moses, as shown from the Scriptures themselves, we may, with the most assured persuasion, pronounce Moses to be truly wise. As then we say that it belongs to the shepherd's art to care for the sheep; for so "the good shepherd giveth his life for the sheep;" [2112] so also we shall say that legislation, inasmuch as it presides over and cares for the flock of men, establishes the virtue of men, by fanning into flame, as far as it can, what good there is in humanity. And if the flock figuratively spoken of as belonging to the Lord is nothing but a flock of men, then He Himself is the good Shepherd and Lawgiver of the one flock, "of the sheep who hear Him," the one who cares for them, "seeking," and finding by the law and the word, "that which was lost;" since, in truth, the law is spiritual and leads to felicity. For that which has arisen through the Holy Spirit is spiritual. And he is truly a legislator, who not only announces what is good and noble, but understands it. The law of this man who possesses knowledge is the saving precept; or rather, the law is the precept of knowledge. For the Word is "the power and the wisdom of God." [2113] Again, the expounder of the laws is the same one by whom the law was given; the first expounder of the divine commands, who unveiled the bosom of the Father, the only-begotten Son. Then those who obey the law, since they have some knowledge of Him, cannot disbelieve or be ignorant of the truth. But those who disbelieve, and have shown a repugnance to engage in the works of the law, whoever else may, certainly confess their ignorance of the truth. What, then, is the unbelief of the Greeks? Is it not their unwillingness to believe the truth which declares that the law was divinely given by Moses, whilst they honour Moses in their own writers? They relate that Minos received the laws from Zeus in nine years, by frequenting the cave of Zeus; and Plato, and Aristotle, and Ephorus write that Lycurgus was trained in legislation by going constantly to Apollo at Delphi. Chamæleo of Heraclea, in his book On Drunkenness, and Aristotle in The Polity of Locrians, mention that Zaleucus the Locrian received the laws from Athene. But those who exalt the credit of Greek legislation as far as in them lies, by referring it to a divine source, after the model of Mosaic prophecy, are senseless in not owning the truth, and the archetype of what is related among them. __________________________________________________________________ [2110] From the ancient derivation of this word from theos. [2111] Gal. iii. 19, 23, 24. [2112] John x. 11. [2113] 1 Cor. i. 24. __________________________________________________________________ Chapter XXVII.--The Law, Even in Correcting and Punishing, Aims at the Good of Men. Let no, one then, run down law, as if, on account of the penalty, it were not beautiful and good. For shall he who drives away bodily disease appear a benefactor; and shall not he who attempts to deliver the soul from iniquity, as much more appear a friend, as the soul is a more precious thing than the body? Besides, for the sake of bodily health we submit to incisions, and cauterizations, and medicinal draughts; and he who administers them is called saviour and healer, [2114] even though amputating parts, not from grudge or ill-will towards the patient, but as the principles of the art prescribe, so that the sound parts may not perish along with them, and no one accuses the physician's art of wickedness; and shall we not similarly submit, for the soul's sake, to either banishment, or punishment, or bonds, provided only from unrighteousness we shall attain to righteousness? For the law, in its solicitude for those who obey, trains up to piety, and prescribes what is to be done, and restrains each one from sins, imposing penalties even on lesser sins. But when it sees any one in such a condition as to appear incurable, posting to the last stage of wickedness, then in its solicitude for the rest, that they may not be destroyed by it (just as if amputating a part from the whole body), it condemns such an one to death, as the course most conducive to health. "Being judged by the Lord," says the apostle, "we are chastened, that we may not be condemned with the world." [2115] For the prophet had said before, "Chastening, the Lord hath chastised me, but hath not given me over unto death." [2116] "For in order to teach thee His righteousness," it is said, "He chastised thee and tried thee, and made thee to hunger and thirst in the desert land; that all His statutes and His judgments may be known in thy heart, as I command thee this day; and that thou mayest know in thine heart, that just as if a man were chastising his son, so the Lord our God shall chastise thee." [2117] And to prove that example corrects, he says directly to the purpose: "A clever man, when he seeth the wicked punished, will himself be severely chastised, for the fear of the Lord is the source of wisdom." [2118] But it is the highest and most perfect good, when one is able to lead back any one from the practice of evil to virtue and well-doing, which is the very function of the law. So that, when one fails into any incurable evil,--when taken possession of, for example, by wrong or covetousness,--it will be for his good if he is put to death. For the law is beneficent, being able to make some righteous from unrighteous, if they will only give ear to it, and by releasing others from present evils; for those who have chosen to live temperately and justly, it conducts to immortality. To know the law is characteristic of a good disposition. And again: "Wicked men do not understand the law; but they who seek the Lord shall have understanding in all that is good." [2119] It is essential, certainly, that the providence which manages all, be both supreme and good. For it is the power of both that dispenses salvation--the one correcting by punishment, as supreme, the other showing kindness in the exercise of beneficence, as a benefactor. It is in your power not to be a son of disobedience, but to pass from darkness to life, and lending your ear to wisdom, to be the legal slave of God, in the first instance, and then to become a faithful servant, fearing the Lord God. And if one ascend higher, he is enrolled among the sons. But when "charity covers the multitude of sins," [2120] by the consummation of the blessed hope, then may we welcome him as one who has been enriched in love, and received into the elect adoption, which is called the beloved of God, while he chants the prayer, saying, "Let the Lord be my God." The beneficent action of the law, the apostle showed in the passage relating to the Jews, writing thus: "Behold, thou art called a Jew and restest in the law, and makest thy boast in God, and knowest the will of God, and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them who are in darkness, an instructor of the foolish, a teacher of babes, who hast the form of knowledge and of truth in the law." [2121] For it is admitted that such is the power of the law, although those whose conduct is not according to the law, make a false pretence, as if they lived in the law. "Blessed is the man that hath found wisdom, and the mortal who has seen understanding; for out of its mouth," manifestly Wisdom's, "proceeds righteousness, and it bears law and mercy on its tongue." [2122] For both the law and the Gospel are the energy of one Lord, who is "the power and wisdom of God;" and the terror which the law begets is merciful and in order to salvation. "Let not alms, and faith, and truth fail thee, but hang them around thy neck." [2123] In the same way as Paul, prophecy upbraids the people with not understanding the law. "Destruction and misery are in their ways, and the way of peace have they not known." [2124] "There is no fear of God before their eyes." [2125] "Professing themselves wise, they became fools." [2126] "And we know that the law is good, if a man use it lawfully." [2127] "Desiring to be teachers of the law, they understand," says the apostle, "neither what they say, nor whereof they affirm." [2128] "Now the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned." [2129] __________________________________________________________________ [2114] [So, the Good Physician. Jer. viii. 22.] [2115] 1 Cor. xi. 32. [2116] Ps. cxviii. 18. [2117] Deut. viii. 2, 3, 5. [2118] Prov. xxii. 3, 4. [2119] Prov. xxviii. 5. [2120] 1 Pet. iv. 8. [2121] Rom. ii. 17-20. [2122] Prov. iii. 13, 16. [2123] Prov. iii. 3. [2124] Isa. lix. 7, 8; Rom. iii. 16, 17. [2125] Ps. xxxvi. 1; Rom. iii. 18. [2126] Rom. i. 22. [2127] 1 Tim. i. 8. [2128] 1 Tim. i. 7. [2129] 1 Tim. i. 5. __________________________________________________________________ Chapter XXVIII.--The Fourfold Division of the Mosaic Law. The Mosaic philosophy is accordingly divided into four parts,--into the historic, and that which is specially called the legislative, which two properly belong to an ethical treatise; and the third, that which relates to sacrifice, which belongs to physical science; and the fourth, above all, the department of theology, "vision," [2130] which Plato predicates of the truly great mysteries. And this species Aristotle calls metaphysics. Dialectics, according to Plato, is, as he says in The Statesman, a science devoted to the discovery of the explanation of things. And it is to be acquired by the wise man, not for the sake of saying or doing aught of what we find among men (as the dialecticians, who occupy themselves in sophistry, do), but to be able to say and do, as far as possible, what is pleasing to God. But the true dialectic, being philosophy mixed with truth, by examining things, and testing forces and powers, gradually ascends in relation to the most excellent essence of all, and essays to go beyond to the God of the universe, professing not the knowledge of mortal affairs, but the science of things divine and heavenly; in accordance with which follows a suitable course of practice with respect to words and deeds, even in human affairs. Rightly, therefore, the Scripture, in its desire to make us such dialecticians, exhorts us: "Be ye skilful money-changers" [2131] rejecting some things, but retaining what is good. For this true dialectic is the science which analyses the objects of thought, and shows abstractly and by itself the individual substratum of existences, or the power of dividing things into genera, which descends to their most special properties, and presents each individual object to be contemplated simply such as it is. Wherefore it alone conducts to the true wisdom, which is the divine power which deals with the knowledge of entities as entities, which grasps what is perfect, and is freed from all passion; not without the Saviour, who withdraws, by the divine word, the gloom of ignorance arising from evil training, which had overspread the eye of the soul, and bestows the best of gifts,-- "That we might well know or God or man." [2132] It is He who truly shows how we are to know ourselves. It is He who reveals the Father of the universe to whom He wills, and as far as human nature can comprehend. "For no man knoweth the Son but the Father, nor the Father but the Son, and he to whom the Son shall reveal Him." [2133] Rightly, then, the apostle says that it was by revelation that he knew the mystery: "As I wrote afore in few words, according as ye are able to understand my knowledge in the mystery of Christ." [2134] "According as ye are able," he said, since he knew that some had received milk only, and had not yet received meat, nor even milk simply. The sense of the law is to be taken in three ways, [2135] --either as exhibiting a symbol, or laying down a precept for right conduct, or as uttering a prophecy. But I well know that it belongs to men [of full age] to distinguish and declare these things. For the whole Scripture is not in its meaning a single Myconos, as the proverbial expression has it; but those who hunt after the connection of the divine teaching, must approach it with the utmost perfection of the logical faculty. __________________________________________________________________ [2130] epopteia, the third and highest grade of initation into the mysteries. [2131] A saying not in Scripture; but by several of the ancient Fathers attributed to Christ or an apostle. [Jones, Canon, i. 438.] [2132] "That thou may'st well know whether he be a god or a man."--Homer. [2133] Matt. xi. 27. [2134] Eph. iii. 3, 4. [2135] The text has tetrachos, which is either a mistake for trichos, or belongs to a clause which is wanting. The author asserts the triple sense of Scripture,--the mystic, the moral, and the prophetic. [And thus lays the egg which his pupil Origen was to hatch, and to nurse into a brood of mysticism.] __________________________________________________________________ Chapter XXIX.--The Greeks But Children Compared with the Hebrews. Whence most beautifully the Egyptian priest in Plato said, "O Solon, Solon, you Greeks are always children, not having in your souls a single ancient opinion received through tradition from antiquity. And not one of the Greeks is an old man;" [2136] meaning by old, I suppose, those who know what belongs to the more remote antiquity, that is, our literature; and by young, those who treat of what is more recent and made the subject of study by the Greeks,--things of yesterday and of recent date as if they were old and ancient. Wherefore he added, "and no study hoary with time;" for we, in a kind of barbarous way, deal in homely and rugged metaphor. Those, therefore, whose minds are rightly constituted approach the interpretation utterly destitute of artifice. And of the Greeks, he says that their opinions "differ but little from myths." For neither puerile fables nor stories current among children are fit for listening to. And he called the myths themselves "children," as if the progeny of those, wise in their own conceits among the Greeks, who had but little insight; meaning by the "hoary studies" the truth which was possessed by the barbarians, dating from the highest antiquity. To which expression he opposed the phrase "child fable," censuring the mythical character of the attempts of the moderns, as, like children, having nothing of age in them, and affirming both in common--their fables and their speeches--to be puerile. Divinely, therefore, the power which spoke to Hermas by revelation said, "The visions and revelations are for those who are of double mind, who doubt in their hearts if these things are or are not." [2137] Similarly, also, demonstrations from the resources of erudition, strengthen, confirm, and establish demonstrative reasonings, in so far as men's minds are in a wavering state like young people's. "The good commandment," then, according to the Scripture, "is a lamp, and the law is a light to the path; for instruction corrects the ways of life." [2138] "Law is monarch of all, both of mortals and of immortals," says Pindar. I understand, however, by these words, Him who enacted law. And I regard, as spoken of the God of all, the following utterance of Hesiod, though spoken by the poet at random and not with comprehension:-- "For the Saturnian framed for men this law: Fishes, and beasts, and winged birds may eat Each other, since no rule of right is theirs; But Right (by far the best) to men he gave." Whether, then, it be the law which is connate and natural, or that given afterwards, which is meant, it is certainly of God; and both the law of nature and that of instruction are one. Thus also Plato, in The Statesman, says that the lawgiver is one; and in The Laws, that he who shall understand music is one; teaching by these words that the Word is one, and God is one. And Moses manifestly calls the Lord a covenant: "Behold I am my Covenant with thee," [2139] having previously told him not to seek the covenant in writing. [2140] For it is a covenant which God, the Author of all, makes. For God is called Theos, from thesis (placing), and order or arrangement. And in the Preaching [2141] of Peter you will find the Lord called Law and Word. But at this point, let our first Miscellany [2142] of gnostic notes, according to the true philosophy, come to a close. __________________________________________________________________ __________________________________________________________________ [2136] [Timæus, p. 22, B.--S.] [2137] [See Shepherd of Hermas, i. p. 14, ante. S.] [2138] Prov. vi. 23. [2139] Gen. xvii. 4. "As for me, behold, My convenant is with thee."--A.V. [2140] The allusion here is obscure. The suggestion has been made that it is to ver. 2 of the same chapter, which is thus taken to intimate that the covenant would be verbal, not written. [2141] Referring to an apocryphal book so called. [This book is not cited as Scripture, but (valeat quantum) as containing a saying attributed to St. Peter. Clement quotes it not infrequently. A very full and valuable account of it may be found in Lardner, vol. ii. p. 252, et seqq. Not less valuable is the account given by Jones, On the Canon, vol. i. p. 355. See all Clement's citations, same volume, p. 345, et seqq.] [2142] Stromateus __________________________________________________________________ Elucidations. I. (Purpose of the Stromata [2143] ) The Alexandrian Gnostics were the pestilent outgrowth of pseudo-Platonism; and nobody could comprehend their root-errors, and their branching thorns and thistles, better than Clement. His superiority in philosophy and classical culture was exhibited, therefore, in his writings, as a necessary preliminary. Like a good nautical combatant, his effort was to "get to windward," and so bear down upon the enemy (to use an anachronism) with heavy-shotted broadsides. And we must not blame Clement for his plan of "taking the wind out of their sails," by showing that an eclectic philosophy might be made to harmonize with the Gospel. His plan was that of melting the gold out of divers ores, and throwing the dross away. Pure gold, he argues, is gold wherever it may be found, and even in the purse of "thieves and robbers." So, then, he "takes from them the armour in which they trusted, and divides the spoils." He will not concede to them the name of "Gnostics," but wrests it from them, just as we reclaim the name of "Catholics" from the Tridentine innovators, who have imposed a modern creed (and are constantly adding to it) upon the Latin churches. Here, then, let me quote the Account of Bishop Kaye. He says, "The object of Clement, in composing the Stromata, was to describe the true Gnostic,' or perfect Christian, in order to furnish the believer with a model for his imitation, and to prevent him from being led astray by the representations of the Valentinians and other gnostic sects." ... "Before we proceed to consider his description of the Gnostic, however, it will be necessary briefly to review his opinions respecting the nature and condition of man." Here follows a luminous analysis (occupying pp. 229-238 of Kaye's work), after which he says,-- "The foregoing brief notice of Clement's opinions respecting man, his soul, and his fallen state, appeared necessary as an introduction to the description of the true Gnostic. By gnosis, Clement understood the perfect knowledge of all that relates to God, His nature, and dispensations. He speaks of a twofold knowledge,--one, common to all men, and born of sense; the other, the genuine gnosis, bred from the intellect, the mind, and its reason. This latter is not born with men, but must be gained and by practice formed into a habit. The initiated find its perfection in a loving mysticism, which this never-failing love makes lasting." So, further, this learned analyst, not blindly, but always with scientific conscience and judicial impartiality, expounds his author; and, without some such guide, I despair of securing the real interest of the youthful student. Butler's Analogy and Aristotle's Ethics are always analyzed for learners, by editors of their works; and hence I have ventured to direct attention to this "guide, philosopher, and friend" of my own inquiries. [2144] II. (Pantænus and His School. [2145] ) The catechetical school at Alexandria was already ancient; for Eusebius describes it as ex archaiou ethousand St. Jerome dates its origin from the first planting of Christianity. Many things conspired to make this city the very head of Catholic Christendom, at this time; for the whole East centred here, and the East was Christendom while the West was yet a missionary field almost entirely. Demetrius, then bishop, at the times with which we are now concerned, sent Pantænus to convert the Hindoos, and, whatever his success or failure there, he brought back reports that Christians were there before him, the offspring of St. Bartholomew's preaching; and, in proof thereof, he brought with him a copy of St. Matthew's Gospel in the Hebrew tongue [2146] which became one of the treasures of the church on the Nile. But it deserves note, that, because of the learning concentrated in this place, the bishops of Alexandria were, from the beginning, the great authorities as to the Easter cycle and the annual computation of Easter, which new created the science of astronomy as one result. The Council of Nice, in settling the laws for the observance of the Feast of the Resurrection, extended the function of the Alexandrian See in this respect; for it was charged with the duty of giving notice of the day when Easter should fall every year, to all the churches. And easily might an ambitious primate of Egypt have imagined himself superior to all other bishops at that time; for, as Bingham observes, [2147] he was the greatest in the world, "for the absoluteness of his power, and the extent of his jurisdiction." And this greatness of Alexandria was ancient, we must remember, at the Nicene epoch; for their celebrated canon (VI.) reads, "Let ancient customs prevail; so that in Egypt, Lybia, and Pentapolis, the Bishop of Alexandria shall have power over all these." Similar powers and privileges, over their own regions, were recognised in Rome and Antioch. III. (Tradition. [2148] ) The apostles distinguish between vain traditions of the Jews, and their own Christian paradoseisthe tradita apostolica (2 Tim. i. 13, 14; 2 Tim. ii. 2; 1 Cor. xi. 2; 2 Thess. iii. 6; 1 Cor. v. 8; 1 Cor. xvi. 2). Among these were (1) the authentication of their own Scriptures; (2) certain "forms of sound words," afterwards digested into liturgies; (3) the rules for celebrating the Lord's Supper, and of administering baptism; (4) the Christian Passover and the weekly Lord's Day; (5) the Jewish Sabbath and ordinances, how far to be respected while the temple yet stood; (6) the kiss of charity, and other observances of public worship; (7) the agapæ, the rules about widows, etc. In some degree these were the secret of the Church, with which "strangers intermeddled not" lawfully. The Lord's Supper was celebrated after the catechumens and mere hearers had withdrawn, and nobody was suffered to be present without receiving the sacrament. But, after the conversion of the empire, the canons and constitutions universally dispersed made public all these tradita; and the liturgies also were everywhere made known. It is idle, therefore, to shelter under theories of the Disciplina Arcani, those Middle-Age inventions, of which antiquity shows no trace but in many ways contradicts emphatically; e.g., the Eucharist, celebrated after the withdrawal of the non-communicants, and received, in both kinds, by all present, cannot be pleaded as the "secret" which justifies a ceremony in an unknown tongue and otherwise utterly different; in which the priest alone partakes, in which the cup is denied to the laity and which is exhibited with great pomp before all comers with no general participation. IV. (Esoteric Doctrine. [2149] ) Early Christians, according to Clement, taught to all alike, (1) all things necessary to salvation, (2) all the whole Scriptures, and (3) all the apostolic traditions. This is evident from passages noted here and hereafter. But, in the presence of the heathen, they remembered our Lord's words, and were careful not "to cast pearls before swine." Like St. Paul before Felix, they "reasoned of righteousness, temperance, and judgment to come," when dealing with men who knew not God, preaching Christ to them in a practical way. In their instructions to the churches, they were able to say with the same apostle, "I am pure from the blood of all men, for I have not shunned to declare unto you all the counsel of God." Yet, even in the Church, they fed babes with milk, and the more intelligent with the meat of God's word. What that meat was, we discover in the Stromata, when our author defines the true Gnostic, who follows whithersoever God leads him in the divinely inspired Scriptures. He recognises many who merely taste the Scriptures as believers; but the true Gnostic is a gnomon of truth, an index to others of the whole knowledge of Christ. What we teach children in the Sunday school, and what we teach young men in the theological seminary, must illustrate the two ideas; the same truths to babes in element, but to men in all their bearings and relations. The defenders of the modern creed of Pius the Fourth (a.d. 1564), finding no authority in Holy Scripture for most of its peculiarities, which are all imposed as requisite to salvation as if it were the Apostles' Creed itself, endeavour to support them, by asserting that they belonged to the secret teaching of the early Church, of which they claim Clement as a witness. But the fallacy is obvious. Either they were thus secreted, or they were not. If not, as is most evident (because they contradict what was openly professed), then no ground for the pretence. But suppose they were, what follows? Such secrets were no part of the faith, and could not become so at a later period. If they were kept secret by the new theologians, and taught to "Gnostics" only, they would still be without primitive example, but might be less objectionable. But, no! they are imposed upon all, as if part of the ancient creeds; imposed, as if articles of the Catholic faith, on the most illiterate peasant, whose mere doubt as to any of them excludes him from the Church here, and from salvation hereafter. Such, then, is a fatal departure from Catholic orthodoxy and the traditions of the ancients. The whole system is a novelty, and the product of the most barren and corrupt period of Occidental history. The Church, as Clement shows, never made any secret of any article of the Christian faith; and, as soon as she was free from persecution, the whole testimony of the Ante-Nicene Fathers was summed up in the Nicæno-Constantinopolitan Confession. This only is the Catholic faith, and the council forbade any additions thereto, in the way of a symbol. See Professor Shedd's Christian Doctrine, vol. ii. p. 438. Ed. 1864, New York. V. (p. 302, [38]note 9, Elucidation III., continued.) This is a valuable passage for the illustration of our author's views of the nature of tradition, (kata ton semnon tes paradoseos kanona as a canon "from the creation of the world;" a tradition preluding the tradition of true knowledge; a divine mystery preparing for the knowledge of mysteries,--clearing the ground from thorns and weeds, beforehand, so that the seed of the Word may not be choked. Now, in this tradition, he includes a true idea of Gentilism as well as of the Hebrew Church and its covenant relations; in short, whatever a Christian scholar is obliged to learn from "Antiquities" and "Introductions" and "Bible Dictionaries," authenticated by universal and orthodox approbation. These are the providential provisions of the Divine OEconomy, for the communication of truth. Dr. Watts has a sermon on the Inward Witness to Christianity, which I find quoted by Vicesimus Knox (Works, vol. vii. p. 73, et seqq.) in a choice passage that forcibly expands and expounds some of Clement's suggestions, though without referring to our author. VI. (Justification, p. 305 [39]note 7.) Without reference to my own views on this great subject, and desiring merely to illustrate our author, it shall suffice to remark, here, that to suppose that Clement uses the word technically, as we now use the language of the schools and of post-Reformation theologians, would hopelessly confuse the argument of our author. It is clear that he has no idea of any justification apart from the merits of Christ: but he uses the term loosely to express his idea, that as the Law led the Hebrews to the great Healer, who rose from the dead for our justification, in that sense, and in no other, the truth that was to be found in Greek Philosophy, although a minimum, did the same for heathen who loved truth, and followed it so far as they knew. Whether his views even in this were correct, it would not become me, here, to express any opinion. (See below, Elucidation XIV.) VII. (Philosophy, p. 305, [40]note 8.) It is so important to grasp just what our author understands by this "philosophy," that I had designed to introduce, here, a long passage from Bishop Kaye's lucid exposition. Finding, however, that these elucidations are already, perhaps, over multiplied, I content myself with a reference to his Account, etc. (pp. 118-121). VIII. (Overflow of the Spirit, p. 306, [41]note 1.) Here, again, I wished to introduce textual citations from several eminent authors: I content myself with a very short one from Kaye, to illustrate the intricacy, not to say the contradictory character, of some of Clement's positions as to the extent of grace bestowed on the heathen. "Clement says that an act, to be right, must be done through the love of God. He says that every action of the heathen is sinful, since it is not sufficient that an action is right: its object or aim must also be right" (Account, etc., p. 426). For a most interesting, but I venture to think overdrawn, statement of St. Paul's position as to heathen "wisdom," etc., see Farrar's Life of St. Paul (p. 20, et seqq., ed. New York). Without relying on this popular author, I cannot but refer the reader to his Hulsean Lecture (1870, p. 135, et seqq.). IX. (Faith without Learning, p. 307, [42]note 5.) The compassion of Christ for poverty, misery, for childhood, and for ignorance, is everywhere illustrated in Holy Scripture; and faith, even "as a grain of mustard seed," is magnified, accordingly, in the infinite love of his teaching. Again I am willing to refer to Farrar (though I read him always with something between the lines, before I can adopt his sweeping generalizations) for a fine passage, I should quote entire, did space permit (The Witness of History to Christ, p. 172, ed. London, 1872). See also the noble sermon of Jeremy Taylor on John vii. 17 (Works, vol. ii. p. 53, ed. Bohn, 1844). X. (The Open Secret, p. 313, [43]note 3.) The esoteric system of Clement is here expounded in few words: there is nothing in it which may not be proclaimed from the house-tops, for all who have ears to hear. It is the mere swine (with seed-pickers and jack-daws, the spermologoi of the Athenians) who must be denied the pearls of gnostic truth. And this, on the same merciful principle on which the Master was silent before Pilate, and turned away from cities where they were not prepared to receive his message. XI. (Bodily Purity, p. 317, [44]note 1.) From a familiar quotation, I have often argued that the fine instinct of a woman, even among heathen, enforces a true idea: "If from her husband's bed, as soon as she has bathed: if from adulterous commerce, not at all." This is afterwards noted by our author; [2150] but it is extraordinary to find the mind of the great missionary to our Saxon forefathers, troubled about such questions, even in the seventh century. I have less admiration for the elaborate answers of the great Patriarch of Rome (Gregory), to the scrupulous inquiries of Augustine, than for the instinctive and aphoristic wisdom of poor Theano, in all the darkness of her heathenism. (See Ven. Bede, Eccles. Hist., book i. cap. 27, p. 131. Works, ed. London, 1843.) XII. (Clement's View of Philosophy, p. 318, [45]note 4.) I note the concluding words of this chapter (xvi.), as epitomizing the whole of what Clement means to say on this great subject; and, for more, see the Elucidation infra, on Justification. XIII. (The Ecstacy of Sibyl, etc., p. 319, [46]note 3.) No need to quote Virgil's description (Æneid, vi. 46, with Heyne's references in Excursus V.); but I would compare with his picture of Sibylline inspiration, that of Balaam (Numbers 24:3, 4, 15, 16), and leave with the student an inquiry, how far we may credit to a divine motion, the oracles of the heathen, i.e., some of them. I wish to refer the student, also, as to a valuable bit of introductory learning, to the essay of Isaac Casaubon (Exercitationes ad Baronii Prolegom., pp. 65-85, ed. Genevæ, 1663). XIV. (Justification, p. 323, [47]note 2.) Casaubon, in the work just quoted above (Exercitat., i.) examines this passage of our author, and others, comparing them with passages from St. Chrysostom and St. Augustine, and with Justin Martyr (see vol. i. p. 178, this series, cap. 46). Bishop Kaye (p. 428) justly remarks: "The apparent incorrectness of Clement's language arises from not making that clear distinction which the controversies at the time of the Reformation introduced." The word "incorrectness," though for myself I do not object to it, might be said "to beg the question;" and hence I should prefer to leave it open to the divers views of readers, by speaking, rather, of his lack of precision in the use of a term not then defined with theological delicacy of statement. XV. (Chronology, p. 334, [48]note 5.) Here an invaluable work for comparison and reference must be consulted by the student; viz., the Chronicon of Julius Africanus, in Routh's Reliquiæ (tom ii. p. 220, et seqq.), with learned annotations, in which (e.g., p. 491) Clement's work is cited. Africanus took up chronological science in the imperfect state where it was left by Clement, with whom he was partially contemporary; for he was Bishop of Emmaus in Palestine (called also Nicopolis), and composed his fine books of chronological history, under Marcus Aurelius. [2151] On the Alexandrian era consult a paragraph in Encyc. Britannica (vol. v. p. 714). It was adopted for Christian computation, after Africanus. See Eusebius (book vi. cap. 31), and compare (this volume, p. 85) what is said of Theophilus of Antioch, by Abp. Usher. [2152] __________________________________________________________________ [2143] Book i. cap. i. p. 299, note 1. [2144] Ed. Rivingtons, London, 1835. [2145] Book i. cap. i. p. 301, [49]note 9. [2146] See Jones, On the Canon, vol. iii. p. 44 [2147] Antiquities, vol. i. p. 66, ed. Bohn. [2148] Book i. cap. i. p. 301, [50]note 10. [2149] Book i. cap. i. p. 302, [51]note 5. [2150] p. 428, infra. [2151] See also Fragments, p. 164, vol. ix. this series, Edin. Edition. [2152] For matters further pertaining to Clement, consult Routh, i. 140, i. 148, i. 127, i. 169, ii. 59 (Eusebius, vi. 13), ii. 165, 167, 168, 171-172, 179, 307, 416, 491. __________________________________________________________________ __________________________________________________________________ The Stromata, or Miscellanies. Book II. __________________________________________________________________ Chapter I.--Introductory. [2153] As Scripture has called the Greeks pilferers of the Barbarian [2154] philosophy, it will next have to be considered how this may be briefly demonstrated. For we shall not only show that they have imitated and copied the marvels recorded in our books; but we shall prove, besides, that they have plagiarized and falsified (our writings being, as we have shown, older) the chief dogmas they hold, both on faith and knowledge and science, and hope and love, and also on repentance and temperance and the fear of God,--a whole swarm, verily, of the virtues of truth. Whatever the explication necessary on the point in hand shall demand, shall be embraced, and especially what is occult in the barbarian philosophy, the department of symbol and enigma; which those who have subjected the teaching of the ancients to systematic philosophic study have affected, as being in the highest degree serviceable, nay, absolutely necessary to the knowledge of truth. In addition, it will in my opinion form an appropriate sequel to defend those tenets, on account of which the Greeks assail us, making use of a few Scriptures, if perchance the Jew also may listen [2155] and be able quietly to turn from what he has believed to Him on whom he has not believed. The ingenuous among the philosophers will then with propriety be taken up in a friendly exposure both of their life and of the discovery of new dogmas, not in the way of our avenging ourselves on our detractors (for that is far from being the case with those who have learned to bless those who curse, even though they needlessly discharge on us words of blasphemy), but with a view to their conversion; if by any means these adepts in wisdom may feel ashamed, being brought to their senses by barbarian demonstration; so as to be able, although late, to see clearly of what sort are the intellectual acquisitions for which they make pilgrimages over the seas. Those they have stolen are to be pointed out, that we may thereby pull down their conceit; and of those on the discovery of which through investigation they plume themselves, the refutation will be furnished. By consequence, also we must treat of what is called the curriculum of study--how far it is serviceable; [2156] and of astrology, and mathematics, and magic, and sorcery. For all the Greeks boast of these as the highest sciences. "He who reproves boldly is a peacemaker." [2157] We have often said already that we have neither practiced nor do we study the expressing ourselves in pure Greek; for this suits those who seduce the multitude from the truth. But true philosophic demonstration will contribute to the profit not of the listeners' tongues, but of their minds. And, in my opinion, he who is solicitous about truth ought not to frame his language with artfulness and care, but only to try to express his meaning as he best can. For those who are particular about words, and devote their time to them, miss the things. [2158] It is a feat fit for the gardener to pluck without injury the rose that is growing among the thorns; and for the craftsman to find out the pearl buried in the oyster's flesh. And they say that fowls have flesh of the most agreeable quality, when, through not being supplied with abundance of food, they pick their sustenance with difficulty, scraping with their feet. If any one, then, speculating on what is similar, wants to arrive [2159] at the truth [that is] in the numerous Greek plausibilities, like the real face beneath masks, he will hunt it out with much pains. For the power that appeared in the vision to Hermas said, "Whatever may be revealed to you, shall be revealed." [2160] __________________________________________________________________ [2153] ["The Epistles of the New Testament have all a particular reference to the condition and usages of the Christian world at the time they were written. Therefore as they cannot be thoroughly understood, unless that condition and those usages are known and attended to, so futher, though they be known, yet if they be discontinued or changed ... references to such circumstances, now ceased or altered, cannot, at this time, be urged in that manner and with that force which they were to the primitive Christians." This quotation from one of Bishop Butler's Ethical Sermons has many bearings on the study of our author; but the sermon itself, with its sequel, On Human Nature, may well be read in connection with the Stromata. See Butler, Ethical Discourses, p. 77. Philadelphia, 1855.] [2154] Referring in particular to the Jews. [2155] [Col. iv. 6.] [2156] The text reads achrestos: Sylburg prefers the reading euchrestos. [2157] Prov. x. 10, Septuagint. [2158] [diadidraskei ta pragmata. A truly Platonic thrust at sophistical rhetoricians.] [2159] deileluthenai, suggested by Sylb. As more suitable than the dialelethenai of the text. [2160] Hermas--close of third vision, [cap. 13. p. 17, supra.] __________________________________________________________________ Chapter II.--The Knowledge of God Can Be Attained Only Through Faith. "Be not elated on account of thy wisdom," say the Proverbs. "In all thy ways acknowledge her, that she may direct thy ways, and that thy foot may not stumble." By these remarks he means to show that our deeds ought to be conformable to reason, and to manifest further that we ought to select and possess what is useful out of all culture. Now the ways of wisdom are various that lead right to the way of truth. Faith is the way. "Thy foot shall not stumble" is said with reference to some who seem to oppose the one divine administration of Providence. Whence it is added, "Be not wise in thine own eyes," according to the impious ideas which revolt against the administration of God. "But fear God," who alone is powerful. Whence it follows as a consequence that we are not to oppose God. The sequel especially teaches clearly, that "the fear of God is departure from evil;" for it is said, "and depart from all evil." Such is the discipline of wisdom ("for whom the Lord loveth He chastens" [2161] ), causing pain in order to produce understanding, and restoring to peace and immortality. Accordingly, the Barbarian philosophy, which we follow, is in reality perfect and true. And so it is said in the book of Wisdom: "For He hath given me the unerring knowledge of things that exist, to know the constitution of the word," and so forth, down to "and the virtues of roots." Among all these he comprehends natural science, which treats of all the phenomena in the world of sense. And in continuation, he alludes also to intellectual objects in what he subjoins: "And what is hidden or manifest I know; for Wisdom, the artificer of all things, taught me." [2162] You have, in brief, the professed aim of our philosophy; and the learning of these branches, when pursued with right course of conduct, leads through Wisdom, the artificer of all things, to the Ruler of all,--a Being difficult to grasp and apprehend, ever receding and withdrawing from him who pursues. But He who is far off has--oh ineffable marvel!--come very near. "I am a God that draws near," says the Lord. He is in essence remote; "for how is it that what is begotten can have approached the Unbegotten?" But He is very near in virtue of that power which holds all things in its embrace. "Shall one do aught in secret, and I see him not?" [2163] For the power of God is always present, in contact with us, in the exercise of inspection, of beneficence, of instruction. Whence Moses, persuaded that God is not to be known by human wisdom, said, "Show me Thy glory;" [2164] and into the thick darkness where God's voice was, pressed to enter--that is, into the inaccessible and invisible ideas respecting Existence. For God is not in darkness or in place, but above both space and time, and qualities of objects. Wherefore neither is He at any time in a part, either as containing or as contained, either by limitation or by section. "For what house will ye build to Me?" saith the Lord. [2165] Nay, He has not even built one for Himself, since He cannot be contained. And though heaven be called His throne, not even thus is He contained, but He rests delighted in the creation. It is clear, then, that the truth has been hidden from us; and if that has been already shown by one example, we shall establish it a little after by several more. How entirely worthy of approbation are they who are both willing to learn, and able, according to Solomon, "to know wisdom and instruction, and to perceive the words of wisdom, to receive knotty words, and to perceive true righteousness," there being another [righteousness as well], not according to the truth, taught by the Greek laws, and by the rest of the philosophers. "And to direct judgments," it is said--not those of the bench, but he means that we must preserve sound and free of error the judicial faculty which is within us--"That I may give subtlety to the simple, to the young man sense and understanding." [2166] "For the wise man," who has been persuaded to obey the commandments, "having heard these things, will become wiser" by knowledge; and "the intelligent man will acquire rule, and will understand a parable and a dark word, the sayings and enigmas of the wise." [2167] For it is not spurious words which those inspired by God and those who are gained over by them adduce, nor is it snares in which the most of the sophists entangle the young, spending their time on nought true. But those who possess the Holy Spirit "search the deep things of God," [2168] --that is, grasp the secret that is in the prophecies. "To impart of holy things to the dogs" is forbidden, so long as they remain beasts. For never ought those who are envious and perturbed, and still infidel in conduct, shameless in barking at investigation, to dip in the divine and clear stream of the living water. "Let not the waters of thy fountain overflow, and let thy waters spread over thine own streets." [2169] For it is not many who understand such things as they fall in with; or know them even after learning them, though they think they do, according to the worthy Heraclitus. Does not even he seem to thee to censure those who believe not? "Now my just one shall live by faith," [2170] the prophet said. And another prophet also says, "Except ye believe, neither shall ye understand." [2171] For how ever could the soul admit the transcendental contemplation of such themes, while unbelief respecting what was to be learned struggled within? But faith, which the Greeks disparage, deeming it futile and barbarous, is a voluntary preconception, [2172] the assent of piety--"the subject of things hoped for, the evidence of things not seen," according to the divine apostle. "For hereby," pre-eminently, "the elders obtained a good report. But without faith it is impossible to please God." [2173] Others have defined faith to be a uniting assent to an unseen object, as certainly the proof of an unknown thing is an evident assent. If then it be choice, being desirous of something, the desire is in this instance intellectual. And since choice is the beginning of action, faith is discovered to be the beginning of action, being the foundation of rational choice in the case of any one who exhibits to himself the previous demonstration through faith. Voluntarily to follow what is useful, is the first principle of understanding. Unswerving choice, then, gives considerable momentum in the direction of knowledge. The exercise of faith directly becomes knowledge, reposing on a sure foundation. Knowledge, accordingly, is defined by the sons of the philosophers as a habit, which cannot be overthrown by reason. Is there any other true condition such as this, except piety, of which alone the Word is teacher? [2174] I think not. Theophrastus says that sensation is the root of faith. For from it the rudimentary principles extend to the reason that is in us, and the understanding. He who believeth then the divine Scriptures with sure judgment, receives in the voice of God, who bestowed the Scripture, a demonstration that cannot be impugned. Faith, then, is not established by demonstration. "Blessed therefore those who, not having seen, yet have believed." [2175] The Siren's songs, exhibiting a power above human, fascinated those that came near, conciliating them, almost against their will, to the reception of what was said. __________________________________________________________________ [2161] Prov. iii. 5, 6, 7, 12, 23. [2162] Wisd. vii. 17, 20, 21, 22. [2163] Jer. xxiii. 23, 24. [2164] Ex. xxxiii. 18. [2165] Isa. lxvi. 1. [2166] ennoian, not eunoian, as in the text. [2167] Prov. i. 2-6. [2168] 1 Cor. ii. 10. [2169] Prov. v. 16. [2170] Hab. ii. 4. [2171] Isa. vii. 9. [2172] Or anticipation, prolepsis. [2173] Heb. xi. 1, 2, 6. [2174] Adopting Lowth's conjecture of supplying plen before theosebeias. [2175] John xx. 29. [Note this definition of true knowledge, followed by an appeal to the Scriptures as infallible teaching. No need to say that no other infallibility is ever hinted, or dreamed of, by Clement.] __________________________________________________________________ Chapter III.--Faith Not a Product of Nature. Now the followers of Basilides regard faith as natural, as they also refer it to choice, [representing it] as finding ideas by intellectual comprehension without demonstration; while the followers of Valentinus assign faith to us, the simple, but will have it that knowledge springs up in their own selves (who are saved by nature) through the advantage of a germ of superior excellence, saying that it is as far removed from faith as [2176] the spiritual is from the animal. Further, the followers of Basilides say that faith as well as choice is proper according to every interval; and that in consequence of the supramundane selection mundane faith accompanies all nature, and that the free gift of faith is comformable to the hope of each. Faith, then, is no longer the direct result of free choice, if it is a natural advantage. Nor will he who has not believed, not being the author [of his unbelief], meet with a due recompense; and he that has believed is not the cause [of his belief]. And the entire peculiarity and difference of belief and unbelief will not fall under either praise or censure, if we reflect rightly, since there attaches to it the antecedent natural necessity proceeding from the Almighty. And if we are pulled like inanimate things by the puppet-strings of natural powers, willingness [2177] and unwillingness, and impulse, which is the antecedent of both, are mere redundancies. And for my part, I am utterly incapable of conceiving such an animal as has its appetencies, which are moved by external causes, under the dominion of necessity. And what place is there any longer for the repentance of him who was once an unbeliever, through which comes forgiveness of sins? So that neither is baptism rational, nor the blessed seal, [2178] nor the Son, nor the Father. But God, as I think, turns out to be the distribution to men of natural powers, which has not as the foundation of salvation voluntary faith. __________________________________________________________________ [2176] The text reads e: but Sylb. suggests he, which we have adopted. [2177] kai to hekousion is supplied as required by the sense. The text has akousion only, for which Lowth proposes to read hekousion. [2178] Either baptism or the imposition of hands after baptism. [For an almost pontifical decision as to this whole matter, with a very just eulogy of the German (Lutheran) confirmation-office, see Bunsen, Hippol., iii. pp. 214, 369.] __________________________________________________________________ Chapter IV.--Faith the Foundation of All Knowledge. But we, who have heard by the Scriptures that self-determining choice and refusal have been given by the Lord to men, rest in the infallible criterion of faith, manifesting a willing spirit, since we have chosen life and believe God through His voice. And he who has believed the Word knows the matter to be true; for the Word is truth. But he who has disbelieved Him that speaks, has disbelieved God. "By faith we understand that the worlds were framed by the word of God, so that what is seen was not made of things which appear," says the apostle. "By faith Abel offered to God a fuller sacrifice than Cain, by which he received testimony that he was righteous, God giving testimony to him respecting his gifts; and by it he, being dead, yet speaketh," and so forth, down to "than enjoy the pleasures of sin for a season." [2179] Faith having, therefore, justified these before the law, made them heirs of the divine promise. Why then should I review and adduce any further testimonies of faith from the history in our hands? "For the time would fail me were I to tell of Gideon, Barak, Samson, Jephtha, David, and Samuel, and the prophets," and what follows. [2180] Now, inasmuch as there are four things in which the truth resides--Sensation, Understanding, Knowledge, Opinion,--intellectual apprehension is first in the order of nature; but in our case, and in relation to ourselves, Sensation is first, and of Sensation and Understanding the essence of Knowledge is formed; and evidence is common to Understanding and Sensation. Well, Sensation is the ladder to Knowledge; while Faith, advancing over the pathway of the objects of sense, leaves Opinion behind, and speeds to things free of deception, and reposes in the truth. Should one say that Knowledge is founded on demonstration by a process of reasoning, let him hear that first principles are incapable of demonstration; for they are known neither by art nor sagacity. For the latter is conversant about objects that are susceptible of change, while the former is practical solely, and not theoretical. [2181] Hence it is thought that the first cause of the universe can be apprehended by faith alone. For all knowledge is capable of being taught; and what is capable of being taught is founded on what is known before. But the first cause of the universe was not previously known to the Greeks; neither, accordingly, to Thales, who came to the conclusion that water was the first cause; nor to the other natural philosophers who succeeded him, since it was Anaxagoras who was the first who assigned to Mind the supremacy over material things. But not even he preserved the dignity suited to the efficient cause, describing as he did certain silly vortices, together with the inertia and even foolishness of Mind. Wherefore also the Word says, "Call no man master on earth." [2182] For knowledge is a state of mind that results from demonstration; but faith is a grace which from what is indemonstrable conducts to what is universal and simple, what is neither with matter, nor matter, nor under matter. But those who believe not, as to be expected, drag all down from heaven, and the region of the invisible, to earth, "absolutely grasping with their hands rocks and oaks," according to Plato. For, clinging to all such things, they asseverate that that alone exists which can be touched and handled, defining body and essence to be identical: disputing against themselves, they very piously defend the existence of certain intellectual and bodiless forms descending somewhere from above from the invisible world, vehemently maintaining that there is a true essence. "Lo, I make new things," saith the Word, "which eye hath not seen, nor ear heard, nor hath it entered into the heart of man." [2183] With a new eye, a new ear, a new heart, whatever can be seen and heard is to be apprehended, by the faith and understanding of the disciples of the Lord, who speak, hear, and act spiritually. For there is genuine coin, and other that is spurious; which no less deceives unprofessionals, that it does not the money-changers; who know through having learned how to separate and distinguish what has a false stamp from what is genuine. So the money-changer only says to the unprofessional man that the coin is counterfeit. But the reason why, only the banker's apprentice, and he that is trained to this department, learns. Now Aristotle says that the judgment which follows knowledge is in truth faith. Accordingly, faith is something superior to knowledge, and is its criterion. Conjecture, which is only a feeble supposition, counterfeits faith; as the flatterer counterfeits a friend, and the wolf the dog. And as the workman sees that by learning certain things he becomes an artificer, and the helmsman by being instructed in the art will be able to steer; he does not regard the mere wishing to become excellent and good enough, but he must learn it by the exercise of obedience. But to obey the Word, whom we call Instructor, is to believe Him, going against Him in nothing. For how can we take up a position of hostility to God? Knowledge, accordingly, is characterized by faith; and faith, by a kind of divine mutual and reciprocal correspondence, becomes characterized by knowledge. Epicurus, too, who very greatly preferred pleasure to truth, supposes faith to be a preconception of the mind; and defines preconception to be a grasping at something evident, and at the clear understanding of the thing; and asserts that, without preconception, no one can either inquire, or doubt, or judge, or even argue. How can one, without a preconceived idea of what he is aiming after, learn about that which is the subject of his investigation? He, again, who has learned has already turned his preconception [2184] into comprehension. And if he who learns, learns not without a preconceived idea which takes in what is expressed, that man has ears to hear the truth. And happy is the man that speaks to the ears of those who hear; as happy certainly also is he who is a child of obedience. Now to hear is to understand. If, then, faith is nothing else than a preconception of the mind in regard to what is the subject of discourse, and obedience is so called, and understanding and persuasion; no one shall learn aught without faith, since no one [learns aught] without preconception. Consequently there is a more ample demonstration of the complete truth of what was spoken by the prophet, "Unless ye believe, neither will ye understand." Paraphrasing this oracle, Heraclitus of Ephesus says, "If a man hope not, he will not find that which is not hoped for, seeing it is inscrutable and inaccessible." Plato the philosopher, also, in The Laws, says, "that he who would be blessed and happy, must be straight from the beginning a partaker of the truth, so as to live true for as long a period as possible; for he is a man of faith. But the unbeliever is one to whom voluntary falsehood is agreeable; and the man to whom involuntary falsehood is agreeable is senseless; [2185] neither of which is desirable. For he who is devoid of friendliness, is faithless and ignorant." And does he not enigmatically say in Euthydemus, that this is "the regal wisdom"? In The Statesman he says expressly, "So that the knowledge of the true king is kingly; and he who possesses it, whether a prince or private person, shall by all means, in consequence of this act, be rightly styled royal." Now those who have believed in Christ both are and are called Chrestoi (good), [2186] as those who are cared for by the true king are kingly. For as the wise are wise by their wisdom, and those observant of law are so by the law; so also those who belong to Christ the King are kings, and those that are Christ's Christians. Then, in continuation, he adds clearly, "What is right will turn out to be lawful, law being in its nature right reason, and not found in writings or elsewhere." And the stranger of Elea pronounces the kingly and statesmanlike man "a living law." Such is he who fulfils the law, "doing the will of the Father," [2187] inscribed on a lofty pillar, and set as an example of divine virtue to all who possess the power of seeing. The Greeks are acquainted with the staves of the Ephori at Lacedæmon, inscribed with the law on wood. But my law, as was said above, is both royal and living; and it is right reason. "Law, which is king of all--of mortals and immortals," as the Boeotian Pindar sings. For Speusippus, [2188] in the first book against Cleophon, seems to write like Plato on this wise: "For if royalty be a good thing, and the wise man the only king and ruler, the law, which is right reason, is good;" [2189] which is the case. The Stoics teach what is in conformity with this, assigning kinghood, priesthood, prophecy, legislation, riches, true beauty, noble birth, freedom, to the wise man alone. But that he is exceedingly difficult to find, is confessed even by them. __________________________________________________________________ [2179] Heb. xi. 3, 4, 25. [2180] Heb. xi. 32. [2181] Instead of mononouchi, Petavius and Lowth read monon ouchi, as above. [2182] Matt. xxiii. 9. [2183] Isa. lxiv. 4; 1 Cor. ii. 9. [2184] katalepsin poiei ten prolepsin. [2185] ou zoon is here interpolated into the text, not being found in Plato. [2186] Christos and chrestos are very frequently compared in the patristic authors. [2187] Matt. xxi. 31. [2188] Plato's sister's son and successor. [2189] spoudaios. __________________________________________________________________ Chapter V.--He Proves by Several Examples that the Greeks Drew from the Sacred Writers. Accordingly all those above-mentioned dogmas appear to have been transmitted from Moses the great to the Greeks. That all things belong to the wise man, is taught in these words: "And because God hath showed me mercy, I have all things." [2190] And that he is beloved of God, God intimates when He says, "The God of Abraham, the God of Isaac, the God of Jacob." [2191] For the first is found to have been expressly called "friend;" [2192] and the second is shown to have received a new name, signifying "he that sees God;" [2193] while Isaac, God in a figure selected for Himself as a consecrated sacrifice, to be a type to us of the economy of salvation. Now among the Greeks, Minos the king of nine years' reign, and familiar friend of Zeus, is celebrated in song; they having heard how once God conversed with Moses, "as one speaking with his friend." [2194] Moses, then, was a sage, king, legislator. But our Saviour surpasses all human nature. [2195] He is so lovely, as to be alone loved by us, whose hearts are set on the true beauty, for "He was the true light." [2196] He is shown to be a King, as such hailed by unsophisticated children and by the unbelieving and ignorant Jews, and heralded by the prophets. So rich is He, that He despised the whole earth, and the gold above and beneath it, with all glory, when given to Him by the adversary. What need is there to say that He is the only High Priest, who alone possesses the knowledge of the worship of God? [2197] He is Melchizedek, "King of peace," [2198] the most fit of all to head the race of men. A legislator too, inasmuch as He gave the law by the mouth of the prophets, enjoining and teaching most distinctly what things are to be done, and what not. Who of nobler lineage than He whose only Father is God? Come, then, let us produce Plato assenting to those very dogmas. The wise man he calls rich in the Phoedrus, when he says, "O dear Pan, and whatever other gods are here, grant me to become fair within; and whatever external things I have, let them be agreeable to what is within. I would reckon the wise man rich." [2199] And the Athenian stranger, [2200] finding fault with those who think that those who have many possessions are rich, speaks thus: "For the very rich to be also good is impossible--those, I mean, whom the multitude count rich. Those they call rich, who, among a few men, are owners of the possessions worth most money; which any bad man may possess." "The whole world of wealth belongs to the believer," [2201] Solomon says, "but not a penny to the unbeliever." Much more, then, is the Scripture to be believed which says, "It is easier for a camel to go through the eye of a needle, than for a rich man" [2202] to lead a philosophic life. But, on the other hand, it blesses "the poor;" [2203] as Plato understood when he said, "It is not the diminishing of one's resources, but the augmenting of insatiableness, that is to be considered poverty; for it is not slender means that ever constitutes poverty, but insatiableness, from which the good man being free, will also be rich." And in Alcibiades he calls vice a servile thing, and virtue the attribute of freemen. "Take away from you the heavy yoke, and take up the easy one," [2204] says the Scripture; as also the poets call [vice] a slavish yoke. And the expression, "Ye have sold yourselves to your sins," agrees with what is said above: "Every one, then, who committeth sin is a slave; and the slave abideth not in the house for ever. But if the Son shall make you free, then shall ye be free, and the truth shall make you free." [2205] And again, that the wise man is beautiful, the Athenian stranger asserts, in the same way as if one were to affirm that certain persons were just, even should they happen to be ugly in their persons. And in speaking thus with respect to eminent rectitude of character, no one who should assert them to be on this account beautiful would be thought to speak extravagantly. And "His appearance was inferior to all the Sons of men," [2206] prophecy predicted. Plato, moreover, has called the wise man a king, in The Statesman. The remark is quoted above. These points being demonstrated, let us recur again to our discourse on faith. Well, with the fullest demonstration, Plato proves, that there is need of faith everywhere, celebrating peace at the same time: "For no man will ever be trusty and sound in seditions without entire virtue. There are numbers of mercenaries full of fight, and willing to die in war; but, with a very few exceptions, the most of them are desperadoes and villains, insolent and senseless." If these observations are right, "every legislator who is even of slight use, will, in making his laws, have an eye to the greatest virtue. Such is fidelity," [2207] which we need at all times, both in peace and in war, and in all the rest of our life, for it appears to embrace the other virtues. "But the best thing is neither war nor sedition, for the necessity of these is to be deprecated. But peace with one another and kindly feeling are what is best." From these remarks the greatest prayer evidently is to have peace, according to Plato. And faith is the greatest mother of the virtues. Accordingly it is rightly said in Solomon, "Wisdom is in the mouth of the faithful." [2208] Since also Xenocrates, in his book on "Intelligence," says "that wisdom is the knowledge of first causes and of intellectual essence." He considers intelligence as twofold, practical and theoretical, which latter is human wisdom. Consequently wisdom is intelligence, but all intelligence is not wisdom. And it has been shown, that the knowledge of the first cause of the universe is of faith, but is not demonstration. For it were strange that the followers of the Samian Pythagoras, rejecting demonstrations of subjects of question, should regard the bare ipse dixit [2209] as ground of belief; and that this expression alone sufficed for the confirmation of what they heard, while those devoted to the contemplation of the truth, presuming to disbelieve the trustworthy Teacher, God the only Saviour, should demand of Him tests of His utterances. But He says, "He that hath ears to hear, let him hear." And who is he? Let Epicharmus say:-- "Mind sees, mind hears; all besides is deaf and blind." [2210] Rating some as unbelievers, Heraclitus says, "Not knowing how to hear or to speak;" aided doubtless by Solomon, who says, "If thou lovest to hear, thou shalt comprehend; and if thou incline thine ear, thou shalt be wise." [2211] __________________________________________________________________ [2190] The words of Jacob to Esau slightly changed from the Septuagint: "For God hath shown mercy to me, and I have all things"--oti eleese me ho Theos kai esti moi panta (Gen. xxxiii. 11). [2191] Ex. iii. 16. [2192] Jas. ii. 23. [2193] So the name Israel is explained, Stromata, i. p. 334, Potter; [see p. 300, supra.] [2194] Ex. xxxiii. 11. [2195] [This passage, down to the reference to Plato, is unspeakably sublime. One loves Clement for this exclusive loyalty to the Saviour.] [2196] John i. 9. [2197] The Stoics defined piety as " the knowledge of the worship of God." [2198] Heb. vii. 2. [2199] Socrates in the Phoedrus, near the end, [p. 279.] [2200] Introduced by Plato in The Laws, conversing with Socrates. [2201] Taken likely from some apocryphal writing. [2202] Matt. xix. 24. [2203] Matt. v. 3. [2204] Matt. xi. 28-30. [2205] John viii. 32-36. [2206] Isa. liii. 3. [That is after he became the Man of Sorrows; not originally.] [2207] pistotes. [2208] Ecclus. xv. 10. [2209] Laertius, in opposition to the general account, ascribes the celebrated autos epha to Pythagoras Zacynthus. Suidas, who with the most ascribes it to the Samian Pythagoras, says that it meant "God has said," as he professed to have received his doctrines from God. [2210] This famous line of Epicharmus the comic poet is quoted by Tertullian (de Anima), by Plutarch, by Jamblichus, and Porphyry. [2211] Ecclus. vi. 33. __________________________________________________________________ Chapter VI.--The Excellence and Utility of Faith. "Lord, who hath believed our report?" [2212] Isaiah says. For "faith cometh by hearing, and hearing by the word of God," saith the apostle. "How then shall they call on Him in whom they have not believed? And how shall they believe on Him whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent? As it is written, How beautiful are the feet of those that publish glad tidings of good things." [2213] You see how he brings faith by hearing, and the preaching of the apostles, up to the word of the Lord, and to the Son of God. We do not yet understand the word of the Lord to be demonstration. As, then, playing at ball not only depends on one throwing the ball skilfully, but it requires besides one to catch it dexterously, that the game may be gone through according to the rules for ball; so also is it the case that teaching is reliable when faith on the part of those who hear, being, so to speak, a sort of natural art, contributes to the process of learning. So also the earth co-operates, through its productive power, being fit for the sowing of the seed. For there is no good of the very best instruction without the exercise of the receptive faculty on the part of the learner, not even of prophecy, when there is the absence of docility on the part of those who hear. For dry twigs, being ready to receive the power of fire, are kindled with great ease; and the far-famed stone [2214] attracts steel through affinity, as the amber tear-drop drags to itself twigs, and the lump sets chaff in motion. And the substances attracted obey them, influenced by a subtle spirit, not as a cause, but as a concurring cause. There being then a twofold species of vice--that characterized by craft and stealth, and that which leads and drives with violence--the divine Word cries, calling all together; knowing perfectly well those that will not obey; notwithstanding then since to obey or not is in our own power, provided we have not the excuse of ignorance to adduce. He makes a just call, and demands of each according to his strength. For some are able as well as willing, having reached this point through practice and being purified; while others, if they are not yet able, already have the will. Now to will is the act of the soul, but to do is not without the body. Nor are actions estimated by their issue alone; but they are judged also according to the element of free choice in each,--if he chose easily, if he repented of his sins, if he reflected on his failures and repented (metegno), which is (meta tauta egno) "afterwards knew." For repentance is a tardy knowledge, and primitive innocence is knowledge. Repentance, then, is an effect of faith. For unless a man believe that to which he was addicted to be sin, he will not abandon it; and if he do not believe punishment to be impending over the transgressor, and salvation to be the portion of him who lives according to the commandments, he will not reform. Hope, too, is based on faith. Accordingly the followers of Basilides define faith to be, the assent of the soul to any of those things, that do not affect the senses through not being present. And hope is the expectation of the possession of good. Necessarily, then, is expectation founded on faith. Now he is faithful who keeps inviolably what is entrusted to him; and we are entrusted with the utterances respecting God and the divine words, the commands along with the execution of the injunctions. This is the faithful servant, who is praised by the Lord. And when it is said, "God is faithful," it is intimated that He is worthy to be believed when declaring aught. Now His Word declares; and "God" Himself is "faithful." [2215] How, then, if to believe is to suppose, do the philosophers think that what proceeds from themselves is sure? For the voluntary assent to a preceding demonstration is not supposition, but it is assent to something sure. Who is more powerful than God? Now unbelief is the feeble negative supposition of one opposed to Him: as incredulity is a condition which admits faith with difficulty. Faith is the voluntary supposition and anticipation of pre-comprehension. Expectation is an opinion about the future, and expectation about other things is opinion about uncertainty. Confidence is a strong judgment about a thing. Wherefore we believe Him in whom we have confidence unto divine glory and salvation. And we confide in Him, who is God alone, whom we know, that those things nobly promised to us, and for this end benevolently created and bestowed by Him on us, will not fail. Benevolence is the wishing of good things to another for his sake. For He needs nothing; and the beneficence and benignity which flow from the Lord terminate in us, being divine benevolence, and benevolence resulting in beneficence. And if to Abraham on his believing it was counted for righteousness; and if we are the seed of Abraham, then we must also believe through hearing. For we are Israelites, who are convinced not by signs, but by hearing. Wherefore it is said, "Rejoice, O barren, that barest not; break forth and cry, thou that didst not travail with child: for more are the children of the desolate than of her who hath an husband." [2216] "Thou hast lived for the fence of the people, thy children were blessed in the tents of their fathers." [2217] And if the same mansions are promised by prophecy to us and to the patriarchs, the God of both the covenants is shown to be one. Accordingly it is added more clearly, "Thou hast inherited the covenant of Israel," [2218] speaking to those called from among the nations, that were once barren, being formerly destitute of this husband, who is the Word,--desolate formerly,--of the bridegroom. "Now the just shall live by faith," [2219] which is according to the covenant and the commandments; since these, which are two in name and time, given in accordance with the [divine] economy--being in power one--the old and the new, are dispensed through the Son by one God. As the apostle also says in the Epistle to the Romans, "For therein is the righteousness of God revealed from faith to faith," teaching the one salvation which from prophecy to the Gospel is perfected by one and the same Lord. "This charge," he says, "I commit to thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war the good warfare; holding faith, and a good conscience; which some having put away concerning faith have made shipwreck," [2220] because they defiled by unbelief the conscience that comes from God. Accordingly, faith may not, any more, with reason, be disparaged in an offhand way, as simple and vulgar, appertaining to anybody. For, if it were a mere human habit, as the Greeks supposed, it would have been extinguished. But if it grow, and there be no place where it is not; then I affirm, that faith, whether founded in love, or in fear, as its disparagers assert, is something divine; which is neither rent asunder by other mundane friendship, nor dissolved by the presence of fear. For love, on account of its friendly alliance with faith, makes men believers; and faith, which is the foundation of love, in its turn introduces the doing of good; since also fear, the pædagogue of the law, is believed to be fear by those, by whom it is believed. For, if its existence is shown in its working, it is yet believed when about to do and threatening, and when not working and present; and being believed to exist, it does not itself generate faith, but is by faith tested and proved trustworthy. Such a change, then, from unbelief to faith--and to trust in hope and fear, is divine. And, in truth, faith is discovered, by us, to be the first movement towards salvation; after which fear, and hope, and repentance, advancing in company with temperance and patience, lead us to love and knowledge. Rightly, therefore, the Apostle Barnabas says, "From the portion I have received I have done my diligence to send by little and little to you; that along with your faith you may also have perfect knowledge. [2221] Fear and patience are then helpers of your faith; and our allies are long-suffering and temperance. These, then," he says, "in what respects the Lord, continuing in purity, there rejoice along with them, wisdom, understanding, intelligence, knowledge." The fore-mentioned virtues being, then, the elements of knowledge; the result is that faith is more elementary, being as necessary to the Gnostic, [2222] as respiration to him that lives in this world is to life. And as without the four elements it is not possible to live, so neither can knowledge be attained without faith. It is then the support of truth. __________________________________________________________________ [2212] Isa. liii. 1. [2213] Rom. x. 17, 14, 15. [2214] Loadstone. [Philosophy of the second centure. See note in Migne.] [2215] 1 Cor. i. 9, x. 13. [2216] Isa. liv. 1. [2217] Not in Script. [2218] Where? [2219] Rom. i. 17, etc. [2220] 1 Tim. i. 18, 19. [2221] [Clement accepts the Epistle of Barnabus as an apostolic writing. For this quotation, see vol. i. p. 137, this series.] [2222] The man of perfect knowledge. __________________________________________________________________ Chapter VII.--The Utility of Fear. Objections Answered. Those, who denounce fear, assail the law; and if the law, plainly also God, who gave the law. For these three elements are of necessity presented in the subject on hand: the ruler, his administration, and the ruled. If, then, according to hypothesis, they abolish the law; then, by necessary consequence, each one who is led by lust, courting pleasure, must neglect what is right and despise the Deity, and fearlessly indulge in impiety and injustice together, having dashed away from the truth. Yea, say they, fear is an irrational aberration, [2223] and perturbation of mind. What sayest thou? And how can this definition be any longer maintained, seeing the commandment is given me by the Word? But the commandment forbids, hanging fear over the head of those who have incurred [2224] admonition for their discipline. Fear is not then irrational. It is therefore rational. How could it be otherwise, exhorting as it does, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Than shalt not bear false witness? But if they will quibble about the names, let the philosophers term the fear of the law, cautious fear, (eulabeia) which is a shunning (ekklisis) agreeable to reason. Such Critolaus of Phasela not inaptly called fighters about names (onomatomakoi). The commandment, then, has already appeared fair and lovely even in the highest degree, when conceived under a change of name. Cautious fear (eulabeia) is therefore shown to be reasonable, being the shunning of what hurts; from which arises repentance for previous sins. "For the fear of the Lord is the beginning of wisdom; good understanding is to all that do it." [2225] He calls wisdom a doing, which is the fear of the Lord paving the way for wisdom. But if the law produces fear, the knowledge of the law is the beginning of wisdom; and a man is not wise without law. Therefore those who reject the law are unwise; and in consequence they are reckoned godless (atheoi). Now instruction is the beginning of wisdom. "But the ungodly despise wisdom and instruction," [2226] saith the Scripture. Let us see what terrors the law announces. If it is the things which hold an intermediate place between virtue and vice, such as poverty, disease, obscurity, and humble birth, and the like, these things civil laws hold forth, and are praised for so doing. And those of the Peripatetic school, who introduce three kinds of good things, and think that their opposites are evil, this opinion suits. But the law given to us enjoins us to shun what are in reality bad things--adultery, uncleanness, pæderasty, ignorance, wickedness, soul-disease, death (not that which severs the soul from the body, but that which severs the soul from truth). For these are vices in reality, and the workings that proceed from them are dreadful and terrible. "For not unjustly," say the divine oracles, "are the nets spread for birds; for they who are accomplices in blood treasure up evils to themselves." [2227] How, then, is the law still said to be not good by certain heresies that clamorously appeal to the apostle, who says, "For by the law is the knowledge of sin?" [2228] To whom we say, The law did not cause, but showed sin. For, enjoining what is to be done, it reprehended what ought not to be done. And it is the part of the good to teach what is salutary, and to point out what is deleterious; and to counsel the practice of the one, and to command to shun the other. Now the apostle, whom they do not comprehend, said that by the law the knowledge of sin was manifested, not that from it it derived its existence. And how can the law be not good, which trains, which is given as the instructor (paidagogos) to Christ, [2229] that being corrected by fear, in the way of discipline, in order to the attainment of the perfection which is by Christ? "I will not," it is said, "the death of the sinner, as his repentance." [2230] Now the commandment works repentance; inasmuch as it deters [2231] from what ought not to be done, and enjoins good deeds. By ignorance he means, in my opinion, death. "And he that is near the Lord is full of stripes." [2232] Plainly, he, that draws near to knowledge, has the benefit of perils, fears, troubles, afflictions, by reason of his desire for the truth. "For the son who is instructed turns out wise, and an intelligent son is saved from burning. And an intelligent son will receive the commandments." [2233] And Barnabas the apostle having said, "Woe to those who are wise in their own conceits, clever in their own eyes," [2234] added, "Let us become spiritual, a perfect temple to God; let us, as far as in us lies, practice the fear of God, and strive to keep His commands, that we may rejoice in His judgments." [2235] Whence "the fear of God" is divinely said to be the beginning of wisdom. [2236] __________________________________________________________________ [2223] Instead of ekklisis, it has been proposed to read eklusis, a term applied by the Stoics to fear; but we have ekklisis immediately after. [2224] According to the correction and translation of Lowth, who reads ton outo epidechomenon instead of ton outos, etc., of the text. [2225] Ps. cxi. 10. [2226] Prov. i. 7. [2227] Prov. i. 17, 18, "Surely in vain the net is spread in the sight of any bird, and they lay wait for their own blood." [2228] Rom. iii. 20. [2229] Gal. iii. 24. [2230] Ezek. xxxiii. 11, xviii. 23, 32. [2231] Adopting the conjecture which, by a change from the accusative to the nominative, refers "deters," and "enjoins," to the commandment instead of to repentance, according to the teaching of the text. [2232] Judith viii. 27. [2233] Prov. x. 4, 5, 8. [2234] Isa. v. 21. [2235] [See vol. i. p. 139. S.] [2236] Prov. i. 7. __________________________________________________________________ Chapter VIII.--The Vagaries of Basilides and Valentinus as to Fear Being the Cause of Things. Here the followers of Basilides, interpreting this expression, say, "that the Prince, [2237] having heard the speech of the Spirit, who was being ministered to, was struck with amazement both with the voice and the vision, having had glad tidings beyond his hopes announced to him; and that his amazement was called fear, which became the origin of wisdom, which distinguishes classes, and discriminates, and perfects, and restores. For not the world alone, but also the election, He that is over all has set apart and sent forth." And Valentinus appears also in an epistle to have adopted such views. For he writes in these very words: "And as [2238] terror fell on the angels at this creature, because he uttered things greater than proceeded from his formation, by reason of the being in him who had invisibly communicated a germ of the supernal essence, and who spoke with free utterance; so also among the tribes of men in the world, the works of men became terrors to those who made them,--as, for example, images and statues. And the hands of all fashion things to bear the name of God: for Adam formed into the name of man inspired the dread attaching to the pre-existent man, as having his being in him; and they were terror-stricken, and speedily marred the work." But there being but one First Cause, as will be shown afterwards, these men will be shown to be inventors of chatterings and chirpings. But since God deemed it advantageous, that from the law and the prophets, men should receive a preparatory discipline by the Lord, the fear of the Lord was called the beginning of wisdom, being given by the Lord, through Moses, to the disobedient and hard of heart. For those whom reason convinces not, fear tames; which also the Instructing Word, foreseeing from the first, and purifying by each of these methods, adapted the instrument suitably for piety. Consternation is, then, fear at a strange apparition, or at an unlooked-for representation--such as, for example, a message; while fear is an excessive wonderment on account of something which arises or is. They do not then perceive that they represent by means of amazement the God who is highest and is extolled by them, as subject to perturbation and antecedent to amazement as having been in ignorance. If indeed ignorance preceded amazement; and if this amazement and fear, which is the beginning of wisdom, is the fear of God, then in all likelihood ignorance as cause preceded both the wisdom of God and all creative work, and not only these, but restoration and even election itself. Whether, then, was it ignorance of what was good or what was evil? Well, if of good, why does it cease through amazement? And minister and preaching and baptism are [in that case] superfluous to them. And if of evil, how can what is bad be the cause of what is best? For had not ignorance preceded, the minister would not have come down, nor would have amazement seized on "the Prince," as they say; nor would he have attained to a beginning of wisdom from fear, in order to discrimination between the elect and those that are mundane. And if the fear of the pre-existent man made the angels conspire against their own handiwork, under the idea that an invisible germ of the supernal essence was lodged within that creation, or through unfounded suspicion excited envy, which is incredible, the angels became murderers of the creature which had been entrusted to them, as a child might be, they being thus convicted of the grossest ignorance. Or suppose they were influenced by being involved in foreknowledge. But they would not have conspired against what they foreknew in the assault they made; nor would they have been terror-struck at their own work, in consequence of foreknowledge, on their perceiving the supernal germ. Or, finally, suppose, trusting to their knowledge, they dared (but this also were impossible for them), on learning the excellence that is in the Pleroma, to conspire against man. Furthermore also they laid hands on that which was according to the image, in which also is the archetype, and which, along with the knowledge that remains, is indestructible. To these, then, and certain others, especially the Marcionites, the Scripture cries, though they listen not, "He that heareth Me shall rest with confidence in peace, and shall be tranquil, fearless of all evil." [2239] What, then, will they have the law to be? They will not call it evil, but just; distinguishing what is good from what is just. But the Lord, when He enjoins us to dread evil, does not exchange one evil for another, but abolishes what is opposite by its opposite. Now evil is the opposite of good, as what is just is of what is unjust. If, then, that absence of fear, which the fear of the Lord produces, is called the beginning of what is good, [2240] fear is a good thing. And the fear which proceeds from the law is not only just, but good, as it takes away evil. But introducing absence of fear by means of fear, it does not produce apathy by means of mental perturbation, but moderation of feeling by discipline. When, then, we hear, "Honour the Lord, and be strong: but fear not another besides Him," [2241] we understand it to be meant fearing to sin, and following the commandments given by God, which is the honour that cometh from God. For the fear of God is Deos [in Greek]. But if fear is perturbation of mind, as some will have it that fear is perturbation of mind, yet all fear is not perturbation. Superstition is indeed perturbation of mind; being the fear of demons, that produce and are subject to the excitement of passion. On the other hand, consequently, the fear of God, who is not subject to perturbation, is free of perturbation. For it is not God, but falling away from God, that the man is terrified for. And he who fears this--that is, falling into evils--fears and dreads those evils. And he who fears a fall, wishes himself to be free of corruption and perturbation. "The wise man, fearing, avoids evil: but the foolish, trusting, mixes himself with it," says the Scripture; and again it says, "In the fear of the Lord is the hope of strength." [2242] __________________________________________________________________ [2237] Viz., of the angels, who according to them was Jehovah, the God of the Jews. [2238] Instead of hos periphobos of the text, we read with Grabe hosperei phobos. [2239] Prov. i. 33. [2240] The text reads kakon. Lowth conjectures the change, which we have adopted, kalon. [2241] Prov. vii. 2. [2242] Prov. xiv. 16, 26. __________________________________________________________________ Chapter IX.--The Connection of the Christian Virtues. Such a fear, accordingly, leads to repentance and hope. Now hope is the expectation of good things, or an expectation sanguine of absent good; and favourable circumstances are assumed in order to good hope, which we have learned leads on to love. Now love turns out to be consent in what pertains to reason, life, and manners, or in brief, fellowship in life, or it is the intensity of friendship and of affection, with right reason, in the enjoyment of associates. And an associate (hetairos) is another self; [2243] just as we call those, brethren, who are regenerated by the same word. And akin to love is hospitality, being a congenial art devoted to the treatment of strangers. And those are strangers, to whom the things of the world are strange. For we regard as worldly those, who hope in the earth and carnal lusts. "Be not conformed," says the apostle, "to this world: but be ye transformed in the renewal of the mind, that ye may prove what is that good, and acceptable, and perfect, will of God." [2244] Hospitality, therefore, is occupied in what is useful for strangers; and guests (epixenoi) are strangers (xenoi); and friends are guests; and brethren are friends. "Dear brother," [2245] says Homer. Philanthropy, in order to which also, is natural affection, being a loving treatment of men, and natural affection, which is a congenial habit exercised in the love of friends or domestics, follow in the train of love. And if the real man within us is the spiritual, philanthropy is brotherly love to those who participate, in the same spirit. Natural affection, on the other hand, is the preservation of good-will, or of affection; and affection is its perfect demonstration; [2246] and to be beloved is to please in behaviour, by drawing and attracting. And persons are brought to sameness by consent, which is the knowledge of the good things that are enjoyed in common. For community of sentiment (homognomosune) is harmony of opinions (sumphonia gnomon). "Let your love be without dissimulation," it is said; "and abhorring what is evil, let us become attached to what is good, to brotherly love," and so on, down to "If it be possible, as much as lieth in you, living peaceably with all men." Then "be not overcome of evil," it is said, "but overcome evil with good." [2247] And the same apostle owns that he bears witness to the Jews, "that they have a zeal of God, but not according to knowledge. For, being ignorant of God's righteousness, and seeking to establish their own, they have not submitted themselves to the righteousness of God." [2248] For they did not know and do the will of the law; but what they supposed, that they thought the law wished. And they did not believe the law as prophesying, but the bare word; and they followed through fear, not through disposition and faith. "For Christ is the end of the law for righteousness," [2249] who was prophesied by the law to every one that believeth. Whence it was said to them by Moses, "I will provoke you to jealousy by them that are not a people; and I will anger you by a foolish nation, that is, by one that has become disposed to obedience." [2250] And by Isaiah it is said, "I was found of them that sought Me not; I was made manifest to them that inquired not after Me," [2251] --manifestly previous to the coming of the Lord; after which to Israel, the things prophesied, are now appropriately spoken: "I have stretched out My hands all the day long to a disobedient and gainsaying people." Do you see the cause of the calling from among the nations, clearly declared, by the prophet, to be the disobedience and gainsaying of the people? Then the goodness of God is shown also in their case. For the apostle says, "But through their transgression salvation is come to the Gentiles, to provoke them to jealousy" [2252] and to willingness to repent. And the Shepherd, speaking plainly of those who had fallen asleep, recognises certain righteous among Gentiles and Jews, not only before the appearance of Christ, but before the law, in virtue of acceptance before God,--as Abel, as Noah, as any other righteous man. He says accordingly, "that the apostles and teachers, who had preached the name of the Son of God, and had fallen asleep, in power and by faith, preached to those that had fallen asleep before." Then he subjoins: "And they gave them the seal of preaching. They descended, therefore, with them into the water, and again ascended. But these descended alive, and again ascended alive. But those, who had fallen asleep before, descended dead, but ascended alive. By these, therefore, they were made alive, and knew the name of the Son of God. Wherefore also they ascended with them, and fitted into the structure of the tower, and unhewn were built up together; they fell asleep in righteousness and in great purity, but wanted only this seal." [2253] "For when the Gentiles, which have not the law, do by nature the things of the law, these, having not the law, are a law unto themselves," [2254] according to the apostle. As, then, the virtues follow one another, why need I say what has been demonstrated already, that faith hopes through repentance, and fear through faith; and patience and practice in these along with learning terminate in love, which is perfected by knowledge? But that is necessarily to be noticed, that the Divine alone is to be regarded as naturally wise. Therefore also wisdom, which has taught the truth, is the power of God; and in it the perfection of knowledge is embraced. The philosopher loves and likes the truth, being now considered as a friend, on account of his love, from his being a true servant. The beginning of knowledge is wondering at objects, as Plato says is in his Theætetus; and Matthew exhorting in the Traditions, says, "Wonder at what is before you;" laying this down first as the foundation of further knowledge. So also in the Gospel to the Hebrews it is written, "He that wonders shall reign, and he that has reigned shall rest. It is impossible, therefore, for an ignorant man, while he remains ignorant, to philosophize, not having apprehended the idea of wisdom; since philosophy is an effort to grasp that which truly is, and the studies that conduce thereto. And it is not the rendering of one [2255] accomplished in good habits of conduct, but the knowing how we are to use and act and labour, according as one is assimilated to God. I mean God the Saviour, by serving the God of the universe through the High Priest, the Word, by whom what is in truth good and right is beheld. Piety is conduct suitable and corresponding to God. __________________________________________________________________ [2243] heteros ego, alter ego, deriving hetairos from heteros. [2244] Rom. xii. 2. [2245] phele kasignete, Iliad, v. 359. [2246] apodexis has been conjectured in place of apodeixis. [2247] Rom. xii. 9, 10, 18, 21. [2248] Rom. x. 2, 3. [2249] Rom. x. 4. [2250] Rom. x. 19; Deut. xxxii. 21. [2251] Isa. xlv. 2; Rom. x. 20, 21. [2252] Rom. xi. 11. [2253] Hermas, [Similitudes, p. 49, supra.] [2254] Rom. ii. 14. [2255] This clause is hopelessly corrupt; the text is utterly unintelligible, and the emendation of Sylburgius is adopted in the translation. __________________________________________________________________ Chapter X.--To What the Philosopher Applies Himself. These three things, therefore, our philosopher attaches himself to: first, speculation; second, the performance of the precepts; third, the forming of good men;--which, concurring, form the Gnostic. Whichever of these is wanting, the elements of knowledge limp. Whence the Scripture divinely says, "And the Lord spake to Moses, saying, Speak to the children of Israel, and thou shalt say to them, I am the Lord your God. According to the customs of the land of Egypt, in which ye have dwelt, ye shall not do; and according to the customs of Canaan, into which I bring you, ye shall not do; and in their usages ye shall not walk. Ye shall perform My judgments, and keep My precepts, and walk in them: I am the Lord your God. And ye shall keep all My commandments, and do them. He that doeth them shall live in them. I am the Lord your God." [2256] Whether, then, Egypt and the land of Canaan be the symbol of the world and of deceit, or of sufferings and afflictions; the oracle shows us what must be abstained from, and what, being divine and not worldly, must be observed. And when it is said, "The man that doeth them shall live in them," [2257] it declares both the correction of the Hebrews themselves, and the training and advancement of us who are nigh: [2258] it declares at once their life and ours. For "those who were dead in sins are quickened together with Christ," [2259] by our covenant. For Scripture, by the frequent reiteration of the expression, "I am the Lord your God," shames in such a way as most powerfully to dissuade, by teaching us to follow God who gave the commandments, and gently admonishes us to seek God and endeavour to know Him as far as possible; which is the highest speculation, that which scans the greatest mysteries, the real knowledge, that which becomes irrefragable by reason. This alone is the knowledge of wisdom, from which rectitude of conduct is never disjoined. __________________________________________________________________ [2256] Lev. xviii. 1-5. [2257] Gal. iii. 12. [2258] "Them that are far off, and them that are nigh" (Eph. ii. 13). [2259] Eph. ii. 5. __________________________________________________________________ Chapter XI.--The Knowledge Which Comes Through Faith the Surest of All. But the knowledge of those who think themselves wise, whether the barbarian sects or the philosophers among the Greeks, according to the apostle, "puffeth up." [2260] But that knowledge, which is the scientific demonstration of what is delivered according to the true philosophy, is founded on faith. Now, we may say that it is that process of reason which, from what is admitted, procures faith in what is disputed. Now, faith being twofold--the faith of knowledge and that of opinion--nothing prevents us from calling demonstration twofold, the one resting on knowledge, the other on opinion; since also knowledge and foreknowledge are designated as twofold, that which is essentially accurate, that which is defective. And is not the demonstration, which we possess, that alone which is true, as being supplied out of the divine Scriptures, the sacred writings, and out of the "God-taught wisdom," according to the apostle? Learning, then, is also obedience to the commandments, which is faith in God. And faith is a power of God, being the strength of the truth. For example, it is said, "If ye have faith as a grain of mustard, ye shall remove the mountain." [2261] And again, "According to thy faith let it be to thee." [2262] And one is cured, receiving healing by faith; and the dead is raised up in consequence of the power of one believing that he would be raised. The demonstration, however, which rests on opinion is human, and is the result of rhetorical arguments or dialectic syllogisms. For the highest demonstration, to which we have alluded, produces intelligent faith by the adducing and opening up of the Scriptures to the souls of those who desire to learn; the result of which is knowledge (gnosis). For if what is adduced in order to prove the point at issue is assumed to be true, as being divine and prophetic, manifestly the conclusion arrived at by inference from it will consequently be inferred truly; and the legitimate result of the demonstration will be knowledge. When, then, the memorial of the celestial and divine food was commanded to be consecrated in the golden pot, it was said, "The omer was the tenth of the three measures." [2263] For in ourselves, by the three measures are indicated three criteria; sensation of objects of sense, speech,--of spoken names and words, and the mind,--of intellectual objects. The Gnostic, therefore, will abstain from errors in speech, and thought, and sensation, and action, having heard "that he that looks so as to lust hath committed adultery;" [2264] and reflecting that "blessed are the pure in heart, for they shall see God;" [2265] and knowing this, "that not what enters into the mouth defileth, but that it is what cometh forth by the mouth that defileth the man. For out of the heart proceed thoughts." [2266] This, as I think, is the true and just measure according to God, by which things capable of measurement are measured, the decad which is comprehensive of man; which summarily the three above-mentioned measures pointed out. There are body and soul, the five senses, speech, the power of reproduction--the intellectual or the spiritual faculty, or whatever you choose to call it. And we must, in a word, ascending above all the others, stop at the mind; as also certainly in the universe overleaping the nine divisions, the first consisting of the four elements put in one place for equal interchange: and then the seven wandering stars and the one that wanders not, the ninth, to the perfect number, which is above the nine, [2267] and the tenth division, we must reach to the knowledge of God, to speak briefly, desiring the Maker after the creation. Wherefore the tithes both of the ephah and of the sacrifices were presented to God; and the paschal feast began with the tenth day, being the transition from all trouble, and from all objects of sense. The Gnostic is therefore fixed by faith; but the man who thinks himself wise touches not what pertains to the truth, moved as he is by unstable and wavering impulses. It is therefore reasonably written, "Cain went forth from the face of God, and dwelt in the land of Naid, over against Eden." Now Naid is interpreted commotion, and Eden delight; and Faith, and Knowledge, and Peace are delight, from which he that has disobeyed is cast out. But he that is wise in his own eyes will not so much as listen to the beginning of the divine commandments; but, as if his own teacher, throwing off the reins, plunges voluntarily into a billowy commotion, sinking down to mortal and created things from the uncreated knowledge, holding various opinions at various times. "Those who have no guidance fall like leaves." [2268] Reason, the governing principle, remaining unmoved and guiding the soul, is called its pilot. For access to the Immutable is obtained by a truly immutable means. Thus Abraham was stationed before the Lord, and approaching spoke. [2269] And to Moses it is said, "But do thou stand there with Me." [2270] And the followers of Simon wish be assimilated in manners to the standing form which they adore. Faith, therefore, and the knowledge of the truth, render the soul, which makes them its choice, always uniform and equable. For congenial to the man of falsehood is shifting, and change, and turning away, as to the Gnostic are calmness, and rest, and peace. As, then, philosophy has been brought into evil repute by pride and self-conceit, so also gnosis by false gnosis called by the same name; of which the apostle writing says, "O Timothy, keep that which is committed to thy trust, avoiding the profane and vain babblings and oppositions of science (gnosis) falsely so called; which some professing, have erred concerning the faith." [2271] Convicted by this utterance, the heretics reject the Epistles to Timothy. [2272] Well, then, if the Lord is the truth, and wisdom, and power of God, as in truth He is, it is shown that the real Gnostic is he that knows Him, and His Father by Him. For his sentiments are the same with him who said, "The lips of the righteous know high things." [2273] __________________________________________________________________ [2260] 1 Cor. viii. 1. [2261] Matt. xvii. 20. [2262] Matt. ix. 29. [2263] Ex. xvi. 36, Septuagint; "the tenth part of an ephah," A.V. [2264] Matt. v. 28. [2265] Matt. xv. 11, 19. [2266] Matt. v. 8. [2267] The text here reads theon, arising in all probability from the transcriber mistaking the numeral th for the above. [2268] Prov. xi. 14, Septuagint; "Where no counsel is, the people fall," A.V. [2269] Gen. xviii. 22, 23. [2270] Ex. xxxiv. 2. [2271] 1 Tim. vi. 20, 21. [2272] [See Elucidation III. at the end of this second book.] [2273] Prov. x. 21, Septuagint; "feed many," A.V. __________________________________________________________________ Chapter XII.--Twofold Faith. Faith as also Time being double, we shall find virtues in pairs both dwelling together. For memory is related to past time, hope to future. We believe that what is past did, and that what is future will take place. And, on the other hand, we love, persuaded by faith that the past was as it was, and by hope expecting the future. For in everything love attends the Gnostic, who knows one God. "And, behold, all things which He created were very good." [2274] He both knows and admires. Godliness adds length of life; and the fear of the Lord adds days. As, then, the days are a portion of life in its progress, so also fear is the beginning of love, becoming by development faith, then love. But it is not as I fear and hate a wild beast (since fear is twofold) that I fear the father, whom I fear and love at once. Again, fearing lest I be punished, I love myself in assuming fear. He who fears to offend his father, loves himself. Blessed then is he who is found possessed of faith, being, as he is, composed of love and fear. And faith is power in order to salvation, and strength to eternal life. Again, prophecy is foreknowledge; and knowledge the understanding of prophecy; being the knowledge of those things known before by the Lord who reveals all things. The knowledge, then, of those things which have been predicted shows a threefold result--either one that has happened long ago, or exists now, or about to be. Then the extremes [2275] either of what is accomplished or of what is hoped for fall under faith; and the present action furnishes persuasive arguments of the confirmation of both the extremes. For if, prophecy being one, one part is accomplishing and another is fulfilled; hence the truth, both what is hoped for and what is passed is confirmed. For it was first present; then it became past to us; so that the belief of what is past is the apprehension of a past event, and a hope which is future the apprehension of a future event. And not only the Platonists, but the Stoics, say that assent is in our own power. All opinion then, and judgment, and supposition, and knowledge, by which we live and have perpetual intercourse with the human race, is an assent; which is nothing else than faith. And unbelief being defection from faith, shows both assent and faith to be possessed of power; for non-existence cannot be called privation. And if you consider the truth, you will find man naturally misled so as to give assent to what is false, though possessing the resources necessary for belief in the truth. "The virtue, then, that encloses the Church in its grasp," as the Shepherd says, [2276] "is Faith, by which the elect of God are saved; and that which acts the man is Self-restraint. And these are followed by Simplicity, Knowledge, Innocence, Decorum, Love," and all these are the daughters of Faith. And again, "Faith leads the way, fear upbuilds, and love perfects." Accordingly he [2277] says, the Lord is to be feared in order to edification, but not the devil to destruction. And again, the works of the Lord--that is, His commandments--are to be loved and done; but the works of the devil are to be dreaded and not done. For the fear of God trains and restores to love; but the fear of the works of the devil has hatred dwelling along with it. The same also says "that repentance is high intelligence. For he that repents of what he did, no longer does or says as he did. But by torturing himself for his sins, he benefits his soul. Forgiveness of sins is therefore different from repentance; but both show what is in our power." __________________________________________________________________ [2274] Gen. i. 31. [2275] i.e., Past and Future, between which lies the Present. [2276] Pastor of Hermas, book i. vision iii. chap. viii. vol. i. p. 15. [2277] See Pastor of Hermas, book ii. commandt. iv. ch. ii. [vol. i. p. 22], for the sense of this passage. __________________________________________________________________ Chapter XIII.--On First and Second Repentance. He, then, who has received the forgiveness of sins ought to sin no more. For, in addition to the first and only repentance from sins (this is from the previous sins in the first and heathen life--I mean that in ignorance), there is forthwith proposed to those who have been called, the repentance which cleanses the seat of the soul from transgressions, that faith may be established. And the Lord, knowing the heart, and foreknowing the future, foresaw both the fickleness of man and the craft and subtlety of the devil from the first, from the beginning; how that, envying man for the forgiveness of sins, he would present to the servants of God certain causes of sins; skilfully working mischief, that they might fall together with himself. Accordingly, being very merciful, He has vouch-safed, in the case of those who, though in faith, fall into any transgression, a second repentance; so that should any one be tempted after his calling, overcome by force and fraud, he may receive still a repentance not to be repented of. "For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries." [2278] But continual and successive repentings for sins differ nothing from the case of those who have not believed at all, except only in their consciousness that they do sin. And I know not which of the two is worst, whether the case of a man who sins knowingly, or of one who, after having repented of his sins, transgresses again. For in the process of proof sin appears on each side,--the sin which in its commission is condemned by the worker of the iniquity, and that of the man who, foreseeing what is about to be done, yet puts his hand to it as a wickedness. And he who perchance gratifies himself in anger and pleasure, gratifies himself in he knows what; and he who, repenting of that in which he gratified himself, by rushing again into pleasure, is near neighbour to him who has sinned wilfully at first. For one, who does again that of which he has repented, and condemning what he does, performs it willingly. He, then, who from among the Gentiles and from that old life has betaken himself to faith, has obtained forgiveness of sins once. But he who has sinned after this, on his repentance, though he obtain pardon, ought to fear, as one no longer washed to the forgiveness of sins. For not only must the idols which he formerly held as gods, but the works also of his former life, be abandoned by him who has been "born again, not of blood, nor of the will of the flesh," [2279] but in the Spirit; which consists in repenting by not giving way to the same fault. For frequent repentance and readiness to change easily from want of training, is the practice of sin again. [2280] The frequent asking of forgiveness, then, for those things in which we often transgress, is the semblance of repentance, not repentance itself. "But the righteousness of the blameless cuts straight paths," [2281] says the Scripture. And again, "The righteousness of the innocent will make his way right." [2282] Nay, "as a father pitieth his children, so the Lord pitieth them that fear Him." [2283] David writes, "They who sow," then, "in tears, shall reap in joy;" [2284] those, namely, who confess in penitence. "For blessed are all those that fear the Lord." [2285] You see the corresponding blessing in the Gospel. "Fear not," it is said, "when a man is enriched, and when the glory of his house is increased: because when he dieth he shall leave all, and his glory shall not descend after him." [2286] "But I in Thy I mercy will enter into Thy house. I will worship toward Thy holy temple, in Thy fear: Lord, lead me in Thy righteousness." [2287] Appetite is then the movement of the mind to or from something. [2288] Passion is an excessive appetite exceeding the measures of reason, or appetite unbridled and disobedient to the word. Passions, then, are a perturbation of the soul contrary to nature, in disobedience to reason. But revolt and distraction and disobedience are in our own power, as obedience is in our power. Wherefore voluntary actions are judged. But should one examine each one of the passions, he will find them irrational impulses. __________________________________________________________________ [2278] Heb. x. 26, 27. [2279] John i. 13. [2280] [The penitential system of the early Church was no mere sponge like that of the later Latins, which turns Christ into "the minister of sin."] [2281] Prov. xi. 5. [2282] Prov. xiii. 6. [2283] Ps. ciii. 13. [2284] Ps. cxxvi. 5. [2285] Ps. cxxviii. 1. [2286] Ps. xlix. 16, 17. [2287] Ps. v. 7, 8. [2288] Adopting the emendation, horme men houn phora. __________________________________________________________________ Chapter XIV.--How a Thing May Be Involuntary. What is involuntary is not matter for judgment. But this is twofold,--what is done in ignorance, and what is done through necessity. For how will you judge concerning those who are said to sin in involuntary modes? For either one knew not himself, as Cleomenes and Athamas, who were mad; or the thing which he does, as Æschylus, who divulged the mysteries on the stage, who, being tried in the Areopagus, was absolved on his showing that he had not been initiated. Or one knows not what is done, as he who has let off his antagonist, and slain his domestic instead of his enemy; or that by which it is done, as he who, in exercising with spears having buttons on them, has killed some one in consequence of the spear throwing off the button; or knows not the manner how, as he who has killed his antagonist in the stadium, for it was not for his death but for victory that he contended; or knows not the reason why it is done, as the physician gave a salutary antidote and killed, for it was not for this purpose that he gave it, but to save. The law at that time punished him who had killed involuntarily, as e.g., him who was subject involuntarily to gonorrhoea, but not equally with him who did so voluntarily. Although he also shall be punished as for a voluntary action, if one transfer the affection to the truth. For, in reality, he that cannot contain the generative word is to be punished; for this is an irrational passion of the soul approaching garrulity. "The faithful man chooses to conceal things in his spirit." [2289] Things, then, that depend on choice are subjects for judgment. "For the Lord searcheth the hearts and reins." [2290] "And he that looketh so as to lust" [2291] is judged. Wherefore it is said, "Thou shalt not lust." [2292] And "this people honoureth Me with their lips," it is said, "but their heart is far from Me." [2293] For God has respect to the very thought, since Lot's wife, who had merely voluntarily turned towards worldly wickedness, He left a senseless mass, rendering her a pillar of salt, and fixed her so that she advanced no further, not as a stupid and useless image, but to season and salt him who has the power of spiritual perception. __________________________________________________________________ [2289] Prov. xi. 13. [2290] Ps. vii. 9. [2291] Matt. v. 28. [2292] Ex. xx. 17. [2293] Isa. xxix. 13; Matt. xv. 8; Mark vii. 6. __________________________________________________________________ Chapter XV.--On the Different Kinds of Voluntary Actions, and the Sins Thence Proceeding. What is voluntary is either what is by desire, or what is by choice, or what is of intention. Closely allied to each other are these things--sin, mistake, crime. It is sin, for example, to live luxuriously and licentiously; a misfortune, to wound one's friend in ignorance, taking him for an enemy; and crime, to violate graves or commit sacrilege. Sinning arises from being unable to determine what ought to be done, or being unable to do it; as doubtless one falls into a ditch either through not knowing, or through inability to leap across through feebleness of body. But application to the training of ourselves, and subjection to the commandments, is in our own power; with which if we will have nothing to do, by abandoning ourselves wholly to lust, we shall sin, nay rather, wrong our own soul. For the noted Laius says in the tragedy:-- "None of these things of which you admonish me have escaped me; But notwithstanding that I am in my senses, Nature compels me;" i.e., his abandoning himself to passion. Medea, too, herself cries on the stage:-- "And I am aware what evils I am to perpetrate, But passion is stronger than my resolutions." [2294] Further, not even Ajax is silent; but, when about to kill himself, cries:-- "No pain gnaws the soul of a free man like dishonour. Thus do I suffer; and the deep stain of calamity Ever stirs me from the depths, agitated By the bitter stings of rage." [2295] Anger made these the subjects of tragedy, and lust made ten thousand others--Phædra, Anthia, Eriphyle,-- "Who took the precious gold for her dear husband." For another play represents Thrasonides of the comic drama as saying:-- "A worthless wench made me her slave." Mistake is a sin contrary to calculation; and voluntary sin is crime (adikia); and crime is voluntary wickedness. Sin, then, is on my part voluntary. Wherefore says the apostle, "Sin shall not have dominion over you; for ye are not under the law, but under grace." [2296] Addressing those who have believed, he says, "For by His stripes we were healed." [2297] Mistake is the involuntary action of another towards me, while a crime (adikia) alone is voluntary, whether my act or another's. These differences of sins are alluded to by the Psalmist, when he calls those blessed whose iniquities (anomias) God hath blotted out, and whose sins (hamartias) He hath covered. Others He does not impute, and the rest He forgives. For it is written, "Blessed are they whose iniquities are forgiven, whose sins are covered. Blessed is the man to whom the Lord will not impute sin, and in whose mouth there is no fraud." [2298] This blessedness came on those who had been chosen by God through Jesus Christ our Lord. For "love hides the multitude of sins." [2299] And they are blotted out by Him "who desireth the repentance rather than the death of a sinner." [2300] And those are not reckoned that are not the effect of choice; "for he who has lusted has already committed adultery," [2301] it is said. And the illuminating Word forgives sins: "And in that time, saith the Lord, they shall seek for the iniquity of Israel, and it shall not exist; and the sins of Judah, and they shall not be found." [2302] "For who is like Me? and who shall stand before My face? [2303] You see the one God declared good, rendering according to desert, and forgiving sins. John, too, manifestly teaches the differences of sins, in his larger Epistle, in these words: "If any man see his brother sin a sin that is not unto death, he shall ask, and he shall give him life: for these that sin not unto death," he says. For "there is a sin unto death: I do not say that one is to pray for it. All unrighteousness is sin; and there is a sin not unto death." [2304] David, too, and Moses before David, show the knowledge of the three precepts in the following words: "Blessed is the man who walks not in the counsel of the ungodly;" as the fishes go down to the depths in darkness; for those which have not scales, which Moses prohibits touching, feed at the bottom of the sea. "Nor standeth in the way of sinners," as those who, while appearing to fear the Lord, commit sin, like the sow, for when hungry it cries, and when full knows not its owner. "Nor sitteth in the chair of pestilences," as birds ready for prey. And Moses enjoined not to eat the sow, nor the eagle, nor the hawk, nor the raven, nor any fish without scales. So far Barnabas. [2305] And I heard one skilled in such matters say that "the counsel of the ungodly" was the heathen, and "the way of sinners" the Jewish persuasion, and explain "the chair of pestilence" of heresies. And another said, with more propriety, that the first blessing was assigned to those who had not followed wicked sentiments which revolt from God; the second to those who do not remain in the wide and broad road, whether they be those who have been brought up in the law, or Gentiles who have repented. And "the chair of pestilences" will be the theatres and tribunals, or rather the compliance with wicked and deadly powers, and complicity with their deeds. "But his delight is in the law of the Lord." [2306] Peter in his Preaching called the Lord, Law and Logos. The legislator seems to teach differently the interpretation of the three forms of sin--understanding by the mute fishes sins of word, for there are times in which silence is better than speech, for silence has a safe recompense; sins of deed, by the rapacious and carnivorous birds. The sow delights in dirt and dung; and we ought not to have "a conscience" that is "defiled." [2307] Justly, therefore, the prophet says, "The ungodly are not so: but as the chaff which the wind driveth away from the face of the earth. Wherefore the ungodly shall not stand in the judgment" [2308] (being already condemned, for "he that believeth not is condemned already" [2309] ), "nor sinners in the counsel of the righteous," inasmuch as they are already condemned, so as not to be united to those that have lived without stumbling. "For the Lord knoweth the way of the righteous; and the way of the ungodly shall perish." [2310] Again, the Lord clearly shows sins and transgressions to be in our own power, by prescribing modes of cure corresponding to the maladies; showing His wish that we should be corrected by the shepherds, in Ezekiel; blaming, I am of opinion, some of them for not keeping the commandments. "That which was enfeebled ye have not strengthened," and so forth, down to, "and there was none to search out or turn away." [2311] For "great is the joy before the Father when one sinner is saved," [2312] saith the Lord. So Abraham was much to be praised, because "he walked as the Lord spake to him." Drawing from this instance, one of the wise men among the Greeks uttered the maxim, "Follow God." [2313] "The godly," says Esaias, "framed wise counsels." [2314] Now counsel is seeking for the right way of acting in present circumstances, and good counsel is wisdom in our counsels. And what? Does not God, after the pardon bestowed on Cain, suitably not long after introduce Enoch, who had repented? [2315] showing that it is the nature of repentance to produce pardon; but pardon does not consist in remission, but in remedy. An instance of the same is the making of the calf by the people before Aaron. Thence one of the wise men among the Greeks uttered the maxim, "Pardon is better than punishment;" as also, "Become surety, and mischief is at hand," is derived from the utterance of Solomon which says, "My son, if thou become surety for thy friend, thou wilt give thine hand to thy enemy; for a man's own lips are a strong snare to him, and he is taken in the words of his own mouth." [2316] And the saying, "Know thyself," has been taken rather more mystically from this, "Thou hast seen thy brother, thou hast seen thy God." [2317] Thus also, "Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself;" for it is said, "On these commandments the law and the prophets hang and are suspended." [2318] With these also agree the following: "These things have I spoken to you, that My joy might be fulfilled: and this is My commandment, That ye love one another, as I have loved you." [2319] "For the Lord is merciful and pitiful; and gracious [2320] is the Lord to all." [2321] "Know thyself" is more clearly and often expressed by Moses, when he enjoins, "Take heed to thyself." [2322] "By alms then, and acts of faith, sins are purged." [2323] "And by the fear of the Lord each one departs from evil." [2324] "And the fear of the Lord is instruction and wisdom." [2325] __________________________________________________________________ [2294] Eurip., Medea, 1078. [2295] These lines, which are not found in the Ajax of Sophocles, have been amended by various hands. Instead of sumphorousa, we have ventured to read sumphoras--kelis sumphoras being a Sophoclean phrase, and sumphorousa being unsuitable. [2296] Rom. iv. 7, 8. [2297] 1 Pet. ii. 24. [2298] Ps. xxxii. 1, 2; Rom. iv. 7, 8. [2299] 1 Pet. iv. 8. [2300] Ezek. xxxiii. 11. [2301] Matt. v. 28. [2302] Jer. i. 20. [2303] Jer. xlix. 19. [2304] 1 John v. 16, 17. [2305] Ps. i. 1 (quoted from Barnabas, with some additions and omissions). [See vol. i. p. 143, this series.] [2306] Ps. i. 2. [2307] 1 Cor. viii. 7. [2308] Ps. i. 4, 5. [2309] John iii. 18. [2310] Ps. i. 5, 6. [2311] Ezek. xxxiv. 4-6. [2312] These words are not in Scripture, but the substance of them is contained in Luke xv. 7, 10. [2313] One of the precepts of the seven wise men. [2314] Isa. xxxii. 8, Sept. [2315] Philo explains Enoch's translation allegorically, as denoting reformation or repentance. [2316] Prov. vi. 1, 2. [2317] Quoted as if in Scripture, but not found there. The allusion may be, as is conjectured, to what God said to Moses respecting him and Aaron, to whom he was to be as God; or to Jacob saying to Esau, "I have seen thy face as it were the face of God." [2318] Luke x. 27, etc. [2319] John. xv. 11, 12. [2320] chrestos instread of christos which is in the text. [2321] Ps. cviii. 8, cxi. 4. [2322] Ex. x. 28, xxxiv. 12; Deut. iv. 9. [2323] Prob. Ecclus. iii. 29. [2324] Prov. iii. 7. [2325] Ecclus. i. 27. __________________________________________________________________ Chapter XVI.--How We are to Explain the Passages of Scripture Which Ascribe to God Human Affections. Here again arise the cavillers, who say that joy and pain are passions of the soul: for they define joy as a rational elevation and exultation, as rejoicing on account of what is good; and pity as pain for one who suffers undeservedly; and that such affections are moods and passions of the soul. But we, as would appear, do not cease in such matters to understand the Scriptures carnally; and starting from our own affections, interpret the will of the impassible Deity similarly to our perturbations; and as we are capable of hearing; so, supposing the same to be the case with the Omnipotent, err impiously. For the Divine Being cannot be declared as it exists: but as we who are fettered in the flesh were able to listen, so the prophets spake to us; the Lord savingly accommodating Himself to the weakness of men. [2326] Since, then, it is the will of God that he, who is obedient to the commands and repents of his sins should be saved, and we rejoice on account of our salvation, the Lord, speaking by the prophets, appropriated our joy to Himself; as speaking lovingly in the Gospel He says, "I was hungry, and ye gave Me to eat: I was thirsty, and ye gave Me to drink. For inasmuch as ye did it to one of the least of these, ye did it to Me." [2327] As, then, He is nourished, though not personally, by the nourishing of one whom He wishes nourished; so He rejoices, without suffering change, by reason of him who has repented being in joy, as He wished. And since God pities richly, being good, and giving commands by the law and the prophets, and more nearly still by the appearance of his Son, saving and pitying, as was said, those who have found mercy; and properly the greater pities the less; and a man cannot be greater than man, being by nature man; but God in everything is greater than man; if, then, the greater pities the less, it is God alone that will pity us. For a man is made to communicate by righteousness, and bestows what he received from God, in consequence of his natural benevolence and relation, and the commands which he obeys. But God has no natural relation to us, as the authors of the heresies will have it; neither on the supposition of His having made us of nothing, nor on that of having formed us from matter; since the former did not exist at all, and the latter is totally distinct from God unless we shall dare to say that we are a part of Him, and of the same essence as God. And I know not how one, who knows God, can bear to hear this when he looks to our life, and sees in what evils we are involved. For thus it would turn out, which it were impiety to utter, that God sinned in [certain] portions, if the portions are parts of the whole and complementary of the whole; and if not complementary, neither can they be parts. But God being by nature rich in pity, in consequence of His own goodness, cares for us, though neither portions of Himself, nor by nature His children. And this is the greatest proof of the goodness of God: that such being our relation to Him, and being by nature wholly estranged, He nevertheless cares for us. For the affection in animals to their progeny is natural, and the friendship of kindred minds is the result of intimacy. But the mercy of God is rich toward us, who are in no respect related to Him; I say either in our essence or nature, or in the peculiar energy of our essence, but only in our being the work of His will. And him who willingly, with discipline and teaching, accepts the knowledge of the truth, He calls to adoption, which is the greatest advancement of all. "Transgressions catch a man; and in the cords of his own sins each one is bound." [2328] And God is without blame. And in reality, "blessed is the man who feareth alway through piety." [2329] __________________________________________________________________ [2326] [This anthropopathy is a figure by which God is interpreted to us after the intelligible forms of humanity. Language framed by human usage makes this figure necessary to revelation.] [2327] Matt. xxv. 35, 40. [2328] Prov. v. 22. [2329] Prov. xxviii. 14. __________________________________________________________________ Chapter XVII.--On the Various Kinds of Knowledge. As, then, Knowledge (episteme) is an intellectual state, from which results the act of knowing, and becomes apprehension irrefragable by reason; so also ignorance is a receding impression, which can be dislodged by reason. And that which is overthrown as well as that which is elaborated by reason, is in our power. Akin to Knowledge is experience, cognition (eidesis), Comprehension (sunesis), perception, and Science. Cognition (eidesis) is the knowledge of universals by species; and Experience is comprehensive knowledge, which investigates the nature of each thing. Perception (noesis) is the knowledge of intellectual objects; and Comprehension (sunesis) is the knowledge of what is compared, or a comparison that cannot be annulled, or the faculty of comparing the objects with which Judgment and Knowledge are occupied, both of one and each and all that goes to make up one reason. And Science (gnosis) is the knowledge of the thing in itself, or the knowledge which harmonizes with what takes place. Truth is the knowledge of the true; and the mental habit of truth is the knowledge of the things which are true. Now knowledge is constituted by the reason, and cannot be overthrown by another reason. [2330] What we do not, we do not either from not being able, or not being willing--or both. Accordingly we don't fly, since we neither can nor wish; we do not swim at present, for example, since we can indeed, but do not choose; and we are not as the Lord, since we wish, but cannot be: "for no disciple is above his master, and it is sufficient if we be as the master:" [2331] not in essence (for it is impossible for that, which is by adoption, to be equal in substance to that, which is by nature); but [we are as Him] only in our [2332] having been made immortal, and our being conversant with the contemplation of realities, and beholding the Father through what belongs to Him. Therefore volition takes the precedence of all; for the intellectual powers are ministers of the Will. "Will," it is said, "and thou shalt be able." [2333] And in the Gnostic, Will, Judgment, and Exertion are identical. For if the determinations are the same, the opinions and judgments will be the same too; so that both his words, and life, and conduct, are conformable to rule. "And a right heart seeketh knowledge, and heareth it." "God taught me wisdom, and I knew the knowledge of the holy." [2334] __________________________________________________________________ [2330] entautha ten gnosin polupragmonei appears in the text, which, with great probability, is supposed to be a marginal note which got into the text, the indicative being substituted for the imperative. [2331] Matt. x. 24, 25; Luke vi. 40. [2332] Adopting Sylburgius' conjecture of to de for to de. [2333] Perhaps in allusion to the leper's words to Christ, "If Thou wilt, Thou canst make me clean" (Mark i. 40). [2334] Prov. xxx. 3. __________________________________________________________________ Chapter XVIII.--The Mosaic Law the Fountain of All Ethics, and the Source from Which the Greeks Drew Theirs. [2335] It is then clear also that all the other virtues, delineated in Moses, supplied the Greeks with the rudiments of the whole department of morals. I mean valour, and temperance, and wisdom, and justice, and endurance, and patience, and decorum, and self-restraint; and in addition to these, piety. But it is clear to every one that piety, which teaches to worship and honour, is the highest and oldest cause; and the law itself exhibits justice, and teaches wisdom, by abstinence from sensible images, and by inviting to the Maker and Father of the universe. And from this sentiment, as from a fountain, all intelligence increases. "For the sacrifices of the wicked are abomination to the Lord; but the prayers of the upright are acceptable before Him," [2336] since "righteousness is more acceptable before God than sacrifice." Such also as the following we find in Isaiah: "To what purpose to me is the multitude of your sacrifices? saith the Lord;" and the whole section. [2337] "Break every bond of wickedness; for this is the sacrifice that is acceptable to the Lord, a contrite heart that seeks its Maker." [2338] "Deceitful balances are abomination before God; but a just balance is acceptable to Him." [2339] Thence Pythagoras exhorts "not to step over the balance;" and the profession of heresies is called deceitful righteousness; and "the tongue of the unjust shall be destroyed, but the mouth of the righteous droppeth wisdom." [2340] "For they call the wise and prudent worthless." [2341] But it were tedious to adduce testimonies respecting these virtues, since the whole Scripture celebrates them. Since, then, they define manliness to be knowledge [2342] of things formidable, and not formidable, and what is intermediate; and temperance to be a state of mind which by choosing and avoiding preserves the judgments of wisdom; and conjoined with manliness is patience, which is called endurance, the knowledge of what is bearable and what is unbearable; and magnanimity is the knowledge which rises superior to circumstances. With temperance also is conjoined caution, which is avoidance in accordance with reason. And observance of the commandments, which is the innoxious keeping of them, is the attainment of a secure life. And there is no endurance without manliness, nor the exercise of self-restraint without temperance. And these virtues follow one another; and with whom are the sequences of the virtues, with him is also salvation, which is the keeping of the state of well-being. Rightly, therefore, in treating of these virtues, we shall inquire into them all; for he that has one virtue gnostically, by reason of their accompanying each other, has them all. Self-restraint is that quality which does not overstep what appears in accordance with right reason. He exercises self-restraint, who curbs the impulses that are contrary to right reason, or curbs himself so as not to indulge in desires contrary to right reason. Temperance, too, is not without manliness; since from the commandments spring both wisdom, which follows God who enjoins, and that which imitates the divine character, namely righteousness; in virtue of which, in the exercise of self-restraint, we address ourselves in purity to piety and the course of conduct thence resulting, in conformity with God; being assimilated to the Lord as far as is possible for us beings mortal in nature. And this is being just and holy with wisdom; for the Divinity needs nothing and suffers nothing; whence it is not, strictly speaking, capable of self-restraint, for it is never subjected to perturbation, over which to exercise control; while our nature, being capable of perturbation, needs self-constraint, by which disciplining itself to the need of little, it endeavours to approximate in character to the divine nature. For the good man, standing as the boundary between an immortal and a mortal nature, has few needs; having wants in consequence of his body, and his birth itself, but taught by rational self-control to want few things. What reason is there in the law's prohibiting a man from "wearing woman's clothing "? [2343] Is it not that it would have us to be manly, and not to be effeminate neither in person and actions, nor in thought and word? For it would have the man, that devotes himself to the truth, to be masculine both in acts of endurance and patience, in life, conduct, word, and discipline by night and by day; even if the necessity were to occur, of witnessing by the shedding of his blood. Again, it is said, "If any one who has newly built a house, and has not previously inhabited it; or cultivated a newly-planted vine, and not yet partaken of the fruit; or betrothed a virgin, and not yet married her;" [2344] --such the humane law orders to be relieved from military service: from military reasons in the first place, lest, bent on their desires, they turn out sluggish in war; for it is those who are untrammelled by passion that boldly encounter perils; and from motives of humanity, since, in view of the uncertainties of war, the law reckoned it not right that one should not enjoy his own labours, and another should without bestowing pains, receive what belonged to those who had laboured. The law seems also to point out manliness of soul, by enacting that he who had planted should reap the fruit, and he that built should inhabit, and he that had betrothed should marry: for it is not vain hopes which it provides for those who labour; according to the gnostic word: "For the hope of a good man dead or living does not perish," [2345] says Wisdom; "I love them that love me; and they who seek me shall find peace," [2346] and so forth. What then? Did not the women of the Midianites, by their beauty, seduce from wisdom into impiety, through licentiousness, the Hebrews when making war against them? For, having seduced them from a grave mode of life, and by their beauty ensnared them in wanton delights, they made them insane upon idol sacrifices and strange women; and overcome by women and by pleasure at once, they revolted from God, and revolted from the law. And the whole people was within a little of falling under the power of the enemy through female stratagem, until, when they were in peril, fear by its admonitions pulled them back. Then the survivors, valiantly undertaking the struggle for piety, got the upper hand of their foes. "The beginning, then, of wisdom is piety, and the knowledge of holy things is understanding; and to know the law is the characteristic of a good understanding." [2347] Those, then, who suppose the law to be productive of agitating fear, are neither good at understanding the law, nor have they in reality comprehended it; for "the fear of the Lord causes life, but he who errs shall be afflicted with pangs which knowledge views not." [2348] Accordingly, Barnabas says mystically, "May God who rules the universe vouchsafe also to you wisdom, and understanding, and science, and knowledge of His statutes, and patience. Be therefore God-taught, seeking what the Lord seeks from you, that He may find you in the day of judgment lying in wait for these things." "Children of love and peace," he called them gnostically. [2349] Respecting imparting and communicating, though much might be said, let it suffice to remark that the law prohibits a brother from taking usury: designating as a brother not only him who is born of the same parents, but also one of the same race and sentiments, and a participator in the same word; deeming it right not to take usury for money, but with open hands and heart to bestow on those who need. For God, the author and the dispenser of such grace, takes as suitable usury the most precious things to be found among men--mildness, gentleness, magnanimity, reputation, renown. Do you not regard this command as marked by philanthropy? As also the following, "To pay the wages of the poor daily," teaches to discharge without delay the wages due for service; for, as I think, the alacrity of the poor with reference to the future is paralyzed when he has suffered want. Further, it is said, "Let not the creditor enter the debtor's house to take the pledge with violence." But let the former ask it to be brought out, and let not the latter, if he have it, hesitate. [2350] And in the harvest the owners are prohibited from appropriating what falls from the handfuls; as also in reaping [the law] enjoins a part to be left unreaped; signally thereby training those who possess to sharing and to large-heartedness, by foregoing of their own to those who are in want, and thus providing means of subsistence for the poor. [2351] You see how the law proclaims at once the righteousness and goodness of God, who dispenses food to all ungrudgingly. And in the vintage it prohibited the grape-gatherers from going back again on what had been left, and from gathering the fallen grapes; and the same injunctions are given to the olive-gatherers. [2352] Besides, the tithes of the fruits and of the flocks taught both piety towards the Deity, and not covetously to grasp everything, but to communicate gifts of kindness to one's neighbours. For it was from these, I reckon, and from the first-fruits that the priests were maintained. We now therefore understand that we are instructed in piety, and in liberality, and in justice, and in humanity by the law. For does it not command the land to be left fallow in the seventh year, and bids the poor fearlessly use the fruits that grow by divine agency, nature cultivating the ground for behoof of all and sundry? [2353] How, then, can it be maintained that the law is not humane, and the teacher of righteousness? Again, in the fiftieth year, it ordered the same things to be performed as in the seventh; besides restoring to each one his own land, if from any circumstance he had parted with it in the meantime; setting bounds to the desires of those who covet possession, by measuring the period of enjoyment, and choosing that those who have paid the penalty of protracted penury should not suffer a life-long punishment. "But alms and acts of faith are royal guards, and blessing is on the head of him who bestows; and he who pities the poor shall be blessed." [2354] For he shows love to one like himself, because of his love to the Creator of the human race. The above-mentioned particulars have other explanations more natural, both respecting rest and the recovery of the inheritance; but they are not discussed at present. Now love is conceived in many ways, in the form of meekness, of mildness, of patience, of liberality, of freedom from envy, of absence of hatred, of forgetfulness of injuries. In all it is incapable of being divided or distinguished: its nature is to communicate. Again, it is said, "If you see the beast of your relatives, or friends, or, in general, of anybody you know, wandering in the wilderness, take it back and restore it; [2355] and if the owner be far away, keep it among your own till he return, and restore it." It teaches a natural communication, that what is found is to be regarded as a deposit, and that we are not to bear malice to an enemy. "The command of the Lord being a fountain of life" truly, "causeth to turn away from the snare of death." [2356] And what? Does it not command us "to love strangers not only as friends and relatives, but as ourselves, both in body and soul?" [2357] Nay more, it honoured the nations, and bears no grudge [2358] against those who have done ill. Accordingly it is expressly said, "Thou shalt not abhor an Egyptian, for thou wast a sojourner in Egypt;" [2359] designating by the term Egyptian either one of that race, or any one in the world. And enemies, although drawn up before the walls attempting to take the city, are not to be regarded as enemies till they are by the voice of the herald summoned to peace. [2360] Further, it forbids intercourse with a female captive so as to dishonour her. "But allow her," it says, "thirty days to mourn according to her wish, and changing her clothes, associate with her as your lawful wife." [2361] For it regards it not right that this should take place either in wantonness or for hire like harlots, but only for the birth of children. Do you see humanity combined with continence? The master who has fallen in love with his captive maid it does not allow to gratify his pleasure, but puts a check on his lust by specifying an interval of time; and further, it cuts off the captive's hair, in order to shame disgraceful love: for if it is reason that induces him to marry, he will cleave to her even after she has become disfigured. Then if one, after his lust, does not care to consort any longer with the captive, it ordains that it shall not be lawful to sell her, or to have her any longer as a servant, but desires her to be freed and released from service, lest on the introduction of another wife she bear any of the intolerable miseries caused through jealousy. What more? The Lord enjoins to ease and raise up the beasts of enemies when labouring beneath their burdens; remotely teaching us not to indulge in joy at our neighbour's ills, or exult over our enemies; in order to teach those who are trained in these things to pray for their enemies. For He does not allow us either to grieve at our neighbour's good, or to reap joy at our neighbour's ill. And if you find any enemy's beast straying, you are to pass over the incentives of difference, and take it back and restore it. For oblivion of injuries is followed by goodness, and the latter by dissolution of enmity. From this we are fitted for agreement, and this conducts to felicity. And should you suppose one habitually hostile, and discover him to be unreasonably mistaken either through lust or anger, turn him to goodness. Does the law then which conducts to Christ appear humane and mild? And does not the same God, good, while characterized by righteousness from the beginning to the end, employ each kind suitably in order to salvation? "Be merciful," says the Lord, "that you may receive mercy; forgive, that you may be forgiven. As ye do, so shall it be done to you; as ye give, so shall it be given to you; as ye judge, so shall ye be judged; as ye show kindness, so shall kindness be shown to you: with what measure ye mete, it shall be measured to you again." [2362] Furthermore, [the law] prohibits those, who are in servitude for their subsistence, to be branded with disgrace; and to those, who have been reduced to slavery through money borrowed, it gives a complete release in the seventh year. Further, it prohibits suppliants from being given up to punishment. True above all, then, is that oracle. "As gold and silver are tried in the furnace, so the Lord chooseth men's hearts. The merciful man is long-suffering; and in every one who shows solicitude there is wisdom. For on a wise man solicitude will fall; and exercising thought, he will seek life; and he who seeketh God shall find knowledge with righteousness. And they who have sought Him rightly have found peace." [2363] And Pythagoras seems to me, to have derived his mildness towards irrational creatures from the law. For instance, he interdicted the immediate use of the young in the flocks of sheep, and goats, and herds of cattle, on the instant of their birth; not even on the pretext of sacrifice allowing it, both on account of the young ones and of the mothers; training man to gentleness by what is beneath him, by means of the irrational creatures. "Resign accordingly," he says, "the young one to its dam for even the first seven days." For if nothing takes place without a cause, and milk comes in a shower to animals in parturition for the sustenance of the progeny, he that tears that, which has been brought forth, away from the supply of the milk, dishonours nature. Let the Greeks, then, feel ashamed, and whoever else inveighs against the law; since it shows mildness in the case of the irrational creatures, while they expose the offspring of men; though long ago and prophetically, the law, in the above-mentioned commandment, threw a check in the way of their cruelty. For if it prohibits the progeny of the irrational creatures to be separated from the dam before sucking, much more in the case of men does it provide beforehand a cure for cruelty and savageness of disposition; so that even if they despise nature, they may not despise teaching. For they are permitted to satiate themselves with kids and lambs, and perhaps there might be some excuse for separating the progeny from its dam. But what cause is there for the exposure of a child? For the man who did not desire to beget children had no right to marry at first; certainly not to have become, through licentious indulgence, the murderer of his children. Again, the humane law forbids slaying the offspring and the dam together on the same day. Thence also the Romans, in the case of a pregnant woman being condemned to death, do not allow her to undergo punishment till she is delivered. The law too, expressly prohibits the slaying of such animals as are pregnant till they have brought forth, remotely restraining the proneness of man to do wrong to man. Thus also it has extended its clemency to the irrational creatures; that from the exercise of humanity in the case of creatures of different species, we might practice among those of the same species a large abundance of it. Those, too, that kick the bellies of certain animals before parturition, in order to feast on flesh mixed with milk, make the womb created for the birth of the foetus its grave, though the law expressly commands, "But neither shalt thou seethe a lamb in its mother's milk." [2364] For the nourishment of the living animal, it is meant, may not become sauce for that which has been deprived of life; and that, which is the cause of life, may not co-operate in the consumption of the body. And the same law commands "not to muzzle the ox which treadeth out the corn: for the labourer must be reckoned worthy of his food." [2365] And it prohibits an ox and ass to be yoked in the plough together; [2366] pointing perhaps to the want of agreement in the case of the animals; and at the same time teaching not to wrong any one belonging to another race, and bring him under the yoke, when there is no other cause to allege than difference of race, which is no cause at all, being neither wickedness nor the effect of wickedness. To me the allegory also seems to signify that the husbandry of the Word is not to be assigned equally to the clean and the unclean, the believer and the unbeliever; for the ox is clean, but the ass has been reckoned among the unclean animals. But the benignant Word, abounding in humanity, teaches that neither is it right to cut down cultivated trees, or to cut down the grain before the harvest, for mischiefs sake; nor that cultivated fruit is to be destroyed at all--either the fruit of the soil or that of the soul: for it does not permit the enemy's country to be laid waste. Further, husbandmen derived advantage from the law in such things. For it orders newly planted trees to be nourished three years in succession, and the superfluous growths to be cut off, to prevent them being loaded and pressed down; and to prevent their strength being exhausted from want, by the nutriment being frittered away, enjoins tilling and digging round them, so that [the tree] may not, by sending out suckers, hinder its growth. And it does not allow imperfect fruit to be plucked from immature trees, but after three years, in the fourth year; dedicating the first-fruits to God after the tree has attained maturity. This type of husbandry may serve as a mode of instruction, teaching that we must cut the growths of sins, and the useless weeds of the mind that spring up round the vital fruit, till the shoot of faith is perfected and becomes strong. [2367] For in the fourth year, since there is need of time to him that is being solidly catechized, the four virtues are consecrated to God, the third alone being already joined to the fourth, [2368] the person of the Lord. And a sacrifice of praise is above holocausts: "for He," it is said, "giveth strength to get power." [2369] And if your affairs are in the sunshine of prosperity, get and keep strength, and acquire power in knowledge. For by these instances it is shown that both good things and gifts are supplied by God; and that we, becoming ministers of the divine grace, ought to sow the benefits of God, and make those who approach us noble and good; so that, as far as possible, the temperate man may make others continent, he that is manly may make them noble, he that is wise may make them intelligent, and the just may make them just. __________________________________________________________________ [2335] [See p. 192, supra, and the note.] [2336] Prov. xv. 8. [2337] Isa. i. 11, etc. [2338] Isa. lviii. 6. [2339] Prov. xi. 1. [2340] Prov. x. 31. [2341] Prov. xvi. 21, misquoted, or the text is corrupt; "The wise in heart shall be called prudent," A.V. [2342] For the use of knowledge in this connection, Philo, Sextus Empiricus, and Zeno are quoted. [2343] Deut. xxii. 5. [2344] "These words are more like Philo Judæus, i. 740, than those of Moses, Deut. xx. 5-7."--Potter. [2345] Prov. x. 7, xi. 7. [2346] Prov. viii. 17. [2347] Prov. ix. 10. [2348] Prov. xix. 23. [2349] [See Epistle of Barnabas, vol. p. i. 149, S.] [2350] Deut. xxiv. 10, 11. [2351] Lev. xix. 9, xxiii. 22; Deut. xxiv. 19. [2352] Lev. xix. 10; Deut. xxiv. 20, 21. [2353] Ex. xxxiii. 10, 11; Lev. xxv. 2-7. [2354] Prov. xx. 28, xi. 26, xiv. 21. [2355] Quoted from Philo, with slight alterations, giving the sense of Ex. xxiii. 4, Deut. xxii. 12, 3. [2356] Prov. xiv. 27. [2357] Lev. xix. 33, 34; Deut. x. 19, xxiii. 7. [2358] mnesiponerei (equivalent to mnesikakei in the passage of Philo from which Clement is quoting) has been substituted by Sylb. for misoponerei. [2359] Deut. xxiii. 7. [2360] Deut. xx. 10. [2361] Deut. xxi. 10-13. [2362] Matt. v. vi. vii.; Luke vi. [2363] Prov. xix. 11, xiv. 23, xvii. 12. [2364] Deut. xiv. 21; [2365] Deut. xxv. 4; 1 Tim. v. 18. [2366] Deut. xxii. 10. [2367] [See Hermas, Visions, [52]note 2, p. 15, this volume.] [2368] So Clement seems to designate the human nature of Christ,--as being a quartum quid in addition to the three persons of the Godhead. [A strange note: borrowed from ed. Migne. The incarnation of the second person is a quartum quid, of course; but not, in our author's view, "an addition to the three persons of the Godhead."] [2369] Deut. viii. 18. __________________________________________________________________ Chapter XIX.--The True Gnostic is an Imitator of God, Especially in Beneficence. He is the Gnostic, who is after the image and likeness of God, who imitates God as far as possible, deficient in none of the things which contribute to the likeness as far as compatible, practising self-restraint and endurance, living righteously, reigning over the passions, bestowing of what he has as far as possible, and doing good both by word and deed. "He is the greatest," it is said, "in the kingdom who shall do and teach;" [2370] imitating God in conferring like benefits. For God's gifts are for the common good. "Whoever shall attempt to do aught with presumption, provokes God," [2371] it is said. For haughtiness is a vice of the soul, of which, as of other sins, He commands us to repent; by adjusting our lives from their state of derangement to the change for the better in these three things--mouth, heart, hands. These are signs--the hands of action, the heart of volition, the mouth of speech. Beautifully, therefore, has this oracle been spoken with respect to penitents: "Thou hast chosen God this day to be thy God; and God hath chosen thee this day to be His people." [2372] For him who hastes to serve the self-existent One, being a suppliant, [2373] God adopts to Himself; and though he be only one in number, he is honoured equally with the people. For being a part of the people, he becomes complementary of it, being restored from what he was; and the whole is named from a part. But nobility is itself exhibited in choosing and practising what is best. For what benefit to Adam was such a nobility as he had? No mortal was his father; for he himself was father of men that are born. What is base he readily chose, following his wife, and neglected what is true and good; on which account he exchanged his immortal life for a mortal life, but not for ever. And Noah, whose origin was not the same as Adam's, was saved by divine care. For he took and consecrated himself to God. And Abraham, who had children by three wives, not for the indulgence of pleasure, but in the hope, as I think, of multiplying the race at the first, was succeeded by one alone, who was heir of his father's blessings, while the rest were separated from the family; and of the twins who sprang from him, the younger having won his father's favour and received his prayers, became heir, and the elder served him. For it is the greatest boon to a bad man not to be master of himself. [2374] And this arrangement was prophetical and typical. And that all things belong to the wise, Scripture clearly indicates when it is said, "Because God hath had mercy on me, I have all things." [2375] For it teaches that we are to desire one thing, by which are all things, and what is promised is assigned to the worthy. Accordingly, the good man who has become heir of the kingdom, it registers also as fellow-citizen, through divine wisdom, with the righteous of the olden time, who under the law and before the law lived according to law, whose deeds have become laws to us; and again, teaching that the wise man is king, introduces people of a different race, saying to him, "Thou art a king before God among us;" [2376] those who were governed obeying the good man of their own accord, from admiration of his virtue. Now Plato the philosopher, defining the end of happiness, says that it is likeness to God as far as possible; whether concurring with the precept of the law (for great natures that are free of passions somehow hit the mark respecting the truth, as the Pythagorean Philo says in relating the history of Moses), or whether instructed by certain oracles of the time, thirsting as he always was for instruction. For the law says, "Walk after the Lord your God, and keep my commandments." [2377] For the law calls assimilation following; and such a following to the utmost of its power assimilates. "Be," says the Lord, "merciful and pitiful, as your heavenly Father is pitiful." [2378] Thence also the Stoics have laid down the doctrine, that living agreeably to nature is the end, fitly altering the name of God into nature; since also nature extends to plants, to seeds, to trees, and to stones. It is therefore plainly said, "Bad men do not understand the law; but they who love the law fortify themselves with a wall." [2379] "For the wisdom of the clever knows its ways; but the folly of the foolish is in error." [2380] "For on whom will I look, but on him who is mild and gentle, and trembleth at my words?" says the prophecy. We are taught that there are three kinds of friendship: and that of these the first and the best is that which results from virtue, for the love that is founded on reason is firm; that the second and intermediate is by way of recompense, and is social, liberal, and useful for life; for the friendship which is the result of favour is mutual. And the third and last we assert to be that which is founded on intimacy; others, again, that it is that variable and changeable form which rests on pleasure. And Hippodamus the Pythagorean seems to me to describe friendships most admirably: "That founded on knowledge of the gods, that founded on the gifts of men, and that on the pleasures of animals." There is the friendship of a philosopher,--that of a man and that of an animal. For the image of God is really the man who does good, in which also he gets good: as the pilot at once saves, and is saved. Wherefore, when one obtains his request, he does not say to the giver, Thou hast given well, but, Thou hast received well. So he receives who gives, and he gives who receives. "But the righteous pity and show mercy." [2381] "But the mild shall be inhabitants of the earth, and the innocent shall be left in it. But the transgressors shall be extirpated from it." [2382] And Homer seems to me to have said prophetically of the faithful, "Give to thy friend." And an enemy must be aided, that he may not continue an enemy. For by help good feeling is compacted, and enmity dissolved. "But if there be present readiness of mind, according to what a man hath it is acceptable, and not according to what he hath not: for it is not that there be ease to others, but tribulation to you, but of equality at the present time," and so forth. [2383] "He hath dispersed, he hath given to the poor; his righteousness endureth for ever," the Scripture says. [2384] For conformity with the image and likeness is not meant of the body (for it were wrong for what is mortal to be made like what is immortal), but in mind and reason, on which fitly the Lord impresses the seal of likeness, both in respect of doing good and of exercising rule. For governments are directed not by corporeal qualities, but by judgments of the mind. For by the counsels of holy men states are managed well, and the household also. __________________________________________________________________ [2370] Matt. v. 19. [2371] Num. xv. 30. [2372] Deut. xxvi. 17, 18. [2373] hiketen has been adopted from Philo, instead of oiketen of the text. [2374] [A noteworthy aphorism.] [2375] Gen. xxxiii. 11. [2376] Gen. xxiii. 6. [2377] Deut. xiii. 4. [2378] Luke vi. 36. [2379] Prov. xxviii. 4, 5. [2380] Prov. xiv. 8. [2381] Prov. xxi. 26. [2382] Prov. ii. 21, 22. [2383] 2 Cor. viii. 12, 13, 14. [2384] Ps. cxii. 9. __________________________________________________________________ Chapter XX.--The True Gnostic Exercises Patience and Self-Restraint. Endurance also itself forces its way to the divine likeness, reaping as its fruit impassibility through patience, if what is related of Ananias be kept in mind; who belonged to a number, of whom Daniel the prophet, filled with divine faith, was one. Daniel dwelt at Babylon, as Lot at Sodom, and Abraham, who a little after became the friend of God, in the land of Chaldea. The king of the Babylonians let Daniel down into a pit full of wild beasts; the King of all, the faithful Lord, took him up unharmed. Such patience will the Gnostic, as a Gnostic, possess. He will bless when under trial, like the noble Job; like Jonas, when swallowed up by the whale, he will pray, and faith will restore him to prophesy to the Ninevites; and though shut up with lions, he will tame the wild beasts; though cast into the fire, he will be besprinkled with dew, but not consumed. He will give his testimony by night; he will testify by day; by word, by life, by conduct, he will testify. Dwelling with the Lord [2385] he will continue his familiar friend, sharing the same hearth according to the Spirit; pure in the flesh, pure in heart, sanctified in word. "The world," it is said, "is crucified to him, and he to the world." [2386] He, bearing about the cross of the Saviour, will follow the Lord's footsteps, as God, having become holy of holies. The divine law, then, while keeping in mind all virtue, trains man especially to self-restraint, laying this as the foundation of the virtues; and disciplines us beforehand to the attainment of self-restraint by forbidding us to partake of such things as are by nature fat, as the breed of swine, which is full-fleshed. For such a use is assigned to epicures. It is accordingly said that one of the philosophers, giving the etymology of hus (sow), said that it was thus, as being fit only for slaughter (thusin) and killing; for life was given to this animal for no other purpose than that it might swell in flesh. Similarly, repressing our desires, it forbade partaking of fishes which have neither fins nor scales; for these surpass other fishes in fleshiness and fatness. From this it was, in my opinion, that the mysteries not only prohibited touching certain animals, but also withdrew certain parts of those slain in sacrifice, for reasons which are known to the initiated. If, then, we are to exercise control over the belly, and what is below the belly, it is clear that we have of old heard from the Lord that we are to check lust by the law. And this will be completely effected, if we unfeignedly condemn what is the fuel of lust: I mean pleasure. Now they say that the idea of it is a gentle and bland excitement, accompanied with some sensation. Enthralled by this, Menelaus, they say, after the capture of Troy, having rushed to put Helen to death, as having been the cause of such calamities, was nevertheless not able to effect it, being subdued by her beauty, which made him think of pleasure. Whence the tragedians, jeering, exclaimed insultingly against him:-- "But thou, when on her breast thou lookedst, thy sword Didst cast away, and with a kiss the traitress, Ever-beauteous wretch, [2387] thou didst embrace." And again:-- "Was the sword then by beauty blunted?" And I agree with Antisthenes when he says, "Could I catch Aphrodite, I would shoot her; for she has destroyed many of our beautiful and good women." And he says that "Love [2388] is a vice of nature, and the wretches who fall under its power call the disease a deity." For in these words it is shown that stupid people are overcome from ignorance of pleasure, to which we ought to give no admittance, even though it be called a god, that is, though it be given by God for the necessity of procreation. And Xenophon, expressly calling pleasure a vice, says: "Wretch, what good dost thou know, or what honourable aim hast thou? which does not even wait for the appetite for sweet things, eating before being hungry, drinking before being thirsty; and that thou mayest eat pleasantly, seeking out fine cooks; and that thou mayest drink pleasantly, procuring costly wines; and in summer runnest about seeking snow; and that thou mayest sleep pleasantly, not only providest soft beds, but also supports [2389] to the couches." Whence, as Aristo said, "against the whole tetrachord of pleasure, pain, fear, and lust, there is need of much exercise and struggle." "For it is these, it is these that go through our bowels, And throw into disorder men's hearts." "For the minds of those even who are deemed grave, pleasure makes waxen," according to Plato; since "each pleasure and pain nails to the body the soul" of the man, that does not sever and crucify himself from the passions. "He that loses his life," says the Lord, "shall save it;" either giving it up by exposing it to danger for the Lord's sake, as He did for us, or loosing it from fellowship with its habitual life. For if you would loose, and withdraw, and separate (for this is what the cross means) your soul from the delight and pleasure that is in this life, you will possess it, found and resting in the looked-for hope. And this would be the exercise of death, if we would be content with those desires which are measured according to nature alone, which do not pass the limit of those which are in accordance with nature--by going to excess, or going against nature--in which the possibility of sinning arises. "We must therefore put on the panoply of God, that we may be able to stand against the wiles of the devil; since the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds, casting down reasonings, and every lofty thing which exalteth itself against the knowledge of God, and bringing every thought into captivity unto the obedience of Christ," [2390] says the divine apostle. There is need of a man who shall use in a praiseworthy and discriminating manner the things from which passions take their rise, as riches and poverty, honour and dishonour, health and sickness, life and death, toil and pleasure. For, in order that we may treat things, that are different, indifferently, there is need of a great difference in us, as having been previously afflicted with much feebleness, and in the distortion of a bad training and nurture ignorantly indulged ourselves. The simple word, then, of our philosophy declares the passions to be impressions on the soul that is soft and yielding, and, as it were, the signatures of the spiritual powers with whom we have to struggle. For it is the business, in my opinion, of the malificent powers to endeavour to produce somewhat of their own constitution in everything, so as to overcome and make their own those who have renounced them. And it follows, as might be expected, that some are worsted; but in the case of those who engage in the contest with more athletic energy, the powers mentioned above, after carrying on the conflict in all forms, and advancing even as far as the crown wading in gore, decline the battle, and admire the victors. For of objects that are moved, some are moved by impulse and appearance, as animals; and some by transposition, as inanimate objects. And of things without life, plants, they say, are moved by transposition in order to growth, if we will concede to them that plants are without life. To stones, then, belongs a permanent state. Plants have a nature; and the irrational animals possess impulse and perception, and likewise the two characteristics already specified. [2391] But the reasoning faculty, being peculiar to the human soul, ought not to be impelled similarly with the irrational animals, but ought to discriminate appearances, and not to be carried away by them. The powers, then, of which we have spoken hold out beautiful sights, and honours, and adulteries, and pleasures, and such like alluring phantasies before facile spirits; [2392] as those who drive away cattle hold out branches to them. Then, having beguiled those incapable of distinguishing the true from the false pleasure, and the fading and meretricious from the holy beauty, they lead them into slavery. And each deceit, by pressing constantly on the spirit, impresses its image on it; and the soul unwittingly carries about the image of the passion, which takes its rise from the bait and our consent. The adherents of Basilides are in the habit of calling the passions appendages: saying that these are in essence certain spirits attached to the rational soul, through some original perturbation and confusion; and that, again, other bastard and heterogeneous natures of spirits grow on to them, like that of the wolf, the ape, the lion, the goat, whose properties showing themselves around the soul, they say, assimilate the lusts of the soul to the likeness of the animals. For they imitate the actions of those whose properties they bear. And not only are they associated with the impulses and perceptions of the irrational animals, but they affect [2393] the motions and the beauties of plants, on account of their bearing also the properties of plants attached to them. They have also the properties of a particular state, as the hardness of steel. But against this dogma we shall argue subsequently, when we treat of the soul. At present this only needs to be pointed out, that man, according to Basilides, preserves the appearance of a wooden horse, according to the poetic myth, embracing as he does in one body a host of such different spirits. Accordingly, Basilides' son himself, Isidorus, in his book, About the Soul attached to us, while agreeing in the dogma, as if condemning himself, writes in these words: "For if I persuade any one that the soul is undivided, and that the passions of the wicked are occasioned by the violence of the appendages, the worthless among men will have no slight pretence for saying, I was compelled, I was carried away, I did it against my will, I acted unwillingly;' though he himself led the desire of evil things, and did not fight against the assaults of the appendages. But we must, by acquiring superiority in the rational part, show ourselves masters of the inferior creation in us." For he too lays down the hypothesis of two souls in us, like the Pythagoreans, at whom we shall glance afterwards. Valentinus too, in a letter to certain people, writes in these very words respecting the appendages: "There is one good, by whose presence [2394] is the manifestation, which is by the Son, and by Him alone can the heart become pure, by the expulsion of every evil spirit from the heart: for the multitude of spirits dwelling in it do not suffer it to be pure; but each of them performs his own deeds, insulting it oft with unseemly lusts. And the heart seems to be treated somewhat like a caravanserai. For the latter has holes and ruts made in it, and is often filled with dung; men living filthily in it, and taking no care for the place as belonging to others. So fares it with the heart as long as there is no thought taken for it, being unclean, and the abode of many demons. But when the only good Father visits it, it is sanctified, and gleams with light. And he who possesses such a heart is so blessed, that "he shall see God." [2395] What, then, let them tell us, is the cause of such a soul not being cared for from the beginning? Either that it is not worthy (and somehow a care for it comes to it as from repentance), or it is a saved nature, as he would have it; and this, of necessity, from the beginning, being cared for by reason of its affinity, afforded no entrance to the impure spirits, unless by being forced and found feeble. For were he to grant that on repentance it preferred what was better, he will say this unwillingly, being what the truth we hold teaches; namely, that salvation is from a change due to obedience, but not from nature. For as the exhalations which arise from the earth, and from marshes, gather into mists and cloudy masses; so the vapours of fleshly lusts bring on the soul an evil condition, scattering about the idols of pleasure before the soul. Accordingly they spread darkness over the light of intelligence, the spirit attracting the exhalations that arise from lust, and thickening the masses of the passions by persistency in pleasures. Gold is not taken from the earth in the lump, but is purified by smelting; then, when made pure, it is called gold, the earth being purified. For "Ask, and it shall be given you," [2396] it is said to those who are able of themselves to choose what is best. And how we say that the powers of the devil, and the unclean spirits, sow into the sinner's soul, requires no more words from me, on adducing as a witness the apostolic Barnabas (and he was one of the seventy, [2397] and a fellow-worker of Paul), who speaks in these words: "Before we believed in God, the dwelling-place of our heart was unstable, truly a temple built with hands. For it was full of idolatry, and was a house of demons, through doing what was opposed to God." [2398] He says, then, that sinners exercise activities appropriate to demons; but he does not say that the spirits themselves dwell in the soul of the unbeliever. Wherefore he also adds, "See that the temple of the Lord be gloriously built. Learn, having received remission of sins; and having set our hope on the Name, let us become new, created again from the beginning." For what he says is not that demons are driven out of us, but that the sins which like them we commit before believing are remitted. Rightly thus he puts in opposition what follows: "Wherefore God truly dwells in our home. He dwells in us. How? The word of His faith, the calling of His promise, the wisdom of His statutes, the commandments of His communication, [dwell in us]." "I know that I have come upon a heresy; and its chief was wont to say that he fought with pleasure by pleasure, this worthy Gnostic advancing on pleasure in feigned combat, for he said he was a Gnostic; since he said it was no great thing for a man that had not tried pleasure to abstain from it, but for one who had mixed in it not to be overcome [was something]; and that therefore by means of it he trained himself in it. The wretched man knew not that he was deceiving himself by the artfulness of voluptuousness. To this opinion, then, manifestly Aristippus the Cyrenian adhered--that of the sophist who boasted of the truth. Accordingly, when reproached for continually cohabiting with the Corinthian courtezan, he said, "I possess Lais, and am not possessed by her." Such also are those (who say that they follow Nicolaus, quoting an adage of the man, which they pervert, [2399] "that the flesh must be abused." But the worthy man showed that it was necessary to check pleasures and lusts, and by such training to waste away the impulses and propensities of the flesh. But they, abandoning themselves to pleasure like goats, as if insulting the body, lead a life of self-indulgence; not knowing that the body is wasted, being by nature subject to dissolution; while their soul is buried in the mire of vice; following as they do the teaching of pleasure itself, not of the apostolic man. For in what do they differ from Sardanapalus, whose life is shown in the epigram:-- "I have what I ate--what I enjoyed wantonly; And the pleasures I felt in love. But those Many objects of happiness are left, For I too am dust, who ruled great Ninus." For the feeling of pleasure is not at all a necessity, but the accompaniment of certain natural needs--hunger, thirst, cold, marriage. If, then, it were possible to drink without it, or take food, or beget children, no other need of it could be shown. For pleasure is neither a function, nor a state, nor any part of us; but has been introduced into life as an auxiliary, as they say salt was to season food. But when it casts off restraint and rules the house, it generates first concupiscence, which is an irrational propension and impulse towards that which gratifies it; and it induced Epicurus to lay down pleasure as the aim of the philosopher. Accordingly he deifies a sound condition of body, and the certain hope respecting it. For what else is luxury than the voluptuous gluttony and the superfluous abundance of those who are abandoned to self-indulgence? Diogenes writes significantly in a tragedy:-- "Who to the pleasures of effeminate And filthy luxury attached in heart, Wish not to undergo the slightest toil." And what follows, expressed indeed in foul language, but in a manner worthy of the voluptuaries. Wherefore the divine law appears to me necessarily to menace with fear, that, by caution and attention, the philosopher may acquire and retain absence of anxiety, continuing without fall and without sin in all things. For peace and freedom are not otherwise won, than by ceaseless and unyielding struggles with our lusts. For these stout and Olympic antagonists are keener than wasps, so to speak; and Pleasure especially, not by day only, but by night, is in dreams with witchcraft ensnaringly plotting and biting. How, then, can the Greeks any more be right in running down the law, when they themselves teach that Pleasure is the slave of fear? Socrates accordingly bids "people guard against enticements to eat when they are not hungry, and to drink when not thirsty, and the glances and kisses of the fair, as fitted to inject a deadlier poison than that of scorpions and spiders." And Antisthenes chose rather "to be demented than delighted." And the Theban Crates says:-- "Master these, exulting in the disposition of the soul, Vanquished neither by gold nor by languishing love, Nor are they any longer attendants to the wanton." And at length infers:-- "Those, unenslaved and unbended by servile Pleasure, Love the immortal kingdom and freedom." He writes expressly, in other words, "that the stop [2400] to the unbridled propensity to amorousness is hunger or a halter." And the comic poets attest, while they depreciate the teaching of Zeno the Stoic, to be to the following effect:-- "For he philosophizes a vain philosophy: He teaches to want food, and gets pupils One loaf, and for seasoning a dry fig, and to drink water." All these, then, are not ashamed clearly to confess the advantage which accrues from caution. And the wisdom which is true and not contrary to reason, trusting not in mere words and oracular utterances, but in invulnerable armour of defence and energetic mysteries, and devoting itself to divine commands, and exercise, and practice, receives a divine power according to its inspiration from the Word. Already, then, the ægis of the poetic Jove is described as "Dreadful, crowned all around by Terror, And on it Strife and Prowess, and chilling Rout; On it, too, the Gorgon's head, dread monster, Terrible, dire, the sign of Ægis-bearing Jove." [2401] But to those, who are able rightly to understand salvation, I know not what will appear dearer than the gravity of the Law, and Reverence, which is its daughter. For when one is said to pitch too high, as also the Lord says, with reference to certain; so that some of those whose desires are towards Him may not sing out of pitch and tune, I do not understand it as pitching too high in reality, but only as spoken with reference to such as will not take up the divine yoke. For to those, who are unstrung and feeble, what is medium seems too high; and to those, who are unrighteous, what befalls them seems severe justice. For those, who, on account of the favour they entertain for sins, are prone to pardon, suppose truth to be harshness, and severity to be savageness, and him who does not sin with them, and is not dragged with them, to be pitiless. Tragedy writes therefore well of Pluto:-- "And to what sort of a deity wilt thou come, [2402] dost thou ask, Who knows neither clemency nor favour, But loves bare justice alone." For although you are not yet able to do the things enjoined by the Law, yet, considering that the noblest examples are set before us in it, we are able to nourish and increase the love of liberty; and so we shall profit more eagerly as far as we can, inviting some things, imitating some things, and fearing others. For thus the righteous of the olden time, who lived according to the law, "were not from a storied oak, or from a rock;" because they wish to philosophize truly, took and devoted themselves entirely to God, and were classified under faith. Zeno said well of the Indians, that he would rather have seen one Indian roasted, than have learned the whole of the arguments about bearing pain. But we have exhibited before our eyes every day abundant sources of martyrs that are burnt, impaled, beheaded. All these the fear inspired by the law,--leading as a pædagogue to Christ, trained so as to manifest their piety by their blood. "God stood in the congregation of the gods; He judgeth in the midst of the gods." [2403] Who are they? Those that are superior to Pleasure, who rise above the passions, who know what they do--the Gnostics, who are greater than the world. "I said, Ye are Gods; and all sons of the Highest." [2404] To whom speaks the Lord? To those who reject as far as possible all that is of man. And the apostle says, "For ye are not any longer in the flesh, but in the Spirit." [2405] And again he says, "Though in the flesh, we do not war after the flesh." [2406] "For flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption." [2407] "Lo, ye shall die like men," the Spirit has said, confuting us. We must then exercise ourselves in taking care about those things which fall under the power of the passions, fleeing like those who are truly philosophers such articles of food as excite lust, and dissolute licentiousness in chambering and luxury; and the sensations that tend to luxury, which are a solid reward to others, must no longer be so to us. For God's greatest gift is self-restraint. For He Himself has said, "I will neyer leave thee, nor forsake thee," [2408] as having judged thee worthy according to the true election. Thus, then, while we attempt piously to advance, we shall have put on us the mild yoke of the Lord from faith to faith, one charioteer driving each of us onward to salvation, that the meet fruit of beatitude may be won. "Exercise is" according to Hippocrates of Cos, "not only the health of the body, but of the soul--fearlessness of labours--a ravenous appetite for food." __________________________________________________________________ [2385] Substituting on for en to Kurio after sunoikos. [2386] [Gal vi. 14. S.] [2387] kuna, Eurip., Andromache, 629. [2388] Eros, Cupid. [2389] Or, "carpets." Xenoph., Memorabilia, II. i. 30; The Words of Virtue to Vice. [2390] Eph. vi. 11. [2391] i.e., Permanent state and nature. [2392] [See Epiphan., Opp., ii. 391, ed. Oehler.] [2393] Or, vie with. [2394] parousia substituted by Grabe for parrhesia. [2395] Matt. v. 8. [On the Beatitudes, see book iv. cap. 6, infra.] [2396] Matt. vii. 7. [2397] [See note, book ii. cap. 7, p. 352, supra.] [2398] Barnabas, Epist., cap. xvi. vol. i. p. 147. [2399] [Clement does not credit the apostasy of the deacon Nicolas (Acts vi. 5), though others of the Fathers surrender him to the Nicolaitans. See book iii. cap. iv. infra.] [2400] katapausma (in Theodoret), for which the text reads kataplasma. [2401] Iliad, v. 739. [2402] After this comes os erota, which yields no meaning, and has been variously amended, but not satisfactorily. Most likely some words have dropped out of the text. [The note in ed. Migne, nevertheless, is worth consultation.] [2403] Ps. lxxxii. 1. [2404] Ps. lxxxii. 6. [2405] Rom. viii. 9. [2406] 2 Cor. x. 3. [2407] 1 Cor. xv. 50. [2408] Heb. xiii. 5. __________________________________________________________________ Chapter XXI.--Opinions of Various Philosophers on the Chief Good. Epicurus, in placing happiness in not being hungry, or thirsty, or cold, uttered that godlike word, saying impiously that he would fight in these points even with Father Jove; teaching, as if it were the case of pigs that live in filth and not that of rational philosophers, that happiness was victory. For of those that are ruled by pleasure are the Cyrenaics and Epicurus; for these expressly said that to live pleasantly was the chief end, and that pleasure was the only perfect good. Epicurus also says that the removal of pain is pleasure; and says that that is to be preferred, which first attracts from itself to itself, being, that is, wholly in motion. Dinomachus and Callipho said that the chief end was for one to do what he could for the attainment and enjoyment of pleasure; and Hieronymus the Peripatetic said the great end was to live unmolested, and that the only final good was happiness; and Diodorus likewise, who belonged to the same sect, pronounces the end to be to live undisturbed and well. Epicurus indeed, and the Cyrenaics, say that pleasure is the first duty; for it is for the sake of pleasure, they say, that virtue was introduced, and produced pleasure. According to the followers of Calliphon, virtue was introduced for the sake of pleasure, but that subsequently, on seeing its own beauty, it made itself equally prized with the first principle, that is, pleasure. But the Aristotelians lay it down, that to live in accordance with virtue is the end, but that neither happiness nor the end is reached by every one who has virtue. For the wise man, vexed and involved in involuntary mischances, and wishing gladly on these accounts to flee from life, is neither fortunate nor happy. For virtue needs time; for that is not acquired in one day which exists [only] in the perfect man since, as they say, a child is never happy. But human life is a perfect time, and therefore happiness is completed by the three kinds of good things. Neither, then, the poor, nor the mean nor even the diseased, nor the slave, can be one of them. Again, on the other hand, Zeno the Stoic thinks the end to be living according to virtue; and, Cleanthes, living agreeably to nature in the right exercise of reason, which he held to consist of the selection of things according to nature. And Antipatrus, his friend, supposes the end to consist in choosing continually and unswervingly the things which are according to nature, and rejecting those contrary to nature. Archedamus, on the other hand, explained the end to be such, that in selecting the greatest and chief things according to nature, it was impossible to overstep it. In addition to these, Panætius pronounced the end to be, to live according to the means given to us by nature. And finally, Posidonius said that it was to live engaged in contemplating the truth and order of the universe, and forming himself as he best can, in nothing influenced by the irrational part of his soul. And some of the later Stoics defined the great end to consist in living agreeably to the constitution of man. Why should I mention Aristo? He said that the end was indifference; but what is indifferent simply abandons the indifferent. Shall I bring forward the opinions of Herillus? Herillus states the end to be to live according to science. For some think that the more recent disciples of the Academy define the end to be, the steady abstraction of the mind to its own impressions. Further, Lycus the Peripatetic used to say that the final end was the true joy of the soul; as Leucimus, that it was the joy it had in what was good. Critolaus, also a Peripatetic, said that it was the perfection of a life flowing rightly according to nature, referring to the perfection accomplished by the three kinds according to tradition. We must, however, not rest satisfied with these, but endeavour as we best can to adduce the doctrines laid down on the point by the naturalist; for they say that Anaxagoras of Clazomenæ affirmed contemplation and the freedom flowing from it to be the end of life; Heraclitus the Ephesian, complacency. The Pontic Heraclides relates, that Pythagoras taught that the knowledge of the perfection of the numbers [2409] was happiness of the soul. The Abderites also teach the existence of an end. Democritus, in his work On the Chief End, said it was cheerfulness, which he also called well-being, and often exclaims, "For delight and its absence are the boundary of those who have reached full age;" Hecatæus, that it was sufficiency to one's self; Apollodotus of Cyzicum, that it was delectation; as Nausiphanes, that it was undauntedness, [2410] for he said that it was this that was called by Democritus imperturbability. In addition to these still, Diotimus declared the end to be perfection of what is good, which he said was termed well-being. Again, Antisthenes, that it was humility. And those called Annicereans, of the Cyrenaic succession, laid down no definite end for the whole of life; but said that to each action belonged, as its proper end, the pleasure accruing from the action. These Cyrenaics reject Epicurus' definition of pleasure, that is the removal of pain, calling that the condition of a dead man; because we rejoice not only on account of pleasures, but companionships and distinctions; while Epicurus thinks that all joy of the soul arises from previous sensations of the flesh. Metrodorus, in his book On the Source of Happiness in Ourselves being greater than that which arises from Objects, says: What else is the good of the soul but the sound state of the flesh, and the sure hope of its continuance? __________________________________________________________________ [2409] The text has areton, virtues, for which, in accordance with Pythagoras' well-known opinion, arithmon has been substituted from Theodoret. [2410] For kataplexin of the text, Heinsius reads akataplexin, which corresponds to the other term ascribed to Democritus--hathambien. __________________________________________________________________ Chapter XXII.--Plato's Opinion, that the Chief Good Consists in Assimilation to God, and Its Agreement with Scripture. Further, Plato the philosopher says that the end is twofold: that which is communicable, and exists first in the ideal forms themselves, which he also calls "the good;" and that which partakes of it, and receives its likeness from it, as is the case in the men who appropriate virtue and true philosophy. Wherefore also Cleanthes, in the second book, On Pleasure, says that Socrates everywhere teaches that the just man and the happy are one and the same, and execrated the first man who separated the just from the useful, as having done an impious thing. For those are in truth impious who separate the useful from that which is right according to the law. Plato himself says that happiness (eudaimonia) is to possess rightly the dæmon, and that the ruling faculty of the soul is called the dæmon; and he terms happiness (eudaimonia) the most perfect and complete good. Sometimes he calls it a consistent and harmonious life, sometimes the highest perfection in accordance with virtue; and this he places in the knowledge of the Good, and in likeness to God, demonstrating likeness to be justice and holiness with wisdom. For is it not thus that some of our writers have understood that man straightway on his creation received what is "according to the image," but that what is according "to the likeness" he will receive afterwards on his perfection? Now Plato, teaching that the virtuous man shall have this likeness accompanied with humility, explains the following: "He that humbleth himself shall be exalted." [2411] He says, accordingly, in The Laws: "God indeed, as the ancient saying has it, occupying the beginning, the middle, and the end of all things, goes straight through while He goes round the circumference. And He is always attended by Justice, the avenger of those who revolt from the divine law." You see how he connects fear with the divine law. He adds, therefore: "To which he, who would be happy, cleaving, will follow lowly and beautified." Then, connecting what follows these words, and admonishing by fear, he adds: "What conduct, then, is dear and conformable to God? That which is characterized by one word of old date: Like will be dear to like, as to what is in proportion; but things out of proportion are neither dear to one another, nor to those which are in proportion. And that therefore he that would be dear to God, must, to the best of his power, become such as He is. And in virtue of the same reason, our self-controlling man is dear to God. But he that has no self-control is unlike and diverse." In saying that it was an ancient dogma, he indicates the teaching which had come to him from the law. And having in the Theatoetus admitted that evils make the circuit of mortal nature and of this spot, he adds: "Wherefore we must try to flee hence as soon as possible. For flight is likeness to God as far as possible. And likeness is to become holy and just with wisdom." Speusippus, the nephew of Plato, says that happiness is a perfect state in those who conduct themselves in accordance with nature, or the state of the good: for which condition all men have a desire, but the good only attained to quietude; consequently the virtues are the authors of happiness. And Xenocrates the Chalcedonian defines happiness to be the possession of virtue, strictly so called, and of the power subservient to it. Then he clearly says, that the seat in which it resides is the soul; that by which it is effected, the virtues; and that of these as parts are formed praiseworthy actions, good habits and dispositions, and motions, and relations; and that corporeal and external objects are not without these. For Polemo, the disciple of Xenocrates, seems of the opinion that happiness is sufficiency of all good things, or of the most and greatest. He lays down the doctrine, then, that happiness never exists without virtue; and that virtue, apart from corporeal and external objects, is sufficient for happiness. Let these things be so. The contradictions to the opinions specified shall be adduced in due time. But on us it is incumbent to reach the unaccomplished end, obeying the commands--that is, God--and living according to them, irreproachably and intelligently, through knowledge of the divine will; and assimilation as far as possible in accordance with right reason is the end, and restoration to perfect adoption by the Son, which ever glorifies the Father by the great High Priest who has deigned to call us brethren and fellow-heirs. And the apostle, succinctly describing the end, writes in the Epistle to the Romans: "But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life." [2412] And viewing the hope as twofold--that which is expected, and that which has been received--he now teaches the end to be the restitution of the hope. "For patience," he says, "worketh experience, and experience hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit that is given to us." [2413] On account of which love and the restoration to hope, he says, in another place, "which rest is laid up for us." [2414] You will find in Ezekiel the like, as follows: "The soul that sinneth, it shall die. And the man who shall be righteous, and shall do judgment and justice, who has not eaten on the mountains, nor lifted his eyes to the idols of the house of Israel, and hath not defiled his neighbour's wife, and hath not approached to a woman in the time of her uncleanness (for he does not wish the seed of man to be dishonoured), and will not injure a man; will restore the debtor's pledge, and will not take usury; will turn away his hand from wrong; will do true judgment between a man and his neighbour; will walk in my ordinances, and keep my commandments, so as to do the truth; he is righteous, he shall surely live, saith Adonai the Lord." [2415] Isaiah too, in exhorting him that hath not believed to gravity of life, and the Gnostic to attention, proving that man's virtue and God's are not the same, speaks thus: "Seek the Lord, and on finding Him call on Him. And when He shall draw near to you, let the wicked forsake his ways, and the unrighteous man his ways; and let him return to the Lord, and he shall obtain mercy," down to "and your thoughts from my thoughts." [2416] "We," then, according to the noble apostle, "wait for the hope of righteousness by faith. For in Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love." [2417] And we desire that every one of you show the same diligence to the full assurance of hope," down to "made an high priest for ever, after the order of Melchizedek." [2418] Similarly with Paul "the All-virtuous Wisdom" says, "He that heareth me shall dwell trusting in hope." [2419] For the restoration of hope is called by the same term "hope." To the expression "will dwell" it has most beautifully added "trusting," showing that such an one has obtained rest, having received the hope for which he hoped. Wherefore also it is added, "and shall be quiet, without fear of any evil." And openly and expressly the apostle, in the first Epistle to the Corinthians says, "Be ye followers of me, as also I am of Christ," [2420] in order that that may take place. If ye are of me, and I am of Christ, then ye are imitators of Christ, and Christ of God. Assimilation to God, then, so that as far as possible a man becomes righteous and holy with wisdom he lays down as the aim of faith, and the end to be that restitution of the promise which is effected by faith. From these doctrines gush the fountains, which we specified above, of those who have dogmatized about "the end." But of these enough. __________________________________________________________________ [2411] Luke xiv. 11. [2412] Rom. vi. 22. [2413] Rom. v. 4, 5. [2414] Probably Heb. iv. 8, 9. [2415] Ezek. xviii. 4-9. [2416] Isa. lv. 6, 7, 9. [2417] Gal. v. 5, 6. [2418] Heb. vi. 11-20. [2419] Prov. i. 33. [2420] 1 Cor. xi. 1. __________________________________________________________________ Chapter XXIII.--On Marriage. Since pleasure and lust seem to fall under marriage, it must also be treated of. Marriage is the first conjunction of man and woman for the procreation of legitimate children. [2421] Accordingly Menander the comic poet says:-- "For the begetting of legitimate children, I give thee my daughter." We ask if we ought to marry; which is one of the points, which are said to be relative. For some must marry, and a man must be in some condition, and he must marry some one in some condition. For every one is not to marry, nor always. But there is a time in which it is suitable, and a person for whom it is suitable, and an age up to which it is suitable. Neither ought every one to take a wife, nor is it every woman one is to take, nor always, nor in every way, nor inconsiderately. But only he who is in certain circumstances, and such an one and at such time as is requisite, and for the sake of children, and one who is in every respect similar, and who does not by force or compulsion love the husband who loves her. Hence Abraham, regarding his wife as a sister, says, "She is my sister by my father, but not by my mother; and she became my wife," [2422] teaching us that children of the same mothers ought not to enter into matrimony. Let us briefly follow the history. Plato ranks marriage among outward good things, providing for the perpetuity of our race, and handing down as a torch a certain perpetuity to children's children. Democritus repudiates marriage and the procreation of children, on account of the many annoyances thence arising, and abstractions from more necessary things. Epicurus agrees, and those who place good in pleasure, and in the absence of trouble and pain. According to the opinion of the Stoics, marriage and the rearing of children are a thing indifferent; and according to the Peripatetics, a good. In a word, these, following out their dogmas in words, became enslaved to pleasures; some using concubines, some mistresses, and the most youths. And that wise quaternion in the garden with a mistress, honoured pleasure by their acts. Those, then, will not escape the curse of yoking an ass with an ox, who, judging certain things not to suit them, command others to do them, or the reverse. This Scripture has briefly showed, when it says, "What thou hatest, thou shalt not do to another." [2423] But they who approve of marriage say, Nature has adapted us for marriage, as is evident from the structure of our bodies, which are male and female. And they constantly proclaim that command, "Increase and replenish." [2424] And though this is the case, yet it seems to them shameful that man, created by God, should be more licentious than the irrational creatures, which do not mix with many licentiously, but with one of the same species, such as pigeons and ringdoves, [2425] and creatures like them. Furthermore, they say, "The childless man fails in the perfection which is according to nature, not having substituted his proper successor in his place. For he is perfect that has produced from himself his like, or rather, when he sees that he has produced the same; that is, when that which is begotten attains to the same nature with him who begat." Therefore we must by all means marry, both for our country's sake, for the succession of children, and as far as we are concerned, the perfection of the world; since the poets also pity a marriage half-perfect and childless, but pronounce the fruitful one happy. But it is the diseases of the body that principally show marriage to be necessary. For a wife's care and the assiduity of her constancy appear to exceed the endurance of all other relations and friends, as much as to excel them in sympathy; and most of all, she takes kindly to patient watching. And in truth, according to Scripture, she is a needful help. [2426] The comic poet then, Menander, while running down marriage, and yet alleging on the other side its advantages, replies to one who had said:-- "I am averse to the thing, For you take it awkwardly." Then he adds:-- "You see the hardships and the things which annoy you in it. But you do not look on the advantages." And so forth. Now marriage is a help in the case of those advanced in years, by furnishing a spouse to take care of one, and by rearing children of her to nourish one's old age. "For to a man after death his children bring renown, Just as corks bear the net, Saving the fishing-line from the deep." [2427] according to the tragic poet Sophocles. Legislators, moreover, do not allow those who are unmarried to discharge the highest magisterial offices. For instance, the legislator of the Spartans imposed a fine not on bachelorhood only, but on monogamy, [2428] and late marriage, and single life. And the renowned Plato orders the man who has not married to pay a wife's maintenance into the public treasury, and to give to the magistrates a suitable sum of money as expenses. For if they shall not beget children, not having married, they produce, as far as in them lies, a scarcity of men, and dissolve states and the world that is composed of them, impiously doing away with divine generation. It is also unmanly and weak to shun living with a wife and children. For of that of which the loss is an evil, the possession is by all means a good; and this is the case with the rest of things. But the loss of children is, they say, among the chiefest evils: the possession of children is consequently a good thing; and if it be so, so also is marriage. It is said:-- "Without a father there never could be a child, And without a mother conception of a child could not be. Marriage makes a father, as a husband a mother." [2429] Accordingly Homer makes a thing to be earnestly prayed for:-- "A husband and a house;" yet not simply, but along with good agreement. For the marriage of other people is an agreement for indulgence; but that of philosophers leads to that agreement which is in accordance with reason, bidding wives adorn themselves not in outward appearance, but in character; and enjoining husbands not to treat their wedded wives as mistresses, making corporeal wantonness their aim; but to take advantage of marriage for help in the whole of life, and for the best self-restraint. Far more excellent, in my opinion, than the seeds of wheat and barley that are sown at appropriate seasons, is man that is sown, for whom all things grow; and those seeds temperate husbandmen ever sow. Every foul and polluting practice must therefore be purged away from marriage; that the intercourse of the irrational animals may not be cast in our teeth, as more accordant with nature than human conjunction in procreation. Some of these, it must be granted, desist at the time in which they are directed, leaving creation to the working of Providence. By the tragedians, Polyxena, though being murdered, is described nevertheless as having, when dying, taken great care to fall decently,-- "Concealing what ought to be hid from the eyes of men." Marriage to her was a calamity. To be subjected, then, to the passions, and to yield to them, is the extremest slavery; as to keep them in subjection is the only liberty. The divine Scripture accordingly says, that those who have transgressed the commandments are sold to strangers, that is, to sins alien to nature, till they return and repent. Marriage, then, as a sacred image, must be kept pure from those things which defile it. [2430] We are to rise from our slumbers with the Lord, and retire to sleep with thanksgiving and prayer,-- "Both when you sleep, and when the holy light comes," confessing the Lord in our whole life; possessing piety in the soul, and extending self-control to the body. For it is pleasing to God to lead decorum from the tongue to our actions. Filthy speech is the way to effrontery; and the end of both is filthy conduct. Now that the Scripture counsels marriage, and allows no release from the union, is expressly contained in the law, "Thou shalt not put away thy wife, except for the cause of fornication;" and it regards as fornication, the marriage of those separated while the other is alive. Not to deck and adorn herself beyond what is becoming, renders a wife free of calumnious suspicion, while she devotes herself assiduously to prayers and supplications; avoiding frequent departures from the house, and shutting herself up as far as possible from the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. "He that taketh a woman that has been put away," it is said, "committeth adultery; and if one puts away his wife, he makes her an adulteress," [2431] that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband. What, then, is the law? [2432] In order to check the impetuosity of the passions, it commands the adulteress to be put to death, on being convicted of this; and if of priestly family, to be committed to the flames. [2433] And the adulterer also is stoned to death, but not in the same place, that not even their death may be in common. And the law is not at variance with the Gospel, but agrees with it. How should it be otherwise, one Lord being the author of both? She who has committed fornication liveth in sin, and is dead to the commandments; but she who has repented, being as it were born again by the change in her life, has a regeneration of life; the old harlot being dead, and she who has been regenerated by repentance having come back again to life. The Spirit testifies to what has been said by Ezekiel, declaring, "I desire not the death of the sinner, but that he should turn." [2434] Now they are stoned to death; as through hardness of heart dead to the law which they believed not. But in the case of a priestess the punishment is increased, because "to whom much is given, from him shall more be required." [2435] Let us conclude this second book of the Stromata at this point, on account of the length and number of the chapters. __________________________________________________________________ __________________________________________________________________ [2421] [He places the essence of marriage in the chaste consummation itself, the first after lawful nuptials. Such is the force of this definition, which the note in ed. Migne misrepresents, as if it were a denial that second nuptials are marriage.] [2422] Gen. xx. 12. [2423] Tob. iv. 15. [2424] Gen. i. 28. [2425] [The offering of the purification has a beautiful regard to the example of the turtle-dove; and the marriage-ring may have been suggested by the ringdove, a symbol of constancy in nature.] [2426] Gen. ii. 18. [A beautiful tribute to the true wife.] [2427] The corrections of Stanley on these lines have been adopted. They occur in the Choephoræ of Æschylus, 503, but may have been found in Sophocles, as the tragic poets borrowed from one another. [2428] i.e., not entering into a second marriage after a wife's death. But instead of monogamiou some read kakogamiou--bad marriage. [2429] [To be a mother, indeed, one must be first a wife; the woman who has a child out of wedlock is not entitled to this holy name.] [2430] [A holy marriage, as here so beautifully defined, was something wholly unknown to Roman and Greek civilization. Here we find the Christian family established.] [2431] Matt. v. 32; xix. 9. [2432] Lev. xx. 10; Deut. xxii. 22. [2433] Lev. xxi. 9. [2434] Ezek. xxxiii. 11. [2435] Luke. xii. 48. __________________________________________________________________ Elucidations. I. (On the Greeks, cap. i. [53]note 3, p. 347.) The admirable comments of Stier on the Greeks, who said to Philip, "We would see Jesus," [2436] seem to me vindicated by the history of the Gospel, and by the part which the Greeks were called to take in its propagation. Clement seems to me the man of Providence, who gives rich significance to "the corn of wheat," and its multiplication in Gentile discipleship. And in this I am a convert to Stier's view, against my preconceptions. That the Greeks who were at Jerusalem at the Passover were other than Hellenistic Jews, or Greek proselytes, always seemed to me improbable; but, more and more, I discover a design in this narrative, which seems to me thoroughly sustained by the history of the Gentile churches, which were Greek everywhere originally, and for the use of which the Septuagint had been prepared in the providence of God. To say nothing of the New-Testament Scriptures, the whole symbolic and liturgic system of the early Christians and all the Catholic councils which were Greek in their topography, language, and legislation, confirm the sublime thought which Stier has elucidated. "The Pharisees said, The world is gone after him; and there were certain Greeks," etc. So the story is introduced. Jesus is told of their desire to see him; and he answers, "The hour is come that the Son of man should be glorified;" and he goes on to speak of his death as giving life to the world. I feel grateful to Stier for his bold originality in treating the subject; and I trust others will find that it invests the study of the ante-Nicene Fathers with a fresh interest, and throws back from their writings a peculiar reflex light on the New-Testament Scriptures themselves. II. (See p. 352, note 9.) Monos ho sophos eleupheros. Stier, in his comments [2437] on St. John (viii. 32-36), may well be compared with this chapter of Clement's. The eighteenth chapter of this book must also be kept in view if we would do full justice to the true position of Clement, who recognises nothing in heathen philosophy as true wisdom, save as it flows from God, in Moses, and through the Hebrew Church. That Greek philosophy, so viewed, did lead to Christ, and that this great principle is recognised in the apostolic teachings, seems to me indisputable. This illustrates what has been noted above in [54]Elucidation I. III. (See p. 359.) Clement notes that the false Gnostics rejected the Epistles to Timothy, [2438] chiefly because of 1 Tim. vi. 20. Beausobre (Histoire du Manichéisme, tom. ii. p. v.) doubts as to Basilides, whether he is open to this charge; but Jerome accuses him expressly of rejecting the pastoral epistles, and that to the Hebrews. For this, and Neander's qualifying comment, see Kaye, p. 263. Clement is far from charging Basilides, personally, with an immoral life, or from lending his sanction to impurity; but a study of the Gnostic sects, with whom our Alexandrian doctor was forced to contend, will show that they were introducing, under the pretence of Christianity, such abominations as made their defeat and absolute overthrow a matter of life and death for the Church. To let such teachers be confounded with Christians, was to neutralize the very purpose for which the Church existed. Now, it was in the deadly grapple with such loathsome errorists, that the idea of "Catholic orthodoxy" became so precious to the primitive faithful. They were forced to make even the heathen comprehend the existence of that word-wide confederation of churches already explained, [2439] and to exhibit their Scriptural creed and purity of discipline, in the strongest contrast with these pestilent "armies of the aliens," who were neither Gnostics nor Christians indeed, much less Catholic or Orthodox teachers and believers. Now, if in dealing with counterfeits Clement was obliged to meet them on their own grounds, and defeat them on a plan, at once intelligible to the heathen, and enabling all believers to "fight the good fight of faith" successfully, we must concede that he knew better than we can, what was suited to the Alexandrian schools, their intellect, and their false mysticism. His works were a great safeguard to those who came after him; though they led to the false system of exposition by which Origen so greatly impaired his services to the Church, and perhaps to other evils, which, in the issue, shook the great patriarchate of Alexandria to its foundations. It is curious to trace the influence of Clement, through Tertullian and St. Augustine, upon the systems of the schoolmen, and again, through them, on the Teutonic reformers. The mysticism of Fénelon as well, may be traced, more than is generally credited, to the old Alexandrian school, which was itself the product of some of the most subtle elements of our nature, sanctified, but not wholly controlled, by the wisdom that is from above. Compare the interminable controversies of the period, in the writings of Fénelon and Bossuet; and, for a succinct history, see L'Histoire de l'église de France, par l'Abbe Guettée, tom. xi. p. 156 et seqq. __________________________________________________________________ [2436] Reden Jesu. St. John xii. 23-26. [2437] "Words of Jesus." Translation (vol. v. p. 354, ed. Edinburgh, 1856). [2438] Stromata, book ii. cap. xi. p. 358, supra. [2439] Quotation from Milman, p. 166, this volume. __________________________________________________________________ __________________________________________________________________ The Stromata, or Miscellanies. Book III. [2440] Caput I.--Basilidis Sententiam de Continentia Et Nuptiis Refutat. Ac Valentiniani quidem, qui desuper ex divinis emissionibus deduxere conjugationes, acceptum habent matrimonium: Basilidis autem sectatores, "Cum interrogassent, inquiunt, apostoli, nun sit melius uxorem non ducere, dicunt respondisse Dominum: Non omnes capiunt verbum hoc. Sunt enim eunuchi alii a nativitate, alii vero a necessitate.'" [2441] Hoc dictum autem sic interpretantur: "Quidam ex quo nati sunt, naturaliter feminam aversantur, qui quidem hoc naturali utentes temperamento, recte faciunt, si uxorem non ducant. Hi, inquiunt, eunuchi sunt ex nativitate. Qui autem sunt a necessitate, ii sunt theatrici exercitatores, qui, gloriæ studio retracti, se continent. Quinetiam qui casu aliquo excisi sunt, eunuchi facti sunt per necessitatem. Qui itaque eunuchi fiunt per necessitatem, non fiunt eunuchi secundum logon, seu rationem. Qui autem regni sempiterni gratia seipsos castrarunt, id ad declinandas, inquiunt, conjugii molestias fecerunt, quod procurandæ rei familiaris onus ac sollicitudinem timerent. Et illud: Melius est nubere quam uri,' [2442] dicentem Apostolum aiunt velle: Ne animam tuam in ignem injicias, noctu et interdiu resistens, et timens ne a continentia excidas. Nam cum in resistendo occupata fuerit anima, a spe est divisa"--Patienter igitur sustine," inquit his verbis Isidoms in Moralibus, "contentiosam mulierem, ne a Dei gratia avellaris; et cum ignem in semine excreveris, cum bona ores conscientia. Quando autem, inquit, tua gratiarum actio delapsa fuerit in petitionem, et deinceps' steteris, ut tamen labi ac timbare non desinas, duc uxorem. Sin est aliquis juvenis, vel pauper, vel infirmus, et non ei libel logo, seu rationi, convenienter uxorem ducere, is a fratre ne discedat; dicat: Ingressus sum in sancta, nihil possum pati. Quod si eum suspicio aliqua subeat, dicat: Frater, impone mihi manure, ne peccem; et confestim turn in mente, turn in corpore opem experietur. Velit modo quod bonum est perficere, et assequetur. Nonnunquam autem ore tenus dicimus: Nolumus peccare; animus autem noster propendet in pectatum. Qui est ejusmodi, propier meturn, quod vult, non facit, ne ei constituatur supplicium. At hominum generi quædam necessaria sunt ac naturalia duntaxat. Quod indumentis egeat, necessarium simul est et naturale: est autem venerea voluptas naturalis, sed non necessaria." Has voces adduxi ad reprehendendos Basilidianos, qui non recte vivunt, ut qui vel peccandi potestatem habeant propier perfectionera, vel omnino quidera natura salvi futuri sint, etsi nunc peccent, quod naturæ dignitate sunt electi. Neque vero primi dogmaturn architecti eorumdem perpetrandorum potestatem illis faciunt. Ne ergo Christi nomen suspicientes, et iis, qui sunt in gentibus intemperantissimi, incontinentius viventes, nomini maledictum inurant. "Qui enim sunt ejusmodi, pseudapostoli, operarii dolosi," usque ad illud: "Quorum finis erit secundum opera eorum." [2443] Est ergo continentia, corporis despicientia secundum confessionem in Deum; non solum enim in rebus venereis, sed etiam in aliis, quæ anima perperam concupiscit, non contenta necessariis, versatur continentia. Est autem et in lingua, et in acquirendo, et in utendo, et in concupiscendo continentia. Non docet autem ea solummodo esse temperantes, siquidem præbet nobis temperantiam, ut quæ sit divina potestas et gratia. Dicendum est ergo, quidnam nostris videatur de eo, quod est propositum. Nos quidem castitatem, et eos, quibus hoc a Deo datum est, beatos decimus: monogamiam autem, et quæ consistit in uno solum matrimonio, honestatem admira tour; dicerites tamen oportere aliorum misereri, et "alterum alterius onera portare," [2444] ne "quis, cure" recte "stare videatur," [2445] ipse quoque "cadat." De secundis autum nuptiis: "Si uraris," inquit Apostolus, "jungere matrimonio." [2446] Caput II.--Carpocratis Et Epiphanis Sententiam de Feminarum Communitate Refutat. Qui autem a Carpocrate descendunt et Epiphane, censent oportere uxores esse communes; a quibus contra nomen Christi maximum emanavit probruin. Hic autem Epiphanes, cujus etiam scripta feruntur, filius erat Carpocratis, et matris Alexandriæ nomine, ex patre quidera Alexandrinus, ex matre vero Cephalleneus. Vixit autem solum septemdecim annos, et Same, quæ est urbs Cephalleniæ, ut deus est honore affectus. Quo in loco templum ex ingentibus lapidibus, altaria, delubra, museum, ædificatum est et consecratum; et cure est nova luna, convenientes Cephallenei, diem natalem, quo in deos relatus est Epiphanes, sacrificant, libantque, et convivantur, et hymnos canunt. A patre autem didicit et orbem disciplinarum et Platonis philosophiam. Fuit autem princeps monadicæ [2447] cognitionis. A quo etiam profluxit hæresis eorum, qui nunc sunt, Carpocratianorum. Is ergo dicit in libro De justitia, "Justitiam Dei esse quamdam cure æqualitate communionem. Æquale quidera certe coelum undequaque extensum totam terrain cingit. Et nox ex æquo stellas omnes ostendit; et diei auctorem et lucis patrem, solem, Deus ex alto æqualem effudit omnibus, qui possunt videre (illi autem omnes communiter respiciunt), quoniam non discernit divitem vel pauperem vel populi principem, insipientes et sapientes, femmas et masculos, liberos, servos. Sed neque secus facit in brutis. Cure autem omnibus animantibus æque ipsum communem effuderit. bonis et malis justitiam suam confirmat, cure nemo possit plus habere, neque auferre a proximo, ut ipse illius lucem habeat duplicatam. Sol facit omnibus animantibus communia exorm nutrimenta, communi justitia ex æquo data omnibus: et ad ea, quæ sunt hujusmodi, similiter se habet genus boum, ut bores; et suum, at sues, et ovium, ut oves; et reliqua omnia. Justitia enim in iis apparel esse communitas. Deinde per communitatem omnia similiter secundum sua genera seminantur, et commune nutrimentum editur humi pascentibus jumentis omnibus, et omnibus ex æquo; ut quod nulla liege circumscriptum sit, sed ejus, qui donat, jubentis suppeditatione, convenienter justeque adsit omnibus. Sed neque generationi posita est lex, esset enim jamdiu abolita: ex æquo autem seminant et generant, habentia innatam a justitia communionera: ex æquo communiter omnibus oculum ad videndum, creator et pater omnium, sua justitia legera ferens, præbuit, non discernens feminam a masculor non id quod est rationis particeps, ab experte rationis, el, ut semel dicam, nullum a nullo; sed æqualitate et communitate visum similiter dividens, uno jussu omnibus est largitus. Leges autem, inquit, hominum, cum ignorationem castigare non possent, contra leges facere docuerunt: legum enim proprietas dissecuit divinæ legis communionem et arrodit; non intelligens dictum Apostoli dicentis: Per legem peccatum cognovi.' Et meum et tuum dicit subiisse per leges, ut quæ non amplius communiter fruantur (sunt enim communia), neque terra, neque possessionibus, sed neque matrimonio. Fecit enim rites communiter omnibus, quæ neque passerem, neque furem abnegant; et frumentum similiter, et alios fructus. Violata autem communio et æqualitas, genuit furem pecorum et fructuum. Cum ergo Deus communiter omnia fecisset homini, et feminam cure masculo communiter conjunxisset, et omnia similiter animantia conglutinasset, pronuntiavit justitiam, communionem cum æqualilate. Qui autem sic nati sunt, communionera, quæeorum conciliat generationem, abnegaverunt. Et dicit, si unam ducens habeat, cure omnium possint esse participes, sicut reliqua recit animantia." Hæc cum his verbis dixisset, subjungit rursus his verbis: "Intensam enim et vehementiorem ingeneravit masculis cupiditatem ad generum perpetuitatem, quam nec lex, nec mos, nec aliquid aliud potest abolere: est enim Dei decretum." Et quomodo amplius hic in nostra examinetur oratione, cum legem et Evangelium perhæc aperte destruat? Ilia enim dicit: "Non moechaberis." [2448] Hoc autem dicit: "Quicunque respicit ad concupiscentiam, jam moechatus est." [2449] Illud enim: "Non concupisces," [2450] quod a lege dicitur, ostendit unum esse Deum, qui præ dicatur per legem et prophetas et Evangelium. Dicit enim: "Non concupisces uxorem proximi tui." Proximus autem non est Judæus Judæo: frater enim est et eumdem habet Spiritum; restat ergo, ut propinquum dicat eum qui est alterius gentis. Quomodo autem non propinquus, qui aptus est esse Spiritus particeps? Non solum enim Hebræorum, sed etiam gentium pater est Abraham. Si autem quæ est adulterata, et qui in eam fornicatus est, capite punitur: [2451] clarum est utique præceptum, quod dicit: "Non concupisces uxorem propinqui tui," loqui de gentibus: ut cure quis secundum legera et ab uxore proximi eta sorore abstinuefit, aperte audiat a Domino: "Ego autem dico, non concupisces." Additio autem hujus particulæ "ego," majorem præcepti vim ostendit. Quod autem cure Deo bellum gerat Carpocrates, et Epiphanes etiam in eo, qui vulgo jactatur, libro De justilia, patet ex eo quod subjungit his verbis: "Hinc ut qui ridiculum dixerit, legislatoris hoc verbum audiendum est: Non concupisces:' usque ad id, quod magis ridicule dicit: Res proximi tui.' Ipse enim, qui dedit cupiditatem, ut quæ contineret generationem, jubet eam auferre, cum a nullo earn auferat animali. Illud autem: Uxorein proximi mi,' quo communionera cogit ad proprietatem, dixit adhuc magis ridicule." Ethæc quidera dogmata constituunt egregii Carpocratiani. Hos dicunt et aliquos alios similium malorum æmulatores, ad coenas convenientes (neque enim dixerim "agapen" eorum congressionem) [2452] viros simul et mulieres, postquam cibis venerem excitantibus se expleverint, lumine amoto, quod eorum fornicatoriam hanc justitiam pudore afficiebat, aversa lucema, coire quomodo velint, et cure quibus velint: meditatos autem inejusmodi "agape" communionem, interdiu jam, a quibus velint mulieribus exigere Carpocrateæ (divinæ enim nefas est discere) legis obedientiam. Has leges, ut sentio, ferre opportuit Carpocratem canum et suum et hircorum libidinibus. Mihi autem videtur, Platonem quoque mate intellexisse, in Republica dicentem, oportere esse communes omnium uxores: ut qui diceret eas quidem, quæ nondum nupserant, esse communes eorum, qui essent petituri, quemadmodum theatram quoque est commune spectatorum; esse autem unamquamque uniuscujusque qui præoccupasset, et non amplius communem esse earn quæ nupsisset. Xanthus autem in iis, quæ scribuntur Magica: "Coeunt autem," inquit, "magi cum matribus et filiabus: et fas esse aiunt coire cure sororibus, et communes esse uxores, non vi et clam, sed utrisque consentientibus, cure velit alter ducere uxorem alterius." De his et similibus hæresibus existimo Judam prophetice dixisse in epistola: "Similiter quidera hi quoque somniantes" (non enim vigilantes ad veritatem se applicant), usque ad illud: "Et os eorum loquitur superba." [2453] Caput III.--Quatenus Plato Aliique E Veteribus Præiverint Marcionitis Aliisque Hæreticis, Qui a Nuptiis Ideo Abstinent Quia Creaturam Malam Existimant Et Nasci Homines in Poenam Opinantur. Jam vero si et ipse Plato et Pythagorei, sicut etiam postea Marcionitæ, malam existimarunt esse generationem, longe abfuit, ut communes ipse poneret uxores. Sed Marcionitæ [2454] quidem dicunt malam esse naturam, ex mala materia, et a justo factam opifice ac Creatore. Qua quidera ratione nolentes implere mundum, qui factus est a Creatore, volunt abstinere a nuptiis, resistentes suo Creatori, et contendentes ad bonum, qui vocavit: sed non ad eum, qui, ut dicunt, Deus est diversis moribus præditus. Unde cum nihil hic velint relinquere proprium, non sunt ex destinato animi proposito continentes, sed propter odium conceptum adversum eum, qui creavit, nolentes iis uti, quæ ab ipso sunt creata. Sed hi quidem, qui propter impium, quod cum Deo gerunt, bellum, emoti sunt ab iis cogitationibus, quæ sunt secundum naturam, Dei longanimitatem contemnentes et benignitatem, etsi nolunt uxorem ducere, cibis tamen utuntur creatis, et ærem respirant Creatoris, ut quiet ejus sint opera, et in iis, quæ sunt ejus, permaneant, et inauditam ac novam quamdam, ut aiunt, annuntiatam audiunt cognitionem, etiamsi hoc quoque nomine mundi Domino deberent agere gratias, quod hic acceperint Evangelium. Sed adversus eos quidera, cure de principiis tractabimus, accuratissime disseremus. Philosophi autem, quorum mentionera fecimus, a quibus cure malam esse generationem irapie didicissent Marcionitæ, tanquam suo dogmate gloriantur, non eam volunt esse natura malam, sed anima, quæ veritatem divulgavit. Artimam enim, quam esse divinam fatentur, in hunc mundum deducunt, tanquam in locum supplicii. Oportet autem animas in corpus immissas expiari ex eorum sententia. Non convenit autem plius hoc dogma Marcionistis, sed iis, qui censent in corpora intrudi, et iis alligari, et quasi ex vase in vas aliud transfundi animas. Adversus quos fuerit aliud dicendi tempus, quando de anima tractabimus. Videtur itaque Heraclitus maledictis insequi generationem: "Quoniam autem," inquit, "nati volunt vivere, et mortes habere, vel potius quiescere; filios quoque relinquunt, ut mortes fiant." Clarum est autem cum eo conyenire Empedoclem quoque dicentem:-- Deflevi et luxi, insolitum cernens miser orbem. Et amplius:-- Mortua nam ex vivis fecit, species commutans. Et rursus:-- Hei mihi! quam infelix horninure genus atque misellum Litibus ex quantis prognati et planctibus estis? Dicit autem Sibylla quoque:-- Mortales homines, caro qui tantum, et nihil estis; Similiter atque poeta, qui scribit:-- Haud homine infelix tellus mage quldquam alit alma. Quin etiam Theognis malam ostendit esse generationera, dicens hoc modo:-- Optima non nasci res est mortalibus ægris, Nec nitidi soils luce micante frui, Extemplo aut natum portas invadere Ditis. His autem consequenria scribit quoque Euripides, poeta tragicus:-- Nam nos decebat convenire publice, et Deflere natum, quod tot ingreditur mala: Ast mortuum, cuique jam quies data est, Efferre lætis gratulationibus. Et rursus similia sic dicit:-- Quis novit, an vivere quidera siet mori, Siet mori autem vivere? Idem quod hi, videtur Herodotus quoque inducere dicentem Solonera: "O Croese, quivis homo nihil est aliud quam calamitas." Jam vero ejus de Cleobide et Bitone fabula plane nihil aliud vult, quam vituperare generationera, laudare autern morterm. Et qualis folii, est heminum generatia talis, ait Homerus. Plato autem in Cratylo, Orpheo tribuit eum sermonem, quo anima puniri in corpore dicitur: "Nempe corpus hoc animæ sema," monumentum, "quidam esse tradunt: quasi ipsa præsenti in tempore sit sepulta; atque etiam quia anima per corpus semainei," significat, "quæcunclue significare potest: iedo sema jure vocari. Videatur mihi præterea Orpheus nomen hoc ob id potissimum imposuisse, quod anima in corpore hoc delictorum luat poenas." Operæ pretium est autem meminisse etiam eorum, quæ dicit Philolaus. Sic enim dicit hic Pythagoreus: "Testantur autem veteres quoque theologi et vates, ad luenda supplicia animam conjunctam esse corpori, et in eo tanquam in monumento esse sepultam." Quin etiam Pindarus de iis, quæ sunt in Eleusine, mysteriis loquens, infert: "Beatus, qui cum ilia sub terra videtit communia, novit quidem vitæ finem, novit autem datum Jovis imperium." Et Plato similiter in Pædonene non veretur hoc modo scribere: "Porto autem hi, qui nobishæc constituerunt mysteria, non aliquid aliud," usque ad: "Et cure diis habitatlone." Quid vero, cum dieit: "Quandiu corpus habuefimus, et anima nostra cum ejusmodi malo admista fuerit, illud, quod desideramus, nunquam satis assequemur?" annon significat generationem esse causam maximorum malorum? Jam vero in Phædone quoque testatur: "Evenit enim, ut qui recte philosophantur, non animadvertantur ab aliis in nullam rem aliam suum studium conferre, quam ut emoriantur, et sint mortui." Et runus: "Ergo hic quoque philosophi anima corpus maxime vilipendit, et ab eo fugit, ipsa autem secum seorsim esse quærit." Nunquid autem consentit cum divino Apostolo, qui dicit: "Infelix ego homo, quis me liberabit a corpore mortis hujus?" [2455] nisi forte eorum consensionem, qui trahuntur in vitium, "corpus morris" dicit tropice. Atque coitum quoque, qui est principium generationis, vel ante Marcionem vietur Plato aversari in primo De republica: ubi cum laudasset senectutem, subjungit: "Velim scias, quod quo magis me deficiunt alise," nempe corporis, "voluptates, eo magis confabulandi cupiditas, et voluptas, quam ex ea re capio, augetur." rei veneree injecta esset menrio: "Bona verba quæso," inquit: "ego vero lubenter isthinc, tanquam ad insano aliquo et agresti domino, effugi?' Rursus in Phædone, vituperans generationem, dicit: "Quæ ergo de his in arcanis dicitur, hæc est oratio, quod nos homines sumus in custodia allqua." Et rursus: "Qui autem pie præcæ teris vixisse inveniuntur, hi sunt, qui ex his terrenis locis, tanquam e carcere, soluti atque liberati, ad puram in altioribus locis habitationem transcendunt." Sed tamen quamvis ita se habeat, recte a Deo mundum administrari existimat; unde dicit: "Non oportet autem seipsum solvere, nec effugere." Et ut paucis dicam, non dedit Marcioni occasionem, ut malam existimaret materiam, cum ipse pie de mundohæc dixerit: "Ab eoenim, qui ipsum construxit, habet omnia bona: a priori autem deformirate incommoda et injusta omnia, quæ intra coelum nascuntur, mundus ipse sustinet, et animantibus inserit." Adhuc autem subjungit manifestius: "Cujus quidem defectus est coporea temperatura, priscæ naturge comes; ham quiddam valde deforme erat, et ordinis expert, priusquampræsenti ornatu decoraretur." Nihilominus autem in Legibus quoque deflet humanum genus, sic dicens: "Dii autem hominum genus laboribus naturæ pressum miserati, remissiones ipsis statuerunt laborum, solemnium videlicit festorum vicissitudines." Et in Epinomide persequitur etiam causas, cur sint horninure miserti, et sic dicit: "Ab initio ipsum esse genitum, est grave cuilibet animanti: primum quidem, quod eorum constitutionis sint participes, quæ in utero gestantur; deinde ipsum nasci, et præterea nutriri et erudiri, per irmumerabiles labores universa fiunt, ut omnes dicimus." Quid vero? annon Heraclitus generationera quoque dicit esse mortem? Pythagoras autem similiter atque Socrates in Gorgia, cum dicit: "Mors est, quæ unque experrecti videmus: quæ cunque autem dormientes, somnus." Sed de his quidem satis. Quando autem tractabimus de principiis, tune et has repugnantias, quas et innuunt philosophi, et suis dogmatibus decernunt Marcionistæ, considerabimus. Cæterum satis dilucide ostensas esse existimo, externorum alienorumque dogmaturn occasiones Marcionem ingrate et indocte accepisse a Platone. Nobis autem procedar sermo de continentia. Dicebamus autem" Græcos adversus liberorum generationem multa dixisse, incommoda, quæ comitari eam solent, respicientes: quæ cum impie excepissent Marcionitæ, impie fuisse ingratos in Creatorem. Dicit enim tragoedia:-- Non nascier præstat homines, quam nastier. Dein filios acerbis cum coloribus Enitor, ast enixa, si stolidi scient, Afflictor, intuendo quod servo malos, Bonosque perdo. Si bonos servo, tamen Mihi miscellum cor timore liquitur. Quid hic boni ergo est? unicam annon sufficit Effundere animam, nisi crucieris amplius? Et adhuc similiter:-- Vetus stat mihi persuasio, Plantare filios nunquam hominem oportuit, Dum cernit ad quot gignimus natos mala. In his autem, quæ deinceps sequuntur, malorum quoque causam evidenter reducit ad principia, sic dicens:-- O! miser natus, malisque obnoxius Editus, homo, es, vitæ tuæque miserriam Hinc inchoasti: coepit æther omnibus Spiramen unde alens tradere mortalibus; Mortalis ægre ne feras mortalia. Rursus autem his similia tradit:-- Mortalium omnium beatus non fuit Quisquam, molestia et nemo carens fuit. Et deinde rursus:-- Heu! quanta, quotque hominibus eveniunt mala, Quam vana, quorum terminus nullus datur. Et adhuc similiter:-- Nemo beatus semper est mortalium. Hac itaque ratione dicunt etiam Pythagoreos abstinere a rebus venereis. Mihi autem contra videntur uxores quidem ducere, ut liberos suscipiant, velle autem a venerea voluptate se continere post susceptos liberos. Proinde mystice uti fabis prohibent, non quod sit legumen flatum excitens, et concoctu difficile, et somnia efficiat turbulenta; neque quod hominis capiti sit sireills ut vult ille versiculus:-- Idem est namque fabam atque caput corrodere patris; sed potius quod fabæ, si comedantur, steriles efficiant mulieres. Theophrastus quidem certe in quinto libro De causis plantarum, fabarum siliquas, si ponantur ad radices arborum quæ nuper sunt plantatæ, refert plantas exsiccare. Quinetiam gallinæ domesticæ, quæ eas assidue comedunt, efficiuntur steriles. Caput IV.--Quibus Prætextibus Utantur Hæretici ad Omnis Genetis Licentiam Et Libidinem Exercendam. Ex iis autem, qui ab hæresi ducuntur, Marciohis quidem Pontici fecimus mentionem, qui propter certamen, quod adversus Creatorem suscepit, mundanarum rerum usum recusat. Ei autem continentiæ causa est, si modo est ea dicenda continentia, ipse Creator, cui se adversari existimans gigas iste cum Deo pugnans, est invitus continens, dum in creationem et Dei opus invehitur. Quod si usurpent vocem Domini, qui dicit Philippo: "Sine mortuos sepelire mortuos suos, tu autem sequere me:" [2456] at illud considerent, quod similem cam is formationem fert quoque Philippus, non habens cadaver pollutum. Quomodo ergo cum carhem haberet, non habuit cadaver? Quoniam surrexit ex monumento, Domino ejus vitia morte afficiente, vixit autem Christo. Meminimus autem nefariæ quoque ex Carpocratis sententia mulierum communionis. Cum autem de dicto Nicolai loqueremur, illud præ termisimus: Cum formosam, aiunt, haberet uxorem, et post Servatoris assumptionem ei fuisset ab apostolis exprobrata zelotypia, in medium adducta muliere, permisit cui vellet eam nubere. Aiunt enim hanc actionem illi voci consentaneam, quæ dicit, quod "carne abuti oporteat." Proinde ejus factum et dictum absolute et inconsiderate sequentes, qui ejus hæresim persequuntur, impudenter effuseque fornicantur. Ego autem audio Nicolaum quidem nulla unquam alia, quam ea, quæ ei nupserat, uxore usum esse; et ex illius liberis, filias quidem consenuisse virgines, filium autem permansisse incorruptum. Quæ cum ita se habeant, vitii erat depulsio atque expurgatio, in medium apostolorum circumactio uxoris, cujus dicebatur laborare zelotypia: et continentia a voluptatibus, quæ magno studio parari solent, docebat illud, "abuti carne," hoc est, exercere carnem. Neque enim, ut existimo, volebant, convenienter Domini præcepto, "duobus dominis servire," [2457] voluptati et Deo. Dicunt itaque Matthiam [2458] quoque sic docuisse: "Cum carne quidem pugnare, et ea uti, nihil ei impudicum largiendo ad voluptatem; augere autem animam per fidem et cognitionem." Sunt autem, qui etiam publicam venerem pronuntiant mysticam communionem; et sic ipsum nomen contumelia afficiunt. Sicut enim operari eum dicimus, tum qui malum aliquod facit, tum etiam qui bonum, idem nomen utrique tribuentes; haud aliter "communio" usurpari solet; nam bona quidem est in communicatione tum peeuniæ, tum nutrimenti et yestitus: illi autem quamlibet veneream conjunctionem impie vocaverunt "communionem." Dicunt itaque ex iis quemdam, cum ad hostram virginem vultu formosam accessisset, dixisse: Scriptum est: "Da omni te petenti:" [2459] illam autem honeste admodum respondisse, ut quse non intelligeret hominis petulantiam: At tu matrem conveni de matrimonio. O impietatem! etiam voces Domini ementiuntur isti intemperantiæ communicatores, fratresque libidinis, non solum probrum philosophiæ, sed etiam totius vitæ; qui veritatem, quantum in eis situm est, adulterant ac corrumpunt, vel potius defodiunt; homines infelicissimi carnalem concubitus communionem consecrant, et hanc ipsos putant ad regnum Dei perducere. Ad lupanaria ergo deducithæc communio, et cure eis communicaverint sues et hirci, maximaque apud illos in spe fuerint meretrices, quæ in prostibulis præsto sunt, et volentes omnes admittunt. "Vos autem non sic Christum didicistis, siquidem ipsum audiistis, et in eo docti estis, quemadmodum est veritas in Christo Jesu, ut deponatis quæ sunt secundum veterem conversationem, veterem hominem, qui corrumpitur secundum desideria deceptionis. Renovamini autem spiritu mentis vestræ, et induatis novum hominem, qui creatus est secundum Deum in justitia et sanctitate veritatis," [2460] ad Dei similitudinem. "Efficimini ergo Dei imitatores, ut filii dilecti, et ambulate in dilectione, sicut Christus quoque dilexit nos, et tradidit seipsum pro nobis oblationem et hostiam Deo in odorem suavitatis. Fornicatio autem, et omnis immunditia, vel avaritia, ne nominetur quidem in vobis, sicut decet sanctos, et turpitudo, et stultiloquium." [2461] Etenim docens Apostolus meditari vel ipsa voce esse castos, scribit: "Hoc enim scitote, quod omnis fornicator," et cætera, usque ad illud: "Magis autem arguite." [2462] Effluxit autem eis dogma ex quodam apocrypho libro. Atque adeo afferam dictionem, quæ mater eorum intemperantiæ et origo est: et sive ipsi hujus libri scriptores se fateantur, en eorum recordiam, licet Deo eum falso ascribant libidinis intemperantia ducti: sive ab aliis, eos perverse audientes, hoc præclarum dogma acceperint, sic porto se habent ejus verba: "Unum erant omnia: postquam autem ejus unitati visum est non esse solam, exiit ab eo inspiratio, et cum ea iniit communionem, et fecit dilectum. Exhinc autem egressa est ab ipso inspiratio, cum qua cure communionem iniisset, fecit porestates, quæ nec possunt videri nec audiri," usque ad illud, "unamquamque in nomine proprio." Si enim hi quoque, sicut Valentiniani, spiritales posuissent communiones, suscepisset forte aliquis eorum opinionem: carnalis autem libidinis communionem ad sanctam inducere prophetiam, est ejus qui desperat salutem. Talia etiam statuunt Prodici quoque asseclæ, qui seipsos falso nomine vocant Gnosticos: seipsos quidem dicentes esse natura filios primi Dei; ea vero nobilitate et libertate abutentes, vivunt ut volunt; volunt autem libidinose; se nulla re teneri arbitrati, ut "domini sabbati," et qui sint quovis genere superiores, filii regales. Regi autem, inquiunt, lex scripta non est. Primum quidem, quod non faciant omnia quæ volunt: multa enim cos prohibebunt, etsi cupiant et conentur. Quinetiam quæ faciunt, non faciunt ut reges, sed ut mastigiæ: clanculum enim commitrunt adulteria, timerites ne deprehendantur, et vitantes ne condemntur, et metuentes ne supplicio afficiantur. Quomodo etiam res est libera, intemperantia et turpis sermo? "Omnis enim, qui peccat, est servus," inquit Apostolus. [2463] Sed quomodo vitiam ex Deo instituit, qui seipsum præ buit dedititium cuivis concupiscentiæ? cum dixerit Dominus: "Ego autem dico: Ne concupiscas." Vultne autem aliquis sua sponte peccare, et decernere adulteria esse committenda, voluptatibusque et deliciis se explendum, et aliorum violanda matrimonia, cum aliorum etiam, qui inviti peccant, misereamur? Quod si in externum mundum venerint, qui in alieno non fuerint fideles, verum non babebunt. Afficit autem hospes aliquis elves contumelia, et eis injuriam facit; et non potius ut peregrinus, utens necessariis, vivit, cives non offendens? Quomodo autem, cum eadem faciant, ac ii, quos gentes odio habent, quod legibus obtemperare nolint, nempe iniqui, et incontinentes, et avari, et adulteri, dicunt se solos Deum nosse? Oporteret enim eos, cum in alienis adsunt, recte vivere, ut revera regiam indolem ostenderent. Jam vero et humanos legislatores, et divinam legera habent sibi infensam, cum inique et præter leges vivere instituerint. Is certe, qui scortatorein "confodit," a Deo plus esse ostenditur in Numeris. "Et si dixerimus," inquit Joannes in epistola, "quod societatem habemus cum eo," nempe Deo, "et in tenebris ambulamus, mentitour, et veritatem non facimus. Si autem in luce ambulamus, sicut et ipse est in luce, societatem habemus cum ipso, et sanguis Jesu filii ejus emundat nos a peccato." [2464] Quomodo ergo sunt hi hujus mundi hominibus meliores, qui hæc faciunt, et vel pessimis hujus mundi sunt similes? sunt enim, ut arbitror, similes natura, qui sunt factis similes. Quibus autem se esse censent nobilitate superiores, eos debent etiam superare moribus, ut vitent ne includantur in carcere. Revera enim, ut dixit Dominus: "Nisi abundavetit justitia vestra plus quam scribarum et Pharisæorum, non intrabitis in regnum Dei." [2465] De abstinentia autem a cibis ostenditur a Daniele. [2466] Ut semel autem dicam, de obedientia dicit psallens David: "In quo diriget junior viam suam?" [2467] Et statim audit: "In custodiendo sermones tuos in toto corde." Et dicit Jeremias: "Hæc autem dicit Dominus: Per vias gentium ne ambulaveritis." [2468] Hinc moti aliqui alii, pusilli et nullius pretii, dicunt formatum fuisse hominem a diversis potestatibus: et quæ sunt quidem usque ad umbilicum esse artis divinioris; quæ autem subter, minoris; qua de causa coitum quoque appetere. Non animadvertunt autem, quod superiores quoque partes nutrimentum appetunt, et quibusdam libidinantur. Adversantur autem Christo quoque, qui dixit Pharisæis, eundem Deum et "internum" nostrum et "externum" fecisse hominem. [2469] Quinetiam appetitio non est corporis, etsi fiat per corpus. Quidam alii, quos etiam vocamus Antitactas, hoc est "adversarios" et repugnantes, dicunt quod Deus quidera universorum noster est natura pater, et omnia quæ cunque fecit, bona sunt; unus autem quispiam ex iis, qui ab ipso facti sunt, seminatis zizaniis, malorum naturam generavit: quibus etiam nos omnes implicavit, ut nos efficeret Patri adversarios. Quare nos etiam ipsi huic adversamur ad Patrem ulciscendum, contra secundi voluntatem facientes. Quoniam ergo hic dixit: "Non moechaberis:" nos, inquiunt, moechamur, ut ejus mandatum dissolvamus. Quibus responderimus quoque, quod pseudoprophetas, et eos qui veritatem simulant, ex operibus cognosci accepimus: si male audiunt autem vestra opera, quomodo adhuc dicetis vos veritatem tenere? Aut enim nullum est malum, et non est utique dignus reprehensione is, quem vos insimulatis, ut qui Deo sit adversatus, neque fuit alicujus mali effector; una enim cum malo arbor quoque interimitur: aut si est malum ac consistit, dicant nobis, quid dicunt esse ea, quæ data sunt, præcepta, de justitia, de continentia, de tolerantia, de patientia, et iis, quæ sunt hujusmodi, bona an mala? et si fuerit quidera malum præceptum, quod plurima prohibet facere turpia, adversus seipsum legem feret vitium, ut seipsum dissolvat, quod quidem non potest fieri; sin autem bonum, cure bonis adversentur præceptis, se bono adversari, et mala facere confitentur. Jam vero ipse quoque Servator, cui soil censent esse parendum, odio bere, et maledictis insequi prohibuit et, "Cum adversario," inquit, "vadens, ejus amicus conare discedere." [2470] Aut ergo Christi quoque negabunt suasionem, adversantes adversario: aut, si sint amici, contra eum certamen suscipere nolunt. Quid vero? an nescitis, viri egregii (loquor enim tanquam præsentibus), quod cure præceptis, quæ se recte habent, pugnantes, propriæ saluti resistis? Non enim ea, quæ sunt utiliter edicta, sed vos ipsos evertitis. Et Dominus: "Luceant" quidera, inquit, "bona vestra opera:" [2471] vos autem libidines et intemperantias vestras manifestas redditis. Et alioqui si vultis legislatoris præcepta dissolvere, quanam de causa, illud quidem: "Non moechaberis;" et hoc: "Stuprom puero non inferes," et quæ cunque ad continentiam conferunt, dissolvere conamini, propter vestram intemperantiam non dissolvitis autem, quæ ab ipso fit, hiemem, ut media adhuc hieme æstatem faciatis: neque terram navigabilem, mare autem pedibus pervium, facitis, ut qui historias composuerunt, barbarum Xerxem dicunt voluisse facere? Cur vero non omnibus præceptis repugnatis? Nam cum ille dicat; "Crescite et multiplicamini," [2472] oporteret vos, qui adversamini, nullo modo uti coitu. Et cure dixit: "Dedi vobis omnia ad vescendum" [2473] et fruendum, vos nullo frui oportuit. Quinetiam eo dicente: "Oculum pro oculo," [2474] oportuit vos decertationem contraria non rependere decertatione. Et cure furem jusserit reddere "quadruplum," [2475] oportuit vos furl aliquid etiam adhere. Rursus vero similiter, cum præcepto: "Diliges Deum tuum ex toto corde tuo," [2476] repugnetis, oportuit nec universomm quidem Deum diligere. Et rursus, cum dixent: "Non facies sculptile neque fusile," [2477] consequens erat ut etiam sculptilia adoraretis. Quomodo ergo non impie facitis, qui Creatori quidem, ut dicitis, resistiris; quæ sunt autem meretricibus et adulteris similia, sectamini? Quomodo autem non sentiris vos eum majorem facere, quem pro imbecillo habetis; si quidera id fit, quod hic vult; non autem illud, quod voluit bonus? contra enim ostenditur quodam modo a vobis ipsis, imbecillum esse, quem vestrum patrem dicitis. Recensent etiam ex quibusdam locis propheticis decerptas dictiones, et male consarcinatas, quæ allegorice dicta sunt tanquam recto ductu et citra figuram dicta sumentes. Dicunt enim scriptum esse: "Deo restiterunt, et salvi facti sunt:" [2478] illi autem "Deo impudenti" addunt; et hoc eloquium tanquam consilium præceptum accipiunt: et hoc ad salutem conferre existimant, quod Creatori resistant. At "impudenti" quidem "Deo," non est scriptum. Si autem sic quoque habeat, eum, qui vocatus est diabolus, inteligite impudentem: vel quod hominem calumniis impetat, vel quod accuset peccatores, vel quod sit apostata. Populus ergo, de quo hoc dictum est, cum castigaretur propter sua peocata, ægre ferentes et gementes, his verbis, quædicta sunt, murmurabant, quod aliæ quidem gentes cum inique se gerant non puniantur, ipsi autem in singulis vexentur; adeo ut Jeremias quoque dixerit: "Cur via impiorum prosperatur?" [2479] quod simile est ie, quod prius allatum est ex Malachia: "Deo restiterunt, et salvi facti sunt." Nam prophetæ divinitus inspirati, non solum quæ a Deo audierint, se loqui profitentur; sed et ipsi etiam solent ea, quæ vulgo jactantur a populo, exceptionis modo, edicere, et tanquam quæ stiones ab hominibus motas referre: cujusmodi est illud dictum, cujus mentio jam facta est. Nunquid autem ad hos verba sua dirigens, scribit Apostolus in Epistola ad Romanos: "Et non sicut blasphemamur, et sicut dicunt aliqui nos dicere: Faciamus mala, ut eveniant bona, quorum justa est damnatio?" [2480] Ii sunt, qui inter legendum tono vocis pervertunt Scripturas ad proprias voluptates, et quorumdam accentuum et punctorum transpositione, quæ prudenter et utiliter præcepta sunt, as suas trahunt delicias. "Qui irritatis Deum sermonibus vestris," inquit Malachias, "et dicitis, in quonam eum irritavimus; Dum vos dicitis: Quicunque facit malum, bonus est coram Domino, et ipse in eis complacuit; et ubi est Deus justitiæ?" [2481] Caput V.--Duo Genera Hæreticorum Notat: Prius Illorum Qui Omnia Omnibus Licere Pronuntiant, Quos Refutat. Ne ergo hunc locum ungue amplius fodicantes plurium absurdalum hæresium meminerimus; nec rursus dum in singulis adversus unamquamque dicere necesse habemus, propterea pudore afficiamur, et nimis prolixos hos faciamus commenratios, age in duo dividentes omnes hæreses, eis respondeamus. [2482] Aut enim docent indiscrete vivere: aut modum excedentes, per inpietatem et odium profitentur continentiam. Prius autem tractandum est de prima parte. Quod si quodlibet vitæ genus licet eligere, tum earn scilicet etiam licet, quæ est continens: et si electus tute poterit quodlibet vitæ genus sectari, manifestum est eam, quæ temperanter et secundum virtutem agitur, longe tutissimam esse. Nam cum "domino sabbati," etiamsi intemperanter vivat, nulla ratio reddenda sit, multo magis qui vitam moderate et temperate instituit, nulli erit rationi reddendæ obnoxius. "Omnia enim licent, sed non omnia expediunt," [2483] ait Apostolus. Quod si omnia licent, videlicet moderatum quoque esse et temperantem. Quemadmodum ergo is est laudandus, qui libertate sua usus est ad vivendum ex virtute: ita multo magis qui dedit nobis liberam nostri potestatem, et concessit vivere ut vellemus, est venerandus et adorandus, quod non permiserit, ut nostra electio et vitatio cuiquam necessario serviret. Si est autem uterque æque securus, et qui incontinentiam, et qui continentiam elegerit, non est tamen ex æquo honestum et decorum. Qui enim impegit in voluptates, gratificatur corpori: temperans autem animam corporis dominam liberat a perturbationibus. Et si dicant nos "vocatos fuisse in libertatem, solummodo ne præbeamus libertatem, in occasionem carni," [2484] ex sententia Apostoli. Si autem cupiditati est obsequendum, et quæ probrosa estet turpis vita tanquam indifferens est eligenda, ut ipsi dicunt; aut cupiditatibus est omnino parendum, et si hoc ita est, facienda sunt quævis impudicissima et maxime nefaria, eos sequendo, qui nobis persuadent: ant sunt aliquæ declinandæ cupiclitates, et non est amplius vivendum indifferenter, neque est impudenter serviendum vilissimis et abjectissimis nostris partibus, ventri et pudendis, dum cupidate ducti nostro blandimur cadaveri. Nutritur enim et vivificatur cupiditas, dum ei voluptates ministrantur: quemadmodum rursus si impediatur et interturbetur, flaccescit. Quomodo autem fieri potest, ut qui victus est a voluptatibus corporis, Domino assimiletur, ant Dei habeat cognitionem? Omnis enim voluptatis principium est cupiditas: cupiditas autem est molestia et sollicitudo, quæ propter egestatem aliquid appetit. Quare nihil aliud mihi videntur, qui hanc vitæ ratiohem suscipiunt, quam quod dicitur, Ultra ignominiam sentire dolores; ut qui malum a se accersitum, nunc et in posterum eligant. Si ergo "omnia licerent," nec timendum esset ne a spe excideremus propter malas actiones, esset fortasse eis aliquis præ textus, cur male viverent et miserabiliter. Quoniam autem vita beata nobis ostensa est per præcepta, quam oportet omnes sequentes, nec aliquid eorum, quæ dicta sunt, perperam intelligentes, nec eorum, quæ convenit, aliquid, etsi sit vel minimum, contemnentes, sequi quo Iogos ducit; quiâ, si ab eo aberraverimus, in malum immortale incidamus necesse est; si divinam autem Scripturam secuti fuerimus, per quam ingrediuntur, qui crediderunt, ut Domino, quoad fieri potest, assimilentur, non est vivendum indifferenter, sed pro viribus mundos esse oportet a voluptatibus et cupiditatibus, curaque est gerenda animæ, qua apud solum Deum perseverandum est. Mens enim, quæ est munda et ab omni vitio libera, est quodammodo apta ad potestatem Dei suscipiendam, cum divina in ea assurgat imago: "Et quicunque habet hanc spem in Domino, seipsum," inquit, "mundum castumque facit, quatenus ille est castus." [2485] Ut ii autem accipiant Dei cognitionem, qui adhuc ducuntur ab affectibus, minime potest fieri: ergo nec ut finem assequantur, cum nullam habeant Dei cognitionem. Et eum quidem, qui hunc finem non assequitur, accusare videtur Dei ignoratio; ut Deus autem ignoretur, efficit vitæ institutio. Omnino enim fieri non potest, ut quis simul sit et scientia præditus, et blandiri corpori non erubescat. Neque enim potest unquam convenire, quod voluptas sit bonum, cure eo, quod bonum sit solum pulchrum et honesturn: vel etiam cure eo, quod solus sit pulcher Dominus, et solus bonus Dens, et solus amabilis. "In Christo autem circumcisi estis, circumcisione non manu facta, in exspoliatione corporis carnis, in circumcisione Christi. [2486] Si ergo cum Christo consurrexistis, quæ sursum sunt quærite, quæ sursum sunt sapite, non quæ sunt super terram. Mortui enim estis, et vita vestra absconsa est cum Christo in Deo;" non autem ea, quam exercent, fornicatio. "Mortificate ergo membra, quæ sunt super terram, fornicationem, immunditiam, passionem, desiderium, propter quæ venit ira Dei. Deportant ergo ipsi quoque iram, indignationem, vitium, maledictum, turpem sermonem ex ore suo, exuentes veterem hominem cum concupiscentiis, et induentes novum, qui renovatur in agnitionem, ad imaginem ejus, qui creavit ipsum." [2487] Vitæ enim institutio aperte eos arguit, qui mandata novere: qualis enim sermo, tails est vita. Arbor autem cognoscitur ex fructibus, non ex floribus et foliis ac ramis. Cognitio ergo est ex fructu et vitæ institutione, non ex sermone et flore. Non enim nudum sermonera dicimus esse cognitionem, sed quamdam divinam scientiam, et lucem illam, quæ innata animæ ex præceptorum obedientia, omnia, quæ per generationem oriuntur, manifesta facit, et hominem instruit, ut seipsum cognoscat, et qua ratione compos fieri possit, edocet. Quod enim oculus est in corpore, hoc est in mente cognitio. Neque dicant libertatem, qua quis voluptati servit, sicut ii, qui bilem dicunt dulcem. Nos enim didicimus libertatem, qua Dominus noster nos liberat a voluptatibus, eta cupiditatibus, et aliis perturbationibus solvens. "Qui dicit: Novi Dominum, et mandata ejus non setvat, mendax est, et in eo veritas non est," [2488] ait Joannes. Caput VI.--Secundum Genus Hæreticorum Aggreditur, Illorum Scilicet Qui Ex Impia de Deo Omnium Conditore Sententia, Continentiam Exercent. Adversus autem alterurn genus hæreticorum, [2489] qui speciose per continentiam impie se gerunt, tum in creaturam, tum in sanctum Opificem, qui est solus Deus omnipotens; et dicunt non esse admittendum matrimonium et liberorum procreationem, nec in mundum esse inducendos alios infelices futuros, nec suppeditandum morti nutrimenturn, hæc sunt opponenda: primum quidem illud Joannis: "Et nunc antichristi multifacti sunt, unde scimus quod novissima hora est. Ex nobis exierunt, sed non erant ex nobis. Nam si fuissent ex nobis, permansissent utique nobiscum." [2490] Deinde sunt etiam evertendi, et dissolvenda, quæ ab eis afferuntur, hoc modo: "Salomæ interroganti, quousque vigebit mors," non quasi vita esset mala, et mala creatura, "Dominus, Quoadusque, inquit, vos mulieres paritis," sed quasi naturalem docens consequentiam: ortum enim omnino sequitur interitus. Vult ergo lex quidem nos a deliciis omnique probro et dedecore educere. Et hic est ejus finis, ut nos ab injustitia ad justitiam deducamur, honesta eligendo matrimonia, et liberorum procreationem, bonamque vitæ institutionem. Dominus autem "Non venit ad solvendam legem, sed ad implendam:" [2491] ad implendam autem, non ut cui aliquid deesset, sed quod legis prophetiæ per ejus adventum completæ fuerint. Nam recta vitæ institutio, iis etiam, qui juste vixerunt ante legem, per Logon præ dicabatur. Vulgus ergo hominum, quod non novit continentiam, corpore vitam degit, sed non spiritu: sine spiritu autem corpus nihil aliud est quam terra et cinis. lam adulterium judicat Dominus ex cogitatione. Quid enim? annon licet etiam continenter uti matrimonio, et non conari dissolvere, quod "conjunxit Deus?" [2492] Talia enim docent conjugii divisores, propter quod nomen probris ac maledictis appetitur inter gentes. Sceleratum autem dicentes isti esse coitum, qui ipsi quoque suam essentiam ex coitu accepere, quomodo non fuerint scelerati? Eorum autem, qui sunt sanctificati, sanctum quoque, ut puto, semen est. Ac nobis quidera debet esse sanctificatus, non solum spiritus, sed et mores, et vita, et corpus. Nam quaham ratione dicit Paulus apostolus esse "sanctificatam mulierem a viro," aut "virum a muliere?" [2493] Quid est autem, quod Dominus quoque dixit iis, qui interrogabant de divortio: "An liceat uxorem dimittere, cum Moyses id permiserit?" "Ad duritiam cordis vestri, inquit, Moyseshæc scripsit. Vos autem non legistis, quod protoplasto Deus dixit: Eritis duo in carne una? Quare qui dimittit uxorem, præterquam fornicationis causa, facit eam moechari. [2494] Sed post resurrectionem, inquit, nec uxorem ducunt, nec hubnut.'" [2495] Etenim de ventre et cibis dictum est: "Escæ ventri, et venter escis; Deus antem et illum et has destruet;" [2496] hos impetens, qui instar caprorum et hircorum sibi vivendum esse censent, ne secure ac sine terrore comessent et coirent. Si resurrectionem itaque receperint, ut ipsi dienut, et ideo matrimonium infirmant et abrogant; nec comedant, nec bibant: "destrui" enim "ventrem et cibos," dicit Apostolus in resurrectione. Quomodo ergo esuriunt, et sitiunt, et camis patiuntur affectiones, et alia, quæ non patietur, qui per Christum accepit perfectam, quæ speratur, resurrectionem? Quin etiam ii, qui colunt idola, a cibis et venere abstinent. "Non est" autem, inquit, "regnum Dei cibus est potus." [2497] Certe magis quoque curæ est, qui angelos colunt et dæmones, simul a vino et animatis et rebus abstinere venereis. Quemadmodum autem humilitas est mansuetudo, non autem afflictio corporis: ita etiam continentia est animæ virtus, quæ non est in manifesto, sed in occulto. Sunt autem etiam, qui matrimonium aperte dicunt fornicationem, et decernunt id traditum esse a diabolo. Dicunt autem gloriosi isti jactatores se imitari Dominum, qui neque uxorem duxit, neque in mundo aliquid possedit; se magis quam alii Evangelium intellexisse gloriantes. Eis autem dicit Scriptura: "Deus superbis resistit, humilibus autem dat gratiam." [2498] Deinde nesciunt causam cur Dominas uxorem non duxerit. Primum quidem, propriam sponsam habuit Ecclesiam: deinde vero, nec homo erat communis, ut opus haberet etiam adjutore aliquo secundum carnem; neque erat ei necesse procreare filios, qui manet in æternum, et natus est solus Dei Filius. Hic ipse autem Dominus dicit: "Quod Deus conjunxit, homo ne separet." [2499] Et rursus: "Sicut autem erat in diebus Noe, erant nubentes, et nuptui dantes, ædificantes, et plantantes; et sicut erat in diebus Lot, ita erit adventus Filii hominis." [2500] Et quod hoc non dicit ad genies, ostendit, cum subjungit: "Num cum venerit Filius hominis, inveniet fidem in terra?" [2501] Et rursus: "Væ prægnantibus et lactantibus in illis diebus." [2502] Quanquamhæc quoque dicuntur allegorice. Propterea nec "tempora" præ finiit, "quge Pater posuit in sua potestate," [2503] ut permaneret mundus per generationes. Illud autem: "Non omnes capiunt verbum hoc: sunt enim eunuchi, qui sic nati sunt; et sunt eunuchi, qui castrati sunt ab hominibus; et sunt eunuchi, qui seipsos castrarunt propier regnum coelorum. Qui potest capere, capiat;" [2504] nesciunt quod, postquam de divortio esset locutus, cum quidam rogassent: "Si sic sit causa uxoris, non expedit homini uxorem ducere;" tunc dixit Dominus: "Non omnes capiunt vetbum hoc, sed quibus datum est." [2505] Hoc enim qui rogabant, volebant ex eo scire, an uxore damnata et ejecta propter fornicationem, concedar aliam ducere. Aiunt autem athletas quoque non paucos abstinere a venere, propier exercitationem corporis continentes: quemadmodum Crotoniatem Astylum, et Crisonem Himeræum. Quinetiam Amoebeus citharoedus, cum recenter matrimonio junctus esset, a sponsa abstinuit: et Cyrenæus Aristoteles amantem Laidem solus despexit. Cum meretrici itaque jurasset, se eam esse in patriam abducturum, si sibi adversus decertantes advesarios in aliquibus opem tulisset, postquam id perfecisset, lepide a se dictum jusjurandum exsequens, cum curasset imaginem ejus quam simillimam depingi, eam Cyrenæ statuit, ut scribit Ister in libro De proprietate certaminum. Quare nec castitas est bonum, nisi fiat propter delectionem Dei. Jam de iis, qui matrimonium abhorrent, dicit beatus Paulus: "In novissimis diebus deficient quidam a fide, attendentes spiritibus erroris, et doctrinis dæmoniorum, prohibentium nubere, abstinere a cibis." [2506] Et rursus dicit: "Nemo vos seducat in voluntaria humilitatis religione, et parcimonia corporis." [2507] Idem autem ilia quoque scribit: "Alligatus es uxori? ne quæras solutionem. Solutus es ab uxore? ne quæras uxorem." [2508] Et rursus: "Unusquisque autem suam uxorem habeat, ne tenter vos Satanas." [2509] Quid vero? non etiam justi veteres creaturam cum gratiarum actione participabant? Aliqui autem etiam liberos susceperunt, continenter versati in matrimonio. Et Eliæ quidem corvi alimentum afferebant, panes et carnes. Quinetiam Samuel propheta armum, quem ex iis, quæ comedisset, reliquerat, allatum, dedit edenalum Sauli. Hi autem, qui se cos dicunt vitæ institutis excellere, cum illorum actionibus ne poterunt quidem conferri. "Qui" itaque "non comedit, comedentem ne spernat. Qui autem comedit, eum qui non comedit non judicet: Deus enim ipsum accepit." [2510] Quin etiam Dominus de seipso dicens: "Venit," inquit, "Joannes, nec comedens, nec bibens, et dicunt: dæmonium habet; venit Filius hominis comedarts et bibens, et dicunt: Ecce homo vorax et vini potor, amicus publicanorum, et peccator." [2511] An etiam reprobant apostolos? Petrus enim et Philippu" [2512] filios procrearunt: Philippus autem filias quoque suas viris locavit. Et Paulus quidem certe non veretur in quadam epistola suam appellare "conjugem," quam non circumferebat, quod non magno ei esset opus ministerio. Dicit itaque in quadam epistola: "Non habemus potestatem sororem uxorem circumducendi, sicut et reliqui apostoli?" [2513] Sed hi quidem, ut erat consentaneum, ministerio, quod divelli non poterat, prædicationi scilicet, attendentes, non ut uxores, sed ut sorores circumducebant mulieres, quæ una ministraturæ essent apud mulieres quæ domos custodiebant: per quas etiam in gynæceum, absque ulla reprehensione malave suspicione, ingredi posset doctrina Domini. Scimus enim quæ cunque de feminis diaconis in altera ad Timotheum præstantissimus [2514] docet Paulus. Atqui hic ipse exclamavit: "Non est regnum Dei esca et potus:" neque vero abstinentia a vino et carnibus; "sed justitia, et pax, et gaudium in Spiritu sancto." [2515] Quis eorum, ovilla pelle indutus, zona pellicea accinctus, circuit ut Elias? Quis cilicium induit, cætera nudus, et discalceatus, ut Isaias? vel subligaculum tantum habet lineum, ut Jeremias? Joannis autem vitæ institutum gnosticum quis imitabitur? Sed sic quoque viventes, gratias Creatori agebant beati prophetic. Carpocratis autem justitia, et eorum, qui æque atque ipse impudicam prosequuntur communionem, hoc modo dissolvitur; simul enim ac dixerit: "Te petenti des;" subjungit: "Et eum, qui velit mutuo accipere, ne averseris;" [2516] hanc docens communionem, non autem illam incestam et impudicam. Quomodo autem fuerit is qui petit et accipit, et is qui mutuatur, si nullus sit qui habeat etdet mutuo? Quid vero? quando dicit Dominus: "Esurivi, et me pavistis; sitii, et potum mihi dedistis; hospes cram, et me collegistis; nudus, et me vestiistis;" [2517] deinde subjungit: "Quatenus fecistis uni horum minimorum, mihi fecistis." [2518] Nunquid easdem quoque tulit leges in Veteri Testamento? "Qui dat mendico, foeneratur Deo." [2519] Et: "Ne abstinueris a benefaciendo egeno," [2520] inquit. Et rursus: "Eleemosynæ et fides ne te deficiant," [2521] inquit. "Paupertas" autem "virum humiliat, ditant autem manus virorum." [2522] Subjungit autem: "Qui pecuniam suam non dedit ad usuram, fit acceptus." Et: "Pretium redemptionis anima, propriæ judicantur divitiæ." [2523] Annon aperte indicat, quod sicut mundus componitur ex contrariis, nempe ex calido et frigido, humido et sicco, ita etiam ex iis qui dant, et ex iis qui accipiunt? Et rursus cum dixit: "Si vis perfectus esse, vende quæ habes, et da pauperibus," refellit eum qui gloriabatur quod "omnia a juventute præcepta servaverat;" non enim impleverat illud: "Diliges proximum tuum sicut teipsum:" [2524] tunc autem cum a Domino perficeretur, docebatur communicare et impertiri per charitatem. Honeste ergo non prohibuit esse divitem, sed esse divitem injuste et inexplebiliter. "Possessio (enim,) quæ cure iniquitate acceleratur, minor redditur." [2525] "Sunt (enim,) qui seminantes multiplicant, et qui colligentes minus habent." [2526] De quibus scripture est: "Dispersit, dedit pauperibus, justitia ejus manet in sæculum sæculi." [2527] Qui enim "seminal et plura colligit," is est, qui per terrenam et temporalem communicationem ac distributionem, coelestia acquirit et æterna. Est autem alius, qui nemini impertit, let incassum "thesauros in terra colligit, ubi ærugo et tinea destruunt." [2528] De quo scriptum est: "Qui colligit mercedes, colligit in saccum perforatum." [2529] Hujus "agrum" Dominus in Evangelio dicet "fuisse fertilem:" [2530] deinde cum vellet fructus reponere, et esset "majora horrea ædificaturus," sibi dixisse per prosopopoeiam: "Habes bona multa reposita tibi in multos annos, ede, bibe, lætare:" "Stulte ergo, inquit, hac nocte animam tuam ate repetunt; quæ ergo parasti, cujus erunt?" Caput VII.--Qua in Re Christianorum Continentia Eam Quam Sibi Vindicant Philosophi Antecellat. Humana ergo continentia, [2531] ea, inquam, quæ est ex sententia philosophorum Græcorum, profitetur pugnare cum cupiditate, et in factis ei non inservire; quæ est autem ex nostra sententia continentia, non concupiscere; non ut quis concupiscens se fortiter gerat, sed ut etiam a concupiscendo se contineat. Non potest autem ea aliter comparari continentia, nisi gratia Dei. Et ideo dixit: "Petite, et dabitur vobis." [2532] Hanc gratiam Moyses quoque accepit, qui indigo corpore erat indutus, ut quadraginta diebus neque esuriret, neque sitiret. Quemadmodum autem melius est sanum esse, quam ægrotantem disserere de sanitate: ita lucem esse, quam loqui de luce; et quæ est ex veritate continentia, ea quæ docetur a philosophis. Non enim ubi est lux, illic tenebræ: ubi autem sola insidet cupiditas, etiamsi quiescat a corporea operatione, at memoria cure eo, quod non est præsens, congreditur. Generatim autem nobis procedar oratio de matrimonio, nutrimento, et aliis, ut nihil faciamus ex cupiditate, velimus autem ea sola, quæ sunt necessaria. Non sumus enim filii cupiditatis, sed voluntatis; et eum, qui uxorem duxit propter liberorum procreationem, exercere oportet continentiam, ut ne suam quidem concupiscat uxorem, quam debet diligere, honesta et moderata voluntate operam dans liberis. Non enim "carnis curam gerere ad concupiscentias" didicimus; "honeste autem tanquam in die," Christo, et Dominica lucida vitæ institutione, "ambulantes, non in comessationibus et ebrietatibus, non in cubilibus et impudicitiis, non in litibus et contentionibus." [2533] Verumenimvero non oportet considerare continentiam in uno solum genere, nempe in rebus venereis, sed etiam in quibuscunque aliis, qua: luxuriosa concupiscit anima, non contenta necessariis, sed sollicita de deliciis. Continentia est pecuniam despicere; voluptatem, possessionem, spectaculum magno et excelso animo contemnere; os continere, ratione qua: sunt mala vincere. Jam vero angeli quoque quidam, cum fuissent incontinentes, victi cupiditate, huc e coelo deciderunt. Valentinus autem in Epistola ad Agathopodem: "Cum omnia, inquit, sustinuisset, erat continens, divinitatem sibi comparavit Jesus; edebat et bibebat peculiari modo, non reddens cibos; tanta ei inerat vis continentiæ, ut etiam nutrimentum in eo non interierit, quoniam ipse non habuit interitum." Nos ergo propter dilectionem in Dominum, et propter ipsum honestum, amplectimur continentiam, templum Spiritus sanctificantes. Honestum enim est, "propter regnum coelorum seipsum castrare" [2534] ab omni cupidirate, et "emundare conscientiam a mortuis operibus, ad serviendum Deo viventi." [2535] Qui autem propier odium adversus carnem susceptum a conjugali conjunctione, et eorum qui conveniunt ciborum participatione, liberari desiderant, indocti sunt et impii, et absque ratione continentes, sicut aliæ genres plurimæ. Brachmanes quidem certe neque animatum comedunt, neque vinum bibunt; sed aliqui quidera ex iis quotidie sicut nos cibum capiunt; nonnulli autem ex iis tertio quoque die, ut ait Alexander Polyhistor in Indicis; mortem autem contemnunt, et vivere nihili faciunt; credunt enim esse regenerationem: aliqui autem colunt Herculem et Pana. Qui autem ex Indis vocantur Semnoi, hoc est, venerandi, nudi totam vitam transigunt: ii veritatem exercent, et futura prædicunt, et colunt quamdam pyramidera, sub qua existimant alicujus dei ossa reposita. Neque vero Gymnosophistæ, nec qui dicuntur Semnoi, utuntur mulieribus, hoc enim præter naturam et iniquum esse existimant; qua de causa seipsos castos conservant. Virgines autem sunt etiam mulieres, qua: dicuntur Semnai, hoc est, venerandæ. Videntur autem observare coelestia, et per eorum significationem quæ dam futura prædicere. Caput VIII.--Loca S. Scripturæ Ab Hæreticis in Vituperium Matrimonii Adducta Explicat; Et Primo Verba Apostoli Romans 6:14, Ab Hæreticorum Perversa Interpretatione Vindicat. [2536] Quoniam autem qui introducunt indifferentiam, paucas quasdam Scripturas detorquentes, titillanti suæ voluptati eas suffragari existimant; rum præcipue illam quoque: "Peccatum enim vestri non dominabitur; non estis enim sub lege, sed sub gratia;" [2537] et aliquas alias hujusmodi, quarum posthæc non est rationi consentaneum ut faciam mentionem (non enim nayera instruo piraticam), age paucis eorum argumentum perfringamus. Ipse enim egregius Apostolus in verbis, quæ prædictæ dictioni subjungit, intentati criminis afferet solutionem: "Quid ergo? peccabimus, quiâ non sumus sub lege, sed sub gratia? Absit." [2538] Adeo divine et prophetice e vestigio dissolvit artem voluptatis sophisticam. Non intelligunt ergo, ut videtur, quod "omnes nos oportet manifestari ante tribunal Christi, ut referat unusquisque per corpus ea quæ fecit, sire bonum, sive malum:" [2539] ut quæ per corpus fecit aliquis, recipiat. "Quare si quis est in Christo, nova creatura est," nec amplius peccatis dedita: "Vetera præterierunt," vitam antiquam exuimus: "Ecce enim nova facta sunt," [2540] castitas ex fornicatione, et continentia ex incontinentia, justitia ex injustitia. "Quæ est enim participatio justitiæ et injustitiæ? aut quæ luci cure tenebris societas? quæ est autem conventio Christo cum Belial? quæ pars est fideli cum infideli? quæ est autem consensio templo Dei cum idolis? [2541] Has ergo habentes promissiones, mundemus nos ipsos ab omni inquinamento carnis et spiritus, perficientes sanctitatem in timore Dei." [2542] Caput IX.--Dictum Christi ad Salomen Exponit, Quod Tanquam in Vituperium Nuptiarum Prolatum Hæretici Allegabant. Qui autem Dei creaturæ resistunt per speciosam illam continentiam, illa quoque dicunt, quæ ad Salomen dicta sunt, quorum prius meminimus: habentur autem, ut existimo, in Evangelio secundum Ægyptios. [2543] Aiunt enim ipsum dixisse Servatorem: "Veni ad dissolvendum opera feminæ;" feminæ quidem, cupiditatis; opera autem generationem et interitum. Quid ergo dixerint? Desiithæc administratio? Non dixerint: manet enim mundus in eadem ceconomia. Sed non falsum dixit Dominus; revera enim opera dissolvit cupiditatis, avaritiam, contentionem, gloriæ cupiditatem, mulierum insanum amorem, pædicatum, ingluviem, luxum et profusionem, et quæ sunt his similia. Horum autem ortus, est animæ interitus: siquidem "delictis mortui" efficimur. [2544] Ea vero femina est intemperantia. Ortum autem et interitum creaturarum propter ipsorum naturas fieri necesse est, usque ad perfectam distinctionem et restitutionem electionis, per quam, quæ etiam sunt mundo permistæ et confusæ substantiæ, proprietati suæ restituuntur. Unde merito cum de consummatione Logos locutus fuerat, ait Salome: "Quousque morientur homines?" Hominem autem vocat Scriptura dupliciter: et eum, qui apparet, et animam; et eum rursus, qui servatur, et eum qui non. Mors autem animæ dicitur peccatum. Quare caute et considerate respondet Dominus: "Quoadusque pepererint mulieres," hoc est quandiu operabuntur cupiditates. "Et ideo quemadmodum per unum hominem peccatum ingressum est in mundum, per peccaturn quoque mors ad omnes homines pervasit, quatenus omnes peccaverunt; et regnavit mors ab Adam usque ad Moysen," [2545] inquit Apostolus: naturali autem divinæ ceconomiæ necessitate mors sequitur generationem: et corporis et animæ conjunctionem consequitur eorum dissolutio. Si est autem propter doctrinam et agnitionem generatio, restitutionis causa erit dissolutio. Quomodo autem existimatur mulier causa morris, propterea quod pariat: ita etiam dicetur dux vitæ propter eamdem causam. Proinde qua, prior inchoavit transgressionem, Vita est appellata, [2546] propter causam successionis: et eorum, qui generantur, et qui peccant, tam justorum quam injustorum, mater est, unoquoque nostrum, seipsum justificante, vel contra inobedientem constituente. Unde non ego quidem arbitror Apostolum abhorrere vitam, quæ est in came, cum dicit: "Sed in omni fiducia, ut semper, nunc quoque Christus magnificabitur in corpore meo, sire per vitam, sire per mortera. Mihi enim vivere Christus et mori lucrum. Si autem vivere in carne, et hoc quoque mihi fructus operis, quid eligam nescio, et coarctor ex duobus, cupiens resolvi, et esse cum Christo: multo enim melius: manere autem in carne, est magis necessarium propter vos." [2547] Per hæc enim, ut puto, aperte ostendit, exitus quidem e corpore perfectionem, esse in Dei dilectionem: ejus autem præ sentiæ in carne, ex grato animo profectam tolerantiam, propter eos, qui salute indigent. Quid vero? non etiam ea, quæ deinceps sequuntur, ex ils, quæ dicta sunt ad Salomen, subjungunt ii, qui quidvis potius quam quæ est ex veritate, evangelicam regulam sunt secuti? Cum ea enim dixisset: "Recteergo feci, quæ non peperi:" scilicet, quod generatio non esset ut oportet assumpta; excipit Dominus, dicens: "Omni herba vescere, ea autem, quæ habet amaritudinem, ne yescaris." Perhæc enim significat, esse in nostra potestate, et non esse necessarium ex prohibitione præcepti, vel continentiam, vel etiam matrimonium; et quod matrimonium creationi aliquid affert auxilii, præterea explicans. Ne quis ergo eum deliquisse existlimet, qui secundum Logon matrimonium inierit, nisi existimet amaram esse filiorum educationem: contra tamen, permultis videtur esse molestissimum liberis carere. Neque amara cuiquam videatur liberorum procreatio, eo quod negotiis implicatos a divinis abstrahat. Est enim, qui vitam solitariam facile ferre non valens, expetit matrimonium: quandoquidem res grata, qua quis temperanter fruitur, et innoxia: et unusquisque nostrum eatenus sui dominus est, ut eligat, an velit liberos procreate. Intelligo autem, quod aliqui quidem, qui prætextu matrimonii difficultatum ab eo abstinuerunt, non convenienter sanctæ cognitioni ad inhumanitatem et odium hominum defluxerunt; et petit apud ipsos charitas; alii autem matrimonio ligati, et luxui ac voluptatibus dediti, lege quodammodo eos comitante, fuerunt, ut ait Propheta, "assimilati jumentis." [2548] Caput X.--Verba Christi Matt. xviii. 20, Mystice Exponit. [2549] Quinam sunt autem illi "duo et tres, qui congregantur in nomine Domini, in" quorum "medio" est Dominus? [2550] annon virum et mulierem et filium tres dicit, quoniam mulier cum viro per Deum conjungitur? Quod si accinctus quis esse velit et expeditus, non volens procreate liberos, propter eam, quæ est in procreandis liberis, molestiam et occupationem, "maneat," inquit Apostolus, absque uxore "ut ego." [2551] Quiam vero effatum Domini exponunt, ac si dixisset, cure pluribus quidera esse Creatorem ac præ sidem generationis Deum; cum uno autem, nempe electo, Servatorem, qui alterius, boni scilicet, Dei Filius sit. Hoc autem non ira habet: sed est quidem etiam cure iis, qui honeste ac moderate in matrimonio versati sunt, et Iiberos susceperunt, Deus per Filium: est autem etiam cure eo, qui secundum Logon, seu rationem, fuit continens, idem Dens. Fuerint autem aliter quoque tres quidera, ira, cupiditas, et ratio: caro antera at anima et spiritus, alia ratione. Forte antera et vocationem et electionem secundam, et tertium genus, quod in primo honore collocatur, innuit trias prius dicta: cum quibus est, quæ omnia considerat, Dei potestas, absque divisione cadens in divisionem. Qui ergo animæ naturalibus, ita ut oportet, utitur operationibus, desiderat quidem ea, quæ sunt convenientia, odio autem habet ea, quæ lædunt, sicut jubent mandata: "Benedices" enim, inquit, "benedicenti, et maledices maledicenti." Quando autem his, ira scilicet et cupidirate, superior factus, et creaturæ amore vere affectus propter eum, qui est Deus et effector omnium, gnostice vitam instituerit, et Salvatori similis evadens, facilem temperantiæ habitum acquisiverit, et cognitionem, fidem, ac dilectionem conjunxerit, simplici hac in parte judicio utens, et vere spiritalis factus, nec earum quæ ex ira et cupiditate procedunt, cogitationum omnino capax, ad Domini imaginem ab ipso artifice efficitur homo perfectus, is sane dignus jam est, qui frater a Domino nominetur, is simul est amicus et filius. Sic ergo "duo et tres" in eodem "congregantur," nempe in homine gnosrico. Poterit etiam multorum quoque concordia ex tribus æstimata, cum quibus est Dominus, significare unam Ecclesiam, unum hominem, genus unum. Annon cum uno quidem Judæo erat Dominus, cum legera tulit: at prophetans, et Jeremiam mittens Babylonem, quinetiam cos qui erant ex gentibus vocans per prophetiam, congregavit duos populos: tertius autem est unus, qui ex duobus "creatur in riorum hominem, quo inambulat et inhabitat" in ipsa Ecclesia? Et lex simul et prophetæ, una cum Evangelio, in nomine Christi congregantur in unam cognitionem. Qui ergo propter odium uxorem non ducunt, vel propter concupiscentiam carne indifferenter abutuntur, non sunt in numero illorum qui servantur, cum quibus est Dominus. Caput XI.--Legis Et Christi Mandatum de Non Concupiscendo Exponit. [2552] His sic ostensis, age Scripturas, quæ adversantur sophistis hæreticis, jam adducamus, et regulam continentiæ secundum logon seu rationem observandam declaremus. Qui vero intelligit, quæ Scriptura cuique hæresi contraria sit, cam tempestive adhibendo refutabit eos, qui dogmata mandatis contraria fingunt. Atque ut ab alto rem repetamus, lex quidem, sicut prius diximus, illud, "Non concupisces uxorem proximi tui," [2553] prius exclamavit ante conjunctam Domini in Novo Testamento vocem, quæ dicit ex sua ipsius persona: "Audivistis legem præcipientem: Non moechaberis. Ego autem dico: Non concupisces." [2554] Quod enim vellet lex viros uti moderate uxoribus, et propter solam liberorum susceptionem, ex eo clarum est, quod prohibet quidem eum, qui non habet uxorem, statim cum" captiva" habere consuetudinem. [2555] Quod si semel desideraverit, ei, cum tonsa fuerit capillos, permittere ut lugeat triginta diebus. Si autem ne sic quidem emarcescat cupiditas, tunc liberis operam dare, cum quæ dominatur impulsio, probata sit præ finito tempore consentanea rationi appetitio. Unde nullum ex veteribus ex Scripturn ostenderis, qui cum prægnante rem habuerit: sed postquam gestavit uterum, et postquam editum fetum a lacte depulit, rursus a viris cognitas fuisse uxores. Jam hunc scopum et institutum invenies servantera Moysis patrem, cure triennium post Aaronem editum intermisisset, genuisse Moysem. Et rursus Levitica tribus, servans hanc naturæ legem a Deo traditam, aliis numero minor ingressa est in terram promissam. Non enim facile multiplicatur genus, cum viii quidera seminant, legitimo juncti matrimonio; exspectant autem non solum uteri gestationem, sed etiam a lacte depulsionem. Unde merito Moyses, quoque Judæos paulatim proveheris ad continentiam, cure "tribus diebus" [2556] deinceps consequentibus a venerea voluptate abstinuissent, jussit audire verba Dei. "Nosergo Dei templa sumus, sicut dixit propheta: Inhabitabo in eis, et inambulabo, et ero eorum Deus, et ipsi erunt meus populus," si ex præceptis vitam instituamus, sive singuli nostrum, sire tota simul Ecclesia. "Quareegredimini e medio ipsorum, et separamini, dicit Dominus, et immundum ne tangatis; et ego vos suscipiam, et ero vobis in patrem, et vos eritis mihi in filios et filias, dicit Dominus omnipotens." [2557] Non ab iis, qui uxores duxerunt, ut aiunt, sed a gentibus, quæ adhuc vivebant in fornicatione, præterea autem a prius quoque dictis hæresibus, ut immundis et impiis, prophetice nos jubet separari. Unde etiam Panlus quoque verba dirigens ad eos, qu ierant iis, qui dicti sunt, similes: "Has ergo promissiones habete, inquit, dilecti: mundemus corda nostra ab omni inquinamento carnis et spiritus, perficientes sanctitatem in timore Dei. [2558] Zelo enim vos zelo Dei; despondi enim vos uni viro, virginem castam exhibere Christo." [2559] Et Ecclesia quidem alii non jungitur matrimonio, cum sponsum hubeat: sed unusquisque nostrum habet potestatem ducendi, quamcunque velit, legitimam uxorem, in prim is, inquam, nuptiis. "Vereor autem, ne sicut serpens seduxit Evam in astutia, corrumpantur sensus vestri a simplicitate, quæ in Christo est," [2560] pie admodum et doctoris instar dixit Apostolus. Quocirca admirabilis quoque Petrus: "Charissimi, inquit, obsecro vos tanquam advernas et peregrinos, abstinete vos a carnalibus desideriis, quæ militant adversus animam, conversationem vestram inter gentes habentes bonam: quoniam sic est voluntas Dei, ut bene facientes obmutescere faciatis imprudentium hominum ignorantiam; quasi liberi, et non quasi velamen habentes malitiæ libertatem, sed ut servi Dei." [2561] Similiter etiam scribit Paulus in Epistola ad Romanos: "Quimortui sumus peccato, quomodo adhuc riveruns in ipso? Quoniam veins homo nosier simul est crucifixus, ut destruatur corpus peccati," [2562] usque ad illud: "Neque exhibete membra vestra, arma injustitiæ peccato." [2563] Atque adeo cure in hunc locum devenerim, videor mihi non esse prætermissurus, quirt notem, quod eumdem Deum per legem et prophetas et Evangelium prædicet Apostolus. Illud enim: "Non concupisces," quod scriptum est in Evangelio, legi attribuit in Epistola ad Romanos, sciens esse unum eum, qui prædicavit per legem et prophetas, Patrem, et qui per ipsum est annuntiatus. Dicit enim: "Quid dicemus? Lex estne peccatum? Absit. Sed peccatum non cognovi, nisi per legem. Concupiscentiam enim non cognovissem, nisi lex diceret: Non concupisces." [2564] Quod si ii, qui sunt diversæ sententiæ, repugnantes, existiment Paulum verba sua dirigentem adversus Creatorem, dixisse ea, quæ deinceps sequuntur: "Novi enim, quod non habitat in me, hoc est, in came mea, bonum;" [2565] legant æ, quæ prius dicta sunt; et ea, quæ consequuntur. Prius enim dixit: "Sed inhabitarts in me peccatum;" propter quod consentaneum erat dicere illud: "Non habitat in came mea bonum." [2566] Consequenter subjunxit: "Si autem quod nolo, hoc ego facio, non utique ego id operor, sed quod inhabitat in me peccatum:" quod "repugnans," inquit, "legi" Dei et "mentis meæ, captivat me in lege peccati, quæ est in membris meis. Miser ego homo, quis me liberabit de corpore morris hujus?" [2567] Et rursus (nunquam enim quovis modo juvando defatigatur) non veretur veluti concludere: "Lex enim spiritus liberavit me a lege peccati et morris:" quoniam "per Filium Dens condemnavit peccaturn in carne, ut justificatio legis impleatur in nobis, qui non secundum carnem ambulamus, seal secundum spiritum." [2568] Præterhæc adhuc declarans ea, qum prius dicta sunt, exclamat: "Corpus quidem mortunto propter peccatum:" significans id non esse templum, sed sepulcum animæ. Quando enim sanctificatum fuerit Deo, "Spiritus ejus," infert, "qui suscitavit Jesum a mortuis, habitat in vobis: qui vivificabit etiam mortalia vestra corpora, per ejus Spiritum, qui habitat in vobis." [2569] Rursus itaque voluptaxios increpans, illa adjicit: "Prudentia enim carnis, mors; quoniam qui ex came vivunt, ea, quæ sunt carnis, cogitant; et prudentia carnis est cum Deo gerere inimicitias; legi enim Dei non subjicitur. Qui autem sunt in carne," non ut quidam decemunt, "Deo placere non possunt," sed ut prius diximus. Deinde ut eos distinguat, dicit Ecclesiæ: "Vos autem non estis in carne sed in spiritu, si quidem spiritus Dei habitat in vobis. Si quis autem spiritum Christi non habet, is non est ejus. Si autem Christus in vobis, corpus quidem est mortuum per peccatum, spiritus autem vivus per justitiam. Debitores itaque sumus, fratres, non carni, ut secundum carnem vivamus. Si enim secundum camera vivitis, estis morituri: si vero spiritu facta carnis mortificaveritis, vivetis. Quicunque enim spiritu Dei aguntur, ii sunt filii Dei." Et adversus nobilitatem et adversus libertatem, qum exsecrabiliter ab iis, qui sunt diversæ sententiæ, introducitur, qui de libidine gloriantur, subjungit dicens: "Non enim accepistis spiritum servitutis rursus in timorein, sed accepistis spiritum adoptionis filiorum, in quo clamamus, Abba Pater;" [2570] hoc est, ad hoc accepimus, ut cognoscamus eum, quem oramus, qui est vere Pater, qui rerum omnium solus est Pater, qui ad salutem erudit et castigat at pater, et timorem minatur. Caput XII.--Verba Apostoli 1 Cor. vii. 5, 39, 40, Aliaque S. Scripturæ Loca Eodem Spectantia Explicat. Quod autem "ex consensu ad tempus orationi vacat" conjugium, doctrina est continentiæ. Adjecit enim illud quidem, "ex consensu," ne quis dissolveret matrimonium; "ad tempus autem," [2571] ne, dum ex necessitate exercet continentiam is, qui uxorem duxerit, labatur in peccatum, et dum suo conjugio parcit, alienum concupiscat. Qua ratione eum, qui se indecore getere existimat, quod virginem alat, recte cam dicit esse nuptum damrum. Verum unusquisque, tam is qui castitatem, delegit, quam is qui propter liberorum procreationem seipsum conjunxit matrimonio, in suo proposito firmiter debet perseverare, nec in deterius deflectere. Si enim vitæ suæ instimtum augere ac intendere porefit, majorem sibi apud Deum acquirit dignitatem, propter puram et ex ratione profectam continentiam. Si autem eam, quam elegit, regulam superaverit, in majorem deinde ad spem gloriam recidet. Habet enim sicut castitas, ira etiam matrimonium propria munera et ministeria, quæ ad Dominum pertinent, filiorum, inquam, curam gerere et uxoris. Quod enim honeste causatur is, qui est in matrimonio perfectus, est conjugii necessitudo, ut qui omnium curam ac providentiam in domo communi ostenderit. Ac proinde "episcopos," inquit, oportet constitui, qui ex domo propria toti quoque Ecclesiæ præ esse sint meditati. "Unusquisque" ergo, "in quo vocatus est" [2572] opere ministerium peragat, ut liber in Christo fiat, et debitam ministerio suo mercedem accipiat. Et rursus de lege disserens, utens allegoria: "Nam quæ sub viro est mulier," inquit, "viventi viro alligata est lege," [2573] et quæ sequuntur. Et rursus: "Mulletest alligata, quandiu vivit vir ejus; sin autem mortuus fuerit, libera est ut nubat, modo in Domino. Beata est autem si sic permanserit, mea quidem sententia." [2574] Sed in priore quidem particula, "mortificati estis," inquit, "legi," non matrimonio, "ut efficiamini vos alteri, qui excitatus est ex mortuis," [2575] sponsa et Ecclesia; quam castam esse oportet, et ab iis quæ strut intus, cogitationibus, quæ sunt contrariæ veritati; et ab iis, qui tentant extrinsecus, hoc est ab iis, qui sectantur hæreses, et persuadent vobis fornicari ab uno viro, nempe omnipotenti Deo: "Ne sicut setpens decepit Evam," [2576] quæ "vita" dicitur, nos quoque inducti callidis hæresium illecebris, transgrediamur mandata. Secunda autem particula statuit monogamiam: non enim, ut quidam existimarunt, mulieris cum viro alligationem, carnis cum corruptela connexionem, significari putandum est; impiorum enim hominum, qui matrimonii inventionem diabolo aperte tribuunt, opinionera reprehendit, unde in periculum venit legislator ne incessatur maledictis. Tatianum arbitror Syrum talia audere dogmata tradere. [2577] His verbis quidem certe scribit in libro De perfectione secundum Servatorem: Consensum quidem conjungit orationi: communio autem corruptelæ, interitus solvit interpellationem. Admodum certe circumspecte arcet per concessionem. Nam cum rursus permisit "simul convernire propter Satanam et intemperantiam," [2578] pronuntiavit eum, qui est obtemperaturus, "serviturum duobus dominis:" [2579] per consensure quidem, Deo; per dissensionem autem, intemperantiæ et fornicationi et diabolo. Hæc autem dicit, Apostolum exponens. Sophistice autem eludit veritatem, per verum, falsum confirmans: intemperantiam enim et fornicationem, diabolica vitia et affectiones nos quoque confitemur; intercedit autem moderati matrimonii consensio, quæ tum ad precationem continenter deducit, tum ad procreandos liberos cum honestate conciliat. "Cognitio" quidem certe a Scriptura dictum est tempus liberorum procreationis, cum dixit: "Cognovit autem Adam Evam uxorem suam; et concepit, et peperit filium, et nominavit nomen ejus Seth: Suscitavit enim mihi Deus aliud semen pro Abel." [2580] Vides, quemnam maledictis incessant, qui honestam ac moderatam incessunt seminationem, et diabolo attribuunt generationem. Non enim simpliciter Deum dixit, qui articuli præ missione, nempe ho Theos dicens, significavit eum, qui est omnipotens. Quod ab Apostolo autem subjungitur: "Etrursus simul convenite propter Satanam," [2581] in eum finera dicitur, ut occasionem tollat ad alias declinandi cupiditates. Non enim penitus repellit naturæ appetitiones, qui fit ad tempus, consensus: per quem rursus inducit Apostolus conjugationera matrimonii, non ad intemperantiam et fornicationem et opus diaboli, sed ne subjugetur intemperantiæ, fornicationi, et diabolo. Distinguit autem veterem quoque hominem et novum Tatianus, sed non ut dicimus, "Veterem" quidem "virum," legem; "novum" autem, Evangelium. Assentimur ei nos quoque, sed non eo modo, quo vult ille, dissolvens legem ut alterius Dei: sed idem vir et Dominus, dum vetera renovat, non amplius concedit polygamiam (nam hanc quidem expetebat Deus, quando oportebat homines augeri et multiplicari), sed monogamiam introducit prompter liberorum procreationem et domus curam, ad quam data est mulier adjutrix: et si cui Apostolus propter intemperantiam et ustionem, veniam secundi concedit matrimonii; nam hic quoque non peccat quidem ex Testamento (non est enim a lege prohibitus), non implet autem summam illam vitæ perfectionem, quæ agitur ex Evangelio. Gloriam autem sibi acquirit coelestem, qui apud se manserit, earn, quæ est morte dissoluta, impollutam servans conjunctionem, et grato ac lubente animo paret ceconomiæ, per quam effectum est, ut divelli non possit a Domini ministerio. Sed nec eum, qui ex conjugali surgit cubili, similiter ut olim, tingi nunc quoque jubet divina per Dominum providentia: non enim necessario a liberorum abducit procreatione, qui credentes per unum baptismum ad consuetudinem omni ex parte perfectam abluit, Dominus, qui etiam multa Moysis baptismata per unum comprehendit baptismum. Proinde lex, ut per carnalem generationem nostram præ diceret regenerationera, genitali seminis facultati baptismum olim adhibuit, non vero quod ab hominis generatione abhorreret. Quod enim apparet homo generatus, hoc valet seminis dejectio. Non sunt ergo multi coitus genitales, sed matricis susceptio fatetur generationem, cum in naturæ officina semen formatur in fetum. Quomodo autem vetus quidera est solum matrimonium et legis inventum, alienum autem est, quod est ex Domino, matrimonium, cum idem Deus servetur a nobis? "Non" enim "quod Deus conjunxit, homo" jure "dissolverit;" [2582] multo autem magis quæ jussit Pater, servabit quoque Filius. Si autem idem simul est et legislator et evangelista, nunquam ipse secum pugnat. Vivit enim lex, cum sit spiritalis, et gnostice intelligatur: nos autem "mortui" sumus "legi per corpus Christi, ut gigneremur alteri, qui resurrrexit ex mortuis," qui prædictus fuit a lege, "ut Deo fructificaremus." [2583] Quare "lex quidera est sancta, et mandatum sanctum, et justurn, et bonum." [2584] Mortui ergo sumus legi, hoc est, peccato, quod a lege significatur, quod ostendit, non autem generat lex, per jussionem eorum quæ sunt facienda, et prohibitionera eorum quæ non facienda; reprehendens subjectum peccatum, "ut appareat peccatum." Si autem peccatum est matrimonium, quod secundum legera initur, nescio quomodo quis dicet se Deum nosse, dicens Dei jussum esse peccatum. Quod si "lex saneta" est, sanctum est matrimonium. Mysterium ergo hoc ad Christum et Ecclesiam ducit Apostolus: quemadmodum "quod ex carne generatur, caro est; ita quod ex spiritu, spiritus," [2585] non solum in pariendo, sed etiam in discendo. Jam "sancti sunt filii," [2586] Deo gratæ oblectationes verborum Dominicorum, quæ desponderunt animam. Sunt ergo separata fornicatio et matrimonium, quoniam a Deo longe abest diabolus. "Et vos ergo mortui estis legi per corpus Christi, ut vos gigneremini alteri, qui surrexit a mortuis." [2587] Simul autem proxime exauditur, si fueritis obedientes quamdoquidem etiam ex veritate legis eidem Domino obedimus, qui præcipit eminus. Nunquid autem de ejusmodi hominibus merito aperte "dicit Spiritus, quod in posterioribus temporibus deficient quidam a fide, attendentes spiritibus erroris, et doctrinis dæmoniorum, in hypocrisi falsiloquorum, cauteriatam habentium conscientiam, et prohibentium nubere, abstinere a cibis quos Deus creavit ad participationem cum gratiarum actione fidelibus, et qui agnoverunt veritatem, quod omnis creatura Dei bona est, et nihil est rejiciendum quod sumitur cure gratiarum actione. Sanctificatur enim per verburn Dei et orationem?" [2588] Omnino igitur non est prohibendum jungi matrimonio, neque carnibus vesci, aut vinum bibere. Scriptum est enim: "Bonum est carnero non coinedere, nec vinum bibere, si quis comedat per offendiculum." [2589] Et: "Bonum est manere sicut ego." [2590] Sed et qui utitur, "cum gratiarum actione," [2591] et qui rursus non utitur, ipse quoque "cure gratiarum actione," et cure moderata ac temperanti vivat perceptione, logo seu rationi convenienter. Et, ut in summa dicam, omnes Apostoli epistolæ, quæ moderationem docent et continentiam, cum et de matrimonio, et de liberorum procreatione, et de domus administratione innumerabilia præcepta contineant, nusquam honesrum moderatumque matrimonium prohibuerunt aut abrogarunt: sed legis cum Evangelio servantes convenientiam, utrumque admittunt: et eum, qui deo agendo gratias, moderate utitur matrimonio; et eum, qui, ut vult Dominus, vivit in castitate, quemadmodum "vocatus est unusquisque" inoffense et perfecte eligens. "Et erat tetra Jacob laudam supra omnem terram," [2592] inquit propheta, ipse vas spiritus gloria afficiens. Insectatur autem aliquis generationera, in earn dicens interitum cadere, eamque perire: et detorquet aliquis ad filiorum procreationem illud dictum Servatoris: "Non oportere in terra thesauros recondere, ubi tinea et ærugo demolitur;" [2593] nec erubescit his addere ea, quæ dicit propheta: "Omnes vos sicut vestimentum veterascetis, et tinea vos exedet." [2594] Sed neque nos contradicimus Scripturæ, neque in nostra corpora cadere interitum, eaque esse fluxa, negamus. Fortasse autem iis, quos ibi alloquitur propheta, ut peccatoribus, pnedicit interitum. Servator autem de liberorum procreatione nil dixit, sed ad impertiendum ac communicandum cos hortatur, qui solum opibus abundare, egentibus autem nolebant opem ferre. Quamobrem dicit: "Operamini non cibum, qui petit; sed eum, qui manet in vitam ætenam." [2595] Similiter autem afferunt etiam illud dictum de resurrectione mortuorum: "Filiillius sæculi nec nubunt, nec nubuntur." [2596] Sed hanc interrogationera et cos qui interrogant, si quis consideraverit, inveniet Dominum non reprobare matrimonium, sed remedium afferre exspectationi carnalis cupiditatis in resurrectione. Illud autem, "filiis hujus sæculi," [2597] non dixit ad distinctionera alicujus alius sacculi, sed perinde ac si diceret: Qui in hoc nati sunt sæculo, cum per generationera sint filii, et gighunt et gignuntur; quoniam non absque generatione hanc quis vitam prætergreditur: sedhæc generario, quæ similem suscipit interitum, non amplius competit ei qui ab hac vita est separatus. "Unus est ergo Pater noster, qui est in coelis:" [2598] sed is ipse quoque Pater est omnium per creationera. "Ne vocaveritis ergo, inquit, vobis patrein super terrain." [2599] Quasi diceret: Ne existimetis eum, qui carnali vos sevit satu, auctorem et causam vestræ essential, sed adjuvantem causam generationis, vel ministrum potius. Sic ergo nos rursus conversos vult effici ut pueros, eum, qui vere Pater est, agnoscentes, regeneratos per aquam, cure hæc sit alia satio in creatione. At, inquit, "Qui est cælebs, curat quæ sunt Domini; qui autem duxit uxorem, quomodo placebit uxori." Quid vero? annon licet etiam eis, qui secundum Deum placent uxori, Deo gratias agere? Annon permittitur etiam el, qui uxorem duxit, una cam conjugio etiam esse sollicitum de iis quæ sunt Domini? Sed quemadmodum "quæ non nupsit, sollicita est de iis, quæ sunt Domini, ut sit sancta corpore et spiritu:" [2600] ita etiam quæ nupsit, et de iis, quæ sunt mariti, et de iis, quæ sunt Domini, est in Domino sollicita, ut sit sancta et corpore et spiritu. Ambæ enim sant sanctæ in Domino: hæc quidem ut uxor, ilia vero ut virgo. Ad eos autem pudore afficiendos et reprimendos, qui sunt proclives ad secundas nuptias, apte Apostolus alto quodam tono eloquitur; inquit enim: "Ecce, omne peccatum est extra corpus; qui autem fornicatur, in proprium corpus peccat." [2601] Si quis autem matrimonium audet dicere fornicationem, rursus, legem et Dominum insectans, maledictis impetit. Quemadmodum enim avaritia et plura habendi cupiditas dicitur fornicatio, ut quæ adversetur sufficientiæ: et ut idololatria est ab uno in multos Dei distributio, ita fornicatio est ab uno matrimonio ad plura prolapsio. Tribus enim modis, ut diximus, fornicatio et adulterium sumifur apud Apostolum. De his dicit propheta: "Peccatis vestris venundati estis." Et rursus: "Pollutus es in terra aliena:" [2602] conjunctionera sceleratam existimans, quæ cum alieno corpore facta est, et non cure eo, quod datur in conjugio, ad liberorum procreationem. Unde etiam Apostolus: "Volo, inquit, juniores nubere, filios procreare, domui præ esse, nullam dare occasionem adversario maledicti gratia. Jam enim quæ dam diverterunt post Satanam." [2603] Quin et unius quoque uxoris virum utique admittit; seu sit presbyter, seu diaconus, seu laicus, utens matrimonio citra reprehensionem: "Servabitur autem per filiorum procreationem." [2604] Et rursus Servatot dicens Judæos "generationem pravam et adulteram," docet cos legem non cognovisse, ut lex vult: "sed seniorum traditionem, et hominum præcepta sequentes," adulterate legem, perinde ac si non esset data vir et dominus eorum virginitatis. Fortasse autem eos quoque innuit esse alienis mancipatos cupiditatibus, propter quas assidue quoque servientes peccatis, vendebantur alienigenis. Nam apud Judæos non erant admissæ communes mulieres: verum prohibitum erat adulterinm. Qui autem dicit: "Uxorem duxi, non possum venire," [2605] ad divinam coenam, est quidera exemplum ab eos arguendos, qui propter voluptates abscedunt a divino mandato: alioquin nec qui justi fuere ante adventum, nec qui post adventum uxores duxerunt, servabuntur, etiamsi sint apostoli. Quod si illud attulerint, quod propheta quoque dicit: "Inveteravi inter omnes inimicos meos," [2606] per inimicos peccata intelligant. Unum quoddam autem est peccatum, non matrimonium, sed fornicatio: alioqui generationem quoque dicunt peccaturn, et creatorera generationis. Caput XIII.--Julii Cassiani Hæretici Verbis Respondet; Item Loco Quem Ex Evangelio Apocrypho Idem Adduxerat. Talibus argumentis utitur quoque Julius Cassianus, [2607] qui fixit princeps sectæ Docetarum. Inopere ceete De continentia, vel De castitate, his verbis dicit: "Nec dicat aliquis, quod quoniam talia habemus membra, ut aliter figurata sit femina, aliter vero masculus: illa quidera ad suscipiendum, hic vero ad seminandum, concessam esse a Deo consuetudinem. Si enim a Deo, ad quem tendimus, essethæc constitutio, non beatos dixisset esse eunuchos; neque propheta dixisset, eos non esse arborem infrugiferam; [2608] transferens ab arbore ad hominem, qui sua sponte et ex instituto se castrat tall cogitatione." Et pro impia opinione adhuc decertans, subjungit: "Quomodo autem non jure quis reprehenderit Servatorem, si nos transformavit, et ab errore liberavit, eta conjunctione membrorum, et additamentorum, et pudendomm?" in hoc eadem decernens cure Tatiano: hic autem prodiit ex schola Valentini. Propterea dicit Cassianus: "Cure interrogaret Salome, quando cognoscentur, ea, de quibus interrogabat, ait Dominus: Quando pudoris indumentum conculcaveritis, et quando duo facta fuerint unum, et masculum cure femina, nec masculum nec femineum." Primum quidera, in nobis traditis quatuor Evangeliis non habemus hoc dictum, sed in eo, quod est secundum Ægyptios. Deinde mihi videtur ignorare, iram quidera, masculam appetitionem; feminam vero, significare cupiditatem: quorum operationera poenitentia et pudor consequuntur. Cure quis ergo neque iræneque cupiditati obsequens, quæ quidera et consuetudine et mala educatione auctæ, obumbrant et contegunt rationem, sed quæ ex iis proficiscitur exuens caliginem, et pudore affectus ex poenitentia, spiritum animam unierit in obedientia Logi seu rationis; tunc, ut ait Paulus, "non inest in nobis nec masculus, nec femina." Recedens enim anima ab ea figura, qua discernitur masculus et femina, traducitur ad unionem, cum ea nutrum sit. Existimat autem hic vir præ clarus plus, quam par sit, Platonice, animain, cure sit ab initio divina, cupidirate effeminatam, huc venire ad generationem et interitum. Caput XIV.--2 Cor. xi. 3, Et Eph. iv. 24, Exponit. Jam vero vel invitum cogit Paulam generationem ex deceptione deducere, cure dicit: "Vereor autem, ne sicut serpens Evam decepit, corrupti sint sensus vestri a simplicitate, quæ est in Christo." [2609] Seal certum est, Dominum quoque "venisse" ad ea, "quæ aberraverant." [2610] Aberraverunt autem, non ab alto repetita origine in eam, quæ hic est, generationem (est enim generatio creatura Omnipotentis, qui nunquam ex melioribus ad deteriora deduxerit animam); sed ad eos, qui sensibus seu cogitationibus aberraverant, ad nos, inquam, venit Servator: qui quidem ex nostra in præceptis inobedientia corrupti sunt, dum nimis avide voluptatem persequeremur; cum utique protoplastus noster ternpus prævenisset, et ante debitum tempus matrimonii gratiam appetiisset et aberrasset: quoniam "quicunque aspicit mulierem ad concupiscendum eam, jam moechatus est eam" [2611] ut qui voluntatis tempus non exspectaverit. Is ipse ergo erat Dominus, qui tunc quoque damnabat cupiditatem, quæ prævenit matrimonium. Cum ergo dicit Apostolus: "Induite novum hominem, qui secundum Deum creatur," [2612] nobis dicit, qui ab Omnipotentis voluntate efficti sumus, sicut sumus efficti. "Veterem" autem dixit, non rescipiens ad generationem et regenerationem, sed ad vitam inobedientiæ et obedienti regeneraæ. "Pelliceas" autem "tunicas" [2613] existimat Cassianus esse corpora: in quo postea et eum, et qui idem cum eo sentiunt, aberrasse ostendemus, cure de ortu hominis, iis consequenter, quæ prius dicenda sunt, aggrediemur expositionem. "Quoniam, inquit, qui a terrenis reguntur, et generant, et generantur: Nostra autem conversatio est in coelo, ex quo etiam Salvatorem exspectamus." [2614] Recte ergo nos hæ quoque dicta esse scimus, quoniam ut hospites et advencta essæ peregrinantes debemus vitam instituere; qui uxorem habent, ut non habentes; qui possident, ut non possidentes; qui liberos procreant, ut mortales gignentes, ut relicturi possessiones, ut etiam sine uxore victuri, si opus sit; non cum immodico actione, et animo excelso. Caput XV.--1 Cor. vii. 1; Luc. xiv. 26; Isa. lvi. 2, 3, Explicat. Et rursus cure dicit: "Bonum est homini uxorem non tangere, sed propter fornicationes unusquisque suam uxorem habeat;" [2615] id veluti exponens, rursus dicit: "Ne vos tentet Satanas." [2616] Non enim iis, qui continenter utuntur matrimonio propter solam liberorum procreationem, dicit, "propter intemperantiam;" sed iis, qui finem liberorum procreationis cupiunt transilire: ne, cure nimium annuerit noster adversarius, excitet appetitionem ad alienas voluptates. Fortasse autem quoniam iis, qui juste vivunt, resistit propter æmulationem, et adversus eos contendit, volens eos ad suos ordines traducere, per laboriosam continentiam eis vult præbere occasionera. Merito ergo dicit: "Melius est matrimonio jungi quam uri," [2617] ut "vir reddat debiturn uxori, et uxor viro, et ne frustrentur invicem" [2618] hoc divino ad generationera dato auxilio. "Qui autem, inquiunt, non oderit patrem, vel matrem, vel uxorem, vel filios, non potest meus esse discipulus." [2619] Non jubet odisse proprium genus: "Honora" enim, inquit, "patrein et matrein, ut tibi bene sit:" [2620] sed ne abducaris, inquit, per appetitiones a ratione alienas, sed neque civilibus moribus conformis fias. Domus enim constat ex genere, civitates autem ex domibus; quemadmodum Paulus quoque eos, qui occupantur in matrimonio, "mundo dixit placere." [2621] Rursus dicit Dominus: "Qui uxorem duxit, ne expellat; et qui non duxit, ne ducat;" [2622] qui ex proposito castitatis professus est uxorem non ducere maneat cælebs. Utrisque ergo idem Dominus per prophetam Isaiam convenientes dat promissiones sic dicens: "Ne dicat eunuchus: Sum lignum aridum;" hæc enim dicit Dominus eunuchis: "Si custodieritis sabbata mea, et feceritis quæ cunque pruodæcipio, dabo vobis locum meliorem filiis et filiabus." [2623] Non sola enim justificat castitas, sed nec sabbatum eunuchi, nisi fecerit mandata. Infert autem iis, qui uxoremduxerunt, et dicit: "Electi mei non laborabunt in vanum, neque procreabunt filios in exsecrationem, quiâ semen est benedictum a Domino." [2624] Ei enim, qui secundum Logon filios procreavit et educavit, et erudivit in Domino, sicut etiam ei, qui genuit per veram catechesim et institutionem, merces quædam est proposita, sicut etiam electo semini. Alii autem "exsecrationem" accipiunt esse ipsam liberorum procreationem, et non intelligunt adversus illos ipsos ea dicere Scripturam. Qui enim sunt revera electi Domini, non dogmata decernunt, nec filios progignunt, qui sunt ad exsecrationem, et hæreses. Eunuchus ergo, non qui per vim excisas habet partes, sed nec qui cælebs est, dictus est, sed qui non gignit veritatem. Lignum hic prius erat aridum; si autem Logo obedierit, et sabbata custodieri, per abstinentiam a peccatis, et fecerit mandata erit honorabilior iis, qui absque recta vitæ institutione solo sermone erudiuntur. "Filioli, modicum" adhuc sum vobiscum," [2625] inquit Magister. Quare Paulus quoque scribens ad Galatas, dicit: "Filioli mei, quos iterum parturio, donec formetur in vobis Christus." [2626] Rursus ad Corinthios scribens: "Si enim decies mille pædagogos," inquit, "habeatis in Christo, sed non multos patres. In Christo enim per Evangelium ego vosgenui." [2627] Propterea "non ingrediatur eunuchus in Ecclesiam Dei," [2628] qui est sterilis, et non fert fructum, nec vitro institutione, nec sermone. Sed "qui se" quidem "castrarunt" ab omni peccato "propter regnum coelorum," [2629] ii sunt beati, qui a mundo jejunant. Caput XVI.--Jer. xx. 14; Job xiv. 3; Ps. l. 5; 1 Cor. ix. 27, Exponit. "Exsecranda" autem "dies in qua natus sum, et ut non sit optanda," [2630] inquit Jeremias: non absolute exsecrandam dicens generationem, sed populi peccata ægre ferens et inobedientiam. Subjungit itaque: "Cur enim natus sum ut viderem labores et dolores, et in perpetuo probro fuerunt dies mei?" [2631] Quin etiam omnes, qui prædicabant veritatem, propier eorum, qui audiebant, inobedientiam, quæ rebantur ad poenam, et veniebant in periculum. "Cur enim non fuit uterus matris meæ sepulcrum, ne viderem affiictionem Jacob et laborera generis Isræl?" [2632] ait Esdras propheta. "Nullus est a sorde mundus," ait Job, "nee si sit quidera una dies vita ejus." [2633] Dicant ergo nobis, ubi fornicatus est infans natus? vel quomodo sub Adæcecidit exsecrationem, qui nihil est operatus? Restat ergo eis, ut videtur, consequenter, ut dicant malam esse generationem, non solum corporis, sed etiam animæ, per quam exsistit corpus. Et quando dixit David: "In peccatis conceptus sum, et in iniquitatibus concepit me mater mea:" [2634] dicit prophetice quidem matrem Evam; sed Eva quidem fuit "mater viventium;" et si is "in peccatis fuit conceptus," at non ipse in peccato, neque vero ipse peccatum. Utrum vero quicunque etiam a peccato ad fidem convertitur, a peccandi consuetudine tanquam a "matre" converti dicatur ad "vitam," feret mihi testimonium unus ex duodecim prophetis, qui dixit: "Si dedero primogenita pro impietate fructum yeniris mei, pro peccatis animæ meæ." [2635] Non accusat eum, qui dixit: "Crescite et multiplicamini:" [2636] sed primos post generationera motus, quorum tempore Deum non cognoscimus, dicit "impietates." Si quis autem ea ratione dicit malam generationem, idem eam dicat bonam, quatenus in ipso veritatem cognoscimus. "Abluamini juste, et ne peccetis. Ignorationem enim Dei quidam habent," [2637] videlicet qui peccant. "Quoniam nobis est colluctatio non adversus camem et sanguinere, sed adversus spiritalia." [2638] Potentes autem sunt ad tentandum "principes tenebrarum hujus mundi," et ideo datur venia. Et ideo Paulus quoque: "Corpus meum," inquit, "castigo, et in servitutem redigo; quoniam qui certat, omnia continet," hoc est, in omnibus continet, non ab omnibus abstinens, sed continenter utens iis, quæ utenda judicavit, "illi quidera ut corruptibilem coronam accipiant; nos autem ut incorruptibilem," [2639] in lucta vincentes, non autem sine pulvere coronam accipientes. Jam nonnulli quoque præferunt viduam virgini, ut qua, quam experta est, voluptatem magno animo contempserit. Caput XVII.--Qui Nuptias Et Generationem Malas Asserunt, II Et Dei Creationem Et Ipsam Evangelii Dispensationem Vituperant. Sin autem malum est generatio, in malo blasphemi dicant fuisse Dominum qui fuit particeps generationis, in malo Virginera quæ genuit. Hei mihi! quot et quanta mala! Dei voluntatera maledictis incessunt, et mysterium creationis, dum invehuntur in generationera. Et hinc "Docesin" fingit Cassianus; hinc etiam Marcioni, et Valentino quoque est corpus animale; quoniam homo, inquiunt, operam dans veneri, "assimilatus est jumentis." [2640] Atqui profecto, cum libidine vere insaniens, aliena inire voluerit, tunc revera, qui talis est, efferatur: "Equi in feminas furentes facti sunt, unusquisque hinniebat ad uxorem proximi sui." [2641] Quod si dicat serpentera, a brutis animantibus accepta consilii sui ratione, Adamo persuasisse ut cum Eva coire consentiret, tanquam alioqui, ut quidam existimant, protoplasti hac natura usuri non fuissent: rursus vituperatur creatio, ut quæ rationis expertium animantium natura homines fecerit imbecilliores, quorum exempla consecuti sunt, qui a Deo primi formati fuere. Sin autem natura quidem eos sicut bruta deduxit ad filiorum procreationem; moti autem sunt citius quam oportuit, fraude inducti, cura adhuc essent juvenes; justum quidera est Dei judicium in eos qui non exspectarunt ejus voluntatera: sancta est autem generatio, per quam mundus consistit, per quam essentiæ, per quara naturæ, per quam angeli, per quam potestates, per quam animæ, per quam præcepta, per quam lex, per quam Evangelium, per quam Dei cognitio. "Et omnis caro fenum, et omnis gloria ejus quasi flos feni; et fenum quidem exsiccatur, flos autem decidit, sed verbum Domini manet," [2642] quod unxit artimam et uniit spiritui. Quomodo autem, qure est in Ecclesia nostra, [2643] oeconomia ad finem perduci potuisset absque corpore, cum etiam ipse, qui est caput Ecclesire, in came quidem informis et specie carens vitam transiit, ut doceret nos respicere ad naturam divinæ causespicere ad naturam divinnsiit, æinformem et incorpoream? "Arbor enim vitæ," inquit prophem, "est in bono desiderio," [2644] docens bona et munda desideria, quæ sunt in Domino vivente. Jam vero volunt viri cure uxore in matrimonio consuetudinem, quæ dicta est "cognitio," esse peccatum: eam quippe indicari ex esu "ligni boni et mali," [2645] per significationem hujus vocabuli "cognovit," [2646] quæ mandati tmnsgressionem notat. Si autem hoc im est, veritatis quoque cognitio, est esus ligni vitre. Potest ergo honestum ac moderatum matrimonium illius quoque ligni esse particeps. Nobis autem prius dictum est, quod licet bene et male uti matrimonio; et hoc est lignum "cognitionis," si non transgrediamur leges matrimonii. Quid vero? annon Servator noster, sicut animam, ita etiam corpus cumvit ab affectionibus? Neque vero si esset caro inimica animæ, inimicam per sanitatis restitutionem advenus ipsam muniisset. "Hoc autem dico, fratres, quod caro et sangnis regnum Dei non possunt possidere, neque corruptio possidet incorruptionem." [2647] Peccatun enim, cure sit "corruptio," non potest babere societatem cure incorruptione," quæ est justitia. "Adeo stulti," inquit, "estis? cure spiritu coeperitis, nunc came consummamini." [2648] Caput XVIII.--Duas Extremas Opiniones Esse Vitandas: Primam Illorum Qui Creatoris Odio a Nuptiis Abstinent; Alteram Illorum Qui Hinc Occasionem Arripiunt Nefariis Libidinibus Indulgendi. Justitiam ergo et salutis harmoniam, quæ est veneranda firmaque, alii quidem, ut ostendimus, nimium intenderunt, blaspheme ac maledice cure quavis impietate suscipientes continentiam; cure pie liceret castitatem, qu secundum sanam regulam instituitur, eligere; gratias quidem agendo propter datam ipsis gratiam, non habendo antem odio creatumm, neque eos aspernando, qui juncti sunt matrimonio; est enim creatus mundus, cream est etiam castitas; ambo autem agant gratias in iis, in quibus sunt collocati, si modo ea quoque norunt, in quibus sunt collocati. Alii autem effrenati se petulanter et insolenter gesserunt, revem "effecti equi in feminas insanientes, et ad proximorum suorum uxores hinnientes;" [2649] ut quiet ipsi contineri non possint, et proximis suis persuadeant ut dent operam voluptati;" infeliciter illas audientes Scriptums: "Quæ tibi obtigit, partem pone nobiscum, crumenam autem unam possideamus communem, et unum fiat nobis marsupium." [2650] Propter eos idem propheta dicit, nobis consulens: "Ne ambulaveris in via cum ipsis, declixia pedem tuum a semitis eorum. Non enim injuste tenduntur retia pennatis. Ipsi enim, cure sint sanguinum participes, thesauros malorum sibi recondunt;" [2651] hoc est, sibi affectantes immunditiam, et proximos similia docentes, bellatores, percussores caudis suis, [2652] ait propheta, quas quidem Græci kerkous appellant. Fuerint autem ii, quos significat prophetia, libidinosi intemperantes, qui sunt caudis suis pugnaces, tenebrarum "irreque filii," [2653] erede polluti, manus sibi afferentes, et homicidæ propinquorum. "Expurgate ergo vetus fermentum, ut sitis novo conspersio," [2654] nobis exclamat Apostolus. Et rursus, propter quosdam ejusmodi homines indignans, præcipit, "Ne conversari quidem, si quis frater nominetur vel fornicator, vel avarus, vel idololatra, vel maledicus, vel ebriosus, vel raptor; cum eo, qui est talis, ne una quidem comedere. Ego enim per legem legi mortuus sum," inquit; "ut Deo vivare, cum Christo sum crucifixus; vivo autem non amplius ego," ut vivebam per cupiditates; "vivit autem in me Christus," caste et beate per obedientiam præceptorum. Quare tune quidem in came vivebam camaliter: "quod autem nunc vivo in carne, in fide vivo Filii Dei." [2655] --"In viam gentium ne abieritis, et ne ingrediamini in urbem Samaritanorum," [2656] a contraria vitæ institutione nos dehortans dicit Dominus; quoniam "Iniquorum virorum mala est conversatio; et hæ sunt vitæ omnium, qui ea, quæ sunt iniqua, efficiunt." [2657] --"Væ homini illi," inquit Dominus; "bonum esset el, si non natus esset, quam ut unum ex electis meis scandalizaret. [2658] Melius esset, ut ei mola circumponeretur, et in mari demergeretur, quam ut unum ex meis perverteret. [2659] Nomen enim Dei blasphematur propter ipsos." [2660] Unde præ clare Apostolus: "Scripsi," inquit, "vobis in epistola, non conversari cure fornicatoribus," [2661] usque ad illud: "Corpus autem non fornicationi, sed Domino, et Dominus corpori." [2662] Et quod matrimonium non dicat fomicationem, ostendit eo, quod subiungit: "An nescitis, quod qui adhæret meretrici, unum est corpus?" [2663] An meretricem quis dicet virginem, priusquam nubat? "Et ne fraudetis," inquit, "vos invicem, nisi ex consensu ad tempus:" [2664] per dictionem, "fraudetis," ostendens matrimonii debitum esse liberorum procreationem: quod quidem in iis, quæ præcedunt, ostendit, dicens: "Mulieri vir debitum reddat; similiter autem mulier quoque viro;" [2665] post quam exsolutionem, in domo custodienda, et in ea quæ est in Christo fide, adjutrix est. Et adhuc apertius, dicens: "Iis, qui sunt juncti matrimonio, præcipio, inquit, non ego, sed Dominus, uxorem a viro non sepamri; sin autem separata fuerit, maneat innupta, vel viro reconcilietur; et virum uxorem non dimittere. Reliquis autem dico ego, non Dominus: Si quis frater," [2666] usque ad illud: "Nunc autem sancta est." [2667] Quid autem adhæc dicunt, qui in legem invehuntur, et in matrimonium, quasi sit solum a lege concessum, non autem etiam in Novo Testamento? Quid ad has leges latas possunt dicere, qui sationem abhorrent et generationem? cure "episcopum" quoque, "qui domui recte præsit," [2668] Ecclesiquoæ ducem constituat; domum autem Dominicam "imius mulieris" constituat conjugium. [2669] "Omnia" ergo dicit esse "munda mundis; pollutis autem et infidelibus nihil est mundum, sed polluta est eorum et mens, et conscientia." [2670] De ea autem voluptate, quæ est præter regulam: "Ne erretis," inquit; "nec fornicatores, nec idololatræ, nec adulteri, nec molles, nec masculorum concubitores, neque avari, neque fures, neque ebnosi, neque maledici, nec raptores, regnum Dei possidebunt; et nos quidem abluti sum us," [2671] qui in his eramus; qui autem in hanc tingunt intemperantiam, ex temperantia in fornicationem baptizant, voluptatibus et affectibus esse indulgendum decernentes, incontinentes ex moderatis fieri docentes, et in spe sua membrorum suorum impudentiæ affixi; ut a regno Dei abdicentur, non autem ut inscribantur, qui ad eos ventitant, efficientes; sub falso nominatæ cognitionis titulo, eam, qu, efficiæ ad exteriores ducit tenebras, viam ingredientes. "Quod reliquum est, fratres, quæcuque vera, quæcunque honesta, quæcunque justa, quatres, quam æcunque casta, quæcunque amabilia, ques, æcunque bonbilia, ques, quam ingreæ famue bonbilia, ques, quam ingredientæ; si qua virtus, et si qua laus, ea considerate; quæ et didicistis; quæ etiam accepistis et audiistis et vidistis in me, ea facite; et Deus pacis erit vobiscum." [2672] Et Petrus similia dicit in Epistola: "Ut fides vestra et spes sit in Deum, cure animas vestras castas effeceritis in obedientia veritatis;" [2673] quasi filii obedientiæ, non configurati prioribus desideriis, quæ fuerunt in ignorantia; sed secundum eum, qui vocavit vos, sanctum, et ipsi sancti sitis in omni conversatione. Quoniam scriptum est: "Sancti eritis, quoniam ego sanctus sum." [2674] Verumtamen quæ adversus eos, qui cognitionem falso nomine simulant, necessario suscepta est a nobis disputatio; nos longius, quam par sit, abduxit, et omtionem effecit prolixiorem. Unde tertius quoque liber Stromateus eorum, quæ sunt de vera philosophia, commentariorum, hunc finem habeat. __________________________________________________________________ __________________________________________________________________ Elucidations. I. (See p. 381, [55]cap. i.) In his third book, Clement exposes the Basilidians and others who perverted the rule of our Lord, which permissively, but not as of obligation, called some to the self-regimen of a single life, on condition of their possessing the singular gift requisite to the same. True continence, he argues, implies the command of the tongue, and all manner of concupiscence, such as greed of wealth, or luxury in using it. If, by a divine faculty and gift of grace, it enables us to practice temperance, very well; but more is necessary. As to marriage, he states what seems to him to be the truth. We honour celibate chastity, and esteem them blest to whom this is God's gift. We also admire a single marriage, and the dignity which pertains to one marriage only; admitting, nevertheless, that we ought to compassionate others, and to bear one another's burdens, lest any one, when he thinks he stands, should himself also fall. The apostle enjoins, with respect to a second marriage, "If thou art tempted by concupiscence, resort to a lawful wedlock." Our author then proceeds to a castigation of Carpocrates, and his son Epiphanes, an Alexandrian on his father's side, who, though he lived but seventeen years, his mother being a Cephallenian, received divine honours at Sama, where a magnificent temple, with altars and shrines, was erected to him; the Cephallenians celebrating his apotheosis, by a new-moon festival, with sacrifices, libations and hymns, and convivialities. This youth acquired, from his father, a knowledge of Plato's philosophy and of the circle of the sciences. He was the author of the jargon about monads, [2675] of which see Irenæus; and from him comes the heresy of those subsequently known as Carpocratians. He left a book, De Justitia, in which he contends for what he represents as Plato's idea of a community of women in sexual relations. Justly does our author reckon him a destroyer alike of law and Gospel, unworthy even of being classed with decent heretics; and he attributes to his followers all those abominations which had been charged upon the Christians. This illustrates the terrible necessity, which then existed, of drawing a flaming line of demarcation between the Church, and the wolves in sheeps' clothing, who thus dishonoured the name of Christ, by associating such works of the devil with the adoption of a nominal discipleship. It should be mentioned that Mosheim questions the story of Epiphanes. (See his Hist. of the First Three Centuries, vol. i. p. 448.) II. (See p. 383, cap. ii. note 1.) The early disappearance of the Christian agapæ may probably be attributed to the terrible abuse of the word here referred to, by the licentious Carpocratians. The genuine agapæ were of apostolic origin (2 Pet. ii. 13; Jude 12), but were often abused by hypocrites, even under the apostolic eye (1 Corinthians 11:21). In the Gallican Church, a survival or relic of these feasts of charity is seen in the pain béni; and, in the Greek churches. in the antidoron or eulogiæ distributed to non-communicants at the close of the Eucharist, from the loaf out of which the bread of oblation is supposed to have been cut. III. (See p. 383, note 3.) Next, he treats of the Marcionites, who rejected marriage on the ground that the material creation is in itself evil. Promising elsewhere to deal with this general false principle, he refutes Marcion, and with him the Greeks who have condemned the generative law of nature, specifying Heraclitus, Empedocles, the Sibyl, Homer, and others; but he defends Plato against Marcion, who represents him as teaching the depravity of matter. He proceeds to what the dramatists have exhibited of human misery. He shows the error of those who represent the Pythagoreans as on that account denying themselves the intimacies of conjugal society; for he says they practiced this restraint, only after having given themselves a family. He explains the prohibition of the bean, by Pythagoras, on the very ground, that it occasioned sterility in women according to Theophrastus. Clement expounds the true meaning of Christ's words, perverted by those who abstained from marriage not in honour of encraty, but as an insane impeachment of the divine wisdom in the material creation. IV. (See p. 385, note 3.) He refutes the Carpocratians, also, in their slanders against the deacon Nicolas, showing that the Nicolaitans had abused his name and words. Likewise, concerning Matthias, he exposes a similar abuse. He castigates one who seduced a maiden into impurity by an absurd perversion of Scripture, and thoroughly exposes this blasphemous abuse of the apostolic text. He subjoins another refutation of one of those heretics, and allows that some might adopt the opinion of his dupes, if, as the Valentinians would profess, only spiritual communion were concerned. Seeing, however, that these heretics, and the followers of Prodicus, who wrongfully call themselves gnostics, claimed a practical indulgence in all manner of disgusting profligacies, he convicts them by arguments derived from right reason and from the Scriptures, and by human laws as well. Further, he exposes the folly of those who pretended that the less honourable parts of man are not the work of the Creator, and overwhelms their presumption by abundant argument, exploding, at the same time, their corruptions of the sacred text of the Scriptures. V. (See p. 388, note 3.) To relieve himself of a more particular struggle with each individual heresy, he proceeds to reduce them under two heads: (1) Those who teach a reckless mode of life (adiaphoros zen), and (2) those who impiously affect continence. To the first, he opposes the plain propriety and duty of a decorous way of living continently; showing, that as it cannot be denied that there are certain abominable and filthy lusts, which, as such, must be shunned, therefore there is no such thing as living "indifferently" with respect to them. He who lives to the flesh, moreover, is condemned; nor can the likeness and image of God be regained, or eternal life be ensured, save by a strict observance of divine precepts. Further, our author shows that true Christian liberty consists, not, as they vociferate, in self-indulgence, but, on the contrary, is founded in an entire freedom from perturbations of mind and passion, and from all filthy lusts. VI. (See p. 389, note 4.) As to the second class of heretics, he reproves the contemners of God's ordinance, who boast of a false continence, and scorn holy matrimony and the creation of a family. He contends with them by the authority of St. John, and first answers objections of theirs, based on certain apocryphal sayings of Christ to Salome; next, somewhat obscurely, he answers their notions of laws about marriage imposed in the Old Law, and, as they pretend, abrogated in the New; thirdly, he rebukes their perpetual clatter about the uncleanness of conjugal relations; and, fourth, he pulverizes their arguments derived from the fact, that the children of the resurrection "neither marry, nor are given in marriage." Then he gives his attention to another class of heretics boasting that they followed the example of Christ, and presuming to teach that marriage is of the devil. He expounds the exceptional celibacy of the Messiah, by the two natures of the Godman, which need nothing but a reverent statement to expose the fallacy of arguing from His example in this particular, seeing He, alone, of all the sons of men, is thus supreme over all considerations of human nature, pure and simple, as it exists in the sons of Adam. Moreover, He espoused the Church, which is His wife. Clement expounds very wisely those sayings of our Lord which put honour upon voluntary celibacy, where the gift has been imparted, for His better service. And here let it be noted, how continually the heresies of these times seem to turn on this matter of the sexes. It is impossible to cleanse a dirty house, without raising a dust and a bad smell; and heathenism, which had made lust into a religion, and the worship of its gods a school of gross vice, penetrating all classes of society, could not be exorcised, and give place to faith, hope and charity, without this process of conflict, in which Clement distinguishes himself. At the same time, the wisdom of our Lord's precepts and counsels are manifest, in this history. Alike He taught the sanctity and blessedness of marriage and maternity, and the exceptional blessedness of the celibate when received as a gift of God, for a peculiar ministry. Thus heathen morals were rebuked and castigated, womanhood was lifted to a sphere of unwonted honour, and the home was created and sanctified in the purity and chastity of the Christian wife; while yet a celibate chastity was recognised as having a high place in the Christian system. The Lord prescribes to all, whether married or unmarried, a law of discipline and evangelical encraty. The Christian homes of England and America may be pointed out, thank God, as illustrating the divine wisdom; while the degraded monasteries of Italy and Spain and South America, with the horrible history of enforced celibacy in the Latin priesthood, are proofs of the unwisdom of those who imported into the Western churches the very heresies and abortive argumentations which Clement disdains, while he pulverizes them and blows them away, thoroughly purging his floor, and burning up this chaff. VII. (See p. 390, note 16.) Here it is specially important to observe what Clement demonstrates, not only from the teachings of the apostles, of Elijah and Samuel and the Master Himself, but, finally and irrefragably, from the apostolic example. He names St. Peter here as elsewhere, and notes his memorable history as a married man. [2676] He supposes St. Paul himself to have been married; and he instances St. Philip the deacon, and his married daughters, besides giving the right exposition of a passage which Carpocrates had shamefully distorted from its plain significance. VIII. (See p. 391, [56]note 18.) He passes to a demonstration of the superiority of Christian continence over the sort of self-constraint lauded by Stoics and other philosophers. God only can enable man to practice a genuine continence, not merely contending with depraved lusts, but eradicating them. Here follow some interesting examples drawn from the brahmins and fakirs of India; interesting tokens, by the way, of the assaults the Gospel had already made upon their strongholds about the Ganges. IX. (See, p. 392, note 4.) Briefly he explains another text, "Sin shall not have dominion over you," which the heretics wrested from the purpose and intent of St. Paul. He also returns to a passage from the apocryphal Gospel of the Hebrews, and to the pretended conversation of Christ with Salome, treating it, perhaps, with more consideration than it merits. X. (See p. 392, note 11.) But this Gospel of the Hebrews, and another apocryphal Gospel, that of the Egyptians, may be worthy of a few words just here. Jones (On the Canon, vol. i. p. 206) very learnedly maintains that Clement "never saw it," nor used it for any quotation of his own. And, as for a Gospel written in the Hebrew tongue, Clement could not read Hebrew; the single citation he makes out of it, being, probably, at second hand. Greatly to the point is the argument of Lardner, [2677] therefore, who says, as settling the question of the value of these books, "If Clement, who lived at Alexandria, and was so well acquainted with almost all sorts of books, had (but a slight, or) no knowledge at all of them, how obscure must they have been; how little regarded by Catholic Christians." XI. (See p. 393, note 5; also Elucidation xvii. p. 408, infra.) Ingenious is Clement's exposition of that saying of our Lord, "Where two or three are met together in my name," etc. He explodes a monstrous exposition of the text, and ingeniously applies it to the Christian family. The husband and the wife living in chaste matrimony, and the child which God bestows, are three in sweet society, who may claim and enjoy the promise. This reflects great light upon the Christian home, as it rose, like a flower, out of the "Church in the house." Family prayers, the graces before and after meat, the hymn "On lighting the lamps at eventide," and the complines, or prayers at bedtime, are all the products of the divine contract to be with the "two or three" who are met in His name to claim that inconceivably precious promise. Other texts from St. Matthew are explained, in their Catholic verity, by our venerable author. XII. (See p. 394, note 1.) He further expounds the Catholic idea of marriage, and rescues, from heretical adulteration, the precept of Moses (Ex. xix. 15); introducing a lucid parallel, with the Apostolic command, [2678] "Come out from among them, and be separate," etc. He turns the tables on his foul antagonists; showing them that this very law obliges the Catholic Christian to separate himself alike from the abominations of the heathen, and from the depraved heretics who abuse the word of God, and "wrest the Scriptures to their own destruction." This eleventh chapter of the third book abounds in Scriptural citations and expositions, and is to be specially praised for asserting the purity of married life, in connection with the inspired law concerning fasting and abstinence (1 Cor. vii. 3-5), laid down by the reasonably ascetic St. Paul. XIII. (See p. 396, note 5.) The melancholy example of Tatian is next instanced, in his departures from orthodox encraty. Against poor Tatian's garrulity, he proves the sanctity of marriage, alike in the New and the Old Testaments. A curious argument he adduces against the ceremonial washing prescribed by the law (Lev. xv. 18), but not against the same as a dictate of natural instinct. He considers that particular ceremonial law a protest against the polygamy which God tolerated, but never authorized, under Moses; and its abrogation (i.e., by the Synod of Jerusalem), is a testimony that there is no uncleanness, whatever, in the chaste society of the married pair, in Christ. He rescues other texts from the profane uses of the heretics, proving that our duty to abstain from laying up treasures here, merely layouts the care of the poor and needy; and that the saying, that "the children of the kingdom neither marry nor are given in marriage," respects only their estate after the resurrection. So the command about "caring for the things of God," is harmonized with married life. But our author dwells on the apostle's emphatic counsels against second marriages. It is noteworthy how deeply Clement's orthodoxy has rooted itself in the Greek churches, where the clergy must be once married, but are not permitted to marry a second time. A curious objection is met and dismissed. The man who excused himself "because he had married a wife," was a great card for heretical manipulations; but no need of saying that Clement knows how to turn this, also, upon their own hands. XIV. (See p. 398, note 8.) Julius Cassianus (assigned by Lardner to a.d. 190) was an Alexandrian Encratite, of whom, whatever his faults, Clement speaks not without respect. He is quoted with credit in the Stromata (book i. cap. xxi. p. 324), but comes into notice here, as having led off the school of Docetism. But Clement does not treat him as he does the vulgar and licentious errorist. He reproves him for his use of the Gospel according to the Egyptians, incidentally testifying to the Catholic recognition of only four Gospels. He refutes a Platonic idea of Cassian, as to the pre-existence of the soul. Also, he promises a full explanation, elsewhere, of "the coats of skins" (which Cassian seems to have thought the flesh itself), wherewith Adam and Eve were clothed. Lardner refers us to Beausobre for a curious discussion of this matter. Clement refutes a false argument from Christ's hyperbole of hatred to wife and children and family ties, and also gives lucid explanations of passages from Isaiah, Jeremiah, and Ezra, which had been wrested to heretical abuse. In a similar manner, he overthrows what errorists had built upon Job's saying, "who can bring a clean thing out of the unclean;" as also their false teachings on the texts, "In sin hath my mother conceived me," "the fruit of my body for the sin of my soul," and the apostolic instance of the athlete who is "temperate in all things." XV. (See p. 400, [57]cap. xvii. and 401, note 2.) He proclaims the purity of physical generation, because of the parturition of the Blessed Virgin; castigating the docetism of Cassian, who had presumed to speak of the body of Jesus as a phantasm, and the grosser blasphemies of Marcion and Valentinus, equally destructive to the Christ of the Gospel. [2679] He overturns the whims of these latter deceivers, about Adam's society with his wife, and concludes that our Lord's assumption of the flesh of His mother, was a sufficient corroboration of that divine law by which the generations of mankind are continued. XVI. (See p, 402, note 8.) From all which Clement concludes that his two classes of heretics are alike wanderers from Catholic orthodoxy; whether, on the one hand, under divers pretexts glorifying an unreal continence against honourable marriage, or, on the other, persuading themselves as speciously to an unlimited indulgence of their sinful lusts and passions. Once more he quotes the Old Testament and the New, which denounce uncleanness, but not the conjugal relations. He argues with indignation upon those who degrade the estate to which a bishop is called as "the husband of one wife, ruling his own house and children well." Then he reverts to his idea of "the two or three," maintaining that a holy marriage makes the bishop's home "a house of the Lord" (see note 75, p. 1211, ed. Migne). And he concludes the book by repeating his remonstrance against the claim of these heretics to be veritable Gnostics,--a name he will by no means surrender to the enemies of truth. XVII. ([58]On Matt. xviii. 20, p. 393; and, see Elucidation XI, supra.) To the interpretation I have thought preferable, and which I ventured to enlarge, it should be added that our author subjoins others, founded on flesh, soul, and spirit; on vocation, election, and the Gnostic accepting both; and on the Jew and the Gentile, and the Church gathered from each race. Over and over again Clement asserts that a life of chaste wedlock is not to be accounted imperfect. On the celibate in practice, see Le Célibat des Prêtres, par l'abbé Chavard, Genèva, 1874. XVIII. The Commentaria of Le Nourry have been my guide to the brief analysis of these Elucidations, though I have not always allowed the learned Benedictine to dictate an opinion, or to control my sense of our author's argument. __________________________________________________________________ [2675] See vol. i. p. 332, note 4, this series. [2676] See the touching story of St. Peter's words to his wife as she was led to martyrdom (Stromata, book vii. p. 451, Edinburgh Edition). [2677] Works, ii. 252. See, also, the apocryphal collection in this series, hereafter. [2678] 2 Cor. vi. 17. Compare Ex. xxix. 45, and Lev. xxvi. 12. [2679] In using the phrase ecclesia nostra (he kata ten Ekklesian kath' hemas), which I take to refer to the church militant, we encounter a formula which we use differently in our day. __________________________________________________________________ [2440] After much consideration, the Editors have deemed it best to give the whole of this book in Latin. [In the former Book, Clement has shown, not without a decided leaning to chaste celibacy, that marriage is a holy estate, and consistent with the perfect man in Christ. He now enters upon the refutation of the false-Gnostics and their licentious tenets. Professing a stricter rule to begin with, and despising the ordinances of the Creator, their result was the grossest immorality in practice. The melancholy consequences of an enforced celibacy are, here, all foreseen and foreshown; and this Book, though necessarily offensive to our Christian tastes, is most useful as a commentary upon the history of monasticism, and the celibacy of priests, in the Western churches. The resolution of the Edinburgh editors to give this Book to scholars only, in the Latin, is probably wise. I subjoin a succint analysis, in the elucidations.] [2441] Matt. xix. 11, 12. [2442] Matt. xix. 11, 12. [2443] 2 Cor. ix. 13, 15. [2444] Gal. vi. 2. [2445] 2 Cor. x. 12. [2446] 1 Cor. vii. 9. [2447] Vid. Irenæum, lib. i. c. 2, p. 51. [2448] Ex. xx. 13. [2449] Matt. v. 28. [2450] Ex. xx. 17. [2451] Deut. xxii. 22. [2452] [[59]Elucidation II.] [2453] Jude 8-17. [2454] [[60]Elucidation III.] [2455] Rom. vii. 24. [2456] Matt. viii. 22; Luke ix. 60. [2457] Matt. vi. 24; Luke xvi. 13. [2458] [Elucidation IV.] [2459] Matt. v. 24; Luke vi. 30. [2460] Eph. iv. 20-24. [2461] Eph. v. 1-4. [2462] Eph. v. 5-11. [2463] Rom. vi. 16. [2464] Num. xxv. 8; 1 John i. 6, 7. [2465] Matt. v. 20. [2466] Dan. i. 1. [2467] Ps. cxviii. 9. [2468] Jer. x. 2. [2469] Luke xi. 40. [2470] Matt. v. 25.; Luke xii. 58. [2471] Matt. v. 16. [2472] Gen. i. 28, ix. 1. [2473] Gen. i. 29; ix. 2, 3. [2474] Ex. xxi. 24. [2475] Ex. xxii. 1. [2476] Deut. vi. 5. [2477] Deut. xxvii. 15. [2478] Mal. iii. 15. [2479] Jer. xii. 1. [2480] Rom. iii. 8. [2481] Mal. ii. 17. [2482] [[61]Elucidation V.] [2483] 1 Cor. vi. 13, x. 23. [2484] Gal. v. 13. [2485] John iii. 3. [2486] Col. ii. 11. [2487] Col. iii. 4, 10. [2488] 1 John. ii. 4. [2489] [[62]Elucidation VI.] [2490] 1 John ii. 18, 19. [2491] Matt. v. 17. [2492] Matt. xix. 6; Mark. x. 9. [2493] 1 Cor. vii. 14. [2494] Matt. xix. 3; Mark x. 2. [2495] Matt. xxii. 30; Mark xii. 23; Luke xx. 35. [2496] 1 Cor. vi. 13. [2497] Rom. xiv. 17. [2498] Jas. iv. 6; 1 Pet. v. 5. [2499] Matt. xix. 6; Mark x. 9. [2500] Matt. xxiv. 37; Luke xvii. 28. [2501] Luke xviii. 8. [2502] Matt. xxiv. 19; Mark xiii. 17; Luke xxi. 23. [2503] Acts i. 7. [2504] Matt. xix. 11, 12. [2505] Matt. xix. 10, 11. [2506] 1 Tim. iv. 1, 3. [2507] Col. ii. 18, 23. [2508] 1 Cor. vii. 27. [2509] 1 Cor. vii. 2, 5. [2510] Rom. xiv. 3. [2511] Matt. xi. 18, 19. [2512] [[63]Elucidation VII.] [2513] 1 Cor. ix. 5. [2514] [De disconissa primitiva, confer Bunsenium, apud Hippol., vol. iii. p. 41.] [2515] Rom. xiv. 17. [2516] Matt. v. 42. [2517] Matt. xxv. 35, 36. [2518] Matt. xxv. 40. [2519] Prov. xix. 17. [2520] Prov. iii. 27. [2521] Prov. iii. 3. [2522] Prov. x. 4. [2523] Prov. xiii. 8. [2524] Matt. xix. 16; Mark x. 17; Luke xviii. 18. [2525] Prov. xiii. 11. [2526] Prov. xi. 23. [2527] Ps. cxi. 9. [2528] Matt. vi. 19. [2529] Hagg. i. 6. [2530] Luke xii. 16-20. [2531] [[64]Elucidation VIII.] [2532] Matt. vii. 7. [2533] Rom. xiii. 12, 13, 14. [2534] Matt. xix. 12. [2535] Heb. ix. 14. [2536] [[65]Elucidation IX.] [2537] Rom. vi. 14. [2538] Rom. vi. 15. [2539] 2 Cor. v. 10. [2540] 2 Cor. v. 16, 17. [2541] 2 Cor. vi. 14, 15, 16. [2542] 2 Cor. vii. 1. [2543] [[66]Elucidation X.] [2544] Eph. ii. 5. [2545] Rom. v. 12-14. [2546] Gen. iii. 20. [2547] Phil. i. 20-24. [2548] Ps. xlviii. 21. [2549] [[67]Elucidation XI.] [2550] Matt. xviii. 20. [2551] 1 Cor. vii. 7. [2552] [[68]Elucidation XII.] [2553] Ex. xx. 17. [2554] Matt. v. 27, 28. [2555] Deut. xxi. 11, 12, 13. [2556] Ex. xix. 20. [2557] 2 Cor. vi. 16, 17, 18. [2558] 2 Cor. vii. 1. [2559] 2 Cor. xi. 2. [2560] 2 Cor. xi. 3. [2561] 1 Pet. ii. 11, 12, 15, 16. [2562] Rom. vi. 2, 6. [2563] Rom. vi. 13. [2564] Rom. vii. 7. [2565] Rom. vii. 18. [2566] Rom. vii. 17. [2567] Rom. vii. 20, 23, 24. [2568] Rom. viii. 2, 3, 4. [2569] Rom. viii. 10, 11. [2570] Rom. viii. 5, 6, 7, 8, 9, 10, 12, 13, 14, 15. [2571] 1 Cor. vii. 5. [2572] 1 Cor. vii. 24. [2573] Rom. viii. 2. [2574] 1 Cor. vii. 39, 40. [2575] Rom. vii. 4. [2576] 2 Cor. xi. 3. [2577] [[69]Elucidation XIII.] [2578] 1 Cor. vii. 5. [2579] Matt. vi. 24. [2580] Gen. iv. 25. [2581] 1 Cor. vii. 5. [2582] Matt. xix. 6. [2583] Rom. vii. 4. [2584] Rom. vii. 12. [2585] John iii. 6. [2586] 1 Cor. vii. 14. [2587] Rom. vii. 4. [2588] 1 Tim. iv. 1, 2, 3, 4, 5. [2589] Rom. xiv. 21. [2590] 1 Cor. vii. 8. [2591] Rom. xiv. 19. [2592] Sophon. iii. 19. [2593] Matt. vi. 19. [2594] Isa. l. 9. [2595] John vi. 27. [2596] Luke xx. 35. [2597] Luke xx. 34. [2598] Matt. xxiii. 9. [2599] Matt. xxiii. 9. [2600] 1 Cor. vii. 32, 33, 34. [2601] 1 Cor. vi. 18. [2602] Isa. l. 1. [2603] 1 Tim. v. 14, 15. [2604] 1 Tim. iii. 15. [2605] Luke xix. 20. [2606] Ps. vi. 8. [2607] [Elucidation XIV.] [2608] Isa. lvi. 3. [2609] 2 Cor. xi. 3. [2610] Matt. xviii. 11, 12. [2611] Matt. v. 28. [2612] Eph. iv. 24. [2613] Gen. iii. 21. [2614] Phil. iii. 20. [2615] 1 Cor. vii. 1, 2. [2616] 1 Cor. vii. 5. [2617] 1 Cor. vii. 9. [2618] 1 Cor. vii. 3, 5. [2619] Luke xiv. 26. [2620] Ex. xx. 12. [2621] 1 Cor. vii. 33. [2622] 1 Cor. vii. 10, 11. [2623] Isa. lvi. 3, 4, 5. [2624] Isa. lxv. 23. [2625] John xiii. 33. [2626] Gal. iv. 19. [2627] 1 Cor. iv. 15. [2628] Deut. xxiii. 1. [2629] Matt. xix. 12. [2630] Jer. xx. 14. [2631] Jer. xx. 18. [2632] 4 Esdr. v. 35. [2633] Job xiv. 4, 5. [2634] Ps. l. 7. [2635] Mic. vi. 7. [2636] Gen. i. 28. [2637] 1 Cor. xv. 34. Clement reads here eknipsate, "wash," instead of eknepsate, "awake." [2638] Eph. vi. 12. [2639] 1 Cor. ix. 27, 25. [2640] Ps. xlviii. 13, 21. [2641] Jer. v. 8. [2642] Isa. xl. 6, 7, 8. [2643] [[70]Elucidation XV.] [2644] Prov. xiii. 12. [2645] Gen. iii. 5. [2646] Gen. iv. 1. [2647] 1 Cor. xv. 50. [2648] Gal. iii. 3. [2649] Jer. v. 8. [2650] Prov. i. 14. [2651] Prov. i. 15, 16, 17. [2652] Apoc. ix. 10. [2653] Eph. ii. 3. [2654] 1 Cor. v. 7. [2655] Gal. ii. 19, 20. [2656] Matt. x. 5. [2657] Prov. i. 18, 19. [2658] Matt. xxvi. 24. [2659] Matt. xviii. 6 seqq. [2660] Rom. ii. 24. [2661] 1 Cor. v. 11. [2662] 1 Cor. vi. 13. [2663] 1 Cor. vi. 16. [2664] 1 Cor. vii. 5. [2665] 1 Cor. vii. 3. [2666] 1 Cor. vii. 10, 11, 12. [2667] 1 Cor. vii. 14. [2668] 1 Tim. iii. 2, 4; Tit. i. 6. [2669] [[71]Elucidation XVI.] [2670] Tit. i. 15. [2671] 1 Cor. vi. 9, 10, 11. [2672] Phil. iv. 8, 9. [2673] 1 Pet. i. 21, 22. [2674] 1 Pet. i. 14, 15, 16. __________________________________________________________________ The Stromata, or Miscellanies. Book IV. __________________________________________________________________ __________________________________________________________________ Chapter I.--Order of Contents. It will follow, I think, that I should treat of martyrdom, and of who the perfect man is. With these points shall be included what follows in accordance with the demands of the points to be spoken about, and how both bond and free must equally philosophize, whether male or female in sex. And in the sequel, after finishing what is to be said on faith and inquiry, we shall set forth the department of symbols; so that, on cursorily concluding the discourse on ethics, we shall exhibit the advantage which has accrued to the Greeks from the barbarian philosophy. After which sketch, the brief explanation of the Scriptures both against the Greeks and against the Jews will be presented, and whatever points we were unable to embrace in the previous Miscellanies (through having respect necessarily to the multitude of matters), in accordance with the commencement of the poem, purposing to finish them in one commentary. In addition to these points, afterwards on completing the sketch, as far as we can in accordance with what we propose, we must give an account of the physical doctrines of the Greeks and of the barbarians, respecting elementary principles, as far as their opinions have reached us, and argue against the principal views excogitated by the philosophers. It will naturally fall after these, after a cursory view of theology, to discuss the opinions handed down respecting prophecy; so that, having demonstrated that the Scriptures which we believe are valid from their omnipotent authority, we shall be able to go over them consecutively, and to show thence to all the heresies one God and Omnipotent Lord to be truly preached by the law and the prophets, and besides by the blessed Gospel. Many contradictions against the heterodox await us while we attempt, in writing, to do away with the force of the allegations made by them, and to persuade them against their will, proving by the Scriptures themselves. On completing, then, the whole of what we propose in the commentaries, on which, if the Spirit will, we ministering to the urgent need, (for it is exceedingly necessary, before coming to the truth, to embrace what ought to be said by way of preface), shall address ourselves to the true gnostic science of nature, receiving initiation into the minor mysteries before the greater; so that nothing may be in the way of the truly divine declaration of sacred things, the subjects requiring preliminary detail and statement being cleared away, and sketched beforehand. The science of nature, then, or rather observation, as contained in the gnostic tradition according to the rule of the truth, depends on the discussion concerning cosmogony, ascending thence to the department of theology. Whence, then, we shall begin our account of what is handed down, with the creation as related by the prophets, introducing also the tenets of the heterodox, and endeavouring as far as we can to confute them. But it shall be written if God will, and as He inspires; and now we must proceed to what we proposed, and complete the discourse on ethics. __________________________________________________________________ Chapter II.--The Meaning of the Name Stromata or Miscellanies. Let these notes of ours, as we have often said for the sake of those that consult them carelessly and unskilfully, be of varied character--and as the name itself indicates, patched together--passing constantly from one thing to another, and in the series of discussions hinting at one thing and demonstrating another. "For those who seek for gold," says Heraclitus, "dig much earth and find little gold." But those who are of the truly golden race, in mining for what is allied to them, will find the much in little. For the word will find one to understand it. The Miscellanies of notes contribute, then, to the recollection and expression of truth in the case of him who is able to investigate with reason. And you must prosecute, in addition to these, other labours and researches; since, in the case of people who are setting out on a road with which they are unacquainted, it is sufficient merely to point out the direction. After this they must walk and find out the rest for themselves. As, they say, when a certain slave once asked at the oracle what he should do to please his master, the Pythian priestess replied, "You will find if you seek." It is truly a difficult matter, then, as turns out, to find out latent good; since "Before virtue is placed exertion, And long and steep is the way to it, And rough at first; but when the summit is reached, Then is it easy, though difficult [before]." "For narrow," in truth, "and strait is the way" of the Lord. And it is to the "violent that the kingdom of God belongs." [2680] Whence, "Seek, and ye shall find," holding on by the truly royal road, and not deviating. As we might expect, then, the generative power of the seeds of the doctrines comprehended in this treatise is great in small space, as the "universal herbage of the field," [2681] as Scripture saith. Thus the Miscellanies of notes have their proper title, wonderfully like that ancient oblation culled from all sorts of things of which Sophocles writes:-- "For there was a sheep's fleece, and there was a vine, And a libation, and grapes well stored; And there was mixed with it fruit of all kinds, And the fat of the olive, and the most curious Wax-formed work of the yellow bee." Just so our Stromata, according to the husbandman of the comic poet Timocles, produce "figs, olives, dried figs, honey, as from an all-fruitful field;" on account of which exuberance he adds:-- "Thou speakest of a harvest-wreath not of husbandry." For the Athenians were wont to cry:-- "The harvest-wreath bears figs and fat loaves, And honey in a cup, and olive oil to anoint you." We must then often, as in winnowing sieves, shake and toss up this the great mixture of seeds, in order to separate the wheat. __________________________________________________________________ [2680] Matt. vii. 14, xi. 12, vii. 7. [2681] Job v. 25. __________________________________________________________________ Chapter III.--The True Excellence of Man. The most of men have a disposition unstable and heedless, like the nature of storms. "Want of faith has done many good things, and faith evil things." And Epicharmus says, "Don't forget to exercise incredulity; for it is the sinews of the soul." Now, to disbelieve truth brings death, as to believe, life; and again, to believe the lie and to disbelieve the truth hurries to destruction. The same is the case with self-restraint and licentiousness. To restrain one's self from doing good is the work of vice; but to keep from wrong is the beginning of salvation. So the Sabbath, by abstinence from evils, seems to indicate self-restraint. And what, I ask, is it in which man differs from beasts, and the angels of God, on the other hand, are wiser than he? "Thou madest him a little lower than the angels." [2682] For some do not interpret this Scripture of the Lord, although He also bore flesh, but of the perfect man and the gnostic, inferior in comparison with the angels in time, and by reason of the vesture [of the body]. I call then wisdom nothing but science, since life differs not from life. For to live is common to the mortal nature, that is to man, with that to which has been vouchsafed immortality; as also the faculty of contemplation and of self-restraint, one of the two being more excellent. On this ground Pythagoras seems to me to have said that God alone is wise, since also the apostle writes in the Epistle to the Romans, "For the obedience of the faith among all nations, being made known to the only wise God through Jesus Christ;" [2683] and that he himself was a philosopher, on account of his friendship with God. Accordingly it is said, "God talked with Moses as a friend with a friend." [2684] That, then, which is true being clear to God, forthwith generates truth. And the gnostic loves the truth. "Go," it is said, "to the ant, thou sluggard, and be the disciple of the bee;" thus speaks Solomon. [2685] For if there is one function belonging to the peculiar nature of each creature, alike of the ox, and horse, and dog, what shall we say is the peculiar function of man? He is like, it appears to me, the Centaur, a Thessalian figment, compounded of a rational and irrational part, of soul and body. Well, the body tills the ground, and hastes to it; but the soul is raised to God: trained in the true philosophy, it speeds to its kindred above, turning away from the lusts of the body, and besides these, from toil and fear, although we have shown that patience and fear belong to the good man. For if "by the law is the knowledge of sin," [2686] as those allege who disparage the law, and "till the law sin was in the world;" [2687] yet "without the law sin was dead," [2688] we oppose them. For when you take away the cause of fear, sin, you have taken away fear; and much more, punishment, when you have taken away that which gives rise to lust. "For the law is not made for the just man," [2689] says the Scripture. Well, then, says Heraclitus, "They would not have known the name of Justice if these things had not been." And Socrates says, "that the law was not made for the sake of the good." But the cavillers did not know even this, as the apostle says, "that he who loveth his brother worketh not evil;" for this, "Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal; and if there be any other commandment, it is comprehended in the word, Thou shall love thy neighbour as thyself." [2690] So also is it said, "Thou shall love the Lord thy God with all thy heart, and thou shalt love thy neighbour as thyself." [2691] And "if he that loveth his neighbour worketh no evil," and if "every commandment is comprehended in this, the loving our neighbour," the commandments, by menacing with fear, work love, not hatred. Wherefore the law is productive of the emotion of fear. "So that the law is holy," and in truth "spiritual," [2692] according to the apostle. We must, then, as is fit, in investigating the nature of the body and the essence of the soul, apprehend the end of each, and not regard death as an evil. "For when ye were the servants of sin," says the apostle, "ye were free from righteousness. What fruit had ye then in those things in which ye are now ashamed? For the end of those things is death. But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord." [2693] The assertion, then, may be hazarded, that it has been shown that death is the fellowship of the soul in a state of sin with the body; and life the separation from sin. And many are the stakes and ditches of lust which impede us, and the pits of wrath and anger which must be overleaped, and all the machinations we must avoid of those who plot against us,--who would no longer see the knowledge of God "through a glass." "The half of virtue the far-seeing Zeus takes From man, when he reduces him to a state of slavery." As slaves the Scripture views those "under sin" and "sold to sin," the lovers of pleasure and of the body; and beasts rather than men, "those who have become like to cattle, horses, neighing after their neighbours' wives." [2694] The licentious is "the lustful ass," the covetous is the "savage wolf," and the deceiver is "a serpent." The severance, therefore, of the soul from the body, made a life-long study, produces in the philosopher gnostic alacrity, so that he is easily able to bear natural death, which is the dissolution of the chains which bind the soul to the body. "For the world is crucified to me, and I to the world," the [apostle] says; "and now I live, though in the flesh, as having my conversation in heaven." [2695] __________________________________________________________________ [2682] Ps. viii. 5. [2683] Rom. xvi. 26, 27. [2684] Ex. xxxiii. 11. [2685] Prov. vi. 6, 8. [2686] Rom. iii. 20. [2687] Rom. v. 13. [2688] Rom. vii. 6. [2689] 1 Tim. i. 9. [2690] Rom. xiii. 8-10. [2691] Luke x. 27. [2692] Rom. vii. 12, 14. [2693] Rom. vi. 20-23. [2694] Jer. v. 8, etc. [2695] Gal. vi. 14; Phil. iii. 20. __________________________________________________________________ Chapter IV.--The Praises of Martyrdom. Whence, as is reasonable, the gnostic, when galled, obeys easily, and gives up his body to him who asks; and, previously divesting himself of the affections of this carcase, not insulting the tempter, but rather, in my opinion, training him and convincing him,-- "From what honour and what extent of wealth fallen," as says Empedocles, here for the future he walks with mortals. He, in truth, bears witness to himself that he is faithful and loyal towards God; and to the tempter, that he in vain envied him who is faithful through love; and to the Lord, of the inspired persuasion in reference to His doctrine, from which he will not depart through fear of death; further, he confirms also the truth of preaching by his deed, showing that God to whom he hastes is powerful. You will wonder at his love, which he conspicuously shows with thankfulness, in being united to what is allied to him, and besides by his precious blood, shaming the unbelievers. He then avoids denying Christ through fear by reason of the command; nor does he sell his faith in the hope of the gifts prepared, but in love to the Lord he will most gladly depart from this life; perhaps giving thanks both to him who afforded the cause of his departure hence, and to him who laid the plot against him, for receiving an honourable reason which he himself furnished not, for showing what he is, to him by his patience, and to the Lord in love, by which even before his birth he was manifested to the Lord, who knew the martyr's choice. With good courage, then, he goes to the Lord, his friend, for whom he voluntarily gave his body, and, as his judges hoped, his soul, hearing from our Saviour the words of poetry, "Dear brother," by reason of the similarity of his life. We call martyrdom perfection, not because the man comes to the end of his life as others, but because he has exhibited the perfect work of love. And the ancients laud the death of those among the Greeks who died in war, not that they advised people to die a violent death, but because he who ends his life in war is released without the dread of dying, severed from the body without experiencing previous suffering or being enfeebled in his soul, as the people that suffer in diseases. For they depart in a state of effeminacy and desiring to live; and therefore they do not yield up the soul pure, but bearing with it their lusts like weights of lead; all but those who have been conspicuous in virtue. Some die in battle with their lusts, these being in no respect different from what they would have been if they had wasted away by disease. If the confession to God is martyrdom, each soul which has lived purely in the knowledge of God, which has obeyed the commandments, is a witness both by life and word, in whatever way it may be released from the body,--shedding faith as blood along its whole life till its departure. For instance, the Lord says in the Gospel, "Whosoever shall leave father, or mother, or brethren," and so forth, "for the sake of the Gospel and my name," [2696] he is blessed; not indicating simple martyrdom, but the gnostic martyrdom, as of the man who has conducted himself according to the rule of the Gospel, in love to the Lord (for the knowledge of the Name and the understanding of the Gospel point out the gnosis, but not the bare appellation), so as to leave his worldly kindred, and wealth, and every possession, in order to lead a life free from passion. "Mother" figuratively means country and sustenance; "fathers" are the laws of civil polity: which must be contemned thankfully by the high-souled just man; for the sake of being the friend of God, and of obtaining the right hand in the holy place, as the Apostles have done. Then Heraclitus says, "Gods and men honour those slain in battle;" and Plato in the fifth book of the Republic writes, "Of those who die in military service, whoever dies after winning renown, shall we not say that he is chief of the golden race? Most assuredly." But the golden race is with the gods, who are in heaven, in the fixed sphere, who chiefly hold command in the providence exercised towards men. Now some of the heretics who have misunderstood the Lord, have at once an impious and cowardly love of life; saying that the true martyrdom is the knowledge of the only true God (which we also admit), and that the man is a self-murderer and a suicide who makes confession by death; and adducing other similar sophisms of cowardice. To these we shall reply at the proper time; for they differ with us in regard to first principles. Now we, too, say that those who have rushed on death (for there are some, not belonging to us, but sharing the name merely, who are in haste to give themselves up, the poor wretches dying through hatred to the Creator [2697] )--these, we say, banish themselves without being martyrs, even though they are punished publicly. For they do not preserve the characteristic mark of believing martyrdom, inasmuch as they have not known the only true God, but give themselves up to a vain death, as the Gymnosophists of the Indians to useless fire. But since these falsely named [2698] calumniate the body, let them learn that the harmonious mechanism of the body contributes to the understanding which leads to goodness of nature. Wherefore in the third book of the Republic, Plato, whom they appeal to loudly as an authority that disparages generation, says, "that for the sake of harmony of soul, care must be taken for the body," by which, he who announces the proclamation of the truth, finds it possible to live, and to live well. For it is by the path of life and health that we learn gnosis. But is he who cannot advance to the height without being occupied with necessary things, and through them doing what tends to knowledge, not to choose to live well? In living, then, living well is secured. And he who in the body has devoted himself to a good life, is being sent on to the state of immortality. __________________________________________________________________ [2696] Matt. xix. 29. [2697] Demiurgus. [2698] [hoi pseudonumoi, i.e., the gnostic heretics. Clement does not approve of the surrender of a good name to false pretenders.] __________________________________________________________________ Chapter V.--On Contempt for Pain, Poverty, and Other External Things. Fit objects for admiration are the Stoics, who say that the soul is not affected by the body, either to vice by disease, or to virtue by health; but both these things, they say, are indifferent. And indeed Job, through exceeding continence, and excellence of faith, when from rich he became poor, from being held in honour dishonoured, from being comely unsightly, and sick from being healthy, is depicted as a good example, putting the Tempter to shame, blessing his Creator; bearing what came second, as the first, and most clearly teaching that it is possible for the gnostic to make an excellent use of all circumstances. And that ancient achievements are proposed as images for our correction, the apostle shows, when he says, "So that my bonds in Christ are become manifest in all the palace, and to all the rest; and several of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word of God without fear," [2699] --since martyrs' testimonies are examples of conversion gloriously sanctified. "For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation." [2700] When pain is present, the soul appears to decline from it, and to deem release from present pain a precious thing. At that moment it slackens from studies, when the other virtues also are neglected. And yet we do not say that it is virtue itself which suffers, for virtue is not affected by disease. But he who is partaker of both, of virtue and the disease, is afflicted by the pressure of the latter; and if he who has not yet attained the habit of self-command be not a high-souled man, he is distraught; and the inability to endure it is found equivalent to fleeing from it. The same holds good also in the case of poverty. For it compels the soul to desist from necessary things, I mean contemplation and from pure sinlessness, forcing him, who has not wholly dedicated himself to God in love, to occupy himself about provisions; as, again, health and abundance of necessaries keep the soul free and unimpeded, and capable of making a good use of what is at hand. "For," says the apostle, "such shall have trouble in the flesh. But I spare you. For I would have you without anxiety, in order to decorum and assiduity for the Lord, without distraction." [2701] These things, then, are to be abstained from, not for their own sakes, but for the sake of the body; and care for the body is exercised for the sake of the soul, to which it has reference. For on this account it is necessary for the man who lives as a gnostic to know what is suitable. Since the fact that pleasure is not a good thing is admitted from the fact that certain pleasures are evil, by this reason good appears evil, and evil good. And then, if we choose some pleasures and shun others, it is not every pleasure that is a good thing. Similarly, also, the same rule holds with pains, some of which we endure, and others we shun. But choice and avoidance are exercised according to knowledge; so that it is not pleasure that is the good thing, but knowledge by which we shall choose a pleasure at a certain time, and of a certain kind. Now the martyr chooses the pleasure that exists in prospect through the present pain. If pain is conceived as existing in thirst, and pleasure in drinking, the pain that has preceded becomes the efficient cause of pleasure. But evil cannot be the efficient cause of good. Neither, then, is the one thing nor the other evil. Simonides accordingly (as also Aristotle) writes, "that to be in good health is the best thing, and the second best thing is to be handsome, and the third best thing is to be rich without cheating." And Theognis of Megara says:-- "You must, to escape poverty, throw Yourself, O Cyrnus, down from The steep rocks into the deep sea." On the other hand, Antiphanes, the comic poet, says, "Plutus (Wealth), when it has taken hold of those who see better than others, makes them blind." Now by the poets he is proclaimed as blind from his birth:-- "And brought him forth blind who saw not the sun." Says the Chalcidian Euphorion:-- "Riches, then, and extravagant luxuries, Were for men the worst training for manliness." Wrote Euripides in Alexander:-- "And it is said, Penury has attained wisdom through misfortune; But much wealth will capture not Sparta alone, but every city." "It is not then the only coin that mortals have, that which is white silver or golden, but virtue too," as Sophocles says. Chapter VI.--Some Points in the Beatitudes. Our holy Saviour applied poverty and riches, and the like, both to spiritual things and objects of sense. For when He said, "Blessed are they that are persecuted for righteousness' sake," [2702] He clearly taught us in every circumstance to seek for the martyr who, if poor for righteousness' sake, witnesses that the righteousness which he loves is a good thing; and if he "hunger and thirst for righteousness' sake," testifies that righteousness is the best thing. Likewise he, that weeps and mourns for righteousness' sake, testifies to the best law that it is beautiful. As, then, "those that are persecuted," so also "those that hunger and thirst" for righteousness' sake, are called "blessed" by Him who approves of the true desire, which not even famine can put a stop to. And if "they hunger after righteousness itself," they are blessed. "And blessed are the poor," whether "in spirit" or in circumstance"--that is, if for righteousness' sake. It is not the poor simply, but those that have wished to become poor for righteousness' sake, that He pronounces blessed--those who have despised the honours of this world in order to attain "the good;" likewise also those who, through chastity, have become comely in person and character, and those who are of noble birth, and honourable, having through righteousness attained to adoption, and therefore "have received power to become the sons of God," [2703] and "to tread on serpents and scorpions," and to rule over demons and "the host of the adversary." [2704] And, in fine, the Lord's discipline [2705] draws the soul away gladly from the body, even if it wrench itself away in its removal. "For he that loveth his life shall lose it, and he that loseth his life shall find it," [2706] if we only join that which is mortal of us with the immortality of God. It is the will of God [that we should attain] the knowledge of God, which is the communication of immortality. He therefore, who, in accordance with the word of repentance, knows his life to be sinful will lose it--losing it from sin, from which it is wrenched; but losing it, will find it, according to the obedience which lives again to faith, but dies to sin. This, then, is what it is "to find one's life," "to know one's self." The conversion, however, which leads to divine things, the Stoics say, is affected by a change, the soul being changed to wisdom. And Plato: "On the soul taking a turn to what is better, and a change from a kind of nocturnal day." Now the philosophers also allow the good man an exit from life in accordance with reason, in the case of one depriving him of active exertion, so that the hope of action is no longer left him. And the judge who compels us to deny Him whom we love, I regard as showing who is and who is not the friend of God. In that case there is not left ground for even examining what one prefers--the menaces of man or the love of God. And abstinence from vicious acts is found, somehow, [to result in] the diminution and extinction of vicious propensities, their energy being destroyed by inaction. And this is the import of "Sell what thou hast, and give to the poor, and come, follow Me" [2707] --that is, follow what is said by the Lord. Some say that by what "thou hast" He designated the things in the soul, of a nature not akin to it, though how these are bestowed on the poor they are not able to say. For God dispenses to all according to desert, His distribution being righteous. Despising, therefore, the possessions which God apportions to thee in thy magnificence, comply with what is spoken by me; haste to the ascent of the Spirit, being not only justified by abstinence from what is evil, but in addition also perfected, by Christlike beneficence. [2708] In this instance He convicted the man, who boasted that he had fulfilled the injunctions of the law, of not loving his neighbour; and it is by beneficence that the love which, according to the gnostic ascending scale, is Lord of the Sabbath, proclaims itself. [2709] We must then, according to my view, have recourse to the word of salvation neither from fear of punishment nor promise of a gift, but on account of the good itself. Such, as do so, stand on the right hand of the sanctuary; but those who think that by the gift of what is perishable they shall receive in exchange what belongs to immortality are in the parable of the two brothers called "hirelings." And is there not some light thrown here on the expression "in the likeness and image," in the fact that some live according to the likeness of Christ, while those who stand on the left hand live according to their image? There are then two things proceeding from the truth, one root lying beneath both,--the choice being, however, not equal, or rather the difference that is in the choice not being equal. To choose by way of imitation differs, as appears to me, from the choice of him who chooses according to knowledge, as that which is set on fire differs from that which is illuminated. Israel, then, is the light of the likeness which is according to the Scripture. But the image is another thing. What means the parable of Lazarus, by showing the image of the rich and poor? And what the saying, "No man can serve two masters, God and Mammon?"--the Lord so terming the love of money. For instance, the covetous, who were invited, responded not to the invitation to the supper, not because of their possessing property, but of their inordinate affection to what they possessed. "The foxes," then, have holes. He called those evil and earthly men who are occupied about the wealth which is mined and dug from the ground, foxes. Thus also, in reference to Herod: "Go, tell that fox, Behold, I cast out devils, and perform cures to-day and to-morrow, and the third day I shall be perfected." [2710] For He applied the name "fowls of the air" to those who were distinct from the other birds--those really pure, those that have the power of flying to the knowledge of the heavenly Word. For not riches only, but also honour, and marriage, and poverty, have ten thousand cares for him who is unfit for them. [2711] And those cares He indicated in the parable of the fourfold seed, when He said that "the seed of the word which fell unto the thorns" and hedges was choked by them, and could not bring forth fruit. It is therefore necessary to learn how to make use of every occurrence, so as by a good life, according to knowledge, to be trained for the state of eternal life. For it said, "I saw the wicked exalted and towering as the cedars of Lebanon; and I passed," says the Scripture, "and, lo, he was not; and I sought him, and his place was not found. Keep innocence, and look on uprightness: for there is a remnant to the man of peace." [2712] Such will he be who believes unfeignedly with his whole heart, and is tranquil in his whole soul. "For the different people honour me with their lips, but their heart is far from the Lord." [2713] "They bless with their mouth, but they curse in their heart." [2714] "They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, and they were not faithful to His covenant." Wherefore "let the false lips become speechless, and let the Lord destroy the boastful tongue: those who say, We shall magnify our tongue, and our lips are our own; who is Lord over us? For the affliction of the poor and the groaning of the needy now will I arise, saith the Lord; I will set him in safety; I will speak out in his case." [2715] For it is to the humble that Christ belongs, who do not exalt themselves against His flock. "Lay not up for yourselves, therefore, treasures on the earth, where moth and rust destroy, and thieves break through and steal," [2716] says the Lord, in reproach perchance of the covetous, and perchance also of those who are simply anxious and full of cares, and those too who indulge their bodies. For amours, and diseases, and evil thoughts "break through" the mind and the whole man. But our true "treasure" is where what is allied to our mind is, since it bestows the communicative power of righteousness, showing that we must assign to the habit of our old conversation what we have acquired by it, and have recourse to God, beseeching mercy. He is, in truth, "the bag that waxeth not old," the provisions of eternal life, "the treasure that faileth not in heaven." [2717] "For I will have mercy on whom I will have mercy," [2718] saith the Lord. And they say those things to those who wish to be poor for righteousness' sake. For they have heard in the commandment that "the broad and wide way leadeth to destruction, and many there are who go in by it." [2719] It is not of anything else that the assertion is made, but of profligacy, and love of women, and love of glory, and ambition, and similar passions. For so He says, "Fool, this night shall thy soul be required of thee; and whose shall those things be which thou hast prepared?" [2720] And the commandment is expressed in these very words, "Take heed, therefore, of covetousness. For a man's life does not consist in the abundance of those things which he possesses. For what shall it profit a man, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" [2721] "Wherefore I say, Take no thought for your life, what ye shall eat; neither for your body, what ye shall put on. For your life is more than meat, and your body than raiment." [2722] And again, "For your Father knoweth that ye have need of all these things." "But seek first the kingdom of heaven, and its righteousness," for these are the great things, and the things which are small and appertain to this life "shall be added to you." [2723] Does He not plainly then exhort us to follow the gnostic life, and enjoin us to seek the truth in word and deed? Therefore Christ, who trains the soul, reckons one rich, not by his gifts, but by his choice. It is said, therefore, that Zaccheus, or, according to some, Matthew, the chief of the publicans, on hearing that the Lord had deigned to come to him, said, "Lord, and if I have taken anything by false accusation, I restore him fourfold;" on which the Saviour said, "The Son of man, on coming to-day, has found that which was lost." [2724] Again, on seeing the rich cast into the treasury according to their wealth, and the widow two mites, He said "that the widow had cast in more than they all," for "they had contributed of their abundance, but she of her destitution." And because He brought all things to bear on the discipline of the soul, He said, "Blessed are the meek: for they shall inherit the earth." [2725] And the meek are those who have quelled the battle of unbelief in the soul, the battle of wrath, and lust, and the other forms that are subject to them. And He praises those meek by choice, not by necessity. For there are with the Lord both rewards and "many mansions," corresponding to men's lives. "Whosoever shall receive," says He, "a prophet in the name of a prophet, shall receive a prophet's reward; and whosoever shall receive a righteous man in the name of a righteous man, shall receive a righteous man's reward; and whoso shall receive one of the least of these my disciples, shall not lose his reward." [2726] And again, the differences of virtue according to merit, and the noble rewards, He indicated by the hours unequal in number; and in addition, by the equal reward given to each of the labourers--that is, salvation, which is meant by the penny--He indicated the equality of justice; and the difference of those called He intimated, by those who worked for unequal portions of time. They shall work, therefore, in accordance with the appropriate mansions of which they have been deemed worthy as rewards, being fellow-workers in the ineffable administration and service. [2727] "Those, then," says Plato, "who seem called to a holy life, are those who, freed and released from those earthly localities as from prisons, have reached the pure dwelling-place on high." In clearer terms again he expresses the same thing: "Those who by philosophy have been sufficiently purged from those things, live without bodies entirely for all time. Although they are enveloped in certain shapes; in the case of some, of air, and others, of fire." He adds further: "And they reach abodes fairer than those, which it is not easy, nor is there sufficient time now to describe." Whence with reason, "blessed are they that mourn: for they shall be comforted;" [2728] for they who have repented of their former evil life shall attain to "the calling" (klesin), for this is the meaning of being comforted (paraklethenai). And there are two styles of penitents. [2729] That which is more common is fear on account of what is done; but the other which is more special, the shame which the spirit feels in itself arising from conscience. Whether then, here or elsewhere (for no place is devoid of the beneficence of God), He again says, "Blessed are the merciful: for they shall obtain mercy." And mercy is not, as some of the philosophers have imagined, pain on account of others' calamities, but rather something good, as the prophets say. For it is said, "I will have mercy, and not sacrifice." [2730] And He [2731] means by the merciful, not only those who do acts of mercy, but those who wish to do them, though they be not able; who do as far as purpose is concerned. For sometimes we wish by the gift of money or by personal effort to do mercy, as to assist one in want, or help one who is sick, or stand by one who is in any emergency; and are not able either from poverty, or disease, or old age (for this also is natural disease), to carry out our purpose, in reference to the things to which we are impelled, being unable to conduct them to the end we wished. Those, who have entertained the wish whose purpose is equal, share in the same honour with those who have the ability, although others have the advantage in point of resources. [2732] And since there are two paths of reaching the perfection of salvation, works and knowledge, He called the "pure in heart blessed, for they shall see God." [2733] And if we really look to the truth of the matter, knowledge is the purification of the leading faculty of the soul, and is a good activity. Some things accordingly are good in themselves, and others by participation in what is good, as we say good actions are good. But without things intermediate which hold the place of material, neither good nor bad actions are constituted, such I mean as life, and health, and other necessary things or circumstantials. Pure then as respects corporeal lusts, and pure in respect of holy thoughts, he means those are, who attain to the knowledge of God, when the chief faculty of the soul has nothing spurious to stand in the way of its power. When, therefore, he who partakes gnostically of this holy quality devotes himself to contemplation, communing in purity with the divine, he enters more nearly into the state of impassible identity, so as no longer to have science and possess knowledge, but to be science and knowledge. "Blessed, then, are the peacemakers," [2734] who have subdued and tamed the law which wars against the disposition of the mind, the menaces of anger, and the baits of lust, and the other passions which war against the reason; who, having lived in the knowledge both of good works and true reason, shall be reinstated in adoption, which is dearer. It follows that the perfect peacemaking is that which keeps unchanged in all circumstances what is peaceful; calls Providence holy and good; and has its being in the knowledge of divine and human affairs, by which it deems the opposites that are in the world to be the fairest harmony of creation. They also are peacemakers, who teach those who war against the stratagems of sin to have recourse to faith and peace. And it is the sum of all virtue, in my opinion, when the Lord teaches us that for love to God we must gnostically despise death. "Blessed are they," says He, "who are persecuted for righteousness' sake, for they shall be called the sons of God;" [2735] or, as some of those who transpose the Gospels [2736] say, "Blessed are they who are persecuted by righteousness, for they shall be perfect." And, "Blessed are they who are persecuted for my sake; for they shall have a place where they shall not be persecuted." And, "Blessed are ye when men shall hate you, when they shall separate you, when they shall cast out your name as evil, for the Son of man's sake;" [2737] if we do not detest our persecutors, and undergo punishments at their hands, not hating them under the idea that we have been put to trial more tardily than we looked for; but knowing this also, that every instance of trial is an occasion for testifying. __________________________________________________________________ [2699] Phil. i. 13, 14. [2700] Rom. xv. 4. [2701] 1 Cor. vii. 28, 32, 35. [2702] Matt. v. 10. [2703] John. i. 12. [2704] Luke x. 19. [2705] [Canons Apostolical (so called), li. liii. But see [72]Elucidation I.] [2706] [Matt. x. 39; John xii. 25. S.] [2707] Matt. xix. 21. [2708] kuriake eupoiia [2709] [If love, exerting itself in doing good, overruled the letter of the Sabbatic law, rise to this supremacy of love, which is, of itself, "the fulfilling of the law."] [2710] Luke xiii. 32. [2711] [He regards the estate of marriage and the estate of poverty, as gifts redounding to the benefit of those who accept them as such, and adapt themselves to the same, as stewards.] [2712] Ps. xxxvii. 35-37. [2713] Isa. xxix. 13 (ho eteros inserted). [2714] Ps. lxii. 4. [2715] Ps. xii. 3-5. [2716] Matt. vi. 19. [2717] Luke xii. 33. [2718] Rom. ix. 15. [2719] Matt. vii. 13. [2720] Luke xii. 20. [2721] Matt. xvi. 26. [2722] Matt. vi. 31; Luke xii. 22, 23. [2723] Matt. vi. 32, 33; Luke xii. 30, 31. [2724] Luke xix. 8, 9, 10. [2725] Matt. v. 5. [2726] Matt. x. 41, 42. [2727] Translated as completed, and amended by Heinsius. In the text it is plainly mutilated and corrupt. [2728] Matt. v. 4. [2729] [Clement describes the attrition of the schoolmen (which they say suffices) with the contrition exacted by the Gospel. He knows nothing but the latter, as having promise of the Comforter.] [2730] Hos. vi. 6; Matt. ix. 13, xii. 7. [2731] [Matt. v. 7. S.] [2732] [A cheering comment on the widow's mites, and the apostolic principle of 2 Cor. viii. 12.] [2733] [Matt. v. 8. S.] [2734] [Matt. v. 9. S]. [2735] Matt. v. 10. [2736] [Note that thus in the second century there were those (scholiasts) who interlined and transposed the Gospels, in mss.] [2737] Luke vi. 22. __________________________________________________________________ Chapter VII.--The Blessedness of the Martyr. Then he who has lied and shown himself unfaithful, and revolted to the devil's army, in what evil do we think him to be? He belies, therefore, the Lord, or rather he is cheated of his own hope who believes not God; and he believes not who does not what He has commanded. And what? Does not he, who denies the Lord, deny himself? For does he not rob his Master of His authority, who deprives himself of his relation to Him? He, then, who denies the Saviour, denies life; for "the light was life." [2738] He does not term those men of little faith, but faithless and hypocrites, [2739] who have the name inscribed on them, but deny that they are really believers. But the faithful is called both servant and friend. So that if one loves himself, he loves the Lord, and confesses to salvation that he may save his soul. Though you die for your neighbour out of love, and regard the Saviour as our neighbour (for God who saves is said to be nigh in respect to what is saved); you do so, choosing death on account of life, and suffering for your own sake rather than his. And is it not for this that he is called brother? he who, suffering out of love to God, suffered for his own salvation; while he, on the other hand, who dies for his own salvation, endures for love to the Lord. For he being life, in what he suffered wished to suffer that we might live by his suffering. "Why call ye me Lord, Lord," He says, "and do not the things which I say?" [2740] For "the people that loveth with their lips, but have their heart far away from the Lord," [2741] is another people, and trust in another, and have willingly sold themselves to another; but those who perform the commandments of the Lord, in every action "testify," by doing what He wishes, and consistently naming the Lord's name; and "testifying" by deed to Him in whom they trust, that they are those "who have crucified the flesh, with the affections and lusts." "If we live in the Spirit, let us also walk in the Spirit." [2742] "He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting." [2743] But to those miserable men, witness to the Lord by blood seems a most violent death, not knowing that such a gate of death is the beginning of the true life; and they will understand neither the honours after death, which belong to those who have lived holily, nor the punishments of those who have lived unrighteously and impurely. [2744] I do not say only from our Scriptures (for almost all the commandments indicate them); but they will not even hear their own discourses. For the Pythagorean Theano writes, "Life were indeed a feast to the wicked, who, having done evil, then die; were not the soul immortal, death would be a godsend." And Plato in the Phædo, "For if death were release from everything," and so forth. We are not then to think according to the Telephus of Æschylus, "that a single path leads to Hades." The ways are many, and the sins that lead thither. Such deeply erring ones as the unfaithful are, Aristophanes properly makes the subjects of comedy. "Come," he says, "ye men of obscure life, ye that are like the race of leaves, feeble, wax figures, shadowy tribes, evanescent, fleeting, ephemeral." And Epicharmus, "This nature of men is inflated skins." And the Saviour has said to us, "The spirit is willing, but the flesh is weak." [2745] "Because the carnal mind is enmity against God," explains the apostle: "for it is not subject to the law of God, neither indeed, can be. And they that are in the flesh cannot please God." And in further explanation continues, that no one may, like Marcion [2746] regard the creature as evil. "But if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness." And again: "For if ye live after the flesh, ye shall die. For I reckon that the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. If we suffer with Him, that we also may be glorified together as joint-heirs of Christ. And we know that all things work together for good to them that love God, to them that are called according to the purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. And whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified." [2747] You see that martyrdom for love's sake is taught. And should you wish to be a martyr for the recompense of advantages, you shall hear again. "For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it." [2748] "But if we also suffer for righteousness' sake," says Peter, "blessed are we. Be not afraid of their fear, neither be troubled. But sanctify the Lord God in your hearts: and be ready always to give an answer to him that asks a reason of the hope that is in you, but with meekness and fear, having a good conscience; so that in reference to that for which you are spoken against, they may be ashamed who calumniate your good conversation in Christ. For it is better to suffer for well-doing, if the will of God, than for evil-doing." But if one should captiously say, And how is it possible for feeble flesh to resist the energies and spirits of the Powers? [2749] well, let him know this, that, confiding in the Almighty and the Lord, we war against the principalities of darkness, and against death. "Whilst thou art yet speaking," He says, "Lo, here am I." See the invincible Helper who shields us. "Think it not strange, therefore, concerning the burning sent for your trial, as though some strange thing happened to you; But, as you are partaken in the sufferings of Christ, rejoice; that at the revelation of His glory ye may rejoice exultant. If ye be reproached in the name of Christ, happy are ye; for the Spirit of glory and of God resteth on you." [2750] As it is written, "Because for Thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors, through Him that loved us." [2751] "What you wish to ascertain from my mind, You shall not ascertain, not were you to apply Horrid saws from the crown of my head to the soles of my feet, Not were you to load me with chains," says a woman acting manfully in the tragedy. And Antigone, contemning the proclamation of Creon, says boldly:-- "It was not Zeus who uttered this proclamation." But it is God that makes proclamation to us, and He must be believed. "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. Wherefore the Scripture saith, "Whosoever believeth on Him shall not be put to shame." [2752] Accordingly Simonides justly writes, "It is said that virtue dwells among all but inaccessible rocks, but that she speedily traverses a pure place. Nor is she visible to the eyes of all mortals. He who is not penetrated by heart-vexing sweat will not scale the summit of manliness." And Pindar says:-- "But the anxious thoughts of youths, revolving with toils, Will find glory: and in time their deeds Will in resplendent ether splendid shine." Æschylus, too, having grasped this thought, says:-- "To him who toils is due, As product of his toil, glory from the gods." "For great Fates attain great destinies," according to Heraclitus:-- "And what slave is there, who is careless of death?" "For God hath not given us the spirit of bondage again to fear; but of power, and love, and of a sound mind. Be not therefore ashamed of the testimony of our Lord, or of me his prisoner," he writes to Timothy. [2753] Such shall he be "who cleaves to that which is good," according to the apostle, [2754] "who hates evil, having love unfeigned; for he that loveth another fulfilleth the law." [2755] If, then, this God, to whom we bear witness, be as He is, the God of hope, we acknowledge our hope, speeding on to hope, "saturated with goodness, filled with all knowledge." [2756] The Indian sages say to Alexander of Macedon: "You transport men's bodies from place to place. But you shall not force our souls to do what we do not wish. Fire is to men the greatest torture, this we despise." Hence Heraclitus preferred one thing, glory, to all else; and professes "that he allows the crowd to stuff themselves to satiety like cattle." "For on account of the body are many toils, For it we have invented a roofed house, And discovered how to dig up silver, and sow the land, And all the rest which we know by names." To the multitude, then, this vain labour is desirable. But to us the apostle says, "Now we know this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin." [2757] Does not the apostle then plainly add the following, to show the contempt for faith in the case of the multitude? "For I think that God hath set forth us the apostles last, as appointed to death: we are made a spectacle to the world, and to angels, and to men. Up to this present hour we both hunger, and thirst, and are naked, and are beaten, and are feeble, and labour, working with our hands. Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are become as it were the offscourings of the world." [2758] Such also are the words of Plato in the Republic: [2759] "The just man, though stretched on the rack, though his eyes are dug out, will be happy." The Gnostic will never then have the chief end placed in life, but in being always happy and blessed, and a kingly friend of God. Although visited with ignominy and exile, and confiscation, and above all, death, he will never be wrenched from his freedom, and signal love to God. "The charity which bears all things, endures all things," [2760] is assured that Divine Providence orders all things well. "I exhort you," therefore it is said, "Be followers of me." The first step to salvation [2761] is the instruction accompanied with fear, in consequence of which we abstain from what is wrong; and the second is hope, by reason of which we desire the best things; but love, as is fitting, perfects, by training now according to knowledge. For the Greeks, I know not how, attributing events to unreasoning necessity, own that they yield to them unwillingly. Accordingly Euripides says:-- "What I declare, receive from me, madam: No mortal exists who has not toil; He buries children, and begets others, And he himself dies. And thus mortals are afflicted." Then he adds:-- "We must bear those things which are inevitable according to nature, and go through them: Not one of the things which are necessary is formidable for mortals." And for those who are aiming at perfection there is proposed the rational gnosis, the foundation of which is "the sacred Triad." "Faith, hope, love; but the greatest of these is love." [2762] Truly, "all things are lawful, but all things are not expedient," says the apostle: "all things are lawful for me, but all things edify not." [2763] And, "Let no one seek his own advantage, but also that of his neighbour," [2764] so as to be able at once to do and to teach, building and building up. For that "the earth is the Lord's, and the fulness thereof," is admitted; but the conscience of the weak is supported. "Conscience, I say, not his own, but that of the other; for why is my liberty judged of by another conscience? For if I by grace am partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." [2765] "For though we walk in the flesh, we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God to the demolition of fortifications, demolishing thoughts, and every high thing which exalteth itself against the knowledge of Christ." [2766] Equipped with these weapons, the Gnostic says: O Lord, give opportunity, and receive demonstration; let this dread event pass; I contemn dangers for the love I bear to Thee. "Because alone of human things Virtue receives not a recompense from without, But has itself as the reward of its toils." "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness, meekness, long-suffering. And above all these, love, which is the bond of perfection. And let the peace of God reign in your hearts, to which also ye are called in one body; and be thankful," [2767] ye who, while still in the body, like the just men of old, enjoy impassibility and tranquillity of soul. __________________________________________________________________ [2738] John i. 4. [2739] Matt. vi. 30. [2740] Luke vi. 46. [2741] Isa. xxix. 15. [2742] Gal. v. 24, 25. [2743] Gal. vi. 8. [2744] [This is important testimony as to the primitive understanding of the awards of a future life.] [2745] Matt. xxvi. 41. [2746] [See book iii., cap iii., supra.] [2747] Rom. viii. 7, 8, 10, 13, 17, 18, 28, 29, 30. [2748] Rom. vii. 24, 25. [2749] In allusion to Eph. vi. 12. [2750] 1 Pet. iv. 12, 13, 14. [2751] Rom. viii. 36, 37. [2752] Rom. x. 10, 11. [2753] 2 Tim. i. 7, 8; Rom. viii. 15. [2754] Rom. xii. 9. [2755] Rom. xiii. 8. [2756] Instead of megistoi, read from Rom. xv. 13, 14, mestoi. [2757] Rom. vi. 6. [2758] 1 Cor. iv. 9, 11, 12, 13. [2759] [ii. 5. Compare Cicero's Rep., iii. 17.] [2760] 1 Cor. xiii. 7. [2761] For somatos read oterias. [2762] 1 Cor. xiii. 13. [Not without allusion to the grand Triad, however. p. 101, this volume.] [2763] 1 Cor. x. 23. [2764] 1 Cor. x. 24. [2765] 1 Cor. x. 26, 28, 29, 30, 31. [2766] 2 Cor. x. 3, 4, 5. [2767] Col. iii. 12, 14, 15. __________________________________________________________________ Chapter VIII.--Women as Well as Men, Slaves as Well as Freemen, Candidates for the Martyr's Crown. Since, then, not only the Æsopians, and Macedonians, and the Lacedæmonians endured when subjected to torture, as Eratosthenes says in his work, On Things Good and Evil; but also Zeno of Elea, when subjected to compulsion to divulge a secret, held out against the tortures, and confessed nothing; who, when expiring, bit out his tongue and spat it at the tyrant, whom some term Nearchus, and some Demulus. Theodotus the Pythagorean acted also similarly, and Paulus the friend of Lacydes, as Timotheus of Pergamus says in his work on The Fortitude of Philosophers, and Achaicus in The Ethics. Posthumus also, the Roman, when captured by Peucetion, did not divulge a single secret; but putting his hand on the fire, held it to it as if to a piece of brass, without moving a muscle of his face. I omit the case of Anaxarchus, who exclaimed, "Pound away at the sack which holds Anaxarchus, for it is not Anaxarchus you are pounding," when by the tyrant's orders he was being pounded with iron pestles. Neither, then, the hope of happiness nor the love of God takes what befalls ill, but remains free, although thrown among the wildest beasts or into the all-devouring fire; though racked with a tyrant's tortures. Depending as it does on the divine favour, it ascends aloft unenslaved, surrendering the body to those who can touch it alone. A barbarous nation, not cumbered with philosophy, select, it is said, annually an ambassador to the hero Zamolxis. Zamolxis was one of the disciples of Pythagoras. The one, then, who is judged of the most sterling worth is put to death, to the distress of those who have practiced philosophy, but have not been selected, at being reckoned unworthy of a happy service. So the Church is full of those, as well chaste women as men, who all their life have contemplated the death which rouses up to Christ. [2768] For the individual whose life is framed as ours is, may philosophize without Learning, whether barbarian, whether Greek, whether slave--whether an old man, or a boy, or a woman. [2769] For self-control is common to all human beings who have made choice of it. And we admit that the same nature exists in every race, and the same virtue. As far as respects human nature, the woman does not possess one nature, and the man exhibit another, but the same: so also with virtue. If, consequently, a self-restraint and righteousness, and whatever qualities are regarded as following them, is the virtue of the male, it belongs to the male alone to be virtuous, and to the woman to be licentious and unjust. But it is offensive even to say this. Accordingly woman is to practice self-restraint and righteousness, and every other virtue, as well as man, both bond and free; since it is a fit consequence that the same nature possesses one and the same virtue. [2770] We do not say that woman's nature is the same as man's, as she is woman. For undoubtedly it stands to reason that some difference should exist between each of them, in virtue of which one is male and the other female. Pregnancy and parturition, accordingly, we say belong to woman, as she is woman, and not as she is a human being. But if there were no difference between man and woman, both would do and suffer the same things. As then there is sameness, as far as respects the soul, she will attain to the same virtue; but as there is difference as respects the peculiar construction of the body, she is destined for child-bearing and housekeeping. "For I would have you know," says the apostle, "that the head of every man is Christ; and the head of the woman is the man: for the man is not of the woman, but the woman of the man. For neither is the woman without the man, nor the man without the woman, in the Lord." [2771] For as we say that the man ought to be continent, and superior to pleasures; so also we reckon that the woman should be continent and practiced in fighting against pleasures. "But I say, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh," counsels the apostolic command; "for the flesh lusteth against the spirit, and the spirit against the flesh. These, then, are contrary" (not as good to evil, but as fighting advantageously), he adds therefore, so that ye cannot do the things that ye would. Now the works of the flesh are manifest, which are, fornication uncleanness, profligacy, idolatry, witchcrafts, enmities, strifes, jealousies, wrath, contentions, dissensions, heresies, envyings, drunkenness, revellings, and such like; of which I tell you before, as I have also said before, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, temperance, goodness, faith, meekness." [2772] He calls sinners, as I think, "flesh," and the righteous "spirit." Further, manliness is to be assumed in order to produce confidence and forbearance, so as "to him that strikes on the one cheek, to give to him the other; and to him that takes away the cloak, to yield to him the coat also," strongly, restraining anger. For we do not train our women like Amazons to manliness in war; since we wish the men even to be peaceable. I hear that the Sarmatian women practice war no less than the men; and the women of the Sacæ besides, who shoot backwards, feigning flight as well as the men. I am aware, too, that the women near Iberia practice manly work and toil, not refraining from their tasks even though near their delivery; but even in the very struggle of her pains, the woman, on being delivered, taking up the infant, carries it home. Further, the females no less than the males manage the house, and hunt, and keep the flocks:-- "Cressa the hound ran keenly in the stag's track." Women are therefore to philosophize equally with men, though the males are preferable at everything, unless they have become effeminate. [2773] To the whole human race, then, discipline and virtue are a necessity, if they would pursue after happiness. And how recklessly Euripides writes sometimes this and sometimes that! On one occasion, "For every wife is inferior to her husband, though the most excellent one marry her that is of fair fame." And on another:-- "For the chaste is her husband's slave, While she that is unchaste in her folly despises her consort. . . . . For nothing is better and more excellent, Than when as husband and wife ye keep house, Harmonious in your sentiments." The ruling power is therefore the head. And if "the Lord is head of the man, and the man is head of the woman," the man, "being the image and glory of God, is lord of the woman." [2774] Wherefore also in the Epistle to the Ephesians it is written, "Subjecting yourselves one to another in the fear of God. Wives, submit yourselves to your own husbands, as to the Lord. For the husband is head of the wife, as also Christ is the head of the Church; and He is the Saviour of the body. Husbands, love your wives, as also Christ loved the Church. So also ought men to love their wives as their own bodies: he that loveth his wife loveth himself. For no man ever yet hated his own flesh." [2775] And in that to the Colossians it is said, "Wives, submit yourselves to your own husbands, as is fit in the Lord. [2776] Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things; for this is well pleasing to the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, be obedient in all things to those who are your masters according to the flesh; not with eye-service, as men-pleasers; but with singleness of heart, fearing the Lord. And whatsoever ye do, do it heartily, as serving the Lord and not men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. For the wrongdoer shall receive the wrong, which he hath done; and there is no respect of persons. Masters, render to your servants justice and equity; knowing that ye also have a Master in heaven, where there is neither Greek nor Jew, circumcision and uncircumcision, barbarian, Scythian, bond, free: but Christ is all, and in all." [2777] And the earthly Church is the image of the heavenly, as we pray also "that the will of God may be done upon the earth as in heaven." [2778] "Putting on, therefore, bowels of mercy, gentleness, humbleness, meekness, long-suffering; forbearing one another, and forgiving one another, if one have a quarrel against any man; as also Christ hath forgiven us, so also let us. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to which ye are called in one body; and be thankful." [2779] For there is no obstacle to adducing frequently the same Scripture in order to put Marcion [2780] to the blush, if perchance he be persuaded and converted; by learning that the faithful ought to be grateful to God the Creator, who hath called us, and who preached the Gospel in the body. From these considerations the unity of the faith is clear, and it is shown who is the perfect man; so that though some are reluctant, and offer as much resistance as they can, though menaced with punishments at the hand of husband or master, both the domestic and the wife will philosophize. Moreover, the free, though threatened with death at a tyrant's hands, and brought before the tribunals, and all his substances imperilled, will by no means abandon piety; nor will the wife who dwells with a wicked husband, or the son if he has a bad father, or the domestic if he has a bad master, ever fail in holding nobly to virtue. But as it is noble for a man to die for virtue, and for liberty, and for himself, so also is it for a woman. For this is not peculiar to the nature of males, but to the nature of the good. Accordingly, both the old man, the young, and the servant will live faithfully, and if need be die; which will be to be made alive by death. So we know that both children, and women, and servants have often, against their fathers', and masters', and husbands' will, reached the highest degree of excellence. Wherefore those who are determined to live piously ought none the less to exhibit alacrity, when some seem to exercise compulsion on them; but much more, I think, does it become them to show eagerness, and to strive with uncommon vigour, lest, being overcome, they abandon the best and most indispensable counsels. For it does not, I think, admit of comparison, whether it be better to be a follower of the Almighty than to choose the darkness of demons. For the things which are done by us on account of others we are to do always, endeavouring to have respect to those for whose sake it is proper that they be done, regarding the gratification rendered in their case, as what is to be our rule; but the things which are done for our own sake rather than that of others, are to be done with equal earnestness, whether they are like to please certain people or not. If some indifferent things have obtained such honour as to appear worthy of adoption, though against the will of some; much more is virtue to be regarded by us as worth contending for, looking the while to nothing but what can be rightly done, whether it seem good to others or not. Well then, Epicurus, writing to Menoeceus, says, "Let not him who is young delay philosophizing, and let not the old man grow weary of philosophizing; for no one is either not of age or past age for attending to the health of his soul. And he who says that the time for philosophizing is not come or is past, is like the man who says that the time for happiness is not come or has gone. So that young [2781] as well as old ought to philosophize: the one, in order that, while growing old, he may grow young in good things out of favour accruing from what is past; and the other, that he may be at once young and old, from want of fear for the future." __________________________________________________________________ [2768] [The Edin. Translator says "courted the death;" but surely (meletesanton) the original merely states the condition of Christians in the second century, "dying daily," and accepting in daily contemplation the very probable death "by which they should glorify God."] [2769] [Note the Catholic democracy of Christianity, which levels up and not downward.] [2770] [This vindication of the equality of the sexes is a comment on what the Gospel found woman's estate, and on what it created for her among Christians.] [2771] 1 Cor. xi. 3, 8, 11. [2772] [Gal. v. 16, 17, 19-23. S.] [2773] [The Edin. Trans. has "best at everything," but I have corrected it in closer accord with the comparative degree in the Greek.] [2774] 1 Cor. xi. 3, 7. [2775] Eph. v. 21-29. [2776] [It is a sad token of our times that some women resent this law of the Christian family. In every society there must be presidency even among equals; and even Christ, though "equal to the Father," in the Catholic theology, is yet subordinate. See Bull, Defens. Fid., Nicæn. Works, vol. v. p. 685.] [2777] Col. iii. 18-25, iv. 1, iii. 11. [2778] Matt. vi. 10. [2779] Col. iii. 12-15. [Again let us note this Catholic democracy of the Christian brotherhood (see p. 416, supra), for which indeed we should be thankful as Christ's freemen.] [2780] [Book iii. cap. iii., supra.] [2781] [He who studies the Sapiential books of the Bible and Apocrypha and the Sermon on the Mount, is a philosopher of the sort here commended.] __________________________________________________________________ Chapter IX.--Christ's Sayings Respecting Martyrdom. On martyrdom the Lord hath spoken explicitly, and what is written in different places we bring together. "But I say unto you, Whosoever shall confess in Me before men, the Son of man also shall confess before the angels of God; but whosoever shall deny Me before men, him will I deny before the angels." [2782] "Whosoever shall be ashamed of Me or of My words in this adulterous and sinful generation, of him shall the Son of man also be ashamed when He cometh in the glory of His Father with His angels. Whosoever therefore shall confess in Me before men, him will I also confess before my Father in heaven. [2783] "And when they bring you before synagogues, and rulers, and powers, think not beforehand how ye shall make your defence, or what ye shall say. For the Holy Spirit shall teach you in the same hour what ye must say." [2784] In explanation of this passage, Heracleon, the most distinguished of the school of Valentinians, says expressly, "that there is a confession by faith and conduct, and one with the voice. The confession that is made with the voice, and before the authorities, is what the most reckon the only confession. Not soundly: and hypocrites also can confess with this confession. But neither will this utterance be found to be spoken universally; for all the saved have confessed with the confession made by the voice, and departed. [2785] Of whom are Matthew, Philip, Thomas, Levi, and many others. And confession by the lip is not universal, but partial. But that which He specifies now is universal, that which is by deeds and actions corresponding to faith in Him. This confession is followed by that which is partial, that before the authorities, if necessary, and reason dictate. For he will confess rightly with his voice who has first confessed by his disposition. [2786] And he has well used, with regard to those who confess, the expression in Me,' and applied to those who deny the expression Me.' For those, though they confess Him with the voice, yet deny Him, not confessing Him in their conduct. But those alone confess in Him,' who live in the confession and conduct according to Him, in which He also confesses, who is contained in them and held by them. Wherefore He never can deny Himself.' And those deny Him who are not in Him. For He said not, Whosoever shall deny' in Me, but Me.' For no one who is in Him will ever deny Him. And the expression before men' applies both to the saved and the heathen similarly by conduct before the one, and by voice before the other. Wherefore they never can deny Him. But those deny Him who are not in Him." So far Heracleon. And in other things he seems to be of the same sentiments with us in this section; but he has not adverted to this, that if some have not by conduct and in their life "confessed Christ before men," they are manifested to have believed with the heart; by confessing Him with the mouth at the tribunals, and not denying Him when tortured to the death. And the disposition being confessed, and especially not being changed by death at any time, cuts away all passions which were engendered by corporeal desire. For there is, so to speak, at the close of life a sudden repentance in action, and a true confession toward Christ, in the testimony of the voice. But if the Spirit of the Father testifies in us, how can we be any more hypocrites, who are said to bear testimony with the voice alone? But it will be given to some, if expedient, to make a defence, that by their witness and confession all may be benefited--those in the Church being confirmed, and those of the heathen who have devoted themselves to the search after salvation wondering and being led to the faith; and the rest seized with amazement. So that confession is by all means necessary. [2787] For it is in our power. But to make a defence for our faith is not universally necessary. For that does not depend on us. "But he that endureth to the end shall be saved." For who of those who are wise would not choose to reign in God, and even to serve? So some "confess that they know God," according to the apostle; "but in works they deny Him, being abominable and disobedient, and to every good work reprobate." [2788] And these, though they confess nothing but this, will have done at the end one good work. Their witness, then, appears to be the cleansing away of sins with glory. For instance, the Shepherd [2789] says: "You will escape the energy of the wild beast, if your heart become pure and blameless." Also the Lord Himself says: "Satan hath desired to sift you; but I have prayed." [2790] Alone, therefore, the Lord, for the purification of the men who plotted against Him and disbelieved Him, "drank the cup;" in imitation of whom the apostles, that they might be in reality Gnostics, and perfect, suffered for the Churches which they founded. So, then, also the Gnostics who tread in the footsteps of the apostles ought to be sinless, and, out of love to the Lord, to love also their brother; so that, if occasion call, enduring without stumbling, afflictions for the Church, "they may drink the cup." Those who witness in their life by deed, and at the tribunal by word, whether entertaining hope or surmising fear, are better than those who confess salvation by their mouth alone. But if one ascend also to love, he is a really blessed and true martyr, having confessed perfectly both to the commandments and to God, by the Lord; whom having loved, he acknowledged a brother, giving himself up wholly for God, resigning pleasantly and lovingly the man when asked, like a deposit. [2791] __________________________________________________________________ [2782] Luke xii. 8. [2783] Matt. x. 32. [2784] Luke xii. 11, 12. [2785] [Rom. x. 10. The indifference of our times is based on an abuse of the principle that God sees the heart, and needs no public (sacramental) profession of faith. Had this been Christ's teaching, there would have been no martyrs and no visible Church to hand down the faith.] [2786] [Rom. x. 10. The indifference of our times is based on an abuse of the principle that God sees the heart, and needs no public (sacramental) profession of faith. Had this been Christ's teaching, there would have been no martyrs and no visible Church to hand down the faith.] [2787] [Absolutely necessary (i.e., open profession of Chirst) to the conversion of others, and the perpetuation of the Christian Church.] [2788] Tit. i. 16. [2789] [See p. 18, this volume.] [2790] Luke xxii. 31, 32. [2791] [As a reflection of the condition and fidelity of Christians, still "sheep for the slaughter." At such a period the tone and argument of this touching chapter are suggestive.] __________________________________________________________________ Chapter X.--Those Who Offered Themselves for Martyrdom Reproved. When, again, He says, "When they persecute you in this city, flee ye to the other," [2792] He does not advise flight, as if persecution were an evil thing; nor does He enjoin them by flight to avoid death, as if in dread of it, but wishes us neither to be the authors nor abettors of any evil to any one, either to ourselves or the persecutor and murderer. For He, in a way, bids us take care of ourselves. But he who disobeys is rash and foolhardy. If he who kills a man of God sins against God, he also who presents himself before the judgment-seat becomes guilty of his death. And such is also the case with him who does not avoid persecution, but out of daring presents himself for capture. Such a one, as far as in him lies, becomes an accomplice in the crime of the persecutor. And if he also uses provocation, he is wholly guilty, challenging the wild beast. And similarly, if he afford any cause for conflict or punishment, or retribution or enmity, he gives occasion for persecution. Wherefore, then, we are enjoined not to cling to anything that belongs to this life; but "to him that takes our cloak to give our coat," not only that we may continue destitute of inordinate affection, but that we may not by retaliating make our persecutors savage against ourselves, and stir them up to blaspheme the name. [2793] __________________________________________________________________ [2792] Matt. x. 23. [2793] [An excellent rendering, which the Latin translator misses (see ed. Migne, ad loc.), the reference being to Jas. ii. 7.] __________________________________________________________________ Chapter XI.--The Objection, Why Do You Suffer If God Cares for You, Answered. But, say they, if God cares for you, why are you persecuted and put to death? Has He delivered you to this? No, we do not suppose that the Lord wishes us to be involved in calamities, but that He foretold prophetically what would happen--that we should be persecuted for His name's sake, slaughtered, and impaled. So that it was not that He wished us to be persecuted, but He intimated beforehand what we shall suffer by the prediction of what would take place, training us to endurance, to which He promised the inheritance, although we are punished not alone, but along with many. But those, it is said, being malefactors, are righteously punished. Accordingly, they unwillingly bear testimony to our righteousness, we being unjustly punished for righteousness' sake. But the injustice of the judge does not affect the providence of God. For the judge must be master of his own opinion--not pulled by strings, like inanimate machines, set in motion only by external causes. Accordingly he is judged in respect to his judgment, as we also, in accordance with our choice of things desirable, and our endurance. Although we do not wrong, yet the judge looks on us as doing wrong, for he neither knows nor wishes to know about us, but is influenced by unwarranted prejudice; wherefore also he is judged. [2794] Accordingly they persecute us, not from the supposition that we are wrong-doers, but imagining that by the very fact of our being Christians we sin against life in so conducting ourselves, and exhorting others to adopt the like life. But why are you not helped when persecuted? say they. What wrong is done us, as far as we are concerned, in being released by death to go to the Lord, and so undergoing a change of life, as if a change from one time of life to another? Did we think rightly, we should feel obliged to those who have afforded the means for speedy departure, if it is for love that we bear witness; and if not, we should appear to the multitude to be base men. Had they also known the truth, all would have bounded on to the way, and there would have been no choice. But our faith, being the light of the world, reproves unbelief. "Should Anytus and Melitus kill me, they will not hurt me in the least; for I do not think it right for the better to be hurt by the worse," [says Socrates]. So that each one of us may with confidence say, "The Lord is my helper; I will not fear: what shall man do to me?" [2795] "For the souls of the righteous are in the hand of the Lord, and no plague shall touch them." [2796] __________________________________________________________________ [2794] [Self-condemned. A pathetic description of the indifference of the Roman law to the rights of the people. Pilates all were these judges of Christ's followers or Gallios at best.] [2795] Ps. cxviii. 6. [2796] Wisd. iii. 1. [This is pronounced canonical Scripture by the Trent theology, and yet the same theology asserts a purgatory to which none but the faithful are committed.] __________________________________________________________________ Chapter XII.--Basilides' Idea of Martyrdom Refuted. Basilides, in the twenty-third book of the Exegetics, respecting those that are punished by martyrdom, expresses himself in the following language: "For I say this, Whosoever fall under the afflictions mentioned, in consequence of unconsciously transgressing in other matters, are brought to this good end by the kindness of Him who brings them, but accused on other grounds; so that they may not suffer as condemned for what are owned to be iniquities, nor reproached as the adulterer or the murderer, but because they are Christians; which will console them, so that they do not appear to suffer. And if one who has not sinned at all incur suffering--a rare case--yet even he will not suffer aught through the machinations of power, but will suffer as the child which seems not to have sinned would suffer." Then further on he adds: "As, then, the child which has not sinned before, or committed actual sin in itself, but has that which committed sin, when subjected to suffering, gets good, reaping the advantage of many difficulties; so also, although a perfect man may not have sinned in act, while he endures afflictions, he suffers similarly with the child. Having within him the sinful principle, but not embracing the opportunity of committing sin, he does not sin; so that he is not to be reckoned as not having sinned. For as he who wishes to commit adultery is an adulterer, although he does not succeed in committing adultery; and he that wishes to commit murder is a murderer, although he is unable to kill; so also, if I see the man without sin, whom I specify, suffering, though he have done nothing bad, I should call him bad, on account of his wishing to sin. For I will affirm anything rather than call Providence evil." Then, in continuation, he says expressly concerning the Lord, as concerning man: "If then, passing from all these observations, you were to proceed to put me to shame by saying, perchance impersonating certain parties, This man has then sinned; for this man has suffered;--if you permit, I will say, He has not sinned; but was like a child suffering. If you were to insist more urgently, I would say, That the man you name is man, but that God is righteous: "For no one is pure," as one said, from pollution.'" [2797] But the hypothesis of Basilides [2798] says that the soul, having sinned before in another life, endures punishment in this--the elect soul with honour by martyrdom, the other purged by appropriate punishment. How can this be true, when the confessing and suffering punishment or not depends on ourselves? For in the case of the man who shall deny, Providence, as held by Basilides, is done away with. I will ask him, then, in the case of a confessor who has been arrested, whether he will confess and be punished in virtue of Providence or not? For in the case of denying he will not be punished. But if, for the sake of escaping and evading the necessity of punishing such an one, he shall say that the destruction of those who shall deny is of Providence, he will be a martyr against his will. And how any more is it the case, that there is laid up in heaven the very glorious recompense to him who has witnessed, for his witnessing? If Providence did not permit the sinner to get the length of sinning, it is unjust in both cases; both in not rescuing the man who is dragged to punishment for righteousness' sake, and in having rescued him who wished to do wrong, he having done it as far as volition was concerned, but [Providence] having prevented the deed, and unjustly favoured the sinner. And how impious, in deifying the devil, and in daring to call the Lord a sinful man! For the devil tempting us, knowing what we are, but not knowing if we will hold out, but wishing to dislodge us from the faith, attempts also to bring us into subjection to himself. Which is all that is allowed to him, partly from the necessity of saving us, who have taken occasion from the commandment, from ourselves; partly for the confusion of him who has tempted and failed; for the confirmation of the members of the Church, and the conscience of those who admire the constancy [displayed]. But if martyrdom be retribution by way of punishment, then also faith and doctrine, on account of which martyrdom comes, are co-operators in punishment--than which, what other absurdity could be greater? But with reference to these dogmas, whether the soul is changed to another body, also of the devil, at the proper time mention will be made. But at present, to what has been already said, let us add the following: Where any more is faith in the retribution of sins committed before martyrdom takes place? And where is love to God, which is persecuted and endures for the truth? And where is the praise of him who has confessed, or the censure of him who has denied? And for what use is right conduct, the mortification of the lusts, and the hating of no creature? But if, as Basilides himself says, we suppose one part of the declared will of God to be the loving of all things because all things bear a relation to the whole, and another "not to lust after anything," and a third "not to hate anything," by the will of God these also will be punishments, which it were impious to think. For neither did the Lord suffer by the will of the Father, nor are those who are persecuted persecuted by the will of God; since either of two things is the case: either persecution in consequence of the will of God is a good thing, or those who decree and afflict are guiltless. But nothing is without the will of the Lord of the universe. It remains to say that such things happen without the prevention of God; for this alone saves both the providence and the goodness of God. We must not therefore think that He actively produces afflictions (far be it that we should think this!); but we must be persuaded that He does not prevent those that cause them, but overrules for good the crimes of His enemies: "I will therefore," He says, "destroy the wall, and it shall be for treading under foot." [2799] Providence being a disciplinary art; [2800] in the case of others for each individual's sins, and in the case of the Lord and His apostles for ours. To this point says the divine apostle: "For this is the will of God, even your sanctification, that ye abstain from fornication: that each one of you should know how to possess his vessel in sanctification and honour; not in the lust of concupiscence, as the Gentiles who know not the Lord: that none of you should overreach or take advantage of his brother in any matter; because the Lord is the avenger in respect of all such, as we also told you before, and testified. For God hath not called us unto uncleanness, but to holiness. Wherefore he that despiseth, despiseth not man, but God, who hath also given His Holy Spirit to you." [2801] Wherefore the Lord was not prohibited from this sanctification of ours. If, then, one of them were to say, in reply, that the martyr is punished for sins committed before this embodying, and that he will again reap the fruit of his conduct in this life, for that such are the arrangements of the [divine administration], we shall ask him if the retribution takes place by Providence. For if it be not of the divine administration, the economy of expiations is gone, and their hypothesis falls to the ground; but if expiations are by Providence, punishments are by Providence too. But Providence, although it begins, so to speak, to move with the Ruler, yet is implanted in substances along with their origin by the God of the universe. Such being the case, they must confess either that punishment is not just, and those who condemn and persecute the martyrs do right, or that persecutions even are wrought by the will of God. Labour and fear are not, then, as they say, incident to affairs as rust to iron, but come upon the soul through its own will. And on these points there is much to say, which will be reserved for future consideration, taking them up in due course. __________________________________________________________________ [2797] Job. xiv. 4. [2798] [This exposition of Basilides is noteworthy. It is very doubtful, whether, even in poetry, the Platonic idea of pre-existence should be encouraged by Christians, as, e.g., in that sublimest of moderns lyrics, Wordsworth's ode on Immortality and Childhood.] [2799] Isa. v. 5. [2800] The text has paideutikes technes tes toiade, for which Sylburgius suggests toiasde, as translated above. [2801] 1 Thess. iv. 3-8. __________________________________________________________________ Chapter XIII.--Valentinian's Vagaries About the Abolition of Death Refuted. Valentinian, in a homily, writes in these words: "Ye are originally immortal, and children of eternal life, and ye would have death distributed to you, that ye may spend and lavish it, and that death may die in you and by you; for when we dissolve the world, and are not yourselves dissolved, ye have dominion over creation and all corruption." For he also, similarly with Basilides, supposes a class saved by nature, and that this different race has come hither to us from above for the abolition of death, and that the origin of death is the work of the Creator of the world. Wherefore also he so expounds that Scripture, "No man shall see the face of God, and live," as if He were the cause of death. Respecting this God, he makes those allusions when writing in these expressions: "As much as the image is inferior to the living face, so much is the world inferior to the living Æon. What is, then, the cause of the image? The majesty of the face, which exhibits the figure to the painter, to be honoured by his name; for the form is not found exactly to the life, but the name supplies what is wanting in the effigy. The invisibility of God co-operates also in order to the faith of that which has been fashioned." For the Creator, called God and Father, he designated as "Painter," and "Wisdom," whose image that which is formed is, to the glory of the invisible One; since the things which proceed from a pair are complements, and those which proceed from one are images. But since what is seen is no part of Him, the soul comes from what is intermediate, which is different; and this is the inspiration of the different spirit, and generally what is breathed into the soul, which is the image of the spirit. And in general, what is said of the Creator, who was made according to the image, they say was foretold by a sensible image in the book of Genesis respecting the origin of man; and the likeness they transfer to themselves, teaching that the addition of the different spirit was made; unknown to the Creator. When, then, we treat of the unity of the God who is proclaimed in the law, the prophets, and the Gospel, we shall also discuss this; for the topic is supreme. [2802] But we must advance to that which is urgent. If for the purpose of doing away with death the peculiar race has come, it is not Christ who has abolished death, unless He also is said to be of the same essence with them. And if He abolished it to this end, that it might not touch the peculiar race, it is not these, the rivals of the Creator, who breathe into the image of their intermediate spirit the life from above--in accordance with the principle of their dogma--that abolish death. But should they say that this takes place by His mother, [2803] or should they say that they, along with Christ, war against death, let them own their secret dogma that they have the hardihood to assail the divine power of the Creator, by setting to rights His creation, as if they were superior, endeavouring to save the vital image which He was not able to rescue from corruption. Then the Lord would be superior to God the Creator; for the son would never contend with the father, especially among the gods. But the point that the Creator of all things, the omnipotent Lord, is the Father of the Son, we have deferred till the discussion of these points, in which we have undertaken to dispute against the heresies, showing that He alone is the God proclaimed by Him. But the apostle, writing to us with reference to the endurance of afflictions, says, "And this is of God, that it is given to you on behalf of Christ, not only to believe on Him, but also to suffer for His sake; having the same conflict which ye saw in me, and now hear to be in me. If there is therefore any consolation in Christ, if any comfort of love, if any communion of spirit, if any bowels and mercies, fulfil ye my joy, that ye may be of the same mind, having the same love, unanimous, thinking one thing. And if he is offered on the sacrifice and service of faith, joying and rejoicing" [2804] with the Philippians, to whom the apostle speaks, calling them "fellow-partakers of joy," [2805] how does he say that they are of one soul, and having a soul? Likewise, also, writing respecting Timothy and himself, he says, "For I have no one like-souled, who will nobly care for your state. For all seek their own, not the things which are Jesus Christ's." [2806] Let not the above-mentioned people, then, call us, by way of reproach, "natural men" (psukikoi), nor the Phrygians [2807] either; for these now call those who do not apply themselves to the new prophecy "natural men" (psukikoi), with whom we shall discuss in our remarks on "Prophecy." [2808] The perfect man ought therefore to practice love, and thence to haste to the divine friendship, fulfilling the commandments from love. And loving one's enemies does not mean loving wickedness, or impiety, or adultery, or theft; but the thief, the impious, the adulterer, not as far as he sins, and in respect of the actions by which he stains the name of man, but as he is a man, and the work of God. Assuredly sin is an activity, not an existence: and therefore it is not a work of God. Now sinners are called enemies of God--enemies, that is, of the commands which they do not obey, as those who obey become friends, the one named so from their fellowship, the others from their estrangement, which is the result of free choice; for there is neither enmity nor sin without the enemy and the sinner. And the command "to covet nothing," not as if the things to be desired did not belong to us, does not teach us not to entertain desire, as those suppose who teach that the Creator is different from the first God, not as if creation was loathsome and bad (for such opinions are impious). But we say that the things of the world are not our own, not as if they were monstrous, not as if they did not belong to God, the Lord of the universe, but because we do not continue among them for ever; being, in respect of possession, not ours, and passing from one to another in succession; but belonging to us, for whom they were made in respect of use, so long as it is necessary to continue with them. In accordance, therefore, with natural appetite, things disallowed are to be used rightly, avoiding all excess and inordinate affection. __________________________________________________________________ [2802] [Kaye, p. 322.] [2803] [See the Valentinian jargon about the Demiurge (rival of the true Creator), in Irenæus, vol. i. p. 322, this series.] [2804] Phil. i. 29, 30; ii. 1, 2, 17. [2805] Phil. i. 7. [2806] Phil. ii. 20, 21. [2807] [Kaye, p. 405.] [2808] [The valuable note of Routh, on a fragment of Melito, should be consulted. Reliquiæ, vol i. p. 140.] __________________________________________________________________ Chapter XIV.--The Love of All, Even of Our Enemies. How great also is benignity! "Love your enemies," it is said, "bless them who curse you, and pray for them who despitefully use you," [2809] and the like; to which it is added, "that ye may be the children of your Father who is in heaven," in allusion to resemblance to God. Again, it is said, "Agree with thine adversary quickly, whilst thou art in the way with him." [2810] The adversary is not the body, as some would have it, but the devil, and those assimilated to him, who walks along with us in the person of men, who emulate his deeds in this earthly life. It is inevitable, then, that those who confess themselves to belong to Christ, but find themselves in the midst of the devil's works, suffer the most hostile treatment. For it is written, "Lest he deliver thee to the judge, and the judge deliver thee to the officers of Satan's kingdom." "For I am persuaded that neither death," through the assault of persecutors, "nor life" in this world, "nor angels," the apostate ones, "nor powers" (and Satan's power is the life which he chose, for such are the powers and principalities of darkness belonging to him), "nor things present," amid which we exist during the time of life, as the hope entertained by the soldier, and the merchant's gain, "nor height, nor depth, nor any other creature," in consequence of the energy proper to a man,--opposes the faith of him who acts according to free choice. "Creature" is synonymous with activity, being our work, and such activity "shall not be able to separate us from the love of God, which is in Christ Jesus our Lord." [2811] You have got a compendious account of the gnostic martyr. __________________________________________________________________ [2809] Matt. v. 44, 45. [2810] Matt. v. 25. [2811] Rom. viii. 38, 39. __________________________________________________________________ Chapter XV.--On Avoiding Offence. "We know that we all have knowledge"--common knowledge in common things, and the knowledge that there is one God. For he was writing to believers; whence he adds, "But knowledge (gnosis) is not in all," being communicated to few. And there are those who say that the knowledge about things sacrificed to idols is not promulgated among all, "lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed." [2812] Should they say, "Whatsoever is sold in the shambles, ought that to be bought?" adding, by way of interrogation, "asking no questions," [2813] as if equivalent to "asking questions," they give a ridiculous interpretation. For the apostle says, "All other things buy out of the shambles, asking no questions," with the exception of the things mentioned in the Catholic epistle of all the apostles, [2814] "with the consent of the Holy Ghost," which is written in the Acts of the Apostles, and conveyed to the faithful by the hands of Paul himself. For they intimated "that they must of necessity abstain from things offered to idols, and from blood, and from things strangled, and from fornication, from which keeping themselves, they should do well." It is a different matter, then, which is expressed by the apostle: "Have we not power to eat and to drink? Have we not power to lead about a sister, a wife, as the rest of the apostles, as the brethren of the Lord and Cephas? But we have not used this power," he says, "but bear all things, lest we should occasion hindrance to the Gospel of Christ;" namely, by bearing about burdens, when it was necessary to be untrammelled for all things; or to become an example to those who wish to exercise temperance, not encouraging each other to eat greedily of what is set before us, and not to consort inconsiderately with woman. And especially is it incumbent on those entrusted with such a dispensation to exhibit to disciples a pure example. "For though I be free from all men, I have made myself servant to all," it is said, "that I might gain all. And every one that striveth for mastery is temperate in all things." [2815] "But the earth is the Lord's, and the fulness thereof." [2816] For conscience' sake, then, we are to abstain from what we ought to abstain. "Conscience, I say, not his own," for it is endued with knowledge, "but that of the other," lest he be trained badly, and by imitating in ignorance what he knows not, he become a despiser instead of a strong-minded man. "For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God" [2817] --what you are commanded to do by the rule of faith. __________________________________________________________________ [2812] 1 Cor. viii. 1, 7, 9, 11. [2813] 1 Cor. x. 25. [2814] Acts xv. 24, etc. [2815] 1 Cor. ix. 19-25. [2816] 1 Cor. x. 26. [2817] 1 Cor. x. 28-31. __________________________________________________________________ Chapter XVI.--Passages of Scripture Respecting the Constancy, Patience, and Love of the Martyrs. "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Wherefore the Scripture saith, Whosoever believeth on Him shall not be ashamed; that is, the word of faith which we preach: for if thou confess the word with thy mouth that Jesus is Lord, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved." [2818] There is clearly described the perfect righteousness, fulfilled both in practice and contemplation. Wherefore we are "to bless those who persecute us. Bless, and curse not." [2819] "For our rejoicing is this, the testimony of a good conscience, that in holiness and sincerity we know God" by this inconsiderable instance exhibiting the work of love, that "not in fleshly wisdom, but by the grace of God, we have had our conversation in the world." [2820] So far the apostle respecting knowledge; and in the second Epistle to the Corinthians he calls the common "teaching of faith" the savour of knowledge. "For unto this day the same veil remains on many in the reading of the Old Testament," [2821] not being uncovered by turning to the Lord. Wherefore also to those capable of perceiving he showed resurrection, that of the life still in the flesh, creeping on its belly. Whence also he applied the name "brood of vipers" to the voluptuous, who serve the belly and the pudenda, and cut off one another's heads for the sake of worldly pleasures. "Little children, let us not love in word, or in tongue," says John, teaching them to be perfect, "but in deed and in truth; hereby shall we know that we are of the truth." [2822] And if "God be love," piety also is love: "there is no fear in love; but perfect love casteth out fear." [2823] "This is the love of God, that we keep His commandments." [2824] And again, to him who desires to become a Gnostic, it is written, "But be thou an example of the believers, in word, in conversation, in love, in faith, in purity." [2825] For perfection in faith differs, I think, from ordinary faith. And the divine apostle furnishes the rule for the Gnostic in these words, writing as follows: "For I have learned, in whatsoever state I am, to be content. I know both how to be abased, and I know how to abound. Everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to lack. I can do all things through Him who strengtheneth me." [2826] And also when discussing with others in order to put them, to shame, he does not shrink from saying, "But call to mind the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; partly, whilst ye were made a gazing-stock, both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took with joy the spoiling of your goods, knowing that you have a better and enduring substance. Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after doing the will of God, ye may obtain the promise. For yet a little while, and He that cometh will come, and will not tarry. Now the just shall live by faith: and if any man draw back, my soul shall have no pleasure in him. But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul." [2827] He then brings forward a swarm of divine examples. For was it not "by faith," he says, this endurance, that they acted nobly who "had trial of mockeries and scourgings, and, moreover, of bonds and imprisonments? They were stoned, they were tempted, were slain with the sword. They wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented, of whom the world was not worthy. They wandered in deserts, in mountains, in dens, and caves of the earth. And all having received a good report, through faith, received not the promise of God" (what is expressed by a parasiopesis is left to be understood, viz., "alone"). He adds accordingly, "God having provided some better thing for us (for He was good), that they should not without us be made perfect. Wherefore also, having encompassing us such a cloud," holy and transparent, "of witnesses, laying aside every weight, and the sin which doth so easily beset us, let us run with patience the race set before us, looking unto Jesus, the author and finisher of our faith." [2828] Since, then, he specifies one salvation in Christ of the righteous, [2829] and of us he has expressed the former unambiguously, and saying nothing less respecting Moses, adds, "Esteeming the reproach of Christ greater riches than the treasures of Egypt: for he had respect to the recompense of the reward. By faith he forsook Egypt, not fearing the wrath of the king: for he endured as seeing Him who is invisible." [2830] The divine Wisdom says of the martyrs, "They seemed in the eyes of the foolish to die, and their departure was reckoned a calamity, and their migration from us an affliction. But they are in peace. For though in the sight of men they were punished, their hope was full of immortality." [2831] He then adds, teaching martyrdom to be a glorious purification, "And being chastened a little, they shall be benefited much; because God proved them," that is, suffered them to be tried, to put them to the proof, and to put to shame the author of their trial, "and found them worthy of Himself," plainly to be called sons. "As gold in the furnace He proved them, and as a whole burned-offering of sacrifice He accepted them. And in the time of their visitation they will shine forth, even as sparks run along the stubble. They shall judge the nations, and rule over the peoples, and the Lord shall reign over them forever." [2832] __________________________________________________________________ [2818] Rom. x. 10, 11, 8, 9. [2819] Rom. xii. 14. [2820] 2 Cor. i. 12. [2821] 2 Cor. iii. 14. [2822] 1 John iii. 18, 19. [2823] 1 John iv. 16, 18. [2824] 1 John v. 3. [2825] 1 Tim. iv. 12. [2826] Phil. iv. 11-13. [2827] Heb. x. 32-39. [2828] Heb. xi. 36-40, xii. 1, 2. [2829] Who lived before Christ. [Moses was a Christian.] [2830] Heb. xi. 26, 27. [Moses suffered "the reproach of Christ."] [2831] Wisd. iii. 2, 3, 4. [2832] Wisd. iii. 5, 6, 7, 8. __________________________________________________________________ Chapter XVII.--Passages from Clement's Epistle to the Corinthians on Martyrdom. Moreover, in the Epistle to the Corinthians, the Apostle [2833] Clement also, drawing a picture of the Gnostic, says: [2834] "For who that has sojourned among you has not proved your perfect and firm faith? and has not admired your sound and gentle piety? and has not celebrated the munificent style of your hospitality? and has not felicitated your complete and sure knowledge? For ye did all things impartially, and walked in the ordinances of God;" and so forth. Then more clearly: "Let us fix our eyes on those who have yielded perfect service to His magnificent glory. Let us take Enoch, who, being by his obedience found righteous, was translated; and Noah, who, having believed, was saved; and Abraham, who for his faith and hospitality was called the friend of God, and was the father of Isaac." "For hospitality and piety, Lot was saved from Sodom." "For faith and hospitality, Rahab the harlot was saved." "From patience and faith they walked about in goat-skins, and sheep-skins, and folds of camels' hair, proclaiming the kingdom of Christ. We name His prophets Elias, and Eliseus, and Ezekiel, and John." "For Abraham, who for his free faith was called the friend of God,' was not elated by glory, but modestly said, I am dust and ashes.' [2835] And of Job it is thus written: Job was just and blameless, true and pious, abstaining from all evil.'" [2836] He it was who overcame the tempter by patience, and at once testified and was testified to by God; who keeps hold of humility, and says, "No one is pure from defilement, not even if his life were but for one day." [2837] "Moses, the servant who was faithful in all his house,' said to Him who uttered the oracles from the bush, Who am I, that Thou sendest me? I am slow of speech, and of a stammering tongue,' to minister the voice of God in human speech. And again: I am smoke from a pot.'" "For God resisteth the proud, but giveth grace to the humble." [2838] "David too, of whom the Lord, testifying, says, I found a man after my own heart, David the son of Jesse. With my holy oil I anointed him.' [2839] But he also says to God, Pity me, O God, according to Thy mercy; and according to the multitude of Thy tender mercies, blot out my transgression. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know my transgression, and my sin is ever before me.'" [2840] Then, alluding to sin which is not subject to the law, in the exercise of the moderation of true knowledge, he adds, "Against Thee only have I sinned, and done evil in Thy sight." [2841] For the Scripture somewhere says, "The Spirit of the Lord is a lamp, searching the recesses of the belly." [2842] And the more of a Gnostic a man becomes by doing right, the nearer is the illuminating Spirit to him. "Thus the Lord draws near to the righteous, and none of the thoughts and reasonings of which we are the authors escape Him--I mean the Lord Jesus," the scrutinizer by His omnipotent will of our heart, "whose blood was consecrated [2843] for us. Let us therefore respect those who are over us, and reverence the elders; let us honour the young, and let us teach the discipline of God." For blessed is he who shall do and teach the Lord's commands worthily; and he is of a magnanimous mind, and of a mind contemplative of truth. "Let us direct our wives to what is good; let them exhibit," says he, "the lovable disposition of chastity; let them show the guileless will of their meekness; let them manifest the gentleness of their tongue by silence; let them give their love not according to their inclinations, but equal love in sanctity to all that fear God. Let our children share in the discipline that is in Christ; let them learn what humility avails before God; what is the power of holy love before God, how lovely and great is the fear of the Lord, saving all that walk in it holily; with a pure heart: for He is the Searcher of the thoughts and sentiments, whose breath is in us, and when He wills He will take it away." "Now all those things are confirmed by the faith that is in Christ.Come, ye children,' says the Lord, hearken to me, and I will teach you the fear of the Lord. Who is the man that desireth life, that loveth to see good days? ' [2844] Then He subjoins the gnostic mystery of the numbers seven and eight.Stop thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good. Seek peace, and pursue it.' [2845] For in these words He alludes to knowledge (gnosis), with abstinence from evil and the doing of what is good, teaching that it is to be perfected by word and deed. The eyes of the Lord are on the righteous, and His ears are to their prayer. But the face of God is against those that do evil, to root out their memory from the earth. The righteous cried, and the Lord heard, and delivered him out of all his distresses.' [2846] Many are the stripes of sinners; but those who hope in the Lord, mercy shall compass about.'" [2847] "A multitude of mercy," he nobly says, "surrounds him that trusts in the Lord." For it is written in the Epistle to the Corinthians, "Through Jesus Christ our foolish and darkened mind springs up to the light. By Him the Sovereign Lord wished us to taste the knowledge that is immortal." And, showing more expressly the peculiar nature of knowledge, he added: "These things, then, being clear to us, looking into the depths of divine knowledge, we ought to do all things in order which the Sovereign Lord commanded us to perform at the appointed seasons. Let the wise man, then, show his wisdom not in words only, but in good deeds. Let the humble not testify to himself, but allow testimony to be borne to him by another. Let not him who is pure in the flesh boast, knowing that it is another who furnishes him with continence. Ye see, brethren, that the more we are subjected to peril, the more knowledge are we counted worthy of." __________________________________________________________________ [2833] [The use of this title is noticeable here, on many accounts, as historic.] [2834] [See vol. i. p. 5-11, et seqq. S.] [2835] Gen. xviii. 27. [2836] Job i. 1. [2837] Job xvi. 4, 5, Sept. [2838] Jas. iv. 6; 1 Pet. v. 5. [2839] Ps. lxxxix. 21. [2840] Ps. li. 1-4. [2841] Ps. li. 6. [2842] Prov. xx. 27. [2843] hegiasthe. Clemens Romanus has edothe. [Vol. i. p. 11, this series.] [2844] Ps. xxxiv. 12. [2845] Ps. xxxiv. 13, 14. [2846] Ps. xxxiv. 15-17. [2847] Ps. xxxii. 10. __________________________________________________________________ Chapter XVIII.--On Love, and the Repressing of Our Desires. "The decorous tendency of our philanthropy, therefore," according to Clement, "seeks the common good;" whether by suffering martyrdom, or by teaching by deed and word,--the latter being twofold, unwritten and written. This is love, to love God and our neighbour. "This conducts to the height which is unutterable. [2848] Love covers a multitude of sins. [2849] Love beareth all things, suffereth all things.' [2850] Love joins us to God, does all things in concord. In love, all the chosen of God were perfected. Apart from love, nothing is well pleasing to God." "Of its perfection there is no unfolding," it is said. "Who is fit to be found in it, except those whom God counts worthy?" To the point the Apostle Paul speaks, "If I give my body, and have not love, I am sounding brass, and a tinkling cymbal." [2851] If it is not from a disposition determined by gnostic love that I shall testify, he means; but if through fear and expected reward, moving my lips in order to testify to the Lord that I shall confess the Lord, I am a common man, sounding the Lord's name, not knowing Him. "For there is the people that loveth with the lips; and there is another which gives the body to be burned." "And if I give all my goods in alms," he says, not according to the principle of loving communication, but on account of recompense, either from him who has received the benefit, or the Lord who has promised; "and if I have all faith so as to remove mountains," and cast away obscuring passions, and be not faithful to the Lord from love, "I am nothing," as in comparison of him who testifies as a Gnostic, and the crowd, and being reckoned nothing better. "Now all the generations from Adam to this day are gone. But they who have been perfected in love, through the grace of God, hold the place of the godly, who shall be manifested at the visitation of the kingdom of Christ." Love permits not to sin; but if it fall into any such case, by reason of the interference of the adversary, in imitation of David, it will sing: "I will confess unto the Lord, and it will please Him above a young bullock that has horns and hoofs. Let the poor see it, and be glad." For he says, "Sacrifice to God a sacrifice of praise, and pay to the Lord thy vows; and call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me." [2852] "For the sacrifice of God is a broken spirit." [2853] "God," then, being good, "is love," it is said. [2854] Whose "love worketh no ill to his neighbour," [2855] neither injuring nor revenging ever, but, in a word, doing good to all according to the image of God. "Love is," then, "the fulfilling of the law;" [2856] like as Christ, that is the presence of the Lord who loves us; and our loving teaching of, and discipline according to Christ. By love, then, the commands not to commit adultery, and not to covet one's neighbour's wife, are fulfilled, [these sins being] formerly prohibited by fear. The same work, then, presents a difference, according as it is done by fear, or accomplished by love, and is wrought by faith or by knowledge. Rightly, therefore, their rewards are different. To the Gnostic "are prepared what eye hath not seen, nor ear heard, nor hath entered into the heart of man;" but to him who has exercised simple faith He testifies a hundredfold in return for what he has left,--a promise which has turned out to fall within human comprehension. Come to this point, I recollect one who called himself a Gnostic. For, expounding the words, "But I say unto you, he that looketh on a woman to lust after, hath committed adultery," [2857] he thought that it was not bare desire that was condemned; but if through the desire the act that results from it proceeding beyond the desire is accomplished in it. For dream employs phantasy and the body. Accordingly, the historians relate the following decision of Bocchoris the just. [2858] A youth, falling in love with a courtezan, persuades the girl, for a stipulated reward, to come to him next day. But his desire being unexpectedly satiated, by laying hold of the girl in a dream, by anticipation, when the object of his love came according to stipulation, he prohibited her from coming in. But she, on learning what had taken place, demanded the reward, saying that in this way she had sated the lover's desire. They came accordingly to the judge. He, ordering the youth to hold out the purse containing the reward in the sun, bade the courtezan take hold of the shadow; facetiously bidding him pay the image of a reward for the image of an embrace. Accordingly one dreams, the soul assenting to the vision. But he dreams waking, who looks so as to lust; not only, as that Gnostic said, if along with the sight of the woman he imagine in his mind intercourse, for this is already the act of lust, as lust; but if one looks on beauty of person (the Word says), and the flesh seem to him in the way of lust to be fair, looking on carnally and sinfully, he is judged because he admired. For, on the other hand, he who in chaste love looks on beauty, thinks not that the flesh is beautiful, but the spirit, admiring, as I judge, the body as an image, by whose beauty he transports himself to the Artist, and to the true beauty; exhibiting the sacred symbol, the bright impress of righteousness to the angels that wait on the ascension; [2859] I mean the unction of acceptance, the quality of disposition which resides in the soul that is gladdened by the communication of the Holy Spirit. This glory, which shone forth on the face of Moses, the people could not look on. Wherefore he took a veil for the glory, to those who looked carnally. For those, who demand toll, detain those who bring in any worldly things, who are burdened with their own passions. But him that is free of all things which are subject to duty, and is full of knowledge, and of the righteousness of works, they pass on with their good wishes, blessing the man with his work. "And his life shall not fall away"--the leaf of the living tree that is nourished "by the water-courses." [2860] Now the righteous is likened to fruit-bearing trees, and not only to such as are of the nature [2861] of tall-growing ones. And in the sacrificial oblations, according to the law, there were those who looked for blemishes in the sacrifices. They who are skilled in such matters distinguish propension [2862] (orexis) from lust (epithumia); and assign the latter, as being irrational, to pleasures and licentiousness; and propension, as being a rational movement, they assign to the necessities of nature. __________________________________________________________________ [2848] [See vol. i. p. 18. S.] [2849] Jas. v. 20; 1 Pet. iv. 8. [2850] 1 Cor. xiii. 7. [2851] 1 Cor. xiii. 1, 3. [2852] Ps. l. 14, 15. [2853] Ps. li. 17. [2854] 1 John iv. 8, 16. [2855] Rom. xiii. 10. [2856] Rom. xiii. 10. [2857] Matt. v. 28. [2858] [Or, "the Wise." See Rawlinson, Herodotus, ii. p. 317.] [2859] i.e., of blessed souls. [2860] Ps. i. 3. [2861] The text here has thusian, for which phusin has been suggested as probably the true reading. [2862] orexis the Stoics define to be a desire agreeable to reason; epithumia, a desire contrary to reason. __________________________________________________________________ Chap. XIX.--Women as well as Men Capable of Perfection. In this perfection it is possible for man and woman equally to share. It is not only Moses, then, that heard from God, "I have spoken to thee once, and twice, saying, I have seen this people, and lo, it is stiff-necked. Suffer me to exterminate them, and blot out their name from under heaven; and I will make thee into a great and wonderful nation much greater than this;" who answers not regarding himself, but the common salvation: "By no means, O Lord; forgive this people their sin, or blot me out of the book of the living." [2863] How great was his perfection, in wishing to die together with the people, rather than be saved alone! But Judith too, who became perfect among women, in the siege of the city, at the entreaty of the elders went forth into the strangers' camp, despising all danger for her country's sake, giving herself into the enemy's hand in faith in God; and straightway she obtained the reward of her faith,--though a woman, prevailing over the enemy of her faith, and gaining possession of the head of Holofernes. And again, Esther perfect by faith, who rescued Israel from the power of the king and the satrap's cruelty: a woman alone, afflicted with fastings, [2864] held back ten thousand armed [2865] hands, annulling by her faith the tyrant's decree; him indeed she appeased, Haman she restrained, and Israel she preserved scathless by her perfect prayer to God. I pass over in silence Susanna and the sister of Moses, since the latter was the prophet's associate in commanding the host, being superior to all the women among the Hebrews who were in repute for their wisdom; and the former in her surpassing modesty, going even to death condemned by licentious admirers, remained the unwavering martyr of chastity. Dion, too, the philosopher, tells that a certain woman Lysidica, through excess of modesty, bathed in her clothes; and that Philotera, when she was to enter the bath, gradually drew back her tunic as the water covered the naked parts; and then rising by degrees, put it on. And did not Leæna of Attica manfully bear the torture? She being privy to the conspiracy of Harmodius and Aristogeiton against Hipparchus, uttered not a word, though severely tortured. And they say that the Argolic women, under the guidance of Telesilla the poetess, turned to flight the doughty Spartans by merely showing themselves; and that she produced in them fearlessness of death. Similarly speaks he who composed the Danais respecting the daughters of Danaus:-- "And then the daughters of Danaus swiftly armed themselves, Before the fair-flowing river, majestic Nile [2866] ," and so forth. And the rest of the poets sing of Atalanta's swiftness in the chase, of Anticlea's love for children, of Alcestis's love for her husband, of the courage of Makæria and of the Hyacinthides. What shall I say? Did not Theano the Pythagorean make such progress in philosophy, that to him who looked intently at her, and said, "Your arm is beautiful," she answered "Yes, but it is not public." Characterized by the same propriety, there is also reported the following reply. [2867] When asked when a woman after being with her husband attends the Thesmophoria, said, "From her own husband at once, from a stranger never." Themisto too, of Lampsacus, the daughter of Zoilus, the wife of Leontes of Lampsacus, studied the Epicurean philosophy, as Myia the daughter of Theano the Pythagorean, and Arignote, who wrote the history of Dionysius. And the daughters of Diodorus, who was called Kronus, all became dialecticians, as Philo the dialectician says in the Menexenus, whose names are mentioned as follows--Menexene, Argia, Theognis, Artemesia, Pantaclea. I also recollect a female Cynic,--she was called Hipparchia, a Maronite, the wife of Crates,--in whose case the so-called dog-wedding was celebrated in the Poecile. Arete of Cyrene, too, the daughter of Aristippus, educated her son Aristippus, who was surnamed Mother-taught. Lastheneia of Arcis, and Axiothea of Phlius, studied philosophy with Plato. Besides, Aspasia of Miletus, of whom the writers of comedy write much, was trained by Socrates in philosophy, by Pericles in rhetoric. I omit, on account of the length of the discourse, the rest; enumerating neither the poetesses Corinna, Telesilla, Myia, and Sappho; nor the painters, as Irene the daughter of Cratinus, and Anaxandra the daughter of Nealces, according to the account of Didymus in the Symposiaci. The daughter of Cleobulus, the sage and monarch of the Lindii, was not ashamed to wash the feet of her father's guests. Also the wife of Abraham, the blessed Sarah, in her own person prepared the cakes baked in the ashes for the angels; and princely maidens among the Hebrews fed sheep. Whence also the Nausicaä of Homer went to the washing-tubs. The wise woman, then, will first choose to persuade her husband to be her associate in what is conducive to happiness. And should that be found impracticable, let her by herself earnestly aim at virtue, gaining her husband's consent in everything, so as never to do anything against his will, with exception of what is reckoned as contributing to virtue and salvation. But if one keeps from such a mode of life either wife or maid-servant, whose heart is set on it; what such a person in that case plainly does is nothing else than determine to drive her away from righteousness and sobriety, and to choose to make his own house wicked and licentious. It is not then possible that man or woman can be conversant with anything whatever, without the advantage of education, and application, and training; and virtue, we have said, depends not on others, but on ourselves above all. Other things one can repress, by waging war against them; but with what depends on one's self, this is entirely out of the question, even with the most strenuous persistence. For the gift is one conferred by God, and not in the power of any other. Whence licentiousness should be regarded as the evil of no other one than of him who is guilty of licentiousness; and temperance, on the other hand, as the good of him who is able to practice it. __________________________________________________________________ [2863] Ex. xxxii. 9, 10, 32. [2864] So rendered by the Latin translator, as if the reading were tethlimmene. [2865] Sylburguis' conjecture of hoplismenas instead of hoplisamenas is here adopted. [2866] Sylburguis' conjecture of hoplismenas instead of hoplisamenas is here adopted. [2867] [Theano. See, also, p. 417. [73]Elucidation II.] __________________________________________________________________ Chapter XX.--A Good Wife. The woman who, with propriety, loves her husband, Euripides describes, while admonishing,-- "That when her husband says aught, She ought to regard him as speaking well if she say nothing; And if she will say anything, to do her endeavour to gratify her husband." And again he subjoins the like:-- "And that the wife should sweetly look sad with her husband, Should aught evil befall him, And have in common a share of sorrow and joy." Then, describing her as gentle and kind even in misfortunes, he adds:-- "And I, when you are ill, will, sharing your sickness bear it; And I will bear my share in your misfortunes." And:-- "Nothing is bitter to me, For with friends one ought to be happy, For what else is friendship but this?" The marriage, then, that is consummated according to the word, is sanctified, if the union be under subjection to God, and be conducted "with a true heart, in full assurance of faith, having hearts sprinkled from an evil conscience, and the body washed with pure water, and holding the confession of hope; for He is faithful that promised." And the happiness of marriage ought never to be estimated either by wealth or beauty, but by virtue. "Beauty," says the tragedy,-- "Helps no wife with her husband; But virtue has helped many; for every good wife Who is attached to her husband knows how to practice sobriety." Then, as giving admonitions, he says:-- "First, then, this is incumbent on her who is endowed with mind, That even if her husband be ugly, he must appear good-looking; For it is for the mind, not the eye, to judge." And so forth. For with perfect propriety Scripture has said that woman is given by God as "an help" to man. It is evident, then, in my opinion, that she will charge herself with remedying, by good sense and persuasion, each of the annoyances that originate with her husband in domestic economy. And if he do not yield, then she will endeavour, as far as possible for human nature, to lead a sinless life; whether it be necessary to die, in accordance with reason, or to live; considering that God is her helper and associate in such a course of conduct, her true defender and Saviour both for the present and for the future; making Him the leader and guide of all her actions, reckoning sobriety and righteousness her work, and making the favour of God her end. Gracefully, therefore, the apostle says in the Epistle to Titus, "that the elder women should be of godly behaviour, should not be slanderers, not enslaved to much wine; that they should counsel the young women to be lovers of their husbands, lovers of their children, discreet, chaste, housekeepers, good, subject to their own husbands; that the word of God be not blasphemed." [2868] But rather, he says, "Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently, lest there be any fornicator or profane person, as Esau, who for one morsel surrendered his birth-right; and lest any root of bitterness springing up trouble you, and thereby many be defiled." [2869] And then, as putting the finishing stroke to the question about marriage, he adds: "Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge." [2870] And one aim and one end, as far as regards perfection, being demonstrated to belong to the man and the woman, Peter in his Epistle says, "Though now for a season, if need be, ye are in heaviness through manifold temptations; that the trial of your faith, being much more precious than that of gold which perisheth, though it be tried with fire, might be found unto praise, and honour, and glory at the revelation of Jesus Christ; whom, having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable, and full of glory, receiving the end of your faith, the salvation of your souls." [2871] Wherefore also Paul rejoices for Christ's sake that he was "in labours, more abundantly, in stripes above measure, in deaths oft." [2872] __________________________________________________________________ [2868] Tit. ii. 3-5. [2869] Heb. xiii. 14-16. [2870] Heb. xiii. 4. [2871] 1 Pet. i. 6-9. [2872] 2 Cor. xi. 23. __________________________________________________________________ Chapter XXI.--Description of the Perfect Man, or Gnostic. Here I find perfection apprehended variously in relation to Him who excels in every virtue. Accordingly one is perfected as pious, and as patient, and as continent, and as a worker, and as a martyr, and as a Gnostic. But I know no one of men perfect in all things at once, while still human, though according to the mere letter of the law, except Him alone who for us clothed Himself with humanity. Who then is perfect? He who professes abstinence from what is bad. Well, this is the way to the Gospel and to well-doing. But gnostic perfection in the case of the legal man is the acceptance of the Gospel, that he that is after the law may be perfect. For so he, who was after the law, Moses, foretold that it was necessary to hear in order that we might, according to the apostle, receive Christ, the fulness of the law. [2873] But now in the Gospel the Gnostic attains proficiency not only by making use of the law as a step, but by understanding and comprehending it, as the Lord who gave the Covenants delivered it to the apostles. And if he conduct himself rightly (as assuredly it is impossible to attain knowledge (gnosis) by bad conduct); and if, further, having made an eminently right confession, he become a martyr out of love, obtaining considerable renown as among men; not even thus will he be called perfect in the flesh beforehand; since it is the close of life which claims this appellation, when the gnostic martyr has first shown the perfect work, and rightly exhibited it, and having thankfully shed his blood, has yielded up the ghost: blessed then will he be, and truly proclaimed perfect, "that the excellency of the power may be of God, and not of us," as the apostle says. Only let us preserve free-will and love: "troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed." [2874] For those who strive after perfection, according to the same apostle, must "give no offence in anything, but in everything approve themselves not to men, but to God." And, as a consequence, also they ought to yield to men; for it is reasonable, on account of abusive calumnies. Here is the specification: "in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings, in pureness, in knowledge, in long-suffering, in kindness, in the Holy Ghost, in love unfeigned, in the word of truth, in the power of God," [2875] that we may be the temples of God, purified "from all filthiness of the flesh and of the spirit." "And I," He says, "will receive you; and I will be to you for a Father, and ye shall be to Me for sons and daughters, saith the Lord Almighty." [2876] "Let us then," he says, "perfect holiness in the fear of God." For though fear beget pain, "I rejoice," he says, "not that ye were made sorry, but that ye showed susceptibility to repentance. For ye sorrowed after a godly sort, that ye might receive damage by us in nothing. For godly sorrow worketh repentance unto salvation not to be regretted; but the sorrow of the world worketh death. For this same thing that ye sorrowed after a godly sort, what earnestness it wrought in you; yea, what clearing of yourselves; yea, what compunction; yea, what fear; yea, what desire; yea, what zeal; yea, revenge! In all things ye have showed yourselves clear in the matter." [2877] Such are the preparatory exercises of gnostic discipline. And since the omnipotent God Himself "gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all attain to the unity of the faith, and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fulness of Christ;" [2878] we are then to strive to reach manhood as befits the Gnostic, and to be as perfect as we can while still abiding in the flesh, making it our study with perfect concord here to concur with the will of God, to the restoration of what is the truly perfect nobleness and relationship, to the fulness of Christ, that which perfectly depends on our perfection. And now we perceive where, and how, and when the divine apostle mentions the perfect man, and how he shows the differences of the perfect. And again, on the other hand: "The manifestation of the Spirit is given for our profit. For to one is given the word of wisdom by the Spirit; to another the word of knowledge according to the same Spirit; to another faith through the same Spirit; to another the gifts of healing through the same Spirit; to another the working of miracles; to another prophecy; to another discernment of spirits; to another diversities of tongues; to another the interpretation of tongues: and all these worketh the one and the same Spirit, distributing to each one according as He wills." [2879] Such being the case, the prophets are perfect in prophecy, the righteous in righteousness, and the martyrs in confession, and others in preaching, not that they are not sharers in the common virtues, but are proficient in those to which they are appointed. For what man in his senses would say that a prophet was not righteous? For what? did not righteous men like Abraham prophesy? "For to one God has given warlike deeds, To another the accomplishment of the dance, To another the lyre and song," [2880] says Homer. "But each has his own proper gift of God" [2881] --one in one way, another in another. But the apostles were perfected in all. You will find, then, if you choose, in their acts and writings, knowledge, life, preaching, righteousness, purity, prophecy. We must know, then, that if Paul is young in respect to time [2882] --having flourished immediately after the Lord's ascension--yet his writings depend on the Old Testament, breathing and speaking of them. For faith in Christ and the knowledge of the Gospel are the explanation and fulfilment of the law; and therefore it was said to the Hebrews, "If ye believe not, neither shall you understand;" [2883] that is, unless you believe what is prophesied in the law, and oracularly delivered by the law, you will not understand the Old Testament, which He by His coming expounded. Chapter XXII.--The True Gnostic Does Good, Not from Fear of Punishment or Hope of Reward, But Only for the Sake of Good Itself. The man of understanding and perspicacity is, then, a Gnostic. And his business is not abstinence from what is evil (for this is a step to the highest perfection), or the doing of good out of fear. For it is written, "Whither shall I flee, and where shall I hide myself from Thy presence? If I ascend into heaven, Thou art there; if I go away to the uttermost parts of the sea, there is Thy right hand; if I go down into the depths, there is Thy Spirit." [2884] Nor any more is he to do so from hope of promised recompense. For it is said, "Behold the Lord, and His reward is before His face, to give to every one according to his works; what eye hath not seen, and ear hath not heard, and hath not entered into the heart of man what God hath prepared for them that love Him." [2885] But only the doing of good out of love, and for the sake of its own excellence, is to be the Gnostic's choice. Now, in the person of God it is said to the Lord, "Ask of Me, and I will give the heathen for Thine inheritance;" [2886] teaching Him to ask a truly regal request--that is, the salvation of men without price, that we may inherit and possess the Lord. For, on the contrary, to desire knowledge about God for any practical purpose, that this may be done, or that may not be done, is not proper to the Gnostic; but the knowledge itself suffices as the reason for contemplation. For I will dare aver that it is not because he wishes to be saved that he, who devotes himself to knowledge for the sake of the divine science itself, chooses knowledge. For the exertion of the intellect by exercise is prolonged to a perpetual exertion. And the perpetual exertion of the intellect is the essence of an intelligent being, which results from an uninterrupted process of admixture, and remains eternal contemplation, a living substance. Could we, then, suppose any one proposing to the Gnostic whether he would choose the knowledge of God or everlasting salvation; and if these, which are entirely identical, were separable, he would without the least hesitation choose the knowledge of God, deeming that property of faith, which from love ascends to knowledge, desirable, for its own sake. This, then, is the perfect man's first form of doing good, when it is done not for any advantage in what pertains to him, but because he judges it right to do good; and the energy being vigorously exerted in all things, in the very act becomes good; not, good in some things, and not good in others; but consisting in the habit of doing good, neither for glory, nor, as the philosophers say, for reputation, nor from reward either from men or God; but so as to pass life after the image and likeness of the Lord. And if, in doing good, he be met with anything adverse, he will let the recompense pass without resentment as if it were good, he being just and good "to the just and the unjust." To such the Lord says, "Be ye, as your Father is perfect." To him the flesh is dead; but he himself lives alone, having consecrated the sepulchre into a holy temple to the Lord, having turned towards God the old sinful soul. Such an one is no longer continent, but has reached a state of passionlessness, waiting to put on the divine image. "If thou doest alms," it is said, "let no one know it; and if thou fastest, anoint thyself, that God alone may know," [2887] and not a single human being. Not even he himself who shows mercy ought to know that he does show mercy; for in this way he will be sometimes merciful, sometimes not. And when he shall do good by habit, he will imitate the nature of good, and his disposition will be his nature and his practice. There is no necessity for removing those who are raised on high, but there is necessity for those who are walking to reach the requisite goal, by passing over the whole of the narrow way. For this is to be drawn by the Father, to become worthy to receive the power of grace from God, so as to run without hindrance. And if some hate the elect, such an one knows their ignorance, and pities their minds for its folly. As is right, then, knowledge itself loves and teaches the ignorant, and instructs the whole creation to honour God Almighty. And if such an one teaches to love God, he will not hold virtue as a thing to be lost in any case, either awake or in a dream, or in any vision; since the habit never goes out of itself by falling from being a habit. Whether, then, knowledge be said to be habit or disposition; on account of diverse sentiments never obtaining access, the guiding faculty, remaining unaltered, admits no alteration of appearances by framing in dreams visionary conceptions out of its movements by day. Wherefore also the Lord enjoins "to watch," so that our soul may never be perturbed with passion, even in dreams; but also to keep the life of the night pure and stainless, as if spent in the day. For assimilation to God, as far as we can, is preserving the mind in its relation to the same things. And this is the relation of mind as mind. But the variety of disposition arises from inordinate affection to material things. And for this reason, as they appear to me, to have called night Euphrone; since then the soul, released from the perceptions of sense, turns in on itself, and has a truer hold of intelligence (phronesis). [2888] Wherefore the mysteries are for the most part celebrated by night, indicating the withdrawal of the soul from the body, which takes place by night. "Let us not then sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunken, are drunken in the night. But let us who are of the day be sober, putting on the breastplate of faith and love, and as an helmet the hope of salvation." [2889] And as to what, again, they say of sleep, the very same things are to be understood of death. For each exhibits the departure of the soul, the one more, the other less; as we may also get this in Heraclitus: "Man touches night in himself, when dead and his light quenched; and alive, when he sleeps he touches the dead; and awake, when he shuts his eyes, he touches the sleeper." [2890] "For blessed are those that have seen the Lord," [2891] according to the apostle; "for it is high time to awake out of sleep. For now is our salvation nearer than when we believed. The night is far spent, the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light." [2892] By day and light he designates figuratively the Son, and by the armour of light metaphorically the promises. So it is said that we ought to go washed to sacrifices and prayers, clean and bright; and that this external adornment and purification are practiced for a sign. Now purity is to think holy thoughts. Further, there is the image of baptism, which also was handed down to the poets from Moses as follows:-- "And she having drawn water, and wearing on her body clean clothes." [2893] It is Penelope that is going to prayer:-- "And Telemachus, Having washed his hands in the hoary sea, prayed to Athene." [2894] It was a custom of the Jews to wash frequently after being in bed. It was then well said,-- "Be pure, not by washing of water, but in the mind." For sanctity, as I conceive it, is perfect pureness of mind, and deeds, and thoughts, and words too, and in its last degree sinlessness in dreams. And sufficient purification to a man, I reckon, is thorough and sure repentance. If, condemning ourselves for our former actions, we go forward, after these things taking thought, [2895] and divesting our mind both of the things which please us through the senses, and of our former transgressions. If, then, we are to give the etymology of episteme, knowledge, its signification is to be derived from stasis, placing; for our soul, which was formerly borne, now in one way, now in another, it settles in objects. Similarly faith is to be explained etymologically, as the settling (stasis) of our soul respecting that which is. But we desire to learn about the man who is always and in all things righteous; who, neither dreading the penalty proceeding from the law, nor fearing to entertain hatred of evil in the case of those who live with him and who prosecute the injured, nor dreading danger at the hands of those who do wrong, remains righteous. For he who, on account of these considerations, abstains from anything wrong, is not voluntarily kind, but is good from fear. Even Epicurus says, that the man who in his estimation was wise, "would not do wrong to any one for the sake of gain; for he could not persuade himself that he would escape detection." So that, if he knew he would not be detected, he would, according to him, do evil. And such are the doctrines of darkness. If, too, one shall abstain from doing wrong from hope of the recompense given by God on account of righteous deeds, he is not on this supposition spontaneously good. For as fear makes that man just, so reward makes this one; or rather, makes him appear to be just. But with the hope after death--a good hope to the good, to the bad the reverse--not only they who follow after Barbarian wisdom, but also the Pythagoreans, are acquainted. For the latter also proposed hope as an end to those who philosophize. Whereas Socrates [2896] also, in the Phædo, says "that good souls depart hence with a good hope;" and again, denouncing the wicked, he sets against this the assertion, "For they live with an evil hope." With him Heraclitus manifestly agrees in his dissertations concerning men: "There awaits man after death what they neither hope nor think." Divinely, therefore, Paul writes expressly, "Tribulation worketh, patience, and patience experience, and experience hope; and hope maketh not ashamed." [2897] For the patience is on account of the hope in the future. Now hope is synonymous with the recompense and restitution of hope; which maketh not ashamed, not being any more vilified. But he who obeys the mere call, as he is called, neither for fear, nor for enjoyments, is on his way to knowledge (gnosis). For he does not consider whether any extrinsic lucrative gain or enjoyment follows to him; but drawn by the love of Him who is the true object of love, and led to what is requisite, practices piety. So that not even were we to suppose him to receive from God leave to do things forbidden with impunity; not even if he were to get the promise that he would receive as a reward the good things of the blessed; but besides, not even if he could persuade himself that God would be hoodwinked with reference to what he does (which is impossible), would he ever wish to do aught contrary to right reason, having once made choice of what is truly good and worthy of choice on its own account, and therefore to be loved. For it is not in the food of the belly, that we have heard good to be situated. But he has heard that "meat will not commend us," [2898] nor marriage, nor abstinence from marriage in ignorance; but virtuous gnostic conduct. For the dog, which is an irrational animal, may be said to be continent, dreading as it does the uplifted stick, and therefore keeping away from the meat. But let the predicted promise be taken away, and the threatened dread cancelled, and the impending danger removed, and the disposition of such people will be revealed. __________________________________________________________________ [2873] Deut. xviii. 15; Rom. x. 4. [2874] 2 Cor. iv. 8, 9. [2875] 2 Cor. vi. 3-7. [2876] 2 Cor. vii. 1, vi. 16, 17, 18. [2877] 2 Cor. vii. 1-11. [2878] Eph. iv. 11, 12, 13. [2879] 1 Cor. xii. 7-11. [2880] Iliad, xiii. 730. [2881] 1 Cor. vii. 7. [2882] [[74]Elucidation III.] [2883] Isa. vii. 9. [2884] Ps. cxxxix. 7-10. [2885] Isa. xl. 10; lxii. 11; Ps. lxii. 12; Rev. xxii. 12; Rom. ii. 6. [2886] Ps. ii. 8. [2887] Matt. vi. 2, etc. [2888] Euphrone is plainly "kindly, cheerful." [2889] 1 Thess. v. 6-8. [2890] As it stands in the text the passage is unintelligable, and has been variously amended successfully. [2891] Clement seems to have read Kurion for kairon in Rom. xiii. 11. [2892] Rom. xiii. 11, 12. [2893] Homer, Odyss., iv. 750, 760; xvii. 48, 58. [2894] Odyss., ii. 261. [2895] Explaining metanoeo etymologically. [2896] [[75]Elucidation IV.] [2897] Rom. v. 3-5. [2898] 1 Cor. viii. 8. __________________________________________________________________ Chapter XXIII.--The Same Subject Continued. For it is not suitable to the nature of the thing itself, that they should apprehend in the truly gnostic manner the truth, that all things which were created for our use are good; as, for example, marriage and procreation, when used in moderation; and that it is better than good to become free of passion, and virtuous by assimilation to the divine. But in the case of external things, agreeable or disagreeable, from some they abstain, from others not. But in those things from which they abstain from disgust, they plainly find fault with the creature and the Creator; and though in appearance they walk faithfully, the opinion they maintain is impious. That command, "Thou shall not lust," needs neither the necessity arising from fear, which compels to keep from things that are pleasant; nor the reward, which by promise persuades to restrain the impulses of passion. And those who obey God through the promise, caught by the bait of pleasure, choose obedience not for the sake of the commandment, but for the sake of the promise. Nor will turning away from objects of sense, as a matter of necessary consequence, produce attachment to intellectual objects. On the contrary, the attachment to intellectual objects naturally becomes to the Gnostic an influence which draws away from the objects of sense; inasmuch as he, in virtue of the selection of what is good, has chosen what is good according to knowledge (gnostikos), admiring generation, and by sanctifying the Creator sanctifying assimilation to the divine. But I shall free myself from lust, let him say, O Lord, for the sake of alliance with Thee. For the economy of creation is good, and all things are well administered: nothing happens without a cause. I must be in what is Thine, O Omnipotent One. And if I am there, I am near Thee. And I would be free of fear that I may be able to draw near to Thee, and to be satisfied with little, practising Thy just choice between things good and things like. Right mystically and sacredly the apostle, teaching us the choice which is truly gracious, not in the way of rejection of other things as bad, but so as to do things better than what is good, has spoken, saying, "So he that giveth his virgin in marriage doeth well; and he that giveth her not doeth better; as far as respects seemliness and undistracted attendance on the Lord." [2899] Now we know that things which are difficult are not essential; but that things which are essential have been graciously made easy of attainment by God. Wherefore Democritus well says, that "nature and instruction" are like each other. And we have briefly assigned the cause. For instruction harmonizes man, and by harmonizing makes him natural; and it is no matter whether one was made such as he is by nature, or transformed by time and education. The Lord has furnished both; that which is by creation, and that which is by creating again and renewal through the covenant. And that is preferable which is advantageous to what is superior; but what is superior to everything is mind. So, then, what is really good is seen to be most pleasant, and of itself produces the fruit which is desired--tranquillity of soul. "And he who hears Me," it is said, "shall rest in peace, confident, and shall be calm without fear of any evil." [2900] "Rely with all thy heart and thy mind on God." [2901] On this wise it is possible for the Gnostic already to have become God. "I said, Ye are gods, and [2902] sons of the highest." And Empedocles says that the souls of the wise become gods, writing as follows:-- "At last prophets, minstrels, and physicians, And the foremost among mortal men, approach; Whence spring gods supreme in honours." Man, then, genetically considered, is formed in accordance with the idea of the connate spirit. For he is not created formless and shapeless in the workshop of nature, where mystically the production of man is accomplished, both art and essence being common. But the individual man is stamped according to the impression produced in the soul by the objects of his choice. Thus we say that Adam was perfect, as far as respects his formation; for none of the distinctive characteristics of the idea and form of man were wanting to him; but in the act of coming into being he received perfection. And he was justified by obedience; this was reaching manhood, as far as depended on him. And the cause lay in his choosing, and especially in his choosing what was forbidden. God was not the cause. For production is twofold--of things procreated, and of things that grow. And manliness in man, who is subject to perturbation, as they say, makes him who partakes of it essentially fearless and invincible; and anger is the mind's satellite in patience, and endurance, and the like; and self-constraint and salutary sense are set over desire. But God is impassible, free of anger, destitute of desire. And He is not free of fear, in the sense of avoiding what is terrible; or temperate, in the sense of having command of desires. For neither can the nature of God fall in with anything terrible, nor does God flee fear; just as He will not feel desire, so as to rule over desires. Accordingly that Pythagorean saying was mystically uttered respecting us, "that man ought to become one;" for the high priest himself is one, God being one in the immutable state of the perpetual flow [2903] of good things. Now the Saviour has taken away wrath in and with lust, wrath being lust of vengeance. For universally liability to feeling belongs to every kind of desire; and man, when deified purely into a passionless state, becomes a unit. As, then, those, who at sea are held by an anchor, pull at the anchor, but do not drag it to them, but drag themselves to the anchor; so those who, according to the gnostic life, draw God towards them, imperceptibly bring themselves to God: for he who reverences God, reverences himself. In the contemplative life, then, one in worshipping God attends to himself, and through his own spotless purification beholds the holy God holily; for self-control, being present, surveying and contemplating itself uninterruptedly, is as far as possible assimilated to God. Chapter XXIV.--The Reason and End of Divine Punishments. Now that is in our power, of which equally with its opposite we are masters,--as, say to philosophize or not, to believe or disbelieve. In consequence, then, of our being equally masters of each of the opposites, what depends on us is found possible. Now the commandments may be done or not done by us, who, as is reasonable, are liable to praise and blame. And those, again, who are punished on account of sins committed by them, are punished for them alone; for what is done is past, and what is done can never be undone. The sins committed before faith are accordingly forgiven by the Lord, not that they may be undone, but as if they had not been done. "But not all," says Basilides, [2904] "but only sins involuntary and in ignorance, are forgiven;" as would be the case were it a man, and not God, that conferred such a boon. To such an one Scripture says, "Thou thoughtest that I would be like thee." [2905] But if we are punished for voluntary sins, we are punished not that the sins which are done may be undone, but because they were done. But punishment does not avail to him who has sinned, to undo his sin, but that he may sin no more, and that no one else fall into the like. Therefore the good God corrects for these three causes: First, that he who is corrected may become better than his former self; then that those who are capable of being saved by examples may be driven back, being admonished; and thirdly, that he who is injured may not be readily despised, and be apt to receive injury. And there are two methods of correction--the instructive and the punitive, which we have called the disciplinary. It ought to be known, then, that those who fall into sin after baptism [2906] are those who are subjected to discipline; for the deeds done before are remitted, and those done after are purged. It is in reference to the unbelieving that it is said, "that they are reckoned as the chaff which the wind drives from the face of the earth, and the drop which falls from a vessel." [2907] Chapter XXV.--True Perfection Consists in the Knowledge and Love of God. "Happy he who possesses the culture of knowledge, and is not moved to the injury of the citizens or to wrong actions, but contemplates the undecaying order of immortal nature, how and in what way and manner it subsists. To such the practice of base deeds attaches not," Rightly, then, Plato says, "that the man who devotes himself to the contemplation of ideas will live as a god among men; now the mind is the place of ideas, and God is mind." He says that he who contemplates the unseen God lives as a god among men. And in the Sophist, Socrates calls the stranger of Elea, who was a dialectician, "god:" "Such are the gods who, like stranger guests, frequent cities. For when the soul, rising above the sphere of generation, is by itself apart, and dwells amidst ideas," like the Coryphæus in Theætetus, now become as an angel, it will be with Christ, being rapt in contemplation, ever keeping in view the will of God; in reality "Alone wise, while these flit like shadows." [2908] "For the dead bury their dead." Whence Jeremiah says: "I will fill it with the earth-born dead whom mine anger has smitten." [2909] God, then, being not a subject for demonstration, cannot be the object of science. But the Son is wisdom, and knowledge, and truth, and all else that has affinity thereto. He is also susceptible of demonstration and of description. And all the powers of the Spirit, becoming collectively one thing, terminate in the same point--that is, in the Son. But He is incapable of being declared, in respect of the idea of each one of His powers. And the Son is neither simply one thing as one thing, nor many things as parts, but one thing as all things; whence also He is all things. For He is the circle of all powers rolled and united into one unity. Wherefore the Word is called the Alpha and the Omega, of whom alone the end becomes beginning, and ends again at the original beginning without any break. Wherefore also to believe in Him, and by Him, is to become a unit, being indissolubly united in Him; and to disbelieve is to be separated, disjoined, divided. "Wherefore thus saith the Lord, Every alien son is uncircumcised in heart, and uncircumcised in flesh" (that is, unclean in body and soul): "there shall not enter one of the strangers into the midst of the house of Israel, but the Levites." [2910] He calls those that would not believe, but would disbelieve, strangers. Only those who live purely being true priests of God. Wherefore, of all the circumcised tribes, those anointed to be high priests, and kings, and prophets, were reckoned more holy. Whence He commands them not to touch dead bodies, or approach the dead; not that the body was polluted, but that sin and disobedience were incarnate, and embodied, and dead, and therefore abominable. It was only, then, when a father and mother, a son and daughter died, that the priest was allowed to enter, because these were related only by flesh and seed, to whom the priest was indebted for the immediate cause of his entrance into life. And they purify themselves seven days, the period in which Creation was consummated. For on the seventh day the rest is celebrated; and on the eighth he brings a propitiation, as is written in Ezekiel, according to which propitiation the promise is to be received. [2911] And the perfect propitiation, I take it, is that propitious faith in the Gospel which is by the law and the prophets, and the purity which shows itself in universal obedience, with the abandonment of the things of the world; in order to that grateful surrender of the tabernacle, which results from the enjoyment of the soul. Whether, then, the time be that which through the seven periods enumerated returns to the chiefest rest, [2912] or the seven heavens, which some reckon one above the other; or whether also the fixed sphere which borders on the intellectual world be called the eighth, the expression denotes that the Gnostic ought to rise out of the sphere of creation and of sin. After these seven days, sacrifices are offered for sins. For there is still fear of change, and it touches the seventh circle. The righteous Job says: "Naked came I out of my mother's womb, and naked shall I return there;" [2913] not naked of possessions, for that were a trivial and common thing; but, as a just man, he departs naked of evil and sin, and of the unsightly shape which follows those who have led bad lives. For this was what was said, "Unless ye be converted, and become as children," [2914] pure in flesh, holy in soul by abstinence from evil deeds; showing that He would have us to be such as also He generated us from our mother--the water. [2915] For the intent of one generation succeeding another is to immortalize by progress. "But the lamp of the wicked shall be put out." [2916] That purity in body and soul which the Gnostic partakes of, the all-wise Moses indicated, by employing repetition in describing the incorruptibility of body and of soul in the person of Rebecca, thus: "Now the virgin was fair, and man had not known her." [2917] And Rebecca, interpreted, means "glory of God;" and the glory of God is immortality. [2918] This is in reality righteousness, not to desire other things, but to be entirely the consecrated temple of the Lord. Righteousness is peace of life and a well-conditioned state, to which the Lord dismissed her when He said, "Depart into peace." [2919] For Salem is, by interpretation, peace; of which our Saviour is enrolled King, as Moses says, Melchizedek king of Salem, priest of the most high God, who gave bread and wine, furnishing consecrated food for a type of the Eucharist. And Melchizedek is interpreted "righteous king;" and the name is a synonym for righteousness and peace. Basilides, however, supposes that Righteousness and her daughter Peace dwell stationed in the eighth sphere. But we must pass from physics to ethics, which are clearer; for the discourse concerning these will follow after the treatise in hand. The Saviour Himself, then, plainly initiates us into the mysteries, according to the words of the tragedy: [2920] -- "Seeing those who see, he also gives the orgies." And if you ask, "These orgies, what is their nature?" You will hear again:-- "It is forbidden to mortals uninitiated in the Bacchic rites to know." And if any one will inquire curiously what they are, let him hear:-- "It is not lawful for thee to hear, but they are worth knowing; The rites of the God detest him who practices impiety." Now God, who is without beginning, is the perfect beginning of the universe, and the producer of the beginning. As, then, He is being, He is the first principle of the department of action, as He is good, of morals; as He is mind, on the other hand, He is the first principle of reasoning and of judgment. Whence also He alone is Teacher, who is the only Son of the Most High Father, the Instructor of men. Chapter XXVI.--How the Perfect Man Treats the Body and the Things of the World. Those, then, who run down created existence and vilify the body are wrong; not considering that the frame of man was formed erect for the contemplation of heaven, and that the organization of the senses tends to knowledge; and that the members and parts are arranged for good, not for pleasure. Whence this abode becomes receptive of the soul which is most precious to God; and is dignified with the Holy Spirit through the sanctification of soul and body, perfected with the perfection of the Saviour. And the succession of the three virtues is found in the Gnostic, who morally, physically, and logically occupies himself with God. For wisdom is the knowledge of things divine and human; and righteousness is the concord of the parts of the soul; and holiness is the service of God. But if one were to say that he disparaged the flesh, and generation on account of it, by quoting Isaiah, who says, "All flesh is grass, and all the glory of man as the flower of grass: the grass is withered, and the flower has fallen; but the word of the Lord endureth for ever;" [2921] let him hear the Spirit interpreting the matter in question by Jeremiah, "And I scattered them like dry sticks, that are made to fly by the wind into the desert. This is the lot and portion of your disobedience, saith the Lord. As thou hast forgotten Me, and hast trusted in lies, so will I discover thy hinder parts to thy face; and thy disgrace shall be seen, thy adultery, and thy neighing," and so on. [2922] For "the flower of grass," and "walking after the flesh," and "being carnal," according to the apostle, are those who are in their sins. The soul of man is confessedly the better part of man, and the body the inferior. But neither is the soul good by nature, nor, on the other hand, is the body bad by nature. Nor is that which is not good straightway bad. For there are things which occupy a middle place, and among them are things to be preferred, and things to be rejected. The constitution of man, then, which has its place among things of sense, was necessarily composed of things diverse, but not opposite--body and soul. Always therefore the good actions, as better, attach to the better and ruling spirit; and voluptuous and sinful actions are attributed to the worse, the sinful one. Now the soul of the wise man and Gnostic, as sojourning in the body, conducts itself towards it gravely and respectfully, not with inordinate affections, as about to leave the tabernacle if the time of departure summon. "I am a stranger in the earth, and a sojourner with you," it is said. [2923] And hence Basilides says, that he apprehends that the election are strangers to the world, being supramundane by nature. But this is not the case. For all things are of one God. And no one is a stranger to the world by nature, their essence being one, and God one. But the elect man dwells as a sojourner, knowing all things to be possessed and disposed of; and he makes use of the things which the Pythagoreans make out to be the threefold good things. The body, too, as one sent on a distant pilgrimage, uses inns and dwellings by the way, having care of the things of the world, of the places where he halts; but leaving his dwelling-place and property without excessive emotion; readily following him that leads him away from life; by no means and on no occasion turning back; giving thanks for his sojourn, and blessing [God] for his departure, embracing the mansion that is in heaven. "For we know, that, if the earthly house of our tabernacle be dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For we that are in this tabernacle do groan, desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we walk by faith, not by sight," [2924] as the apostle says; "and we are willing rather to be absent from the body, and present with God." The rather is in comparison. And comparison obtains in the case of things that fall under resemblance; as the more valiant man is more valiant among the valiant, and most valiant among cowards. Whence he adds, "Wherefore we strive, whether present or absent, to be accepted with Him," [2925] that is, God, whose work and creation are all things, both the world and things supramundane. I admire Epicharmus, who clearly says:-- "Endowed with pious mind, you will not, in dying, Suffer aught evil. The spirit will dwell in heaven above;" and the minstrel [2926] who sings:-- "The souls of the wicked flit about below the skies on earth, In murderous pains beneath inevitable yokes of evils; But those of the pious dwell in the heavens, Hymning in songs the Great, the Blessed One." The soul is not then sent down from heaven to what is worse. For God works all things up to what is better. But the soul which has chosen the best life--the life that is from God and righteousness--exchanges earth for heaven. With reason therefore, Job, who had attained to knowledge, said, "Now I know that thou canst do all things; and nothing is impossible to Thee. For who tells me of what I know not, great and wonderful things with which I was unacquainted? And I felt myself vile, considering myself to be earth and ashes." [2927] For he who, being in a state of ignorance, is sinful, "is earth and ashes;" while he who is in a state of knowledge, being assimilated as far as possible to God, is already spiritual, and so elect. And that Scripture calls the senseless and disobedient "earth," will be made clear by Jeremiah the prophet, saying, in reference to Joachim and his brethren "Earth, earth, hear the word of the Lord; Write this man, as man excommunicated." [2928] And another prophet says again, "Hear, O heaven; and give ear, O earth," [2929] calling understanding "ear," and the soul of the Gnostic, that of the man who has applied himself to the contemplation of heaven and divine things, and in this way has become an Israelite, "heaven." For again he calls him who has made ignorance and hardness of heart his choice, "earth." And the expression "give ear" he derives from the "organs of hearing," "the ears," attributing carnal things to those who cleave to the things of sense. Such are they of whom Micah the prophet says, "Hear the word of the Lord, ye peoples who dwell with pangs." [2930] And Abraham said, "By no means. The Lord is He who judgeth the earth;" [2931] "since he that believeth not, is," according to the utterance of the Saviour, "condemned already." [2932] And there is written in the Kings [2933] the judgment and sentence of the Lord, which stands thus: "The Lord hears the righteous, but the wicked He saveth not, because they do not desire to know God." For the Almighty will not accomplish what is absurd. What do the heresies say to this utterance, seeing Scripture proclaims the Almighty God to be good, and not the author of evil and wrong, if indeed ignorance arises from one not knowing? But God does nothing absurd. "For this God," it is said, "is our God, and there is none to save besides Him." [2934] "For there is no unrighteousness with God," [2935] according to the apostle. And clearly yet the prophet teaches the will of God, and the gnostic proficiency, in these words: "And now, Israel, what doth the Lord God require of thee, but to fear the Lord thy God, and walk in all His ways, and love Him, and serve Him alone?" [2936] He asks of thee, who hast the power of choosing salvation. What is it, then, that the Pythagoreans mean when they bid us "pray with the voice"? As seems to me, not that they thought the Divinity could not hear those who speak silently, but because they wished prayers to be right, which no one would be ashamed to make in the knowledge of many. We shall, however, treat of prayer in due course by and by. But we ought to have works that cry aloud, as becoming "those who walk in the day." [2937] "Let thy works shine," [2938] and behold a man and his works before his face. "For behold God and His works." [2939] For the gnostic must, as far as is possible, imitate God. And the poets call the elect in their pages godlike and gods, and equal to the gods, and equal in sagacity to Zeus, and having counsels like the gods, and resembling the gods,--nibbling, as seems to me, at the expression, "in the image and likeness." [2940] Euripides accordingly says, "Golden wings are round my back, and I am shod with the winged sandals of the Sirens; and I shall go aloft into the wide ether, to hold convene with Zeus." But I shall pray the Spirit of Christ to wing me to my Jerusalem. For the Stoics say that heaven is properly a city, but places here on earth are not cities; for they are called so, but are not. For a city is an important thing, and the people a decorous body, and a multitude of men regulated by law as the church by the word--a city on earth impregnable--free from tyranny; a product of the divine will on earth as in heaven. Images of this city the poets create with their pen. For the Hyperboreans, and the Arimaspian cities, and the Elysian plains, are commonwealths of just men. And we know Plato's city placed as a pattern in heaven. [2941] __________________________________________________________________ __________________________________________________________________ [2899] 1 Cor. vii. 38, 35. [2900] Prov. i. 33. [2901] Prov. iii. 5. [2902] Ps. lxxxii. 6. [2903] thein ... Oeos. [2904] [[76]Elucidation V.] [2905] Ps. l. 21. [2906] loutron. [See [77]Elucidation VI.] [2907] Ps. i. 4: Isa. xl. 15. [2908] Hom., Odyss., x. 495. [2909] Jer. xxxiii. 5. [2910] Ezek. xliv. 9, 10. [2911] Ezek. xliv. 27. [2912] The jubilee. [[78]Elucidation VII.] [2913] Job i. 21. [2914] Matt. xviii. 3. [2915] i.e., Baptism. [2916] Job [xviii. 5.; Prov. xiii. 9.] [2917] Gen. xxiv. 16. [2918] [On Clement's Hebrew, see [79]Elucidation VIII.] [2919] Mark v. 34. [2920] Eurip., Bacchæ, 465, etc. [2921] Isa. xl. 6-8. [2922] Jer. xiii. 24-27. [2923] Gen. xxiii. 4; Ps. xxxix. 12. [2924] 2 Cor. v. 1, 2, 3, 7. [2925] 2 Cor. v. 9. [2926] Pindar, according to Theodoret. [2927] Job xlii. 2, 3, 6. [2928] Jer. xxii. 29, 30. [2929] Isa. i. 2. [2930] Mic. i. 2, where, however, the concluding words are not found. [2931] Gen. xviii. 25. [2932] John iii. 18. [2933] Where? [2934] Isa. xlv. 21. [2935] Rom. ix. 14. [2936] Deut. x. 12 [2937] Rom. xiii. 13. [2938] Matt. v. 16. [2939] Isa. lxii. 11. [2940] Gen. i. 26. [2941] [Elucidation IX.] __________________________________________________________________ Elucidations. I. (The Lord's Discipline, book iv. [80]cap. vi. p. 413.) he kuriake askesis. Casaubon explains this as Dominica exercitatio (the religion which the Lord taught), and quotes the apostolic canons (li. and lii.), which, using this word (askesis), ordain certain fasts on account of pious exercise. Baronius, more suo, grasps at this word askesis, as a peg to hang the system of monkery upon. Casaubon answers: "If so, then all the early Christians were monks and nuns; as this word is always used by the Fathers for the Christian discipline, or Christianity itself." Such are the original ascetics, nothing more. The Christian Fathers transferred the word from heathen use to that of the Church, to signify the training to which all the faithful should subject themselves, in obedience to St. Paul (1 Cor. ix. 24-27). See Isaaci Casauboni, De Annalibus Baronianis Exercitationes, p. 171. II. (Theano, [81]cap. xix. p. 431.) The translator has not been happy in this rendering, but I retain it as in the Edinburgh Edition, which leaves one in doubt whether this second saying was Theano's; for, possibly, the translator meant to leave it so. But the Migne note is very good: "Jamblichus mentions two Theanos, one the wife of Brontinus, or Brotinus, and the other of Pythagoras. Both alike were devoted to the Pythagorean philosophy; and it is not certain, therefore, to which of them these dicta belong." Theodoret quotes both, but decides not this doubt. Hoffman says, "There were many of the name;" and he mentions five different ones. Suidas makes mention of Theano of Crotona as the wife of Pythagoras, "the first woman who philosophized and wrote poetry;" and Hoffman doubts not this lady is the one quoted by Clement. She seems to have presided over the school of her husband after his death. Of the beauty and morality of the second dictum, I have spoken already (p. 348, Elucidation XI.); and I think it worth whole volumes of casuistry on a subject which (naturâ duce, sub lege Logi) the Gospel modestly leaves to natural decency and enlightened conscience. (See Clement's fine remarks, on p. 435. III. (St. Paul, [82]note 4, p. 434.) Better rendered, "Paul is more recent (or later) in respect of time." This seems a strangely apologetic way to speak of this glorious apostle; though the reference may be to his own words (1 Cor. xv. 8), "as of one born out of due time." And it suggests to me, that, among the Alexandrian Christians, there were many Jewish converts who said, "I am of Apollos," and with whom the name of the great apostle of the Gentiles was still unsavoury. This goes to confirm the Pauline origin of the Epistle to the Hebrews, so far as it accounts for (what is testified by Eusebius, vi. 14) his omission of his own name from his treatise, lest it should prejudice his argument with his Hebrew kinsmen. Apollos may have sent it to Alexandria. IV. (Socrates, [83]cap. xxii. p. 436.) Who can read the Phædo, and think of Plato and Socrates, without hope that the mystery of redemption applies to them in some effectual way, under St. Paul's maxims (Rom. ii. 26)? It would torture me in reading such sayings as are quoted here, were I not able reverently to indulge such hope, and then to desist from speculation. Cannot we be silent where Scripture is silent, and leave all to Him who loved the Gentiles, and died for them on the cross? I suspect the itch of our times, on this and like subjects, to be presumption (2 Cor. x. 5) "against the obedience of Christ." As if our own concern for the heathen were greater than His who died for the unjust, praying for His murderers! Why not leave the ransomed world to the world's Redeemer? The cross bore the inscription in Greek, and Latin also; for the Jews scorned it in Hebrew: and who can doubt that those outstretched arms embraced all mankind? V. (Basilides answered, [84]cap. xxiv. p. 437.) Note the pith and point of this chapter, and the beauty of Clement's dictum, "So it would be, were it a man and not God that justifies! As it is written, Thou thoughtest that I was altogether such an one as thyself." (Compare Matt. xx. 14.) But let us not overlook his exposition of the ends and purposes of chastisement. The great principle which he lays down destroys the whole Trent theology about penance, and annihilates the logical base of its figment about "Purgatory." "Punishment does not avail to him who has sinned, to undo his sin." The precious blood of Christ "speaketh better things." VI. (Sin after Baptism, [85]cap. xxiv. p. 438.) Not to broach any opinion of my own, it is enough to remark, that this reference to primitive discipline shows that a defined penitential system in the early Church was aimed at by the Montanists, and inspired their deadly animosity, not merely as a theory, but as a system. Although differing on many points with Dr. Bunsen (he is both Baron and Doctor, and I give him the more honourable title of the two), I feel it due to my contract with the reader of this series to refer him to what he says of the baptismal vow, etc. (Hippol., iii. p. 187), as furnishing a valuable commentary on the text, and on the whole plan of Alexandrian teaching and discipline. VII. (Jubilee, [86]cap. xxv. p. 438.) Here the reader may feel that an Elucidation is requisite to any intelligent idea of what Clement means to say. "We wish he would explain his explanation" of Ezekiel. Let me give a brief rendering of the annotations in Migne, as all that can here be furnished. (1) The tabernacle is the body, as St. Paul uses the word (2 Cor. v. 1-4), and St. Peter (2 Ep. i. 13, 14). (2) The seven periods are the Sabbatical weeks of years leading up to the year of Jubilee. (3) The aplanes chora refers to the old system of astronomy, and its division of the heavens into an octave of spheres, of which the seven inner spheres are those of the seven planets; the fixt stars being in the eighth, which "borders on the intellectual world,"--the abode of spirits, according to Clement. The Miltonic student will recall the perplexity with which, perhaps, in early years, he first read:-- "They pass the planets seven, and pass the fixt, And that crystalline sphere whose balance weighs The trepidation talked, and that first moved. Paradise Lost, book iii. 481. The Copernican system was, even in Milton's time, not generally accepted; but, for one who had personally conversed with Galileo, this seems incorrigibly bad. The true system would have given greater dignity, and in fact a better topography, to his great poem. VIII. (Rebecca, [87]p. 439.) Le Nourry, as well as Barbeyrac (see Kaye, pp. 109 and 473), regards Clement as ignorant of the Hebrew language. Kaye, though he shows that some of the attempts to demonstrate this are fanciful, inclines to the same opinion; remarking that he borrows his interpretations from Philo. On the passage here under consideration, he observes, that, "having said repeatedly [2942] that Rebekah in Hebrew is equivalent to hupomone in Greek, he now makes it equivalent to Theou doxa. He elsewhere refers our Saviour's exclamation, Eli, Eli, etc., to the Greek word helios, and the name Jesus to iasthai." IX. (Plato's City, [88]cap. xxvi. p. 441.) This is worth quoting from the Republic (book ix. p. 423, Jowett): "In heaven there is laid up a pattern of such a city; and he who desires may behold this, and, beholding, govern himself accordingly; He will act according to the laws of that city, and of no other." Sublime old Gentile! Did not the apostle of the Gentiles think of Socrates, when he wrote Heb. xii. 28, and xiii. 14? On this noble passage, of which Clement has evidently thought very seriously, Schleiermacher's remarks seem to me cold and unsatisfactory. (See his Introductions, translated by Dobson; ed. Cambridge, 1836.) __________________________________________________________________ [2942] e.g., this vol., p. 309. __________________________________________________________________ __________________________________________________________________ The Stromata, or Miscellanies. Book V. __________________________________________________________________ __________________________________________________________________ Chap. I.--On Faith. Of the Gnostic so much has been cursorily, as it were, written. We proceed now to the sequel, and must again contemplate faith; for there are some that draw the distinction, that faith has reference to the Son, and knowledge to the Spirit. But it has escaped their notice that, in order to believe truly in the Son, we must believe that He is the Son, and that He came, and how, and for what, and respecting His passion; and we must know who is the Son of God. Now neither is knowledge without faith, nor faith without knowledge. Nor is the Father without the Son; for the Son is with the Father. And the Son is the true teacher respecting the Father; and that we may believe in the Son, we must know the Father, with whom also is the Son. Again, in order that we may know the Father, we must believe in the Son, that it is the Son of God who teaches; for from faith to knowledge by the Son is the Father. And the knowledge of the Son and Father, which is according to the gnostic rule--that which in reality is gnostic--is the attainment and comprehension of the truth by the truth. We, then, are those who are believers in what is not believed, and who are Gnostics as to what is unknown; that is, Gnostics as to what is unknown and disbelieved by all, but believed and known by a few; and Gnostics, not describing actions by speech, but Gnostics in the exercise of contemplation. Happy is he who speaks in the ears of the hearing. Now faith is the ear of the soul. And such the Lord intimates faith to be, when He says, "He that hath ears to hear, let him hear;" [2943] so that by believing he may comprehend what He says, as He says it. Homer, too, the oldest of the poets, using the word "hear" instead of "perceive"--the specific for the generic term--writes:-- "Him most they heard." [2944] For, in fine, the agreement and harmony of the faith of both [2945] contribute to one end--salvation. We have in the apostle an unerring witness: "For I desire to see you, that I may impart unto you some spiritual gift, in order that ye may be strengthened; that is, that I may be comforted in you, by the mutual faith of you and me." [2946] And further on again he adds, "The righteousness of God is revealed from faith to faith." [2947] The apostle, then, manifestly announces a twofold faith, or rather one which admits of growth and perfection; for the common faith lies beneath as a foundation. [2948] To those, therefore, who desire to be healed, and are moved by faith, He added, "Thy faith hath saved thee." [2949] But that which is excellently built upon is consummated in the believer, and is again perfected by the faith which results from instruction and the word, in order to the performance of the commandments. Such were the apostles, in whose case it is said that "faith removed mountains and transplanted trees." [2950] Whence, perceiving the greatness of its power, they asked "that faith might be added to them;" [2951] a faith which salutarily bites the soil "like a grain of mustard," and grows magnificently in it, to such a degree that the reasons of things sublime rest on it. For if one by nature knows God, as Basilides thinks, who calls intelligence of a superior order at once faith and kingship, and a creation worthy of the essence of the Creator; and explains that near Him exists not power, but essence and nature and substance; and says that faith is not the rational assent of the soul exercising free-will, but an undefined beauty, belonging immediately to the creature;--the precepts both of the Old and of the New Testament are, then, superfluous, if one is saved by nature, as Valentinus would have it, and is a believer and an elect man by nature, as Basilides thinks; and nature would have been able, one time or other, to have shone forth, apart from the Saviour's appearance. But were they to say that the visit of the Saviour was necessary, then the properties of nature are gone from them, the elect being saved by instruction, and purification, and the doing of good works. Abraham, accordingly, who through hearing believed the voice, which promised under the oak in Mamre, "I will give this land to thee, and to thy seed," was either elect or not. But if he was not, how did he straightway believe, as it were naturally? And if he was elect, their hypothesis is done away with, inasmuch as even previous to the coming of the Lord an election was found, and that saved: "For it was reckoned to him for righteousness." [2952] For if any one, following Marcion, should dare to say that the Creator (Demiourgon) saved the man that believed on him, even before the advent of the Lord, (the election being saved with their own proper salvation); the power of the good Being will be eclipsed; inasmuch as late only, and subsequent to the Creator spoken of by them in words of good omen, it made the attempt to save, and by instruction, and in imitation of him. But if, being such, the good Being save, according to them; neither is it his own that he saves, nor is it with the consent of him who formed the creation that he essays salvation, but by force or fraud. And how can he any more be good, acting thus, and being posterior? But if the locality is different, and the dwelling-place of the Omnipotent is remote from the dwelling-place of the good God; yet the will of him who saves, having been the first to begin, is not inferior to that of the good God. From what has been previously proved, those who believe not are proved senseless: "For their paths are perverted, and they know not peace," saith the prophet. [2953] "But foolish and unlearned questions" the divine Paul exhorted to "avoid, because they gender strifes." [2954] And Æschylus exclaims:-- "In what profits not, labour not in vain." For that investigation, which accords with faith, which builds, on the foundation of faith, [2955] the august knowledge of the truth, we know to be the best. Now we know that neither things which are clear are made subjects of investigation, such as if it is day, while it is day; nor things unknown, and never destined to become clear, as whether the stars are even or odd in number; nor things convertible; and those are so which can be said equally by those who take the opposite side, as if what is in the womb is a living creature or not. A fourth mode is, when, from either side of those, there is advanced an unanswerable and irrefragable argument. If, then, the ground of inquiry, according to all of these modes, is removed, faith is established. For we advance to them the unanswerable consideration, that it is God who speaks and comes to our help in writing, respecting each one of the points regarding which I investigate. Who, then, is so impious as to disbelieve God, and to demand proofs from God as from men? Again, some questions demand the evidence of the senses, [2956] as if one were to ask whether the fire be warm, or the snow white; and some admonition and rebuke, as the question if you ought to honour your parents. And there are those that deserve punishment, as to ask proofs of the existence of Providence. There being then a Providence, it were impious to think that the whole of prophecy and the economy in reference to a Saviour did not take place in accordance with Providence. And perchance one should not even attempt to demonstrate such points, the divine Providence being evident from the sight of all its skilful and wise works which are seen, some of which take place in order, and some appear in order. And He who communicated to us being and life, has communicated to us also reason, wishing us to live rationally and rightly. For the Word of the Father of the universe is not the uttered word (logos prophorikos), but the wisdom and most manifest kindness of God, and His power too, which is almighty and truly divine, and not incapable of being conceived by those who do not confess--the all-potent will. But since some are unbelieving, and some are disputatious, all do not attain to the perfection of the good. For neither is it possible to attain it without the exercise of free choice; nor does the whole depend on our own purpose; as, for example, what is defined to happen. "For by grace we are saved:" not, indeed, without good works; but we must, by being formed for what is good, acquire an inclination for it. And we must possess the healthy mind which is fixed on the pursuit of the good; in order to which we have the greatest need of divine grace, and of right teaching, and of holy susceptibility, and of the drawing of the Father to Him. For, bound in this earthly body, we apprehend the objects of sense by means of the body; but we grasp intellectual objects by means of the logical faculty itself. But if one expect to apprehend all things by the senses, he has fallen far from the truth. Spiritually, therefore, the apostle writes respecting the knowledge of God, "For now we see as through a glass, but then face to face." [2957] For the vision of the truth is given but to few. Accordingly, Plato says in the Epinomis, "I do not say that it is possible for all to be blessed and happy; only a few. Whilst we live, I pronounce this to be the case. But there is a good hope that after death I shall attain all." To the same effect is what we find in Moses: "No man shall see My face, and live." [2958] For it is evident that no one during the period of life has been able to apprehend God clearly. But "the pure in heart shall see God," [2959] when they arrive at the final perfection. For since the soul became too enfeebled for the apprehension of realities, we needed a divine teacher. The Saviour is sent down--a teacher and leader in the acquisition of the good--the secret and sacred token of the great Providence. "Where, then, is the scribe? where is the searcher of this world? Hath not God made foolish the wisdom of this world?" [2960] it is said. And again, "I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent," [2961] plainly of those wise in their own eyes, and disputatious. Excellently therefore Jeremiah says, "Thus saith the Lord, Stand in the ways, and ask for the eternal paths, what is the good way, and walk in it, and ye shall find expiation for your souls." [2962] Ask, he says, and inquire of those who know, without contention and dispute. And on learning the way of truth, let us walk on the right way, without turning till we attain to what we desire. It was therefore with reason that the king of the Romans (his name was Numa), being a Pythagorean, first of all men, erected a temple to Faith and Peace. "And to Abraham, on believing, righteousness was reckoned." [2963] He, prosecuting the lofty philosophy of aerial phenomena, and the sublime philosophy of the movements in the heavens, was called Abram, which is interpreted "sublime father." [2964] But afterwards, on looking up to heaven, whether it was that he saw the Son in the spirit, as some explain, or a glorious angel, or in any other way recognised God to be superior to the creation, and all the order in it, he receives in addition the Alpha, the knowledge of the one and only God, and is called Abraam, having, instead of a natural philosopher, become wise, and a lover of God. For it is interpreted, "elect father of sound." For by sound is the uttered word: the mind is its father; and the mind of the good man is elect. I cannot forbear praising exceedingly the poet of Agrigentum, who celebrates faith as follows:-- "Friends, I know, then, that there is truth in the myths Which I will relate. But very difficult to men, And irksome to the mind, is the attempt of faith." [2965] Wherefore also the apostle exhorts, "that your faith should not be in the wisdom of men," who profess to persuade, "but in the power of God," [2966] which alone without proofs, by mere faith, is able to save. "For the most approved of those that are reputable knows how to keep watch. And justice will apprehend the forgers and witnesses of lies," says the Ephesian. [2967] For he, having derived his knowledge from the barbarian philosophy, is acquainted with the purification by fire of those who have led bad lives, which the Stoics afterwards called the Conflagration (ekpurosis), in which also they teach that each will arise exactly as he was, so treating of the resurrection; while Plato says as follows, that the earth at certain periods is purified by fire and water: "There have been many destructions of men in many ways; and there shall be very great ones by fire and water; and others briefer by innumerable causes." And after a little he adds: "And, in truth, there is a change of the objects which revolve about earth and heaven; and in the course of long periods there is the destruction of the objects on earth by a great conflagration." Then he subjoins respecting the deluge: "But when, again, the gods deluge the earth to purify it with water, those on the mountains, herdsmen and shepherds, are saved; those in your cities are carried down by the rivers into the sea." And we showed in the first Miscellany [2968] that the philosophers of the Greeks are called thieves, inasmuch as they have taken without acknowledgment their principal dogmas from Moses and the prophets. To which also we shall add, that the angels who had obtained the superior rank, having sunk into pleasures, told to the women [2969] the secrets which had come to their knowledge; while the rest of the angels concealed them, or rather, kept them against the coming of the Lord. Thence emanated the doctrine of providence, and the revelation of high things; and prophecy having already been imparted to the philosophers of the Greeks, the treatment of dogma arose among the philosophers, sometimes true when they hit the mark, and sometimes erroneous, when they comprehended not the secret of the prophetic allegory. And this it is proposed briefly to indicate in running over the points requiring mention. Faith, then, we say, we are to show must not be inert and alone, but accompanied with investigation. For I do not say that we are not to inquire at all. For "Search, and thou shalt find," [2970] it is said. "What is sought may be captured, But what is neglected escapes," according to Sophocles. The like also says Menander the comic poet:-- "All things sought, The wisest say, need anxious thought. But we ought to direct the visual faculty of the soul aright to discovery, and to clear away obstacles; and to cast clean away contention, and envy, and strife, destined to perish miserably from among men. For very beautifully does Timon of Phlius write:-- "And Strife, the Plague of Mortals, stalks vainly shrieking, The sister of Murderous Quarrel and Discord, Which rolls blindly over all things. But then It sets its head towards men, and casts them on hope." Then a little below he adds:-- "For who hath set these to fight in deadly strife? A rabble keeping pace with Echo; for, enraged at those silent, It raised an evil disease against men, and many perished;" of the speech which denies what is false, and of the dilemma, of that which is concealed, of the Sorites, and of the Crocodilean, of that which is open, and of ambiguities and sophisms. To inquire, then, respecting God, if it tend not to strife, but to discovery, is salutary. For it is written in David, "The poor eat, and shall be filled; and they shall praise the Lord that seek Him. Your heart shall live for ever." [2971] For they who seek Him after the true search, praising the Lord, shall be filled with the gift that comes from God, that is, knowledge. And their soul shall live; for the soul is figuratively termed the heart, which ministers life: for by the Son is the Father known. We ought not to surrender our ears to all who speak and write rashly. For cups also, which are taken hold of by many by the ears, are dirtied, and lose the ears; and besides, when they fall they are broken. In the same way also, those, who have polluted the pure hearing of faith by many trifles, at last becoming deaf to the truth, become useless and fall to the earth. It is not, then, without reason that we commanded boys to kiss their relations, holding them by the ears; indicating this, that the feeling of love is engendered by hearing. And "God," who is known to those who love, "is love," [2972] as "God," who by instruction is communicated to the faithful, "is faithful;" [2973] and we must be allied to Him by divine love: so that by like we may see like, hearing the word of truth guilelessly and purely, as children who obey us. And this was what he, whoever he was, indicated who wrote on the entrance to the temple at Epidaurus the inscription:-- "Pure he must be who goes within The incense-perfumed fane." And purity is "to think holy thoughts." "Except ye become as these little children, ye shall not enter," it is said, "into the kingdom of heaven." [2974] For there the temple of God is seen established on three foundations--faith, hope, and love. __________________________________________________________________ [2943] Matt. xi. 15. [2944] Odyss., vi. 185. [2945] Teacher and scholar. [2946] Rom. i. 11, 12. [2947] Rom. i. 17. [2948] ["The common faith" (he koine pistis) is no "secret," then, and cannot be in its nature.] [2949] Matt. ix. 22. [2950] Matt. xvii. 20; Luke xvii. 6; 1 Cor. xiii. 2. [2951] Luke xvii. 5. [2952] Gen. xv. 6; Rom. iv. 3. [2953] Isa. lix. 8. [2954] 2 Tim. ii. 23. [2955] [All such expressions noteworthy for manifold uses among divines.] [2956] [Fatal to not a little of the scholastic theology, and the Trent dogmas.] [2957] 1 Cor. xiii. 12. [2958] Ex. xxxiii. 20. [2959] Matt. v. 8. [2960] 1 Cor. i. 20. [2961] 1 Cor. i. 19. [2962] Jer. vi. 16. [2963] Rom. iv. 3, 5, 9, 22. [2964] Philo Judæus, De Abrahame, p. 413, vol. ii. Bohn. [But see [89]Elucidation I.] [2965] Empedocles. [2966] 1 Cor. ii. 5. [2967] Heraclitus. [2968] [See p. 318, supra.] [2969] [See vol. i. p. 190, this series.] [2970] Matt. vii. 7. [2971] Ps. xxii. 26. [2972] 1 John iv. 16. [2973] 1 Cor. i. 9, x. 13. [2974] Matt. xviii. 3. [Again this tender love of children.] __________________________________________________________________ Chap. II.--On Hope. Respecting faith we have adduced sufficient testimonies of writings among the Greeks. But in order not to exceed bounds, through eagerness to collect a very great many also respecting hope and love, suffice it merely to say that in the Crito Socrates, who prefers a good life and death to life itself, thinks that we have hope of another life after death. Also in the Phoedrus he says, "That only when in a separate state can the soul become partaker of the wisdom which is true, and surpasses human power; and when, having reached the end of hope by philosophic love, desire shall waft it to heaven, then," says he, "does it receive the commencement of another, an immortal life." And in the Symposium he says, "That there is instilled into all the natural love of generating what is like, and in men of generating men alone, and in the good man of the generation of the counterpart of himself. But it is impossible for the good man to do this without possessing the perfect virtues, in which he will train the youth who have recourse to him." And as he says in the Theoetetus,"He will beget and finish men. For some procreate by the body, others by the soul;" since also with the barbarian philosophers to teach and enlighten is called to regenerate; and "I have begotten you in Jesus Christ," [2975] says the good apostle somewhere. Empedocles, too, enumerates friendship among the elements, conceiving it as a combining love:-- "Which do you look at with your mind; and don't sit gaping with your eyes." Parmenides, too, in his poem, alluding to hope, speaks thus:-- "Yet look with the mind certainly on what is absent as present, For it will not sever that which is from the grasp it has of that which is Not, even if scattered in every direction over the world or combined." __________________________________________________________________ [2975] 1 Cor. iv. 15. __________________________________________________________________ Chapter III.--The Objects of Faith and Hope Perceived by the Mind Alone. For he who hopes, as he who believes, sees intellectual objects and future things with the mind. If, then, we affirm that aught is just, and affirm it to be good, and we also say that truth is something, yet we have never seen any of such objects with our eyes, but with our mind alone. Now the Word of God says, "I am the truth." [2976] The Word is then to be contemplated by the mind. "Do you aver," it was said, [2977] "that there are any true philosophers?" "Yes," said I, "those who love to contemplate the truth." In the Phoedrus also, Plato, speaking of the truth, shows it as an idea. Now an idea is a conception of God; and this the barbarians have termed the Word of God. The words are as follow: "For one must then dare to speak the truth, especially in speaking of the truth. For the essence of the soul, being colourless, formless, and intangible, is visible only to God, [2978] its guide." Now the Word issuing forth was the cause of creation; then also he generated himself, "when the Word had become flesh," [2979] that He might be seen. The righteous man will seek the discovery that flows from love, to which if he hastes he prospers. For it is said, "To him that knocketh, it shall be opened: ask, and it shall be given to you." [2980] "For the violent that storm the kingdom" [2981] are not so in disputatious speeches; but by continuance in a right life and unceasing prayers, are said "to take it by force," wiping away the blots left by their previous sins. "You may obtain wickedness, even in great abundance. [2982] And him who toils God helps; For the gifts of the Muses, hard to win, Lie not before you, for any one to bear away." The knowledge of ignorance is, then, the first lesson in walking according to the Word. An ignorant man has sought, and having sought, he finds the teacher; and finding has believed, and believing has hoped; and henceforward having loved, is assimilated to what was loved--endeavouring to be what he first loved. Such is the method Socrates shows Alcibiades, who thus questions: "Do you not think that I shall know about what is right otherwise?" "Yes, if you have found out." "But you don't think I have found out?" "Certainly, if you have sought." "Then you don't think that I have sought?" "Yes, if you think you do not know." [2983] So with the lamps of the wise virgins, lighted at night in the great darkness of ignorance, which the Scripture signified by "night." Wise souls, pure as virgins, understanding themselves to be situated amidst the ignorance of the world, kindle the light, and rouse the mind, and illumine the darkness, and dispel ignorance, and seek truth, and await the appearance of the Teacher. "The mob, then," said I, "cannot become philosopher." [2984] "Many rod-bearers there are, but few Bacchi," according to Plato. "For many are called, but few chosen." [2985] "Knowledge is not in all," [2986] says the apostle. "And pray that we may be delivered from unreasonable and wicked men: for all men have not faith." [2987] And the Poetics of Cleanthes, the Stoic, writes to the following effect:-- "Look not to glory, wishing to be suddenly wise, And fear not the undiscerning and rash opinion of the many; For the multitude has not an intelligent, or wise, or right judgment, And it is in few men that you will find this." [2988] And more sententiously the comic poet briefly says:-- "It is a shame to judge of what is right by much noise." For they heard, I think, that excellent wisdom, which says to us, "Watch your opportunity in the midst of the foolish, and in the midst of the intelligent continue." [2989] And again, "The wise will conceal sense." [2990] For the many demand demonstration as a pledge of truth, not satisfied with the bare salvation by faith. "But it is strongly incumbent to disbelieve the dominant wicked, And as is enjoined by the assurance of our muse, Know by dissecting the utterance within your breast." "For this is habitual to the wicked," says Empedocles, "to wish to overbear what is true by disbelieving it." And that our tenets are probable and worthy of belief, the Greeks shall know, the point being more thoroughly investigated in what follows. For we are taught what is like by what is like. For says Solomon, "Answer a fool according to his folly." [2991] Wherefore also, to those that ask the wisdom that is with us, we are to hold out things suitable, that with the greatest possible ease they may, through their own ideas, be likely to arrive at faith in the truth. For "I became all things to all men, that I might gain all men." [2992] Since also "the rain" of the divine grace is sent down "on the just and the unjust." [2993] "Is He the God of the Jews only, and not also of the Gentiles? Yes, also of the Gentiles: if indeed He is one God," [2994] exclaims the noble apostle. __________________________________________________________________ [2976] John xiv. 6. [2977] By Plato. [2978] In Plato we have no instead of Theo. [2979] John i. 14. [2980] Matt. vii. 7. [2981] Matt. xi. 12. [2982] Hesiod, first line, Works and Days, 285. The other three are variously ascribed to different authors. [2983] Plato, Alcibiades, book i. [2984] Plato, Republic, vi. p. 678. [2985] Matt. xx. 16. [2986] 1 Cor. viii. 7. [2987] 2 Thess. iii. 1, 2. [2988] Quoted by Socrates in the Phædo, p. 52. [2989] Ecclus. xxvii. 12. [2990] Prov. x. 14. [2991] Prov. xxvi. 5. [2992] 1 Cor. ix. 22. [2993] Matt. v. 45. [2994] Rom. iii. 29, 30. __________________________________________________________________ Chapter IV.--Divine Things Wrapped Up in Figures Both in the Sacred and in Heathen Writers. But since they will believe neither in what is good justly nor in knowledge unto salvation, we ourselves reckoning what they claim as belonging to us, because all things are God's; and especially since what is good proceeded from us to the Greeks, let us handle those things as they are capable of hearing. For intelligence or rectitude this great crowd estimates not by truth, but by what they are delighted with. And they will be pleased not more with other things than with what is like themselves. For he who is still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul, which the Saviour confers, like the uninitiated at the mysteries, or the unmusical at dances, not being yet pure and worthy of the pure truth, but still discordant and disordered and material, must stand outside of the divine choir. "For we compare spiritual things with spiritual." [2995] Wherefore, in accordance with the method of concealment, the truly sacred Word, truly divine and most necessary for us, deposited in the shrine of truth, was by the Egyptians indicated by what were called among them adyta, and by the Hebrews by the veil. Only the consecrated--that is, those devoted to God, circumcised in the desire of the passions for the sake of love to that which is alone divine--were allowed access to them. For Plato also thought it not lawful for "the impure to touch the pure." Thence the prophecies and oracles are spoken in enigmas, and the mysteries are not exhibited incontinently to all and sundry, but only after certain purifications and previous instructions. "For the Muse was not then Greedy of gain or mercenary; Nor were Terpsichore's sweet, Honey-toned, silvery soft-voiced Strains made merchandise of." Now those instructed among the Egyptians learned first of all that style of the Egyptian letters which is called Epistolographic; and second, the Hieratic, which the sacred scribes practice; and finally, and last of all, the Hieroglyphic, of which one kind which is by the first elements is literal (Kyriologic), and the other Symbolic. Of the Symbolic, one kind speaks literally by imitation, and another writes as it were figuratively; and another is quite allegorical, using certain enigmas. Wishing to express Sun in writing, they makea circle; and Moon, a figure like the Moon, like its proper shape. But in using the figurative style, by transposing and transferring, by changing and by transforming in many ways as suits them, they draw characters. In relating the praises of the kings in theological myths, they write in anaglyphs. [2996] Let the following stand as a specimen of the third species--the Enigmatic. For the rest of the stars, on account of their oblique course, they have figured like the bodies of serpents; but the sun, like that of a beetle, because it makes a round figure of ox-dung, [2997] and rolls it before its face. And they say that this creature lives six months under ground, and the other division of the year above ground, and emits its seed into the ball, and brings forth; and that there is not a female beetle. All then, in a word, who have spoken of divine things, both Barbarians and Greeks, have veiled the first principles of things, and delivered the truth in enigmas, and symbols, and allegories, and metaphors, and such like tropes. [2998] Such also are the oracles among the Greeks. And the Pythian Apollo is called Loxias. Also the maxims of those among the Greeks called wise men, in a few sayings indicate the unfolding of matter of considerable importance. Such certainly is that maxim, "Spare Time:" either because life is short, and we ought not to expend this time in vain; or, on the other hand, it bids you spare your personal expenses; so that, though you live many years, necessaries may not fail you. Similarly also the maxim "Know thyself" shows many things; both that thou art mortal, and that thou wast born a human being; and also that, in comparison with the other excellences of life, thou art of no account, because thou sayest that thou art rich or renowned; or, on the other hand, that, being rich or renowned, you are not honoured on account of your advantages alone. And it says, Know for what thou wert born, and whose image thou art; and what is thy essence, and what thy creation, and what thy relation to God, and the like. And the Spirit says by Isaiah the prophet, "I will give thee treasures, hidden, dark." [2999] Now wisdom, hard to hunt, is the treasures of God and unfailing riches. But those, taught in theology by those prophets, the poets, philosophize much by way of a hidden sense. I mean Orpheus, Linus, Musæus, Homer, and Hesiod, and those in this fashion wise. The persuasive style of poetry is for them a veil for the many. Dreams and signs are all more or less obscure to men, not from jealousy (for it were wrong to conceive of God as subject to passions), but in order that research, introducing to the understanding of enigmas, may haste to the discovery of truth. Thus Sophocles the tragic poet somewhere says:-- "And God I know to be such an one, Ever the revealer of enigmas to the wise, But to the perverse bad, although a teacher in few words,"-- putting bad instead of simple. Expressly then respecting all our Scripture, as if spoken in a parable, it is written in the Psalms, "Hear, O My people, My law: incline your ear to the words of My mouth. I will open My mouth in parables, I will utter My problems from the beginning." [3000] Similarly speaks the noble apostle to the following effect: "Howbeit we speak wisdom among those that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery; which none of the princes of this world knew. For had they known it, they would not have crucified the Lord of glory." [3001] The philosophers did not exert themselves in contemning the appearance of the Lord. It therefore follows that it is the opinion of the wise among the Jews which the apostle inveighs against. Wherefore he adds, "But we preach, as it is written, what eye hath not seen, and ear hath not heard, and hath not entered into the heart of man, what God hath prepared for them that love Him. For God hath revealed it to us by the Spirit. For the Spirit searcheth all things, even the deep things of God." [3002] For he recognises the spiritual man and the Gnostic as the disciple of the Holy Spirit dispensed by God, which is the mind of Christ. "But the natural man receiveth not the things of the Spirit, for they are foolishness to him." [3003] Now the apostle, in contradistinction to gnostic perfection, calls the common faith [3004] the foundation, and sometimes milk, writing on this wise: "Brethren, I could not speak to you as to spiritual, but as to carnal, to babes in Christ. I have fed you with milk, not with meat: for ye were not able. Neither yet are ye now able. For ye are yet carnal: for whereas there is among you envy and strife, are ye not carnal, and walk as men?" [3005] Which things are the choice of those men who are sinners. But those who abstain from these things give their thoughts to divine things, and partake of gnostic food. "According to the grace," it is said, "given to me as a wise master builder, I have laid the foundation. And another buildeth on it gold and silver, precious stones." [3006] Such is the gnostic superstructure on the foundation of faith in Christ Jesus. But "the stubble, and the wood, and the hay," are the additions of heresies. "But the fire shall try every man's work, of what sort it is." In allusion to the gnostic edifice also in the Epistle to the Romans, he says, "For I desire to see you, that I may impart unto you a spiritual gift, that ye may be established." [3007] It was impossible that gifts of this sort could be written without disguise. __________________________________________________________________ [2995] 1 Cor. ii. 13. [2996] Bas relief. [2997] [[90]Elucidation II.] [2998] [Prov. i. 6.] [2999] Isa. xlv. 3. [3000] Ps. lxxviii. 1, 2. [3001] 1 Cor. ii. 6-8. [3002] 1 Cor. ii. 9, 10. [3003] 1 Cor. ii. 14. [3004] [See cap. i. p. 444, [91]note 6, supra.] [3005] 1 Cor. iii. 1-3. [3006] 1 Cor. iii. 10-13. [3007] Rom. i. 11. __________________________________________________________________ Chapter V.--On the Symbols of Pythagoras. Now the Pythagorean symbols were connected with the Barbarian philosophy in the most recondite way. For instance, the Samian counsels "not to have a swallow in the house;" that is, not to receive a loquacious, whispering, garrulous man, who cannot contain what has been communicated to him. "For the swallow, and the turtle, and the sparrows of the field, know the times of their entrance," [3008] says the Scripture; and one ought never to dwell with trifles. And the turtle-dove murmuring shows the thankless slander of fault-finding, and is rightly expelled the house. "Don't mutter against me, sitting by one in one place, another in another." [3009] The swallow too, which suggests the fable of Pandion, seeing it is right to detest the incidents reported of it, some of which we hear Tereus suffered, and some of which he inflicted. It pursues also the musical grasshoppers, whence he who is a persecutor of the word ought to be driven away. "By sceptre-bearing Here, whose eye surveys Olympus, I have a rusty closet for tongues," says Poetry. Æschylus also says:-- "But, I, too, have a key as a guard on my tongue." Again Pythagoras commanded, "When the pot is lifted off the fire, not to leave its mark in the ashes, but to scatter them;" and "people on getting up from bed, to shake the bed-clothes." For he intimated that it was necessary not only to efface the mark, but not to leave even a trace of anger; and that on its ceasing to boil, it was to be composed, and all memory of injury to be wiped out. "And let not the sun," says the Scripture, "go down upon your wrath." [3010] And he that said, "Thou shall not desire," [3011] took away all memory of wrong; for wrath is found to be the impulse of concupiscence in a mild soul, especially seeking irrational revenge. In the same way "the bed is ordered to be shaken up," so that there may be no recollection of effusion in sleep, [3012] or sleep in the day-time; nor, besides, of pleasure during the night. And he intimated that the vision of the dark ought to be dissipated speedily by the light of truth. "Be angry, and sin not," says David, teaching us that we ought not to assent to the impression, and not to follow it up by action, and so confirm wrath. Again, "Don't sail on land" is a Pythagorean saw, and shows that taxes and similar contracts, being troublesome and fluctuating, ought to be declined. Wherefore also the Word says that the tax-gatherers shall be saved with difficulty. [3013] And again, "Don't wear a ring, nor engrave on it the images of the gods," enjoins Pythagoras; as Moses ages before enacted expressly, that neither a graven, nor molten, nor moulded, nor painted likeness should be made; so that we may not cleave to things of sense, but pass to intellectual objects: for familiarity with the sight disparages the reverence of what is divine; and to worship that which is immaterial by matter, is to dishonour it by sense. [3014] Wherefore the wisest of the Egyptian priests decided that the temple of Athene should be hypæthral, just as the Hebrews constructed the temple without an image. And some, in worshipping God, make a representation of heaven containing the stars; and so worship, although Scripture says, "Let Us make man in Our image and likeness." [3015] I think it worth while also to adduce the utterance of Eurysus the Pythagorean, which is as follows, who in his book On Fortune, having said that the "Creator, on making man, took Himself as an exemplar," added, "And the body is like the other things, as being made of the same material, and fashioned by the best workman, who wrought it, taking Himself as the archetype." And, in fine, Pythagoras and his followers, with Plato also, and most of the other philosophers, were best acquainted with the Lawgiver, as may be concluded from their doctrine. And by a happy utterance of divination, not without divine help, concurring in certain prophetic declarations, and, seizing the truth in portions and aspects, in terms not obscure, and not going beyond the explanation of the things, they honoured it on as certaining the appearance of relation with the truth. Whence the Hellenic philosophy is like the torch of wick which men kindle, artificially stealing the light from the sun. But on the proclamation of the Word all that holy light shone forth. Then in houses by night the stolen light is useful; but by day the fire blazes, and all the night is illuminated by such a sun of intellectual light. Now Pythagoras made an epitome of the statements on righteousness in Moses, when he said, "Do not step over the balance;" that is, do not transgress equality in distribution, honouring justice so. "Which friends to friends for ever, binds, To cities, cities--to allies, allies, For equality is what is right for men; But less to greater ever hostile grows, And days of hate begin," as is said with poetic grace. Wherefore the Lord says, "Take My yoke, for it is gentle and light." [3016] And on the disciples, striving for the pre-eminence, He enjoins equality with simplicity, saying "that they must become as little children." [3017] Likewise also the apostle writes, that "no one in Christ is bond or free, or Greek or Jew. For the creation in Christ Jesus is new, is equality, free of strife--not grasping--just." For envy, and jealousy, and bitterness, stand without the divine choir. Thus also those skilled in the mysteries forbid "to eat the heart;" teaching that we ought not to gnaw and consume the soul by idleness and by vexation, on account of things which happen against one's wishes. Wretched, accordingly, was the man whom Homer also says, wandering alone, "ate his own heart." But again, seeing the Gospel supposes two ways--the apostles, too, similarly with all the prophets--and seeing they call that one "narrow and confined" which is circumscribed according to the commandments and prohibitions, and the opposite one, which leads to perdition, "broad and roomy," open to pleasures and wrath, and say, "Blessed is the man who walketh not in the counsel of the ungodly, and standeth not in the way of sinners." [3018] Hence also comes the fable of Prodicus of Ceus about Virtue and Vice. [3019] And Pythagoras shrinks not from prohibiting to walk on the public thoroughfares, enjoining the necessity of not following the sentiments of the many, which are crude and inconsistent. And Aristocritus, in the first book of his Positions against Heracliodorus, mentions a letter to this effect: "Atoeeas king of the Scythians to the people of Byzantium: Do not impair my revenues in case my mares drink your water;" for the Barbarian indicated symbolically that he would make war on them. Likewise also the poet Euphorion introduces Nestor saying,-- "We have not yet wet the Achæan steeds in Simois." Therefore also the Egyptians place Sphinxes [3020] before their temples, to signify that the doctrine respecting God is enigmatical and obscure; perhaps also that we ought both to love and fear the Divine Being: to love Him as gentle and benign to the pious; to fear Him as inexorably just to the impious; for the sphinx shows the image of a wild beast and of a man together. __________________________________________________________________ [3008] Jer. viii. 6. [3009] Iliad, ix. 311. [3010] Eph. iv. 26. [3011] Ex. xx. 17. [3012] [Jude 23.] [3013] It is so said of the rich; Matt. xix. 23; Mark x. 23; Luke xviii. 24. [3014] [Against images. But see Catechism of the Council of Trent, part iii. cap. 2, quæst. xxiv.] [3015] Gen. i. 26. [3016] Matt. xi. 29, 30. [3017] Matt. xviii. 3. [3018] Ps. i. 1. [3019] [See Pædogogue, ii. 11, p. 265, supra.] [3020] [Rawlinson, Herod., ii. 223.] __________________________________________________________________ Chapter VI.--The Mystic Meaning of the Tabernacle and Its Furniture. It were tedious to go over all the Prophets and the Law, specifying what is spoken in enigmas; for almost the whole Scripture gives its utterances in this way. It may suffice, I think, for any one possessed of intelligence, for the proof of the point in hand, to select a few examples. Now concealment is evinced in the reference of the seven circuits around the temple, which are made mention of among the Hebrews; and the equipment on the robe, indicating by the various symbols, which had reference to visible objects, the agreement which from heaven reaches down to earth. And the covering and the veil were variegated with blue, and purple, and scarlet, and linen. And so it was suggested that the nature of the elements contained the revelation of God. For purple is from water, linen from the earth; blue, being dark, is like the air, as scarlet is like fire. In the midst of the covering and veil, where the priests were allowed to enter, was situated the altar of incense, the symbol of the earth placed in the middle of this universe; and from it came the fumes of incense. And that place intermediate between the inner veil, where the high priest alone, on prescribed days, was permitted to enter, and the external court which surrounded it--free to all the Hebrews--was, they say, the middlemost point of heaven and earth. But others say it was the symbol of the intellectual world, and that of sense. The covering, then, the barrier of popular unbelief, was stretched in front of the five pillars, keeping back those in the surrounding space. So very mystically the five loaves are broken by the Saviour, and fill the crowd of the listeners. For great is the crowd that keep to the things of sense, as if they were the only things in existence. "Cast your eyes round, and see," says Plato, "that none of the uninitiated listen." Such are they who think that nothing else exists, but what they can hold tight with their hands; but do not admit as in the department of existence, actions and processes of generation, and the whole of the unseen. For such are those who keep by the five senses. But the knowledge of God is a thing inaccessible to the ears and like organs of this kind of people. Hence the Son is said to be the Father's face, being the revealer of the Father's character to the five senses by clothing Himself with flesh. "But if we live in the Spirit, let us also walk in the Spirit." [3021] "For we walk by faith, not by sight," [3022] the noble apostle says. Within the veil, then, is concealed the sacerdotal service; and it keeps those engaged in it far from those without. Again, there is the veil of the entrance into the holy of holies. Four pillars there are, the sign of the sacred tetrad of the ancient covenants. [3023] Further, the mystic name of four letters which was affixed to those alone to whom the adytum was accessible, is called Jave, which is interpreted, "Who is and shall be." The name of God, too, among the Greeks contains four letters. Now the Lord, having come alone into the intellectual world, enters by His sufferings, introduced into the knowledge of the Ineffable, ascending above every name which is known by sound. The lamp, too, was placed to the south of the altar of incense; and by it were shown the motions of the seven planets, that perform their revolutions towards the south. For three branches rose on either side of the lamp, and lights on them; since also the sun, like the lamp, set in the midst of all the planets, dispenses with a kind of divine music the light to those above and to those below. The golden lamp conveys another enigma as a symbol of Christ, not in respect of form alone, but in his casting light, "at sundry times and divers manners," [3024] on those who believe on Him and hope, and who see by means of the ministry of the First-born. And they say that the seven eyes of the Lord "are the seven spirits resting on the rod that springs from the root of Jesse." [3025] North of the altar of incense was placed a table, on which there was "the exhibition of the loaves;" for the most nourishing of the winds are those of the north. And thus are signified certain seats of churches conspiring so as to form one body and one assemblage. [3026] And the things recorded of the sacred ark signify the properties of the world of thought, which is hidden and closed to the many. And those golden figures, each of them with six wings, signify either the two bears, as some will have it, or rather the two hemispheres. And the name cherubim meant "much knowledge." But both together have twelve wings, and by the zodiac and time, which moves on it, point out the world of sense. It is of them, I think, that Tragedy, discoursing of Nature, says:-- "Unwearied Time circles full in perennial flow, Producing itself. And the twin-bears On the swift wandering motions of their wings, Keep the Atlantean pole." And Atlas, [3027] the unsuffering pole, may mean the fixed sphere, or better perhaps, motionless eternity. But I think it better to regard the ark, so called from the Hebrew word Thebotha, [3028] as signifying something else. It is interpreted, one instead of one in all places. Whether, then, it is the eighth region and the world of thought, or God, all-embracing, and without shape, and invisible, that is indicated, we may for the present defer saying. But it signifies the repose which dwells with the adoring spirits, which are meant by the cherubim. For He who prohibited the making of a graven image, would never Himself have made an image in the likeness of holy things. [3029] Nor is there at all any composite thing, and creature endowed with sensation, of the sort in heaven. But the face is a symbol of the rational soul, and the wings are the lofty ministers and energies of powers right and left; and the voice is delightsome glory in ceaseless contemplation. Let it suffice that the mystic interpretation has advanced so far. Now the high priest's robe is the symbol of the world of sense. The seven planets are represented by the five stones and the two carbuncles, for Saturn and the Moon. The former is southern, and moist, and earthy, and heavy; the latter aerial, whence she is called by some Artemis, as if Ærotomos (cutting the air); and the air is cloudy. And cooperating as they did in the production of things here below, those that by Divine Providence are set over the planets are rightly represented as placed on the breast and shoulders; and by them was the work of creation, the first week. And the breast is the seat of the heart and soul. Differently, the stones might be the various phases of salvation; some occupying the upper, some the lower parts of the entire body saved. The three hundred and sixty bells, suspended from the robe, is the space of a year, "the acceptable year of the Lord," proclaiming and resounding the stupendous manifestation of the Saviour. Further, the broad gold mitre indicates the regal power of the Lord, "since the Head of the Church" is the Saviour. [3030] The mitre that is on it [i.e., the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ." [3031] Moreover, there was the breastplate, comprising the ephod, which is the symbol of work, and the oracle (logion); and this indicated the Word (logos) by which it was framed, and is the symbol of heaven, made by the Word, [3032] and subjected to Christ, the Head of all things, inasmuch as it moves in the same way, and in a like manner. The luminous emerald stones, therefore, in the ephod, signify the sun and moon, the helpers of nature. The shoulder, I take it, is the commencement of the hand. The twelve stones, set in four rows on the breast, describe for us the circle of the zodiac, in the four changes of the year. It was otherwise requisite that the law and the prophets should be placed beneath the Lord's head, because in both Testaments mention is made of the righteous. For were we to say that the apostles were at once prophets and righteous, we should say well, "since one and the self-same Holy Spirit works in all." [3033] And as the Lord is above the whole world, yea, above the world of thought, so the name engraven on the plate has been regarded to signify, above all rule and authority; and it was inscribed with reference both to the written commandments and the manifestation to sense. And it is the name of God that is expressed; since, as the Son sees the goodness of the Father, God the Saviour works, being called the first principle of all things, which was imaged forth from the invisible God first, and before the ages, and which fashioned all things which came into being after itself. Nay more, the oracle [3034] exhibits the prophecy which by the Word cries and preaches, and the judgment that is to come; since it is the same Word which prophesies, and judges, and discriminates all things. And they say that the robe prophesied the ministry in the flesh, by which He was seen in closer relation to the world. So the high priest, putting off his consecrated robe (the universe, and the creation in the universe, were consecrated by Him assenting that, what was made, was good), washes himself, and puts on the other tunic--a holy-of-holies one, so to speak--which is to accompany him into the adytum; exhibiting, as seems to me, the Levite and Gnostic, as the chief of other priests (those bathed in water, and clothed in faith alone, and expecting their own individual abode), himself distinguishing the objects of the intellect from the things of sense, rising above other priests, hasting to the entrance to the world of ideas, to wash himself from the things here below, not in water, as formerly one was cleansed on being enrolled in the tribe of Levi. But purified already by the gnostic Word in his whole heart, and thoroughly regulated, and having improved that mode of life received from the priest to the highest pitch, being quite sanctified both in word and life, and having put on the bright array of glory, and received the ineffable inheritance of that spiritual and perfect man, "which eye hath not seen and ear hath not heard, and it hath not entered into the heart of man;" and having become son and friend, he is now replenished with insatiable contemplation face to face. For there is nothing like hearing the Word Himself, who by means of the Scripture inspires fuller intelligence. For so it is said, "And he shall put off the linen robe, which he had put on when he entered into the holy place; and shall lay it aside there, and wash his body in water in the holy place, and put on his robe." [3035] But in one way, as I think, the Lord puts off and puts on by descending into the region of sense; and in another, he who through Him has believed puts off and puts on, as the apostle intimated, the consecrated stole. Thence, after the image of the Lord the worthiest were chosen from the sacred tribes to be high priests, and those elected to the kingly office and to prophecy were anointed. __________________________________________________________________ [3021] Gal. v. 25. [3022] 2 Cor. v. 7. [3023] [[92]Elucidation III.] [3024] Heb. i. 1. [3025] Rev. v. 6; Isa. xi. 10. [[93]Elucidation IV.] [3026] ["The communion of saints."] [3027] Ha--tlas, unsuffering. [3028] The Chaldaic tyvvch'. The Hebrew is t?vh, Sept. kibotos, Vulg. arca. [3029] [[94]Elucidation V.] [3030] Eph. v. 23. [3031] 1 Cor. xi. 3; 2 Cor. xi. 31. [3032] And the whole place is very correctly called the Logeum (logeion), since everything in heaven has been created and arranged in accordance with right reason (logois) and proportion (Philo, vol. iii. p. 195, Bohn's translation). [3033] 1 Cor. xii. 11. [3034] i.e., the oracular breastplate. [3035] Lev. xvi. 23, 24. __________________________________________________________________ Chapter VII.--The Egyptian Symbols and Enigmas of Sacred Things. Whence also the Egyptians did not entrust the mysteries they possessed to all and sundry, and did not divulge the knowledge of divine things to the profane; but only to those destined to ascend the throne, and those of the priests that were judged the worthiest, from their nurture, culture, and birth. Similar, then, to the Hebrew enigmas in respect to concealment, are those of the Egyptians also. Of the Egyptians, some show the sun on a ship, others on a crocodile. And they signify hereby, that the sun, making a passage through the delicious and moist air, generates time; which is symbolized by the crocodile in some other sacerdotal account. Further, at Diospolis in Egypt, on the temple called Pylon, there was figured a boy as the symbol of production, and an old man as that of decay. A hawk, on the other hand, was the symbol of God, as a fish of hate; and, according to a different symbolism, the crocodile of impudence. The whole symbol, then, when put together, appears to teach this: "Oh ye who are born and die, God hates impudence." And there are those who fashion ears and eyes of costly material, and consecrate them, dedicating them in the temples to the gods--by this plainly indicating that God sees and hears all things. Besides, the lion is with them the symbol of strength and prowess, as the ox clearly is of the earth itself, and husbandry and food, and the horse of fortitude and confidence; while, on the other hand, the sphinx, of strength combined with intelligence--as it had a body entirely that of a lion, and the face of a man. Similarly to these, to indicate intelligence, and memory, and power, and art, a man is sculptured in the temples. And in what is called among them the Komasiæ of the gods, they carry about golden images--two dogs, one hawk, and one ibis; and the four figures of the images they call four letters. For the dogs are symbols of the two hemispheres, which, as it were, go round and keep watch; the hawk, of the sun, for it is fiery and destructive (so they attribute pestilential diseases to the sun); the ibis, of the moon, likening the shady parts to that which is dark in plumage, and the luminous to the light. And some will have it that by the dogs are meant the tropics, which guard and watch the sun's passage to the south and north. The hawk signifies the equinoctial line, which is high and parched with heat, as the ibis the ecliptic. For the ibis seems, above other animals, to have furnished to the Egyptians the first rudiments of the invention of number and measure, as the oblique line did of circles. __________________________________________________________________ Chapter VIII.--The Use of the Symbolic Style by Poets and Philosophers. But it was not only the most highly intellectual of the Egyptians, but also such of other barbarians as prosecuted philosophy, that affected the symbolical style. They say, then, that Idanthuris king of the Scythians, as Pherecydes of Syros relates, sent to Darius, on his passing the Ister in threat of war, a symbol, instead of a letter, consisting of a mouse, a frog, a bird, a javelin, a plough. And there being a doubt in reference to them, as was to be expected, Orontopagas the Chiliarch said that they were to resign the kingdom; taking dwellings to be meant by the mouse, waters by the frog, air by the bird, land by the plough, arms by the javelin. But Xiphodres interpreted the contrary; for he said, "If we do not take our flight like birds, or like mice get below the earth, or like frogs beneath the water, we shall not escape their arrows; for we are not lords of the territory." It is said that Anacharsis the Scythian, while asleep, covered the pudenda with his left hand, and his mouth with his right, to intimate that both ought to be mastered, but that it was a greater thing to master the tongue than voluptuousness. And why should I linger over the barbarians, when I can adduce the Greeks as exceedingly addicted to the use of the method of concealment? Androcydes the Pythagorean says the far-famed so-called Ephesian letters were of the class of symbols. For he said that askion (shadowless) meant darkness, for it has no shadow; and kataskion (shadowy) light, since it casts with its rays the shadow; and lix if is the earth, according to an ancient appellation; and tetras is the year, in reference to the seasons; and damnameneus is the sun, which overpowers (damazon); and ta aisia is the true voice. And then the symbol intimates that divine things have been arranged in harmonious order--darkness to light, the sun to the year, and the earth to nature's processes of production of every sort. Also Dionysius Thrax, the grammarian, in his book, Respecting the Exposition of the Symbolical Signification in Circles, says expressly, "Some signified actions not by words only, but also by symbols: by words, as is the case of what are called the Delphic maxims, Nothing in excess,' Know thyself,' and the like; and by symbols, as the wheel that is turned in the temples of the gods, derived from the Egyptians, and the branches that are given to the worshippers. For the Thracian Orpheus says:-- "Whatever works of branches are a care to men on earth, Not one has one fate in the mind, but all things Revolve around; and it is not lawful to stand at one point, But each one keeps an equal part of the race as they began." The branches either stand as the symbol of the first food, or they are that the multitude may know that fruits spring and grow universally, remaining a very long time; but that the duration of life allotted to themselves is brief. And it is on this account that they will have it that the branches are given; and perhaps also that they may know, that as these, on the other hand, are burned, so also they themselves speedily leave this life, and will become fuel for fire. Very useful, then, is the mode of symbolic interpretation for many purposes; and it is helpful to the right theology, and to piety, and to the display of intelligence, and the practice of brevity, and the exhibition of wisdom. "For the use of symbolical speech is characteristic of the wise man," appositely remarks the grammarian Didymus, "and the explanation of what is signified by it." And indeed the most elementary instruction of children embraces the interpretation of the four elements; for it is said that the Phrygians call water Bedu, as also Orpheus says: [3036] -- "And bright water is poured down, the Bedu of the nymphs." Dion Thytes also seems to write similarly:-- And taking Bedu, pour it on your hands, and turn to divination." On the other hand, the comic poet, Philydeus, understands by Bedu the air, as being (Biodoros) life-giver, in the following lines:-- "I pray that I may inhale the salutary Bedu, Which is the most essential part of health; Inhale the pure, the unsullied air." In the same opinion also concurs Neanthes of Cyzicum, who writes that the Macedonian priests invoke Bedu, which they interpret to mean the air, to be propitious to them and to their children. And Zaps some have ignorantly taken for fire (from zesin, boiling); for so the sea is called, as Euphorion, in his reply to Theoridas:-- "And Zaps, destroyer of ships, wrecked it on the rocks." And Dionysius Iambus similarly:-- "Briny Zaps moans about the maddened deep." Similarly Cratinus the younger, the comic poet:-- "Zaps casts forth shrimps and little fishes." And Simmias of Rhodes:-- "Parent of the Ignetes and the Telchines briny Zaps was born." [3037] And chthon is the earth (kechumene) spread forth to bigness. And Plectron, according to some, is the sky (polos), according to others, it is the air, which strikes (plessonta) and moves to nature and increase, and which fills all things. But these have not read Cleanthes the philosopher, who expressly calls Plectron the sun; for darting his beams in the east, as if striking the world, he leads the light to its harmonious course. And from the sun it signifies also the rest of the stars. And the Sphinx is not the comprehension [3038] of the universe, and the revolution of the world, according to the poet Aratus; but perhaps it is the spiritual tone which pervades and holds together the universe. But it is better to regard it as the ether, which holds together and presses all things; as also Empedocles says:-- "But come now, first will I speak of the Sun, the first principle of all things, From which all, that we look upon, has sprung, Both earth, and billowy deep, and humid air; Titan and Ether too, which binds all things around." And Apollodorus of Corcyra says that these lines were recited by Branchus the seer, when purifying the Milesians from plague; for he, sprinkling the multitude with branches of laurel, led off the hymn somehow as follows:-- "Sing Boys Hecaergus and Hecaerga." And the people accompanied him, saying, "Bedu, [3039] Zaps, Chthon, Plectron, Sphinx, Cnaxzbi, Chthyptes, Phlegmos, Drops." Callimachus relates the story in iambics. Cnaxzbi is, by derivation, the plague, from its gnawing (knaiein) and destroying (diaphtheirein), and thupsai is to consume with a thunderbolt. Thespis the tragic poet says that something else was signified by these, writing thus: "Lo, I offer to thee a libation of white Cnaxzbi, having pressed it from the yellow nurses. Lo, to thee, O two-horned Pan, mixing Chthyptes cheese with red honey, I place it on thy sacred altars. Lo, to thee I pour as a libation the sparkling gleam of Bromius." He signifies, as I think, the soul's first milk-like nutriment of the four-and-twenty elements, after which solidified milk comes as food. And last, he teaches of the blood of the vine of the Word, the sparkling wine, the perfecting gladness of instruction. And Drops is the operating Word, which, beginning with elementary training, and advancing to the growth of the man, inflames and illumines man up to the measure of maturity. The third is said to be a writing copy for children--marptes, sphinx, klops, zunchthedon. And it signifies, in my opinion, that by the arrangement of the elements and of the world, we must advance to the knowledge of what is more perfect, since eternal salvation is attained by force and toil; for marpsai is to grasp. And the harmony of the world is meant by the Sphinx; and zunchthedon means difficulty; and klopss means at once the secret knowledge of the Lord and day. Well! does not Epigenes, in his book on the Poetry of Orpheus, in exhibiting the peculiarities found in Orpheus, [3040] say that by "the curved rods" (keraisi) is meant "ploughs;" and by the warp (stemosi), the furrows; and the woof (mitos) is a figurative expression for the seed; and that the tears of Zeus signify a shower; and that the "parts" (moirai) are, again, the phases of the moon, the thirtieth day, and the fifteenth, and the new moon, and that Orpheus accordingly calls them "white-robed," as being parts of the light? Again, that the Spring is called "flowery," from its nature; and Night "still," on account of rest; and the Moon "Gorgonian," on account of the face in it; and that the time in which it is necessary to sow is called Aphrodite by the "Theologian." [3041] In the same way, too, the Pythagoreans figuratively called the planets the "dogs of Persephone;" and to the sea they applied the metaphorical appellation of "the tears of Kronus." Myriads on myriads of enigmatical utterances by both poets and philosophers are to be found; and there are also whole books which present the mind of the writer veiled, as that of Heraclitus On Nature, who on this very account is called "Obscure." Similar to this book is the Theology of Pherecydes of Syrus; for Euphorion the poet, and the Causes of Callimachus, and the Alexandra of Lycophron, and the like, are proposed as an exercise in exposition to all the grammarians. It is, then, proper that the Barbarian philosophy, on which it is our business to speak, should prophesy also obscurely and by symbols, as was evinced. Such are the injunctions of Moses: "These common things, the sow, the hawk, the eagle, and the raven, are not to be eaten." [3042] For the sow is the emblem of voluptuous and unclean lust of food, and lecherous and filthy licentiousness in venery, always prurient, and material, and lying in the mire, and fattening for slaughter and destruction. Again, he commands to eat that which parts the hoof and ruminates; "intimating," says Barnabas, "that we ought to cleave to those who fear the Lord, and meditate in their heart on that portion of the word which they have received, to those who speak and keep the Lord's statutes, to those to whom meditation is a work of gladness, and who ruminate on the word of the Lord. And what is the parted hoof? That the righteous walks in this world, and expects the holy eternity to come." Then he adds, "See how well Moses enacted. But whence could they understand or comprehend these things? We who have rightly understood speak the commandments as the Lord wished; wherefore He circumcised our ears and hearts, that we may comprehend these things. And when he says, Thou shalt not eat the eagle, the hawk, the kite, and the crow;' he says, Thou shalt not adhere to or become like those men who know not how to procure for themselves subsistence by toil and sweat, but live by plunder, and lawlessly.' For the eagle indicates robbery, the hawk injustice, and the raven greed. It is also written, With the innocent man thou wilt be innocent, and with the chosen choice, and with the perverse thou shall pervert.' [3043] It is incumbent on us to cleave to the saints, because they that cleave to them shall be sanctified." [3044] Thence Theognis writes:-- "For from the good you will learn good things; But if you mix with the bad, you will destroy any mind you may have." And when, again, it is said in the ode, "For He hath triumphed gloriously: the horse and his rider hath He cast into the sea;" [3045] the many-limbed and brutal affection, lust, with the rider mounted, who gives the reins to pleasures, "He has cast into the sea," throwing them away into the disorders of the world. Thus also Plato, in his book On the Soul, says that the charioteer and the horse that ran off--the irrational part, which is divided in two, into anger and concupiscence--fall down; and so the myth intimates that it was through the licentiousness of the steeds that Phaëthon was thrown out. Also in the case of Joseph: the brothers having envied this young man, who by his knowledge was possessed of uncommon foresight, stripped off the coat of many colours, and took and threw him into a pit (the pit was empty, it had no water), rejecting the good man's varied knowledge, springing from his love of instruction; or, in the exercise of the bare faith, which is according to the law, they threw him into the pit empty of water, selling him into Egypt, which was destitute of the divine word. And the pit was destitute of knowledge; into which being thrown and stript of his knowledge, he that had become unconsciously wise, stript of knowledge, seemed like his brethren. Otherwise interpreted, the coat of many colours is lust, which takes its way into a yawning pit. "And if one open up or hew out a pit," it is said, "and do not cover it, and there fall in there a calf or ass, the owner of the pit shall pay the price in money, and give it to his neighbour; and the dead body shall be his. [3046] Here add that prophecy: "The ox knoweth his owner, and the ass his master's crib: but Israel hath not understood Me." [3047] In order, then, that none of those, who have fallen in with the knowledge taught by thee, may become incapable of holding the truth, and disobey and fall away, it is said, Be thou sure in the treatment of the word, and shut up the living spring in the depth from those who approach irrationally, but reach drink to those that thirst for truth. Conceal it, then, from those who are unfit to receive the depth of knowledge, and so cover the pit. The owner of the pit, then, the Gnostic, shall himself be punished, incurring the blame of the others stumbling, and of being overwhelmed by the greatness of the word, he himself being of small capacity; or transferring the worker into the region of speculation, and on that account dislodging him from off-hand faith. "And will pay money," rendering a reckoning, and submitting his accounts to the "omnipotent Will." This, then, is the type of "the law and the prophets which were until John;" [3048] while he, though speaking more perspicuously as no longer prophesying, but pointing out as now present, Him, who was proclaimed symbolically from the beginning, nevertheless said, "I am not worthy to loose the latchet of the Lord's shoe." [3049] For he confesses that he is not worthy to baptize so great a Power; for it behooves those, who purify others, to free the soul from the body and its sins, as the foot from the thong. Perhaps also this signified the final exertion of the Saviour's power toward us--the immediate, I mean--that by His presence, concealed in the enigma of prophecy, inasmuch as he, by pointing out to sight Him that had been prophesied of, and indicating the Presence which had come, walking forth into the light, loosed the latchet of the oracles of the [old] economy, by unveiling the meaning of the symbols. And the observances practiced by the Romans in the case of wills have a place here; those balances and small coins to denote justice, and freeing of slaves, and rubbing of the ears. For these observances are, that things may be transacted with justice; and those for the dispensing of honour; and the last, that he who happens to be near, as if a burden were imposed on him, should stand and hear and take the post of mediator. __________________________________________________________________ [3036] [Kaye, p. 181.] [3037] This line has given commentators considerable trouble. Diodorus says that the Telchimes--fabled sons of Ocean--were the first inhabitants of Rhodes. [3038] sunesis. Sylburgius, with much probability, conjectures sundesis, binding together. [3039] Bedu, Zaps, Chthon, Plektron, Sphinx, Knaxzbi, Chthuptes, Phlegmos, Drops. On the interpretation of which, much learning and ingenuity have been expended. [3040] [See valuable references and note on the Sibylline and Orphic sayings. Leighton, Works, vol. vi. pp. 131, 178.] [3041] Orpheus. [3042] Lev. xi; Deut. xiv. [3043] Ps. xviii. 25, 26. [3044] [Epistle of Barnabas, vol. i, p. 143, 144. S.] [3045] Ex. xv. 1. [3046] Ex. xxi. 33, 36. [3047] Isa. i. 3. [3048] Matt. xi. 13; Luke xvi. 16. [3049] Mark i. 7; Luke iii. 16; John i. 27. __________________________________________________________________ Chapter IX.--Reasons for Veiling the Truth in Symbols. But, as appears, I have, in my eagerness to establish my point, insensibly gone beyond what is requisite. For life would fail me to adduce the multitude of those who philosophize in a symbolical manner. For the sake, then, of memory and brevity, and of attracting to the truth, such are the Scriptures of the Barbarian philosophy. For only to those who often approach them, and have given them a trial by faith and in their whole life, will they supply the real philosophy and the true theology. They also wish us to require an interpreter and guide. For so they considered, that, receiving truth at the hands of those who knew it well, we would be more earnest and less liable to deception, and those worthy of them would profit. Besides, all things that shine through a veil show the truth grander and more imposing; as fruits shining through water, and figures through veils, which give added reflections to them. For, in addition to the fact that things unconcealed are perceived in one way, the rays of light shining round reveal defects. Since, then, we may draw several meanings, as we do from what is expressed in veiled form, such being the case, the ignorant and unlearned man fails. But the Gnostior apprehends. Now, then, it is not wished that all things should be exposed indiscriminately to all and sundry, or the benefits of wisdom communicated to those who have not even in a dream been purified in soul, (for it is not allowed to hand to every chance comer what has been procured with such laborious efforts); nor are the mysteries of the word to be expounded to the profane. They say, then, that Hipparchus the Pythagorean, being guilty of writing the tenets of Pythagoras in plain language, was expelled from the school, and a pillar raised for him as if he had been dead. Wherefore also in the Barbarian philosophy they call those dead who have fallen away from the dogmas, and have placed the mind in subjection to carnal passions. "For what fellowship hath righteousness and iniquity?" according to the divine apostle. "Or what communion hath light with darkness? or what concord hath Christ with Belial? or what portion hath the believer with the unbeliever?" [3050] For the honours of the Olympians and of mortals lie apart. "Wherefore also go forth from the midst of them, and be separated, saith the Lord, and touch not the unclean thing; and I will receive you, and will be to you for a Father, and ye shall be my sons and daughters." [3051] It was not only the Pythagoreans and Plato then, that concealed many things; but the Epicureans too say that they have things that may not be uttered, and do not allow all to peruse those writings. The Stoics also say that by the first Zeno things were written which they do not readily allow disciples to read, without their first giving proof whether or not they are genuine philosophers. And the disciples of Aristotle say that some of their treatises are esoteric, and others common and exoteric. Further, those who instituted the mysteries, being philosophers, buried their doctrines in myths, so as not to be obvious to all. Did they then, by veiling human opinions, prevent the ignorant from handling them; and was it not more beneficial for the holy and blessed contemplation of realities to be concealed? But it was not only the tenets of the Barbarian philosophy, or the Pythagorean myths. But even those myths in Plato (in the Republic, that of Hero the Armenian; and in the Gorgias, that of Æacus and Rhadamanthus; and in the Phædo, that of Tartarus; and in the Protagoras, that of Prometheus and Epimetheus; and besides these, that of the war between the Atlantini and the Athenians in the Atlanticum) are to be expounded allegorically, not absolutely in all their expressions, but in those which express the general sense. And these we shall find indicated by symbols under the veil of allegory. Also the association of Pythagoras, and the twofold intercourse with the associates which designates the majority, hearers (akousmatikoi), and the others that have a genuine attachment to philosophy, disciples (mathematikoi), yet signified that something was spoken to the multitude, and something concealed from them. Perchance, too, the twofold species of the Peripatetic teaching--that called probable, and that called knowable--came very near the distinction between opinion on the one hand, and glory and truth on the other. "To win the flowers of fair renown from men, Be not induced to speak aught more than right." The Ionic muses accordingly expressly say, "That the majority of people, wise in their own estimation, follow minstrels and make use of laws, knowing that many are bad, few good; but that the best pursue glory: for the best make choice of the everlasting glory of men above all. But the multitude cram themselves like brutes, measuring happiness by the belly and the pudenda, and the basest things in us." And the great Parmenides of Elea is introduced describing thus the teaching of the two ways:-- "The one is the dauntless heart of convincing truth; The other is in the opinions of men, in whom is no true faith." __________________________________________________________________ [3050] 2 Cor. vi. 14, 15. [3051] 2 Cor. vi. 17, 18. __________________________________________________________________ Chapter X.--The Opinion of the Apostles on Veiling the Mysteries of the Faith. Rightly, therefore, the divine apostle says, "By revelation the mystery was made known to me (as I wrote before in brief, in accordance with which, when ye read, ye may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it is now revealed to His holy apostles and prophets." [3052] For there is an instruction of the perfect, of which, writing to the Colossians, he says, "We cease not to pray for you, and beseech that ye may be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye may walk worthy of the Lord to all pleasing; being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to the glory of His power." [3053] And again he says, "According to the disposition of the grace of God which is given me, that ye may fulfil the word of God; the mystery which has been hid from ages and generations, which now is manifested to His saints: to whom God wished to make known what is the riches of the glory of this mystery among the nations." [3054] So that, on the one hand, then, are the mysteries which were hid till the time of the apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is "the riches of the glory of the mystery in the Gentiles," which is faith and hope in Christ; which in another place he has called the "foundation." [3055] And again, as if in eagerness to divulge this knowledge, he thus writes: "Warning every man in all wisdom, that we may present every man (the whole man) perfect in Christ;" not every man simply, since no one would be unbelieving. Nor does he call every man who believes in Christ perfect; but he [3056] says all the man, as if he said the whole man, as if purified in body and soul. For that the knowledge does not appertain to all, he expressly adds: "Being knit together in love, and unto all the riches of the full assurance of knowledge, to the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and of knowledge." [3057] "Continue in prayer, watching therein with thanksgiving." [3058] And thanksgiving has place not for the soul and spiritual blessings alone, but also for the body, and for the good things of the body. And he still more clearly reveals that knowledge belongs not to all, by adding: "Praying at the same time for you, that God would open to us a door to speak the mystery of Christ, for which I am bound; that I may make it known as I ought to speak." [3059] For there were certainly, among the Hebrews, some things delivered unwritten. "For when ye ought to be teachers for the time," it is said, as if they had grown old in the Old Testament, "ye have again need that one teach you which be the first principles of the oracles of God; and are become such as have need of milk, and not of solid food. For every one that partaketh of milk is unskilful in the word of righteousness; for he is a babe, being instructed with the first lessons. But solid food belongs to those who are of full age, who by reason of use have their senses exercised so as to distinguish between good and evil. Wherefore, leaving the first principles of the doctrine of Christ, let us go on to perfection." [3060] Barnabas, too, who in person preached the word along with the apostle in the ministry of the Gentiles, says, "I write to you most simply, that ye may understand." Then below, exhibiting already a clearer trace of gnostic tradition, he says, "What says the other prophet Moses to them? Lo, thus saith the Lord God, Enter ye into the good land which the Lord God sware, the God of Abraham, and Isaac, and Jacob; and ye received for an inheritance that land, flowing with milk and honey." [3061] What says knowledge? Learn, hope, it says, in Jesus, who is to be manifested to you in the flesh. For man is the suffering land; for from the face of the ground was the formation of Adam. What, then, does it say in reference to the good land, flowing with milk and honey? Blessed be our Lord, brethren, who has put into our hearts wisdom, and the understanding of His secrets. For the prophet says, "Who shall understand the Lord's parable but the wise and understanding, and he that loves his Lord?" It is but for few to comprehend these things. For it is not in the way of envy that the Lord announced in a Gospel, "My mystery is to me, and to the sons of my house;" placing the election in safety, and beyond anxiety; so that the things pertaining to what it has chosen and taken may be above the reach of envy. For he who has not the knowledge of good is wicked: for there is one good, the Father; and to be ignorant of the Father is death, as to know Him is eternal life, through participation in the power of the incorrupt One. And to be incorruptible is to participate in divinity; but revolt from the knowledge of God brings corruption. Again the prophet says: "And I will give thee treasures, concealed, dark, unseen; that they may know that I am the Lord." [3062] Similarly David sings: "For, lo, Thou hast loved truth; the obscure and hidden things of wisdom hast Thou showed me." [3063] "Day utters speech to day" [3064] (what is clearly written), "and night to night proclaims knowledge" (which is hidden in a mystic veil); "and there are no words or utterances whose voices shall not be heard" by God, who said, "Shall one do what is secret, and I shall not see him?" Wherefore instruction, which reveals hidden things, is called illumination, as it is the teacher only who uncovers the lid of the ark, contrary to what the poets say, that "Zeus stops up the jar of good things, but opens that of evil." "For I know," says the apostle, "that when I come to you, I shall come in the fulness of the blessing of Christ;" [3065] designating the spiritual gift, and the gnostic communication, which being present he desires to impart to them present as "the fulness of Christ, according to the revelation of the mystery sealed in the ages of eternity, but now manifested by the prophetic Scriptures, according to the command of the eternal God, made known to all the nations, in order to the obedience of faith," that is, those of the nations who believe that it is. But only to a few of them is shown what those things are which are contained in the mystery. Rightly then, Plato, in the Epistles, treating of God, says: "We must speak in enigmas; that should the tablet come by any mischance on its leaves either by sea or land, he who reads may remain ignorant." For the God of the universe, who is above all speech, all conception, all thought, can never be committed to writing, being inexpressible even by His own power. And this too Plato showed, by saying: "Considering, then, these things, take care lest some time or other you repent on account of the present things, departing in a manner unworthy. The greatest safeguard is not to write, but learn; for it is utterly impossible that what is written will not vanish." Akin to this is what the holy Apostle Paul says, preserving the prophetic and truly ancient secret from which the teachings that were good were derived by the Greeks: "Howbeit we speak wisdom among them who are perfect; but not the wisdom of this world, or of the princes of this world, that come to nought; but we speak the wisdom of God hidden in a mystery." [3066] Then proceeding, he thus inculcates the caution against the divulging of his words to the multitude in the following terms: "And I, brethren, could not speak to you as to spiritual, but as to carnal, even to babes in Christ. I have fed you with milk, not with meat: for ye were not yet able; neither are ye now able. For ye are yet carnal." [3067] If, then, "the milk" is said by the apostle to belong to the babes, and "meat" to be the food of the full-grown, milk will be understood to be catechetical instruction--the first food, as it were, of the soul. And meat is the mystic contemplation; for this is the flesh and the blood of the Word, that is, the comprehension of the divine power and essence. "Taste and see that the Lord is Christ," [3068] it is said. For so He imparts of Himself to those who partake of such food in a more spiritual manner; when now the soul nourishes itself, according to the truth-loving Plato. For the knowledge of the divine essence is the meat and drink of the divine Word. Wherefore also Plato says, in the second book of the Republic, "It is those that sacrifice not a sow, but some great and difficult sacrifice," who ought to inquire respecting God. And the apostle writes, "Christ our passover was sacrificed for us;" [3069] --a sacrifice hard to procure, in truth, the Son of God consecrated for us. __________________________________________________________________ [3052] Eph. iii. 3-5. [3053] Col. i. 9-11. [3054] Col. i. 25-27. [3055] Col. i. 27. [3056] [Elucidation VI.] [3057] Col. ii. 2, 3. [3058] Col. iv. 2. [3059] Col. iv. 3, 4. [3060] Heb. v. 12, 13, 14; vi. 1. [3061] [Ex. xxxiii. 1; Lev. xx. 24. S.] [3062] Isa. xlv. 3. [3063] Ps. li. 6, Sept. [3064] Ps. xix. 2, 3. [3065] Rom. xv. 29. [3066] 1 Cor. ii. 6, 7. [3067] 1 Cor. iii. 1-3. [3068] Ps. xxxiv. 8; according to the reading Christos for chrestos. [3069] 1 Cor. v. 7. __________________________________________________________________ Chapter XI.--Abstraction from Material Things Necessary in Order to Attain to the True Knowledge of God. Now the sacrifice which is acceptable to God is unswerving abstraction from the body and its passions. This is the really true piety. And is not, on this account, philosophy rightly called by Socrates the practice of Death? For he who neither employs his eyes in the exercise of thought, nor draws aught from his other senses, but with pure mind itself applies to objects, practices the true philosophy. This is, then, the import of the silence of five years prescribed by Pythagoras, which he enjoined on his disciples; that, abstracting themselves from the objects of sense, they might with the mind alone contemplate the Deity. It was from Moses that the chief of the Greeks drew these philosophical tenets. [3070] For he commands holocausts to be skinned and divided into parts. For the gnostic soul must be consecrated to the light, stript of the integuments of matter, devoid of the frivolousness of the body and of all the passions, which are acquired through vain and lying opinions, and divested of the lusts of the flesh. But the most of men, clothed with what is perishable, like cockles, and rolled all round in a ball in their excesses, like hedgehogs, entertain the same ideas of the blessed and incorruptible God as of themselves. But it has escaped their notice, though they be near us, that God has bestowed on us ten thousand things in which He does not share: birth, being Himself unborn; food, He wanting nothing; and growth, He being always equal; and long life and immortality, He being immortal and incapable of growing old. Wherefore let no one imagine that hands, and feet, and mouth, and eyes, and going in and coming out, and resentments and threats, are said by the Hebrews to be attributes of God. By no means; but that certain of these appellations are used more sacredly in an allegorical sense, which, as the discourse proceeds, we shall explain at the proper time. "Wisdom of all medicines is the Panacea," [3071] writes Callimachus in the Epigrams. "And one becomes wise from another, both in past times and at present," says Bacchylides in the Poeans; "for it is not very easy to find the portals of unutterable words." Beautifully, therefore, Isocrates writes in the Panathenaic, having put the question, "Who, then, are well trained?" adds, "First, those who manage well the things which occur each day, whose opinion jumps with opportunity, and is able for the most part to hit on what is beneficial; then those who behave becomingly and rightly to those who approach them, who take lightly and easily annoyances and molestations offered by others, but conduct themselves as far as possible, to those with whom they have intercourse, with consummate care and moderation; further, those who have the command of their pleasures, and are not too much overcome by misfortunes, but conduct themselves in the midst of them with manliness, and in a way worthy of the nature which we share; fourth--and this is the greatest--those who are not corrupted by prosperity, and are not put beside themselves, or made haughty, but continue in the class of sensible people." Then he puts on the top-stone of the discourse: "Those who have the disposition of their soul well suited not to one only of these things, but to them all--those I assert to be wise and perfect men, and to possess all the virtues." Do you see how the Greeks deify the gnostic life (though not knowing how to become acquainted with it)? And what knowledge it is, they know not even in a dream. If, then, it is agreed among us that knowledge is the food of reason, "blessed truly are they," according to the Scripture, "who hunger and thirst after truth: for they shall be filled" with everlasting food. In the most wonderful harmony with these words, Euripides, the philosopher of the drama, is found in the following words,--making allusion, I know not how, at once to the Father and the Son:-- "To thee, the Lord of all, I bring Cakes and libations too, O Zeus, Or Hades would'st thou choose be called; Do thou accept my offering of all fruits, Rare, full, poured forth." For a whole burnt-offering and rare sacrifice for us is Christ. And that unwittingly he mentions the Saviour, he will make plain, as he adds:-- "For thou who, 'midst the heavenly gods, Jove's sceptre sway'st, dost also share The rule of those on earth." Then he says expressly:-- "Send light to human souls that fain would know Whence conflicts spring, and what the root of ills, And of the blessed gods to whom due rites Of sacrifice we needs must pay, that so We may from troubles find repose." It is not then without reason that in the mysteries that obtain among the Greeks, lustrations hold the first place; as also the laver among the Barbarians. After these are the minor [3072] mysteries, which have some foundation of instruction and of preliminary preparation for what is to come after; and the great mysteries, in which nothing remains to be learned of the universe, but only to contemplate and comprehend nature and things. We shall understand the mode of purification by confession, and that of contemplation by analysis, advancing by analysis to the first notion, beginning with the properties underlying it; abstracting from the body its physical properties, taking away the dimension of depth, then that of breadth, and then that of length. For the point which remains is a unit, so to speak, having position; from which if we abstract position, there is the conception of unity. If, then, abstracting all that belongs to bodies and things called incorporeal, we cast ourselves into the greatness of Christ, and thence advance into immensity by holiness, we may reach somehow to the conception of the Almighty, knowing not what He is, but what He is not. And form and motion, or standing, or a throne, or place, or right hand or left, are not at all to be conceived as belonging to the Father of the universe, although it is so written. But what each of these means will be shown in its proper place. The First Cause is not then in space, but above both space, and time, and name, and conception. Wherefore also Moses says, "Show Thyself to me," [3073] --intimating most clearly that God is not capable of being taught by man, or expressed in speech, but to be known only by His own power. For inquiry was obscure and dim; but the grace of knowledge is from Him by the Son. Most clearly Solomon shall testify to us, speaking thus: "The prudence of man is not in me: but God giveth me wisdom, and I know holy things." [3074] Now Moses, describing allegorically the divine prudence, called it the tree of life planted in Paradise; which Paradise may be the world in which all things proceeding from creation grow. In it also the Word blossomed and bore fruit, being "made flesh," and gave life to those "who had tasted of His graciousness;" since it was not without the wood of the tree that He came to our knowledge. For our life was hung on it, in order that we might believe. And Solomon again says: "She is a tree of immortality to those who take hold of her." [3075] "Behold, I set before thy face life and death, to love the Lord thy God, and to walk in His ways, and hear His voice, and trust in life. But if ye transgress the statutes and the judgments which I have given you, ye shall be destroyed with destruction. For this is life, and the length of thy days, to love the Lord thy God." [3076] Again: "Abraham, when he came to the place which God told him of on the third day, looking up, saw the place afar off." [3077] For the first day is that which is constituted by the sight of good things; and the second is the soul's [3078] best desire; on the third, the mind perceives spiritual things, the eyes of the understanding being opened by the Teacher who rose on the third day. The three days may be the mystery of the seal, [3079] in which God is really believed. It is consequently afar off that he sees the place. For the region of God is hard to attain; which Plato called the region of ideas, having learned from Moses that it was a place which contained all things universally. But it is seen by Abraham afar off, rightly, because of his being in the realms of generation, and he is forthwith initiated by the angel. Thence says the apostle: "Now we see as through a glass, but then face to face," by those sole pure and incorporeal applications of the intellect. In reasoning, it is possible to divine respecting God, if one attempt without any of the senses, by reason, to reach what is individual; and do not quit the sphere of existences, till, rising up to the things which transcend it, he apprehends by the intellect itself that which is good, moving in the very confines of the world of thought, according to Plato. Again, Moses, not allowing altars and temples to be constructed in many places, but raising one temple of God, announced that the world was only-begotten, as Basilides says, and that God is one, as does not as yet appear to Basilides. And since the gnostic Moses does not circumscribe within space Him that cannot be circumscribed, he set up no image in the temple to be worshipped; showing that God was invisible, and incapable of being circumscribed; and somehow leading the Hebrews to the conception of God by the honour for His name in the temple. Further, the Word, prohibiting the constructing of temples and all sacrifices, intimates that the Almighty is not contained in anything, by what He says: "What house will ye build to Me? saith the Lord. Heaven is my throne," [3080] and so on. Similarly respecting sacrifices: "I do not desire the blood of bulls and the fat of lambs," [3081] and what the Holy Spirit by the prophet in the sequel forbids. Most excellently, therefore, Euripides accords with these, when he writes:-- "What house constructed by the workmen's hands, With folds of walls, can clothe the shape divine?" And of sacrifices he thus speaks:-- "For God needs nought, if He is truly God. These of the minstrels are the wretched myths." "For it was not from need that God made the world; that He might reap honours from men and the other gods and demons, winning a kind of revenue from creation, and from us, fumes, and from the gods and demons, their proper ministries," says Plato. Most instructively, therefore, says Paul in the Acts of the Apostles: "The God that made the world, and all things in it, being the Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped by men's hands, as if He needed anything; seeing that it is He Himself that giveth to all breath, and life, and all things." [3082] And Zeno, the founder of the Stoic sect, says in this book of the Republic, "that we ought to make neither temples nor images; for that no work is worthy of the gods." And he was not afraid to write in these very words: "There will be no need to build temples. For a temple is not worth much, and ought not to be regarded as holy. For nothing is worth much, and holy, which is the work of builders and mechanics." Rightly, therefore, Plato too, recognising the world as God's temple, pointed out to the citizens a spot in the city where their idols were to be laid up. "Let not, then, any one again," he says, "consecrate temples to the gods. For gold and silver in other states, in the case of private individuals and in the temples, is an invidious possession; and ivory, a body which has abandoned the life, is not a sacred votive offering; and steel and brass are the instruments of wars; but whatever one wishes to dedicate, let it be wood of one tree, as also stone for common temples." Rightly, then, in the great Epistle he says: "For it is not capable of expression, like other branches of study. But as the result of great intimacy with this subject, and living with it, a sudden light, like that kindled by a coruscating fire, arising in the soul, feeds itself." Are not these statements like those of Zephaniah the prophet? "And the Spirit of the Lord took me, and brought me up to the fifth heaven, and I beheld angels called Lords; and their diadem was set on in the Holy Spirit; and each of them had a throne sevenfold brighter than the light of the rising sun; and they dwelt in temples of salvation, and hymned the ineffable, Most High God." [3083] __________________________________________________________________ [3070] [See p. 316, [95]note 4, supra.] [3071] [Analogies in Bunsen, Hippol., iii. 75, and notes, p. 123.] [3072] [Analogies in Bunsen, Hippol., iii. 75, and notes, [96]p. 123.] [3073] Ex. xxxiii. 18. [3074] Prov. xxx. 2. [3075] Prov. iii. 18. [3076] Deut. xxx. 15, 16, etc. [3077] Gen. xxii. 3, 4. [3078] Or, "the desire of a very good soul," according to the text which reads He psuches aristes. The other reading is ariste. [3079] Baptism. [Into the Triad.] [3080] Isa. lxvi. 1. [3081] Ps. l. 13. [3082] Acts xvii. 24, 25. [3083] From some apocryphal writing. __________________________________________________________________ Chapter XII.--God Cannot Be Embraced in Words or by the Mind. "For both is it a difficult task to discover the Father and Maker of this universe; and having found Him, it is impossible to declare Him to all. For this is by no means capable of expression, like the other subjects of instruction," says the truth-loving Plato. For he that had heard right well that the all-wise Moses, ascending the mount for holy contemplation, to the summit of intellectual objects, necessarily commands that the whole people do not accompany him. And when the Scripture says, "Moses entered into the thick darkness where God was," this shows to those capable of understanding, that God is invisible and beyond expression by words. And "the darkness"--which is, in truth, the unbelief and ignorance of the multitude--obstructs the gleam of truth. And again Orpheus, the theologian, aided from this quarter, says:-- "One is perfect in himself, and all things are made the progeny of one," or, "are born;" for so also is it written. He adds:-- "Him No one of mortals has seen, but He sees all." And he adds more clearly:-- "Him see I not, for round about, a cloud Has settled; for in mortal eyes are small, And mortal pupils--only flesh and bones grow there." To these statements the apostle will testify: "I know a man in Christ, caught up into the third heaven, and thence into Paradise, who heard unutterable words which it is not lawful for a man to speak,"--intimating thus the impossibility of expressing God, and indicating that what is divine is unutterable by human [3084] power; if, indeed, he begins to speak above the third heaven, as it is lawful to initiate the elect souls in the mysteries there. For I know what is in Plato (for the examples from the barbarian philosophy, which are many, are suggested now by the composition which, in accordance with promises previously given, waits the suitable time). For doubting, in Timæus, whether we ought to regard several worlds as to be understood by many heavens, or this one, he makes no distinction in the names, calling the world and heaven by the same name. But the words of the statement are as follows: "Whether, then, have we rightly spoken of one heaven, or of many and infinite? It were more correct to say one, if indeed it was created according to the model." Further, in the Epistle of the Romans to the Corinthians [3085] it is written, "An ocean illimitable by men and the worlds after it." Consequently, therefore, the noble apostle exclaims, "Oh the depth of the riches both of the wisdom and the knowledge of God!" [3086] And was it not this which the prophet meant, when he ordered unleavened cakes [3087] to be made, intimating that the truly sacred mystic word, respecting the unbegotten and His powers, ought to be concealed? In confirmation of these things, in the Epistle to the Corinthians the apostle plainly says: "Howbeit we speak wisdom among those who are perfect, but not the wisdom of this world, or of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery." [3088] And again in another place he says: "To the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and knowledge." [3089] These things the Saviour Himself seals when He says: "To you it is given to know the mysteries of the kingdom of heaven." [3090] And again the Gospel says that the Saviour spake to the apostles the word in a mystery. For prophecy says of Him: "He will open His mouth in parables, and will utter things kept secret from the foundation of the world." [3091] And now, by the parable of the leaven, the Lord shows concealment; for He says, "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened." [3092] For the tripartite soul is saved by obedience, through the spiritual power hidden in it by faith; or because the power of the word which is given to us, being strong [3093] and powerful, draws to itself secretly and invisibly every one who receives it, and keeps it within himself, and brings his whole system into unity. Accordingly Solon has written most wisely respecting God thus:-- "It is most difficult to apprehend the mind's invisible measure Which alone holds the boundaries of all things." For "the divine," says the poet of Agrigenturn, [3094] -- "Is not capable of being approached with our eyes, Or grasped with our hands; but the highway Of persuasion, highest of all, leads to men's minds." And John the apostle says: "No man hath seen God at any time. The only-begotten God, who is in the bosom of the Father, He hath declared Him," [3095] --calling invisibility and ineffableness the bosom of God. Hence some have called it the Depth, as containing and embosoming all things, inaccessible and boundless. This discourse respecting God is most difficult to handle. For since the first principle of everything is difficult to find out, the absolutely first and oldest principle, which is the cause of all other things being and having been, is difficult to exhibit. For how can that be expressed which is neither genus, nor difference, nor species, nor individual, nor number; nay more, is neither an event, nor that to which an event happens? No one can rightly express Him wholly. For on account of His greatness He is ranked as the All, and is the Father of the universe. Nor are any parts to be predicated of Him. For the One is indivisible; wherefore also it is infinite, not considered with reference to inscrutability, but with reference to its being without dimensions, and not having a limit. And therefore it is without form and name. And if we name it, we do not do so properly, terming it either the One, or the Good, or Mind, or Absolute Being, or Father, or God, or Creator, or Lord. We speak not as supplying His name; but for want, we use good names, in order that the mind may have these as points of support, so as not to err in other respects. For each one by itself does not express God; but all together are indicative of the power of the Omnipotent. For predicates are expressed either from what belongs to things themselves, or from their mutual relation. But none of these are admissible in reference to God. Nor any more is He apprehended by the science of demonstration. For it depends on primary and better known principles. But there is nothing antecedent to the Unbegotten. It remains that we understand, then, the Unknown, by divine grace, and by the word alone that proceeds from Him; as Luke in the Acts of the Apostles relates that Paul said, "Men of Athens, I perceive that in all things ye are too superstitious. [3096] For in walking about, and beholding the objects of your worship, I found an altar on which was inscribed, To the Unknown God. Whom therefore ye ignorantly worship, Him declare I unto you." [3097] __________________________________________________________________ [3084] hagia is the reading of the text. This is with great probability supposed to be changed from ane, a usual contraction for anthropine. [3085] [i.e., as written by St. Clement of Rome. See vol. i, p. 10. S.] [3086] Rom. xi. 33. [3087] Alluding to Gen. xviii. 6; the word used is enkruphiai, which Clement, following Philo, from its derivation, takes to signify occult mysteries. [3088] 1 Cor. ii. 6, 7. [3089] Col. ii. 2, 3. [3090] Matt. xiii. 11; Mark iv. 11; Luke viii. 10. [3091] Ps. lxxviii. 2. [3092] Matt. xiii. 33. [3093] According to the conjecture of Sylburgius, suntonos is adopted for suntomos. [3094] Empedocles. [3095] John. i. 18. [3096] [Elucidation VII.] [3097] Acts xvii. 22, 23. __________________________________________________________________ Chapter XIII.--The Knowledge of God a Divine Gift, According to the Philosophers. Everything, then, which falls under a name, is originated, whether they will or not. Whether, then, the Father Himself draws to Himself everyone who has led a pure life, and has reached the conception of the blessed and incorruptible nature; or whether the free-will which is in us, by reaching the knowledge of the good, leaps and bounds over the barriers, as the gymnasts say; yet it is not without eminent grace that the soul is winged, and soars, and is raised above the higher spheres, laying aside all that is heavy, and surrendering itself to its kindred element. Plato, too, in Meno, says that virtue is God-given, as the following expressions show: "From this argument then, O Meno, virtue is shown to come to those, in whom it is found, by divine providence." Does it not then appear that "the gnostic disposition" which has come to all is enigmatically called "divine providence?" And he adds more explicitly: "If, then, in this whole treatise we have investigated well, it results that virtue is neither by nature, nor is it taught, but is produced by divine providence, not without intelligence, in those in whom it is found." Wisdom which is God-given, as being the power of the Father, rouses indeed our free-will, and admits faith, and repays the application of the elect with its crowning fellowship. And now I will adduce Plato himself, who clearly deems it fit to believe the children of God. For, discoursing on gods that are visible and born, in Timæus, he says: "But to speak of the other demons, and to know their birth, is too much for us. But we must credit those who have formerly spoken, they being the offspring of the gods, as they said, and knowing well their progenitors, although they speak without probable and necessary proofs." I do not think it possible that clearer testimony could be borne by the Greeks, that our Saviour, and those anointed to prophesy (the latter being called the sons of God, and the Lord being His own Son), are the true witnesses respecting divine things. Wherefore also they ought to be believed, being inspired, he added. And were one to say in a more tragic vein, that we ought not to believe, "For it was not Zeus that told me these things," yet let him know that it was God Himself that promulgated the Scriptures by His Son. And he, who announces what is his own, is to be believed. "No one," says the Lord, "hath known the Father but the Son, and he to whom the Son shall reveal Him." [3098] This, then, is to be believed, according to Plato, though it is announced and spoken "without probable and necessary proofs," but in the Old and New Testament. "For except ye believe," says the Lord, "ye shall die in your sins." [3099] And again: "He that believeth hath everlasting life." [3100] "Blessed are all they that put their trust in Him." [3101] For trusting is more than faith. For when one has believed [3102] that the Son of God is our teacher, he trusts [3103] that his teaching is true. And as "instruction," according to Empedocles, "makes the mind grow," so trust in the Lord makes faith grow. We say, then, that it is characteristic of the same persons to vilify philosophy, and run down faith, and to praise iniquity and felicitate a libidinous life. But now faith, if it is the voluntary assent of the soul, is still the doer of good things, the foundation of right conduct; and if Aristotle defines strictly when he teaches that poiein is applied to the irrational creatures and to inanimate things, while prattein is applicable to men only, let him correct those who say that God is the maker (poietes) of the universe. And what is done (prakton), he says, is as good or as necessary. To do wrong, then, is not good, for no one does wrong except for some other thing; and nothing that is necessary is voluntary. To do wrong, then, is voluntary, so that it is not necessary. But the good differ especially from the bad in inclinations and good desires. For all depravity of soul is accompanied with want of restraint; and he who acts from passion, acts from want of restraint and from depravity. I cannot help admiring in every particular that divine utterance: "Verily, verily, I say unto you, He that entereth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth." Then the Lord says in explanation, "I am the door of the sheep." [3104] Men must then be saved by learning the truth through Christ, even if they attain philosophy. For now that is clearly shown "which was not made known to other ages, which is now revealed to the sons of men." [3105] For there was always a natural manifestation of the one Almighty God, among all right-thinking men; and the most, who had not quite divested themselves of shame with respect to the truth, apprehended the eternal beneficence in divine providence. In fine, then, Xenocrates the Chalcedonian was not quite without hope that the notion of the Divinity existed even in the irrational creatures. And Democritus, though against his will, will make this avowal by the consequences of his dogmas; for he represents the same images as issuing, from the divine essence, on men and on the irrational animals. [3106] Far from destitute of a divine idea is man, who, it is written in Genesis, partook of inspiration, being endowed with a purer essence than the other animate creatures. Hence the Pythagoreans say that mind comes to man by divine providence, as Plato and Aristotle avow; but we assert that the Holy Spirit inspires him who has believed. The Platonists hold that mind is an effluence of divine dispensation in the soul, and they place the soul in the body. For it is expressly said by Joel, one of the twelve prophets, "And it shall come to pass after these things, I will pour out of My Spirit on all flesh, and your sons and your daughters shall prophesy." [3107] But it is not as a portion of God that the Spirit is in each of us. But how this dispensation takes place, and what the Holy Spirit is, shall be shown by us in the books on prophecy, and in those on the soul. But "incredulity is good at concealing the depths of knowledge," according to Heraclitus; "for incredulity escapes from ignorance." __________________________________________________________________ [3098] Matt. xi. 27; Luke x. 22. [3099] John viii. 24. [3100] John iii. 15, 16, 36, v. 24. [3101] Ps. ii. 12. [3102] The text epistetai, but the sense seems to require episteuse. [3103] pepoithen, has confidence. [3104] John x. 1-3, 7. [3105] Eph. iii. 5. [3106] [Elucidation VIII.] [3107] Joel ii. 28. __________________________________________________________________ Chapter XIV.--Greek Plagiarism from the Hebrews. Let us add in completion what follows, and exhibit now with greater clearness the plagiarism of the Greeks from the Barbarian philosophy. Now the Stoics say that God, like the soul, is essentially body and spirit. You will find all this explicitly in their writings. Do not consider at present their allegories as the gnostic truth presents them; whether they show one thing and mean another, like the dexterous athletes. Well, they say that God pervades all being; while we call Him solely Maker, and Maker by the Word. They were misled by what is said in the book of Wisdom: "He pervades and passes through all by reason of His purity;" [3108] since they did not understand that this was said of Wisdom, which was the first of the creation of God. So be it, they say. But the philosophers, the Stoics, and Plato, and Pythagoras, nay more, Aristotle the Peripatetic, suppose the existence of matter among the first principles; and not one first principle. Let them then know that what is called matter by them, is said by them to be without quality, and without form, and more daringly said by Plato to be non-existence. And does he not say very mystically, knowing that the true and real first cause is one, in these very words: "Now, then, let our opinion be so. As to the first principle or principles of the universe, or what opinion we ought to entertain about all these points, we are not now to speak, for no other cause than on account of its being difficult to explain our sentiments in accordance with the present form of discourse." But undoubtedly that prophetic expression, "Now the earth was invisible and formless," supplied them with the ground of material essence. And the introduction of "chance" was hence suggested to Epicurus, who misapprehended the statement, "Vanity of vanities, and all is vanity." And it occurred to Aristotle to extend Providence as far as the moon from this psalm: "Lord, Thy mercy is in the heavens; and Thy truth reacheth to the clouds." [3109] For the explanation of the prophetic mysteries had not yet been revealed previous to the advent of the Lord. Punishments after death, on the other hand, and penal retribution by fire, were pilfered from the Barbarian philosophy both by all the poetic Muses and by the Hellenic philosophy. Plato, accordingly, in the last book of the Republic, says in these express terms: "Then these men fierce and fiery to look on, standing by, and hearing the sound, seized and took some aside; and binding Aridæus and the rest hand, foot, and head, and throwing them down, and flaying them, dragged them along the way, tearing their flesh with thorns." For the fiery men are meant to signify the angels, who seize and punish the wicked. "Who maketh," it is said, "His angels spirits; His ministers flaming fire." [3110] It follows from this that the soul is immortal. For what is tortured or corrected being in a state of sensation lives, though said to suffer. Well! Did not Plato know of the rivers of fire and the depth of the earth, and Tartarus, called by the Barbarians Gehenna, naming, as he does prophetically, [3111] Cocytus, and Acheron, and Pyriphlegethon, and introducing such corrective tortures for discipline? But indicating "the angels" as the Scripture says, "of the little ones, and of the least, which see God," and also the oversight reaching to us exercised by the tutelary angels, [3112] he shrinks not from writing, "That when all the souls have selected their several lives, according as it has fallen to their lot, they advance in order to Lachesis; and she sends along with each one, as his guide in life, and the joint accomplisher of his purposes, the demon which he has chosen." Perhaps also the demon of Socrates suggested to him something similar. Nay, the philosophers. having so heard from Moses, taught that the world was created. [3113] And so Plato expressly said, "Whether was it that the world had no beginning of its existence, or derived its beginning from some beginning? For being visible, it is tangible; and being tangible, it has a body." Again, when he says, "It is a difficult task to find the Maker and Father of this universe," he not only showed that the universe was created, but points out that it was generated by him as a son, and that he is called its father, as deriving its being from him alone, and springing from non-existence. The Stoics, too, hold the tenet that the world was created. And that the devil so spoken of by the Barbarian philosophy, the prince of the demons, is a wicked spirit, Plato asserts in the tenth book of the Laws, in these words: "Must we not say that spirit which pervades the things that are moved on all sides, pervades also heaven? Well, what? One or more? Several, say I, in reply for you. Let us not suppose fewer than two--that which is beneficent, and that which is able to accomplish the opposite." Similarly in the Phoedrus he writes as follows: "Now there are other evils. But some demon has mingled pleasure with the most things at present." Further, in the tenth book of the Laws, he expressly emits that apostolic sentiment, [3114] "Our contest is not with flesh and blood, but principalities, with powers, with the spiritual things of those which are in heaven;" writing thus: "For since we are agreed that heaven is full of many good beings; but it is also full of the opposite of these, and more of these; and as we assert such a contest is deathless, and requiring marvellous watchfulness." Again the Barbarian philosophy knows the world of thought and the world of sense--the former archetypal, and the latter the image of that which is called the model; and assigns the former to the Monad, as being perceived by the mind, and the world of sense to the number six. For six is called by the Pythagoreans marriage, as being the genital number; and he places in the Monad the invisible heaven and the holy earth, and intellectual light. For "in the beginning," it is said, "God made the heaven and the earth; and the earth was invisible." And it is added, "And God said, Let there be light; and there was light." [3115] And in the material cosmogony He creates a solid heaven (and what is solid is capable of being perceived by sense), and a visible earth, and a light that is seen. Does not Plato hence appear to have left the ideas of living creatures in the intellectual world, and to make intellectual objects into sensible species according to their genera? Rightly then Moses says, that the body which Plato calls "the earthly tabernacle" was formed of the ground, but that the rational soul was breathed by God into man's face. For there, they say, the ruling faculty is situated; interpreting the access by the senses into the first man as the addition of the soul. Wherefore also man is said "to have been made in [God's] image and likeness." For the image of God is the divine and royal Word, the impassible man; and the image of the image is the human mind. And if you wish to apprehend the likeness by another name, you will find it named in Moses, a divine correspondence. For he says, "Walk after the Lord your God, and keep His commandments." [3116] And I reckon all the virtuous, servants and followers of God. Hence the Stoics say that the end of philosophy is to live agreeable to nature; and Plato, likeness to God, as we have shown in the second Miscellany. And Zeno the Stoic, borrowing from Plato, and he from the Barbarian philosophy, says that all the good are friends of one another. For Socrates says in the Phoedrus, "that it has not been ordained that the bad should be a friend to the bad, nor the good be not a friend to the good;" as also he showed sufficiently in the Lysis, that friendship is never preserved in wickedness and vice. And the Athenian stranger similarly says, "that there is conduct pleasing and conformable to God, based on one ancient ground-principle, That like loves like, provided it be within measure. But things beyond measure are congenial neither to what is within nor what is beyond measure. Now it is the case that God is the measure to us of all things." Then proceeding, Plato [3117] adds: "For every good man is like every other good man; and so being like to God, he is liked by every good man and by God." At this point I have just recollected the following. In the end of the Timæus he says: "You must necessarily assimilate that which perceives to that which is perceived, according to its original nature; and it is by so assimilating it that you attain to the end of the highest life proposed by the gods to men, [3118] for the present or the future time." For those have equal power with these. He, who seeks, will not stop till he find; and having found, he will wonder; and wondering, he will reign; and reigning, he will rest. And what? Were not also those expressions of Thales derived from these? The fact that God is glorified for ever, and that He is expressly called by us the Searcher of hearts, he interprets. For Thales being asked, What is the divinity? said, What has neither beginning nor end. And on another asking, "If a man could elude the knowledge of the Divine Being while doing aught?" said, "How could he who cannot do so while thinking?" Further, the Barbarian philosophy recognises good as alone excellent, and virtue as sufficient for happiness, when it says, "Behold, I have set before your eyes good and evil, life and death, that ye may choose life." [3119] For it calls good, "life," and the choice of it excellent, and the choice of the opposite "evil." And the end of good and of life is to become a lover of God: "For this is thy life and length of days," to love that which tends to the truth. And these points are yet clearer. For the Saviour, in enjoining to love God and our neighbour, says, "that on these two commandments hang the whole law and the prophets." Such are the tenets promulgated by the Stoics; and before these, by Socrates, in the Phoedrus, who prays, "O Pan, and ye other gods, give me to be beautiful within." And in the Theoetetus he says expressly, "For he that speaks well (kalos) is both beautiful and good." And in the Protagoras he avers to the companions of Protagoras that he has met with one more beautiful than Alcibiades, if indeed that which is wisest is most beautiful. For he said that virtue was the soul's beauty, and, on the contrary, that vice was the soul's deformity. Accordingly, Antipatrus the Stoic, who composed three books on the point, "That, according to Plato, only the beautiful is good," shows that, according to him, virtue is sufficient for happiness; and adduces several other dogmas agreeing with the Stoics. And by Aristobulus, who lived in the time of Ptolemy Philadelphus, who is mentioned by the composer of the epitome of the books of the Maccabees, there were abundant books to show that the Peripatetic philosophy was derived from the law of Moses and from the other prophets. Let such be the case. Plato plainly calls us brethren, as being of one God and one teacher, in the following words: "For ye who are in the state are entirely brethren (as we shall say to them, continuing our story). But the God who formed you, mixed gold in the composition of those of you who are fit to rule, at your birth, wherefore you are most highly honoured; and silver in the case of those who are helpers; and steel and brass in the case of farmers and other workers." Whence, of necessity, some embrace and love those things to which knowledge pertains; and others matters of opinion. Perchance he prophesies of that elect nature which is bent on knowledge; if by the supposition he makes of three natures he does not describe three politics, as some supposed: that of the Jews, the silver; that of the Greeks, the third; and that of the Christians, with whom has been mingled the regal gold, the Holy Spirit, the golden. [3120] And exhibiting the Christian life, he writes in the Theætetus in these words: "Let us now speak of the highest principles. For why should we speak of those who make an abuse of philosophy? These know neither the way to the forum, nor know they the court or the senate-house, or any other public assembly of the state. As for laws and decrees spoken or [3121] written, they neither see nor hear them. But party feelings of political associations and public meetings, and revels with musicians [occupy them]; but they never even dream of taking part in affairs. Has any one conducted himself either well or ill in the state, or has aught evil descended to a man from his forefathers?--it escapes their attention as much as do the sands of the sea. And the man does not even know that he does not know all these things; but in reality his body alone is situated and dwells in the state, [3122] while the man himself flies, according to Pindar, beneath the earth and above the sky, astronomizing, and exploring all nature on all sides. Again, with the Lord's saying, "Let your yea be yea, and your nay nay," may be compared the following: "But to admit a falsehood, and destroy a truth, is in nowise lawful." With the prohibition, also, against swearing agrees the saying in the tenth book of the Laws: "Let praise and an oath in everything be absent." And in general, Pythagoras, and Socrates, and Plato say that they hear God's voice while closely contemplating the fabric of the universe, made and preserved unceasingly by God. For they heard Moses say, "He said, and it was done," describing the word of God as an act. And founding on the formation of man from the dust, the philosophers constantly term the body earthy. Homer, too, does not hesitate to put the following as an imprecation:-- "But may you all become earth and water." As Esaias says, "And trample them down as clay." And Callimachus clearly writes:-- "That was the year in which Birds, fishes, quadrupeds, Spoke like Prometheus' clay." And the same again:-- "If thee Prometheus formed, And thou art not of other clay." Hesiod says of Pandora:-- "And bade Hephæstus, famed, with all his speed, Knead earth with water, and man's voice and mind Infuse." The Stoics, accordingly, define nature to be artificial fire, advancing systematically to generation. And God and His Word are by Scripture figuratively termed fire and light. But how? Does not Homer himself, is not Homer himself, paraphrasing the retreat of the water from the land, and the clear uncovering of the dry land, when he says of Tethys and Oceanus:-- "For now for a long time they abstain from Each other's bed and love?" [3123] Again, power in all things is by the most intellectual among the Greeks ascribed to God; Epicharmus--he was a Pythagorean--saying:-- "Nothing escapes the divine. This it behoves thee to know. He is our observer. To God nought is impossible." And the lyric poet:-- "And God from gloomy night Can raise unstained light, And can in darksome gloom obscure The day's refulgence pure." He alone who is able to make night during the period of day is God. In the Phoenomena Aratus writes thus:-- "With Zeus let us begin; whom let us ne'er, Being men, leave unexpressed. All full of Zeus, The streets, and throngs of men, and full the sea, And shores, and everywhere we Zeus enjoy." He adds:-- "For we also are His offspring; . . . . " that is, by creation. "Who, bland to men, Propitious signs displays, and to their tasks Arouses. For these signs in heaven He fixed, The constellations spread, and crowned the year With stars; to show to men the seasons' tasks, That all things may proceed in order sure. Him ever first, Him last too, they adore: Hail Father, marvel great--great boon to men." And before him, Homer, framing the world in accordance with Moses on the Vulcan-wrought shield, says:-- "On it he fashioned earth, and sky, and sea, And all the signs with which the heaven is crowned." [3124] For the Zeus celebrated in poems and prose compositions leads the mind up to God. And already, so to speak, Democritus writes, "that a few men are in the light, who stretch out their hands to that place which we Greeks now call the air. Zeus speaks all, and he hears all, and distributes and takes away, and he is king of all." And more mystically the Boeotian Pindar, being a Pythagorean, says:-- "One is the race of gods and men, And of one mother both have breath;" that is, of matter: and names the one creator of these things, whom he calls Father, chief artificer, who furnishes the means of advancement on to divinity, according to merit. For I pass over Plato; he plainly, in the Epistle to Erastus and Coriscus, is seen to exhibit the Father and Son somehow or other from the Hebrew Scriptures, exhorting in these words: "In invoking by oath, with not illiterate gravity, and with culture, the sister of gravity, God the author of all, and invoking Him by oath as the Lord, the Father of the Leader, and author; whom if ye study with a truly philosophical spirit, ye shall know." And the address in the Timoeus calls the creator, Father, speaking thus: "Ye gods of gods, of whom I am Father; and the Creator of your works." So that when he says, "Around the king of all, all things are, and because of Him are all things; and he [or that] is the cause of all good things; and around the second are the things second in order; and around the third, the third," I understand nothing else than the Holy Trinity to be meant; for the third is the Holy Spirit, and the Son is the second, by whom all things were made according to the will of the Father. [3125] And the same, in the tenth book of the Republic, mentions Eros the son of Armenius, who is Zoroaster. Zoroaster, then, writes: "These were composed by Zoroaster, the son of Armenius, a Pamphylian by birth: having died in battle, and been in Hades, I learned them of the gods." This Zoroaster, Plato says, having been placed on the funeral pyre, rose again to life in twelve days. He alludes perchance to the resurrection, or perchance to the fact that the path for souls to ascension lies through the twelve signs of the zodiac; and he himself says, that the descending pathway to birth is the same. In the same way we are to understand the twelve labours of Hercules, after which the soul obtains release from this entire world. I do not pass over Empedocles, who speaks thus physically of the renewal of all things, as consisting in a transmutation into the essence of fire, which is to take place. And most plainly of the same opinion is Heraclitus of Ephesus, who considered that there was a world everlasting, and recognised one perishable--that is, in its arrangement, not being different from the former, viewed in a certain aspect. But that he knew the imperishable world which consists of the universal essence to be everlastingly of a certain nature, he makes clear by speaking thus: "The same world of all things, neither any of the gods, nor any one of men, made. But there was, and is, and will be ever-living fire, kindled according to measure, [3126] and quenched according to measure." And that he taught it to be generated and perishable, is shown by what follows: "There are transmutations of fire,--first, the sea; and of the sea the half is land, the half fiery vapour." For he says that these are the effects of power. For fire is by the Word of God, which governs all things, changed by the air into moisture, which is, as it were, the germ of cosmical change; and this he calls sea. And out of it again is produced earth, and sky, and all that they contain. How, again, they are restored and ignited, he shows clearly in these words: "The sea is diffused and measured according to the same rule which subsisted before it became earth." Similarly also respecting the other elements, the same is to be understood. The most renowned of the Stoics teach similar doctrines with him, in treating of the conflagration and the government of the world, and both the world and man properly so called, and of the continuance of our souls. Plato, again, in the seventh book of the Republic, has called "the day here nocturnal," as I suppose, on account of "the world-rulers of this darkness;" [3127] and the descent of the soul into the body, sleep and death, similarly with Heraclitus. And was not this announced, oracularly, of the Saviour, by the Spirit, saying by David, "I slept, and slumbered; I awoke: for the Lord will sustain me;" [3128] For He not only figuratively calls the resurrection of Christ rising from sleep; but to the descent of the Lord into the flesh he also applies the figurative term sleep. The Saviour Himself enjoins, "Watch;" [3129] as much as to say, "Study how to live, and endeavour to separate the soul from the body." And the Lord's day Plato prophetically speaks of in the tenth book of the Republic, in these words: "And when seven days have passed to each of them in the meadow, on the eighth they are to set out and arrive in four days." [3130] By the meadow is to be understood the fixed sphere, as being a mild and genial spot, and the locality of the pious; and by the seven days each motion of the seven planets, and the whole practical art which speeds to the end of rest. But after the wandering orbs the journey leads to heaven, that is, to the eighth motion and day. And he says that souls are gone on the fourth day, pointing out the passage through the four elements. But the seventh day is recognised as sacred, not by the Hebrews only, but also by the Greeks; according to which the whole world of all animals and plants revolve. Hesiod says of it:-- "The first, and fourth, and seventh day were held sacred." And again:-- "And on the seventh the sun's resplendent orb." And Homer:-- "And on the seventh then came the sacred day." And:-- "The seventh was sacred." And again:-- "It was the seventh day, and all things were accomplished." And again:-- "And on the seventh morn we leave the stream of Acheron." Callimachus the poet also writes:-- "It was the seventh morn, and they had all things done." And again:-- "Among good days is the seventh day, and the seventh race." And:-- "The seventh is among the prime, and the seventh is perfect." And:-- "Now all the seven were made in starry heaven, In circles shining as the years appear." The Elegies of Solon, too, intensely deify the seventh day. And how? Is it not similar to Scripture when it says, "Let us remove the righteous man from us, because he is troublesome to us?" [3131] when Plato, all but predicting the economy of salvation, says in the second book of the Republic as follows: "Thus he who is constituted just shall be scourged, shall be stretched on the rack, shall be bound, have his eyes put out; and at last, having suffered all evils, shall be crucified." [3132] And the Socratic Antisthenes, paraphrasing that prophetic utterance, "To whom have ye likened me? saith the Lord," [3133] says that "God is like no one; wherefore no one can come to the knowledge of Him from an image." Xenophon too, the Athenian, utters these similar sentiments in the following words: "He who shakes all things, and is Himself immoveable, is manifestly one great and powerful. But what He is in form, appears not. No more does the sun, who wishes to shine in all directions, deem it right to permit any one to look on himself. But if one gaze on him audaciously, he loses his eyesight." "What flesh can see with eyes the Heavenly, True, Immortal God, whose dwelling is the poles? Not even before the bright beams of the sun Are men, as being mortal, fit to stand,"-- the Sibyl had said before. Rightly, then, Xenophanes of Colophon, teaching that God is one and incorporeal, adds:-- "One God there is 'midst gods and men supreme; In form, in mind, unlike to mortal men." And again:-- "But men have the idea that gods are born, And wear their clothes, and have both voice and shape." And again:-- "But had the oxen or the lions hands, Or could with hands depict a work like men, Were beasts to draw the semblance of the gods, The horses would them like to horses sketch, To oxen, oxen, and their bodies make Of such a shape as to themselves belongs." Let us hear, then, the lyric poet Bacchylides speaking of the divine:-- "Who to diseases dire [3134] never succumb, And blameless are; in nought resembling men." And also Cleanthes, the Stoic, who writes thus in a poem on the Deity: [3135] -- "If you ask what is the nature of the good, listen-- That which is regular, just, holy, pious, Self-governing, useful, fair, fitting, Grave, independent, always beneficial, That feels no fear or grief, profitable, painless, Helpful, pleasant, safe, friendly, Held in esteem, agreeing with itself: honourable, Humble, careful, meek, zealous, Perennial, blameless, ever-during." And the same, tacitly vilifying the idolatry of the multitude, adds:-- "Base is every one who looks to opinion, With the view of deriving any good from it." We are not, then, to think of God according to the opinion of the multitude. "For I do not think that secretly, Imitating the guise of a scoundrel, He would go to thy bed as a man," says Amphion to Antiope. And Sophocles plainly writes:-- "His mother Zeus espoused, Not in the likeness of gold, nor covered With swan's plumage, as the Pleuronian girl He impregnated; but an out and out man." He further proceeds, and adds:-- "And quick the adulterer stood on the bridal steps." Then he details still more plainly the licentiousness of the fabled Zeus:-- "But he nor food nor cleansing water touched, But heart-stung went to bed, and that whole night Wantoned." But let these be resigned to the follies of the theatre. Heraclius plainly says: "But of the word which is eternal men are not able to understand, both before they have heard it, and on first hearing it." And the lyrist Melanippides says in song:-- "Hear me, O Father, Wonder of men, Ruler of the ever-living soul." And Parmenides the great, as Plato says in the Sophist, writes of God thus:-- "Very much, since unborn and indestructible He is, Whole, only-begotten, and immoveable, and unoriginated." Hesiod also says:-- "For He of the immortals all is King and Lord. With God [3136] none else in might may strive." Nay more, Tragedy, drawing away from idols, teaches to look up to heaven. Sophocles, as Hecatæus, who composed the histories in the work about Abraham and the Egyptians, says, exclaims plainly on the stage:-- "One in very truth, God is One, Who made the heaven and the far-stretching earth, The Deep's blue billow, and the might of winds. But of us mortals, many erring far In heart, as solace for our woes, have raised Images of gods--of stone, or else of brass, Or figures wrought of gold or ivory; And sacrifices and vain festivals To these appointing, deem ourselves devout." And Euripides on the stage, in tragedy, says:-- "Dost thou this lofty, boundless Ether see, Which holds the earth around in the embrace Of humid arms? This reckon Zeus, And this regard as God." And in the drama of Pirithous, the same writes those lines in tragic vein:-- "Thee, self-sprung, who on Ether's wheel Hast universal nature spun, Around whom Light and dusky spangled Night, The countless host of stars, too, ceaseless dance." For there he says that the creative mind is self-sprung. What follows applies to the universe, in which are the opposites of light and darkness. Æschylus also, the son of Euphorion, says with very great solemnity of God:-- "Ether is Zeus, Zeus earth, and Zeus the heaven; The universe is Zeus, and all above." I am aware that Plato assents to Heraclitus, who writes: "The one thing that is wise alone will not be expressed, and means the name of Zeus." And again, "Law is to obey the will of one." And if you wish to adduce that saying, "He that hath ears to hear, let him hear," you will find it expressed by the Ephesian [3137] to the following effect: "Those that hear without understanding are like the deaf. The proverb witnesses against them, that when present they are absent." But do you want to hear from the Greeks expressly of one first principle? Timæus the Locrian, in the work on Nature, shall testify in the following words: "There is one first principle of all things unoriginated. For were it originated, it would be no longer the first principle; but the first principle would be that from which it originated." For this true opinion was derived from what follows: "Hear," it is said, "O Israel; the Lord thy God is one, and Him only shalt thou serve." [3138] "Lo [3139] He all sure and all unerring is," says the Sibyl. Homer also manifestly mentions the Father and the Son by a happy hit of divination in the following words:-- "If Outis, [3140] alone as thou art, offers thee violence, And there is no escaping disease sent by Zeus,-- For the Cyclopes heed not Ægis-bearing Zeus." [3141] And before him Orpheus said, speaking of the point in hand:-- "Son of great Zeus, Father of Ægis-bearing Zeus." And Xenocrates the Chalcedonian, who mentions the supreme Zeus and the inferior Zeus, leaves an indication of the Father and the Son. Homer, while representing the gods as subject to human passions, appears to know the Divine Being, whom Epicurus does not so revere. He says accordingly:-- "Why, son of Peleus, mortal as thou art, With swift feet me pursuest, a god Immortal? Hast thou not yet known That I am a god?" [3142] For he shows that the Divinity cannot be captured by a mortal, or apprehended either with feet, or hands, or eyes, or by the body at all. "To whom have ye likened the Lord? or to what likeness have ye likened Him?" says the Scripture. [3143] Has not the artificer made the image? or the goldsmith, melting the gold, has gilded it, and what follows. The comic poet Epicharmus speaks in the Republic clearly of the Word in the following terms:-- "The life of men needs calculation and number alone, And we live by number and calculation, for these save mortals." [3144] He then adds expressly:-- "Reason governs mortals, and alone preserves manners." Then:-- "There is in man reasoning; and there is a divine Reason. [3145] Reason is implanted in man to provide for life and sustenance, But divine Reason attends the arts in the case of all, Teaching them always what it is advantageous to do. For it was not man that discovered art, but God brought it; And the Reason of man derives its origin from the divine Reason." The Spirit also cries by Isaiah: "Wherefore the multitude of sacrifices? saith the Lord. I am full of holocausts of rams, and the fat of lambs and the blood of bulls I wish not;" and a little after adds: "Wash you, and be clean. Put away wickedness from your souls," [3146] and so forth. Menander, the comic poet, writes in these very words:-- "If one by offering sacrifice, a crowd Of bulls or kids, O Pamphilus, by Zeus. Or such like things; by making works of art, Garments of gold or purple, images Of ivory or emerald, deems by these God can be made propitious, he does err, And has an empty mind. For the man must prove A man of worth, who neither maids deflowers, Nor an adulterer is, nor steals, nor kills For love of worldly wealth, O Pamphilus. Nay, covet not a needle's thread. For God Thee sees, being near beside thee." . . . [3147] "I am a God at hand," it is said by Jeremiah, [3148] "and not a God afar off. Shall a man do aught in secret places, and I shall not see him?" And again Menander, paraphrasing that Scripture, "Sacrifice a sacrifice of righteousness, and trust in the Lord," [3149] thus writes:-- "And not a needle even that is Another's ever covet, dearest friend; For God in righteous works delights, and so Permits him to increase his worldly wealth, Who toils, and ploughs the land both night and day. But sacrifice to God, and righteous be, Shining not in bright robes, but in thy heart; And when thou hear'st the thunder, do not flee, Being conscious to thyself of nought amiss, Good sir, for thee God ever present sees." [3150] "Whilst thou art yet speaking," says the Scripture, "I will say, Lo, here I am." [3151] Again Diphilus, the comic poet, discourses as, follows on the judgment:-- "Think'st thou, O Niceratus, that the dead, Who in all kinds of luxury in life have shared, Escape the Deity, as if forgot? There is an eye of justice, which sees all. For two ways, as we deem, to Hades lead-- One for the good, the other for the bad. But if the earth hides both for ever, then Go plunder, steal, rob, and be turbulent. But err not. For in Hades judgment is, Which God the Lord of all will execute, Whose name too dreadful is for me to name, Who gives to sinners length of earthly life. If any mortal thinks, that day by day, While doing ill, he eludes the gods' keen sight, His thoughts are evil; and when justice has The leisure, he shall then detected be So thinking. Look, whoe'er you be that say That there is not a God. There is, there is. If one, by nature evil, evil does, Let him redeem the time; for such as he Shall by and by due punishment receive." [3152] And with this agrees the tragedy [3153] in the following lines:-- "For there shall come, shall come [3154] that point of time, When Ether, golden-eyed, shall ope its store Of treasured fire; and the devouring flame, Raging, shall burn all things on earth below, And all above." ... And after a little he adds:-- "And when the whole world fades, And vanished all the abyss of ocean's waves, And earth of trees is bare; and wrapt in flames, The air no more begets the winged tribes; Then He who all destroyed, shall all restore." We shall find expressions similar to these also in the Orphic hymns, written as follows:-- "For having hidden all, brought them again To gladsome light, forth from his sacred heart, Solicitous." And if we live throughout holily and righteously, we are happy here, and shall be happier after our departure hence; not possessing happiness for a time, but enabled to rest in eternity. "At the same hearth and table as the rest Of the immortal gods, we sit all free Of human ills, unharmed," says the philosophic poetry of Empedocles. And so, according to the Greeks, none is so great as to be above judgment, none so insignificant as to escape its notice. And the same Orpheus speaks thus:-- "But to the word divine, looking, attend, Keeping aright the heart's receptacle Of intellect, and tread the straight path well, And only to the world's immortal King Direct thy gaze." [3155] And again, respecting God, saying that He was invisible, and that He was known to but one, a Chaldean by race--meaning either by this Abraham or his son--he speaks as follows:-- "But one a scion of Chaldean race; For he the sun's path knew right well, And how the motion of the sphere about The earth proceeds, in circle moving Equally around its axis, how the winds Their chariot guide o'er air and sea." Then, as if paraphrasing the expression, "Heaven is my throne, and earth is my footstool," [3156] he adds:-- "But in great heaven, He is seated firm Upon a throne of gold, and 'neath His feet The earth. His right hand round the ocean's bound He stretches; and the hills' foundations shake To the centre at His wrath, nor can endure His mighty strength. He all celestial is, And all things finishes upon the earth. He the Beginning, Middle is, and End. But Thee I dare not speak. In limbs And mind I tremble. He rules from on high." And so forth. For in these he indicates these prophetic utterances: "If Thou openest the heaven, trembling shall seize the mountains from Thy presence; and they shall melt, as wax melteth before the fire;" [3157] and in Isaiah, "Who hath measured the heaven with a span, and the whole earth with His fist? [3158] Again, when it is said:-- "Ruler of Ether, Hades, Sea, and Land, Who with Thy bolts Olympus' strong-built home Dost shake. Whom demons dread, and whom the throng Of gods do fear. Whom, too, the Fates obey, Relentless though they be. O deathless One, Our mother's Sire! whose wrath makes all things reel; Who mov'st the winds, and shroud'st in clouds the world, Broad Ether cleaving with Thy lightning gleams,-- Thine is the order 'mongst the stars, which run As Thine unchangeable behests direct. Before Thy burning throne the angels wait, Much-working, charged to do all things, for men. Thy young Spring shines, all prank'd with purple flowers; Thy Winter with its chilling clouds assails; Thine Autumn noisy Bacchus distributes." Then he adds, naming expressly the Almighty God:-- "Deathless Immortal, capable of being To the immortals only uttered! Come, Greatest of gods, with strong Necessity. Dread, invincible, great, deathless One, Whom Ether crowns." ... By the expression "Sire of our Mother" (metropator) he not only intimates creation out of nothing, but gives occasion to those who introduce emissions of imagining a consort of the Deity. And he paraphrases those prophetic Scripture--that in Isaiah, "I am He that fixes the thunder, and creates the wind; whose hands have founded the host of heaven;" [3159] and that in Moses, "Behold, behold that I am He, and there is no god beside me: I will kill, and I will make to live; I will smite, and I will heal: and there is none that shall deliver out of my hands." [3160] "And He, from good, to mortals planteth ill, And cruel war, and tearful woes," according to Orpheus. Such also are the words of the Parian Archilochus. "O Zeus, thine is the power of heaven, and thou Inflict'st on men things violent and wrong." [3161] Again let the Thracian Orpheus sing to us:-- "His right hand all around to ocean's bound He stretches; and beneath His feet is earth." These are plainly derived from the following: "The Lord will save the inhabited cities, and grasp the whole land in His hand like a nest;" [3162] "It is the Lord that made the earth by His power," as saith Jeremiah, "and set up the earth by His wisdom." [3163] Further, in addition to these, Phocylides, who calls the angels demons, explains in the following words that some of them are good, and others bad (for we also have learned that some are apostate):-- "Demons there are--some here, some there--set over men; Some, on man's entrance [into life], to ward off ill." Rightly, then, also Philemon, the comic poet demolishes idolatry in these words:-- "Fortune is no divinity to us: There's no such god. But what befalls by chance And of itself to each, is Fortune called." And Sophocles the tragedian says:-- "Not even the gods have all things as they choose, Excepting Zeus; for he beginning is and end." And Orpheus:-- "One Might, the great, the flaming heaven, was One Deity. All things one Being were; in whom All these revolve fire, water, and the earth." And so forth. Pindar, the lyric poet, as if in Bacchic frenzy, plainly says:-- "What is God? The All." And again:-- "God, who makes all mortals." And when he says,-- "How little, being a man, dost thou expect Wisdom for man? 'Tis hard for mortal mind The counsels of the gods to scan; and thou Wast of a mortal mother born," he drew the thought from the following: "Who hath known the mind of the Lord, or who was His counsellor?" [3164] Hesiod, too, agrees with what is said above, in what he writes:-- "No prophet, sprung of men that dwell on earth, Can know the mind of Ægis-bearing Zeus." Similarly, then, Solon the Athenian, in the Elegies, following Hesiod, writes:-- "The immortal's mind to men is quite unknown." Again Moses, having prophesied that the woman would bring forth in trouble and pain, on account of transgression, a poet not undistinguished writes:-- "Never by day From toil and woe shall they have rest, nor yet By night from groans. Sad cares the gods to men Shall give." Further, when Homer says,-- "The Sire himself the golden balance held," [3165] he intimates that God is just. And Menander, the comic poet, in exhibiting God, says:-- "To each man, on his birth, there is assigned A tutelary Demon, as his life's good guide. For that the Demon evil is, and harms A good life, is not to be thought." Then he adds:-- "Hapanta d' hagathon heinai ton Theon," meaning either "that every one good is God," or, what is preferable, "that God in all things is good." Again, Æschylus the tragedian, setting forth the power of God, does not shrink from calling Him the Highest, in these words:-- "Place God apart from mortals; and think not That He is, like thyself, corporeal. Thou know'st Him not. Now He appears as fire, Dread force; as water now; and now as gloom; And in the beasts is dimly shadowed forth, In wind, and cloud, in lightning, thunder, rain; And minister to Him the seas and rocks, Each fountain and the water's floods and streams. The mountains tremble, and the earth, the vast Abyss of sea, and towering height of hills, When on them looks the Sovereign's awful eye: Almighty is the glory of the Most High God." [3166] Does he not seem to you to paraphrase that text, "At the presence of the Lord the earth trembles?" [3167] In addition to these, the most prophetic Apollo is compelled--thus testifying to the glory of God--to say of Athene, when the Medes made war against Greece, that she besought and supplicated Zeus for Attica. The oracle is as follows:-- "Pallas cannot Olympian Zeus propitiate, Although with many words and sage advice she prays; But he will give to the devouring fire many temples of the immortals, Who now stand shaking with terror, and bathed in sweat;" [3168] and so forth. Thearidas, in his book On Nature, writes: "There was then one really true beginning [first principle] of all that exist"--one. For that Being in the beginning is one and alone." "Nor is there any other except the Great King," says Orpheus. In accordance with whom, the comic poet Diphilus says very sententiously, [3169] the "Father of all, To Him alone incessant reverence pay, The inventor and the author of such blessings." Rightly therefore Plato "accustoms the best natures to attain to that study which formerly we said was the highest, both to see the good and to accomplish that ascent. And this, as appears, is not the throwing of the potsherds; [3170] but the turning round of the soul from a nocturnal day to that which is a true return to that which really is, which we shall assert to be the true philosophy." Such as are partakers of this he judges [3171] to belong to the golden race, when he says: "Ye are all brethren; and those who are of the golden race are most capable of judging most accurately in every respect." [3172] The Father, then, and Maker of all things is apprehended by all things, agreeably to all, by innate power and without teaching,--things inanimate, sympathizing with the animate creation; and of living beings some are already immoral, working in the light of day. But of those that are still mortal, some are in fear, and carried still in their mother's womb; and others regulate themselves by their own independent reason. And of men all are Greeks and Barbarians. But no race anywhere of tillers of the soil, or nomads, and not even of dwellers in cities, can live, without being imbued with the faith of a superior being. [3173] Wherefore every eastern nation, and every nation touching the western shore; or the north, and each one towards the south, [3174] --all have one and the same preconception respecting Him who hath appointed government; since the most universal of His operations equally pervade all. Much more did the philosophers among the Greeks, devoted to investigation, starting from the Barbarian philosophy, attribute providence [3175] to the "Invisible, and sole, and most powerful, and most skilful and supreme cause of all things most beautiful;"--not knowing the inferences from these truths, unless instructed by us, and not even how God is to be known naturally; but only, as we have already often said, by a true periphrasis. [3176] Rightly therefore the apostle says, "Is He the God of the Jews only, and not also of the Greeks?"--not only saying prophetically that of the Greeks believing Greeks would know God; [3177] but also intimating that in power the Lord is the God of all, and truly Universal King. For they know neither what He is, nor how He is Lord, and Father, and Maker, nor the rest of the system of the truth, without being taught by it. Thus also the prophetic utterances have the same force as the apostolic word. For Isaiah says, "If ye say, We trust in the Lord our God: now make an alliance with my Lord the king of the Assyrians." And he adds: "And now, was it without the Lord that we came up to this land to make war against it?" [3178] And Jonah, himself a prophet, intimates the same thing in what he says: "And the shipmaster came to him, and said to him, Why dost thou snore? Rise, call on thy God, that He may save us, and that we may not perish." [3179] For the expression "thy God" he makes as if to one who knew Him by way of knowledge; and the expression, "that God may save us," revealed the consciousness in the minds of heathens who had applied their mind to the Ruler of all, but had not yet believed. And again the same: "And he said to them, I am the servant of the Lord; and I fear the Lord, the God of heaven." And again the same: "And he said, Let us by no means perish for the life of this man." And Malachi the prophet plainly exhibits God saying, "I will not accept sacrifice at your hands. For from the rising of the sun to its going down, My name is glorified among the Gentiles; and in every place sacrifice is offered to Me." [3180] And again: "Because I am a great King, saith the Lord omnipotent; and My name is manifest among the nations." What name? The Son declaring the Father among the Greeks who have believed. Plato in what follows gives an exhibition of free-will: "Virtue owns not a master; and in proportion as each one honours or dishonours it, in that proportion he will be a partaker of it. The blame lies in the exercise of free choice." But God is blameless. For He is never the author of evil. "O warlike Trojans," says the lyric poet, [3181] -- "High ruling Zeus, who beholds all things, Is not the cause of great woes to mortals; But it is in the power of all men to find Justice, holy, pure, Companion of order, And of wise Themis The sons of the blessed are ye In finding her as your associate." And Pindar expressly introduces also Zeus Soter, the consort of Themis, proclaiming him King, Saviour, Just, in the following lines:-- "First, prudent Themis, of celestial birth, On golden steeds, by Ocean's rock, The Fates brought to the stair sublime, The shining entrance of Olympus, Of Saviour Zeus for aye [3182] to be the spouse, And she, the Hours, gold-diademed, fair-fruited, good, brought forth." [3183] He, then, who is not obedient to the truth, and is puffed up with human teaching, is wretched and miserable, according to Euripides:-- "Who these things seeing, yet apprehends not God, But mouthing lofty themes, casts far Perverse deceits; stubborn in which, the tongue Its shafts discharges, about things unseen, Devoid of sense." Let him who wishes, then, approaching to the true instruction, learn from Parmenides the Eleatic, who promises:-- "Ethereal nature, then, and all the signs In Ether thou shall know, and the effects, All viewless, of the sacred Sun's clear torch And whence produced. The round-eyed Moon's Revolving influences and nature thou Shall learn; and the ensphering heaven shall know; Whence sprung; and how Necessity took it And chained so as to keep the starry bounds." And Metrodorus, though an Epicurean, spoke thus, divinely inspired: "Remember, O Menestratus, that, being a mortal endowed with a circumscribed life, thou hast in thy soul ascended, till thou hast seen endless time, and the infinity of things; and what is to be, and what has been;" when with the blessed choir, according to Plato, we shall gaze on the blessed sight and vision; we following with Zeus, and others with other deities, if we may be permitted so to say, to receive initiation into the most blessed mystery: which we shall celebrate, ourselves being perfect and untroubled by the ills which awaited us at the end of our time; and introduced to the knowledge of perfect and tranquil visions, and contemplating them in pure sunlight; we ourselves pure, and now no longer distinguished by that, which, when carrying it about, we call the body, being bound to it like an oyster to its shell. The Pythagoreans call heaven the Antichthon [the opposite Earth]. And in this land, it is said by Jeremiah, "I will place thee among the children, and give thee the chosen land as inheritance of God Omnipotent;" [3184] and they who inherit it shall reign over the earth. Myriads on myriads of examples [3185] rush on my mind which might adduce. But for the sake of symmetry the discourse must now stop, in order that we may not exemplify the saying of Agatho the tragedian:-- "Treating our by-work as work, And doing our work as by-work." It having been, then, as I think, clearly shown in what way it is to be understood that the Greeks were called thieves by the Lord, I willingly leave the dogmas of the philosophers. For were we to go over their sayings, we should gather together directly such a quantity of notes, in showing that the whole of the Hellenic wisdom was derived from the Barbarian philosophy. But this speculation, we shall, nevertheless, again touch on, as necessity requires, when we collect the opinions current among the Greeks respecting first principles. But from what has been said, it tacitly devolves on us to consider in what way the Hellenic books are to be perused by the man who is able to pass through the billows in them. Therefore "Happy is he who possesses the wealth of the divine mind," as appears according to Empedocles, "But wretched he, who cares for dark opinion about the Gods." He divinely showed knowledge and ignorance to be the boundaries of happiness and misery. "For it behoves philosophers to be acquainted with very many things," according to Heraclitus; and truly must "He, who seeks to be good, err in many things." It is then now clear to us, from what has been said, that the beneficence of God is eternal, and that, from an unbeginning principle, equal natural righteousness reached all, according to the worth of each several race,--never having had a beginning. For God did not make a beginning of being Lord and Good, being always what He is. Nor will He ever cease to do good, although He bring all things to an end. And each one of us is a partaker of His beneficence, as far as He wills. For the difference of the elect is made by the intervention of a choice worthy of the soul, and by exercise. Thus, then, let our fifth Miscellany of gnostic notes in accordance with the true philosophy be brought to a close. __________________________________________________________________ [3108] Wisd. vii. 24. [3109] Ps. xxxvi. 5. [3110] Ps. civ. 4. [3111] Eusebius reads poietikos. [3112] [Guardian angels. Matt. xviii. 10.] [3113] geneton. [3114] [Compare Tayler Lewis, Plato against the Atheists, p. 342.] [3115] Gen. i. 1-3. [3116] Deut. xiii. 4. [3117] The text has palin: Eusebius reads Platon. [3118] The text has anthroto: Plato and Eusebius, anthropois. [3119] Deut. xxx. 15, 19, 20. [3120] ten chrusen is supplied, according to a very probably conjecture. [3121] "Spoken or" supplied from Plato and Eusebius. [3122] monon en te polei is here supplied from Plato. [Note in Migne.] [3123] Iliad, xiv. 206. [3124] Iliad, xviii, 483. [3125] [On the Faith, see p. 444, [97]note 6, supra.] [3126] Metra is the reading of the text, but is plainly an error for metro, which is the reading of Eusebius. [3127] Eph. vi. 12. [3128] Ps. iii. 5. [3129] Matt. xxiv. 42, etc. [3130] [The bearing of this passage on questions of Sabbatical and Dominical observances, needs only to be indicated.] [3131] Wisd. ii. 12. [3132] [See Leighton, Works, vol. v. p. 62, the very rich and copious note of the editor, William West, of Nairn, Scotland. [98]Elucidation IX.] [3133] Isa. xl. 18, 25. [3134] H. Stephanus, in his Fragments of Bacchylides, reads aikeleion (foul) instead of aei kai lian of the text. [3135] Quoted in Exhortation to the Heathen, p. 192, ante, and is here corrected from the text there. [3136] This is quoted in Exhortation to the Heathen, p. 192, ch. vii. The reading varies, and it has been variously amended. Theo is substituted above for seo. Perhaps the simplest of the emendations proposed on this passage is the change of seo into soi, with Thee. [3137] Heraclitus [3138] Deut vi. 4. [3139] See Exhortation, p. 194, where for "So" read "Lo." [3140] "Houtis, Noman, Nobody: a fallacious name assumed by Ulysses (with a primary allusion to ms, tis, metis, Odyss., xx. 20), to deceive Polyphemus."--Liddell and Scott. The third line is 274 of same book. [3141] Odyss., ix. 410. [3142] Iliad. xxii. 8. [3143] Isa. xl. 18, 25. [3144] All these lines from Epicharmus: they have been rendered as amended by Grotius. [3145] logos [or Word]. [3146] Isa. i. 11, 16. [3147] This passage, with four more lines, is quoted by Justin Martyr [De Monarchia, vol. i. p. 291, this series], and ascribed by him to Philemon. [3148] Jer. xxiii. 23, 24. [3149] Ps. iv. 5. [3150] In Justin Martyr, in the place above quoted, these lines are joined to the preceding. They are also quoted by Eusebius, but differently arranged. The translation adopts the arrangement of Grotius. [3151] Isa. lxv. 24. [3152] These lines are quoted by Justin (De Monarchia [vol. i. p. 291, this series]), but ascribed by him part to Philemon, part to Euripides. [3153] Ascribed by Justin to Sophocles. [3154] Adopting the reading keinos instead of kainos in the text. [3155] Quoted in Exhortation, p. 193. [3156] Isa. lxvi. 1. [3157] Isa. lxiv. 1, 2; xl. 12. [3158] [On the Orphica, see Lewis' Plato cont. Ath., p. 99.] [3159] Amos iv. 13. [3160] Deut. xxxii. 39. [3161] For ouranous oras we read anthropous (which is the reading of Eusebius); and dres (Sylburgius's conjecture), also from Eusebius, instead of ha themis athemista. [3162] Isa. x. 14. [3163] Jer. x. 12. [3164] Isa. xl. 13. [3165] Iliad, viii. 69. [3166] These lines of Æschylus are also quoted by Justyn Martyr (De Monarchia, vol. i. p. 290). Dread force, aplatos horme: Eusebius reads horme, dative. J. Langus has suggested (aplastos) uncreated; aplestos (insatiate) has also been suggested. The epithet of the text, which means primarily unapproachable, then dread or terrible, is applied by Pindar to fire. [3167] Ps. lxviii. 8. [Comp. Coleridge's Hymn in Chamounix.] [3168] This Pythian oracle is given by Herodotus, and is quoted also by Eusebius and Theodoret. [3169] gnomikotata. Eusebius reads geniikotaton, agreeing with patera. [3170] A game in which a potsherd with a black and white side was cast on a line; and as the black or white turned up, one of the players fled and the other pursued. [3171] Eusebius has krinei, which we have adopted, for krinein of the text. [3172] Plato, Rep., book vii. [3173] [Pearson, On the Creed, p. 47.] [3174] According to the reading in Eusebius, pan ethnos heoon pan de hesperion eonon, boreion te kai to, k.t.l. [3175] Instead of pronoian, Eusebius has pronomian (privilege). [3176] Clement seems to mean that they knew God only in a roundabout and inaccurate way. The text has periphasin; but periphrasin, which is in Eusebius, is preferable. [3177] [See p. 379, [99]Elucidation I., supra.] [3178] Isa xxxvi. 7, 8, 10. [3179] Jonah i. 6, 9, 14. [3180] Mal. i. 10, 11, 14. [The prophetic present-future.] [3181] Perhaps Bacchylides. [3182] archaian. [3183] The reading of H. Stephanus, agathas Horas, is adopted in the translation. The text has agatha soteras. Some supply Oras, and at the same time retain soteras. [3184] Jer. iii. 19. [3185] [This strong testimony of Clement is worthy of special note.] __________________________________________________________________ __________________________________________________________________ Elucidations. I. (Clement's Hebrew, p. 446, [100]note 8.) On this matter having spoken in a former Elucidation (see [101]Elucidation VIII. p. 443), I must here translate a few words from Philo Judæus. He says, "Before Abram was called, such was his name; but afterward he was named Abraam, by the simple duplication of one letter, which nevertheless enfolds a great significance. For Abram is expounded to mean sublime father, but Abraam means elect father of sound." Philo goes on to give his personal fancies in explication of this whim. But, with Clement, Philo was an expert, to whom all knowledge was to be credited in his specialty. This passage, however, confirms the opinion of those who pronounce Clement destitute of Hebrew, even in its elements. No need to say that Abram means something like what Philo gives us, but Abraham is expounded in the Bible itself (Genesis 17:3). The text of the LXX, seems to have been dubious to our author's mind, and hence he fails back on Philo. But this of itself appears decisive as to Clement's Hebrew scholarship. II. (The Beetle, cap. iv. p. 449, [102]note 6.) Cicero notes the scarabæus on the tongue, as identifying Apis, [3186] the calf-god of the Egyptians. Now, this passage of our author seems to me to clear up the Scriptural word gillulim in Deut. xxix. 17, where the English margin reads, literally enough, dungy-gods. The word means, things rolled about (Lev. xxvi. 30; Hab. ii. 18, 19; 1 Kings xv. 12); on which compare Leighton (St. Peter, pp. 239, 746, and note). Scripture seems to prove that this story of Clement's about the beetle of the Egyptians, was known to the ancient Hebrews, and was the point in their references to the gillulim (see Herod., book iii. cap. 28., or Rawlinson's Trans., vol. ii. 353). The note in Migne ad loc. is also well-worthy to be consulted. III. (The Tetrad, cap. vi. p. 452, [103]note 4.) It is important to observe that "the patriarchal dispensation," as we too carelessly speak, is pluralized by Clement. He clearly distinguishes the three patriarchal dispensations, as given in Adam, Noah, and Abraham; and then comes the Mosaic. The editor begs to be pardoned for referring to his venerated and gifted father's division (sustained by Clement's authority), which he used to insist should be further enlarged so as to subdivide the first and the last, making seven complete, and thus honouring the system of sevens which runs through all Scripture. Thus Adam embraces Paradise, and the first covenant after the fall; and the Christian covenant embraces a millennial period. So that we have (1) Paradise, (2) Adam, (3) Noah (4) Abraham, (5) Moses, (6) Christ (7) a millennial period, preluding the Judgment and the Everlasting Kingdom. My venerated and most erudite instructor in theology, the late Dr. Jarvis, in his Church of the Redeemed, expounds a dispensation as identified by (1) a covenant, original or renewed, (2) a sign or sacrament, and (3) a closing judgment. (See pp. 4, 5, and elsewhere in the great work I have named.) Thus (1) the Tree of Life, (2) the institution of sacrifice, (3) the rainbow, (4) circumcision, (5) the ark, (6) the baptismal and eucharistic sacraments, and (7) the same renewed and glorified by the conversion of nations are the symbols. The covenants and the judgments are easily identified, ending with the universal Judgment. Dr. Jarvis died, leaving his work unfinished; but the Church of the Redeemed is a book complete in itself, embodying the results of a vast erudition, and of a devout familiarity with Scripture. It begins with Adam, and ends with the downfall of Jerusalem (the typical judgment), which closed the Mosaic dispensation. It is written in a pellucid style, and with a fastidious use of the English language; and it is the noblest introduction to the understanding of the New Testament, with which I am acquainted. That such a work should be almost unknown in American literature, of which it should be a conspicuous ornament, is a sad commentary upon the taste of the period when it was given to the public. [3187] IV. (The Golden Candlestick, cap. vi. p. 452, [104]note 6.) The seven gifts of the Spirit seem to be prefigured in this symbol, corresponding to the seven (spirits) lamps before the throne in the vision of St. John (see Rev. i. 4, iii. 1, iv. 5, and v. 6; also Isa. xi. 1, 2, and Zech. iii. 9, and iv. 10). The prediction of Isaiah intimates the anointing of Jesus at his baptism, and the outpouring of these gifts upon the Christian Church. V. (Symbols, cap. vi. p. 453, note 3.) Clement regards the symbols of the divine law as symbols merely, and not images in the sense of the Decalogue. Whatever we may think of this distinction, his argument destroys the fallacy of the Trent Catechism, which pleads the Levitical symbols in favour of images in "the likeness of holy things," and which virtually abrogates the second commandment. Images of God the Father (crowned with the Papal tiara) are everywhere to be seen in the Latin churches, and countless images of all heavenly things are everywhere worshipped under the fallacy which Clement rejects. Pascal exposes the distinctions without a difference, by which God's laws are evacuated of all force in Jesuit theology; but the hairsplitting distinctions, about "bowing down to images and worshipping them," which infect the Trent theology, are equal to the worst of Pascal's instances. [3188] It is with profound regret that I insert this testimony; but it seems necessary, because garblings of patristic authorities, which begin to appear in America, make an accurate and intelligent study of the Ante-Nicene Fathers a necessity for the American theologian. VI. (Perfection, cap. x. p. 459, [105]note 2.) The teleioi of the ancient canons were rather the complete than the perfect, as understood by the ancients. Clement's Gnostic is "complete," and goes on to moral perfection. Now, does not St. Paul make a similar distinction between babes in Christ, and those "complete in Him?"(Col. ii. 10.) The pepleromenoi of this passage, referring to the "thoroughly furnished" Christian (fully equipped for his work and warfare), has thrown light on many passages of the fathers and of the old canons, in my experience; and I merely make the suggestion for what it may be worth. See Bunsen's Church and Home Book (Hippol., iii. 82, 83, et seqq.) for the rules (1) governing all Christians, and (2) those called "the faithful," by way of eminence. So, in our days, not all believers are communicants. VII. (The Unknown God, cap. xii. p. 464, [106]note 1.) Must we retain "too superstitious," even in the Revised Version? (Which see ad loc.) Bunsen's rendering of deisidaimonia, by demon-fear, [3189] is not English; but it suggests the common view of scholars, upon the passage, and leads me to suppose that the learned and venerable company of revisers could not agree on any English that would answer. That St. Paul paid the Athenians a compliment, as devout in their way, i.e., God fearing towards their divinities, will not be denied. Clement seems to have so understood it, and hence his constant effort to show that we must recognise, in dealing with Gentiles, whatever of elementary good God has permitted to exist among them. May we not admit this principle, at least so far as to believe that Divine Providence led the Athenians to set up the very inscription which was to prompt Christ's apostle to an ingenious interpretation, and to an equally ingenious use of it, so avoiding a direct conflict with their laws? This they had charged on him (Acts xvii. 18), as before on Socrates. VIII. (Xenocrates and Democritus, cap. xiii. p. 465, note 3.) My grave and studious reader will forgive me, here, for a reference to Stromata of a widely different sort. Dulce est desipere, etc. One sometimes finds instruction and relief amid the intense nonsense of "agnostic" and other "philosophies" of our days, in turning to a healthful intellect which "answers fools according to their folly." I confess myself an occasional reader of the vastly entertaining and suggestive Noctes of Christopher North, which may be excused by the famous example of a Father of the Church, who delighted in Aristophanes. [3190] To illustrate this passage of Clement, then, let me refer to Professor Wilson's intense sympathy with animals. See the real eloquence of his reference to the dogs of Homer and of Sir Walter Scott. [3191] "The Ettrick Shepherd" somewhere wondered, whether some dogs are not gifted with souls; and, in the passage referred to, it is asked, whether the dog of Ulysses could have been destitute of an immortal spirit. On another occasion, Christopher breaks out with something like this: "Let me prefer the man who thinks so, to the miserable atheist whose creed is dust." He looks upon his dog "Fro," and continues (while the noble animal seems listening), "Yes, better a thousand times, O Fro, to believe that my faithful dog shall bear me company,' than that the soul of a Newton perishes at death," etc. How often have I regaled myself with the wholesome tonic of such dog loving sport, after turning with disgust from some God hating and mandestroying argument of "modern science," falsely so called. IX. (Plato's Prophecy, cap. xiv. p. 470, [107]note 2.) My references at this point are worthy of being enlarged upon. I subjoin the following as additional. On this sublime passage, Jones of Nayland remarks, [3192] "The greatest moral philosopher of the Greeks declared, with a kind of prescience, that, if a man perfectly just were to come upon earth, he would be impoverished and scourged, and bound as a criminal; and, when he had suffered all manner of indignities, would be put to the shameful death of (suspension or) crucifixion." "Several of the Fathers," he adds, "have taken notice of this extraordinary passage in Plato, looking upon it as a prediction of the sufferings of the Just One, Jesus Christ." He refers us to Grotius (De Veritate, iv. sec. 12) and to Meric Casaubon (On Credulity, p. 135). The passage from Plato (Rep., ii. 5) impressed the mind of Cicero. (See his Rep., iii. 17.) __________________________________________________________________ [3186] De Nat. Deor., ed. Delphin., vol. xiv. p. 852. [3187] Boston, 1850. [3188] In the Provincial Letters, passim. [3189] Hippol., vol. iii. p. 200. [3190] Chrysostom. [3191] Vol. iv. pp. 104-107. [3192] Works, vol. iv. p. 205. __________________________________________________________________ __________________________________________________________________ The Stromata, or Miscellanies Book VI. __________________________________________________________________ __________________________________________________________________ Chapter I.--Plan. [3193] The sixth and also the seventh Miscellany of gnostic notes, in accordance with the true philosophy, having delineated as well as possible the ethical argument conveyed in them, and having exhibited what the Gnostic is in his life, proceed to show the philosophers that he is by no means impious, as they suppose, but that he alone is truly pious, by a compendious exhibition of the Gnostic's form of religion, as far as it is possible, without danger, to commit it to writing in a book of reference. For the Lord enjoined "to labour for the meat which endureth to eternity." [3194] And the prophet says, "Blessed is he that soweth into all waters, whose ox and ass tread," [3195] [that is,] the people, from the Law and from the Gentiles, gathered into one faith. "Now the weak eateth herbs," according to the noble apostle. [3196] The Instructor, divided by us into three books, has already exhibited the training and nurture up from the state of childhood, that is, the course of life which from elementary instruction grows by faith; and in the case of those enrolled in the number of men, prepares beforehand the soul, endued with virtue, for the reception of gnostic knowledge. The Greeks, then, clearly learning, from what shall be said by us in these pages, that in profanely persecuting the God-loving man, they themselves act impiously; then, as the notes advance, in accordance with the style of the Miscellanies, we must solve the difficulties raised both by Greeks and Barbarians with respect to the coming of the Lord. In a meadow the flowers blooming variously, and in a park the plantations of fruit trees, are not separated according to their species from those of other kinds. If some, culling varieties, have composed learned collections, Meadows, and Helicons, and Honeycombs, and Robes; then, with the things which come to recollection by haphazard, and are expurgated neither in order nor expression, but purposely scattered, the form of the Miscellanies is promiscuously variegated like a meadow. And such being the case, my notes shall serve as kindling sparks; and in the case of him, who is fit for knowledge, if he chance to fall in with them, research made with exertion will turn out to his benefit and advantage. For it is right that labour should precede not only food but also, much more knowledge, in the case of those that are advancing to the eternal and blessed salvation by the "strait and narrow way," which is truly the Lord's. Our knowledge, and our spiritual garden, is the Saviour Himself; into whom we are planted, being transferred and transplanted, from our old life, into the good land. And transplanting contributes to fruitfulness. The Lord, then, into whom we have been transplanted, is the Light and the true Knowledge. Now knowledge is otherwise spoken of in a twofold sense: that, commonly so called, which appears in all men (similarly also comprehension and apprehension), universally, in the knowledge of individual objects; in which not only the rational powers, but equally the irrational, share, which I would never term knowledge, inasmuch as the apprehension of things through the senses comes naturally. But that which par excellence is termed knowledge, bears the impress of judgment and reason, in the exercise of which there will be rational cognitions alone, applying purely to objects of thought, and resulting from the bare energy of the soul. "He is a good man," says David, [3197] "who pities" (those ruined through error), "and lends" (from the communication of the word of truth) not at haphazard, for "he will dispense his words in judgment:" with profound calculation, "he hath dispersed, he hath given to the poor." __________________________________________________________________ [3193] [On Clement's plan, see [108]Elucidation I. p. 342, supra.] [3194] John vi. 27. [3195] Isa. xxxii. 20. [3196] Rom. xiv. 2. [3197] Ps. cxii. 5, 9. __________________________________________________________________ Chapter II.--The Subject of Plagiarisms Resumed. The Greeks Plagiarized from One Another. Before handling the point proposed, we must, by way of preface, add to the close of the fifth book what is wanting. For since we have shown that the symbolical style was ancient, and was employed not only by our prophets, but also by the majority of the ancient Greeks, and by not a few of the rest of the Gentile Barbarians, it was requisite to proceed to the mysteries of the initiated. I postpone the elucidation of these till we advance to the confutation of what is said by the Greeks on first principles; for we shall show that the mysteries belong to the same branch of speculation. And having proved that the declaration of Hellenic thought is illuminated all round by the truth, bestowed on us in the Scriptures, taking it according to the sense, we have proved, not to say what is invidious, that the theft of the truth passed to them. Come, and let us adduce the Greeks as witnesses against themselves to the theft. For, inasmuch as they pilfer from one another, they establish the fact that they are thieves; and although against their will, they are detected, clandestinely appropriating to those of their own race the truth which belongs to us. For if they do not keep their hands from each other, they will hardly do it from our authors. I shall say nothing of philosophic dogmas, since the very persons who are the authors of the divisions into sects, confess in writing, so as not to be convicted of ingratitude, that they have received from Socrates the most important of their dogmas. But after availing myself of a few testimonies of men most talked of, and of repute among the Greeks, and exposing their plagiarizing style, and selecting them from various periods, I shall turn to what follows. Orpheus, then, having composed the line:-- "Since nothing else is more shameless and wretched than woman," Homer plainly says:-- "Since nothing else is more dreadful and shameless than a woman." [3198] And Musæus having written:-- "Since art is greatly superior to strength,"-- Homer says:-- "By art rather than strength is the woodcutter greatly superior." [3199] Again, Musæus having composed the lines:-- "And as the fruitful field produceth leaves, And on the ash trees some fade, others grow, So whirls the race of man its leaf," [3200] -- Homer transcribes:-- "Some of the leaves the wind strews on the ground. The budding wood bears some; in time of spring, They come. So springs one race of men, and one departs." [3201] Again, Homer having said:-- "It is unholy to exult over dead men," [3202] Archilochus and Cratinus write, the former:-- "It is not noble at dead men to sneer;" and Cratinus in the Lacones:-- "For men 'tis dreadful to exult Much o'er the stalwart dead." Again, Archilochus, transferring that Homeric line:-- "I erred, nor say I nay: instead of many" [3203] -- writes thus:-- "I erred, and this mischief hath somehow seized another." As certainly also that line:-- "Even-handed [3204] war the slayer slays." [3205] He also, altering, has given forth thus:-- "I will do it. For Mars to men in truth is evenhanded." [3206] Also, translating the following:-- "The issues of victory among men depend on the gods," [3207] he openly encourages youth, in the following iambic:-- "Victory's issues on the gods depend." Again, Homer having said:-- "With feet unwashed sleeping on the ground," [3208] Euripides writes in Erechtheus:-- "Upon the plain spread with no couch they sleep, Nor in the streams of water lave their feet." Archilochus having likewise said:-- "But one with this and one with that His heart delights,"-- in correspondence with the Homeric line:-- "For one in these deeds, one in those delights," [3209] -- Euripides says in OEneus:-- "But one in these ways, one in those, has more delight." And I have heard Æschylus saying:-- "He who is happy ought to stay at home; There should he also stay, who speeds not well." And Euripides, too, shouting the like on the stage:-- "Happy the man who, prosperous, stays at home." Menander, too, on comedy, saying:-- "He ought at home to stay, and free remain, Or be no longer rightly happy." Again, Theognis having said:-- "The exile has no comrade dear and true,"-- Euripides has written:-- "Far from the poor flies every friend." And Epicharmus, saying:-- "Daughter, woe worth the day! Thee who art old I marry to a youth;" [3210] and adding:-- "For the young husband takes some other girl, And for another husband longs the wife,"-- Euripides [3211] writes:-- "'Tis bad to yoke an old wife to a youth; For he desires to share another's bed, And she, by him deserted, mischief plots." Euripides having, besides, said in the Medea:-- "For no good do a bad man's gifts,"-- Sophocles in Ajax Flagellifer utters this iambic:-- "For foes' gifts are no gifts, nor any boon." [3212] Solon having written:-- "For surfeit insolence begets, When store of wealth attends." Theognis writes in the same way:-- "For surfeit insolence begets, When store of wealth attends the bad." Whence also Thucydides, in the Histories, says: "Many men, to whom in a great degree, and in a short time, unlooked-for prosperity comes, are wont to turn to insolence." And Philistus [3213] likewise imitates the same sentiment, expressing himself thus: "And the many things which turn out prosperously to men, in accordance with reason, have an incredibly dangerous [3214] tendency to misfortune. For those who meet with unlooked success beyond their expectations, are for the most part wont to turn to insolence." Again, Euripides having written:-- "For children sprung of parents who have led A hard and toilsome life, superior are;" Critias writes: "For I begin with a man's origin: how far the best and strongest in body will he be, if his father exercises himself, and eats in a hardy way, and subjects his body to toilsome labour; and if the mother of the future child be strong in body, and give herself exercise." Again, Homer having said of the Hephæstus-made shield:-- "Upon it earth and heaven and sea he made, And Ocean's rivers' mighty strength portrayed," Pherecydes of Syros says:--"Zas makes a cloak large and beautiful, and works on it earth and Ogenus, and the palace of Ogenus." And Homer having said:-- "Shame, which greatly hurts a man or helps," [3215] -- Euripides writes in Erechtheus:-- "Of shame I find it hard to judge; 'Tis needed. 'Tis at times a great mischief." Take, by way of parallel, such plagiarisms as the following, from those who flourished together, and were rivals of each other. From the Orestes of Euripides:-- "Dear charm of sleep, aid in disease." From the Eriphyle of Sophocles:-- "Hie thee to sleep, healer of that disease." And from the Antigone of Sophocles:-- "Bastardy is opprobrious in name; but the nature is equal;" [3216] And from the Aleuades of Sophocles:-- "Each good thing has its nature equal." Again, in the Ctimenus [3217] of Euripides:-- "For him who toils, God helps;" And in the Minos of Sophocles; "To those who act not, fortune is no ally;" And from the Alexander of Euripides:-- "But time will show; and learning, by that test, I shall know whether thou art good or bad;" And from the Hipponos of Sophocles:-- "Besides, conceal thou nought; since Time, That sees all, hears all, all things will unfold." But let us similarly run over the following; for Eumelus having composed the line, "Of Memory and Olympian Zeus the daughters nine," Solon thus begins the elegy:-- "Of Memory and Olympian Zeus the children bright." Again, Euripides, paraphrasing the Homeric line:-- "What, whence art thou? Thy city and thy parents, where?" [3218] employs the following iambics in Ægeus:-- "What country shall we say that thou hast left To roam in exile, what thy land--the bound Of thine own native soil? Who thee begat? And of what father dost thou call thyself the son?" And what? Theognis [3219] having said:-- "Wine largely drunk is bad; but if one use It with discretion, 'tis not bad, but good,"-- does not Panyasis write? "Above the gods' best gift to men ranks wine, In measure drunk; but in excess the worst." Hesiod, too, saying:-- "But for the fire to thee I'll give a plague, [3220] For all men to delight themselves withal,"-- Euripides writes:-- "And for the fire Another fire greater and unconquerable, Sprung up in the shape of women" [3221] And in addition, Homer, saying:-- "There is no satiating the greedy paunch, Baneful, which many plagues has caused to men." [3222] Euripides says:-- "Dire need and baneful paunch me overcome; From which all evils come." Besides, Callias the comic poet having written:-- "With madmen, all men must be mad, they say,"-- Menander, in the Poloumenoi, expresses himself similarly, saying:-- "The presence of wisdom is not always suitable: One sometimes must with others play [3223] the fool." And Antimachus of Teos having said:-- "From gifts, to mortals many ills arise,"-- Augias composed the line:-- "For gifts men's mind and acts deceive." And Hesiod having said:-- "Than a good wife, no man a better thing Ere gained; than a bad wife, a worse,"-- Simonides said:-- "A better prize than a good wife no man Ere gained, than a bad one nought worse." Again, Epicharmas having said:-- "As destined long to live, and yet not long, Think of thyself."-- Euripides writes:-- "Why? seeing the wealth we have uncertain is, Why don't we live as free from care, as pleasant As we may?" Similarly also, the comic poet Diphilus having said:-- "The life of men is prone to change,"-- Posidippus says:-- "No man of mortal mould his life has passed From suffering free. Nor to the end again Has continued prosperous." Similarly [3224] speaks to thee Plato, writing of man as a creature subject to change. Again, Euripides having said:-- "Oh life to mortal men of trouble full, How slippery in everything art thou! Now grow'st thou, and thou now decay'st away. And there is set no limit, no, not one, For mortals of their course to make an end, Except when Death's remorseless final end Comes, sent from Zeus,"-- Diphilus writes:-- "There is no life which has not its own ills, Pains, cares, thefts, and anxieties, disease; And Death, as a physician, coming, gives Rest to their victims in his quiet sleep." [3225] Furthermore, Euripides having said:-- "Many are fortune's shapes, And many things contrary to expectation the gods perform,"-- The tragic poet Theodectes similarly writes:-- "The instability of mortals' fates." And Bacchylides having said:-- "To few [3226] alone of mortals is it given To reach hoary age, being prosperous all the while, And not meet with calamities,"-- Moschion, the comic poet, writes:-- "But he of all men is most blest, Who leads throughout an equal life." And you will find that, Theognis having said:-- "For no advantage to a man grown old A young wife is, who will not, as a ship The helm, obey,"-- Aristophanes, the comic poet, writes:-- "An old man to a young wife suits but ill." For Anacreon, having written:-- "Luxurious love I sing, With flowery garlands graced, He is of gods the king, He mortal men subdues,-- Euripides writes:-- "For love not only men attacks, And women; but disturbs The souls of gods above, and to the sea Descends." But not to protract the discourse further, in our anxiety to show the propensity of the Greeks to plagiarism in expressions and dogmas, allow us to adduce the express testimony of Hippias, the sophist of Elea, who discourses on the point in hand, and speaks thus: "Of these things some perchance are said by Orpheus, some briefly by Musæus; some in one place, others in other places; some by Hesiod, some by Homer, some by the rest of the poets; and some in prose compositions, some by Greeks, some by Barbarians. And I from all these, placing together the things of most importance and of kindred character, will make the present discourse new and varied." And in order that we may see that philosophy and history, and even rhetoric, are not free of a like reproach, it is right to adduce a few instances from them. For Alcmæon of Crotona having said, "It is easier to guard against a man who is an enemy than a friend," Sophocles wrote in the Antigone:-- "For what sore more grievous than a bad friend?" And Xenophon said: "No man can injure enemies in any way other than by appearing to be a friend." And Euripides having said in Telephus:-- "Shall we Greeks be slaves to Barbarians?"-- Thrasymachus, in the oration for the Larissæans, says: "Shall we be slaves to Archelaus--Greeks to a Barbarian?" And Orpheus having said:-- "Water is the change for soul, and death for water; From water is earth, and what comes from earth is again water, And from that, soul, which changes the whole ether;" and Heraclitus, putting together the expressions from these lines, writes thus:-- "It is death for souls to become water, and death for water to become earth; and from earth comes water, and from water soul." And Athamas the Pythagorean having said, "Thus was produced the beginning of the universe; and there are four roots--fire, water, air, earth: for from these is the origination of what is produced,"--Empedocles of Agrigentum wrote:-- "The four roots of all things first do thou hear-- Fire, water, earth, and ether's boundless height: For of these all that was, is, shall be, comes." And Plato having said, "Wherefore also the gods, knowing men, release sooner from life those they value most," Menander wrote:-- "Whom the gods love, dies young." And Euripides having written in the OEnomaus:-- "We judge of things obscure from what we see;" and in the Phoenix:-- "By signs the obscure is fairly grasped,"-- Hyperides says, "But we must investigate things unseen by learning from signs and probabilities." And Isocrates having said, "We must conjecture the future by the past," Andocides does not shrink from saying, "For we must make use of what has happened previously as signs in reference to what is to be." Besides, Theognis having said:-- "The evil of counterfeit silver and gold is not intolerable, O Cyrnus, and to a wise man is not difficult of detection; But if the mind of a friend is hidden in his breast, If he is false, [3227] and has a treacherous heart within, This is the basest thing for mortals, caused by God, And of all things the hardest to detect,"-- Euripides writes:-- "Oh Zeus, why hast thou given to men clear tests Of spurious gold, while on the body grows No mark sufficing to discover clear The wicked man?" Hyperides himself also says, "There is no feature of the mind impressed on the countenance of men." Again, Stasinus having composed the line:-- "Fool, who, having slain the father, leaves the children,"-- Xenophon [3228] says, "For I seem to myself to have acted in like manner, as if one who killed the father should spare his children." And Sophocles having written in the Antigone:-- "Mother and father being in Hades now, No brother ever can to me spring forth,"-- Herodotus says, "Mother and father being no more, I shall not have another brother." In addition to these, Theopompus having written:-- "Twice children are old men in very truth;" And before him Sophocles in Peleus:-- "Peleus, the son of Æacus, I, sole housekeeper, Guide, old as he is now, and train again, For the aged man is once again a child,"-- Antipho the orator says, "For the nursing of the old is like the nursing of children." Also the philosopher Plato says, "The old man then, as seems, will be twice a child." Further, Thucydides having said, "We alone bore the brunt at Marathon," [3229] --Demosthenes said, "By those who bore the brunt at Marathon." Nor will I omit the following. Cratinus having said in the Pytine: [3230] -- "The preparation perchance you know," Andocides the orator says, "The preparation, gentlemen of the jury, and the eagerness of our enemies, almost all of you know." Similarly also Nicias, in the speech on the deposit, against Lysias, says, "The preparation and the eagerness of the adversaries, ye see, O gentlemen of the jury." After him Æschines says, "You see the preparation, O men of Athens, and the line of battle." Again, Demosthenes having said, "What zeal and what canvassing, O men of Athens, have been employed in this contest, I think almost all of you are aware;" and Philinus similarly, "What zeal, what forming of the line of battle, gentlemen of the jury, have taken place in this contest, I think not one of you is ignorant." Isocrates, again, having said, "As if she were related to his wealth, not him," Lysias says in the Orphics, "And he was plainly related not to the persons, but to the money." Since Homer also having written:-- "O friend, if in this war, by taking flight, We should from age and death exemption win, I would not fight among the first myself, Nor would I send thee to the glorious fray; But now--for myriad fates of death attend In any case, which man may not escape Or shun--come on. To some one we shall bring Renown, or some one shall to us," [3231] -- Theopompus writes, "For if, by avoiding the present danger, we were to pass the rest of our time in security, to show love of life would not be wonderful. But now, so many fatalities are incident to life, that death in battle seems preferable." And what? Child the sophist having uttered the apophthegm, "Become surety, and mischief is at hand," did not Epicharmus utter the same sentiment in other terms, when he said, "Suretyship is the daughter of mischief, and loss that of suretyship?" [3232] Further, Hippocrates the physician having written, "You must look to time, and locality, and age, and disease," Euripides says in Hexameters: [3233] -- "Those who the healing art would practice well, Must study people's modes of life, and note The soil, and the diseases so consider." Homer again, having written:-- "I say no mortal man can doom escape,"-- Archinus says, "All men are bound to die either sooner or later;" and Demosthenes, "To all men death is the end of life, though one should keep himself shut up in a coop." And Herodotus, again, having said, in his discourse about Glaucus the Spartan, that the Pythian said, "In the case of the Deity, to say and to do are equivalent," Aristophanes said:-- "For to think and to do are equivalent." And before him, Parmenides of Elea said:-- "For thinking and being are the same." And Plato having said, "And we shall show, not absurdly perhaps, that the beginning of love is sight; and hope diminishes the passion, memory nourishes it, and intercourse preserves it;" does not Philemon the comic poet write:-- "First all see, then admire; Then gaze, then come to hope; And thus arises love?" Further, Demosthenes having said, "For to all of us death is a debt," and so forth, Phanocles writes in Loves, or The Beautiful:-- "But from the Fates' unbroken thread escape Is none for those that feed on earth." You will also find that Plato having said, "For the first sprout of each plant, having got a fair start, according to the virtue of its own nature, is most powerful in inducing the appropriate end;" the historian writes, "Further, it is not natural for one of the wild plants to become cultivated, after they have passed the earlier period of growth;" and the following of Empedocles:-- "For I already have been boy and girl, And bush, and bird, and mute fish in the sea,"-- Euripides transcribes in Chrysippus:-- "But nothing dies Of things that are; but being dissolved, One from the other, Shows another form." And Plato having said, in the Republic, that women were common, Euripides writes in the Protesilaus:-- "For common, then, is woman's bed." Further, Euripides having written:-- "For to the temperate enough sufficient is"-- Epicurus expressly says, "Sufficiency is the greatest riches of all." Again, Aristophanes having written:-- "Life thou securely shalt enjoy, being just And free from turmoil, and from fear live well,"-- Epicurus says, "The greatest fruit of righteousness is tranquillity." Let these species, then, of Greek plagiarism of sentiments, being such, stand as sufficient for a clear specimen to him who is capable of perceiving. And not only have they been detected pirating and paraphrasing thoughts and expressions, as will be shown; but they will also be convicted of the possession of what is entirely stolen. For stealing entirely what is the production of others, they have published it as their own; as Eugamon of Cyrene did the entire book on the Thesprotians from Musæus, and Pisander of Camirus the Heraclea of Pisinus of Lindus, and Panyasis of Halicarnassus, the capture of OEchalia from Cleophilus of Samos. You will also find that Homer, the great poet, took from Orpheus, from the Disappearance of Dionysus, those words and what follows verbatim:-- "As a man trains a luxuriant shoot of olive." [3234] And in the Theogony, it is said by Orpheus of Kronos:-- "He lay, his thick neck bent aside; and him All-conquering Sleep had seized." These Homer transferrred to the Cyclops. [3235] And Hesiod writes of Melampous:-- "Gladly to hear, what the immortals have assigned To men, the brave from cowards clearly marks;" and so forth, taking it word for word from the poet Musæus. And Aristophanes the comic poet has, in the first of the Thesmophoriazusæ, transferred the words from the Empiprameni of Cratinus. And Plato the comic poet, and Aristophanes in Dædalus, steal from one another. Cocalus, composed by Araros, [3236] the son of Aristophanes, was by the comic poet Philemon altered, and made into the comedy called Hypobolimoens. Eumelus and Acusilaus the historiographers changed the contents of Hesiod into prose, and published them as their own. Gorgias of Leontium and Eudemus of Naxus, the historians, stole from Melesagoras. And, besides, there is Bion of Proconnesus, who epitomized and transcribed the writings of the ancient Cadmus, and Archilochus, and Aristotle, and Leandrus, and Hellanicus, and Hecatæus, and Androtion, and Philochorus. Dieuchidas of Megara transferred the beginning of his treatise from the Deucalion of Hellanicus. I pass over in silence Heraclitus of Ephesus, who took a very great deal from Orpheus. From Pythagoras Plato derived the immortality of the soul; and he from the Egyptians. And many of the Platonists composed books, in which they show that the Stoics, as we said in the beginning, and Aristotle, took the most and principal of their dogmas from Plato. Epicurus also pilfered his leading dogmas from Democritus. Let these things then be so. For life would fail me, were I to undertake to go over the subject in detail, to expose the selfish plagiarism of the Greeks, and how they claim the discovery of the best of their doctrines, which they have received from us. __________________________________________________________________ [3198] Odyss., xi. 427. [3199] Homer, Iliad, xxiii. 315: meg' ameinon is found in the Iliad as in Musæus. In the text occurs instead periginetai, which is taken from line 318. "By art rather than strength is the woodcutter greatly superior; By art the helmsman on the dark sea Guides the swift ship when driven by winds; By art one charioteer excels (periginetai) another. Iliad, xxiii. 315-318. [3200] phullon, for which Sylburg, suggests phulon. [3201] Iliad, vi. 147-149. [3202] Odyss., xxii. 412. [3203] Iliad, ix. 116. [3204] Xunos. So Livy, "communis Mars;" and Cicero, "cum omnis belli Mars comunis." [3205] Iliad, xviii. 309. [3206] Xunos. So Livy, "communis Mars;" and Cicero, "cum omnis belli Mars comunis." [3207] The text has: Nikes anthropoisi theon ek peirata keitai. In Iliad, vii. 101, 102, we read: autar uhuerthen Nikes peirat' echontai en athanatoisi theoisin. [3208] Iliad, xvi. 235. [3209] Odyss., xiv. 228. [3210] The text is corrupt and unintelligible. It has been restored as above. [3211] In some lost tragedy. [3212] Said by Ajax of the sword received from Hector, with which he killed himself. [3213] The imitator of Thucydides, said to be weaker but clearer than his model. He is not specially clear here. [3214] The text has, asphalestera para doxan kai kakopragian: for which Lowth reads, episphalestera pros kakopragian, as translated above. [3215] Iliad, xxiv. 44, 45. Clement's quotation differs somewhat from the passage as it stands in Homer. [3216] The text has doie, which Stobæus has changed into d' ise, as above. Stobæus gives this quotation as follows:-- "The bastard has equal strength with the legitimate; Each good thing has its nature legitimate." [3217] As no play bearing this name is mentioned by any one else, various conjectures have been made as to the true reading; among which are Clymene Temenos or Temenides. [3218] Odyss., xiv. 187. [3219] [See, supra, book ii. cap. ii. p. 242.] In Theognis the quotation stands thus:-- Hoinon toi pinein poulon kakon en de tis auton Pine epistamenos, ou kakos all' agathos. "To drink much wine is bad; but if one drink It with discretion, 'tis not bad, but good." [3220] From Jupiter's address (referring to Pandora) to Prometheus, after stealing fire from heaven. The passage in Hesiod runs thus:-- "You rejoice at stealing fire and outwitting my mind: But I will give you, and to future men, a great plague. And for the fire will give to them a bane in which All will delight their heart, embracing their own bane." [3221] Translated as arranged by Grotius. [3222] Odyss., xvii. 286. [3223] summanenai is doubtless here the true reading, for which the text has sumbenai. [3224] The text has kat' alla. And although Sylburgius very properly remarks, that the conjecture katallela instead is uncertain, it is so suitable to the sense here, that we have no hesitation in adopting it. [3225] The above is translated as amended by Grotius. [3226] pauroisi, "few," instead of parhoisi and prassontas instead of prassonta, and duais, "calamities," instead of dua, are adopted from Lyric Fragments. [3227] psudnos = psudros--which, however, occurs nowhere but here--is adopted as preferable to psednos (bald), which yields no sense, or psuchros. Sylburgius ms. Paris; Ruhnk reads psudros. [3228] A mistake for Herodotus. [3229] Instead of Marathonitai, as in the text, we read from Thucydides Marathoni te. [3230] Putine (not, as in the text, Poitine), a flask covered with plaited osiers. The name of a comedy by Cratinus (Liddell and Scott's Lexicon). [Elucidation I.] [3231] Iliad, xii. 322, Sarpedon to Glaucus. [3232] Grotius's correction has been adopted, enguas de zamia, instead of engua de zamias. [3233] In the text before In Hexameters we have teresei, which has occasioned much trouble to the critics. Although not entirely satisfactory, yet the most probable is the correction thelousi, as above. [3234] Iliad, xvii. 53. [3235] i.e., Polyphemus, Odyss., ix. 372. [3236] According to the correction of Casaubon, who, instead of ararotos of the text, reads Araros. Others ascribed the comedy to Aristophanes himself. __________________________________________________________________ Chapter III.--Plagiarism by the Greeks of the Miracles Related in the Sacred Books of the Hebrews. And now they are convicted not only of borrowing doctrines from the Barbarians, but also of relating as prodigies of Hellenic mythology the marvels found in our records, wrought through divine power from above, by those who led holy lives, while devoting attention to us. And we shall ask at them whether those things which they relate are true or false. But they will not say that they are false; for they will not with their will condemn themselves of the very great silliness of composing falsehoods, but of necessity admit them to be true. And how will the prodigies enacted by Moses and the other prophets any longer appear to them incredible? For the Almighty God, in His care for all men, turns some to salvation by commands, some by threats, some by miraculous signs, some by gentle promises. Well, the Greeks, when once a drought had wasted Greece for a protracted period, and a dearth of the fruits of the earth ensued, it is said, those that survived of them, having, because of the famine, come as suppliants to Delphi, asked the Pythian priestess how they should be released from the calamity. She announced that the only help in their distress was, that they should avail themselves of the prayers of Æacus. Prevailed on by them, Æacus, ascending the Hellenic hill, and stretching out pure [3237] hands to heaven, and invoking the common [3238] God, besought him to pity wasted Greece. And as he prayed, thunder sounded, out of the usual course of things, and the whole surrounding atmosphere was covered with clouds. And impetuous and continued rains, bursting down, filled the whole region. The result was a copious and rich fertility wrought by the husbandry of the prayers of Æacus. "And Samuel called on the Lord," it is said, "and the Lord gave forth His voice, and rain in the day of harvest." [3239] Do you see that "He who sendeth His rain on the just and on the unjust" [3240] by the subject powers is the one God? And the whole of our Scripture is full of instances of God, in reference to the prayers of the just, hearing and performing each one of their petitions. Again, the Greeks relate, that in the case of a failure once of the Etesian winds, Aristæus once sacrificed in Ceus to Isthmian Zeus. For there was great devastation, everything being burnt up with the heat in consequence of the winds which had been wont to refresh the productions of the earth, not blowing, and he easily called them back. And at Delphi, on the expedition of Xerxes against Greece, the Pythian priestess having made answer:-- "O Delphians, pray the winds, and it will be better,"-- they having erected an altar and performed sacrifice to the winds, had them as their helpers. For, blowing violently around Cape Sepias, they shivered the whole preparations of the Persian expedition. Empedocles of Agrigentum was called "Checker of Winds." Accordingly it is said, that when, on a time, a wind blew from the mountain of Agrigentum, heavy and pestiferous for the inhabitants, and the cause also of barrenness to their wives, he made the wind to cease. Wherefore he himself writes in the lines:-- "Thou shalt the might of the unwearied winds make still, Which rushing to the earth spoil mortals' crops, And at thy will bring back the avenging blasts." And they say that he was followed by some that used divinations, and some that had been long vexed by sore diseases. [3241] They plainly, then, believed in the performance of cures, and signs and wonders, from our Scriptures. For if certain powers move the winds and dispense showers, let them hear the psalmist: "How amiable are thy tabernacles, O Lord of hosts!" [3242] This is the Lord of powers, and principalities, and authorities, of whom Moses speaks; so that we may be with Him. "And ye shall circumcise your hard heart, and shall not harden your neck any more. For He is Lord of lords and God of gods, the great God and strong," [3243] and so forth. And Isaiah says, "Lift your eyes to the height, and see who hath produced all these things." [3244] And some say that plagues, and hail-storms, and tempests, and the like, are wont to take place, not alone in consequence of material disturbance, but also through anger of demons and bad angels. For instance, they say that the Magi at Cleone, watching the phenomena of the skies, when the clouds are about to discharge hail, avert the threatening of wrath by incantations and sacrifices. And if at any time there is the want of an animal, they are satisfied with bleeding their own finger for a sacrifice. The prophetess Diotima, by the Athenians offering sacrifice previous to the pestilence, effected a delay of the plague for ten years. The sacrifices, too, of Epimenides of Crete, put off the Persian war for an equal period. And it is considered to be all the same whether we call these spirits gods or angels. And those skilled in the matter of consecrating statues, in many of the temples have erected tombs of the dead, calling the souls of these Dæmons, and teaching them to be worshipped by men; as having, in consequence of the purity of their life, by the divine foreknowledge, received the power of wandering about the space around the earth in order to minister to men. For they knew that some souls were by nature kept in the body. But of these, as the work proceeds, in the treatise on the angels, we shall discourse. Democritus, who predicted many things from observation of celestial phenomena, was called "Wisdom" (Sophia). On his meeting a cordial reception from his brother Damasus, he predicted that there would be much rain, judging from certain stars. Some, accordingly, convinced by him, gathered their crops; for being in summer-time, they were still on the threshing-floor. But others lost all, unexpected and heavy showers having burst down. How then shall the Greeks any longer disbelieve the divine appearance on Mount Sinai, when the fire burned, consuming none of the things that grew on the mount; and the sound of trumpets issued forth, breathed without instruments? For that which is called the descent on the mount of God is the advent of divine power, pervading the whole world, and proclaiming "the light that is inaccessible." [3245] For such is the allegory, according to the Scripture. But the fire was seen, as Aristobulus [3246] says, while the whole multitude, amounting to not less than a million, besides those under age, were congregated around the mountain, the circuit of the mount not being less than five days' journey. Over the whole place of the vision the burning fire was seen by them all encamped as it were around; so that the descent was not local. For God is everywhere. Now the compilers of narratives say that in the island of Britain [3247] there is a cave situated under a mountain, and a chasm on its summit; and that, accordingly, when the wind falls into the cave, and rushes into the bosom of the cleft, a sound is heard like cymbals clashing musically. And often in the woods, when the leaves are moved by a sudden gust of wind, a sound is emitted like the song of birds. Those also who composed the Persics relate that in the uplands, in the country of the Magi, three mountains are situated on an extended plain, and that those who travel through the locality, on coming to the first mountain, hear a confused sound as of several myriads shouting, as if in battle array; and on reaching the middle one, they hear a clamour louder and more distinct; and at the end hear people singing a pæan, as if victorious. And the cause, in my opinion, of the whole sound, is the smoothness and cavernous character of the localities; and the air, entering in, being sent back and going to the same point, sounds with considerable force. Let these things be so. But it is possible for God Almighty, [3248] even without a medium, to produce a voice and vision through the ear, showing that His greatness has a natural order beyond what is customary, in order to the conversion of the hitherto unbelieving soul, and the reception of the commandment given. But there being a cloud and a lofty mountain, how is it not possible to hear a different sound, the wind moving by the active cause? Wherefore also the prophet says, "Ye heard the voice of words, and saw no similitude." [3249] You see how the Lord's voice, the Word, without shape, the power of the Word, the luminous word of the Lord, the truth from heaven, from above, coming to the assembly of the Church, wrought by the luminous immediate ministry. __________________________________________________________________ [3237] i.e., washed. [3238] Eusebius reads, "invoking the common Father, God," viz., Panellenios Zeus, as Pausanias relates. [3239] 1 Sam. xi. 18. [3240] Matt. v. 45. [3241] Instead of nouson sideron, the sense requires that we should, with Sylburgius, read nousoisi deron. [3242] Ps. lxxxiv. 1. [3243] Deut. x. 16, 17. [3244] Isa. xl. 26. [3245] 1 Tim. vi. 16. [3246] [Of this Aristobulus, see 2 Maccab. i. 10, and Euseb., Hist., book vii. cap. 32. [109]Elucidation II.] [3247] [See the unsatisfactory note in ed. Migne, ad locum.] [3248] [See interesting remarks of Professor Cook, Religion and Chemistry (first edition), p. 44. This whole passage of our author, on the sounds of Sinai and the angelic trumpets, touches a curious matter, which must be referred, as here, to the unlimited power of God.] [3249] Deut. iv. 12. __________________________________________________________________ Chapter IV.--The Greeks Drew Many of Their Philosophical Tenets from the Egyptian and Indian Gymnosophists. We shall find another testimony in confirmation, in the fact that the best of the philosophers, having appropriated their most excellent dogmas from us, boast, as it were, of certain of the tenets which pertain to each sect being culled from other Barbarians, chiefly from the Egyptians--both other tenets, and that especially of the transmigration of the soul. For the Egyptians pursue a philosophy of their own. This is principally shown by their sacred ceremonial. For first advances the Singer, bearing some one of the symbols of music. For they say that he must learn two of the books of Hermes, the one of which contains the hymns of the gods, the second the regulations for the king's life. And after the Singer advances the Astrologer, [3250] with a horologe in his hand, and a palm, the symbols of astrology. He must have the astrological books of Hermes, which are four in number, always in his mouth. Of these, one is about the order of the fixed stars that are visible, and another about the conjunctions and luminous appearances of the sun and moon; and the rest respecting their risings. Next in order advances the sacred Scribe, with wings on his head, and in his hand a book and rule, in which were writing ink and the reed, with which they write. And he must be acquainted with what are called hieroglyphics, and know about cosmography and geography, the position of the sun and moon, and about the five planets; also the description of Egypt, and the chart of the Nile; and the description of the equipment of the priests and of the places consecrated to them, and about the measures and the things in use in the sacred rites. Then the Stole-keeper follows those previously mentioned, with the cubit of justice and the cup for libations. He is acquainted with all points called Pædeutic (relating to training) and Moschophatic (sacrificial). There are also ten books which relate to the honour paid by them to their gods, and containing the Egyptian worship; as that relating to sacrifices, first-fruits, hymns, prayers, processions, festivals, and the like. And behind all walks the Prophet, with the water-vase carried openly in his arms; who is followed by those who carry the issue of loaves. He, as being the governor of the temple, learns the ten books called "Hieratic;" and they contain all about the laws, and the gods, and the whole of the training of the priests. For the Prophet is, among the Egyptians, also over the distribution of the revenues. There are then forty-two books of Hermes indispensably necessary; of which the six-and-thirty containing the whole philosophy of the Egyptians are learned by the forementioned personages; and the other six, which are medical, by the Pastophoroi (image-bearers),--treating of the structure of the body, and of diseases, and instruments, and medicines, and about the eyes, and the last about women. [3251] Such are the customs of the Egyptians, to speak briefly. The philosophy of the Indians, too, has been celebrated. Alexander of Macedon, having taken ten of the Indian Gymnosophists, that seemed the best and most sententious, proposed to them problems, threatening to put to death him that did not answer to the purpose; ordering one, who was the eldest of them, to decide. The first, then, being asked whether he thought that the living were more in number than the dead, said, The living; for that the dead were not. The second, on being asked whether the sea or the land maintained larger beasts, said, The land; for the sea was part of it. And the third being asked which was the most cunning of animals? The one, which has not hitherto been known, man. And the fourth being interrogated, For what reason they had made Sabba, who was their prince, revolt, answered, Because they wished him to live well rather than die ill. And the fifth being asked, Whether he thought that day or night was first, said, One day. For puzzling questions must have puzzling answers. And the sixth being posed with the query, How shall one be loved most? By being most powerful; in order that he may not be timid. And the seventh being asked, How any one of men could become God? said, If he do what it is impossible for man to do. And the eighth being asked, Which is the stronger, life or death? said, Life, which bears such ills. And the ninth being interrogated, Up to what point it is good for a man to live? said, Till he does not think that to die is better than to live. And on Alexander ordering the tenth to say something, for he was judge, he said, "One spake worse than another." And on Alexander saying, Shall you not, then, die first, having given such a judgment? he said, And how, O king, wilt thou prove true, after saying that thou wouldest kill first the first man that answered very badly? And that the Greeks are called pilferers of all manner of writing, is, as I think, sufficiently demonstrated by abundant proofs. [3252] __________________________________________________________________ [3250] Oroskoopos. [Elucidation III.] [3251] [Elucidation IV.] [3252] [Instructive remarks on the confusions, etc., in Greek authors, may be seen in Schliemann, Mycenoe, p. 36, ed. New York, 1878.] __________________________________________________________________ Chapter V.--The Greeks Had Some Knowledge of the True God. And that the men of highest repute among the Greeks knew God, not by positive knowledge, but by indirect expression, [3253] Peter says in the Preaching: "Know then that there is one God, who made the beginning of all things, and holds the power of the end; and is the Invisible, who sees all things; incapable of being contained, who contains all things; needing nothing, whom all things need, and by whom they are; incomprehensible, everlasting, unmade, who made all things by the Word of His power,' that is, according to the gnostic scripture, His Son." [3254] Then he adds: "Worship this God not as the Greeks,"--signifying plainly, that the excellent among the Greeks worshipped the same God as we, but that they had not learned by perfect knowledge that which was delivered by the Son. "Do not then worship," he did not say, the God whom the Greeks worship, but "as the Greeks,"--changing the manner of the worship of God, not announcing another God. What, then, the expression "not as the Greeks" means, Peter himself shall explain, as he adds: "Since they are carried away by ignorance, and know not God" (as we do, according to the perfect knowledge); "but giving shape to the things [3255] of which He gave them the power for use--stocks and stones, brass and iron, gold and silver--matter;--and setting up the things which are slaves for use and possession, worship them. [3256] And what God hath given to them for food--the fowls of the air, and the fish of the sea, and the creeping things of the earth, and the wild beasts with the four-footed cattle of the field, weasels and mice, cats and dogs and apes, and their own proper food--they sacrifice as sacrifices to mortals; and offering dead things to the dead, as to gods, are unthankful to God, denying His existence by these things." And that it is said, that we and the Greeks know the same God, though not in the same way, he will infer thus: "Neither worship as the Jews; for they, thinking that they only know God, do not know Him, adoring as they do angels and archangels, the month and the moon. And if the moon be not visible, they do not hold the Sabbath, which is called the first; [3257] nor do they hold the new moon, nor the feast of unleavened bread, nor the feast, nor the great day." [3258] Then he gives the finishing stroke to the question: "So that do ye also, learning holily and righteously what we deliver to you; keep them, worshipping God in a new way, by Christ." For we find in the Scriptures, as the Lord says: "Behold, I make with you a new covenant, not as I made with your fathers in Mount Horeb." [3259] He made a new covenant with us; for what belonged to the Greeks and Jews is old. But we, who worship Him in a new way, in the third form, are Christians. For clearly, as I think, he showed that the one and only God was known by the Greeks in a Gentile way, by the Jews Judaically, and in a new and spiritual way by us. And further, that the same God that furnished both the Covenants was the giver of Greek philosophy to the Greeks, by which the Almighty is glorified among the Greeks, he shows. And it is clear from this. Accordingly, then, from the Hellenic training, and also from that of the law are gathered into the one race of the saved people those who accept faith: not that the three peoples are separated by time, so that one might suppose three natures, but trained in different Covenants of the one Lord, by the word of the one Lord. For that, as God wished to save the Jews by giving to them prophets, so also by raising up prophets of their own in their own tongue, as they were able to receive God's beneficence, He distinguished the most excellent of the Greeks from the common herd, in addition to "Peter's Preaching," the Apostle Paul will show, saying: "Take also the Hellenic books, read the Sibyl, how it is shown that God is one, and how the future is indicated. And taking Hystaspes, read, and you will find much more luminously and distinctly the Son of God described, and how many kings shall draw up their forces against Christ, hating Him and those that bear His name, and His faithful ones, and His patience, and His coming." Then in one word he asks us, "Whose is the world, and all that is in the world? Are they not God's?" [3260] Wherefore Peter says, that the Lord said to the apostles: "If any one of Israel then, wishes to repent, and by my name to believe in God, his sins shall be forgiven him, after twelve years. Go forth into the world, that no one may say, We have not heard." __________________________________________________________________ [3253] We have the same statement made, Stromata, i. 19, p. 322, ante, Potter p. 372; also v. 14, p. 465, ante, Potter p. 730,--in all of which Lowth adopts periphrasin as the true reading, instead of periphasin. In the first of these passages, Clement instances as one of the circumlocutions or roundabout expressions by which God was known to the Greek poets and philosophers, "The Unknown God." Joannes Clericus proposes to read paraphasin (palpitatio), touching, feeling after. [See Strom., p. 321, and p. 464, note 1.] [3254] i.e., "The Word of God's power is His Son." [3255] Instead of hen ... exousias , as in the text, we read on exousian . [3256] None of the attempts to amend this passage are entirely successful. The translation adopts the best suggestions made. [3257] [A strange passage; but its "darkness visible" seems to lend some help to the understanding of the puzzle about the second-first Sabbath of Luke vi. 1.] [3258] i.e., of atonement. [3259] Jer. xxxi. 31, 32; Heb. viii. 8-10. [3260] Most likely taken from some apocryphal book bearing the name of Paul. __________________________________________________________________ Chapter VI.--The Gospel Was Preached to Jews and Gentiles in Hades. [3261] But as the proclamation [of the Gospel] has come now at the fit time, so also at the fit time were the Law and the Prophets given to the Barbarians, and Philosophy to the Greeks, to fit their ears for the Gospel. "Therefore," says the Lord who delivered Israel, "in an acceptable time have I heard thee, and in a day of salvation have I helped thee. And I have given thee for a Covenant to the nations; that thou mightest inhabit the earth, and receive the inheritance of the wilderness; saying to those that are in bonds, Come forth; and to those that are in darkness, Show yourselves." For if the "prisoners" are the Jews, of whom the Lord said, "Come forth, ye that will, from your bonds,"--meaning the voluntary bound, and who have taken on them "the burdens grievous to be borne" [3262] by human injunction--it is plain that "those in darkness" are they who have the ruling faculty of the soul buried in idolatry. For to those who were righteous according to the law, faith was wanting. Wherefore also the Lord, in healing them, said, "Thy faith hath saved thee." [3263] But to those that were righteous according to philosophy, not only faith in the Lord, but also the abandonment of idolatry, were necessary. Straightway, on the revelation of the truth, they also repented of their previous conduct. Wherefore the Lord preached the Gospel to those in Hades. Accordingly the Scripture says, "Hades says to Destruction, We have not seen His form, but we have heard His voice." [3264] It is not plainly the place, which, the words above say, heard the voice, but those who have been put in Hades, and have abandoned themselves to destruction, as persons who have thrown themselves voluntarily from a ship into the sea. They, then, are those that hear the divine power and voice. For who in his senses can suppose the souls of the righteous and those of sinners in the same condemnation, charging Providence with injustice? But how? Do not [the Scriptures] show that the Lord preached [3265] the Gospel to those that perished in the flood, or rather had been chained, and to those kept "in ward and guard"? [3266] And it has been shown also, [3267] in the second book of the Stromata, that the apostles, following the Lord, preached the Gospel to those in Hades. For it was requisite, in my opinion, that as here, so also there, the best of the disciples should be imitators of the Master; so that He should bring to repentance those belonging to the Hebrews, and they the Gentiles; that is, those who had lived in righteousness according to the Law and Philosophy, who had ended life not perfectly, but sinfully. For it was suitable to the divine administration, that those possessed of greater worth in righteousness, and whose life had been pre-eminent, on repenting of their transgressions, though found in another place, yet being confessedly of the number of the people of God Almighty, should be saved, each one according to his individual knowledge. And, as I think, the Saviour also exerts His might because it is His work to save; which accordingly He also did by drawing to salvation those who became willing, by the preaching [of the Gospel], to believe on Him, wherever they were. If, then, the Lord descended to Hades for no other end but to preach the Gospel, as He did descend; it was either to preach the Gospel to all or to the Hebrews only. If, accordingly, to all, then all who believe shall be saved, although they may be of the Gentiles, on making their profession there; since God's punishments are saving and disciplinary, leading to conversion, and choosing rather the repentance them the death of a sinner; [3268] and especially since souls, although darkened by passions, when released from their bodies, are able to perceive more clearly, because of their being no longer obstructed by the paltry flesh. If, then, He preached only to the Jews, who wanted the knowledge and faith of the Saviour, it is plain that, since God is no respecter of persons, the apostles also, as here, so there preached the Gospel to those of the heathen who were ready for conversion. And it is well said by the Shepherd, "They went down with them therefore into the water, and again ascended. But these descended alive, and again ascended alive. But those who had fallen asleep, descended dead, but ascended alive." [3269] Further the Gospel [3270] says, "that many bodies of those that slept arose,"--plainly as having been translated to a better state. [3271] There took place, then, a universal movement and translation through the economy of the Saviour. [3272] One righteous man, then, differs not, as righteous, from another righteous man, whether he be of the Law or a Greek. For God is not only Lord of the Jews, but of all men, and more nearly the Father of those who know Him. For if to live well and according to the law is to live, also to live rationally according to the law is to live; and those who lived rightly before the Law were classed under faith, [3273] and judged to be righteous,--it is evident that those, too, who were outside of the Law, having lived rightly, in consequence of the peculiar nature of the voice, [3274] though they are in Hades and in ward, [3275] on hearing the voice of the Lord, whether that of His own person or that acting through His apostles, with all speed turned and believed. For we remember that the Lord is "the power of God," [3276] and power can never be weak. So I think it is demonstrated that the God being good, and the Lord powerful, they save with a righteousness and equality which extend to all that turn to Him, whether here or elsewhere. For it is not here alone that the active power of God is beforehand, but it is everywhere and is always at work. Accordingly, in the Preaching of Peter, the Lord says to the disciples after the resurrection, "I have chosen you twelve disciples, judging you worthy of me," whom the Lord wished to be apostles, having judged them faithful, sending them into the world to the men on the earth, that they may know that there is one God, showing clearly what would take place by the faith of Christ; that they who heard and believed should be saved; and that those who believed not, after having heard, should bear witness, not having the excuse to allege, We have not heard. What then? Did not the same dispensation obtain in Hades, so that even there, all the souls, on hearing the proclamation, might either exhibit repentance, or confess that their punishment was just, because they believed not? And it were the exercise of no ordinary arbitrariness, for those who had departed before the advent of the Lord (not having the Gospel preached to them, and having afforded no ground from themselves, in consequence of believing or not) to obtain either salvation or punishment. For it is not right that these should be condemned without trial, and that those alone who lived after the advent should have the advantage of the divine righteousness. But to all rational souls it was said from above, "Whatever one of you has done in ignorance, without clearly knowing God, if, on becoming conscious, he repent, all his sins will be forgiven him." [3277] "For, behold," it is said, "I have set before your face death and life, that ye may choose life." [3278] God says that He set, not that He made both, in order to the comparison of choice. And in another Scripture He says, "If ye hear Me, and be willing, ye shall eat the good of the land. But if ye hear Me not, and are not willing, the sword shall devour you: for the mouth of the Lord hath spoken these things." [3279] Again, David expressly (or rather the Lord in the person of the saint, and the same from the foundation of the world is each one who at different periods is saved, and shall be saved by faith) says, "My heart was glad, and my tongue rejoiced, and my flesh shall still rest in hope. For Thou shalt not leave my soul in hell, nor wilt Thou give Thine holy one to see corruption. Thou hast made known to me the paths of life, Thou wilt make me full of joy in Thy presence." [3280] As, then, the people was precious to the Lord, so also is the entire holy people; he also who is converted from the Gentiles, who was prophesied under the name of proselyte, along with the Jew. For rightly the Scripture says, that "the ox and the bear shall come together." [3281] For the Jew is designated by the ox, from the animal under the yoke being reckoned clean, according to the law; for the ox both parts the hoof and chews the cud. And the Gentile is designated by the bear, which is an unclean and wild beast. And this animal brings forth a shapeless lump of flesh, which it shapes into the likeness of a beast solely by its tongue. For he who is convened from among the Gentiles is formed from a beastlike life to gentleness by the word; and, when once tamed, is made clean, just as the ox. For example, the prophet says, "The sirens, and the daughters of the sparrows, and all the beasts of the field, shall bless me." [3282] Of the number of unclean animals, the wild beasts of the field are known to be, that is, of the world; since those who are wild in respect of faith, and polluted in life, and not purified by the righteousness which is according to the law, are called wild beasts. But changed from wild beasts by the faith of the Lord, they become men of God, advancing from the wish to change to the fact. For some the Lord exhorts, and to those who have already made the attempt he stretches forth His hand, and draws them up. "For the Lord dreads not the face of any one, nor will He regard greatness; for He hath made small and great, and cares alike for all." [3283] And David says, "For the heathen are fixed in the destruction they have caused; their foot is taken in the snare which they hid." [3284] "But the Lord was a refuge to the poor, a help in season also in affliction." [3285] Those, then, that were in affliction had the Gospel seasonably proclaimed. And therefore it said, "Declare among the heathen his pursuits," [3286] that they may not be judged unjustly. If, then, He preached the Gospel to those in the flesh that they might not be condemned unjustly, how is it conceivable that He did not for the same cause preach the Gospel to those who had departed this life before His advent? "For the righteous Lord loveth righteousness: His countenance beholdeth uprightness." [3287] "But he that loveth wickedness hateth his own soul." [3288] If, then, in the deluge all sinful flesh perished, punishment having been inflicted on them for correction, we must first believe that the will of God, which is disciplinary and beneficent, [3289] saves those who turn to Him. Then, too, the more subtle substance, the soul, could never receive any injury from the grosser element of water, its subtle and simple nature rendering it impalpable, called as it is incorporeal. But whatever is gross, made so in consequence of sin, this is cast away along with the carnal spirit which lusts against the soul. [3290] Now also Valentinus, the Coryphæus of those who herald community, in his book on The Intercourse of Friends, writes in these words: "Many of the things that are written, though in common books, are found written in the church of God. For those sayings which proceed from the heart are vain. For the law written in the heart is the People [3291] of the Beloved--loved and loving Him." For whether it be the Jewish writings or those of the philosophers that he calls "the Common Books," he makes the truth common. And Isidore, [3292] at once son and disciple to Basilides, in the first book of the Expositions of the Prophet Parchor, writes also in these words: "The Attics say that certain things were intimated to Socrates, in consequence of a dæmon attending on him. And Aristotle says that all men are provided with dæmons, that attend on them during the time they are in the body,--having taken this piece of prophetic instruction and transferred it to his own books, without acknowledging whence he had abstracted this statement." And again, in the second book of his work, he thus writes: "And let no one think that what we say is peculiar to the elect, was said before by any philosophers. For it is not a discovery of theirs. For having appropriated it from our prophets, they attributed it to him who is wise according to them." Again, in the same: "For to me it appears that those who profess to philosophize, do so that they may learn what is the winged oak, [3293] and the variegated robe on it, all of which Pherecydes has employed as theological allegories, having taken them from the prophecy of Cham." __________________________________________________________________ [3261] [The ideas on which our author bases his views of Christ's descent into the invisible world, are well expounded by Kaye, p. 189.] [3262] Matt. xxiii. 4; Luke xi. 46. [3263] Matt. ix. 22, etc. [3264] The passage which seems to be alluded to here is Job xxviii. 22, "Destruction and Death say, We have heard the fame thereof with our ears." [3265] euengelisthai used actively for euangelisai, as also immediately after euengelismenoi for euangelisamenoi. [3266] 1 Pet. iii. 19, 20. [3267] Potter, p. 452. [See ii. p. 357, supra.] [3268] Ezek. xviii. 23, 32; xxxiii. 11, etc. [3269] Hermas, book iii. chap. xvi. p. 49. Quoted also in Stromata, ii. p. 357, ante, from which the text here is corrected; Potter, 452. [3270] Matt. xxvii. 52. [3271] taxin. [3272] [In connection with John v. 25, we may suppose that the opening of the graves, at the passion and resurrection, is an intimation of some sublime mystery, perhaps such as here intimated.] [3273] Rom. iii. 29, x. 12, etc. [3274] Apparently God's voice to them. Sylburgius proposes to read phuseos instead of phones here. [3275] 1 Pet. iii. 19. [3276] 1 Cor. i. 24. [3277] Alluding apparently to such passages as Acts iii. 17, 19, and xvii. 30. [3278] Deut. xxx. 15, 19. [3279] Isa. i. 19, 20. [3280] Ps. xvi. 9-11; Acts ii. 26-28. [3281] Isa. xi. 7. [3282] Isa. xliii. 20. [3283] Wisd. vi. 7. [3284] Ps. ix. 15. [3285] Ps. ix. 9. [3286] Ps. ix. 11. [3287] Ps. xi. 7. [3288] Ps. xi. 6, Septuagint version. [3289] Sylburgius' conjecture, euergetikon, seems greatly preferable to the reading of the text, energetikon. [3290] [Kaye, p. 189.] [3291] Grabe reads logos for laos, "Word of the Beloved," etc. [3292] [See Epiphan, Opp., ii. 391, ed. Oehler, Berlin, 1859: also Mosheim, First Three Centuries, vol. i. p. 434.] [3293] Grabe suggests, instead of drus here, druops, a kind of woodpecker, mentioned by Aristophanes. __________________________________________________________________ Chapter VII.--What True Philosophy Is, and Whence So Called. As we have long ago pointed out, what we propose as our subject is not the discipline which obtains in each sect, but that which is really philosophy, strictly systematic Wisdom, which furnishes acquaintance with the things which pertain to life. And we define Wisdom to be certain knowledge, being a sure and irrefragable apprehension of things divine and human, comprehending the present, past, and future, which the Lord hath taught us, both by His advent and by the prophets. And it is irrefragable by reason, inasmuch as it has been communicated. And so it is wholly true according to [God's] intention, as being known through means of the Son. And in one aspect it is eternal, and in another it becomes useful in time. Partly it is one and the same, partly many and indifferent--partly without any movement of passion, partly with passionate desire--partly perfect, partly incomplete. This wisdom, then--rectitude of soul and of reason, and purity of life--is the object of the desire of philosophy, which is kindly and lovingly disposed towards wisdom, and does everything to attain it. Now those are called philosophers, among us, who love Wisdom, the Creator and Teacher of all things, that is, the knowledge of the Son of God; and among the Greeks, those who undertake arguments on virtue. Philosophy, then, consists of such dogmas found in each sect (I mean those of philosophy) as cannot be impugned, with a corresponding life, collected into one selection; and these, stolen from the Barbarian God-given grace, have been adorned by Greek speech. For some they have borrowed, and others they have misunderstood. And in the case of others, what they have spoken, in consequence of being moved, they have not yet perfectly worked out; and others by human conjecture and reasoning, in which also they stumble. And they think that they have hit the truth perfectly; but as we understand them, only partially. They know, then, nothing more than this world. And it is just like geometry, which treats of measures and magnitudes and forms, by delineation on plane-surfaces; and just as painting appears to take in the whole field of view in the scenes represented. But it gives a false description of the view, according to the rules of the art, employing the signs that result from the incidents of the lines of vision. By this means, the higher and lower points in the view, and those between, are preserved; and some objects seem to appear in the foreground, and others in the background, and others to appear in some other way, on the smooth and level surface. So also the philosophers copy the truth, after the manner of painting. And always in the case of each one of them, their self-love is the cause of all their mistakes. Wherefore one ought not, in the desire for the glory that terminates in men, to be animated by self-love; but loving God, to become really holy with wisdom. If, then, one treats what is particular as universal, and regards that, which serves, as the Lord, he misses the truth, not understanding what was spoken by David by way of confession: "I have eaten earth [ashes] like bread." [3294] Now, self-love and self-conceit are, in his view, earth and error. But if so, science and knowledge are derived from instruction. And if there is instruction, you must seek for the master. Cleanthes claims Zeno, and Metrodorus Epicurus, and Theophrastus Aristotle, and Plato Socrates. But if I come to Pythagoras, and Pherecydes, and Thales, and the first wise men, I come to a stand in my search for their teacher. Should you say the Egyptians, the Indians, the Babylonians, and the Magi themselves, I will not stop from asking their teacher. And I lead you up to the first generation of men; and from that point I begin to investigate Who is their teacher. No one of men; for they had not yet learned. Nor yet any of the angels: for in the way that angels, in virtue of being angels, speak, men do not hear; nor, as we have ears, have they a tongue to correspond; nor would any one attribute to the angels organs of speech, lips I mean, and the parts contiguous, throat, and windpipe, and chest, breath and air to vibrate. And God is far from calling aloud in the unapproachable sanctity, separated as He is from even the archangels. And we also have already heard that angels learned the truth, and their rulers over them; [3295] for they had a beginning. It remains, then, for us, ascending to seek their teacher. And since the unoriginated Being is one, the Omnipotent God; one, too, is the First-begotten, "by whom all things were made, and without whom not one thing ever was made." [3296] "For one, in truth, is God, who formed the beginning of all things;" pointing out "the first-begotten Son," Peter writes, accurately comprehending the statement, "In the beginning God made the heaven and the earth." [3297] And He is called Wisdom by all the prophets. This is He who is the Teacher of all created beings, the Fellow-counsellor of God, who foreknew all things; and He from above, from the first foundation of the world, "in many ways and many times," [3298] trains and perfects; whence it is rightly said, "Call no man your teacher on earth." [3299] You see whence the true philosophy has its handles; though the Law be the image and shadow of the truth: for the Law is the shadow of the truth. But the self-love of the Greeks proclaims certain men as their teachers. As, then, the whole family runs back to God the Creator; [3300] so also all the teaching of good things, which justifies, does to the Lord, and leads and contributes to this. But if from any creature they received in any way whatever the seeds of the Truth, they did not nourish them; but committing them to a barren and rainless soil, they choked them with weeds, as the Pharisees revolted from the Law, by introducing human teachings,--the cause of these being not the Teacher, but those who choose to disobey. But those of them who believed the Lord's advent and the plain teaching of the Scriptures, attain to the knowledge of the law; as also those addicted to philosophy, by the teaching of the Lord, are introduced into the knowledge of the true philosophy: "For the oracles of the Lord are pure oracles, melted in the fire, tried in the earth, [3301] purified seven times." [3302] Just as silver often purified, so is the just man brought to the test, becoming the Lord's coin and receiving the royal image. Or, since Solomon also calls the "tongue of the righteous man gold that has been subjected to fire," [3303] intimating that the doctrine which has been proved, and is wise, is to be praised and received, whenever it is amply tried by the earth: that is, when the gnostic soul is in manifold ways sanctified, through withdrawal from earthy fires. And the body in which it dwells is purified, being appropriated to the pureness of a holy temple. But the first purification which takes place in the body, the soul being first, is abstinence from evil things, which some consider perfection, and is, in truth, the perfection of the common believer--Jew and Greek. But in the case of the Gnostic, after that which is reckoned perfection in others, his righteousness advances to activity in well-doing. And in whomsoever the increased force [3304] of righteousness advances to the doing of good, in his case perfection abides in the fixed habit of well-doing after the likeness of God. For those who are the seed of Abraham, and besides servants of God, are "the called;" and the sons of Jacob are the elect--they who have tripped up the energy of wickedness. If; then, we assert that Christ Himself is Wisdom, and that it was His working which showed itself in the prophets, by which the gnostic tradition may be learned, as He Himself taught the apostles during His presence; then it follows that the gnosis, which is the knowledge and apprehension of things present, future, and past, which is sure and reliable, as being imparted and revealed by the Son of God, is wisdom. And if, too, the end of the wise man is contemplation, that of those who are still philosophers aims at it, but never attains it, unless by the process of learning it receives the prophetic utterance which has been made known, by which it grasps both the present, the future, and the past--how they are, were, and shall be. And the gnosis itself is that which has descended by transmission to a few, having been imparted unwritten by the apostles. Hence, then, knowledge or wisdom ought to be exercised up to the eternal and unchangeable habit of contemplation. __________________________________________________________________ [3294] Ps. cii. 9. The text reads, gen spodon. Clement seems to have read in Ps. cii. 9, gen and spodon. The reading of the Septuagint may have crept into the text from the margin. [Elucidation V.] [3295] [See the interesting passage in Justin Martyr (and note), vol. i. p. 164, this series.] [3296] John i. 3. [3297] Gen. i. 1. [3298] Heb. i. 1. [3299] Matt. xxiii. 8-10. [3300] Eph. iii. 14, 15. [3301] "Tried in a furnace of earth;" Jerome, "tried in the fire, separated from earth." [3302] Ps. xii. 6. [3303] Prov. x. 20. [3304] The Latin translator appears to have read what seems the true reading, epitasis, and not, as in the text, epistasis. __________________________________________________________________ Chapter VIII.--Philosophy is Knowledge Given by God. For Paul too, in the Epistles, plainly does not disparage philosophy; but deems it unworthy of the man who has attained to the elevation of the Gnostic, any more to go back to the Hellenic "philosophy," figuratively calling it "the rudiments of this world," [3305] as being most rudimentary, and a preparatory training for the truth. Wherefore also, writing to the Hebrews, who were declining again from faith to the law, he says, "Have ye not need again of one to teach you which are the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat?" [3306] So also to the Colossians, who were Greek converts, "Beware lest any man spoil you by philosophy and vain deceit, after the tradition of men, after the rudiments of this world, and not after Christ," [3307] --enticing them again to return to philosophy, the elementary doctrine. And should one say that it was through human understanding that philosophy was discovered by the Greeks, still I find the Scriptures saying that understanding is sent by God. The psalmist, accordingly, considers understanding as the greatest free gift, and beseeches, saying, "I am Thy servant; give me understanding." [3308] And does not David, while asking the abundant experience of knowledge, write, "Teach me gentleness, and discipline, and knowledge: for I have believed in Thy commandments?" [3309] He confessed the covenants to be of the highest authority, and that they were given to the more excellent. Accordingly the psalm again says of God, "He hath not done thus to any nation; and He hath not shown His judgments to them." [3310] The expression "He hath not done so" shows that He hath done, but not "thus." The "thus," then, is put comparatively, with reference to pre-eminence, which obtains in our case. The prophet might have said simply, "He hath not done," without the "thus." Further, Peter in the Acts says, "Of a truth, I perceive that God is no respecter of persons; but in every nation he that feareth Him, and worketh righteousness, is accepted by Him." [3311] The absence of respect of persons in God is not then in time, but from eternity. Nor had His beneficence a beginning; nor any more is it limited to places or persons. For His beneficence is not confined to parts. "Open ye the gates of righteousness," it is said; "entering into them, I will confess to the Lord. This is the gate of the Lord. The righteous shall enter by it." [3312] Explaining the prophet's saying, Barnabas adds, "There being many gates open, that which is in righteousness is the gate which is in Christ, by which all who enter are blessed." Bordering on the same meaning is also the following prophetic utterance: "The Lord is on many waters;" [3313] not the different covenants alone, but the modes of teaching, those among the Greek and those among the Barbarians, conducing to righteousness. And already clearly David, bearing testimony to the truth, sings, "Let sinners be turned into Hades, and all the nations that forget God." [3314] They forget, plainly, Him whom they formerly remembered, and dismiss Him whom they knew previous to forgetting Him. There was then a dim knowledge of God also among the nations. So much for those points. Now the Gnostic must be erudite. And since the Greeks say that Protagoras having led the way, the opposing of one argument by another was invented, it is fitting that something be said with reference to arguments of this sort. For Scripture says, "He that says much, shall also hear in his turn." [3315] And who shall understand a parable of the Lord, but the wise, the intelligent, and he that loves his Lord? Let such a man be faithful; let him be capable of uttering his knowledge; let him be wise in the discrimination of words; let him be dexterous in action; let him be pure. "The greater he seems to be, the more humble should he be," says Clement in the Epistle to the Corinthians,--"such an one as is capable of complying with the precept, And some pluck from the fire, and on others have compassion, making a difference,'" [3316] The pruning-hook is made, certainly, principally for pruning; but with it we separate twigs that have got intertwined, cut the thorns which grow along with the vines, which it is not very easy to reach. And all these things have a reference to pruning. Again, man is made principally for the knowledge of God; but he also measures land, practices agriculture, and philosophizes; of which pursuits, one conduces to life, another to living well, a third to the study of the things which are capable of demonstration. Further, let those who say that philosophy took its rise from the devil know this, that the Scripture says that "the devil is transformed into an angel of light." [3317] When about to do what? Plainly, when about to prophesy. But if he prophesies as an angel of light, he will speak what is true. And if he prophesies what is angelical, and of the light, then he prophesies what is beneficial when he is transformed according to the likeness of the operation, though he be different with respect to the matter of apostasy. For how could he deceive any one, without drawing the lover of knowledge into fellowship, and so drawing him afterwards into falsehood? Especially he will be found to know the truth, if not so as to comprehend it, yet so as not to be unacquainted with it. Philosophy is not then false, though the thief and the liar speak truth, through a transformation of operation. Nor is sentence of condemnation to be pronounced ignorantly against what is said, on account of him who says it (which also is to be kept in view, in the case of those who are now alleged to prophesy); but what is said must be looked at, to see if it keep by the truth. And in general terms, we shall not err in alleging that all things necessary and profitable for life came to us from God, and that philosophy more especially was given to the Greeks, as a covenant peculiar to them--being, as it is, a stepping-stone to the philosophy which is according to Christ--although those who applied themselves to the philosophy of the Greeks shut their ears voluntarily to the truth, despising the voice of Barbarians, or also dreading the danger suspended over the believer, by the laws of the state. And as in the Barbarian philosophy, so also in the Hellenic, "tares were sown" by the proper husbandman of the tares; whence also heresies grew up among us along with the productive wheat; and those who in the Hellenic philosophy preach the impiety and voluptuousness of Epicurus, and whatever other tenets are disseminated contrary to right reason, exist among the Greeks as spurious fruits of the divinely bestowed husbandry. This voluptuous and selfish philosophy the apostle calls "the wisdom of this world;" in consequence of its teaching the things of this world and about it alone, and its consequent subjection, as far as respects ascendancy, to those who rule here. Wherefore also this fragmentary philosophy is very elementary, while truly perfect science deals with intellectual objects, which are beyond the sphere of the world, and with the objects still more spiritual than those which "eye saw not, and ear heard not, nor did it enter into the heart of men," till the Teacher told the account of them to us; unveiling the holy of holies; and in ascending order, things still holier than these, to those who are truly and not spuriously heirs of the Lord's adoption. For we now dare aver (for here is the faith that is characterized by knowledge [3318] ) that such an one knows all things, and comprehends all things in the exercise of sure apprehension, respecting matters difficult for us, and really pertaining to the true gnosis [3319] such as were James, Peter, John, Paul, and the rest of the apostles. For prophecy is full of knowledge (gnosis), inasmuch as it was given by the Lord, and again explained by the Lord to the apostles. And is not knowledge (gnosis) an attribute of the rational soul, which trains itself for this, that by knowledge it may become entitled to immortality? For both are powers of the soul, both knowledge and impulse. And impulse is found to be a movement after an assent. For he who has an impulse towards an action, first receives the knowledge of the action, and secondly the impulse. Let us further devote our attention to this. For since learning is older than action; (for naturally, he who does what he wishes to do learns it first; and knowledge comes from learning, and impulse follows knowledge; after which comes action;) knowledge turns out the beginning and author of all rational action. So that rightly the peculiar nature of the rational soul is characterized by this alone; for in reality impulse, like knowledge, is excited by existing objects. And knowledge (gnosis) is essentially a contemplation of existences on the part of the soul, either of a certain thing or of certain things, and when perfected, of all together. Although some say that the wise man is persuaded that there are some things incomprehensible, in such wise as to have respecting them a kind of comprehension, inasmuch as he comprehends that things incomprehensible are incomprehensible; which is common, and pertains to those who are capable of perceiving little. For such a man affirms that there are some things incomprehensible. But that Gnostic of whom I speak, himself comprehends what seems to be incomprehensible to others; believing that nothing is incomprehensible to the Son of God, whence nothing incapable of being taught. For He who suffered out of His love for us, would have suppressed no element of knowledge requisite for our instruction. Accordingly this faith becomes sure demonstration; since truth follows what has been delivered by God. But if one desires extensive knowledge, "he knows things ancient, and conjectures things future; he understands knotty sayings, and the solutions of enigmas. The disciple of wisdom foreknows signs and omens, and the issues of seasons and of times." [3320] __________________________________________________________________ [3305] Col. ii. 8. [This is an interesting comment on the apostles' system, and very noteworthy.] [3306] Heb. v. 12. [3307] Col. ii. 8. [3308] Ps. cxix. 125. [3309] Ps. cxix. 66. [3310] Ps. cxlvii. 20. [3311] Acts x. 34, 35. [3312] Ps. cxviii. 19, 20. [3313] Ps. xxix. 3. [3314] Ps. ix. 17. [3315] Job xi. 2. [3316] Jude 22, 23. [3317] 2 Cor. xi. 14. [3318] gnostike. [3319] gnostikon, for which Hervetus, reading gnostikon, has translated, "qui vere est cognitione præditus." This is suitable and easier, but doubtful. [3320] Wisd. vii. 17, 18. __________________________________________________________________ Chapter IX.--The Gnostic Free of All Perturbations of the Soul. The Gnostic is such, that he is subject only to the affections that exist for the maintenance of the body, such as hunger, thirst, and the like. But in the case of the Saviour, it were ludicrous [to suppose] that the body, as a body, demanded the necessary aids in order to its duration. For He ate, not for the sake of the body, which was kept together by a holy energy, but in order that it might not enter into the minds of those who were with Him to entertain a different opinion of Him; in like manner as certainly some afterwards supposed that He appeared in a phantasmal shape (dokesei). But He was entirely impassible (apathes); inaccessible to any movement of feeling--either pleasure or pain. While the apostles, having most gnostically mastered, through the Lord's teaching, anger and fear, and lust, were not liable even to such of the movements of feeling, as seem good, courage, zeal, joy, desire, through a steady condition of mind, not changing a whit; but ever continuing unvarying in a state of training after the resurrection of the Lord. And should it be granted that the affections specified above, when produced rationally, are good, yet they are nevertheless inadmissible in the case of the perfect man, who is incapable of exercising courage: for neither does he meet what inspires fear, as he regards none of the things that occur in life as to be dreaded; nor can aught dislodge him from this--the love he has towards God. Nor does he need cheerfulness of mind; for he does not fall into pain, being persuaded that all things happen well. Nor is he angry; for there is nothing to move him to anger, seeing he ever loves God, and is entirely turned towards Him alone, and therefore hates none of God's creatures. No more does he envy; for nothing is wanting to him, that is requisite to assimilation, in order that he may be excellent and good. Nor does he consequently love any one with this common affection, but loves the Creator in the creatures. Nor, consequently, does he fall into any desire and eagerness; nor does he want, as far as respects his soul, aught appertaining to others, now that he associates through love with the Beloved One, to whom he is allied by free choice, and by the habit which results from training, approaches closer to Him, and is blessed through the abundance of good things. So that on these accounts he is compelled to become like his Teacher in impassibility. For the Word of God is intellectual, according as the image of mind is seen [3321] in man alone. Thus also the good man is godlike in form and semblance as respects his soul. And, on the other hand, God is like man. For the distinctive form of each one is the mind by which we are characterized. Consequently, also, those who sin against man are unholy and impious. For it were ridiculous to say that the gnostic and perfect man must not eradicate anger and courage, inasmuch as without these he will not struggle against circumstances, or abide what is terrible. But if we take from him desire, he will be quite overwhelmed by troubles, and therefore depart from this life very basely. Unless possessed of it, as some suppose, he will not conceive a desire for what is like the excellent and the good. If, then, all alliance with what is good is accompanied with desire, how, it is said, does he remain impassible who desires what is excellent? But these people know not, as appears, the divinity of love. For love is not desire on the part of him who loves; but is a relation of affection, restoring the Gnostic to the unity of the faith,--independent of time and place. But he who by love is already in the midst of that in which he is destined to be, and has anticipated hope by knowledge, does not desire anything, having, as far as possible, the very thing desired. Accordingly, as to be expected, he continues in the exercise of gnostic love, in the one unvarying state. Nor will he, therefore, eagerly desire to be assimilated to what is beautiful, possessing, as he does, beauty by love. What more need of courage and of desire to him, who has obtained the affinity to the impassible God which arises from love, and by love has enrolled himself among the friends of God? We must therefore rescue the gnostic and perfect man from all passion of the soul. For knowledge (gnosis) produces practice, and practice habit or disposition; and such a state as this produces impassibility, not moderation of passion. And the complete eradication of desire reaps as its fruit impassibility. But the Gnostic does not share either in those affections that are commonly celebrated as good, that is, the good things of the affections which are allied to the passions: such, I mean, as gladness, which is allied to pleasure; and dejection, for this is conjoined with pain; and caution, for it is subject to fear. Nor yet does he share in high spirit, for it takes its place alongside of wrath; although some say that these are no longer evil, but already good. For it is impossible that he who has been once made perfect by love, and feasts eternally and insatiably on the boundless joy of contemplation, should delight in small and grovelling things. For what rational cause remains any more to the man who has gained "the light inaccessible," [3322] for revering to the good things of the world? Although not yet true as to time and place, yet by that gnostic love through which the inheritance and perfect restitution follow, the giver of the reward makes good by deeds what the Gnostic, by gnostic choice, had grasped by anticipation through love. For by going away to the Lord, for the love he bears Him, though his tabernacle be visible on earth, he does not withdraw himself from life. For that is not permitted to him. But he has withdrawn his soul from the passions. For that is granted to him. And on the other hand he lives, having put to death his lusts, and no longer makes use of the body, but allows it the use of necessaries, that he may not give cause for dissolution. How, then, has he any more need of fortitude, who is not in the midst of dangers, being not present, but already wholly with the object of love? And what necessity for self-restraint to him who has not need of it? For to have such desires, as require self-restraint in order to their control, is characteristic of one who is not yet pure, but subject to passion. Now, fortitude is assumed by reason of fear and cowardice. For it were no longer seemly that the friend of God, whom "God hath fore-ordained before the foundation of the world" [3323] to be enrolled in the highest "adoption," should fall into pleasures or fears, and be occupied in the repression of the passions. For I venture to assert, that as he is predestinated through what he shall do, and what he shall obtain, so also has he predestinated himself by reason of what he knew and whom he loved; not having the future indistinct, as the multitude live, conjecturing it, but having grasped by gnostic faith what is hidden from others. And through love, the future is for him already present. For he has believed, through prophecy and the advent, on God who lies not. And what he believes he possesses, and keeps hold of the promise. And He who hath promised is truth. And through the trustworthiness of Him who has promised, he has firmly laid hold of the end of the promise by knowledge. And he, who knows the sure comprehension of the future which there is in the circumstances, in which he is placed, by love goes to meet the future. So he, that is persuaded that he will obtain the things that are really good, will not pray to obtain what is here, but that he may always cling to the faith which hits the mark and succeeds. And besides, he will pray that as many as possible may become like him, to the glory of God, which is perfected through knowledge. For he who is made like the Saviour is also devoted to saving; performing unerringly the commandments as far as the human nature may admit of the image. And this is to worship God by deeds and knowledge of the true righteousness. The Lord will not wait for the voice of this man in prayer. "Ask," He says, "and I will do it; think, and I will give." [3324] For, in fine, it is impossible that the immutable should assume firmness and consistency in the mutable. But the ruling faculty being in perpetual change, and therefore unstable, the force of habit is not maintained. For how can he who is perpetually changed by external occurrences and accidents, ever possess habit and disposition, and in a word, grasp of scientific knowledge (episteme)? Further, also, the philosophers regard the virtues as habits, dispositions, and sciences. And as knowledge (gnosis) is not born with men, but is acquired, [3325] and the acquiring of it in its elements demands application, and training, and progress; and then from incessant practice it passes into a habit; so, when perfected in the mystic habit, it abides, being infallible through love. For not only has he apprehended the first Cause, and the Cause produced by it, and is sure about them, possessing firmly firm and irrefragable and immoveable reasons; but also respecting what is good and what is evil, and respecting all production, and to speak comprehensively, respecting all about which the Lord has spoken, he has learned, from the truth itself, the most exact truth from the foundation of the world to the end. Not preferring to the truth itself what appears plausible, or, according to Hellenic reasoning, necessary; but what has been spoken by the Lord he accepts as clear and evident, though concealed from others; and he has already received the knowledge of all things. And the oracles we possess give their utterances respecting what exists, as it is; and respecting what is future, as it shall be; and respecting what is past, as it was. In scientific matters, as being alone possessed of scientific knowledge, he will hold the preeminence, and will discourse on the discussion respecting the good, ever intent on intellectual objects, tracing out his procedure in human affairs from the archetypes above; as navigators direct the ship according to the star; prepared to hold himself in readiness for every suitable action; accustomed to despise all difficulties and dangers when it is necessary to undergo them; never doing anything precipitate or incongruous either to himself or the common weal; foreseeing; and inflexible by pleasures both of waking hours and of dreams. For, accustomed to spare living and frugality, he is moderate, active, and grave; requiring few necessaries for life; occupying himself with nothing superfluous. But desiring not even these things as chief, but by reason of fellowship in life, as necessary for his sojourn in life, as far as necessary. __________________________________________________________________ [3321] Adopting the various reading kath' o, and the conjecture horatai, instead of kath' on and horasei in the text, as suggested by Sylburgius. [3322] 1 Tim. vi. 16. [3323] Eph. i. 4, 5. [3324] Quoted afterwards, chap. xii., and book vii. chap. ii. [3325] The text has epimiktos, which on account of its harshness has been rejected by the authorities for epiktetos. __________________________________________________________________ Chapter X.--The Gnostic Avails Himself of the Help of All Human Knowledge. For to him knowledge (gnosis) is the principal thing. Consequently, therefore, he applies to the subjects that are a training for knowledge, taking from each branch of study its contribution to the truth. Prosecuting, then, the proportion of harmonies in music; and in arithmetic noting the increasing and decreasing of numbers, and their relations to one another, and how the most of things fall under some proportion of numbers; studying geometry, which is abstract essence, he perceives a continuous distance, and an immutable essence which is different from these bodies. And by astronomy, again, raised from the earth in his mind, he is elevated along with heaven, and will revolve with its revolution; studying ever divine things, and their harmony with each other; from which Abraham starting, ascended to the knowledge of Him who created them. Further, the Gnostic will avail himself of dialectics, fixing on the distinction of genera into species, and will master [3326] the distinction of existences, till he come to what are primary and simple. But the multitude are frightened at the Hellenic philosophy, as children are at masks, being afraid lest it lead them astray. But if the faith (for I cannot call it knowledge) which they possess be such as to be dissolved by plausible speech, let it be by all means dissolved, [3327] and let them confess that they will not retain the truth. For truth is immoveable; but false opinion dissolves. We choose, for instance, one purple by comparison with another purple. So that, if one confesses that he has not a heart that has been made right, he has not the table of the money-changers or the test of words. [3328] And how can he be any longer a money-changer, who is not able to prove and distinguish spurious coin, even offhand? Now David cried, "The righteous shall not be shaken for ever;" [3329] neither, consequently, by deceptive speech nor by erring pleasure. Whence he shall never be shaken from his own heritage. "He shall not be afraid of evil tidings;" [3330] consequently neither of unfounded calumny, nor of the false opinion around him. No more will he dread cunning words, who is capable of distinguishing them, or of answering rightly to questions asked. Such a bulwark are dialectics, that truth cannot be trampled under foot by the Sophists. "For it behoves those who praise in the holy name of the Lord," according to the prophet, "to rejoice in heart, seeking the Lord. Seek then Him, and be strong. Seek His face continually in every way." [3331] "For, having spoken at sundry times and in divers manners," [3332] it is not in one way only that He is known. It is, then, not by availing himself of these as virtues that our Gnostic will be deeply learned. But by using them as helps in distinguishing what is common and what is peculiar, he will admit the truth. For the cause of all error and false opinion, is inability to distinguish in what respect things are common, and in what respects they differ. For unless, in things that are distinct, one closely watch speech, he will inadvertently confound what is common and what is peculiar. And where this takes place, he must of necessity fall into pathless tracts and error. The distinction of names and things also in the Scriptures themselves produces great light in men's souls. For it is necessary to understand expressions which signify several things, and several expressions when they signify one thing. The result of which is accurate answering. But it is necessary to avoid the great futility which occupies itself in irrelevant matters; since the Gnostic avails himself of branches of learning as auxiliary preparatory exercises, in order to the accurate communication of the truth, as far as attainable and with as little distraction as possible, and for defence against reasonings that plot for the extinction of the truth. He will not then be deficient in what contributes to proficiency in the curriculum of studies and the Hellenic philosophy; but not principally, but necessarily, secondarily, and on account of circumstances. For what those labouring in heresies use wickedly, the Gnostic will use rightly. Therefore the truth that appears in the Hellenic philosophy, being partial, the real truth, like the sun glancing on the colours both white and black, shows what like each of them is. So also it exposes all sophistical plausibility. Rightly, then, was it proclaimed also by the Greeks:--"Truth the queen is the beginning of great virtue." [3333] __________________________________________________________________ [3326] Our choice lies between the reading of the text, prosisetai; that of Hervetus, prosoisetai; the conjecture of Sylburgius, proseisetai, or prosesetai, used a little after in the phrase prosesetai ten aletheian. [3327] There is some difficulty in the sentence as it stands. Hervetus omits in his translation the words rendered here, "let it be by all means dissolved." We have omitted dia toutous, which follows immediately after, but which is generally retained and translated "by these," i.e., philosophers. [3328] ton logon, Sylburgius; ton logon is the reading of the text. [3329] Ps. cxii. 6. [3330] Ps. cxii. 7. [3331] Ps. cv. 3, 4. [3332] Heb. i. 1. [3333] Pindar. __________________________________________________________________ Chapter XI.--The Mystical Meanings in the Proportions of Numbers, Geometrical Ratios, and Music. As then in astronomy we have Abraham as an instance, so also in arithmetic we have the same Abraham. "For, hearing that Lot was taken captive, and having numbered his own servants, born in his house, 318 (tie [3334] )," he defeats a very great number of the enemy. They say, then, that the character representing 300 is, as to shape, the type of the Lord's sign, [3335] and that the Iota and the Eta indicate the Saviour's name; that it was indicated, accordingly, that Abraham's domestics were in salvation, who having fled to the Sign and the Name became lords of the captives, and of the very many unbelieving nations that followed them. Now the number 300 is, 3 by 100. Ten is allowed to be the perfect number. And 8 is the first cube, which is equality in all the dimensions--length, breadth, depth. "The days of men shall be," it is said, "120 (rk) years." [3336] And the sum is made up of the numbers from 1 to 15 added together. [3337] And the moon at 15 days is full. On another principle, 120 is a triangular [3338] number, and consists of the equality [3339] of the number 64, [which consists of eight of the odd numbers beginning with unity], [3340] the addition of which (1, 3, 5, 7, 9, 11, 13, 15) in succession generate squares; [3341] and of the inequality of the number 56, consisting of seven of the even numbers beginning with 2 (2, 4, 6, 8, 10, 12, 14), which produce the numbers that are not squares. [3342] Again, according to another way of indicating, the number 120 consists of four numbers--of one triangle, 15; of another, a square, 25; of a third, a pentagon, 35; and of a fourth, a hexagon, 45. The 5 is taken according to the same ratio in each mode. For in triangular numbers, from the unity 5 comes 15; and in squares, 25; and of those in succession, proportionally. Now 25, which is the number 5 from unity, is said to be the symbol of the Levitical tribe. And the number 35 depends also on the arithmetic, geometric, and harmonic scale of doubles--6, 8, 9, 12; the addition of which makes 35. In these days, the Jews say that seven months' children are formed. And the number 45 depends on the scale of triples--6, 9, 12, 18--the addition of which makes 45; and similarly, in these days they say that nine months' children are formed. Such, then, is the style of the example in arithmetic. And let the testimony of geometry be the tabernacle that was constructed, and the ark that was fashioned,--constructed in most regular proportions, and through divine ideas, by the gift of understanding, which leads us from things of sense to intellectual objects, or rather from these to holy things, and to the holy of holies. For the squares of wood indicate that the square form, producing right angles, pervades all, and points out security. And the length of the structure was three hundred cubits, and the breadth fifty, and the height thirty; and above, the ark ends in a cubit, narrowing to a cubit from the broad base like a pyramid, the symbol of those who are purified and tested by fire. And this geometrical proportion has a place, for the transport of those holy abodes, whose differences are indicated by the differences of the numbers set down below. And the numbers introduced are sixfold, as three hundred is six times fifty; and tenfold, as three hundred is ten times thirty; and containing one and two-thirds (epidimoiroi), for fifty is one and two-thirds of thirty. Now there are some who say that three hundred cubits are the symbol of the Lord's sign; [3343] and fifty, of hope and of the remission given at Pentecost; and thirty, or as in some, twelve, they say points out the preaching [of the Gospel]; because the Lord preached in His thirtieth year; and the apostles were twelve. And the structure's terminating in a cubit is the symbol of the advancement of the righteous to oneness and to "the unity of the faith." [3344] And the table which was in the temple was six cubits; [3345] and its four feet were about a cubit and a half. They add, then, the twelve cubits, agreeably to the revolution of the twelve months, in the annual circle, during which the earth produces and matures all things; adapting itself to the four seasons. And the table, in my opinion, exhibits the image of the earth, supported as it is on four feet, summer, autumn, spring, winter, by which the year travels. Wherefore also it is said that the table has "wavy chains;" [3346] either because the universe revolves in the circuits of the times, or perhaps it indicated the earth surrounded with ocean's tide. Further, as an example of music, let us adduce David, playing at once and prophesying, melodiously praising God. Now the Enarmonic [3347] suits best the Dorian harmony, and the Diatonic the Phrygian, as Aristoxenus says. The harmony, therefore, of the Barbarian psaltery, which exhibited gravity of strain, being the most ancient, most certainly became a model for Terpander, for the Dorian harmony, who sings the praise of Zeus thus:-- "O Zeus, of all things the Beginning, Ruler of all; O Zeus, I send thee this beginning of hymns." The lyre, according to its primary signification, may by the psalmist be used figuratively for the Lord; according to its secondary, for those who continually strike the chords of their souls under the direction of the Choir-master, the Lord. And if the people saved be called the lyre, it will be understood to be in consequence of their giving glory musically, through the inspiration of the Word and the knowledge of God, being struck by the Word so as to produce faith. You may take music in another way, as the ecclesiastical symphony at once of the law and the prophets, and the apostles along with the Gospel, and the harmony which obtained in each prophet, in the transitions of the persons. But, as seems, the most of those who are inscribed with the Name, [3348] like the companions of Ulysses, handle the word unskilfully, passing by not the Sirens, but the rhythm and the melody, stopping their ears with ignorance; since they know that, after lending their ears to Hellenic studies, they will never subsequently be able to retrace their steps. But he who culls what is useful for the advantage of the catechumens, and especially when they are Greeks (and the earth is the Lord's, and the fulness thereof [3349] ), must not abstain from erudition, like irrational animals; but he must collect as many aids as possible for his hearers. But he must by no means linger over these studies, except solely for the advantage accruing from them; so that, on grasping and obtaining this, he may be able to take his departure home to the true philosophy, which is a strong cable for the soul, providing security from everything. Music is then to be handled for the sake of the embellishment and composure of manners. For instance, at a banquet we pledge each other while the music is playing; [3350] soothing by song the eagerness of our desires, and glorifying God for the copious gift of human enjoyments, for His perpetual supply of the food necessary for the growth of the body and of the soul. But we must reject superfluous music, which enervates men's souls, and leads to variety,--now mournful, and then licentious and voluptuous, and then frenzied and frantic. The same holds also of astronomy. For treating of the description of the celestial objects, about the form of the universe, and the revolution of the heavens, and the motion of the stars, leading the soul nearer to the creative power, it teaches to quickness in perceiving the seasons of the year, the changes of the air, and the appearance of the stars; since also navigation and husbandry derive from this much benefit, as architecture and building from geometry. This branch of learning, too, makes the soul in the highest degree observant, capable of perceiving the true and detecting the false, of discovering correspondences and proportions, so as to hunt out for similarity in things dissimilar; and conducts us to the discovery of length without breadth, and superficial extent without thickness, and an indivisible point, and transports to intellectual objects from those of sense. The studies of philosophy, therefore, and philosophy itself, are aids in treating of the truth. For instance, the cloak was once a fleece; then it was shorn, and became warp and woof; and then it was woven. Accordingly the soul must be prepared and variously exercised, if it would become in the highest degree good. For there is the scientific and the practical element in truth; and the latter flows from the speculative; and there is need of great practice, and exercise, and experience. But in speculation, one element relates to one's neighbours and another to one's self. Wherefore also training ought to be so moulded as to be adapted to both. He, then, who has acquired a competent acquaintance with the subjects which embrace the principles which conduce to scientific knowledge (gnosis), may stop and remain for the future in quiet, directing his actions in conformity with his theory. But for the benefit of one's neighbours, in the case of those who have proclivities for writing, and those who set themselves to deliver the word, both is other culture beneficial, and the reading of the Scriptures of the Lord is necessary, in order to the demonstration of what is said, and especially if those who hear are accessions from Hellenic culture. Such David describes the Church: "The queen stood on thy right hand, enveloped in a golden robe, variegated;" [3351] and with Hellenic and superabundant accomplishments, "clothed variegated with gold-fringed garments." [3352] And the Truth says by the Lord, "For who had known Thy counsel, hadst Thou not given wisdom, and sent Thy Holy Spirit from the Highest; and so the ways of those on earth were corrected, and men learned Thy decrees, and were saved by wisdom?" For the Gnostic knows things ancient by the Scripture, and conjectures things future: he understands the involutions of words and the solutions of enigmas. He knows beforehand signs and wonders, and the issues of seasons and periods, as we have said already. Seest thou the fountain of instructions that takes its rise from wisdom? But to those who object, What use is there in knowing the causes of the manner of the sun's motion, for example, and the rest of the heavenly bodies, or in having studied the theorems of geometry or logic, and each of the other branches of study?--for these are of no service in the discharge of duties, and the Hellenic philosophy is human wisdom, for it is incapable of teaching [3353] the truth--the following remarks are to be made. First, that they stumble in reference to the highest of things--namely, the mind's free choice. "For they," it is said, "who keep holy holy things, shall be made holy; and those who have been taught will find an answer." [3354] For the Gnostic alone will do holily, in accordance with reason all that has to be done, as he hath learned through the Lord's teaching, received through men. Again, on the other hand, we may hear: "For in His hand, that is, in His power and wisdom, are both we and our words, and all wisdom and skill in works; for God loves nothing but the man that dwells with wisdom." [3355] And again, they have not read what is said by Solomon; for, treating of the construction of the temple, he says expressly, "And it was Wisdom as artificer that framed it; and Thy providence, O Father, governs throughout." [3356] And how irrational, to regard philosophy as inferior to architecture and shipbuilding! And the Lord fed the multitude of those that reclined on the grass opposite to Tiberias with the two fishes and the five barley loaves, indicating the preparatory training of the Greeks and Jews previous to the divine grain, which is the food cultivated by the law. For barley is sooner ripe for the harvest than wheat; and the fishes signified the Hellenic philosophy that was produced and moved in the midst of the Gentile billow, given, as they were, for copious food to those lying on the ground, increasing no more, like the fragments of the loaves, but having partaken of the Lord's blessing, and breathed into them the resurrection of Godhead [3357] through the power of the Word. But if you are curious, understand one of the fishes to mean the curriculum of study, and the other the philosophy which supervenes. The gatherings [3358] point out the word of the Lord. "And the choir of mute fishes rushed to it," says the Tragic Muse somewhere. "I must decrease," said the prophet John, [3359] and the Word of the Lord alone, in which the law terminates, "increase." Understand now for me the mystery of the truth, granting pardon if I shrink from advancing further in the treatment of it, by announcing this alone: "All things were made by Him, and without Him was not even one thing." [3360] Certainly He is called "the chief corner stone; in whom the whole building, fitly joined together, groweth into an holy temple of God," [3361] according to the divine apostle. I pass over in silence at present the parable which says in the Gospel: "The kingdom of heaven is like a man who cast a net into the sea and out of the multitude of the fishes caught, makes a selection of the better ones." [3362] And now the wisdom which we possess announces the four virtues [3363] in such a way as to show that the sources of them were communicated by the Hebrews to the Greeks. This may be learned from the following: "And if one loves justice, its toils are virtues. For temperance and prudence teach justice and fortitude; and than these there is nothing more useful in life to men." Above all, this ought to be known, that by nature we are adapted for virtue; not so as to be possessed of it from our birth, but so as to be adapted for acquiring it. __________________________________________________________________ [3334] Gen. xiv. 14. In Greek numerals. [3335] The Lord's sign is the cross, whose form is represented by T; Ie (the other two letters of tie, 318) are the first two letters of the name Iesous (Jesus). [3336] Gen. vi. 3. [3337] The sum of the numbers from 1 to 15 inclusive is 120. [3338] "Triangular numbers are those which can be disposed in a triangle, as 3 ?, 6, etc, being represented by the formula (x^2 + x)/2" (Liddell and Scott's Lexicon). Each side of the triangle of courses contains an equal number of units, the sum of which amounts to the number. [Elucidation VI.] [3339] This number is called equality, because it is composed of eight numbers, an even number; as fifty-six is called inequality, because it is composed of seven numbers, an odd number. [3340] The clause within brackets has been suggested by Hervetus to complete the sense. [3341] That is, 1+3+5+7+11+13+15=120; and 1+3=4+5=9+7=16+9=25+11=36+13=49+15=64, giving us the numbers 4, 9, 16, 25, 36, 49, 64, the squares of 2, 3, 4, 5, 6, 7, 8. [3342] eteromekeis, the product of two unequal factors, i.e., 2+4+6+8+10+12+14=56; and 2+4=6=3 x 2, 6+4=10=5 x 2, and so on. [3343] The cross. [3344] Eph. iv.13. [3345] Ex. xxv. 23. The table is said to be two cubits in length, a cubit in breadth, and a cubit and a half in height; therefore it was six cubits round. [3346] Ex. xxv. 24. [3347] The three styles of Greek music were the enarmonikon, diatonon, and chromatikon. [3348] i.e., of Christ. [3349] 1 Cor. x. 26, etc. [3350] psallontes is substituted by Lowth for psallein of the text; en to psallein has also been proposed. [3351] Ps. xlv. 9. [3352] Ps. xlv. 14. [Elucidation VII.] [3353] didaktiken, proposed by Sylburgius, seems greatly preferable to the reading of the text, didakten, and has been adopted above. [3354] Wisd. vi. 10. [3355] Wisd. vii. 16. [3356] Wisd. xiv. 2, 3. [3357] That is, resurrection effected by divine power. [3358] Such seems the only sense possible of this clause,--obtained, however, by substituting for sunalogoi logou k.t.l., sullogoi logon k.t.l. [3359] John iii. 30. [3360] John i. 3. [3361] Eph. ii. 20, 21. [3362] Matt. xiii. 47, 48. [3363] Prudence, fortitude, justice, temperance. [Known as the philosophical virtues.] __________________________________________________________________ Chapter XII.--Human Nature Possesses an Adaptation for Perfection; The Gnostic Alone Attains It. By which consideration [3364] is solved the question propounded to us by the heretics, Whether Adam was created perfect or imperfect? Well, if imperfect, how could the work of a perfect God--above all, that work being man--be imperfect? And if perfect, how did he transgress the commandments? For they shall hear from us that he was not perfect in his creation, but adapted to the reception of virtue. For it is of great importance in regard to virtue to be made fit for its attainment. And it is intended that we should be saved by ourselves. This, then, is the nature of the soul, to move of itself. Then, as we are rational, and philosophy being rational, we have some affinity with it. Now an aptitude is a movement towards virtue, not virtue itself. All, then, as I said, are naturally constituted for the acquisition of virtue. But one man applies less, one more, to learning and training. Wherefore also some have been competent to attain to perfect virtue, and others have attained to a kind of it. And some, on the other hand, through negligence, although in other respects of good dispositions, have turned to the opposite. Now much more is that knowledge which excels all branches of culture in greatness and in truth, most difficult to acquire, and is attained with much toil. "But, as seems, they know not the mysteries of God. For God created man for immortality, and made him an image of His own nature;" [3365] according to which nature of Him who knows all, he who is a Gnostic, and righteous, and holy with prudence, hastes to reach the measure of perfect manhood. For not only are actions and thoughts, but words also, pure in the case of the Gnostic: "Thou hast proved mine heart; Thou hast visited me by night," it is said; "Thou hast subjected me to the fire, and unrighteousness was not found in me: so that my mouth shall not speak the works of men." [3366] And why do I say the works of men? He recognises sin itself, which is not brought forward in order to repentance (for this is common to all believers); but what sin is. Nor does he condemn this or that sin, but simply all sin; nor is it what one has done ill that he brings up, but what ought not to be done. Whence also repentance is twofold: that which is common, on account of having transgressed; and that which, from learning the nature of sin, persuades, in the first instance, to keep from sinning, the result of which is not sinning. Let them not then say, that he who does wrong and sins transgresses through the agency of demons; for then he would be guiltless. But by choosing the same things as demons, by sinning; being unstable, and light, and fickle in his desires, like a demon, he becomes a demoniac man. Now he who is bad, having become, through evil, sinful by nature, becomes depraved, having what he has chosen; and being sinful, sins also in his actions. And again, the good man does right. Wherefore we call not only the virtues, but also right actions, good. And of things that are good we know that some are desirable for themselves, as knowledge; for we hunt for nothing from it when we have it, but only [seek] that it be with us, and that we be in uninterrupted contemplation, and strive to reach it for its own sake. But other things are desirable for other considerations, such as faith, for escape from punishment, and the advantage arising from reward, which accrue from it. For, in the case of many, fear is the cause of their not sinning; and the promise is the means of pursuing obedience, by which comes salvation. Knowledge, then, desirable as it is for its own sake, is the most perfect good; and consequently the things which follow by means of it are good. And punishment is the cause of correction to him who is punished; and to those who are able to see before them he becomes an example, to prevent them falling into the like. Let us then receive knowledge, not desiring its results, but embracing itself for the sake of knowing. For the first advantage is the habit of knowledge (gnostike), which furnishes harmless pleasures and exultation both for the present and the future. And exultation is said to be gladness, being a reflection of the virtue which is according to truth, through a kind of exhilaration and relaxation of soul. And the acts which partake of knowledge are good and fair actions. For abundance in the actions that are according to virtue, is the true riches, and destitution in decorous [3367] desires is poverty. For the use and enjoyment of necessaries are not injurious in quality, but in quantity, when in excess. Wherefore the Gnostic circumscribes his desires in reference both to possession and to enjoyment, not exceeding the limit of necessity. Therefore, regarding life in this world as necessary for the increase of science (episteme) and the acquisition of knowledge (gnosis), he will value highest, not living, but living well. He will therefore prefer neither children, nor marriage, nor parents, to love for God, and righteousness in life. To such an one, his wife, after conception, is as a sister, and is judged as if of the same father; then only recollecting her husband, when she looks on the children; as being destined to become a sister in reality after putting off the flesh, which separates and limits the knowledge of those who are spiritual by the peculiar characteristics of the sexes. For souls, themselves by themselves, are equal. Souls are neither male nor female, when they no longer marry nor are given in marriage. And is not woman translated into man, when she is become equally unfeminine, and manly, and perfect? Such, then, was the laughter of Sarah [3368] when she received the good news of the birth of a son; not, in my opinion, that she disbelieved the angel, but that she felt ashamed of the intercourse by means of which she was destined to become the mother of a son. And did not Abraham, when he was in danger on account of Sarah's beauty, with the king of Egypt, properly call her sister, being of the same father, but not of the same mother? [3369] To those, then, who have repented and not firmly believed, God grants their requests through their supplications. But to those who live sinlessly and gnostically, He gives, when they have but merely entertained the thought. For example, to Anna, on her merely conceiving the thought, conception was vouchsafed of the child Samuel. [3370] "Ask," says the Scripture, "and I will do. Think, and I will give." For we have heard that God knows the heart, not judging [3371] the soul from [external] movement, as we men; nor yet from the event. For it is ridiculous to think so. Nor was it as the architect praises the work when accomplished that God, on making the light and then seeing it, called it good. But He, knowing before He made it what it would be, praised that which was made, He having potentially made good, from the first by His purpose that had no beginning, what was destined to be good actually. Now that which has future He already said beforehand was good, the phrase concealing the truth by hyperbaton. Therefore the Gnostic prays in thought during every hour, being by love allied to God. And first he will ask forgiveness of sins; and after, that he may sin no more; and further, the power of well-doing and of comprehending the whole creation and administration by the Lord, that, becoming pure in heart through the knowledge, which is by the Son of God, he may be initiated into the beatific vision face to face, having heard the Scripture which says, "Fasting with prayer is a good thing." [3372] Now fastings signify abstinence from all evils whatsoever, both in action and in word, and in thought itself. As appears, then, righteousness is quadrangular; [3373] on all sides equal and like in word, in deed, in abstinence from evils, in beneficence, in gnostic perfection; nowhere, and in no respect halting, so that he does not appear unjust and unequal. As one, then, is righteous, so certainly is he a believer. But as he is a believer, he is not yet also righteous--I mean according to the righteousness of progress and perfection, according to which the Gnostic is called righteous. For instance, on Abraham becoming a believer, it was reckoned to him for righteousness, he having advanced to the greater and more perfect degree of faith. For he who merely abstains from evil conduct is not just, unless he also attain besides beneficence and knowledge; and for this reason some things are to be abstained from, others are to be done. "By the armour of righteousness on the right hand and on the left," [3374] the apostle says, the righteous man is sent on to the inheritance above,--by some [arms] defended, by others putting forth his might. For the defence of his panoply alone, and abstinence from sins, are not sufficient for perfection, unless he assume in addition the work of righteousness--activity in doing good. Then our dexterous man and Gnostic is revealed in righteousness already even here, as Moses, glorified in the face of the soul, [3375] as we have formerly said, the body bears the stamp of the righteous soul. For as the mordant of the dyeing process, remaining in the wool, produces in it a certain quality and diversity from other wool; so also in the soul the pain is gone, but the good remains; and the sweet is left, but the base is wiped away. For these are two qualities characteristic of each soul, by which is known that which is glorified, and that which is condemned. And as in the case of Moses, from his righteous conduct, and from his uninterrupted intercourse with God, who spoke to him, a kind of glorified hue settled on his face; so also a divine power of goodness clinging to the righteous soul in contemplation and in prophecy, and in the exercise of the function of governing, impresses on it something, as it were, of intellectual radiance, like the solar ray, as a visible sign of righteousness, uniting the soul with light, through unbroken love, which is God-bearing and God-borne. Thence assimilation to God the Saviour arises to the Gnostic, as far as permitted to human nature, he being made perfect "as the Father who is in heaven." [3376] It is He Himself who says, "Little children, a little while I am still with you." [3377] Since also God Himself remains blessed and immortal, neither molested nor molesting another; [3378] not in consequence of being by nature good, but in consequence of doing good in a manner peculiar to Himself. God being essentially, and proving Himself actually, both Father and good, continues immutably in the self-same goodness. For what is the use of good that does not act and do good? __________________________________________________________________ [3364] i.e., that mentioned in the last sentence of chap xi., which would more appropriately be transferred to chap. xii. [3365] Wisd. ii. 22, 25. [3366] Ps. xvii. 3, 4. [3367] Sylburgius proposes kosmikas, worldly, instead of kosmias, decorous; in which case the sentence would read: "and [true] poverty, destitution in worldly desires." [3368] Gen. xviii. 12. [3369] The reading of the text has, "not of the same mother, much less of the same father," which contradicts Gen. xx. 12, and has been therefore amended as above. [3370] 1 Sam. i. 13. [3371] Or, "judging from the motion of the soul;" the text reading here ou kinematos psuches, for which, as above, is proposed, ouk ek kinematos psuchen. [3372] Tob. xii. 8. [3373] Metaphorical expression for perfect. The phrase "a quadrangular man" is found in Plato and Aristotle. [The proverbial tetragonos aneu psogou, of the Nicomach. Ethics, i. 10, and of Plato in the Protagoras, p. 154. Ed. Bipont, 1782.] [3374] 2 Cor. vi. 7. [3375] Ex. xxxiv. 29. [3376] Matt. v. 48. [3377] John xiii. 33. [3378] This is cited by Diogenes Laertius as the first dictum of Epicurus. It is also referred to as such by Cicero, De Natura Deorum, and by others. __________________________________________________________________ Chapter XIII.--Degrees of Glory in Heaven Corresponding with the Dignities of the Church Below. He, then, who has first moderated his passions and trained himself for impassibility, and developed to the beneficence of gnostic perfection, is here equal to the angels. Luminous already, and like the sun shining in the exercise of beneficence, he speeds by righteous knowledge through the love of God to the sacred abode, like as the apostles. Not that they became apostles through being chosen for some distinguished peculiarity [3379] of nature, since also Judas was chosen along with them. But they were capable of becoming apostles on being chosen by Him who foresees even ultimate issues. Matthias, accordingly, who was not chosen along with them, on showing himself worthy of becoming an apostle, is substituted for Judas. Those, then, also now, who have exercised themselves in the Lord's commandments, and lived perfectly and gnostically according to the Gospel, may be enrolled in the chosen body of the apostles. Such an one is in reality a presbyter of the Church, and a true minister (deacon) of the will of God, if he do and teach what is the Lord's; not as being ordained [3380] by men, nor regarded righteous because a presbyter, but enrolled in the presbyterate [3381] because righteous. And although here upon earth he be not honoured with the chief seat, [3382] he will sit down on the four-and-twenty thrones, [3383] judging the people, as John says in the Apocalypse. For, in truth, the covenant of salvation, reaching down to us from the foundation of the world, through different generations and times, is one, though conceived as different in respect of gift. For it follows that there is one unchangeable gift of salvation given by one God, through one Lord, benefiting in many ways. For which cause the middle wall [3384] which separated the Greek from the Jew is taken away, in order that there might be a peculiar people. And so both meet in the one unity of faith; and the selection out of both is one. And the chosen of the chosen are those who by reason of perfect knowledge are called [as the best] from the Church itself, and honoured with the most august glory--the judges and rulers--four-and-twenty (the grace being doubled) equally from Jews and Greeks. Since, according to my opinion, the grades [3385] here in the Church, of bishops, presbyters, deacons, are imitations of the angelic glory, and of that economy which, the Scriptures say, awaits those who, following the footsteps of the apostles, have lived in perfection of righteousness according to the Gospel. For these taken up in the clouds, the apostle [3386] writes, will first minister [as deacons], then be classed in the presbyterate, by promotion in glory (for glory differs [3387] from glory) till they grow into "a perfect man." [3388] __________________________________________________________________ [3379] In opposition to the heretical opinion, that those who are saved have an innate original excellence, on account of which they are saved. [Elucidation VIII.] [3380] Or, "elected"--cheirotonoumenos. Acts xiv. 23, "And when they had ordained (cheirotonesantes) them elders in every church." A different verb (kathistemi) is used in Tit. i. 5. [3381] Presbytery or eldership. [3382] psotokathedria, Mark xii. 39, Luke xx. 46. [3383] Rev. iv. 4, xi. 16. [3384] Eph ii. 14, 15, 16, iv. 13. [3385] prokopai. [Book vii. cap. i, infra.] [3386] 1 Thess. iv. 17. [3387] 1 Cor. xv. 41. [3388] Eph. iv. 13. __________________________________________________________________ Chapter XIV.--Degrees of Glory in Heaven. Such, according to David, "rest in the holy hill of God," [3389] in the Church far on high, in which are gathered the philosophers of God, "who are Israelites indeed, who are pure in heart, in whom there is no guile;" [3390] who do not remain in the seventh seat, the place of rest, but are promoted, through the active beneficence of the divine likeness, to the heritage of beneficence which is the eighth grade; devoting themselves to the pure vision [3391] of insatiable contemplation. "And other sheep there are also," saith the Lord, "which are not of this fold" [3392] --deemed worthy of another fold and mansion, in proportion to their faith. "But My sheep hear My voice," [3393] understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, "Thy faith hath saved thee," [3394] we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the passions, so as to be capable of reaching his own mansion. Now to know is more than to believe, as to be dignified with the highest honour after being saved is a greater thing than being saved. Accordingly the believer, through great discipline, divesting himself of the passions, passes to the mansion which is better than the former one, viz., to the greatest torment, taking with him the characteristic of repentance from the sins he has committed after baptism. He is tortured then still more--not yet or not quite attaining what he sees others to have acquired. Besides, he is also ashamed of his transgressions. The greatest torments, indeed, are assigned to the believer. For God's righteousness is good, and His goodness is righteous. And though the punishments cease in the course of the completion of the expiation and purification of each one, yet those have very great and permanent grief who [3395] are found worthy of the other fold, on account of not being along with those that have been glorified through righteousness. For instance, Solomon, calling the Gnostic, wise, speaks thus of those who admire the dignity of his mansion: "For they shall see the end of the wise, and to what a degree the Lord has established him." [3396] And of his glory they will say, "This was he whom we once held up to derision, and made a byword of reproach; fools that we were! We thought his life madness, and his end dishonourable. How is he reckoned among the sons of God, and his inheritance among the saints?" [3397] Not only then the believer, but even the heathen, is judged most righteously. For since God knew in virtue of His prescience that he would not believe, He nevertheless, in order that he might receive his own perfection gave him philosophy, but gave it him previous to faith. And He gave the sun, and the moon, and the stars to be worshipped; "which God," the Law says, [3398] made for the nations, that they might not become altogether atheistical, and so utterly perish. But they, also in the instance of this commandment, having become devoid of sense, and addicting themselves to graven images, are judged unless they repent; some of them because, though able, they would not believe God; and others because, though willing, they did not take the necessary pains to become believers. There were also, however, those who, from the worship of the heavenly bodies, did not return to the Maker of them. For this was the sway given to the nations to rise up to God, by means of the worship of the heavenly bodies. But those who would not abide by those heavenly bodies assigned to them, but fell away from them to stocks and stones, "were counted," it is said, "as chaff-dust and as a drop from a jar," [3399] beyond salvation, cast away from the body. As, then, to be simply saved is the result of medium [3400] actions, but to be saved rightly and becomingly [3401] is right action, so also all action of the Gnostic may be called right action; that of the simple believer, intermediate action, not yet perfected according to reason, not yet made right according to knowledge; but that of every heathen again is sinful. For it is not simply doing well, but doing actions with a certain aim, and acting according to reason, that the Scriptures exhibit as requisite. [3402] As, then, lyres ought not to be touched by those who are destitute of skill in playing the lyre, nor flutes by those who are unskilled in flute-playing, neither are those to put their hand to affairs who have not knowledge, and know not how to use them in the whole [3403] of life. The struggle for freedom, then, is waged not alone by the athletes of battles in wars, but also in banquets, and in bed, and in the tribunals, by those who are anointed by the word, who are ashamed to become the captives of pleasures. "I would never part with virtue for unrighteous gain." But plainly, unrighteous gain is pleasure and pain, toil and fear; and, to speak comprehensively, the passions of the soul, the present of which is delightful, the future vexatious. "For what is the profit," it is said, "if you gain the world and lose the soul?" [3404] It is clear, then, that those who do not perform good actions, do not know what is for their own advantage. And if so, neither are they capable of praying aright, so as to receive from God good things; nor, should they receive them, will they be sensible of the boon; nor, should they enjoy them, will they enjoy worthily what they know not; both from their want of knowledge how to use the good things given them, and from their excessive stupidity, being ignorant of the way to avail themselves of the divine gifts. Now stupidity is the cause of ignorance. And it appears to me that it is the vaunt of a boastful soul, though of one with a good conscience, to exclaim against what happens through circumstances:-- "Therefore let them do what they may; [3405] For it shall be well with me; and Right Shall be my ally, and I shall not be caught doing evil." But such a good conscience preserves sanctity towards God and justice towards men; keeping the soul pure with grave thoughts, and pure words, and just deeds. By thus receiving the Lord's power, the soul studies to be God; regarding nothing bad but ignorance, and action contrary to right reason. And giving thanks always for all things to God, by righteous hearing and divine reading, by true investigation, by holy oblation, by blessed prayer; lauding, hymning, blessing, praising, such a soul is never at any time separated from God. [3406] Rightly then is it said, "And they who trust in Him shall understand the truth, and those faithful in love shall abide by Him." [3407] You see what statements Wisdom makes about the Gnostics. Conformably, therefore, there are various abodes, according to the worth of those who have believed. [3408] To the point Solomon says, "For there shall be given to him the choice grace of faith, and a more pleasant lot in the temple of the Lord." [3409] For the comparative shows that there are lower parts in the temple of God, which is the whole Church. And the superlative remains to be conceived, where the Lord is. These chosen abodes, which are three, are indicated by the numbers in the Gospel--the thirty, the sixty, the hundred. [3410] And the perfect inheritance belongs to those who attain to "a perfect man," according to the image of the Lord. And the likeness is not, as some imagine, that of the human form; for this consideration is impious. Nor is the likeness to the first cause that which consists in virtue. For this utterance is also impious, being that of those who have imagined that virtue in man and in the sovereign God is the same. "Thou hast supposed iniquity," He says, "[in imagining] that I will be like to thee." [3411] But "it is enough for the disciple to become as the Master," [3412] saith the Master. To the likeness of God, then, he that is introduced into adoption and the friendship of God, to the just inheritance of the lords and gods is brought; if he be perfected, according to the Gospel, as the Lord Himself taught. __________________________________________________________________ [3389] Ps. xv. i. [3390] John i. 47; Matt v. 8. [3391] epopteia, the third and highest grade of initiation of the Eleusinian mysteries (Liddell and Scott's Lexicon). [3392] John x. 16. [3393] John x. 27. [3394] Mark v. 34, etc. [3395] The text here has oti, for which has been substituted (Potter and Sylb.) oi, as above; ten after aules (fold) requires to be omitted also in rendering the sentence as we have done. [3396] Wisd. iv. 17. [3397] Wisd. v. 3-5. [3398] Deut. iv. 19. [3399] Isa. xl. 15. [3400] The author reckons three kinds of actions, the first of which is katorthoma, right or perfect action, which is characteristic of the perfect man and Gnostic alone, and raises him (eis ten anotato doxan) to the height of glory. The second is the class of ton meson, medium, or intermediate actions, which are done by less perfect believers, and procure a lower grade of glory. In the third place he reckons sinful actions (amartetikas), which are done by those who fall away from salvation (Potter). [3401] [2 Pet. i. 11.] [3402] To produce this sense, katheken of the text is by Potter changed into kathekein. [3403] On the authority of one of the ms., Sylburgius reads olon instead of logon in the text. [3404] Matt. viii. 26; Mark viii. 36; Luke ix. 25. [3405] From the Acharneis of Aristophanes, quoted also by Cicero; with various readings in each. Heinsius substitutes palamasthon for palamasthai of the text. [3406] [Bunsen, Hippol., iii. p. 141.] [3407] Wisd. iii. 9. [3408] [1 Cor. xv. 41.] [3409] Wisd. iii. 14. [3410] Matt. xiii. 8. [3411] Ps. l. 21. [3412] Matt. xxv. 10. __________________________________________________________________ Chapter XV.--Different Degrees of Knowledge. The Gnostic, then, is impressed with the closest likeness, that is, with the mind of the Master; which He being possessed of, commanded and recommended to His disciples and to the prudent. Comprehending this, as He who taught wished, and receiving it in its grand sense, he teaches worthily "on the housetops" [3413] those capable of being built to a lofty height; and begins the doing of what is spoken, in accordance with the example of life. For He enjoined what is possible. And, in truth, the kingly man and Christian ought to be ruler and leader. For we are commanded to be lords over not only the wild beasts without us, but also over the wild passions within ourselves. Through the knowledge, then, as appears, of a bad and good life is the Gnostic saved, understanding and executing "more than the scribes and Pharisees." [3414] "Exert thyself, and prosper, and reign" writes David, "because of truth, and meekness, and righteousness; and thy right hand shall guide thee marvellously," [3415] that is, the Lord. "Who then is the wise? and he shall understand these things. Prudent? and he shall know them. For the ways of the Lord are right," [3416] says the prophet, showing that the Gnostic alone is able to understand and explain the things spoken by the Spirit obscurely. "And he who understands in that time shall hold his peace," [3417] says the Scripture, plainly in the way of declaring them to the unworthy. For the Lord says, "He that hath ears to hear, let him hear," [3418] declaring that hearing and understanding belong not to all. To the point David writes: "Dark water is in the clouds of the skies. At the gleam before Him the clouds passed, hail and coals of fire;" [3419] showing that the holy words are hidden. He intimates that transparent and resplendent to the Gnostics, like the innocuous hail, they are sent down from God; but that they are dark to the multitude, like extinguished coals out of the fire, which, unless kindled and set on fire, will not give forth fire or light. "The Lord, therefore," it is said, "gives me the tongue of instruction, so as to know in season when it is requisite to speak a word;" [3420] not in the way of testimony alone, but also in the way of question and answer. "And the instruction of the Lord opens my mouth." [3421] It is the prerogative of the Gnostic, then, to know how to make use of speech, and when, and how, and to whom. And already the apostle, by saying, "After the rudiments of the world, and not after Christ," [3422] makes the asseveration that the Hellenic teaching is elementary, and that of Christ perfect, as we have already intimated before. "Now the wild olive is inserted into the fatness of the olive," [3423] and is indeed of the same species as the cultivated olives. For the graft uses as soil the tree in which it is engrafted. Now all the plants sprouted forth simultaneously in consequence of the divine order. Wherefore also, though the wild olive be wild, it crowns the Olympic victors. And the elm teaches the vine to be fruitful, by leading it up to a height. Now we see that wild trees attract more nutriment, because they cannot ripen. The wild trees, therefore, have less power of secretion than those that are cultivated. And the cause of their wildness is the want of the power of secretion. The engrafted olive accordingly receives more nutriment from its growing in the wild one; and it gets accustomed, as it were, to secrete the nutriment, becoming thus assimilated [3424] to the fatness of the cultivated tree. So also the philosopher, resembling the wild olive, in having much that is undigested, on account of his devotion to the search, his propensity to follow, and his eagerness to seize the fatness of the truth; if he get besides the divine power, through faith, by being transplanted into the good and mild knowledge, like the wild olive, engrafted in the truly fair and merciful Word, he both assimilates the nutriment that is supplied, and becomes a fair and good olive tree. For engrafting makes worthless shoots noble, and compels the barren to be fruitful by the art of culture and by gnostic skill. Different modes of engrafting illustrative of different kinds of conversion. They say that engrafting is effected in four modes: one, that in which the graft must be fitted in between the wood and the bark; resembling the way in which we instruct plain people belonging to the Gentiles, who receive the word superficially. Another is, when the wood is cleft, and there is inserted in it the cultivated branch. And this applies to the case of those who have studied philosophy; for on cutting through their dogmas, the acknowledgment of the truth is produced in them. So also in the case of the Jews, by opening up the Old Testament, the new and noble plant of the olive is inserted. The third mode of engrafting applies to rustics and heretics, who are brought by force to the truth. For after smoothing off both suckers with a sharp pruning-hook, till the pith is laid bare, but not wounded, they are bound together. And the fourth is that form of engrafting called budding. For a bud (eye) is cut out of a trunk of a good sort, a circle being drawn round in the bark along with it, of the size of the palm. Then the trunk is stripped, to suit the eye, over an equal circumference. And so the graft is inserted, tied round, and daubed with clay, the bud being kept uninjured and unstained. This is the style of gnostic teaching, which is capable of looking into things themselves. This mode is, in truth, of most service in the case of cultivated trees. And "the engrafting into the good olive" mentioned by the apostle, may be [engrafting into] Christ Himself; the uncultivated and unbelieving nature being transplanted into Christ--that is, in the case of those who believe in Christ. But it is better [to understand it] of the engrafting [3425] of each one's faith in the soul itself. For also the Holy Spirit is thus somehow transplanted by distribution, according to the circumscribed capacity of each one, but without being circumscribed. Knowledge and love. Now, discoursing on knowledge, Solomon speaks thus: "For wisdom is resplendent and fadeless, and is easily beheld by those who love her. She is beforehand in making herself known to those who desire her. He that rises early for her shall not toil wearily. For to think about her is the perfection of good sense. And he that keeps vigils for her shall quickly be relieved of anxiety. For she goes about, herself seeking those worthy of her (for knowledge belongs not to all); and in all ways she benignly shows herself to them." [3426] Now the paths are the conduct of life, and the variety that exists in the covenants. Presently he adds: "And in every thought she meets them," [3427] being variously contemplated, that is, by all discipline. Then he subjoins, adducing love, which perfects by syllogistic reasoning and true propositions, drawing thus a most convincing and true inference, "For the beginning of her is the truest desire of instruction," that is, of knowledge; "prudence is the love of instruction, and love is the keeping of its laws; and attention to its laws is the confirmation of immortality; and immortality causes nearness to God. The desire of wisdom leads, then, to the kingdom." [3428] For he teaches, as I think, that true instruction is desire for knowledge; and the practical exercise of instruction produces love of knowledge. And love is the keeping of the commandments which lead to knowledge. And the keeping of them is the establishment of the commandments, from which immortality results. "And immortality brings us near to God." True knowledge found in the teaching of Christ alone. If, then, the love of knowledge produces immortality, and leads the kingly man near to God the King, knowledge ought to be sought till it is found. Now seeking is an effort at grasping, and finds the subject by means of certain signs. And discovery is the end and cessation of inquiry, which has now its object in its grasp. And this is knowledge. And this discovery, properly so called, is knowledge, which is the apprehension of the object of search. And they say that a proof is either the antecedent, or the coincident, or the consequent. The discovery, then, of what is sought respecting God, is the teaching through the Son; and the proof of our Saviour being the very Son of God is the prophecies which preceded His coming, announcing Him; and the testimonies regarding Him which attended His birth in the world; in addition, His powers proclaimed and openly shown after His ascension. The proof of the truth being with us, is the fact of the Son of God Himself having taught us. For if in every inquiry these universals are found, a person and a subject, that which is truly the truth is shown to be in our hands alone. For the Son of God is the person of the truth which is exhibited; and the subject is the power of faith, which prevails over the opposition of every one whatever, and the assault of the whole world. But since this is confessedly established by eternal facts and reasons, and each one who thinks that there is no Providence has already been seen to deserve punishment and not contradiction, and is truly an atheist, it is our aim to discover what doing, and in what manner living, we shall reach the knowledge of the sovereign God, and how, honouring the Divinity, we may become authors of our own salvation. Knowing and learning, not from the Sophists, but from God Himself, what is well-pleasing to Him, we endeavour to do what is just and holy. Now it is well-pleasing to Him that we should be saved; and salvation is effected through both well-doing and knowledge, of both of which the Lord is the teacher. If, then, according to Plato, it is only possible to learn the truth either from God or from the progeny of God, with reason we, selecting testimonies from the divine oracles, boast of learning the truth by the Son of God, prophesied at first, and then explained. Philosophy and heresies, aids in discovering the truth. But the things which co-operate in the discovery of truth are not to be rejected. Philosophy, accordingly, which proclaims a Providence, and the recompense of a life of felicity, and the punishment, on the other hand, of a life of misery, teaches theology comprehensively; but it does not preserve accuracy and particular points; for neither respecting the Son of God, nor respecting the economy of Providence, does it treat similarly with us; for it did not know the worship of God. Wherefore also the heresies of the Barbarian philosophy, although they speak of one God, though they sing the praises of Christ, speak without accuracy, not in accordance with truth; for they discover another God, and receive Christ not as the prophecies deliver. But their false dogmas, while they oppose the conduct that is according to the truth, are against us. For instance, Paul circumcised Timothy because of the Jews who believed, in order that those who had received their training from the law might not revolt from the faith through his breaking such points of the law as were understood more carnally, knowing right well that circumcision does not justify; for he professed that "all things were for all" by conformity, preserving those of the dogmas that were essential, "that he might gain all." [3429] And Daniel, under the king of the Persians, wore "the chain," [3430] though he despised not the afflictions of the people. The liars, then, in reality are not those who for the sake of the scheme of salvation conform, nor those who err in minute points, but those who are wrong in essentials, and reject the Lord, and as far as in them lies deprive the Lord of the true teaching; who do not quote or deliver the Scriptures in a manner worthy of God and of the Lord; [3431] for the deposit rendered to God, according to the teaching of the Lord by His apostles, is the understanding and the practice of the godly tradition. "And what ye hear in the ear"--that is, in a hidden manner, and in a mystery (for such things are figuratively said to be spoken in the ear)--"proclaim," He says, "on the housetops," understanding them sublimely, and delivering them in a lofty strain, and according to the canon of the truth explaining the Scriptures; for neither prophecy nor the Saviour Himself announced the divine mysteries simply so as to be easily apprehended by all and sundry, but express them in parables. The apostles accordingly say of the Lord, that "He spake all things in parables, and without a parable spake He nothing unto them;" [3432] and if "all things were made by Him, and without Him was not anything made that was made," [3433] consequently also prophecy and the law were by Him, and were spoken by Him in parables. "But all things are right," says the Scripture, [3434] "before those who understand," that is, those who receive and observe, according to the ecclesiastical rule, the exposition of the Scriptures explained by Him; and the ecclesiastical rule is the concord and harmony of the law and the prophets in the covenant delivered at the coming of the Lord. Knowledge is then followed by practical wisdom, and practical wisdom by self-control: for it may be said that practical wisdom is divine knowledge, and exists in those who are deified; but that self-control is mortal, and subsists in those who philosophize, and are not yet wise. But if virtue is divine, so is also the knowledge of it; while self-control is a sort of imperfect wisdom which aspires after wisdom, and exerts itself laboriously, and is not contemplative. As certainly righteousness, being human, is, as being a common thing, subordinate to holiness, which subsists through the divine righteousness; [3435] for the righteousness of the perfect man does not rest on civil contracts, or on the prohibition of law, but flows from his own spontaneous action and his love to God. Reasons for the meaning of Scripture being veiled. For many reasons, then, the Scriptures hide the sense. First, that we may become inquisitive, and be ever on the watch for the discovery of the words of salvation. Then it was not suitable for all to understand, so that they might not receive harm in consequence of taking in another sense the things declared for salvation by the Holy Spirit. Wherefore the holy mysteries of the prophecies are veiled in the parables--preserved for chosen men, selected to knowledge in consequence of their faith; for the style of the Scriptures is parabolic. Wherefore also the Lord, who was not of the world, came as one who was of the world to men. For He was clothed with all virtue; and it was His aim to lead man, the foster-child of the world, up to the objects of intellect, and to the most essential truths by knowledge, from one world to another. Wherefore also He employed metaphorical description; for such is the parable,--a narration based on some subject which is not the principal subject, but similar to the principal subject, and leading him who understands to what is the true and principal thing; or, as some say, a mode of speech presenting with vigour, by means of other circumstances, what is the principal subject. And now also the whole economy which prophesied of the Lord appears indeed a parable to those who know not the truth, when one speaks and the rest hear that the Son of God--of Him who made the universe--assumed flesh, and was conceived in the virgin's womb (as His material body was produced), and subsequently, as was the case, suffered and rose again, being "to the Jews a stumbling-block, and to the Greeks foolishness," as the apostle says. But on the Scriptures being opened up, and declaring the truth to those who have ears, they proclaim the very suffering endured by the flesh, which the Lord assumed, to be "the power and wisdom of God." And finally, the parabolic style of Scripture being of the greatest antiquity, as we have shown, abounded most, as was to be expected, in the prophets, in order that the Holy Spirit might show that the philosophers among the Greeks, and the wise men among the Barbarians besides, were ignorant of the future coming of the Lord, and of the mystic teaching that was to be delivered by Him. Rightly then, prophecy, in proclaiming the Lord, in order not to seem to some to blaspheme while speaking what was beyond the ideas of the multitude, embodied its declarations in expressions capable of leading to other conceptions. Now all the prophets who foretold the Lord's coming, and the holy mysteries accompanying it, were persecuted and killed. As also the Lord Himself, in explaining the Scriptures to them, and His disciples who preached the word like Him, and subsequently to His life, used parables. [3436] Whence also Peter, in his Preaching, speaking of the apostles, says: "But we, unrolling the books of the prophets which we possess, who name Jesus Christ, partly in parables, partly in enigmas, partly expressly and in so many words, find His coming and death, and cross, and all the rest of the tortures which the Jews inflicted on Him, and His resurrection and assumption to heaven previous to the capture [3437] of Jerusalem. As it is written, These things are all that He behoves to suffer, and what should be after Him. Recognising them, therefore, we have believed in God in consequence of what is written respecting Him." And after a little again he draws the inference that the Scriptures owed their origin to the divine providence, asserting as follows: "For we know that God enjoined these things, and we say nothing apart from the Scriptures." Now the Hebrew dialect, like all the rest, has certain properties, consisting in a mode of speech which exhibits the national character. Dialect is accordingly defined as a style of speech produced by the national character. But prophecy is not marked by those dialects. For in the Hellenic writings, what are called changes of figures purposely produce obscurations, deduced after the style of our prophecies. But this is effected through the voluntary departure from direct speech which takes place in metrical or offhand diction. A figure, then, is a form of speech transferred from what is literal to what is not literal, for the sake of the composition, and on account of a diction useful in speech. But prophecy does not employ figurative forms in the expressions for the sake of beauty of diction. But from the fact that truth appertains not to all, it is veiled in manifold ways, causing the light to arise only on those who are initiated into knowledge, who seek the truth through love. The proverb, according to the Barbarian philosophy, is called a mode of prophecy, and the parable is so called, and the enigma in addition. Further also, they are called "wisdom;" and again, as something different from it, "instruction and words of prudence," and "turnings of words," and "true righteousness;" and again, "teaching to direct judgment," and "subtlety to the simple," which is the result of training, "and perception and thought," with which the young catechumen is imbued. [3438] "He who hears these prophets, being wise, will be wiser. And the intelligent man will acquire rule, and will understand a parable and a dark saying, the words and enigmas of the wise." [3439] And if it was the case that the Hellenic dialects received their appellation from Hellen, the son of Zeus, surnamed Deucalion, from the chronology which we have already exhibited, it is comparatively easy to perceive by how many generations the dialects that obtained among the Greeks are posterior to the language of the Hebrews. But as the work advances, we shall in each section, noting the figures of speech mentioned above by the prophet, [3440] exhibit the gnostic mode of life, showing it systematically according to the rule of the truth. Did not the Power also, that appeared to Hermas in the Vision, in the form of the Church, give for transcription the book which she wished to be made known to the elect? And this, he says, he transcribed to the letter, without finding how to complete the syllables. [3441] And this signified that the Scripture is clear to all, when taken according to the bare reading; and that this is the faith which occupies the place of the rudiments. Wherefore also the figurative expression is employed, "reading according to the letter;" while we understand that the gnostic unfolding of the Scriptures, when faith has already reached an advanced state, is likened to reading according to the syllables. Further, Esaias the prophet is ordered to take "a new book, and write in it" [3442] certain things: the Spirit prophesying that through the exposition of the Scriptures there would come afterwards the sacred knowledge, which at that period was still unwritten, because not yet known. For it was spoken from the beginning to those only who understand. Now that the Saviour has taught the apostles, the unwritten rendering [3443] of the written [Scripture] has been handed down also to us, inscribed by the power of God on hearts new, according to the renovation of the book. Thus those of highest repute among the Greeks, dedicate the fruit of the pomegranate to Hermes, who they say is speech, on account of its interpretation. For speech conceals much. Rightly, therefore, Jesus the son of Nave saw Moses, when taken up [to heaven], double,--one Moses with the angels, and one on the mountains, honoured with burial in their ravines. And Jesus saw this spectacle below, being elevated by the Spirit, along also with Caleb. But both do not see similarly. But the one descended with greater speed, as if the weight he carried was great; while the other, on descending after him, subsequently related the glory which he beheld, being able to perceive more than the other as having grown purer; the narrative, in my opinion, showing that knowledge is not the privilege of all. Since some look at the body of the Scriptures, the expressions and the names as to the body of Moses; while others see through to the thoughts and what it is signified by the names, seeking the Moses that is with the angels. Many also of those who called to the Lord said, "Son of David, have mercy on me." [3444] A few, too, knew Him as the Son of God; as Peter, whom also He pronounced blessed, "for flesh and blood revealed not the truth to him, but His Father in heaven," [3445] --showing that the Gnostic recognises the Son of the Omnipotent, not by His flesh conceived in the womb, but by the Father's own power. That it is therefore not only to those who read simply that the acquisition of the truth is so difficult, but that not even to those whose prerogative the knowledge of the truth is, is the contemplation of it vouch-safed all at once, the history of Moses teaches, until, accustomed to gaze, at the Hebrews on the glory of Moses, and the prophets of Israel on the visions of angels, so we also become able to look the splendours of truth in the face. __________________________________________________________________ [3413] Matt. x. 27; Luke xii. 3. [3414] Matt. v. 20. [3415] Ps. xlv. 4. [3416] Hos. xiv. 9. [3417] Amos. v. 13. [3418] Matt. xi. 15. [3419] Ps. xviii. 11, 12. [3420] Isa. l. 4. [3421] Isa. l. 5. [3422] Col. ii. 8. [3423] Rom. xii. 17. [3424] i.e., the graft is assimilated; so the Latin translator. But in the text we have sunexomoioumene, dative, agreeing with fatness, which seems to be a mistake. [3425] Or inoculation (enophthalmismos). [3426] Wisd. vi. 12-15. [3427] Wisd. ii. 16. [3428] Wisd. vi. 17-20. [3429] 1 Cor. ix. 19. [Note ta kuria ton dogmaton.] [3430] Dan. v. 7, 29. [Note ta kuria ton dogmaton.] [3431] [The Scriptures the authority; the canon of interpretation is the harmony of law and Gospel as first opened by Christ Himself in the walk to Emmaus. Luke xxiv. 31.] [3432] Matt. xiii. 34. [3433] John i. 3. [3434] Prov. viii. 9. [3435] Heinsius, in a note, remarks that Plato regarded hosiotes and dikaiosune as identical, while others ascribe the former to the immortals (as also themis); hosiotes, as the greater, comprehends dikaiosune. He also amends the text. Instead of koinon he reads os koinon ti, supplies kata before theian dikaiosunen, and changes uparchousan into uparchouse. [3436] met' auton to zen parebalonto. The translation of Hervetus, which we have followed, supposes the reading autou instead of auton. Others, retaining the latter, translated to zen parebalonto (sacrificed life). But the former is most to the author's purpose. [3437] If we retain the reading of the text, we must translate "founding," and understand the reference to be to the descent of the new Jerusalem. But it seems better to change the reading as above. [3438] Prov. i. 1-4. [3439] Prov. i. 5, 6. [Elucidation IX.] [3440] i.e., Solomon. [3441] [This volume, [110]p. 11, supra.] [3442] Isa. viii. 1. [3443] [In the walk to Emmaus, and by the Spirit bringing all things to remembrance. John xiv. 26.] [3444] Mark x. 48, etc. [3445] Matt. xvi. 17. __________________________________________________________________ Chapter XVI.--Gnostic Exposition of the Decalogue. Let the Decalogue be set forth cursorily by us as a specimen for gnostic exposition. The number "Ten." That ten is a sacred number, it is superfluous to say now. And if the tables that were written were the work of God, they will be found to exhibit physical creation. For by the "finger of God" is understood the power of God, by which the creation of heaven and earth is accomplished; of both of which the tables will be understood to be symbols. For the writing and handiwork of God put on the table is the creation of the world. And the Decalogue, viewed as an image of heaven, embraces sun and moon, stars, clouds, light, wind, water, air, darkness, fire. This is the physical Decalogue of the heaven. And the representation of the earth contains men, cattle, reptiles, wild beasts; and of the inhabitants of the water, fishes and whales; and again, of the winged tribes, those that are carnivorous, and those that use mild food; and of plants likewise, both fruit-bearing and barren. This is the physical Decalogue of the earth. And the ark which held them [3446] will then be the knowledge of divine and human things and wisdom. [3447] And perhaps the two tables themselves may be the prophecy of the two covenants. They were accordingly mystically renewed, as ignorance along with sin abounded. The commandments are written, then, doubly, as appears, for twofold spirits, the ruling and the subject. "For the flesh lusteth against the Spirit, and the Spirit against the flesh." [3448] And there is a ten in man himself: the five senses, and the power of speech, and that of reproduction; and the eighth is the spiritual principle communicated at his creation; and the ninth the ruling faculty of the soul; and tenth, there is the distinctive characteristic of the Holy Spirit, which comes to him through faith. Besides, in addition to these ten human parts, the law appear to give its injunctions [3449] to sight, and hearing, and smell, and touch, and taste, and to the organs subservient to these, which are double--the hands and the feet. For such is the formation of man. And the soul is introduced, and previous to it the ruling faculty, by which we reason, not produced in procreation; so that without it there is made up the number ten, of the faculties by which all the activity of man is carried out. For in order, straightway on man's entering existence, his life begins with sensations. We accordingly assert that rational and ruling power is the cause of the constitution of the living creature; also that this, the irrational part, is animated, and is a part of it. Now the vital force, in which is comprehended the power of nutrition and growth, and generally of motion, is assigned to the carnal spirit, which has great susceptibility of motion, and passes in all directions through the senses and the rest of the body, and through the body is the primary subject of sensations. But the power of choice, in which investigation, and study, and knowledge, reside, belongs to the ruling faculty. But all the faculties are placed in relation to one--the ruling faculty: it is through that man lives, and lives in a certain way. Through the corporeal spirit, then, man perceives, desires, rejoices, is angry, is nourished, grows. It is by it, too, that thoughts and conceptions advance to actions. And when it masters the desires, the ruling faculty reigns. The commandment, then, "Thou shalt not lust," says, thou shalt not serve the carnal spirit, but shall rule over it; "For the flesh lusteth against the Spirit," [3450] and excites to disorderly conduct against nature; "and the Spirit against the flesh" exercises sway, in order that the conduct of the man may be according to nature. Is not man, then, rightly said "to have been made in the image of God?"--not in the form of his [corporeal] structure; but inasmuch as God creates all things by the Word (logo), and the man who has become a Gnostic performs good actions by the faculty of reason (to logiko), properly therefore the two tables are also said to mean the commandments that were given to the twofold spirits,--those communicated before the law to that which was created, and to the ruling faculty; and the movements of the senses are both copied in the mind, and manifested in the activity which proceeds from the body. For apprehension results from both combined. Again, as sensation is related to the world of sense, so is thought to that of intellect. And actions are twofold--those of thought, those of act. The First Commandment. The first commandment of the Decalogue shows that there is one only Sovereign God; [3451] who led the people from the land of Egypt through the desert to their fatherland; that they might apprehend His power, as they were able, by means of the divine works, and withdraw from the idolatry of created things, putting all their hope in the true God. The Second Commandment. The second word [3452] intimated that men ought not to take and confer the august power of God (which is the name, for this alone were many even yet capable of learning), and transfer His title to things created and vain, which human artificers have made, among which "He that is" is not ranked. For in His uncreated identity, "He that is" is absolutely alone. The Fourth Commandment. And the fourth [3453] word is that which intimates that the world was created by God, and that He gave us the seventh day as a rest, on account of the trouble that there is in life. For God is incapable of weariness, and suffering, and want. But we who bear flesh need rest. The seventh day, therefore, is proclaimed a rest--abstraction from ills--preparing for the Primal Day, [3454] our true rest; which, in truth, is the first creation of light, in which all things are viewed and possessed. From this day the first wisdom and knowledge illuminate us. For the light of truth--a light true, casting no shadow, is the Spirit of God indivisibly divided to all, who are sanctified by faith, holding the place of a luminary, in order to the knowledge of real existences. By following Him, therefore, through our whole life, we become impassible; and this is to rest. [3455] Wherefore Solomon also says, that before heaven, and earth, and all existences, Wisdom had arisen in the Almighty; the participation of which--that which is by power, I mean, not that by essence--teaches a man to know by apprehension things divine and human. Having reached this point, we must mention these things by the way; since the discourse has turned on the seventh and the eighth. For the eighth may possibly turn out to be properly the seventh, and the seventh manifestly the sixth, and the latter properly the Sabbath, and the seventh a day of work. For the creation of the world was concluded in six days. For the motion of the sun from solstice to solstice is completed in six months--in the course of which, at one time the leaves fall, and at another plants bud and seeds come to maturity. And they say that the embryo is perfected exactly in the sixth month, that is, in one hundred and eighty days in addition to the two and a half, as Polybus the physician relates in his book On the Eighth Month, and Aristotle the philosopher in his book On Nature. Hence the Pythagoreans, as I think, reckon six the perfect number, from the creation of the world, according to the prophet, and call it Meseuthys [3456] and Marriage, from its being the middle of the even numbers, that is, of ten and two. For it is manifestly at an equal distance from both. And as marriage generates from male and female, so six is generated from the odd number three, which is called the masculine number, and the even number two, which is considered the feminine. For twice three are six. Such, again, is the number of the most general motions, according to which all origination takes place--up, down, to the right, to the left, forward, backward. Rightly, then, they reckon the number seven motherless and childless, interpreting the Sabbath, and figuratively expressing the nature of the rest, in which "they neither marry nor are given in marriage any more." [3457] For neither by taking from one number and adding to another of those within ten is seven produced; nor when added to any number within the ten does it make up any of them. And they called eight a cube, counting the fixed sphere along with the seven revolving ones, by which is produced "the great year," as a kind of period of recompense of what has been promised. Thus the Lord, who ascended the mountain, the fourth, [3458] becomes the sixth, and is illuminated all round with spiritual light, by laying bare the power proceeding from Him, as far as those selected to see were able to behold it, by the Seventh, the Voice, proclaimed to be the Son of God; in order that they, persuaded respecting Him, might have rest; while He by His birth, which was indicated by the sixth conspicuously marked, becoming the eighth, might appear to be God in a body of flesh, by displaying His power, being numbered indeed as a man, but being concealed as to who He was. For six is reckoned in the order of numbers, but the succession of the letters acknowledges the character which is not written. In this case, in the numbers themselves, each unit is preserved in its order up to seven and eight. But in the number of the characters, Zeta becomes six and Eta seven. And the character [3459] having somehow slipped into writing, should we follow it out thus, the seven became six, and the eight seven. Wherefore also man is said to have been made on the sixth day, who became faithful to Him who is the sign (to episemo [3460] ), so as straightway to receive the rest of the Lord's inheritance. Some such thing also is indicated by the sixth hour in the scheme of salvation, in which man was perfected. Further, of the eight, the intermediates are seven; and of the seven, the intervals are shown to be six. For that is another ground, in which seven glorifies eight, and "the heavens declare to the heavens the glory of God." [3461] The sensible types of these, then, are the sounds we pronounce. Thus the Lord Himself is called "Alpha and Omega, the beginning and the end," [3462] "by whom all things were made, and without whom not even one thing was made." [3463] God's resting is not, then, as some conceive, that God ceased from doing. For, being good, if He should ever cease from doing good, then would He cease from being God, which it is sacrilege even to say. The resting is, therefore, the ordering that the order of created things should be preserved inviolate, and that each of the creatures should cease from the ancient disorder. For the creations on the different days followed in a most important succession; so that all things brought into existence might have honour from priority, created together in thought, but not being of equal worth. Nor was the creation of each signified by the voice, inasmuch as the creative work is said to have made them at once. For something must needs have been named first. Wherefore those things were announced first, from which came those that were second, all things being originated together from one essence by one power. For the will of God was one, in one identity. And how could creation take place in time, seeing time was born along with things which exist. And now the whole world of creatures born alive, and things that grow, revolves in sevens. The first-born princes of the angels, who have the greatest power, are seven. [3464] The mathematicians also say that the planets, which perform their course around the earth, are seven; by which the Chaldeans think that all which concerns mortal life is effected through sympathy, in consequence of which they also undertake to tell things respecting the future. And of the fixed stars, the Pleiades are seven. And the Bears, by the help of which agriculture and navigation are carried through, consist of seven stars. And in periods of seven days the moon undergoes its changes. In the first week she becomes half moon; in the second, full moon; and in the third, in her wane, again half moon; and in the fourth she disappears. Further, as Seleucus the mathematician lays down, she has seven phases. First, from being invisible she becomes crescent-shaped, then half moon, then gibbous and full; and in her wane again gibbous, and in like manner half moon and crescent-shaped. "On a seven-stringed lyre we shall sing new hymns," writes a poet of note, teaching us that the ancient lyre was seven-toned. The organs of the senses situated on our face are also seven--two eyes, two passages of hearing, two nostrils, and the seventh the mouth. And that the changes in the periods of life take place by sevens, the Elegies of Solon teach thus:-- "The child, while still an infant, in seven years, Produces and puts forth its fence of teeth; And when God seven years more completes, He shows of puberty's approach the signs; And in the third, the beard on growing cheek With down o'erspreads the bloom of changing skin; And in the fourth septenniad, at his best In strength, of manliness he shows the signs; And in the fifth, of marriage, now mature, And of posterity, the man bethinks; Nor does he yet desire vain works to see. The seventh and eighth septenniads see him now In mind and speech mature, till fifty years; And in the ninth he still has vigour left, But strength and body are for virtue great Less than of yore; when, seven years more, God brings To end, then not too soon may he submit to die." Again, in diseases the seventh day is that of the crisis; and the fourteenth, in which nature struggles against the causes of the diseases. And a myriad such instances are adduced by Hermippus of Berytus, in his book On the Number Seven, regarding it as holy. [3465] And the blessed David delivers clearly to those who know the mystic account of seven and eight, praising thus: "Our years were exercised like a spider. The days of our years in them are seventy years; but if in strength, eighty years. And that will be to reign." [3466] That, then, we may be taught that the world was originated, and not suppose that God made it in time, prophecy adds: "This is the book of the generation: also of the things in them, when they were created in the day that God made heaven and earth." [3467] For the expression "when they were created" intimates an indefinite and dateless production. But the expression "in the day that God made," that is, in and by which God made "all things," and "without which not even one thing was made," points out the activity exerted by the Son. As David says, "This is the day which the Lord hath made; let us be glad and rejoice in it;" [3468] that is, in consequence of the knowledge [3469] imparted by Him, let us celebrate the divine festival; for the Word that throws light on things hidden, and by whom each created thing came into life and being, is called day. And, in fine, the Decalogue, by the letter Iota, [3470] signifies the blessed name, presenting Jesus, who is the Word. The Fifth Commandment. Now the fifth in order is the command on the honour of father and mother. And it clearly announces God as Father and Lord. Wherefore also it calls those who know Him sons and gods. The Creator of the universe is their Lord and Father; and the mother is not, as some say, the essence from which we sprang, nor, as others teach, the Church, but the divine knowledge and wisdom, as Solomon says, when he terms wisdom "the mother of the just," and says that it is desirable for its own sake. And the knowledge of all, again, that is lovely and venerable, proceeds from God through the Son. The Sixth Commandment. Then follows the command about murder. Now murder is a sure destruction. He, then, that wishes to extirpate the true doctrine of God and of immortality, in order to introduce falsehood, alleging either that the universe is not under Providence, or that the world is uncreated, or affirming anything against true doctrine, is most pernicious. The Seventh Commandment. This is followed by the command respecting adultery. Now it is adultery, if one, abandoning the ecclesiastical and true knowledge, and the persuasion respecting God, accedes to false and incongruous opinion, either by deifying any created object, or by making an idol of anything that exists not, so as to overstep, or rather step from, knowledge. And to the Gnostic false opinion is foreign, as the true belongs to him, and is allied with him. Wherefore the noble apostle calls one of the kinds of fornication, idolatry, [3471] in following the prophet, who says: "[My people] hath committed fornication with stock and stone. They have said to the stock, Thou art my father; and to the stone, Thou hast begotten me." [3472] The Eighth Commandment. And after this is the command respecting theft. As, then, he that steals what is another's, doing great wrong, rightly incurs ills suitable to his deserts; so also does he, who arrogates to himself divine works by the art of the statuary or the painter, and pronounces himself to be the maker of animals and plants. Likewise those, too, who mimic the true philosophy are thieves. Whether one be a husbandman or the father of a child, he is an agent in depositing seeds. But it is God who, ministering the growth and perfection of all things, brings the things produced to what is in accordance with their nature. But the most, in common also with the philosophers, attribute growth and changes to the stars as the primary cause, robbing the Father of the universe, as far as in them lies, of His tireless might. The elements, however, and the stars--that is, the administrative powers--are ordained for the accomplishment of what is essential to the administration, and are influenced and moved by what is commanded to them, in the way in which the Word of the Lord leads, since it is the nature of the divine power to work all things secretly. He, accordingly, who alleges that he has conceived or made anything which pertains to creation, will suffer the punishment of his impious audacity. The Tenth Commandment. [3473] And the tenth is the command respecting all lusts. As, then, he who entertains unbecoming desires is called to account; in the same way he is not allowed to desire things false, or to suppose that, of created objects, those that are animate have power of themselves, and that inanimate things can at all save or hurt. And should one say that an antidote cannot heal or hemlock kill, he is unwittingly deceived. For none of these operates except one makes use of the plant and the drug; just as the axe does not without one to cut with it, or a saw without one sawing with it. And as they do not work by themselves, but have certain physical qualities which accomplish their proper work by the exertion of the artisan; so also, by the universal providence of God, through the medium of secondary causes, the operative power is propagated in succession to individual objects. __________________________________________________________________ [3446] i.e., the Commandments. [3447] For perfect wisdom, which is knowledge of things divine and human, which comprehends all that relates to the oversight of the flock of men, becomes, in reference to life, art (Instructor, book ii. chap. ii. [111]p. 244, supra). [3448] Gal. v. 17. [3449] The text reads entolais, which, however, Hervetus, Heinsius, and Sylburgius, all concur in changing to the accusative, as above. [3450] Gal. v. 17. [3451] Ex. xx. 2, 3. [3452] i.e., commandment. The Decalogue is in Hebrew called "the ten words." [3453] The text has tritos, but Sylburgius reads tetartos, the third being either omitted, or embraced in what is said of the second. The next mentioned is the fifth. [3454] i.e., Christ. [And the first day, or the Christian Sabbath.] [3455] [Barnabas, vol. i. chap. xv. p. 146, this series.] [3456] meseuthus, mesos and euthus, between the even ones, applied by the Pythagoreans to 6, a half-way between 2 and 10, the first and the last even numbers of the dinary scale. [3457] Luke xx. 35. [3458] i.e., with the three disciples. [3459] The numeral s = 6. This is said to be the Digamma in its original place in the alphabet, and afterwards used in mss. and old editions as a short form of st (Liddell and Scott's Lexicon). [3460] That is, Christ, who answers to the numeral six. [3461] Ps. xix. 1. [3462] Rev. xxi. 6. [3463] John i. 3. [3464] [By Rabbinical tradition. But see Calmet, Dict. Bib., p. 78.] [3465] [The honour put upon this number in the Holy Scriptures is obvious to all, and it seems to be wrought into nature by the author of Scripture. But see Dan. viii. 13, the original, and (Palmoni) Eng. margin.] [3466] Ps. xc. 9, 10. [3467] Gen. ii. 4. [3468] Ps. cxviii. 24. [3469] [1 Cor. v. 7.] [3470] The first letter of the name of Jesus, and used as the sign of ten. [3471] In close conjunction with idolatry, fornication is mentioned, Col. iii. 5, Gal. v. 20, 1 Pet. iv. 3. [3472] Jer. ii. 27, iii. 9. [3473] [The ninth is not altogether omitted, but is supposed to be included in the eighth. False testimony is theft of another's credit, or of another's truth. Migne, Strom., vi. 361. Elucidation X.] __________________________________________________________________ Chapter XVII.--Philosophy Conveys Only an Imperfect Knowledge of God. But, as appears, the philosophers of the Greeks, while naming God, do not know Him. But their philosophical speculations, according to Empedocles, "as passing over the tongue of the multitude, are poured out of mouths that know little of the whole." For as art changes the light of the sun into fire by passing it through a glass vessel full of water, so also philosophy, catching a spark from the divine Scripture, is visible in a few. Also, as all animals breathe the same air, some in one way, others in another, and to a different purpose; so also a considerable number of people occupy themselves with the truth, or rather with discourse concerning the truth. For they do not say aught respecting God, but expound Him by attributing their own affections to God. For they spend life in seeking the probable, not the true. But truth is not taught by imitation, but by instruction. For it is not that we may seem good [3474] that we believe in Christ, as it is not alone for the purpose of being seen, while in the sun, that we pass into the sun. But in the one case for the purpose of being warmed; and in the other, we are compelled to be Christians in order to be excellent and good. For the kingdom belongs pre-eminently to the violent, [3475] who, from investigation, and study, and discipline, reap this fruit, that they become kings. He, then, who imitates opinion shows also preconception. When then one, having got an inkling of the subject, kindles it within in his soul by desire and study, he sets everything in motion afterwards in order to know it. For that which one does not apprehend, neither does he desire it, nor does he embrace the advantage flowing from it. Subsequently, therefore, the Gnostic at last imitates the Lord, as far as allowed to men, having received a sort of quality akin to the Lord Himself, in order to assimilation to God. But those who are not proficient in knowledge cannot judge the truth by rule. It is not therefore possible to share in the gnostic contemplations, unless we empty ourselves of our previous notions. For the truth in regard to every object of intellect and of sense is thus simply universally declared. For instance, we may distinguish the truth of painting from that which is vulgar, and decorous music from licentious. There is, then, also a truth of philosophy as distinct from the other philosophies, and a true beauty as distinct from the spurious. It is not then the partial truths, of which truth is predicated, but the truth itself, that we are to investigate, not seeking to learn names. For what is to be investigated respecting God is not one thing, but ten thousand. There is a difference between declaring God, and declaring things about God. And to speak generally, in everything the accidents are to be distinguished from the essence. Suffice it for me to say, that the Lord of all is God; and I say the Lord of all absolutely, nothing being left by way of exception. Since, then, the forms of truth are two--the names and the things--some discourse of names, occupying themselves with the beauties of words: such are the philosophers among the Greeks. But we who are Barbarians have the things. Now it was not in vain that the Lord chose to make use of a mean form of body; so that no one praising the grace and admiring the beauty might turn his back on what was said, and attending to what ought to be abandoned, might be cut off from what is intellectual. We must therefore occupy ourselves not with the expression, but the meaning. To those, then, who are not gifted [3476] with the power of apprehension, and are not inclined to knowledge, the word is not entrusted; since also the ravens imitate human voices, having no understanding of the thing which they say. And intellectual apprehension depends on faith. Thus also Homer said:-- "Father of men and gods," [3477] -- knowing not who the Father is, or how He is Father. And as to him who has hands it is natural to grasp, and to him who has sound eyes to see the light; so it is the natural prerogative of him who has received faith to apprehend knowledge, if he desires, on "the foundation" laid, to work, and build up "gold, silver, precious stones." [3478] Accordingly he does not profess to wish to participate, but begins to do so. Nor does it belong to him to intend, but to be regal, and illuminated, and gnostic. Nor does it appertain to him to wish to grasp things in name, but in fact. For God, being good, on account of the principal part of the whole creation, seeing He wishes to save it, was induced to make the rest also; conferring on them at the beginning this first boon, that of existence. For that to be is far better than not to be, will be admitted by every one. Then, according to the capabilities of their nature, each one was and is made, advancing to that which is better. So there is no absurdity in philosophy having been given by Divine Providence as a preparatory discipline for the perfection which is by Christ; unless philosophy is ashamed at learning from Barbarian knowledge how to advance to truth. [3479] But if "the very hairs are numbered, and the most insignificant motions," how shall not philosophy be taken into account? For to Samson power was given in his hair, in order that he might perceive that the worthless arts that refer to the things in this life, which lie and remain on the ground after the departure of the soul, were not given without divine power. But it is said Providence, from above, from what is of prime importance, as from the head, reaches to all, "as the ointment," it is said, "which descends to Aaron's beard, and to the skirt of his garment" [3480] (that is, of the great High Priest, "by whom all things were made, and without whom not even one thing was made" [3481] ); not to the ornament of the body; for Philosophy is outside of the People, like raiment. [3482] The philosophers, therefore, who, trained to their own peculiar power of perception by the spirit of perception, when they investigate, not a part of philosophy, but philosophy absolutely, testify to the truth in a truth-loving and humble spirit; if in the case of good things said by those even who are of different sentiments they advance to understanding, through the divine administration, and the ineffable Goodness, which always, as far as possible, leads the nature of existences to that which is better. Then, by cultivating the acquaintance not of Greeks alone, but also of Barbarians, from the exercise common to their proper intelligence, they are conducted to Faith. And when they have embraced the foundation of truth, they receive in addition the power of advancing further to investigation. And thence they love to be learners, and aspiring after knowledge, haste to salvation. Thus Scripture says, that "the spirit of perception" was given to the artificers from God. [3483] And this is nothing else than Understanding, a faculty of the soul, capable of studying existences,--of distinguishing and comparing what succeeds as like and unlike,--of enjoining and forbidding, and of conjecturing the future. And it extends not to the arts alone, but even to philosophy itself. Why, then, is the serpent called wise? Because even in its wiles there may be found a connection, and distinction, and combination, and conjecturing of the future. And so very many crimes are concealed; because the wicked arrange for themselves so as by all means to escape punishment. And Wisdom being manifold, pervading the whole world, and all human affairs, varies its appellation in each case. When it applies itself to first causes, it is called Understanding (noesis). When, however, it confirms this by demonstrative reasoning, it is termed Knowledge, and Wisdom, and Science. When it is occupied in what pertains to piety, and receives without speculation the primal Word [3484] in consequence of the maintenance of the operation in it, it is called Faith. In the sphere of things of sense, establishing that which appears as being truest, it is Right Opinion. In operations, again, performed by skill of hand, it is Art. But when, on the other hand, without the study of primary causes, by the observation of similarities, and by transposition, it makes any attempt or combination, it is called Experiment. But belonging to it, and supreme and essential, is the Holy Spirit, which above all he who, in consequence of [divine] guidance, has believed, receives after strong faith. Philosophy, then, partaking of a more exquisite perception, as has been shown from the above statements, participates in Wisdom. Logical discussion, then, of intellectual subjects, with selection and assent, is called Dialectics; which establishes, by demonstration, allegations respecting truth, and demolishes the doubts brought forward. Those, then, who assert that philosophy did not come hither from God, all but say that God does not know each particular thing, and that He is not the cause of all good things; if, indeed, each of these belongs to the class of individual things. But nothing that exists could have subsisted at all, had God not willed. And if He willed, then philosophy is from God, He having willed it to be such as it is, for the sake of those who not otherwise than by its means would abstain from what is evil. For God knows all things--not those only which exist, but those also which shall be--and how each thing shall be. And foreseeing the particular movements, "He surveys all things, and hears all things," seeing the soul naked within; and possesses from eternity the idea of each thing individually. And what applies to theatres, and to the parts of each object, in looking at, looking round, and taking in the whole in one view, applies also to God. For in one glance He views all things together, and each thing by itself; but not all things, by way of primary intent. Now, then, many things in life take their rise in some exercise of human reason, having received the kindling spark from God. For instance, health by medicine, and soundness of body through gymnastics, and wealth by trade, have their origin and existence in consequence of Divine Providence indeed, but in consequence, too, of human co-operation. Understanding also is from God. But God's will is especially obeyed by the free-will of good men. Since many advantages are common to good and bad men: yet they are nevertheless advantageous only to men of goodness and probity, for whose sake God created them. For it was for the use of good men that the influence which is in God's gifts was originated. Besides, the thoughts of virtuous men are produced through the inspiration [3485] of God; the soul being disposed in the way it is, and the divine will being conveyed to human souls, particular divine ministers contributing to such services. For regiments of angels are distributed over the nations and cities. [3486] And, perchance, some are assigned to individuals. [3487] The Shepherd, then, cares for each of his sheep; and his closest inspection is given to those who are excellent in their natures, and are capable of being most useful. Such are those fit to lead and teach, in whom the action of Providence is conspicuously seen; whenever either by instruction, or government, or administration, God wishes to benefit. But He wishes at all times. Wherefore He moves those who are adapted to useful exertion in the things which pertain to virtue, and peace, and beneficence. But all that is characterized by virtue proceeds from virtue, and leads back to virtue. And it is given either in order that men may become good, or that those who are so may make use of their natural advantages. For it co-operates both in what is general and what is particular. How absurd, then, is it, to those who attribute disorder and wickedness to the devil, to make him the bestower of philosophy, a virtuous thing! For he is thus all but made more benignant to the Greeks, in respect of making men good, than the divine providence and mind. Again, I reckon it is the part of law and of right reason to assign to each one what is appropriate to him, and belongs to him, and falls to him. For as the lyre is only for the harper, and the flute for the flute-player; so good things are the possessions of good men. As the nature of the beneficent is to do good, as it is of the fire to warm, and the light to give light, and a good man will not do evil, or light produce darkness, or fire cold; so, again, vice cannot do aught virtuous. For its activity is to do evil, as that of darkness to dim the eyes. Philosophy is not, then, the product of vice, since it makes men virtuous; it follows, then, that it is the work of God, whose work it is solely to do good. And all things given by God are given and received well. Further, if the practice of philosophy does not belong to the wicked, but was accorded to the best of the Greeks, it is clear also from what source it was bestowed--manifestly from Providence, which assigns to each what is befitting in accordance with his deserts." [3488] Rightly, then, to the Jews belonged the Law, and to the Greeks Philosophy, until the Advent; and after that came the universal calling to be a peculiar people of righteousness, through the teaching which flows from faith, brought together by one Lord, the only God of both Greeks and Barbarians, or rather of the whole race of men. We have often called by the name philosophy that portion of truth attained through philosophy, although but partial. [3489] Now, too what is good in the arts as arts, [3490] have their beginning from God. For as the doing of anything artistically is embraced in the rules of art, so also acting sagaciously is classed under the head of sagacity (phronesis). Now sagacity is virtue, and it is its function to know other things, but much more especially what belongs to itself. And Wisdom (Sophia) being power, is nothing but the knowledge of good things, divine and human. But "the earth is God's, and the fulness thereof," [3491] says the Scripture, teaching that good things come from God to men; it being through divine power and might that the distribution of them comes to the help of man. Now the modes of all help and communication from one to another are three. One is, by attending to another, as the master of gymnastics, in training the boy. The second is, by assimilation, as in the case of one who exhorts another to benevolence by practising it before. The one co-operates with the learner, and the other benefits him who receives. The third mode is that by command, when the gymnastic master, no longer training the learner, nor showing in his own person the exercise for the boy to imitate, prescribes the exercise by name to him, as already proficient in it. The Gnostic, accordingly, having received from God the power to be of service, benefits some by disciplining them, by bestowing attention on them; others, by exhorting them, by assimilation; and others, by training and teaching them, by command. And certainly he himself is equally benefited by the Lord. Thus, then, the benefit that comes from God to men becomes known--angels at the same time lending encouragement. [3492] For by angels, whether seen or not, the divine power bestows good things. Such was the mode adopted in the advent of the Lord. And sometimes also the power "breathes" in men's thoughts and reasonings, and "puts in" their hearts "strength" and a keener perception, and furnishes "prowess" and "boldness of alacrity" [3493] both for researches and deeds. But exposed for imitation and assimilation are truly admirable and holy examples of virtue in the actions put on record. Further, the department of action is most conspicuous both in the testaments of the Lord, and in the laws in force among the Greeks, and also in the precepts of philosophy. And to speak comprehensively, all benefit appertaining to life, in its highest reason, proceeding from the Sovereign God, the Father who is over all, is consummated by the Son, who also on this account "is the Saviour of all men," says the apostle, "but especially of those who believe." [3494] But in respect of its immediate reason, it is from those next to each, in accordance with the command and injunction of Him who is nearest the First Cause, that is, the Lord. __________________________________________________________________ [3474] agathoi heis are supplied here to complete. [3475] [Matt. xi. 4.] [3476] ouk hantileptikois is substituted here for oun antileptois of the text. [3477] Iliad, i. 544. [3478] 1 Cor. iii. 12. [3479] [See p. 303, supra, this volume.] [3480] Ps. cxxxiii. 2. [3481] John i. 3. [3482] i.e., the body is the Jewish people, and philosophy is something external to it, like the garment. [3483] Ex. xxviii. 3. [3484] Christ. [3485] Christ. [3486] Christ. [3487] Lowth proposes to read kata tous epi merous instead of kai ton, etc.; and Montfaucon, instead of eniois anois for anthropois. But the sense is, in any case, as given above. [3488] [Here I venture to commend, as worthy of note, the speculations of Edward King, on Matt. xxv. 32. Morsels of Criticism, vol. i. p. 333. Ed. London, 1788.] [3489] [Cap. xviii., infra.] [3490] For hos en technais it is proposed to read os an ai technai. [3491] Ps. xxiv. 1; 1 Cor. x. 26. [3492] [See supra, this chapter; and, infra, book vii. cap. i.] [3493] "Blue-eyed Athene inspired him with prowess."--Iliad, x. 482. "And put excessive boldness in his breast."--Iliad, xvii. 570. "To Diomeded son of Tydeus Pallas Athene gave strength and boldness."--Iliad, v. 1, 2. [3494] 1 Tim. iv. 10. __________________________________________________________________ Chapter XVIII.--The Use of Philosophy to the Gnostic. Greek philosophy the recreation of the Gnostic. Now our Gnostic always occupies himself with the things of highest importance. But if at any time he has leisure and time for relaxation from what is of prime consequence, he applies himself to Hellenic philosophy in preference to other recreation, feasting on it as a kind of dessert at supper. [3495] Not that he neglects what is superior; but that he takes this in addition, as long as proper, for the reasons I mentioned above. But those who give their mind to the unnecessary and superfluous points of philosophy, and addict themselves to wrangling sophisms alone, abandon what is necessary and most essential, pursuing plainly the shadows of words. It is well indeed to know all. But the man whose soul is destitute of the ability to reach to acquaintance with many subjects of study, will select the principal and better subjects alone. For real science (episteme, which we affirm the Gnostic alone possesses) is a sure comprehension (katalepsis), leading up through true and sure reasons to the knowledge (gnosis) of the cause. And he, who is acquainted with what is true respecting any one subject, becomes of course acquainted with what is false respecting it. Philosophy necessary. For truly it appears to me to be a proper point for discussion, Whether we ought to philosophize: for its terms are consistent. But if we are not to philosophize, what then? (For no one can condemn a thing without first knowing it): the consequence, even in that case, is that we must philosophize. [3496] First of all, idols are to be rejected. Such, then, being the case, the Greeks ought by the Law and the Prophets to learn to worship one God only, the only Sovereign; then to be taught by the apostle, "but to us an idol is nothing in the world," [3497] since nothing among created things can be a likeness of God; and further, to be taught that none of those images which they worship can be similitudes: for the race of souls is not in form such as the Greeks fashion their idols. For souls are invisible; not only those that are rational, but those also of the other animals. And their bodies never become parts of the souls themselves, but organs--partly as seats, partly as vehicles--and in other cases possessions in various ways. But it is not possible to copy accurately even the likenesses of the organs; since, were it so, one might model the sun, as it is seen, and take the likeness of the rainbow in colours. After abandoning idols, then, they will hear the Scripture, "Unless your righteousness exceed the righteousness of the scribes and Pharisees" [3498] (who justified themselves in the way of abstinence from what was evil),--so as, along with such perfection as they evinced, and "the loving of your neighbour," to be able also to do good, you shall not "be kingly." [3499] For intensification of the righteousness which is according to the law shows the Gnostic. So one who is placed in the head, which is that which rules its own body--and who advances to the summit of faith, which is the knowledge (gnosis) itself, for which all the organs of perception exist--will likewise obtain the highest inheritance. The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: "But having hope, when your faith is increased, that we shall be magnified in you according to our rule abundantly, to preach the Gospel beyond you." [3500] He does not mean the extension of his preaching locally: for he says also that in Achaia faith abounded; and it is related also in the Acts of the Apostles that he preached the word in Athens. [3501] But he teaches that knowledge (gnosis), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord's teaching and the rule of the Church. [3502] Wherefore also he proceeds to add, "And if I am rude in speech, yet I am not in knowledge." [3503] Whence is the knowledge of truth? But let those who vaunt on account of having apprehended the truth tell us from whom they boast of having heard it. They will not say from God, but will admit that it was from men. And if so, it is either from themselves that they have learned it lately, as some of them arrogantly boast, or from others like them. But human teachers, speaking of God, are not reliable, as men. For he that is man cannot speak worthily the truth concerning God: the feeble and mortal [cannot speak worthily] of the Unoriginated and Incorruptible--the work, of the Workman. Then he who is incapable of speaking what is true respecting himself, is he not much less reliable in what concerns God? For just as far as man is inferior to God in power, so much feebler is man's speech than Him; although he do not declare God, but only speak about God and the divine word. For human speech is by nature feeble, and incapable of uttering God. I do not say His name. For to name it is common, not to philosophers only, but also to poets. Nor [do I say] His essence; for this is impossible, but the power and the works of God. Those even who claim God as their teacher, with difficulty attain to a conception of God, grace aiding them to the attainment of their modicum of knowledge; accustomed as they are to contemplate the will [of God] by the will, and the Holy Spirit by the Holy Spirit. "For the Spirit searches the deep things of God. But the natural man receiveth not the things of the Spirit." [3504] The only wisdom, therefore, is the God-taught wisdom we possess; on which depend all the sources of wisdom, which make conjectures at the truth. Intimations of the Teacher's advent Assuredly of the coming of the Lord, who has taught us, to men, there were a myriad indicators, heralds, preparers, precursors, from the beginning, from the foundation of the world, intimating beforehand by deeds and words, prophesying that He would come, and where, and how, what should be the signs. From afar certainly Law and Prophecy kept Him in view beforehand. And then the precursor pointed Him out as present. After whom the heralds point out by their teaching the virtue of His manifestation. Universal diffusion of the Gospel a contrast to philosophy. The philosophers, however, chose to [teach philosophy] to the Greeks alone, [3505] and not even to all of them; but Socrates to Plato, and Plato to Xenocrates, Aristotle to Theophrastus, and Zeno to Cleanthes, who persuaded their own followers alone. But the word of our Teacher remained not in Judea alone, as philosophy did in Greece; but was diffused over the whole world, over every nation, and village, and town, bringing already over to the truth whole houses, and each individual of those who heard it by him himself, and not a few of the philosophers themselves. And if any one ruler whatever prohibit the Greek philosophy, it vanishes forthwith. [3506] But our doctrine on its very first proclamation was prohibited by kings and tyrants together, as well as particular rulers and governors, with all their mercenaries, and in addition by innumerable men, warring against us, and endeavouring as far as they could to exterminate it. But it flourishes the more. For it dies not, as human doctrine dies, nor fades as a fragile gift. For no gift of God is fragile. But it remains unchecked, though prophesied as destined to be persecuted to the end. Thus Plato writes of poetry: "A poet is a light and a sacred thing, and cannot write poetry till he be inspired and lose his senses." And Democritus similarly: "Whatever things a poet writes with divine afflatus, and with a sacred spirit, are very beautiful." And we know what sort of things poets say. And shall no one be amazed at the prophets of God Almighty becoming the organs of the divine voice? Having then moulded, as it were, a statue of the Gnostic, we have now shown who he is; indicating in outline, as it were, both the greatness and beauty of his character. What he is as to the study of physical phenomena shall be shown afterwards, when we begin to treat of the creation of the world. __________________________________________________________________ [3495] [The proportion to be observed between the study of what is secular and that of the Scriptures, according to Clement.] [3496] The author's meaning is, that it is only by a process of philosophical reasoning that you can decide whether philosophy is possible, valid, or useful. You must philosophize in order to decide whether you ought or ought not to philosophize. [3497] 1 Cor. viii. 4. [3498] Matt. v. 20; Jas. ii. 8. [3499] basilikoi, Jas. ii. 8 (royal law). [3500] 2 Cor. x. 15, 16. [3501] Acts xvii. [3502] [Canon-law referred to as already recognised. And see 2 Cor. x. 13-15 (Greek), as to a certain ecclesiastical rule or canon observed by the apostles. It may refer, primarily, to (Gal. ii. 9) limitations of apostolic work and jurisdiction. See Bunsen, iii. 217.] [3503] 2 Cor. xi. 6. [3504] 1 Cor. ii. 10, 14. [3505] Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, hoi philosophoi tois Hellesi. [3506] [The imperishable nature of the Gospel, forcibly contrasted with the evanescence of philosophy.] __________________________________________________________________ __________________________________________________________________ Elucidations. I. (Gentlemen of the Jury, cap. ii. [112]p. 485.) This strange rendering of o andres dikastai (which we were taught to translate O judices, in our school-days) occurs three times on this page, and I felt bound to retain it. But why import such an anachronism into the author's work, and the forensic eloquence of the Athenians? Better do violence to idiom, like our English Bible ("men and brethren"), and say, O men and judges. Why not judges? See Sharon Turner (Anglo-Saxons, i. p. 476) and Freeman (Norman Conquest, v. p. 451). II. (Aristobulus, cap. iii. p. 487, [113]note 7.) In addition to the note in loc., it may be well to mention the Stromata (book i. cap. xv. p. 316), as another place where this name occurs. The learned Calmet (Works, tom. ix. p. 121), in his Dict. Critic., has a valuable statement as to the difficulties connected with this name and the probability that there were two so called, who have been confused in the citations and references of authors. III. (Egyptians, cap. iv. [114]p. 488.) The paradoxical genius of Warburton ought not to dissuade us from enjoying the amusement and instruction to be found in his Divine Legation. In many respects he reminds me of this great Alexandrian Father, and they are worthy of being studied together. Let me instance, in connection with this subject, the second book, e. g. p. 151, on Metempsychosis (Hurd's Edition, vol. ii. 1811). IV. (Egyptian Women, book vi. cap. iv. [115]p. 488.) "Last, about women," says our author; and one would infer least. But Rawlinson (Herod., vol. ii. p. 47, ed. New York) has a long and learned note on this subject. "Queens made offerings with the kings, and the monuments show that an order of women were employed in the service of the gods." ... Then he says, "A sort of monastic institution seems to have originated in Egypt at an early time, and to have been imitated afterwards, when the real conventual system was set on foot by the Christians, in the same country." This may be worthy of being borne in mind, when we come to the coenobitic life of the Thebaid, which lies, indeed, beyond the limits of our ante-Nicene researches. But persecution had already driven Christians to the desert; and the ascetic type of piety, with which the age and its necessities imprinted the souls of many devout women, may have led them at a very early period to the "imitation" of which Rawlinson speaks. The "widows" recognised by the ante-Nicene canons, would naturally become the founders of "widows' houses," such as are to be seen among the pious Moravians in our times. (See Bunsen, Hippol., iii. p. 81.) V. (Philosophy, cap. vii. [116]p. 493.) In justice to Clement's eulogies of philosophy, we must constantly bear in mind his reiterated definitions. We have here a very important outline of his Christian Eclecticism, which, so far from clashing with St. Paul's scornful references to Gentile wisdom, seems to me in absolute correspondence with his reference to "science falsely so called" (1 Tim. vi. 20). So, when the apostle identifies philosophy with "the rudiments of the world," he adds, "and not after Christ." Now, Clement's eclectic system yokes all true philosophy to the chariot-wheels of the Messiah, as in this instance; making all true science hinge upon "the knowledge of the Son of God." How these chapters shine in contrast even with Plato. VI. (Numbers, cap. xi. [117]p. 499.) The marvellous system of numbers which runs through all revelation, and which gives us the name Palmoni (English margin) in a remarkable passage of Dan. viii. 13, has lately excited fresh interest among the learned in England and America. Doubtless the language of St. John (Rev. xiii. 18), "Here is wisdom," etc., influenced the early Church in what seems to us purely fanciful conjectures and combinations like these. Two unpretending little books have lately struck me as quite in the spirit of the Ante-Nicene Fathers: The Number Counted, and the Name Counted, by J. A. Upjohn (Appleton, Wis., 1883). VII. (The Gnostic, cap. xi. [118]p. 501.) The Gnostic "conjectures things future," i.e., by the Scriptures. "He shall show you things to come," said the Divine Master, speaking of the Blessed Comforter. To what extent did these ancients, in their esoteric conjectures, anticipate the conversion of the empire, and the evils that were to follow? This they could not publish; but the inquiry deserves thought, and there are dues for inquirers. VIII. (Ultimate Issues, cap. xiii. [119]p. 504.) With reference to the choice of Judas to be an apostle, and like mysteries, this seems to me a bit of calm philosophy, worthy of the childlike faith of the early Christians. I confess great obligations to a neglected American author, with reference to such discussions (see Bledsoe, Theodicy, New York, 1854). IX. (Enigmas, cap. xv. [120]p. 510.) We are often troubled by this Oriental tendency to teach by myth and mysteries; but the text here quoted from the Proverbs, goes far to show that it is rooted in human nature, and that God himself has condescended to adopt it. Like every gift of God, it is subject to almost inevitable corruption and abuse. X. (Omissions, cap. xvi. [121]p. 515.) The omissions in Clement's Decalogue are worthy of remark, and I can only account for them by supposing a defective text. Kaye might have said more on the subject; but he suggests this as the solution of the difficulty, when he says (p. 201), "As the text now stands, Clement interprets only eight out of the ten." P.S.--I have foreborne to say anything on "the descent into hell," in my annotations (on cap. vi.), for obvious reasons of propriety; but, for an entire system of references to the whole subject, I name Ezra Abbot's Catalogue, appended to Alger's History, etc. (Philadelphia, 1864.) __________________________________________________________________ __________________________________________________________________ The Stromata, or Miscellanies. Book VII. __________________________________________________________________ __________________________________________________________________ Chapter I.--The Gnostic a True Worshipper of God, and Unjustly Calumniated by Unbelievers as an Atheist. It is now time to show the Greeks that the Gnostic alone is truly pious; so that the philosophers, learning of what description the true Christian is, may condemn their own stupidity in rashly and inconsiderately persecuting the [Christian] name, and without reason calling those impious who know the true God. And clearer arguments must be employed, I reckon, with the philosophers, so that they may be able, from the exercise they have already had through their own training, to understand, although they have not yet shown themselves worthy to partake of the power of believing. The prophetic sayings we shall not at present advert to, as we are to avail ourselves of the Scriptures subsequently at the proper places. But we shall point out summarily the points indicated by them, in our delineation of Christianity, so that by taking the Scriptures at once (especially as they do not yet comprehend their utterances), we may not interrupt the continuity of the discourse. But after pointing out the things indicated, proofs shall be shown in abundance to those who have believed. But if the assertions made by us appear to certain of the multitude to be different from the Scriptures of the Lord, let it be known that it is from that source that they have breath and life; and taking their rise from them, they profess to adduce the sense only, not the words. For further treatment, not being seasonable, will rightly appear superfluous. Thus, not to look at what is urgent would be excessively indolent and defective; and "blessed, in truth, are they who, investigating the testimonies of the Lord, shall seek Him with their whole heart." [3507] And the law and the prophets witness of the Lord. It is, then, our purpose to prove that the Gnostic alone is holy and pious, and worships the true God in a manner worthy of Him; and that worship meet for God is followed by loving and being loved by God. He accordingly judges all excellence to be honourable according to its worth; and judges that among the objects perceived by our senses, we are to esteem rulers, and parents, and every one advanced in years; and among subjects of instruction, the most ancient philosophy and primeval prophecy; and among intellectual ideas, what is oldest in origin, the timeless and unoriginated First Principle, and Beginning of existences--the Son--from whom we are to learn the remoter Cause, the Father, of the universe, the most ancient and the most beneficent of all; not capable of expression by the voice, but to be reverenced with reverence, and silence, and holy wonder, and supremely venerated; declared by the Lord, as far as those who learned were capable of comprehending, and understood by those chosen by the Lord to acknowledge; "whose senses," says the apostle, "were exercised." [3508] The service of God, then, in the case of the Gnostic, is his soul's continual study [3509] and occupation, bestowed on the Deity in ceaseless love. For of the service bestowed on men, one kind is that whose aim is improvement, the other ministerial. The improvement of the body is the object of the medical art, of the soul of philosophy. Ministerial service is rendered to parents by children, to rulers by subjects. Similarly, also, in the Church, the elders attend to the department which has improvement for its object; and the deacons to the ministerial. In both these ministries the angels [3510] serve God, in the management of earthly affairs; and the Gnostic himself ministers to God, and exhibits to men the scheme of improvement, in the way in which he has been appointed to discipline men for their amendment. For he is alone pious that serves God rightly and unblameably in human affairs. For as that treatment of plants is best through which their fruits are produced and gathered in, through knowledge and skill in husbandry, affording men the benefit accruing from them; so the piety of the Gnostic, taking to itself the fruits of the men who by his means have believed, when not a few attain to knowledge and are saved by it, achieves by his skill the best harvest. And as Godliness (theoprepeia) is the habit which preserves what is becoming to God, the godly man is the only lover of God, and such will he be who knows what is becoming, both in respect of knowledge and of the life which must be lived by him, who is destined to be divine (theo), and is already being assimilated to God. So then he is in the first place a lover of God. For as he who honours his father is a lover of his father, so he who honours God is a lover of God. Thus also it appears to me that there are three effects of gnostic power: the knowledge of things; second, the performance of whatever the Word suggests; and the third, the capability of delivering, in a way suitable to God, the secrets veiled in the truth. He, then, who is persuaded that God is omnipotent, and has learned the divine mysteries from His only-begotten Son, how can he be an atheist (athpeos)? For he is an atheist who thinks that God does not exist. And he is superstitious who dreads the demons; who deifies all things, both wood and stone; and reduces to bondage spirit, and man who possesses the life of reason. [3511] __________________________________________________________________ [3507] Ps. cxix. 2. [3508] Heb. v. 14. [3509] Or, as rendered by the Latin translator, "continual care for his soul and occupation, bestowed on the Deity," etc. [3510] [Book vi. cap. 13, supra.] [3511] Potter's text has katadedoulomenon--which Lowth changes into katadedoulomenos, nominative; and this has been adopted in the translation. The thought is the same as in Exhortation to the Heathen [cap. ii. p. 177, supra.] __________________________________________________________________ Chapter II.--The Son the Ruler and Saviour of All. To know [3512] God is, then, the first step of faith; then, through confidence in the teaching of the Saviour, to consider the doing of wrong in any way as not suitable to the knowledge of God. So the best thing on earth is the most pious man; and the best thing in heaven, the nearer in place and purer, is an angel, the partaker of the eternal and blessed life. But the nature of the Son, which is nearest to Him who is alone the Almighty One, is the most perfect, and most holy, and most potent, and most princely, and most kingly, and most beneficent. This is the highest excellence, which orders all things in accordance with the Father's will, and holds the helm of the universe in the best way, with unwearied and tireless power, working all things in which it operates, keeping in view its hidden designs. For from His own point of view the Son of God is never displaced; not being divided, not severed, not passing from place to place; being always everywhere, and being contained nowhere; complete mind, the complete paternal light; all eyes, seeing all things, hearing all things, knowing all things, by His power scrutinizing the powers. To Him is placed in subjection all the host of angels and gods; He, the paternal Word, exhibiting [3513] a the holy administration for Him who put [all] in subjection to Him. Wherefore also all men are His; some through knowledge, and others not yet so; and some as friends, some as faithful servants, some as servants merely. This is the Teacher, who trains the Gnostic by mysteries, and the believer by good hopes, and the hard of heart by corrective discipline through sensible operation. Thence His providence is in private, in public, and everywhere. And that He whom we call Saviour and Lord is the Son of God, the prophetic Scriptures explicitly prove. So the Lord of all, of Greeks and of Barbarians, persuades those who are willing. For He does not compel him [3514] who (through choosing and fulfilling, from Him, what pertains to laying hold of it the hope) is able to receive salvation from Him. It is He who also gave philosophy to the Greeks by means of the inferior angels. For by an ancient and divine order the angels are distributed among the nations. [3515] But the glory of those who believe is "the Lord's portion." For either the Lord does not care for all men; and this is the case either because He is unable (which is not to be thought, for it would be a proof of weakness), or because He is unwilling, which is not the attribute of a good being. And He who for our sakes assumed flesh capable of suffering, is far from being luxuriously indolent. Or He does care for all, which is befitting for Him who has become Lord of all. For He is Saviour; not [the Saviour] of some, and of others not. But in proportion to the adaptation possessed by each, He has dispensed His beneficence both to Greeks and Barbarians, even to those of them that were predestinated, and in due time called, the faithful and elect. Nor can He who called all equally, and assigned special honours to those who have believed in a specially excellent way, ever envy any. Nor can He who is the Lord of all, and serves above all the will of the good and almighty Father, ever be hindered by another. But neither does envy touch the Lord, who without beginning was impassible; nor are the things of men such as to be envied by the Lord. But it is another, he whom passion hath touched, who envies. And it cannot be said that it is from ignorance that the Lord is not willing to save humanity, because He knows not how each one is to be cared for. For ignorance applies not to the God who, before the foundation of the world, was the counsellor of the Father. For He was the Wisdom "in which" the Sovereign God "delighted." [3516] For the Son is the power of God, as being the Father's most ancient Word before the production of all things, and His Wisdom. He is then properly called the Teacher of the beings formed by Him. Nor does He ever abandon care for men, by being drawn aside from pleasure, who, having assumed flesh, which by nature is susceptible of suffering, trained it to the condition of impassibility. And how is He Saviour and Lord, if not the Saviour and Lord of all? But He is the Saviour of those who have believed, because of their wishing to know; and the Lord of those who have not believed, till, being enabled to confess him, they obtain the peculiar and appropriate boon which comes by Him. Now the energy of the Lord has a reference to the Almighty; and the Son is, so to speak, an energy of the Father. Therefore, a hater of man, the Saviour can never be; who, for His exceeding love to human flesh, despising not its susceptibility to suffering, but investing Himself with it, came for the common salvation of men; for the faith of those who have chosen it, is common. Nay more, He will never neglect His own work, because man alone of all the other living creatures was in his creation endowed with a conception of God. Nor can there be any other better and more suitable government for men than that which is appointed by God. It is then always proper for the one who is superior by nature to be over the inferior, and for him who is capable of managing aught well to have the management of it assigned to him. Now that which truly rules and presides is the Divine Word and His providence, which inspects all things, and despises the care of nothing belonging to it. Those, then, who choose to belong to Him, are those who are perfected through faith. He, the Son, is, by the will of the Almighty Father, the cause of all good things, being the first efficient cause of motion--a power incapable of being apprehended by sensation. For what He was, was not seen by those who, through the weakness of the flesh, were incapable of taking in [the reality]. But, having assumed sensitive flesh, He came to show man what was possible through obedience to the commandments. Being, then, the Father's power, He easily prevails in what He wishes, leaving not even the minutest point of His administration unattended to. For otherwise the whole would not have been well executed by Him. But, as I think, characteristic of the highest power is the accurate scrutiny of all the parts, reaching even to the minutest, terminating in the first Administrator of the universe, who by the will of the Father directs the salvation of all; some overlooking, who are set under others, who are set over them, till you come to the great High Priest. For on one original first Principle, which acts according to the [Father's] will, the first and the second and the third depend. Then at the highest extremity of the visible world is the blessed band of angels; [3517] and down to ourselves there are ranged, some under others, those who, from One and by One, both are saved and save. As, then, the minutest particle of steel is moved by the spirit of the Heraclean stone, [3518] when diffused [3519] over many steel rings; so also, attracted by the Holy Spirit, the virtuous are added by affinity to the first abode, and the others in succession down to the last. But those who are bad from infirmity, having fallen from vicious insatiableness into a depraved state, neither controlling nor controlled, rush round and round, whirled about by the passions, and fall down to the ground. For this was the law from the first, that virtue should be the object of voluntary choice. Wherefore also the commandments, according to the Law, and before the Law, not given to the upright (for the law is not appointed for a righteous man [3520] ), ordained that he should receive eternal life and the blessed prize, who chose them. But, on the other hand, they allowed him who had been delighted with vice to consort with the objects of his choice; and, on the other hand, that the soul, which is ever improving in the acquisition [3521] of virtue and the increase of righteousness, should obtain a better place in the universe, as tending in each step of advancement towards the habit of impassibility, till "it come to a perfect man," [3522] to the excellence at once of knowledge and of inheritance. These salutary revolutions, in accordance with the order of change, are distinguished both by times, and places, and honours, and cognitions, and heritages, and ministries, according to the particular order of each change, up to the transcendent and continual contemplation of the Lord in eternity. Now that which is lovable leads, to the contemplation of itself, each one who, from love of knowledge, applies himself entirely to contemplation. Wherefore also the Lord, drawing the commandments, both the first which He gave, and the second, from one fountain, neither allowed those who were before the law to be without law, nor permitted those who were unacquainted with the principles of the Barbarian philosophy to be without restraint. For, having furnished the one with the commandments, and the other with philosophy, He shut up unbelief to the Advent. Whence [3523] every one who believes not is without excuse. For by a different process of advancement, both Greek and Barbarian, He leads to the perfection which is by faith. [3524] And if any one of the Greeks, passing over the preliminary training of the Hellenic philosophy, proceeds directly to the true teaching, he distances others, though an unlettered man, by choosing [3525] the compendious process of salvation by faith to perfection. Everything, then, which did not hinder a man's choice from being free, He made and rendered auxiliary to virtue, in order that there might be revealed somehow or other, even to those capable of seeing but dimly, the one only almighty, good God--from eternity to eternity saving by His Son. And, on the other hand, He is in no respect whatever the cause of evil. For all things are arranged with a view to the salvation of the universe by the Lord of the universe, both generally and particularly. It is then the function of the righteousness of salvation to improve everything as far as practicable. For even minor matters are arranged with a view to the salvation of that which is better, and for an abode suitable for people's character. Now everything that is virtuous changes for the better; having as the proper [3526] cause of change the free choice of knowledge, which the soul has in its own power. But necessary corrections, through the goodness of the great overseeing Judge, both by the attendant angels, and by various acts of anticipative judgment, and by the perfect judgment, compel egregious sinners to repent. __________________________________________________________________ [3512] The sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of energei, or something similar, to govern pepoithesin, confidence. [3513] Anadedeigmeno. Instead of this, anadedegmeno, " having received," has been suggested by Sylburgius. [3514] By omitting "him" (ton), as Sylburgius does, the translation would run this: "for He compels no one to receive salvation from Him, because he is able to choose and fulfil from himself what pertains to the laying hold of the hope." [3515] Deut. xxxii. 8, 9, Septuagint, quoted already more than once. [3516] Prov. viii. 30. [3517] [So called from Heraclea in Lydia.] [3518] The magnet. [So called from the Lydian Magnesia.] [3519] Lowth here reads ekteinomeno, agreeing with pneumati, instead of ekteinomene, as in the Oxford text. [3520] 1 Tim. i. 9. [3521] Instead of epigesin, the corrupt reading of the text, epiktesin (as above), epidosin, and ep' exegesin have been proposed. [3522] Eph. iv. 13. [3523] The text has hote but the sense seems to require, as Sylburgius suggests, hothen or hoste. [3524] [The salvability of the heathen through Christ, is everywhere conspicuous in our author's system; but there is a solemn dignity in the concluding paragraphs of this chapter, which deserves reflection. It would not be becoming for me to express my own views upon the subject here, but it is one assuming fresh importance in our day.] [3525] Instead of helomenos, Sylburgius proposes halamenos, making a leap by faith to perfection. [3526] The reading varies here. For oikeseis of the text, Heinsius and the Latin translator adopt oikeian, which, on the whole, seems preferable to oikesin or hekouses. __________________________________________________________________ Chapter III.--The Gnostic Aims at the Nearest Likeness Possible to God and His Son. Now I pass over other things in silence, glorifying the Lord. But I affirm that gnostic souls, that surpass in the grandeur of contemplation the mode of life of each of the holy ranks, among whom the blessed abodes of the gods are allotted by distribution, reckoned holy among the holy, transferred entire from among the entire, reaching places better than the better places, embracing the divine vision not in mirrors or by means of mirrors, but in the transcendently clear and absolutely pure insatiable vision which is the privilege of intensely loving souls, holding festival through endless ages, remain honoured with the indentity of all excellence. Such is the vision attainable by "the pure in heart." [3527] This is the function of the Gnostic, who has been perfected, to have converse with God through the great High Priest, being made like the Lord, up to the measure of his capacity, in the whole service of God, which tends to the salvation of men, through care of the beneficence which has us for its object; and on the other side through worship, through teaching and through beneficence in deeds. The Gnostic even forms and creates himself; and besides also, he, like to God, adorns those who hear him; assimilating as far as possible the moderation which, arising from practice, tends to impassibility, to Him who by nature possesses impassibility; and especially having uninterrupted converse and fellowship with the Lord. Mildness, I think, and philanthropy, and eminent piety, are the rules of gnostic assimilation. I affirm that these virtues "are a sacrifice acceptable in the sight of God;" [3528] Scripture alleging that "the humble heart with right knowledge is the holocaust of God;" [3529] each man who is admitted to holiness being illuminated in order to indissoluble union. For "to bring themselves into captivity," and to slay themselves, putting to death "the old man, who is through lusts corrupt," and raising the new man from death, "from the old conversation," by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin. [3530] It was this, consequently, which the Law intimated, by ordering the sinner to be cut off, and translated from death to life, to the impassibility that is the result of faith; which the teachers of the Law, not comprehending, inasmuch as they regarded the law as contentious, they have given a handle to those who attempt idly to calumniate the Law. And for this reason we rightly do not sacrifice to God, who, needing nothing, supplies all men with all things; but we glorify Him who gave Himself in sacrifice for us, we also sacrificing ourselves; from that which needs nothing to that which needs nothing, and to that which is impassible from that which is impassible. For in our salvation alone God delights. We do not therefore, and with reason too, offer sacrifice to Him who is not overcome by pleasures, inasmuch as the fumes of the smoke stop far beneath, and do not even reach the thickest clouds; but those they reach are far from them. The Deity neither is, then, in want of aught, nor loves pleasure, or gain, or money, being full, and supplying all things to everything that has received being and has wants. And neither by sacrifices nor offerings, nor on the other hand by glory and honour, is the Deity won over; nor is He influenced by any such things; but He appears only to excellent and good men, who will never betray justice for threatened fear, nor by the promise of considerable gifts. But those who have not seen the self-determination of the human soul, and its incapability of being treated as a slave in what respects the choice of life, being disgusted at what is done through rude injustice, do not think that there is a God. On a par with these in opinion, are they who, falling into licentiousness in pleasures, and grievous pains, and unlooked-for accidents, and bidding defiance to events, say that there is no God, or that, though existing, He does not oversee all things. And others there are, who are persuaded that those they reckon gods are capable of being prevailed upon by sacrifices and gifts, favouring, so to speak, their profligacies; and will not believe that He is the only true God, who exists in the invariableness of righteous goodness. The Gnostic, then, is pious, who cares first for himself, then for his neighbours, that they may become very good. For the son gratifies a good father, by showing himself good and like his father; and in like manner the subject, the governor. For believing and obeying are in our own power. But should any one suppose the cause of evils to be the weakness of matter, and the involuntary impulses of ignorance, and (in his stupidity) irrational necessities; he who has become a Gnostic has through instruction superiority over these, as if they were wild beasts; and in imitation of the divine plan, he does good to such as are willing, as far as he can. And if ever placed in authority, like Moses, he will rule for the salvation of the governed; and will tame wildness and faithlessness, by recording honour for the most excellent, and punishment for the wicked, in accordance with reason for the sake of discipline. For pre-eminently a divine image, resembling God, is the soul of a righteous man; in which, through obedience to the commands, as in a consecrated spot, is enclosed and enshrined the Leader of mortals and of immortals, King and Parent of what is good, who is truly law, and right, and eternal Word, being the one Saviour individually to each, and in common to all. He is the true Only-begotten, the express image of the glory of the universal King and Almighty Father, who impresses on the Gnostic the seal of the perfect contemplation, according to His own image; so that there is now a third divine image, made as far as possible like the Second Cause, the Essential Life, through which we live the true life; the Gnostic, as we regard him, being described as moving amid things sure and wholly immutable. Ruling, then, over himself and what belongs to him, and possessing a sure grasp, of divine science, he makes a genuine approach to the truth. For the knowledge and apprehension of intellectual objects must necessarily be called certain scientific knowledge, whose function in reference to divine things is to consider what is the First Cause, and what that "by whom all things were made, and without whom nothing was made;" [3531] and what things, on the other hand, are as pervasive, and what is comprehensive; what conjoined, what disjoined; and what is the position which each one of them holds, and what power and what service each contributes. And again, among human things, what man himself is, and what he has naturally or preternaturally; and how, again, it becomes him to do or to suffer; and what are his virtues and what his vices; and about things good, bad, and indifferent; also about fortitude, and prudence, and self-restraint, and the virtue which is in all respects complete, namely, righteousness. Further, he employs prudence and righteousness in the acquisition of wisdom, and fortitude, not only in the endurance of circumstances, but also in restraining [3532] pleasure and desire, grief and anger; and, in general, to withstand [3533] everything which either by any force or fraud entices us. For it is not necessary to endure vices and virtues, but it is to be persuaded to bear things that inspire fear. Accordingly, pain is found beneficial in the healing art, and in discipline, and in punishment; and by it men's manners are corrected to their advantage. Forms of fortitude are endurance, magnanimity, high spirit, liberality, and grandeur. And for this reason he neither meets with the blame or the bad opinion of the multitude; nor is he subjected to opinions or flatteries. But in the indurance of toils and at the same time [3534] in the discharge of any duty, and in his manly superiority to all circumstances, he appears truly a man (aner) among the rest of human beings. And, on the other hand, maintaining prudence, he exercises moderation in the calmness of his soul; receptive of what is commanded, as of what belongs to him, entertaining aversion to what is base, as alien to him; become decorous and supramundane, [3535] he does everything with decorum and in order, and transgresses in no respect, and in nothing. Rich he is in the highest degree in desiring nothing, as having few wants; and being in the midst of abundance of all good through the knowledge of the good. For it is the first effect of his righteousness, to love to spend his time and associate with those of his own race both in earth and heaven. So also he is liberal of what he possesses. And being a lover of men, he is a hater of the wicked, entertaining a perfect aversion to all villany. He must consequently learn to be faithful both to himself and his neighbours, and obedient to the commandments. For he is the true servant of God who spontaneously subjects himself to His commands. And he who already, not through the commandments, but through knowledge itself, is pure in heart, is the friend of God. For neither are we born by nature possessing virtue, nor after we are born does it grow naturally, as certain parts of the body; since then it would neither be voluntary nor praiseworthy. Nor is virtue, like speech, perfected by the practice that results from everyday occurrences (for this is very much the way in which vice originates). For it is not by any art, either those of acquisition, or those which relate to the care of the body, that knowledge is attained. No more is it from the curriculum of instruction. For that is satisfied if it can only prepare and sharpen the soul. For the laws of the state are perchance able to restrain bad actions; but persuasive words, which but touch the surface, cannot produce a scientific permanence of the truth. Now the Greek philosophy, as it were, purges the soul, and prepares it beforehand for the reception of faith, on which the Truth builds up the edifice of knowledge. This is the true athlete--he who in the great stadium, the fair world, is crowned for the true victory over all the passions. For He who prescribes the contest is the Almighty God, and He who awards the prize is the only-begotten Son of God. Angels and gods are spectators; and the contest, embracing all the varied exercises, is "not against flesh and blood," [3536] but against the spiritual powers of inordinate passions that work through the flesh. He who obtains the mastery in these struggles, and overthrows the tempter, menacing, as it were, with certain contests, wins immortality. For the sentence of God in most righteous judgment is infallible. The spectators [3537] are summoned to the contest, and the athletes contend in the stadium; the one, who has obeyed the directions of the trainer, wins the day. For to all, all rewards proposed by God are equal; and He Himself is unimpeachable. And he who has power receives mercy, and he that has exercised will is mighty. So also we have received mind, that we may know what we do. And the maxim "Know thyself" means here to know for what we are born. And we are born to obey the commandments, if we choose to be willing to be saved. Such is the Nemesis, [3538] through which there is no escaping from God. Man's duty, then, is obedience to God, who has proclaimed salvation manifold by the commandments. And confession is thanksgiving. For the beneficent first begins to do good. And he who on fitting considerations readily receives and keeps the commandments, is faithful (pistos); and he who by love requites benefits as far as he is able, is already a friend. One recompense on the part of men is of paramount importance--the doing of what is pleasing to God. As being His own production, and a result akin to Himself, the Teacher and Saviour receives acts of assistance and of improvement on the part of men as a personal favour and honour; as also He regards the injuries inflicted on those who believe on Him as ingratitude and dishonour to Himself. For what other dishonour can touch God? Wherefore it is impossible to render a recompense at all equivalent to the boon received from the Lord. And as those who maltreat property insult the owners, and those who maltreat soldiers insult the commander, so also the ill-usage of His consecrated ones is contempt for the Lord. For, just as the sun not only illumines heaven and the whole world, shining over land and sea, but also through windows and small chinks sends his beams into the innermost recesses of houses, so the Word diffused everywhere casts His eye-glance on the minutest circumstances of the actions of life. __________________________________________________________________ [3527] Matt. v. 8. [3528] Phil. iv. 18. [3529] Ps. li. 17, 19. [3530] Rom. vi. 6, 7; 2 Cor. x. 5; Eph. iv. 22-24; Col. iii. 8, 9, etc. [3531] John i. 3. [3532] kratein is hear supplied to complete the sense. [3533] antitassesthai is suggested instead of antitassetai of the text. [3534] ama is here, on the authority of a ms., and with the approval of Sylburguis, to be substituted for halma. [3535] kosmios, kai huperkosmios. The author plays on the double meaning of kosmos, world or order. [3536] Eph. vi. 12. [3537] to theatron used for the place, the spectacle, and the spectators. [3538] Adrasteia, a name given to Nemesis, said to be from an altar erected to her by Adrastus; but as used here, and when employed as an adjective qualifying Nemesis, it has reference to didrasko. __________________________________________________________________ Chapter IV.--The Heathens Made Gods Like Themselves, Whence Springs All Superstition. Now, as the Greeks represent the gods as possessing human forms, so also do they as possessing human passions. And as each of them depict their forms similar to themselves, as Xenophanes says, "Ethiopians as black and apes, the Thracians ruddy and tawny;" so also they assimilate their souls to those who form them: the Barbarians, for instance, who make them savage and wild; and the Greeks, who make them more civilized, yet subject to passion. Wherefore it stands to reason, that the ideas entertained of God by wicked men must be bad, and those by good men most excellent. And therefore he who is in soul truly kingly and gnostic, being likewise pious and free from superstition, is persuaded that He who alone is God is honourable, venerable, august, beneficent, the doer of good, the author of all good things, but not the cause of evil. And respecting the Hellenic superstition we have, as I think, shown enough in the book entitled by us The Exhortation, availing ourselves abundantly of the history bearing on the point. There is no need, then, again to make a long story of what has already been clearly stated. But in as far as necessity requires to be pointed out on coming to the topic, suffice it to adduce a few out of many considerations in proof of the impiety of those who make the Divinity resemble the worst men. For either those Gods of theirs are injured by men, and are shown to be inferior to men on being injured by us; or, if not so, how is it that they are incensed at those by whom they are not injured, like a testy old wife roused to wrath? As they say that Artemis was enraged at the Ætolians on account of OEneus. [3539] For how, being a goddess, did she not consider that he had neglected to sacrifice, not through contempt, but out of inadvertence, or under the idea that he had sacrificed? And Latona, [3540] arguing her case with Athene, on account of the latter being incensed at her for having brought forth in the temple, says:-- "Man-slaying spoils Torn from the dead you love to see. And these To you are not unclean. But you regard My parturition here a horrid thing, Though other creatures in the temple do No harm by bringing forth their young." It is natural, then, that having a superstitious dread of those irascible [gods], they imagine that all events are signs and causes of evils. If a mouse bore through an altar built of clay, and for want of something else gnaw through an oil flask; if a cock that is being fattened crow in the evening, they determine this to be a sign of something. Of such a one Menander gives a comic description in The Superstitious Man:-- "A. Good luck be mine, ye honoured gods! Tying my right shoe's string, I broke it." "B. Most likely, silly fool, For it was rotten, and you, niggard, you Would not buy new ones." [3541] It was a clever remark of Antiphon, who (when one regarded it as an ill omen that the sow had eaten her pigs), on seeing her emaciated through the niggardliness of the person that kept her, said, Congratulate yourself on the omen that, being so hungry, she did not eat your own children. "And what wonder is it," says Bion, "if the mouse, finding nothing to eat, gnaws the bag?" For it were wonderful if (as Arcesilaus argued in fun) "the bag had eaten the mouse." Diogenes accordingly remarked well to one who wondered at finding a serpent coiled round a pestle: "Don't wonder; for it would have been more surprising if you had seen the pestle coiled round the serpent, and the serpent straight." For the irrational creatures must run, and scamper, and fight, and breed, and die; and these things being natural to them, can never be unnatural to us. "And many birds beneath the sunbeams walk." And the comic poet Philemon treats such points in comedy:-- "When I see one who watches who has sneezed, Or who has spoke; or looking, who goes on, I straightway in the market sell him off. Each one of us walks, talks, and sneezes too, For his own self, not for the citizens: According to their nature things turn out." Then by the practice of temperance men seek health: and by cramming themselves, and wallowing in potations at feasts, they attract diseases. There are many, too, that dread inscriptions set up. Very cleverly Diogenes, on finding in the house of a bad man the inscription, "Hercules, for victory famed, dwells here; let nothing bad enter," remarked, "And how shall the master of the house go in?" The same people, who worship every stick and greasy stone, as the saying is, dreads tufts of tawny wool, and lumps of salt, and torches, and squills, and sulphur, bewitched by sorcerers, in certain impure rites of expiation. But God, the true God, recognises as holy only the character of the righteous man,--as unholy, wrong and wickedness. You may see the eggs, [3542] taken from those who have been purified, hatched if subjected to the necessary warmth. But this could not take place if they had had transferred to them the sins of the man that had undergone purification. Accordingly the comic poet Diphilus facetiously writes, in comedy, of sorcerers, in the following words:-- "Purifying Proetus' daughters, and their father Proetus Abantades, and fifth, an old wife to boot, So many people's persons with one torch, one squill, With sulphur and asphalt of the loud-sounding sea, From the placid-flowing, deep-flowing ocean. But blest air through the clouds send Anticyra That I may make this bug into a drone." For well Menander remarks: [3543] -- "Had you, O Phidias, any real ill, You needs must seek for it a real cure; Now 'tis not so. And for the unreal ill I've found an unreal cure. Believe that it Will do thee good. Let women in a ring Wipe thee, and from three fountains water bring. Add salt and lentils; sprinkle then thyself. Each one is pure, who's conscious of no sin." For instance, the tragedy says:-- Menelaus. "What disease, Orestes, is destroying thee?" Orestes. "Conscience. For horrid deeds I know I've done." [3544] For in reality there is no other purity but abstinence from sins. Excellently then Epicharmus says:-- "If a pure mind thou hast, In thy whole body thou art pure." Now also we say that it is requisite to purify the soul from corrupt and bad doctrines by right reason; and so thereafter to the recollection of the principal heads of doctrine. Since also before the communication of the mysteries they think it right to apply certain purifications to those who are to be initiated; so it is requisite for men to abandon impious opinion, and thus turn to the true tradition. __________________________________________________________________ [3539] Iliad, ix. 533, etc. [3540] The text has He aute, which is plainly unsuitable; hence the suggestion he Aeto. [3541] These lines are quoted by Theodoret, and have been amended and arranged by Sylburgius and Grotius. The text has Agathon ti; Theodoret and Grotius omit ti as above. [3542] Which were used in lustrations, hota. The text has hoa. [3543] Translated as arranged and amended by Grotius. [3544] Euripides, Orestes, 395, 396. __________________________________________________________________ Chapter V.--The Holy Soul a More Excellent Temple Than Any Edifice Built by Man. For is it not the case that rightly and truly we do not circumscribe in any place that which cannot be circumscribed; nor do we shut up in temples made with hands that which contains all things? What work of builders, and stonecutters, and mechanical art can be holy? Superior to these are not they who think that the air, and the enclosing space, or rather the whole world and the universe, are meet for the excellency of God? It were indeed ridiculous, as the philosophers themselves say, for man, the plaything [3545] of God, to make God, and for God to be the plaything [3546] of art; since what is made is similar and the same to that of which it is made, as that which is made of ivory is ivory, and that which is made of gold golden. Now the images and temples constructed by mechanics are made of inert matter; so that they too are inert, and material, and profane; and if you perfect the art, they partake of mechanical coarseness. Works of art cannot then be sacred and divine. And what can be localized, there being nothing that is not localized? Since all things are in a place. And that which is localized having been formerly not localized, is localized by something. If, then, God is localized by men, He was once not localized, and did not exist at all. For the non-existent is what is not localized; since whatever does not exist is not localized. And what exists cannot be localized by what does not exist; nor by another entity. For it is also an entity. It follows that it must be by itself. And how shall anything generate itself? Or how shall that which exists place itself as to being? Whether, being formerly not localized, has it localized itself? But it was not in existence; since what exists not is not localized. And its localization being supposed, how can it afterwards make itself what it previously was? But how can He, to whom the things that are belong, need anything? But were God possessed of a human form, He would need, equally with man, food, and shelter, and house, and the attendant incidents. Those who are like in form and affections will require similar sustenance. And if sacred (to hieron) has a twofold application, designating both God Himself and the structure raised to His honour, [3547] how shall we not with propriety call the Church holy, through knowledge, made for the honour of God, sacred (hieron) to God, of great value, and not constructed by mechanical art, nor embellished by the hand of an impostor, but by the will of God fashioned into a temple? For it is not now the place, but the assemblage of the elect, [3548] that I call the Church. This temple is better for the reception of the greatness of the dignity of God. For the living creature which is of high value, is made sacred by that which is worth all, or rather which has no equivalent, in virtue of the exceeding sanctity of the latter. Now this is the Gnostic, who is of great value, who is honoured by God, in whom God is enshrined, that is, the knowledge respecting God is consecrated. Here, too, we shall find the divine likeness and the holy image in the righteous soul, when it is blessed in being purified and performing blessed deeds. Here also we shall find that which is localized, and that which is being localized,--the former in the case of those who are already Gnostics, and the latter in the case of those capable of becoming so, although not yet worthy of receiving the knowledge of God. For every being destined to believe is already faithful in the sight of God, and set up for His honour, an image, endowed with virtue, dedicated to God. __________________________________________________________________ [3545] A Platonic phrase: paignion Theou. [3546] So Sylburgius, who, instead of paidias technes of the text, reads paidian technes. [3547] God Himself is ieros, and everything dedicated to Him. [3548] Montacutius suggests ekkleton, from its connection with Ekklesia, instead of eklekton. [Notes 3 and 5, p. 290, supra.] __________________________________________________________________ Chapter VI.--Prayers and Praise from a Pure Mind, Ceaselessly Offered, Far Better Than Sacrifices. As, then, God is not circumscribed by place, neither is ever represented by the form of a living creature; so neither has He similar passions, nor has He wants like the creatures, so as to desire sacrifice, from hunger, by way of food. Those creatures which are affected by passion are all mortal. And it is useless to bring food to one who is not nourished. And that comic poet Pherecrates, in The Fugitives, facetiously represents the gods themselves as finding fault with men on the score of their sacred rites:-- "When to the gods you sacrifice, Selecting what our portion is, 'Tis shame to tell, do ye not take, And both the thighs, clean to the groins, The loins quite bare, the backbone, too, Clean scrape as with a file, Them swallow, and the remnant give To us as if to dogs? And then, As if of one another 'shamed, With heaps of salted barley hide." [3549] And Eubulus, also a comic poet, thus writes respecting sacrifices:-- "But to the gods the tail alone And thigh, as if to pæderasts you sacrifice." And introducing Dionysus in Semele, he represents him disputing:-- "First if they offer aught to me, there are Who offer blood, the bladder, not the heart Or caul. For I no flesh do ever eat That's sweeter than the thigh." [3550] And Menander writes:-- "The end of the loin, The bile, the bones uneatable, they set Before the gods; the rest themselves consume." For is not the savour of the holocausts avoided by the beasts? And if in reality the savour is the guerdon of the gods of the Greeks, should they not first deify the cooks, who are dignified with equal happiness, and worship the chimney itself, which is closer still to the much-prized savour? And Hesiod says that Zeus, cheated in a division of flesh by Prometheus, received the white bones of an ox, concealed with cunning art, in shining fat:-- "Whence to the immortal gods the tribes of men The victim's white bones on the altars burn." But they will by no means say that the Deity, enfeebled through the desire that springs from want, is nourished. Accordingly, they will represent Him as nourished without desire like a plant, and like beasts that burrow. They say that these grow innoxiously, nourished either by the density in the air, or from the exhalations proceeding from their own body. Though if the Deity, though needing nothing, is according to them nourished, what necessity has He for food, wanting nothing? But if, by nature needing nothing, He delights to be honoured, it is not without reason that we honour God in prayer; and thus the best and holiest sacrifice with righteousness we bring, presenting it as an offering to the most righteous Word, by whom we receive knowledge, giving glory by Him for what [3551] we have learned. The altar, then, that is with us here, the terrestrial one, is the congregation of those who devote themselves to prayers, having as it were one common voice and one mind. Now, if nourishing substances taken in by the nostrils are diviner than those taken in by the mouth, yet they infer respiration. What, then, do they say of God? Whether does He exhale like the tribe of oaks? [3552] Or does He only inhale, like the aquatic animals, by the dilatation of their gills? Or does He breathe all round, like the insects, by the compression of the section by means of their wings? But no one, if he is in his senses, will liken God to any of these. And the creatures that breathe by the expansion of the lung towards the thorax draw in the air. Then if they assign to God viscera, and arteries, and veins, and nerves, and parts, they will make Him in nothing different from man. Now breathing together (sumpnoia) [3553] is properly said of the Church. For the sacrifice of the Church is the word breathing as incense [3554] from holy souls, the sacrifice and the whole mind being at the same time unveiled to God. Now the very ancient altar in Delos they celebrated as holy; which alone, being undefiled by slaughter and death, they say Pythagoras approached. And will they not believe us when we say that the righteous soul is the truly sacred altar, and that incense arising from it is holy prayer? But I believe sacrifices were invented by men to be a pretext for eating flesh. [3555] But without such idolatry he who wished might have partaken of flesh. For the sacrifices of the Law express figuratively the piety which we practice, as the turtle-dove and the pigeon offered for sins point out that the cleansing of the irrational part of the soul is acceptable to God. But if any one of the righteous does not burden his soul by the eating of flesh, he has the advantage of a rational reason, not as Pythagoras and his followers dream of the transmigration of the soul. Now Xenocrates, treating by himself of "the food derived from animals," and Polemon in his work On Life according to Nature, seem clearly to say that animal food is unwholesome, inasmuch as it has already been elaborated and assimilated to the souls of the irrational creatures. So also, in particular, the Jews abstain from swine's flesh on the ground of this animal being unclean; since more than the other animals it roots up, and destroys the productions of the ground. But if they say that the animals were assigned to men--and we agree with them--yet it was not entirely for food. Nor was it all animals, but such as do not work. Wherefore the comic poet Plato says not badly in the drama of The Feasts: -- "For of the quadrupeds we should not slay In future aught but swine. For these have flesh Most toothsome; and about the pig is nought For us, excepting bristles, mud, and noise." Whence Æsop said not badly, that "swine squeaked out very loudly, because, when they were dragged, they knew that they were good for nothing but for sacrifice." Wherefore also Cleanthes says, "that they have soul [3556] instead of salt," that their flesh may not putrefy. Some, then, eat them as useless, others as destructive of fruits. And others do not eat them, because the animal has a strong sensual propensity. So, then, the law sacrifices not the goat, except in the sole case of the banishment of sins; [3557] since pleasure is the metropolis of vice. It is to the point also that it is said that the eating of goat's flesh contributes to epilepsy. And they say that the greatest increase is produced by swine's flesh. Wherefore it is beneficial to those who exercise the body; but to those who devote themselves to the development of the soul it is not so, on account of the hebetude that results from the eating of flesh. Perchance also some Gnostic will abstain from the eating of flesh for the sake of training, and in order that the flesh may not grow wanton in amorousness. "For wine," says Androcydes, "and gluttonous feeds of flesh make the body strong, but the soul more sluggish." Accordingly such food, in order to clear understanding, is to be rejected. Wherefore also the Egyptians, in the purifications practiced among them, do not allow the priests to feed on flesh; but they use chickens, as lightest; and they do not touch fish, on account of certain fables, but especially on account of such food making the flesh flabby. But now terrestrial animals and birds breathe the same air as our vital spirits, being possessed of a vital principle cognate with the air. But it is said that fishes do not breathe this air, but that which was mixed with the water at the instant of its first creation, as well as with the rest of the elements, which is also a sign of the permanence of matter. [3558] Wherefore we ought to offer to God sacrifices not costly, but such as He loves. And that compounded incense which is mentioned in the Law, is that which consists of many tongues and voices in prayer, [3559] or rather of different nations and natures, prepared by the gift vouchsafed in the dispensation for "the unity of the faith," and brought together in praises, with a pure mind, and just and right conduct, from holy works and righteous prayer. For in the elegant language of poetry,-- "Who is so great a fool, and among men So very easy of belief, as thinks The gods, with fraud of fleshless bones and bile All burnt, not fit for hungry dogs to eat, Delighted are, and take this as their prize, And favour show to those who treat them thus," though they happen to be tyrants and robbers? But we say that the fire sanctifies [3560] not flesh, but sinful souls; meaning not the all-devouring vulgar fire [3561] but that of wisdom, which pervades the soul passing through the fire. __________________________________________________________________ [3549] Translated as arranged by Grotius. [3550] These lines are translated as arranged by Grotius, who differs in some parts from the text. [3551] eph' hois, is substituted by Lowth for ha in the text. [3552] druon, a probable conjecture of Gataker for the reading of the text, daimonon. [3553] anthropou supplied by Lowth. [3554] [Again the spiritualizing of incense.] [3555] [This is extraordinary language in Clement, whose views of Gentilism are so charitable. Possibly it is mere pleasantry, though he speaks of idolatry only. He recognises the divine institution of sacrifice, elsewhere.] [3556] psuche, animal life. [3557] i.e., in the institution of the scape-goat. [3558] Or, of water. For instead of hulikes in the text, it is proposed to read hudatikes. [3559] [Again, for the Gospel-day, he spiritualizes the incense of the Law.] [3560] Consult Matt. iii. 11; Luke iii. 16; Heb. iv. 12. [See what is said of the philosophic ekpurosis (book v. cap. i. [122]p. 446, supra, this volume) by our author. These passages bear on another theological matter, of which see Kaye, p. 466.] [3561] [See useful note of Kaye, p. 309.] __________________________________________________________________ Chapter VII.--What Sort of Prayer the Gnostic Employs, and How It is Heard by God. Now we are commanded to reverence and to honour the same one, being persuaded that He is Word, Saviour, and Leader, and by Him, the Father, not on special days, as some others, but doing this continually in our whole life, and in every way. Certainly the elect race justified by the precept says, "Seven times a day have I praised Thee." [3562] Whence not in a specified place, [3563] or selected temple, or at certain festivals and on appointed days, but during his whole life, the Gnostic in every place, even if he be alone by himself, and wherever he has any of those who have exercised the like faith, honours God, that is, acknowledges his gratitude for the knowledge of the way to live. And if the presence of a good man, through the respect and reverence which he inspires, always improves him with whom he associates, with much more reason does not he who always holds uninterrupted converse with God by knowledge, life, and thanksgiving, grow at every step superior to himself in all respects--in conduct, in words, in disposition? Such an one is persuaded that God is ever beside him, and does not suppose that He is confined in certain limited places; so that under the idea that at times he is without Him, he may indulge in excesses night and day. Holding festival, then, in our whole life, persuaded that God is altogether on every side present, we cultivate our fields, praising; we sail the sea, hymning; in all the rest of our conversation we conduct ourselves according to rule. [3564] The Gnostic, then, is very closely allied to God, being at once grave and cheerful in all things,--grave on account of the bent of his soul towards the Divinity, and cheerful on account of his consideration of the blessings of humanity which God hath given us. Now the excellence of knowledge is evidently presented by the prophet when he says, "Benignity, and instruction, and knowledge teach me," [3565] magnifying the supremacy of perfection by a climax. He is, then, the truly kingly man; he is the sacred high priest of God. And this is even now observed among the most sagacious of the Barbarians, in advancing the sacerdotal caste to the royal power. He, therefore, never surrenders himself to the rabble that rules supreme over the theatres, and gives no admittance even in a dream to the things which are spoken, done, and seen for the sake of alluring pleasures; neither, therefore, to the pleasures of sight, nor the various pleasures which are found in other enjoyments, as costly incense and odours, which bewitch the nostrils, or preparations of meats, and indulgences in different wines, which ensnare the palate, or fragrant bouquets of many flowers, which through the senses effeminate the soul. But always tracing up to God the grave enjoyment of all things, he offers the first-fruits of food, and drink, and unguents to the Giver of all, acknowledging his thanks in the gift and in the use of them by the Word given to him. He rarely goes to convivial banquets of all and sundry, unless the announcement to him of the friendly and harmonious character of the entertainment induce him to go. For he is convinced that God knows and perceives all things--not the words only, but also the thought; since even our sense of hearing, which acts through the passages of the body, has the apprehension [belonging to it] not through corporeal power, but through a psychical perception, and the intelligence which distinguishes significant sounds. God is not, then, possessed of human form, so as to hear; nor needs He senses, as the Stoics have decided, "especially hearing and sight; for He could never otherwise apprehend." But the susceptibility of the air, and the intensely keen perception of the angels, [3566] and the power which reaches the soul's consciousness, by ineffable power and without sensible hearing, know all things at the moment of thought. And should any one say that the voice does not reach God, but is rolled downwards in the air, yet the thoughts of the saints cleave not the air only, but the whole world. And the divine power, with the speed of light, sees through the whole soul. Well! Do not also volitions speak to God, uttering their voice? And are they not conveyed by conscience? And what voice shall He wait for, who, according to His purpose, knows the elect already, even before his birth, knows what is to be as already existent? Does not the light of power shine down to the very bottom of the whole soul; "the lamp of knowledge," as the Scripture says, searching "the recesses"? God is all ear and all eye, if we may be permitted to use these expressions. In general, then, an unworthy opinion of God preserves no piety, either in hymns, or discourses, or writings, or dogmas, but diverts to grovelling and unseemly ideas and notions. Whence the commendation of the multitude differs nothing from censure, in consequence of their ignorance of the truth. The objects, then, of desires and aspirations, and, in a word, of the mind's impulses, are the subjects of prayers. Wherefore, no man desires a draught, but to drink what is drinkable; and no man desires an inheritance, but to inherit. And in like manner no man desires knowledge, but to know; or a right government, but to take part in the government. The subjects of our prayers, then, are the subjects of our requests, and the subjects of requests are the objects of desires. Prayer, then, and desire, follow in order, with the view of possessing the blessings and advantages offered. The Gnostic, then, who is such by possession, makes his prayer and request for the truly good things which appertain to the soul, and prays, he himself also contributing his efforts to attain to the habit of goodness, so as no longer to have the things that are good as certain lessons belonging to him, but to be good. Wherefore also it is most incumbent on such to pray, knowing as they do the Divinity rightly, and having the moral excellence suitable to him; who know what things are really good, and what are to be asked, and when and how in each individual case. It is the extremest stupidity to ask of them who are no gods, as if they were gods; or to ask those things which are not beneficial, begging evils for themselves under the appearance of good things. Whence, as is right, there being only one good God, that some good things be given from Him alone, and that some remain, we and the angels pray. But not similarly. For it is not the same thing to pray that the gift remain, and to endeavour to obtain it for the first time. The averting of evils is a species of prayer; but such prayer is never to be used for the injury of men, except that the Gnostic, in devoting attention to righteousness, may make use of this petition in the case of those who are past feeling. Prayer is, then, to speak more boldly, converse with God. Though whispering, consequently, and not opening the lips, we speak in silence, yet we cry inwardly. [3567] For God hears continually all the inward converse. So also we raise the head and lift the hands to heaven, and set the feet in motion [3568] at the closing utterance of the prayer, following the eagerness of the spirit directed towards the intellectual essence; and endeavouring to abstract the body from the earth, along with the discourse, raising the soul aloft, winged with longing for better things, we compel it to advance to the region of holiness, magnanimously despising the chain of the flesh. For we know right well, that the Gnostic willingly passes over the whole world, as the Jews certainly did over Egypt, showing clearly, above all, that he will be as near as possible to God. Now, if some assign definite hours for prayer--as, for example, the third, and sixth, and ninth--yet the Gnostic prays throughout his whole life, endeavouring by prayer to have fellowship with God. [3569] And, briefly, having reached to this, he leaves behind him all that is of no service, as having now received the perfection of the man that acts by love. But the distribution of the hours into a threefold division, honoured with as many prayers, those are acquainted with, who know the blessed triad of the holy abodes. [3570] Having got to this point, I recollect the doctrines about there being no necessity to pray, introduced by certain of the heterodox, that is, the followers of the heresy of Prodicus. That they may not then be inflated with conceit about this godless wisdom of theirs, as if it were strange, let them learn that it was embraced before by the philosophers called Cyrenaics. [3571] Nevertheless, the unholy knowledge (gnosis) of those falsely called [Gnostics] shall meet with confutation at a fitting time; so that the assault on them, by no means brief, may not, by being introduced into the commentary, break the discourse in hand, in which we are showing that the only really holy and pious man is he who is truly a Gnostic according to the rule of the Church, to whom alone the petition made in accordance with the will of God is granted, [3572] on asking and on thinking. For as God can do all that He wishes, so the Gnostic receives all that he asks. For, universally, God knows those who are and those who are not worthy of good things; whence He gives to each what is suitable. Wherefore to those that are unworthy, though they ask often, He will not give; but He will give to those who are worthy. Nor is petition superfluous, though good things are given without claim. Now thanksgiving and request for the conversion of our neighbours is the function of the Gnostic; as also the Lord prayed, giving thanks for the accomplishment of His ministry, praying that as many as possible might attain to knowledge; that in the saved, by salvation, through knowledge, God might be glorified, and He who is alone good and alone Saviour might be acknowledged through the Son from age to age. But also faith, that one will receive, is a species of prayer gnostically laid up in store. But if any occasion of converse with God becomes prayer, no opportunity of access to God ought to be omitted. Without doubt, the holiness of the Gnostic, in union with [God's] blessed Providence, exhibits in voluntary confession the perfect beneficence of God. For the holiness of the Gnostic, and the reciprocal benevolence of the friend of God, are a kind of corresponding movement of providence. For neither is God involuntarily good, as the fire is warming; but in Him the imparting of good things is voluntary, even if He receive the request previously. Nor shall he who is saved be saved against his will, for he is not inanimate; but he will above all voluntarily and of free choice speed to salvation. Wherefore also man received the commandments in order that he might be self-impelled, to whatever he wished of things to be chosen and to be avoided. Wherefore God does not do good by necessity, but from His free choice benefits those who spontaneously turn. For the Providence which extends to us from God is not ministerial, as that service which proceeds from inferiors to superiors. But in pity for our weakness, the continual dispensations of Providence work, as the care of shepherds towards the sheep, and of a king towards his subjects; we ourselves also conducting ourselves obediently towards our superiors, who take the management of us, as appointed, in accordance with the commission from God with which they are invested. Consequently those who render the most free and kingly service, which is the result of a pious mind and of knowledge, are servants and attendants of the Divinity. Each place, then, and time, in which we entertain the idea of God, is in reality sacred. When, then, the man who chooses what is right, and is at the same time of thankful heart, makes his request in prayer, he contributes to the obtaining of it, gladly taking hold in prayer of the thing desired. For when the Giver of good things perceives the susceptibility on our part, all good things follow at once the conception of them. Certainly in prayer the character is sifted, how it stands with respect to duty. But if voice and expression are given us, for the sake of understanding, how can God not hear the soul itself, and the mind, since assuredly soul hears soul, and mind, mind? Whence God does not wait for loquacious tongues, as interpreters among men, but knows absolutely the thoughts of all; and what the voice intimates to us, that our thought, which even before the creation He knew would come into our mind, speaks to God. Prayer, then, may be uttered without the voice, by concentrating the whole spiritual nature within on expression by the mind, in un-distracted turning towards God. And since the dawn is an image of the day of birth, and from that point the light which has shone forth at first from the darkness increases, there has also dawned on those involved in darkness a day of the knowledge of truth. In correspondence with the manner of the sun's rising, prayers are made looking towards the sunrise in the east. Whence also the most ancient temples looked towards the west, that people might be taught to turn to the east when facing the images. [3573] "Let my prayer be directed before Thee as incense, the uplifting of my hands as the evening sacrifice," [3574] say the Psalms. In the case of wicked men, therefore, prayer is most injurious, not to others alone, but to themselves also. If, then, they should ask and receive what they call pieces of good fortune, these injure them after they receive them, being ignorant how to use them. For they pray to possess what they have not, and they ask things which seem, but are not, good things. [3575] But the Gnostic will ask the permanence of the things he possesses, adaptation for what is to take place, and the eternity of those things which he shall receive. And the things which are really good, the things which concern the soul, he prays that they may belong to him, and remain with him. And so he desires not anything that is absent, being content with what is present. For he is not deficient in the good things which are proper to him; being already sufficient for himself, through divine grace and knowledge. But having become sufficient in himself, he stands in no want of other things. But knowing the sovereign will, and possessing as soon as he prays, being brought into close contact with the almighty power, and earnestly desiring to be spiritual, through boundless love, he is united to the Spirit. Thus he, being magnanimous, possessing, through knowledge, what is the most precious of all, the best of all, being quick in applying himself to contemplation, retains in his soul the permanent energy of the objects of his contemplation, that is the perspicacious keenness of knowledge. And this power he strives to his utmost to acquire, by obtaining command of all the influences which war against the mind; and by applying himself without intermission to speculation, by exercising himself in the training of abstinence from pleasures, and of right conduct in what he does; and besides, furnished with great experience both in study and in life, he has freedom of speech, not the power of a babbling tongue, but a power which employs plain language, and which neither for favour nor fear conceals aught of the things which may be worthily said at the fitting time, in which it is highly necessary to say them. He, then, having received the things respecting God from the mystic choir of the truth itself, employs language which urges the magnitude of virtue in accordance with its worth; and shows its results with an inspired elevation of prayer, being associated gnostically, as far as possible, with intellectual and spiritual objects. Whence he is always mild and meek, accessible, affable, long-suffering, grateful, endued with a good conscience. Such a man is rigid, not alone so as not to be corrupted, but so as not to be tempted. For he never exposes his soul to submission, or capture at the hands of Pleasure and Pain. If the Word, who is Judge, call; he, having grown inflexible, and not indulging a whit the passions, walks unswervingly where justice advises him to go; being very well persuaded that all things are managed consummately well, and that progress to what is better goes on in the case of souls that have chosen virtue, till they come to the Good itself, to the Father's vestibule, so to speak, close to the great High Priest. Such is our Gnostic, faithful, persuaded that the affairs of the universe are managed in the best way. Particularly, he is well pleased with all that happens. In accordance with reason, then, he asks for none of those things in life required for necessary use; being persuaded that God, who knows all things, supplies the good with whatever is for their benefit, even though they do not ask. For my view is, that as all things are supplied to the man of art according to the rules of art, and to the Gentile in a Gentile way, so also to the Gnostic all things are supplied gnostically. And the man who turns from among the Gentiles will ask for faith, while he that ascends to knowledge will ask for the perfection of love. And the Gnostic, who has reached the summit, will pray that contemplation may grow and abide, as the common man will for continual good health. Nay, he will pray that he may never fall from virtue; giving his most strenuous co-operation in order that he may become infallible. For he knows that some of the angels, through carelessness, were hurled to the earth, not having yet quite reached that state of oneness, by extricating themselves from the propensity to that of duality. But him, who from this has trained himself to the summit of knowledge and the elevated height of the perfect man, all things relating to time and place help on, now that he has made it his choice to live infallibly, and subjects himself to training in order to the attainment of the stability of knowledge on each side. But in the case of those in whom there is still a heavy corner, leaning downwards, even that part which has been elevated by faith is dragged down. In him, then, who by gnostic training has acquired virtue which cannot be lost, habit becomes nature. And just as weight in a stone, so the knowledge of such an one is incapable of being lost. Not without, but through the exercise of will, and by the force of reason, and knowledge, and Providence, is it brought to become incapable of being lost. Through care it becomes incapable of being lost. He will employ caution so as to avoid sinning, and consideration to prevent the loss of virtue. Now knowledge appears to produce consideration, by teaching to perceive the things that are capable of contributing to the permanence of virtue. The highest thing is, then, the knowledge of God; wherefore also by it virtue is so preserved as to be incapable of being lost. And he who knows God is holy and pious. The Gnostic has consequently been demonstrated by us to be the only pious man. He rejoices in good things present, and is glad on account of those promised, as if they were already present. For they do not elude his notice, as if they were still absent, because he knows by anticipation what sort they are. Being then persuaded by knowledge how each future thing shall be, he possesses it. For want and defect are measured with reference to what appertains to one. If, then, he possesses wisdom, and wisdom is a divine thing, he who partakes of what has no want will himself have no want. For the imparting of wisdom does not take place by activity and receptivity moving and stopping each other, or by aught being abstracted or becoming defective. Activity is therefore shown to be undiminished in the act of communication. So, then, our Gnostic possesses all good things, as far as possible; but not likewise in number; since otherwise he would be incapable of changing his place through the due inspired stages of advancement and acts of administration. Him God helps, by honouring him with closer oversight. For were not all things made for the sake of good men, for their possession and advantage, or rather salvation? He will not then deprive, of the things which exist for the sake of virtue, those for whose sake they were created. For, evidently in honour of their excellent nature and their holy choice, he inspires those who have made choice of a good life with strength for the rest of their salvation; exhorting some, and helping others, who of themselves have become worthy. For all good is capable of being produced in the Gnostic; if indeed it is his aim to know and do everything intelligently. And as the physician ministers health to those who co-operate with him in order to health, so also God ministers eternal salvation to those who co-operate for the attainment of knowledge and good conduct; and since what the commandments enjoin are in our own power, along with the performance of them, the promise is accomplished. And what follows seems to me to be excellently said by the Greeks. An athlete of no mean reputation among those of old, having for a long time subjected his body to thorough training in order to the attainment of manly strength, on going up to the Olympic games, cast his eye on the statue of the Pisæan Zeus, and said: "O Zeus, if all the requisite preparations for the contest have been made by me, come, give me the victory, as is right." For so, in the case of the Gnostic, who has unblameably and with a good conscience fulfilled all that depends on him, in the direction of learning, and training, and well-doing, and pleasing God, the whole contributes to carry salvation on to perfection. From us, then, are demanded the things which are in our own power, and of the things which pertain to us, both present and absent, the choice, and desire, and possession, and use, and permanence. Wherefore also he who holds converse with God must have his soul immaculate and stainlessly pure, it being essential to have made himself perfectly good. But also it becomes him to make all his prayers gently with the good. For it is a dangerous thing to take part in others' sins. Accordingly the Gnostic will pray along with those who have more recently believed, for those things in respect of which it is their duty to act together. And his whole life is a holy festival. [3576] His sacrifices are prayers, and praises, and readings in the Scriptures before meals, and psalms and hymns during meals and before bed, and prayers also again during night. By these he unites himself to the divine choir, from continual recollection, engaged in contemplation which has everlasting remembrance. And what? Does he not also know the other kind of sacrifice, which consists in the giving both of doctrines and of money to those who need? Assuredly. But he does not use wordy prayer by his mouth; having learned to ask of the Lord what is requisite. In every place, therefore, but not ostensibly and visibly to the multitude, he will pray. But while engaged in walking, in conversation, while in silence, while engaged in reading and in works according to reason, he in every mood prays. [3577] If he but form the thought in the secret chamber of his soul, and call on the Father "with unspoken groanings," [3578] He is near, and is at his side, while yet speaking. Inasmuch as there are but three ends of all action, he does everything for its excellence and utility; but doing aught for the sake of pleasure, [3579] he leaves to those who pursue the common life. __________________________________________________________________ [3562] Ps. cxix. 164. [3563] [It is hardly needful to say that our author means "not merely in a specified place," etc. See p. 290, supra, as to time and place.] [3564] [See p. 200, this volume; also, infra, this chapter, p. 537.] [3565] Ps. cxix. 66. [3566] [Pious men have been strict in their conduct when quite alone, from a devout conviction of the presence of angelic guardians.] [3567] [1 Sam. i. 13. See this same chapter, infra, p. 535.] [3568] [This is variously explained. It seems to refer to some change of position in Christian assemblies, at the close of worship or in ascriptions of praise.] [3569] [See, supra, cap. vii. [123]note 8, p. 532.] [3570] [The third, sixth, and ninth hours were deemed sacred to the three persons of the Trinity, respectively. Also they were honoured as the hours of the beginning, middle, and close of our Lord's passion.] [3571] [Of these, see ed. Migne, ad locum.] [3572] According to Heinsius' reading, who substitutes aponenememee for aponenememeno. [3573] [Christians adopted this habit at an early period, on various grounds, as will hereafter appear in this series.] [3574] Ps. cxli. 2. [3575] [Jas. iv. 3.] [3576] [See, supra, this chapter, p. 533, [124]note 1.] [3577] [Supra, p. 535, also [125]note 1 p. 534.] [3578] Rom. viii. 26. [3579] to de epitelein dia ton dusoiston koinon bion is the reading of the text; which Potter amends, so as to bring out what is plainly the idea of the author, the reference to pleasure as the third end of actions, and the end pursued by ordinary men, by changing dia into hedea, which is simple, and leaves dusoiston (intolerable) to stand. Sylburgius notes that the Latin translator renders as if he read dia ten hedonen, which is adopted above. __________________________________________________________________ Chapter VIII.--The Gnostic So Addicted to Truth as Not to Need to Use an Oath. The man of proved character in such piety is far from being apt to lie and to swear. For an oath is a decisive affirmation, with the taking of the divine name. For how can he, that is once faithful, show himself unfaithful, so as to require an oath; and so that his life may not be a sure and decisive oath? He lives, and walks, and shows the trustworthiness of his affirmation in an unwavering and sure life and speech. And if the wrong lies in the judgment of one who does and says [something], and not in the suffering of one who has been wronged, [3580] he will neither lie nor commit perjury so as to wrong the Deity, knowing that it by nature is incapable of being harmed. Nor yet will he lie or commit any transgression, for the sake of the neighbour whom he has learned to love, though he be not on terms of intimacy. Much more, consequently, will he not lie or perjure himself on his own account, since he never with his will can be found doing wrong to himself. But he does not even swear, preferring to make averment, in affirmation by "yea," and in denial by "nay." For it is an oath to swear, or to produce [3581] anything from the mind in the way of confirmation in the shape of an oath. It suffices, then, with him, to add to an affirmation or denial the expression "I say truly," for confirmation to those who do not perceive the certainty of his answer. For he ought, I think, to maintain a life calculated to inspire confidence towards those without, so that an oath may not even be asked; and towards himself and those with whom he associates [3582] good feeling, which is voluntary righteousness. The Gnostic swears truly, but is not apt to swear, having rarely recourse to an oath, just as we have said. And his speaking truth on oath arises from his accord with the truth. This speaking truth on oath, then, is found to be the result of correctness in duties. Where, then, is the necessity for an oath to him who lives in accordance with the extreme of truth? [3583] He, then, that does not even swear will be far from perjuring himself. And he who does not transgress in what is ratified by compacts, will never swear; since the ratification of the violation and of the fulfilment is by actions; as certainly lying and perjury in affirming and swearing are contrary to duty. But he who lives justly, transgressing in none of his duties, when the judgment of truth is scrutinized, swears truth by his acts. Accordingly, testimony by the tongue is in his case superfluous. Therefore, persuaded always that God is everywhere, and fearing not to speak the truth, and knowing that it is unworthy of him to lie, he is satisfied with the divine consciousness and his own alone [3584] And so he lies not, nor does aught contrary to his compacts. And so he swears not even when asked for his oath; nor does he ever deny, so as to speak falsehood, though he should die by tortures. __________________________________________________________________ [3580] Or, "persecuted;" for adikoumenou (Lowth) and diokomenou (Potter and Latin translator) have been both suggested instead of the reading of the text, diakonoumenou. [3581] prospheresthai and propheresthai are both found here. [3582] sunientas, and (Sylburgius) suniontas. [3583] [Our Lord answered when adjured by the magistrate; but Christians objected to all extra-judicial oaths, their whole life being sworn to truth.] [3584] [This must be noted, because our author seems to tolerate a departure from strict truth in the next chapter.] __________________________________________________________________ Chapter IX.--Those Who Teach Others, Ought to Excel in Virtues. The gnostic dignity is augmented and increased by him who has undertaken the first place in the teaching of others, and received the dispensation by word and deed of the greatest good on earth, by which he mediates contact and fellowship with the Divinity. And as those who worship terrestrial things pray to them as if they heard, confirming compacts before them; so, in men who are living images, the true majesty of the Word is received by the trustworthy teacher; and the beneficence exerted towards them is carried up to the Lord, after whose image he who is a true man by instruction creates and harmonizes, renewing to salvation the man who receives instruction. For as the Greeks called steel Ares, and wine Dionysus, on account of a certain relation; so the Gnostic considering the benefit of his neighbours as his own salvation, may be called a living image of the Lord, not as respects the peculiarity of form, but the symbol of power and similarity of preaching. Whatever, therefore, he has in his mind, he bears on his tongue, to those who are worthy to hear, speaking as well as living from assent and inclination. For he both thinks and speaks the truth; unless at any time, medicinally, as a physician for the safety of the sick, he may deceive or tell an untruth, according to the Sophists. [3585] To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing. [3586] But that he might not, by dragging all at once away from the law to the circumcision of the heart through faith those of the Hebrews who were reluctant listeners, compel them to break away from the synagogue, he, "accommodating himself to the Jews, became a Jew that he might gain all." [3587] He, then, who submits to accommodate himself merely for the benefit of his neighbours, for the salvation of those for whose sake he accommodates himself, not partaking in any dissimulation through the peril impending over the just from those who envy them, such an one by no means acts with compulsion. [3588] But for the benefit of his neighbours alone, he will do things which would not have been done by him primarily, if he did not do them on their account. Such an one gives himself for the Church, for the disciples whom he has begotten in faith; for an example to those who are capable of receiving the supreme economy of the philanthropic and God-loving Instructor, for confirmation of the truth of his words, for the exercise of love to the Lord. Such an one is unenslaved by fear, true in word, enduring in labour, never willing to lie by uttered word, and in it always securing sinlessness; since falsehood, being spoken with a certain deceit, is not an inert word, but operates to mischief. On every hand, then, the Gnostic alone testifies to the truth in deed and word. For he always does rightly in all things, both in word and action, and in thought itself. Such, then, to speak cursorily, is the piety of the Christian. If, then, he does these things according to duty and right reason, he does them piously and justly. And if such be the case, the Gnostic alone is really both pious, and just, and God-fearing. The Christian is not impious. For this was the point incumbent on us to demonstrate to the philosophers; so that he will never in any way do aught bad or base (which is unjust). Consequently, therefore, he is not impious; but he alone fears God, holily and dutifully worshipping the true God, the universal Ruler, and King, and Sovereign, with the true piety. __________________________________________________________________ [3585] [Philo is here quoted by editors, and a passage from Plato. "Sophists," indeed! With insane persons, and in like cases, looser moralists have argued thus, but Clement justly credits it to Sophistry. [126]Elucidation I.] [3586] Rom. ii. 25; Eph. ii. 11. [Plainly, he introduces this example of an apparent inconsistency, because only so far he supposes the Gnostic may allow himself, without playing false, to temporize.] [3587] 1 Cor. ix. 19, etc. [3588] This sentence is obscure, and has been construed and amended variously. __________________________________________________________________ Chapter X.--Steps to Perfection. For knowledge (gnosis), to speak generally, a perfecting of man as man, is consummated by acquaintance with divine things, in character, life, and word, accordant and conformable to itself and to the divine Word. For by it faith is perfected, inasmuch as it is solely by it that the believer becomes perfect. Faith is an internal good, and without searching for God, confesses His existence, and glorifies Him as existent. Whence by starting from this faith, and being developed by it, through the grace of God, the knowledge respecting Him is to be acquired as far as possible. Now we assert that knowledge (gnosis) differs from the wisdom (sophia), which is the result of teaching. For as far as anything is knowledge, so far is it certainly wisdom; but in as far as aught is wisdom, it is not certainly knowledge. For the term wisdom appears only in the knowledge of the uttered word. But it is not doubting in reference to God, but believing, that is the foundation of knowledge. But Christ is both the foundation and the superstructure, by whom are both the beginning and the ends. And the extreme points, the beginning and the end--I mean faith and love--are not taught. But knowledge, conveyed from communication through the grace of God as a deposit, is entrusted to those who show themselves worthy of it; and from it the worth of love beams forth from light to light. For it is said, "To him that hath shall be given:" [3589] to faith, knowledge; and to knowledge, love; and to love, the inheritance. And this takes place, whenever one hangs on the Lord by faith, by knowledge, by love, and ascends along with Him to where the God and guard of our faith and love is. Whence at last (on account of the necessity for very great preparation and previous training in order both to hear what is said, and for the composure of life, and for advancing intelligently to a point beyond the righteousness of the law) it is that knowledge is committed to those fit and selected for it. It leads us to the endless and perfect end, teaching us beforehand the future life that we shall lead, according to God, and with gods; after we are freed from all punishment and penalty which we undergo, in consequence of our sins, for salutary discipline. After which redemption the reward and the honours are assigned to those who have become perfect; when they have got done with purification, and ceased from all service, though it be holy service, and among saints. Then become pure in heart, and near to the Lord, there awaits them restoration to everlasting contemplation; and they are called by the appellation of gods, being destined to sit on thrones with the other gods that have been first put in their places by the Saviour. Knowledge is therefore quick in purifying, and fit for that acceptable transformation to the better. Whence also with ease it removes [the soul] to what is akin to the soul, divine and holy, and by its own light conveys man through the mystic stages of advancement; till it restores the pure in heart to the crowning place of rest; teaching to gaze on God, face to face, with knowledge and comprehension. For in this consists the perfection of the gnostic soul, in its being with the Lord, where it is in immediate subjection to Him, after rising above all purification and service. Faith is then, so to speak, a comprehensive knowledge of the essentials; [3590] and knowledge is the strong and sure demonstration of what is received by faith, built upon faith by the Lord's teaching, conveying [the soul] on to infallibility, science, and comprehension. And, in my view, the first saving change is that from heathenism to faith, as I said before; and the second, that from faith to knowledge. And the latter terminating in love, thereafter gives the loving to the loved, that which knows to that which is known. And, perchance, such an one has already attained the condition of "being equal to the angels." [3591] Accordingly, after the highest excellence in the flesh, changing always duly to the better, he urges his flight to the ancestral hall, through the holy septenniad [of heavenly abodes] to the Lord's own mansion; to be a light, steady, and continuing eternally, entirely and in every part immutable. The first mode of the Lord's operation mentioned by us is an exhibition of the recompense resulting from piety. Of the very great number of testimonies that there are, I shall adduce one, thus summarily expressed by the prophet David: "Who shall ascend to the hill of the Lord, or who shall stand in His holy place? He who is guiltless in his hands, and pure in his heart; who hath not lifted up his soul to vanity, or sworn deceitfully to his neighbour. He shall receive blessing from the Lord, and mercy from God his Saviour. This is the generation of them that seek the Lord, that seek the face of the God of Jacob." [3592] The prophet has, in my opinion, concisely indicated the Gnostic. David, as appears, has cursorily demonstrated the Saviour to be God, by calling Him "the face of the God of Jacob," who preached and taught concerning the Spirit. Wherefore also the apostle designates as "the express image (charaktera) of the glory of the Father" [3593] the Son, who taught the truth respecting God, and expressed the fact that the Almighty is the one and only God and Father, "whom no man knoweth but the Son, and he to whom the Son shall reveal Him." [3594] That God is one is intimated by those "who seek the face of the God of Jacob;" whom being the only God, our Saviour and God characterizes as the Good Father. And "the generation of those that seek Him" is the elect race, devoted to inquiry after knowledge. Wherefore also the apostle says, "I shall profit you nothing, unless I speak to you, either by revelation, or by knowledge, or by prophecy, or by doctrine." [3595] Although even by those who are not Gnostics some things are done rightly, yet not according to reason; as in the case of fortitude. For some who are naturally high-spirited, and have afterwards without reason fostered this disposition, rush to many things, and act like brave men, so as sometimes to succeed in achieving the same things; just as endurance is easy for mechanics. But it is not from the same cause, or with the same object; not were they to give their whole body. "For they have not love," according to the apostle. [3596] All the action, then, of a man possessed of knowledge is right action; and that done by a man not possessed of knowledge is wrong action, though he observe a plan; since it is not from reflection that he acts bravely, nor does he direct his action in those things which proceed from virtue to virtue, to any useful purpose. The same holds also with the other virtues. So too the analogy is preserved in religion. Our Gnostic, then, not only is such in reference to holiness; but corresponding to the piety of knowledge are the commands respecting the rest of the conduct of life. For it is our purpose at present to describe the life of the Gnostic, [3597] not to present the system of dogmas, which we shall afterwards explain at the fitting time, preserving the order of topics. __________________________________________________________________ [3589] Luke xix. 26. [3590] [Ton katepeigonton gnosis. This definition must be borne in mind. It destroys all pretences that anything belonging to the faith, i.e., dogma, might belong to an esoteric system.] [3591] Luke xx. 36. [3592] Ps. xxiv. 3-6. [3593] Heb. i. 3. [3594] Matt. xi. 27. [3595] 1 Cor. xiv. 6. [3596] 1 Cor. xiii. 3. [3597] [Here, also, the morality of the true Gnostic is distinguished from the system of dogmas, ten ton dogmaton theorian. [127]Elucidation II.] __________________________________________________________________ Chapter XI.--Description of the Gnostic's Life. Respecting the universe, he conceives truly and grandly in virtue of his reception of divine teaching. Beginning, then, with admiration of the Creation, and affording of himself a proof of his capability for receiving knowledge, he becomes a ready pupil of the Lord. Directly on hearing of God and Providence, he believed in consequence of the admiration he entertained. Through the power of impulse thence derived he devotes his energies in every way to learning, doing all those things by means of which he shall be able to acquire the knowledge of what he desires. And desire blended with inquiry arises as faith advances. And this is to become worthy of speculation, of such a character, and such importance. So shall the Gnostic taste of the will of God. For it is not his ears, but his soul, that he yields up to the things signified by what is spoken. Accordingly, apprehending essences and things through the words, he brings his soul, as is fit, to what is essential; apprehending (e.g.) in the peculiar way in which they are spoken to the Gnostic, the commands, "Do not commit adultery," "Do not kill;" and not as they are understood by other people. [3598] Training himself, then, in scientific speculation, he proceeds to exercise himself in larger generalizations and grander propositions; knowing right well that "He that teacheth man knowledge," according to the prophet, is the Lord, the Lord acting by man's mouth. So also He assumed flesh. As is right, then, he never prefers the pleasant to the useful; not even if a beautiful woman were to entice him, when overtaken by circumstances, by wantonly urging him: since Joseph's master's wife was not able to seduce him from his stedfastness; but as she violently held his coat, divested himself of it,--becoming bare of sin, but clothed with seemliness of character. For if the eyes of the master--the Egyptian, I mean--saw not Joseph, yet those of the Almighty looked on. For we hear the voice, and see the bodily forms; but God scrutinizes the thing itself, from which the speaking and the looking proceed. Consequently, therefore, though disease, and accident, and what is most terrible of all, death, come upon the Gnostic, he remains inflexible in soul,--knowing that all such things are a necessity of creation, and that, also by the power of God, they become the medicine of salvation, benefiting by discipline those who are difficult to reform; allotted according to desert, by Providence, which is truly good. Using the creatures, then, when the Word prescribes, and to the extent it prescribes, in the exercise of thankfulness to the Creator, he becomes master of the enjoyment of them. He never cherishes resentment or harbours a grudge against any one, though deserving of hatred for his conduct. For he worships the Maker, and loves him, who shares life, pitying and praying for him on account of his ignorance. He indeed partakes of the affections of the body, to which, susceptible as it is of suffering by nature, he is bound. But in sensation he is not the primary subject of it. Accordingly, then, in involuntary circumstances, by withdrawing himself from troubles to the things which really belong to him, he is not carried away with what is foreign to him. And it is only to things that are necessary for him that he accommodates himself, in so far as the soul is preserved unharmed. For it is not in supposition or seeming that he wishes to be faithful; but in knowledge and truth, that is, in sure deed and effectual word. [3599] Wherefore he not only praises what is noble, but endeavours himself to be noble; changing by love from a good and faithful servant into a friend, through the perfection of habit, which he has acquired in purity from true instruction and great discipline. Striving, then, to attain to the summit of knowledge (gnosis); decorous in character; composed in mien; possessing all those advantages which belong to the true Gnostic; fixing his eye on fair models, on the many patriarchs who have lived rightly, and on very many prophets and angels reckoned without number, and above all, on the Lord, who taught and showed it to be possible for him to attain that highest life of all,--he therefore loves not all the good things of the world, which are within his grasp, that he may not remain on the ground, but the things hoped for, or rather already known, being hoped for so as to be apprehended. So then he undergoes toils, and trials, and afflictions, not as those among the philosophers who are endowed with manliness, in the hope of present troubles ceasing, and of sharing again in what is pleasant; but knowledge has inspired him with the firmest persuasion of receiving the hopes of the future. Wherefore he contemns not alone the pains of this world, but all its pleasures. They say, accordingly, that the blessed Peter, on seeing his wife led to death, rejoiced on account of her call and conveyance home, and called very encouragingly and comfortingly, addressing her by name, "Remember thou the Lord." Such was the marriage of the blessed and their perfect disposition towards those dearest to them. [3600] Thus also the apostle says, "that he who marries should be as though he married not," [3601] and deem his marriage free of inordinate affection, and inseparable from love to the Lord; to which the true husband exhorted his wife to cling on her departure out of this life to the Lord. Was not then faith in the hope after death conspicuous in the case of those who gave thanks to God even in the very extremities of their punishments? For firm, in my opinion, was the faith they possessed, which was followed by works of faith. In all circumstances, then, is the soul of the Gnostic strong, in a condition of extreme health and strength, like the body of an athlete. For he is prudent in human affairs, in judging what ought to be done by the just man; having obtained the principles from God from above, and having acquired, in order to the divine resemblance, moderation in bodily pains and pleasures. And he struggles against fears boldly, trusting in God. Certainly, then, the gnostic soul, adorned with perfect virtue, is the earthly image of the divine power; its development being the joint result of nature, of training, of reason, all together. This beauty of the soul becomes a temple of the Holy Spirit, when it acquires a disposition in the whole of life corresponding to the Gospel. Such an one consequently withstands all fear of everything terrible, not only of death, but also poverty and disease, and ignominy, and things akin to these; being unconquered by pleasure, and lord over irrational desires. For he well knows what is and what is not to be done; being perfectly aware what things are really to be dreaded, and what not. Whence he bears intelligently what the Word intimates to him to be requisite and necessary; intelligently discriminating what is really safe (that is, good), from what appears so; and things to be dreaded from what seems so, such as death, disease, and poverty; which are rather so in opinion than in truth. This is the really good man, who is without passions; having, through the habit or disposition of the soul endued with virtue, transcended the whole life of passion. He has everything dependent on himself for the attainment of the end. For those accidents which are called terrible are not formidable to the good man, because they are not evil. And those which are really to be dreaded are foreign to the gnostic Christian, being diametrically opposed to what is good, because evil; and it is impossible for contraries to meet in the same person at the same time. He, then, who faultlessly acts the drama of life which God has given him to play, knows both what is to be done and what is to be endured. Is it not then from ignorance of what is and what is not to be dreaded that cowardice arises? Consequently the only man of courage is the Gnostic, who knows both present and future good things; along with these, knowing, as I have said, also the things which are in reality not to be dreaded. Because, knowing vice alone to be hateful, and destructive of what contributes to knowledge, protected by the armour of the Lord, he makes war against it. For if anything is caused through folly, and the operation or rather co-operation of the devil, this thing is not straightway the devil or folly. For no action is wisdom. For wisdom is a habit. And no action is a habit. The action, then, that arises from ignorance, is not already ignorance, but an evil through ignorance, but not ignorance. For neither perturbations of mind nor sins are vices, though proceeding from vice. No one, then, who is irrationally brave is a Gnostic; [3602] since one might call children brave, who, through ignorance of what is to be dreaded, undergo things that are frightful. So they touch fire even. And the wild beasts that rush close on the points of spears, having a brute courage, might be called valiant. And such people might perhaps call jugglers valiant, who tumble on swords with a certain dexterity, practising a mischievous art for sorry gain. But he who is truly brave, with the peril arising from the bad feeling of the multitude before his eyes, courageously awaits whatever comes. In this way he is distinguished from others that are called martyrs, inasmuch as some furnish occasions for themselves, and rush into the heart of dangers, I know not how (for it is right to use mild language); while they, in accordance with right reason, protect themselves; then, on God really calling them, promptly surrender themselves, and confirm the call, from being conscious of no precipitancy, and present the man to be proved in the exercise of true rational fortitude. Neither, then, enduring lesser dangers from fear of greater, like other people, nor dreading censure at the hands of their equals, and those of like sentiments, do they continue in the confession of their calling; but from love to God they willingly obey the call, with no other aim in view than pleasing God, and not for the sake of the reward of their toils. For some suffer from love of glory, and others from fear of some other sharper punishment, and others for the sake of pleasures and delights after death, being children in faith; blessed indeed, but not yet become men in love to God, as the Gnostic is. For there are, as in the gymnastic contests, so also in the Church, crowns for men and for children. But love is to be chosen for itself, and for nothing else. Therefore in the Gnostic, along with knowledge, the perfection of fortitude is developed from the discipline of life, he having always studied to acquire mastery over the passions. Accordingly, love makes its own athlete fearless and dauntless, and confident in the Lord, anointing and training him; as righteousness secures for him truthfulness in his whole life. [3603] For it was a compendium of righteousness to say, "Let your yea be yea; and your nay, nay." [3604] And the same holds with self-control. For it is neither for love of honour, as the athletes for the sake of crowns and fame; nor on the other hand, for love of money, as some pretend to exercise self-control, pursuing what is good with terrible suffering. Nor is it from love of the body for the sake of health. Nor any more is any man who is temperate from rusticity, who has not tasted pleasures, truly a man of self-control. Certainly those who have led a laborious life, on tasting pleasures, forthwith break down the inflexibility of temperance into pleasures. Such are they who are restrained by law and fear. For on finding a favourable opportunity they defraud the law, by giving what is good the slip. But self-control, desirable for its own sake, perfected through knowledge, abiding ever, makes the man lord and master of himself; so that the Gnostic is temperate and passionless, incapable of being dissolved by pleasures and pains, as they say adamant is by fire. The cause of these, then, is love, of all science the most sacred and most sovereign. For by the service of what is best and most exalted, which is characterized by unity, it renders the Gnostic at once friend and son, having in truth grown "a perfect man, up to the measure of full stature." [3605] Further, agreement in the same thing is consent. But what is the same is one. And friendship is consummated in likeness; the community lying in oneness. The Gnostic, consequently, in virtue of being a lover of the one true God, is the really perfect man and friend of God, and is placed in the rank of son. For these are names of nobility and knowledge, and perfection in the contemplation of God; which crowning step of advancement the gnostic soul receives, when it has become quite pure, reckoned worthy to behold everlastingly God Almighty, "face," it is said, "to face." For having become wholly spiritual, and having in the spiritual Church gone to what is of kindred nature, it abides in the rest of God. __________________________________________________________________ [3598] [Others see the letter only, but the true Gnostic penetrates to the spirit, of the law.] [3599] [Here is no toleration of untruth. See p. 538, supra.] [3600] [The bearing of this beautiful anecdote upon clerical wedlock and the sanctity of the married life must be obvious.] [3601] [1 Cor. vii. 29. S.] [3602] [Brute bravery is here finely contrasted with real courage: a distinction rarely recognised by the multitude. Thus the man who trembles, yet goes into peril in view of duty, is the real hero. Yet the insensible brute, who does not appreciate the danger, often passes for his superior, with the majority of men.] [3603] [Again note our author's fidelity to the law of intrepid truthfulness, and compare pp. 538, 540.] [3604] [Jas. v. 12. S.] [3605] Eph. iv. 13. __________________________________________________________________ Chapter XII.--The True Gnostic is Beneficent, Continent, and Despises Worldly Things. Let these things, then, be so. And such being the attitude of the Gnostic towards the body and the soul--towards his neighbours, whether it be a domestic, or a lawful enemy, or whosoever--he is found equal and like. For he does not "despise his brother," who, according to the divine law, is of the same father and mother. Certainly he relieves the afflicted, helping him with consolations, encouragements, and the necessaries of life; giving to all that need, though not similarly, but justly, according to desert; furthermore, to him who persecutes and hates, even if he need it; caring little for those who say to him that he has given out of fear, if it is not out of fear that he does so, but to give help. For how much more are those, who towards their enemies are devoid of love of money, and are haters of evil, animated with love to those who belong to them? Such an one from this proceeds to the accurate knowledge of whom he ought chiefly to give to, and how much, and when, and how. And who could with any reason become the enemy of a man who gives no cause for enmity in any way? And is it not just as in the case of God? We say that God is the adversary of no one, and the enemy of no one (for He is the Creator of all, and nothing that exists is what He wills it not to be; but we assert that the disobedient, and those who walk not according to His commandments, are enemies to Him, as being those who are hostile to His covenant). We shall find the very same to be the case with the Gnostic, for he can never in any way become an enemy to any one; but those may be regarded enemies to him who turn to the contrary path. In particular, the habit of liberality [3606] which prevails among us is called "righteousness;" but the power of discriminating according to desert, as to greater and less, with reference to those who am proper subjects of it, is a form of the very highest righteousness. There are things practiced in a vulgar style by some people, such as control over pleasures. For as, among the heathen, there are those who, from the impossibility of obtaining what one sees, [3607] and from fear of men, and also for the sake of greater pleasures, abstain from the delights that are before them; so also, in the case of faith, some practice self-restraint, either out of regard to the promise or from fear of God. Well, such self-restraint is the basis of knowledge, and an approach to something better, and an effort after perfection. For "the fear of the Lord," it is said, "is the beginning of wisdom." [3608] But the perfect man, out of love, "beareth all things, endureth all things," [3609] "as not pleasing man, but God." [3610] Although praise follows him as a consequence, it is not for his own advantage, but for the imitation and benefit of those who praise him. According to another view, it is not he who merely controls his passions that is called a continent man, but he who has also achieved the mastery over good things, and has acquired surely the great accomplishments of science, from which he produces as fruits the activities of virtue. Thus the Gnostic is never, on the occurrence of an emergency, dislodged from the habit peculiar to him. For the scientific possession of what is good is firm and unchangeable, being the knowledge of things divine and human. Knowledge, then, never becomes ignorance nor does good change into evil. Wherefore also he eats, and drinks, and marries, not as principal ends of existence, but as necessary. I name marriage even, if the Word prescribe, and as is suitable. For having become perfect, he [3611] has the apostles for examples; and one is not really shown to be a man in the choice of single life; but he surpasses men, who, disciplined by marriage, procreation of children, and care for the house, without pleasure or pain, in his solicitude for the house has been inseparable from God's love, and withstood all temptation arising through children, and wife, and domestics, and possessions. But he that has no family is in a great degree free of temptation. Caring, then, for himself alone, he is surpassed by him who is inferior, as far as his own personal salvation is concerned, but who is superior in the conduct of life, preserving certainly, in his care for the truth, a minute image. But we must as much as possible subject the soul to varied preparatory exercise, that it may become susceptible to the reception of knowledge. Do you not see how wax is softened and copper purified, in order to receive the stamp applied to it? Just as death is the separation of the soul from the body, so is knowledge as it were the rational death urging the spirit away, and separating it from the passions, and leading it on to the life of well-doing, that it may then say with confidence to God, "I live as Thou wishest." For he who makes it his purpose to please men cannot please God, since the multitude choose not what is profitable, but what is pleasant. But in pleasing God, one as a consequence gets the favour of the good among men. How, then, can what relates to meat, and drink, and amorous pleasure, be agreeable to such an one? since he views with suspicion even a word that produces pleasure, and a pleasant movement and act of the mind. "For no one can serve two masters, God and Mammon," [3612] it is said; meaning not simply money, but the resources arising from money bestowed on various pleasures. In reality, it is not possible for him who magnanimously and truly knows God, to serve antagonistic pleasures. There is one alone, then, who from the beginning was free of concupiscence--the philanthropic Lord, who for us became man. And whosoever endeavour to be assimilated to the impress given by Him, strive, from exercise, to become free of concupiscence. For he who has exercised concupiscence and then restrained himself, is like a widow who becomes again a virgin by continence. Such is the reward of knowledge, rendered to the Saviour and Teacher, which He Himself asked for,--abstinence from what is evil, activity in doing good, by which salvation is acquired. As, then, those who have learned the arts procure their living by what they have been taught, so also is the Gnostic saved, procuring life by what he knows. For he who has not formed the wish to extirpate the passion of the soul, kills himself. But, as seems, ignorance is the starvation of the soul, and knowledge its sustenance. Such are the gnostic souls, which the Gospel likened to the consecrated virgins who wait for the Lord. For they are virgins, in respect of their abstaining from what is evil. And in respect of their waiting out of love for the Lord and kindling their light for the contemplation of things, they are wise souls, saying, "Lord, for long we have desired to receive Thee; we have lived according to what Thou hast enjoined, transgressing none of Thy commandments. Wherefore also we claim the promises. And we pray for what is beneficial, since it is not requisite to ask of Thee what is most excellent. And we shall take everything for good; even though the exercises that meet us, which Thine arrangement brings to us for the discipline of our stedfastness, appear to be evil." The Gnostic, then, from his exceeding holiness, is better prepared to fail when he asks, than to get when he does not ask. His whole life is prayer and converse with God. [3613] And if he be pure from sins, he will by all means obtain what he wishes. For God says to the righteous man, "Ask, and I will give thee; think, and I will do." If beneficial, he will receive it at once; and if injurious, he will never ask it, and therefore he will not receive it. So it shall be as he wishes. But if one say to us, that some sinners even obtain according to their requests, [we should say] that this rarely takes place, by reason of the righteous goodness of God. And it is granted to those who are capable of doing others good. Whence the gift is not made for the sake of him that asked it; but the divine dispensation, foreseeing that one would be saved by his means, renders the boon again righteous. And to those who are worthy, things which are really good are given, even without their asking. Whenever, then, one is righteous, not from necessity or out of fear or hope, but from free choice, this is called the royal road, which the royal race travel. But the byways are slippery and precipitous. If, then, one take away fear and honour, I do not know if the illustrious among the philosophers, who use such freedom of speech, will any longer endure afflictions. Now lusts and other sins are called "briars and thorns." Accordingly the Gnostic labours in the Lord's vineyard, planting, pruning, watering; being the divine husbandman of what is planted in faith. Those, then, who have not done evil, think it right to receive the wages of ease. But he who has done good out of free choice, demands the recompense as a good workman. He certainly shall receive double wages--both for what he has not done, and for what good he has done. Such a Gnostic is tempted by no one except with God's permission, and that for the benefit of those who are with him; and he strengthens them for faith, encouraging them by manly endurance. And assuredly it was for this end, for the establishment and confirmation of the Churches, that the blessed apostles were brought into trial and to martyrdom. The Gnostic, then, hearing a voice ringing in his ear, which says, "Whom I shall strike, do thou pity," beseeches that those who hate him may repent. For the punishment of malefactors, to be consummated in the highways, is for children to behold; [3614] for there is no possibility of the Gnostic, who has from choice trained himself to be excellent and good, ever being instructed or delighted with such spectacles. [3615] And so, having become incapable of being softened by pleasures, and never falling into sins, he is not corrected by the examples of other men's sufferings. And far from being pleased with earthly pleasures and spectacles is he who has shown a noble contempt for the prospects held out in this world, although they are divine. "Not every one," therefore, "that says Lord, Lord, shall enter into the kingdom of God; but he that doeth the will of God." [3616] Such is the gnostic labourer, who has the mastery of worldly desires even while still in the flesh; and who, in regard to things future and still invisible, which he knows, has a sure persuasion, so that he regards them as more present than the things within reach. This able workman rejoices in what he knows, but is cramped on account of his being involved in the necessities of life; not yet deemed worthy of the active participation in what he knows. So he uses this life as if it belonged to another,--so far, that is, as is necessary. He knows also the enigmas of the fasting of those days [3617] --I mean the Fourth and the Preparation. For the one has its name from Hermes, and the other from Aphrodite. He fasts in his life, in respect of covetousness and voluptuousness, from which all the vices grow. For we have already often above shown the three varieties of fornication, according to the apostle--love of pleasure, love of money, idolatry. He fasts, then, according to the Law, abstaining from bad deeds, and, according to the perfection of the Gospel, from evil thoughts. Temptations are applied to him, not for his purification, but, as we have said, for the good of his neighbours, if, making trial of toils and pains, he has despised and passed them by. The same holds of pleasure. For it is the highest achievement for one who has had trial of it, afterwards to abstain. For what great thing is it, if a man restrains himself in what he knows not? He, in fulfilment of the precept, according to the Gospel, keeps the Lord's day, [3618] when he abandons an evil disposition, and assumes that of the Gnostic, glorifying the Lord's resurrection in himself. Further, also, when he has received the comprehension of scientific speculation, he deems that he sees the Lord, directing his eyes towards things invisible, although he seems to look on what he does not wish to look on; chastising the faculty of vision, when he perceives himself pleasurably affected by the application of his eyes; since he wishes to see and hear that alone which concerns him. In the act of contemplating the souls of the brethren, he beholds the beauty of the flesh also, with the soul itself, which has become habituated to look solely upon that which is good, without carnal pleasure. And they are really brethren; inasmuch as, by reason of their elect creation, and their oneness of character, and the nature of their deeds, they do, and think, and speak the same holy and good works, in accordance with the sentiments with which the Lord wished them as elect to be inspired. For faith shows itself in their making choice of the same things; and knowledge, in learning and thinking the same things; and hope, in desiring [3619] the same things. And if, through the necessity of life, he spend a small portion of time about his sustenance, he thinks himself defrauded, being diverted by business. [3620] Thus not even in dreams does he look on aught that is unsuitable to an elect man. For thoroughly [3621] a stranger and sojourner in the whole of life is every such one, who, inhabiting the city, despises the things in the city which are admired by others, and lives in the city as in a desert, so that the place may not compel him, but his mode of life show him to be just. This Gnostic, to speak compendiously, makes up for the absence of the apostles, by the rectitude of his life, the accuracy of his knowledge, by benefiting his relations, by "removing the mountains" of his neighbours, and putting away the irregularities of their soul. Although each of us is his [3622] own vineyard and labourer. He, too, while doing the most excellent things, wishes to elude the notice of men, persuading the Lord along with himself that he is living in accordance with the [3623] commandments, preferring these things from believing them to exist. "For where any one's mind is, there also is his treasure." [3624] He impoverishes himself, in order that he may never overlook a brother who has been brought into affliction, through the perfection that is in love, especially if he know that he will bear want himself easier than his brother. He considers, accordingly, the other's pain his own grief; and if, by contributing from his own indigence in order to do good, he suffer any hardship, he does not fret at this, but augments his beneficence still more. For he possesses in its sincerity the faith which is exercised in reference to the affairs of life, and praises the Gospel in practice and contemplation. And, in truth, he wins his praise "not from men, but from God," [3625] by the performance of what the Lord has taught. He, attracted by his own hope, tastes not the good things that are in the world, entertaining a noble contempt for all things here; pitying those that are chastised after death, who through punishment unwillingly make confession; having a clear conscience with reference to his departure, and being always ready, as "a stranger and pilgrim," with regard to the inheritances here; mindful only of those that are his own, and regarding all things here as not his own; not only admiring the Lord's commandments, but, so to speak, being by knowledge itself partaker of the divine will; a truly chosen intimate of the Lord and His commands in virtue of being righteous; and princely and kingly as being a Gnostic; despising all the gold on earth and under the earth, and dominion from shore to shore of ocean, so that he may cling to the sole service of the Lord. Wherefore also, in eating, and drinking, and marrying (if the Word enjoin), and even in seeing dreams, [3626] he does and thinks what is holy. So is he always pure for prayer. He also prays in the society of angels, as being already of angelic rank, and he is never out of their holy keeping; and though he pray alone, he has the choir of the saints [3627] standing with him. He recognises a twofold [element in faith], both the activity of him who believes, and the excellence of that which is believed according to its worth; since also righteousness is twofold, that which is out of love, and that from fear. Accordingly it is said, "The fear of the Lord is pure, remaining for ever and ever." [3628] For those that from fear turn to faith and righteousness, remain for ever. Now fear works abstinence from what is evil; but love exhorts to the doing of good, by building up to the point of spontaneousness; that one may hear from the Lord, "I call you no longer servants, but friends," and may now with confidence apply himself to prayer. And the form of his prayer is thanksgiving for the past, for the present, and for the future as already through faith present. This is preceded by the reception of knowledge. And he asks to live the allotted life in the flesh as a Gnostic, as free from the flesh, and to attain to the best things, and flee from the worse. He asks, too, relief in those things in which we have sinned, and conversion to the acknowledgment of them. [3629] He follows, on his departure, Him who calls, as quickly, so to speak, as He who goes before calls, hasting by reason of a good conscience to give thanks; and having got there with Christ shows himself worthy, through his purity, to possess, by a process of blending, the power of God communicated by Christ. For he does not wish to be warm by participation in heat, or luminous by participation in flame, but to be wholly light. He knows accurately the declaration, "Unless ye hate father and mother, and besides your own life, and unless ye bear the sign [of the cross]." [3630] For he hates the inordinate affections of the flesh, which possess the powerful spell of pleasure; and entertains a noble contempt for all that belongs to the creation and nutriment of the flesh. He also withstands the corporeal [3631] soul, putting a bridle-bit on the restive irrational spirit: "For the flesh lusteth against the Spirit." [3632] And "to bear the sign of [the cross]" is to bear about death, by taking farewell of all things while still alive; since there is not equal love in "having sown the flesh," [3633] and in having formed the soul for knowledge. He having acquired the habit of doing good, exercises beneficence well, quicker than speaking; praying that he may get a share in the sins of his brethren, in order to confession and conversion on the part of his kindred; and eager to give a share to those dearest to him of his own good things. And so these are to him, friends. Promoting, then, the growth of the seeds deposited in him, according to the husbandry enjoined by the Lord, he continues free of sin, and becomes continent, and lives in spirit with those who are like him, among the choirs of the saints, though still detained on earth. He, all day and night, speaking and doing the Lord's commands, rejoices exceedingly, not only on rising in the morning and at noon, but also when walking about, when asleep, when dressing and undressing; [3634] and he teaches his son, if he has a son. He is inseparable from the commandment and from hope, and is ever giving thanks to God, like the living creatures figuratively spoken of by Esaias, and submissive in every trial, he says, "The Lord gave, and the Lord hath taken away." [3635] For such also was Job; who after the spoiling of his effects, along with the health of his body, resigned all through love to the Lord. For "he was," it is said, "just, holy, and kept apart from all wickedness." [3636] Now the word "holy" points out all duties toward God, and the entire course of life. Knowing which, he was a Gnostic. For we must neither cling too much to such things, even if they are good, seeing they are human, nor on the other hand detest them, if they are bad; but we must be above both [good and bad], trampling the latter under foot, and passing on the former to those who need them. But the Gnostic is cautious in accommodation, lest he be not perceived, or lest the accommodation become disposition. __________________________________________________________________ [3606] [The habit of beneficence is a form of virtue, which the Gospel alone has bred among mankind.] [3607] hora: or, desires, hera, as Sylburgius suggests. [3608] Prov. i. 7. [3609] 1 Cor. xiii. 7. [3610] 1 Thess. ii. 4. [3611] [This striking tribute to chaste marriage as consistent with Christian perfection exemplified by apostles, and in many things superior to the selfishness of celibacy, is of the highest importance in the support of a true Catholicity, against the false. p. 541, [128]note 1.] [3612] Matt. vi. 24; Luke xvi. 13. [3613] ["Rapt into still communion that transcends The imperfect offices of prayer and praise." Wordsworth: Excursion, book i. 208.] [3614] According to the text, instead of "to behold," as above, it would be "not to behold." Lowth suggests the omission of "not," (me). Retaining it, and translating "is not even for children to behold," the clause yields a suitable sense. [3615] hupo toiouton is here substituted by Heinsius for hupo ton auton. [3616] Matt. vii. 21. [3617] [The stationary days, Wednesday and Friday. See constitutions called Apostolical, v. 19, and vii. 24; also Hermas, Shepherd, p. 33, this volume, and my note.] [3618] [Rom. vi. 5. The original of Clement's argument seems to me to imply that he is here speaking of the Paschal festival, and the true keeping of it by a moral resurrection (1 Cor. v. 7, 8). But the weekly Lord's day enforces the same principle as the great dominical anniversary.] [3619] pothein suggested by Lowth instead of poiein. [3620] [The peril of wealth and "business," thus enforced in the martyr-age, is too little insisted upon in our day; if, indeed, it is not wholly overlooked.] [3621] atechnos adopted instead of atechnos of the text, and transferred to the beginning of this sentence from the close of the preceding, where it appears in the text. [3622] See Matt. xx. 21. Mark xi. 23; 1 Cor. xiii. 2, etc. [3623] Or His, i.e., the Lord's. [3624] Referring to Matt. vi. 21. [3625] Rom. ii. 29. [3626] [Again the sanctity of chaste marriage. The Fathers attach responsibility to the conscience for impure dreams. See supra, this page.] [3627] agion, as in the best authorities: or angelon, as in recent editions. ["Where two or three are gathered," etc. This principle is insisted upon by the Fathers, as the great idea of public worship. And see the Trisgion, Bunsen's Hippolytus, vol. ii. p. 63.] [3628] Ps. xix. 9. [3629] Luke xviii. 18. [3630] Luke xiv. 26, 27. [3631] i.e., The sentient soul, which he calls the irrational spirit, in contrast with the rational soul. [3632] Gal. v. 17. [3633] In allusion to Gal. vi. 8, where, however, the apostle speaks of sowing to the flesh. [3634] [See, supra, cap. vii. p. 533.] [3635] Job. i. 21. [3636] Job i. 1. __________________________________________________________________ Chapter XIII.--Description of the Gnostic Continued. He never remembers those who have sinned against him, but forgives them. Wherefore also he righteously prays, saying, "Forgive us; for we also forgive." [3637] For this also is one of the things which God wishes, to covet nothing, to hate no one. For all men are the work of one will. And is it not the Saviour, who wishes the Gnostic to be perfect as "the heavenly Father," [3638] that is, Himself, who says, "Come, ye children, hear from me the fear of the Lord?" [3639] He wishes him no longer to stand in need of help by angels, but to receive it from Himself, having become worthy, and to have protection from Himself by obedience. Such an one demands from the Lord, and does not merely ask. And in the case of his brethren in want, the Gnostic will not ask himself for abundance of wealth to bestow, but will pray that the supply of what they need may be furnished to them. For so the Gnostic gives his prayer to those who are in need, and by his prayer they are supplied, without his knowledge, and without vanity. Penury and disease, and such trials, are often sent for admonition, for the correction of the past, and for care for the future. Such an one prays for relief from them, in virtue of possessing the prerogative of knowledge, not out of vainglory; but from the very fact of his being a Gnostic, he works beneficence, having become the instrument of the goodness of God. They say in the traditions [3640] that Matthew the apostle constantly said, that "if the neighbour of an elect man sin, the elect man has sinned. For had he conducted himself as the Word prescribes, his neighbour also would have been filled with such reverence for the life he led as not to sin." What, then, shall we say of the Gnostic himself? "Know ye not," says the apostle, "that ye are the temple of God?" [3641] The Gnostic is consequently divine, and already holy, God-bearing, and God-borne. Now the Scripture, showing that sinning is foreign to him, sells those who have fallen away to strangers, saying, "Look not on a strange woman, to lust," [3642] plainly pronounces sin foreign and contrary to the nature of the temple of God. Now the temple is great, as the Church, and it is small, as the man who preserves the seed of Abraham. He, therefore, who has God resting in him will not desire aught else. At once leaving all hindrances, and despising all matter which distracts him, he cleaves the heaven by knowledge. And passing through the spiritual Essences, and all rule and authority, he touches the highest thrones, hasting to that alone for the sake of which alone he knew. Mixing, then, "the serpent with the dove," [3643] he lives at once perfectly and with a good conscience, mingling faith with hope, in order to the expectation of the future. For he is conscious of the boon he has received, having become worthy of obtaining it; and is translated from slavery to adoption, as the consequence of knowledge; knowing God, or rather known of Him, for the end, he puts forth energies corresponding to the worth of grace. For works follow knowledge, as the shadow the body. Rightly, then, he is not disturbed by anything which happens; nor does he suspect those things, which, through divine arrangement, take place for good. Nor is he ashamed to die, having a good conscience, and being fit to be seen by the Powers. Cleansed, so to speak, from all the stains of the soul, he knows right well that it will be better with him after his departure. Whence he never prefers pleasure and profit to the divine arrangement, since he trains himself by the commands, that in all things he may be well pleasing to the Lord, and praiseworthy in the sight of the world, since all things depend on the one Sovereign God. The Son of God, it is said, came to His own, and His own received Him not. Wherefore also in the use of the things of the world he not only gives thanks and praises the creation, but also, while using them as is right, is praised; since the end he has in view terminates in contemplation by gnostic activity in accordance with the commandments. Thence now, by knowledge collecting materials to be the food of contemplation, having embraced nobly the magnitude of knowledge, he advances to the holy recompense of translation hence. For he has heard the Psalm which says: "Encircle Zion, and encompass it, tell upon its towers." [3644] For it intimates, I think, those who have sublimely embraced the Word, so as to become lofty towers, and to stand firmly in faith and knowledge. Let these statements concerning the Gnostic, containing the germs of the matter in as brief terms as possible, be made to the Greeks. But let it be known that if the [mere] believer do rightly one or a second of these things, yet he will not do so in all nor with the highest knowledge, like the Gnostic. __________________________________________________________________ [3637] Matt. vi. 12; Luke xi. 4. [3638] Matt. v. 48. [3639] Ps. xxxiv. 11. [3640] [See book ii. p. 358, also book vii. cap. 17, infra.] [3641] 1 Cor. iii. 16. [3642] These words are not found in Scripture. Solomon often warns against strange women, and there are the Lord's words in Matt. v. 28. [3643] Matt. x. 16. [3644] Ps. xlviii. 12. __________________________________________________________________ Chapter XIV.--Description of the Gnostic Furnished by an Exposition of 1 Cor. vi. 1, Etc. Now, of what I may call the passionlessness which we attribute to the Gnostic (in which the perfection of the believer, "advancing by love, comes to a perfect man, to the measure of full stature," [3645] by being assimilated to God, and by becoming truly angelic), many other testimonies from the Scripture, occur to me to adduce. But I think it better, on account of the length of the discourse, that such an honour should be devolved on those who wish to take pains, and leave it to them to elaborate the dogmas by the selection of Scriptures. One passage, accordingly, I shall in the briefest terms advert to, so as not to leave the topic unexplained. For in the first Epistle to the Corinthians the divine apostle says: "Dare any of you, having a matter against the other, go to law before the unrighteous, and not before the saints? Know ye not that the saints shall judge the world?" [3646] and so on. The section being very long, we shall exhibit the meaning of the apostle's utterance by employing such of the apostolic expressions as are most pertinent, and in the briefest language, and in a sort of cursory way, interpreting the discourse in which he describes the perfection of the Gnostic. For he does not merely instance the Gnostic as characterized by suffering wrong rather than do wrong; but he teaches that he is not mindful of injuries, and does not allow him even to pray against the man who has done him wrong. For he knows that the Lord expressly enjoined "to pray for enemies." [3647] To say, then, that the man who has been injured goes to law before the unrighteous, is nothing else than to say that he shows a wish to retaliate, and a desire to injure the second in return, which is also to do wrong likewise himself. And his saying, that he wishes "some to go to law before the saints," points out those who ask by prayer that those who have done wrong should suffer retaliation for their injustice, and intimates that the second are better than the former; but they are not yet obedient, [3648] if they do not, having become entirely free of resentment, pray even for their enemies. It is well, then, for them to receive right dispositions from repentance, which results in faith. For if the truth seems to get enemies who entertain bad feeling, yet it is not hostile to any one. "For God makes His sun to shine on the just and on the unjust," [3649] and sent the Lord Himself to the just and the unjust. And he that earnestly strives to be assimilated to God, in the exercise of great absence of resentment, forgives seventy times seven times, as it were all his life through, and in all his course in this world (that being indicated by the enumeration of sevens) shows clemency to each and any one; if any during the whole time of his life in the flesh do the Gnostic wrong. For he not only deems it right that the good man should resign his property alone to others, being of the number of those who have done him wrong; but also wishes that the righteous man should ask of those judges forgiveness for the offences of those who have done him wrong. And with reason, if indeed it is only in that which is external and concerns the body, though it go to the extent of death even, that those who attempt to wrong him take advantage of him; none of which truly belong to the Gnostic. And how shall one "judge" the apostate "angels," who has become himself an apostate from that forgetfulness of injuries, which is according to the Gospel? "Why do ye not rather suffer wrong?" he says; "why are ye not rather defrauded? Yea, ye do wrong and defraud," [3650] manifestly by praying against those who transgress in ignorance, and deprive of the philanthropy and goodness of God, as far as in you lies, those against whom you pray, "and these your brethren,"--not meaning those in the faith only, but also the proselytes. For whether he who now is hostile shall afterwards believe, we know not as yet. From which the conclusion follows clearly, if all are not yet brethren to us, they ought to be regarded in that light. And now it is only the man of knowledge who recognises all men to be the work of one God, and invested with one image in one nature, although some may be more turbid than others; and in the creatures he recognises the operation, by which again he adores the will of God. "Know ye not that the unrighteous shall not inherit the kingdom of God?" [3651] He acts unrighteously who retaliates, whether by deed or word, or by the conception of a wish, which, after the training of the Law, the Gospel rejects. "And such were some of you"--such manifestly as those still are whom you do not forgive; "but ye are washed," [3652] not simply as the rest, but with knowledge; ye have cast off the passions of the soul, in order to become assimilated, as far as possible, to the goodness of God's providence by long-suffering, and by forgiveness "towards the just and the unjust," casting on them the gleam of benignity in word and deeds, as the sun. The Gnostic will achieve this either by greatness of mind, or by imitation of what is better. And that is a third cause. "Forgive, and it shall be forgiven you;" the commandment, as it were, compelling to salvation through superabundance of goodness. "But ye are sanctified." For he who has come to this state is in a condition to be holy, falling into none of the passions in any way, but as it were already disembodied and already grown holy without [3653] this earth. "Wherefore," he says, "ye are justified in the name of the Lord." Ye are made, so to speak, by Him to be righteous as He is, and are blended as far as possible with the Holy Spirit. For "are not all things lawful to me? yet I will not be brought under the power of any," [3654] so as to do, or think, or speak aught contrary to the Gospel. "Meats for the belly, and the belly for meats, which God shall destroy," [3655] --that is, such as think and live as if they were made for eating, and do not eat that they may live as a consequence, and apply to knowledge as the primary end. And does he not say that these are, as it were, the fleshy parts of the holy body? As a body, the Church of the Lord, the spiritual and holy choir, is symbolized. [3656] Whence those, who are merely called, but do not live in accordance with the word, are the fleshy parts. "Now" this spiritual "body," the holy Church, "is not for fornication." Nor are those things which belong to heathen life to be adopted by apostasy from the Gospel. For he who conducts himself heathenishly in the Church, whether in deed, or word, or even in thought, commits fornication with reference to the Church and his own body. He who in this way "is joined to the harlot," that is, to conduct contrary to the Covenant becomes another "body," not holy, "and one flesh," and has a heathenish life and another hope. "But he that is joined to the Lord in spirit" becomes a spiritual body by a different kind of conjunction. Such an one is wholly a son, an holy man, passionless, gnostic, perfect, formed by the teaching of the Lord; in order that in deed, in word, and in spirit itself, being brought close to the Lord, he may receive the mansion that is due to him who has reached manhood thus. Let the specimen suffice to those who have ears. For it is not required to unfold the mystery, but only to indicate what is sufficient for those who are partakers in knowledge to bring it to mind; who also will comprehend how it was said by the Lord, "Be ye perfect as your father, perfectly," [3657] by forgiving sins, and forgetting injuries, and living in the habit of passionlessness. For as we call a physician perfect, and a philosopher perfect, so also, in my view, do we call a Gnostic perfect. But not one of those points, although of the greatest importance, is assumed in order to the likeness of God. For we do not say, as the Stoics do most impiously, that virtue in man and God is the same. Ought we not then to be perfect, as the Father wills? For it is utterly impossible for any one to become perfect as God is. Now the Father wishes us to be perfect by living blamelessly, according to the obedience of the Gospel. If, then, the statement being elliptical, we understand what is wanting, in order to complete the section for those who are incapable of understanding what is left out, we shall both know the will of God, and shall walk at once piously and magnanimously, as befits the dignity of the commandment. __________________________________________________________________ [3645] Eph. iv. 13. [3646] 1 Cor. vi. 1, 2. [3647] Matt. v. 44. [3648] eupeitheis here substituted by Sylburgius for apeithsis. May not the true reading be apatheis, as the topic is apatheia? [3649] Matt. v. 45. [3650] 1 Cor. vi. 7, 8. [3651] 1 Cor. vi. 9. [3652] 1 Cor. vi. 11. [3653] aneu: or above, ano. [3654] 1 Cor. vi. 12. [3655] 1 Cor. vi. 13. [3656] [Ps. lxxiii. 1. The "Israelite indeed" is thus recognised as the wheat, although tares grow with it in the Militant Church. See cap xv., infra.] [3657] Matt. v.; sic. teleioi, teleios. __________________________________________________________________ Chapter XV.--The Objection to Join the Church on Account of the Diversity of Heresies Answered. Since it comes next to reply to the objections alleged against us by Greeks and Jews; and since, in some of the questions previously discussed, the sects also who adhere to other teaching give their help, it will be well first to clear away the obstacles before us, and then, prepared thus for the solution of the difficulties, to advance to the succeeding Miscellany. First, then, they make this objection to us, saying, that they ought not to believe on account of the discord of the sects. For the truth is warped when some teach one set of dogmas, others another. To whom we say, that among you who are Jews, and among the most famous of the philosophers among the Greeks, very many sects have sprung up. And yet you do not say that one ought to hesitate to philosophize or Judaize, because of the want of agreement of the sects among you between themselves. And then, that heresies should be sown among the truth, as "tares among the wheat," was foretold by the Lord; and what was predicted to take place could not but happen. [3658] And the cause of this is, that everything that is fair is followed by a foul blot. If one, then, violate his engagements, and go aside from the confession which he makes before us, are we not to stick to the truth because he has belied his profession? But as the good man must not prove false or fail to ratify what he has promised, although others violate their engagements; so also are we bound in no way to transgress the canon of the Church. [3659] And especially do we keep our profession in the most important points, while they traverse it. Those, then, are to be believed, who hold firmly to the truth. And we may broadly make use of this reply, and say to them, that physicians holding opposite opinions according to their own schools, yet equally in point of fact treat patients. Does one, then, who is ill in body and needing treatment, not have recourse to a physician, on account of the different schools in medicine? No more, then, may he who in soul is sick and full of idols, make a pretext of the heresies, in reference to the recovery of health and conversion to God. Further, it is said that it is on account of "those that are approved that heresies exist." [3660] [The apostle] calls "approved," either those who in reaching faith apply to the teaching of the Lord with some discrimination (as those are called skilful [3661] money-changers, who distinguish the spurious coin from the genuine by the false stamp), or those who have already become approved both in life and knowledge. For this reason, then, we require greater attention and consideration in order to investigate how precisely we ought to live, and what is the true piety. For it is plain that, from the very reason that truth is difficult and arduous of attainment, questions arise from which spring the heresies, savouring of self-love and vanity, of those who have not learned or apprehended truly, but only caught up a mere conceit of knowledge. With the greater care, therefore, are we to examine the real truth, which alone has for its object the true God. And the toil is followed by sweet discovery and reminiscence. On account of the heresies, therefore, the toil of discovery must be undertaken; but we must not at all abandon [the truth]. For, on fruit being set before us, some real and ripe, and some made of wax, as like the real as possible, we are not to abstain from both on account of the resemblance. But by the exercise of the apprehension of contemplation, and by reasoning of the most decisive character, we must distinguish the true from the seeming. And as, while there is one royal highway, there are many others, some leading to a precipice, some to a rushing river or to a deep sea, no one will shrink from travelling by reason of the diversity, but will make use of the safe, and royal, and frequented way; so, though some say this, some that, concerning the truth, we must not abandon it; but must seek out the most accurate knowledge respecting it. Since also among garden-grown vegetables weeds also spring up, are the husbandmen, then, to desist from gardening? Having then from nature abundant means for examining the statements made, we ought to discover the sequence of the truth. Wherefore also we are rightly condemned, if we do not assent to what we ought to obey, and do not distinguish what is hostile, and unseemly, and unnatural, and false, from what is true, consistent, and seemly, and according to nature. And these means must be employed in order to attain to the knowledge of the real truth. This pretext is then, in the case of the Greeks, futile; for those who are willing may find the truth. But in the case of those who adduce unreasonable excuses, their condemnation is unanswerable. For whether do they deny or admit that there is such a thing as demonstration? I am of opinion that all will make the admission, except those who take away the senses. There being demonstration, then, it is necessary to condescend to questions, and to ascertain by way of demonstration by the Scriptures themselves how the heresies failed, and how in the truth alone and in the ancient Church is both the exactest knowledge, and the truly best set of principles (airesis). [3662] Now, of those who diverge from the truth, some attempt to deceive themselves alone, and some also their neighbours. Those, then, who are called (doxosophoi) wise in their own opinions, who think that they have found the truth, but have no true demonstration, deceive themselves in thinking that they have reached a resting place. And of whom there is no inconsiderable multitude, who avoid investigations for fear of refutations, and shun instructions for fear of condemnation. But those who deceive those who seek access to them are very astute; who, aware that they know nothing, yet darken the truth with plausible arguments. But, in my opinion, the nature of plausible arguments is of one character, and that of true arguments of another. And we know that it is necessary that the appellation of the heresies should be expressed in contradistinction to the truth; from which the Sophists, drawing certain things for the destruction of men, and burying them in human arts invented by themselves, glory rather in being at the head of a School than presiding over the Church. [3663] __________________________________________________________________ [3658] [Matt. xiii. 28. But for our Lord's foreshowing, the existence of so much evil in the Church would be the greatest stumbling-block of the faithful.] [3659] The "eccleisastical canon" here recognised, marks the existence, at this period, of canon-law. See Bunsen, Hippol., book iii. p. 105.] [3660] 1 Cor. xi. 19. [3661] dokimous, same word as above translated "approved." [3662] [A most important testimony to the primitive rule of faith. Negatively it demonstrates the impossibility of any primitive conception of the modern Trent doctrine, that the holder of a particular see is the arbiter of truth and the end of controversy.] [3663] [A just comment on the late Vatican Council, and its shipwreck of the faith. See Janus, Pope and Council, p. 182.] __________________________________________________________________ Chapter XVI.--Scripture the Criterion by Which Truth and Heresy are Distinguished. [3664] But those who are ready to toil in the most excellent pursuits, will not desist from the search after truth, till they get the demonstration from the Scriptures themselves. There are certain criteria common to men, as the senses; and others that belong to those who have employed their wills and energies in what is true,--the methods which are pursued by the mind and reason, to distinguish between true and false propositions. Now, it is a very great thing to abandon opinion, by taking one's stand between accurate knowledge and the rash wisdom of opinion, and to know that he who hopes for everlasting rest knows also that the entrance to it is toilsome "and strait." And let him who has once received the Gospel, even in the very hour in which he has come to the knowledge of salvation, "not turn back, like Lot's wife," as is said; and let him not go back either to his former life, which adheres to the things of sense, or to heresies. For they form the character, not knowing the true God. "For he that loveth father or mother more than Me," the Father and Teacher of the truth, who regenerates and creates anew, and nourishes the elect soul, "is not worthy of Me"--He means, to be a son of God and a disciple of God, and at the same time also to be a friend, and of kindred nature. "For no man who looks back, and puts his hand to the plough, is fit for the kingdom of God." [3665] But, as appears, many even down to our own time regard Mary, on account of the birth of her child, as having been in the puerperal state, although she was not. For some say that, after she brought forth, she was found, when examined, to be a virgin. [3666] Now such to us are the Scriptures of the Lord, which gave birth to the truth and continue virgin, in the concealment of the mysteries of the truth. "And she brought forth, and yet brought not forth," [3667] says the Scripture; as having conceived of herself, and not from conjunction. Wherefore the Scriptures have conceived to Gnostics; but the heresies, not having learned them, dismissed them as not having conceived. Now all men, having the same judgment, some, following the Word speaking, frame for themselves proofs; while others, giving themselves up to pleasures, wrest Scripture, in accordance with their lusts. [3668] And the lover of truth, as I think, needs force of soul. For those who make the greatest attempts must fail in things of the highest importance; unless, receiving from the truth itself the rule of the truth, they cleave to the truth. But such people, in consequence of falling away from the right path, err in most individual points; as you might expect from not having the faculty for judging of what is true and false, strictly trained to select what is essential. For if they had, they would have obeyed the Scriptures. [3669] As, then, if a man should, similarly to those drugged by Circe, become a beast; so he, who has spurned the ecclesiastical tradition, and darted off to the opinions of heretical men, has ceased to be a man of God and to remain faithful to the Lord. But he who has returned from this deception, on hearing the Scriptures, and turned his life to the truth, is, as it were, from being a man made a god. For we have, as the source of teaching, the Lord, both by the prophets, the Gospel, and the blessed apostles, "in divers manners and at sundry times," [3670] leading from the beginning of knowledge to the end. But if one should suppose that another origin [3671] was required, then no longer truly could an origin be preserved. He, then, who of himself believes the Scripture and voice of the Lord, which by the Lord acts to the benefiting of men, is rightly [regarded] faithful. Certainly we use it as a criterion in the discovery of things. [3672] What is subjected to criticism is not believed till it is so subjected; so that what needs criticism cannot be a first principle. Therefore, as is reasonable, grasping by faith the indemonstrable first principle, and receiving in abundance, from the first principle itself, demonstrations in reference to the first principle, we are by the voice of the Lord trained up to the knowledge of the truth. For we may not give our adhesion to men on a bare statement by them, who might equally state the opposite. But if it is not enough merely to state the opinion, but if what is stated must be confirmed, we do not wait for the testimony of men, but we establish the matter that is in question by the voice of the Lord, which is the surest of all demonstrations, or rather is the only demonstration; in which knowledge those who have merely tasted the Scriptures are believers; while those who, having advanced further, and become correct expounders of the truth, are Gnostics. Since also, in what pertains to life, craftsmen are superior to ordinary people, and model what is beyond common notions; so, consequently, we also, giving a complete exhibition of the Scriptures from the Scriptures themselves, from faith persuade by demonstration. [3673] And if those also who follow heresies venture to avail themselves of the prophetic Scriptures; in the first place they will not make use of all the Scriptures, and then they will not quote them entire, nor as the body and texture of prophecy prescribe. But, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there; not looking to the sense, but making use of the mere words. For in almost all the quotations they make, you will find that they attend to the names alone, while they alter the meanings; neither knowing, as they affirm, nor using the quotations they adduce, according to their true nature. But the truth is not found by changing the meanings (for so people subvert all true teaching), but in the consideration of what perfectly belongs to and becomes the Sovereign God, and in establishing each one of the points demonstrated in the Scriptures again from similar Scriptures. Neither, then, do they want to turn to the truth, being ashamed to abandon the claims of self-love; nor are they able to manage their opinions, by doing violence to the Scriptures. But having first promulgated false dogmas to men; plainly fighting against almost the whole Scriptures, and constantly confuted by us who contradict them; for the rest, even now partly they hold out against admitting the prophetic Scriptures, and partly disparage us as of a different nature, and incapable of understanding what is peculiar to them. And sometimes even they deny their own dogmas, when these are confuted, being ashamed openly to own what in private they glory in teaching. For this may be seen in all the heresies, when you examine the iniquities of their dogmas. For when they are overturned by our clearly showing that they are opposed to the Scriptures, [3674] one of two things may be seen to have been done by those who defend the dogma. For they either despise the consistency of their own dogmas, or despise the prophecy itself, or rather their own hope. And they invariably prefer what seems to them to be more evident to what has been spoken by the Lord through the prophets and by the Gospel, and, besides, attested and confirmed by the apostles. Seeing, therefore, the danger that they are in (not in respect of one dogma, but in reference to the maintenance of the heresies) of not discovering the truth; for while reading the books we have ready at hand, they despise them as useless, but in their eagerness to surpass common faith, they have diverged from the truth. For, in consequence of not learning the mysteries of ecclesiastical knowledge, and not having capacity for the grandeur of the truth, too indolent to descend to the bottom of things, reading superficially, they have dismissed the Scriptures. [3675] Elated, then, by vain opinion, they are incessantly wrangling, and plainly care more to seem than to be philosophers. Not laying as foundations the necessary first principles of things; and influenced by human opinions, then making the end to suit them, by compulsion; on account of being confuted, they spar with those who are engaged in the prosecution of the true philosophy, and undergo everything, and, as they say, ply every oar, even going the length of impiety, by disbelieving the Scriptures, [3676] rather than be removed from the honours of the heresy and the boasted first seat in their churches; on account of which also they eagerly embrace that convivial couch of honour in the Agape, falsely so called. The knowledge of the truth among us from what is already believed, produces faith in what is not yet believed; which [faith] is, so to speak, the essence of demonstration. But, as appears, no heresy has at all ears to hear what is useful, but opened only to what leads to pleasure. Since also, if one of them would only obey the truth, he would be healed. Now the cure of self-conceit (as of every ailment) is threefold: the ascertaining of the cause, and the mode of its removal; and thirdly, the training of the soul, and the accustoming it to assume a right attitude to the judgments come to. For, just like a disordered eye, so also the soul that has been darkened by unnatural dogmas cannot perceive distinctly the light of truth, but even overlooks what is before it. They say, then, that in muddy water eels are caught by being blinded. And just as knavish boys bar out the teacher, so do these shut out the prophecies from their Church, regarding them with suspicion by reason of rebuke and admonition. In fact, they stitch together a multitude of lies and figments, that they may appear acting in accordance with reason in not admitting the Scriptures. So, then, they are not pious, inasmuch as they are not pleased with the divine commands, that is, with the Holy Spirit. And as those almonds are called empty in which the contents are worthless, not those in which there is nothing; so also we call those heretics empty, who are destitute of the counsels of God and the traditions of Christ; bitter, in truth, like the wild almond, their dogmas originating with themselves, with the exception of such truths as they could not, by reason of their evidence, discard and conceal. As, then, in war the soldier must not leave the post which the commander has assigned him, so neither must we desert the post assigned by the Word, whom we have received as the guide of knowledge and of life. But the most have not even inquired, if there is one that we ought to follow, and who this is, and how he is to be followed. For as is the Word, such also must the believer's life be, so as to be able to follow God, who brings all things to end from the beginning by the right course. But when one has transgressed against the Word, and thereby against God; if it is through becoming powerless in consequence of some impression being suddenly made, he ought to see to have the impressions of reasons at hand. And if it is that he has become "common," as the Scripture [3677] says, in consequence of being overcome the habits which formerly had sway by over him, the habits must be entirely put a stop to, and the soul trained to oppose them. And if it appears that conflicting dogmas draw some away, these must be taken out of the way, and recourse is to be had to those who reconcile dogmas, and subdue by the charm of the Scriptures such of the untutored as are timid, by explaining the truth by the connection of the Testaments. [3678] But, as appears, we incline to ideas founded on opinion, though they be contrary, rather than to the truth. For it is austere and grave. Now, since there are three states of the soul--ignorance, opinion, knowledge--those who are in ignorance are the Gentiles, those in knowledge, the true Church, and those in opinion, the Heretics. Nothing, then, can be more clearly seen than those, who know, making affirmations about what they know, and the others respecting what they hold on the strength of opinion, as far as respects affirmation without proof. They accordingly despise and laugh at one another. And it happens that the same thought is held in the highest estimation by some, and by others condemned for insanity. And, indeed, we have learned that voluptuousness, which is to be attributed to the Gentiles, is one thing; and wrangling, which is preferred among the heretical sects, is another; and joy, which is to be appropriated to the Church, another; and delight, which is to be assigned to the true Gnostic, another. And as, if one devote himself to Ischomachus, he will make him a farmer; and to Lampis, a mariner; and to Charidemus, a military commander; and to Simon, an equestrian; and to Perdices, a trader; and to Crobylus, a cook; and to Archelaus, a dancer; and to Homer, a poet; and to Pyrrho, a wrangler; and to Demosthenes, an orator; and to Chrysippus, a dialectician; and to Aristotle, a naturalist; and to Plato, a philosopher: so he who listens to the Lord, and follows the prophecy given by Him, will be formed perfectly in the likeness of the teacher--made a god going about in flesh. [3679] Accordingly, those fall from this eminence who follow not God whither He leads. And He leads us in the inspired Scriptures. Though men's actions are ten thousand in number, the sources of all sin are but two, ignorance and inability. And both depend on ourselves; inasmuch as we will not learn, nor, on the other hand, restrain lust. And of these, the one is that, in consequence of which people do not judge well, and the other that, in consequence of which they cannot comply with right judgments. For neither will one who is deluded in his mind be able to act rightly, though perfectly able to do what he knows; nor, though capable of judging what is requisite, will he keep himself free of blame, if destitute of power in action. Consequently, then, there are assigned two kinds of correction applicable to both kinds of sin: for the one, knowledge and clear demonstration from the testimony of the Scriptures; and for the other, the training according to the Word, which is regulated by the discipline of faith and fear. And both develop into perfect love. For the end of the Gnostic here is, in my judgment, twofold,--partly scientific contemplation, partly action. Would, then, that these heretics would learn and be set right by these notes, and turn to the sovereign God! But if, like the deaf serpents, they listen not to the song called new, though very old, may they be chastised by God, and undergo paternal admonitions previous to the Judgment, till they become ashamed and repent, but not rush through headlong unbelief, and precipitate themselves into judgment. For there are partial corrections, which are called chastisements, which many of us who have been in transgression incur, by falling away from the Lord's people. But as children are chastised by their teacher, or their father, so are we by Providence. But God does not punish, for punishment is retaliation for evil. He chastises, however, for good to those who are chastised, collectively and individually. I have adduced these things from a wish to avert those, who are eager to learn, from the liability to fall into heresies, and out of a desire to stop them from superficial ignorance, or stupidity, or bad disposition, or whatever it should be called. And in the attempt to persuade and lead to the truth those who are not entirely incurable, I have made use of these words. For there are some who cannot bear at all to listen to those who exhort them to turn to the truth; and they attempt to trifle, pouring out blasphemies against the truth, claiming for themselves the knowledge of the greatest things in the universe, without having learned, or inquired, or laboured, or discovered the consecutive train of ideas,--whom one should pity rather than hate for such perversity. But if one is curable, able to bear (like fire or steel) the outspokenness of the truth, which cuts away and burns their false opinions, let him lend the ears of the soul. And this will be the case, unless, through the propensity to sloth, they push truth away, or through the desire of fame, endeavour to invent novelties. For those are slothful who, having it in their power to provide themselves with proper proofs for the divine Scriptures from the Scriptures themselves, select only what contributes to their own pleasures. And those have a craving for glory who voluntarily evade, by arguments of a diverse sort, the things delivered by the blessed apostles and teachers, which are wedded to inspired words; opposing the divine tradition by human teachings, in order to establish the heresy. [3680] For, in truth, what remained to be said--in ecclesiastical knowledge I mean--by such men, Marcion, for example, or Prodicus, and such like, who did not walk in the right way? For they could not have surpassed their predecessors in wisdom, so as to discover anything in addition to what had been uttered by them; for they would have been satisfied had they been able to learn the things laid down before. Our Gnostic then alone, having grown old in the Scriptures, and maintaining apostolic and ecclesiastic orthodoxy in doctrines, lives most correctly in accordance with the Gospel, and discovers the proofs, for which he may have made search (sent forth as he is by the Lord), from the law and the prophets. For the life of the Gnostic, in my view, is nothing but deeds and words corresponding to the tradition of the Lord. But "all have not knowledge. For I would not have you to be ignorant, brethren," says the apostle, "that all were under the cloud, and partook of spiritual meat and drink;" [3681] clearly affirming that all who heard the word did not take in the magnitude of knowledge in deed and word. Wherefore also he added: "But with all of them He was not well pleased." Who is this? He who said, "Why do you call Me Lord, and do not the will of My Father?" [3682] That is the Saviour's teaching, which to us is spiritual food, and drink that knows no thirst, the water of gnostic life. Further it is said, knowledge is said "to puff up." To whom we say: Perchance seeming knowledge is said to puff up, if one [3683] suppose the expression means "to be swollen up." But if, as is rather the case, the expression of the apostle means, "to entertain great and true sentiments," the difficulty is solved. Following, then, the Scriptures, let us establish what has been said: "Wisdom," says Solomon, "has inflated her children." For the Lord did not work conceit by the particulars of His teaching; but He produces trust in the truth and expansion of mind, in the knowledge that is communicated by the Scriptures, and contempt for the things which drag into sin, which is the meaning of the expression "inflated." It teaches the magnificence of the wisdom implanted in her children by instruction. Now the apostle says, "I will know not the speech of those that are puffed up, but the power;" [3684] if ye understand the Scriptures magnanimously (which means truly; for nothing is greater than truth). For in that lies the power of the children of wisdom who are puffed up. He says, as it were, I shall know if ye rightly entertain great thoughts respecting knowledge. "For God," according to David, "is known in Judea," that is, those that are Israelites according to knowledge. For Judea is interpreted "Confession." It is, then, rightly said by the apostle, "This Thou, shall not commit adultery, Thou shall not steal, Thou shalt not covet; and if there be any other commandment, it is comprehended in this word, Thou shalt love thy neighbour as thyself." [3685] For we must never, as do those who follow the heresies, adulterate the truth, or steal the canon of the Church, by gratifying our own lusts and vanity, by defrauding our neighbours; whom above all it is our duty, in the exercise of love to them, to teach to adhere to the truth. It is accordingly expressly said, "Declare among the heathen His statutes," that they may not be judged, but that those who have previously given ear may be converted. But those who speak treacherously with their tongues have the penalties that are on record. [3686] __________________________________________________________________ [3664] [One of the most important testimonies of primitive antiquity. [129]Elucidation III.] [3665] Luke ix. 62. [3666] [A reference to the sickening and profane history of an apocryphal book, hereafter to be noted. But this language is most noteworthy as an absolute refutation of modern Mariolatry.] [3667] Tertullian, who treats of the above-mentioned topic, attributes these words to Ezekiel: but they are sought for in vain in Ezekiel, or in any other part of Scripture. [The words are not found in Ezekiel, but such was his understanding of Ezek. xliv. 2.] [3668] [2 Pet. iii. 16.] [3669] [Nothing is Catholic dogma, according to our author, that is not proved by the Scriptures.] [3670] Heb. i. 1. [3671] [Absolutely exclusive of any other source of dogma, than "the faith once delivered to the saints." Jude 3; Gal. i. 6-9.] [3672] [te kuriake graphe ... aute chrometha kriterio. Can anything be more decisive, save what follows?] [3673] [An absolute demonstration of the rule of Catholic faith against the Trent dogmas.] [3674] [Opposition to the Scriptures is the self-refutation of false dogma.] [3675] [See, e.g., Epochs of the Papacy, p. 469. New York, 1883.] [3676] [See, e.g., Epochs of the Papacy, p. 469. New York, 1883.] [3677] An apocryphal Scripture probably. [3678] [At every point in this chapter, the student may recognise the primitive rule of faith clearly established.] [3679] [Strong as this language is, it is based on 2 Pet. i. 4.] [3680] [The divine tradition is here identified with "things delivered by the blessed apostles."] [3681] 1 Cor. x. 1, 3, 4. [3682] Luke vi. 46, combined with Matt. vii. 21. [3683] ee tis instead of hetis. [3684] 1 Cor. iv. 19. [3685] Rom. xiii. 9. [3686] [When we reach The Commonitory of Vincent of Lerins (a.d. 450), we shall find a strict adherence to what is taught by Clement.] __________________________________________________________________ Chapter XVII.--The Tradition of the Church Prior to that of the Heresies. Those, then, that adhere to impious words, and dictate them to others, inasmuch as they do not make a right but a perverse use of the divine words, neither themselves enter into the kingdom of heaven, nor permit those whom they have deluded to attain the truth. But not having the key of entrance, but a false (and as the common phrase expresses it), a counterfeit key (antikleis), by which they do not enter in as we enter in, through the tradition of the Lord, by drawing aside the curtain; but bursting through the side-door, and digging clandestinely through the wall of the Church, and stepping over the truth, they constitute themselves the Mystagogues [3687] of the soul of the impious. For that the human assemblies which they held were posterior to the Catholic Church [3688] requires not many words to show. For the teaching of our Lord at His advent, beginning with Augustus and Tiberius, was completed in the middle of the times of Tiberius. [3689] And that of the apostles, embracing the ministry of Paul, ends with Nero. It was later, in the times of Adrian the king, that those who invented the heresies arose; and they extended to the age of Antoninus the elder, as, for instance, Basilides, though he claims (as they boast) for his master, Glaucias, the interpreter of Peter. Likewise they allege that Valentinus was a hearer of Theudas. [3690] And he was the pupil of Paul. For Marcion, who arose in the same age with them, lived as an old man with the younger [3691] [heretics]. And after him Simon heard for a little the preaching of Peter. Such being the case, it is evident, from the high antiquity and perfect truth of the Church, that these later heresies, and those yet subsequent to them in time, were new inventions falsified [from the truth]. From what has been said, then, it is my opinion that the true Church, that which is really ancient, is one, and that in it those who according to God's purpose are just, are enrolled. [3692] For from the very reason that God is one, and the Lord one, that which is in the highest degree honourable is lauded in consequence of its singleness, being an imitation of the one first principle. In the nature of the One, then, is associated in a joint heritage the one Church, which they strive to cut asunder into many sects. Therefore in substance and idea, in origin, in pre-eminence, we say that the ancient and Catholic [3693] Church is alone, collecting as it does into the unity of the one faith--which results from the peculiar Testaments, or rather the one Testament in different times by the will of the one God, through one Lord--those already ordained, whom God predestinated, knowing before the foundation of the world that they would be righteous. But the pre-eminence of the Church, as the principle of union, is, in its oneness, in this surpassing all things else, and having nothing like or equal to itself. But of this afterwards. Of the heresies, some receive their appellation from a [person's] name, as that which is called after Valentinus, and that after Marcion, and that after Basilides, although they boast of adducing the opinion of Matthew [without truth]; for as the teaching, so also the tradition of the apostles was one. Some take their designation from a place, as the Peratici; some from a nation, as the [heresy] of the Phrygians; some from an action, as that of the Encratites; and some from peculiar dogmas, as that of the Docetæ, and that of the Hærmatites; and some from suppositions, and from individuals they have honoured, as those called Cainists, and the Ophians; and some from nefarious practices and enormities, as those of the Simonians called Entychites. __________________________________________________________________ [3687] Those who initiate into the mysteries. [3688] [See the quotation from Milman, p. 166, supra.] [3689] He men gar tou Kuriou kata ten parousian didaskalia, apo Augoustou kai Tiberiou Kaisaros, arxamene, mesounton ton Augoustou chronon teleioutai. In the translation, the change recommended, on high authority, of Augoustou into Tiberiou in the last clause, is adopted, as on the whole the best way of solving the unquestionable difficulty here. If we retain Augoustou, the clause must then be made parenthetical, and the sense would be: "For the teaching of the Lord on His advent, beginning with Augustus and Tiberius (in the middle of the times of Augustus), was completed." The objection to this (not by any means conclusive) is, that it does not specify the end of the period. The first 15 years of the life of our Lord were the last 15 of the reign of Augustus; and in the 15th year of the reign of his successor Tiberius our Lord was baptized. Clement elsewhere broaches the singular opinion, that our Lord's ministry lasted only a year, and, consequently that He died in the year in which He was baptized. As Augustus reigned, according to one of the chronologies of Clement, 43, and according to the other 46 years 4 months 1 day, and Tiberius 22 or 26 years 6 months 19 days, the period of the teacing of the Gospel specified above began during the reign of Augustus, and ended during the reign of Tiberius. [3690] Theodadi akekoenai is the reading, which eminent authorities (Bentley, Grabe, etc.) have changed into Theoda (or Theuda) diakekoenai. [3691] Much learning and ingenuity have been expended on this sentence, which, read as it stands in the text, appears to state that Marcion was an old man while Baslides and Valentinus were young men; and that Simon (Magus) was posterior to them in time. Marcion was certainly not an old man when Valentinus and Basilides were young men, as they flourished in the first half of the second century, and he was born about the beginning of it. The difficulty in regard to Simon is really best got over by supposing the Clement, speaking of these heresiarchs in ascending order, describes Marcion as further back in time; which sense meth' on of course will bear, although it does seem somewhat harsh, as "after" thus means "before." [3692] [This chapter illustrates what the Nicene Fathers understood by their language about the "One Holy Catholic and Apostolic Church."] [3693] [I restore this important word of the Greek text, enfeebled by the translator, who renders it by the word "universal", which, though not wrong, disguises the force of the argument.] __________________________________________________________________ Chapter XVIII--The Distinction Between Clean and Unclean Animals in the Law Symbolical of the Distinction Between the Church, and Jews, and Heretics. After showing a little peep-hole to those who love to contemplate the Church from the law of sacrifices respecting clean and unclean animals (inasmuch as thus the common Jews and the heretics are distinguished mystically from the divine Church), let us bring the discourse to a close. For such of the sacrifices as part the hoof, and ruminate, the Scripture represents as clean and acceptable to God; since the just obtain access to the Father and to the Son by faith. For this is the stability of those who part the hoof, those who study the oracles of God night and day, and ruminate them in the soul's receptacle for instructions; which gnostic exercise the Law expresses under the figure of the rumination of the clean animal. But such as have neither the one nor the other of those qualities it separates as unclean. Now those that ruminate, but do not part the hoof, indicate the majority of the Jews, who have indeed the oracles of God, but have not faith, and the step which, resting on the truth, conveys to the Father by the Son. Whence also this kind of cattle are apt to slip, not having a division in the foot, and not resting on the twofold support of faith. For "no man," it is said, "knoweth the Father, but he to whom the Son shall reveal Him." [3694] And again, those also are likewise unclean that part the hoof, but do not ruminate. [3695] For these point out the heretics, who indeed go upon the name of the Father and the Son, but are incapable of triturating and grinding down the clear declaration of the oracles, and who, besides, perform the works of righteousness coarsely and not with precision, if they perform them at all. To such the Lord says, "Why will ye call me Lord, Lord, and do not the things which I say?" [3696] And those that neither part the hoof nor chew the cud are entirely unclean. "But ye Megareans," says Theognis, "are neither third, nor fourth, Nor twelfth, neither in reckoning nor in number," "but as chaff which the wind drives away from the face of the earth," [3697] and as a drop from a vessel." [3698] These points, then, having been formerly thoroughly treated, and the department of ethics having been sketched summarily in a fragmentary way, as we promised; and having here and there interspersed the dogmas which are the germs [3699] of true knowledge, so that the discovery of the sacred traditions may not be easy to any one of the uninitiated, let us proceed to what we promised. Now the Miscellanies are not like parts laid out, planted in regular order for the delight of the eye, but rather like an umbrageous and shaggy hill, planted with laurel, and ivy, and apples, and olives, and figs; the planting being purposely a mixture of fruit-bearing and fruitless trees, since the composition aims at concealment, on account of those that have the daring to pilfer and steal the ripe fruits; from which, however, the husbandmen, transplanting shoots and plants, will adorn a beautiful park and a delightful grove. The Miscellanies, then, study neither arrangement nor diction; since there are even cases in which the Greeks on purpose wish that ornate diction should be absent, and imperceptibly cast in the seed of dogmas, not according to the truth, rendering such as may read laborious and quick at discovery. For many and various are the baits for the various kinds of fishes. And now, after this seventh Miscellany of ours, we shall give the account of what follows in order from another commencement. [3700] __________________________________________________________________ __________________________________________________________________ [3694] Luke x. 22. [3695] [The swine, e.g., has the parted hoof, but does not ruminate; hence he is the hypocrite,--an outward sign with no inward quality to correspond, the foulest of the unclean.] [3696] Luke vi. 46. [3697] Ps. i. 4. [3698] Isa. xl. 15. [3699] [Clement regards dogma as framing practical morals. The comment is found in the history of nations, nominally Christian.] [3700] [The residue is lost, for the eighth book has little conection with the Gnostic as hitherto developed.] __________________________________________________________________ Elucidations I. (Deception, cap. ix. [130]p. 538.) More and more, the casuistry exposed by Pascal in the Provincial Letters [3701] becomes an important subject for the investigation of Americans. Nobody who has any pretensions to scholarship can afford to be ignorant of these letters; for they belong to literature, and not merely to theology. But they belong in a sense to the past; not that "the Society of Jesus" has ceased to maintain all that Pascal has exposed, and to practice even worse, but that the Latin churches have, since the days of Pascal, been formally subjected to a system of casuistry, in some respects superficially reformed, but in all other respects radically bad, and corrosive to society. In Pascal's day this casuistry could only be charged upon individuals, and upon societies and communities: the Roman Church everywhere adopted it, but was not formally committed to it. But in the system of Liguori this corrupt morality has been made authoritative and dogmatic; so that in all the Latin churches it becomes the base of the confessional. For moral purposes, it is the Bible of the millions who resort to their confessors and "directors." These remarks, however, are here introduced merely with reference to the morals of Clement with regard to truth. [3702] I have briefly indicated, in the footnotes, the points which are to be noted in forming an opinion of our author's conceptions of this vital principle. They seem to me conformed to the Gospel; to the teachings of Him who allows no hair-splittings, but says, "Let your yea be yea, and your nay, nay." But, as the text stood in the Edinburgh translation, it did injustice to Clement in one passage, which I have modified. It reads, "He (the Gnostic) both thinks and speaks the truth, unless, at any time, medicinally, as a physician for the safety of the sick, he may lie, or tell an untruth." To this, Clement adds significantly, "according to the Sophists." That is to say, our author tolerates the Christian who has not got beyond the Sophists with respect to benevolent deceptions. As killing is not always murder, so some, even among stern moralists, have maintained that deception by word of mouth is not always lying. This is the extent to which Clement tolerates sophistry, and he goes on to demand the practice of truth in Gospel terms. Now, thank God, the English word "lie" is always infamous; and there is nothing like it, in this respect, in other languages. The Sophists themselves did not so understand the Greek word (pseudos), when they apply it to the benevolent deception of a physician, or to the untruths used benevolently with the insane. Nothing infamous attaches to the French word mensonge when used for what are deemed "innocent deceptions." With this whole system of sophistry I have no patience at all; but, in justice to the Sophists, let us not make them worse than they were. They did not understand that such deceptions were lies. Hence, for "lie," I have used the word deceive, correcting a needless rendering of the text, and one to which Clement should not be made to extend even a contemptuous toleration. In this respect, the holy Jeremy Taylor and Dr. Johnson go further than Clement, and seem to allow that benevolent deceptions may be innocent. Sanderson sustains a sterner morality, and is more generally accepted. Liguori's system is verbally as strong as the Gospel itself: lying is a mortal sin, and never justifiable. But, when he comes to the definition of a lie, it is made so feeble, that the worst liar that ever lived need never resort to it. He may practice all manner of subterfuge, and even perjury, without telling a lie. As, e.g., if he points up his sleeve, while he swears that he did not see the criminal there, he tells no lie: it is the business of the judge and jury to watch his fingers, etc. II. (True Gnostic, cap. x. p. 540, note 1.) This unfortunate word Gnostic hides the force of Clement's teaching, throughout this work. Here he virtually expounds it, and we see that it refers even more to the heart than to the head. It carries with it the conduct of life by knowledge; i.e., by "the true Light which lighteneth every man that cometh into the world." (See [131]p. 607, footnote.) III. (The Scriptures, cap. xvi. [132]p. 550, note 3.) The Primitive Fathers never dream of anything as dogma which cannot be proved by the Scriptures, save only that the apostolic traditions, clearly proved to be such, must be referred to in proving what is Holy Scripture. It is not possible to graft on this principle the slightest argument for any tradition not indisputably apostolic, so far as the de fide is concerned. Quod semper is the touchstone, in their conceptions, of all orthodoxy. No matter who may teach this or that, now or in any post-apostolic age, their test is Holy Scripture, and the inquiry, Was it always so taught and understood? __________________________________________________________________ [3701] A good translation of the letters was published in New York, in 1864, by Hurd & Houghton. [3702] For a good article on St. Alphonsus de'Liguori, see the Encyc. Britannica. __________________________________________________________________ __________________________________________________________________ The Stromata, or Miscellanies. Book VIII. __________________________________________________________________ __________________________________________________________________ Chapter I.--The Object of Philosophical and Theological Inquiry--The Discovery of Truth. [3703] But the most ancient of the philosophers were not carried away to disputing and doubting, much less are we, who are attached to the really true philosophy, on whom the Scripture enjoins examination and investigation. For it is the more recent of the Hellenic philosophers who, by empty and futile love of fame, are led into useless babbling in refuting and wrangling. But, on the contrary, the Barbarian philosophy, expelling all contention, said, "Seek, and ye shall find; knock, and it shall be opened unto you; ask, and it shall be given you." [3704] Accordingly, by investigation, the point proposed for inquiry and answer knocks at the door of truth, according to what appears. And on an opening being made through the obstacle in the process of investigation, there results scientific contemplation. To those who thus knock, according to my view, the subject under investigation is opened. And to those who thus ask questions, in the Scriptures, there is given from God (that at which they aim) the gift of the God-given knowledge, by way of comprehension, through the true illumination of logical investigation. For it is impossible to find, without having sought; or to have sought, without having examined; or to have examined, without having unfolded and opened up the question by interrogation, to produce distinctness; or again, to have gone through the whole investigation, without thereafter receiving as the prize the knowledge of the point in question. But it belongs to him who has sought, to find; and to him to seek, who thinks previously that he does not know. Hence drawn by desire to the discovery of what is good, he seeks thoughtfully, without love of strife or glory, asking, answering, and besides considering the statements made. For it is incumbent, in applying ourselves not only to the divine Scriptures, but also to common notions, to institute investigations, the discovery ceasing at some useful end. For another place and crowd await turbulent people, and forensic sophistries. But it is suitable for him, who is at once a lover and disciple of the truth, to be pacific even in investigations, advancing by scientific demonstration, without love of self, but with love of truth, to comprehensive knowledge. __________________________________________________________________ [3703] [This book is a mere fragment, an imperfect exposition of logic, and not properly part of the Stromata. Kaye, 22.] [3704] Matt. vii. 7.; Luke xi. 9. [[133]Elucidation I.] __________________________________________________________________ Chapter II.--The Necessity of Perspicuous Definition. What better or clearer method, for the commencement of instruction of this nature, can there be than discussion of the term advanced, so distinctly, that all who use the same language may follow it? Is the term for demonstration of such a kind as the word Blityri, which is a mere sound, signifying nothing? But how is it that neither does the philosopher, nor the orator,--no more does the judge,--adduce demonstration as a term that means nothing; nor is any of the contending parties ignorant of the fact, that the meaning does not exist? Philosophers, in fact, present demonstration as having a substantial existence, one in one way, another in another. Therefore, if one would treat aright of each question, he cannot carry back the discourse to another more generally admitted fundamental principle than what is admitted to be signified by the term by all of the same nation and language. Then, starting from this point, it is necessary to inquire if the proposition has this signification or not. And next, if it is demonstrated to have, it is necessary to investigate its nature accurately, of what kind it is, and whether it ever passes over the class assigned. And if it suffices not to say, absolutely, only that which one thinks (for one's opponent may equally allege, on the other side, what he likes); then what is stated must be confirmed. If the decision of it be carried back to what is likewise matter of dispute, and the decision of that likewise to another disputed point, it will go on ad infinitum, and will be incapable of demonstration. But if the belief of a point that is not admitted be carried back to one admitted by all, that is to be made the commencement of instruction. Every term, therefore, advanced for discussion is to be converted into an expression that is admitted by those that are parties in the discussion, to form the starting point for instruction, to lead the way to the discovery of the points under investigation. For example, let it be the term "sun" that is in question. Now the Stoics say that it is "an intellectual fire kindled from the waters of the sea." Is not the definition, consequently, obscurer than the term, requiring another demonstration to prove if it be true? It is therefore better to say, in the common and distinct form of speech, "that the brightest of the heavenly bodies is named the sun." For this expression is more credible and clearer, and is likewise admitted by all. __________________________________________________________________ Chapter III.--Demonstration Defined. Similarly, also, all men will admit that demonstration is discourse, [3705] agreeable to reason, producing belief in points disputed, from points admitted. Now, not only demonstration and belief and knowledge, but foreknowledge also, are used in a twofold manner. There is that which is scientific and certain, and that which is merely based on hope. In strict propriety, then, that is called demonstration which produces in the souls of learners scientific belief. The other kind is that which merely leads to opinion. As also, both he that is really a man, possessing common judgment, and he that is savage and brutal,--each is a man. Thus also the Comic poet said that "man is graceful, so long as he is man." The same holds with ox, horse, and dog, according to the goodness or badness of the animal. For by looking to the perfection of the genus, we come to those meanings that are strictly proper. For instance, we conceive of a physician who is deficient in no element of the power of healing, and a Gnostic who is defective in no element of scientific knowledge. Now demonstration differs from syllogism; inasmuch as the point demonstrated is indicative of one thing, being one and identical; as we say that to be with child is the proof of being no longer a virgin. But what is apprehended by syllogism, though one thing, follows from several; as, for example, not one but several proofs are adduced of Pytho having betrayed the Byzantines, if such was the fact. And to draw a conclusion from what is admitted is to syllogize; while to draw a conclusion from what is true is to demonstrate. So that there is a compound advantage of demonstration: from its assuming, for the proof of points in question, true premisses, and from its drawing the conclusion that follows from them. If the first have no existence, but the second follow from the first, one has not demonstrated, but syllogized. For, to draw the proper conclusion from the premisses, is merely to syllogize. But to have also each of the premisses true, is not merely to have syllogized, but also to have demonstrated. And to conclude, as is evident from the word, is to bring to the conclusion. And in every train of reasoning, the point sought to be determined is the end, which is also called the conclusion. But no simple and primary statement is termed a syllogism, although true; but it is compounded of three such, at the least,--of two as premisses, and one as conclusion. Now, either all things require demonstration, or some of them are self-evident. But if the first, by demanding the demonstration of each demonstration we shall go on ad infinitum; and so demonstration is subverted. But if the second, those things which are self-evident will become the starting points [and fundamental grounds] of demonstration. In point of fact, the philosophers admit that the first principles of all things are indemonstrable. So that if there is demonstration at all, there is an absolute necessity that there be something that is self-evident, which is called primary and indemonstrable. Consequently all demonstration is traced up to indemonstrable faith. [3706] It will also turn out that there are other starting points for demonstrations, after the source which takes its rise in faith,--the things which appear clearly to sensation and understanding. For the phenomena of sensation are simple, and incapable of being decompounded; but those of understanding are simple, rational, and primary. But those produced from them are compound, but no less clear and reliable, and having more to do with the reasoning faculty than the first. For therefore the peculiar native power of reason, which we all have by nature, deals with agreement and disagreement. If, then, any argument be found to be of such a kind, as from points already believed to be capable of producing belief in what is not yet believed, we shall aver that this is the very essence of demonstration. Now it is affirmed that the nature of demonstration, as that of belief, is twofold: that which produces in the souls of the hearers persuasion merely, and that which produces knowledge. If, then, one begins with the things which are evident to sensation and understanding, and then draw the proper conclusion, he truly demonstrates. But if [he begin] with things which are only probable and not primary, that is evident neither to sense nor understanding, and if he draw the right conclusion, he will syllogize indeed, but not produce a scientific demonstration; but if [he draw] not the right conclusion, he will not syllogize at all. Now demonstration differs from analysis. For each one of the points demonstrated, is demonstrated by means of points that are demonstrated; those having been previously demonstrated by others; till we get back to those which are self-evident, or to those evident to sense and to understanding; which is called Analysis. But demonstration is, when the point in question reaches us through all the intermediate steps. The man, then, who practices demonstration, ought to give great attention to the truth, while he disregards the terms of the premisses, whether you call them axioms, or premisses, or assumptions. Similarly, also, special attention must be paid to what suppositions a conclusion is based on; while he may be quite careless as to whether one choose to term it a conclusive or syllogistic proposition. For I assert that these two things must be attended to by the man who would demonstrate--to assume true premisses, and to draw from them the legitimate conclusion, which some also call "the inference," as being what is inferred from the premisses. Now in each proposition respecting a question there must be different premisses, related, however, to the proposition laid down; and what is advanced must be reduced to definition. And this definition must be admitted by all. But when premisses irrelevant to the proposition to be established are assumed, it is impossible to arrive at any right result; the entire proposition--which is also called the question of its nature--being ignored. In all questions, then, there is something which is previously known,--that which being self-evident is believed without demonstration; which must be made the starting point in their investigation, and the criterion of apparent results. __________________________________________________________________ [3705] It is necessary to read logon here, though not in the text, on account of ekporizonta which follows; and as eulogon heinai logon occurs afterwards, it seems better to retain dulogon than to substitute logon for it. [3706] [We begin, that is, with axioms: and he ingeniously identifies faith with axiomatic truth. Hence the faith not esoteric.] __________________________________________________________________ Chapter IV.--To Prevent Ambiguity, We Must Begin with Clear Definition. For every question is solved from pre-existing knowledge. And the knowledge pre-existing of each object of investigation is sometimes merely of the essence, while its functions are unknown (as of stones, and plants, and animals, of whose operations we are ignorant), or [the knowledge] of the properties, or powers, or (so to speak) of the qualities inherent in the objects. And sometimes we may know some one or more of those powers or properties,--as, for example, the desires and affections of the soul,--and be ignorant of the essence, and make it the object of investigation. But in many instances, our understanding having assumed all these, the question is, in which of the essences do they thus inhere; for it is after forming conceptions of both--that is, both of essence and operation--in our mind, that we proceed to the question. And there are also some objects, whose operations, along with their essences, we know, but are ignorant of their modifications. Such, then, is the method of the discovery [of truth]. For we must begin with the knowledge of the questions to be discussed. For often the form of the expression deceives and confuses and disturbs the mind, so that it is not easy to discover to what class the thing is to be referred; as, for example, whether the foetus be an animal. For, having a conception of an animal and a foetus, we inquire if it be the case that the foetus is an animal; that is, if the substance which is in the foetal state possesses the power of motion, and of sensation besides. So that the inquiry is regarding functions and sensations in a substance previously known. Consequently the man who proposes the question is to be first asked, what he calls an animal. Especially is this to be done whenever we find the same term applied to various purposes; and we must examine whether what is signified by the term is disputed, or admitted by all. For were one to say that he calls whatever grows and is fed an animal, we shall have again to ask further, whether he considered plants to be animals; and then, after declaring himself to this effect, he must show what it is which is in the foetal state, and is nourished. For Plato calls plants animals, as partaking of the third species of life alone, that of appetency. [3707] But Aristotle, while he thinks that plants are possessed of a life of vegetation and nutrition, does not consider it proper to call them animals; for that alone, which possesses the other life--that of sensation--he considers warrantable to be called an animal. The Stoics do not call the power of vegetation, life. Now, on the man who proposes the question denying that plants are animals, we shall show that he affirms what contradicts himself. For, having defined the animal by the fact of its nourishment and growth, but having asserted that a plant is not an animal, it appears that he says nothing else than that what is nourished and grows is both an animal and not an animal. Let him, then, say what he wants to learn. Is it whether what is in the womb grows and is nourished, or is it whether it possesses any sensation or movement by impulse? For, according to Plato, the plant is animate, and an animal; but, according to Aristotle, not an animal, for it wants sensation, but is animate. Therefore, according to him, an animal is an animate sentient being. But according to the Stoics, a plant is neither animate nor an animal; for an animal is an animate being. If, then, an animal is animate, and life is sentient nature, it is plain that what is animate is sentient. If, then, he who has put the question, being again interrogated if he still calls the animal in the foetal state an animal on account of its being nourished and growing, he has got his answer. But were he to say that the question he asks is, whether the foetus is already sentient, or capable of moving itself in consequence of any impulse, the investigation of the matter becomes clear, the fallacy in the name no longer remaining. But if he do not reply to the interrogation, and will not say what he means, or in respect of what consideration it is that he applies the term "animal" in propounding the question, but bids us define it ourselves, let him be noted as disputatious. But as there are two methods, one by question and answer, and the other the method of exposition, if he decline the former, let him listen to us, while we expound all that bears on the problem. Then when we have done, he may treat of each point in turn. But if he attempt to interrupt the investigation by putting questions, he plainly does not want to hear. But if he choose to reply, let him first be asked, To what thing he applies the name, animal. And when he has answered this, let him be again asked, what, in his view, the foetus means, whether that which is in the womb, or things already formed and living; and again, if the foetus means the seed deposited, or if it is only when members and a shape are formed that the name of embryos is to be applied. And on his replying to this, it is proper that the point in hand be reasoned out to a conclusion, in due order, and taught. But if he wishes us to speak without him answering, let him hear. Since you will not say in what sense you allege what you have propounded (for I would not have thus engaged in a discussion about meanings, but I would now have looked at the things themselves), know that you have done just as if you had propounded the question, Whether a dog were an animal? For I might have rightly said, Of what dog do you speak? For I shall speak of the land dog and the sea dog, and the constellation in heaven, and of Diogenes too, and all the other dogs in order. For I could not divine whether you inquire about all or about some one. What you shall do subsequently is to learn now, and say distinctly what it is that your question is about. Now if you are shuffling about names, it is plain to everybody that the name foetus is neither an animal nor a plant, but a name, and a sound, and a body, and a being, and anything and everything rather than an animal. And if it is this that you have propounded, you are answered. But neither is that which is denoted by the name foetus an animal. But that is incorporeal, and may be called a thing and a notion, and everything rather than an animal. The nature of an animal is different. For it was clearly shown respecting the very point in question, I mean the nature of the embryo, of what sort it is. The question respecting the meanings expressed by the name animal is different. I say, then, if you affirm that an animal is what has the power of sensation and of moving itself from appetency, that an animal is not simply what moves through appetency and is possessed of sensation. For it is also capable of sleeping, or, when the objects of sensation are not present, of not exercising the power of sensation. But the natural power of appetency or of sensation is the mark of an animal. For something of this nature is indicated by these things. First, if the foetus is not capable of sensation or motion from appetency; which is the point proposed for consideration. Another point is; if the foetus is capable of ever exercising the power of sensation or moving through appetency. In which sense no one makes it a question, since it is evident. But the question was, whether the embryo is already an animal, or still a plant. And then the name animal was reduced to definition, for the sake of perspicuity. But having discovered that it is distinguished from what is not an animal by sensation and motion from appetency; we again separated this from its adjuncts; asserting that it was one thing for that to be such potentially, which is not yet possessed of the power of sensation and motion, but will some time be so, and another thing to be already so actually; and in the case of such, it is one thing to exert its powers, another to be able to exert them, but to be at rest or asleep. And this is the question. For the embryo is not to be called an animal from the fact that it is nourished; which is the allegation of those who turn aside from the essence of the question, and apply their minds to what happens otherwise. But in the case of all conclusions alleged to be found out, demonstration is applied in common, which is discourse (logos), establishing one thing from others. But the grounds from which the point in question is to be established, must be admitted and known by the learner. And the foundation of all these is what is evident to sense and to intellect. Accordingly the primary demonstration is composed of all these. But the demonstration which, from points already demonstrated thereby, concludes some other point, is no less reliable than the former. It cannot be termed primary, because the conclusion is not drawn from primary principles as premisses. The first species, then, of the different kinds of questions, which are three, has been exhibited--I mean that, in which the essence being known, some one of its powers or properties is unknown. The second variety of propositions was that in which we all know the powers and properties, but do not know the essence; as, for example, in what part of the body is the principal faculty of the soul. __________________________________________________________________ [3707] Epithumetikou, which accords with what Plato says in the Timæus, p. 1078. Lowth, however, reads phutikou. __________________________________________________________________ Chapter V.--Application of Demonstration to Sceptical Suspense of Judgment. Now the same treatment which applies to demonstration applies also to the following question. Some, for instance, say that there cannot be several originating causes for one animal. It is impossible that there can be several homogeneous originating causes of an animal; but that there should be several heterogeneous, is not absurd. Suppose the Pyrrhonian suspense of judgment, as they say, [the idea] that nothing is certain: it is plain that, beginning with itself, it first invalidates itself. It either grants that something is true, that you are not to suspend your judgment on all things; or it persists in saying that there is nothing true. And it is evident, that first it will not be true. For it either affirms what is true or it does not affirm what is true. But if it affirms what is true, it concedes, though unwillingly, that something is true. And if it does not affirm what is true, it leaves true what it wished to do away with. For, in so far as the scepticism which demolishes is proved false, in so far the positions which are being demolished, are proved true; like the dream which says that all dreams are false. For in confuting itself, it is confirmatory of the others. And, in fine, if it is true, it will make a beginning with itself, and not be scepticism of anything else but of itself first. Then if [such a man] apprehends that he is a man, or that he is sceptical, it is evident that he is not sceptical. [3708] And how shall he reply to the interrogation? For he is evidently no sceptic in respect to this. Nay, he affirms even that he does doubt. And if we must be persuaded to suspend our judgment in regard to everything, we shall first suspend our judgment in regard to our suspense of judgment itself, whether we are to credit it or not. And if this position is true, that we do not know what is true, then absolutely nothing is allowed to be true by it. But if he will say that even this is questionable, whether we know what is true; by this very statement he grants that truth is knowable, in the very act of appearing to establish the doubt respecting it. But if a philosophical sect is a leaning toward dogmas, or, according to some, a leaning to a number of dogmas which have consistency with one another and with phenomena, tending to a right life; and dogma is a logical conception, and conception is a state and assent of the mind: not merely sceptics, but every one who dogmatizes is accustomed in certain things to suspend his judgment, either through want of strength of mind, or want of clearness in the things, or equal force in the reasons. __________________________________________________________________ [3708] [The young student must be on his guard as to the philosophical scepticism here treated, which is not the habit of unbelief commonly so called.] __________________________________________________________________ Chapter VI.--Definitions, Genera, and Species. The introductions and sources of questions are about these points and in them. But before definitions, and demonstrations, and divisions, it must be propounded in what ways the question is stated; and equivocal terms are to be treated; and synomyms stated accurately according to their significations. Then it is to be inquired whether the proposition belongs to those points, which are considered in relation to others, or is taken by itself. Further, If it is, what it is, what happens to it; or thus, also, if it is, what it is, why it is. And to the consideration of these points, the knowledge of Particulars and Universals, and the Antecedents and the Differences, and their divisions, contribute. Now, Induction aims at generalization and definition; and the divisions are the species, and what a thing is, and the individual. The contemplation of the How adduces the assumption of what is peculiar; and doubts bring the particular differences and the demonstrations, and otherwise augment the speculation and its consequences; and the result of the whole is scientific knowledge and truth. Again, the summation resulting from Division becomes Definition. For Definition is adopted before division and after: before, when it is admitted or stated; after, when it is demonstrated. And by Sensation the Universal is summed up from the Particular. For the starting point of Induction is Sensation; and the end is the Universal. Induction, accordingly, shows not what a thing is, but that it is, or is not. Division shows what it is; and Definition similarly with Division teaches the essence and what a thing is, but not if it is; while Demonstration explains the three points, if it is, what it is, and why it is. There are also Definitions which contain the Cause. And since it may be known when we see, when we see the Cause; and Causes are four--the matter, the moving power, the species, the end; Definition will be fourfold. Accordingly we must first take the genus, in which are the points that are nearest those above; and after this the next difference. And the succession of differences, when cut and divided, completes the "What it is." There is no necessity for expressing all the differences of each thing, but those which form the species. Geometrical analysis and synthesis are similar to logical division and definition; and by division we get back to what is simple and more elementary. We divide, therefore, the genus of what is proposed for consideration into the species contained in it; as, in the case of man, we divide animal, which is the genus, into the species that appear in it, the mortal, and the immortal. And thus, by continually dividing those genera that seem to be compound into the simpler species, we arrive at the point which is the subject of investigation, and which is incapable of further division. For, after dividing "the animal" into mortal and immortal, then into terrestrial and aquatic; and the terrestrial again into those who fly and those who walk; and so dividing the species which is nearest to what is sought, which also contains what is sought, we arrive by division at the simplest species, which contains nothing else, but what is sought alone. For again we divide that which walks into rational and irrational; and then selecting from the species, apprehended by division, those next to man, and combining them into one formula, we state the definition of a man, who is an animal, mortal, terrestrial, walking, rational. Whence Division furnishes the class of matter, seeking for the definition the simplicity of the name; and the definition of the artisan and maker, by composition and construction, presents the knowledge of the thing as it is; not of those things of which we have general notions. To these notions we say that explanatory expressions belong. For to these notions, also, divisions are applicable. Now one Division divides that which is divided into species, as a genus; and another into parts, as a whole; and another into accidents. The division, then, of a whole into the parts, is, for the most part, conceived with reference to magnitude; that into the accidents can never be entirely explicated, if, necessarily, essence is inherent in each of the existences. Whence both these divisions are to be rejected, and only the division of the genus into species is approved, by which both the identity that is in the genus is characterized, and the diversity which subsists in the specific differences. The species is always contemplated in a part. On the other hand, however, if a thing is part of another, it will not be also a species. For the hand is a part of a man, but it is not a species. And the genus exists in the species. For [the genus] is both in man and the ox. But the whole is not in the parts. For the man is not in his feet. Wherefore also the species is more important than the part; and whatever things are predicated of the genus will be all predicated of the species. It is best, then, to divide the genus into two, if not into three species. The species then being divided more generically, are characterized by sameness and difference. And then being divided, they are characterized by the points generically indicated. For each of the species is either an essence; as when we say, Some substances are corporeal and some incorporeal; or how much, or what relation, or where, or when, or doing, or suffering. One, therefore, will give the definition of whatever he possesses the knowledge of; as one can by no means be acquainted with that which he cannot embrace and define in speech. And in consequence of ignorance of the definition, the result is, that many disputes and deceptions arise. For if he that knows the thing has the knowledge of it in his mind, and can explain by words what he conceives; and if the explanation of the thought is definition; then he that knows the thing must of necessity be able also to give the definition. Now in definitions, difference is assumed, which, in the definition, occupies the place of sign. The faculty of laughing, accordingly, being added to the definition of man, makes the whole--a rational, mortal, terrestrial, walking, laughing animal. For the things added by way of difference to the definition are the signs of the properties of things; but do not show the nature of the things themselves. Now they say that the difference is the assigning of what is peculiar; and as that which has the difference differs from all the rest, that which belongs to it alone, and is predicated conversely of the thing, must in definitions be assumed by the first genus as principal and fundamental. Accordingly, in the larger definitions the number of the species that are discovered are in the ten Categories; and in the least, the principal points of the nearest species being taken, mark the essence and nature of the thing. But the least consists of three, the genus and two essentially necessary species. And this is done for the sake of brevity. We say, then, Man is the laughing animal. And we must assume that which pre-eminently happens to what is defined, or its peculiar virtue, or its peculiar function, and the like. Accordingly, while the definition is explanatory of the essence of the thing, it is incapable of accurately comprehending its nature. By means of the principal species, the definition makes an exposition of the essence, and almost has the essence in the quality. __________________________________________________________________ Chapter VII.--On the Causes of Doubt or Assent. The causes productive of scepticism are two things principally. One is the changefulness and instability of the human mind, whose nature it is to generate dissent, either that of one with another, or that of people with themselves. And the second is the discrepancy which is in things; which, as to be expected, is calculated to be productive of scepticism. For, being unable either to believe in all views, on account of their conflicting nature; or to disbelieve all, because that which says that all are untrustworthy is included in the number of those that are so; or to believe some and disbelieve others on account of the equipoise, we are led to scepticism. But among the principal causes of scepticism is the instability of the mind, which is productive of dissent. And dissent is the proximate cause of doubt. Whence life is full of tribunals and councils; and, in fine, of selection in what is said to be good and bad; which are the signs of a mind in doubt, and halting through feebleness on account of conflicting matters. And there are libraries full of books, [3709] and compilations and treatises of those who differ in dogmas, and are confident that they themselves know the truth that there is in things. __________________________________________________________________ [3709] [The Alexandrians must have recognised this as an ad hominem remark. But see Eccles. xii. 12.] __________________________________________________________________ Chapter VIII.--The Method of Classifying Things and Names. In language there are three things:--Names, which are primarily the symbols of conceptions, and by consequence also of subjects. Second, there are Conceptions, which are the likenesses and impressions of the subjects. Whence in all, the conceptions are the same; in consequence of the same impression being produced by the subjects in all. But the names are not so, on account of the difference of languages. And thirdly, the Subject-matters by which the Conceptions are impressed in us. The names are reduced by grammar into the twenty-four general elements; for the elements must be determined. For of Particulars there is no scientific knowledge, seeing they are infinite. But it is the property of science to rest on general and defined principles. Whence also Particulars are resolved into Universals. And philosophic research is occupied with Conceptions and Real subjects. But since of these the Particulars are infinite, some elements have been found, under which every subject of investigation is brought; and if it be shown to enter into any one or more of the elements, we prove it to exist; but if it escape them all, that it does not exist. Of things stated, some are stated without connection; as, for example, "man" and "runs," and whatever does not complete a sentence, which is either true or false. And of things stated in connection, some point out "essence," some "quality," some "quantity," some "relation," some "where," some "when," some "position," some "possession," some "action," some "suffering," which we call the elements of material things after the first principles. For these are capable of being contemplated by reason. But immaterial things are capable of being apprehended by the mind alone, by primary application. And of those things that are classed under the ten Categories, some are predicated by themselves (as the nine Categories), and others in relation to something. And, again, of the things contained under these ten Categories, some are Univocal, as ox and man, as far as each is an animal. For those are Univocal terms, to both of which belongs the common name, animal; and the same principle, that is definition, that is animate essence. And Heteronyms are those which relate to the same subject under different names, as ascent or descent; for the way is the same whether upwards or downwards. And the other species of Heteronyms, as horse and black, are those which have a different name and definition from each other, and do not possess the same subject. But they are to be called different, not Heteronyms. And Polyonyms are those which have the same definition, but a different name, as, hanger, sword, scimitar. And Paronyms are those which are named from something different, as "manly" from "manliness." Equivocal terms have the same name, but not the same definition, as man--both the animal and the picture. Of Equivocal terms, some receive their Equivocal name fortuitously, as Ajax, the Locrian, and the Salaminian; and some from intention; and of these, some from resemblance, as man both the living and the painted; and some from analogy, as the foot of Mount Ida, and our foot, because they are beneath; some from action, as the foot of a vessel, by which the vessel sails, and our foot, by which we move. Equivocal terms are designated from the same and to the same; as the book and scalpel are called surgical, both from the surgeon who uses them and with reference to the surgical matter itself. __________________________________________________________________ Chapter IX.--On the Different Kinds of Cause. Of Causes, some are Procatarctic and some Synectic, some Co-operating, some Causes sine quâ non. Those that afford the occasion of the origin of anything first, are Procatarctic; as beauty is the cause of love to the licentious; for when seen by them, it alone produces the amorous inclination, but not necessarily. Causes are Synectic (which are also univocally perfect of themselves) whenever a cause is capable of producing the effect of itself, independently. Now all the causes may be shown in order in the case of the learner. The father is the Procatarctic cause of learning, the teacher the Synectic, and the nature of the learner the cooperating cause, and time holds the relation of the Cause sine quâ non. Now that is properly called a cause which is capable of effecting anything actively; since we say that steel is capable of cutting, not merely while cutting, but also while not cutting. Thus, then, the capability of causing (to parektikon) signifies both; both that which is now acting, and that which is not yet acting, but which possesses the power of acting. Some, then, say that causes are properties of bodies; and others of incorporeal substances; others say that the body is properly speaking cause, and that what is incorporeal is so only catachrestically, and a quasi-cause. Others, again, reverse matters, saying that corporeal substances are properly causes, and bodies are so improperly; as, for example, that cutting, which is an action, is incorporeal, and is the cause of cutting which is an action and incorporeal, and, in the case of bodies, of being cut,--as in the case of the sword and what is cut [by it]. The cause of things is predicated in a threefold manner. One, What the cause is, as the statuary; a second, Of what it is the cause of becoming, a statue; and a third, To what it is the cause, as, for example, the material: for he is the cause to the brass of becoming a statue. The being produced, and the being cut, which are causes to what they belong, being actions, are incorporeal. According to which principle, causes belong to the class of predicates (kategorematon), or, as others say, of dicta (lekton) (for Cleanthes and Archedemus call predicates dicta); or rather, some causes will be assigned to the class of predicates, as that which is cut, whose case is to be cut; and some to that of axioms,--as, for example, that of a ship being made, whose case again is, that a ship is constructing. Now Aristotle denominates the name of such things as a house, a ship, burning, cutting, an appellative. But the case is allowed to be incorporeal. Therefore that sophism is solved thus: What you say passes through your mouth. Which is true. You name a house. Therefore a house passes through your mouth. Which is false. For we do not speak the house, which is a body, but the case, in which the house is, which is incorporeal. And we say that the house-builder builds the house, in reference to that which is to be produced. So we say that the cloak is woven; for that which makes is the indication of the operation. That which makes is not the attribute of one, and the cause that of another, but of the same, both in the case of the cloak and of the house. For, in as far as one is the cause of anything being produced, in so far is he also the maker of it. Consequently, the cause, and that which makes, and that through which (di ho), are the same. Now, if anything is "a cause" and "that which effects," it is certainly also "that through which." But if a thing is "that through which," it does not by any means follow that it is also "the cause." Many things, for instance, concur in one result, through which the end is reached; but all are not causes. For Medea would not have killed her children, had she not been enraged. Nor would she have been enraged, had she not been jealous. Nor would she have been this, if she had not loved. Nor would she have loved, had not Jason sailed to Colchi. Nor would this have taken place, had the Argo not been built. Nor would this have taken place, had not the timbers been cut from Pelion. For though in all these things there is the case of "that through which," they are not all "causes" of the murder of the children, but only Medea was the cause. Wherefore, that which does not hinder does not act. Wherefore, that which does not hinder is not a cause, but that which hinders is. For it is in acting and doing something that the cause is conceived. Besides, what does not hinder is separated from what takes place; but the cause is related to the event. That, therefore, which does not hinder cannot be a cause. Wherefore, then, it is accomplished, because that which can hinder is not present. Causation is then predicated in four ways: The efficient cause, as the statuary; and the material, as the brass; and the form, as the character; and the end, as the honour of the Gymnasiarch. The relation of the cause sine quâ non is held by the brass in reference to the production of the statue; and likewise it is a [true] cause. For everything without which the effect is incapable of being produced, is of necessity a cause; but a cause not absolutely. For the cause sine quâ non is not Synectic, but Co-operative. And everything that acts produces the effect, in conjunction with the aptitude of that which is acted on. For the cause disposes. But each thing is affected according to its natural constitution; the aptitude being causative, and occupying the place of causes sine quâ non. Accordingly, the cause is inefficacious without the aptitude; and is not a cause, but a co-efficient. For all causation is conceived in action. Now the earth could not make itself, so that it could not be the cause of itself. And it were ridiculous to say that the fire was not the cause of the burning, but the logs,--or the sword of the cutting, but the flesh,--or the strength of the antagonist the cause of the athlete being vanquished, but his own weakness. The Synectic cause does not require time. For the cautery produces pain at the instant of its application to the flesh. Of Procatarctic causes, some require time till the effect be produced, and others do not require it, as the case of fracture. Are not these called independent of time, not by way of privation, but of diminution, as that which is sudden, not that which has taken place without time? Every cause, apprehended by the mind as a cause, is occupied with something, and is conceived in relation to something; that is, some effect, as the sword for cutting; and to some object, as possessing an aptitude, as the fire to the wood. For it will not burn steel. The cause belongs to the things which have relation to something. For it is conceived in its relation to another thing. So that we apply our minds to the two, that we may conceive the cause as a cause. The same relation holds with the creator, and maker, and father. A thing is not the cause of itself. Nor is one his own father. For so the first would become the second. Now the cause acts and affects. That which is produced by the cause is acted on and is affected. But the same thing taken by itself cannot both act and be affected, nor can one be son and father. And otherwise the cause precedes in being what is done by it, as the sword, the cutting. And the same thing cannot precede at the same instant as to matter, as it is a cause, and at the same time, also, be after and posterior as the effect of a cause. Now being differs from becoming, as the cause from the effect, the father from the son. For the same thing cannot both be and become at the same instant; and consequently it is not the cause of itself. Things are not causes of one another, but causes to each other. For the splenetic affection preceding is not the cause of fever, but of the occurrence of fever; and the fever which precedes is not the cause of spleen, but of the affection increasing. Thus also the virtues are causes to each other, because on account of their mutual correspondence they cannot be separated. And the stones in the arch are causes of its continuing in this category, but are not the causes of one another. And the teacher and the learner are to one another causes of progressing as respects the predicate. And mutual and reciprocal causes are predicated, some of the same things, as the merchant and the retailer are causes of gain; and sometimes one of one thing and others of another, as the sword and the flesh; for the one is the cause to the flesh of being cut, and the flesh to the sword of cutting. [It is well said,] "An eye for an eye, life for life." For he who has wounded another mortally, is the cause to him of death, or of the occurrence of death. But on being mortally wounded by him in turn, he has had him as a cause in turn, not in respect of being a cause to him, but in another respect. For he becomes the cause of death to him, not that it was death returned the mortal stroke, but the wounded man himself. So that he was the cause of one thing, and had another cause. And he who has done wrong becomes the cause to another, to him who has been wronged. But the law which enjoins punishment to be inflicted is the cause not of injury, but to the one of retribution, to the other of discipline. So that the things which are causes, are not causes to each other as causes. It is still asked, if many things in conjunction become many causes of one thing. For the men who pull together are the causes of the ship being drawn down; but along with others, unless what is a joint cause be a cause. Others say, if there are many causes, each by itself becomes the cause of one thing. For instance, the virtues, which are many, are causes of happiness, which is one; and of warmth and pain, similarly, the causes are many. Are not, then, the many virtues one in power, and the sources of warmth and of pain so, also? and does not the multitude of the virtues, being one in kind, become the cause of the one result, happiness? But, in truth, Procatarctic causes are more than one both generically and specifically; as, for example, cold, weakness, fatigue, dyspepsia, drunkenness, generically, of any disease; and specifically, of fever. But Synectic causes are so, generically alone, and not also specifically. For of pleasant odour, which is one thing genetically, there are many specific causes, as frankincense, rose, crocus, styrax, myrrh, ointment. For the rose has not the same kind of sweet fragrance as myrrh. And the same thing becomes the cause of contrary effects; sometimes through the magnitude of the cause and its power, and sometimes in consequence of the susceptibility of that on which it acts. According to the nature of the force, the same string, according to its tension or relaxation, gives a shrill or deep sound. And honey is sweet to those who are well, and bitter to those who are in fever, according to the state of susceptibility of those who are affected. And one and the same wine inclines some to rage, and others to merriment. And the same sun melts wax and hardens clay. Further, of causes, some are apparent; others are grasped by a process of reasoning; others are occult; others are inferred analogically. And of causes that are occult, some are occult temporarily, being hidden at one time, and at another again seen clearly; and some are occult by nature, and capable of becoming at no time visible. And of those who are so by nature, some are capable of being apprehended; and these some would not call occult, being apprehended by analogy, through the medium of signs, as, for example, the symmetry of the passages of the senses, which are contemplated by reason. And some are not capable of being apprehended; which cannot in any mode fall under apprehension; which are by their very definition occult. Now some are Procatarctic, some Synectic, some Joint-causes, some Co-operating causes. And there are some according to nature, some beyond nature. And there are some of disease and by accident, some of sensations, some of the greatness of these, some of times and of seasons. Procatarctic causes being removed, the effect remains. But a Synectic cause is that, which being present, the effect remains, and being removed, the effect is removed. The Synectic is also called by the synonymous expression "perfect in itself." Since it is of itself sufficient to produce the effect. And if the cause manifests an operation sufficient in itself, the co-operating cause indicates assistance and service along with the other. If, accordingly, it effects nothing, it will not be called even a co-operating cause; and if it does effect something, it is wholly the cause of this, that is, of what is produced by it. That is, then, a co-operating cause, which being present, the effect was produced--the visible visibly, and the occult invisibly. The Joint-cause belongs also to the genus of causes, as a fellow-soldier is a soldier, and as a fellow-youth is a youth. The Co-operating cause further aids the Synectic, in the way of intensifying what is produced by it. But the Joint-cause does not fall under the same notion. For a thing may be a Joint-cause, though it be not a Synectic cause. For the Joint-cause is conceived in conjunction with another, which is not capable of producing the effect by itself, being a cause along with a cause. And the Co-operating cause differs from the Joint-cause in this particular, that the Joint-cause produces the effect in that which by itself does not act. But the Co-operating cause, while effecting nothing by itself, yet by its accession to that which acts by itself, co-operates with it, in order to the production of the effect in the intensest degree. But especially is that which becomes co-operating from being Procatarctic, effective in intensifying the force of the cause. [3710] __________________________________________________________________ __________________________________________________________________ [3710] [The book reaches no conclusion, and is evidently a fragment, merely. See Elucidation II.; also Kaye, p. 224.] __________________________________________________________________ Elucidations. I. (Scripture, cap. i. p. [134]558.) On the 18th of July, 1870, Pius the Ninth, by the bull Pastor Æternus proclaiming himself infallible, and defining that every Roman bishop from the times of the apostles were equally so, placed himself in conflict, not merely with Holy Scripture (which repeatedly proves the fallibility of St. Peter himself, when speaking apart from his fellow-apostles), but with the torrent of all antiquity. Yes, and with the great divines of his own communion, such as Bossuet; including divers pontiffs, and the Gallicans generally. But note, here, what St. Clement says of the Holy Scripture, and of the search after truth. Is it conceivable, that he knew of any living infallible oracle, when he wrote this book, never once hinting the existence of any such source of absolute gnostic perfection? A like ignorance of such an oracle characterizes Vincent of Lerins, the great expounder of the rule of faith as understood by the four great councils of antiquity. Clearly, Clement had never seen in Irenæus the meaning read into his words by the modern flatterers of the Roman See. [3711] The discovery of 1870 comes just eighteen centuries too late for practical purposes. II. (Of Book the Eighth, [135]note 1, p. 567.) In the place of this book, according to some mss., Photius found the tract tis ho sozomenos plousios; in other mss., a book beginning as this does. He accused the Stromata of unsound opinions; but, this censure not being supported by anything we possess, some imagine that the eighth book is lost, and that it is no great loss after all. A rash judgment as to its value; but possibly this, which is called the eighth book, is from the lost Hypotyposes. Kaye's suggestion is, that, as the seventh book closed with a promise of something quite fresh, we may discover it in this contribution towards forming his Gnostic, to further knowledge. It should be regarded as of great importance, that Christianity appears as the friend of all knowledge, and of human culture, from the very start. To our author's versatile genius, much credit is due for the elements out of which Christian universities took their rise. __________________________________________________________________ [3711] Vol. i. p. 415, and Elucidation I. p. 460, this series. __________________________________________________________________ __________________________________________________________________ Fragments of Clemens Alexandrinus. [Translated by Rev. William Wilson, M.A.] __________________________________________________________________ I.--From the Latin Translation of Cassiodorus. [3712] I.--Comments [3713] On the First Epistle of Peter. Chap. i. 3. "Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us. "The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second time to the body in this life; and that which has become angelic does not become unrighteous or evil, so as not to have the opportunity of again sinning by the assumption of flesh; but that in the resurrection the soul [3714] returns to the body, and both are joined to one another according to their peculiar nature, adapting themselves, through the composition of each, by a kind of congruity like [3715] a building of stones. Besides, Peter says, [3716] "Ye also, as living stones, are built up a spiritual house;" meaning the place of the angelic abode, guarded in heaven [3717] . "For you," he says, "who are kept by the power of God, by faith and contemplation, to receive the end of your faith, the salvation of your souls." Hence it appears that the soul is not naturally immortal; but is made immortal by the grace of God, through faith and righteousness, and by knowledge. "Of which salvation," he says, [3718] "the prophets have inquired and searched diligently," and what follows. It is declared by this that the prophets spake with wisdom, and that the Spirit of Christ was in them, according to the possession of Christ, and in subjection to Christ. For God works through archangels and kindred angels, who are called spirits of Christ. "Which are now," he says, [3719] "reported unto you by them that have preached the Gospel unto you." The old things which were done by the prophets and escape the observation of most, are now revealed to you by the evangelists. "For to you," he says, [3720] "they are manifested by the Holy Ghost, who was sent;" that is the Paraclete, of whom the Lord said, "If I go not away, He will not come." [3721] "Unto whom," [3722] it is said, "the angels desire to look;" not the apostate angels, as most suspect, but, what is a divine truth, angels who desire to obtain the advantage of that perfection. "By precious blood," he says, [3723] "as of a lamb without blemish and without spot." Here he touches on the ancient Levitical and sacerdotal celebrations; but means a soul pure through righteousness which is offered to God. "Verily foreknown before the foundation of the world." [3724] Inasmuch as He was foreknown before every creature, because He was Christ. "But manifested in the last times" by the generation of a body. "Being born again, not of corruptible seed." [3725] The soul, then, which is produced along with the body is corruptible, as some think. "But the word of the Lord," he says, [3726] "endureth for ever:" as well prophecy as divine doctrine. "But ye are a chosen generation, a royal priesthood." [3727] That we are a chosen race by the election of God is abundantly clear. He says royal, because we are called to sovereignty and belong to Christ; and priesthood on account of the oblation which is made by prayers and instructions, by which are gained the souls which are offered to God. "Who, when He was reviled," he says, [3728] "reviled not; when He suffered, threatened not." The Lord acted so in His goodness and patience. "But committed Himself to him that judged Him unrighteously:" [3729] whether Himself, so that, regarding Himself in this way, there is a transposition. [3730] He indeed gave Himself up to those who judged according to an unjust law; because He was unserviceable to them, inasmuch as He was righteous: or, He committed to God those who judged unrighteously, and without cause insisted on His death, so that they might be instructed by suffering punishment. "For he that will love life, and see good days;" [3731] that is, who wishes to become eternal and immortal. And He calls the Lord life, and the days good, that is holy. "For the eyes of the Lord," he says, "are upon the righteous, and His ears on their prayers:" he means the manifold inspection of the Holy Spirit. "The face of the Lord is on them that do evil;" [3732] that is, whether judgment, or vengeance, or manifestation. "But sanctify the Lord Christ," he says, "in your hearts." [3733] For so you have in the Lord's prayer, "Hallowed be Thy name." [3734] "For Christ," he says, [3735] "hath once suffered for our sins, the just for the unjust, that he might present [3736] us to God; being put to death in the flesh, but quickened in the spirit." He says these things, reducing them to their faith. That is, He became alive in our spirits. "Coming," he says, [3737] "He preached to those who were once unbelieving." They saw not His form, but they heard His voice. "When the long-suffering of God" [3738] holds out. God is so good, as to work the result by the teaching of salvation. "By the resurrection," it is said, [3739] "of Jesus Christ:" that, namely, which is effected in us by faith. "Angels being subjected to Him," [3740] which are the first order; and "principalities" being subject, who are of the second order; and "powers" being also subject, which are said to belong to the third order. "Who shall give account," he says, [3741] "to Him who is ready to judge the quick and the dead." These are trained through previous judgments. [3742] Therefore he adds, "For this cause was the Gospel preached also to the dead"--to us, namely, who were at one time unbelievers. "That they might be judged according to men," he says, [3743] "in the flesh, but live according to God in the spirit." Because, that is, they have fallen away from faith; whilst they are still in the flesh they are judged according to preceding judgments, that they might repent. Accordingly, he also adds, saying, "That they might live according to God in the spirit." So Paul also; for he, too, states something of this nature when he says, "Whom I have delivered to Satan, that he might live in the spirit;" [3744] that is, "as good stewards of the manifold grace of God." Similarly also Paul says, "Variously, and in many ways, God of old spake to our fathers." [3745] "Rejoice," it is said, [3746] "that ye are partakers in the sufferings of Christ:" that is, if ye are righteous, ye suffer for righteousness' sake, as Christ suffered for righteousness. "Happy are ye, for the Spirit of God, who is the Spirit of His glory and virtue, resteth on you." This possessive "His" signifies also an an angelic spirit: inasmuch as the glory of God those are, through whom, according to faith and righteousness, He is glorified, to honourable glory, according to the advancement of the saints who are brought in. "The Spirit of God on us," may be thus understood; that is, who through faith comes on the soul, like a gracefulness of mind and beauty of soul. "Since," it is said, [3747] "it is time for judgment beginning at the house of God." For judgment will overtake these in the appointed persecutions. "But the God of all grace," he says. [3748] "Of all grace," he says, because He is good, and the giver of all good things. "Marcus, my son, saluteth you." [3749] Mark, the follower of Peter, while Peter publicly preached the Gospel at Rome before some of Cæsar's equites, and adduced many testimonies to Christ, in order that thereby they might be able to commit to memory what was spoken, of what was spoken by Peter, wrote entirely what is called the Gospel according to Mark. As Luke also may be recognised [3750] by the style, both to have composed the Acts of the Apostles, and to have translated Paul's Epistle to the Hebrews. II.--Comments on the Epistle of Jude. Jude, who wrote the Catholic Epistle, the brother of the sons of Joseph, and very religious, whilst knowing the near relationship of the Lord, yet did not say that he himself was His brother. But what said he? [3751] "Jude, a servant of Jesus Christ,"--of Him as Lord; but "the brother of James." For this is true; he was His brother, (the son) [3752] of Joseph. "For [3753] certain men have entered unawares, ungodly men, who had been of old ordained and predestined to the judgment of our God;" not that they might become impious, but that, being now impious, they were ordained to judgment. "For the Lord God," he says, [3754] "who once delivered a people out of Egypt, afterward destroyed them that believed not;" that is, that He might train them through punishment. For they were indeed punished, and they perished on account of those that are saved, until they turn to the Lord. "But the angels," he says, [3755] "that kept not their own pre-eminence," that, namely, which they received through advancement, "but left their own habitation," meaning, that is, the heaven and the stars, became, and are called apostates. "He hath reserved these to the judgment of the great day, in chains, under darkness." He means the place near the earth, [3756] that is, the dark air. Now he called "chains" the loss of the honour in which they had stood, and the lust of feeble things; since, bound by their own lust, they cannot be converted. "As Sodom and Gomorrha," he says. [3757] ... By which the Lord signifies that pardon had been granted; [3758] and that on being disciplined they had repented. "Similarly [3759] to the same," he says, [3760] "also those dreamers,"--that is, who dream in their imagination lusts and wicked desires, regarding as good not that which is truly good, and superior to all good,--"defile the flesh, despise dominion, and speak evil of majesty," that is, the only Lord, [3761] who is truly our Lord, Jesus Christ, and alone worthy of praise. They "speak evil of majesty," that is, of the angels. "When Michael, the archangel, [3762] disputing with the devil, debated about the body of Moses." Here he confirms the assumption of Moses. He is here called Michael, who through an angel near to us debated with the devil. "But these," he says, [3763] "speak evil of those things which they know not; but what they know naturally, as brute beasts, in these things they corrupt themselves." He means that they eat, and drink, and indulge in uncleanness, and says that they do other things that are common to them with animals, devoid of reason. "Woe unto them!" he says, [3764] "for they have gone in the way of Cain." For so also we lie under Adam's sin through similarity of sin. "Clouds," he says, [3765] "without water; who do not possess in themselves the divine and fruitful word." Wherefore, he says, "men of this kind are carried about both by winds and violent blasts." [3766] "Trees," he says, "of autumn, without fruit,"--unbelievers, that is, who bear no fruit of fidelity. "Twice dead," he says: once, namely, when they sinned by transgressing, and a second time when delivered up to punishment, according to the predestined judgments of God; inasmuch as it is to be reckoned death, even when each one does not forthwith deserve the inheritance. "Waves," he says, [3767] "of a raging sea." By these words he signifies the life of the Gentiles, whose end is abominable ambition. [3768] "Wandering stars,"--that is, he means those who err and are apostates are of that kind of stars which fell from the seats of the angels--"to whom," for their apostasy, "the blackness of darkness is reserved for ever. Enoch also, the seventh from Adam," he says, [3769] "prophesied of these." In these words he verities the prophecy. "Those," he says, [3770] "separating" the faithful from the unfaithful, be convicted according to their own unbelief. And again those separating from the flesh. [3771] He says, "Animal [3772] not having the spirit;" that is, the spirit which is by faith, which supervenes through the practice of righteousness. "But ye, beloved," he says, [3773] "building up yourselves on your most holy faith, in the Holy Spirit." "But some," he says, [3774] "save, plucking them from the fire;" [3775] "but of some have compassion in fear," that is, teach those who fall into the fire to free themselves. "Hating," he says, [3776] "that spotted garment, which is carnal:" that of the soul, namely; the spotted garment is a spirit polluternal lusts. [3777] "Now to Him," he says, [3778] "who is able to keep you without stumbling, and present you faultless before the presence of His glory in joy." In the presence of His glory: he means in the presence of the angels, to be presented faultless, having become angels. [3779] When Daniel speaks of the people and comes into the presence of the Lord, he does not say this, because he saw God: for it is impossible that any one whose heart is not pure should see God; but he says this, that everything that the people did was in the sight of God, and was manifest to Him; that is, that nothing is hid from the Lord. Now, in the Gospel according to Mark, the Lord being interrogated by the chief of the priests if He was the Christ, the Son of the blessed God, answering, said, "I am; [3780] and ye shall see the Son of man sitting at the right hand of power." [3781] But powers [3782] mean the holy angels. Further, when He says "at the right hand of God," He means the self-same [beings], by reason of the equality and likeness of the angelic and holy powers, which are called by the name of God. He says, therefore, that He sits at the right hand; that is, that He rests in pre-eminent honour. In the other Gospels, however, He is said not to have replied to the high priest, on his asking if He was the Son of God. But what said He? "You say." [3783] Answering sufficiently well. For had He said, It is as you understand, he would have said what was not true, not confessing Himself to be the Son of God; [for] they did not entertain this opinion of Him; but by saying "You say," [3784] He spake truly. For what they had no knowledge of, but expressed in words, that he confessed to be true. III.--Comments on the First Epistle of John. Chap. i. 1. "That which was from the beginning; which we have seen with our eyes; which we have heard." Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle. What therefore he says, "from the beginning," the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, "That which was from the beginning," he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, "In the beginning was the Word." But by the expression, "we have seen with our eyes," he signifies the Lord's presence in the flesh, "and our hands have handled," he says, "of the Word of life." He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places,--this sunbeam coming in the flesh became palpable to the disciples. It is accordingly related in traditions, that John, touching the outward body itself, sent his hand deep down into it, and that the solidity of the flesh offered no obstacle, but gave way to the hand of the disciple. "And our hands have handled of the Word of life;" that is, He who came in the flesh became capable of being touched. As also, Ver. 2. "The life was manifested." For in the Gospel he thus speaks: "And what was made, in Him was life, and the life was the light of men." [3785] "And we show unto you that eternal life, which was with the Father, and was manifested unto you." He signifies by the appellation of Father, that the Son also existed always, without beginning. Ver. 5. "For God," he says, "is light." He does not express the divine essence, but wishing to declare the majesty of God, he has applied to the Divinity what is best and most excellent in the view of men. Thus also Paul, when he speaks of "light inaccessible." [3786] But John himself also in this same Epistle says, "God is love:" [3787] pointing out the excellences of God, that He is kind and merciful; and because He is light, makes men righteous, according to the advancement of the soul, through charity. God, then, who is ineffable in respect of His substance, is light. "And in Him is no darkness at all,"--that is, no passion, no keeping up of evil respecting any one, [He] destroys no one, but gives salvation to all. Light moreover signifies, either the precepts of the Law, or faith, or doctrine. Darkness is the opposite of these things. Not as if there were another way; since there is only one way according to the divine precepts. For the work of God is unity. Duality and all else that exists, except unity, arises from perversity of life. Ver. 7. "And the blood of Jesus Christ His Son," he says, "cleanses us." For the doctrine of the Lord, which is very powerful, is called His blood. Ver. 10. "If we say that we have not sinned, we make Him a liar, and His word is not in us." His doctrine, that is, or word is truth. Chap. ii. 1. "And if any man sin," he says, "we have an advocate [3788] with the Father, Jesus Christ." For so the Lord is an advocate with the Father for us. So also is there, an advocate, whom, after His assumption, He vouchsafed to send. For these primitive and first-created virtues are unchangeable as to substance, and along with subordinate angels and archangels, whose names they share, effect divine operations. Thus also Moses names the virtue of the angel Michael, by an angel near to himself and of lowest grade. The like also we find in the holy prophets; but to Moses an angel appeared near and at hand. Moses heard him and spoke to him manifestly, face to face. On the other prophets, through the agency of angels, an impression was made, as of beings hearing and seeing. On this account also, they alone heard, and they alone saw; as also is seen in the case of Samuel. [3789] Elisæus also alone heard the voice by which he was called. [3790] If the voice had been open and common, it would have been heard by all. In this instance it was heard by him alone in whom the impression made by the angel worked. Ver. 2. "And not only for our sins,"--that is for those of the faithful,--is the Lord the propitiator, does he say, "but also for the whole world." He, indeed, saves all; but some [He saves], converting them by punishments; others, however, who follow voluntarily [He saves] with dignity of honour; so "that every knee should bow to Him, of things in heaven, and things on earth, and things under the earth;" [3791] that is, angels, men, and souls that before His advent have departed from this temporal life. Ver. 3. "And by this we know that we know Him, if we keep His commandments." For the Gnostic [3792] [he who knows] also does the Works which pertain to the province of virtue. But he who performs the works is not necessarily also a Gnostic. For a man may be a doer of right works, and yet not a knower of the mysteries of science. Finally, knowing that some works are performed from fear of punishment, and some on account of the promise of reward, he shows the perfection of the man gifted with knowledge, who fulfils his works by love. Further, he adds, and says:-- Ver. 5. "But whoso keepeth His word, in him verily is the love of God perfected: hereby know we that we are in Him,"--by faith and love. Ver. 7. "I write no new commandment unto you, but an old commandment, which ye had from the beginning,"--through the Law, that is, and the prophets; where it is said, God is one. Accordingly, also, he infers, "For the old commandment is the word which ye have heard." Again, however, he says:-- Ver. 8. "This is the commandment; for the darkness" of perversion, that is, "has passed away, and, lo, the true light hath already shone,"--that is, through faith, through knowledge, through the Covenant working in men, through prepared judgments. Ver. 9. "He that saith he is in the light,"--in the light, he means in the truth,--"and hateth," he says, "his brother." By his brother, he means not only his neighbour, but also the Lord. For unbelievers hate Him and do not keep His commandments. Therefore also he infers:-- Ver. 10. "He that loveth his brother abideth in the light; and there is none occasion of stumbling in him." Vers. 12-14. He then indicates the stages of advancement and progress of souls that are still located in the flesh; and calls those whose sins have been forgiven, for the Lord's name's sake, "little children," for many believe on account of the name only. He styles "fathers" the perfect, "who have known what was from the beginning," and received with understanding,--the Son, that is, of whom he said above, "that which was from the beginning." "I write," says he, "to you, young men, because ye have overcome the wicked one." Young man strong in despising pleasures. "The wicked one" points out the eminence of the devil. "The children," moreover, know the Father; having fled from idols and gathered together to the one God. Ver. 15. "For the world," he says, "is in the wicked one." Is not the world, and all that is in the world, called God's creation and very good? Yes. But, Ver. 16. "The lust of the flesh, the lust of the eyes, and the ambition of the world," which arise from the perversion of life, "are not of the Father, but of the world," and of you. Ver. 17. "Therefore also the world shall pass away, and the lust thereof; but he that doeth the will of God" and His commandments "abideth for ever." Ver. 19. "They went out from us; but they were not of us"--neither the apostate angels, nor men falling away;--"but that they may be manifested that they are not of us." With sufficient clearness he distinguishes the class of the elect and that of the lost, and that which remaining in faith "has an unction from the Holy One," which comes through faith. He that abideth not in faith. Ver. 22. "A liar" and "an antichrist, who denieth that Jesus is the Christ." For Jesus, Saviour and Redeemer, is also Christ the King. Ver. 23. "He who denies the Son," by ignoring Him, "has not the Father, nor does he know Him." But he who knoweth the Son and the Father, knows according to knowledge, and when the Lord shall be manifested at His second advent, shall have confidence and not be confounded. Which confusion is heavy punishment. Ver. 29. "Every one," he says, "who doeth righteousness is born of God;" being regenerated, that is, according to faith. Chap. iii. 1. "For the world knoweth us not, as it knew Him not." He means by the world those who live a worldly life in pleasures. Ver. 2. "Beloved," says he, "now are we the sons of God," not by natural affection, but because we have God as our Father. For it is the greater love that, seeing we have no relationship to God, He nevertheless loves us and calls us His sons. "And it hath not yet appeared what we shall be;" that is, to what kind of glory we shall attain. "For if He shall be manifested,"--that is, if we are made perfect,--"we shall be like Him," as reposing and justified, pure in virtue, "so that we may see Him" (His countenance) "as He is," by comprehension. Ver. 8. "He that doeth unrighteousness is of the devil," that is, of the devil as his father, following and choosing the same things. "The devil sinneth from the beginning," he says. From the beginning from which he began to sin, incorrigibly persevering in sinning. Ver. 9. He says, "Whosoever is born of God does not commit sin, for His seed remaineth in him;" that is, His word in him who is born again through faith. Ver. 10. "Thus we know the children of God, as likewise the children of the devil," who choose things like the devil; for so also they are said to be of the wicked one. Ver. 15. "Every one who hateth his brother is a murderer." For in him through unbelief Christ dies. Rightly, therefore, he continues, "And ye know that no murderer and unbeliever hath eternal life abiding in him." For the living Christ [3793] abides in the believing soul. Ver. 16. "For He Himself laid down His life for us;" that is, for those who believe; that is, for the apostles. If then He laid down His life for the apostles, he means His apostles themselves: us if he said, We, I say, the apostles, for whom He laid down His life, "ought to lay down our lives for the brethren;" for the salvation of their neighbours was the glory of the apostles. Ver. 20. He says, "For God is greater than our heart;" that is, the virtue of God [is greater] than conscience, which will follow the soul. Wherefore he continues, and says, "and knoweth all things." Ver. 21. "Beloved, if our heart condemn us not, it will have confidence before God." Ver. 24. "And hereby we know that He dwelleth in us by His Spirit, which He hath given us;" that is, by superintendence and foresight of future events. Chap. iv. 18. He says, "Perfect love casteth out fear." For the perfection of a believing man is love. Chap. v. 6. He says, "This is He who came by water and blood;" and again,-- Ver. 8. "For there are three that bear witness, the spirit," which is life, "and the water," which is regeneration and faith, "and the blood," which is knowledge; "and these three are one." For in the Saviour are those saving virtues, and life itself exists in His own Son. Ver. 14. "And this is the confidence which we have towards Him, that if we ask anything according to His will, He will hear us." He does not say absolutely what we shall ask, but what we ought to ask. Ver. 19. "And the whole word lieth in the wicked one;" not the creation, but worldly men, and those who live according to their lusts. Ver. 20. "And the Son of God hath come and given us understanding," which comes to us, that is, by faith, and is also called the Holy Spirit. IV.--Comments on the Second Epistle of John. The second Epistle of John, which is written to Virgins, is very simple. It was written to a Babylonian lady, by name Electa, and indicates the election of the holy Church. He establishes in this Epistle that the following out of the faith is not without charity, and so that no one divide Jesus Christ; but only to believe that Jesus Christ has come in the flesh. For he who has the Son by apprehension in his intellect knows also the Father, and grasps with his mind intelligibly the greatness of His power working without beginning of time. Ver. 10. He says, "If any come unto you and bring not this doctrine, receive him not into your house, neither bid him God speed; for he that biddeth him God speed is partaker of his evil deeds." He forbids us to salute such, and to receive them to our hospitality. For this is not harsh in the case of a man of this sort. But he admonishes them neither to confer nor dispute with such as are not able to handle divine things with intelligence, lest through them they be seduced from the doctrine of truth, influenced by plausible reasons. Now, I think that we are not even to pray with such, because in the prayer which is made at home, after rising from prayer, the salutation of joy is also the token of peace. II.--Nicetas [3794] Bishop of Heraclea. From His Catena. I.--Job i. 21. But Job's words may be more elegantly understood of evil and sin thus: "Naked" was formed from the earth at the beginning, as if from a "mother's womb: naked to the earth shall I also depart;" naked, [3795] not of possessions, for that were a trivial and common thing, but of evil and sin, and of the unsightly shape which follows those who have led bad lives. Obviously, all of us human beings are born naked, and again are buried naked, swathed only in grave-clothes. For God hath provided for us another life, and made the present life the way for the course which leads to it; appointing the supplies derived from what we possess merely as provisions for the way; and on our quitting this way, the wealth, consisting of the things which we possessed, journeys no farther with us. For not a single thing that we possess is properly our own: of one possession alone, that is godliness, are we properly owners. Of this, death, when it overtakes us, will not rob us; but from all else it will eject us, though against our will. For it is for the support of life that we all have received what we possess; and after enjoying merely the use of it, each one departs, obtaining from life a brief remembrance. For this is the end of all prosperity; this is the conclusion of the good things of this life. Well, then, does the infant, on opening its eyes, after issuing from the womb, immediately begin with crying, not with laughter. For it weeps, as if bewailing life, at whose hands from the outset it tastes of deadly gifts. For immediately on being born its hands and feet are swaddled; and swathed in bonds it takes the breast. O introduction to life, precursor of death! The child has but just entered on life, and straightway there is put upon it the raiment of the dead: for nature reminds those that are born of their end. Wherefore also the child, on being born, wails, as if crying plaintively to its mother. Why, O mother, didst thou bring me forth to this life, in which prolongation of life is progress to death? Why hast thou brought me into this troubled world, in which, on being born, swaddling bands are my first experience? Why hast thou delivered me to such a life as this, in which both a pitiable youth wastes away before old age, and old age is shunned as under the doom of death? Dreadful, O mother, is the course of life, which has death as the goal of the runner. Bitter is the road of life we travel, with the grave as the wayfarer's inn. Perilous the sea of life we sail; for it has Hades as a pirate to attack us. Man alone is born in all respects naked, without a weapon or clothing born with him; not as being inferior to the other animals, but that nakedness and your bringing nothing with you may produce thought; and that thought may bring out dexterity, expel sloth, introduce the arts for the supply of our needs, and beget variety of contrivances. For, naked, man is full of contrivances, being pricked on by his necessity, as by a goad, how to escape rains, how to elude cold, how to fence off blows, how to till the earth, how to terrify wild beasts, how to subdue the more powerful of them. Wetted with rain, he contrived a roof; having suffered from cold, he invented clothing; being struck, he constructed a breastplate; bleeding his hands with the thorns in tilling the ground, he availed himself of the help of tools; in his naked state liable to become a prey to wild beasts, he discovered from his fear an art which frightened what frightened him. Nakedness begat one accomplishment after another; so that even his nakedness was a gift and a master-favour. Accordingly, Job also being made naked of wealth, possessions, of the blessing of children, of a numerous offspring, and having lost everything in a short time, uttered this grateful exclamation: "Naked came I out of the womb, naked also shall I depart thither;"--to God, that is, and to that blessed lot and rest. II.--From the Same. Job v. 7. Calmness is a thing which, of all other things, is most to be prized. As an example of this, the word proposes to us the blessed Job. For it is said of him, "What man is like Job, who drinketh up scorning like water?" For truly enviable, and, in my judgment, worthy of all admiration, a man is, if he has attained to such a degree of long-suffering as to be able with ease to grapple with the pain, truly keen, and not easily conquered by everybody, which arises from being wronged. III.--From Nicetas' Catena on Matthew. Matt. v. 42. Alms are to be given, but with judgment, and to the deserving, that we may obtain a recompense from the Most High. But woe to those who have and who take under false pretences, or who are able to help themselves and want to take from others. For he who has, and, to carry out false pretences or out of laziness, takes, shall be condemned. IV.--From the Same. Matt. xiii. 31. The word which proclaims the kingdom of heaven is sharp and pungent as mustard, and represses bile, that is, anger, and checks inflammation, that is, pride; and from this word the soul's true health and eternal soundness [3796] flow. To such increased size did the growth of the word come, that the tree which sprang from it (that is the Church of Christ established over the whole earth) filled the world, so that the fowls of the air--that is, divine angels and lofty souls--dwelt in its branches. V.--From the Same. Matt. xiii. 46. A pearl, and that pellucid and of purest ray, is Jesus, whom of the lightning flash of Divinity the Virgin bore. For as the pearl, produced in flesh and the oyster-shell and moisture, appears to be a body moist and transparent, full of light and spirit; so also God the Word, incarnate, is intellectual light, [3797] sending His rays, through a body luminous and moist. III.--From the Catena on Luke, Edited by Corderius. Luke iii. 22. God here assumed the "likeness" not of a man, but "of a dove," because He wished, by a new apparition of the Spirit in the likeness of a dove, to declare His simplicity and majesty. Luke xvi. 17. Perhaps by the iota and tittle His righteousness cries, "If ye come right unto Me, I will also come right to you; but if crooked, I also will come crooked, saith the Lord of hosts;" intimating that the ways of sinners are intricate and crooked. For the way right and agreeable to nature which is intimated by the iota of Jesus, is His goodness, which constantly directs those who believe from hearing. "There shall not, therefore, pass from the law one iota or one tittle," neither from the right and good the mutual promises, nor from the crooked and unjust the punishment assigned to them. "For the Lord doeth good to the good, but those who turn aside into crooked ways God will lead with the workers of iniquity." [3798] IV.--From the Books of the Hypotyposes. OEcumenius from Book III. On 1 Cor. xi. 10. "Because of the angels." By the angels he means righteous and virtuous men. Let her be veiled then, that she may not lead them to stumble into fornication. For the real angels in heaven see her though veiled. The Same, Book IV. On 2 Cor. v. 16. "And if we have known Christ after the flesh." As "after the flesh" in our case is being in the midst of sins, and being out of them is "not after the flesh;" so also "after the flesh" in the case of Christ was His subjection to natural affections, and His not being subject to them is to be "not after the flesh." But, he says, as He was released, so also are we. The Same, Book IV. On 2 Cor. vi. 11. "Our heart is enlarged," to teach you all things. But ye are straitened in your own bowels, that is, in love to God, in which ye ought to love me. The Same, Book V. On Gal. v. 24. "And they that are Christ's [have crucified] the flesh." And why mention one aspect of virtue after another? For there are some who have crucified themselves as far as the passions are concerned, and the passions as far as respects themselves. According to this interpretation the "and" is not superfluous. "And they that are Christ's"--that is, striving after Him--"have crucified their own flesh." Moschus: Spiritual Meadow, Book V. Chap. 176. Yes, truly, the apostles were baptised, as Clement the Stromatist relates in the fifth book of the Hypotyposes. For, in explaining the apostolic statement, "I thank God that I baptised none of you," he says, Christ is said to have baptised Peter alone, and Peter Andrew, and Andrew John, and they James and the rest. [3799] Eusebius: Ecclesiastical History, Book VI. II. 1. Now Clement, writing in the sixth book of the Hypotyposes, makes this statement. For he says that Peter and James and John, after the Saviour's ascension, though pre-eminently honoured by the Lord, did not contend for glory, but made James the Just, bishop of Jerusalem. Eusebius: Ecclesiastical History, II. 15. So, then, through the visit of the divine word to them, the power of Simon was extinguished, and immediately was destroyed along with the man himself. And such a ray of godliness shone forth on the minds of Peter's hearers, that they were not satisfied with the once hearing or with the unwritten teaching of the divine proclamation, but with all manner of entreaties importuned Mark, to whom the Gospel is ascribed, he being the companion of Peter, that he would leave in writing a record of the teaching which had been delivered to them verbally; and did not let the man alone till they prevailed upon him; and so to them we owe the Scripture called the "Gospel by Mark." On learning what had been done, through the revelation of the Spirit, it is said that the apostle was delighted with the enthusiasm of the men, and sanctioned the composition for reading in the Churches. Clemens gives the narrative in the sixth book of the Hypotyposes. Eusebius: Ibid. Then, also, as the divine Scripture says, Herod, on the execution of James, seeing that what was done pleased the Jews, laid hands also on Peter; and having put him in chains, would have presently put him to death, had not an angel in a divine vision appeared to him by night, and wondrously releasing him from his bonds, sent him away to the ministry of preaching. Eusebius: Ecclesiastical History, VI. 14. And in the Hypotyposes, in a word, he has made abbreviated narratives of the whole testamentary Scripture; and has not passed over the disputed books,--I mean Jude and the rest of the Catholic Epistles and Barnabas, and what is called the Revelation of Peter. And he says that the Epistle to the Hebrews is Paul's, and was written to the Hebrews in the Hebrew language; but that Luke, having carefully translated it, gave it to the Greeks, and hence the same colouring in the expression is discoverable in this Epistle and the Acts; and that the name "Paul an Apostle" was very properly not prefixed, for, he says, that writing to the Hebrews, who were prejudiced against him and suspected, he with great wisdom did not repel them in the beginning by putting down his name. Eusebius: Book VII. 1 Tim. ii. 6. "In his times;" that is, when men were in a condition of fitness for faith. 1 Tim. iii. 16. "Was seen of angels." O mystery! The angels saw Christ while He was with us, not having seen Him before. Not as by men. 1 Tim. v. 8. "And especially those of his own house." He provides for his own and those of his own house, who not only provides for his relatives, but also for himself, by extirpating the passions. 1 Tim. v. 10. "If she have washed the feet of saints;" that is, if she has performed without shame the meanest offices for the saints. 1 Tim. v. 21. "Without prejudice;" [3800] that is, without falling under the doom and punishment of disobedience through making any false step. 1 Tim. vi. 13. "Who witnessed before Pontius Pilate." For He testified by what he did that He was Christ the Son of God. 2 Tim. ii. 2. "By many witnesses;" [3801] that is, the law and the prophets. For these the apostle made witnesses of his own preaching. Eusebius: Ecclesiastical History, Book. VII. II. 1. To James the Just, and John and Peter, the Lord after His resurrection imparted knowledge (ten gnosin.) These imparted it to the rest of the apostles, and the rest of the apostles to the Seventy, of whom Barnabas was one. Eusebius: the Same, II. 2. And of this James, Clement also relates an anecdote worthy of remembrance in the seventh book of the Hypotyposes, from a tradition of his predecessors. He says that the man who brought him to trial, on seeing him bear his testimony, was moved, and confessed that he was a Christian himself. Accordingly, he says, they were both led away together, and on the way the other asked James to forgive him. And he, considering a little, said, "Peace be to thee" and kissed him. And so both were beheaded together. Eusebius: the Same, VI. 14. And now, as the blessed Presbyter used to say, since the Lord, as the Apostle of the Almighty, was sent to the Hebrews, Paul, as having been sent to the Gentiles, did not subscribe himself apostle of the Hebrews, out of modesty and reverence for the Lord, and because, being the herald and apostle of the Gentiles, his writing to the Hebrews was something over and above [his assigned function.] Eusebius: the Same. Again, in the same books Clement has set down a tradition which he had received from the elders before him, in regard to the order of the Gospels, to the following effect. He says that the Gospels containing the genealogies were written first, and that the Gospel according to Mark was composed in the following circumstances:-- Peter having preached the word publicly at Rome, and by the Spirit proclaimed the Gospel, those who were present, who were numerous, entreated Mark, inasmuch as he had attended him from an early period, and remembered what had been said, to write down what had been spoken. On his composing the Gospel, he handed it to those who had made the request to him; which coming to Peter's knowledge, he neither hindered nor encouraged. But John, the last of all, seeing that what was corporeal was set forth in the Gospels, on the entreaty of his intimate friends, and inspired by the Spirit, composed a spiritual Gospel. V.--From the Book on Providence. S. Maximus, Vol. II. 114. Being is in God. God is divine being, eternal and without beginning, incorporeal and illimitable, and the cause of what exists. Being is that which wholly subsists. Nature is the truth of things, or the inner reality of them. According to others, it is the production of what has come to existence; and according to others, again, it is the providence of God, causing the being, and the manner of being, in the things which are produced. S. Maximus: in the Same, p. 152. Willing is a natural power, which desires what is in accordance with nature. Willing is a natural appetency, corresponding with the nature of the rational creature. Willing is a natural spontaneous movement of the self-determining mind, or the mind voluntarily moved about anything. Spontaneity is the mind moved naturally, or an intellectual self-determining movement of the soul. VI.--From the Book on the Soul. Maximus and Antonius Melissa. [3802] Souls that breathe free of all things, possess life, and though separated from the body, and found possessed of a longing for it, are borne immortal to the bosom of God: as in the winter season the vapours of the earth attracted by the sun's rays rise to him. The Barocc. ms. [3803] All souls are immortal, even those of the wicked, for whom it were better that they were not deathless. For, punished with the endless vengeance of quenchless fire, and not dying, it is impossible for them to have a period put to their misery. VII.--Fragment from the Book on Slander. Antonius Melissa, Book. II. Sermon 69. [3804] Never be afraid of the slanderer who addresses you. But rather say, Stop, brother; I daily commit more grievous errors, and how can I judge him? For you will gain two things, healing with one plaster both yourself and your neighbour. He shows what is really evil. Whence, by these arguments, God has contrived to make each one's disposition manifest. Antonius Melissa, Book I. Sermon 64, and Book II. Sermon 87. Also Maximus, Sermon 59, p. 669; John of Damascus, Book II. It is not abstaining from deeds that justifies the believer, but purity and sincerity of thoughts. VIII.--Other Fragments from Antonius Melissa. I.--Book I. Sermon 17, on Confession. Repentance then becomes capable of wiping out every sin, when on the occurrence of the soul's fault it admits no delay, and does not let the impulse pass on to a long space of time. For it is in this way that evil will be unable to leave a trace in us, being plucked away at the moment of its assault like a newly planted plant. As the creatures called crabs are easy to catch, from their going sometimes forward and sometimes backward; so also the soul, which at one time is laughing, at another weeping, and at another giving way to luxury, can do no good. He who is sometimes grieving, and is sometimes enjoying himself and laughing, is like a man pelting the dog of voluptuousness with bread, who chases it in appearance, but in fact invites it to remain near him. 2. Book I. Sermon 51, on Praise. Some flatterers were congratulating a wise man. He said to them, If you stop praising me, I think myself something great after your departure; but if you do not stop praising me, I guess my own impurity. Feigned praise is worth less than true censure. 3. Book II. Sermon 46, on the Lazy and Indolent. To the weak and infirm, what is moderate appears excessive. 4. Book II. Sermon 55, on Your Neighbour--That You are to Bear His Burdens, Etc. The reproof that is given with knowledge is very faithful. Sometimes also the knowledge of those who are condemned is found to be the most perfect demonstration. 5. Book II. Sermon 74, on the Proud, and Those Desirous of Vainglory. To the man who exalts and magnifies himself is attached the quick transition and the fall to low estate, as the divine word teaches. 6. Book II. Sermon 87. Pure speech and a spotless life are the throne and true temple of God. IX.--Fragment of the Treatise on Marriage. Maximus, Sermon III. p. 538, on Modesty and Chastity. Also, John of Damascus, Book III.--Parallel Chap. 27. It is not only fornication, but also the giving in marriage prematurely, that is called fornication; when, so to speak, one not of ripe age is given to a husband, either of her own accord or by her parents. X.--Fragments of Other Lost Books. Maximus, Sermon 2.--John of Damascus, II. Chap. 70.--Antonius Melissa, Book I. Sermon 52. Flattery is the bane of friendship. Most men are accustomed to pay court to the good fortune of princes, rather than to the princes themselves. Maximus, Sermon 13, p. 574.--Antonius Melissa, Sermon 32, p. 45, and Sermon 33, p. 57. The lovers of frugality shun luxury as the bane of soul and body. The possession and use of necessaries has nothing injurious in quality, but it has in quantity above measure. Scarcity of food is a necessary benefit. Maximus, Sermon 52, p. 654.--Antonius Melissa, Book I. Sermon 54. The vivid remembrance of death is a check upon diet; and when the diet is lessened, the passions are diminished along with it. Maximus, Sermon 55, p. 661. Above all, Christians are not allowed to correct with violence the delinquencies of sins. For it is not those that abstain from wickedness from compulsion, but those that abstain from choice, that God crowns. It is impossible for a man to be steadily good except by his own choice. For he that is made good by compulsion of another is not good; for he is not what he is by his own choice. For it is the freedom of each one that makes true goodness and reveals real wickedness. Whence through these dispositions God contrived to make His own disposition manifest. XI.--Fragments Found in Greek Only in the Oxford Edition. From the Last Work on the Passover. (Quoted in the Paschal Chronicle.) Accordingly, in the years gone by, Jesus went to eat the passover sacrificed by the Jews, keeping the feast. But when he had preached He who was the Passover, the Lamb of God, led as a sheep to the slaughter, presently taught His disciples the mystery of the type on the thirteenth day, on which also they inquired, "Where wilt Thou that we prepare for Thee to eat the passover?" [3805] It was on this day, then, that both the consecration of the unleavened bread and the preparation for the feast took place. Whence John naturally describes the disciples as already previously prepared to have their feet washed by the Lord. And on the following day our Saviour suffered, He who was the Passover, propitiously sacrificed by the Jews. The Same. Suitably, therefore, to the fourteenth day, on which He also suffered, in the morning, the chief priests and the scribes, who brought Him to Pilate, did not enter the Prætorium, that they might not be defiled, but might freely eat the passover in the evening. With this precise determination of the days both the whole Scriptures agree, and the Gospels harmonize. The resurrection also attests it. He certainly rose on the third day, which fell on the first day of the weeks of harvest, on which the law prescribed that the priest should offer up the sheaf. Macarius Chrysocephalus: Parable of the Prodigal Son, Luke xv., Oration on Luke xv., Towards the Close. 1. What choral dance and high festival is held in heaven, if there is one that has become an exile and a fugitive from the life led under the Father, knowing not that those who put themselves far from Him shall perish; if he has squandered the gift, and substance, and inheritance of the Father; if there is one whose faith has failed, and whose hope is spent, by rushing along with the Gentiles into the same profligacy of debauchery; and then, famished and destitute, and not even filled with what the swine eat, has arisen and come to his Father! But the kind Father waits not till the son comes to Him. For perchance he would never be able or venture to approach, did he not find Him gracious. Wherefore, when he merely wishing, when he straightway made a beginning, when he took the first step, while he was yet a great way off, He [the Father] was moved with compassion, and ran, and fell upon his neck and kissed him. And then the son, taking courage, confessed what he had done. Wherefore the Father bestows on him the glory and honour that was due and meet, putting on him the best robe, the robe of immortality; and a ring, a royal signet and divine seal,--impress of consecration, signature of glory, pledge of testimony (for it is said, "He hath set to his seal that God is true,") [3806] and shoes, not those perishable ones which he hath set his foot on holy ground is bidden take off, nor such as he who is sent to preach the kingdom of heaven is forbidden to put on, but such as wear not, and are suited for the journey to heaven, becoming and adorning the heavenly path, such as unwashed feet never put on, but those which are washed by our Teacher and Lord. Many, truly, are the shoes of the sinful soul, by which it is bound and cramped. For each man is cramped by the cords of his own sins. Accordingly, Abraham swears to the king of Sodom, "I will not take of all that is thine, from a thread to a shoe-latchet." [3807] On account of these being defiled and polluted on the earth, every kind of wrong and selfishness engrosses life. As the Lord reproves Israel by Amos, saying, "For three iniquities of Israel, yea, for four, I will not turn him back; because they have given away the righteous for silver, and the needy for a pair of shoes, which tread upon the dust of the ground." [3808] 2. Now the shoes which the Father bids the servant give to the repentant son who has betaken himself to Him, do not impede or drag to the earth (for the earthly tabernacle weighs down the anxious mind); but they are buoyant, and ascending, and waft to heaven, and serve as such a ladder and chariot as he requires who has turned his mind towards the Father. For, beautiful after being first beautifully adorned with all these things without, he enters into the gladness within. For "Bring out" was said by Him who had first said, "While he was yet a great way off, he ran and fell upon his neck." For it is here [3809] that all the preparation for entrance to the marriage to which we are invited must be accomplished. He, then, who has been made ready to enter will say, "This my joy is fulfilled." [3810] But the unlovely and unsightly man will hear, "Friend, how camest thou in here, without having a wedding garment?" [3811] And the fat and unctuous food,--the delicacies abundant and sufficing of the blessed,--the fatted calf is killed; which is also again spoken of as a lamb (not literally); that no one may suppose it small; but it is the great and greatest. For not small is "the Lamb of God who taketh away the sin of the world," [3812] who "was led as a sheep to the slaughter," the sacrifice full of marrow, all whose fat, according to the sacred law, was the Lord's. For He was wholly devoted and consecrated to the Lord; so well grown, and to such excessive size, as to reach and extend over all, and to fill those who eat Him and feed upon Him. For He is both flesh and bread, and has given Himself as both to us to be eaten. To the sons, then, who come to Him, the Father gives the calf, and it is slain and eaten. But those who do not come to Him He pursues and disinherits, and is found to be a most powerful bull. Here, by reason of His size and prowess, it is said of Him, "His glory is as that of an unicorn." [3813] And the prophet Habakkuk sees Him bearing horns, and celebrates His defensive attitude--"horns in His hands." [3814] Wherefore the sign shows His power and authority,--horns that pierce on both sides, or rather, on all sides, and through everything. And those who eat are so strengthened, and retain such strength from the life-giving food in them, that they themselves are stronger than their enemies, and are all but armed with the horns of a bull; as it is said, "In thee shall we butt our enemies." [3815] 3. Gladness there is, and music, and dances; although the elder son, who had ever been with and ever obedient to the Father, takes it ill, when he who never had himself been dissipated or profligate sees the guilty one made happy. Accordingly the Father calls him, saying, "Son, thou art ever with me." And what greater joy and feast and festivity can be than being continually with God, standing by His side and serving Him? "And all that is mine is thine." And blessed is the heir of God, for whom the Father holds possession,--the faithful, to whom the whole world of possessions belongs. "It was meet that we should be glad, and rejoice; for thy brother was dead, and is alive again." Kind Father, who givest all things life, and raisest the dead. "And was lost, and is found." And "blessed is the man whom Thou hast chosen and accepted," [3816] and whom having sought, Thou dost find. "Blessed are those whose iniquities are forgiven, whose sins are covered." [3817] It is for man to repent of sins; but let this be accompanied with a change that will not be checked. For he who does not act so shall be put to shame, because he has acted not with his whole heart, but in haste. And it is ours to flee to God. And let us endeavour after this ceaselessly and energetically. For He says, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest." [3818] And prayer and confession with humility are voluntary acts. Wherefore it is enjoined, "First tell thy sins, that thou mayest be justified." [3819] What afterwards we shall obtain, and what we shall be, it is not for us to judge. 4. Such is the strict meaning of the parable. [3820] The repentant son came to the pitying Father, never hoping for these things,--the best robe, and the ring, and the shoes,--or to taste the fatted calf, or to share in gladness, or enjoy music and dances; but he would have been contented with obtaining what in his own estimation he deemed himself worth. "Make me," he had made up his mind to say, "as one of thy hired servants." But when he saw the Father's welcome meeting him, he did not say this, but said what he had in his mind to say first, "Father, I have sinned against Heaven, and before thee." And so both his humility and his accusation became the cause of justification and glory. For the righteous man condemns himself in his first words. So also the publican departed justified rather than the Pharisee. The son, then, knew not either what he was to obtain, or how to take or use or put on himself the things given him; since he did not take the robe himself, and put it on. But it is said, "Put it on him." He did not himself put the ring on his finger, but those who were bidden "Put a ring on his hand." Nor did he put the shoes on himself, but it was they who heard, "and shoes on his feet." And these things were perhaps incredible to him and to others, and unexpected before they took place; but gladly received and praised were the gifts with which he was presented. 5. The parable exhibits this thought, that the exercise of the faculty of reason has been accorded to each man. Wherefore the prodigal is introduced, demanding from his father his portion, that is, of the state of mind, endowed by reason. For the possession of reason is granted to all, in order to the pursuit of what is good, and the avoidance of what is bad. But many who are furnished by God with this make a bad use of the knowledge that has been given them, and land in the profligacy of evil practices, and wickedly waste the substance of reason,--the eye on disgraceful sights, the tongue on blasphemous words, the smell on foetid licentious excesses of pleasures, the mouth on swinish gluttony, the hands on thefts, the feet on running into plots, the thoughts on impious counsels, the inclinations on indulgence on the love of ease, the mind on brutish pastime. They preserve nothing of the substance of reason unsquandered. Such an one, therefore, Christ represents in the parable,--as a rational creature, with his reason darkened, and asking from the Divine Being what is suitable to reason; then as obtaining from God, and making a wicked use of what had been given, and especially of the benefits of baptism, which had been vouchsafed to him; whence also He calls him a prodigal; and then, after the dissipation of what had been given him, and again his restoration by repentance, [He represents] the love of God shown to him. 6. For He says, "Bring hither the fatted calf, kill it, and let us eat and be merry; for this my son"--a name of nearest relationship, and significative of what is given to the faithful--"was dead and lost,"--an expression of extremest alienation; for what is more alien to the living than the lost and dead? For neither can be possessed any more. But having from the nearest relationship fallen to extremest alienation, again by repentance he returned to near relationship. For it is said, "Put on him the best robe," which was his the moment he obtained baptism. I mean the glory of baptism, the remission of sins, and the communication of the other blessings, which he obtained immediately he had touched the font. "And put a ring on his hand." Here is the mystery of the Trinity; which is the seal impressed on those who believe. "And put shoes on his feet," for "the preparation of the Gospel of peace," [3821] and the whole course that leads to good actions. 7. But whom Christ finds lost, after sin committed since baptism, those Novatus, enemy of God, resigns to destruction. Do not let us then reckon any fault if we repent; guarding against falling, let us, if we have fallen, retrace our steps. And while dreading to offend, let us, after offending, avoid despair, and be eager to be confirmed; and on sinking, let us haste to rise up again. Let us obey the Lord, who calls to us, "Come unto Me, all ye that labour, and I will give you rest." [3822] Let us employ the gift of reason for actions of prudence. Let us learn now abstinence from what is wicked, that we may not be forced to learn in the future. Let us employ life as a training school for what is good; and let us be roused to the hatred of sin. Let us bear about a deep love for the Creator; let us cleave to Him with our whole heart; let us not wickedly waste the substance of reason, like the prodigal. Let us obtain the joy laid up, in which Paul exulting, exclaimed, "Who shall separate us from the love of Christ?" [3823] To Him belongs glory and honour, with the Father and the Holy Spirit, world without end. Amen. Macarius Chrysocephalus: Oration VIII. On Matt. viii., and Book VII. On Luke xiii. Therefore God does not here take the semblance of man, but of a dove, because He wished to show the simplicity and gentleness of the new manifestation of the Spirit by the likeness of the dove. For the law was stern, and punished with the sword; but grace is joyous, and trains by the word of meekness. Hence the Lord also says to the apostles, who said that He should punish with fire those who would not receive Him, after the manner of Elias: "Ye know not what manner of spirit ye are of." [3824] From the Same.--Book XIII. Chap. IX. Possibly by the "iota and the tittle" His righteousness exclaims, "If ye come right to me, I also will come right to you; if ye walk crooked, I also will walk crooked, saith the Lord of hosts," [3825] alluding to the offences of sinners under the name of crooked ways. For the straight way, and that according to nature, which is pointed out by the iota of Jesus, is His goodness, which is immoveable towards those who have obediently believed. There shall not then pass away from the law neither the iota nor the tittle; that is, neither the promise that applies to the straight in the way, nor the punishment threatened against those that diverge. For the Lord is good to the straight in the way; but "those that turn aside after their crooked ways He shall lead forth with those that work iniquity." [3826] "And with the innocent He is innocent, and with the froward He is froward;" [3827] and to the crooked He sends crooked ways. His own luminous image God impressed as with a seal, even the greatest,--on man made in His likeness, that he might be ruler and lord over all things, and that all things might serve him. Wherefore God judges man to be wholly His, and His own image. He is invisible; but His image, man, is visible. Whatever one, then, does to man, whether good or bad, is referred to Himself. Wherefore from Him judgment shall proceed, appointing to all according to desert; for He will avenge His own image. XII.--Fragments Not Given in the Oxford Edition. 1. In Anastasius Sinaita, Quest. 96. As it is possible even now for man to form men, according to the original formation of Adam, He no longer now creates, on account of His having granted once for all to man the power of generating men, saying to our nature, "Increase, and multiply, and replenish the earth." [3828] So also, by His omnipotent and omniscient power, He arranged that the dissolution and death of our bodies should be effected by a natural sequence and order, through the change of their elements, in accordance with His divine knowledge and comprehension. 2. Joannes Veccus, Patriarch of Constantinople, on the Procession of the Spirit. In Leo Allatius, Vol. I. p. 248. Further, Clement the Stromatist, in the various definitions which he framed, that they might guide the man desirous of studying theology in every dogma of religion, defining what spirit is, and how it is called spirit, says: "Spirit is a substance, subtle, immaterial, and which issues forth without form." 3. From the Unpublished Disputation Against Iconoclasts, of Nicephorus of Constantinople; Edited in Greek and Latin by Le Nourry in His Apparatus to the Library of the Fathers, Vol. I. p. 1334 a.b. From Clement the Presbyter of Alexandria's Book Against Judaizers. Solomon the son of David, in the books styled "The Reigns of the Kings," comprehending not only that the structure of the true temple was celestial and spiritual, but had also a reference to the flesh, which He who was both the son and Lord of David was to build up, both for His own presence, where, as a living image, He resolved to make His shrine, and for the church that was to rise up through the union of faith, says expressly, "Will God in very deed dwell with men on the earth?" [3829] He dwells on the earth clothed in flesh, and His abode with men is effected by the conjunction and harmony which obtains among the righteous, and which build and rear a new temple. For the righteous are the earth, being still encompassed with the earth; and earth, too, in comparison with the greatness of the Lord. Thus also the blessed Peter hesitates not to say, "Ye also, as living stones, are built up, a spiritual house, a holy temple, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." [3830] And with reference to the body, which by circumscription He consecrated as a hallowed place for Himself upon earth, He said, "Destroy this temple, and in three days I will raise it up again. The Jews therefore said, In forty-six years was this temple built, and wilt thou raise it up in three days? But He spake of the temple of His body." [3831] 4. From ms. Marked 2431 in the Library of the Most Christian King.--Ibid. p. 1336 a. From the Very Holy and Blessed Clement, Presbyter of Alexandria, the Stromatist's Book on Providence. What is God? "God," as the Lord saith, "is a Spirit." Now spirit is properly substance, incorporeal, and uncircumscribed. And that is incorporeal which does not consist of a body, or whose existence is not according to breadth, length, and depth. And that is uncircumscribed [3832] which has no place, which is wholly in all, and in each entire, and the same in itself. 5. From the Same ms.--Ibid. 1335 D. Phusis (nature) is so called from to pephukenai (to be born). The first substance is everything which subsists by itself, as a stone is called a substance. The second is a substance capable of increase, as a plant grows and decays. The third is animated and sentient substance, as animal, horse. The fourth is animate, sentient, rational substance, as man. Wherefore each one of us is made as consisting of all, having an immaterial soul and a mind, which is the image of God. 6. In John of Damascus--Parallel--Vol. II. p. 307. The fear of God, who is impassible, is free of perturbation. For it is not God that one dreads, but the falling away from God. He who dreads this, dreads falling into what is evil, and dreads what is evil. And he that fears a fall wishes himself to be immortal and passionless. 7. The Same, p. 341. Let there be a law against those who dare to look at things sacred and divine irreverently, and in a way unworthy of God, to inflict on them the punishment of blindness. 8. The Same, p. 657. Universally, the Christian is friendly to solitude, and quiet, and tranquillity, and peace. 9. From the Catena on the Pentateuch, Published in Latin by Francis Zephyrus, p. 146. That mystic name which is called the Tetragrammaton, by which alone they who had access to the Holy of Holies were protected, is pronounced Jehovah, which means, "Who is, and who shall be." The candlestick which stood at the south of the altar signified the seven planets, which seem to us to revolve around the meridian, [3833] on either side of which rise three branches; since the sun also like the lamp, balanced in the midst of the planets by divine wisdom, illumines by its light those above and below. On the other side of the altar was situated the table on which the loaves were displayed, because from that quarter of the heaven vital and nourishing breezes blow. 10. From J. A. Cramer's Catenæ Græcorum Patrum in Nov. Test. Oxford 1840 Vol. III. On Acts vii. 24. The mystics say that it was by his word alone that Moses slew the Egyptian; as certainly afterwards it is related in the Acts that [Peter] slew with his word those who kept back part of the price of the land, and lied. II. The Same, Vol. IV. p. 291. On Rom. viii. 38. "Or life, that of our present existence," and "death,"--that caused by the assault of persecutors, and "angels, and principalities, and powers," apostate spirits. 12. p. 369, Chap. x. 3. And having neither known nor done the requirement of the law, what they conceived, that they also thought that the law required. And they did not believe the law, as prophesying, but the bare word; and followed it from fear, but not with their disposition and in faith. 13. Vol. VI. p. 385. On 2 Cor. v. 16. "And if we have known Christ after the flesh." And so far, he says, no one any longer lives after the flesh. For that is not life, but death. For Christ also, that He might show this, [3834] ceased to live after the flesh. How? Not by putting off the body! Far be it! For with it as His own He shall come, the Judge of all. But by divesting Himself of physical affections, such as hunger, and thirst, and sleep, and weariness. For now He has a body incapable of suffering and of injury. As "after the flesh" in our case is being in the midst of sins, and being out of them is to be "not after the flesh;" so also after the flesh, in the case of Christ, was His subjection to natural affections, and not to be subject to them was not to be "after the flesh." "But," he says, "as He was released, so also are we." [3835] Let there be no longer, he says, subjection to the influences of the flesh. Thus Clement, the fourth book of the Hypotyposes. 14. From the Same, p. 391. On 2 Cor. vi. 11. "Our heart is enlarged." For as heat is wont to expand, so also love. For love is a thing of warmth. As if he would say, I love you not only with mouth, but with heart, and have you all within. Wherefore he says: "ye are not straitened in us, since desire itself expands the soul." "Our heart is enlarged" to teach you all things; "but ye are straitened in your own bowels," that is, in love to God, in which you ought to love me. Thus Clement, in the fourth book of the Hypotyposes. 15. From Vol. III. V. 286. Heb. i. 1. "At sundry times and divers manners." Since the Lord, being the Apostle of the Almighty, was sent to the Hebrews, it was out of modesty that Paul did not subscribe himself apostle of the Hebrews, from reverence for the Lord, and because he was the herald and apostle of the Gentiles, and wrote the Epistle to the Hebrews in addition [to his proper work]. [3836] 16. From the Same. The same work contains a passage from The Instructor, book i. chap. vi. [3837] The passage is that beginning, "For the blood is found to be," down to "potent charms of affection." Portions, however, are omitted. There are a good many various readings; but although the passage in question, as found in Cramer's work, is printed in full in Migne's edition, on the alleged ground of the considerable variation from the text of Clement, the variation is not such as to make a translation of the passage as found in Cramer of any special interest or value. We have noted the following readings:-- ginetai, where, the verb being omitted, we have inserted is: There is an obstruction, etc. suringas, tubes, instead of serangas (hollows), hollows of the breasts. geitniazouson, for geitniouson, neighbouring (arteries). epilepsei, for emperilepsei, interruption (such as this). apoklerosis occurs as in the text, for which the emendation apoleresis, as specified in the note, has been adopted. hetis esti, omitted here, which is "sweet through grace," is supplied. P. 142. gala, milk, instead of manna, manna, (that food) manna. P. 149. chre de katanoesai ten phusin (but it is necessary to consider nature), for ou katanenoekotes, t. ph., through want of consideration of nature. katakleiomeno, agreeing with food, for katakleiomeno, agreeing with heat (enclosed within). ginetai for gar (which is untranslated), (the blood) is (a preparation) for milk. P. 144. toinun ton logon is supplied, and eikotos omitted in the clause, Paul using appropriate figurative language. P. 145. ple n is supplied before alla to en aute, and the blood in it, etc., is omitted. P. 146. "For Diogenes Apolloniates will have it" is omitted. pante, rendered "in all respects," is connected with the preceding sentence. P. 147. hoti toinun, for Hos d'. And that (milk is produced). tenikauta for tenikade in the clause, "and the grass and meadows are juicy and moist," not translated. proeiremeno, above mentioned (milk), omitted. truphes for trophes, (sweet) nutriment. to omitted before glukei, sweet (wine), and kathaper, "as, when suffering." to liparon for to liparo, and aridelos for aridelou, in the sentence: "Further, many use the fat of milk, called butter, for the lamp, plainly," etc. N. B. [Le Nourry decides that the Adumbrations were not translated from the Hypotyposes, but Kaye (p. 473) thinks on insufficient grounds. See, also (p. 5), Kaye's learned note.] __________________________________________________________________ [3712] [M. Aurelius Cassiodorus (whose name is also Senator) was an author and public man of the sixth century, and a very voluminous writer. He would shine with a greater lustre were he not so nearly lost in the brighter light of Boëthius, his illustrious contemporary. After the death of his patron, Theodoric, he continued for a time in the public service, and in high positions, but, at seventy years of age, began another career, and for twenty years devoted himself to letters and the practice of piety in a monastery which he established in the Neopolitan kingdom, near his native Squillace. Died about a.d. 560.] [3713] Comments, i.e., Adumbrationes. Cassiodorus says that he had in his translation corrected what he considered erroneous in the original. So Fell states: and he is also inclined to believe that these fragments are from Clement's lost work, the Hupotuposeis, of which he believes The Adumbrationes of Cassiodorus to be a translation. [3714] "Utramque" is the reading, which is plainly corrupt. We have conjectured "animam." The rest of the sentence is so ungrammatical and impracticable as it stands, that it is only by taking considerable liberties with it that it is translateable at all. [3715] The text here has like a drag-net or (sicut sagena vel), which we have omitted, being utterly incapable of divining any conceivable resemblance or analogy which a drag-net can afford for the re-union of the soul and body. "Sagena" is either a blunder for something else which we cannot conjecture, or the sentence is here, as elsewhere, mutilated. But it is possible that it may have been the union of the blessed to each other, and their conjunction with one another according to their affinities, which was the point handled in the original sentences, of which we have only these obscure and confusing remains. [A very good conjecture, on the strength of which the text might have been let as it stood.] [3716] Chap. ii. 5. [3717] "Coeli," plainly a mistake for "coelo" or "coelis." There is apparently a hiatus here. "The angelic abode, guarded in heaven," most probably is the explanation of "an inheritance incorruptible and undefiled, reserved in heaven." [3718] Ver. 10. [3719] Ver. 12. [3720] Ibid. [3721] John xvi. 7. [3722] Ibid. [3723] Ver. 19. [3724] Ver. 20. [3725] Ver. 23. [3726] Ver. 25. [3727] Chap. ii. 9. [3728] Ver. 23. [3729] Sic. [3730] Hyperbation. [3731] Chap. iii. 10. [3732] Ver. 12. [3733] Ver. 15. [3734] Matt. vi. 9. [3735] Ver. 18. [3736] Offerret. [3737] Ver. 20. [3738] Ibid. [3739] Ver. 21. [3740] Ver. 22. [3741] Chap. iv. 5. [3742] Ver. 6. [3743] Ibid. [3744] 1 Cor. v. 5. [3745] Heb. i. 1. [3746] Ver. 13. [3747] Ver. 17. [3748] Chap. v. 10. [3749] Ver. 13. [3750] The reading is "agnosceret." To yield any sense it must have been "agnoscatur" or "agnosceretur." [3751] Ver. 1. [3752] "Son" supplied. [3753] Ver. 4. [3754] Ver. 5. [3755] Ver. 6. [3756] Terris. [3757] Ver. 7. [3758] "Quibus significat Dominus remissius esse," the reading here, defies translation and emendation. We suppose a hiatus here, and change "remissius" into "remissum" to get the above sense. The statement cannot apply to Sodom and Gomorrha. [3759] Similiter iisdem. [3760] Ver. 8. [3761] Dominus--Dominium, referring to the clause "despise dominion." [Jude 8.] [3762] Ver. 9. [3763] Ver. 10 [3764] Ver. 11. [3765] Ver. 12. [3766] Spiritibus. [3767] Ver. 13. [3768] The reading is "agnosceret." To yield any sense it myst have been "agnoscatur" or "agnosceretur." [3769] Ver. 14. [3770] Ver. 19. [3771] "Discernentes a carnibus,"--a sentence which has got either displaced or corrupted, or both. [3772] Animales. [3773] Ver. 20 [3774] Ver. 22. [3775] Ver. 23. [3776] Ver. 23. [3777] By a slight change of punctuation, and by substituting "maculata" for "macula," we get the sense as above. Animæ videlicet tunica macula est" is the reading of the text. [3778] Ver. 24. [3779] We have here with some hesitation altered the punctuation. In the text, "To be presented" begins a new sentence. [3780] Mark xiv. 62. There is blundering here as to the differences between the evangelists' accounts, as a comparison of them shows. [3781] Virtutis. [3782] Virtutes. [3783] Matt. xxvi. 64: "Thou has said: nevertheless, I say unto you, Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." [3784] i.e., It is as you say. [3785] John i. 3, 4. [3786] 1 Tim. vi. 16. [3787] 1 John iv. 16. [3788] Consolatorem. [3789] 1 Sam. iii. 3, 4. [3790] 1 Kings xix. [3791] Phil. ii. 10. [3792] "Intellector" in Latin translation. [See p. 607, footnote.] [3793] The text reads "Christi," which yields no suitable sense, and or which we have substituted "Christus." [3794] [His Catena on Job was edited by Patrick Young, London, 1637.] [3795] This down to "lives" is quoted in Strom., book iv. ch. xxv. p. 439, supra. [3796] eukrasia [3797] Photos here has probably taken the place of photeinou. [This passage is in the Stromata; and also a similar figure, p. 347, this series.] [3798] Ps. cxxv. 4, 5. [3799] [See Kaye, p. 442, and the eleventh chapter entire.] [3800] prokrimatos, "without preferring one before another."--A.V. [3801] dia. A.V. "before." [3802] Sermon 53. On The Soul, p. 156. [Anton. Melissa, a Greek monk of the twelfth century, has left works not infrequently referred to by modern authors. Flourished a.d. 1140.] [3803] 143, fol. 181, p. 1, chapter On Care For The Soul. [3804] On Slanderers and Insult. The evidence on which this is ascribed to Clement is very slender. [3805] Matt. xxvi. 17. [3806] John iii. 33. [3807] Gen. xiv. 23. [3808] Amos. ii. 6. [3809] We have ventured to substitute entautha instead of enteuthen. He is showing that the preparation must be made before we go in. [3810] John iii. 29. [3811] Matt. xxii. 12. [3812] John i. 29. [3813] Numb. xxiii. 22. [3814] Hab. iii. 4. [3815] Ps. xliv. 5. [3816] Ps. lxv. 4. [3817] Ps. xxxii. 1. [3818] Matt. xi. 28. [3819] Isa. xliii. 26. [3820] Here Grabe notes that what follows is a new exposition of the parable, and is by another and a later hand, as is shown by the refutation of Novatus towards the end. [3821] Eph. vi. 15. [3822] Matt. xi. 28. [3823] Rom. viii. 35. [3824] Luke ix. 55. [3825] Lev. xxvi. 24. [3826] Ps. cxxv. 5. [3827] Ps. xviii. 26. [3828] Gen. i. 28. [3829] 1 Kings viii. 27. [3830] 1 Pet. ii. 5. [3831] John ii. 19-21. [3832] With an exclamation of surprise at the Latin translator giving a translation which is utterly unintelligible, Capperonn amends the text, substituting hou topos oudeis to, etc., for oO topos oOdeis topos to, etc., and translates accordingly. The emendation is adopted, with the exception of the to, instead of which to is retained. [3833] See Stromata, book v. chap. vi. [136]p. 452, which is plainly the source from which this extract is taken. [3834] We omit hoti, which the text has after deixe, which seems to indicate the omission of a clause, but as it stands is superfluous. The Latin translator retains it; and according to the rendering, the translation would be, "showed that He ceased." [3835] This extract, down to "are we," has already been given among the extracts from the Hypotyposes, p. 578. [3836] This extract, almost verbatim, has been already given from Eusebius, among the extracts from the Hypotyposes, p. 579. [3837] See p. 219, and the argument following, supra. __________________________________________________________________ clement_alex salvation anf02 clement_alex_salvation Salvation of the Rich Man /ccel/schaff/anf02..html __________________________________________________________________ Clemens Alexandrinus on the Salvation of the Rich Man. [Translated by Rev. William Wilson, M.A.] __________________________________________________________________ Who is the Rich Man that Shall Be Saved? __________________________________________________________________ I. Those who bestow laudatory addresses on the rich [3838] appear to me to be rightly judged not only flatterers and base, in vehemently pretending that things which are disagreeable give them pleasure, but also godless and treacherous; godless, because neglecting to praise and glorify God, who is alone perfect and good, "of whom are all things, and by whom are all things, and for whom are all things," [3839] they invest [3840] with divine honours men wallowing in an execrable and abominable life, and, what is the principal thing, liable on this account to the judgment of God; and treacherous, because, although wealth is of itself sufficient to puff up and corrupt the souls of its possessors, and to turn them from the path by which salvation is to be attained, they stupefy them still more, by inflating the minds of the rich with the pleasures of extravagant praises, and by making them utterly despise all things except wealth, on account of which they are admired; bringing, as the saying is, fire to fire, pouring pride on pride, and adding conceit to wealth, a heavier burden to that which by nature is a weight, from which somewhat ought rather to be removed and taken away as being a dangerous and deadly disease. For to him who exalts and magnifies himself, the change and downfall to a low condition succeeds in turn, as the divine word teaches. For it appears to me to be far kinder, than basely to flatter the rich and praise them for what is bad, to aid them in working out their salvation in every possible way; asking this of God, who surely and sweetly bestows such things on His own children; and thus by the grace of the Saviour healing their souls, enlightening them and leading them to the attainment of the truth; and whosoever obtains this and distinguishes himself in good works shall gain the prize of everlasting life. Now prayer that runs its course till the last day of life needs a strong and tranquil soul; and the conduct of life needs a good and righteous disposition, reaching out towards all the commandments of the Saviour. II. Perhaps the reason of salvation appearing more difficult to the rich than to poor men, is not single but manifold. For some, merely hearing, and that in an off-hand way, the utterance of the Saviour, "that it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven," [3841] despair of themselves as not destined to live, surrender all to the world, cling to the present life as if it alone was left to them, and so diverge more from the way to the life to come, no longer inquiring either whom the Lord and Master calls rich, or how that which is impossible to man becomes possible to God. But others rightly and adequately comprehend this, but attaching slight importance to the works which tend to salvation, do not make the requisite preparation for attaining to the objects of their hope. And I affirm both of these things of the rich who have learned both the Saviour's power and His glorious salvation. With those who are ignorant of the truth I have little concern. III. Those then who are actuated by a love of the truth and love of their brethren, and neither are rudely insolent towards such rich as are called, nor, on the other hand, cringe to them for their own avaricious ends, must first by the word relieve them of their groundless despair, and show with the requisite explanation of the oracles of the Lord that the inheritance of the kingdom of heaven is not quite cut off from them if they obey the commandments; then admonish them that they entertain a causeless fear, and that the Lord gladly receives them, provided they are willing; and then, in addition, exhibit and teach how and by what deeds and dispositions they shall win the objects of hope, inasmuch as it is neither out of their reach, nor, on the other hand, attained without effort; but, as is the case with athletes--to compare things small and perishing with things great and immortal--let the man who is endowed with worldly wealth reckon that this depends on himself. For among those, one man, because he despaired of being able to conquer and gain crowns, did not give in his name for the contest; while another, whose mind was inspired with this hope, and yet did not submit to the appropriate labours, and diet, and exercises, remained uncrowned, and was balked in his expectations. So also let not the man that has been invested with worldly wealth proclaim himself excluded at the outset from the Saviour's lists, provided he is a believer and one who contemplates the greatness of God's philanthropy; nor let him, on the other hand, expect to grasp the crowns of immortality without struggle and effort, continuing untrained, and without contest. But let him go and put himself under the Word as his trainer, and Christ the President of the contest; and for his prescribed food and drink let him have the New Testament of the Lord; and for exercises, the commandments; and for elegance and ornament, the fair dispositions, love, faith, hope, knowledge of the truth, gentleness, meekness, pity, gravity: so that, when by the last trumpet the signal shall be given for the race and departure hence, as from the stadium of life, he may with a good conscience present himself victorious before the Judge who confers the rewards, confessedly worthy of the Fatherland on high, to which he returns with crowns and the acclamations of angels. IV. May the Saviour then grant to us that, having begun the subject from this point, we may contribute to the brethren what is true, and suitable, and saving, first touching the hope itself, and, second, touching the access to the hope. He indeed grants to those who beg, and teaches those who ask, and dissipates ignorance and dispels despair, by introducing again the same words about the rich, which become their own interpreters and infallible expounders. For there is nothing like listening again to the very same statements, which till now in the Gospels were distressing you, hearing them as you did without examination, and erroneously through puerility: "And going forth into the way, one approached and kneeled, saying, Good Master, what good thing shall I do that I may inherit everlasting life? And Jesus saith, Why callest thou Me good? There is none good but one, that is, God. Thou knowest the commandments. Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and thy mother. And he answering saith to Him, All these have I observed. And Jesus, looking upon him, loved him, and said, One thing thou lackest. If thou wouldest be perfect, sell what thou hast and give to the poor, and thou shall have treasure in heaven: and come, follow Me. And he was sad at that saying, and went away grieved: for he was rich, having great possessions. And Jesus looked round about, and saith to His disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at His words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! More easily shall a camel enter through the eye of a needle than a rich man into the kingdom of God. And they were astonished out of measure, and said, Who then can be saved? And He, looking upon them, said, What is impossible with men is possible with God. For with God all things are possible. Peter began to say to Him, Lo, we have left all and followed Thee. And Jesus answered and said, Verily I say unto you, Whosoever shall leave what is his own, parents, and brethren, and possessions, for My sake and the Gospel's, shall receive an hundred-fold now in this world, lands, and possessions, and house, and brethren, with persecutions; and in the world to come is life everlasting. But many that are first shall be last, and the last first." [3842] V. These things are written in the Gospel according to Mark; and in all the rest correspondingly; although perchance the expressions vary slightly in each, yet all show identical agreement in meaning. But well knowing that the Saviour teaches nothing in a merely human way, but teaches all things to His own with divine and mystic wisdom, we must not listen to His utterances carnally; but with due investigation and intelligence must search out and learn the meaning hidden in them. For even those things which seem to have been simplified to the disciples by the Lord Himself are found to require not less, even more, attention than what is expressed enigmatically, from the surpassing superabundance of wisdom in them. And whereas the things which are thought to have been explained by Him to those within--those called by Him the children of the kingdom--require still more consideration than the things which seemed to have been expressed simply, and respecting which therefore no questions were asked by those who heard them, but which, pertaining to the entire design of salvation, and to be contemplated with admirable and supercelestial depth of mind, we must not receive superficially with our ears, but with application of the mind to the very spirit of the Saviour, and the unuttered meaning of the declaration. VI. For our Lord and Saviour was asked pleasantly a question most appropriate for Him,--the Life respecting life, the Saviour respecting salvation, the Teacher respecting the chief doctrines taught, the Truth respecting the true immortality, the Word respecting the word of the Father, the Perfect respecting the perfect rest, the Immortal respecting the sure immortality. He was asked respecting those things on account of which He descended, which He inculcates, which He teaches, which He offers, in order to show the essence of the Gospel, that it is the gift of eternal life. For He foresaw as God, both what He would be asked, and what each one would answer Him. For who should do this more than the Prophet of prophets, and the Lord of every prophetic spirit? And having been called "good," and taking the starting note from this first expression, He commences His teaching with this, turning the pupil to God, the good, and first and only dispenser of eternal life, which the Son, who received it of Him, gives to us. VII. Wherefore the greatest and chiefest point of the instructions which relate to life must be implanted in the soul from the beginning,--to know the eternal God, the giver of what is eternal, and by knowledge and comprehension to possess God, who is first, and highest, and one, and good. For this is the immutable and immoveable source and support of life, the knowledge of God, who really is, and who bestows the things which really are, that is, those which are eternal, from whom both being and the continuance [3843] of it are derived to other beings. For ignorance of Him is death; but the knowledge and appropriation of Him, and love and likeness to Him, are the only life. VIII. He then who would live the true life is enjoined first to know Him "whom no one knows, except the Son reveal (Him)." [3844] Next is to be learned the greatness of the Saviour after Him, and the newness of grace; for, according to the apostle, "the law was given by Moses, grace and truth came by Jesus Christ;" [3845] and the gifts granted through a faithful servant are not equal to those bestowed by the true Son. If then the law of Moses had been sufficient to confer eternal life, it were to no purpose for the Saviour Himself to come and suffer for us, accomplishing the course of human life from His birth to His cross; and to no purpose for him who had done all the commandments of the law from his youth to fall on his knees and beg from another immortality. For he had not only fulfilled the law, but had begun to do so from his very earliest youth. For what is there great or pre-eminently illustrious in an old age which is unproductive of faults? But if one in juvenile frolicsomeness and the fire of youth shows a mature judgment older than his years, this is a champion admirable and distinguished, and hoary pre-eminently in mind. But, nevertheless, this man being such, is perfectly persuaded that nothing is wanting to him as far as respects righteousness, but that he is entirely destitute of life. Wherefore he asks it from Him who alone is able to give it. And with reference to the law, he carries confidence; but the Son of God he addresses in supplication. He is transferred from faith to faith. As perilously tossing and occupying a dangerous anchorage in the law, he makes for the Saviour to find a haven. IX. Jesus, accordingly, does not charge him with not having fulfilled all things out of the law, but loves him, and fondly welcomes his obedience in what he had learned; but says that he is not perfect as respects eternal life, inasmuch as he had not fulfilled what is perfect, and that he is a doer indeed of the law, but idle at the true life. Those things, indeed, are good. Who denies it? For "the commandment is holy," [3846] as far as a sort of training with fear and preparatory discipline goes, leading as it did to the culmination of legislation and to grace. [3847] But Christ is the fulfilment "of the law for righteousness to every one that believeth;" and not as a slave making slaves, but sons, and brethren, and fellow-heirs, who perform the Father's will. X. "If thou wilt be perfect." [3848] Consequently he was not yet perfect. For nothing is more perfect than what is perfect. And divinely the expression "if thou wilt" showed the self-determination of the soul holding converse with Him. For choice depended on the man as being free; but the gift on God as the Lord. And He gives to those who are willing and are exceedingly earnest, and ask, that so their salvation may become their own. For God compels not (for compulsion is repugnant to God), but supplies to those who seek, and bestows on those who ask, and opens to those who knock. If thou wilt, then, if thou really willest, and art not deceiving thyself, acquire what thou lackest. One thing is lacking thee,--the one thing which abides, the good, that which is now above the law, which the law gives not, which the law contains not, which is the prerogative of those who live. He forsooth who had fulfilled all the demands of the law from his youth, and had gloried in what was magnificent, was not able to complete the whole [3849] with this one thing which was specially required by the Saviour, so as to receive the eternal life which he desired. But he departed displeased, vexed at the commandment of the life, on account of which he supplicated. For he did not truly wish life, as he averred, but aimed at the mere reputation of the good choice. And he was capable of busying himself about many things; but the one thing, the work of life, he was powerless, and disinclined, and unable to accomplish. Such also was what the Lord said to Martha, who was occupied with many things, and distracted and troubled with serving; while she blamed her sister, because, leaving serving, she set herself at His feet, devoting her time to learning: "Thou art troubled about many things, but Mary hath chosen the good part, which shall not be taken away from her." [3850] So also He bade him leave his busy life, and cleave to One and adhere to the grace of Him who offered everlasting life. XI. What then was it which persuaded him to flight, and made him depart from the Master, from the entreaty, the hope, the life, previously pursued with ardour?--"Sell thy possessions." And what is this? He does not, as some conceive off-hand, bid him throw away the substance he possessed, and abandon his property; but bids him banish from his soul his notions about wealth, his excitement and morbid feeling about it, the anxieties, which are the thorns of existence, which choke the seed of life. For it is no great thing or desirable to be destitute of wealth, if without a special object,--not except on account of life. For thus those who have nothing at all, but are destitute, and beggars for their daily bread, the poor dispersed on the streets, who know not God and God's righteousness, simply on account of their extreme want and destitution of subsistence, and lack even of the smallest things, were most blessed and most dear to God, and sole possessors of everlasting life. Nor was the renunciation of wealth and the bestowment of it on the poor or needy a new thing; for many did so before the Saviour's advent,--some because of the leisure (thereby obtained) for learning, and on account of a dead wisdom; and others for empty fame and vainglory, as the Anaxagorases, the Democriti, and the Crateses. XII. Why then command as new, as divine, as alone life-giving, what did not save those of former days? And what peculiar thing is it that the new creature [3851] the Son of God intimates and teaches? It is not the outward act which others have done, but something else indicated by it, greater, more godlike, more perfect, the stripping off of the passions from the soul itself and from the disposition, and the cutting up by the roots and casting out of what is alien to the mind. For this is the lesson peculiar to the believer, and the instruction worthy of the Saviour. For those who formerly despised external things relinquished and squandered their property, but the passions of the soul, I believe, they intensified. For they indulged in arrogance, pretension, and vainglory, and in contempt of the rest of mankind, as if they had done something superhuman. How then would the Saviour have enjoined on those destined to live for ever what was injurious and hurtful with reference to the life which He promised? For although such is the case, one, after ridding himself of the burden of wealth, may none the less have still the lust and desire for money innate and living; and may have abandoned the use of it, but being at once destitute of and desiring what he spent, may doubly grieve both on account of the absence of attendance, and the presence of regret. For it is impossible and inconceivable that those in want of the necessaries of life should not be harassed in mind, and hindered from better things in the endeavour to provide them somehow, and from some source. XIII. And how much more beneficial the opposite case, for a man, through possessing a competency, both not himself to be in straits about money, and also to give assistance to those to whom it is requisite so to do! For if no one had anything, what room would be left among men for giving? And how can this dogma fail to be found plainly opposed to and conflicting with many other excellent teachings of the Lord? "Make to yourselves friends of the mammon of unrighteousness, that when ye fail, they may receive you into the everlasting habitations." [3852] "Acquire treasures in heaven, where neither moth nor rust destroys, nor thieves break through." [3853] How could one give food to the hungry, and drink to the thirsty, clothe the naked, and shelter the houseless, for not doing which He threatens with fire and the outer darkness, if each man first divested himself of all these things? Nay, He bids Zaccheus and Matthew, the rich tax-gathers, entertain Him hospitably. And He does not bid them part with their property, but, applying the just and removing the unjust judgment, He subjoins, "To-day salvation has come to this house, forasmuch as he also is a son of Abraham." [3854] He so praises the use of property as to enjoin, along with this addition, the giving a share of it, to give drink to the thirsty, bread to the hungry, to take the houseless in, and clothe the naked. But if it is not possible to supply those needs without substance, and He bids people abandon their substance, what else would the Lord be doing than exhorting to give and not to give the same things, to feed and not to feed, to take in and to shut out, to share and not to share? which were the most irrational of all things. XIV. Riches, then, which benefit also our neighbours, are not to be thrown away. For they are possessions, inasmuch as they are possessed, and goods, inasmuch as they are useful and provided by God for the use of men; and they lie to our hand, and are put under our power, as material and instruments which are for good use to those who know the instrument. If you use it skilfully, it is skilful; if you are deficient in skill, it is affected by your want of skill, being itself destitute of blame. Such an instrument is wealth. Are you able to make a right use of it? It is subservient to righteousness. Does one make a wrong use of it? It is, on the other hand, a minister of wrong. For its nature is to be subservient, not to rule. That then which of itself has neither good nor evil, being blameless, ought not to be blamed; but that which has the power of using it well and ill, by reason of its possessing voluntary choice. And this is the mind and judgment of man, which has freedom in itself and self-determination in the treatment of what is assigned to it. So let no man destroy wealth, rather than the passions of the soul, which are incompatible with the better use of wealth. So that, becoming virtuous and good, he may be able to make a good use of these riches. The renunciation, then, and selling of all possessions, is to be understood as spoken of the passions of the soul. XV. I would then say this. Since some things are within and some without the soul, and if the soul make a good use of them, they also are reputed good, but if a bad, bad;--whether does He who commands us to alienate our possessions repudiate those things, after the removal of which the passions still remain, or those rather, on the removal of which wealth even becomes beneficial? If therefore he who casts away worldly wealth can still be rich in the passions, even though the material [for their gratification] is absent,--for the disposition produces its own effects, and strangles the reason, and presses it down and inflames it with its inbred lusts,--it is then of no advantage to him to be poor in purse while he is rich in passions. For it is not what ought to be cast away that he has cast away, but what is indifferent; and he has deprived himself of what is serviceable, but set on fire the innate fuel of evil through want of the external means [of gratification]. We must therefore renounce those possessions that are injurious, not those that are capable of being serviceable, if one knows the right use of them. And what is managed with wisdom, and sobriety, and piety, is profitable; and what is hurtful must be cast away. But things external hurt not. So then the Lord introduces the use of external things, bidding us put away not the means of subsistence, but what uses them badly. And these are the infirmities and passions of the soul. XVI. The presence of wealth in these is deadly to all, the loss of it salutary. Of which, making the soul pure,--that is, poor and bare,--we must hear the Saviour speaking thus, "Come, follow Me." For to the pure in heart He now becomes the way. But into the impure soul the grace of God finds no entrance. And that (soul) is unclean which is rich in lusts, and is in the throes of many worldly affections. For he who holds possessions, and gold, and silver, and houses, as the gifts of God; and ministers from them to the God who gives them for the salvation of men; and knows that he possesses them more for the sake of the brethren than his own; and is superior to the possession of them, not the slave of the things he possesses; and does not carry them about in his soul, nor bind and circumscribe his life within them, but is ever labouring at some good and divine work, even should he be necessarily some time or other deprived of them, is able with cheerful mind to bear their removal equally with their abundance. This is he who is blessed by the Lord, and called poor in spirit, a meet heir of the kingdom of heaven, not one who could not live rich. XVII. But he who carries his riches in his soul, and instead of God's Spirit bears in his heart gold or land, and is always acquiring possessions without end, and is perpetually on the outlook for more, bending downwards and fettered in the toils of the world, being earth and destined to depart to earth,--whence can he be able to desire and to mind the kingdom of heaven,--a man who carries not a heart, but land or metal, who must perforce be found in the midst of the objects he has chosen? For where the mind of man is, there is also his treasure. The Lord acknowledges a twofold treasure,--the good: "For the good man, out of the good treasure of his heart, bringeth forth good;" and the evil: for "the evil man, out of the evil treasure, bringeth forth evil: for out of the abundance of the heart the mouth speaketh." [3855] As then treasure is not one with Him, as also it is with us, that which gives the unexpected great gain in the finding, but also a second, which is profitless and undesirable, an evil acquisition, hurtful; so also there is a richness in good things, and a richness in bad things, since we know that riches and treasure are not by nature separated from each other. And the one sort of riches is to be possessed and acquired, and the other not to be possessed, but to be cast away. In the same way spiritual poverty is blessed. Wherefore also Matthew added, "Blessed are the poor." [3856] How? "In spirit." And again, "Blessed are they that hunger and thirst after the righteousness of God." [3857] Wherefore wretched are the contrary kind of poor, who have no part in God, and still less in human property, and have not tasted of the righteousness of God. XVIII. So that (the expression) rich men that shall with difficulty enter into the kingdom, is to be apprehended in a scholarly [3858] way, not awkwardly, or rustically, or carnally. For if the expression is used thus, salvation does not depend on external things, whether they be many or few, small or great, or illustrious or obscure, or esteemed or disesteemed; but on the virtue of the soul, on faith, and hope, and love, and brotherliness, and knowledge, and meekness, and humility, and truth, the reward of which is salvation. For it is not on account of comeliness of body that any one shall live, or, on the other hand, perish. But he who uses the body given to him chastely and according to God, shall live; and he that destroys the temple of God shall be destroyed. An ugly man can be profligate, and a good-looking man temperate. Neither strength and great size of body makes alive, nor does any of the members destroy. But the soul which uses them provides the cause for each. Bear then, it is said, when struck on the face; [3859] which a man strong and in good health can obey. And again, a man who is feeble may transgress from refractoriness of temper. So also a poor and destitute man may be found intoxicated with lusts; and a man rich in worldly goods temperate, poor in indulgences, trustworthy, intelligent, pure, chastened. If then it is the soul which, first and especially, is that which is to live, and if virtue springing up around it saves, and vice kills; then it is clearly manifest that by being poor in those things, by riches of which one destroys it, it is saved, and by being rich in those things, riches of which ruin it, it is killed. And let us no longer seek the cause of the issue elsewhere than in the state and disposition of the soul in respect of obedience to God and purity, and in respect of transgression of the commandments and accumulation of wickedness. XIX. He then is truly and rightly rich who is rich in virtue, and is capable of making a holy and faithful use of any fortune; while he is spuriously rich who is rich, according to the flesh, and turns life into outward possession, which is transitory and perishing, and now belongs to one, now to another, and in the end to nobody at all. Again, in the same way there is a genuine poor man, and another counterfeit and falsely so called. He that is poor in spirit, and that is the right thing, and he that is poor in a worldly sense, which is a different thing. To him who is poor in worldly goods, but rich in vices, who is not poor in spirit [3860] and rich toward God, it is said, Abandon the alien possessions that are in thy soul, that, becoming pure in heart, thou mayest see God; which is another way of saying, Enter into the kingdom of heaven. And how may you abandon them? By selling them. What then? Are you to take money for effects, by effecting an exchange of riches, by turning your visible substance into money? Not at all. But by introducing, instead of what was formerly inherent in your soul, which you desire to save, other riches which deify and which minister everlasting life, dispositions in accordance with the command of God; for which there shall accrue to you endless reward and honour, and salvation, and everlasting immortality. It is thus that thou dost rightly sell the possessions, many are superfluous, which shut the heavens against thee by exchanging them for those which are able to save. Let the former be possessed by the carnal poor, who are destitute of the latter. But thou, by receiving instead spiritual wealth, shalt have now treasure in the heavens. XX. The wealthy and legally correct man, not understanding these things figuratively, nor how the same man can be both poor and rich, and have wealth and not have it, and use the world and not use it, went away sad and downcast, leaving the state of life, which he was able merely to desire but not to attain, making for himself the difficult impossible. For it was difficult for the soul not to be seduced and ruined by the luxuries and flowery enchantments that beset remarkable wealth; but it was not impossible, even surrounded with it, for one to lay hold of salvation, provided he withdrew himself from material wealth,--to that which is grasped by the mind and taught by God, and learned to use things indifferent rightly and properly, and so as to strive after eternal life. And the disciples even themselves were at first alarmed and amazed. Why were they so on hearing this? Was it that they themselves possessed much wealth? Nay, they had long ago left their very nets, and hooks, and rowing boats, which were their sole possessions. Why then do they say in consternation, "Who can be saved?" They had heard well and like disciples what was spoken in parable and obscurely by the Lord, and perceived the depth of the words. For they were sanguine of salvation on the ground of their want of wealth. But when they became conscious of not having yet wholly renounced the passions (for they were neophytes and recently selected by the Saviour), they were excessively astonished, and despaired of themselves no less than that rich man who clung so terribly to the wealth which he preferred to eternal life. It was therefore a fit subject for all fear on the disciples' part; if both he that possesses wealth and he that is teeming with passions were the rich, and these alike shall be expelled from the heavens. For salvation is the privilege of pure and passionless souls. XXI. But the Lord replies, "Because what is impossible with men is possible with God." This again is full of great wisdom. For a man by himself working and toiling at freedom from passion achieves nothing. But if he plainly shows himself very desirous and earnest about this, he attains it by the addition of the power of God. For God conspires with willing souls. But if they abandon their eagerness, the spirit which is bestowed by God is also restrained. For to save the unwilling is the part of one exercising compulsion; but to save the willing, that of one showing grace. Nor does the kingdom of heaven belong to sleepers and sluggards, "but the violent take it by force." [3861] For this alone is commendable violence, to force God, and take life from God by force. And He, knowing those who persevere firmly, or rather violently, yields and grants. For God delights in being vanquished in such things. Therefore on hearing those words, the blessed Peter, the chosen, the pre-eminent, the first of the disciples, for whom alone and Himself the Saviour paid tribute, [3862] quickly seized and comprehended the saying. And what does he say? "Lo, we have left all and followed Thee." Now if by all he means his own property, he boasts of leaving four oboli perhaps in all, [3863] and forgets to show the kingdom of heaven to be their recompense. But if, casting away what we were now speaking of, the old mental possessions and soul diseases, they follow in the Master's footsteps, this now joins them to those who are to be enrolled in the heavens. For it is thus that one truly follows the Saviour, by aiming at sinlessness and at His perfection, and adorning and composing the soul before it as a mirror, and arranging everything in all respects similarly. XXII. "And Jesus answering said, Verily I say unto you, Whosoever shall leave what is his own, parents, and children, and wealth, for My sake and the Gospel's, shall receive an hundredfold." [3864] But let neither this trouble you, nor the still harder saying delivered in another place in the words, "Whoso hateth not father, and mother, and children, and his own life besides, cannot be My disciple." [3865] For the God of peace, who also exhorts to love enemies, does not introduce hatred and dissolution from those that are dearest. But if we are to love our enemies, it is in accordance with right reason that, ascending from them, we should love also those nearest in kindred. Or if we are to hate our blood-relations, deduction teaches us that much more are we to spurn from us our enemies. So that the reasonings would be shown to destroy one another. But they do not destroy each other, nor are they near doing so. For from the same feeling and disposition, and on the ground of the same rule, one loving his enemy may hate his father, inasmuch as he neither takes vengeance on an enemy, nor reverences a father more than Christ. For by the one word he extirpates hatred and injury, and by the other shamefacedness towards one's relations, if it is detrimental to salvation. If then one's father, or son, or brother, be godless, and become a hindrance to faith and an impediment to the higher life, let him not be friends or agree with him, but on account of the spiritual enmity, let him dissolve the fleshly relationship. XXIII. Suppose the matter to be a law-suit. Let your father be imagined to present himself to you and say, "I begot and reared thee. Follow me, and join with me in wickedness, and obey not the law of Christ;" and whatever a man who is a blasphemer and dead by nature would say. But on the other side hear the Saviour: "I regenerated thee, who wert ill born by the world to death. I emancipated, healed, ransomed thee. I will show thee the face of the good Father God. Call no man thy father on earth. Let the dead bury the dead; but follow thou Me. For I will bring thee to a rest [3866] of ineffable and unutterable blessings, which eye hath not seen, nor ear heard, nor have entered into the heart of men; into which angels desire to look, and see what good things God hath prepared for the saints and the children who love Him." [3867] I am He who feeds thee, giving Myself as bread, of which he who has tasted experiences death no more, and supplying day by day the drink of immortality. I am teacher of supercelestial lessons. For thee I contended with Death, and paid thy death, which thou owedst for thy former sins and thy unbelief towards God." Having heard these considerations on both sides, decide for thyself and give thy vote for thine own salvation. Should a brother say the like, should a child, should a wife, should any one whosoever, in preference to all let Christ in thee be conqueror. For He contends in thy behalf. XXIV. You may even go against wealth. Say, "Certainly Christ does not debar me from property. The Lord does not envy." But do you see yourself overcome and overthrown by it? Leave it, throw it away, hate, renounce, flee. "Even if thy right eye offend thee," quickly "cut it out." [3868] Better is the kingdom of God to a man with one eye, than the fire to one who is unmutilated. Whether hand, or foot, or soul, hate it. For if it is destroyed here for Christ's sake, it will be restored to life yonder. XXV. And to this effect similarly is what follows. "Now at this present time not to have lands, and money, and houses, and brethren, with persecutions." For it is neither penniless, nor homeless, nor brotherless people that the Lord calls to life, since He has also called rich people; but, as we have said above, also brothers, as Peter with Andrew, and James with John the sons of Zebedee, but of one mind with each other and Christ. And the expression "with persecutions" rejects the possessing of each of those things. There is a persecution which arises from without, from men assailing the faithful, either out of hatred, or envy, or avarice, or through diabolic agency. But the most painful is internal persecution, which proceeds from each man's own soul being vexed by impious lusts, and diverse pleasures, and base hopes, and destructive dreams; when, always grasping at more, and maddened by brutish loves, and inflamed by the passions which beset it like goads and stings, it is covered with blood, (to drive it on) to insane pursuits, and to despair of life, and to contempt of God. More grievous and painful is this persecution, which arises from within, which is ever with a man, and which the persecuted cannot escape; for he carries the enemy about everywhere in himself. Thus also burning which attacks from without works trial, but that from within produces death. War also made on one is easily put an end to, but that which is in the soul continues till death. With such persecution, if you have worldly wealth, if you have brothers allied by blood and other pledges, abandon the whole wealth of these which leads to evil; procure peace for yourself, free yourself from protracted persecutions; turn from them to the Gospel; choose before all the Saviour and Advocate and Paraclete of your soul, the Prince of life. "For the things which are seen are temporary; but the things which are not seen are eternal." [3869] And in the present time are things evanescent and insecure, but in that to come is eternal life. XXVI. "The first shall be last, and the last first." [3870] This is fruitful in meaning and exposition, [3871] but does not demand investigation at present; for it refers not only to the wealthy alone, but plainly to all men, who have once surrendered themselves to faith. So let this stand aside for the present. But I think that our proposition has been demonstrated in no way inferior to what we promised, that the Saviour by no means has excluded the rich on account of wealth itself, and the possession of property, nor fenced off salvation against them; if they are able and willing to submit their life to God's commandments, and prefer them to transitory objects, and if they would look to the Lord with steady eye, as those who look for the nod of a good helmsman, what he wishes, what he orders, what he indicates, what signal he gives his mariners, where and whence he directs the ship's course. For what harm does one do, who, previous to faith, by applying his mind and by saving has collected a competency? Or what is much less reprehensible than this, if at once by God, who gave him his life, he has had his home given him in the house of such men, among wealthy people, powerful in substance, and pre-eminent in opulence? For if, in consequence of his involuntary birth in wealth, a man is banished from life, rather is he wronged by God, who created him, in having vouchsafed to him temporary enjoyment, and in being deprived of eternal life. And why should wealth have ever sprung from the earth at all, if it is the author and patron of death? But if one is able in the midst of wealth to turn from its power, and to entertain moderate sentiments, and to exercise self-command, and to seek God alone, and to breathe God and walk with God, such a poor man submits to the commandments, being free, unsubdued, free of disease, unwounded by wealth. But if not, "sooner shall a camel enter through a needle's eye, than such a rich man reach the kingdom of God." [3872] Let then the camel, going through a narrow and strait way before the rich man, signify something loftier; which mystery of the Saviour is to be learned in the "Exposition of first Principles and of Theology." [3873] XXVII. Well, first let the point of the parable, which is evident, and the reason why it is spoken, be presented. Let it teach the prosperous that they are not to neglect their own salvation, as if they had been already fore-doomed, nor, on the other hand, to cast wealth into the sea, or condemn it as a traitor and an enemy to life, but learn in what way and how to use wealth and obtain life. For since neither does one perish by any means by fearing because he is rich, nor is by any means saved by trusting and believing that he shall be saved, come let them look what hope the Saviour assigns them, and how what is unexpected may become ratified, and what is hoped for may come into possession. The Master accordingly, when asked, "Which is the greatest of the commandments?" says, "Thou shalt love the Lord thy God with all thy soul, and with all thy strength;" [3874] that no commandment is greater than this (He says), and with exceeding good reason; for it gives command respecting the First and the Greatest, God Himself, our Father, by whom all things were brought into being, and exist, and to whom what is saved returns again. By Him, then, being loved beforehand, and having received existence, it is impious for us to regard aught else older or more excellent; rendering only this small tribute of gratitude for the greatest benefits; and being unable to imagine anything else whatever by way of recompense to God, who needs nothing and is perfect; and gaining immortality by the very exercise of loving the Father to the extent of one's might and power. For the more one loves God, the more he enters within God. XXVIII. The second in order, and not any less than this, He says, is, "Thou shalt love thy neighbour as thyself," [3875] consequently God above thyself. And on His interlocutor inquiring, "Who is my neighbour?" [3876] He did not, in the same way with the Jews, specify the blood-relation, or the fellow-citizen, or the proselyte, or him that had been similarly circumcised, or the man who uses one and the same law. But He introduces one on his way down from the upland region from Jerusalem to Jericho, and represents him stabbed by robbers, cast half-dead on the way, passed by the priest, looked sideways at by the Levite, but pitied by the vilified and excommunicated Samaritan; who did not, like those, pass casually, but came provided with such things as the man in danger required, such as oil, bandages, a beast of burden, money for the inn-keeper, part given now, and part promised. "Which," said He, "of them was neighbour to him that suffered these things?" and on his answering, "He that showed mercy to him," (replied), [3877] Go thou also, therefore, and do likewise, since love buds into well-doing. XXIX. In both the commandments, then, He introduces love; but in order distinguishes it. And in the one He assigns to God the first part of love, and allots the second to our neighbour. Who else can it be but the Saviour Himself? or who more than He has pitied us, who by the rulers of darkness were all but put to death with many wounds, fears, lusts, passions, pains, deceits, pleasures? Of these wounds the only physician is Jesus, who cuts out the passions thoroughly by the root,--not as the law does the bare effects, the fruits of evil plants, but applies His axe to the roots of wickedness. He it is that poured wine on our wounded souls (the blood of David's vine), that brought the oil which flows from the compassions of the Father, [3878] and bestowed it copiously. He it is that produced the ligatures of health and of salvation that cannot be undone,--Love, Faith, Hope. He it is that subjected angels, and principalities, and powers, for a great reward to serve us. For they also shall be delivered from the vanity of the world through the revelation of the glory of the sons of God. We are therefore to love Him equally with God. And he loves Christ Jesus who does His will and keeps His commandments. "For not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father." [3879] And "Why call ye Me Lord, Lord, and do not the things which I say?" [3880] "And blessed are ye who see and hear what neither righteous men nor prophets" (have seen or heard), [3881] if ye do what I say. XXX. He then is first who loves Christ; and second, he who loves and cares for those who have believed on Him. For whatever is done to a disciple, the Lord accepts as done to Himself, and reckons the whole as His. "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me to drink: and I was a stranger, and ye took Me in: I was naked and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came to Me. Then shall the righteous answer, saying, Lord, when saw we Thee hungry, and fed Thee? or thirsty, and gave Thee drink? And when saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? Or when saw we Thee sick, and visited Thee? or in prison, and came to Thee? And the King answering, shall say to them, Verily I say unto you, inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me." Again, on the opposite side, to those who have not performed these things, "Verily I say unto you, inasmuch as ye have not done it unto one of the least of these, ye have not done it to Me." [3882] And in another place, "He that receiveth you; receiveth Me; and he that receiveth not you, rejecteth Me." [3883] XXXI. Such He names children, and sons, and little children, and friends, and little ones here, in reference to their future greatness above. "Despise not," He says, "one of these little ones; for their angels always behold the face of My Father in heaven." [3884] And in another place, "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom of heaven." [3885] Similarly also He says that "the least in the kingdom of heaven" that is His own disciple "is greater than John, the greatest among those born of women." [3886] And again, "He that receiveth a righteous man or a prophet in the name of a righteous man or a prophet, shall receive their reward; and he that giveth to a disciple in the name of a disciple a cup of cold water to drink, shall not lose his reward." [3887] Wherefore this is the only reward that is not lost. And again, "Make to you friends of the mammon of unrighteousness, that, when ye fail, they may receive you into everlasting habitations;" [3888] showing that by nature all property which a man possesses in his own power is not his own. And from this unrighteousness it is permitted to work a righteous and saving thing, to refresh some one of those who have an everlasting habitation with the Father. See then, first, that He has not commanded you to be solicited or to wait to be importuned, but yourself to seek those who are to be benefited and are worthy disciples of the Saviour. Excellent, accordingly, also is the apostle's saying, "For the Lord loveth a cheerful giver;" [3889] who delights in giving, and spares not, sowing so that he may also thus reap, without murmuring, and disputing, and regret, and communicating, which is pure [3890] beneficence. But better than this is the saying spoken by the Lord in another place, "Give to every one that asketh thee." [3891] For truly such is God's delight in giving. And this saying is above all divinity, [3892] --not to wait to be asked, but to inquire oneself who deserves to receive kindness. XXXII. Then to appoint such a reward for liberality,--an everlasting habitation! O excellent trading! O divine merchandise! One purchases immortality for money; and, by giving the perishing things of the world, receives in exchange for these an eternal mansion in the heavens! Sail to this mart, if you are wise, O rich man! If need be, sail round the whole world. [3893] Spare not perils and toils, that you may purchase here the heavenly kingdom. Why do transparent stones and emeralds delight thee so much, and a house that is fuel for fire, or a plaything of time, or the sport of the earthquake, or an occasion for a tyrant's outrage? Aspire to dwell in the heavens, and to reign with God. This kingdom a man imitating God will give thee. By receiving a little here, there through all ages He will make thee a dweller with Him. Ask that you may receive; haste; strive; fear lest He disgrace thee. For He is not commanded to receive, but thou to give. The Lord did not say, Give, or bring, or do good, or help, but make a friend. But a friend proves himself such not by one gift, but by long intimacy. For it is neither the faith, nor the love, nor the hope, nor the endurance of one day, but "he that endureth to the end shall be saved." [3894] XXXIII. How then does man give these things? For I will give not only to friends, but to the friends of friends. And who is it that is the friend of God? Do not you judge who is worthy or who is unworthy. For it is possible you may be mistaken in your opinion. As in the uncertainty of ignorance it is better to do good to the undeserving for the sake of the deserving, than by guarding against those that are less good to fail to meet in with the good. For though sparing, and aiming at testing, who will receive meritoriously or not, it is possible for you to neglect some [3895] that are loved by God; the penalty for which is the punishment of eternal fire. But by offering to all in turn that need, you must of necessity by all means find some one of those who have power with God to save. "Judge not, then, that ye be not judged. With what measure ye mete, it shall be measured to you again; [3896] good measure, pressed and shaken, and running over, shall be given to you." Open thy compassion to all who are enrolled the disciples of God; not looking contemptuously to personal appearance, nor carelessly disposed to any period of life. Nor if one appears penniless, or ragged, or ugly, or feeble, do thou fret in soul at this and turn away. This form is cast around us from without, the occasion of our entrance into this world, that we may be able to enter into this common school. But within dwells the hidden Father, and His Son, [3897] who died for us and rose with us. XXXIV. This visible appearance cheats death and the devil; for the wealth within, the beauty, is unseen by them. And they rave about the carcase, which they despise as weak, being blind to the wealth within; knowing not what a "treasure in an earthen vessel" [3898] we bear, protected as it is by the power of God the Father, and the blood of God the Son, [3899] and the dew of the Holy Spirit. But be not deceived, thou who hast tasted of the truth, and been reckoned worthy of the great redemption. But contrary to what is the case with the rest of men, collect for thyself an unarmed, an unwarlike, a bloodless, a passionless, a stainless host, pious old men, orphans dear to God, widows armed with meekness, men, adorned with love. Obtain with thy money such guards, for body and for soul, for whose sake a sinking ship is made buoyant, when steered by the prayers of the saints alone; and disease at its height is subdued, put to flight by the laying on of hands; and the attack of robbers is disarmed, spoiled by pious prayers; and the might of demons is crushed, put to shame in its operations by strenuous commands. XXXV. All these warriors and guards are trusty. No one is idle, no one is useless. One can obtain your pardon from God, another comfort you when sick, another weep and groan in sympathy for you to the Lord of all, another teach some of the things useful for salvation, another admonish with confidence, another counsel with kindness. And all can love truly, without guile, without fear, without hypocrisy, without flattery, without pretence. O sweet service of loving [souls]! O blessed thoughts of confident [hearts]! O sincere faith of those who fear God alone! O truth of words with those who cannot lie! O beauty of deeds with those who have been commissioned to serve God, to persuade God, to please God, not to touch thy flesh! to speak, but [3900] to the King of eternity dwelling in thee. XXXVI. All the faithful, then, are good and godlike, and worthy of the name by which they are encircled as with a diadem. There are, besides, some, the elect of the elect, and so much more or less distinguished by drawing themselves, like ships to the strand, out of the surge of the world and bringing themselves to safety; not wishing to seem holy, and ashamed if one call them so; hiding in the depth of their mind the ineffable mysteries, and disdaining to let their nobleness be seen in the world; whom the Word calls "the light of the world, and the salt of the earth." [3901] This is the seed, the image and likeness of God, and His true son and heir, sent here as it were on a sojourn, by the high administration and suitable arrangement of the Father, by whom the visible and invisible things of the world were created; some for their service, some for their discipline, some for their instruction; and all things are held together so long as the seed remains here; and when it is gathered, these things shall be very quickly dissolved. XXXVII. For what further need has God of the mysteries of love? [3902] And then thou shalt look into the bosom of the Father, whom God the only-begotten Son alone hath declared. And God Himself is love; and out of love to us became feminine. [3903] In His ineffable essence He is Father; in His compassion to us He became Mother. The Father by loving became feminine: and the great proof of this is He whom He begot of Himself; and the fruit brought forth by love is love. For this also He came down. For this He clothed Himself with man. For this He voluntarily subjected Himself to the experiences of men, that by bringing Himself to the measure of our weakness whom He loved, He might correspondingly bring us to the measure of His own strength. And about to be offered up and giving Himself a ransom, He left for us a new Covenant-testament: My love I give unto you. And what and how great is it? For each of us He gave His life,--the equivalent for all. This He demands from us in return for one another. And if we owe our lives to the brethren, and have made such a mutual compact with the Saviour, why should we any more hoard and shut up worldly goods, which are beggarly, foreign to us and transitory? Shall we shut up from each other what after a little shall be the property of the fire? Divinely and weightily John says, "He that loveth not his brother is a murderer," [3904] the seed of Cain, a nursling of the devil. He has not God's compassion. He has no hope of better things. He is sterile; he is barren; he is not a branch of the ever-living supercelestial vine. He is cut off; he waits the perpetual fire. XXXVIII. But learn thou the more excellent way, which Paul shows for salvation. "Love seeketh not her own," [3905] but is diffused on the brother. About him she is fluttered, about him she is soberly insane. "Love covers a multitude of sins." [3906] "Perfect love casteth out fear." [3907] "Vaunteth not itself, is not puffed up; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth. Prophecies are done away, tongues cease, gifts of healing fail on the earth. But these three abide, Faith, Hope, Love. But the greatest of these is Love." [3908] And rightly. For Faith departs when we are convinced by vision, by seeing God. And Hope vanishes when the things hoped for come. But Love comes to completion, and grows more when that which is perfect has been bestowed. If one introduces it into his soul, although he be born in sins, and has done many forbidden things, he is able, by increasing love, and adopting a pure repentance, to retrieve his mistakes. For let not this be left to despondency and despair by you, if you learn who the rich man is that has not a place in heaven, and what way he uses his property. XXXIX. If one should escape the superfluity of riches, and the difficulty they interpose in the way of life, and be able to enjoy the eternal good things; but should happen, either from ignorance or involuntary circumstances, after the seal [3909] and redemption, to fall into sins or transgressions so as to be quite carried away; such a man is entirely rejected by God. For to every one who has turned to God in truth, and with his whole heart, the doors are open, and the thrice-glad Father receives His truly repentant son. And true repentance is to be no longer bound in the same sins for which He denounced death against Himself, but to eradicate them completely from the soul. For on their extirpation God takes up His abode again in thee. For it is said there is great and exceeding joy and festival in the heavens with the Father and the angels when one sinner turns and repents. [3910] Wherefore also He cries, "I will have mercy, and not sacrifice." [3911] "I desire not the death, but the repentance of the sinner." [3912] "Though your sins be as scarlet wool, I will make them white as snow; though they be blacker than darkness, I will wash and make them like white wool." [3913] For it is in the power of God alone to grant the forgiveness of sins, and not to impute transgressions; since also the Lord commands us each day to forgive the repenting brethren. [3914] "And if we, being evil, know to give good gifts," [3915] much more is it the nature of the Father of mercies, the good Father of all consolation, much pitying, very merciful, to be long-suffering, to wait for those who have turned. And to turn is really to cease from our sins, and to look no longer behind. XL. Forgiveness of past sins, then, God gives; but of future, each one gives to himself. And this is to repent, to condemn the past deeds, and beg oblivion of them from the Father, who only of all is able to undo what is done, by mercy proceeding from Him, and to blot out former sins by the dew of the Spirit. "For by the state in which I find you will I judge," [3916] also, is what in each case the end of all cries aloud. So that even in the case of one who has done the greatest good deeds in his life, but at the end has run headlong into wickedness, all his former pains are profitless [3917] to him, since at the catastrophe of the drama he has given up his part; while it is possible for the man who formerly led a bad and dissolute life, on afterwards repenting, to overcome in the time after repentance the evil conduct of a long time. But it needs great carefulness, just as bodies that have suffered by protracted disease need regimen and special attention. Thief, dost thou wish to get forgiveness? steal no more. Adulterer, burn no more. Fornicator, live for the future chastely. Thou who hast robbed, give back, and give back more than [thou tookest]. False witness, practice truth. Perjurer, swear no more, and extirpate the rest of the passions, wrath, lust, grief, fear; that thou mayest be found at the end to have previously in this world been reconciled to the adversary. It is then probably impossible all at once to eradicate inbred passions; but by God's power and human intercession, and the help of brethren, and sincere repentance, and constant care, they are corrected. XLI. Wherefore it is by all means necessary for thee, who art pompous, and powerful, and rich, to set over thyself some man of God as a trainer and governor. Reverence, though it be but one man; fear, though it be but one man. Give yourself to hearing, though it be but one speaking freely, using harshness, and at the same time healing. For it is good for the eyes not to continue always wanton, but to weep and smart sometimes, for greater health. So also nothing is more pernicious to the soul than uninterrupted pleasure. For it is blinded by melting away, if it remain unmoved by bold speech. Fear this man when angry; be pained at his groaning; and reverence him when making his anger to cease; and anticipate him when he is deprecating punishment. Let him pass many sleepless nights for thee, interceding for thee with God, influencing the Father with the magic of familiar litanies. For He does not hold out against His children when they beg His pity. And for you he will pray purely, held in high honour as an angel of God, and grieved not by you, but for you. This is sincere repentance. "God is not mocked," [3918] nor does He give heed to vain words. For He alone searches the marrow and reins of the heart, and hears those that are in the fire, and listens to those who supplicate in the whale's belly; and is near to all who believe, and far from the ungodly if they repent not. XLII. And that you may be still more confident, that repenting thus truly there remains for you a sure hope of salvation, listen to a tale, [3919] which is not a tale but a narrative, [3920] handed down and committed to the custody of memory, about the Apostle John. For when, on the tyrant's death, he returned to Ephesus from the isle of Patmos, he went away, being invited, to the contiguous territories of the nations, here to appoint bishops, there to set in order whole Churches, there to ordain such as were marked out by the Spirit. Having come to one of the cities not far off (the name of which some give [3921] ), and having put the brethren to rest in other matters, at last, looking to the bishop appointed, and seeing a youth, powerful in body, comely in appearance, and ardent, said, "This (youth) I commit to you in all earnestness, in the presence of the Church, and with Christ as witness." And on his accepting and promising all, he gave the same injunction and testimony. And he set out for Ephesus. And the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and guardianship, under the idea that the seal of the Lord he had set on him was a complete protection to him. But on his obtaining premature freedom, some youths of his age, idle, dissolute, and adepts in evil courses, corrupt him. First they entice him by many costly entertainments; then afterwards by night issuing forth for highway robbery, they take him along with them. Then they dared to execute together something greater. And he by degrees got accustomed; and from greatness of nature, when he had gone aside from the right path, and like a hard-mouthed and powerful horse, had taken the bit between his teeth, rushed with all the more force down into the depths. And having entirely despaired of salvation in God, he no longer meditated what was insignificant, but having perpetrated some great exploit, now that he was once lost, he made up his mind to a like fate with the rest. Taking them and forming a band of robbers, he was the prompt captain of the bandits, the fiercest, the bloodiest, the cruelest. Time passed, and some necessity having emerged, they send again for John. He, when he had settled the other matters on account of which he came, said, "Come now, O bishop, restore to us the deposit which I and the Saviour committed to thee in the face of the Church over which you preside, as witness." The other was at first confounded, thinking that it was a false charge about money which he did not get; and he could neither believe the allegation regarding what he had not, nor disbelieve John. But when he said "I demand the young man, and the soul of the brother," the old man, groaning deeply, and bursting into tears, said, "He is dead." "How and what kind of death?" "He is dead," he said, "to God. For he turned wicked and abandoned, and at last a robber; and now he has taken possession of the mountain in front of the church, along with a band like him." Rending, therefore, his clothes, and striking his head with great lamentation, the apostle said, "It was a fine guard of a brother's soul I left! But let a horse be brought me, and let some one be my guide on the way." He rode away, just as he was, straight from the church. On coming to the place, he is arrested by the robbers' outpost; neither fleeing nor entreating, but crying, "It was for this I came. Lead me to your captain;" who meanwhile was waiting, all armed as he was. But when he recognized John as he advanced, he turned, ashamed, to flight. The other followed with all his might, forgetting his age, crying, "Why, my son, dost thou flee from me, thy father, unarmed, old? Son, pity me. Fear not; thou hast still hope of life. I will give account to Christ for thee. If need be, I will willingly endure thy death, as the Lord did death for us. For thee I will surrender my life. Stand, believe; Christ hath sent me." And he, when he heard, first stood, looking down; then threw down his arms, then trembled and wept bitterly. And on the old man approaching, he embraced him, speaking for himself with lamentations as he could, and baptized a second time with tears, concealing only his right hand. The other pledging, and assuring him on oath that he would find forgiveness for himself from the Saviour, beseeching and falling on his knees, and kissing his right hand itself, as now purified by repentance, led him back to the church. Then by supplicating with copious prayers, and striving along with him in continual fastings, and subduing his mind by various utterances [3922] of words, did not depart, as they say, till he restored him to the Church, presenting in him a great example of true repentance and a great token of regeneration, a trophy of the resurrection for which we hope; when at the end of the world, the angels, radiant with joy, hymning and opening the heavens, shall receive into the celestial abodes those who truly repent; and before all, the Saviour Himself goes to meet them, welcoming them; holding forth the shadowless, ceaseless light; conducting them, to the Father's bosom, to eternal life, to the kingdom of heaven. Let one believe these things, and the disciples of God, and God, who is surety, the Prophecies, the Gospels, the Apostolic words; living in accordance with them, and lending his ears, and practising the deeds, he shall at his decease see the end and demonstration of the truths taught. For he who in this world welcomes the angel of penitence will not repent at the time that he leaves the body, nor be ashamed when he sees the Saviour approaching in His glory and with His army. He fears not the fire. But if one chooses to continue and to sin perpetually in pleasures, and values indulgence here above eternal life, and turns away from the Saviour, who gives forgiveness; let him no more blame either God, or riches, or his having fallen, but his own soul, which voluntarily perishes. But to him who directs his eye to salvation and desires it, and asks with boldness and vehemence for its bestowal, the good Father who is in heaven will give the true purification and the changeless life. To whom, by His Son Jesus Christ, the Lord of the living and dead, and by the Holy Spirit, be glory, honour, power, eternal majesty, both now and ever, from generation to generation, and from eternity to eternity. Amen. __________________________________________________________________ __________________________________________________________________ Elucidations I. ([137]Note 1, p. 591.) The kingdom of Christ was set up in great weakness, that nothing might be wanting to the glory of His working by the Spirit, in its triumph over the darkness of the world. "Not many wise men after the flesh, not many mighty, not many noble," were called. [3923] And so it continued for a long time. Under Commodus, however (a.d. 180-192), a temporary respite was conceded; partly because his favourite Marcia took their part for some reason, and partly because his cruelty gratified itself in another direction. "Our circumstances," says Eusebius, "were changed to a milder aspect; as there was peace prevailing, by the grace of God, throughout the world in the churches. Then, also, the saving-doctrine brought the minds of men to a devout veneration of the Supreme God, from every race on earth, so that, now, many of those eminent at Rome for their wealth and kindred, with their whole house and family, yielded themselves to salvation." What happened near the court of a fickle tyrant was far more likely to be common in Antioch and Alexandria. Men's consciences had no doubt been with the Christians, as Pilate's was with their Master; and now, when it became less perilous, they began to laugh at idols, and even to enroll themselves with Christians. Some, no doubt, like Joseph and Nicodemus, gave themselves to the Lord; but others, "with a form of godliness, denied the power thereof." Clement detected the great evil that began to threaten, and this beautiful tract is the product of his watchful observation. For he was gifted, also, with that great characteristic of noble mind, a faculty of foreseeing "whereunto such things must grow." His love and solicitude for the Church, lest its simplicity should pass away with its poverty, dictated this solemn and most timely warning. And it is worthy of grateful remark, how admirably sustained was this primitive spirit among all the early witnesses for truth. They were not of this world, and they dreaded its influence. How richly the Word dwelt in them, is manifest from their amazing familiarity with the Scriptures. That they sometimes misquote or confuse quotations, or mix a Scriptural saying with some current proverb or an apocryphal gloss, is surely not surprising, when copies of the Scriptures were few and costly, when no concordances and books of reference were at hand, and when their whole apparatus for Biblical study was so extremely incomplete. To the genius of this great Alexandrian Father, we are all debtors to this day. Had he not, unfortunately, allied much of his wisdom with the hateful name of the Gnostic, [3924] which he failed to wrest from the pseudo-Gnostics, with whom it is irrevocably associated, we may be sure his expositions of Christian philosophy would be more useful in our times. II. (Segaar, [138]note 3, p. 594.) Charles Segaar, S.T.D., born in 1724, was Greek professor at Utrecht, from 1766 to 1803, after filling several important and laborious positions as a pastor and preacher. He died Dec. 22, 1803. He has left a great reputation as "the most theological of philologists, and the most philological of theologians." Had he gone over the entire text of Clement, and edited all his works, with the care and ability displayed in his critical edition of the Tis ho sozomenos plousios, the world would have been greatly enriched by his influence on the cultivation of patristic literature. In his eloquent preface to this tract, he bewails the neglect into which that fundamental department of Christian learning had fallen; praising the labours of Anglican scholars, who, in the former century, had devoted themselves to the production of valuable editions of the Fathers. He speaks of himself as from early years inflamed with a singular love of such studies and especially of the Greek Fathers, and adds an expression of the extreme gratification with which he had read and pondered the Quis dives Salvandus, among the admirable works of Clement of Alexandria. He corrects Ghisler's error in crediting it to Origen (edition of 1623), and reminds us that there is but a single ms. from which it is derived, viz., that of the Vatican. Apart from the value of Segaar's annotations, his work is very useful to Greek scholars, for its varied erudition, much wealth of his learning being expended upon single words and their idiomatic uses. The sort of work devoted to this tract is precisely what I covet for my countrymen; and I look forward with hope to the day as not remote, when from regions now unnamed, in this vast domain of our republican America, critical editions of all of the Ante-Nicene Fathers shall be given to the republic of letters, with a beauty of typography hitherto unknown. The valuable Patrologia of Migne might well be made the base of a Phoenix-like edition of the same series. It was only fit for such a base; for its print and paper are disgraceful, and the inaccuracy and carelessness of its references and editorial work are only pardonable when one reflects on the small cost at which it was afforded. The plates have perished in flames; but the restoration of the whole work is worthy of the ambition of American scholars, and of the patronage of wealth now sordid but capable of being ennobled by being made useful to mankind. III. (Willing Souls, cap. xxi. [139]p. 597.) On the subject of free-will, so profusely illustrated by Clement, I have foreborne to add any comments. But Segaar's Excursus (iv. p. 410) is worthy of being consulted. On Clement's ideas of Hades and the intermediate state, I have made no comment; but Segaar's endeavour to state judicially the view of our author (Excursus, x. p. 421), though in some particulars it seems to me unsatisfactory, is also worthy of examination. If a number of other important points have been apparently overlooked in my Elucidations, it is because I fear I have already gone beyond the conditions and limitations of my work. __________________________________________________________________ [3923] 1 Cor. i. 26, 27. [3924] For Gnostic, Intellector is used, p. 577. Why not use the Latin word Perfector? The idea is not simply perfectus: Clement's Gnostic is a gnomon, actively indexing the mind of Christ. __________________________________________________________________ [3838] [The solemn words of our Lord about the perils of wealth and "the deceitfulness of riches" are much insisted on by Hermas, especially in the beautiful opening of the Similitudes (book iii.); and it seems remarkable, that, even in the age of martyrs and confessors, such warnings should have seemed needful. Clement is deeply impressed with the duty of enforcing such doctrine; and perhaps the germ of this very interesting essay is to be found in that eloquent passage in his Stromata (book ii. cap. 5, pp. [140]351, [141]352), to which the reader may do well to recur, using it as a preface to the following pages. [142]Elucidation I.] [3839] Rom. xi. 36. [3840] This clause is defective in the ms. and is translated as supplemented by Fell from conjecture. [3841] Matt. xix. 24. [3842] Mark x. 17-31. Clement does not give always Mark's ipsissima verba. [3843] Instead of meinai Fell here suggests me heinai, non-being. [3844] Matt. xi. 27. [3845] John i. 17. [3846] Rom. vii. 12. [3847] Gal. iii. 24. [3848] Matt. xix. 21. [3849] The reading of the ms. is prathenai, which is corrupt. We have changed it into peritheinai. Various other emendations have been proposed. Perhaps it should be prostheinai, "to add." [3850] Luke x. 41, 42. [3851] The application of the words he kaine ktisis to Christ has been much discussed. Segaar has a long note on it, the purport of which he thus sums up: he kaine ktisis is a creature to whom nothing has ever existed on earth equal or like, man but also God, through whom is true light and everlasting life. [The translator has largely availed himself of the valuable edition and notes of Charles Segaar (ed. Utrecht, 1816), concerning whom see [143]Elucidation II.] [3852] Luke xvi. 9. [3853] Matt. vi. 19. [3854] Luke v. 29; xix. 9. [3855] Matt. xii. 34, 35. [3856] Matt. v. 3. [3857] Matt. v. 6. [3858] mathematikos. Fell sugests instead of this reading of the text, pneumatikos or memelemenos. [3859] Matt. v. 39. [3860] ho kata pneuma hou ptochos ... phesi. Segaar omits ou, and so makes ho kata pneuma k.t.l. the nominative to phesi. It seems better, with the Latin translator, to render as above, which supposes the change of ho into os. [3861] Matt. xi. 12. [[144]Elucidation III.] [3862] Matt. xvii. 27. [3863] The text is the reading on the margin of the first edition. The reading of the ms., tou logou, is ammended by Segaar into to tou logou, "as the saying is." [3864] Mark x. 29, 30, [quoted inexactly. S.] [3865] Luke xiv. 26. [3866] Segaar emends anapausin to apolausin "enjoyment." [3867] 1 Cor. ii. 9; 1 Pet. i. 12. [3868] Matt. v. 9. [3869] 2 Cor. iv. 18. [3870] Mark x. 31. [3871] saphenismon, here adopted insted of the reading sophismon, which yields no suitable sense. [3872] Mark x. 25. [3873] A work mentioned elsewhere. [3874] Matt. xxii. 36-38. [3875] Matt. xxii. 39. [3876] Luke x. 29. [3877] Luke x. 36, 37. [3878] Combefisius reads "Spirit." [3879] Matt. vii. 21. [3880] Luke vi. 46. [3881] Matt. xiii. 16, 17. [3882] Matt. xxv. 34, etc. [3883] Matt. x. 40; Luke x. 16. [3884] Matt. xviii. 10. [3885] Luke xii. 32. [3886] Matt. xi. 11. [3887] Matt. x. 41. [3888] Luke xvi. 9. [3889] 2 Cor. ix. 7. [3890] kathara, Segaar, for katha of the ms. [3891] Luke vi. 30. [3892] This, the reading of the ms., has been altered by several editors, but is justly defended by Segaar. [3893] gen olen, for which Fell reads ten holen. [3894] Matt. x. 22. [3895] tinon, for which the text has timon. [3896] Matt. vii. 1, 2; Luke vi. 37, 38. [3897] pais. [3898] 2 Cor. iv. 7. [3899] paidos. [3900] Perhaps alla has got transposed, and we should read, "but to speak to the king," etc. [3901] Matt. v. 13, 14. [3902] Segaar reads: For what more should I say? Behold the mysteries of love. [3903] Ethelunthe, which occurs immediately after this, has been suggested as the right reading here. The text has etherathe. [3904] 1 John iii. 14, 15. [3905] 1 Cor. xiii. 5. [3906] 1 Pet. iv. 8. [3907] 1 John iv. 18. [3908] 1 Cor. xiii. 4-8, 13. [3909] i.e., of baptism. [3910] Luke xv. 10. [3911] Hos. vi. 6; Matt. ix. 13. [3912] Ezek. xviii. 23. [3913] Isa. i. 18. [3914] Matt. vi. 14. [3915] Luke xi. 13. [3916] Quoted with a slight variation by Justin Martyr, Dialogue with Trypho, ch. xlvii., vol. i. p. 219, and supposed by Grabe to be a quotation from the Apocryphal Gospel to the Hebrews. [3917] Anonetoi, for which the text has anoetoi. [3918] Gal. vi. 7. [3919] muthos. [3920] logos. [3921] Said to be Smyrna. [3922] rhesesi lhogon, for which Cod. Reg. Gall. reads seiresi logon. __________________________________________________________________ __________________________________________________________________ Subject Indexes __________________________________________________________________ HERMAS. INDEX OF SUBJECTS. Abiding city, 31. Alms, 16, 20, 54. Anchorites, 14. Ancyra, 58. Angels, the two, 24. Anger, 49. Antonines, the, 5. Apostates, 50. Apostles, 14, 49, 51. Arcadia, 43. Athanasius, 25, 28, 36, 57. Backbiting, 49. Beast, the, 18. Bishops, 14, 52. Bishop's Cathedra, 12. Blasphemers, 50. Boyle, 29. Branches, 39, 40, 41. explanations of, 41. Brotherhood, the human, 32. Bunsen, 3, 4. Business, too much, 24, 50. Canonical house, 12. Canon law, 12, 13. Canons, 33. Chalcedon, 58. Chastity, 15, 16, 58. Cheerfulness, 49. Chief seats, 16. Choerilius, 28. Church, the 12, 17, 18, 43, 50. militant, 43. triumphant, 43. Circumcision, of wealth, 15, 53. Clement, 4, 56. Clement Alexandrinus, 6. Clergy, 16. Colony, Roman, 31. Colours, 44, 48, 50. Companion roads, 17. Conclusion, 55. Concupiscence, 28. Continence, 49. Convulsionism, 56. Crowns, 39. Dante, 18. Deaconess, 12. Deacons, 14. Deceit, 37, 38, 49. Devil, the, 30. Discipline, the Catholic, 58. Disobedience, 49. Distractions, 24. Divorce, 21. Doddridge, Dr., 38. Domestic discipline, 11. Edad and Medad, 12. Elect, the, 18, 30. sins of, 39. Eleutherus, 3, 4. Elm, the, 32. Elucidation, I., 56; II., 57. Encraty, 57, 58. Entanglements, 37. Eusebius, 6, 57. Evil speaking, 20. Faith, 15, 16, 17, 20, 24, 26, 49. Falsehood, 21, 49. Family, the, developed by Christianity, 58. Fasting, 16, 33, 34. Father, the, 35. Flocks, 54. Folly, 49. Fountains, 51. Gibbon, 57. Grief, 26. Guilelessness, 15, 16. Hail, 28. Happiness, 33. Harmony, 49. Hartley, 31. Hatred, 49. Heathenism, manners of, 47, 57. Hegrin, 18. Hermas, brother of Pius, 4, 56. Hermas, Pastor of, 7. date of, 7. known to the East, 7. little known in the West, 7. question of authorship, 7. Shepherd of, 6. versions and manuscripts, 7. written in Italy, 7. the morals of, 6. Hermas of St. Paul, 4, 56. Holy Spirit, 20, 23, 26, 27, 35, 36, 43. Hyginus, 56. Hypocrites, 50. Idols, 51. Immersion, 22. Incomprehensible, 20. Incontinence, 49. Infants, 53. Innocence, 49. Intelligence, 15, 16. Irenæus, 4, 5, 6, 31, 55, 56. Jerome, 57. Justification and sanctification, 12, 16. Justification, 23. Justin Martyr, 31. Kisses, 47. Lapsers, 41. Law, the new, 20. Love, 15, 16, 49. Luxuries, 24, 37, 38. Luxury, angel of, 36. Man. adulterer, 38. backbiter, 38. covetous, 38. drunkard, 38. luxurious, 38. sharp-tempered, 38. thief, 38. Marriage, 22. Martial, 57. Mastery, self, 47. Ministers, 49. Montanism, 4, 5, 29, 56, 57. Mountains, 49, 50, 51, 52. Muratorian Canon, 3, 8, 56. Mysteries, 43. Nature, love of, 9, 43. Needy, 16. Niebuhr, his saying, 3. Offshoots, 40, 41. Old age, 17. Ordinances, 30. Origen, 6, 31. Orphans, 52. Ovid, 28. Palms, 39. Patience, 23, 49. Penitential discipline, 15, 22. Pius, 3, 5, 56. Poor, the, 32. Prayer, 26. Prophets, 28, 29, 49. Punishment, angel of, 38. Punishments, divers, 37. duration of, 36. Purity, 33, 49, 55. Raiment, yellow, 16. white, 36, 40. Repentance, 20, 38, 39, 41, 50, 51, 54. angel of, 19, 37, 38, 51. a habit, 21. of Hermas, 21. Reprobate men, 12. Rich, the, 32. Riches, glory in, 9. Rock, the, 13, 48. Routh, Dr., his Reliquioe, 56. Sackcloth, 40. Sadness, 23. Scandals, 57. Schism, 53. Scriptures, 14. Seal, 41, 53. Self-restraint, 15, 16. Sheep, 37, 53. Shepherd, 53, 54. Sibyl, the, 12, 13. Similitudes, 31. Simplicity, 15, 16, 49, 53. Sloth, 17. Son of God, 20, 35, 43, 47, 48, 49, 50, 53. Sorrow, 49. Spirit, prophetic, 28. Spirits, 49. evil spirit, 50. two kinds, 27. Spiritual gifts, 22. Stations, 33. Stones, 14, 44, 45, 46, 50. Supererogation, 34, 52. Syneisactoe, 58. Talkative wife, 11. Tatian, 5. Teachers, 14, 49, 51. Tertullian, 5, 56. Thegri, 18. Thoughts, filthy and proud, 9. Tower, 14, 39, 44, 45, 46, 48, 50. Trees, in summer, 33. in winter, 32. Unbelief, 49. Understanding, 49. Unruly sons, 11. Van Lennep, 57. Vatican collection, Pudicitia, the, 18. Vine, the, 32. Vineyard, 34. Virgins, 46, 48, 50, 51, 55. Vision, of the angel lady, 10. her reading, 10. Voluptuaries, two classes of, 36. their death, 36. Wake, Archbishop, 5. Wantonness, 49. Westcott, 57. Wickedness, 49. Widows, 52. Willman, 57. Willows, 39. Wine jars, 29. Word, the, 15. Works, evil, 24, 25, 48. good, 15, 24, 25, 39, 55. of God, 55. Wormwood, 23. __________________________________________________________________ TATIAN. INDEX OF SUBJECTS. Albigenses, 62. Alexander, flattered by his preceptor, Aristotle, 65. Alphabet, 65. Anitus and Miletus, 66. Anaxagoras, 73. Apion, the grammarian, 80. Apollo and Daphne, 73. Argives, their kings, 80. Aristippus, 65. Aristotle, 65. Astronomy, 65, 68. Baptism, the renunciation of, 73. Beausobre, 72. Berosus, 80. Busiris, 66. Catholics, early, 62. Chaldeans, 80. witness to Moses, 80. Christianity, Western, effect of Montanism on, 62. Christians, two classes of, 62. worship God only, 66. their doctrine of Creation, 67. belief in the resurrection, 67. unjustly hated, 76. philosophy of, 77. older than that of Greece, 77. doctrines of, 78. opposed to dissensions, 78. fitted for all men, 78. free schools of, 78. hymns of, 79. Chronology, 78, 81. Chrysostom, 69, 79. Coliseum, 75. Constellations, origin of, 69. Corates, 66. Creation, 67. Crescens, loathsome character of, 73. persecutes Justin, 73. Cretans, always liars, 76. Cross, mystery of, 71. Democritus, 72. Demons, 68. turned into gods, 68. teach the doctrine of fate, 68. economize astronomy, 68. to be punished, 78. vain display of, 72. false promises of, 72. deceptions of, 73. Demon worship, depravity of, 73. Diogenes, 65. Doctrines of the Greeks and Christians compared, 74. Egyptians, 80. Elijah, 62. Empedocles, 66. Encratites, the, 63. Euripides, 66. Eusebius, reference to, 61, 62. Eventide, hymn of, 79. Free-will, 69. Geometry, 65. Gladiators, 75. God only to be feared, 66. a spirit, 66. Greek notions of, 74. compared with Christian ideas, 74. Gods of the heathen, 68. absurdities concerning, 69. Gospels, the four, testimony of the Diatessaron to, 61. Greeks, not the inventors of the arts, 65. foolish solemnities of, 74. their play-actors, 75. other amusements, 75. idols of, 76. studies of, 76. legislation, 77. Greek studies, ridiculed, 76. Hellebore, 72. Hercules, 66, 69. Heraclitus, 66. Herodotus, 79. Holy Ghost, 62. Homer, 77. his period, 78. Hus, reference to, 62. Idioms, communication of, 71. Irenæus, reference to Tatian, 61. John the Baptist, 62. Judaism, 61. Justin Martyr, Tatian's relation to, 61. Kaye, Bishop, reference to, 70. Latin Church, sophistries of, 62. Life, human shortening of, 71. Logos, 67, 68. Magic, 65. Man, fall of, 67. Marriage, 62. Marsyas, 65. Matter, not eternal, 67. Mill, reference to, 61. Modern science anticipated, 67. Montanism, 62. Moses, his antiquity, 80. his time, 80. compared with heathen heroes, 81. superior antiquity of, 81. Mythology, 68. Orpheus, 65. Paganism, 61. Pherecydes, 66. Philosophers, their vices, 65. and absurdities, 66. ridicule of, 66. boastings and quarrels, 75. Philosophy, Grecian and Christian, compared, 77. Phoenicians, 80. Phrygians, reference to, 62. Pindar, quoted, 74. Plato, 65, 66. Psychic natures, 71. Pugilists, 75. Pythagoras, 66. Resurrection, 67. Rousseau quoted, 82. Socrates, 66. Solon, 80. Soul, immortal, 70. Southey, Robert, his remarks concerning John Wesley, 62. Spirit, the Holy, 71. Spirits, two kinds, 70. St. Jerome, 61, 62. St. Paul, 62. Tatian, Introductory Note, 61. equivocal position of, 61. influenced by Justin, 61. his falling away, 61. possible mental decline, 61. Tatian an Assyrian, 61, 62. some of his works very valuable, 61. some have perished, 61. his Diatessaron, 61. his encraty, 62. his Address to the Greeks, sole surviving work, 62. Epiphanius describes him as from Mesopotamia, 62. embraced Christianity at Rome, 63. Address to the Greeks, 65. his conversion, 77. visit to Rome, 79. disgusted with the multiplicity of statues, 79. concluding words of, 82. Fragments of, 82, 83. Terence, 66. (See Theophilus.) Tertullian, reference to, 62. Theodoret, reference to, 61. Virgin, hymn of, 79. Wiclif, reference to, 62. Women, Christian, 78. heathen, 78, 79. Zeno, 66. Zodiac, 69. __________________________________________________________________ THEOPHILUS. INDEX OF SUBJECTS. Abel, 105. Abraham, 107. Adam, 105. Antioch, seat of the early Christians, 87. described, Renan and Ferrar, 87. see of Theophilus, 88. bishops of, 88. Atheists, philosophers proved to be such, 113. others attribute crimes to the gods, 113. Authors, profane, 111. their ignorance, 111. their contradictions, 111. Autolycus, 89, and passim; second book addressed to, 94. third book addressed to, 111. misled by false accusations, 111. concluding advice to, 121. Babel, tower of, 106. Cain, 105. family of, 106. Chaldeans, 106. Chastity, 115. Chedorlaomer, 107. Christianity, antiquity of, 120. Christians, scorned by Autolycus, 89. Theophilus glories in the name of, 89. their name, 92. its meaning, 92. honour God and his law, 114. teach humanity, 114. also repentance and righteousness, 114. also chastity and love of enemies, 115. their innocent manner of life, 115. Chronology, biblical, Theophilus founder of, 87, 106, 118. his system, 118. from Adam to Saul, 119. Saul to Jeremiah, 119. Roman, to death of Aurelius, 119. leading epochs, 120. Creation, 97, 98. its glory, 99. its sympathy with man, 101. its restoration, 101. the fourth day, 100. the fifth day, 101. the sixth day, 101. Delitzsch, 102. his Psychology, 102. Deluge, errors of Greeks about, 116. contrasted with Scripture accuracy, 117. Epochs, the leading chronological, 120. Eusebius, his praise of the Fathers, 87. Eve, why formed from Adam's rib, 105. Eucharist, the, 112. Evil, not created by God, 101. Faith, 91. the leading principle, 91. Foot-baths, 92. Genesis, the truth of its testimony, 103. Gibbon, cited, 92. God, his nature, 89. his attributes, 90. perceived through his works, 90. and known by them, 90, 91. to be seen hereafter in immortality, 91. to be worshipped, 92. absurd opinions of philosophers and poets concerning, 95. his voice, 103. his walking, 103. his law and Christian doctrine, 113. Gods, of the heathen, 91. their immoralities, 91. absurdities of their worship, 92. their images, 94. despicable when made, 94. valuable when purchased, 94. what has become of them, 94. their genealogy, 96. divers doctrines concerning, 112. Hebrew historians contrasted with Greek, 119. Hesiod, 95, 97, 99. his origin of the world, 95. Holiness, enjoined by the prophets, 107. Holy Ghost, 97, 107. anointing of, 92. Homer, his opinion concerning the gods, 95. Human race, how dispersed, 107. Innocence, 115. Inspiration, 93. refinements about, 93. of prophets, 97. Kings, earthly, 92. to be honoured, not adored, 92. Knowledge, tree of, 104. Light, created, 100. Logos, 98. the internal, 103. and external, 103. Luther, referred to, 102. Man, his creation, 101, 102. his life, 102. or lives, 102. tripartite nature, 102. his fall, 102. his expulsion from Paradise, 104. his mortality, 105. and immortality, 105. and free-will, 105. history of, after the flood, 106. races of, dispersed, 107. Manetho, 117. his inaccuracy in history, 117. Melchisedek, 107. Moses, antiquity of, 117. Paradise, 102. its beauty, 103. man's expulsion from, 104. Philosophers, absurd opinions concerning God, 95. teach cannibalism, incest, and other crimes, 112. vague conjectures of, 116. historical errors of, 116. their mistakes about the deluge, 116. Poets, 109. confirm the Hebrew prophets, 109. Profane history, 107. its inconsistencies, 111. Prophecies, 108. Prophets, inspired by the Holy Ghost, 97, 107. enjoin holiness, 108. their precepts, 108. more ancient than Greek writers, 118. Providence, 97. Repentance, 114. Resurrection, 92. illustrated, 93. Righteousness, 114. Sabbath, 99. Scriptures, the prophetic, 93. converting power of, 93. Sea, the, 100, emblem of the world, 100. its harbors, emblems of the churches, 100. its perils, of heresies, 100. Seth, his race, 106. Serpent, the, 103. Sibyl, 94, 97, 106, 108. Temple, antiquity of, 117. Terence, 87. (See Tatian.) Theophilus, 87. follows Ignatius, 87. Barnabas, 87. prophets and teachers of Antioch, 87. oral discussions, 87. founder of Biblical chronology, 87, 106. his only remaining work, 87. sixth bishop of Antioch, 88. conjectural date of birth, 88. Theophilus to Autolycus, book i., 89. conversion of, 93. his account of, 93. writes second book to Autolycus, 94. occasion of this writing. 94. Tree of knowledge, 104. Trinity, the, 101. or Triad, 101. first use of the word, 101. Writings, Hebrew contrasted with Greek, 119. __________________________________________________________________ ATHENAGORAS. INDEX OF SUBJECTS. Angels, 141. the fallen, 142. Atheists, Christians not such, 130. charge retorted on heathen, 131. absurdity of this charge, 134. Athenagoras, his place among primitive apologists, 125. a trophy of St. Paul's preaching, 125. Paris edition of, 126. his writings harmonized with Justin Martyr and others, by Bishop Kaye, 126. notes of Gesner and Stephans, 126. no historical information concerning him, 127. rare mention of his name in history, 127. beauty and merit of his writings, 127. Introductory Notes, 125-127. Plea for the Christians, 129. On the Resurrection, 149. Body, functions of, 152. the resurrection of, 152. differs from the mortal, 152. Calvin, quoted, 157. Christian morality, 146. Christianity, at the period of Athenagoras, 125. its shackles falling, 125. bolder tone of, 125. its conflict with heresies, 125. Sibylline predictions of, 125, 132. entreats a fair hearing, 148. his treatise of the resurrection, 149. Christians, plea in their behalf addressed to Marcus Aurelius and Commodus, 129. injustice towards, 129. claim to legal protection, 130. false charges against, 130. superiority of their theology, 132. worship the Trinity, 133. their moral teaching, 134. why they do not offer sacrifices, 134. inconsistency of their accusers, 135. distinguish God from matter, 135. do not worship the universe, 136. calumnies against, confuted, 145. elevated morality of, 146. their conjugal chastity, 146. contrasted with their accusers, 147. condemn cruelty, 147. abolish gladiatorial shows, 147. abhor foeticide, 147. refuse worship to the emperors, 148. Creator, 150. who makes, can restore, 150. Death, 157. and sleep, 157. analogy of, 157. De Maistre, cited, 131. Demons, 143. tempt to idolatry, 143. artifices of, 143. Digestion and nutrition consistent with resurrection, 151. Divine Providence denied by the poets and philosophers, 142. Doctrine, Christian, 132. Germans, 126. their criticisms, 126. valuable editorial labours, 125. lack of sympathy with the primitive writers, 126. and of devout exegesis, 126. Giants, their progeny, 142. God, testimony of the poets to unity, 131. opinions of philosophers concerning, 131. distinguished from matter, 135. Heathen, their gods, 136. and idols, 136. recent invention of, 136. a poetic fiction, 137. absurd representations of gods, 138. impure ideas concerning the gods, 138. their shameful poetry, 139. pretended explanations of mythology, 140. their gods but men, 143. Human flesh, not the proper food of man, 153. Judgment, 156. necessary to soul and body, 158. Logos, 133, 146. Man, argument from his nature, 156. and from changes in his life, 158. and from his liability to judgment, 160. from his actions, 160. and from such good and evil, 161. and from laws of his nature, 161. and from the objects of his existence, 162. Marriage, chastity of Christians with respect to, 146. Philosophers, opinions of, 131. respecting the gods, 137. Thales and Plato, 149. deny a Providence, 142. Aristotle, 142. Plato and Pythagoras sustain the possibility of resurrection, 148. Plato, opinion of, 140. Poets, testimony of, 131. describe the gods as originally men, 144. reasons for this, 145. Polytheism, absurdities of, 132. Prophets, testimony of, 133. Pusey, quoted, 157. Resurrection, 149. not impossible 150. objections to, 151. canibalism no impediment, 153. nor man's impotency, 153. will of the Creator concerning, 154. argument continued, 155. not merely for judgment, 156. children to rise again, 156. argument from man's nature, 156. probability of, 158. from changes in man's life, 158. if none, man less favoured than brutes, 159. concluding argument, 162. its beauty and force, 162. Rewards and punishments, 158. St. Paul, his preaching on Mars Hill, 125. its apparent sterility, 125. Athenagoras its trophy, 125. Sibyl, prediction of Christianity, 125, 132. quotation from, 145. Sleep, 157. Soul and body, judgment of, 158. Telemachus, heroic history of, 147. Thales, opinion of, 140. Universe, not worshipped by Christians, 136. the Ptolemaic system of, 136. __________________________________________________________________ CLEMENT OF ALEXANDRIA. INDEX OF SUBJECTS. [INCLUDING THE INTRODUCTIONS AND NOTES.]. Abraham, elect, 445. meaning of his name, 446. Abstraction from material things, necessary to the knowledge of divine truth, 460. Advent of Christ, precursors of, 519. Agape, Christian, 238. abuse of the term by heretics, 403. Alexandria, centre of Christian culture, 165. catechetical school of, 342. Alms, how given and received, 578. Amusements, good and bad, 289. public (spectacles), forbidden, 290. Anacharsis, forbids heathen mysteries, 177. Angels, spiritual beings, 493. ministry of, 517-518, 575. inferior, given to Gentiles, 524. guardian, 533. Animals, clean and unclean, signification of, 556. Apostles, how chosen, 514, 532. marriage of, 541, 543. Aristobulus, quoted, 487. two of the name, 520. Art, wisdom given by God, 304. Arts, invented by Hebrews, 317. Astronomy, mystery of, 501. Baptism, of Christ, effect of, 215. Christian, names and effects, 215-216. illumination, 216. with faith and repentance, 217. for the remission of sins, 222, 361. seal, 349, 462. not to be repeated, 361. sin after, 438, 443. new birth in Christ, 439. first of Christian mysteries, 461. of the apostles, tradition of, 578. Barnabas, St., an apostle, 354-355. of the Seventy, 372, 567. quoted, 355, 362, 366, 372, 459. Basilides, heretic, errors of, 355, 358, 381, 423, 437, 440, 445. Bath, behaviour in, 279. right use of, 282. Bean, prohibited by Pythagoras, 385, 402. Beatitudes, true teaching of, 413, 441. Beauty, true and false, 271. "Because of the angels," interpreted, 578. Beetle, fable concerning, 449, 484. Birth and death, law of, 584. Blood, symbol of the Word, 221. Body, Christian, temple of God, 584. Bread, symbol of the Word, 221. Britain, legend of musical cave, 487. Bunsen, Baron, Hippolytus, 297, 443. Callimachus, quoted, 578. Candlestick, the golden, symbol of the Holy Spirit, 452, 477. Carpocratians, their heresies and practice, 383, 403. Cassiodorus, note on, 571. Causes, defined and classified, 565-567. Children, Christ's name for his disciples, 212-213. character and blessings, 214. applied to those under the Law, 217. nourished by the milk of the Word, 218. Christian life, a system of reasonable actions, 235. precepts of, in Scripture, 291-295. Christians, sons of God, 195. their unity, 197. Chronology of Holy Scripture, 325-334, 346. Church, Catholic, unity of, 555. Jewish and Christian, one, 369. earthly, image of heavenly, 421. Clement of Alexandria, a reformer, 165. pupil and successor of Pantænus, 166. life and works, 167. teacher of philosophic Christianity, 380. his knowledge of Hebrew questioned, 439, 443, 446, 484. Clement of Rome, St., an apostle, 428. quoted, 308, 418, 428, 495. Clothing, Christian use of, 263. not to be dyed, 265. of women, 266. of the feet, 267. becoming for Christians, 284. Commandments, the two great, 599. Concupiscence, forbidden by the law and by Christ, 394. (See Covetousness.) Confession of Christ, public, 421. promises to, 422. true martyrdom, 422. Continence, heretical opinions of, refuted, 381. of Christians more excellent than of philosophers, 391. in all things, not one only, 392. Contrition, the only true penitence, 416. Courage is not daring, 541. Covetousness. (See Concupiscence.) Creation, why not repeated, 584. Crowns, floral, not used by Christians, 255. Culture, Greek, useful to Christians, 307. a divine gift, 308. necessary for understanding Scripture, 310. Customs, heathen, to be forsaken, 197-199. debasing effects of, 200-201, 205-206. overcome by divine truth, 201-202. Death, Christian philosophy of, 411. errors of Valentinus, concerning, 425. Decalogue, interpreted, 511. why ten commandments, 511. omissions in interpretation of, 515, 522. Deception, permitted by the sophists, 538. modern casuistry on, 556. Definitions of terms, necessary, 556, 561. philosophical, nature, and classification, 562-563. Degrees, in heaven, corresponding to order in the church, 505. how attained, 505. of knowledge, true Gnostic only perfect in, 507. Democritus, on the idea of God, 465, 486. Demonstration, defined, 559. produces scientific belief, 559. first principles indemonstrable, 559. dilemma of suspense of judgment, 562. Dialectics, a means to true wisdom, 340. Disciplina arcani, true nature of, 343-344. Dispensations, the seven, 476-477. Doubt and assent, causes of, 564. Dove, emblem of the Holy Spirit, 578. Dress, heathen luxury in, forbidden to Christian women, 273. to men, 275. leads to licentiousness, 276. Drinking, Christian principles of, 242. abuses of, 244-245. Eating, luxury in, heathen, 237. Christian temperance in, 239-242. Egyptian rites, 488. Bishop Warburton on, 520. women in, 521. Elect, illustrated by Abraham, 445. known by Christ, 533. elect of elect, 601. Electa, lady to whom St. John's Second Epistle was written, 577. Elijah, example of frugality, 281. Emblems, Christian, in the Catacombs, 297. Empedocles, quoted, 384-385, 403, 446, 464, 466. Epiphanes, 382. opinion on community of women, 403. Esoteric doctrine, use of, 302, 313, 343. 345. Eucharist, 242. peculiar customs of, 300. received according to reason, 310. heretics celebrate with water, 322. typified by Melchizedek, 439. Euripides, quoted, 384-385, 403, 469. Evil, not sought for itself, 319. works for good, 330. Exhortation, The, of Clement, object of, 167. Eye, government of the, 291. Faith, possible without learning, 307, 345. not a natural quality, 349. only means to the knowledge of God, 349. taught by Scripture to Greek philosophy, 352. leads to repentance, hope, benevolence, 353, 357. faith, not opinion, foundation of knowledge, 359. twofold, relating to memory and hope, 360. voluntary, 360. necessary to justification, 444. foundation of knowledge, 445. heretical views of, 445. saving, manifested by works, 505. Fathers, apostolical, quoted, 348, 355, 357, 360, 362, 366, 422, 428, 460, 495-496, 510. Fear of God, necessary, 354. Figurative teaching of Scripture and philosophy, 450. Filthy speaking and acts, reproved, 250. Free-will, the original of sin, 319, 362-363. necessary to faith and repentance, 349. condition of judgment, 353. proofs of, 424, 426, 437, 502, 524. power of choosing salvation, 441. error of Basilides, 444. illustrated by Plato, 483. source of obedience, 519, 527-528. and of faith, 525, 527-528. choice of virtue, 525. Friendship, how threefold, 369. Frugality, a mark of Christian living, 280. examples of, 281. Geometry, mystery of, 499-501. Gnosis, true wisdom, revealed by God, 494. Gnostic, true (Christian), as defined by Clement, 342. his contempt for pain and poverty, 412. divine contemplation, 414. object of life, 418. trained by Christian knowledge, 433, 438. perfected by martyrdom, 433. seeks good for itself, 434-437. and knowledge, 495. philosophic testimony to, 436. how regards earthly things, 439. an imitator of God, 440. freed from passion and perturbation, 496. uses all knowledge, 498. conjectures things future, 501, 521. alone attains perfection, 502. represses sensual desire, 503. worshipper of God, 523. attains likeness to Christ, 526. knowledge, 527. content, self-control, 528. his faith and trust, 536. help to others, 536. prayer and alms, 537. 545. takes no oath, 537. teaches by example, 538. made perfect in knowledge, 539. final reward, 539. full character of, 540, 558. lover of God and man, 542. his self-restraint in lawful things, 543. fasting, 544. charity, 545. continual devotion, 546. long-suffering and forgiveness, 548. Gnostics, false, tendency of, 380. despisers of the body, 412. God, known by science only as manifested in Christ, 438. incomprehensible by human mind, 463. knowledge of, a divine gift, 464. this shown by philosophers, 464-465. how far revealed to the heathen, 474-475. eternal, 476. knowledge of, in Greek philosophy, 489. Gods of the heathen, their wickedness, 179-182. cruelty of their worship, 183. their temples, tombs, 184. Goodness, divine, not inconsistent with justice, 225-227. Grafting, illustrative of conversion, 507. Greek, language of Christianity, 166. type of early Christianity, 379. poetry quoted, 469-474. Gymnosophists of India, answers of, 488. Hades, Christ preached to Jews in, and apostles to Gentiles, 490. repentance in, 491. Hair, may be trimmed, but not dyed, 286. Hebrew names, meaning of, 439, 443, 446, 476. Hebrews, Epistle to, translated by St. Luke, 579. why not subscribed by St. Paul, 442, 579. Heraclitus, quoted, 384-385, 403, 446. Heresies, no argument against Christian belief, 550. tested by Scripture, 551. founded on opinion, 554. new inventions, 556. authors of, 556. Heretics, their pretexts for licentiousness, 385. claim all carnal things as lawful, 388. condemn marriage, 389, 394. character of, 555. first heretics post-apostolic, 555-556. St. John's course regarding, 577. Hermas, Shepherd of, quoted, 348, 357, 360, 422, 510. Herodotus, quoted, 384-385, 403. Homer, quoted, 384-385, 403, 469. Hope, Christian, witnessed to by philosophers, 447. Household life, habits of, 251. Hymns, to Christ, 295. to the Poedagogus, 296. evening, of Greek Christians, 298. Idols, to be rejected, 519. Images, heathen, shameful, 184-188. Incarnation of Christ, benefits of, 202-204, 601. Instruction, Christian, meaning of, 223. heathen, folly of, 223. given through the Law by the Word, 224, 234. power of Christ's, 225. effects in Christians, 235. Iota and tittle, meaning of, 578. Irreverence, reproof of, 585. Isaac, type of Christian joy, 214. James, St. the Great, 579. tradition of his martyrdom, 579. the Just, Bishop of Jerusalem, 579. Jarvis, Dr. S. F., Church of the Redeemed, 477. John, St., tradition of, 574. his Second Epistle interpreted, 577. origin of his Gospel, 580. St. John and the robber, story of, 603-604. John Baptist, St., voice of the Word, 174. Jubilee, year of, 438, 443. Jude, St., his relationship to our Lord, 573. Kaye, Bishop, analysis of St. Clement's Miscellanies, 342. Kiss of charity, abuse of, 291. Knowledge, true, defined, 349-350, 364. foundation in faith, 445. by the senses, 445. twofold, by apprehension and reason, 480. of God, in Greek philosophy, 489. degrees of, 507. love of, 508. true, in Christ only, 508. philosophy and heresies, aids to, 509. Laughter, abuse of, 249. Law, penalty of, beneficent, 339. natural and revealed, one, and divine, 341. divine, teacher of philosophy, 367. Lord's day, illustrated by Greek authors, 469. day of Christ's resurrection, 545. Love, Christian, how fulfils the law, 414. extent of, 426, 430. represses sensual passion, 430. of man, rewards of, 601-602. Luxury, household, forbidden to Christians, 247. in dress and person, 272-277. in servants, 278. hindrance to charity, 279. Maiden, the model, described by Zeno, 289. Man, pre-existent in the Divine Mind, 210. object of God's love, 210. spiritual excellence of, 410. Manliness, true Christian, 365. Marcion, heretic, 384-385, 403, 445. Mark, St., disciple of St. Peter, 561. origin of his Gospel, 579. Marriage, lawful use of, 259-263. nature, conditions, and duty of, 377. single commended, second permitted, 382, 403. heretical perversions of Scripture regarding, 395, 398. errors of Cassian refuted, 399. its purity taught in Holy Scripture, 400, 403. depravation of it a reproach to the Creator, 400, 403. two heretical views of marriage to be shunned, 401. true philosophy of, 402, 403-407. of apostles, 533. honourable in all, 533. Martha of Bethany, Christ's rebuke of, 594. Martyrdom, why to be desired, 411, 423. spiritual, 412. heathen, falsely so named, 412. not needless death, 412, 423. blessedness of, 416. philosophy testifies to, 418-419. sex and condition of martyrs, 420. errors of Basilides on, 423-424. testimony of Scripture, 427. of St. Clement of Rome, 428. Menander, witness to Scripture, 446. Milk, symbol of spiritual nourishment, 218-222. Ministry, how chosen, 504. orders of, 505. commissioned by Christ,. Miracles of Christ, mystery of, 501. Mixed cup in the Eucharist, 242. Mosaic Law, a preparation for Christ, 339. fourfold character of, 340. Moses, history of, 335. lawgiver and general, 336-338. tradition of his burial, 511. assumption of, 573. slaying the Egyptian, 585. Music, sanctified to God, 248. instrumental, not Christian, 249. mystery of, 499. Mustard seed, parable of, interpreted, 578. Mysteries, Christian, why celebrated by night, 435. Eleusinian, vileness of, 175-177. Mythology, heathen, absurd and impious, 175-177, 520. its origin, 179-180, 530. Names, conceptions and subjects (philosophical) classified, 564. Neighbour, who is our, 599. New creation in Christ, meaning of, 594. Nicetas, commentary on Job, quoted, 577. Nicolas, deacon, name and teaching abused by Nicolaitans, 385. Numbers, mystery of, 499, 521. symbols of, in the Decalogue, 512-514. Occupations of Christians, 282. Offences to be avoided, 426. Ointments, abuse of, 253. Ornaments, unsuited to Christians, 267-270. Poedagogus, The, of Clement, object and contents of, 167. Pantænus, teacher at Alexandria, 165-167, 343. Parables of our Lord, mystery of, 501-502. interpreted,--of the Labourers, 415. Mustard Seed, 578. Pearl, 578. Good Samaritan, 599. Prodigal Son, sermon on, 581-589. Passover (last) of our Lord, date of, 565. Paul, St., late witness of Old-Testament truth, 434, 442. Pearl, parable of, interpreted, 578. Perfection, distinct from completeness, 459, 478. possible to human nature, 502. attained by the true Gnostic alone, 502. Peripatetic philosophy, 191. Persecution, how understood, 598. Peter, St., tradition of his wife's martyrdom, 541. Philo Judæus, his interpretation of Scripture history, 306. Philolaus, quoted, 382, 403. Philosophers, heathen, opinions of, respecting God, 190. taught truth by the Scriptures, 191-192. opinions on the chief good, 374. Christian, self-restraint of, 370. Philosophy, use of, in Christian teaching, 303. Greek, a preparation for Christ, 305, 321-323, 347-348. what is true philosophy, 308, 311. sects of, contain half-truths, 313. successive schools of, 313. Greek, foreign sources of, 314-317. posterior to the Mosaic Law, 324-333, 341. true philosophy seeks God, 358-359, 369. taught by divine law in piety, charity, justice, purity, 367. taught highest good by Scripture, 375 and other things by the same, 465, 478. object of true philosophy, 493. character and origin, 493. gift of God to Jew and Greek, 495, 517, 521. cannot give perfect knowledge of God, 515. but a preparation for such knowledge, 516. Greek, a recreation to the Gnostic, 517. necessary to knowledge, 518. its objective truth, 556. Pictures, heathen, their licentiousness, 189. Pindar, quoted, 382, 403. Plagiarism, of Greek poets from each other, 481-483. of philosophers and historians, 484-486. of Greeks from Hebrew Scriptures, 486-488. of philosophers, from Egypt and India, 488. Plato, on language of animals, 333. an imitator of Moses, 338. falsely quoted by heretics, on community of women, and depravation of the natural creation, 382, 403. on hope, 404. on future rewards, 416, 436, 442. city of, in heaven, 441, 443. witness to Scripture, 446, 470, 479. on spiritual knowledge, 448. a divine gift, 464. idea of God, 465. philosophic teaching from Scripture, 466, 469. illustrating the Trinity, 468. the Lord's day, 469. the Messiah, 470, 479. free-will, 475. Poets, heathen, testimony to the truth, 193. Prayer, subject of, 533. gestures, 534. canonical hours, 534. false Gnostic, ideas of, 534. silent, 535. why towards the East, 535. of the wicked, 535. of the true. Gnostic, 535. Prayer of St. Clement to the Poedagogus, 295. Predestination, ground of, 497, 524. Priesthood of Christians, 572. Prophets, the, teachers of the truth, 194-195. teach by parables and enigmas, 510, 522. Providence, special, to be believed, 312. Punishment, a mark of God's love, 226. a means of salvation, 228-230. leads to repentance, 232-233. divine, object of, 437, 442. Purity, law of, 259, 317, 348, 433. Pythagoreans, falsely quoted against marriage, 385, 403. sayings of Theano, 417, 431, 441-442. on the idea of God, 465. Regeneration of Christians by the Word, 357. Religion in common life, 290. Repentance, first and second, 361. voluntary, 361. what is true, 602. Riches, true Christian, 279, 596, 600. not to be thrown away, 594. when profitless, 595. want of, not salvation, 597. how forsaken for Christ, 598. Righteousness, true, 504. impresses a likeness to God, 504. in what sense attained through philosophy, 305, 323, 345-346. Rings, for the ears, forbidden, 285. for the hands, how allowed, 285. signet, designs, 285. Ruler, the young, character of, 594. Sabbath, Jewish, right keeping of, 302. Sacrifices, heathen, cruelty of, 183. needless, 532. sacrifices of prayer and praise, 532. of the Law, 532. Salome, apocryphal sayings of Christ to, 392. Salvation before Christ, 428. one to Jew and Gentile, 490. Samaritan, good, signifies Christ, 599. Scripture, holy, chronology of, 325-334. threefold interpretation of, 341. why veiled in parables, 509. test of doctrinal truth, 550. Segaar, Charles, annotator of St. Clement, 605. Self-restraint of Christian philosophers, 370. Septuagint, date and origin of, 334. Servants, how kept by heathen, 278. Servants, how treated by Christians, 288. Sex, no distinction of, in instruction, 211. Christian relations of, 419. Sibyl, the, testimony to the truth, 192, 194, 346. quoted, 384-385, 403. Similitudes in instruction, use of, 281. Sin, voluntary and involuntary, 361. power to repent of, 361. not to be predicated of the divine nature, 363. Sleep, Christian use of, 257. Socrates, on future rewards, 436, 442. Sodomites, sin and punishment of, 282. Son of God, Saviour and Lord of all, 524. order of His government, 525. not author of evil, 526. Sophists, foolishness of, 304, 309. Sophocles, witness to Scripture, 446. Speech, subordinate to action, 310. Spirits in prison, preached to, 490. Stationary days, fasts of, 544. Stromata, The, of Clement, object and character of, 168. meaning of term, 408. Symbols, Pythagorean, in philosophic proverbs, 450. Egyptian, 454. of philosophical language, 455. of the Mosaic Law, 456. reasons for, 457. apostolic opinion of, 459. Jewish, do not sanction image worship, 453, 477. Tabernacle and its furniture, symbolic meaning of, 452. Tatian on marriage, errors of, 396, 403-407. Teachers of St. Clement, 301-302. Teaching, right motives in, 300. Temperance, in living, 251. in conversation, 252. Temple furniture, symbolism of, 585. Temples, in what sense holy, 530. heathen, tombs, 184. Theano the Pythagorean, sayings of, 417, 431, 441-442. Theognis, quoted, 382, 403. Timothy, Epistle to, rejected by certain heretics, 359. Tithes and firstfruits, maintenance of priests under the Law, 363. Tradition of doctrine from the apostles, 301, 343. unwritten, 494. Trinity, doctrine of, illustrated by Plato, 468. Truth, divine, contrasted with heathen fable, 171. its power over men, 172. spiritual nature of, 464. attained through faith, as the gift of God, 519. given to all, 522. object of true philosophy, 556. Unbelief, sin and danger of, 195-197. Unity of Jew and Greek in Christ, 504. "Unknown God," Athenian inscription to, 464, 478. Valentinus, heretic, errors of, 355, 359, 425, 445. Vestments of the high priest, symbolism of, 453. Wife, character of a good, 432. Wine, how used by Christians, 243. how abused to drunkenness, 244. Christ's example in, 246. Wisdom, object of true philosophy, 492. manifold, 518. Witnesses, three earthly, interpreted, 576. Women, right adorning of, 287. chaste habits in, 288. behaviour at church, 290. examples of perfection in, 431. Word, the, pre-existent, incarnate, teacher, 173. restorer and guide of man, 209. healer of the soul, 210. symbolized by milk, 219, by bread and by blood, 221. eternal and uncreate, 573. Worship, true nature of, 532. Xanthus, quoted, 383, 403. Xenocrates, on the idea of God, 465, 486. Zeno, description of a model maiden, 289. Zephaniah (apocryphal), vision of heaven, 462. __________________________________________________________________ Indexes __________________________________________________________________ Index of Scripture References Genesis [145]1:1 [146]1:1 [147]1:1 [148]1:1 [149]1:1-3 [150]1:26 [151]1:26 [152]1:26 [153]1:26 [154]1:27-28 [155]1:28 [156]1:28 [157]1:28 [158]1:28 [159]1:29 [160]1:31 [161]2:4 [162]2:4-5 [163]2:7 [164]2:8 [165]2:8 [166]2:18 [167]2:23 [168]2:24 [169]3:1 [170]3:5 [171]3:20 [172]3:21 [173]3:24 [174]4:1 [175]4:1-2 [176]4:25 [177]6:1-2 [178]6:1-4 [179]6:3 [180]9:2-3 [181]9:23 [182]14:14 [183]14:23 [184]15:6 [185]16:6 [186]17:1-2 [187]17:3 [188]17:4 [189]18:6 [190]18:6 [191]18:8 [192]18:12 [193]18:22-23 [194]18:25 [195]18:27 [196]20:12 [197]20:12 [198]21:10 [199]22:3-4 [200]23:4 [201]23:6 [202]24:16 [203]26:8 [204]28:15 [205]29:9 [206]30:37 [207]32:24 [208]32:30 [209]33:11 [210]33:11 [211]46:3 [212]46:27 [213]49:6 [214]49:11 [215]49:11 Exodus [216]2:10 [217]3:8 [218]3:14 [219]3:14 [220]3:16 [221]3:18-19 [222]10:28 [223]15:1 [224]16:36 [225]17 [226]19:15 [227]19:20 [228]20 [229]20:2 [230]20:2-3 [231]20:2-3 [232]20:3 [233]20:4 [234]20:5-6 [235]20:7 [236]20:12 [237]20:13 [238]20:13-16 [239]20:14 [240]20:14 [241]20:17 [242]20:17 [243]20:17 [244]20:17 [245]20:17 [246]20:20 [247]21:24 [248]21:33 [249]21:36 [250]22:1 [251]22:21 [252]23:1 [253]23:2 [254]23:4 [255]23:6 [256]25:23 [257]25:24 [258]28:3 [259]28:3 [260]28:3 [261]28:12 [262]28:29 [263]29:45 [264]31:2-5 [265]31:6 [266]32:6 [267]32:9-10 [268]32:32 [269]32:33-34 [270]32:33-34 [271]33:1 [272]33:10-11 [273]33:11 [274]33:11 [275]33:18 [276]33:18 [277]33:20 [278]34:2 [279]34:29 Leviticus [280]2:1 [281]11:13-14 [282]15:18 [283]15:29 [284]16:23-24 [285]17:7 [286]18:1-5 [287]18:20 [288]18:22 [289]19:9 [290]19:10 [291]19:18 [292]19:23 [293]19:29 [294]19:33-34 [295]20:10 [296]20:24 [297]21:9 [298]25:2-7 [299]26 [300]26:12 [301]26:24 [302]26:30 [303]26:30 Numbers [304]6:9 [305]6:12 [306]11:26-27 [307]15:30 [308]17:7 [309]17:8 [310]20 [311]23:22 [312]24:3-4 [313]24:6-7 [314]24:15 [315]24:16 [316]25:1-9 [317]25:8 Deuteronomy [318]4:9 [319]4:12 [320]4:19 [321]4:19 [322]5 [323]6:2 [324]6:4 [325]6:4 [326]6:5 [327]6:5 [328]6:13 [329]8:2-3 [330]8:3 [331]8:3 [332]8:5 [333]8:18 [334]10:12 [335]10:16-17 [336]10:19 [337]13:4 [338]13:4 [339]14 [340]14:7 [341]14:12 [342]14:21 [343]18:15 [344]18:15 [345]18:19 [346]20:5-7 [347]20:10 [348]21:10-13 [349]21:11-13 [350]22:3 [351]22:5 [352]22:10 [353]22:12 [354]22:22 [355]22:22 [356]23:1 [357]23:7 [358]23:17 [359]24:10-11 [360]24:19 [361]24:20-21 [362]25:4 [363]25:13 [364]25:15 [365]26:17-18 [366]27:15 [367]29:17 [368]30:6 [369]30:15 [370]30:15 [371]30:15 [372]30:15-16 [373]30:19 [374]30:19 [375]30:20 [376]31:20 [377]32:5-6 [378]32:8-9 [379]32:10-12 [380]32:13-14 [381]32:20 [382]32:21 [383]32:23-25 [384]32:39 [385]32:39 [386]32:41-42 [387]33:5 Joshua [388]5:13-15 Judges [389]3:8 [390]4:6 [391]10:1 [392]12:8 [393]12:11 1 Samuel [394]1:13 [395]1:13 [396]3:3-4 [397]3:11 [398]3:14 [399]8:13 [400]11:18 [401]16:7 [402]16:12 2 Samuel [403]6:17-19 [404]6:20 1 Kings [405]6:7 [406]7:13 [407]7:40 [408]8:27 [409]13:1-2 [410]15:12 [411]19 [412]19:4 [413]19:6 2 Kings [414]1:8 [415]6:17-19 [416]22:8 [417]23:22 2 Chronicles [418]11:15 Nehemiah [419]9:17 Job [420]1:1 [421]1:1 [422]1:21 [423]1:21 [424]5:7 [425]5:13 [426]5:25 [427]9:9 [428]11:2 [429]14:3 [430]14:4 [431]14:4-5 [432]16:4-5 [433]19:25 [434]28 [435]28:22 [436]42:2-3 [437]42:6 [438]42:8 Psalms [439]1:1 [440]1:1 [441]1:1 [442]1:1-2 [443]1:1-3 [444]1:2 [445]1:3 [446]1:4 [447]1:4 [448]1:4 [449]1:4-5 [450]1:5-6 [451]1:6 [452]2:4 [453]2:8 [454]2:9 [455]2:9 [456]2:9 [457]2:10 [458]2:12 [459]2:12 [460]3:5 [461]3:13 [462]3:14 [463]4:2 [464]4:2 [465]4:4 [466]4:5 [467]4:6-7 [468]5:3-4 [469]5:6 [470]5:7-8 [471]6:8 [472]7:9 [473]8:2 [474]8:3 [475]8:4 [476]8:5 [477]8:5 [478]8:8 [479]9:9 [480]9:11 [481]9:15 [482]9:17 [483]10:2 [484]10:3 [485]10:3 [486]11:6 [487]11:7 [488]11:9 [489]11:10 [490]12:3-5 [491]12:5 [492]12:6 [493]12:6 [494]12:7 [495]12:9 [496]12:9 [497]12:9 [498]13:1 [499]14:1 [500]14:3 [501]15 [502]16:9-11 [503]16:11 [504]17:3-4 [505]18:6 [506]18:9 [507]18:11-12 [508]18:18 [509]18:18 [510]18:19 [511]18:19-20 [512]18:20 [513]18:24 [514]18:25-26 [515]18:26 [516]18:43-45 [517]19:1 [518]19:2 [519]19:2-3 [520]19:4 [521]19:9 [522]19:10 [523]19:10 [524]19:62 [525]19:66 [526]19:66 [527]19:96 [528]19:125 [529]19:130 [530]19:164 [531]22:22 [532]22:26 [533]23:4 [534]24:1 [535]24:1 [536]24:2 [537]24:3-6 [538]25:4-5 [539]25:5 [540]26:2 [541]26:5 [542]28:1 [543]29:3 [544]32 [545]32:1 [546]32:1-2 [547]32:10 [548]33 [549]33:1-3 [550]33:2 [551]33:2 [552]33:2 [553]33:6 [554]33:6 [555]34:8 [556]34:8 [557]34:9 [558]34:11 [559]34:11 [560]34:12 [561]34:13-14 [562]34:15-16 [563]34:15-17 [564]35:7 [565]36:1 [566]36:5 [567]37:25 [568]37:35-37 [569]39:7-10 [570]39:12 [571]41:2 [572]41:5 [573]44:5 [574]45 [575]45:1 [576]45:2 [577]45:4 [578]45:7-8 [579]45:9 [580]45:14 [581]47:20 [582]48:8 [583]48:10-11 [584]48:12 [585]48:13 [586]48:21 [587]48:21 [588]49:1-2 [589]49:3 [590]49:6 [591]49:12 [592]49:16-17 [593]49:20 [594]50:3 [595]50:5 [596]50:5 [597]50:7 [598]50:13 [599]50:14-15 [600]50:21 [601]50:21 [602]51:1-4 [603]51:6 [604]51:6 [605]51:7-12 [606]51:8 [607]51:17 [608]51:17 [609]51:17 [610]51:19 [611]58:4-5 [612]58:4-5 [613]62:4 [614]62:8 [615]62:12 [616]65:4 [617]68:8 [618]69:4 [619]70:4 [620]72:9 [621]73:1 [622]73:1 [623]78:1-2 [624]78:2 [625]78:8 [626]78:10 [627]78:32-35 [628]78:38 [629]82:1 [630]82:6 [631]82:6 [632]82:6 [633]82:6 [634]84:1 [635]86:2-3 [636]89:14 [637]89:21 [638]90:9-10 [639]94:11 [640]95:7 [641]95:8-9 [642]95:9-11 [643]96:1 [644]96:5 Proverbs [645]1:1-4 [646]1:2-6 [647]1:5-6 [648]1:6 [649]1:7 [650]1:7 [651]1:7 [652]1:7 [653]1:10-12 [654]1:14 [655]1:15-17 [656]1:17-18 [657]1:18-19 [658]1:24-25 [659]1:33 [660]1:33 [661]1:33 [662]2 [663]2:1-2 [664]2:3-5 [665]2:4-5 [666]2:6 [667]2:21-22 [668]3:1 [669]3:3 [670]3:3 [671]3:5 [672]3:5 [673]3:5-7 [674]3:7 [675]3:8 [676]3:11 [677]3:11-12 [678]3:11-12 [679]3:12 [680]3:13 [681]3:13 [682]3:13-15 [683]3:16 [684]3:18 [685]3:19 [686]3:23 [687]3:23 [688]3:27 [689]4:8-9 [690]4:10-11 [691]4:18 [692]4:21 [693]4:25 [694]4:25 [695]4:25 [696]5:2-3 [697]5:3-5 [698]5:5 [699]5:5-6 [700]5:8 [701]5:9 [702]5:11 [703]5:15 [704]5:16 [705]5:20 [706]5:20 [707]5:22 [708]6:1-2 [709]6:6 [710]6:6 [711]6:8 [712]6:8 [713]6:9 [714]6:11 [715]6:23 [716]6:23 [717]6:27-29 [718]7:2 [719]8:4 [720]8:6 [721]8:9 [722]8:9-11 [723]8:10-11 [724]8:17 [725]8:19 [726]8:22 [727]8:22 [728]8:27 [729]8:30 [730]8:34 [731]9:3 [732]9:10 [733]9:11 [734]9:12 [735]9:13-18 [736]9:17 [737]10:4 [738]10:4 [739]10:4 [740]10:4-5 [741]10:7 [742]10:8 [743]10:10 [744]10:10 [745]10:10 [746]10:12 [747]10:14 [748]10:14 [749]10:17 [750]10:19 [751]10:19 [752]10:20 [753]10:21 [754]10:24 [755]10:31 [756]10:31 [757]11:1 [758]11:5 [759]11:13 [760]11:14 [761]11:21 [762]11:22 [763]11:23 [764]11:24 [765]11:24 [766]12:4 [767]13:5 [768]13:6 [769]13:8 [770]13:8 [771]13:9 [772]13:11 [773]13:11 [774]13:12 [775]13:24 [776]14:3 [777]14:6 [778]14:8 [779]14:16 [780]14:26 [781]14:27 [782]15:8 [783]15:14 [784]15:17 [785]16 [786]16:21 [787]17:6 [788]19:11 [789]19:17 [790]19:17 [791]19:17 [792]19:23 [793]19:29 [794]20:1 [795]20:27 [796]20:28 [797]21:1 [798]21:10 [799]21:11 [800]21:26 [801]22:3-4 [802]22:20-21 [803]23:3 [804]23:13 [805]23:14 [806]23:20 [807]23:21 [808]23:29-30 [809]24:21-22 [810]24:28 [811]26:5 [812]27:10 [813]27:14 [814]27:23 [815]27:25-26 [816]28:4-5 [817]28:5 [818]28:14 [819]28:14 [820]29:3 [821]30:2 [822]30:3 [823]31:19-20 [824]31:22 [825]31:26-28 [826]31:30 Ecclesiastes [827]1:16-18 [828]7:13 [829]7:14 [830]12:12 [831]12:13 Isaiah [832]1:2 [833]1:2-3 [834]1:3 [835]1:3 [836]1:3 [837]1:4 [838]1:4 [839]1:11 [840]1:11 [841]1:11-14 [842]1:16 [843]1:16-17 [844]1:16-18 [845]1:18 [846]1:19 [847]1:19 [848]1:19-20 [849]1:20 [850]1:22 [851]1:23 [852]2:3 [853]3:16-17 [854]3:19 [855]4:4 [856]4:4 [857]5:1 [858]5:5 [859]5:20-21 [860]5:21 [861]7:9 [862]7:9 [863]7:9 [864]7:15 [865]8:1 [866]8:18 [867]9:6 [868]10:10-11 [869]10:14 [870]10:14 [871]11:1 [872]11:1-2 [873]11:3 [874]11:4 [875]11:7 [876]11:10 [877]13:2 [878]13:10 [879]20:2 [880]22:13-14 [881]28:16 [882]29:13 [883]29:13 [884]29:13 [885]29:13 [886]29:13 [887]29:14 [888]29:15 [889]29:15 [890]30:1 [891]30:9 [892]30:30 [893]31:6 [894]32:8 [895]32:20 [896]36:7-8 [897]36:10 [898]40:3 [899]40:6-8 [900]40:6-8 [901]40:10 [902]40:11 [903]40:12 [904]40:13 [905]40:15 [906]40:15 [907]40:15 [908]40:18 [909]40:18 [910]40:18-19 [911]40:22 [912]40:25 [913]40:25 [914]40:26 [915]40:28 [916]41:4 [917]42:5 [918]42:10 [919]43:2 [920]43:10-11 [921]43:20 [922]43:26 [923]44:4 [924]44:6 [925]45:2 [926]45:3 [927]45:3 [928]45:3 [929]45:12 [930]45:19-20 [931]45:21 [932]45:21-23 [933]50:1 [934]50:4 [935]50:5 [936]50:9 [937]52:15 [938]53:1 [939]53:2-3 [940]53:3 [941]53:6 [942]54:1 [943]54:1 [944]54:17 [945]54:17 [946]55:1 [947]55:1 [948]55:6 [949]55:6-7 [950]55:9 [951]56:2-3 [952]56:3 [953]56:3-5 [954]56:7 [955]57:6-7 [956]57:21 [957]58:5 [958]58:5-8 [959]58:6 [960]58:6 [961]58:7-9 [962]58:9 [963]58:9 [964]59:7-8 [965]59:8 [966]61:1-2 [967]62:11 [968]63:1 [969]64:1-2 [970]64:1-2 [971]64:4 [972]65:15-16 [973]65:22 [974]65:23 [975]65:24 [976]66:1 [977]66:1 [978]66:1 [979]66:1 [980]66:1 [981]66:2 [982]66:5 [983]66:12-13 Jeremiah [984]1:5 [985]1:7 [986]1:16 [987]1:20 [988]2:12-13 [989]2:24 [990]2:27 [991]3:3-4 [992]3:8 [993]3:9 [994]3:19 [995]4:30 [996]5:8 [997]5:8 [998]5:8 [999]5:8 [1000]5:8 [1001]5:8-9 [1002]5:11-12 [1003]6 [1004]6:9 [1005]6:9 [1006]6:10 [1007]6:16 [1008]6:16 [1009]6:16 [1010]7:22-23 [1011]8:2 [1012]8:6 [1013]8:22 [1014]9:23 [1015]9:23-24 [1016]9:26 [1017]10:2 [1018]10:12 [1019]10:12 [1020]10:12-13 [1021]12:1 [1022]12:9 [1023]13:1 [1024]13:20 [1025]13:24-27 [1026]20:14 [1027]20:18 [1028]22:29-30 [1029]23:23 [1030]23:23-24 [1031]23:23-24 [1032]26:20 [1033]31:31-32 [1034]31:33-34 [1035]33:5 [1036]49:19 [1037]51:17-18 Lamentations [1038]1:1-2 [1039]1:8 Ezekiel [1040]1:1 [1041]1:28 [1042]2:6-7 [1043]2:9 [1044]16:11 [1045]17:5-6 [1046]18:4-9 [1047]18:4-9 [1048]18:21 [1049]18:23 [1050]18:23 [1051]18:23 [1052]18:23 [1053]18:32 [1054]18:32 [1055]32:7 [1056]33:11 [1057]33:11 [1058]33:11 [1059]34:3 [1060]34:4-6 [1061]34:14-16 [1062]34:14-16 [1063]39:29 [1064]44:2 [1065]44:9-10 [1066]44:27 Daniel [1067]1:1 [1068]2:27-28 [1069]4:10 [1070]4:23 [1071]5:7 [1072]5:29 [1073]6:22 [1074]7:9 [1075]7:9 [1076]8:13 [1077]8:13 [1078]8:13-14 [1079]9:24-27 [1080]10:9 [1081]10:21 [1082]12:11-12 [1083]12:12 Hosea [1084]2:8 [1085]2:13 [1086]4:14 [1087]5:2 [1088]6:6 [1089]6:6 [1090]10:12 [1091]12:6 [1092]14:9 [1093]14:9 Joel [1094]2:10 [1095]2:16 [1096]2:28 [1097]2:31 Amos [1098]2:6 [1099]4:11 [1100]4:13 [1101]4:13 [1102]5:13 [1103]6:4 [1104]6:6 Jonah [1105]1:6 [1106]1:9 [1107]1:14 Micah [1108]1:2 [1109]6:6-8 [1110]6:7 Nahum [1111]3:4 Habakkuk [1112]2:4 [1113]2:18 [1114]2:18-19 [1115]3:4 Zephaniah [1116]1:18 Haggai [1117]1:6 [1118]1:6 Zechariah [1119]3:2 [1120]3:9 [1121]7:9-10 [1122]8 [1123]9:9 [1124]11:15-17 Malachi [1125]1 [1126]1:10-11 [1127]1:14 [1128]2:17 [1129]3:1 [1130]3:3 [1131]3:15 [1132]4:1 Matthew [1133]1:17 [1134]3:7 [1135]3:7 [1136]3:9 [1137]3:11 [1138]3:12 [1139]4:4 [1140]4:4 [1141]4:17 [1142]5 [1143]5 [1144]5:3 [1145]5:3 [1146]5:4 [1147]5:5 [1148]5:6 [1149]5:7 [1150]5:8 [1151]5:8 [1152]5:8 [1153]5:8 [1154]5:8 [1155]5:8 [1156]5:9 [1157]5:9 [1158]5:9 [1159]5:10 [1160]5:10 [1161]5:13 [1162]5:13 [1163]5:13-14 [1164]5:15 [1165]5:16 [1166]5:16 [1167]5:17 [1168]5:18 [1169]5:19 [1170]5:20 [1171]5:20 [1172]5:20 [1173]5:22 [1174]5:23-24 [1175]5:24 [1176]5:25 [1177]5:25 [1178]5:27-28 [1179]5:28 [1180]5:28 [1181]5:28 [1182]5:28 [1183]5:28 [1184]5:28 [1185]5:28 [1186]5:28 [1187]5:28 [1188]5:28 [1189]5:28 [1190]5:28 [1191]5:28 [1192]5:28 [1193]5:29 [1194]5:32 [1195]5:32 [1196]5:32 [1197]5:36 [1198]5:39 [1199]5:40 [1200]5:42 [1201]5:42 [1202]5:44 [1203]5:44 [1204]5:44 [1205]5:44-45 [1206]5:44-45 [1207]5:45 [1208]5:45 [1209]5:45 [1210]5:45 [1211]5:46 [1212]5:46 [1213]5:48 [1214]5:48 [1215]6:2 [1216]6:3 [1217]6:6 [1218]6:9 [1219]6:9 [1220]6:10 [1221]6:12 [1222]6:14 [1223]6:16-17 [1224]6:19 [1225]6:19 [1226]6:19 [1227]6:19 [1228]6:20-21 [1229]6:21 [1230]6:24 [1231]6:24 [1232]6:24 [1233]6:25 [1234]6:30 [1235]6:31 [1236]6:32 [1237]6:32-33 [1238]6:33 [1239]6:33 [1240]6:34 [1241]6:34 [1242]7:1-2 [1243]7:6 [1244]7:7 [1245]7:7 [1246]7:7 [1247]7:7 [1248]7:7 [1249]7:7 [1250]7:7-8 [1251]7:13 [1252]7:14 [1253]7:18 [1254]7:21 [1255]7:21 [1256]7:21 [1257]8 [1258]8:20 [1259]8:22 [1260]8:22 [1261]8:26 [1262]9:2 [1263]9:13 [1264]9:13 [1265]9:22 [1266]9:22 [1267]9:29 [1268]9:29 [1269]9:37-38 [1270]10:5 [1271]10:16 [1272]10:16 [1273]10:22 [1274]10:22-39 [1275]10:23 [1276]10:24-25 [1277]10:27 [1278]10:27 [1279]10:28 [1280]10:30 [1281]10:32 [1282]10:33 [1283]10:39 [1284]10:39 [1285]10:40 [1286]10:40-42 [1287]10:41 [1288]10:41-42 [1289]11:3-6 [1290]11:4 [1291]11:11 [1292]11:12 [1293]11:12 [1294]11:13 [1295]11:15 [1296]11:15 [1297]11:16-17 [1298]11:18-19 [1299]11:19 [1300]11:27 [1301]11:27 [1302]11:27 [1303]11:27 [1304]11:27 [1305]11:27 [1306]11:28 [1307]11:28 [1308]11:28 [1309]11:28-30 [1310]11:28-30 [1311]11:29-30 [1312]12:31 [1313]12:34-35 [1314]12:37 [1315]12:37 [1316]12:45 [1317]13:5 [1318]13:8 [1319]13:11 [1320]13:11 [1321]13:13 [1322]13:16-17 [1323]13:21 [1324]13:28 [1325]13:29 [1326]13:31 [1327]13:31 [1328]13:32 [1329]13:33 [1330]13:34 [1331]13:44 [1332]13:44 [1333]13:46 [1334]13:47-48 [1335]15:8 [1336]15:8 [1337]15:11 [1338]15:11 [1339]15:11 [1340]15:14 [1341]15:18 [1342]15:19 [1343]16:13 [1344]16:17 [1345]16:26 [1346]17:5 [1347]17:17 [1348]17:20 [1349]17:20 [1350]17:27 [1351]18:3 [1352]18:3 [1353]18:3 [1354]18:3 [1355]18:3 [1356]18:3 [1357]18:4 [1358]18:6 [1359]18:10 [1360]18:10 [1361]18:11-12 [1362]18:20 [1363]18:20 [1364]18:20 [1365]18:32 [1366]18:33 [1367]19:3 [1368]19:6 [1369]19:6 [1370]19:6 [1371]19:9 [1372]19:10-11 [1373]19:11-12 [1374]19:11-12 [1375]19:11-12 [1376]19:12 [1377]19:12 [1378]19:12 [1379]19:12 [1380]19:12 [1381]19:14 [1382]19:16 [1383]19:17 [1384]19:17 [1385]19:17 [1386]19:20 [1387]19:21 [1388]19:21 [1389]19:21 [1390]19:23 [1391]19:23-24 [1392]19:24 [1393]19:24 [1394]19:29 [1395]20:14 [1396]20:16 [1397]20:21 [1398]20:21 [1399]20:21-23 [1400]20:22 [1401]20:23 [1402]20:28 [1403]20:28 [1404]21:9 [1405]21:12-13 [1406]21:16 [1407]21:22 [1408]21:31 [1409]22:12 [1410]22:13 [1411]22:21 [1412]22:21 [1413]22:30 [1414]22:30 [1415]22:36-38 [1416]22:37 [1417]22:37 [1418]22:39 [1419]22:39 [1420]22:39 [1421]22:40 [1422]23:4 [1423]23:6 [1424]23:8-10 [1425]23:9 [1426]23:9 [1427]23:9 [1428]23:25-26 [1429]23:27 [1430]23:35 [1431]23:37 [1432]23:37 [1433]23:37 [1434]23:37-39 [1435]24:19 [1436]24:37 [1437]24:42 [1438]24:46-51 [1439]25:10 [1440]25:15 [1441]25:30 [1442]25:32 [1443]25:33 [1444]25:34 [1445]25:34-36 [1446]25:35 [1447]25:35-36 [1448]25:40 [1449]25:40 [1450]25:40 [1451]25:41 [1452]25:46 [1453]26:7 [1454]26:17 [1455]26:23 [1456]26:24 [1457]26:24 [1458]26:29 [1459]26:41 [1460]26:64 [1461]27:29 [1462]27:52 Mark [1463]1:6 [1464]1:7 [1465]1:7 [1466]1:40 [1467]2:11 [1468]4:11 [1469]4:21 [1470]5:34 [1471]5:34 [1472]7:6 [1473]8:36 [1474]9:36 [1475]10:2 [1476]10:9 [1477]10:9 [1478]10:17 [1479]10:17-31 [1480]10:23 [1481]10:23 [1482]10:25 [1483]10:29-30 [1484]10:31 [1485]10:45 [1486]10:48 [1487]11:23 [1488]12:17 [1489]12:23 [1490]12:39 [1491]12:39 [1492]13:17 [1493]13:36 [1494]14:62 [1495]16:25 Luke [1496]2:24 [1497]3:1-2 [1498]3:7 [1499]3:7 [1500]3:8 [1501]3:16 [1502]3:16 [1503]3:16 [1504]3:17 [1505]3:22 [1506]3:23 [1507]5:29 [1508]6 [1509]6:1 [1510]6:22 [1511]6:27-28 [1512]6:27-29 [1513]6:29 [1514]6:30 [1515]6:30 [1516]6:31 [1517]6:32 [1518]6:34 [1519]6:35-36 [1520]6:36 [1521]6:37-38 [1522]6:40 [1523]6:43 [1524]6:46 [1525]6:46 [1526]6:46 [1527]6:46 [1528]7:19 [1529]7:22 [1530]7:23 [1531]7:25 [1532]7:28 [1533]7:47 [1534]8:10 [1535]8:14 [1536]8:17 [1537]9:25 [1538]9:55 [1539]9:58 [1540]9:60 [1541]9:62 [1542]10:2 [1543]10:4 [1544]10:16 [1545]10:19 [1546]10:21 [1547]10:21 [1548]10:22 [1549]10:22 [1550]10:22 [1551]10:22 [1552]10:22 [1553]10:27 [1554]10:27 [1555]10:29 [1556]10:36-37 [1557]10:41-42 [1558]11:4 [1559]11:9 [1560]11:13 [1561]11:26 [1562]11:40 [1563]11:41 [1564]11:43 [1565]11:43 [1566]11:46 [1567]12:3 [1568]12:5 [1569]12:8 [1570]12:11-12 [1571]12:16-20 [1572]12:19-20 [1573]12:20 [1574]12:22-23 [1575]12:22-23 [1576]12:24 [1577]12:24 [1578]12:27 [1579]12:28 [1580]12:30-31 [1581]12:32 [1582]12:33 [1583]12:33 [1584]12:35-37 [1585]12:42 [1586]12:47-48 [1587]12:48 [1588]12:58 [1589]13 [1590]13:19 [1591]13:32 [1592]13:34 [1593]14:8 [1594]14:10 [1595]14:11 [1596]14:11 [1597]14:12-13 [1598]14:15 [1599]14:16 [1600]14:26 [1601]14:26 [1602]14:26 [1603]14:26-27 [1604]15 [1605]15 [1606]15:7 [1607]15:10 [1608]15:10 [1609]15:11 [1610]16:9 [1611]16:9 [1612]16:13 [1613]16:13 [1614]16:16 [1615]16:17 [1616]16:22 [1617]17:3-4 [1618]17:5 [1619]17:6 [1620]17:28 [1621]18:8 [1622]18:18 [1623]18:18 [1624]18:24 [1625]18:27 [1626]19:8-10 [1627]19:15 [1628]19:20 [1629]19:22 [1630]19:26 [1631]19:45-46 [1632]20:25 [1633]20:34 [1634]20:34 [1635]20:35 [1636]20:35 [1637]20:35 [1638]20:36 [1639]20:46 [1640]21:23 [1641]22:24 [1642]22:31-32 [1643]22:43 [1644]24:25 [1645]24:31 [1646]24:41-44 John [1647]1 [1648]1:1 [1649]1:1 [1650]1:1 [1651]1:3 [1652]1:3 [1653]1:3 [1654]1:3 [1655]1:3 [1656]1:3 [1657]1:3 [1658]1:3 [1659]1:3 [1660]1:3 [1661]1:3 [1662]1:3-4 [1663]1:3-4 [1664]1:4 [1665]1:4 [1666]1:5 [1667]1:5 [1668]1:5 [1669]1:9 [1670]1:12 [1671]1:13 [1672]1:14 [1673]1:14 [1674]1:16 [1675]1:17 [1676]1:17 [1677]1:18 [1678]1:23 [1679]1:27 [1680]1:29 [1681]1:29 [1682]1:36 [1683]1:47 [1684]2:13-17 [1685]2:19-21 [1686]3:3 [1687]3:6 [1688]3:15-16 [1689]3:18 [1690]3:18 [1691]3:19 [1692]3:29 [1693]3:30 [1694]3:33 [1695]3:36 [1696]3:36 [1697]4:1 [1698]4:6 [1699]4:13-14 [1700]4:23 [1701]4:24 [1702]4:32-34 [1703]5:17 [1704]5:19 [1705]5:24 [1706]5:25 [1707]6:27 [1708]6:27 [1709]6:27 [1710]6:32-33 [1711]6:34 [1712]6:40 [1713]6:51 [1714]6:53-54 [1715]6:55 [1716]6:63 [1717]7:16 [1718]7:17 [1719]7:17 [1720]7:18 [1721]7:18 [1722]8:12 [1723]8:24 [1724]8:32-36 [1725]8:35-36 [1726]8:44 [1727]8:57 [1728]10:1-3 [1729]10:8 [1730]10:9 [1731]10:11 [1732]10:11 [1733]10:11 [1734]10:16 [1735]10:16 [1736]10:27 [1737]11:43 [1738]12:23-26 [1739]12:25 [1740]12:40 [1741]13:5 [1742]13:33 [1743]13:33 [1744]13:33 [1745]14:6 [1746]14:6 [1747]14:26 [1748]15:1-2 [1749]15:11-12 [1750]16:7 [1751]16:27 [1752]16:33 [1753]17:17 [1754]17:21-23 [1755]17:23 [1756]17:24-26 [1757]17:25 [1758]20:19 [1759]20:29 [1760]21:4-5 Acts [1761]1:7 [1762]2:26-28 [1763]2:41 [1764]3:1 [1765]3:14 [1766]3:17 [1767]3:19 [1768]3:21 [1769]4:12 [1770]5:1 [1771]6:1 [1772]6:2 [1773]6:5 [1774]7:22 [1775]7:24 [1776]8:17 [1777]8:30 [1778]10:10-15 [1779]10:34-35 [1780]11:26 [1781]12:13 [1782]13:1 [1783]14:12 [1784]14:23 [1785]15:23 [1786]15:24 [1787]15:28 [1788]15:29 [1789]16:16-19 [1790]16:25 [1791]17 [1792]17:18 [1793]17:18 [1794]17:21 [1795]17:22-23 [1796]17:22-28 [1797]17:24-25 [1798]17:30 [1799]20:29-31 [1800]26:17-18 Romans [1801]1:11 [1802]1:11-12 [1803]1:17 [1804]1:17 [1805]1:20 [1806]1:21 [1807]1:22 [1808]1:23 [1809]1:25 [1810]1:26-27 [1811]1:28 [1812]2:5 [1813]2:6 [1814]2:7 [1815]2:8-9 [1816]2:14 [1817]2:14-15 [1818]2:14-15 [1819]2:17-20 [1820]2:21 [1821]2:24 [1822]2:25 [1823]2:26 [1824]2:29 [1825]3:5-6 [1826]3:8 [1827]3:16-17 [1828]3:18 [1829]3:20 [1830]3:20 [1831]3:21-22 [1832]3:29 [1833]3:29-30 [1834]4 [1835]4:3 [1836]4:3 [1837]4:5 [1838]4:7-8 [1839]4:7-8 [1840]4:9 [1841]4:22 [1842]5:3-5 [1843]5:4-5 [1844]5:12-14 [1845]5:13 [1846]6:2 [1847]6:5 [1848]6:6 [1849]6:6 [1850]6:6-7 [1851]6:13 [1852]6:14 [1853]6:14 [1854]6:15 [1855]6:16 [1856]6:20-23 [1857]6:22 [1858]7:3 [1859]7:4 [1860]7:4 [1861]7:4 [1862]7:6 [1863]7:7 [1864]7:12 [1865]7:12 [1866]7:12 [1867]7:12 [1868]7:14 [1869]7:17 [1870]7:18 [1871]7:20 [1872]7:23 [1873]7:24 [1874]7:24 [1875]7:24-25 [1876]8:2 [1877]8:2-4 [1878]8:5-7 [1879]8:7-8 [1880]8:8 [1881]8:9 [1882]8:9 [1883]8:9 [1884]8:10 [1885]8:10 [1886]8:10-11 [1887]8:12 [1888]8:13 [1889]8:13 [1890]8:14 [1891]8:15 [1892]8:15 [1893]8:17 [1894]8:17 [1895]8:18 [1896]8:22 [1897]8:22-24 [1898]8:26 [1899]8:28 [1900]8:28-29 [1901]8:29 [1902]8:30 [1903]8:35 [1904]8:36-37 [1905]8:38 [1906]8:38-39 [1907]9:14 [1908]9:15 [1909]10:2-3 [1910]10:4 [1911]10:4 [1912]10:8 [1913]10:9 [1914]10:10 [1915]10:10 [1916]10:10-11 [1917]10:10-11 [1918]10:14 [1919]10:15 [1920]10:17 [1921]10:17 [1922]10:18 [1923]10:19 [1924]10:20-21 [1925]11:11 [1926]11:16 [1927]11:22 [1928]11:33 [1929]11:33 [1930]11:36 [1931]12:1 [1932]12:2 [1933]12:8 [1934]12:8 [1935]12:8-13 [1936]12:9 [1937]12:9 [1938]12:9-10 [1939]12:11 [1940]12:14 [1941]12:17 [1942]12:18 [1943]12:21 [1944]13:3-4 [1945]13:7-8 [1946]13:8 [1947]13:8-10 [1948]13:9 [1949]13:10 [1950]13:10 [1951]13:11 [1952]13:12-13 [1953]13:12-14 [1954]13:13 [1955]13:14 [1956]14:2 [1957]14:3 [1958]14:3 [1959]14:6 [1960]14:16-17 [1961]14:17 [1962]14:17 [1963]14:19 [1964]14:20 [1965]14:21 [1966]14:21 [1967]15:4 [1968]15:13-14 [1969]15:29 [1970]16:14 [1971]16:16 [1972]16:19 [1973]16:26-27 [1974]600 1 Corinthians [1975]1:9 [1976]1:9 [1977]1:19 [1978]1:19 [1979]1:19-20 [1980]1:20 [1981]1:21-24 [1982]1:22 [1983]1:24 [1984]1:24 [1985]1:24 [1986]1:26-27 [1987]1:31 [1988]2:5 [1989]2:5 [1990]2:6-7 [1991]2:6-7 [1992]2:6-8 [1993]2:9 [1994]2:9 [1995]2:9 [1996]2:9 [1997]2:9 [1998]2:9 [1999]2:9 [2000]2:9-10 [2001]2:10 [2002]2:10 [2003]2:11-12 [2004]2:13 [2005]2:13 [2006]2:14 [2007]2:14 [2008]2:14 [2009]2:14-15 [2010]2:15 [2011]3:1 [2012]3:1-3 [2013]3:1-3 [2014]3:2 [2015]3:2 [2016]3:2 [2017]3:3 [2018]3:8-9 [2019]3:9-15 [2020]3:10-13 [2021]3:11 [2022]3:12 [2023]3:13-15 [2024]3:16 [2025]3:16-17 [2026]3:19-20 [2027]3:19-20 [2028]4:9 [2029]4:11 [2030]4:12 [2031]4:13 [2032]4:15 [2033]4:15 [2034]4:19 [2035]4:19-20 [2036]4:21 [2037]5:5 [2038]5:5 [2039]5:7 [2040]5:7 [2041]5:7 [2042]5:7-8 [2043]5:8 [2044]5:11 [2045]5:11 [2046]6:1 [2047]6:1-2 [2048]6:7-8 [2049]6:9 [2050]6:9-10 [2051]6:9-11 [2052]6:11 [2053]6:12 [2054]6:13 [2055]6:13 [2056]6:13 [2057]6:13 [2058]6:13 [2059]6:13 [2060]6:13 [2061]6:15 [2062]6:16 [2063]6:18 [2064]7:1-2 [2065]7:2 [2066]7:3 [2067]7:3 [2068]7:3-5 [2069]7:5 [2070]7:5 [2071]7:5 [2072]7:5 [2073]7:5 [2074]7:5 [2075]7:5 [2076]7:5 [2077]7:5 [2078]7:7 [2079]7:7 [2080]7:8 [2081]7:9 [2082]7:9 [2083]7:10-11 [2084]7:10-12 [2085]7:14 [2086]7:14 [2087]7:14 [2088]7:24 [2089]7:25-28 [2090]7:27 [2091]7:28 [2092]7:29 [2093]7:29-30 [2094]7:30-35 [2095]7:32 [2096]7:32-34 [2097]7:33 [2098]7:35 [2099]7:35 [2100]7:35 [2101]7:38 [2102]7:38 [2103]7:39 [2104]7:39 [2105]7:39-40 [2106]7:40 [2107]8:1 [2108]8:1 [2109]8:1-3 [2110]8:4 [2111]8:6 [2112]8:7 [2113]8:7 [2114]8:7 [2115]8:7-8 [2116]8:8 [2117]8:8 [2118]8:9 [2119]8:11 [2120]8:11 [2121]8:12 [2122]8:13 [2123]9:5 [2124]9:14 [2125]9:19 [2126]9:19 [2127]9:19-25 [2128]9:20-21 [2129]9:22 [2130]9:24-27 [2131]9:25 [2132]9:27 [2133]9:27 [2134]10:1 [2135]10:3 [2136]10:4 [2137]10:7 [2138]10:8 [2139]10:13 [2140]10:16 [2141]10:20 [2142]10:23 [2143]10:23 [2144]10:23 [2145]10:23 [2146]10:24 [2147]10:25 [2148]10:25 [2149]10:26 [2150]10:26 [2151]10:26 [2152]10:26 [2153]10:26 [2154]10:27 [2155]10:28 [2156]10:28 [2157]10:28-31 [2158]10:29 [2159]10:30 [2160]10:31 [2161]10:31 [2162]11:1 [2163]11:2 [2164]11:3 [2165]11:3 [2166]11:3 [2167]11:3 [2168]11:5 [2169]11:7 [2170]11:8 [2171]11:10 [2172]11:10 [2173]11:11 [2174]11:14-15 [2175]11:19 [2176]11:20 [2177]11:21 [2178]11:21-22 [2179]11:22 [2180]11:27-28 [2181]11:31-32 [2182]11:32 [2183]11:33-34 [2184]12:7-11 [2185]12:11 [2186]12:12 [2187]12:13 [2188]13:1 [2189]13:2 [2190]13:2 [2191]13:3 [2192]13:3 [2193]13:3 [2194]13:4 [2195]13:4-8 [2196]13:5 [2197]13:7 [2198]13:7 [2199]13:7 [2200]13:7-8 [2201]13:11 [2202]13:11 [2203]13:12 [2204]13:12 [2205]13:13 [2206]14 [2207]14 [2208]14:6 [2209]14:9-11 [2210]14:13 [2211]14:20 [2212]14:32 [2213]14:37 [2214]15:6 [2215]15:8 [2216]15:18 [2217]15:32-33 [2218]15:34 [2219]15:38 [2220]15:41 [2221]15:41 [2222]15:41 [2223]15:44 [2224]15:44 [2225]15:44 [2226]15:50 [2227]15:50 [2228]15:54 [2229]15:55 [2230]16:2 [2231]16:13 2 Corinthians [2232]1:9-10 [2233]1:12 [2234]1:22 [2235]2:14-16 [2236]3:14 [2237]3:14 [2238]4:7 [2239]4:8-9 [2240]4:18 [2241]4:18 [2242]5:1-3 [2243]5:1-4 [2244]5:7 [2245]5:7 [2246]5:7 [2247]5:9 [2248]5:10 [2249]5:16 [2250]5:16 [2251]5:16-17 [2252]6:3-7 [2253]6:4 [2254]6:5 [2255]6:7 [2256]6:10 [2257]6:10 [2258]6:11 [2259]6:11 [2260]6:11 [2261]6:14-15 [2262]6:14-16 [2263]6:16-18 [2264]6:17 [2265]6:17-18 [2266]7:1 [2267]7:1 [2268]7:1 [2269]7:1-11 [2270]7:10 [2271]8:12 [2272]8:12-14 [2273]8:20-21 [2274]9:7 [2275]9:13 [2276]9:15 [2277]10:3 [2278]10:3-5 [2279]10:5 [2280]10:5 [2281]10:12 [2282]10:13-15 [2283]10:15-16 [2284]10:17 [2285]11:2 [2286]11:2 [2287]11:3 [2288]11:3 [2289]11:3 [2290]11:6 [2291]11:14 [2292]11:23 [2293]11:31 [2294]12:1-11 [2295]12:1-11 [2296]13:5 Galatians [2297]1:6-9 [2298]1:8-9 [2299]2:9 [2300]2:17 [2301]2:19-20 [2302]3:3 [2303]3:12 [2304]3:19 [2305]3:23 [2306]3:23-25 [2307]3:24 [2308]3:24 [2309]3:24 [2310]3:24 [2311]3:24 [2312]3:24 [2313]3:24 [2314]3:26-28 [2315]3:28 [2316]4:1-3 [2317]4:1-5 [2318]4:7 [2319]4:9 [2320]4:16 [2321]4:19 [2322]4:30 [2323]5:1 [2324]5:5-6 [2325]5:10 [2326]5:13 [2327]5:16-17 [2328]5:17 [2329]5:17 [2330]5:17 [2331]5:19 [2332]5:20 [2333]5:21 [2334]5:24 [2335]5:24-25 [2336]5:25 [2337]5:25-26 [2338]5:26 [2339]6:2 [2340]6:7 [2341]6:8 [2342]6:8 [2343]6:8-9 [2344]6:10 [2345]6:14 [2346]6:14 Ephesians [2347]1 [2348]1:4-5 [2349]1:13 [2350]2:2 [2351]2:3 [2352]2:3-5 [2353]2:5 [2354]2:5 [2355]2:11 [2356]2:12 [2357]2:12 [2358]2:13 [2359]2:14-16 [2360]2:20 [2361]2:20-21 [2362]3:3-4 [2363]3:3-5 [2364]3:5 [2365]3:9-10 [2366]3:10 [2367]3:10-11 [2368]3:14-15 [2369]4 [2370]4:11-12 [2371]4:11-13 [2372]4:13 [2373]4:13 [2374]4:13 [2375]4:13 [2376]4:13-15 [2377]4:14 [2378]4:17-19 [2379]4:20-24 [2380]4:20-24 [2381]4:22-24 [2382]4:24 [2383]4:24 [2384]4:24-25 [2385]4:25 [2386]4:25-29 [2387]4:26 [2388]4:26-27 [2389]4:27 [2390]4:27 [2391]4:29 [2392]4:29 [2393]4:30 [2394]4:30 [2395]5:1 [2396]5:1-4 [2397]5:3 [2398]5:3-4 [2399]5:4 [2400]5:5 [2401]5:5-11 [2402]5:8 [2403]5:14 [2404]5:14 [2405]5:19 [2406]5:21-29 [2407]5:23 [2408]5:26 [2409]5:27 [2410]6:11 [2411]6:12 [2412]6:12 [2413]6:12 [2414]6:12 [2415]6:13-14 [2416]6:14-17 [2417]6:15 [2418]6:15 [2419]6:17 Philippians [2420]1:7 [2421]1:9-10 [2422]1:13-14 [2423]1:20-24 [2424]1:29-30 [2425]2:2 [2426]2:6-7 [2427]2:7 [2428]2:7 [2429]2:10 [2430]2:10-11 [2431]2:20-21 [2432]3:12-14 [2433]3:15 [2434]3:19 [2435]3:20 [2436]3:20 [2437]3:20 [2438]4:3 [2439]4:5 [2440]4:8-9 [2441]4:11-13 [2442]4:18 Colossians [2443]1:9-11 [2444]1:15-16 [2445]1:25-27 [2446]1:27 [2447]1:28 [2448]2:2-3 [2449]2:2-3 [2450]2:4 [2451]2:4 [2452]2:4 [2453]2:6-7 [2454]2:8 [2455]2:8 [2456]2:8 [2457]2:8 [2458]2:8 [2459]2:8 [2460]2:11 [2461]2:18 [2462]2:18 [2463]2:23 [2464]3:2 [2465]3:4 [2466]3:5 [2467]3:5-6 [2468]3:8-9 [2469]3:10 [2470]3:12 [2471]3:12-15 [2472]3:14 [2473]3:15 [2474]3:16 [2475]3:16 [2476]3:18-25 [2477]4:2 [2478]4:2 [2479]4:3-4 [2480]4:5 [2481]4:6 [2482]4:9 1 Thessalonians [2483]2:4 [2484]2:5-7 [2485]2:6-7 [2486]2:17 [2487]4:3-8 [2488]4:9 [2489]4:17 [2490]5:5-8 [2491]5:6-8 [2492]5:13 [2493]5:13 [2494]5:13-15 [2495]5:20 [2496]5:21 2 Thessalonians [2497]2:3 [2498]3:1-2 [2499]3:6 [2500]3:14 [2501]3:14 1 Timothy [2502]1:5 [2503]1:7 [2504]1:8 [2505]1:9 [2506]1:9 [2507]1:18-19 [2508]1:20 [2509]2:1-2 [2510]2:2 [2511]2:6 [2512]2:9 [2513]2:9-10 [2514]3:2 [2515]3:2 [2516]3:4 [2517]3:15 [2518]3:16 [2519]4:1 [2520]4:1-3 [2521]4:3 [2522]4:3-4 [2523]4:4 [2524]4:5 [2525]4:6-8 [2526]4:8 [2527]4:8 [2528]4:10 [2529]4:10 [2530]4:12 [2531]5:6 [2532]5:8 [2533]5:9 [2534]5:10 [2535]5:14-15 [2536]5:18 [2537]5:21 [2538]5:21 [2539]5:23 [2540]6:2 [2541]6:3-5 [2542]6:6 [2543]6:10 [2544]6:13 [2545]6:16 [2546]6:16 [2547]6:16 [2548]6:20 [2549]6:20 [2550]6:20-21 2 Timothy [2551]1:7-8 [2552]1:13-14 [2553]2:1-2 [2554]2:2 [2555]2:2 [2556]2:14 [2557]2:14 [2558]2:16 [2559]2:17 [2560]2:23 [2561]2:23 [2562]3:2 [2563]3:15 [2564]3:15 [2565]3:16-17 Titus [2566]1:5 [2567]1:6 [2568]1:10 [2569]1:12 [2570]1:12 [2571]1:12-13 [2572]1:15 [2573]1:16 [2574]2:3-5 [2575]2:11-13 [2576]2:14 [2577]3:3-5 Philemon [2578]1:9 Hebrews [2579]1:1 [2580]1:1 [2581]1:1 [2582]1:1 [2583]1:1 [2584]1:1 [2585]1:1 [2586]1:3 [2587]1:3 [2588]1:3 [2589]1:14 [2590]2:11 [2591]2:14-16 [2592]3:12 [2593]4:8-9 [2594]4:12 [2595]5:12 [2596]5:12-14 [2597]5:13 [2598]5:14 [2599]5:14 [2600]5:14 [2601]5:14 [2602]6:2 [2603]6:4-6 [2604]6:6-8 [2605]6:11-20 [2606]7:1-3 [2607]7:2 [2608]8:8-10 [2609]8:10-12 [2610]9:1 [2611]9:14 [2612]9:24 [2613]10:25 [2614]10:26-27 [2615]10:26-27 [2616]10:32-39 [2617]10:39 [2618]11:1-2 [2619]11:3 [2620]11:3-4 [2621]11:6 [2622]11:25 [2623]11:25 [2624]11:26-27 [2625]11:32 [2626]11:36-37 [2627]11:36-40 [2628]12:5-6 [2629]12:21 [2630]12:28 [2631]13:4 [2632]13:5 [2633]13:14 [2634]13:14-16 [2635]13:17 James [2636]1:2 [2637]1:5 [2638]1:5 [2639]1:5 [2640]1:6-8 [2641]1:9-11 [2642]1:27 [2643]2:7 [2644]2:7 [2645]2:8 [2646]2:8 [2647]2:19 [2648]2:23 [2649]2:26 [2650]3:5-10 [2651]3:11 [2652]3:16 [2653]4:3 [2654]4:6 [2655]4:6 [2656]4:7 [2657]4:11 [2658]4:12 [2659]5:1-4 [2660]5:9 [2661]5:12 [2662]5:19-20 [2663]5:20 1 Peter [2664]1:6-9 [2665]1:10 [2666]1:10-12 [2667]1:12 [2668]1:12 [2669]1:14-16 [2670]1:17-19 [2671]1:19 [2672]1:20 [2673]1:20 [2674]1:21-22 [2675]1:22 [2676]1:23 [2677]1:25 [2678]2:1-3 [2679]2:4-8 [2680]2:5 [2681]2:5 [2682]2:9 [2683]2:11-12 [2684]2:12 [2685]2:15 [2686]2:16 [2687]2:17 [2688]2:17 [2689]2:18 [2690]2:23 [2691]2:24 [2692]3:1-4 [2693]3:8 [2694]3:12 [2695]3:13 [2696]3:15 [2697]3:18 [2698]3:19 [2699]3:19-20 [2700]3:20 [2701]3:20 [2702]3:21 [2703]3:22 [2704]4:3 [2705]4:3 [2706]4:5 [2707]4:6 [2708]4:8 [2709]4:8 [2710]4:8 [2711]4:8 [2712]4:8 [2713]4:9 [2714]4:12-14 [2715]4:13 [2716]4:17 [2717]5:5 [2718]5:5 [2719]5:7 [2720]5:10 2 Peter [2721]3:10 [2722]5:13 1 John [2723]1:1 [2724]1:2 [2725]1:5 [2726]1:6-7 [2727]1:7 [2728]1:10 [2729]2:1 [2730]2:2 [2731]2:2-6 [2732]2:3 [2733]2:4 [2734]2:5 [2735]2:7 [2736]2:8 [2737]2:9 [2738]2:10 [2739]2:12-14 [2740]2:15 [2741]2:16 [2742]2:17 [2743]2:18-19 [2744]2:19 [2745]2:20 [2746]2:20-27 [2747]2:22 [2748]2:23 [2749]2:27 [2750]2:29 [2751]3:1 [2752]3:2 [2753]3:8 [2754]3:9 [2755]3:9 [2756]3:10 [2757]3:14-15 [2758]3:14-15 [2759]3:15 [2760]3:16 [2761]3:18-19 [2762]3:19-21 [2763]3:20 [2764]3:21 [2765]3:24 [2766]4:8 [2767]4:16 [2768]4:16 [2769]4:16 [2770]4:16 [2771]4:18 [2772]4:18 [2773]4:18 [2774]4:18 [2775]5:3 [2776]5:3 [2777]5:6 [2778]5:8 [2779]5:11-12 [2780]5:14 [2781]5:16-17 [2782]5:19 [2783]5:20 2 John [2784]1:10 [2785]1:11 Jude [2786]1:1 [2787]1:3 [2788]1:4 [2789]1:5 [2790]1:5 [2791]1:6 [2792]1:6 [2793]1:7 [2794]1:8 [2795]1:8 [2796]1:8-17 [2797]1:9 [2798]1:10 [2799]1:11 [2800]1:12 [2801]1:12 [2802]1:13 [2803]1:14 [2804]1:19 [2805]1:20 [2806]1:22 [2807]1:22 [2808]1:23 [2809]1:23 [2810]1:23 [2811]1:23 [2812]1:24 Revelation [2813]1:4 [2814]1:8 [2815]3:1 [2816]3:1-5 [2817]3:4-5 [2818]4:4 [2819]5:6 [2820]6:9 [2821]6:11 [2822]7:4 [2823]7:7 [2824]7:14 [2825]8:3 [2826]9:3 [2827]9:10 [2828]10:4 [2829]11:1 [2830]11:7 [2831]12:7 [2832]13:18 [2833]14:4 [2834]17:3 [2835]19:8 [2836]19:10 [2837]20:15 [2838]21:6 [2839]21:11 [2840]21:14 [2841]21:16 [2842]22:12 Tobit [2843]3:8 [2844]3:17 [2845]4:15 [2846]12:8 Judith [2847]8:27 Wisdom of Solomon [2848]2:12 [2849]2:16 [2850]2:22 [2851]2:25 [2852]3:1 [2853]3:2-4 [2854]3:5-7 [2855]3:8 [2856]3:9 [2857]3:14 [2858]4:17 [2859]5:3-5 [2860]6:7 [2861]6:10 [2862]6:12-15 [2863]6:17-18 [2864]6:17-20 [2865]7:10 [2866]7:16 [2867]7:17 [2868]7:17-18 [2869]7:20 [2870]7:21 [2871]7:22 [2872]7:24 [2873]11:24 [2874]14:2-3 [2875]16:26 Baruch [2876]3:9 [2877]3:13 [2878]3:16-19 [2879]4:4 2 Maccabees [2880]1:10 2 Esdras [2881]2:43 [2882]2:43 Sirach [2883]1:1 [2884]1:18 [2885]1:21-22 [2886]1:27 [2887]3:29 [2888]6:33 [2889]7:23-24 [2890]9:7 [2891]9:8 [2892]9:8 [2893]9:9 [2894]9:9 [2895]9:15 [2896]9:16 [2897]9:18 [2898]11:4 [2899]11:29 [2900]14:1 [2901]15:10 [2902]16:12 [2903]16:12 [2904]16:12 [2905]18:13-14 [2906]18:30 [2907]18:32 [2908]19:2-3 [2909]19:5 [2910]19:22 [2911]19:29-30 [2912]20:5 [2913]20:8 [2914]20:15 [2915]21:6 [2916]21:20 [2917]21:21 [2918]22:6-8 [2919]23:4-6 [2920]23:18-19 [2921]25:6 [2922]26:8 [2923]26:9 [2924]27:12 [2925]30:8 [2926]31:16-18 [2927]31:19 [2928]31:20 [2929]31:25 [2930]31:26 [2931]31:27 [2932]31:29 [2933]31:31 [2934]32:3-4 [2935]32:8 [2936]32:11 [2937]32:21 [2938]33:6 [2939]33:15 [2940]34:14-15 [2941]38:1-2 [2942]38:8 [2943]39:13-14 [2944]39:26-27 [2945]43:11 __________________________________________________________________ Index of Scripture Commentary Job [2946]1:21 [2947]34:7 Matthew [2948]5:42 [2949]8 [2950]13:31 [2951]13:46 [2952]19:24 Luke [2953]3:22 [2954]13 [2955]15 [2956]16:17 Acts [2957]7:24 Romans [2958]8:38 [2959]10:3 1 Corinthians [2960]11:10 2 Corinthians [2961]5:16 [2962]5:16 [2963]6:11 [2964]6:11 Galatians [2965]5:24 1 Timothy [2966]2:2 [2967]2:6 [2968]3:16 [2969]5:8 [2970]5:10 [2971]5:21 [2972]6:13 Hebrews [2973]1:1 1 Peter [2974]1:3 [2975]1:10 [2976]1:12 [2977]1:19 [2978]1:20 [2979]1:23 [2980]1:25 [2981]2:5 [2982]2:9 [2983]2:9 [2984]3:10 [2985]3:12 [2986]3:15 [2987]3:18 [2988]3:20 [2989]4:5 [2990]4:6 [2991]4:13 [2992]4:17 [2993]5:10 [2994]5:13 1 John [2995]2 [2996]3 [2997]4:18 [2998]5 __________________________________________________________________ Index of Greek Words and Phrases * eros: [2999]1 * Ison de nuktessin aiei;: [3000]1 * hupertaten: [3001]1 * iphronimoi: [3002]1 * a: [3003]1 * a kuon: [3004]1 * aer: [3005]1 [3006]2 * arrhabon: [3007]1 * agatha soteras: [3008]1 * agathas Horas: [3009]1 * agathoi ontes: [3010]1 * agathoi heis: [3011]1 * agreuo: [3012]1 * adiaphoros zen: [3013]1 * adikia: [3014]1 [3015]2 * adikoumenou: [3016]1 * aei kai lian: [3017]1 * akataplexin: [3018]1 * akousion: [3019]1 * akousmatikoi: [3020]1 * akrodrua: [3021]1 * akribeia: [3022]1 [3023]2 * aletheias: [3024]1 * alla to en aute: [3025]1 * alla: [3026]1 * amartetikas: [3027]1 * amixias: [3028]1 * anapausin: [3029]1 * anapausis: [3030]1 * aner: [3031]1 * anieros: [3032]1 * anoetoi: [3033]1 * ane: [3034]1 * anadedegmeno: [3035]1 * anamixias: [3036]1 * anastomon: [3037]1 * anthosmias: [3038]1 * anthropois: [3039]1 [3040]2 * anthropou: [3041]1 * anthropous: [3042]1 * anthroto: [3043]1 * anthropognapheia: [3044]1 * anierou: [3045]1 * anierous: [3046]1 * anieroo: [3047]1 * anomias: [3048]1 * antidosis: [3049]1 * antidoron: [3050]1 * antikleis: [3051]1 * antimetastasis: [3052]1 * antipatheia: [3053]1 * antitassesthai: [3054]1 * antitassetai: [3055]1 * apodeixis: [3056]1 * apodexis: [3057]1 * apolausin: [3058]1 * apolepsis: [3059]1 * apathes: [3060]1 * apatheias: [3061]1 * apatheis: [3062]1 * apatheia: [3063]1 * apeithsis: [3064]1 * aplanes chora: [3065]1 * apodedrakenai: [3066]1 * apokalupsis: [3067]1 * apoklerosis: [3068]1 * apoleresis: [3069]1 [3070]2 * aponenememee: [3071]1 * aponenememeno: [3072]1 * ariste: [3073]1 * ararotos: [3074]1 * areton: [3075]1 * aridelou: [3076]1 * aridelos: [3077]1 * arithmon: [3078]1 * archaian: [3079]1 * asostous: [3080]1 * asotous: [3081]1 * asphalestera para doxan kai kakopragian: [3082]1 * asotia: [3083]1 * atechnos: [3084]1 * atechnos: [3085]1 * atimias: [3086]1 * autochthon: [3087]1 * aphros: [3088]1 * hagia: [3089]1 * hathambien: [3090]1 * halamenos: [3091]1 * hamartema: [3092]1 * hamartias: [3093]1 * harke: [3094]1 * ha themis athemista: [3095]1 * angelos protogonos: [3096]1 * agrion: [3097]1 * adakrun nemontai aiona: [3098]1 * atheoi: [3099]1 * athpeos: [3100]1 * aisthesis: [3101]1 * ama: [3102]1 * aneu: [3103]1 * anthropos apathes: [3104]1 * ano: [3105]1 * apeiros: [3106]1 * aplastos: [3107]1 * aplatos horme: [3108]1 * aplestos: [3109]1 * ariston men udor: [3110]1 * askesis: [3111]1 [3112]2 * askion: [3113]1 * achresta chresteia: [3114]1 * achrestos: [3115]1 * ha: [3116]1 * halma: [3117]1 * halusis: [3118]1 * harpe: [3119]1 * Abaissan: [3120]1 * Agathon ti: [3121]1 * Adrasteia: [3122]1 * Allobioi: [3123]1 * Anonetoi: [3124]1 * Araros: [3125]1 * Arnes: [3126]1 * Ha: [3127]1 * Hapanta d' hagathon heinai ton Theon: [3128]1 * enguas de zamia: [3129]1 * enkruphiai: [3130]1 * egregorein: [3131]1 * edothe: [3132]1 * etherathe: [3133]1 * ek ton angelon ton dikaion: [3134]1 * ekkleton: [3135]1 * ekklesia: [3136]1 * eklekton: [3137]1 * eknepsate: [3138]1 * eknipsate: [3139]1 * ekpurosis: [3140]1 [3141]2 * ekporizonta: [3142]1 * ekteinomeno: [3143]1 * ekteinomene: [3144]1 * elachistos: [3145]1 * eleutheron gar kai autexousion epoiesen ho Theos ton anthropon: [3146]1 * emperilepsei: [3147]1 * en hemera sunteleias: [3148]1 * en to Kurio: [3149]1 * en to psallein: [3150]1 * eniois anois: [3151]1 * enarmonikon: [3152]1 * endiathetos: [3153]1 * endiathton: [3154]1 * energei: [3155]1 * energetikon: [3156]1 * enophthalmismos: [3157]1 * enstasesin tou Christianou: [3158]1 * entautha: [3159]1 * entautha ten gnosin polupragmonei: [3160]1 * enteuthen: [3161]1 * entolais: [3162]1 * entochousais: [3163]1 * ex archaiou ethous: [3164]1 * exereuxato he kardia mou logon agathon: [3165]1 * exomologhoumenos: [3166]1 * exomologoumai: [3167]1 * exousian epi tes kephales: [3168]1 * exousias: [3169]1 * epigesin: [3170]1 * epidosin: [3171]1 * epiktesin: [3172]1 * epiktetos: [3173]1 * epimiktos: [3174]1 * epixenoi: [3175]1 * epistasis: [3176]1 * episteuse: [3177]1 * epistetai: [3178]1 * epitasis: [3179]1 * epotisa: [3180]1 * ep' exegesin: [3181]1 * epaideuthesan: [3182]1 * epi Roboam: [3183]1 * epideiktikon: [3184]1 * epithumia: [3185]1 [3186]2 * epilepsei: [3187]1 * episteme: [3188]1 [3189]2 [3190]3 [3191]4 [3192]5 [3193]6 * epistolas suntattein: [3194]1 * epistomizon: [3195]1 * epistomon: [3196]1 * episphalestera pros kakopragian: [3197]1 * epicheirema: [3198]1 * epombria: [3199]1 * epopteia: [3200]1 * era: [3201]1 * eteromekeis: [3202]1 * eph' hois: [3203]1 * hebdomas: [3204]1 * hekousion: [3205]1 * helomenos: [3206]1 * hera: [3207]1 * hetairos: [3208]1 [3209]2 * heteros ego: [3210]1 * ekklisis: [3211]1 [3212]2 [3213]3 * ekkopson: [3214]1 * eklusis: [3215]1 * elaion: [3216]1 * eleos: [3217]1 * ennoian: [3218]1 * exele: [3219]1 * heneken: [3220]1 * heteros: [3221]1 * Ethelunthe: [3222]1 * Eleboron: [3223]1 * Elleboron: [3224]1 * Ellobion: [3225]1 * Epithumetikou: [3226]1 * Eros: [3227]1 * he Aeto: [3228]1 * he kaine ktisis: [3229]1 * he kaine ktisis: [3230]1 * he kata ten Ekklesian kath' hemas: [3231]1 * he koine pistis: [3232]1 * he kuriake askesis: [3233]1 * hegiasthe: [3234]1 * hedea: [3235]1 * hekouses: [3236]1 * helios: [3237]1 * hemin: [3238]1 * hen: [3239]1 * her (aer) a: [3240]1 * epioi: [3241]1 * epios: [3242]1 [3243]2 * hetis: [3244]1 * hetis esti: [3245]1 * elthen: [3246]1 * He aute: [3247]1 * He men gar tou Kuriou kata ten parousian didaskalia, apo Augoustou kai Tiberiou Kaisaros, arxamene, mesounton ton Augoustou chronon teleioutai: [3248]1 * He psuches aristes: [3249]1 * ienai: [3250]1 * iasthai: [3251]1 * hieron: [3252]1 * hiketen: [3253]1 * Iezekiel: [3254]1 * Iesous: [3255]1 * o Iosiou: [3256]1 * o on: [3257]1 * o gar Sethos: [3258]1 * o kai Ioachas: [3259]1 * odode: [3260]1 * onomatomakoi: [3261]1 * orge: [3262]1 * opsophagia: [3263]1 * ho: [3264]1 * ho aer: [3265]1 * ho eteros: [3266]1 * ho Theos: [3267]1 * ho aion: [3268]1 * ho thaumasiotatos Ioustinos: [3269]1 * ho kata pneuma k.t.l.: [3270]1 * ho kata pneuma hou ptochos: [3271]1 * ho politikos: [3272]1 [3273]2 * hoi tais satanikais odais katasepomenoi: [3274]1 * homognomosune: [3275]1 * hoplisamenas: [3276]1 [3277]2 * horasei: [3278]1 * horatai: [3279]1 * hora: [3280]1 * horme men houn phora: [3281]1 * horme: [3282]1 * hosiotes: [3283]1 [3284]2 * orexis: [3285]1 * opsei: [3286]1 * othen: [3287]1 * olon: [3288]1 * on: [3289]1 * onos: [3290]1 * orexis: [3291]1 [3292]2 * oti: [3293]1 * opson: [3294]1 * hothen: [3295]1 * hotan perikope auton ho ploutos: [3296]1 * hote: [3297]1 * hoti: [3298]1 * hoti toinun: [3299]1 * upostasis: [3300]1 * huerteros: [3301]1 * hudatikes: [3302]1 * hulobioi: [3303]1 * hulikes: [3304]1 * hulikoi: [3305]1 * huper on: [3306]1 * hupo ton auton: [3307]1 * hupo toiouton: [3308]1 * hupothesis: [3309]1 * hupostasis: [3310]1 * hupomone: [3311]1 * hules oikonomia: [3312]1 * hubris: [3313]1 * hus: [3314]1 * Hupotuposeis: [3315]1 * os koinon ti: [3316]1 * hoplismenas: [3317]1 [3318]2 * hos ara e poluma theia goon ouchi didaskei: [3319]1 * hos en technais: [3320]1 * hos periphobos: [3321]1 * hosper: [3322]1 * hosperei phobos: [3323]1 * on: [3324]1 * hoste: [3325]1 * o andres dikastai: [3326]1 * on exousian: [3327]1 * hota: [3328]1 * Oroskoopos: [3329]1 * Hos d': [3330]1 * Oras: [3331]1 * agion: [3332]1 * angelon: [3333]1 * engua de zamias: [3334]1 * enkatarithmenen: [3335]1 * epopteia: [3336]1 * ieros: [3337]1 * orthonou: [3338]1 * omakoeion: [3339]1 * os: [3340]1 * uparchousan: [3341]1 * uparchouse: [3342]1 * os erota: [3343]1 * os an ai technai: [3344]1 * elethen: [3345]1 * ora apoleipein: [3346]1 * oran apoleipei: [3347]1 * hoa: [3348]1 * rhesesi lhogon: [3349]1 * rhimbos: [3350]1 * rhodon: [3351]1 * rhema: [3352]1 * rheuma: [3353]1 * Augoustou: [3354]1 [3355]2 * Auton: [3356]1 * Aiones: [3357]1 * Anadedeigmeno: [3358]1 * Bedu, Zaps, Chthon, Plektron, Sphinx, Knaxzbi, Chthuptes, Phlegmos, Drops: [3359]1 * Babulonos: [3360]1 * Basileon: [3361]1 * Boutta: [3362]1 * Boleas: [3363]1 * Deos: [3364]1 * Deute: [3365]1 * Demiourgon: [3366]1 * Dios: [3367]1 * Heutuchousais: [3368]1 * Euchrestos: [3369]1 * Ekklesia: [3370]1 * Theon: [3371]1 * Theos: [3372]1 [3373]2 * Theo: [3374]1 [3375]2 * Theou doxa: [3376]1 * Theodadi akekoenai: [3377]1 * Theoda: [3378]1 * Theuda: [3379]1 * Tholeas: [3380]1 * IChThUS: [3381]1 * Ie: [3382]1 * Kurion: [3383]1 * Kara Logon: [3384]1 * Metra: [3385]1 * Monos ho sophos eleupheros: [3386]1 * Marathoni te: [3387]1 * Marathonitai: [3388]1 * Melete panta kathairei: [3389]1 * Meden agan: [3390]1 * Nikes anthropoisi theon ek peirata keitai: [3391]1 * Nikes peirat' echontai en athanatoisi theoisin: [3392]1 * Xunos: [3393]1 [3394]2 * Hoinon toi pinein poulon kakon en de tis auton: [3395]1 * Houtis: [3396]1 * Oeos: [3397]1 * Pine epistamenos, ou kakos all' agathos.: [3398]1 * Panellenios Zeus: [3399]1 * Platon: [3400]1 * Poitine: [3401]1 * Prophorikos: [3402]1 * Putho: [3403]1 * Putine: [3404]1 * Semnai: [3405]1 * Semnoi: [3406]1 [3407]2 * Sibullen phanai: [3408]1 * Sophia: [3409]1 [3410]2 * Stromateus: [3411]1 [3412]2 [3413]3 * Stromateis: [3414]1 * Ta archaia ethe krateito: [3415]1 * Tis ho sozomenos plousios: [3416]1 * Titou Phlauiou Klementos ton kata ten alethe philosophian gnostikon hupomnematon stromateis: [3417]1 * Ton katepeigonton gnosis: [3418]1 * Tiberiou: [3419]1 * Timotheos: [3420]1 * Timoxenos: [3421]1 * Triados: [3422]1 * Triasmoi: [3423]1 * Trigrammoi: [3424]1 * Phusis: [3425]1 * Phuto: [3426]1 * Photos: [3427]1 * Charin oikonmias: [3428]1 * ChR, AO: [3429]1 [3430]2 * Christos: [3431]1 [3432]2 [3433]3 [3434]4 * iera grauuata: [3435]1 * aiones oi kreittones: [3436]1 * aikeleion: [3437]1 * airesis: [3438]1 * authades: [3439]1 * aules: [3440]1 * autar uhuerthen : [3441]1 * autos epha: [3442]1 * auton: [3443]1 * aute chrometha kriterio: [3444]1 * autoschedion: [3445]1 * autou: [3446]1 * automatismo.: [3447]1 * anthropine: [3448]1 * basilikoi: [3449]1 * bataloi: [3450]1 * biotikai: [3451]1 * broma: [3452]1 * gar: [3453]1 * gala: [3454]1 * ginetai: [3455]1 * gunides: [3456]1 * ge: [3457]1 * gen: [3458]1 * gen olen: [3459]1 * gen spodon: [3460]1 * galaktophagoi: [3461]1 * gastrimargia: [3462]1 * geglummenous: [3463]1 * gegumnomenous: [3464]1 * geitniazouson: [3465]1 * geitniouson: [3466]1 * gen: [3467]1 * geneton: [3468]1 * geniikotaton: [3469]1 * ginetai: [3470]1 * gluku ti: [3471]1 * glukuteti: [3472]1 * glukei: [3473]1 * gnosis: [3474]1 [3475]2 [3476]3 [3477]4 [3478]5 [3479]6 * gnomikotata: [3480]1 * gnostike: [3481]1 * gnostike.: [3482]1 * gnostikon: [3483]1 * gnostikon: [3484]1 * gnostikos: [3485]1 * d skoteinos: [3486]1 * di emautou: [3487]1 * di epistemes: [3488]1 * di ho: [3489]1 * dulogon: [3490]1 * doxa: [3491]1 * dua: [3492]1 * duais: [3493]1 * dusoiston: [3494]1 * d' ise: [3495]1 * daimonos: [3496]1 * daimon: [3497]1 * daimonon: [3498]1 * damazon: [3499]1 * damnameneus: [3500]1 * deixe: [3501]1 * dei epistemes: [3502]1 * dedoikotes: [3503]1 * dedukotes: [3504]1 * deileluthenai: [3505]1 * deisidaimonia: [3506]1 * desmos de tou sarkos psuche: [3507]1 * dektikon: [3508]1 * dia ?on astragalon. The astragaloi: [3509]1 * dia logikes dunameos: [3510]1 * dia ten hedonen: [3511]1 * dia toutous: [3512]1 * dia: [3513]1 [3514]2 * diakonoi: [3515]1 * diatonon: [3516]1 * diadidraskei ta pragmata: [3517]1 * diakekoenai: [3518]1 * diakonoumenou: [3519]1 * dialelethenai: [3520]1 * diaphtheirein: [3521]1 * didakten: [3522]1 * didaktiken: [3523]1 * didrasko: [3524]1 * dikaiosune: [3525]1 [3526]2 * diokomenou: [3527]1 * doie: [3528]1 * dokesei: [3529]1 * dokimous: [3530]1 * doxosophoi: [3531]1 * druops: [3532]1 * dres: [3533]1 * drus: [3534]1 * druon: [3535]1 * ee tis: [3536]1 * eikotos: [3537]1 * eis ten anotato doxan: [3538]1 * eir kai hagios: [3539]1 * eidolon: [3540]1 * eidesis: [3541]1 [3542]2 * eidola: [3543]1 [3544]2 * euangelisai: [3545]1 * euangelisamenoi: [3546]1 * eudaimon: [3547]1 * eudaimonia: [3548]1 [3549]2 * euergetikon: [3550]1 * euengelisthai: [3551]1 * euengelismenoi: [3552]1 * euthus: [3553]1 * eukrasia: [3554]1 * eulabeia: [3555]1 [3556]2 * eupeitheis: [3557]1 * eulogon heinai logon: [3558]1 * eunoian: [3559]1 * euchrestos: [3560]1 * eukrasia: [3561]1 * euteleia: [3562]1 * ei dola: [3563]1 * epidimoiroi: [3564]1 * zesin: [3565]1 * zoon: [3566]1 * zunchthedon: [3567]1 * th: [3568]1 * theein: [3569]1 [3570]2 * thelousi: [3571]1 * themis: [3572]1 * thesis: [3573]1 * ther: [3574]1 * thus: [3575]1 * thusin: [3576]1 * thupsai: [3577]1 * theian dikaiosunen: [3578]1 * theos: [3579]1 * thein: [3580]1 [3581]2 * theon: [3582]1 * theo: [3583]1 * theologein: [3584]1 * theopoiein: [3585]1 * theoprepeia: [3586]1 * theos: [3587]1 * theosebeias: [3588]1 * thesmos: [3589]1 * thele: [3590]1 * theria: [3591]1 * thereuesthai: [3592]1 * thlibo: [3593]1 * thnetos: [3594]1 * threskeia: [3595]1 * thureos: [3596]1 * thusian: [3597]1 * ieran drun: [3598]1 * khan: [3599]1 * kubos: [3600]1 * kathema: [3601]1 * kathema: [3602]1 * kara pallein: [3603]1 * kerkous: [3604]1 * kosmios, kai huperkosmios: [3605]1 * kosmos: [3606]1 * kossuphos: [3607]1 * kuna: [3608]1 * kai Ioachas: [3609]1 * kai to hekousion: [3610]1 * kai ton: [3611]1 * katha: [3612]1 * kathaper: [3613]1 * kathistemi: [3614]1 * kath' o: [3615]1 * kath' on: [3616]1 * kathekein: [3617]1 * katheken: [3618]1 * kathekon: [3619]1 * kathara: [3620]1 * kainos: [3621]1 * kairon: [3622]1 * kakophronas: [3623]1 * kakon: [3624]1 * kakogamiou: [3625]1 * kakophronon: [3626]1 * kaleo: [3627]1 * kala: [3628]1 * kalon: [3629]1 * kalos: [3630]1 [3631]2 * kalou: [3632]1 * kata tous epi merous: [3633]1 * kata merismon: [3634]1 * kata ton semnon tes paradoseos kanona: [3635]1 * kata: [3636]1 * katalepsin poiei ten prolepsin: [3637]1 * katalepsis: [3638]1 * katallela: [3639]1 * katalogon: [3640]1 * katapausma: [3641]1 * kataplasma: [3642]1 * kataplexin: [3643]1 * kataskion: [3644]1 * katorthoma: [3645]1 * kat' alla: [3646]1 * katadedoulomenon: [3647]1 * katadedoulomenos: [3648]1 * katakleiomeno: [3649]1 * katakleiomeno: [3650]1 * katarithmemenos: [3651]1 * kataphthoran: [3652]1 * kategorematon: [3653]1 * keinos: [3654]1 * keluttein: [3655]1 * keraisi: [3656]1 * kechumene: [3657]1 * kelis sumphoras: [3658]1 * kibotos: [3659]1 * kinaides: [3660]1 * klopss: [3661]1 * klesin: [3662]1 * klesis: [3663]1 * kletoi: [3664]1 * knaiein: [3665]1 * koinon: [3666]1 * koinonia: [3667]1 * konipodes: [3668]1 * koroplathike: [3669]1 * kosmias: [3670]1 * kosmikas: [3671]1 * krinei: [3672]1 * krinein: [3673]1 * kraipale: [3674]1 * kratein: [3675]1 * kuriake eupoiia: [3676]1 * lix: [3677]1 * logo: [3678]1 * logois: [3679]1 * logon: [3680]1 [3681]2 [3682]3 * logos: [3683]1 [3684]2 [3685]3 [3686]4 [3687]5 [3688]6 [3689]7 * logos ho protreptikos pros Hellenas: [3690]1 * logos prophorikos: [3691]1 * laas: [3692]1 * laos: [3693]1 [3694]2 * lagneia: [3695]1 * laimargia: [3696]1 * lekton: [3697]1 * lichneuouses: [3698]1 * logion: [3699]1 * logeion: [3700]1 * logikos: [3701]1 * logismos: [3702]1 * loutron: [3703]1 * manna: [3704]1 * margos: [3705]1 * marptes, sphinx, klops, zunchthedon: [3706]1 * marpsai: [3707]1 * meg' ameinon: [3708]1 * megistoi: [3709]1 * mesos: [3710]1 * metro: [3711]1 * me heinai: [3712]1 * me: [3713]1 * mitos: [3714]1 * monon en te polei: [3715]1 * monon ouchi: [3716]1 * monous: [3717]1 * musos: [3718]1 * muthos: [3719]1 * mathematikos: [3720]1 * mathematikoi: [3721]1 * malassein: [3722]1 * meinai: [3723]1 * meth' on: [3724]1 * meletesanton: [3725]1 * memelemenos: [3726]1 * meseuthus: [3727]1 * mestoi: [3728]1 * meta daimonas allous: [3729]1 * meta tauta egno: [3730]1 * metegno: [3731]1 * meteoros: [3732]1 * met' auton to zen parebalonto: [3733]1 * metanoeo: [3734]1 * metanoein: [3735]1 * metropator: [3736]1 * mias estin oikonomhias: [3737]1 * misoponerei: [3738]1 * mnesikakei: [3739]1 * mnesiponerei: [3740]1 * moirai: [3741]1 * monogamiou: [3742]1 * mononouchi: [3743]1 * ms, tis, metis: [3744]1 * mustikon sumbolon: [3745]1 * nabla: [3746]1 * narken: [3747]1 * nepion: [3748]1 * nepios: [3749]1 [3750]2 [3751]3 [3752]4 * noesis: [3753]1 [3754]2 * nomoi: [3755]1 * no: [3756]1 * naula: [3757]1 * neepios: [3758]1 * ne: [3759]1 * neon: [3760]1 * nepion: [3761]1 * neputios: [3762]1 * nousoisi deron: [3763]1 * nou enthematismos: [3764]1 * nous: [3765]1 [3766]2 [3767]3 [3768]4 * nous kai logos: [3769]1 * nouson sideron: [3770]1 * noetai phuseis: [3771]1 * noson: [3772]1 * nosos: [3773]1 * nouthetesis: [3774]1 * xenoi: [3775]1 * xanthon: [3776]1 * oiketen: [3777]1 * oikeseis: [3778]1 * oikonomos: [3779]1 * oikeian: [3780]1 * oikonomian: [3781]1 * oikonomias ten airesin proslabon: [3782]1 * hoi philosophoi tois Hellesi: [3783]1 * hoi pseudonumoi: [3784]1 * oikesin: [3785]1 * ou: [3786]1 * ou zoon: [3787]1 * ou katanenoekotes: [3788]1 * ou kinematos psuches: [3789]1 * ouden: [3790]1 * ouk hantileptikois: [3791]1 * ouk ek kinematos psuchen: [3792]1 * ouranos: [3793]1 * ouranous oras: [3794]1 * oun antileptois: [3795]1 * hou topos oudeis to: [3796]1 * oi: [3797]1 * oO topos oOdeis topos to: [3798]1 * oti eleese me ho Theos kai esti moi panta: [3799]1 * oud' ek ton tisi dokounton e dedogmenon: [3800]1 * pathos: [3801]1 * palin: [3802]1 * pante: [3803]1 * pelte: [3804]1 * pepoithen: [3805]1 * polei: [3806]1 * polos: [3807]1 * posis: [3808]1 * pan ethnos heoon pan de hesperion eonon, boreion te kai to, k.t.l.: [3809]1 * pur: [3810]1 * paignion Theou: [3811]1 * paidon agoge: [3812]1 * pauroisi: [3813]1 * pais: [3814]1 * parrhesia: [3815]1 * parhoisi: [3816]1 * paidarion: [3817]1 [3818]2 * paidiskai: [3819]1 * paidos: [3820]1 * paidagogia: [3821]1 [3822]2 [3823]3 * paidagogos: [3824]1 [3825]2 [3826]3 * paideia: [3827]1 * paiderastia: [3828]1 * paideutes: [3829]1 * paideutikes technes tes toiade: [3830]1 * paidian technes: [3831]1 * paidias technes: [3832]1 * paidiskaria: [3833]1 * palamasthon: [3834]1 * palamasthai: [3835]1 * paraphasin: [3836]1 * paradoseis: [3837]1 * paraklethenai: [3838]1 * paracharassete: [3839]1 * parizousas: [3840]1 * pariouas: [3841]1 * parousia: [3842]1 * patera: [3843]1 * pepleromenoi: [3844]1 * pepoithesin: [3845]1 * peri phuseos: [3846]1 * periphasin: [3847]1 [3848]2 * periphrasin: [3849]1 [3850]2 * periginetai: [3851]1 [3852]2 * peritheinai: [3853]1 * perichoresis: [3854]1 * pistos: [3855]1 * pistotes: [3856]1 * ple n: [3857]1 * plen: [3858]1 * plessonta: [3859]1 * planeton: [3860]1 * pneumati: [3861]1 * pneumatophoroi: [3862]1 * pneumatikos: [3863]1 * pothein: [3864]1 * poiein: [3865]1 [3866]2 * poietes: [3867]1 * poietikos: [3868]1 * politikoi: [3869]1 * polloi: [3870]1 * poreia: [3871]1 * pote: [3872]1 * prassonta: [3873]1 * prassontas: [3874]1 * prattein: [3875]1 * prognosin: [3876]1 * prothesin: [3877]1 * prolepsis: [3878]1 * pronoian: [3879]1 * prathenai: [3880]1 * prakton: [3881]1 * presbeia: [3882]1 * proanaphonesis: [3883]1 * proeiremeno: [3884]1 * prokopai: [3885]1 * prokrimatos: [3886]1 * pronomian: [3887]1 * prosesetai: [3888]1 * prosesetai ten aletheian: [3889]1 * prosisetai: [3890]1 * prosekon: [3891]1 * proseisetai: [3892]1 * prostheinai: [3893]1 * prosoisetai: [3894]1 * prospheresthai: [3895]1 * propheresthai: [3896]1 * prophorikos: [3897]1 * psotokathedria: [3898]1 * rk: [3899]1 * s: [3900]1 * seo: [3901]1 * seo: [3902]1 * serangas: [3903]1 * sumbolon: [3904]1 * sumboulon: [3905]1 * sumpnoia: [3906]1 * sundesis: [3907]1 * sunesis: [3908]1 [3909]2 [3910]3 * sunoikos: [3911]1 * suntomos: [3912]1 * suntonos: [3913]1 * suringas: [3914]1 * somatos read oterias: [3915]1 * sema: [3916]1 [3917]2 * sambuke: [3918]1 * saphenismon: [3919]1 * seiresi logon: [3920]1 * semainei: [3921]1 * soi: [3922]1 * soros: [3923]1 * sophia: [3924]1 [3925]2 [3926]3 * sophismon: [3927]1 * sophistas: [3928]1 * sophoi, sophistai: [3929]1 * sophous: [3930]1 * spermologoi: [3931]1 * spodon: [3932]1 * spoudaios: [3933]1 * st: [3934]1 * stasis: [3935]1 [3936]2 * stemosi: [3937]1 * sumbenai: [3938]1 * summanenai: [3939]1 * sumphoras: [3940]1 * sumphorousa: [3941]1 * sumphorousa: [3942]1 * sumphonia gnomon: [3943]1 * sunalogoi logou k.t.l., sullogoi logon k.t.l: [3944]1 * sunekphonesis: [3945]1 * sunexomoioumene: [3946]1 * sunientas: [3947]1 * suniontas: [3948]1 * soteras: [3949]1 * sophrosune: [3950]1 * sophrosunes: [3951]1 * t: [3952]1 * tagathon: [3953]1 * to zeon: [3954]1 * ta aisia: [3955]1 * ta kuria ton dogmaton: [3956]1 [3957]2 * tagathou: [3958]1 * taxin: [3959]1 * tele: [3960]1 * teleioi: [3961]1 [3962]2 * telos: [3963]1 * tetartos: [3964]1 * ten holen: [3965]1 * ten gnosin: [3966]1 * ten oikonomian tes exegeseos: [3967]1 * ten chrusen: [3968]1 * ten: [3969]1 * ti: [3970]1 [3971]2 * tis ho sozomenos plousios: [3972]1 [3973]2 * to aschemon schema: [3974]1 * to asoston: [3975]1 * to ontos theion: [3976]1 * to de epitelein dia ton dusoiston koinon bion: [3977]1 * to de: [3978]1 * to zen parebalonto: [3979]1 * to theatron: [3980]1 * to kalon: [3981]1 * to liparon: [3982]1 * to nepion: [3983]1 * to parektikon: [3984]1 * to pephukenai: [3985]1 * to tou logou: [3986]1 * ton logon: [3987]1 * ton outos: [3988]1 * to: [3989]1 * ton: [3990]1 * turannos: [3991]1 * te kuriake graphe: [3992]1 * ton aionon: [3993]1 * ton logon: [3994]1 * ton meson: [3995]1 * ton outo epidechomenon: [3996]1 * to: [3997]1 [3998]2 * to episemo: [3999]1 * to de: [4000]1 * to liparo: [4001]1 * to logiko: [4002]1 * tapeinophrones: [4003]1 * tetheikenai: [4004]1 * tethlimmene: [4005]1 * teleios: [4006]1 * tetragonos aneu psogou: [4007]1 * tetras: [4008]1 * tetrachos: [4009]1 * ten ton dogmaton theorian: [4010]1 * tenikade: [4011]1 * tenikauta: [4012]1 * teresei: [4013]1 * tie: [4014]1 * tie: [4015]1 * timon: [4016]1 * tinon: [4017]1 * tisasthen: [4018]1 * tlas: [4019]1 * to hieron: [4020]1 * toinun ton logon: [4021]1 * touto: [4022]1 * tois proegoumenois tes ekklesias kai tois protokathedritais: [4023]1 * tou gnostikou: [4024]1 * tou logou: [4025]1 * tou peponthotos Theou: [4026]1 * toiasde: [4027]1 * toutois: [4028]1 * tritos: [4029]1 * tropon: [4030]1 * trichos: [4031]1 * trophes: [4032]1 * truphes: [4033]1 * upodedesthai to dedesthai: [4034]1 * ph: [4035]1 * phele kasignete: [4036]1 * phullon: [4037]1 * phuseos: [4038]1 * phusin: [4039]1 * phusin axas: [4040]1 * phusis aionos: [4041]1 * phos: [4042]1 [4043]2 * phulon: [4044]1 * pheninda: [4045]1 * phennis: [4046]1 * phesi: [4047]1 [4048]2 * philophrones: [4049]1 * philomathein: [4050]1 * philomuthein: [4051]1 * philosophian aixas: [4052]1 * phoxos: [4053]1 * phoro to Theophiles onoma touto k.t.l.: [4054]1 * phrenosis: [4055]1 * phronesis: [4056]1 [4057]2 [4058]3 * phulassein: [4059]1 * phutikou: [4060]1 * phonanta sunetoisn: [4061]1 * phones: [4062]1 * phos: [4063]1 * photeinou: [4064]1 * charisma: [4065]1 * chortasma: [4066]1 * charaktera: [4067]1 * chariesteron: [4068]1 * charisterion: [4069]1 * cheirotonesantes: [4070]1 * cheirotonoumenos.: [4071]1 * chthon: [4072]1 * choiros: [4073]1 * chre de katanoesai ten phusin: [4074]1 * chrestos: [4075]1 [4076]2 [4077]3 [4078]4 [4079]5 [4080]6 * christos: [4081]1 [4082]2 * chromatikon: [4083]1 * psallein: [4084]1 * psallontes: [4085]1 * psalomen: [4086]1 * pseudos: [4087]1 * psednos: [4088]1 * psudnos = psudros: [4089]1 * psudros: [4090]1 * psuke: [4091]1 * psuke: [4092]1 * psukikoi: [4093]1 [4094]2 * psuche: [4095]1 [4096]2 * psuchikai: [4097]1 * psuchikoi: [4098]1 * psuchros: [4099]1 * s: [4100]1 __________________________________________________________________ Index of Hebrew Words and Phrases * yhvykyn: [4101]1 * yhvyqym: [4102]1 * nvl: [4103]1 * tyvvch': [4104]1 * t?vh: [4105]1 __________________________________________________________________ Index of Latin Words and Phrases * eructavit cor meum bonum Verbum: [4106]1 * naturâ duce, sub lege Logi: [4107]1 __________________________________________________________________ Index of French Words and Phrases * Emollit Mores: [4108]1 * Histoire du Manichéisme: [4109]1 * L'Histoire de l'église de France: [4110]1 * Le Célibat des Prêtres: [4111]1 * Que la trompette du jugement sonne quand elle voudra, je viendrai ce livra a la main: [4112]1 * baiser de paix: [4113]1 * mensonge: [4114]1 * par l'Abbe Guettée: [4115]1 * par l'abbé Chavard, Genèva,: [4116]1 * vases de nuit: [4117]1 __________________________________________________________________ Index of Pages of the Print Edition [4118]i [4119]iii [4120]1 [4121]3 [4122]4 [4123]5 [4124]6 [4125]7 [4126]8 [4127]9 [4128]10 [4129]11 [4130]12 [4131]13 [4132]14 [4133]15 [4134]16 [4135]17 [4136]18 [4137]19 [4138]20 [4139]21 [4140]22 [4141]23 [4142]24 [4143]25 [4144]26 [4145]27 [4146]28 [4147]29 [4148]30 [4149]31 [4150]32 [4151]33 [4152]34 [4153]35 [4154]36 [4155]37 [4156]38 [4157]39 [4158]40 [4159]41 [4160]42 [4161]43 [4162]45 [4163]46 [4164]47 [4165]48 [4166]49 [4167]50 [4168]51 [4169]52 [4170]53 [4171]54 [4172]55 [4173]56 [4174]57 [4175]58 [4176]59 [4177]60 [4178]61 [4179]62 [4180]63 [4181]64 [4182]65 [4183]66 [4184]67 [4185]68 [4186]69 [4187]70 [4188]71 [4189]72 [4190]73 [4191]74 [4192]75 [4193]76 [4194]77 [4195]78 [4196]79 [4197]80 [4198]81 [4199]82 [4200]83 [4201]84 [4202]85 [4203]86 [4204]87 [4205]88 [4206]89 [4207]90 [4208]91 [4209]92 [4210]93 [4211]94 [4212]95 [4213]96 [4214]97 [4215]98 [4216]99 [4217]100 [4218]101 [4219]102 [4220]103 [4221]104 [4222]105 [4223]106 [4224]107 [4225]108 [4226]109 [4227]110 [4228]111 [4229]112 [4230]113 [4231]114 [4232]115 [4233]116 [4234]117 [4235]118 [4236]119 [4237]120 [4238]121 [4239]122 [4240]123 [4241]124 [4242]125 [4243]126 [4244]127 [4245]128 [4246]129 [4247]130 [4248]131 [4249]132 [4250]133 [4251]134 [4252]135 [4253]136 [4254]137 [4255]138 [4256]139 [4257]140 [4258]141 [4259]142 [4260]143 [4261]144 [4262]145 [4263]146 [4264]147 [4265]148 [4266]149 [4267]150 [4268]151 [4269]152 [4270]153 [4271]154 [4272]155 [4273]156 [4274]157 [4275]158 [4276]159 [4277]160 [4278]161 [4279]162 [4280]163 [4281]164 [4282]165 [4283]166 [4284]167 [4285]168 [4286]169 [4287]170 [4288]171 [4289]172 [4290]173 [4291]174 [4292]175 [4293]176 [4294]177 [4295]178 [4296]179 [4297]180 [4298]181 [4299]182 [4300]183 [4301]184 [4302]185 [4303]186 [4304]187 [4305]188 [4306]189 [4307]190 [4308]191 [4309]192 [4310]193 [4311]194 [4312]195 [4313]196 [4314]197 [4315]198 [4316]199 [4317]200 [4318]201 [4319]202 [4320]203 [4321]204 [4322]205 [4323]206 [4324]207 [4325]208 [4326]209 [4327]210 [4328]211 [4329]212 [4330]213 [4331]214 [4332]215 [4333]216 [4334]217 [4335]218 [4336]219 [4337]220 [4338]221 [4339]222 [4340]223 [4341]224 [4342]225 [4343]226 [4344]227 [4345]228 [4346]229 [4347]230 [4348]231 [4349]232 [4350]233 [4351]234 [4352]235 [4353]236 [4354]237 [4355]238 [4356]239 [4357]240 [4358]241 [4359]242 [4360]243 [4361]244 [4362]245 [4363]246 [4364]247 [4365]248 [4366]249 [4367]250 [4368]251 [4369]252 [4370]253 [4371]254 [4372]255 [4373]256 [4374]257 [4375]258 [4376]259 [4377]260 [4378]261 [4379]262 [4380]263 [4381]264 [4382]265 [4383]266 [4384]267 [4385]268 [4386]269 [4387]270 [4388]271 [4389]272 [4390]273 [4391]274 [4392]275 [4393]276 [4394]277 [4395]278 [4396]279 [4397]280 [4398]281 [4399]282 [4400]283 [4401]284 [4402]285 [4403]286 [4404]287 [4405]288 [4406]289 [4407]290 [4408]291 [4409]292 [4410]293 [4411]294 [4412]295 [4413]296 [4414]297 [4415]298 [4416]299 [4417]300 [4418]301 [4419]302 [4420]303 [4421]304 [4422]305 [4423]306 [4424]307 [4425]308 [4426]309 [4427]310 [4428]311 [4429]312 [4430]313 [4431]314 [4432]315 [4433]316 [4434]317 [4435]318 [4436]319 [4437]320 [4438]321 [4439]322 [4440]323 [4441]324 [4442]325 [4443]326 [4444]327 [4445]328 [4446]329 [4447]330 [4448]331 [4449]332 [4450]333 [4451]334 [4452]335 [4453]336 [4454]337 [4455]338 [4456]339 [4457]340 [4458]341 [4459]342 [4460]343 [4461]344 [4462]345 [4463]346 [4464]347 [4465]348 [4466]349 [4467]350 [4468]351 [4469]352 [4470]353 [4471]354 [4472]355 [4473]356 [4474]357 [4475]358 [4476]359 [4477]360 [4478]361 [4479]362 [4480]363 [4481]364 [4482]365 [4483]366 [4484]367 [4485]368 [4486]369 [4487]370 [4488]371 [4489]372 [4490]373 [4491]374 [4492]375 [4493]376 [4494]377 [4495]378 [4496]379 [4497]380 [4498]381 [4499]382 [4500]383 [4501]384 [4502]385 [4503]386 [4504]387 [4505]388 [4506]389 [4507]390 [4508]391 [4509]392 [4510]393 [4511]394 [4512]395 [4513]396 [4514]397 [4515]398 [4516]399 [4517]400 [4518]401 [4519]402 [4520]403 [4521]404 [4522]405 [4523]406 [4524]407 [4525]408 [4526]409 [4527]410 [4528]411 [4529]412 [4530]413 [4531]414 [4532]415 [4533]416 [4534]417 [4535]418 [4536]419 [4537]420 [4538]421 [4539]422 [4540]423 [4541]424 [4542]425 [4543]426 [4544]427 [4545]428 [4546]429 [4547]430 [4548]431 [4549]432 [4550]433 [4551]434 [4552]435 [4553]436 [4554]437 [4555]438 [4556]439 [4557]440 [4558]441 [4559]442 [4560]443 [4561]444 [4562]445 [4563]446 [4564]447 [4565]448 [4566]449 [4567]450 [4568]451 [4569]452 [4570]453 [4571]454 [4572]455 [4573]456 [4574]457 [4575]458 [4576]459 [4577]460 [4578]461 [4579]462 [4580]463 [4581]464 [4582]465 [4583]466 [4584]467 [4585]468 [4586]469 [4587]470 [4588]471 [4589]472 [4590]473 [4591]474 [4592]475 [4593]476 [4594]477 [4595]478 [4596]479 [4597]480 [4598]481 [4599]482 [4600]483 [4601]484 [4602]485 [4603]486 [4604]487 [4605]488 [4606]489 [4607]490 [4608]491 [4609]492 [4610]493 [4611]494 [4612]495 [4613]496 [4614]497 [4615]498 [4616]499 [4617]500 [4618]501 [4619]502 [4620]503 [4621]504 [4622]505 [4623]506 [4624]507 [4625]508 [4626]509 [4627]510 [4628]511 [4629]512 [4630]513 [4631]514 [4632]515 [4633]516 [4634]517 [4635]518 [4636]519 [4637]520 [4638]521 [4639]522 [4640]523 [4641]524 [4642]525 [4643]526 [4644]527 [4645]528 [4646]529 [4647]530 [4648]531 [4649]532 [4650]533 [4651]534 [4652]535 [4653]436 [4654]537 [4655]538 [4656]539 [4657]540 [4658]541 [4659]542 [4660]543 [4661]544 [4662]545 [4663]546 [4664]547 [4665]548 [4666]549 [4667]550 [4668]551 [4669]552 [4670]553 [4671]554 [4672]555 [4673]556 [4674]557 [4675]558 [4676]559 [4677]560 [4678]561 [4679]562 [4680]563 [4681]564 [4682]565 [4683]566 [4684]567 [4685]568 [4686]569 [4687]570 [4688]571 [4689]572 [4690]573 [4691]574 [4692]575 [4693]576 [4694]577 [4695]578 [4696]579 [4697]580 [4698]581 [4699]582 [4700]583 [4701]584 [4702]585 [4703]586 [4704]587 [4705]588 [4706]589 [4707]590 [4708]591 [4709]592 [4710]593 [4711]594 [4712]595 [4713]596 [4714]597 [4715]598 [4716]599 [4717]600 [4718]601 [4719]602 [4720]603 [4721]604 [4722]605 [4723]607 [4724]608 [4725]609 [4726]610 [4727]613 [4728]614 [4729]615 [4730]616 [4731]617 [4732]619 [4733]620 [4734]621 [4735]622 __________________________________________________________________ This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source. References Visible links 1. file:///ccel/s/schaff/anf02/cache/anf02.html3#ii.iv.viii-p33.1 2. file:///ccel/s/schaff/anf02/cache/anf02.html3#ii.ii.iii-p31.1 3. file:///ccel/s/schaff/anf02/cache/anf02.html3#ii.iv.ix-p26.1 4. file:///ccel/s/schaff/anf02/cache/anf02.html3#iii.ii.ix-p6.1 5. file:///ccel/s/schaff/anf02/cache/anf02.html3#iii.ii.xxi-p4.1 6. file:///ccel/s/schaff/anf02/cache/anf02.html3#iii.ii.xv-p3.1 7. file:///ccel/s/schaff/anf02/cache/anf02.html3#iii.ii.vi-p2.1 8. file:///ccel/s/schaff/anf02/cache/anf02.html3#iii.ii.xxxiii-p4.1 9. file:///ccel/s/schaff/anf02/cache/anf02.html3#iv.ii.i.v-p2.1 10. file:///ccel/s/schaff/anf02/cache/anf02.html3#iv.ii.iii.xxvi-p2.1 11. file:///ccel/s/schaff/anf02/cache/anf02.html3#ii.iv.ix-p26.1 12. file:///ccel/s/schaff/anf02/cache/anf02.html3#ii.v-p18.1 13. file:///ccel/s/schaff/anf02/cache/anf02.html3#ii.ii.ii-p28.1 14. file:///ccel/s/schaff/anf02/cache/anf02.html3#vi.iii.ii.viii-p7.1 15. 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Latin Christianity: Its Founder, Tertullian Creator(s): Tertullian (c. 160-c. 230) Schaff, Philip (1819-1893) (Editor) Menzies, Allan (1845-1916) (Editor) Rights: Public Domain CCEL Subjects: All; Early Church; Proofed LC Call no: BR65 LC Subjects: Christianity Early Christian Literature. Fathers of the Church, etc. __________________________________________________________________ The Writings of the Fathers Down to A.D. 325 ANTE-NICENE FATHERS VOLUME 3. Latin Christianity: Its Founder, Tertullian I. Apologetic; II. Anti-Marcion; III. Ethical Edited by Allan Menzies, D.D. T&T CLARK EDINBURGH __________________________________________________ WM. B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN __________________________________________________________________ LATIN CHRISTIANITY: ITS FOUNDER, TERTULLIAN THREE PARTS: I. APOLOGETIC; II. ANTI-MARCION; III. ETHICAL. -------------------- AMERICAN EDITION. Ta archaia ethe krateito. The Nicene Council __________________________________________________________________ Preface. ------------------------ We present a volume widely differing, in its contents, from those which have gone before; it contains the works of the great founder of Latin Christianity, the versatile and brilliant Tertullian. Not all his works, indeed, for they could not be contained in one of our books. This book, however, considerably overruns the promised number of pages, and gives three complete parts of Tertullian's writings, according to the classification of our Editor-in-chief. The Fourth volume will begin with the fourth class of his works, those which exhibit our author's ascetic ideas and the minor morals of the Primitive Christians, that collection being closed by the four treatises which were written in support of a defined and schismatical Montanism. The Editor-in-chief has been in active correspondence with representative men of divers theological schools, hoping to secure their co-operation in editorial work. As yet, however, the result has not enabled us to announce more than one additional collaborator: the rapidity with which the successive volumes must be furnished proving an almost insurmountable obstacle in the way of securing as co-workers, divines actively engaged in professional duties and literary tasks. The sympathy and encouragement which have been expressed by all with whom a correspondence has been opened, have been most cheering. To the Rev. Dr. Riddle, of Hartford, well known as one of the most learned of the AmericaHærn Revisers of the New Testament, we are indebted for his consent to edit one of the concluding volumes of the Series, accompanying it with a Bibliographical Review of the entire Literature of the Patrologia of the Ante-Nicene period: supplying therein a compendious view of all the writers upon this period and of the latest critical editions of the Ante-Nicene authors themselves. The editor-in-chief will continue his annotations and the usual prefaces, in Professor Riddle's volume, but will be relieved, in some degree, of the laborious and minute attention to details which earlier volumes have necessarily exacted. It is needful to remind the reader that he possesses in this volume what has long been a desideratum among divines. The crabbed Latin of the great Tertullian has been thought to defy translation: and the variety and uncertain dates of his works have rendered classification and arrangement almost an equal difficulty. But here is the work achieved by competent hands, and now, for the first time, reduced to orderly and methodical plan. We have little doubt that the student on comparing our edition with that of the Edinburgh Series, will congratulate himself on the great gain of the arrangement; and we trust the original matter with which it is illustrated may be found not less acceptable. __________________________________________________________________ __________________________________________________________________ Tertullian. ------------------------ Part First. __________________________________________________________________ Introductory Note. ------------------------ [a.d. 145-220.] When our Lord repulsed the woman of Canaan (Matt. xv. 22) with apparent harshness, he applied to her people the epithet dogs, with which the children of Israel had thought it piety to reproach them. When He accepted her faith and caused it to be recorded for our learning, He did something more: He reversed the curse of the Canaanite and showed that the Church was designed "for all people;" Catholic alike for all time and for all sorts and conditions of men. Thus the North-African Church was loved before it was born: the Good Shepherd was gently leading those "that were with young." Here was the charter of those Christians to be a Church, who then were Canaanites in the land of their father Ham. It is remarkable indeed that among these pilgrims and strangers to the West the first elements of Latin Christianity come into view. Even at the close of the Second Century the Church in Rome is an inconsiderable, though prominent, member of the great confederation of Christian Churches which has its chief seats in Alexandria and Antioch, and of which the entire Literature is Greek. It is an African presbyter who takes from Latin Christendom the reproach of theological and literary barrenness and begins the great work in which, upon his foundations, Cyprian and Augustine built up, with incomparable genius, that Carthaginian School of Christian thought by which Latin Theology was dominated for centuries. It is important to note (1.) that providentially not one of these illustrious doctors died in Communion with the Roman See, pure though it was and venerable at that time; and (2.) that to the works of Augustine the Reformation in Germany and Continental Europe was largely due; while (3.) the specialties of the Anglican Reformation were, in like proportion, due to the writings of Tertullian and Cyprian. The hinges of great and controlling destinies for Western Europe and our own America are to be found in the period we are now approaching. The merest school-boy knows much of the history of Carthage, and how the North Africans became Roman citizens. How they became Christians is not so clear. A melancholy destiny has enveloped Carthage from the outset, and its glory and greatness as a Christian See were transient indeed. It blazed out all at once in Tertullian, after about a century of missionary labours had been exerted upon its creation: and having given a Minucius Felix, an Arnobius and a Lactantius to adorn the earliest period of Western Ecclesiastical learning, in addition to its nobler luminaries, it rapidly declined. At the beginning of the Third Century, at a council presided over by Agrippinus, Bishop of Carthage, there were present not less than seventy bishops of the Province. A period of cruel persecutions followed, and the African Church received a baptism of blood. Tertullian was born a heathen, and seems to have been educated at Rome, where he probably practiced as a jurisconsult. We may, perhaps, adopt most of the ideas of Allix, as conjecturally probable, and assign his birth to a.d. 145. He became a Christian about 185, and a presbyter about 190. The period of his strict orthodoxy very nearly expires with the century. He lived to an extreme old age, and some suppose even till a.d. 240. More probably we must adopt the date preferred by recent writers, a.d. 220. It seems to be the fashion to treat of Tertullian as a Montanist, and only incidentally to celebrate his services to the Catholic Orthodoxy of Western Christendom. Were I his biographer I should reverse this course, as a mere act of justice, to say nothing of gratitude to a man of splendid intellect, to whom the filial spirit of Cyprian accorded the loving tribute of a disciple, and whose genius stamped itself upon the very words of Latin theology, and prepared the language for the labours of a Jerome. In creating the Vulgate, and so lifting the Western Churches into a position of intellectual equality with the East, the latter as well as St. Augustine himself were debtors to Tertullian in a degree not to be estimated by any other than the Providential Mind that inspired his brilliant career as a Christian. In speaking of Tatian I laid the base for what I wished to say of Tertullian. Let God only be their judge; let us gratefully recognize the debt we owe to them. Let us read them, as we read the works of King Solomon. We must, indeed, approve of the discipline of the Primitive Age, which allowed of no compromises. The Church was struggling for existence, and could not permit any man to become her master. The more brilliant the intellect, the more dangerous to the poor Church were its perversions of her Testimony. Before the heathen tribunals, and in the market-places, it would not answer to let Christianity appear double-tongued. The orthodoxy of the Church, not less than her children, was undergoing an ordeal of fire. It seems a miracle that her Testimony preserved its unity, and that heresy was branded as such by the instinct of the Faithful. Poor Tertullian was cut off by his own act. The weeping Church might bewail him as David mourned for Absalom, but like David, she could not give the Ark of God into other hands than those of the loyal and the true. I have set the writings of Tertullian in a natural and logical order [1] , so as to aid the student, and to relieve him from the distractions of such an arrangement as one finds in Oehler's edition. Valuable as it is, the practical use of it is irritating and confusing. The reader of that edition may turn to the slightly differing schemes of Neander and Kaye, for a theoretical order of the works; but here he will find a classification which will aid his inquiries. He will find, first, those works which connect with the Apologists of the former volumes of this series: which illustrate the Church's position toward the outside world, the Jews as well as the Gentiles. Next come those works which contend with internal differences and heresies. And then, those which reflect the morals and manners of Christians. These are classed with some reference to their degrees of freedom from the Montanistic taint, and are followed, last of all, by the few tracts which belong to the melancholy period of his lapse, and are directed against the Church's orthodoxy. Let it be borne in mind, that if this sad close of Tertullian's career cannot be extenuated, the later history of Latin Christianity forbids us to condemn him, in the tones which proceeded from the Virgin Church with authority, and which the law of her testimony and the instinct of self-preservation forced her to utter. Let us reflect that St. Bernard and after him the Schoolmen, whom we so deservedly honour, separated themselves far more absolutely than ever Tertullian did from the orthodoxy of Primitive Christendom. The schism which withdrew the West from Communion with the original seats of Christendom, and from Nicene Catholicity, was formidable beyond all expression, in comparison with Tertullian's entanglements with a delusion which the See of Rome itself had momentarily patronized. Since the Council of Trent, not a theologian of the Latins has been free from organic heresies, compared with which the fanaticism of our author was a trifling aberration. Since the late Council of the Vatican, essential Montanism has become organized in the Latin Churches: for what are the new revelations and oracles of the pontiff but the deliria of another claimant to the voice and inspiration of the Paraclete? Poor Tertullian! The sad influences of his decline and folly have been fatally felt in all the subsequent history of the West, but, surely subscribers to the Modern Creed of the Vatican have reason to "speak gently of their father's fall." To Döllinger, with the "Old Catholic" remnant only, is left the right to name the Montanists heretics, or to upbraid Tertullian as a lapser from Catholicity. [2] From Dr. Holmes, I append the following Introductory Notice: [3] (I.) Quintus Septimius Florens Tertullianus, as our author is called in the mss. of his works, is thus noticed by Jerome in his Catalogus Scriptorum Ecclesiasticorum: [4] "Tertullian, a presbyter, the first Latin writer after Victor and Apollonius, was a native of the province of Africa and city of Carthage, the son of a proconsular centurion: he was a man of a sharp and vehement temper, flourished under Severus and Antoninus Caracalla, and wrote numerous works, which (as they are generally known) I think it unnecessary to particularize. I saw at Concordia, in Italy, an old man named Paulus. He said that when young he had met at Rome with an aged amanuensis of the blessed Cyprian, who told him that Cyprian never passed a day without reading some portion of Tertullian's works, and used frequently to say, Give me my master, meaning Tertullian. After remaining a presbyter of the church until he had attained the middle age of life, Tertullian was, by the envy and contumelious treatment of the Roman clergy, driven to embrace the opinions of Montanus, which he has mentioned in several of his works under the title of the New Prophecy....He is reported to have lived to a very advanced age, and to have composed many other works which are not extant." We add Bishop Kaye's notes on this extract, in an abridged shape: "The correctness of some parts of this account has been questioned. Doubts have been entertained whether Tertullian was a presbyter, although these have solely arisen from Roman Catholic objections to a married priesthood; for it is certain that he was married, there being among his works two treatises addressed to his wife....Another question has been raised respecting the place where Tertullian officiated as a presbyter--whether at Carthage or at Rome. That he at one time resided at Carthage may be inferred from Jerome's statement, and is rendered certain by several passages of his own writings. Allix supposes that the notion of his having been a presbyter of the Roman Church owed its rise to what Jerome said of the envy and abuse of the Roman clergy impelling him to espouse the party of Montanus. Optatus, [5] and the author of the work de Hæresibus, which Sirmond edited under the title of Prædestinatus, expressly call him a Carthaginian presbyter. Semler, however, in a dissertation inserted in his edition of Tertullian's works, [6] contends that he was a presbyter of the Roman Church. Eusebius [7] tells us that he was accurately acquainted with the Roman laws, and on other accounts a distinguished person at Rome. [8] Tertullian displays, moreover, a knowledge of the proceedings of the Roman Church with respect to Marcion and Valentinus, who were once members of it, which could scarcely have been obtained by one who had not himself been numbered amongst its presbyters. [9] Semler admits that, after Tertullian seceded from the church, he left and returned to Carthage. Jerome does not inform us whether Tertullian was born of Christian parents, or was converted to Christianity. There are passages in his writings [10] which seem to imply that he had been a Gentile; yet he may perhaps mean to describe, not his own condition, but that of Gentiles in general, before their conversion. Allix and the majority of commentators understand them literally, as well as some other passages in which he speaks of his own infirmities and sinfulness. His writings show that he flourished at the period specified by Jerome--that is, during the reigns of Severus and Antoninus Caracalla, or between the years a.d. 193 and 216; but they supply no precise information respecting the date of his birth, or any of the principal occurrences of his life. Allix places his birth about 145 or 150; his conversion to Christianity about a.d. 185; his marriage about 186; his admission to the priesthood [11] about 192; his adoption of the opinions of Montanus about 199; and his death about a.d. 220. But these dates, it must be understood, rest entirely on conjecture." [12] (II.) Tertullian's work against Marcion, as it happens, is, as to its date, the best authenticated--perhaps the only well authenticated--particular connected with the author's life. He himself [13] mentions the fifteenth year of the reign of Severus as the time when he was writing the work: "Ad xv. jam Severi imperatoris." This agrees with Jerome's Chronicle, where occurs this note: "Anno 2223 Severi xvº Tertullianus...celebratur." [14] This year is assigned to the year of our Lord 207; [15] but notwithstanding the certainty of this date, it is far from clear that it describes more than the time of the publication of the first book. On the contrary, it is nearly certain that the other books, although connected manifestly enough in the author's argument and purpose (compare the initial and the final chapters of the several books), were yet issued at separate times. Noesselt [16] shows that between the Book i. and Books ii.-iv. Tertullian issued his De Præscript. Hæret., and previous to Book v. he published his tracts, De Carne Christi and De Resurrectione Carnis. After giving the incontestable date of the xv. of Severus for the first book, he says it is a mistake to suppose that the other books were published with it. He adds: "Although we cannot undertake to determine whether Tertullian issued his Books ii., iii., iv., against Marcion, together or separately, or in what year, we yet venture to affirm that Book v. appeared apart from the rest. For the tract De Resurr. Carnis appears from its second chapter to have been published after the tract De Carne Christi, in which latter work (chap. vii.) he quotes a passage from the fourth book against Marcion. But in his Book v. against Marcion (chap. x.), he refers to his work De Resurr. Carnis; which circumstance makes it evident that Tertullian published his Book v. at a different time from his Book iv. In his Book i. he announces his intention (chap. i.) of some time or other completing his tract De Præscript. Hæret., but in his book De Carne Christi (chap. ii.), he mentions how he had completed it,--a conclusive proof that his Book i. against Marcion preceded the other books." (III.) Respecting Marcion himself, the most formidable heretic who had as yet opposed revealed truth, enough will turn up in this treatise, with the notes which we have added in explanation, to satisfy the reader. It will, however, be convenient to give here a few introductory particulars of him. Tertullian [17] mentions Marcion as being, with Valentinus, in communion with the Church at Rome, "under the episcopate of the blessed Eleutherus." He goes on to charge them with "ever-restless curiosity, with which they infected even the brethren;" and informs us that they were more than once put out of communion--"Marcion, indeed, with the 200 sesterces which he brought into the church." [18] He goes on to say, that "being at last condemned to the banishment of a perpetual separation, they sowed abroad the poisons of their doctrines. Afterwards, when Marcion, having professed penitence, agreed to the terms offered to him, that he should receive reconciliation on condition that he brought back to the church the rest also, whom he had trained up for perdition, he was prevented by death." He was a native of Sinope in Pontus, of which city, according to an account preserved by Epiphanius, [19] which, however, is somewhat doubtful, his father was bishop, and of high character both for his orthodoxy and exemplary practice. He came to Rome soon after the death of Hyginus, probably about a.d. 141 or 142; and soon after his arrival he adopted the heresy of Cerdon. [20] (IV.) It is an interesting question as to what edition of the Holy Scriptures Tertullian used in his very copious quotations. It may at once be asserted that he did not cite from the Hebrew, although some writers have claimed for him, among his varied learning, a knowledge of the sacred language. Bp. Kaye observes, page 61, n. 1, that "he sometimes speaks as if he was acquainted with Hebrew," and refers to the Anti-Marcion iv. 39, the Adv. Praxeam v., and the Adv. Judæos ix. Be this as it may, it is manifest that Tertullian's Scripture passages never resemble the Hebrew, but in nearly every instance the Septuagint, whenever, as is most frequently the case, that version differs from the original. In the New Testament there is, as might be expected, a tolerably close conformity to the Greek. There is, however, it must be allowed, a sufficiently frequent variation from the letter of both the Greek Testaments to justify Semler's suspicion that Tertullian always quoted from the old Latin version, [21] whatever that might have been, which was current in the African church in the second and third centuries. The most valuable part of Semler's Dissertatio de varia et incerta indole Librorum Q. S. F. Tertulliani is his investigation of this very point. In section iv. he endeavours to prove this proposition: "Hic scriptor [22] non in manibus habuit Græcos libros sacros;" and he states his conclusion thus: "Certissimum est nec Tertullianum nec Cyprianum nec ullum scriptorem e Latinis illis ecclesiasticis provocare unquam ad Græcorum librorum auctoritatem si vel maxime obscura aut contraria lectio occurreret;" and again: "Ex his satis certum est, Latinos satis diu secutos fuisse auctoritatem suorum librorum adversus Græcos, nec concessisse nisi serius, cum Augustini et Hieronymi nova auctoritas juvare videretur." It is not ignorance of Greek which is imputed to Tertullian, for he is said to have well understood that language, and even to have composed in it. He probably followed the Latin, as writers now usually quote the authorized English, as being current and best known among their readers. Independent feeling, also, would have weight with such a temper as Tertullian's, to say nothing of the suspicion which largely prevailed in the African branch of the Latin church, that the Greek copies of the Scriptures were much corrupted by the heretics, who were chiefly, if not wholly, Greeks or Greek-speaking persons. (V.) Whatever perverting effect Tertullian's secession to the sect of Montanus [23] may have had on his judgment in his latest writings, it did not vitiate the work against Marcion. With a few trivial exceptions, this treatise may be read by the strictest Catholic without any feeling of annoyance. His lapse to Montanism is set down conjecturally as having taken place a.d. 199. Jerome, we have seen, attributed the event to his quarrel with the Roman clergy, but this is at least doubtful; nor must it be forgotten that Tertullian's mind seems to have been peculiarly suited by nature [24] to adopt the mystical notions and ascetic principles of Montanus. It is satisfactory to find that, on the whole, "the authority of Tertullian," as the learned Dr. Burton says, "upon great points of doctrine is considered to be little, if at all, affected by his becoming a Montanist." (Lectures on Eccl. Hist. vol. ii. p. 234.) Besides the different works which are expressly mentioned in the notes of this volume, recourse has been had by the translator to Dupin's Hist. Eccl. Writers (trans.), vol. i. pp. 69-86; Tillemont's Mèmoires Hist. Eccl. iii. 85-103; Dr. Smith's Greek and Roman Biography, articles "Marcion" and "Tertullian;" Schaff's article, in Herzog's Cyclopædia, on "Tertullian;" Munter's Primordia Eccl. Africanæ, pp. 118-150; Robertson's Church Hist. vol. i. pp. 70-77; Dr. P. Schaff's Hist. of Christian Church (New York, 1859, pp. 511-519), and Archdeacon Evans' Biography of the Early Church, vol. i. (Lives of "Marcion," pp. 93-122, and "Tertullian," pp. 325-363). This last work, though of a popular cast, shows a good deal of research and learning, expressed in the pleasant style of the once popular author of The Rectory of Vale Head. The translator has mentioned these works, because they are all quite accessible to the general reader, and will give him adequate information concerning the subject treated in the present volume. To this introduction of Dr. Holmes must be added that of Mr. Thelwall, the translator of the Third volume in the Edinburgh Series, as follows: To arrange chronologically the works (especially if numerous) of an author whose own date is known with tolerable precision, is not always or necessarily easy: witness the controversies as to the succession of St. Paul's epistles. To do this in the case of an author whose own date is itself a matter of controversy may therefore be reasonably expected to be still less so; and such is the predicament of him who attempts to perform this task for Tertullian. I propose to give a specimen or two of the difficulties with which the task is beset; and then to lay before the reader briefly a summary of the results at which eminent scholars, who have devoted much time and thought to the subject, have arrived. Such a course, I think, will at once afford him means of judging of the absolute impossibility of arriving at definite certainty in the matter; and induce him to excuse me if I prefer furnishing him with materials from which to deduce his own conclusions, rather than venturing on an ex cathedra decision on so doubtful a subject. I. The book, as Dr. Holmes has reminded us, [25] of the date of which we seem to have the surest evidence, is Adv. Marc. i. This book was in course of writing, as its author himself (c. 15) tells us, "in the fifteenth year of the empire of Severus." Now this date would be clear if there were no doubt as to which year of our era corresponds to Tertullian's fifteenth of Severus. Pamelius, however, says Dr. Holmes, makes it a.d. 208; Clinton, (whose authority is more recent and better,) 207. 2. Another book which promises to give some clue to its date is the de Pallio. [26] The writer uses these phrases: "præsentis imperii triplex virtus;" "Deo tot Augustis in unum favente;" which show that there were at the time three persons unitedly bearing the title Augusti--not Cæsares only, but the still higher Augusti;--while the remainder of that context, as well as the opening of c. 1, indicates a time of peace of some considerable duration; a time of plenty; and a time during and previous to which great changes had taken place in the general aspect of the Roman Empire, and some particular traitor had been discovered and frustrated. Such a combination of circumstances might seem to fix the date with some degree of assurance. But unhappily, as Kaye reminds us, [27] commentators cannot agree as to who the three Augusti are. Some say Severus, Caracalla, and Albinus; some say Severus, Caracalla, and Geta. Hence we have a difference of some twelve years or thereabouts in the computations. For Albinus was defeated by Severus in person, and fell by his own hand, in a.d. 197; and Geta, Severus' second son, brother of Caracalla, was not associated by his father with himself and his other son as Augustus until a.d. 208, though he had received the title of Cæsar ten years before, in the same year in which Caracalla had received that of Augustus. [28] For my own part, I may perhaps be allowed to say that I should incline to agree, like Salmasius, with those who assign the later date. The limits of the present Introduction forbid my entering at large into my reasons for so doing. I am, however, supported in it by the authority of Neander. [29] In one point, though, I should hesitate to agree with Oehler, who appears to follow Salmasius and others herein,--namely, in understanding the expression "et cacto et rubo subdolæ familiaritatis convulso" of Albinus. It seems to me the words might with more propriety be applied to Plautianus; and that in the word "familiaritatis" we may see (after Tertullian's fashion) a play upon the meaning, with a reference not only to the long-standing but mischievous intimacy which existed between Severus and his countryman (perhaps fellow-townsman) Plautianus, who for his harshness and cruelty is fitly compared to the prickly cactus. He alludes likewise to the alliance which this ambitious prætorian præfect had contrived to contract with the family of the emperor, by the marriage of his daughter Plautilla to Caracalla,--an event which, as it turned out, led to his own death. Thus in the "rubo" there may be a reference to the ambitious and conceited "bramble" of Jotham's parable, [30] and perhaps, too, to the "thistle" of Jehoash's. [31] If this be so, the date would be at least approximately fixed, as Plautianus did not marry his daughter to Caracalla till a.d. 203, and was himself put to death in the following year, 204, while Geta, as we have seen, was made Augustus in 208. 3. The date of the Apology, however, is perhaps at once the most contested, and the most strikingly illustrative of the difficulties to which allusion has been made. It is not surprising that its date should have been more disputed than that of other pieces, inasmuch as it is the best known, and (for some reasons) the most interesting and famous, of all our author's productions. In fact, the dates assigned to it by different authorities vary from Mosheim's 198 to that suggested by the very learned Allix, who assigns it to 217. [32] 4. Once more. In the tract de Monogamia (c. 3) the author says that since the date of St. Paul's first Epistle to the Corinthians "about 160 years had elapsed." Here, again, did we only know with certainty the precise date of that epistle, we could ascertain "about" the date of the tract. But (a) the date of the epistle is itself variously given, Burton giving it as early as a.d. 52, Michaelis and Mill as late as 57; and (b) Tertullian only says, "Armis circiter clx. exinde productis;" while the way in which, in the ad Natt., within the short space of three chapters, he states first [33] that 250, and then (in c. 9) that 300, years had not elapsed since the rise of the Christian name, leads us to think that here again [34] he only desires to speak in round numbers, meaning perhaps more than 150, but less than 170. These specimens must suffice, though it might be easy to add to them. There is, however, another classification of our author's writings which has been attempted. Finding the haplessness of strict chronological accuracy, commentators have seized on the idea that peradventure there might be found at all events some internal marks by which to determine which of them were written before, which after, the writer's secession to Montanism. It may be confessed that this attempt has been somewhat more successful than the other. Yet even here there are two formidable obstacles standing in our way. The first and greatest is, that the natural temper of Tertullian was from the first so akin to the spirit of Montanism, that, unless there occur distinct allusions to the "New Prophecy," or expressions specially connected with Montanistic phraseology, the general tone of any treatise is not a very safe guide. The second is, that the subject-matter of some of the treatises is not such as to afford much scope for the introduction of the peculiarities of a sect which professed to differ in discipline only, not doctrine, from the church at large. Still the result of this classification seems to show one important feature of agreement between commentators, however they may differ upon details; and that is, that considerably the larger part of our author's rather voluminous productions [35] must have been subsequent to his lamented secession. I think the best way to give the reader means for forming his own judgment will be, as I have said, to lay before him in parallel columns a tabular view of the disposition of the books by Dr. Neander and Bishop Kaye. These two modern writers, having given particular care to the subject, bringing to bear upon it all the advantages derived from wide reading, eminent abilities, and a diligent study of the works of preceding writers on the same questions, [36] have a special right to be heard upon the matter in hand; and I think, if I may be allowed to say so, that, for calm judgment, and minute acquaintance with his author, I shall not be accused of undue partiality if I express my opinion that, as far as my own observation goes, the palm must be awarded to the Bishop. In this view I am supported by the fact that the accomplished Professor Ramsay, [37] follows Dr. Kaye's arrangement. I premise that Dr. Neander adopts a threefold division, into: 1. Writings which were occasioned by the relation of the Christians to the heathen, and refer to their vindication of Christianity against the heathen; attacks on heathenism; the sufferings and conduct of Christians under persecution; and the intercourse of Christians with heathens: 2. Writings which relate to Christian and church life, and to ecclesiastical discipline: 3. The dogmatic and dogmatico-controversial treatises. And under each head he subdivides into: a. Pre-Montanist writings; b. Post-Montanist writings: thus leaving no room for what Kaye calls "works respecting which nothing certain can be pronounced." For the sake of clearness, this order has not been followed in the table. On the other side, it will be seen that Dr. Kaye, while not assuming to speak with more than a reasonable probability, is careful so to arrange the treatises under each head as to show the order, so far as it is discoverable, in which the books under that head were published; i.e., if one book is quoted in another book, the book so quoted, if distinctly referred to as already before the world, is plainly anterior to that in which it is quoted. Thus, then, have: Neander. I. Pre-Montanist. 1. De Poenitentia. 2. De Oratione. 3. De Baptismo. 4. Ad Uxorem i. 5. Ad Uxorem ii. 6. Ad Martyres. 7. De Patientia. 8. De Spectaculis. 9. De Idololatria. 10. 11. Ad Nationes i. ii. 12. Apologeticus. 13. De Testimonio Animæ. 14. De Præscr. Hæreticorum. 15. De Cult. Fem. i. 16. De Cult. Fem. ii. II. Montanist. 17-21. Adv. Marc. i. ii. iii. iv. v. 22. De Anima. 23. De Carne Christi. 24. De Res. Carn. 25. De Cor. Mil. 26. De Virg. Vel. 27. De Ex. Cast. 28. De Monog. 29. De Jejuniis. 30. De Pudicitia. 31. De Pallio. 32. Scorpiace. 33. Ad Scapulam. 34. Adv. Valentinianos. 35. Adv. Hermogenem. 36. Adv. Praxeam. 37. Adv. Judæos. 38. De Fuga in Persecutione. Kaye. I. Pre-Montanist (probably). 1. De Poenitentia. [38] 2. De Oratione. 3. De Baptismo. 4. Ad Uxorem i. 5. Ad Uxorem ii. 6. Ad Martyres. 7. De Patientia. 8. Adv. Judæos. 9. De Præscr. Hæreticorum. [39] II. Montanist (certainly). 10. Adv. Marc. i. 11. Adv. Marc. ii. [40] 12. De Anima. [41] 13. Adv. Marc. iii. 14. Adv. Marc. iv. [42] 15. De Carne Christi. [43] 16. De Resurrectione Carnis. [44] 17. Adv. Marc. v. 18. Adv. Praxeam. 19. Scorpiace. [45] 20. De Corona Militis. 21. De Virginibus Velandis. 22. De Exhortatione Castitatis. 23. De Fuga in Persecutione. 24. De Monogamia. [46] 25. De Jejuniis. 26. De Pudicitia. III. Montanist (probably). 27. Adv. Valentinianos. 28. Ad Scapulam. 29. De Spectaculis. [47] 30. De Idololatria. 31. De Cultu Feminarum i. 32. De Cultu Feminarum ii. IV. Works respecting which nothing certain can be pronounced. 33. The Apology. [48] 34. Ad Nationes i. 35. Ad Nationes ii. 36. De Testimonio Animæ. 37. De Pallio. 38. Adv. Hermogenem. A comparison of these two lists will show that the difference between the two great authorities is, as Kaye remarks, "not great; and with respect to some of the tracts on which we differ, the learned author expresses himself with great diffidence." [49] The main difference, in fact, is that which affects two tracts upon kindred subjects, the de Spectaculis, and Idololatria, the de Cultu Feminarum (a subject akin to the other two), and the adv. Judæos. With reference to all these, except the last, to which I believe the Archdeacon does not once refer, the Bishop's opinion appears to have the support of Archdeacon Evans, whose learned and interesting essay, referred to in the note, appears in a volume published in 1837. Dr. Kaye's Lectures, on which his book is founded, were delivered in 1825. Of the date of his first edition I am not aware. Dr. Neander's Antignostikus also first appeared in 1825. The preface to his second edition bears date July 1, 1849 [50] . As to the adv. Judæos, I confess I agree with Neander in thinking that, at all events from the beginning of c. 9, it is spurious. If it be urged that Jerome expressly quotes it as Tertullian's, I reply, Jerome so quotes it, I believe, when he is expounding Daniel. Now all that the adv. Jud. has to say about Daniel ends with the end of c. 8. It is therefore quite compatible with the fact thus stated to recognize the earlier half of the book as genuine, and to reject the rest, beginning, as it happens, just after the eighth chapter, as spurious. Perhaps Dr. Neander's Jewish birth and training peculiarly fit him to be heard on this question. Nor do I think Professor Ramsay (in the article above alluded to) has quite seen the force of Kaye's own remarks on Neander. [51] What he does say is equally creditable to his candour and his accuracy; namely: "The instances alleged by Dr. Neander, in proof of this position, are undoubtedly very remarkable; but if the concluding chapters of the tract are spurious, no ground seems to be left for asserting that the genuine portion was posterior to the third Book against Marcion, [52] --and none, consequently, for asserting that it was written by a Montanist." With which remark I must draw these observations on the genuine extant works of Tertullian to a close. The next point to which a brief reference must be made is the lost works of Tertullian, lists of these are given both by Oehler and by Kaye, viz.: 1. A Book on Aaron's Robes: mentioned by Jerome, Epist. 128, ad Fabiolam de Veste Sacerdotali (tom. ii. p. 586, Opp. ed. Bened.). 2. A Book on the Superstition of the Age. [53] 3. A Book on the Submission of the Soul. 4. A Book on the Flesh and the Soul. Nos. 2, 3, and 4 are known only by their titles, which are found in the Index to Tertullian's works given in the Codex Agobardi; but the tracts themselves are not extant in the ms., which appears to have once contained-- 5. A Book on Paradise, named in the Index, and referred to in de Anima 55, adv. Marc. iii. 12; and 6. A Book on the Hope of the Faithful: also named in the Index, and referred to adv. Marc. iii. 24; and by Jerome in his account of Papias, [54] and on Ezek. xxxvi.; [55] and by Gennadius of Marseilles. [56] 7. Six Books on Ecstasy, with a seventh in reply to Apollonius: [57] see Jerome. [58] See, too, J. A. Fabricius on the words of the unknown author whom the Jesuit Sirmond edited under the name Prædestinatus; who gathers thence that "Soter, pope of the City, [59] and Apollonius, bishop [60] of the Ephesians, wrote a book against the Montanists; in reply to whom Tertullian, a Carthaginian presbyter, wrote." J. Pamelius thinks these seven books were originally published in Greek. 8. A Book in reply to the Apellesites (i.e. the followers of Apelles [61] ): referred to in de Carne Christi, c. 8. 9. A Book on the Origin [62] of the Soul, in reply to Hermogenes: referred to in de Anima, cc. 1, 3, 22, 24. 10. A Book on Fate: referred to by Fulgentius Planciades, p. 562, Merc.; also referred to as either written, or intended to be written, by Tertullian himself, de Anima, c. 20. Jerome [63] states that there was extant, or had been extant, a book on Fate under the name of Minucius Felix, written indeed by a perspicuous author, but not in the style of Minucius Felix. This, Pamelius judged, should perhaps be rather ascribed to Tertullian. 11. A Book on the Trinity. Jerome [64] says: "Novatian wrote....a large volume on the Trinity, as if making an epitome of a work of Tertullian's, which most men not knowing regard it as Cyprian's." Novatian's book stood in Tertullian's name in the mss. of J. Gangneius, who was the first to edit it; in a Malmesbury ms. which Sig. Gelenius used; and in others. 12. A Book addressed to a Philosophic Friend on the Straits of Matrimony. Both Kaye and Oehler [65] are in doubt whether Jerome's words, [66] by which some have been led to conclude that Tertullian wrote some book or books on this and kindred subjects, really imply as much, or whether they may not refer merely to those tracts and passages in his extant writings which touch upon such matters. Kaye hesitates to think that the "Book to a Philosophic Friend" is the same as the de Exhortatione Castitatis, because Jerome says Tertullian wrote on the subject of celibacy "in his youth;" but as Cave takes what Jerome elsewhere says of Tertullian's leaving the Church "about the middle of his age" to mean his spiritual age, the same sense might attach to his words here too, and thus obviate the Bishop's difficulty. There are some other works which have been attributed to Tertullian--on Circumcision; on Animals Clean and Unclean; on the truth that God is a Judge--which Oehler likewise rejects, believing that the expressions of Jerome refer only to passages in the Anti-Marcion and other extant works. To Novatian Jerome does ascribe a distinct work on Circumcision, [67] and this may (comp. 11, just above) have given rise to the view that Tertullian had written one also. There were, moreover, three treatises at least written by Tertullian in Greek. They are: 1. A Book on Public Shows. See de Cor. c. 6. 2. A Book on Baptism. See de Bapt. c. 15. 3. A Book on the Veiling of Virgins. See de V. V. c. 1. Oehler adds that J. Pamelius, in his epistle dedicatory to Philip II. of Spain, makes mention of a Greek copy of Tertullian in the library of that king. This report, however, since nothing has ever been seen or heard of the said copy from that time, Oehler judges to be erroneous. [68] It remains briefly to notice the confessedly spurious works which the editions of Tertullian generally have appended to them. With these Kaye does not deal. The fragment, adv. omnes Hæreses, Oehler attributes to Victorinus Petavionensis, i.e., Victorinus bishop of Pettaw, on the Drave, in Austrian Styria. It was once thought he ought to be called Pictaviensis, i.e. of Poictiers; but John Launoy [69] has shown this to be an error. Victorinus is said by Jerome to have "understood Greek better than Latin; hence his works are excellent for the sense, but mean as to the style." [70] Cave believes him to have been a Greek by birth. Cassiodorus [71] states him to have been once a professor of rhetoric. Jerome's statement agrees with the style of the tract in question; and Jerome distinctly says Victorinus did write adversus omnes Hæreses. Allix leaves the question of its authorship quite uncertain. If Victorinus be the author, the book falls clearly within the Ante-Nicene period; for Victorinus fell a martyr in the Diocletian persecution, probably about a.d. 303. The next fragment--"Of the Execrable Gods of the Heathens"--is of quite uncertain authorship. Oehler would attribute it "to some declaimer not quite ignorant of Tertullian's writings," but certainly not to Tertullian himself. Lastly we come to the metrical fragments. Concerning these, it is perhaps impossible to assign them to their rightful owners. Oehler has not troubled himself much about them; but he seems to regard the Jonah as worthy of more regard than the rest, for he seems to have intended giving more labour to its editing at some future time. Whether he has ever done so, or given us his German version of Tertullian's own works, which, "si Deus adjuverit," he distinctly promises in his preface, I do not know. Perhaps the best thing to be done under the circumstances is to give the judgment of the learned Peter Allix. It may be premised that by the celebrated George Fabricius [72] --who published his great work, Poetarum Veterum Ecclesiasticorum Opera Christiana, etc., in 1564--the Five Books in Reply to Marcion, and the Judgment of the Lord, are ascribed to Tertullian, the Genesis and Sodom to Cyprian. Pamelius likewise seems to have ascribed the Five Books, the Jonah, and the Sodom [73] to Tertullian; and according to Lardner, Bishop Bull likewise attributed the Five Books to him. [74] They have been generally ascribed to the Victorinus above mentioned. Tillemont, among others, thinks they may well enough be his. [75] Rigaltius is content to demonstrate that they are not Tertullian's, but leaves the real authorship without attempting to decide it. Of the others the same eminent critic says, "They seem to have been written at Carthage, at an age not far removed from Tertullian's." [76] Allix, after observing that Pamelius is inconsistent with himself in attributing the Genesis and Sodom at one time to Tertullian, at another to Cyprian, rejects both views equally, and assigns the Genesis with some confidence to Salvian, a presbyter of Marseilles, whose "floruit" Cave gives cir. 440, a contemporary of Gennadius, and a copious author. To this it is, Allix thinks, that Gennadius alludes in his Catalogue of Illustrious Men, c. 77. The Judgment of the Lord Allix ascribes to one Verecundus, an African bishop, whose date he finds it difficult to decide exactly. He refers to two of the name: one Bishop of Tunis, whom Victor of Tunis in his chronicle mentions as having died in exile at Chalcedon a.d. 552; the other Bishop of Noba, who visited Carthage with many others a.d. 482, at the summons of King Huneric, to answer there for their faith;--and would ascribe the poem to the former, thinking that he finds an allusion to it in the article upon that Verecundus in the de Viris Illustribus of Isidore of Seville. Oehler agrees with him. The Five Books Allix seems to hint may be attributed to some imitator of the Victorinus of Pettaw named above. Oehler attributes them rather to one Victorinus, or Victor, of Marseilles, a rhetorician, who died a.d. 450. He appears in G. Fabricius as Claudius Marius Victorinus, writer of a Commentary on Genesis, and an epistle ad Salomonem Abbata, both in verse, and of some considerable length. __________________________________________________________________ [1] Elucidation I. [2] The notes of Dr. Holmes were bracketted, and I have been forced to remove this feature, as brackets are tokens in this edition of the contributions of American editors. The perpetual recurrence of brackets in his translations has led me to improve the page by parenthetical marks instead, which answer as well and rarely can be mistaken for the author's parentheses, while these disfigure the printer's work much less. I have sometimes substituted italics for brackets, where an inconsiderable word, like and or for, was bracketted by the translator. In every case that I have noted, an intelligent reader will readily perceive such instances; but a critic who may wish to praise, or condemn, should carefully compare the Edinburgh pages with our own. I found them so painful to the eye and so needlessly annoying to the reader, that I have taken the responsibility of making what seems to me a very great typographical improvement. [3] (I.) Concerning Tertullian; (II.) Concerning his Work against Marcion, its date, etc.; (III.) Concerning Marcion; (IV.) Concerning Tertullian's Bible; (V.) Influence of his Montanism on his writings. [4] We quote Bishop Kaye's translation of Jerome's article; see his Account of the Writings of Tertullian, pp. 5-8. [5] Adv. Parmenianum, i. [6] Chap. ii. [7] Eccl. Hist., ii. 2. [8] Valesius, however, supposes the historian's words ton malista epi Romes lampron to mean, that Tertullian had obtained distinction among Latin writers. [9] See De Præscript. Hæretic. xxx. [10] De Poenitentia, i. Hoc genus hominum, quod et ipsi retro fuimus, cæci, sine Domini lumine, naturâ tenus norunt; De Fuga in Persecutione, vi. Nobis autem et via nationum patet, in quâ et inventi sumus; Adv. Marcionem, iii. 21. Et nationes, quod sumus nos; Apolog. xviii. Hæc et nos risimus aliquando; de vestris fuimus; also De Spectac. xix. [11] [Kaye, p. 9. A fair view of this point.] [12] These notes of Bishop Kaye may be found, in their fuller form, in his work on Tertullian, pp. 8-12. [13] Book i., chap. xv. [14] Jerome probably took this date as the central period, when Tertullian "flourished," because of its being the only clearly authenticated one, and because also (it may be) of the importance and fame of the Treatise against Marcion. [15] So Clinton, Fasti Romani, i. 204; or 208, Pamelius, Vita Tertull. [16] In his treatise, De vera ætate ac doctrina script. Tertulliani, sections 28, 45. [17] De Præscript. Hæret. xxx. [18] Comp. Adv. Marcionem, iv. 4. [19] I., Adv. Hæret. xlii. 1. [20] Dr. Burton's Lectures on Eccl. Hist. of First Three Centuries, ii. 105-109. [21] Or versions. [22] Tertullianus. [23] Vincentius Lirinensis, in his celebrated Commonitorium, expresses the opinion of Catholic churchmen concerning Tertullian thus: "Tertullian, among the Latins, without controversy, is the chief of all our writers. For who was more learned than he? Who in divinity or humanity more practised? For, by a certain wonderful capacity of mind, he attained to and understood all philosophy, all the sects of philosophers, all their founders and supporters, all their systems, all sorts of histories and studies. And for his wit, was he not so excellent, so grave, so forcible, that he scarce ever undertook the overthrow of any position, but either by quickness of wit he undermined, or by weight of reason he crushed it? Further, who is able to express the praises which his style of speech deserves, which is fraught (I know none like it) with that cogency of reason, that such as it cannot persuade, it compels to assent; whose so many words almost are so many sentences; whose so many senses, so many victories? This know Marcion and Apelles, Praxeas and Hermogenes, Jews, Gentiles, Gnostics, and divers others, whose blasphemous opinions he hath overthrown with his many and great volumes, as it had been thunderbolts. And yet this man after all, this Tertullian, not retaining the Catholic doctrine--that is, the old faith--hath discredited with his later error his worthy writings," etc.--Chap. xxiv. (Oxford trans. chap. xviii.) [24] Neander's introduction to his Antignostikus should be read in connection with this topic. He powerfully delineates the disposition of Tertullian and the character of Montanism, and attributes his secession to that sect not to outward causes, but to "his internal congeniality of mind." But, inasmuch as a man's subjective development is very much guided by circumstances, it is not necessary, in agreeing with Neander, to disbelieve some such account as Jerome has given us of Tertullian (Neander's Antignostikus, etc. Bohn's trans., vol. ii. pp. 200-207). [25] Introductory Notice to the Anti-Marcion, pp. xiii., xiv. [26] In the end of Chapter Second. [27] Eccl. Hist. illust. from Tertullian's Writings, p. 36 sqq. (ed. 3, Lond. 1845). [28] See Kaye, as above. [29] Antignostikus, p. 424 (Bohn's tr., ed. 1851). [30] See Judg. ix. 2 sqq. [31] See 2 Kings (4 Kings in LXX. and Vulg.) xiv. 9. [32] Here, again, our limits forbid a discussion; but the allusion to the Rhone having "scarcely yet lost the stain of blood" which we find in the ad. Natt. i. 17, compared with Apol. 35, seems to favour the idea of those who date the ad. Natt. earlier than the Apology, and consider the latter as a kind of new edition of the former: while it would fix the date of the ad. Natt. as not certainly earlier than 197, in which year (as we have seen) Albinus died. The fatal battle took place on the banks of the Rhone. [33] In c. 7. [34] Viz. in the de Monog. [35] It looks strange to see Tertullian's works referred to as consisting of "about thirty short treatises" in Murdock's note on Moshiem. See the ed. of the Eccl. Hist. by Dr. J. Seaton Reid, p. 65, n. 2, Lond. and Bel. 1852. [36] This last qualification is very specially observable in Dr. Kaye. [37] In his article on Tertullian in Smith's Dict. of Biog. and Myth. [38] Referred to apparently in de Pudic. ad init.-Tr. [39] The de Præscr. is ref. to in adv. Marc. i.; adv Prax. 2; de Carne Christi, 2; adv. Hermog. 1. [40] Ref. to in de Res. Carn. 2, 14; Scorp. 5; de Anima, 21. The only mark, as the learned Bishop's remarks imply, for fixing the date of publication as Montanistic, is the fact that Tertullian alludes, in the opening sentences, to B. i. Hence B. ii. could not, in its present form, have appeared till after B. i. Now B. i. contains evident marks of Montanism: see the last chapter, for instance. But the writer speaks (in the same passage) of B. ii. as being the treatise, the ill fate of which in its unfinished condition he there relates--at least such seems the legitimate sense of his words--now remodelled. Hence, when originally written, it may not have been Montanistic.--Tr. [41] Ref. to in de Res. Carn. 2, 17, 45; comp. cc. 18, 21. [42] Ref. to in de Carn. Chr. 7. [43] Ref. to in de Res. Carn. 2. [44] See the beginning and end of the de Carne Christi.--Tr. Ref. to in adv. Marc. v. 10. [45] In c. 4 Tertullian speaks as if he had already refuted all the heretics. [46] Ref. to in de Jej. c. 1. [47] Ref. to in de Idolol. 13; in de Cult. Fem. i. 8. In the de Cor. 6 is a reference to the Greek tract de Spectaculis by our author. [48] Archdeacon Evans, in his Biography of the Early Church (in the Theological Library), suggests that the success which the Apology met with, or at least the fame it brought its author, may have been the occasion of Tertullian's visit to Rome. He rejects entirely the supposition that Tertullian was a presbyter of the Roman church; nor does he think Eusebius' words, kai ton malista epi Romes lampron (Eccl. Hist. ii. 2. 47 ad fin., 48 ad init.), sufficiently plain to be relied on. One thing does seem pretty plain, that the rendering of them which Rufinus gives, and Valesius follows, "inter nostros" (sc. Latinos) "Scriptores admodum clarus," cannot be correct. That we find a famous Roman lawyer Tertullianus, or Tertyllianus, among the writers fragments of whom are preserved in the Pandects, Neander reminds us; but (as he says) it by no means follows, even if it could be proved that the date of the said lawyer corresponded with the supposed date of our Tertullian, that they were identical. Still it is worth bearing in mind, especially as a similarity of language exists, or has been thought to exist, between the jurist and the Christian author. And the juridical language and tone of our author do seem to point to his having--though Mr. Evans regards that as doubtful--been a trained lawyer.--Tr. [49] Kaye, as above. Pref. to 2d ed. pp. xxi. xxii. incorporated in the 3d ed., which I always quote. [50] i.e., four years after Kaye's third. [51] See Pref. 2d ed. p. xix. n. 9. [52] It being from that book that the quotations are taken which make up the remainder of the tract, as Semler, worthless as his theories are, has well shown. [53] "Sæculi" or "of the world," or perhaps "of heathenism." [54] Catal. Scrippt. Eccles. c. 18. [55] P. 952, tom. iii. Opp. ed. Bened. [56] De Ecclesiæ dogmatibus, c. 55. [57] Referred to in Adv. Marc. iv. 22. So Kaye thinks; but perhaps the reference is doubtful. See, however, the passage in Dr. Holmes' translation in the present series, with his note thereon. [58] De Scriptt. Eccles. 53, 24, 40. [59] i.e., Rome. [60] Antistes. [61] A Marcionite at one time: he subsequently set up a sect of his own. He is mentioned in the adv. omn. Hær. c. 6. [62] Censu. [63] Catal. Scrippt. Eccles. c. 58. [64] Catal. Scrippt. Eccles. c. 70. [65] Oehler speaks more decidedly than Kaye. [66] Epist. ad Eustochium de Custodia Virginitatis, p. 37, tom. iv. Opp. ed. Bened.; adv. Jovin. i. p. 157, tom. iv. Opp. ed. Bened. [67] In the Catal. Scrippt. Eccles. [68] "Mendacem" is his word. I know not whether he intends to charge Pamelius with wilful fraud. [69] Doctor of the Sorbonne, said by Bossuet to have proved himself "a semi-Pelagian and Jansenist!" born in 1603, in Normandy, died in 1678. [70] Jer. de Vir. Illust. c. 74. [71] B. 470, d. 560. [72] He must not be confounded with the still more famous John Albert Fabricius of the next century, referred to in p. xv. above. [73] Whole of these metrical fragments. [74] Lardner, Credibility, vol. iii. p. 169, under "Victorinus of Pettaw," ed. Kippis, Lond. 1838. [75] See Lardner, as above. [76] See Migne, who prefixes this judgment of Rig. to the de Judicio Domini. tertullian apology anf03 tertullian-apology The Apology /ccel/schaff/anf03.iv.i.html __________________________________________________________________ __________________________________________________________________ I. Apology. [Translated by the Rev. S. Thelwall, Late Scholar of Christ's College, Cantab.] ------------------------ The Apology. [77] Chapter I. Rulers of the Roman Empire, if, seated for the administration of justice on your lofty tribunal, under the gaze of every eye, and occupying there all but the highest position in the state, you may not openly inquire into and sift before the world the real truth in regard to the charges made against the Christians; if in this case alone you are afraid or ashamed to exercise your authority in making public inquiry with the carefulness which becomes justice; if, finally, the extreme severities inflicted on our people in recently private judgments, stand in the way of our being permitted to defend ourselves before you, you cannot surely forbid the Truth to reach your ears by the secret pathway of a noiseless book. [78] She has no appeals to make to you in regard of her condition, for that does not excite her wonder. She knows that she is but a sojourner on the earth, and that among strangers she naturally finds foes; and more than this, that her origin, her dwelling-place, her hope, her recompense, her honours, are above. One thing, meanwhile, she anxiously desires of earthly rulers--not to be condemned unknown. What harm can it do to the laws, supreme in their domain, to give her a hearing? Nay, for that part of it, will not their absolute supremacy be more conspicuous in their condemning her, even after she has made her plea? But if, unheard, sentence is pronounced against her, besides the odium of an unjust deed, you will incur the merited suspicion of doing it with some idea that it is unjust, as not wishing to hear what you may not be able to hear and condemn. We lay this before you as the first ground on which we urge that your hatred to the name of Christian is unjust. And the very reason which seems to excuse this injustice (I mean ignorance) at once aggravates and convicts it. For what is there more unfair than to hate a thing of which you know nothing, even though it deserve to be hated? Hatred is only merited when it is known to be merited. But without that knowledge, whence is its justice to be vindicated? for that is to be proved, not from the mere fact that an aversion exists, but from acquaintance with the subject. When men, then, give way to a dislike simply because they are entirely ignorant of the nature of the thing disliked, why may it not be precisely the very sort of thing they should not dislike? So we maintain that they are both ignorant while they hate us, and hate us unrighteously while they continue in ignorance, the one thing being the result of the other either way of it. The proof of their ignorance, at once condemning and excusing their injustice, is this, that those who once hated Christianity because they knew nothing about it, no sooner come to know it than they all lay down at once their enmity. From being its haters they become its disciples. By simply getting acquainted with it, they begin now to hate what they had formerly been, and to profess what they had formerly hated; and their numbers are as great as are laid to our charge. The outcry is that the State is filled with Christians--that they are in the fields, in the citadels, in the islands: they make lamentation, as for some calamity, that both sexes, every age and condition, even high rank, are passing over to the profession of the Christian faith; and yet for all, their minds are not awakened to the thought of some good they have failed to notice in it. They must not allow any truer suspicions to cross their minds; they have no desire to make closer trial. Here alone the curiosity of human nature slumbers. They like to be ignorant, though to others the knowledge has been bliss. Anacharsis reproved the rude venturing to criticise the cultured; how much more this judging of those who know, by men who are entirely ignorant, might he have denounced! Because they already dislike, they want to know no more. Thus they prejudge that of which they are ignorant to be such, that, if they came to know it, it could no longer be the object of their aversion; since, if inquiry finds nothing worthy of dislike, it is certainly proper to cease from an unjust dislike, while if its bad character comes plainly out, instead of the detestation entertained for it being thus diminished, a stronger reason for perseverance in that detestation is obtained, even under the authority of justice itself. But, says one, a thing is not good merely because multitudes go over to it; for how many have the bent of their nature towards whatever is bad! how many go astray into ways of error! It is undoubted. Yet a thing that is thoroughly evil, not even those whom it carries away venture to defend as good. Nature throws a veil either of fear or shame over all evil. For instance, you find that criminals are eager to conceal themselves, avoid appearing in public, are in trepidation when they are caught, deny their guilt, when they are accused; even when they are put to the rack, they do not easily or always confess; when there is no doubt about their condemnation, they grieve for what they have done. In their self-communings they admit their being impelled by sinful dispositions, but they lay the blame either on fate or on the stars. They are unwilling to acknowledge that the thing is theirs, because they own that it is wicked. But what is there like this in the Christian's case? The only shame or regret he feels, is at not having been a Christian earlier. If he is pointed out, he glories in it; if he is accused, he offers no defence; interrogated, he makes voluntary confession; condemned he renders thanks. What sort of evil thing is this, which wants all the ordinary peculiarities of evil--fear, shame, subterfuge, penitence, lamenting? What! is that a crime in which the criminal rejoices? to be accused of which is his ardent wish, to be punished for which is his felicity? You cannot call it madness, you who stand convicted of knowing nothing of the matter. __________________________________________________________________ [77] [Great diversity exists among the critics as to the date of this Apology; see Kaye, pp. xvi. 48, 65. Mosheim says, a.d. 198, Kaye a.d. 204.] [78] Elucidation II. __________________________________________________________________ Chapter II. If, again, it is certain that we are the most wicked of men, why do you treat us so differently from our fellows, that is, from other criminals, it being only fair that the same crime should get the same treatment? When the charges made against us are made against others, they are permitted to make use both of their own lips and of hired pleaders to show their innocence. They have full opportunity of answer and debate; in fact, it is against the law to condemn anybody undefended and unheard. Christians alone are forbidden to say anything in exculpation of themselves, in defence of the truth, to help the judge to a righteous decision; all that is cared about is having what the public hatred demands--the confession of the name, not examination of the charge: while in your ordinary judicial investigations, on a man's confession of the crime of murder, or sacrilege, or incest, or treason, to take the points of which we are accused, you are not content to proceed at once to sentence,--you do not take that step till you thoroughly examine the circumstances of the confession--what is the real character of the deed, how often, where, in what way, when he has done it, who were privy to it, and who actually took part with him in it. Nothing like this is done in our case, though the falsehoods disseminated about us ought to have the same sifting, that it might be found how many murdered children each of us had tasted; how many incests each of us had shrouded in darkness; what cooks, what dogs had been witness of our deeds. Oh, how great the glory of the ruler who should bring to light some Christian who had devoured a hundred infants! But, instead of that, we find that even inquiry in regard to our case is forbidden. For the younger Pliny, when he was ruler of a province, having condemned some Christians to death, and driven some from their stedfastness, being still annoyed by their great numbers, at last sought the advice of Trajan, [79] the reigning emperor, as to what he was to do with the rest, explaining to his master that, except an obstinate disinclination to offer sacrifices, he found in the religious services nothing but meetings at early morning for singing hymns to Christ and [80] God, and sealing home their way of life by a united pledge to be faithful to their religion, forbidding murder, adultery, dishonesty, and other crimes. Upon this Trajan wrote back that Christians were by no means to be sought after; but if they were brought before him, they should be punished. O miserable deliverance,--under the necessities of the case, a self-contradiction! It forbids them to be sought after as innocent, and it commands them to be punished as guilty. It is at once merciful and cruel; it passes by, and it punishes. Why dost thou play a game of evasion upon thyself, O Judgment? If thou condemnest, why dost thou not also inquire. If thou does not inquire, why dost thou not also absolve? Military stations are distributed through all the provinces for tracking robbers. Against traitors and public foes every man is a soldier; search is made even for their confederates and accessories. The Christian alone must not be sought, though he may be brought and accused before the judge; as if a search had any other end than that in view! And so you condemn the man for whom nobody wished a search to be made when he is presented to you, and who even now does not deserve punishment, I suppose, because of his guilt, but because, though forbidden to be sought, he was found. And then, too, you do not in that case deal with us in the ordinary way of judicial proceedings against offenders; for, in the case of others denying, you apply the torture to make them confess--Christians alone you torture, to make them deny; whereas, if we were guilty of any crime, we should be sure to deny it, and you with your tortures would force us to confession. Nor indeed should you hold that our crimes require no such investigation merely on the ground that you are convinced by our confession of the name that the deeds were done,--you who are daily wont, though you know well enough what murder is, none the less to extract from the confessed murderer a full account of how the crime was perpetrated. So that with all the greater perversity you act, when, holding our crimes proved by our confession of the name of Christ, you drive us by torture to fall from our confession, that, repudiating the name, we may in like manner repudiate also the crimes with which, from that same confession, you had assumed that we were chargeable. I suppose, though you believe us to be the worst of mankind, you do not wish us to perish. For thus, no doubt, you are in the habit of bidding the murderer deny, and of ordering the man guilty of sacrilege to the rack if he persevere in his acknowledgment! Is that the way of it? But if thus you do not deal with us as criminals, you declare us thereby innocent, when as innocent you are anxious that we do not persevere in a confession which you know will bring on us a condemnation of necessity, not of justice, at your hands. "I am a Christian," the man cries out. He tells you what he is; you wish to hear from him what he is not. Occupying your place of authority to extort the truth, you do your utmost to get lies from us. "I am," he says, "that which you ask me if I am. Why do you torture me to sin? I confess, and you put me to the rack. What would you do if I denied? Certainly you give no ready credence to others when they deny. When we deny, you believe at once. Let this perversity of yours lead you to suspect that there is some hidden power in the case under whose influence you act against the forms, against the nature of public justice, even against the very laws themselves. For, unless I am greatly mistaken, the laws enjoin offenders to be searched out, and not to be hidden away. They lay it down that persons who own a crime are to be condemned, not acquitted. The decrees of the senate, the commands of your chiefs, lay this clearly down. The power of which you are servants is a civil, not a tyrannical domination. Among tyrants, indeed, torments used to be inflicted even as punishments: with you they are mitigated to a means of questioning alone. Keep to your law in these as necessary till confession is obtained; and if the torture is anticipated by confession, there will be no occasion for it: sentence should be passed; the criminal should be given over to the penalty which is his due, not released. Accordingly, no one is eager for the acquittal of the guilty; it is not right to desire that, and so no one is ever compelled to deny. Well, you think the Christian a man of every crime, an enemy of the gods, of the emperor, of the laws, of good morals, of all nature; yet you compel him to deny, that you may acquit him, which without him denial you could not do. You play fast and loose with the laws. You wish him to deny his guilt, that you may, even against his will, bring him out blameless and free from all guilt in reference to the past! Whence is this strange perversity on your part? How is it you do not reflect that a spontaneous confession is greatly more worthy of credit than a compelled denial; or consider whether, when compelled to deny, a man's denial may not be in good faith, and whether acquitted, he may not, then and there, as soon as the trial is over, laugh at your hostility, a Christian as much as ever? Seeing, then, that in everything you deal differently with us than with other criminals, bent upon the one object of taking from us our name (indeed, it is ours no more if we do what Christians never do), it is made perfectly clear that there is no crime of any kind in the case, but merely a name which a certain system, ever working against the truth, pursues with its enmity, doing this chiefly with the object of securing that men may have no desire to know for certain what they know for certain they are entirely ignorant of. Hence, too, it is that they believe about us things of which they have no proof, and they are disinclined to have them looked into, lest the charges, they would rather take on trust, are all proved to have no foundation, that the name so hostile to that rival power--its crimes presumed, not proved--may be condemned simply on its own confession. So we are put to the torture if we confess, and we are punished if we persevere, and if we deny we are acquitted, because all the contention is about a name. Finally, why do you read out of your tablet-lists that such a man is a Christian? Why not also that he is a murderer? And if a Christian is a murderer, why not guilty, too, of incest, or any other vile thing you believe of us? In our case alone you are either ashamed or unwilling to mention the very names of our crimes--If to be called a "Christian" does not imply any crime, the name is surely very hateful, when that of itself is made a crime. __________________________________________________________________ [79] [For chronological dates in our author's age, see Elucidation III. Tertullian places an interval of 115 years, 6 months, and 15 days between Tiberius and Antoninus Pius. See Answer to the Jews, cap. vii. infra.] [80] Another reading is "ut Deo," as God. __________________________________________________________________ Chapter III. What are we to think of it, that most people so blindly knock their heads against the hatred of the Christian name; that when they bear favourable testimony to any one, they mingle with it abuse of the name he bears? "A good man," says one, "is Gaius Seius, only that he is a Christian." So another, "I am astonished that a wise man like Lucius should have suddenly become a Christian." Nobody thinks it needful to consider whether Gaius is not good and Lucius wise, on this very account that he is a Christian; or a Christian, for the reason that he is wise and good. They praise what they know, they abuse what they are ignorant of, and they inspire their knowledge with their ignorance; though in fairness you should rather judge of what is unknown from what is known, than what is known from what is unknown. Others, in the case of persons whom, before they took the name of Christian, they had known as loose, and vile, and wicked, put on them a brand from the very thing which they praise. In the blindness of their hatred, they fall foul of their own approving judgment! "What a woman she was! how wanton! how gay! What a youth he was! how profligate! how libidinous!--they have become Christians!" So the hated name is given to a reformation of character. Some even barter away their comforts for that hatred, content to bear injury, if they are kept free at home from the object of their bitter enmity. The wife, now chaste, the husband, now no longer jealous, casts out of his house; the son, now obedient, the father, who used to be so patient, disinherits; the servant, now faithful, the master, once so mild, commands away from his presence; it is a high offence for any one to be reformed by the detested name. Goodness is of less value than hatred of Christians. Well now, if there is this dislike of the name, what blame can you attach to names? What accusation can you bring against mere designations, save that something in the word sounds either barbarous, or unlucky, or scurrilous, or unchaste? But Christian, so far as the meaning of the word is concerned, is derived from anointing. Yes, and even when it is wrongly pronounced by you "Chrestianus" (for you do not even know accurately the name you hate), it comes from sweetness and benignity. You hate, therefore, in the guiltless, even a guiltless name. But the special ground of dislike to the sect is, that it bears the name of its Founder. Is there anything new in a religious sect getting for its followers a designation from its master? Are not the philosophers called from the founders of their systems--Platonists, Epicureans, Pythagoreans? Are not the Stoics and Academics so called also from the places in which they assembled and stationed themselves? and are not physicians named from Erasistratus, grammarians from Aristarchus, cooks even from Apicius? And yet the bearing of the name, transmitted from the original institutor with whatever he has instituted, offends no one. No doubt, if it is proved that the sect is a bad one, and so its founder bad as well, that will prove that the name is bad and deserves our aversion, in respect of the character both of the sect and its author. Before, therefore, taking up a dislike to the name, it behoved you to consider the sect in the author, or the author in the sect. But now, without any sifting and knowledge of either, the mere name is made matter of accusation, the mere name is assailed, and a sound alone brings condemnation on a sect and its author both, while of both you are ignorant, because they have such and such a designation, not because they are convicted of anything wrong. __________________________________________________________________ Chapter IV. And so, having made these remarks as it were by way of preface, that I might show in its true colours the injustice of the public hatred against us, I shall now take my stand on the plea of our blamelessness; and I shall not only refute the things which are objected to us, but I shall also retort them on the objectors, that in this way all may know that Christians are free from the very crimes they are so well aware prevail among themselves, that they may at the same time be put to the blush for their accusations against us,--accusations I shall not say of the worst of men against the best, but now, as they will have it, against those who are only their fellows in sin. We shall reply to the accusation of all the various crimes we are said to be guilty of in secret, such as we find them committing in the light of day, and as being guilty of which we are held to be wicked, senseless, worthy of punishment, deserving of ridicule. But since, when our truth meets you successfully at all points, the authority of the laws as a last resort is set up against it, so that it is either said that their determinations are absolutely conclusive, or the necessity of obedience is, however unwillingly, preferred to the truth, I shall first, in this matter of the laws grapple with you as with their chosen protectors. Now first, when you sternly lay it down in your sentences, "It is not lawful for you to exist," and with unhesitating rigour you enjoin this to be carried out, you exhibit the violence and unjust domination of mere tyranny, if you deny the thing to be lawful, simply on the ground that you wish it to be unlawful, not because it ought to be. But if you would have it unlawful because it ought not to be lawful, without doubt that should have no permission of law which does harm; and on this ground, in fact, it is already determined that whatever is beneficial is legitimate. Well, if I have found what your law prohibits to be good, as one who has arrived at such a previous opinion, has it not lost its power to debar me from it, though that very thing, if it were evil, it would justly forbid to me? If your law has gone wrong, it is of human origin, I think; it has not fallen from heaven. Is it wonderful that man should err in making a law, or come to his senses in rejecting it? Did not the Lacedæmonians amend the laws of Lycurgus himself, thereby inflicting such pain on their author that he shut himself up, and doomed himself to death by starvation? Are you not yourselves every day, in your efforts to illumine the darkness of antiquity, cutting and hewing with the new axes of imperial rescripts and edicts, that whole ancient and rugged forest of your laws? Has not Severus, that most resolute of rulers, but yesterday repealed the ridiculous Papian laws [81] which compelled people to have children before the Julian laws allow matrimony to be contracted, and that though they have the authority of age upon their side? There were laws, too, in old times, that parties against whom a decision had been given might be cut in pieces by their creditors; however, by common consent that cruelty was afterwards erased from the statutes, and the capital penalty turned into a brand of shame. By adopting the plan of confiscating a debtor's goods, it was sought rather to pour the blood in blushes over his face than to pour it out. How many laws lie hidden out of sight which still require to be reformed! For it is neither the number of their years nor the dignity of their maker that commends them, but simply that they are just; and therefore, when their injustice is recognized, they are deservedly condemned, even though they condemn. Why speak we of them as unjust? nay, if they punish mere names, we may well call them irrational. But if they punish acts, why in our case do they punish acts solely on the ground of a name, while in others they must have them proved not from the name, but from the wrong done? I am a practiser of incest (so they say); why do they not inquire into it? I am an infant-killer; why do they not apply the torture to get from me the truth? I am guilty of crimes against the gods, against the Cæsars; why am I, who am able to clear myself, not allowed to be heard on my own behalf? No law forbids the sifting of the crimes which it prohibits, for a judge never inflicts a righteous vengeance if he is not well assured that a crime has been committed; nor does a citizen render a true subjection to the law, if he does not know the nature of the thing on which the punishment is inflicted. It is not enough that a law is just, nor that the judge should be convinced of its justice; those from whom obedience is expected should have that conviction too. Nay, a law lies under strong suspicions which does not care to have itself tried and approved: it is a positively wicked law, if, unproved, it tyrannizes over men. __________________________________________________________________ [81] [A reference in which Kaye sees no reason to doubt that the Apology was written during the reign under the emperor. See Kaye's Tertullian, p. 49.] __________________________________________________________________ Chapter V. To say a word about the origin of laws of the kind to which we now refer, there was an old decree that no god should be consecrated by the emperor till first approved by the senate. Marcus Æmilius had experience of this in reference to his god Alburnus. And this, too, makes for our case, that among you divinity is allotted at the judgment of human beings. Unless gods give satisfaction to men, there will be no deification for them: the god will have to propitiate the man. Tiberius [82] accordingly, in whose days the Christian name made its entry into the world, having himself received intelligence from Palestine of events which had clearly shown the truth of Christ's divinity, brought the matter before the senate, with his own decision in favour of Christ. The senate, because it had not given the approval itself, rejected his proposal. Cæsar held to his opinion, threatening wrath against all accusers of the Christians. Consult your histories; you will there find that Nero was the first who assailed with the imperial sword the Christian sect, making progress then especially at Rome. But we glory in having our condemnation hallowed by the hostility of such a wretch. For any one who knows him, can understand that not except as being of singular excellence did anything bring on it Nero's condemnation. Domitian, too, a man of Nero's type in cruelty, tried his hand at persecution; but as he had something of the human in him, he soon put an end to what he had begun, even restoring again those whom he had banished. Such as these have always been our persecutors,--men unjust, impious, base, of whom even you yourselves have no good to say, the sufferers under whose sentences you have been wont to restore. But among so many princes from that time to the present day, with anything of divine and human wisdom in them, point out a single persecutor of the Christian name. So far from that, we, on the contrary, bring before you one who was their protector, as you will see by examining the letters of Marcus Aurelius, that most grave of emperors, in which he bears his testimony that that Germanic drought was removed by the rains obtained through the prayers of the Christians who chanced to be fighting under him. And as he did not by public law remove from Christians their legal disabilities, yet in another way he put them openly aside, even adding a sentence of condemnation, and that of greater severity, against their accusers. What sort of laws are these which the impious alone execute against us--and the unjust, the vile, the bloody, the senseless, the insane? which Trajan to some extent made naught by forbidding Christians to be sought after; which neither a Hadrian, though fond of searching into all things strange and new, nor a Vespasian, though the subjugator of the Jews, nor a Pius, nor a Verus, ever enforced? It should surely be judged more natural for bad men to be eradicated by good princes as being their natural enemies, than by those of a spirit kindred with their own. __________________________________________________________________ [82] [Elucidation IV.] __________________________________________________________________ Chapter VI. I would now have these most religious protectors and vindicators of the laws and institutions of their fathers, tell me, in regard to their own fidelity and the honour, and submission they themselves show to ancestral institutions, if they have departed from nothing--if they have in nothing gone out of the old paths--if they have not put aside whatsoever is most useful and necessary as rules of a virtuous life. What has become of the laws repressing expensive and ostentatious ways of living? which forbade more than a hundred asses to be expended on a supper, and more than one fowl to be set on the table at a time, and that not a fatted one; which expelled a patrician from the senate on the serious ground, as it was counted, of aspiring to be too great, because he had acquired ten pounds of silver; which put down the theatres as quickly as they arose to debauch the manners of the people; which did not permit the insignia of official dignities or of noble birth to be rashly or with impunity usurped? For I see the Centenarian suppers must now bear the name, not from the hundred asses, but from the hundred sestertia [83] expended on them; and that mines of silver are made into dishes (it were little if this applied only to senators, and not to freedmen or even mere whip-spoilers [84] ). I see, too, that neither is a single theatre enough, nor are theatres unsheltered: no doubt it was that immodest pleasure might not be torpid in the wintertime, the Lacedæmonians invented their woollen cloaks for the plays. I see now no difference between the dress of matrons and prostitutes. In regard to women, indeed, those laws of your fathers, which used to be such an encouragement to modesty and sobriety, have also fallen into desuetude, when a woman had yet known no gold upon her save on the finger, which, with the bridal ring, her husband had sacredly pledged to himself; when the abstinence of women from wine was carried so far, that a matron, for opening the compartments of a wine cellar, was starved to death by her friends,--while in the times of Romulus, for merely tasting wine, Mecenius killed his wife, and suffered nothing for the deed. With reference to this also, it was the custom of women to kiss their relatives, that they might be detected by their breath. Where is that happiness of married life, ever so desirable, which distinguished our earlier manners, and as the result of which for about 600 years there was not among us a single divorce? Now, women have every member of the body heavy laden with gold; wine-bibbing is so common among them, that the kiss is never offered with their will; and as for divorce, they long for it as though it were the natural consequence of marriage. The laws, too, your fathers in their wisdom had enacted concerning the very gods themselves, you their most loyal children have rescinded. The consuls, by the authority of the senate, banished Father Bacchus and his mysteries not merely from the city, but from the whole of Italy. The consuls Piso and Gabinius, no Christians surely, forbade Serapis, and Isis, and Arpocrates, with their dogheaded friend, [85] admission into the Capitol--in the act casting them out from the assembly of the gods--overthrow their altars, and expelled them from the country, being anxious to prevent the vices of their base and lascivious religion from spreading. These, you have restored, and conferred highest honours on them. What has come to your religion--of the veneration due by you to your ancestors? In your dress, in your food, in your style of life, in your opinions, and last of all in your very speech, you have renounced your progenitors. You are always praising antiquity, and yet every day you have novelties in your way of living. From your having failed to maintain what you should, you make it clear, that, while you abandon the good ways of your fathers, you retain and guard the things you ought not. Yet the very tradition of your fathers, which you still seem so faithfully to defend, and in which you find your principal matter of accusation against the Christians--I mean zeal in the worship of the gods, the point in which antiquity has mainly erred--although you have rebuilt the altars of Serapis, now a Roman deity, and to Bacchus, now become a god of Italy, you offer up your orgies,--I shall in its proper place show that you despise, neglect, and overthrow, casting entirely aside the authority of the men of old. I go on meantime to reply to that infamous charge of secret crimes, clearing my way to things of open day. __________________________________________________________________ [83] As = 2-1/8 farthings. Sestertium = £7, 16s. 3d. [84] Slaves still bearing the marks of the scourge. [85] Anubis. __________________________________________________________________ Chapter VII. Monsters of wickedness, we are accused of observing a holy rite in which we kill a little child and then eat it; in which, after the feast, we practise incest, the dogs--our pimps, forsooth, overturning the lights and getting us the shamelessness of darkness for our impious lusts. This is what is constantly laid to our charge, and yet you take no pains to elicit the truth of what we have been so long accused. Either bring, then, the matter to the light of day if you believe it, or give it no credit as having never inquired into it. On the ground of your double dealing, we are entitled to lay it down to you that there is no reality in the thing which you dare not expiscate. You impose on the executioner, in the case of Christians, a duty the very opposite of expiscation: he is not to make them confess what they do, but to make them deny what they are. We date the origin of our religion, as we have mentioned before, from the reign of Tiberius. Truth and the hatred of truth come into our world together. As soon as truth appears, it is regarded as an enemy. It has as many foes as there are strangers to it: the Jews, as was to be looked for, from a spirit of rivalry; the soldiers, out of a desire to extort money; our very domestics, by their nature. We are daily beset by foes, we are daily betrayed; we are oftentimes surprised in our meetings and congregations. Whoever happened withal upon an infant wailing, according to the common story? Whoever kept for the judge, just as he had found them, the gory mouths of Cyclops and Sirens? Whoever found any traces of uncleanness in their wives? Where is the man who, when he had discovered such atrocities, concealed them; or, in the act of dragging the culprits before the judge, was bribed into silence? If we always keep our secrets, when were our proceedings made known to the world? Nay, by whom could they be made known? Not, surely, by the guilty parties themselves; even from the very idea of the thing, the fealty of silence being ever due to mysteries. The Samothracian and Eleusinian make no disclosures--how much more will silence be kept in regard to such as are sure, in their unveiling, to call forth punishment from man at once, while wrath divine is kept in store for the future? If, then, Christians are not themselves the publishers of their crime, it follows of course it must be strangers. And whence have they their knowledge, when it is also a universal custom in religious initiations to keep the profane aloof, and to beware of witnesses, unless it be that those who are so wicked have less fear than their neighbors? Every one knows what sort of thing rumour is. It is one of your own sayings, that "among all evils, none flies so fast as rumour." Why is rumour such an evil thing? Is it because it is fleet? Is it because it carries information? Or is it because it is in the highest degree mendacious?--a thing, not even when it brings some truth to us, without a taint of falsehood, either detracting, or adding, or changing from the simple fact? Nay more, it is the very law of its being to continue only while it lies, and to live but so long as there is no proof; for when the proof is given, it ceases to exist; and, as having done its work of merely spreading a report, it delivers up a fact, and is henceforth held to be a fact, and called a fact. And then no one says, for instance, "They say that it took place at Rome," or, "There is a rumour that he has obtained a province," but, "He has got a province," and, "It took place at Rome." Rumour, the very designation of uncertainty, has no place when a thing is certain. Does any but a fool put his trust in it? For a wise man never believes the dubious. Everybody knows, however zealously it is spread abroad, on whatever strength of asseveration it rests, that some time or other from some one fountain it has its origin. Thence it must creep into propagating tongues and ears; and a small seminal blemish so darkens all the rest of the story, that no one can determine whether the lips, from which it first came forth, planted the seed of falsehood, as often happens, from a spirit of opposition, or from a suspicious judgment, or from a confirmed, nay, in the case of some, an inborn, delight in lying. It is well that time brings all to light, as your proverbs and sayings testify, by a provision of Nature, which has so appointed things that nothing long is hidden, even though rumour has not disseminated it. It is just then as it should be, that fame for so long a period has been alone aware of the crimes of Christians. This is the witness you bring against us--one that has never been able to prove the accusation it some time or other sent abroad, and at last by mere continuance made into a settled opinion in the world; so that I confidently appeal to Nature herself, ever true, against those who groundlessly hold that such things are to be credited. __________________________________________________________________ Chapter VIII. See now, we set before you the reward of these enormities. They give promise of eternal life. Hold it meanwhile as your own belief. I ask you, then, whether, so believing, you think it worth attaining with a conscience such as you will have. Come, plunge your knife into the babe, enemy of none, accused of none, child of all; or if that is another's work, simply take your place beside a human being dying before he has really lived, await the departure of the lately given soul, receive the fresh young blood, saturate your bread with it, freely partake. The while as you recline at table, take note of the places which your mother and your sister occupy; mark them well, so that when the dog-made darkness has fallen on you, you may make no mistake, for you will be guilty of a crime--unless you perpetrate a deed of incest. Initiated and sealed into things like these, you have life everlasting. Tell me, I pray you, is eternity worth it? If it is not, then these things are not to be credited. Even although you had the belief, I deny the will; and even if you had the will, I deny the possibility. Why then can others do it, if you cannot? why cannot you, if others can? I suppose we are of a different nature--are we Cynopæ or Sciapodes? [86] You are a man yourself as well as the Christian: if you cannot do it, you ought not to believe it of others, for a Christian is a man as well as you. But the ignorant, forsooth, are deceived and imposed on. They were quite unaware of anything of the kind being imputed to Christians, or they would certainly have looked into it for themselves, and searched the matter out. Instead of that, it is the custom for persons wishing initiation into sacred rites, I think, to go first of all to the master of them, that he may explain what preparations are to be made. Then, in this case, no doubt he would say, "You must have a child still of tender age, that knows not what it is to die, and can smile under thy knife; bread, too, to collect the gushing blood; in addition to these, candlesticks, and lamps, and dogs--with tid-bits to draw them on to the extinguishing of the lights: above all things, you will require to bring your mother and your sister with you." But what if mother and sister are unwilling? or if there be neither the one nor the other? What if there are Christians with no Christian relatives? He will not be counted, I suppose, a true follower of Christ, who has not a brother or a son. And what now, if these things are all in store for them without their knowledge? At least afterwards they come to know them; and they bear with them, and pardon them. They fear, it may be said, lest they have to pay for it if they let the secret out: nay, but they will rather in that case have every claim to protection; they will even prefer, one might think, dying by their own hand, to living under the burden of such a dreadful knowledge. Admit that they have this fear; yet why do they still persevere? For it is plain enough that you will have no desire to continue what you would never have been, if you had had previous knowledge of it. __________________________________________________________________ [86] Fabulous monsters. __________________________________________________________________ Chapter IX. That I may refute more thoroughly these charges, I will show that in part openly, in part secretly, practices prevail among you which have led you perhaps to credit similar things about us. Children were openly sacrificed in Africa to Saturn as lately as the proconsulship of Tiberius, who exposed to public gaze the priests suspended on the sacred trees overshadowing their temple--so many crosses on which the punishment which justice craved overtook their crimes, as the soldiers of our country still can testify who did that very work for that proconsul. And even now that sacred crime still continues to be done in secret. It is not only Christians, you see, who despise you; for all that you do there is neither any crime thoroughly and abidingly eradicated, nor does any of your gods reform his ways. When Saturn did not spare his own children, he was not likely to spare the children of others; whom indeed the very parents themselves were in the habit of offering, gladly responding to the call which was made on them, and keeping the little ones pleased on the occasion, that they might not die in tears. At the same time, there is a vast difference between homicide and parricide. A more advanced age was sacrificed to Mercury in Gaul. I hand over the Tauric fables to their own theatres. Why, even in that most religious city of the pious descendants of Æneas, there is a certain Jupiter whom in their games they lave with human blood. It is the blood of a beast-fighter, you say. Is it less, because of that, the blood of a man? [87] Or is it viler blood because it is from the veins of a wicked man? At any rate it is shed in murder. O Jove, thyself a Christian, and in truth only son of thy father in his cruelty! But in regard to child murder, as it does not matter whether it is committed for a sacred object, or merely at one's own self-impulse--although there is a great difference, as we have said, between parricide and homicide--I shall turn to the people generally. How many, think you, of those crowding around and gaping for Christian blood,--how many even of your rulers, notable for their justice to you and for their severe measures against us, may I charge in their own consciences with the sin of putting their offspring to death? As to any difference in the kind of murder, it is certainly the more cruel way to kill by drowning, or by exposure to cold and hunger and dogs. A maturer age has always preferred death by the sword. In our case, murder being once for all forbidden, we may not destroy even the foetus in the womb, while as yet the human being derives blood from other parts of the body for its sustenance. To hinder a birth is merely a speedier man-killing; nor does it matter whether you take away a life that is born, or destroy one that is coming to the birth. That is a man which is going to be one; you have the fruit already in its seed. As to meals of blood and such tragic dishes, read--I am not sure where it is told (it is in Herodotus, I think)--how blood taken from the arms, and tasted by both parties, has been the treaty bond among some nations. I am not sure what it was that was tasted in the time of Catiline. They say, too, that among some Scythian tribes the dead are eaten by their friends. But I am going far from home. At this day, among ourselves, blood consecrated to Bellona, blood drawn from a punctured thigh and then partaken of, seals initiation into the rites of that goddess. Those, too, who at the gladiator shows, for the cure of epilepsy, quaff with greedy thirst the blood of criminals slain in the arena, as it flows fresh from the wound, and then rush off--to whom do they belong? those, also, who make meals on the flesh of wild beasts at the place of combat--who have keen appetites for bear and stag? That bear in the struggle was bedewed with the blood of the man whom it lacerated: that stag rolled itself in the gladiator's gore. The entrails of the very bears, loaded with as yet undigested human viscera, are in great request. And you have men rifting up man-fed flesh? If you partake of food like this, how do your repasts differ from those you accuse us Christians of? And do those, who, with savage lust, seize on human bodies, do less because they devour the living? Have they less the pollution of human blood on them because they only lick up what is to turn into blood? They make meals, it is plain, not so much of infants, as of grown-up men. Blush for your vile ways before the Christians, who have not even the blood of animals at their meals of simple and natural food; who abstain from things strangled and that die a natural death, for no other reason than that they may not contract pollution, so much as from blood secreted in the viscera. To clench the matter with a single example, you tempt Christians with sausages of blood, just because you are perfectly aware that the thing by which you thus try to get them to transgress they hold unlawful. [88] And how unreasonable it is to believe that those, of whom you are convinced that they regard with horror the idea of tasting the blood of oxen, are eager after blood of men; unless, mayhap, you have tried it, and found it sweeter to the taste! Nay, in fact, there is here a test you should apply to discover Christians, as well as the fire-pan and the censer. They should be proved by their appetite for human blood, as well as by their refusal to offer sacrifice; just as otherwise they should be affirmed to be free of Christianity by their refusal to taste of blood, as by their sacrificing; and there would be no want of blood of men, amply supplied as that would be in the trial and condemnation of prisoners. Then who are more given to the crime of incest than those who have enjoyed the instruction of Jupiter himself? Ctesias tells us that the Persians have illicit intercourse with their mothers. The Macedonians, too, are suspected on this point; for on first hearing the tragedy of OEdipus they made mirth of the incest-doer's grief, exclaiming, helaune eis ten metera. Even now reflect what opportunity there is for mistakes leading to incestuous comminglings--your promiscuous looseness supplying the materials. You first of all expose your children, that they may be taken up by any compassionate passer-by, to whom they are quite unknown; or you give them away, to be adopted by those who will do better to them the part of parents. Well, some time or other, all memory of the alienated progeny must be lost; and when once a mistake has been made, the transmission of incest thence will still go on--the race and the crime creeping on together. Then, further, wherever you are--at home, abroad, over the seas--your lust is an attendant, whose general indulgence, or even its indulgence in the most limited scale, may easily and unwittingly anywhere beget children, so that in this way a progeny scattered about in the commerce of life may have intercourse with those who are their own kin, and have no notion that there is any incest in the case. A persevering and stedfast chastity has protected us from anything like this: keeping as we do from adulteries and all post-matrimonial unfaithfulness, we are not exposed to incestuous mishaps. Some of us, making matters still more secure, beat away from them entirely the power of sensual sin, by a virgin continence, still boys in this respect when they are old. If you would but take notice that such sins as I have mentioned prevail among you, that would lead you to see that they have no existence among Christians. The same eyes would tell you of both facts. But the two blindnesses are apt to go together; so that those who do not see what is, think they see what is not. I shall show it to be so in everything. But now let me speak of matters which are more clear. __________________________________________________________________ [87] [Another example of what Christianity was doing for man as man.] [88] [See Elucidation VII., p. 58, infra in connection with usages in cap. xxxix.] __________________________________________________________________ Chapter X. "You do not worship the gods," you say; "and you do not offer sacrifices for the emperors." Well, we do not offer sacrifice for others, for the same reason that we do not for ourselves,--namely, that your gods are not at all the objects of our worship. So we are accused of sacrilege and treason. This is the chief ground of charge against us--nay, it is the sum-total of our offending; and it is worthy then of being inquired into, if neither prejudice nor injustice be the judge, the one of which has no idea of discovering the truth, and the other simply and at once rejects it. We do not worship your gods, because we know that there are no such beings. This, therefore, is what you should do: you should call on us to demonstrate their non-existence, and thereby prove that they have no claim to adoration; for only if your gods were truly so, would there be any obligation to render divine homage to them. And punishment even were due to Christians, if it were made plain that those to whom they refused all worship were indeed divine. But you say, They are gods. We protest and appeal from yourselves to your knowledge; let that judge us; let that condemn us, if it can deny that all these gods of yours were but men. If even it venture to deny that, it will be confuted by its own books of antiquities, from which it has got its information about them, bearing witness to this day, as they plainly do, both of the cities in which they were born, and the countries in which they have left traces of their exploits, as well as where also they are proved to have been buried. Shall I now, therefore, go over them one by one, so numerous and so various, new and old, barbarian, Grecian, Roman, foreign, captive and adopted, private and common, male and female, rural and urban, naval and military? It were useless even to hunt out all their names: so I may content myself with a compend; and this not for your information, but that you may have what you know brought to your recollection, for undoubtedly you act as if you had forgotten all about them. No one of your gods is earlier than Saturn: from him you trace all your deities, even those of higher rank and better known. What, then, can be proved of the first, will apply to those that follow. So far, then, as books give us information, neither the Greek Diodorus or Thallus, neither Cassius Severus or Cornelius Nepos, nor any writer upon sacred antiquities, have ventured to say that Saturn was any but a man: so far as the question depends on facts, I find none more trustworthy than those--that in Italy itself we have the country in which, after many expeditions, and after having partaken of Attic hospitalities, Saturn settled, obtaining cordial welcome from Janus, or, as the Salii will have it, Janis. The mountain on which he dwelt was called Saturnius; the city he founded is called Saturnia to this day; last of all, the whole of Italy, after having borne the name of Oenotria, was called Saturnia from him. He first gave you the art of writing, and a stamped coinage, and thence it is he presides over the public treasury. But if Saturn were a man, he had undoubtedly a human origin; and having a human origin, he was not the offspring of heaven and earth. As his parents were unknown, it was not unnatural that he should be spoken of as the son of those elements from which we might all seem to spring. For who does not speak of heaven and earth as father and mother, in a sort of way of veneration and honour? or from the custom which prevails among us of saying that persons of whom we have no knowledge, or who make a sudden appearance, have fallen from the skies? In this way it came about that Saturn, everywhere a sudden and unlooked-for guest, got everywhere the name of the Heaven-born. For even the common folk call persons whose stock is unknown, sons of earth. I say nothing of how men in these rude times were wont to act, when they were impressed by the look of any stranger happening to appear among them, as though it were divine, since even at this day men of culture make gods of those whom, a day or two before, they acknowledged to be dead men by their public mourning for them. Let these notices of Saturn, brief as they are, suffice. It will thus also be proved that Jupiter is as certainly a man, as from a man he sprung; and that one after another the whole swarm is mortal like the primal stock. __________________________________________________________________ Chapter XI. And since, as you dare not deny that these deities of yours once were men, you have taken it on you to assert that they were made gods after their decease, let us consider what necessity there was for this. In the first place, you must concede the existence of one higher God--a certain wholesale dealer in divinity, who has made gods of men. For they could neither have assumed a divinity which was not theirs, nor could any but one himself possessing it have conferred it on them. If there was no one to make gods, it is vain to dream of gods being made when thus you have no god-maker. Most certainly, if they could have deified themselves, with a higher state at their command, they never would have been men. If, then, there be one who is able to make gods, I turn back to an examination of any reason there may be for making gods at all; and I find no other reason than this, that the great God has need of their ministrations and aids in performing the offices of Deity. But first it is an unworthy idea that He should need the help of a man, and in fact a dead man, when, if He was to be in want of this assistance from the dead, He might more fittingly have created some one a god at the beginning. Nor do I see any place for his action. For this entire world-mass--whether self-existent and uncreated, as Pythagoras maintains, or brought into being by a creator's hands, as Plato holds--was manifestly, once for all in its original construction, disposed, and furnished, and ordered, and supplied with a government of perfect wisdom. That cannot be imperfect which has made all perfect. There was nothing waiting on for Saturn and his race to do. Men will make fools of themselves if they refuse to believe that from the very first rain poured down from the sky, and stars gleamed, and light shone, and thunders roared, and Jove himself dreaded the lightnings you put in his hands; that in like manner before Bacchus, and Ceres, and Minerva, nay before the first man, whoever that was, every kind of fruit burst forth plentifully from the bosom of the earth, for nothing provided for the support and sustenance of man could be introduced after his entrance on the stage of being. Accordingly, these necessaries of life are said to have been discovered, not created. But the thing you discover existed before; and that which had a pre-existence must be regarded as belonging not to him who discovered it, but to him who made it, for of course it had a being before it could be found. But if, on account of his being the discoverer of the vine, Bacchus is raised to godship, Lucullus, who first introduced the cherry from Pontus into Italy, has not been fairly dealt with; for as the discoverer of a new fruit, he has not, as though he were its creator, been awarded divine honours. Wherefore, if the universe existed from the beginning, thoroughly furnished with its system working under certain laws for the performance of its functions, there is, in this respect, an entire absence of all reason for electing humanity to divinity; for the positions and powers which you have assigned to your deities have been from the beginning precisely what they would have been, although you had never deified them. But you turn to another reason, telling us that the conferring of deity was a way of rewarding worth. And hence you grant, I conclude, that the god-making God is of transcendent righteousness,--one who will neither rashly, improperly, nor needlessly bestow a reward so great. I would have you then consider whether the merits of your deities are of a kind to have raised them to the heavens, and not rather to have sunk them down into lowest depths of Tartarus,--the place which you regard, with many, as the prison-house of infernal punishments. For into this dread place are wont to be cast all who offend against filial piety, and such as are guilty of incest with sisters, and seducers of wives, and ravishers of virgins, and boy-polluters, and men of furious tempers, and murderers, and thieves, and deceivers; all, in short, who tread in the footsteps of your gods, not one of whom you can prove free from crime or vice, save by denying that they had ever a human existence. But as you cannot deny that, you have those foul blots also as an added reason for not believing that they were made gods afterwards. For if you rule for the very purpose of punishing such deeds; if every virtuous man among you rejects all correspondence, converse, and intimacy with the wicked and base, while, on the other hand, the high God has taken up their mates to a share of His majesty, on what ground is it that you thus condemn those whose fellow-actors you adore? Your goodness is an affront in the heavens. Deify your vilest criminals, if you would please your gods. You honour them by giving divine honours to their fellows. But to say no more about a way of acting so unworthy, there have been men virtuous, and pure, and good. Yet how many of these nobler men you have left in the regions of doom! as Socrates, so renowned for his wisdom, Aristides for his justice, Themistocles for his warlike genius, Alexander for his sublimity of soul, Polycrates for his good fortune, Croesus for his wealth, Demosthenes for his eloquence. Which of these gods of yours is more remarkable for gravity and wisdom than Cato, more just and warlike than Scipio? which of them more magnanimous than Pompey, more prosperous than Sylla, of greater wealth than Crassus, more eloquent than Tullius? How much better it would have been for the God Supreme to have waited that He might have taken such men as these to be His heavenly associates, prescient as He must have surely been of their worthier character! He was in a hurry, I suppose, and straightway shut heaven's gates; and now He must surely feel ashamed at these worthies murmuring over their lot in the regions below. __________________________________________________________________ Chapter XII. But I pass from these remarks, for I know and I am going to show what your gods are not, by showing what they are. In reference, then, to these, I see only names of dead men of ancient times; I hear fabulous stories; I recognize sacred rites founded on mere myths. As to the actual images, I regard them as simply pieces of matter akin to the vessels and utensils in common use among us, or even undergoing in their consecration a hapless change from these useful articles at the hands of reckless art, which in the transforming process treats them with utter contempt, nay, in the very act commits sacrilege; so that it might be no slight solace to us in all our punishments, suffering as we do because of these same gods, that in their making they suffer as we do themselves. You put Christians on crosses and stakes: [89] what image is not formed from the clay in the first instance, set on cross and stake? The body of your god is first consecrated on the gibbet. You tear the sides of Christians with your claws; but in the case of your own gods, axes, and planes, and rasps are put to work more vigorously on every member of the body. We lay our heads upon the block; before the lead, and the glue, and the nails are put in requisition, your deities are headless. We are cast to the wild beasts, while you attach them to Bacchus, and Cybele, and Cælestis. We are burned in the flames; so, too, are they in their original lump. We are condemned to the mines; from these your gods originate. We are banished to islands; in islands it is a common thing for your gods to have their birth or die. If it is in this way a deity is made, it will follow that as many as are punished are deified, and tortures will have to be declared divinities. But plain it is these objects of your worship have no sense of the injuries and disgraces of their consecrating, as they are equally unconscious of the honours paid to them. O impious words! O blasphemous reproaches! Gnash your teeth upon us--foam with maddened rage against us--ye are the persons, no doubt, who censured a certain Seneca speaking of your superstition at much greater length and far more sharply! In a word, if we refuse our homage to statues and frigid images, the very counterpart of their dead originals, with which hawks, and mice, and spiders are so well acquainted, does it not merit praise instead of penalty, that we have rejected what we have come to see is error? We cannot surely be made out to injure those who we are certain are nonentities. What does not exist, is in its nonexistence secure from suffering. __________________________________________________________________ [89] [Inconsistent this with Gibbon's minimizing theory of the number of the Christian martyrs.] Elucidation VIII. __________________________________________________________________ Chapter XIII. "But they are gods to us," you say. And how is it, then, that in utter inconsistency with this, you are convicted of impious, sacrilegious, and irreligious conduct to them, neglecting those you imagine to exist, destroying those who are the objects of your fear, making mock of those whose honour you avenge? See now if I go beyond the truth. First, indeed, seeing you worship, some one god, and some another, of course you give offence to those you do not worship. You cannot continue to give preference to one without slighting another, for selection implies rejection. You despise, therefore, those whom you thus reject; for in your rejection of them, it is plain you have no dread of giving them offence. For, as we have already shown, every god depended on the decision of the senate for his godhead. No god was he whom man in his own counsels did not wish to be so, and thereby condemned. The family deities you call Lares, you exercise a domestic authority over, pledging them, selling them, changing them--making sometimes a cooking-pot of a Saturn, a firepan of a Minerva, as one or other happens to be worn down, or broken in its long sacred use, or as the family head feels the pressure of some more sacred home necessity. In like manner, by public law you disgrace your state gods, putting them in the auction-catalogue, and making them a source of revenue. Men seek to get the Capitol, as they seek to get the herb market, under the voice of the crier, under the auction spear, under the registration of the quæstor. Deity is struck off and farmed out to the highest bidder. But indeed lands burdened with tribute are of less value; men under the assessment of a poll-tax are less noble; for these things are the marks of servitude. In the case of the gods, on the other hand, the sacredness is great in proportion to the tribute which they yield; nay, the more sacred is a god, the larger is the tax he pays. Majesty is made a source of gain. Religion goes about the taverns begging. You demand a price for the privilege of standing on temple ground, for access to the sacred services; there is no gratuitous knowledge of your divinities permitted--you must buy their favours with a price. What honours in any way do you render to them that you do not render to the dead? You have temples in the one case just as in the other; you have altars in the one case as in the other. Their statues have the same dress, the same insignia. As the dead man had his age, his art, his occupation, so it is with the deity. In what respect does the funeral feast differ from the feast of Jupiter? or the bowl of the gods from the ladle of the manes? or the undertaker from the soothsayer, as in fact this latter personage also attends upon the dead? With perfect propriety you give divine honours to your departed emperors, as you worship them in life. The gods will count themselves indebted to you; nay, it will be matter of high rejoicing among them that their masters are made their equals. But when you adore Larentina, a public prostitute--I could have wished that it might at least have been Lais or Phryne--among your Junos, and Cereses, and Dianas; when you instal in your Pantheon Simon Magus, [90] giving him a statue and the title of Holy God; when you make an infamous court page a god of the sacred synod, although your ancient deities are in reality no better, they will still think themselves affronted by you, that the privilege antiquity conferred on them alone, has been allowed to others. __________________________________________________________________ [90] [Confirming the statement of Justin Martyr. See Vol. I., p. 187, note 1, and p. 193, this Series.] __________________________________________________________________ Chapter XIV. I wish now to review your sacred rites; and I pass no censure on your sacrificing, when you offer the worn-out, the scabbed, the corrupting; when you cut off from the fat and the sound the useless parts, such as the head and the hoofs, which in your house you would have assigned to the slaves or the dogs; when of the tithe of Hercules you do not lay a third upon his altar (I am disposed rather to praise your wisdom in rescuing something from being lost); but turning to your books, from which you get your training in wisdom and the nobler duties of life, what utterly ridiculous things I find!--that for Trojans and Greeks the gods fought among themselves like pairs of gladiators; that Venus was wounded by a man, because she would rescue her son Æneas when he was in peril of his life from the same Diomede; that Mars was almost wasted away by a thirteen months' imprisonment; that Jupiter was saved by a monster's aid from suffering the same violence at the hands of the other gods; that he now laments the fate of Sarpedon, now foully makes love to his own sister, recounting (to her) former mistresses, now for a long time past not so dear as she. After this, what poet is not found copying the example of his chief, to be a disgracer of the gods? One gives Apollo to king Admetus to tend his sheep; another hires out the building labours of Neptune to Laomedon. A well-known lyric poet, too--Pindar, I mean--sings of Æsculapius deservedly stricken with lightning for his greed in practising wrongfully his art. A wicked deed it was of Jupiter--if he hurled the bolt--unnatural to his grandson, and exhibiting envious feeling to the Physician. Things like these should not be made public if they are true; and if false, they should not be fabricated among people professing a great respect for religion. Nor indeed do either tragic or comic writers shrink from setting forth the gods as the origin of all family calamities and sins. I do not dwell on the philosophers, contenting myself with a reference to Socrates, who, in contempt of the gods, was in the habit of swearing by an oak, and a goat, and a dog. In fact, for this very thing Socrates was condemned to death, that he overthrew the worship of the gods. Plainly, at one time as well as another, that is, always truth is disliked. However, when rueing their judgment, the Athenians inflicted punishment on his accusers, and set up a golden image of him in a temple, the condemnation was in the very act rescinded, and his witness was restored to its former value. Diogenes, too, makes utter mock of Hercules and the Roman cynic Varro brings forward three hundred Joves, or Jupiters they should be called, all headless. __________________________________________________________________ Chapter XV. Others of your writers, in their wantonness, even minister to your pleasures by vilifying the gods. Examine those charming farces of your Lentuli and Hostilii, whether in the jokes and tricks it is the buffoons or the deities which afford you merriment; such farces I mean as Anubis the Adulterer, and Luna of the masculine gender, and Diana under the lash, and the reading the will of Jupiter deceased, and the three famishing Herculeses held up to ridicule. Your dramatic literature, too, depicts all the vileness of your gods. The Sun mourns his offspring [91] cast down from heaven, and you are full of glee; Cybele sighs after the scornful swain, [92] and you do not blush; you brook the stage recital of Jupiter's misdeeds, and the shepherd [93] judging Juno, Venus, and Minerva. Then, again, when the likeness of a god is put on the head of an ignominious and infamous wretch, when one impure and trained up for the art in all effeminacy, represents a Minerva or a Hercules, is not the majesty of your gods insulted, and their deity dishonored? Yet you not merely look on, but applaud. You are, I suppose, more devout in the arena, where after the same fashion your deities dance on human blood, on the pollutions caused by inflicted punishments, as they act their themes and stories, doing their turn for the wretched criminals, except that these, too, often put on divinity and actually play the very gods. We have seen in our day a representation of the mutilation of Attis, that famous god of Pessinus, and a man burnt alive as Hercules. We have made merry amid the ludicrous cruelties of the noonday exhibition, at Mercury examining the bodies of the dead with his hot iron; we have witnessed Jove's brother, [94] mallet in hand, dragging out the corpses of the gladiators. But who can go into everything of this sort? If by such things as these the honour of deity is assailed, if they go to blot out every trace of its majesty, we must explain them by the contempt in which the gods are held, alike by those who actually do them, and by those for whose enjoyment they are done. This it will be said, however, is all in sport. But if I add--it is what all know and will admit as readily to be the fact--that in the temples adulteries are arranged, that at the altars pimping is practised, that often in the houses of the temple-keepers and priests, under the sacrificial fillets, and the sacred hats, [95] and the purple robes, amid the fumes of incense, deeds of licentiousness are done, I am not sure but your gods have more reason to complain of you than of Christians. It is certainly among the votaries of your religion that the perpetrators of sacrilege are always found, for Christians do not enter your temples even in the day-time. Perhaps they too would be spoilers of them, if they worshipped in them. What then do they worship, since their objects of worship are different from yours? Already indeed it is implied, as the corollary from their rejection of the lie, that they render homage to the truth; nor continue longer in an error which they have given up in the very fact of recognizing it to be an error. Take this in first of all, and when we have offered a preliminary refutation of some false opinions, go on to derive from it our entire religious system. __________________________________________________________________ [91] Phaethon. [92] Atys or Attis. [93] Paris. [94] Pluto. [95] ["Sacred hats and purple robes and incense fumes" have been associated with the same crimes, alas! in widely different relations.] __________________________________________________________________ Chapter XVI. For, like some others, you are under the delusion that our god is an ass's head. [96] Cornelius Tacitus first put this notion into people's minds. In the fifth book of his histories, beginning the (narrative of the) Jewish war with an account of the origin of the nation; and theorizing at his pleasure about the origin, as well as the name and the religion of the Jews, he states that having been delivered, or rather, in his opinion, expelled from Egypt, in crossing the vast plains of Arabia, where water is so scanty, they were in extremity from thirst; but taking the guidance of the wild asses, which it was thought might be seeking water after feeding, they discovered a fountain, and thereupon in their gratitude they consecrated a head of this species of animal. And as Christianity is nearly allied to Judaism, from this, I suppose, it was taken for granted that we too are devoted to the worship of the same image. But the said Cornelius Tacitus (the very opposite of tacit in telling lies) informs us in the work already mentioned, that when Cneius Pompeius captured Jerusalem, he entered the temple to see the arcana of the Jewish religion, but found no image there. Yet surely if worship was rendered to any visible object, the very place for its exhibition would be the shrine; and that all the more that the worship, however unreasonable, had no need there to fear outside beholders. For entrance to the holy place was permitted to the priests alone, while all vision was forbidden to others by an outspread curtain. You will not, however, deny that all beasts of burden, and not parts of them, but the animals entire, are with their goddess Epona objects of worship with you. It is this, perhaps, which displeases you in us, that while your worship here is universal, we do homage only to the ass. Then, if any of you think we render superstitious adoration to the cross, in that adoration he is sharer with us. If you offer homage to a piece of wood at all, it matters little what it is like when the substance is the same: it is of no consequence the form, if you have the very body of the god. And yet how far does the Athenian Pallas differ from the stock of the cross, or the Pharian Ceres as she is put up uncarved to sale, a mere rough stake and piece of shapeless wood? Every stake fixed in an upright position is a portion of the cross; we render our adoration, if you will have it so, to a god entire and complete. We have shown before that your deities are derived from shapes modelled from the cross. But you also worship victories, for in your trophies the cross is the heart of the trophy. [97] The camp religion of the Romans is all through a worship of the standards, a setting the standards above all gods. Well, as those images decking out the standards are ornaments of crosses. All those hangings of your standards and banners are robes of crosses. I praise your zeal: you would not consecrate crosses unclothed and unadorned. Others, again, certainly with more information and greater verisimilitude, believe that the sun is our god. We shall be counted Persians perhaps, though we do not worship the orb of day painted on a piece of linen cloth, having himself everywhere in his own disk. The idea no doubt has originated from our being known to turn to the east in prayer. [98] But you, many of you, also under pretence sometimes of worshipping the heavenly bodies, move your lips in the direction of the sunrise. In the same way, if we devote Sun-day to rejoicing, from a far different reason than Sun-worship, we have some resemblance to those of you who devote the day of Saturn to ease and luxury, though they too go far away from Jewish ways, of which indeed they are ignorant. But lately a new edition of our god has been given to the world in that great city: it originated with a certain vile man who was wont to hire himself out to cheat the wild beasts, and who exhibited a picture with this inscription: The God of the Christians, born of an ass. [99] He had the ears of an ass, was hoofed in one foot, carried a book, [100] and wore a toga. Both the name and the figure gave us amusement. But our opponents ought straightway to have done homage to this biformed divinity, for they have acknowledged gods dog-headed and lion-headed, with horn of buck and ram, with goat-like loins, with serpent legs, with wings sprouting from back or foot. These things we have discussed ex abundanti, that we might not seem willingly to pass by any rumor against us unrefuted. Having thoroughly cleared ourselves, we turn now to an exhibition of what our religion really is. __________________________________________________________________ [96] [Caricatures of the Crucifixion are extant which show how greedily the heathen had accepted this profane idea.] [97] [A premonition of the Labarum.] [98] [As noted by Clement of Alexandria. See p. 535, Vol. II., and note.] [99] Onocoites. If with Oehler, Onochoietes, the meaning is "asinarius sacerdos" (Oehler). [100] Referring evidently to the Scriptures; and showing what the Bible was to the early Christians. __________________________________________________________________ Chapter XVII. The object of our worship is the One God, [101] He who by His commanding word, His arranging wisdom, His mighty power, brought forth from nothing this entire mass of our world, with all its array of elements, bodies, spirits, for the glory of His majesty; whence also the Greeks have bestowed on it the name of Kosmos. The eye cannot see Him, though He is (spiritually) visible. He is incomprehensible, though in grace He is manifested. He is beyond our utmost thought, though our human faculties conceive of Him. He is therefore equally real and great. But that which, in the ordinary sense, can be seen and handled and conceived, is inferior to the eyes by which it is taken in, and the hands by which it is tainted, and the faculties by which it is discovered; but that which is infinite is known only to itself. This it is which gives some notion of God, while yet beyond all our conceptions--our very incapacity of fully grasping Him affords us the idea of what He really is. He is presented to our minds in His transcendent greatness, as at once known and unknown. And this is the crowning guilt of men, that they will not recognize One, of whom they cannot possibly be ignorant. Would you have the proof from the works of His hands, so numerous and so great, which both contain you and sustain you, which minister at once to your enjoyment, and strike you with awe; or would you rather have it from the testimony of the soul itself? Though under the oppressive bondage of the body, though led astray by depraving customs, though enervated by lusts and passions, though in slavery to false gods; yet, whenever the soul comes to itself, as out of a surfeit, or a sleep, or a sickness, and attains something of its natural soundness, it speaks of God; using no other word, because this is the peculiar name of the true God. "God is great and good"--"Which may God give," are the words on every lip. It bears witness, too, that God is judge, exclaiming, "God sees," and, "I commend myself to God," and, "God will repay me." O noble testimony of the soul by nature [102] Christian! Then, too, in using such words as these, it looks not to the Capitol, but to the heavens. It knows that there is the throne of the living God, as from Him and from thence itself came down. __________________________________________________________________ [101] [Kaye, p. 168. Remarks on natural religion.] [102] [Though we are not by nature good, in our present estate; this is elsewhere demonstrated by Tertullian, as see cap. xviii.] __________________________________________________________________ Chapter XVIII. But, that we might attain an ampler and more authoritative knowledge at once of Himself, and of His counsels and will, God has added a written revelation for the behoof of every one whose heart is set on seeking Him, that seeking he may find, and finding believe, and believing obey. For from the first He sent messengers into the world,--men whose stainless righteousness made them worthy to know the Most High, and to reveal Him,--men abundantly endowed with the Holy Spirit, that they might proclaim that there is one God only who made all things, who formed man from the dust of the ground (for He is the true Prometheus who gave order to the world by arranging the seasons and their course),--these have further set before us the proofs He has given of His majesty in His judgments by floods and fires, the rules appointed by Him for securing His favour, as well as the retribution in store for the ignoring, forsaking and keeping them, as being about at the end of all to adjudge His worshippers to everlasting life, and the wicked to the doom of fire at once without ending and without break, raising up again all the dead from the beginning, reforming and renewing them with the object of awarding either recompense. Once these things were with us, too, the theme of ridicule. We are of your stock and nature: men are made, not born, Christians. The preachers of whom we have spoken are called prophets, from the office which belongs to them of predicting the future. Their words, as well as the miracles which they performed, that men might have faith in their divine authority, we have still in the literary treasures they have left, and which are open to all. Ptolemy, surnamed Philadelphus, the most learned of his race, a man of vast acquaintance with all literature, emulating, I imagine, the book enthusiasm of Pisistratus, among other remains of the past which either their antiquity or something of peculiar interest made famous, at the suggestion of Demetrius Phalereus, who was renowned above all grammarians of his time, and to whom he had committed the management of these things, applied to the Jews for their writings--I mean the writings peculiar to them and in their tongue, which they alone possessed, for from themselves, as a people dear to God for their fathers' sake, their prophets had ever sprung, and to them they had ever spoken. Now in ancient times the people we call Jews bare the name of Hebrews, and so both their writings and their speech were Hebrew. But that the understanding of their books might not be wanting, this also the Jews supplied to Ptolemy; for they gave him seventy-two interpreters--men whom the philosopher Menedemus, the well-known asserter of a Providence, regarded with respect as sharing in his views. The same account is given by Aristæus. So the king left these works unlocked to all, in the Greek language. [103] To this day, at the temple of Serapis, the libraries of Ptolemy are to be seen, with the identical Hebrew originals in them. The Jews, too, read them publicly. Under a tribute-liberty, they are in the habit of going to hear them every Sabbath. Whoever gives ear will find God in them; whoever takes pains to understand, will be compelled to believe. __________________________________________________________________ [103] [Kaye, p. 291. See Elucidation I. Also Vol. II., p. 334.] __________________________________________________________________ Chapter XIX. Their high antiquity, first of all, claims authority for these writings. With you, too, it is a kind of religion to demand belief on this very ground. Well, all the substances, all the materials, the origins, classes, contents of your most ancient writings, even most nations and cities illustrious in the records of the past and noted for their antiquity in books of annals,--the very forms of your letters, those revealers and custodiers of events, nay (I think I speak still within the mark), your very gods themselves, your very temples and oracles, and sacred rites, are less ancient than the work of a single prophet, in whom you have the thesaurus of the entire Jewish religion, and therefore too of ours. If you happen to have heard of a certain Moses, I speak first of him: he is as far back as the Argive Inachus; by nearly four hundred years--only seven less--he precedes Danaus, your most ancient name; while he antedates by a millennium the death of Priam. I might affirm, too, that he is five hundred years earlier than Homer, and have supporters of that view. The other prophets also, though of later date, are, even the most recent of them, as far back as the first of your philosophers, and legislators, and historians. It is not so much the difficulty of the subject, as its vastness, that stands in the way of a statement of the grounds on which these statements rest; the matter is not so arduous as it would be tedious. It would require the anxious study of many books, and the fingers busy reckoning. The histories of the most ancient nations, such as the Egyptians, the Chaldeans, the Phoenicians, would need to be ransacked; the men of these various nations who have information to give, would have to be called in as witnesses. Manetho the Egyptian, and Berosus the Chaldean, and Hieromus the Phoenician king of Tyre; their successors too, Ptolemy the Mendesian, and Demetrius Phalereus, and King Juba, and Apion, and Thallus, and their critic the Jew Josephus, the native vindicator of the ancient history of his people, who either authenticates or refutes the others. Also the Greek censors' lists must be compared, and the dates of events ascertained, that the chronological connections may be opened up, and thus the reckonings of the various annals be made to give forth light. We must go abroad into the histories and literature of all nations. And, in fact, we have already brought the proof in part before you, in giving those hints as to how it is to be effected. But it seems better to delay the full discussion of this, lest in our haste we do not sufficiently carry it out, or lest in its thorough handling we make too lengthened a digression. __________________________________________________________________ Chapter XX. To make up for our delay in this, we bring under your notice something of even greater importance; we point to the majesty of our Scriptures, if not to their antiquity. If you doubt that they are as ancient as we say, we offer proof that they are divine. And you may convince yourselves of this at once, and without going very far. Your instructors, the world, and the age, and the event, are all before you. All that is taking place around you was fore-announced; all that you now see with your eye was previously heard by the ear. The swallowing up of cities by the earth; the theft of islands by the sea; wars, bringing external and internal convulsions; the collision of kingdoms with kingdoms; famines and pestilences, and local massacres, and widespread desolating mortalities; the exaltation of the lowly, and the humbling of the proud; the decay of righteousness, the growth of sin, the slackening interest in all good ways; the very seasons and elements going out of their ordinary course, monsters and portents taking the place of nature's forms--it was all foreseen and predicted before it came to pass. While we suffer the calamities, we read of them in the Scriptures; as we examine, they are proved. Well, the truth of a prophecy, I think, is the demonstration of its being from above. Hence there is among us an assured faith in regard to coming events as things already proved to us, for they were predicted along with what we have day by day fulfilled. They are uttered by the same voices, they are written in the same books--the same Spirit inspires them. All time is one to prophecy foretelling the future. Among men, it may be, a distinction of times is made while the fulfilment is going on: from being future we think of it as present, and then from being present we count it as belonging to the past. How are we to blame, I pray you, that we believe in things to come as though they already were, with the grounds we have for our faith in these two steps? __________________________________________________________________ Chapter XXI. But having asserted that our religion is supported by the writings of the Jews, the oldest which exist, though it is generally known, and we fully admit that it dates from a comparatively recent period--no further back indeed than the reign of Tiberius--a question may perhaps be raised on this ground about its standing, as if it were hiding something of its presumption under shadow of an illustrious religion, one which has at any rate undoubted allowance of the law, or because, apart from the question of age, we neither accord with the Jews in their peculiarities in regard to food, nor in their sacred days, nor even in their well-known bodily sign, nor in the possession of a common name, which surely behoved to be the case if we did homage to the same God as they. Then, too, the common people have now some knowledge of Christ, and think of Him as but a man, one indeed such as the Jews condemned, so that some may naturally enough have taken up the idea that we are worshippers of a mere human being. But we are neither ashamed of Christ--for we rejoice to be counted His disciples, and in His name to suffer--nor do we differ from the Jews concerning God. We must make, therefore, a remark or two as to Christ's divinity. In former times the Jews enjoyed much of God's favour, when the fathers of their race were noted for their righteousness and faith. So it was that as a people they flourished greatly, and their kingdom attained to a lofty eminence; and so highly blessed were they, that for their instruction God spake to them in special revelations, pointing out to them beforehand how they should merit His favor and avoid His displeasure. But how deeply they have sinned, puffed up to their fall with a false trust in their noble ancestors, turning from God's way into a way of sheer impiety, though they themselves should refuse to admit it, their present national ruin would afford sufficient proof. Scattered abroad, a race of wanderers, exiles from their own land and clime, they roam over the whole world without either a human or a heavenly king, not possessing even the stranger's right to set so much as a simple footstep in their native country. The sacred writers withal, in giving previous warning of these things, all with equal clearness ever declared that, in the last days of the world, God would, out of every nation, and people, and country, choose for Himself more faithful worshippers, upon whom He would bestow His grace, and that indeed in ampler measure, in keeping with the enlarged capacities of a nobler dispensation. Accordingly, He appeared among us, whose coming to renovate and illuminate man's nature was pre-announced by God--I mean Christ, that Son of God. And so the supreme Head and Master of this grace and discipline, the Enlightener and Trainer of the human race, God's own Son, was announced among us, born--but not so born as to make Him ashamed of the name of Son or of His paternal origin. It was not His lot to have as His father, by incest with a sister, or by violation of a daughter or another's wife, a god in the shape of serpent, or ox, or bird, or lover, for his vile ends transmuting himself into the gold of Danaus. They are your divinities upon whom these base deeds of Jupiter were done. But the Son of God has no mother in any sense which involves impurity; she, whom men suppose to be His mother in the ordinary way, had never entered into the marriage bond. [104] But, first, I shall discuss His essential nature, and so the nature of His birth will be understood. We have already asserted that God made the world, and all which it contains, by His Word, and Reason, and Power. It is abundantly plain that your philosophers, too, regard the Logos--that is, the Word and Reason--as the Creator of the universe. For Zeno lays it down that he is the creator, having made all things according to a determinate plan; that his name is Fate, and God, and the soul of Jupiter, and the necessity of all things. Cleanthes ascribes all this to spirit, which he maintains pervades the universe. And we, in like manner, hold that the Word, and Reason, and Power, by which we have said God made all, have spirit as their proper and essential substratum, in which the Word has in being to give forth utterances, and reason abides to dispose and arrange, and power is over all to execute. We have been taught that He proceeds forth from God, and in that procession He is generated; so that He is the Son of God, and is called God from unity of substance with God. For God, too, is a Spirit. Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray, because it is a ray of the sun--there is no division of substance, but merely an extension. Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled. [105] The material matrix remains entire and unimpaired, though you derive from it any number of shoots possessed of its qualities; so, too, that which has come forth out of God is at once God and the Son of God, and the two are one. In this way also, as He is Spirit of Spirit and God of God, He is made a second in manner of existence--in position, not in nature; and He did not withdraw from the original source, but went forth. This ray of God, then, as it was always foretold in ancient times, descending into a certain virgin, and made flesh in her womb, is in His birth God and man united. The flesh formed by the Spirit is nourished, grows up to manhood, speaks, teaches, works, and is the Christ. Receive meanwhile this fable, if you choose to call it so--it is like some of your own--while we go on to show how Christ's claims are proved, and who the parties are with you by whom such fables have been set a going to overthrow the truth, which they resemble. The Jews, too, were well aware that Christ was coming, as those to whom the prophets spake. Nay, even now His advent is expected by them; nor is there any other contention between them and us, than that they believe the advent has not yet occurred. For two comings of Christ having been revealed to us: a first, which has been fulfilled in the lowliness of a human lot; a second, which impends over the world, now near its close, in all the majesty of Deity unveiled; and, by misunderstanding the first, they have concluded that the second--which, as matter of more manifest prediction, they set their hopes on--is the only one. It was the merited punishment of their sin not to understand the Lord's first advent: for if they had, they would have believed; and if they had believed, they would have obtained salvation. They themselves read how it is written of them that they are deprived of wisdom and understanding--of the use of eyes and ears. [106] As, then, under the force of their pre-judgment, they had convinced themselves from His lowly guise that Christ was no more than man, it followed from that, as a necessary consequence, that they should hold Him a magician from the powers which He displayed,--expelling devils from men by a word, restoring vision to the blind, cleansing the leprous, reinvigorating the paralytic, summoning the dead to life again, making the very elements of nature obey Him, stilling the storms and walking on the sea; proving that He was the Logos of God, that primordial first-begotten Word, accompanied by power and reason, and based on Spirit,--that He who was now doing all things by His word, and He who had done that of old, were one and the same. But the Jews were so exasperated by His teaching, by which their rulers and chiefs were convicted of the truth, chiefly because so many turned aside to Him, that at last they brought Him before Pontius Pilate, at that time Roman governor of Syria; and, by the violence of their outcries against Him, extorted a sentence giving Him up to them to be crucified. He Himself had predicted this; which, however, would have signified little had not the prophets of old done it as well. And yet, nailed upon the cross, He exhibited many notable signs, by which His death was distinguished from all others. At His own free-will, He with a word dismissed from Him His spirit, anticipating the executioner's work. In the same hour, too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world-portent still in your archives. [107] Then, when His body was taken down from the cross and placed in a sepulchre, the Jews in their eager watchfulness surrounded it with a large military guard, lest, as He had predicted His resurrection from the dead on the third day, His disciples might remove by stealth His body, and deceive even the incredulous. But, lo, on the third day there a was a sudden shock of earthquake, and the stone which sealed the sepulchre was rolled away, and the guard fled off in terror: without a single disciple near, the grave was found empty of all but the clothes of the buried One. But nevertheless, the leaders of the Jews, whom it nearly concerned both to spread abroad a lie, and keep back a people tributary and submissive to them from the faith, gave it out that the body of Christ had been stolen by His followers. For the Lord, you see, did not go forth into the public gaze, lest the wicked should be delivered from their error; that faith also, destined to a great reward, might hold its ground in difficulty. But He spent forty days with some of His disciples down in Galilee, a region of Judea, instructing them in the doctrines they were to teach to others. Thereafter, having given them commission to preach the gospel through the world, He was encompassed with a cloud and taken up to heaven,--a fact more certain far than the assertions of your Proculi concerning Romulus. [108] All these things Pilate did to Christ; and now in fact a Christian in his own convictions, he sent word of Him to the reigning Cæsar, who was at the time Tiberius. Yes, and the Cæsars too would have believed on Christ, if either the Cæsars had not been necessary for the world, or if Christians could have been Cæsars. His disciples also, spreading over the world, did as their Divine Master bade them; and after suffering greatly themselves from the persecutions of the Jews, and with no unwilling heart, as having faith undoubting in the truth, at last by Nero's cruel sword sowed the seed of Christian blood at Rome. [109] Yes, and we shall prove that even your own gods are effective witnesses for Christ. It is a great matter if, to give you faith in Christians, I can bring forward the authority of the very beings on account of whom you refuse them credit. Thus far we have carried out the plan we laid down. We have set forth this origin of our sect and name, with this account of the Founder of Christianity. Let no one henceforth charge us with infamous wickedness; let no one think that it is otherwise than we have represented, for none may give a false account of his religion. For in the very fact that he says he worships another god than he really does, he is guilty of denying the object of his worship, and transferring his worship and homage to another; and, in the transference, he ceases to worship the god he has repudiated. We say, and before all men we say, and torn and bleeding under your tortures, we cry out, "We worship God through Christ." Count Christ a man, if you please; by Him and in Him God would be known and be adored. If the Jews object, we answer that Moses, who was but a man, taught them their religion; against the Greeks we urge that Orpheus at Pieria, Musæus at Athens, Melampus at Argos, Trophonius in Boeotia, imposed religious rites; turning to yourselves, who exercise sway over the nations, it was the man Numa Pompilius who laid on the Romans a heavy load of costly superstitions. Surely Christ, then, had a right to reveal Deity, which was in fact His own essential possession, not with the object of bringing boors and savages by the dread of multitudinous gods, whose favour must be won into some civilization, as was the case with Numa; but as one who aimed to enlighten men already civilized, and under illusions from their very culture, that they might come to the knowledge of the truth. Search, then, and see if that divinity of Christ be true. If it be of such a nature that the acceptance of it transforms a man, and makes him truly good, there is implied in that the duty of renouncing what is opposed to it as false; especially and on every ground that which, hiding itself under the names and images of dead, the labours to convince men of its divinity by certain signs, and miracles, and oracles. __________________________________________________________________ [104] [That is, by the consummation of her marriage with Joseph.] [105] [Language common among Christians, and adopted afterwards into the Creed.] [106] Isa. vi. 10. [107] Elucidation V. [108] Proculus was a Roman senator who affirmed that Romulus had appeared to him after his death. [109] [Chapter l. at close. "The blood of Christians is the seed of the Church."] __________________________________________________________________ Chapter XXII. And we affirm indeed the existence of certain spiritual essences; nor is their name unfamiliar. The philosophers acknowledge there are demons; Socrates himself waiting on a demon's will. Why not? since it is said an evil spirit attached itself specially to him even from his childhood--turning his mind no doubt from what was good. The poets are all acquainted with demons too; even the ignorant common people make frequent use of them in cursing. In fact, they call upon Satan, the demon-chief, in their execrations, as though from some instinctive soul-knowledge of him. Plato also admits the existence of angels. The dealers in magic, no less, come forward as witnesses to the existence of both kinds of spirits. We are instructed, moreover, by our sacred books how from certain angels, who fell of their own free-will, there sprang a more wicked demon-brood, condemned of God along with the authors of their race, and that chief we have referred to. It will for the present be enough, however, that some account is given of their work. Their great business is the ruin of mankind. So, from the very first, spiritual wickedness sought our destruction. They inflict, accordingly, upon our bodies diseases and other grievous calamities, while by violent assaults they hurry the soul into sudden and extraordinary excesses. Their marvellous subtleness and tenuity give them access to both parts of our nature. As spiritual, they can do no harm; for, invisible and intangible, we are not cognizant of their action save by its effects, as when some inexplicable, unseen poison in the breeze blights the apples and the grain while in the flower, or kills them in the bud, or destroys them when they have reached maturity; as though by the tainted atmosphere in some unknown way spreading abroad its pestilential exhalations. So, too, by an influence equally obscure, demons and angels breathe into the soul, and rouse up its corruptions with furious passions and vile excesses; or with cruel lusts accompanied by various errors, of which the worst is that by which these deities are commended to the favour of deceived and deluded human beings, that they may get their proper food of flesh-fumes and blood when that is offered up to idol-images. What is daintier food to the spirit of evil, than turning men's minds away from the true God by the illusions of a false divination? And here I explain how these illusions are managed. Every spirit is possessed of wings. This is a common property of both angels and demons. So they are everywhere in a single moment; the whole world is as one place to them; all that is done over the whole extent of it, it is as easy for them to know as to report. Their swiftness of motion is taken for divinity, because their nature is unknown. Thus they would have themselves thought sometimes the authors of the things which they announce; and sometimes, no doubt, the bad things are their doing, never the good. The purposes of God, too, they took up of old from the lips of the prophets, even as they spoke them; and they gather them still from their works, when they hear them read aloud. Thus getting, too, from this source some intimations of the future, they set themselves up as rivals of the true God, while they steal His divinations. But the skill with which their responses are shaped to meet events, your Croesi and Pyrrhi know too well. On the other hand, it was in that way we have explained, the Pythian was able to declare that they were cooking a tortoise [110] with the flesh of a lamb; in a moment he had been to Lydia. From dwelling in the air, and their nearness to the stars, and their commerce with the clouds, they have means of knowing the preparatory processes going on in these upper regions, and thus can give promise of the rains which they already feel. Very kind too, no doubt, they are in regard to the healing of diseases. For, first of all, they make you ill; then, to get a miracle out of it, they command the application of remedies either altogether new, or contrary to those in use, and straightway withdrawing hurtful influence, they are supposed to have wrought a cure. What need, then, to speak of their other artifices, or yet further of the deceptive power which they have as spirits: of these Castor apparitions, [111] of water carried by a sieve, and a ship drawn along by a girdle, and a beard reddened by a touch, all done with the one object of showing that men should believe in the deity of stones, and not seek after the only true God? __________________________________________________________________ [110] Herodotus, I. 47. [See Wilberforce's Five Empires, p. 67.] [111] [Castor and Pollux. Imitated in saint worship.] __________________________________________________________________ Chapter XXIII. Moreover, if sorcerers call forth ghosts, and even make what seem the souls of the dead to appear; if they put boys to death, in order to get a response from the oracle; if, with their juggling illusions, they make a pretence of doing various miracles; if they put dreams into people's minds by the power of the angels and demons whose aid they have invited, by whose influence, too, goats and tables are made to divine,--how much more likely is this power of evil to be zealous in doing with all its might, of its own inclination, and for its own objects, what it does to serve the ends of others! Or if both angels and demons do just what your gods do, where in that case is the pre-eminence of deity, which we must surely think to be above all in might? Will it not then be more reasonable to hold that these spirits make themselves gods, giving as they do the very proofs which raise your gods to godhead, than that the gods are the equals of angels and demons? You make a distinction of places, I suppose, regarding as gods in their temple those whose divinity you do not recognize elsewhere; counting the madness which leads one man to leap from the sacred houses, to be something different from that which leads another to leap from an adjoining house; looking on one who cuts his arms and secret parts as under a different furor from another who cuts his throat. The result of the frenzy is the same, and the manner of instigation is one. But thus far we have been dealing only in words: we now proceed to a proof of facts, in which we shall show that under different names you have real identity. Let a person be brought before your tribunals, who is plainly under demoniacal possession. The wicked spirit, bidden to speak by a follower of Christ, [112] will as readily make the truthful confession that he is a demon, as elsewhere he has falsely asserted that he is a god. Or, if you will, let there be produced one of the god-possessed, as they are supposed, who, inhaling at the altar, conceive divinity from the fumes, who are delivered of it by retching, who vent it forth in agonies of gasping. Let that same Virgin Cælestis herself the rain-promiser, let Æsculapius discoverer of medicines, ready to prolong the life of Socordius, and Tenatius, and Asclepiodotus, now in the last extremity, if they would not confess, in their fear of lying to a Christian, that they were demons, then and there shed the blood of that most impudent follower of Christ. What clearer than a work like that? what more trustworthy than such a proof? The simplicity of truth is thus set forth; its own worth sustains it; no ground remains for the least suspicion. Do you say that it is done by magic, or some trick of that sort? You will not say anything of the sort, if you have been allowed the use of your ears and eyes. For what argument can you bring against a thing that is exhibited to the eye in its naked reality? If, on the one hand, they are really gods, why do they pretend to be demons? Is it from fear of us? In that case your divinity is put in subjection to Christians; and you surely can never ascribe deity to that which is under authority of man, nay (if it adds aught to the disgrace) of its very enemies. If, on the other hand, they are demons or angels, why, inconsistently with this, do they presume to set themselves forth as acting the part of gods? For as beings who put themselves out as gods would never willingly call themselves demons, if they were gods indeed, that they might not thereby in fact abdicate their dignity; so those whom you know to be no more than demons, would not dare to act as gods, if those whose names they take and use were really divine. For they would not dare to treat with disrespect the higher majesty of beings, whose displeasure they would feel was to be dreaded. So this divinity of yours is no divinity; for if it were, it would not be pretended to by demons, and it would not be denied by gods. But since on both sides there is a concurrent acknowledgment that they are not gods, gather from this that there is but a single race--I mean the race of demons, the real race in both cases. Let your search, then, now be after gods; for those whom you had imagined to be so you find to be spirits of evil. The truth is, as we have thus not only shown from our own gods that neither themselves nor any others have claims to deity, you may see at once who is really God, and whether that is He and He alone whom we Christians own; as also whether you are to believe in Him, and worship Him, after the manner of our Christian faith and discipline. But at once they will say, Who is this Christ with his fables? is he an ordinary man? is he a sorcerer? was his body stolen by his disciples from its tomb? is he now in the realms below? or is he not rather up in the heavens, thence about to come again, making the whole world shake, filling the earth with dread alarms, making all but Christians wail--as the Power of God, and the Spirit of God, as the Word, the Reason, the Wisdom, and the Son of God? Mock as you like, but get the demons if you can to join you in your mocking; let them deny that Christ is coming to judge every human soul which has existed from the world's beginning, clothing it again with the body it laid aside at death; let them declare it, say, before your tribunal, that this work has been allotted to Minos and Rhadamanthus, as Plato and the poets agree; let them put away from them at least the mark of ignominy and condemnation. They disclaim being unclean spirits, which yet we must hold as indubitably proved by their relish for the blood and fumes and foetid carcasses of sacrificial animals, and even by the vile language of their ministers. Let them deny that, for their wickedness condemned already, they are kept for that very judgment-day, with all their worshippers and their works. Why, all the authority and power we have over them is from our naming the name of Christ, and recalling to their memory the woes with which God threatens them at the hands of Christ as Judge, and which they expect one day to overtake them. Fearing Christ in God, and God in Christ, they become subject to the servants of God and Christ. So at our touch and breathing, overwhelmed by the thought and realization of those judgment fires, they leave at our command the bodies they have entered, unwilling, and distressed, and before your very eyes put to an open shame. You believe them when they lie; give credit to them, then, when they speak the truth about themselves. No one plays the liar to bring disgrace upon his own head, but for the sake of honour rather. You give a readier confidence to people making confessions against themselves, than denials in their own behalf. It has not been an unusual thing, accordingly, for those testimonies of your deities to convert men to Christianity; for in giving full belief to them, we are led to believe in Christ. Yes, your very gods kindle up faith in our Scriptures, they build up the confidence of our hope. You do homage, as I know, to them also with the blood of Christians. On no account, then, would they lose those who are so useful and dutiful to them, anxious even to hold you fast, lest some day or other as Christians you might put them to the rout,--if under the power of a follower of Christ, who desires to prove to you the Truth, it were at all possible for them to lie. __________________________________________________________________ [112] [This testimony must be noted as something of which Tertullian confidently challenges denial.] __________________________________________________________________ Chapter XXIV. This whole confession of these beings, in which they declare that they are not gods, and in which they tell you that there is no God but one, the God whom we adore, is quite sufficient to clear us from the crime of treason, chiefly against the Roman religion. For if it is certain the gods have no existence, there is no religion in the case. If there is no religion, because there are no gods, we are assuredly not guilty of any offence against religion. Instead of that, the charge recoils on your own head: worshipping a lie, you are really guilty of the crime you charge on us, not merely by refusing the true religion of the true God, but by going the further length of persecuting it. But now, granting that these objects of your worship are really gods, is it not generally held that there is one higher and more potent, as it were the world's chief ruler, endowed with absolute power and majesty? For the common way is to apportion deity, giving an imperial and supreme domination to one, while its offices are put into the hands of many, as Plato describes great Jupiter in the heavens, surrounded by an array at once of deities and demons. It behooves us, therefore, to show equal respect to the procurators, prefects, and governors of the divine empire. And yet how great a crime does he commit, who, with the object of gaining higher favour with the Cæsar, transfers his endeavours and his hopes to another, and does not confess that the appellation of God as of Emperor belongs only to the Supreme Head, when it is held a capital offence among us to call, or hear called, by the highest title any other than Cæsar himself! Let one man worship God, another Jupiter; let one lift suppliant hands to the heavens, another to the altar of Fides; let one--if you choose to take this view of it--count in prayer the clouds, and another the ceiling panels; let one consecrate his own life to his God, and another that of a goat. For see that you do not give a further ground for the charge of irreligion, by taking away religious liberty, [113] and forbidding free choice of deity, so that I may no longer worship according to my inclination, but am compelled to worship against it. Not even a human being would care to have unwilling homage rendered him; and so the very Egyptians have been permitted the legal use of their ridiculous superstition, liberty to make gods of birds and beasts, nay, to condemn to death any one who kills a god of their sort. Every province even, and every city, has its god. Syria has Astarte, Arabia has Dusares, the Norici have Belenus, Africa has its Cælestis, Mauritania has its own princes. I have spoken, I think, of Roman provinces, and yet I have not said their gods are Roman; for they are not worshipped at Rome any more than others who are ranked as deities over Italy itself by municipal consecration, such as Delventinus of Casinum, Visidianus of Narnia, Ancharia of Asculum, Nortia of Volsinii, Valentia of Ocriculum, Hostia of Satrium, Father Curis of Falisci, in honour of whom, too, Juno got her surname. In, fact, we alone are prevented having a religion of our own. We give offence to the Romans, we are excluded from the rights and privileges of Romans, because we do not worship the gods of Rome. It is well that there is a God of all, whose we all are, whether we will or no. But with you liberty is given to worship any god but the true God, as though He were not rather the God all should worship, to whom all belong. __________________________________________________________________ [113] [Observe our author's assertion that in its own nature, worship must be a voluntary act, and note this expression libertatem religionis.] __________________________________________________________________ Chapter XXV. I think I have offered sufficient proof upon the question of false and true divinity, having shown that the proof rests not merely on debate and argument, but on the witness of the very beings whom you believe are gods, so that the point needs no further handling. However, having been led thus naturally to speak of the Romans, I shall not avoid the controversy which is invited by the groundless assertion of those who maintain that, as a reward of their singular homage to religion, the Romans have been raised to such heights of power as to have become masters of the world; and that so certainly divine are the beings they worship, that those prosper beyond all others, who beyond all others honour them. [114] This, forsooth, is the wages the gods have paid the Romans for their devotion. The progress of the empire is to be ascribed to Sterculus, the Mutunus, and Larentina! For I can hardly think that foreign gods would have been disposed to show more favour to an alien race than to their own, and given their own fatherland, in which they had their birth, grew up to manhood, became illustrious, and at last were buried, over to invaders from another shore! As for Cybele, if she set her affections on the city of Rome as sprung of the Trojan stock saved from the arms of Greece, she herself forsooth being of the same race,--if she foresaw her transference [115] to the avenging people by whom Greece the conqueror of Phrygia was to be subdued, let her look to it (in regard of her native country's conquest by Greece). Why, too, even in these days the Mater Magna has given a notable proof of her greatness which she has conferred as a boon upon the city; when, after the loss to the State of Marcus Aurelius at Sirmium, on the sixteenth before the Kalends of April, that most sacred high priest of hers was offering, a week after, impure libations of blood drawn from his own arms, and issuing his commands that the ordinary prayers should be made for the safety of the emperor already dead. O tardy messengers! O sleepy despatches! through whose fault Cybele had not an earlier knowledge of the imperial decease, that the Christians might have no occasion to ridicule a goddess so unworthy. Jupiter, again, would surely never have permitted his own Crete to fall at once before the Roman Fasces, forgetful of that Idean cave and the Corybantian cymbals, and the sweet odour of her who nursed him there. Would he not have exalted his own tomb above the entire Capitol, that the land which covered the ashes of Jove might rather be the mistress of the world? Would Juno have desired the destruction of the Punic city, beloved even to the neglect of Samos, and that by a nation of Æneadæ? As to that I know, "Here were her arms, here was her chariot, this kingdom, if the Fates permit, the goddess tends and cherishes to be mistress of the nations." [116] Jove's hapless wife and sister had no power to prevail against the Fates! "Jupiter himself is sustained by fate." And yet the Romans have never done such homage to the Fates, which gave them Carthage against the purpose and the will of Juno, as to the abandoned harlot Larentina. It is undoubted that not a few of your gods have reigned on earth as kings. If, then, they now possess the power of bestowing empire, when they were kings themselves, from whence had they received their kingly honours? Whom did Jupiter and Saturn worship? A Sterculus, I suppose. But did the Romans, along with the native-born inhabitants, afterwards adore also some who were never kings? In that case, however, they were under the reign of others, who did not yet bow down to them, as not yet raised to godhead. It belongs to others, then, to make gift of kingdoms, since there were kings before these gods had their names on the roll of divinities. But how utterly foolish it is to attribute the greatness of the Roman name to religious merits, since it was after Rome became an empire, or call it still a kingdom, that the religion she professes made its chief progress! Is it the case now? Has its religion been the source of the prosperity of Rome? Though Numa set agoing an eagerness after superstitious observances, yet religion among the Romans was not yet a matter of images or temples. It was frugal in its ways, its rites were simple, and there were no capitols struggling to the heavens; but the altars were offhand ones of turf, and the sacred vessels were yet of Samian earthen-ware, and from these the odours rose, and no likeness of God was to be seen. For at that time the skill of the Greeks and Tuscans in image-making had not yet overrun the city with the products of their art. The Romans, therefore, were not distinguished for their devotion to the gods before they attained to greatness; and so their greatness was not the result of their religion. Indeed, how could religion make a people great who have owed their greatness to their irreligion? For, if I am not mistaken, kingdoms and empires are acquired by wars, and are extended by victories. More than that, you cannot have wars and victories without the taking, and often the destruction, of cities. That is a thing in which the gods have their share of calamity. Houses and temples suffer alike; there is indiscriminate slaughter of priests and citizens; the hand of rapine is laid equally upon sacred and on common treasure. Thus the sacrileges of the Romans are as numerous as their trophies. They boast as many triumphs over the gods as over the nations; as many spoils of battle they have still, as there remain images of captive deities. And the poor gods submit to be adored by their enemies, and they ordain illimitable empire to those whose injuries rather than their simulated homage should have had retribution at their hands. But divinities unconscious are with impunity dishonoured, just as in vain they are adored. You certainly never can believe that devotion to religion has evidently advanced to greatness a people who, as we have put it, have either grown by injuring religion, or have injured religion by their growth. Those, too, whose kingdoms have become part of the one great whole of the Roman empire, were not without religion when their kingdoms were taken from them. __________________________________________________________________ [114] [See Augustine's City of God, III. xvii. p. 95, Ed. Migne.] [115] Her image was taken from Pessinus to Rome. [116] [Familiar reference to Virgil, Æneid, I. 15.] __________________________________________________________________ Chapter XXVI. Examine then, and see if He be not the dispenser of kingdoms, who is Lord at once of the world which is ruled, and of man himself who rules; if He have not ordained the changes of dynasties, with their appointed seasons, who was before all time, and made the world a body of times; if the rise and the fall of states are not the work of Him, under whose sovereignty the human race once existed without states at all. How do you allow yourselves to fall into such error? Why, the Rome of rural simplicity is older than some of her gods; she reigned before her proud, vast Capitol was built. The Babylonians exercised dominion, too, before the days of the Pontiffs; and the Medes before the Quindecemvirs; and the Egyptians before the Salii; and the Assyrians before the Luperci; and the Amazons before the Vestal Virgins. And to add another point: if the religions of Rome give empire, ancient Judea would never have been a kingdom, despising as it did one and all these idol deities; Judea, whose God you Romans once honoured with victims, and its temple with gifts, and its people with treaties; and which would never have been beneath your sceptre but for that last and crowning offence against God, in rejecting and crucifying Christ. __________________________________________________________________ Chapter XXVII. Enough has been said in these remarks to confute the charge of treason against your religion: for we cannot be held to do harm to that which has no existence. When we are called therefore to sacrifice, we resolutely refuse, relying on the knowledge we possess, by which we are well assured of the real objects to whom these services are offered, under profaning of images and the deification of human names. Some, indeed, think it a piece of insanity that, when it is in our power to offer sacrifice at once, and go away unharmed, holding as ever our convictions, we prefer an obstinate persistence in our confession to our safety. You advise us, forsooth, to take unjust advantage of you; but we know whence such suggestions come, who is at the bottom of it all, and how every effort is made, now by cunning suasion, and now by merciless persecution, to overthrow our constancy. No other than that spirit, half devil and half angel, who, hating us because of his own separation from God, and stirred with envy for the favour God has shown us, turns your minds against us by an occult influence, moulding and instigating them to all that perversity in judgment, and that unrighteous cruelty, which we have mentioned at the beginning of our work, when entering on this discussion. For, though the whole power of demons and kindred spirits is subject to us, yet still, as ill-disposed slaves sometimes conjoin contumacy with fear, and delight to injure those of whom they at the same time stand in awe, so is it here. For fear also inspires hatred. Besides, in their desperate condition, as already under condemnation, it gives them some comfort, while punishment delays, to have the usufruct of their malignant dispositions. And yet, when hands are laid on them, they are subdued at once, and submit to their lot; and those whom at a distance they oppose, in close quarters they supplicate for mercy. So when, like insurrectionary workhouses, or prisons, or mines, or any such penal slaveries, they break forth against us their masters, they know all the while that they are not a match for us, and just on that account, indeed, rush the more recklessly to destruction. We resist them, unwillingly, as though they were equals, and contend against them by persevering in that which they assail; and our triumph over them is never more complete than when we are condemned for resolute adherence to our faith. __________________________________________________________________ Chapter XXVIII. But as it was easily seen to be unjust to compel freemen against their will to offer sacrifice (for even in other acts of religious service a willing mind is required), it should be counted quite absurd for one man to compel another to do honour to the gods, when he ought ever voluntarily, and in the sense of his own need, to seek their favour, lest in the liberty which is his right he should be ready to say, "I want none of Jupiter's favours; pray who art thou? Let Janus meet me with angry looks, with whichever of his faces he likes; what have you to do with me?" You have been led, no doubt, by these same evil spirits to compel us to offer sacrifice for the well-being of the emperor; and you are under a necessity of using force, just as we are under an obligation to face the dangers of it. This brings us, then, to the second ground of accusation, that we are guilty of treason against a majesty more august; for you do homage with a greater dread and an intenser reverence to Cæsar, than Olympian Jove himself. And if you knew it, upon sufficient grounds. For is not any living man better than a dead one, whoever he be? But this is not done by you on any other ground than regard to a power whose presence you vividly realize; so that also in this you are convicted of impiety to your gods, inasmuch as you show a greater reverence to a human sovereignty than you do to them. Then, too, among you, people far more readily swear a false oath in the name of all the gods, than in the name of the single genius of Cæsar. __________________________________________________________________ Chapter XXIX. Let it be made clear, then, first of all, if those to whom sacrifice is offered are really able to protect either emperor or anybody else, and so adjudge us guilty of treason, if angels and demons, spirits of most wicked nature, do any good, if the lost save, if the condemned give liberty, if the dead (I refer to what you know well enough) defend the living. For surely the first thing they would look to would be the protection of their statues, and images, and temples, which rather owe their safety, I think, to the watch kept by Cæsar's guards. Nay, I think the very materials of which these are made come from Cæsar's mines, and there is not a temple but depends on Cæsar's will. Yes, and many gods have felt the displeasure of the Cæsar. It makes for my argument if they are also partakers of his favour, when he bestows on them some gift or privilege. How shall they who are thus in Cæsar's power, who belong entirely to him, have Cæsar's protection in their hands, so that you can imagine them able to give to Cæsar what they more readily get from him? This, then, is the ground on which we are charged with treason against the imperial majesty, to wit, that we do not put the emperors under their own possessions; that we do not offer a mere mock service on their behalf, as not believing their safety rests in leaden hands. But you are impious in a high degree who look for it where it is not, who seek it from those who have it not to give, passing by Him who has it entirely in His power. Besides this, you persecute those who know where to seek for it, and who, knowing where to seek for it, are able as well to secure it. __________________________________________________________________ Chapter XXX. For we offer prayer for the safety of our princes to the eternal, the true, the living God, whose favour, beyond all others, they must themselves desire. They know from whom they have obtained their power; they know, as they are men, from whom they have received life itself; they are convinced that He is God alone, on whose power alone they are entirely dependent, to whom they are second, after whom they occupy the highest places, before and above all the gods. Why not, since they are above all living men, and the living, as living, are superior to the dead? They reflect upon the extent of their power, and so they come to understand the highest; they acknowledge that they have all their might from Him against whom their might is nought. Let the emperor make war on heaven; let him lead heaven captive in his triumph; let him put guards on heaven; let him impose taxes on heaven! He cannot. Just because he is less than heaven, he is great. For he himself is His to whom heaven and every creature appertains. He gets his sceptre where he first got his humanity; his power where he got the breath of life. Thither we lift our eyes, with hands outstretched, because free from sin; with head uncovered, for we have nothing whereof to be ashamed; finally, without a monitor, because it is from the heart we supplicate. Without ceasing, for all our emperors we offer prayer. We pray for life prolonged; for security to the empire; for protection to the imperial house; for brave armies, a faithful senate, a virtuous people, the world at rest, whatever, as man or Cæsar, an emperor would wish. These things I cannot ask from any but the God from whom I know I shall obtain them, both because He alone bestows them and because I have claims upon Him for their gift, as being a servant of His, rendering homage to Him alone, persecuted for His doctrine, offering to Him, at His own requirement, that costly and noble sacrifice of prayer [117] despatched from the chaste body, an unstained soul, a sanctified spirit, not the few grains of incense a farthing buys [118] --tears of an Arabian tree,--not a few drops of wine,--not the blood of some worthless ox to which death is a relief, and, in addition to other offensive things, a polluted conscience, so that one wonders, when your victims are examined by these vile priests, why the examination is not rather of the sacrificers than the sacrifices. With our hands thus stretched out and up to God, rend us with your iron claws, hang us up on crosses, wrap us in flames, take our heads from us with the sword, let loose the wild beasts on us,--the very attitude of a Christian praying is one of preparation for all punishment. [119] Let this, good rulers, be your work: wring from us the soul, beseeching God on the emperor's behalf. Upon the truth of God, and devotion to His name, put the brand of crime. __________________________________________________________________ [117] Heb. x. 22. [See cap. xlii. infra. p. 49.] [118] [Once more this reflection on the use of material incense, which is common to early Christians, as in former volumes noted.] [119] [A reference to kneeling, which see the de Corona cap. 3, infra. Christians are represented as standing at prayer, in the delineations of the Catacombs. But, see Nicene Canon, xx.] __________________________________________________________________ Chapter XXXI. But we merely, you say, flatter the emperor, and feign these prayers of ours to escape persecution. Thank you for your mistake, for you give us the opportunity of proving our allegations. Do you, then, who think that we care nothing for the welfare of Cæsar, look into God's revelations, examine our sacred books, which we do not keep in hiding, and which many accidents put into the hands of those who are not of us. Learn from them that a large benevolence is enjoined upon us, even so far as to supplicate God for our enemies, and to beseech blessings on our persecutors. [120] Who, then, are greater enemies and persecutors of Christians, than the very parties with treason against whom we are charged? Nay, even in terms, and most clearly, the Scripture says, "Pray for kings, and rulers, and powers, that all may be peace with you." [121] For when there is disturbance in the empire, if the commotion is felt by its other members, surely we too, though we are not thought to be given to disorder, are to be found in some place or other which the calamity affects. __________________________________________________________________ [120] Matt. v. 44. [121] 1 Tim. ii. 2. __________________________________________________________________ Chapter XXXII. There is also another and a greater necessity for our offering prayer in behalf of the emperors, nay, for the complete stability of the empire, and for Roman interests in general. For we know that a mighty shock impending over the whole earth--in fact, the very end of all things threatening dreadful woes--is only retarded by the continued existence of the Roman empire. [122] We have no desire, then, to be overtaken by these dire events; and in praying that their coming may be delayed, we are lending our aid to Rome's duration. More than this, though we decline to swear by the genii of the Cæsars, we swear by their safety, which is worth far more than all your genii. Are you ignorant that these genii are called "Dæmones," and thence the diminutive name "Dæmonia" is applied to them? We respect in the emperors the ordinance of God, who has set them over the nations. We know that there is that in them which God has willed; and to what God has willed we desire all safety, and we count an oath by it a great oath. But as for demons, that is, your genii, we have been in the habit of exorcising them, not of swearing by them, and thereby conferring on them divine honour. __________________________________________________________________ [122] [Cap. xxxix. infra. And see Kaye, pp. 20, 348. A subject of which more hereafter.] __________________________________________________________________ Chapter XXXIII. But why dwell longer on the reverence and sacred respect of Christians to the emperor, whom we cannot but look up to as called by our Lord to his office? So that on valid grounds I might say Cæsar is more ours than yours, for our God has appointed him. Therefore, as having this propriety in him, I do more than you for his welfare, not merely because I ask it of Him who can give it, or because I ask it as one who deserves to get it, but also because, in keeping the majesty of Cæsar within due limits, and putting it under the Most High, and making it less than divine, I commend him the more to the favour of Deity, to whom I make him alone inferior. But I place him in subjection to one I regard as more glorious than himself. Never will I call the emperor God, and that either because it is not in me to be guilty of falsehood; or that I dare not turn him into ridicule; or that not even himself will desire to have that high name applied to him. If he is but a man, it is his interest as man to give God His higher place. Let him think it enough to bear the name of emperor. That, too, is a great name of God's giving. To call him God, is to rob him of his title. If he is not a man, emperor he cannot be. Even when, amid the honours of a triumph, he sits on that lofty chariot, he is reminded that he is only human. A voice at his back keeps whispering in his ear, "Look behind thee; remember thou art but a man." And it only adds to his exultation, that he shines with a glory so surpassing as to require an admonitory reference to his condition. [123] It adds to his greatness that he needs such a reminiscence, lest he should think himself divine. __________________________________________________________________ [123] [A familiar story of Alexander is alluded to.] __________________________________________________________________ Chapter XXXIV. Augustus, the founder of the empire, would not even have the title Lord; for that, too, is a name of Deity. For my part, I am willing to give the emperor this designation, but in the common acceptation of the word, and when I am not forced to call him Lord as in God's place. But my relation to him is one of freedom; for I have but one true Lord, the God omnipotent and eternal, who is Lord of the emperor as well. How can he, who is truly father of his country, be its lord? The name of piety is more grateful than the name of power; so the heads of families are called fathers rather than lords. Far less should the emperor have the name of God. We can only profess our belief that he is that by the most unworthy, nay, a fatal flattery; it is just as if, having an emperor, you call another by the name, in which case will you not give great and unappeasable offence to him who actually reigns?--an offence he, too, needs to fear on whom you have bestowed the title. Give all reverence to God, if you wish Him to be propitious to the emperor. Give up all worship of, and belief in, any other being as divine. Cease also to give the sacred name to him who has need of God himself. If such adulation is not ashamed of its lie, in addressing a man as divine, let it have some dread at least of the evil omen which it bears. It is the invocation of a curse, to give Cæsar the name of god before his apotheosis. __________________________________________________________________ Chapter XXXV. This is the reason, then, why Christians are counted public enemies: that they pay no vain, nor false, nor foolish honours to the emperor; that, as men believing in the true religion, they prefer to celebrate their festal days with a good conscience, instead of with the common wantonness. It is, forsooth, a notable homage to bring fires and couches out before the public, to have feasting from street to street, to turn the city into one great tavern, to make mud with wine, to run in troops to acts of violence, to deeds of shamelessness to lust allurements! What! is public joy manifested by public disgrace? Do things unseemly at other times beseem the festal days of princes? Do they who observe the rules of virtue out of reverence for Cæsar, for his sake turn aside from them? Shall piety be a license to immoral deeds, and shall religion be regarded as affording the occasion for all riotous extravagance? Poor we, worthy of all condemnation! For why do we keep the votive days and high rejoicings in honour of the Cæsars with chastity, sobriety, and virtue? Why, on the day of gladness, do we neither cover our door-posts with laurels, nor intrude upon the day with lamps? It is a proper thing, at the call of a public festivity, to dress your house up like some new brothel. [124] However, in the matter of this homage to a lesser majesty, in reference to which we are accused of a lower sacrilege, because we do not celebrate along with you the holidays of the Cæsars in a manner forbidden alike by modesty, decency, and purity,--in truth they have been established rather as affording opportunities for licentiousness than from any worthy motive;--in this matter I am anxious to point out how faithful and true you are, lest perchance here also those who will not have us counted Romans, but enemies of Rome's chief rulers, be found themselves worse than we wicked Christians! I appeal to the inhabitants of Rome themselves, to the native population of the seven hills: does that Roman vernacular of theirs ever spare a Cæsar? The Tiber and the wild beasts' schools bear witness. Say now if nature had covered our hearts with a transparent substance through which the light could pass, whose hearts, all graven over, would not betray the scene of another and another Cæsar presiding at the distribution of a largess? And this at the very time they are shouting, "May Jupiter take years from us, and with them lengthen like to you,"--words as foreign to the lips of a Christian as it is out of keeping with his character to desire a change of emperor. But this is the rabble, you say; yet, as the rabble, they still are Romans, and none more frequently than they demand the death of Christians. [125] Of course, then, the other classes, as befits their higher rank, are religiously faithful. No breath of treason is there ever in the senate, in the equestrian order, in the camp, in the palace. Whence, then, came a Cassius, a Niger, an Albinus? Whence they who beset the Cæsar [126] between the two laurel groves? Whence they who practised wrestling, that they might acquire skill to strangle him? Whence they who in full armour broke into the palace, [127] more audacious than all your Tigerii and Parthenii. [128] If I mistake not, they were Romans; that is, they were not Christians. Yet all of them, on the very eve of their traitorous outbreak, offered sacrifices for the safety of the emperor, and swore by his genius, one thing in profession, and another in the heart; and no doubt they were in the habit of calling Christians enemies of the state. Yes, and persons who are now daily brought to light as confederates or approvers of these crimes and treasons, the still remnant gleanings after a vintage of traitors, with what verdant and branching laurels they clad their door-posts, with what lofty and brilliant lamps they smoked their porches, with what most exquisite and gaudy couches they divided the Forum among themselves; not that they might celebrate public rejoicings, but that they might get a foretaste of their own votive seasons in partaking of the festivities of another, and inaugurate the model and image of their hope, changing in their minds the emperor's name. The same homage is paid, dutifully too, by those who consult astrologers, and soothsayers, and augurs, and magicians, about the life of the Cæsars,--arts which, as made known by the angels who sinned, and forbidden by God, Christians do not even make use of in their own affairs. But who has any occasion to inquire about the life of the emperor, if he have not some wish or thought against it, or some hopes and expectations after it? For consultations of this sort have not the same motive in the case of friends as in the case of sovereigns. The anxiety of a kinsman is something very different from that of a subject. __________________________________________________________________ [124] [Note this reference to a shameless custom of the heathen in Rome and elsewhere.] [125] [See cap. l. and Note on cap. xl. infra.] [126] Commodus. [127] To murder Pertinax. [128] Tigerius and Parthenius were among the murderers of Commodus. __________________________________________________________________ Chapter XXXVI. If it is the fact that men bearing the name of Romans are found to be enemies of Rome, why are we, on the ground that we are regarded as enemies, denied the name of Romans? We may be at once Romans and foes of Rome, when men passing for Romans are discovered to be enemies of their country. So the affection, and fealty, and reverence, due to the emperors do not consist in such tokens of homage as these, which even hostility may be zealous in performing, chiefly as a cloak to its purposes; but in those ways which Deity as certainly enjoins on us, as they are held to be necessary in the case of all men as well as emperors. Deeds of true heart-goodness are not due by us to emperors alone. We never do good with respect of persons; for in our own interest we conduct ourselves as those who take no payment either of praise or premium from man, but from God, who both requires and remunerates an impartial benevolence. [129] We are the same to emperors as to our ordinary neighbors. For we are equally forbidden to wish ill, to do ill, to speak ill, to think ill of all men. The thing we must not do to an emperor, we must not do to any one else: what we would not do to anybody, a fortiori, perhaps we should not do to him whom God has been pleased so highly to exalt. __________________________________________________________________ [129] [Cap. ix. p. 25, note 1 supra. Again, Christian democracy, "honouring all men."] __________________________________________________________________ Chapter XXXVII. If we are enjoined, then, to love our enemies, as I have remarked above, whom have we to hate? If injured, we are forbidden to retaliate, lest we become as bad ourselves: who can suffer injury at our hands? In regard to this, recall your own experiences. How often you inflict gross cruelties on Christians, partly because it is your own inclination, and partly in obedience to the laws! How often, too, the hostile mob, paying no regard to you, takes the law into its own hand, and assails us with stones and flames! With the very frenzy of the Bacchanals, they do not even spare the Christian dead, but tear them, now sadly changed, no longer entire, from the rest of the tomb, from the asylum we might say of death, cutting them in pieces, rending them asunder. Yet, banded together as we are, ever so ready to sacrifice our lives, what single case of revenge for injury are you able to point to, though, if it were held right among us to repay evil by evil, a single night with a torch or two could achieve an ample vengeance? But away with the idea of a sect divine avenging itself by human fires, or shrinking from the sufferings in which it is tried. If we desired, indeed, to act the part of open enemies, not merely of secret avengers, would there be any lacking in strength, whether of numbers or resources? The Moors, the Marcomanni, the Parthians themselves, or any single people, however great, inhabiting a distinct territory, and confined within its own boundaries, surpasses, forsooth, in numbers, one spread over all the world! We are but of yesterday, and we have filled every place among you--cities, islands, fortresses, towns, market-places, the very camp, tribes, companies, palace, senate, forum,--we have left nothing to you but the temples of your gods. For what wars should we not be fit, not eager, even with unequal forces, we who so willingly yield ourselves to the sword, if in our religion it were not counted better to be slain than to slay? Without arms even, and raising no insurrectionary banner, but simply in enmity to you, we could carry on the contest with you by an ill-willed severance alone. For if such multitudes of men were to break away from you, and betake themselves to some remote corner of the world, why, the very loss of so many citizens, whatever sort they were, would cover the empire with shame; nay, in the very forsaking, vengeance would be inflicted. Why, you would be horror-struck at the solitude in which you would find yourselves, at such an all-prevailing silence, and that stupor as of a dead world. You would have to seek subjects to govern. You would have more enemies than citizens remaining. For now it is the immense number of Christians which makes your enemies so few,--almost all the inhabitants of your various cities being followers of Christ. [130] Yet you choose to call us enemies of the human race, rather than of human error. Nay, who would deliver you from those secret foes, ever busy both destroying your souls and ruining your health? Who would save you, I mean, from the attacks of those spirits of evil, which without reward or hire we exorcise? This alone would be revenge enough for us, that you were henceforth left free to the possession of unclean spirits. But instead of taking into account what is due to us for the important protection we afford you, and though we are not merely no trouble to you, but in fact necessary to your well-being, you prefer to hold us enemies, as indeed we are, yet not of man, but rather of his error. __________________________________________________________________ [130] [Elucidation VI.] __________________________________________________________________ Chapter XXXVIII. Ought not Christians, therefore, to receive not merely a somewhat milder treatment, but to have a place among the law-tolerated societies, seeing they are not chargeable with any such crimes as are commonly dreaded from societies of the illicit class? For, unless I mistake the matter, the prevention of such associations is based on a prudential regard to public order, that the state may not be divided into parties, which would naturally lead to disturbance in the electoral assemblies, the councils, the curiæ, the special conventions, even in the public shows by the hostile collisions of rival parties; especially when now, in pursuit of gain, men have begun to consider their violence an article to be bought and sold. But as those in whom all ardour in the pursuit of glory and honour is dead, we have no pressing inducement to take part in your public meetings; nor is there aught more entirely foreign to us than affairs of state. We acknowledge one all-embracing commonwealth--the world. We renounce all your spectacles, as strongly as we renounce the matters originating them, which we know were conceived of superstition, when we give up the very things which are the basis of their representations. Among us nothing is ever said, or seen, or heard, which has anything in common with the madness of the circus, the immodesty of the theatre, the atrocities of the arena, the useless exercises of the wrestling-ground. Why do you take offence at us because we differ from you in regard to your pleasures? If we will not partake of your enjoyments, the loss is ours, if there be loss in the case, not yours. We reject what pleases you. You, on the other hand, have no taste for what is our delight. The Epicureans were allowed by you to decide for themselves one true source of pleasure--I mean equanimity; the Christian, on his part, has many such enjoyments--what harm in that? __________________________________________________________________ Chapter XXXIX. I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. [131] We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. [132] We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. [133] However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more stedfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure-chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, [134] if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one [135] another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are wroth with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners' wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity--the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: "The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die!" But one sees more readily the mote in another's eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curiæ, and decuriæ. The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè, i.e., affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment,--but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each [136] is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing,--a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia--[i.e., the court of God.] __________________________________________________________________ [131] [Elucidation VII.] [132] [Chap. xxxii. supra p. 43.] [133] [An argument for Days of Public Thanksgiving, Fasting and the like.] [134] [On ordinary Sundays, "they laid by in store," apparently: once a month they offered.] [135] [A precious testimony, though the caviller asserts that afterwards the heathen used this expression derisively.] [136] [Or, perhaps--"One is prompted to stand forth and bring to God, as every one can, whether from the Holy Scriptures, or of his own mind"--i.e. according to his taste.] __________________________________________________________________ Chapter XL. On the contrary, they deserve the name of faction who conspire to bring odium on good men and virtuous, who cry out against innocent blood, offering as the justification of their enmity the baseless plea, that they think the Christians the cause of every public disaster, of every affliction with which the people are visited. If the Tiber rises as high as the city walls, if the Nile does not send its waters up over the fields, if the heavens give no rain, if there is an earthquake, if there is famine or pestilence, straightway the cry [137] is, "Away with the Christians to the lion!" What! shall you give such multitudes to a single beast? Pray, tell me how many calamities befell the world and particular cities before Tiberius reigned--before the coming, that is, of Christ? We read of the islands of Hiera, and Anaphe, and Delos, and Rhodes, and Cos, with many thousands of human beings, having been swallowed up. Plato informs us that a region larger than Asia or Africa was seized by the Atlantic Ocean. An earthquake, too, drank up the Corinthian sea; and the force of the waves cut off a part of Lucania, whence it obtained the name of Sicily. These things surely could not have taken place without the inhabitants suffering by them. But where--I do not say were Christians, those despisers of your gods--but where were your gods themselves in those days, when the flood poured its destroying waters over all the world, or, as Plato thought, merely the level portion of it? For that they are of later date than that calamity, the very cities in which they were born and died, nay, which they founded, bear ample testimony; for the cities could have no existence at this day unless as belonging to postdiluvian times. Palestine had not yet received from Egypt its Jewish swarm (of emigrants), nor had the race from which Christians sprung yet settled down there, when its neighbors Sodom and Gomorrah were consumed by fire from heaven. The country yet smells of that conflagration; and if there are apples there upon the trees, it is only a promise to the eye they give--you but touch them, and they turn to ashes. Nor had Tuscia and Campania to complain of Christians in the days when fire from heaven overwhelmed Vulsinii, and Pompeii was destroyed by fire from its own mountain. No one yet worshipped the true God at Rome, when Hannibal at Cannæ counted the Roman slain by the pecks of Roman rings. Your gods were all objects of adoration, universally acknowledged, when the Senones closely besieged the very Capitol. And it is in keeping with all this, that if adversity has at any time befallen cities, the temples and the walls have equally shared in the disaster, so that it is clear to demonstration the thing was not the doing of the gods, seeing it also overtook themselves. The truth is, the human race has always deserved ill at God's hand. First of all, as undutiful to Him, because when it knew Him in part, it not only did not seek after Him, but even invented other gods of its own to worship; and further, because, as the result of their willing ignorance of the Teacher of righteousness, the Judge and Avenger of sin, all vices and crimes grew and flourished. But had men sought, they would have come to know the glorious object of their seeking; and knowledge would have produced obedience, and obedience would have found a gracious instead of an angry God. They ought then to see that the very same God is angry with them now as in ancient times, before Christians were so much as spoken of. It was His blessings they enjoyed--created before they made any of their deities: and why can they not take it in, that their evils come from the Being whose goodness they have failed to recognize? They suffer at the hands of Him to whom they have been ungrateful. And, for all that is said, if we compare the calamities of former times, they fall on us more lightly now, since God gave Christians to the world; for from that time virtue put some restraint on the world's wickedness, and men began to pray for the averting of God's wrath. In a word, when the summer clouds give no rain, and the season is matter of anxiety, you indeed--full of feasting day by day, and ever eager for the banquet, baths and taverns and brothels always busy--offer up to Jupiter your rain-sacrifices; you enjoin on the people barefoot processions; you seek heaven at the Capitol; you look up to the temple-ceilings for the longed-for clouds--God and heaven not in all your thoughts. We, dried up with fastings, and our passions bound tightly up, holding back as long as possible from all the ordinary enjoyments of life, rolling in sackcloth and ashes, assail heaven with our importunities--touch God's heart--and when we have extorted divine compassion, why, Jupiter gets all the honour! __________________________________________________________________ [137] [Christianos ad leonem. From what class, chiefly, see cap. xxxv. supra. Elucidation VIII.] __________________________________________________________________ Chapter XLI. You, therefore, are the sources of trouble in human affairs; on you lies the blame of public adversities, since you are ever attracting them--you by whom God is despised and images are worshipped. It should surely seem the more natural thing to believe that it is the neglected One who is angry, and not they to whom all homage is paid; or most unjustly they act, if, on account of the Christians, they send trouble on their own devotees, whom they are bound to keep clear of the punishments of Christians. But this, you say, hits your God as well, since He permits His worshippers to suffer on account of those who dishonour Him. But admit first of all His providential arrangings, and you will not make this retort. For He who once for all appointed an eternal judgment at the world's close, does not precipitate the separation, which is essential to judgment, before the end. Meanwhile He deals with all sorts of men alike, so that all together share His favours and reproofs. His will is, that outcasts and elect should have adversities and prosperities in common, that we should have all the same experience of His goodness and severity. Having learned these things from His own lips, we love His goodness, we fear His wrath, while both by you are treated with contempt; and hence the sufferings of life, so far as it is our lot to be overtaken by them, are in our case gracious admonitions, while in yours they are divine punishments. We indeed are not the least put about: for, first, only one thing in this life greatly concerns us, and that is, to get quickly out of it; and next, if any adversity befalls us, it is laid to the door of your transgressions. Nay, though we are likewise involved in troubles because of our close connection with you, we are rather glad of it, because we recognize in it divine foretellings, which, in fact, go to confirm the confidence and faith of our hope. But if all the evils you endure are inflicted on you by the gods you worship out of spite to us, why do you continue to pay homage to beings so ungrateful, and unjust; who, instead of being angry with you, should rather have been aiding and abetting you by persecuting Christians--keeping you clear of their sufferings? __________________________________________________________________ Chapter XLII. But we are called to account as harm-doers on another [138] ground, and are accused of being useless in the affairs of life. How in all the world can that be the case with people who are living among you, eating the same food, wearing the same attire, having the same habits, under the same necessities of existence? We are not Indian Brahmins or Gymnosophists, who dwell in woods and exile themselves from ordinary human life. We do not forget the debt of gratitude we owe to God, our Lord and Creator; we reject no creature of His hands, though certainly we exercise restraint upon ourselves, lest of any gift of His we make an immoderate or sinful use. So we sojourn with you in the world, abjuring neither forum, nor shambles, nor bath, nor booth, nor workshop, nor inn, nor weekly market, nor any other places of commerce. We sail with you, and fight with you, [139] and till the ground with you; and in like manner we unite with you in your traffickings--even in the various arts we make public property of our works for your benefit. How it is we seem useless in your ordinary business, living with you and by you as we do, I am not able to understand. But if I do not frequent your religious ceremonies, I am still on the sacred day a man. I do not at the Saturnalia bathe myself at dawn, that I may not lose both day and night; yet I bathe at a decent and healthful hour, which preserves me both in heat and blood. I can be rigid and pallid like you after ablution when I am dead. I do not recline in public at the feast of Bacchus, after the manner of the beast-fighters at their final banquet. Yet of your resources I partake, wherever I may chance to eat. I do not buy a crown for my head. What matters it to you how I use them, if nevertheless the flowers are purchased? I think it more agreeable to have them free and loose, waving all about. Even if they are woven into a crown, we smell the crown with our nostrils: let those look to it who scent the perfume with their hair. We do not go to your spectacles; yet the articles that are sold there, if I need them, I will obtain more readily at their proper places. We certainly buy no frankincense. If the Arabias complain of this, let the Sabæans be well assured that their more precious and costly merchandise is expended as largely in the burying of Christians [140] as in the fumigating of the gods. At any rate, you say, the temple revenues are every day falling off: [141] how few now throw in a contribution! In truth, we are not able to give alms both to your human and your heavenly mendicants; nor do we think that we are required to give any but to those who ask for it. Let Jupiter then hold out his hand and get, for our compassion spends more in the streets than yours does in the temples. But your other taxes will acknowledge a debt of gratitude to Christians; for in the faithfulness which keeps us from fraud upon a brother, we make conscience of paying all their dues: so that, by ascertaining how much is lost by fraud and falsehood in the census declarations--the calculation may easily be made--it would be seen that the ground of complaint in one department of revenue is compensated by the advantage which others derive. __________________________________________________________________ [138] [Elucidation IX. See Kaye, p. 361.] [139] [The occupation of a soldier was regarded as lawful therefore. But see, afterwards, the De Corona cap. xi.] [140] [An interesting fact as to the burial-rites of Early Christians. As to incense, see cap. xxx. supra. p. 42.] [141] An index of the growth of Christianity. __________________________________________________________________ Chapter XLIII. I will confess, however, without hesitation, that there are some who in a sense may complain of Christians that they are a sterile race: as, for instance, pimps, and panders, and bath-suppliers; assassins, and poisoners, and sorcerers; soothsayers, too, diviners, and astrologers. But it is a noble fruit of Christians, that they have no fruits for such as these. And yet, whatever loss your interests suffer from the religion we profess, the protection you have from us makes amply up for it. What value do you set on persons, I do not here urge who deliver you from demons, I do not urge who for your sakes present prayers before the throne of the true God, for perhaps you have no belief in that--but from whom you can have nothing to fear? __________________________________________________________________ Chapter XLIV. Yes, and no one considers what the loss is to the common weal,--a loss as great as it is real, no one estimates the injury entailed upon the state, when, men of virtue as we are, we are put to death in such numbers; when so many of the truly good suffer the last penalty. And here we call your own acts to witness, you who are daily presiding at the trials of prisoners, and passing sentence upon crimes. Well, in your long lists of those accused of many and various atrocities, has any assassin, any cutpurse, any man guilty of sacrilege, or seduction, or stealing bathers' clothes, his name entered as being a Christian too? Or when Christians are brought before you on the mere ground of their name, is there ever found among them an ill-doer of the sort? It is always with your folk the prison is steaming, the mines are sighing, the wild beasts are fed: it is from you the exhibitors of gladiatorial shows always get their herds of criminals to feed up for the occasion. You find no Christian there, except simply as being such; or if one is there as something else, a Christian he is no longer. [142] __________________________________________________________________ [142] [An appeal so defiant that its very boldness confirms this tribute to the character of our Christian fathers, p. 42.] __________________________________________________________________ Chapter XLV. We, then, alone are without crime. Is there ought wonderful in that, if it be a very necessity with us? For a necessity indeed it is. Taught of God himself what goodness is, we have both a perfect knowledge of it as revealed to us by a perfect Master; and faithfully we do His will, as enjoined on us by a Judge we dare not despise. But your ideas of virtue you have got from mere human opinion; on human authority, too, its obligation rests: hence your system of practical morality is deficient, both in the fulness and authority requisite to produce a life of real virtue. Man's wisdom to point out what is good, is no greater than his authority to exact the keeping of it; the one is as easily deceived as the other is despised. And so, which is the ampler rule, to say, "Thou shalt not kill," or to teach, "Be not even angry?" Which is more perfect, to forbid adultery, or to restrain from even a single lustful look? Which indicates the higher intelligence, interdicting evil-doing, or evil-speaking? Which is more thorough, not allowing an injury, or not even suffering an injury done to you to be repaid? Though withal you know that these very laws also of yours, which seem to lead to virtue, have been borrowed from the law of God as the ancient model. Of the age of Moses we have already spoken. But what is the real authority of human laws, when it is in man's power both to evade them, by generally managing to hide himself out of sight in his crimes, and to despise them sometimes, if inclination or necessity leads him to offend? Think of these things, too, in the light of the brevity of any punishment you can inflict--never to last longer than till death. On this ground Epicurus makes light of all suffering and pain, maintaining that if it is small, it is contemptible; and if it is great, it is not long-continued. No doubt about it, we, who receive our awards under the judgment of an all-seeing God, and who look forward to eternal punishment from Him for sin,--we alone make real effort to attain a blameless life, under the influence of our ampler knowledge, the impossibility of concealment, and the greatness of the threatened torment, not merely long-enduring but everlasting, fearing Him, whom he too should fear who the fearing judges,--even God, I mean, and not the proconsul. __________________________________________________________________ Chapter XLVI. We have sufficiently met, as I think, the accusation of the various crimes on the ground of which these fierce demands are made for Christian blood. We have made a full exhibition of our case; and we have shown you how we are able to prove that our statement is correct, from the trustworthiness, I mean, and antiquity of our sacred writings, and from the confession likewise of the powers of spiritual wickedness themselves. Who will venture to undertake our refutation; not with skill of words, but, as we have managed our demonstration, on the basis of reality? But while the truth we hold is made clear to all, unbelief meanwhile, at the very time it is convinced of the worth of Christianity, which has now become well known for its benefits as well as from the intercourse of life, takes up the notion that it is not really a thing divine, but rather a kind of philosophy. These are the very things, it says, the philosophers counsel and profess--innocence, justice, patience, sobriety, chastity. Why, then, are we not permitted an equal liberty and impunity for our doctrines as they have, with whom, in respect of what we teach, we are compared? or why are not they, as so like us, not pressed to the same offices, for declining which our lives are imperilled? For who compels a philosopher to sacrifice or take an oath, or put out useless lamps at midday? Nay, they openly overthrow your gods, and in their writings they attack your superstitions; and you applaud them for it. Many of them even, with your countenance, bark out against your rulers, and are rewarded with statues and salaries, instead of being given to the wild beasts. And very right it should be so. For they are called philosophers, not Christians. This name of philosopher has no power to put demons to the rout. Why are they not able to do that too? since philosophers count demons inferior to gods. Socrates used to say, "If the demon grant permission." Yet he, too, though in denying the existence of your divinities he had a glimpse of the truth, at his dying ordered a cock to be sacrificed to Æsculapius, I believe in honour of his father, [143] for Apollo pronounced Socrates the wisest of men. Thoughtless Apollo! testifying to the wisdom of the man who denied the existence of his race. In proportion to the enmity the truth awakens, you give offence by faithfully standing by it; but the man who corrupts and makes a mere pretence of it precisely on this ground gains favour with its persecutors. The truth which philosophers, these mockers and corrupters of it, with hostile ends merely affect to hold, and in doing so deprave, caring for nought but glory, Christians both intensely and intimately long for and maintain in its integrity, as those who have a real concern about their salvation. So that we are like each other neither in our knowledge nor our ways, as you imagine. For what certain information did Thales, the first of natural philosophers, give in reply to the inquiry of Croesus regarding Deity, the delay for further thought so often proving in vain? There is not a Christian workman but finds out God, and manifests Him, and hence assigns to Him all those attributes which go to constitute a divine being, though Plato affirms that it is far from easy to discover the Maker of the universe; and when He is found, it is difficult to make Him known to all. But if we challenge you to comparison in the virtue of chastity, I turn to a part of the sentence passed by the Athenians against Socrates, who was pronounced a corrupter of youth. The Christian confines himself to the female sex. I have read also how the harlot Phryne kindled in Diogenes the fires of lust, and how a certain Speusippus, of Plato's school, perished in the adulterous act. The Christian husband has nothing to do with any but his own wife. Democritus, in putting out his eyes, because he could not look on women without lusting after them, and was pained if his passion was not satisfied, owns plainly, by the punishment he inflicts, his incontinence. But a Christian with grace-healed eyes is sightless in this matter; he is mentally blind against the assaults of passion. If I maintain our superior modesty of behaviour, there at once occurs to me Diogenes with filth-covered feet trampling on the proud couches of Plato, under the influence of another pride: the Christian does not even play the proud man to the pauper. If sobriety of spirit be the virtue in debate, why, there are Pythagoras at Thurii, and Zeno at Priene, ambitious of the supreme power: the Christian does not aspire to the ædileship. If equanimity be the contention, you have Lycurgus choosing death by self-starvation, because the Lacons had made some emendation of his laws: the Christian, even when he is condemned, gives thanks. [144] If the comparison be made in regard to trustworthiness, Anaxagoras denied the deposit of his enemies: the Christian is noted for his fidelity even among those who are not of his religion. If the matter of sincerity is to be brought to trial, Aristotle basely thrust his friend Hermias from his place: the Christian does no harm even to his foe. With equal baseness does Aristotle play the sycophant to Alexander, instead of exercising to keep him in the right way, and Plato allows himself to be bought by Dionysius for his belly's sake. Aristippus in the purple, with all his great show of gravity, gives way to extravagance; and Hippias is put to death laying plots against the state: no Christian ever attempted such a thing in behalf of his brethren, even when persecution was scattering them abroad with every atrocity. But it will be said that some of us, too, depart from the rules of our discipline. In that case, however, we count them no longer Christians; but the philosophers who do such things retain still the name and the honour of wisdom. So, then, where is there any likeness between the Christian and the philosopher? between the disciple of Greece and of heaven? between the man whose object is fame, and whose object is life? between the talker and the doer? between the man who builds up and the man who pulls down? between the friend and the foe of error? between one who corrupts the truth, and one who restores and teaches it? between its chief and its custodier? __________________________________________________________________ [143] [Tertullian's exposition of this enigmatical fact (see the Phædo) is better than divers other ingenious theories.] [144] [John xxi. 19. A pious habit which long survived among Christians, when learning that death was at hand: as in Shakespeare's Henry IV., "Laud be to God, ev'n there my life must end." See 1 Thess. v. 18.] __________________________________________________________________ Chapter XLVII. Unless I am utterly mistaken, there is nothing so old as the truth; and the already proved antiquity of the divine writings is so far of use to me, that it leads men more easily to take it in that they are the treasure-source whence all later wisdom has been taken. And were it not necessary to keep my work to a moderate size, I might launch forth also into the proof of this. What poet or sophist has not drunk at the fountain of the prophets? Thence, accordingly, the philosophers watered their arid minds, so that it is the things they have from us which bring us into comparison with them. For this reason, I imagine, philosophy was banished by certain states--I mean by the Thebans, by the Spartans also, and the Argives--its disciples sought to imitate our doctrines; and ambitious, as I have said, of glory and eloquence alone, if they fell upon anything in the collection of sacred Scriptures which displeased them, in their own peculiar style of research, they perverted it to serve their purpose: for they had no adequate faith in their divinity to keep them from changing them, nor had they any sufficient understanding of them, either, as being still at the time under veil--even obscure to the Jews themselves, whose peculiar possession they seemed to be. For so, too, if the truth was distinguished by its simplicity, the more on that account the fastidiousness of man, too proud to believe, set to altering it; so that even what they found certain they made uncertain by their admixtures. Finding a simple revelation of God, they proceeded to dispute about Him, not as He had revealed to them, but turned aside to debate about His properties, His nature, His abode. Some assert Him to be incorporeal; others maintain He has a body,--the Platonists teaching the one doctrine, and the Stoics the other. Some think that He is composed of atoms, others of numbers: such are the different views of Epicurus and Pythagoras. One thinks He is made of fire; so it appeared to Heraclitus. The Platonists, again, hold that He administers the affairs of the world; the Epicureans, on the contrary, that He is idle and inactive, and, so to speak, a nobody in human things. Then the Stoics represent Him as placed outside the world, and whirling round this huge mass from without like a potter; while the Platonists place Him within the world, as a pilot is in the ship he steers. So, in like manner, they differ in their views about the world itself, whether it is created or uncreated, whether it is destined to pass away or to remain for ever. So again it is debated concerning the nature of the soul, which some contend is divine and eternal, while others hold that it is dissoluble. According to each one's fancy, He has introduced either something new, or refashioned the old. Nor need we wonder if the speculations of philosophers have perverted the older Scriptures. Some of their brood, with their opinions, have even adulterated our new-given Christian revelation, and corrupted it into a system of philosophic doctrines, and from the one path have struck off many and inexplicable by-roads. [145] And I have alluded to this, lest any one becoming acquainted with the variety of parties among us, this might seem to him to put us on a level with the philosophers, and he might condemn the truth from the different ways in which it is defended. But we at once put in a plea in bar against these tainters of our purity, asserting that this is the rule of truth which comes down from Christ by transmission through His companions, to whom we shall prove that those devisers of different doctrines are all posterior. Everything opposed to the truth has been got up from the truth itself, the spirits of error carrying on this system of opposition. By them all corruptions of wholesome discipline have been secretly instigated; by them, too, certain fables have been introduced, that, by their resemblance to the truth, they might impair its credibility, or vindicate their own higher claims to faith; so that people might think Christians unworthy of credit because the poets or philosophers are so, or might regard the poets and philosophers as worthier of confidence from their not being followers of Christ. Accordingly, we get ourselves laughed at for proclaiming that God will one day judge the world. For, like us, the poets and philosophers set up a judgment-seat in the realms below. And if we threaten Gehenna, which is a reservoir of secret fire under the earth for purposes of punishment, we have in the same way derision heaped on us. For so, too, they have their Pyriphlegethon, a river of flame in the regions of the dead. And if we speak of Paradise, [146] the place of heavenly bliss appointed to receive the spirits of the saints, severed from the knowledge of this world by that fiery zone as by a sort of enclosure, the Elysian plains have taken possession of their faith. Whence is it, I pray you have all this, so like us, in the poets and philosophers? The reason simply is, that they have been taken from our religion. But if they are taken from our sacred things, as being of earlier date, then ours are the truer, and have higher claims upon belief, since even their imitations find faith among you. If they maintain their sacred mysteries to have sprung from their own minds, in that case ours will be reflections of what are later than themselves, which by the nature of things is impossible, for never does the shadow precede the body which casts it, or the image the reality. [147] __________________________________________________________________ [145] [See Irenæus, vol. i. p. 377 this Series.] [146] [Elucidation X.] [147] True, in the sense that a shadow cannot be projected by a body not yet existent. __________________________________________________________________ Chapter XLVIII. Come now, if some philosopher affirms, as Laberius holds, following an opinion of Pythagoras, that a man may have his origin from a mule, a serpent from a woman, and with skill of speech twists every argument to prove his view, will he not gain acceptance for and work in some the conviction that, on account of this, they should even abstain from eating animal food? May any one have the persuasion that he should so abstain, lest by chance in his beef he eats of some ancestor of his? But if a Christian promises the return of a man from a man, and the very actual Gaius from Gaius, [148] the cry of the people will be to have him stoned; they will not even so much as grant him a hearing. If there is any ground for the moving to and fro of human souls into different bodies, why may they not return into the very substance they have left, seeing this is to be restored, to be that which had been? They are no longer the very things they had been; for they could not be what they were not, without first ceasing to be what they had been. If we were inclined to give all rein upon this point, discussing into what various beasts one and another might probably be changed, we would need at our leisure to take up many points. But this we would do chiefly in our own defence, as setting forth what is greatly worthier of belief, that a man will come back from a man--any given person from any given person, still retaining his humanity; so that the soul, with its qualities unchanged, may be restored to the same condition, thought not to the same outward framework. Assuredly, as the reason why restoration takes place at all is the appointed judgment, every man must needs come forth the very same who had once existed, that he may receive at God's hands a judgment, whether of good desert or the opposite. And therefore the body too will appear; for the soul is not capable of suffering without the solid substance (that is, the flesh; and for this reason, also) that it is not right that souls should have all the wrath of God to bear: they did not sin without the body, within which all was done by them. But how, you say, can a substance which has been dissolved be made to reappear again? Consider thyself, O man, and thou wilt believe in it! Reflect on what you were before you came into existence. Nothing. For if you had been anything, you would have remembered it. You, then, who were nothing before you existed, reduced to nothing also when you cease to be, why may you not come into being again out of nothing, at the will of the same Creator whose will created you out of nothing at the first? Will it be anything new in your case? You who were not, were made; when you cease to be again, you shall be made. Explain, if you can, your original creation, and then demand to know how you shall be re-created. Indeed, it will be still easier surely to make you what you were once, when the very same creative power made you without difficulty what you never were before. There will be doubts, perhaps, as to the power of God, of Him who hung in its place this huge body of our world, made out of what had never existed, as from a death of emptiness and inanity, animated by the Spirit who quickens all living things, its very self the unmistakable type of the resurrection, that it might be to you a witness--nay, the exact image of the resurrection. Light, every day extinguished, shines out again; and, with like alternation, darkness succeeds light's outgoing. The defunct stars re-live; the seasons, as soon as they are finished, renew their course; the fruits are brought to maturity, and then are reproduced. The seeds do not spring up with abundant produce, save as they rot and dissolve away;--all things are preserved by perishing, all things are refashioned out of death. Thou, man of nature so exalted, if thou understandest thyself, taught even by the Pythian [149] words, lord of all these things that die and rise,--shalt thou die to perish evermore? Wherever your dissolution shall have taken place, whatever material agent has destroyed you, or swallowed you up, or swept you away, or reduced you to nothingness, it shall again restore you. Even nothingness is His who is Lord of all. You ask, Shall we then be always dying, and rising up from death? If so the Lord of all things had appointed, you would have to submit, though unwillingly, to the law of your creation. But, in fact, He has no other purpose than that of which He has informed us. The Reason which made the universe out of diverse elements, so that all things might be composed of opposite substances in unity--of void and solid, of animate and inanimate, of comprehensible and incomprehensible, of light and darkness, of life itself and death--has also disposed time into order, by fixing and distinguishing its mode, according to which this first portion of it, which we inhabit from the beginning of the world, flows down by a temporal course to a close; but the portion which succeeds, and to which we look forward continues forever. When, therefore, the boundary and limit, that millennial interspace, has been passed, when even the outward fashion of the world itself--which has been spread like a veil over the eternal economy, equally a thing of time--passes away, then the whole human race shall be raised again, to have its dues meted out according as it has merited in the period of good or evil, and thereafter to have these paid out through the immeasurable ages of eternity. Therefore after this there is neither death nor repeated resurrections, but we shall be the same that we are now, and still unchanged--the servants of God, ever with God, clothed upon with the proper substance of eternity; but the profane, and all who are not true worshippers of God, in like manner shall be consigned to the punishment of everlasting fire--that fire which, from its very nature indeed, directly ministers to their incorruptibility. The philosophers are familiar as well as we with the distinction between a common and a secret fire. Thus that which is in common use is far different from that which we see in divine judgments, whether striking as thunderbolts from heaven, or bursting up out of the earth through mountain-tops; for it does not consume what it scorches, but while it burns it repairs. So the mountains continue ever burning; and a person struck by lighting is even now kept safe from any destroying flame. A notable proof this of the fire eternal! a notable example of the endless judgment which still supplies punishment with fuel! The mountains burn, and last. How will it be with the wicked and the enemies of God? [150] __________________________________________________________________ [148] [i.e., Caius, used (like John Doe with us) in Roman Law.] [149] Know thyself. [Juvenal, xi. 27, on which see great wealth of reference in J.E.B. Mayor's Juvenal (xiii. Satires), and note especially, Bernard, Serm. De Divers xl. 3. In Cant. Cantic. xxxvi. 5-7.] [150] [Our author's philosophy may be at fault, but his testimony is not to be mistaken.] __________________________________________________________________ Chapter XLIX. These are what are called presumptuous speculations in our case alone; in the philosophers and poets they are regarded as sublime speculations and illustrious discoveries. They are men of wisdom, we are fools. They are worthy of all honour, we are folk to have the finger pointed at; nay, besides that, we are even to have punishments inflicted on us. But let things which are the defence of virtue, if you will, have no foundation, and give them duly the name of fancies, yet still they are necessary; let them be absurd if you will, yet they are of use: they make all who believe them better men and women, under the fear of never-ending punishment and the hope of never-ending bliss. It is not, then, wise to brand as false, nor to regard as absurd, things the truth of which it is expedient to presume. On no ground is it right positively to condemn as bad what beyond all doubt is profitable. Thus, in fact, you are guilty of the very presumption of which you accuse us, in condemning what is useful. It is equally out of the question to regard them as nonsensical; at any rate, if they are false and foolish, they hurt nobody. For they are just (in that case) like many other things on which you inflict no penalties--foolish and fabulous things, I mean, which, as quite innocuous, are never charged as crimes or punished. But in a thing of the kind, if this be so indeed, we should be adjudged to ridicule, not to swords, and flames, and crosses, and wild beasts, in which iniquitous cruelty not only the blinded populace exults and insults over us, but in which some of you too glory, not scrupling to gain the popular favour by your injustice. As though all you can do to us did not depend upon our pleasure. It is assuredly a matter of my own inclination, being a Christian. Your condemnation, then, will only reach me in that case, if I wish to be condemned; but when all you can do to me, you can do only at my will, all you can do is dependent on my will, and is not in your power. The joy of the people in our trouble is therefore utterly reasonless. For it is our joy they appropriate to themselves, since we would far rather be condemned than apostatize from God; on the contrary, our haters should be sorry rather than rejoice, as we have obtained the very thing of our own choice. __________________________________________________________________ Chapter L. In that case, you say, why do you complain of our persecutions? You ought rather to be grateful to us for giving you the sufferings you want. Well, it is quite true that it is our desire to suffer, but it is in the way that the soldier longs for war. No one indeed suffers willingly, since suffering necessarily implies fear and danger. Yet the man who objected to the conflict, both fights with all his strength, and when victorious, he rejoices in the battle, because he reaps from it glory and spoil. It is our battle to be summoned to your tribunals that there, under fear of execution, we may battle for the truth. But the day is won when the object of the struggle is gained. This victory of ours gives us the glory of pleasing God, and the spoil of life eternal. But we are overcome. Yes, when we have obtained our wishes. Therefore we conquer in dying; [151] we go forth victorious at the very time we are subdued. Call us, if you like, Sarmenticii and Semaxii, because, bound to a half-axle stake, we are burned in a circle-heap of fagots. This is the attitude in which we conquer, it is our victory-robe, it is for us a sort of triumphal car. Naturally enough, therefore, we do not please the vanquished; on account of this, indeed, we are counted a desperate, reckless race. But the very desperation and recklessness you object to in us, among yourselves lift high the standard of virtue in the cause of glory and of fame. Mucius of his own will left his right hand on the altar: what sublimity of mind! Empedocles gave his whole body at Catana to the fires of Ætna: what mental resolution! A certain foundress of Carthage gave herself away in second marriage to the funeral pile: what a noble witness of her chastity! Regulus, not wishing that his one life should count for the lives of many enemies, endured these crosses over all his frame: how brave a man--even in captivity a conqueror! Anaxarchus, when he was being beaten to death by a barley-pounder, cried out, "Beat on, beat on at the case of Anaxarchus; no stroke falls on Anaxarchus himself." O magnanimity of the philosopher, who even in such an end had jokes upon his lips! I omit all reference to those who with their own sword, or with any other milder form of death, have bargained for glory. Nay, see how even torture contests are crowned by you. The Athenian courtezan, having wearied out the executioner, at last bit off her tongue and spat it in the face of the raging tyrant, that she might at the same time spit away her power of speech, nor be longer able to confess her fellow-conspirators, if even overcome, that might be her inclination. Zeno the Eleatic, when he was asked by Dionysius what good philosophy did, on answering that it gave contempt of death, was all unquailing, given over to the tyrant's scourge, and sealed his opinion even to the death. We all know how the Spartan lash, applied with the utmost cruelty under the very eyes of friends encouraging, confers on those who bear it honor proportionate to the blood which the young men shed. O glory legitimate, because it is human, for whose sake it is counted neither reckless foolhardiness, nor desperate obstinacy, to despise death itself and all sorts of savage treatment; for whose sake you may for your native place, for the empire, for friendship, endure all you are forbidden to do for God! And you cast statues in honour of persons such as these, and you put inscriptions upon images, and cut out epitaphs on tombs, that their names may never perish. In so far you can by your monuments, you yourselves afford a sort of resurrection to the dead. Yet he who expects the true resurrection from God, is insane, if for God he suffers! But go zealously on, good presidents, you will stand higher with the people if you sacrifice the Christians at their wish, kill us, torture us, condemn us, grind us to dust; your injustice is the proof that we are innocent. Therefore God suffers that we thus suffer; for but very lately, in condemning a Christian woman to the leno rather than to the leo you made confession that a taint on our purity is considered among us something more terrible than any punishment and any death. [152] Nor does your cruelty, however exquisite, avail you; it is rather a temptation to us. The oftener we are mown down by you, the more in number we grow; the blood of Christians is seed. [153] Many of your writers exhort to the courageous bearing of pain and death, as Cicero in the Tusculans, as Seneca in his Chances, as Diogenes, Pyrrhus, Callinicus; and yet their words do not find so many disciples as Christians do, teachers not by words, but by their deeds. That very obstinacy you rail against is the preceptress. For who that contemplates it, is not excited to inquire what is at the bottom of it? who, after inquiry, does not embrace our doctrines? and when he has embraced them, desires not to suffer that he may become partaker of the fulness of God's grace, that he may obtain from God complete forgiveness, by giving in exchange his blood? For that secures the remission of all offences. On this account it is that we return thanks on the very spot for your sentences. As the divine and human are ever opposed to each other, when we are condemned by you, we are acquitted by the Highest. __________________________________________________________________ [151] [Vicimus cum occidimur.] [152] [Elucidation XI.] [153] [Elucidation XII.] __________________________________________________________________ Elucidations. ------------------------ I. (Arrangement, p. 4, supra.) The arrangement I have adopted in editing these Edinburgh Translations of Tertullian is a practical one. It will be found logical and helpful to the student, who is referred to the Prefatory pages of this volume for an Elucidation of the difficulties, with which any arrangement of these treatises is encumbered. For, first, an attempt to place them in chronological order is out of the question; [154] and, second, all efforts to separate precisely the Orthodox from the Montanistic or Montanist works of our author have hitherto defied the acumen of critics. It would be mere empiricism for me to attempt an original classification in the face of questions which even experts have been unable to determine. If we bear in mind, however, a few guiding facts, we shall see that difficulties are less than might appear, assuming our object to be a practical one. (1.) Only four of these essays were written against Orthodoxy; (2.) five more are reckoned as wholly uncertain, which amounts to saying that they are not positively heretical. (3.) Again, five are colourless, as to Montanism, and hence should be reputed Orthodox. (4.) Of others, written after the influences of Montanism had, more or less, tainted his doctrine, the whole are yet valuable and some are noble defences of the Catholic Faith. (5.) Finally eight or ten of his treatises were written while he was a Catholic, and are precious contributions to the testimony of the Primitive Church. From these facts, we may readily conclude that the mass of Tertullian's writings is Orthodox. Some of them are to be read with caution; others, again, must be rejected for their heresy; but yet all are most instructive historically, and as defining even by errors "the faith once delivered to the Saints." I propose to note those which require caution as we pass them in review. Those written against the Church are classed by themselves, at the end of the list, and all the rest may be read with confidence. A most interesting inquiry arises in connection with the quotations from Scripture to be found in our author. Did a Latin version exist in his day, or does he translate from the Greek of the New Testament and the LXX? A paradoxical writer (Semler) contends that Tertullian "never used a Greek ms." (see Kaye, p. 106.) But Tertullian's rugged Latin betrays everywhere his familiarity with Greek idioms and forms of thought. He wrote, also, in Greek, and there is no reason to doubt that he knew the Greek Scriptures primarily, if he knew any Greek whatever. Possibly we owe to Tertullian the primordia of the Old African Latin Versions, some of which seem to have contained the disputed text 1 John v. 7; of which more when we come to the Praxeas. For the present in the absence of definite evidence we must infer that Tertullian usually translated from the LXX, and from the originals of the New Testament. But Mosheim thinks the progress of the Gospel in the West was now facilitated by the existence of Latin Versions. Observe, also, Kaye's important note, p. 293, and his reference to Lardner, Cred. xxvii. 19. II. (Address to Magistrates, cap. i., p. 17.) The Apology comes first in order, on logical grounds. It is classed with our author's orthodox works by Neander, and pronounced colourless by Kaye. It is the noblest of his productions in its purpose and spirit, and it falls in with the Primitive System of Apologetics. I have placed next in order to it several treatises, mostly unblemished, which are of the same character; which defend the cause of Christians against Paganism, against Gentile Philosophy, and against Judaism; closing this portion by the two books Ad Nationes, which may be regarded as a recapitulation of the author's arguments, especially those to be found in the Apology. In these successive works, as compared with those of Justin Martyr, we obtain a fair view of the progressive relations of the Church with the Roman Empire and with divers antagonistic systems in the East and West. III. (History of Christians, cap. ii., p. 18.) The following Chronological outline borrowed from the Benedictines and from Bishop Kaye, will prove serviceable here. [155] Tertullian born (circa) a.d. 150. Tertullian converted (surmise) 185. Tertullian married (say) 186. Tertullian ordained presbyter (circa) 192. Tertullian lapsed (circa) 200. Tertullian deceased (extreme surmise) 240. The Imperial history of his period may be thus arranged: Birth of Caracalla a.d. 188. Birth of Geta 189. Reign of Severus 193. Defeat of Niger 195. Caracalla made a Cæsar 196. Capture of Byzantium 196. Defeat of Albinus 197. Geta made a Cæsar 198. Caracalla called Augustus 198. Caracalla associated in the Empire 198. War against the Parthians 198. Severus returns from the war 203. Celebration of the Secular Games 204. Plautianus put to death (circa) 205. Geta called Augustus 208. War in Britain 208. Wall of Severus 210. Death of Severus 211. IV. (Tiberius, capp. v. and xxiv., pp. 22 and 35.) A fair examination of what has been said on this subject, pro and con, may be found in Kaye's Tertullian, [156] pp. 102-105. In his abundant candour this author leans to the doubters, but in stating the case he seems to me to fortify the position of Lardner and Mosheim. What the brutal Tiberius may have thought or done with respect to Pilate's report concerning the holy victim of his judicial injustice is of little importance to the believer. Nevertheless, as matter of history it deserves attention. Great stress is to be placed on the fact that Tertullian was probably a jurisconsult, familiar with the Roman archives, and influenced by them in his own acceptance of Divine Truth. It is not supposable that such a man would have hazarded his bold appeal to the records, in remonstrating with the Senate and in the very faces of the Emperor and his colleagues, had he not known that the evidence was irrefragable. V. (The darkness at the Crucifixion, cap. xxi., p. 35.) Kaye disappoints us (p. 150) in his slight notice of this most interesting subject. Without attempting to discuss the story of Phlegon and other points which afford Gibbon an opportunity for misplaced sneering, such as even a Pilate would have rebuked, while it may be well to recall the exposition of Milman, [157] at the close of Gibbon's fifteenth chapter, I must express my own preference for another view. This will be found candidly summed up and stated, in the Speaker's Commentary, in the concise note on St. Matt. xxvii. 45. VI. (Numbers of the Faithful, cap. xxxvii., p. 45.) Kaye, as usual, gives this vexed question a candid survey. [158] Making all allowances, however, I accept the conjecture of some reputable authorities, that there were 2,000,000 of Christians, in the bounds of the Roman Empire at the close of the Second Century. So mightily grew the testimony of Jesus and prevailed. When we reflect that only a century intervened between the times of Tertullian and the conversion of the Roman Emperor, it is not easy to regard our author's language as merely that of fervid genius and of rhetorical hyperbole. He could not have ventured upon exaggeration without courting scorn as well as defeat. What he affirms is probable in the nature of the case. Were it otherwise, then the conditions, which, in a single century rendered it possible for Constantine to effect the greatest revolution in mind and manners that has ever been known among men, would be a miracle compared with which that of his alleged Vision of the Cross sinks into insignificance. To this subject it will be necessary to recur hereafter. VII. (Christian usages, cap. xxxix., p. 46.) A candid review of the matters discussed in this chapter will be found in Kaye (pp. 146, 209.) The important fact is there clearly stated that "the primitive Christians scrupulously complied with the decree pronounced by the Apostles at Jerusalem in abstaining from things strangled and from blood" (Acts xv. 20). On this subject consult the references given in the Speaker's Commentary, ad locum. The Greeks, to their honour, still maintain this prohibition, but St. Augustine's great authority relaxed the Western scruples on this matter, for he regarded it as a decree of temporary obligation, while the Hebrew and Gentile Christians were in peril of misunderstanding and estrangement. [159] On the important question as to the cessation of miracles Kaye takes a somewhat original position. But see his interesting discussion and that of the late Professor Hey, in Kaye's Tertullian, pp. 80-102, 151-161. I do not think writers on these subjects have sufficiently distinguished between miracles properly so called, and providences vouchsafed in answer to prayer. There was no miracle in the case of the Thundering Legion, assuming the story to be true; and I dare to affirm that marked answers to prayer, by providential interpositions, but wholly distinct from miraculous agencies, have never ceased among those who "ask in the Son's Name." Such interpositions are often preternatural only; that is, they economize certain powers which, though natural in themselves, lie outside of the System of Nature with which we happen to be familiar. This distinction has been overlooked. VIII. (Multitudes, cap. xl., p. 47.) Note the words--"multitudes to a single beast." Can it be possible that Tertullian would use such language to the magistrates, if he knew that such sentences were of rare occurrence? The disposition of our times to minimize the persecutions of our Christian forefathers calls upon us to note such references, all the more important because occurring obiter and mentioned as notorious. Note also, the closing chapter of this Apology, and reference to the outcries of the populace, in Cap. xxxv. [160] See admirable remarks on the benefits derived by the Church from the sufferings of Christian martyrs, with direct reference to Tertullian, Wordsworth, Church Hist. to Council of Nicæa, cap. xxiv., p. 374. IX. (Christian manners, cap. xlii., p. 49.) A study of the manners of Christians, in the Ante-Nicene Age, as sketched by the unsparing hand of Tertullian, will convince any unprejudiced mind of the mighty power of the Holy Ghost, in framing such characters out of heathen originals. When, under Montanistic influences our severely ascetic author complains of the Church's corruptions, and turns inside-out the whole estate of the faithful, we see all that can be pressed on the other side; but, this very important chapter must be borne in mind, together with the closing sentence of chap. xliv., as evidence that whatever might be said by a rigid disciplinarian, the Church, as compared with our day, was still a living embodiment of Philippians iv. 8. X. (Paradise, cap. xlvii., p. 52.) See Kaye, p. 248. Our author seems not always consistent with himself in his references to the Places of departed spirits. Kaye thinks he identifies Paradise with the Heaven of the Most High, in one place (the De Exhort. Cast., xiii.) where he probably confuses the Apostle's ideas, in Galatians v. 12, and Ephesians v. 5. Commonly, however, though he is not consistent with himself, this would be his scheme:-- 1. The Inferi, or Hades, where the soul of Dives was in one continent and that of Lazarus in another, with a gulf between. Our author places "Abraham's bosom" in Hades. 2. Paradise. In Hades, but in a superior and more glorious region. This more blessed abode was opened to the souls of the martyrs and other greater saints, at our Lord's descent into the place of the dead. After the General Resurrection and Judgment, there remain: 1. Gehenna, for the lost, prepared for the devil and his angels. 2. The Heaven of Heavens, the eternal abode of the righteous, in the vision of the Lord and His Eternal Joy. Tertullian's variations on this subject will force us to recur to it hereafter; but, here it may be noted that the confusions of Latin Christianity received their character in this particular, from the genius of our author. Augustine caught from him a certain indecision about the terms and places connected with the state of the departed which has continued, to this day, to perplex theologians in the West. Taking advantage of such confusions, the stupendous Roman system of "Purgatory" was fabricated in the middle ages; but the Greeks never accepted it, and it differs fundamentally from what the earlier Latin Fathers, including Tertullian, have given us as speculations. XI. (The Leo and the Leno, cap. l., p. 55.) Here we find the alliterative and epigrammatic genius of Tertullian anticipating a similar poetic charm in Augustine. The Christian maid or matron preferred the Leo to the leno; to be devoured rather than to be debauched. Our author wrests a tribute to the chastity of Christian women from the cruelty of their judges, who recognizing this fact, were accustomed as a refinement of their injustice to give sentence against them, refusing the mercy of a horrible death, by committing them to the ravisher: "damnando Christianam ad lenonem potius quam ad leonem." XII. (The Seed of the Church, cap. l., p. 55.) Kaye has devoted a number of his pages [161] to the elucidation of this subject, not only showing the constancy of the martyrs, but illustrating the fact that Christians, like St. Paul, were forced to "die daily," even when they were not subjected to the fiery trial. He who confessed himself a Christian made himself a social outcast. All manner of outrages and wrongs could be committed against him with impunity. Rich men, who had joined themselves to Christ, [162] were forced to accept "the spoiling of their goods." Brothers denounced brothers, and husbands their wives; "a man's foes were they of his own household." But the Church triumphed through suffering, and "out of weakness was made strong." __________________________________________________________________ [154] Kaye, p. 36. Also, p. 8, supra. [155] Kaye (following L'Art de verifier les Dates) pp. 11 and 456. [156] My references are to the Third Edition, London, Rivingtons, 1845. [157] In his edition of The Decline and Fall, Vol. I., p. 589, American reprint. [158] pp. 85-88. [159] Ep. ad Faust. xxxii. 13. and see Conybeare and Howson. [160] Compare Kaye on Mosheim, p. 107. [161] pp. 129-140. [162] Even under Commodus, vol. ii. p. 598, this series. __________________________________________________________________ tertullian idolatry anf03 tertullian-idolatry On Idolatry /ccel/schaff/anf03.iv.iv.html __________________________________________________________________ On Idolatry __________________________________________________________________ II. On Idolatry. [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--Wide Scope of the Word Idolatry. The principal crime of the human race, the highest guilt charged upon the world, the whole procuring cause of judgment, is idolatry. [163] For, although each single fault retains its own proper feature, although it is destined to judgment under its own proper name also, yet it is marked off under the general account of idolatry. Set aside names, examine works, the idolater is likewise a murderer. Do you inquire whom he has slain? If it contributes ought to the aggravation of the indictment, no stranger nor personal enemy, but his own self. By what snares? Those of his error. By what weapon? The offence done to God. By how many blows? As many as are his idolatries. He who affirms that the idolater perishes not, [164] will affirm that the idolater has not committed murder. Further, you may recognize in the same crime [165] adultery and fornication; for he who serves false gods is doubtless an adulterer [166] of truth, because all falsehood is adultery. So, too, he is sunk in fornication. For who that is a fellow-worker with unclean spirits, does not stalk in general pollution and fornication? And thus it is that the Holy Scriptures [167] use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another's, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honours; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. After such crimes, so pernicious, so devouring of salvation, all other crimes also, after some manner, and separately disposed in order, find their own essence represented in idolatry. In it also are the concupiscences of the world. For what solemnity of idolatry is without the circumstance of dress and ornament? In it are lasciviousnesses and drunkennesses; since it is, for the most part, for the sake of food, and stomach, and appetite, that these solemnities are frequented. In it is unrighteousness. For what more unrighteous than it, which knows not the Father of righteousness? In it also is vanity, since its whole system is vain. In it is mendacity, for its whole substance is false. Thus it comes to pass, that in idolatry all crimes are detected, and in all crimes idolatry. Even otherwise, since all faults savour of opposition to God, and there is nothing which savours of opposition to God which is not assigned to demons and unclean spirits, whose property idols are; doubtless, whoever commits a fault is chargeable with idolatry, for he does that which pertains to the proprietors of idols. __________________________________________________________________ [163] [This solemn sentence vindicates the place I have given to the De Idololatria in the order adopted for this volume. After this and the Apology come three treatises confirming its positions, and vindicating the principles of Christians in conflict with Idolatry, the great generic crime of a world lying in wickedness. These three are the De Spectaculis, the De Corona and the Ad Scapulam. The De Spectaculis was written after this treatise, in which indeed it is mentioned (Cap. xiii.), but logically it follows, illustrates and enforces it. Hence my practical plan: which will be concluded by a scheme (conjectural in part) of chronological order in which precision is affirmed by all critics to be impossible, but, by which we may reach approximate accuracy, with great advantage. The De Idololatria is free from Montanism. But see Kaye, p. xvi.] [164] Lit., "has not perished," as if the perishing were already complete; as, of course, it is judicially as soon as the guilt is incurred, though not actually. [165] i.e., in idolatry. [166] A play on the word: we should say, "an adulterator." [167] Oehler refers to Ezek. xxiii.; but many other references might be given--in the Pentateuch and Psalms, for instance. __________________________________________________________________ Chapter II.--Idolatry in Its More Limited Sense. Its Copiousness. But let the universal names of crimes withdraw to the specialities of their own works; let idolatry remain in that which it is itself. Sufficient to itself is a name so inimical to God, a substance of crime so copious, which reaches forth so many branches, diffuses so many veins, that from this name, for the greatest part, is drawn the material of all the modes in which the expansiveness of idolatry has to be foreguarded against by us, since in manifold wise it subverts the servants of God; and this not only when unperceived, but also when cloaked over. Most men simply regard idolatry as to be interpreted in these senses alone, viz.: if one burn incense, or immolate a victim, or give a sacrificial banquet, or be bound to some sacred functions or priesthoods; just as if one were to regard adultery as to be accounted in kisses, and in embraces, and in actual fleshly contact; or murder as to be reckoned only in the shedding forth of blood, and in the actual taking away of life. But how far wider an extent the Lord assigns to those crimes we are sure: when He defines adultery to consist even in concupiscence, [168] "if one shall have cast an eye lustfully on," and stirred his soul with immodest commotion; when He judges murder [169] to consist even in a word of curse or of reproach, and in every impulse of anger, and in the neglect of charity toward a brother just as John teaches, [170] that he who hates his brother is a murderer. Else, both the devil's ingenuity in malice, and God the Lord's in the Discipline by which He fortifies us against the devil's depths, [171] would have but limited scope, if we were judged only in such faults as even the heathen nations have decreed punishable. How will our "righteousness abound above that of the Scribes and Pharisees," as the Lord has prescribed, [172] unless we shall have seen through the abundance of that adversary quality, that is, of unrighteousness? But if the head of unrighteousness is idolatry, the first point is, that we be fore-fortified against the abundance of idolatry, while we recognise it not only in its palpable manifestations. __________________________________________________________________ [168] Matt. v. 28. [169] Matt. v. 22. [170] 1 John. iii. 15. [171] Rev. ii. 24. [172] Matt. v. 20. __________________________________________________________________ Chapter III.--Idolatry: Origin and Meaning of the Name. Idol in ancient times there was none. Before the artificers of this monstrosity had bubbled into being, [173] temples stood solitary and shrines empty, just as to the present day in some places traces of the ancient practice remain permanently. Yet idolatry used to be practised, not under that name, but in that function; for even at this day it can be practised outside a temple, and without an idol. But when the devil introduced into the world artificers of statues and of images, and of every kind of likenesses, that former rude business of human disaster attained from idols both a name and a development. Thenceforward every art which in any way produces an idol instantly became a fount of idolatry. For it makes no difference whether a moulder cast, or a carver grave, or an embroiderer weave the idol; because neither is it a question of material, whether an idol be formed of gypsum, or of colors, or of stone, or of bronze, [174] or of silver, or of thread. For since even without an idol idolatry is committed, when the idol is there it makes no difference of what kind it be, of what material, or what shape; lest any should think that only to be held an idol which is consecrated in human shape. To establish this point, the interpretation of the word is requisite. Eidos, in Greek, signifies form; eidolon, derived diminutively from that, by an equivalent process in our language, makes formling. [175] Every form or formling, therefore, claims to be called an idol. Hence idolatry is "all attendance and service about every idol." Hence also, every artificer of an idol is guilty of one and the same crime, [176] unless, the People [177] which consecrated for itself the likeness of a calf, and not of a man, fell short of incurring the guilt of idolatry. [178] __________________________________________________________________ [173] "Boiled out," "bubbled out." [174] Or, brass. [175] i.e., a little form. [176] Idolatry, namely. [177] [Capitalized to mark its emphatic sense, i.e., the People of God = the Jews.] [178] See Ex. xxxii.; and compare 1 Cor. x. 7, where the latter part of Ex. xxxii. 6 is quoted. __________________________________________________________________ Chapter IV.--Idols Not to Be Made, Much Less Worshipped. Idols and Idol-Makers in the Same Category. God prohibits an idol as much to be made as to be worshipped. In so far as the making what may be worshipped is the prior act, so far is the prohibition to make (if the worship is unlawful) the prior prohibition. For this cause--the eradicating, namely, of the material of idolatry--the divine law proclaims, "Thou shalt make no idol;" [179] and by conjoining, "Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea," has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that "the demons, and the spirits of the angelic apostates, [180] would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God." All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: "I swear to you, sinners, that against the day of perdition of blood [181] repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes, [182] and all errors not according to knowledge, shall find no help from them." But Isaiah [183] says, "Ye are witnesses whether there is a God except Me." "And they who mould and carve out at that time were not: all vain! who do that which liketh them, which shall not profit them!" And that whole ensuing discourse sets a ban as well on the artificers as the worshippers: the close of which is, "Learn that their heart is ashes and earth, and that none can free his own soul." In which sentence David equally includes the makers too. "Such," says he, "let them become who make them." [184] And why should I, a man of limited memory, suggest anything further? Why recall anything more from the Scriptures? As if either the voice of the Holy Spirit were not sufficient; or else any further deliberation were needful, whether the Lord cursed and condemned by priority the artificers of those things, of which He curses and condemns the worshippers! __________________________________________________________________ [179] Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition. [180] Compare de Oratione, c. 23, and de Virg. Vel. c. 7. [181] "Sanguinis perditionis:" such is the reading of Oehler and others. If it be correct, probably the phrase "perdition of blood" must be taken as equivalent to "bloody perdition," after the Hebrew fashion. Compare, for similar instances, 2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, "Of blood and of perdition"--sanguinis et perditionis. Oehler's own interpretation of the reading he gives--"blood-shedding"--appears unsatisfactory. [182] "In fanis." This is Oehler's reading on conjecture. Other readings are--infamis, infamibus, insanis, infernis. [183] Isa. xliv. 8 et seqq. [184] Ps. cxv. 8. In our version, "They that make them are like unto them." Tertullian again agrees with the LXX. __________________________________________________________________ Chapter V. [185] --Sundry Objections or Excuses Dealt with. We will certainly take more pains in answering the excuses of artificers of this kind, who ought never to be admitted into the house of God, if any have a knowledge of that Discipline. [186] To begin with, that speech, wont to be cast in our teeth, "I have nothing else whereby to live," may be more severely retorted, "You have, then, whereby to live? If by your own laws, what have you to do with God?" [187] Then, as to the argument they have the hardihood to bring even from the Scriptures, "that the apostle has said, As each has been found, so let him persevere.'" [188] We may all, therefore, persevere in sins, as the result of that interpretation! for there is not any one of us who has not been found as a sinner, since no other cause was the source of Christ's descent than that of setting sinners free. Again, they say the same apostle has left a precept, according to his own example, "That each one work with his own hands for a living." [189] If this precept is maintained in respect to all hands, I believe even the bath-thieves [190] live by their hands, and robbers themselves gain the means to live by their hands; forgers, again, execute their evil handwritings, not of course with their feet, but hands; actors, however, achieve a livelihood not with hands alone, but with their entire limbs. Let the Church, therefore, stand open to all who are supported by their hands and by their own work; if there is no exception of arts which the Discipline of God receives not. But some one says, in opposition to our proposition of "similitude being interdicted," "Why, then, did Moses in the desert make a likeness of a serpent out of bronze?" The figures, which used to be laid as a groundwork for some secret future dispensation, not with a view to the repeal of the law, but as a type of their own final cause, stand in a class by themselves. Otherwise, if we should interpret these things as the adversaries of the law do, do we, too, as the Marcionites do, ascribe inconsistency to the Almighty, whom they [191] in this manner destroy as being mutable, while in one place He forbids, in another commands? But if any feigns ignorance of the fact that that effigy of the serpent of bronze, after the manner of one uphung, denoted the shape of the Lord's cross, [192] which was to free us from serpents--that is, from the devil's angels--while, through itself, it hanged up the devil slain; or whatever other exposition of that figure has been revealed to worthier men [193] no matter, provided we remember the apostle affirms that all things happened at that time to the People [194] figuratively. [195] It is enough that the same God, as by law He forbade the making of similitude, did, by the extraordinary precept in the case of the serpent, interdict similitude. [196] If you reverence the same God, you have His law, "Thou shalt make no similitude." [197] If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it. [198] __________________________________________________________________ [185] Cf. chaps. viii. and xii. [186] i.e., the Discipline of the house of God, the Church. Oehler reads, "eam disciplinam," and takes the meaning to be that no artificer of this class should be admitted into the Church, if he applies for admittance, with a knowledge of the law of God referred to in the former chapters, yet persisting in his unlawful craft. Fr. Junius would read, "ejus disciplinam." [187] i.e., If laws of your own, and not the will and law of God, are the source and means of your life, you owe no thanks and no obedience to God, and therefore need not seek admittance into His house (Oehler). [188] 1 Cor. vii. 20. In Eng. ver., "Let every man abide in the same calling wherein he was called." [189] 1 Thess. iv. 11; 2 Thess. iii. 6-12. [190] i.e., thieves who frequented the public baths, which were a favorite resort at Rome. [191] The Marcionites. [192] [The argument amounts to this, that symbols were not idols: yet even so, God only could ordain symbols that were innocent. The Nehushtan of King Hezekiah teaches us the "peril of Idolatry" (2 Kings xviii. 4) and that even a divine symbol may be destroyed justly if it be turned to a violation of the Second Commandment.] [193] [On which see Dr. Smith, Dict. of the Bible, ad vocem "Serpent."] [194] i.e., the Jewish people, who are generally meant by the expression "the People" in the singular number in Scripture. We shall endeavour to mark that distinction by writing the word, as here, with a capital. [195] See 1 Cor. x. 6, 11. [196] On the principle that the exception proves the rule. As Oehler explains it: "By the fact of the extraordinary precept in that particular case, God gave an indication that likeness-making had before been forbidden and interdicted by Him." [197] Ex. xx. 4, etc. [The absurd "brazen serpent" which I have seen in the Church of St. Ambrose, in Milan, is with brazen hardihood affirmed to be the identical serpent which Moses lifted up in the wilderness. But it lacks all symbolic character, as it is not set upon a pole nor in any way fitted to a cross. It greatly resembles a vane set upon a pivot.] [198] [Elucidation I.] __________________________________________________________________ Chapter VI.--Idolatry Condemned by Baptism. To Make an Idol Is, in Fact, to Worship It. If no law of God had prohibited idols to be made by us; if no voice of the Holy Spirit uttered general menace no less against the makers than the worshippers of idols; from our sacrament itself we would draw our interpretation that arts of that kind are opposed to the faith. For how have we renounced the devil and his angels, if we make them? What divorce have we declared from them, I say not with whom, but dependent on whom, we live? What discord have we entered into with those to whom we are under obligation for the sake of our maintenance? Can you have denied with the tongue what with the hand you confess? unmake by word what by deed you make? preach one God, you who make so many? preach the true God, you who make false ones? "I make," says one, "but I worship not;" as if there were some cause for which he dare not worship, besides that for which he ought not also to make,--the offence done to God, namely, in either case. Nay, you who make, that they may be able to be worshipped, do worship; and you worship, not with the spirit of some worthless perfume, but with your own; nor at the expense of a beast's soul, but of your own. To them you immolate your ingenuity; to them you make your sweat a libation; to them you kindle the torch of your forethought. More are you to them than a priest, since it is by your means they have a priest; your diligence is their divinity. [199] Do you affirm that you worship not what you make? Ah! but they affirm not so, to whom you slay this fatter, more precious and greater victim, your salvation. __________________________________________________________________ [199] i.e., Unless you made them, they would not exist, and therefore [would not be regarded as divinities; therefore] your diligence gives them their divinity. __________________________________________________________________ Chapter VII.--Grief of the Faithful at the Admission of Idol-Makers into the Church; Nay, Even into the Ministry. A whole day the zeal of faith will direct its pleadings to this quarter: bewailing that a Christian should come from idols into the Church; should come from an adversary workshop into the house of God; should raise to God the Father hands which are the mothers of idols; should pray to God with the hands which, out of doors, are prayed to in opposition to God; should apply to the Lord's body those hands which confer bodies on demons. Nor is this sufficient. Grant that it be a small matter, if from other hands they receive what they contaminate; but even those very hands deliver to others what they have contaminated. Idol-artificers are chosen even into the ecclesiastical order. Oh wickedness! Once did the Jews lay brands on Christ; these mangle His body daily. Oh hands to be cut off! Now let the saying, "If thy hand make thee do evil, amputate it," [200] see to it whether it were uttered by way of similitude merely. What hands more to be amputated than those in which scandal is done to the Lord's body? __________________________________________________________________ [200] Matt. xviii. 8. __________________________________________________________________ Chapter VIII.--Other Arts Made Subservient to Idolatry. Lawful Means of Gaining a Livelihood Abundant. There are also other species of very many arts which, although they extend not to the making of idols, yet, with the same criminality, furnish the adjuncts without which idols have no power. For it matters not whether you erect or equip: if you have embellished his temple, altar, or niche; if you have pressed out gold-leaf, or have wrought his insignia, or even his house: work of that kind, which confers not shape, but authority, is more important. If the necessity of maintenance [201] is urged so much, the arts have other species withal to afford means of livelihood, without outstepping the path of discipline, that is, without the confiction of an idol. The plasterer knows both how to mend roofs, and lay on stuccoes, and polish a cistern, and trace ogives, and draw in relief on party-walls many other ornaments beside likenesses. The painter, too, the marble mason, the bronze-worker, and every graver whatever, knows expansions [202] of his own art, of course much easier of execution. For how much more easily does he who delineates a statue overlay a sideboard! [203] How much sooner does he who carves a Mars out of a lime-tree, fasten together a chest! No art but is either mother or kinswoman of some neighbour [204] art: nothing is independent of its neighbour. The veins of the arts are many as are the concupiscences of men. "But there is difference in wages and the rewards of handicraft;" therefore there is difference, too, in the labour required. Smaller wages are compensated by more frequent earning. How many are the party-walls which require statues? How many the temples and shrines which are built for idols? But houses, and official residences, and baths, and tenements, how many are they? Shoe- and slipper-gilding is daily work; not so the gilding of Mercury and Serapis. Let that suffice for the gain [205] of handicrafts. Luxury and ostentation have more votaries than all superstition. Ostentation will require dishes and cups more easily than superstition. Luxury deals in wreaths, also, more than ceremony. When, therefore, we urge men generally to such kinds of handicrafts as do not come in contact with an idol indeed and with the things which are appropriate to an idol; since, moreover, the things which are common to idols are often common to men too; of this also we ought to beware that nothing be, with our knowledge, demanded by any person from our idols' service. For if we shall have made that concession, and shall not have had recourse to the remedies so often used, I think we are not free of the contagion of idolatry, we whose (not unwitting) hands [206] are found busied in the tendence, or in the honour and service, of demons. __________________________________________________________________ [201] See chaps. v. and xii. [202] See chap. ii., "The expansiveness of idolatry." [203] Abacum. The word has various meanings; but this, perhaps, is its most general use: as, for instance, in Horace and Juvenal. [204] Alterius = heteron which in the New Testament is = to "neighbour" in Rom. xiii. 8, etc. [Our author must have borne in mind Cicero's beautiful words--"Etenim omnes artes quæ ad humanitatem pertinent habent quoddam commune vinculum," etc. Pro Archia, i. tom. x. p. 10. Ed. Paris, 1817.] [205] Quæstum. Another reading is "questum," which would require us to translate "plaint." [206] "Quorum manus non ignorantium," i.e., "the hands of whom not unwitting;" which may be rendered as above, because in English, as in the Latin, in adjective "unwitting" belongs to the "whose," not to the "hands." __________________________________________________________________ Chapter IX.--Professions of Some Kinds Allied to Idolatry. Of Astrology in Particular. We observe among the arts [207] also some professions liable to the charge of idolatry. Of astrologers there should be no speaking even; [208] but since one in these days has challenged us, defending on his own behalf perseverance in that profession, I will use a few words. I allege not that he honours idols, whose names he has inscribed on the heaven, [209] to whom he has attributed all God's power; because men, presuming that we are disposed of by the immutable arbitrament of the stars, think on that account that God is not to be sought after. One proposition I lay down: that those angels, the deserters from God, the lovers of women, [210] were likewise the discoverers of this curious art, on that account also condemned by God. Oh divine sentence, reaching even unto the earth in its vigour, whereto the unwitting render testimony! The astrologers are expelled just like their angels. The city and Italy are interdicted to the astrologers, just as heaven to their angels. [211] There is the same penalty of exclusion for disciples and masters. "But Magi and astrologers came from the east." [212] We know the mutual alliance of magic and astrology. The interpreters of the stars, then, were the first to announce Christ's birth the first to present Him "gifts." By this bond, [must] I imagine, they put Christ under obligation to themselves? What then? Shall therefore the religion of those Magi act as patron now also to astrologers? Astrology now-a-days, forsooth, treats of Christ--is the science of the stars of Christ; not of Saturn, or Mars, and whomsoever else out of the same class of the dead [213] it pays observance to and preaches? But, however, that science has been allowed until the Gospel, in order that after Christ's birth no one should thence forward interpret any one's nativity by the heaven. For they therefore offered to the then infant Lord that frankincense and myrrh and gold, to be, as it were, the close of worldly [214] sacrifice and glory, which Christ was about to do away. What, then? The dream--sent, doubtless, of the will of God--suggested to the same Magi, namely, that they should go home, but by another way, not that by which they came. It means this: that they should not walk in their ancient path. [215] Not that Herod should not pursue them, who in fact did not pursue them; unwitting even that they had departed by another way, since he was withal unwitting by what way they came. Just so we ought to understand by it the right Way and Discipline. And so the precept was rather, that thence forward they should walk otherwise. So, too, that other species of magic which operates by miracles, emulous even in opposition to Moses, [216] tried God's patience until the Gospel. For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith. [217] Both he and that other magician, who was with Sergius Paulus, (since he began opposing himself to the same apostles) was mulcted with loss of eyes. [218] The same fate, I believe, would astrologers, too, have met, if any had fallen in the way of the apostles. But yet, when magic is punished, of which astrology is a species, of course the species is condemned in the genus. After the Gospel, you will nowhere find either sophists, Chaldeans, enchanters, diviners, or magicians, except as clearly punished. "Where is the wise, where the grammarian, where the disputer of this age? Hath not God made foolish the wisdom of this age?" [219] You know nothing, astrologer, if you know not that you should be a Christian. If you did know it, you ought to have known this also, that you should have nothing more to do with that profession of yours which, of itself, fore-chants the climacterics of others, and might instruct you of its own danger. There is no part nor lot for you in that system of yours. [220] He cannot hope for the kingdom of the heavens, whose finger or wand abuses [221] the heaven. __________________________________________________________________ [207] "Ars" in Latin is very generally used to mean "a scientific art." [See Titus iii. 14. English margin.] [208] See Eph. v. 11, 12, and similar passages. [209] i.e., by naming the stars after them. [210] Comp. chap. iv., and the references there given. The idea seems founded on an ancient reading found in the Codex Alexandrinus of the LXX. in Gen. vi. 2, "angels of God," for "sons of God." [211] See Tac. Ann. ii. 31, etc. (Oehler.) [212] See Matt. ii. [213] Because the names of the heathen divinities, which used to be given to the stars, were in many cases only names of dead men deified. [214] Or, heathenish. [215] Or, sect. [216] See Ex. vii., viii., and comp. 2 Tim. iii. 8. [217] See Acts viii. 9-24. [218] See Acts xiii. 6-11. [219] 1 Cor. i. 20. [220] See Acts viii. 21. [221] See 1 Cor. vii. 31, "They that use this world as not abusing it." The astrologer abuses the heavens by putting the heavenly bodies to a sinful use. __________________________________________________________________ Chapter X.--Of Schoolmasters and Their Difficulties. Moreover, we must inquire likewise touching schoolmasters; nor only of them, but also all other professors of literature. Nay, on the contrary, we must not doubt that they are in affinity with manifold idolatry: first, in that it is necessary for them to preach the gods of the nations, to express their names, genealogies, honourable distinctions, all and singular; and further, to observe the solemnities and festivals of the same, as of them by whose means they compute their revenues. What schoolmaster, without a table of the seven idols, [222] will yet frequent the Quinquatria? The very first payment of every pupil he consecrates both to the honour and to the name of Minerva; so that, even though he be not said "to eat of that which is sacrificed to idols" [223] nominally (not being dedicated to any particular idol), he is shunned as an idolater. What less of defilement does he recur on that ground, [224] than a business brings which, both nominally and virtually, is consecrated publicly to an idol? The Minervalia are as much Minerva's, as the Saturnalia Saturn's; Saturn's, which must necessarily be celebrated even by little slaves at the time of the Saturnalia. New-year's gifts likewise must be caught at, and the Septimontium kept; and all the presents of Midwinter and the feast of Dear Kinsmanship must be exacted; the schools must be wreathed with flowers; the flamens' wives and the ædiles sacrifice; the school is honoured on the appointed holy-days. The same thing takes place on an idol's birthday; every pomp of the devil is frequented. Who will think that these things are befitting to a Christian master, [225] unless it be he who shall think them suitable likewise to one who is not a master? We know it may be said, "If teaching literature is not lawful to God's servants, neither will learning be likewise;" and, "How could one be trained unto ordinary human intelligence, or unto any sense or action whatever, since literature is the means of training for all life? How do we repudiate secular studies, without which divine studies cannot be pursued?" Let us see, then, the necessity of literary erudition; let us reflect that partly it cannot be admitted, partly cannot be avoided. Learning literature is allowable for believers, rather than teaching; for the principle of learning and of teaching is different. If a believer teach literature, while he is teaching doubtless he commends, while he delivers he affirms, while he recalls he bears testimony to, the praises of idols interspersed therein. He seals the gods themselves with this name; [226] whereas the Law, as we have said, prohibits "the names of gods to be pronounced," [227] and this name [228] to be conferred on vanity. [229] Hence the devil gets men's early faith built up from the beginnings of their erudition. Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behoves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities. __________________________________________________________________ [222] i.e., the seven planets. [223] See 1 Cor. viii. 10. [224] i.e., because "he does not nominally eat," etc. [225] [Note the Christian Schoolmaster, already distinguished as such, implying the existence and the character of Christian schools. Of which, learn more from the Emperor Julian, afterwards.] [226] i.e., the name of gods. [227] Ex. xxiii. 13; Josh. xxiii. 7; Ps. xvi. 4; Hos. ii. 17; Zech. xiii. 2. [228] i.e., the name of God. [229] i.e., on an idol, which, as Isaiah says, is "vanity." __________________________________________________________________ Chapter XI.--Connection Between Covetousness and Idolatry. Certain Trades, However Gainful, to Be Avoided. If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, "a root of all evils," [230] wherewith, indeed, some having been ensnared, "have suffered shipwreck about faith." [231] Albeit covetousness is by the same apostle called idolatry. [232] In the next place proceeding to mendacity, the minister of covetousness (of false swearing I am silent, since even swearing is not lawful [233] )--is trade adapted for a servant of God? But, covetousness apart, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading. Grant now that there be some righteousness in business, secure from the duty of watchfulness against covetousness and mendacity; I take it that that trade which pertains to the very soul and spirit of idols, which pampers every demon, falls under the charge of idolatry. Rather, is not that the principal idolatry? If the selfsame merchandises--frankincense, I mean, and all other foreign productions--used as sacrifice to idols, are of use likewise to men for medicinal ointments, to us Christians also, over and above, for solaces of sepulture, let them see to it. At all events, while the pomps, while the priesthoods, while the sacrifices of idols, are furnished by dangers, by losses, by inconveniences, by cogitations, by runnings to and fro, or trades, what else are you demonstrated to be but an idols' agent? Let none contend that, in this way, exception may be taken to all trades. All graver faults extend the sphere for diligence in watchfulness proportionably to the magnitude of the danger; in order that we may withdraw not only from the faults, but from the means through which they have being. For although the fault be done by others, it makes no difference if it be by my means. In no case ought I to be necessary to another, while he is doing what to me is unlawful. Hence I ought to understand that care must be taken by me, lest what I am forbidden to do be done by my means. In short, in another cause of no lighter guilt I observe that fore-judgment. In that I am interdicted from fornication, I furnish nothing of help or connivance to others for that purpose; in that I have separated my own flesh itself from stews, I acknowledge that I cannot exercise the trade of pandering, or keep that kind of places for my neighbour's behoof. So, too, the interdiction of murder shows me that a trainer of gladiators also is excluded from the Church; nor will any one fail to be the means of doing what he subministers to another to do. Behold, here is a more kindred fore-judgment: if a purveyor of the public victims come over to the faith, will you permit him to remain permanently in that trade? or if one who is already a believer shall have undertaken that business, will you think that he is to be retained in the Church? No, I take it; unless any one will dissemble in the case of a frankincense-seller too. In sooth, the agency of blood pertains to some, that of odours to others. If, before idols were in the world, idolatry, hitherto shapeless, used to be transacted by these wares; if, even now, the work of idolatry is perpetrated, for the most part, without the idol, by burnings of odours; the frankincense-seller is a something even more serviceable even toward demons, for idolatry is more easily carried on without the idol, than without the ware of the frankincense-seller. [234] Let us interrogate thoroughly the conscience of the faith itself. With what mouth will a Christian frankincense-seller, if he shall pass through temples, with what mouth will he spit down upon and blow out the smoking altars, for which himself has made provision? With what consistency will he exorcise his own foster-children, [235] to whom he affords his own house as store-room? Indeed, if he shall have ejected a demon, [236] let him not congratulate himself on his faith, for he has not ejected an enemy; he ought to have had his prayer easily granted by one whom he is daily feeding. [237] No art, then, no profession, no trade, which administers either to equipping or forming idols, can be free from the title of idolatry; unless we interpret idolatry to be altogether something else than the service of idol-tendence. __________________________________________________________________ [230] 1 Tim. vi. 10. [231] 1 Tim. i. 19. [232] Col. iii. 5. It has been suggested that for "quamvis" we should read "quum bis;" i.e., "seeing covetousness is twice called," etc. The two places are Col. iii. 5, and Eph. v. 5. [233] Matt. v. 34-37; Jas. v. 12. [234] [The aversion of the early Christian Fathers passim to the ceremonial use of incense finds one explanation here.] [235] i.e., the demons, or idols, to whom incense is burned. [236] i.e., from one possessed. [237] i.e., The demon, in gratitude for the incense which the man daily feeds him with, ought to depart out of the possessed at his request. __________________________________________________________________ Chapter XII.--Further Answers to the Plea, How Am I to Live? In vain do we flatter ourselves as to the necessities of human maintenance, if--after faith sealed [238] --we say, "I have no means to live?" [239] For here I will now answer more fully that abrupt proposition. It is advanced too late. For after the similitude of that most prudent builder, [240] who first computes the costs of the work, together with his own means, lest, when he has begun, he afterwards blush to find himself spent, deliberation should have been made before. But even now you have the Lord's sayings, as examples taking away from you all excuse. For what is it you say? "I shall be in need." But the Lord calls the needy "happy." [241] "I shall have no food." But "think not," says He, "about food;" [242] and as an example of clothing we have the lilies. [243] "My work was my subsistence." Nay, but "all things are to be sold, and divided to the needy." [244] "But provision must be made for children and posterity." "None, putting his hand on the plough, and looking back, is fit" for work. [245] "But I was under contract." "None can serve two lords." [246] If you wish to be the Lord's disciple, it is necessary you "take your cross, and follow the Lord:" [247] your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross. Parents, wives, children, will have to be left behind, for God's sake. [248] Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both "dear pledges," [249] and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship; [250] while Matthew is roused up from the toll-booth; [251] while even burying a father was too tardy a business for faith. [252] None of them whom the Lord chose to Him said, "I have no means to live." Faith fears not famine. It knows, likewise, that hunger is no less to be contemned by it for God's sake, than every kind of death. It has learnt not to respect life; how much more food? [You ask] "How many have fulfilled these conditions?" But what with men is difficult, with God is easy. [253] Let us, however, comfort ourselves about the gentleness and clemency of God in such wise, as not to indulge our "necessities" up to the point of affinities with idolatry, but to avoid even from afar every breath of it, as of a pestilence. [And this] not merely in the cases forementioned, but in the universal series of human superstition; whether appropriated to its gods, or to the defunct, or to kings, as pertaining to the selfsame unclean spirits, sometimes through sacrifices and priesthoods, sometimes through spectacles and the like, sometimes through holy-days. __________________________________________________________________ [238] i.e., in baptism. [239] See above, chaps. v. and viii. [One is reminded here of the famous pleasantry of Dr. Johnson; see Boswell.] [240] See Luke xiv. 28-30. [241] Luke vi. 20. [242] Matt. vi. 25, 31, etc.; Luke xii. 22-24. [243] Matt. vi. 28; Luke xii. 28. [244] Matt. xix. 21; Luke xviii. 22. [245] Luke ix. 62, where the words are, "is fit for the kingdom of God." [246] Matt. vi. 24; Luke xvi. 13. [247] Matt. xvi. 24; Mark viii. 34; Luke ix. 23; xiv. 27. [248] Luke xiv. 26; Mark x. 29, 30; Matt. xix. 27-30. Compare these texts with Tertullian's words, and see the testimony he thus gives to the deity of Christ. [249] i.e., any dear relations. [250] Matt. iv. 21, 22; Mark i. 19, 20; Luke v. 10, 11. [251] Matt. ix. 9; Mark ii. 14; Luke v. 29. [252] Luke ix. 59, 60. [253] Matt. xix. 26; Luke i. 37; xviii. 27. __________________________________________________________________ Chapter XIII.--Of the Observance of Days Connected with Idolatry. But why speak of sacrifices and priesthoods? Of spectacles, moreover, and pleasures of that kind, we have already filled a volume of their own. [254] In this place must be handled the subject of holidays and other extraordinary solemnities, which we accord sometimes to our wantonness, sometimes to our timidity, in opposition to the common faith and Discipline. The first point, indeed, on which I shall join issue is this: whether a servant of God ought to share with the very nations themselves in matters of his kind either in dress, or in food, or in any other kind of their gladness. "To rejoice with the rejoicing, and grieve with the grieving," [255] is said about brethren by the apostle when exhorting to unanimity. But, for these purposes, "There is nought of communion between light and darkness," [256] between life and death or else we rescind what is written, "The world shall rejoice, but ye shall grieve." [257] If we rejoice with the world, there is reason to fear that with the world we shall grieve too. But when the world rejoices, let us grieve; and when the world afterward grieves, we shall rejoice. Thus, too, Eleazar [258] in Hades, [259] (attaining refreshment in Abraham's bosom) and the rich man, (on the other hand, set in the torment of fire) compensate, by an answerable retribution, their alternate vicissitudes of evil and good. There are certain gift-days, which with some adjust the claim of honour, with others the debt of wages. "Now, then," you say, "I shall receive back what is mine, or pay back what is another's." If men have consecrated for themselves this custom from superstition, why do you, estranged as you are from all their vanity, participate in solemnities consecrated to idols; as if for you also there were some prescript about a day, short of the observance of a particular day, to prevent your paying or receiving what you owe a man, or what is owed you by a man? Give me the form after which you wish to be dealt with. For why should you skulk withal, when you contaminate your own conscience by your neighbour's ignorance? If you are not unknown to be a Christian, you are tempted, and you act as if you were not a Christian against your neighbour's conscience; if, however, you shall be disguised withal, [260] you are the slave of the temptation. At all events, whether in the latter or the former way, you are guilty of being "ashamed of God." [261] But "whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed," says He, "in the presence of my Father who is in the heavens." [262] __________________________________________________________________ [254] The treatise De Spectaculis [soon to follow, in this volume.] [255] Rom. xii. 15. [256] See 2 Cor. vi. 14. In the De Spect. xxvi. Tertullian has the same quotation (Oehler). And there, too, he adds, as here, "between life and death." [257] John xvi. 20. It is observable that Tertullian here translates kosmon by "seculum." [258] i.e., Lazarus, Luke xvi. 19-31. [259] "Apud inferos," used clearly here by Tertullian of a place of happiness. Augustine says he never finds it so used in Scripture. See Ussher's "Answer to a Jesuit" on the Article, "He descended into hell." [See Elucid. X. p. 59, supra.] [260] i.e., if you are unknown to be a Christian: "dissimulaberis." This is Oehler's reading; but Latinius and Fr. Junis would read "Dissimulaveris," ="if you dissemble the fact" of being a Christian, which perhaps is better. [261] So Mr. Dodgson renders very well. [262] Matt. x. 33; Mark viii. 38; Luke ix. 26; 2 Tim. ii. 12. __________________________________________________________________ Chapter XIV.--Of Blasphemy. One of St. Paul's Sayings. But, however, the majority (of Christians) have by this time induced the belief in their mind that it is pardonable if at any time they do what the heathen do, for fear "the Name be blasphemed." Now the blasphemy which must quite be shunned by us in every way is, I take it, this: If any of us lead a heathen into blasphemy with good cause, either by fraud, or by injury, or by contumely, or any other matter of worthy complaint, in which "the Name" is deservedly impugned, so that the Lord, too, be deservedly angry. Else, if of all blasphemy it has been said, "By your means My Name is blasphemed," [263] we all perish at once; since the whole circus, with no desert of ours, assails "the Name" with wicked suffrages. Let us cease (to be Christians) and it will not be blasphemed! On the contrary, while we are, let it be blasphemed: in the observance, not the overstepping, of discipline; while we are being approved, not while we are being reprobated. Oh blasphemy, bordering on martyrdom, which now attests me to be a Christian, [264] while for that very account it detests me! The cursing of well-maintained Discipline is a blessing of the Name. "If," says he, "I wished to please men, I should not be Christ's servant." [265] But the same apostle elsewhere bids us take care to please all: "As I," he says, "please all by all means." [266] No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? by gravity, by kindness, by integrity? In like manner, when he is saying, "I have become all things to all, that I may gain all," [267] does he mean "to idolaters an idolater?" "to heathens a heathen?" "to the worldly worldly?" But albeit he does not prohibit us from having our conversation with idolaters and adulterers, and the other criminals, saying, "Otherwise ye would go out from the world," [268] of course he does not so slacken those reins of conversation that, since it is necessary for us both to live and to mingle with sinners, we may be able to sin with them too. Where there is the intercourse of life, which the apostle concedes, there is sinning, which no one permits. To live with heathens is lawful, to die with them [269] is not. Let us live with all; [270] let us be glad with them, out of community of nature, not of superstition. We are peers in soul, not in discipline; fellow-possessors of the world, not of error. But if we have no right of communion in matters of this kind with strangers, how far more wicked to celebrate them among brethren! Who can maintain or defend this? The Holy Spirit upbraids the Jews with their holy-days. "Your Sabbaths, and new moons, and ceremonies," says He, "My soul hateth." [271] By us, to whom Sabbaths are strange, [272] and the new moons and festivals formerly beloved by God, the Saturnalia and New-year's and Midwinter's festivals and Matronalia are frequented--presents come and go--New-year's gifts--games join their noise--banquets join their din! Oh better fidelity of the nations to their own sect, which claims no solemnity of the Christians for itself! Not the Lord's day, not Pentecost, even if they had known them, would they have shared with us; for they would fear lest they should seem to be Christians. We are not apprehensive lest we seem to be heathens! If any indulgence is to be granted to the flesh, you have it. I will not say your own days, [273] but more too; for to the heathens each festive day occurs but once annually: you have a festive day every eighth day. [274] Call out the individual solemnities of the nations, and set them out into a row, they will not be able to make up a Pentecost. [275] __________________________________________________________________ [263] Isa. lii. 5; Ezek. xxxvi. 20, 23. Cf. 2 Sam. xii. 14; Rom. ii. 24. [264] [This play on the words is literally copied from the original--"quæ tunc me testatur Christianum, cum propter ea me detestatur."] [265] St. Paul. Gal. i. 10. [266] 1 Cor. x. 32, 33. [267] 1 Cor. ix. 22. [268] 1 Cor. v. 10. [269] i.e., by sinning (Oehler), for "the wages of sin is death." [270] There seems to be a play on the word "convivere" (whence "convivium," etc.), as in Cic. de Sen. xiii. [271] Isa. i. 14, etc. [272] [This is noteworthy. In the earlier days sabbaths (Saturdays) were not unobserved, but, it was a concession pro tempore, to Hebrew Christians.] [273] i.e., perhaps your own birthdays. [See cap. xvi. infra.] Oehler seems to think it means, "all other Christian festivals beside Sunday." [274] ["An Easter Day in every week."--Keble.] [275] i.e., a space of fifty days, see Deut. xvi. 10; and comp. Hooker, Ecc. Pol. iv. 13, 7, ed. Keble. __________________________________________________________________ Chapter XV.--Concerning Festivals in Honour of Emperors, Victories, and the Like. Examples of the Three Children and Daniel. But "let your works shine," saith He; [276] but now all our shops and gates shine! You will now-a-days find more doors of heathens without lamps and laurel-wreaths than of Christians. What does the case seem to be with regard to that species (of ceremony) also? If it is an idol's honour, without doubt an idol's honour is idolatry. If it is for a man's sake, let us again consider that all idolatry is for man's sake; [277] let us again consider that all idolatry is a worship done to men, since it is generally agreed even among their worshippers that aforetime the gods themselves of the nations were men; and so it makes no difference whether that superstitious homage be rendered to men of a former age or of this. Idolatry is condemned, not on account of the persons which are set up for worship, but on account of those its observances, which pertain to demons. "The things which are Cæsar's are to be rendered to Cæsar." [278] It is enough that He set in apposition thereto, "and to God the things which are God's." What things, then, are Cæsar's? Those, to wit, about which the consultation was then held, whether the poll-tax should be furnished to Cæsar or no. Therefore, too, the Lord demanded that the money should be shown Him, and inquired about the image, whose it was; and when He had heard it was Cæsar's, said, "Render to Cæsar what are Cæsar's, and what are God's to God;" that is, the image of Cæsar, which is on the coin, to Cæsar, and the image of God, which is on man, [279] to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God's, if all things are Cæsar's? "Then," do you say, "the lamps before my doors, and the laurels on my posts are an honour to God?" They are there of course, not because they are an honour to God, but to him who is honour in God's stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world's literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances [280] are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates. And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed. So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family. [281] Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle's precept, [282] "subject to magistrates, and princes, and powers;" [283] but within the limits of discipline, so long as we keep ourselves separate from idolatry. For it is for this reason, too, that that example of the three brethren has forerun us, who, in other respects obedient toward king Nebuchodonosor rejected with all constancy the honour to his image, [284] proving that whatever is extolled beyond the measure of human honour, unto the resemblance of divine sublimity, is idolatry. So too, Daniel, in all other points submissive to Darius, remained in his duty so long as it was free from danger to his religion; [285] for, to avoid undergoing that danger, he feared the royal lions no more than they the royal fires. Let, therefore, them who have no light, light their lamps daily; let them over whom the fires of hell are imminent, affix to their posts, laurels doomed presently to burn: to them the testimonies of darkness and the omens of their penalties are suitable. You are a light of the world, [286] and a tree ever green. [287] If you have renounced temples, make not your own gate a temple. I have said too little. If you have renounced stews, clothe not your own house with the appearance of a new brothel. __________________________________________________________________ [276] Matt. v. 16. [277] See chap. ix. p. 152, note 4. [278] Matt. xxii. 21; Mark xii. 17; Luke xx. 25. [279] See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7. [280] The word is the same as that for "the mouth" of a river, etc. Hence Oehler supposes the "entrances" or "mouths" here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane's note. [281] [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.] [282] Rom. xiii. 1, etc.; 1 Pet. ii, 13, 14. [283] Tit. iii. 1. [284] Dan. iii. [285] Dan. vi. [286] Matt. v. 14; Phil. ii. 15. [287] Ps. i. 1-3; xcii. 12-15. __________________________________________________________________ Chapter XVI.--Concerning Private Festivals. Touching the ceremonies, however, of private and social solemnities--as those of the white toga, of espousals, of nuptials, of name-givings--I should think no danger need be guarded against from the breath of the idolatry which is mixed up with them. For the causes are to be considered to which the ceremony is due. Those above-named I take to be clean in themselves, because neither manly garb, nor the marital ring or union, descends from honours done to any idol. In short, I find no dress cursed by God, except a woman's dress on a man: [288] for "cursed," saith He, "is every man who clothes himself in woman's attire." The toga, however, is a dress of manly name as well as of manly use. [289] God no more prohibits nuptials to be celebrated than a name to be given. "But there are sacrifices appropriated to these occasions." Let me be invited, and let not the title of the ceremony be "assistance at a sacrifice," and the discharge of my good offices is at the service of my friends. Would that it were "at their service" indeed, and that we could escape seeing what is unlawful for us to do. But since the evil one has so surrounded the world with idolatry, it will be lawful for us to be present at some ceremonies which see us doing service to a man, not to an idol. Clearly, if invited unto priestly function and sacrifice, I will not go, for that is service peculiar to an idol; but neither will I furnish advice, or expense, or any other good office in a matter of that kind. If it is on account of the sacrifice that I be invited, and stand by, I shall be partaker of idolatry; if any other cause conjoins me to the sacrificer, I shall be merely a spectator of the sacrifice. [290] __________________________________________________________________ [288] Tertullian should have added, "and a man's on a woman." See Deut. xxii. 5. Moreover, the word "cursed" is not used there, but "abomination" is. [289] Because it was called toga virilis--"the manly toga." [290] [1 Cor. viii. The law of the inspired apostle seems as rigorous here and in 1 Cor. x. 27-29.] __________________________________________________________________ Chapter XVII.--The Cases of Servants and Other Officials. What Offices a Christian Man May Hold. But what shall believing servants or children [291] do? officials likewise, when attending on their lords, or patrons, or superiors, when sacrificing? Well, if any one shall have handed the wine to a sacrificer, nay, if by any single word necessary or belonging to a sacrifice he shall have aided him, he will be held to be a minister of idolatry. Mindful of this rule, we can render service even "to magistrates and powers," after the example of the patriarchs and the other forefathers, [292] who obeyed idolatrous kings up to the confine of idolatry. Hence arose, very lately, a dispute whether a servant of God should take the administration of any dignity or power, if he be able, whether by some special grace, or by adroitness, to keep himself intact from every species of idolatry; after the example that both Joseph and Daniel, clean from idolatry, administered both dignity and power in the livery and purple of the prefecture of entire Egypt or Babylonia. And so let us grant that it is possible for any one to succeed in moving, in whatsoever office, under the mere name of the office, neither sacrificing nor lending his authority to sacrifices; not farming out victims; not assigning to others the care of temples; not looking after their tributes; not giving spectacles at his own or the public charge, or presiding over the giving them; making proclamation or edict for no solemnity; not even taking oaths: moreover (what comes under the head of power), neither sitting in judgment on any one's life or character, for you might bear with his judging about money; neither condemning nor fore-condemning; [293] binding no one, imprisoning or torturing no one--if it is credible that all this is possible. __________________________________________________________________ [291] This is Oehler's reading; Regaltius and Fr. Junius would read "liberti" = freedmen. I admit that in this instance I prefer their reading; among other reasons it answers better to "patronis" ="patrons." [292] Majores. Of course the word may be rendered simply "ancients;" but I have kept the common meaning "forefathers." [293] "The judge condemns, the legislator fore-condemns."--Rigaltius (Oehler.) __________________________________________________________________ Chapter XVIII.--Dress as Connected with Idolatry. But we must now treat of the garb only and apparatus of office. There is a dress proper to every one, as well for daily use as for office and dignity. That famous purple, therefore, and the gold as an ornament of the neck, were, among the Egyptians and Babylonians, ensigns of dignity, in the same way as bordered, or striped, or palm-embroidered togas, and the golden wreaths of provincial priests, are now; but not on the same terms. For they used only to be conferred, under the name of honour, on such as deserved the familiar friendship of kings (whence, too, such used to be styled the "purpled-men" [294] of kings, just as among us, [295] some, from their white toga, are called "candidates" [296] ); but not on the understanding that that garb should be tied to priesthoods also, or to any idol-ceremonies. For if that were the case, of course men of such holiness and constancy [297] would instantly have refused the defiled dresses; and it would instantly have appeared that Daniel had been no zealous slave to idols, nor worshipped Bel, nor the dragon, which long after did appear. That purple, therefore, was simple, and used not at that time to be a mark of dignity [298] among the barbarians, but of nobility. [299] For as both Joseph, who had been a slave, and Daniel, who through [300] captivity had changed his state, attained the freedom of the states of Babylon and Egypt through the dress of barbaric nobility; [301] so among us believers also, if need so be, the bordered toga will be proper to be conceded to boys, and the stole to girls, [302] as ensigns of birth, not of power; of race, not of office; of rank, not of superstition. But the purple, or the other ensigns of dignities and powers, dedicated from the beginning to idolatry engrafted on the dignity and the powers, carry the spot of their own profanation; since, moreover, bordered and striped togas, and broad-barred ones, are put even on idols themselves; and fasces also, and rods, are borne before them; and deservedly, for demons are the magistrates of this world: they bear the fasces and the purples, the ensigns of one college. What end, then, will you advance if you use the garb indeed, but administer not the functions of it? In things unclean, none can appear clean. If you put on a tunic defiled in itself, it perhaps may not be defiled through you; but you, through it, will be unable to be clean. Now by this time, you who argue about "Joseph" and "Daniel," know that things old and new, rude and polished, begun and developed, slavish and free, are not always comparable. For they, even by their circumstances, were slaves; but you, the slave of none, [303] in so far as you are the slave of Christ alone, [304] who has freed you likewise from the captivity of the world, will incur the duty of acting after your Lord's pattern. That Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head;" [305] unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses:" [306] in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced. [307] If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; [308] if, in short, though conscious of His own kingdom, [309] He shrank back from being made a king, [310] He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power. For if they were to be used, who would rather have used them than the Son of God? What kind and what number of fasces would escort Him? what kind of purple would bloom from His shoulders? what kind of gold would beam from His head, had He not judged the glory of the world to be alien both to Himself and to His? Therefore what He was unwilling to accept, He has rejected; what He rejected, He has condemned; what He condemned, He has counted as part of the devil's pomp. For He would not have condemned things, except such as were not His; but things which are not God's, can be no other's but the devil's. If you have forsworn "the devil's pomp," [311] know that whatever there you touch is idolatry. Let even this fact help to remind you that all the powers and dignities of this world are not only alien to, but enemies of, God; that through them punishments have been determined against God's servants; through them, too, penalties prepared for the impious are ignored. But "both your birth and your substance are troublesome to you in resisting idolatry." [312] For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens. [313] __________________________________________________________________ [294] Or, "purpurates." [295] [Not us Christians, but us Roman citizens.] [296] Or, "white-men." [297] Or, "consistency." [298] i.e., Official character. [299] Or, "free" or "good" "birth." [300] Or, "during." [301] i.e., the dress was the sign that they had obtained it. [302] I have departed from Oehler's reading here, as I have not succeeded in finding that the "stola" was a boy's garment; and, for grammatical reasons, the reading of Gelenius and Pamelius (which I have taken) seems best. [303] See 1 Cor. ix. 19. [304] St. Paul in his epistle glories in the title, "Paul, a slave," or "bondman," "of Christ Jesus." [305] Luke ix. 58; Matt. viii. 20. [306] Matt. xi. 8; Luke vii. 25. [307] Isa. liii. 2. [308] See John xiii. 1-17. [309] See John xviii. 36. [310] John vi. 15. [311] In baptism. [312] i.e., From your birth and means, you will be expected to fill offices which are in some way connected with idolatry. [313] i.e., Martyrdom (La Cerda, quoted by Oehler). For the idea of being "a magistrate in the heavens," [sitting on a throne] compare such passages as Matt. xix. 28; Luke xxii. 28, 30; 1 Cor. vi. 2, 3; Rev. ii. 26, 27; iii. 21. __________________________________________________________________ Chapter XIX.--Concerning Military Service. In that last section, decision may seem to have been given likewise concerning military service, which is between dignity and power. [314] But now inquiry is made about this point, whether a believer may turn himself unto military service, and whether the military may be admitted unto the faith, even the rank and file, or each inferior grade, to whom there is no necessity for taking part in sacrifices or capital punishments. There is no agreement between the divine and the human sacrament, [315] the standard of Christ and the standard of the devil, the camp of light and the camp of darkness. One soul cannot be due to two masters--God and Cæsar. And yet Moses carried a rod, [316] and Aaron wore a buckle, [317] and John (Baptist) is girt with leather [318] and Joshua the son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? [319] For albeit soldiers had come unto John, and had received the formula of their rule; [320] albeit, likewise, a centurion had believed; [321] still the Lord afterward, in disarming Peter, unbe**d every soldier. No dress is lawful among us, if assigned to any unlawful action. __________________________________________________________________ [314] Elucidation II. [315] "Sacramentum" in Latin is, among other meanings, "a military oath." [316] "Virgam." The vine switch, or rod, in the Roman army was a mark of the centurion's (i.e., captain's) rank. [317] To fasten the ephod; hence the buckle worn by soldiers here referred to would probably be the belt buckle. Buckles were sometimes given as military rewards (White and Riddle). [318] As soldiers with belts. [319] Matt. xxvi. 52; 2 Cor. x. 4; John xviii. 36. [320] See Luke iii. 12, 13. [321] Matt. viii. 5, etc.; Luke vii. 1, etc. __________________________________________________________________ Chapter XX.--Concerning Idolatry in Words. But, however, since the conduct according to the divine rule is imperilled, not merely by deeds, but likewise by words, (for, just as it is written, "Behold the man and his deeds;" [322] so, "Out of thy own mouth shalt thou be justified" [323] ), we ought to remember that, even in words, also the inroad of idolatry must be foreguarded against, either from the defect of custom or of timidity. The law prohibits the gods of the nations from being named, [324] not of course that we are not to pronounce their names, the speaking of which common intercourse extorts from us: for this must very frequently be said, "You find him in the temple of Æsculapius;" and, "I live in Isis Street;" and, "He has been made priest of Jupiter;" and much else after this manner, since even on men names of this kind are bestowed. I do not honour Saturnus if I call a man so, by his own name. I honour him no more than I do Marcus, if I call a man Marcus. But it says, "Make not mention of the name of other gods, neither be it heard from thy mouth." [325] The precept it gives is this, that we do not call them gods. For in the first part of the law, too, "Thou shalt not," saith He, "use the name of the Lord thy God in a vain thing," [326] that is, in an idol. [327] Whoever, therefore, honours an idol with the name of God, has fallen into idolatry. But if I speak of them as gods, something must be added to make it appear that I do not call them gods. For even the Scripture names "gods," but adds "their," viz. "of the nations:" just as David does when he had named "gods," where he says, "But the gods of the nations are demons." [328] But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, "By Hercules, So help me the god of faith;" [329] while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears? __________________________________________________________________ [322] Neither Oehler nor any editor seems to have discovered the passage here referred to. [323] Matt. xii. 37. [324] Ex. xxiii. 13. [St. Luke, nevertheless, names Castor and Pollux, Acts xxviii. 2., on our author's principle.] [325] Ex. xxiii. 13. [326] Ex. xx. 7. [327] Because Scripture calls idols "vanities" and "vain things." See 2 Kings xvii. 15, Ps. xxiv. 4, Isa. lix. 4, Deut. xxxii. 21, etc. [328] Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read daimonia, like Tertullian. Our version has "idols." [329] Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a "demonstrative" particle or prefix, and explain, "By the God of truth!" "As true as heaven," "Most certainly." __________________________________________________________________ Chapter XXI.--Of Silent Acquiescence in Heathen Formularies. But it is a mark of timidity, when some other man binds you in the name of his gods, by the making of an oath, or by some other form of attestation, and you, for fear of discovery, [330] remain quiet. For you equally, by remaining quiet, affirm their majesty, by reason of which majesty you will seem to be bound. What matters it, whether you affirm the gods of the nations by calling them gods, or by hearing them so called? Whether you swear by idols, or, when adjured by another, acquiesce? Why should we not recognize the subtleties of Satan, who makes it his aim that, what he cannot effect by our mouth, he may effect by the mouth of his servants, introducing idolatry into us through our ears? At all events, whoever the adjurer is, he binds you to himself either in friendly or unfriendly conjunction. If in unfriendly, you are now challenged unto battle, and know that you must fight. If in friendly, with how far greater security will you transfer your engagement unto the Lord, that you may dissolve the obligation of him through whose means the Evil One was seeking to annex you to the honour of idols, that is, to idolatry! All sufferance of that kind is idolatry. You honour those to whom, when imposed as authorities, you have rendered respect. I know that one (whom the Lord pardon!), when it had been said to him in public during a law-suit, "Jupiter be wroth with you," answered, "On the contrary, with you." What else would a heathen have done who believed Jupiter to be a god? For even had he not retorted the malediction by Jupiter (or other such like), yet, by merely returning a curse, he would have confirmed the divinity of Jove, showing himself irritated by a malediction in Jove's name. For what is there to be indignant at, (if cursed) in the name of one whom you know to be nothing? For if you rave, you immediately affirm his existence, and the profession of your fear will be an act of idolatry. How much more, while you are returning the malediction in the name of Jupiter himself, are you doing honour to Jupiter in the same way as he who provoked you! But a believer ought to laugh in such cases, not to rave; nay, according to the precept, [331] not to return a curse in the name of God even, but dearly to bless in the name of God, that you may both demolish idols and preach God, and fulfil discipline. __________________________________________________________________ [330] i.e., for fear of being discovered to be a Christian (Oehler). [331] See Matt. v. 44, 1 Pet. iii. 9, etc. __________________________________________________________________ Chapter XXII.--Of Accepting Blessing in the Name of Idols. Equally, one who has been initiated into Christ will not endure to be blessed in the name of the gods of the nations, so as not always to reject the unclean benediction, and to cleanse it out for himself by converting it Godward. To be blessed in the name of the gods of the nations is to be cursed in the name of God. If I have given an alms, or shown any other kindness, and the recipient pray that his gods, or the Genius of the colony, may be propitious to me, my oblation or act will immediately be an honour to idols, in whose name he returns me the favour of blessing. But why should he not know that I have done it for God's sake; that God may rather be glorified, and demons may not be honoured in that which I have done for the sake of God? If God sees that I have done it for His sake, He equally sees that I have been unwilling to show that I did it for His sake, and have in a manner made His precept [332] a sacrifice to idols. Many say, "No one ought to divulge himself;" but I think neither ought he to deny himself. For whoever dissembles in any cause whatever, by being held as a heathen, does deny; and, of course, all denial is idolatry, just as all idolatry is denial, whether in deeds or in words. [333] __________________________________________________________________ [332] i.e., the precept which enjoins me to "do good and lend." [333] Elucidation III. __________________________________________________________________ Chapter XXIII.--Written Contracts in the Name of Idols. Tacit Consent. But there is a certain species of that class, doubly sharpened in deed and word, and mischievous on either side, although it flatter you, as if it were free of danger in each; while it does not seem to be a deed, because it is not laid hold of as a word. In borrowing money from heathens under pledged [334] securities, Christians give a guarantee under oath, and deny themselves to have done so. Of course, the time of the prosecution, and the place of the judgment seat, and the person of the presiding judge, decide that they knew themselves to have so done. [335] Christ prescribes that there is to be no swearing. "I wrote," says the debtor, "but I said nothing. It is the tongue, not the written letter, which kills." Here I call Nature and Conscience as my witnesses: Nature, because even if the tongue in dictating remains motionless and quiet, the hand can write nothing which the soul has not dictated; albeit even to the tongue itself the soul may have dictated either something conceived by itself, or else something delivered by another. Now, lest it be said, "Another dictated," I here appeal to Conscience whether, what another dictated, the soul entertains, [336] and transmits unto the hand, whether with the concomitance or the inaction of the tongue. Enough, that the Lord has said faults are committed in the mind and the conscience. If concupiscence or malice have ascended into a man's heart, He saith it is held as a deed. [337] You therefore have given a guarantee; which clearly has "ascended into your heart," which you can neither contend you were ignorant of nor unwilling; for when you gave the guarantee, you knew that you did it; when you knew, of course you were willing: you did it as well in act as in thought; nor can you by the lighter charge exclude the heavier, [338] so as to say that it is clearly rendered false, by giving a guarantee for what you do not actually perform. "Yet I have not denied, because I have not sworn." But you have sworn, since, even if you had done no such thing, you would still be said to swear, if you have even consented to so doing. Silence of voice is an unavailing plea in a case of writing; and muteness of sound in a case of letters. For Zacharias, when punished with a temporary privation of voice, holds colloquy with his mind, and, passing by his bootless tongue, with the help of his hands dictates from his heart, and without his mouth pronounces the name of his son. [339] Thus, in his pen there speaks a hand clearer than every sound, in his waxen tablet there is heard a letter more vocal that every mouth. [340] Inquire whether a man have spoken who is understood to have spoken. [341] Pray we the Lord that no necessity for that kind of contract may ever encompass us; and if it should so fall out, may He give our brethren the means of helping us, or give us constancy to break off all such necessity, lest those denying letters, the substitutes for our mouth, be brought forward against us in the day of judgment, sealed with the seals, not now of witnesses, but of angels! __________________________________________________________________ [334] Or, "mortgaged." [335] This is, perhaps, the most obscure and difficult passage in the entire treatise. I have followed Oehler's reading, and given what appears to be his sense; but the readings are widely different, and it is doubtful whether any is correct. I can scarcely, however, help thinking that the "se negant" here, and the "tamen non negavi" below, are to be connected with the "puto autem nec negare" at the end of the former chapter; and that the true rendering is rather: "And [by so doing] deny themselves," i.e., deny their Christian name and faith. "Doubtless a time of persecution," such as the present time is--or "of prosecution," which would make very good sense--"and the place of the tribunal, and the person of the presiding judge, require them to know themselves," i.e., to have no shuffling or disguise. I submit this rendering with diffidence; but it does seem to me to suit the context better, and to harmonize better with the "Yet I have not denied," i.e., my name and faith, which follows, and with the "denying letters" which are mentioned at the end of the chapter.--Tr. [336] Mr. Dodgson renders "conceiveth;" and the word is certainly capable of that meaning. [337] See Matt. v. 28. [338] Oehler understands "the lighter crime" or "charge" to be "swearing;" the "heavier," to be "denying the Lord Christ." [339] See Luke i. 20, 22, 62, 63. [340] This is how Mr. Dodgson renders, and the rendering agrees with Oehler's punctuation. [So obscure however, is Dodgson's rendering that I have slightly changed the punctuation, to clarify it, and subjoin Oehler's text.] But perhaps we may read thus: "He speaks in his pen; he is heard in his waxen tablet: the hand is clearer than every sound; the letter is more vocal than every mouth." [Oehler reads thus: "Cum manibus suis a corde dictat et nomen filii sine ore pronuntiat: loquitur in stilo, auditur in cera manus omni sono clarior, littera omni ore vocalior." I see no difficulty here.] [341] Elucidation IV. __________________________________________________________________ Chapter XXIV.--General Conclusion. Amid these reefs and inlets, amid these shallows and straits of idolatry, Faith, her sails filled by the Spirit of God, navigates; safe if cautious, secure if intently watchful. But to such as are washed overboard is a deep whence is no out-swimming; to such as are run aground is inextricable shipwreck; to such as are engulphed is a whirlpool, where there is no breathing--even in idolatry. All waves thereof whatsoever suffocate; every eddy thereof sucks down unto Hades. Let no one say, "Who will so safely foreguard himself? We shall have to go out of the world!" [342] As if it were not as well worth while to go out, as to stand in the world as an idolater! Nothing can be easier than caution against idolatry, if the fear of it be our leading fear; any "necessity" whatever is too trifling compared to such a peril. The reason why the Holy Spirit did, when the apostles at that time were consulting, relax the bond and yoke for us, [343] was that we might be free to devote ourselves to the shunning of idolatry. This shall be our Law, the more fully to be administered the more ready it is to hand; (a Law) peculiar to Christians, by means whereof we are recognised and examined by heathens. This Law must be set before such as approach unto the Faith, and inculcated on such as are entering it; that, in approaching, they may deliberate; observing it, may persevere; not observing it, may renounce their name. [344] We will see to it, if, after the type of the Ark, there shall be in the Church raven, kite, dog, and serpent. At all events, an idolater is not found in the type of the Ark: no animal has been fashioned to represent an idolater. Let not that be in the Church which was not in the Ark. [345] __________________________________________________________________ [342] 1 Cor. v. 10. [343] Acts xv. 1-31. [344] i.e., cease to be Christians (Rigalt., referred to by Oehler). [345] [General references to Kaye (3d edition), which will be useful to those consulting that author's Tertullian, for Elucidations of the De Idololatria, are as follows: Preface, p. xxiii. Then, pp. 56, 141, 206, 231, 300, 360, 343, 360 and 362.] __________________________________________________________________ Elucidations. ------------------------ I. (The Second Commandment, p. 64.) Tertullian's teaching agrees with that of Clement of Alexandria [346] and with all the Primitive Fathers. But compare the Trent Catechism, (chapter ii., quest. 17.)--"Nor let any one suppose that this commandment prohibits the arts of painting, modelling or sculpture, for, in the Scriptures we are informed that God himself commanded images of cherubim, and also of the brazen serpent, to be made, etc." So far, the comparison is important, because while our author limits any inference from this instance as an exception, this Catechism turns it into a rule: and so far, we are only looking at the matter with reference to Art. But, the Catechism, (quest. xxiii. xxiv.), goes on to teach that images of the Saints, etc. ought to be made and honoured "as a holy practice." It affirms, also, that it is a practice which has been attended with the greatest advantage to the faithful: which admits of a doubt, especially when the honour thus mentioned is everywhere turned into worship, precisely like that offered to the Brazen Serpent, when the People "burned incense to it," and often much more. But even this is not my point; for that Catechism, with what verity need not be argued, affirms, also, that this doctrine "derives confirmation from the monuments of the Apostolic age, the general Councils of the Church, and the writings of so many most holy and learned Fathers, who are of one accord upon the subject." Doubtless they are "of one accord," but all the other way. II. (Military service, cap. xix., p. 73.) This chapter must prepare us for a much more sweeping condemnation of the military profession in the De Spectaculis and the De Corona; but Neander's judgment seems to me very just. The Corona, itself, is rather Montanistic than Montanist, in the opinion of some critics, among whom Gibbon is not to count for much, for the reasons given by Kaye (p. 52), and others hardly less obvious. Surely, if this ascetic opinion and some similar instances were enough to mark a man as a heretic, what are we to say of the thousand crotchets maintained by good Christians, in our day? III. (Passive idolatry, cap. xxii., pp. 74, 75.) Neander's opinion as to the freedom of De Idololatria from Montanistic taint, is mildly questioned by Bp. Kaye, chiefly on the ground of the agreement of this chapter with the extravagances of the Scorpiace. He thinks "the utmost pitch" of such extravagance is reached in the positions here taken. But Neander's judgment seems to me preferable. Lapsers usually give tokens of the bent of their minds, and unconsciously betray their inclinations before they themselves see whither they are tending. Thus they become victims of their own plausible self-deceptions. IV. (Tacit consents and reservations, cap. xxiii., p. 75.) It cannot be doubted that apart from the specific case which Tertullian is here maintaining, his appeal to conscience is maintained by reason, by the Morals of the Fathers and by Holy Scripture. Now compare with this the Morality which has been made dogmatic, among Latins, by the elevation of Liguori to the dignities of a "Saint" and a "Doctor of the Church." Even Cardinal Newman cannot accept it without reservations, so thoroughly does it commit the soul to fraud and hypocrisy. See Liguori, Opp. Tom. II., pp. 34-44, and Meyrick, Moral Theology of the Church of Rome, London, 1855. Republished, with an Introduction, by the Editor of this Series, Baltimore, 1857. Also Newman, Apologia, p. 295 et seqq. __________________________________________________________________ [346] See vol. II., p. 186, this series. __________________________________________________________________ tertullian spectaculis anf03 tertullian-spectaculis The Shows, or De Spectaculis /ccel/schaff/anf03.iv.v.html __________________________________________________________________ The Shows, or De Spectaculis __________________________________________________________________ III. The Shows, or De Spectaculis. [347] [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I. Ye Servants of God, about to draw near to God, that you may make solemn consecration of yourselves to Him, [348] seek well to understand the condition of faith, the reasons of the Truth, the laws of Christian Discipline, which forbid among other sins of the world, the pleasures of the public shows. Ye who have testified and confessed [349] that you have done so already, review the subject, that there may be no sinning whether through real or wilful ignorance. For such is the power of earthly pleasures, that, to retain the opportunity of still partaking of them, it contrives to prolong a willing ignorance, and bribes knowledge into playing a dishonest part. To both things, perhaps, some among you are allured by the views of the heathens who in this matter are wont to press us with arguments, such as these: (1) That the exquisite enjoyments of ear and eye we have in things external are not in the least opposed to religion in the mind and conscience; and (2) That surely no offence is offered to God, in any human enjoyment, by any of our pleasures, which it is not sinful to partake of in its own time and place, with all due honour and reverence secured to Him. But this is precisely what we are ready to prove: That these things are not consistent with true religion and true obedience to the true God. There are some who imagine that Christians, a sort of people ever ready to die, are trained into the abstinence they practise, with no other object than that of making it less difficult to despise life, the fastenings to it being severed as it were. They regard it as an art of quenching all desire for that which, so far as they are concerned, they have emptied of all that is desirable; and so it is thought to be rather a thing of human planning and foresight, than clearly laid down by divine command. It were a grievous thing, forsooth, for Christians, while continuing in the enjoyment of pleasures so great, to die for God! It is not as they say; though, if it were, even Christian obstinacy might well give all submission to a plan so suitable, to a rule so excellent. __________________________________________________________________ [347] [It is the opinion of Dr. Neander that this treatise proceeded from our author before his lapse: but Bp. Kaye (p. xvi.) finds some exaggerated expressions in it, concerning the military life, which savour of Montanism. Probably they do, but had he written the tract as a professed Montanist, they would have been much less ambiguous, in all probability. At all events, a work so colourless that doctors can disagree about even its shading, must be regarded as practically orthodox. Exaggerated expressions are but the characteristics of the author's genius. We find the like in all writers of strongly marked individuality. Neander dates this treatise circa a.d. 197. That it was written at Carthage is the conviction of Kaye and Dr. Allix; see Kaye, p. 55.] [348] [He speaks of Catechumens, called elsewhere Novitioli. See Bunsen, Hippol. III. Church and House-book, p. 5.] [349] [Here he addresses the Fideles or Communicants, as we call them.] __________________________________________________________________ Chapter II. Then, again, every one is ready with the argument [350] that all things, as we teach, were created by God, and given to man for his use, and that they must be good, as coming all from so good a source; but that among them are found the various constituent elements of the public shows, such as the horse, the lion, bodily strength, and musical voice. It cannot, then, be thought that what exists by God's own creative will is either foreign or hostile to Him; and if it is not opposed to Him, it cannot be regarded as injurious to His worshippers, as certainly it is not foreign to them. Beyond all doubt, too, the very buildings connected with the places of public amusement, composed as they are of rocks, stones, marbles, pillars, are things of God, who has given these various things for the earth's embellishment; nay, the very scenes are enacted under God's own heaven. How skilful a pleader seems human wisdom to herself, especially if she has the fear of losing any of her delights--any of the sweet enjoyments of worldly existence! In fact, you will find not a few whom the imperilling of their pleasures rather than their life holds back from us. For even the weakling has no strong dread of death as a debt he knows is due by him; while the wise man does not look with contempt on pleasure, regarding it as a precious gift--in fact, the one blessedness of life, whether to philosopher or fool. Now nobody denies what nobody is ignorant of--for Nature herself is teacher of it--that God is the Maker of the universe, and that it is good, and that it is man's by free gift of its Maker. But having no intimate acquaintance with the Highest, knowing Him only by natural revelation, and not as His "friends"--afar off, and not as those who have been brought nigh to Him--men cannot but be in ignorance alike of what He enjoins and what He forbids in regard to the administration of His world. They must be ignorant, too, of the hostile power which works against Him, and perverts to wrong uses the things His hand has formed; for you cannot know either the will or the adversary of a God you do not know. We must not, then, consider merely by whom all things were made, but by whom they have been perverted. We shall find out for what use they were made at first, when we find for what they were not. There is a vast difference between the corrupted state and that of primal purity, just because there is a vast difference between the Creator and the corrupter. Why, all sorts of evils, which as indubitably evils even the heathens prohibit, and against which they guard themselves, come from the works of God. Take, for instance, murder, whether committed by iron, by poison, or by magical enchantments. Iron and herbs and demons are all equally creatures of God. Has the Creator, withal, provided these things for man's destruction? Nay, He puts His interdict on every sort of man-killing by that one summary precept, "Thou shalt not kill." Moreover, who but God, the Maker of the world, put in its gold, brass, silver, ivory, wood, and all the other materials used in the manufacture of idols? Yet has He done this that men may set up a worship in opposition to Himself? On the contrary idolatry in His eyes is the crowning sin. What is there offensive to God which is not God's? But in offending Him, it ceases to be His; and in ceasing to be His, it is in His eyes an offending thing. Man himself, guilty as he is of every iniquity, is not only a work of God--he is His image, and yet both in soul and body he has severed himself from his Maker. For we did not get eyes to minister to lust, and the tongue for speaking evil with, and ears to be the receptacle of evil speech, and the throat to serve the vice of gluttony, and the belly to be gluttony's ally, and the genitals for unchaste excesses, and hands for deeds of violence, and the feet for an erring life; or was the soul placed in the body that it might become a thought-manufactory of snares, and fraud, and injustice? I think not; for if God, as the righteous ex-actor of innocence, hates everything like malignity--if He hates utterly such plotting of evil, it is clear beyond a doubt, that, of all things that have come from His hand, He has made none to lead to works which He condemns, even though these same works may be carried on by things of His making; for, in fact, it is the one ground of condemnation, that the creature misuses the creation. We, therefore, who in our knowledge of the Lord have obtained some knowledge also of His foe--who, in our discovery of the Creator, have at the same time laid hands upon the great corrupter, ought neither to wonder nor to doubt that, as the prowess of the corrupting and God-opposing angel overthrew in the beginning the virtue of man, the work and image of God, the possessor of the world, so he has entirely changed man's nature--created, like his own, for perfect sinlessness--into his own state of wicked enmity against his Maker, that in the very thing whose gift to man, but not to him, had grieved him, he might make man guilty in God's eyes, and set up his own supremacy. [351] __________________________________________________________________ [350] [Kaye (p. 366), declares that all the arguments urged in this tract are comprised in two sentences of the Apology, cap. 38.] [351] [For the demonology of this treatise, compare capp. 10, 12, 13, 23, and see Kaye's full but condensed statement (pp. 201-204), in his account of the writings, etc.] __________________________________________________________________ Chapter III. Fortified by this knowledge against heathen views, let us rather turn to the unworthy reasonings of our own people; for the faith of some, either too simple or too scrupulous, demands direct authority from Scripture for giving up the shows, and holds out that the matter is a doubtful one, because such abstinence is not clearly and in words imposed upon God's servants. Well, we never find it expressed with the same precision, "Thou shalt not enter circus or theatre, thou shalt not look on combat or show;" as it is plainly laid down, "Thou shalt not kill; thou shalt not worship an idol; thou shalt not commit adultery or fraud." [352] But we find that that first word of David bears on this very sort of thing: "Blessed," he says, "is the man who has not gone into the assembly of the impious, nor stood in the way of sinners, nor sat in the seat of scorners." [353] Though he seems to have predicted beforehand of that just man, that he took no part in the meetings and deliberations of the Jews, taking counsel about the slaying of our Lord, yet divine Scripture has ever far-reaching applications: after the immediate sense has been exhausted, in all directions it fortifies the practice of the religious life, so that here also you have an utterance which is not far from a plain interdicting of the shows. If he called those few Jews an assembly of the wicked, how much more will he so designate so vast a gathering of heathens! Are the heathens less impious, less sinners, less enemies of Christ, than the Jews were then? And see, too, how other things agree. For at the shows they also stand in the way. For they call the spaces between the seats going round the amphitheatre, and the passages which separate the people running down, ways. The place in the curve where the matrons sit is called a chair. Therefore, on the contrary, it holds, unblessed is he who has entered any council of wicked men, and has stood in any way of sinners, and has sat in any chair of scorners. We may understand a thing as spoken generally, even when it requires a certain special interpretation to be given to it. For some things spoken with a special reference contain in them general truth. When God admonishes the Israelites of their duty, or sharply reproves them, He has surely a reference to all men; when He threatens destruction to Egypt and Ethiopia, He surely pre-condemns every sinning nation, whatever. If, reasoning from species to genus, every nation that sins against them is an Egypt and Ethiopia; so also, reasoning from genus to species, with reference to the origin of shows, every show is an assembly of the wicked. __________________________________________________________________ [352] Ex. xx. 14. [353] Ps. i. 1. [Kaye's censure of this use of the text, (p. 366) seems to me gratuitous.] __________________________________________________________________ Chapter IV. Lest any one think that we are dealing in mere argumentative subtleties, I shall turn to that highest authority of our "seal" itself. When entering the water, we make profession of the Christian faith in the words of its rule; we bear public testimony that we have renounced the devil, his pomp, and his angels. Well, is it not in connection with idolatry, above all, that you have the devil with his pomp and his angels? from which, to speak briefly--for I do not wish to dilate--you have every unclean and wicked spirit. If, therefore, it shall be made plain that the entire apparatus of the shows is based upon idolatry, beyond all doubt that will carry with it the conclusion that our renunciatory testimony in the laver of baptism has reference to the shows, which, through their idolatry, have been given over to the devil, and his pomp, and his angels. We shall set forth, then, their several origins, in what nursing-places they have grown to manhood; next the titles of some of them, by what names they are called; then their apparatus, with what superstitions they are observed; (then their places, to what patrons they are dedicated;) then the arts which minister to them, to what authors they are traced. If any of these shall be found to have had no connection with an idol-god, it will be held as free at once from the taint of idolatry, and as not coming within the range of our baptismal abjuration. [354] __________________________________________________________________ [354] [Neander argues with great force that in referring to Scripture and not at all to the "new Prophecy," our author shows his orthodoxy. We may add " that highest authority" to which he appeals in this chapter.] __________________________________________________________________ Chapter V. In the matter of their origins, as these are somewhat obscure and but little known to many among us, our investigations must go back to a remote antiquity, and our authorities be none other than books of heathen literature. Various authors are extant who have published works on the subject. The origin of the games as given by them is this. Timæus tells us that immigrants from Asia, under the leadership of Tyrrhenus, who, in a contest about his native kingdom, had succumbed to his brother, settled down in Etruria. Well, among other superstitious observances under the name of religion, they set up in their new home public shows. The Romans, at their own request, obtain from them skilled performers--the proper seasons--the name too, for it is said they are called Ludi, from Lydi. And though Varro derives the name of Ludi from Ludus, that is, from play, as they called the Luperci also Ludii, because they ran about making sport; still that sporting of young men belongs, in his view, to festal days and temples, and objects of religious veneration. However, it is of little consequence the origin of the name, when it is certain that the thing springs from idolatry. The Liberalia, under the general designation of Ludi, clearly declared the glory of Father Bacchus; for to Bacchus these festivities were first consecrated by grateful peasants, in return for the boon he conferred on them, as they say, making known the pleasures of wine. Then the Consualia were called Ludi, and at first were in honour of Neptune, for Neptune has the name of Consus also. Thereafter Romulus dedicated the Equiria to Mars, though they claim the Consualia too for Romulus, on the ground that he consecrated them to Consus, the god, as they will have it, of counsel; of the counsel, forsooth, in which he planned the rape of the Sabine virgins for wives to his soldiers. An excellent counsel truly; and still I suppose reckoned just and righteous by the Romans themselves, I may not say by God. This goes also to taint the origin: you cannot surely hold that to be good which has sprung from sin, from shamelessness, from violence, from hatred, from a fratricidal founder, from a son of Mars. Even now, at the first turning-post in the circus, there is a subterranean altar to this same Consus, with an inscription to this effect: "Consus, great in counsel, Mars, in battle mighty tutelar deities." The priests of the state sacrifice at it on the nones of July; the priest of Romulus and the Vestals on the twelfth before the Kalends of September. In addition to this, Romulus instituted games in honor of Jupiter Feretrius on the Tarpeian Hill, according to the statement Piso has handed down to us, called both Tarpeian and Capitoline. After him Numa Pompilius instituted games to Mars and Robigo (for they have also invented a goddess of rust); then Tullus Hostilius; then Ancus Martius; and various others in succession did the like. As to the idols in whose honour these games were established, ample information is to be found in the pages of Suetonius Tranquillus. But we need say no more to prove the accusation of idolatrous origin. __________________________________________________________________ Chapter VI. To the testimony of antiquity is added that of later games instituted in their turn, and betraying their origin from the titles which they bear even at the present day, in which it is imprinted as on their very face, for what idol and for what religious object games, whether of the one kind or the other, were designed. You have festivals bearing the name of the great Mother [355] and Apollo of Ceres too, and Neptune, and Jupiter Latiaris, and Flora, all celebrated for a common end; the others have their religious origin in the birthdays and solemnities of kings, in public successes in municipal holidays. There are also testamentary exhibitions, in which funeral honours are rendered to the memories of private persons; and this according to an institution of ancient times. For from the first the "Ludi" were regarded as of two sons, sacred and funereal, that is in honour of the heathen deities and of the dead. But in the matter of idolatry, it makes no difference with us under what name or title it is practised, while it has to do with the wicked spirits whom we abjure. If it is lawful to offer homage to the dead, it will be just as lawful to offer it to their gods: you have the same origin in both cases; there is the same idolatry; there is on our part the same solemn renunciation of all idolatry. __________________________________________________________________ [355] [Cybele.] __________________________________________________________________ Chapter VII. The two kinds of public games, then, have one origin; and they have common names, as owning the same parentage. So, too, as they are equally tainted with the sin of idolatry, their foundress, they must needs be like each other in their pomp. But the more ambitious preliminary display of the circus games to which the name procession specially belongs, is in itself the proof to whom the whole thing appertains, in the many images the long line of statues, the chariots of all sorts, the thrones, the crowns, the dresses. What high religious rites besides, what sacrifices precede, come between, and follow. How many guilds, how many priesthoods, how many offices are set astir, is known to the inhabitants of the great city in which the demon convention has its headquarters. If these things are done in humbler style in the provinces, in accordance with their inferior means, still all circus games must be counted as belonging to that from which they are derived; the fountain from which they spring defiles them. The tiny streamlet from its very spring-head, the little twig from its very budding, contains in it the essential nature of its origin. It may be grand or mean, no matter, any circus procession whatever is offensive to God. Though there be few images to grace it, there is idolatry in one; though there be no more than a single sacred car, it is a chariot of Jupiter: anything of idolatry whatever, whether meanly arrayed or modestly rich and gorgeous, taints it in its origin. __________________________________________________________________ Chapter VIII. To follow out my plan in regard to places: the circus is chiefly consecrated to the Sun, whose temple stands in the middle of it, and whose image shines forth from its temple summit; for they have not thought it proper to pay sacred honours underneath a roof to an object they have itself in open space. Those who assert that the first spectacle was exhibited by Circe, and in honour of the Sun her father, as they will have it, maintain also the name of circus was derived from her. Plainly, then, the enchantress did this in the name of the parties whose priestess she was--I mean the demons and spirits of evil. What an aggregation of idolatries you see, accordingly, in the decoration of the place! Every ornament of the circus is a temple by itself. The eggs are regarded as sacred to the Castors, by men who are not ashamed to profess faith in their production from the egg of a swan, which was no other than Jupiter himself. The Dolphins vomit forth in honour of Neptune. Images of Sessia, so called as the goddess of sowing; of Messia, so called as the goddess of reaping; of Tutulina, so called as the fruit-protecting deity--load the pillars. In front of these you have three altars to these three gods--Great, Mighty, Victorious. They reckon these of Samo-Thrace. The huge Obelisk, as Hermeteles affirms, is set up in public to the Sun; its inscription, like its origin, belongs to Egyptian superstition. Cheerless were the demon-gathering without their Mater Magna; and so she presides there over the Euripus. Consus, as we have mentioned, lies hidden under ground at the Murcian Goals. These two sprang from an idol. For they will have it that Murcia is the goddess of love; and to her, at that spot, they have consecrated a temple. See, Christian, how many impure names have taken possession of the circus! You have nothing to do with a sacred place which is tenanted by such multitudes of diabolic spirits. And speaking of places, this is the suitable occasion for some remarks in anticipation of a point that some will raise. What, then, you say; shall I be in danger of pollution if I go to the circus when the games are not being celebrated? There is no law forbidding the mere places to us. For not only the places for show-gatherings, but even the temples, may be entered without any peril of his religion by the servant of God, if he has only some honest reason for it, unconnected with their proper business and official duties. Why, even the streets and the market-place, and the baths, and the taverns, and our very dwelling-places, are not altogether free from idols. Satan and his angels have filled the whole world. It is not by merely being in the world, however, that we lapse from God, but by touching and tainting ourselves with the world's sins. I shall break with my Maker, that is, by going to the Capitol or the temple of Serapis to sacrifice or adore, as I shall also do by going as a spectator to the circus and the theatre. The places in themselves do not contaminate, but what is done in them; from this even the places themselves, we maintain, become defiled. The polluted things pollute us. It is on this account that we set before you to whom places of the kind are dedicated, that we may prove the things which are done in them to belong to the idol-patrons to whom the very places are sacred. [356] __________________________________________________________________ [356] [Very admirable reflections on this chapter may be found in Kaye, pp. 362-3.] __________________________________________________________________ Chapter IX. Now as to the kind of performances peculiar to the circus exhibitions. In former days equestrianism was practised in a simple way on horseback, and certainly its ordinary use had nothing sinful in it; but when it was dragged into the games, it passed from the service of God into the employment of demons. Accordingly this kind of circus performances is regarded as sacred to Castor and Pollux, to whom, Stesichorus tells us, horses were given by Mercury. And Neptune, too, is an equestrian deity, by the Greeks called Hippius. In regard to the team, they have consecrated the chariot and four to the sun; the chariot and pair to the moon. But, as the poet has it, "Erichthonius first dared to yoke four horses to the chariot, and to ride upon its wheels with victorious swiftness." Erichthonius, the son of Vulcan and Minerva, fruit of unworthy passion upon earth, is a demon-monster, nay, the devil himself, and no mere snake. But if Trochilus the Argive is maker of the first chariot, he dedicated that work of his to Juno. If Romulus first exhibited the four-horse chariot at Rome, he too, I think, has a place given him among idols, at least if he and Quirinus are the same. But as chariots had such inventors, the charioteers were naturally dressed, too, in the colours of idolatry; for at first these were only two, namely white and red,--the former sacred to the winter with its glistening snows, the latter sacred to the summer with its ruddy sun: but afterwards, in the progress of luxury as well as of superstition, red was dedicated by some to Mars, and white by others to the Zephyrs, while green was given to Mother Earth, or spring, and azure to the sky and sea, or autumn. But as idolatry of every kind is condemned by God, that form of it surely shares the condemnation which is offered to the elements of nature. __________________________________________________________________ Chapter X. Let us pass on now to theatrical exhibitions, which we have already shown have a common origin with the circus, and bear like idolatrous designations--even as from the first they have borne the name of "Ludi," and equally minister to idols. They resemble each other also in their pomp, having the same procession to the scene of their display from temples and altars, and that mournful profusion of incense and blood, with music of pipes and trumpets, all under the direction of the soothsayer and the undertaker, those two foul masters of funeral rites and sacrifices. So as we went on from the origin of the "Ludi" to the circus games, we shall now direct our course thence to those of the theatre, beginning with the place of exhibition. At first the theatre was properly a temple of Venus; and, to speak briefly, it was owing to this that stage performances were allowed to escape censure, and got a footing in the world. For ofttimes the censors, in the interests of morality, put down above all the rising theatres, foreseeing, as they did, that there was great danger of their leading to a general profligacy; so that already, from this accordance of their own people with us, there is a witness to the heathen, and in the anticipatory judgment of human knowledge even a confirmation of our views. Accordingly Pompey the Great, less only than his theatre, when he had erected that citadel of all impurities, fearing some time or other censorian condemnation of his memory, superposed on it a temple of Venus; and summoning by public proclamation the people to its consecration, he called it not a theatre, but a temple, "under which," said he, "we have placed tiers of seats for viewing the shows." So he threw a veil over a structure on which condemnation had been often passed, and which is ever to be held in reprobation, by pretending that it was a sacred place; and by means of superstition he blinded the eyes of a virtuous discipline. But Venus and Bacchus are close allies. These two evil spirits are in sworn confederacy with each other, as the patrons of drunkenness and lust. So the theatre of Venus is as well the house of Bacchus: for they properly gave the name of Liberalia also to other theatrical amusements--which besides being consecrated to Bacchus (as were the Dionysia of the Greeks), were instituted by him; and, without doubt, the performances of the theatre have the common patronage of these two deities. That immodesty of gesture and attire which so specially and peculiarly characterizes the stage are consecrated to them--the one deity wanton by her sex, the other by his drapery; while its services of voice, and song, and lute, and pipe, belong to Apollos, and Muses, and Minervas, and Mercuries. You will hate, O Christian, the things whose authors must be the objects of your utter detestation. So we would now make a remark about the arts of the theatre, about the things also whose authors in the names we execrate. We know that the names of the dead are nothing, as are their images; but we know well enough, too, who, when images are set up, under these names carry on their wicked work, and exult in the homage rendered to them, and pretend to be divine--none other than spirits accursed, than devils. We see, therefore, that the arts also are consecrated to the service of the beings who dwell in the names of their founders; and that things cannot be held free from the taint of idolatry whose inventors have got a place among the gods for their discoveries. Nay, as regards the arts, we ought to have gone further back, and barred all further argument by the position that the demons, predetermining in their own interests from the first, among other evils of idolatry, the pollutions of the public shows, with the object of drawing man away from his Lord and binding him to their own service, carried out their purpose by bestowing on him the artistic gifts which the shows require. For none but themselves would have made provision and preparation for the objects they had in view; nor would they have given the arts to the world by any but those in whose names, and images, and histories they set up for their own ends the artifice of consecration. __________________________________________________________________ Chapter XI. In fulfilment of our plan, let us now go on to consider the combats. Their origin is akin to that of the games (ludi). Hence they are kept as either sacred or funereal, as they have been instituted in honour of the idol-gods of the nations or of the dead. Thus, too, they are called Olympian in honour of Jupiter, known at Rome as the Capitoline; Nemean, in honour of Hercules; Isthmian, in honour of Neptune; the rest mortuarii, as belonging to the dead. What wonder, then, if idolatry pollutes the combat-parade with profane crowns, with sacerdotal chiefs, with attendants belonging to the various colleges, last of all with the blood of its sacrifices? To add a completing word about the "place"--in the common place for the college of the arts sacred to the Muses, and Apollo, and Minerva, and also for that of the arts dedicated to Mars, they with contest and sound of trumpet emulate the circus in the arena, which is a real temple--I mean of the god whose festivals it celebrates. The gymnastic arts also originated with their Castors, and Herculeses, and Mercuries. __________________________________________________________________ Chapter XII. It remains for us to examine the "spectacle" most noted of all, and in highest favour. It is called a dutiful service (munus), from its being an office, for it bears the name of "officium" as well as "munus." The ancients thought that in this solemnity they rendered offices to the dead; at a later period, with a cruelty more refined, they somewhat modified its character. For formerly, in the belief that the souls of the departed were appeased by human blood, they were in the habit of buying captives or slaves of wicked disposition, and immolating them in their funeral obsequies. Afterwards they thought good to throw the veil of pleasure over their iniquity. [357] Those, therefore, whom they had provided for the combat, and then trained in arms as best they could, only that they might learn to die, they, on the funeral day, killed at the places of sepulture. They alleviated death by murders. Such is the origin of the "Munus." But by degrees their refinement came up to their cruelty; for these human wild beasts could not find pleasure exquisite enough, save in the spectacle of men torn to pieces by wild beasts. Offerings to propitiate the dead then were regarded as belonging to the class of funeral sacrifices; and these are idolatry: for idolatry, in fact, is a sort of homage to the departed; the one as well as the other is a service to dead men. Moreover, demons have abode in the images of the dead. To refer also to the matter of names, though this sort of exhibition has passed from honours of the dead to honours of the living, I mean, to quæstorships and magistracies--to priestly offices of different kinds; yet, since idolatry still cleaves to the dignity's name, whatever is done in its name partakes of its impurity. The same remark will apply to the procession of the "Munus," as we look at that in the pomp which is connected with these honours themselves; for the purple robes, the fasces, the fillets, the crowns, the proclamations too, and edicts, the sacred feasts of the day before, are not without the pomp of the devil, without invitation of demons. What need, then, of dwelling on the place of horrors, which is too much even for the tongue of the perjurer? For the amphitheatre [358] is consecrated to names more numerous and more dire [359] than is the Capitol itself, temple of all demons as it is. There are as many unclean spirits there as it holds men. To conclude with a single remark about the arts which have a place in it, we know that its two sorts of amusement have for their patrons Mars and Diana. __________________________________________________________________ [357] [The authority of Tertullian, in this matter, is accepted by the critics, as of historic importance.] [358] [Though this was probably written at Carthage, his reference to the Flavian theatre in this place is plain from the immediate comparison with the Capitol.] [359] [To the infernal deities and first of all to Pluto. See vol. I. note 6, p. 131, this Series.] __________________________________________________________________ Chapter XIII. We have, I think, faithfully carried out our plan of showing in how many different ways the sin of idolatry clings to the shows, in respect of their origins, their titles, their equipments, their places of celebration, their arts; and we may hold it as a thing beyond all doubt, that for us who have twice [360] renounced all idols, they are utterly unsuitable. "Not that an idol is anything," [361] as the apostle says, but that the homage they render is to demons, who are the real occupants of these consecrated images, whether of dead men or (as they think) of gods. On this account, therefore, because they have a common source--for their dead and their deities are one--we abstain from both idolatries. Nor do we dislike the temples less than the monuments: we have nothing to do with either altar, we adore neither image; we do not offer sacrifices to the gods, and we make no funeral oblations to the departed; nay, we do not partake of what is offered either in the one case or the other, for we cannot partake of God's feast and the feast of devils. [362] If, then, we keep throat and belly free from such defilements, how much more do we withhold our nobler parts, our ears and eyes, from the idolatrous and funereal enjoyments, which are not passed through the body, but are digested in the very spirit and soul, whose purity, much more than that of our bodily organs, God has a right to claim from us. __________________________________________________________________ [360] [Bunsen, Hippol. Vol. III. pp. 20-22.] [361] 1 Cor. viii. 4. [362] 1 Cor. x. 21. __________________________________________________________________ Chapter XIV. Having sufficiently established the charge of idolatry, which alone ought to be reason enough for our giving up the shows, let us now ex abundanti look at the subject in another way, for the sake of those especially who keep themselves comfortable in the thought that the abstinence we urge is not in so many words enjoined, as if in the condemnation of the lusts of the world there was not involved a sufficient declaration against all these amusements. For as there is a lust of money, or rank, or eating, or impure enjoyment, or glory, so there is also a lust of pleasure. But the show is just a sort of pleasure. I think, then, that under the general designation of lusts, pleasures are included; in like manner, under the general idea of pleasures, you have as a specific class the "shows." But we have spoken already of how it is with the places of exhibition, that they are not polluting in themselves, but owing to the things that are done in them from which they imbibe impurity, and then spirt it again on others. __________________________________________________________________ Chapter XV. Having done enough, then, as we have said, in regard to that principal argument, that there is in them all the taint of idolatry--having sufficiently dealt with that, let us now contrast the other characteristics of the show with the things of God. God has enjoined us to deal calmly, gently, quietly, and peacefully with the Holy Spirit, because these things are alone in keeping with the goodness of His nature, with His tenderness and sensitiveness, and not to vex Him with rage, ill-nature, anger, or grief. Well, how shall this be made to accord with the shows? For the show always leads to spiritual agitation, since where there is pleasure, there is keenness of feeling giving pleasure its zest; and where there is keenness of feeling, there is rivalry giving in turn its zest to that. Then, too, where you have rivalry, you have rage, bitterness, wrath and grief, with all bad things which flow from them--the whole entirely out of keeping with the religion of Christ. For even suppose one should enjoy the shows in a moderate way, as befits his rank, age or nature, still he is not undisturbed in mind, without some unuttered movings of the inner man. No one partakes of pleasures such as these without their strong excitements; no one comes under their excitements without their natural lapses. These lapses, again, create passionate desire. If there is no desire, there is no pleasure, and he is chargeable with trifling who goes where nothing is gotten; in my view, even that is foreign to us. Moreover, a man pronounces his own condemnation in the very act of taking his place among those with whom, by his disinclination to be like them, he confesses he has no sympathy. It is not enough that we do no such things ourselves, unless we break all connection also with those who do. "If thou sawest a thief," says the Scripture, "thou consentedst with him." [363] Would that we did not even inhabit the same world with these wicked men! But though that wish cannot be realized, yet even now we are separate from them in what is of the world; for the world is God's, but the worldly is the devil's. __________________________________________________________________ [363] Ps. xlix. 18. [This chapter bears on modern theatres.] __________________________________________________________________ Chapter XVI. Since, then, all passionate excitement is forbidden us, we are debarred from every kind of spectacle, and especially from the circus, where such excitement presides as in its proper element. See the people coming to it already under strong emotion, already tumultuous, already passion-blind, already agitated about their bets. The prætor is too slow for them: their eyes are ever rolling as though along with the lots in his urn; then they hang all eager on the signal; there is the united shout of a common madness. Observe how "out of themselves" they are by their foolish speeches. "He has thrown it!" they exclaim; and they announce each one to his neighbour what all have seen. I have clearest evidence of their blindness; they do not see what is really thrown. They think it a "signal cloth," but it is the likeness of the devil cast headlong from on high. And the result accordingly is, that they fly into rages, and passions, and discords, and all that they who are consecrated to peace ought never to indulge in. Then there are curses and reproaches, with no cause of hatred; there are cries of applause, with nothing to merit them. What are the partakers in all this--not their own masters--to obtain of it for themselves? unless, it may be, that which makes them not their own: they are saddened by another's sorrow, they are gladdened by another's joy. Whatever they desire on the one hand, or detest on the other, is entirely foreign to themselves. So love with them is a useless thing, and hatred is unjust. Or is a causeless love perhaps more legitimate than a causeless hatred? God certainly forbids us to hate even with a reason for our hating; for He commands us to love our enemies. God forbids us to curse, though there be some ground for doing so, in commanding that those who curse us we are to bless. But what is more merciless than the circus, where people do not spare even their rulers and fellow-citizens? If any of its madnesses are becoming elsewhere in the saints of God, they will be seemly in the circus too; but if they are nowhere right, so neither are they there. __________________________________________________________________ Chapter XVII. Are we not, in like manner, enjoined to put away from us all immodesty? On this ground, again, we are excluded from the theatre, which is immodesty's own peculiar abode, where nothing is in repute but what elsewhere is disreputable. So the best path to the highest favour of its god is the vileness which the Atellan [364] gesticulates, which the buffoon in woman's clothes exhibits, destroying all natural modesty, so that they blush more readily at home than at the play, which finally is done from his childhood on the person of the pantomime, that he may become an actor. The very harlots, too, victims of the public lust, are brought upon the stage, their misery increased as being there in the presence of their own sex, from whom alone they are wont to hide themselves: they are paraded publicly before every age and every rank--their abode, their gains, their praises, are set forth, and that even in the hearing of those who should not hear such things. I say nothing about other matters, which it were good to hide away in their own darkness and their own gloomy caves, lest they should stain the light of day. Let the Senate, let all ranks, blush for very shame! Why, even these miserable women, who by their own gestures destroy their modesty, dreading the light of day, and the people's gaze, know something of shame at least once a year. But if we ought to abominate all that is immodest, on what ground is it right to hear what we must not speak? For all licentiousness of speech, nay, every idle word, is condemned by God. Why, in the same way, is it right to look on what it is disgraceful to do? How is it that the things which defile a man in going out of his mouth, are not regarded as doing so when they go in at his eyes and ears--when eyes and ears are the immediate attendants on the spirit--and that can never be pure whose servants-in-waiting are impure? You have the theatre forbidden, then, in the forbidding of immodesty. If, again, we despise the teaching of secular literature as being foolishness in God's eyes, our duty is plain enough in regard to those spectacles, which from this source derive the tragic or comic play. If tragedies and comedies are the bloody and wanton, the impious and licentious inventors of crimes and lusts, it is not good even that there should be any calling to remembrance the atrocious or the vile. What you reject in deed, you are not to bid welcome to in word. __________________________________________________________________ [364] [The ludi Atellani were so called from Atella, in Campania, where a vast amphitheatre delighted the inhabitants. Juvenal, Sat. vi. 71. The like disgrace our times.] __________________________________________________________________ Chapter XVIII. But if you argue that the racecourse is mentioned in Scripture, I grant it at once. But you will not refuse to admit that the things which are done there are not for you to look upon: the blows, and kicks, and cuffs, and all the recklessness of hand, and everything like that disfiguration of the human countenance, which is nothing less than the disfiguration of God's own image. You will never give your approval to those foolish racing and throwing feats, and yet more foolish leapings; you will never find pleasure in injurious or useless exhibitions of strength; certainly you will not regard with approval those efforts after an artificial body which aim at surpassing the Creator's work; and you will have the very opposite of complacency in the athletes Greece, in the inactivity of peace, feeds up. And the wrestler's art is a devil's thing. The devil wrestled with, and crushed to death, the first human beings. Its very attitude has power in it of the serpent kind, firm to hold--tortures to clasp--slippery to glide away. You have no need of crowns; why do you strive to get pleasures from crowns? __________________________________________________________________ Chapter XIX. We shall now see how the Scriptures condemn the amphitheatre. If we can maintain that it is right to indulge in the cruel, and the impious, and the fierce, let us go there. If we are what we are said to be, let us regale ourselves there with human blood. It is good, no doubt, to have the guilty punished. Who but the criminal himself will deny that? And yet the innocent can find no pleasure in another's sufferings: he rather mourns that a brother has sinned so heinously as to need a punishment so dreadful. But who is my guarantee that it is always the guilty who are adjudged to the wild beasts, or to some other doom, and that the guiltless never suffer from the revenge of the judge, or the weakness of the defence, or the pressure of the rack? How much better, then, is it for me to remain ignorant of the punishment inflicted on the wicked, lest I am obliged to know also of the good coming to untimely ends--if I may speak of goodness in the case at all! At any rate, gladiators not chargeable with crime are offered in sale for the games, that they may become the victims of the public pleasure. Even in the case of those who are judicially condemned to the amphitheatre, what a monstrous thing it is, that, in undergoing their punishment, they, from some less serious delinquency, advance to the criminality of manslayers! But I mean these remarks for heathen. As to Christians, I shall not insult them by adding another word as to the aversion with which they should regard this sort of exhibition; though no one is more able than myself to set forth fully the whole subject, unless it be one who is still in the habit of going to the shows. I would rather withal be incomplete than set memory a-working. [365] __________________________________________________________________ [365] [See Kaye, p. 11. This expression is thought to confirm the probability of Tertullian's original Gentilism.] __________________________________________________________________ Chapter XX. How vain, then--nay, how desperate--is the reasoning of persons, who, just because they decline to lose a pleasure, hold out that we cannot point to the specific words or the very place where this abstinence is mentioned, and where the servants of God are directly forbidden to have anything to do with such assemblies! I heard lately a novel defence of himself by a certain play-lover. "The sun," said he, "nay, God Himself, looks down from heaven on the show, and no pollution is contracted." Yes, and the sun, too, pours down his rays into the common sewer without being defiled. As for God, would that all crimes were hid from His eye, that we might all escape judgment! But He looks on robberies too; He looks on falsehoods, adulteries, frauds, idolatries, and these same shows; and precisely on that account we will not look on them, lest the All-seeing see us. You are putting on the same level, O man, the criminal and the judge; the criminal who is a criminal because he is seen, and the Judge who is a Judge because He sees. Are we set, then, on playing the madman outside the circus boundaries? Outside the gates of the theatre are we bent on lewdness, outside the course on arrogance, and outside the amphitheatre on cruelty, because outside the porticoes, the tiers and the curtains, too, God has eyes? Never and nowhere is that free from blame which God ever condemns; never and nowhere is it right to do what you may not do at all times and in all places. It is the freedom of the truth from change of opinion and varying judgments which constitutes its perfection, and gives it its claims to full mastery, unchanging reverence, and faithful obedience. That which is really good or really evil cannot be ought else. But in all things the truth of God is immutable. __________________________________________________________________ Chapter XXI. The heathen, who have not a full revelation of the truth, for they are not taught of God, hold a thing evil and good as it suits self-will and passion, making that which is good in one place evil in another, and that which is evil in one place in another good. So it strangely happens, that the same man who can scarcely in public lift up his tunic, even when necessity of nature presses him, takes it off in the circus, as if bent on exposing himself before everybody; the father who carefully protects and guards his virgin daughter's ears from every polluting word, takes her to the theatre himself, exposing her to all its vile words and attitudes; he, again, who in the streets lays hands on or covers with reproaches the brawling pugilist, in the arena gives all encouragement to combats of a much more serious kind; and he who looks with horror on the corpse of one who has died under the common law of nature, in the amphitheatre gazes down with most patient eyes on bodies all mangled and torn and smeared with their own blood; nay, the very man who comes to the show, because he thinks murderers ought to suffer for their crime, drives the unwilling gladiator to the murderous deed with rods and scourges; and one who demands the lion for every manslayer of deeper dye, will have the staff for the savage swordsman, and rewards him with the cap of liberty. Yes and he must have the poor victim back again, that he may get a sight of his face--with zest inspecting near at hand the man whom he wished torn in pieces at safe distance from him: so much the more cruel he if that was not his wish. __________________________________________________________________ Chapter XXII. What wonder is there in it? Such inconsistencies as these are just such as we might expect from men, who confuse and change the nature of good and evil in their inconstancy of feeling and fickleness in judgment. Why, the authors and managers of the spectacles, in that very respect with reference to which they highly laud the charioteers, and actors, and wrestlers, and those most loving gladiators, to whom men prostitute their souls, women too their bodies, slight and trample on them, though for their sakes they are guilty of the deeds they reprobate; nay, they doom them to ignominy and the loss of their rights as citizens, excluding them from the Curia, and the rostra, from senatorial and equestrian rank, and from all other honours as well as certain distinctions. What perversity! They have pleasure in those whom yet they punish; they put all slights on those to whom, at the same time, they award their approbation; they magnify the art and brand the artist. What an outrageous thing it is, to blacken a man on account of the very things which make him meritorious in their eyes! Nay, what a confession that the things are evil, when their authors, even in highest favour, are not without a mark of disgrace upon them! __________________________________________________________________ Chapter XXIII. Seeing, then, man's own reflections, even in spite of the sweetness of pleasure, lead him to think that people such as these should be condemned to a hapless lot of infamy, losing all the advantages connected with the possession of the dignities of life, how much more does the divine righteousness inflict punishment on those who give themselves to these arts! Will God have any pleasure in the charioteer who disquiets so many souls, rouses up so many furious passions, and creates so many various moods, either crowned like a priest or wearing the colours of a pimp, decked out by the devil that he may be whirled away in his chariot, as though with the object of taking off Elijah? Will He be pleased with him who applies the razor to himself, and completely changes his features; who, with no respect for his face, is not content with making it as like as possible to Saturn and Isis and Bacchus, but gives it quietly over to contumelious blows, as if in mockery of our Lord? The devil, forsooth, makes it part, too, of his teaching, that the cheek is to be meekly offered to the smiter. In the same way, with their high shoes, he has made the tragic actors taller, because "none can add a cubit to his stature." [366] His desire is to make Christ a liar. And in regard to the wearing of masks, I ask is that according to the mind of God, who forbids the making of every likeness, and especially then the likeness of man who is His own image? The Author of truth hates all the false; He regards as adultery all that is unreal. Condemning, therefore, as He does hypocrisy in every form, He never will approve any putting on of voice, or sex, or age; He never will approve pretended loves, and wraths, and groans, and tears. Then, too, as in His law it is declared that the man is cursed who attires himself in female garments, [367] what must be His judgment of the pantomime, who is even brought up to play the woman! And will the boxer go unpunished? I suppose he received these cæstus-scars, and the thick skin of his fists, and these growths upon his ears, at his creation! God, too, gave him eyes for no other end than that they might be knocked out in fighting! I say nothing of him who, to save himself, thrusts another in the lion's way, that he may not be too little of a murderer when he puts to death that very same man on the arena. __________________________________________________________________ [366] Matt. vi. 27. [367] Deut. xxii. __________________________________________________________________ Chapter XXIV. In how many other ways shall we yet further show that nothing which is peculiar to the shows has God's approval, or without that approval is becoming in God's servants? If we have succeeded in making it plain that they were instituted entirely for the devil's sake, and have been got up entirely with the devil's things (for all that is not God's, or is not pleasing in His eyes, belongs to His wicked rival), this simply means that in them you have that pomp of the devil which in the "seal" of our faith we abjure. We should have no connection with the things which we abjure, whether in deed or word, whether by looking on them or looking forward to them; but do we not abjure and rescind that baptismal pledge, when we cease to bear its testimony? Does it then remain for us to apply to the heathen themselves. Let them tell us, then, whether it is right in Christians to frequent the show. Why, the rejection of these amusements is the chief sign to them that a man has adopted the Christian faith. If any one, then, puts away the faith's distinctive badge, he is plainly guilty of denying it. What hope can you possibly retain in regard to a man who does that? When you go over to the enemy's camp, you throw down your arms, desert the standards and the oath of allegiance to your chief: you cast in your lot for life or death with your new friends. __________________________________________________________________ Chapter XXV. Seated where there is nothing of God, will one be thinking of his Maker? Will there be peace in his soul when there is eager strife there for a charioteer? Wrought up into a frenzied excitement, will he learn to be modest? Nay, in the whole thing he will meet with no greater temptation than that gay attiring of the men and women. The very intermingling of emotions, the very agreements and disagreements with each other in the bestowment of their favours, where you have such close communion, blow up the sparks of passion. And then there is scarce any other object in going to the show, but to see and to be seen. When a tragic actor is declaiming, will one be giving thought to prophetic appeals? Amid the measures of the effeminate player, will he call up to himself a psalm? And when the athletes are hard at struggle, will he be ready to proclaim that there must be no striking again? And with his eye fixed on the bites of bears, and the sponge-nets of the net-fighters, can he be moved by compassion? May God avert from His people any such passionate eagerness after a cruel enjoyment! For how monstrous it is to go from God's church to the devil's--from the sky to the stye, [368] as they say; to raise your hands to God, and then to weary them in the applause of an actor; out of the mouth, from which you uttered Amen over the Holy Thing, to give witness in a gladiator's favour; to cry "forever" to any one else but God and Christ! __________________________________________________________________ [368] [De Cælo in Cænum: (sic) Oehler.] __________________________________________________________________ Chapter XXVI. Why may not those who go into the temptations of the show become accessible also to evil spirits? We have the case of the woman--the Lord Himself is witness--who went to the theatre, and came back possessed. In the outcasting, [369] accordingly, when the unclean creature was upbraided with having dared to attack a believer, he firmly replied, [370] "And in truth I did it most righteously, for I found her in my domain." Another case, too, is well known, in which a woman had been hearing a tragedian, and on the very night she saw in her sleep a linen cloth--the actor's name being mentioned at the same time with strong disapproval--and five days after that woman was no more. How many other undoubted proofs we have had in the case of persons who, by keeping company with the devil in the shows, have fallen from the Lord! For no one can serve two masters. [371] What fellowship has light with darkness, life with death? [372] __________________________________________________________________ [369] [The exorcism. For the exorcism in Baptism, see Bunsen, Hippol. iii. 19.] [370] See Neander's explanation in Kaye, p. xxiii. But, let us observe the entire simplicity with which our author narrates a sort of incident known to the apostles. Acts xvi. 16.] [371] Matt. vi. 24. [372] 2 Cor. iv. 14. __________________________________________________________________ Chapter XXVII. We ought to detest these heathen meetings and assemblies, if on no other account than that there God's name is blasphemed--that there the cry "To the lions!" is daily raised against us [373] --that from thence persecuting decrees are wont to emanate, and temptations are sent forth. What will you do if you are caught in that heaving tide of impious judgments? Not that there any harm is likely to come to you from men: nobody knows that you are a Christian; but think how it fares with you in heaven. For at the very time the devil is working havoc in the church, do you doubt that the angels are looking down from above, and marking every man, who speaks and who listens to the blaspheming word, who lends his tongue and who lends his ears to the service of Satan against God? Shall you not then shun those tiers where the enemies of Christ assemble, that seat of all that is pestilential, and the very super incumbent atmosphere all impure with wicked cries? Grant that you have there things that are pleasant, things both agreeable and innocent in themselves; even some things that are excellent. Nobody dilutes poison with gall and hellebore: the accursed thing is put into condiments well seasoned and of sweetest taste. So, too, the devil puts into the deadly draught which he prepares, things of God most pleasant and most acceptable. Everything there, then, that is either brave, noble, loud-sounding, melodious, or exquisite in taste, hold it but as the honey drop of a poisoned cake; nor make so much of your taste for its pleasures, as of the danger you run from its attractions. __________________________________________________________________ [373] [Observe--"daily raised." On this precarious condition of the Christians, in their daily life, see the calm statement of Kaye, pp. 110, 111. __________________________________________________________________ Chapter XXVIII. With such dainties as these let the devil's guests be feasted. The places and the times, the inviter too, are theirs. Our banquets, our nuptial joys, are yet to come. We cannot sit down in fellowship with them, as neither can they with us. Things in this matter go by their turns. Now they have gladness and we are troubled. "The world," says Jesus, "shall rejoice; ye shall be sorrowful." [374] Let us mourn, then, while the heathen are merry, that in the day of their sorrow we may rejoice; lest, sharing now in their gladness, we share then also in their grief. Thou art too dainty, Christian, if thou wouldst have pleasure in this life as well as in the next; nay, a fool thou art, if thou thinkest this life's pleasures to be really pleasures. The philosophers, for instance, give the name of pleasure to quietness and repose; in that they have their bliss; in that they find entertainment: they even glory in it. You long for the goal, and the stage, and the dust, and the place of combat! I would have you answer me this question: Can we not live without pleasure, who cannot but with pleasure die? For what is our wish but the apostle's, to leave the world, and be taken up into the fellowship of our Lord? [375] You have your joys where you have your longings. __________________________________________________________________ [374] John xvi. 20. [375] Phil. i. 23. __________________________________________________________________ Chapter XXIX. Even as things are, if your thought is to spend this period of existence in enjoyments, how are you so ungrateful as to reckon insufficient, as not thankfully to recognize the many and exquisite pleasures God has bestowed upon you? For what more delightful than to have God the Father and our Lord at peace with us, than revelation of the truth than confession of our errors, than pardon of the innumerable sins of our past life? What greater pleasure than distaste of pleasure itself, contempt of all that the world can give, true liberty, a pure conscience, a contented life, and freedom from all fear of death? What nobler than to tread under foot the gods of the nations--to exorcise evil spirits [376] --to perform cures--to seek divine revealings--to live to God? These are the pleasures, these the spectacles that befit Christian men--holy, everlasting, free. Count of these as your circus games, fix your eyes on the courses of the world, the gliding seasons, reckon up the periods of time, long for the goal of the final consummation, defend the societies of the churches, be startled at God's signal, be roused up at the angel's trump, glory in the palms of martyrdom. If the literature of the stage delight you, we have literature in abundance of our own--plenty of verses, sentences, songs, proverbs; and these not fabulous, but true; not tricks of art, but plain realities. Would you have also fightings and wrestlings? Well, of these there is no lacking, and they are not of slight account. Behold unchastity overcome by chastity, perfidy slain by faithfulness, cruelty stricken by compassion, impudence thrown into the shade by modesty: these are the contests we have among us, and in these we win our crowns. Would you have something of blood too? You have Christ's. __________________________________________________________________ [376] [See cap. 26, supra. On this claim to such powers still remaining in the church. See Kaye, p. 89.] __________________________________________________________________ Chapter XXX. But what a spectacle is that fast-approaching advent [377] of our Lord, now owned by all, now highly exalted, now a triumphant One! What that exultation of the angelic hosts! What the glory of the rising saints! What the kingdom of the just thereafter! What the city New Jerusalem! [378] Yes, and there are other sights: that last day of judgment, with its everlasting issues; that day unlooked for by the nations, the theme of their derision, when the world hoary with age, and all its many products, shall be consumed in one great flame! How vast a spectacle then bursts upon the eye! What there excites my admiration? what my derision? Which sight gives me joy? which rouses me to exultation?--as I see so many illustrious monarchs, whose reception into the heavens was publicly announced, groaning now in the lowest darkness with great Jove himself, and those, too, who bore witness of their exultation; governors of provinces, too, who persecuted the Christian name, in fires more fierce than those with which in the days of their pride they raged against the followers of Christ. What world's wise men besides, the very philosophers, in fact, who taught their followers that God had no concern in ought that is sublunary, and were wont to assure them that either they had no souls, or that they would never return to the bodies which at death they had left, now covered with shame before the poor deluded ones, as one fire consumes them! Poets also, trembling not before the judgment-seat of Rhadamanthus or Minos, but of the unexpected Christ! I shall have a better opportunity then of hearing the tragedians, louder-voiced in their own calamity; of viewing the play-actors, much more "dissolute" in the dissolving flame; of looking upon the charioteer, all glowing in his chariot of fire; of beholding the wrestlers, not in their gymnasia, but tossing in the fiery billows; unless even then I shall not care to attend to such ministers of sin, in my eager wish rather to fix a gaze insatiable on those whose fury vented itself against the Lord. "This," I shall say, "this is that carpenter's or hireling's son, that Sabbath-breaker, that Samaritan and devil-possessed! This is He whom you purchased from Judas! This is He whom you struck with reed and fist, whom you contemptuously spat upon, to whom you gave gall and vinegar to drink! This is He whom His disciples secretly stole away, that it might be said He had risen again, or the gardener abstracted, that his lettuces might come to no harm from the crowds of visitants!" What quæstor or priest in his munificence will bestow on you the favour of seeing and exulting in such things as these? And yet even now we in a measure have them by faith in the picturings of imagination. But what are the things which eye has not seen, ear has not heard, and which have not so much as dimly dawned upon the human heart? Whatever they are, they are nobler, I believe, than circus, and both theatres, [379] and every race-course. __________________________________________________________________ [377] [Kaye, p. 20. He doubtless looked for a speedy appearance of the Lord: and note the apparent expectation of a New Jerusalem, on earth, before the Consummation and Judgment.] [378] [This New Jerusalem gives Bp. Kaye (p. 55) "decisive proof" of Montanism, especially as compared with the Third Book against Marcion. I cannot see it, here.] [379] Viz., the theatre and amphitheatre. [This concluding chapter, which Gibbon delights to censure, because its fervid rhetoric so fearfully depicts the punishments of Christ's enemies, "appears to Dr. Neander to contain a beautiful specimen of lively faith and Christian confidence." See Kaye, p. xxix.] __________________________________________________________________ tertullian corona anf03 tertullian-corona The Chaplet, or De Corona /ccel/schaff/anf03.iv.vi.html __________________________________________________________________ The Chaplet, or De Corona __________________________________________________________________ IV. The Chaplet, or De Corona. [380] ------------------------ Chapter I. Very lately it happened thus: while the bounty of our most excellent emperors [381] was dispensed in the camp, the soldiers, laurel-crowned, were approaching. One of them, more a soldier of God, more stedfast than the rest of his brethren, who had imagined that they could serve two masters, his head alone uncovered, the useless crown in his hand--already even by that peculiarity known to every one as a Christian--was nobly conspicuous. Accordingly, all began to mark him out, jeering him at a distance, gnashing on him near at hand. The murmur is wafted to the tribune, when the person had just left the ranks. The tribune at once puts the question to him, Why are you so different in your attire? He declared that he had no liberty to wear the crown with the rest. Being urgently asked for his reasons, he answered, I am a Christian. O soldier! boasting thyself in God. Then the case was considered and voted on; the matter was remitted to a higher tribunal; the offender was conducted to the prefects. At once he put away the heavy cloak, his disburdening commenced; he loosed from his foot the military shoe, beginning to stand upon holy ground; [382] he gave up the sword, which was not necessary either for the protection of our Lord; from his hand likewise dropped the laurel crown; and now, purple-clad with the hope of his own blood, shod with the preparation of the gospel, girt with the sharper word of God, completely equipped in the apostles' armour, and crowned more worthily with the white crown of martyrdom, he awaits in prison the largess of Christ. Thereafter adverse judgments began to be passed upon his conduct--whether on the part of Christians I do not know, for those of the heathen are not different--as if he were headstrong and rash, and too eager to die, because, in being taken to task about a mere matter of dress, he brought trouble on the bearers of the Name, [383] --he, forsooth, alone brave among so many soldier-brethren, he alone a Christian. It is plain that as they have rejected the prophecies of the Holy Spirit, [384] they are also purposing the refusal of martyrdom. So they murmur that a peace so good and long is endangered for them. Nor do I doubt that some are already turning their back on the Scriptures, are making ready their luggage, are equipped for flight from city to city; for that is all of the gospel they care to remember. I know, too, their pastors are lions in peace, deer in the fight. As to the questions asked for extorting confessions from us, we shall teach elsewhere. Now, as they put forth also the objection--But where are we forbidden to be crowned?--I shall take this point up, as more suitable to be treated of here, being the essence, in fact, of the present contention. So that, on the one hand, the inquirers who are ignorant, but anxious, may be instructed; and on the other, those may be refuted who try to vindicate the sin, especially the laurel-crowned Christians themselves, to whom it is merely a question of debate, as if it might be regarded as either no trespass at all, or at least a doubtful one, because it may be made the subject of investigation. That it is neither sinless nor doubtful, I shall now, however, show. __________________________________________________________________ [380] [Kaye, apparently accepting the judgment of Dr. Neander, assigns this treatise to a.d. 204. The bounty here spoken of, then, must be that dispensed in honour of the victories over the Parthians, under Severus.] [381] "Emperors." The Emperor Severus associated his two sons with him in the possession of the imperial power; Caracalla in the year 198, Geta in 208.--Tr. [382] [A touch of our author's genius, inspired by the Phrygian enthusiasm for martyrdom. The ground on which a martyr treads begins to be holy, even before the sacrifice, and in loosing his shoe the victim consecrates the spot and at the same time pays it homage.] [383] [The name of Christ: and the Antiochian name of Christians.] [384] [Gibbon will have it that the De Corona was written while Tertullian was orthodox, but this reference to the Montanist notion of "New Prophecy" seems to justify the decision of critics against Gibbon, who, as Kaye suggests (p. 53) was anxious to make Christianity itself responsible for military insubordination and for offences against Imperial Law.] __________________________________________________________________ Chapter II. I affirm that not one of the Faithful has ever a crown upon his head, except at a time of trial. That is the case with all, from catechumens to confessors and martyrs, [385] or (as the case may be) deniers. Consider, then, whence the custom about which we are now chiefly inquiring got its authority. But when the question is raised why it is observed, it is meanwhile evident that it is observed. Therefore that can neither be regarded as no offence, or an uncertain one, which is perpetrated against a practice which is capable of defence, on the ground even of its repute, and is sufficiently ratified by the support of general acceptance. It is undoubted, so that we ought to inquire into the reason of the thing; but without prejudice to the practice, not for the purpose of overthrowing it, but rather of building it up, that you may all the more carefully observe it, when you are also satisfied as to its reason. But what sort of procedure is it, for one to be bringing into debate a practice, when he has fallen from it, and to be seeking the explanation of his having ever had it, when he has left it off? Since, although he may wish to seem on this account desirous to investigate it, that he may show that he has not done wrong in giving it up, it is evident that he nevertheless transgressed previously in its presumptuous observance. If he has done no wrong to-day in accepting the crown he offended before in refusing it. This treatise, therefore, will not be for those who not in a proper condition for inquiry, but for those who, with the real desire of getting instruction, bring forward, not a question for debate, but a request for advice. For it is from this desire that a true inquiry always proceeds; and I praise the faith which has believed in the duty of complying with the rule, before it has learned the reason of it. An easy thing it is at once to demand where it is written that we should not be crowned. But is it written that we should be crowned? Indeed, in urgently demanding the warrant of Scripture in a different side from their own, men prejudge that the support of Scripture ought no less to appear on their part. For if it shall be said that it is lawful to be crowned on this ground, that Scripture does not forbid it, it will as validly be retorted that just on this ground is the crown unlawful, because the Scripture does not enjoin it. What shall discipline do? Shall it accept both things, as if neither were forbidden? Or shall it refuse both, as if neither were enjoined? But "the thing which is not forbidden is freely permitted." I should rather say [386] that what has not been freely allowed is forbidden. __________________________________________________________________ [385] [Kaye (p. 231) notes this as a rare instance of classing Catechumens among "the Faithful."] [386] [This is said not absolutely but in contrast with extreme license; but it shows the Supremacy of Scripture. Compare De Monogam, cap. 4.] __________________________________________________________________ Chapter III. And how long shall we draw the saw to and fro through this line, when we have an ancient practice, which by anticipation has made for us the state, i.e., of the question? If no passage of Scripture has prescribed it, assuredly custom, which without doubt flowed from tradition, has confirmed it. For how can anything come into use, if it has not first been handed down? Even in pleading tradition, written authority, you say, must be demanded. Let us inquire, therefore, whether tradition, unless it be written, should not be admitted. Certainly we shall say that it ought not to be admitted, if no cases of other practices which, without any written instrument, we maintain on the ground of tradition alone, and the countenance thereafter of custom, affords us any precedent. To deal with this matter briefly, I shall begin with baptism. [387] When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. Then when we are taken up (as new-born children), [388] we taste first of all a mixture of milk and honey, and from that day we refrain from the daily bath for a whole week. We take also, in congregations before daybreak, and from the hand of none but the presidents, the sacrament of the Eucharist, which the Lord both commanded to be eaten at meal-times, and enjoined to be taken by all alike. [389] As often as the anniversary comes round, we make offerings for the dead as birthday honours. We count fasting or kneeling in worship on the Lord's day to be unlawful. We rejoice in the same privilege also from Easter to Whitsunday. We feel pained should any wine or bread, even though our own, be cast upon the ground. At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign. [390] __________________________________________________________________ [387] [Elucidation I., and see Bunsen's Church and House Book, pp. 19-24.] [388] [There is here an allusion to the Roman form of recognizing a lawful child. The father, taking up the new-born infant, gave him adoption into the family, and recognised him as a legitimate son and heir.] [389] [Men and women, rich and poor.] [390] i.e., of the Cross. __________________________________________________________________ Chapter IV. If, for these and other such rules, you insist upon having positive Scripture injunction, you will find none. Tradition will be held forth to you as the originator of them, custom as their strengthener, and faith as their observer. That reason will support tradition, and custom, and faith, you will either yourself perceive, or learn from some one who has. Meanwhile you will believe that there is some reason to which submission is due. I add still one case more, as it will be proper to show you how it was among the ancients also. Among the Jews, so usual is it for their women to have the head veiled, that they may thereby be recognised. I ask in this instance for the law. I put the apostle aside. If Rebecca at once drew down her veil, when in the distance she saw her betrothed, this modesty of a mere private individual could not have made a law, or it will have made it only for those who have the reason which she had. Let virgins alone be veiled, and this when they are coming to be married, and not till they have recognised their destined husband. If Susanna also, who was subjected to unveiling on her trial, [391] furnishes an argument for the veiling of women, I can say here also, the veil was a voluntary thing. She had come accused, ashamed of the disgrace she had brought on herself, properly concealing her beauty, even because now she feared to please. But I should not suppose that, when it was her aim to please, she took walks with a veil on in her husband's avenue. Grant, now, that she was always veiled. In this particular case, too, or, in fact, in that of any other, I demand the dress-law. If I nowhere find a law, it follows that tradition has given the fashion in question to custom, to find subsequently (its authorization in) the apostle's sanction, from the true interpretation of reason. This instances, therefore, will make it sufficiently plain that you can vindicate the keeping of even unwritten tradition established by custom; the proper witness for tradition when demonstrated by long-continued observance. [392] But even in civil matters custom is accepted as law, when positive legal enactment is wanting; and it is the same thing whether it depends on writing or on reason, since reason is, in fact, the basis of law. But, (you say), if reason is the ground of law, all will now henceforth have to be counted law, whoever brings it forward, which shall have reason as its ground. [393] Or do you think that every believer is entitled to originate and establish a law, if only it be such as is agreeable to God, as is helpful to discipline, as promotes salvation, when the Lord says, "But why do you not even of your own selves judge what is right?" [394] And not merely in regard to a judicial sentence, but in regard to every decision in matters we are called on to consider, the apostle also says, "If of anything you are ignorant, God shall reveal it unto you;" [395] he himself, too, being accustomed to afford counsel though he had not the command of the Lord, and to dictate of himself [396] as possessing the Spirit of God who guides into all truth. Therefore his advice has, by the warrant of divine reason, become equivalent to nothing less than a divine command. Earnestly now inquire of this teacher, [397] keeping intact your regard for tradition, from whomsoever it originally sprang; nor have regard to the author, but to the authority, and especially that of custom itself, which on this very account we should revere, that we may not want an interpreter; so that if reason too is God's gift, you may then learn, not whether custom has to be followed by you, but why. __________________________________________________________________ [391] Vulgate, Dan. xiii. 32. [See Apocrypha, Hist. of Susanna, v. 32.] [392] [Observe it must (1.) be based on Apostolic grounds; (2.) must not be a novelty, but derived from a time "to which the memory of men runneth not contrary."] [393] [I slightly amend the translation to bring out the force of an objection to which our author gives a Montanistic reply.] [394] Luke xii. 27. [395] Phil. iii. 15. [396] [See luminous remarks in Kaye, pp. 371-373.] [397] [This teacher, i.e., right reason, under the guidance of the Holy Ghost. He is here foisting in a plea for the "New Prophecy," apparently, and this is one of the most decided instances in the treatise.] __________________________________________________________________ Chapter V. The argument for Christian practices becomes all the stronger, when also nature, which is the first rule of all, supports them. Well, she is the first who lays it down that a crown does not become the head. But I think ours is the God of nature, who fashioned man; and, that he might desire, (appreciate, become partaker of) the pleasures afforded by His creatures, endowed him with certain senses, (acting) through members, which, so to speak, are their peculiar instruments. The sense of hearing he has planted in the ears; that of sight, lighted up in the eyes; that of taste, shut up in the mouth; that of smell, wafted into the nose; that of touch, fixed in the tips of the fingers. By means of these organs of the outer man doing duty to the inner man, the enjoyments of the divine gifts are conveyed by the senses to the soul. [398] What, then, in flowers affords you enjoyment? For it is the flowers of the field which are the peculiar, at least the chief, material of crowns. Either smell, you say, or colour, or both together. What will be the senses of colour and smell? Those of seeing and smelling, I suppose. What members have had these senses allotted to them? The eyes and the nose, if I am not mistaken. With sight and smell, then, make use of flowers, for these are the senses by which they are meant to be enjoyed; use them by means of the eyes and nose, which are the members to which these senses belong. You have got the thing from God, the mode of it from the world; but an extraordinary mode does not prevent the use of the thing in the common way. Let flowers, then, both when fastened into each other and tied together in thread and rush, be what they are when free, when loose--things to be looked at and smelt. You count it a crown, let us say, when you have a bunch of them bound together in a series, that you may carry many at one time that you may enjoy them all at once. Well, lay them in your bosom if they are so singularly pure, and strew them on your couch if they are so exquisitely soft, and consign them to your cup if they are so perfectly harmless. Have the pleasure of them in as many ways as they appeal to your senses. But what taste for a flower, what sense for anything belonging to a crown but its band, have you in the head, which is able neither to distinguish colour, nor to inhale sweet perfumes, nor to appreciate softness? It is as much against nature to long after a flower with the head, as it is to crave food with the ear, or sound with the nostril. But everything which is against nature deserves to be branded as monstrous among all men; but with us it is to be condemned also as sacrilege against God, the Lord and Creator of nature. __________________________________________________________________ [398] Kaye [p. 187,] has some valuable remarks on this testimony to the senses in Christian Philosophy, and compares Cicero, I. Tusc. cap. xx. or xlvi.] __________________________________________________________________ Chapter VI. Demanding then a law of God, you have that common one prevailing all over the world, engraven on the natural tables to which the apostle too is wont to appeal, as when in respect of the woman's veil he says, "Does not even Nature teach you?" [399] --as when to the Romans, affirming that the heathen do by nature those things which the law requires, [400] he suggests both natural law and a law-revealing nature. Yes, and also in the first chapter of the epistle he authenticates nature, when he asserts that males and females changed among themselves the natural use of the creature into that which is unnatural, [401] by way of penal retribution for their error. We first of all indeed know God Himself by the teaching of Nature, calling Him God of gods, taking for granted that He is good, and invoking Him as Judge. Is it a question with you whether for the enjoyment of His creatures, Nature should be our guide, that we may not be carried away in the direction in which the rival of God has corrupted, along with man himself, the entire creation which had been made over to our race for certain uses, whence the apostle says that it too unwillingly became subject to vanity, completely bereft of its original character, first by vain, then by base, unrighteous, and ungodly uses? It is thus, accordingly, in the pleasures of the shows, that the creature is dishonoured by those who by nature indeed perceive that all the materials of which shows are got up belong to God, but lack the knowledge to perceive as well that they have all been changed by the devil. But with this topic we have, for the sake of our own play-lovers, sufficiently dealt, and that, too, in a work in Greek. [402] __________________________________________________________________ [399] 1 Cor. xi. 14. [400] Rom. ii. 14. [401] Rom. i. 26. [402] [Plays were regarded as pomps renounced in Baptism.] __________________________________________________________________ Chapter VII. Let these dealers in crowns then recognize in the meantime the authority of Nature, on the ground of a common sense as human beings, and the certifications of their peculiar religion, as, according to the last chapter, worshippers of the God of nature; and, as it were, thus over and above what is required, let them consider those other reasons too which forbid us wearing crowns, especially on the head, and indeed crowns of every sort. For we are obliged to turn from the rule of Nature, which we share with mankind in general, that we may maintain the whole peculiarity of our Christian discipline, in relation also to other kinds of crowns which seem to have been provided for different uses, as being composed of different substances, lest, because they do not consist of flowers, the use of which nature has indicated (as it does in the case of this military laurel one itself), they may be thought not to come under the prohibition of our sect, since they have escaped any objections of nature. I see, then, that we must go into the matter both with more research, and more fully, from its beginnings on through its successive stages of growth to its more erratic developments. For this we need to turn to heathen literature, for things belonging to the heathen must be proved from their own documents. The little of this I have acquired, will, I believe, be enough. If there really was a Pandora, whom Hesiod mentions as the first of women, hers was the first head the graces crowned, for she received gifts from all the gods whence she got her name Pandora. But Moses, a prophet, not a poet-shepherd, shows us the first woman Eve having her loins more naturally girt about with leaves than her temples with flowers. Pandora, then, is a myth. And so we have to blush for the origin of the crown, even on the ground of the falsehood connected with it; and, as will soon appear, on the ground no less of its realities. For it is an undoubted fact that certain persons either originated the thing, or shed lustre on it. Pherecydes relates that Saturn was the first who wore a crown; Diodorus, that Jupiter, after conquering the Titans, was honoured with this gift by the rest of the gods. To Priapus also the same author assigns fillets; and to Ariadne a garland of gold and of Indian gems, the gift of Vulcan, afterwards of Bacchus, and subsequently turned into a constellation. Callimachus has put a vine crown upon Juno. So too at Argos, her statue, vine-wreathed, with a lion's skin placed beneath her feet, exhibits the stepmother exulting over the spoils of her two step-sons. Hercules displays upon his head sometimes poplar, sometimes wild-olive, sometimes parsley. You have the tragedy of Cerberus; you have Pindar; and besides Callimachus, who mentions that Apollo, too when he had killed the Delphic serpent, as a suppliant, put on a laurel garland; for among the ancients suppliants were wont to be crowned. Harpocration argues that Bacchus the same as Osiris among the Egyptians, was designedly crowned with ivy, because it is the nature of ivy to protect the brain against drowsiness. But that in another way also Bacchus was the originator of the laurel crown (the crown) in which he celebrated his triumph over the Indians, even the rabble acknowledge, when they call the days dedicated to him the "great crown." If you open, again, the writings of the Egyptian Leo, you learn that Isis was the first who discovered and wore ears of corn upon her head--a thing more suited to the belly. Those who want additional information will find an ample exposition of the subject in Claudius Saturninus, a writer of distinguished talent who treats this question also, for he has a book on crowns, so explaining their beginnings as well as causes, and kinds, and rites, that you find all that is charming in the flower, all that is beautiful in the leafy branch, and every sod or vine-shoot has been dedicated to some head or other; making it abundantly clear how foreign to us we should judge the custom of the crowned head, introduced as it was by, and thereafter constantly managed for the honour of, those whom the world has believed to be gods. If the devil, a liar from the beginning, is even in this matter working for his false system of godhead (idolatry), he had himself also without doubt provided for his god-lie being carried out. What sort of thing, then, must that be counted among the people of the true God, which was brought in by the nations in honour of the devil's candidates, and was set apart from the beginning to no other than these; and which even then received its consecration to idolatry by idols and in idols yet alive? Not as if an idol were anything, but since the things which others offer up to idols belong to demons. But if the things which others offer to them belong to demons how much more what idols offered to themselves, when they were in life! The demons themselves, doubtless, had made provision for themselves by means of those whom they had possessed, while in a state of desire and craving, before provision had been actually made. __________________________________________________________________ Chapter VIII. Hold fast in the meantime this persuasion, while I examine a question which comes in our way. For I already hear it is said, that many other things as well as crowns have been invented by those whom the world believes to be gods, and that they are notwithstanding to be met with both in our present usages and in those of early saints, and in the service of God, and in Christ Himself, who did His work as man by no other than these ordinary instrumentalities of human life. Well, let it be so; nor shall I inquire any further back into the origin of this things. Let Mercury have been the first who taught the knowledge of letters; I will own that they are requisite both for the business and commerce of life, and for performing our devotion to God. Nay, if he also first strung the chord to give forth melody, I will not deny, when listening to David, that this invention has been in use with the saints, and has ministered to God. Let Æsculapius have been the first who sought and discovered cures: Esaias [403] mentions that he ordered Hezekiah medicine when he was sick. Paul, too, knows that a little wine does the stomach good. [404] Let Minerva have been the first who built a ship: I shall see Jonah and the apostles sailing. Nay, there is more than this: for even Christ, we shall find, has ordinary raiment; Paul, too, has his cloak. [405] If at once, of every article of furniture and each household vessel, you name some god of the world as the originator, well, I must recognise Christ, both as He reclines on a couch, and when He presents a basin for the feet of His disciples, and when He pours water into it from a ewer, and when He is girt about with a linen towel [406] --a garment specially sacred to Osiris. It is thus in general I reply upon the point, admitting indeed that we use along with others these articles, but challenging that this be judged in the light of the distinction between things agreeable and things opposed to reason, because the promiscuous employment of them is deceptive, concealing the corruption of the creature, by which it has been made subject to vanity. For we affirm that those things only are proper to be used, whether by ourselves or by those who lived before us, and alone befit the service of God and Christ Himself, which to meet the necessities of human life supply what is simply; useful and affords real assistance and honourable comfort, so that they may be well believed to have come from God's own inspiration, who first of all no doubt provided for and taught and ministered to the enjoyment, I should suppose, of His own man. As for the things which are out of this class, they are not fit to be used among us, especially those which on that account indeed are not to be found either with the world, or in the ways of Christ. __________________________________________________________________ [403] Isa. xxxviii. 21. [404] 1 Tim. v. 23. [405] 2 Tim. iv. 13. [This is a useful comment as showing what this phailone was. Our author translates it by pænula. Of which more when we reach the De Pallio.] [406] John xiii. 1-5. __________________________________________________________________ Chapter IX. In short, what patriarch, what prophet, what Levite, or priest, or ruler, or at a later period what apostle, or preacher of the gospel, or bishop, do you ever find the wearer of a crown? [407] I think not even the temple of God itself was crowned; as neither was the ark of the testament, nor the tabernacle of witness, nor the altar, nor the candlestick crowned though certainly, both on that first solemnity of the dedication, and in that second rejoicing for the restoration, crowning would have been most suitable if it were worthy of God. But if these things were figures of us (for we are temples of God, and altars, and lights, and sacred vessels), this too they in figure set forth, that the people of God ought not to be crowned. The reality must always correspond with the image. If, perhaps, you object that Christ Himself was crowned, to that you will get the brief reply: Be you too crowned, as He was; you have full permission. Yet even that crown of insolent ungodliness was not of any decree of the Jewish people. It was a device of the Roman soldiers, taken from the practice of the world,--a practice which the people of God never allowed either on the occasion of public rejoicing or to gratify innate luxury: so they returned from the Babylonish captivity with timbrels, and flutes, and psalteries, more suitably than with crowns; and after eating and drinking, uncrowned, they rose up to play. Neither would the account of the rejoicing nor the exposure of the luxury have been silent touching the honour or dishonour of the crown. Thus too Isaiah, as he says, "With timbrels, and psalteries, and flutes they drink wine," [408] would have added "with crowns," if this practice had ever had place in the things of God. __________________________________________________________________ [407] [But see Eusebius, Hist. B. v., cap. 24, whose story is examined by Lardner, Cred., vol. iv., p. 448.] [408] Isa. v. 12. __________________________________________________________________ Chapter X. So, when you allege that the ornaments of the heathen deities are found no less with God, with the object of claiming among these for general use the head-crown, you already lay it down for yourself, that we must not have among us, as a thing whose use we are to share with others, what is not to be found in the service of God. Well, what is so unworthy of God indeed as that which is worthy of an idol? But what is so worthy of an idol as that which is also worthy of a dead man? For it is the privilege of the dead also to be thus crowned, as they too straightway become idols, both by their dress and the service of deification, which (deification) is with us a second idolatry. Wanting, then, the sense, it will be theirs to use the thing for which the sense is wanting, just as if in full possession of the sense they wished to abuse it. When there ceases to be any reality in the use, there is no distinction between using and abusing. Who can abuse a thing, when the precipient nature with which he wishes to carry out his purpose is not his to use it? The apostle, moreover, forbids us to abuse, while he would more naturally have taught us not to use, unless on the ground that, where there is no sense for things, there is no wrong use of them. But the whole affair is meaningless, and is, in fact, a dead work so far as concerns the idols; though, without doubt, a living one as respects the demons [409] to whom the religious rite belongs. "The idols of the heathen," says David, "are silver and gold." "They have eyes, and see not; a nose, and smell not; hands, and they will not handle." [410] By means of these organs, indeed, we are to enjoy flowers; but if he declares that those who make idols will be like them, they already are so who use anything after the style of idol adornings. "To the pure all things are pure: so, likewise, all things to the impure are impure;" [411] but nothing is more impure than idols. The substances are themselves as creatures of God without impurity, and in this their native state are free to the use of all; but the ministries to which in their use they are devoted, makes all the difference; for I, too, kill a cock for myself, just as Socrates did for Æsculapius; and if the smell of some place or other offends me, I burn the Arabian product myself, but not with the same ceremony, nor in the same dress, nor with the same pomp, with which it is done to idols. [412] If the creature is defiled by a mere word, as the apostle teaches, "But if any one say, This is offered in sacrifice to idols, you must not touch it," [413] much more when it is polluted by the dress, and rites, and pomp of what is offered to the gods. Thus the crown also is made out to be an offering to idols; [414] for with this ceremony, and dress, and pomp, it is presented in sacrifice to idols, its originators, to whom its use is specially given over, and chiefly on this account, that what has no place among the things of God may not be admitted into use with us as with others. Wherefore the apostle exclaims, "Flee idolatry:" [415] certainly idolatry whole and entire he means. Reflect on what a thicket it is, and how many thorns lie hid in it. Nothing must be given to an idol, and so nothing must be taken from one. If it is inconsistent with faith to recline in an idol temple, what is it to appear in an idol dress? What communion have Christ and Belial? Therefore flee from it; for he enjoins us to keep at a distance from idolatry--to have no close dealings with it of any kind. Even an earthly serpent sucks in men at some distance with its breath. Going still further, John says, "My little children, keep yourselves from idols," [416] --not now from idolatry, as if from the service of it, but from idols--that is, from any resemblance to them: for it is an unworthy thing that you, the image of the living God, should become the likeness of an idol and a dead man. Thus far we assert, that this attire belongs to idols, both from the history of its origin, and from its use by false religion; on this ground, besides, that while it is not mentioned as connected with the worship of God, it is more and more given over to those in whose antiquities, as well as festivals and services, it is found. In a word, the very doors, the very victims and altars, the very servants and priests, are crowned. You have, in Claudius, the crowns of all the various colleges of priests. We have added also that distinction between things altogether different from each other--things, namely, agreeable, and things contrary to reason--in answer to those who, because there happens to be the use of some things in common, maintain the right of participation in all things. With reference to this part of the subject, therefore, it now remains that the special grounds for wearing crowns should be examined, that while we show these to be foreign, nay, even opposed to our Christian discipline, we may demonstrate that none of them have any plea of reason to support it, on the basis of which this article of dress might be vindicated as one in whose use we can participate, as even some others may whose instances are cast up to us. __________________________________________________________________ [409] [Compare De Idololatria, cap. xv., p. 70, supra.] [410] Ps. cxv. 4-8. [411] Tit. i. 15. [412] [He seems to know no use for incense except for burials and for fumigation.] [413] 1 Cor. x. 28. [414] [Kaye (p. 362) defends our author against Barbeyrac's animadversions, by the maxim, "put yourself in his place" i.e. among the abominations of Paganism.] [415] 1 Cor. x. 14. [416] 1 John v. 21. __________________________________________________________________ Chapter XI. To begin with the real ground of the military crown, I think we must first inquire whether warfare is proper at all for Christians. What sense is there in discussing the merely accidental, when that on which it rests is to be condemned? Do we believe it lawful for a human oath [417] to be superadded to one divine, for a man to come under promise to another master after Christ, and to abjure father, mother, and all nearest kinsfolk, whom even the law has commanded us to honour and love next to God Himself, to whom the gospel, too, holding them only of less account than Christ, has in like manner rendered honour? Shall it be held lawful to make an occupation of the sword, when the Lord proclaims that he who uses the sword shall perish by the sword? And shall the son of peace take part in the battle when it does not become him even to sue at law? And shall he apply the chain, and the prison, and the torture, and the punishment, who is not the avenger even of his own wrongs? Shall he, forsooth, either keep watch-service for others more than for Christ, or shall he do it on the Lord's day, when he does not even do it for Christ Himself? And shall he keep guard before the temples which he has renounced? And shall he take a meal where the apostle has forbidden him? [418] And shall he diligently protect by night those whom in the day-time he has put to flight by his exorcisms, leaning and resting on the spear the while with which Christ's side was pierced? Shall he carry a flag, [419] too, hostile to Christ? And shall he ask a watchword from the emperor who has already received one from God? Shall he be disturbed in death by the trumpet of the trumpeter, who expects to be aroused by the angel's trump? And shall the Christian be burned according to camp rule, when he was not permitted to burn incense to an idol, when to him Christ remitted the punishment of fire? Then how many other offences there are involved in the performances of camp offices, which we must hold to involve a transgression of God's law, you may see by a slight survey. The very carrying of the name over from the camp of light to the camp of darkness is a violation of it. Of course, if faith comes later, and finds any preoccupied with military service, their case is different, as in the instance of those whom John used to receive for baptism, and of those most faithful centurions, I mean the centurion whom Christ approves, and the centurion whom Peter instructs; yet, at the same time, when a man has become a believer, and faith has been sealed, there must be either an immediate abandonment of it, which has been the course with many; or all sorts of quibbling will have to be resorted to in order to avoid offending God, and that is not allowed even outside of military service; [420] or, last of all, for God the fate must be endured which a citizen-faith has been no less ready to accept. Neither does military service hold out escape from punishment of sins, or exemption from martyrdom. Nowhere does the Christian change his character. There is one gospel, and the same Jesus, who will one day deny every one who denies, and acknowledge every one who acknowledges God,--who will save, too, the life which has been lost for His sake; but, on the other hand, destroy that which for gain has been saved to His dishonour. With Him the faithful citizen is a soldier, just as the faithful soldier is a citizen. [421] A state of faith admits no plea of necessity; they are under no necessity to sin, whose one necessity is, that they do not sin. For if one is pressed to the offering of sacrifice and the sheer denial of Christ by the necessity of torture or of punishment, yet discipline does not connive even at that necessity; because there is a higher necessity to dread denying and to undergo martyrdom, than to escape from suffering, and to render the homage required. In fact, an excuse of this sort overturns the entire essence of our sacrament, removing even the obstacle to voluntary sins; for it will be possible also to maintain that inclination is a necessity, as involving in it, forsooth, a sort of compulsion. I have, in fact, disposed of this very allegation of necessity with reference to the pleas by which crowns connected with official position are vindicated, in support of which it is in common use, since for this very reason offices must be either refused, that we may not fall into acts of sin, or martyrdoms endured that we may get quit of offices. Touching this primary aspect of the question, as to the unlawfulness even of a military life itself, I shall not add more, that the secondary question may be restored to its place. Indeed, if, putting my strength to the question, I banish from us the military life, I should now to no purpose issue a challenge on the matter of the military crown. Suppose, then, that the military service is lawful, as far as the plea for the crown is concerned. [422] __________________________________________________________________ [417] [He plays on this word Sacramentum. Is the military sacrament to be added to the Lord's?] [418] 1 Cor. viii. 10. [419] [Vexillum. Such words as these prepared for the Labarum.] [420] "Outside of the military service." By substituting ex militia for the corresponding words extra militiam, as has been proposed by Rigaltius, the sentence acquires a meaning such that desertion from the army is suggested as one of the methods by which a soldier who has become a Christian may continue faithful to Jesus. But the words extra militiam are a genuine part of the text. There is no good ground, therefore, for the statement of Gibbon: "Tertullian (de Corona Militis, c. xi.) suggests to them the expedient of deserting; a counsel which, if it had been generally known, was not very proper to conciliate the favour of the emperors toward the Christian sect."--Tr. [421] "The faithful," etc.; i.e., the kind of occupation which any one has cannot be pleaded by him as a reason for not doing all that Christ has enjoined upon His people.--Tr. [422] [He was not yet quite a Montanist.] __________________________________________________________________ Chapter XII. But I first say a word also about the crown itself. This laurel one is sacred to Apollo or Bacchus--to the former as the god of archery, to the latter as the god of triumphs. In like manner Claudius teaches; when he tells us that soldiers are wont too to be wreathed in myrtle. For the myrtle belongs to Venus, the mother of the Æneadæ, the mistress also of the god of war, who, through Ilia and the Romuli is Roman. But I do not believe that Venus is Roman as well as Mars, because of the vexation the concubine gave her. [423] When military service again is crowned with olive, the idolatry has respect to Minerva, who is equally the goddess of arms--but got a crown of the tree referred to, because of the peace she made with Neptune. In these respects, the superstition of the military garland will be everywhere defiled and all-defiling. And it is further defiled, I should think, also in the grounds of it. Lo the yearly public pronouncing of vows, what does that bear on its face to be? It takes place first in the part of the camp where the general's tent is, and then in the temples. In addition to the places, observe the words also: "We vow that you, O Jupiter, will then have an ox with gold-decorated horns." What does the utterance mean? Without a doubt the denial (of Christ). Albeit the Christian says nothing in these places with the mouth, he makes his response by having the crown on his head. The laurel is likewise commanded (to be used) at the distribution of the largess. So you see idolatry is not without its gain, selling, as it does, Christ for pieces of gold, as Judas did for pieces of silver. Will it be "Ye cannot serve God and mammon" [424] to devote your energies to mammon, and to depart from God? Will it be "Render unto Cæsar the things which are Cæsar's, and unto God the things which are God's," [425] not only not to render the human being to God, but even to take the denarius from Cæsar? Is the laurel of the triumph made of leaves, or of corpses? Is it adorned with ribbons, or with tombs? Is it bedewed with ointments, or with the tears of wives and mothers? It may be of some Christians too; [426] for Christ is also among the barbarians. [427] Has not he who has carried (a crown for) this cause on his head, fought even against himself? Another son of service belongs to the royal guards. And indeed crowns are called (Castrenses), as belonging to the camp; Munificæ likewise, from the Cæsarean functions they perform. But even then you are still the soldier and the servant of another; and if of two masters, of God and Cæsar: but assuredly then not of Cæsar, when you owe yourself to God, as having higher claims, I should think, even in matters in which both have an interest. __________________________________________________________________ [423] i.e., Ilia. [424] Matt. vi. 24. [425] Matt. xxii. 21. [426] [Such considerations may account for our author's abandonment of what he says in the Apology; which compare in capp. xlii. and xxxix.] [427] [Et apud barbaros enim Christus. See Kaye's argument, p. 87.] __________________________________________________________________ Chapter XIII. For state reasons, the various orders of the citizens also are crowned with laurel crowns; but the magistrates besides with golden ones, as at Athens, and at Rome. Even to those are preferred the Etruscan. This appellation is given to the crowns which, distinguished by their gems and oak leaves of gold, they put on, with mantles having an embroidery of palm branches, to conduct the chariots containing the images of the gods to the circus. There are also provincial crowns of gold, needing now the larger heads of images instead of those of men. But your orders, and your magistracies, and your very place of meeting, the church, are Christ's. You belong to Him, for you have been enrolled in the books of life. [428] There the blood of the Lord serves for your purple robe, and your broad stripe is His own cross; there the axe is already laid to the trunk of the tree; [429] there is the branch out of the root of Jesse. [430] Never mind the state horses with their crown. Your Lord, when, according to the Scripture, He would enter Jerusalem in triumph, had not even an ass of His own. These (put their trust) in chariots, and these in horses; but we will seek our help in the name of the Lord our God. [431] From so much as a dwelling in that Babylon of John's Revelation [432] we are called away; much more then from its pomp. The rabble, too, are crowned, at one time because of some great rejoicing for the success of the emperors; at another, on account of some custom belonging to municipal festivals. For luxury strives to make her own every occasion of public gladness. But as for you, you are a foreigner in this world, a citizen of Jerusalem, the city above. Our citizenship, the apostle says, is in heaven. [433] You have your own registers, your own calendar; you have nothing to do with the joys of the world; nay, you are called to the very opposite, for "the world shall rejoice, but ye shall mourn." [434] And I think the Lord affirms, that those who mourn are happy, not those who are crowned. Marriage, too, decks the bridegroom with its crown; and therefore we will not have heathen brides, lest they seduce us even to the idolatry with which among them marriage is initiated. You have the law from the patriarchs indeed; you have the apostle enjoining people to marry in the Lord. [435] You have a crowning also on the making of a freeman; but you have been already ransomed by Christ, and that at a great price. How shall the world manumit the servant of another? Though it seems to be liberty, yet it will come to be found bondage. In the world everything is nominal, and nothing real. For even then, as ransomed by Christ, you were under no bondage to man; and now, though man has given you liberty, you are the servant of Christ. If you think freedom of the world to be real, so that you even seal it with a crown, you have returned to the slavery of man, imagining it to be freedom; you have lost the freedom of Christ, fancying it is slavery. Will there be any dispute as to the cause of crown-wearing, which contests in the games in their turn supply, and which, both as sacred to the gods and in honour of the dead, their own reason at once condemns? It only remains, that the Olympian Jupiter, and the Nemean Hercules, and the wretched little Archemorus, and the hapless Antinous, should be crowned in a Christian, that he himself may become a spectacle disgusting to behold. We have recounted, as I think, all the various causes of the wearing of the crown, and there is not one which has any place with us: all are foreign to us, unholy, unlawful, having been abjured already once for all in the solemn declaration of the sacrament. For they were of the pomp of the devil and his angels, offices of the world, [436] honours, festivals, popularity huntings, false vows, exhibitions of human servility, empty praises, base glories, and in them all idolatry, even in respect of the origin of the crowns alone, with which they are all wreathed. Claudius will tell us in his preface, indeed, that in the poems of Homer the heaven also is crowned with constellations, and that no doubt by God, no doubt for man; therefore man himself, too, should be crowned by God. But the world crowns brothels, and baths, and bakehouses, and prisons, and schools, and the very amphitheatres, and the chambers where the clothes are stripped from dead gladiators, and the very biers of the dead. How sacred and holy, how venerable and pure is this article of dress, determine not from the heaven of poetry alone, but from the traffickings of the whole world. But indeed a Christian will not even dishonour his own gate with laurel crowns, if so be he knows how many gods the devil has attached to doors; Janus so-called from gate, Limentinus from threshold, Forcus and Carna from leaves and hinges; among the Greeks, too, the Thyræan Apollo, and the evil spirits, the Antelii. __________________________________________________________________ [428] Phil. iv. 3. [429] Matt. iii. 10. [430] Isa. xi. 1. [431] Ps. xx. 7. [432] Rev. xviii. 4. [He understands this of Rome.] [433] Phil. iii. 20. [434] John xvi. 20. [435] 1 Cor. vii. 39. [436] [A suggestive interpretation of the baptismal vow, of which see Bunsen, Hippol., Vol. III., p. 20.] __________________________________________________________________ Chapter XIV. Much less may the Christian put the service of idolatry on his own head--nay, I might have said, upon Christ, since Christ is the Head of the Christian man--(for his head) is as free as even Christ is, under no obligation to wear a covering, not to say a band. But even the head which is bound to have the veil, I mean woman's, as already taken possession of by this very thing, is not open also to a band. She has the burden of her own humility to bear. If she ought not to appear with her head uncovered on account of the angels, [437] much more with a crown on it will she offend those (elders) who perhaps are then wearing crowns above. [438] For what is a crown on the head of a woman, but beauty made seductive, but mark of utter wantonness,--a notable casting away of modesty, a setting temptation on fire? Therefore a woman, taking counsel from the apostles' foresight, [439] will not too elaborately adorn herself, that she may not either be crowned with any exquisite arrangement of her hair. What sort of garland, however, I pray you, did He who is the Head of the man and the glory of the woman, Christ Jesus, the Husband of the church, submit to in behalf of both sexes? Of thorns, I think, and thistles,--a figure of the sins which the soil of the flesh brought forth for us, but which the power of the cross removed, blunting, in its endurance by the head of our Lord, death's every sting. Yes, and besides the figure, there is contumely with ready lip, and dishonour, and infamy, and the ferocity involved in the cruel things which then disfigured and lacerated the temples of the Lord, that you may now be crowned with laurel, and myrtle, and olive, and any famous branch, and which is of more use, with hundred-leaved roses too, culled from the garden of Midas, and with both kinds of lily, and with violets of all sorts, perhaps also with gems and gold, so as even to rival that crown of Christ which He afterwards obtained. For it was after the gall He tasted the honeycomb [440] and He was not greeted as King of Glory in heavenly places till He had been condemned to the cross as King of the Jews, having first been made by the Father for a time a little less than the angels, and so crowned with glory and honour. If for these things, you owe your own head to Him, repay it if you can, such as He presented His for yours; or be not crowned with flowers at all, if you cannot be with thorns, because you may not be with flowers. __________________________________________________________________ [437] 1 Cor. xi. 10. [Does he here play on the use of the word angels in the Revelation? He seems to make it = elders.] [438] Rev. iv. 4. [439] 1 Tim. ii. 9; 1 Pet. iii. 3. [440] [A very striking collocation of Matt. xxvii. 34, and Luke xxiv. 42.] __________________________________________________________________ Chapter XV. Keep for God His own property untainted; He will crown it if He choose. Nay, then, He does even choose. He calls us to it. To him who conquers He says, "I will give a crown of life." [441] Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle [442] feels so justly confident has been laid up for him. The angel [443] also, as he goes forth on a white horse, conquering and to conquer, receives a crown of victory; and another [444] is adorned with an encircling rainbow (as it were in its fair colours)--a celestial meadow. In like manner, the elders sit crowned around, crowned too with a crown of gold, and the Son of Man Himself flashes out above the clouds. If such are the appearances in the vision of the seer, of what sort will be the realities in the actual manifestation? Look at those crowns. Inhale those odours. Why condemn you to a little chaplet, or a twisted headband, the brow which has been destined for a diadem? For Christ Jesus has made us even kings to God and His Father. What have you in common with the flower which is to die? You have a flower in the Branch of Jesse, upon which the grace of the Divine Spirit in all its fulness rested--a flower undefiled, unfading, everlasting, by choosing which the good soldier, too, has got promotion in the heavenly ranks. Blush, ye fellow-soldiers of his, henceforth not to be condemned even by him, but by some soldier of Mithras, who, at his initiation in the gloomy cavern, in the camp, it may well be said, of darkness, when at the sword's point a crown is presented to him, as though in mimicry of martyrdom, and thereupon put upon his head, is admonished to resist and cast it off, and, if you like, transfer it to his shoulder, saying that Mithras is his crown. And thenceforth he is never crowned; and he has that for a mark to show who he is, if anywhere he be subjected to trial in respect of his religion; and he is at once believed to be a soldier of Mithras if he throws the crown away--if he say that in his god he has his crown. Let us take note of the devices of the devil, who is wont to ape some of God's things with no other design than, by the faithfulness of his servants, to put us to shame, and to condemn us. __________________________________________________________________ [441] Rev. ii. 10; Jas. i. 22. [442] 2 Tim. iv. 8. [443] Rev. vi. 2. [444] Rev. x. 1. __________________________________________________________________ Elucidations. ------------------------ I. (Usages, p. 94.) Here a reference to Bunsen's Hippolytus, vol. III., so often referred to in the former volume, will be useful. A slight metaphrase will bring out the sense, perhaps, of this most interesting portrait of early Christian usages. In baptism, we use trine immersion, in honour of the trinal Name, after renouncing the devil and his angels and the pomps and vanities of his kingdom. [445] But this trinal rite is a ceremonial amplification of what is actually commanded. It was heretofore tolerated in some places that communicants should take each one his portion, with his own hand, but now we suffer none to receive this sacrament except at the hand of the minister. By our Lord's own precept and example, it may be received at the hour of ordinary meals, and alike by all the faithful whether men or women, yet we usually do this in our gatherings before daybreak. Offerings are made in honour of our departed friends, on the anniversaries of their deaths, which we esteem their true birthdays, as they are born to a better life. We kneel at other times, but on the Lord's day, and from the Paschal Feast to Pentecost we stand in prayer, nor do we count it lawful to fast on Sundays. We are concerned if even a particle of the wine or bread, made ours, in the Lord's Supper, falls to the ground, by our carelessness. In all the ordinary occasions of life we furrow our foreheads with the sign of the Cross, in which we glory none the less because it is regarded as our shame by the heathen in presence of whom it is a profession of our faith. He owns there is no Scripture for any of these usages, in which there was an amplifying of the precepts of Christ. Let us note there was yet no superstitious usage even of this sign of the Cross. It was an act by which, in suffering "shame for Jesus' name," they fortified themselves against betraying the Master. It took the place, be it remembered, of innumerable heathen practices, and was a protest against them. It meant--"God forbid that I should glory, save in the Cross." I express no personal opinion as to this observance, but give the explanation which the early Christians would have given. Tertullian touched with Montanism, but not yet withdrawn from Catholic Communion, pleads the common cause of believers. II. (Traditions, cap. iv., p. 95.) The traditions here argued for respect things in their nature indifferent. And as our author asserts the long continuance of such usages to be their chief justification, it is evident that he supposed them common from the Sub-apostolic age. There is nothing here to justify amplifications and traditions which, subsequently, came in like a flood to change principles of the Faith once delivered to the Saints. Even in his little plea for Montanistic revelations of some possible novelties, he pre-supposes that reason must be subject to Scripture and Apostolic Law. In a word, his own principle of "Prescription" must be honoured even in things indifferent; if novel they are not Catholic. __________________________________________________________________ [445] See Kaye, pp. 408-415. __________________________________________________________________ tertullian scapula anf03 tertullian-scapula To Scapula /ccel/schaff/anf03.iv.vii.html __________________________________________________________________ To Scapula __________________________________________________________________ V. To Scapula. [446] [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I. We are not in any great perturbation or alarm about the persecutions we suffer from the ignorance of men; for we have attached ourselves to this sect, fully accepting the terms of its covenant, so that, as men whose very lives are not their own, we engage in these conflicts, our desire being to obtain God's promised rewards, and our dread lest the woes with which He threatens an unchristian life should overtake us. Hence we shrink not from the grapple with your utmost rage, coming even forth of our own accord to the contest; and condemnation gives us more pleasure than acquittal. We have sent, therefore, this tract to you in no alarm about ourselves, but in much concern for you and for all our enemies, to say nothing of our friends. For our religion commands us to love even our enemies, and to pray for those who persecute us, aiming at a perfection all its own, and seeking in its disciples something of a higher type than the commonplace goodness of the world. For all love those who love them; it is peculiar to Christians alone to love those that hate them. Therefore mourning over your ignorance, and compassionating human error, and looking on to that future of which every day shows threatening signs, necessity is laid on us to come forth in this way also, that we may set before you the truths you will not listen to openly. __________________________________________________________________ [446] [See Elucidation I. Written late in our author's life, this tract contains no trace of Montanism, and shows that his heart was with the common cause of all Christians. Who can give up such an Ephraim without recalling the words of inspired love for the erring?-- Jer. xxxi. 20; Hos. xi. 8.] __________________________________________________________________ Chapter II. We are worshippers of one God, of whose existence and character Nature teaches all men; at whose lightnings and thunders you tremble, whose benefits minister to your happiness. You think that others, too, are gods, whom we know to be devils. However, it is a fundamental human right, a privilege of nature, that every man should worship according to his own convictions: one man's religion neither harms nor helps another man. It is assuredly no part of religion to compel religion--to which free-will and not force should lead us--the sacrificial victims even being required of a willing mind. You will render no real service to your gods by compelling us to sacrifice. For they can have no desire of offerings from the unwilling, unless they are animated by a spirit of contention, which is a thing altogether undivine. Accordingly the true God bestows His blessings alike on wicked men and on His own elect; upon which account He has appointed an eternal judgment, when both thankful and unthankful will have to stand before His bar. Yet you have never detected us--sacrilegious wretches though you reckon us to be--in any theft, far less in any sacrilege. But the robbers of your temples, all of them swear by your gods, and worship them; they are not Christians, and yet it is they who are found guilty of sacrilegious deeds. We have not time to unfold in how many other ways your gods are mocked and despised by their own votaries. So, too, treason is falsely laid to our charge, though no one has ever been able to find followers of Albinus, or Niger, or Cassius, among Christians; while the very men who had sworn by the genii of the emperors, who had offered and vowed sacrifices for their safety, who had often pronounced condemnation on Christ's disciples, are till this day found traitors to the imperial throne. A Christian is enemy to none, least of all to the Emperor of Rome, whom he knows to be appointed by his God, and so cannot but love and honour; and whose well-being moreover, he must needs desire, with that of the empire over which he reigns so long as the world shall stand--for so long as that shall Rome continue. [447] To the emperor, therefore, we render such reverential homage as is lawful for us and good for him; regarding him as the human being next to God who from God has received all his power, and is less than God alone. And this will be according to his own desires. For thus--as less only than the true God--he is greater than all besides. Thus he is greater than the very gods themselves, even they, too, being subject to him. We therefore sacrifice for the emperor's safety, but to our God and his, and after the manner God has enjoined, in simple prayer. For God, Creator of the universe, has no need of odours or of blood. These things are the food of devils. [448] But we not only reject those wicked spirits: we overcome them; we daily hold them up to contempt; we exorcise them from their victims, as multitudes can testify. So all the more we pray for the imperial well-being, as those who seek it at the hands of Him who is able to bestow it. And one would think it must be abundantly clear to you that the religious system under whose rules we act is one inculcating a divine patience; since, though our numbers are so great--constituting all but the majority in every city--we conduct ourselves so quietly and modestly; I might perhaps say, known rather as individuals than as organized communities, and remarkable only for the reformation of our former vices. For far be it from us to take it ill that we have laid on us the very things we wish, or in any way plot the vengeance at our own hands, which we expect to come from God. __________________________________________________________________ [447] [Kaye points out our author's inconsistencies on this matter. If Caractacus ever made the speech ascribed to him (Bede, or Gibbon, cap. lxxi.) it would confirm the opinion of those who make him a convert to Christ: "Quando cadet Roma, cadet et mundus." Elucidation II.] [448] [On this sort of Demonology see Kaye, pp. 203-207, with his useful references. See De Spectaculis, p. 80, supra.] __________________________________________________________________ Chapter III. However, as we have already remarked, it cannot but distress us that no state shall bear unpunished the guilt of shedding Christian blood; as you see, indeed, in what took place during the presidency of Hilarian, for when there had been some agitation about places of sepulture for our dead, and the cry arose, "No areæ--no burial-grounds for the Christians," it came that their own areæ, [449] their threshing-floors, were a-wanting, for they gathered in no harvests. As to the rains of the bygone year, it is abundantly plain of what they were intended to remind men--of the deluge, no doubt, which in ancient times overtook human unbelief and wickedness; and as to the fires which lately hung all night over the walls of Carthage, they who saw them know what they threatened; and what the preceding thunders pealed, they who were hardened by them can tell. All these things are signs of God's impending wrath, which we must needs publish and proclaim in every possible way; and in the meanwhile we must pray it may be only local. Sure are they to experience it one day in its universal and final form, who interpret otherwise these samples of it. That sun, too, in the metropolis of Utica, [450] with light all but extinguished, was a portent which could not have occurred from an ordinary eclipse, situated as the lord of day was in his height and house. You have the astrologers, consult them about it. We can point you also to the deaths of some provincial rulers, who in their last hours had painful memories of their sin in persecuting the followers of Christ. [451] Vigellius Saturninus, who first here used the sword against us, lost his eyesight. Claudius Lucius Herminianus in Cappadocia, enraged that his wife had become a Christian, had treated the Christians with great cruelty: well, left alone in his palace, suffering under a contagious malady, he boiled out in living worms, and was heard exclaiming, "Let nobody know of it, lest the Christians rejoice, and Christian wives take encouragement." Afterwards he came to see his error in having tempted so many from their stedfastness by the tortures he inflicted, and died almost a Christian himself. In that doom which overtook Byzantium, [452] Cæcilius Capella could not help crying out, "Christians, rejoice!" Yes, and the persecutors who seem to themselves to have acted with impunity shall not escape the day of judgment. For you we sincerely wish it may prove to have been a warning only, that, immediately after you had condemned Mavilus of Adrumetum to the wild beasts, you were overtaken by those troubles, and that even now for the same reason you are called to a blood-reckoning. But do not forget the future. __________________________________________________________________ [449] [An obvious play on the ambiguity of this word.] [450] [Notes of the time when this was written. See Kaye, p. 57.] [451] [Christians remembered Herod (Acts xii. 23) very naturally; but we may reserve remarks on such instances till we come to Lactantius. But see Kaye (p. 102) who speaks unfavourably of them.] [452] [Notes of the time when this was written. See Kaye, p. 57.] __________________________________________________________________ Chapter IV. We who are without fear ourselves are not seeking to frighten you, but we would save all men if possible by warning them not to fight with God. [453] You may perform the duties of your charge, and yet remember the claims of humanity; if on no other ground than that you are liable to punishment yourself, (you ought to do so). For is not your commission simply to condemn those who confess their guilt, and to give over to the torture those who deny? You see, then, how you trespass yourselves against your instructions to wring from the confessing a denial. It is, in fact, an acknowledgment of our innocence that you refuse to condemn us at once when we confess. In doing your utmost to extirpate us, if that is your object, it is innocence you assail. But how many rulers, men more resolute and more cruel than you are, have contrived to get quit of such causes altogether,--as Cincius Severus, who himself suggested the remedy at Thysdris, pointing out how the Christians should answer that they might secure an acquittal; as Vespronius Candidus, who dismissed from his bar a Christian, on the ground that to satisfy his fellow-citizens would break the peace of the community; as Asper, who, in the case of a man who gave up his faith under slight infliction of the torture, did not compel the offering of sacrifice, having owned before, among the advocates and assessors of court, that he was annoyed at having had to meddle with such a case. Pudens, too, at once dismissed a Christian who was brought before him, perceiving from the indictment that it was a case of vexatious accusation; tearing the document in pieces, he refused so much as to hear him without the presence of his accuser, as not being consistent with the imperial commands. All this might be officially brought under your notice, and by the very advocates, who are themselves also under obligations to us, although in court they give their voice as it suits them. The clerk of one of them who was liable to be thrown upon the ground by an evil spirit, was set free from his affliction; as was also the relative of another, and the little boy of a third. How many men of rank (to say nothing of common people) have been delivered from devils, and healed of diseases! Even Severus himself, the father of Antonine, was graciously mindful of the Christians; for he sought out the Christian Proculus, surnamed Torpacion, the steward of Euhodias, and in gratitude for his having once cured him by anointing, he kept him in his palace till the day of his death. [454] Antonine, too, brought up as he was on Christian milk, was intimately acquainted with this man. Both women and men of highest rank, whom Severus knew well to be Christians, were not merely permitted by him to remain uninjured; but he even bore distinguished testimony in their favour, and gave them publicly back to us from the hands of a raging populace. Marcus Aurelius also, in his expedition to Germany, by the prayers his Christian soldiers offered to God, got rain in that well-known thirst. [455] When, indeed, have not droughts been put away by our kneelings and our fastings? At times like these, moreover, the people crying to "the God of gods, the alone Omnipotent," under the name of Jupiter, have borne witness to our God. Then we never deny the deposit placed in our hands; we never pollute the marriage bed; we deal faithfully with our wards; we give aid to the needy; we render to none evil for evil. As for those who falsely pretend to belong to us, and whom we, too, repudiate, let them answer for themselves. In a word, who has complaint to make against us on other grounds? To what else does the Christian devote himself, save the affairs of his own community, which during all the long period of its existence no one has ever proved guilty of the incest or the cruelty charged against it? It is for freedom from crime so singular, for a probity so great, for righteousness, for purity, for faithfulness, for truth, for the living God, that we are consigned to the flames; for this is a punishment you are not wont to inflict either on the sacrilegious, or on undoubted public enemies, or on the treason-tainted, of whom you have so many. Nay, even now our people are enduring persecution from the governors of Legio and Mauritania; but it is only with the sword, as from the first it was ordained that we should suffer. But the greater our conflicts, the greater our rewards. __________________________________________________________________ [453] [Our author uses the Greek (me theomachein) but not textually of Acts v. 39.] [454] [Another note of time. a.d. 211. See Kaye, as before.] [455] [Compare Vol. I., p. 187, this Series.] __________________________________________________________________ Chapter V. Your cruelty is our glory. Only see you to it, that in having such things as these to endure, we do not feel ourselves constrained to rush forth to the combat, if only to prove that we have no dread of them, but on the contrary, even invite their infliction. When Arrius Antoninus was driving things hard in Asia, the whole Christians of the province, in one united band, presented themselves before his judgment-seat; on which, ordering a few to be led forth to execution, he said to the rest, "O miserable men, if you wish to die, you have precipices or halters." If we should take it into our heads to do the same thing here, what will you make of so many thousands, of such a multitude of men and women, persons of every sex and every age and every rank, when they present themselves before you? How many fires, how many swords will be required? What will be the anguish of Carthage itself, which you will have to decimate, [456] as each one recognises there his relatives and companions, as he sees there it may be men of your own order, and noble ladies, and all the leading persons of the city, and either kinsmen or friends of those of your own circle? Spare thyself, if not us poor Christians! Spare Carthage, if not thyself! Spare the province, which the indication of your purpose has subjected to the threats and extortions at once of the soldiers and of private enemies. We have no master but God. He is before you, and cannot be hidden from you, but to Him you can do no injury. But those whom you regard as masters are only men, and one day they themselves must die. Yet still this community will be undying, for be assured that just in the time of its seeming overthrow it is built up into greater power. For all who witness the noble patience of its martyrs, as struck with misgivings, are inflamed with desire to examine into the matter in question; [457] and as soon as they come to know the truth, they straightway enrol themselves its disciples. __________________________________________________________________ [456] [Compare De Fuga, cap. xii. It is incredible that our author could exaggerate in speaking to the chief magistrate of Carthage.] [457] [Mosheim's strange oversight, in neglecting to include such considerations, in accounting for the growth of the church, is justly censured by Kaye, p. 124.] __________________________________________________________________ Elucidations. ------------------------ I. (Scapula, cap. i., p. 105.) Scapula was Proconsul of Carthage, and though its date is conjectural (a.d. 217), this work gives valuable indices of its time and circumstances. It was composed after the death of Severus, to whom there is an allusion in chapter iv., after the destruction of Byzantium (a.d. 196), to which there is a reference in chapter iii.; and Dr. Allix suggests, after the dark day of Utica (a.d. 210) which he supposes to be referred to in the same chapter. Cincius Severus, who is mentioned in chapter iv., was put to death by Severus, a.d. 198. II. (Caractacus, cap. ii., note 2, p. 105.) Mr. Lewin (St. Paul, ii. 397), building on the fascinating theory of Archdeacon Williams, thinks St. Paul's Claudia (Qu. Gladys?) may very well have been the daughter of Caradoc, with whose noble character we are made acquainted by Tacitus. (Annals xii. 36.) And Archdeacon Williams gives us very strong reason to believe he was a Christian. He may very well have lived to behold the Coliseum completed. What more natural then, in view of the cruelty against Christians there exercised, for the expressions with which he is credited? In this case his words contain an eloquent ambiguity, which Christians would appreciate, and which may have been in our author's mind when he says--"quousque sæculum stabit." To those who looked for the Second Advent, daily, this did not mean what the heathen might suppose. Bede's version of the speech (See Du Cange, II., 407., ) is this: "Quandiu stabit Colyseus--stabit et Roma: Quando cadet Colysevs--cadet et Roma: Quando cadet Roma--cadet et mundus." __________________________________________________________________ tertullian nationes anf03 tertullian-nationes Ad Nationes /ccel/schaff/anf03.iv.viii.html __________________________________________________________________ Ad Nationes __________________________________________________________________ Book I __________________________________________________________________ VI. Ad Nationes. [458] Book I. [Translated by Dr. Holmes.] ------------------------ Chapter I. [459] --The Hatred Felt by the Heathen Against the Christians is Unjust, Because Based on Culpable Ignorance. One proof of that ignorance of yours, which condemns [460] whilst it excuses [461] your injustice, is at once apparent in the fact, that all who once shared in your ignorance and hatred (of the Christian religion), as soon as they have come to know it, leave off their hatred when they cease to be ignorant; nay more, they actually themselves become what they had hated, and take to hating what they had once been. Day after day, indeed, you groan over the increasing number of the Christians. Your constant cry is, that the state is beset (by us); that Christians are in your fields, in your camps, in your islands. You grieve over it as a calamity, that each sex, every age--in short, every rank--is passing over from you to us; yet you do not even after this set your minds upon reflecting whether there be not here some latent good. You do not allow yourselves in suspicions which may prove too true, [462] nor do you like ventures which may be too near the mark. [463] This is the only instance in which human curiosity grows torpid. You love to be ignorant of what other men rejoice to have discovered; you would rather not know it, because you now cherish your hatred as if you were aware that, (with the knowledge,) your hatred would certainly come to an end. Still, [464] if there shall be no just ground for hatred, it will surely be found to be the best course to cease from the past injustice. Should, however, a cause have really existed there will be no diminution of the hatred, which will indeed accumulate so much the more in the consciousness of its justice; unless it be, forsooth, [465] that you are ashamed to cast off your faults, [466] or sorry to free yourselves from blame. [467] I know very well with what answer you usually meet the argument from our rapid increase. [468] That indeed must not, you say, be hastily accounted a good thing which converts a great number of persons, and gains them over to its side. I am aware how the mind is apt to take to evil courses. How many there are which forsake virtuous living! How many seek refuge in the opposite! Many, no doubt; [469] nay, very many, as the last days approach. [470] But such a comparison as this fails in fairness of application; for all are agreed in thinking thus of the evil-doer, so that not even the guilty themselves, who take the wrong side, and turn away from the pursuit of good to perverse ways, are bold enough to defend evil as good. [471] Base things excite their fear, impious ones their shame. In short, they are eager for concealment, they shrink from publicity, they tremble when caught; when accused, they deny; even when tortured, they do not readily or invariably confess (their crime); at all events, [472] they grieve when they are condemned. They reproach themselves for their past life; their change from innocence to an evil disposition they even attribute to fate. They cannot say that it is not a wrong thing, therefore they will not admit it to be their own act. As for the Christians, however, in what does their case resemble this? No one is ashamed; no one is sorry, except for his former (sins). [473] If he is pointed at (for his religion), he glories in it; if dragged to trial, he does not resist; if accused, he makes no defence. When questioned, he confesses; when condemned, he rejoices. What sort of evil is this, in which the nature of evil comes to a standstill? [474] __________________________________________________________________ [458] [As a recapitulation I insert this here to close this class of argument for the reasons following.] This treatise resembles The Apology, both in its general purport as a vindication of Christianity against heathen prejudice, and in many of its expressions and statements. So great is the resemblance that this shorter work has been thought by some to have been a first draft of the longer and perfect one. Tertullian, however, here addresses his expostulations to the general public, while in The Apology it is the rulers and magistrates of the empire whom he seeks to influence. [Dr. Allix conjectures the date of this treatise to be about a.d. 217. See Kaye, p. 50.] [459] Compare The Apology, c. i. [460] Revincit. "Condemnat" is Tertullian's word in The Apology, i. [461] Defendit. "Excusat" in Apol. [462] Non licet rectius suspicari. [463] Non lubet propius experiri. [464] At quin. [465] Nisi si. [466] Emendari pudet. [467] Excusari piget. [468] Redundantiæ nostræ. [469] Bona fide. [470] Pro extremitatibus temporum. [471] Or perhaps, "to maintain evil in preference to good." [472] Certe. [473] Pristinorum. In the corresponding passage (Apol. i.) the phrase is, "nisi plane retro non fuisse," i.e., "except that he was not a Christian long ago." [474] Cessat. __________________________________________________________________ Chapter II. [475] --The Heathen Perverted Judgment in the Trial of Christians. They Would Be More Consistent If They Dispensed with All Form of Trial. Tertullian Urges This with Much Indignation. In this case you actually [476] conduct trials contrary to the usual form of judicial process against criminals; for when culprits are brought up for trial, should they deny the charge, you press them for a confession by tortures. When Christians, however, confess without compulsion, you apply the torture to induce them to deny. What great perverseness is this, when you stand out against confession, and change the use of the torture, compelling the man who frankly acknowledges the charge [477] to evade it, and him who is unwilling, to deny it? You, who preside for the purpose of extorting truth, demand falsehood from us alone that we may declare ourselves not to be what we are. I suppose you do not want us to be bad men, and therefore you earnestly wish to exclude us from that character. To be sure, [478] you put others on the rack and the gibbet, to get them to deny what they have the reputation of being. Now, when they deny (the charge against them), you do not believe them but on our denial, you instantly believe us. If you feel sure that we are the most injurious of men, why, even in processes against us, are we dealt with by you differently from other offenders? I do not mean that you make no account of [479] either an accusation or a denial (for your practice is not hastily to condemn men without an indictment and a defence); but, to take an instance in the trial of a murderer, the case is not at once ended, or the inquiry satisfied, on a man's confessing himself the murderer. However complete his confession, [480] you do not readily believe him; but over and above this, you inquire into accessory circumstances--how often had he committed murder; with what weapons, in what place, with what plunder, accomplices, and abettors after the fact [481] (was the crime perpetrated)--to the end that nothing whatever respecting the criminal might escape detection, and that every means should be at hand for arriving at a true verdict. In our case, on the contrary, [482] whom you believe to be guilty of more atrocious and numerous crimes, you frame your indictments [483] in briefer and lighter terms. I suppose you do not care to load with accusations men whom you earnestly wish to get rid of, or else you do not think it necessary to inquire into matters which are known to you already. It is, however, all the more perverse that you compel us to deny charges about which you have the clearest evidence. But, indeed, [484] how much more consistent were it with your hatred of us to dispense with all forms of judicial process, and to strive with all your might not to urge us to say "No," and so have to acquit the objects of your hatred; but to confess all and singular the crimes laid to our charge, that your resentments might be the better glutted with an accumulation of our punishments, when it becomes known how many of those feasts each one of us may have celebrated, and how many incests we may have committed under cover of the night! What am I saying? Since your researches for rooting out our society must needs be made on a wide scale, you ought to extend your inquiry against our friends and companions. Let our infanticides and the dressers (of our horrible repasts) be brought out,--ay, and the very dogs which minister to our (incestuous) nuptials; [485] then the business (of our trial) would be without a fault. Even to the crowds which throng the spectacles a zest would be given; for with how much greater eagerness would they resort to the theatre, when one had to fight in the lists who had devoured a hundred babies! For since such horrid and monstrous crimes are reported of us, they ought, of course, to be brought to light, lest they should seem to be incredible, and the public detestation of us should begin to cool. For most persons are slow to believe such things, [486] feeling a horrible disgust at supposing that our nature could have an appetite for the food of wild beasts, when it has precluded these from all concubinage with the race of man. __________________________________________________________________ [475] Comp. c. ii. of The Apology. [476] Ipsi. [477] Gratis reum. [478] Sane. [479] Neque spatium commodetis. [480] Quanquam confessis. [481] Receptoribus, "concealers" of the crime. [482] Porro. [483] Elogia. [484] Immo. [485] We have for once departed from Oehler's text, and preferred Rigault's: "Perducerentur infantarii et coci, ipsi canes pronubi, emendata esset res." The sense is evident from The Apology, c. vii.: "It is said that we are guilty of most horrible crimes; that in the celebration of our sacrament we put a child to death, which we afterward devour, and at the end of our banquet revel in incest; that we employ dogs as ministers of our impure delights, to overthrow the candles, and thus to provide darkness, and remove all shame which might interfere with these impious lusts" (Chevalier's translation). These calumnies were very common, and are noticed by Justin Martyr, Minucius Felix, Eusebius, Athenagoras, and Origen, who attributes their origin to the Jews. Oehler reads infantariæ, after the Agobardine codex and editio princeps, and quotes Martial (Epigr. iv. 88), where the word occurs in the sense of an inordinate love of children. [486] Nam et plerique fidem talium temperant. __________________________________________________________________ Chapter III. [487] --The Great Offence in the Christians Lies in Their Very Name. The Name Vindicated. Since, therefore, you who are in other cases most scrupulous and persevering in investigating charges of far less serious import, relinquish your care in cases like ours, which are so horrible, and of such surpassing sin that impiety is too mild a word for them, by declining to hear confession, which should always be an important process for those who conduct judicial proceedings; and failing to make a full inquiry, which should be gone into by such as sue for a condemnation, it becomes evident that the crime laid to our charge consists not of any sinful conduct, but lies wholly in our name. If, indeed, [488] any real crimes were clearly adducible against us, their very names would condemn us, if found applicable, [489] so that distinct sentences would be pronounced against us in this wise: Let that murderer, or that incestuous criminal, or whatever it be that we are charged with, be led to execution, be crucified, or be thrown to the beasts. Your sentences, however, [490] import only that one has confessed himself a Christian. No name of a crime stands against us, but only the crime of a name. Now this in very deed is neither more nor less than [491] the entire odium which is felt against us. The name is the cause: some mysterious force intensified by your ignorance assails it, so that you do not wish to know for certain that which for certain you are sure you know nothing of; and therefore, further, you do not believe things which are not submitted to proof, and, lest they should be easily refuted, [492] you refuse to make inquiry, so that the odious name is punished under the presumption of (real) crimes. In order, therefore, that the issue may be withdrawn from the offensive name, we are compelled to deny it; then upon our denial we are acquitted, with an entire absolution [493] for the past: we are no longer murderers, no longer incestuous, because we have lost that name. [494] But since this point is dealt with in a place of its own, [495] do you tell us plainly why you are pursuing this name even to extirpation? What crime, what offence, what fault is there in a name? For you are barred by the rule [496] which puts it out of your power to allege crimes (of any man), which no legal action moots, no indictment specifies, no sentence enumerates. In any case which is submitted to the judge, [497] inquired into against the defendant, responded to by him or denied, and cited from the bench, I acknowledge a legal charge. Concerning, then, the merit of a name, whatever offence names may be charged with, whatever impeachment words may be amenable to, I for my part [498] think, that not even a complaint is due to a word or a name, unless indeed it has a barbarous sound, or smacks of ill-luck, or is immodest, or is indecorous for the speaker, or unpleasant to the hearer. These crimes in (mere) words and names are just like barbarous words and phrases, which have their fault, and their solecism, and their absurdity of figure. The name Christian, however, so far as its meaning goes, bears the sense of anointing. Even when by a faulty pronunciation you call us "Chrestians" (for you are not certain about even the sound of this noted name), you in fact lisp out the sense of pleasantness and goodness. [499] You are therefore vilifying [500] in harmless men even the harmless name we bear, which is not inconvenient for the tongue, nor harsh to the ear, nor injurious to a single being, nor rude for our country, being a good Greek word, as many others also are, and pleasant in sound and sense. Surely, surely, [501] names are not things which deserve punishment by the sword, or the cross, or the beasts. __________________________________________________________________ [487] Comp. The Apology, cc. i. and ii. [488] Adeo si. [489] Si accommodarent. [490] Porro. [491] Hæc ratio est. [492] Reprobentur. [493] Impunitate. [494] i.e., the name "Christians." [495] By the "suo loco," Tertullian refers to The Apology. [496] Præscribitur vobis. [497] Præsidi. [498] Ego. [499] Chrestos means both "pleasant" and "good;" and the heathen founded this word with the sacred name Christos. [500] Detinetis. [501] Et utique. __________________________________________________________________ Chapter IV. [502] --The Truth Hated in the Christians; So in Measure Was It, of Old, in Socrates. The Virtues of the Christians. But the sect, you say, is punished in the name of its founder. Now in the first place it is, no doubt, a fair and usual custom that a sect should be marked out by the name of its founder, since philosophers are called Pythagoreans and Platonists after their masters; in the same way physicians are called after Erasistratus, and grammarians after Aristarchus. If, therefore, a sect has a bad character because its founder was bad, it is punished [503] as the traditional bearer [504] of a bad name. But this would be indulging in a rash assumption. The first step was to find out what the founder was, that his sect might be understood, instead of hindering [505] inquiry into the founder's character from the sect. But in our case, [506] by being necessarily ignorant of the sect, through your ignorance of its founder, or else by not taking a fair survey of the founder, because you make no inquiry into his sect, you fasten merely on the name, just as if you vilified in it both sect and founder, whom you know nothing of whatever. And yet you openly allow your philosophers the right of attaching themselves to any school, and bearing its founder's name as their own; and nobody stirs up any hatred against them, although both in public and in private they bark out [507] their bitterest eloquence against your customs, rites, ceremonies, and manner of life, with so much contempt for the laws, and so little respect for persons, that they even flaunt their licentious words [508] against the emperors themselves with impunity. And yet it is the truth, which is so troublesome to the world, that these philosophers affect, but which Christians possess: they therefore who have it in possession afford the greater displeasure, because he who affects a thing plays with it; he who possesses it maintains it. For example, [509] Socrates was condemned on that side (of his wisdom) in which he came nearest in his search to the truth, by destroying your gods. Although the name of Christian was not at that time in the world, yet truth was always suffering condemnation. Now you will not deny that he was a wise man, to whom your own Pythian (god) had borne witness. Socrates, he said, was the wisest of men. Truth overbore Apollo, and made him pronounce even against himself since he acknowledged that he was no god, when he affirmed that that was the wisest man who was denying the gods. However, [510] on your principle he was the less wise because he denied the gods, although, in truth, he was all the wiser by reason of this denial. It is just in the same way that you are in the habit of saying of us: "Lucius Titius is a good man, only he is a Christian;" while another says; "I wonder that so worthy [511] a man as Caius Seius has become a Christian." [512] According to [513] the blindness of their folly men praise what they know, (and) blame what they are ignorant of; and that which they know, they vitiate by that which they do not know. It occurs to none (to consider) whether a man is not good and wise because he is a Christian, or therefore a Christian because he is wise and good, although it is more usual in human conduct to determine obscurities by what is manifest, than to prejudice what is manifest by what is obscure. Some persons wonder that those whom they had known to be unsteady, worthless, or wicked before they bore this [514] name, have been suddenly converted to virtuous courses; and yet they better know how to wonder (at the change) than to attain to it; others are so obstinate in their strife as to do battle with their own best interests, which they have it in their power to secure by intercourse [515] with that hated name. I know more than one [516] husband, formerly anxious about their wives' conduct, and unable to bear even mice to creep into their bed-room without a groan of suspicion, who have, upon discovering the cause of their new assiduity, and their unwonted attention to the duties of home, [517] offered the entire loan of their wives to others, [518] disclaimed all jealousy, (and) preferred to be the husbands of she-wolves than of Christian women: they could commit themselves to a perverse abuse of nature, but they could not permit their wives to be reformed for the better! A father disinherited his son, with whom he had ceased to find fault. A master sent his slave to bridewell, [519] whom he had even found to be indispensable to him. As soon as they discovered them to be Christians, they wished they were criminals again; for our discipline carries its own evidence in itself, nor are we betrayed by anything else than our own goodness, just as bad men also become conspicuous [520] by their own evil. Else how is it that we alone are, contrary to the lessons of nature, branded as very evil because of our good? For what mark do we exhibit except the prime wisdom, [521] which teaches us not to worship the frivolous works of the human hand; the temperance, by which we abstain from other men's goods; the chastity, which we pollute not even with a look; the compassion, which prompts us to help the needy; the truth itself, which makes us give offence; and liberty, for which we have even learned to die? Whoever wishes to understand who the Christians are, must needs employ these marks for their discovery. __________________________________________________________________ [502] See The Apology, c. iii. [503] Plectitur. [504] Tradux. [505] Retinere. [506] At nunc. [507] Elatrent. [508] Libertatem suam, "their liberty of speech." [509] Denique. [510] Porro. [511] Gravem, "earnest." [512] Comp. The Apology, c. iii. [513] Pro. [514] i.e., the Christian. [515] De commercio. [516] Unum atque alium. The sense being plural, we have so given it all through. [517] Captivitatis (as if theirs was a self-inflicted captivity at home). [518] Omnem uxorem patientiam obtulisse (comp. Apology, middle of c. xxxix.). [519] In ergastulum. [520] Radiant. [521] He means the religion of Christ, which he in b. ii. c. ii. contrasts with "the mere wisdom" of the philosophers. __________________________________________________________________ Chapter V. [522] --The Inconsistent Life of Any False Christian No More Condemns True Disciples of Christ, Than a Passing Cloud Obscures a Summer Sky. As to your saying of us that we are a most shameful set, and utterly steeped in luxury, avarice, and depravity, we will not deny that this is true of some. It is, however, a sufficient testimonial for our name, that this cannot be said of all, not even of the greater part of us. It must happen even in the healthiest and purest body, that a mole should grow, or a wart arise on it, or freckles disfigure it. Not even the sky itself is clear with so perfect [523] a serenity as not to be flecked with some filmy cloud. [524] A slight spot on the face, because it is obvious in so conspicuous a part, only serves to show purity of the entire complexion. The goodness of the larger portion is well attested by the slender flaw. But although you prove that some of our people are evil, you do not hereby prove that they are Christians. Search and see whether there is any sect to which (a partial shortcoming) is imputed as a general stain. [525] You are accustomed in conversation yourselves to say, in disparagement of us, "Why is so-and-so deceitful, when the Christians are so self-denying? why merciless, when they are so merciful?" You thus bear your testimony to the fact that this is not the character of Christians, when you ask, in the way of a retort, [526] how men who are reputed to be Christians can be of such and such a disposition. There is a good deal of difference between an imputation and a name, [527] between an opinion and the truth. For names were appointed for the express purpose of setting their proper limits between mere designation and actual condition. [528] How many indeed are said to be philosophers, who for all that do not fulfil the law of philosophy? All bear the name in respect of their profession; but they hold the designation without the excellence of the profession, and they disgrace the real thing under the shallow pretence of its name. Men are not straightway of such and such a character, because they are said to be so; but when they are not, it is vain to say so of them: they only deceive people who attach reality to a name, when it is its consistency with fact which decides the condition implied in the name. [529] And yet persons of this doubtful stamp do not assemble with us, neither do they belong to our communion: by their delinquency they become yours once more [530] since we should be unwilling to mix even with them whom your violence and cruelty compelled to recant. Yet we should, of course, be more ready to have included amongst us those who have unwillingly forsaken our discipline than wilful apostates. However, you have no right to call them Christians, to whom the Christians themselves deny that name, and who have not learned to deny themselves. __________________________________________________________________ [522] Compare The Apology, cc. ii. xliv. xlvi. [523] Colata, "filtered" [or "strained"--Shaks.] [524] Ut non alicujus nubiculæ flocculo resignetur. This picturesque language defies translation. [525] Malitiæ. [526] Dum retorquetis. [527] Inter crimen et nomen. [528] Inter dici et esse. [529] Status nominis. [530] Denuo. __________________________________________________________________ Chapter VI. [531] --The Innocence of the Christians Not Compromised by the Iniquitous Laws Which Were Made Against Them. Whenever these statements and answers of ours, which truth suggests of its own accord, press and restrain your conscience, which is the witness of its own ignorance, you betake yourselves in hot haste to that poor altar of refuge, [532] the authority of the laws, because these, of course, would never punish the offensive [533] sect, if their deserts had not been fully considered by those who made the laws. Then what is it which has prevented a like consideration on the part of those who put the laws in force, when, in the case of all other crimes which are similarly forbidden and punished by the laws, the penalty is not inflicted [534] until it is sought by regular process? [535] Take, [536] for instance, the case of a murderer or an adulterer. An examination is ordered touching the particulars [537] of the crime, even though it is patent to all what its nature [538] is. Whatever wrong has been done by the Christian ought to be brought to light. No law forbids inquiry to be made; on the contrary, inquiry is made in the interest of the laws. [539] For how are you to keep the law by precautions against that which the law forbids, if you neutralize the carefulness of the precaution by your failing to perceive [540] what it is you have to keep? No law must keep to itself [541] the knowledge of its own righteousness, [542] but (it owes it) to those from whom it claims obedience. The law, however, becomes an object of suspicion when it declines to approve itself. Naturally enough, [543] then, are the laws against the Christians supposed to be just and deserving of respect and observance, just as long as men remain ignorant of their aim and purport; but when this is perceived, their extreme injustice is discovered, and they are deservedly rejected with abhorrence, [544] along with (their instruments of torture)--the swords, the crosses, and the lions. An unjust law secures no respect. In my opinion, however, there is a suspicion among you that some of these laws are unjust, since not a day passes without your modifying their severity and iniquity by fresh deliberations and decisions. __________________________________________________________________ [531] Compare The Apology, c. iv. [532] Ad arulam quandam. [533] Istam. [534] Cessat, "loiters." [535] Requiratur. [536] Lege. [537] Ordo. [538] Genus. [539] Literally, "holding the inquiry makes for the laws." [540] Per defectionem agnoscendi. [541] Sibi debet. [542] Justitiæ suæ. [543] Merito. [544] Despuuntur. __________________________________________________________________ Chapter VII. [545] --The Christians Defamed. A Sarcastic Description of Fame; Its Deception and Atrocious Slanders of the Christians Lengthily Described. Whence comes it to pass, you will say to us, that such a character could have been attributed to you, as to have justified the lawmakers perhaps by its imputation? Let me ask on my side, what voucher they had then, or you now, for the truth of the imputation? (You answer,) Fame. Well, now, is not this-- "Fama malum, quo non aliud velocius ullum?" [546] Now, why a plague, [547] if it be always true? It never ceases from lying; nor even at the moment when it reports the truth is it so free from the wish to lie, as not to interweave the false with the true, by processes of addition, diminution, or confusion of various facts. Indeed, [548] such is its condition, that it can only continue to exist while it lies. For it lives only just so long as it fails to prove anything. As soon as it proves itself true, it falls; and, as if its office of reporting news were at an end, it quits its post: thenceforward the thing is held to be a fact, and it passes under that name. No one, then, says, to take an instance, "The report is that this happened at Rome," or, "The rumour goes that he has got a province;" but, "He has got a province," and, "This happened at Rome." Nobody mentions a rumour except at an uncertainty, because nobody can be sure of a rumour, but only of certain knowledge; and none but a fool believes a rumour, because no wise man puts faith in an uncertainty. In however wide a circuit [549] a report has been circulated, it must needs have originated some time or other from one mouth; afterwards it creeps on somehow to ears and tongues which pass it on [550] and so obscures the humble error in which it began, that no one considers whether the mouth which first set it a-going disseminated a falsehood,--a circumstance which often happens either from a temper of rivalry, or a suspicious turn, or even the pleasure of feigning news. It is, however, well that time reveals all things, as your own sayings and proverbs testify; yea, as nature herself attests, which has so ordered it that nothing lies hid, not even that which fame has not reported. See, now, what a witness [551] you have suborned against us: it has not been able up to this time to prove the report it set in motion, although it has had so long a time to recommend it to our acceptance. This name of ours took its rise in the reign of Augustus; under Tiberius it was taught with all clearness and publicity; [552] under Nero it was ruthlessly condemned, [553] and you may weigh its worth and character even from the person of its persecutor. If that prince was a pious man, then the Christians are impious; if he was just, if he was pure, then the Christians are unjust and impure; if he was not a public enemy, we are enemies of our country: what sort of men we are, our persecutor himself shows, since he of course punished what produced hostility to himself. [554] Now, although every other institution which existed under Nero has been destroyed, yet this of ours has firmly remained--righteous, it would seem, as being unlike the author (of its persecution). Two hundred and fifty years, then, have not yet passed since our life began. During the interval there have been so many criminals; so many crosses have obtained immortality; [555] so many infants have been slain; so many loaves steeped in blood; so many extinctions of candles; [556] so many dissolute marriages. And up to the present time it is mere report which fights against the Christians. No doubt it has a strong support in the wickedness of the human mind, and utters its falsehoods with more success among cruel and savage men. For the more inclined you are to maliciousness, the more ready are you to believe evil; in short, men more easily believe the evil that is false, than the good which is true. Now, if injustice has left any place within you for the exercise of prudence in investigating the truth of reports, justice of course demanded that you should examine by whom the report could have been spread among the multitude, and thus circulated through the world. For it could not have been by the Christians themselves, I suppose, since by the very constitution and law of all mysteries the obligation of silence is imposed. How much more would this be the case in such (mysteries as are ascribed to us), which, if divulged, could not fail to bring down instant punishment from the prompt resentment of men! Since, therefore, the Christians are not their own betrayers, it follows that it must be strangers. Now I ask, how could strangers obtain knowledge of us, when even true and lawful mysteries exclude every stranger from witnessing them, unless illicit ones are less exclusive? Well, then, it is more in keeping with the character of strangers both to be ignorant (of the true state of a case), and to invent (a false account). Our domestic servants (perhaps) listened, and peeped through crevices and holes, and stealthily got information of our ways. What, then, shall we say when our servants betray them to you? [557] It is better, (to be sure,) [558] for us all not to be betrayed by any; but still, if our practices be so atrocious, how much more proper is it when a righteous indignation bursts asunder even all ties of domestic fidelity? How was it possible for it to endure what horrified the mind and affrighted the eye? This is also a wonderful thing, both that he who was so overcome with impatient excitement as to turn informer, [559] did not likewise desire to prove (what he reported), and that he who heard the informer's story did not care to see for himself, since no doubt the reward [560] is equal both for the informer who proves what he reports, and for the hearer who convinces himself of the credibility [561] of what he hears. But then you say that (this is precisely what has taken place): first came the rumour, then the exhibition of the proof; first the hearsay, then the inspection; and after this, fame received its commission. Now this, I must say, [562] surpasses all admiration, that that was once for all detected and divulged which is being for ever repeated, unless, forsooth, we have by this time ceased from the reiteration of such things [563] (as are alleged of us). But we are called still by the same (offensive) name, and we are supposed to be still engaged in the same practices, and we multiply from day to day; the more [564] we are, to the more become we objects of hatred. Hatred increases as the material for it increases. Now, seeing that the multitude of offenders is ever advancing, how is it that the crowd of informers does not keep equal pace therewith? To the best of my belief, even our manner of life [565] has become better known; you know the very days of our assemblies; therefore we are both besieged, and attacked, and kept prisoners actually in our secret congregations. Yet who ever came upon a half-consumed corpse (amongst us)? Who has detected the traces of a bite in our blood-steeped loaf? Who has discovered, by a sudden light invading our darkness, any marks of impurity, I will not say of incest, (in our feasts)? If we save ourselves by a bribe [566] from being dragged out before the public gaze with such a character, how is it that we are still oppressed? We have it indeed in our own power not to be thus apprehended at all; for who either sells or buys information about a crime, if the crime itself has no existence? But why need I disparagingly refer to [567] strange spies and informers, when you allege against us such charges as we certainly do not ourselves divulge with very much noise--either as soon as you hear of them, if we previously show them to you, or after you have yourselves discovered them, if they are for the time concealed from you? For no doubt, [568] when any desire initiation in the mysteries, their custom is first to go to the master or father of the sacred rites. Then he will say (to the applicant), You must bring an infant, as a guarantee for our rites, to be sacrificed, as well as some bread to be broken and dipped in his blood; you also want candles, and dogs tied together to upset them, and bits of meat to rouse the dogs. Moreover, a mother too, or a sister, is necessary for you. What, however, is to be said if you have neither? I suppose in that case you could not be a genuine Christian. Now, do let me ask you, Will such things, when reported by strangers, bear to be spread about (as charges against us)? It is impossible for such persons to understand proceedings in which they take no part. [569] The first step of the process is perpetrated with artifice; our feasts and our marriages are invented and detailed [570] by ignorant persons, who had never before heard about Christian mysteries. And though they afterwards cannot help acquiring some knowledge of them, it is even then as having to be administered by others whom they bring on the scene. [571] Besides, how absurd is it that the profane know mysteries which the priest knows not! They keep them all to themselves, then, [572] and take them for granted; and so these tragedies, (worse than those) of Thyestes or OEdipus, do not at all come forth to light, nor find their way [573] to the public. Even more voracious bites take nothing away from the credit [574] of such as are initiated, whether servants or masters. If, however, none of these allegations can be proved to be true, how incalculable must be esteemed the grandeur (of that religion) which is manifestly not overbalanced even by the burden of these vast atrocities! O ye heathen; who have and deserve our pity, [575] behold, we set before you the promise which our sacred system offers. It guarantees eternal life to such as follow and observe it; on the other hand, it threatens with the eternal punishment of an unending fire those who are profane and hostile; while to both classes alike is preached a resurrection from the dead. We are not now concerned [576] about the doctrine of these (verities), which are discussed in their proper place. [577] Meanwhile, however, believe them, even as we do ourselves, for I want to know whether you are ready to reach them, as we do, through such crimes. Come, whosoever you are, plunge your sword into an infant; or if that is another's office, then simply gaze at the breathing creature [578] dying before it has lived; at any rate, catch its fresh [579] blood in which to steep your bread; then feed yourself without stint; and whilst this is going on, recline. Carefully distinguish the places where your mother or your sister may have made their bed; mark them well, in order that, when the shades of night have fallen upon them, putting of course to the test the care of every one of you, you may not make the awkward mistake of alighting on somebody else: [580] you would have to make an atonement, if you failed of the incest. When you have effected all this, eternal life will be in store for you. I want you to tell me whether you think eternal life worth such a price. No, indeed, [581] you do not believe it: even if you did believe it, I maintain that you would be unwilling to give (the fee); or if willing, would be unable. But why should others be able if you are unable? Why should you be able if others are unable? What would you wish impunity (and) eternity to stand you in? [582] Do you suppose that these (blessings) can be bought by us at any price? Have Christians teeth of a different sort from others? Have they more ample jaws? [583] Are they of different nerve for incestuous lust? I trow not. It is enough for us to differ from you in condition [584] by truth alone. __________________________________________________________________ [545] Comp. The Apology, cc. vii, viii. [546] Æneid. iv. 174. "Fame, than which never plague that runs Its way more swiftly wins."--Conington. [547] "A plague" = malum. [548] Quid? quod "Yea more." [549] Ambitione. [550] Traduces. [551] Prodigiam. The word is "indicem" in The Apology. [552] Disciplina ejus illuxit. [553] Damnatio invaluit. [554] Æmula sibi. [555] Divinitatem consecutæ. [556] See above, c. ii. note. [557] i.e., What is the value of such evidence? [558] We have inserted this phrase as the sentence is strongly ironical. [559] Deferre, an infinitive of purpose, of which construction of our author Oehler gives examples. [560] Fructus. [561] Si etiam sibi credat. [562] Quidem. [563] Talia factitare. [564] We read "quo," and not "quod," because. [565] Conversatio. [566] This refers to a calumny which the heathen frequently spread about the Christians. [567] Detrectem or simply "treat of," "refer to," like the simple verb "tractare." [568] The irony of all this passage is evident. [569] Diversum opus. [570] Subjiciuntur "are stealthily narrated." [571] Inducunt. [572] It is difficult to see what this "tacent igitur" means without referring to the similar passage in The Apology (end of c. viii.), which supplies a link wanted in the context. "At all events," says he, "they know this afterward, and yet submit to it, and allow it. They fear to be punished, while, if they proclaimed the truth, they would deserve universal approbation." Tertullian here states what the enemies of the Christians used to allege against them. After discovering the alleged atrocities of their secret assemblies, they kept their knowledge forsooth to themselves, being afraid of the consequences of a disclosure, etc. [573] We have for convenience treated "protrahunt" (q.d. "nor do they report them") as a neuter verb. [574] Even worse than Thyestean atrocities would be believed of them. [575] Miseræ atque miserandæ. [576] Viderimus. [577] See below, in c. xix. [578] Animam. [579] Rudem, "hardly formed." [580] Extraneam. [581] Immo idcirco. [582] Quanto constare. [583] "An alii ordines dentium Christianorum, et alii specus faucium?" (literally, "Have Christians other sets of teeth, and other caverns of jaws?") This seems to refer to voracious animals like the shark, whose terrible teeth, lying in several rows, and greediness to swallow anything, however incongruous, that comes in its way, are well-known facts in natural history. [584] Positione. __________________________________________________________________ Chapter VIII. [585] --The Calumny Against the Christians Illustrated in the Discovery of Psammetichus. Refutation of the Story. We are indeed said to be the "third race" of men. What, a dog-faced race? [586] Or broadly shadow-footed? [587] Or some subterranean [588] Antipodes? If you attach any meaning to these names, pray tell us what are the first and the second race, that so we may know something of this "third." Psammetichus thought that he had hit upon the ingenious discovery of the primeval man. He is said to have removed certain new-born infants from all human intercourse, and to have entrusted them to a nurse, whom he had previously deprived of her tongue, in order that, being completely exiled from all sound of the human voice, they might form their speech without hearing it; and thus, deriving it from themselves alone, might indicate what that first nation was whose speech was dictated by nature. Their first utterance was Bekkos, a word which means "bread" in the language of Phrygia: the Phrygians, therefore, are supposed to be the first of the human race. [589] But it will not be out of place if we make one observation, with a view to show how your faith abandons itself more to vanities than to verities. Can it be, then, at all credible that the nurse retained her life, after the loss of so important a member, the very organ of the breath of life, [590] --cut out, too, from the very root, with her throat [591] mutilated, which cannot be wounded even on the outside without danger, and the putrid gore flowing back to the chest, and deprived for so long a time of her food? Come, even suppose that by the remedies of a Philomela she retained her life, in the way supposed by wisest persons, who account for the dumbness not by cutting out the tongue, but from the blush of shame; if on such a supposition she lived, she would still be able to blurt out some dull sound. And a shrill inarticulate noise from opening the mouth only, without any modulation of the lips, might be forced from the mere throat, though there were no tongue to help. This, it is probable, the infants readily imitated, and the more so because it was the only sound; only they did it a little more neatly, as they had tongues; [592] and then they attached to it a definite signification. Granted, then, that the Phrygians were the earliest race, it does not follow that the Christians are the third. For how many other nations come regularly after the Phrygians? Take care, however, lest those whom you call the third race should obtain the first rank, since there is no nation indeed which is not Christian. Whatever nation, therefore, was the first, is nevertheless Christian now. [593] It is ridiculous folly which makes you say we are the latest race, and then specifically call us the third. But it is in respect of our religion, [594] not of our nation, that we are supposed to be the third; the series being the Romans, the Jews, and the Christians after them. Where, then, are the Greeks? or if they are reckoned amongst the Romans in regard to their superstition (since it was from Greece that Rome borrowed even her gods), where at least are the Egyptians, since these have, so far as I know, a mysterious religion peculiar to themselves? Now, if they who belong to the third race are so monstrous, what must they be supposed to be who preceded them in the first and the second place? __________________________________________________________________ [585] Compare The Apology, c. viii. [586] Cynopæ. This class would furnish the unnatural "teeth," and "jaws," just referred to. [587] Sciapodes with broad feet producing a large shade; suited for the "incestuous lust" above mentioned. [588] Literally, "which come up from under ground." [589] Tertullian got this story from Herodotus, ii. 2. [590] Ipsius animæ organo. [591] Faucibus. [592] Utpote linguatuli. [593] This is one of the passages which incidentally show how widely spread was Christianity. [594] De Superstitione. __________________________________________________________________ Chapter IX. [595] --The Christians are Not the Cause of Public Calamities: There Were Such Troubles Before Christianity. But why should I be astonished at your vain imputations? Under the same natural form, malice and folly have always been associated in one body and growth, and have ever opposed us under the one instigator of error. [596] Indeed, I feel no astonishment; and therefore, as it is necessary for my subject, I will enumerate some instances, that you may feel the astonishment by the enumeration of the folly into which you fall, when you insist on our being the causes of every public calamity or injury. If the Tiber has overflowed its banks, if the Nile has remained in its bed, if the sky has been still, or the earth been in commotion, if death [597] has made its devastations, or famine its afflictions, your cry immediately is, "This is the fault [598] of the Christians!" As if they who fear the true God could have to fear a light thing, or at least anything else (than an earthquake or famine, or such visitations). [599] I suppose it is as despisers of your gods that we call down on us these strokes of theirs. As we have remarked already, [600] three hundred years have not yet passed in our existence; but what vast scourges before that time fell on all the world, on its various cities and provinces! what terrible wars, both foreign and domestic! what pestilences, famines, conflagrations, yawnings, and quakings of the earth has history recorded! [601] Where were the Christians, then, when the Roman state furnished so many chronicles of its disasters? Where were the Christians when the islands Hiera, Anaphe, and Delos, and Rhodes, and Cea were desolated with multitudes of men? or, again, when the land mentioned by Plato as larger than Asia or Africa was sunk in the Atlantic Sea? or when fire from heaven overwhelmed Volsinii, and flames from their own mountain consumed Pompeii? when the sea of Corinth was engulphed by an earthquake? when the whole world was destroyed by the deluge? Where then were (I will not say the Christians, who despise your gods, but) your gods themselves, who are proved to be of later origin than that great ruin by the very places and cities in which they were born, sojourned, and were buried, and even those which they founded? For else they would not have remained to the present day, unless they had been more recent than that catastrophe. If you do not care to peruse and reflect upon these testimonies of history, the record of which affects you differently from us, [602] in order especially that you may not have to tax your gods with extreme injustice, since they injure even their worshippers on account of their despisers, do you not then prove yourselves to be also in the wrong, when you hold them to be gods, who make no distinction between the deserts of yourselves and profane persons? If, however, as it is now and then very vainly said, you incur the chastisement of your gods because you are too slack in our extirpation, you then have settled the question [603] of their weakness and insignificance; for they would not be angry with you for loitering over our punishment, if they could do anything themselves,--although you admit the same thing indeed in another way, whenever by inflicting punishment on us you seem to be avenging them. If one interest is maintained by another party, that which defends is the greater of the two. What a shame, then, must it be for gods to be defended by a human being! __________________________________________________________________ [595] Comp. The Apology, cc. xl. xli. [And Augustine, Civ. Dei. iii.] [596] By the "manceps erroris" he means the devil. [597] Libitina. [598] Christianorum meritum, which with "sit" may also, "Let the Christians have their due." In The Apology the cry is, "Christianos ad leonem." [599] We insert this after Oehler. Tertullian's words are, "Quasi modicum habeant aut aliud metuere qui Deum verum." [600] See above, c. vii. [601] Sæculum digessit. [602] Aliter vobis renuntiata. [603] Absolutum est. __________________________________________________________________ Chapter X. [604] --The Christians are Not the Only Contemners of the Gods. Contempt of Them Often Displayed by Heathen Official Persons. Homer Made the Gods Contemptible. Pour out now all your venom; fling against this name of ours all your shafts of calumny: I shall stay no longer to refute them; but they shall by and by be blunted, when we come to explain our entire discipline. [605] I shall content myself now indeed with plucking these shafts out of our own body, and hurling them back on yourselves. The same wounds which you have inflicted on us by your charges I shall show to be imprinted on yourselves, that you may fall by your own swords and javelins. [606] Now, first, when you direct against us the general charge of divorcing ourselves from the institutions of our forefathers, consider again and again whether you are not yourselves open to that accusation in common with us. For when I look through your life and customs, lo, what do I discover but the old order of things corrupted, nay, destroyed by you? Of the laws I have already said, that you are daily supplanting them with novel decrees and statutes. As to everything else in your manner of life, how great are the changes you have made from your ancestors--in your style, your dress, your equipage, your very food, and even in your speech; for the old-fashioned you banish, as if it were offensive to you! Everywhere, in your public pursuits and private duties, antiquity is repealed; all the authority of your forefathers your own authority has superseded. To be sure, [607] you are for ever praising old customs; but this is only to your greater discredit, for you nevertheless persistently reject them. How great must your perverseness have been, to have bestowed approbation on your ancestors' institutions, which were too inefficient to be lasting, all the while that you were rejecting the very objects of your approbation! But even that very heir-loom [608] of your forefathers, which you seem to guard and defend with greatest fidelity, in which you actually [609] find your strongest grounds for impeaching us as violators of the law, and from which your hatred of the Christian name derives all its life--I mean the worship of the gods--I shall prove to be undergoing ruin and contempt from yourselves no less than [610] (from us),--unless it be that there is no reason for our being regarded as despisers of the gods like yourselves, on the ground that nobody despises what he knows has absolutely no existence. What certainly exists can be despised. That which is nothing, suffers nothing. From those, therefore, to whom it is an existing thing, [611] must necessarily proceed the suffering which affects it. All the heavier, then, is the accusation which burdens you who believe that there are gods and (at the same time) despise them, who worship and also reject them, who honour and also assail them. One may also gather the same conclusion from this consideration, above all: since you worship various gods, some one and some another, you of course despise those which you do not worship. A preference for the one is not possible without slighting the other, and no choice can be made without a rejection. He who selects some one out of many, has already slighted the other which he does not select. But it is impossible that so many and so great gods can be worshipped by all. Then you must have exercised your contempt (in this matter) even at the beginning, since indeed you were not then afraid of so ordering things, that all the gods could not become objects of worship to all. For those very wise and prudent ancestors of yours, whose institutions you know not how to repeal, especially in respect of your gods, are themselves found to have been impious. I am much mistaken, if they did not sometimes decree that no general should dedicate a temple, which he may have vowed in battle, before the senate gave its sanction; as in the case of Marcus Æmilius, who had made a vow to the god Alburnus. Now is it not confessedly the greatest impiety, nay, the greatest insult, to place the honour of the Deity at the will and pleasure of human judgment, so that there cannot be a god except the senate permit him? Many times have the censors destroyed [612] (a god) without consulting the people. Father Bacchus, with all his ritual, was certainly by the consuls, on the senate's authority, cast not only out of the city, but out of all Italy; whilst Varro informs us that Serapis also, and Isis, and Arpocrates, and Anubis, were excluded from the Capitol, and that their altars which the senate had thrown down were only restored by the popular violence. The Consul Gabinius, however, on the first day of the ensuing January, although he gave a tardy consent to some sacrifices, in deference to the crowd which assembled, because he had failed to decide about Serapis and Isis, yet held the judgment of the senate to be more potent than the clamour of the multitude, and forbade the altars to be built. Here, then, you have amongst your own forefathers, if not the name, at all events the procedure, [613] of the Christians, which despises the gods. If, however, you were even innocent of the charge of treason against them in the honour you pay them, I still find that you have made a consistent advance in superstition as well as impiety. For how much more irreligious are you found to be! There are your household gods, the Lares and the Penates, which you possess [614] by a family consecration: [615] you even tread them profanely under foot, you and your domestics, by hawking and pawning them for your wants or your whims. Such insolent sacrilege might be excusable, if it were not practised against your humbler deities; as it is, the case is only the more insolent. There is, however, some consolation for your private household gods under these affronts, that you treat your public deities with still greater indignity and insolence. First of all, you advertise them for auction, submit them to public sale, knock them down to the highest bidder, when you every five years bring them to the hammer among your revenues. For this purpose you frequent the temple of Serapis or the Capitol, hold your sales there, [616] conclude your contracts, [617] as if they were markets, with the well-known [618] voice of the crier, (and) the self-same levy [619] of the quæstor. Now lands become cheaper when burdened with tribute, and men by the capitation tax diminish in value (these are the well-known marks of slavery). But the gods, the more tribute they pay, become more holy; or rather, [620] the more holy they are, the more tribute do they pay. Their majesty is converted into an article of traffic; men drive a business with their religion; the sanctity of the gods is beggared with sales and contracts. You make merchandise of the ground of your temples, of the approach to your altars, of your offerings, [621] of your sacrifices. [622] You sell the whole divinity (of your gods). You will not permit their gratuitous worship. The auctioneers necessitate more repairs [623] than the priests. It was not enough that you had insolently made a profit of your gods, if we would test the amount of your contempt; and you are not content to have withheld honour from them, you must also depreciate the little you do render to them by some indignity or other. What, indeed, do you do by way of honouring your gods, which you do not equally offer to your dead? You build temples for the gods, you erect temples also to the dead; you build altars for the gods, you build them also for the dead; you inscribe the same superscription over both; you sketch out the same lineaments for their statues--as best suits their genius, or profession, or age; you make an old man of Saturn, a beardless youth of Apollo; you form a virgin from Diana; in Mars you consecrate a soldier, a blacksmith in Vulcan. No wonder, therefore, if you slay the same victims and burn the same odours for your dead as you do for your gods. What excuse can be found for that insolence which classes the dead of whatever sort [624] as equal with the gods? Even to your princes there are assigned the services of priests and sacred ceremonies, and chariots, [625] and cars, and the honours of the solisternia and the lectisternia, holidays and games. Rightly enough, [626] since heaven is open to them; still it is none the less contumelious to the gods: in the first place, because it could not possibly be decent that other beings should be numbered with them, even if it has been given to them to become divine after their birth; in the second place, because the witness who beheld the man caught up into heaven [627] would not forswear himself so freely and palpably before the people, if it were not for the contempt felt about the objects sworn to both by himself and those [628] who allow the perjury. For these feel of themselves, that what is sworn to is nothing; and more than that, they go so far as to fee the witness, because he had the courage to publicly despise the avengers of perjury. Now, as to that, who among you is pure of the charge of perjury? By this time, indeed, there is an end to all danger in swearing by the gods, since the oath by Cæsar carries with it more influential scruples, which very circumstance indeed tends to the degradation of your gods; for those who perjure themselves when swearing by Cæsar are more readily punished than those who violate an oath to a Jupiter. But, of the two kindred feelings of contempt and derision, contempt is the more honourable, having a certain glory in its arrogance; for it sometimes proceeds from confidence, or the security of consciousness, or a natural loftiness of mind. Derision, however, is a more wanton feeling, and so far it points more directly [629] to a carping insolence. Now only consider what great deriders of your gods you show yourselves to be! I say nothing of your indulgence of this feeling during your sacrificial acts, how you offer for your victims the poorest and most emaciated creatures; or else of the sound and healthy animals only the portions which are useless for food, such as the heads and hoofs, or the plucked feathers and hair, and whatever at home you would have thrown away. I pass over whatever may seem to the taste [630] of the vulgar and profane to have constituted the religion [631] of your forefathers; but then the most learned and serious classes (for seriousness and wisdom to some extent [632] profess [633] to be derived from learning) are always, in fact, the most irreverent towards your gods; and if their learning ever halts, it is only to make up for the remissness by a more shameful invention of follies and falsehoods about their gods. I will begin with that enthusiastic fondness which you show for him from whom every depraved writer gets his dreams, to whom you ascribe as much honour as you derogate from your gods, by magnifying him who has made such sport of them. I mean Homer by this description. He it is, in my opinion, who has treated the majesty of the Divine Being on the low level of human condition, imbuing the gods with the falls [634] and the passions of men; who has pitted them against each other with varying success, like pairs of gladiators: he wounds Venus with an arrow from a human hand; he keeps Mars a prisoner in chains for thirteen months, with the prospect of perishing; [635] he parades [636] Jupiter as suffering a like indignity from a crowd of celestial (rebels;) or he draws from him tears for Sarpedon; or he represents him wantoning with Juno in the most disgraceful way, advocating his incestuous passion for her by a description and enumeration of his various amours. Since then, which of the poets has not, on the authority of their great prince, calumniated the gods, by either betraying truth or feigning falsehood? Have the dramatists also, whether in tragedy or comedy, refrained from making the gods the authors [637] of the calamities and retributions (of their plays)? I say nothing of your philosophers, whom a certain inspiration of truth itself elevates against the gods, and secures from all fear in their proud severity and stern discipline. Take, for example, [638] Socrates. In contempt of your gods, he swears by an oak, and a dog, and a goat. Now, although he was condemned to die for this very reason, the Athenians afterwards repented of that condemnation, and even put to death his accusers. By this conduct of theirs the testimony of Socrates is replaced at its full value, and I am enabled to meet you with this retort, that in his case you have approbation bestowed on that which is now-a-days reprobated in us. But besides this instance there is Diogenes, who, I know not to what extent, made sport of Hercules; whilst Varro, that Diogenes of the Roman cut, [639] introduces to our view some three hundred Joves, or, as they ought to be called, Jupiters, [640] (and all) without heads. Your other wanton wits [641] likewise minister to your pleasures by disgracing the gods. Examine carefully the sacrilegious [642] beauties of your Lentuli and Hostii; now, is it the players or your gods who become the objects of your mirth in their tricks and jokes? Then, again, with what pleasure do you take up the literature of the stage, which describes all the foul conduct of the gods! Their majesty is defiled in your presence in some unchaste body. The mask of some deity, at your will, [643] covers some infamous paltry head. The Sun mourns for the death of his son by a lightning-flash amid your rude rejoicing. Cybele sighs for a shepherd who disdains her, without raising a blush on your cheek; and you quietly endure songs which celebrate [644] the gallantries of Jove. You are, of course, possessed of a more religious spirit in the show of your gladiators, when your gods dance, with equal zest, over the spilling of human blood, (and) over those filthy penalties which are at once their proof and plot for executing your criminals, or else (when) your criminals are punished personating the gods themselves. [645] We have often witnessed in a mutilated criminal your god of Pessinum, Attis; a wretch burnt alive has personated Hercules. We have laughed at the sport of your mid-day game of the gods, when Father Pluto, Jove's own brother, drags away, hammer in hand, the remains of the gladiators; when Mercury, with his winged cap and heated wand, tests with his cautery whether the bodies were really lifeless, or only feigning death. Who now can investigate every particular of this sort although so destructive of the honour of the Divine Being, and so humiliating to His majesty? They all, indeed, have their origin [646] in a contempt (of the gods), on the part both of those who practise [647] these personations, as well as of those [648] who are susceptible of being so represented. [649] I hardly know, therefore, whether your gods have more reason to complain of yourselves or of us. After despising them on the one hand, you flatter them on the other; if you fail in any duty towards them, you appease them with a fee; [650] in short, you allow yourselves to act towards them in any way you please. We, however, live in a consistent and entire aversion to them. __________________________________________________________________ [604] Comp. The Apology, cc. xii. xiii. xiv. xv. [605] See The Apology (passim), especially cc. xvi.-xxiv., xxx.-xxxvi., and xxxix. [606] Admentationibus. [607] Plane. [608] Traditum. [609] Vel. [610] Perinde a vobis. [611] Quibus est. [612] Adsolaverunt, "thrown to the ground;" "floored." [613] Sectam. [Rather--"A Christian secession."] [614] Perhibetis. [615] Domestica consecratione, i.e., "for family worship." [616] Addicitur. [617] Conducitur. [618] Eadem. [619] Exactione, "as excise duty for the treasury." [620] Immo. [621] "In money," stipibus. [622] " Victims. " [623] Plus refigitur. [624] Utut mortuos. [625] Tensæ. [626] Plane. [627] Rigaltius has the name Proculus in his text; but Tertullian refers not merely to that case but to a usual functionary, necessary in all cases of deification. [628] Oehler reads "ei" (of course for "ii"); Rigalt. reads "ii." [629] Denotatior ad. [630] Gulæ, "Depraved taste." [631] Prope religionem convenire, "to have approximated to." [632] Quatenus. [633] Credunt, one would expect "creduntur" ("are supposed"), which is actually read by Gothofredus. [634] Or, "circumstances" (casibus). [635] Fortasse periturum. [636] Traducit, perhaps "degrades." [637] Ut dei præfarentur. Oehler explains the verb "præfari" to mean "auctorem esse et tanquam caput." [638] Denique. [639] Stili. [640] Tertullian gives the comic plural "Juppiteres." [641] Ingenia. [642] Because appropriating to themselves the admiration which was due to the gods. [643] Cujuslibet dei. [644] Sustinetis modulari. [645] It is best to add the original of this almost unintelligible passage: "Plane religiosiores estis in gladiatorum cavea, ubi super sanguinem humanum, supra inquinamenta poenarum proinde saltant dei vestri argumenta et historias nocentibus erogandis, aut in ipsis deis nocentes puniuntur." Some little light may be derived from the parallel passage of the Apology (c. xv.), which is expressed somewhat less obscurely. Instead of the words in italics, Tertullian there substitutes these: "Argumenta et historias noxiis ministrantes, nisi quod et ipsos deos vestros sæpe noxii induunt"--"whilst furnishing the proofs and the plots for (executing) criminals, only that the said criminals often act the part of your gods themselves." Oehler refers, in illustration of the last clause, to the instance of the notorious robber Laureolus, who personated Prometheus; others, again, personated Laureolus himself: some criminals had to play the part of Orpheus; others of Mutius Scævola. It will be observed that these executions were with infamous perverseness set off with scenic show, wherein the criminal enacted some violent death in yielding up his own life. The indignant irony of the whole passage, led off by the "plane religiosiores estis," is evident. [646] Censentur. [647] Factitant. [648] i.e., the gods themselves. [649] Redimitis. [650] Redimitis. __________________________________________________________________ Chapter XI. [651] --The Absurd Cavil of the Ass's Head Disposed of. In this matter we are (said to be) guilty not merely of forsaking the religion of the community, but of introducing a monstrous superstition; for some among you have dreamed that our god is an ass's head,--an absurdity which Cornelius Tacitus first suggested. In the fourth book of his histories, [652] where he is treating of the Jewish war, he begins his description with the origin of that nation, and gives his own views respecting both the origin and the name of their religion. He relates that the Jews, in their migration in the desert, when suffering for want of water, escaped by following for guides some wild asses, which they supposed to be going in quest of water after pasture, and that on this account the image of one of these animals was worshipped by the Jews. From this, I suppose, it was presumed that we, too, from our close connection with the Jewish religion, have ours consecrated under the same emblematic form. The same Cornelius Tacitus, however,--who, to say the truth, is most loquacious in falsehood--forgetting his later statement, relates how Pompey the Great, after conquering the Jews and capturing Jerusalem, entered the temple, but found nothing in the shape of an image, though he examined the place carefully. Where, then, should their God have been found? Nowhere else, of course, than in so memorable a temple which was carefully shut to all but the priests, and into which there could be no fear of a stranger entering. But what apology must I here offer for what I am going to say, when I have no other object at the moment than to make a passing remark or two in a general way which shall be equally applicable to yourselves? [653] Suppose that our God, then, be an asinine person, will you at all events deny that you possess the same characteristics with ourselves in that matter? (Not their heads only, but) entire asses, are, to be sure, objects of adoration to you, along with their tutelar Epona; and all herds, and cattle, and beasts you consecrate, and their stables into the bargain! This, perhaps, is your grievance against us, that, when surrounded by cattle-worshippers of every kind we are simply devoted to asses! __________________________________________________________________ [651] Comp. The Apology, c. xvi. [652] In The Apology (c. xvi.) the reference is to "the fifth book." This is correct. Book v. c. 3, is meant. [653] In vobis, for "in vos" ex pari transferendorum. __________________________________________________________________ Chapter XII. [654] --The Charge of Worshipping a Cross. The Heathens Themselves Made Much of Crosses in Sacred Things; Nay, Their Very Idols Were Formed on a Crucial Frame. As for him who affirms that we are "the priesthood of a cross," [655] we shall claim him [656] as our co-religionist. [657] A cross is, in its material, a sign of wood; amongst yourselves also the object of worship is a wooden figure. Only, whilst with you the figure is a human one, with us the wood is its own figure. Never mind [658] for the present what is the shape, provided the material is the same: the form, too, is of no importance, [659] if so be it be the actual body of a god. If, however, there arises a question of difference on this point what, (let me ask,) is the difference between the Athenian Pallas, or the Pharian Ceres, and wood formed into a cross, [660] when each is represented by a rough stock, without form, and by the merest rudiment of a statue [661] of unformed wood? Every piece of timber [662] which is fixed in the ground in an erect position is a part of a cross, and indeed the greater portion of its mass. But an entire cross is attributed to us, with its transverse beam, [663] of course, and its projecting seat. Now you have the less to excuse you, for you dedicate to religion only a mutilated imperfect piece of wood, while others consecrate to the sacred purpose a complete structure. The truth, however, after all is, that your religion is all cross, as I shall show. You are indeed unaware that your gods in their origin have proceeded from this hated cross. [664] Now, every image, whether carved out of wood or stone, or molten in metal, or produced out of any other richer material, must needs have had plastic hands engaged in its formation. Well, then, this modeller, [665] before he did anything else, [666] hit upon the form of a wooden cross, because even our own body assumes as its natural position the latent and concealed outline of a cross. Since the head rises upwards, and the back takes a straight direction, and the shoulders project laterally, if you simply place a man with his arms and hands outstretched, you will make the general outline of a cross. Starting, then, from this rudimental form and prop, [667] as it were, he applies a covering of clay, and so gradually completes the limbs, and forms the body, and covers the cross within with the shape which he meant to impress upon the clay; then from this design, with the help of compasses and leaden moulds, he has got all ready for his image which is to be brought out into marble, or clay, or whatever the material be of which he has determined to make his god. (This, then, is the process:) after the cross-shaped frame, the clay; after the clay, the god. In a well-understood routine, the cross passes into a god through the clayey medium. The cross then you consecrate, and from it the consecrated (deity) begins to derive his origin. [668] By way of example, let us take the case of a tree which grows up into a system of branches and foliage, and is a reproduction of its own kind, whether it springs from the kernel of an olive, or the stone of a peach, or a grain of pepper which has been duly tempered under ground. Now, if you transplant it, or take a cutting off its branches for another plant, to what will you attribute what is produced by the propagation? Will it not be to the grain, or the stone, or the kernel? Because, as the third stage is attributable to the second, and the second in like manner to the first, so the third will have to be referred to the first, through the second as the mean. We need not stay any longer in the discussion of this point, since by a natural law every kind of produce throughout nature refers back its growth to its original source; and just as the product is comprised in its primal cause, so does that cause agree in character with the thing produced. Since, then, in the production of your gods, you worship the cross which originates them, here will be the original kernel and grain, from which are propagated the wooden materials of your idolatrous images. Examples are not far to seek. Your victories you celebrate with religious ceremony [669] as deities; and they are the more august in proportion to the joy they bring you. The frames on which you hang up your trophies must be crosses: these are, as it were, the very core of your pageants. [670] Thus, in your victories, the religion of your camp makes even crosses objects of worship; your standards it adores, your standards are the sanction of its oaths; your standards it prefers before Jupiter himself. But all that parade [671] of images, and that display of pure gold, are (as so many) necklaces of the crosses. In like manner also, in the banners and ensigns, which your soldiers guard with no less sacred care, you have the streamers (and) vestments of your crosses. You are ashamed, I suppose, to worship unadorned and simple crosses. __________________________________________________________________ [654] Comp. The Apology, c. xvi. [655] Crucis antistites. [656] Erit. [657] Consacraneus. [658] Viderint. [659] Viderit. [660] Stipite crucis. [661] Solo staticulo. The use of wood in the construction of an idol is mentioned afterward. [662] Omne robur. [663] Antemna. See our Anti-Marcion, p. 156. Ed. Edinburgh. [664] De isto patibulo. [665] Plasta. [666] In primo. [667] Statumini. [668] Comp. The Apology, c. xii.: "Every image of a god has been first constructed on a cross and stake, and plastered with cement. The body of your god is first dedicated upon a gibbet." [669] Veneramini. [670] Tropæum, for "tropæorum." We have given the sense rather than the words of this awkward sentence. [671] Suggestus. __________________________________________________________________ Chapter XIII. [672] --The Charge of Worshipping the Sun Met by a Retort. Others, with greater regard to good manners, it must be confessed, suppose that the sun is the god of the Christians, because it is a well-known fact that we pray towards the east, or because we make Sunday a day of festivity. What then? Do you do less than this? Do not many among you, with an affectation of sometimes worshipping the heavenly bodies likewise, move your lips in the direction of the sunrise? It is you, at all events, who have even admitted the sun into the calendar of the week; and you have selected its day, [673] in preference to the preceding day [674] as the most suitable in the week [675] for either an entire abstinence from the bath, or for its postponement until the evening, or for taking rest and for banqueting. By resorting to these customs, you deliberately deviate from your own religious rites to those of strangers. For the Jewish feasts on the Sabbath and "the Purification," [676] and Jewish also are the ceremonies of the lamps, [677] and the fasts of unleavened bread, and the "littoral prayers," [678] all which institutions and practices are of course foreign from your gods. Wherefore, that I may return from this digression, you who reproach us with the sun and Sunday should consider your proximity to us. We are not far off from your Saturn and your days of rest. __________________________________________________________________ [672] Comp. The Apology, c. xvi. [673] Sunday. [674] Saturday. [675] Ex diebus. [676] On the "Coena pura," see our Anti-Marcion, p. 386, note 4. [677] See Lev. xxiv. 2; also 2 Chron. xiii. 11. Witsius (Ægyptiaca, ii. 16, 17) compares the Jewish with the Egyptian "ritus lucernarum." [678] Tertullian, in his tract de Jejun. xvi., speaks of the Jews praying (after the loss of their temple, and in their dispersion) in the open air, "per omne litus." __________________________________________________________________ Chapter XIV. [679] --The Vile Calumny About Onocoetes Retorted on the Heathen by Tertullian. Report has introduced a new calumny respecting our God. Not so long ago, a most abandoned wretch in that city of yours, [680] a man who had deserted indeed his own religion--a Jew, in fact, who had only lost his skin, flayed of course by wild beasts, [681] against which he enters the lists for hire day after day with a sound body, and so in a condition to lose his skin [682] --carried about in public a caricature of us with this label: Onocoetes. [683] This (figure) had ass's ears, and was dressed in a toga with a book, having a hoof on one of his feet. And the crowd believed this infamous Jew. For what other set of men is the seed-plot [684] of all the calumny against us? Throughout the city, therefore, Onocoetes is all the talk. As, however, it is less then "a nine days' wonder," [685] and so destitute of all authority from time, and weak enough from the character of its author, I shall gratify myself by using it simply in the way of a retort. Let us then see whether you are not here also found in our company. Now it matters not what their form may be, when our concern is about deformed images. You have amongst you gods with a dog's head, and a lion's head, with the horns of a cow, and a ram, and a goat, goat-shaped or serpent-shaped, and winged in foot, head, and back. Why therefore brand our one God so conspicuously? Many an Onocoetes is found amongst yourselves. __________________________________________________________________ [679] Comp. The Apology, c. xvi. [680] In ista civitate, Rome. [681] This is explained in the passage of The Apology (xvi.): "He had for money exposed himself with criminals to fight with wild beasts." [682] Decutiendus, from a jocular word, "decutire." [683] This curious word is compounded of honos, an ass, and koiasthai, which Hesychius explains by ierasthai, to act as a priest. The word therefore means, "asinarius sacerdos," "an ass of a priest." Calumnious enough; but suited to the vile occasion, and illustrative of the ribald opposition which Christianity had to encounter. [684] We take Rigaltius' reading, "seminarium." [685] Tanquam hesternum. __________________________________________________________________ Chapter XV. [686] --The Charge of Infanticide Retorted on the Heathen. Since we are on a par in respect of the gods, it follows that there is no difference between us on the point of sacrifice, or even of worship, [687] if I may be allowed to make good our comparison from another sort of evidence. We begin our religious service, or initiate our mysteries, with slaying an infant. As for you, since your own transactions in human blood and infanticide have faded from your memory, you shall be duly reminded of them in the proper place; we now postpone most of the instances, that we may not seem to be everywhere [688] handling the selfsame topics. Meanwhile, as I have said, the comparison between us does not fail in another point of view. For if we are infanticides in one sense, you also can hardly be deemed such in any other sense; because, although you are forbidden by the laws to slay new-born infants, it so happens that no laws are evaded with more impunity or greater safety, with the deliberate knowledge of the public, and the suffrages [689] of this entire age. [690] Yet there is no great difference between us, only you do not kill your infants in the way of a sacred rite, nor (as a service) to God. But then you make away with them in a more cruel manner, because you expose them to the cold and hunger, and to wild beasts, or else you get rid of them by the slower death of drowning. If, however, there does occur any dissimilarity between us in this matter, [691] you must not overlook the fact that it is your own dear children [692] whose life you quench; and this will supplement, nay, abundantly aggravate, on your side of the question, whatever is defective in us on other grounds. Well, but we are said to sup off our impious sacrifice! Whilst we postpone to a more suitable place [693] whatever resemblance even to this practice is discoverable amongst yourselves, we are not far removed from you in voracity. If in the one case there is unchastity, and in ours cruelty, we are still on the same footing (if I may so far admit our guilt [694] ) in nature, where cruelty is always found in concord with unchastity. But, after all, what do you less than we; or rather, what do you not do in excess of us? I wonder whether it be a small matter to you [695] to pant for human entrails, because you devour full-grown men alive? Is it, forsooth, only a trifle to lick up human blood, when you draw out [696] the blood which was destined to live? Is it a light thing in your view to feed on an infant, when you consume one wholly before it is come to the birth? [697] __________________________________________________________________ [686] Comp. The Apology, c. ix. [687] Sacri. [688] He refers in this passage to his Apology, especially c. ix. [689] Tabellis. [690] Unius ætatis. This Oehler explains by "per unam jam totam hanc ætatem." [691] Genere. [692] Pignora, scil. amoris. [693] See Apology, c. ix. [694] Si forte. [695] Parum scilicet? [696] Elicitis. [697] Infantem totum præcocum. __________________________________________________________________ Chapter XVI. [698] --Other Charges Repelled by the Same Method. The Story of the Noble Roman Youth and His Parents. I am now come to the hour for extinguishing the lamps, and for using the dogs, and practising the deeds of darkness. And on this point I am afraid I must succumb to you; for what similar accusation shall I have to bring against you? But you should at once commend the cleverness with which we make our incest look modest, in that we have devised a spurious night, [699] to avoid polluting the real light and darkness, and have even thought it right to dispense with earthly lights, and to play tricks also with our conscience. For whatever we do ourselves, we suspect in others when we choose (to be suspicious). As for your incestuous deeds, on the contrary, [700] men enjoy them at full liberty, in the face of day, or in the natural night, or before high Heaven; and in proportion to their successful issue is your own ignorance of the result, since you publicly indulge in your incestuous intercourse in the full cognizance of broad day-light. (No ignorance, however, conceals our conduct from our eyes,) for in the very darkness we are able to recognise our own misdeeds. The Persians, you know very well, [701] according to Ctesias, live quite promiscuously with their mothers, in full knowledge of the fact, and without any horror; whilst of the Macedonians it is well known that they constantly do the same thing, and with perfect approbation: for once, when the blinded [702] OEdipus came upon their stage, they greeted him with laughter and derisive cheers. The actor, taking off his mask in great alarm, said, "Gentlemen, have I displeased you?" "Certainly not," replied the Macedonians, "you have played your part well enough; but either the author was very silly, if he invented (this mutilation as an atonement for the incest), or else OEdipus was a great fool for his pains if he really so punished himself;" and then they shouted out one to the other, Elsune eis ten metera. But how insignificant, (say you,) is the stain which one or two nations can make on the whole world! As for us, we of course have infected the very sun, polluted the entire ocean! Quote, then, one nation which is free from the passions which allure the whole race of men to incest! If there is a single nation which knows nothing of concubinage through the necessity of age and sex--to say nothing of lust and licentiousness--that nation will be a stranger to incest. If any nature can be found so peculiarly removed from the human state as to be liable neither to ignorance, nor error, nor misfortune, that alone may be adduced with any consistency as an answer to the Christians. Reflect, therefore, on the licentiousness which floats about amongst men's passions [703] as if they were the winds, and consider whether there be any communities which the full and strong tides of passion fail to waft to the commission of this great sin. In the first place, when you expose your infants to the mercy of others, or leave them for adoption to better parents than yourselves, do you forget what an opportunity for incest is furnished, how wide a scope is opened for its accidental commission? Undoubtedly, such of you as are more serious from a principle of self-restraint and careful reflection, abstain from lusts which could produce results of such a kind, in whatever place you may happen to be, at home or abroad, so that no indiscriminate diffusion of seed, or licentious reception thereof, will produce children to you unawares, such as their very parents, or else other children, might encounter in inadvertent incest, for no restraint from age is regarded in (the importunities of) lust. All acts of adultery, all cases of fornication, all the licentiousness of public brothels, whether committed at home or perpetrated out of doors, [704] serve to produce confusions of blood and complications of natural relationship, [705] and thence to conduce to incest; from which consummation your players and buffoons draw the materials of their exhibitions. It was from such a source, too, that so flagrant a tragedy recently burst upon the public as that which the prefect Fuscianus had judicially to decide. A boy of noble birth, who, by the unintentional neglect of his attendants, [706] had strolled too far from home, was decoyed by some passers-by, and carried off. The paltry Greek [707] who had the care of him, or somebody else, [708] in true Greek fashion, had gone into the house and captured him. Having been taken away into Asia, he is brought, when arrived at full age, back to Rome, and exposed for sale. His own father buys him unawares, and treats him as a Greek. [709] Afterwards, as was his wont, the youth is sent by his master into the fields, chained as a slave. [710] Thither the tutor and the nurse had already been banished for punishment. The whole case is represented to them; they relate each other's misfortunes: they, on the one hand, how they had lost their ward when he was a boy; he, on the other hand, that he had been lost from his boyhood. But they agreed in the main, that he was a native of Rome of a noble family; perhaps he further gave sure proofs of his identity. Accordingly, as God willed it for the purpose of fastening a stain upon that age, a presentiment about the time excites him, the periods exactly suit his age, even his eyes help to recall [711] his features, some peculiar marks on his body are enumerated. His master and mistress, who are now no other than his own father and mother, anxiously urge a protracted inquiry. The slave-dealer is examined, the unhappy truth is all discovered. When their wickedness becomes manifest, the parents find a remedy for their despair by hanging themselves; to their son, who survives the miserable calamity, their property is awarded by the prefect, not as an inheritance, but as the wages of infamy and incest. That one case was a sufficient example for public exposure [712] of the sins of this sort which are secretly perpetrated among you. Nothing happens among men in solitary isolation. But, as it seems to me, it is only in a solitary case that such a charge can be drawn out against us, even in the mysteries of our religion. You ply us evermore with this charge; [713] yet there are like delinquencies to be traced amongst you, even in your ordinary course of life. [714] __________________________________________________________________ [698] Comp. The Apology, c. ix. [699] Adulteram noctem. [700] Ceterum. [701] Plane. [702] Trucidatus oculos. [703] Errores. [704] Sive stativo vel ambulatorio titulo. [705] Compagines generis. [706] Comitum. [707] Græculus. [708] "Aliquis" is here understood. [709] Utitur Græco, i.e., cinædo, "for purposes of lust." [710] Or, "is sent into the country, and put into prison." [711] Aliquid recordantur. [712] Publicæ eruptionis. [713] Intentatis. [714] Vestris non sacramentis, with a hyphen, "your non-mysteries." __________________________________________________________________ Chapter XVII. [715] --The Christian Refusal to Swear by the Genius of Cæsar. Flippancy and Irreverence Retorted on the Heathen. As to your charges of obstinacy and presumption, whatever you allege against us, even in these respects, there are not wanting points in which you will bear a comparison with us. Our first step in this contumacious conduct concerns that which is ranked by you immediately after [716] the worship due to God, that is, the worship due to the majesty of the Cæsars, in respect of which we are charged with being irreligious towards them, since we neither propitiate their images nor swear by their genius. We are called enemies of the people. Well, be it so; yet at the same time (it must not be forgotten, that) the emperors find enemies amongst you heathen, and are constantly getting surnames to signalize their triumphs--one becoming Parthicus, [717] and another Medicus and Germanicus. [718] On this head [719] the Roman people must see to it who they are amongst whom [720] there still remain nations which are unsubdued and foreign to their rule. But, at all events, you are of us, [721] and yet you conspire against us. (In reply, we need only state) a well-known fact, [722] that we acknowledge the fealty of Romans to the emperors. No conspiracy has ever broken out from our body: no Cæsar's blood has ever fixed a stain upon us, in the senate or even in the palace; no assumption of the purple has ever in any of the provinces been affected by us. The Syrias still exhale the odours of their corpses; still do the Gauls [723] fail to wash away (their blood) in the waters of their Rhone. Your allegations of our insanity [724] I omit, because they do not compromise the Roman name. But I will grapple with [725] the charge of sacrilegious vanity, and remind you of [726] the irreverence of your own lower classes, and the scandalous lampoons [727] of which the statues are so cognizant, and the sneers which are sometimes uttered at the public games, [728] and the curses with which the circus resounds. If not in arms, you are in tongue at all events always rebellious. But I suppose it is quite another affair to refuse to swear by the genius of Cæsar? For it is fairly open to doubt as to who are perjurers on this point, when you do not swear honestly [729] even by your gods. Well, we do not call the emperor God; for on this point sannam facimus, [730] as the saying is. But the truth is, that you who call Cæsar God both mock him, by calling him what he is not, and curse him, because he does not want to be what you call him. For he prefers living to being made a god. [731] __________________________________________________________________ [715] Comp. The Apology, c. xxxv. [716] Secunda. [717] Severus, in a.d. 198. [718] These titles were borne by Caracalla. [719] Or, "topic"--hoc loco. [720] i.e., whether among the Christians or the heathen. [721] A cavil of the heathen. [722] Sane. [723] Galliæ. [724] Vesaniæ. [725] Conveniam. [726] Recognoscam. [727] Festivos libellos. [728] A concilio. [729] Ex fide. [730] Literally, "we make faces." [731] Comp. The Apology, c. xxxiii., p. 37, supra, and Minucius Felix, Octavius, c. xxiii. [Vol. IV. this Series.] __________________________________________________________________ Chapter XVIII. [732] --Christians Charged with an Obstinate Contempt of Death. Instances of the Same are Found Amongst the Heathen. The rest of your charge of obstinacy against us you sum up in this indictment, that we boldly refuse neither your swords, nor your crosses, nor your wild beasts, nor fire, nor tortures, such is our obduracy and contempt of death. But (you are inconsistent in your charges); for in former times amongst your own ancestors all these terrors have come in men's intrepidity [733] not only to be despised, but even to be held in great praise. How many swords there were, and what brave men were willing to suffer by them, it were irksome to enumerate. [734] (If we take the torture) of the cross, of which so many instances have occurred, exquisite in cruelty, your own Regulus readily initiated the suffering which up to his day was without a precedent; [735] a queen of Egypt used wild beasts of her own (to accomplish her death); [736] the Carthaginian woman, who in the last extremity of her country was more courageous than her husband Asdrubal, [737] only followed the example, set long before by Dido herself, of going through fire to her death. Then, again, a woman of Athens defied the tyrant, exhausted his tortures, and at last, lest her person and sex might succumb through weakness, she bit off her tongue and spat out of her mouth the only possible instrument of a confession which was now out of her power. [738] But in your own instance you account such deeds glorious, in ours obstinate. Annihilate now the glory of your ancestors, in order that you may thereby annihilate us also. Be content from henceforth to repeal the praises of your forefathers, in order that you may not have to accord commendation to us for the same (sufferings). Perhaps (you will say) the character of a more robust age may have rendered the spirits of antiquity more enduring. Now, however, (we enjoy) the blessing of quietness and peace; so that the minds and dispositions of men (should be) more tolerant even towards strangers. Well, you rejoin, be it so: you may compare yourselves with the ancients; we must needs pursue with hatred all that we find in you offensive to ourselves, because it does not obtain currency [739] among us. Answer me, then, on each particular case by itself. I am not seeking for examples on a uniform scale. [740] Since, forsooth, the sword through their contempt of death produced stories of heroism amongst your ancestors, it is not, of course, [741] from love of life that you go to the trainers sword in hand and offer yourselves as gladiators, [742] (nor) through fear of death do you enrol your names in the army. [743] Since an ordinary [744] woman makes her death famous by wild beasts, it cannot but be of your own pure accord that you encounter wild beasts day after day in the midst of peaceful times. Although no longer any Regulus among you has raised a cross as the instrument of his own crucifixion, yet a contempt of the fire has even now displayed itself, [745] since one of yourselves very lately has offered for a wager [746] to go to any place which may be fixed upon and put on the burning shirt. [747] If a woman once defiantly danced beneath the scourge, the same feat has been very recently performed again by one of your own (circus-) hunters [748] as he traversed the appointed course, not to mention the famous sufferings of the Spartans. [749] __________________________________________________________________ [732] Comp., The Apology, c. 50 [p. 54, infra.] [733] A virtute didicerunt. [734] With the "piget prosequi" to govern the preceding oblique clause, it is unnecessary to suppose (with Oehler) the omission here of some verb like "erogavit." [735] Novitatem...dedicavit. [736] Tertullian refers to Cleopatra's death also in his tract ad Mart. c. iv. [See this Vol. infra.] [737] This case is again referred to in this treatise (p. 138), and in ad Mart c. iv. [See this Volume, infra.] [738] Eradicatæ confessionis. [See p. 55, supra.] [739] Non invenitur. [740] Eadem voce. [741] Utique. The ironical tone of Tertullian's answer is evident. [742] Gladio ad lanistas auctoratis. [743] We follow Oehler in giving the clause this negative turn; he renders it: "Tretet nicht aus Furcht vor dem Tode ins Kriegsheer ein." [744] Alicui. [745] Jam evasit. [746] Auctoravit. [747] Vestiendum incendiale tunica. [748] Inter venatorios: "venatores circi" (Oehler). [749] "Doubtless the stripes which the Spartans endured with such firmness, aggravated by the presence of their nearest relatives, who encouraged them, conferred honour upon their family."--Apology, c. 50. [See p. 55, supra.] __________________________________________________________________ Chapter XIX. [750] --If Christians and the Heathen Thus Resemble Each Other, There is Great Difference in the Grounds and Nature of Their Apparently Similar Conduct. Here end, I suppose, your tremendous charges of obstinacy against the Christians. Now, since we are amenable to them in common with yourselves, it only remains that we compare the grounds which the respective parties have for being personally derided. All our obstinacy, however, is with you a foregone conclusion, [751] based on our strong convictions; for we take for granted [752] a resurrection of the dead. Hope in this resurrection amounts to [753] a contempt of death. Ridicule, therefore, as much as you like the excessive stupidity of such minds as die that they may live; but then, in order that you may be able to laugh more merrily, and deride us with greater boldness, you must take your sponge, or perhaps your tongue, and wipe away those records of yours every now and then cropping out, [754] which assert in not dissimilar terms that souls will return to bodies. But how much more worthy of acceptance is our belief which maintains that they will return to the same bodies! And how much more ridiculous is your inherited conceit, [755] that the human spirit is to reappear in a dog, or a mule, or a peacock! Again, we affirm that a judgment has been ordained by God according to the merits of every man. This you ascribe to Minos and Rhadamanthus, while at the same time you reject Aristides, who was a juster judge than either. By the award of the judgment, we say that the wicked will have to spend an eternity in endless fire, the pious and innocent in a region of bliss. In your view likewise an unalterable condition is ascribed to the respective destinations of Pyriphlegethon [756] and Elysium. Now they are not merely your composers of myth and poetry who write songs of this strain; but your philosophers also speak with all confidence of the return of souls to their former state, [757] and of the twofold award [758] of a final judgment. __________________________________________________________________ [750] Compare The Apology, cc. xlvii. xlviii. xlix. [This Vol., supra.] [751] Præstruitur. [752] Præsumimus. [753] Est. [754] Interim. [755] Traditum. [756] The heathen hell, Tartarus or Orcus. [757] Reciprocatione. [758] Distributione. __________________________________________________________________ Chapter XX.--Truth and Reality Pertain to Christians Alone. The Heathen Counselled to Examine and Embrace It. How long therefore, O most unjust heathen, will you refuse to acknowledge us, and (what is more) to execrate your own (worthies), since between us no distinction has place, because we are one and the same? Since you do not (of course) hate what you yourselves are, give us rather your right hands in fellowship, unite your salutations, [759] mingle your embraces, sanguinary with the sanguinary, incestuous with the incestuous, conspirators with conspirators, obstinate and vain with those of the selfsame qualities. In company with each other, we have been traitors to the majesty of the gods; and together do we provoke their indignation. You too have your "third race;" [760] not indeed third in the way of religious rite, [761] but a third race in sex, and, made up as it is of male and female in one, it is more fitted to men and women (for offices of lust). [762] Well, then, do we offend you by the very fact of our approximation and agreement? Being on a par is apt to furnish unconsciously the materials for rivalry. Thus "a potter envies a potter, and a smith a smith." [763] But we must now discontinue this imaginary confession. [764] Our conscience has returned to the truth, and to the consistency of truth. For all those points which you allege [765] (against us) will be really found in ourselves alone; and we alone can rebut them, against whom they are adduced, by getting you to listen [766] to the other side of the question, whence that full knowledge is learnt which both inspires counsel and directs the judgment. Now it is in fact your own maxim, that no one should determine a cause without hearing both sides of it; and it is only in our own case that you neglect (the equitable principle). You indulge to the full [767] that fault of human nature, that those things which you do not disallow in yourselves you condemn in others, or you boldly charge [768] against others those things the guilt of which [769] you retain a lasting consciousness of [770] in yourselves. The course of life in which you will choose to occupy yourselves is different from ours: whilst chaste in the eyes of others, you are unchaste towards your own selves; whilst vigorous against vice out of doors, you succumb to it at home. This is the injustice (which we have to suffer), that, knowing truth, we are condemned by those who know it not; free from guilt, we are judged by those who are implicated in it. Remove the mote, or rather the beam, out of your own eye, that you may be able to extract the mote from the eyes of others. Amend your own lives first, that you may be able to punish the Christians. Only so far as you shall have effected your own reformation, will you refuse to inflict punishment on them--nay, so far will you have become Christians yourselves; and as you shall have become Christians, so far will you have compassed your own amendment of life. Learn what that is which you accuse in us, and you will accuse no longer; search out what that is which you do not accuse in yourselves, and you will become self-accusers. From these very few and humble remarks, so far as we have been able to open out the subject to you, you will plainly get some insight into (your own) error, and some discovery of our truth. Condemn that truth if you have the heart, [771] but only after you have examined it; and approve the error still, if you are so minded, [772] only first explore it. But if your prescribed rule is to love error and hate truth, why, (let me ask,) do you not probe to a full discovery the objects both of your love and your hatred? __________________________________________________________________ [759] Compingite oscula. [760] Eunuchs (Rigalt.). [761] As the Christians were held to be; coming after (1) the heathen, (2) the Jews. See above, c. viii., and Scorpiace, c. x. [762] Eunuchs (Rigalt.). [763] An oft-quoted proverb in ancient writers. It occurs in Hesiod (Opp. et Dies) 25. [764] Literally, "cease henceforth, O, simulated confession." [765] Omnia ista. [766] This seems to be the force of the "agnitione," which Oehler renders "auditione." [767] Satisfacitis. [768] Jactetis. [769] Quorum reatum. [770] Memineritis. [771] Si potestis. [772] Si putatis. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book II. [773] Chapter I.--The Heathen Gods from Heathen Authorities. Varro Has Written a Work on the Subject. His Threefold Classification. The Changeable Character of that Which Ought to Be Fixed and Certain. Our defence requires that we should at this point discuss with you the character of your gods, O ye heathen, fit objects of our pity, [774] appealing even to your own conscience to determine whether they be truly gods, as you would have it supposed, or falsely, as you are unwilling to have proved. [775] Now this is the material part of human error, owing to the wiles of its author, that it is never free from the ignorance of error, [776] whence your guilt is all the greater. Your eyes are open, yet they see not; your ears are unstopped, yet they hear not; though your heart beats, it is yet dull, nor does your mind understand [777] that of which it is cognizant. [778] If indeed the enormous perverseness (of your worship) could [779] be broken up [780] by a single demurrer, we should have our objection ready to hand in the declaration [781] that, as we know all those gods of yours to have been instituted by men, all belief in the true Deity is by this very circumstance brought to nought; [782] because, of course, nothing which some time or other had a beginning can rightly seem to be divine. But the fact is, [783] there are many things by which tenderness of conscience is hardened into the callousness of wilful error. Truth is beleaguered with the vast force (of the enemy), and yet how secure she is in her own inherent strength! And naturally enough [784] when from her very adversaries she gains to her side whomsoever she will, as her friends and protectors, and prostrates the entire host of her assailants. It is therefore against these things that our contest lies--against the institutions of our ancestors, against the authority of tradition, [785] the laws of our governors, and the reasonings of the wise; against antiquity, custom, submission; [786] against precedents, prodigies, miracles,--all which things have had their part in consolidating that spurious [787] system of your gods. Wishing, then, to follow step by step your own commentaries which you have drawn out of your theology of every sort (because the authority of learned men goes further with you in matters of this kind than the testimony of facts), I have taken and abridged the works of Varro; [788] for he in his treatise Concerning Divine Things, collected out of ancient digests, has shown himself a serviceable guide [789] for us. Now, if I inquire of him who were the subtle inventors [790] of the gods, he points to either the philosophers, the peoples, or the poets. For he has made a threefold distinction in classifying the gods: one being the physical class, of which the philosophers treat; another the mythic class, which is the constant burden of [791] the poets; the third, the gentile class, which the nations have adopted each one for itself. When, therefore, the philosophers have ingeniously composed their physical (theology) out of their own conjectures, when the poets have drawn their mythical from fables, and the (several) nations have forged their gentile (polytheism) according to their own will, where in the world must truth be placed? In the conjectures? Well, but these are only a doubtful conception. In the fables? But they are at best an absurd story. In the popular accounts? [792] This sort of opinion, [793] however, is only promiscuous [794] and municipal. Now all things with the philosophers are uncertain, because of their variation with the poets all is worthless, because immoral; with the nations all is irregular and confused, because dependent on their mere choice. The nature of God, however, if it be the true one with which you are concerned, is of so definite a character as not to be derived from uncertain speculations, [795] nor contaminated with worthless fables, nor determined by promiscuous conceits. It ought indeed to be regarded, as it really is, as certain, entire, universal, because it is in truth the property of all. Now, what god shall I believe? One that has been gauged by vague suspicion? One that history [796] has divulged? One that a community has invented? It would be a far worthier thing if I believed no god, than one which is open to doubt, or full of shame, or the object of arbitrary selection. [797] __________________________________________________________________ [773] In this part of his work the author reviews the heathen mythology, and exposes the absurdity of the polytheistic worship in the various classes of the gods, according to the distribution of Varro. [774] Miserandæ. [775] Literally, "unwilling to know." [776] i.e., it does not know that it is error. [777] Nescit. [778] Agnoscit. [779] Liceret. [780] Discuti, or, in the logical sense, "be tested." [781] Nunciatio (legally, this is "an information lodged against a wrong.") [782] Excidere, "falls through." [783] Sed enim. [784] Quidni? [785] Receptorum. [786] Necessitatem, answering to the "leges dominantium." [787] Adulterinam. [788] St. Augustine, in his de Civit. Dei, makes similar use of Varro's work on the heathen gods, Liber Divinarum. [789] Scopum, perhaps "mark." [790] Insinuatores. [791] Volutetur. [792] Adoptionibus. [793] Adoptatio. [794] Passiva, "a jumble." [795] Argumentationibus. [796] Historia. This word seems to refer to the class of mythical divinity above mentioned. It therefore means "fable" or "absurd story" (see above). [797] Adoptivum. __________________________________________________________________ Chapter II.--Philosophers Had Not Succeeded in Discovering God. The Uncertainty and Confusion of Their Speculations. But the authority of the physical philosophers is maintained among you [798] as the special property [799] of wisdom. You mean of course, that pure and simple wisdom of the philosophers which attests its own weakness mainly by that variety of opinion which proceeds from an ignorance of the truth. Now what wise man is so devoid of truth, as not to know that God is the Father and Lord of wisdom itself and truth? Besides, there is that divine oracle uttered by Solomon: "The fear of the Lord," says he, "is the beginning of wisdom." [800] But [801] fear has its origin in knowledge; for how will a man fear that of which he knows nothing? Therefore he who shall have the fear of God, even if he be ignorant of all things else, if he has attained to the knowledge and truth of God, [802] will possess full and perfect wisdom. This, however, is what philosophy has not clearly realized. For although, in their inquisitive disposition to search into all kinds of learning, the philosophers may seem to have investigated the sacred Scriptures themselves for their antiquity, and to have derived thence some of their opinions; yet because they have interpolated these deductions they prove that they have either despised them wholly or have not fully believed them, for in other cases also the simplicity of truth is shaken [803] by the over-scrupulousness of an irregular belief, [804] and that they therefore changed them, as their desire of glory grew, into products of their own mind. The consequence of this is, that even that which they had discovered degenerated into uncertainty, and there arose from one or two drops of truth a perfect flood of argumentation. For after they had simply [805] found God, they did not expound Him as they found Him, but rather disputed about His quality, and His nature, and even about His abode. The Platonists, indeed, (held) Him to care about worldly things, both as the disposer and judge thereof. The Epicureans regarded Him as apathetic [806] and inert, and (so to say) a non-entity. [807] The Stoics believed Him to be outside of the world; the Platonists, within the world. The God whom they had so imperfectly admitted, they could neither know nor fear; and therefore they could not be wise, since they wandered away indeed from the beginning of wisdom," that is, "the fear of God." Proofs are not wanting that among the philosophers there was not only an ignorance, but actual doubt, about the divinity. Diogenes, when asked what was taking place in heaven, answered by saying, "I have never been up there." Again, whether there were any gods, he replied, "I do not know; only there ought to be gods." [808] When Croesus inquired of Thales of Miletus what he thought of the gods, the latter having taken some time [809] to consider, answered by the word "Nothing." Even Socrates denied with an air of certainty [810] those gods of yours. [811] Yet he with a like certainty requested that a cock should be sacrificed to Æsculapius. And therefore when philosophy, in its practice of defining about God, is detected in such uncertainty and inconsistency, what "fear" could it possibly have had of Him whom it was not competent [812] clearly to determine? We have been taught to believe of the world that it is god. [813] For such the physical class of theologizers conclude it to be, since they have handed down such views about the gods that Dionysius the Stoic divides them into three kinds. The first, he supposes, includes those gods which are most obvious, as the Sun, Moon, and Stars; the next, those which are not apparent, as Neptune; the remaining one, those which are said to have passed from the human state to the divine, as Hercules and Amphiaraus. In like manner, Arcesilaus makes a threefold form of the divinity--the Olympian, the Astral, the Titanian--sprung from Coelus and Terra; from which through Saturn and Ops came Neptune, Jupiter, and Orcus, and their entire progeny. Xenocrates, of the Academy, makes a twofold division--the Olympian and the Titanian, which descend from Coelus and Terra. Most of the Egyptians believe that there are four gods--the Sun and the Moon, the Heaven and the Earth. Along with all the supernal fire Democritus conjectures that the gods arose. Zeno, too, will have it that their nature resembles it. Whence Varro also makes fire to be the soul of the world, that in the world fire governs all things, just as the soul does in ourselves. But all this is most absurd. For he says, Whilst it is in us, we have existence; but as soon as it has left us, we die. Therefore, when fire quits the world in lightning, the world comes to its end. __________________________________________________________________ [798] Patrocinatur. [799] Mancipium. [800] Prov. ix. 10; Ps. cxi. 10. [801] Porro. [802] Deum omnium notititam et veritatem adsecutus, i.e., "following the God of all as knowledge and truth." [803] Nutat. [804] Passivæ fidei. [805] Solummodo. [806] Otiosum. [807] "A nobody." [808] Nisi ut sint expedire. [809] Aliquot commeatus. [810] Quasi certus. [811] Istos deos. [812] Non tenebat. [813] De mundo deo didicimus. __________________________________________________________________ Chapter III.--The Physical Philosophers Maintained the Divinity of the Elements; The Absurdity of the Tenet Exposed. From these developments of opinion, we see that your [814] physical class of philosophers are driven to the necessity of contending that the elements are gods, since it alleges that other gods are sprung from them; for it is only from gods that gods could be born. Now, although we shall have to examine these other gods more fully in the proper place, in the mythic section of the poets, yet, inasmuch as we must meanwhile treat of them in their connection with the present class, [815] we shall probably even from their present class, [816] when once we turn to the gods themselves, succeed in showing that they can by no means appear to be gods who are said to be sprung from the elements; so that we have at once a presumption [817] that the elements are not gods, since they which are born of the elements are not gods. In like manner, whilst we show that the elements are not gods, we shall, according to the law of natural relationship, [818] get a presumptive argument that they cannot rightly be maintained to be gods whose parents (in this case the elements) are not gods. It is a settled point [819] that a god is born of a god, and that what lacks divinity [820] is born of what is not divine. Now, so far as [821] the world of which your philosophers treat [822] (for I apply this term to the universe in the most comprehensive sense [823] ) contains the elements, ministering to them as its component parts (for whatever its own condition may be, the same of course will be that of its elements and constituent portions), it must needs have been formed either by some being, according to the enlightened view [824] of Plato, or else by none, according to the harsh opinion [825] of Epicurus; and since it was formed, by having a beginning, it must also have an end. That, therefore, which at one time before its beginning had no existence, and will by and by after its end cease to have an existence, cannot of course, by any possibility, seem to be a god, wanting as it does that essential character of divinity, eternity, which is reckoned to be [826] without beginning, and without end. If, however, it [827] is in no wise formed, and therefore ought to be accounted divine--since, as divine, it is subject neither to a beginning nor an end of itself--how is it that some assign generation to the elements, which they hold to be gods, when the Stoics deny that anything can be born of a god? Likewise, how is it that they wish those beings, whom they suppose to be born of the elements, to be regarded as gods, when they deny that a god can be born? Now, what must hold good of the universe [828] will have to be predicated of the elements, I mean of heaven, and of earth, and of the stars, and of fire, which Varro has vainly proposed that you should believe [829] to be gods, and the parents of gods, contrary to that generation and nativity which he had declared to be impossible in a god. Now this same Varro had shown that the earth and the stars were animated. [830] But if this be the case, they must needs be also mortal, according to the condition [831] of animated nature; for although the soul is evidently immortal, this attribute is limited to it alone: it is not extended to that with which it is associated, that is, the body. Nobody, however, will deny that the elements have body, since we both touch them and are touched by them, and we see certain bodies fall down from them. If, therefore, they are animated, laying aside the principle [832] of a soul, as befits their condition as bodies, they are mortal--of course not immortal. And yet whence is it that the elements appear to Varro to be animated? Because, forsooth, the elements have motion. And then, in order to anticipate what may be objected on the other side, that many things else have motion--as wheels, as carriages, as several other machines--he volunteers the statement that he believes only such things to be animated as move of themselves, without any apparent mover or impeller from without, like the apparent mover of the wheel, or propeller of the carriage, or director of the machine. If, then, they are not animated, they have no motion of themselves. Now, when he thus alleges a power which is not apparent, he points to what it was his duty to seek after, even the creator and controller of the motion; for it does not at once follow that, because we do not see a thing, we believe that it does not exist. Rather, it is necessary the more profoundly to investigate what one does not see, in order the better to understand the character of that which is apparent. Besides if (you admit) only the existence of those things which appear and are supposed to exist simply because they appear, how is it that you also admit them to be gods which do not appear? If, moreover, those things seem to have existence which have none, why may they not have existence also which do not seem to have it? Such, for instance, as the Mover [833] of the heavenly beings. Granted, then, that things are animated because they move of themselves, and that they move of themselves when they are not moved by another: still it does not follow that they must straightway be gods, because they are animated, nor even because they move of themselves; else what is to prevent all animals whatever being accounted gods, moving as they do of themselves? This, to be sure, is allowed to the Egyptians, but their superstitious vanity has another basis. [834] __________________________________________________________________ [814] Istud. [815] Ad præsentem speciem, the physical class. [816] Or, classification. [817] Ut jam hinc præjudicatum sit. [818] Ad illam agnatorum speciem. [819] Scitum. [820] Non-deum. [821] "Quod," with a subj. mood. [822] Mundus iste. [823] Summaliter. [824] Humanitas. [825] Duritia. [826] Censetur. [827] i.e., "iste mundus." [828] Mundi, i.e., the universe; see above. [829] The best reading is "vobis credi;" this is one of Tertullian's "final infinitives." [830] Compare Augustine, de Civit. Dei, vii. 6, 23, 24, 28. [831] Formam. [832] Ratione. [833] Motatorem. [834] Alia sane vanitate. __________________________________________________________________ Chapter IV.--Wrong Derivation of the Word Theos. The Name Indicative of the True Deity. God Without Shape and Immaterial. Anecdote of Thales. Some affirm that the gods (i.e. theoi) were so called because the verbs theein and seisthai signify to run and to be moved. [835] This term, then, is not indicative of any majesty, for it is derived from running and motion, not from any dominion [836] of godhead. But inasmuch as the Supreme God whom we worship is also designated Theos, without however the appearance of any course or motion in Him, because He is not visible to any one, it is clear that that word must have had some other derivation, and that the property of divinity, innate in Himself, must have been discovered. Dismissing, then, that ingenious interpretation, it is more likely that the gods were not called theoi from running and motion, but that the term was borrowed from the designation of the true God; so that you gave the name theoi to the gods, whom you had in like manner forged for yourselves. Now, that this is the case, a plain proof is afforded in the fact that you actually give the common appellation theoi to all those gods of yours, in whom there is no attribute of course or motion indicated. When, therefore, you call them both theoi and immoveable with equal readiness, there is a deviation as well from the meaning of the word as from the idea [837] of godhead, which is set aside [838] if measured by the notion of course and motion. But if that sacred name be peculiarly significant of deity, and be simply true and not of a forced interpretation [839] in the case of the true God, but transferred in a borrowed sense [840] to those other objects which you choose to call gods, then you ought to show to us [841] that there is also a community of character between them, so that their common designation may rightly depend on their union of essence. But the true God, on the sole ground that He is not an object of sense, is incapable of being compared with those false deities which are cognizable to sight and sense (to sense indeed is sufficient); for this amounts to a clear statement of the difference between an obscure proof and a manifest one. Now, since the elements are obvious to all, (and) since God, on the contrary, is visible to none, how will it be in your power from that part which you have not seen to pass to a decision on the objects which you see? Since, therefore, you have not to combine them in your perception or your reason, why do you combine them in name with the purpose of combining them also in power? For see how even Zeno separates the matter of the world from God: he says that the latter has percolated through the former, like honey through the comb. God, therefore, and Matter are two words (and) two things. Proportioned to the difference of the words is the diversity of the things; the condition also of matter follows its designation. Now if matter is not God, because its very appellation teaches us so, how can those things which are inherent in matter--that is, the elements--be regarded as gods, since the component members cannot possibly be heterogeneous from the body? But what concern have I with physiological conceits? It were better for one's mind to ascend above the state of the world, not to stoop down to uncertain speculations. Plato's form for the world was round. Its square, angular shape, such as others had conceived it to be, he rounded off, I suppose, with compasses, from his labouring to have it believed to be simply without a beginning. [842] Epicurus, however, who had said, "What is above us is nothing to us," wished notwithstanding to have a peep at the sky, and found the sun to be a foot in diameter. Thus far you must confess [843] men were niggardly in even celestial objects. In process of time their ambitious conceptions advanced, and so the sun too enlarged its disk. [844] Accordingly, the Peripatetics marked it out as a larger world. [845] Now, pray tell me, what wisdom is there in this hankering after conjectural speculations? What proof is afforded to us, notwithstanding the strong confidence of its assertions, by the useless affectation of a scrupulous curiosity, [846] which is tricked out with an artful show of language? It therefore served Thales of Miletus quite right, when, star-gazing as he walked with all the eyes he had, he had the mortification of falling [847] into a well, and was unmercifully twitted by an Egyptian, who said to him, "Is it because you found nothing on earth to look at, that you think you ought to confine your gaze to the sky?" His fall, therefore, is a figurative picture of the philosophers; of those, I mean, [848] who persist in applying [849] their studies to a vain purpose, since they indulge a stupid curiosity on natural objects, which they ought rather (intelligently to direct) to their Creator and Governor. __________________________________________________________________ [835] This seems to mean: "because theein has also the sense of seiesthai (motion as well as progression)." [836] "Dominatione" is Oehler's reading, but he approves of "denominatione" (Rigault's reading); this would signify "designation of godhead." [837] Opinione. [838] Rescinditur. [839] Interpretatorium. [840] Reprehensum. [841] Docete. [842] Sine capite. [843] Scilicet. [844] Aciem. [845] Majorem orbem. Another reading has "majorem orbe," q.d. "as larger than the world." [846] Morositatis. [847] Cecidit turpiter. [848] Scilicet. [849] Habituros. __________________________________________________________________ Chapter V.--The Physical Theory Continued. Further Reasons Advanced Against the Divinity of the Elements. Why, then, do we not resort to that far more reasonable [850] opinion, which has clear proof of being derived from men's common sense and unsophisticated deduction? [851] Even Varro bears it in mind, when he says that the elements are supposed to be divine, because nothing whatever is capable, without their concurrence, [852] of being produced, nourished, or applied to the sustenance [853] of man's life and of the earth, since not even our bodies and souls could have sufficed in themselves without the modification [854] of the elements. By this it is that the world is made generally habitable,--a result which is harmoniously secured [855] by the distribution into zones, [856] except where human residence has been rendered impracticable by intensity of cold or heat. On this account, men have accounted as gods--the sun, because it imparts from itself the light of day, ripens the fruit with its warmth, and measures the year with its stated periods; the moon, which is at once the solace of the night and the controller of the months by its governance; the stars also, certain indications as they are of those seasons which are to be observed in the tillage of our fields; lastly, the very heaven also under which, and the earth over which, as well as the intermediate space within which, all things conspire together for the good of man. Nor is it from their beneficent influences only that a faith in their divinity has been deemed compatible with the elements, but from their opposite qualities also, such as usually happen from what one might call [857] their wrath and anger--as thunder, and hail, and drought, and pestilential winds, floods also, and openings of the ground, and earthquakes: these are all fairly enough [858] accounted gods, whether their nature becomes the object of reverence as being favourable, or of fear because terrible--the sovereign dispenser, [859] in fact, [860] both of help and of hurt. But in the practical conduct of social life, this is the way in which men act and feel: they do not show gratitude or find fault with the very things from which the succour or the injury proceeds, so much as with them by whose strength and power the operation of the things is effected. For even in your amusements you do not award the crown as a prize to the flute or the harp, but to the musician who manages the said flute or harp by the power of his delightful skill. [861] In like manner, when one is in ill-health, you do not bestow your acknowledgments on the flannel wraps, [862] or the medicines, or the poultices, but on the doctors by whose care and prudence the remedies become effectual. So again, in untoward events, they who are wounded with the sword do not charge the injury on the sword or the spear, but on the enemy or the robber; whilst those whom a falling house covers do not blame the tiles or the stones, but the oldness of the building; as again shipwrecked sailors impute their calamity not to the rocks and waves, but to the tempest. And rightly too; for it is certain that everything which happens must be ascribed not to the instrument with which, but to the agent by whom, it takes place; inasmuch as he is the prime cause of the occurrence, [863] who appoints both the event itself and that by whose instrumentality it comes to pass (as there are in all things these three particular elements--the fact itself, its instrument, and its cause), because he himself who wills the occurrence of a thing comes into notice [864] prior to the thing which he wills, or the instrument by which it occurs. On all other occasions therefore, your conduct is right enough, because you consider the author; but in physical phenomena your rule is opposed to that natural principle which prompts you to a wise judgment in all other cases, removing out of sight as you do the supreme position of the author, and considering rather the things that happen, than him by whom they happen. Thus it comes to pass that you suppose the power and the dominion to belong to the elements, which are but the slaves and functionaries. Now do we not, in thus tracing out an artificer and master within, expose the artful structure of their slavery [865] out of the appointed functions of those elements to which you ascribe (the attributes) of power? [866] But gods are not slaves; therefore whatever things are servile in character are not gods. Otherwise [867] they should prove to us that, according to the ordinary course of things, liberty is promoted by irregular licence, [868] despotism by liberty, and that by despotism divine power is meant. For if all the (heavenly bodies) overhead forget not [869] to fulfil their courses in certain orbits, in regular seasons, at proper distances, and at equal intervals--appointed in the way of a law for the revolutions of time, and for directing the guidance thereof--can it fail to result [870] from the very observance of their conditions and the fidelity of their operations, that you will be convinced both by the recurrence of their orbital courses and the accuracy of their mutations, when you bear in mind how ceaseless is their recurrence, that a governing power presides over them, to which the entire management of the world [871] is obedient, reaching even to the utility and injury of the human race? For you cannot pretend that these (phenomena) act and care for themselves alone, without contributing anything to the advantage of mankind, when you maintain that the elements are divine for no other reason than that you experience from them either benefit or injury to yourself. For if they benefit themselves only, you are under no obligation to them. __________________________________________________________________ [850] Humaniorem. [851] Conjectura. [852] Suffragio. [853] Sationem. [854] Temperamento. [855] Foederata. [856] Circulorum conditionibus. [857] Tanquam. [858] Jure. [859] Domina. [860] Scilicet. [861] Vi suavitatis. [862] Lanis. [863] Caput facti. [864] Invenitur. [865] Servitutis artem. "Artem" Oehler explains by "artificiose institutum." [866] We subjoin Oehler's text of this obscure sentence: "Non in ista investigatione alicujus artificis intus et domini servitutis artem ostendimus elementorum certis ex operis" (for "operibis," not unusual in Tertullian) "eorum quas facis potestatis?" [867] Aut. [868] De licentia passivitatis libertas approbetur. [869] Meminerunt. [870] Num non. [871] Universa negotiatio mundialis. __________________________________________________________________ Chapter VI.--The Changes of the Heavenly Bodies, Proof that They are Not Divine. Transition from the Physical to the Mythic Class of Gods. Come now, do you allow that the Divine Being not only has nothing servile in His course, but exists in unimpaired integrity, and ought not to be diminished, or suspended, or destroyed? Well, then, all His blessedness [872] would disappear, if He were ever subject to change. Look, however, at the stellar bodies; they both undergo change, and give clear evidence of the fact. The moon tells us how great has been its loss, as it recovers its full form; [873] its greater losses you are already accustomed to measure in a mirror of water; [874] so that I need not any longer believe in any wise what magians have asserted. The sun, too, is frequently put to the trial of an eclipse. Explain as best you may the modes of these celestial casualties, it is impossible [875] for God either to become less or to cease to exist. Vain, therefore, are [876] those supports of human learning, which, by their artful method of weaving conjectures, belie both wisdom and truth. Besides, [877] it so happens, indeed, according to your natural way of thinking, that he who has spoken the best is supposed to have spoken most truly, instead of him who has spoken the truth being held to have spoken the best. Now the man who shall carefully look into things, will surely allow it to be a greater probability that those [878] elements which we have been discussing are under some rule and direction, than that they have a motion of their own, and that being under government they cannot be gods. If, however, one is in error in this matter, it is better to err simply than speculatively, like your physical philosophers. But, at the same time, [879] if you consider the character of the mythic school, (and compare it with the physical,) the error which we have already seen frail men [880] making in the latter is really the more respectable one, since it ascribes a divine nature to those things which it supposes to be superhuman in their sensibility, whether in respect of their position, their power, their magnitude, or their divinity. For that which you suppose to be higher than man, you believe to be very near to God. __________________________________________________________________ [872] Felicitas. [873] These are the moon's monthly changes. [874] Tertullian refers to the Magian method of watching eclipses, the enoptromanteia. [875] Instead of "non valet," there is the reading "non volet," "God would not consent," etc. [876] Viderint igitur "Let them look to themselves," "never mind them." [877] Alias. [878] Ista. [879] Sedenim. [880] Mortalitas. __________________________________________________________________ Chapter VII.--The Gods of the Mythic Class. The Poets a Very Poor Authority in Such Matters. Homer and the Mythic Poets. Why Irreligious. But to pass to the mythic class of gods, which we attributed to the poets, [881] I hardly know whether I must only seek to put them on a par with our own human mediocrity, or whether they must be affirmed to be gods, with proofs of divinity, like the African Mopsus and the Boeotian Amphiaraus. I must now indeed but slightly touch on this class, of which a fuller view will be taken in the proper place. [882] Meanwhile, that these were only human beings, is clear from the fact that you do not consistently call them gods, but heroes. Why then discuss the point? Although divine honours had to be ascribed to dead men, it was not to them as such, of course. Look at your own practice, when with similar excess of presumption you sully heaven with the sepulchres of your kings: is it not such as are illustrious for justice, virtue, piety, and every excellence of this sort, that you honour with the blessedness of deification, contented even to incur contempt if you forswear yourselves [883] for such characters? And, on the other hand, do you not deprive the impious and disgraceful of even the old prizes of human glory, tear up [884] their decrees and titles, pull down their statues, and deface [885] their images on the current coin? Will He, however, who beholds all things, who approves, nay, rewards the good, prostitute before all men [886] the attribute of His own inexhaustible grace and mercy? And shall men be allowed an especial mount of care and righteousness, that they may be wise [887] in selecting and multiplying [888] their deities? Shall attendants on kings and princes be more pure than those who wait on the Supreme God? [889] You turn your back in horror, indeed, on outcasts and exiles, on the poor and weak, on the obscurely born and the low-lived; [890] but yet you honour, even by legal sanctions, [891] unchaste men, adulterers, robbers, and parricides. Must we regard it as a subject of ridicule or indignation, that such characters are believed to be gods who are not fit to be men? Then, again, in this mythic class of yours which the poets celebrate, how uncertain is your conduct as to purity of conscience and the maintenance thereof! For whenever we hold up to execration the wretched, disgraceful and atrocious (examples) of your gods, you defend them as mere fables, on the pretence of poetic licence; whenever we volunteer a silent contempt [892] of this said [893] poetic licence, then you are not only troubled with no horror of it, but you go so far as [894] to show it respect, and to hold it as one of the indispensable (fine) arts; nay, [895] you carry out the studies of your higher classes [896] by its means, as the very foundation [897] of your literature. Plato was of opinion that poets ought to be banished, as calumniators of the gods; (he would even have) Homer himself expelled from his republic, although, as you are aware, [898] he was the crowned head of them all. But while you admit and retain them thus, why should you not believe them when they disclose such things respecting your gods? And if you do believe your poets, how is it that you worship such gods (as they describe)? If you worship them simply because you do not believe the poets, why do you bestow praise on such lying authors, without any fear of giving offence to those whose calumniators you honour? A regard for truth [899] is not, of course, to be expected of poets. But when you say that they only make men into gods after their death, do you not admit that before death the said gods were merely human? Now what is there strange in the fact, that they who were once men are subject to the dishonour [900] of human casualties, or crimes, or fables? Do you not, in fact, put faith in your poets, when it is in accordance with their rhapsodies [901] that you have arranged in some instances your very rituals? How is it that the priestess of Ceres is ravished, if it is not because Ceres suffered a similar outrage? Why are the children of others sacrificed to Saturn, [902] if it is not because he spared not his own? Why is a male mutilated in honour of the Idæan goddess Cybele, unless it be that the (unhappy) youth who was too disdainful of her advances was castrated, owing to her vexation at his daring to cross her love? [903] Why was not Hercules "a dainty dish" to the good ladies of Lanuvium, if it was not for the primeval offence which women gave to him? The poets, no doubt, are liars. Yet it is not because of their telling us that [904] your gods did such things when they were human beings, nor because they predicated divine scandals [905] of a divine state, since it seemed to you more credible that gods should exist, though not of such a character, than that there should be such characters, although not gods. __________________________________________________________________ [881] See above, c. i. [Note 19, p. 129.] [882] See The Apology, especially cc. xxii. and xxiii. [883] Pejerantes. [884] Lancinatis. [885] Repercutitus. [886] Vulgo. [887] Sapere. The infinitive of purpose is frequent in our author. [888] Distribuendis. [889] An allusion to Antinous, who is also referred to in The Apology, xiii. ["Court-page." See, p. 29, Supra.] [890] Inhoneste institutos. [891] By the "legibus" Tertullian refers to the divine honours ordered to be paid, by decrees of the Senate, to deceased emperors. Comp. Suetonius, Octav. 88; and Pliny, Paneg. 11 (Oehler). [892] Ultro siletur. [893] Ejusmodi. [894] Insuper. [895] Denique. [896] Ingenuitatis. [897] Initiatricem. [898] Sane. [899] Fides. [900] Polluuntur. [901] Relationibus. [902] Comp. The Apology, ix. [See, p. 25, Supra.] [903] Comp. Minucius Felix, Octav. xxi.; Arnobius, adv. Nat. v. 6, 7; Augustine, Civ. Dei, vi. 7. [904] This is the force of the subjunctive verb. [905] By divine scandals, he means such as exceed in their atrocity even human scandals. __________________________________________________________________ Chapter VIII.--The Gods of the Different Nations. Varro's Gentile Class. Their Inferiority. A Good Deal of This Perverse Theology Taken from Scripture. Serapis a Perversion of Joseph. There remains the gentile class of gods amongst the several nations: [906] these were adopted out of mere caprice, not from the knowledge of the truth; and our information about them comes from the private notions of different races. God, I imagine, is everywhere known, everywhere present, powerful everywhere--an object whom all ought to worship, all ought to serve. Since, then, it happens that even they, whom all the world worships in common, fail in the evidence of their true divinity, how much more must this befall those whom their very votaries [907] have not succeeded in discovering! For what useful authority could possibly precede a theology of so defective a character as to be wholly unknown to fame? How many have either seen or heard of the Syrian Atargatis, the African Coelestis, the Moorish Varsutina, the Arabian Obodas and Dusaris, or the Norican Belenus, or those whom Varro mentions--Deluentinus of Casinum, Visidianus of Narnia, Numiternus of Atina, or Ancharia of Asculum? And who have any clear notions [908] of Nortia of Vulsinii? [909] There is no difference in the worth of even their names, apart from the human surnames which distinguish them. I laugh often enough at the little coteries of gods [910] in each municipality, which have their honours confined within their own city walls. To what lengths this licence of adopting gods has been pushed, the superstitious practices of the Egyptians show us; for they worship even their native [911] animals, such as cats, crocodiles, and their snake. It is therefore a small matter that they have also deified a man--him, I mean, whom not Egypt only, or Greece, but the whole world worships, and the Africans swear by; about whose state also all that helps our conjectures and imparts to our knowledge the semblance of truth is stated in our own (sacred) literature. For that Serapis of yours was originally one of our own saints called Joseph. [912] The youngest of his brethren, but superior to them in intellect, he was from envy sold into Egypt, and became a slave in the family of Pharaoh king of the country. [913] Importuned by the unchaste queen, when he refused to comply with her desire, she turned upon him and reported him to the king, by whom he is put into prison. There he displays the power of his divine inspiration, by interpreting aright the dreams of some (fellow-prisoners). Meanwhile the king, too, has some terrible dreams. Joseph being brought before him, according to his summons, was able to expound them. Having narrated the proofs of true interpretation which he had given in the prison, he opens out his dream to the king: those seven fat-fleshed and well-favoured kine signified as many years of plenty; in like manner, the seven lean-fleshed animals predicted the scarcity of the seven following years. He accordingly recommends precautions to be taken against the future famine from the previous plenty. The king believed him. The issue of all that happened showed how wise he was, how invariably holy, and now how necessary. So Pharaoh set him over all Egypt, that he might secure the provision of corn for it, and thenceforth administer its government. They called him Serapis, from the turban [914] which adorned his head. The peck-like [915] shape of this turban marks the memory of his corn-provisioning; whilst evidence is given that the care of the supplies was all on his head, [916] by the very ears of corn which embellish the border of the head-dress. For the same reason, also, they made the sacred figure of a dog, [917] which they regard (as a sentry) in Hades, and put it under his right hand, because the care of the Egyptians was concentrated [918] under his hand. And they put at his side Pharia, [919] whose name shows her to have been the king's daughter. For in addition to all the rest of his kind gifts and rewards, Pharaoh had given him his own daughter in marriage. Since, however, they had begun to worship both wild animals and human beings, they combined both figures under one form Anubis, in which there may rather be seen clear proofs of its own character and condition enshrined [920] by a nation at war with itself, refractory [921] to its kings, despised among foreigners, with even the appetite of a slave and the filthy nature of a dog. __________________________________________________________________ [906] See above, c. i. [p. 129.] [907] Municipes. "Their local worshippers or subjects." [908] Perceperint. [909] Literally, "Have men heard of any Nortia belonging to the Vulsinensians?" [910] Deos decuriones, in allusion to the small provincial senates which in the later times spread over the Roman colonies and municipia. [911] Privatas. [912] Compare Suidas, s. v. Sarapis; Rufinus, Hist. Eccl. ii. 23. As Serapis was Joseph in disguise, so was Joseph a type of Christ, according to the ancient Christians, who were fond of subordinating heathen myths to Christian theology. [913] Tertullian is not the only writer who has made mistakes in citing from memory Scripture narratives. Comp. Arnobius. [914] Suggestu. [915] Modialis. [916] Super caput esse, i.e., was entrusted to him. [917] Canem dicaverunt. [918] Compressa. [919] Isis; comp. The Apology, xvi. [See p. 31, supra.] [920] Consecrasse. [921] Recontrans. __________________________________________________________________ Chapter IX.--The Power of Rome. Romanized Aspect of All the Heathen Mythology. Varro's Threefold Distribution Criticised. Roman Heroes (Æneas Included,) Unfavourably Reviewed. Such are the more obvious or more remarkable points which we had to mention in connection with Varro's threefold distribution of the gods, in order that a sufficient answer might seem to be given touching the physical, the poetic, and the gentile classes. Since, however, it is no longer to the philosophers, nor the poets, nor the nations that we owe the substitution of all (heathen worship for the true religion) although they transmitted the superstition, but to the dominant Romans, who received the tradition and gave it wide authority, another phase of the widespread error of man must now be encountered by us; nay, another forest must be felled by our axe, which has obscured the childhood of the degenerate worship [922] with germs of superstitions gathered from all quarters. Well, but even the gods of the Romans have received from (the same) Varro a threefold classification into the certain, the uncertain, and the select. What absurdity! What need had they of uncertain gods, when they possessed certain ones? Unless, forsooth, they wished to commit themselves to [923] such folly as the Athenians did; for at Athens there was an altar with this inscription: "To the unknown gods." [924] Does, then, a man worship that which he knows nothing of? Then, again, as they had certain gods, they ought to have been contented with them, without requiring select ones. In this want they are even found to be irreligious! For if gods are selected as onions are, [925] then such as are not chosen are declared to be worthless. Now we on our part allow that the Romans had two sets of gods, common and proper; in other words, those which they had in common with other nations, and those which they themselves devised. And were not these called the public and the foreign [926] gods? Their altars tell us so; there is (a specimen) of the foreign gods at the fane of Carna, of the public gods in the Palatium. Now, since their common gods are comprehended in both the physical and the mythic classes, we have already said enough concerning them. I should like to speak of their particular kinds of deity. We ought then to admire the Romans for that third set of the gods of their enemies, [927] because no other nation ever discovered for itself so large a mass of superstition. Their other deities we arrange in two classes: those which have become gods from human beings, and those which have had their origin in some other way. Now, since there is advanced the same colourable pretext for the deification of the dead, that their lives were meritorious, we are compelled to urge the same reply against them, that no one of them was worth so much pains. Their fond [928] father Æneas, in whom they believed, was never glorious, and was felled with a stone [929] --a vulgar weapon, to pelt a dog withal, inflicting a wound no less ignoble! But this Æneas turns out [930] a traitor to his country; yes, quite as much as Antenor. And if they will not believe this to be true of him, he at any rate deserted his companions when his country was in flames, and must be held inferior to that woman of Carthage, [931] who, when her husband Hasdrubal supplicated the enemy with the mild pusillanimity of our Æneas, refused to accompany him, but hurrying her children along with her, disdained to take her beautiful self and father's noble heart [932] into exile, but plunged into the flames of the burning Carthage, as if rushing into the embraces of her (dear but) ruined country. Is he "pious Æneas" for (rescuing) his young only son and decrepit old father, but deserting Priam and Astyanax? But the Romans ought rather to detest him; for in defence of their princes and their royal [933] house, they surrender [934] even children and wives, and every dearest pledge. [935] They deify the son of Venus, and this with the full knowledge and consent of her husband Vulcan, and without opposition from even Juno. Now, if sons have seats in heaven owing to their piety to their parents, why are not those noble youths [936] of Argos rather accounted gods, because they, to save their mother from guilt in the performance of some sacred rites, with a devotion more than human, yoked themselves to her car and dragged her to the temple? Why not make a goddess, for her exceeding piety, of that daughter [937] who from her own breasts nourished her father who was famishing in prison? What other glorious achievement can be related of Æneas, but that he was nowhere seen in the fight on the field of Laurentum? Following his bent, perhaps he fled a second time as a fugitive from the battle. [938] In like manner, Romulus posthumously becomes a god. Was it because he founded the city? Then why not others also, who have built cities, counting even [939] women? To be sure, Romulus slew his brother in the bargain, and trickishly ravished some foreign virgins. Therefore of course he becomes a god, and therefore a Quirinus ("god of the spear"), because then their fathers had to use the spear [940] on his account. What did Sterculus do to merit deification? If he worked hard to enrich the fields stercoribus, [941] (with manure,) Augias had more dung than he to bestow on them. If Faunus, the son of Picus, used to do violence to law and right, because struck with madness, it was more fit that he should be doctored than deified. [942] If the daughter of Faunus so excelled in chastity, that she would hold no conversation with men, it was perhaps from rudeness, or a consciousness of deformity, or shame for her father's insanity. How much worthier of divine honour than this "good goddess" [943] was Penelope, who, although dwelling among so many suitors of the vilest character, preserved with delicate tact the purity which they assailed! There is Sanctus, too, [944] who for his hospitality had a temple consecrated to him by king Plotius; and even Ulysses had it in his power to have bestowed one more god upon you in the person of the most refined Alcinous. __________________________________________________________________ [922] Vitii pueritatem. [923] Recipere (with a dative). [924] Ignotis Deis. Comp. Acts xvii. 23. [925] Ut bulbi. This is the passage which Augustine quotes (de Civit. Dei, vii. 1) as "too facetious." [926] Adventicii, "coming from abroad." [927] Touching these gods of the vanquished nations, compare The Apology, xxv.; below, c. xvii.; Minucius Felix, Octav. xxv. [928] Diligentem. [929] See Homer, Il. v. 300. [930] Invenitur. [931] Referred to also above, i. 18. [932] The obscure "formam et patrem" is by Oehler rendered "pulchritudinem et generis nobilitatem." [933] The word is "eorum" (possessive of "principum"), not "suæ." [934] Dejerant adversus. [935] What Tertullian himself thinks on this point, see his de Corona, xi. [936] Cleobis and Biton; see Herodotus i. 31. [937] See Valerius Maximus, v. 4, 1. [938] We need not stay to point out the unfairness of this statement, in contrast with the exploits of Æneas against Turnus, as detailed in the last books of the Æneid. [939] Usque in. [940] We have thus rendered "quiritatem est," to preserve as far as one could the pun on the deified hero of the Quirites. [941] We insert the Latin, to show the pun on Sterculus; see The Apology, c. xxv. [See p. 40, supra.] [942] Curaria quam consecrari. [943] Bona Dea, i.e., the daughter of Faunus just mentioned. [944] See Livy, viii. 20, xxxii. 1; Ovid, Fasti, vi. 213, etc. Compare also Augustine, de Civ. Dei, xviii. 19. [Tom, vii. p. 576.] __________________________________________________________________ Chapter X.--A Disgraceful Feature of the Roman Mythology. It Honours Such Infamous Characters as Larentina. I hasten to even more abominable cases. Your writers have not been ashamed to publish that of Larentina. She was a hired prostitute, whether as the nurse of Romulus, and therefore called Lupa, because she was a prostitute, or as the mistress of Hercules, now deceased, that is to say, now deified. They [945] relate that his temple-warder [946] happened to be playing at dice in the temple alone; and in order to represent a partner for himself in the game, in the absence of an actual one, he began to play with one hand for Hercules and the other for himself. (The condition was,) that if he won the stakes from Hercules, he should with them procure a supper and a prostitute; if Hercules, however, proved the winner, I mean his other hand, then he should provide the same for Hercules. The hand of Hercules won. That achievement might well have been added to his twelve labours! The temple-warden buys a supper for the hero, and hires Larentina to play the whore. The fire which dissolved the body of even a Hercules [947] enjoyed the supper, and the altar consumed everything. Larentina sleeps alone in the temple; and she a woman from the brothel, boasts that in her dreams she had submitted herself to the pleasure of Hercules; [948] and she might possibly have experienced this, as it passed through her mind, in her sleep. In the morning, on going out of the temple very early, she is solicited by a young man--"a third Hercules," so to speak. [949] He invites her home. She complies, remembering that Hercules had told her that it would be for her advantage. He then, to be sure, obtains permission that they should be united in lawful wedlock (for none was allowed to have intercourse with the concubine of a god without being punished for it); the husband makes her his heir. By and by, just before her death, she bequeathed to the Roman people the rather large estate which she had obtained through Hercules. After this she sought deification for her daughters too, whom indeed the divine Larentina ought to have appointed her heirs also. The gods of the Romans received an accession in her dignity. For she alone of all the wives of Hercules was dear to him, because she alone was rich; and she was even far more fortunate than Ceres, who contributed to the pleasure of the (king of the) dead. [950] After so many examples and eminent names among you, who might not have been declared divine? Who, in fact, ever raised a question as to his divinity against Antinous? [951] Was even Ganymede more grateful and dear than he to (the supreme god) who loved him? According to you, heaven is open to the dead. You prepare [952] a way from Hades to the stars. Prostitutes mount it in all directions, so that you must not suppose that you are conferring a great distinction upon your kings. __________________________________________________________________ [945] Compare Augustine, de Civ. Dei, vi. 7. [Tom. vii. p. 184.] [946] Æditum ejus. [947] That is, when he mounted the pyre. [948] Herculi functam. "Fungi alicui" means to satisfy, or yield to. [949] The well-known Greek saying, Allos houtos Erakles. [950] Pluto; Proserpine, the daughter of Ceres, is meant. Oehler once preferred to read, "Hebe, quæ mortuo placuit," i.e., "than Hebe, who gratified Hercules after death." [951] Tertullian often refers indignantly to this atrocious case. [952] Subigitis. __________________________________________________________________ Chapter XI.--The Romans Provided Gods for Birth, Nay, Even Before Birth, to Death. Much Indelicacy in This System. And you are not content to assert the divinity of such as were once known to you, whom you heard and handled, and whose portraits have been painted, and actions recounted, and memory retained amongst you; but men insist upon consecrating with a heavenly life [953] I know not what incorporeal, inanimate shadows, and the mere names of things--dividing man's entire existence amongst separate powers even from his conception in the womb: so that there is a god Consevius, [954] to preside over concubital generation; and Fluviona, [955] to preserve the (growth of the) infant in the womb; after these come Vitumnus and Sentinus, [956] through whom the babe begins to have life and its earliest sensation; then Diespiter, [957] by whose office the child accomplishes its birth. But when women begin their parturition, Candelifera also comes in aid, since childbearing requires the light of the candle; and other goddesses there are [958] who get their names from the parts they bear in the stages of travail. There were two Carmentas likewise, according to the general view: to one of them, called Postverta, belonged the function of assisting the birth of the introverted child; while the other, Prosa, [959] executed the like office for the rightly born. The god Farinus was so called from (his inspiring) the first utterance; while others believed in Locutius from his gift of speech. Cunina [960] is present as the protector of the child's deep slumber, and supplies to it refreshing rest. To lift them (when fallen) [961] there is Levana, and along with her Rumina. [962] It is a wonderful oversight that no gods were appointed for cleaning up the filth of children. Then, to preside over their first pap and earliest drink you have Potina and Edula; [963] to teach the child to stand erect is the work of Statina, [964] whilst Adeona helps him to come to dear Mamma, and Abeona to toddle off again; then there is Domiduca, [965] (to bring home the bride;) and the goddess Mens, to influence the mind to either good or evil. [966] They have likewise Volumnus and Voleta, [967] to control the will; Paventina, (the goddess) of fear; Venilia, of hope; [968] Volupia, of pleasure; [969] Præstitia, of beauty. [970] Then, again, they give his name to Peragenor, [971] from his teaching men to go through their work; to Consus, from his suggesting to them counsel. Juventa is their guide on assuming the manly gown, and "bearded Fortune" when they come to full manhood. [972] If I must touch on their nuptial duties, there is Afferenda whose appointed function is to see to the offering of the dower; but fie on you! you have your Mutunus [973] and Tutunus and Pertunda [974] and Subigus and the goddess Prema and likewise Perfica. [975] O spare yourselves, ye impudent gods! No one is present at the secret struggles of married life. Those very few persons who have a wish that way, go away and blush for very shame in the midst of their joy. __________________________________________________________________ [953] Efflagitant coelo et sanciunt, (i.e., "they insist on deifying.") [954] Comp. Augustine, de Civ. Dei, vi. 9. [955] A name of Juno, in reference to her office to mothers, "quia eam sanguinis fluorem in conceptu retinere putabant." Comp. August. de Civ. Dei, iii. 2. [956] Comp. August. de Civ. Dei, vii. 2, 3. [957] Comp. August. de Civ. Dei, iv. 11. [958] Such as Lucina, Partula, Nona, Decima, Alemona. [959] Or, Prorsa. [960] "Quæ infantes in cunis (in their cradle) tuetur." Comp. August. de Civ. Dei, iv. 11. [961] Educatrix; Augustine says: "Ipse levet de terra et vocetur dea Levana" (de Civ. Dei, iv. 11). [962] From the old word ruma, a teat. [963] Comp. August. de Civ. Dei, iv. 9, 11, 36. [964] See also Tertullian's de Anima, xxxix.; and Augustine's de Civ. Dei, iv. 21, where the god has the masculine name of Statilinus. [965] See Augustine, de Civ. Dei, vi. 9 and vii. 3. [966] Ibid. iv. 21, vii. 3. [967] Ibid. iv. 21. [968] Ibid. iv. 11, vii. 22. [969] Ibid. iv. 11. [N.B.--Augustine's borrowing from our author.] [970] Arnobius, adv. Nationes, iv. 3. [971] Augustine, de Civ. Dei. [iv. 11 and 16] mentions Agenoria. [972] On Fortuna Barbata, see Augustine, de Civ. Dei, iv. 11, where he also names Consus and Juventa. [973] Tertullian, in Apol. xxv. sarcastically says, "Sterculus, and Mutunus, and Larentina, have raised the empire to its present height." [974] Arnobius, adv. Nationes, iv. 7, 11; August. de Civ. Dei, vi. 9. [975] For these three gods, see Augustine, de Civ. Dei, vi. 9; and Arnobius, adv. Nationes, iv. 7. __________________________________________________________________ Chapter XII. [976] --The Original Deities Were Human--With Some Very Questionable Characteristics. Saturn or Time Was Human. Inconsistencies of Opinion About Him. Now, how much further need I go in recounting your gods--because I want to descant on the character of such as you have adopted? It is quite uncertain whether I shall laugh at your absurdity, or upbraid you for your blindness. For how many, and indeed what, gods shall I bring forward? Shall it be the greater ones, or the lesser? The old ones, or the novel? The male, or the female? The unmarried, or such as are joined in wedlock? The clever, or the unskilful? The rustic or the town ones? The national or the foreign? For the truth is, [977] there are so many families, so many nations, which require a catalogue [978] (of gods), that they cannot possibly be examined, or distinguished, or described. But the more diffuse the subject is, the more restriction must we impose on it. As, therefore, in this review we keep before us but one object--that of proving that all these gods were once human beings (not, indeed, to instruct you in the fact, [979] for your conduct shows that you have forgotten it)--let us adopt our compendious summary from the most natural method [980] of conducting the examination, even by considering the origin of their race. For the origin characterizes all that comes after it. Now this origin of your gods dates, [981] I suppose, from Saturn. And when Varro mentions Jupiter, Juno, and Minerva, as the most ancient of the gods, it ought not to have escaped our notice, that every father is more ancient than his sons, and that Saturn therefore must precede Jupiter, even as Coelus does Saturn, for Saturn was sprung from Coelus and Terra. I pass by, however, the origin of Coelus and Terra. They led in some unaccountable way [982] single lives, and had no children. Of course they required a long time for vigorous growth to attain to such a stature. [983] By and by, as soon as the voice of Coelus began to break, [984] and the breasts of Terra to become firm, [985] they contract marriage with one another. I suppose either Heaven [986] came down to his spouse, or Earth went up to meet her lord. Be that as it may, Earth conceived seed of Heaven, and when her year was fulfilled brought forth Saturn in a wonderful manner. Which of his parents did he resemble? Well, then, even after parentage began, [987] it is certain [988] that they had no child previous to Saturn, and only one daughter afterwards--Ops; thenceforth they ceased to procreate. The truth is, Saturn castrated Coelus as he was sleeping. We read this name Coelus as of the masculine gender. And for the matter of that, how could he be a father unless he were a male? But with what instrument was the castration effected? He had a scythe. What, so early as that? For Vulcan was not yet an artificer in iron. The widowed Terra, however, although still quite young, was in no hurry [989] to marry another. Indeed, there was no second Coelus for her. What but Ocean offers her an embrace? But he savours of brackishness, and she has been accustomed to fresh water. [990] And so Saturn is the sole male child of Coelus and Terra. When grown to puberty, he marries his own sister. No laws as yet prohibited incest, nor punished parricide. Then, when male children were born to him, he would devour them; better himself (should take them) than the wolves, (for to these would they become a prey) if he exposed them. He was, no doubt, afraid that one of them might learn the lesson of his father's scythe. When Jupiter was born in course of time, he was removed out of the way: [991] (the father) swallowed a stone instead of the son, as was pretended. This artifice secured his safety for a time; but at length the son, whom he had not devoured, and who had grown up in secret, fell upon him, and deprived him of his kingdom. Such, then, is the patriarch of the gods whom Heaven [992] and Earth produced for you, with the poets officiating as midwives. Now some persons with a refined [993] imagination are of opinion that, by this allegorical fable of Saturn, there is a physiological representation of Time: (they think) that it is because all things are destroyed by Time, that Coelus and Terra were themselves parents without having any of their own, and that the (fatal) scythe was used, and that (Saturn) devoured his own offspring, because he, [994] in fact, absorbs within himself all things which have issued from him. They call in also the witness of his name; for they say that he is called Kronos in Greek, meaning the same thing as chronos. [995] His Latin name also they derive from seed-sowing; [996] for they suppose him to have been the actual procreator--that the seed, in fact, was dropt down from heaven to earth by his means. They unite him with Ops, because seeds produce the affluent treasure (Opem) of actual life, and because they develope with labour (Opus). Now I wish that you would explain this metaphorical [997] statement. It was either Saturn or Time. If it was Time, how could it be Saturn? If he, how could it be Time? For you cannot possibly reckon both these corporeal subjects [998] as co-existing in one person. What, however, was there to prevent your worshipping Time under its proper quality? Why not make a human person, or even a mythic man, an object of your adoration, but each in its proper nature not in the character of Time? What is the meaning of that conceit of your mental ingenuity, if it be not to colour the foulest matters with the feigned appearance of reasonable proofs? [999] Neither, on the one hand, do you mean Saturn to be Time, because you say he is a human being; nor, on the other hand, whilst portraying him as Time, do you on that account mean that he was ever human. No doubt, in the accounts of remote antiquity your god Saturn is plainly described as living on earth in human guise. Anything whatever may obviously be pictured as incorporeal which never had an existence; there is simply no room for such fiction, where there is reality. Since, therefore, there is clear evidence that Saturn once existed, it is in vain that you change his character. He whom you will not deny to have once been man, is not at your disposal to be treated anyhow, nor can it be maintained that he is either divine or Time. In every page of your literature the origin [1000] of Saturn is conspicuous. We read of him in Cassius Severus and in the Corneliuses, Nepos and Tacitus, [1001] and, amongst the Greeks also, in Diodorus, and all other compilers of ancient annals. [1002] No more faithful records of him are to be traced than in Italy itself. For, after (traversing) many countries, and (enjoying) the hospitality of Athens, he settled in Italy, or, as it was called, OEnotria, having met with a kind welcome from Janus, or Janes, [1003] as the Salii call him. The hill on which he settled had the name Saturnius, whilst the city which he founded [1004] still bears the name Saturnia; in short, the whole of Italy once had the same designation. Such is the testimony derived from that country which is now the mistress of the world: whatever doubt prevails about the origin of Saturn, his actions tell us plainly that he was a human being. Since, therefore, Saturn was human, he came undoubtedly from a human stock; and more, because he was a man, he, of course, came not of Coelus and Terra. Some people, however, found it easy enough to call him, whose parents were unknown, the son of those gods from whom all may in a sense seem to be derived. For who is there that does not speak under a feeling of reverence of the heaven and the earth as his own father and mother? Or, in accordance with a custom amongst men, which induces them to say of any who are unknown or suddenly apparent, that "they came from the sky?" Hence it happened that, because a stranger appeared suddenly everywhere, it became the custom to call him a heaven-born man, [1005] --just as we also commonly call earth-born all those whose descent is unknown. I say nothing of the fact that such was the state of antiquity, when men's eyes and minds were so habitually rude, that they were excited by the appearance of every newcomer as if it were that of a god: much more would this be the case with a king, and that the primeval one. I will linger some time longer over the case of Saturn, because by fully discussing his primordial history I shall beforehand furnish a compendious answer for all other cases; and I do not wish to omit the more convincing testimony of your sacred literature, the credit of which ought to be the greater in proportion to its antiquity. Now earlier than all literature was the Sibyl; that Sibyl, I mean, who was the true prophetess of truth, from whom you borrow their title for the priests of your demons. She in senarian verse expounds the descent of Saturn and his exploits in words to this effect: "In the tenth generation of men, after the flood had overwhelmed the former race, reigned Saturn, and Titan, and Japetus, the bravest of the sons of Terra and Coelus." Whatever credit, therefore, is attached to your older writers and literature, and much more to those who were the simplest as belonging to that age, [1006] it becomes sufficiently certain that Saturn and his family [1007] were human beings. We have in our possession, then, a brief principle which amounts to a prescriptive rule about their origin serving for all other cases, to prevent our going wrong in individual instances. The particular character [1008] of a posterity is shown by the original founders of the race--mortal beings (come) from mortals, earthly ones from earthly; step after step comes in due relation [1009] --marriage, conception, birth--country, settlements, kingdoms, all give the clearest proofs. [1010] They, therefore who cannot deny the birth of men, must also admit their death; they who allow their mortality must not suppose them to be gods. __________________________________________________________________ [976] Agrees with The Apology, c. x. [977] Bona fide. [978] Censum. [979] There is here an omitted clause, supplied in The Apology, "but rather to recall it to your memory." [980] Ab ipsa ratione. [981] Signatur. [982] Undeunde. [983] Tantam proceritatem. [984] Insolescere, i.e., at the commencement of puberty. [985] Lapilliscere, i.e., to indicate maturity. [986] The nominative "coelum" is used. [987] It is not very clear what is the force of "sed et pepererit," as read by Oehler; we have given the clause an impersonal turn. [988] "Certe" is sometime "certo" in our author. [989] Distulit. [990] That is, to rain and cloud. [991] Abalienato. [992] The word is "coelum" here. [993] Eleganter. [994] i.e., as representing Time. [995] So Augustine, de Civ. Dei, iv. 10; Arnobius, adv. Nationes, iii. 29; Cicero, de Nat. Deor. ii. 25. [996] As if from "sero," satum. [997] Translatio. [998] Utrumque corporale. [999] Mentitis argumentationibus. [1000] Census. [1001] See his Histories, v. 2, 4. [1002] Antiquitatem canos, "hoary antiquity." [1003] Jano sive Jane. [1004] Depalaverat, "marked out with stakes." [1005] Coelitem. [1006] Magis proximis quoniam illius ætatis. [1007] Prosapia. [1008] Qualitas. [n.b. Our author's use of Præscriptio.] [1009] Comparantur. [1010] Monumenta liquent. __________________________________________________________________ Chapter XIII. [1011] --The Gods Human at First. Who Had the Authority to Make Them Divine? Jupiter Not Only Human, But Immoral. Manifest cases, indeed, like these have a force peculiarly their own. Men like Varro and his fellow-dreamers admit into the ranks of the divinity those whom they cannot assert to have been in their primitive condition anything but men; (and this they do) by affirming that they became gods after their death. Here, then, I take my stand. If your gods were elected [1012] to this dignity and deity, [1013] just as you recruit the ranks of your senate, you cannot help conceding, in your wisdom, that there must be some one supreme sovereign who has the power of selecting, and is a kind of Cæsar; and nobody is able to confer [1014] on others a thing over which he has not absolute control. Besides, if they were able to make gods of themselves after their death, pray tell me why they chose to be in an inferior condition at first? Or, again, if there is no one who made them gods, how can they be said to have been made such, if they could only have been made by some one else? There is therefore no ground afforded you for denying that there is a certain wholesale distributor [1015] of divinity. Let us accordingly examine the reasons for despatching mortal beings to heaven. I suppose you will produce a pair of them. Whoever, then, is the awarder (of the divine honours), exercises his function, either that he may have some supports, or defences, or it may be even ornaments to his own dignity; or from the pressing claims of the meritorious, that he may reward all the deserving. No other cause is it permitted us to conjecture. Now there is no one who, when bestowing a gift on another, does not act with a view to his own interest or the other's. This conduct, however, cannot be worthy of the Divine Being, inasmuch as His power is so great that He can make gods outright; whilst His bringing man into such request, on the pretence that he requires the aid and support of certain, even dead persons, is a strange conceit, since He was able from the very first to create for Himself immortal beings. He who has compared human things with divine will require no further arguments on these points. And yet the latter opinion ought to be discussed, that God conferred divine honours in consideration of meritorious claims. Well, then, if the award was made on such grounds, if heaven was opened to men of the primitive age because of their deserts, we must reflect that after that time no one was worthy of such honour; except it be, that there is now no longer such a place for any one to attain to. Let us grant that anciently men may have deserved heaven by reason of their great merits. Then let us consider whether there really was such merit. Let the man who alleges that it did exist declare his own view of merit. Since the actions of men done in the very infancy of time [1016] are a valid claim for their deification, you consistently admitted to the honour the brother and sister who were stained with the sin of incest--Ops and Saturn. Your Jupiter too, stolen in his infancy, was unworthy of both the home and the nutriment accorded to human beings; and, as he deserved for so bad a child, he had to live in Crete. [1017] Afterwards, when full-grown, he dethrones his own father, who, whatever his parental character may have been, was most prosperous in his reign, king as he was of the golden age. Under him, a stranger to toil and want, peace maintained its joyous and gentle sway; under him-- "Nulli subigebant arva coloni;" [1018] "No swains would bring the fields beneath their sway;" [1019] and without the importunity of any one the earth would bear all crops spontaneously. [1020] But he hated a father who had been guilty of incest, and had once mutilated his [1021] grandfather. And yet, behold, he himself marries his own sister; so that I should suppose the old adage was made for him: Tou patros to paidion--"Father's own child." There was "not a pin to choose" between the father's piety and the son's. If the laws had been just even at that early time, [1022] Jupiter ought to have been "sewed up in both sacks." [1023] After this corroboration of his lust with incestuous gratification, why should he hesitate to indulge himself lavishly in the lighter excesses of adultery and debauchery? Ever since [1024] poetry sported thus with his character, in some such way as is usual when a runaway slave [1025] is posted up in public, we have been in the habit of gossiping without restraint [1026] of his tricks [1027] in our chat with passers-by; [1028] sometimes sketching him out in the form of the very money which was the fee of his debauchery--as when (he personated) a bull, or rather paid the money's worth of one, [1029] and showered (gold) into the maiden's chamber, or rather forced his way in with a bribe; [1030] sometimes (figuring him) in the very likenesses of the parts which were acted [1031] --as the eagle which ravished (the beautiful youth), [1032] and the swan which sang (the enchanting song). [1033] Well now, are not such fables as these made up of the most disgusting intrigues and the worst of scandals? or would not the morals and tempers of men be likely to become wanton from such examples? In what manner demons, the offspring of evil angels who have been long engaged in their mission, have laboured to turn men [1034] aside from the faith to unbelief and to such fables, we must not in this place speak of to any extent. As indeed the general body [1035] (of your gods), which took their cue [1036] from their kings, and princes, and instructors, [1037] was not of the self-same nature, it was in some other way [1038] that similarity of character was exacted by their authority. But how much the worst of them was he who (ought to have been, but) was not, the best of them? By a title peculiar to him, you are indeed in the habit of calling Jupiter "the Best," [1039] whilst in Virgil he is "Æquus Jupiter." [1040] All therefore were like him--incestuous towards their own kith and kin, unchaste to strangers, impious, unjust! Now he whom mythic story left untainted with no conspicuous infamy, was not worthy to be made a god. __________________________________________________________________ [1011] Comp. The Apology, c. xi. [p. 27. Supra.] [1012] Allecti. [1013] This is not so terse as Tertullian's "nomen et numen." [1014] Præstare. [1015] Mancipem. [1016] In cunabulis temporalitatis. [1017] The ill-fame of the Cretans is noted by St. Paul, Tit. i. 12. [1018] Virgil, Georg. i. 125. [1019] Sewell. [1020] Ipsa. [1021] Jupiter's, of course. [1022] The law which prescribed the penalty of the paracide, that he be sewed up in a sack with an ape, a serpent, and a cock, and be thrown into the sea. [1023] In duos culleos dividi. [1024] De quo. [1025] De fugitivo. [1026] Abusui nundinare. [1027] The "operam ejus"=ingenia et artificia (Oehler). [1028] Percontationi alienæ. [1029] In the case of Europa. [1030] In the case of Danäe. [1031] Similitudines actuum ipsas. [1032] In the case of Ganymede. [1033] In the case of Leda. [1034] Quos. [1035] Plebs. [1036] Morata. [1037] Proseminatoribus. [1038] Alibi. [1039] Optimum. [1040] There would seem to be a jest here; "æquus" is not only just but equal, i.e., "on a par with" others--in evil, of course, as well as good. __________________________________________________________________ Chapter XIV.--Gods, Those Which Were Confessedly Elevated to the Divine Condition, What Pre-Eminent Right Had They to Such Honour? Hercules an Inferior Character. But since they will have it that those who have been admitted from the human state to the honours of deification should be kept separate from others, and that the distinction which Dionysius the Stoic drew should be made between the native and the factitious [1041] gods, I will add a few words concerning this last class also. I will take Hercules himself for raising the gist of a reply [1042] (to the question) whether he deserved heaven and divine honours? For, as men choose to have it, these honours are awarded to him for his merits. If it was for his valour in destroying wild beasts with intrepidity, what was there in that so very memorable? Do not criminals condemned to the games, though they are even consigned to the contest of the vile arena, despatch several of these animals at one time, and that with more earnest zeal? If it was for his world-wide travels, how often has the same thing been accomplished by the rich at their pleasant leisure, or by philosophers in their slave-like poverty? [1043] Is it forgotten that the cynic Asclepiades on a single sorry cow, [1044] riding on her back, and sometimes nourished at her udder, surveyed [1045] the whole world with a personal inspection? Even if Hercules visited the infernal regions, who does not know that the way to Hades is open to all? If you have deified him on account of his much carnage and many battles, a much greater number of victories was gained by the illustrious Pompey, the conqueror of the pirates who had not spared Ostia itself in their ravages; and (as to carnage), how many thousands, let me ask, were cooped up in one corner of the citadel [1046] of Carthage, and slain by Scipio? Wherefore Scipio has a better claim to be considered a fit candidate for deification [1047] than Hercules. You must be still more careful to add to the claims of (our) Hercules his debaucheries with concubines and wives, and the swathes [1048] of Omphale, and his base desertion of the Argonauts because he had lost his beautiful boy. [1049] To this mark of baseness add for his glorification likewise his attacks of madness, adore the arrows which slew his sons and wife. This was the man who, after deeming himself worthy of a funeral pile in the anguish of his remorse for his parricides, [1050] deserved rather to die the unhonoured death which awaited him, arrayed in the poisoned robe which his wife sent him on account of his lascivious attachment (to another). You, however, raised him from the pyre to the sky, with the same facility with which (you have distinguished in like manner) another hero [1051] also, who was destroyed by the violence of a fire from the gods. He having devised some few experiments, was said to have restored the dead to life by his cures. He was the son of Apollo, half human, although the grandson of Jupiter, and great-grandson of Saturn (or rather of spurious origin, because his parentage was uncertain, as Socrates of Argon has related; he was exposed also, and found in a worse tutelage than even Jove's, suckled even at the dugs of a dog); nobody can deny that he deserved the end which befell him when he perished by a stroke of lightning. In this transaction, however, your most excellent Jupiter is once more found in the wrong--impious to his grandson, envious of his artistic skill. Pindar, indeed, has not concealed his true desert; according to him, he was punished for his avarice and love of gain, influenced by which he would bring the living to their death, rather than the dead to life, by the perverted use of his medical art which he put up for sale. [1052] It is said that his mother was killed by the same stroke, and it was only right that she, who had bestowed so dangerous a beast on the world, [1053] should escape to heaven by the same ladder. And yet the Athenians will not be at a loss how to sacrifice to gods of such a fashion, for they pay divine honours to Æsculapius and his mother amongst their dead (worthies). As if, too, they had not ready to hand [1054] their own Theseus to worship, so highly deserving a god's distinction! Well, why not? Did he not on a foreign shore abandon the preserver of his life, [1055] with the same indifference, nay heartlessness, [1056] with which he became the cause of his father's death? __________________________________________________________________ [1041] Inter nativos et factos. See above, c. ii., p. 131. [1042] Summa responsionis. [1043] Famulatoria mendicitas. [1044] Vaccula. [1045] Subegisse oculis, "reduced to his own eyesight." [1046] Byrsæ. [1047] Magis obtinendus divinitati deputatur. [1048] Fascias. [1049] Hylas. [1050] Rather murders of children and other kindred. [1051] Æsculapius. [1052] Tertullian does not correctly quote Pindar (Pyth. iii. 54-59), who notices the skilful hero's love of reward, but certainly ascribes to him the merit of curing rather than killing: Alla kerdei kai sophia dedetai etrapen kai kakeinon haganori mistho chrusos en chersin phaneis andr ek thanatou komisai ede alokota; chersi d' ara Kronion rhipsais di amphoin ampnoan sternon kathelen okeos, aithon de keraunos eneskimpsen moron--"Even wisdom has been bound by love of gain, and gold shining in the hand by a magnificent reward induced even him to restore from death a man already seized by it; and then the son of Saturn, hurling with his hands a bolt through both, speedily took away the breath of their breasts, and the flashing bolt inflicted death" (Dawson Turner). [1053] Tertullian does not follow the legend which is usually received. He wishes to see no good in the object of his hatred, and so takes the worst view, and certainly improves upon it. The "bestia" is out of reason. [He doubtless followed some copy now lost.] [1054] Quasi non et ipsi. [1055] Ariadne. [1056] Amentia. __________________________________________________________________ Chapter XV.--The Constellations and the Genii Very Indifferent Gods. The Roman Monopoly of Gods Unsatisfactory. Other Nations Require Deities Quite as Much. It would be tedious to take a survey of all those, too, whom you have buried amongst the constellations, and audaciously minister to as gods. [1057] I suppose your Castors, and Perseus, and Erigona, [1058] have just the same claims for the honours of the sky as Jupiter's own big boy [1059] had. But why should we wonder? You have transferred to heaven even dogs, and scorpions, and crabs. I postpone all remarks [1060] concerning those whom you worship in your oracles. That this worship exists, is attested by him who pronounces the oracle. [1061] Why; you will have your gods to be spectators even of sadness, [1062] as is Viduus, who makes a widow of the soul, by parting it from the body, and whom you have condemned, by not permitting him to be enclosed within your city-walls; there is Cæculus also, to deprive the eyes of their perception; and Orbana, to bereave seed of its vital power; moreover, there is the goddess of death herself. To pass hastily by all others, [1063] you account as gods the sites of places or of the city; such are Father Janus (there being, moreover, the archer-goddess [1064] Jana [1065] ), and Septimontius of the seven hills. Men sacrifice [1066] to the same Genii, whilst they have altars or temples in the same places; but to others besides, when they dwell in a strange place, or live in rented houses. [1067] I say nothing about Ascensus, who gets his name for his climbing propensity, and Clivicola, from her sloping (haunts); I pass silently by the deities called Forculus from doors, and Cardea from hinges, and Limentinus the god of thresholds, and whatever others are worshipped by your neighbours as tutelar deities of their street doors. [1068] There is nothing strange in this, since men have their respective gods in their brothels, their kitchens, and even in their prison. Heaven, therefore, is crowded with innumerable gods of its own, both these and others belonging to the Romans, which have distributed amongst them the functions of one's whole life, in such a way that there is no want of the other [1069] gods. Although, it is true, [1070] the gods which we have enumerated are reckoned as Roman peculiarly, and as not easily recognised abroad; yet how do all those functions and circumstances, over which men have willed their gods to preside, come about, [1071] in every part of the human race, and in every nation, where their guarantees [1072] are not only without an official recognition, but even any recognition at all? __________________________________________________________________ [1057] Deis ministratis. [1058] The constellation Virgo. [1059] Jovis exoletus, Ganymede, or Aquarius. [1060] He makes a similar postponement above, in c. vii., to The Apology, cc. xxii. xxiii. [1061] Divini. [1062] Et tristitiæ arbitros. [1063] Transvolem. [1064] Diva arquis. [1065] Perhaps another form of Diana. [1066] Faciunt = rhizousi. [1067] This seems to be the meaning of an almost unintelligible sentence, which we subjoin: "Geniis eisdem illi faciunt qui in isdem locis aras vel ædes habent; præterea aliis qui in alieno loco aut mercedibus habitant." Oehler, who makes this text, supposes that in each clause the name of some god has dropped out. [1068] Numinum janitorum. [1069] Ceteris. [1070] Immo cum. [1071] Proveniunt. [1072] Prædes. __________________________________________________________________ Chapter XVI.--Inventors of Useful Arts Unworthy of Deification. They Would Be the First to Acknowledge a Creator. The Arts Changeable from Time to Time, and Some Become Obsolete. Well, but [1073] certain men have discovered fruits and sundry necessaries of life, (and hence are worthy of deification). [1074] Now let me ask, when you call these persons "discoverers," do you not confess that what they discovered was already in existence? Why then do you not prefer to honour the Author, from whom the gifts really come, instead of converting the Author into mere discoverers? Previously he who made the discover, the inventor himself no doubt expressed his gratitude to the Author; no doubt, too, he felt that He was God, to whom really belonged the religious service, [1075] as the Creator (of the gift), by whom also both he who discovered and that which was discovered were alike created. The green fig of Africa nobody at Rome had heard of when Cato introduced it to the Senate, in order that he might show how near was that province of the enemy [1076] whose subjugation he was constantly urging. The cherry was first made common in Italy by Cn. Pompey, who imported it from Pontus. I might possibly have thought the earliest introducers of apples amongst the Romans deserving of the public honour [1077] of deification. This, however, would be as foolish a ground for making gods as even the invention of the useful arts. And yet if the skilful men [1078] of our own time be compared with these, how much more suitable would deification be to the later generation than to the former! For, tell me, have not all the extant inventions superseded antiquity, [1079] whilst daily experience goes on adding to the new stock? Those, therefore, whom you regard as divine because of their arts, you are really injuring by your very arts, and challenging (their divinity) by means of rival attainments, which cannot be surpassed. [1080] __________________________________________________________________ [1073] Sedenim. [1074] We insert this clause at Oehler's suggestion. [1075] Ministerium. [1076] The incident, which was closely connected with the third Punic war, is described pleasantly by Pliny, Hist. Nat. xv. 20. [1077] Præconium. [1078] Artifices. [1079] "Antiquitas" is here opposed to "novitas," and therefore means "the arts of old times." [1080] In æmulis. "In," in our author, often marks the instrument. __________________________________________________________________ Chapter XVII. [1081] --Conclusion, the Romans Owe Not Their Imperial Power to Their Gods. The Great God Alone Dispenses Kingdoms, He is the God of the Christians. In conclusion, without denying all those whom antiquity willed and posterity has believed to be gods, to be the guardians of your religion, there yet remains for our consideration that very large assumption of the Roman superstitions which we have to meet in opposition to you, O heathen, viz. that the Romans have become the lords and masters of the whole world, because by their religious offices they have merited this dominion to such an extent that they are within a very little of excelling even their own gods in power. One cannot wonder that Sterculus, and Mutunus, and Larentina, have severally [1082] advanced this empire to its height! The Roman people has been by its gods alone ordained to such dominion. For I could not imagine that any foreign gods would have preferred doing more for a strange nation than for their own people, and so by such conduct become the deserters and neglecters, nay, the betrayers of the native land wherein they were born and bred, and ennobled and buried. Thus not even Jupiter could suffer his own Crete to be subdued by the Roman fasces, forgetting that cave of Ida, and the brazen cymbals of the Corybantes, and the most pleasant odour of the goat which nursed him on that dear spot. Would he not have made that tomb of his superior to the whole Capitol, so that that land should most widely rule which covered the ashes of Jupiter? Would Juno, too, be willing that the Punic city, for the love of which she even neglected Samos, should be destroyed, and that, too, by the fires of the sons of Æneas? Although I am well aware that "Hic illius arma, Hic currus fuit, hoc regnum des gentibus esse, Si qua fata sinant, jam tunc tenditque fovetque." [1083] "Here were her arms, her chariot here, Here goddess-like, to fix one day The seat of universal sway, Might fate be wrung to yield assent, E'en then her schemes, her cares were bent." [1084] Still the unhappy (queen of gods) had no power against the fates! And yet the Romans did not accord as much honour to the fates, although they gave them Carthage, as they did to Larentina. But surely those gods of yours have not the power of conferring empire. For when Jupiter reigned in Crete, and Saturn in Italy, and Isis in Egypt, it was even as men that they reigned, to whom also were assigned many to assist them. [1085] Thus he who serves also makes masters, and the bond-slave [1086] of Admetus [1087] aggrandizes with empire the citizens of Rome, although he destroyed his own liberal votary Croesus by deceiving him with ambiguous oracles. [1088] Being a god, why was he afraid boldly to foretell to him the truth that he must lose his kingdom. Surely those who were aggrandized with the power of wielding empire might always have been able to keep an eye, as it were, [1089] on their own cities. If they were strong enough to confer empire on the Romans, why did not Minerva defend Athens from Xerxes? Or why did not Apollo rescue Delphi out of the hand of Pyrrhus? They who lost their own cities preserve the city of Rome, since (forsooth) the religiousness [1090] of Rome has merited the protection! But is it not rather the fact that this excessive devotion [1091] has been devised since the empire has attained its glory by the increase of its power? No doubt sacred rites were introduced by Numa, but then your proceedings were not marred by a religion of idols and temples. Piety was simple, [1092] and worship humble; altars were artlessly reared, [1093] and the vessels (thereof) plain, and the incense from them scant, and the god himself nowhere. Men therefore were not religious before they achieved greatness, (nor great) because they were religious. But how can the Romans possibly seem to have acquired their empire by an excessive religiousness and very profound respect for the gods, when that empire was rather increased after the gods had been slighted? [1094] Now, if I am not mistaken, every kingdom or empire is acquired and enlarged by wars, whilst they and their gods also are injured by conquerors. For the same ruin affects both city-walls and temples; similar is the carnage both of civilians and of priests; identical the plunder of profane things and of sacred. To the Romans belong as many sacrileges as trophies; and then as many triumphs over gods as over nations. Still remaining are their captive idols amongst them; and certainly, if they can only see their conquerors, they do not give them their love. Since, however, they have no perception, they are injured with impunity; and since they are injured with impunity, they are worshipped to no purpose. The nation, therefore, which has grown to its powerful height by victory after victory, cannot seem to have developed owing to the merits of its religion--whether they have injured the religion by augmenting their power, or augmented their power by injuring the religion. All nations have possessed empire, each in its proper time, as the Assyrians, the Medes, the Persians, the Egyptians; empire is even now also in the possession of some, and yet they that have lost their power used not to behave [1095] without attention to religious services and the worship of the gods, even after these had become unpropitious to them, [1096] until at last almost universal dominion has accrued to the Romans. It is the fortune of the times that has thus constantly shaken kingdoms with revolution. [1097] Inquire who has ordained these changes in the times. It is the same (great Being) who dispenses kingdoms, [1098] and has now put the supremacy of them into the hands of the Romans, very much as if [1099] the tribute of many nations were after its exaction amassed in one (vast) coffer. What He has determined concerning it, they know who are the nearest to Him. [1100] __________________________________________________________________ [1081] Compare The Apology, xxv. xxvi., pp. 39, 40. [1082] The verb is in the singular number. [1083] Æneid, i. 16-20. [1084] Conington. [1085] Operati plerique. [1086] Dediticius. [1087] Apollo; comp. The Apology, c. xiv., p. 30. [1088] See Herodot. i. 50. [1089] Veluti tueri. [1090] Religiositas. [1091] Superstitio. [1092] Frugi. [1093] Temeraria. [1094] Læsis. [1095] Morabantur. We have taken this word as if from "mores" (character). Tertullian often uses the participle "moratus" in this sense. [1096] Et depropitiorum. [1097] Volutavit. [1098] Compare The Apology, c. xxvi. [1099] We have treated this "tanquam" and its clause as something more than a mere simile. It is, in fact, an integral element of the supremacy which the entire sentence describes as conferred on the Romans by the Almighty. [1100] That is, the Christians, who are well aware of God's purposes as declared in prophecy. St. Paul tells the Thessalonians what the order of the great events subsequent to the Roman power was to be: the destruction of that power was to be followed by the development and reign of Antichrist; and then the end of the world would come. __________________________________________________________________ __________________________________________________________________ Appendix. A Fragment Concerning the Execrable Gods of the Heathen. ------------------------ So great blindness has fallen on the Roman race, that they call their enemy Lord, and preach the filcher of blessings as being their very giver, and to him they give thanks. They call those (deities), then, by human names, not by their own, for their own names they know not. That they are dæmons [1101] they understand: but they read histories of the old kings, and then, though they see that their character [1102] was mortal, they honour them with a deific name. As for him whom they call Jupiter, and think to be the highest god, when he was born the years (that had elapsed) from the foundation of the world [1103] to him [1104] were some three thousand. He is born in Greece, from Saturnus and Ops; and, for fear he should be killed by his father (or else, if it is lawful to say so, should be begotten [1105] anew), is by the advice of his mother carried down into Crete, and reared in a cave of Ida; is concealed from his father's search) by (the aid of) Cretans--born men! [1106] --rattling their arms; sucks a she-goat's dugs; flays her; clothes himself in her hide; and (thus) uses his own nurse's hide, after killing her, to be sure, with his own hand! but he sewed thereon three golden tassels worth the price of an hundred oxen each, as their author Homer [1107] relates, if it is fair to believe it. This Jupiter, in adult age, waged war several years with his father; overcame him; made a parricidal raid on his home; violated his virgin sisters; [1108] selected one of them in marriage; drave [1109] his father by dint of arms. The remaining scenes, moreover, of that act have been recorded. Of other folks' wives, or else of violated virgins, he begat him sons; defiled freeborn boys; oppressed peoples lawlessly with despotic and kingly sway. The father, whom they erringly suppose to have been the original god, was ignorant that this (son of his) was lying concealed in Crete; the son, again, whom they believe the mightier god, knows not that the father whom himself had banished is lurking in Italy. If he was in heaven, when would he not see what was doing in Italy? For the Italian land is "not in a corner." [1110] And yet, had he been a god, nothing ought to have escaped him. But that he whom the Italians call Saturnus did lurk there, is clearly evidenced on the face of it, from the fact that from his lurking [1111] the Hesperian [1112] tongue is to this day called Latin, [1113] as likewise their author Virgil relates. [1114] (Jupiter,) then, is said to have been born on earth, while (Saturnus his father) fears lest he be driven by him from his kingdom, and seeks to kill him as being his own rival, and knows not that he has been stealthily carried off, and is in hiding; and afterwards the son-god pursues his father, immortal seeks to slay immortal (is it credible? [1115] ), and is disappointed by an interval of sea, and is ignorant of (his quarry's) flight; and while all this is going on between two gods on earth, heaven is deserted. No one dispensed the rains, no one thundered, no one governed all this mass of world. [1116] For they cannot even say that their action and wars took place in heaven; for all this was going on on Mount Olympus in Greece. Well, but heaven is not called Olympus, for heaven is heaven. These, then, are the actions of theirs, which we will treat of first--nativity, lurking, ignorance, parricide, adulteries, obscenities--things committed not by a god, but by most impure and truculent human beings; beings who, had they been living in these days, would have lain under the impeachment of all laws--laws which are far more just and strict than their actions. "He drave his father by dint of arms." The Falcidian and Sempronian law would bind the parricide in a sack with beasts. "He violated his sisters." The Papinian law would punish the outrage with all penalties, limb by limb. "He invaded others' wedlock." The Julian law would visit its adulterous violator capitally. "He defiled freeborn boys." The Cornelian law would condemn the crime of transgressing the sexual bond with novel severities, sacrilegiously guilty as it is of a novel union. [1117] This being is shown to have had no divinity either, for he was a human being; his father's flight escaped him. To this human being, of such a character, to so wicked a king, so obscene and so cruel, God's honour has been assigned by men. Now, to be sure, if on earth he were born and grew up through the advancing stages of life's periods, and in it committed all these evils, and yet is no more in it, what is thought [1118] (of him) but that he is dead? Or else does foolish error think wings were born him in his old age, whence to fly heavenward? Why, even this may possibly find credit among men bereft of sense, [1119] if indeed they believe, (as they do,) that he turned into a swan, to beget the Castors; [1120] an eagle, to contaminate Ganymede; a bull, to violate Europa; gold, to violate Danaë; a horse, to beget Pirithoüs; a goat, to beget Egyppa [1121] from a she-goat; a Satyr, to embrace Antiope. Beholding these adulteries, to which sinners are prone, they therefore easily believe that sanctions of misdeed and of every filthiness are borrowed from their feigned god. Do they perceive how void of amendment are the rest of his career's acts which can find credit, which are indeed true, and which, they say, he did without self transformation? Of Semele, he begets Liber; [1122] of Latona, Apollo and Diana; of Maia, Mercury; of Alcmena, Hercules. But the rest of his corruptions, which they themselves confess, I am unwilling to record, lest turpitude, once buried, be again called to men's ears. But of these few (offsprings of his) I have made mention; off-springs whom in their error they believe to be themselves, too, gods--born, to wit, of an incestuous father; adulterous births, supposititious births. And the living, [1123] eternal God, of sempiternal divinity, prescient of futurity, immeasurable, [1124] they have dissipated (into nothing, by associating Him) with crimes so unspeakable. __________________________________________________________________ [1101] Dæmons. Gr. daimon, which some hold to = daemon, "knowing," "skilful," in which case it would come to be used of any superhuman intelligence; others, again, derive from daio, "to divide, distribute," in which case it would mean a distributor of destinies; which latter derivation and meaning Liddell and Scott incline to. [1102] Actum: or "career." [1103] Mundi. [1104] i.e., till his time. [1105] Pareretur. As the word seems to be used here with reference to his father, this, although not by any means a usual meaning, would seem to be the sense. [As in the equivalent Greek.] [1106] A Cretibus, hominibus natis. The force seems to be in the absurdity of supposing that, 1st, there should be human beings (hominibus) born, (as Jupiter is said to have been "born,") already existing at the time of the "birth" of "the highest god;" 2ndly, that these should have had the power to do him so essential service as to conceal him from the search of his own father, likewise a mighty deity, by the simple expedient of rattling their arms. [1107] See Hom. Il. ii. 446-9; but Homer says there were 100 such tassels. [1108] Oehler's "virginis" must mean "virgines." [1109] So Scott: "He drave my cows last Fastern's night."--Lay of Last Minstrel. [1110] See Acts xxvi. 26. [1111] Latitatio. [1112] i.e., Western: here=Italian, as being west of Greece. [1113] Latina. [1114] See Virg. Æn. viii. 319-323: see also Ov. Fast. i. 234-238. [1115] Oehler does not mark this as a question. If we follow him, we may render, "this can find belief." Above, it seemed necessary to introduce the parenthetical words to make some sense. The Latin is throughout very clumsy and incoherent. [1116] Orbis. [1117] Lex Cornelia transgressi foederis ammissum novis exemplis novi coitus sacrilegum damnaret. After consulting Dr. Holmes, I have rendered, but not without hesitation, as above. "Foedus" seems to have been technically used, especially in later Latin, of the marriage compact; but what "lex Cornelia" is meant I have sought vainly to discover, and whether "lex Cornelia transgressi foederis" ought not to go together I am not sure. For "ammissum" (=admissum) Migne's ed. reads "amissum," a very different word. For "sacrilegus" with a genitive, see de Res. Carn, c. xlii. med. [1118] Quid putatur (Oehler) putatus (Migne). [1119] Or, "feeling"--"sensu." [1120] The Dioscuri, Castor and Pollux. [1121] Perhaps Ægipana (marginal reading of the ms. as given in Oehler and Migne). [1122] i.e., Bacchus. [1123] Oehler reads "vide etem;" but Migne's "viventem" seems better: indeed, Oehler's is probably a misprint. The punctuation of this treatise in Oehler is very faulty throughout, and has been disregarded. [1124] "Immensum," rendered "incomprehensible" in the "Athanasian Creed. __________________________________________________________________ Elucidation. ------------------------ This Fragment is noted as spurious, by Oehler who attributes it to somebody only moderately acquainted with Tertullian's style and teaching. [1125] I do not find it mentioned by Dupin, nor by Routh. This translation is by Thelwall. __________________________________________________________________ [1125] See page 14, supra. __________________________________________________________________ tertullian jews_answer anf03 tertullian-jews_answer An Answer to the Jews /ccel/schaff/anf03.iv.ix.html __________________________________________________________________ An Answer to the Jews __________________________________________________________________ VII. An Answer to the Jews. [1126] [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--Occasion of Writing. Relative Position of Jews and Gentiles Illustrated. It happened very recently a dispute was held between a Christian and a Jewish proselyte. Alternately with contentious cable they each spun out the day until evening. By the opposing din, moreover, of some partisans of the individuals, truth began to be overcast by a sort of cloud. It was therefore our pleasure that that which, owing to the confused noise of disputation, could be less fully elucidated point by point, should be more carefully looked into, and that the pen should determine, for reading purposes, the questions handled. For the occasion, indeed, of claiming Divine grace even for the Gentiles derived a pre-eminent fitness from this fact, that the man who set up to vindicate God's Law as his own was of the Gentiles, and not a Jew "of the stock of the Israelites." [1127] For this fact--that Gentiles are admissible to God's Law--is enough to prevent Israel from priding himself on the notion that "the Gentiles are accounted as a little drop of a bucket," or else as "dust out of a threshing-floor:" [1128] although we have God Himself as an adequate engager and faithful promiser, in that He promised to Abraham that "in his seed should be blest all nations of the earth;" [1129] and that [1130] out of the womb of Rebecca "two peoples and two nations were about to proceed," [1131] --of course those of the Jews, that is, of Israel; and of the Gentiles, that is ours. Each, then, was called a people and a nation; lest, from the nuncupative appellation, any should dare to claim for himself the privilege of grace. For God ordained "two peoples and two nations" as about to proceed out of the womb of one woman: nor did grace [1132] make distinction in the nuncupative appellation, but in the order of birth; to the effect that, which ever was to be prior in proceeding from the womb, should be subjected to "the less," that is, the posterior. For thus unto Rebecca did God speak: "Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less." [1133] Accordingly, since the people or nation of the Jews is anterior in time, and "greater" through the grace of primary favour in the Law, whereas ours is understood to be "less" in the age of times, as having in the last era of the world [1134] attained the knowledge of divine mercy: beyond doubt, through the edict of the divine utterance, the prior and "greater" people--that is, the Jewish--must necessarily serve the "less;" and the "less" people--that is, the Christian--overcome the "greater." For, withal, according to the memorial records of the divine Scriptures, the people of the Jews--that is, the more ancient--quite forsook God, and did degrading service to idols, and, abandoning the Divinity, was surrendered to images; while "the people" said to Aaron, "Make us gods to go before us." [1135] And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, "These are the gods who brought us from the land of Egypt." [1136] For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal. [1137] Whence is proved that they have ever been depicted, out of the volume of the divine Scriptures, as guilty of the crime of idolatry; whereas our "less"--that is, posterior--people, quitting the idols which formerly it used slavishly to serve, has been converted to the same God from whom Israel, as we have above related, had departed. [1138] For thus has the "less"--that is, posterior--people overcome the "greater people," while it attains the grace of divine favour, from which Israel has been divorced. __________________________________________________________________ [1126] [This treatise was written while our author was a Catholic. This seems to me the best supported of the theories concerning it. Let us accept Pamelius, for once and date it a.d. 198. Dr. Allix following Baronius, will have it as late as a.d. 208. Neander thinks the work, after the quotation from Isaiah in the beginning of chapter ninth, is not our author's, but was finished by another hand, clumsily annexing what is said on the same chapter of Isaiah in the Third Book against Marcion. It is only slightly varied. Bp. Kaye admits the very striking facts instanced by Neander, in support of this theory, but demolishes, with a word any argument drawn from thence that the genuine work was written after the author's lapse. This treatise is sufficiently annotated by Thelwall, and covers ground elsewhere gone over in this Series. My own notes are therefore very few.] [1127] Comp. Phil. iii. 5. [1128] See Isa. xl. 15: "dust of the balance," Eng. Ver.; rhope zugou LXX. For the expression "dust out of a threshing-floor," however, see Ps. i. 4, Dan. ii. 35. [1129] See Gen. xxii. 18; and comp. Gal. iii. 16, and the reference in both places. [1130] This promise may be said to have been given "to Abraham," because (of course) he was still living at the time; as we see by comparing Gen. xxi. 5 with xxv. 7 and 26. See, too, Heb. xi. 9. [1131] Or, "nor did He make, by grace, a distinction." [1132] Or, "nor did He make, by grace, a distinction." [1133] See Gen. xxv. 21-23, especially in the LXX.; and comp. Rom. ix. 10-13. [1134] Sæculi. [1135] Ex. xxxii. 1, 23; Acts vii. 39, 40. [1136] Ex. xxxii. 4: comp. Acts vii. 38-41; 1 Cor. x. 7; Ps. cvi. 19-22. [1137] Comp. 1 Kings xii. 25-33; 2 Kings xvii. 7-17 (in LXX. 3 and 4 Kings). The Eng. ver. speaks of "calves;" the LXX. call them "heifers." [1138] Comp. 1 Thess. i. 9, 10. __________________________________________________________________ Chapter II.--The Law Anterior to Moses. Stand we, therefore, foot to foot, and determine we the sum and substance of the actual question within definite lists. For why should God, the founder of the universe, the Governor of the whole world, [1139] the Fashioner of humanity, the Sower [1140] of universal nations be believed to have given a law through Moses to one people, and not be said to have assigned it to all nations? For unless He had given it to all by no means would He have habitually permitted even proselytes out of the nations to have access to it. But--as is congruous with the goodness of God, and with His equity, as the Fashioner of mankind--He gave to all nations the selfsame law, which at definite and stated times He enjoined should be observed, when He willed, and through whom He willed, and as He willed. For in the beginning of the world He gave to Adam himself and Eve a law, that they were not to eat of the fruit of the tree planted in the midst of paradise; but that, if they did contrariwise, by death they were to die. [1141] Which law had continued enough for them, had it been kept. For in this law given to Adam we recognise in embryo [1142] all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself; [1143] Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another's, shalt thou not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour--that is, themselves [1144] --they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves, [1145] by falling [1146] from immortality, by contravening God's precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be "like God;" and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another's, they would not have tasted of the unlawful fruit. Therefore, in this general and primordial law of God, the observance of which, in the case of the tree's fruit, He had sanctioned, we recognise enclosed all the precepts specially of the posterior Law, which germinated when disclosed at their proper times. For the subsequent superinduction of a law is the work of the same Being who had before premised a precept; since it is His province withal subsequently to train, who had before resolved to form, righteous creatures. For what wonder if He extends a discipline who institutes it? if He advances who begins? In short, before the Law of Moses, [1147] written in stone-tables, I contend that there was a law unwritten, which was habitually understood naturally, and by the fathers was habitually kept. For whence was Noah "found righteous," [1148] if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted "a friend of God," [1149] if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named "priest of the most high God," [1150] if, before the priesthood of the Levitical law, there were not levites who were wont to offer sacrifices to God? For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years. In fact, it was after Abraham's "four hundred and thirty years" [1151] that the Law was given. Whence we understand that God's law was anterior even to Moses, and was not first (given) in Horeb, nor in Sinai and in the desert, but was more ancient; (existing) first in paradise, subsequently reformed for the patriarchs, and so again for the Jews, at definite periods: so that we are not to give heed to Moses' Law as to the primitive law, but as to a subsequent, which at a definite period God has set forth to the Gentiles too and, after repeatedly promising so to do through the prophets, has reformed for the better; and has premonished that it should come to pass that, just as "the law was given through Moses" [1152] at a definite time, so it should be believed to have been temporarily observed and kept. And let us not annul this power which God has, which reforms the law's precepts answerably to the circumstances of the times, with a view to man's salvation. In fine, let him who contends that the Sabbath is still to be observed as a balm of salvation, and circumcision on the eighth day because of the threat of death, teach us that, for the time past, righteous men kept the Sabbath, or practised circumcision, and were thus rendered "friends of God." For if circumcision purges a man since God made Adam uncircumcised, why did He not circumcise him, even after his sinning, if circumcision purges? At all events, in settling him in paradise, He appointed one uncircumcised as colonist of paradise. Therefore, since God originated Adam uncircumcised, and inobservant of the Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted [1153] what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering. [1154] Noah also, uncircumcised--yes, and inobservant of the Sabbath--God freed from the deluge. [1155] For Enoch, too, most righteous man, uncircumcised and inobservant of the Sabbath, He translated from this world; [1156] who did not first taste [1157] death, in order that, being a candidate for eternal life, [1158] he might by this time show us that we also may, without the burden of the law of Moses, please God. Melchizedek also, "the priest of the most high God," uncircumcised and inobservant of the Sabbath, was chosen to the priesthood of God. [1159] Lot, withal, the brother [1160] of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites. [1161] __________________________________________________________________ [1139] Mundi. [1140] Comp. Jer. xxxi. 27 (in LXX. it is xxxviii. 27); Hos. ii. 23; Zech. x. 9; Matt. xiii. 31-43. [1141] See Gen. ii. 16, 17; iii. 2, 3. [1142] Condita. [1143] Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34-40; Mark xii. 28-34; Luke x. 25-28; and for the rest, Ex. xx. 12-17; Deut. v. 16-21; Rom. xiii. 9. [1144] Semetipsos. ? Each other. [1145] Semetipsos. ? Each other. [1146] Excidendo; or, perhaps, "by self-excision," or "mutual excision." [1147] Or, "the Law written for Moses in stone-tables." [1148] Gen. vi. 9; vii. 1; comp. Heb. xi. 7. [1149] See Isa. xli. 8; Jas. ii. 23. [1150] Gen. xiv. 18, Ps. cx. (cix. in. LXX.) 4; Heb. v. 10, vii. 1-3, 10, 15, 17. [1151] Comp. Gen. xv. 13 with Ex. xii. 40-42 and Acts vii. 6. [1152] John i. 17. [1153] Or, "credited him with." [1154] Gen. iv. 1-7, especially in the LXX.; comp. Heb. xi. 4. [1155] Gen. vi. 18; vii. 23; 2 Pet. ii. 5. [1156] See Gen. v. 22, 24; Heb. xi. 5. [1157] Or, perhaps, "has not yet tasted." [1158] Æternitatis candidatus. Comp. ad Ux. l. i. c. vii., and note 3 there. [1159] See above. [1160] i.e., nephew. See Gen. xi. 31; xii. 5. [1161] See Gen. xix. 1-29; and comp. 2 Pet. ii. 6-9. __________________________________________________________________ Chapter III.--Of Circumcision and the Supercession of the Old Law. But Abraham, (you say,) was circumcised. Yes, but he pleased God before his circumcision; [1162] nor yet did he observe the Sabbath. For he had "accepted" [1163] circumcision; but such as was to be for "a sign" of that time, not for a prerogative title to salvation. In fact, subsequent patriarchs were uncircumcised, like Melchizedek, who, uncircumcised, offered to Abraham himself, already circumcised, on his return from battle, bread and wine. [1164] "But again," (you say) "the son of Moses would upon one occasion have been choked by an angel, if Zipporah, [1165] had not circumcised the foreskin of the infant with a pebble; whence, "there is the greatest peril if any fail to circumcise the foreskin of his flesh." Nay, but if circumcision altogether brought salvation, even Moses himself, in the case of his own son, would not have omitted to circumcise him on the eighth day; whereas it is agreed that Zipporah did it on the journey, at the compulsion of the angel. Consider we, accordingly, that one single infant's compulsory circumcision cannot have prescribed to every people, and founded, as it were, a law for keeping this precept. For God, foreseeing that He was about to give this circumcision to the people of Israel for "a sign," not for salvation, urges the circumcision of the son of Moses, their future leader, for this reason; that, since He had begun, through him, to give the People the precept of circumcision, the people should not despise it, from seeing this example (of neglect) already exhibited conspicuously in their leader's son. For circumcision had to be given; but as "a sign," whence Israel in the last time would have to be distinguished, when, in accordance with their deserts, they should be prohibited from entering the holy city, as we see through the words of the prophets, saying, "Your land is desert; your cities utterly burnt with fire; your country, in your sight, strangers shall eat up; and, deserted and subverted by strange peoples, the daughter of Zion shall be derelict, like a shed in a vineyard, and like a watchhouse in a cucumber-field, and as it were a city which is being stormed." [1166] Why so? Because the subsequent discourse of the prophet reproaches them, saying, "Sons have I begotten and upraised, but they have reprobated me;" [1167] and again, "And if ye shall have outstretched hands, I will avert my face from you; and if ye shall have multiplied prayers, I will not hear you: for your hands are full of blood;" [1168] and again, "Woe! sinful nation; a people full of sins; wicked sons; ye have quite forsaken God, and have provoked unto indignation the Holy One of Israel." [1169] This, therefore, was God's foresight,--that of giving circumcision to Israel, for a sign whence they might be distinguished when the time should arrive wherein their above-mentioned deserts should prohibit their admission into Jerusalem: which circumstance, because it was to be, used to be announced; and, because we see it accomplished, is recognised by us. For, as the carnal circumcision, which was temporary, was in wrought for "a sign" in a contumacious people, so the spiritual has been given for salvation to an obedient people; while the prophet Jeremiah says, "Make a renewal for you, and sow not in thorns; be circumcised to God, and circumcise the foreskin of your heart:" [1170] and in another place he says, "Behold, days shall come, saith the Lord, and I will draw up, for the house of Judah and for the house of Jacob, [1171] a new testament; not such as I once gave their fathers in the day wherein I led them out from the land of Egypt." [1172] Whence we understand that the coming cessation of the former circumcision then given, and the coming procession of a new law (not such as He had already given to the fathers), are announced: just as Isaiah foretold, saying that in the last days the mount of the Lord and the house of God were to be manifest above the tops of the mounts: "And it shall be exalted," he says, "above the hills; and there shall come over it all nations; and many shall walk, and say, Come, ascend we unto the mount of the Lord, and unto the house of the God of Jacob," [1173] --not of Esau, the former son, but of Jacob, the second; that is, of our "people," whose "mount" is Christ, "præcised without concisors' hands, [1174] filling every land," shown in the book of Daniel. [1175] In short, the coming procession of a new law out of this "house of the God of Jacob" Isaiah in the ensuing words announces, saying, "For from Zion shall go out a law, and the word of the Lord out of Jerusalem, and shall judge among the nations,"--that is, among us, who have been called out of the nations,--"and they shall join to beat their glaives into ploughs, and their lances into sickles; and nations shall not take up glaive against nation, and they shall no more learn to fight." [1176] Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices,--the old law being obliterated, the coming of whose abolition the action itself [1177] demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out "eye for eye," and to inflict retaliatory revenge for injury. [1178] But the new law's wont was to point to clemency, and to convert to tranquillity the pristine ferocity of "glaives" and "lances," and to remodel the pristine execution of "war" upon the rivals and foes of the law into the pacific actions of "ploughing" and "tilling" the land. [1179] Therefore as we have shown above that the coming cessation of the old law and of the carnal circumcision was declared, so, too, the observance of the new law and the spiritual circumcision has shone out into the voluntary obediences [1180] of peace. For "a people," he says, "whom I knew not hath served me; in obedience of the ear it hath obeyed me." [1181] Prophets made the announcement. But what is the "people" which was ignorant of God, but ours, who in days bygone knew not God? and who, in the hearing of the ear, gave heed to Him, but we, who, forsaking idols, have been converted to God? For Israel--who had been known to God, and who had by Him been "upraised" [1182] in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions, [1183] or fed on this world's [1184] meats, but fed on "angel's loaves" [1185] --the manna--and sufficiently bound to God by His benefits--forgot his Lord and God, saying to Aaron: "Make us gods, to go before us: for that Moses, who ejected us from the land of Egypt, hath quite forsaken us; and what hath befallen him we know not." And accordingly we, who "were not the people of God" in days bygone, have been made His people, [1186] by accepting the new law above mentioned, and the new circumcision before foretold. __________________________________________________________________ [1162] See Gen. xii.-xv. compared with xvii. and Rom. iv. [1163] Acceperat. So Tertullian renders, as it appears to me, the elabe of St. Paul in Rom. iv. 11. q. v. [1164] There is, if the text be genuine, some confusion here. Melchizedek does not appear to have been, in any sense, "subsequent" to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been "already circumcised" carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii. [1165] Tertullian writes Seffora; the LXX. in loco, Sepphora Ex. iv. 24-26, where the Eng. ver. says, "the Lord met him," etc.; the LXX angelos Kuriou. [1166] Isa. i. 7, 8. See c. xiii. sub fin. [1167] Again an error; for these words precede the others. These are found in Isa. i. 2. [1168] Isa. i. 15. [1169] Isa. i. 4. [1170] Jer. iv. 3, 4. In Eng. ver., "break up your fallow ground;" but comp. de Pu. c. vi. ad init. [1171] So Tertullian. In Jer. ibid. "Israel and...Judah." [1172] Jer. xxxi. 31, 32 (in LXX. ibid. xxxviii. 31, 32); comp. Heb. viii. 8-13. [1173] Isa. ii. 2, 3. [1174] Perhaps an allusion to Phil. iii. 1, 2. [1175] See Dan. ii. 34, 35, 44, 45. See c. xiv. below. [1176] Isa. ii. 3, 4. [1177] i.e., of beating swords into ploughs, etc. [1178] Comp. Ex. xxi. 24, 25; Lev. xxiv. 17-22; Deut. xix. 11-21; Matt. v. 38. [1179] Especially spiritually. Comp. 1 Cor. iii. 6-9; ix. 9, 10, and similar passages. [1180] Obsequia. See de Pa. c. iv. note 1. [1181] See Ps. xviii. 43, 44 (xvii. 44, 45 in LXX.), where the Eng. ver. has the future; the LXX., like Tertullian, the past. Comp. 2 Sam. (in LXX. 2 Kings) xxii. 44, 45, and Rom. x. 14-17. [1182] Comp. Isa. i. 2 as above, and Acts xiii. 17. [1183] Sæculi. [1184] Or, perhaps, "not affected, as a body, with human sufferings;" in allusion to such passages as Deut. viii. 4; xxix. 5; Neh. ix. 21. [1185] Ps. lxxviii. (lxxvii. in LXX.) 25; comp. John vi. 31, 32. [1186] See Hos. i. 10; 1 Pet. ii. 10. __________________________________________________________________ Chapter IV.--Of the Observance of the Sabbath. It follows, accordingly, that, in so far as the abolition of carnal circumcision and of the old law is demonstrated as having been consummated at its specific times, so also the observance of the Sabbath is demonstrated to have been temporary. For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: "Remember the day of the sabbaths, to sanctify it: every servile work ye shall not do therein, except what pertaineth unto life." [1187] Whence we (Christians) understand that we still more ought to observe a sabbath from all "servile work" [1188] always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, "Your sabbaths my soul hateth;" [1189] and in another place he says, "My sabbaths ye have profaned." [1190] Whence we discern that the temporal sabbath is human, and the eternal sabbath is accounted divine; concerning which He predicts through Isaiah: "And there shall be," He says, "month after month, and day after day, and sabbath after sabbath; and all flesh shall come to adore in Jerusalem, saith the Lord;" [1191] which we understand to have been fulfilled in the times of Christ, when "all flesh"--that is, every nation--"came to adore in Jerusalem" God the Father, through Jesus Christ His Son, as was predicted through the prophet: "Behold, proselytes through me shall go unto Thee." [1192] Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath. But the Jews are sure to say, that ever since this precept was given through Moses, the observance has been binding. Manifest accordingly it is, that the precept was not eternal nor spiritual, but temporary, [1193] which would one day cease. In short, so true is it that it is not in the exemption from work of the sabbath--that is, of the seventh day--that the celebration of this solemnity is to consist, that Joshua the son of Nun, at the time that he was reducing the city Jericho by war, stated that he had received from God a precept to order the People that priests should carry the ark of the testament of God seven days, making the circuit of the city; and thus, when the seventh day's circuit had been performed, the walls of the city would spontaneously fall. [1194] Which was so done; and when the space of the seventh day was finished, just as was predicted, down fell the walls of the city. Whence it is manifestly shown, that in the number of the seven days there intervened a sabbath-day. For seven days, whencesoever they may have commenced, must necessarily include within them a sabbath-day; on which day not only must the priests have worked, but the city must have been made a prey by the edge of the sword by all the people of Israel. Nor is it doubtful that they "wrought servile work," when, in obedience to God's precept, they drave the preys of war. For in the times of the Maccabees, too, they did bravely in fighting on the sabbaths, and routed their foreign foes, and recalled the law of their fathers to the primitive style of life by fighting on the sabbaths. [1195] Nor should I think it was any other law which they thus vindicated, than the one in which they remembered the existence of the prescript touching "the day of the sabbaths." [1196] Whence it is manifest that the force of such precepts was temporary, and respected the necessity of present circumstances; and that it was not with a view to its observance in perpetuity that God formerly gave them such a law. __________________________________________________________________ [1187] Comp. Gal. v. 1; iv. 8, 9. [1188] See Ex. xx. 8-11 and xii. 16 (especially in the LXX.). [1189] Isa. i. 13. [1190] This is not said by Isaiah; it is found in substance in Ezek. xxii. 8. [1191] Isa. lxvi. 23 in LXX. [1192] I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. [1193] Or, "temporal." [1194] Josh. vi. 1-20. [1195] See 1 Macc. ii. 41, etc. [1196] See Ex. xx. 8; Deut. v. 12, 15: in LXX. __________________________________________________________________ Chapter V.--Of Sacrifices. So, again, we show that sacrifices of earthly oblations and of spiritual sacrifices [1197] were predicted; and, moreover, that from the beginning the earthly were foreshown, in the person of Cain, to be those of the "elder son," that is, of Israel; and the opposite sacrifices demonstrated to be those of the "younger son," Abel, that is, of our people. For the elder, Cain, offered gifts to God from the fruit of the earth; but the younger son, Abel, from the fruit of his ewes. "God had respect unto Abel, and unto his gifts; but unto Cain and unto his gifts He had not respect. And God said unto Cain, Why is thy countenance fallen? hast thou not--if thou offerest indeed aright, but dost not divide aright--sinned? Hold thy peace. For unto thee shalt thy conversion be and he shall lord it over thee. And then Cain said unto Abel his brother, Let us go into the field: and he went away with him thither, and he slew him. And then God said unto Cain, Where is Abel thy brother? And he said, I know not: am I my brother's keeper? To whom God said, The voice of the blood of thy brother crieth forth unto me from the earth. Wherefore cursed is the earth, which hath opened her mouth to receive the blood of thy brother. Groaning and trembling shalt thou be upon the earth, and every one who shall have found thee shall slay thee." [1198] From this proceeding we gather that the twofold sacrifices of "the peoples" were even from the very beginning foreshown. In short, when the sacerdotal law was being drawn up, through Moses, in Leviticus, we find it prescribed to the people of Israel that sacrifices should in no other place be offered to God than in the land of promise; which the Lord God was about to give to "the people" Israel and to their brethren, in order that, on Israel's introduction thither, there should there be celebrated sacrifices and holocausts, as well for sins as for souls; and nowhere else but in the holy land. [1199] Why, accordingly, does the Spirit afterwards predict, through the prophets, that it should come to pass that in every place and in every land there should be offered sacrifices to God? as He says through the angel Malachi, one of the twelve prophets: "I will not receive sacrifice from your hands; for from the rising sun unto the setting my Name hath been made famous among all the nations, saith the Lord Almighty: and in every place they offer clean sacrifices to my Name." [1200] Again, in the Psalms, David says: "Bring to God, ye countries of the nations"--undoubtedly because "unto every land" the preaching of the apostles had to "go out" [1201] --"bring to God fame and honour; bring to God the sacrifices of His name: take up [1202] victims and enter into His courts." [1203] For that it is not by earthly sacrifices, but by spiritual, that offering is to be made to God, we thus read, as it is written, An heart contribulate and humbled is a victim for God;" [1204] and elsewhere, "Sacrifice to God a sacrifice of praise, and render to the Highest thy vows." [1205] Thus, accordingly, the spiritual "sacrifices of praise" are pointed to, and "an heart contribulate" is demonstrated an acceptable sacrifice to God. And thus, as carnal sacrifices are understood to be reprobated--of which Isaiah withal speaks, saying, "To what end is the multitude of your sacrifices to me? saith the Lord" [1206] --so spiritual sacrifices are predicted [1207] as accepted, as the prophets announce. For, "even if ye shall have brought me," He says, "the finest wheat flour, it is a vain supplicatory gift: a thing execrable to me;" and again He says, "Your holocausts and sacrifices, and the fat of goats, and blood of bulls, I will not, not even if ye come to be seen by me: for who hath required these things from your hands?" [1208] for "from the rising sun unto the setting, my Name hath been made famous among all the nations, saith the Lord." [1209] But of the spiritual sacrifices He adds, saying, "And in every place they offer clean sacrifices to my Name, saith the Lord." [1210] __________________________________________________________________ [1197] This tautology is due to the author, not to the translator: "sacrificia...spiritalium sacrificiorum." [1198] See Gen. iv. 2-14. But it is to be observed that the version given in our author differs widely in some particulars from the Heb. and the LXX. [1199] See Lev. xvii. 1-9; Deut. xii. 1-26. [1200] See Mal. i. 10, 11, in LXX. [1201] Comp. Matt. xxviii. 19, 20, Mark xvi. 15, 16, Luke xxiv. 45-48, with Ps. xix. 4 (xviii. 5 in LXX.), as explained in Rom. x. 18. [1202] Tollite = Gr. arate. Perhaps ="away with." [1203] See Ps. xcvi. (xcv. in LXX.) 7, 8; and comp. xxix. (xxviii. in LXX.) 1, 2. [1204] See Ps. li. 17 (in LXX. l. 19). [1205] Ps. l. (xlix. in LXX.) 14. [1206] Isa. i. 11. [1207] Or, "foretold." [1208] Comp. Isa. i. 11-14, especially in the LXX. [1209] See Mal. i. as above. [1210] See Mal. i. as above. __________________________________________________________________ Chapter VI.--Of the Abolition and the Abolisher of the Old Law. Therefore, since it is manifest that a sabbath temporal was shown, and a sabbath eternal foretold; a circumcision carnal foretold, and a circumcision spiritual pre-indicated; a law temporal and a law eternal formally declared; sacrifices carnal and sacrifices spiritual foreshown; it follows that, after all these precepts had been given carnally, in time preceding, to the people Israel, there was to supervene a time whereat the precepts of the ancient Law and of the old ceremonies would cease, and the promise [1211] of the new law, and the recognition of spiritual sacrifices, and the promise of the New Testament, supervene; [1212] while the light from on high would beam upon us who were sitting in darkness, and were being detained in the shadow of death. [1213] And so there is incumbent on us a necessity [1214] binding us, since we have premised that a new law was predicted by the prophets, and that not such as had been already given to their fathers at the time when He led them forth from the land of Egypt, [1215] to show and prove, on the one hand, that that old Law has ceased, and on the other, that the promised new law is now in operation. And, indeed, first we must inquire whether there be expected a giver of the new law, and an heir of the new testament, and a priest of the new sacrifices, and a purger of the new circumcision, and an observer of the eternal sabbath, to suppress the old law, and institute the new testament, and offer the new sacrifices, and repress the ancient ceremonies, and suppress [1216] the old circumcision together with its own sabbath, [1217] and announce the new kingdom which is not corruptible. Inquire, I say, we must, whether this giver of the new law, observer of the spiritual sabbath, priest of the eternal sacrifices, eternal ruler of the eternal kingdom, be come or no: that, if he is already come, service may have to be rendered him; if he is not yet come, he may have to be awaited, until by his advent it be manifest that the old Law's precepts are suppressed, and that the beginnings of the new law ought to arise. And, primarily, we must lay it down that the ancient Law and the prophets could not have ceased, unless He were come who was constantly announced, through the same Law and through the same prophets, as to come. __________________________________________________________________ [1211] Or, "sending forth"--promissio. [1212] The tautology is again due to the author. [1213] Comp. Luke i. 78, 79, Isa. ix. 1, 2, with Matt. iv. 12-16. [1214] Comp. 1 Cor. ix. 16. [1215] See ch. iii. above. [1216] Here again the repetition is the author's. [1217] Cum suo sibi sabbato. Unless the meaning be--which the context seems to forbid--"together with a sabbath of His own:" the Latinity is plainly incorrect. __________________________________________________________________ Chapter VII.--The Question Whether Christ Be Come Taken Up. Therefore upon this issue plant we foot to foot, whether the Christ who was constantly announced as to come be already come, or whether His coming be yet a subject of hope. For proof of which question itself, the times likewise must be examined by us when the prophets announced that the Christ would come; that, if we succeed in recognising that He has come within the limits of those times, we may without doubt believe Him to be the very one whose future coming was ever the theme of prophetic song, upon whom we--the nations, to wit--were ever announced as destined to believe; and that, when it shall have been agreed that He is come, we may undoubtedly likewise believe that the new law has by Him been given, and not disavow the new testament in Him and through Him drawn up for us. For that Christ was to come we know that even the Jews do not attempt to disprove, inasmuch as it is to His advent that they are directing their hope. Nor need we inquire at more length concerning that matter, since in days bygone all the prophets have prophesied of it; as Isaiah: "Thus saith the Lord God to my Christ (the) Lord, [1218] whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him." Which very thing we see fulfilled. For whose right hand does God the Father hold but Christ's, His Son?--whom all nations have heard, that is, whom all nations have believed,--whose preachers, withal, the apostles, are pointed to in the Psalms of David: "Into the universal earth," says he, "is gone out their sound, and unto the ends of the earth their words." [1219] For upon whom else have the universal nations believed, but upon the Christ who is already come? For whom have the nations believed,--Parthians, Medes, Elamites, and they who inhabit Mesopotamia, Armenia, Phrygia, Cappadocia, and they who dwell in Pontus, and Asia, and Pamphylia, tarriers in Egypt, and inhabiters of the region of Africa which is beyond Cyrene, Romans and sojourners, yes, and in Jerusalem Jews, [1220] and all other nations; as, for instance, by this time, the varied races of the Gætulians, and manifold confines of the Moors, all the limits of the Spains, and the diverse nations of the Gauls, and the haunts of the Britons--inaccessible to the Romans, but subjugated to Christ, and of the Sarmatians, and Dacians, and Germans, and Scythians, and of many remote nations, and of provinces and islands many, to us unknown, and which we can scarce enumerate? In all which places the name of the Christ who is already come reigns, as of Him before whom the gates of all cities have been opened, and to whom none are closed, before whom iron bars have been crumbled, and brazen gates [1221] opened. Although there be withal a spiritual sense to be affixed to these expressions,--that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ,--still they have been evidently fulfilled, inasmuch as in all these places dwells the "people" of the Name of Christ. For who could have reigned over all nations but Christ, God's Son, who was ever announced as destined to reign over all to eternity? For if Solomon "reigned," why, it was within the confines of Judea merely: "from Beersheba unto Dan" the boundaries of his kingdom are marked. [1222] If, moreover, Darius "reigned" over the Babylonians and Parthians, he had not power over all nations; if Pharaoh, or whoever succeeded him in his hereditary kingdom, over the Egyptians, in that country merely did he possess his kingdom's dominion; if Nebuchadnezzar with his petty kings, "from India unto Ethiopia" he had his kingdom's boundaries; [1223] if Alexander the Macedonian he did not hold more than universal Asia, and other regions, after he had quite conquered them; if the Germans, to this day they are not suffered to cross their own limits; the Britons are shut within the circuit of their own ocean; the nations of the Moors, and the barbarism of the Gætulians, are blockaded by the Romans, lest they exceed the confines of their own regions. What shall I say of the Romans themselves, [1224] who fortify their own empire with garrisons of their own legions, nor can extend the might of their kingdom beyond these nations? But Christ's Name is extending everywhere, believed everywhere, worshipped by all the above-enumerated nations, reigning everywhere, adored everywhere, conferred equally everywhere upon all. No king, with Him, finds greater favour, no barbarian lesser joy; no dignities or pedigrees enjoy distinctions of merit; to all He is equal, to all King, to all Judge, to all "God and Lord." [1225] Nor would you hesitate to believe what we asseverate, since you see it taking place. __________________________________________________________________ [1218] The reference is to Isa. xlv. 1. A glance at the LXX. will at once explain the difference between the reading of our author and the genuine reading. One letter--an "i"--makes all the difference. For Kuro has been read Kurio. In the Eng. ver. we read "His Anointed." [1219] Ps. xix. 4 (xviii. 5. in LXX.) and Rom. x. 18. [1220] See Acts ii. 9, 10; but comp. ver. 5. [1221] See Isa. xlv. 1, 2 (especially in Lowth's version and the LXX.). [1222] See 1 Kings iv. 25. (In the LXX. it is 3 Kings iv. 25; but the verse is omitted in Tischendorf's text, ed. Lips. 1860, though given in his footnotes there.) The statement in the text differs slightly from Oehler's reading; where I suspect there is a transposition of a syllable, and that for "in finibus Judæ tantum, a Bersabeæ," we ought to read "in finibus Judææ tantum, a Bersabe." See de Jej. c. ix. [1223] See Esth. i. 1; viii. 9. [1224] [Dr. Allix thinks these statements define the Empire after Severus, and hence accepts the date we have mentioned, for this treatise.] [1225] Comp. John xx. 28. __________________________________________________________________ Chapter VIII.--Of the Times of Christ's Birth and Passion, and of Jerusalem's Destruction. Accordingly the times must be inquired into of the predicted and future nativity of the Christ, and of His passion, and of the extermination of the city of Jerusalem, that is, its devastation. For Daniel says, that "both the holy city and the holy place are exterminated together with the coming Leader, and that the pinnacle is destroyed unto ruin." [1226] And so the times of the coming Christ, the Leader, [1227] must be inquired into, which we shall trace in Daniel; and, after computing them, shall prove Him to be come, even on the ground of the times prescribed, and of competent signs and operations of His. Which matters we prove, again, on the ground of the consequences which were ever announced as to follow His advent; in order that we may believe all to have been as well fulfilled as foreseen. In such wise, therefore, did Daniel predict concerning Him, as to show both when and in what time He was to set the nations free; and how, after the passion of the Christ, that city had to be exterminated. For he says thus: "In the first year under Darius, son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldees, I Daniel understood in the books the number of the years....And while I was yet speaking in my prayer, behold, the man Gabriel, whom I saw in the vision in the beginning, flying; and he touched me, as it were, at the hour of the evening sacrifice, and made me understand, and spake with me, and said, Daniel I am now come out to imbue thee with understanding; in the beginning of thy supplication went out a word. And I am come to announce to thee, because thou art a man of desires; [1228] and ponder thou on the word, and understand in the vision. Seventy hebdomads have been abridged [1229] upon thy commonalty, and upon the holy city, until delinquency be made inveterate, and sins sealed, and righteousness obtained by entreaty, and righteousness eternal introduced; and in order that vision and prophet may be sealed, and an holy one of holy ones anointed. And thou shalt know, and thoroughly see, and understand, from the going forth of a word for restoring and rebuilding Jerusalem unto the Christ, the Leader, hebdomads (seven and an half, and [1230] ) lxii and an half: and it shall convert, and shall be built into height and entrenchment, and the times shall be renewed: and after these lxii hebdomads shall the anointing be exterminated, and shall not be; and the city and the holy place shall he exterminate together with the Leader, who is making His advent; and they shall be cut short as in a deluge, until (the) end of a war, which shall be cut short unto ruin. And he shall confirm a testament in many. In one hebdomad and the half of the hebdomad shall be taken away my sacrifice and libation, and in the holy place the execration of devastation, (and [1231] ) until the end of (the) time consummation shall be given with regard to this devastation." [1232] Observe we, therefore, the limit,--how, in truth, he predicts that there are to be lxx hebdomads, within which if they receive Him, "it shall be built into height and entrenchment, and the times shall be renewed." But God, foreseeing what was to be--that they will not merely not receive Him, but will both persecute and deliver Him to death--both recapitulated, and said, that in lx and ii and an half of an hebdomad He is born, and an holy one of holy ones is anointed; but that when vii hebdomads [1233] and an half were fulfilling, He had to suffer, and the holy city had to be exterminated after one and an half hebdomad--whereby namely, the seven and an half hebdomads have been completed. For he says thus: "And the city and the holy place to be exterminated together with the leader who is to come; and they shall be cut short as in a deluge; and he shall destroy the pinnacle unto ruin." [1234] Whence, therefore, do we show that the Christ came within the lxii and an half hebdomads? We shall count, moreover, from the first year of Darius, as at this particular time is shown to Daniel this particular vision; for he says, "And understand and conjecture that at the completion of thy word [1235] I make thee these answers." Whence we are bound to compute from the first year of Darius, when Daniel saw this vision. Let us see, therefore, how the years are filled up until the advent of the Christ:-- For Darius reigned...xviiii [1236] years (19). Artaxerxes reigned...xl and i years (41). Then King Ochus (who is also called Cyrus) reigned...xxiiii years (24). Argus...one year. Another Darius, who is also named Melas...xxi years (21). Alexander the Macedonian...xii years (12) Then, after Alexander, who had reigned over both Medes and Persians, whom he had reconquered, and had established his kingdom firmly in Alexandria, when withal he called that (city) by his own name; [1237] after him reigned, (there, in Alexandria,) Soter...xxxv years (35). To whom succeeds Philadelphus, reigning...xxx and viii years (38). To him succeeds Euergetes...xxv years (25). Then Philopator...xvii years (17). After him Epiphanes...xxiiii years (24). Then another Euergetes...xxviiii years (29). Then another Soter,...xxxviii years (38). Ptolemy...xxxvii years (37). Cleopatra,...xx years v months (20 5-12). Yet again Cleopatra reigned jointly with Augustus...xiii years (13). After Cleopatra, Augustus reigned other...xliii years (43). For all the years of the empire of Augustus were...lvi years (56). Let us see, moreover, how in the forty-first year of the empire of Augustus, when he has been reigning for xx and viii years after the death of Cleopatra, the Christ is born. (And the same Augustus survived, after Christ is born, xv years; and the remaining times of years to the day of the birth of Christ will bring us to the xl first year, which is the xx and viii^th of Augustus after the death of Cleopatra.) There are, (then,) made up cccxxx and vii years, v months: (whence are filled up lxii hebdomads and an half: which make up ccccxxxvii years, vi months:) on the day of the birth of Christ. And (then) "righteousness eternal" was manifested, and "an Holy One of holy ones was anointed"--that is, Christ--and "sealed was vision and prophet," and "sins" were remitted, which, through faith in the name of Christ, are washed away [1238] for all who believe on Him. But what does he mean by saying that "vision and prophecy are sealed?" That all prophets ever announced of Him that He was to come and had to suffer. Therefore, since the prophecy was fulfilled through His advent, for that reason he said that "vision and prophecy were sealed;" inasmuch as He is the signet of all prophets, fulfilling all things which in days bygone they had announced of Him. [1239] For after the advent of Christ and His passion there is no longer "vision or prophet" to announce Him as to come. In short, if this is not so, let the Jews exhibit, subsequently to Christ, any volumes of prophets, visible miracles wrought by any angels, (such as those) which in bygone days the patriarchs saw until the advent of Christ, who is now come; since which event "sealed is vision and prophecy," that is, confirmed. And justly does the evangelist [1240] write, "The law and the prophets (were) until John" the Baptist. For, on Christ's being baptized, that is, on His sanctifying the waters in His own baptism, [1241] all the plenitude of bygone spiritual grace-gifts ceased in Christ, sealing as He did all vision and prophecies, which by His advent He fulfilled. Whence most firmly does he assert that His advent "seals visions and prophecy." Accordingly, showing, (as we have done,) both the number of the years, and the time of the lx two and an half fulfilled hebdomads, on completion of which, (we have shown) that Christ is come, that is, has been born, let us see what (mean) other "vii and an half hebdomads," which have been subdivided in the abscision of [1242] the former hebdomads; (let us see, namely,) in what event they have been fulfilled:-- For, after Augustus who survived after the birth of Christ, are made up...xv years (15). To whom succeeded Tiberius Cæsar, and held the empire...xx years, vii months, xxviii days (20 etc.). (In the fiftieth year of his empire Christ suffered, being about xxx years of age when he suffered.) Again Caius Cæsar, also called Caligula,...iii years, viii months, xiii days (3 etc.). Nero Cæsar,...xi years, ix months, xiii days (11 etc.). Galba...vii months, vi days. (7 etc.). Otho...iii days. Vitellius,...viii mos., xxvii days (8 mos.). Vespasian, in the first year of his empire, subdues the Jews in war; and there are made lii years, vi months. For he reigned xi years. And thus, in the day of their storming, the Jews fulfilled the lxx hebdomads predicted in Daniel. Therefore, when these times also were completed, and the Jews subdued, there afterwards ceased in that place "libations and sacrifices," which thenceforward have not been able to be in that place celebrated; for "the unction," too, [1243] was "exterminated" in that place after the passion of Christ. For it had been predicted that the unction should be exterminated in that place; as in the Psalms it is prophesied, "They exterminated my hands and feet." [1244] And the suffering of this "extermination" was perfected within the times of the lxx hebdomads, under Tiberius Cæsar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April, [1245] on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses. [1246] Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, "His blood be upon us, and upon our children;" [1247] and, "If thou dismiss him, thou art not a friend of Cæsar;" [1248] in order that all things might be fulfilled which had been written of Him. [1249] __________________________________________________________________ [1226] See Dan. ix. 26 (especially in the LXX.). [1227] Comp. Isa. lv. 4. [1228] Vir desideriorum; Gr. aner epithumion; Eng. ver. "a man greatly beloved." Elsewhere Tertullian has another rendering--"miserabilis." See de Jej. cc. vii, ix. [1229] Or, "abbreviated;" breviatæ sunt; Gr. sunetmethnsan. For this rendering, and the interpretations which in ancient and modern days have been founded on it, see G. S. Faber's Dissert. on the prophecy of the seventy weeks, pp. 5, 6, 109-112. (London, 1811.) The whole work will repay perusal. [1230] These words are given, by Oehler and Rig., on the authority of Pamelius. The mss. and early editions are without them. [1231] Also supplied by Pamelius. [1232] See Dan. ix . 24-27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references. [1233] Hebdomades is preferred to Oehler's -as, a reading which he follows apparently on slender authority. [1234] There is no trace of these last words in Tischendorf's LXX. here; and only in his footnotes is the "pinnacle" mentioned. [1235] Or, "speech." The reference seems to be to ver. 23, but there is no such statement in Daniel. [1236] So Oehler; and I print all these numbers uniformly--as in the former part of the present chapter--exactly in accordance with the Latin forms, for the sake of showing how easily, in such calculations, errors may creep in. [1237] Comp. Ps. xlix. 11 (in LXX. Ps. xlviii. 12). [1238] Diluuntur. So Oehler has amended for the reading of the mss. and edd., "tribuuntur." [1239] Comp. Pusey on Daniel, pp. 178, 179, notes 6, 7, 8, and the passages therein referred to. And for the whole question of the seventy weeks, and of the LXX. version of Daniel, comp. the same book, Lect. iv. and Note E (2d thousand, 1864). See also pp. 376-381 of the same book; and Faber (as above), pp. 293-297. [1240] Or rather, our Lord Himself. See Matt. xi. 13; Luke xvi. 16. [1241] Comp. the very obscure passage in de Pu. c. vi., towards the end, on which this expression appears to cast some light. [1242] Or, "in abscision from." [1243] And, without "unction"--i.e. without a priesthood, the head whereof, or high priest, was always anointed--no "sacrifices" were lawful. [1244] See Ps. xxii. 16 (xxi. 17 in LXX.) [1245] i.e., March 25. [1246] Comp. Ex. xii. 6 with Mark xiv. 12, Luke xxii. 7. [1247] See Matt. xxvii. 24, 25, with John xix. 12 and Acts iii. 13. [1248] John xix. 12. [1249] Comp. Luke xxiv. 44, etc. __________________________________________________________________ Chapter IX.--Of the Prophecies of the Birth and Achievements of Christ. Begin we, therefore, to prove that the Birth of Christ was announced by prophets; as Isaiah (e.g.,) foretells, "Hear ye, house of David; no petty contest have ye with men, since God is proposing a struggle. Therefore God Himself will give you a sign; Behold, the virgin [1250] shall conceive, and bear a son, and ye shall call his name Emmanuel" [1251] (which is, interpreted, "God with us" [1252] ): "butter and honey shall he eat;" [1253] : "since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians." [1254] Accordingly the Jews say: Let us challenge that prediction of Isaiah, and let us institute a comparison whether, in the case of the Christ who is already come, there be applicable to Him, firstly, the name which Isaiah foretold, and (secondly) the signs of it [1255] which he announced of Him. Well, then, Isaiah foretells that it behoves Him to be called Emmanuel; and that subsequently He is to take the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians. "Now," say they, "that (Christ) of yours, who is come, neither was called by that name, nor engaged in warfare." But we, on the contrary, have thought they ought to be admonished to recall to mind the context of this passage as well. For subjoined is withal the interpretation of Emmanuel--"God with us" [1256] --in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, "God with us" (which is Emmanuel), be commonly applied to Christ ever since Christ's light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say [1257] Emmanuel, signify that God is with us: and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come--that is, "God with us." Equally are they led by the sound of the name when they so understand "the power of Damascus," and "the spoils of Samaria," and "the kingdom of the Assyrians," as if they portended Christ as a warrior; not observing that Scripture premises, "since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians." For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger's back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,--oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,--who are to know how to lance sooner than how to lacerate the bosom!) [1258] Certainly, if nature nowhere allows this,--(namely,) to serve as a soldier before developing into manhood, to take "the power of Damascus" before knowing your father,--it follows that the pronouncement is visibly figurative. "But again," say they, "nature suffers not a virgin' to be a parent; and yet the prophet must be believed." And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. "Therefore," he says, "shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son." But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not "a virgin," but "a young female," was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence--the pregnancy and parturition of a young female, namely--cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant. For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering [1259] of the infant, who is to eat "honey and butter." Nor is this, of course, for a sign. It is natural to infancy. But that he is to receive [1260] "the power of Damascus and the spoils of Samaria in opposition to the king of the Assyrians," this is a wondrous sign. Keep to the limit of (the infant's) age, and inquire into the sense of the prediction; nay, rather, repay to truth what you are unwilling to credit her with, and the prophecy becomes intelligible by the relation of its fulfilment. Let those Eastern magi be believed, dowering with gold and incense the infancy of Christ as a king; [1261] and the infant has received "the power of Damascus" without battle and arms. For, besides the fact that it is known to all that the "power"--for that is the "strength"--of the East is wont to abound in gold and odours, certain it is that the divine Scriptures regard "gold" as constituting the "power" also of all other nations; as it says [1262] through Zechariah: "And Judah keepeth guard at Jerusalem, and shall amass all the vigour of the surrounding peoples, gold and silver." [1263] For of this gift of "gold" David likewise says, "And to Him shall be given of the gold of Arabia;" [1264] and again, "The kings of the Arabs and Saba shall bring Him gifts." [1265] For the East, on the one hand, generally held the magi (to be) kings; and Damascus, on the other hand, used formerly to be reckoned to Arabia before it was transferred into Syrophoenicia on the division of the Syrias: the "power" whereof Christ then "received" in receiving its ensigns,--gold, to wit, and odours. "The spoils," moreover, "of Samaria" (He received in receiving) the magi themselves, who, on recognising Him, and honouring Him with gifts, and adoring Him on bended knee as Lord and King, on the evidence of the guiding and indicating star, became "the spoils of Samaria," that is, of idolatry--by believing, namely, on Christ. For (Scripture) denoted idolatry by the name of "Samaria," Samaria being ignominious on the score of idolatry; for she had at that time revolted from God under King Jeroboam. For this, again, is no novelty to the Divine Scriptures, figuratively to use a transference of name grounded on parallelism of crimes. For it [1266] calls your rulers "rulers of Sodom," and your people the "people of Gomorrha," [1267] when those cities had already long been extinct. [1268] And elsewhere it says, through a prophet, to the people of Israel, "Thy father (was) an Amorite, and thy mother an Hittite;" [1269] of whose race they were not begotten, but (were called their sons) by reason of their consimilarity in impiety, whom of old (God) had called His own sons through Isaiah the prophet: "I have generated and exalted sons." [1270] So, too, Egypt is sometimes understood to mean the whole world [1271] in that prophet, on the count of superstition and malediction. [1272] So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints. [1273] On this wise, accordingly, (Scripture) [1274] entitled the magi also with the appellation of "Samaritans,"--"despoiled" (of that) which they had had in common with the Samaritans, as we have said--idolatry in opposition to the Lord. (It [1275] adds), "in opposition," moreover, "to the king of the Assyrians,"--in opposition to the devil, who to this hour thinks himself to be reigning, if he detrudes the saints from the religion of God. Moreover, this our interpretation will be supported while (we find that) elsewhere as well the Scriptures designate Christ a warrior, as we gather from the names of certain weapons, and words of that kind. But by a comparison of the remaining senses the Jews shall be convicted. "Gird thee," says David, "the sword upon the thigh." [1276] But what do you read above concerning the Christ? "Blooming in beauty above the sons of men; grace is outpoured in thy lips." [1277] But very absurd it is if he was complimenting on the bloom of his beauty and the grace of his lips, one whom he was girding for war with a sword; of whom he proceeds subjunctively to say, "Outstretch and prosper, advance and reign!" And he has added, "because of thy lenity and justice." [1278] Who will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword,--that is, the Divine word of God, doubly sharpened [1279] with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action. [1280] Lawful , then, it was for the Christ of God to be precinct, in the Psalms, without warlike achievements, with the figurative sword of the word of God; to which sword is congruous the predicated "bloom," together with the "grace of the lips;" with which sword He was then "girt upon the thigh," in the eye of David, when He was announced as about to come to earth in obedience to God the Father's decree. "The greatness of thy right hand," he says, "shall conduct thee" [1281] --the virtue to wit, of the spiritual grace from which the recognition of Christ is deduced. "Thine arrows," he says, "are sharp," [1282] --God's everywhere-flying precepts (arrows) threatening the exposure [1283] of every heart, and carrying compunction and transfixion to each conscience: "peoples shall fall beneath thee," [1284] --of course, in adoration. Thus mighty in war and weapon-bearing is Christ; thus will He "receive the spoils," not of "Samaria" alone, but of all nations as well. Acknowledge that His "spoils" are figurative whose weapons you have learnt to be allegorical. And thus, so far, the Christ who is come was not a warrior, because He was not predicted as such by Isaiah. "But if the Christ," say they, "who is believed to be coming is not called Jesus, why is he who is come called Jesus Christ?" Well, each name will meet in the Christ of God, in whom is found likewise the appellation [1285] Jesus. Learn the habitual character of your error. In the course of the appointing of a successor to Moses, Oshea [1286] the son of Nun [1287] is certainly transferred from his pristine name, and begins to be called Jesus. [1288] Certainly, you say. This we first assert to have been a figure of the future. For, because Jesus Christ was to introduce the second people (which is composed of us nations, lingering deserted in the world [1289] aforetime) into the land of promise, "flowing with milk and honey" [1290] (that is, into the possession of eternal life, than which nought is sweeter); and this had to come about, not through Moses (that is, not through the Law's discipline), but through Joshua (that is, through the new law's grace), after our circumcision with "a knife of rock" [1291] (that is, with Christ's precepts, for Christ is in many ways and figures predicted as a rock [1292] ); therefore the man who was being prepared to act as images of this sacrament was inaugurated under the figure of the Lord's name, even so as to be named Jesus. [1293] For He who ever spake to Moses was the Son of God Himself; who, too, was always seen. [1294] For God the Father none ever saw, and lived. [1295] And accordingly it is agreed that the Son of God Himself spake to Moses, and said to the people, "Behold, I send mine angel before thy"--that is, the people's--"face, to guard thee on the march, and to introduce thee into the land which I have prepared thee: attend to him, and be not disobedient to him; for he hath not escaped [1296] thy notice, since my name is upon him." [1297] For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy"--that is, Christ's--"face, who shall prepare Thy way before Thee." [1298] Nor is it a novel practice to the Holy Spirit to call those "angels" whom God has appointed as ministers of His power. For the same John is called not merely an "angel" of Christ, but withal a "lamp" shining before Christ: for David predicts, "I have prepared the lamp for my Christ;" [1299] and him Christ Himself, coming "to fulfil the prophets," [1300] called so to the Jews. "He was," He says, "the burning and shining lamp;" [1301] as being he who not merely "prepared His ways in the desert," [1302] but withal, by pointing out "the Lamb of God," [1303] illumined the minds of men by his heralding, so that they understood Him to be that Lamb whom Moses was wont to announce as destined to suffer. Thus, too, (was the son of Nun called) Joshua, on account of the future mystery [1304] of his name: for that name (He who spake with Moses) confirmed as His own which Himself had conferred on him, because He had bidden him thenceforth be called, not "angel" nor "Oshea," but "Joshua." Thus, therefore, each name is appropriate to the Christ of God--that He should be called Jesus as well (as Christ). And that the virgin of whom it behoved Christ to be born (as we have above mentioned) must derive her lineage of the seed of David, the prophet in subsequent passages evidently asserts. "And there shall be born," he says, "a rod from the root of Jesse"--which rod is Mary--"and a flower shall ascend from his root: and there shall rest upon him the Spirit of God, the spirit of wisdom and understanding, the spirit of discernment and piety, the spirit of counsel and truth; the spirit of God's fear shall fill Him." [1305] For to none of men was the universal aggregation of spiritual credentials appropriate, except to Christ; paralleled as He is to a "flower" by reason of glory, by reason of grace; but accounted "of the root of Jesse," whence His origin is to be deduced,--to wit, through Mary. [1306] For He was from the native soil of Bethlehem, and from the house of David; as, among the Romans, Mary is described in the census, of whom is born Christ. [1307] I demand, again--granting that He who was ever predicted by prophets as destined to come out of Jesse's race, was withal to exhibit all humility, patience, and tranquillity--whether He be come? Equally so (in this case as in the former), the man who is shown to bear that character will be the very Christ who is come. For of Him the prophet says, "A man set in a plague, and knowing how to bear infirmity;" who "was led as a sheep for a victim; and, as a lamb before him who sheareth him, opened not His mouth." [1308] If He "neither did contend nor shout, nor was His voice heard abroad," who "crushed not the bruised reed"--Israel's faith, who "quenched not the burning flax" [1309] --that is, the momentary glow of the Gentiles--but made it shine more by the rising of His own light,--He can be none other than He who was predicted. The action, therefore, of the Christ who is come must be examined by being placed side by side with the rule of the Scriptures. For, if I mistake not, we find Him distinguished by a twofold operation,--that of preaching and that of power. Now, let each count be disposed of summarily. Accordingly, let us work out the order we have set down, teaching that Christ was announced as a preacher; as, through Isaiah: "Cry out," he says, "in vigour, and spare not; lift up, as with a trumpet, thy voice, and announce to my commonalty their crimes, and to the house of Jacob their sins. Me from day to day they seek, and to learn my ways they covet, as a people which hath done righteousness, and hath not forsaken the judgment of God," and so forth: [1310] that, moreover, He was to do acts of power from the Father: "Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes' tongues shall be loosed, and the lame shall leap as an hart," [1311] and so on; which works not even you deny that Christ did, inasmuch as you were wont to say that, "on account of the works ye stoned Him not, but because He did them on the Sabbaths." [1312] __________________________________________________________________ [1250] "A virgin," Eng. ver.; he parthenos, LXX.; "the virgin," Lowth. [1251] See Isa. vii. 13, 14. [1252] See Matt. i. 23. [1253] See Isa vii. 15. [1254] See Isa. viii. 4. (All these passages should be read in the LXX.) [1255] i.e., of the predicted name. [Here compare Against Marcion, Book III. (vol. vii. Edin. series) Cap. xii. p. 142. See my note (1) on Chapter First; and also Kaye, p. xix.] [1256] In Isa. viii. 8, 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii. [1257] Or, "to call him." [1258] See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us. [1259] Comp. Judg. xiii. 12; Eng. ver. "How shall we order the child?" [1260] Or, "accept." [1261] See Matt. ii. 1-12. [1262] Of course he ought to have said, "they say." [1263] Zech. xiv. 14, omitting the last clause. [1264] Ps. lxxii. 15 (lxxi. 15 in LXX.): "Sheba" in Eng. ver.; "Arabia" in the "Great Bible" of 1539; and so the LXX. [1265] Ps. lxxii. 10, in LXX, and "Great Bible;" "Sheba and Seba," Eng. ver. [1266] Strictly, Tertullian ought to have said "they call," having above said "Divine scriptures;" as above on the preceding page. [1267] Isa. i. 10. [1268] See Gen. xix. 23-29. [1269] Ezek. xvi. 3, 45. [1270] Isa. i. 2, as before. [1271] Orbis. [1272] Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. [1273] See Rev. xvii., etc. [1274] Or we may supply here ["Isaiah"]. [1275] Or, "he." [1276] Ps. xlv. 3, clause 1 (in LXX. Ps. xliv. 4). [1277] See Ps. xlv. 2 (xliv. 3 in LXX.). [1278] Ps. xlv. 4 (xliv. 5 in LXX.). [1279] Comp. Heb. iv. 12; Rev. i. 16; ii. 12; xix. 15, 21; also Eph. vi. 17. [1280] Comp. Ps. lxii. 12 (lxi. 13 in LXX.); Rom. ii. 6. [1281] See Ps. xlv. 5 (xliv. in LXX.). [1282] Ps. xlv. 5 (xliv. 6 in LXX.). [1283] Traductionem (comp. Heb. iv. 13). [1284] Ps. xlv. 5. [1285] I can find no authority for "appellatus" as a substantive, but such forms are familiar with Tertullian. Or perhaps we may render: "in that He is found to have been likewise called Jesus." [1286] Auses; Ause in LXX. [1287] Nave; Naue in LXX. [1288] Jehoshua, Joshua, Jeshua, Jesus, are all forms of the same name. But the change from Oshea or Hoshea to Jehoshua appears to have been made when he was sent to spy the land. See Num. xiii. 16 (17 in LXX., who call it a surnaming). [1289] If Oehler's "in sæculo desertæ" is to be retained, this appears to be the construction. But this passage, like others above noted, is but a reproduction of parts of the third book in answer to Marcion; and there the reading is "in sæculi desertis"="in the desert places of the world," or "of heathendom." [1290] See Ex. iii. 8, and the references there. [1291] See Josh. v. 2-9, especially in LXX. Comp. the margin in the Eng. ver. in ver. 2, "flint knives," and Wordsworth in loc., who refers to Ex. iv. 25, for which see ch. iii. above. [1292] See especially 1 Cor. x. 4. [1293] Or, "Joshua." [1294] Comp. Num. xii. 5-8. [1295] Comp. Ex. xxxiii. 20; John i. 18; xiv. 9; Col. i. 15; Heb. i. 3. [1296] Oehler and others read "celavit"; but the correction of Fr. Junius and Rig., "celabit," is certainly more agreeable to the LXX. and the Eng. ver. [1297] Ex. xxiii. 20, 21. [1298] Mal. iii. 1: comp. Matt. xi. 10; Mark i. 2; Luke vii. 27. [1299] See Ps. cxxxii. 17 (cxxi. 17 in LXX.). [1300] Matt. v. 17, briefly; a very favourite reference with Tertullian. [1301] John v. 35, ho luchnos ho kaiomenos kai phainon. [1302] Comp. reference 8, p. 232; and Isa. xl. 3, John i. 23. [1303] See John i. 29, 36. [1304] Sacramentum. [1305] See Isa. xi. 1, 2, especially in LXX. [1306] See Luke i. 27. [1307] See Luke ii. 1-7. [1308] See Isa. liii. 3, 7, in LXX.; and comp. Ps. xxxviii. 17 (xxxvii. 18 in LXX.) in the "Great Bible" of 1539. [1309] See Isa. xlii. 2, 3, and Matt. xii. 19, 20. [1310] See Isa. lviii. 1, 2, especially in LXX. [1311] See Isa. xxxv. 4, 5, 6. [1312] See John v. 17, 18, compared with x. 31-33. __________________________________________________________________ Chapter X.--Concerning the Passion of Christ, and Its Old Testament Predictions and Adumbrations. Concerning the last step, plainly, of His passion you raise a doubt; affirming that the passion of the cross was not predicted with reference to Christ, and urging, besides, that it is not credible that God should have exposed His own Son to that kind of death; because Himself said, "Cursed is every one who shall have hung on a tree." [1313] But the reason of the case antecedently explains the sense of this malediction; for He says in Deuteronomy: "If, moreover, (a man) shall have been (involved) in some sin incurring the judgment of death, and shall die, and ye shall suspend him on a tree, his body shall not remain on the tree, but with burial ye shall bury him on the very day; because cursed by God is every one who shall have been suspended on a tree; and ye shall not defile the land which the Lord thy God shall give thee for (thy) lot." [1314] Therefore He did not maledictively adjudge Christ to this passion, but drew a distinction, that whoever, in any sin, had incurred the judgment of death, and died suspended on a tree, he should be "cursed by God," because his own sins were the cause of his suspension on the tree. On the other hand, Christ, who spoke not guile from His mouth, [1315] and who exhibited all righteousness and humility, not only (as we have above recorded it predicted of Him) was not exposed to that kind of death for his own deserts, but (was so exposed) in order that what was predicted by the prophets as destined to come upon Him through your means [1316] might be fulfilled; just as, in the Psalms, the Spirit Himself of Christ was already singing, saying, "They were repaying me evil for good;" [1317] and, "What I had not seized I was then paying in full;" [1318] "They exterminated my hands and feet;" [1319] and, "They put into my drink gall, and in my thirst they slaked me with vinegar;" [1320] "Upon my vesture they did cast (the) lot;" [1321] just as the other (outrages) which you were to commit on Him were foretold,--all which He, actually and thoroughly suffering, suffered not for any evil action of His own, but "that the Scriptures from the mouth of the prophets might be fulfilled." [1322] And, of course, it had been meet that the mystery [1323] of the passion itself should be figuratively set forth in predictions; and the more incredible (that mystery), the more likely to be "a stumbling-stone," [1324] if it had been nakedly predicted; and the more magnificent, the more to be adumbrated, that the difficulty of its intelligence might seek (help from) the grace of God. Accordingly, to begin with, Isaac, when led by his father as a victim, and himself bearing his own "wood," [1325] was even at that early period pointing to Christ's death; conceded, as He was, as a victim by the Father; carrying, as He did, the "wood" of His own passion. [1326] Joseph, again, himself was made a figure of Christ [1327] in this point alone (to name no more, not to delay my own course), that he suffered persecution at the hands of his brethren, and was sold into Egypt, on account of the favour of God; [1328] just as Christ was sold by Israel--(and therefore,) "according to the flesh," by His "brethren" [1329] --when He is betrayed by Judas. [1330] For Joseph is withal blest by his father [1331] after this form: "His glory (is that) of a bull; his horns, the horns of an unicorn; on them shall he toss nations alike unto the very extremity of the earth." Of course no one-horned rhinoceros was there pointed to, nor any two-horned minotaur. But Christ was therein signified: "bull," by reason of each of His two characters,--to some fierce, as Judge; to others gentle, as Saviour; whose "horns" were to be the extremities of the cross. For even in a ship's yard--which is part of a cross--this is the name by which the extremities are called; while the central pole of the mast is a "unicorn." By this power, in fact, of the cross, and in this manner horned, He does now, on the one hand, "toss" universal nations through faith, wafting them away from earth to heaven; and will one day, on the other, "toss" them through judgment, casting them down from heaven to earth. He, again, will be the "bull" elsewhere too in the same scripture. [1332] When Jacob pronounced a blessing on Simeon and Levi, he prophesies of the scribes and Pharisees; for from them [1333] is derived their [1334] origin. For (his blessing) interprets spiritually thus: "Simeon and Levi perfected iniquity out of their sect," [1335] --whereby, to wit, they persecuted Christ: "into their counsel come not my soul! and upon their station rest not my heart! because in their indignation they slew men"--that is, prophets--"and in their concupiscence they hamstrung a bull!" [1336] --that is, Christ, whom--after the slaughter of prophets--they slew, and exhausted their savagery by transfixing His sinews with nails. Else it is idle if, after the murder already committed by them, he upbraids others, and not them, with butchery. [1337] But, to come now to Moses, why, I wonder, did he merely at the time when Joshua was battling against Amalek, pray sitting with hands expanded, when, in circumstances so critical, he ought rather, surely, to have commended his prayer by knees bended, and hands beating his breast, and a face prostrate on the ground; except it was that there, where the name of the Lord Jesus was the theme of speech--destined as He was to enter the lists one day singly against the devil--the figure of the cross was also necessary, (that figure) through which Jesus was to win the victory? [1338] Why, again, did the same Moses, after the prohibition of any "likeness of anything," [1339] set forth a brazen serpent, placed on a "tree," in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry, [1340] they were suffering extermination by serpents, except that in this case he was exhibiting the Lord's cross on which the "serpent" the devil was "made a show of," [1341] and, for every one hurt by such snakes--that is, his angels [1342] --on turning intently from the peccancy of sins to the sacraments of Christ's cross, salvation was outwrought? For he who then gazed upon that (cross) was freed from the bite of the serpents. [1343] Come, now, if you have read in the utterance of the prophet in the Psalms, "God hath reigned from the tree," [1344] I wait to hear what you understand thereby; for fear you may perhaps think some carpenter-king [1345] is signified, and not Christ, who has reigned from that time onward when he overcame the death which ensued from His passion of "the tree." Similarly, again, Isaiah says: "For a child is born to us, and to us is given a son." [1346] What novelty is that, unless he is speaking of the "Son" of God?--and one is born to us the beginning of whose government has been made "on His shoulder." What king in the world wears the ensign of his power on his shoulder, and does not bear either diadem on his head, or else sceptre in his hand, or else some mark of distinctive vesture? But the novel "King of ages," Christ Jesus, alone reared "on His shoulder" His own novel glory, and power, and sublimity,--the cross, to wit; that, according to the former prophecy, the Lord thenceforth "might reign from the tree." For of this tree likewise it is that God hints, through Jeremiah, that you would say, "Come, let us put wood [1347] into his bread, and let us wear him away out of the land of the living; and his name shall no more be remembered." [1348] Of course on His body that "wood" was put; [1349] for so Christ has revealed, calling His body "bread," [1350] whose body the prophet in bygone days announced under the term "bread." If you shall still seek for predictions of the Lord's cross, the twenty-first Psalm will at length be able to satisfy you, containing as it does the whole passion of Christ; singing, as He does, even at so early a date, His own glory. [1351] "They dug," He says, "my hands and feet" [1352] --which is the peculiar atrocity of the cross; and again when He implores the aid of the Father, "Save me," He says, "out of the mouth of the lion"--of course, of death--"and from the horn of the unicorns my humility," [1353] --from the ends, to wit, of the cross, as we have above shown; which cross neither David himself suffered, nor any of the kings of the Jews: that you may not think the passion of some other particular man is here prophesied than His who alone was so signally crucified by the People. Now, if the hardness of your heart shall persist in rejecting and deriding all these interpretations, we will prove that it may suffice that the death of the Christ had been prophesied, in order that, from the fact that the nature of the death had not been specified, it may be understood to have been affected by means of the cross [1354] and that the passion of the cross is not to be ascribed to any but Him whose death was constantly being predicted. For I desire to show, in one utterance of Isaiah, His death, and passion, and sepulture. "By the crimes," he says, "of my people was He led unto death; and I will give the evil for His sepulture, and the rich for His death, because He did not wickedness, nor was guile found in his mouth; and God willed to redeem His soul from death," [1355] and so forth. He says again, moreover: "His sepulture hath been taken away from the midst." [1356] For neither was He buried except He were dead, nor was His sepulture removed from the midst except through His resurrection. Finally, he subjoins: "Therefore He shall have many for an heritage, and of many shall He divide spoils:" [1357] who else (shall so do) but He who "was born," as we have above shown?--"in return for the fact that His soul was delivered unto death?" For, the cause of the favour accorded Him being shown,--in return, to wit, for the injury of a death which had to be recompensed,--it is likewise shown that He, destined to attain these rewards because of death, was to attain them after death--of course after resurrection. For that which happened at His passion, that mid-day grew dark, the prophet Amos announces, saying, "And it shall be," he says, "in that day, saith the Lord, the sun shall set at mid-day, and the day of light shall grow dark over the land: and I will convert your festive days into grief, and all your canticles into lamentation; and I will lay upon your loins sackcloth, and upon every head baldness; and I will make the grief like that for a beloved (son), and them that are with him like a day of mourning." [1358] For that you would do thus at the beginning of the first month of your new (years) even Moses prophesied, when he was foretelling that all the community of the sons of Israel was [1359] to immolate at eventide a lamb, and were to eat [1360] this solemn sacrifice of this day (that is, of the passover of unleavened bread) with bitterness;" and added that "it was the passover of the Lord," [1361] that is, the passion of Christ. Which prediction was thus also fulfilled, that "on the first day of unleavened bread" [1362] you slew Christ; [1363] and (that the prophecies might be fulfilled) the day hasted to make an "eventide,"--that is, to cause darkness, which was made at mid-day; and thus "your festive days God converted into grief, and your canticles into lamentation." For after the passion of Christ there overtook you even captivity and dispersion, predicted before through the Holy Spirit. __________________________________________________________________ [1313] Comp. Deut. xxi. 23 with Gal. iii. 13, with Prof. Lightfoot on the latter passage. [1314] Deut. xxi. 22, 23 (especially in the LXX.). [1315] See 1 Pet. ii. 22 with Isa. liii. 9. [1316] Oehler's pointing is disregarded. [1317] Ps. xxxv. (xxxiv. in LXX.) 12. [1318] Ps. lxix. 4 (lxviii. 5 in LXX.). [1319] Ps. xxii. 16 (xxi. 17 in LXX.). [1320] Ps. lxix. 21 (lxviii. 5 in LXX.). [1321] Ps. xxii. 18 (xxi. 19 in LXX.). [1322] See Matt. xxvi. 56; xxvii. 34, 35; John xix. 23, 24, 28, 32-37. [1323] Sacramentum. [1324] See Rom. ix. 32, 33, with Isa. xxviii. 16; 1 Cor. i. 23; Gal. v. 11. [1325] Lignum = xulon; constantly used for "tree." [1326] Comp. Gen. xxii. 1-10 with John xix. 17. [1327] "Christum figuratus" is Oehler's reading, after the two mss. and the Pamelian ed. of 1579; the rest read "figurans" or "figuravit." [1328] Manifested e.g., in his two dreams. See Gen. xxxvii. [1329] Comp. Rom. ix. 5. [1330] Or, "Judah." [1331] This is an error. It is not "his father," Jacob, but Moses, who thus blesses him. See Deut. xxxiii. 17. The same error occurs in adv. Marc. 1. iii. c. xxiii. [1332] Not strictly "the same;" for here the reference is to Gen. xlix. 5-7. [1333] i.e., Simeon and Levi. [1334] i.e., the scribes and Pharisees. [1335] Perfecerunt iniquitatem ex sua secta. There seems to be a play on the word "secta" in connection with the outrage committed by Simeon and Levi, as recorded in Gen. xxxiv. 25-31; and for sunetelesan adikian exaireseos auton (which is the reading of the LXX., ed. Tisch. 3, Lips. 1860), Tertullian's Latin seems to have read, sunetelesan adikian ex haireseos auton. [1336] See Gen. xlix. 5-7 in LXX.; and comp. the margin of Eng. ver. on ver. 7, and Wordsworth in loc., who incorrectly renders tauron an "ox" here. [1337] What the sense of this is it is not easy to see. It appears to have puzzled Pam. and Rig. so effectually that they both, conjecturally and without authority, adopted the reading found in adv. Marc. l. iii. c. xviii. (from which book, as usual, the present passage is borrowed), only altering illis to ipsis. [1338] See Ex. xvii. 8-16; and comp. Col. ii. 14, 15. [1339] Ex. xx. 4. [1340] Their sin was "speaking against God and against Moses" (Num. xxi. 4-9). [1341] Comp. Col. ii. 14, 15, as before; also Gen. iii. 1, etc.; 2 Cor. xi. 3; Rev. xii. 9. [1342] Comp. 2 Cor. xi. 14, 15; Matt. xxv. 41; Rev. xii. 9. [1343] Comp. de Idol. c. v.; adv. Marc. l. iii. c. xviii. [1344] A ligno. Oehler refers us to Ps. xcvi. 10 (xcv. 10 in LXX.); but the special words "a ligno" are wanting there, though the text is often quoted by the Fathers. [1345] Lignarium aliquem regem. It is remarkable, in connection herewith, that our Lord is not only called by the Jews "the carpenter's son" (Matt. xiii. 55; Luke iv. 22), but "the carpenter" (Mark vi. 3). [1346] See Isa. ix. 6. [1347] Lignum. [1348] See Jer. xi. 19 (in LXX.). [1349] i.e., when they laid on Him the crossbeam to carry. See John xix. 17. [1350] See John vi. passim, and the various accounts of the institution of the Holy Supper. [1351] It is Ps. xxii. in our Bibles, xxi. in LXX. [1352] Ver. 16 (17 in LXX.). [1353] Ps. xxii. 21 (xxi. 22 in LXX., who render it as Tertullian does). [1354] i.e., perhaps, because of the extreme ignominy attaching to that death, which prevented its being expressly named. [1355] Isa. liii. 8, 9, 10, (in LXX.). [1356] Isa. lvii. 2 (in LXX.). [1357] Isa. liii. 12 (in LXX.). Comp., too, Bp. Lowth. Oehler's pointing again appears to be faulty. [1358] See Amos viii. 9, 10 (especially in the LXX.). [1359] Oehler's "esset" appears to be a mistake for "esse." [1360] The change from singular to plural is due to the Latin, not to the translator. [1361] See Ex. xii. 1-11. [1362] See Matt. xxvi. 17; Mark xiv. 12; Luke xxii. 7; John xviii. 28. [1363] Comp. 1 Cor. v. 7. __________________________________________________________________ Chapter XI.--Further Proofs, from Ezekiel. Summary of the Prophetic Argument Thus Far. For, again, it is for these deserts of yours that Ezekiel announces your ruin as about to come: and not only in this age [1364] --a ruin which has already befallen--but in the "day of retribution," [1365] which will be subsequent. From which ruin none will be freed but he who shall have been frontally sealed [1366] with the passion of the Christ whom you have rejected. For thus it is written: "And the Lord said unto me, Son of man, thou hast seen what the elders of Israel do, each one of them in darkness, each in a hidden bed-chamber: because they have said, The Lord seeth us not; the Lord hath derelinquished the earth. And He said unto me, Turn thee again, and thou shalt see greater enormities which these do. And He introduced me unto the thresholds of the gate of the house of the Lord which looketh unto the north; and, behold, there, women sitting and bewailing Thammuz. And the Lord said unto me, Son of man, hast thou seen? Is the house of Judah moderate, to do the enormities which they have done? And yet thou art about to see greater affections of theirs. And He introduced me into the inner shrine of the house of the Lord; and, behold, on the thresholds of the house of the Lord, between the midst of the porch and between the midst of the altar, [1367] as it were twenty and five men have turned their backs unto the temple of the Lord, and their faces over against the east; these were adoring the sun. And He said unto me, Seest thou, son of man? Are such deeds trifles to the house of Judah, that they should do the enormities which these have done? because they have filled up (the measure of) their impieties, and, behold, are themselves, as it were, grimacing; I will deal with mine indignation, [1368] mine eye shall not spare, neither will I pity; they shall cry out unto mine ears with a loud voice, and I will not hear them, nay, I will not pity. And He cried into mine ears with a loud voice, saying, The vengeance of this city is at hand; and each one had vessels of extermination in his hand. And, behold, six men were coming toward the way of the high gate which was looking toward the north, and each one's double-axe of dispersion was in his hand: and one man in the midst of them, clothed with a garment reaching to the feet, [1369] and a girdle of sapphire about his loins: and they entered, and took their stand close to the brazen altar. And the glory of the God of Israel, which was over the house, in the open court of it, [1370] ascended from the cherubim: and the Lord called the man who was clothed with the garment reaching to the feet, who had upon his loins the girdle; and said unto him, Pass through the midst of Jerusalem, and write the sign Tau [1371] on the foreheads of the men who groan and grieve over all the enormities which are done in their midst. And while these things were doing, He said unto an hearer, [1372] Go ye after him into the city, and cut short; and spare not with your eyes, and pity not elder or youth or virgin; and little ones and women slay ye all, that they may be thoroughly wiped away; but all upon whom is the sign Tau approach ye not; and begin with my saints." [1373] Now the mystery of this "sign" was in various ways predicted; (a "sign") in which the foundation of life was forelaid for mankind; (a "sign") in which the Jews were not to believe: just as Moses beforetime kept on announcing in Exodus, [1374] saying, "Ye shall be ejected from the land into which ye shall enter; and in those nations ye shall not be able to rest: and there shall be instability of the print [1375] of thy foot: and God shall give thee a wearying heart, and a pining soul, and failing eyes, that they see not: and thy life shall hang on the tree [1376] before thine eyes; and thou shalt not trust thy life." And so, since prophecy has been fulfilled through His advent--that is, through the nativity, which we have above commemorated, and the passion, which we have evidently explained--that is the reason withal why Daniel said, "Vision and prophet were sealed;" because Christ is the "signet" of all prophets, fulfilling all that had in days bygone been announced concerning Him: for, since His advent and personal passion, there is no longer "vision" or "prophet;" whence most emphatically he says that His advent "seals vision and prophecy." And thus, by showing "the number of the years, and the time of the lxii and an half fulfilled hebdomads," we have proved that at that specified time Christ came, that is, was born; and, (by showing the time) of the "seven and an half hebdomads," which are subdivided so as to be cut off from the former hebdomads, within which times we have shown Christ to have suffered, and by the consequent conclusion of the "lxx hebdomads," and the extermination of the city, (we have proved) that "sacrifice and unction" thenceforth cease. Sufficient it is thus far, on these points, to have meantime traced the course of the ordained path of Christ, by which He is proved to be such as He used to be announced, even on the ground of that agreement of Scriptures, which has enabled us to speak out, in opposition to the Jews, on the ground [1377] of the prejudgment of the major part. For let them not question or deny the writings we produce; that the fact also that things which were foretold as destined to happen after Christ are being recognised as fulfilled may make it impossible for them to deny (these writings) to be on a par with divine Scriptures. Else, unless He were come after whom the things which were wont to be announced had to be accomplished, would such as have been completed be proved? [1378] __________________________________________________________________ [1364] Sæculo. [1365] Comp. Isa. lxi. 2. [1366] Or possibly, simply, "sealed"--obsignatus. [1367] Inter mediam elam et inter medium altaris: i.e., probably ="between the porch and the altar," as the Eng. ver. has. [1368] So Oehler points, and Tischendorf in his edition of the LXX. points not very differently. I incline to read: "Because they have filled up the measure of their impieties, and, behold (are) themselves, as it were, grimacing, I will," etc. [1369] Comp. Rev. i. 13. [1370] "Quæ fuit super eam" (i.e. super domum) "in subdivali domûs" is Oehler's reading; but it differs from the LXX. [1371] The ms. which Oehler usually follows omits "Tau;" so do the LXX. [1372] Et in his dixit ad audientem. But the LXX. reading agrees almost verbatim with the Eng. ver. [1373] Ezek. viii. 12-ix. 6 (especially in the LXX.). Comp. adv. Marc. l. iii. c. xxii. But our author differs considerably even from the LXX. [1374] Or rather in Deuteronomy. See xxviii. 65 sqq. [1375] Or, "sole." [1376] In ligno. There are no such words in the LXX. If the words be retained, "thy life" will mean Christ, who is called "our Life" in Col. iii. 4. See also John i. 4; xiv. 6; xi. 25. And so, again, "Thou shalt not trust (or believe) thy life" would mean, "Thou shalt not believe Christ." [1377] Or, "in accordance with." [1378] i.e., Would they have happened? and, by happening, have been their own proof? __________________________________________________________________ Chapter XII.--Further Proofs from the Calling of the Gentiles. Look at the universal nations thenceforth emerging from the vortex of human error to the Lord God the Creator and His Christ; and if you dare to deny that this was prophesied, forthwith occurs to you the promise of the Father in the Psalms, which says, "My Son art Thou; to-day have I begotten Thee. Ask of Me, and I will give Thee Gentiles as Thine heritage, and as Thy possession the bounds of the earth." [1379] For you will not be able to affirm that "son" to be David rather than Christ; or the "bounds of the earth" to have been promised rather to David, who reigned within the single (country of) Judea, than to Christ, who has already taken captive the whole orb with the faith of His gospel; as He says through Isaiah: "Behold, I have given Thee for a covenant [1380] of my family, for a light of Gentiles, that Thou mayst open the eyes of the blind"--of course, such as err--"to outloose from bonds the bound"--that is, to free them from sins--"and from the house of prison"--that is, of death--"such as sit in darkness" [1381] --of ignorance, to wit. And if these blessings accrue through Christ, they will not have been prophesied of another than Him through whom we consider them to have been accomplished. [1382] __________________________________________________________________ [1379] Ps. ii. 7, 8. [1380] Dispositionem; Gr. diatheken. [1381] Isa. xlii. 6, 7, comp. lxi. 1; Luke iv. 14-18. [1382] Comp. Luke ii. 25-33. __________________________________________________________________ Chapter XIII.--Argument from the Destruction of Jerusalem and Desolation of Judea. Therefore, since the sons of Israel affirm that we err in receiving the Christ, who is already come, let us put in a demurrer against them out of the Scriptures themselves, to the effect that the Christ who was the theme of prediction is come; albeit by the times of Daniel's prediction we have proved that the Christ is come already who was the theme of announcement. Now it behoved Him to be born in Bethlehem of Judah. For thus it is written in the prophet: "And thou, Bethlehem, are not the least in the leaders of Judah: for out of thee shall issue a Leader who shall feed my People Israel." [1383] But if hitherto he has not been born, what "leader" was it who was thus announced as to proceed from the tribe of Judah, out of Bethlehem? For it behoves him to proceed from the tribe of Judah and from Bethlehem. But we perceive that now none of the race of Israel has remained in Bethlehem; and (so it has been) ever since the interdict was issued forbidding any one of the Jews to linger in the confines of the very district, in order that this prophetic utterance also should be perfectly fulfilled: "Your land is desert, your cities burnt up by fire,"--that is, (he is foretelling) what will have happened to them in time of war "your region strangers shall eat up in your sight, and it shall be desert and subverted by alien peoples." [1384] And in another place it is thus said through the prophet: "The King with His glory ye shall see,"--that is, Christ, doing deeds of power in the glory of God the Father; [1385] "and your eyes shall see the land from afar," [1386] --which is what you do, being prohibited, in reward of your deserts, since the storming of Jerusalem, to enter into your land; it is permitted you merely to see it with your eyes from afar: "your soul," he says, "shall meditate terror," [1387] --namely, at the time when they suffered the ruin of themselves. [1388] How, therefore, will a "leader" be born from Judea, and how far will he "proceed from Bethlehem," as the divine volumes of the prophets do plainly announce; since none at all is left there to this day of (the house of) Israel, of whose stock Christ could be born? Now, if (according to the Jews) He is hitherto not come, when He begins to come whence will He be anointed? [1389] For the Law enjoined that, in captivity, it was not lawful for the unction of the royal chrism to be compounded. [1390] But, if there is no longer "unction" there [1391] as Daniel prophesied (for he says, "Unction shall be exterminated"), it follows that they [1392] no longer have it, because neither have they a temple where was the "horn" [1393] from which kings were wont to be anointed. If, then, there is no unction, whence shall be anointed the "leader" who shall be born in Bethlehem? or how shall he proceed "from Bethlehem," seeing that of the seed of Israel none at all exists in Bethlehem. A second time, in fact, let us show that Christ is already come, (as foretold) through the prophets, and has suffered, and is already received back in the heavens, and thence is to come accordingly as the predictions prophesied. For, after His advent, we read, according to Daniel, that the city itself had to be exterminated; and we recognise that so it has befallen. For the Scripture says thus, that "the city and the holy place are simultaneously exterminated together with the leader," [1394] --undoubtedly (that Leader) who was to proceed "from Bethlehem," and from the tribe of "Judah." Whence, again, it is manifest that "the city must simultaneously be exterminated" at the time when its "Leader" had to suffer in it, (as foretold) through the Scriptures of the prophets, who say: "I have outstretched my hands the whole day unto a People contumacious and gainsaying Me, who walketh in a way not good, but after their own sins." [1395] And in the Psalms, David says: "They exterminated my hands and feet: they counted all my bones; they themselves, moreover, contemplated and saw me, and in my thirst slaked me with vinegar." [1396] These things David did not suffer, so as to seem justly to have spoken of himself; but the Christ who was crucified. Moreover, the "hands and feet," are not "exterminated," [1397] except His who is suspended on a "tree." Whence, again, David said that "the Lord would reign from the tree:" [1398] for elsewhere, too, the prophet predicts the fruit of this "tree," saying "The earth hath given her blessings," [1399] --of course that virgin-earth, not yet irrigated with rains, nor fertilized by showers, out of which man was of yore first formed, out of which now Christ through the flesh has been born of a virgin; "and the tree," [1400] he says, "hath brought his fruit," [1401] --not that "tree" in paradise which yielded death to the protoplasts, but the "tree" of the passion of Christ, whence life, hanging, was by you not believed! [1402] For this "tree" in a mystery, [1403] it was of yore wherewith Moses sweetened the bitter water; whence the People, which was perishing of thirst in the desert, drank and revived; [1404] just as we do, who, drawn out from the calamities of the heathendom [1405] in which we were tarrying perishing with thirst (that is, deprived of the divine word), drinking, "by the faith which is on Him," [1406] the baptismal water of the "tree" of the passion of Christ, have revived,--a faith from which Israel has fallen away, (as foretold) through Jeremiah, who says, "Send, and ask exceedingly whether such things have been done, whether nations will change their gods (and these are not gods!). But My People hath changed their glory: whence no profit shall accrue to them: the heaven turned pale thereat" (and when did it turn pale? undoubtedly when Christ suffered), "and shuddered," he says, "most exceedingly;" [1407] and "the sun grew dark at mid-day:" [1408] (and when did it "shudder exceedingly" except at the passion of Christ, when the earth also trembled to her centre, and the veil of the temple was rent, and the tombs were burst asunder? [1409] "because these two evils hath My People done; Me," He says, "they have quite forsaken, the fount of water of life, [1410] and they have digged for themselves worn-out tanks, which will not be able to contain water." Undoubtedly, by not receiving Christ, the "fount of water of life," they have begun to have "worn-out tanks," that is, synagogues for the use of the "dispersions of the Gentiles," [1411] in which the Holy Spirit no longer lingers, as for the time past He was wont to tarry in the temple before the advent of Christ, who is the true temple of God. For, that they should withal suffer this thirst of the Divine Spirit, the prophet Isaiah had said, saying: "Behold, they who serve Me shall eat, but ye shall be hungry; they who serve Me shall drink, but ye shall thirst, and from general tribulation of spirit shall howl: for ye shall transmit your name for a satiety to Mine elect, but you the Lord shall slay; but for them who serve Me shall be named a new name, which shall be blessed in the lands." [1412] Again, the mystery of this "tree" [1413] we read as being celebrated even in the Books of the Reigns. For when the sons of the prophets were cutting "wood" [1414] with axes on the bank of the river Jordan, the iron flew off and sank in the stream; and so, on Elisha [1415] the prophet's coming up, the sons of the prophets beg of him to extract from the stream the iron which had sunk. And accordingly Elisha, having taken "wood," and cast it into that place where the iron had been submerged, forthwith it rose and swam on the surface, [1416] and the "wood" sank, which the sons of the prophets recovered. [1417] Whence they understood that Elijah's spirit was presently conferred upon him. [1418] What is more manifest than the mystery [1419] of this "wood,"--that the obduracy of this world [1420] had been sunk in the profundity of error, and is freed in baptism by the "wood" of Christ, that is, of His passion; in order that what had formerly perished through the "tree" in Adam, should be restored through the "tree" in Christ? [1421] while we, of course, who have succeeded to, and occupy, the room of the prophets, at the present day sustain in the world [1422] that treatment which the prophets always suffered on account of divine religion: for some they stoned, some they banished; more, however, they delivered to mortal slaughter, [1423] --a fact which they cannot deny. [1424] This "wood," again, Isaac the son of Abraham personally carried for his own sacrifice, when God had enjoined that he should be made a victim to Himself. But, because these had been mysteries [1425] which were being kept for perfect fulfilment in the times of Christ, Isaac, on the one hand, with his "wood," was reserved, the ram being offered which was caught by the horns in the bramble; [1426] Christ, on the other hand, in His times, carried His "wood" on His own shoulders, adhering to the horns of the cross, with a thorny crown encircling His head. For Him it behoved to be made a sacrifice on behalf of all Gentiles, who "was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth" (for He, when Pilate interrogated Him, spake nothing [1427] ); for "in humility His judgment was taken away: His nativity, moreover, who shall declare?" Because no one at all of human beings was conscious of the nativity of Christ at His conception, when as the Virgin Mary was found pregnant by the word of God; and because "His life was to be taken from the land." [1428] Why, accordingly, after His resurrection from the dead, which was effected on the third day, did the heavens receive Him back? It was in accordance with a prophecy of Hosea, uttered on this wise: "Before daybreak shall they arise unto Me, saying, Let us go and return unto the Lord our God, because Himself will draw us out and free us. After a space of two days, on the third day" [1429] --which is His glorious resurrection--He received back into the heavens (whence withal the Spirit Himself had come to the Virgin [1430] ) Him whose nativity and passion alike the Jews have failed to acknowledge. Therefore, since the Jews still contend that the Christ is not yet come, whom we have in so many ways approved [1431] to be come, let the Jews recognise their own fate,--a fate which they were constantly foretold as destined to incur after the advent of the Christ, on account of the impiety with which they despised and slew Him. For first, from the day when, according to the saying of Isaiah, "a man cast forth his abominations of gold and silver, which they made to adore with vain and hurtful (rites)," [1432] --that is, ever since we Gentiles, with our breast doubly enlightened through Christ's truth, cast forth (let the Jews see it) our idols,--what follows has likewise been fulfilled. For "the Lord of Sabaoth hath taken away, among the Jews from Jerusalem," among the other things named, "the wise architect" too, [1433] who builds the church, God's temple, and the holy city, and the house of the Lord. For thenceforth God's grace desisted (from working) among them. And "the clouds were commanded not to rain a shower upon the vineyard of Sorek," [1434] --the clouds being celestial benefits, which were commanded not to be forthcoming to the house of Israel; for it "had borne thorns"--whereof that house of Israel had wrought a crown for Christ--and not "righteousness, but a clamour,"--the clamour whereby it had extorted His surrender to the cross. [1435] And thus, the former gifts of grace being withdrawn, "the law and the prophets were until John," [1436] and the fishpool of Bethsaida [1437] until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: "On your account the name of God is blasphemed among the Gentiles:" [1438] for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian. And because they had committed these crimes, and had failed to understand that Christ "was to be found" [1439] in "the time of their visitation," [1440] their land has been made "desert, and their cities utterly burnt with fire, while strangers devour their region in their sight: the daughter of Sion is derelict, as a watch-tower in a vineyard, or as a shed in a cucumber garden,"--ever since the time, to wit, when "Israel knew not" the Lord, and "the People understood Him not;" but rather "quite forsook, and provoked unto indignation, the Holy One of Israel." [1441] So, again, we find a conditional threat of the sword: "If ye shall have been unwilling, and shall not have been obedient, the glaive shall eat you up." [1442] Whence we prove that the sword was Christ, by not hearing whom they perished; who, again, in the Psalm, demands of the Father their dispersion, saying, "Disperse them in Thy power;" [1443] who, withal, again through Isaiah prays for their utter burning. "On My account," He says, "have these things happened to you; in anxiety shall ye sleep." [1444] Since, therefore, the Jews were predicted as destined to suffer these calamities on Christ's account, and we find that they have suffered them, and see them sent into dispersion and abiding in it, manifest it is that it is on Christ's account that these things have befallen the Jews, the sense of the Scriptures harmonizing with the issue of events and of the order of the times. Or else, if Christ is not yet come, on whose account they were predicted as destined thus to suffer, when He shall have come it follows that they will thus suffer. And where will then be a daughter of Sion to be derelict, who now has no existence? where the cities to be exust, which are already exust and in heaps? where the dispersion of a race which is now in exile? Restore to Judea the condition which Christ is to find; and (then, if you will), contend that some other (Christ) is coming. __________________________________________________________________ [1383] Mic. v. 2; Matt. ii. 3-6. Tertullian's Latin agrees rather with the Greek of St. Matthew than with the LXX. [1384] See Isa. i. 7. [1385] Comp. John v. 43; x. 37, 38. [1386] Isa. xxxiii. 17. [1387] Isa. xxxiii. 18. [1388] Comp. the "failing eyes" in the passage from Deuteronomy given in c. xi., if "eyes" is to be taken as the subject here. If not, we have another instance of the slipshod writing in which this treatise abounds. [1389] As His name "Christ" or "Messiah" implies. [1390] Comp. Ex. xxx. 22-33. [1391] i.e., in Jerusalem or Judea. [1392] The Jews. [1393] Comp. 1 Kings (3 Kings in LXX.) i. 39, where the Eng. ver. has "an horn;" the LXX. to keras, "the horn;" which at that time, of course, was in David's tabernacle (2 Sam.--2 Kings in LXX.--vi. 17,) for "temple" there was yet none. [1394] Dan. ix. 26. [1395] See Isa. lxv. 2; Rom. x. 21. [1396] Ps. xxii. 16, 17 (xxi. 17, 18, in LXX.), and lxix. 21 (lxviii. 22 in LXX.). [1397] i.e., displaced, dislocated. [1398] See c. x. above. [1399] See Ps. lxvii. 6 (lxvi. 7 in LXX.), lxxxv. 12 (lxxxiv. 13 in LXX.). [1400] "Lignum," as before. [1401] See Joel ii. 22. [1402] See c. xi. above, and the note there. [1403] Sacramento. [1404] See Ex. xv. 22-26. [1405] Sæculi. [1406] See Acts xxvi. 18, ad fin. [1407] See Jer. ii. 10-12. [1408] See Amos viii. 9, as before, in c.x. [1409] See Matt. xxvii. 45, 50-52; Mark xv. 33, 37, 38, Luke xxiii. 44, 45. [1410] hudatos zoes in the LXX. here (ed. Tischendorf, who quotes the Cod. Alex. as reading, however, hudatos zontos). Comp. Rev. xxii. 1, 17, and xxi. 6; John vii. 37-39. (The reference, it will be seen, is still to Jer. ii. 10-13; but the writer has mixed up words of Amos therewith.) [1411] Comp. The ten diasporan ton Ellenon of John vii. 35; and see 1 Pet. i. 1. [1412] See Isa. lxv. 13-16 in LXX. [1413] Hujus ligni sacramentum. [1414] Lignum. [1415] Helisæo. Comp. Luke iv. 27. [1416] The careless construction of leaving the nominative "Elisha" with no verb to follow it is due to the original, not to the translator. [1417] See 2 Kings vi. 1-7 (4 Kings vi. 1-7 in LXX). It is not said, however, that the wood sank. [1418] This conclusion they had drawn before, and are not said to have drawn, consequently, upon this occasion. See 2 Kings (4 Kings in LXX.) ii. 16. [1419] Sacramento. [1420] "Sæculi," or perhaps here "heathendom." [1421] For a similar argument, see Anselm's Cur Deus Homo? l. i. c. iii. sub fin. [1422] Sæculo. [1423] Mortis necem. [1424] Comp. Acts vii. 51, 52; Heb. xi. 32-38. [1425] Sacramenta. [1426] See Gen. xxii. 1-14. [1427] See Matt. xxvii. 11-14; Mark xv. 1-5; John xix. 8-12. [1428] See Isa. liii. 7, 8. [1429] Oehler refers to Hos. vi. 1; add 2 (ad init.). [1430] See Luke i. 35. [1431] For this sense of the word "approve," comp. Acts ii. 22, Greek and English, and Phil. i. 10, Greek and English. [1432] See Isa. ii. 20. [1433] See Isa. iii. 1, 3; and comp. 1 Cor. iii. 10; Eph. ii. 20, 21; 1 Pet. ii. 4-8, and many similar passages. [1434] Comp. Isa. v. 2 in LXX. and Lowth. [1435] Comp. Isa. v. 6, 7, with Matt. xxvii. 20-25, Mark xv. 8-15, Luke xxiii. 13-25, John xix. 12-16. [1436] Matt. xi. 13; Luke xvi. 16. [1437] See John v. 1-9; and comp. de Bapt. c. v., and the note there. [1438] See Isa. lii. 5; Ezek. xxxvi. 20, 23; Rom. ii. 24. (The passage in Isaiah in the LXX. agrees with Rom. ii. 24.) [1439] See Isa. lv. 6, 7. [1440] See Luke xix. 41-44. [1441] See Isa. i. 7, 8, 4. [1442] Isa. i. 20. [1443] See Ps. lix. 11 (lviii. 12 in LXX.) [1444] See Isa. l. 11 in LXX. __________________________________________________________________ Chapter XIV.--Conclusion. Clue to the Error of the Jews. Learn now (over and above the immediate question) the clue to your error. We affirm, two characters of the Christ demonstrated by the prophets, and as many advents of His forenoted: one, in humility (of course the first), when He has to be led "as a sheep for a victim; and, as a lamb voiceless before the shearer, so He opened not His mouth," not even in His aspect comely. For "we have announced," says the prophet, "concerning Him, (He is) as a little child, as a root in a thirsty land; and there was not in Him attractiveness or glory. And we saw Him, and He had not attractiveness or grace; but His mien was unhonoured, deficient in comparison of the sons of men," [1445] "a man set in the plague, [1446] and knowing how to bear infirmity:" to wit as having been set by the Father "for a stone of offence," [1447] and "made a little lower" by Him "than angels," [1448] He pronounces Himself "a worm, and not a man, an ignominy of man, and the refuse of the People." [1449] Which evidences of ignobility suit the First Advent, just as those of sublimity do the Second; when He shall be made no longer "a stone of offence nor a rock of scandal," but "the highest corner-stone," [1450] after reprobation (on earth) taken up (into heaven) and raised sublime for the purpose of consummation, [1451] and that "rock"--so we must admit--which is read of in Daniel as forecut from a mount, which shall crush and crumble the image of secular kingdoms. [1452] Of which second advent of the same (Christ) Daniel has said: "And, behold, as it were a Son of man, coming with the clouds of the heaven, came unto the Ancient of days, and was present in His sight; and they who were standing by led (Him) unto Him. And there was given Him royal power; and all nations of the earth, according to their race, and all glory, shall serve Him: and His power is eternal, which shall not be taken away, and His kingdom one which shall not be corrupted." [1453] Then, assuredly, is He to have an honourable mien, and a grace not "deficient more than the sons of men;" for (He will then be) "blooming in beauty in comparison with the sons of men." [1454] "Grace," says the Psalmist, "hath been outpoured in Thy lips: wherefore God hath blessed Thee unto eternity. Gird Thee Thy sword around Thy thigh, most potent in Thy bloom and beauty!" [1455] while the Father withal afterwards, after making Him somewhat lower than angels, "crowned Him with glory and honour and subjected all things beneath His feet." [1456] And then shall they "learn to know Him whom they pierced, and shall beat their breasts tribe by tribe;" [1457] of course because in days bygone they did not know Him when conditioned in the humility of human estate. Jeremiah says: "He is a human being, and who will learn to know Him?" [1458] because, "His nativity," says Isaiah, "who shall declare?" So, too, in Zechariah, in His own person, nay, in the very mystery [1459] of His name withal, the most true Priest of the Father, His own [1460] Christ, is delineated in a twofold garb with reference to the two advents. [1461] First, He was clad in "sordid attire," that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him--the instigator, to wit, of Judas the traitor [1462] --who even after His baptism had tempted Him. In the next place, He was stripped of His former sordid raiment, and adorned with a garment down to the foot, and with a turban and a clean mitre, that is, (with the garb) of the second advent; since He is demonstrated as having attained "glory and honour." Nor will you be able to say that the man (there depicted) is "the son of Jozadak," [1463] who was never at all clad in a sordid garment, but was always adorned with the sacerdotal garment, nor ever deprived of the sacerdotal function. But the "Jesus" [1464] there alluded to is Christ, the Priest of God the most high Father; who at His first advent came in humility, in human form, and passible, even up to the period of His passion; being Himself likewise made, through all (stages of suffering) a victim for us all; who after His resurrection was "clad with a garment down to the foot," [1465] and named the Priest of God the Father unto eternity. [1466] So, again, I will make an interpretation of the two goats which were habitually offered on the fast-day. [1467] Do not they, too, point to each successive stage in the character of the Christ who is already come? A pair, on the one hand, and consimilar (they were), because of the identity of the Lord's general appearance, inasmuch as He is not to come in some other form, seeing that He has to be recognised by those by whom He was once hurt. But the one of them, begirt with scarlet, amid cursing and universal spitting, and tearing, and piercing, was cast away by the People outside the city into perdition, marked with manifest tokens of Christ's passion; who, after being begirt with scarlet garment, and subjected to universal spitting, and afflicted with all contumelies, was crucified outside the city. [1468] The other, however, offered for sins, and given as food to the priests merely of the temple, [1469] gave signal evidences of the second appearance; in so far as, after the expiation of all sins, the priests of the spiritual temple, that is, of the church, were to enjoy [1470] a spiritual public distribution (as it were) of the Lord's grace, while all others are fasting from salvation. Therefore, since the vaticinations of the first advent obscured it with manifold figures, and debased it with every dishonour, while the second (was foretold as) manifest and wholly worthy of God, it has resulted therefrom, that, by fixing their gaze on that one alone which they could easily understand and believe (that is, the second, which is in honour and glory), they have been (not undeservedly) deceived as to the more obscure--at all events, the more unworthy--that is, the first. And thus to the present moment they affirm that their Christ is not come, because He is not come in majesty; while they are ignorant of [1471] the fact that He was first to come in humility. Enough it is, meantime, to have thus far followed the stream downward of the order of Christ's course, whereby He is proved such as He was habitually announced: in order that, as a result of this harmony of the Divine Scriptures, we may understand; and that the events which used to be predicted as destined to take place after Christ may be believed to have been accomplished as the result of a divine arrangement. For unless He come after whom they had to be accomplished, by no means would the events, the future occurrence whereof was predictively assigned to His advent, have come to pass. Therefore, if you see universal nations thenceforth emerging from the profundity of human error to God the Creator and His Christ (which you dare not assert to have not been prophesied, because, albeit you were so to assert, there would forthwith--as we have already premised [1472] --occur to you the promise of the Father saying, "My Son art Thou; I this day have begotten Thee; ask of Me, and I will give Thee Gentiles as Thine heritage, and as Thy possession the boundaries of the earth." Nor will you be able to vindicate, as the subject of that prediction, rather the son of David, Solomon, than Christ, God's Son; nor "the boundaries of the earth," as promised rather to David's son, who reigned within the single land of Judea, than to Christ the Son of God, who has already illumined the whole world [1473] with the rays of His gospel. In short, again, a throne "unto the age" [1474] is more suitable to Christ, God's Son, than to Solomon,--a temporal king, to wit, who reigned over Israel alone. For at the present day nations are invoking Christ which used not to know Him; and peoples at the present day are fleeing in a body to the Christ of whom in days bygone they were ignorant [1475] ), you cannot contend that is future which you see taking place. [1476] Either deny that these events were prophesied, while they are seen before your eyes; or else have been fulfilled, while you hear them read: or, on the other hand, if you fail to deny each position, they will have their fulfilment in Him with respect to whom they were prophesied. __________________________________________________________________ [1445] See Isa. liii. 2 in LXX. [1446] See Ps. xxxviii. 17 in the "Great Bible" (xxxvii. 18 in LXX.). Also Isa. liii. 3 in LXX. [1447] See Isa. viii. 14 (where, however, the LXX. rendering is widely different) with Rom. ix. 32, 33; Ps. cxviii. 22 (cxvii. 22 in LXX.); 1 Pet. ii. 4. [1448] See Ps. viii. 5 (viii. 6 in LXX.) with Heb. ii. 5-9. [1449] See Ps. xxii. 6 (xxi. 7 in LXX., the Alex. ms. of which here agrees well with Tertullian). [1450] See reference 3 above, with Isa. xxviii. 16. [1451] Comp. Eph. i. 10. [1452] Or, "worldly kingdoms." See Dan. ii. 34, 35, 44, 45. [1453] See Dan. vii. 13, 14. [1454] See c. ix. med. [1455] See c. ix. med. [1456] See Ps. viii. 5, 6 (6, 7 in LXX.); Heb. ii. 6-9. [1457] See Zech. xii. 10, 12 (where the LXX., as we have it, differs widely from our Eng. ver. in ver. 10); Rev. i. 7. [1458] See Jer. xvii. 9 in LXX. [1459] Sacramento. [1460] The reading which Oehler follows, and which seems to have the best authority, is "verissimus sacerdos Patris, Christus Ipsius," as in the text. But Rig., whose judgment is generally very sound, prefers, with some others, to read, "verus summus sacerdos Patris Christus Jesus;" which agrees better with the previous allusion to "the mystery of His name withal:" comp. c. ix. above, towards the end. [1461] See Zech. iii. "The mystery of His name" refers to the meaning of "Jeshua," for which see c. ix. above. [1462] Comp. John vi. 70 and xiii. 2 (especially in Greek, where the word diabolos is used in each case). [1463] Or "Josedech," as Tertullian here writes, and as we find in Hag. i. 1, 12; ii. 2, 4; Zech. vi. 11, and in the LXX. [1464] Or, "Jeshua." [1465] See Rev. i. 13. [1466] See Ps. cx. (cix. in LXX.) 4; Heb. v. 5-10. [1467] See Lev. xvi. [1468] Comp. Heb. xiii. 10-13. It is to be noted, however, that all this spitting, etc., formed no part of the divinely ordained ceremony. [1469] This appears to be an error. See Lev. vi. 30. [1470] Unless Oehler's "fruerentur" is an error for "fruentur" ="will enjoy." [1471] Or, "ignore." [1472] See cc. xi. xii. above. [1473] Orbem. [1474] Or, "unto eternity." Comp. 2 Sam. (2 Kings in LXX.) vii. 13; 1 Chron. xvii. 12; Ps. lxxxix. 3, 4, 29, 35, 36, 37 (in LXX. Ps. lxxxviii. 4, 5, 30, 36, 37, 38). [1475] See Isa. lv. 5 (especially in the LXX). [1476] Oehler's pointing is discarded. The whole passage, from "which you dare not assert" down to "ignorant," appears to be parenthetical; and I have therefore marked it as such. __________________________________________________________________ tertullian souls_testimony anf03 tertullian-souls_testimony The Soul's Testimony /ccel/schaff/anf03.iv.x.html __________________________________________________________________ The Soul's Testimony __________________________________________________________________ VIII. The Soul's Testimony. [1477] [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I. If, with the object of convicting the rivals and persecutors of Christian truth, from their own authorities, of the crime of at once being untrue to themselves and doing injustice to us, one is bent on gathering testimonies in its favour from the writings of the philosophers, or the poets, or other masters of this world's learning and wisdom, he has need of a most inquisitive spirit, and a still greater memory to carry out the research. Indeed, some of our people, who still continued their inquisitive labours in ancient literature, and still occupied memory with it, have published works we have in our hands of this very sort; works in which they relate and attest the nature and origin of their traditions, and the grounds on which opinions rest, and from which it may be seen at once that we have embraced nothing new or monstrous--nothing for which we cannot claim the support of ordinary and well-known writings, whether in ejecting error from our creed, or admitting truth into it. But the unbelieving hardness of the human heart leads them to slight even their own teachers, otherwise approved and in high renown, whenever they touch upon arguments which are used in defence of Christianity. Then the poets are fools, when they describe the gods with human passions and stories; then the philosophers are without reason, when they knock at the gates of truth. He will thus far be reckoned a wise and sagacious man who has gone the length of uttering sentiments that are almost Christian; while if, in a mere affectation of judgment and wisdom, he sets himself to reject their ceremonies, or to convicting the world of its sin, he is sure to be branded as a Christian. We will have nothing, then, to do with the literature and the teaching, perverted in its best results, which is believed in its errors rather than its truth. We shall lay no stress on it, if some of their authors have declared that there is one God, and one God only. Nay, let it be granted that there is nothing in heathen writers which a Christian approves, that it may be put out of his power to utter a single word of reproach. For all are not familiar with their teachings; and those who are, have no assurance in regard to their truth. Far less do men assent to our writings, to which no one comes for guidance unless he is already a Christian. I call in a new testimony, yea, one which is better known than all literature, more discussed than all doctrine, more public than all publications, greater than the whole man--I mean all which is man's. Stand forth, O soul, whether thou art a divine and eternal substance, as most philosophers believe if it be so, thou wilt be the less likely to lie,--or whether thou art the very opposite of divine, because indeed a mortal thing, as Epicurus alone thinks--in that case there will be the less temptation for thee to speak falsely in this case: whether thou art received from heaven, or sprung from earth; whether thou art formed of numbers, or of atoms; whether thine existence begins with that of the body, or thou art put into it at a later stage; from whatever source, and in whatever way, thou makest man a rational being, in the highest degree capable of thought and knowledge,--stand forth and give thy witness. But I call thee not as when, fashioned in schools, trained in libraries, fed in Attic academies and porticoes, thou belchest wisdom. I address thee simple, rude, uncultured and untaught, such as they have thee who have thee only; that very thing of the road, the street, the work-shop, wholly. I want thine inexperience, since in thy small experience no one feels any confidence. I demand of thee the things thou bringest with thee into man, which thou knowest either from thyself, or from thine author, whoever he may be. Thou art not, as I well know, Christian; for a man becomes a Christian, he is not born one. Yet Christians earnestly press thee for a testimony; they press thee, though an alien, to bear witness against thy friends, that they may be put to shame before thee, for hating and mocking us on account of things which convict thee as an accessory. __________________________________________________________________ [1477] [The tract De Testimonio Animæ is cast into an apologetic form and very properly comes into place here. It was written in Orthodoxy and forms a valuable preface to the De Anima, of which we cannot say that it is quite free from errors. As it refers to the Apology, we cannot place it before that work, and perhaps we shall not greatly err if we consider it a sequel to the Apology. If it proves to others the source of as much enjoyment as it affords to me, it will be treasured by them as one of the most precious testimonies to the Gospel, introducing Man to himself.] __________________________________________________________________ Chapter II. We give offence by proclaiming that there is one God, to whom the name of God alone belongs, from whom all things come, and who is Lord of the whole universe. [1478] Bear thy testimony, if thou knowest this to be the truth; for openly and with a perfect liberty, such as we do not possess, we hear thee both in private and in public exclaim, "Which may God grant," and, "If God so will." By expressions such as these thou declarest that there is one who is distinctively God, and thou confessest that all power belongs to him to whose will, as Sovereign, thou dost look. At the same time, too, thou deniest any others to be truly gods, in calling them by their own names of Saturn, Jupiter, Mars, Minerva; for thou affirmest Him to be God alone to whom thou givest no other name than God; and though thou sometimes callest these others gods, thou plainly usest the designation as one which does not really belong to them, but is, so to speak, a borrowed one. Nor is the nature of the God we declare unknown to thee: "God is good, God does good," thou art wont to say; plainly suggesting further, "But man is evil." In asserting an antithetic proposition, thou, in a sort of indirect and figurative way, reproachest man with his wickedness in departing from a God so good. So, again, as among us, as belonging to the God of benignity and goodness, "Blessing" is a most sacred act in our religion and our life, thou too sayest as readily as a Christian needs, "God bless thee;" and when thou turnest the blessing of God into a curse, in like manner thy very words confess with us that His power over us is absolute and entire. There are some who, though they do not deny the existence of God, hold withal that He is neither Searcher, nor Ruler, nor Judge; treating with especial disdain those of us who go over to Christ out of fear of a coming judgment, as they think, honouring God in freeing Him from the cares of keeping watch, and the trouble of taking note,--not even regarding Him as capable of anger. For if God, they say, gets angry, then He is susceptible of corruption and passion; but that of which passion and corruption can be affirmed may also perish, which God cannot do. But these very persons elsewhere, confessing that the soul is divine, and bestowed on us by God, stumble against a testimony of the soul itself, which affords an answer to these views. For if either divine or God-given, it doubtless knows its giver; and if it knows Him, it undoubtedly fears Him too, and especially as having been by Him endowed so amply. Has it no fear of Him whose favour it is so desirous to possess, and whose anger it is so anxious to avoid? Whence, then, the soul's natural fear of God, if God cannot be angry? How is there any dread of Him whom nothing offends? What is feared but anger? Whence comes anger, but from observing what is done? What leads to watchful oversight, but judgment in prospect? Whence is judgment, but from power? To whom does supreme authority and power belong, but to God alone? So thou art always ready, O soul, from thine own knowledge, nobody casting scorn upon thee, and no one preventing, to exclaim, "God sees all," and "I commend thee to God," and "May God repay," and "God shall judge between us." How happens this, since thou art not Christian? How is it that, even with the garland of Ceres on the brow, wrapped in the purple cloak of Saturn, wearing the white robe of the goddess Isis, thou invokest God as judge? Standing under the statue of Æsculapius, adorning the brazen image of Juno, arraying the helmet of Minerva with dusky figures, thou never thinkest of appealing to any of these deities. In thine own forum thou appealest to a God who is elsewhere; thou permittest honour to be rendered in thy temples to a foreign god. Oh, striking testimony to truth, which in the very midst of demons obtains a witness for us Christians! __________________________________________________________________ [1478] [The student of Plato will recall such evidence, readily. See The Laws, in Jowett's Translation, vol. iv. p. 416. Also Elucidation I.] __________________________________________________________________ Chapter III. But when we say that there are demons--as though, in the simple fact that we alone expel them from the men's bodies, [1479] we did not also prove their existence--some disciple of Chrysippus begins to curl the lip. Yet thy curses sufficiently attest that there are such beings, and that they are objects of thy strong dislike. [1480] As what comes to thee as a fit expression of thy strong hatred of him, thou callest the man a dæmon who annoys thee with his filthiness, or malice, or insolence, or any other vice which we ascribe to evil spirits. In expressing vexation, contempt, or abhorrence, thou hast Satan constantly upon thy lips; [1481] the very same we hold to be the angel of evil, the source of error, the corrupter of the whole world, by whom in the beginning man was entrapped into breaking the commandment of God. And (the man) being given over to death on account of his sin, the entire human race, tainted in their descent from him, were made a channel for transmitting his condemnation. Thou seest, then, thy destroyer; and though he is fully known only to Christians, or to whatever sect [1482] confesses the Lord, yet, even thou hast some acquaintance with him while yet thou abhorrest him! __________________________________________________________________ [1479] [The existence of demoniacal possessions in heathen countries is said to be probable, even in our days. The Fathers unanimously assert the effectual exorcisms of their days.] [1480] [e.g. Horace, Epodes, Ode V.] [1481] [Satanan, in omni vexatione...pronuntias. Does he mean that they used this word? Rather, he means the demon is none other than Satan.] [1482] [I have been obliged, somewhat, to simplify the translation here.] __________________________________________________________________ Chapter IV. Even now, as the matter refers to thy opinion on a point the more closely belonging to thee, in so far as it bears on thy personal well-being, we maintain that after life has passed away thou still remainest in existence, and lookest forward to a day of judgment, and according to thy deserts art assigned to misery or bliss, in either way of it for ever; that, to be capable of this, thy former substance must needs return to thee, the matter and the memory of the very same human being: for neither good nor evil couldst thou feel if thou wert not endowed again with that sensitive bodily organization, and there would be no grounds for judgment without the presentation of the very person to whom the sufferings of judgment were due. That Christian view, though much nobler than the Pythagorean, as it does not transfer thee into beasts; though more complete than the Platonic, since it endows thee again with a body; though more worthy of honour than the Epicurean, as it preserves thee from annihilation,--yet, because of the name connected with it, it is held to be nothing but vanity and folly, and, as it is called, a mere presumption. But we are not ashamed of ourselves if our presumption is found to have thy support. Well, in the first place, when thou speakest of one who is dead, thou sayest of him, "Poor man"--poor, surely, not because he has been taken from the good of life, but because he has been given over to punishment and condemnation. But at another time thou speakest of the dead as free from trouble; thou professest to think life a burden, and death a blessing. Thou art wont, too, to speak of the dead as in repose, [1483] when, returning to their graves beyond the city gates [1484] with food and dainties, thou art wont to present offerings to thyself rather than to them; or when, coming from the graves again, thou art staggering under the effects of wine. But I want thy sober opinion. Thou callest the dead poor when thou speakest thine own thoughts, when thou art at a distance from them. For at their feast, where in a sense they are present and recline along with thee, it would never do to cast reproach upon their lot. Thou canst not but adulate those for whose sake thou art feasting it so sumptuously. Dost thou then speak of him as poor who feels not? How happens it that thou cursest, as one capable of suffering from thy curse, the man whose memory comes back on thee with the sting in it of some old injury? It is thine imprecation that "the earth may lie heavy on him," and that there may be trouble "to his ashes in the realm of the dead." In like manner, in thy kindly feeling to him to whom thou art indebted for favours, thou entreatest "repose to his bones and ashes," and thy desire is that among the dead he may "have pleasant rest." If thou hast no power of suffering after death, if no feeling remains,--if, in a word, severance from the body is the annihilation of thee, what makes thee lie against thyself, as if thou couldst suffer in another state? Nay, why dost thou fear death at all? There is nothing after death to be feared, if there is nothing to be felt. For though it may be said that death is dreadful not for anything it threatens afterwards, but because it deprives us of the good of life; yet, on the other hand, as it puts an end to life's discomforts, which are far more numerous, death's terrors are mitigated by a gain that more than outweighs the loss. And there is no occasion to be troubled about a loss of good things, which is amply made up for by so great a blessing as relief from every trouble. There is nothing dreadful in that which delivers from all that is to be dreaded. If thou shrinkest from giving up life because thy experience of it has been sweet, at any rate there is no need to be in any alarm about death if thou hast no knowledge that it is evil. Thy dread of it is the proof that thou art aware of its evil. Thou wouldst never think it evil--thou wouldst have no fear of it at all--if thou wert not sure that after it there is something to make it evil, and so a thing of terror. [1485] Let us leave unnoted at this time that natural way of fearing death. It is a poor thing for any one to fear what is inevitable. I take up the other side, and argue on the ground of a joyful hope beyond our term of earthly life; for desire of posthumous fame is with almost every class an inborn thing. [1486] I have not time to speak of the Curtii, and the Reguli, or the brave men of Greece, who afford us innumerable cases of death despised for after renown. Who at this day is without the desire that he may be often remembered when he is dead? Who does not give all endeavour to preserve his name by works of literature, or by the simple glory of his virtues, or by the splendour even of his tomb? How is it the nature of the soul to have these posthumous ambitions and with such amazing effort to prepare the things it can only use after decease? It would care nothing about the future, if the future were quite unknown to it. But perhaps thou thinkest thyself surer, after thy exit from the body, of continuing still to feel, than of any future resurrection, which is a doctrine laid at our door as one of our presumptuous suppositions. But it is also the doctrine of the soul; for if any one inquires about a person lately dead as though he were alive, it occurs at once to say, "He has gone." He is expected to return, then. __________________________________________________________________ [1483] [This whole passage is useful as a commentary on classic authors who use these poetical expressions. Coelo Musa beat (Hor. Ode viii. B. 4.) but the real feeling comes out in such expressions as one finds in Horace's odes to Sextius, (B. i. Ode 4.), or to Postumus, B. ii. Od. 14.] [1484] [The tombs, by the roadside, of which the traveller still sees specimens, used to be scenes of debauchery when the dead were honoured in this way. Now, the funeral honours (See De Corona, cap. iii.) which Christians substituted for these were Eucharistic alms and oblations: thanking God for their holy lives and perpetuating relations with them in the Communion of Saints.] [1485] [Butler, Analogy, Part I. chap. i.] [1486] [Horace, Book III. Ode 30.] __________________________________________________________________ Chapter V. These testimonies of the soul are simple as true, commonplace as simple, universal as commonplace, natural as universal, divine as natural. I don't think they can appear frivolous or feeble to any one, if he reflect on the majesty of nature, from which the soul derives its authority. [1487] If you acknowledge the authority of the mistress, you will own it also in the disciple. Well, nature is the mistress here, and her disciple is the soul. But everything the one has taught or the other learned, has come from God--the Teacher of the teacher. And what the soul may know from the teachings of its chief instructor, thou canst judge from that which is within thee. Think of that which enables thee to think; reflect on that which in forebodings is the prophet, the augur in omens, the foreseer of coming events. Is it a wonderful thing, if, being the gift of God to man, it knows how to divine? Is it anything very strange, if it knows the God by whom it was bestowed? Even fallen as it is, the victim of the great adversary's machinations, it does not forget its Creator, His goodness and law, and the final end both of itself and of its foe. Is it singular then, if, divine in its origin, its revelations agree with the knowledge God has given to His own people? But he who does not regard those outbursts of the soul as the teaching of a congenital nature and the secret deposit of an inborn knowledge, will say that the habit and, so to say, the vice of speaking in this way has been acquired and confirmed from the opinions of published books widely spread among men. Unquestionably the soul existed before letters, and speech before books, and ideas before the writing of them, and man himself before the poet and philosopher. [1488] Is it then to be believed, that before literature and its publication no utterances of the sort we have pointed out came from the lips of men? Did nobody speak of God and His goodness, nobody of death, nobody of the dead? Speech went a-begging, I suppose; nay, (the subjects being still awanting, without which it cannot even exist at this day, when it is so much more copious, and rich, and wise), it could not exist at all if the things which are now so easily suggested, that cling to us so constantly, that are so very near to us, that are somehow born on our very lips, had no existence in ancient times, before letters had any existence in the world--before there was a Mercury, I think, at all. And whence was it, I pray, that letters themselves came to know, and to disseminate for the use of speech, what no mind had ever conceived, or tongue put forth, or ear taken in? But, clearly, since the Scriptures of God, whether belonging to Christians or to Jews, into whose olive tree we have been grafted--are much more ancient than any secular literature, (or, let us only say, are of a somewhat earlier date, as we have shown in its proper place when proving their trustworthiness); if the soul have taken these utterances from writings at all, we must believe it has taken them from ours, and not from yours, its instruction coming more naturally from the earlier than the later works. Which latter indeed waited for their own instruction from the former, and though we grant that light has come from you, still it has flowed from the first fountainhead originally; and we claim as entirely ours, all you may have taken from us and handed down. Since it is thus, it matters little whether the soul's knowledge was put into it by God or by His book. Why, then, O man, wilt thou maintain a view so groundless, as that those testimonies of the soul have gone forth from the mere human speculations of your literature, and got hardening of common use? __________________________________________________________________ [1487] [This appeal to the universal conscience and consciousness of mankind is unanswerable, and assures us that counter-theories will never prevail. See Bossuet, De la Connoisance de Dieu et de Soi-même. OEuvres, Tom. V. pp. 86 et. seqq. Ed. Paris, 1846.] [1488] [Compare the heathen ideas in Plato: e.g. the story Socrates tells in the Gorgias, (near the close) about death and Judgment.] __________________________________________________________________ Chapter VI. Believe, then, your own books, and as to our Scriptures so much the more believe writings which are divine, but in the witness of the soul itself give like confidence to Nature. Choose the one of these you observe to be the most faithful friend of truth. If your own writings are distrusted, neither God nor Nature lie. And if you would have faith in God and Nature, have faith in the soul; thus you will believe yourself. Certainly you value the soul as giving you your true greatness,--that to which you belong; which is all things to you; without which you can neither live nor die; on whose account you even put God away from you. Since, then, you fear to become a Christian, call the soul before you, and put her to the question. Why does she worship another? why name the name of God? Why does she speak of demons, when she means to denote spirits to be held accursed? Why does she make her protestations towards the heavens, and pronounce her ordinary execrations earthwards? Why does she render service in one place, in another invoke the Avenger? Why does she pass judgments on the dead? What Christian phrases are those she has got, though Christians she neither desires to see nor hear? Why has she either bestowed them on us, or received them from us? Why has she either taught us them, or learned them as our scholar? Regard with suspicion this accordance in words, while there is such difference in practice. It is utter folly--denying a universal nature--to ascribe this exclusively to our language and the Greek, which are regarded among us as so near akin. The soul is not a boon from heaven to Latins and Greeks alone. Man is the one name belonging to every nation upon earth: there is one soul and many tongues, one spirit and various sounds; every country has its own speech, but the subjects of speech are common to all. God is everywhere, and the goodness of God is everywhere; demons are everywhere, and the cursing of them is everywhere; the invocation of divine judgment is everywhere, death is everywhere, and the sense of death is everywhere, and all the world over is found the witness of the soul. There is not a soul of man that does not, from the light that is in itself, proclaim the very things we are not permitted to speak above our breath. Most justly, then, every soul is a culprit as well as a witness: in the measure that it testifies for truth, the guilt of error lies on it; and on the day of judgment it will stand before the courts of God, without a word to say. Thou proclaimedst God, O soul, but thou didst not seek to know Him: evil spirits were detested by thee, and yet they were the objects of thy adoration; the punishments of hell were foreseen by thee, but no care was taken to avoid them; thou hadst a savour of Christianity, and withal wert the persecutor of Christians. __________________________________________________________________ Elucidations. ------------------------ I. (Recognition of the Supreme God, cap. ii., p. 176.) The passage referred to in the note, begins thus in Jowett's rendering: "The Ruler of the Universe has ordered all things with a view to the preservation and perfection of the whole etc." So, in the same book: "Surely God must not be supposed to have a nature which he himself hates." Again: "Let us not, then, deem God inferior to human workmen, who in proportion to their skill finish and perfect their works...or that God, the wisest of beings, who is willing and able to extend his care to all things, etc." Now, it is a sublime plan which our author here takes up, (making only slight reference to the innumerable citations which were behind his apostrophe to the soul if any one should dispute it) to bid the soul stand forth and confess its consciousness of God. II. (Dæmons, cap. vi. p. 176.) Those who would pursue the subject of Demonology, which Tertullian opens in this admirable treatise, should follow it up in a writer whom Tertullian greatly influenced, in many particulars, even when he presents a remarkable contrast. The Ninth Book of the City of God is devoted to inquiries which throw considerable light on some of the startling sayings of our author as to the heathen systems, and their testimony to the Soul's Consciousness of God and of the great enemy of God and the inferior spirit of Evil. __________________________________________________________________ tertullian treatise anf03 tertullian-treatise A Treatise on the Soul /ccel/schaff/anf03.iv.xi.html __________________________________________________________________ A Treatise on the Soul __________________________________________________________________ IX. A Treatise on the Soul. [1489] [Translated by Peter Holmes, D.D.] ------------------------ Chapter I.--It is Not to the Philosophers that We Resort for Information About the Soul But to God. [1490] Having discussed with Hermogenes the single point of the origin of the soul, so far as his assumption led me, that the soul consisted rather in an adaptation [1491] of matter than of the inspiration [1492] of God, I now turn to the other questions incidental to the subject; and (in my treatment of these) I shall evidently have mostly to contend with the philosophers. In the very prison of Socrates they skirmished about the state of the soul. I have my doubts at once whether the time was an opportune one for their (great) master--(to say nothing of the place), although that perhaps does not much matter. For what could the soul of Socrates then contemplate with clearness and serenity? The sacred ship had returned (from Delos), the hemlock draft to which he had been condemned had been drunk, death was now present before him: (his mind) was, [1493] as one may suppose, [1494] naturally excited [1495] at every emotion; or if nature had lost her influence, it must have been deprived of all power of thought. [1496] Or let it have been as placid and tranquil so you please, inflexible, in spite of the claims of natural duty, [1497] at the tears of her who was so soon to be his widow, and at the sight of his thenceforward orphan children, yet his soul must have been moved even by its very efforts to suppress emotion; and his constancy itself must have been shaken, as he struggled against the disturbance of the excitement around him. Besides, what other thoughts could any man entertain who had been unjustly condemned to die, but such as should solace him for the injury done to him? Especially would this be the case with that glorious creature, the philosopher, to whom injurious treatment would not suggest a craving for consolation, but rather the feeling of resentment and indignation. Accordingly, after his sentence, when his wife came to him with her effeminate cry, O Socrates, you are unjustly condemned! he seemed already to find joy in answering, Would you then wish me justly condemned? It is therefore not to be wondered at, if even in his prison, from a desire to break the foul hands of Anytus and Melitus, he, in the face of death itself, asserts the immortality of the soul by a strong assumption such as was wanted to frustrate the wrong (they had inflicted upon him). So that all the wisdom of Socrates, at that moment, proceeded from the affectation of an assumed composure, rather than the firm conviction of ascertained truth. For by whom has truth ever been discovered without God? By whom has God ever been found without Christ? By whom has Christ ever been explored without the Holy Spirit? By whom has the Holy Spirit ever been attained without the mysterious gift of faith? [1498] Socrates, as none can doubt, was actuated by a different spirit. For they say that a demon clave to him from his boyhood--the very worst teacher certainly, notwithstanding the high place assigned to it by poets and philosophers--even next to, (nay, along with) the gods themselves. The teachings of the power of Christ had not yet been given--(that power) which alone can confute this most pernicious influence of evil that has nothing good in it, but is rather the author of all error, and the seducer from all truth. Now if Socrates was pronounced the wisest of men by the oracle of the Pythian demon, which, you may be sure, neatly managed the business for his friend, of how much greater dignity and constancy is the assertion of the Christian wisdom, before the very breath of which the whole host of demons is scattered! This wisdom of the school of heaven frankly and without reserve denies the gods of this world, and shows no such inconsistency as to order a "cock to be sacrificed to Æsculapius:" [1499] no new gods and demons does it introduce, but expels the old ones; it corrupts not youth, but instructs them in all goodness and moderation; and so it bears the unjust condemnation not of one city only, but of all the world, in the cause of that truth which incurs indeed the greater hatred in proportion to its fulness: so that it tastes death not out of a (poisoned) cup almost in the way of jollity; but it exhausts it in every kind of bitter cruelty, on gibbets and in holocausts. [1500] Meanwhile, in the still gloomier prison of the world amongst your Cebeses and Phædos, in every investigation concerning (man's) soul, it directs its inquiry according to the rules of God. At all events, you can show us no more powerful expounder of the soul than the Author thereof. From God you may learn about that which you hold of God; but from none else will you get this knowledge, if you get it not from God. For who is to reveal that which God has hidden? To that quarter must we resort in our inquiries whence we are most safe even in deriving our ignorance. For it is really better for us not to know a thing, because He has not revealed it to us, than to know it according to man's wisdom, because he has been bold enough to assume it. __________________________________________________________________ [1489] [It is not safe to date this treatise before a.d. 203, and perhaps it would be unsafe to assign a later date. The note of the translator, which follows, relieves me from any necessity to add more, just here.] [1490] In this treatise we have Tertullian's speculations on the origin, the nature, and the destiny of the human soul. There are, no doubt, paradoxes startling to a modern reader to be found in it, such as that of the soul's corporeity; and there are weak and inconclusive arguments. But after all such drawbacks (and they are not more than what constantly occur in the most renowned speculative writers of antiquity), the reader will discover many interesting proofs of our author's character for originality of thought, width of information, firm grasp of his subject, and vivacious treatment of it, such as we have discovered in other parts of his writings. If his subject permits Tertullian less than usual of an appeal to his favourite Holy Scripture, he still makes room for occasional illustration from it, and with his characteristic ability; if, however, there is less of his sacred learning in it, the treatise teems with curious information drawn from the secular literature of that early age. Our author often measures swords with Plato in his discussions on the soul, and it is not too much to say that he shows himself a formidable opponent to the great philosopher. See Bp. Kaye, On Tertullian, pp. 199, 200. [1491] Suggestu. [Kaye, pp. 60 and 541.] [1492] Flatu "the breath." [1493] Utique. [1494] Consternata. [1495] Consternata. [1496] Externata. "Externatus = ektos phrenon. Gloss. Philox. [1497] Pietatis. [1498] Fidei sacramento. [1499] The allusion is to the inconsistency of the philosopher, who condemned the gods of the vulgar, and died offering a gift to one of them. [1500] Vivicomburio. __________________________________________________________________ Chapter II.--The Christian Has Sure and Simple Knowledge Concerning the Subject Before Us. Of course we shall not deny that philosophers have sometimes thought the same things as ourselves. The testimony of truth is the issue thereof. It sometimes happens even in a storm, when the boundaries of sky and sea are lost in confusion, that some harbour is stumbled on (by the labouring ship) by some happy chance; and sometimes in the very shades of night, through blind luck alone, one finds access to a spot, or egress from it. In nature, however, most conclusions are suggested, as it were, by that common intelligence wherewith God has been pleased to endow the soul of man. This intelligence has been caught up by philosophy, and, with the view of glorifying her own art, has been inflated (it is not to be wondered at that I use this language) with straining after that facility of language which is practised in the building up and pulling down of everything, and which has greater aptitude for persuading men by speaking than by teaching. She assigns to things their forms and conditions; sometimes makes them common and public, sometimes appropriates them to private use; on certainties she capriciously stamps the character of uncertainty; she appeals to precedents, as if all things are capable of being compared together; she describes all things by rule and definition, allotting diverse properties even to similar objects; she attributes nothing to the divine permission, but assumes as her principles the laws of nature. I could bear with her pretensions, if only she were herself true to nature, and would prove to me that she had a mastery over nature as being associated with its creation. She thought, no doubt, that she was deriving her mysteries from sacred sources, as men deem them, because in ancient times most authors were supposed to be (I will not say godlike, but) actually gods: as, for instance, the Egyptian Mercury, [1501] to whom Plato paid very great deference; [1502] and the Phrygian Silenus, to whom Midas lent his long ears, when the shepherds brought him to him; and Hermotimus, to whom the good people of Clazomenæ built a temple after his death; and Orpheus; and Musæus; and Pherecydes, the master of Pythagoras. But why need we care, since these philosophers have also made their attacks upon those writings which are condemned by us under the title of apocryphal, [1503] certain as we are that nothing ought to be received which does not agree with the true system of prophecy, which has arisen in this present age; [1504] because we do not forget that there have been false prophets, and long previous to them fallen spirits, which have instructed the entire tone and aspect of the world with cunning knowledge of this (philosophic) cast? It is, indeed, not incredible that any man who is in quest of wisdom may have gone so far, as a matter of curiosity, as to consult the very prophets; (but be this as it may), if you take the philosophers, you would find in them more diversity than agreement, since even in their agreement their diversity is discoverable. Whatever things are true in their systems, and agreeable to prophetic wisdom, they either recommend as emanating from some other source, or else perversely apply [1505] in some other sense. This process is attended with very great detriment to the truth, when they pretend that it is either helped by falsehood, or else that falsehood derives support from it. The following circumstance must needs have set ourselves and the philosophers by the ears, especially in this present matter, that they sometimes clothe sentiments which are common to both sides, in arguments which are peculiar to themselves, but contrary in some points to our rule and standard of faith; and at other times defend opinions which are especially their own, with arguments which both sides acknowledge to be valid, and occasionally conformable to their system of belief. The truth has, at this rate, been well-nigh excluded by the philosophers, through the poisons with which they have infected it; and thus, if we regard both the modes of coalition which we have now mentioned, and which are equally hostile to the truth, we feel the urgent necessity of freeing, on the one hand, the sentiments held by us in common with them from the arguments of the philosophers, and of separating, on the other hand, the arguments which both parties employ from the opinions of the same philosophers. And this we may do by recalling all questions to God's inspired standard, with the obvious exception of such simple cases as being free from the entanglement of any preconceived conceits, one may fairly admit on mere human testimony; because plain evidence of this sort we must sometimes borrow from opponents, when our opponents have nothing to gain from it. Now I am not unaware what a vast mass of literature the philosophers have accumulated concerning the subject before us, in their own commentaries thereon--what various schools of principles there are, what conflicts of opinion, what prolific sources of questions, what perplexing methods of solution. Moreover, I have looked into Medical Science also, the sister (as they say) of Philosophy, which claims as her function to cure the body, and thereby to have a special acquaintance with the soul. From this circumstance she has great differences with her sister, pretending as the latter does to know more about the soul, through the more obvious treatment, as it were, of her in her domicile of the body. But never mind all this contention between them for pre-eminence! For extending their several researches on the soul, Philosophy, on the one hand, has enjoyed the full scope of her genius; while Medicine, on the other hand, has possessed the stringent demands of her art and practice. Wide are men's inquiries into uncertainties; wider still are their disputes about conjectures. However great the difficulty of adducing proofs, the labour of producing conviction is not one whit less; so that the gloomy Heraclitus was quite right, when, observing the thick darkness which obscured the researches of the inquirers about the soul, and wearied with their interminable questions, he declared that he had certainly not explored the limits of the soul, although he had traversed every road in her domains. To the Christian, however, but few words are necessary for the clear understanding of the whole subject. But in the few words there always arises certainty to him; nor is he permitted to give his inquiries a wider range than is compatible with their solution; for "endless questions" the apostle forbids. [1506] It must, however, be added, that no solution may be found by any man, but such as is learned from God; and that which is learned of God is the sum and substance of the whole thing. __________________________________________________________________ [1501] Mentioned below, c. xxxiii.; also Adv. Valent. c. xv. [1502] See his Phædrus, c. lix. (p. 274); also Augustin, De. Civ. Dei, viii. 11; Euseb. Præp. Evang. ix. 3. [1503] Or spurious; not to be confounded with our so-called Apocrypha, which were in Tertullian's days called Libri Ecclesiastici. [1504] Here is a touch of Tertullian's Montanism. [1505] Subornant. [1506] 1 Tim. i. 4. __________________________________________________________________ Chapter III.--The Soul's Origin Defined Out of the Simple Words of Scripture. Would to God that no "heresies had been ever necessary, in order that they which are approved may be made manifest!" [1507] We should then be never required to try our strength in contests about the soul with philosophers, those patriarchs of heretics, as they may be fairly called. [1508] The apostle, so far back as his own time, foresaw, indeed, that philosophy would do violent injury to the truth. [1509] This admonition about false philosophy he was induced to offer after he had been at Athens, had become acquainted with that loquacious city, [1510] and had there had a taste of its huckstering wiseacres and talkers. In like manner is the treatment of the soul according to the sophistical doctrines of men which "mix their wine with water." [1511] Some of them deny the immortality of the soul; others affirm that it is immortal, and something more. Some raise disputes about its substance; others about its form; others, again, respecting each of its several faculties. One school of philosophers derives its state from various sources, while another ascribes its departure to different destinations. The various schools reflect the character of their masters, according as they have received their impressions from the dignity [1512] of Plato, or the vigour [1513] of Zeno, or the equanimity [1514] of Aristotle, or the stupidity [1515] of Epicurus, or the sadness [1516] of Heraclitus, or the madness [1517] of Empedocles. The fault, I suppose, of the divine doctrine lies in its springing from Judæa [1518] rather than from Greece. Christ made a mistake, too, in sending forth fishermen to preach, rather than the sophist. Whatever noxious vapours, accordingly, exhaled from philosophy, obscure the clear and wholesome atmosphere of truth, it will be for Christians to clear away, both by shattering to pieces the arguments which are drawn from the principles of things--I mean those of the philosophers--and by opposing to them the maxims of heavenly wisdom--that is, such as are revealed by the Lord; in order that both the pitfalls wherewith philosophy captivates the heathen may be removed, and the means employed by heresy to shake the faith of Christians may be repressed. We have already decided one point in our controversy with Hermogenes, as we said at the beginning of this treatise, when we claimed the soul to be formed by the breathing [1519] of God, and not out of matter. We relied even there on the clear direction of the inspired statement which informs us how that "the Lord God breathed on man's face the breath of life, so that man became a living soul" [1520] --by that inspiration of God, of course. On this point, therefore, nothing further need be investigated or advanced by us. It has its own treatise, [1521] and its own heretic. I shall regard it as my introduction to the other branches of the subject. __________________________________________________________________ [1507] 1 Cor. x. 19. [1508] Compare Tertullian's Adv. Hermog. c. viii. [1509] Col. ii. 8. [1510] Linguatam civitatem. Comp. Acts xvii. 21. [1511] Isa. i. 22. [1512] Honor. [1513] Vigor. Another reading has "rigor" (aklerotes), harshness. [1514] Tenor. [1515] Stupor. [1516] Moeror. [1517] Furor. [1518] Isa. ii. 3. [1519] Flatu. [1520] Gen. ii. 7. [1521] Titulus. __________________________________________________________________ Chapter IV.--In Opposition to Plato, the Soul Was Created and Originated at Birth. After settling the origin of the soul, its condition or state comes up next. For when we acknowledge that the soul originates in the breath of God, it follows that we attribute a beginning to it. This Plato, indeed, refuses to assign to it, for he will have the soul to be unborn and unmade. [1522] We, however, from the very fact of its having had a beginning, as well as from the nature thereof, teach that it had both birth and creation. And when we ascribe both birth and creation to it, we have made no mistake: for being born, indeed, is one thing, and being made is another,--the former being the term which is best suited to living beings. When distinctions, however, have places and times of their own, they occasionally possess also reciprocity of application among themselves. Thus, the being made admits of being taken in the sense of being brought forth; [1523] inasmuch as everything which receives being or existence, in any way whatever, is in fact generated. For the maker may really be called the parent of the thing that is made: in this sense Plato also uses the phraseology. So far, therefore, as concerns our belief in the souls being made or born, the opinion of the philosopher is overthrown by the authority of prophecy [1524] even. __________________________________________________________________ [1522] See his Phædrus, c. xxiv. [1523] Capit itaque et facturam provenisse poni. [1524] Or, "inspiration." __________________________________________________________________ Chapter V.--Probable View of the Stoics, that the Soul Has a Corporeal Nature. Suppose one summons a Eubulus to his assistance, and a Critolaus, and a Zenocrates, and on this occasion Plato's friend Aristotle. They may very possibly hold themselves ready for stripping the soul of its corporeity, unless they happen to see other philosophers opposed to them in their purpose--and this, too, in greater numbers--asserting for the soul a corporeal nature. Now I am not referring merely to those who mould the soul out of manifest bodily substances, as Hipparchus and Heraclitus (do) out of fire; as Hippon and Thales (do) out of water; as Empedocles and Critias (do) out of blood; as Epicurus (does) out of atoms, since even atoms by their coherence form corporeal masses; as Critolaus and his Peripatetics (do) out of a certain indescribable quintessence, [1525] if that may be called a body which rather includes and embraces bodily substances;--but I call on the Stoics also to help me, who, while declaring almost in our own terms that the soul is a spiritual essence (inasmuch as breath and spirit are in their nature very near akin to each other), will yet have no difficulty in persuading (us) that the soul is a corporeal substance. Indeed, Zeno, defining the soul to be a spirit generated with (the body, [1526] ) constructs his argument in this way: That substance which by its departure causes the living being to die is a corporeal one. Now it is by the departure of the spirit, which is generated with (the body,) that the living being dies; therefore the spirit which is generated with (the body) is a corporeal substance. But this spirit which is generated with (the body) is the soul: it follows, then, that the soul is a corporeal substance. Cleanthes, too, will have it that family likeness passes from parents to their children not merely in bodily features, but in characteristics of the soul; as if it were out of a mirror of (a man's) manners, and faculties, and affections, that bodily likeness and unlikeness are caught and reflected by the soul also. It is therefore as being corporeal that it is susceptible of likeness and unlikeness. Again, there is nothing in common between things corporeal and things incorporeal as to their susceptibility. But the soul certainly sympathizes with the body, and shares in its pain, whenever it is injured by bruises, and wounds, and sores: the body, too, suffers with the soul, and is united with it (whenever it is afflicted with anxiety, distress, or love) in the loss of vigour which its companion sustains, whose shame and fear it testifies by its own blushes and paleness. The soul, therefore, is (proved to be) corporeal from this inter-communion of susceptibility. Chrysippus also joins hands in fellowship with Cleanthes when he lays it down that it is not at all possible for things which are endued with body to be separated from things which have not body; because they have no such relation as mutual contact or coherence. Accordingly Lucretius says: [1527] "Tangere enim et tangi nisi corpus nulla potest res." "For nothing but body is capable of touching or of being touched." (Such severance, however, is quite natural between the soul and the body); for when the body is deserted by the soul, it is overcome by death. The soul, therefore, is endued with a body; for if it were not corporeal, it could not desert the body. __________________________________________________________________ [1525] Ex quinta nescio qua substantia. Comp. Cicero's Tuscul. i. 10. [1526] Consitum. [1527] De Nat. Rer. i. 305. __________________________________________________________________ Chapter VI.--The Arguments of the Platonists for the Soul's Incorporeality, Opposed, Perhaps Frivolously. These conclusions the Platonists disturb more by subtilty than by truth. Every body, they say, has necessarily either an animate nature [1528] or an inanimate one. [1529] If it has the inanimate nature, it receives motion externally to itself; if the animate one, internally. Now the soul receives motion neither externally nor internally: not externally, since it has not the inanimate nature; nor internally, because it is itself rather the giver of motion to the body. It evidently, then, is not a bodily substance, inasmuch as it receives motion neither way, according to the nature and law of corporeal substances. Now, what first surprises us here, is the unsuitableness of a definition which appeals to objects which have no affinity with the soul. For it is impossible for the soul to be called either an animate body or an inanimate one, inasmuch as it is the soul itself which makes the body either animate, if it be present to it, or else inanimate, if it be absent from it. That, therefore, which produces a result, cannot itself be the result, so as to be entitled to the designation of an animate thing or an inanimate one. The soul is so called in respect of its own substance. If, then, that which is the soul admits not of being called an animate body or an inanimate one, how can it challenge comparison with the nature and law of animate and inanimate bodies? Furthermore, since it is characteristic of a body to be moved externally by something else, and as we have already shown that the soul receives motion from some other thing when it is swayed (from the outside, of course, by something else) by prophetic influence or by madness, therefore I must be right in regarding that as bodily substance which, according to the examples we have quoted, is moved by some other object from without. Now, if to receive motion from some other thing is characteristic of a body, how much more is it so to impart motion to something else! But the soul moves the body, all whose efforts are apparent externally, and from without. It is the soul which gives motion to the feet for walking, and to the hands for touching, and to the eyes for sight, and to the tongue for speech--a sort of internal image which moves and animates the surface. Whence could accrue such power to the soul, if it were incorporeal? How could an unsubstantial thing propel solid objects? But in what way do the senses in man seem to be divisible into the corporeal and the intellectual classes? They tell us that the qualities of things corporeal, such as earth and fire, are indicated by the bodily senses--of touch and sight; whilst (the qualities) of incorporeal things--for instance, benevolence and malignity--are discovered by the intellectual faculties. And from this (they deduce what is to them) the manifest conclusion, that the soul is incorporeal, its properties being comprehended by the perception not of bodily organs, but of intellectual faculties. Well, (I shall be much surprised) if I do not at once cut away the very ground on which their argument stands. For I show them how incorporeal things are commonly submitted to the bodily senses--sound, for instance, to the organ of hearing; colour, to the organ of sight; smell, to the olfactory organ. And, just as in these instances, the soul likewise has its contact with [1530] the body; not to say that the incorporeal objects are reported to us through the bodily organs, for the express reason that they come into contact with the said organs. Inasmuch, then, as it is evident that even incorporeal objects are embraced and comprehended by corporeal ones, why should not the soul, which is corporeal, be equally comprehended and understood by incorporeal faculties? It is thus certain that their argument fails. Among their more conspicuous arguments will be found this, that in their judgment every bodily substance is nourished by bodily substances; whereas the soul, as being an incorporeal essence, is nourished by incorporeal aliments--for instance, by the studies of wisdom. But even this ground has no stability in it, since Soranus, who is a most accomplished authority in medical science, affords us as answer, when he asserts that the soul is even nourished by corporeal aliments; that in fact it is, when failing and weak, actually refreshed oftentimes by food. Indeed, when deprived of all food, does not the soul entirely remove from the body? Soranus, then, after discoursing about the soul in the amplest manner, filling four volumes with his dissertations, and after weighing well all the opinions of the philosophers, defends the corporeality of the soul, although in the process he has robbed it of its immortality. For to all men it is not given to believe the truth which Christians are privileged to hold. As, therefore, Soranus has shown us from facts that the soul is nourished by corporeal aliments, let the philosopher (adopt a similar mode of proof, and) show that it is sustained by an incorporeal food. But the fact is, that no one has even been able to quench this man's [1531] doubts and difficulties about the condition of the soul with the honey-water of Plato's subtle eloquence, nor to surfeit them with the crumbs from the minute nostrums of Aristotle. But what is to become of the souls of all those robust barbarians, which have had no nurture of philosopher's lore indeed, and yet are strong in untaught practical wisdom, and which although very starvelings in philosophy, without your Athenian academies and porches, and even the prison of Socrates, do yet contrive to live? For it is not the soul's actual substance which is benefited by the aliment of learned study, but only its conduct and discipline; such ailment contributing nothing to increase its bulk, but only to enhance its grace. It is, moreover, a happy circumstance that the Stoics affirm that even the arts have corporeality; since at the rate the soul too must be corporeal, since it is commonly supposed to be nourished by the arts. Such, however, is the enormous preoccupation of the philosophic mind, that it is generally unable to see straight before it. Hence (the story of) Thales falling into the well. [1532] It very commonly, too, through not understanding even its own opinions, suspects a failure of its own health. Hence (the story of) Chrysippus and the hellebore. Some such hallucination, I take it, must have occurred to him, when he asserted that two bodies could not possibly be contained in one: he must have kept out of mind and sight the case of those pregnant women who, day after day, bear not one body, but even two and three at a time, within the embrace of a single womb. One finds likewise, in the records of the civil law, the instance of a certain Greek woman who gave birth to a quint [1533] of children, the mother of all these at one parturition, the manifold parent of a single brood, the prolific produce from a single womb, who, guarded by so many bodies--I had almost said, a people--was herself no less then the sixth person! The whole creation testifies how that those bodies which are naturally destined to issue from bodies, are already (included) in that from which they proceed. Now that which proceeds from some other thing must needs be second to it. Nothing, however, proceeds out of another thing except by the process of generation; but then they are two (things). __________________________________________________________________ [1528] Animale, "having the nature of soul." [1529] Inanimale. [1530] Accedit. [1531] We follow Oehler's view of this obscure passage, in preference to Rigaltius'. [1532] See Tertullian's Ad Nationes (our translation), p. 33, Supra.. [1533] Quinionem. __________________________________________________________________ Chapter VII.--The Soul's Corporeality Demonstrated Out of the Gospels. So far as the philosophers are concerned, we have said enough. As for our own teachers, indeed, our reference to them is ex abundanti--a surplusage of authority: in the Gospel itself they will be found to have the clearest evidence for the corporeal nature of the soul. In hell the soul of a certain man is in torment, punished in flames, suffering excruciating thirst, and imploring from the finger of a happier soul, for his tongue, the solace of a drop of water. [1534] Do you suppose that this end of the blessed poor man and the miserable rich man is only imaginary? Then why the name of Lazarus in this narrative, if the circumstance is not in (the category of) a real occurrence? But even if it is to be regarded as imaginary, it will still be a testimony to truth and reality. For unless the soul possessed corporeality, the image of a soul could not possibly contain a finger of a bodily substance; nor would the Scripture feign a statement about the limbs of a body, if these had no existence. But what is that which is removed to Hades [1535] after the separation of the body; which is there detained; which is reserved until the day of judgment; to which Christ also, on dying, descended? I imagine it is the souls of the patriarchs. But wherefore (all this), if the soul is nothing in its subterranean abode? For nothing it certainly is, if it is not a bodily substance. For whatever is incorporeal is incapable of being kept and guarded in any way; it is also exempt from either punishment or refreshment. That must be a body, by which punishment and refreshment can be experienced. Of this I shall treat more fully in a more fitting place. Therefore, whatever amount of punishment or refreshment the soul tastes in Hades, in its prison or lodging, [1536] in the fire or in Abraham's bosom, it gives proof thereby of its own corporeality. For an incorporeal thing suffers nothing, not having that which makes it capable of suffering; else, if it has such capacity, it must be a bodily substance. For in as far as every corporeal thing is capable of suffering, in so far is that which is capable of suffering also corporeal. [1537] __________________________________________________________________ [1534] Luke xvi. 23, 24. [1535] Ad inferna. [See p. 59, supra.] [1536] Diversorio. [1537] Compare De Resur. Carnis, xvii. There is, however, some variation in Tertullian's language on this subject. In his Apol. xlviii. he speaks as if the soul could not suffer when separated from the body. See also his De Testimonio Animæ, ch. iv., p. 177, supra; and see Bp. Kaye, p. 183. __________________________________________________________________ Chapter VIII.--Other Platonist Arguments Considered. Besides, it would be a harsh and absurd proceeding to exempt anything from the class of corporeal beings, on the ground that it is not exactly like the other constituents of that class. And where individual creatures possess various properties, does not this variety in works of the same class indicate the greatness of the Creator, in making them at the same time different and yet like, amicable yet rivals? Indeed, the philosophers themselves agree in saying that the universe consists of harmonious oppositions, according to Empedocles' (theory of) friendship and enmity. Thus, then, although corporeal essences are opposed to incorporeal ones, they yet differ from each other in such sort as to amplify their species by their variety, without changing their genus, remaining all alike corporeal; contributing to God's glory in their manifold existence by reason of their variety; so various, by reason of their differences; so diverse, in that some of them possess one kind of perception, others another; some feeding on one kind of aliment, others on another; some, again, possessing visibility, while others are invisible; some being weighty, others light. They are in the habit of saying that the soul must be pronounced incorporeal on this account, because the bodies of the dead, after its departure from them, become heavier, whereas they ought to be lighter, being deprived of the weight of a body--since the soul is a bodily substance. But what, says Soranus (in answer to this argument), if men should deny that the sea is a bodily substance, because a ship out of the water becomes a heavy and motionless mass? How much truer and stronger, then, is the soul's corporeal essence, which carries about the body, which eventually assumes so great a weight with the nimblest motion! Again, even if the soul is invisible, it is only in strict accordance with the condition of its own corporeality, and suitably to the property of its own essence, as well as to the nature of even those beings to which its destiny made it to be invisible. The eyes of the owl cannot endure the sun, whilst the eagle is so well able to face his glory, that the noble character of its young is determined by the unblinking strength of their gaze; while the eaglet, which turns away its eye from the sun's ray, is expelled from the nest as a degenerate creature! So true is it, therefore, than to one eye an object is invisible, which may be quite plainly seen by another,--without implying any incorporeality in that which is not endued with an equally strong power (of vision). The sun is indeed a bodily substance, because it is (composed of) fire; the object, however, which the eaglet at once admits the existence of, the owl denies, without any prejudice, nevertheless, to the testimony of the eagle. There is the selfsame difference in respect of the soul's corporeality, which is (perhaps) invisible to the flesh, but perfectly visible to the spirit. Thus John, being "in the Spirit" of God, [1538] beheld plainly the souls of the martyrs. [1539] __________________________________________________________________ [1538] Rev. i. 10. [1539] Rev. vi. 9. __________________________________________________________________ Chapter IX.--Particulars of the Alleged Communication to a Montanist Sister. When we aver that the soul has a body of a quality and kind peculiar to itself, in this special condition of it we shall be already supplied with a decision respecting all the other accidents of its corporeity; how that they belong to it, because we have shown it to be a body, but that even they have a quality peculiar to themselves, proportioned to the special nature of the body (to which they belong); or else, if any accidents (of a body) are remarkable in this instance for their absence, then this, too, results from the peculiarity of the condition of the soul's corporeity, from which are absent sundry qualities which are present to all other corporeal beings. And yet, notwithstanding all this, we shall not be at all inconsistent if we declare that the more usual characteristics of a body, such as invariably accrue to the corporeal condition, belong also to the soul--such as form [1540] and limitation; and that triad of dimensions [1541] --I mean length, and breadth and height--by which philosophers gauge all bodies. What now remains but for us to give the soul a figure? [1542] Plato refuses to do this, as if it endangered the soul's immortality. [1543] For everything which has figure is, according to him, compound, and composed of parts; [1544] whereas the soul is immortal; and being immortal, it is therefore indissoluble; and being indissoluble, it is figureless: for if, on the contrary, it had figure, it would be of a composite and structural formation. He, however, in some other manner frames for the soul an effigy of intellectual forms, beautiful for its just symmetry and tuitions of philosophy, but misshapen by some contrary qualities. As for ourselves, indeed, we inscribe on the soul the lineaments of corporeity, not simply from the assurance which reasoning has taught us of its corporeal nature, but also from the firm conviction which divine grace impresses on us by revelation. For, seeing that we acknowledge spiritual charismata, or gifts, we too have merited the attainment of the prophetic gift, although coming after John (the Baptist). We have now amongst us a sister whose lot it has been to be favoured with sundry gifts of revelation, which she experiences in the Spirit by ecstatic vision amidst the sacred rites of the Lord's day in the church: she converses with angels, and sometimes even with the Lord; she both sees and hears mysterious communications; [1545] some men's hearts she understands, and to them who are in need she distributes remedies. Whether it be in the reading of Scriptures, or in the chanting of psalms, or in the preaching of sermons, or in the offering up of prayers, in all these religious services matter and opportunity are afforded to her of seeing visions. It may possibly have happened to us, whilst this sister of ours was rapt in the Spirit, that we had discoursed in some ineffable way about the soul. After the people are dismissed at the conclusion of the sacred services, she is in the regular habit of reporting to us whatever things she may have seen in vision (for all her communications are examined with the most scrupulous care, in order that their truth may be probed). "Amongst other things," says she, "there has been shown to me a soul in bodily shape, and a spirit has been in the habit of appearing to me; not, however, a void and empty illusion, but such as would offer itself to be even grasped by the hand, soft and transparent and of an etherial colour, and in form resembling that of a human being in every respect." This was her vision, and for her witness there was God; and the apostle most assuredly foretold that there were to be "spiritual gifts" in the church. [1546] Now, can you refuse to believe this, even if indubitable evidence on every point is forthcoming for your conviction? Since, then, the soul is a corporeal substance, no doubt it possesses qualities such as those which we have just mentioned, amongst them the property of colour, which is inherent in every bodily substance. Now what colour would you attribute to the soul but an etherial transparent one? Not that its substance is actually the ether or air (although this was the opinion of Ænesidemus and Anaximenes, and I suppose of Heraclitus also, as some say of him), nor transparent light (although Heraclides of Pontus held it to be so). "Thunder-stones," [1547] indeed, are not of igneous substance, because they shine with ruddy redness; nor are beryls composed of aqueous matter, because they are of a pure wavy whiteness. How many things also besides these are there which their colour would associate in the same class, but which nature keeps widely apart! Since, however, everything which is very attenuated and transparent bears a strong resemblance to the air, such would be the case with the soul, since in its material nature [1548] it is wind and breath, (or spirit); whence it is that the belief of its corporeal quality is endangered, in consequence of the extreme tenuity and subtilty of its essence. Likewise, as regards the figure of the human soul from your own conception, you can well imagine that it is none other than the human form; indeed, none other than the shape of that body which each individual soul animates and moves about. This we may at once be induced to admit from contemplating man's original formation. For only carefully consider, after God hath breathed upon the face of man the breath of life, and man had consequently become a living soul, surely that breath must have passed through the face at once into the interior structure, and have spread itself throughout all the spaces of the body; and as soon as by the divine inspiration it had become condensed, it must have impressed itself on each internal feature, which the condensation had filled in, and so have been, as it were, congealed in shape, (or stereotyped). Hence, by this densifying process, there arose a fixing of the soul's corporeity; and by the impression its figure was formed and moulded. This is the inner man, different from the outer, but yet one in the twofold condition. [1549] It, too, has eyes and ears of its own, by means of which Paul must have heard and seen the Lord; [1550] it has, moreover all the other members of the body by the help of which it effects all processes of thinking and all activity in dreams. Thus it happens that the rich man in hell has a tongue and poor (Lazarus) a finger and Abraham a bosom. [1551] By these features also the souls of the martyrs under the altar are distinguished and known. The soul indeed which in the beginning was associated with Adam's body, which grew with its growth and was moulded after its form proved to be the germ both of the entire substance (of the human soul) and of that (part of) creation. __________________________________________________________________ [1540] Habitum. [1541] Illud trifariam distantivum (Trichos diastematikon) Fr. Junius. [1542] Effigiem. [1543] See his Phædo, pp. 105, 106. [1544] Structile. [1545] Sacramenta. [1546] 1 Cor. xii. 1-11. [A key to our author's [1547] Cerauniis gemmis. [1548] Tradux. [1549] Dupliciter unus. [1550] 2 Cor. xii. 2-4. [1551] Luke xvi. 23, 24. __________________________________________________________________ Chapter X.--The Simple Nature of the Soul is Asserted with Plato. The Identity of Spirit and Soul. It is essential to a firm faith to declare with Plato [1552] that the soul is simple; in other words uniform and uncompounded; simply that is to say in respect of its substance. Never mind men's artificial views and theories, and away with the fabrications of heresy! [1553] Some maintain that there is within the soul a natural substance--the spirit--which is different from it: [1554] as if to have life--the function of the soul--were one thing; and to emit breath--the alleged [1555] function of the spirit--were another thing. Now it is not in all animals that these two functions are found; for there are many which only live but do not breathe in that they do not possess the organs of respiration--lungs and windpipes. [1556] But of what use is it, in an examination of the soul of man, to borrow proofs from a gnat or an ant, when the great Creator in His divine arrangements has allotted to every animal organs of vitality suited to its own disposition and nature, so that we ought not to catch at any conjectures from comparisons of this sort? Man, indeed, although organically furnished with lungs and windpipes, will not on that account be proved to breathe by one process, and to live by another; [1557] nor can the ant, although defective in these organs, be on that account said to be without respiration, as if it lived and that was all. For by whom has so clear an insight into the works of God been really attained, as to entitle him to assume that these organic resources are wanting to any living thing? There is that Herophilus, the well-known surgeon, or (as I may almost call him) butcher, who cut up no end of persons, [1558] in order to investigate the secrets of nature, who ruthlessly handled [1559] human creatures to discover (their form and make): I have my doubts whether he succeeded in clearly exploring all the internal parts of their structure, since death itself changes and disturbs the natural functions of life, especially when the death is not a natural one, but such as must cause irregularity and error amidst the very processes of dissection. Philosophers have affirmed it to be a certain fact, that gnats, and ants, and moths have no pulmonary or arterial organs. Well, then, tell me, you curious and elaborate investigator of these mysteries, have they eyes for seeing withal? But yet they proceed to whatever point they wish, and they both shun and aim at various objects by processes of sight: point out their eyes to me, show me their pupils. Moths also gnaw and eat: demonstrate to me their mandibles, reveal their jaw-teeth. Then, again, gnats hum and buzz, nor even in the dark are they unable to find their way to our ears: [1560] point out to me, then, not only the noisy tube, but the stinging lance of that mouth of theirs. Take any living thing whatever, be it the tiniest you can find, it must needs be fed and sustained by some food or other: show me, then, their organs for taking into their system, digesting, and ejecting food. What must we say, therefore? If it is by such instruments that life is maintained, these instrumental means must of course exist in all things which are to live, even though they are not apparent to the eye or to the apprehension by reason of their minuteness. You can more readily believe this, if you remember that God manifests His creative greatness quite as much in small objects as in the very largest. If, however, you suppose that God's wisdom has no capacity for forming such infinitesimal corpuscles, you can still recognise His greatness, in that He has furnished even to the smallest animals the functions of life, although in the absence of the suitable organs,--securing to them the power of sight, even without eyes; of eating, even without teeth; and of digestion, even without stomachs. Some animals also have the ability to move forward without feet, as serpents, by a gliding motion; or as worms, by vertical efforts; or as snails and slugs, by their slimy crawl. Why should you not then believe that respiration likewise may be effected without the bellows of the lungs, and without arterial canals? You would thus supply yourself with a strong proof that the spirit or breath is an adjunct of the human soul, for the very reason that some creatures lack breath, and that they lack it because they are not furnished with organs of respiration. You think it possible for a thing to live without breath; then why not suppose that a thing might breathe without lungs? Pray, tell me, what is it to breathe? I suppose it means to emit breath from yourself. What is it not to live? I suppose it means not to emit breath from yourself. This is the answer which I should have to make, if "to breathe" is not the same thing as "to live." It must, however, be characteristic of a dead man not to respire: to respire, therefore, is the characteristic of a living man. But to respire is likewise the characteristic of a breathing man: therefore also to breathe is the characteristic of a living man. Now, if both one and the other could possibly have been accomplished without the soul, to breathe might not be a function of the soul, but merely to live. But indeed to live is to breathe, and to breathe is to live. Therefore this entire process, both of breathing and living, belongs to that to which living belongs--that is, to the soul. Well, then, since you separate the spirit (or breath) and the soul, separate their operations also. Let both of them accomplish some act apart from one another--the soul apart, the spirit apart. Let the soul live without the spirit; let the spirit breathe without the soul. Let one of them quit men's bodies, let the other remain; let death and life meet and agree. If indeed the soul and the spirit are two, they may be divided; and thus, by the separation of the one which departs from the one which remains, there would accrue the union and meeting together of life and of death. But such a union never will accrue: therefore they are not two, and they cannot be divided; but divided they might have been, if they had been (two). Still two things may surely coalesce in growth. But the two in question never will coalesce, since to live is one thing, and to breathe is another. Substances are distinguished by their operations. How much firmer ground have you for believing that the soul and the spirit are but one, since you assign to them no difference; so that the soul is itself the spirit, respiration being the function of that of which life also is! But what if you insist on supposing that the day is one thing, and the light, which is incidental to the day, is another thing, whereas day is only the light itself? There must, of course, be also different kinds of light, as (appears) from the ministry of fires. So likewise will there be different sorts of spirits, according as they emanate from God or from the devil. Whenever, indeed, the question is about soul and spirit, the soul will be (understood to be) itself the spirit, just as the day is the light itself. For a thing is itself identical with that by means of which itself exists. __________________________________________________________________ [1552] See his Phædo, p. 80; Timæus, § 12, p. 35 (Bekker, pp. 264, 265). [1553] We have here combined two readings, effigies (Oehler's) and hæreses (the usual one). [1554] Aliam. [1555] This is the force of the subjunctive fiat. [1556] Arterias. [1557] Aliunde spirabit, aliunde vivet. "In the nature of man, life and breath are inseparable," Bp. Kaye, p. 184. [1558] Sexcentos. [1559] Odit. [1560] Aurium cæci. __________________________________________________________________ Chapter XI.--Spirit--A Term Expressive of an Operation of the Soul, Not of Its Nature. To Be Carefully Distinguished from the Spirit of God. But the nature of my present inquiry obliges me to call the soul spirit or breath, because to breathe is ascribed to another substance. We, however, claim this (operation) for the soul, which we acknowledge to be an indivisible simple substance, and therefore we must call it spirit in a definitive sense--not because of its condition, but of its action; not in respect of its nature, but of its operation; because it respires, and not because it is spirit in any especial sense. [1561] For to blow or breathe is to respire. So that we are driven to describe, by (the term which indicates this respiration--that is to say) spirit--the soul which we hold to be, by the propriety of its action, breath. Moreover, we properly and especially insist on calling it breath (or spirit), in opposition to Hermogenes, who derives the soul from matter instead of from the afflatus or breath of God. He, to be sure, goes flatly against the testimony of Scripture, and with this view converts breath into spirit, because he cannot believe that the (creature on which was breathed the) Spirit of God fell into sin, and then into condemnation; and therefore he would conclude that the soul came from matter rather than from the Spirit or breath of God. For this reason, we on our side even from that passage, maintain the soul to be breath and not the spirit, in the scriptural and distinctive sense of the spirit; and here it is with regret that we apply the term spirit at all in the lower sense, in consequence of the identical action of respiring and breathing. In that passage, the only question is about the natural substance; to respire being an act of nature. I would not tarry a moment longer on this point, were it not for those heretics who introduce into the soul some spiritual germ which passes my comprehension: (they make it to have been) conferred upon the soul by the secret liberality of her mother Sophia (Wisdom), without the knowledge of the Creator. [1562] But (Holy) Scripture, which has a better knowledge of the soul's Maker, or rather God, has told us nothing more than that God breathed on man's face the breath of life, and that man became a living soul, by means of which he was both to live and breathe; at the same time making a sufficiently clear distinction between the spirit and the soul, [1563] in such passages as the following, wherein God Himself declares: "My Spirit went forth from me, and I made the breath of each. And the breath of my Spirit became soul." [1564] And again: "He giveth breath unto the people that are on the earth, and Spirit to them that walk thereon." [1565] First of all there comes the (natural) soul, that is to say, the breath, to the people that are on the earth,--in other words, to those who act carnally in the flesh; then afterwards comes the Spirit to those who walk thereon,--that is, who subdue the works of the flesh; because the apostle also says, that "that is not first which is spiritual, but that which is natural, (or in possession of the natural soul,) and afterward that which is spiritual." [1566] For, inasmuch as Adam straightway predicted that "great mystery of Christ and the church," [1567] when he said, "This now is bone of my bones, and flesh of my flesh; therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall become one flesh," [1568] he experienced the influence of the Spirit. For there fell upon him that ecstasy, which is the Holy Ghost's operative virtue of prophecy. And even the evil spirit too is an influence which comes upon a man. Indeed, the Spirit of God not more really "turned Saul into another man," [1569] that is to say, into a prophet, when "people said one to another, What is this which is come to the son of Kish? Is Saul also among the prophets?" [1570] than did the evil spirit afterwards turn him into another man--in other words, into an apostate. Judas likewise was for a long time reckoned among the elect (apostles), and was even appointed to the office of their treasurer; he was not yet the traitor, although he was become fraudulent; but afterwards the devil entered into him. Consequently, as the spirit neither of God nor of the devil is naturally planted with a man's soul at his birth, this soul must evidently exist apart and alone, previous to the accession to it of either spirit: if thus apart and alone, it must also be simple and uncompounded as regards its substance; and therefore it cannot respire from any other cause than from the actual condition of its own substance. __________________________________________________________________ [1561] Proprie "by reason of its nature." [1562] See the tract Adv. Valentin., c. xxv. infra. [1563] Compare Adv. Hermog. xxxii. xxxiii.; also Irenæus, v. 12, 17. [See Vol. I. p. 527, this Series.] [1564] Tertullian's reading of Isa. lvii. 16. [1565] Isa. xlii. 5. [1566] 1 Cor. xv. 46. [1567] Eph. v. 31, 32. [1568] Gen. ii. 24, 25. [1569] 1 Sam. x. 6. [1570] 1 Sam. x. 11. __________________________________________________________________ Chapter XII.--Difference Between the Mind and the Soul, and the Relation Between Them. In like manner the mind also, or animus, which the Greeks designate NOUS, is taken by us in no other sense than as indicating that faculty or apparatus [1571] which is inherent and implanted in the soul, and naturally proper to it, whereby it acts, whereby it acquires knowledge, and by the possession of which it is capable of a spontaneity of motion within itself, and of thus appearing to be impelled by the mind, as if it were another substance, as is maintained by those who determine the soul to be the moving principle of the universe [1572] --the god of Socrates, Valentinus' "only-begotten" of his father [1573] Bythus, and his mother Sige. How confused is the opinion of Anaxagoras! For, having imagined the mind to be the initiating principle of all things, and suspending on its axis the balance of the universe; affirming, moreover, that the mind is a simple principle, unmixed, and incapable of admixture, he mainly on this very consideration separates it from all amalgamation with the soul; and yet in another passage he actually incorporates it with [1574] the soul. This (inconsistency) Aristotle has also observed: but whether he meant his criticism to be constructive, and to fill up a system of his own, rather than destructive of the principles of others, I am hardly able to decide. As for himself, indeed, although he postpones his definition of the mind, yet he begins by mentioning, as one of the two natural constituents of the mind, [1575] that divine principle which he conjectures to be impassible, or incapable of emotion, and thereby removes from all association with the soul. For whereas it is evident that the soul is susceptible of those emotions which it falls to it naturally to suffer, it must needs suffer either by the mind or with the mind. Now if the soul is by nature associated with the mind, it is impossible to draw the conclusion that the mind is impassible; or again, if the soul suffers not either by the mind or with the mind, it cannot possibly have a natural association with the mind, with which it suffers nothing, and which suffers nothing itself. Moreover, if the soul suffers nothing by the mind and with the mind, it will experience no sensation, nor will it acquire any knowledge, nor will it undergo any emotion through the agency of the mind, as they maintain it will. For Aristotle makes even the senses passions, or states of emotion. And rightly too. For to exercise the senses is to suffer emotion, because to suffer is to feel. In like manner, to acquire knowledge is to exercise the senses; and to undergo emotion is to exercise the senses; and the whole of this is a state of suffering. But we see that the soul experiences nothing of these things, in such a manner as that the mind also is affected by the emotion, by which, indeed, and with which, all is effected. It follows, therefore, that the mind is capable of admixture, in opposition to Anaxagoras; and passible or susceptible of emotion, contrary to the opinion of Aristotle. Besides, if a separate condition between the soul and mind is to be admitted, so that they be two things in substance, then of one of them, emotion and sensation, and every sort of taste, and all action and motion, will be the characteristics; whilst of the other the natural condition will be calm, and repose, and stupor. There is therefore no alternative: either the mind must be useless and void, or the soul. But if these affections may certainly be all of them ascribed to both, then in that case the two will be one and the same, and Democritus will carry his point when he suppresses all distinction between the two. The question will arise how two can be one--whether by the confusion of two substances, or by the disposition of one? We, however, affirm that the mind coalesces with [1576] the soul,--not indeed as being distinct from it in substance, but as being its natural function and agent. [1577] __________________________________________________________________ [1571] Suggestum. [1572] Comp. The Apology, c. xlviii.; August. De Civ. Dei, xiii. 17. [1573] Comp. Adv. Valentin. vii. infra. [1574] Addicit. [1575] Alterum animi genus. [1576] Concretum. [1577] Substantiæ officium. __________________________________________________________________ Chapter XIII.--The Soul's Supremacy. It next remains to examine where lies the supremacy; in other words, which of the two is superior to the other, so that with which the supremacy clearly lies shall be the essentially superior substance; [1578] whilst that over which this essentially superior substance shall have authority shall be considered as the natural functionary of the superior substance. Now who will hesitate to ascribe this entire authority to the soul, from the name of which the whole man has received his own designation in common phraseology? How many souls, says the rich man, do I maintain? not how many minds. The pilot's desire, also, is to rescue so many souls from shipwreck, not so many minds; the labourer, too, in his work, and the soldier on the field of battle, affirms that he lays down his soul (or life), not his mind. Which of the two has its perils or its vows and wishes more frequently on men's lips--the mind or the soul? Which of the two are dying persons, said to have to do with the mind or the soul? In short, philosophers themselves, and medical men, even when it is their purpose to discourse about the mind, do in every instance inscribe on their title-page [1579] and table of contents, [1580] "De Anima" ("A treatise on the soul"). And that you may also have God's voucher on the subject, it is the soul which He addresses; it is the soul which He exhorts and counsels, to turn the mind and intellect to Him. It is the soul which Christ came to save; it is the soul which He threatens to destroy in hell; it is the soul (or life) which He forbids being made too much of; it is His soul, too (or life), which the good Shepherd Himself lays down for His sheep. It is to the soul, therefore, that you ascribe the supremacy; in it also you possess that union of substance, of which you perceive the mind to be the instrument, not the ruling power. __________________________________________________________________ [1578] Substantiæ massa. [1579] Faciem operis. [1580] Fontem materiæ. __________________________________________________________________ Chapter XIV.--The Soul Variously Divided by the Philosophers; This Division is Not a Material Dissection. Being thus single, simple, and entire in itself, it is as incapable of being composed and put together from external constituents, as it is of being divided in and of itself, inasmuch as it is indissoluble. For if it had been possible to construct it and to destroy it, it would no longer be immortal. Since, however, it is not mortal, it is also incapable of dissolution and division. Now, to be divided means to be dissolved, and to be dissolved means to die. Yet (philosophers) have divided the soul into parts: Plato, for instance, into two; Zeno into three; Panætius, into five or six; Soranus, into seven; Chrysippus, into as many as eight; and Apollophanes, into as many as nine; whilst certain of the Stoics have found as many as twelve parts in the soul. Posidonius makes even two more than these: he starts with two leading faculties of the soul,--the directing faculty, which they designate hegemonikon; and the rational faculty, which they call logikon,--and ultimately subdivided these into seventeen [1581] parts. Thus variously is the soul dissected by the different schools. Such divisions, however, ought not to be regarded so much as parts of the soul, as powers, or faculties, or operations thereof, even as Aristotle himself has regarded some of them as being. For they are not portions or organic parts of the soul's substance, but functions of the soul--such as those of motion, of action, of thought, and whatsoever others they divide in this manner; such, likewise, as the five senses themselves, so well known to all--seeing, hearing, tasting, touching, smelling. Now, although they have allotted to the whole of these respectively certain parts of the body as their special domiciles, it does not from that circumstance follow that a like distribution will be suitable to the sections of the soul; for even the body itself would not admit of such a partition as they would have the soul undergo. But of the whole number of the limbs one body is made up, so that the arrangement is rather a concretion than a division. Look at that very wonderful piece of organic mechanism by Archimedes,--I mean his hydraulic organ, with its many limbs, parts, bands, passages for the notes, outlets for their sounds, combinations for their harmony, and the array of its pipes; but yet the whole of these details constitute only one instrument. In like manner the wind, which breathes throughout this organ at the impulse of the hydraulic engine, is not divided into separate portions from the fact of its dispersion through the instrument to make it play: it is whole and entire in its substance, although divided in its operation. This example is not remote from (the illustration) of Strato, and Ænesidemus, and Heraclitus: for these philosophers maintain the unity of the soul, as diffused over the entire body, and yet in every part the same. [1582] Precisely like the wind blown in the pipes throughout the organ, the soul displays its energies in various ways by means of the senses, being not indeed divided, but rather distributed in natural order. Now, under what designations these energies are to be known, and by what divisions of themselves they are to be classified, and to what special offices and functions in the body they are to be severally confined, the physicians and the philosophers must consider and decide: for ourselves, a few remarks only will be proper. __________________________________________________________________ [1581] This is Oehler's text; another reading has twelve, which one would suppose to be the right one. [1582] Ubique ipsa. __________________________________________________________________ Chapter XV.--The Soul's Vitality and Intelligence. Its Character and Seat in Man. In the first place, (we must determine) whether there be in the soul some supreme principle of vitality and intelligence [1583] which they call "the ruling power of the soul"--to hegemonikon for if this be not admitted, the whole condition of the soul is put in jeopardy. Indeed, those men who say that there is no such directing faculty, have begun by supposing that the soul itself is simply a nonentity. One Dicæarchus, a Messenian, and amongst the medical profession Andreas and Asclepiades, have thus destroyed the (soul's) directing power, by actually placing in the mind the senses, for which they claim the ruling faculty. Asclepiades rides rough-shod over us with even this argument, that very many animals, after losing those parts of their body in which the soul's principle of vitality and sensation is thought mainly to exist, still retain life in a considerable degree, as well as sensation: as in the case of flies, and wasps, and locusts, when you have cut off their heads; and of she-goats, and tortoises, and eels, when you have pulled out their hearts. (He concludes), therefore, that there is no especial principle or power of the soul; for if there were, the soul's vigour and strength could not continue when it was removed with its domiciles (or corporeal organs). However, Dicæarchus has several authorities against him--and philosophers too--Plato, Strato, Epicurus, Democritus, Empedocles, Socrates, Aristotle; whilst in opposition to Andreas and Asclepiades (may be placed their brother) physicians Herophilus, Erasistratus, Diocles, Hippocrates, and Soranus himself; and better than all others, there are our Christian authorities. We are taught by God concerning both these questions--viz. that there is a ruling power in the soul, and that it is enshrined [1584] in one particular recess of the body. For, when one reads of God as being "the searcher and witness of the heart;" [1585] when His prophet is reproved by His discovering to him the secrets of the heart; [1586] when God Himself anticipates in His people the thoughts of their heart, [1587] "Why think ye evil in your hearts?" [1588] when David prays "Create in me a clean heart, O God," [1589] and Paul declares, "With the heart man believeth unto righteousness," [1590] and John says, "By his own heart is each man condemned;" [1591] when, lastly, "he who looketh on a woman so as to lust after her, hath already committed adultery with her in his heart," [1592] --then both points are cleared fully up, that there is a directing faculty of the soul, with which the purpose of God may agree; in other words, a supreme principle of intelligence and vitality (for where there is intelligence, there must be vitality), and that it resides in that most precious part [1593] of our body to which God especially looks: so that you must not suppose, with Heraclitus, that this sovereign faculty of which we are treating is moved by some external force; nor with Moschion, [1594] that it floats about through the whole body; nor with Plato, that it is enclosed in the head; nor with Zenophanes, that it culminates in the crown of the head; nor that it reposes in the brain, according to the opinion of Hippocrates; nor around the basis of the brain, as Herophilus thought; nor in the membranes thereof, as Strato and Erasistratus said; nor in the space between the eyebrows, as Strato the physician held; nor within the enclosure [1595] of the breast, according to Epicurus: but rather, as the Egyptians have always taught, especially such of them as were accounted the expounders of sacred truths; [1596] in accordance, too, with that verse of Orpheus or Empedocles: "Namque homini sanguis circumcordialis est sensus." [1597] "Man has his (supreme) sensation in the blood around his heart." Even Protagoras [1598] likewise, and Apollodorus, and Chrysippus, entertain this same view, so that (our friend) Asclepiades may go in quest of his goats bleating without a heart, and hunt his flies without their heads; and let all those (worthies), too, who have predetermined the character of the human soul from the condition of brute animals, be quite sure that it is themselves rather who are alive in a heartless and brainless state. __________________________________________________________________ [1583] Sapientialis. [1584] Consecratum. [1585] Wisd. i. 6. [1586] Prov. xxiv. 12. [1587] Ps. cxxxix. 23. [1588] Matt. ix. 4. [1589] Ps. li. 12. [1590] Rom. x. 10. [1591] 1 John iii. 20. [1592] Matt. v. 28. [1593] In eo thesauro. [1594] Not Suidas' philosopher of that name, but a renowned physician mentioned by Galen and Pliny (Oehler). [1595] Lorica. [1596] The Egyptian hierophants. [1597] The original, as given in Stobæus, Eclog. i. p. 1026, is this hexameter: Aima gar anthropois perikardion esti noema. [1598] Or probably that Praxagoras the physician who is often mentioned by Athenæus and by Pliny (Pamel.). __________________________________________________________________ Chapter XVI.--The Soul's Parts. Elements of the Rational Soul. That position of Plato's is also quite in keeping with the faith, in which he divides the soul into two parts--the rational and the irrational. To this definition we take no exception, except that we would not ascribe this twofold distinction to the nature (of the soul). It is the rational element which we must believe to be its natural condition, impressed upon it from its very first creation by its Author, who is Himself essentially rational. For how should that be other than rational, which God produced on His own prompting; nay more, which He expressly sent forth by His own afflatus or breath? The irrational element, however, we must understand to have accrued later, as having proceeded from the instigation of the serpent--the very achievement of (the first) transgression--which thenceforward became inherent in the soul, and grew with its growth, assuming the manner by this time of a natural development, happening as it did immediately at the beginning of nature. But, inasmuch as the same Plato speaks of the rational element only as existing in the soul of God Himself, if we were to ascribe the irrational element likewise to the nature which our soul has received from God, then the irrational element will be equally derived from God, as being a natural production, because God is the author of nature. Now from the devil proceeds the incentive to sin. All sin, however, is irrational: therefore the irrational proceeds from the devil, from whom sin proceeds; and it is extraneous to God, to whom also the irrational is an alien principle. The diversity, then, between these two elements arises from the difference of their authors. When, therefore, Plato reserves the rational element (of the soul) to God alone, and subdivides it into two departments: the irascible, which they call thumikon, and the concupiscible, which they designate by the term epithumetikon (in such a way as to make the first common to us and lions, and the second shared between ourselves and flies, whilst the rational element is confined to us and God)--I see that this point will have to be treated by us, owing to the facts which we find operating also in Christ. For you may behold this triad of qualities in the Lord. There was the rational element, by which He taught, by which He discoursed, by which He prepared the way of salvation; there was moreover indignation in Him, by which He inveighed against the scribes and the Pharisees; and there was the principle of desire, by which He so earnestly desired to eat the passover with His disciples. [1599] In our own cases, accordingly, the irascible and the concupiscible elements of our soul must not invariably be put to the account of the irrational (nature), since we are sure that in our Lord these elements operated in entire accordance with reason. God will be angry, with perfect reason, with all who deserve His wrath; and with reason, too, will God desire whatever objects and claims are worthy of Himself. For He will show indignation against the evil man, and for the good man will He desire salvation. To ourselves even does the apostle allow the concupiscible quality. "If any man," says he, "desireth the office of a bishop, he desireth a good work." [1600] Now, by saying "a good work," he shows us that the desire is a reasonable one. He permits us likewise to feel indignation. How should he not, when he himself experiences the same? "I would," says he, "that they were even cut off which trouble you." [1601] In perfect agreement with reason was that indignation which resulted from his desire to maintain discipline and order. When, however, he says, "We were formerly the children of wrath," [1602] he censures an irrational irascibility, such as proceeds not from that nature which is the production of God, but from that which the devil brought in, who is himself styled the lord or "master" of his own class, "Ye cannot serve two masters," [1603] and has the actual designation of "father:" "Ye are of your father the devil." [1604] So that you need not be afraid to ascribe to him the mastery and dominion over that second, later, and deteriorated nature (of which we have been speaking), when you read of him as "the sewer of tares," and the nocturnal spoiler of the crop of corn. [1605] __________________________________________________________________ [1599] Luke xxii. 15. [1600] 1 Tim. iii. 1. [1601] Gal. v. 12. [1602] Eph. ii. 3. [1603] Matt. vi. 24. [1604] John vi. 44. [1605] Matt. xiii. 25. __________________________________________________________________ Chapter XVII.--The Fidelity of the Senses, Impugned by Plato, Vindicated by Christ Himself. Then, again, when we encounter the question (as to the veracity of those five senses which we learn with our alphabet; since from this source even there arises some support for our heretics. They are the faculties of seeing, and hearing, and smelling, and tasting, and touching. The fidelity of these senses is impugned with too much severity by the Platonists, [1606] and according to some by Heraclitus also, and Diocles, and Empedocles; at any rate, Plato, in the Timæus, declares the operations of the senses to be irrational, and vitiated [1607] by our opinions or beliefs. Deception is imputed to the sight, because it asserts that oars, when immersed in the water, are inclined or bent, notwithstanding the certainty that they are straight; because, again, it is quite sure that that distant tower with its really quadrangular contour is round; because also it will discredit the fact of the truly parallel fabric of yonder porch or arcade, by supposing it to be narrower and narrower towards its end; and because it will join with the sea the sky which hangs at so great a height above it. In the same way, our hearing is charged with fallacy: we think, for instance, that that is a noise in the sky which is nothing else than the rumbling of a carriage; or, if you prefer it [1608] the other way, when the thunder rolled at a distance, we were quite sure that it was a carriage which made the noise. Thus, too, are our faculties of smell and taste at fault, because the selfsame perfumes and wines lose their value after we have used them awhile. On the same principle our touch is censured, when the identical pavement which seemed rough to the hands is felt by the feet to be smooth enough; and in the baths a stream of warm water is pronounced to be quite hot at first, and beautifully temperate afterwards. Thus, according to them, our senses deceive us, when all the while we are (the cause of the discrepancies, by) changing our opinions. The Stoics are more moderate in their views; for they do not load with the obloquy of deception every one of the senses, and at all times. The Epicureans, again, show still greater consistency, in maintaining that all the senses are equally true in their testimony, and always so--only in a different way. It is not our organs of sensation that are at fault, but our opinion. The senses only experience sensation, they do not exercise opinion; it is the soul that opines. They separated opinion from the senses, and sensation from the soul. Well, but whence comes opinion, if not from the senses? Indeed, unless the eye had descried a round shape in that tower, it could have had no idea that it possessed roundness. Again, whence arises sensation if not from the soul? For if the soul had no body, it would have no sensation. Accordingly, sensation comes from the soul, and opinion from sensation; and the whole (process) is the soul. But further, it may well be insisted on that there is a something which causes the discrepancy between the report of the senses and the reality of the facts. Now, since it is possible, (as we have seen), for phenomena to be reported which exist not in the objects, why should it not be equally possible for phenomena to be reported which are caused not by the senses, but by reasons and conditions which intervene, in the very nature of the case? If so, it will be only right that they should be duly recognised. The truth is, that it was the water which was the cause of the oar seeming to be inclined or bent: out of the water, it was perfectly straight in appearance (as well as in fact). The delicacy of the substance or medium which forms a mirror by means of its luminosity, according as it is struck or shaken, by the vibration actually destroys the appearance of the straightness of a right line. In like manner, the condition of the open space which fills up the interval between it and us, necessarily causes the true shape of the tower to escape our notice; for the uniform density of the surrounding air covering its angles with a similar light obliterates their outlines. So, again, the equal breadth of the arcade is sharpened or narrowed off towards its termination, until its aspect, becoming more and more contracted under its prolonged roof, comes to a vanishing point in the direction of its farthest distance. So the sky blends itself with the sea, the vision becoming spent at last, which had maintained duly the boundaries of the two elements, so long as its vigorous glance lasted. As for the (alleged cases of deceptive) hearing, what else could produce the illusion but the similarity of the sounds? And if the perfume afterwards was less strong to the smell, and the wine more flat to the taste, and the water not so hot to the touch, their original strength was after all found in the whole of them pretty well unimpaired. In the matter, however, of the roughness and smoothness of the pavement, it was only natural and right that limbs like the hands and the feet, so different in tenderness and callousness, should have different impressions. In this way, then, there cannot occur an illusion in our senses without an adequate cause. Now if special causes, (such as we have indicated,) mislead our senses and (through our senses) our opinions also, then we must no longer ascribe the deception to the senses, which follow the specific causes of the illusion, nor to the opinions we form; for these are occasioned and controlled by our senses, which only follow the causes. Persons who are afflicted with madness or insanity, mistake one object for another. Orestes in his sister sees his mother; Ajax sees Ulysses in the slaughtered herd; Athamas and Agave descry wild beasts in their children. Now is it their eyes or their phrenzy which you must blame for so vast a fallacy? All things taste bitter, in the redundancy of their bile, to those who have the jaundice. Is it their taste which you will charge with the physical prevarication, or their ill state of health? All the senses, therefore, are disordered occasionally, or imposed upon, but only in such a way as to be quite free of any fault in their own natural functions. But further still, not even against the specific causes and conditions themselves must we lay an indictment of deception. For, since these physical aberrations happen for stated reasons, the reasons do not deserve to be regarded as deceptions. Whatever ought to occur in a certain manner is not a deception. If, then, even these circumstantial causes must be acquitted of all censure and blame, how much more should we free from reproach the senses, over which the said causes exercise a liberal sway! Hence we are bound most certainly to claim for the senses truth, and fidelity, and integrity, seeing that they never render any other account of their impressions than is enjoined on them by the specific causes or conditions which in all cases produce that discrepancy which appears between the report of the senses and the reality of the objects. What mean you, then, O most insolent Academy? You overthrow the entire condition of human life; you disturb the whole order of nature; you obscure the good providence of God Himself: for the senses of man which God has appointed over all His works, that we might understand, inhabit, dispense, and enjoy them, (you reproach) as fallacious and treacherous tyrants! But is it not from these that all creation receives our services? Is it not by their means that a second form is impressed even upon the world?--so many arts, so many industrious resources, so many pursuits, such business, such offices, such commerce, such remedies, counsels, consolations, modes, civilizations, and accomplishments of life! All these things have produced the very relish and savour of human existence; whilst by these senses of man, he alone of all animated nature has the distinction of being a rational animal, with a capacity for intelligence and knowledge--nay, an ability to form the Academy itself! But Plato, in order to disparage the testimony of the senses, in the Phædrus denies (in the person of Socrates) his own ability to know even himself, according to the injunction of the Delphic oracle; and in the Theætetus he deprives himself of the faculties of knowledge and sensation; and again, in the Phædrus he postpones till after death the posthumous knowledge, as he calls it, of the truth; and yet for all he went on playing the philosopher even before he died. We may not, I say, we may not call into question the truth of the (poor vilified) senses, [1609] lest we should even in Christ Himself, bring doubt upon [1610] the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven;" [1611] that He did not really hear the Father's voice testifying of Himself; [1612] or that He was deceived in touching Peter's wife's mother; [1613] or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; [1614] and that the taste of the wine was different from that which He consecrated in memory of His blood. [1615] On this false principle it was that Marcion actually chose to believe that He was a phantom, denying to Him the reality of a perfect body. Now, not even to His apostles was His nature ever a matter of deception. He was truly both seen and heard upon the mount; [1616] true and real was the draught of that wine at the marriage of (Cana in) Galilee; [1617] true and real also was the touch of the then believing Thomas. [1618] Read the testimony of John: "That which we have seen, which we have heard, which we have looked upon with our eyes, and our hands have handled, of the Word of life." [1619] False, of course, and deceptive must have been that testimony, if the witness of our eyes, and ears, and hands be by nature a lie. __________________________________________________________________ [1606] Academici. [1607] Coimplicitam "entangled" or "embarrassed." See the Timæus pp. 27, 28. [1608] Vel. [1609] Sensus istos. [1610] Deliberetur. [1611] Luke x. 18. [1612] Matt. iii. 17. [1613] Matt. viii. 15. [1614] Matt. xxvi. 7-12. [1615] Matt. xxvi. 27, 28; Luke xxii. 19, 20; 1 Cor. xi. 25. [1616] Matt. xvii. 3-8. [1617] John ii. 1-10. [1618] John xx. 27. [1619] 1 John i. 1. __________________________________________________________________ Chapter XVIII.--Plato Suggested Certain Errors to the Gnostics. Functions of the Soul. I turn now to the department of our intellectual faculties, such as Plato has handed it over to the heretics, distinct from our bodily functions, having obtained the knowledge of them before death. [1620] He asks in the Phædo, What, then, (do you think) concerning the actual possession of knowledge? Will the body be a hindrance to it or not, if one shall admit it as an associate in the search after knowledge? I have a similar question to ask: Have the faculties of their sight and hearing any truth and reality for human beings or not? Is it not the case, that even the poets are always muttering against us, that we can never hear or see anything for certain? He remembered, no doubt, what Epicharmus the comic poet had said: "It is the mind which sees, the mind that hears--all else is blind and deaf." To the same purport he says again, that man is the wisest whose mental power is the clearest; who never applies the sense of sight, nor adds to his mind the help of any such faculty, but employs the intellect itself in unmixed serenity when he indulges in contemplation for the purpose of acquiring an unalloyed insight into the nature of things; divorcing himself with all his might from his eyes and ears and (as one must express himself) from the whole of his body, on the ground of its disturbing the soul, and not allowing it to possess either truth or wisdom, whenever it is brought into communication with it. We see, then, that in opposition to the bodily senses another faculty is provided of a much more serviceable character, even the powers of the soul, which produce an understanding of that truth whose realities are not palpable nor open to the bodily senses, but are very remote from men's everyday knowledge, lying in secret--in the heights above, and in the presence of God Himself. For Plato maintains that there are certain invisible substances, incorporeal, celestial, [1621] divine, and eternal, which they call ideas, that is to say, (archetypal) forms, which are the patterns and causes of those objects of nature which are manifest to us, and lie under our corporeal senses: the former, (according to Plato,) are the actual verities, and the latter the images and likenesses of them. Well, now, are there not here gleams of the heretical principles of the Gnostics and the Valentinians? It is from this philosophy that they eagerly adopt the difference between the bodily senses and the intellectual faculties,--a distinction which they actually apply to the parable of the ten virgins: making the five foolish virgins to symbolize the five bodily senses, seeing that these are so silly and so easy to be deceived; and the wise virgin to express the meaning of the intellectual faculties, which are so wise as to attain to that mysterious and supernal truth, which is placed in the pleroma. (Here, then, we have) the mystic original of the ideas of these heretics. For in this philosophy lie both their Æons and their genealogies. Thus, too, do they divide sensation, both into the intellectual powers from their spiritual seed, and the sensuous faculties from the animal, which cannot by any means comprehend spiritual things. From the former germ spring invisible things; from the latter, visible things which are grovelling and temporary, and which are obvious to the senses, placed as they are in palpable forms. [1622] It is because of these views that we have in a former passage stated as a preliminary fact, that the mind is nothing else than an apparatus or instrument of the soul, [1623] and that the spirit is no other faculty, separate from the soul, but is the soul itself exercised in respiration; although that influence which either God on the one hand, or the devil on the other, has breathed upon it, must be regarded in the light of an additional element. [1624] And now, with respect to the difference between the intellectual powers and the sensuous faculties, we only admit it so far as the natural diversity between them requires of us. (There is, of course, a difference) between things corporeal and things spiritual, between visible and invisible beings, between objects which are manifest to the view and those which are hidden from it; because the one class are attributed to sensation, and the other to the intellect. But yet both the one and the other must be regarded as inherent in the soul, and as obedient to it, seeing that it embraces bodily objects by means of the body, in exactly the same way that it conceives incorporeal objects by help of the mind, except that it is even exercising sensation when it is employing the intellect. For is it not true, that to employ the senses is to use the intellect? And to employ the intellect amounts to a use of the senses? [1625] What indeed can sensation be, but the understanding of that which is the object of the sensation? And what can the intellect or understanding be, but the seeing of that which is the object understood? Why adopt such excruciating means of torturing simple knowledge and crucifying the truth? Who can show me the sense which does not understand the object of its sensation, or the intellect which perceives not the object which it understands, in so clear a way as to prove to me that the one can do without the other? If corporeal things are the objects of sense, and incorporeal ones objects of the intellect, it is the classes of the objects which are different, not the domicile or abode of sense and intellect; in other words, not the soul (anima) and the mind (animus). By what, in short, are corporeal things perceived? If it is by the soul, [1626] then the mind is a sensuous faculty, and not merely an intellectual power; for whilst it understands, it also perceives, because without the perception there is no understanding. If, however, corporeal things are perceived by the soul, then it follows that the soul's power is an intellectual one, and not merely a sensuous faculty; for while it perceives it also understands, because without understanding there is no perceiving. And then, again, by what are incorporeal things understood? If it is by the mind, [1627] where will be the soul? If it is by the soul, where will be the mind? For things which differ ought to be mutually absent from each other, when they are occupied in their respective functions and duties. It must be your opinion, indeed, that the mind is absent from the soul on certain occasions; for (you suppose) that we are so made and constituted as not to know that we have seen or heard something, on the hypothesis [1628] that the mind was absent at the time. I must therefore maintain that the very soul itself neither saw nor heard, since it was at the given moment absent with its active power--that is to say, the mind. The truth is, that whenever a man is out of his mind, [1629] it is his soul that is demented--not because the mind is absent, but because it is a fellow-sufferer (with the soul) at the time. [1630] Indeed, it is the soul which is principally affected by casualties of such a kind. Whence is this fact confirmed? It is confirmed from the following consideration: that after the soul's departure, the mind is no longer found in a man: it always follows the soul; nor does it at last remain behind it alone, after death. Now, since it follows the soul, it is also indissolubly attached to it; just as the understanding is attached to the soul, which is followed by the mind, with which the understanding is indissolubly connected. Granted now that the understanding is superior to the senses, and a better discoverer of mysteries, what matters it, so long as it is only a peculiar faculty of the soul, just as the senses themselves are? It does not at all affect my argument, unless the understanding were held to be superior to the senses, for the purpose of deducing from the allegation of such superiority its separate condition likewise. After thus combating their alleged difference, I have also to refute this question of superiority, previous to my approaching the belief (which heresy propounds) in a superior god. On this point, however, of a (superior) god, we shall have to measure swords with the heretics on their own ground. [1631] Our present subject concerns the soul, and the point is to prevent the insidious ascription of a superiority to the intellect or understanding. Now, although the objects which are touched by the intellect are of a higher nature, since they are spiritual, than those which are embraced by the senses, since these are corporeal, it will still be only a superiority in the objects--as of lofty ones contrasted with humble--not in the faculties of the intellect against the senses. For how can the intellect be superior to the senses, when it is these which educate it for the discovery of various truths? It is a fact, that these truths are learned by means of palpable forms; in other words, invisible things are discovered by the help of visible ones, even as the apostle tells us in his epistle: "For the invisible things of Him are clearly seen from the creation of the world, being understood by the things that are made;" [1632] and as Plato too might inform our heretics: "The things which appear are the image [1633] of the things which are concealed from view," [1634] whence it must needs follow that this world is by all means an image of some other: so that the intellect evidently uses the senses for its own guidance, and authority, and mainstay; and without the senses truth could not be attained. How, then, can a thing be superior to that which is instrumental to its existence, which is also indispensable to it, and to whose help it owes everything which it acquires? Two conclusions therefore follow from what we have said: (1) That the intellect is not to be preferred above the senses, on the (supposed) ground that the agent through which a thing exists is inferior to the thing itself; and (2) that the intellect must not be separated from the senses, since the instrument by which a thing's existence is sustained is associated with the thing itself. __________________________________________________________________ [1620] Said ironically, as if rallying Plato for inconsistency between his theory here and the fact. [1621] Supermundiales "placed above this world." [1622] Imaginibus. [1623] See above, c. xii. p. 192. [1624] Above, c. xi. p. 191. [1625] Intelligere sentire est. [1626] Oehler has "anima;" we should rather have expected "animo," which is another reading. [1627] "Animo" this time. [1628] Subjunctive verb, "fuerit." [1629] Dementit. [1630] The opposite opinion was held by Tertullian's opponents, who distinguished between the mind and the soul. They said, that when a man was out of his mind, his mind left him, but that his soul remained. (Lactantius, De Opif. xviii.; Instit. Div. vii. 12; La Cerda). [1631] See his treatise, Against Marcion. [1632] Rom. i. 20. [1633] Facies. [1634] Timæus, pp. 29, 30, 37, 38. __________________________________________________________________ Chapter XIX.--The Intellect Coeval with the Soul in the Human Being. An Example from Aristotle Converted into Evidence Favourable to These Views. Nor must we fail to notice those writers who deprive the soul of the intellect even for a short period of time. They do this in order to prepare the way of introducing the intellect--and the mind also--at a subsequent time of life, even at the time when intelligence appears in a man. They maintain that the stage of infancy is supported by the soul alone, simply to promote vitality, without any intention of acquiring knowledge also, because not all things have knowledge which possess life. Trees, for instance, to quote Aristotle's example, [1635] have vitality, but have not knowledge; and with him agrees every one who gives a share to all animated beings of the animal substance, which, according to our view, exists in man alone as his special property,--not because it is the work of God, which all other creatures are likewise, but because it is the breath of God, which this (human soul) alone is, which we say is born with the full equipment of its proper faculties. Well, let them meet us with the example of the trees: we will accept their challenge, (nor shall we find in it any detriment to our own argument;) for it is an undoubted fact, that whilst trees are yet but twigs and sprouts, and before they even reach the sapling stage, there is in them their own proper faculty of life, as soon as they spring out of their native beds. But then, as time goes on, the vigour of the tree slowly advances, as it grows and hardens into its woody trunk, until its mature age completes the condition which nature destines for it. Else what resources would trees possess in due course for the inoculation of grafts, and the formation of leaves, and the swelling of their buds, and the graceful shedding of their blossom, and the softening of their sap, were there not in them the quiet growth of the full provision of their nature, and the distribution of this life over all their branches for the accomplishment of their maturity? Trees, therefore, have ability or knowledge; and they derive it from whence they also derive vitality--that is, from the one source of vitality and knowledge which is peculiar to their nature, and that from the infancy which they, too, begin with. For I observe that even the vine, although yet tender and immature, still understands its own natural business, and strives to cling to some support, that, leaning on it, and lacing through it, [1636] it may so attain its growth. Indeed, without waiting for the husbandman's training, without an espalier, without a prop, whatever its tendrils catch, it will fondly cling to, [1637] and embrace with really greater tenacity and force by its own inclination than by your volition. It longs and hastens to be secure. Take also ivy-plants, never mind how young: I observe their attempts from the very first to grasp objects above them, and outrunning everything else, to hang on to the highest thing, preferring as they do to spread over walls with their leafy web and woof rather than creep on the ground and be trodden under by every foot that likes to crush them. On the other hand, in the case of such trees as receive injury from contact with a building, how do they hang off as they grow and avoid what injures them! You can see that their branches were naturally meant to take the opposite direction, and can very well understand the vital instincts [1638] of such a tree from its avoidance of the wall. It is contented (if it be only a little shrub) with its own insignificant destiny, which it has in its foreseeing instinct thoroughly been aware of from its infancy, only it still fears even a ruined building. On my side, then, why should I not contend for these wise and sagacious natures of trees? Let them have vitality, as the philosophers permit it; but let them have knowledge too, although the philosophers disavow it. Even the infancy of a log, then, may have an intellect (suitable to it): how much more may that of a human being, whose soul (which may be compared with the nascent sprout of a tree) has been derived from Adam as its root, and has been propagated amongst his posterity by means of woman, to whom it has been entrusted for transmission, and thus has sprouted into life with all its natural apparatus, both of intellect and of sense! I am much mistaken if the human person, even from his infancy, when he saluted life with his infant cries, does not testify to his actual possession of the faculties of sensation and intellect by the fact of his birth, vindicating at one and the same time the use of all his senses--that of seeing by the light, that of hearing by sounds, that of taste by liquids, that of smell by the air, that of touch by the ground. This earliest voice of infancy, then, is the first effort of the senses, and the initial impulse of mental perceptions. [1639] There is also the further fact, that some persons understand this plaintive cry of the infant to be an augury of affliction in the prospect of our tearful life, whereby from the very moment of birth (the soul) has to be regarded as endued with prescience, much more with intelligence. Accordingly by this intuition [1640] the babe knows his mother, discerns the nurse, and even recognises the waiting-maid; refusing the breast of another woman, and the cradle that is not his own, and longing only for the arms to which he is accustomed. Now from what source does he acquire this discernment of novelty and custom, if not from instinctive knowledge? How does it happen that he is irritated and quieted, if not by help of his initial intellect? It would be very strange indeed that infancy were naturally so lively, if it had not mental power; and naturally so capable of impression and affection, if it had no intellect. But (we hold the contrary): for Christ, by "accepting praise out of the mouth of babes and sucklings," [1641] has declared that neither childhood nor infancy is without sensibility, [1642] --the former of which states, when meeting Him with approving shouts, proved its ability to offer Him testimony; [1643] while the other, by being slaughtered, for His sake of course, knew what violence meant. [1644] __________________________________________________________________ [1635] His De Anima, ii. 2, 3. [1636] Innixa et innexa. [1637] Amabit. [1638] Animationem. The possession and use of an "anima." [1639] Intellectuam. [1640] Spiritu. The mental instinct, just mentioned. [1641] Ps. viii. 2; Matt. xxi. 16. [1642] Hebetes. [1643] Matt. xxi. 15. [1644] Matt. ii. 16-18. __________________________________________________________________ Chapter XX.--The Soul, as to Its Nature Uniform, But Its Faculties Variously Developed. Varieties Only Accidental. And here, therefore, we draw our conclusion, that all the natural properties of the soul are inherent in it as parts of its substance; and that they grow and develope along with it, from the very moment of its own origin at birth. Just as Seneca says, whom we so often find on our side: [1645] "There are implanted within us the seeds of all the arts and periods of life. And God, our Master, secretly produces our mental dispositions;" that is, from the germs which are implanted and hidden in us by means of infancy, and these are the intellect: for from these our natural dispositions are evolved. Now, even the seeds of plants have, one form in each kind, but their development varies: some open and expand in a healthy and perfect state, while others either improve or degenerate, owing to the conditions of weather and soil, and from the appliance of labour and care; also from the course of the seasons, and from the occurrence of casual circumstances. In like manner, the soul may well be [1646] uniform in its seminal origin, although multiform by the process of nativity. [1647] And here local influences, too, must be taken into account. It has been said that dull and brutish persons are born at Thebes; and the most accomplished in wisdom and speech at Athens, where in the district of Colythus [1648] children speak--such is the precocity of their tongue--before they are a month old. Indeed, Plato himself tells us, in the Timæus, that Minerva, when preparing to found her great city, only regarded the nature of the country which gave promise of mental dispositions of this kind; whence he himself in The Laws instructs Megillus and Clinias to be careful in their selection of a site for building a city. Empedocles, however, places the cause of a subtle or an obtuse intellect in the quality of the blood, from which he derives progress and perfection in learning and science. The subject of national peculiarities has grown by this time into proverbial notoriety. Comic poets deride the Phrygians for their cowardice; Sallust reproaches the Moors for their levity, and the Dalmatians for their cruelty; even the apostle brands the Cretans as "liars." [1649] Very likely, too, something must be set down to the score of bodily condition and the state of the health. Stoutness hinders knowledge, but a spare form stimulates it; paralysis prostrates the mind, a decline preserves it. How much more will those accidental circumstances have to be noticed, which, in addition to the state of one's body or one's health, tend to sharpen or to dull the intellect! It is sharpened by learned pursuits, by the sciences, the arts, by experimental knowledge, business habits, and studies; it is blunted by ignorance, idle habits, inactivity, lust, inexperience, listlessness, and vicious pursuits. Then, besides these influences, there must perhaps [1650] be added the supreme powers. Now these are the supreme powers: according to our (Christian) notions, they are the Lord God and His adversary the devil; but according to men's general opinion about providence, they are fate and necessity; and about fortune, it is man's freedom of will. Even the philosophers allow these distinctions; whilst on our part we have already undertaken to treat of them, on the principles of the (Christian) faith, in a separate work. [1651] It is evident how great must be the influences which so variously affect the one nature of the soul, since they are commonly regarded as separate "natures." Still they are not different species, but casual incidents of one nature and substance--even of that which God conferred on Adam, and made the mould of all (subsequent ones). Casual incidents will they always remain, but never will they become specific differences. However great, too, at present is the variety of men's maunders, it was not so in Adam, the founder of their race. But all these discordances ought to have existed in him as the fountainhead, and thence to have descended to us in an unimpaired variety, if the variety had been due to nature. __________________________________________________________________ [1645] Sæpe noster. [1646] Licebit. [1647] Fetu. [1648] Tertullian perhaps mentions this "demus" of Athens as the birthplace of Plato (Oehler). [1649] Tit. i. 12. [1650] Si et alia. [1651] Tertullian wrote a work De Fato, which is lost. Fulgentius, p. 561, gives a quotation from it. __________________________________________________________________ Chapter XXI.--As Free-Will Actuates an Individual So May His Character Change. Now, if the soul possessed this uniform and simple nature from the beginning in Adam, previous to so many mental dispositions (being developed out of it), it is not rendered multiform by such various development, nor by the triple [1652] form predicated of it in "the Valentinian trinity" (that we may still keep the condemnation of that heresy in view), for not even this nature is discoverable in Adam. What had he that was spiritual? Is it because he prophetically declared "the great mystery of Christ and the church?" [1653] "This is bone of my bone, and flesh of my flesh: she shall be called Woman. Therefore shall a man leave his father and mother, and he shall cleave unto his wife; and they two shall be one flesh." [1654] But this (gift of prophecy) only came on him afterwards, when God infused into him the ecstasy, or spiritual quality, in which prophecy consists. If, again, the evil of sin was developed in him, this must not be accounted as a natural disposition: it was rather produced by the instigation of the (old) serpent as far from being incidental to his nature as it was from being material in him, for we have already excluded belief in "Matter." [1655] Now, if neither the spiritual element, nor what the heretics call the material element, was properly inherent in him (since, if he had been created out of matter, the germ of evil must have been an integral part of his constitution), it remains that the one only original element of his nature was what is called the animal (the principle of vitality, the soul), which we maintain to be simple and uniform in its condition. Concerning this, it remains for us to inquire whether, as being called natural, it ought to be deemed subject to change. (The heretics whom we have referred to) deny that nature is susceptible of any change, [1656] in order that they may be able to establish and settle their threefold theory, or "trinity," in all its characteristics as to the several natures, because "a good tree cannot produce evil fruit, nor a corrupt tree good fruit; and nobody gathers figs of thorns, nor grapes of brambles." [1657] If so, then "God will not be able any longer to raise up from the stones children unto Abraham; nor to make a generation of vipers bring forth fruits of repentance." [1658] And if so, the apostle too was in error when he said in his epistle, "Ye were at one time darkness, (but now are ye light in the Lord:)" [1659] and, "We also were by nature children of wrath;" [1660] and, "Such were some of you, but ye are washed." [1661] The statements, however, of holy Scripture will never be discordant with truth. A corrupt tree will never yield good fruit, unless the better nature be grafted into it; nor will a good tree produce evil fruit, except by the same process of cultivation. Stones also will become children of Abraham, if educated in Abraham's faith; and a generation of vipers will bring forth the fruits of penitence, if they reject the poison of their malignant nature. This will be the power of the grace of God, more potent indeed than nature, exercising its sway over the faculty that underlies itself within us--even the freedom of our will, which is described as autexousios (of independent authority); and inasmuch as this faculty is itself also natural and mutable, in whatsoever direction it turns, it inclines of its own nature. Now, that there does exist within us naturally this independent authority (to autexousion ), we have already shown in opposition both to Marcion [1662] and to Hermogenes. [1663] If, then, the natural condition has to be submitted to a definition, it must be determined to be twofold--there being the category of the born and the unborn, the made and not-made. Now that which has received its constitution by being made or by being born, is by nature capable of being changed, for it can be both born again and re-made; whereas that which is not-made and unborn will remain for ever immoveable. Since, however, this state is suited to God alone, as the only Being who is unborn and not-made (and therefore immortal and unchangeable), it is absolutely certain that the nature of all other existences which are born and created is subject to modification and change; so that if the threefold state is to be ascribed to the soul, it must be supposed to arise from the mutability of its accidental circumstances, and not from the appointment of nature. __________________________________________________________________ [1652] i.e., the carnal, the animal, and the spiritual. Comp. Adv. Valentin. xxv., and De Resur. Carnis, lv. [1653] Eph. v. 32. [1654] Gen. ii. 23, 24. [1655] See Adv. Hermog. xiii. [1656] See Adv. Valentin. xxix. [1657] Luke vi. 43, 44. [1658] Matt. iii. 7-9. [1659] Eph. v. 8. [1660] Eph. ii. 3. [1661] 1 Cor. vi. 11. [1662] See our Anti-Marcion, ii. 5-7. [1663] In his work against this man, entitled De Censu Animæ, not now extant. __________________________________________________________________ Chapter XXII.--Recapitulation. Definition of the Soul. Hermogenes has already heard from us what are the other natural faculties of the soul, as well as their vindication and proof; whence it may be seen that the soul is rather the offspring of God than of matter. The names of these faculties shall here be simply repeated, that they may not seem to be forgotten and passed out of sight. We have assigned, then, to the soul both that freedom of the will which we just now mentioned, and its dominion over the works of nature, and its occasional gift of divination, independently of that endowment of prophecy which accrues to it expressly from the grace of God. We shall therefore now quit this subject of the soul's disposition, in order to set out fully in order its various qualities. [1664] The soul, then, we define to be sprung from the breath of God, immortal, possessing body, having form, simple in its substance, intelligent in its own nature, developing its power in various ways, free in its determinations, subject to be changes of accident, in its faculties mutable, rational, supreme, endued with an instinct of presentiment, evolved out of one (archetypal soul). It remains for us now to consider how it is developed out of this one original source; in other words, whence, and when, and how it is produced. __________________________________________________________________ [1664] Tertullian had shown that "the soul is the breath or afflatus of God," in ch. iv. and xi. above. He demonstrated its "immortality" in ch. ii.-iv., vi., ix., xiv.; and he will repeat his proof hereafter, in ch. xxiv., xxxviii., xlv., li., liii., liv. Moreover, he illustrates the soul's "corporeity" in ch. v.-viii.; its "endowment with form or figure," in ch. ix.; its "simplicity in substance" in ch. x. and xi.; its "inherent intelligence," in ch. xii.; its varied development, in ch. xiii.-xv. The soul's "rationality," "supremacy," and "instinctive divination," Tertullian treated of in his treatise De Censu Animæ against Hermogenes (as he has said in the text); but he has treated somewhat of the soul's "rational nature" in the sixteenth chapter above; in the fourteenth and fifteenth chapters he referred to the soul's "supremacy or hegemony;" whilst we have had a hint about its "divining faculty," even in infants, in ch. xix. The propagation of souls from the one archetypal soul is the subject of the chapter before us, as well as of the five succeeding ones (La Cerda). __________________________________________________________________ Chapter XXIII.--The Opinions of Sundry Heretics Which Originate Ultimately with Plato. Some suppose that they came down from heaven, with as firm a belief as they are apt to entertain, when they indulge in the prospect of an undoubted return thither. Saturninus, the disciple of Menander, who belonged to Simon's sect, introduced this opinion: he affirmed that man was made by angels. A futile, imperfect creation at first, weak and unable to stand, he crawled upon the ground like a worm, because he wanted the strength to maintain an erect posture; but afterwards having, by the compassion of the Supreme Power (in whose image, which had not been fully understood, he was clumsily formed), obtained a slender spark of life, this roused and righted his imperfect form, and animated it with a higher vitality, and provided for its return, on its relinquishment of life, to its original principle. Carpocrates, indeed, claims for himself so extreme an amount of the supernal qualities, that his disciples set their own souls at once on an equality with Christ (not to mention the apostles); and sometimes, when it suits their fancy, even give them the superiority--deeming them, forsooth, to have partaken of that sublime virtue which looks down upon the principalities that govern this world. Apelles tells us that our souls were enticed by earthly baits down from their super-celestial abodes by a fiery angel, Israel's God and ours, who then enclosed them firmly within our sinful flesh. The hive of Valentinus fortifies the soul with the germ of Sophia, or Wisdom; by means of which germ they recognise, in the images of visible objects, the stories and Milesian fables of their own Æons. I am sorry from my heart that Plato has been the caterer to all these heretics. For in the Phædo he imagines that souls wander from this world to that, and thence back again hither; whilst in the Timæus he supposes that the children of God, to whom had been assigned the production of mortal creatures, having taken for the soul the germ of immortality, congealed around it a mortal body,--thereby indicating that this world is the figure of some other. Now, to procure belief in all this--that the soul had formerly lived with God in the heavens above, sharing His ideas with Him, and afterwards came down to live with us on earth, and whilst here recollects the eternal patterns of things which it had learnt before--he elaborated his new formula, matheseis anamneseis, which means that "learning is reminiscence;" implying that the souls which come to us from thence forget the things amongst which they formerly lived, but that they afterwards recall them, instructed by the objects they see around them. Forasmuch, therefore, as the doctrines which the heretics borrow from Plato are cunningly defended by this kind of argument, I shall sufficiently refute the heretics if I overthrow the argument of Plato. __________________________________________________________________ Chapter XXIV.--Plato's Inconsistency. He Supposes the Soul Self-Existent, Yet Capable of Forgetting What Passed in a Previous State. In the first place, I cannot allow that the soul is capable of a failure of memory; because he has conceded to it so large an amount of divine quality as to put it on a par with God. He makes it unborn, which single attribute I might apply as a sufficient attestation of its perfect divinity; he then adds that the soul is immortal, incorruptible, incorporeal--since he believed God to be the same--invisible, incapable of delineation, uniform, supreme, rational, and intellectual. What more could he attribute to the soul, if he wanted to call it God? We, however, who allow no appendage to God [1665] (in the sense of equality), by this very fact reckon the soul as very far below God: for we suppose it to be born, and hereby to possess something of a diluted divinity and an attenuated felicity, as the breath (of God), though not His spirit; and although immortal, as this is an attribute of divinity, yet for all that passible, since this is an incident of a born condition, and consequently from the first capable of deviation from perfection and right, [1666] and by consequence susceptible of a failure in memory. This point I have discussed sufficiently with Hermogenes. [1667] But it may be further observed, that if the soul is to merit being accounted a god, by reason of all its qualities being equal to the attributes of God, it must then be subject to no passion, and therefore to no loss of memory; for this defect of oblivion is as great an injury to that of which you predicate it, as memory is the glory thereof, which Plato himself deems the very safeguard of the senses and intellectual faculties, and which Cicero has designated the treasury of all the sciences. Now we need not raise the doubt whether so divine a faculty as the soul was capable of losing memory: the question rather is, whether it is able to recover afresh that which it has lost. I could not decide whether that, which ought to have lost memory, if it once incurred the loss, would be powerful enough to recollect itself. Both alternatives, indeed, will agree very well with my soul, but not with Plato's. In the second place, my objection to him will stand thus: (Plato,) do you endow the soul with a natural competency for understanding those well-known ideas of yours? Certainly I do, will be your answer. Well, now, no one will concede to you that the knowledge, (which you say is) the gift of nature, of the natural sciences can fail. But the knowledge of the sciences fails; the knowledge of the various fields of learning and of the arts of life fails; and so perhaps the knowledge of the faculties and affections of our minds fails, although they seem to be inherent in our nature, but really are not so: because, as we have already said, [1668] they are affected by accidents of place, of manners and customs, of bodily condition, of the state of man's health--by the influences of the Supreme Powers, and the changes of man's free-will. Now the instinctive knowledge of natural objects never fails, not even in the brute creation. The lion, no doubt, will forget his ferocity, if surrounded by the softening influence of training; he may become, with his beautiful mane, the plaything of some Queen Berenice, and lick her cheeks with his tongue. A wild beast may lay aside his habits, but his natural instincts will not be forgotten. He will not forget his proper food, nor his natural resources, nor his natural alarms; and should the queen offer him fishes or cakes, he will wish for flesh; and if, when he is ill, any antidote be prepared for him, he will still require the ape; and should no hunting-spear be presented against him, he will yet dread the crow of the cock. In like manner with man, who is perhaps the most forgetful of all creatures, the knowledge of everything natural to him will remain ineradicably fixed in him,--but this alone, as being alone a natural instinct. He will never forget to eat when he is hungry; or to drink when he is thirsty; or to use his eyes when he wants to see; or his ears, to hear; or his nose, to smell; or his mouth, to taste; or his hand, to touch. These are, to be sure, the senses, which philosophy depreciates by her preference for the intellectual faculties. But if the natural knowledge of the sensuous faculties is permanent, how happens it that the knowledge of the intellectual faculties fails, to which the superiority is ascribed? Whence, now, arises that power of forgetfulness itself which precedes recollection? From long lapse of time, he says. But this is a shortsighted answer. Length of time cannot be incidental to that which, according to him, is unborn, and which therefore must be deemed most certainly eternal. For that which is eternal, on the ground of its being unborn, since it admits neither of beginning nor end of time, is subject to no temporal criterion. And that which time does not measure, undergoes no change in consequence of time; nor is long lapse of time at all influential over it. If time is a cause of oblivion, why, from the time of the soul's entrance into the body, does memory fail, as if thenceforth the soul were to be affected by time? for the soul, being undoubtedly prior to the body, was of course not irrespective of time. Is it, indeed, immediately on the soul's entrance into the body that oblivion takes place, or some time afterwards? If immediately, where will be the long lapse of the time which is as yet inadmissible in the hypothesis? [1669] Take, for instance, the case of the infant. If some time afterwards, will not the soul, during the interval previous to the moment of oblivion, still exercise its powers of memory? And how comes it to pass that the soul subsequently forgets, and then afterwards again remembers? How long, too, must the lapse of the time be regarded as having been, during which the oblivion oppressed the soul? The whole course of one's life, I apprehend, will be insufficient to efface the memory of an age which endured so long before the soul's assumption of the body. But then, again, Plato throws the blame upon the body, as if it were at all credible that a born substance could extinguish the power of one that is unborn. There exist, however, among bodies a great many differences, by reason of their rationality, their bulk, their condition, their age, and their health. Will there then be supposed to exist similar differences in obliviousness? Oblivion, however, is uniform and identical. Therefore bodily peculiarity, with its manifold varieties, will not become the cause of an effect which is an invariable one. There are likewise, according to Plato's own testimony, many proofs to show that the soul has a divining faculty, as we have already advanced against Hermogenes. But there is not a man living, who does not himself feel his soul possessed with a presage and augury of some omen, danger, or joy. Now, if the body is not prejudicial to divination, it will not, I suppose, be injurious to memory. One thing is certain, that souls in the same body both forget and remember. If any corporeal condition engenders forgetfulness, how will it admit the opposite state of recollection? Because recollection, after forgetfulness, is actually the resurrection of the memory. Now, how should not that which is hostile to the memory at first, be also prejudicial to it in the second instance? Lastly, who have better memories than little children, with their fresh, unworn souls, not yet immersed in domestic and public cares, but devoted only to those studies the acquirement of which is itself a reminiscence? Why, indeed, do we not all of us recollect in an equal degree, since we are equal in our forgetfulness? But this is true only of philosophers! But not even of the whole of them. Amongst so many nations, in so great a crowd of sages, Plato, to be sure, is the only man who has combined the oblivion and the recollection of ideas. Now, since this main argument of his by no means keeps its ground, it follows that its entire superstructure must fall with it, namely, that souls are supposed to be unborn, and to live in the heavenly regions, and to be instructed in the divine mysteries thereof; moreover, that they descend to this earth, and here recall to memory their previous existence, for the purpose, of course, of supplying to our heretics the fitting materials for their systems. __________________________________________________________________ [1665] Nihil Deo appendimus. [1666] Exorbitationis. [1667] In his, now lost, treatise, De Censu Animæ. [1668] Above, in ch. xix. xx. pp. 200, 201. [1669] Or, "which has been too short for calculation." __________________________________________________________________ Chapter XXV.--Tertullian Refutes, Physiologically, the Notion that the Soul is Introduced After Birth. I shall now return to the cause of this digression, in order that I may explain how all souls are derived from one, when and where and in what manner they are produced. Now, touching this subject, it matters not whether the question be started by the philosopher, by the heretic, or by the crowd. Those who profess the truth care nothing about their opponents, especially such of them as begin by maintaining that the soul is not conceived in the womb, nor is formed and produced at the time that the flesh is moulded, but is impressed from without upon the infant before his complete vitality, but after the process of parturition. They say, moreover, that the human seed having been duly deposited ex concubiterin the womb, and having been by natural impulse quickened, it becomes condensed into the mere substance of the flesh, which is in due time born, warm from the furnace of the womb, and then released from its heat. (This flesh) resembles the case of hot iron, which is in that state plunged into cold water; for, being smitten by the cold air (into which it is born), it at once receives the power of animation, and utters vocal sound. This view is entertained by the Stoics, along with Ænesidemus, and occasionally by Plato himself, when he tells us that the soul, being quite a separate formation, originating elsewhere and externally to the womb, is inhaled [1670] when the new-born infant first draws breath, and by and by exhaled [1671] with the man's latest breath. We shall see whether this view of his is merely fictitious. Even the medical profession has not lacked its Hicesius, to prove a traitor both to nature and his own calling. These gentlemen, I suppose, were too modest to come to terms with women on the mysteries of childbirth, so well known to the latter. But how much more is there for them to blush at, when in the end they have the women to refute them, instead of commending them. Now, in such a question as this, no one can be so useful a teacher, judge, or witness, as the sex itself which is so intimately concerned. Give us your testimony, then, ye mothers, whether yet pregnant, or after delivery (let barren women and men keep silence),--the truth of your own nature is in question, the reality of your own suffering is the point to be decided. (Tell us, then,) whether you feel in the embryo within you any vital force [1672] other than your own, with which your bowels tremble, your sides shake, your entire womb throbs, and the burden which oppresses you constantly changes its position? Are these movements a joy to you, and a positive removal of anxiety, as making you confident that your infant both possesses vitality and enjoys it? Or, should his restlessness cease, your first fear would be for him; and he would be aware of it within you, since he is disturbed at the novel sound; and you would crave for injurious diet, [1673] or would even loathe your food--all on his account; and then you and he, (in the closeness of your sympathy,) would share together your common ailments--so far that with your contusions and bruises would he actually become marked,--whilst within you, and even on the selfsame parts of the body, taking to himself thus peremptorily [1674] the injuries of his mother! Now, whenever a livid hue and redness are incidents of the blood, the blood will not be without the vital principle, [1675] or soul; or when disease attacks the soul or vitality, (it becomes a proof of its real existence, since) there is no disease where there is no soul or principle of life. Again, inasmuch as sustenance by food, and the want thereof, growth and decay, fear and motion, are conditions of the soul or life, he who experiences them must be alive. And, so, he at last ceases to live, who ceases to experience them. And thus by and by infants are still-born; but how so, unless they had life? For how could any die, who had not previously lived? But sometimes by a cruel necessity, whilst yet in the womb, an infant is put to death, when lying awry in the orifice of the womb he impedes parturition, and kills his mother, if he is not to die himself. Accordingly, among surgeons' tools there is a certain instrument, which is formed with a nicely-adjusted flexible frame for opening the uterus first of all, and keeping it open; it is further furnished with an annular blade, [1676] by means of which the limbs within the womb are dissected with anxious but unfaltering care; its last appendage being a blunted or covered hook, wherewith the entire foetus is extracted [1677] by a violent delivery. There is also (another instrument in the shape of) a copper needle or spike, by which the actual death is managed in this furtive robbery of life: they give it, from its infanticide function, the name of embruosphaktes , the slayer of the infant, which was of course alive. Such apparatus was possessed both by Hippocrates, and Asclepiades, and Erasistratus, and Herophilus, that dissector of even adults, and the milder Soranus himself, who all knew well enough that a living being had been conceived, and pitied this most luckless infant state, which had first to be put to death, to escape being tortured alive. Of the necessity of such harsh treatment I have no doubt even Hicesius was convinced, although he imported their soul into infants after birth from the stroke of the frigid air, because the very term for soul, forsooth, in Greek answered to such a refrigeration! [1678] Well, then, have the barbarian and Roman nations received souls by some other process, (I wonder;) for they have called the soul by another name than psuche? How many nations are there who commence life [1679] under the broiling sun of the torrid zone, scorching their skin into its swarthy hue? Whence do they get their souls, with no frosty air to help them? I say not a word of those well-warmed bed-rooms, and all that apparatus of heat which ladies in childbirth so greatly need, when a breath of cold air might endanger their life. But in the very bath almost a babe will slip into life, and at once his cry is heard! If, however, a good frosty air is to the soul so indispensable a treasure, then beyond the German and the Scythian tribes, and the Alpine and the Argæan heights, nobody ought ever to be born! But the fact really is, that population is greater within the temperate regions of the East and the West, and men's minds are sharper; whilst there is not a Sarmatian whose wits are not dull and humdrum. The minds of men, too, would grow keener by reason of the cold, if their souls came into being amidst nipping frosts; for as the substance is, so must be its active power. Now, after these preliminary statements, we may also refer to the case of those who, having been cut out of their mother's womb, have breathed and retained life--your Bacchuses [1680] and Scipios. [1681] If, however, there be any one who, like Plato, [1682] supposes that two souls cannot, more than two bodies could, co-exist in the same individual, I, on the contrary, could show him not merely the co-existence of two souls in one person, as also of two bodies in the same womb, but likewise the combination of many other things in natural connection with the soul--for instance, of demoniacal possession; and that not of one only, as in the case of Socrates' own demon; but of seven spirits as in the case of the Magdalene; [1683] and of a legion in number, as in the Gadarene. [1684] Now one soul is naturally more susceptible of conjunction with another soul, by reason of the identity of their substance, than an evil spirit is, owing to their diverse natures. But when the same philosopher, in the sixth book of The Laws, warns us to beware lest a vitiation of seed should infuse a soil into both body and soul from an illicit or debased concubinage, I hardly know whether he is more inconsistent with himself in respect of one of his previous statements, or of that which he had just made. For he here shows us that the soul proceeds from human seed (and warns us to be on our guard about it), not, (as he had said before,) from the first breath of the new-born child. Pray, whence comes it that from similarity of soul we resemble our parents in disposition, according to the testimony of Cleanthes, [1685] if we are not produced from this seed of the soul? Why, too, used the old astrologers to cast a man's nativity from his first conception, if his soul also draws not its origin from that moment? To this (nativity) likewise belongs the inbreathing of the soul, whatever that is. __________________________________________________________________ [1670] "Inhaled" is Bp. Kaye's word for adduci, "taken up." [1671] Educi. [1672] Vivacitas. [1673] Ciborum vanitates. [1674] Rapiens. [1675] Anima. [1676] Anulocultro. [To be seen in the Museum at Naples.] [1677] Or, "the whole business (totem facinus) is despatched." [1678] So Plato, Cratylus, p. 399, c. 17. [1679] Censentur. [1680] Liberi aliqui. [1681] See Pliny, Natural History, vii. 9. [1682] See above, ch. x. [1683] Mark xvi. 9. [1684] Mark vi. 1-9. [1685] See above, ch. v. __________________________________________________________________ Chapter XXVI.--Scripture Alone Offers Clear Knowledge on the Questions We Have Been Controverting. Now there is no end to the uncertainty and irregularity of human opinion, until we come to the limits which God has prescribed. I shall at last retire within our own lines and firmly hold my ground there, for the purpose of proving to the Christian (the soundness of) my answers to the Philosophers and the Physicians. Brother (in Christ), on your own foundation [1686] build up your faith. Consider the wombs of the most sainted women instinct with the life within them, and their babes which not only breathed therein, but were even endowed with prophetic intuition. See how the bowels of Rebecca are disquieted, [1687] though her child-bearing is as yet remote, and there is no impulse of (vital) air. Behold, a twin offspring chafes within the mother's womb, although she has no sign as yet of the twofold nation. Possibly we might have regarded as a prodigy the contention of this infant progeny, which struggled before it lived, which had animosity previous to animation, if it had simply disturbed the mother by its restlessness within her. But when her womb opens, and the number of her offspring is seen, and their presaged condition known, we have presented to us a proof not merely of the (separate) souls of the infants, but of their hostile struggles too. He who was the first to be born was threatened with detention by him who was anticipated in birth, who was not yet fully brought forth, but whose hand only had been born. Now if he actually imbibed life, and received his soul, in Platonic style, at his first breath; or else, after the Stoic rule, had the earliest taste of animation on touching the frosty air; what was the other about, who was so eagerly looked for, who was still detained within the womb, and was trying to detain (the other) outside? I suppose he had not yet breathed when he seized his brother's heel; [1688] and was still warm with his mother's warmth, when he so strongly wished to be the first to quit the womb. What an infant! so emulous, so strong, and already so contentious; and all this, I suppose, because even now full of life! Consider, again, those extraordinary conceptions, which were more wonderful still, of the barren woman and the virgin: these women would only be able to produce imperfect offspring against the course of nature, from the very fact that one of them was too old to bear seed, and the other was pure from the contact of man. If there was to be bearing at all in the case, it was only fitting that they should be born without a soul, (as the philosopher would say,) who had been irregularly conceived. However, even these have life, each of them in his mother's womb. Elizabeth exults with joy, (for) John had leaped in her womb; [1689] Mary magnifies the Lord, (for) Christ had instigated her within. [1690] The mothers recognise each their own offspring, being moreover each recognised by their infants, which were therefore of course alive, and were not souls merely, but spirits also. Accordingly you read the word of God which was spoken to Jeremiah, "Before I formed thee in the belly, I knew thee." [1691] Since God forms us in the womb, He also breathes upon us, as He also did at the first creation, when "the Lord God formed man, and breathed into him the breath of life." [1692] Nor could God have known man in the womb, except in his entire nature: "And before thou camest forth out of the womb, I sanctified thee." [1693] Well, was it then a dead body at that early stage? Certainly not. For "God is not the God of the dead, but of the living." __________________________________________________________________ [1686] Of the Scriptures. [1687] Gen. xxv. 22, 23. [1688] Gen. xxv. 26. [1689] Luke i. 41-45. [1690] Luke i. 46. [1691] Jer. i. 5. [1692] Gen. ii. 7. [1693] Jer. i. 5. __________________________________________________________________ Chapter XXVII.--Soul and Body Conceived, Formed and Perfected in Element Simultaneously. How, then, is a living being conceived? Is the substance of both body and soul formed together at one and the same time? Or does one of them precede the other in natural formation? We indeed maintain that both are conceived, and formed, and perfectly simultaneously, as well as born together; and that not a moment's interval occurs in their conception, so that, a prior place can be assigned to either. [1694] Judge, in fact, of the incidents of man's earliest existence by those which occur to him at the very last. As death is defined to be nothing else than the separation of body and soul, [1695] life, which is the opposite of death, is susceptible of no other definition than the conjunction of body and soul. If the severance happens at one and the same time to both substances by means of death, so the law of their combination ought to assure us that it occurs simultaneously to the two substances by means of life. Now we allow that life begins with conception, because we contend that the soul also begins from conception; life taking its commencement at the same moment and place that the soul does. Thus, then, the processes which act together to produce separation by death, also combine in a simultaneous action to produce life. If we assign priority to (the formation of) one of the natures, and a subsequent time to the other, we shall have further to determine the precise times of the semination, according to the condition and rank of each. And that being so, what time shall we give to the seed of the body, and what to the seed of the soul? Besides, if different periods are to be assigned to the seminations then arising out of this difference in time, we shall also have different substances. [1696] For although we shall allow that there are two kinds of seed--that of the body and that of the soul--we still declare that they are inseparable, and therefore contemporaneous and simultaneous in origin. Now let no one take offence or feel ashamed at an interpretation of the processes of nature which is rendered necessary (by the defence of the truth). Nature should be to us an object of reverence, not of blushes. It is lust, not natural usage, which has brought shame on the intercourse of the sexes. It is the excess, not the normal state, which is immodest and unchaste: the normal condition has received a blessing from God, and is blest by Him: "Be fruitful, and multiply, (and replenish the earth.)" [1697] Excess, however, has He cursed, in adulteries, and wantonness, and chambering. [1698] Well, now, in this usual function of the sexes which brings together the male and the female in their common intercourse, we know that both the soul and the flesh discharge a duty together: the soul supplies desire, the flesh contributes the gratification of it; the soul furnishes the instigation, the flesh affords the realization. The entire man being excited by the one effort of both natures, his seminal substance is discharged, deriving its fluidity from the body, and its warmth from the soul. Now if the soul in Greek is a word which is synonymous with cold, [1699] how does it come to pass that the body grows cold after the soul has quitted it? Indeed (if I run the risk of offending modesty even, in my desire to prove the truth), I cannot help asking, whether we do not, in that very heat of extreme gratification when the generative fluid is ejected, feel that somewhat of our soul has gone from us? And do we not experience a faintness and prostration along with a dimness of sight? This, then, must be the soul-producing seed, which arises at once from the out-drip of the soul, just as that fluid is the body-producing seed which proceeds from the drainage of the flesh. Most true are the examples of the first creation. Adam's flesh was formed of clay. Now what is clay but an excellent moisture, whence should spring the generating fluid? From the breath of God first came the soul. But what else is the breath of God than the vapour of the spirit, whence should spring that which we breathe out through the generative fluid? Forasmuch, therefore, as these two different and separate substances, the clay and the breath, combined at the first creation in forming the individual man, they then both amalgamated and mixed their proper seminal rudiments in one, and ever afterwards communicated to the human race the normal mode of its propagation, so that even now the two substances, although diverse from each other, flow forth simultaneously in a united channel; and finding their way together into their appointed seed-plot, they fertilize with their combined vigour the human fruit out of their respective natures. And inherent in this human product is his own seed, according to the process which has been ordained for every creature endowed with the functions of generation. Accordingly from the one (primeval) man comes the entire outflow and redundance of men's souls--nature proving herself true to the commandment of God, "Be fruitful, and multiply." [1700] For in the very preamble of this one production, "Let us make man," [1701] man's whole posterity was declared and described in a plural phrase, "Let them have dominion over the fish of the sea," etc. [1702] And no wonder: in the seed lies the promise and earnest of the crop. __________________________________________________________________ [1694] Comp. De Resurr. Carnis, xlv. [1695] So Plato, Phædo, p. 64. [1696] Materiæ. [1697] Gen. i. 28. [1698] Lupanaria. [1699] See above, c. xxv. p. 206. [1700] Gen. i. 28. [1701] Ver. 26. [1702] Ver. 26. __________________________________________________________________ Chapter XXVIII.--The Pythagorean Doctrine of Transmigration Sketched and Censured. What, then, by this time means that ancient saying, mentioned by Plato, [1703] concerning the reciprocal migration of souls; how they remove hence and go thither, and then return hither and pass through life, and then again depart from this life, and afterwards become alive from the dead? Some will have it that this is a saying of Pythagoras; Albinus supposes it to be a divine announcement, perhaps of the Egyptian Mercury. [1704] But there is no divine saying, except of the one true God, by whom the prophets, and the apostles, and Christ Himself declared their grand message. More ancient than Saturn a good deal (by some nine hundred years or so), and even than his grandchildren, is Moses; and he is certainly much more divine, recounting and tracing out, as he does, the course of the human race from the very beginning of the world, indicating the several births (of the fathers of mankind) according to their names and their epochs; giving thus plain proof of the divine character of his work, from its divine authority and word. If, indeed, the sophist of Samos is Plato's authority for the eternally revolving migration of souls out of a constant alternation of the dead and the living states, then no doubt did the famous Pythagoras, however excellent in other respects, for the purpose of fabricating such an opinion as this, rely on a falsehood, which was not only shameful, but also hazardous. Consider it, you that are ignorant of it, and believe with us. He feigns death, he conceals himself underground, he condemns himself to that endurance for some seven years, during which he learns from his mother, who was his sole accomplice and attendant, what he was to relate for the belief of the world concerning those who had died since his seclusion; [1705] and when he thought that he had succeeded in reducing the frame of his body to the horrid appearance of a dead old man, he comes forth from the place of his concealment and deceit, and pretends to have returned from the dead. Who would hesitate about believing that the man, whom he had supposed to have died, was come back again to life? especially after hearing from him facts about the recently dead, [1706] which he evidently could only have discovered in Hades itself! Thus, that men are made alive after death, is rather an old statement. But what if it be rather a recent one also? The truth does not desire antiquity, nor does falsehood shun novelty. This notable saying I hold to be plainly false, though ennobled by antiquity. How should that not be false, which depends for its evidence on a falsehood?--How can I help believing Pythagoras to be a deceiver, who practises deceit to win my belief? How will he convince me that, before he was Pythagoras, he had been Æthalides, and Euphorbus, and the fisherman Pyrrhus, and Hermotimus, to make us believe that men live again after they have died, when he actually perjured himself afterwards as Pythagoras. In proportion as it would be easier for me to believe that he had returned once to life in his own person, than so often in the person of this man and that, in the same degree has he deceived me in things which are too hard to be credited, because he has played the impostor in matters which might be readily believed. Well, but he recognised the shield of Euphorbus, which had been formerly consecrated at Delphi, and claimed it as his own, and proved his claim by signs which were generally unknown. Now, look again at his subterranean lurking-place, and believe his story, if you can. For, as to the man who devised such a tricksty scheme, to the injury of his health, fraudulently wasting his life, and torturing it for seven years underground, amidst hunger, idleness, and darkness--with a profound disgust for the mighty sky--what reckless effort would he not make, what curious contrivance would he not attempt, to arrive at the discovery of this famous shield? Suppose now, that he found it in some of those hidden researches; suppose that he recovered some slight breath of report which survived the now obsolete tradition; suppose him to have come to the knowledge of it by an inspection which he had bribed the beadle to let him have,--we know very well what are the resources of magic skill for exploring hidden secrets: there are the catabolic spirits, which floor their victims; [1707] and the paredral spirits, which are ever at their side [1708] to haunt them; and the pythonic spirits, which entrance them by their divination and ventriloquistic [1709] arts. For was it not likely that Pherecydes also, the master of our Pythagoras, used to divine, or I would rather say rave and dream, by such arts and contrivances as these? Might not the self-same demon have been in him, who, whilst in Euphorbus, transacted deeds of blood? But lastly, why is it that the man, who proved himself to have been Euphorbus by the evidence of the shield, did not also recognise any of his former Trojan comrades? For they, too, must by this time have recovered life, since men were rising again from the dead. __________________________________________________________________ [1703] Phædo, p. 70. [1704] [Hermes. See Bacon, De Aug. i. p. 99.] [1705] De posteris defunctis. [1706] De posteris defunctis. [1707] From kataballein, to knock down. [1708] From paredos, sitting by one. [1709] From puthonikos, an attribute of Pythius Apollo; this class were sometimes called engastrimuthoi, ventriloquists. __________________________________________________________________ Chapter XXIX.--The Pythagorean Doctrine Refuted by Its Own First Principle, that Living Men are Formed from the Dead. It is indeed, manifest that dead men are formed from living ones; but it does not follow from that, that living men are formed from dead ones. For from the beginning the living came first in the order of things, and therefore also from the beginning the dead came afterwards in order. But these proceeded from no other source except from the living. The living had their origin in any other source (you please) than in the dead; whilst the dead had no source whence to derive their beginning, except from the living. If, then, from the very first the living came not from the dead, why should they afterwards (be said to) come from the dead? Had that original source, whatever it was, come to an end? Was the form or law thereof a matter for regret? Then why was it preserved in the case of the dead? Does it not follow that, because the dead came from the living at the first, therefore they always came from the living? For either the law which obtained at the beginning must have continued in both of its relations, or else it must have changed in both; so that, if it had become necessary for the living afterwards to proceed from the dead, it would be necessary, in like manner, for the dead also not to proceed from the living. For if a faithful adherence to the institution was not meant to be perpetuated in each respect, then contraries cannot in due alternation continue to be re-formed from contraries. We, too, will on our side adduce against you certain contraries, of the born and the unborn, of vision [1710] and blindness, of youth and old age, of wisdom and folly. Now it does not follow that the unborn proceeds from the born, on the ground that a contrary issues from a contrary; nor, again, that vision proceeds from blindness, because blindness happens to vision; nor, again, that youth revives from old age, because after youth comes the decrepitude of senility; nor that folly [1711] is born with its obtuseness from wisdom, because wisdom may possibly be sometimes sharpened out of folly. Albinus has some fears for his (master and friend) Plato in these points, and labours with much ingenuity to distinguish different kinds of contraries; as if these instances did not as absolutely partake of the nature of contrariety as those which are expounded by him to illustrate his great master's principle--I mean, life and death. Nor is it, for the matter of that, true that life is restored out of death, because it happens that death succeeds [1712] life. __________________________________________________________________ [1710] Visualitatis. [1711] Insipientiam. "Imbecility" is the meaning here, though the word takes the more general sense in the next clause. [1712] Deferatur. __________________________________________________________________ Chapter XXX.--Further Refutation of the Pythagorean Theory. The State of Contemporary Civilisation. But what must we say in reply to what follows? For, in the first place, if the living come from the dead, just as the dead proceed from the living, then there must always remain unchanged one and the selfsame number of mankind, even the number which originally introduced (human) life. The living preceded the dead, afterwards the dead issued from the living, and then again the living from the dead. Now, since this process was evermore going on with the same persons, therefore they, issuing from the same, must always have remained in number the same. For they who emerged (into life) could never have become more nor fewer than they who disappeared (in death). We find, however, in the records of the Antiquities of Man, [1713] that the human race has progressed with a gradual growth of population, either occupying different portions of the earth as aborigines, or as nomad tribes, or as exiles, or as conquerors--as the Scythians in Parthia, the Temenidæ in Peloponnesus, the Athenians in Asia, the Phrygians in Italy, and the Phoenicians in Africa; or by the more ordinary methods of migration, which they call apoikiai or colonies, for the purpose of throwing off redundant population, disgorging into other abodes their overcrowded masses. The aborigines remain still in their old settlements, and have also enriched other districts with loans of even larger populations. Surely it is obvious enough, if one looks at the whole world, that it is becoming daily better cultivated and more fully peopled than anciently. All places are now accessible, all are well known, all open to commerce; most pleasant farms have obliterated all traces of what were once dreary and dangerous wastes; cultivated fields have subdued forests; flocks and herds have expelled wild beasts; sandy deserts are sown; rocks are planted; marshes are drained; and where once were hardly solitary cottages, there are now large cities. No longer are (savage) islands dreaded, nor their rocky shores feared; everywhere are houses, and inhabitants, and settled government, and civilized life. What most frequently meets our view (and occasions complaint), is our teeming population: our numbers are burdensome to the world, which can hardly supply us from its natural elements; our wants grow more and more keen, and our complaints more bitter in all mouths, whilst Nature fails in affording us her usual sustenance. In very deed, pestilence, and famine, and wars, and earthquakes have to be regarded as a remedy for nations, as the means of pruning the luxuriance of the human race; and yet, when the hatchet has once felled large masses of men, the world has hitherto never once been alarmed at the sight of a restitution of its dead coming back to life after their millennial exile. [1714] But such a spectacle would have become quite obvious by the balance of mortal loss and vital recovery, if it were true that the dead came back again to life. Why, however, is it after a thousand years, and not at the moment, that this return from death is to take place, when, supposing that the loss is not at once supplied, there must be a risk of an utter extinction, as the failure precedes the compensation? Indeed, this furlough of our present life would be quite disproportioned to the period of a thousand years; so much briefer is it, and on that account so much more easily is its torch extinguished than rekindled. Inasmuch, then, as the period which, on the hypothesis we have discussed, ought to intervene, if the living are to be formed from the dead, has not actually occurred, it will follow that we must not believe that men come back to life from the dead (in the way surmised in this philosophy). __________________________________________________________________ [1713] A probable allusion to Varro's work, De Antiqq. Rerum Humanarum. [1714] An allusion to Plato's notion that, at the end of a thousand years, such a restoration of the dead, took place. See his Phædrus, p. 248, and De Republ. x. p. 614. __________________________________________________________________ Chapter XXXI.--Further Exposure of Transmigration, Its Inextricable Embarrassment. Again, if this recovery of life from the dead take place at all, individuals must of course resume their own individuality. Therefore the souls which animated each several body must needs have returned separately to their several bodies. Now, whenever two, or three, or five souls are re-enclosed (as they constantly are) in one womb, it will not amount in such cases to life from the dead, because there is not the separate restitution which individuals ought to have; although at this rate, (no doubt,) the law of the primeval creation is signally kept, [1715] by the production still of several souls out of only one! Then, again, if souls depart at different ages of human life, how is it that they come back again at one uniform age? For all men are imbued with an infant soul at their birth. But how happens it that a man who dies in old age returns to life as an infant? If the soul, whilst disembodied, decreases thus by retrogression of its age, how much more reasonable would it be, that it should resume its life with a richer progress in all attainments of life after the lapse of a thousand years! At all events, it should return with the age it had attained at its death, that it might resume the precise life which it had relinquished. But even if, at this rate, they should reappear the same evermore in their revolving cycles, it would be proper for them to bring back with them, if not the selfsame forms of body, at least their original peculiarities of character, taste, and disposition, because it would be hardly possible [1716] for them to be regarded as the same, if they were deficient in those characteristics by means of which their identity should be proved. (You, however, meet me with this question): How can you possibly know, you ask, whether all is not a secret process? may not the work of a thousand years take from you the power of recognition, since they return unknown to you? But I am quite certain that such is not the case, for you yourself present Pythagoras to me as (the restored) Euphorbus. Now look at Euphorbus: he was evidently possessed of a military and warlike soul, as is proved by the very renown of the sacred shields. As for Pythagoras, however, he was such a recluse, and so unwarlike, that he shrank from the military exploits of which Greece was then so full, and preferred to devote himself, in the quiet retreat of Italy, to the study of geometry, and astrology, and music--the very opposite to Euphorbus in taste and disposition. Then, again, the Pyrrhus (whom he represented) spent his time in catching fish; but Pythagoras, on the contrary, would never touch fish, abstaining from even the taste of them as from animal food. Moreover, Æthalides and Hermotimus had included the bean amongst the common esculents at meals, while Pythagoras taught his disciples not even to pass through a plot which was cultivated with beans. I ask, then, how the same souls are resumed, which can offer no proof of their identity, either by their disposition, or habits, or living? And now, after all, (we find that) only four souls are mentioned as recovering life [1717] out of all the multitudes of Greece. But limiting ourselves merely to Greece, as if no transmigrations of souls and resumptions of bodies occurred, and that every day, in every nation, and amongst all ages, ranks, and sexes, how is it that Pythagoras alone experiences these changes into one personality and another? Why should not I too undergo them? Or if it be a privilege monopolized by philosophers--and Greek philosophers only, as if Scythians and Indians had no philosophers--how is it that Epicurus had no recollection that he had been once another man, nor Chrysippus, nor Zeno, nor indeed Plato himself, whom we might perhaps have supposed to have been Nestor, from his honeyed eloquence? __________________________________________________________________ [1715] Signatur. Rigaltius reads "singulatur," after the Codex Agobard., as meaning, "The single origin of the human race is in principle maintained," etc. [1716] Temere. [1717] Recensentur. __________________________________________________________________ Chapter XXXII.--Empedocles Increased the Absurdity of Pythagoras by Developing the Posthumous Change of Men into Various Animals. But the fact is, Empedocles, who used to dream that he was a god, and on that account, I suppose, disdained to have it thought that he had ever before been merely some hero, declares in so many words: "I once was Thamnus, and a fish." Why not rather a melon, seeing that he was such a fool; or a cameleon, for his inflated brag? It was, no doubt, as a fish (and a queer one too!) that he escaped the corruption of some obscure grave, when he preferred being roasted by a plunge into Ætna; after which accomplishment there was an end for ever to his metensomatosis or putting himself into another body--(fit only now for) a light dish after the roast-meat. At this point, therefore, we must likewise contend against that still more monstrous presumption, that in the course of the transmigration beasts pass from human beings, and human beings from beasts. Let (Empedocles') Thamnuses alone. Our slight notice of them in passing will be quite enough: (to dwell on them longer will inconvenience us,) lest we should be obliged to have recourse to raillery and laughter instead of serious instruction. Now our position is this: that the human soul cannot by any means at all be transferred to beasts, even when they are supposed to originate, according to the philosophers, out of the substances of the elements. Now let us suppose that the soul is either fire, or water, or blood, or spirit, or air, or light; we must not forget that all the animals in their several kinds have properties which are opposed to the respective elements. There are the cold animals which are opposed to fire--water-snakes, lizards, salamanders, and what things soever are produced out of the rival element of water. In like manner, those creatures are opposite to water which are in their nature dry and sapless; indeed, locusts, butterflies, and chameleons rejoice in droughts. So, again, such creatures are opposed to blood which have none of its purple hue, such as snails, worms, and most of the fishy tribes. Then opposed to spirit are those creatures which seem to have no respiration, being unfurnished with lungs and windpipes, such as gnats, ants, moths, and minute things of this sort. Opposed, moreover, to air are those creatures which always live under ground and under water, and never imbibe air--things of which you are more acquainted with the existence than with the names. Then opposed to light are those things which are either wholly blind, or possess eyes for the darkness only, such as moles, bats, and owls. These examples (have I adduced), that I might illustrate my subject from clear and palpable natures. But even if I could take in my hand the "atoms" of Epicurus, or if my eye could see the "numbers" of Pythagoras, or if my foot could stumble against the "ideas" of Plato, or if I could lay hold of the "entelechies" of Aristotle, the chances would be, that even in these (impalpable) classes I should find such animals as I must oppose to one another on the ground of their contrariety. For I maintain that, of whichsoever of the before-mentioned natures the human soul is composed, it would not have been possible for it to pass for new forms into animals so contrary to each of the separate natures, and to bestow an origin by its passage on those beings, from which it would have to be excluded and rejected rather than to be admitted and received, by reason of that original contrariety which we have supposed it to possess, [1718] and which commits the bodily substance receiving it to an interminable strife; and then again by reason of the subsequent contrariety, which results from the development inseparable from each several nature. Now it is on quite different conditions [1719] that the soul of man has had assigned to it (in individual bodies [1720] ) its abode, and aliment, and order, and sensation, and affection, and sexual intercourse, and procreation of children; also (on different conditions has it, in individual bodies, received especial) dispositions, as well as duties to fulfil, likings, dislikes, vices, desires, pleasures, maladies, remedies--in short, its own modes of living, its own outlets of death. How, then, shall that (human) soul which cleaves to the earth, and is unable without alarm to survey any great height, or any considerable depth, and which is also fatigued if it mounts many steps, and is suffocated if it is submerged in a fish-pond,--(how, I say, shall a soul which is beset with such weaknesses) mount up at some future stage into the air in an eagle, or plunge into the sea in an eel? How, again, shall it, after being nourished with generous and delicate as well as exquisite viands, feed deliberately on, I will not say husks, but even on thorns, and the wild fare of bitter leaves, and beasts of the dung-hill, and poisonous worms, if it has to migrate into a goat or into a quail?--nay, it may be, feed on carrion, even on human corpses in some bear or lion? But how indeed (shall it stoop to this), when it remembers its own (nature and dignity)? In the same way, you may submit all other instances to this criterion of incongruity, and so save us from lingering over the distinct consideration of each of them in turn. Now, whatever may be the measure and whatever the mode of the human soul, (the question is forced upon us,) what it will do in far larger animals, or in very diminutive ones? It must needs be, that every individual body of whatever size is filled up by the soul, and that the soul is entirely covered by the body. How, therefore, shall a man's soul fill an elephant? How, likewise, shall it be contracted within a gnat? If it be so enormously extended or contracted, it will no doubt be exposed to peril. And this induces me to ask another question: If the soul is by no means capable of this kind of migration into animals, which are not fitted for its reception, either by the habits of their bodies or the other laws of their being, will it then undergo a change according to the properties of various animals, and be adapted to their life, notwithstanding its contrariety to human life--having, in fact, become contrary to its human self by reason of its utter change? Now the truth is, if it undergoes such a transformation, and loses what it once was, the human soul will not be what it was; and if it ceases to be its former self, the metensomatosis, or adaptation of some other body, comes to nought, and is not of course to be ascribed to the soul which will cease to exist, on the supposition of its complete change. For only then can a soul be said to experience this process of the metensomatosis, when it undergoes it by remaining unchanged in its own (primitive) condition. Since, therefore, the soul does not admit of change, lest it should cease to retain its identity; and yet is unable to remain unchanged in its original state, because it fails then to receive contrary (bodies),--I still want to know some credible reason to justify such a transformation as we are discussing. For although some men are compared to the beasts because of their character, disposition, and pursuits (since even God says, "Man is like the beasts that perish" [1721] ), it does not on this account follow that rapacious persons become kites, lewd persons dogs, ill-tempered ones panthers, good men sheep, talkative ones swallows, and chaste men doves, as if the selfsame substance of the soul everywhere repeated its own nature in the properties of the animals (into which it passed). Besides, a substance is one thing, and the nature of that substance is another thing; inasmuch as the substance is the special property of one given thing, whereas the nature thereof may possibly belong to many things. Take an example or two. A stone or a piece of iron is the substance: the hardness of the stone and the iron is the nature of the substance. Their hardness combines objects by a common quality; their substances keep them separate. Then, again, there is softness in wool, and softness in a feather: their natural qualities are alike, (and put them on a par;) their substantial qualities are not alike, (and keep them distinct.) Thus, if a man likewise be designated a wild beast or a harmless one, there is not for all that an identity of soul. Now the similarity of nature is even then observed, when dissimilarity of substance is most conspicuous: for, by the very fact of your judging that a man resembles a beast, you confess that their soul is not identical; for you say that they resemble each other, not that they are the same. This is also the meaning of the word of God (which we have just quoted): it likens man to the beasts in nature, but not in substance. Besides, God would not have actually made such a comment as this concerning man, if He had known him to be in substance only bestial. __________________________________________________________________ [1718] Hujus. [1719] Alias. [1720] This is the force of the objective nouns, which are all put in the plural form. [1721] Ps. xlix. 20. __________________________________________________________________ Chapter XXXIII.--The Judicial Retribution of These Migrations Refuted with Raillery. Forasmuch as this doctrine is vindicated even on the principle of judicial retribution, on the pretence that the souls of men obtain as their partners the kind of animals which are suited to their life and deserts,--as if they ought to be, according to their several characters, either slain in criminals destined to execution, or reduced to hard work in menials, or fatigued and wearied in labourers, or foully disgraced in the unclean; or, again, on the same principle, reserved for honour, and love, and care, and attentive regard in characters most eminent in rank and virtue, usefulness, and tender sensibility,--I must here also remark, that if souls undergo a transformation, they will actually not be able to accomplish and experience the destinies which they shall deserve; and the aim and purpose of judicial recompense will be brought to nought, as there will be wanting the sense and consciousness of merit and retribution. And there must be this want of consciousness, if souls lose their condition; and there must ensue this loss, if they do not continue in one stay. But even if they should have permanency enough to remain unchanged until the judgment,--a point which Mercurius Ægyptius recognised, when he said that the soul, after its separation from the body, was not dissipated back into the soul of the universe, but retained permanently its distinct individuality, "in order that it might render," to use his own words, "an account to the Father of those things which it has done in the body;" --(even supposing all this, I say,) I still want to examine the justice, the solemnity, the majesty, and the dignity of this reputed judgment of God, and see whether human judgment has not too elevated a throne in it--exaggerated in both directions, in its office both of punishments and rewards, too severe in dealing out its vengeance, and too lavish in bestowing its favour. What do you suppose will become of the soul of the murderer? (It will animate), I suppose, some cattle destined for the slaughter-house and the shambles, that it may itself be killed, even as it has killed; and be itself flayed, since it has fleeced others; and be itself used for food, since it has cast to the wild beasts the ill-fated victims whom it once slew in woods and lonely roads. Now, if such be the judicial retribution which it is to receive, is not such a soul likely to find more of consolation than of punishment, in the fact that it receives its coup de grâce from the hands of most expert practitioners--is buried with condiments served in the most piquant styles of an Apicius or a Lurco, is introduced to the tables of your exquisite Ciceros, is brought up on the most splendid dishes of a Sylla, finds its obsequies in a banquet, is devoured by respectable (mouths) on a par with itself, rather than by kites and wolves, so that all may see how it has got a man's body for its tomb, and has risen again after returning to its own kindred race--exulting in the face of human judgments, if it has experienced them? For these barbarous sentences of death consign to various wild beasts, which are selected and trained even against their nature for their horrible office the criminal who has committed murder, even while yet alive; nay, hindered from too easily dying, by a contrivance which retards his last moment in order to aggravate his punishment. But even if his soul should have anticipated by its departure the sword's last stroke, his body at all events must not escape the weapon: retribution for his own crime is yet exacted by stabbing his throat and stomach, and piercing his side. After that he is flung into the fire, that his very grave may be cheated. [1722] In no other way, indeed, is a sepulture allowed him. Not that any great care, after all, is bestowed on his pyre, so that other animals light upon his remains. At any rate, no mercy is shown to his bones, no indulgence to his ashes, which must be punished with exposure and nakedness. The vengeance which is inflicted among men upon the homicide is really as great as that which is imposed by nature. Who would not prefer the justice of the world, which, as the apostle himself testifies, "beareth not the sword in vain," [1723] and which is an institute of religion when it severely avenges in defence of human life? When we contemplate, too, the penalties awarded to other crimes--gibbets, and holocausts, and sacks, and harpoons, and precipices--who would not think it better to receive his sentence in the courts of Pythagoras and Empedocles? For even the wretches whom they will send into the bodies of asses and mules to be punished by drudgery and slavery, how will they congratulate themselves on the mild labour of the mill and the water-wheel, when they recollect the mines, and the convict-gangs, and the public works, and even the prisons and black-holes, terrible in their idle, do-nothing routine? Then, again, in the case of those who, after a course of integrity, have surrendered their life to the Judge, I likewise look for rewards, but I rather discover punishments. To be sure, it must be a handsome gain for good men to be restored to life in any animals whatsoever! Homer, so dreamt Ennius, remembered that he was once a peacock; however, I cannot for my part believe poets, even when wide awake. A peacock, no doubt, is a very pretty bird, pluming itself, at will, on its splendid feathers; but then its wings do not make amends for its voice, which is harsh and unpleasant; and there is nothing that poets like better than a good song. His transformation, therefore, into a peacock was to Homer a penalty, not an honour. The world's remuneration will bring him a much greater joy, when it lauds him as the father of the liberal sciences; and he will prefer the ornaments of his fame to the graces of his tail! But never mind! let poets migrate into peacocks, or into swans, if you like, especially as swans have a respectable voice: in what animal will you invest that righteous hero Æacus? In what beast will you clothe the chaste and excellent Dido? What bird shall fall to the lot of Patience? what animal to the lot of Holiness? what fish to that of Innocence? Now all creatures are the servants of man; all are his subjects, all his dependants. If by and by he is to become one of these creatures, he is by such a change debased and degraded, he to whom, for his virtues, images, statues, and titles are freely awarded as public honours and distinguished privileges, he to whom the senate and the people vote even sacrifices! Oh, what judicial sentences for gods to pronounce, as men's recompense after death! They are more mendacious than any human judgments; they are contemptible as punishments, disgusting as rewards; such as the worst of men could never fear, nor the best desire; such indeed, as criminals will aspire to, rather than saints,--the former, that they may escape more speedily the world's stern sentence,--the latter that they may more tardily incur it. How well, (forsooth), O ye philosophers do you teach us, and how usefully do you advise us, that after death rewards and punishments fall with lighter weight! whereas, if any judgment awaits souls at all, it ought rather to be supposed that it will be heavier at the conclusion of life than in the conduct [1724] thereof, since nothing is more complete than that which comes at the very last--nothing, moreover, is more complete than that which is especially divine. Accordingly, God's judgment will be more full and complete, because it will be pronounced at the very last, in an eternal irrevocable sentence, both of punishment and of consolation, (on men whose) souls are not to transmigrate into beasts, but are to return into their own proper bodies. And all this once for all, and on "that day, too, of which the Father only knoweth;" [1725] (only knoweth,) in order that by her trembling expectation faith may make full trial of her anxious sincerity, keeping her gaze ever fixed on that day, in her perpetual ignorance of it, daily fearing that for which she yet daily hopes. __________________________________________________________________ [1722] Or, "that he may be punished even in his sepulture." [1723] Rom. xiii. 4. [1724] In administratione. [1725] Mark xiii. 32. __________________________________________________________________ Chapter XXXIV.--These Vagaries Stimulated Some Profane Corruptions of Christianity. The Profanity of Simon Magus Condemned. No tenet, indeed, under cover of any heresy has as yet burst upon us, embodying any such extravagant fiction as that the souls of human beings pass into the bodies of wild beasts; but yet we have deemed it necessary to attack and refute this conceit, as a consistent sequel to the preceding opinions, in order that Homer in the peacock might be got rid of as effectually as Pythagoras in Euphorbus; and in order that, by the demolition of the metempsychosis and metensomatosis by the same blow, the ground might be cut away which has furnished no inconsiderable support to our heretics. There is the (infamous) Simon of Samaria in the Acts of the Apostles, who chaffered for the Holy Ghost: after his condemnation by Him, and a vain remorse that he and his money must perish together, [1726] he applied his energies to the destruction of the truth, as if to console himself with revenge. Besides the support with which his own magic arts furnished him, he had recourse to imposture, and purchased a Tyrian woman of the name of Helen out of a brothel, with the same money which he had offered for the Holy Spirit,--a traffic worthy of the wretched man. He actually feigned himself to be the Supreme Father, and further pretended that the woman was his own primary conception, wherewith he had purposed the creation of the angels and the archangels; that after she was possessed of this purpose she sprang forth from the Father and descended to the lower spaces, and there anticipating the Father's design had produced the angelic powers, which knew nothing of the Father, the Creator of this world; that she was detained a prisoner by these from a (rebellious) motive very like her own, lest after her departure from them they should appear to be the offspring of another being; and that, after being on this account exposed to every insult, to prevent her leaving them anywhere after her dishonour, she was degraded even to the form of man, to be confined, as it were, in the bonds of the flesh. Having during many ages wallowed about in one female shape and another, she became the notorious Helen who was so ruinous to Priam, and afterwards to the eyes of Stesichorus, whom, she blinded in revenge for his lampoons, and then restored to sight to reward him for his eulogies. After wandering about in this way from body to body, she, in her final disgrace, turned out a viler Helen still as a professional prostitute. This wench, therefore, was the lost sheep, upon whom the Supreme Father, even Simon, descended, who, after he had recovered her and brought her back--whether on his shoulders or loins I cannot tell--cast an eye on the salvation of man, in order to gratify his spleen by liberating them from the angelic powers. Moreover, to deceive these he also himself assumed a visible shape; and feigning the appearance of a man amongst men, he acted the part of the Son in Judea, and of the Father in Samaria. O hapless Helen, what a hard fate is yours between the poets and the heretics, who have blackened your fame sometimes with adultery, sometimes with prostitution! Only her rescue from Troy is a more glorious affair than her extrication from the brothel. There were a thousand ships to remove her from Troy; a thousand pence were probably more than enough to withdraw her from the stews. Fie on you, Simon, to be so tardy in seeking her out, and so inconstant in ransoming her! How different from Menelaus! As soon as he has lost her, he goes in pursuit of her; she is no sooner ravished than he begins his search; after a ten years' conflict he boldly rescues her: there is no lurking, no deceiving, no cavilling. I am really afraid that he was a much better "Father," who laboured so much more vigilantly, bravely, and perseveringly, about the recovery of his Helen. __________________________________________________________________ [1726] Acts viii. 18-21. [Vol. I. pp. 171, 182, 193, 347.] __________________________________________________________________ Chapter XXXV.--The Opinions of Carpocrates, Another Offset from the Pythagorean Dogmas, Stated and Confuted. However, it is not for you alone, (Simon), that the transmigration philosophy has fabricated this story. Carpocrates also makes equally good use of it, who was a magician and a fornicator like yourself, only he had not a Helen. [1727] And why should he not? since he asserted that souls are reinvested with bodies, in order to ensure the overthrow by all means of divine and human truth. For, (according to his miserable doctrine,) this life became consummated to no man until all those blemishes which are held to disfigure it have been fully displayed in its conduct; because there is nothing which is accounted evil by nature, but simply as men think of it. The transmigration of human souls, therefore, into any kind of heterogeneous bodies, he thought by all means indispensable, whenever any depravity whatever had not been fully perpetrated in the early stage of life's passage. Evil deeds (one may be sure) appertain to life. Moreover, as often as the soul has fallen short as a defaulter in sin, it has to be recalled to existence, until it "pays the utmost farthing," [1728] thrust out from time to time into the prison of the body. To this effect does he tamper with the whole of that allegory of the Lord which is extremely clear and simple in its meaning, and ought to be from the first understood in its plain and natural sense. Thus our "adversary" (therein mentioned [1729] ) is the heathen man, who is walking with us along the same road of life which is common to him and ourselves. Now "we must needs go out of the world," [1730] if it be not allowed us to have conversation with them. He bids us, therefore, show a kindly disposition to such a man. "Love your enemies," says He, "pray for them that curse you," [1731] lest such a man in any transaction of business be irritated by any unjust conduct of yours, and "deliver thee to the judge" of his own (nation [1732] ), and you be thrown into prison, and be detained in its close and narrow cell until you have liquidated all your debt against him. [1733] Then, again, should you be disposed to apply the term "adversary" to the devil, you are advised by the (Lord's) injunction, "while you are in the way with him," to make even with him such a compact as may be deemed compatible with the requirements of your true faith. Now the compact you have made respecting him is to renounce him, and his pomp, and his angels. Such is your agreement in this matter. Now the friendly understanding you will have to carry out must arise from your observance of the compact: you must never think of getting back any of the things which you have abjured, and have restored to him, lest he should summon you as a fraudulent man, and a transgressor of your agreement, before God the Judge (for in this light do we read of him, in another passage, as "the accuser of the brethren," [1734] or saints, where reference is made to the actual practice of legal prosecution); and lest this Judge deliver you over to the angel who is to execute the sentence, and he commit you to the prison of hell, out of which there will be no dismissal until the smallest even of your delinquencies be paid off in the period before the resurrection. [1735] What can be a more fitting sense than this? What a truer interpretation? If, however, according to Carpocrates, the soul is bound to the commission of all sorts of crime and evil conduct, what must we from his system understand to be its "adversary" and foe? I suppose it must be that better mind which shall compel it by force to the performance of some act of virtue, that it may be driven from body to body, until it be found in none a debtor to the claims of a virtuous life. This means, that a good tree is known by its bad fruit--in other words, that the doctrine of truth is understood from the worst possible precepts. I apprehend [1736] that heretics of this school seize with especial avidity the example of Elias, whom they assume to have been so reproduced in John (the Baptist) as to make our Lord's statement sponsor for their theory of transmigration, when He said, "Elias is come already, and they knew him not;" [1737] and again, in another passage, "And if ye will receive it, this is Elias, which was for to come." [1738] Well, then, was it really in a Pythagorean sense that the Jews approached John with the inquiry, "Art thou Elias?" [1739] and not rather in the sense of the divine prediction, "Behold, I will send you Elijah" the Tisbite? [1740] The fact, however, is, that their metempsychosis, or transmigration theory, signifies the recall of the soul which had died long before, and its return to some other body. But Elias is to come again, not after quitting life (in the way of dying), but after his translation (or removal without dying); not for the purpose of being restored to the body, from which he had not departed, but for the purpose of revisiting the world from which he was translated; not by way of resuming a life which he had laid aside, but of fulfilling prophecy,--really and truly the same man, both in respect of his name and designation, as well as of his unchanged humanity. How, therefore could John be Elias? You have your answer in the angel's announcement: "And he shall go before the people," says he, "in the spirit and power of Elias"--not (observe) in his soul and his body. These substances are, in fact, the natural property of each individual; whilst "the spirit and power" are bestowed as external gifts by the grace of God and so may be transferred to another person according to the purpose and will of the Almighty, as was anciently the case with respect to the spirit of Moses. [1741] __________________________________________________________________ [1727] For Carpocrates, see Irenæus, i. 24; Eusebius, H. E. iv. 7; Epiphan. Hær. 27. [1728] Matt. v. 26. [1729] Ver. 25. [1730] 1 Cor. v. 10. [1731] Luke vi. 27. [1732] Matt. v. 25. [1733] Ver. 26. [1734] Rev. xii. 10. [1735] Morâ resurrectionis. For the force of this phrase, as apparently implying a doctrine of purgatory, and an explanation of Tertullian's teaching on this point, see Bp. Kaye on Tertullian, pp. 328, 329. [See p. 59, supra.] [1736] Spero. [1737] Matt. xvii. 12. [1738] Matt. xi. 14. [1739] John i. 21. [1740] Mal. iv. 5. [1741] Num. xii. 2. __________________________________________________________________ Chapter XXXVI.--The Main Points of Our Author's Subject. On the Sexes of the Human Race. For the discussion of these questions we abandoned, if I remember rightly, ground to which we must now return. We had established the position that the soul is seminally placed in man, and by human agency, and that its seed from the very beginning is uniform, as is that of the soul also, to the race of man; (and this we settled) owing to the rival opinions of the philosophers and the heretics, and that ancient saying mentioned by Plato (to which we referred above). [1742] We now pursue in their order the points which follow from them. The soul, being sown in the womb at the same time as the body, receives likewise along with it its sex; and this indeed so simultaneously, that neither of the two substances can be alone regarded as the cause of the sex. Now, if in the semination of these substances any interval were admissible in their conception, in such wise that either the flesh or the soul should be the first to be conceived, one might then ascribe an especial sex to one of the substances, owing to the difference in the time of the impregnations, so that either the flesh would impress its sex upon the soul, or the soul upon the sex; even as Apelles (the heretic, not the painter [1743] ) gives the priority over their bodies to the souls of men and women, as he had been taught by Philumena, and in consequence makes the flesh, as the later, receive its sex from the soul. They also who make the soul supervene after birth on the flesh predetermine, of course, the sex of the previously formed soul to be male or female, according to (the sex of) the flesh. But the truth is, the seminations of the two substances are inseparable in point of time, and their effusion is also one and the same, in consequence of which a community of gender is secured to them; so that the course of nature, whatever that be, shall draw the line (for the distinct sexes). Certainly in this view we have an attestation of the method of the first two formations, when the male was moulded and tempered in a completer way, for Adam was first formed; and the woman came far behind him, for Eve was the later formed. So that her flesh was for a long time without specific form (such as she afterwards assumed when taken out of Adam's side); but she was even then herself a living being, because I should regard her at that time in soul as even a portion of Adam. Besides, God's afflatus would have animated her too, if there had not been in the woman a transmission from Adam of his soul also as well as of his flesh. __________________________________________________________________ [1742] In ch. xxviii. at the beginning. [1743] See above, ch. xxiii. [Also p. 246, infra.] __________________________________________________________________ Chapter XXXVII.--On the Formation and State of the Embryo. Its Relation with the Subject of This Treatise. Now the entire process of sowing, forming, and completing the human embryo in the womb is no doubt regulated by some power, which ministers herein to the will of God, whatever may be the method which it is appointed to employ. Even the superstition of Rome, by carefully attending to these points, imagined the goddess Alemona to nourish the foetus in the womb; as well as (the goddesses) Nona and Decima, called after the most critical months of gestation; and Partula, to manage and direct parturition; and Lucina, to bring the child to the birth and light of day. We, on our part, believe the angels to officiate herein for God. The embryo therefore becomes a human being in the womb from the moment that its form is completed. The law of Moses, indeed, punishes with due penalties the man who shall cause abortion, inasmuch as there exists already the rudiment of a human being, [1744] which has imputed to it even now the condition of life and death, since it is already liable to the issues of both, although, by living still in the mother, it for the most part shares its own state with the mother. I must also say something about the period of the soul's birth, that I may omit nothing incidental in the whole process. A mature and regular birth takes place, as a general rule, at the commencement of the tenth month. They who theorize respecting numbers, honour the number ten as the parent of all the others, and as imparting perfection to the human nativity. For my own part, I prefer viewing this measure of time in reference to God, as if implying that the ten months rather initiated man into the ten commandments; so that the numerical estimate of the time needed to consummate our natural birth should correspond to the numerical classification of the rules of our regenerate life. But inasmuch as birth is also completed with the seventh month, I more readily recognize in this number than in the eighth the honour of a numerical agreement with the sabbatical period; so that the month in which God's image is sometimes produced in a human birth, shall in its number tally with the day on which God's creation was completed and hallowed. Human nativity has sometimes been allowed to be premature, and yet to occur in fit and perfect accordance with an hebdomad or sevenfold number, as an auspice of our resurrection, and rest, and kingdom. The ogdoad, or eightfold number, therefore, is not concerned in our formation; [1745] for in the time it represents there will be no more marriage. [1746] We have already demonstrated the conjunction of the body and the soul, from the concretion of their very seminations to the complete formation of the foetus. We now maintain their conjunction likewise from the birth onwards; in the first place, because they both grow together, only each in a different manner suited to the diversity of their nature--the flesh in magnitude, the soul in intelligence--the flesh in material condition, the soul in sensibility. We are, however, forbidden to suppose that the soul increases in substance, lest it should be said also to be capable of diminution in substance, and so its extinction even should be believed to be possible; but its inherent power, in which are contained all its natural peculiarities, as originally implanted in its being, is gradually developed along with the flesh, without impairing the germinal basis of the substance, which it received when breathed at first into man. Take a certain quantity of gold or of silver--a rough mass as yet: it has indeed a compact condition, and one that is more compressed at the moment than it will be; yet it contains within its contour what is throughout a mass of gold or of silver. When this mass is afterwards extended by beating it into leaf, it becomes larger than it was before by the elongation of the original mass, but not by any addition thereto, because it is extended in space, not increased in bulk; although in a way it is even increased when it is extended: for it may be increased in form, but not in state. Then, again, the sheen of the gold or the silver, which when the metal was any in block was inherent in it no doubt really, but yet only obscurely, shines out in developed lustre. Afterwards various modifications of shape accrue, according to the feasibility in the material which makes it yield to the manipulation of the artisan, who yet adds nothing to the condition of the mass but its configuration. In like manner, the growth and developments of the soul are to be estimated, not as enlarging its substance, but as calling forth its powers. __________________________________________________________________ [1744] Causa hominis. [1745] The ogdoad, or number eight, mystically representing "heaven," where they do not marry. [1746] Beyond the hebdomad comes the resurrection, on which see Matt. xxii. 30. __________________________________________________________________ Chapter XXXVIII.--On the Growth of the Soul. Its Maturity Coincident with the Maturity of the Flesh in Man. Now we have already [1747] laid down the principle, that all the natural properties of the soul which relate to sense and intelligence are inherent in its very substance, and spring from its native constitution, but that they advance by a gradual growth through the stages of life and develope themselves in different ways by accidental circumstances, according to men's means and arts, their manners and customs their local situations, and the influences of the Supreme Powers; [1748] but in pursuance of that aspect of the association of body and soul which we have now to consider, we maintain that the puberty of the soul coincides with that of the body, and that they attain both together to this full growth at about the fourteenth year of life, speaking generally,--the former by the suggestion of the senses, and the latter by the growth of the bodily members; and (we fix on this age) not because, as Asclepiades supposes, reflection then begins, nor because the civil laws date the commencement of the real business of life from this period, but because this was the appointed order from the very first. For as Adam and Eve felt that they must cover their nakedness after their knowledge of good and evil so we profess to have the same discernment of good and evil from the time that we experience the same sensation of shame. Now from the before-mentioned age (of fourteen years) sex is suffused and clothed with an especial sensibility, and concupiscence employs the ministry of the eye, and communicates its pleasure to another, and understands the natural relations between male and female, and wears the fig-tree apron to cover the shame which it still excites, and drives man out of the paradise of innocence and chastity, and in its wild pruriency falls upon sins and unnatural incentives to delinquency; for its impulse has by this time surpassed the appointment of nature, and springs from its vicious abuse. But the strictly natural concupiscence is simply confined to the desire of those aliments which God at the beginning conferred upon man. "Of every tree of the garden" He says, "ye shall freely eat;" [1749] and then again to the generation which followed next after the flood He enlarged the grant: "Every moving thing that liveth shall be meat for you; behold, as the green herb have I given you all these things," [1750] --where He has regard rather to the body than to the soul, although it be in the interest of the soul also. For we must remove all occasion from the caviller, who, because the soul apparently wants ailments, would insist on the soul's being from this circumstance deemed mortal, since it is sustained by meat and drink and after a time loses its rigour when they are withheld, and on their complete removal ultimately droops and dies. Now the point we must keep in view is not merely which particular faculty it is which desires these (aliments), but also for what end; and even if it be for its own sake, still the question remains, Why this desire, and when felt, and how long? Then again there is the consideration, that it is one thing to desire by natural instinct, and another thing to desire through necessity; one thing to desire as a property of being, another thing to desire for a special object. The soul, therefore, will desire meat and drink--for itself indeed, because of a special necessity; for the flesh, however, from the nature of its properties. For the flesh is no doubt the house of the soul, and the soul is the temporary inhabitant of the flesh. The desire, then, of the lodger will arise from the temporary cause and the special necessity which his very designation suggests,--with a view to benefit and improve the place of his temporary abode, while sojourning in it; not with the view, certainly, of being himself the foundation of the house, or himself its walls, or himself its support and roof, but simply and solely with the view of being accommodated and housed, since he could not receive such accommodation except in a sound and well-built house. (Now, applying this imagery to the soul,) if it be not provided with this accommodation, it will not be in its power to quit its dwelling-place, and for want of fit and proper resources, to depart safe and sound, in possession, too, of its own supports, and the aliments which belong to its own proper condition,--namely immortality, rationality, sensibility, intelligence, and freedom of the will. __________________________________________________________________ [1747] See above, in ch. xx. [1748] See above, in ch. xxiv. [1749] Gen. ii. 16. [1750] Gen. ix. 3. __________________________________________________________________ Chapter XXXIX.--The Evil Spirit Has Marred the Purity of the Soul from the Very Birth. All these endowments of the soul which are bestowed on it at birth are still obscured and depraved by the malignant being who, in the beginning, regarded them with envious eye, so that they are never seen in their spontaneous action, nor are they administered as they ought to be. For to what individual of the human race will not the evil spirit cleave, ready to entrap their souls from the very portal of their birth, at which he is invited to be present in all those superstitious processes which accompany childbearing? Thus it comes to pass that all men are brought to the birth with idolatry for the midwife, whilst the very wombs that bear them, still bound with the fillets that have been wreathed before the idols, declare their offspring to be consecrated to demons: for in parturition they invoke the aid of Lucina and Diana; for a whole week a table is spread in honour of Juno; on the last day the fates of the horoscope [1751] are invoked; and then the infant's first step on the ground is sacred to the goddess Statina. After this does any one fail to devote to idolatrous service the entire head of his son, or to take out a hair, or to shave off the whole with a razor, or to bind it up for an offering, or seal it for sacred use--in behalf of the clan, of the ancestry, or for public devotion? On this principle of early possession it was that Socrates, while yet a boy, was found by the spirit of the demon. Thus, too, is it that to all persons their genii are assigned, which is only another name for demons. Hence in no case (I mean of the heathen, of course) is there any nativity which is pure of idolatrous superstition. It was from this circumstance that the apostle said, that when either of the parents was sanctified, the children were holy; [1752] and this as much by the prerogative of the (Christian) seed as by the discipline of the institution (by baptism, and Christian education). "Else," says he, "were the children unclean" by birth: [1753] as if he meant us to understand that the children of believers were designed for holiness, and thereby for salvation; in order that he might by the pledge of such a hope give his support to matrimony, which he had determined to maintain in its integrity. Besides, he had certainly not forgotten what the Lord had so definitively stated: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God;" [1754] in other words, he cannot be holy. __________________________________________________________________ [1751] Fata Scribunda. [1752] 1 Cor. vii. 14. [1753] 1 Cor. vii. 14. [1754] John iii. 5. __________________________________________________________________ Chapter XL.--The Body of Man Only Ancillary to the Soul in the Commission of Evil. Every soul, then, by reason of its birth, has its nature in Adam until it is born again in Christ; moreover, it is unclean all the while that it remains without this regeneration; [1755] and because unclean, it is actively sinful, and suffuses even the flesh (by reason of their conjunction) with its own shame. Now although the flesh is sinful, and we are forbidden to walk in accordance with it, [1756] and its works are condemned as lusting against the spirit, [1757] and men on its account are censured as carnal, [1758] yet the flesh has not such ignominy on its own account. For it is not of itself that it thinks anything or feels anything for the purpose of advising or commanding sin. How should it, indeed? It is only a ministering thing, and its ministration is not like that of a servant or familiar friend--animated and human beings; but rather that of a vessel, or something of that kind: it is body, not soul. Now a cup may minister to a thirsty man; and yet, if the thirsty man will not apply the cup to his mouth, the cup will yield no ministering service. Therefore the differentia, or distinguishing property, of man by no means lies in his earthy element; nor is the flesh the human person, as being some faculty of his soul, and a personal quality; but it is a thing of quite a different substance and different condition, although annexed to the soul as a chattel or as an instrument for the offices of life. Accordingly the flesh is blamed in the Scriptures, because nothing is done by the soul without the flesh in operations of concupiscence, appetite, drunkenness, cruelty, idolatry, and other works of the flesh,--operations, I mean, which are not confined to sensations, but result in effects. The emotions of sin, indeed, when not resulting in effects, are usually imputed to the soul: "Whosoever looketh on a woman to lust after, hath already in his heart committed adultery with her." [1759] But what has the flesh alone, without the soul, ever done in operations of virtue, righteousness, endurance, or chastity? What absurdity, however, it is to attribute sin and crime to that substance to which you do not assign any good actions or character of its own! Now the party which aids in the commission of a crime is brought to trial, only in such a way that the principal offender who actually committed the crime may bear the weight of the penalty, although the abettor too does not escape indictment. Greater is the odium which falls on the principal, when his officials are punished through his fault. He is beaten with more stripes who instigates and orders the crime, whilst at the same time he who obeys such an evil command is not acquitted. __________________________________________________________________ [1755] Rom. vi. 4. [1756] Gal. v. 16. [1757] Ver. 17. [1758] Rom. viii. 5. [1759] Matt. v. 28. __________________________________________________________________ Chapter XLI.--Notwithstanding the Depravity of Man's Soul by Original Sin, There is Yet Left a Basis Whereon Divine Grace Can Work for Its Recovery by Spiritual Regeneration. There is, then, besides the evil which supervenes on the soul from the intervention of the evil spirit, an antecedent, and in a certain sense natural, evil which arises from its corrupt origin. For, as we have said before, the corruption of our nature is another nature having a god and father of its own, namely the author of (that) corruption. Still there is a portion of good in the soul, of that original, divine, and genuine good, which is its proper nature. For that which is derived from God is rather obscured than extinguished. It can be obscured, indeed, because it is not God; extinguished, however, it cannot be, because it comes from God. As therefore light, when intercepted by an opaque body, still remains, although it is not apparent, by reason of the interposition of so dense a body; so likewise the good in the soul, being weighed down by the evil, is, owing to the obscuring character thereof, either not seen at all, its light being wholly hidden, or else only a stray beam is there visible where it struggles through by an accidental outlet. Thus some men are very bad, and some very good; but yet the souls of all form but one genus: even in the worst there is something good, and in the best there is something bad. For God alone is without sin; and the only man without sin is Christ, since Christ is also God. Thus the divinity of the soul bursts forth in prophetic forecasts in consequence of its primeval good; and being conscious of its origin, it bears testimony to God (its author) in exclamations such as: Good God! God knows! and Good-bye! [1760] Just as no soul is without sin, so neither is any soul without seeds of good. Therefore, when the soul embraces the faith, being renewed in its second birth by water and the power from above, then the veil of its former corruption being taken away, it beholds the light in all its brightness. It is also taken up (in its second birth) by the Holy Spirit, just as in its first birth it is embraced by the unholy spirit. The flesh follows the soul now wedded to the Spirit, as a part of the bridal portion--no longer the servant of the soul, but of the Spirit. O happy marriage, if in it there is committed no violation of the nuptial vow! __________________________________________________________________ [1760] Deo commendo = God be wi' ye. De Test. c. ii. p. 176, supra. __________________________________________________________________ Chapter XLII.--Sleep, the Mirror of Death, as Introductory to the Consideration of Death. It now remains (that we discuss the subject) of death, in order that our subject-matter may terminate where the soul itself completes it; although Epicurus, indeed, in his pretty widely known doctrine, has asserted that death does not appertain to us. That, says he, which is dissolved lacks sensation; and that which is without sensation is nothing to us. Well, but it is not actually death which suffers dissolution and lacks sensation, but the human person who experiences death. Yet even he has admitted suffering to be incidental to the being to whom action belongs. Now, if it is in man to suffer death, which dissolves the body and destroys the senses, how absurd to say that so great a susceptibility belongs not to man! With much greater precision does Seneca say: "After death all comes to an end, even (death) itself." From which position of his it must needs follow that death will appertain to its own self, since itself comes to an end; and much more to man, in the ending of whom amongst the "all," itself also ends. Death, (says Epicurus) belongs not to us; then at that rate, life belongs not to us. For certainly, if that which causes our dissolution have no relation to us, that also which compacts and composes us must be unconnected with us. If the deprivation of our sensation be nothing to us, neither can the acquisition of sensation have anything to do with us. The fact, however, is, he who destroys the very soul, (as Epicurus does), cannot help destroying death also. As for ourselves, indeed, (Christians as we are), we must treat of death just as we should of the posthumous life and of some other province of the soul, (assuming) that we at all events belong to death, if it does not pertain to us. And on the same principle, even sleep, which is the very mirror of death, is not alien from our subject-matter. __________________________________________________________________ Chapter XLIII.--Sleep a Natural Function as Shown by Other Considerations, and by the Testimony of Scripture. Let us therefore first discuss the question of sleep, and afterwards in what way the soul encounters [1761] death. Now sleep is certainly not a supernatural thing, as some philosophers will have it be, when they suppose it to be the result of causes which appear to be above nature. The Stoics affirm sleep to be "a temporary suspension of the activity of the senses;" [1762] the Epicureans define it as an intermission of the animal spirit; Anaxagoras and Xenophanes as a weariness of the same; Empedocles and Parmenides as a cooling down thereof; Strato as a separation of the (soul's) connatural spirit; Democritus as the soul's indigence; Aristotle as the interruption [1763] of the heat around the heart. As for myself, I can safely say that I have never slept in such a way as to discover even a single one of these conditions. Indeed, we cannot possibly believe that sleep is a weariness; it is rather the opposite, for it undoubtedly removes weariness, and a person is refreshed by sleep instead of being fatigued. Besides, sleep is not always the result of fatigue; and even when it is, the fatigue continues no longer. Nor can I allow that sleep is a cooling or decaying of the animal heat, for our bodies derive warmth from sleep in such a way that the regular dispersion of the food by means of sleep could not so easily go on if there were too much heat to accelerate it unduly, or cold to retard it, if sleep had the alleged refrigerating influence. There is also the further fact that perspiration indicates an over-heated digestion; and digestion is predicated of us as a process of concoction, which is an operation concerned with heat and not with cold. In like manner, the immortality of the soul precludes belief in the theory that sleep is an intermission of the animal spirit, or an indigence of the spirit, or a separation of the (soul's) connatural spirit. The soul perishes if it undergoes diminution or intermission. Our only resource, indeed, is to agree with the Stoics, by determining the soul to be a temporary suspension of the activity of the senses, procuring rest for the body only, not for the soul also. For the soul, as being always in motion, and always active, never succumbs to rest,--a condition which is alien to immortality: for nothing immortal admits any end to its operation; but sleep is an end of operation. It is indeed on the body, which is subject to mortality, and on the body alone, that sleep graciously bestows [1764] a cessation from work. He, therefore, who shall doubt whether sleep is a natural function, has the dialectical experts calling in question the whole difference between things natural and supernatural--so that what things he supposed to be beyond nature he may, (if he likes,) be safe in assigning to nature, which indeed has made such a disposition of things, that they may seemingly be accounted as beyond it; and so, of course, all things are natural or none are natural, (as occasion requires.) With us (Christians), however, only that can receive a hearing which is suggested by contemplating God, the Author of all the things which we are now discussing. For we believe that nature, if it is anything, is a reasonable work of God. Now reason presides over sleep; for sleep is so fit for man, so useful, so necessary, that were it not for it, not a soul could provide agency for recruiting the body, for restoring its energies, for ensuring its health, for supplying suspension from work and remedy against labour, and for the legitimate enjoyment of which day departs, and night provides an ordinance by taking from all objects their very colour. Since, then, sleep is indispensable to our life, and health, and succour, there can be nothing pertaining to it which is not reasonable, and which is not natural. Hence it is that physicians banish beyond the gateway of nature everything which is contrary to what is vital, healthful, and helpful to nature; for those maladies which are inimical to sleep--maladies of the mind and of the stomach--they have decided to be contrariant to nature, and by such decision have determined as its corollary that sleep is perfectly natural. Moreover, when they declare that sleep is not natural in the lethargic state, they derive their conclusion from the fact that it is natural when it is in its due and regular exercise. For every natural state is impaired either by defect or by excess, whilst it is maintained by its proper measure and amount. That, therefore, will be natural in its condition which may be rendered non-natural by defect or by excess. Well, now, what if you were to remove eating and drinking from the conditions of nature? if in them lies the chief incentive to sleep. It is certain that, from the very beginning of his nature, man was impressed with these instincts (of sleep). [1765] If you receive your instruction from God, (you will find) that the fountain of the human race, Adam, had a taste of drowsiness before having a draught of repose; slept before he laboured, or even before he ate, nay, even before he spoke; in order that men may see that sleep is a natural feature and function, and one which has actually precedence over all the natural faculties. From this primary instance also we are led to trace even then the image of death in sleep. For as Adam was a figure of Christ, Adam's sleep shadowed out the death of Christ, who was to sleep a mortal slumber, that from the wound inflicted on His side might, in like manner (as Eve was formed), be typified the church, the true mother of the living. This is why sleep is so salutary, so rational, and is actually formed into the model of that death which is general and common to the race of man. God, indeed, has willed (and it may be said in passing that He has, generally, in His dispensations brought nothing to pass without such types and shadows) to set before us, in a manner more fully and completely than Plato's example, by daily recurrence the outlines of man's state, especially concerning the beginning and the termination thereof; thus stretching out the hand to help our faith more readily by types and parables, not in words only, but also in things. He accordingly sets before your view the human body stricken by the friendly power of slumber, prostrated by the kindly necessity of repose immoveable in position, just as it lay previous to life, and just as it will lie after life is past: there it lies as an attestation of its form when first moulded, and of its condition when at last buried--awaiting the soul in both stages, in the former previous to its bestowal, in the latter after its recent withdrawal. Meanwhile the soul is circumstanced in such a manner as to seem to be elsewhere active, learning to bear future absence by a dissembling of its presence for the moment. We shall soon know the case of Hermotimus. But yet it dreams in the interval. Whence then its dreams? The fact is, it cannot rest or be idle altogether, nor does it confine to the still hours of sleep the nature of its immortality. It proves itself to possess a constant motion; it travels over land and sea, it trades, it is excited, it labours, it plays, it grieves, it rejoices, it follows pursuits lawful and unlawful; it shows what very great power it has even without the body, how well equipped it is with members of its own, although betraying at the same time the need it has of impressing on some body its activity again. Accordingly, when the body shakes off its slumber, it asserts before your eye the resurrection of the dead by its own resumption of its natural functions. Such, therefore, must be both the natural reason and the reasonable nature of sleep. If you only regard it as the image of death, you initiate faith, you nourish hope, you learn both how to die and how to live, you learn watchfulness, even while you sleep. __________________________________________________________________ [1761] Decurrat. [1762] So Bp. Kaye, p. 195. [1763] Marcorem, "the decay." [1764] Adulatur. [1765] Gen. ii. 21. __________________________________________________________________ Chapter XLIV.--The Story of Hermotimus, and the Sleeplessness of the Emperor Nero. No Separation of the Soul from the Body Until Death. With regard to the case of Hermotimus, they say that he used to be deprived of his soul in his sleep, as if it wandered away from his body like a person on a holiday trip. His wife betrayed the strange peculiarity. His enemies, finding him asleep, burnt his body, as if it were a corpse: when his soul returned too late, it appropriated (I suppose) to itself the guilt of the murder. However the good citizens of Clazomenæ consoled poor Hermotimus with a temple, into which no woman ever enters, because of the infamy of this wife. Now why this story? In order that, since the vulgar belief so readily holds sleep to be the separation of the soul from the body, credulity should not be encouraged by this case of Hermotimus. It must certainly have been a much heavier sort of slumber: one would presume it was the nightmare, or perhaps that diseased languor which Soranus suggests in opposition to the nightmare, or else some such malady as that which the fable has fastened upon Epimenides, who slept on some fifty years or so. Suetonius, however, informs us that Nero never dreamt, and Theopompus says the same thing about Thrasymedes; but Nero at the close of his life did with some difficulty dream after some excessive alarm. What indeed would be said, if the case of Hermotimus were believed to be such that the repose of his soul was a state of actual idleness during sleep, and a positive separation from his body? You may conjecture it to be anything but such a licence of the soul as admits of flights away from the body without death, and that by continual recurrence, as if habitual to its state and constitution. If indeed such a thing were told me to have happened at any time to the soul--resembling a total eclipse of the sun or the moon--I should verily suppose that the occurrence had been caused by God's own interposition, for it would not be unreasonable for a man to receive admonition from the Divine Being either in the way of warning or of alarm, as by a flash of lightning, or by a sudden stroke of death; only it would be much the more natural conclusion to believe that this process should be by a dream, because if it must be supposed to be, (as the hypothesis we are resisting assumes it to be,) not a dream, the occurrence ought rather to happen to a man whilst he is wide awake. __________________________________________________________________ Chapter XLV.--Dreams, an Incidental Effect of the Soul's Activity. Ecstasy. We are bound to expound at this point what is the opinion of Christians respecting dreams, as incidents of sleep, and as no slight or trifling excitements of the soul, which we have declared to be always occupied and active owing to its perpetual movement, which again is a proof and evidence of its divine quality and immortality. When, therefore, rest accrues to human bodies, it being their own especial comfort, the soul, disdaining a repose which is not natural to it, never rests; and since it receives no help from the limbs of the body, it uses its own. Imagine a gladiator without his instruments or arms, and a charioteer without his team, but still gesticulating the entire course and exertion of their respective employments: there is the fight, there is the struggle; but the effort is a vain one. Nevertheless the whole procedure seems to be gone through, although it evidently has not been really effected. There is the act, but not the effect. This power we call ecstasy, in which the sensuous soul stands out of itself, in a way which even resembles madness. [1766] Thus in the very beginning sleep was inaugurated by ecstasy: "And God sent an ecstasy upon Adam, and he slept." [1767] The sleep came on his body to cause it to rest, but the ecstasy fell on his soul to remove rest: from that very circumstance it still happens ordinarily (and from the order results the nature of the case) that sleep is combined with ecstasy. In fact, with what real feeling, and anxiety, and suffering do we experience joy, and sorrow, and alarm in our dreams! Whereas we should not be moved by any such emotions, by what would be the merest fantasies of course, if when we dream we were masters of ourselves, (unaffected by ecstasy.) In these dreams, indeed, good actions are useless, and crimes harmless; for we shall no more be condemned for visionary acts of sin, than we shall be crowned for imaginary martyrdom. But how, you will ask, can the soul remember its dreams, when it is said to be without any mastery over its own operations? This memory must be an especial gift of the ecstatic condition of which we are treating, since it arises not from any failure of healthy action, but entirely from natural process; nor does it expel mental function--it withdraws it for a time. It is one thing to shake, it is another thing to move; one thing to destroy, another thing to agitate. That, therefore, which memory supplies betokens soundness of mind; and that which a sound mind ecstatically experiences whilst the memory remains unchecked, is a kind of madness. We are accordingly not said to be mad, but to dream, in that state; to be in the full possession also of our mental faculties, [1768] if we are at any time. For although the power to exercise these faculties [1769] may be dimmed in us, it is still not extinguished; except that it may seem to be itself absent at the very time that the ecstasy is energizing in us in its special manner, in such wise as to bring before us images of a sound mind and of wisdom, even as it does those of aberration. __________________________________________________________________ [1766] We had better give Tertullian's own succinct definition: "Excessus sensûs et amentiæ instar." [1767] Gen. ii. 21. [1768] Prudentes. [1769] Sapere. __________________________________________________________________ Chapter XLVI.--Diversity of Dreams and Visions. Epicurus Thought Lightly of Them, Though Generally Most Highly Valued. Instances of Dreams. We now find ourselves constrained to express an opinion about the character of the dreams by which the soul is excited. And when shall we arrive at the subject of death? And on such a question I would say, When God shall permit: that admits of no long delay which must needs happen at all events. Epicurus has given it as his opinion that dreams are altogether vain things; (but he says this) when liberating the Deity from all sort of care, and dissolving the entire order of the world, and giving to all things the aspect of merest chance, casual in their issues, fortuitous in their nature. Well, now, if such be the nature of things, there must be some chance even for truth, because it is impossible for it to be the only thing to be exempted from the fortune which is due to all things. Homer has assigned two gates to dreams, [1770] --the horny one of truth, the ivory one of error and delusion. For, they say, it is possible to see through horn, whereas ivory is untransparent. Aristotle, while expressing his opinion that dreams are in most cases untrue, yet acknowledges that there is some truth in them. The people of Telmessus will not admit that dreams are in any case unmeaning, but they blame their own weakness when unable to conjecture their signification. Now, who is such a stranger to human experience as not sometimes to have perceived some truth in dreams? I shall force a blush from Epicurus, if I only glance at some few of the more remarkable instances. Herodotus [1771] relates how that Astyages, king of the Medes, saw in a dream issuing from the womb of his virgin daughter a flood which inundated Asia; and again, in the year which followed her marriage, he saw a vine growing out from the same part of her person, which overspread the whole of Asia. The same story is told prior to Herodotus by Charon of Lampsacus. Now they who interpreted these visions did not deceive the mother when they destined her son for so great an enterprise, for Cyrus both inundated and overspread Asia. Philip of Macedon, before he became a father, had seen imprinted on the pudenda of his consort Olympias the form of a small ring, with a lion as a seal. He had concluded that an offspring from her was out of the question (I suppose because the lion only becomes once a father), when Aristodemus or Aristophon happened to conjecture that nothing of an unmeaning or empty import lay under that seal, but that a son of very illustrious character was portended. They who know anything of Alexander recognise in him the lion of that small ring. Ephorus writes to this effect. Again, Heraclides has told us, that a certain woman of Himera beheld in a dream Dionysius' tyranny over Sicily. Euphorion has publicly recorded as a fact, that, previous to giving birth to Seleucus, his mother Laodice foresaw that he was destined for the empire of Asia. I find again from Strabo, that it was owing to a dream that even Mithridates took possession of Pontus; and I further learn from Callisthenes that it was from the indication of a dream that Baraliris the Illyrian stretched his dominion from the Molossi to the frontiers of Macedon. The Romans, too, were acquainted with dreams of this kind. From a dream Marcus Tullius (Cicero) had learnt how that one, who was yet only a little boy, and in a private station, who was also plain Julius Octavius, and personally unknown to (Cicero) himself, was the destined Augustus, and the suppressor and destroyer of (Rome's) civil discords. This is recorded in the Commentaries of Vitellius. But visions of this prophetic kind were not confined to predictions of supreme power; for they indicated perils also, and catastrophes: as, for instance, when Cæsar was absent from the battle of Philippi through illness, and thereby escaped the sword of Brutus and Cassius, and then although he expected to encounter greater danger still from the enemy in the field, he quitted his tent for it, in obedience to a vision of Artorius, and so escaped (the capture by the enemy, who shortly after took possession of the tent); as, again, when the daughter of Polycrates of Samos foresaw the crucifixion which awaited him from the anointing of the sun and the bath of Jupiter. [1772] So likewise in sleep revelations are made of high honours and eminent talents; remedies are also discovered, thefts brought to light, and treasures indicated. Thus Cicero's eminence, whilst he was still a little boy, was foreseen by his nurse. The swan from the breast of Socrates soothing men, is his disciple Plato. The boxer Leonymus is cured by Achilles in his dreams. Sophocles the tragic poet discovers, as he was dreaming, the golden crown, which had been lost from the citadel of Athens. Neoptolemus the tragic actor, through intimations in his sleep from Ajax himself, saves from destruction the hero's tomb on the Rhoetean shore before Troy; and as he removes the decayed stones, he returns enriched with gold. How many commentators and chroniclers vouch for this phenomenon? There are Artemon, Antiphon, Strato, Philochorus, Epicharmus, Serapion, Cratippus, and Dionysius of Rhodes, and Hermippus--the entire literature of the age. I shall only laugh at all, if indeed I ought to laugh at the man who fancied that he was going to persuade us that Saturn dreamt before anybody else; which we can only believe if Aristotle, (who would fain help us to such an opinion,) lived prior to any other person. Pray forgive me for laughing. Epicharmus, indeed, as well as Philochorus the Athenian, assigned the very highest place among divinations to dreams. The whole world is full of oracles of this description: there are the oracles of Amphiaraus at Oropus, of Amphilochus at Mallus, of Sarpedon in the Troad, of Trophonius in Boeotia, of Mopsus in Cilicia, of Hermione in Macedon, of Pasiphäe in Laconia. Then, again, there are others, which with their original foundations, rites, and historians, together with the entire literature of dreams, Hermippus of Berytus in five portly volumes will give you all the account of, even to satiety. But the Stoics are very fond of saying that God, in His most watchful providence over every institution, gave us dreams amongst other preservatives of the arts and sciences of divination, as the especial support of the natural oracle. So much for the dreams to which credit has to be ascribed even by ourselves, although we must interpret them in another sense. As for all other oracles, at which no one ever dreams, what else must we declare concerning them, than that they are the diabolical contrivance of those spirits who even at that time dwelt in the eminent persons themselves, or aimed at reviving the memory of them as the mere stage of their evil purposes, going so far as to counterfeit a divine power under their shape and form, and, with equal persistence in evil, deceiving men by their very boons of remedies, warnings, and forecasts,--the only effect of which was to injure their victims the more they helped them; while the means whereby they rendered the help withdrew them from all search after the true God, by insinuating into their minds ideas of the false one? And of course so pernicious an influence as this is not shut up nor limited within the boundaries of shrines and temples: it roams abroad, it flies through the air, and all the while is free and unchecked. So that nobody can doubt that our very homes lie open to these diabolical spirits, who beset their human prey with their fantasies not only in their chapels but also in their chambers. __________________________________________________________________ [1770] See the Odyssey, xix. 562, etc. [Also, Æneid, vi. 894.] [1771] See i. 107, etc. [1772] See an account of her vision and its interpretation in Herodot. iv. 124. __________________________________________________________________ Chapter XLVII.--Dreams Variously Classified. Some are God-Sent, as the Dreams of Nebuchadnezzar; Others Simply Products of Nature. We declare, then, that dreams are inflicted on us mainly by demons, although they sometimes turn out true and favourable to us. When, however, with the deliberate aim after evil, of which we have just spoken, they assume a flattering and captivating style, they show themselves proportionately vain, and deceitful, and obscure, and wanton, and impure. And no wonder that the images partake of the character of the realities. But from God--who has promised, indeed, "to pour out the grace of the Holy Spirit upon all flesh, and has ordained that His servants and His handmaids should see visions as well as utter prophecies" [1773] --must all those visions be regarded as emanating, which may be compared to the actual grace of God, as being honest, holy, prophetic, inspired, instructive, inviting to virtue, the bountiful nature of which causes them to overflow even to the profane, since God, with grand impartiality, "sends His showers and sunshine on the just and on the unjust." [1774] It was, indeed by an inspiration from God that Nebuchadnezzar dreamt his dreams; [1775] and almost the greater part of mankind get their knowledge of God from dreams. Thus it is that, as the mercy of God super-abounds to the heathen, so the temptation of the evil one encounters the saints, from whom he never withdraws his malignant efforts to steal over them as best he may in their very sleep, if unable to assault them when they are awake. The third class of dreams will consist of those which the soul itself apparently creates for itself from an intense application to special circumstances. Now, inasmuch as the soul cannot dream of its own accord (for even Epicharmus is of this opinion), how can it become to itself the cause of any vision? Then must this class of dreams be abandoned to the action of nature, reserving for the soul, even when in the ecstatic condition, the power of enduring whatever incidents befall it? Those, moreover, which evidently proceed neither from God, nor from diabolical inspiration, nor from the soul, being beyond the reach as well of ordinary expectation, usual interpretation, or the possibility of being intelligibly related, will have to be ascribed in a separate category to what is purely and simply the ecstatic state and its peculiar conditions. __________________________________________________________________ [1773] Joel iii. 1. [1774] Matt. v. 45. [1775] Dan. ii. 1, etc. __________________________________________________________________ Chapter XLVIII.--Causes and Circumstances of Dreams. What Best Contributes to Efficient Dreaming. They say that dreams are more sure and clear when they happen towards the end of the night, because then the vigour of the soul emerges, and heavy sleep departs. As to the seasons of the year, dreams are calmer in spring, since summer relaxes, and winter somehow hardens, the soul; while autumn, which in other respects is trying to health, is apt to enervate the soul by the lusciousness of its fruits. Then, again, as regards the position of one's body during sleep, one ought not to lie on his back, nor on his right side, nor so as to wrench [1776] his intestines, as if their cavity were reversely stretched: a palpitation of the heart would ensue, or else a pressure on the liver would produce a painful disturbance of the mind. But however this be, I take it that it all amounts to ingenious conjecture rather than certain proof (although the author of the conjecture be no less a man than Plato); [1777] and possibly all may be no other than the result of chance. But, generally speaking, dreams will be under control of a man's will, if they be capable of direction at all; for we must not examine what opinion on the one hand, and superstition on the other, have to prescribe for the treatment of dreams, in the matter of distinguishing and modifying different sorts of food. As for the superstition, we have an instance when fasting is prescribed for such persons as mean to submit to the sleep which is necessary for receiving the oracle, in order that such abstinence may produce the required purity; while we find an instance of the opinion when the disciples of Pythagoras, in order to attain the same end, reject the bean as an aliment which would load the stomach, and produce indigestion. But the three brethren, who were the companions of Daniel, being content with pulse alone, to escape the contamination of the royal dishes, [1778] received from God, besides other wisdom, the gift especially of penetrating and explaining the sense of dreams. For my own part, I hardly know whether fasting would not simply make me dream so profoundly, that I should not be aware whether I had in fact dreamt at all. Well, then, you ask, has not sobriety something to do in this matter? Certainly it is as much concerned in this as it is in the entire subject: if it contributes some good service to superstition, much more does it to religion. For even demons require such discipline from their dreamers as a gratification to their divinity, because they know that it is acceptable to God, since Daniel (to quote him again) "ate no pleasant bread" for the space of three weeks. [1779] This abstinence, however, he used in order to please God by humiliation, and not for the purpose of producing a sensibility and wisdom for his soul previous to receiving communication by dreams and visions, as if it were not rather to effect such action in an ecstatic state. This sobriety, then, (in which our question arises,) will have nothing to do with exciting ecstasy, but will rather serve to recommend its being wrought by God. __________________________________________________________________ [1776] Conresupinatis. [1777] See his Timæus, c. xxxii. p. 71. [1778] Dan. i. 8-14 [1779] Dan. x. 2. __________________________________________________________________ Chapter XLIX.--No Soul Naturally Exempt from Dreams. As for those persons who suppose that infants do not dream, on the ground that all the functions of the soul throughout life are accomplished according to the capacity of age, they ought to observe attentively their tremors, and nods, and bright smiles as they sleep, and from such facts understand that they are the emotions of their soul as it dreams, which so readily escape to the surface through the delicate tenderness of their infantine body. The fact, however, that the African nation of the Atlantes are said to pass through the night in a deep lethargic sleep, brings down on them the censure that something is wrong in the constitution of their soul. Now either report, which is occasionally calumnious against barbarians, deceived Herodotus, [1780] or else a large force of demons of this sort domineers in those barbarous regions. Since, indeed, Aristotle remarks of a certain hero of Sardinia that he used to withhold the power of visions and dreams from such as resorted to his shrine for inspiration, it must lie at the will and caprice of the demons to take away as well as to confer the faculty of dreams; and from this circumstance may have arisen the remarkable fact (which we have mentioned [1781] ) of Nero and Thrasymedes only dreaming so late in life. We, however, derive dreams from God. Why, then, did not the Atlantes receive the dreaming faculty from God, because there is really no nation which is now a stranger to God, since the gospel flashes its glorious light through the world to the ends of the earth? Could it then be that rumour deceived Aristotle, or is this caprice still the way of demons? (Let us take any view of the case), only do not let it be imagined that any soul is by its natural constitution exempt from dreams. __________________________________________________________________ [1780] Who mentions this story of the Atlantes in iv. 184. [1781] In ch. xliv. p. 223. __________________________________________________________________ Chapter L.--The Absurd Opinion of Epicurus and the Profane Conceits of the Heretic Menander on Death, Even Enoch and Elijah Reserved for Death. We have by this time said enough about sleep, the mirror and image of death; and likewise about the occupations of sleep, even dreams. Let us now go on to consider the cause of our departure hence--that is, the appointment and course of death--because we must not leave even it unquestioned and unexamined, although it is itself the very end of all questions and investigations. According to the general sentiment of the human race, we declare death to be "the debt of nature." So much has been settled by the voice of God; [1782] such is the contract with everything which is born: so that even from this the frigid conceit of Epicurus is refuted, who says that no such debt is due from us; and not only so, but the insane opinion of the Samaritan heretic Menander is also rejected, who will have it that death has not only nothing to do with his disciples, but in fact never reaches them. He pretends to have received such a commission from the secret power of One above, that all who partake of his baptism become immortal, incorruptible and instantaneously invested with resurrection-life. We read, no doubt, of very many wonderful kinds of waters: how, for instance, the vinous quality of the stream intoxicates people who drink of the Lyncestis; how at Colophon the waters of an oracle-inspiring fountain [1783] affect men with madness; how Alexander was killed by the poisonous water from Mount Nonacris in Arcadia. Then, again, there was in Judea before the time of Christ a pool of medicinal virtue. It is well known how the poet has commemorated the marshy Styx as preserving men from death; although Thetis had, in spite of the preservative, to lament her son. And for the matter of that, were Menander himself to take a plunge into this famous Styx, he would certainly have to die after all; for you must come to the Styx, placed as it is by all accounts in the regions of the dead. Well, but what and where are those blessed and charming waters which not even John Baptist ever used in his preministrations, nor Christ after him ever revealed to His disciples? What was this wondrous bath of Menander? He is a comical fellow, I ween. [1784] But why (was such a font) so seldom in request, so obscure, one to which so very few ever resorted for their cleansing? I really see something to suspect in so rare an occurrence of a sacrament to which is attached so very much security and safety, and which dispenses with the ordinary law of dying even in the service of God Himself, when, on the contrary, all nations have "to ascend to the mount of the Lord and to the house of the God of Jacob," who demands of His saints in martyrdom that death which He exacted even of His Christ. No one will ascribe to magic such influence as shall exempt from death, or which shall refresh and vivify life, like the vine by the renewal of its condition. Such power was not accorded to the great Medea herself--over a human being at any rate, if allowed her over a silly sheep. Enoch no doubt was translated, [1785] and so was Elijah; [1786] nor did they experience death: it was postponed, (and only postponed,) most certainly: they are reserved for the suffering of death, that by their blood they may extinguish Antichrist. [1787] Even John underwent death, although concerning him there had prevailed an ungrounded expectation that he would remain alive until the coming of the Lord. [1788] Heresies, indeed, for the most part spring hurriedly into existence, from examples furnished by ourselves: they procure their defensive armour from the very place which they attack. The whole question resolves itself, in short, into this challenge: Where are to be found the men whom Menander himself has baptized? whom he has plunged into his Styx? Let them come forth and stand before us--those apostles of his whom he has made immortal? Let my (doubting) Thomas see them, let him hear them, let him handle them--and he is convinced. __________________________________________________________________ [1782] Gen. ii. 17. [Not ex natura, but as penalty.] [1783] Scaturigo dæmonica. [1784] It is difficult to say what Tertullian means by his "comicum credo." Is it a playful parody on the heretic's name, the same as the comic poet's (Menander)? [1785] Gen. v. 24; Heb. xi. 5. [1786] 2 Kings ii. 11. [1787] Rev. xi. 3. [1788] John xxi. 23. __________________________________________________________________ Chapter LI.--Death Entirely Separates the Soul from the Body. But the operation of death is plain and obvious: it is the separation of body and soul. Some, however, in reference to the soul's immortality, on which they have so feeble a hold through not being taught of God, maintain it with such beggarly arguments, that they would fain have it supposed that certain souls cleave to the body even after death. It is indeed in this sense that Plato, although he despatches at once to heaven such souls as he pleases, [1789] yet in his Republic [1790] exhibits to us the corpse of an unburied person, which was preserved a long time without corruption, by reason of the soul remaining, as he says, unseparated from the body. To the same purport also Democritus remarks on the growth for a considerable while of the human nails and hair in the grave. Now, it is quite possible that the nature of the atmosphere tended to the preservation of the above-mentioned corpse. What if the air were particularly dry, and the ground of a saline nature? What, too, if the substance of the body itself were unusually dry and arid? What, moreover, if the mode of the death had already eliminated from the corpse all corrupting matter? As for the nails, since they are the commencement of the nerves, they may well seem to be prolonged, owing to the nerves themselves being relaxed and extended, and to be protruded more and more as the flesh fails. The hair, again, is nourished from the brain, which would cause it endure for a long time as its secret aliment and defence. Indeed, in the case of living persons themselves, the whole head of hair is copious or scanty in proportion to the exuberance of the brain. You have medical men (to attest the fact). But not a particle of the soul can possibly remain in the body, which is itself destined to disappear when time shall have abolished the entire scene on which the body has played its part. And yet even this partial survival of the soul finds a place in the opinions of some men; and on this account they will not have the body consumed at its funeral by fire, because they would spare the small residue of the soul. There is, however, another way of accounting for this pious treatment, not as if it meant to favour the relics of the soul, but as if it would avert a cruel custom in the interest even of the body; since, being human, it is itself undeserving of an end which is also inflicted upon murderers. The truth is, the soul is indivisible, because it is immortal; (and this fact) compels us to believe that death itself is an indivisible process, accruing indivisibly to the soul, not indeed because it is immortal, but because it is indivisible. Death, however, would have to be divided in its operation, if the soul were divisible into particles, any one of which has to be reserved for a later stage of death. At this rate, a part of death will have to stay behind for a portion of the soul. I am not ignorant that some vestige of this opinion still exists. I have found it out from one of my own people. I am acquainted with the case of a woman, the daughter of Christian parents, [1791] who in the very flower of her age and beauty slept peacefully (in Jesus), after a singularly happy though brief married life. Before they laid her in her grave, and when the priest began the appointed office, at the very first breath of his prayer she withdrew her hands from her side, placed them in an attitude of devotion, and after the holy service was concluded restored them to their lateral position. Then, again, there is that well-known story among our own people, that a body voluntarily made way in a certain cemetery, to afford room for another body to be placed near to it. If, as is the case, similar stories are told amongst the heathen, (we can only conclude that) God everywhere manifests signs of His own power--to His own people for their comfort, to strangers for a testimony unto them. I would indeed much rather suppose that a portent of this kind happened from the direct agency of God than from any relics of the soul: for if there were a residue of these, they would be certain to move the other limbs; and even if they moved the hands, this still would not have been for the purpose of a prayer. Nor would the corpse have been simply content to have made way for its neighbour: it would, besides, have benefited its own self also by the change of its position. But from whatever cause proceeded these phenomena, which you must put down amongst signs and portents, it is impossible that they should regulate nature. Death, if it once falls short of totality in operation, is not death. If any fraction of the soul remain, it makes a living state. Death will no more mix with life, than will night with day. __________________________________________________________________ [1789] See below, ch. liv. [1790] Ch. x. p. 614. [1791] Vernaculam ecclesiæ. __________________________________________________________________ Chapter LII.--All Kinds of Death a Violence to Nature, Arising from Sin.--Sin an Intrusion Upon Nature as God Created It. Such, then, is the work of death--the separation of the soul from the body. Putting out of the question fates and fortuitous circumstances, it has been, according to men's views, distinguished in a twofold form--the ordinary and the extraordinary. The ordinary they ascribe to nature, exercising its quiet influence in the case of each individual decease; the extraordinary is said to be contrary to nature, happening in every violent death. As for our own views, indeed, we know what was man's origin, and we boldly assert and persistently maintain that death happens not by way of natural consequence to man, but owing to a fault and defect which is not itself natural; although it is easy enough, no doubt, to apply the term natural to faults and circumstances which seem to have been (though from the emergence of an external cause [1792] ) inseparable to us from our very birth. If man had been directly appointed to die as the condition of his creation, [1793] then of course death must be imputed to nature. Now, that he was not thus appointed to die, is proved by the very law which made his condition depend on a warning, and death result from man's arbitrary choice. Indeed, if he had not sinned, he certainly would not have died. That cannot be nature which happens by the exercise of volition after an alternative has been proposed to it, and not by necessity--the result of an inflexible and unalterable condition. Consequently, although death has various issues, inasmuch as its causes are manifold, we cannot say that the easiest death is so gentle as not to happen by violence (to our nature). The very law which produces death, simple though it be, is yet violence. How can it be otherwise, when so close a companionship of soul and body, so inseparable a growth together from their very conception of two sister substances, is sundered and divided? For although a man may breathe his last for joy, like the Spartan Chilon, while embracing his son who had just conquered in the Olympic games; or for glory, like the Athenian Clidemus, while receiving a crown of gold for the excellence of his historical writings; or in a dream, like Plato; or in a fit of laughter, like Publius Crassus,--yet death is much too violent, coming as it does upon us by strange and alien means, expelling the soul by a method all its own, calling on us to die at a moment when one might live a jocund life in joy and honour, in peace and pleasure. That is still a violence to ships: although far away from the Capharean rocks, assailed by no storms, without a billow to shatter them, with favouring gale, in gliding course, with merry crews, they founder amidst entire security, suddenly, owing to some internal shock. Not dissimilar are the shipwrecks of life,--the issues of even a tranquil death. It matters not whether the vessel of the human body goes with unbroken timbers or shattered with storms, if the navigation of the soul be overthrown. __________________________________________________________________ [1792] Ex accidentia. [1793] In mortem directo institutus est. [See p. 227, supra.] __________________________________________________________________ Chapter LIII.--The Entire Soul Being Indivisible Remains to the Last Act of Vitality; Never Partially or Fractionally Withdrawn from the Body. But where at last will the soul have to lodge, when it is bare and divested of the body? We must certainly not hesitate to follow it thither, in the order of our inquiry. We must, however, first of all fully state what belongs to the topic before us, in order that no one, because we have mentioned the various issues of death, may expect from us a special description of these, which ought rather to be left to medical men, who are the proper judges of the incidents which appertain to death, or its causes, and the actual conditions of the human body. Of course, with the view of preserving the truth of the soul's immortality, whilst treating this topic, I shall have, on mentioning death, to introduce phrases about dissolution of such a purport as seems to intimate that the soul escapes by degrees, and piece by piece; for it withdraws (from the body) with all the circumstances of a decline, seeming to suffer consumption, and suggests to us the idea of being annihilated by the slow process of its departure. But the entire reason of this phenomenon is in the body, and arises from the body. For whatever be the kind of death (which operates on man), it undoubtedly produces the destruction either of the matter, or of the region, or of the passages of vitality: of the matter, such as the gall and the blood; of the region, such as the heart and the liver; of the passages, such as the veins and the arteries. Inasmuch, then, as these parts of the body are severally devastated by an injury proper to each of them, even to the very last ruin and annulling of the vital powers--in other words, of the ends, the sites, and the functions of nature--it must needs come to pass, amidst the gradual decay of its instruments, domiciles, and spaces, that the soul also itself, being driven to abandon each successive part, assumes the appearance of being lessened to nothing; in some such manner as a charioteer is assumed to have himself failed, when his horses, through fatigue, withdraw from him their energies. But this assumption applies only to the circumstances of the despoiled person, not to any real condition of suffering. Likewise the body's charioteer, the animal spirit, fails on account of the failure of its vehicle, not of itself--abandoning its work, but not its vigour--languishing in operation, but not in essential condition--bankrupt in solvency, not in substance--because ceasing to put in an appearance, but not ceasing to exist. Thus every rapid death--such as a decapitation, or a breaking of the neck, [1794] which opens at once a vast outlet for the soul; or a sudden ruin, which at a stroke crushes every vital action, like that inner ruin apoplexy--retards not the soul's escape, nor painfully separates its departure into successive moments. Where, however, the death is a lingering one, the soul abandons its position in the way in which it is itself abandoned. And yet it is not by this process severed in fractions: it is slowly drawn out; and whilst thus extracted, it causes the last remnant to seem to be but a part of itself. No portion, however, must be deemed separable, because it is the last; nor, because it is a small one, must it be regarded as susceptible of dissolution. Accordant with a series is its end, and the middle is prolonged to the extremes; and the remnants cohere to the mass, and are waited for, but never abandoned by it. And I will even venture to say, that the last of a whole is the whole; because while it is less, and the latest, it yet belongs to the whole, and completes it. Hence, indeed, many times it happens that the soul in its actual separation is more powerfully agitated with a more anxious gaze, and a quickened loquacity; whilst from the loftier and freer position in which it is now placed, it enunciates, by means of its last remnant still lingering in the flesh, what it sees, what it hears, and what it is beginning to know. In Platonic phrase, indeed, the body is a prison, [1795] but in the apostle's it is "the temple of God," [1796] because it is in Christ. Still, (as must be admitted,) by reason of its enclosure it obstructs and obscures the soul, and sullies it by the concretion of the flesh; whence it happens that the light which illumines objects comes in upon the soul in a more confused manner, as if through a window of horn. Undoubtedly, when the soul, by the power of death, is released from its concretion with the flesh, it is by the very release cleansed and purified: it is, moreover, certain that it escapes from the veil of the flesh into open space, to its clear, and pure, and intrinsic light; and then finds itself enjoying its enfranchisement from matter, and by virtue of its liberty it recovers its divinity, as one who awakes out of sleep passes from images to verities. Then it tells out what it sees; then it exults or it fears, according as it finds what lodging is prepared for it, as soon as it sees the very angel's face, that arraigner of souls, the Mercury of the poets. __________________________________________________________________ [1794] We have made Tertullian's "cervicum messis" include both these modes of instantaneous death. [1795] Phædo, p. 62, c. 6. [1796] 1 Cor. iii. 16; vi. 19; 2 Cor. vi. 16. __________________________________________________________________ Chapter LIV.--Whither Does the Soul Retire When It Quits the Body? Opinions of Philosophers All More or Less Absurd. The Hades of Plato. To the question, therefore, whither the soul is withdrawn, we now give an answer. Almost all the philosophers, who hold the soul's immortality, notwithstanding their special views on the subject, still claim for it this (eternal condition), as Pythagoras, and Empedocles, and Plato, and as they who indulge it with some delay from the time of its quitting the flesh to the conflagration of all things, and as the Stoics, who place only their own souls, that is, the souls of the wise, in the mansions above. Plato, it is true, does not allow this destination to all the souls, indiscriminately, of even all the philosophers, but only of those who have cultivated their philosophy out of love to boys. So great is the privilege which impurity obtains at the hands of philosophers! In his system, then, the souls of the wise are carried up on high into the ether: according to Arius, [1797] into the air; according to the Stoics, into the moon. I wonder, indeed, that they abandon to the earth the souls of the unwise, when they affirm that even these are instructed by the wise, so much their superiors. For where is the school where they can have been instructed in the vast space which divides them? By what means can the pupil-souls have resorted to their teachers, when they are parted from each other by so distant an interval? What profit, too, can any instruction afford them at all in their posthumous state, when they are on the brink of perdition by the universal fire? All other souls they thrust down to Hades, which Plato, in his Phædo, [1798] describes as the bosom of the earth, where all the filth of the world accumulates, settles, and exhales, and where every separate draught of air only renders denser still the impurities of the seething mass. __________________________________________________________________ [1797] An Alexandrian philosopher in great repute with the Emperor Augustus. [1798] Phædo, pp. 112-114. __________________________________________________________________ Chapter LV.--The Christian Idea of the Position of Hades; The Blessedness of Paradise Immediately After Death. The Privilege of the Martyrs. By ourselves the lower regions (of Hades) are not supposed to be a bare cavity, nor some subterranean sewer of the world, but a vast deep space in the interior of the earth, and a concealed recess in its very bowels; inasmuch as we read that Christ in His death spent three days in the heart of the earth, [1799] that is, in the secret inner recess which is hidden in the earth, and enclosed by the earth, and superimposed on the abysmal depths which lie still lower down. Now although Christ is God, yet, being also man, "He died according to the Scriptures," [1800] and "according to the same Scriptures was buried." [1801] With the same law of His being He fully complied, by remaining in Hades in the form and condition of a dead man; nor did He ascend into the heights of heaven before descending into the lower parts of the earth, that He might there make the patriarchs and prophets partakers of Himself. [1802] (This being the case), you must suppose Hades to be a subterranean region, and keep at arm's length those who are too proud to believe that the souls of the faithful deserve a place in the lower regions. [1803] These persons, who are "servants above their Lord, and disciples above their Master," [1804] would no doubt spurn to receive the comfort of the resurrection, if they must expect it in Abraham's bosom. But it was for this purpose, say they, that Christ descended into hell, that we might not ourselves have to descend thither. Well, then, what difference is there between heathens and Christians, if the same prison awaits them all when dead? How, indeed, shall the soul mount up to heaven, where Christ is already sitting at the Father's right hand, when as yet the archangel's trumpet has not been heard by the command of God, [1805] --when as yet those whom the coming of the Lord is to find on the earth, have not been caught up into the air to meet Him at His coming, [1806] in company with the dead in Christ, who shall be the first to arise? [1807] To no one is heaven opened; the earth is still safe for him, I would not say it is shut against him. When the world, indeed, shall pass away, then the kingdom of heaven shall be opened. Shall we then have to sleep high up in ether, with the boy-loving worthies of Plato; or in the air with Arius; or around the moon with the Endymions of the Stoics? No, but in Paradise, you tell me, whither already the patriarchs and prophets have removed from Hades in the retinue of the Lord's resurrection. How is it, then, that the region of Paradise, which as revealed to John in the Spirit lay under the altar, [1808] displays no other souls as in it besides the souls of the martyrs? How is it that the most heroic martyr Perpetua on the day of her passion saw only her fellow-martyrs there, in the revelation which she received of Paradise, if it were not that the sword which guarded the entrance permitted none to go in thereat, except those who had died in Christ and not in Adam? A new death for God, even the extraordinary one for Christ, is admitted into the reception-room of mortality, specially altered and adapted to receive the new-comer. Observe, then, the difference between a heathen and a Christian in their death: if you have to lay down your life for God, as the Comforter [1809] counsels, it is not in gentle fevers and on soft beds, but in the sharp pains of martyrdom: you must take up the cross and bear it after your Master, as He has Himself instructed you. [1810] The sole key to unlock Paradise is your own life's blood. [1811] You have a treatise by us, [1812] (on Paradise), in which we have established the position that every soul is detained in safe keeping in Hades until the day of the Lord. __________________________________________________________________ [1799] Matt. xii. 40. [1800] 1 Cor. xv. 3. [1801] Ver. 4. [1802] 1 Pet. iii. 19. [1803] See Irenæus, adv. Hæres. v. [Vol. I. p. 566, this Series.] [1804] Matt. x. 24. [1805] 1 Cor. xv. 52 and 1 Thess. iv. 16. [1806] 1 Thess. iv. 17. [1807] Ver. 16. [1808] Rev. vi. 9. [1809] Paracletus. [1810] Matt. xvi. 24. [1811] The souls of the martyrs were, according to Tertullian, at once removed to Paradise (Bp. Kaye, p. 249). [1812] De Paradiso. [Compare, p. 216, note 9, supra.] __________________________________________________________________ Chapter LVI.--Refutation of the Homeric View of the Soul's Detention from Hades Owing to the Body's Being Unburied. That Souls Prematurely Separated from the Body Had to Wait for Admission into Hades Also Refuted. There arises the question, whether this takes place immediately after the soul's departure from the body; whether some souls are detained for special reasons in the meantime here on earth; and whether it is permitted them of their own accord, or by the intervention of authority, to be removed from Hades [1813] at some subsequent time? Even such opinions as these are not by any means lacking persons to advance them with confidence. It was believed that the unburied dead were not admitted into the infernal regions before they had received a proper sepulture; as in the case of Homer's Patroclus, who earnestly asks for a burial of Achilles in a dream, on the ground that he could not enter Hades through any other portal, since the souls of the sepulchred dead kept thrusting him away. [1814] We know that Homer exhibited more than a poetic licence here; he had in view the rights of the dead. Proportioned, indeed, to his care for the just honours of the tomb, was his censure of that delay of burial which was injurious to souls. (It was also his purpose to add a warning), that no man should, by detaining in his house the corpse of a friend, only expose himself, along with the deceased, to increased injury and trouble, by the irregularity [1815] of the consolation which he nourishes with pain and grief. He has accordingly kept a twofold object in view in picturing the complaints of an unburied soul: he wished to maintain honour to the dead by promptly attending to their funeral, as well as to moderate the feelings of grief which their memory excited. But, after all, how vain is it to suppose that the soul could bear the rites and requirements of the body, or carry any of them away to the infernal regions! And how much vainer still is it, if injury be supposed to accrue to the soul from that neglect of burial which it ought to receive rather as a favour! For surely the soul which had no willingness to die might well prefer as tardy a removal to Hades as possible. It will love the undutiful heir, by whose means it still enjoys the light. If, however, it is certain that injury accrues to the soul from a tardy interment of the body--and the gist of the injury lies in the neglect of the burial--it is yet in the highest degree unfair, that that should receive all the injury to which the faulty delay could not possibly be imputed, for of course all the fault rests on the nearest relations of the dead. They also say that those souls which are taken away by a premature death wander about hither and thither until they have completed the residue of the years which they would have lived through, had it not been for their untimely fate. Now either their days are appointed to all men severally, and if so appointed, I cannot suppose them capable of being shortened; or if, notwithstanding such appointment, they may be shortened by the will of God, or some other powerful influence, then (I say) such shortening is of no validity, if they still may be accomplished in some other way. If, on the other hand, they are not appointed, there cannot be any residue to be fulfilled for unappointed periods. I have another remark to make. Suppose it be an infant that dies yet hanging on the breast; or it may be an immature boy; or it may be, once more, a youth arrived at puberty: suppose, moreover, that the life in each case ought to have reached full eighty years, how is it possible that the soul of either could spend the whole of the shortened years here on earth after losing the body by death? One's age cannot be passed without one's body, it being by help of the body that the period of life has its duties and labours transacted. Let our own people, moreover, bear this in mind, that souls are to receive back at the resurrection the self-same bodies in which they died. Therefore our bodies must be expected to resume the same conditions and the same ages, for it is these particulars which impart to bodies their especial modes. By what means, then, can the soul of an infant so spend on earth its residue of years, that it should be able at the resurrection to assume the state of an octogenarian, although it had barely lived a month? Or if it shall be necessary that the appointed days of life be fulfilled here on earth, must the same course of life in all its vicissitudes, which has been itself ordained to accompany the appointed days, be also passed through by the soul along with the days? Must it employ itself in school studies in its passage from infancy to boyhood; play the soldier in the excitement and vigour of youth and earlier manhood; and encounter serious and judicial responsibilities in the graver years between ripe manhood and old age? Must it ply trade for profit, turn up the soil with hoe and plough, go to sea, bring actions at law, get married, toil and labour, undergo illnesses, and whatever casualties of weal and woe await it in the lapse of years? Well, but how are all these transactions to be managed without one's body? Life (spent) without life? But (you will tell me) the destined period in question is to be bare of all incident whatever, only to be accomplished by merely elapsing. What, then, is to prevent its being fulfilled in Hades, where there is absolutely no use to which you can apply it? We therefore maintain that every soul, whatever be its age on quitting the body, remains unchanged in the same, until the time shall come when the promised perfection shall be realized in a state duly tempered to the measure of the peerless angels. Hence those souls must be accounted as passing an exile in Hades, which people are apt to regard as carried off by violence, especially by cruel tortures, such as those of the cross, and the axe, and the sword, and the lion; but we do not account those to be violent deaths which justice awards, that avenger of violence. So then, you will say, it is all the wicked souls that are banished in Hades. (Not quite so fast, is my answer.) I must compel you to determine (what you mean by Hades), which of its two regions, the region of the good or of the bad. If you mean the bad, (all I can say is, that) even now the souls of the wicked deserve to be consigned to those abodes; if you mean the good why should you judge to be unworthy of such a resting-place the souls of infants and of virgins, and [1816] those which, by reason of their condition in life were pure and innocent? __________________________________________________________________ [1813] Ab inferis. [1814] Iliad, xxiii. 72, etc. [1815] Enormitate. [1816] We have treated this particle as a conjunction but it may only be an intensive particle introducing an explanatory clause: "even those which were pure," etc. [a better rendering.] __________________________________________________________________ Chapter LVII.--Magic and Sorcery Only Apparent in Their Effects. God Alone Can Raise the Dead. It is either a very fine thing to be detained in these infernal regions with the Aori, or souls which were prematurely hurried away; or else a very bad thing indeed to be there associated with the Biaeothanati, who suffered violent deaths. I may be permitted to use the actual words and terms with which magic rings again, that inventor of all these odd opinions--with its Ostanes, and Typhon, and Dardanus, and Damigeron, and Nectabis, and Berenice. There is a well-known popular bit of writing, [1817] which undertakes to summon up from the abode of Hades the souls which have actually slept out their full age, and had passed away by an honourable death, and had even been buried with full rites and proper ceremony. What after this shall we say about magic? Say, to be sure, what almost everybody says of it--that it is an imposture. But it is not we Christians only whose notice this system of imposture does not escape. We, it is true, have discovered these spirits of evil, not, to be sure, by a complicity with them, but by a certain knowledge which is hostile to them; nor is it by any procedure which is attractive to them, but by a power which subjugates them that we handle (their wretched system)--that manifold pest of the mind of man, that artificer of all error, that destroyer of our salvation and our soul at one swoop. [1818] In this way, even by magic, which is indeed only a second idolatry, wherein they pretend that after death they become demons, just as they were supposed in the first and literal idolatry to become gods (and why not? since the gods are but dead things), the before-mentioned Aori Biaeothanati are actually invoked,--and not unfairly, [1819] if one grounds his faith on this principle, that it is clearly credible for those souls to be beyond all others addicted to violence and wrong, which with violence and wrong have been hurried away by a cruel and premature death and which would have a keen appetite for reprisals. Under cover, however, of these souls, demons operate, especially such as used to dwell in them when they were in life, and who had driven them, in fact, to the fate which had at last carried them off. For, as we have already suggested, [1820] there is hardly a human being who is unattended by a demon; and it is well known to many, that premature and violent deaths, which men ascribe to accidents, are in fact brought about by demons. This imposture of the evil spirit lying concealed in the persons of the dead, we are able, if I mistake not, to prove by actual facts, when in cases of exorcism (the evil spirit) affirms himself sometimes to be one of the relatives [1821] of the person possessed by him, sometimes a gladiator or a bestiarius, [1822] and sometimes even a god; always making it one of his chief cares to extinguish the very truth which we are proclaiming, that men may not readily believe that all souls remove to Hades, and that they may overthrow faith in the resurrection and the judgment. And yet for all that, the demon, after trying to circumvent the bystanders, is vanquished by the pressure of divine grace, and sorely against his will confesses all the truth. So also in that other kind of magic, which is supposed to bring up from Hades the souls now resting there, and to exhibit them to public view, there is no other expedient of imposture ever resorted to which operates more powerfully. Of course, why a phantom becomes visible, is because a body is also attached to it; and it is no difficult matter to delude the external vision of a man whose mental eye it is so easy to blind. The serpents which emerged from the magicians' rods, certainly appeared to Pharaoh and to the Egyptians as bodily substances. It is true that the verity of Moses swallowed up their lying deceit. [1823] Many attempts were also wrought against the apostles by the sorcerers Simon and Elymas, [1824] but the blindness which struck (them) was no enchanter's trick. What novelty is there in the effort of an unclean spirit to counterfeit the truth? At this very time, even, the heretical dupes of this same Simon (Magus) are so much elated by the extravagant pretensions of their art, that they undertake to bring up from Hades the souls of the prophets themselves. And I suppose that they can do so under cover of a lying wonder. For, indeed, it was no less than this that was anciently permitted to the Pythonic (or ventriloquistic) spirit [1825] --even to represent the soul of Samuel, when Saul consulted the dead, after (losing the living) God. [1826] God forbid, however, that we should suppose that the soul of any saint, much less of a prophet, can be dragged out of (its resting-place in Hades) by a demon. We know that "Satan himself is transformed into an angel of light" [1827] --much more into a man of light--and that at last he will "show himself to be even God," [1828] and will exhibit "great signs and wonders, insomuch that, if it were possible, he shall deceive the very elect." [1829] He hardly [1830] hesitated on the before-mentioned occasion to affirm himself to be a prophet of God, and especially to Saul, in whom he was then actually dwelling. You must not imagine that he who produced the phantom was one, and he who consulted it was another; but that it was one and the same spirit, both in the sorceress and in the apostate (king), which easily pretended an apparition of that which it had already prepared them to believe as real--(even the spirit) through whose evil influence Saul's heart was fixed where his treasure was, and where certainly God was not. Therefore it came about, that he saw him through whose aid he believed that he was going to see, because he believed him through whose help he saw. But we are met with the objection, that in visions of the night dead persons are not unfrequently seen, and that for a set purpose. [1831] For instance, the Nasamones consult private oracles by frequent and lengthened visits to the sepulchres of their relatives, as one may find in Heraclides, or Nymphodorus, or Herodotus; [1832] and the Celts, for the same purpose, stay away all night at the tombs of their brave chieftains, as Nicander affirms. Well, we admit apparitions of dead persons in dreams to be not more really true than those of living persons; but we apply the same estimate to all alike--to the dead and to the living, and indeed to all the phenomena which are seen. Now things are not true because they appear to be so, but because they are fully proved to be so. The truth of dreams is declared from the realization, not the aspect. Moreover, the fact that Hades is not in any case opened for (the escape of) any soul, has been firmly established by the Lord in the person of Abraham, in His representation of the poor man at rest and the rich man in torment. [1833] No one, (he said,) could possibly be despatched from those abodes to report to us how matters went in the nether regions,--a purpose which, (if any could be,) might have been allowable on such an occasion, to persuade a belief in Moses and the prophets. The power of God has, no doubt, sometimes recalled men's souls to their bodies, as a proof of His own transcendent rights; but there must never be, because of this fact, any agreement supposed to be possible between the divine faith and the arrogant pretensions of sorcerers, and the imposture of dreams, and the licence of poets. But yet in all cases of a true resurrection, when the power of God recalls souls to their bodies, either by the agency of prophets, or of Christ, or of apostles, a complete presumption is afforded us, by the solid, palpable, and ascertained reality (of the revived body), that its true form must be such as to compel one's belief of the fraudulence of every incorporeal apparition of dead persons. __________________________________________________________________ [1817] Litteratura. [1818] Oehler takes these descriptive clauses as meant of Satan, instead of being synonymes of magic, as the context seems to require. [1819] Æque. [1820] Above, in ch. xxxix. p. 219. [1821] Aliquem ex parentibus. [1822] One who fought with wild beasts in the public games, only without the weapons allowed to the gladiator. [1823] Ex. vii. 12. [1824] Acts viii. 9; xiii. 8. [1825] See above in ch. xxviii. p. 209, supra. [1826] 1 Sam. xxviii. 6-16. [1827] 2 Cor. xi. 14. [1828] 2 Thess. ii. 4. [1829] Matt. xxiv. 24. [1830] Si forte. [1831] Non frustra. [1832] In iv. 172. [1833] Luke xvi. 26. [Compare note 15, p. 231. supra.] __________________________________________________________________ Chapter LVIII.--Conclusion. Points Postponed. All Souls are Kept in Hades Until the Resurrection, Anticipating Their Ultimate Misery or Bliss. All souls, therefore, are shut up within Hades: do you admit this? (It is true, whether) you say yes or no: moreover, there are already experienced there punishments and consolations; and there you have a poor man and a rich. And now, having postponed some stray questions [1834] for this part of my work, I will notice them in this suitable place, and then come to a close. Why, then, cannot you suppose that the soul undergoes punishment and consolation in Hades in the interval, while it awaits its alternative of judgment, in a certain anticipation either of gloom or of glory? You reply: Because in the judgment of God its matter ought to be sure and safe, nor should there be any inkling beforehand of the award of His sentence; and also because (the soul) ought to be covered first by its vestment [1835] of the restored flesh, which, as the partner of its actions, should be also a sharer in its recompense. What, then, is to take place in that interval? Shall we sleep? But souls do not sleep even when men are alive: it is indeed the business of bodies to sleep, to which also belongs death itself, no less than its mirror and counterfeit sleep. Or will you have it, that nothing is there done whither the whole human race is attracted, and whither all man's expectation is postponed for safe keeping? Do you think this state is a foretaste of judgment, or its actual commencement? a premature encroachment on it, or the first course in its full ministration? Now really, would it not be the highest possible injustice, even [1836] in Hades, if all were to be still well with the guilty even there, and not well with the righteous even yet? What, would you have hope be still more confused after death? would you have it mock us still more with uncertain expectation? or shall it now become a review of past life, and an arranging of judgment, with the inevitable feeling of a trembling fear? But, again, must the soul always tarry for the body, in order to experience sorrow or joy? Is it not sufficient, even of itself, to suffer both one and the other of these sensations? How often, without any pain to the body, is the soul alone tortured by ill-temper, and anger, and fatigue, and very often unconsciously, even to itself? How often, too, on the other hand, amidst bodily suffering, does the soul seek out for itself some furtive joy, and withdraw for the moment from the body's importunate society? I am mistaken if the soul is not in the habit, indeed, solitary and alone, of rejoicing and glorifying over the very tortures of the body. Look for instance, at the soul of Mutius Scævola as he melts his right hand over the fire; look also at Zeno's, as the torments of Dionysius pass over it. [1837] The bites of wild beasts are a glory to young heroes, as on Cyrus were the scars of the bear. [1838] Full well, then, does the soul even in Hades know how to joy and to sorrow even without the body; since when in the flesh it feels pain when it likes, though the body is unhurt; and when it likes it feels joy though the body is in pain. Now if such sensations occur at its will during life, how much rather may they not happen after death by the judicial appointment of God! Moreover, the soul executes not all its operations with the ministration of the flesh; for the judgment of God pursues even simple cogitations and the merest volitions. "Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart." [1839] Therefore, even for this cause it is most fitting that the soul, without at all waiting for the flesh, should be punished for what it has done without the partnership of the flesh. So, on the same principle, in return for the pious and kindly thoughts in which it shared not the help of the flesh, shall it without the flesh receive its consolation. Nay more, [1840] even in matters done through the flesh the soul is the first to conceive them, the first to arrange them, the first to authorize them, the first to precipitate them into acts. And even if it is sometimes unwilling to act, it is still the first to treat the object which it means to effect by help of the body. In no case, indeed, can an accomplished fact be prior to the mental conception [1841] thereof. It is therefore quite in keeping with this order of things, that that part of our nature should be the first to have the recompense and reward to which they are due on account of its priority. In short, inasmuch as we understand "the prison" pointed out in the Gospel to be Hades, [1842] and as we also interpret "the uttermost farthing" [1843] to mean the very smallest offence which has to be recompensed there before the resurrection, [1844] no one will hesitate to believe that the soul undergoes in Hades some compensatory discipline, without prejudice to the full process of the resurrection, when the recompense will be administered through the flesh besides. This point the Paraclete has also pressed home on our attention in most frequent admonitions, whenever any of us has admitted the force of His words from a knowledge of His promised spiritual disclosures. [1845] And now at last having, as I believe, encountered every human opinion concerning the soul, and tried its character by the teaching of (our holy faith,) we have satisfied the curiosity which is simply a reasonable and necessary one. As for that which is extravagant and idle, there will evermore be as great a defect in its information, as there has been exaggeration and self-will in its researches. __________________________________________________________________ [1834] Nescio quid. [1835] "Operienda" is Oehler's text; another reading gives "opperienda," q.d., "the soul must wait for the restored body." [1836] This "etiam" is "otium" in the Agobardine ms., a good reading; q.d. "a most iniquitous indifference to justice," etc. [1837] Comp. The Apology, last chapter. [1838] Xen. Cyropæd. p. 6. [1839] Matt. v. 28. [1840] Quid nunc si. [1841] Conscientia. [1842] Matt. v. 25. [1843] Ver. 26. [1844] Morâ resurrectionis. See above, on this opinion of Tertullian, in ch. xxxv. [1845] [A symptom of Montanism.] __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ The Prescription Against Heretics __________________________________________________________________ Tertullian. ------------------------ Part Second. __________________________________________________________________ Introduction, by the American Editor. ------------------------ The Second Class of Tertullian's works, according to the logical method I have endeavoured to carry out, is that which includes his treatises against the heresies of his times. In these, the genius of our author is brilliantly illustrated, while, in melancholy fact, he is demonstrating the folly of his own final lapse and the wickedness of that schism and heresy into which he fell away from Truth. Were it not that history abounds in like examples of the frailty of the human intellect and of the insufficiency of "man that walketh to direct his steps," we should be forced to a theory of mental decay to account for inconsistencies so gross and for delusions so besotted. "Genius to madness is indeed allied," and who knows but something like that imbecility which closed the career of Swift [1846] may have been the fate of this splendid wit and versatile man of parts? Charity, admiration and love force this inquiry upon my own mind continually, as I explore his fascinating pages. And the order in which the student will find them in this series, will lead, I think, to similar reflections on the part of many readers. We observe a natural bent and turn of mind, even in his Catholic writings, which indicate his perils. These are more and more apparent in his recent works, as his enthusiasm heats itself into a frenzy which at last becomes a rage. He breaks down by degrees, as in orthodoxy so also in force and in character. It is almost like the collapse of Solomon or of Bacon. And though our own times have produced no example of stars of equal magnitude, to become falling-stars, we have seen illustrations the most humiliating, of those calm words of Bishop Kaye: "Human nature often presents the curious phenomenon of an union of the most opposite qualities in the same mind; of vigour, acuteness and discrimination on some subjects, with imbecility, dulness and bigotry on others." Milton, himself another example of his own threnode, breaks forth in this splendid utterance of lyrical confession: "God of our fathers what is man? Nor do I name of men the common rout, That, wandering loose about, Grow up and perish as the summer fly, Heads without name, no more remembered, But such as thou hast solemnly elected, With gifts and graces eminently adorned, To some great work, thy glory And people's safety, which in part they effect." And here, I must venture a remark on the ambiguity of the expressions concerning our author's Montanism. In the treatise against Marcion, written late in his career, Tertullian identifies himself with the Church and strenuously defends its faith and its apostolic order. In only rare instances does his weakness for the "new prophecy" crop out, and then, it is only as one identifies himself with a school within the church. Precisely so Fenelon maintained his milder Montanism, without a thought of deserting the Latin Church. Afterwards Fenelon drew back, but at last poor Tertullian fell away. So with the Jansenists. They credited the miracles and the convulsions (or ecstasies) of their school, [1847] and condemned those who rejected them, as Tertullian condemns the Psychics. The great expounder of the Nicene Faith (Bp. Bull) does indeed speak very decidedly of Tertullian as a lapser, even when he wrote his first book against Marcion. His semi-schismatic position must be allowed. But, was it a formal lapse at that time? The English non-jurors were long in communion with the Church, even while they denounced their brethren and the "Erastianizing" clergy, much as Tertullian does the Psychics. St. Augustine speaks of Tertullianists [1848] with great moderation, and notes the final downfall of our author as something distinct from Tertullianism. When we reflect, therefore, that only four of all his varied writings (now extant) are proofs of an accomplished lapse, ought we not carefully to maintain the distinction between the Montanistic Tertullian and Tertullian the Montanist? Bishop Bull, it seems to me would not object to this way of putting it, when we consider his own discrimination in the following weighty words. He says: "A clear distinction must be made between those works which Tertullian, when already a Montanist, wrote specifically in defence of Montanism against the church, and those which he composed, as a Montanist indeed, yet not in defence of Montanism against the church, but rather, in defence of the common doctrines of the church--and of Montanus, in opposition to other heretics." Now in arranging the works of this second class, the Prescription comes logically first, because, written in Orthodoxy, it forcibly upholds the Scriptural Rule of Faith, the Catholic touchstone of all professed verity. It is also a necessary Introduction to the great work against Marcion which I have placed next in order; giving it the precedence to which it is entitled in part on chronological ground, in part because of the general purity of its material with the exhibition it presents of the author's mental processes and of his very gradual decline from Truth. Very fortunate were the Edinburgh Editors in securing for this work and some others, the valuable labours of Dr. Holmes, of whom I have elsewhere given some biographical particulars. The merit and fulness of his annotations are so marked, that I have been spared a great deal of work, such as I was forced to bestow on the former volumes of this American Edition. But on the other hand these pages have given me much patient study and toil as an editor, because of the "shreds and patches" in which Tertullian comes to us, in the Edinburgh Series; and because of some typographical peculiarities, exceptional in that Series itself, and presenting complications, when transferred to a new form of mechanical arrangement. For example, apart from some valuable material which belongs to the General Preface, and which I have transferred accordingly, the following dislocations confronted me to begin with: The Marcion is presented to us in Volume VII. apart from the other writings of Tertullian. At the close of Vol. XI. we reach the Ad Nationes, of which Dr. Holmes is the translator, another hand (Mr. Thelwall's) having been employed on former pages of that volume. It is not till we reach Volume XV. that Tertullian again appears, but this volume is wholly the work of Dr. Holmes. Finally, in Volume XVIII., we meet Tertullian again, (Mr. Thelwall the able translator), but, here is placed the "Introduction" to all the works of Tertullian, which, of course, I have, transferred to its proper place. I make these explanations by no means censoriously, but to point out at once the nature of my own task, and the advantage that accrues to the reader, by the order in which the works of the great Tertullian appear in this edition, enabling him to compare different or parallel passages, all methodically arranged in consecutive pages, without a minute's search, or delay. Now, as to typographical difficulties to which I have referred, Dr. Holmes marks all his multiplied and useful notes with brackets, which are almost always superfluous, and which in this American Edition are used to designate my own contributions, when printed with the text, or apart from Preface and Elucidations. These, therefore, I have removed necessarily and with no appreciable loss to the work, but great gain to the beauty of the page. But, again, Dr. Holmes' translations are all so heavily bracketed as to become an eyesore, and the disfigured pages have been often complained of as afflictive to the reader. Many words strictly implied by the original Latin, and which should therefore be unmarked, are yet put between brackets. Even minute words (and, or to wit, or again,) when, in the nature of the case the English idiom requires them, are thus marked. I have not retained these blemishes; but when an inconsiderable word or a repetition does add to the sense, or qualify it, I have italicized such words, throwing more important interpolations into parenthetical marks, which are less painful to the sight than brackets. I have found them quite as serviceable to denote the auxiliary word or phrase; and where the author himself uses a parenthesis, I have observed very few instances in which a sensible reader would confound it with the translator's efforts to eke out the sense. Sometimes, an awkward interpolation has been thrown into a footnote. Occasionally the crabbed sentences of the great Carthaginian are so obscure that Dr. Holmes has been unable to make them lucid, although, with the original in hand, he probably felt a force in his own rendering which the mere English reader must fail to perceive. In a few such instances, noting the fact in the margin, I have tried to bring out the sense, by slight modifications of punctuation and arrangement. Occasionally too I have dropped a superfluous interpolation (such as e.g., to conclude, or let me say again,) when I have found that it only served to clog and overcharge a sentence. Last of all, Dr. Holmes' headings have sometimes been condensed, to avoid phrases and sentences immediately recurring in the chapter. [1849] These purely mechanical parts require a terse form of statement, like those in the English Bible, and I have frequently reduced them on that model, dropping redundant adverbs and adjectives to bring out the catchwords. __________________________________________________________________ [1846] "From Marlboro's eyes the tears of dotage flow, And Swift expires a driveller and a show." [1847] See the story of the Abbé Paris, Guettée, Histoire de L'Eglise de France, Tom. xii. p. 12. Also, Parton, Voltaire, Vol. I. pp. 236, 261, etc. [1848] See opp. Tom. viii. p. 46, Ed. Migne. [1849] Take e.g. the heading to chapter xxiv. of the De Præscriptione. It reads thus: "St. Peter's further vindication. St. Paul was not at all superior to St. Peter in teaching. Nothing was imparted to the former, in the "third heaven," to enable him to add to the faith--however foolishly the heretics may boast of him as if they had, forsooth, been favoured with some of the secrets so imparted to him in paradise." If the reader will turn to the chapter referred to, he will observe an instance of condensation by which nothing is forfeited that is requisite to a heading, though redundancies are dropped. __________________________________________________________________ __________________________________________________________________ I. The Prescription Against Heretics. [1850] [Translated by the Rev. Peter Holmes, D.D., F.R.A.S., Etc., Etc.] ------------------------ Chapter I.--Introductory. Heresies Must Exist, and Even Abound; They are a Probation to Faith. The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) [1851] neither ought their existence to surprise us, for it was foretold that they should come to pass; [1852] nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being "approved." [1853] Groundless, therefore, and inconsiderate is the offence of the many [1854] who are scandalized by the very fact that heresies prevail to such a degree. How great (might their offence have been) if they had not existed. [1855] When it has been determined that a thing must by all means be, it receives the (final) cause for which it has its being. This secures the power through which it exists, in such a way that it is impossible for it not to have existence. __________________________________________________________________ [1850] Of the various forms of the title of this treatise, de Præscriptione Hæreticorum, de Præscriptionibus Hæreticorum, de Præscriptionibus adversus Hæreticos, the first is adopted by Oehler after the oldest authorities, such as the Liber Argobardinus and the Codex Paterniacensis (or Seletstadiensis), and the Editio Princeps of Rhenanus. The term præscriptio is a legal one, meaning a demurrer, or formal objection. The genitive hæreticorum is used in an objective sense, as if adversus hæreticos. Tertullian himself, in de Carne Christi, ii. says, "Sed plenius ejusmodi præscriptionibus adversus omnes hæreses alibi jam usi sumus." The title therefore means, "On the Church's Prescriptive Rule against Heresies of all kinds." [Elucidation I.] [1851] Istas. [1852] Matt. vii. 15; xxiv. 4, 11, 24; 1 Tim. iv. 1-3; 2 Pet. ii. 1. [1853] 1 Cor. xi. 19. [1854] Plerique, "the majority." [1855] The Holy Ghost having foretold that they should exist. (Rigalt.) __________________________________________________________________ Chapter II.--Analogy Between Fevers and Heresies. Heresies Not to Be Wondered At: Their Strength Derived from Weakness of Men's Faith. They Have Not the Truth. Simile of Pugilists and Gladiators in Illustration. Taking the similar case [1856] of fever, which is appointed a place amongst all other deadly and excruciating issues (of life) for destroying man: we are not surprised either that it exists, for there it is, or that it consumes man, for that is the purpose of its existence. In like manner, with respect to heresies, which are produced for the weakening and the extinction of faith, since we feel a dread because they have this power, we should first dread the fact of their existence; for as long as they exist, they have their power; and as long as they have their power, they have their existence. But still fever, as being an evil both in its cause [1857] and in its power, as all know, we rather loathe than wonder at, and to the best of our power guard against, not having its extirpation in our power. Some men prefer wondering at heresies, however, which bring with them eternal death and the heat of a stronger fire, for possessing this power, instead of avoiding their power when they have the means of escape: but heresies would have no power, if (men) would cease to wonder that they have such power. For it either happens that, while men wonder, they fall into a snare, or, because they are ensnared, they cherish their surprise, as if heresies were so powerful because of some truth which belonged to them. It would no doubt be a wonderful thing that evil should have any force of its own, were it not that heresies are strong in those persons who are not strong in faith. In a combat of boxers and gladiators, generally speaking, it is not because a man is strong that he gains the victory, or loses it because he is not strong, but because he who is vanquished was a man of no strength; and indeed this very conqueror, when afterwards matched against a really powerful man, actually retires crest-fallen from the contest. In precisely the same way, heresies derive such strength as they have from the infirmities of individuals--having no strength whenever they encounter a really powerful faith. __________________________________________________________________ [1856] Denique has in Tertullian sometimes the meaning of proinde. [1857] Causam "purpose," "final cause." __________________________________________________________________ Chapter III.--Weak People Fall an Easy Prey to Heresy, Which Derives Strength from the General Frailty of Mankind. Eminent Men Have Fallen from Faith; Saul, David, Solomon. The Constancy of Christ. It is usual, indeed, with persons of a weaker character, to be so built up (in confidence) by certain individuals who are caught by heresy, as to topple over into ruin themselves. How comes it to pass, (they ask), that this woman or that man, who were the most faithful, the most prudent, and the most approved [1858] in the church, have gone over to the other side? Who that asks such a question does not in fact reply to it himself, to the effect that men whom heresies have been able to pervert [1859] ought never to have been esteemed prudent, or faithful, or approved? This again is, I suppose, an extraordinary thing, that one who has been approved should afterwards fall back? Saul, who was good beyond all others, is afterwards subverted by envy. [1860] David, a good man "after the Lord's own heart," [1861] is guilty afterwards of murder and adultery. [1862] Solomon, endowed by the Lord with all grace and wisdom, is led into idolatry, by women. [1863] For to the Son of God alone was it reserved to persevere to the last without sin. [1864] But what if a bishop, if a deacon, if a widow, if a virgin, if a doctor, if even a martyr, [1865] have fallen from the rule (of faith), will heresies on that account appear to possess [1866] the truth? Do we prove the faith [1867] by the persons, or the persons by the faith? No one is wise, no one is faithful, no one excels in dignity, [1868] but the Christian; and no one is a Christian but he who perseveres even to the end. [1869] You, as a man, know any other man from the outside appearance. You think as you see. And you see as far only as you have eyes. But says (the Scripture), "the eyes of the Lord are lofty." [1870] "Man looketh at the outward appearance, but God looketh at the heart." [1871] "The Lord (beholdeth and) knoweth them that are His;" [1872] and "the plant which (my heavenly Father) hath not planted, He rooteth up;" [1873] and "the first shall," as He shows, "be last;" [1874] and He carries "His fan in His hand to purge His threshing-floor." [1875] Let the chaff of a fickle faith fly off as much as it will at every blast of temptation, all the purer will be that heap of corn which shall be laid up in the garner of the Lord. Did not certain of the disciples turn back from the Lord Himself, [1876] when they were offended? Yet the rest did not therefore think that they must turn away from following Him, [1877] but because they knew that He was the Word of Life, and was come from God, [1878] they continued in His company to the very last, after He had gently inquired of them whether they also would go away. [1879] It is a comparatively small thing, [1880] that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenæus, deserted His apostle: [1881] the betrayer of Christ was himself one of the apostles. We are surprised at seeing His churches forsaken by some men, although the things which we suffer after the example of Christ Himself, show us to be Christians. "They went out from us," says (St. John,) "but they were not of us. If they had been of us, they would no doubt have continued with us." [1882] __________________________________________________________________ [1858] Usitatissimi, "most experienced." [1859] Demutare. [1860] 1 Sam. xviii. 8, 9. [1861] 1 Sam. xiii. 14. [1862] 2 Sam. xi. [1863] 1 Kings xi. 4. [1864] Heb. iv. 15. [See p. 221, supra.] [1865] [Here the word martyr means no more than a witness or confessor, and may account for what are called exaggerated statements as to the number of primitive martyrs. See Kaye p. 128.] [1866] Obtinere. [1867] Fidem, "The Creed." [1868] Major. [1869] Matt. x. 22. [1870] Jer. xxxii. 19. [1871] 1 Sam. xvi. 7. [1872] 2 Tim. ii. 19. [1873] Matt. xv. 13. [1874] Matt. xx. 16. [1875] Matt. iii. 12. [1876] John vi. 66. [1877] A vestigiis ejus. [1878] John i. 1; vi. 68, and xvi. 30. [1879] John vi. 67. [1880] Minus. [1881] 2 Tim. i. 15; ii. 17; 1 Tim. i. 20. [1882] 1 John ii. 19. [i.e., with the Apostolic Churches. See Cap. xx, infra.] __________________________________________________________________ Chapter IV.--Warnings Against Heresy Given Us in the New Testament. Sundry Passages Adduced. These Imply the Possibility of Falling into Heresy. But let us rather be mindful of the sayings of the Lord, and of the letters of the apostles; for they have both told us beforehand that there shall be heresies, and have given us, in anticipation, warnings to avoid them; and inasmuch as we are not alarmed because they exist, so we ought not to wonder that they are capable of doing that, on account of which they must be shunned. The Lord teaches us that many "ravening wolves shall come in sheep's clothing." [1883] Now, what are these sheep's clothing's, but the external surface of the Christian profession? Who are the ravening wolves but those deceitful senses and spirits which are lurking within to waste the flock of Christ? Who are the false prophets but deceptive predictors of the future? Who are the false apostles but the preachers of a spurious gospel? [1884] Who also are the Antichrists, both now and evermore, but the men who rebel against Christ? [1885] Heresies, at the present time, will no less rend the church by their perversion of doctrine, than will Antichrist persecute her at that day by the cruelty of his attacks, [1886] except that persecution make seven martyrs, (but) heresy only apostates. And therefore "heresies must needs be in order that they which are approved might be made manifest," [1887] both those who remained stedfast under persecution, and those who did not wander out of their way [1888] into heresy. For the apostle does not mean [1889] that those persons should be deemed approved who exchange their creed for heresy; although they contrariously interpret his words to their own side, when he says in another passage, "Prove all things; hold fast that which is good;" [1890] as if, after proving all things amiss, one might not through error make a determined choice of some evil thing. __________________________________________________________________ [1883] Matt. vii. 15. [1884] Adulteri evangelizatores, the spurious preachers of the gospel. [Galat. i. 8, 9, an example of Apostolic præscription.] [1885] Hoc scil. "tempore." [1886] Oehler's "persecutionem" ought of course to be "persecutionum." [1887] 1 Cor. xi. 19. [1888] Exorbitaverint. [1889] Juvat. [1890] 1 Thess. v. 21. [But Truth is to be demonstrated as a theorem, not treated as a problem of which we must seek the solution.] __________________________________________________________________ Chapter V.--Heresy, as Well as Schism and Dissension, Disapproved by St. Paul, Who Speaks of the Necessity of Heresies, Not as a Good, But, by the Will of God, Salutary Trials for Training and Approving the Faith of Christians. Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately adds heresies likewise. Now, that which he subjoins to evil things, he of course confesses to be itself an evil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that "there must be heresies also." [1891] For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), that heresies were good, that his object was to forewarn us that we ought not to be surprised at temptations of even a worse stamp, since (he said) they tended "to make manifest all such as were approved;" [1892] in other words, those whom they were unable to pervert. [1893] In short, since the whole passage [1894] points to the maintenance of unity and the checking of divisions, inasmuch as heresies sever men from unity no less than schisms and dissensions, no doubt he classes heresies under the same head of censure as he does schisms also and dissensions. And by so doing, he makes those to be "not approved," who have fallen into heresies; more especially when with reproofs he exhorts [1895] men to turn away from such, teaching them that they should "all speak and think the selfsame thing," [1896] the very object which heresies do not permit. __________________________________________________________________ [1891] 1 Cor. xi. 19. [1892] 1 Cor. xi. 18. [1893] Depravare. [1894] Capitulum. [1895] Objurget. [1896] 1 Cor. i. 10. __________________________________________________________________ Chapter VI.--Heretics are Self-Condemned. Heresy is Self-Will, Whilst Faith is Submission of Our Will to the Divine Authority. The Heresy of Apelles. On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts "heresies" among "the sins of the flesh," [1897] who also intimates to Titus, that "a man who is a heretic" must be "rejected after the first admonition," on the ground that "he that is such is perverted, and committeth sin, as a self-condemned man." [1898] Indeed, in almost every epistle, when enjoining on us (the duty) of avoiding false doctrines, he sharply condemns [1899] heresies. Of these the practical effects [1900] are false doctrines, called in Greek heresies, [1901] a word used in the sense of that choice which a man makes when he either teaches them (to others) [1902] or takes up with them (for himself). [1903] For this reason it is that he calls the heretic self-condemned, [1904] because he has himself chosen that for which he is condemned. We, however, are not permitted to cherish any object [1905] after our own will, nor yet to make choice of that which another has introduced of his private fancy. In the Lord's apostles we possess our authority; for even they did not of themselves choose to introduce anything, but faithfully delivered to the nations (of mankind) the doctrine [1906] which they had received from Christ. If, therefore, even "an angel from heaven should preach any other gospel" (than theirs), he would be called accursed [1907] by us. The Holy Ghost had even then foreseen that there would be in a certain virgin (called) Philumene [1908] an angel of deceit, "transformed into an angel of light," [1909] by whose miracles and illusions [1910] Apelles was led (when) he introduced his new heresy. __________________________________________________________________ [1897] Gal. v. 20. [1898] Tit. iii. 10, 11. [1899] Taxat. [1900] Opera. [1901] Haireseis . [1902] Instituendas. [1903] Suscipiendas. [1904] [A remarkable word is subjoined by the Apostle (exestraptai) which signifies turned inside out, and so self-condemned, as exhibiting his inward contentiousness and pravity. [1905] Nihil, any doctrine. [1906] Disciplinam, including both the principles and practice of the Christian religion. [1907] Anathema. See Gal. i. 8. [1908] Concerning Philumene, see below, chap. xxv.; Eusebius, Hist. Eccl. v. 13; Augustine, de Hæres, chap. xlii. ; Jerome, Epist. adv. Ctesiph. (Works, ed. Ben.) iv. 477, and in his Commentary on Galatians, ii. See also Tertullian, Against Marcion, p. 139, Edinb. Edition. [1909] 2 Cor. xi. 14. [1910] Præstigiis. __________________________________________________________________ Chapter VII.--Pagan Philosophy the Parent of Heresies. The Connection Between Deflections from Christian Faith and the Old Systems of Pagan Philosophy. These are "the doctrines" of men and "of demons" [1911] produced for itching ears of the spirit of this world's wisdom: this the Lord called "foolishness," [1912] and "chose the foolish things of the world" to confound even philosophy itself. For (philosophy) it is which is the material of the world's wisdom, the rash interpreter of the nature and the dispensation of God. Indeed [1913] heresies are themselves instigated [1914] by philosophy. From this source came the Æons, and I known not what infinite forms, [1915] and the trinity of man [1916] in the system of Valentinus, who was of Plato's school. From the same source came Marcion's better god, with all his tranquillity; he came of the Stoics. Then, again, the opinion that the soul dies is held by the Epicureans; while the denial of the restoration of the body is taken from the aggregate school of all the philosophers; also, when matter is made equal to God, then you have the teaching of Zeno; and when any doctrine is alleged touching a god of fire, then Heraclitus comes in. The same subject-matter is discussed over and over again [1917] by the heretics and the philosophers; the same arguments [1918] are involved. Whence comes evil? Why is it permitted? What is the origin of man? and in what way does he come? Besides the question which Valentinus has very lately proposed--Whence comes God? Which he settles with the answer: From enthymesis and ectroma. [1919] Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, [1920] so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions--embarrassing [1921] even to itself, retracting everything, and really treating of [1922] nothing! Whence spring those "fables and endless genealogies," [1923] and "unprofitable questions," [1924] and "words which spread like a cancer?" [1925] From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against. Writing to the Colossians, he says, "See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost." [1926] He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom which pretends to know the truth, whilst it only corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects. What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from "the porch of Solomon," [1927] who had himself taught that "the Lord should be sought in simplicity of heart." [1928] Away with [1929] all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief. For this is our palmary faith, that there is nothing which we ought to believe besides. __________________________________________________________________ [1911] 1 Tim. iv. 1. [1912] 1 Cor. iii. 18 and 25. [1913] Denique. [1914] Subornantur. [1915] Formeæ, "Ideæ" (Oehler). [1916] See Tertullian's treatises, adversus Valentinum, xxv., and de Anima, xxi.; also Epiphanius, Hær. xxxi . 23. [1917] Volutatur. [1918] Retractatus. [1919] "De enthymesi;" for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, "the mind in operation." (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ektroma, that is, abortion. [1920] Sententiis. [1921] Molestam. [1922] Tractaverit, in the sense of conclusively settling. [1923] 1 Tim. i. 4. [1924] Tit. iii. 9. [1925] 2 Tim. ii. 17. [1926] Col. ii. 8. The last clause, "præter providentiam Spiritus Sancti," is either Tertullian's reading, or his gloss of the apostle's ou kata Christon--"not after Christ." [1927] Because in the beginning of the church the apostles taught in Solomon's porch, Acts iii. 5. [1928] Wisdom of Solomon, i. 1. [1929] Viderint. __________________________________________________________________ Chapter VIII.--Christ's Word, Seek, and Ye Shall Find, No Warrant for Heretical Deviations from the Faith. All Christ's Words to the Jews are for Us, Not Indeed as Specific Commands, But as Principles to Be Applied. I come now to the point which (is urged both by our own brethren and by the heretics). Our brethren adduce it as a pretext for entering on curious inquiries, [1930] and the heretics insist on it for importing the scrupulosity (of their unbelief). [1931] It is written, they say, "Seek, and ye shall find." [1932] Let us remember at what time the Lord said this. I think it was at the very outset of His teaching, when there was still a doubt felt by all whether He were the Christ, and when even Peter had not yet declared Him to be the Son of God, and John (Baptist) had actually ceased to feel assurance about Him. [1933] With good reason, therefore, was it then said, "Seek, and ye shall find," when inquiry was still be to made of Him who was not yet become known. Besides, this was said in respect of the Jews. For it is to them that the whole matter [1934] of this reproof [1935] pertains, seeing that they had (a revelation) where they might seek Christ. "They have," says He, "Moses and Elias," [1936] --in other words, the law and the prophets, which preach Christ; as also in another place He says plainly, "Search the Scriptures, in which ye expect (to find) salvation; for they testify of me;" [1937] which will be the meaning of "Seek, and ye shall find." For it is clear that the next words also apply to the Jews: "Knock, and it shall be opened unto you." [1938] The Jews had formerly been in covenant with [1939] God; but being afterwards cast off on account of their sins, they began to be [1940] without God. The Gentiles, on the contrary, had never been in covenant with God; they were only as "a drop from a bucket," and "as dust from the threshing floor," [1941] and were ever outside the door. Now, how shall he who was always outside knock at the place where he never was? What door does he know of, when he has passed through none, either by entrance or ejection? Is it not rather he who is aware that he once lived within and was thrust out, that (probably) found the door and knocked thereat? In like manner, "Ask, and ye shall receive," [1942] is suitably said [1943] to one who was aware from whom he ought to ask,--by whom also some promise had been given; that is to say, "the God of Abraham, of Isaac, and of Jacob." Now, the Gentiles knew nothing either of Him, or of any of His promises. Therefore it was to Israel that he spake when He said, "I am not sent but to the lost sheep of the house of Israel." [1944] Not yet had He "cast to the dogs the children's bread;" [1945] not yet did He charge them to "go into the way of the Gentiles." [1946] It is only at the last that He instructs them to "go and teach all nations, and baptize them," [1947] when they were so soon to receive "the Holy Ghost, the Comforter, who should guide them into all the truth." [1948] And this, too, makes towards the same conclusion. If the apostles, who were ordained [1949] to be teachers to the Gentiles, were themselves to have the Comforter for their teacher, far more needless [1950] was it to say to us, "Seek, and ye shall find," to whom was to come, without research, [1951] our instruction [1952] by the apostles, and to the apostles themselves by the Holy Ghost. All the Lord's sayings, indeed, are set forth for all men; through the ears of the Jews have they passed on to us. Still most of them were addressed to Jewish persons; [1953] they therefore did not constitute instruction properly designed [1954] for ourselves, but rather an example. [1955] __________________________________________________________________ [1930] Curiositatem. [1931] Scrupulositatem, "hair-splitting." [1932] Matt. vii. 7. [1933] See our translation of the Anti-Marcion, iv. 18 (infra), and Tertullian's treatise, de Bapt. x. [1934] Sermo. [1935] Suggillationis. [1936] Luke xvi. 29. [1937] John v. 39. [1938] Matt. vii. 7. [1939] Penes. [1940] Or, "were for the first time." [1941] Isa. xl. 15. [1942] Matt. vii. 7. [1943] Competit. [1944] Matt. xv. 24. [1945] Ver. 26. [1946] Matt. x. 5. [1947] Matt. xxviii. 19. [1948] John xvi. 13. [1949] Destinati. [1950] Multo magis vacabat. [1951] Ultro. [1952] Doctrina. [1953] In personas, i.e., Judæorum (Oehler). [1954] Proprietatem admonitionis. [1955] "That is, not a specific command" primarily meant for us, but a principle "to be applied by us" (Dodgson). __________________________________________________________________ Chapter IX.--The Research After Definite Truth Enjoined on Us. When We Have Discovered This, We Should Be Content. I now purposely [1956] relinquish this ground of argument. Let it be granted, that the words, "Seek, and ye shall find," were addressed to all men (equally). Yet even here one's aim is [1957] carefully to determine [1958] the sense of the words [1959] consistently with [1960] (that reason), [1961] which is the guiding principle [1962] in all interpretation. (Now) no divine saying is so unconnected [1963] and diffuse, that its words only are to be insisted on, and their connection left undetermined. But at the outset I lay down (this position) that there is some one, and therefore definite, thing taught by Christ, which the Gentiles are by all means bound to believe, and for that purpose to "seek," in order that they may be able, when they have "found" it, to believe. However, [1964] there can be no indefinite seeking for that which has been taught as one only definite thing. You must "seek" until you "find," and believe when you have found; nor have you anything further to do but to keep what you have believed provided you believe this besides, that nothing else is to be believed, and therefore nothing else is to be sought, after you have found and believed what has been taught by Him who charges you to seek no other thing than that which He has taught. [1965] When, indeed, any man doubts about this, proof will be forthcoming, [1966] that we have in our possession [1967] that which was taught by Christ. Meanwhile, such is my confidence in our proof, that I anticipate it, in the shape of an admonition to certain persons, not "to seek" anything beyond what they have believed--that this is what they ought to have sought, how to avoid [1968] interpreting, "Seek, and ye shall find," without regard to the rule of reason. __________________________________________________________________ [1956] Sponte. [1957] Expetit. [1958] Certare. [1959] Sensus. [1960] Cum. [1961] See Oehler's note. [1962] Gubernaculo. See Irenæus, ii. 46, for a similar view (Rigalt.). Surely Dodgson's version, if intelligible in itself even, incorrectly represents Tertullian's sense. [1963] Dissoluta. [1964] Porro. [1965] [Not to be contented with Truth, once known, is a sin preceding that against the Holy Spirit, and this state of mind explains the judicial blindness inflicted on Lapsers, as asserted by St. Paul, 2 Thess. ii. 10, 13, where note--"they received not the love of the truth." They had it and were not content with it.] [1966] Constabit. [1967] Penes nos. [1968] Ne. __________________________________________________________________ Chapter X.--One Has Succeeded in Finding Definite Truth, When He Believes. Heretical Wits are Always Offering Many Things for Vain Discussion, But We are Not to Be Always Seeking. Now the reason of this saying is comprised in three points: in the matter, in the time, in the limit. [1969] In the matter, so that you must consider what it is you have to seek; in the time, when you have to seek; in the limit, how long. What you have "to seek," then, is that which Christ has taught, [1970] (and you must go on seeking) of course for such time as you fail to find, [1971] --until indeed you find [1972] it. But you have succeeded in finding [1973] when you have believed. For you would not have believed if you had not found; as neither would you have sought except with a view to find. Your object, therefore, in seeking was to find; and your object in finding was to believe. All further delay for seeking and finding you have prevented [1974] by believing. The very fruit of your seeking has determined for you this limit. This boundary [1975] has He set for you Himself, who is unwilling that you should believe anything else than what He has taught, or, therefore, even seek for it. If, however, because so many other things have been taught by one and another, we are on that account bound to go on seeking, so long as we are able to find anything, we must (at that rate) be ever seeking, and never believe anything at all. For where shall be the end of seeking? where the stop [1976] in believing? where the completion in finding? (Shall it be) with Marcion? But even Valentinus proposes (to us the) maxim, "Seek, and ye shall find." (Then shall it be) with Valentinus? Well, but Apelles, too, will assail me with the same quotation; Hebion also, and Simon, and all in turn, have no other argument wherewithal to entice me, and draw me over to their side. Thus I shall be nowhere, and still be encountering [1977] (that challenge), "Seek, and ye shall find," precisely as if I had no resting-place; [1978] as if (indeed) I had never found that which Christ has taught--that which ought [1979] to be sought, that which must needs [1980] be believed. __________________________________________________________________ [1969] In modo. [1970] This is, "the matter." [1971] "The time." [1972] "The limit." [1973] Invenisti. [1974] Fixisti, "determined." [1975] Fossam. [1976] Statio, "resting-place." [1977] Dum convenero. [1978] This is the rendering of Oehler's text, "et velut si nusquam. There are other readings of this obscure passage, of which as we add the two most intelligible. The Codex Agobardinus has, "et velim si nunquam;" that is, "and I would that I were nowhere," with no fixed belief--in such wise as never to have had the truth; not, as must now be, to have forfeited it. (Dodgson). This seems far-fetched, and inferior to the reading of Pamelius and his mss.: "et velint me sic esse nusquam;"--or (as Semler puts it) "velint sic nusquam;" i.e., "and they (the heretics) would wish me to be nowhere"--without the fixed faith of the Catholic. This makes good sense. [Semler is here mentioned, and if anybody wishes to understand what sort of editor he was, he may be greatly amused by Kaye's examination of some of his positions, pp. 64-84. Elucidation II.] [1979] Oportet. [1980] Necesse est. Observe these degrees of obligation. __________________________________________________________________ Chapter XI.--After We Have Believed, Search Should Cease; Otherwise It Must End in a Denial of What We Have Believed. No Other Object Proposed for Our Faith. There is impunity in erring, if there is no delinquency; although indeed to err it is itself an act of delinquency. [1981] With impunity, I repeat, does a man ramble, [1982] when he (purposely) deserts nothing. But yet, if I have believed what I was bound to believe, and then afterwards think that there is something new to be sought after, I of course expect that there is something else to be found, although I should by no means entertain such expectation, unless it were because I either had not believed, although I apparently had become a believer, or else have ceased to believe. If I thus desert my faith, I am found to be a denier thereof. Once for all I would say, No man seeks, except him who either never possessed, or else has lost (what he sought). The old woman (in the Gospel) [1983] had lost one of her ten pieces of silver, and therefore she sought it; [1984] when, however, she found it, she ceased to look for it. The neighbour was without bread, and therefore he knocked; but as soon as the door was opened to him, and he received the bread, he discontinued knocking. [1985] The widow kept asking to be heard by the judge, because she was not admitted; but when her suit was heard, thenceforth she was silent. [1986] So that there is a limit both to seeking, and to knocking, and to asking. "For to every one that asketh," says He, "it shall be given, and to him that knocketh it shall be opened, and by him that seeketh it shall be found." [1987] Away with the man [1988] who is ever seeking because he never finds; for he seeks there where nothing can be found. Away with him who is always knocking because it will never be opened to him; for he knocks where there is none (to open). Away with him who is always asking because he will never be heard; for he asks of one who does not hear. __________________________________________________________________ [1981] Quamvis et errare delinquere est. [1982] Vagatur. [1983] Anus illa. [1984] Luke xv. 8. [1985] Luke xi. 5. [1986] Luke xviii. 2, 3. [1987] Luke xi. 9. [1988] Viderit. __________________________________________________________________ Chapter XII.--A Proper Seeking After Divine Knowledge, Which Will Never Be Out of Place or Excessive, is Always Within the Rule of Faith. As for us, although we must still seek, and that always, yet where ought our search to be made? Amongst the heretics, where all things are foreign [1989] and opposed to our own verity, and to whom we are forbidden to draw near? What slave looks for food from a stranger, not to say an enemy of his master? What soldier expects to get bounty and pay from kings who are unallied, I might almost say hostile--unless forsooth he be a deserter, and a runaway, and a rebel? Even that old woman [1990] searched for the piece of silver within her own house. It was also at his neighbour's door that the persevering assailant kept knocking. Nor was it to a hostile judge, although a severe one, that the widow made her appeal. No man gets instruction [1991] from that which tends to destruction. [1992] No man receives illumination from a quarter where all is darkness. Let our "seeking," therefore be in that which is our own, and from those who are our own: and concerning that which is our own,--that, and only that, [1993] which can become an object of inquiry without impairing the rule of faith. __________________________________________________________________ [1989] Extranea. [1990] Although Tertullian calls her "anus," St. Luke's word is gune not graus. [1991] Instrui potest. [1992] Unde destruitur. [1993] Idque dumtaxat. __________________________________________________________________ Chapter XIII.--Summary of the Creed, or Rule of Faith. No Questions Ever Raised About It by Believers. Heretics Encourage and Perpetuate Thought Independent of Christ's Teaching. Now, with regard to this rule of faith--that we may from this point [1994] acknowledge what it is which we defend--it is, you must know, that which prescribes the belief that there is one only God, and that He is none other than the Creator of the world, who produced all things out of nothing through His own Word, first of all sent forth; [1995] that this Word is called His Son, and, under the name of God, was seen "in diverse manners" by the patriarchs, heard at all times in the prophets, at last brought down by the Spirit and Power of the Father into the Virgin Mary, was made flesh in her womb, and, being born of her, went forth as Jesus Christ; thenceforth He preached the new law and the new promise of the kingdom of heaven, worked miracles; having been crucified, He rose again the third day; (then) having ascended [1996] into the heavens, He sat at the right hand of the Father; sent instead of Himself [1997] the Power of the Holy Ghost to lead such as believe; will come with glory to take the saints to the enjoyment of everlasting life and of the heavenly promises, and to condemn the wicked to everlasting fire, after the resurrection of both these classes shall have happened, together with the restoration of their flesh. This rule, as it will be proved, was taught by Christ, and raises amongst ourselves no other questions than those which heresies introduce, and which make men heretics. [1998] __________________________________________________________________ [1994] Jam hinc. [1995] Primo omnium demissum. Literally, "sent down." See on this procession of the Son of God to create the world, Bishop Bull's Defence of the Nicene Creed, etc., by the translator of this work, pp. 445 and following. [1996] Ereptum, having been taken away. [1997] Vicariam. [Scott's Christian Life, Vol. III. p. 64.] [1998] [See Bunsen (Hippol. III. Notes, etc., p. 129.) for a castigated form of the Latin Creed, as used in Rome. Observe it lacks the word Catholic. But a much better study of these formulas may be found in Dupin's comparative Table. First Cent. pp. 9-12.] __________________________________________________________________ Chapter XIV.--Curiosity Ought Not Range Beyond the Rule of Faith. Restless Curiosity, the Feature of Heresy. So long, however, as its form exists in its proper order, you may seek and discuss as much as you please, and give full rein to [1999] your curiosity, in whatever seems to you to hang in doubt, or to be shrouded in obscurity. You have at hand, no doubt, some learned [2000] brother gifted with the grace of knowledge, some one of the experienced class, some one of your close acquaintance who is curious like yourself; although with yourself, a seeker he will, after all, [2001] be quite aware [2002] that it is better for you to remain in ignorance, lest you should come to know what you ought not, because you have acquired the knowledge of what you ought to know. [2003] "Thy faith," He says, "hath saved thee" [2004] not observe your skill [2005] in the Scriptures. Now, faith has been deposited in the rule; it has a law, and (in the observance thereof) salvation. Skill, [2006] however, consists in curious art, having for its glory simply the readiness that comes from knack. [2007] Let such curious art give place to faith; let such glory yield to salvation. At any rate, let them either relinquish their noisiness, [2008] or else be quiet. To know nothing in opposition to the rule (of faith), is to know all things. (Suppose) that heretics were not enemies to the truth, so that we were not forewarned to avoid them, what sort of conduct would it be to agree with men who do themselves confess that they are still seeking? For if they are still seeking, they have not as yet found anything amounting to certainty; and therefore, whatever they seem for a while [2009] to hold, they betray their own scepticism, [2010] whilst they continue seeking. You therefore, who seek after their fashion, looking to those who are themselves ever seeking, a doubter to doubters, a waverer to waverers, must needs be "led, blindly by the blind, down into the ditch." [2011] But when, for the sake of deceiving us, they pretend that they are still seeking, in order that they may palm [2012] their essays [2013] upon us by the suggestion of an anxious sympathy, [2014] --when, in short (after gaining an access to us), they proceed at once to insist on the necessity of our inquiring into such points as they were in the habit of advancing, then it is high time for us in moral obligation [2015] to repel [2016] them, so that they may know that it is not Christ, but themselves, whom we disavow. For since they are still seekers, they have no fixed tenets yet; [2017] and being not fixed in tenet, they have not yet believed; and being not yet believers, they are not Christians. But even though they have their tenets and their belief, they still say that inquiry is necessary in order to discussion. [2018] Previous, however, to the discussion, they deny what they confess not yet to have believed, so long as they keep it an object of inquiry. When men, therefore, are not Christians even on their own admission, [2019] how much more (do they fail to appear such) to us! What sort of truth is that which they patronize, [2020] when they commend it to us with a lie? Well, but they actually [2021] treat of the Scriptures and recommend (their opinions) out of the Scriptures! To be sure they do. [2022] From what other source could they derive arguments concerning the things of the faith, except from the records of the faith? __________________________________________________________________ [1999] Omnem libidinem effundas, "pour out the whole desire for." [2000] Doctor, literally, "teacher." See Eph. iv. 11; also above; chap. iii. p. 244. [2001] This seems to be the more probable meaning of novissime in this rather obscure sentence. Oehler treats it adverbially as "postremo," and refers to a similar use of the word below in chap. xxx. Dr. Routh (and, after him, the translator in The Library of the Fathers, Tertullian, p. 448) makes the word a noun, "thou newest of novices," and refers to Tertullian's work, against Praxeas, chap. xxvii., for a like use. This seems to us too harsh for the present context. [2002] Sciet. [2003] See 1 Cor. xii. 8. [2004] Luke xviii. 42. [2005] Exercitatio. [2006] Exercitatio. [2007] De peritiæ studio. [2008] Non obstrepant. [2009] Interim. [2010] Dubitationem. [2011] Matt. xv. 14. [2012] Insinuent. [2013] Tractatus. [2014] Or, "by instilling an anxiety into us" (Dodgson). [2015] Jam debemus. [2016] Refutare. [2017] Nondum tenent. [2018] Ut defendant. [2019] Nec sibi sunt. [2020] Patrocinantur. [2021] Ipsi. [2022] Scilicet. __________________________________________________________________ Chapter XV.--Heretics Not to Be Allowed to Argue Out of the Scriptures. The Scriptures, in Fact, Do Not Belong to Them. [2023] We are therefore come to (the gist of) our position; for at this point we were aiming, and for this we were preparing in the preamble of our address (which we have just completed),--so that we may now join issue on the contention to which our adversaries challenge us. They put forward [2024] the Scriptures, and by this insolence [2025] of theirs they at once influence some. In the encounter itself, however, they weary the strong, they catch the weak, and dismiss waverers with a doubt. Accordingly, we oppose to them this step above all others, of not admitting them to any discussion of the Scriptures. [2026] If in these lie their resources, before they can use them, it ought to be clearly seen to whom belongs the possession of the Scriptures, that none may be admitted to the use thereof who has no title at all to the privilege. __________________________________________________________________ [2023] [See Marcion, B. I. Cap. xxii. infra, note.] [2024] Obtendunt. [2025] Audacia. [2026] De Scripturis. But as this preposition is often the sign of the instrument in Tertullian, this phrase may mean "out of," or "by means of the Scriptures." See the last chapter. __________________________________________________________________ Chapter XVI.--Apostolic Sanction to This Exclusion of Heretics from the Use of the Scriptures. Heretics, According to the Apostle, are Not to Be Disputed With, But to Be Admonished. I might be thought to have laid down this position to remedy distrust in my case, [2027] or from a desire of entering on the contest [2028] in some other way, were there not reasons on my side, especially this, that our faith owes deference [2029] to the apostle, who forbids us to enter on "questions," or to lend our ears to new-fangled statements, [2030] or to consort with a heretic "after the first and second admonition," [2031] not, (be it observed,) after discussion. Discussion he has inhibited in this way, by designating admonition as the purpose of dealing with a heretic, and the first one too, because he is not a Christian; in order that he might not, after the manner of a Christian, seem to require correction again and again, and "before two or three witnesses," [2032] seeing that he ought to be corrected, for the very reason that he is not to be disputed with; and in the next place, because a controversy over the Scriptures can, clearly, [2033] produce no other effect than help to upset either the stomach or the brain. __________________________________________________________________ [2027] De consilio diffidentiæ. [2028] Constitutionis, "prima causarum conflictio,"--a term of the law courts. [2029] Obsequium. [2030] 1 Tim. vi. 3, 4. [2031] Tit. iii. 10. [2032] Matt. xviii. 16. [2033] Plane, ironical. __________________________________________________________________ Chapter XVII.--Heretics, in Fact, Do Not Use, But Only Abuse, Scripture. No Common Ground Between Them and You. Now this heresy of yours [2034] does not receive certain Scriptures; and whichever of them it does receive, it perverts by means of additions and diminutions, for the accomplishment of it own purpose; and such as it does receive, it receives not in their entirety; but even when it does receive any up to a certain point [2035] as entire, it nevertheless perverts even these by the contrivance of diverse interpretations. Truth is just as much opposed by an adulteration of its meaning as it is by a corruption of its text. [2036] Their vain presumptions must needs refuse to acknowledge the (writings) whereby they are refuted. They rely on those which they have falsely put together, and which they have selected, because of [2037] their ambiguity. Though most skilled [2038] in the Scriptures, you will make no progress, [2039] when everything which you maintain is denied on the other side, and whatever you deny is (by them) maintained. As for yourself, indeed, you will lose nothing but your breath, and gain nothing but vexation from their blasphemy. __________________________________________________________________ [2034] Ista hæresis. [2035] Aliquatenus. [2036] Stilus. [2037] "De" has often the sense of "propter" in our author. [2038] Literally, "O most skilled." [2039] Quid promovebis. __________________________________________________________________ Chapter XVIII.--Great Evil Ensues to the Weak in Faith, from Any Discussion Out of the Scriptures. Conviction Never Comes to the Heretic from Such a Process. But with respect to the man for whose sake you enter on the discussion of the Scriptures, [2040] with the view of strengthening him when afflicted with doubts, (let me ask) will it be to the truth, or rather to heretical opinions that he will lean? Influenced by the very fact that he sees you have made no progress, whilst the other side is on an equal footing [2041] (with yourself) in denying and in defence, or at any rate on a like standing [2042] he will go away confirmed in his uncertainty [2043] by the discussion, not knowing which side to adjudge heretical. For, no doubt, they too are able [2044] to retort these things on us. It is indeed a necessary consequence that they should go so far as to say that adulterations of the Scriptures, and false expositions thereof, are rather introduced by ourselves, inasmuch as they, no less than we [2045] maintain that truth is on their side. __________________________________________________________________ [2040] Or, "from the Scriptures." [2041] Æquo gradu. [2042] Statu certe pari. [2043] Incertior. [2044] Habent. [2045] Proinde. __________________________________________________________________ Chapter XIX.--Appeal, in Discussion of Heresy, Lies Not to the Scriptures. The Scriptures Belong Only to Those Who Have the Rule of Faith. Our appeal, therefore, must not be made to the Scriptures; nor must controversy be admitted on points in which victory will either be impossible, [2046] or uncertain, or not certain enough. [2047] But even if a discussion from the Scriptures [2048] should not turn out in such a way as to place both sides on a par, (yet) the natural order of things would require that this point should be first proposed, which is now the only one which we must discuss: "With whom lies that very faith to which the Scriptures belong. [2049] From what and through whom, and when, and to whom, has been handed down that rule, [2050] by which men become Christians?" For wherever it shall be manifest that the true Christian rule and faith shall be, there will likewise be the true Scriptures and expositions thereof, and all the Christian traditions. __________________________________________________________________ [2046] Nulla. [2047] Parum certa. [2048] Conlatio scripturarum, or, "a polemical comparison of the Scriptures." [2049] Quibus competat fides ipsa cujus sint Scripturæ. [2050] Disciplina [or, where was the guide-post set?] __________________________________________________________________ Chapter XX.--Christ First Delivered the Faith. The Apostles Spread It; They Founded Churches as the Depositories Thereof. That Faith, Therefore, is Apostolic, Which Descended from the Apostles, Through Apostolic Churches. Christ Jesus our Lord (may He bear with me a moment in thus expressing myself!), whosoever He is, of what God soever He is the Son, of what substance soever He is man and God, of what faith soever He is the teacher, of what reward soever He is the Promiser, did, whilst He lived on earth, Himself declare what He was, what He had been, what the Father's will was which He was administering, what the duty of man was which He was prescribing; (and this declaration He made,) either openly to the people, or privately to His disciples, of whom He had chosen the twelve chief ones to be at His side, [2051] and whom He destined to be the teachers of the nations. Accordingly, after one of these had been struck off, He commanded the eleven others, on His departure to the Father, to "go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost." [2052] Immediately, therefore, so did the apostles, whom this designation indicates as "the sent." Having, on the authority of a prophecy, which occurs in a psalm of David, [2053] chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judæa, and founding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith, [2054] and the seeds of doctrine, and are every day deriving them, [2055] that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches. Every sort of thing [2056] must necessarily revert to its original for its classification. [2057] Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring). In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion, [2058] and title of brotherhood, and bond [2059] of hospitality,--privileges [2060] which no other rule directs than the one tradition of the selfsame mystery. [2061] __________________________________________________________________ [2051] Mark iv. 34. [2052] Matt. xxviii. 19. [2053] Ps. cix. 8; comp. with Acts i. 15-20. [2054] Traducem fidei. [2055] Mutuantur "borrowing." [2056] Omne genus. [2057] Censeatur or, "for its origin." [2058] Communicatio pacis. [2059] Contesseratio. [3 John 8.] [2060] Jura, "rights." [2061] That is, of the faith, or Christian creed. __________________________________________________________________ Chapter XXI.--All Doctrine True Which Comes Through the Church from the Apostles, Who Were Taught by God Through Christ. All Opinion Which Has No Such Divine Origin and Apostolic Tradition to Show, is Ipso Facto False. From this, therefore, do we draw up our rule. Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for "no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him." [2062] Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach--that, of course, which He revealed to them. Now, what that was which they preached--in other words, what it was which Christ revealed to them--can, as I must here likewise prescribe, properly be proved in no other way than by those very churches which the apostles founded in person, by declaring the gospel to them directly themselves, both vivâ voce, as the phrase is, and subsequently by their epistles. If, then, these things are so, it is in the same degree [2063] manifest that all doctrine which agrees with the apostolic churches--those moulds [2064] and original sources of the faith must be reckoned for truth, as undoubtedly containing that which the (said) churches received from the apostles, the apostles from Christ, Christ from God. Whereas all doctrine must be prejudged [2065] as false [2066] which savours of contrariety to the truth of the churches and apostles of Christ and God. It remains, then, that we demonstrate whether this doctrine of ours, of which we have now given the rule, has its origin [2067] in the tradition of the apostles, and whether all other doctrines do not ipso facto [2068] proceed from falsehood. We hold communion with the apostolic churches because our doctrine is in no respect different from theirs. This is our witness of truth. __________________________________________________________________ [2062] Matt. xi. 27. [2063] Perinde. [2064] Matricibus. [2065] Præjudicandam. [This then is Præscription.] [2066] De mendacio. [2067] Censeatur. [2068] Ex hoc ipso, "from this very circumstance." __________________________________________________________________ Chapter XXII.--Attempt to Invalidate This Rule of Faith Rebutted. The Apostles Safe Transmitters of the Truth. Sufficiently Taught at First, and Faithful in the Transmission. But inasmuch as the proof is so near at hand, [2069] that if it were at once produced there would be nothing left to be dealt with, let us give way for a while to the opposite side, if they think that they can find some means of invalidating this rule, just as if no proof were forthcoming from us. They usually tell us that the apostles did not know all things: (but herein) they are impelled by the same madness, whereby they turn round to the very opposite point, [2070] and declare that the apostles certainly knew all things, but did not deliver all things to all persons,--in either case exposing Christ to blame for having sent forth apostles who had either too much ignorance, or too little simplicity. What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), [2071] keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things [2072] which were obscure, telling them that "to them it was given to know those mysteries," [2073] which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," [2074] who also obtained "the keys of the kingdom of heaven," [2075] with the power of "loosing and binding in heaven and on earth?" [2076] Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast [2077] to whom alone the Lord pointed Judas out as the traitor, [2078] whom He commended to Mary as a son in His own stead? [2079] Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? [2080] Not as if He thus disapproved [2081] of all the rest, but because "by three witnesses must every word be established." [2082] After the same fashion, [2083] too, (I suppose,) were they ignorant to whom, after His resurrection also, He vouchsafed, as they were journeying together, "to expound all the Scriptures." [2084] No doubt [2085] He had once said, "I have yet many things to say unto you, but ye cannot hear them now;" but even then He added, "When He, the Spirit of truth, shall come, He will lead you into all truth." [2086] He (thus) shows that there was nothing of which they were ignorant, to whom He had promised the future attainment of all truth by help of the Spirit of truth. And assuredly He fulfilled His promise, since it is proved in the Acts of the Apostles that the Holy Ghost did come down. Now they who reject that Scripture [2087] can neither belong to the Holy Spirit, seeing that they cannot acknowledge that the Holy Ghost has been sent as yet to the disciples, nor can they presume to claim to be a church themselves [2088] who positively have no means of proving when, and with what swaddling-clothes [2089] this body was established. Of so much importance is it to them not to have any proofs for the things which they maintain, lest along with them there be introduced damaging exposures [2090] of those things which they mendaciously devise. __________________________________________________________________ [2069] Expedita. [2070] Susam rursus convertun. [2071] Magistros. [2072] Mark iv. 34. [2073] Matt. xiii. 11. [2074] Matt. xvi. 18. [See Kaye p. 222, also Elucidation II.] [2075] Ver. 19. [2076] Ver. 19. [2077] John xxi. 20. [2078] John xiii. 25. [N.B. loco suo.] [2079] John xix. 26. [2080] Matt. xvii. 1-8. [2081] Reprobans. [2082] Deut. xix. 15, and 2 Cor. xiii. 1. [2083] Itaque, ironical. [2084] Luke xxiv. 27. [2085] Plane. [2086] John xvi. 12, 13. [2087] See Tertullian's Anti-Marcion, iv. 5, and v. 2 (Trans. pp. 187 and 377). [2088] Nec ecclesiam se dicant defendere. [2089] Incunabulis, infant nursing. [2090] Traductiones. __________________________________________________________________ Chapter XXIII.--The Apostles Not Ignorant. The Heretical Pretence of St. Peter's Imperfection Because He Was Rebuked by St. Paul. St. Peter Not Rebuked for Error in Teaching. Now, with the view of branding [2091] the apostles with some mark of ignorance, they put forth the case of Peter and them that were with him having been rebuked by Paul. "Something therefore," they say, "was wanting in them." (This they allege,) in order that they may from this construct that other position of theirs, that a fuller knowledge may possibly have afterwards come over (the apostles,) such as fell to the share of Paul when he rebuked those who preceded him. I may here say to those who reject The Acts of the Apostles: "It is first necessary that you show us who this Paul was,--both what he was before he was an apostle, and how he became an apostle,"--so very great is the use which they make of him in respect of other questions also. It is true that he tells us himself that he was a persecutor before he became an apostle, [2092] still this is not enough for any man who examines before he believes, since even the Lord Himself did not bear witness of Himself. [2093] But let them believe without the Scriptures, if their object is to believe contrary to the Scriptures. [2094] Still they should show, from the circumstance which they allege of Peter's being rebuked by Paul, that Paul added yet another form of the gospel besides that which Peter and the rest had previously set forth. But the fact is, [2095] having been converted from a persecutor to a preacher, he is introduced as one of the brethren to brethren, by brethren--to them, indeed, by men who had put on faith from the apostles' hands. Afterwards, as he himself narrates, he "went up to Jerusalem for the purpose of seeing Peter," [2096] because of his office, no doubt, [2097] and by right of a common belief and preaching. Now they certainly would not have been surprised at his having become a preacher instead of a persecutor, if his preaching were of something contrary; nor, moreover, would they have "glorified the Lord," [2098] because Paul had presented himself as an adversary to Him. They accordingly even gave him "the right hand of fellowship," [2099] as a sign of their agreement with him, and arranged amongst themselves a distribution of office, not a diversity of gospel, so that they should severally preach not a different gospel, but (the same), to different persons, [2100] Peter to the circumcision, Paul to the Gentiles. Forasmuch, then, as Peter was rebuked because, after he had lived with the Gentiles, he proceeded to separate himself from their company out of respect for persons, the fault surely was one of conversation, not of preaching. [2101] For it does not appear from this, that any other God than the Creator, or any other Christ than (the son) of Mary, or any other hope than the resurrection, was (by him) announced. __________________________________________________________________ [2091] Suggillandam. [2092] Gal. i. 13. [2093] John v. 31. [2094] Ut credunt contra Scripturas. [2095] Atquin. [2096] Gal. i. 18. [2097] Scilicet. [2098] Gal. i. 24. [2099] Gal. ii. 9. [2100] The same verse. [Note Peter's restriction to Jews.] [2101] Vers. 12, 13. See also Anti-Marcion, iv. 3 (Trans. p. 182). __________________________________________________________________ Chapter XXIV.--St. Peter's Further Vindication. St. Paul Not Superior to St. Peter in Teaching. Nothing Imparted to the Former in the Third Heaven Enabled Him to Add to the Faith. Heretics Boast as If Favoured with Some of the Secrets Imparted to Him. I have not the good fortune, [2102] or, as I must rather say, [2103] I have not the unenviable task, [2104] of setting apostles by the ears. [2105] But, inasmuch as our very perverse cavillers obtrude the rebuke in question for the set purpose of bringing the earlier [2106] doctrine into suspicion, I will put in a defence, as it were, for Peter, to the effect that even Paul said that he was "made all things to all men--to the Jews a Jew," to those who were not Jews as one who was not a Jew--"that he might gain all." [2107] Therefore it was according to times and persons and causes that they used to censure certain practices, which they would not hesitate themselves to pursue, in like conformity to times and persons and causes. Just (e.g.) as if Peter too had censured Paul, because, whilst forbidding circumcision, he actually circumcised Timothy himself. Never mind [2108] those who pass sentence on apostles! It is a happy fact that Peter is on the same level with Paul in the very glory [2109] of martyrdom. Now, although Paul was carried away even to the third heaven, and was caught up to paradise, [2110] and heard certain revelations there, yet these cannot possibly seem to have qualified him for (teaching) another doctrine, seeing that their very nature was such as to render them communicable to no human being. [2111] If, however, that unspeakable mystery [2112] did leak out, [2113] and become known to any man, and if any heresy affirms that it does itself follow the same, (then) either Paul must be charged with having betrayed the secret, or some other man must actually [2114] be shown to have been afterwards "caught up into paradise," who had permission to speak out plainly what Paul was not allowed (even) to mutter. __________________________________________________________________ [2102] Non mihi tam bene est. [2103] Immo. [2104] Non mihi tam male est. [2105] Ut committam. [2106] Superiorem, "that which Peter had preached." [2107] 1 Cor. ix. 20, 22. [2108] Viderint. [2109] Et in martyrio. [2110] 2 Cor. xii. 4. [2111] Nulli hominum. [2112] Nescio quid illud. [2113] Emanavit. [2114] Et. __________________________________________________________________ Chapter XXV.--The Apostles Did Not Keep Back Any of the Deposit of Doctrine Which Christ Had Entrusted to Them. St. Paul Openly Committed His Whole Doctrine to Timothy. But here is, as we have said, [2115] the same madness, in their allowing indeed that the apostles were ignorant of nothing, and preached not any (doctrines) which contradicted one another, but at the same time insisting that they did not reveal all to all men, for that they proclaimed some openly and to all the world, whilst they disclosed others (only) in secret and to a few, because Paul addressed even this expression to Timothy: "O Timothy, guard that which is entrusted to thee;" [2116] and again: "That good thing which was committed unto thee keep." [2117] What is this deposit? Is it so secret as to be supposed to characterize [2118] a new doctrine? or is it a part of that charge of which he says, "This charge I commit unto thee, son Timothy?" [2119] and also of that precept of which he says, "I charge thee in the sight of God, who quickeneth all things, and before Jesus Christ who witnessed a good confession under Pontius Pilate, that thou keep this commandment?" [2120] Now, what is (this) commandment and what is (this) charge? From the preceding and the succeeding contexts, it will be manifest that there is no mysterious [2121] hint darkly suggested in this expression about (some) far-fetched [2122] doctrine, but that a warning is rather given against receiving any other (doctrine) than that which Timothy had heard from himself, as I take it publicly: "Before many witnesses" is his phrase. [2123] Now, if they refuse to allow that the church is meant by these "many witnesses," it matters nothing, since nothing could have been secret which was produced "before many witnesses." Nor, again, must the circumstance of his having wished him to "commit these things to faithful men, who should be able to teach others also," [2124] be construed into a proof of there being some occult gospel. For, when he says "these things," he refers to the things of which he is writing at the moment. In reference, however, to occult subjects, he would have called them, as being absent, those things, not these things, to one who had a joint knowledge of them with himself. [2125] __________________________________________________________________ [2115] Above, in chap. xxii. [Note the Gnostic madness of such a plea. Kaye, p. 235 and Elucidation IV.] [2116] 1 Tim. vi. 20. [2117] 2 Tim. i. 14. [2118] Ut alterius doctrinæ deputetur. [2119] 1 Tim. i. 18. [2120] 1 Tim. vi. 13. [2121] Nescis quid. [2122] Remotiore. [2123] 2 Tim. ii. 2. [2124] 2 Tim. ii. 2. [2125] Apud conscientiam. [Clement of Alexandria is to be interpreted by Tertullian, with whom he does not essentially differ. For Clement's Esoteric Doctrine (See Vol. II. pp. 302, 313, etc.) is defined as perfecting the type of the Christian by the strong meat of Truth, of which the entire deposit is presupposed as common to all Christians. We must not blame Clement for the abuse of his teaching by perverters of Truth itself.] __________________________________________________________________ Chapter XXVI.--The Apostles Did in All Cases Teach the Whole Truth to the Whole Church. No Reservation, Nor Partial Communication to Favourite Friends. Besides which, it must have followed, that, for the man to whom he committed the ministration of the gospel, he would add the injunction that it be not ministered in all places, [2126] and without respect to persons, [2127] in accordance with the Lord's saying, "Not to cast one's pearls before swine, nor that which is holy unto dogs." [2128] Openly did the Lord speak, [2129] without any intimation of a hidden mystery. He had Himself commanded that, "whatsoever they had heard in darkness" and in secret, they should "declare in the light and on the house-tops." [2130] He had Himself foreshown, by means of a parable, that they should not keep back in secret, fruitless of interest, [2131] a single pound, that is, one word of His. He used Himself to tell them that a candle was not usually "pushed away under a bushel, but placed on a candlestick," in order to "give light to all who are in the house." [2132] These things the apostles either neglected, or failed to understand, if they fulfilled them not, by concealing any portion of the light, that is, of the word of God and the mystery of Christ. Of no man, I am quite sure, were they afraid,--neither of Jews nor of Gentiles in their violence; [2133] with all the greater freedom, then, would they certainly preach in the church, who held not their tongue in synagogues and public places. Indeed they would have found it impossible either to convert Jews or to bring in Gentiles, unless they "set forth in order" [2134] that which they would have them believe. Much less, when churches were advanced in the faith, would they have withdrawn from them anything for the purpose of committing it separately to some few others. Although, even supposing that among intimate friends, [2135] so to speak, they did hold certain discussions, yet it is incredible that these could have been such as to bring in some other rule of faith, differing from and contrary to that which they were proclaiming through the Catholic churches, [2136] --as if they spoke of one God in the Church, (and) another at home, and described one substance of Christ, publicly, (and) another secretly, and announced one hope of the resurrection before all men, (and) another before the few; although they themselves, in their epistles, besought men that they would all speak one and the same thing, and that there should be no divisions and dissensions in the church, [2137] seeing that they, whether Paul or others, preached the same things. Moreover, they remembered (the words): "Let your communication be yea, yea; nay, nay; for whatsoever is more than this cometh of evil;" [2138] so that they were not to handle the gospel in a diversity of treatment. __________________________________________________________________ [2126] Passim. [2127] Inconsiderate. [2128] Matt. vii. 6. [2129] John xviii. 20. [2130] Matt. x. 27. [2131] Luke xix. 20-24. [2132] Matt. v. 15. [2133] Literally, "the violence of neither Jew nor Gentile." [2134] Luke i. 1. [2135] Domesticos. [All this interprets Clement and utterly deprives the Trent System of its appeal to a secret doctrine, against our Præscription.] [2136] Catholice, or, "which they were bringing before the public in catholic way." [2137] 1 Cor. i. 10. [2138] Matt. v. 37. __________________________________________________________________ Chapter XXVII.--Granted that the Apostles Transmitted the Whole Doctrine of Truth, May Not the Churches Have Been Unfaithful in Handing It On? Inconceivable that This Can Have Been the Case. Since, therefore, it is incredible that the apostles were either ignorant of the whole scope of the message which they had to declare, [2139] or failed to make known to all men the entire rule of faith, let us see whether, while the apostles proclaimed it, perhaps, simply and fully, the churches, through their own fault, set it forth otherwise than the apostles had done. All these suggestions of distrust [2140] you may find put forward by the heretics. They bear in mind how the churches were rebuked by the apostle: "O foolish Galatians, who hath bewitched you?" [2141] and, "Ye did run so well; who hath hindered you?" [2142] and how the epistle actually begins: "I marvel that ye are so soon removed from Him, who hath called you as His own in grace, to another gospel." [2143] That they likewise (remember), what was written to the Corinthians, that they "were yet carnal," who "required to be fed with milk," being as yet "unable to bear strong meat;" [2144] who also "thought that they knew somewhat, whereas they knew not yet anything, as they ought to know." [2145] When they raise the objection that the churches were rebuked, let them suppose that they were also corrected; let them also remember those (churches), concerning whose faith and knowledge and conversation the apostle "rejoices and gives thanks to God," which nevertheless even at this day, unite with those which were rebuked in the privileges of one and the same institution. __________________________________________________________________ [2139] Plenitudinem prædicationis. [2140] Scrupulositatis. [2141] Gal. iii. 1. [2142] Gal. v. 7. [2143] Gal. i. 6. [2144] 1 Cor. iii. 1, and following verses. [2145] 1 Cor. viii. 2. __________________________________________________________________ Chapter XXVIII.--The One Tradition of the Faith, Which is Substantially Alike in the Churches Everywhere, a Good Proof that the Transmission Has Been True and Honest in the Main. Grant, then, that all have erred; that the apostle was mistaken in giving his testimony; that the Holy Ghost had no such respect to any one (church) as to lead it into truth, although sent with this view by Christ, [2146] and for this asked of the Father that He might be the teacher of truth; [2147] grant, also, that He, the Steward of God, the Vicar of Christ, [2148] neglected His office, permitting the churches for a time to understand differently, (and) to believe differently, what He Himself was preaching by the apostles,--is it likely that so many churches, and they so great, should have gone astray into one and the same faith? No casualty distributed among many men issues in one and the same result. Error of doctrine in the churches must necessarily have produced various issues. When, however, that which is deposited among many is found to be one and the same, it is not the result of error, but of tradition. Can any one, then, be reckless [2149] enough to say that they were in error who handed on the tradition? __________________________________________________________________ [2146] John xiv. 26. [2147] John xv. 26. [2148] [Tertullian knows no other Vicar of Christ than the Holy Spirit. They who attribute infallibility to any mortal man become Montanists; they attribute the Paraclete's voice to their oracle.] [2149] Audeat. __________________________________________________________________ Chapter XXIX.--The Truth Not Indebted to the Care of the Heretics; It Had Free Course Before They Appeared. Priority of the Church's Doctrine a Mark of Its Truth. In whatever manner error came, it reigned of course [2150] only as long as there was an absence of heresies? Truth had to wait for certain Marcionites and Valentinians to set it free. During the interval the gospel was wrongly [2151] preached; men wrongly believed; so many thousands were wrongly baptized; so many works of faith were wrongly wrought; so many miraculous gifts, [2152] so many spiritual endowments, [2153] were wrongly set in operation; so many priestly functions, so many ministries, [2154] were wrongly executed; and, to sum up the whole, so many martyrs wrongly received their crowns! Else, if not wrongly done, and to no purpose, how comes it to pass that the things of God were on their course before it was known to what God they belonged? that there were Christians before Christ was found? that there were heresies before true doctrine? Not so; for in all cases truth precedes its copy, the likeness succeeds the reality. Absurd enough, however, is it, that heresy should be deemed to have preceded its own prior doctrine, even on this account, because it is that (doctrine) itself which foretold that there should be heresies against which men would have to guard! To a church which possessed this doctrine, it was written--yea, the doctrine itself writes to its own church--"Though an angel from heaven preach any other gospel than that which we have preached, let him be accursed." [2155] __________________________________________________________________ [2150] Utique, ironical. [2151] Perperam. [2152] Virtutes, "potestatem edendi miracula" (Oehler). [2153] Charismata. [2154] Ministeria. Another reading has mysteria, "mysteries" or "sacraments." [2155] Gal. i. 8. [In this chapter (xxix.) the principle of Prescription is condensed and brought to the needle-point--Quod semper. If you can't show that your doctrine was always taught, it is false: and this is "Prescription."] __________________________________________________________________ Chapter XXX.--Comparative Lateness of Heresies. Marcion's Heresy. Some Personal Facts About Him. The Heresy of Apelles. Character of This Man; Philumene; Valentinus; Nigidius, and Hermogenes. Where was Marcion then, that shipmaster of Pontus, the zealous student of Stoicism? Where was Valentinus then, the disciple of Platonism? For it is evident that those men lived not so long ago,--in the reign of Antoninus for the most part, [2156] --and that they at first were believers in the doctrine of the Catholic Church, in the church of Rome under the episcopate of the blessed Eleutherus, [2157] until on account of their ever restless curiosity, with which they even infected the brethren, they were more than once expelled. Marcion, indeed, [went] with the two hundred sesterces which he had brought into the church, and, [2158] when banished at last to a permanent excommunication, they scattered abroad the poisons of their doctrines. Afterwards, it is true, Marcion professed repentance, and agreed to the conditions granted to him--that he should receive reconciliation if he restored to the church all the others whom he had been training for perdition: he was prevented, however, by death. It was indeed [2159] necessary that there should be heresies; [2160] and yet it does not follow from that necessity, that heresies are a good thing. As if it has not been necessary also that there should be evil! It was even necessary that the Lord should be betrayed; but woe to the traitor! [2161] So that no man may from this defend heresies. If we must likewise touch the descent [2162] of Apelles, he is far from being "one of the old school," [2163] like his instructor and moulder, Marcion; he rather forsook the continence of Marcion, by resorting to the company of a woman, and withdrew to Alexandria, out of sight of his most abstemious [2164] master. Returning therefrom, after some years, unimproved, except that he was no longer a Marcionite, he clave [2165] to another woman, the maiden Philumene (whom we have already [2166] mentioned), who herself afterwards became an enormous prostitute. Having been imposed on by her vigorous spirit, [2167] he committed to writing the revelations which he had learned of her. Persons are still living who remember them,--their own actual disciples and successors,--who cannot therefore deny the lateness of their date. But, in fact, by their own works they are convicted, even as the Lord said. [2168] For since Marcion separated the New Testament from the Old, he is (necessarily) subsequent to that which he separated, inasmuch as it was only in his power to separate what was (previously) united. Having then been united previous to its separation, the fact of its subsequent separation proves the subsequence also of the man who effected the separation. In like manner Valentinus, by his different expositions and acknowledged [2169] emendations, makes these changes on the express ground of previous faultiness, and therefore demonstrates the difference [2170] of the documents. These corrupters of the truth we mention as being more notorious and more public [2171] than others. There is, however, a certain man [2172] named Nigidius, and Hermogenes, and several others, who still pursue the course [2173] of perverting the ways of the Lord. Let them show me by what authority they come! If it be some other God they preach, how comes it that they employ the things and the writings and the names of that God against whom they preach? If it be the same God, why treat Him in some other way? Let them prove themselves to be new apostles! [2174] Let them maintain that Christ has come down a second time, taught in person a second time, has been twice crucified, twice dead, twice raised! For thus has the apostle described (the order of events in the life of Christ); for thus, too, is He [2175] accustomed to make His apostles--to give them, (that is), power besides of working the same miracles which He worked Himself. [2176] I would therefore have their mighty deeds also brought forward; except that I allow their mightiest deed to be that by which they perversely vie with the apostles. For whilst they used to raise men to life from the dead, these consign men to death from their living state. __________________________________________________________________ [2156] Fere. [2157] [Kaye, p. 226.] [2158] See adv. Marcion, iv. 4. infra. [2159] Enim, profecto (Oehler). [2160] 1 Cor. xi. 19. [2161] Mark. xiv. 21. [2162] Stemma. The reading of the Cod. Agobard. is "stigma," which gives very good sense. [2163] Vetus. [2164] Sanctissimi. This may be an ironical allusion to Marcion's repudiation of marriage. [2165] Impegit. [2166] In chap. vi. p. 246 above. [2167] Energemate. Oehler defines this word, "vis et efficacia dæmonum, quibus agebatur." [But see Lardner, Credib. viii. p. 540.] [2168] Matt. vii. 16. [2169] Sine dubio. [2170] Alterius fuisse. One reading is anterius; i.e., "demonstrates the priority" of the book he alters. [2171] Frequentiores. [2172] Nescio qui. [2173] Ambulant. [2174] Compare de Carne Christi, chap. ii. [Elucidation IV.] [2175] Christ; so Routh. [2176] We add Oehler's reading of this obscure passage: "Sic enim apostolus descripsit, sic enim apostolos solet facere, dare præterea illis virtutem eadem signa edendi quæ et ipse." ["It is worthy of remark" (says Kaye, p. 95), "that he does not appeal to any instance of the exercise of miraculous powers in his own day."] __________________________________________________________________ Chapter XXXI.--Truth First, Falsehood Afterwards, as Its Perversion. Christ's Parable Puts the Sowing of the Good Seed Before the Useless Tares. Let me return, however, from this digression [2177] to discuss [2178] the priority of truth, and the comparative lateness [2179] of falsehood, deriving support for my argument even from that parable which puts in the first place the sowing by the Lord of the good seed of the wheat, but introduces at a later stage the adulteration of the crop by its enemy the devil with the useless weed of the wild oats. For herein is figuratively described the difference of doctrines, since in other passages also the word of God is likened unto seed. From the actual order, therefore, it becomes clear, that that which was first delivered is of the Lord and is true, whilst that is strange and false which was afterwards introduced. This sentence will keep its ground in opposition to all later heresies, which have no consistent quality of kindred knowledge [2180] inherent in them--to claim the truth as on their side. __________________________________________________________________ [2177] Ab excessu. [2178] Disputandam. Another reading has deputandam, i.e., "to attribute." [2179] Posteritatem. [2180] Nulla constantia de conscientia, "no conscientious ground of confidence" (Dodgson). __________________________________________________________________ Chapter XXXII.--None of the Heretics Claim Succession from the Apostles. New Churches Still Apostolic, Because Their Faith is that Which the Apostles Taught and Handed Down. The Heretics Challenged to Show Any Apostolic Credentials. But if there be any (heresies) which are bold enough to plant themselves in the midst of the apostolic age, that they may thereby seem to have been handed down by the apostles, because they existed in the time of the apostles, we can say: Let them produce the original records [2181] of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs [2182] ] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men,--a man, moreover, who continued stedfast with the apostles. For this is the manner in which the apostolic churches transmit [2183] their registers: [2184] as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter. [2185] In exactly the same way the other churches likewise exhibit (their several worthies), whom, as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed. Let the heretics contrive [2186] something of the same kind. For after their blasphemy, what is there that is unlawful for them (to attempt)? But should they even effect the contrivance, they will not advance a step. For their very doctrine, after comparison with that of the apostles, will declare, by its own diversity and contrariety, that it had for its author neither an apostle nor an apostolic man; because, as the apostles would never have taught things which were self-contradictory, so the apostolic men would not have inculcated teaching different from the apostles, unless they who received their instruction from the apostles went and preached in a contrary manner. To this test, therefore will they be submitted for proof [2187] by those churches, who, although they derive not their founder from apostles or apostolic men (as being of much later date, for they are in fact being founded daily), yet, since they agree in the same faith, they are accounted as not less apostolic because they are akin in doctrine. [2188] Then let all the heresies, when challenged to these two [2189] tests by our apostolic church, offer their proof of how they deem themselves to be apostolic. But in truth they neither are so, nor are they able to prove themselves to be what they are not. Nor are they admitted to peaceful relations and communion by such churches as are in any way connected with apostles, inasmuch as they are in no sense themselves apostolic because of their diversity as to the mysteries of the faith. [2190] __________________________________________________________________ [2181] Origines, "the originals" (Dodgson). [2182] Ille. A touch of irony occurs in the phrase "primus ille episcopus." [2183] Deferunt. [2184] Fastos. [2185] [Linus and Cletus must have died or been martyred, therefore, almost as soon as appointed. Our author had seen these registers, no doubt.] [2186] Confingant. [2187] Probabuntur. Another reading is provocabuntur, "will be challenged." [Not to one particular See, but to all the Apostolic churches: Quod ubique.] [2188] Pro consanguinitate doctrinæ. [2189] That is, the succession of bishops from the apostles, and the identity of doctrine with the apostolic. [2190] Sacramenti. __________________________________________________________________ Chapter XXXIII.--Present Heresies (Seedlings of the Tares Noted by the Sacred Writers) Already Condemned in Scripture. This Descent of Later Heresy from the Earlier Traced in Several Instances. Besides all this, I add a review of the doctrines themselves, which, existing as they did in the days of the apostles, were both exposed and denounced by the said apostles. For by this method they will be more easily reprobated, [2191] when they are detected to have been even then in existence, or at any rate to have been seedlings [2192] of the (tares) which then were. Paul, in his first epistle to the Corinthians, sets his mark on certain who denied and doubted the resurrection. [2193] This opinion was the especial property of the Sadducees. [2194] A part of it, however, is maintained by Marcion and Apelles and Valentinus, and all other impugners of the resurrection. Writing also to the Galatians, he inveighs against such men as observed and defend circumcision and the (Mosaic) law. [2195] Thus runs Hebion's heresy. Such also as "forbid to marry" he reproaches in his instructions to Timothy. [2196] Now, this is the teaching of Marcion and his follower Apelles. (The apostle) directs a similar blow [2197] against those who said that "the resurrection was past already." [2198] Such an opinion did the Valentinians assert of themselves. When again he mentions "endless genealogies," [2199] one also recognises Valentinus, in whose system a certain Æon, whosoever he be, [2200] of a new name, and that not one only, generates of his own grace [2201] Sense and Truth; and these in like manner produce of themselves Word [2202] and Life, while these again afterwards beget Man and the Church. From these primary eight [2203] ten other Æons after them spring, and then the twelve others arise with their wonderful names, to complete the mere story of the thirty Æons. The same apostle, when disapproving of those who are "in bondage to elements," [2204] points us to some dogma of Hermogenes, who introduces matter as having no beginning, [2205] and then compares it with God, who has no beginning. [2206] By thus making the mother of the elements a goddess, he has it in his power "to be in bondage" to a being which he puts on a par with [2207] God. John, however, in the Apocalypse is charged to chastise those "who eat things sacrificed to idols," and "who commit fornication." [2208] There are even now another sort of Nicolaitans. Theirs is called the Gaian [2209] heresy. But in his epistle he especially designates those as "Antichrists" who "denied that Christ was come in the flesh," [2210] and who refused to think that Jesus was the Son of God. The one dogma Marcion maintained; the other, Hebion. [2211] The doctrine, however, of Simon's sorcery, which inculcated the worship of angels, [2212] was itself actually reckoned amongst idolatries and condemned by the Apostle Peter in Simon's own person. __________________________________________________________________ [2191] Traducentur. [2192] Semina sumpsisse. [2193] 1 Cor. xv. 12. [2194] Comp. Tertull. De Resur. Carnis, xxxvi. [2195] Gal. v. 2. [2196] 1 Tim. iv. 3. [2197] Æque tangit. [2198] 2 Tim. ii. 3. [2199] 1 Tim. i. 4. [2200] Nescio qui. [2201] Charite. [2202] Sermonem. [2203] De qua prima ogdoade. [See Irenæus, Vol. I. p. 316, etc. this Series.] [2204] Gal. iv. 9. [2205] Non natam, literally, "as being unbegotten." [2206] Deo non nato. [2207] Comparat. [2208] Rev. ii. 14. [2209] Gaiana. So Oehler; the common reading being "Caiana." [2210] 1 John iv. 3. [2211] Comp. Epiphanius, i. 30. [2212] Referred to perhaps in Col. ii. 18. __________________________________________________________________ Chapter XXXIV.--No Early Controversy Respecting the Divine Creator; No Second God Introduced at First. Heresies Condemned Alike by the Sentence and the Silence of Holy Scripture. These are, as I suppose, the different kinds of spurious doctrines, which (as we are informed by the apostles themselves) existed in their own day. And yet we find amongst so many various perversions of truth, not one school [2213] which raised any controversy concerning God as the Creator of all things. No man was bold enough to surmise a second god. More readily was doubt felt about the Son than about the Father, until Marcion introduced, in addition to the Creator, another god of goodness only. Apelles made the Creator of some nondescript [2214] glorious angel, who belonged to the superior God, the god (according to him,) of the law and of Israel, affirming that he was fire. [2215] Valentinus disseminated his Æons, and traced the sin of one Æon [2216] to the production of God the Creator. To none, forsooth, except these, nor prior to these, was revealed the truth of the Divine Nature; and they obtained this especial honour and fuller favour from the devil, we cannot doubt, [2217] because he wished even in this respect to rival God, that he might succeed, by the poison of his doctrines, in doing himself what the Lord said could not be done--making "the disciples above their Master." [2218] Let the entire mass [2219] of heresies choose, therefore, for themselves the times when they should appear, provided that the when be an unimportant point; allowing, too, that they be not of the truth, and (as a matter of course [2220] ) that such as had no existence in the time of the apostles could not possibly have had any connection with the apostles. If indeed they had then existed, their names would be extant, [2221] with a view to their own repression likewise. Those (heresies) indeed which did exist in the days of the apostles, are condemned in their very mention. [2222] If it be true, then, that those heresies, which in the apostolic times were in a rude form, are now found to be the same, only in a much more polished shape, they derive their condemnation from this very circumstance. Or if they were not the same, but arose afterwards in a different form, and merely assumed from them certain tenets, then, by sharing with them an agreement in their teaching, [2223] they must needs partake in their condemnation, by reason of the above-mentioned definition, [2224] of lateness of date, which meets us on the very threshold. [2225] Even if they were free from any participation in condemned doctrine, they would stand already judged [2226] on the mere ground of time, being all the more spurious because they were not even named by the apostles. Whence we have the firmer assurance, that these were (the heresies) which even then, [2227] were announced as about to arise. __________________________________________________________________ [2213] Institutionem. [2214] Nescio quem. [2215] Igneum, "consisted of fire." [2216] "The ectroma, or fall of Sophia from the Pleroma, from whom the Creator was fabled to be descended" (Dodgson). [2217] Scilicet. [2218] Luke vi. 40. [2219] Universæ. [2220] Utique. [2221] Nominarentur et ipsæ. [2222] Nominatione, i.e. by the apostles. [2223] Prædicationis. [2224] Fine. [2225] Præcedente. [2226] Præjudicarentur. [i.e. by Præscription.] [2227] i.e., in the days of the apostles, and by their mouth. __________________________________________________________________ Chapter XXXV.--Let Heretics Maintain Their Claims by a Definite and Intelligible Evidence. This the Only Method of Solving Their Questions. Catholics Appeal Always to Evidence Traceable to Apostolic Sources. Challenged and refuted by us, according to these definitions, let all the heresies boldly on their part also advance similar rules to these against our doctrine, whether they be later than the apostles or contemporary with the apostles, provided they be different from them; provided also they were, by either a general or a specific censure, precondemned by them. For since they deny the truth of (our doctrine), they ought to prove that it also is heresy, refutable by the same rule as that by which they are themselves refuted; and at the same time to show us where we must seek the truth, which it is by this time evident has no existence amongst them. Our system [2228] is not behind any in date; on the contrary, it is earlier than all; and this fact will be the evidence of that truth which everywhere occupies the first place. The apostles, again, nowhere condemn it; they rather defend it,--a fact which will show that it comes from themselves. [2229] For that doctrine which they refrain from condemning, when they have condemned every strange opinion, they show to be their own, and on that ground too they defend it. __________________________________________________________________ [2228] Res. [2229] Indicium proprietatis, a proof of its being their own. __________________________________________________________________ Chapter XXXVI.--The Apostolic Churches the Voice of the Apostles. Let the Heretics Examine Their Apostolic Claims, in Each Case, Indisputable. The Church of Rome Doubly Apostolic; Its Early Eminence and Excellence. Heresy, as Perverting the Truth, is Connected Therewith. Come now, you who would indulge a better curiosity, if you would apply it to the business of your salvation, run over the apostolic churches, in which the very thrones [2230] of the apostles are still pre-eminent in their places, [2231] in which their own authentic writings [2232] are read, uttering the voice and representing the face of each of them severally. Achaia is very near you, (in which) you find Corinth. Since you are not far from Macedonia, you have Philippi; (and there too) you have the Thessalonians. Since you are able to cross to Asia, you get Ephesus. Since, moreover, you are close upon Italy, [2233] you have Rome, from which there comes even into our own hands the very authority (of apostles themselves). [2234] How happy is its church, on which apostles poured forth all their doctrine along with their blood! where Peter endures a passion like his Lord's! where Paul wins his crown in a death like John's [2235] where the Apostle John was first plunged, unhurt, into boiling oil, and thence remitted to his island-exile! See what she has learned, what taught, what fellowship has had with even (our) churches in Africa! [2236] One Lord God does she acknowledge, the Creator of the universe, and Christ Jesus (born) of the Virgin Mary, the Son of God the Creator; and the Resurrection of the flesh; the law and the prophets she unites [2237] in one volume with the writings of evangelists and apostles, from which she drinks in her faith. This she seals with the water (of baptism), arrays with the Holy Ghost, feeds with the Eucharist, cheers with martyrdom, [2238] and against such a discipline thus (maintained) she admits no gainsayer. This is the discipline which I no longer say foretold that heresies should come, but from [2239] which they proceeded. However, they were not of her, because they were opposed to her. [2240] Even the rough wild-olive arises from the germ [2241] of the fruitful, rich, and genuine [2242] olive; also from the seed [2243] of the mellowest and sweetest fig there springs the empty and useless wild-fig. In the same way heresies, too, come from our plant, [2244] although not of our kind; (they come) from the grain of truth, [2245] but, owing to their falsehood, they have only wild leaves to show. [2246] __________________________________________________________________ [2230] Cathedræ. [2231] Suis locis præsident. [2232] Authenticæ. This much disputed phrase may refer to the autographs or the Greek originals (rather than the Latin translations), or full unmutilated copies as opposed to the garbled ones of the heretics. The second sense is probably the correct one. [2233] [Note, those near by may resort to this ancient and glorious church; not as any better than Corinth, or Philippi, or having any higher Apostolic throne. See Irenæus, Vol. I. p. 415, (note) and Elucid. p. 460.] [2234] Compare our Anti-Marcion, iv. 5, p. 186. [2235] The Baptist's. [2236] [Observe--"even with us in Africa." If this implies noteworthy love, it proves that there was no organic relation requiring such particular fellowship, even in the West.] [2237] Miscet. [2238] We have taken Oehler's hint in favour of "martyrio." The usual reading "martyrium" (meaning "she exhorts to martyrdom") is stiff, and unsuited to the context. [2239] De. [2240] Or, "they were not of it, because they were opposed to it," i.e., the discipline or teaching. [2241] Nucleo. [2242] Necessariæ. [2243] Papavere. "Ego cum aliis papaver ficus interpretor de seminalibus ficus, non de ipso fructu" (Oehler). [2244] Frutice. [2245] We again follow Oehler's hint, who would like to read "de grano veritatis." The texts are obscure, and vary much here. [2246] Silvestres. __________________________________________________________________ Chapter XXXVII.--Heretics Not Being Christians, But Rather Perverters of Christ's Teaching, May Not Claim the Christian Scriptures. These are a Deposit, Committed to and Carefully Kept by the Church. Since this is the case, in order that the truth may be adjudged to belong to us, "as many as walk according to the rule," which the church has handed down from the apostles, the apostles from Christ, and Christ from God, the reason of our position is clear, when it determines that heretics ought not to be allowed to challenge an appeal to the Scriptures, since we, without the Scriptures, prove that they have nothing to do with the Scriptures. For as they are heretics, they cannot be true Christians, because it is not from Christ that they get that which they pursue of their own mere choice, and from the pursuit incur and admit the name of heretics. [2247] Thus, not being Christians, they have acquired [2248] no right to the Christian Scriptures; and it may be very fairly said to them, "Who are you? When and whence did you come? As you are none of mine, what have you to do with that which is mine? Indeed, Marcion, by what right do you hew my wood? By whose permission, Valentinus, are you diverting the streams of my fountain? By what power, Apelles, are you removing my landmarks? This is my property. Why are you, the rest, sowing and feeding here at your own pleasure? This (I say) is my property. I have long possessed it; I possessed it before you. I hold sure title-deeds from the original owners themselves, to whom the estate belonged. I am the heir of the apostles. Just as they carefully prepared their will and testament, and committed it to a trust, and adjured (the trustees to be faithful to their charge), [2249] even so do I hold it. As for you, they have, it is certain, always held you as disinherited, and rejected you as strangers--as enemies. But on what ground are heretics strangers and enemies to the apostles, if it be not from the difference of their teaching, which each individual of his own mere will has either advanced or received in opposition to the apostles?" __________________________________________________________________ [2247] "That is, in following out their own choice (ahiresis) of opinions, they both receive and admit the name of heretics," hairetikoi, "self-choosers" (Dodgson). [In Theology, technically, one must be a baptized Christian in order to be a heretic. The Mohammedans, e.g., are not heretics but pagans. But, our author speaks rhetorically.] [2248] Capiunt. [2249] Compare 1 Tim. v. 21, and vi. 13; 2 Tim. ii. 14, and iv. 1-4. __________________________________________________________________ Chapter XXXVIII.--Harmony of the Church and the Scriptures. Heretics Have Tampered with the Scriptures, and Mutilated, and Altered Them. Catholics Never Change the Scriptures, Which Always Testify for Them. Where diversity of doctrine is found, there, then, must the corruption both of the Scriptures and the expositions thereof be regarded as existing. On those whose purpose it was to teach differently, lay the necessity of differently arranging the instruments of doctrine. [2250] They could not possibly have effected their diversity of teaching in any other way than by having a difference in the means whereby they taught. As in their case, corruption in doctrine could not possibly have succeeded without a corruption also of its instruments, so to ourselves also integrity of doctrine could not have accrued, without integrity in those means by which doctrine is managed. Now, what is there in our Scriptures which is contrary to us? [2251] What of our own have we introduced, that we should have to take it away again, or else add to it, or alter it, in order to restore to its natural soundness anything which is contrary to it, and contained in the Scriptures? [2252] What we are ourselves, that also the Scriptures are (and have been) from the beginning. [2253] Of them we have our being, before there was any other way, before they were interpolated by you. Now, inasmuch as all interpolation must be believed to be a later process, for the express reason that it proceeds from rivalry which is never in any case previous to nor home-born [2254] with that which it emulates, it is as incredible to every man of sense that we should seem to have introduced any corrupt text into the Scriptures, existing, as we have been, from the very first, and being the first, as it is that they have not in fact introduced it who are both later in date and opposed (to the Scriptures). One man perverts the Scriptures with his hand, another their meaning by his exposition. For although Valentinus seems to use the entire volume, [2255] he has none the less laid violent hands on the truth only with a more cunning mind and skill [2256] than Marcion. Marcion expressly and openly used the knife, not the pen, since he made such an excision of the Scriptures as suited his own subject-matter. [2257] Valentinus, however, abstained from such excision, because he did not invent Scriptures to square with his own subject-matter, but adapted his matter to the Scriptures; and yet he took away more, and added more, by removing the proper meaning of every particular word, and adding fantastic arrangements of things which have no real existence. [2258] __________________________________________________________________ [2250] By the instrumenta doctrinæ he here means the writings of the New Testament. [2251] [Our author insists on the precise agreement of Catholic Tradition with Holy Scripture. See valuable remarks on Schleiermacher, in Kaye, pp. 279-284.] [2252] We add the original of this sentence, which is obscured by its terseness: "Quid de proprio intulimus, ut aliquid contrarium ei et in Scripturis deprehensum detractione vel adjectione vel transmutatione remediaremus?" [2253] That is, teaching the same faith and conversation (De la Cerda). [2254] Domestica. [2255] Integro instrumento. [2256] Callidiore ingenio. [2257] That is, cutting out whatever did not fall in with it (Dodgson). [2258] Non comparentium rerum. [Note, he says above "of them, the Scriptures, we, Catholics, have our being." Præscription does not undervalue Scripture as the food and life of the Church, but supplies a short and decisive method with innovaters.] __________________________________________________________________ Chapter XXXIX.--What St. Paul Calls Spiritual Wickednesses Displayed by Pagan Authors, and by Heretics, in No Dissimilar Manner. Holy Scripture Especially Liable to Heretical Manipulation. Affords Material for Heresies, Just as Virgil Has Been the Groundwork of Literary Plagiarisms, Different in Purport from the Original. These were the ingenious arts of "spiritual wickednesses," [2259] wherewith we also, my brethren, may fairly expect to have "to wrestle," as necessary for faith, that the elect may be made manifest, (and) that the reprobate may be discovered. And therefore they possess influence, and a facility in thinking out and fabricating [2260] errors, which ought not to be wondered at as if it were a difficult and inexplicable process, seeing that in profane writings also an example comes ready to hand of a similar facility. You see in our own day, composed out of Virgil, [2261] a story of a wholly different character, the subject-matter being arranged according to the verse, and the verse according to the subject-matter. In short, [2262] Hosidius Geta has most completely pilfered his tragedy of Medea from Virgil. A near relative of my own, among some leisure productions [2263] of his pen, has composed out of the same poet The Table of Cebes. On the same principle, those poetasters are commonly called Homerocentones, "collectors of Homeric odds and ends," who stitch into one piece, patchwork fashion, works of their own from the lines of Homer, out of many scraps put together from this passage and from that (in miscellaneous confusion). Now, unquestionably, the Divine Scriptures are more fruitful in resources of all kinds for this sort of facility. Nor do I risk contradiction in saying [2264] that the very Scriptures were even arranged by the will of God in such a manner as to furnish materials for heretics, inasmuch as I read that "there must be heresies," [2265] which there cannot be without the Scriptures. __________________________________________________________________ [2259] See Eph. vi. 12, and 1 Cor. xi. 18. [2260] Instruendis. [2261] Oehler reads "ex Vergilio," although the Codex Agobard. as "ex Virgilio." [2262] Denique. ["Getica lyra."] [2263] Otis. [2264] Nec periclitor dicere. [Truly, a Tertullianic paradox; but compare 2 Pet. iii. 16. N.B. Scripture the test of heresy.] [2265] 1 Cor. xi. 19. __________________________________________________________________ Chapter XL.--No Difference in the Spirit of Idolatry and of Heresy. In the Rites of Idolatry, Satan Imitated and Distorted the Divine Institutions of the Older Scriptures. The Christian Scriptures Corrupted by Him in the Perversions of the Various Heretics. The question will arise, By whom is to be interpreted [2266] the sense of the passages which make for heresies? By the devil, of course, to whom pertain those wiles which pervert the truth, and who, by the mystic rites of his idols, vies even with the essential portions [2267] of the sacraments of God. [2268] He, too, baptizes some--that is, his own believers and faithful followers; [2269] he promises the putting away [2270] of sins by a laver (of his own); and if my memory still serves me, Mithra there, (in the kingdom of Satan,) sets his marks on the foreheads of his soldiers; celebrates also the oblation of bread, and introduces an image of a resurrection, and before a sword wreathes a crown. [2271] What also must we say to (Satan's) limiting his chief priest [2272] to a single marriage? He, too, has his virgins; he, too, has his proficients in continence. [2273] Suppose now we revolve in our minds the superstitions of Numa Pompilius, and consider his priestly offices and badges and privileges, his sacrificial services, too, and the instruments and vessels of the sacrifices themselves, and the curious rites of his expiations and vows: is it not clear to us that the devil imitated the well-known [2274] moroseness of the Jewish law? Since, therefore he has shown such emulation in his great aim of expressing, in the concerns of his idolatry, those very things of which consists the administration of Christ's sacraments, it follows, of course, that the same being, possessing still the same genius, both set his heart upon, [2275] and succeeded in, adapting [2276] to his profane and rival creed the very documents of divine things and of the Christian saints [2277] --his interpretation from their interpretations, his words from their words, his parables from their parables. For this reason, then, no one ought to doubt, either that "spiritual wickednesses," from which also heresies come, have been introduced by the devil, or that there is any real difference between heresies and idolatry, seeing that they appertain both to the same author and the same work that idolatry does. They either pretend that there is another god in opposition to the Creator, or, even if they acknowledge that the Creator is the one only God, they treat of Him as a different being from what He is in truth. The consequence is, that every lie which they speak of God is in a certain sense a sort of idolatry. __________________________________________________________________ [2266] "Interpretur" is here a passive verb. [2267] Res. [2268] Sacramentorum divinorum. The form, however, of this phrase seems to point not only to the specific sacraments of the gospel, but to the general mysteries of our religion. [2269] Compare Tertullian's treatises, de Bapt. v. and de Corona, last chapter. [2270] Expositionem. [2271] "Et sub gladio redimit coronam" is the text of this obscure sentence, which seems to allude to a pretended martyrdom. Compare Tertullian's tract, de Corona, last chapter. [2272] The Flamen Dialis. See Tertullian's tract, ad Uxorem, i. 7. [2273] [Corruptio optimi pessima. Compare the surprising parallels of M. Huc between debased Christianity and the paganism of Thibet, etc. Souvenirs d'un voyage, etc. Hazlitt's translation, 1867.] [2274] Morositatem Illam. [He refers to the minute and vexatious ordinances complained of by St. Peter (Acts xiv. 10,) which Latin Christianity has ten-folded, in his name.] [2275] Gestiit. [2276] Attemperare. [2277] i.e., the Scriptures of the New Testament. __________________________________________________________________ Chapter XLI.--The Conduct of Heretics: Its Frivolity, Worldliness, and Irregularity. The Notorious Wantonness of Their Women. I must not omit an account of the conduct [2278] also of the heretics--how frivolous it is, how worldly, how merely human, without seriousness, without authority, without discipline, as suits their creed. To begin with, it is doubtful who is a catechumen, and who a believer; they have all access alike, they hear alike, they pray alike--even heathens, if any such happen to come among them. "That which is holy they will cast to the dogs, and their pearls," although (to be sure) they are not real ones, "they will fling to the swine." [2279] Simplicity they will have to consist in the overthrow of discipline, attention to which on our part they call brothelry. [2280] Peace also they huddle up [2281] anyhow with all comers; for it matters not to them, however different be their treatment of subjects, provided only they can conspire together to storm the citadel of the one only Truth. All are puffed up, all offer you knowledge. Their catechumens are perfect before they are full-taught. [2282] The very women of these heretics, how wanton they are! For they are bold enough to teach, to dispute, to enact exorcisms, to undertake [2283] cures--it may be even to baptize. [2284] Their ordinations, are carelessly administered, [2285] capricious, changeable. [2286] At one time they put novices in office; at another time, men who are bound to some secular employment; [2287] at another, persons who have apostatized from us, to bind them by vainglory, since they cannot by the truth. Nowhere is promotion easier than in the camp of rebels, where the mere fact of being there is a foremost service. [2288] And so it comes to pass that to-day one man is their bishop, to-morrow another; to-day he is a deacon who to-morrow is a reader; to-day he is a presbyter who tomorrow is a layman. For even on laymen do they impose the functions of priesthood. __________________________________________________________________ [2278] Conversationis. [2279] See Matt. vii. 6. [2280] Lenocinium. "Pandering" is Archdeacon Dodgson's word. [2281] Miscent. [2282] Edocti. [2283] Repromittere. [2284] Compare Tertullian's tract, de Bapt. I. and de Veland. Virg. viii. [Also, Epiphan. iv. p. 453, Ed. Oehler.] [2285] Temerariæ. [2286] They were constantly changing their ministers. It was a saying of the heretics, "Alius hodie episcopus, cras alius" (Rigalt.). [2287] Sæculo obstrictos. [2288] Promereri est. __________________________________________________________________ Chapter XLII.--Heretics Work to Pull Down and to Destroy, Not to Edify and Elevate. Heretics Do Not Adhere Even to Their Own Traditions, But Harbour Dissent Even from Their Own Founders. But what shall I say concerning the ministry of the word, since they make it their business not to convert the heathen, but to subvert our people? This is rather the glory which they catch at, to compass the fall of those who stand, not the raising of those who are down. Accordingly, since the very work which they purpose to themselves comes not from the building up of their own society, but from the demolition of the truth, they undermine our edifices, that they may erect their own. Only deprive them of the law of Moses, and the prophets, and the divinity of the Creator, and they have not another objection to talk about. The consequence is, that they more easily accomplish the ruin of standing houses than the erection of fallen ruins. It is only when they have such objects in view that they show themselves humble and bland and respectful. Otherwise they know no respect even for their own leaders. Hence it is [supposed] that schisms seldom happen among heretics, because, even when they exist, they are not obvious. [2289] Their very unity, however, [2290] is schism. I am greatly in error if they do not amongst themselves swerve even from their own regulations, forasmuch as every man, just as it suits his own temper, modifies the traditions he has received after the same fashion as the man who handed them down did, when he moulded them according to his own will. The progress of the matter is an acknowledgment at once of its character and of the manner of its birth. That was allowable to the Valentinians which had been allowed to Valentinus; that was also fair for the Marcionites which had been done by Marcion--even to innovate on the faith, as was agreeable to their own pleasure. In short, all heresies, when thoroughly looked into, are detected harbouring dissent in many particulars even from their own founders. The majority of them have not even churches. [2291] Motherless, houseless, creedless, outcasts, they wander about in their own essential worthlessness. [2292] __________________________________________________________________ [2289] Non parent. [2290] Enim. [e.g. The Trent system of Unity, alas! is of this sort.] [2291] Hence the saying, "Wasps make combs, so Marcionites make churches" (see our Anti-Marcion, p. 187); describing the strangeness and uselessness of the societies, not (as Gibbon said) their number (Dodgson). [2292] Sua in vilitate. Another reading, pronounced corrupt by Oehler, has "quasi sibi latæ vagantur," q.d. "All for themselves, as it were, they wander" etc. (Dodgson). __________________________________________________________________ Chapter XLIII.--Loose Company Preferred by Heretics. Ungodliness the Effect of Their Teaching the Very Opposite of Catholic Truth, Which Promotes the Fear of God, Both in Religious Ordinances and Practical Life. It has also been a subject of remark, how extremely frequent is the intercourse which heretics hold with magicians, with mountebanks, with astrologers, with philosophers; and the reason is, [2293] that they are men who devote themselves to curious questions. "Seek, and ye shall find," is everywhere in their minds. Thus, from the very nature of their conduct, may be estimated the quality of their faith. In their discipline we have an index of their doctrine. They say that God is not to be feared; therefore all things are in their view free and unchecked. Where, however is God not feared, except where He is not? Where God is not, there truth also is not. Where there is no truth, then, naturally enough, there is also such a discipline as theirs. But where God is, there exists "the fear of God, which is the beginning of wisdom." [2294] Where the fear of God is, there is seriousness, an honourable and yet thoughtful [2295] diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry) [2296] and a safely-guarded [2297] communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance, [2298] and a modest gait, and a united church, and God in all things. __________________________________________________________________ [2293] Scilicet. [2294] Ps. cxi. 10; Prov. i. 7. [2295] Attonita, as if in fear that it might go wrong (Rigalt.). [2296] In contrast to the opposite fault of the heresies exposed above. [2297] Deliberata, where the character was well weighed previous to admission to the eucharist. [2298] Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state. __________________________________________________________________ Chapter XLIV.--Heresy Lowers Respect for Christ, and Destroys All Fear of His Great Judgment. The Tendency of Heretical Teaching on This Solemn Article of the Faith. The Present Treatise an Introduction to Certain Other Anti-Heretical Works of Our Author. These evidences, then, of a stricter discipline existing among us, are an additional proof of truth, from which no man can safely turn aside, who bears in mind that future judgment, when "we must all stand before the judgment-seat of Christ," [2299] to render an account of our faith itself before all things. What, then, will they say who shall have defiled it, even the virgin which Christ committed to them with the adultery of heretics? I suppose they will allege that no injunction was ever addressed to them by Him or by His apostles concerning depraved [2300] and perverse doctrines assailing them, [2301] or about their avoiding and abhorring the same. (He and His apostles, perhaps,) will acknowledge [2302] that the blame rather lies with themselves and their disciples, in not having given us previous warning and instruction! They [2303] will, besides, add a good deal respecting the high authority of each doctor of heresy,--how that these mightily strengthened belief in their own doctrine; how that they raised the dead, restored the sick, foretold the future, that so they might deservedly be regarded as apostles. As if this caution were not also in the written record: that many should come who were to work even the greatest miracles, in defence of the deceit of their corrupt preaching. So, forsooth, they will deserve to be forgiven! If, however, any, being mindful of the writings and the denunciations of the Lord and the apostles, shall have stood firm in the integrity of the faith, I suppose they will run great risk of missing pardon, when the Lord answers: I plainly forewarned you that there should be teachers of false doctrine in my name, as well as that of the prophets and apostles also; and to my own disciples did I give a charge, that they should preach the same things to you. But as for you, it was not, of course, to be supposed [2304] that you would believe me! I once gave the gospel and the doctrine of the said rule (of life and faith) to my apostles; but afterwards it was my pleasure to make considerable changes in it! I had promised a resurrection, even of the flesh; but, on second thoughts, it struck me [2305] that I might not be able to keep my promise! I had shown myself to have been born of a virgin; but this seemed to me afterwards to be a discreditable thing. [2306] I had said that He was my Father, who is the Maker of the sun and the showers; but another and better father has adopted me! I had forbidden you to lend an ear to heretics; but in this I erred! Such (blasphemies), it is possible, [2307] do enter the minds of those who go out of the right path, [2308] and who do not defend [2309] the true faith from the danger which besets it. On the present occasion, indeed, our treatise has rather taken up a general position against heresies, (showing that they must) all be refuted on definite, equitable, and necessary rules, without [2310] any comparison with the Scriptures. For the rest, if God in His grace permit, we shall prepare answers to certain of these heresies in separate treatises. [2311] To those who may devote their leisure in reading through these (pages), in the belief of the truth, be peace, and the grace of our God Jesus Christ for ever. [2312] __________________________________________________________________ [2299] 2 Cor. v. 10. [2300] Scævis. [2301] Futuris. [2302] It seems to us, that this is the force of the strong irony, indicated by the "credo," which pervades this otherwise unintelligible passage. Dodgson's version seems untenable: "Let them (the heretics) acknowledge that the fault is with themselves rather than with those who prepared us so long beforehand." [2303] Christ and His apostles, as before, in continuation of the strong irony. [2304] This must be the force of a sentence which is steeped in irony: "Scilicet cum vos non crederetis." We are indebted to Oehler for restoring the sentence thus. [2305] Recogitavi. [2306] Turpe. [2307] Capit. [2308] Exorbitant. [2309] Cavent. [2310] This sense comes from the "repellendas" and the "a collatione Scripturarum." [2311] Specialiter. He did this, indeed, in his treatises against Marcion, Hermogenes, the Valentinians, Praxeas, and others. [These are to follow in this Series. Kaye (p. 47) justly considered this sentence as proving the De Præscript, a preface to all his treatises against particular heresies.] [2312] Elucidation V. __________________________________________________________________ Elucidations. ------------------------ I. (Prescription, Chap. I., p. 243, Supra.) In adopting this expression from the Roman Law, Tertullian has simply puzzled beginners to get at his idea. Nor do they learn much when it is called a demurrer, which, if I comprehend the word as used in law-cases, is a rejoinder to the testimony of the other party, amounting to--"Well, what of it? It does not prove your case." Something like this is indeed in Tertullian's use of the term præscription; but Dr. Holmes furnishes what seems to me the best explanation, (though he only half renders it,) "the Prescriptive Rule against Heresies." In a word, it means, "the Rule of Faith asserted against Heresies." And his practical point is, it is useless to discuss Scripture with convicted (Titus iii. 10, 11.) heretics; every one of them is ready with "his psalm, his doctrine, his interpretation," and you may argue fruitlessly till Doomsday. But bring them to the test of (Quod Semper, etc.), the apostolic præscription (1 Corinthians xi. 16).--We have no such custom neither the Churches of God. State this Rule of Faith, viz. Holy Scripture, as interpreted from the apostolic day: if it proves the doctrine or custom a novelty, then it has no foundation, and even if it be harmless, it cannot be innocently professed against the order and peace of the churches. II. (Semler, cap. x., note 15, p. 248.) The extent to which Bp. Kaye has stretched his notice of this critic is to be accounted for by the fact that, for a time, the German School of the last century exerted a sad influence in England. In early life Dr. Pusey came near to being led away by it, and Hugh James Rose was raised up to resist it. Semler lived (at Halle and elsewhere) from a.d. 1725 to 1791. Kahnis in his invaluable manual, named below, thus speaks of his Patristic theories: "The history of the Kingdom of God became, under his hands, a world of atoms, which crossed each other as chaotically as the masses of notes which lay heaped up in the memory of Semler....Under his pragmatical touches the halo of the martyrs faded, etc." Internal Hist. of German Protestantism (since circa 1750, ) by Ch. Fred. Aug. Kahnis, D.D. (Lutheran) Professor at Leipzig. Translated. T. and F. Clark, Edinburgh, 1856. III. (Peter, cap. xxii. note 6, p. 253.) In the treatise of Cyprian, De Unitate, we shall have occasion to speak fully on this interesting point. The reference to Kaye may suffice, here. But, since the inveterate confusion of all that is said of Peter with all that is claimed by a modern bishop for himself promotes a false view of this passage, it may be well to note (1) that St. Peter's name is expounded by himself (1 Peter ii. 4, 5) so as to make Christ the Rock and all believers "lively stones"--or Peters--by faith in Him. St. Peter is often called the rock, most justly, in this sense, by a rhetorical play on his name: Christ the Rock and all believers "lively stones," being cemented with Him by the Spirit. But, (2) this specialty of St. Peter, as such, belongs to him (Cephas) only. (3) So far as transmitted it belongs to no particular See. (4) The claim of Rome is disproved by Præscription. (5) Were it otherwise, it would not justify that See in making new articles of Faith. (6) Nor in its Schism with the East. (7) When it restores St. Peter's Doctrine and Holiness, to the Latin Churches, there will be no quarrel about pre-eminence. Meantime, Rome's fallibility is expressly taught in Romans xi. 18-21. IV. (The Apostles, cap. xxv. p. 254.) Nothing less than a new incarnation of Christ and a new commission to new apostles can give us anything new in religion. This præscription is our Catholic answer to the Vatican oracles of our own time. These give us a new revelation, prefacing the Gospels (1) by defining the immaculate conception of Mary in the womb of her mother; and (2) adding a new chapter to the Acts of the Apostles, in defining the infallibility of a single bishop. Clearly, had Tertullian known anything of this last dogma of Latin Novelty, he would not have taken the trouble to write this treatise. He would have said to heretics, We can neither discuss Scripture nor Antiquity with you. Rome is the touchstone of dogma, and to its bishop we refer you. V. (Truth and Peace, cap. xliv. p. 265.) The famous appeal of Bishop Jewel, known as "the Challenge at Paul's Cross," which he made in a sermon preached there on Passion Sunday, a.d. 1560, is an instance of "Præscription against heresies," well worthy of being recalled, in a day which has seen Truth and Peace newly sacrificed to the ceaseless innovations of Rome. It is as follows:--"If any learned man of all our adversaries, or, if all the learned men that be alive, be able to bring any one sufficient sentence out of any old Catholic doctor or father; or out of any old general Council; or out of the Holy Scriptures of God; [2313] or, any one example of the primitive Church, whereby it may be clearly and plainly proved, that-- 1. There was any private mass in the whole world at that time, for the space of six hundred years after Christ; or that-- 2. There was then any communion ministered unto the people under one kind; or that-- 3. The people had their common prayers, then, in a strange tongue that they understood not; or that-- 4. The bishop of Rome was then called an universal bishop, or the head of the universal Church; or that-- 5. The people was then taught to believe that Christ's body is really, substantially, corporally, carnally or naturally in the Sacrament; or that-- 6. His body is, or may be, in a thousand places or more, at one time; or that-- 7. The priest did then hold up the Sacrament over his head; or that-- 8. The people did then fall down and worship it with godly honour; or that-- 9. The Sacrament was then, or now ought to be, hanged up under a canopy; or that-- 10. In the Sacrament after the words of consecration there remaineth only the accidents and shews, without the substance of bread and wine; or that-- 11. The priest then divided the Sacrament in three parts and afterwards received himself, alone; or that-- 12. Whosoever had said the Sacrament is a pledge, a token, or a remembrance of Christ's body, had therefore been judged a heretic; or that-- 13. It was lawful, then, to have thirty, twenty, fifteen, ten, or five masses said in one Church, in one day; or that-- 14. Images were then set up in churches to the intent the people might worship them; or that-- 15. The lay people was then forbidden to read the word of God, in their own tongue: "If any man alive be able to prove any of these articles, by any one clear or plain clause or sentence, either of the Scriptures, or of the old doctors, or of any old General Council, or by any Example of the Primitive Church; I promise, then, that I will give over and subscribe unto him." All this went far beyond the concession of præscription which makes little of any one saying of any one Father, and demands the general consent of Antiquity; but, it is needless to say that Jewel's challenge has remained unanswered for more than three hundred years, and so it will be to all Eternity. With great erudition Jewel enlarged his propositions and maintained all his points. See his works, vol. I., p. 20 et seqq. Cambridge University Press, 1845. __________________________________________________________________ [2313] It must be remembered that an appeal to Scripture lies behind Tertullian's Præscription: only he will not discuss Holy Scripture with heretics. __________________________________________________________________ tertullian against_marcion anf03 tertullian-against_marcion The Five Books Against Marcion /ccel/schaff/anf03.v.iv.html __________________________________________________________________ The Five Books Against Marcion __________________________________________________________________ II. The Five Books Against Marcion. [Translated by Dr. Holmes.] Introductory Notes. ------------------------ Dedication. To the Right Rev. The Lord Bishop of Chester. My Dear Lord, I am gratified to have your permission to dedicate this volume to your Lordship. It is the fruit of some two years' leisure labour. Every man's occupation spares to him some leipsana chronou; and thirty years ago you taught me, at Oxford, how to husband these opportunities in the pleasant studies of Biblical and Theological Science. For that and many other kindnesses I cannot cease to be thankful to you. But, besides this private motive, I have in your Lordship's own past course an additional incentive for resorting to you on this occasion. You, until lately, presided over the theological studies of our great University; and you have given great encouragement to patristic literature by your excellent edition of the Apostolic Fathers. [2314] To whom could I more becomingly present this humble effort to make more generally known the great merits of perhaps the greatest work of the first of the Latin Fathers than to yourself? I remain, with much respect, My dear Lord, Very faithfully yours, Peter Holmes. Mannamead, Plymouth, [2315] March, 1868. Preface by the Translator. [2316] The reader has, in this volume a translation (attempted for the first time in English) of the largest of the extant works of the earliest Latin Fathers. The most important of Tertullian's writings have always been highly valued in the church, although, as was natural from their varied character, for different reasons. Thus his two best-known treatises, The Apology and The Prescription against Heretics, have divided between them for more than sixteen centuries the admiration of all intelligent readers,--the one for its masterly defence of the Christian religion against its heathen persecutors, and the other for its lucid vindication of the church's rule of faith against its heretical assailants. The present work has equal claims on the reader's appreciation, in respect of those qualities of vigorous thought, close reasoning, terse expression, and earnest purpose, enlivened by sparkling wit and impassioned eloquence, which have always secured for Tertullian, in spite of many drawbacks, the esteem which is given to a great and favourite author. If these books against Marcion have received, as indeed it must be allowed they have, less attention from the general reader than their intrinsic merit deserves, the neglect is mainly due to the fact that the interesting character of their contents is concealed by the usual title-page, which points only to a heresy supposed to be extinct and inapplicable, whether in the materials of its defence or confutation, to any modern circumstances. But many treatises of great authors, which have outlived their literal occasion, retain a value from their collateral arguments, which is not inferior to that effected by their primary subject. Such is the case with the work before us. If Marcionism is in the letter obsolete, there is its spirit still left in the church, which in more ways than one develops its ancient characteristics. What these were, the reader will soon discover in this volume; but reference may be made even here, in passing, to that prominent aim of the heresy which gave Tertullian his opportunity of proving the essential coherence of the Old and the New Testaments, and of exhibiting both his great knowledge of the details of Holy Scripture, and his fine intelligence of the progressive nature of God's revelation as a whole. This constitutes the charm of the present volume, which might almost be designated a Treatise on the Connection between the Jewish and the Christian Scriptures. How interesting this subject is to earnest men of the present age, is proved by the frequent treatment of it in our religious literature. [2317] In order to assist the reader to a more efficient use of this volume, in reference to its copiousness of Scripture illustration, a full Index of Scriptural Passages has been drawn up. Another satisfactory result will, it is believed, accompany the reading of this volume, in the evidence which it affords of the venerable catholicity of that system of biblical and dogmatic truth which constitutes the belief of what is called the "orthodox" Christian of the present day. Orthodoxy has been impugned of late, as if it had suffered much deterioration in its transmission to us; and an advanced school of thinkers has demanded its reform by a manipulation which they have called "free handling." To such readers, then, as prize the deposit of the Christian creed which they have received, in the light of St. Jude's description, as "the faith once for all delivered to the saints," it cannot but prove satisfactory to be able to trace in Tertullian, writing more than sixteen centuries ago, the outlines of their own cherished convictions--held by one who cannot be charged with too great an obsequiousness to traditional authority, and who at the same time possessed honesty, earnestness, and intelligence enough to make him an unexceptionable witness to facts of such a kind. The translator would only add, that he has, in compliance with the wise canon laid down by the editors of this series, endeavoured always to present to the reader the meaning of the author in readable English, keeping as near as idiomatic rules allowed to the sense and even style of the original. Amidst the many well-known difficulties of Tertullian's writings (and his Anti-Marcion is not exempt from any of these difficulties, [2318] ) the translator cannot hope that he has accomplished his labour without mistakes, for which he would beg the reader's indulgence. He has, however, endeavoured to obviate the inconvenience of faulty translation by quoting in foot-notes all words, phrases, and passages which appeared to him difficult. [2319] He has also added such notes as seemed necessary to illustrate the author's argument, or to explain any obscure allusions. The translation has been made always from Oehler's edition, with the aid of his scholarly Index Verborum. Use has also been made of Semler's edition, and the variorum reprint of the Abbé Migne, the chief result of which recension has been to convince the translator of the great superiority and general excellence of Oehler's edition. When he had completed two-thirds of his work, he happened to meet with the French translation of Tertullian by Mon^r. Denain, in Genoude's series, Les Pères de l'Eglise, published some twenty-five years ago. This version, which runs in fluent language always, is very unequal in its relation to the original: sometimes it has the brevity of an abridgment, sometimes the fulness of a paraphrase. Often does it miss the author's point, and never does it keep his style. The Abbé Migne correctly describes it: "Elegans potius quam fidissimus interpres, qui Africanæ loquelæ asperitatem splendenti ornavit sermone, egregiaque interdum et ad vivum expressa interpretatione recreavit." __________________________________________________________________ [2314] [The name of Bishop Jacobson was often introduced in our first volume, in notes to the Apostolic Fathers. He has recently "fallen asleep," after a life of exemplary labour "with good report of all men and of the Truth itself." His learning and piety were adorned by a profound humility, which gave a primitive cast to his character. At the Lambeth Conference, having the honour to sit at his side, I observed his extreme modesty. He rarely rose to speak, though he sometimes honoured me with words in a whisper, which the whole assembly would have rejoiced to hear. Like his great predecessor, Pearson, in many respects, the mere filings and clippings of his thoughts were gold-dust.] [2315] [Dr. Holmes is described, in the Edinburgh Edition, as "Domestic Chaplain to the Rt. Hon. the Countess of Rothes." He was B.A. (Oxon.) in 1840, and took orders that year. Was Head-Master of Plymouth Grammar School at one time, and among his very valuable and learned works should be mentioned, as very useful to the reader of this series, his Translation of Bull's Defensio Fidei Nicænæ (two vols. 8vo. Oxford, 1851), and of the same great author's Judicium Ecclesiæ Catholicæ, 8vo. Oxford, 1855.] [2316] [This preface and the frequent annotations of our author relieve the American editor, save very sparingly, from adding notes of his own.] [2317] Two works are worth mentioning in connection with this topic for their succinct and handy form, as well as satisfactory treatment of their argument: Mr. Perowne's Norrisian prize essay, entitled The Essential Coherence of the Old and New Testaments (1858), and Sir William Page Wood's recent work, The Continuity of Scripture, as declared by the Testimony of our Lord, and of the evangelists and apostles. [2318] Bishop Kaye says of Tertullian (page 62): "He is indeed the harshest and most obscure of writers, and the least capable of being accurately represented in a translation;" and he quotes the learned Ruhnken's sentence of our author: "Latinitatis certè pessimum auctorem esse aio et confirmo." This is surely much too sweeping. To the careful student Tertullian's style commends itself, by and by, as suited exactly to his subject--as the terse and vigorous expression of terse and vigorous thought. Bishop Butler has been often censured for an awkward style; whereas it is a fairer criticism to say, that the arguments of the Analogy and the Sermons of Human Nature have been delivered in the language best suited to their character. This adaptation of style to matter is probably in all great authors a real characteristic of genius. A more just and favourable view is taken of Tertullian's Latin by Niebuhr, Hist. Rom. (Schmitz), vol. v. p. 271, and his Lectures on Ancient Hist. (Schmitz), vol. ii. p. 54. [2319] He has also, as the reader will observe, endeavoured to distinguish, by the help of type, between the true God and Marcion's god, printing the initials of the former, and of the pronouns referring to Him, in capitals, and those of the latter in small letters. To do this was not always an easy matter, for in many passages the argument amalgamates the two. Moreover, in the earlier portion of the work the translator fears that he may have occasionally neglected to make the distinction. __________________________________________________________________ __________________________________________________________________ II. The Five Books Against Marcion. Book I. [2320] Wherein is described the god of Marcion. He is shown to be utterly wanting in all the attributes of the true God. ------------------------ Chapter I.--Preface. Reason for a New Work. Pontus Lends Its Rough Character to the Heretic Marcion, a Native. His Heresy Characterized in a Brief Invective. Whatever in times past [2321] we have wrought in opposition to Marcion, is from the present moment no longer to be accounted of. [2322] It is a new work which we are undertaking in lieu of the old one. [2323] My original tract, as too hurriedly composed, I had subsequently superseded by a fuller treatise. This latter I lost, before it was completely published, by the fraud of a person who was then a brother, [2324] but became afterwards an apostate. He, as it happened, had transcribed a portion of it, full of mistakes, and then published it. The necessity thus arose for an amended work; and the occasion of the new edition induced me to make a considerable addition to the treatise. This present text, [2325] therefore, of my work--which is the third as superseding [2326] the second, but henceforward to be considered the first instead of the third--renders a preface necessary to this issue of the tract itself that no reader may be perplexed, if he should by chance fall in with the various forms of it which are scattered about. The Euxine Sea, as it is called, is self-contradictory in its nature, and deceptive in its name. [2327] As you would not account it hospitable from its situation, so is it severed from our more civilised waters by a certain stigma which attaches to its barbarous character. The fiercest nations inhabit it, if indeed it can be called habitation, when life is passed in waggons. They have no fixed abode; their life has [2328] no germ of civilization; they indulge their libidinous desires without restraint, and for the most part naked. Moreover, when they gratify secret lust, they hang up their quivers on their car-yokes, [2329] to warn off the curious and rash observer. Thus without a blush do they prostitute their weapons of war. The dead bodies of their parents they cut up with their sheep, and devour at their feasts. They who have not died so as to become food for others, are thought to have died an accursed death. Their women are not by their sex softened to modesty. They uncover the breast, from which they suspend their battle-axes, and prefer warfare to marriage. In their climate, too, there is the same rude nature. [2330] The day-time is never clear, the sun never cheerful; [2331] the sky is uniformly cloudy; the whole year is wintry; the only wind that blows is the angry North. Waters melt only by fires; their rivers flow not by reason of the ice; their mountains are covered [2332] with heaps of snow. All things are torpid, all stiff with cold. Nothing there has the glow [2333] of life, but that ferocity which has given to scenic plays their stories of the sacrifices [2334] of the Taurians, and the loves [2335] of the Colchians, and the torments [2336] of the Caucasus. Nothing, however, in Pontus is so barbarous and sad as the fact that Marcion was born there, fouler than any Scythian, more roving than the waggon-life [2337] of the Sarmatian, more inhuman than the Massagete, more audacious than an Amazon, darker than the cloud, [2338] (of Pontus) colder than its winter, more brittle than its ice, more deceitful than the Ister, more craggy than Caucasus. Nay [2339] more, the true Prometheus, Almighty God, is mangled [2340] by Marcion's blasphemies. Marcion is more savage than even the beasts of that barbarous region. For what beaver was ever a greater emasculator [2341] than he who has abolished the nuptial bond? What Pontic mouse ever had such gnawing powers as he who has gnawed the Gospels to pieces? Verily, O Euxine, thou hast produced a monster more credible to philosophers than to Christians. For the cynic Diogenes used to go about, lantern in hand, at mid-day to find a man; whereas Marcion has quenched the light of his faith, and so lost the God whom he had found. His disciples will not deny that his first faith he held along with ourselves; a letter of his own [2342] proves this; so that for the future [2343] a heretic may from his case [2344] be designated as one who, forsaking that which was prior, afterwards chose out for himself that which was not in times past. [2345] For in as far as what was delivered in times past and from the beginning will be held as truth, in so far will that be accounted heresy which is brought in later. But another brief treatise [2346] will maintain this position against heretics, who ought to be refuted even without a consideration of their doctrines, on the ground that they are heretical by reason of the novelty of their opinions. Now, so far as any controversy is to be admitted, I will for the time [2347] (lest our compendious principle of novelty, being called in on all occasions to our aid, should be imputed to want of confidence) begin with setting forth our adversary's rule of belief, that it may escape no one what our main contention is to be. __________________________________________________________________ [2320] [Written A.D. 207. See Chapter xv. infra. In cap. xxix. is the token of Montanism which denotes his impending lapse.] [2321] Retro. [2322] Jam hinc viderit. [2323] Ex vetere. [2324] Fratris. [2325] Stilus. [2326] De. [2327] [Euxine=hospitable. One recalls Shakespeare: --"Like to the Pontick Sea Whose icy current and compulsive force Ne'er feels retiring ebb."--Othel.] [2328] Cruda. [2329] De jugo. See Strabo (Bohn's trans.), vol. ii. p. 247. [2330] Duritia. [2331] Libens. [2332] Exaggerantur. [2333] Calet. [2334] [Iphigenia of Euripides.] [2335] [See the Medea of Euripides.] [2336] [Prometheus of Æschylus.] [2337] Hamaxobio. This Sarmatian clan received its name Amaxobioi from its gypsy kind of life. [2338] [I fancy there is point in this singular, the sky of Pontus being always overcast. Cowper says: "There is but one cloud in the sky, But that doth the welkin invest," etc. [2339] Quidni. [2340] Lancinatur. [2341] Castrator carnis. See Pliny, N. H. viii. 47 (Bohn's trans. vol. ii. p. 297). [2342] Ipsius litteris. [2343] Jam. [2344] Hinc. [2345] Retro. [2346] He alludes to his book De Præscriptione Hæreticorum. [Was this work then already written? Dr. Allix thinks not. But see Kaye, p. 47.] [2347] Interdum. [Can it be that when all this was written (speaking of ourselves) our author had fully lapsed from Communion with the Catholic Church?] __________________________________________________________________ Chapter II.--Marcion, Aided by Cerdon, Teaches a Duality of Gods; How He Constructed This Heresy of an Evil and a Good God. The heretic of Pontus introduces two Gods, like the twin Symplegades of his own shipwreck: One whom it was impossible to deny, i.e. our Creator; and one whom he will never be able to prove, i.e. his own god. The unhappy man gained [2348] the first idea [2349] of his conceit from the simple passage of our Lord's saying, which has reference to human beings and not divine ones, wherein He disposes of those examples of a good tree and a corrupt one; [2350] how that "the good tree bringeth not forth corrupt fruit, neither the corrupt tree good fruit." Which means, that an honest mind and good faith cannot produce evil deeds, any more than an evil disposition can produce good deeds. Now (like many other persons now-a-days, especially those who have an heretical proclivity), while morbidly brooding [2351] over the question of the origin of evil, his perception became blunted by the very irregularity of his researches; and when he found the Creator declaring, "I am He that createth evil," [2352] inasmuch as he had already concluded from other arguments, which are satisfactory to every perverted mind, that God is the author of evil, so he now applied to the Creator the figure of the corrupt tree bringing forth evil fruit, that is, moral evil, [2353] and then presumed that there ought to be another god, after the analogy of the good tree producing its good fruit. Accordingly, finding in Christ a different disposition, as it were--one of a simple and pure benevolence [2354] --differing from the Creator, he readily argued that in his Christ had been revealed a new and strange [2355] divinity; and then with a little leaven he leavened the whole lump of the faith, flavouring it with the acidity of his own heresy. He had, moreover, in one [2356] Cerdon an abettor of this blasphemy,--a circumstance which made them the more readily think that they saw most clearly their two gods, blind though they were; for, in truth, they had not seen the one God with soundness of faith. [2357] To men of diseased vision even one lamp looks like many. One of his gods, therefore, whom he was obliged to acknowledge, he destroyed by defaming his attributes in the matter of evil; the other, whom he laboured so hard to devise, he constructed, laying his foundation [2358] in the principle of good. In what articles [2359] he arranged these natures, we show by our own refutations of them. __________________________________________________________________ [2348] Passus. [2349] Instinctum. [2350] St. Luke vi. 43 sq. [2351] Languens. [2352] Isa. xlv. 7. [2353] Mala. [2354] [This purely good or goodish divinity is an idea of the Stoics. De Præscript. chap. 7.] [2355] Hospitam. [2356] Quendam. [See Irenæus, Vol. I. p. 352, this Series.] [2357] Integre. [2358] Præstruendo. [2359] Or sections. __________________________________________________________________ Chapter III.--The Unity of God. He is the Supreme Being, and There Cannot Be a Second Supreme. The principal, and indeed [2360] the whole, contention lies in the point of number: whether two Gods may be admitted, by poetic licence (if they must be), [2361] or pictorial fancy, or by the third process, as we must now add, [2362] of heretical pravity. But the Christian verity has distinctly declared this principle, "God is not, if He is not one;" because we more properly believe that that has no existence which is not as it ought to be. In order, however, that you may know that God is one, ask what God is, and you will find Him to be not otherwise than one. So far as a human being can form a definition of God, I adduce one which the conscience of all men will also acknowledge,--that God is the great Supreme existing in eternity, unbegotten, unmade without beginning, without end. For such a condition as this must needs be ascribed to that eternity which makes God to be the great Supreme, because for such a purpose as this is this very attribute [2363] in God; and so on as to the other qualities: so that God is the great Supreme in form and in reason, and in might and in power. [2364] Now, since all are agreed on this point (because nobody will deny that God is in some sense [2365] the great Supreme, except the man who shall be able to pronounce the opposite opinion, that God is but some inferior being, in order that he may deny God by robbing Him of an attribute of God), what must be the condition of the great Supreme Himself? Surely it must be that nothing is equal to Him, i.e. that there is no other great supreme; because, if there were, He would have an equal; and if He had an equal, He would be no longer the great Supreme, now that the condition and (so to say) our law, which permits nothing to be equal to the great Supreme, is subverted. That Being, then, which is the great Supreme, must needs be unique, [2366] by having no equal, and so not ceasing to be the great Supreme. Therefore He will not otherwise exist than by the condition whereby He has His being; that is, by His absolute uniqueness. Since, then, God is the great Supreme, our Christian verity has rightly declared, [2367] "God is not, if He is not one." Not as if we doubted His being God, by saying, He is not, if He is not one; but because we define Him, in whose being we thoroughly believe, to be that without which He is not God; that is to say, the great Supreme. But then [2368] the great Supreme must needs be unique. This Unique Being, therefore, will be God--not otherwise God than as the great Supreme; and not otherwise the great Supreme than as having no equal; and not otherwise having no equal than as being Unique. Whatever other god, then, you may introduce, you will at least be unable to maintain his divinity under any other guise, [2369] than by ascribing to him too the property of Godhead--both eternity and supremacy over all. How, therefore, can two great Supremes co-exist, when this is the attribute of the Supreme Being, to have no equal,--an attribute which belongs to One alone, and can by no means exist in two? __________________________________________________________________ [2360] Et exinde. [2361] Si Forte. [2362] Jam. [2363] Of eternity. [2364] We subjoin the original of this difficult passage: Hunc enim statum æternitati censendum, quæ summum magnum deum efficiat, dum hoc est in deo ipsa, atque ita et cetera, ut sit deus summum magnum et forma et ratione et vi et potestate. [2365] Quid. [2366] Unicus. [Alone of his kind.] [2367] As its first principle. [2368] Porro. [2369] Forma. __________________________________________________________________ Chapter IV.--Defence of the Divine Unity Against Objection. No Analogy Between Human Powers and God's Sovereignty. The Objection Otherwise Untenable, for Why Stop at Two Gods? But some one may contend that two great Supremes may exist, distinct and separate in their own departments; and may even adduce, as an example, the kingdoms of the world, which, though they are so many in number, are yet supreme in their several regions. Such a man will suppose that human circumstances are always comparable with divine ones. Now, if this mode of reasoning be at all tolerable, what is to prevent our introducing, I will not say a third god or a fourth, but as many as there are kings of the earth? Now it is God that is in question, whose main property it is to admit of no comparison with Himself. Nature itself, therefore, if not an Isaiah, or rather God speaking by Isaiah, will deprecatingly ask, "To whom will ye liken me?" [2370] Human circumstances may perhaps be compared with divine ones, but they may not be with God. God is one thing, and what belongs to God is another thing. Once more: [2371] you who apply the example of a king, as a great supreme, take care that you can use it properly. For although a king is supreme on his throne next to God, he is still inferior to God; and when he is compared with God, he will be dislodged [2372] from that great supremacy which is transferred to God. Now, this being the case, how will you employ in a comparison with God an object as your example, which fails [2373] in all the purposes which belong to a comparison? Why, when supreme power among kings cannot evidently be multifarious, but only unique and singular, is an exception made in the case of Him (of all others) [2374] who is King of kings, and (from the exceeding greatness of His power, and the subjection of all other ranks [2375] to Him) the very summit, [2376] as it were, of dominion? But even in the case of rulers of that other form of government, where they one by one preside in a union of authority, if with their petty [2377] prerogatives of royalty, so to say, they be brought on all points [2378] into such a comparison with one another as shall make it clear which of them is superior in the essential features [2379] and powers of royalty, it must needs follow that the supreme majesty will redound [2380] to one alone,--all the others being gradually, by the issue of the comparison, removed and excluded from the supreme authority. Thus, although, when spread out in several hands, supreme authority seems to be multifarious, yet in its own powers, nature, and condition, it is unique. It follows, then, that if two gods are compared, as two kings and two supreme authorities, the concentration of authority must necessarily, according to the meaning of the comparison, be conceded to one of the two; because it is clear from his own superiority that he is the supreme, his rival being now vanquished, and proved to be not the greater, however great. Now, from this failure of his rival, the other is unique in power, possessing a certain solitude, as it were, in his singular pre-eminence. The inevitable conclusion at which we arrive, then, on this point is this: either we must deny that God is the great Supreme, which no wise man will allow himself to do; or say that God has no one else with whom to share His power. __________________________________________________________________ [2370] Isa. xl. 18, 25. [2371] Denique. [2372] Excidet. [2373] Amittitur. "Tertullian" (who thinks lightly of the analogy of earthly monarchs) "ought rather to have contended that the illustration strengthened his argument. In each kingdom there is only one supreme power; but the universe is God's kingdom: there is therefore only one supreme power in the universe."-- Bp. Kaye, On the Writings of Tertullian, Third edition, p. 453, note 2. [2374] Scilicet. [2375] Graduum. [2376] Culmen. [2377] Minutalibus regnis. [2378] Undique. [2379] Substantiis. [2380] Eliquetur. __________________________________________________________________ Chapter V.--The Dual Principle Falls to the Ground; Plurality of Gods, of Whatever Number, More Consistent. Absurdity and Injury to Piety Resulting from Marcion's Duality. But on what principle did Marcion confine his supreme powers to two? I would first ask, If there be two, why not more? Because if number be compatible with the substance of Deity, the richer you make it in number the better. Valentinus was more consistent and more liberal; for he, having once imagined two deities, Bythos and Sige, [2381] poured forth a swarm of divine essences, a brood of no less than thirty Æons, like the sow of Æneas. [2382] Now, whatever principle refuses to admit several supreme beings, the same must reject even two, for there is plurality in the very lowest number after one. After unity, number commences. So, again, the same principle which could admit two could admit more. After two, multitude begins, now that one is exceeded. In short, we feel that reason herself expressly [2383] forbids the belief in more gods than one, because the self-same rule lays down one God and not two, which declares that God must be a Being to which, as the great Supreme, nothing is equal; and that Being to which nothing is equal must, moreover, be unique. But further, what can be the use or advantage in supposing two supreme beings, two co-ordinate [2384] powers? What numerical difference could there be when two equals differ not from one? For that thing which is the same in two is one. Even if there were several equals, all would be just as much one, because, as equals, they would not differ one from another. So, if of two beings neither differs from the other, since both of them are on the supposition [2385] supreme, both being gods, neither of them is more excellent than the other; and so, having no pre-eminence, their numerical distinction [2386] has no reason in it. Number, moreover, in the Deity ought to be consistent with the highest reason, or else His worship would be brought into doubt. For consider [2387] now, if, when I saw two Gods before me (who, being both Supreme Beings, were equal to each other), I were to worship them both, what should I be doing? I should be much afraid that the abundance of my homage would be deemed superstition rather than piety. Because, as both of them are so equal and are both included in either of the two, I might serve them both acceptably in only one; and by this very means I should attest their equality and unity, provided that I worshipped them mutually the one in the other, because in the one both are present to me. If I were to worship one of the two, I should be equally conscious of seeming to pour contempt on the uselessness of a numerical distinction, which was superfluous, because it indicated no difference; in other words, I should think it the safer course to worship neither of these two Gods than one of them with some scruple of conscience, or both of them to none effect. __________________________________________________________________ [2381] Depth and silence. [2382] See Virgil, Æneid, viii. 43, etc. [2383] Ipso termino. [2384] Paria. [2385] Jam. [2386] Numeri sui. [2387] Ecce. __________________________________________________________________ Chapter VI.--Marcion Untrue to His Theory. He Pretends that His Gods are Equal, But He Really Makes Them Diverse. Then, Allowing Their Divinity, Denies This Diversity. Thus far our discussion seems to imply that Marcion makes his two gods equal. For while we have been maintaining that God ought to be believed as the one only great Supreme Being, excluding from Him every possibility [2388] of equality, we have treated of these topics on the assumption of two equal Gods; but nevertheless, by teaching that no equals can exist according to the law [2389] of the Supreme Being, we have sufficiently affirmed the impossibility that two equals should exist. For the rest, however, [2390] we know full well [2391] that Marcion makes his gods unequal: one judicial, harsh, mighty in war; the other mild, placid, and simply [2392] good and excellent. Let us with similar care consider also this aspect of the question, whether diversity (in the Godhead) can at any rate contain two, since equality therein failed to do so. Here again the same rule about the great Supreme will protect us, inasmuch as it settles [2393] the entire condition of the Godhead. Now, challenging, and in a certain sense arresting [2394] the meaning of our adversary, who does not deny that the Creator is God, I most fairly object [2395] against him that he has no room for any diversity in his gods, because, having once confessed that they are on a par, [2396] he cannot now pronounce them different; not indeed that human beings may not be very different under the same designation, but because the Divine Being can be neither said nor believed to be God, except as the great Supreme. Since, therefore, he is obliged to acknowledge that the God whom he does not deny is the great Supreme, it is inadmissible that he should predicate of the Supreme Being such a diminution as should subject Him to another Supreme Being. For He ceases (to be Supreme), if He becomes subject to any. Besides, it is not the characteristic of God to cease from any attribute [2397] of His divinity--say, from His supremacy. For at this rate the supremacy would be endangered even in Marcion's more powerful god, if it were capable of depreciation in the Creator. When, therefore, two gods are pronounced to be two great Supremes, it must needs follow that neither of them is greater or less than the other, neither of them loftier or lowlier than the other. If you deny [2398] him to be God whom you call inferior, you deny [2399] the supremacy of this inferior being. But when you confessed both gods to be divine, you confessed them both to be supreme. Nothing will you be able to take away from either of them; nothing will you be able to add. By allowing their divinity, you have denied their diversity. __________________________________________________________________ [2388] Parilitatem. [2389] Formam. [2390] Alioquin. [2391] Certi (sumus). [2392] Tantummodo. [2393] Vindicet. [2394] Injecta manu detinens. [2395] Præscribo. [2396] Ex æquo deos confessus. [2397] De statu suo. [2398] Nega. [2399] Nega. __________________________________________________________________ Chapter VII.--Other Beings Besides God are in Scripture Called God. This Objection Frivolous, for It is Not a Question of Names. The Divine Essence is the Thing at Issue. Heresy, in Its General Terms, Thus Far Treated. But this argument you will try to shake with an objection from the name of God, by alleging that that name is a vague [2400] one, and applied to other beings also; as it is written, "God standeth in the congregation of the mighty; [2401] He judgeth among the gods." And again, "I have said, Ye are gods." [2402] As therefore the attribute of supremacy would be inappropriate to these, although they are called gods, so is it to the Creator. This is a foolish objection; and my answer to it is, that its author fails to consider that quite as strong an objection might be urged against the (superior) god of Marcion: he too is called god, but is not on that account proved to be divine, as neither are angels nor men, the Creator's handiwork. If an identity of names affords a presumption in support of equality of condition, how often do worthless menials strut insolently in the names of kings--your Alexanders, Cæsars, and Pompeys! [2403] This fact, however, does not detract from the real attributes of the royal persons. Nay more, the very idols of the Gentiles are called gods. Yet not one of them is divine because he is called a god. It is not, therefore, for the name of god, for its sound or its written form, that I am claiming the supremacy in the Creator, but for the essence [2404] to which the name belongs; and when I find that essence alone is unbegotten and unmade--alone eternal, and the maker of all things--it is not to its name, but its state, not to its designation, but its condition, that I ascribe and appropriate the attribute of the supremacy. And so, because the essence to which I ascribe it has come [2405] to be called god, you suppose that I ascribe it to the name, because I must needs use a name to express the essence, of which indeed that Being consists who is called God, and who is accounted the great Supreme because of His essence, not from His name. In short, Marcion himself, when he imputes this character to his god, imputes it to the nature, [2406] not to the word. That supremacy, then, which we ascribe to God in consideration of His essence, and not because of His name, ought, as we maintain, to be equal [2407] in both the beings who consist of that substance for which the name of God is given; because, in as far as they are called gods (i.e. supreme beings, on the strength, of course, of their unbegotten and eternal, and therefore great and supreme essence), in so far the attribute of being the great Supreme cannot be regarded as less or worse in one than in another great Supreme. If the happiness, and sublimity, and perfection [2408] of the Supreme Being shall hold good of Marcion's god, it will equally so of ours; and if not of ours, it will equally not hold of Marcion's. Therefore two supreme beings will be neither equal nor unequal: not equal, because the principle which we have just expounded, that the Supreme Being admits of no comparison with Himself, forbids it; not unequal, because another principle meets us respecting the Supreme Being, that He is capable of no diminution. So, Marcion, you are caught [2409] in the midst of your own Pontic tide. The waves of truth overwhelm you on every side. You can neither set up equal gods nor unequal ones. For there are not two; so far as the question of number is properly concerned. Although the whole matter of the two gods is at issue, we have yet confined our discussion to certain bounds, within which we shall now have to contend about separate peculiarities. __________________________________________________________________ [2400] Passivo. [2401] krch'l. Tertullian's version is: In ecclesia deorum. The Vulgate: In synagoga deorum. [2402] Ps. lxxxii. 1, 6. [2403] The now less obvious nicknames of "Alex. Darius and Olofernes," are in the text. [2404] Substantiæ. [2405] Vocari obtinuit. [2406] Statum. [2407] Ex pari. [2408] Integritas. [2409] Hæsisti. __________________________________________________________________ Chapter VIII.--Specific Points. The Novelty of Marcion's God Fatal to His Pretensions. God is from Everlasting, He Cannot Be in Any Wise New. In the first place, how arrogantly do the Marcionites build up their stupid system, [2410] bringing forward a new god, as if we were ashamed of the old one! So schoolboys are proud of their new shoes, but their old master beats their strutting vanity out of them. Now when I hear of a new god, [2411] who, in the old world and in the old time and under the old god was unknown and unheard of; whom, (accounted as no one through such long centuries back, and ancient in men's very ignorance of him), [2412] a certain "Jesus Christ," and none else revealed; whom Christ revealed, they say--Christ himself new, according to them, even, in ancient names--I feel grateful for this conceit [2413] of theirs. For by its help I shall at once be able to prove the heresy of their tenet of a new deity. It will turn out to be such a novelty [2414] as has made gods even for the heathen by some new and yet again and ever new title [2415] for each several deification. What new god is there, except a false one? Not even Saturn will be proved to be a god by all his ancient fame, because it was a novel pretence which some time or other produced even him, when it first gave him godship. [2416] On the contrary, living and perfect [2417] Deity has its origin [2418] neither in novelty nor in antiquity, but in its own true nature. Eternity has no time. It is itself all time. It acts; it cannot then suffer. It cannot be born, therefore it lacks age. God, if old, forfeits the eternity that is to come; if new, the eternity which is past. [2419] The newness bears witness to a beginning; the oldness threatens an end. God, moreover, is as independent of beginning and end as He is of time, which is only the arbiter and measurer of a beginning and an end. __________________________________________________________________ [2410] Stuporem suum. [2411] [Cap. xix. infra.] [2412] The original of this obscure passage is: "Novum igitur audiens deum, in vetere mundo et in vetere ævo et sub vetere deo inauditum quem tantis retro seculis neminem, et ipsa ignorantia antiquum, quidam Jesus Christus, et ille in veteribus nominibus novus, revelaverit, nec alius antehac." The harsh expression, "quidam Jesus Christus," bears, of course, a sarcastic reference to the capricious and inconsistent novelty which Marcion broached in his heresy about Christ. [By some slight chance in punctuation and arrangement, I have endeavoured to make it a little clearer.] [2413] Gloriæ. [Qu. boast?] [2414] Hæc erit novitas quæ. [2415] Novo semper ac novo titulo. [2416] Consecravit. [2417] Germana. [2418] Censetur. A frequent meaning in Tertullian. See Apol. 7 and 12. [2419] We cannot preserve the terseness of the Latin: Deus, si est vetus, non erit; si est novus, non fuit. __________________________________________________________________ Chapter IX.--Marcion's Gnostic Pretensions Vain, for the True God is Neither Unknown Nor Uncertain. The Creator, Whom He Owns to Be God, Alone Supplies an Induction, by Which to Judge of the True God. Now I know full well by what perceptive faculty they boast of their new god; even their knowledge. [2420] It is, however, this very discovery of a novel thing--so striking to common minds--as well as the natural gratification which is inherent in novelty, that I wanted to refute, and thence further to challenge a proof of this unknown god. For him whom by their knowledge [2421] they present to us as new, they prove to have been unknown previous to that knowledge. Let us keep within the strict limits and measure of our argument. Convince me there could have been an unknown god. I find, no doubt, [2422] that altars have been lavished on unknown gods; that, however, is the idolatry of Athens. And on uncertain gods; but that, too, is only Roman superstition. Furthermore, uncertain gods are not well known, because no certainty about them exists; and because of this uncertainty they are therefore unknown. Now, which of these two titles shall we carve for Marcion's god? Both, I suppose, as for a being who is still uncertain, and was formerly unknown. For inasmuch as the Creator, being a known God, caused him to be unknown; so, as being a certain God, he made him to be uncertain. But I will not go so far out of my way, as to say: [2423] If God was unknown and concealed, He was overshadowed in such a region of darkness, as must have been itself new and unknown, and be even now likewise uncertain--some immense region indeed, one undoubtedly greater than the God whom it concealed. But I will briefly state my subject, and afterwards most fully pursue it, promising that God neither could have been, nor ought to have been, unknown. Could not have been, because of His greatness; ought not to have been, because of His goodness, especially as He is (supposed, by Marcion) more excellent in both these attributes than our Creator. Since, however, I observe that in some points the proof of every new and heretofore unknown god ought, for its test, [2424] to be compared to the form of the Creator, it will be my duty [2425] first of all to show that this very course is adopted by me in a settled plan, [2426] such as I might with greater confidence [2427] use in support of my argument. Before every other consideration, (let me ask) how it happens that you, [2428] who acknowledge [2429] the Creator to be God, and from your knowledge confess Him to be prior in existence, do not know that the other god should be examined by you in exactly the same course of investigation which has taught you how to find out a god in the first case? Every prior thing has furnished the rule for the latter. In the present question two gods are propounded, the unknown and the known. Concerning the known there is no [2430] question. It is plain that He exists, else He would not be known. The dispute is concerning the unknown god. Possibly he has no existence; because, if he had, he would have been known. Now that which, so long as it is unknown, is an object to be questioned, is an uncertainty so long as it remains thus questionable; and all the while it is in this state of uncertainty, it possibly has no existence at all. You have a god who is so far certain, as he is known; and uncertain, as unknown. This being the case, does it appear to you to be justly defensible, that uncertainties should be submitted for proof to the rule, and form, and standard of certainties? Now, if to the subject before us, which is in itself full of uncertainty thus far, there be applied also arguments [2431] derived from uncertainties, we shall be involved in such a series of questions arising out of our treatment of these same uncertain arguments, as shall by reason of their uncertainty be dangerous to the faith, and we shall drift into those insoluble questions which the apostle has no affection for. If, again, [2432] in things wherein there is found a diversity of condition, they shall prejudge, as no doubt they will, [2433] uncertain, doubtful, and intricate points, by the certain, undoubted, and clear sides [2434] of their rule, it will probably happen that [2435] (those points) will not be submitted to the standard of certainties for determination, as being freed by the diversity of their essential condition [2436] from the application of such a standard in all other respects. As, therefore, it is two gods which are the subject of our proposition, their essential condition must be the same in both. For, as concerns their divinity, they are both unbegotten, unmade, eternal. This will be their essential condition. All other points Marcion himself seems to have made light of, [2437] for he has placed them in a different [2438] category. They are subsequent in the order of treatment; indeed, they will not have to be brought into the discussion, [2439] since on the essential condition there is no dispute. Now there is this absence of our dispute, because they are both of them gods. Those things, therefore, whose community of condition is evident, will, when brought to a test on the ground of that common condition, [2440] have to be submitted, although they are uncertain, to the standard [2441] of those certainties with which they are classed in the community of their essential condition, so as on this account to share also in their manner of proof. I shall therefore contend [2442] with the greatest confidence that he is not God who is to-day uncertain, because he has been hitherto unknown; for of whomsoever it is evident that he is God, from this very fact it is (equally) evident, that he never has been unknown, and therefore never uncertain. __________________________________________________________________ [2420] Agnitione. The distinctive term of the Gnostic pretension was the Greek equivalent Gnosis. [2421] Agnitione. [2422] Plane. [2423] Non evagabor, ut dicam. [2424] Provocari. [2425] Debebo. [2426] Ratione. [2427] Constantius. [2428] Quale est ut. [2429] Agnoscis. [2430] Vacat. [2431] Argumenta ="proofs." [2432] Sin. [2433] Plane. [2434] Regulæ partibus. [2435] Fortasse an. [2436] Status principalis. [2437] Viderit. [2438] In diversitate. [2439] Nec admittentur. [2440] Sub eo. [2441] Formam. [2442] Dirigam. __________________________________________________________________ Chapter X.--The Creator Was Known as the True God from the First by His Creation. Acknowledged by the Soul and Conscience of Man Before He Was Revealed by Moses. For indeed, as the Creator of all things, He was from the beginning discovered equally with them, they having been themselves manifested that He might become known as God. For although Moses, some long while afterwards, seems to have been the first to introduce the knowledge of [2443] the God of the universe in the temple of his writings, yet the birthday of that knowledge must not on that account be reckoned from the Pentateuch. For the volume of Moses does not at all initiate [2444] the knowledge of the Creator, but from the first gives out that it is to be traced from Paradise and Adam, not from Egypt and Moses. The greater part, therefore, [2445] of the human race, although they knew not even the name of Moses, much less his writings, yet knew the God of Moses; and even when idolatry overshadowed the world with its extreme prevalence, men still spoke of Him separately by His own name as God, and the God of gods, and said, "If God grant," and, "As God pleases," and, "I commend you to God." [2446] Reflect, then, whether they knew Him, of whom they testify that He can do all things. To none of the writings of Moses do they owe this. The soul was before prophecy. [2447] From the beginning the knowledge of God is the dowry of the soul, one and the same amongst the Egyptians, and the Syrians, and the tribes of Pontus. For their souls call the God of the Jews their God. Do not, O barbarian heretic, put Abraham before the world. Even if the Creator had been the God of one family, He was yet not later than your god; even in Pontus was He known before him. Take then your standard from Him who came first: from the Certain (must be judged) the uncertain; from the Known the unknown. Never shall God be hidden, never shall God be wanting. Always shall He be understood, always be heard, nay even seen, in whatsoever way He shall wish. God has for His witnesses this whole being of ours, and this universe wherein we dwell. He is thus, because not unknown, proved to be both God and the only One, although another still tries hard to make out his claim. __________________________________________________________________ [2443] Dedicasse. [2444] Instituat. [2445] Denique. [2446] See also De test, anim. 2, and De anima, 41. [Bp. Kaye refers (p. 166) to Profr. Andrews Norton of Harvard, with great respect: specially to a Note on this usage of the Heathen, in his Evidences, etc. Vol. III.] [2447] Prophetia, inspired Scripture. __________________________________________________________________ Chapter XI.--The Evidence for God External to Him; But the External Creation Which Yields This Evidence is Really Not Extraneous, for All Things are God's. Marcion's God, Having Nothing to Show for Himself, No God at All. Marcion's Scheme Absurdly Defective, Not Furnishing Evidence for His New God's Existence, Which Should at Least Be Able to Compete with the Full Evidence of the Creator. And justly so, they say. For who is there that is less well known by his own (inherent) qualities than by strange [2448] ones? No one. Well, I keep to this statement. How could anything be strange [2449] to God, to whom, if He were personally existent, nothing would be strange? For this is the attribute of God, that all things are His, and all things belong to Him; or else this question would not so readily be heard from us: What has He to do with things strange to Him?--a point which will be more fully noticed in its proper place. It is now sufficient to observe, that no one is proved to exist to whom nothing is proved to belong. For as the Creator is shown to be God, God without any doubt, from the fact that all things are His, and nothing is strange to Him; so the rival [2450] god is seen to be no god, from the circumstance that nothing is his, and all things are therefore strange to him. Since, then, the universe belongs to the Creator, I see no room for any other god. All things are full of their Author, and occupied by Him. If in created beings there be any portion of space anywhere void of Deity, the void will be of a false deity clearly. [2451] By falsehood the truth is made clear. Why cannot the vast crowd of false gods somewhere find room for Marcion's god? This, therefore, I insist upon, from the character [2452] of the Creator, that God must have been known from the works of some world peculiarly His own, both in its human constituents, and the rest of its organic life; [2453] when even the error of the world has presumed to call gods those men whom it sometimes acknowledges, on the ground that in every such case something is seen which provides for the uses and advantages of life. [2454] Accordingly, this also was believed from the character of God to be a divine function; namely, to teach or point out what is convenient and needful in human concerns. So completely has the authority which has given influence to a false divinity been borrowed from that source, whence it had previously flowed forth to the true one. One stray vegetable [2455] at least Marcion's god ought to have produced as his own; so might he be preached up as a new Triptolemus. [2456] Or else state some reason which shall be worthy of a God, why he, supposing him to exist, created nothing; because he must, on supposition of his existence, have been a creator, on that very principle on which it is clear to us that our God is no otherwise existent, than as having been the Creator of this universe of ours. For, once for all, the rule [2457] will hold good, that they cannot both acknowledge the Creator to be God, and also prove him divine whom they wish to be equally believed in as God, except they adjust him to the standard of Him whom they and all men hold to be God; which is this, that whereas no one doubts the Creator to be God on the express ground of His having made the universe, so, on the selfsame ground, no one ought to believe that he also is God who has made nothing--except, indeed, some good reason be forthcoming. And this must needs be limited to one of two: he was either unwilling to create, or else unable. There is no third reason. [2458] Now, that he was unable, is a reason unworthy of God. Whether to have been unwilling to be a worthy one, I want to inquire. Tell me, Marcion, did your god wish himself to be recognised at any time or not? With what other purpose did he come down from heaven, and preach, and having suffered rise again from the dead, if it were not that he might be acknowledged? And, doubtless, since he was acknowledged, he willed it. For no circumstance could have happened to him, if he had been unwilling. What indeed tended so greatly to the knowledge of himself, as his appearing in the humiliation of the flesh,--a degradation all the lower indeed if the flesh were only illusory? [2459] For it was all the more shameful if he, who brought on himself the Creator's curse by hanging on a tree, only pretended the assumption of a bodily substance. A far nobler foundation might he have laid for the knowledge of himself in some evidences of a creation of his own, especially when he had to become known in opposition to Him in whose territory [2460] he had remained unknown by any works from the beginning. For how happens it that the Creator, although unaware, as the Marcionites aver, of any god being above Himself, and who used to declare even with an oath that He existed alone, should have guarded by such mighty works the knowledge of Himself, about which, on the assumption of His being alone without a rival, He might have spared Himself all care; while the Superior God, knowing all the while how well furnished in power His inferior rival was, should have made no provision at all towards getting Himself acknowledged? Whereas He ought to have produced works more illustrious and exalted still, in order that He might, after the Creator's standard, both be acknowledged as God from His works, and even by nobler deeds show Himself to be more potent and more gracious than the Creator. __________________________________________________________________ [2448] Extraneous. [2449] Extraneum. [2450] Alius. [2451] Plane falsæ vacabit. [2452] Forma. [2453] Proprii sui mundi, et hominis et sæculi. [2454] [Kaye, p. 206.] [2455] Cicerculam. [2456] [--"uncique puer monstrator aratri," Virg. Georg. i. 19, and see Heyne's note.] [2457] Præscriptio. [2458] Tertium cessat. [2459] Falsæ. An allusion to the Docetism of Marcion. [2460] Apud quem. __________________________________________________________________ Chapter XII.--Impossibility of Acknowledging God Without This External Evidence [2461] Of His Existence. Marcion's Rejection of Such Evidence for His God Savours of Impudence and Malignity. But even if we were able to allow that he exists, we should yet be bound to argue that he is without a cause. [2462] For he who had nothing (to show for himself as proof of his existence), would be without a cause, since (such) proof [2463] is the whole cause that there exists some person to whom the proof belongs. Now, in as far as nothing ought to be without a cause, that is, without a proof (because if it be without a cause, it is all one as if it be not, not having the very proof which is the cause of a thing), in so far shall I more worthily believe that God does not exist, than that He exists without a cause. For he is without a cause who has not a cause by reason of not having a proof. God, however, ought not to be without a cause, that is to say, without a proof. Thus, as often as I show that He exists without a cause, although (I allow [2464] that) He exists, I do really determine this, that He does not exist; because, if He had existed, He could not have existed altogether without a cause. [2465] So, too, even in regard to faith itself, I say that he [2466] seeks to obtain it [2467] without cause from man, who is otherwise accustomed to believe in God from the idea he gets of Him from the testimony of His works: [2468] (without cause, I repeat,) because he has provided no such proof as that whereby man has acquired the knowledge of God. For although most persons believe in Him, they do not believe at once by unaided reason, [2469] without having some token of Deity in works worthy of God. And so upon this ground of inactivity and lack of works he [2470] is guilty both of impudence and malignity: of impudence, in aspiring after a belief which is not due to him, and for which he has provided no foundation; [2471] of malignity, in having brought many persons under the charge of unbelief by furnishing to them no groundwork for their faith. __________________________________________________________________ [2461] The word cause throughout this chapter is used in the popular, inaccurate sense, which almost confounds it with effect, the "causa cognoscendi," as distinguished from the "causa essendi," the strict cause. [2462] The word cause throughout this chapter is used in the popular, inaccurate sense, which almost confounds it with effect, the "causa cognoscendi," as distinguished from the "causa essendi," the strict cause. [2463] The word "res" is throughout this argument used strictly by Tertullian; it refers to "the thing" made by God--that product of His creative energy which affords to us evidence of His existence. We have translated it "proof" for want of a better word. [2464] The "tanquam sit," in its subjunctive form, seems to refer to the concession indicated at the outset of the chapter. [2465] Omnino sine causa. [2466] Illum, i.e., Marcion's god. [2467] Captare. [2468] Deum ex operum auctoritate formatum. [2469] Non statim ratione, on a priori grounds. [2470] i.e., Marcion's god. [2471] Compare Rom. i. 20, a passage which is quite subversive of Marcion's theory. __________________________________________________________________ Chapter XIII.--The Marcionites Depreciate the Creation, Which, However, is a Worthy Witness of God. This Worthiness Illustrated by References to the Heathen Philosophers, Who Were Apt to Invest the Several Parts of Creation with Divine Attributes. While we are expelling from this rank (of Deity) a god who has no evidence to show for himself which is so proper and God-worthy as the testimony of the Creator, Marcion's most shameless followers with haughty impertinence fall upon the Creator's works to destroy them. To be sure, say they, the world is a grand work, worthy of a God. [2472] Then is the Creator not at all a God? By all means He is God. [2473] Therefore [2474] the world is not unworthy of God, for God has made nothing unworthy of Himself; although it was for man, and not for Himself, that He made the world, (and) although every work is less than its maker. And yet, if to have been the author of our creation, such as it is, be unworthy of God, how much more unworthy of Him is it to have created absolutely nothing at all!--not even a production which, although unworthy, might yet have encouraged the hope of some better attempt. To say somewhat, then, concerning the alleged [2475] unworthiness of this world's fabric, to which among the Greeks also is assigned a name of ornament and grace, [2476] not of sordidness, those very professors of wisdom, [2477] from whose genius every heresy derives its spirit, [2478] called the said unworthy elements divine; as Thales did water, Heraclitus fire, Anaximenes air, Anaximander all the heavenly bodies, Strato the sky and earth, Zeno the air and ether, and Plato the stars, which he calls a fiery kind of gods; whilst concerning the world, when they considered indeed its magnitude, and strength, and power, and honour, and glory,--the abundance, too, the regularity, and law of those individual elements which contribute to the production, the nourishment, the ripening, and the reproduction of all things,--the majority of the philosophers hesitated [2479] to assign a beginning and an end to the said world, lest its constituent elements, [2480] great as they undoubtedly are, should fail to be regarded as divine, [2481] which are objects of worship with the Persian magi, the Egyptian hierophants, and the Indian gymnosophists. The very superstition of the crowd, inspired by the common idolatry, when ashamed of the names and fables of their ancient dead borne by their idols, has recourse to the interpretation of natural objects, and so with much ingenuity cloaks its own disgrace, figuratively reducing Jupiter to a heated substance, and Juno to an aërial one (according to the literal sense of the Greek words); [2482] Vesta, in like manner, to fire, and the Muses to waters, and the Great Mother [2483] to the earth, mowed as to its crops, ploughed up with lusty arms, and watered with baths. [2484] Thus Osiris also, whenever he is buried, and looked for to come to life again, and with joy recovered, is an emblem of the regularity wherewith the fruits of the ground return, and the elements recover life, and the year comes round; as also the lions of Mithras [2485] are philosophical sacraments of arid and scorched nature. It is, indeed, enough for me that natural elements, foremost in site and state, should have been more readily regarded as divine than as unworthy of God. I will, however, come down to [2486] humbler objects. A single floweret from the hedgerow, I say not from the meadows; a single little shellfish from any sea, I say not from the Red Sea; a single stray wing of a moorfowl, I say nothing of the peacock,--will, I presume, prove to you that the Creator was but a sorry [2487] artificer! __________________________________________________________________ [2472] This is an ironical concession from the Marcionite side. [2473] Another concession. [2474] Tertullian's rejoinder. [2475] De isto. [2476] They called it kosmos. [2477] By sapientiæ professores he means the heathen philosophers; see De Præscript. Hæret. c. 7. [2478] In his book adv. Hermogenem, c. 8, Tertullian calls the philosophers "hæreticorum patriarchæ." [2479] Formidaverint. [2480] Substantiæ. [2481] Dei. [2482] The Greek name of Jupiter, Zeus, is here derived from zeo, ferveo, I glow. Juno's name, Era, Tertullian connects with aer, the air; para to aer kath' huperthesin Era. These names of the two great deities suggest a connection with fire and air. [2483] i.e., Cybele. [2484] The earth's irrigations, and the washings of the image of Cybele every year in the river Almo by her priests, are here confusedly alluded to. For references to the pagan custom, see White and Riddle's large Lat. Dict. s. v. Almo. [2485] Mithras, the Persian sun-god, was symbolized by the image of a lion. The sun entering the zodiacal sign Leo amidst summer heat may be glanced at. [2486] Deficiam ad. [2487] Sordidum. [Well and nobly said.] __________________________________________________________________ Chapter XIV.--All Portions of Creation Attest the Excellence of the Creator, Whom Marcion Vilifies. His Inconsistency Herein Exposed. Marcion's Own God Did Not Hesitate to Use the Creator's Works in Instituting His Own Religion. Now, when you make merry with those minuter animals, which their glorious Maker has purposely endued with a profusion of instincts and resources, [2488] --thereby teaching us that greatness has its proofs in lowliness, just as (according to the apostle) there is power even in infirmity [2489] --imitate, if you can, the cells of the bee, the hills of the ant, the webs of the spider, and the threads of the silkworm; endure, too, if you know how, those very creatures [2490] which infest your couch and house, the poisonous ejections of the blister-beetle, [2491] the spikes of the fly, and the gnat's sheath and sting. What of the greater animals, when the small ones so affect you with pleasure or pain, that you cannot even in their case despise their Creator? Finally, take a circuit round your own self; survey man within and without. Even this handiwork of our God will be pleasing to you, inasmuch as your own lord, that better god, loved it so well, [2492] and for your sake was at the pains [2493] of descending from the third heaven to these poverty-stricken [2494] elements, and for the same reason was actually crucified in this sorry [2495] apartment of the Creator. Indeed, up to the present time, he has not disdained the water which the Creator made wherewith he washes his people; nor the oil with which he anoints them; nor that union of honey and milk wherewithal he gives them the nourishment [2496] of children; nor the bread by which he represents his own proper body, thus requiring in his very sacraments the "beggarly [2497] elements" of the Creator. You, however, are a disciple above his master, and a servant above his lord; you have a higher reach of discernment than his; you destroy what he requires. I wish to examine whether you are at least honest in this, so as to have no longing for those things which you destroy. You are an enemy to the sky, and yet you are glad to catch its freshness in your houses. You disparage the earth, although the elemental parent [2498] of your own flesh, as if it were your undoubted enemy, and yet you extract from it all its fatness [2499] for your food. The sea, too, you reprobate, but are continually using its produce, which you account the more sacred diet. [2500] If I should offer you a rose, you will not disdain its Maker. You hypocrite, however much of abstinence you use to show yourself a Marcionite, that is, a repudiator of your Maker (for if the world displeased you, such abstinence ought to have been affected by you as a martyrdom), you will have to associate yourself with [2501] the Creator's material production, into what element soever you shall be dissolved. How hard is this obstinacy of yours! You vilify the things in which you both live and die. __________________________________________________________________ [2488] De industria ingeniis aut viribus ampliavit. [2489] 2 Cor. xii. 5. [2490] Tertullian, it should be remembered, lived in Africa. [2491] Cantharidis. [2492] Adamavit. [2493] Laboravit. [2494] Paupertina. This and all such passages are, of course, in imitation of Marcion's contemptuous view of the Creator's work. [2495] Cellula. [2496] Infantat. [2497] Mendicitatibus. [2498] Matricem. [2499] Medullas. [2500] [The use of fish for fasting-days has no better warrant than Marcion's example.] [2501] Uteris. __________________________________________________________________ Chapter XV.--The Lateness of the Revelation of Marcion's God. The Question of the Place Occupied by the Rival Deities. Instead of Two Gods, Marcion Really (Although, as It Would Seem, Unconsciously) Had Nine Gods in His System. After all, or, if you like, [2502] before all, since you have said that he has a creation [2503] of his own, and his own world, and his own sky; we shall see, [2504] indeed, about that third heaven, when we come to discuss even your own apostle. [2505] Meanwhile, whatever is the (created) substance, it ought at any rate to have made its appearance in company with its own god. But now, how happens it that the Lord has been revealed since the twelfth year of Tiberius Cæsar, while no creation of His at all has been discovered up to the fifteenth of the Emperor Severus; [2506] although, as being more excellent than the paltry works [2507] of the Creator, it should certainly have ceased to conceal itself, when its lord and author no longer lies hid? I ask, therefore, [2508] if it was unable to manifest itself in this world, how did its Lord appear in this world? If this world received its Lord, why was it not able to receive the created substance, unless perchance it was greater than its Lord? But now there arises a question about place, having reference both to the world above and to the God thereof. For, behold, if he [2509] has his own world beneath him, above the Creator, he has certainly fixed it in a position, the space of which was empty between his own feet and the Creator's head. Therefore God both Himself occupied local space, and caused the world to occupy local space; and this local space, too, will be greater than God and the world together. For in no case is that which contains not greater than that which is contained. And indeed we must look well to it that no small patches [2510] be left here and there vacant, in which some third god also may be able with a world of his own to foist himself in. [2511] Now, begin to reckon up your gods. There will be local space for a god, not only as being greater than God, but as being also unbegotten and unmade, and therefore eternal, and equal to God, in which God has ever been. Then, inasmuch as He too has fabricated [2512] a world out of some underlying material which is unbegotten, and unmade, and contemporaneous with God, just as Marcion holds of the Creator, you reduce this likewise to the dignity of that local space which has enclosed two gods, both God and matter. For matter also is a god according to the rule of Deity, being (to be sure) unbegotten, and unmade, and eternal. If, however, it was out of nothing that he made his world, this also (our heretic) will be obliged to predicate [2513] of the Creator, to whom he subordinates [2514] matter in the substance of the world. But it will be only right that he [2515] too should have made his world out of matter, because the same process occurred to him as God which lay before the Creator as equally God. And thus you may, if you please, reckon up so far, [2516] three gods as Marcion's,--the Maker, local space, and matter. Furthermore, [2517] he in like manner makes the Creator a god in local space, which is itself to be appraised on a precisely identical scale of dignity; and to Him as its lord he subordinates matter, which is notwithstanding unbegotten, and unmade, and by reason hereof eternal. With this matter he further associates evil, an unbegotten principle with an unbegotten object, an unmade with an unmade, and an eternal with an eternal; so here he makes a fourth God. Accordingly you have three substances of Deity in the higher instances, and in the lower ones four. When to these are added their Christs--the one which appeared in the time of Tiberius, the other which is promised by the Creator--Marcion suffers a manifest wrong from those persons who assume that he holds two gods, whereas he implies [2518] no less than nine, [2519] though he knows it not. __________________________________________________________________ [2502] Vel. [2503] Conditionem. [2504] Adv. Marcionem, v. 12. [2505] For Marcion's exclusive use, and consequent abuse, of St. Paul, see Neander's Antignostikus (Bohn), vol. ii. pp. 491, 505, 506. [2506] [This date not merely settles the time of our author's work against Marcion, but supplies us with evidence that his total lapse must have been very late in life. For the five books, written at intervals and marked by progressive tokens of his spiritual decline, are as a whole, only slightly offensive to Orthodoxy. This should be borne in mind.] [2507] Frivolis. Again in reference to Marcion undervaluing the creation as the work of the Demiurge. [2508] Et ideo. [2509] In this and the following sentences, the reader will observe the distinction which is drawn between the Supreme and good God of Marcion and his "Creator," or Demiurge. [2510] Subsiciva. [2511] Stipare se. [2512] Molitus est. [2513] Sentire. [2514] Subicit. [2515] The Supreme and good God. Tertullian here gives it as one of Marcion's tenets, that the Demiurge created the World out of pre-existent matter. [2516] Interim. [2517] Proinde et. [2518] Assignet. [2519] Namely, (1) the supreme and good God; (2) His Christ; (3) the space in which He dwells; (4) the matter of His creation; (5) the Demiurge (or Marcion's "Creator"); (6) his promised Christ; (7) the space which contains him; (8) this world, his creation; (9) evil, inherent in it. __________________________________________________________________ Chapter XVI.--Marcion Assumes the Existence of Two Gods from the Antithesis Between Things Visible and Things Invisible. This Antithetical Principle in Fact Characteristic of the Works of the Creator, the One God--Maker of All Things Visible and Invisible. Since, then, that other world does not appear, nor its god either, the only resource left [2520] to them is to divide things into the two classes of visible and invisible, with two gods for their authors, and so to claim [2521] the invisible for their own, (the supreme) God. But who, except an heretical spirit, could ever bring his mind to believe that the invisible part of creation belongs to him who had previously displayed no visible thing, rather than to Him who, by His operation on the visible world, produced a belief in the invisible also, since it is far more reasonable to give one's assent after some samples (of a work) than after none? We shall see to what author even (your favourite) apostle attributes [2522] the invisible creation, when we come to examine him. At present (we withhold his testimony), for [2523] we are for the most part engaged in preparing the way, by means of common sense and fair arguments, for a belief in the future support of the Scriptures also. We affirm, then, that this diversity of things visible and invisible must on this ground be attributed to the Creator, even because the whole of His work consists of diversities--of things corporeal and incorporeal; of animate and inanimate; of vocal and mute of moveable and stationary; of productive and sterile; of arid and moist; of hot and cold. Man, too, is himself similarly tempered with diversity, both in his body and in his sensation. Some of his members are strong, others weak; some comely, others uncomely; some twofold, others unique; some like, others unlike. In like manner there is diversity also in his sensation: now joy, then anxiety; now love, then hatred; now anger, then calmness. Since this is the case, inasmuch as the whole of this creation of ours has been fashioned [2524] with a reciprocal rivalry amongst its several parts, the invisible ones are due to the visible, and not to be ascribed to any other author than Him to whom their counterparts are imputed, marking as they do diversity in the Creator Himself, who orders what He forbade, and forbids what He ordered; who also strikes and heals. Why do they take Him to be uniform in one class of things alone, as the Creator of visible things, and only them; whereas He ought to be believed to have created both the visible and the invisible, in just the same way as life and death, or as evil things and peace? [2525] And verily, if the invisible creatures are greater than the visible, which are in their own sphere great, so also is it fitting that the greater should be His to whom the great belong; because neither the great, nor indeed the greater, can be suitable property for one who seems to possess not even the smallest things. __________________________________________________________________ [2520] Consequens est ut. [2521] Defendant. [2522] Col. i. 16. [2523] Nunc enim. The elliptical nun gar of Greek argumentation. [2524] Modulata. [2525] "I make peace, and create evil," Isa. xlv. 7. __________________________________________________________________ Chapter XVII.--Not Enough, as the Marcionites Pretend, that the Supreme God Should Rescue Man; He Must Also Have Created Him. The Existence of God Proved by His Creation, a Prior Consideration to His Character. Pressed by these arguments, they exclaim: One work is sufficient for our god; he has delivered man by his supreme and most excellent goodness, which is preferable to (the creation of) all the locusts. [2526] What superior god is this, of whom it has not been possible to find any work so great as the man of the lesser god! Now without doubt the first thing you have to do is to prove that he exists, after the same manner that the existence of God must ordinarily be proved--by his works; and only after that by his good deeds. For the first question is, Whether he exists? and then, What is his character? The former is to be tested [2527] by his works, the other by the beneficence of them. It does not simply follow that he exists, because he is said to have wrought deliverance for man; but only after it shall have been settled that he exists, will there be room for saying that he has affected this liberation. And even this point also must have its own evidence, because it may be quite possible both that he has existence, and yet has not wrought the alleged deliverance. Now in that section of our work which concerned the question of the unknown god, two points were made clear enough--both that he had created nothing: and that he ought to have been a creator, in order to be known by his works; because, if he had existed, he ought to have been known, and that too from the beginning of things; for it was not fit that God should have lain hid. It will be necessary that I should revert to the very trunk of that question of the unknown god, that I may strike off into some of its other branches also. For it will be first of all proper to inquire, Why he, who afterwards brought himself into notice, did so--so late, and not at the very first? From creatures, with which as God he was indeed so closely connected (and the closer this connection was, [2528] the greater was his goodness), he ought never to have been hidden. For it cannot be pretended that there was not either any means of arriving at the knowledge of God, or a good reason for it, when from the beginning man was in the world, for whom the deliverance is now come; as was also that malevolence of the Creator, in opposition to which the good God has wrought the deliverance. He was therefore either ignorant of the good reason for and means of his own necessary manifestation, or doubted them; or else was either unable or unwilling to encounter them. All these alternatives are unworthy of God, especially the supreme and best. This topic, [2529] however, we shall afterwards [2530] more fully treat, with a condemnation of the tardy manifestation; we at present simply point it out. __________________________________________________________________ [2526] To depreciate the Creator's work the more, Marcion (and Valentinus too) used to attribute to Him the formation of all the lower creatures--worms, locusts, etc.--reserving the mightier things to the good and supreme God. See St. Jerome's Proem. in Epist. ad Philem. [See, Stier, Words of Jesus, Vol. vi. p. 81.] [2527] Dinoscetur. [2528] Quo necessarior. [2529] Locum. [2530] In chap. xxii. __________________________________________________________________ Chapter XVIII.--Notwithstanding Their Conceits, the God of the Marcionites Fails in the Vouchers Both of Created Evidence and of Adequate Revelation. Well, then, [2531] he has now advanced into notice, just when he willed, when he could, when the destined hour arrived. For perhaps he was hindered hitherto by his leading star, [2532] or some weird malignants, or Saturn in quadrature, [2533] or Mars at the trine. [2534] The Marcionites are very strongly addicted to astrology; nor do they blush to get their livelihood by help of the very stars which were made by the Creator (whom they depreciate). We must here also treat of the quality [2535] of the (new) revelation; whether Marcion's supreme god has become known in a way worthy of him, so as to secure the proof of his existence: and in the way of truth, so that he may be believed to be the very being who had been already proved to have been revealed in a manner worthy of his character. For things which are worthy of God will prove the existence of God. We maintain [2536] that God must first be known [2537] from nature, and afterwards authenticated [2538] by instruction: from nature by His works; by instruction, [2539] through His revealed announcements. [2540] Now, in a case where nature is excluded, no natural means (of knowledge) are furnished. He ought, therefore, to have carefully supplied [2541] a revelation of himself, even by announcements, especially as he had to be revealed in opposition to One who, after so many and so great works, both of creation and revealed announcement, had with difficulty succeeded in satisfying [2542] men's faith. In what manner, therefore, has the revelation been made? If by man's conjectural guesses, do not say that God can possibly become known in any other way than by Himself, and appeal not only to the standard of the Creator, but to the conditions both of God's greatness and man's littleness; so that man seem not by any possibility to be greater than God, by having somehow drawn Him out into public recognition, when He was Himself unwilling to become known by His own energies, although man's littleness has been able, according to experiments all over the world, more easily to fashion for itself gods, than to follow the true God whom men now understand by nature. As for the rest, [2543] if man shall be thus able to devise a god,--as Romulus did Consus, and Tatius Cloacina, and Hostilius Fear, and Metellus Alburnus, and a certain authority [2544] some time since Antinous,--the same accomplishment may be allowed to others. As for us, we have found our pilot in Marcion, although not a king nor an emperor. __________________________________________________________________ [2531] Age. [2532] Anabibazon. The anabibazon was the most critical point in the ecliptic, in the old astrology, for the calculation of stellar influences. [2533] Quadratus. [2534] Trigonus. Saturn and Mars were supposed to be malignant planets. See Smith, Greek and Rom. Ant. p. 144, c. 2. [2535] Qualitate. [2536] Definimus. [2537] Cognoscendum. [2538] Recognoscendum. [2539] Doctrina. [2540] Ex prædicationibus. [2541] Operari. [2542] Vix impleverat. [2543] Alioquin. [2544] He means the Emperor Hadrian; comp. Apolog. c. 13. __________________________________________________________________ Chapter XIX.--Jesus Christ, the Revealer of the Creator, Could Not Be the Same as Marcion's God, Who Was Only Made Known by the Heretic Some CXV. Years After Christ, and That, Too, on a Principle Utterly Unsuited to the Teaching of Jesus Christ, I.e., the Opposition Between the Law and the Gospels. Well, but our god, say the Marcionites, although he did not manifest himself from the beginning and by means of the creation, has yet revealed himself in Christ Jesus. A book will be devoted [2545] to Christ, treating of His entire state; for it is desirable that these subject-matters should be distinguished one from another, in order that they may receive a fuller and more methodical treatment. Meanwhile it will be sufficient if, at this stage of the question, I show--and that but briefly--that Christ Jesus is the revealer [2546] of none other god but the Creator. In the fifteenth year of Tiberius, [2547] Christ Jesus vouchsafed to come down from heaven, as the spirit of saving health. [2548] I cared not to inquire, indeed, in what particular year of the elder Antoninus. He who had so gracious a purpose did rather, like a pestilential sirocco, [2549] exhale this health or salvation, which Marcion teaches from his Pontus. Of this teacher there is no doubt that he is a heretic of the Antonine period, impious under the pious. Now, from Tiberius to Antoninus Pius, there are about 115 years and 6-1/2 months. Just such an interval do they place between Christ and Marcion. Inasmuch, then, as Marcion, as we have shown, first introduced this god to notice in the time of Antoninus, the matter becomes at once clear, if you are a shrewd observer. The dates already decide the case, that he who came to light for the first time [2550] in the reign of Antoninus, did not appear in that of Tiberius; in other words, that the God of the Antonine period was not the God of the Tiberian; and consequently, that he whom Marcion has plainly preached for the first time, was not revealed by Christ (who announced His revelation as early as the reign of Tiberius). Now, to prove clearly what remains of the argument, I shall draw materials from my very adversaries. Marcion's special and principal work is the separation of the law and the gospel; and his disciples will not deny that in this point they have their very best pretext for initiating and confirming themselves in his heresy. These are Marcion's Antitheses, or contradictory propositions, which aim at committing the gospel to a variance with the law, in order that from the diversity of the two documents which contain them, [2551] they may contend for a diversity of gods also. Since, therefore, it is this very opposition between the law and the gospel which has suggested that the God of the gospel is different from the God of the law, it is clear that, before the said separation, that god could not have been known who became known [2552] from the argument of the separation itself. He therefore could not have been revealed by Christ, who came before the separation, but must have been devised by Marcion, the author of the breach of peace between the gospel and the law. Now this peace, which had remained unhurt and unshaken from Christ's appearance to the time of Marcion's audacious doctrine, was no doubt maintained by that way of thinking, which firmly held that the God of both law and gospel was none other than the Creator, against whom after so long a time a separation has been introduced by the heretic of Pontus. __________________________________________________________________ [2545] The third of these books against Marcion. [2546] Circumlatorem. [2547] The author says this, not as his own, but as Marcion's opinion; as is clear from his own words in his fourth book against Marcion, c. 7, (Pamelius). [2548] Spiritus salutaris. [2549] Aura canicularis. [2550] Primum processit. [2551] Utriusque instrumenti. [2552] Innotuit. __________________________________________________________________ Chapter XX.--Marcion, Justifying His Antithesis Between the Law and the Gospel by the Contention of St. Paul with St. Peter, Shown to Have Mistaken St. Paul's Position and Argument. Marcion's Doctrine Confuted Out of St. Paul's Teaching, Which Agrees Wholly with the Creator's Decrees. This most patent conclusion requires to be defended by us against the clamours of the opposite side. For they allege that Marcion did not so much innovate on the rule (of faith) by his separation of the law and the gospel, as restore it after it had been previously adulterated. O Christ, [2553] most enduring Lord, who didst bear so many years with this interference with Thy revelation, until Marcion forsooth came to Thy rescue! Now they adduce the case of Peter himself, and the others, who were pillars of the apostolate, as having been blamed by Paul for not walking uprightly, according to the truth of the gospel--that very Paul indeed, who, being yet in the mere rudiments of grace, and trembling, in short, lest he should have run or were still running in vain, then for the first time held intercourse with those who were apostles before himself. Therefore because, in the eagerness of his zeal against Judaism as a neophyte, he thought that there was something to be blamed in their conduct--even the promiscuousness of their conversation [2554] --but afterwards was himself to become in his practice all things to all men, that he might gain all,--to the Jews, as a Jew, and to them that were under the law, as under the law,--you would have his censure, which was merely directed against conduct destined to become acceptable even to their accuser, suspected of prevarication against God on a point of public doctrine. [2555] Touching their public doctrine, however, they had, as we have already said, joined hands in perfect concord, and had agreed also in the division of their labour in their fellowship of the gospel, as they had indeed in all other respects: [2556] "Whether it were I or they, so we preach." [2557] When, again, he mentioned "certain false brethren as having crept in unawares," who wished to remove the Galatians into another gospel, [2558] he himself shows that that adulteration of the gospel was not meant to transfer them to the faith of another god and christ, but rather to perpetuate the teaching of the law; because he blames them for maintaining circumcision, and observing times, and days, and months, and years, according to those Jewish ceremonies which they ought to have known were now abrogated, according to the new dispensation purposed by the Creator Himself, who of old foretold this very thing by His prophets. Thus He says by Isaiah: Old things have passed away. "Behold, I will do a new thing." [2559] And in another passage: "I will make a new covenant, not according to the covenant that I made with their fathers, when I brought them out of the land of Egypt." [2560] In like manner by Jeremiah: Make to yourselves a new covenant, "circumcise yourselves to the Lord, and take away the foreskins of your heart." [2561] It is this circumcision, therefore, and this renewal, which the apostle insisted on, when he forbade those ancient ceremonies concerning which their very founder announced that they were one day to cease; thus by Hosea: "I will also cause all her mirth to cease, her feast-days, her new moons, and her Sabbaths, and all her solemn feasts." [2562] So likewise by Isaiah: "The new moons, and Sabbaths, the calling of assemblies, I cannot away with; your holy days, and fasts, and feast-days, my soul hateth." [2563] Now, if even the Creator had so long before discarded all these things, and the apostle was now proclaiming them to be worthy of renunciation, the very agreement of the apostle's meaning with the decrees of the Creator proves that none other God was preached by the apostle than He whose purposes he now wished to have recognised, branding as false both apostles and brethren, for the express reason that they were pushing back the gospel of Christ the Creator from the new condition which the Creator had foretold, to the old one which He had discarded. __________________________________________________________________ [2553] Tertullian's indignant reply. [2554] Passivum scilicet convictum. [2555] Prædicationis. [Largely ad hominem, this argument.] [2556] Et alibi. [2557] 1 Cor. xv. 11. [2558] See Gal. i. 6, 7, and ii. 4. [2559] Isa. xliii. 19. [2560] This quotation, however, is from Jer. xxxi. 32. [2561] Jer. iv. 4. [2562] Hos. ii. 11. [2563] Slightly altered from Isa. i. 13, 14. __________________________________________________________________ Chapter XXI.--St. Paul Preached No New God, When He Announced the Repeal of Some of God's Ancient Ordinances. Never Any Hesitation About Belief in the Creator, as the God Whom Christ Revealed, Until Marcion's Heresy. Now if it was with the view of preaching a new god that he was eager to abrogate the law of the old God, how is it that he prescribes no rule about [2564] the new god, but solely about the old law, if it be not because faith in the Creator [2565] was still to continue, and His law alone was to come to an end? [2566] --just as the Psalmist had declared: "Let us break their bands asunder, and cast away their cords from us. Why do the heathen rage, and the people imagine a vain thing? The kings of the earth stand up, and the rulers take counsel together against the Lord, and against His Anointed." [2567] And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy [2568] of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it. But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement [2569] of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated. [2570] Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin [2571] but such as reposes its Christian faith in the Creator. [2572] But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day. [2573] Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion's time no other God in the rule of sacred truth [2574] than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law. Our previous position [2575] is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet, [2576] and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering. [2577] For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator. [2578] __________________________________________________________________ [2564] Nihil præscribit de. [2565] i.e., "the old God," as he has just called Him. [2566] Concessare debebat. [2567] Ps. ii. 3, 1, 2. [2568] Æmulum. [2569] Derogaretur. [2570] Nutabat. [2571] Census. [2572] In Creatore christianizet. [2573] Obduxeris. For this sense of the word, see Apol. 1. sub init. "sed obducimur," etc. [2574] Sacramenti. [2575] Definito. [2576] That is, "inspired." [2577] Nihil retractare oportebat. [2578] [Kaye, p. 274.] __________________________________________________________________ Chapter XXII.--God's Attribute of Goodness Considered as Natural; The God of Marcion Found Wanting Herein. It Came Not to Man's Rescue When First Wanted. But how shall (this) Antichrist be fully overthrown unless we relax our defence by mere prescription, [2579] and give ourselves scope for rebutting all his other attacks? Let us therefore next take the very person of God Himself, or rather His shadow or phantom, [2580] as we have it in Christ, and let Him be examined by that condition which makes Him superior to the Creator. And undoubtedly there will come to hand unmistakeable rules for examining God's goodness. My first point, however, is to discover and apprehend the attribute, and then to draw it out into rules. Now, when I survey the subject in its aspects of time, I nowhere descry it [2581] from the beginning of material existences, or at the commencement of those causes, with which it ought to have been found, proceeding thence to do [2582] whatever had to be done. For there was death already, and sin the sting of death, and that malignity too of the Creator, against which the goodness of the other god should have been ready to bring relief; falling in with this as the primary rule of the divine goodness (if it were to prove itself a natural agency), at once coming as a succour when the cause for it began. For in God all things should be natural and inbred, just like His own condition indeed, in order that they may be eternal, and so not be accounted casual [2583] and extraneous, and thereby temporary and wanting in eternity. In God, therefore, goodness is required to be both perpetual and unbroken, [2584] such as, being stored up and kept ready in the treasures of His natural properties, might precede its own causes and material developments; and if thus preceding, might underlie [2585] every first material cause, instead of looking at it from a distance, [2586] and standing aloof from it. [2587] In short, here too I must inquire, Why his [2588] goodness did not operate from the beginning? no less pointedly than when we inquired concerning himself, Why he was not revealed from the very first? Why, then, did it not? since he had to be revealed by his goodness if he had any existence. That God should at all fail in power must not be thought, much less that He should not discharge all His natural functions; for if these were restrained from running their course, they would cease to be natural. Moreover, the nature of God Himself knows nothing of inactivity. Hence (His goodness) is reckoned as having a beginning, [2589] if it acts. It will thus be evident that He had no unwillingness to exercise His goodness at any time on account of His nature. Indeed, it is impossible that He should be unwilling because of His nature, since that so directs itself that it would no longer exist if it ceased to act. In Marcion's god, however, goodness ceased from operation at some time or other. A goodness, therefore, which could thus at any time have ceased its action was not natural, because with natural properties such cessation is incompatible. And if it shall not prove to be natural, it must no longer be believed to be eternal nor competent to Deity; because it cannot be eternal so long as, failing to be natural, it neither provides from the past nor guarantees for the future any means of perpetuating itself. Now as a fact it existed not from the beginning, and, doubtless, will not endure to the end. For it is possible for it to fail in existence some future [2590] time or other, as it has failed in some past [2591] period. Forasmuch, then, as the goodness of Marcion's god failed in the beginning (for he did not from the first deliver man), this failure must have been the effect of will rather than of infirmity. Now a wilful suppression of goodness will be found to have a malignant end in view. For what malignity is so great as to be unwilling to do good when one can, or to thwart [2592] what is useful, or to permit injury? The whole description, therefore, of Marcion's Creator will have to be transferred [2593] to his new god, who helped on the ruthless [2594] proceedings of the former by the retardation of his own goodness. For whosoever has it in his power to prevent the happening of a thing, is accounted responsible for it if it should occur. Man is condemned to death for tasting the fruit of one poor tree, [2595] and thence proceed sins with their penalties; and now all are perishing who yet never saw a single sod of Paradise. And all this your better god either is ignorant of, or else brooks. Is it that [2596] he might on this account be deemed the better, and the Creator be regarded as all that the worse? Even if this were his purpose he would be malicious enough, for both wishing to aggravate his rival's obloquy by permitting His (evil) works to be done, and by keeping the world harrassed by the wrong. What would you think of a physician who should encourage a disease by withholding the remedy, and prolong the danger by delaying his prescription, in order that his cure might be more costly and more renowned? Such must be the sentence to be pronounced against Marcion's god: tolerant of evil, encouraging wrong, wheedling about his grace, prevaricating in his goodness, which he did not exhibit simply on its own account, but which he must mean to exhibit purely, if he is good by nature and not by acquisition, [2597] if he is supremely good in attribute [2598] and not by discipline, if he is God from eternity and not from Tiberius, nay (to speak more truly), from Cerdon only and Marcion. As the case now stands, [2599] however, such a god as we are considering would have been more fit for Tiberius, that the goodness of the Divine Being might be inaugurated in the world under his imperial sway! __________________________________________________________________ [2579] In his book, De Præscrip. Hæret., [cap. xv.] Tertullian had enjoined that heretics ought not to be argued with, but to be met with the authoritative rule of the faith. He here proposes to forego that course. [2580] Marcion's Docetic doctrine of Christ as having only appeared in human shape, without an actual incarnation, is indignantly confuted by Tertullian in his De Carne Christi, c.v. [2581] That is, the principle in question--the bonitas Dei. [2582] Exinde agens. [2583] Obvenientia. [2584] Jugis. [2585] Susciperet. [2586] Despiceret. [2587] Destitueret. [2588] That is, Marcion's god's. [2589] Censetur. [2590] Quandoque. [2591] Aliquando. [2592] Cruciare. [2593] Rescribetur. [2594] Sævitias. [2595] Arbusculæ. [2596] Si ut? [2597] Accessione. [2598] Ingenio. [2599] Nunc. [Comp. chapter xv. supra, p. 282.] __________________________________________________________________ Chapter XXIII.--God's Attribute of Goodness Considered as Rational. Marcion's God Defective Here Also; His Goodness Irrational and Misapplied. Here is another rule for him. All the properties of God ought to be as rational as they are natural. I require reason in His goodness, because nothing else can properly be accounted good than that which is rationally good; much less can goodness itself be detected in any irrationality. More easily will an evil thing which has something rational belonging to it be accounted good, than that a good thing bereft of all reasonable quality should escape being regarded as evil. Now I deny that the goodness of Marcion's god is rational, on this account first, because it proceeded to the salvation of a human creature which was alien to him. I am aware of the plea which they will adduce, that that is rather [2600] a primary and perfect goodness which is shed voluntarily and freely upon strangers without any obligation of friendship, [2601] on the principle that we are bidden to love even our enemies, such as are also on that very account strangers to us. Now, inasmuch as from the first he had no regard for man, a stranger to him from the first, he settled beforehand, by this neglect of his, that he had nothing to do with an alien creature. Besides, the rule of loving a stranger or enemy is preceded by the precept of your loving your neighbour as yourself; and this precept, although coming from the Creator's law, even you ought to receive, because, so far from being abrogated by Christ, it has rather been confirmed by Him. For you are bidden to love your enemy and the stranger, in order that you may love your neighbour the better. The requirement of the undue is an augmentation of the due benevolence. But the due precedes the undue, as the principal quality, and more worthy of the other, for its attendant and companion. [2602] Since, therefore, the first step in the reasonableness of the divine goodness is that it displays itself on its proper object [2603] in righteousness, and only at its second stage on an alien object by a redundant righteousness over and above that of scribes and Pharisees, how comes it to pass that the second is attributed to him who fails in the first, not having man for his proper object, and who makes his goodness on this very account defective? Moreover, how could a defective benevolence, which had no proper object whereon to expend itself, overflow [2604] on an alien one? Clear up the first step, and then vindicate the next. Nothing can be claimed as rational without order, much less can reason itself [2605] dispense with order in any one. Suppose now the divine goodness begin at the second stage of its rational operation, that is to say, on the stranger, this second stage will not be consistent in rationality if it be impaired in any way else. [2606] For only then will even the second stage of goodness, that which is displayed towards the stranger, be accounted rational, when it operates without wrong to him who has the first claim. [2607] It is righteousness [2608] which before everything else makes all goodness rational. It will thus be rational in its principal stage, when manifested on its proper object, if it be righteous. And thus, in like manner, it will be able to appear rational, when displayed towards the stranger, if it be not unrighteous. But what sort of goodness is that which is manifested in wrong, and that in behalf of an alien creature? For peradventure a benevolence, even when operating injuriously, might be deemed to some extent rational, if exerted for one of our own house and home. [2609] By what rule, however, can an unjust benevolence, displayed on behalf of a stranger, to whom not even an honest one is legitimately due, be defended as a rational one? For what is more unrighteous, more unjust, more dishonest, than so to benefit an alien slave as to take him away from his master, claim him as the property of another, and suborn him against his master's life; and all this, to make the matter more iniquitous still whilst he is yet living in his master's house and on his master's garner, and still trembling beneath his stripes? Such a deliverer, [2610] I had almost said [2611] kidnapper, [2612] would even meet with condemnation in the world. Now, no other than this is the character of Marcion's god, swooping upon an alien world, snatching away man from his God, [2613] the son from his father, the pupil from his tutor, the servant from his master--to make him impious to his God, undutiful to his father, ungrateful to his tutor, worthless to his master. If, now, the rational benevolence makes man such, what sort of being prithee [2614] would the irrational make of him? None I should think more shameless than him who is baptized to his [2615] god in water which belongs to another, who stretches out his hands [2616] to his god towards a heaven which is another's, who kneels to his god on ground which is another's, offers his thanksgivings to his god over bread which belongs to another, [2617] and distributes [2618] by way of alms and charity, for the sake of his god, gifts which belong to another God. Who, then, is that so good a god of theirs, that man through him becomes evil; so propitious, too, as to incense against man that other God who is, indeed, his own proper Lord? __________________________________________________________________ [2600] Atquin. [2601] Familiaritatis. [2602] This is the sense of the passage as read by Oehler: "Antecedit autem debita indebitam, ut principalis, ut dignior ministra et comite sua, id est indebita." Fr. Junius, however, added the word "prior" which begins the next sentence to these words, making the last clause run thus: "ut dignior ministra, et comite sua, id est indebita, prior"--"as being more worthy of an attendant, and as being prior to its companion, that is, the undue benevolence." It is difficult to find any good use of the "prior" in the next sentence, "Prior igitur cum prima bonitatis ratio sit," etc., as Oehler and others point it. [2603] In rem suam. [2604] Redundavit. [2605] Ratio ipsa, i.e., rationality, or the character of reasonableness, which he is now vindicating. [2606] Alio modo destructus. [2607] Cujus est res. [2608] Justitia, right as opposed to the wrong (injuria) of the preceding sentence. [2609] Pro domestico, opposed to the pro extraneo, the alien or stranger of the preceding and succeeding context. [2610] Assertor. [2611] Nedum. [2612] Plagiator. [2613] i.e., the Creator. [2614] Oro te. [2615] Alii Deo. The strength of this phrase is remarkable by the side of the oft-repeated aliena. [2616] Therefore Christians used to lift their hands and arms towards heaven in prayer. Compare The Apology, chap. 30, (where the manibus expansis betokens the open hand, not merely as the heathen tendens ad sidera palmas). See also De Orat. c. 13, and other passages from different writers referred to in the "Tertullian" of the Oxford Library of the Fathers, p. 70. [See the figures in the Catacombs as represented by Parker, Marriott and others.] [2617] To the same effect Irenæus had said: "How will it be consistent in them to hold that the bread on which thanks are given is the body of their Lord, and that the cup is His blood, if they do not acknowledge that He is the Son of the Creator of the world, that is, the Word of God?" (Rigalt.) [The consecrated bread is still bread, in Patristic theology.] [2618] Operatur, a not unfrequent use of the word. Thus Prudentius (Psychom. 572) opposes operatio to avaritia. __________________________________________________________________ Chapter XXIV.--The Goodness of Marcion's God Only Imperfectly Manifested; It Saves But Few, and the Souls Merely of These. Marcion's Contempt of the Body Absurd. But as God is eternal and rational, so, I think, He is perfect in all things. "Be ye perfect, even as your Father which is in heaven is perfect." [2619] Prove, then, that the goodness of your god also is a perfect one. That it is indeed imperfect has been already sufficiently shown, since it is found to be neither natural nor rational. The same conclusion, however, shall now be made clear [2620] by another method; it is not simply [2621] imperfect, but actually [2622] feeble, weak, and exhausted, failing to embrace the full number [2623] of its material objects, and not manifesting itself in them all. For all are not put into a state of salvation [2624] by it; but the Creator's subjects, both Jew and Christian, are all excepted. [2625] Now, when the greater part thus perish, how can that goodness be defended as a perfect one which is inoperative in most cases, is somewhat only in few, naught in many, succumbs to perdition, and is a partner with destruction? [2626] And if so many shall miss salvation, it will not be with goodness, but with malignity, that the greater perfection will lie. For as it is the operation of goodness which brings salvation, so is it malevolence which thwarts it. [2627] Since, however, this goodness) saves but few, and so rather leans to the alternative of not saving, it will show itself to greater perfection by not interposing help than by helping. Now, you will not be able to attribute goodness (to your god) in reference to the Creator, (if accompanied with) failure towards all. For whomsoever you call in to judge the question, it is as a dispenser of goodness, if so be such a title can be made out, [2628] and not as a squanderer thereof, as you claim your god to be, that you must submit the divine character for determination. So long, then, as you prefer your god to the Creator on the simple ground of his goodness, and since he professes to have this attribute as solely and wholly his own, he ought not to have been wanting in it to any one. However, I do not now wish to prove that Marcion's god is imperfect in goodness because of the perdition of the greater number. I am content to illustrate this imperfection by the fact that even those whom he saves are found to possess but an imperfect salvation--that is, they are saved only so far as the soul is concerned, [2629] but lost in their body, which, according to him, does not rise again. Now, whence comes this halving of salvation, if not from a failure of goodness? What could have been a better proof of a perfect goodness, than the recovery of the whole man to salvation? Totally damned by the Creator, he should have been totally restored by the most merciful god. I rather think that by Marcion's rule the body is baptized, is deprived of marriage, [2630] is cruelly tortured in confession. But although sins are attributed to the body, yet they are preceded by the guilty concupiscence of the soul; nay, the first motion of sin must be ascribed to the soul, to which the flesh acts in the capacity of a servant. By and by, when freed from the soul, the flesh sins no more. [2631] So that in this matter goodness is unjust, and likewise imperfect, in that it leaves to destruction the more harmless substance, which sins rather by compliance than in will. Now, although Christ put not on the verity of the flesh, as your heresy is pleased to assume, He still vouchsafed to take upon Him the semblance thereof. Surely, therefore, some regard was due to it from Him, because of this His feigned assumption of it. Besides, what else is man than flesh, since no doubt it was the corporeal rather than the spiritual [2632] element from which the Author of man's nature gave him his designation? [2633] "And the Lord God made man of the dust of the ground," not of spiritual essence; this afterwards came from the divine afflatus: "and man became a living soul." What, then, is man? Made, no doubt of it, of the dust; and God placed him in paradise, because He moulded him, not breathed him, into being--a fabric of flesh, not of spirit. Now, this being the case, with what face will you contend for the perfect character of that goodness which did not fail in some one particular only of man's deliverance, but in its general capacity? If that is a plenary grace and a substantial mercy which brings salvation to the soul alone, this were the better life which we now enjoy whole and entire; whereas to rise again but in part will be a chastisement, not a liberation. The proof of the perfect goodness is, that man, after his rescue, should be delivered from the domicile and power of the malignant deity unto the protection of the most good and merciful God. Poor dupe of Marcion, fever [2634] is hard upon you; and your painful flesh produces a crop of all sorts of briers and thorns. Nor is it only to the Creator's thunderbolts that you lie exposed, or to wars, and pestilences, and His other heavier strokes, but even to His creeping insects. In what respect do you suppose yourself liberated from His kingdom when His flies are still creeping upon your face? If your deliverance lies in the future, why not also in the present, that it may be perfectly wrought? Far different is our condition in the sight of Him who is the Author, the Judge, the injured [2635] Head of our race! You display Him as a merely good God; but you are unable to prove that He is perfectly good, because you are not by Him perfectly delivered. __________________________________________________________________ [2619] Matt. v. 48. [2620] Traducetur. [2621] Nec jam. [2622] Immo. [2623] Minor numero. [2624] Non fiunt salvi. [Kaye, p. 347.] [2625] Pauciores. [2626] Partiaria exitii. [2627] Non facit salvos. [2628] Si forte (i.e., ei tuchoi eiper ara, with a touch of irony,-- a frequent phrase in Tertullian. [2629] Anima tenus. Comp.De Præscr. Hær. 33, where Marcion, as well as Apelles, Valentinus, and others, are charged with the Sadducean denial of the resurrection of the flesh, which is censured by St. Paul, 1 Cor. xv. 12. [2630] Compare De Præscr. Hær. 33, where Marcion and Apelles are brought under St. Paul's reproach in 1 Tim. iv. 3. [2631] Hactenus. [Kaye, p. 260.] [2632] Animalis (from anima, the vital principle, "the breath of life") is here opposed to corporalis. [2633] h'rm, homo, from h'rmh, humus, the ground; see the Hebrew of Gen. ii. 7. [2634] Febricitas. [2635] Offensum, probably in respect of the Marcionite treatment of His attributes. __________________________________________________________________ Chapter XXV.--God is Not a Being of Simple Goodness; Other Attributes Belong to Him. Marcion Shows Inconsistency in the Portraiture of His Simply Good and Emotionless God. As touching this question of goodness, we have in these outlines of our argument shown it to be in no way compatible with Deity,--as being neither natural, [2636] nor rational, nor perfect, but wrong, [2637] and unjust, and unworthy of the very name of goodness,--because, as far as the congruity of the divine character is concerned, it cannot indeed be fitting that that Being should be regarded as God who is alleged to have such a goodness, and that not in a modified way, but simply and solely. For it is, furthermore, at this point quite open to discussion, whether God ought to be regarded as a Being of simple goodness, to the exclusion of all those other attributes, [2638] sensations, and affections, which the Marcionites indeed transfer from their god to the Creator, and which we acknowledge to be worthy characteristics of the Creator too, but only because we consider Him to be God. Well, then, on this ground we shall deny him to be God in whom all things are not to be found which befit the Divine Being. If (Marcion) chose [2639] to take any one of the school of Epicurus, and entitle him God in the name of Christ, on the ground that what is happy and incorruptible can bring no trouble either on itself or anything else (for Marcion, while poring over [2640] this opinion of the divine indifference, has removed from him all the severity and energy of the judicial [2641] character), it was his duty to have developed his conceptions into some imperturbable and listless god (and then what could he have had in common with Christ, who occasioned trouble both to the Jews by what He taught, and to Himself by what He felt?), or else to have admitted that he was possessed of the same emotions as others [2642] (and in such case what would he have had to do with Epicurus, who was no friend [2643] to either him or Christians?). For that a being who in ages past [2644] was in a quiescent state, not caring to communicate any knowledge of himself by any work all the while, should come after so long a time to entertain a concern for man's salvation, of course by his own will,--did he not by this very fact become susceptible of the impulse [2645] of a new volition, so as palpably to be open to all other emotions? But what volition is unaccompanied with the spur of desire? [2646] Who wishes for what he desires not? Moreover, care will be another companion of the will. For who will wish for any object and desire to have it, without also caring to obtain it? When, therefore, (Marcion's god) felt both a will and a desire for man's salvation, he certainly occasioned some concern and trouble both to himself and others. This Marcion's theory suggests, though Epicurus demurs. For he [2647] raised up an adversary against himself in that very thing against which his will and desire, and care were directed,--whether it were sin or death,--and more especially in their Tyrant and Lord, the Creator of man. Again, [2648] nothing will ever run its course without hostile rivalry, [2649] which shall not (itself) be without a hostile aspect. In fact, [2650] when willing, desiring, and caring to deliver man, (Marcion's god) already in the very act encounters a rival, both in Him from whom He effects the deliverance (for of course [2651] he means the liberation to be an opposition to Him), and also in those things from which the deliverance is wrought (the intended liberation being to the advantage of some other things). For it must needs be, that upon rivalry its own ancillary passions [2652] will be in attendance, against whatever objects its emulation is directed: anger, discord, hatred, disdain, indignation, spleen, loathing, displeasure. Now, since all these emotions are present to rivalry; since, moreover, the rivalry which arises in liberating man excites them; and since, again, this deliverance of man is an operation of goodness, it follows that this goodness avails nothing without its endowments, [2653] that is to say, without those sensations and affections whereby it carries out its purpose [2654] against the Creator; so that it cannot even in this be ruled [2655] to be irrational, as if it were wanting in proper sensations and affections. These points we shall have to insist on [2656] much more fully, when we come to plead the cause of the Creator, where they will also incur our condemnation. __________________________________________________________________ [2636] Ingenitam. In chap. xxii. this word seems to be synonymous with naturalem. Comp. book ii. 3, where it has this sense in the phrase "Deo ingenita." [2637] Improbam. [2638] Appendicibus. [2639] Affectavit. [2640] Ruminans. [2641] Judiciarias vires. [2642] De ceteris motibus. [2643] Nec necessario. [2644] Retro. [2645] Concussibilis. [2646] Concupiscentiæ. [2647] (i.e., Marcion's god.) [2648] Porro. [2649] Æmulatione. [2650] Denique. [2651] Scilicet. [2652] Officiales suæ. [2653] Suis dotibus. [2654] Administratur. [2655] Præscribatur. [2656] Defendemus. __________________________________________________________________ Chapter XXVI.--In the Attribute of Justice, Marcion's God is Hopelessly Weak and Ungodlike. He Dislikes Evil, But Does Not Punish Its Perpetration. But it is here sufficient that the extreme perversity of their god is proved from the mere exposition of his lonely goodness, in which they refuse to ascribe to him such emotions of mind as they censure in the Creator. Now, if he is susceptible of no feeling of rivalry, or anger, or damage, or injury, as one who refrains from exercising judicial power, I cannot tell how any system of discipline--and that, too, a plenary one--can be consistent in him. For how is it possible that he should issue commands, if he does not mean to execute them; or forbid sins, if he intends not to punish them, but rather to decline the functions of the judge, as being a stranger to all notions of severity and judicial chastisement? For why does he forbid the commission of that which he punishes not when perpetrated? It would have been far more right, if he had not forbidden what he meant not to punish, than that he should punish what he had not forbidden. Nay, it was his duty even to have permitted what he was about to prohibit in so unreasonable a way, as to annex no penalty to the offence. [2657] For even now that is tacitly permitted which is forbidden without any infliction of vengeance. Besides, he only forbids the commission of that which he does not like to have done. Most listless, therefore, is he, since he takes no offence at the doing of what he dislikes to be done, although displeasure ought to be the companion of his violated will. Now, if he is offended, he ought to be angry; if angry, he ought to inflict punishment. For such infliction is the just fruit of anger, and anger is the debt of displeasure, and displeasure (as I have said) is the companion of a violated will. However, he inflicts no punishment; therefore he takes no offence. He takes no offence, therefore his will is not wronged, although that is done which he was unwilling to have done; and the transgression is now committed with the acquiescence of [2658] his will, because whatever offends not the will is not committed against the will. Now, if this is to be the principle of the divine virtue or goodness, to be unwilling indeed that a thing be done and to prohibit it, and yet not be moved by its commission, we then allege that he has been moved already when he declared his unwillingness; and that it is vain for him not to be moved by the accomplishment of a thing after being moved at the possibility thereof, when he willed it not to be done. For he prohibited it by his not willing it. Did he not therefore do a judicial act, when he declared his unwillingness, and consequent prohibition of it? For he judged that it ought not to be done, and he deliberately declared [2659] that it should be forbidden. Consequently by this time even he performs the part of a judge. If it is unbecoming for God to discharge a judicial function, or at least only so far becoming that He may merely declare His unwillingness, and pronounce His prohibition, then He may not even punish for an offence when it is committed. Now, nothing is so unworthy of the Divine Being as not to execute retribution on what He has disliked and forbidden. First, He owes the infliction of chastisement to whatever sentence or law He promulges, for the vindication of His authority and the maintenance of submission to it; secondly, because hostile opposition is inevitable to what He has disliked to be done, and by that dislike forbidden. Moreover, it would be a more unworthy course for God to spare the evil-doer than to punish him, especially in the most good and holy God, who is not otherwise fully good than as the enemy of evil, and that to such a degree as to display His love of good by the hatred of evil, and to fulfil His defence of the former by the extirpation of the latter. __________________________________________________________________ [2657] Ut non defensurus. Defendo = vindico. See Oehler's note for other instances. [2658] Secundum. [2659] Pronunciavit. __________________________________________________________________ Chapter XXVII.--Dangerous Effects to Religion and Morality of the Doctrine of So Weak a God. Again, he plainly judges evil by not willing it, and condemns it by prohibiting it; while, on the other hand, he acquits it by not avenging it, and lets it go free by not punishing it. What a prevaricator of truth is such a god! What a dissembler with his own decision! Afraid to condemn what he really condemns, afraid to hate what he does not love, permitting that to be done which he does not allow, choosing to indicate what he dislikes rather than deeply examine it! This will turn out an imaginary goodness, a phantom of discipline, perfunctory in duty, careless in sin. Listen, ye sinners; and ye who have not yet come to this, hear, that you may attain to such a pass! A better god has been discovered, who never takes offence, is never angry, never inflicts punishment, who has prepared no fire in hell, no gnashing of teeth in the outer darkness! He is purely and simply good. He indeed forbids all delinquency, but only in word. He is in you, if you are willing to pay him homage, [2660] for the sake of appearances, that you may seem to honour God; for your fear he does not want. And so satisfied are the Marcionites with such pretences, that they have no fear of their god at all. They say it is only a bad man who will be feared, a good man will be loved. Foolish man, do you say that he whom you call Lord ought not to be feared, whilst the very title you give him indicates a power which must itself be feared? But how are you going to love, without some fear that you do not love? Surely (such a god) is neither your Father, towards whom your love for duty's sake should be consistent with fear because of His power; nor your proper [2661] Lord, whom you should love for His humanity and fear as your teacher. [2662] Kidnappers [2663] indeed are loved after this fashion, but they are not feared. For power will not be feared, except it be just and regular, although it may possibly be loved even when corrupt: for it is by allurement that it stands, not by authority; by flattery, not by proper influence. And what can be more direct flattery than not to punish sins? Come, then, if you do not fear God as being good, why do you not boil over into every kind of lust, and so realize that which is, I believe, the main enjoyment of life to all who fear not God? Why do you not frequent the customary pleasures of the maddening circus, the bloodthirsty arena, and the lascivious theatre? [2664] Why in persecutions also do you not, when the censer is presented, at once redeem your life by the denial of your faith? God forbid, you say with redoubled [2665] emphasis. So you do fear sin, and by your fear prove that He is an object of fear Who forbids the sin. This is quite a different matter from that obsequious homage you pay to the god whom you do not fear, which is identical in perversity indeed to is own conduct, in prohibiting a thing without annexing the sanction of punishment. Still more vainly do they act, who when asked, What is to become of every sinner in that great day? reply, that he is to be cast away out of sight. Is not even this a question of judicial determination? He is adjudged to deserve rejection, and that by a sentence of condemnation; unless the sinner is cast away forsooth for his salvation, that even a leniency like this may fall in consistently with the character of your most good and excellent god! And what will it be to be cast away, but to lose that which a man was in the way of obtaining, were it not for his rejection--that is, his salvation? Therefore his being cast away will involve the forfeiture of salvation; and this sentence cannot possibly be passed upon him, except by an angry and offended authority, who is also the punisher of sin--that is, by a judge. __________________________________________________________________ [2660] Obsequium subsignare. [2661] Legitimus. [2662] Propter disciplinam. [2663] Plagiarii. The Plagiarius is the andrapodistes or the psuchagogos of Alex. Greek. This "man-stealing" profession was often accompanied with agreeable external accomplishments. Nempe psuchagogoi, quia blandis et mellitis verbis servos alienos sollicitant, et ad se alliciunt. Clemens Alex. Strom. i. lukoi harpages probaton kodiois enkekrummenoi, andrapodistoi te kai psuchagogoi euglossoi, kleptontes men aphanos, k.t.l.--Desid. Herald. Animad. ad Arnobium, p. 101. [2664] Comp. Apology, 38. [2665] Absit, inquis, absit. [i.e., the throwing of a grain of incense into the censer, before the Emperor's image or that of a heathen god.] __________________________________________________________________ Chapter XXVIII.--This Perverse Doctrine Deprives Baptism of All Its Grace. If Marcion Be Right, the Sacrament Would Confer No Remission of Sins, No Regeneration, No Gift of the Spirit. And what will happen to him after he is cast away? He will, they say, be thrown into the Creator's fire. Then has no remedial provision been made (by their god) for the purpose of banishing those that sin against him, without resorting to the cruel measure of delivering them over to the Creator? And what will the Creator then do? I suppose He will prepare for them a hell doubly charged with brimstone, [2666] as for blasphemers against Himself; except indeed their god in his zeal, as perhaps might happen, should show clemency to his rival's revolted subjects. Oh, what a god is this! everywhere perverse; nowhere rational; in all cases vain; and therefore a nonentity! [2667] --in whose state, and condition, and nature, and every appointment, I see no coherence and consistency; no, not even in the very sacrament of his faith! For what end does baptism serve, according to him? If the remission of sins, how will he make it evident that he remits sins, when he affords no evidence that he retains them? Because he would retain them, if he performed the functions of a judge. If deliverance from death, how could he deliver from death, who has not delivered to death? For he must have delivered the sinner to death, if he had from the beginning condemned sin. If the regeneration of man, how can he regenerate, who has never generated? For the repetition of an act is impossible to him, by whom nothing any time has been ever done. If the bestowal of the Holy Ghost, how will he bestow the Spirit, who did not at first impart the life? For the life is in a sense the supplement [2668] of the Spirit. He therefore seals man, who had never been unsealed [2669] in respect of him; [2670] washes man, who had never been defiled so far as he was concerned; [2671] and into this sacrament of salvation wholly plunges that flesh which is beyond the pale of salvation! [2672] No farmer will irrigate ground that will yield him no fruit in return, except he be as stupid as Marcion's god. Why then impose sanctity upon our most infirm and most unworthy flesh, either as a burden or as a glory? What shall I say, too, of the uselessness of a discipline which sanctifies what is already sanctified? Why burden the infirm, or glorify the unworthy? Why not remunerate with salvation what it burdens or else glorifies? Why keep back from a work its due reward, by not recompensing the flesh with salvation? Why even permit the honour of sanctity in it to die? __________________________________________________________________ [2666] Sulphuratiorem gehennam. [2667] Ita neminem. [2668] Suffectura. A something whereon the Spirit may operate; so that the Spirit has a præfectura over the anima. [Kaye, p. 179.] [2669] Resignatum. Tertullian here yields to his love of antithesis, and makes almost nonsense of signo and resigno. The latter verb has the meaning violate (in opposition to signo, in the phrase virgo signata, a pure unviolated virgin). [2670] Apud se. [2671] Apud se. [2672] Exsortem salutis. __________________________________________________________________ Chapter XXIX.--Marcion Forbids Marriage. Tertullian Eloquently Defends It as Holy, and Carefully Discriminates Between Marcion's Doctrine and His Own Montanism. The flesh is not, according to Marcion, immersed in the water of the sacrament, unless it be [2673] in virginity, widowhood, or celibacy, or has purchased by divorce a title to baptism, as if even generative impotents [2674] did not all receive their flesh from nuptial union. Now, such a scheme as this must no doubt involve the proscription of marriage. Let us see, then, whether it be a just one: not as if we aimed at destroying the happiness of sanctity, as do certain Nicolaitans in their maintenance of lust and luxury, but as those who have come to the knowledge of sanctity, and pursue it and prefer it, without detriment, however, to marriage; not as if we superseded a bad thing by a good, but only a good thing by a better. For we do not reject marriage, but simply refrain from it. [2675] Nor do we prescribe sanctity [2676] as the rule, but only recommend it, observing it as a good, yea, even the better state, if each man uses it carefully [2677] according to his ability; but at the same time earnestly vindicating marriage, whenever hostile attacks are made against it is a polluted thing, to the disparagement of the Creator. For He bestowed His blessing on matrimony also, as on an honourable estate, for the increase of the human race; as He did indeed on the whole of His creation, [2678] for wholesome and good uses. Meats and drinks are not on this account to be condemned, because, when served up with too exquisite a daintiness, they conduce to gluttony; nor is raiment to be blamed, because, when too costlily adorned, it becomes inflated with vanity and pride. So, on the same principle, the estate of matrimony is not to be refused, because, when enjoyed without moderation, it is fanned into a voluptuous flame. There is a great difference between a cause and a fault, [2679] between a state and its excess. Consequently it is not an institution of this nature that is to be blamed, but the extravagant use of it; according to the judgment of its founder Himself, who not only said, "Be fruitful, and multiply," [2680] but also, "Thou shalt not commit adultery," and, "Thou shalt not covet thy neighbour's wife;" [2681] and who threatened with death the unchaste, sacrilegious, and monstrous abomination both of adultery and unnatural sin with man and beast. [2682] Now, if any limitation is set to marrying--such as the spiritual rule, [2683] which prescribes but one marriage under the Christian obedience, [2684] maintained by the authority of the Paraclete, [2685] --it will be His prerogative to fix the limit Who had once been diffuse in His permission; His to gather, Who once scattered; His to cut down the tree, Who planted it; His to reap the harvest, Who sowed the seed; His to declare, "It remaineth that they who have wives be as though they had none," [2686] Who once said, "Be fruitful, and multiply;" His the end to Whom belonged the beginning. Nevertheless, the tree is not cut down as if it deserved blame; nor is the corn reaped, as if it were to be condemned,--but simply because their time is come. So likewise the state of matrimony does not require the hook and scythe of sanctity, as if it were evil; but as being ripe for its discharge, and in readiness for that sanctity which will in the long run bring it a plenteous crop by its reaping. For this leads me to remark of Marcion's god, that in reproaching marriage as an evil and unchaste thing, he is really prejudicing the cause of that very sanctity which he seems to serve. For he destroys the material on which it subsists; if there is to be no marriage, there is no sanctity. All proof of abstinence is lost when excess is impossible; for sundry things have thus their evidence in their contraries. Just as "strength is made perfect in weakness," [2687] so likewise is continence made manifest by the permission to marry. Who indeed will be called continent, if that be taken away which gives him the opportunity of pursuing a life of continence? What room for temperance in appetite does famine give? What repudiation of ambitious projects does poverty afford? What bridling of lust can the eunuch merit? To put a complete stop, however, to the sowing of the human race, may, for aught I know, be quite consistent for Marcion's most good and excellent god. For how could he desire the salvation of man, whom he forbids to be born, when he takes away that institution from which his birth arises? How will he find any one on whom to set the mark of his goodness, when he suffers him not to come into existence? How is it possible to love him whose origin he hates? Perhaps he is afraid of a redundant population, lest he should be weary in liberating so many; lest he should have to make many heretics; lest Marcionite parents should produce too many noble disciples of Marcion. The cruelty of Pharaoh, which slew its victims at their birth, will not prove to be more inhuman in comparison. [2688] For while he destroyed lives, our heretic's god refuses to give them: the one removes from life, the other admits none to it. There is no difference in either as to their homicide--man is slain by both of them; by the former just after birth, by the latter as yet unborn. Thanks should we owe thee, thou god of our heretic, hadst thou only checked [2689] the dispensation of the Creator in uniting male and female; for from such a union indeed has thy Marcion been born! Enough, however, of Marcion's god, who is shown to have absolutely no existence at all, both by our definitions [2690] of the one only Godhead, and the condition of his attributes. [2691] The whole course, however, of this little work aims directly at this conclusion. If, therefore, we seem to anybody to have achieved but little result as yet, let him reserve his expectations, until we examine the very Scripture which Marcion quotes. __________________________________________________________________ [2673] Free from all matrimonial impurity. [2674] Spadonibus. This word is more general in sense than eunuch, embracing such as are impotent both by nature and by castration, White and Riddle's Lat. Dict. s.v. [2675] Tertullian's Montanism appears here. [2676] i.e., abstinence from marriage. [2677] Sectando. [This, indeed, seems to be a fair statement of Patristic doctrine concerning marriage. As to our author's variations see Kaye, p. 378.] [2678] Universum conditionis. [2679] Causa in its proper sense is, "that through which anything takes place;" its just and normal state, therefore. Culpa is the derangement of the cause; some flaw in it. [2680] Gen. i. 28. [2681] Ex. xx. 14, 17. [2682] Lev. xx. 10, 13, 15. [2683] Ratio. [2684] In fide. Tertullian uses (De Pud. 18) "ante fidem" as synonymous with ante baptismum; similarly "post fidem." [2685] [Bad as this is, does it argue the lapse of our author as at this time complete?] [2686] 1 Cor. vii. 29. [2687] 2 Cor. xii. 9. [2688] This is the force of the erit instead of the past tense. [2689] Isses in, i.e., obstitisses, check or resist, for then Marcion would, of course, not have been born: the common text has esses in. [2690] Tertullian has discussed these "definitions" in chap. ii. vii., and the "conditions" from chap. viii. onward. He will "examine the Scripture" passages in books iv. and v. Fr. Junius. [2691] Statuum. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book II. [2692] Wherein Tertullian shows that the creator, or demiurge, whom Marcion calumniated, is the true and good God. ------------------------ Chapter I.--The Methods of Marcion's Argument Incorrect and Absurd. The Proper Course of the Argument. The occasion of reproducing this little work, the fortunes of which we noticed in the preface of our first book, has furnished us with the opportunity of distinguishing, in our treatment of the subject of two Gods in opposition to Marcion, each of them with a description and section of his own, according to the division of the subject-matter, defining one of the gods to have no existence at all, and maintaining of the Other that He is rightly [2693] God; thus far keeping pace with the heretic of Pontus, who has been pleased to admit one unto, and exclude the other. [2694] For he could not build up his mendacious scheme without pulling down the system of truth. He found it necessary to demolish [2695] some other thing, in order to build up the theory which he wished. This process, however, is like constructing a house without preparing suitable materials. [2696] The discussion ought to have been directed to this point alone, that he is no god who supersedes the Creator. Then, when the false god had been excluded by certain rules which prescriptively settle what is the character of the One only perfect Divinity, there could have remained no longer any question as to the true God. The proof of His existence would have been clear, and that, too, amid the failure of all evidence in support of any other god; and still clearer [2697] would have seemed the point as to the honour in which He ought without controversy to be held: that He ought to be worshipped rather than judged; served reverentially rather than handled critically, or even dreaded for His severity. For what was more fully needed by man than a careful estimate of [2698] the true God, on whom, so to speak, he had alighted, [2699] because there was no other god? __________________________________________________________________ [2692] [Contains no marks of Montanism of a decisive nature. Kaye, p. 54.] [2693] Digne. [2694] From the dignity of the supreme Godhead. [2695] Snbruere. [2696] Propria paratura. [2697] With the tanto (answering to the previous quanto) should be understood magis, a frequent omission in our author. [2698] Cura in. [2699] Inciderat. __________________________________________________________________ Chapter II.--The True Doctrine of God the Creator. The Heretics Pretended to a Knowledge of the Divine Being, Opposed to and Subversive of Revelation. God's Nature and Ways Past Human Discovery. Adam's Heresy. We have now, then, cleared our way to the contemplation of the Almighty God, the Lord and Maker of the universe. His greatness, as I think, is shown in this, that from the beginning He made Himself known: He never hid Himself, but always shone out brightly, even before the time of Romulus, to say nothing of that of Tiberius; with the exception indeed that the heretics, and they alone, know Him not, although they take such pains about Him. They on this account suppose that another god must be assumed to exist, because they are more able to censure than deny Him whose existence is so evident, deriving all their thoughts about God from the deductions of sense; just as if some blind man, or a man of imperfect vision, [2700] chose to assume some other sun of milder and healthier ray, because he sees not that which is the object of sight. [2701] There is, O man, but one sun which rules [2702] this world and even when you think otherwise of him, he is best and useful; and although to you he may seem too fierce and baneful, or else, it may be, too sordid and corrupt, he yet is true to the laws of his own existence. Unable as you are to see through those laws, you would be equally impotent to bear the rays of any other sun, were there one, however great and good. Now, you whose sight is defective [2703] in respect of the inferior god, what is your view of the sublimer One? Really you are too lenient [2704] to your weakness; and set not yourself to the proof [2705] of things, holding God to be certainly, undoubtedly, and therefore sufficiently known, the very moment you have discovered Him to exist, though you know Him not except on the side where He has willed His proofs to lie. But you do not even deny God intelligently, [2706] you treat of Him ignorantly; [2707] nay, you accuse Him with a semblance of intelligence, [2708] whom if you did but know Him, you would never accuse, nay, never treat of. [2709] You give Him His name indeed, but you deny the essential truth of that name, that is, the greatness which is called God; not acknowledging it to be such as, were it possible for it to have been known to man in every respect, [2710] would not be greatness. Isaiah even so early, with the clearness of an apostle, foreseeing the thoughts of heretical hearts, asked, "Who hath known the mind of the Lord? For who hath been His counsellor? With whom took He counsel?...or who taught Him knowledge, and showed to Him the way of understanding?" [2711] With whom the apostle agreeing exclaims, "Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!" [2712] "His judgments unsearchable," as being those of God the Judge; and "His ways past finding out," as comprising an understanding and knowledge which no man has ever shown to Him, except it may be those critics of the Divine Being, who say, God ought not to have been this, [2713] and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God. [2714] Moreover, having the spirit of the world, and "in the wisdom of God by wisdom knowing not God," [2715] they seem to themselves to be wiser [2716] than God; because, as the wisdom of the world is foolishness with God, so also the wisdom of God is folly in the world's esteem. We, however, know that "the foolishness of God is wiser than men, and the weakness of God is stronger than men." [2717] Accordingly, God is then especially great, when He is small [2718] to man; then especially good, when not good in man's judgment; then especially unique, when He seems to man to be two or more. Now, if from the very first "the natural man, not receiving the things of the Spirit of God," [2719] has deemed God's law to be foolishness, and has therefore neglected to observe it; and as a further consequence, by his not having faith, "even that which he seemeth to have hath been taken from him" [2720] --such as the grace of paradise and the friendship of God, by means of which he might have known all things of God, if he had continued in his obedience--what wonder is it, if he, [2721] reduced to his material nature, and banished to the toil of tilling the ground, has in his very labour, downcast and earth-gravitating as it was, handed on that earth-derived spirit of the world to his entire race, wholly natural [2722] and heretical as it is, and not receiving the things which belong to God? Or who will hesitate to declare the great sin of Adam to have been heresy, when he committed it by the choice [2723] of his own will rather than of God's? Except that Adam never said to his fig-tree, Why hast thou made me thus? He confessed that he was led astray; and he did not conceal the seducer. He was a very rude heretic. He was disobedient; but yet he did not blaspheme his Creator, nor blame that Author of his being, Whom from the beginning of his life he had found to be so good and excellent, and Whom he had perhaps [2724] made his own judge from the very first. __________________________________________________________________ [2700] Fluitantibus oculis. [2701] Quem videat non videt. [2702] Temperat. [2703] Cæcutis. [2704] Quin potius parcis. [2705] In periculum extenderis. [2706] Ut sciens. [2707] Ut nesciens. [2708] Quasi sciens. [2709] Retractares. [2710] Omnifariam. [2711] Comp. Isa. xl. 13, 14, with Rom. xi. 34. [2712] Rom. xi. 33. [2713] Sic non debuit Deus. This perhaps may mean, God ought not to have done this, etc. [2714] 1 Cor. ii. 11. [2715] 1 Cor. i. 21. [2716] Consultiores. [2717] 1 Cor. i. 25. [2718] Pusillus. [2719] 1 Cor. ii. 14. [2720] Luke viii. 18; comp. Matt. xiii. 12. [2721] That is, the natural man, the psuchikos. [2722] Animali = psuchiko. [2723] Electionem. By this word our author translates the Greek hairesis. Comp. De Præscr. Her. 6, p. 245, supra. [2724] Si forte. __________________________________________________________________ Chapter III.--God Known by His Works. His Goodness Shown in His Creative Energy; But Everlasting in Its Nature; Inherent in God, Previous to All Exhibition of It. The First Stage of This Goodness Prior to Man. It will therefore be right for us, as we enter on the examination of the known God, when the question arises, in what condition He is known to us, to begin with His works, which are prior to man; so that His goodness, being discovered immediately along with Himself, and then constituted and prescriptively settled, may suggest to us some sense whereby we may understand how the subsequent order of things came about. The disciples of Marcion, moreover, may possibly be able, while recognising the goodness of our God, to learn how worthy it is likewise of the Divine Being, on those very grounds whereby we have proved it to be unworthy in the case of their god. Now this very point, [2725] which is a material one in their scheme, [2726] Marcion did not find in any other god, but eliminated it for himself out of his own god. The first goodness, then, [2727] was that of the Creator, whereby God was unwilling to remain hidden for ever; in other words, (unwilling) that there should not be a something by which God should become known. For what, indeed, is so good as the knowledge and fruition [2728] of God? Now, although it did not transpires that this was good, because as yet there existed nothing to which it could transpire, [2729] yet God foreknew what good would eventually transpire, and therefore He set Himself about developing [2730] His own perfect goodness, for the accomplishment of the good which was to transpire; not, indeed, a sudden goodness issuing in some accidental boon [2731] or in some excited impulse, [2732] such as must be dated simply from the moment when it began to operate. For if it did itself produce its own beginning when it began to operate, it had not, in fact, a beginning itself when it acted. When, however, an initial act had been once done by it, the scheme of temporal seasons began, for distinguishing and noting which, the stars and luminaries of heaven were arranged in their order. "Let them be," says God, "for seasons, and for days, and years." [2733] Previous, then, to this temporal course, (the goodness) which created time had not time; nor before that beginning which the same goodness originated, had it a beginning. Being therefore without all order of a beginning, and all mode of time, it will be reckoned to possess an age, measureless in extent [2734] and endless in duration; [2735] nor will it be possible to regard it as a sudden or adventitious or impulsive emotion, because it has nothing to occasion such an estimate of itself; in other words, no sort of temporal sequence. It must therefore be accounted an eternal attribute, inbred in God, [2736] and everlasting, [2737] and on this account worthy of the Divine Being, putting to shame for ever [2738] the benevolence of Marcion's god, subsequent as he is to (I will not say) all beginnings and times, but to the very malignity of the Creator, if indeed malignity could possibly have been found in goodness. __________________________________________________________________ [2725] That is, "the goodness" of God. [2726] Agnitionis, their Gnostic scheme. [2727] Denique. This particle refers back to the argument previous to its interruption by the allusion to Marcion and his followers. [2728] Fructus, the enjoyment of God's works. [2729] Apparebat. [Was not manifest.] [2730] Commisit in. [2731] Obventiciæ bonitatis. [2732] Provocaticiæ animationis. [2733] Gen. i. 14. [2734] Immensa. [2735] Interminabili. [2736] Deo ingenita "Natural to," or "inherent in." [2737] Perpetua. [Truly, a sublime Theodicy.] [2738] Suffundens jam hinc. __________________________________________________________________ Chapter IV.--The Next Stage Occurs in the Creation of Man by the Eternal Word. Spiritual as Well as Physical Gifts to Man. The Blessings of Man's Free-Will. The goodness of God having, therefore, provided man for the pursuit of the knowledge of Himself, added this to its original notification, [2739] that it first prepared a habitation for him, the vast fabric (of the world) to begin with, and then afterwards [2740] the vaster one (of a higher world, [2741] ) that he might on a great as well as on a smaller stage practise and advance in his probation, and so be promoted from the good which God had given him, that is, from his high position, to God's best; that is, to some higher abode. [2742] In this good work God employs a most excellent minister, even His own Word. "My heart," He says, "hath emitted my most excellent Word." [2743] Let Marcion take hence his first lesson on the noble fruit of this truly most excellent tree. But, like a most clumsy clown, he has grafted a good branch on a bad stock. The sapling, however, of his blasphemy shall be never strong: it shall wither with its planter, and thus shall be manifested the nature of the good tree. Look at the total result: how fruitful was the Word! God issued His fiat, and it was done: God also saw that it was good; [2744] not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated [2745] the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act. [2746] As yet the Word knew no malediction, because He was a stranger to malefaction. [2747] We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont, [2748] with no imperious word, but with friendly hand preceded by an almost affable [2749] utterance: "Let us make man in our image, after our likeness." [2750] Goodness spake the word; Goodness formed man of the dust of the ground into so great a substance of the flesh, built up out of one material with so many qualities; Goodness breathed into him a soul, not dead but living. Goodness gave him dominion [2751] over all things, which he was to enjoy and rule over, and even give names to. In addition to this, Goodness annexed pleasures [2752] to man so that, while master of the whole world, [2753] he might tarry among higher delights, being translated into paradise, out of the world into the Church. [2754] The self-same Goodness provided also a help meet for him, that there might be nothing in his lot that was not good. For, said He, that the man be alone is not good. [2755] He knew full well what a blessing to him would be the sex of Mary, [2756] and also of the Church. The law, however, which you find fault with, [2757] and wrest into a subject of contention, was imposed on man by Goodness, aiming at his happiness, that he might cleave to God, and so not show himself an abject creature rather than a free one, nor reduce himself to the level of the other animals, his subjects, which were free from God, and exempt from all tedious subjection; [2758] but might, as the sole human being, boast that he alone was worthy of receiving laws from God; and as a rational being, capable of intelligence and knowledge, be restrained within the bounds of rational liberty, subject to Him who had subjected all things unto him. To secure the observance of this law, Goodness likewise took counsel by help of this sanction: "In the day that thou eatest thereof, thou shalt surely die." [2759] For it was a most benignant act of His thus to point out the issues of transgression, lest ignorance of the danger should encourage a neglect of obedience. Now, since [2760] it was given as a reason previous to the imposition of the law, it also amounted to a motive for subsequently observing it, that a penalty was annexed to its transgression; a penalty, indeed, which He who proposed it was still unwilling that it should be incurred. Learn then the goodness of our God amidst these things and up to this point; learn it from His excellent works, from His kindly blessings, from His indulgent bounties, from His gracious providences, from His laws and warnings, so good and merciful. __________________________________________________________________ [2739] Præconio suo. [2740] Postmodum...postmodum. [2741] See Bp. Bull on The State of Man before the Fall, Works, ii. 73-81. [2742] Habitaculum majus. [2743] "Eructavit cor. meum Sermonem optimum" is Tertullian's reading of Ps. xlv. 1, "My heart is inditing a good matter," A.V., which the Vulgate, Ps. xliv. 1, renders by "Eructavit cor meum verbum bonum," and the Septuagint by 'Exereuxato he kardia mou logon agathon. This is a tolerably literal rendering of the original words, rhs lgy rkr tvv. In these words the Fathers used to descry an adumbration of the mystery of the Son's eternal generation from the Father, and His coming forth in time to create the world. See Bellarmine, On the Psalms (Paris ed. 1861), vol. i. 292. The Psalm is no doubt eminently Messianic, as both Jewish and Christian writers have ever held. See Perowne, The Psalms, vol. i. p. 216. Bishop Bull reviews at length the theological opinions of Tertullian, and shows that he held the eternity of the Son of God, whom he calls "Sermo" or "Verbum Dei." See Defensio Fidei Nicænæ (translation in the "Oxford Library of the Fathers," by the translator of this work) vol. ii. 509-545. In the same volume, p. 482, the passage from the Psalm before us is similarly applied by Novatian: "Sic Dei Verbum processit, de quo dictum est, Eructavit cor meum Verbum bonum." [See vol. ii. p. 98, this series: and Kaye, p. 515.] [2744] Gen. i. [2745] Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler). [2746] This twofold virtue is very tersely expressed: "Sic et benedicebat quæ benefaciebat." [2747] This, the translator fears, is only a clumsy way of representing the terseness of our author's "maledicere" and "malefacere." [2748] Bonitas et quidem operantior. [2749] Blandiente. [2750] Gen. i. 26. [2751] Præfecit. [2752] Delicias. [2753] Totius orbis possidens. [2754] There is a profound thought here; in his tract, De Poenit. 10, he says, "Where one or two are, is the church, and the church is Christ." Hence what he here calls Adam's "higher delights," even spiritual blessings in Christ with Eve. [Important note in Kaye, p. 304.] [2755] See Gen. ii. 18. [2756] Sexum Mariæ. For the Virgin Mary gave birth to Christ, the Saviour of men; and the virgin mother the Church, the spouse of Christ, gives birth to Christians (Rigalt.). [2757] Arguis. [2758] Ex fastidio liberis. [2759] Gen. ii. 17. [2760] Porro si. __________________________________________________________________ Chapter V.--Marcion's Cavils Considered. His Objection Refuted, I.e., Man's Fall Showed Failure in God. The Perfection of Man's Being Lay in His Liberty, Which God Purposely Bestowed on Him. The Fall Imputable to Man's Own Choice. Now then, ye dogs, whom the apostle puts outside, [2761] and who yelp at the God of truth, let us come to your various questions. These are the bones of contention, which you are perpetually gnawing! If God is good, and prescient of the future, and able to avert evil, why did He permit man, the very image and likeness of Himself, and, by the origin of his soul, His own substance too, to be deceived by the devil, and fall from obedience of the law into death? For if He had been good, and so unwilling that such a catastrophe should happen, and prescient, so as not to be ignorant of what was to come to pass, and powerful enough to hinder its occurrence, that issue would never have come about, which should be impossible under these three conditions of the divine greatness. Since, however, it has occurred, the contrary proposition is most certainly true, that God must be deemed neither good, nor prescient, nor powerful. For as no such issue could have happened had God been such as He is reputed--good, and prescient, and mighty--so has this issue actually happened, because He is not such a God. In reply, we must first vindicate those attributes in the Creator which are called in question--namely, His goodness and foreknowledge, and power. But I shall not linger long over this point [2762] for Christ's own definition [2763] comes to our aid at once. From works must proofs be obtained. The Creator's works testify at once to His goodness, since they are good, as we have shown, and to His power, since they are mighty, and spring indeed out of nothing. And even if they were made out of some (previous) matter, as some [2764] will have it, they are even thus out of nothing, because they were not what they are. In short, both they are great because they are good; and [2765] God is likewise mighty, because all things are His own, whence He is almighty. But what shall I say of His prescience, which has for its witnesses as many prophets as it inspired? After all, [2766] what title to prescience do we look for in the Author of the universe, since it was by this very attribute that He foreknew all things when He appointed them their places, and appointed them their places when He foreknew them? There is sin itself. If He had not foreknown this, He would not have proclaimed a caution against it under the penalty of death. Now if there were in God such attributes as must have rendered it both impossible and improper for any evil to have happened to man, [2767] and yet evil did occur, let us consider man's condition also--whether it were not, in fact, rather the cause why that came to pass which could not have happened through God. I find, then, that man was by God constituted free, master of his own will and power; indicating the presence of God's image and likeness in him by nothing so well as by this constitution of his nature. For it was not by his face, and by the lineaments of his body, though they were so varied in his human nature, that he expressed his likeness to the form of God; but he showed his stamp [2768] in that essence which he derived from God Himself (that is, the spiritual, [2769] which answered to the form of God), and in the freedom and power of his will. This his state was confirmed even by the very law which God then imposed upon him. For a law would not be imposed upon one who had it not in his power to render that obedience which is due to law; nor again, would the penalty of death be threatened against sin, if a contempt of the law were impossible to man in the liberty of his will. So in the Creator's subsequent laws also you will find, when He sets before man good and evil, life and death, that the entire course of discipline is arranged in precepts by God's calling men from sin, and threatening and exhorting them; and this on no other ground than [2770] that man is free, with a will either for obedience or resistance. __________________________________________________________________ [2761] Rev. xxii. 15. [2762] Articulo. [2763] John x. 25. [2764] He refers to Hermogenes; see Adv. Hermog. chap. xxxii. [2765] Vel...vel. [2766] Quanquam. [2767] As the Marcionites alleged. [2768] Signatus est. [2769] Animæ. [2770] Nec alias nisi. __________________________________________________________________ Chapter VI.--This Liberty Vindicated in Respect of Its Original Creation; Suitable Also for Exhibiting the Goodness and the Purpose of God. Reward and Punishment Impossible If Man Were Good or Evil Through Necessity and Not Choice. But although we shall be understood, from our argument, to be only so affirming man's unshackled power over his will, that what happens to him should be laid to his own charge, and not to God's, yet that you may not object, even now, that he ought not to have been so constituted, since his liberty and power of will might turn out to be injurious, I will first of all maintain that he was rightly so constituted, that I may with the greater confidence commend both his actual constitution, and the additional fact of its being worthy of the Divine Being; the cause which led to man's being created with such a constitution being shown to be the better one. Moreover, man thus constituted will be protected by both the goodness of God and by His purpose, [2771] both of which are always found in concert in our God. For His purpose is no purpose without goodness; nor is His goodness goodness without a purpose, except forsooth in the case of Marcion's god, who is purposelessly [2772] good, as we have shown. [2773] Well, then, it was proper that God should be known; it was no doubt [2774] a good and reasonable [2775] thing. Proper also was it that there should be something worthy of knowing God. What could be found so worthy as the image and likeness of God? This also was undoubtedly good and reasonable. Therefore it was proper that (he who is) the image and likeness of God should be formed with a free will and a mastery of himself; [2776] so that this very thing--namely, freedom of will and self-command--might be reckoned as the image and likeness of God in him. For this purpose such an essence [2777] was adapted [2778] to man as suited this character, [2779] even the afflatus of the Deity, Himself free and uncontrolled. [2780] But if you will take some other view of the case, [2781] how came it to pass [2782] that man, when in possession of the whole world, did not above all things reign in self-possession [2783] --a master over others, a slave to himself? The goodness of God, then, you can learn from His gracious gift [2784] to man, and His purpose from His disposal of all things. [2785] At present, let God's goodness alone occupy our attention, that which gave so large a gift to man, even the liberty of his will. God's purpose claims some other opportunity of treatment, offering as it does instruction of like import. Now, God alone is good by nature. For He, who has that which is without beginning, has it not by creation, [2786] but by nature. Man, however, who exists entirely by creation, having a beginning, along with that beginning obtained the form in which he exists; and thus he is not by nature disposed to good, but by creation, not having it as his own attribute to be good, because, (as we have said,) it is not by nature, but by creation, that he is disposed to good, according to the appointment of his good Creator, even the Author of all good. In order, therefore, that man might have a goodness of his own, [2787] bestowed [2788] on him by God, and there might be henceforth in man a property, and in a certain sense a natural attribute of goodness, there was assigned to him in the constitution of his nature, as a formal witness [2789] of the goodness which God bestowed upon him, freedom and power of the will, such as should cause good to be performed spontaneously by man, as a property of his own, on the ground that no less than this [2790] would be required in the matter of a goodness which was to be voluntarily exercised by him, that is to say, by the liberty of his will, without either favour or servility to the constitution of his nature, so that man should be good [2791] just up to this point, [2792] if he should display his goodness in accordance with his natural constitution indeed, but still as the result of his will, as a property of his nature; and, by a similar exercise of volition, [2793] should show himself to be too strong [2794] in defence against evil also (for even this God, of course, foresaw), being free, and master of himself; because, if he were wanting in this prerogative of self-mastery, so as to perform even good by necessity and not will, he would, in the helplessness of his servitude, become subject to the usurpation of evil, a slave as much to evil as to good. Entire freedom of will, therefore, was conferred upon him in both tendencies; so that, as master of himself, he might constantly encounter good by spontaneous observance of it, and evil by its spontaneous avoidance; because, were man even otherwise circumstanced, it was yet his bounden duty, in the judgment of God, to do justice according to the motions [2795] of his will regarded, of course, as free. But the reward neither of good nor of evil could be paid to the man who should be found to have been either good or evil through necessity and not choice. In this really lay [2796] the law which did not exclude, but rather prove, human liberty by a spontaneous rendering of obedience, or a spontaneous commission of iniquity; so patent was the liberty of man's will for either issue. Since, therefore, both the goodness and purpose of God are [2797] discovered in the gift to man of freedom in his will, it is not right, after ignoring the original definition of goodness and purpose which it was necessary to determine previous to any discussion of the subject, on subsequent facts to presume to say that God ought not in such a way to have formed man, because the issue was other than what was assumed to be [2798] proper for God. We ought rather, [2799] after duly considering that it behoved God so to create man, to leave this consideration unimpaired, and to survey the other aspects of the case. It is, no doubt, an easy process for persons who take offence at the fall of man, before they have looked into the facts of his creation, to impute the blame of what happened to the Creator, without any examination of His purpose. To conclude: the goodness of God, then fully considered from the beginning of His works, will be enough to convince us that nothing evil could possibly have come forth from God; and the liberty of man will, after a second thought, [2800] show us that it alone is chargeable with the fault which itself committed. __________________________________________________________________ [2771] Ratio, or, "His reason." We have used both words, which are equally suitable to the Divine Being, as seemed most convenient. [2772] Irrationaliter, or, "irrationally." [2773] See above, book i. chap. xxiii. p. 288. [2774] Utique. [2775] Rationale, or, "consistent with His purpose." [2776] Suæ potestatis. [2777] Substantia. [2778] Accommodata. [2779] Status. [2780] Suæ potestatis. [2781] Sed et alias. [2782] Quale erat. [2783] Animi sui possessione. [2784] Dignatione. [2785] Ex dispositione. The same as the "universa disponendo" above. [2786] Institutione. [2787] Bonum jam suum, not bonitatem. [2788] Emancipatum. [2789] Libripens. The language here is full of legal technicalities, derived from the Roman usage in conveyance of property. "Libripens quasi arbiter mancipationis" (Rigalt.). [2790] Quoniam (with a subj.) et hoc. [2791] Bonus consisteret. [2792] Ita demum. [2793] Proinde. [2794] Fortior. [2795] Meritis. [2796] Constituta est. [2797] Our author's word invenitur (in the singular) combines the bonitas and ratio in one view. [2798] The verb is subj., "deceret." [2799] Sed, with oportet understood. [2800] Recogitata. [Again, a noble Theodicy.] __________________________________________________________________ Chapter VII.--If God Had Anyhow Checked Man's Liberty, Marcion Would Have Been Ready with Another and Opposite Cavil. Man's Fall Foreseen by God. Provision Made for It Remedially and Consistently with His Truth and Goodness. By such a conclusion all is reserved [2801] unimpaired to God; both His natural goodness, and the purposes of His governance and foreknowledge, and the abundance of His power. You ought, however, to deduct from God's attributes both His supreme earnestness of purpose [2802] and most excellent truth in His whole creation, if you would cease to inquire whether anything could have happened against the will of God. For, while holding this earnestness and truth of the good God, which are indeed [2803] capable of proof from the rational creation, you will not wonder at the fact that God did not interfere to prevent the occurrence of what He wished not to happen, in order that He might keep from harm what He wished. For, since He had once for all allowed (and, as we have shown, worthily allowed) to man freedom of will and mastery of himself, surely He from His very authority in creation permitted these gifts to be enjoyed: to be enjoyed, too, so far as lay in Himself, according to His own character as God, that is, for good (for who would permit anything hostile to himself?); and, so far as lay in man, according to the impulses of his liberty (for who does not, when giving anything to any one to enjoy, accompany the gift with a permission to enjoy it with all his heart and will?). The necessary consequence, [2804] therefore, was, that God must separate from the liberty which He had once for all bestowed upon man (in other words, keep within Himself), both His foreknowledge and power, through which He might have prevented man's falling into danger when attempting wrongly to enjoy his liberty. Now, if He had interposed, He would have rescinded the liberty of man's will, which He had permitted with set purpose, and in goodness. But, suppose God had interposed; suppose Him to have abrogated man's liberty, by warning him from the tree, and keeping off the subtle serpent from his interview with the woman; would not Marcion then exclaim, What a frivolous, unstable, and faithless Lord, cancelling the gifts He had bestowed! Why did He allow any liberty of will, if He afterwards withdrew it? Why withdraw it after allowing it? Let Him choose where to brand Himself with error, either in His original constitution of man, or in His subsequent abrogation thereof! If He had checked (man's freedom), would He not then seem to have been rather deceived, through want of foresight into the future? But in giving it full scope, who would not say that He did so in ignorance of the issue of things? God, however, did foreknow that man would make a bad use of his created constitution; and yet what can be so worthy of God as His earnestness of purpose, and the truth of His created works, be they what they may? Man must see, if he failed to make the most of [2805] the good gift he had received, how that he was himself guilty in respect of the law which he did not choose to keep, and not that the Lawgiver was committing a fraud against His own law, by not permitting its injunctions to be fulfilled. Whenever you are inclined to indulge in such censure [2806] (and it is the most becoming for you) against the Creator, recall gently to your mind in His behalf [2807] His earnestness, and endurance, and truth, in having given completeness [2808] to His creatures both as rational and good. __________________________________________________________________ [2801] Salva. [2802] Gravitatem. [2803] Sed, for scilicet, not unfrequent with our author. [2804] That is, from the Marcionite position referred to in the second sentence of this chapter, in opposition to that of Tertullian which follows. [2805] Si non bene dispunxisset. [2806] Peroraturus. [2807] Tibi insusurra pro Creatore. [2808] Functo. __________________________________________________________________ Chapter VIII.--Man, Endued with Liberty, Superior to the Angels, Overcomes Even the Angel Which Lured Him to His Fall, When Repentant and Resuming Obedience to God. For it was not merely that he might live the natural life that God had produced man, but [2809] that he should live virtuously, that is, in relation to God and to His law. Accordingly, God gave him to live when he was formed into a living soul; but He charged him to live virtuously when he was required to obey a law. So also God shows that man was not constituted for death, by now wishing that he should be restored to life, preferring the sinner's repentance to his death. [2810] As, therefore, God designed for man a condition of life, so man brought on himself a state of death; and this, too, neither through infirmity nor through ignorance, so that no blame can be imputed to the Creator. No doubt it was an angel who was the seducer; but then the victim of that seduction was free, and master of himself; and as being the image and likeness of God, was stronger than any angel; and as being, too, the afflatus of the Divine Being, was nobler than that material spirit of which angels were made. Who maketh, says he, His angels spirits, and His ministers a flame of fire. [2811] He would not have made all things subject to man, if he had been too weak for the dominion, and inferior to the angels, to whom He assigned no such subjects; nor would He have put the burden of law upon him, if he had been incapable of sustaining so great a weight; nor, again, would He have threatened with the penalty of death a creature whom He knew to be guiltless on the score of his helplessness: in short, if He had made him infirm, it would not have been by liberty and independence of will, but rather by the withholding from him these endowments. And thus it comes to pass, that even now also, the same human being, the same substance of his soul, the same condition as Adam's, is made conqueror over the same devil by the self-same liberty and power of his will, when it moves in obedience to the laws of God. [2812] __________________________________________________________________ [2809] Ut non, "as if he were not," etc. [2810] Ezek. xviii. 23. [2811] Ps. civ. 4. [2812] [On capp. viii. and ix. See Kaye's references in notes p. 178 et seqq.] __________________________________________________________________ Chapter IX.--Another Cavil Answered, I.e., the Fall Imputable to God, Because Man's Soul is a Portion of the Spiritual Essence of the Creator. The Divine Afflatus Not in Fault in the Sin of Man, But the Human Will Which Was Additional to It. But, you say, in what way soever the substance of the Creator is found to be susceptible of fault, when the afflatus of God, that is to say, the soul, [2813] offends in man, it cannot but be that that fault of the portion is refferible to the original whole. Now, to meet this objection, we must explain the nature [2814] of the soul. We must at the outset hold fast the meaning of the Greek scripture, which has afflatus, not spirit. [2815] Some interpreters of the Greek, without reflecting on the difference of the words, and careless about their exact meaning, put spirit for afflatus; they thus afford to heretics an opportunity of tarnishing [2816] the Spirit of God, that is to say, God Himself, with default. And now comes the question. Afflatus, observe then, is less than spirit, although it comes from spirit; it is the spirit's gentle breeze, [2817] but it is not the spirit. Now a breeze is rarer than the wind; and although it proceeds from wind, yet a breeze is not the wind. One may call a breeze the image of the spirit. In the same manner, man is the image of God, that is, of spirit; for God is spirit. Afflatus is therefore the image of the spirit. Now the image is not in any case equal to the very thing. [2818] It is one thing to be like the reality, and another thing to be the reality itself. So, although the afflatus is the image of the spirit, it is yet not possible to compare the image of God in such a way, that, because the reality--that is, the spirit, or in other words, the Divine Being--is faultless, therefore the afflatus also, that is to say, the image, ought not by any possibility to have done wrong. In this respect will the image be less than the reality, and the afflatus inferior to the spirit, in that, while it possesses beyond doubt the true lineaments of divinity, such as an immortal soul, freedom and its own mastery over itself, foreknowledge in a great degree, [2819] reasonableness, capacity of understanding and knowledge, it is even in these respects an image still, and never amounts to the actual power of Deity, nor to absolute exemption from fault,--a property which is only conceded to God, that is, to the reality, and which is simply incompatible with an image. An image, although it may express all the lineaments of the reality, is yet wanting in its intrinsic power; it is destitute of motion. In like manner, the soul, the image of the spirit, is unable to express the simple power thereof, that is to say, its happy exemption from sinning. [2820] Were it otherwise, [2821] it would not be soul, but spirit; not man, who received a soul, but God. Besides, to take another view of the matter, [2822] not everything which pertains to God will be regarded as God, so that you would not maintain that His afflatus was God, that is, exempt from fault, because it is the breath of God. And in an act of your own, such as blowing into a flute, you would not thereby make the flute human, although it was your own human breath which you breathed into it, precisely as God breathed of His own Spirit. In fact, [2823] the Scripture, by expressly saying [2824] that God breathed into man's nostrils the breath of life, and that man became thereby a living soul, not a life-giving spirit, has distinguished that soul from the condition of the Creator. The work must necessarily be distinct from the workman, and it is inferior to him. The pitcher will not be the potter, although made by the potter; nor in like manner, will the afflatus, because made by the spirit, be on that account the spirit. The soul has often been called by the same name as the breath. You should also take care that no descent be made from the breath to a still lower quality. So you have granted (you say) the infirmity of the soul, which you denied before! Undoubtedly, when you demand for it an equality with God, that is, a freedom from fault, I contend that it is infirm. But when the comparison is challenged with an angel, I am compelled to maintain that the head over all things is the stronger of the two, to whom the angels are ministers, [2825] who is destined to be the judge of angels, [2826] if he shall stand fast in the law of God--an obedience which he refused at first. Now this disobedience [2827] it was possible for the afflatus of God to commit: it was possible, but it was not proper. The possibility lay in its slenderness of nature, as being the breath and not the spirit; the impropriety, however, arose from its power of will, as being free, and not a slave. It was furthermore assisted by the warning against committing sin under the threat of incurring death, which was meant to be a support for its slender nature, and a direction for its liberty of choice. So that the soul can no longer appear to have sinned, because it has an affinity with God, that is to say, through the afflatus, but rather through that which was an addition to its nature, that is, through its free-will, which was indeed given to it by God in accordance with His purpose and reason, but recklessly employed [2828] by man according as he chose. This, then, being the case, the entire course [2829] of God's action is purged from all imputation to evil. For the liberty of the will will not retort its own wrong on Him by whom it was bestowed, but on him by whom it was improperly used. What is the evil, then, which you want to impute to the Creator? If it is man's sin, it will not be God's fault, because it is man's doing; nor is that Being to be regarded as the author of the sin, who turns out to be its forbidder, nay, its condemner. If death is the evil, death will not give the reproach of being its own author to Him who threatened it, but to him who despised it. For by his contempt he introduced it, which assuredly [2830] would not have appeared had man not despised it. __________________________________________________________________ [2813] Anima, for animus. This meaning seems required throughout this passage, where afterwards occurs the phrase immortalis anima. [2814] Qualitas. [2815] Pnoen, not pneuma; so the Vulgate has spiraculum, not spiritum. [Kaye (p. 247) again refers to Profr. Andrews Norton of Harvard for valuable remarks concerning the use of the word spiritus by the ancients. Evidences, Vol. III. p. 160, note 7.] [2816] Infuscandi. [2817] Aurulam. [2818] Veritati. [2819] Plerumque. [2820] Non deliquendi felicitatem. [2821] Ceterum. [2822] Et alias autem. [2823] Denique. [2824] Gen. ii. 7. [2825] Heb. i. 14. [2826] 1 Cor. vi. 3. [2827] Hoc ipsum, referring to the noluit of the preceding clause. [2828] Agitatum. [2829] Dispositio. [2830] Utique. __________________________________________________________________ Chapter X.--Another Cavil Met, I.e., the Devil Who Instigated Man to Sin Himself the Creature of God. Nay, the Primeval Cherub Only Was God's Work. The Devilish Nature Superadded by Wilfulness. In Man's Recovery the Devil is Vanquished in a Conflict on His Own Ground. If, however, you choose to transfer the account [2831] of evil from man to the devil as the instigator of sin, and in this way, too, throw the blame on the Creator, inasmuch as He created the devil,--for He maketh those spiritual beings, the angels--then it will follow that [2832] what was made, that is to say, the angel, will belong to Him who made it; while that which was not made by God, even the devil, or accuser, [2833] cannot but have been made by itself; and this by false detraction [2834] from God: first, how that God had forbidden them to eat of every tree; then, with the pretence that they should not die if they ate; thirdly, as if God grudged them the property of divinity. Now, whence originated this malice of lying and deceit towards man, and slandering of God? Most certainly not from God, who made the angel good after the fashion of His good works. Indeed, before he became the devil, he stands forth the wisest of creatures; and [2835] wisdom is no [2836] evil. If you turn to the prophecy of Ezekiel, you will at once perceive that this angel was both by creation good and by choice corrupt. For in the person of the prince of Tyre it is said in reference to the devil: "Moreover, the word of the Lord came unto me, saying, Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord God: Thou sealest up the sum, full of wisdom, perfect in beauty" (this belongs to him as the highest of the angels, the archangel, the wisest of all); "amidst the delights of the paradise of thy God wast thou born" (for it was there, where God had made the angels in a shape which resembled the figure of animals). "Every precious stone was thy covering, the sardius, the topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle; and with gold hast thou filled thy barns and thy treasuries. From the day when thou wast created, when I set thee, a cherub, upon the holy mountain of God, thou wast in the midst of stones of fire, thou wast irreproachable in thy days, from the day of thy creation, until thine iniquities were discovered. By the abundance of thy merchandise thou hast filled thy storehouses, and thou hast sinned," etc. [2837] This description, it is manifest, properly belongs to the transgression of the angel, and not to the prince's: for none among human beings was either born in the paradise of God, not even Adam himself, who was rather translated thither; nor placed with a cherub upon God's holy mountain, that is to say, in the heights of heaven, from which the Lord testifies that Satan fell; nor detained amongst the stones of fire, and the flashing rays of burning constellations, whence Satan was cast down like lightning. [2838] No, it is none else than the very author of sin who was denoted in the person of a sinful man: he was once irreproachable, at the time of his creation, formed for good by God, as by the good Creator of irreproachable creatures, and adorned with every angelic glory, and associated with God, good with the Good; but afterwards of his own accord removed to evil. From the day when thine iniquities, [2839] says he, were discovered,--attributing to him those injuries wherewith he injured man when he was expelled from his allegiance to God,--even from that time did he sin, when he propagated his sin, and thereby plied "the abundance of his merchandise," that is, of his Wickedness, even the tale [2840] of his transgressions, because he was himself as a spirit no less (than man) created, with the faculty of free-will. For God would in nothing fail to endow a being who was to be next to Himself with a liberty of this kind. Nevertheless, by precondemning him, God testified that he had departed from the condition [2841] of his created nature, through his own lusting after the wickedness which was spontaneously conceived within him; and at the same time, by conceding a permission for the operation of his designs, He acted consistently with the purpose of His own goodness, deferring the devil's destruction for the self-same reason as He postponed the restitution of man. For He afforded room for a conflict, wherein man might crush his enemy with the same freedom of his will as had made him succumb to him (proving that the fault was all his own, not God's), and so worthily recover his salvation by a victory; wherein also the devil might receive a more bitter punishment, through being vanquished by him whom he had previously injured; and wherein God might be discovered to be so much the more good, as waiting [2842] for man to return from his present life to a more glorious paradise, with a right to pluck of the tree of life. [2843] __________________________________________________________________ [2831] Elogium. [2832] Ergo. [2833] Delator. [2834] Deferendo, in reference to the word delator, our author's synonyme for diabolos. [2835] Nisi. [2836] Nisi. [2837] Ezek. xxviii. 11-16 (Sept.). [2838] Luke x. 18. [2839] Læsuræ ="injuries." 'Adikemata en soi--Iniquitates in te."--Hieron. [2840] Censum. [2841] Forma. [2842] Sustinens. [2843] [Kaye. p. 313.] __________________________________________________________________ Chapter XI.--If, After Man's Sin, God Exercised His Attribute of Justice and Judgment, This Was Compatible with His Goodness, and Enhances the True Idea of the Perfection of God's Character. Up to the fall of man, therefore, from the beginning God was simply good; after that He became a judge both severe and, as the Marcionites will have it, cruel. Woman is at once condemned to bring forth in sorrow, and to serve her husband, [2844] although before she had heard without pain the increase of her race proclaimed with the blessing, Increase and multiply, and although she had been destined to be a help and not a slave to her male partner. Immediately the earth is also cursed, [2845] which before was blessed. Immediately spring up briers and thorns, where once had grown grass, and herbs, and fruitful trees. Immediately arise sweat and labour for bread, where previously on every tree was yielded spontaneous food and untilled [2846] nourishment. Thenceforth it is "man to the ground," and not as before, "from the ground"; to death thenceforth, but before, to life; thenceforth with coats of skins, but before, nakedness without a blush. Thus God's prior goodness was from [2847] nature, His subsequent severity from [2848] a cause. The one was innate, the other accidental; the one His own, the other adapted; [2849] the one issuing from Him, the other admitted by Him. But then nature could not have rightly permitted His goodness to have gone on inoperative, nor the cause have allowed His severity to have escaped in disguise or concealment. God provided the one for Himself, the other for the occasion. [2850] You should now set about showing also that the position of a judge is allied with evil, who have been dreaming of another god as a purely good one--solely because you cannot understand the Deity to be a judge; although we have proved God to be also a judge. Or if not a judge, at any rate a perverse and useless originator of a discipline which is not to be vindicated--in other words, not to be judged. You do not, however, disprove God's being a judge, who have no proof to show that He is a judge. You will undoubtedly have to accuse justice herself, which provides the judge, or else to reckon her among the species of evil, that is, to add injustice to the titles of goodness. But then justice is an evil, if injustice is a good. And yet you are forced to declare injustice to be one of the worst of things, and by the same rule are constrained to class justice amongst the most excellent. Since there is nothing hostile [2851] to evil which is not good, and no enemy of good which is not evil. It follows, then, that as injustice is an evil, so in the same degree is justice a good. Nor should it be regarded as simply a species of goodness, but as the practical observance [2852] of it, because goodness (unless justice be so controlled as to be just) will not be goodness, if it be unjust. For nothing is good which is unjust; while everything, on the other hand, which is just is good. __________________________________________________________________ [2844] Gen. iii. 16. [2845] Gen. iii. 18. [2846] Secura. [2847] Secundum. [2848] Secundum. [2849] Accommodata. [2850] Rei. [2851] Æmulum. [2852] Tutela. __________________________________________________________________ Chapter XII.--The Attributes of Goodness and Justice Should Not Be Separated. They are Compatible in the True God. The Function of Justice in the Divine Being Described. Since, therefore, there is this union and agreement between goodness and justice, you cannot prescribe [2853] their separation. With what face will you determine the separation of your two Gods, regarding in their separate condition one as distinctively the good God, and the other as distinctively the just God? Where the just is, there also exists the good. In short, from the very first the Creator was both good and also just. And both His attributes advanced together. His goodness created, His justice arranged, the world; and in this process it even then decreed that the world should be formed of good materials, because it took counsel with goodness. The work of justice is apparent, in the separation which was pronounced between light and darkness, between day and night, between heaven and earth, between the water above and the water beneath, between the gathering together of the sea and the mass of the dry land, between the greater lights and the lesser, between the luminaries of the day and those of the night, between male and female, between the tree of knowledge of death and of life, between the world and paradise, between the aqueous and the earth-born animals. As goodness conceived all things, so did justice discriminate them. With the determination of the latter, everything was arranged and set in order. Every site and quality [2854] of the elements, their effect, motion, and state, the rise and setting of each, are the judicial determinations of the Creator. Do not suppose that His function as a judge must be defined as beginning when evil began, and so tarnish His justice with the cause of evil. By such considerations, then, do we show that this attribute advanced in company with goodness, the author [2855] of all things,--worthy of being herself, too, deemed innate and natural, and not as accidentally accruing [2856] to God, inasmuch as she was found to be in Him, her Lord, the arbiter of His works. __________________________________________________________________ [2853] Cavere. This is Oehler's reading, and best suits the sense of the passage and the style of our author. [2854] Habitus. [2855] Auctrice. [2856] Obventiciam. __________________________________________________________________ Chapter XIII.--Further Description of the Divine Justice; Since the Fall of Man It Has Regulated the Divine Goodness. God's Claims on Our Love and Our Fear Reconciled. But yet, when evil afterwards broke out, and the goodness of God began now to have an adversary to contend against, God's justice also acquired another function, even that of directing His goodness according to men's application for it. [2857] And this is the result: the divine goodness, being interrupted in that free course whereby God was spontaneously good, is now dispensed according to the deserts of every man; it is offered to the worthy, denied to the unworthy, taken away from the unthankful, and also avenged on all its enemies. Thus the entire office of justice in this respect becomes an agency [2858] for goodness: whatever it condemns by its judgment, whatever it chastises by its condemnation, whatever (to use your phrase) it ruthlessly pursues, [2859] it, in fact, benefits with good instead of injuring. Indeed, the fear of judgment contributes to good, not to evil. For good, now contending with an enemy, was not strong enough to recommend itself [2860] by itself alone. At all events, if it could do so much, it could not keep its ground; for it had lost its impregnability through the foe, unless some power of fear supervened, such as might compel the very unwilling to seek after good, and take care of it. But who, when so many incentives to evil were assailing him, would desire that good, which he could despise with impunity? Who, again, would take care of what he could lose without danger? You read how broad is the road to evil, [2861] how thronged in comparison with the opposite: would not all glide down that road were there nothing in it to fear? We dread the Creator's tremendous threats, and yet scarcely turn away from evil. What, if He threatened not? Will you call this justice an evil, when it is all unfavourable to evil? Will you deny it to be a good, when it has its eye towards [2862] good? What sort of being ought you to wish God to be? Would it be right to prefer that He should be such, that sins might flourish under Him, and the devil make mock at Him? Would you suppose Him to be a good God, who should be able to make a man worse by security in sin? Who is the author of good, but He who also requires it? In like manner who is a stranger to evil, except Him who is its enemy? Who its enemy, besides Him who is its conqueror? Who else its conqueror, than He who is its punisher? Thus God is wholly good, because in all things He is on the side of good. In fact, He is omnipotent, because able both to help and to hurt. Merely to profit is a comparatively small matter, because it can do nothing else than a good turn. From such a conduct [2863] with what confidence can I hope for good, if this is its only ability? How can I follow after the reward of innocence, if I have no regard to the requital of wrong-doing? I must needs have my doubts whether he might not fail in recompensing one or other alternative, who was unequal in his resources to meet both. Thus far, then, justice is the very fulness of the Deity Himself, manifesting God as both a perfect father and a perfect master: a father in His mercy, a master in His discipline; a father in the mildness of His power, a master in its severity; a father who must be loved with dutiful affection, a master who must needs be feared; be loved, because He prefers mercy to sacrifice; [2864] be feared because He dislikes sin; be loved, because He prefers the sinner's repentance to his death; [2865] be feared, because He dislikes the sinners who do not repent. Accordingly, the divine law enjoins duties in respect of both these attributes: Thou shalt love God, and, Thou shalt fear God. It proposed one for the obedient man, the other for the transgressor. [2866] __________________________________________________________________ [2857] Secundum adversionem. [2858] Procuratio. [2859] Sævit. [2860] Commendari. [2861] Matt. vii. 13. [2862] Prospicit. [2863] De ejusmodi. [2864] Hos. vi. 6. [2865] Ezek. xxxiii. 11. [2866] Matt. xxii. 37 f. __________________________________________________________________ Chapter XIV.--Evil of Two Kinds, Penal and Criminal. It is Not of the Latter Sort that God is the Author, But Only of the Former, Which are Penal, and Included in His Justice. On all occasions does God meet you: it is He who smites, but also heals; who kills, but also makes alive; who humbles, and yet exalts; who "creates [2867] evil," but also "makes peace;" [2868] --so that from these very (contrasts of His providence) I may get an answer to the heretics. Behold, they say, how He acknowledges Himself to be the creator of evil in the passage, "It is I who create evil." They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as the creator of all evil things, in order that He may be designated the author of evil. We, on the contrary, distinguish between the two meanings of the word in question, and, by separating evils of sin from penal evils, mala culpæ from mala poenæ, confine to each of the two classes its own author,--the devil as the author of the sinful evils (culpæ), and God as the creator of penal evils (poenæ); so that the one class shall be accounted as morally bad, and the other be classed as the operations of justice passing penal sentences against the evils of sin. Of the latter class of evils which are compatible with justice, God is therefore avowedly the creator. They are, no doubt, evil to those by whom they are endured, but still on their own account good, as being just and defensive of good and hostile to sin. In this respect they are, moreover, worthy of God. Else prove them to be unjust, in order to show them deserving of a place in the sinful class, that is to say, evils of injustice; because if they turn out to belong to justice, they will be no longer evil things, but good--evil only to the bad, by whom even directly good things are condemned as evil. In this case, you must decide that man, although the wilful contemner of the divine law, unjustly bore the doom which he would like to have escaped; that the wickedness of those days was unjustly smitten by the deluge, afterwards by the fire (of Sodom); that Egypt, although most depraved and superstitious, and, worse still, the harasser of its guest-population, [2869] was unjustly stricken with the chastisement of its ten plagues. God hardens the heart of Pharaoh. He deserved, however, to be influenced [2870] to his destruction, who had already denied God, already in his pride so often rejected His ambassadors, accumulated heavy burdens on His people, and (to sum up all) as an Egyptian, had long been guilty before God of Gentile idolatry, worshipping the ibis and the crocodile in preference to the living God. Even His own people did God visit in their ingratitude. [2871] Against young lads, too, did He send forth bears, for their irreverence to the prophet. [2872] __________________________________________________________________ [2867] Condens. [2868] See Isa. xlv. 7. [2869] Hospitis populi conflictatricem. [2870] Subministrari. In Apol. ii., the verb ministrare is used to indicate Satan's power in influencing men. [The translator here corrects his own word seduced and I have substituted his better word influenced. The Lord gave him over to Satan's influence.] [2871] Num. xi. and xxi. [2872] 2 Kings ii. 23, 24. [See notes 4, 5, 9, following.] __________________________________________________________________ Chapter XV.--The Severity of God Compatible with Reason and Justice. When Inflicted, Not Meant to Be Arbitrary, But Remedial. Consider well, [2873] then, before all things the justice of the Judge; and if its purpose [2874] be clear, then the severity thereof, and the operations of the severity in its course, will appear compatible with reason and justice. Now, that we may not linger too long on the point, (I would challenge you to) assert the other reasons also, that you may condemn the Judge's sentences; extenuate the delinquencies of the sinner, that you may blame his judicial conviction. Never mind censuring the Judge; rather prove Him to be an unjust one. Well, then, even though [2875] He required the sins of the fathers at the hands of the children, the hardness of the people made such remedial measures necessary [2876] for them, in order that, having their posterity in view, they might obey the divine law. For who is there that feels not a greater care for his children than for himself? Again, if the blessing of the fathers was destined likewise for their offspring, previous to [2877] any merit on the part of these, why might not the guilt of the fathers also redound to their children? As was the grace, so was the offence; so that the grace and the offence equally ran down through the whole race, with the reservation, indeed, of that subsequent ordinance by which it became possible to refrain from saying, that "the fathers had eaten a sour grape, and the children's teeth were set on edge:" [2878] in other words, that the father should not bear the iniquity of the son, nor the son the iniquity of the father, but that every man should be chargeable with his own sin; so that the harshness of the law having been reduced [2879] after the hardness of the people, justice was no longer to judge the race, but individuals. If, however, you accept the gospel of truth, you will discover on whom recoils the sentence of the Judge, when requiting on sons the sins of their fathers, even on those who had been (hardened enough) to imprecate spontaneously on themselves this condemnation: "His blood be on us, and on our children." [2880] This, therefore, the providence of God has ordered throughout its course, [2881] even as it had heard it. __________________________________________________________________ [2873] Dispice. [2874] Ratio. [2875] Nam et si. [2876] Compulerat. [2877] Sine adhuc. [2878] Jer. xxxi. 29. [2879] Edomita, cf. chap. xix. sub init. and xxix. [2880] Matt. xxvii. 25. [2881] Omnis providentia. __________________________________________________________________ Chapter XVI.--To the Severity of God There Belong Accessory Qualities, Compatible with Justice. If Human Passions are Predicated of God, They Must Not Be Measured on the Scale of Human Imperfection. Even His severity then is good, because just: when the judge is good, that is just. Other qualities likewise are good, by means of which the good work of a good severity runs out its course, whether wrath, or jealousy, [2882] or sternness. [2883] For all these are as indispensable [2884] to severity as severity is to justice. The shamelessness of an age, which ought to have been reverent, had to be avenged. Accordingly, qualities which pertain to the judge, when they are actually free from blame, as the judge himself is, will never be able to be charged upon him as a fault. [2885] What would be said, if, when you thought the doctor necessary, you were to find fault with his instruments, because they cut, or cauterize, or amputate, or tighten; whereas there could be no doctor of any value without his professional tools? Censure, if you please, the practitioner who cuts badly, amputates clumsily, is rash in his cautery; and even blame his implements as rough tools of his art. Your conduct is equally unreasonable, [2886] when you allow indeed that God is a judge, but at the same time destroy those operations and dispositions by which He discharges His judicial functions. We are taught [2887] God by the prophets, and by Christ, not by the philosophers nor by Epicurus. We who believe that God really lived on earth, and took upon Him the low estate of human form, [2888] for the purpose of man's salvation, are very far from thinking as those do who refuse to believe that God cares for [2889] anything. Whence has found its way to the heretics an argument of this kind: If God is angry, and jealous, and roused, and grieved, He must therefore be corrupted, and must therefore die. Fortunately, however, it is a part of the creed of Christians even to believe that God did die, [2890] and yet that He is alive for evermore. Superlative is their folly, who prejudge divine things from human; so that, because in man's corrupt condition there are found passions of this description, therefore there must be deemed to exist in God also sensations [2891] of the same kind. Discriminate between the natures, and assign to them their respective senses, which are as diverse as their natures require, although they seem to have a community of designations. We read, indeed, of God's right hand, and eyes, and feet: these must not, however, be compared with those of human beings, because they are associated in one and the same name. Now, as great as shall be the difference between the divine and the human body, although their members pass under identical names, so great will also be the diversity between the divine and the human soul, notwithstanding that their sensations are designated by the same names. These sensations in the human being are rendered just as corrupt by the corruptibility of man's substance, as in God they are rendered incorruptible by the incorruption of the divine essence. Do you really believe the Creator to be God? By all means, is your reply. How then do you suppose that in God there is anything human, and not that all is divine? Him whom you do not deny to be God, you confess to be not human; because, when you confess Him to be God, you have, in fact, already determined that He is undoubtedly diverse from every sort of human conditions. Furthermore, although you allow, with others, [2892] that man was inbreathed by God into a living soul, not God by man, it is yet palpably absurd of you to be placing human characteristics in God rather than divine ones in man, and clothing God in the likeness of man, instead of man in the image of God. And this, therefore, is to be deemed the likeness of God in man, that the human soul have the same emotions and sensations as God, although they are not of the same kind; differing as they do both in their conditions and their issues according to their nature. Then, again, with respect to the opposite sensations,--I mean meekness, patience, mercy, and the very parent of them all, goodness,--why do you form your opinion of [2893] the divine displays of these (from the human qualities)? For we indeed do not possess them in perfection, because it is God alone who is perfect. So also in regard to those others,--namely, anger and irritation, we are not affected by them in so happy a manner, because God alone is truly happy, by reason of His property of incorruptibility. Angry He will possibly be, but not irritated, nor dangerously tempted; [2894] He will be moved, but not subverted. [2895] All appliances He must needs use, because of all contingencies; as many sensations as there are causes: anger because of the wicked, and indignation because of the ungrateful, and jealousy because of the proud, and whatsoever else is a hinderance to the evil. So, again, mercy on account of the erring, and patience on account of the impenitent, and pre-eminent resources [2896] on account of the meritorious, and whatsoever is necessary to the good. All these affections He is moved by in that peculiar manner of His own, in which it is profoundly fit [2897] that He should be affected; and it is owing to Him that man is also similarly affected in a way which is equally his own. __________________________________________________________________ [2882] Æmulatio. [2883] Sævitia. [2884] Debita. [2885] Exprobrari. [2886] Proinde est enim. [2887] Erudimur. [2888] Habitus. [2889] Curare. [2890] [See Vol. II. p. 71 (this series), for an early example of this Communicatio idiomatum.] [2891] Status. [2892] Pariter. [2893] Præsumitis. [So of generation, Sonship, etc.] [2894] Periclitabitur. [2895] Evertetur. [2896] Præstantiam, "Qua scilicet præstat præmia vel supplicia" (Rigalt.). [2897] Condecet. __________________________________________________________________ Chapter XVII.--Trace God's Government in History and in His Precepts, and You Will Find It Full of His Goodness. These considerations show that the entire order of God as Judge is an operative one, and (that I may express myself in worthier words) protective of His Catholic [2898] and supreme goodness, which, removed as it is from judiciary emotions, and pure in its own condition, the Marcionites refuse to acknowledge to be in one and the same Deity, "raining on the just and on the unjust, and making His sun to rise on the evil and on the good," [2899] --a bounty which no other god at all exercises. It is true that Marcion has been bold enough to erase from the gospel this testimony of Christ to the Creator; but yet the world itself is inscribed with the goodness of its Maker, and the inscription is read by each man's conscience. Nay, this very long-suffering of the Creator will tend to the condemnation of Marcion; that patience, (I mean,) which waits for the sinner's repentance rather than his death, which prefers mercy to sacrifice, [2900] averting from the Ninevites the ruin which had been already denounced against them, [2901] and vouchsafing to Hezekiah's tears an extension of his life, [2902] and restoring his kingly state to the monarch of Babylon after his complete repentance; [2903] that mercy, too, which conceded to the devotion of the people the son of Saul when about to die, [2904] and gave free forgiveness to David on his confessing his sins against the house of Uriah; [2905] which also restored the house of Israel as often as it condemned it, and addressed to it consolation no less frequently than reproof. Do not therefore look at God simply as Judge, but turn your attention also to examples of His conduct as the Most Good. [2906] Noting Him, as you do, when He takes vengeance, consider Him likewise when He shows mercy. [2907] In the scale, against His severity place His gentleness. When you shall have discovered both qualities to co-exist in the Creator, you will find in Him that very circumstance which induces you to think there is another God. Lastly, come and examine into His doctrine, discipline, precepts, and counsels. You will perhaps say that there are equally good prescriptions in human laws. But Moses and God existed before all your Lycurguses and Solons. There is not one after-age [2908] which does not take from primitive sources. At any rate, my Creator did not learn from your God to issue such commandments as: Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet what is thy neighbour's; honour thy father and thy mother; and, thou shalt love thy neighbour as thyself. To these prime counsels of innocence, chastity, and justice, and piety, are also added prescriptions of humanity, as when every seventh year slaves are released for liberty; [2909] when at the same period the land is spared from tillage; a place is also granted to the needy; and from the treading ox's mouth the muzzle is removed, for the enjoyment of the fruit of his labour before him, in order that kindness first shown in the case of animals might be raised from such rudiments [2910] to the refreshment [2911] of men. __________________________________________________________________ [2898] Catholic, because diffused throughout creation (Pamelius). [2899] Matt. v. 45. T. predicts this (by the word pluentem) strictly of the "goodness" of God, the quam. [2900] Hos. vi. 6. [2901] Jonah iii. 10. [2902] 2 Kings xx. i. [2903] Dan. iv. 33. [2904] 1 Sam. xiv. 45. [2905] 2 Sam. xii. 13. [2906] Optimi. [2907] Indulget. [2908] Posteritas. [2909] Lev. xxv. 4, etc. [2910] Erudiretur. [2911] Refrigeria. [1 Cor. ix. 10.] __________________________________________________________________ Chapter XVIII.--Some of God's Laws Defended as Good, Which the Marcionites Impeached, Such as the Lex Talionis. Useful Purposes in a Social and Moral Point of View of This, and Sundry Other Enactments. But what parts of the law can I defend as good with a greater confidence than those which heresy has shown such a longing for?--as the statute of retaliation, requiring eye for eye, tooth for tooth, and stripe for stripe. [2912] Now there is not here any smack of a permission to mutual injury; but rather, on the whole, a provision for restraining violence. To a people which was very obdurate, and wanting in faith towards God, it might seem tedious, and even incredible, to expect from God that vengeance which was subsequently to be declared by the prophet: "Vengeance is mine; I will repay, saith the Lord." [2913] Therefore, in the meanwhile, the commission of wrong was to be checked [2914] by the fear of a retribution immediately to happen; and so the permission of this retribution was to be the prohibition of provocation, that a stop might thus be put to all hot-blooded [2915] injury, whilst by the permission of the second the first is prevented by fear, and by this deterring of the first the second fails to be committed. By the same law another result is also obtained, [2916] even the more ready kindling of the fear of retaliation by reason of the very savour of passion which is in it. There is no more bitter thing, than to endure the very suffering which you have inflicted upon others. When, again, the law took somewhat away from men's food, by pronouncing unclean certain animals which were once blessed, you should understand this to be a measure for encouraging continence, and recognise in it a bridle imposed on that appetite which, while eating angels' food, craved after the cucumbers and melons of the Egyptians. Recognise also therein a precaution against those companions of the appetite, even lust and luxury, which are usually chilled by the chastening of the appetite. [2917] For "the people sat down to eat and to drink, and rose up to play." [2918] Furthermore, that an eager wish for money might be restrained, so far as it is caused by the need of food, the desire for costly meat and drink was taken out of their power. Lastly, in order that man might be more readily educated by God for fasting, he was accustomed to such articles of food as were neither plentiful nor sumptuous, and not likely to pamper the appetite of the luxurious. Of course the Creator deserved all the greater blame, because it was from His own people that He took away food, rather than from the more ungrateful Marcionites. As for the burdensome sacrifices also, and the troublesome scrupulousness of their ceremonies [2919] and oblations, no one should blame them, as if God specially required them for Himself: for He plainly asks, "To what purpose is the multitude of your sacrifices unto me?" and, "Who hath required them at your hand?" [2920] But he should see herein a careful provision [2921] on God's part, which showed His wish to bind to His own religion a people who were prone to idolatry and transgression by that kind of services wherein consisted the superstition of that period; that He might call them away therefrom, while requesting it to be performed to Himself, as if He desired that no sin should be committed in making idols. __________________________________________________________________ [2912] Ex. xxi. 24. [2913] Deut. xxxii. 35; Rom. xii. 19. [2914] Repastinaretur. [2915] Æstuata. [2916] Qua et alias. [2917] Ventris. [2918] Ex. xxxii. 6. [2919] Operationes. [2920] Isa. i. 11, 12. [2921] Industriam. __________________________________________________________________ Chapter XIX.--The Minute Prescriptions of the Law Meant to Keep the People Dependent on God. The Prophets Sent by God in Pursuance of His Goodness. Many Beautiful Passages from Them Quoted in Illustration of This Attribute. But even in the common transactions of life, and of human intercourse at home and in public, even to the care of the smallest vessels, He in every possible manner made distinct arrangement; in order that, when they everywhere encountered these legal instructions, they might not be at any moment out of the sight of God. For what could better tend to make a man happy, than having "his delight in the law of the Lord?" "In that law would he meditate day and night." [2922] It was not in severity that its Author promulgated this law, but in the interest of the highest benevolence, which rather aimed at subduing [2923] the nation's hardness of heart, and by laborious services hewing out a fealty which was (as yet) untried in obedience: for I purposely abstain from touching on the mysterious senses of the law, considered in its spiritual and prophetic relation, and as abounding in types of almost every variety and sort. It is enough at present, that it simply bound a man to God, so that no one ought to find fault with it, except him who does not choose to serve God. To help forward this beneficent, not onerous, purpose of the law, the prophets were also ordained by the self-same goodness of God, teaching precepts worthy of God, how that men should "cease to do evil, learn to do well, seek judgment, judge the fatherless, [2924] and plead for the widow:" [2925] be fond of the divine expostulations: [2926] avoid contact with the wicked: [2927] "let the oppressed go free:" [2928] dismiss the unjust sentence, [2929] "deal their bread to the hungry; bring the outcast into their house; cover the naked, when they see him; nor hide themselves from their own flesh and kin:" [2930] "keep their tongue from evil, and their lips from speaking guile: depart from evil, and do good; seek peace, and pursue it:" [2931] be angry, and sin not; that is, not persevere in anger, or be enraged: [2932] "walk not in the counsel of the ungodly; nor stand in the way of sinners; nor sit in the seat of the scornful." [2933] Where then? "Behold, how good and how pleasant it is for brethren to dwell together in unity;" [2934] meditating (as they do) day and night in the law of the Lord, because "it is better to trust in the Lord than to put confidence in man; better to hope in the Lord than in man." [2935] For what recompense shall man receive from God? "He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper." [2936] "He that hath clean hands and a pure heart, who hath not taken God's name in vain, nor sworn deceitfully to his neighbour, he shall receive blessing from the Lord, and mercy from the God of his salvation." [2937] "For the eyes of the Lord are upon them that fear Him, upon them that hope in His mercy, to deliver their souls from death," even eternal death, "and to nourish them in their hunger," that is, after eternal life. [2938] "Many are the afflictions of the righteous, but the Lord delivereth them out of them all." [2939] "Precious in the sight of the Lord is the death of His saints." [2940] "The Lord keepeth all their bones; not one of them shall be broken." [2941] The Lord will redeem the souls of His servants. [2942] We have adduced these few quotations from a mass of the Creator's Scriptures; and no more, I suppose, are wanted to prove Him to be a most good God, for they sufficiently indicate both the precepts of His goodness and the first-fruits [2943] thereof. __________________________________________________________________ [2922] Ps. i. 2. [2923] Edomantis, cf. chap. xv. sub fin. and xxix. [2924] Pupillo. [2925] Isa. i. 16, 17. [2926] Quæstiones, alluding to Isa. i. 18: deute kai dialechthomen, legei Kurios. [2927] Alluding to Isa. lviii. 6: "Loose the bands of wickedness." [2928] Isa. lviii. 6. [2929] A lax quotation, perhaps, of the next clause in the same verse: "Break every yoke." [2930] Isa. lviii. 7, slightly changed from the second to the third person. [2931] Ps. xxxiv. 13, 14. [2932] Comp. Ps. iv. 4. [2933] Ps. i. 1. [2934] Ps. cxxxiii. 1. [2935] Ps. cxviii. 4. [2936] Ps. i. 3. [2937] Ps. xxiv. 4, 5. He has slightly misquoted the passage. [2938] Ps. xxxiii. 18, 19, slightly altered. [2939] Ps. xxxiv. 19. [2940] Ps. cxvi. 15. [2941] Ps. xxxiv. 20, modified. [2942] Ps. xxxiv. 22. [2943] Præmissa. __________________________________________________________________ Chapter XX.--The Marcionites Charged God with Having Instigated the Hebrews to Spoil the Egyptians. Defence of the Divine Dispensation in that Matter. But these "saucy cuttles" [2944] (of heretics) under the figure of whom the law about things to be eaten [2945] prohibited this very kind of piscatory aliment, as soon as they find themselves confuted, eject the black venom of their blasphemy, and so spread about in all directions the object which (as is now plain) they severally have in view, when they put forth such assertions and protestations as shall obscure and tarnish the rekindled light [2946] of the Creator's bounty. We will, however, follow their wicked design, even through these black clouds, and drag to light their tricks of dark calumny, laying to the Creator's charge with especial emphasis the fraud and theft of gold and silver which the Hebrews were commanded by Him to practise against the Egyptians. Come, unhappy heretic, I cite even you as a witness; first look at the case of the two nations, and then you will form a judgment of the Author of the command. The Egyptians put in a claim on the Hebrews for these gold and silver vessels. [2947] The Hebrews assert a counter claim, alleging that by the bond [2948] of their respective fathers, attested by the written engagement of both parties, there were due to them the arrears of that laborious slavery of theirs, for the bricks they had so painfully made, and the cities and palaces [2949] which they had built. What shall be your verdict, you discoverer [2950] of the most good God? That the Hebrews must admit the fraud, or the Egyptians the compensation? For they maintain that thus has the question been settled by the advocates on both sides, [2951] of the Egyptians demanding their vessels, and the Hebrews claiming the requital of their labours. But for all they say, [2952] the Egyptians justly renounced their restitution-claim then and there; while the Hebrews to this day, in spite of the Marcionites, re-assert their demand for even greater damages, [2953] insisting that, however large was their loan of the gold and silver, it would not be compensation enough, even if the labour of six hundred thousand men should be valued at only "a farthing" [2954] a day a piece. Which, however, were the more in number--those who claimed the vessel, or those who dwelt in the palaces and cities? Which, too, the greater--the grievance of the Egyptians against the Hebrews, or "the favour" [2955] which they displayed towards them? Were free men reduced to servile labour, in order that the Hebrews might simply proceed against the Egyptians by action at law for injuries; or in order that their officers might on their benches sit and exhibit their backs and shoulders shamefully mangled by the fierce application of the scourge? It was not by a few plates and cup--in all cases the property, no doubt, of still fewer rich men--that any one would pronounce that compensation should have been awarded to the Hebrews, but both by all the resources of these and by the contributions of all the people. [2956] If, therefore, the case of the Hebrews be a good one, the Creator's case must likewise be a good one; that is to say, his command, when He both made the Egyptians unconsciously grateful, and also gave His own people their discharge in full [2957] at the time of their migration by the scanty comfort of a tacit requital of their long servitude. It was plainly less than their due which He commanded to be exacted. The Egyptians ought to have given back their men-children [2958] also to the Hebrews. __________________________________________________________________ [2944] Sepiæ isti. Pliny, in his Nat. Hist. ix. 29, says: "The males of the cuttles kind are spotted with sundry colours more dark and blackish, yes, and more firme and steady, than the female. If the female be smitted with the trout-speare, they will come to succour her; but she again is not so kind to them: for if the male be stricken, she will not stand to it, but runs away. But both of them, if they perceive that they be taken in such streights that they cannot escape, shed from them a certain black humor like to ink; and when the water therewith is troubled and made duskish, therein they hide themselves, and are no more seen" (Holland's Translation, p. 250). Our epithet "saucy cuttle" comes from Shakespeare, 2 Henry iv 2, 4, where, however, the word seems employed in a different sense. [2945] Deut. xiv. [2946] Relucentem, "rekindled" by the confutation. [2947] Vasa = the jewels and the raiment mentioned in Ex. iii. 22. [2948] Nomine. [Here our author exhibits his tact as a jurisconsult.] [2949] Villis. [2950] Elector. [2951] For a discussion of the spoiling of the Egyptians by the Israelites, the reader is referred to Calmet's Commentary, on Ex. iii. 22, where he adduces, besides this passage of Tertullian, the opinions of Irenæus, adv. Hæres. iv. 49; Augustine, contra Faust. ii. 71; Theodoret, Quæst. in Exod. xxiii.; Clement of Alex. Stromat. i. 1; of Philo, De Vita Moysis, i.; Josephus, Antiqq. ii. 8, who says that "the Egyptians freely gave all to the Israelites;" of Melchior Canus, Loc. Theoll. i. 4. He also refers to the book of Wisdom, x. 17-20. These all substantially agree with our author. See also a full discussion in Selden, De Jure Nat. et Gentium, vii. 8, who quotes from the Gemara, Sanhedrin, c. ii. f. 91a; and Bereshith Rabba, par. 61 f., 68, col. 2, where such a tribunal as Tertullian refers to is mentioned as convened by Alexander the Great, who, after hearing the pleadings, gave his assent to the claims of the advocates of Israel. [2952] Tamen. [2953] Amplius. [2954] Singulis nummis. [Clem. Alex. Strom. i. 23. Vol. II., p. 336, supra.] [2955] Gratia Hebræorum, either a reference to Ex. iii. 21, or meaning, perhaps, "the unpaid services of the Hebrews." [2956] Popularium omnium. [2957] Expunxit. [2958] Ex. i. 18, 22. [An ingenious and eloquent defence.] __________________________________________________________________ Chapter XXI.--The Law of the Sabbath-Day Explained. The Eight Days' Procession Around Jericho. The Gathering of Sticks a Violation. Similarly on other points also, you reproach Him with fickleness and instability for contradictions in His commandments, such as that He forbade work to be done on Sabbath-days, and yet at the siege of Jericho ordered the ark to be carried round the walls during eight days; in other words, of course, actually on a Sabbath. You do not, however, consider the law of the Sabbath: they are human works, not divine, which it prohibits. [2959] For it says, "Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work." What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms [2960] of all the Creator's proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters [2961] by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath's prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this [2962] the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God's, which they executed, and that too, from His express commandment. __________________________________________________________________ [2959] Ex. xx. 9, 10. [2960] Figuras. [2961] De absolutis. [2962] [He was not punished for gathering sticks, but for setting an example of contempt of the Divine Law.] __________________________________________________________________ Chapter XXII.--The Brazen Serpent and the Golden Cherubim Were Not Violations of the Second Commandment. Their Meaning. Likewise, when forbidding the similitude to be made of all things which are in heaven, and in earth, and in the waters, He declared also the reasons, as being prohibitory of all material exhibition [2963] of a latent [2964] idolatry. For He adds: "Thou shalt not bow down to them, nor serve them." The form, however, of the brazen serpent which the Lord afterwards commanded Moses to make, afforded no pretext [2965] for idolatry, but was meant for the cure of those who were plagued with the fiery serpents. [2966] I say nothing of what was figured by this cure. [2967] Thus, too, the golden Cherubim and Seraphim were purely an ornament in the figured fashion [2968] of the ark; adapted to ornamentation for reasons totally remote from all condition of idolatry, on account of which the making a likeness is prohibited; and they are evidently not at variance with [2969] this law of prohibition, because they are not found in that form [2970] of similitude, in reference to which the prohibition is given. We have spoken [2971] of the rational institution of the sacrifices, as calling off their homage from idols to God; and if He afterwards rejected this homage, saying, "To what purpose is the multitude of your sacrifices unto me?" [2972] --He meant nothing else than this to be understood, that He had never really required such homage for Himself. For He says, "I will not eat the flesh of bulls;" [2973] and in another passage: "The everlasting God shall neither hunger nor thirst." [2974] Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage [2975] to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour [2976] to the rich man and the king; or will the consideration [2977] of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: "To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths." [2978] By calling them yours, as having been performed [2979] after the giver's own will, and not according to the religion of God (since he displayed them as his own, and not as God's), the Almighty in this passage, demonstrated how suitable to the conditions of the case, and how reasonable, was His rejection of those very offerings which He had commanded to be made to Him. __________________________________________________________________ [2963] Substantiam. [2964] Cæcæ. [2965] Titulum. [See Vol. II. p. 477, this series.] [2966] Num. xxi. 8, 9. [2967] See John iii. 14. [2968] Exemplum. [2969] Refragari. [2970] Statu. [2971] In chap. xviii. towards the end. [p. 311, supra.] [2972] Isa. i. 11. [2973] Ps. l. 13. [2974] An inexact quotation of Isa. xl .28. [2975] Honorem. [2976] Infuscabit. [2977] Titulus. [2978] See Isa. i. 11-14. [2979] Fecerat seems the better reading: q.d. "which he had performed," etc. Oehler reads fecerant. __________________________________________________________________ Chapter XXIII.--God's Purposes in Election and Rejection of the Same Men, Such as King Saul, Explained, in Answer to the Marcionite Cavil. Now, although you will have it that He is inconstant [2980] in respect of persons, sometimes disapproving where approbation is deserved; or else wanting in foresight, bestowing approbation on men who ought rather to be reprobated, as if He either censured [2981] His own past judgments, or could not forecast His future ones; yet [2982] nothing is so consistent for even a good judge [2983] as both to reject and to choose on the merits of the present moment. Saul is chosen, [2984] but he is not yet the despiser of the prophet Samuel. [2985] Solomon is rejected; but he is now become a prey to foreign women, and a slave to the idols of Moab and Sidon. What must the Creator do, in order to escape the censure of the Marcionites? Must He prematurely condemn men, who are thus far correct in their conduct, because of future delinquencies? But it is not the mark of a good God to condemn beforehand persons who have not yet deserved condemnation. Must He then refuse to eject sinners, on account of their previous good deeds? But it is not the characteristic of a just judge to forgive sins in consideration of former virtues which are no longer practised. Now, who is so faultless among men, that God could always have him in His choice, and never be able to reject him? Or who, on the other hand, is so void of any good work, that God could reject him for ever, and never be able to choose him? Show me, then, the man who is always good, and he will not be rejected; show me, too, him who is always evil, and he will never be chosen. Should, however, the same man, being found on different occasions in the pursuit of both (good and evil) be recompensed [2986] in both directions by God, who is both a good and judicial Being, He does not change His judgments through inconstancy or want of foresight, but dispenses reward according to the deserts of each case with a most unwavering and provident decision. [2987] __________________________________________________________________ [2980] Levem. [2981] Damnet. [2982] Atquin. [2983] Or, "for one who is a good man and a judge." [2984] 1 Sam. ix. [2985] 1 Sam. xiii. [2986] Dispungetur. [2987] Censura. __________________________________________________________________ Chapter XXIV.--Instances of God's Repentance, and Notably in the Case of the Ninevites, Accounted for and Vindicated. Furthermore, with respect to the repentance which occurs in His conduct, [2988] you interpret it with similar perverseness just as if it were with fickleness and improvidence that He repented, or on the recollection of some wrong-doing; because He actually said, "It repenteth me that I have set up Saul to be king," [2989] very much as if He meant that His repentance savoured of an acknowledgment of some evil work or error. Well, [2990] this is not always implied. For there occurs even in good works a confession of repentance, as a reproach and condemnation of the man who has proved himself unthankful for a benefit. For instance, in this case of Saul, the Creator, who had made no mistake in selecting him for the kingdom, and endowing him with His Holy Spirit, makes a statement respecting the goodliness of his person, how that He had most fitly chosen him as being at that moment the choicest man, so that (as He says) there was not his fellow among the children of Israel. [2991] Neither was He ignorant how he would afterwards turn out. For no one would bear you out in imputing lack of foresight to that God whom, since you do not deny Him to be divine, you allow to be also foreseeing; for this proper attribute of divinity exists in Him. However, He did, as I have said, burden [2992] the guilt of Saul with the confession of His own repentance; but as there is an absence of all error and wrong in His choice of Saul, it follows that this repentance is to be understood as upbraiding another [2993] rather than as self-incriminating. [2994] Look here then, say you: I discover a self-incriminating case in the matter of the Ninevites, when the book of Jonah declares, "And God repented of the evil that He had said that He would do unto them; and He did it not." [2995] In accordance with which Jonah himself says unto the Lord, "Therefore I fled before unto Tarshish; for I knew that Thou art a gracious God and merciful, slow to anger, and of great kindness, and repentest Thee of the evil." [2996] It is well, therefore, that he premised the attribute [2997] of the most good God as most patient over the wicked, and most abundant in mercy and kindness over such as acknowledged and bewailed their sins, as the Ninevites were then doing. For if He who has this attribute is the Most Good, you will have first to relinquish that position of yours, that the very contact with [2998] evil is incompatible with such a Being, that is, with the most good God. And because Marcion, too, maintains that a good tree ought not to produce bad fruit; but yet he has mentioned "evil" (in the passage under discussion), which the most good God is incapable of, [2999] is there forthcoming any explanation of these "evils," which may render them compatible with even the most Good? There is. We say, in short, that evil in the present case [3000] means, not what may be attributed to the Creator's nature as an evil being, but what may be attributed to His power as a judge. In accordance with which He declared, "I create evil," [3001] and, "I frame evil against you;" [3002] meaning not to sinful evils, but avenging ones. What sort of stigma [3003] pertains to these, congruous as they are with God's judicial character, we have sufficiently explained. [3004] Now although these are called "evils," they are yet not reprehensible in a judge; nor because of this their name do they show that the judge is evil: so in like manner will this particular evil [3005] be understood to be one of this class of judiciary evils, and along with them to be compatible with (God as) a judge. The Greeks also sometimes [3006] use the word "evils" for troubles and injuries (not malignant ones), as in this passage of yours [3007] is also meant. Therefore, if the Creator repented of such evil as this, as showing that the creature deserve decondemnation, and ought to be punished for his sin, then, in [3008] the present instance no fault of a criminating nature will be imputed to the Creator, for having deservedly and worthily decreed the destruction of a city so full of iniquity. What therefore He had justly decreed, having no evil purpose in His decree, He decreed from the principle of justice, [3009] not from malevolence. Yet He gave it the name of "evil," because of the evil and desert involved in the very suffering itself. Then, you will say, if you excuse the evil under name of justice, on the ground that He had justly determined destruction against the people of Nineveh, He must even on this argument be blameworthy, for having repented of an act of justice, which surely should not be repented of. Certainly not, [3010] my reply is; God will never repent of an act of justice. And it now remains that we should understand what God's repentance means. For although man repents most frequently on the recollection of a sin, and occasionally even from the unpleasantness [3011] of some good action, this is never the case with God. For, inasmuch as God neither commits sin nor condemns a good action, in so far is there no room in Him for repentance of either a good or an evil deed. Now this point is determined for you even in the scripture which we have quoted. Samuel says to Saul, "The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine that is better than thou;" [3012] and into two parts shall Israel be divided: "for He will not turn Himself, nor repent; for He does not repent as a man does." [3013] According, therefore, to this definition, the divine repentance takes in all cases a different form from that of man, in that it is never regarded as the result of improvidence or of fickleness, or of any condemnation of a good or an evil work. What, then, will be the mode of God's repentance? It is already quite clear, [3014] if you avoid referring it to human conditions. For it will have no other meaning than a simple change of a prior purpose; and this is admissible without any blame even in a man, much more [3015] in God, whose every purpose is faultless. Now in Greek the word for repentance (metanoia) is formed, not from the confession of a sin, but from a change of mind, which in God we have shown to be regulated by the occurrence of varying circumstances. __________________________________________________________________ [2988] Apud illum. [2989] 1 Sam. xv. 11. [2990] Porro. [2991] 1 Sam. ix. 2. [2992] Onerabat. [2993] Invidiosam. [2994] Criminosam. [2995] Jonah iii. 10. [2996] Jonah iv. 2. [2997] Titulum. [2998] Malitiæ concursum. [2999] Non capit. [3000] Nunc. [3001] Isa. xlv. 7. [3002] Jer. xviii. 11. [3003] Infamiam. [3004] See above, chap. xiv. [p. 308, supra.] [3005] Malitia, i.e., "the evil" mentioned in the cited Jonah iii. 10. [3006] Thus, according to St. Jerome, in Matt. vi. 34, kakia means kakosis. "Sufficient for the day is the evil thereof"--the occurent adversities. [3007] In isto articulo. [3008] Atqui hic. [3009] Or, "in his capacity as Judge," ex justitia. [3010] Immo. [3011] Ingratia. [3012] 1 Sam. xv. 28. [3013] Ver. 29, but inexactly quoted. [3014] Relucet. [3015] Nedum. __________________________________________________________________ Chapter XXV.--God's Dealings with Adam at the Fall, and with Cain After His Crime, Admirably Explained and Defended. It is now high time that I should, in order to meet all [3016] objections of this kind, proceed to the explanation and clearing up [3017] of the other trifles, [3018] weak points, and inconsistencies, as you deemed them. God calls out to Adam, [3019] Where art thou? as if ignorant where he was; and when he alleged that the shame of his nakedness was the cause (of his hiding himself), He inquired whether he had eaten of the tree, as if He were in doubt. By no means; [3020] God was neither uncertain about the commission of the sin, nor ignorant of Adam's whereabouts. It was certainly proper to summon the offender, who was concealing himself from the consciousness of his sin, and to bring him forth into the presence of his Lord, not merely by the calling out of his name, but with a home-thrust blow [3021] at the sin which he had at that moment committed. For the question ought not to be read in a merely interrogative tone, Where art thou, Adam? but with an impressive and earnest voice, and with an air of imputation, Oh, Adam, where art thou?--as much as to intimate: thou art no longer here, thou art in perdition--so that the voice is the utterance of One who is at once rebuking and sorrowing. [3022] But of course some part of paradise had escaped the eye of Him who holds the universe in His hand as if it were a bird's nest, and to whom heaven is a throne and earth a footstool; so that He could not see, before He summoned him forth, where Adam was, both while lurking and when eating of the forbidden fruit! The wolf or the paltry thief escapes not the notice of the keeper of your vineyard or your garden! And God, I suppose, with His keener vision, [3023] from on high was unable to miss the sight of [3024] aught which lay beneath Him! Foolish heretic, who treat with scorn [3025] so fine an argument of God's greatness and man's instruction! God put the question with an appearance of uncertainty, in order that even here He might prove man to be the subject of a free will in the alternative of either a denial or a confession, and give to him the opportunity of freely acknowledging his transgression, and, so far, [3026] of lightening it. [3027] In like manner He inquires of Cain where his brother was, just as if He had not yet heard the blood of Abel crying from the ground, in order that he too might have the opportunity from the same power of the will of spontaneously denying, and to this degree aggravating, his crime; and that thus there might be supplied to us examples of confessing sins rather than of denying them: so that even then was initiated the evangelic doctrine, "By thy words [3028] thou shalt be justified, and by thy words thou shalt be condemned." [3029] Now, although Adam was by reason of his condition under law [3030] subject to death, yet was hope preserved to him by the Lord's saying, "Behold, Adam is become as one of us;" [3031] that is, in consequence of the future taking of the man into the divine nature. Then what follows? "And now, lest he put forth his hand, and take also of the tree of life, (and eat), and live for ever." Inserting thus the particle of present time, "And now," He shows that He had made for a time, and at present, a prolongation of man's life. Therefore He did not actually [3032] curse Adam and Eve, for they were candidates for restoration, and they had been relieved [3033] by confession. Cain, however, He not only cursed; but when he wished to atone for his sin by death, He even prohibited his dying, so that he had to bear the load of this prohibition in addition to his crime. This, then, will prove to be the ignorance of our God, which was simulated on this account, that delinquent man should not be unaware of what he ought to do. Coming down to the case of Sodom and Gomorrha, he says: "I will go down now, and see whether they have done altogether according to the cry of it which is come unto me; and if not, I will know." [3034] Well, was He in this instance also uncertain through ignorance, and desiring to know? Or was this a necessary tone of utterance, as expressive of a minatory and not a dubious sense, under the colour of an inquiry? If you make merry at God's "going down," as if He could not except by the descent have accomplished His judgment, take care that you do not strike your own God with as hard a blow. For He also came down to accomplish what He wished. __________________________________________________________________ [3016] Ut omnia expediam. [3017] Purgandas. [3018] Pusillitates. [3019] Gen. iii. 9, 11. [3020] Immo. [3021] Sugillatione. [3022] Dolendi. [3023] Oculatiorem. [3024] Præterire. [3025] Naso. [3026] Hoc nomine. [3027] Relevandi. [3028] Ex ore tuo, "out of thine own mouth." [3029] Matt. xii. 37. [3030] Propter statum legis. [3031] Gen. iii. 22. [II. Peter, i. 4.] [3032] Ipsum. [Comp. Heb. ix. 8, and Rev. xxii. 14.] [3033] Relevatos. [3034] Gen. xviii. 21. [Marcion's god also "comes down." p. 284, supra.] __________________________________________________________________ Chapter XXVI.--The Oath of God: Its Meaning. Moses, When Deprecating God's Wrath Against Israel, a Type of Christ. But God also swears. Well, is it, I wonder, by the God of Marcion? No, no, he says; a much vainer oath--by Himself! [3035] What was He to do, when He knew [3036] of no other God; especially when He was swearing to this very point, that besides himself there was absolutely no God? Is it then of swearing falsely that you convict [3037] Him, or of swearing a vain oath? But it is not possible for him to appear to have sworn falsely, when he was ignorant, as you say he was, that there was another God. For when he swore by that which he knew, he really committed no perjury. But it was not a vain oath for him to swear that there was no other God. It would indeed be a vain oath, if there had been no persons who believed that there were other Gods, like the worshippers of idols then, and the heretics of the present day. Therefore He swears by Himself, in order that you may believe God, even when He swears that there is besides Himself no other God at all. But you have yourself, O Marcion, compelled God to do this. For even so early as then were you foreseen. Hence, if He swears both in His promises and His threatenings, and thus extorts [3038] faith which at first was difficult, nothing is unworthy of God which causes men to believe in God. But (you say) God was even then mean [3039] enough in His very fierceness, when, in His wrath against the people for their consecration of the calf, He makes this request of His servant Moses: "Let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation." [3040] Accordingly, you maintain that Moses is better than his God, as the deprecator, nay the averter, of His anger. "For," said he, "Thou shalt not do this; or else destroy me along with them." [3041] Pitiable are ye also, as well as the people, since you know not Christ, prefigured in the person of Moses as the deprecator of the Father, and the offerer of His own life for the salvation of the people. It is enough, however, that the nation was at the instant really given to Moses. That which he, as a servant, was able to ask of the Lord, the Lord required of Himself. For this purpose did He say to His servant, "Let me alone, that I may consume them," in order that by his entreaty, and by offering himself, he might hinder [3042] (the threatened judgment), and that you might by such an instance learn how much privilege is vouchsafed [3043] with God to a faithful man and a prophet. __________________________________________________________________ [3035] See Jer. xxii. 5. [3036] Isa. xliv. 8. [3037] Deprehendis. [3038] Extorquens. [3039] Pusillus. [3040] Ex. xxxii. 10. [3041] An allusion to, rather than a quotation of, Ex. xxxii. 32. [3042] Non sineret. [3043] Quantum liceat. __________________________________________________________________ Chapter XXVII.--Other Objections Considered. God's Condescension in the Incarnation. Nothing Derogatory to the Divine Being in This Economy. The Divine Majesty Worthily Sustained by the Almighty Father, Never Visible to Man. Perverseness of the Marcionite Cavils. And now, that I may briefly pass in review [3044] the other points which you have thus far been engaged in collecting, as mean, weak, and unworthy, for demolishing [3045] the Creator, I will propound them in a simple and definite statement: [3046] that God would have been unable to hold any intercourse with men, if He had not taken on Himself the emotions and affections of man, by means of which He could temper the strength of His majesty, which would no doubt have been incapable of endurance to the moderate capacity of man, by such a humiliation as was indeed degrading [3047] to Himself, but necessary for man, and such as on this very account became worthy of God, because nothing is so worthy of God as the salvation of man. If I were arguing with heathens, I should dwell more at length on this point; although with heretics too the discussion does not stand on very different grounds. Inasmuch as ye yourselves have now come to the belief that God moved about [3048] in the form and all other circumstances of man's nature, [3049] you will of course no longer require to be convinced that God conformed Himself to humanity, but feel yourselves bound by your own faith. For if the God (in whom ye believe,) even from His higher condition, prostrated the supreme dignity of His majesty to such a lowliness as to undergo death, even the death of the cross, why can you not suppose that some humiliations [3050] are becoming to our God also, only more tolerable than Jewish contumelies, and crosses, [3051] and sepulchres? Are these the humiliations which henceforth are to raise a prejudice against Christ (the subject as He is of human passions [3052] ) being a partaker of that Godhead [3053] against which you make the participation in human qualities a reproach? Now we believe that Christ did ever act in the name of God the Father; that He actually [3054] from the beginning held intercourse with (men); actually [3055] communed with [3056] patriarchs and prophets; was the Son of the Creator; was His Word; whom God made His Son [3057] by emitting Him from His own self, [3058] and thenceforth set Him over every dispensation and (administration of) His will, [3059] making Him a little lower than the angels, as is written in David. [3060] In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, [3061] even then, (that state of a) man which He was destined in the end to become. [3062] It is He who descends, He who interrogates, He who demands, He who swears. With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: "No man knoweth the Father, save the Son." [3063] For even in the Old Testament He had declared, "No man shall see me, and live." [3064] He means that the Father is invisible, in whose authority and in whose name was He God who appeared as the Son of God. But with us [3065] Christ is received in the person of Christ, because even in this manner is He our God. Whatever attributes therefore you require as worthy of God, must be found in the Father, who is invisible and unapproachable, and placid, and (so to speak) the God of the philosophers; whereas those qualities which you censure as unworthy must be supposed to be in the Son, who has been seen, and heard, and encountered, the Witness and Servant of the Father, uniting in Himself man and God, God in mighty deeds, in weak ones man, in order that He may give to man as much as He takes from God. What in your esteem is the entire disgrace of my God, is in fact the sacrament of man's salvation. God held converse with man, that man might learn to act as God. God dealt on equal terms [3066] with man, that man might be able to deal on equal terms with God. God was found little, that man might become very great. You who disdain such a God, I hardly know whether you ex fidebelieve that God was crucified. How great, then, is your perversity in respect of the two characters of the Creator! You designate Him as Judge, and reprobate as cruelty that severity of the Judge which only acts in accord with the merits of cases. You require God to be very good, and yet despise as meanness that gentleness of His which accorded with His kindness, (and) held lowly converse in proportion to the mediocrity of man's estate. He pleases you not, whether great or little, neither as your judge nor as your friend! What if the same features should be discovered in your God? That He too is a judge, we have already shown in the proper section: [3067] that from being a judge He must needs be severe; and from being severe He must also be cruel, if indeed cruel. [3068] __________________________________________________________________ [3044] Absolvam. [3045] Ad destructionem. [3046] Ratione. [3047] Indigna. [3048] Diversatum. [3049] Conditionis. [3050] Pusillitates. [3051] Patibulis. [3052] i.e., the sensations of our emotional nature. [3053] Ejus Dei. [3054] Ipsum. [3055] Ipsum. [3056] Congressum. [3057] On this mode of the eternal generation of the Son from the Father, as the Logos prophorikos, the reader is referred for much patristic information to Bp. Bull's Defensio Fid. Nic. (trans. in Anglo-Cath. Library by the translator of this work). [3058] Proferendo ex semet ipso. [3059] Voluntati. [3060] Ps. viii. 6. [3061] Ediscens, "practising" or "rehearsing." [3062] This doctrine of theology is more fully expressed by our author in a fine passage in his Treatise against Praxeas, xvi. (Oehler, vol. ii. p. 674), of which the translator gave this version in Bp. Bull's Def. Nic. Creed, vol. i. p. 18: "The Son hath executed judgment from the beginning, throwing down the haughty tower, and dividing the tongues, punishing the whole world by the violence of waters, raining upon Sodom and Gomorrha fire and brimstone the Lord from the Lord.' For he it was who at all times came down to hold converse with men, from Adam on to the patriarchs and the prophets, in vision, in dream, in mirror, in dark saying; ever from the beginning laying the foundation of the course (of His dispensations), which He meant to follow out unto the end. Thus was He ever learning (practising or rehearsing); and the God who conversed with men upon earth could be no other than the Word, which was to be made flesh. But He was thus learning (or rehearsing, ediscebat) in order to level for us the way of faith, that we might the more readily believe that the Son of God had come down into the world, if we knew that in times past also something similar had been done." The original thus opens: "Filius itaque est qui ab initio judicavit." This the author connects with John iii. 35, Matt. xxviii. 18, John v. 22. The "judgment" is dispensational from the first to the last. Every judicial function of God's providence from Eden to the judgment day is administered by the Son of God. This office of judge has been largely dealt with in its general view by Tertullian, in this book ii. against Marcion (see chap. xi.-xvii.). [3063] Matt. xi. 27. [3064] Ex. xxxiii. 20. [3065] Penes nos. Christians, not Marcionites. [Could our author have regarded himself as formally at war with the church, at this time?] [3066] Ex æquo agebat. [3067] In the 1st book, 25th and following chapters. [3068] Sævum. __________________________________________________________________ Chapter XXVIII.--The Tables Turned Upon Marcion, by Contrasts, in Favour of the True God. Now, touching the weaknesses and malignities, and the other (alleged), notes (of the Creator), I too shall advance antitheses in rivalry to Marcion's. If my God knew not of any other superior to Himself, your god also was utterly unaware that there was any beneath himself. It is just what Heraclitus "the obscure" [3069] said; whether it be up or down, [3070] it comes to the same thing. If, indeed, he was not ignorant (of his position), it must have occurred to Him from the beginning. Sin and death, and the author of sin too--the devil--and all the evil which my God permitted to be, this also, did your god permit; for he allowed Him to permit it. Our God changed His purposes; [3071] in like manner yours did also. For he who cast his look so late in the human race, changed that purpose, which for so long a period had refused to cast that look. Our God repented Him of the evil in a given case; so also did yours. For by the fact that he at last had regard to the salvation of man, he showed such a repentance of his previous disregard [3072] as was due for a wrong deed. But neglect of man's salvation will be accounted a wrong deed, simply because it has been remedied [3073] by his repentance in the conduct of your god. Our God you say commanded a fraudulent act, but in a matter of gold and silver. Now, inasmuch as man is more precious than gold and silver, in so far is your god more fraudulent still, because he robs man of his Lord and Creator. Eye for eye does our God require; but your god does even a greater injury, (in your ideas,) when he prevents an act of retaliation. For what man will not return a blow, without waiting to be struck a second time. [3074] Our God (you say) knows not whom He ought to choose. Nor does your god, for if he had foreknown the issue, he would not have chosen the traitor Judas. If you allege that the Creator practised deception [3075] in any instance, there was a far greater mendacity in your Christ, whose very body was unreal. [3076] Many were consumed by the severity of my God. Those also who were not saved by your god are verily disposed by him to ruin. My God ordered a man to be slain. Your god willed himself to be put to death; not less a homicide against himself than in respect of him by whom he meant to be slain. I will moreover prove to Marcion that they were many who were slain by his god; for he made every one a homicide: in other words, he doomed him to perish, except when people failed in no duty towards Christ. [3077] But the straightforward virtue of truth is contented with few resources. [3078] Many things will be necessary for falsehood. __________________________________________________________________ [3069] Tenebrosus. Cicero, De finibus, ii. says: "Heraclitus qui cognomento Skoteinos perhibetur, quia de natura nimis obscure memoravit." [3070] Sursam et deorsum. An allusion to Heraclitus' doctrine of constant change, flux and reflux, out of which all things came. Kai ten metabolen hodon ano kato, ton te kosmon ginesthai kata tauten, k.t.l. "Change is the way up and down; the world comes into being thus," etc. (Diogenes Laertius, ix. 8). [3071] Sententias. [3072] Dissimulationes. [3073] Non nisi emendata. [3074] Non repercussus. [3075] Mentitum. [3076] Non verum. An allusion to the Docetism of Marcion. [3077] Nihil deliquit in Christum, that is, Marcion's Christ. [3078] Paucis amat. __________________________________________________________________ Chapter XXIX.--Marcion's Own Antitheses, If Only the Title and Object of the Work Be Excepted, Afford Proofs of the Consistent Attributes of the True God. But I would have attacked Marcion's own Antitheses in closer and fuller combat, if a more elaborate demolition of them were required in maintaining for the Creator the character of a good God and a Judge, after [3079] the examples of both points, which we have shown to be so worthy of God. Since, however, these two attributes of goodness and justice do together make up the proper fulness of the Divine Being as omnipotent, I am able to content myself with having now compendiously refuted his Antitheses, which aim at drawing distinctions out of the qualities of the (Creator's) artifices, [3080] or of His laws, or of His great works; and thus sundering Christ from the Creator, as the most Good from the Judge, as One who is merciful from Him who is ruthless, and One who brings salvation from Him who causes ruin. The truth is, [3081] they [3082] rather unite the two Beings whom they arrange in those diversities (of attribute), which yet are compatible in God. For only take away the title of Marcion's book, [3083] and the intention and purpose of the work itself, and you could get no better demonstration that the self-same God was both very good and a Judge, inasmuch as these two characters are only competently found in God. Indeed, the very effort which is made in the selected examples to oppose Christ to the Creator, conduces all the more to their union. For so entirely one and the same was the nature of the Divine Beings, the good and the severe, as shown both by the same examples and in similar proofs, that It willed to display Its goodness to those on whom It had first inflicted Its severity. The difference in time was no matter of surprise, when the same God was afterwards merciful in presence of evils which had been subdued, [3084] who had once been so austere whilst they were as yet unsubdued. Thus, by help of the Antitheses, the dispensation of the Creator can be more readily shown to have been reformed by Christ, rather than destroyed; [3085] restored, rather than abolished; [3086] especially as you sever your own god from everything like acrimonious conduct, [3087] even from all rivalry whatsoever with the Creator. Now, since this is the case, how comes it to pass that the Antitheses demonstrate Him to have been the Creator's rival in every disputed cause? [3088] Well, even here, too, I will allow that in these causes my God has been a jealous God, who has in His own right taken especial care that all things done by Him should be in their beginning of a robuster growth; [3089] and this in the way of a good, because rational [3090] emulation, which tends to maturity. In this sense the world itself will acknowledge His "antitheses," from the contrariety of its own elements, although it has been regulated with the very highest reason. [3091] Wherefore, most thoughtless Marcion, it was your duty to have shown that one (of the two Gods you teach) was a God of light, and the other a God of darkness; and then you would have found it an easier task to persuade us that one was a God of goodness, the other a God of severity. How ever, the "antithesis" (or variety of administration) will rightly be His property, to whom it actually belongs in (the government of) the world. __________________________________________________________________ [3079] Secundum. [3080] Ingeniorum. [3081] Enim. [3082] i.e., Marcion's Antitheses. [3083] Antitheses so called because Marcion in it had set passages out of the O.T. and the N.T. in opposition to each other, intending his readers to infer from the apparent disagreement that the law and the gospel were not from the same author (Bp. Kaye on Tertullian, p. 468). [3084] Pro rebus edomitis. See chap. xv. and xix., where he refers to the law as the subduing instrument. [3085] Repercussus: perhaps "refuted." [3086] Exclusus. [3087] Ab omni motu amariore. [3088] Singulas species, a law term. [3089] Arbustiores. A figurative word, taken from vines more firmly supported on trees instead of on frames. He has used the word indomitis above to express his meaning. [3090] Rationali. Compare chap. vi. of this book, where the "ratio," or purpose of God, is shown to be consistent with His goodness in providing for its highest development in man's interest. [3091] Ratione: in reference to God's ratio or purpose in creation. See chap. vi. note 10. [p. 301, supra.] __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book III. Wherein Christ is shown to be the Son of God, Who created the world; to have been predicted by the prophets; to have taken human flesh like our own, by a real incarnation. ------------------------ Chapter I.--Introductory; A Brief Statement of the Preceding Argument in Connection with the Subject of This Book. Following the track of my original treatise, the loss of which we are steadily proceeding [3092] to restore, we come now, in the order of our subject, to treat of Christ, although this be a work of supererogation, [3093] after the proof which we have gone through that there is but one only God. For no doubt it has been already ruled with sufficient clearness, that Christ must be regarded as pertaining to [3094] no other God than the Creator, when it has been determined that no other God but the Creator should be the object of our faith. Him did Christ so expressly preach, whilst the apostles one after the other also so clearly affirmed that Christ belonged to [3095] no other God than Him whom He Himself preached--that is, the Creator--that no mention of a second God (nor, accordingly, of a second Christ) was ever agitated previous to Marcion's scandal. This is most easily proved by an examination [3096] of both the apostolic and the heretical churches, [3097] from which we are forced to declare that there is undoubtedly a subversion of the rule (of faith), where any opinion is found of later date, [3098] --a point which I have inserted in my first book. [3099] A discussion of it would unquestionably be of value even now, when we are about to make a separate examination into (the subject of) Christ; because, whilst proving Christ to be the Creator's Son, we are effectually shutting out the God of Marcion. Truth should employ all her available resources, and in no limping way. [3100] In our compendious rules of faith, however, she has it all her own way. [3101] But I have resolved, like an earnest man, [3102] to meet my adversary every way and everywhere in the madness of his heresy, which is so great, that he has found it easier to assume that that Christ has come who was never heard of, than He who has always been predicted. __________________________________________________________________ [3092] Perseveramus. [3093] Ex abundanti. [3094] i.e., "as the Son of, or sent by, no other God." [3095] i.e., "was the Son of, or sent by, no other God." [3096] Recensu. [3097] [Surely Tertullian, when he wrote this, imagined himself not separated formally from the Apostolic churches. Of which see De Præscriptione, (p. 258) supra.] [3098] Ubi posteritas invenitur. Compare De Præscript. Hæret. 34, where Tertullian refers to "that definite rule, before laid down, touching the later date' (illo fine supra dicto posteritatis), whereby they (i.e., certain novel opinions) would at once be condemned on the ground of their age alone." In 31 of the same work he contrasts "posteritatem mendacitatis" with "principalitatem veritatis"--"the latter date of falsehood" with "the primary date of truth." [pp. 258, 260, supra.] [3099] See book i. chap. 1. [3100] Non ut laborantem. "Qui enim laborant non totis sed fractis utuntur viribus." Panstratia pansudie; Anglice, "with all her might." [3101] In præscript. compendiis vincit. [3102] Ut gestientem. __________________________________________________________________ Chapter II.--Why Christ's Coming Should Be Previously Announced. Coming then at once to the point, [3103] I have to encounter the question, Whether Christ ought to have come so suddenly? [3104] (I answer, No.) First, because He was the Son of God His Father. For this was a point of order, that the Father should announce [3105] the Son before the Son should the Father, and that the Father should testify of the Son before the Son should testify of the Father. Secondly, because, in addition to the title of Son, He was the Sent. The authority, [3106] therefore, of the Sender must needs have first appeared in a testimony of the Sent; because none who comes in the authority of another does himself set it forth [3107] for himself on his own assertion, but rather looks out for protection from it, for first comes the support [3108] of him who gives him his authority. Now (Christ) will neither be acknowledged as Son if the Father never named Him, nor be believed in as the Sent One if no Sender [3109] gave Him a commission: the Father, if any, purposely naming Him; and the Sender, if any, purposely commissioning Him. Everything will be open to suspicion which transgresses a rule. Now the primary order of all things will not allow that the Father should come after the Son in recognition, or the Sender after the Sent, or God after Christ. Nothing can take precedence of its own original in being acknowledged, nor in like manner can it in its ordering. [3110] Suddenly a Son, suddenly Sent, and suddenly Christ! On the contrary, I should suppose that from God nothing comes suddenly, because there is nothing which is not ordered and arranged by God. And if ordered, why not also foretold, that it may be proved to have been ordered by the prediction, and by the ordering to be divine? And indeed so great a work, which (we may be sure) required preparation, [3111] as being for the salvation of man, could not have been on that very account a sudden thing, because it was through faith that it was to be of avail. [3112] Inasmuch, then, as it had to be believed in order to be of use, so far did it require, for the securing of this faith, a preparation built upon the foundations of pro-arrangement and fore-announcement. Faith, when informed by such a process, might justly be required [3113] of man by God, and by man be reposed in God; it being a duty, after that knowledge [3114] has made it a possibility, to believe those things which a man had learned indeed to believe from the fore-announcement. [3115] __________________________________________________________________ [3103] Hinc denique. [3104] As Marcion makes Him. [3105] Profiteretur. [3106] Patrocinium. [3107] Defendit, "insist on it." [3108] Suggestu. [3109] Mandator. [3110] Dispositione, "its being ordered or arranged." [3111] Parabatur. [3112] Per fidem profuturum. [3113] Indiceretur. [3114] Agnitione. [3115] Prædicatione, "prophecy." __________________________________________________________________ Chapter III.--Miracles Alone, Without Prophecy, an Insufficient Evidence of Christ's Mission. A procedure [3116] of this kind, you say, was not necessary, because He was forthwith to prove Himself the Son and the Sent One, and the Christ of God in very deed, by means of the evidence of His wonderful works. [3117] On my side, however, I have to deny that evidence simply of this sort was sufficient as a testimony to Him. He Himself afterwards deprived it of its authority, [3118] because when He declared that many would come and "show great signs and wonders," [3119] so as to turn aside the very elect, and yet for all that were not to be received, He showed how rash was belief in signs and wonders, which were so very easy of accomplishment by even false christs. Else how happens it, if He meant Himself to be approved and understood, and received on a certain evidence--I mean that of miracles--that He forbade the recognition of those others who had the very same sort of proof to show, and whose coming was to be quite as sudden and unannounced by any authority? [3120] If, because He came before them, and was beforehand with them in displaying the signs of His mighty deeds, He therefore seized the first right to men's faith,--just as the firstcomers do the first place in the baths,--and so forestalled all who came after Him in that right, take care that He, too, be not caught in the condition of the later comers, if He be found to be behindhand with the Creator, who had already been made known, and had already worked miracles like Him, [3121] and like Him had forewarned men not to believe in others, even such as should come after Him. If, therefore, to have been the first to come and utter this warning, is to bar and limit faith, [3122] He will Himself have to be condemned, because He was later in being acknowledged; and authority to prescribe such a rule about later comers will belong to the Creator alone, who could have been posterior to none. And now, when I am about to prove that the Creator sometimes displayed by His servants of old, and in other cases reserved for His Christ to display, the self-same miracles which you claim as solely due to faith in your Christ, I may fairly even from this maintain that there was so much the greater reason wherefore Christ should not be believed in simply on account of His miracles, inasmuch as these would have shown Him to belong to none other (God) than the Creator, because answering to the mighty deeds of the Creator, both as performed by His servants and reserved for [3123] His Christ; although, even if some other proofs should be found in your Christ--new ones, to wit--we should more readily believe that they, too, belong to the same God as do the old ones, rather than to him who has no other than new [3124] proofs, such as are wanting in the evidences of that antiquity which wins the assent of faith, [3125] so that even on this ground he ought to have come announced as much by prophecies of his own building up faith in him, as by miracles, especially in opposition to the Creator's Christ who was to come fortified by signs and prophets of His own, in order that he might shine forth as the rival of Christ by help of evidence of different kinds. But how was his Christ to be foretold by a god who was himself never predicted? This, therefore, is the unavoidable inference, that neither your god nor your Christ is an object of faith, because God ought not to have been unknown, and Christ ought to have been made known through God. [3126] __________________________________________________________________ [3116] Ordo. [3117] Virtutum, "miracles." [3118] Exauctoravit. [3119] Matt. xxiv. 24. [See Kaye, p. 125.] [3120] Auctore. [3121] Proinde. [3122] Cludet, quasi claudet. [3123] Repromissis in. [3124] Tantummodo nova. [3125] Egentia experimentis fidei victricis vetustatis. [3126] i.e., through God's announcement by prophecy. __________________________________________________________________ Chapter IV.--Marcion's Christ Not the Subject of Prophecy. The Absurd Consequences of This Theory of the Heretic. He [3127] disdained, I suppose, to imitate the order of our God, as one who was displeasing to him, and was by all means to be vanquished. He wished to come, as a new being in a new way--a son previous to his father's announcement, a sent one before the authority of the sender; so that he might in person [3128] propagate a most monstrous faith, whereby it should come to be believed that Christ was come before it should be known that He had an existence. It is here convenient to me to treat that other point: Why he came not after Christ? For when I observe that, during so long a period, his lord [3129] bore with the greatest patience the very ruthless Creator who was all the while announcing His Christ to men, I say, that whatever reason impelled him to do so, postponing thereby his own revelation and interposition, the self-same reason imposed on him the duty of bearing with the Creator (who had also in His Christ dispensations of His own to carry out); so that, after the completion and accomplishment of the entire plan of the rival God and the rival Christ, [3130] he might then superinduce his own proper dispensation. But he grew weary of so long an endurance, and so failed to wait till the end of the Creator's course. It was of no use, his enduring that his Christ should be predicted, when he refused to permit him to be manifested. [3131] Either it was without just cause that he interrupted the full course of his rival's time, or without just cause did he so long refrain from interrupting it. What held him back at first? Or what disturbed him at last? As the case now stands, however, [3132] he has committed himself in respect of both, having revealed himself so tardily after the Creator, so hurriedly before His Christ; whereas he ought long ago to have encountered the one with a confutation, the other to have forborne encountering as yet--not to have borne with the one so long in His ruthless hostility, nor to have disquieted the other, who was as yet quiescent! In the case of both, while depriving them of their title to be considered the most good God, he showed himself at least capricious and uncertain; lukewarm (in his resentment) towards the Creator, but fervid against His Christ, and powerless [3133] in respect of them both! For he no more restrained the Creator than he resisted His Christ. The Creator still remains such as He really is. His Christ also will come, [3134] just as it is written of Him. Why did he [3135] come after the Creator, since he was unable to correct Him by punishment? [3136] Why did he reveal himself before Christ, whom he could not hinder from appearing? [3137] If, on the contrary, [3138] he did chastise the Creator, he revealed himself, (I suppose,) after Him in order that things which require correction might come first. On which account also, (of course,) he ought to have waited for Christ to appear first, whom he was going to chastise in like manner; then he would be His punisher coming after Him, [3139] just as he had been in the case of the Creator. There is another consideration: since he will at his second advent come after Him, that as he at His first coming took hostile proceedings against the Creator, destroying the law and the prophets, which were His, so he may, to be sure, [3140] at his second coming proceed in opposition to Christ, upsetting [3141] His kingdom. Then, no doubt, he would terminate his course, and then (if ever) [3142] be worthy of belief; for else, if his work has been already perfected, it would be in vain for him to come, for there would indeed be nothing that he could further accomplish. __________________________________________________________________ [3127] Your God. [3128] Ipse. [3129] Ejus (i.e. Marcionis) Dominum, meaning Marcion's God, who had not yet been revealed. [3130] The Creator and His Christ, as rivals of Marcion's. [3131] He twits Marcion with introducing his Christ on the scene too soon. He ought to have waited until the Creator's Christ (prophesied of through the Old Testament) had come. Why allow him to be predicted, and then forbid His actual coming, by his own arrival on the scene first? Of course, M. must be understood to deny that the Christ of the New Testament is the subject of the Old Testament prophecies at all. Hence T.'s anxiety to adduce prophecy as the main evidence of our Lord as being really the Creator's Christ. [3132] Atquin. [3133] Vanus. [3134] The reader will remember that Tertullian is here arguing on Marcion's ground, according to whom the Creator's Christ, the Christ predicted through the O.T., was yet to come. Marcion's Christ, however, had proved himself so weak to stem the Creator's course, that he had no means really of checking the Creator's Christ from coming. It had been better, adds Tertullian, if Marcion's Christ had waited for the Creator's Christ to have first appeared. [3135] Marcion's Christ. [3136] Emendare. [3137] Revocare. [3138] Aut si. [3139] Posterior emendator futurus: an instance of Tertullian's style in paradox. [3140] Vero. [3141] Redarguens. [3142] Si forte. __________________________________________________________________ Chapter V.--Sundry Features of the Prophetic Style: Principles of Its Interpretation. These preliminary remarks I have ventured to make [3143] at this first step of the discussion and while the conflict is, as it were, from a distance. But inasmuch as I shall now from this point have to grapple with my opponent on a distinct issue and in close combat, I perceive that I must advance even here some lines, at which the battle will have to be delivered; they are the Scriptures of the Creator. For as I shall have to prove that Christ was from the Creator, according to these (Scriptures), which were afterwards accomplished in the Creator's Christ, I find it necessary to set forth the form and, so to speak, the nature of the Scriptures themselves, that they may not distract the reader's attention by being called into controversy at the moment of their application to subjects of discussion, and by their proof being confounded with the proof of the subjects themselves. Now there are two conditions of prophetic announcement which I adduce, as requiring the assent of our adversaries in the future stages of the discussion. One, that future events are sometimes announced as if they were already passed. For it is [3144] consistent with Deity to regard as accomplished facts whatever It has determined on, because there is no difference of time with that Being in whom eternity itself directs a uniform condition of seasons. It is indeed more natural [3145] to the prophetic divination to represent as seen and already brought to pass, [3146] even while forseeing it, that which it foresees; in other words, that which is by all means future. As for instance, in Isaiah: "I gave my back to the smiters, and my cheeks (I exposed) to their hands. I hid not my face from shame and spitting." [3147] For whether it was Christ even then, as we hold, or the prophet, as the Jews say, who pronounced these words concerning himself, in either case, that which as yet had not happened sounded as if it had been already accomplished. Another characteristic will be, that very many events are figuratively predicted by means of enigmas and allegories and parables, and that they must be understood in a sense different from the literal description. For we both read of "the mountains dropping down new wine," [3148] but not as if one might expect "must" from the stones, or its decoction from the rocks; and also hear of "a land flowing with milk and honey," [3149] but not as if you were to suppose that you would ever gather Samian cakes from the ground; nor does God, forsooth, offer His services as a water-bailiff or a farmer when He says, "I will open rivers in a land; I will plant in the wilderness the cedar and the box-tree." [3150] In like manner, when, foretelling the conversion of the Gentiles, He says, "The beasts of the field shall honour me, the dragons and the owls," He surely never meant to derive [3151] His fortunate omens from the young of birds and foxes, and from the songsters of marvel and fable. But why enlarge on such a subject? When the very apostle whom our heretics adopt, [3152] interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves; [3153] and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ; [3154] teaching the Galatians, moreover, that the two narratives of the sons of Abraham had an allegorical meaning in their course; [3155] and to the Ephesians giving an intimation that, when it was declared in the beginning that a man should leave his father and mother and become one flesh with his wife, he applied this to Christ and the church. [3156] __________________________________________________________________ [3143] Proluserim. [3144] [An important principle, see Kaye, p. 325.] [3145] Familiare. [3146] Expunctum. [3147] Ch. l. 6, slightly altered. [3148] Joel iii. 18. [3149] Ex. iii. 8, 17; Deut. xxvi. 9, 15. [3150] Isa. xli. 18, 19, inexactly quoted. [3151] Relaturus. [3152] Hæreticorum apostolus. We have already referred to Marcion's acceptance of St. Paul's epistles. It has been suggested that Tertullian in the text uses hæreticorum apostolus as synonymous with ethnicorum apostolus="apostle of the Gentiles," in which case allusion to St. Paul would of course be equally clear. But this interpretation is unnecessary. [3153] 1 Cor. ix. 9. [3154] 1 Cor. x. 4; compare below, book v., chap. vii. [3155] Gal. iv. 22, 24. [3156] Eph. v. 31, 32. __________________________________________________________________ Chapter VI.--Community in Certain Points of Marcionite and Jewish Error. Prophecies of Christ's Rejection Examined. Since, therefore, there clearly exist these two characteristics in the Jewish prophetic literature, let the reader remember, [3157] whenever we adduce any evidence therefrom, that, by mutual consent, [3158] the point of discussion is not the form of the scripture, but the subject it is called in to prove. When, therefore, our heretics in their phrenzy presumed to say that that Christ was come who had never been fore-announced, it followed that, on their assumption, that Christ had not yet appeared who had always been predicted; and thus they are obliged to make common cause with [3159] Jewish error, and construct their arguments with its assistance, on the pretence that the Jews were themselves quite certain that it was some other who came: so they not only rejected Him as a stranger, but slew Him as an enemy, although they would without doubt have acknowledged Him, and with all religious devotion followed Him, if He had only been one of themselves. Our shipmaster [3160] of course got his craft-wisdom not from the Rhodian law, [3161] but from the Pontic, [3162] which cautioned him against believing that the Jews had no right to sin against their Christ; whereas (even if nothing like their conduct had been predicted against them) human nature alone, liable to error as it is, might well have induced him to suppose that it was quite possible for the Jews to have committed such a sin, considered as men, without assuming any unfair prejudice regarding their feelings, whose sin was antecedently so credible. Since, however, it was actually foretold that they would not acknowledge Christ, and therefore would even put Him to death, it will therefore follow that He was both ignored [3163] and slain by them, who were beforehand pointed out as being about to commit such offences against Him. If you require a proof of this, instead of turning out those passages of Scripture which, while they declare Christ to be capable of suffering death, do thereby also affirm the possibility of His being rejected (for if He had not been rejected, He could not really suffer anything), but rather reserving them for the subject of His sufferings, I shall content myself at the present moment with adducing those which simply show that there was a probability of Christ's rejection. This is quickly done, since the passages indicate that the entire power of understanding was by the Creator taken from the people. "I will take away," says He, "the wisdom of their wise men; and the understanding of their prudent men will I hide;" [3164] and again: "With your ear ye shall hear, and not understand; and with your eyes ye shall see, but not perceive: for the heart of this people hath growth fat, and with their ears they hear heavily, and their eyes have they shut; lest they hear with their ears, and see with their eyes, and understand with the heart, and be converted, and I heal them." [3165] Now this blunting of their sound senses they had brought on themselves, loving God with their lips, but keeping far away from Him in their heart. Since, then, Christ was announced by the Creator, "who formeth the lightning, and createth the wind, and declareth unto man His Christ," as the prophet Joel says, [3166] since the entire hope of the Jews, not to say of the Gentiles too, was fixed on the manifestation of Christ,--it was demonstrated that they, by their being deprived of those powers of knowledge and understanding--wisdom and prudence, would fail to know and understand that which was predicted, even Christ; when the chief of their wise men should be in error respecting Him--that is to say, their scribes and prudent ones, or Pharisees; and when the people, like them, should hear with their ears and not understand Christ while teaching them, and see with their eyes and not perceive Christ, although giving them signs. Similarly it is said elsewhere: "Who is blind, but my servant? or deaf, but he who ruleth over them?" [3167] Also when He upbraids them by the same Isaiah: "I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master's crib: but Israel doth not know; my people doth not consider." [3168] We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: "The person of our Spirit, Christ the Lord," [3169] who from the beginning was both heard and seen as the Father's vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: "Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger." [3170] If, however, you would rather refer to God Himself, instead of to Christ, the whole imputation of Jewish ignorance from the first, through an unwillingness to allow that even anciently [3171] the Creator's word and Spirit--that is to say, His Christ--was despised and not acknowledged by them, you will even in this subterfuge be defeated. For when you do not deny that the Creator's Son and Spirit and Substance is also His Christ, you must needs allow that those who have not acknowledged the Father have failed likewise to acknowledge the Son through the identity of their natural substance; [3172] for if in Its fulness It has baffled man's understanding, much more has a portion of It, especially when partaking of the fulness. [3173] Now, when these things are carefully considered, it becomes evident how the Jews both rejected Christ and slew Him; not because they regarded Him as a strange Christ, but because they did not acknowledge Him, although their own. For how could they have understood the strange One, concerning whom nothing had ever been announced, when they failed to understand Him about whom there had been a perpetual course of prophecy? That admits of being understood or being not understood, which, by possessing a substantial basis for prophecy, [3174] will also have a subject-matter [3175] for either knowledge or error; whilst that which lacks such matter admits not the issue of wisdom. So that it was not as if He belonged to another [3176] god that they conceived an aversion for Christ, and persecuted Him, but simply as a man whom they regarded as a wonder-working juggler, [3177] and an enemy [3178] in His doctrines. They brought Him therefore to trial as a mere man, and one of themselves too--that is, a Jew (only a renegade and a destroyer of Judaism)--and punished Him according to their law. If He had been a stranger, indeed, they would not have sat in judgment over Him. So far are they from appearing to have understood Him to be a strange Christ, that they did not even judge Him to be a stranger to their own human nature. [3179] __________________________________________________________________ [3157] "Remember, O reader." [3158] Constitisse. [3159] Sociari cum. [3160] Marcion. [3161] The model of wise naval legislation, much of which found its way into the Roman pandects. [3162] Symbol of barbarism and ignorance--a heavy joke against the once seafaring heretic. [3163] Ignoratus, "rejected of men." [3164] Isa. xxix. 14. [3165] Isa. vi. 9, 10. Quoted with some verbal differences. [3166] A supposed quotation of Amos iv. 13. See Oehler's marginal reference. If so, the reference to Joel is either a slip of Tertullian or a corruption of his text; more likely the former, for the best mss. insert Joel's name. Amos iv. 13, according to the LXX., runs, 'Apangellon eis anthropous ton Christon autou, which exactly suits Tertullian's quotation. Junius supports the reference to Joel, supposing that Tertullian has his ch. ii. 31 in view, as compared with Acts ii. 16-33. This is too harsh an interpretation. It is simpler and better to suppose that Tertullian really meant to quote the LXX. of the passage in Amos, but in mistake named Joel as his prophet. [3167] Isa. xlii. 19, altered. [3168] Isa. i. 2, 3. [3169] This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, pneuma prosopou hemon Christos Kurios . [3170] Isa. i. 4. [3171] Retro. [3172] Per ejusdem substantiæ conditionem. [3173] He seems here to allude to such statements of God's being as Col. ii. 9. [3174] Substantiam prædictationis. [3175] Materiam. [3176] Alterius, "the other," i.e., Marcion's rival God. [3177] Planum in signis, cf. the Magnum in potestate of Apolog. 21. [3178] Æmulum, "a rival," i.e., to Moses. [3179] Nec hominem ejus ut alienum judicaverunt, "His manhood they judged not to be different." __________________________________________________________________ Chapter VII.--Prophecy Sets Forth Two Different Conditions of Christ, One Lowly, the Other Majestic. This Fact Points to Two Advents of Christ. Our heretic will now have the fullest opportunity of learning the clue [3180] of his errors along with the Jew himself, from whom he has borrowed his guidance in this discussion. Since, however, the blind leads the blind, they fall into the ditch together. We affirm that, as there are two conditions demonstrated by the prophets to belong to Christ, so these presignified the same number of advents; one, and that the first, was to be in lowliness, [3181] when He had to be led as a sheep to be slain as a victim, and to be as a lamb dumb before the shearer, not opening His mouth, and not fair to look upon. [3182] For, says (the prophet), we have announced concerning Him: "He is like a tender plant, [3183] like a root out of a thirsty ground; He hath no form nor comeliness; and we beheld Him, and He was without beauty: His form was disfigured;" [3184] "marred more than the sons of men; a man stricken with sorrows, and knowing how to bear our infirmity;" [3185] "placed by the Father as a stone of stumbling and a rock of offence;" [3186] "made by Him a little lower than the angels;" [3187] declaring Himself to be "a worm and not a man, a reproach of men, and despised of the people." [3188] Now these signs of degradation quite suit His first coming, just as the tokens of His majesty do His second advent, when He shall no longer remain "a stone of stumbling and a rock of offence," but after His rejection become "the chief corner-stone," accepted and elevated to the top place [3189] of the temple, even His church, being that very stone in Daniel, cut out of the mountain, which was to smite and crush the image of the secular kingdom. [3190] Of this advent the same prophet says: "Behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days; and they brought Him before Him, and there was given Him dominion and glory, and a kingdom, that all people, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away; and His kingdom that which shall not be destroyed." [3191] Then indeed He shall have both a glorious form, and an unsullied beauty above the sons of men. "Thou art fairer," says (the Psalmist), "than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever. Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty." [3192] For the Father, after making Him a little lower than the angels, "will crown Him with glory and honour, and put all things under His feet." [3193] "Then shall they look on Him whom they have pierced, and they shall mourn for Him, tribe after tribe;" [3194] because, no doubt, they once refused to acknowledge Him in the lowliness of His human condition. He is even a man, says Jeremiah, and who shall recognise Him. Therefore, asks Isaiah, "who shall declare His generation?" [3195] So also in Zechariah, Christ Jesus, the true High Priest of the Father, in the person of Joshua, nay, in the very mystery of His name, [3196] is portrayed in a twofold dress with reference to both His advents. At first He is clad in sordid garments, that is to say, in the lowliness of suffering and mortal flesh: then the devil resisted Him, as the instigator of the traitor Judas, not to mention his tempting Him after His baptism: afterwards He was stripped of His first filthy raiment, and adorned with the priestly robe [3197] and mitre, and a pure diadem; [3198] in other words, with the glory and honour of His second advent. [3199] If I may offer, moreover, an interpretation of the two goats which were presented on "the great day of atonement," [3200] do they not also figure the two natures of Christ? They were of like size, and very similar in appearance, owing to the Lord's identity of aspect; because He is not to come in any other form, having to be recognised by those by whom He was also wounded and pierced. One of these goats was bound [3201] with scarlet, [3202] and driven by the people out of the camp [3203] into the wilderness, [3204] amid cursing, and spitting, and pulling, and piercing, [3205] being thus marked with all the signs of the Lord's own passion; while the other, by being offered up for sins, and given to the priests of the temple for meat, afforded proofs of His second appearance, when (after all sins have been expiated) the priests of the spiritual temple, that is, the church, are to enjoy the flesh, as it were, [3206] of the Lord's own grace, whilst the residue go away from salvation without tasting it. [3207] Since, therefore, the first advent was prophetically declared both as most obscure in its types, and as deformed with every kind of indignity, but the second as glorious and altogether worthy of God, they would on this very account, while confining their regards to that which they were easily able both to understand and to believe, even the second advent, be not undeservedly deceived respecting the more obscure, and, at any rate, the more lowly first coming. Accordingly, to this day they deny that their Christ has come, because He has not appeared in majesty, while they ignore the fact that He was to come also in lowliness. __________________________________________________________________ [3180] Rationem. [3181] Humilitate. [3182] A reference to, rather than quotation from, Isa. liii. 7. [3183] Sicut puerulus, "like a little boy," or, "a sorry slave." [3184] Isa. liii. 2, 3, according to the Septuagint. [3185] See Isa. lii. 14; liii. 3, 4. [3186] Isa. viii. 14. [3187] Ps. viii. 6. [3188] Ps. xxii. 7. [3189] Consummationem: an allusion to Zech. iv. 7. [3190] See Dan. ii. 34. [3191] Dan. vii. 13, 14. [3192] Ps. xlv. 2, 3. [3193] Ps. viii. 5, 6. [3194] Zech. xii. 10, 12. [3195] Isa. liii. 8. [3196] Joshua, i.e., Jesus. [3197] Podere. [3198] Cidari munda. [3199] See Zech. iii. [3200] Jejunio, see Lev. xvi. 5, 7, etc. [3201] Circumdatus. [3202] Perhaps in reference to Heb. ix. 19. [3203] Civitatem, "city." [3204] In perditionem. [3205] This treatment of the scape-goat was partly ceremonial, partly disorderly. The Mischna (Yoma vi. 4-6) mentions the scarlet ribbon which was bound round the animal's head between the horns, and the "pulling" (rather plucking out of its hair); but this latter was an indignity practised by scoffers and guarded against by Jews. Tertullian repeats the whole of this passage, Adv. Jud. xiv. Similar use is made of the type of the scape-goat by other fathers, as Justin Martyr (Dial. cum Tryph.) and Cyril of Alex. (Epist. ad Acacium). In this book ix. Against Julian, he expressly says: "Christ was described by the two goats,--as dying for us in the flesh, and then (as shown by the scape-goat) overcoming death in His divine nature." See Tertullian's passages illustrated fully in Rabbi Chiga, Addit. ad Cod. de die Expiat. (in Ugolini, Thes. i. 88). [3206] Quasi visceratione. [See Kaye's important comment, p. 426.] [3207] Jejunantibus. __________________________________________________________________ Chapter VIII.--Absurdity of Marcion's Docetic Opinions; Reality of Christ's Incarnation. Our heretic must now cease to borrow poison from the Jew--"the asp," as the adage runs, "from the viper" [3208] --and henceforth vomit forth the virulence of his own disposition, as when he alleges Christ to be a phantom. Except, indeed, that this opinion of his will be sure to have others to maintain it in his precocious and somewhat abortive Marcionites, whom the Apostle John designated as antichrists, when they denied that Christ was come in the flesh; not that they did this with the view of establishing the right of the other god (for on this point also they had been branded by the same apostle), but because they had started with assuming the incredibility of an incarnate God. Now, the more firmly the antichrist Marcion had seized this assumption, the more prepared was he, of course, to reject the bodily substance of Christ, since he had introduced his very god to our notice as neither the author nor the restorer of the flesh; and for this very reason, to be sure, as pre-eminently good, and most remote from the deceits and fallacies of the Creator. His Christ, therefore, in order to avoid all such deceits and fallacies, and the imputation, if possible, of belonging to the Creator, was not what he appeared to be, and feigned himself to be what he was not--incarnate without being flesh, human without being man, and likewise a divine Christ without being God! But why should he not have propagated also the phantom of God? Can I believe him on the subject of the internal nature, who was all wrong touching the external substance? How will it be possible to believe him true on a mystery, when he has been found so false on a plain fact? How, moreover, when he confounds the truth of the spirit with the error of the flesh, [3209] could he combine within himself that communion of light and darkness, or truth and error, which the apostle says cannot co-exist? [3210] Since however, Christ's being flesh is now discovered to be a lie, it follows that all things which were done by the flesh of Christ were done untruly, [3211] --every act of intercourse, [3212] of contact, of eating or drinking, [3213] yea, His very miracles. If with a touch, or by being touched, He freed any one of a disease, whatever was done by any corporeal act cannot be believed to have been truly done in the absence of all reality in His body itself. Nothing substantial can be allowed to have been effected by an unsubstantial thing; nothing full by a vacuity. If the habit were putative, the action was putative; if the worker were imaginary, the works were imaginary. On this principle, too, the sufferings of Christ will be found not to warrant faith in Him. For He suffered nothing who did not truly suffer; and a phantom could not truly suffer. God's entire work, therefore, is subverted. Christ's death, wherein lies the whole weight and fruit of the Christian name, is denied although the apostle asserts [3214] it so expressly [3215] as undoubtedly real, making it the very foundation of the gospel, of our salvation and of his own preaching. [3216] "I have delivered unto you before all things," says he, "how that Christ died for our sins, and that he was buried, and that He rose again the third day." Besides, if His flesh is denied, how is His death to be asserted; for death is the proper suffering of the flesh, which returns through death back to the earth out of which it was taken, according to the law of its Maker? Now, if His death be denied, because of the denial of His flesh, there will be no certainty of His resurrection. For He rose not, for the very same reason that He died not, even because He possessed not the reality of the flesh, to which as death accrues, so does resurrection likewise. Similarly, if Christ's resurrection be nullified, ours also is destroyed. If Christ's resurrection be not realized, [3217] neither shall that be for which Christ came. For just as they, who said that there is no resurrection of the dead, are refuted by the apostle from the resurrection of Christ, so, if the resurrection of Christ falls to the ground, the resurrection of the dead is also swept away. [3218] And so our faith is vain, and vain also is the preaching of the apostles. Moreover, they even show themselves to be false witnesses of God, because they testified that He raised up Christ, whom He did not raise. And we remain in our sins still. [3219] And those who have slept in Christ have perished; destined, forsooth, [3220] to rise again, but peradventure in a phantom state, [3221] just like Christ. __________________________________________________________________ [3208] So Epiphanius, adv. Hæres. l. 23. 7, quotes the same proverb, hos aspis par' echidnes ion danizomene. [Tom. II. p. 144. Ed. Oehler.] [3209] As in his Docetic views of the body of Christ. [3210] 2 Cor. vi. 14. [3211] Mendacio. [3212] Congressus. [3213] Convictus. [3214] Demandat. [3215] Tam impresse, "so strongly." [3216] 1 Cor. xv. 3, 4, 14, 17, 18. [3217] Valebit. [3218] Aufertur. [3219] 1 Cor. xv. 13-18. [3220] Sane. [3221] Phantasmate forsitan. __________________________________________________________________ Chapter IX.--Refutation of Marcion's Objections Derived from the Cases of the Angels, and the Pre-Incarnate Manifestations of the Son of God. Now, in this discussion of yours, [3222] when you suppose that we are to be met with the case of the Creator's angels, as if they held intercourse with Abraham and Lot in a phantom state, that of merely putative flesh, [3223] and yet did truly converse, and eat, and work, as they had been commissioned to do, you will not, to begin with, be permitted to use as examples the acts of that God whom you are destroying. For by how much you make your god a better and more perfect being, by just so much will all examples be unsuitable to him of that God from whom he totally differs, and without which difference he would not be at all better or more perfect. But then, secondly, you must know that it will not be conceded to you, that in the angels there was only a putative flesh, but one of a true and solid human substance. For if (on your terms) it was no difficulty to him to manifest true sensations and actions in a putative flesh, it was much more easy for him still to have assigned the true substance of flesh to these true sensations and actions, as the proper maker and former thereof. But your god, perhaps on the ground of his having produced no flesh at all, was quite right in introducing the mere phantom of that of which he had been unable to produce the reality. My God, however, who formed that which He had taken out of the dust of the ground in the true quality of flesh, although not issuing as yet from conjugal seed, was equally able to apply to angels too a flesh of any material whatsoever, who built even the world out of nothing, into so many and so various bodies, and that at a word! And, really, if your god promises to men some time or other the true nature of angels [3224] (for he says, "They shall be like the angels"), why should not my God also have fitted on to angels the true substance of men, from whatever source derived? For not even you will tell me, in reply, whence is obtained that angelic nature on your side; so that it is enough for me to define this as being fit and proper to God, even the verity of that thing which was objective to three senses--sight, touch, and hearing. It is more difficult for God to practise deception [3225] than to produce real flesh from any material whatever, even without the means of birth. But for other heretics, also, who maintain that the flesh in the angels ought to have been born of flesh, if it had been really human, we have an answer on a sure principle, to the effect that it was truly human flesh, and yet not born. It was truly human, because of the truthfulness of God, who can neither lie nor deceive, and because (angelic beings) cannot be dealt with by men in a human way except in human substance: it was withal unborn, because none [3226] but Christ could become incarnate by being born of the flesh in order that by His own nativity He might regenerate [3227] our birth, and might further by His death also dissolve our death, by rising again in that flesh in which, that He might even die, He was born. Therefore on that occasion He did Himself appear with the angels to Abraham in the verity of the flesh, which had not as yet undergone birth, because it was not yet going to die, although it was even now learning to hold intercourse amongst men. Still greater was the propriety in angels, who never received a dispensation to die for us, not having assumed even a brief experience [3228] of flesh by being born, because they were not destined to lay it down again by dying; but, from whatever quarter they obtained it, and by what means soever they afterwards entirely divested themselves of it, they yet never pretended it to be unreal flesh. Since the Creator "maketh His angels spirits, and His ministers a flame of fire"--as truly spirits as also fire--so has He truly made them flesh likewise; wherefore we can now recall to our own minds, and remind the heretics also, that He has promised that He will one day form men into angels, who once formed angels into men. __________________________________________________________________ [3222] Ista. [See Kaye, p. 205.] [3223] [Pamelius attributes this doctrine to Appelles a disciple of Marcion, of whom see Kaye, pp. 479, 480.] [3224] Luke xx. 36. [3225] Mentiri. [3226] i.e., among the angels. [3227] Reformaret. [3228] Commeatum. __________________________________________________________________ Chapter X.--The Truly Incarnate State More Worthy of God Than Marcion's Fantastic Flesh. Therefore, since you are not permitted to resort to any instances of the Creator, as alien from the subject, and possessing special causes of their own, I should like you to state yourself the design of your god, in exhibiting his Christ not in the reality of flesh. If he despised it as earthly, and (as you express it) full of dung, [3229] why did he not on that account include the likeness of it also in his contempt? For no honour is to be attributed to the image of anything which is itself unworthy of honour. As the natural state is, so will the likeness be. But how could he hold converse with men except in the image of human substance? [3230] Why, then, not rather in the reality thereof, that his intercourse might be real, since he was under the necessity of holding it? And to how much better account would this necessity have been turned by ministering to faith rather than to a fraud! [3231] The god whom you make is miserable enough, for this very reason that he was unable to display his Christ except in the effigy of an unworthy, and indeed an alien, thing. In some instances, it will be convenient to use even unworthy things, if they be only our own, as it will also be quite improper to use things, be they ever so worthy, if they be not our own. [3232] Why, then, did he not come in some other worthier substance, and especially his own, that he might not seem as if he could not have done without an unworthy and an alien one? Now, since my Creator held intercourse with man by means of even a bush and fire, and again afterwards by means of a cloud and column, [3233] and in representations of Himself used bodies composed of the elements, these examples of divine power afford sufficient proof that God did not require the instrumentality of false or even of real flesh. But yet, if we look steadily into the subject, there is really no substance which is worthy of becoming a vestment for God. Whatsoever He is pleased to clothe Himself withal, He makes worthy of Himself--only without untruth. [3234] Therefore how comes it to pass that he should have thought the verity of the flesh, rather than its unreality, a disgrace? Well, but he honoured it by his fiction of it. How great, then, is that flesh, the very phantasy of which was a necessity to the superior God! __________________________________________________________________ [3229] Stercoribus infersam. [3230] A Marcionite argument. [3231] Stropham, a player's trick; so in Spectac. 29. [3232] Alienis. [3233] Globum. [3234] Mendacio. __________________________________________________________________ Chapter XI.--Christ Was Truly Born; Marcion's Absurd Cavil in Defence of a Putative Nativity. All these illusions of an imaginary corporeity [3235] in (his) Christ, Marcion adopted with this view, that his nativity also might not be furnished with any evidence from his human substance, and that thus the Christ of the Creator might be free to have assigned to Him all predictions which treated of Him as one capable of human birth, and therefore fleshly. But most foolishly did our Pontic heresiarch act in this too. As if it would not be more readily believed that flesh in the Divine Being should rather be unborn than untrue, this belief having in fact had the way mainly prepared for it by the Creator's angels when they conversed in flesh which was real, although unborn. For indeed the notorious Philumena [3236] persuaded Apelles and the other seceders from Marcion rather to believe that Christ did really carry about a body of flesh; not derived to Him, however, from birth, but one which He borrowed from the elements. Now, as Marcion was apprehensive that a belief of the fleshly body would also involve a belief of birth, undoubtedly He who seemed to be man was believed to be verily and indeed born. For a certain woman had exclaimed, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked!" [3237] And how else could they have said that His mother and His brethren were standing without? [3238] But we shall see more of this in the proper place. [3239] Surely, when He also proclaimed Himself as the Son of man, He, without doubt, confessed that He had been born. Now I would rather refer all these points to an examination of the gospel; but still, as I have already stated, if he, who seemed to be man, had by all means to pass as having been born, it was vain for him to suppose that faith in his nativity was to be perfected [3240] by the device of an imaginary flesh. For what advantage was there in that being not true which was held to be true, whether it were his flesh or his birth? Or if you should say, let human opinion go for nothing; [3241] you are then honouring your god under the shelter of a deception, since he knew himself to be something different from what he had made men to think of him. In that case you might possibly have assigned to him a putative nativity even, and so not have hung the question on this point. For silly women fancy themselves pregnant sometimes, when they are corpulent [3242] either from their natural flux [3243] or from some other malady. And, no doubt, it had become his duty, since he had put on the mere mask of his substance, to act out from its earliest scene the play of his phantasy, lest he should have failed in his part at the beginning of the flesh. You have, of course, [3244] rejected the sham of a nativity, and have produced true flesh itself. And, no doubt, even the real nativity of a God is a most mean thing. [3245] Come then, wind up your cavils [3246] against the most sacred and reverend works of nature; inveigh against all that you are; destroy the origin of flesh and life; call the womb a sewer of the illustrious animal--in other words, the manufactory for the production of man; dilate on the impure and shameful tortures of parturition, and then on the filthy, troublesome, contemptible issues of the puerperal labour itself! But yet, after you have pulled all these things down to infamy, that you may affirm them to be unworthy of God, birth will not be worse for Him than death, infancy than the cross, punishment than nature, condemnation than the flesh. If Christ truly suffered all this, to be born was a less thing for Him. If Christ suffered evasively, [3247] as a phantom; evasively, too, might He have been born. Such are Marcion's chief arguments by which he makes out another Christ; and I think that we show plainly enough that they are utterly irrelevant, when we teach how much more truly consistent with God is the reality rather than the falsehood of that condition [3248] in which He manifested His Christ. Since He was "the truth," He was flesh; since He was flesh, He was born. For the points which this heresy assaults are confirmed, when the means of the assault are destroyed. Therefore if He is to be considered in the flesh, [3249] because He was born; and born, because He is in the flesh, and because He is no phantom,--it follows that He must be acknowledged as Himself the very Christ of the Creator, who was by the Creator's prophets foretold as about to come in the flesh, and by the process of human birth. [3250] __________________________________________________________________ [3235] Corpulentiæ. [3236] This woman is called in De Præscr. Hæret. 6, "an angel of deceit," and (in 30) "a virgin, but afterwards a monstrous prostitute." Our author adds: "Induced by her tricks and miracles, Apelles introduced a new heresy." See also Eusebius, Hist. Eccl. v. 13; Augustin, De Hæres. 42; Hieronymus, Epist. adv. Ctesiph. p. 477, tom. iv. ed. Benedictin. [3237] Luke xi. 27. [3238] Luke viii. 20. [3239] Below, iv. 26; also in De carne Christi, cap. vii. [3240] Expungendam, "consummated," a frequent use of the word in our author. [3241] Viderit opinio humana. [3242] Inflatæ. [3243] Sanguinis tributo. [3244] Plane, ironically said. [3245] Turpissimum. [3246] Perora. [3247] Mendacio. [3248] Habitus. [3249] Carneus. [3250] Ex nativitate. __________________________________________________________________ Chapter XII.--Isaiah's Prophecy of Emmanuel. Christ Entitled to that Name. And challenge us first, as is your wont, to consider Isaiah's description of Christ, while you contend that in no point does it suit. For, to begin with, you say that Isaiah's Christ will have to be called Emmanuel; [3251] then, that He takes the riches of Damascus and the spoils of Samaria against the king of Assyria. [3252] But yet He who is come was neither born under such a name, nor ever engaged in any warlike enterprise. I must, however, remind you that you ought to look into the contexts [3253] of the two passages. For there is immediately added the interpretation of Emmanuel, "God with us;" so that you have to consider not merely the name as it is uttered, but also its meaning. The utterance is Hebrew, Emmanuel, of the prophet's own nation; but the meaning of the word, God with us, is by the interpretation made common property. Inquire, then, whether this name, God-with-us, which is Emmanuel, be not often used for the name of Christ, [3254] from the fact that Christ has enlightened the world. And I suppose you will not deny it, inasmuch as you do yourself admit that He is called God-with-us, that is, Emmanuel. Else if you are so foolish, that, because with you He gets the designation God-with-us, not Emmanuel, you therefore are unwilling to grant that He is come whose property it is to be called Emmanuel, as if this were not the same name as God-with-us, you will find among the Hebrew Christians, and amongst Marcionites too, that they name Him Emmanuel when they mean Him to be called God-with-us; just indeed as every nation, by whatever word they would express God-with-us, has called Him Emmanuel, completing the sound in its sense. Now since Emmanuel is God-with-us, and God-with-us is Christ, who is in us (for "as many of you as are baptized into Christ, have put on Christ" [3255] ), Christ is as properly implied in the meaning of the name, which is God-with-us, as He is in the pronunciation of the name, which is Emmanuel. And thus it is evident that He is now come who was foretold as Emmanuel, because what Emmanuel signifies is come, that is to say, God-with-us. __________________________________________________________________ [3251] Isa. vii. 14. [3252] Isa. viii. 4. Compare adv. Judæos, 9. [3253] Cohærentia. [3254] Agitetur in Christo. [3255] Gal. iii. 27. __________________________________________________________________ Chapter XIII.--Isaiah's Prophecies Considered. The Virginity of Christ's Mother a Sign. Other Prophecies Also Signs. Metaphorical Sense of Proper Names in Sundry Passages of the Prophets. You are equally led away by the sound of names, [3256] when you so understand the riches of Damascus, and the spoils of Samaria, and the king of Assyria, as if they portended that the Creator's Christ was a warrior, not attending to the promise contained in the passage, "For before the Child shall have knowledge to cry, My father and My mother, He shall take away the riches of Damascus and the spoil of Samaria before the king of Assyria." [3257] You should first examine the point of age, whether it can be taken to represent Christ as even yet a man, [3258] much less a warrior. Although, to be sure, He might be about to call to arms by His cry as an infant; might be about to sound the alarm of war not with a trumpet, but with a little rattle; might be about to seek His foe, not on horseback, or in chariot, or from parapet, but from nurse's neck or nursemaid's back, and so be destined to subjugate Damascus and Samaria from His mother's breasts! It is a different matter, of course, when the babes of your barbarian Pontus spring forth to the fight. They are, I ween, taught to lance before they lacerate; [3259] swathed at first in sunshine and ointment, [3260] afterwards armed with the satchel, [3261] and rationed on bread and butter! [3262] Now, since nature, certainly, nowhere grants to man to learn warfare before life, to pillage the wealth of a Damascus before he knows his father and mother's name, it follows that the passage in question must be deemed to be a figurative one. Well, but nature, says he, does not permit "a virgin to conceive," and still the prophet is believed. And indeed very properly; for he has paved the way for the incredible thing being believed, by giving a reason for its occurrence, in that it was to be for a sign. "Therefore," says he, "the Lord himself shall give you a sign; behold, a virgin shall conceive, and bear a son." [3263] Now a sign from God would not have been a sign, [3264] unless it had been some novel and prodigious thing. Then, again, Jewish cavillers, in order to disconcert us, boldly pretend that Scripture does not hold [3265] that a virgin, but only a young woman, [3266] is to conceive and bring forth. They are, however, refuted by this consideration, that nothing of the nature of a sign can possibly come out of what is a daily occurrence, the pregnancy and child-bearing of a young woman. A virgin mother is justly deemed to be proposed [3267] by God as a sign, but a warlike infant has no like claim to the distinction; for even in such a case [3268] there does not occur the character of a sign. But after the sign of the strange and novel birth has been asserted, there is immediately afterwards declared as a sign the subsequent course of the Infant, [3269] who was to eat butter and honey. Not that this indeed is of the nature of a sign, nor is His "refusing the evil;" for this, too, is only a characteristic of infancy. [3270] But His destined capture of the riches of Damascus and the spoil of Samaria before the king of Assyria is no doubt a wonderful sign. [3271] Keep to the measure of His age, and seek the purport of the prophecy, and give back also to the truth of the gospel what you have taken away from it in the lateness of your heresy, [3272] and the prophecy at once becomes intelligible and declares its own accomplishment. Let those eastern magi wait on the new-born Christ, presenting to Him, (although) in His infancy, their gifts of gold and frankincense; and surely an Infant will have received the riches of Damascus without a battle, and unarmed. For besides the generally known fact, that the riches of the East, that is to say, its strength and resources, usually consist of gold and spices, it is certainly true of the Creator, that He makes gold the riches of the other [3273] nations also. Thus He says by Zechariah: "And Judah shall also fight at Jerusalem and shall gather together all the wealth of the nations round about, gold and silver." [3274] Moreover, respecting that gift of gold, David also says: "And there shall be given to Him of the gold of Arabia;" [3275] and again: "The kings of Arabia and Saba shall offer to Him gifts." [3276] For the East generally regarded the magi as kings; and Damascus was anciently deemed to belong to Arabia, before it was transferred to Syrophoenicia on the division of the Syrias (by Rome). [3277] Its riches Christ then received, when He received the tokens thereof in the gold and spices; while the spoils of Samaria were the magi themselves. These having discovered Him and honoured Him with their gifts, and on bended knee adored Him as their God and King, through the witness of the star which led their way and guided them, became the spoils of Samaria, that is to say, of idolatry, because, as it is easy enough to see, [3278] they believed in Christ. He designated idolatry under the name of Samaria, as that city was shameful for its idolatry, through which it had then revolted from God from the days of king Jeroboam. Nor is this an unusual manner for the Creator, (in His Scriptures [3279] ) figuratively to employ names of places as a metaphor derived from the analogy of their sins. Thus He calls the chief men of the Jews "rulers of Sodom," and the nation itself "people of Gomorrah." [3280] And in another passage He also says: "Thy father was an Amorite, and thy mother an Hittite," [3281] by reason of their kindred iniquity; [3282] although He had actually called them His sons: "I have nourished and brought up children." [3283] So likewise by Egypt is sometimes understood, in His sense, [3284] the whole world as being marked out by superstition and a curse. [3285] By a similar usage Babylon also in our (St.) John is a figure of the city of Rome, as being like (Babylon) great and proud in royal power, and warring down the saints of God. Now it was in accordance with this style that He called the magi by the name of Samaritans, because (as we have said) they had practised idolatry as did the Samaritans. Moreover, by the phrase "before or against the king of Assyria," understand "against Herod;" against whom the magi then opposed themselves, when they refrained from carrying him back word concerning Christ, whom he was seeking to destroy. __________________________________________________________________ [3256] Compare with this chapter, T.'s adv. Judæos, 9. [3257] Isa. viii. 4. [3258] Jam hominem, jam virum in Adv. Judæos, "at man's estate." [3259] Lanceare ante quam lancinare. This play on words points to the very early training of the barbarian boys to war. Lancinare perhaps means, "to nibble the nipple with the gum." [3260] He alludes to the suppling of their young joints with oil, and then drying them in the sun. [3261] Pannis. [3262] Butyro. [3263] Isa. vii. 14. [3264] The tam dignum of this place is "jam signum" in adv. Judæos. [3265] Contineat. [3266] This opinion of Jews and Judaizing heretics is mentioned by Irenæus, Adv. Hæret. iii. 21 (Stieren's ed. i. 532); Eusebius, Hist. Eccles. v. 8; Jerome, Adv. Helvid. (ed. Benedict), p. 132. Nor has the cavil ceased to be held, as is well known, to the present day. The hlmh of Isa. vii. 4 is supposed by the Jewish Fuerst to be Isaiah's wife, and he quotes Kimchi's authority; while the neologian Gesenius interprets the word, a bride, and rejects the Catholic notion of an unspotted virgin. To make way, however, for their view, both Fuerst and Gesenius have to reject the LXX. rendering, parthenos. [3267] Disposita. [3268] Et hic. [3269] Alius ordo jam infantis. [3270] Infantia est. Better in adv. Judæos, "est infantiæ." [3271] The italicised words we have added from adv. Judæos, "hoc est mirabile signum." [3272] Posterior. Posteritas is an attribute of heresy in T.'s view. [3273] Ceterarum, other than the Jews, i.e., Gentiles. [3274] Zech. xiv. 14. [3275] Ps. lxxii. 15. [3276] Ps. lxxii. 10. [3277] See Otto's Justin Martyr, ii. 273, n. 23. [See Vol. I. p. 238, supra.] [3278] Videlicet. [3279] The Creatori here answers to the Scripturis divinis of the parallel passage in adv. Judæos. Of course there is a special force in this use of the Creator's name here against Marcion. [3280] Isa. i. 10. [3281] Ezek. xvi. 3. [3282] To the sins of these nations. [3283] Isa. i. 2. [3284] Apud illum, i.e., Creatorem. [3285] Maledictionis. __________________________________________________________________ Chapter XIV.--Figurative Style of Certain Messianic Prophecies in the Psalms. Military Metaphors Applied to Christ. This interpretation of ours will derive confirmation, when, on your supposing that Christ is in any passage called a warrior, from the mention of certain arms and expressions of that sort, you weigh well the analogy of their other meanings, and draw your conclusions accordingly. "Gird on Thy sword," says David, "upon Thy thigh." [3286] But what do you read about Christ just before? "Thou art fairer than the children of men; grace is poured forth upon Thy lips." [3287] It amuses me to imagine that blandishments of fair beauty and graceful lips are ascribed to one who had to gird on His sword for war! So likewise, when it is added, "Ride on prosperously in Thy majesty," [3288] the reason is subjoined: "Because of truth, and meekness, and righteousness." [3289] But who shall produce these results with the sword, and not their opposites rather--deceit, and harshness, and injury--which, it must be confessed, are the proper business of battles? Let us see, therefore, whether that is not some other sword, which has so different an action. Now the Apostle John, in the Apocalypse, describes a sword which proceeded from the mouth of God as "a doubly sharp, two-edged one." [3290] This may be understood to be the Divine Word, who is doubly edged with the two testaments of the law and the gospel--sharpened with wisdom, hostile to the devil, arming us against the spiritual enemies of all wickedness and concupiscence, and cutting us off from the dearest objects for the sake of God's holy name. If, however, you will not acknowledge John, you have our common master Paul, who "girds our loins about with truth, and puts on us the breastplate of righteousness, and shoes us with the preparation of the gospel of peace, not of war; who bids us take the shield of faith, wherewith we may be able to quench all the fiery darts of the devil, and the helmet of salvation, and the sword of the Spirit, which (he says) is the word of God." [3291] This sword the Lord Himself came to send on earth, and not peace. [3292] If he is your Christ, then even he is a warrior. If he is not a warrior, and the sword he brandishes is an allegorical one, then the Creator's Christ in the psalm too may have been girded with the figurative sword of the Word, without any martial gear. The above-mentioned "fairness" of His beauty and "grace of His lips" would quite suit such a sword, girt as it even then was upon His thigh in the passage of David, and sent as it would one day be by Him on earth. For this is what He says: "Ride on prosperously in Thy majesty [3293] "--advancing His word into every land, so as to call all nations: destined to prosper in the success of that faith which received Him, and reigning, from the fact that [3294] He conquered death by His resurrection. "Thy right hand," says He, "shall wonderfully lead Thee forth," [3295] even the might of Thy spiritual grace, whereby the knowledge of Christ is spread. "Thine arrows are sharp;" [3296] everywhere Thy precepts fly about, Thy threatenings also, and convictions [3297] of heart, pricking and piercing each conscience. "The people shall fall under Thee," [3298] that is, in adoration. Thus is the Creator's Christ mighty in war, and a bearer of arms; thus also does He now take the spoils, not of Samaria alone, but of all nations. Acknowledge, then, that His spoils are figurative, since you have learned that His arms are allegorical. Since, therefore, both the Lord speaks and His apostle writes such things [3299] in a figurative style, we are not rash in using His interpretations, the records [3300] of which even our adversaries admit; and thus in so far will it be Isaiah's Christ who has come, in as far as He was not a warrior, because it is not of such a character that He is described by Isaiah. __________________________________________________________________ [3286] Ps. xlv. 3. [3287] Ps. xlv. 2. [3288] Literally, "Advance, and prosper, and reign." [3289] Ps. xlv. 4. [3290] Rev. i. 16. [3291] Eph. vi. 14-17. [3292] Matt. x. 34. [3293] "Advance, and prosper, and reign." [3294] Exinde qua. [3295] Ps. xlv. 4, but changed. [3296] Ps. xlv. 5. [3297] Traductiones. [3298] Ps. xlv. 5. [3299] Ejusmodi. [3300] Exempla. __________________________________________________________________ Chapter XV.--The Title Christ Suitable as a Name of the Creator's Son, But Unsuited to Marcion's Christ. Touching then the discussion of His flesh, and (through that) of His nativity, and incidentally [3301] of His name Emmanuel, let this suffice. Concerning His other names, however, and especially that of Christ, what has the other side to say in reply? If the name of Christ is as common with you as is the name of God--so that as the Son of both Gods may be fitly called Christ, so each of the Fathers may be called Lord--reason will certainly be opposed to this argument. For the name of God, as being the natural designation of Deity, may be ascribed to all those beings for whom a divine nature is claimed,--as, for instance, even to idols. The apostle says: "For there be that are called gods, whether in heaven or in earth." [3302] The name of Christ, however, does not arise from nature, but from dispensation; [3303] and so becomes the proper name of Him to whom it accrues in consequence of the dispensation. Nor is it subject to be shared in by any other God, especially a rival, and one that has a dispensation of His own, to whom it will be also necessary that He should possess names apart from all others. For how happens it that, after they have devised different dispensations for two Gods they admit into this diversity of dispensation a community of names; whereas no proof could be more useful of two Gods being rival ones, than if there should be found coincident with their (diverse) dispensations a diversity also of names? For that is not a state of diverse qualities, which is not distinctly indicated [3304] in the specific meanings [3305] of their designations. Whenever these are wanting, there occurs what the Greeks call the katachresis [3306] of a term, by its improper application to what does not belong to it. [3307] In God, however, there ought, I suppose, to be no defect, no setting up of His dispensations by katachrestic abuse of words. Who is this god, that claims for his son names from the Creator? I say not names which do not belong to him, but ancient and well-known names, which even in this view of them would be unsuitable for a novel and unknown god. How is it, again, that he tells us that "a piece of new cloth is not sewed on to an old garment," or that "new wine is not trusted to old bottles," [3308] when he is himself patched and clad in an old suit [3309] of names? How is it he has rent off the gospel from the law, when he is wholly invested with the law,--in the name, forsooth, of Christ? What hindered his calling himself by some other name, seeing that he preached another (gospel), came from another source, and refused to take on him a real body, for the very purpose that he might not be supposed to be the Creator's Christ? Vain, however, was his unwillingness to seem to be He whose name he was willing to assume; since, even if he had been truly corporeal, he would more certainly escape being taken for the Christ of the Creator, if he had not taken on him His name. But, as it is, he rejects the substantial verity of Him whose name he has assumed, even though he should give a proof of that verity by his name. For Christ means anointed, and to be anointed is certainly an affair [3310] of the body. He who had not a body, could not by any possibility have been anointed; he who could not by any possibility have been anointed, could not in any wise have been called Christ. It is a different thing (quite), if he only assumed the phantom of a name too. But how, he asks, was he to insinuate himself into being believed by the Jews, except through a name which was usual and familiar amongst them? Then 'tis a fickle and tricksty God whom you describe! To promote any plan by deception, is the resource of either distrust or of maliciousness. Much more frank and simple was the conduct of the false prophets against the Creator, when they came in His name as their own God. [3311] But I do not find that any good came of this proceeding, [3312] since they were more apt to suppose either that Christ was their own, or rather was some deceiver, than that He was the Christ of the other god; and this the gospel will show. __________________________________________________________________ [3301] Interim. [3302] 1 Cor. viii. 5. [3303] Ex dispositione. This word seems to mean what is implied in the phrases, "Christian dispensation," "Mosaic dispensation," etc. [3304] Consignatur. [3305] Proprietatibus. [3306] Quintilian, Inst. viii. 6, defines this as a figure "which lends a name to things which have it not." [3307] De alieno abutendo. [3308] Matt. ix. 16, 17. [3309] Senio. [3310] Passio. [3311] Adversus Creatorem, in sui Dei nomine venientes. [3312] i.e., to the Marcionite position. __________________________________________________________________ Chapter XVI.--The Sacred Name Jesus Most Suited to the Christ of the Creator. Joshua a Type of Him. Now if he caught at the name Christ, just as the pickpocket clutches the dole-basket, why did he wish to be called Jesus too, by a name which was not so much looked for by the Jews? For although we, who have by God's grace attained to the understanding of His mysteries, acknowledge that this name also was destined for Christ, yet, for all that, the fact was not known to the Jews, from whom wisdom was taken away. To this day, in short, it is Christ that they are looking for, not Jesus; and they interpret Elias to be Christ rather than Jesus. He, therefore, who came also in a name in which Christ was not expected, might have come only in that name which was solely anticipated for Him. [3313] But since he has mixed up the two, [3314] the expected one and the unexpected, his twofold project is defeated. For if he be Christ for the very purpose of insinuating himself as the Creator's, then Jesus opposes him, because Jesus was not looked for in the Christ of the Creator; or if he be Jesus, in order that he might pass as belonging to the other (God), then Christ hinders him, because Christ was not expected to belong to any other than the Creator. I know not which one of these names may be able to hold its ground. [3315] In the Christ of the Creator, however, both will keep their place, for in Him a Jesus too is found. Do you ask, how? Learn it then here, with the Jews also who are partakers of your heresy. When Oshea the son of Nun was destined to be the successor of Moses, is not his old name then changed, and for the first time he is called [3316] Joshua? It is true, you say. This, then, we first observe, was a figure of Him who was to come. For inasmuch as Jesus Christ was to introduce a new generation [3317] (because we are born in the wilderness of this world) into the promised land which flows with milk and honey, that is, into the possession of eternal life, than which nothing can be sweeter; inasmuch, too, as this was to be brought about not by Moses, that is to say, not by the discipline of the law, but by Joshua, by the grace of the gospel, our circumcision being effected by a knife of stone, that is, (by the circumcision) of Christ, for Christ is a rock (or stone), therefore that great man, [3318] who was ordained as a type of this mystery, was actually consecrated with the figure of the Lord's own name, being called Joshua. This name Christ Himself even then testified to be His own, when He talked with Moses. For who was it that talked with him, but the Spirit of the Creator, which is Christ? When He therefore spake this commandment to the people, "Behold, I send my angel before thy face, to keep thee in the way, and to bring thee into the land which I have prepared for thee; attend to him, and obey his voice and do not provoke him; for he has not shunned you, [3319] since my name is upon him," [3320] He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office, [3321] while announcing the will of God; but Joshua also (Jesus), because it was a type [3322] of His own future name. Often [3323] did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator's Christ; and so indeed is all the rest of (our Christ's) destined course. [3324] In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator's Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator's Christ, as we, to claim Him (who has come) as the Creator's, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion). [3325] I claim for myself Christ; I maintain for myself Jesus. __________________________________________________________________ [3313] That is, Christ. [3314] Surely it is Duo, not Deo. [3315] Constare. [3316] Incipit vocari. [3317] Secundum populum. [3318] Vir. [3319] Non celavit te, "not concealed Himself from you." [3320] Ex. xxiii. 20, 21. [3321] Officium prophetæ. [3322] Sacramentum. [3323] Identidem. [3324] Reliquus ordo. [3325] Obduximus. __________________________________________________________________ Chapter XVII.--Prophecies in Isaiah and the Psalms Respecting Christ's Humiliation. Let us compare with Scripture the rest of His dispensation. Whatever that poor despised body [3326] may be, because it was an object of touch [3327] and sight, [3328] it shall be my Christ, be He inglorious, be He ignoble, be He dishonoured; for such was it announced that He should be, both in bodily condition and aspect. Isaiah comes to our help again: "We have announced (His way) before Him," says he; "He is like a servant, [3329] like a root in a dry ground; He hath no form nor comeliness; we saw Him, and He had neither form nor beauty; but His form was despised, marred above all men." [3330] Similarly the Father addressed the Son just before: "Inasmuch as many will be astonished at Thee, so also will Thy beauty be without glory from men." [3331] For although, in David's words, He is fairer than the children of men," [3332] yet it is in that figurative state of spiritual grace, when He is girded with the sword of the Spirit, which is verily His form, and beauty, and glory. According to the same prophet, however, He is in bodily condition "a very worm, and no man; a reproach of men, and an outcast of the people." [3333] But no internal quality of such a kind does He announce as belonging to Him. In Him dwelt the fulness of the Spirit; therefore I acknowledge Him to be "the rod of the stem of Jesse." His blooming flower shall be my Christ, upon whom hath rested, according to Isaiah, "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of piety, and of the fear of the Lord." [3334] Now to no man, except Christ, would the diversity of spiritual proofs suitably apply. He is indeed like a flower for the Spirit's grace, reckoned indeed of the stem of Jesse, but thence to derive His descent through Mary. Now I purposely demand of you, whether you grant to Him the destination [3335] of all this humiliation, and suffering, and tranquillity, from which He will be the Christ of Isaiah,--a man of sorrows, and acquainted with grief, who was led as a sheep to the slaughter, and who, like a lamb before the shearer, opened not His mouth; [3336] who did not struggle nor cry, nor was His voice heard in the street who broke not the bruised reed--that is, the shattered faith of the Jews--nor quenched the smoking flax--that is, the freshly-kindled [3337] ardour of the Gentiles. He can be none other than the Man who was foretold. It is right that His conduct [3338] be investigated according to the rule of Scripture, distinguishable as it is unless I am mistaken, by the twofold operation of preaching [3339] and of miracle. But the treatment of both these topics I shall so arrange as to postpone, to the chapter wherein I have determined to discuss the actual gospel of Marcion, the consideration of His wonderful doctrines and miracles--with a view, however, to our present purpose. Let us here, then, in general terms complete the subject which we had entered upon, by indicating, as we pass on, [3340] how Christ was fore-announced by Isaiah as a preacher: "For who is there among you," says he, "that feareth the Lord, that obeyeth the voice of His Son?" [3341] And likewise as a healer: "For," says he, "He hath taken away our infirmities, and carried our sorrows." [3342] __________________________________________________________________ [3326] Corpusculum illud. [3327] Habitum. [3328] Conspectum. [3329] Puerulus, "little child," perhaps. [3330] Sentences out of Isa. lii. 14 and liii. 2, etc. [3331] Isa. lii. 14. [3332] Ps. xlv. 2. [3333] Ps. xxii. 6. [3334] Isa. xi. 1, 2. [3335] Intentionem. [3336] Isa. liii. 3, 7. [3337] Momentaneum. [3338] Actum. [3339] Prædicationis. [3340] Interim. [3341] Isa. l. 10. [3342] Isa. liii. 4. __________________________________________________________________ Chapter XVIII. [3343] --Types of the Death of Christ. Isaac; Joseph; Jacob Against Simeon and Levi; Moses Praying Against Amalek; The Brazen Serpent. On the subject of His death, [3344] I suppose, you endeavour to introduce a diversity of opinion, simply because you deny that the suffering of the cross was predicted of the Christ of the Creator, and because you contend, moreover, that it is not to be believed that the Creator would expose His Son to that kind of death on which He had Himself pronounced a curse. "Cursed," says He, "is every one who hangeth on a tree." [3345] But what is meant by this curse, worthy as it is of the simple prediction of the cross, of which we are now mainly inquiring, I defer to consider, because in another passage [3346] we have given the reason [3347] of the thing preceded by proof. First, I shall offer a full explanation [3348] of the types. And no doubt it was proper that this mystery should be prophetically set forth by types, and indeed chiefly by that method: for in proportion to its incredibility would it be a stumbling-block, if it were set forth in bare prophecy; and in proportion too, to its grandeur, was the need of obscuring it in shadow, [3349] that the difficulty of understanding it might lead to prayer for the grace of God. First, then, Isaac, when he was given up by his father as an offering, himself carried the wood for his own death. By this act he even then was setting forth the death of Christ, who was destined by His Father as a sacrifice, and carried the cross whereon He suffered. Joseph likewise was a type of Christ, not indeed on this ground (that I may not delay my course [3350] ), that he suffered persecution for the cause of God from his brethren, as Christ did from His brethren after the flesh, the Jews; but when he is blessed by his father in these words: "His glory is that of a bullock; his horns are the horns of a unicorn; with them shall he push the nations to the very ends of the earth," [3351] --he was not, of course, designated as a mere unicorn with its one horn, or a minotaur with two; but Christ was indicated in him--a bullock in respect of both His characteristics: to some as severe as a Judge, to others gentle as a Saviour, whose horns were the extremities of His cross. For of the antenna, which is a part of a cross, the ends are called horns; while the midway stake of the whole frame is the unicorn. By this virtue, then, of His cross, and in this manner "horned," He is both now pushing all nations through faith, bearing them away from earth to heaven; and will then push them through judgment, casting them down from heaven to earth. He will also, according to another passage in the same scripture, be a bullock, when He is spiritually interpreted to be Jacob against Simeon and Levi, which means against the scribes and the Pharisees; for it was from them that these last derived their origin. [3352] Like Simeon and Levi, they consummated their wickedness by their heresy, with which they persecuted Christ. "Into their counsel let not my soul enter; to their assembly let not my heart be united: for in their anger they slew men," that is, the prophets; "and in their self-will they hacked the sinews of a bullock," [3353] that is, of Christ. For against Him did they wreak their fury after they had slain His prophets, even by affixing Him with nails to the cross. Otherwise, it is an idle thing [3354] when, after slaying men, he inveighs against them for the torture of a bullock! Again, in the case of Moses, wherefore did he at that moment particularly, when Joshua was fighting Amalek, pray in a sitting posture with outstretched hands, when in such a conflict it would surely have been more seemly to have bent the knee, and smitten the breast, and to have fallen on the face to the ground, and in such prostration to have offered prayer? Wherefore, but because in a battle fought in the name of that Lord who was one day to fight against the devil, the shape was necessary of that very cross through which Jesus was to win the victory? Why, once more, did the same Moses, after prohibiting the likeness of everything, set up the golden serpent on the pole; and as it hung there, propose it as an object to be looked at for a cure? [3355] Did he not here also intend to show the power of our Lord's cross, whereby that old serpent the devil was vanquished,--whereby also to every man who was bitten by spiritual serpents, but who yet turned with an eye of faith to it, was proclaimed a cure from the bite of sin, and health for evermore? __________________________________________________________________ [3343] Compare adv. Judæos, chap. 10. [pp. 165, 166, supra.] [3344] De exitu. [3345] Compare Deut. xxi. 23 with Gal. iii. 13. [3346] The words "quiaet aliasantecedit rerum probatio rationem," seem to refer to the parallel passage in adv. Judæos, where he has described the Jewish law of capital punishment, and argued for the exemption of Christ from its terms. He begins that paragraph with saying, "Sed hujus maledictionis sensum antecedit rerum ratio." [See, p. 164, supra.] [3347] Perhaps rationale or procedure. [3348] Edocebo. [3349] Magis obumbrandum. [3350] But he may mean, by "ne demorer cursum," "that I may not obstruct the course of the type," by taking off attention from its true force. In the parallel place, however, another turn is given to the sense; Joseph is a type, "even on this ground--that I may but briefly allude to it--that he suffered," etc. [3351] Deut. xxxiii. 17. [3352] Census. [3353] Gen. xlix. 6. The last clause is, "ceciderunt nervos tauro." [3354] Vanum. [3355] Spectaculum salutare. __________________________________________________________________ Chapter XIX.--Prophecies of the Death of Christ. Come now, when you read in the words of David, how that "the Lord reigneth from the tree," [3356] I want to know what you understand by it. Perhaps you think some wooden [3357] king of the Jews is meant!--and not Christ, who overcame death by His suffering on the cross, and thence reigned! Now, although death reigned from Adam even to Christ, why may not Christ be said to have reigned from the tree, from His having shut up the kingdom of death by dying upon the tree of His cross? Likewise Isaiah also says: "For unto us a child is born." [3358] But what is there unusual in this, unless he speaks of the Son of God? "To us is given He whose government is upon His shoulder." [3359] Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a sceptre, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on His shoulder both the power and the excellence of His new glory, even His cross; so that, according to our former prophecy, He might thenceforth reign from the tree as Lord. This tree it is which Jeremiah likewise gives you intimation of, when he prophesies to the Jews, who should say, "Come, let us destroy the tree with the fruit, (the bread) thereof," [3360] that is, His body. For so did God in your own gospel even reveal the sense, when He called His body bread; so that, for the time to come, you may understand that He has given to His body the figure of bread, whose body the prophet of old figuratively turned into bread, the Lord Himself designing to give by and by an interpretation of the mystery. If you require still further prediction of the Lord's cross, the twenty-first Psalm [3361] is sufficiently able to afford it to you, containing as it does the entire passion of Christ, who was even then prophetically declaring [3362] His glory. "They pierced," says He, "my hands and my feet," [3363] which is the special cruelty of the cross. And again, when He implores His Father's help, He says, "Save me from the lion's mouth," that is, the jaws of death, "and my humiliation from the horns of the unicorns;" in other words, from the extremities of the cross, as we have shown above. Now, David himself did not suffer this cross, nor did any other king of the Jews; so that you cannot suppose that this is the prophecy of any other's passion than His who alone was so notably crucified by the nation. Now should the heretics, in their obstinacy, [3364] reject and despise all these interpretations, I will grant to them that the Creator has given us no signs of the cross of His Christ; but they will not prove from this concession that He who was crucified was another (Christ), unless they could somehow show that this death was predicted as His by their own god, so that from the diversity of predictions there might be maintained to be a diversity of sufferers, [3365] and thereby also a diversity of persons. But since there is no prophecy of even Marcion's Christ, much less of his cross, it is enough for my Christ that there is a prophecy merely of death. For, from the fact that the kind of death is not declared, it was possible for the death of the cross to have been still intended, which would then have to be assigned to another (Christ), if the prophecy had had reference to another. Besides, [3366] if he should be unwilling to allow that the death of my Christ was predicted, his confusion must be the greater [3367] if he announces that his own Christ indeed died, whom he denies to have had a nativity, whilst denying that my Christ is mortal, though he allows Him to be capable of birth. However, I will show him the death, and burial, and resurrection of my Christ all [3368] indicated in a single sentence of Isaiah, who says, "His sepulture was removed from the midst of them." Now there could have been no sepulture without death, and no removal of sepulture except by resurrection. Then, finally, he added: "Therefore He shall have many for his inheritance, and He shall divide the spoil of the many, because He poured out His soul unto death." [3369] For there is here set forth the cause of this favour to Him, even that it was to recompense Him for His suffering of death. It was equally shown that He was to obtain this recompense for His death, was certainly to obtain it after His death by means of the resurrection. [3370] __________________________________________________________________ [3356] Ps. xcvi. 10, with a ligno added. [3357] Lignarium aliquem regem. [3358] Isa. ix. 6. [3359] Isa. ix. 6. [3360] Jer. xi. 19. [3361] The twenty-second Psalm. A.V. [3362] Canentis. [3363] Ps. xxii. 16. [3364] Hæretica duritia. [3365] Passionum, literally sufferings, which would hardly give the sense. [3366] Nisi. [3367] Quo magis erubescat. [3368] Et--et--et. [3369] Isa. liii. 12. [3370] Both His own and His people's. __________________________________________________________________ Chapter XX. [3371] --The Subsequent Influence of Christ's Death in the World Predicted. The Sure Mercies of David. What These are. It is sufficient for my purpose to have traced thus far the course of Christ's dispensation in these particulars. This has proved Him to be such a one as prophecy announced He should be, so that He ought not to be regarded in any other character than that which prediction assigned to Him; and the result of this agreement between the facts of His course and the Scriptures of the Creator should be the restoration of belief in them from that prejudice which has, by contributing to diversity of opinion, either thrown doubt upon, or led to a denial of, a considerable part of them. And now we go further and build up the superstructure of those kindred events [3372] out of the Scriptures of the Creator which were predicted and destined to happen after Christ. For the dispensation would not be found complete, if He had not come after whom it had to run on its course. [3373] Look at all nations from the vortex of human error emerging out of it up to the Divine Creator, the Divine Christ, and deny Him to be the object of prophecy, if you dare. At once there will occur to you the Father's promise in the Psalms: "Thou art my Son, this day have I begotten Thee. Ask of me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession." [3374] You will not be able to put in a claim for some son of David being here meant, rather than Christ; or for the ends of the earth being promised to David, whose kingdom was confined to the Jewish nation simply, rather than to Christ, who now embraces the whole world in the faith of His gospel. So again He says by Isaiah: "I have given Thee for a dispensation of the people, for a light of the Gentiles, to open the eyes of the blind," that is, those that be in error, "to bring out the prisoners from the prison," that is, to free them from sin, "and from the prison-house," that is, of death, "those that sit in darkness"--even that of ignorance. [3375] If these things are accomplished through Christ, they would not have been designed in prophecy for any other than Him through whom they have their accomplishment. In another passage He also says: "Behold, I have set Him as a testimony to the nations, a prince and commander to the nations; nations which know Thee not shall invoke Thee, and peoples shall run together unto Thee." [3376] You will not interpret these words of David, because He previously said, "I will make an everlasting covenant with you, even the sure mercies of David." [3377] Indeed, you will be obliged from these words all the more to understand that Christ is reckoned to spring from David by carnal descent, by reason of His birth [3378] of the Virgin Mary. Touching this promise of Him, there is the oath to David in the psalm, "Of the fruit of thy body [3379] will I set upon thy throne." [3380] What body is meant? David's own? Certainly not. For David was not to give birth to a son. [3381] Nor his wife's either. For instead of saying, "Of the fruit of thy body," he would then have rather said, "Of the fruit of thy wife's body." But by mentioning his [3382] body, it follows that He pointed to some one of his race of whose body the flesh of Christ was to be the fruit, which bloomed forth from [3383] Mary's womb. He named the fruit of the body (womb) alone, because it was peculiarly fruit of the womb, of the womb only in fact, and not of the husband also; and he refers the womb (body) to David, as to the chief of the race and father of the family. Because it could not consist with a virgin's condition to consort her with a husband, [3384] He therefore attributed the body (womb) to the father. That new dispensation, then, which is found in Christ now, will prove to be what the Creator then promised under the appellation of "the sure mercies of David," which were Christ's, inasmuch as Christ sprang from David, or rather His very flesh itself was David's "sure mercies," consecrated by religion, and "sure" after its resurrection. Accordingly the prophet Nathan, in the first of Kings, [3385] makes a promise to David for his seed, "which shall proceed," says he, "out of thy bowels." [3386] Now, if you explain this simply of Solomon, you will send me into a fit of laughter. For David will evidently have brought forth Solomon! But is not Christ here designated the seed of David, as of that womb which was derived from David, that is, Mary's? Now, because Christ rather than any other [3387] was to build the temple of God, that is to say, a holy manhood, wherein God's Spirit might dwell as in a better temple, Christ rather than David's son Solomon was to be looked for as [3388] the Son of God. Then, again, the throne for ever with the kingdom for ever is more suited to Christ than to Solomon, a mere temporal king. From Christ, too, God's mercy did not depart, whereas on Solomon even God's anger alighted, after his luxury and idolatry. For Satan [3389] stirred up an Edomite as an enemy against him. Since, therefore, nothing of these things is compatible with Solomon, but only with Christ, the method of our interpretations will certainly be true; and the very issue of the facts shows that they were clearly predicted of Christ. And so in Him we shall have "the sure mercies of David." Him, not David, has God appointed for a testimony to the nations; Him, for a prince and commander to the nations, not David, who ruled over Israel alone. It is Christ whom all nations now invoke, which knew Him not; Christ to whom all races now betake themselves, whom they were ignorant of before. It is impossible that that should be said to be future, which you see (daily) coming to pass. __________________________________________________________________ [3371] Comp. adv. Judæos, 11 and 12. [3372] Ea paria. [3373] Evenire. [3374] Ps. ii. 7. [3375] Isa. xlii. 6, 7. [3376] Isa. lv. 4, 5. [3377] Isa. lv. 3. [3378] Censum. [Kaye, p. 149.] [3379] Ventris, "womb." [3380] Ps. cxxxii. 11. [3381] He treats "body" as here meaning womb. [3382] Ipsius. [3383] Floruit ex. [3384] Viro deputare. [3385] The four books of the Kings were sometimes regarded as two, "the first" of which contained 1 and 2 Samuel, "the second" 1 and 2 Kings. The reference in this place is to 2 Samuel vii. 12. [3386] He here again makes bowels synonymous with womb. [3387] Magis. [3388] Habendus in. [3389] In 1 Kings xi. 14, "the Lord" is said to have done this. Comp. 2 Sam. xxiv. 1 with 1 Chron. xxi. i. __________________________________________________________________ Chapter XXI.--The Call of the Gentiles Under the Influence of the Gospel Foretold. So you cannot get out of this notion of yours a basis for your difference between the two Christs, as if the Jewish Christ were ordained by the Creator for the restoration of the people alone [3390] from its dispersion, whilst yours was appointed by the supremely good God for the liberation of the whole human race. Because, after all, the earliest Christians are found on the side of the Creator, not of Marcion, [3391] all nations being called to His kingdom, from the fact that God set up that kingdom from the tree (of the cross), when no Cerdon was yet born, much less a Marcion. However, when you are refuted on the call of the nations, you betake yourself to proselytes. You ask, who among the nations can turn to the Creator, when those whom the prophet names are proselytes of individually different and private condition? [3392] "Behold," says Isaiah, "the proselytes shall come unto me through Thee," showing that they were even proselytes who were to find their way to God through Christ. But nations (Gentiles) also, like ourselves, had likewise their mention (by the prophet) as trusting in Christ. "And in His name," says he, "shall the Gentiles trust." Besides, the proselytes whom you substitute for the nations in prophecy, are not in the habit of trusting in Christ's name, but in the dispensation of Moses, from whom comes their instruction. But it was in the last days that the choice [3393] of the nations had its commencement. [3394] In these very words Isaiah says: "And it shall come to pass in the last days, that the mountain of the Lord," that is, God's eminence, "and the house of God," that is, Christ, the Catholic temple of God, in which God is worshipped, "shall be established upon the mountains," over all the eminences of virtues and powers; "and all nations shall come unto it; and many people shall go and say, Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and He will teach us His way, and we will walk in it: for out of Sion shall go forth the law, and the word of the Lord from Jerusalem." [3395] The gospel will be this "way," of the new law and the new word in Christ, no longer in Moses. "And He shall judge among the nations," even concerning their error. "And these shall rebuke a large nation," that of the Jews themselves and their proselytes. "And they shall beat their swords into ploughshares, and their spears [3396] into pruning-hooks;" in other words, they shall change into pursuits of moderation and peace the dispositions of injurious minds, and hostile tongues, and all kinds of evil, and blasphemy. "Nation shall not lift up sword against nation," shall not stir up discord. "Neither shall they learn war any more," [3397] that is, the provocation of hostilities; so that you here learn that Christ is promised not as powerful in war, but pursuing peace. Now you must deny either that these things were predicted, although they are plainly seen, or that they have been accomplished, although you read of them; else, if you cannot deny either one fact or the other, they must have been accomplished in Him of whom they were predicted. For look at the entire course of His call up to the present time from its beginning, how it is addressed to the nations (Gentiles) who are in these last days approaching to God the Creator, and not to proselytes, whose election [3398] was rather an event of the earliest days. Verily the apostles have annulled [3399] that belief of yours. __________________________________________________________________ [3390] i.e., the Jews. [3391] Or perhaps, "are found to belong to the Creator's Christ, not to Marcion's." [3392] Marcion denied that there was any prophecy of national or Gentile conversion; it was only the conversion of individual proselytes that he held. [3393] Allectio. [3394] Exorta est. [3395] Isa. ii. 2, 3. [3396] Sibynas, Sibune; hoplon dorati paraplesion. Hesychius, "Sibynam appellant Illyrii telum venabuli simile." Paulus, ex Festo, p. 336, Müll. (Oehler.) [3397] Isa. ii. 4. [3398] Allectio. [3399] Junius explains the author's induxerunt by deleverunt; i.e., "they annulled your opinion about proselytes being the sole called, by their promulgation of the gospel." __________________________________________________________________ Chapter XXII.--The Success of the Apostles, and Their Sufferings in the Cause of the Gospel, Foretold. You have the work of the apostles also predicted: "How beautiful are the feet of them which preach the gospel of peace, which bring good tidings of good," [3400] not of war nor evil tidings. In response to which is the psalm, "Their sound is gone through all the earth, and their words to the ends of the world;" [3401] that is, the words of them who carry round about the law that proceeded from Sion and the Lord's word from Jerusalem, in order that that might come to pass which was written: "They who were far from my righteousness, have come near to my righteousness and truth." [3402] When the apostles girded their loins for this business, they renounced the elders and rulers and priests of the Jews. Well, says he, but was it not above all things that they might preach the other god? Rather [3403] (that they might preach) that very self-same God, whose scripture they were with all their might fulfilling! "Depart ye, depart ye," exclaims Isaiah; "go ye out from thence, and touch not the unclean thing," that is blasphemy against Christ; "Go ye out of the midst of her," even of the synagogue. "Be ye separate who bear the vessels of the Lord." [3404] For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the [3405] nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, "Let us burst their bonds asunder, and cast away their yoke from us;" and this indeed (they did) after that "the heathen raged, and the people imagined vain devices;" after that "the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ." [3406] What did the apostles thereupon suffer? You answer: Every sort of iniquitous persecutions, from men that belonged indeed to that Creator who was the adversary of Him whom they were preaching. Then why does the Creator, if an adversary of Christ, not only predict that the apostles should incur this suffering, but even express His displeasure [3407] thereat? For He ought neither to predict the course of the other god, whom, as you contend, He knew not, nor to have expressed displeasure at that which He had taken care to bring about. "See how the righteous perisheth, and no man layeth it to heart; and how merciful men are taken away, and no man considereth. For the righteous man has been removed from the evil person." [3408] Who is this but Christ? "Come, say they, let us take away the righteous, because He is not for our turn, (and He is clean contrary to our doings)." [3409] Premising, therefore, and likewise subjoining the fact that Christ suffered, He foretold that His just ones should suffer equally with Him--both the apostles and all the faithful in succession; and He signed them with that very seal of which Ezekiel spake: "The Lord said unto me, Go through the gate, through the midst of Jerusalem, and set the mark Tau upon the foreheads of the men." [3410] Now the Greek letter Tau and our own letter T is the very form of the cross, which He predicted would be the sign on our foreheads in the true Catholic Jerusalem, [3411] in which, according to the twenty-first Psalm, the brethren of Christ or children of God would ascribe glory to God the Father, in the person of Christ Himself addressing His Father; "I will declare Thy name unto my brethren; in the midst of the congregation will I sing praise unto Thee." For that which had to come to pass in our day in His name, and by His Spirit, He rightly foretold would be of Him. And a little afterwards He says: "My praise shall be of Thee in the great congregation." [3412] In the sixty-seventh Psalm He says again: "In the congregations bless ye the Lord God." [3413] So that with this agrees also the prophecy of Malachi: "I have no pleasure in you, saith the Lord; neither will I accept your offerings: for from the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place sacrifice shall be offered unto my name, and a pure offering" [3414] --such as the ascription of glory, and blessing, and praise, and hymns. Now, inasmuch as all these things are also found amongst you, and the sign upon the forehead, [3415] and the sacraments of the church, and the offerings of the pure sacrifice, you ought now to burst forth, and declare that the Spirit of the Creator prophesied of your Christ. __________________________________________________________________ [3400] Isa. lii. 7 and Rom. x. 15. [3401] Ps. xix. 5. [3402] Pamelius regards this as a quotation from Isa. xlvi. 12, 13, only put narratively, in order to indicate briefly its realization. [3403] Atquin. [3404] Isa. lii. 11. [3405] Universæ. [3406] Comp. Ps. ii. 2, 3, with Acts iv. 25-30. [3407] Exprobrat. [3408] Isa. lvii. 1. [3409] Wisd. of Sol. ii. 12. [3410] Ezek. ix. 4. The ms. which T. used seems to have agreed with the versions of Theodotion and Aquila mentioned thus by Origen (Selecta in Ezek.): ho de 'Akulas kai Theodotion phasi. Semeiosis tou Thau epi ta metopa, k.t.l. Origen, in his own remarks, refers to the sign of the cross, as indicated by this letter. Ed. Bened. (by Migne), iii. 802. [3411] [Ambiguous, according to Kaye, p. 304, may mean a transition from Paganism to true Christianity.] [3412] Ps. xxii. 22, 25. [3413] Ps. lxviii. 26. [3414] Mal. i. 10, 11. [3415] [Kaye remarks that traditions of practice, unlike the traditions of doctrine, may be varied according to times and circumstances. See p. 286.] __________________________________________________________________ Chapter XXIII.--The Dispersion of the Jews, and Their Desolate Condition for Rejecting Christ, Foretold. Now, since you join the Jews in denying that their Christ has come, recollect also what is that end which they were predicted as about to bring on themselves after the time of Christ, for the impiety wherewith they both rejected and slew Him. For it began to come to pass from that day, when, according to Isaiah, "a man threw away his idols of gold and of silver, which they made into useless and hurtful objects of worship;" [3416] in other words, from the time when he threw away his idols after the truth had been made clear by Christ. Consider whether what follows in the prophet has not received its fulfilment: "The Lord of hosts hath taken away from Judah and from Jerusalem, amongst other things, both the prophet and the wise artificer;" [3417] that is, His Holy Spirit, who builds the church, which is indeed the temple, and household and city of God. For thenceforth God's grace failed amongst them; and "the clouds were commanded to rain no rain upon the vineyard" of Sorech; to withhold, that is, the graces of heaven, that they shed no blessing upon "the house of Israel," which had but produced "the thorns" wherewith it had crowned the Lord, and "instead of righteousness, the cry" wherewith it had hurried Him away to the cross. [3418] And so in this manner the law and the prophets were until John, but the dews of divine grace were withdrawn from the nation. After his time their madness still continued, and the name of the Lord was blasphemed by them, as saith the Scripture: "Because of you my name is continually blasphemed amongst the nations" [3419] (for from them did the blasphemy originate); neither in the interval from Tiberius to Vespasian did they learn repentance. [3420] Therefore "has their land become desolate, their cities are burnt with fire, their country strangers are devouring before their own eyes; the daughter of Sion has been deserted like a cottage in a vineyard, or a lodge in a garden of cucumbers," [3421] ever since the time when "Israel acknowledged not the Lord, and the people understood Him not, but forsook Him, and provoked the Holy One of Israel unto anger." [3422] So likewise that conditional threat of the sword, "If ye refuse and hear me not, the sword shall devour you," [3423] has proved that it was Christ, for rebellion against whom they have perished. In the fifty-eighth Psalm He demands of the Father their dispersion: "Scatter them in Thy power." [3424] By Isaiah He also says, as He finishes a prophecy of their consumption by fire: [3425] "Because of me has this happened to you; ye shall lie down in sorrow." [3426] But all this would be unmeaning enough, if they suffered this retribution not on account of Him, who had in prophecy assigned their suffering to His own cause, but for the sake of the Christ of the other god. Well, then, although you affirm that it is the Christ of the other god who was driven to the cross by the powers and authorities of the Creator, as it were by hostile beings, still I have to say, See how manifestly He was defended [3427] by the Creator: there were given to Him both "the wicked for His burial," even those who had strenuously maintained that His corpse had been stolen, "and the rich for His death," [3428] even those who had redeemed Him from the treachery of Judas, as well as from the lying report of the soldiers that His body had been taken away. Therefore these things either did not happen to the Jews on His account, in which case you will be refuted by the sense of the Scriptures tallying with the issue of the facts and the order of the times, or else they did happen on His account, and then the Creator could not have inflicted the vengeance except for His own Christ; nay, He must have rather had a reward for Judas, if it had been his master's enemy whom they put to death. At all events, [3429] if the Creator's Christ has not come yet, on whose account the prophecy dooms them to such sufferings, they will have to endure the sufferings when He shall have come. Then where will there be a daughter of Sion to be reduced to desolation, for there is none now to be found? Where will there be cities to be burnt with fire, for they are now in heaps? [3430] Where a nation to be dispersed, which is already in banishment? Restore to Judæa its former state, that the Creator's Christ may find it, and then you may contend that another Christ has come. But then, again, [3431] how is it that He can have permitted to range through [3432] His own heaven one whom He was some day to put to death on His own earth, after the more noble and glorious region of His kingdom had been violated, and His own very palace and sublimest height had been trodden by him? Or was it only in appearance rather that he did this? [3433] God is no doubt [3434] a jealous God! Yet he gained the victory. You should blush with shame, who put your faith in a vanquished god! What have you to hope for from him, who was not strong enough to protect himself? For it was either through his infirmity that he was crushed by the powers and human agents of the Creator, or else through maliciousness, in order that he might fasten so great a stigma on them by his endurance of their wickedness. __________________________________________________________________ [3416] Isa. ii. 20. [3417] Architectum, Isa. iii. 1-3, abridged. [3418] Isa. v. 6, 7. [3419] Isa. lii. 5. [3420] Compare Adv. Judæos, 13, p. 171, for a like statement. [3421] Isa. i. 7, 8. [3422] Isa. i. 3, 4. [3423] Isa. i. 20. [3424] Ps. lix. 11. [3425] Exustionem. [3426] Isa. l. 11. [3427] Defensus, perhaps "claimed." [3428] See Isa. liii. 9. [3429] Certe. [3430] Compare a passage in the Apology, chap. xxi. p. 34, supra. [3431] Jam vero. [3432] Admiserit per. [3433] Hoc affectavit. [3434] Plane. __________________________________________________________________ Chapter XXIV.--Christ's Millennial and Heavenly Glory in Company with His Saints. Yes, certainly, [3435] you say, I do hope from Him that which amounts in itself to a proof of the diversity (of Christs), God's kingdom in an everlasting and heavenly possession. Besides, your Christ promises to the Jews their primitive condition, with the recovery of their country; and after this life's course is over, repose in Hades [3436] in Abraham's bosom. Oh, most excellent God, when He restores in amnesty [3437] what He took away in wrath! Oh, what a God is yours, who both wounds and heals, creates evil and makes peace! Oh, what a God, that is merciful even down to Hades! I shall have something to say about Abraham's bosom in the proper place. [3438] As for the restoration of Judæa, however, which even the Jews themselves, induced by the names of places and countries, hope for just as it is described, [3439] it would be tedious to state at length [3440] how the figurative [3441] interpretation is spiritually applicable to Christ and His church, and to the character and fruits thereof; besides, the subject has been regularly treated [3442] in another work, which we entitle De Spe Fidelium. [3443] At present, too, it would be superfluous [3444] for this reason, that our inquiry relates to what is promised in heaven, not on earth. But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, [3445] "let down from heaven," [3446] which the apostle also calls "our mother from above;" [3447] and, while declaring that our politeuma , or citizenship, is in heaven, [3448] he predicates of it [3449] that it is really a city in heaven. This both Ezekiel had knowledge of [3450] and the Apostle John beheld. [3451] And the word of the new prophecy which is a part of our belief, [3452] attests how it foretold that there would be for a sign a picture of this very city exhibited to view previous to its manifestation. This prophecy, indeed, has been very lately fulfilled in an expedition to the East. [3453] For it is evident from the testimony of even heathen witnesses, that in Judæa there was suspended in the sky a city early every morning for forty days. As the day advanced, the entire figure of its walls would wane gradually, [3454] and sometimes it would vanish instantly. [3455] We say that this city has been provided by God for receiving the saints on their resurrection, and refreshing them with the abundance of all really spiritual blessings, as a recompense for those which in the world we have either despised or lost; since it is both just and God-worthy that His servants should have their joy in the place where they have also suffered affliction for His name's sake. Of the heavenly kingdom this is the process. [3456] After its thousand years are over, within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts there will ensue the destruction of the world and the conflagration of all things at the judgment: we shall then be changed in a moment into the substance of angels, even by the investiture of an incorruptible nature, and so be removed to that kingdom in heaven of which we have now been treating, just as if it had not been predicted by the Creator, and as if it were proving Christ to belong to the other god and as if he were the first and sole revealer of it. But now learn that it has been, in fact, predicted by the Creator, and that even without prediction it has a claim upon our faith in respect of [3457] the Creator. What appears to be probable to you, when Abraham's seed, after the primal promise of being like the sand of the sea for multitude, is destined likewise to an equality with the stars of heaven--are not these the indications both of an earthly and a heavenly dispensation? [3458] When Isaac, in blessing his son Jacob, says, "God give thee of the dew of heaven, and the fatness of the earth," [3459] are there not in his words examples of both kinds of blessing? Indeed, the very form of the blessing is in this instance worthy of notice. For in relation to Jacob, who is the type of the later and more excellent people, that is to say ourselves, [3460] first comes the promise of the heavenly dew, and afterwards that about the fatness of the earth. So are we first invited to heavenly blessings when we are separated from the world, and afterwards we thus find ourselves in the way of obtaining also earthly blessings. And your own gospel likewise has it in this wise: "Seek ye first the kingdom of God, and these things shall be added unto you." [3461] But to Esau the blessing promised is an earthly one, which he supplements with a heavenly, after the fatness of the earth, saying, "Thy dwelling shall be also of the dew of heaven." [3462] For the dispensation of the Jews (who were in Esau, the prior of the sons in birth, but the later in affection [3463] ) at first was imbued with earthly blessings through the law, and afterwards brought round to heavenly ones through the gospel by faith. When Jacob sees in his dream the steps of a ladder set upon the earth, and reaching to heaven, with angels ascending and descending thereon, and the Lord standing above, we shall without hesitation venture to suppose, [3464] that by this ladder the Lord has in judgment appointed that the way to heaven is shown to men, whereby some may attain to it, and others fall therefrom. For why, as soon as he awoke out of his sleep, and shook through a dread of the spot, does he fall to an interpretation of his dream? He exclaims, "How terrible is this place!" And then adds, "This is none other than the house of God; this is the gate of heaven!" [3465] For he had seen Christ the Lord, the temple of God, and also the gate by whom heaven is entered. Now surely he would not have mentioned the gate of heaven, if heaven is not entered in the dispensation of the [3466] Creator. But there is now a gate provided by Christ, which admits and conducts to glory. Of this Amos says: "He buildeth His ascensions into heaven;" [3467] certainly not for Himself alone, but for His people also, who will be with Him. "And Thou shalt bind them about Thee," says he, "like the adornment of a bride." [3468] Accordingly the Spirit, admiring such as soar up to the celestial realms by these ascensions, says, "They fly, as if they were kites; they fly as clouds, and as young doves, unto me" [3469] --that is, simply like a dove. [3470] For we shall, according to the apostle, be caught up into the clouds to meet the Lord (even the Son of man, who shall come in the clouds, according to Daniel [3471] ) and so shall we ever be with the Lord, [3472] so long as He remains both on the earth and in heaven, who, against such as are thankless for both one promise and the other, calls the elements themselves to witness: "Hear, O heaven, and give ear, O earth." [3473] Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption [3474] of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation [3475] of a (perhaps [3476] ) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence, [3477] that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state. [3478] Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last! [3479] O hollow pretence of a mighty promise! __________________________________________________________________ [3435] Immo. [3436] Apud inferos. [3437] Placatus. [3438] See below, in book iv. chap. iv. [3439] Ita ut describitur, i.e., in the literal sense. [3440] Persequi. [3441] Allegorica. [3442] Digestum. [3443] On the Hope of the Faithful. This work, which is not extant (although its title appears in one of the oldest mss. of Tertullian, the Codex Agobardinus), is mentioned by St. Jerome in his Commentary on Ezekiel, chap. xxxvi.; in the preface to his Comment. on Isaiah, chap. xviii.; and in his notice of Papias of Hierapolis (Oehler). [3444] Otiosum. [3445] [See Kaye's important Comment. p. 345.] [3446] Rev. xxi. 2. [3447] Gal. iv. 26. [3448] Phil. iii. 20, "our conversation," A.V. [3449] Deputat. [3450] Ezek. xlviii. 30-35. [3451] Rev. xxi. 10-23. [3452] That is, the Montanist. [Regarded as conclusive; but not conclusive evidence of an accomplished lapse from Catholic Communion.] [3453] He means that of Severus against the Parthians. Tertullian is the only author who mentions this prodigy. [3454] Evanescente. [3455] Et alias de proximo nullam: or "de proximo" may mean, "on a near approach." [3456] Ratio. [3457] Apud: or, "in the dispensation of the Creator." [3458] Dispositionis. [3459] Gen. xxvii. 28. [3460] Nostri, i.e., Christians. [Not Montanist, but Catholic.] [3461] Luke xii. 31. [3462] Gen. xxvii. 39. [3463] Judæorum enim dispositio in Esau priorum natu et posteriorum affectu filiorum. This is the original of a difficult passage, in which Tertullian, who has taken Jacob as a type of the later, the Christian church, seems to make Esau the symbol of the former, the Jewish church, which, although prior in time, was later in allegiance to the full truth of God. [3464] Temere, si forte, interpretabimur. [3465] Gen. xxviii. 12-17. [3466] Apud. [3467] Amos ix. 6. [3468] Isa. xlix. 18. [3469] Isa. lx. 8. [3470] In allusion to the dove as the symbol of the Spirit, see Matt. iii. 16. [3471] Dan. vii. 13. [3472] 1 Thess. iv. 17. [3473] Isa. i. 2. [3474] Præjudicium. [3475] Præconium. [3476] Si forte. [3477] Indulgentiæ. [3478] Regiam: perhaps "capital" or "palace." [3479] Omne. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book IV. [3480] In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that "The Old Testament is Not Contrary to the New." It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. ------------------------ Chapter I.--Examination of the Antitheses of Marcion, Bringing Them to the Test of Marcion's Own Gospel. Certain True Antitheses in the Dispensations of the Old and the New Testaments. These Variations Quite Compatible with One and the Same God, Who Ordered Them. Every opinion and the whole scheme [3481] of the impious and sacrilegious Marcion we now bring to the test [3482] of that very Gospel which, by his process of interpolation, he has made his own. To encourage a belief of this Gospel he has actually [3483] devised for it a sort of dower, [3484] in a work composed of contrary statements set in opposition, thence entitled Antitheses, and compiled with a view to such a severance of the law from the gospel as should divide the Deity into two, nay, diverse, gods--one for each Instrument, or Testament [3485] as it is more usual to call it; that by such means he might also patronize [3486] belief in "the Gospel according to the Antitheses." These, however, I would have attacked in special combat, hand to hand; that is to say, I would have encountered singly the several devices of the Pontic heretic, if it were not much more convenient to refute them in and with that very gospel to which they contribute their support. Although it is so easy to meet them at once with a peremptory demurrer, [3487] yet, in order that I may both make them admissible in argument, and account them valid expressions of opinion, and even contend that they make for our side, that so there may be all the redder shame for the blindness of their author, we have now drawn out some antitheses of our own in opposition to Marcion. And indeed [3488] I do allow that one order did run its course in the old dispensation under the Creator, [3489] and that another is on its way in the new under Christ. I do not deny that there is a difference in the language of their documents, in their precepts of virtue, and in their teachings of the law; but yet all this diversity is consistent with one and the same God, even Him by whom it was arranged and also foretold. Long ago [3490] did Isaiah declare that "out of Sion should go forth the law, and the word of the Lord from Jerusalem" [3491] --some other law, that is, and another word. In short, says he, "He shall judge among the nations, and shall rebuke many people;" [3492] meaning not those of the Jewish people only, but of the nations which are judged by the new law of the gospel and the new word of the apostles, and are amongst themselves rebuked of their old error as soon as they have believed. And as the result of this, "they beat their swords into ploughshares, and their spears (which are a kind of hunting instruments) into pruning-hooks;" [3493] that is to say, minds, which once were fierce and cruel, are changed by them into good dispositions productive of good fruit. And again: "Hearken unto me, hearken unto me, my people, and ye kings, give ear unto me; for a law shall proceed from me, and my judgment for a light to the nations;" [3494] wherefore He had determined and decreed that the nations also were to be enlightened by the law and the word of the gospel. This will be that law which (according to David also) is unblameable, because "perfect, converting the soul" [3495] from idols unto God. This likewise will be the word concerning which the same Isaiah says, "For the Lord will make a decisive word in the land." [3496] Because the New Testament is compendiously short, [3497] and freed from the minute and perplexing [3498] burdens of the law. But why enlarge, when the Creator by the same prophet foretells the renovation more manifestly and clearly than the light itself? "Remember not the former things, neither consider the things of old" (the old things have passed away, and new things are arising). "Behold, I will do new things, which shall now spring forth." [3499] So by Jeremiah: "Break up for yourselves new pastures, [3500] and sow not among thorns, and circumcise yourselves in the foreskin of your heart." [3501] And in another passage: "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Jacob, and with the house of Judah; not according to the covenant that I made with their fathers in the day when I arrested their dispensation, in order to bring them out of the land of Egypt." [3502] He thus shows that the ancient covenant is temporary only, when He indicates its change; also when He promises that it shall be followed by an eternal one. For by Isaiah He says: "Hear me, and ye shall live; and I will make an everlasting covenant with you," adding "the sure mercies of David," [3503] in order that He might show that that covenant was to run its course in Christ. That He was of the family of David, according to the genealogy of Mary, [3504] He declared in a figurative way even by the rod which was to proceed out of the stem of Jesse. [3505] Forasmuch then as he said, that from the Creator there would come other laws, and other words, and new dispensations of covenants, indicating also that the very sacrifices were to receive higher offices, and that amongst all nations, by Malachi when he says: "I have no pleasure in you, saith the Lord, neither will I accept your sacrifices at your hands. For from the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place a sacrifice is offered unto my name, even a pure offering" [3506] --meaning simple prayer from a pure conscience,--it is of necessity that every change which comes as the result of innovation, introduces a diversity in those things of which the change is made, from which diversity arises also a contrariety. For as there is nothing, after it has undergone a change, which does not become different, so there is nothing different which is not contrary. [3507] Of that very thing, therefore, there will be predicated a contrariety in consequence of its diversity, to which there accrued a change of condition after an innovation. He who brought about the change, the same instituted the diversity also; He who foretold the innovation, the same announced beforehand the contrariety likewise. Why, in your interpretation, do you impute a difference in the state of things to a difference of powers? Why do you wrest to the Creator's prejudice those examples from which you draw your antitheses, when you may recognise them all in His sensations and affections? "I will wound," He says, "and I will heal;" "I will kill," He says again, "and I will make alive" [3508] --even the same "who createth evil and maketh peace;" [3509] from which you are used even to censure Him with the imputation of fickleness and inconstancy, as if He forbade what He commanded, and commanded what He forbade. Why, then, have you not reckoned up the Antitheses also which occur in the natural works of the Creator, who is for ever contrary to Himself? You have not been able, unless I am misinformed, to recognise the fact, [3510] that the world, at all events, [3511] even amongst your people of Pontus, is made up of a diversity of elements which are hostile to one another. [3512] It was therefore your bounden duty first to have determined that the god of the light was one being, and the god of darkness was another, in such wise that you might have been able to have distinctly asserted one of them to be the god of the law and the other the god of the gospel. It is, however, the settled conviction already [3513] of my mind from manifest proofs, that, as His works and plans [3514] exist in the way of Antitheses, so also by the same rule exist the mysteries of His religion. [3515] __________________________________________________________________ [3480] [The remarks of Bishop Kaye on our author's Marcion are simply invaluable, and the student cannot dispense with what is said more particularly of this Book. See Kaye, pp. 450-480.] [3481] Paraturam. [3482] Provocamus ad. [Kaye, p. 469, refers to Schleiermacher's Critical Essay on St. Luke and to a learned note of Mr. Andrews Norton of Harvard (vol. iii. Appendix C.) for valuable remarks on Marcion's Gospel.] [3483] Et, emphatic. [3484] Dotem quandam. [3485] [See cap. 2, infra.] [3486] Patrocinaretur. [3487] Præscriptive occurere. This law term (the Greek paragraphe) seems to refer to the Church's "rule of faith" (præscriptio), which he might at once put in against Marcion's heresy; only he prefers to refute him on his own ground. [3488] Atque adeo. [3489] Apud Creatorem. [3490] Olim. [3491] Isa. ii. 3. [3492] Isa. ii. 4. [3493] Isa. ii. 4. [3494] Isa. ii. 4, according to the Sept. [3495] Ps. xix. 7. [3496] T.'s version of Isa. x. 23. "Decisus Sermo" ="determined" of A.V. [3497] Compendiatum. [3498] Laciniosis. [3499] Isa. xliii. 18, 19. [3500] Novate novamen novum. Agricultural words. [3501] Altered version of Jer. iv. 3, 4. [3502] Jer. xxxi. 31, 32, with slight change. [3503] Isa. lv. 3. [3504] Secundum Mariæ censum. See Kitto's Cyclopædia of Biblical Literature (third edition), in the article "Genealogy of Jesus Christ," where the translator of this work has largely given reasons for believing that St. Luke in his genealogy, (chap. iii.) has traced the descent of the Virgin Mary. To the authorities there given may be added this passage of Tertullian, and a fuller one, Adversus Judæos, ix., towards the end. [p. 164, supra.] [3505] Isa. xi. 1. [3506] Mal. i. 10, 11. [3507] To its former self. [3508] Deut. xxxii. 39. [3509] Isa. xlv. 7. [3510] Recogitare. [3511] Saltim. [3512] Æmularum invicem. [3513] Præjudicatum est. [3514] In the external world. [3515] Sacramenta. __________________________________________________________________ Chapter II.--St. Luke's Gospel, Selected by Marcion as His Authority, and Mutilated by Him. The Other Gospels Equally Authoritative. Marcion's Terms of Discussion, However, Accepted, and Grappled with on the Footing of St. Luke's Gospel Alone. You have now our answer to the Antitheses compendiously indicated by us. [3516] I pass on to give a proof of the Gospel [3517] --not, to be sure, of Jewry, but of Pontus--having become meanwhile [3518] adulterated; and this shall indicate [3519] the order by which we proceed. We lay it down as our first position, that the evangelical Testament [3520] has apostles for its authors, [3521] to whom was assigned by the Lord Himself this office of publishing the gospel. Since, however, there are apostolic [3522] men also, [3523] they are yet not alone, but appear with apostles and after apostles; because the preaching of disciples might be open to the suspicion of an affectation of glory, if there did not accompany it [3524] the authority of the masters, which means that of Christ, [3525] for it was that which made the apostles their masters. Of the apostles, therefore, John and Matthew first instil [3526] faith into us; whilst of apostolic men, Luke and Mark renew it afterwards. [3527] These all start with the same principles of the faith, [3528] so far as relates to the one only God the Creator and His Christ, how that He was born of the Virgin, and came to fulfil [3529] the law and the prophets. Never mind [3530] if there does occur some variation in the order of their narratives, provided that there be agreement in the essential matter [3531] of the faith, in which there is disagreement with Marcion. Marcion, on the other hand, you must know, [3532] ascribes no author to his Gospel, as if it could not be allowed him to affix a title to that from which it was no crime (in his eyes) to subvert [3533] the very body. And here I might now make a stand, and contend that a work ought not to be recognised, which holds not its head erect, which exhibits no consistency, which gives no promise of credibility from the fulness of its title and the just profession of its author. But we prefer to join issue [3534] on every point; nor shall we leave unnoticed [3535] what may fairly be understood to be on our side. [3536] Now, of the authors whom we possess, Marcion seems to have singled out Luke [3537] for his mutilating process. [3538] Luke, however, was not an apostle, but only an apostolic man; not a master, but a disciple, and so inferior to a master--at least as far subsequent to [3539] him as the apostle whom he followed (and that, no doubt, was Paul [3540] ) was subsequent to the others; so that, had Marcion even published his Gospel in the name of St. Paul himself, the single authority of the document, [3541] destitute of all support from preceding authorities, would not be a sufficient basis for our faith. There would be still wanted that Gospel which St. Paul found in existence, to which he yielded his belief, and with which he so earnestly wished his own to agree, that he actually on that account went up to Jerusalem to know and consult the apostles, "lest he should run, or had been running in vain;" [3542] in other words, that the faith which he had learned, and the gospel which he was preaching, might be in accordance with theirs. Then, at last, having conferred with the (primitive) authors, and having agreed with them touching the rule of faith, they joined their hands in fellowship, and divided their labours thenceforth in the office of preaching the gospel, so that they were to go to the Jews, and St. Paul to the Jews and the Gentiles. Inasmuch, therefore, as the enlightener of St. Luke himself desired the authority of his predecessors for both his own faith and preaching, how much more may not I require for Luke's Gospel that which was necessary for the Gospel of his master. [3543] __________________________________________________________________ [3516] Expeditam a nobis. [3517] [The term euangelion was often employed for a written book, says Kaye (p. 298), who refers to Book i. cap. 1. supra, etc.] [3518] Interim, perhaps "occasionally." [3519] Præstructuram. [3520] Instrumentum. [See cap. 1, supra. And, above, note 9. Also in cap. iii. and the Apology, (cap. xlvii.) he calls the Testaments, Digests, or Sancta Digesta.] [3521] By this canon of his, that the true Gospels must have for their authors either apostles or companions and disciples of apostles, he shuts out the false Gospels of the heretics, such as the Ebionites, Encratites, Nazarenes, and Marcionites (Le Prieur). [3522] Apostolicos, companions of the apostles associated in the authorship. [3523] He means, of course, St. Mark and St. Luke. [3524] Adsistat illi. [3525] Immo Christi. [3526] Insinuant. [3527] Instaurant. [3528] Isdem regulis. [3529] Supplementum. [3530] Viderit. [3531] De capite. [3532] Scilicet. [3533] Evertere. [3534] Congredi. [3535] Dissimulamus. [3536] Ex nostro. [3537] Compare Irenæus, Adversus Hæreses (Harvey), i. 25 and iii. 11; also Epiphanius, Hær. xlii. See also the editor's notes on the passages in Irenæus, who quotes other authorities also, and shows the particulars of Marcion's mutilations. [Vol. I. 429.] [3538] Quem cæderet. [3539] Posterior. [3540] See Hieronymi, Catal. Scriptt. Eccles. 7, and Fabricius' notes. [3541] Instrumenti. [3542] Gal. ii. 2. [3543] [Dr. Holmes not uniformly, yet constantly inserts the prefix St. before the name of Paul, and brackets it, greatly disfiguring the page. It is not in our author's text, but I venture to dispense with the ever-recurring brackets.] __________________________________________________________________ Chapter III. [3544] --Marcion Insinuated the Untrustworthiness of Certain Apostles Whom St. Paul Rebuked. The Rebuke Shows that It Cannot Be Regarded as Derogating from Their Authority. The Apostolic Gospels Perfectly Authentic. In the scheme of Marcion, on the contrary, [3545] the mystery [3546] of the Christian religion begins from the discipleship of Luke. Since, however, it was on its course previous to that point, it must have had [3547] its own authentic materials, [3548] by means of which it found its own way down to St. Luke; and by the assistance of the testimony which it bore, Luke himself becomes admissible. Well, but [3549] Marcion, finding the Epistle of Paul to the Galatians (wherein he rebukes even apostles [3550] for "not walking uprightly according to the truth of the gospel," [3551] as well as accuses certain false apostles of perverting the gospel of Christ), labours very hard to destroy the character [3552] of those Gospels which are published as genuine [3553] and under the name of apostles, in order, forsooth, to secure for his own Gospel the credit which he takes away from them. But then, even if he censures Peter and John and James, who were thought to be pillars, it is for a manifest reason. They seemed to be changing their company [3554] from respect of persons. And yet as Paul himself "became all things to all men," [3555] that he might gain all, it was possible that Peter also might have betaken himself to the same plan of practising somewhat different from what he taught. And, in like manner, if false apostles also crept in, their character too showed itself in their insisting upon circumcision and the Jewish ceremonies. So that it was not on account of their preaching, but of their conversation, that they were marked by St. Paul, who would with equal impartiality have marked them with censure, if they had erred at all with respect to God the Creator or His Christ. Each several case will therefore have to be distinguished. When Marcion complains that apostles are suspected (for their prevarication and dissimulation) of having even depraved the gospel, he thereby accuses Christ, by accusing those whom Christ chose. If, then, the apostles, who are censured simply for inconsistency of walk, composed the Gospel in a pure form, [3556] but false apostles interpolated their true record; and if our own copies have been made from these, [3557] where will that genuine text [3558] of the apostle's writings be found which has not suffered adulteration? Which was it that enlightened Paul, and through him Luke? It is either completely blotted out, as if by some deluge--being obliterated by the inundation of falsifiers--in which case even Marcion does not possess the true Gospel; or else, is that very edition which Marcion alone possesses the true one, that is, of the apostles? How, then, does that agree with ours, which is said not to be (the work) of apostles, but of Luke? Or else, again, if that which Marcion uses is not to be attributed to Luke simply because it does agree with ours (which, of course, [3559] is, also adulterated in its title), then it is the work of apostles. Our Gospel, therefore, which is in agreement with it, is equally the work of apostles, but also adulterated in its title. [3560] __________________________________________________________________ [3544] This is Oehler's arrangement of the chapter, for the sake of the sense. The former editions begin this third chapter with "Sed enim Marcion nactus." [3545] Aliud est si. [3546] Sacramentum. [3547] Habuit utique. [3548] Paraturam. [3549] Sed enim. [3550] See Gal. ii. 13, 14. [3551] Compare what has been already said in book i. chap. 20, and below in book v. chap. 3. See also Tertullian's treatise, De Præscript. Hæret. chap. 23. [Kaye, p. 275.] [3552] Statum. [3553] Propria. [3554] Variare convictum. [3555] 1 Cor. ix. 22. [3556] Integrum. [3557] Inde nostra digesta. [3558] Germanum instrumentum. [3559] That is, according to the Marcionite cavil. [3560] De titulo quoque. __________________________________________________________________ Chapter IV.--Each Side Claims to Possess the True Gospel. Antiquity the Criterion of Truth in Such a Matter. Marcion's Pretensions as an Amender of the Gospel. We must follow, then, the clue [3561] of our discussion, meeting every effort of our opponents with reciprocal vigor. I say that my Gospel is the true one; Marcion, that his is. I affirm that Marcion's Gospel is adulterated; Marcion, that mine is. Now what is to settle the point for us, except it be that principle [3562] of time, which rules that the authority lies with that which shall be found to be more ancient; and assumes as an elemental truth, [3563] that corruption (of doctrine) belongs to the side which shall be convicted of comparative lateness in its origin. [3564] For, inasmuch as error [3565] is falsification of truth, it must needs be that truth therefore precede error. A thing must exist prior to its suffering any casualty; [3566] and an object [3567] must precede all rivalry to itself. Else how absurd it would be, that, when we have proved our position to be the older one, and Marcion's the later, ours should yet appear to be the false one, before it had even received from truth its objective existence; [3568] and Marcion's should also be supposed to have experienced rivalry at our hands, even before its publication; and, in fine, that that should be thought to be the truer position which is the later one--a century [3569] later than the publication of all the many and great facts and records of the Christian religion, which certainly could not have been published without, that is to say, before, the truth of the gospel. With regard, then, to the pending [3570] question, of Luke's Gospel (so far as its being the common property [3571] of ourselves and Marcion enables it to be decisive of the truth, [3572] ) that portion of it which we alone receive [3573] is so much older than Marcion, that Marcion himself once believed it, when in the first warmth of faith he contributed money to the Catholic church, which along with himself was afterwards rejected, [3574] when he fell away from our truth into his own heresy. What if the Marcionites have denied that he held the primitive faith amongst ourselves, in the face even of his own letter? What, if they do not acknowledge the letter? They, at any rate, receive his Antitheses; and more than that, they make ostentatious use [3575] of them. Proof out of these is enough for me. For if the Gospel, said to be Luke's which is current amongst us [3576] (we shall see whether it be also current with Marcion), is the very one which, as Marcion argues in his Antitheses, was interpolated by the defenders of Judaism, for the purpose of such a conglomeration with it of the law and the prophets as should enable them out of it to fashion their Christ, surely he could not have so argued about it, unless he had found it (in such a form). No one censures things before they exist, [3577] when he knows not whether they will come to pass. Emendation never precedes the fault. To be sure, [3578] an amender of that Gospel, which had been all topsy-turvy [3579] from the days of Tiberius to those of Antoninus, first presented himself in Marcion alone--so long looked for by Christ, who was all along regretting that he had been in so great a hurry to send out his apostles without the support of Marcion! But for all that, [3580] heresy, which is for ever mending the Gospels, and corrupting them in the act, is an affair of man's audacity, not of God's authority; and if Marcion be even a disciple, he is yet not "above his master;" [3581] if Marcion be an apostle, still as Paul says, "Whether it be I or they, so we preach;" [3582] if Marcion be a prophet, even "the spirits of the prophets will be subject to the prophets," [3583] for they are not the authors of confusion, but of peace; or if Marcion be actually an angel, he must rather be designated "as anathema than as a preacher of the gospel," [3584] because it is a strange gospel which he has preached. So that, whilst he amends, he only confirms both positions: both that our Gospel is the prior one, for he amends that which he has previously fallen in with; and that that is the later one, which, by putting it together out of the emendations of ours, he has made his own Gospel, and a novel one too. __________________________________________________________________ [3561] Funis ducendus est. [3562] Ratio. [3563] Præjudicans. [3564] Posterius revincetur. See De Præscriptione Hæret., which goes on this principle of time. Compare especially chapters xxix. and xxx. [p. 256, supra.] [3565] Falsum. [3566] Passione. [3567] Materia. [3568] De veritate materiam. [3569] Sæculo post. [3570] Interim. [3571] Communio ejus. [3572] De veritate disceptat. [3573] Quod est secundum nos. [A note of T.'s position.] [3574] Projectam. [Catholic = Primitive.] [3575] Præferunt. [3576] Penes nos. [3577] Post futura. [3578] Sane. [3579] Eversi. [3580] Nisi quod. [3581] Matt. x. 24. [3582] 1 Cor. xv. 11. [3583] 1 Cor. xiv. 32. [3584] Gal. i. 8. __________________________________________________________________ Chapter V.--By the Rule of Antiquity, the Catholic Gospels are Found to Be True, Including the Real St. Luke's. Marcion's Only a Mutilated Edition. The Heretic's Weakness and Inconsistency in Ignoring the Other Gospels. [3585] On the whole, then, if that is evidently more true which is earlier, if that is earlier which is from the very beginning, if that is from the beginning which has the apostles for its authors, then it will certainly be quite as evident, that that comes down from the apostles, which has been kept as a sacred deposit [3586] in the churches of the apostles. Let us see what milk the Corinthians drank from Paul; to what rule of faith the Galatians were brought for correction; what the Philippians, the Thessalonians, the Ephesians read by it; what utterance also the Romans give, so very near [3587] (to the apostles), to whom Peter and Paul conjointly [3588] bequeathed the gospel even sealed with their own blood. We have also St. John's foster churches. [3589] For although Marcion rejects his Apocalypse, the order [3590] of the bishops (thereof), when traced up to their origin, will yet rest on John as their author. In the same manner is recognised the excellent source [3591] of the other churches. I say, therefore, that in them (and not simply such of them as were founded by apostles, but in all those which are united with them in the fellowship of the mystery of the gospel of Christ [3592] ) that Gospel of Luke which we are defending with all our might has stood its ground from its very first publication; whereas Marcion's Gospel is not known to most people, and to none whatever is it known without being at the same time [3593] condemned. It too, of course, [3594] has its churches, but specially its own--as late as they are spurious; and should you want to know their original, [3595] you will more easily discover apostasy in it than apostolicity, with Marcion forsooth as their founder, or some one of Marcion's swarm. [3596] Even wasps make combs; [3597] so also these Marcionites make churches. The same authority of the apostolic churches will afford evidence [3598] to the other Gospels also, which we possess equally through their means, [3599] and according to their usage--I mean the Gospels of John and Matthew--whilst that which Mark published may be affirmed to be Peter's [3600] whose interpreter Mark was. For even Luke's form [3601] of the Gospel men usually ascribe to Paul. [3602] And it may well seem [3603] that the works which disciples publish belong to their masters. Well, then, Marcion ought to be called to a strict account [3604] concerning these (other Gospels) also, for having omitted them, and insisted in preference [3605] on Luke; as if they, too, had not had free course in the churches, as well as Luke's Gospel, from the beginning. Nay, it is even more credible that they [3606] existed from the very beginning; for, being the work of apostles, they were prior, and coeval in origin with [3607] the churches themselves. But how comes it to pass, if the apostles published nothing, that their disciples were more forward in such a work; for they could not have been disciples, without any instruction from their masters? If, then, it be evident that these (Gospels) also were current in the churches, why did not Marcion touch them--either to amend them if they were adulterated, or to acknowledge them if they were uncorrupt? For it is but natural [3608] that they who were perverting the gospel, should be more solicitous about the perversion of those things whose authority they knew to be more generally received. Even the false apostles (were so called) on this very account, because they imitated the apostles by means of their falsification. In as far, then, as he might have amended what there was to amend, if found corrupt, in so far did he firmly imply [3609] that all was free from corruption which he did not think required amendment. In short, [3610] he simply amended what he thought was corrupt; though, indeed, not even this justly, because it was not really corrupt. For if the (Gospels) of the apostles [3611] have come down to us in their integrity, whilst Luke's, which is received amongst us, [3612] so far accords with their rule as to be on a par with them in permanency of reception in the churches, it clearly follows that Luke's Gospel also has come down to us in like integrity until the sacrilegious treatment of Marcion. In short, when Marcion laid hands on it, it then became diverse and hostile to the Gospels of the apostles. I will therefore advise his followers, that they either change these Gospels, however late to do so, into a conformity with their own, whereby they may seem to be in agreement with the apostolic writings (for they are daily retouching their work, as daily they are convicted by us); or else that they blush for their master, who stands self-condemned [3613] either way--when once [3614] he hands on the truth of the gospel conscience smitten, or again [3615] subverts it by shameless tampering. Such are the summary arguments which we use, when we take up arms [3616] against heretics for the faith [3617] of the gospel, maintaining both that order of periods, which rules that a late date is the mark of forgers, [3618] and that authority of churches [3619] which lends support to the tradition of the apostles; because truth must needs precede the forgery, and proceed straight from those by whom it has been handed on. __________________________________________________________________ [3585] [On this whole chapter and subject, consult Kaye, pp. 278-289.] [3586] Sacrosanctum. Inviolate. Westcott, On the Canon, p. 384. Compare De Præscript. Hæret. c. 36, supra. [3587] De proximo. Westcott renders this, "who are nearest to us." See in loco. [3588] et...et. [N.B. Not Peter's See, then.] [3589] Alumnas ecclesias. He seems to allude to the seven churches of the Apocalypse. [3590] [Not the Order of bishops (as we now speak) but of their succession from St. John. Kaye, p. 219.] [3591] Generositas. [3592] De societate sacramenti. [i.e. Catholic Unity.] [3593] Eadem. [3594] Plane. [3595] Censum. [3596] Examine. [3597] Favos. See Pliny, Nat. Hist. xi. 21. [3598] Patrocinabitur. [Jones on the Canon, Vol. I. p. 66.] [3599] Proinde per illas. [3600] See Hieronymus, Catal. Scriptt. Eccles. c. 8. [3601] Digestum. [3602] See above, chap. 2, p. 347. [3603] Capit videri. [3604] Flagitandus. [3605] Potius institerit. [3606] The Gospels of the apostles John and Matthew, and perhaps Mark's also, as being St. Peter's. [3607] Dedicata cum. [3608] Competit. [3609] Confirmavit. [3610] Denique. [3611] Apostolica, i.e., evangelia. [3612] That is, the canonical Gospel of St. Luke, as distinct from Marcion's corruption of it. [N.B. "Us" = Catholics.] [3613] Traducto. [3614] Nunc--nunc. [3615] Nunc--nunc. [3616] Expedimur. [3617] Fide, integrity. [3618] Posteritati falsariorum præscribentem. [3619] [Mark the authority of churches. He uses the plural--quod ab omnibus.] __________________________________________________________________ Chapter VI.--Marcion's Object in Adulterating the Gospel. No Difference Between the Christ of the Creator and the Christ of the Gospel. No Rival Christ Admissible. The Connection of the True Christ with the Dispensation of the Old Testament Asserted. But we now advance a step further on, and challenge (as we promised to do) the very Gospel of Marcion, with the intention of thus proving that it has been adulterated. For it is certain [3620] that the whole aim at which he has strenuously laboured even in the drawing up of his Antitheses, centres in this, that he may establish a diversity between the Old and the New Testaments, so that his own Christ may be separate from the Creator, as belonging to this rival god, and as alien from the law and the prophets. It is certain, also, that with this view [3621] he has erased everything that was contrary to his own opinion and made for the Creator, as if it had been interpolated by His advocates, whilst everything which agreed with his own opinion he has retained. The latter statements we shall strictly examine; [3622] and if they shall turn out rather for our side, and shatter the assumption of Marcion, we shall embrace them. It will then become evident, that in retaining them he has shown no less of the defect of blindness, which characterizes heresy, than he displayed when he erased all the former class of subjects. Such, then, is to be [3623] the drift and form of my little treatise; subject, of course, to whatever condition may have become requisite on both sides of the question. [3624] Marcion has laid down the position, that Christ who in the days of Tiberius was, by a previously unknown god, revealed for the salvation of all nations, is a different being from Him who was ordained by God the Creator for the restoration of the Jewish state, and who is yet to come. Between these he interposes the separation of [3625] a great and absolute difference--as great as lies between what is just and what is good; [3626] as great as lies between the law and the gospel; as great, (in short,) as is the difference between Judaism and Christianity. Hence will arise also our rule, [3627] by which we determine [3628] that there ought to be nothing in common between the Christ of the rival god and the Creator; but that (Christ) must be pronounced to belong to the Creator, [3629] if He has administered His dispensations, fulfilled His prophecies, promoted [3630] His laws, given reality to [3631] His promises, revived His mighty power, [3632] remoulded His determinations, [3633] expressed His attributes, His properties. This law and this rule I earnestly request the reader to have ever in his mind, and so let him begin to investigate whether Christ be Marcion's or the Creator's. __________________________________________________________________ [3620] Certe, for certo. [3621] Propterea. [3622] Conveniemus. [3623] Sic habebit. [3624] This seems to be the sense of the words, "sub illa utique conditione quæ ex utraque parte condicta sit." [3625] Scindit. [3626] That is, between what is severe and judicial and punitive on one side, that is, the Creator's; and what is mild, merciful, and forgiving, on the other, that is, the Redeemer's side (Rigalt.). [3627] Præscriptio. [3628] Defigimus. [3629] Creatoris pronunciandum. [3630] Adjuverit. [3631] Repræsentaverit. [3632] Restauraverit virtutes ejus. [3633] Sententias reformaverit. __________________________________________________________________ Chapter VII.--Marcion Rejected the Preceding Portion of St. Luke's Gospel. Therefore This Review Opens with an Examination of the Case of the Evil Spirit in the Synagogue of Capernaum. He Whom the Demon Acknowledged Was the Creator's Christ. In the fifteenth year of the reign of Tiberius [3634] (for such is Marcion's proposition) he "came down to the Galilean city of Capernaum," of course meaning [3635] from the heaven of the Creator, to which he had previously descended from his own. What then had been his course, [3636] for him to be described as first descending from his own heaven to the Creator's? For why should I abstain from censuring those parts of the statement which do not satisfy the requirement of an ordinary narrative, but always end in a falsehood? To be sure, our censure has been once for all expressed in the question, which we have already [3637] suggested: Whether, when descending through the Creator's domain, and indeed in hostility to him, he could possibly have been admitted by him, and by him been transmitted to the earth, which was equally his territory? Now, however, I want also to know the remainder of his course down, assuming that he came down. For we must not be too nice in inquiring [3638] whether it is supposed that he was seen in any place. To come into view [3639] indicates [3640] a sudden unexpected glance, which for a moment fixed [3641] the eye upon the object that passed before the view, without staying. But when it happens that a descent has been effected, it is apparent, and comes under the notice of the eyes. [3642] Moreover, it takes account of fact, and thus obliges one to examine in what condition with what preparation, [3643] with how much violence or moderation, and further, at what time of the day or night, the descent was made; who, again, saw the descent, who reported it, who seriously avouched the fact, which certainly was not easy to be believed, even after the asseveration. It is, in short, too bad [3644] that Romulus should have had in Proculus an avoucher of his ascent to heaven, when the Christ of (this) god could not find any one to announce his descent from heaven; just as if the ascent of the one and the descent of the other were not effected on one and the same ladder of falsehood! Then, what had he to do with Galilee, if he did not belong to the Creator by whom [3645] that region was destined (for His Christ) when about to enter on His ministry? [3646] As Isaiah says: "Drink in this first, and be prompt, O region of Zabulon and land of Nephthalim, and ye others who (inhabit) the sea-coast, and that of Jordan, Galilee of the nations, ye people who sit in darkness, behold a great light; upon you, who inhabit (that) land, sitting in the shadow of death, the light hath arisen." [3647] It is, however, well that Marcion's god does claim to be the enlightener of the nations, that so he might have the better reason for coming down from heaven; only, if it must needs be, [3648] he should rather have made Pontus his place of descent than Galilee. But since both the place and the work of illumination according to the prophecy are compatible with Christ, we begin to discern [3649] that He is the subject of the prophecy, which shows that at the very outset of His ministry, He came not to destroy the law and the prophets, but rather to fulfil them; [3650] for Marcion has erased the passage as an interpolation. [3651] It will, however, be vain for him to deny that Christ uttered in word what He forthwith did partially indeed. For the prophecy about place He at once fulfilled. From heaven straight to the synagogue. As the adage runs: "The business on which we are come, do at once." Marcion must even expunge from the Gospel, "I am not sent but unto the lost sheep of the house of Israel;" [3652] and, "It is not meet to take the children's bread, and to cast it to dogs," [3653] --in order, forsooth, that Christ may not appear to be an Israelite. But facts will satisfy me instead of words. Withdraw all the sayings of my Christ, His acts shall speak. Lo, He enters the synagogue; surely (this is going) to the lost sheep of the house of Israel. Behold, it is to Israelites first that He offers the "bread" of His doctrine; surely it is because they are "children" that He shows them this priority. [3654] Observe, He does not yet impart it to others; surely He passes them by as "dogs." For to whom else could He better have imparted it, than to such as were strangers to the Creator, if He especially belonged not to the Creator? And yet how could He have been admitted into the synagogue--one so abruptly appearing, [3655] so unknown; one, of whom no one had as yet been apprised of His tribe, His nation, His family, and lastly, His enrolment in the census of Augustus--that most faithful witness of the Lord's nativity, kept in the archives of Rome? They certainly would have remembered, if they did not know Him to be circumcised, that He must not be admitted into their most holy places. And even if He had the general right of entering [3656] the synagogue (like other Jews), yet the function of giving instruction was allowed only to a man who was extremely well known, and examined and tried, and for some time invested with the privilege after experience duly attested elsewhere. But "they were all astonished at His doctrine." Of course they were; "for, says (St. Luke), "His word was with power [3657] --not because He taught in opposition to the law and the prophets. No doubt, His divine discourse [3658] gave forth both power and grace, building up rather than pulling down the substance of the law and the prophets. Otherwise, instead of "astonishment, they would feel horror. It would not be admiration, but aversion, prompt and sure, which they would bestow on one who was the destroyer of law and prophets, and the especial propounder as a natural consequence of a rival god; for he would have been unable to teach anything to the disparagement of the law and the prophets, and so far of the Creator also, without premising the doctrine of a different and rival divinity. Inasmuch, then, as the Scripture makes no other statement on the matter than that the simple force and power of His word produced astonishment, it more naturally [3659] shows that His teaching was in accordance with the Creator by not denying (that it was so), than that it was in opposition to the Creator, by not asserting (such a fact). And thus He will either have to be acknowledged as belonging to Him, [3660] in accordance with whom He taught; or else will have to be adjudged a deceiver since He taught in accordance with One whom He had come to oppose. In the same passage, "the spirit of an unclean devil" exclaims: "What have we to do with Thee, Thou Jesus? Art Thou come to destroy us? I know Thee who Thou art, the Holy One of God." [3661] I do not here raise the question whether this appellation was suitable to one who ought not to be called Christ, unless he were sent by the Creator. [3662] Elsewhere [3663] there has been already given a full consideration of His titles. My present discussion is, how the evil spirit could have known that He was called by such a name, when there had never at any time been uttered about Him a single prophecy by a god who was unknown, and up to that time silent, of whom it was not possible for Him to be attested as "the Holy One," as (of a god) unknown even to his own Creator. What similar event could he then have published [3664] of a new deity, whereby he might betoken for "the holy one" of the rival god? Simply that he went into the synagogue, and did nothing even in word against the Creator? As therefore he could not by any means acknowledge him, whom he was ignorant of, to be Jesus and the Holy One of God; so did he acknowledge Him whom he knew (to be both). For he remembered how that the prophet had prophesied [3665] of "the Holy One" of God, and how that God's name of "Jesus" was in the son of Nun. [3666] These facts he had also received [3667] from the angel, according to our Gospel: "Wherefore that which shall be born of thee shall be called the Holy One, the Son of God;" [3668] and, "Thou shalt call his name Jesus." [3669] Thus he actually had (although only an evil spirit) some idea of the Lord's dispensation, rather than of any strange and heretofore imperfectly understood one. Because he also premised this question: "What have we to do with Thee?"--not as if referring to a strange Jesus, to whom pertain the evil spirits of the Creator. Nor did he say, What hast Thou to do with us? but, "What have we to do with Thee?" as if deploring himself, and deprecating his own calamity; at the prospect of which he adds: "Art Thou come to destroy us?" So completely did he acknowledge in Jesus the Son of that God who was judicial and avenging, and (so to speak) severe, [3670] and not of him who was simply good, [3671] and knew not how to destroy or how to punish! Now for what purpose have we adduced his passage first? [3672] In order to show that Jesus was neither acknowledged by the evil spirit, nor affirmed by Himself, to be any other than the Creator's. Well, but Jesus rebuked him, you say. To be sure he did, as being an envious (spirit), and in his very confession only petulant, and evil in adulation--just as if it had been Christ's highest glory to have come for the destruction of demons, and not for the salvation of mankind; whereas His wish really was that His disciples should not glory in the subjection of evil spirits but in the fair beauty of salvation. [3673] Why else [3674] did He rebuke him? If it was because he was entirely wrong (in his invocation), then He was neither Jesus nor the Holy One of God; if it was because he was partially wrong--for having supposed him to be, rightly enough, [3675] Jesus and the Holy One of God, but also as belonging to the Creator--most unjustly would He have rebuked him for thinking what he knew he ought to think (about Him), and for not supposing that of Him which he knew not that he ought to suppose--that he was another Jesus, and the holy one of the other god. If, however, the rebuke has not a more probable meaning [3676] than that which we ascribe to it, it follows that the evil spirit made no mistake, and was not rebuked for lying; for it was Jesus Himself, besides whom it was impossible for the evil spirit to have acknowledged any other, whilst Jesus affirmed that He was He whom the evil spirit had acknowledged, by not rebuking him for uttering a lie. __________________________________________________________________ [3634] Luke iii. 1 and iv. 31. [3635] Utique. [3636] Ecquid ordinis. [3637] See above, book i. chap. xxiii. [Comp. i. cap. xix.] [3638] This is here the force of viderit, our author's very favourite idiom. [3639] Apparere. [3640] Sapit. [3641] Impegerit. [3642] Descendisse autem, dum fit, videtur et subit oculos. Probably this bit of characteristic Latinity had better be rendered thus: "The accomplishment of a descent, however, is, whilst happening, a visible process, and one that meets the eye." Of the various readings, "dum sit," "dum it," "dum fit," we take the last with Oehler, only understanding the clause as a parenthesis. [3643] Suggestu. [3644] Indignum. [3645] Cui. [3646] Ingressuro prædicationem. [3647] This is the literal rendering of Tertullian's version of the prophet's words, which occur chap. ix. 1, 2. The first clause closely follows the LXX. (ed. Tisch.): Touto proton pie, tachu poiei. This curious passage is explained by Grotius (on Matt. iv. 14) as a mistake of ancient copyists; as if what the Seventy had originally rendered tachu poiei, from the hiphil of qll, had been faultily written tachu pie, and the latter had crept into the text with the marginal note proton, instead of a repetition of tachu. However this be, Tertullian's old Latin Bible had the passage thus: "Hoc primum bibito, cito facito, regio Zabulon," etc. [3648] Si utique. [3649] Agnoscere. [3650] Matt. v. 17. [3651] Additum. [3652] Matt. xv. 24. [3653] Matt. xv. 26. [3654] Præfert. [3655] Tam repentinus. [3656] Etsi passim adiretur. [3657] Luke iv. 32. [3658] Eloquium. [3659] Facilius. [3660] That is, the Creator. [3661] Luke iv. 33, 34. [3662] Si non Creatoris. [3663] See above, in book iii. chap. xii., on the name Emmanuel; in chap. xv., on the name Christ; and in chap. xvi., on the name Jesus. [3664] Quid tale ediderit. [3665] Ps. xvi. 10, and probably Dan. ix. 24. [3666] Compare what was said above in book iii., chap. xvi. p. 335. [3667] Exceperat. [3668] Such is our author's reading of Luke i. 35. [3669] Matt. i. 21. [3670] Sævi. [3671] Optimi. [3672] Præmisimus. [3673] De candida salutis: see Luke x. 20. [3674] Aut cur. [3675] Quidem. [3676] Verisimiliorem statum. __________________________________________________________________ Chapter VIII.--Other Proofs from the Same Chapter, that Jesus, Who Preached at Nazareth, and Was Acknowledged by Certain Demons as Christ the Son of God, Was the Creator's Christ. As Occasion Offers, the Docetic Errors of Marcion are Exposed. The Christ of the Creator had [3677] to be called a Nazarene according to prophecy; whence the Jews also designate us, on that very account, [3678] Nazerenes [3679] after Him. For we are they of whom it is written, "Her Nazarites were whiter than snow;" [3680] even they who were once defiled with the stains of sin, and darkened with the clouds of ignorance. But to Christ the title Nazarene was destined to become a suitable one, from the hiding-place of His infancy, for which He went down and dwelt at Nazareth, [3681] to escape from Archelaus the son of Herod. This fact I have not refrained from mentioning on this account, because it behoved Marcion's Christ to have forborne all connection whatever with the domestic localities of the Creator's Christ, when he had so many towns in Judæa which had not been by the prophets thus assigned [3682] to the Creator's Christ. But Christ will be (the Christ) of the prophets, wheresoever He is found in accordance with the prophets. And yet even at Nazareth He is not remarked as having preached anything new, [3683] whilst in another verse He is said to have been rejected [3684] by reason of a simple proverb. [3685] Here at once, when I observe that they laid their hands on Him, I cannot help drawing a conclusion respecting His bodily substance, which cannot be believed to have been a phantom, [3686] since it was capable of being touched and even violently handled, when He was seized and taken and led to the very brink of a precipice. For although He escaped through the midst of them, He had already experienced their rough treatment, and afterwards went His way, no doubt [3687] because the crowd (as usually happens) gave way, or was even broken through; but not because it was eluded as by an impalpable disguise, [3688] which, if there had been such, would not at all have submitted to any touch. "Tangere enim et tangi, nisi corpus, nulla potest res," [3689] is even a sentence worthy of a place in the world's wisdom. In short, He did himself touch others, upon whom He laid His hands, which were capable of being felt, and conferred the blessings of healing, [3690] which were not less true, not less unimaginary, than were the hands wherewith He bestowed them. He was therefore the very Christ of Isaiah, the healer of our sicknesses. [3691] "Surely," says he, "He hath borne our griefs and carried our sorrows." Now the Greeks are accustomed to use for carry a word which also signifies to take away. A general promise is enough for me in passing. [3692] Whatever were the cures which Jesus effected, He is mine. We will come, however, to the kinds of cures. To liberate men, then, from evil spirits, is a cure of sickness. Accordingly, wicked spirits (just in the manner of our former example) used to go forth with a testimony, exclaiming, "Thou art the Son of God," [3693] --of what God, is clear enough from the case itself. But they were rebuked, and ordered not to speak; precisely because [3694] Christ willed Himself to be proclaimed by men, not by unclean spirits, as the Son of God--even that Christ alone to whom this was befitting, because He had sent beforehand men through whom He might become known, and who were assuredly worthier preachers. It was natural to Him [3695] to refuse the proclamation of an unclean spirit, at whose command there was an abundance of saints. He, however, [3696] who had never been foretold (if, indeed, he wished to be acknowledged; for if he did not wish so much, his coming was in vain), would not have spurned the testimony of an alien or any sort of substance, who did not happen to have a substance of his own, [3697] but had descended in an alien one. And now, too, as the destroyer also of the Creator, he would have desired nothing better than to be acknowledged by His spirits, and to be divulged for the sake of being feared: [3698] only that Marcion says [3699] that his god is not feared; maintaining that a good being is not an object of fear, but only a judicial being, in whom reside the grounds [3700] of fear--anger, severity, judgments, vengeance, condemnation. But it was from fear, undoubtedly, that the evil spirits were cowed. [3701] Therefore they confessed that (Christ) was the Son of a God who was to be feared, because they would have an occasion of not submitting if there were none for fearing. Besides, He showed that He was to be feared, because He drave them out, not by persuasion like a good being, but by command and reproof. Or else did he [3702] reprove them, because they were making him an object of fear, when all the while he did not want to be feared? And in what manner did he wish them to go forth, when they could not do so except with fear? So that he fell into the dilemma [3703] of having to conduct himself contrary to his nature, whereas he might in his simple goodness have at once treated them with leniency. He fell, too, into another false position [3704] --of prevarication, when he permitted himself to be feared by the demons as the Son of the Creator, that he might drive them out, not indeed by his own power, but by the authority of the Creator. "He departed, and went into a desert place." [3705] This was, indeed, the Creator's customary region. It was proper that the Word [3706] should there appear in body, where He had aforetime, wrought in a cloud. To the gospel also was suitable that condition of place [3707] which had once been determined on for the law. [3708] "Let the wilderness and the solitary place, therefore, be glad and rejoice;" so had Isaiah promised. [3709] When "stayed" by the crowds, He said, "I must preach the kingdom of God to other cities also." [3710] Had He displayed His God anywhere yet? I suppose as yet nowhere. But was He speaking of those who knew of another god also? I do not believe so. If, therefore, neither He had preached, nor they had known, any other God but the Creator, He was announcing the kingdom of that God whom He knew to be the only God known to those who were listening to Him. __________________________________________________________________ [3677] Habebat. [3678] Ipso nomine, or by His very name. [3679] Nazaræos; or, Nazarites. [Christians were still so called by the Jews in the Third Century. Kaye, 446.] [3680] Lam. iv. 7. [3681] Descendit apud, see Luke iv. 16-30. [3682] Emancipata. [3683] Luke iv. 23. [3684] Luke iv. 29. [3685] Luke iv. 24. [3686] A rebuke of Marcion's Docetic views of Christ. [3687] Scilicet. [3688] Per caliginem. [3689] "For nothing can touch and be touched but a bodily substance." This line from Lucretius, De Rerum Natura, i. 305, is again quoted by Tertullian in his De Anima, chap. v. (Oehler). [3690] Luke iv. 40. [3691] See Isa. liii. 4. [3692] Interim. [3693] Luke iv. 41. [3694] Proinde enim. [3695] Illius erat. [3696] Porro. [3697] Propriæ non habebat. [3698] Præ timore. [3699] See above, book i. chap. vii. xxvi. and xxvii. [3700] Materiæ. [3701] Cedebant. [3702] Aut nunquid. [3703] Necessitatem. [3704] In aliam notam. [3705] Luke iv. 42. [3706] Sermonem. [Nota Bene, Acts vii. 38.] [3707] Habitus loci. [3708] The law was given in the wilderness of Sinai; see Ex. xix. 1. [3709] Isa. xxxv. 1. [3710] Luke iv. 42, 43. __________________________________________________________________ Chapter IX.--Out of St. Luke's Fifth Chapter are Found Proofs of Christ's Belonging to the Creator, E.g. In the Call of Fishermen to the Apostolic Office, and in the Cleansing of the Leper. Christ Compared with the Prophet Elisha. Out of so many kinds of occupations, why indeed had He such respect for that of fishermen, as to select from it for apostles Simon and the sons of Zebedee (for it cannot seem to be the mere fact itself for which the narrative was meant to be drawn out [3711] ), saying to Peter, when he trembled at the very large draught of the fishes, "Fear not; from henceforth thou shalt catch men?" [3712] By saying this, He suggested to them the meaning of the fulfilled prophecy, that it was even He who by Jeremiah had foretold, "Behold, I will send many fishers; and they shall fish them," [3713] that is, men. Then at last they left their boats, and followed Him, understanding that it was He who had begun to accomplish what He had declared. It is quite another case, when he affected to choose from the college of shipmasters, intending one day to appoint the shipmaster Marcion his apostle. We have indeed already laid it down, in opposition to his Antitheses, that the position of Marcion derives no advantage from the diversity which he supposes to exist between the Law and the Gospel, inasmuch as even this was ordained by the Creator, and indeed predicted in the promise of the new Law, and the new Word, and the new Testament. Since, however, he quotes with especial care, [3714] as a proof in his domain, [3715] a certain companion in misery (suntalaiporon), and associate in hatred (summisoumenon ), with himself, for the cure of leprosy, [3716] I shall not be sorry to meet him, and before anything else to point out to him the force of the law figuratively interpreted, which, in this example of a leper (who was not to be touched, but was rather to be removed from all intercourse with others), prohibited any communication with a person who was defiled with sins, with whom the apostle also forbids us even to eat food, [3717] forasmuch as the taint of sins would be communicated as if contagious, wherever a man should mix himself with the sinner. The Lord, therefore, wishing that the law should be more profoundly understood as signifying spiritual truths by carnal facts [3718] --and thus [3719] not destroying, but rather building up, that law which He wanted to have more earnestly acknowledged--touched the leper, by whom (even although as man He might have been defiled) He could not be defiled as God, being of course incorruptible. The prescription, therefore, could not be meant for Him, that He was bound to observe the law and not touch the unclean person, seeing that contact with the unclean would not cause defilement to Him. I thus teach that this (immunity) is consistent in my Christ, the rather when I show that it is not consistent in yours. Now, if it was as an enemy [3720] of the law that He touched the leper--disregarding the precept of the law by a contempt of the defilement--how could he be defiled, when he possessed not a body [3721] which could be defiled? For a phantom is not susceptible of defilement. He therefore, who could not be defiled, as being a phantom, will not have an immunity from pollution by any divine power, but owing to his fantastic vacuity; nor can he be regarded as having despised pollution, who had not in fact any material capacity [3722] for it; nor, in like manner, as having destroyed the law, who had escaped defilement from the occasion of his phantom nature, not from any display of virtue. If, however, the Creator's prophet Elisha cleansed Naaman the Syrian alone, [3723] to the exclusion of [3724] so many lepers in Israel, [3725] this fact contributes nothing to the distinction of Christ, as if he were in this way the better one for cleansing this Israelite leper, although a stranger to him, whom his own Lord had been unable to cleanse. The cleansing of the Syrian rather [3726] was significant throughout the nations of the world [3727] of their own cleansing in Christ their light, [3728] steeped as they were in the stains of the seven deadly sins: [3729] idolatry, blasphemy, murder, adultery, fornication, false-witness, and fraud. [3730] Seven times, therefore, as if once for each, [3731] did he wash in Jordan; both in order that he might celebrate the expiation of a perfect hebdomad; [3732] and because the virtue and fulness of the one baptism was thus solemnly imputed [3733] to Christ, alone, who was one day to establish on earth not only a revelation, but also a baptism, endued with compendious efficacy. [3734] Even Marcion finds here an antithesis: [3735] how that Elisha indeed required a material resource, applied water, and that seven times; whereas Christ, by the employment of a word only, and that but once for all, instantly effected [3736] the cure. And surely I might venture [3737] to claim [3738] the Very Word also as of the Creator's substance. There is nothing of which He who was the primitive Author is not also the more powerful one. Forsooth, [3739] it is incredible that that power of the Creator should have, by a word, produced a remedy for a single malady, which once by a word brought into being so vast a fabric as the world! From what can the Christ of the Creator be better discerned, than from the power of His word? But Christ is on this account another (Christ), because He acted differently from Elisha--because, in fact, the master is more powerful than his servant! Why, Marcion, do you lay down the rule, that things are done by servants just as they are by their very masters? Are you not afraid that it will turn to your discredit, if you deny that Christ belongs to the Creator, on the ground that He was once more powerful than a servant of the Creator--since, in comparison with the weakness of Elisha, He is acknowledged to be the greater, if indeed greater! [3740] For the cure is the same, although there is a difference in the working of it. What has your Christ performed more than my Elisha? Nay, what great thing has the word of your Christ performed, when it has simply done that which a river of the Creator effected? On the same principle occurs all the rest. So far as renouncing all human glory went, He forbade the man to publish abroad the cure; but so far as the honour of the law was concerned, He requested that the usual course should be followed: "Go, show thyself to the priest, and present the offering which Moses commanded." [3741] For the figurative signs of the law in its types He still would have observed, because of their prophetic import. [3742] These types signified that a man, once a sinner, but afterwards purified [3743] from the stains thereof by the word of God, was bound to offer unto God in the temple a gift, even prayer and thanksgiving in the church through Christ Jesus, who is the Catholic Priest of the Father. [3744] Accordingly He added: "that it may be for a testimony unto you"--one, no doubt, whereby He would testify that He was not destroying the law, but fulfilling it; whereby, too, He would testify that it was He Himself who was foretold as about to undertake [3745] their sicknesses and infirmities. This very consistent and becoming explanation of "the testimony," that adulator of his own Christ, Marcion seeks to exclude under the cover of mercy and gentleness. For, being both good (such are his words), and knowing, besides, that every man who had been freed from leprosy would be sure to perform the solemnities of the law, therefore He gave this precept. Well, what then? Has He continued in his goodness (that is to say, in his permission of the law) or not? For if he has persevered in his goodness, he will never become a destroyer of the law; nor will he ever be accounted as belonging to another god, because there would not exist that destruction of the law which would constitute his claim to belong to the other god. If, however, he has not continued good, by a subsequent destruction of the law, it is a false testimony which he has since imposed upon them in his cure of the leper; because he has forsaken his goodness, in destroying the law. If, therefore, he was good whilst upholding the law, [3746] he has now become evil as a destroyer of the law. However, by the support which he gave to the law, he affirmed that the law was good. For no one permits himself in the support of an evil thing. Therefore he is not only bad if he has permitted obedience to a bad law; but even worse still, if he has appeared [3747] as the destroyer of a good law. So that if he commanded the offering of the gift because he knew that every cured leper would be sure to bring one; he possibly abstained from commanding what he knew would be spontaneously done. In vain, therefore, was his coming down, as if with the intention of destroying the law, when he makes concessions to the keepers of the law. And yet, [3748] because he knew their disposition, [3749] he ought the more earnestly to have prevented their neglect of the law, [3750] since he had come for this purpose. Why then did he not keep silent, that man might of his own simple will obey the law? For then might he have seemed to some extent [3751] to have persisted in his patience. But he adds also his own authority increased by the weight of this "testimony." Of what testimony, I ask, [3752] if not that of the assertion of the law? Surely it matters not in what way he asserted the law--whether as good, or as supererogatory, [3753] or as patient, or as inconstant--provided, Marcion, I drive you from your position. [3754] Observe, [3755] he commanded that the law should be fulfilled. In whatever way he commanded it, in the same way might he also have first uttered that sentiment: [3756] "I came not to destroy the law, but to fulfil it." [3757] What business, therefore, had you to erase out of the Gospel that which was quite consistent in it? [3758] For you have confessed that, in his goodness, he did in act what you deny that he did in word. [3759] We have therefore good proof that He uttered the word, in the fact that He did the deed; and that you have rather expunged the Lord's word, than that our (evangelists) [3760] have inserted it. __________________________________________________________________ [3711] Argumentum processurum erat. [3712] See Luke v. 1-11. [3713] Jer. xvi. 16. [3714] Attentius argumentatur. [3715] Apud illum, i.e., the Creator. [3716] Luke v. 12-14. [3717] 1 Cor. v. 11. [3718] Per carnalia, by material things. [3719] Hoc nomine. [3720] Æmulus. [3721] Another allusion to Marcion's Docetic doctrine. [3722] Materiam. [3723] Unicum. [3724] Ex., literally, "alone of." So Luke iv. 27. [3725] Compare 2 Kings v. 9-14 with Luke iv. 27. [3726] Facilius--rather than of Israelites. [3727] Per Nationes. [Bishop Andrewes thus classifies the "Sins of the Nations," as Tertullian's idea seems to have suggested: (1) Pride, Amorite; (2) Envy, Hittite; (3) Wrath, Perizzite; (4) Gluttony, Girgashite; (5) Lechery, Hivite; (6) Covetousness, Canaanite; (7) Sloth, Jebusite.] [3728] Compare, in Simeon's song, Luke ii. 32, the designation, "A light to lighten the Gentiles." [3729] [See Elucidation I.] [3730] Such seems to be the meaning of the obscure passage in the original, "Syro facilius emundato significato per nationes emundationis in Christo lumine earum quæ septem maculis, capitalium delictorum inhorrerent, idoatria," etc. We have treated significato as one member of an ablative absolute clause, from significatum, a noun occuring in Gloss. Lat. Gr. synonymous with delosis. Rigault, in a note on the passage, imputes the obscurity to Tertullian's arguing on the Marcionite hypothesis. "Marcion," says he, "held that the prophets, like Elisha, belonged to the Creator, and Christ to the good God. To magnify Christ's beneficence, he prominently dwells on the alleged fact, that Christ, although a stranger to the Creator's world, yet vouchsafed to do good in it. This vain conceit Tertullian refutes from the Marcionite hypothesis itself. God the Creator, said they, had found Himself incapable of cleansing this Israelite; but He had more easily cleansed the Syrian. Christ, however, cleansed the Israelite, and so showed himself the superior power. Tertullian denies both positions." [3731] Quasi per singulos titulos. [3732] There was a mystic completeness in the number seven. [3733] Dicabatur. [3734] Sicut sermonem compendiatum, ita et lavacrum. In chap. i. of this book, the N.T. is called the compendiatum. This illustrates the present phrase. [3735] Et hoc opponit. [3736] Repræsentavit. [3737] Quasi non audeam. [3738] Vindicare in. [3739] Plane. An ironical cavil from the Marcionite view. [3740] Si tamen major. [3741] Luke v. 14. [3742] Utpote prophetatæ. [3743] Emaculatum. [3744] [i.e., the Great High Priest whose sacrifice is accepted of the Father, for the sins of the whole world.] [3745] Suscepturus: to carry or take away. [3746] Legis indultor. [3747] Advenit. [3748] Atquin. [3749] Formam. [3750] Ab ea avertendos. [3751] Aliquatenus. [3752] Jam. [3753] Supervacuus. [3754] Gradu. [3755] Ecce. [3756] Sententiam. [3757] Matt. v. 17. [3758] Quod salvum est. [3759] That is, you retain the passage in St. Luke, which relates the act of honouring the law; but you reject that in St. Matthew, which contains Christ's profession of honouring the law. [3760] Nostros: or, perhaps, "our people,"--that is, the Catholics. __________________________________________________________________ Chapter X.--Further Proofs of the Same Truth in the Same Chapter, from the Healing of the Paralytic, and from the Designation Son of Man Which Jesus Gives Himself. Tertullian Sustains His Argument by Several Quotations from the Prophets. The sick of the palsy is healed, [3761] and that in public, in the sight of the people. For, says Isaiah, "they shall see the glory of the Lord, and the excellency of our God." [3762] What glory, and what excellency? "Be strong, ye weak hands, and ye feeble knees:" [3763] this refers to the palsy. "Be strong; fear not." [3764] Be strong is not vainly repeated, nor is fear not vainly added; because with the renewal of the limbs there was to be, according to the promise, a restoration also of bodily energies: "Arise, and take up thy couch;" and likewise moral courage [3765] not to be afraid of those who should say, "Who can forgive sins, but God alone?" So that you have here not only the fulfilment of the prophecy which promised a particular kind of healing, but also of the symptoms which followed the cure. In like manner, you should also recognise Christ in the same prophet as the forgiver of sins. "For," he says, "He shall remit to many their sins, and shall Himself take away our sins." [3766] For in an earlier passage, speaking in the person of the Lord himself, he had said: "Even though your sins be as scarlet, I will make them as white as snow; even though they be like crimson, I will whiten them as wool." [3767] In the scarlet colour He indicates the blood of the prophets; in the crimson, that of the Lord, as the brighter. Concerning the forgiveness of sins, Micah also says: "Who is a God like unto Thee? pardoning iniquity, and passing by the transgressions of the remnant of Thine heritage. He retaineth not His anger as a testimony against them, because He delighteth in mercy. He will turn again, and will have compassion upon us; He wipeth away our iniquities, and casteth our sins into the depths of the sea." [3768] Now, if nothing of this sort had been predicted of Christ, I should find in the Creator examples of such a benignity as would hold out to me the promise of similar affections also in the Son of whom He is the Father. I see how the Ninevites obtained forgiveness of their sins from the Creator [3769] --not to say from Christ, even then, because from the beginning He acted in the Father's name. I read, too, how that, when David acknowledged his sin against Uriah, the prophet Nathan said unto him, "The Lord hath cancelled [3770] thy sin, and thou shalt not die;" [3771] how king Ahab in like manner, the husband of Jezebel, guilty of idolatry and of the blood of Naboth, obtained pardon because of his repentance; [3772] and how Jonathan the son of Saul blotted out by his deprecation the guilt of a violated fast. [3773] Why should I recount the frequent restoration of the nation itself after the forgiveness of their sins?--by that God, indeed, who will have mercy rather than sacrifice, and a sinner's repentance rather than his death. [3774] You will first have to deny that the Creator ever forgave sins; then you must in reason show [3775] that He never ordained any such prerogative for His Christ; and so you will prove how novel is that boasted [3776] benevolence of the, of course, novel Christ when you shall have proved that it is neither compatible with [3777] the Creator nor predicted by the Creator. But whether to remit sins can appertain to one who is said to be unable to retain them, and whether to absolve can belong to him who is incompetent even to condemn, and whether to forgive is suitable to him against whom no offence can be committed, are questions which we have encountered elsewhere, [3778] when we preferred to drop suggestions [3779] rather than treat them anew. [3780] Concerning the Son of man our rule [3781] is a twofold one: that Christ cannot lie, so as to declare Himself the Son of man, if He be not truly so; nor can He be constituted the Son of man, unless He be born of a human parent, either father or mother. And then the discussion will turn on the point, of which human parent He ought to be accounted the son--of the father or the mother? Since He is (begotten) of God the Father, He is not, of course, (the son) of a human father. If He is not of a human father, it follows that He must be (the son) of a human mother. If of a human mother, it is evident that she must be a virgin. For to whom a human father is not ascribed, to his mother a husband will not be reckoned; and then to what mother a husband is not reckoned, the condition of virginity belongs. [3782] But if His mother be not a virgin, two fathers will have to be reckoned to Him--a divine and a human one. For she must have a husband, not to be a virgin; and by having a husband, she would cause two fathers--one divine, the other human--to accrue to Him, who would thus be Son both of God and of a man. Such a nativity (if one may call it so) [3783] the mythic stories assign to Castor or to Hercules. Now, if this distinction be observed, that is to say, if He be Son of man as born of His mother, because not begotten of a father, and His mother be a virgin, because His father is not human--He will be that Christ whom Isaiah foretold that a virgin should conceive, [3784] on what principle you, Marcion, can admit Him Son of man, I cannot possibly see. If through a human father, then you deny him to be Son of God; if through a divine one also, [3785] then you make Christ the Hercules of fable; if through a human mother only, then you concede my point; if not through a human father also, [3786] then He is not the son of any man, [3787] and He must have been guilty of a lie for having declared Himself to be what He was not. One thing alone can help you in your difficulty: boldness on your part either to surname your God as actually the human father of Christ, as Valentinus did [3788] with his Æon; or else to deny that the Virgin was human, which even Valentinus did not do. What now, if Christ be described [3789] in Daniel by this very title of "Son of man?" Is not this enough to prove that He is the Christ of prophecy? For if He gives Himself that appellation which was provided in the prophecy for the Christ of the Creator, He undoubtedly offers Himself to be understood as Him to whom (the appellation) was assigned by the prophet. But perhaps [3790] it can be regarded as a simple identity of names; [3791] and yet we have maintained [3792] that neither Christ nor Jesus ought to have been called by these names, if they possessed any condition of diversity. But as regards the appellation "Son of man," in as far as it occurs by accident, [3793] in so far there is a difficulty in its occurrence along with [3794] a casual identity of names. For it is of pure [3795] accident, especially when the same cause does not appear [3796] whereby the identity may be occasioned. And therefore, if Marcion's Christ be also said to be born of man, then he too would receive an identical appellation, and there would be two Sons of man, as also two Christs and two Jesuses. Therefore, since the appellation is the sole right of Him in whom it has a suitable reason, [3797] if it be claimed for another in whom there is an identity of name, but not of appellation, [3798] then the identity of name even looks suspicious in him for whom is claimed without reason the identity of appellation. And it follows that He must be believed to be One and the Same, who is found to be the more fit to receive both the name and the appellation; while the other is excluded, who has no right to the appellation, because he has no reason to show for it. Nor will any other be better entitled to both than He who is the earlier, and has had allotted to Him the name of Christ and the appellation of Son of man, even the Jesus of the Creator. It was He who was seen by the king of Babylon in the furnace with His martyrs: "the fourth, who was like the Son of man." [3799] He also was revealed to Daniel himself expressly as "the Son of man, coming in the clouds of heaven" as a Judge, as also the Scripture shows. [3800] What I have advanced might have been sufficient concerning the designation in prophecy of the Son of man. But the Scripture offers me further information, even in the interpretation of the Lord Himself. For when the Jews, who looked at Him as merely man, and were not yet sure that He was God also, as being likewise the Son of God, rightly enough said that a man could not forgive sins, but God alone, why did He not, following up their point [3801] about man, answer them, that He [3802] had power to remit sins; inasmuch as, when He mentioned the Son of man, He also named a human being? except it were because He wanted, by help of the very designation "Son of man" from the book of Daniel, so to induce them to reflect [3803] as to show them that He who remitted sins was God and man--that only Son of man, indeed, in the prophecy of Daniel, who had obtained the power of judging, and thereby, of course, of forgiving sins likewise (for He who judges also absolves); so that, when once that objection of theirs [3804] was shattered to pieces by their recollection of Scripture, they might the more easily acknowledge Him to be the Son of man Himself by His own actual forgiveness of sins. I make one more observation, [3805] how that He has nowhere as yet professed Himself to be the Son of God--but for the first time in this passage, in which for the first time He has remitted sins; that is, in which for the first time He has used His function of judgment, by the absolution. All that the opposite side has to allege in argument against these things, (I beg you) carefully weigh [3806] what it amounts to. For it must needs strain itself to such a pitch of infatuation as, on the one hand, to maintain that (their Christ) is also Son of man, in order to save Him from the charge of falsehood; and, on the other hand, to deny that He was born of woman, lest they grant that He was the Virgin's son. Since, however, the divine authority and the nature of the case, and common sense, do not admit this insane position of the heretics, we have here the opportunity of putting in a veto [3807] in the briefest possible terms, on the substance of Christ's body, against Marcion's phantoms. Since He is born of man, being the Son of man. He is body derived from body. [3808] You may, I assure you, [3809] more easily find a man born without a heart or without brains, like Marcion himself, than without a body, like Marcion's Christ. And let this be the limit to your examination of the heart, or, at any rate, the brains of the heretic of Pontus. [3810] __________________________________________________________________ [3761] Luke v. 16-26. [3762] Isa. xxxv. 2. [3763] Isa. xxxv. 3 in an altered form. [3764] Isa. xxxv. 4. [3765] Animi vigorem. [3766] This seems to be Isa. liii. 12, last clause. [3767] Isa. i. 18. [3768] Mic. vii. 18, 19. [3769] Jonah iii. 10. [3770] Circumduxit. [3771] 2 Sam. xii. 13. [3772] 1 Kings xxi. 29. [3773] Resignati jejunii. See 1 Sam. xiv. 43-45. [3774] Ezek. xxxiii. 11. [3775] Consequens est ut ostendas. [3776] Istam. [3777] Parem. [3778] See book i. chap. xxvi.-xxviii. [3779] Admonere. [3780] Retractare: give a set treatise about them. [3781] Præscriptio. [3782] To secure terseness in the premisses, we are obliged to lengthen out the brief terms of the conclusion, virgo est. [3783] Si forte. [3784] Isa. vii. 14. [3785] Si et Dei. [3786] Si neque patris. [3787] On Marcion's principles, it must be remembered. [3788] Compare T.'s treatise, Adversus Valentinianos, chap. xii. [3789] Censentur. [3790] Si forte. [3791] Nominum communio simplex. [3792] Defendimus. See above, book iii. chap. xv. xvi. [3793] Ex accidenti obvenit. [3794] Super. [3795] Proprio. [3796] Non convenit. [3797] Causam. [3798] The context explains the difference between nomen and appellatio. The former refers to the name Jesus or Christ, the latter to the designation Son of man. [3799] Dan. iii. 25. [3800] Dan. vii. 13. [3801] Secundum intentionem eorum. [3802] Eum: that is, man. [3803] Repercutere. [3804] Scandalo isto. [3805] Denique. [3806] Dispice. [3807] Interpellandi. [3808] Corpus ex corpore. [3809] Plane: introducing the sharp irony. [3810] This is perhaps the best sense of T.'s sarcasm: "Atque adeo (thus far) inspice cor Pontici aut (or else) cerebrum." __________________________________________________________________ Chapter XI.--The Call of Levi the Publican. Christ in Relation to the Baptist. Christ as the Bridegroom. The Parable of the Old Wine and the New. Arguments Connecting Christ with the Creator. The publican who was chosen by the Lord, [3811] he adduces for a proof that he was chosen as a stranger to the law and uninitiated in [3812] Judaism, by one who was an adversary to the law. The case of Peter escaped his memory, who, although he was a man of the law, was not only chosen by the Lord, but also obtained the testimony of possessing knowledge which was given to him by the Father. [3813] He had nowhere read of Christ's being foretold as the light, and hope, and expectation of the Gentiles! He, however, rather spoke of the Jews in a favourable light, when he said, "The whole needed not a physician, but they that are sick." [3814] For since by "those that are sick" he meant that the heathens and publicans should be understood, whom he was choosing, he affirmed of the Jews that they were "whole" for whom he said that a physician was not necessary. This being the case, he makes a mistake in coming down [3815] to destroy the law, as if for the remedy of a diseased condition. because they who were living under it were "whole," and "not in want of a physician." How, moreover, does it happen that he proposed the similitude of a physician, if he did not verify it? For, just as nobody uses a physician for healthy persons, so will no one do so for strangers, in so far as he is one of Marcion's god-made men, [3816] having to himself both a creator and preserver, and a specially good physician, in his Christ. This much the comparison predetermines, that a physician is more usually furnished by him to whom the sick people belong. Whence, too, does John come upon the scene? Christ, suddenly; and just as suddenly, John! [3817] After this fashion occur all things in Marcion's system. They have their own special and plenary course [3818] in the Creator's dispensation. Of John, however, what else I have to say will be found in another passage. [3819] To the several points which now come before us an answer must be given. This, then, I will take care to do [3820] --demonstrate that, reciprocally, John is suitable to Christ, and Christ to John, the latter, of course, as a prophet of the Creator, just as the former is the Creator's Christ; and so the heretic may blush at frustrating, to his own frustration, the mission of John the Baptist. For if there had been no ministry of John at all--"the voice," as Isaiah calls him, "of one crying in the wilderness," and the preparer of the ways of the Lord by denunciation and recommendation of repentance; if, too, he had not baptized (Christ) Himself [3821] along with others, nobody could have challenged the disciples of Christ, as they ate and drank, to a comparison with the disciples of John, who were constantly fasting and praying; because, if there existed any diversity [3822] between Christ and John, and their followers respectively, no exact comparison would be possible, nor would there be a single point where it could be challenged. For nobody would feel surprise, and nobody would be perplexed, although there should arise rival predictions of a diverse deity, which should also mutually differ about modes of conduct, [3823] having a prior difference about the authorities [3824] upon which they were based. Therefore Christ belonged to John, and John to Christ; while both belonged to the Creator, and both were of the law and the prophets, preachers and masters. Else Christ would have rejected the discipline of John, as of the rival god, and would also have defended the disciples, as very properly pursuing a different walk, because consecrated to the service of another and contrary deity. But as it is, while modestly [3825] giving a reason why "the children of the bridegroom are unable to fast during the time the bridegroom is with them," but promising that "they should afterwards fast, when the bridegroom was taken away from them," [3826] He neither defended the disciples, (but rather excused them, as if they had not been blamed without some reason), nor rejected the discipline of John, but rather allowed [3827] it, referring it to the time of John, although destining it for His own time. Otherwise His purpose would have been to reject it, [3828] and to defend its opponents, if He had not Himself already belonged to it as then in force. I hold also that it is my Christ who is meant by the bridegroom, of whom the psalm says: "He is as a bridegroom coming out of his chamber; His going forth is from the end of the heaven, and His return is back to the end of it again." [3829] By the mouth of Isaiah He also says exultingly of the Father: "Let my soul rejoice in the Lord; for He hath clothed me with the garment of salvation and with the tunic of joy, as a bridegroom. He hath put a mitre round about my head, as a bride." [3830] To Himself likewise He appropriates [3831] the church, concerning which the same [3832] Spirit says to Him: "Thou shalt clothe Thee with them all, as with a bridal ornament." [3833] This spouse Christ invites home to Himself also by Solomon from the call of the Gentiles, because you read: "Come with me from Lebanon, my spouse." [3834] He elegantly makes mention of Lebanon (the mountain, of course) because it stands for the name of frankincense with the Greeks; [3835] for it was from idolatry that He betrothed Himself the church. Deny now, Marcion, your utter madness, (if you can)! Behold, you impugn even the law of your god. He unites not in the nuptial bond, nor, when contracted, does he allow it; no one does he baptize but a cælebs or a eunuch; until death or divorce does he reserve baptism. [3836] Wherefore, then, do you make his Christ a bridegroom? This is the designation of Him who united man and woman, not of him who separated them. You have erred also in that declaration of Christ, wherein He seems to make a difference between things new and old. You are inflated about the old bottles, and brain-muddled with the new wine; and therefore to the old (that is to say, to the prior) gospel you have sewed on the patch of your new-fangled heresy. I should like to know in what respect the Creator is inconsistent with Himself. [3837] When by Jeremiah He gave this precept, "Break up for yourselves new pastures," [3838] does He not turn away from the old state of things? And when by Isaiah He proclaims how "old things were passed away; and, behold, all things, which I am making, are new," [3839] does He not advert to a new state of things? We have generally been of opinion [3840] that the destination of the former state of things was rather promised by the Creator, and exhibited in reality by Christ, only under the authority of one and the same God, to whom appertain both the old things and the new. For new wine is not put into old bottles, except by one who has the old bottles; nor does anybody put a new piece to an old garment, unless the old garment be forthcoming to him. That person only [3841] does not do a thing when it is not to be done, who has the materials wherewithal to do it if it were to be done. And therefore, since His object in making the comparison was to show that He was separating the new condition [3842] of the gospel from the old state [3843] of the law, He proved that that [3844] from which He was separating His own [3845] ought not to have been branded [3846] as a separation [3847] of things which were alien to each other; for nobody ever unites his own things with things that are alien to them, [3848] in order that he may afterwards be able to separate them from the alien things. A separation is possible by help of the conjunction through which it is made. Accordingly, the things which He separated He also proved to have been once one; as they would have remained, were it not for His separation. But still we make this concession, that there is a separation, by reformation, by amplification, [3849] by progress; just as the fruit is separated from the seed, although the fruit comes from the seed. So likewise the gospel is separated from the law, whilst it advances [3850] from the law--a different thing [3851] from it, but not an alien one; diverse, but not contrary. Nor in Christ do we even find any novel form of discourse. Whether He proposes similitudes or refute questions, it comes from the seventy-seventh Psalm. "I will open," says He, "my mouth in a parable" (that is, in a similitude); "I will utter dark problems" (that is, I will set forth questions). [3852] If you should wish to prove that a man belonged to another race, no doubt you would fetch your proof from the idiom of his language. __________________________________________________________________ [3811] He means Levi or St. Matthew; see Luke v. 27-39. [3812] Profanum. [3813] Matt. xvi. 17. [3814] Luke v. 31. [3815] Male descendit. [3816] Homo a deo Marcionis. [3817] See chap. vii. of this book, and chap. ii. of book. iii. [3818] Plenum ordinem. [3819] See below, chap. xviii. [3820] Tuebor. [3821] Ipsum. [3822] Marcion's diversitas implied an utter incompatibility between John and Christ; for it assigned John to the Creator, from whom it took Christ away. [3823] De disciplinis: or, "about discipleships." [3824] De auctoritatibus; or, "about the authors thereof." [3825] Humiliter. [3826] Luke v. 34, 35. [3827] Concessit. [3828] Rejecturus alioquin. [3829] Ps. xix. 5, 6. [3830] Isa. lxi. 10. [3831] Deputat. [3832] The same, which spake again by Isaiah. [3833] Isa. xlix. 18. [3834] Song of Sol. iv. 8. [3835] There is also in Hebrew an affinity between lvnh, "frankincense," and lvvvz, "Lebanon." [Note this strange but reiterated and emphatic identification of incense with idolatry. In the Gentile church it was thoroughly identified with Paganism.] [3836] See also book i. chap. xxix. [On this reservation of Baptism see Elucidation II.] [3837] Alter. [3838] Jer. iv. 3. [3839] His reading of (probably) Isa. xliii. 19; comp. 2 Cor. v. 17. [3840] Olim statuimus. [3841] Ille. [3842] Novitas. [3843] Vetustas. [3844] That is, "the oldness of the law." [3845] That is, "the newness of the gospel." [3846] Notandam. [3847] Separatione. The more general reading is separationem. [3848] Alienis: i.e., "things not his own." [3849] Amplitudinem. [3850] Provehitur, "is developed." [3851] Aliud. [3852] See Ps. lxxviii. 2. __________________________________________________________________ Chapter XII.--Christ's Authority Over the Sabbath. As Its Lord He Recalled It from Pharisaic Neglect to the Original Purpose of Its Institution by the Creator the Case of the Disciples Who Plucked the Ears of Corn on the Sabbath. The Withered Hand Healed on the Sabbath. Concerning the Sabbath also I have this to premise, that this question could not have arisen, if Christ did not publicly proclaim [3853] the Lord of the Sabbath. Nor could there be any discussion about His annulling [3854] the Sabbath, if He had a right [3855] to annul it. Moreover, He would have the right, if He belonged to the rival god; nor would it cause surprise to any one that He did what it was right for Him to do. Men's astonishment therefore arose from their opinion that it was improper for Him to proclaim the Creator to be God and yet to impugn His Sabbath. Now, that we may decide these several points first, lest we should be renewing them at every turn to meet each argument of our adversary which rests on some novel institution [3856] of Christ, let this stand as a settled point, that discussion concerning the novel character of each institution ensued on this account, because as nothing was as yet advanced by Christ touching any new deity, so discussion thereon was inadmissible; nor could it be retorted, that from the very novelty of each several institution another deity was clearly enough demonstrated by Christ, inasmuch as it was plain that novelty was not in itself a characteristic to be wondered at in Christ, because it had been foretold by the Creator. And it would have been, of course, but right that a new [3857] god should first be expounded, and his discipline be introduced afterwards; because it would be the god that would impart authority to the discipline, and not the discipline to the god; except that (to be sure) it has happened that Marcion acquired his very perverse opinions not from a master, but his master from his opinion! All other points respecting the Sabbath I thus rule. If Christ interfered with [3858] the Sabbath, He simply acted after the Creator's example; inasmuch as in the siege of the city of Jericho the carrying around the walls of the ark of the covenant for eight days running, and therefore on a Sabbath-day, actually [3859] annulled the Sabbath, by the Creator's command--according to the opinion of those who think this of Christ in this passage of St. Luke, in their ignorance that neither Christ nor the Creator violated the Sabbath, as we shall by and by show. And yet the Sabbath was actually then broken [3860] by Joshua, [3861] so that the present charge might be alleged also against Christ. But even if, as being not the Christ of the Jews, He displayed a hatred against the Jews' most solemn day, He was only professedly following [3862] the Creator, as being His Christ, in this very hatred of the Sabbath; for He exclaims by the mouth of Isaiah: "Your new moons and your Sabbaths my soul hateth." [3863] Now, in whatever sense these words were spoken, we know that an abrupt defence must, in a subject of this sort, be used in answer to an abrupt challenge. I shall now transfer the discussion to the very matter in which the teaching of Christ seemed to annul the Sabbath. The disciples had been hungry; on that the Sabbath day they had plucked some ears and rubbed them in their hands; by thus preparing their food, they had violated the holy day. Christ excuses them, and became their accomplice in breaking the Sabbath. The Pharisees bring the charge against Him. Marcion sophistically interprets the stages of the controversy (if I may call in the aid of the truth of my Lord to ridicule his arts), both in the scriptural record and in Christ's purpose. [3864] For from the Creator's Scripture, and from the purpose of Christ, there is derived a colourable precedent [3865] --as from the example of David, when he went into the temple on the Sabbath, and provided food by boldly breaking up the shew-bread. [3866] Even he remembered that this privilege (I mean the dispensation from fasting) was allowed to the Sabbath from the very beginning, when the Sabbath-day itself was instituted. For although the Creator had forbidden that the manna should be gathered for two days, He yet permitted it on the one occasion only of the day before the Sabbath, in order that the yesterday's provision of food might free from fasting the feast of the following Sabbath-day. Good reason, therefore, had the Lord for pursuing the same principle in the annulling of the Sabbath (since that is the word which men will use); good reason, too, for expressing the Creator's will, [3867] when He bestowed the privilege of not fasting on the Sabbath-day. In short, He would have then and there [3868] put an end to the Sabbath, nay, to the Creator Himself, if He had commanded His disciples to fast on the Sabbath-day, contrary to the intention [3869] of the Scripture and of the Creator's will. But because He did not directly defend [3870] His disciples, but excuses them; because He interposes human want, as if deprecating censure; because He maintains the honour of the Sabbath as a day which is to be free from gloom rather than from work; [3871] because he puts David and his companions on a level with His own disciples in their fault and their extenuation; because He is pleased to endorse [3872] the Creator's indulgence: [3873] because He is Himself good according to His example--is He therefore alien from the Creator? Then the Pharisees watch whether He would heal on the Sabbath-day, [3874] that they might accuse Him--surely as a violator of the Sabbath, not as the propounder of a new god; for perhaps I might be content with insisting on all occasions on this one point, that another Christ [3875] is nowhere proclaimed. The Pharisees, however, were in utter error concerning the law of the Sabbath, not observing that its terms were conditional, when it enjoined rest from labour, making certain distinctions of labour. For when it says of the Sabbath-day, "In it thou shalt not do any work of thine," [3876] by the word thine [3877] it restricts the prohibition to human work--which every one performs in his own employment or business--and not to divine work. Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, "Thou shalt not do any manner of work in it," [3878] except what is to be done for any soul, [3879] that is to say, in the matter of delivering the soul; [3880] because what is God's work may be done by human agency for the salvation of the soul. By God, however, would that be done which the man Christ was to do, for He was likewise God. [3881] Wishing, therefore, to initiate them into this meaning of the law by the restoration of the withered hand, He requires, "Is it lawful on the Sabbath-days to do good, or not? to save life, or to destroy it?" [3882] In order that He might, whilst allowing that amount of work which He was about to perform for a soul, [3883] remind them what works the law of the Sabbath forbade--even human works; and what it enjoined--even divine works, which might be done for the benefit of any soul, [3884] He was called "Lord of the Sabbath," [3885] because He maintained [3886] the Sabbath as His own institution. Now, even if He had annulled the Sabbath, He would have had the right to do so, [3887] as being its Lord, (and) still more as He who instituted it. But He did not utterly destroy it, although its Lord, in order that it might henceforth be plain that the Sabbath was not broken [3888] by the Creator, even at the time when the ark was carried around Jericho. For that was really [3889] God's work, which He commanded Himself, and which He had ordered for the sake of the lives of His servants when exposed to the perils of war. Now, although He has in a certain place expressed an aversion of Sabbaths, by calling them your Sabbaths, [3890] reckoning them as men's Sabbaths, not His own, because they were celebrated without the fear of God by a people full of iniquities, and loving God "with the lip, not the heart," [3891] He has yet put His own Sabbaths (those, that is, which were kept according to His prescription) in a different position; for by the same prophet, in a later passage, [3892] He declared them to be "true, and delightful, and inviolable." Thus Christ did not at all rescind the Sabbath: He kept the law thereof, and both in the former case did a work which was beneficial to the life of His disciples, for He indulged them with the relief of food when they were hungry, and in the present instance cured the withered hand; in each case intimating by facts, "I came not to destroy, the law, but to fulfil it," [3893] although Marcion has gagged [3894] His mouth by this word. [3895] For even in the case before us He fulfilled the law, while interpreting its condition; moreover, He exhibits in a clear light the different kinds of work, while doing what the law excepts from the sacredness of the Sabbath [3896] and while imparting to the Sabbath-day itself, which from the beginning had been consecrated by the benediction of the Father, an additional sanctity by His own beneficent action. For He furnished to this day divine safeguards, [3897] --a course which [3898] His adversary would have pursued for some other days, to avoid honouring the Creator's Sabbath, and restoring to the Sabbath the works which were proper for it. Since, in like manner, the prophet Elisha on this day restored to life the dead son of the Shunammite woman, [3899] you see, O Pharisee, and you too, O Marcion, how that it was proper employment for the Creator's Sabbaths of old [3900] to do good, to save life, not to destroy it; how that Christ introduced nothing new, which was not after the example, [3901] the gentleness, the mercy, and the prediction also of the Creator. For in this very example He fulfils [3902] the prophetic announcement of a specific healing: "The weak hands are strengthened," as were also "the feeble knees" [3903] in the sick of the palsy. __________________________________________________________________ [3853] Circumferret. [3854] Cur destrueret. [3855] Deberet. [3856] Institutione: or, teaching, perhaps. [3857] Alium. [3858] Intervertit. [3859] Operatione. [3860] Concussum est sabbatum. [3861] Per Jesum. [3862] Professus...sequebatur. [3863] Isa. i. 14. [3864] This obscure passage runs thus in the original: "Marcion captat status controversiæ (ut aliquid ludam cum mei Domini veritate), scripti et voluntatis." Status is a technical word in rhetoric. "Est quæstio quæ ex prima causarum conflictione nascitur." See Cicero, Topic. c. 25, Part. c. 29; and Quinctilian, Instit. Rhetor. iii. 6. (Oehler). [3865] Sumitur color. [3866] Luke vi. 1-4; 1 Sam. xxi. 2-6. [3867] Affectum. [3868] Tunc demum. [3869] Statum. [3870] Non constanter tuebatur. [3871] Non contristandi quam vacandi. [3872] [This adoption of an Americanism is worthy of passing notice.] [3873] Placet illi quia Creator indulsit. [3874] Luke vi. 7. [3875] That is, the Christ of another God. [3876] Ex. xx. 16. [3877] It is impossible to say where Tertullian got this reading. Perhaps his LXX. copy might have had (in Ex. xx. 10): Ou poieseis en aute pan ergon sou, instead of su; every clause ending in sou, which follows in that verse. No critical authority, however, now known warrants such a reading. [It is probably based inferentially on verse 9, "all thy work."] [3878] Ex. xii. 16. [3879] The LXX. of the latter clause of Ex. xii. 16 thus runs: plen hosa poiethesetai pase psuche. Tertullian probably got this reading from this clause, although the Hebrew is to this effect: "Save that which every man (or, every soul) must eat," which the Vulgate renders: "Exceptis his, quæ ad vescendum pertinent." [3880] Liberandæ animæ: perhaps saving life. [3881] In salutem animæ: or, for saving life. [3882] Luke vi. 9. [3883] Pro anima: or, for a life. [3884] Animæ omni: or, any life. [3885] Luke vi. 5. [3886] Tuebatur. [3887] Merito. [3888] Destructum. We have, as has been most convenient, rendered this word by annul, destroy, break. [3889] Et. [3890] Isa. i. 13, 14. [3891] Isa. xxix. 13. [3892] Isa. lviii. 13 and lvi. 2. [3893] Matt. v. 17. [3894] Obstruxit. [3895] "Destroy"...It was hardly necessary for Oehler to paraphrase our author's characteristically strong sentence by, "since Marcion thought that he had gagged," etc. [3896] In other words, "permits to be done on the Sabbath." [3897] Præsidia. [3898] Quod, not quæ, as if in apposition with præsidia. [3899] See 2 Kings iv. 23. [3900] Olim. [3901] Forma. [3902] Repræsentat. [3903] Isa. xxxv. 3. __________________________________________________________________ Chapter XIII.--Christ's Connection with the Creator Shown. Many Quotations Out of the Old Testament Prophetically Bear on Certain Events of the Life of Jesus--Such as His Ascent to Praying on the Mountain; His Selection of Twelve Apostles; His Changing Simon's Name to Peter, and Gentiles from Tyre and Sidon Resorting to Him. Surely to Sion He brings good tidings, and to Jerusalem peace and all blessings; He goes up into a mountain, and there spends a night in prayer, [3904] and He is indeed heard by the Father. Accordingly turn over the prophets, and learn therefrom His entire course. [3905] "Into the high mountain," says Isaiah, "get Thee up, who bringest good tidings to Sion; lift up Thy voice with strength, who bringest good tidings to Jerusalem." [3906] "They were mightily [3907] astonished at His doctrine; for He was teaching as one who had power." [3908] And again: "Therefore, my people shall know my name in that day." What name does the prophet mean, but Christ's? "That I am He that doth speak--even I." [3909] For it was He who used to speak in the prophets--the Word, the Creator's Son. "I am present, while it is the hour, upon the mountains, as one that bringeth glad tidings of peace, as one that publisheth good tidings of good." [3910] So one of the twelve (minor prophets), Nahum: "For behold upon the mountain the swift feet of Him that bringeth glad tidings of peace." [3911] Moreover, concerning the voice of His prayer to the Father by night, the psalm manifestly says: "O my God, I will cry in the day-time, and Thou shalt hear; and in the night season, and it shall not be in vain to me." [3912] In another passage touching the same voice and place, the psalm says: "I cried unto the Lord with my voice, and He heard me out of His holy mountain." [3913] You have a representation of the name; you have the action of the Evangelizer; you have a mountain for the site; and the night as the time; and the sound of a voice; and the audience of the Father: you have, (in short,) the Christ of the prophets. But why was it that He chose twelve apostles, [3914] and not some other number? In truth, [3915] I might from this very point conclude [3916] of my Christ, that He was foretold not only by the words of prophets, but by the indications of facts. For of this number I find figurative hints up and down the Creator's dispensation [3917] in the twelve springs of Elim; [3918] in the twelve gems of Aaron's priestly vestment; [3919] and in the twelve stones appointed by Joshua to be taken out of the Jordan, and set up for the ark of the covenant. Now, the same number of apostles was thus portended, as if they were to be fountains and rivers which should water the Gentile world, which was formerly dry and destitute of knowledge (as He says by Isaiah: "I will put streams in the unwatered ground" [3920] ); as if they were to be gems to shed lustre upon the church's sacred robe, which Christ, the High Priest of the Father, puts on; as if, also, they were to be stones massive in their faith, which the true Joshua took out of the laver of the Jordan, and placed in the sanctuary of His covenant. What equally good defence of such a number has Marcion's Christ to show? It is impossible that anything can be shown to have been done by him unconnectedly, [3921] which cannot be shown to have been done by my Christ in connection (with preceding types). [3922] To him will appertain the event [3923] in whom is discovered the preparation for the same. [3924] Again, He changes the name of Simon to Peter, [3925] inasmuch as the Creator also altered the names of Abram, and Sarai, and Oshea, by calling the latter Joshua, and adding a syllable to each of the former. But why Peter? If it was because of the vigour of his faith, there were many solid materials which might lend a name from their strength. Was it because Christ was both a rock and a stone? For we read of His being placed "for a stone of stumbling and for a rock of offence." [3926] I omit the rest of the passage. [3927] Therefore He would fain [3928] impart to the dearest of His disciples a name which was suggested by one of His own especial designations in figure; because it was, I suppose, more peculiarly fit than a name which might have been derived from no figurative description of Himself. [3929] There come to Him from Tyre, and from other districts even, a transmarine multitude. This fact the psalm had in view: "And behold tribes of foreign people, and Tyre, and the people of the Ethiopians; they were there. Sion is my mother, shall a man say; and in her was born a man" (forasmuch as the God-man was born), and He built her by the Father's will; that you may know how Gentiles then flocked to Him, because He was born the God-man who was to build the church according to the Father's will--even of other races also. [3930] So says Isaiah too: "Behold, these come from far; and these from the north and from the west; [3931] and these from the land of the Persians." [3932] Concerning whom He says again: "Lift up thine eyes round about, and behold, all these have gathered themselves together." [3933] And yet again: "Thou seest these unknown and strange ones; and thou wilt say in thine heart, Who hath begotten me these? But who hath brought me up these? And these, where have they been?" [3934] Will such a Christ not be (the Christ) of the prophets? And what will be the Christ of the Marcionites? Since perversion of truth is their pleasure, he could not be (the Christ) of the prophets. __________________________________________________________________ [3904] Luke vi. 12. [3905] Ordinem. [3906] Isa. xl. 9. [3907] In vigore. Or this phrase may qualify the noun thus: "They were astonished at His doctrine, in its might." [3908] Luke iv. 32. [3909] Isa. lii. 6. [3910] Our author's reading of Isa. lii. 7. [3911] Nahum i. 15. [3912] Ps. xxii. 2. [3913] Ps. iii. 4. [3914] Luke vi. 13-19. [3915] Næ. [3916] Interpretari. [3917] Apud creatorem. [3918] Num. xxxiii. 9. [3919] Ex. xxviii. 13-21. [3920] Isa. xliii. 20. [3921] Simpliciter: i.e., simply or without relation to any types or prophecies. [3922] Non simpliciter. [3923] Res. [3924] Rei præparatura. [3925] Luke vi. 14. [Elucidation III.] [3926] Isa. viii. 14; Rom. ix. 33; 1 Pet. ii. 8. [3927] Cætera. [3928] Affectavit. [3929] De non suis; opposed to the de figuris suis peculiariter. [St. Peter was not the dearest of the Apostles though he was the foremost.] [3930] Ps. lxxxvii. 4, 5, according to the Septuagint. [3931] Mari. [3932] Isa. xlix. 12. [3933] Isa. xlix. 18. [3934] Isa. xlix. 21. __________________________________________________________________ Chapter XIV.--Christ's Sermon on the Mount. In Manner and Contents It So Resembles the Creator's Dispensational Words and Deeds. It Suggests Therefore the Conclusion that Jesus is the Creator's Christ. The Beatitudes. I now come to those ordinary precepts of His, by means of which He adapts the peculiarity [3935] of His doctrine to what I may call His official proclamation as the Christ. [3936] "Blessed are the needy" (for no less than this is required for interpreting the word in the Greek, [3937] "because theirs is the kingdom of heaven." [3938] Now this very fact, that He begins with beatitudes, is characteristic of the Creator, who used no other voice than that of blessing either in the first fiat or the final dedication of the universe: for "my heart," says He, "hath indited a very good word." [3939] This will be that "very good word" of blessing which is admitted to be the initiating principle of the New Testament, after the example of the Old. What is there, then, to wonder at, if He entered on His ministry with the very attributes [3940] of the Creator, who ever in language of the same sort loved, consoled, protected, and avenged the beggar, and the poor, and the humble, and the widow, and the orphan? So that you may believe this private bounty as it were of Christ to be a rivulet streaming from the springs of salvation. Indeed, I hardly know which way to turn amidst so vast a wealth of good words like these; as if I were in a forest, or a meadow, or an orchard of apples. I must therefore look out for such matter as chance may present to me. [3941] In the psalm he exclaims: "Defend the fatherless and the needy; do justice to the humble and the poor; deliver the poor, and rid the needy out of the hand of the wicked." [3942] Similarly in the seventy-first Psalm: "In righteousness shall He judge the needy amongst the people, and shall save the children of the poor." [3943] And in the following words he says of Christ: "All nations shall serve Him." [3944] Now David only reigned over the Jewish nation, so that nobody can suppose that this was spoken of David; whereas He had taken upon Himself the condition of the poor, and such as were oppressed with want, "Because He should deliver the needy out of the hand of the mighty man; He shall spare the needy and the poor, and shall deliver the souls of the poor. From usury and injustice shall He redeem their souls, and in His sight shall their name be honoured." [3945] Again: "The wicked shall be turned into hell, even all the nations that forget God; because the needy shall not alway be forgotten; the endurance of the poor shall not perish for ever." [3946] Again: "Who is like unto the Lord our God, who dwelleth on high, and yet looketh on the humble things that are in heaven and on earth!--who raiseth up the needy from off the ground, and out of the dunghill exalteth the poor; that He may set him with the princes of His people," [3947] that is, in His own kingdom. And likewise earlier, in the book of Kings, [3948] Hannah the mother of Samuel gives glory to God in these words: "He raiseth the poor man from the ground, and the beggar, that He may set him amongst the princes of His people (that is, in His own kingdom), and on thrones of glory" (even royal ones). [3949] And by Isaiah how He inveighs against the oppressors of the needy! "What mean ye that ye set fire to my vineyard, and that the spoil of the poor is in your houses? Wherefore do ye beat my people to pieces, and grind the face of the needy?" [3950] And again: "Woe unto them that decree unrighteous decrees; for in their decrees they decree wickedness, turning aside the needy from judgment, and taking away their rights from the poor of my people." [3951] These righteous judgments He requires for the fatherless also, and the widows, as well as for consolation [3952] to the very needy themselves. "Do justice to the fatherless, and deal justly with the widow; and come, let us be reconciled, [3953] saith the Lord." [3954] To him, for whom in every stage of lowliness there is provided so much of the Creator's compassionate regard, shall be given that kingdom also which is promised by Christ, to whose merciful compassion belong, and for a great while have belonged, [3955] those to whom the promise is made. For even if you suppose that the promises of the Creator were earthly, but that Christ's are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion's god), who has never given proof of his liberality by any preceding bestowal of minor blessings. "Blessed are they that hunger, for they shall be filled." [3956] I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His. [3957] For thus does He say, by Isaiah, concerning those whom He was about to call from the ends of the earth--that is, the Gentiles: "Behold, they shall come swiftly with speed:" [3958] swiftly, because hastening towards the fulness of the times; with speed, because unclogged by the weights of the ancient law. They shall neither hunger nor thirst. Therefore they shall be filled,--a promise which is made to none but those who hunger and thirst. And again He says: "Behold, my servants shall be filled, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty." [3959] As for these oppositions, we shall see whether they are not premonitors of Christ. [3960] Meanwhile the promise of fulness to the hungry is a provision of God the Creator. "Blessed are they that weep, for they shall laugh." [3961] Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart." [3962] And recognise these oppositions also in the dispensation of Christ. Surely gladness and joyous exultation is promised to those who are in an opposite condition--to the sorrowful, and sad, and anxious. Just as it is said in the 125th Psalm: "They who sow in tears shall reap in joy." [3963] Moreover, laughter is as much an accessory to the exulting and glad, as weeping is to the sorrowful and grieving. Therefore the Creator, in foretelling matters for laughter and tears, was the first who said that those who mourned should laugh. Accordingly, He who began (His course) with consolation for the poor, and the humble, and the hungry, and the weeping, was at once eager [3964] to represent Himself as Him whom He had pointed out by the mouth of Isaiah: "The Spirit of the Lord is upon me, because He hath anointed me to preach good tidings unto the poor." [3965] "Blessed are the needy, because theirs is the kingdom of heaven." [3966] "He hath sent me to bind up the broken-hearted." [3967] "Blessed are they that hunger, for they shall be filled." [3968] "To comfort all that mourn." [3969] "Blessed are they that weep, for they shall laugh." [3970] "To give unto them that mourn in Sion, beauty (or glory) for ashes, and the oil of joy for mourning, and the garment of praise for the spirit of heaviness." [3971] Now since Christ, as soon as He entered on His course, [3972] fulfilled such a ministration as this, He is either, Himself, He who predicted His own coming to do all this; or else if he is not yet come who predicted this, the charge to Marcion's Christ must be a ridiculous one (although I should perhaps add a necessary [3973] one), which bade him say, "Blessed shall ye be, when men shall hate you, and shall reproach you, and shall cast out your name as evil, for the Son of man's sake." [3974] In this declaration there is, no doubt, an exhortation to patience. Well, what did the Creator say otherwise by Isaiah? "Fear ye not the reproach of men, nor be diminished by their contempt." [3975] What reproach? what contempt? That which was to be incurred for the sake of the Son of man. What Son of man? He who (is come) according to the Creator's will. Whence shall we get our proof? From the very cutting off, which was predicted against Him; as when He says by Isaiah to the Jews, who were the instigators of hatred against Him: "Because of you, my name is blasphemed amongst the Gentiles;" [3976] and in another passage: "Lay the penalty on [3977] Him who surrenders [3978] His own life, who is held in contempt by the Gentiles, whether servants or magistrates." [3979] Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man's sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator's purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name. [3980] But He has both suffered the penalty [3981] in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected. __________________________________________________________________ [3935] Proprietatem. [3936] The original runs thus: "Venio nunc ad ordinarias sententias ejus, per quas proprietatem doctrinæ suæ inducit ad edictum, ut ita dixerim, Christi." There is here an allusion to the edict of the Roman prætor, that is, his public announcement, in which he states (when entering on his office) the rules by which he will be guided in the administration of the same (see White and Riddle, Latin Dict. s. v. Edictum). [3937] oi ptochoi, not penetes [3938] Luke vi. 20. [3939] Ps. xlv. 1. [And see Vol. I. p. 213, supra.] [3940] Affectibus. [3941] Prout incidit. [3942] Ps. lxxxii. 3, 4. [3943] Ps. lxxii. 4. [3944] Ps. lxxii. 11. [3945] Ps. lxxii. 12, 13, 14. [3946] Ps. ix. 17, 18. [3947] Ps. cxiii. 5-8. [3948] The books of "Samuel" were also called the books of "Kings." [3949] 1 Sam. ii. 8. [3950] Isa. iii. 14, 15. [3951] Isa. x. 1, 2. [3952] Solatii. [3953] Tertullian seems to have read diallachthomen instead of dialechthomen, let us reason together, in his LXX. [3954] Isa. i. 17, 18. [3955] Jamdudum pertinent. [3956] Luke vi. 21. [3957] In evangelii scilicet sui præstructionem. [3958] Isa. v. 26. [3959] Isa. lxv. 13. [3960] An Christo præministrentur. [3961] Luke vi. 21. [3962] Isa. lxv. 13, 14. [3963] Ps. cxxvi. 5. [3964] Gestivit. [3965] Isa. lxi. 1. [3966] Luke vi. 20. [3967] Isa. lxi. 1. [3968] Luke vi. 21. [3969] Isa. lxi. 2. [3970] Luke vi. 21. [3971] Isa. lxi. 3. [3972] Statim admissus. [3973] Said in irony, as if Marcion's Christ deserved the rejection. [3974] Luke vi. 22. [3975] His reading of Isa. li. 7. [3976] Isa. lii. 5. [3977] Sancite. [3978] Circumscribit. [3979] Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii. [3980] Personam nominis. [3981] Sancitur. __________________________________________________________________ Chapter XV.--Sermon on the Mount Continued. Its Woes in Strict Agreement with the Creator's Disposition. Many Quotations Out of the Old Testament in Proof of This. "In the like manner," says He, [3982] "did their fathers unto the prophets." What a turncoat [3983] is Marcion's Christ! Now the destroyer, now the advocate of the prophets! He destroyed them as their rival, by converting their disciples; he took up their cause as their friend, by stigmatizing [3984] their persecutors. But, [3985] in as far as the defence of the prophets could not be consistent in the Christ of Marcion, who came to destroy them; in so far is it becoming to the Creator's Christ that He should stigmatize those who persecuted the prophets, for He in all things accomplished their predictions. Again, it is more characteristic of the Creator to upbraid sons with their fathers' sins, than it is of that god who chastizes no man for even his own misdeeds. But you will say, He cannot be regarded as defending the prophets simply because He wished to affirm the iniquity of the Jews for their impious dealings with their own prophets. Well, then, in this case, [3986] no sin ought to have been charged against the Jews: they were rather deserving of praise and approbation when they maltreated [3987] those whom the absolutely good god of Marcion, after so long a time, bestirred himself [3988] to destroy. I suppose, however, that by this time he had ceased to be the absolutely good god; [3989] he had now sojourned a considerable while even with the Creator, and was no longer (like) the god of Epicurus [3990] purely and simply. For see how he condescends [3991] to curse, and proves himself capable of taking offence and feeling anger! He actually pronounces a woe! But a doubt is raised against us as to the import of this word, as if it carried with it less the sense of a curse than of an admonition. Where, however, is the difference, since even an admonition is not given without the sting of a threat, especially when it is embittered with a woe? Moreover, both admonition and threatening will be the resources of him [3992] who knows how to feel angry. For no one will forbid the doing of a thing with an admonition or a threat, except him who will inflict punishment for the doing of it. No one would inflict punishment, except him who was susceptible of anger. Others, again, admit that the word implies a curse; but they will have it that Christ pronounced the woe, not as if it were His own genuine feeling, but because the woe is from the Creator, and He wanted to set forth to them the severity of the Creator in order that He might the more commend His own long-suffering [3993] in His beatitudes. Just as if it were not competent to the Creator, in the pre-eminence of both His attributes as the good God and Judge, that, as He had made clemency [3994] the preamble of His benediction so He should place severity in the sequel of His curses; thus fully developing His discipline in both directions, both in following out the blessing and in providing against the curse. [3995] He had already said of old, "Behold, I have set before you blessing and cursing." [3996] Which statement was really a presage of [3997] this temper of the gospel. Besides, what sort of being is that who, to insinuate a belief in his own goodness, invidiously contrasted [3998] with it the Creator's severity? Of little worth is the recommendation which has for its prop the defamation of another. And yet by thus setting forth the severity of the Creator, he, in fact, affirmed Him to be an object of fear. [3999] Now if He be an object of fear, He is of course more worthy of being obeyed than slighted; and thus Marcion's Christ begins to teach favourably to the Creator's interests. [4000] Then, on the admission above mentioned, since the woe which has regard to the rich is the Creator's, it follows that it is not Christ, but the Creator, who is angry with the rich; while Christ approves of [4001] the incentives of the rich [4002] --I mean, their pride, their pomp, [4003] their love of the world, and their contempt of God, owing to which they deserve the woe of the Creator. But how happens it that the reprobation of the rich does not proceed from the same God who had just before expressed approbation of the poor? There is nobody but reprobates the opposite of that which he has approved. If, therefore, there be imputed to the Creator the woe pronounced against the rich, there must be claimed for Him also the promise of the blessing upon the poor; and thus the entire work of the Creator devolves on Christ.--If to Marcion's god there be ascribed the blessing of the poor, he must also have imputed to him the malediction of the rich; and thus will he become the Creator's equal, [4004] both good and judicial; nor will there be left any room for that distinction whereby two gods are made; and when this distinction is removed, there will remain the verity which pronounces the Creator to be the one only God. Since, therefore, "woe" is a word indicative of malediction, or of some unusually austere [4005] exclamation; and since it is by Christ uttered against the rich, I shall have to show that the Creator is also a despiser [4006] of the rich, as I have shown Him to be the defender [4007] of the poor, in order that I may prove Christ to be on the Creator's side in this matter, even when He enriched Solomon. [4008] But with respect to this man, since, when a choice was left to him, he preferred asking for what he knew to be well-pleasing to God--even wisdom--he further merited the attainment of the riches, which he did not prefer. The endowing of a man indeed with riches, is not an incongruity to God, for by the help of riches even rich men are comforted and assisted; moreover, by them many a work of justice and charity is carried out. But yet there are serious faults [4009] which accompany riches; and it is because of these that woes are denounced on the rich, even in the Gospel. "Ye have received," says He, "your consolation;" [4010] that is, of course, from their riches, in the pomps and vanities of the world which these purchase for them. Accordingly, in Deuteronomy, Moses says: "Lest, when thou hast eaten and art full, and hast built goodly houses, and when thy herds and thy flocks multiply, as well as thy silver and thy gold, thine heart be then lifted up, and thou forget the Lord thy God." [4011] In similar terms, when king Hezekiah became proud of his treasures, and gloried in them rather than in God before those who had come on an embassy from Babylon, [4012] (the Creator) breaks forth [4013] against him by the mouth of Isaiah: "Behold, the days come when all that is in thine house, and that which thy fathers have laid up in store, shall be carried to Babylon." [4014] So by Jeremiah likewise did He say: "Let not the rich man glory in his riches but let him that glorieth even glory in the Lord." [4015] Similarly against the daughters of Sion does He inveigh by Isaiah, when they were haughty through their pomp and the abundance of their riches, [4016] just as in another passage He utters His threats against the proud and noble: "Hell hath enlarged herself, and opened her mouth, and down to it shall descend the illustrious, and the great, and the rich (this shall be Christ's woe to the rich'); and man [4017] shall be humbled," even he that exalts himself with riches; "and the mighty man [4018] shall be dishonoured," even he who is mighty from his wealth. [4019] Concerning whom He says again: "Behold, the Lord of hosts shall confound the pompous together with their strength: those that are lifted up shall be hewn down, and such as are lofty shall fall by the sword." [4020] And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: "Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him." [4021] So also in Psalm lxi.: "Do not desire riches; and if they do yield you their lustre, [4022] do not set your heart upon them." [4023] Lastly, this very same woe is pronounced of old by Amos against the rich, who also abounded in delights. "Woe unto them," says he, "who sleep upon beds of ivory, and deliciously stretch themselves upon their couches; who eat the kids from the flocks of the goats, and sucking calves from the flocks of the heifers, while they chant to the sound of the viol; as if they thought they should continue long, and were not fleeting; who drink their refined wines, and anoint themselves with the costliest ointments." [4024] Therefore, even if I could do nothing else than show that the Creator dissuades men from riches, without at the same time first condemning the rich, in the very same terms in which Christ also did, no one could doubt that, from the same authority, there was added a commination against the rich in that woe of Christ, from whom also had first proceeded the dissuasion against the material sin of these persons, that is, their riches. For such commination is the necessary sequel to such a dissuasive. He inflicts a woe also on "the full, because they shall hunger; on those too which laugh now, because they shall mourn." [4025] To these will correspond these opposites which occur, as we have seen above, in the benedictions of the Creator: "Behold, my servants shall be full, but ye shall be hungry"--even because ye have been filled; "behold, my servants shall rejoice, but ye shall be ashamed" [4026] --even ye who shall mourn, who now are laughing. For as it is written in the psalm, "They who sow in tears shall reap in joy," [4027] so does it run in the Gospel: They who sow in laughter, that is, in joy, shall reap in tears. These principles did the Creator lay down of old; and Christ has renewed them, by simply bringing them into prominent view, [4028] not by making any change in them. "Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets." [4029] With equal stress does the Creator, by His prophet Isaiah, censure those who seek after human flattery and praise: "O my people, they who call you happy mislead you, and disturb the paths of your feet." [4030] In another passage He forbids all implicit trust in man, and likewise in the applause of man; as by the prophet Jeremiah: "Cursed be the man that trusteth in man." [4031] Whereas in Psalm cxvii. it is said: "It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes." [4032] Thus everything which is caught at by men is adjured by the Creator, down to their good words. [4033] It is as much His property to condemn the praise and flattering words bestowed on the false prophets by their fathers, as to condemn their vexatious and persecuting treatment of the (true) prophets. As the injuries suffered by the prophets could not be imputed [4034] to their own God, so the applause bestowed on the false prophets could not have been displeasing to any other god but the God of the true prophets. __________________________________________________________________ [3982] Luke vi. 26. [3983] Versipellem. An indignant exclamation on Marcion's Christ. [3984] Suggillans. [3985] Porro. [3986] Hic. [3987] Suggillaverunt. This is Oehler's emendation; the common reading is figuraverunt. [3988] Motus est. [3989] Deus optimus. [3990] That is, apathetic, inert, and careless about human affairs. [3991] Demutat. [3992] Ejus erunt. [3993] Sufferentiam. [3994] Benignitatem. [3995] Ad maledictionem præcavendam. [3996] Deut. xxx. 19. [3997] Portendebat in. [3998] Opposuit. [3999] Timendum. [4000] Creatori docere. [4001] Ratas habet. [4002] Divitum causas. [4003] Gloriam. [4004] Erit par creatoris. [4005] Austerioris. [4006] Aspernatorem. [4007] Advocatorem. [4008] 1 Kings iii. 5-13. [4009] Vitia. [4010] Luke vi. 24. [See Southey's Wesley, on "Riches," vol. ii. p. 310.] [4011] Deut. viii. 12-14. [4012] Tertullian says, ex Perside. [4013] Insilit. [4014] Isa. xxxix. 6. [4015] Jer. ix. 23, 24. [4016] Isa. iii. 16-24. [4017] Homo: "the mean man," A.V. [4018] Vir. [4019] Isa. v. 14. [4020] Isa. x. 33. [4021] Ps. xlix. 16, 17. [4022] Relucent. [4023] Ps. lxii. 11. [4024] Amos vi. 1-6. [4025] Luke vi. 25. [4026] Isa. lxv. 13. [4027] Ps. cxxvi. 5. [4028] Distinguendo. [4029] Luke vi. 26. [4030] Isa. iii. 12. [4031] Jer. xvii. 5. [4032] Ps. cxviii. 8, 9. [4033] Nedum benedictionem. [4034] Non pertinuissent ad. __________________________________________________________________ Chapter XVI.--The Precept of Loving One's Enemies. It is as Much Taught in the Creator's Scriptures of the Old Testament as in Christ's Sermon. The Lex Talionis of Moses Admirably Explained in Consistency with the Kindness and Love Which Jesus Christ Came to Proclaim and Enforce in Behalf of the Creator. Sundry Precepts of Charity Explained. "But I say unto you which hear" (displaying here that old injunction, of the Creator: "Speak to the ears of those who lend them to you" [4035] ), "Love your enemies, and bless [4036] those which hate you, and pray for them which calumniate you." [4037] These commands the Creator included in one precept by His prophet Isaiah: "Say, Ye are our brethren, to those who hate you." [4038] For if they who are our enemies, and hate us, and speak evil of us, and calumniate us, are to be called our brethren, surely He did in effect bid us bless them that hate us, and pray for them who calumniate us, when He instructed us to reckon them as brethren. Well, but Christ plainly teaches a new kind of patience, [4039] when He actually prohibits the reprisals which the Creator permitted in requiring "an eye for an eye, [4040] and a tooth for a tooth," [4041] and bids us, on the contrary, "to him who smiteth us on the one cheek, to offer the other also, and to give up our coat to him that taketh away our cloak." [4042] No doubt these are supplementary additions by Christ, but they are quite in keeping with the teaching of the Creator. And therefore this question must at once be determined, [4043] Whether the discipline of patience be enjoined by [4044] the Creator? When by Zechariah He commanded, "Let none of you imagine evil against his brother," [4045] He did not expressly include his neighbour; but then in another passage He says, "Let none of you imagine evil in your hearts against his neighbour." [4046] He who counselled that an injury should be forgotten, was still more likely to counsel the patient endurance of it. But then, when He said, "Vengeance is mine, and I will repay," [4047] He thereby teaches that patience calmly waits for the infliction of vengeance. Therefore, inasmuch as it is incredible [4048] that the same (God) should seem to require "a tooth for a tooth and an eye for an eye," in return for an injury, who forbids not only all reprisals, but even a revengeful thought or recollection of an injury, in so far does it become plain to us in what sense He required "an eye for an eye and a tooth for a tooth,"--not, indeed, for the purpose of permitting the repetition of the injury by retaliating it, which it virtually prohibited when it forbade vengeance; but for the purpose of restraining the injury in the first instance, which it had forbidden on pain of retaliation or reciprocity; [4049] so that every man, in view of the permission to inflict a second (or retaliatory) injury, might abstain from the commission of the first (or provocative) wrong. For He knows how much more easy it is to repress violence by the prospect of retaliation, than by the promise of (indefinite) vengeance. Both results, however, it was necessary to provide, in consideration of the nature and the faith of men, that the man who believed in God might expect vengeance from God, while he who had no faith (to restrain him) might fear the laws which prescribed retaliation. [4050] This purpose [4051] of the law, which it was difficult to understand, Christ, as the Lord of the Sabbath and of the law, and of all the dispensations of the Father, both revealed and made intelligible, [4052] when He commanded that "the other cheek should be offered (to the smiter)," in order that He might the more effectually extinguish all reprisals of an injury, which the law had wished to prevent by the method of retaliation, (and) which most certainly revelation [4053] had manifestly restricted, both by prohibiting the memory of the wrong, and referring the vengeance thereof to God. Thus, whatever (new provision) Christ introduced, He did it not in opposition to the law, but rather in furtherance of it, without at all impairing the prescription [4054] of the Creator. If, therefore, [4055] one looks carefully [4056] into the very grounds for which patience is enjoined (and that to such a full and complete extent), one finds that it cannot stand if it is not the precept of the Creator, who promises vengeance, who presents Himself as the judge (in the case). If it were not so, [4057] --if so vast a weight of patience--which is to refrain from giving blow for blow; which is to offer the other cheek; which is not only not to return railing for railing, but contrariwise blessing; and which, so far from keeping the coat, is to give up the cloak also--is laid upon me by one who means not to help me,--(then all I can say is,) he has taught me patience to no purpose, [4058] because he shows me no reward to his precept--I mean no fruit of such patience. There is revenge which he ought to have permitted me to take, if he meant not to inflict it himself; if he did not give me that permission, then he should himself have inflicted it; [4059] since it is for the interest of discipline itself that an injury should be avenged. For by the fear of vengeance all iniquity is curbed. But if licence is allowed to it without discrimination, [4060] it will get the mastery--it will put out (a man's) both eyes; it will knock out [4061] every tooth in the safety of its impunity. This, however, is (the principle) of your good and simply beneficent god--to do a wrong to patience, to open the door to violence, to leave the righteous undefended, and the wicked unrestrained! "Give to every one that asketh of thee" [4062] --to the indigent of course, or rather to the indigent more especially, although to the affluent likewise. But in order that no man may be indigent, you have in Deuteronomy a provision commanded by the Creator to the creditor. [4063] "There shall not be in thine hand an indigent man; so that the Lord thy God shall bless thee with blessings," [4064] --thee meaning the creditor to whom it was owing that the man was not indigent. But more than this. To one who does not ask, He bids a gift to be given. "Let there be, not," He says, "a poor man in thine hand;" in other words, see that there be not, so far as thy will can prevent; [4065] by which command, too, He all the more strongly by inference requires [4066] men to give to him that asks, as in the following words also: "If there be among you a poor man of thy brethren, thou shalt not turn away thine heart, nor shut thine hand from thy poor brother. But thou shalt open thine hand wide unto him, and shalt surely lend him as much as he wanteth." [4067] Loans are not usually given, except to such as ask for them. On this subject of lending, [4068] however, more hereafter. [4069] Now, should any one wish to argue that the Creator's precepts extended only to a man's brethren, but Christ's to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ. [4070] For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man's brethren. For although that is a greater charity, which is shown to strangers, it is yet not preferable to that [4071] which was previously due to one's neighbours. For what man will be able to bestow the love (which proceeds from knowledge of character, [4072] upon strangers? Since, however, the second step [4073] in charity is towards strangers, while the first is towards one's neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first. [4074] Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours, [4075] intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government [4076] was confined to Israel, He properly commanded that pity should be shown only to a man's brethren; but when Christ had given to Him "the Gentiles for His heritage, and the ends of the earth for His possession," then began to be accomplished what was said by Hosea: "Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy" [4077] --that is, the (Jewish) nation. Thenceforth Christ extended to all men the law of His Father's compassion, excepting none from His mercy, as He omitted none in His invitation. So that, whatever was the ampler scope of His teaching, He received it all in His heritage of the nations. "And as ye would that men should do to you, do ye also to them likewise." [4078] In this command is no doubt implied its counterpart: "And as ye would not that men should do to you, so should ye also not do to them likewise." Now, if this were the teaching of the new and previously unknown and not yet fully proclaimed deity, who had favoured me with no instruction beforehand, whereby I might first learn what I ought to choose or to refuse for myself, and to do to others what I would wish done to myself, not doing to them what I should be unwilling to have done to myself, it would certainly be nothing else than the chance-medley of my own sentiments [4079] which he would have left to me, binding me to no proper rule of wish or action, in order that I might do to others what I would like for myself, or refrain from doing to others what I should dislike to have done to myself. For he has not, in fact, defined what I ought to wish or not to wish for myself as well as for others, so that I shape my conduct [4080] according to the law of my own will, and have it in my power [4081] not to render [4082] to another what I would like to have rendered to myself--love, obedience, consolation, protection, and such like blessings; and in like manner to do to another what I should be unwilling to have done to myself--violence, wrong, insult, deceit, and evils of like sort. Indeed, the heathen who have not been instructed by God act on this incongruous liberty of the will and the conduct. [4083] For although good and evil are severally known by nature, yet life is not thereby spent [4084] under the discipline of God, which alone at last teaches men the proper liberty of their will and action in faith, as in the fear of God. The god of Marcion, therefore, although specially revealed, was, in spite of his revelation, unable to publish any summary of the precept in question, which had hitherto been so confined, [4085] and obscure, and dark, and admitting of no ready interpretation, except according to my own arbitrary thought, [4086] because he had provided no previous discrimination in the matter of such a precept. This, however, was not the case with my God, for [4087] He always and everywhere enjoined that the poor, and the orphan, and the widow should be protected, assisted, refreshed; thus by Isaiah He says: "Deal thy bread to the hungry, and them that are houseless bring into thine house; when thou seest the naked, cover him." [4088] By Ezekiel also He thus describes the just man: "His bread will he give to the hungry, and the naked will he cover with a garment." [4089] That teaching was even then a sufficient inducement to me to do to others what I would that they should do unto me. Accordingly, when He uttered such denunciations as, "Thou shalt do no murder; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness," [4090] --He taught me to refrain from doing to others what I should be unwilling to have done to myself; and therefore the precept developed in the Gospel will belong to Him alone, who anciently drew it up, and gave it distinctive point, and arranged it after the decision of His own teaching, and has now reduced it, suitably to its importance, [4091] to a compendious formula, because (as it was predicted in another passage) the Lord--that is, Christ--"was to make (or utter) a concise word on earth." [4092] __________________________________________________________________ [4035] 2 Esdras xv. 1 and comp. Luke vi. 27, 28. [4036] Benedicite. St. Luke's word, however, is kalos poieite, "do good." [4037] Calumniantur. St. Luke's word applies to injury of speech as well as of act. [4038] Isa. lxvi. 5. [4039] "We have here the sense of Marcion's objection. I do not suppose Tertullian quotes his very words."--Le Prieur. [4040] Le Prieur refers to a similar passage in Tertullian's De Patientia, chap. vi. Oehler quotes an eloquent passage in illustration from Valerianus Episc. Hom. xiii. [4041] Ex. xxi. 24. [4042] Luke vi. 29. [4043] Renuntiandum est. [4044] Penes. [4045] Zech. vii. 10. [4046] Zech. viii. 17. [4047] Deut. xxxii. 35; comp. Rom. xii. 19 and Heb. x. 30. [4048] Fidem non capit. [4049] Talione, opposito. [4050] Leges talionis. [Judicial, not personal, reprisals.] [4051] Voluntatem. [4052] Compotem facit. That is, says Oehler, intellectus sui. [4053] Prophetia. [4054] Disciplinas: or, "lessons." [4055] Denique. [4056] Considerem, or, as some of the editions have it, consideremus. [4057] Alioquin. [4058] In vacuum. [4059] Præstare, i.e., debuerat præstare. [4060] Passim. [4061] Excitatura. [4062] Luke vi. 30. [4063] Datori. [4064] The author's reading of Deut. xv. 4. [4065] Cura ultro ne sit. [4066] Præjudicat. [4067] Deut. xv. 7, 8. [4068] De fenore. [4069] Below, in the next chapter. [4070] This obscure passage runs thus: "Immo unum erit ex his per quæ lex Creatoris erit in Christo." [4071] Prior ea. [4072] This is the idea, apparently, of Tertullian's question: "Quis enim poterit diligere extraneos?" But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? "For who that loveth not his neighbours will be able to love strangers?" The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority. [4073] Gradus. [4074] Cujus non extitit primus. [4075] In proximos. [4076] Sacramentum. [4077] The sense rather than the words of Hos. i. 6, 9. [4078] Luke vi. 31. [4079] Passivitatem sententiæ meæ. [4080] Parem factum. [4081] Possim. [4082] Præstare. [4083] Hac inconvenientia voluntatis et facti. Will and action. [4084] Non agitur. [4085] Strictum. [4086] Pro meo arbitrio. [4087] At enim. The Greek alla gar. [4088] Isa. lviii. 7. [4089] Ezek. xviii. 7. [4090] Ex. xx. 13-16. [4091] Merito. [4092] "Recisum sermonem facturus in terris Dominus." This reading of Isa. x. 23 is very unlike the original, but (as frequently happens in Tertullian) is close upon the Septuagint version: Oti logon suntetmemenon Kurios poiesei en te oikoumene hole. [Rom. ix. 28.] __________________________________________________________________ Chapter XVII.--Concerning Loans. Prohibition of Usury and the Usurious Spirit. The Law Preparatory to the Gospel in Its Provisions; So in the Present Instance. On Reprisals. Christ's Teaching Throughout Proves Him to Be Sent by the Creator. And now, on the subject of a loan, when He asks, "And if ye lend to them of whom ye hope to receive, what thank have ye?" [4093] compare with this the following words of Ezekiel, in which He says of the before-mentioned just man, "He hath not given his money upon usury, nor will he take any increase" [4094] --meaning the redundance of interest, [4095] which is usury. The first step was to eradicate the fruit of the money lent, [4096] the more easily to accustom a man to the loss, should it happen, of the money itself, the interest of which he had learnt to lose. Now this, we affirm, was the function of the law as preparatory to the gospel. It was engaged in forming the faith of such as would learn, [4097] by gradual stages, for the perfect light of the Christian discipline, through the best precepts of which it was capable, [4098] inculcating a benevolence which as yet expressed itself but falteringly. [4099] For in the passage of Ezekiel quoted above He says, "And thou shalt restore the pledge of the loan" [4100] --to him, certainly, who is incapable of repayment, because, as a matter of course, He would not anyhow prescribe the restoration of a pledge to one who was solvent. Much more clearly is it enjoined in Deuteronomy: "Thou shalt not sleep upon his pledge; thou shalt be sure to return to him his garment about sunset, and he shall sleep in his own garment." [4101] Clearer still is a former passage: "Thou shalt remit every debt which thy neighbour oweth thee; and of thy brother thou shalt not require it, because it is called the release of the Lord thy God." [4102] Now, when He commands that a debt be remitted to a man who shall be unable to pay it (for it is a still stronger argument when He forbids its being asked for from a man who is even able to repay it), what else does He teach than that we should lend to those of whom we cannot receive again, inasmuch as He has imposed so great a loss on lending? "And ye shall be the children of God." [4103] What can be more shameless, than for him to be making us his children, who has not permitted us to make children for ourselves by forbidding marriage? [4104] How does he propose to invest his followers with a name which he has already erased? I cannot be the son of a eunuch especially when I have for my Father the same great Being whom the universe claims for its! For is not the Founder of the universe as much a Father, even of all men, as (Marcion's) castrated deity, [4105] who is the maker of no existing thing? Even if the Creator had not united male and female, and if He had not allowed any living creature whatever to have children, I yet had this relation to Him [4106] before Paradise, before the fall, before the expulsion, before the two became one. [4107] I became His son a second time, [4108] as soon as He fashioned me [4109] with His hands, and gave me motion with His inbreathing. Now again He names me His son, not begetting me into natural life, but into spiritual life. [4110] "Because," says He, "He is kind unto the unthankful and to the evil." [4111] Well done, [4112] Marcion! how cleverly have you withdrawn from Him the showers and the sunshine, that He might not seem to be a Creator! But who is this kind being [4113] which hitherto has not been even known? How can he be kind who had previously shown no evidences of such a kindness as this, which consists of the loan to us of sunshine and rain?--who is not destined to receive from the human race (the homage due to that) Creator,--who, up to this very moment, in return for His vast liberality in the gift of the elements, bears with men while they offer to idols, more readily than Himself, the due returns of His graciousness. But God is truly kind even in spiritual blessings. "The utterances [4114] of the Lord are sweeter than honey and honeycombs." [4115] He then has taunted [4116] men as ungrateful who deserved to have their gratitude--even He, whose sunshine and rain even you, O Marcion, have enjoyed, but without gratitude! Your god, however, had no right to complain of man's ingratitude, because he had used no means to make them grateful. Compassion also does He teach: "Be ye merciful," says He, "as your Father also that had mercy upon you." [4117] This injunction will be of a piece with, "Deal thy bread to the hungry; and if he be houseless, bring him into thine house; and if thou seest the naked, cover him;" [4118] also with, "Judge the fatherless, plead with the widow." [4119] I recognise here that ancient doctrine of Him who "prefers mercy to sacrifice." [4120] If, however, it be now some other being which teaches mercy, on the ground of his own mercifulness, how happens it that he has been wanting in mercy to me for so vast an age? "Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven; give, and it shall be given unto you: good measure, pressed down, and running over, shall men give into your bosom. For with the same measure that ye measure withal, it shall be measured to you again." [4121] As it seems to me, this passage announces a retribution proportioned to the merits. But from whom shall come the retribution? If only from men, in that case he teaches a merely human discipline and recompense; and in everything we shall have to obey man: if from the Creator, as the Judge and the Recompenser of merits, then He compels our submission to Him, in whose hands [4122] He has placed a retribution which will be acceptable or terrible according as every man shall have judged or condemned, acquitted or dealt with, [4123] his neighbour; if from (Marcion's god) himself, he will then exercise a judicial function which Marcion denies. Let the Marcionites therefore make their choice: Will it not be just the same inconsistency to desert the prescription of their master, as to have Christ teaching in the interest of men or of the Creator? But "a blind man will lead a blind man into the ditch." [4124] Some persons believe Marcion. But "the disciple is not above his master." [4125] Apelles ought to have remembered this--a corrector of Marcion, although his disciple. [4126] The heretic ought to take the beam out of his own eye, and then he may convict [4127] the Christian, should he suspect a mote to be in his eye. Just as a good tree cannot produce evil fruit, so neither can truth generate heresy; and as a corrupt tree cannot yield good fruit, so heresy will not produce truth. Thus, Marcion brought nothing good out of Cerdon's evil treasure; nor Apelles out of Marcion's. [4128] For in applying to these heretics the figurative words which Christ used of men in general, we shall make a much more suitable interpretation of them than if we were to deduce out of them two gods, according to Marcion's grievous exposition. [4129] I think that I have the best reason possible for insisting still upon the position which I have all along occupied, that in no passage to be anywhere found has another God been revealed by Christ. I wonder that in this place alone Marcion's hands should have felt benumbed in their adulterating labour. [4130] But even robbers have their qualms now and then. There is no wrong-doing without fear, because there is none without a guilty conscience. So long, then, were the Jews cognisant of no other god but Him, beside whom they knew none else; nor did they call upon any other than Him whom alone they knew. This being the case, who will He clearly be [4131] that said, "Why callest thou me Lord, Lord?" [4132] Will it be he who had as yet never been called on, because never yet revealed; [4133] or He who was ever regarded as the Lord, because known from the beginning--even the God of the Jews? Who, again, could possibly have added, "and do not the things which I say?" Could it have been he who was only then doing his best [4134] to teach them? Or He who from the beginning had addressed to them His messages [4135] both by the law and the prophets? He could then upbraid them with disobedience, even if He had no ground at any time else for His reproof. The fact is, that He who was then imputing to them their ancient obstinacy was none other than He who, before the coming of Christ, had addressed to them these words, "This people honoureth me with their lips, but their heart standeth far off from me." [4136] Otherwise, how absurd it were that a new god, a new Christ, the revealer of a new and so grand a religion should denounce as obstinate and disobedient those whom he had never had it in his power to make trial of! __________________________________________________________________ [4093] Luke vi. 34. [Bossuet, Traité de l'usure, Opp. ix. 48.] [4094] Ezek. xviii. 8. [Huet, Règne Social, etc., p. 334. Paris, 1858.] [4095] Literally, what redounds to the loan. [4096] Fructum fenoris: the interest. [4097] Quorundam tunc fidem. [4098] Primis quibusque præceptis. [4099] Balbutientis adhuc benignitatis. [Elucidation IV.] [4100] Pignus reddes dati (i.e., fenoris) is his reading of a clause in Ezek. xviii. 16. [4101] Deut. xxiv. 12, 13. [4102] Deut. xv. 2. [4103] Luke vi. 35. In the original the phrase is, huioi tou upsistou. [4104] One of the flagrant errors of Marcion's belief of God. See above, chap. xi. [4105] Quam spado. [4106] Hoc eram ejus. [4107] Ante duos unum. Before God made Adam and Eve one flesh, "I was created Adam, not became so by birth."--Fr. Junius. [4108] Denuo. [4109] Me enixus est. [4110] Non in animam sed in spiritum. [4111] Luke vi. 35. [4112] Euge. [4113] Suavis. [4114] Eloquia. [4115] Ps. xix. 11. [4116] Suggillavit. [4117] Reading of Luke vi. 36. [4118] Isa. lviii. 7. [4119] Isa. i. 17. [4120] Hos. vi. 6. [4121] Luke vi. 37, 38. [4122] Apud quem. [4123] Mensus fuerit. [4124] Luke vi. 39. [4125] Luke vi. 40. [4126] De discipulo. [4127] Revincat. [4128] Luke vi. 41-45. Cerdon is here referred to as Marcion's master, and Apelles as Marcion's pupil. [4129] Scandalum. See above, book i. chap. ii., for Marcion's perverse application of the figure of the good and the corrupt tree. [4130] In hoc solo adulterium Marcionis manus stupuisse miror. He means that this passage has been left uncorrupted by M. (as if his hand failed in the pruning process), foolishly for him. [4131] Videbitur. [4132] Luke vi. 46. [4133] Editus. [4134] Temptabat. Perhaps, "was tampering with them." [4135] Eloquia. [4136] Isa. xxix. 13. __________________________________________________________________ Chapter XVIII.--Concerning the Centurion's Faith. The Raising of the Widow's Son. John Baptist, and His Message to Christ; And the Woman Who Was a Sinner. Proofs Extracted from All of the Relation of Christ to the Creator. Likewise, when extolling the centurion's faith, how incredible a thing it is, that He should confess that He had "found so great a faith not even in Israel," [4137] to whom Israel's faith was in no way interesting! [4138] But not from the fact (here stated by Christ) [4139] could it have been of any interest to Him to approve and compare what was hitherto crude, nay, I might say, hitherto naught. Why, however, might He not have used the example of faith in another [4140] god? Because, if He had done so, He would have said that no such faith had ever had existence in Israel; but as the case stands, [4141] He intimates that He ought to have found so great a faith in Israel, inasmuch as He had indeed come for the purpose of finding it, being in truth the God and Christ of Israel, and had now stigmatized [4142] it, only as one who would enforce and uphold it. If, indeed, He had been its antagonist, [4143] He would have preferred finding it to be such faith, [4144] having come to weaken and destroy it rather than to approve of it. He raised also the widow's son from death. [4145] This was not a strange miracle. [4146] The Creator's prophets had wrought such; then why not His Son much rather? Now, so evidently had the Lord Christ introduced no other god for the working of so momentous a miracle as this, that all who were present gave glory to the Creator, saying: "A great prophet is risen up among us, and God hath visited His people." [4147] What God? He, of course, whose people they were, and from whom had come their prophets. But if they glorified the Creator, and Christ (on hearing them, and knowing their meaning) refrained from correcting them even in their very act of invoking [4148] the Creator in that vast manifestation of His glory in this raising of the dead, undoubtedly He either announced no other God but Him, whom He thus permitted to be honoured in His own beneficent acts and miracles, or else how happens it that He quietly permitted these persons to remain so long in their error, especially as He came for the very purpose to cure them of their error? But John is offended [4149] when he hears of the miracles of Christ, as of an alien god. [4150] Well, I on my side [4151] will first explain the reason of his offence, that I may the more easily explode the scandal [4152] of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father, [4153] was operating and preaching on earth, it was necessary that the portion of the Holy Spirit which, in the form of the prophetic gift, [4154] had been through John preparing the ways of the Lord, should now depart from John, [4155] and return back again of course to the Lord, as to its all-embracing original. [4156] Therefore John, being now an ordinary person, and only one of the many, [4157] was offended indeed as a man, but not because he expected or thought of another Christ as teaching or doing nothing new, for he was not even expecting such a one. [4158] Nobody will entertain doubts about any one whom (since he knows him not to exist) he has no expectation or thought of. Now John was quite sure that there was no other God but the Creator, even as a Jew, especially as a prophet. [4159] Whatever doubt he felt was evidently rather [4160] entertained about Him [4161] whom he knew indeed to exist but knew not whether He were the very Christ. With this fear, therefore, even John asks the question, "Art thou He that should come, or look we for another?" [4162] --simply inquiring whether He was come as He whom he was looking for. "Art thou He that should come?" i.e. Art thou the coming One? "or look we for another?" i.e. Is He whom we are expecting some other than Thou, if Thou art not He whom we expect to come? For he was supposing, [4163] as all men then thought, from the similarity of the miraculous evidences, [4164] that a prophet might possibly have been meanwhile sent, from whom the Lord Himself, whose coming was then expected, was different, and to whom He was superior. [4165] And there lay John's difficulty. [4166] He was in doubt whether He was actually come whom all men were looking for; whom, moreover, they ought to have recognised by His predicted works, even as the Lord sent word to John, that it was by means of these very works that He was to be recognised. [4167] Now, inasmuch as these predictions evidently related to the Creator's Christ--as we have proved in the examination of each of them--it was perverse enough, if he gave himself out to be not the Christ of the Creator, and rested the proof of his statement on those very evidences whereby he was urging his claims to be received as the Creator's Christ. Far greater still is his perverseness when, not being the Christ of John, [4168] he yet bestows on John his testimony, affirming him to be a prophet, nay more, his messenger, [4169] applying to him the Scripture, "Behold, I send my messenger before thy face, which shall prepare thy way before thee." [4170] He graciously [4171] adduced the prophecy in the superior sense of the alternative mentioned by the perplexed John, in order that, by affirming that His own precursor was already come in the person of John, He might quench the doubt [4172] which lurked in his question: "Art thou He that should come, or look we for another?" Now that the forerunner had fulfilled his mission, and the way of the Lord was prepared, He ought now to be acknowledged as that (Christ) for whom the forerunner had made ready the way. That forerunner was indeed "greater than all of women born;" [4173] but for all that, He who was least in the kingdom of God [4174] was not subject to him; [4175] as if the kingdom in which the least person was greater than John belonged to one God, while John, who was greater than all of women born, belonged himself to another God. For whether He speaks of any "least person" by reason of his humble position, or of Himself, as being thought to be less than John--since all were running into the wilderness after John rather than after Christ ("What went ye out into the wilderness to see?" [4176] )--the Creator has equal right [4177] to claim as His own both John, greater than any born of women, and Christ, or every "least person in the kingdom of heaven," who was destined to be greater than John in that kingdom, although equally pertaining to the Creator, and who would be so much greater than the prophet, [4178] because he would not have been offended at Christ, an infirmity which then lessened the greatness of John. We have already spoken of the forgiveness [4179] of sins. The behaviour of "the woman which was a sinner," when she covered the Lord's feet with her kisses, bathed them with her tears, wiped them with the hairs of her head, anointed them with ointment, [4180] produced an evidence that what she handled was not an empty phantom, [4181] but a really solid body, and that her repentance as a sinner deserved forgiveness according to the mind of the Creator, who is accustomed to prefer mercy to sacrifice. [4182] But even if the stimulus of her repentance proceeded from her faith, she heard her justification by faith through her repentance pronounced in the words, "Thy faith hath saved thee," by Him who had declared by Habakkuk, "The just shall live by his faith." [4183] __________________________________________________________________ [4137] Luke vii. 1-10. [4138] Comp. Epiphanius, Hæres. xlii., Refut. 7, for the same argument: Ei oude en to 'Israel toiauten pistin euren, k.t.l. "If He found not so great faith, even in Israel, as He discovered in this Gentile centurion, He does not therefore condemn the faith of Israel. For if He were alien from Israel's God, and did not pertain to Him, even as His father, He would certainly not have inferentially praised Israel's faith" (Oehler). [4139] Nec exinde. This points to Christ's words, "I have not found such faith in Israel."--Oehler. [4140] Alienæ fidei. [4141] Ceterum. [4142] Suggillasset. [4143] Æmulus. [4144] Eam talem, that is, the faith of Israel. [4145] Luke vii. 11-17. [4146] Documentum. [4147] Luke vii. 16. [4148] Et quidem adhuc orantes. [4149] Comp. Epiphanius, Hæres. xlii., Schol. 8, cum Refut.; Tertullian, De Præscript Hæret. 8; and De Bapt. 10. [4150] Ut ulterius. This is the absurd allegation of Marcion. So Epiphanius (Le Prieur). [4151] Ego. [4152] Scandalum. Playing on the word "scandalum" in its application to the Baptist and to Marcion. [4153] "It is most certain that the Son of God, the second Person of the Godhead, is in the writings of the fathers throughout called by the title of Spirit, Spirit of God, etc.; with which usage agree the Holy Scriptures. See Mark ii. 8; Rom. i. 3, 4; 1 Tim. iii. 16; Heb. ix. 14; 1 Pet. iii. 18-20; also John vi. 63, compared with 56."--Bp. Bull, Def. Nic. Creed (translated by the translator of this work), vol. i. p. 48 and note X. [The whole passage should be consulted.] [4154] Ex forma prophetici moduli. [4155] Tertullian stands alone in the notion that St. John's inquiry was owing to any withdrawal of the Spirit, so soon before his martyrdom, or any diminution of his faith. The contrary is expressed by Origen, Homil. xxvii., on Luke vii.; Chrysostom on Matt. xi.; Augustine, Sermon. 66, de Verbo; Hilary on Matthew; Jerome on Matthew, and Epist. 121, ad Algas.; Ambrose on Luke, book v. § 93. They say mostly that the inquiry was for the sake of his disciples. (Oxford Library of the Fathers, vol. x. p. 267, note e). [Elucidation V.] [4156] Ut in massalem suam summam. [4157] Unus jam de turba. [4158] Eundem. [4159] Etiam prophetes. [4160] Facilius. [4161] Jesus. [4162] Luke vii. 20. [4163] Sperabat. [4164] Documentorum. [4165] Major. [4166] Scandalum. [4167] Luke vii. 21, 22. [4168] That is, not the Creator's Christ--whose prophet John was--therefore a different Christ from Him whom John announced. This is said, of course, on the Marcionite hypothesis (Oehler). [4169] Angelum. [4170] Luke vii. 26, 27, and Mal. iii. 1-3. [4171] Eleganter. [4172] Scrupulum. [4173] Luke vii. 28. [4174] That is, Christ, according to Epiphanius. See next note. [4175] Comp. the Refutation of Epiphanius (Hæres. xlii. Refut. 8): "Whether with reference to John or to the Saviour, He pronounces a blessing on such as should not be offended in Himself or in John. Nor should they devise for themselves whatsoever things they heard not from him. He also has a greater object in view, on account of which the Saviour said this; even that no one should think that John (who was pronounced to be greater than any born of women) was greater than the Saviour Himself, because even He was born of a woman. He guards against this mistake, and says, Blessed is he who shall not be offended in me.' He then adds, He that is least in the kingdom of heaven is greater than he.' Now, in respect of His birth in the flesh, the Saviour was less than he by the space of six months. But in the kingdom He was greater, being even his God. For the Only-begotten came not to say aught in secret, or to utter a falsehood in His preaching, as He says Himself, In secret have I said nothing, but in public,' etc. (Kan te pros 'Ioannen echoi...alla meta parrhesias)."-- Oehler. [4176] Luke vii. 25. [4177] Tantundem competit creatori. [4178] Major tanto propheta. [4179] De remissa. [4180] Luke vii. 36-50. [4181] Comp. Epiphanius, Hæres. xlii., Refut. 10, 11. [4182] Hos. vi. 6. [4183] Hab. ii. 4. __________________________________________________________________ Chapter XIX.--The Rich Women of Piety Who Followed Jesus Christ's Teaching by Parables. The Marcionite Cavil Derived from Christ's Remark, When Told of His Mother and His Brethren. Explanation of Christ's Apparent Rejection Them. The fact that certain rich women clave to Christ, "which ministered unto Him of their substance," amongst whom was the wife of the king's steward, is a subject of prophecy. By Isaiah the Lord called these wealthy ladies--"Rise up, ye women that are at ease, and hear my voice" [4184] --that He might prove [4185] them first as disciples, and then as assistants and helpers: "Daughters, hear my words in hope; this day of the year cherish the memory of, in labour with hope." For it was "in labour" that they followed Him, and "with hope" did they minister to Him. On the subject of parables, let it suffice that it has been once for all shown that this kind of language [4186] was with equal distinctness promised by the Creator. But there is that direct mode of His speaking [4187] to the people--"Ye shall hear with the ear, but ye shall not understand" [4188] --which now claims notice as having furnished to Christ that frequent form of His earnest instruction: "He that hath ears to hear, let him hear." [4189] Not as if Christ, actuated with a diverse spirit, permitted a hearing which the Creator had refused; but because the exhortation followed the threatening. First came, "Ye shall hear with the ear, but shall not understand;" then followed, "He that hath ears to hear, let him hear." For they wilfully refused to hear, although they had ears. He, however, was teaching them that it was the ears of the heart which were necessary; and with these the Creator had said that they would not hear. Therefore it is that He adds by His Christ, "Take heed how ye hear," [4190] and hear not,--meaning, of course, with the hearing of the heart, not of the ear. If you only attach a proper sense to the Creator's admonition, [4191] suitable to the meaning of Him who was rousing the people to hear by the words, "Take heed how ye hear," it amounted to a menace to such as would not hear. In fact, [4192] that most merciful god of yours, who judges not, neither is angry, is minatory. This is proved even by the sentence which immediately follows: "Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have." [4193] What shall be given? The increase of faith, or understanding, or even salvation. What shall be taken away? That, of course, which shall be given. By whom shall the gift and the deprivation be made? If by the Creator it be taken away, by Him also shall it be given. If by Marcion's god it be given, by Marcion's god also will it be taken away. Now, for whatever reason He threatens the "deprivation," it will not be the work of a god who knows not how to threaten, because incapable of anger. I am, moreover, astonished when he says that "a candle is not usually hidden," [4194] who had hidden himself--a greater and more needful light--during so long a time; and when he promises that "everything shall be brought out of its secrecy and made manifest," [4195] who hitherto has kept his god in obscurity, waiting (I suppose) until Marcion be born. We now come to the most strenuously-plied argument of all those who call in question the Lord's nativity. They say that He testifies Himself to His not having been born, when He asks, "Who is my mother, and who are my brethren?" [4196] In this manner heretics either wrest plain and simple words to any sense they choose by their conjectures, or else they violently resolve by a literal interpretation words which imply a conditional sense and are incapable of a simple solution, [4197] as in this passage. We, for our part, say in reply, first, that it could not possibly have been told Him that His mother and His brethren stood without, desiring to see Him, if He had had no mother and no brethren. They must have been known to him who announced them, either some time previously, or then at that very time, when they desired to see Him, or sent Him their message. To this our first position this answer is usually given by the other side. But suppose they sent Him the message for the purpose of tempting Him? Well, but the Scripture does not say so; and inasmuch as it is usual for it to indicate what is done in the way of temptation ("Behold, a certain lawyer stood up, and tempted Him;" [4198] again, when inquiring about tribute, the Pharisees came to Him, tempting Him [4199] ), so, when it makes no mention of temptation, it does not admit the interpretation of temptation. However, although I do not allow this sense, I may as well ask, by way of a superfluous refutation, for the reasons of the alleged temptation, To what purpose could they have tempted Him by naming His mother and His brethren? If it was to ascertain whether He had been born or not--when was a question raised on this point, which they must resolve by tempting Him in this way? Who could doubt His having been born, when they [4200] saw Him before them a veritable man?--whom they had heard call Himself "Son of man?"--of whom they doubted whether He were God or Son of God, from seeing Him, as they did, in the perfect garb of human quality?--supposing Him rather to be a prophet, a great one indeed, [4201] but still one who had been born as man? Even if it had been necessary that He should thus be tried in the investigation of His birth, surely any other proof would have better answered the trial than that to be obtained from mentioning those relatives which it was quite possible for Him, in spite of His true nativity, not at that moment to have had. For tell me now, does a mother live on contemporaneously [4202] with her sons in every case? Have all sons brothers born for them? [4203] May a man rather not have fathers and sisters (living), or even no relatives at all? But there is historical proof [4204] that at this very time [4205] a census had been taken in Judæa by Sentius Saturninus, [4206] which might have satisfied their inquiry respecting the family and descent of Christ. Such a method of testing the point had therefore no consistency whatever in it and they "who were standing without" were really "His mother and His brethren." It remains for us to examine His meaning when He resorts to non-literal [4207] words, saying "Who is my mother or my brethren?" It seems as if His language amounted to a denial of His family and His birth; but it arose actually from the absolute nature of the case, and the conditional sense in which His words were to be explained. [4208] He was justly indignant, that persons so very near to Him "stood without," while strangers were within hanging on His words, especially as they wanted to call Him away from the solemn work He had in hand. He did not so much deny as disavow [4209] them. And therefore, when to the previous question, "Who is my mother, and who are my brethren?" [4210] He added the answer "None but they who hear my words and do them," He transferred the names of blood-relationship to others, whom He judged to be more closely related to Him by reason of their faith. Now no one transfers a thing except from him who possesses that which is transferred. If, therefore, He made them "His mother and His brethren" who were not so, how could He deny them these relationships who really had them? Surely only on the condition of their deserts, and not by any disavowal of His near relatives; teaching them by His own actual example, [4211] that "whosoever preferred father or mother or brethren to the Word of God, was not a disciple worthy of Him." [4212] Besides, [4213] His admission of His mother and His brethren was the more express, from the fact of His unwillingness to acknowledge them. That He adopted others only confirmed those in their relationship to Him whom He refused because of their offence, and for whom He substituted the others, not as being truer relatives, but worthier ones. Finally, it was no great matter if He did prefer to kindred (that) faith which it [4214] did not possess. [4215] __________________________________________________________________ [4184] Isa. xxxii. 9, 10. Quoted as usual, from the LXX.: Gunaikes plousiai anastete, kai akousate tes phones mou; thugateres en elpidi eisakousate logous mou. Emeras eniautou mneian poiesasthe en odune met' elpidos. [4185] Ostenderet. [4186] Eloquii. [4187] Pronunciatio. [4188] Isa. vi. 9. [4189] Luke viii. 8. [4190] Luke viii. 18. [4191] Pronuntiationi. [4192] Sane: with a touch of irony. [4193] Luke viii. 18. [4194] Luke viii. 16. [4195] Luke viii. 17. [4196] Matt. xii. 48. [4197] Rationales. "Quæ voces adhibita ratione sunt interpretandæ."--Oehler. [4198] Luke x. 25. [4199] Luke xx. 20. [4200] Singular in the original, but (to avoid confusion) here made plural. [4201] In allusion to Luke vii. 16. See above, chap. xviii. [4202] Advivit. [4203] Adgenerantur. [4204] Constat. [Jarvis, Introd. p. 204 and p. 536.] [4205] Nunc: i.e., when Christ was told of His mother and brethren. [4206] "C. Sentius Saturninus, a consular, held this census of the whole empire as principal augur, because Augustus determined to impart the sanction of religion to his institution. The agent through whom Saturninus carried out the census in Judæa was the governor Cyrenius, according to Luke, chap. ii."--Fr. Junius. Tertullian mentions Sentius Saturninus again in De Pallio, i. Tertullian's statement in the text has weighed with Sanclemente and others, who suppose that Saturninus was governor of Judæa at the time of our Lord's birth, which they place in 747 a.u.c. "It is evident, however," says Wieseler, "that this argument is far from decisive; for the New Testament itself supplies far better aids for determining this question than the discordant ecclesiastical traditions--different fathers giving different dates, which might be appealed to with equal justice; while Tertullian is even inconsistent with himself, since in his treatise Adv. Jud. viii., he gives 751 a.u.c. as the year of our Lord's birth" (Wieseler's Chronological Synopsis by Venables, p. 99, note 2). This Sentius Saturninus filled the office of governor of Syria, 744-748. For the elaborate argument of Aug. W. Zumpt, by which he defends St. Luke's chronology, and goes far to prove that Publius Sulpicius Quirinus (or "Cyrenius") was actually the governor of Syria at the time of the Lord's birth, the reader may be referred to a careful abridgment by the translator of Wieseler's work, pp. 129-135. [4207] Non simpliciter. St. Mark rather than St. Luke is quoted in this interrogative sentence. [4208] Ex condicione rationali. See Oehler's note, just above, on the word "rationales." [4209] Abdicavit: Rigalt thinks this is harsh, and reminds us that at the cross the Lord had not cast away his Mother. [Elucidation VI.] [4210] This is literally from St. Matthew's narrative, chap. xii. 48. [4211] In semetipso. [4212] Matt. x. 37. [4213] Ceterum. [4214] i.e., the kindred. [N.B. He includes the Mother!] [4215] We have translated Oehler's text of this passage: "Denique nihil magnum, si fidem sanguini, quam non habebat." For once we venture to differ from that admirable editor (and that although he is supported in his view by Fr. Junius), and prefer the reading of the mss. and the other editions: "Denique nihil magnum, si fidem sanguini, quem non habebat." To which we would give an ironical turn, usual to Tertullian, "After all, it is not to be wondered at if He preferred faith to flesh and blood, which he did not himself possess!"--in allusion to Marcion's Docetic opinion of Christ. __________________________________________________________________ Chapter XX.--Comparison of Christ's Power Over Winds and Waves with Moses' Command of the Waters of the Red Sea and the Jordan. Christ's Power Over Unclean Spirits. The Case of the Legion. The Cure of the Issue of Blood. The Mosaic Uncleanness on This Point Explained. But "what manner of man is this? for He commandeth even the winds and water!" [4216] Of course He is the new master and proprietor of the elements, now that the Creator is deposed, and excluded from their possession! Nothing of the kind. But the elements own [4217] their own Maker, just as they had been accustomed to obey His servants also. Examine well the Exodus, Marcion; look at the rod of Moses, as it waves His command to the Red Sea, ampler than all the lakes of Judæa. How the sea yawns from its very depths, then fixes itself in two solidified masses, and so, out of the interval between them, [4218] makes a way for the people to pass dry-shod across; again does the same rod vibrate, the sea returns in its strength, and in the concourse of its waters the chivalry of Egypt is engulphed! To that consummation the very winds subserved! Read, too, how that the Jordan was as a sword, to hinder the emigrant nation in their passage across its stream; how that its waters from above stood still, and its current below wholly ceased to run at the bidding of Joshua, [4219] when his priests began to pass over! [4220] What will you say to this? If it be your Christ that is meant above, he will not be more potent than the servants of the Creator. But I should have been content with the examples I have adduced without addition, [4221] if a prediction of His present passage on the sea had not preceded Christ's coming. As psalm is, in fact, accomplished by this [4222] crossing over the lake. "The Lord," says the psalmist, "is upon many waters." [4223] When He disperses its waves, Habakkuk's words are fulfilled, where he says, "Scattering the waters in His passage." [4224] When at His rebuke the sea is calmed, Nahum is also verified: He rebuketh the sea, and maketh it dry," [4225] including the winds indeed, whereby it was disquieted. With what evidence would you have my Christ vindicated? Shall it come from the examples, or from the prophecies, of the Creator? You suppose that He is predicted as a military and armed warrior, [4226] instead of one who in a figurative and allegorical sense was to wage a spiritual warfare against spiritual enemies, in spiritual campaigns, and with spiritual weapons: come now, when in one man alone you discover a multitude of demons calling itself Legion, [4227] of course comprised of spirits, you should learn that Christ also must be understood to be an exterminator of spiritual foes, who wields spiritual arms and fights in spiritual strife; and that it was none other than He, [4228] who now had to contend with even a legion of demons. Therefore it is of such a war as this that the Psalm may evidently have spoken: "The Lord is strong, The Lord is mighty in battle." [4229] For with the last enemy death did He fight, and through the trophy of the cross He triumphed. Now of what God did the Legion testify that Jesus was the Son? [4230] No doubt, of that God whose torments and abyss they knew and dreaded. It seems impossible for them to have remained up to this time in ignorance of what the power of the recent and unknown god was working in the world, because it is very unlikely that the Creator was ignorant thereof. For if He had been at any time ignorant that there was another god above Himself, He had by this time at all events discovered that there was one at work [4231] below His heaven. Now, what their Lord had discovered had by this time become notorious to His entire family within the same world and the same circuit of heaven, in which the strange deity dwelt and acted. [4232] As therefore both the Creator and His creatures [4233] must have had knowledge of him, if he had been in existence, so, inasmuch as he had no existence, the demons really knew none other than the Christ of their own God. They do not ask of the strange god, what they recollected they must beg of the Creator--not to be plunged into the Creator's abyss. They at last had their request granted. On what ground? Because they had lied? Because they had proclaimed Him to be the Son of a ruthless God? And what sort of god will that be who helped the lying, and upheld his detractors? However, no need of this thought, for, [4234] inasmuch as they had not lied, inasmuch as they had acknowledged that the God of the abyss was also their God, so did He actually Himself affirm that He was the same whom these demons acknowledged--Jesus, the Judge and Son of the avenging God. Now, behold an inkling [4235] of the Creator's failings [4236] and infirmities in Christ; for I on my side [4237] mean to impute to Him ignorance. Allow me some indulgence in my effort against the heretic. Jesus is touched by the woman who had an issue of blood, [4238] He knew not by whom. "Who touched me?" He asks, when His disciples alleged an excuse. He even persists in His assertion of ignorance: "Somebody hath touched me," He says, and advances some proof: "For I perceive that virtue is gone out of me." What says our heretic? Could Christ have known the person? And why did He speak as if He were ignorant? Why? Surely it was to challenge her faith, and to try her fear. Precisely as He had once questioned Adam, as if in ignorance: Adam, where art thou?" [4239] Thus you have both the Creator excused in the same way as Christ, and Christ acting similarly to [4240] the Creator. But in this case He acted as an adversary of the law; and therefore, as the law forbids contact with a woman with an issue, [4241] He desired not only that this woman should touch Him, but that He should heal her. [4242] Here, then, is a God who is not merciful by nature, but in hostility! Yet, if we find that such was the merit of this woman's faith, that He said unto her, Thy faith hath saved thee," [4243] what are you, that you should detect an hostility to the law in that act, which the Lord Himself shows us to have been done as a reward of faith? But will you have it that this faith of the woman consisted in the contempt which she had acquired for the law? Who can suppose, that a woman who had been. hitherto unconscious of any God, uninitiated as yet in any new law, should violently infringe that law by which she was up to this time bound? On what faith, indeed, was such an infringement hazarded? In what God believing? Whom despising? The Creator? Her touch at least was an act of faith. And if of faith in the Creator, how could she have violated His law, [4244] when she was ignorant of any other God? Whatever her infringement of the law amounted to, it proceeded from and was proportionate to her faith in the Creator. But how can these two things be compatible? That she violated the law, and violated it in faith, which ought to have restrained her from such violation? I will tell you how her faith was this above all: [4245] it made her believe that her God preferred mercy even to sacrifice; she was certain that her God was working in Christ; she touched Him, therefore, nor as a holy man simply, nor as a prophet, whom she knew to be capable of contamination by reason of his human nature, but as very God, whom she assumed to be beyond all possibility of pollution by any uncleanness. [4246] She therefore, not without reason, [4247] interpreted for herself the law, as meaning that such things as are susceptible of defilement become defiled, but not so God, whom she knew for certain to be in Christ. But she recollected this also, that what came under the prohibition of the law [4248] was that ordinary and usual issue of blood which proceeds from natural functions every month, and in childbirth, not that which was the result of disordered health. Her case, however, was one of long abounding [4249] ill health, for which she knew that the succour of God's mercy was needed, and not the natural relief of time. And thus she may evidently be regarded as having discerned [4250] the law, instead of breaking it. This will prove to be the faith which was to confer intelligence likewise. "If ye will not believe," says (the prophet), "ye shall not understand." [4251] When Christ approved of the faith of this woman, which simply rested in the Creator, He declared by His answer to her, [4252] that He was Himself the divine object of the faith of which He approved. Nor can I overlook the fact that His garment, by being touched, demonstrated also the truth of His body; for of course" [4253] it was a body, and not a phantom, which the garment clothed. [4254] This indeed is not our point now; but the remark has a natural bearing on the question we are discussing. For if it were not a veritable body, but only a fantastic one, it could not for certain have received contamination, as being an unsubstantial thing. [4255] He therefore, who, by reason of this vacuity of his substance, was incapable of contamination, how could he possibly have desired this touch? [4256] As an adversary of the law, his conduct was deceitful, for he was not susceptible of a real pollution. __________________________________________________________________ [4216] Luke viii. 25. [4217] Agnorant. [4218] Et pari utrinque stupore discriminis fixum. [4219] Josh. iii. 9-17. [4220] This obscure passage is thus read by Oehler, from whom we have translated: "Lege extorri familiæ dirimendæ in transitu ejus Jordanis machæram fuisse, cujus impetum atque decursum plane et Jesus docuerat prophetis transmeantibus stare." The machæram ("sword") is a metaphor for the river. Rigaltius refers to Virgil's figure, Æneid, viii. 62, 64, for a justification of the simile. Oehler has altered the reading from the "ex sortefamilæ," etc., of the mss. to "extorrifamiliæ," etc. The former reading would mean probably: "Read out of the story of the nation how that Jordan was as a sword to hinder their passage across its stream." The sorte (or, as yet another variation has it, "et sortes," "the accounts") meant the national record, as we have it in the beginning of the book of Joshua. But the passage is almost hopelessly obscure. [4221] Solis. [4222] Istius. [4223] Ps. xxix. 3. [4224] Hab. iii. 10, according to the Septuagint. [4225] Nah. i. 4. [4226] See above, book iii. chap. xiii. [4227] Luke viii. 30. [4228] Atque ita ipsum esse. [4229] Ps. xxiv. 8. [4230] Luke viii. 28. [4231] Agentem. [4232] Conversaretur. [4233] Substantiæ: including these demons. [4234] Sed enim: the alla gar of the Greek. [4235] Aliquid. [4236] Pusillitatibus. [4237] Ego. [4238] Luke viii. 43-46. [4239] See above, book iii. chap. xxv. [4240] Adæquatum: on a par with. [4241] Lev. xv. 19. [4242] A Marcionite hypothesis. [4243] Luke viii. 48. [4244] Ecquomodo legem ejus irrupit. [4245] Primo. [4246] Spurcitia. [4247] Non temere. [4248] In lege taxari. [4249] Illa autem redundavit. [4250] Distinxisse. [4251] Isa. vii. 9. [4252] Luke viii. 48. [4253] Utique. [4254] Epiphanius, in Hæres. xlii. Refut. 14, has the same remark. [4255] Qua res vacua. [4256] In allusion to the Marcionite hypothesis mentioned above. __________________________________________________________________ Chapter XXI.--Christ's Connection with the Creator Shown from Several Incidents in the Old Testament, Compared with St. Luke's Narrative of the Mission of the Disciples. The Feeding of the Multitude. The Confession of St. Peter. Being Ashamed of Christ. This Shame is Only Possible of the True Christ. Marcionite Pretensions Absurd. He sends forth His disciples to preach the kingdom of God. [4257] Does He here say of what God? He forbids their taking anything for their journey, by way of either food or raiment. Who would have given such a commandment as this, but He who feeds the ravens and clothes [4258] the flowers of the field? Who anciently enjoined for the treading ox an unmuzzled mouth, [4259] that he might be at liberty to gather his fodder from his labour, on the principle that the worker is worthy of his hire? [4260] Marcion may expunge such precepts, but no matter, provided the sense of them survives. But when He charges them to shake off the dust of their feet against such as should refuse to receive them, He also bids that this be done as a witness. Now no one bears witness except in a case which is decided by judicial process; and whoever orders inhuman conduct to be submitted to the trial by testimony, [4261] does really threaten as a judge. Again, that it was no new god which recommended [4262] by Christ, was clearly attested by the opinion of all men, because some maintained to Herod that Jesus was the Christ; others, that He was John; some, that He was Elias; and others, that He was one of the old prophets. [4263] Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection. He feeds the multitude in the desert place; [4264] this, you must know [4265] was after the manner of the Old Testament. [4266] Or else, [4267] if there was not the same grandeur, it follows that He is now inferior to the Creator. For He, not for one day, but during forty years, not on the inferior aliment of bread and fish, but with the manna of heaven, supported the lives [4268] of not five thousand, but of six hundred thousand human beings. However, such was the greatness of His miracle, that He willed the slender supply of food, not only to be enough, but even to prove superabundant; [4269] and herein He followed the ancient precedent. For in like manner, during the famine in Elijah's time, the scanty and final meal of the widow of Sarepta was multiplied [4270] by the blessing of the prophet throughout the period of the famine. You have the third book of the Kings. [4271] If you also turn to the fourth book, you will discover all this conduct [4272] of Christ pursued by that man of God, who ordered ten [4273] barley loaves which had been given him to be distributed among the people; and when his servitor, after contrasting the large number of the persons with the small supply of the food, answered, "What, shall I set this before a hundred men?" he said again, "Give them, and they shall eat: for thus saith the Lord, They shall eat, and shall leave thereof, according to the word of the Lord." [4274] O Christ, even in Thy novelties Thou art old! Accordingly, when Peter, who had been an eye-witness of the miracle, and had compared it with the ancient precedents, and had discovered in them prophetic intimations of what should one day come to pass, answered (as the mouthpiece of them all) the Lord's inquiry, "Whom say ye that I am?" [4275] in the words, "Thou art the Christ," he could not but have perceived that He was that Christ, beside whom he knew of none else in the Scriptures, and whom he was now surveying [4276] in His wonderful deeds. This conclusion He even Himself confirms by thus far bearing with it, nay, even enjoining silence respecting it. [4277] For if Peter was unable to acknowledge Him to be any other than the Creator's Christ, while He commanded them "to tell no man that saying," surely [4278] He was unwilling to have the conclusion promulged which Peter had drawn. No doubt of that, [4279] you say; but as Peter's conclusion was a wrong one, therefore He was unwilling to have a lie disseminated. It was, however, a different reason which He assigned for the silence, even because "the Son of man must suffer many things, and be rejected of the elders, and scribes, and priests, and be slain, and be raised again the third day." [4280] Now, inasmuch as these sufferings were actually foretold for the Creator's Christ (as we shall fully show in the proper place [4281] ), so by this application of them to His own case [4282] does He prove that it is He Himself of whom they were predicted. At all events, even if they had not been predicted, the reason which He alleged for imposing silence (on the disciples) was such as made it clear enough that Peter had made no mistake, that reason being the necessity of His undergoing these sufferings. "Whosoever," says He, "will save his life, shall lose it; and whosoever will lose his life for my sake, the same shall save it." [4283] Surely [4284] it is the Son of man [4285] who uttered this sentence. Look carefully, then, along with the king of Babylon, into his burning fiery furnace, and there you will discover one "like the Son of man" (for He was not yet really Son of man, because not yet born of man), even as early as then [4286] appointing issues such as these. He saved the lives of the three brethren, [4287] who had agreed to lose them for God's sake; but He destroyed those of the Chaldæans, when they had preferred to save them by the means of their idolatry. Where is that novelty, which you pretend [4288] in a doctrine which possesses these ancient proofs? But all the predictions have been fulfilled [4289] concerning martyrdoms which were to happen, and were to receive the recompenses of their reward from God. "See," says Isaiah, "how the righteous perisheth, and no man layeth it to heart; and just men are taken away, and no man considereth." [4290] When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter, [4291] no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil. "For whosoever," says He, "shall be ashamed of me, of him will I also be ashamed." [4292] Now to none but my Christ can be assigned the occasion [4293] of such a shame as this. His whole course [4294] was so exposed to shame as to open a way for even the taunts of heretics, declaiming [4295] with all the bitterness in their power against the utter disgrace [4296] of His birth and bringing-up, and the unworthiness of His very flesh. [4297] But how can that Christ of yours be liable to a shame, which it is impossible for him to experience? Since he was never condensed [4298] into human flesh in the womb of a woman, although a virgin; never grew from human seed, although only after the law of corporeal substance, from the fluids [4299] of a woman; was never deemed flesh before shaped in the womb; never called foetus [4300] after such shaping; was never delivered from a ten months' writhing in the womb; [4301] was never shed forth upon the ground, amidst the sudden pains of parturition, with the unclean issue which flows at such a time through the sewerage of the body, forthwith to inaugurate the light [4302] of life with tears, and with that primal wound which severs the child from her who bears him; [4303] never received the copious ablution, nor the meditation of salt and honey; [4304] nor did he initiate a shroud with swaddling clothes; [4305] nor afterwards did he ever wallow [4306] in his own uncleanness, in his mother's lap; nibbling at her breast; long an infant; gradually [4307] a boy; by slow degrees [4308] a man. [4309] But he was revealed [4310] from heaven, full-grown at once, at once complete; immediately Christ; simply spirit, and power, and god. But as withal he was not true, because not visible; therefore he was no object to be ashamed of from the curse of the cross, the real endurance [4311] of which he escaped, because wanting in bodily substance. Never, therefore, could he have said, "Whosoever shall be ashamed of me." But as for our Christ, He could do no otherwise than make such a declaration; [4312] "made" by the Father "a little lower than the angels," [4313] "a worm and no man, a reproach of men, and despised of the people;" [4314] seeing that it was His will that "with His stripes we should be healed," [4315] that by His humiliation our salvation should be established. And justly did He humble Himself [4316] for His own creature man, for the image and likeness of Himself, and not of another, in order that man, since he had not felt ashamed when bowing down to a stone or a stock, might with similar courage give satisfaction to God for the shamelessness of his idolatry, by displaying an equal degree of shamelessness in his faith, in not being ashamed of Christ. Now, Marcion, which of these courses is better suited to your Christ, in respect of a meritorious shame? [4317] Plainly, you ought yourself to blush with shame for having given him a fictitious existence. [4318] __________________________________________________________________ [4257] Luke ix. 1-6. [4258] Vestit. [4259] Libertatem oris. [4260] Deut. xxv. 4. [4261] In testationem redigi. [4262] Probatum. [4263] Luke ix. 7, 8. [4264] Luke ix. 10-17. [4265] Scilicet. [4266] De pristino more. [4267] Aut. [4268] Protelavit. [4269] Exuberare. [4270] Redundaverant. [4271] 1 Kings xvii. 7-16. [4272] Ordinem. [4273] I have no doubt that ten was the word written by our author; for some Greek copies read deka, and Ambrose in his Hexaëmeron, book vi. chap. ii., mentions the same number (Fr. Junius). [4274] 2 Kings iv. 42-44. [4275] Luke ix. 20. [4276] Recensebat. [4277] Luke ix. 21. [4278] Utique. [4279] Immo. [4280] Luke ix. 22. [4281] See below, chaps. xl.-xliii. [4282] Sic quoque. [4283] Luke ix. 24. [4284] Certe. [4285] Compare above, chap. x., towards the end. [4286] Jam tunc. [4287] Dan. iii. 25, 26. [4288] Ista. [4289] Decucurrerunt. [4290] Isa. lvii. i. [4291] We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, "persecutione" is the noun. [4292] Luke ix. 26. [4293] Materia conveniat. [4294] Ordo. [4295] Perorantibus. [4296] Foeditatem. [4297] Ipsius etiam carnis indignitatem; because His flesh, being capable of suffering and subject to death, seemed to them unworthy of God. So Adv. Judæos, chap. xiv., he says: "Primo sordidis indutus est, id est carnis passibilis et mortalis indignitate." Or His "indignity" may have been eidos ouk axion turannidos, His "unkingly aspect" (as Origen expresses it, Contra Celsum, 6); His "form of a servant," or slave, as St. Paul says. See also Tertullian's De Patientia, iii. (Rigalt.) [4298] Coagulatur. [Job x. 10.] [4299] Ex feminæ humore. [4300] Pecus. Julius Firmicus, iii. 1, uses the word in the same way: "Pecus intra viscera matris artuatim concisum a medicis proferetur." [Jul. Firmicus Maternus, floruit circa, a.d. 340.] [4301] Such is probably the meaning of "non decem mensium cruciatu deliberatus." For such is the situation of the infant in the womb, that it seems to writhe (cruciari) all curved and contracted (Rigalt.). Latinius read delibratus instead of deliberatus, which means, "suspended or poised in the womb as in a scale." This has my approbation. I would compare De Carne Christi, chap. iv. (Fr. Junius). Oehler reads deliberatus in the sense of liberatus. [4302] Statim lucem lacrimis auspicatus. [4303] Primo retinaculi sui vulnere: the cutting of the umbilical nerve. [Contrast Jer. Taylor, on the Nativity, Opp. I. p. 34.] [4304] Nec sale ac melle medicatus. Of this application in the case of a recent childbirth we know nothing; it seems to have been meant for the skin. See Pliny, in his Hist. Nat. xxii. 25. [4305] Nec pannis jam sepulturæ involucrum initiatus. [4306] Volutatus per immunditias. [4307] Vix. [4308] Tarde. [4309] Expositus. [4310] i.e., he never passed through stages like these. [4311] Veritate. [4312] Debuit pronuntiasse. [4313] Ps. viii. 6. [4314] Ps. xxii. 6. [4315] Isa. liii. 5. [4316] Se deposuit. [4317] Ad meritum confusionis. [4318] Quod illum finxisti. __________________________________________________________________ Chapter XXII.--The Same Conclusion Supported by the Transfiguration. Marcion Inconsistent in Associating with Christ in Glory Two Such Eminent Servants of the Creator as Moses and Elijah. St. Peter's Ignorance Accounted for on Montanist Principle. You ought to be very much ashamed of yourself on this account too, for permitting him to appear on the retired mountain in the company of Moses and Elias, [4319] whom he had come to destroy. This, to be sure, [4320] was what he wished to be understood as the meaning of that voice from heaven: "This is my beloved Son, hear Him" [4321] --Him, that is, not Moses or Elias any longer. The voice alone, therefore, was enough, without the display of Moses and Elias; for, by expressly mentioning whom they were to hear, he must have forbidden all [4322] others from being heard. Or else, did he mean that Isaiah and Jeremiah and the others whom he did not exhibit were to be heard, since he prohibited those whom he did display? Now, even if their presence was necessary, they surely should not be represented as conversing together, which is a sign of familiarity; nor as associated in glory with him, for this indicates respect and graciousness; but they should be shown in some slough [4323] as a sure token of their ruin, or even in that darkness of the Creator which Christ was sent to disperse, far removed from the glory of Him who was about to sever their words and writings from His gospel. This, then, is the way [4324] how he demonstrates them to be aliens, [4325] even by keeping them in his own company! This is how he shows they ought to be relinquished: he associates them with himself instead! This is how he destroys them: he irradiates them with his glory! How would their own Christ act? I suppose He would have imitated the frowardness (of heresy), [4326] and revealed them just as Marcion's Christ was bound to do, or at least as having with Him any others rather than His own prophets! But what could so well befit the Creator's Christ, as to manifest Him in the company of His own foreannouncers? [4327] --to let Him be seen with those to whom He had appeared in revelations?--to let Him be speaking with those who had spoken of Him?--to share His glory with those by whom He used to be called the Lord of glory; even with those chief servants of His, one of whom was once the moulder [4328] of His people, the other afterwards the reformer [4329] thereof; one the initiator of the Old Testament, the other the consummator [4330] of the New? Well therefore does Peter, when recognizing the companions of his Christ in their indissoluble connection with Him, suggest an expedient: "It is good for us to be here" (good: that evidently means to be where Moses and Elias are); "and let us make three tabernacles, one for Thee, and one for Moses, and one for Elias. But he knew not what he said." [4331] How knew not? Was his ignorance the result of simple error? Or was it on the principle which we maintain [4332] in the cause of the new prophecy, [4333] that to grace ecstasy or rapture [4334] is incident. For when a man is rapt in the Spirit, especially when he beholds the glory of God, or when God speaks through him, he necessarily loses his sensation, [4335] because he is overshadowed with the power of God,--a point concerning which there is a question between us and the carnally-minded. [4336] Now, it is no difficult matter to prove the rapture [4337] of Peter. For how could he have known Moses and Elias, except (by being) in the Spirit? People could not have had their images, or statues, or likenesses; for that the law forbade. How, if it were not that he had seen them in the Spirit? And therefore, because it was in the Spirit that he had now spoken, and not in his natural senses, he could not know what he had said. But if, on the other hand, [4338] he was thus ignorant, because he erroneously supposed that (Jesus) was their Christ, it is then evident that Peter, when previously asked by Christ, "Whom they thought Him to be," meant the Creator's Christ, when he answered, "Thou art the Christ;" because if he had been then aware that He belonged to the rival god, he would not have made a mistake here. But if he was in error here because of his previous erroneous opinion, [4339] then you may be sure that up to that very day no new divinity had been revealed by Christ, and that Peter had so far made no mistake, because hitherto Christ had revealed nothing of the kind; and that Christ accordingly was not to be regarded as belonging to any other than the Creator, whose entire dispensation [4340] he, in fact, here described. He selects from His disciples three witnesses of the impending vision and voice. And this is just the way of the Creator. "In the mouth of three witnesses," says He, "shall every word be established." [4341] He withdraws to a mountain. In the nature of the place I see much meaning. For the Creator had originally formed His ancient people on a mountain both with visible glory and His voice. It was only right that the New Testament should be attested [4342] on such an elevated spot [4343] as that whereon the Old Testament had been composed; [4344] under a like covering of cloud also, which nobody will doubt, was condensed out of the Creator's air. Unless, indeed, he [4345] had brought down his own clouds thither, because he had himself forced his way through the Creator's heaven; [4346] or else it was only a precarious cloud, [4347] as it were, of the Creator which he used. On the present (as also on the former) [4348] occasion, therefore, the cloud was not silent; but there was the accustomed voice from heaven, and the Father's testimony to the Son; precisely as in the first Psalm He had said, "Thou art my Son, today have I begotten thee." [4349] By the mouth of Isaiah also He had asked concerning Him, "Who is there among you that feareth God? Let him hear the voice of His Son." [4350] When therefore He here presents Him with the words, "This is my (beloved) Son," this clause is of course understood, "whom I have promised." For if He once promised, and then afterwards says, "This is He," it is suitable conduct for one who accomplishes His purpose [4351] that He should utter His voice in proof of the promise which He had formerly made; but unsuitable in one who is amenable to the retort, Can you, indeed, have a right to say, "This is my son," concerning whom you have given us no previous information, [4352] any more than you have favoured us with a revelation about your own prior existence? "Hear ye Him," therefore, whom from the beginning (the Creator) had declared entitled to be heard in the name of a prophet, since it was as a prophet that He had to be regarded by the people. "A prophet," says Moses, "shall the Lord your God raise up unto you, of your sons" (that is, of course, after a carnal descent [4353] ); "unto Him shall ye hearken, as unto me." [4354] "Every one who will not hearken unto Him, his soul [4355] shall be cut off from amongst his people." [4356] So also Isaiah: "Who is there among you that feareth God? Let him hear the voice of His Son." [4357] This voice the Father was going Himself to recommend. For, says he, [4358] He establishes the words of His Son, when He says, "This is my beloved Son, hear ye Him." Therefore, even if there be made a transfer of the obedient "hearing" from Moses and Elias to [4359] Christ, it is still not from another God, or to another Christ; but from [4360] the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. "Not an ambassador, nor an angel, but He Himself," says Isaiah, "shall save them;" [4361] for it is He Himself who is now declaring and fulfilling the law and the prophets. The Father gave to the Son new disciples, [4362] after that Moses and Elias had been exhibited along with Him in the honour of His glory, and had then been dismissed as having fully discharged their duty and office, for the express purpose of affirming for Marcion's information the fact that Moses and Elias had a share in even the glory of Christ. But we have the entire structure [4363] of this same vision in Habakkuk also, where the Spirit in the person of some [4364] of the apostles says, "O Lord, I have heard Thy speech, and was afraid." What speech was this, other than the words of the voice from heaven, This is my beloved Son, hear ye Him? "I considered thy works, and was astonished." When could this have better happened than when Peter, on seeing His glory, knew not what he was saying? "In the midst of the two Thou shalt be known"--even Moses and Elias. [4365] These likewise did Zechariah see under the figure of the two olive trees and olive branches. [4366] For these are they of whom he says, "They are the two anointed ones, that stand by the Lord of the whole earth." And again Habakkuk says, "His glory covered the heavens" (that is, with that cloud), "and His splendour shall be like the light--even the light, wherewith His very raiment glistened." And if we would make mention of [4367] the promise to Moses, we shall find it accomplished here. For when Moses desired to see the Lord, saying, "If therefore I have found grace in Thy sight, manifest Thyself to me, that I may see Thee distinctly," [4368] the sight which he desired to have was of that condition which he was to assume as man, and which as a prophet he knew was to occur. Respecting the face of God, however, he had already heard, "No man shall see me, and live." "This thing," said He, "which thou hast spoken, will I do unto thee." Then Moses said, "Show me Thy glory." And the Lord, with like reference to the future, replied, "I will pass before thee in my glory," etc. Then at the last He says, "And then thou shalt see my back." [4369] Not loins, or calves of the legs, did he want to behold, but the glory which was to be revealed in the latter days. [4370] He had promised that He would make Himself thus face to face visible to him, when He said to Aaron, "If there shall be a prophet among you, I will make myself known to him by vision, and by vision will I speak with him; but not so is my manner to Moses; with him will I speak mouth to mouth, even apparently" (that is to say, in the form of man which He was to assume), "and not in dark speeches." [4371] Now, although Marcion has denied [4372] that he is here represented as speaking with the Lord, but only as standing, yet, inasmuch as he stood "mouth to mouth," he must also have stood "face to face" with him, to use his words, [4373] not far from him, in His very glory--not to say, [4374] in His presence. And with this glory he went away enlightened from Christ, just as he used to do from the Creator; as then to dazzle the eyes of the children of Israel, so now to smite those of the blinded Marcion, who has failed to see how this argument also makes against him. __________________________________________________________________ [4319] Luke ix. 28-36. [4320] Scilicet, in ironical allusion to a Marcionite opinion. [4321] Luke ix. 35. [4322] Quoscunque. [4323] In sordibus aliquibus. [4324] Sic. [4325] To belong to another god. [4326] Secundum perversitatem. [4327] Prædicatores. [4328] Informator, Moses, as having organized the nation. [4329] Reformator, Elias, the great prophet. [4330] It was a primitive opinion in the Church that Elijah was to come, with Enoch, at the end of the world. See De Anima, chap. xxxv. and l.; also Irenæus, De Hæres. v. 5. [Vol. I. 530.] [4331] Luke ix. 33. [4332] This Tertullian seems to have done in his treatise De Ecstasi, which is mentioned by St. Jerome--see his Catalogus Scriptt. Eccles. (in Tertulliano); and by Nicephorus, Hist. Eccles. iv. 22, 34. On this subject of ecstasy, Tertullian has some observations in De Anima, chap. xxi. and xlv. (Rigalt. and Oehler.) [4333] [Elucidation VII.] [4334] Amentiam. [4335] Excidat sensu. [4336] He calls those the carnally-minded ("psychicos") who thought that ecstatic raptures and revelations had ceased in the church. The term arises from a perverse application of 1 Cor. ii. 14: psuchikos de anthropos ou dechetai ta tou Pneumatos tou Theou. In opposition to the wild fanaticism of Montanus, into which Tertullian strangely fell, the Catholics believed that the true prophets, who were filled with the Spirit of God, discharged their prophetic functions with a quiet and tranquil mind. See the anonymous author, Contra Cataphrygas, in Eusebius, Hist. Eccl. v. 17; Epiphanius, Hæres. 48. See also Routh, Rell. Sacræ, i. p. 100; and Bp. Kaye, On the Writings of Tertullian, edit. 3, pp. 27-36. (Munter's Primord. Eccles. Afric. p. 138, quoted by Oehler.) [4337] Amentiam. [4338] Ceterum. [4339] According to the hypothesis. [4340] Totum ordinem, in the three periods represented by Moses, and Elijah, and Christ. [4341] Compare Deut. xix. 15 with Luke ix. 28. [4342] Consignari. [4343] In eo suggestu. [4344] Conscriptum fuerat. [4345] Marcion's god. [4346] Compare above, book i. chap. 15, and book iv. chap. 7. [4347] Precario. This word is used in book v. chap. xii. to describe the transitoriness of the Creator's paradise and world. [4348] Nec nunc. [4349] Ps. ii. 7. [4350] Isa. l. 10, according to the Septuagint. [4351] Ejus est exhibentis. [4352] Non præmisisti. Oehler suggests promisisti, "have given us no promise." [4353] Censum: Some read sensum, "sense." [4354] Deut. xviii. 15. [4355] Anima: life. [4356] Deut. xviii. 19. [4357] Isa. l. 10. [4358] Tertullian, by introducing this statement with an "inquit," seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian's invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, "that confirmeth the word of His servant," which Tertullian reads, "Sistens verba filii sui," the Septuagint being, Kai iston rhema paidos autou. [4359] In Christo. In with an ablative is often used by our author for in with an accusative. [4360] Or perhaps "by the Creator." [4361] Isa. lxiii. 9, according to the Septuagint; only he reads faciet for aorist esosen. [4362] A Marcionite position. [4363] Habitum. [4364] Interdum. [4365] Hab. iii. 2, according to the Septuagint. St. Augustine similarly applied this passage, De Civit. Dei, xviii. 32. [4366] Zech. iv. 3, 14. [4367] Commemoremur: be reminded, or call to mind. [4368] Cognoscenter: gnostos, "so as to know Thee." [4369] See Ex. xxxiii. 13-23. [4370] Posterioribus temporibus. [The awful ribaldry of Voltaire upon this glorious revelation is based upon the Vulgate reading of Exod. xxxiii. 23, needlessly transferred to our Version, but corrected by the late Revisers.] [4371] Num. xii. 6-8. [4372] Noluit. [4373] It is difficult to see what this inquit means. [4374] Nedum. __________________________________________________________________ Chapter XXIII.--Impossible that Marcion's Christ Should Reprove the Faithless Generation. Such Loving Consideration for Infants as the True Christ Was Apt to Shew, Also Impossible for the Other. On the Three Different Characters Confronted and Instructed by Christ in Samaria. I take on myself the character [4375] of Israel. Let Marcion's Christ stand forth, and exclaim, "O faithless generation! [4376] how long shall I be with you? how long shall I suffer you?" [4377] He will immediately have to submit to this remonstrance from me: "Whoever you are, O stranger, [4378] first tell us who you are, from whom you come, and what right you have over us. Thus far, all you possess [4379] belongs to the Creator. Of course, if you come from Him, and are acting for Him, we will bear your reproof. But if you come from some other god, I should wish you to tell us what you have ever committed to us belonging to yourself, [4380] which it was our duty to believe, seeing that you are upbraiding us with faithlessness,' who have never yet revealed to us your own self. How long ago [4381] did you begin to treat with us, that you should be complaining of the delay? On what points have you borne with us, that you should adduce [4382] your patience? Like Æsop's ass, you are just come from the well, [4383] and are filling every place with your braying." I assume, besides, [4384] the person of the disciple, against whom he has inveighed: [4385] "O perverse nation! how long shall I be with you? how long shall I suffer you?" This outburst of his I might, of course, retort upon him most justly in such words as these: "Whoever you are, O stranger, first tell us who you are, from whom you come, what right you have over us. Thus far, I suppose, you belong to the Creator, and so we have followed you, recognising in you all things which are His. Now, if you come from Him, we will bear your reproof. If, however, you are acting for another, prythee tell us what you have ever conferred upon us that is simply your own, which it had become our duty to believe, seeing that you reproach us with faithlessness,' although up to this moment you show us no credentials. How long since did you begin to plead with us, that you are charging us with delay? Wherein have you borne with us, that you should even boast of your patience? The ass has only just arrived from Æsop's well, and he is already braying." Now who would not thus have rebutted the unfairness of the rebuke, if he had supposed its author to belong to him who had had no right as yet to complain? Except that not even He [4386] would have inveighed against them, if He had not dwelt among them of old in the law and by the prophets, and with mighty deeds and many mercies, and had always experienced them to be "faithless." But, behold, Christ takes [4387] infants, and teaches how all ought to be like them, if they ever wish to be greater. [4388] The Creator, on the contrary, [4389] let loose bears against children, in order to avenge His prophet Elisha, who had been mocked by them. [4390] This antithesis is impudent enough, since it throws together [4391] things so different as infants [4392] and children, [4393] --an age still innocent, and one already capable of discretion--able to mock, if not to blaspheme. As therefore God is a just God, He spared not impious children, exacting as He does honour for every time of life, and especially, of course, from youth. And as God is good, He so loves infants as to have blessed the midwives in Egypt, when they protected the infants of the Hebrews [4394] which were in peril from Pharaoh's command. [4395] Christ therefore shares this kindness with the Creator. As indeed for Marcion's god, who is an enemy to marriage, how can he possibly seem to be a lover of little children, which are simply the issue of marriage? He who hates the seed must needs also detest the fruit. Yea, he ought to be deemed more ruthless than the king of Egypt. [4396] For whereas Pharaoh forbade infants to be brought up, he will not allow them even to be born, depriving them of their ten months' existence in the womb. And how much more credible it is, that kindness to little children should be attributed to Him who blessed matrimony for the procreation of mankind, and in such benediction included also the promise of connubial fruit itself, the first of which is that of infancy! [4397] The Creator, at the request of Elias, inflicts the blow [4398] of fire from heaven in the case of that false prophet (of Baalzebub). [4399] I recognise herein the severity of the Judge. And I, on the contrary, the severe rebuke [4400] of Christ on His disciples, when they were for inflicting [4401] a like visitation on that obscure village of the Samaritans. [4402] The heretic, too, may discover that this gentleness of Christ was promised by the selfsame severest Judge. "He shall not contend," says He, "nor shall His voice be heard in the street; a bruised reed shall He not crush, and smoking flax shall He not quench." [4403] Being of such a character, He was of course much the less disposed to burn men. For even at that time the Lord said to Elias, [4404] "He was not in the fire, but in the still small voice." [4405] Well, but why does this most humane and merciful God reject the man who offers himself to Him as an inseparable companion? [4406] If it were from pride or from hypocrisy that he had said, "I will follow Thee whithersoever Thou goest,' then, by judicially reproving an act of either pride or hypocrisy as worthy of rejection, He performed the office of a Judge. And, of course, him whom He rejected He condemned to the loss of not following the Saviour. [4407] For as He calls to salvation him whom He does not reject, or him whom He voluntarily invites, so does He consign to perdition him whom He rejects. When, however, He answers the man, who alleged as an excuse his father's burial, "Let the dead bury their dead, but go thou and preach the kingdom of God," [4408] He gave a clear confirmation to those two laws of the Creator--that in Leviticus, which concerns the sacerdotal office, and forbids the priests to be present at the funerals even of their parents. "The priest," says He, "shall not enter where there is any dead person; [4409] and for his father he shall not be defiled" [4410] ; as well as that in Numbers, which relates to the (Nazarite) vow of separation; for there he who devotes himself to God, among other things, is bidden "not to come at any dead body," not even of his father, or his mother, or his brother. [4411] Now it was, I suppose, for the Nazarite and the priestly office that He intended this man whom He had been inspiring [4412] to preach the kingdom of God. Or else, if it be not so, he must be pronounced impious enough who, without the intervention of any precept of the law, commanded that burials of parents should be neglected by their sons. When, indeed, in the third case before us, (Christ) forbids the man "to look back" who wanted first "to bid his family farewell," He only follows out the rule [4413] of the Creator. For this (retrospection) He had been against their making, whom He had rescued out of Sodom. [4414] __________________________________________________________________ [4375] Personam: "I personate Israel." [4376] Genitura. [4377] Luke ix. 41. [4378] eperchomene. The true Christ is ho erchomenos. [4379] Totum apud te. [4380] De tuo commisisti. [4381] Quam olim. [4382] Imputes. [4383] This fable is not extant (Oehler). [4384] Adhuc. [4385] Insiliit. [4386] Nisi quod nec ille. This ille, of course, means the Creator's Christ. [4387] Diligit: or, loves. [4388] Luke ix. 47, 48. [4389] Autem. [4390] 2 Kings ii. 23, 24. [4391] Committit. [4392] Parvulos. [4393] Pueros: [young lads]. [4394] Partus Hebræos. [4395] Ex. ii. 15-21. [4396] See a like comparison in book i. chap. xxix. p. 294. [4397] Qui de infantia primus est: i.e., cujus qui de infantia, etc. [Elucidation VIII.] [4398] Repræsentat plagam. [4399] 2 Kings i. 9-12. [4400] I translate after Oehler's text, which is supported by the oldest authorities. Pamelius and Rigaltius, however, read "Christi lenitatem increpantis eandem animadversionem," etc. ("On the contrary, I recognize the gentleness of Christ, who rebuked His disciples when they," etc.) This reading is only conjectural, suggested by the "Christi lenitatem" of the context. [4401] Destinantes. [4402] Luke ix. 51-56. [4403] Isa. xlii. 2, 3. [4404] Compare De Patientia, chap. xv. [4405] 1 Kings xix. 12. [4406] Luke ix. 57, 58. [4407] Salutem: i.e., "Christ, who is our salvation" (Fr. Junius). [4408] Luke ix. 59, 60. [4409] Animam defunctam. [4410] Lev. xxi. 1, according to our author's reading. [4411] Num. vi. 6, 7. [4412] Imbuerat. [4413] Sectam. [4414] Gen. xix. 17. __________________________________________________________________ Chapter XXIV.--On the Mission of the Seventy Disciples, and Christ's Charge to Them. Precedents Drawn from the Old Testament. Absurdity of Supposing that Marcion's Christ Could Have Given the Power of Treading on Serpents and Scorpions. He chose also seventy other missionaries [4415] besides the twelve. Now why, if the twelve followed the number of the twelve fountains of Elim, [4416] should not the seventy correspond to the like number of the palms of that place? [4417] Whatever be the Antitheses of the comparison, it is a diversity in the causes, not in the powers, which has mainly produced them. But if one does not keep in view the diversity of the causes, [4418] he is very apt to infer a difference of powers. [4419] When the children of Israel went out of Egypt, the Creator brought them forth laden with their spoils of gold and silver vessels, and with loads besides of raiment and unleavened dough; [4420] whereas Christ commanded His disciples not to carry even a staff [4421] for their journey. The former were thrust forth into a desert, but the latter were sent into cities. Consider the difference presented in the occasions, [4422] and you will understand how it was one and the same power which arranged the mission [4423] of His people according to their poverty in the one case, and their plenty in the other. He cut down [4424] their supplies when they could be replenished through the cities, just as He had accumulated [4425] them when exposed to the scantiness of the desert. Even shoes He forbade them to carry. For it was He under whose very protection the people wore not out a shoe, [4426] even in the wilderness for the space of so many years. "No one," says He, "shall ye salute by the way." [4427] What a destroyer of the prophets, forsooth, is Christ, seeing it is from them that He received his precept also! When Elisha sent on his servant Gehazi before him to raise the Shunammite's son from death, I rather think he gave him these instructions: [4428] "Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; [4429] and if any salute thee, answer him not again." [4430] For what is a wayside blessing but a mutual salutation as men meet? So also the Lord commands: "Into whatsoever house they enter, let them say, Peace be to it." [4431] Herein He follows the very same example. For Elisha enjoined upon his servant the same salutation when he met the Shunammite; he was to say to her: "Peace to thine husband, peace to thy child." [4432] Such will be rather our Antitheses; they compare Christ with, instead of sundering Him from, the Creator. "The labourer is worthy of his hire." [4433] Who could better pronounce such a sentence than the Judge? For to decide that the workman deserves his wages, is in itself a judicial act. There is no award which consists not in a process of judgment. The law of the Creator on this point also presents us with a corroboration, for He judges that labouring oxen are as labourers worthy of their hire: "Thou shalt not muzzle," says He, "the ox when he treadeth out the corn." [4434] Now, who is so good to man [4435] as He who is also merciful to cattle? Now, when Christ pronounced labourers to be worthy of their hire, He, in fact, exonerated from blame that precept of the Creator about depriving the Egyptians of their gold and silver vessels. [4436] For they who had built for the Egyptians their houses and cities, were surely workmen worthy of their hire, and were not instructed in a fraudulent act, but only set to claim compensation for their hire, which they were unable in any other way to exact from their masters. [4437] That the kingdom of God was neither new nor unheard of, He in this way affirmed, whilst at the same time He bids them announce that it was near at hand. [4438] Now it is that which was once far off, which can be properly said to have become near. If, however, a thing had never existed previous to its becoming near, it could never have been said to have approached, because it had never existed at a distance. Everything which is new and unknown is also sudden. [4439] Everything which is sudden, then, first receives the accident of time [4440] when it is announced, for it then first puts on appearance of form. [4441] Besides it will be impossible for a thing either to have been tardy [4442] all the while it remained unannounced, [4443] or to have approached [4444] from the time it shall begin to be announced. He likewise adds, that they should say to such as would not receive them: "Notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you." [4445] If He does not enjoin this by way of a commination, the injunction is a most useless one. For what mattered it to them that the kingdom was at hand, unless its approach was accompanied with judgment?--even for the salvation of such as received the announcement thereof. How, if there can be a threat without its accomplishment, can you have in a threatening god, one that executes also, and in both, one that is a judicial being? [4446] So, again, He commands that the dust be shaken off against them, as a testimony,--the very particles of their ground which might cleave [4447] to the sandal, not to mention [4448] any other sort of communication with them. [4449] But if their churlishness [4450] and inhospitality were to receive no vengeance from Him, for what purpose does He premise a testimony, which surely forbodes some threats? Furthermore, when the Creator also, in the book of Deuteronomy, forbids the reception of the Ammonites and the Moabites into the church, [4451] because, when His people came from Egypt, they fraudulently withheld provisions from them with inhumanity and inhospitality, [4452] it will be manifest that the prohibition of intercourse descended to Christ from Him. The form of it which He uses--"He that despiseth you, despiseth me" [4453] --the Creator had also addressed to Moses: "Not against thee have they murmured, but against me." [4454] Moses, indeed, was as much an apostle as the apostles were prophets. The authority of both offices will have to be equally divided, as it proceeds from one and the same Lord, (the God) of apostles and prophets. Who is He that shall bestow "the power of treading on serpents and scorpions?" [4455] Shall it be He who is the Lord of all living creatures or he who is not god over a single lizard? Happily the Creator has promised by Isaiah to give this power even to little children, of putting their hand in the cockatrice den and on the hole of the young asps without at all receiving hurt. [4456] And, indeed, we are aware (without doing violence to the literal sense of the passage, since even these noxious animals have actually been unable to do hurt where there has been faith) that under the figure of scorpions and serpents are portended evil spirits, whose very prince is described [4457] by the name of serpent, dragon, and every other most conspicuous beast in the power of the Creator. [4458] This power the Creator conferred first of all upon His Christ, even as the ninetieth Psalm says to Him: "Upon the asp and the basilisk shalt Thou tread; the lion and the dragon shalt Thou trample under foot." [4459] So also Isaiah: "In that day the Lord God shall draw His sacred, great, and strong sword" (even His Christ) "against that dragon, that great and tortuous serpent; and He shall slay him in that day." [4460] But when the same prophet says, "The way shall be called a clean and holy way; over it the unclean thing shall not pass, nor shall be there any unclean way; but the dispersed shall pass over it, and they shall not err therein; no lion shall be there, nor any ravenous beast shall go up thereon; it shall not be found there," [4461] he points out the way of faith, by which we shall reach to God; and then to this way of faith he promises this utter crippling [4462] and subjugation of all noxious animals. Lastly, you may discover the suitable times of the promise, if you read what precedes the passage: "Be strong, ye weak hands and ye feeble knees: then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the dumb shall be articulate." [4463] When, therefore, He proclaimed the benefits of His cures, then also did He put the scorpions and the serpents under the feet of His saints--even He who had first received this power from the Father, in order to bestow it upon others and then manifested it forth conformably to the order of prophecy. [4464] __________________________________________________________________ [4415] Apostolos: Luke x. i. [4416] Compare above, book iv. chap. xiii. p. 364. [4417] Ex. xv. 27 and Num. xxxiii. 9. [4418] Causarum: "occasions" or circumstances. [4419] Potestatum. In Marcionite terms, "The Gods of the Old and the New Testaments." [4420] Consparsionum. [Punic Latin.] Ex. xii. 34, 35. [4421] Virgam, Luke x. 4, and Matt x. 10. [4422] Causarum offerentiam. [4423] Expeditionem, with the sense also of "supplies" in the next clause. [4424] Circumcidens. [4425] Struxerat. [4426] Deut. xxix. 5. [4427] Luke x. 4. [4428] See 2 Kings iv. 29. [4429] Literally, "bless him not, i.e., salute him not." [4430] Literally, "answer him not, i.e., return not his salvation." [4431] Luke x. 5. [4432] 2 Kings iv. 26. He reads the optative instead of the indicative. [4433] Luke x. 7. [4434] Deut. xxv. 4. [4435] Compare above, book ii. chap. 17, p. 311. [4436] See this argued at length above, in book ii. chap. 20, p. 313. [4437] Dominatoribus. [4438] Luke x. 9. [4439] Subitum. [4440] Accipit tempus. [4441] Inducens speciem. [4442] Tardasse. [4443] The announcement (according to the definition) defining the beginning of its existence in time. [4444] Appropinquasse. [4445] Luke x. 11. [4446] Et judicem in utroque. [4447] Hærentia. [4448] Nedum. [4449] Luke x. 11. [4450] Inhumanitas. [4451] Ecclesiam. There is force in thus using Christian terms for Jewish ordinances, full as he is of the identity of the God of the old with Him of the new covenant. [4452] Deut. xxiii. 3. [4453] Luke x. 16. [4454] Num. xiv. 27. [4455] Luke x. 19. [4456] Isa. xi. 8, 9. [4457] Deputetur. [4458] Penes Creatorem. [4459] Ps. xci. 13. [4460] Isa. xxvii. 1, Sept. [4461] Isa. xxxv. 8, 9, Sept. [4462] Evacuationem. [4463] Isa. xxxv. 3, 5, 6, Sept. [4464] Secundum ordinem prædicationis. __________________________________________________________________ Chapter XXV.--Christ Thanks the Father for Revealing to Babes What He Had Concealed from the Wise. This Concealment Judiciously Effected by the Creator. Other Points in St. Luke's Chap. X. Shown to Be Only Possible to the Creator's Christ. Who shall be invoked as the Lord of heaven, that does not first show Himself [4465] to have been the maker thereof? For He says, "I thank thee, (O Father,) and own Thee, Lord of heaven, because those things which had been hidden from the wise and prudent, Thou has revealed unto babes." [4466] What things are these? And whose? And by whom hidden? And by whom revealed? If it was by Marcion's god that they were hidden and revealed, it was an extremely iniquitous proceeding; [4467] for nothing at all had he ever produced [4468] in which anything could have been hidden--no prophecies, no parables, no visions, no evidences [4469] of things, or words, or names, obscured by allegories and figures, or cloudy enigmas, but he had concealed the greatness even of himself, which he was with all his might revealing by his Christ. Now in what respect had the wise and prudent done wrong, [4470] that God should be hidden from them, when their wisdom and prudence had been insufficient to come to the knowledge of Him? No way had been provided by himself, [4471] by any declaration of his works, or any vestiges whereby they might become [4472] wise and prudent. However, if they had even failed in any duty towards a god whom they knew not, suppose him now at last to be known still they ought not to have found a jealous god in him who is introduced as unlike the Creator. Therefore, since he had neither provided any materials in which he could have hidden anything, nor had any offenders from whom he could have hidden himself: since, again, even if he had had any, he ought not to have hidden himself from them, he will not now be himself the revealer, who was not previously the concealer; so neither will any be the Lord of heaven nor the Father of Christ but He in whom all these attributes consistently meet. [4473] For He conceals by His preparatory apparatus of prophetic obscurity, the understanding of which is open to faith (for "if ye will not believe, ye shall not understand" [4474] ); and He had offenders in those wise and prudent ones who would not seek after God, although He was to be discovered in His so many and mighty works, [4475] or who rashly philosophized about Him, and thereby furnished to heretics their arts; [4476] and lastly, He is a jealous God. Accordingly, [4477] that which Christ thanks God for doing, He long ago [4478] announced by Isaiah: "I will destroy the wisdom of the wise, and the understanding of the prudent will I hide." [4479] So in another passage He intimates both that He has concealed, and that He will also reveal: "I will give unto them treasures that have been hidden, and secret ones will I discover to them." [4480] And again: "Who else shall scatter the tokens of ventriloquists, [4481] and the devices of those who divine out of their own heart; turning wise men backward, and making their counsels foolish?" [4482] Now, if He has designated His Christ as an enlightener of the Gentiles, saying, "I have set thee for a light of the Gentiles;" [4483] and if we understand these to be meant in the word babes [4484] --as having been once dwarfs in knowledge and infants in prudence, and even now also babes in their lowliness of faith--we shall of course more easily understand how He who had once hidden "these things," and promised a revelation of them through Christ, was the same God as He who had now revealed them unto babes. Else, if it was Marcion's god who revealed the things which had been formerly hidden by the Creator, it follows [4485] that he did the Creator's work by setting forth His deeds. [4486] But he did it, say you, for His destruction, that he might refute them. [4487] Therefore he ought to have refuted them to those from whom the Creator had hidden them, even the wise and prudent. For if he had a kind intention in what he did, the gift of knowledge was due to those from whom the Creator had detained it, instead of the babes, to whom the Creator had grudged no gift. But after all, it is, I presume, the edification [4488] rather than the demolition [4489] of the law and the prophets which we have thus far found effected in Christ. "All things," He says, "are delivered unto me of my Father." [4490] You may believe Him, if He is the Christ of the Creator to whom all things belong; because the Creator has not delivered to a Son who is less than Himself all things, which He created by [4491] Him, that is to say, by His Word. If, on the contrary, he is the notorious stranger, [4492] what are the "all things" which have been delivered to him by the Father? Are they the Creator's? Then the things which the Father delivered to the Son are good, and the Creator is therefore good, since all His "things" are good; whereas he [4493] is no longer good who has invaded another's good (domains) to deliver it to his son, thus teaching robbery [4494] of another's goods. Surely he must be a most mendacious being, who had no other means of enriching his son than by helping himself to another's property! Or else, [4495] if nothing of the Creator's has been delivered to him by the Father, by what right [4496] does he claim for himself (authority over) man? Or again, if man has been delivered to him, and man alone, then man is not "all things." But Scripture clearly says that a transfer of all things has been made to the Son. If, however, you should interpret this "all" of the whole human race, that is, all nations, then the delivery of even these to the Son is within the purpose of the Creator: [4497] "I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession." [4498] If, indeed, he has some things of his own, the whole of which he might give to his son, along with the man of the Creator, then show some one thing of them all, as a sample, that I may believe; lest I should have as much reason not to believe that all things belong to him, of whom I see nothing, as I have ground for believing that even the things which I see not are His, to whom belongs the universe, which I see. But "no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him." [4499] And so it was an unknown god that Christ preached! And other heretics, too, prop themselves up by this passage; alleging in opposition to it that the Creator was known to all, both to Israel by familiar intercourse, and to the Gentiles by nature. Well, how is it He Himself testifies that He was not known to Israel? "But Israel doth not know me, and my people doth not consider me;" [4500] nor to the Gentiles: "For, behold," says He, "of the nations I have no man." [4501] Therefore He reckoned them "as the drop of a bucket," [4502] while "Sion He left as a look-out [4503] in a vineyard." [4504] See, then, whether there be not here a confirmation of the prophet's word, when he rebukes that ignorance of man toward God which continued to the days of the Son of man. For it was on this account that he inserted the clause that the Father is known by him to whom the Son has revealed Him, because it was even He who was announced as set by the Father to be a light to the Gentiles, who of course required to be enlightened concerning God, as well as to Israel, even by imparting to it a fuller knowledge of God. Arguments, therefore, will be of no use for belief in the rival god which may be suitable [4505] for the Creator, because it is only such as are unfit for the Creator which will be able to advance belief in His rival. If you look also into the next words, "Blessed are the eyes which see the things which ye see, for I tell you that prophets have not seen the things which ye see," [4506] you will find that they follow from the sense above, that no man indeed had come to the knowledge of God as he ought to have done, [4507] since even the prophets had not seen the things which were being seen under Christ. Now if He had not been my Christ, He would not have made any mention of the prophets in this passage. For what was there to wonder at, if they had not seen the things of a god who had been unknown to them, and was only revealed a long time after them? What blessedness, however, could theirs have been, who were then seeing what others were naturally [4508] unable to see, since it was of things which they had never predicted that they had not obtained the sight; [4509] if it were not because they might justly [4510] have seen the things pertaining to their God, which they had even predicted, but which they at the same time [4511] had not seen? This, however, will be the blessedness of others, even of such as were seeing the things which others had only foretold. We shall by and by show, nay, we have already shown, that in Christ those things were seen which had been foretold, but yet had been hidden from the very prophets who foretold them, in order that they might be hidden also from the wise and the prudent. In the true Gospel, a certain doctor of the law comes to the Lord and asks, "What shall I do to inherit eternal life?" In the heretical gospel life only is mentioned, without the attribute eternal; so that the lawyer seems to have consulted Christ simply about the life which the Creator in the law promises to prolong, [4512] and the Lord to have therefore answered him according to the law, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength," [4513] since the question was concerning the conditions of mere life. But the lawyer of course knew very well in what way the life which the law meant [4514] was to be obtained, so that his question could have had no relation to the life whose rules he was himself in the habit of teaching. But seeing that even the dead were now raised by Christ, and being himself excited to the hope of an eternal life by these examples of a restored [4515] one, he would lose no more time in merely looking on (at the wonderful things which had made him) so high in hope. [4516] He therefore consulted him about the attainment of eternal life. Accordingly, the Lord, being Himself the same, [4517] and introducing no new precept other than that which relates above all others [4518] to (man's) entire salvation, even including the present and the future life, [4519] places before him [4520] the very essence [4521] of the law--that he should in every possible way love the Lord his God. If, indeed, it were only about a lengthened life, such as is at the Creator's disposal, that he inquired and Christ answered, and not about the eternal life, which is at the disposal of Marcion's god, how is he to obtain the eternal one? Surely not in the same manner as the prolonged life. For in proportion to the difference of the reward must be supposed to be also the diversity of the services. Therefore your disciple, Marcion, [4522] will not obtain his eternal life in consequence of loving your God, in the same way as the man who loves the Creator will secure the lengthened life. But how happens it that, if He is to be loved who promises the prolonged life, He is not much more to be loved who offers the eternal life? Therefore both one and the other life will be at the disposal of one and the same Lord; because one and the same discipline is to be followed [4523] for one and the other life. What the Creator teaches to be loved, that must He necessarily maintain [4524] also by Christ, [4525] for that rule holds good here, which prescribes that greater things ought to be believed of Him who has first lesser proofs to show, than of him for whom no preceding smaller presumptions have secured a claim to be believed in things of higher import. It matters not [4526] then, whether the word eternal has been interpolated by us. [4527] It is enough for me, that the Christ who invited men to the eternal--not the lengthened--life, when consulted about the temporal life which he was destroying, did not choose to exhort the man rather to that eternal life which he was introducing. Pray, what would the Creator's Christ have done, if He who had made man for loving the Creator did not belong to the Creator? I suppose He would have said that the Creator was not to be loved! __________________________________________________________________ [4465] Ostenditur. [4466] Luke x. 21. [4467] Satis inique. [4468] Præmiserat. [4469] Argumenta. [4470] Deliquerant. [4471] On the Marcionite hypothesis. [4472] Deducerentur. [4473] In quem competunt omnia. [4474] Isa. vii. 9. [4475] Rom. i. 20-23. [4476] Ingenia. [4477] Denique. [4478] Olim. [4479] Isa. xxix. 14, Sept. [4480] Isa. xlv. 3, Sept. [4481] Ventriloquorum, Greek engastrimuthon. [4482] Isa. xliv. 25, Sept. [4483] Isa. xlii. 6 and xlix. 6. [4484] Luke x. 21. [4485] Ergo. [4486] Res ejus edisserens. [4487] Uti traduceret eas. [4488] Constructionem. [4489] Destructionem. [4490] Luke x. 22. [4491] Per. [4492] eperchomenos ille; on which see above, chap. xxiii. p. 385. [4493] Marcion's god. [4494] Alieno abstinere. [4495] Aut si. [4496] Ecquomodo. [4497] Creatoris est. [4498] Ps. ii. 8. [4499] Luke x. 22. [4500] Isa. i. 3. [4501] This passage it is not easy to identify. [See Is. lxiii. 3.] The books point to Isa. lxv. 5, but there is there no trace of it. [4502] Isa. xl. 15. [Compare Is. lxiii. 3. Sept.] [4503] Speculam. [4504] When the vintage was gathered, Isa. i. 8. [4505] Quæ competere possunt. [4506] Luke x. 23, 24. [4507] Ut decuit. [4508] Merito. [4509] Repræsentationem. [4510] Æque. [4511] Tamen. [4512] Ex. xx. 12 and Deut. vi. 2. [4513] Luke x. 27. [4514] Legalem. [4515] Recidivæ. [4516] This is perhaps the meaning of "ne plus aliquid observationis exigeret sublimior spe." [4517] Nec alius. [4518] Principaliter. [4519] Et utramque vitam. [4520] Ei opponit. [4521] Caput. [4522] Dei tui...Marcionites. [4523] Captanda. [4524] Præstet. [4525] i.e., he must needs have it taught and recommended by Christ. [4526] Viderit. [4527] As Marcion pretended. __________________________________________________________________ Chapter XXVI.--From St. Luke's Eleventh Chapter Other Evidence that Christ Comes from the Creator. The Lord's Prayer and Other Words of Christ. The Dumb Spirit and Christ's Discourse on Occasion of the Expulsion. The Exclamation of the Woman in the Crowd. When in a certain place he had been praying to that Father above, [4528] looking up with insolent and audacious eyes to the heaven of the Creator, by whom in His rough and cruel nature he might have been crushed with hail and lightning--just as it was by Him contrived that he was (afterwards) attached to a cross [4529] at Jerusalem--one of his disciples came to him and said, "Master, teach us to pray, as John also taught his disciples." This he said, forsooth, because he thought that different prayers were required for different gods! Now, he who had advanced such a conjecture as this should first show that another god had been proclaimed by Christ. For nobody would have wanted to know how to pray, before he had learned whom he was to pray to. If, however, he had already learned this, prove it. If you find nowhere any proof, let me tell you [4530] that it was to the Creator that he asked for instruction in prayer, to whom John's disciples also used to pray. But, inasmuch as John had introduced some new order of prayer, this disciple had not improperly presumed to think that he ought also to ask of Christ whether they too must not (according to some special rule of their Master) pray, not indeed to another god, but in another manner. Christ accordingly [4531] would not have taught His disciple prayer before He had given him the knowledge of God Himself. Therefore what He actually taught was prayer to Him whom the disciple had already known. In short, you may discover in the import [4532] of the prayer what God is addressed therein. To whom can I say, "Father?" [4533] To him who had nothing to do with making me, from whom I do not derive my origin? Or to Him, who, by making and fashioning me, became my parent? [4534] Of whom can I ask for His Holy Spirit? Of him who gives not even the mundane spirit; [4535] or of Him "who maketh His angels spirits," and whose Spirit it was which in the beginning hovered upon the waters. [4536] Whose kingdom shall I wish to come--his, of whom I never heard as the king of glory; or His, in whose hand are even the hearts of kings? Who shall give me my daily [4537] bread? Shall it be he who produces for me not a grain of millet-seed; [4538] or He who even from heaven gave to His people day by day the bread of angels? [4539] Who shall forgive me my trespasses? [4540] He who, by refusing to judge them, does not retain them; or He who, unless He forgives them, will retain them, even to His judgment? Who shall suffer us not to be led into temptation? He before whom the tempter will never be able to tremble; or He who from the beginning has beforehand condemned [4541] the angel tempter? If any one, with such a form, [4542] invokes another god and not the Creator, he does not pray; he only blasphemes. [4543] In like manner, from whom must I ask that I may receive? Of whom seek, that I may find? To whom knock, that it may be opened to me? [4544] Who has to give to him that asks, but He to whom all things belong, and whose am I also that am the asker? What, however, have I lost before that other god, that I should seek of him and find it. If it be wisdom and prudence, it is the Creator who has hidden them. Shall I resort to him, then, in quest of them? If it be health [4545] and life, they are at the disposal of the Creator. Nor must anything be sought and found anywhere else than there, where it is kept in secret that it may come to light. So, again, at no other door will I knock than at that out of which my privilege has reached me. [4546] In fine, if to receive, and to find, and to be admitted, is the fruit of labour and earnestness to him who has asked, and sought, and knocked, understand that these duties have been enjoined, and results promised, by the Creator. As for that most excellent god of yours, coming as he professes gratuitously to help man, who was not his (creature), [4547] he could not have imposed upon him any labour, or (endowed him with) any earnestness. For he would by this time cease to be the most excellent god, were he not spontaneously to give to every one who does not ask, and permit every one who seeks not to find, and open to every one who does not knock. The Creator, on the contrary, [4548] was able to proclaim these duties and rewards by Christ, in order that man, who by sinning had offended his God, might toil on (in his probation), and by his perseverance in asking might receive, and in seeking might find, and in knocking might enter. Accordingly, the preceding similitude [4549] represents the man who went at night and begged for the loaves, in the light of a friend and not a stranger, and makes him knock at a friend's house and not at a stranger's. But even if he has offended, man is more of a friend with the Creator than with the god of Marcion. At His door, therefore, does he knock to whom he had the right of access; whose gate he had found; whom he knew to possess bread; in bed now with His children, whom He had willed to be born. [4550] Even though the knocking is late in the day, it is yet the Creator's time. To Him belongs the latest hour who owns an entire age [4551] and the end thereof. As for the new god, however, no one could have knocked at his door late, for he has hardly yet [4552] seen the light of morning. It is the Creator, who once shut the door to the Gentiles, which was then knocked at by the Jews, that both rises and gives, if not now to man as a friend, yet not as a stranger, but, as He says, "because of his importunity." [4553] Importunate, however, the recent god could not have permitted any one to be in the short time (since his appearance). [4554] Him, therefore, whom you call the Creator recognise also as "Father." It is even He who knows what His children require. For when they asked for bread, He gave them manna from heaven; and when they wanted flesh, He sent them abundance of quails--not a serpent for a fish, nor for an egg a scorpion. [4555] It will, however, appertain to Him not to give evil instead of good, who has both one and the other in His power. Marcion's god, on the contrary, not having a scorpion, was unable to refuse to give what he did not possess; only He (could do so), who, having a scorpion, yet gives it not. In like manner, it is He who will give the Holy Spirit, at whose command [4556] is also the unholy spirit. When He cast out the "demon which was dumb" [4557] (and by a cure of this sort verified Isaiah), [4558] and having been charged with casting out demons by Beelzebub, He said, "If I by Beelzebub cast out demons, by whom do your sons cast them out?" [4559] By such a question what does He otherwise mean, than that He ejects the spirits by the same power by which their sons also did--that is, by the power of the Creator? For if you suppose the meaning to be, "If I by Beelzebub, etc., by whom your sons?"--as if He would reproach them with having the power of Beelzebub,--you are met at once by the preceding sentence, that "Satan cannot be divided against himself." [4560] So that it was not by Beelzebub that even they were casting out demons, but (as we have said) by the power of the Creator; and that He might make this understood, He adds: "But if I with the finger of God cast out demons, is not the kingdom of God come near unto you?" [4561] For the magicians who stood before Pharaoh and resisted Moses called the power of the Creator "the finger of God." [4562] It was the finger of God, because it was a sign [4563] that even a thing of weakness was yet abundant in strength. This Christ also showed, when, recalling to notice (and not obliterating) those ancient wonders which were really His own, [4564] He said that the power of God must be understood to be the finger of none other God than Him, under [4565] whom it had received this appellation. His kingdom, therefore, was come near to them, whose power was called His "finger." Well, therefore, did He connect [4566] with the parable of "the strong man armed," whom "a stronger man still overcame," [4567] the prince of the demons, whom He had already called Beelzebub and Satan; signifying that it was he who was overcome by the finger of God, and not that the Creator had been subdued by another god. Besides, [4568] how could His kingdom be still standing, with its boundaries, and laws, and functions, whom, even if the whole world were left entire to Him, Marcion's god could possibly seem to have overcome as "the stronger than He," if it were not in consequence of His law that even Marcionites were constantly dying, by returning in their dissolution [4569] to the ground, and were so often admonished by even a scorpion, that the Creator had by no means been overcome? [4570] "A (certain) mother of the company exclaims, Blessed is the womb that bare Thee, and the paps which Thou hast sucked;' but the Lord said, Yea, rather, blessed are they that hear the word of God, and keep it.'" [4571] Now He had in precisely similar terms rejected His mother or His brethren, whilst preferring those who heard and obeyed God. [4572] His mother, however, was not here present with Him. On that former occasion, therefore, He had not denied that He was her son by birth. [4573] On hearing this (salutation) the second time, He the second time transferred, as He had done before, [4574] the "blessedness" to His disciples from the womb and the paps of His mother, from whom, however, unless He had in her (a real mother) He could not have transferred it. __________________________________________________________________ [4528] Luke xi. 1. [4529] Suffigi. [4530] Scito. [4531] Proinde. [4532] Sensum. [4533] Luke xi. 2. [4534] Generavit. [4535] Mundialis spiritus: perhaps "the breath of life." [4536] Gen. i. 2. [4537] Luke xi. 3. [4538] Milium. [4539] Ps. lxviii. 25. [4540] Luke xi. 4. [4541] Prædamnavit. [4542] Hoc ordine. [4543] Infamat. [4544] Luke xi. 9. [4545] Salutem: perhaps salvation. [4546] Unde sum functus. This obscure clause may mean "the right of praying," or "the right of access, and boldness to knock." [4547] Ad præstandum non suo homini. [4548] Autem. [4549] See Luke xi. 5-8. [4550] A sarcastic allusion to the ante-nuptial error of Marcion, which he has exposed more than once (see book i. chap. xxix. and book iv. chap. xxiii. p. 386.). [4551] Sæculum. [4552] Tantum quod = vixdum (Oehler). [4553] Luke xi. 8. [4554] Tam cito. [4555] Luke xi. 11-13. [4556] Apud quem. [4557] Luke xi. 14. [4558] Isa. xxix. 18. [4559] Luke xi. 19. [4560] Luke xi. 18. [4561] Luke xi. 20. [4562] Ex. viii. 19. [4563] Significaret. [4564] Vetustatum scilicet suarum. [4565] Apud. [4566] Applicuit. [4567] Luke xi. 21, 22. [4568] Ceterum. [4569] Defluendo. [4570] The scorpion here represents any class of the lowest animals, especially such as stung. The Marcionites impiously made it a reproach to the Creator, that He had formed such worthless and offensive creatures. Compare book i. chap. 17, note 5. p. 283. [4571] Luke xi. 27, 28. [4572] See above, on Luke viii. 21. [4573] Natura. [4574] Proinde. __________________________________________________________________ Chapter XXVII.--Christ's Reprehension of the Pharisees Seeking a Sign. His Censure of Their Love of Outward Show Rather Than Inward Holiness. Scripture Abounds with Admonitions of a Similar Purport. Proofs of His Mission from the Creator. I prefer elsewhere refuting [4575] the faults which the Marcionites find in the Creator. It is here enough that they are also found in Christ. [4576] Behold how unequal, inconsistent, and capricious he is! Teaching one thing and doing another, he enjoins "giving to every one that seeks;" and yet he himself refuses to give to those "who seek a sign." [4577] For a vast age he hides his own light from men, and yet says that a candle must not be hidden, but affirms that it ought to be set upon a candlestick, that it may give light to all. [4578] He forbids cursing again, and cursing much more of course; and yet he heaps his woe upon the Pharisees and doctors of the law. [4579] Who so closely resembles my God as His own Christ? We have often already laid it down for certain, [4580] that He could not have been branded [4581] as the destroyer of the law if He had promulged another god. Therefore even the Pharisee, who invited Him to dinner in the passage before us, [4582] expressed some surprise [4583] in His presence that He had not washed before He sat down to meat, in accordance with the law, since it was the God of the law that He was proclaiming. [4584] Jesus also interpreted the law to him when He told him that they "made clean the outside of the cup and the platter, whereas their inward part was full of ravening and wickedness." This He said, to signify that by the cleansing of vessels was to be understood before God the purification of men, inasmuch as it was about a man, and not about an unwashed vessel, that even this Pharisee had been treating in His presence. He therefore said: "You wash the outside of the cup," that is, the flesh, "but you do not cleanse your inside part," [4585] that is, the soul; adding: "Did not He that made the outside," that is, the flesh, "also make the inward part," that is to say, the soul?--by which assertion He expressly declared that to the same God belongs the cleansing of a man's external and internal nature, both alike being in the power of Him who prefers mercy not only to man's washing, [4586] but even to sacrifice. [4587] For He subjoins the command: "Give what ye possess as alms, and all things shall be clean unto you." [4588] Even if another god could have enjoined mercy, he could not have done so previous to his becoming known. Furthermore, it is in this passage evident that they [4589] were not reproved concerning their God, but concerning a point of His instruction to them, when He prescribed to them figuratively the cleansing of their vessels, but really the works of merciful dispositions. In like manner, He upbraids them for tithing paltry herbs, [4590] but at the same time "passing over hospitality [4591] and the love of God." [4592] The vocation and the love of what God, but Him by whose law of tithes they used to offer their rue and mint? For the whole point of the rebuke lay in this, that they cared about small matters in His service of course, to whom they failed to exhibit their weightier duties when He commanded them: "Thou shalt love with all thine heart, and with all thy soul, and with all thy strength, the Lord thy God, who hath called thee out of Egypt." [4593] Besides, time enough had not yet passed to admit of Christ's requiring so premature--nay, as yet so distasteful [4594] --a love towards a new and recent, not to say a hardly yet developed, [4595] deity. When, again, He upbraids those who caught at the uppermost places and the honour of public salutations, He only follows out the Creator's course, [4596] who calls ambitious persons of this character "rulers of Sodom," [4597] who forbids us "to put confidence even in princes," [4598] and pronounces him to be altogether wretched who places his confidence in man. But whoever [4599] aims at high position, because he would glory in the officious attentions [4600] of other people, (in every such case,) inasmuch as He forbade such attentions (in the shape) of placing hope and confidence in man, He at the same time [4601] censured all who were ambitious of high positions. He also inveighs against the doctors of the law themselves, because they were "lading men with burdens grievous to be borne, which they did not venture to touch with even a finger of their own;" [4602] but not as if He made a mock of [4603] the burdens of the law with any feeling of detestation towards it. For how could He have felt aversion to the law, who used with so much earnestness to upbraid them for passing over its weightier matters, alms--giving, hospitality, [4604] and the love of God? Nor, indeed, was it only these great things (which He recognized), but even [4605] the tithes of rue and the cleansing of cups. But, in truth, He would rather have deemed them excusable for being unable to carry burdens which could not be borne. What, then, are the burdens which He censures? [4606] None but those which they were accumulating of their own accord, when they taught for commandments the doctrines of men; for the sake of private advantage joining house to house, so as to deprive their neighbour of his own; cajoling [4607] the people, loving gifts, pursuing rewards, robbing the poor of the rights of judgment, that they might have the widow for a prey and the fatherless for a spoil. [4608] Of these Isaiah also says, "Woe unto them that are strong in Jerusalem!" [4609] and again, "They that demand you shall rule over you." [4610] And who did this more than the lawyers? [4611] Now, if these offended Christ, it was as belonging to Him that they offended Him. He would have aimed no blow at the teachers of an alien law. But why is a "woe" pronounced against them for "building the sepulchres of the prophets whom their fathers had killed?" [4612] They rather deserved praise, because by such an act of piety they seemed to show that they did not allow the deeds of their fathers. Was it not because (Christ) was jealous [4613] of such a disposition as the Marcionites denounce, [4614] visiting the sins of the fathers upon the children unto the fourth generation? What "key," indeed, was it which these lawyers had, [4615] but the interpretation of the law? Into the perception of this they neither entered themselves, even because they did not believe (for "unless ye believe, ye shall not understand"); nor did they permit others to enter, because they preferred to teach them for commandments even the doctrines of men. When, therefore, He reproached those who did not themselves enter in, and also shut the door against others, must He be regarded as a disparager of the law, or as a supporter of it? If a disparager, those who were hindering the law ought to have been pleased; if a supporter, He is no longer an enemy of the law. [4616] But all these imprecations He uttered in order to tarnish the Creator as a cruel Being, [4617] against whom such as offended were destined to have a "woe." And who would not rather have feared to provoke a cruel Being, [4618] by withdrawing allegiance [4619] from Him? Therefore the more He represented the Creator to be an object of fear, the more earnestly would He teach that He ought to be served. Thus would it behove the Creator's Christ to act. __________________________________________________________________ [4575] Purgare. [4576] From the Marcionite point of view. [4577] Luke xi. 29. [4578] Luke xi. 33. [4579] Luke vi. 28, also xi. 37-52. [4580] Fiximus. [4581] Denotari. [4582] Tunc. [4583] Retractabat. [4584] Circumferret. [4585] Luke xi. 39. [4586] Lavacro. [4587] Matt. ix. 13, xii. 7; comp. Hos. viii. 6. [4588] Luke xi. 41. [4589] The Pharisees and lawyers. [4590] Holuscula. [4591] Marcion's gospel had klesin (vocationem, perhaps a general word for hospitality) instead of krisin, judgment,--a quality which M. did not allow in his god. See Epiphanius, Hæres. xlii., Schol. 26 (Oehler and Fr. Junius). [4592] Luke xi. 42. [4593] Deut. vi. 5. [4594] Amaxam. [4595] Nondum palam facto. [4596] Sectam administrat. [4597] Isa. i. 10. [4598] Ps. cxviii. 9. [4599] Quodsiquis. [4600] Officiis. [4601] Idem. [4602] Luke xi. 46. [4603] Suggillans. [4604] Vocationem: Marcion's klesin. [4605] Nedum. [4606] Taxat. [4607] Clamantes. [4608] See Isa. v. 5, 23, and x. 2. [4609] Isa. xxviii. 14. [4610] The books point to Isa. iii. 3, 4 for this; but there is only a slight similarity in the latter clause, even in the Septuagint. [4611] Legis doctores: the nomikoi of the Gospels. [4612] Luke xi. 47. [4613] Zelotes. [4614] Arguunt. [4615] Luke xi. 52. [4616] As Marcion held Him to be. [4617] A Marcionite position. [4618] Sævum. [4619] Deficiendo. __________________________________________________________________ Chapter XXVIII.--Examples from the Old Testament, Balaam, Moses, and Hezekiah, to Show How Completely the Instruction and Conduct of Christ [4620] Are in Keeping with the Will and Purpose of the Creator. Justly, therefore, was the hypocrisy of the Pharisees displeasing to Him, loving God as they did with their lips, but not with their heart. "Beware," He says to the disciples, "of the leaven of the Pharisees, which is hypocrisy," not the proclamation of the Creator. The Son hates those who refused obedience [4621] to the Father; nor does He wish His disciples to show such a disposition towards Him--not (let it be observed) towards another god, against whom such hypocrisy indeed might have been admissible, as that which He wished to guard His disciples against. It is the example of the Pharisees which He forbids. It was in respect of Him against whom the Pharisees were sinning that (Christ) now forbade His disciples to offend. Since, then, He had censured their hypocrisy, which covered the secrets of the heart, and obscured with superficial offices the mysteries of unbelief, because (while holding the key of knowledge) it would neither enter in itself, nor permit others to enter in, He therefore adds, "There is nothing covered that shall not be revealed; neither hid, which shall not be known," [4622] in order that no one should suppose that He was attempting the revelation and the recognition of an hitherto unknown and hidden god. When He remarks also on their murmurs and taunts, in saying of Him, "This man casteth out devils only through Beelzebub," He means that all these imputations would come forth to the light of day, and be in the mouths of men in consequence of the promulgation of the Gospel. He then turns to His disciples with these words, "I say unto you, my friends, Be not afraid of them which can only kill the body, and after that have no more power over you." [4623] They will, however, find Isaiah had already said, "See how the just man is taken away, and no man layeth it to heart." [4624] "But I will show you whom ye shall fear: fear Him who, after He hath killed, hath power to cast into hell" (meaning, of course, the Creator); "yea, I say unto you, fear Him." [4625] Now, it would here be enough for my purpose that He forbids offence being given to Him whom He orders to be feared; and that He orders Him to be respected [4626] whom He forbids to be offended; and that He who gives these commands belongs to that very God for whom He procures this fear, this absence of offence, and this respect. But this conclusion I can draw also from the following words: "For I say unto you, Whosoever shall confess me before men, him will I also confess before God." [4627] Now they who shall confess Christ will have to be slain [4628] before men, but they will have nothing more to suffer after they have been put to death by them. These therefore will be they whom He forewarns above not to be afraid of being only killed; and this forewarning He offers, in order that He might subjoin a clause on the necessity of confessing Him: "Every one that denieth me before men shall be denied before God" [4629] --by Him, of course, who would have confessed him, if he had only confessed God. Now, He who will confess the confessor is the very same God who will also deny the denier of Himself. Again, if it is the confessor who will have nothing to fear after his violent death, [4630] it is the denier to whom everything will become fearful after his natural death. Since, therefore, that which will have to be feared after death, even the punishment of hell, belongs to the Creator, the denier, too, belongs to the Creator. As with the denier, however, so with the confessor: if he should deny God, he will plainly have to suffer from God, although from men he had nothing more to suffer after they had put him to death. And so Christ is the Creator's, because He shows that all those who deny Him ought to fear the Creator's hell. After deterring His disciples from denial of Himself, He adds an admonition to fear blasphemy: "Whosoever shall speak against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Ghost, it shall not be forgiven him." [4631] Now, if both the remission and the retention of sin savour of a judicial God, the Holy Ghost, who is not to be blasphemed, will belong to Him, who will not forgive the blasphemy; just as He who, in the preceding passage, was not to be denied, belonged to, Him who would, after He had killed, also cast into hell. Now, since it is Christ who averts blasphemy from the Creator, I am at a loss to know in what manner His adversary [4632] could have come. Else, if by these sayings He throws a black cloud of censure [4633] over the severity of Him who will not forgive blasphemy and will kill even to hell, it follows that the very spirit of that rival god may be blasphemed with impunity, and his Christ denied; and that there is no difference, in fact, between worshipping and despising him; but that, as there is no punishment for the contempt, so there is no reward for the worship, which men need expect. When "brought before magistrates," and examined, He forbids them "to take thought how they shall answer;" "for," says He, "the Holy Ghost shall teach you in that very hour what ye ought to say." [4634] If such an injunction [4635] as this comes from the Creator, the precept will only be His by whom an example was previously given. The prophet Balaam, in Numbers, when sent forth by king Balak to curse Israel, with whom he was commencing war, was at the same moment [4636] filled with the Spirit. Instead of the curse which he was come to pronounce, he uttered the blessing which the Spirit at that very hour inspired him with; having previously declared to the king's messengers, and then to the king himself, that he could only speak forth that which God should put into his mouth. [4637] The novel doctrines of the new Christ are such as the Creator's servants initiated long before! But see how clear a difference there is between the example of Moses and of Christ. [4638] Moses voluntarily interferes with brothers [4639] who were quarrelling, and chides the offender: "Wherefore smitest thou thy fellow?" He is, however, rejected by him: "Who made thee a prince or a judge over us?" [4640] Christ, on the contrary, when requested by a certain man to compose a strife between him and his brother about dividing an inheritance, refused His assistance, although in so honest a cause. Well, then, my Moses is better than your Christ, aiming as he did at the peace of brethren, and obviating their wrong. But of course the case must be different with Christ, for he is the Christ of the simply good and non-judicial god. "Who," says he, "made me a judge over you?" [4641] No other word of excuse was he able to find, without using [4642] that with which the wicked, man and impious brother had rejected [4643] the defender of probity and piety! In short, he approved of the excuse, although a bad one, by his use of it; and of the act, although a bad one, by his refusal to make peace between brothers. Or rather, would He not show His resentment [4644] at the rejection of Moses with such a word? And therefore did He not wish in a similar case of contentious brothers, to confound them with the recollection of so harsh a word? Clearly so. For He had Himself been present in Moses, who heard such a rejection--even He, the Spirit of the Creator. [4645] I think that we have already, in another passage, [4646] sufficiently shown that the glory of riches is condemned by our God, "who putteth down the mighty from their throne, and exalts the poor from the dunghill." [4647] From Him, therefore, will proceed the parable of the rich man, who flattered himself about the increase of his fields, and to Whom God said: "Thou fool, this night shall they require thy soul of thee; then whose shall those things be which thou hast provided?" [4648] It was just in the like manner that the king Hezekiah heard from Isaiah the sad doom of his kingdom, when he gloried, before the envoys of Babylon, [4649] in his treasures and the deposits of his precious things. [4650] __________________________________________________________________ [4620] As narrated by St. Luke xii. 1-21. [4621] Contumaces. [4622] Luke xii. 2. [4623] Luke xii. 4. [4624] Isa. lvii. 1. [4625] Luke xii. 5. [4626] Demereri. [4627] Luke xii. 8. [4628] Occidi habebunt. [4629] Luke xii. 9. [4630] Post occisionem. [4631] Luke xii. 10. [4632] So full of blasphemy, as he is, against the Creator. [4633] Infuscat. [4634] Luke xii. 11, 12. [4635] Documentum. [4636] Simul. [4637] Num. xxii.-xxiv. [4638] A Marcionite objection. [4639] "Two men of the Hebrews."--A.V. [4640] Ex. ii. 13, 14. [4641] Luke xii. 13, 14. [4642] Ne uteretur. [4643] Excusserat. Oehler interprets the word by temptaverat. [4644] Nunquid indigne tulerit. [4645] This is an instance of the title "Spirit" being applied to the divine nature of the Son. See Bp. Bull's Def. Nic. Fid. (by the translator). [See note 13, p. 375, supra.] [4646] Above, chap. xv. of this book, p. 369, supra. [4647] Comp. 1 Sam. ii. 8 with Ps. cxiii. 7 and Luke i. 52. [4648] Luke xii. 16-20. [4649] Apud Persas. [4650] Isa. xxxix. __________________________________________________________________ Chapter XXIX.--Parallels from the Prophets to Illustrate Christ's Teaching in the Rest of This Chapter of St. Luke. The Sterner Attributes of Christ, in His Judicial Capacity, Show Him to Have Come from the Creator. Incidental Rebukes of Marcion's Doctrine of Celibacy, and of His Altering of the Text of the Gospel. Who would be unwilling that we should distress ourselves [4651] about sustenance for our life, or clothing for our body, [4652] but He who has provided these things already for man; and who, therefore, while distributing them to us, prohibits all anxiety respecting them as an outrage [4653] against his liberality?--who has adapted the nature of "life" itself to a condition "better than meat," and has fashioned the material of "the body," so as to make it "more than raiment;" whose "ravens, too, neither sow nor reap, nor gather into storehouses, and are yet fed" by Himself; whose "lilies and grass also toil not, nor spin, and yet are clothed" by Him; whose "Solomon, moreover, was transcendent in glory, and yet was not arrayed like" the humble flower. [4654] Besides, nothing can be more abrupt than that one God should be distributing His bounty, while the other should bid us take no thought about (so kindly a) distribution--and that, too, with the intention of derogating (from his liberality). Whether, indeed, it is as depreciating the Creator that he does not wish such trifles to be thought of, concerning which neither the crows nor the lilies labour, because, forsooth, they come spontaneously to hand [4655] by reason of their very worthlessness, [4656] will appear a little further on. Meanwhile, how is it that He chides them as being "of little faith?" [4657] What faith? Does He mean that faith which they were as yet unable to manifest perfectly in a god who has hardly yet revealed, [4658] and whom they were in process of learning as well as they could; or that faith which they for this express reason owed to the Creator, because they believed that He was of His own will supplying these wants of the human race, and therefore took no thought about them? Now, when He adds, "For all these things do the nations of the world seek after," [4659] even by their not believing in God as the Creator and Giver of all things, since He was unwilling that they should be like these nations, He therefore upbraided them as being defective of faith in the same God, in whom He remarked that the Gentiles were quite wanting in faith. When He further adds, "But your Father knoweth that ye have need of these things," [4660] I would first ask, what Father Christ would have to be here understood? If He points to their own Creator, He also affirms Him to be good, who knows what His children have need of; but if He refers to that other god, how does he know that food and raiment are necessary to man, seeing that he has made no such provision for him? For if he had known the want, he would have made the provision. If, however, he knows what things man has need of, and yet has failed to supply them, he is in the failure guilty of either malignity or weakness. But when he confessed that these things are necessary to man, he really affirmed that they are good. For nothing that is evil is necessary. So that he will not be any longer a depreciator of the works and the indulgences of the Creator, that I may here complete the answer [4661] which I deferred giving above. Again, if it is another god who has foreseen man's wants, and is supplying them, how is it that Marcion's Christ himself promises them? [4662] Is he liberal with another's property? [4663] "Seek ye," says he, "the kingdom of God, and all these things shall be added unto you"--by himself, of course. But if by himself, what sort of being is he, who shall bestow the things of another? If by the Creator, whose all things are, then who [4664] is he that promises what belongs to another? If these things are "additions" to the kingdom, they must be placed in the second rank; [4665] and the second rank belongs to Him to whom the first also does; His are the food and raiment, whose is the kingdom. Thus to the Creator belongs the entire promise, the full reality [4666] of its parables, the perfect equalization [4667] of its similitudes; for these have respect to none other than Him to whom they have a parity of relation in every point. [4668] We are servants because we have a Lord in our God. We ought "to have our loins girded:" [4669] in other words, we are to be free from the embarrassments of a perplexed and much occupied life; "to have our lights burning," [4670] that is, our minds kindled by faith, and resplendent with the works of truth. And thus "to wait for our Lord," [4671] that is, Christ. Whence "returning?" If "from the wedding," He is the Christ of the Creator, for the wedding is His. If He is not the Creator's, not even Marcion himself would have gone to the wedding, although invited, for in his god he discovers one who hates the nuptial bed. The parable would therefore have failed in the person of the Lord, if He were not a Being to whom a wedding is consistent. In the next parable also he makes a flagrant mistake, when he assigns to the person of the Creator that "thief, whose hour, if the father of the family had only known, he would not have suffered his house to be broken through." [4672] How can the Creator wear in any way the aspect of a thief, Lord as He is of all mankind? No one pilfers or plunders his own property, but he [4673] rather acts the part of one who swoops down on the things of another, and alienates man from his Lord. [4674] Again, when He indicates to us that the devil is "the thief," whose hour at the very beginning of the world, if man had known, he would never have been broken in upon [4675] by him, He warns us "to be ready," for this reason, because "we know not the hour when the Son of man shall come" [4676] --not as if He were Himself the thief, but rather as being the judge of those who prepared not themselves, and used no precaution against the thief. Since, then, He is the Son of man, I hold Him to be the Judge, and in the Judge I claim [4677] the Creator. If then in this passage he displays the Creator's Christ under the title "Son of man," that he may give us some presage [4678] of the thief, of the period of whose coming we are ignorant, you still have it ruled above, that no one is the thief of his own property; besides which, there is our principle also unimpaired [4679] --that in as far as He insists on the Creator as an object of fear, in so far does He belong to the Creator, and does the Creator's work. When, therefore, Peter asked whether He had spoken the parable "unto them, or even to all," [4680] He sets forth for them, and for all who should bear rule in the churches, the similitude of stewards. [4681] That steward who should treat his fellow-servants well in his Lord's absence, would on his return be set as ruler over all his property; but he who should act otherwise should be severed, and have his portion with the unbelievers, when his lord should return on the day when he looked not for him, at the hour when he was not aware [4682] --even that Son of man, the Creator's Christ, not a thief, but a Judge. He accordingly, in this passage, either presents to us the Lord as a Judge, and instructs us in His character, [4683] or else as the simply good god; if the latter, he now also affirms his judicial attribute, although the heretic refuses to admit it. For an attempt is made to modify this sense when it is applied to his god,--as if it were an act of serenity and mildness simply to sever the man off, and to assign him a portion with the unbelievers, under the idea that he was not summoned (before the judge), but only returned to his own state! As if this very process did not imply a judicial act! What folly! What will be the end of the severed ones? Will it not be the forfeiture of salvation, since their separation will be from those who shall attain salvation? What, again, will be the condition of the unbelievers? Will it not be damnation? Else, if these severed and unfaithful ones shall have nothing to suffer, there will, on the other hand, be nothing for the accepted and the believers to obtain. If, however, the accepted and the believers shall attain salvation, it must needs be that the rejected and the unbelieving should incur the opposite issue, even the loss of salvation. Now here is a judgment, and He who holds it out before us belongs to the Creator. Whom else than the God of retribution can I understand by Him who shall "beat His servants with stripes," either "few or many," and shall exact from them what He had committed to them? Whom is it suitable [4684] for me to obey, but Him who remunerates? Your Christ proclaims, "I am come to send fire on the earth." [4685] That [4686] most lenient being, the lord who has no hell, not long before had restrained his disciples from demanding fire on the churlish village. Whereas He [4687] burnt up Sodom and Gomorrah with a tempest of fire. Of Him the psalmist sang, "A fire shall go out before Him, and burn up His enemies round about." [4688] By Hosea He uttered the threat, "I will send a fire upon the cities of Judah;" [4689] and [4690] by Isaiah, "A fire has been kindled in mine anger." He cannot lie. If it is not He who uttered His voice out of even the burning bush, it can be of no importance [4691] what fire you insist upon being understood. Even if it be but figurative fire, yet, from the very fact that he takes from my element illustrations for His own sense, He is mine, because He uses what is mine. The similitude of fire must belong to Him who owns the reality thereof. But He will Himself best explain the quality of that fire which He mentioned, when He goes on to say, "Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division." [4692] It is written "a sword," [4693] but Marcion makes an emendation [4694] of the word, just as if a division were not the work of the sword. He, therefore, who refused to give peace, intended also the fire of destruction. As is the combat, so is the burning. As is the sword, so is the flame. Neither is suitable for its lord. He says at last, "The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against the daughter-in-law, and the daughter-in-law against the mother-in-law." [4695] Since this battle among the relatives [4696] was sung by the prophet's trumpet in the very words, I fear that Micah [4697] must have predicted it to Marcion's Christ! On this account He pronounced them "hypocrites," because they could "discern the face of the sky and the earth, but could not distinguish this time," [4698] when of course He ought to have been recognised, fulfilling (as he was) all things which had been predicted concerning them, and teaching them so. But then who could know the times of him of whom he had no evidence to prove his existence? Justly also does He upbraid them for "not even of themselves judging what is right." [4699] Of old does He command by Zechariah, "Execute the judgment of truth and peace;" [4700] by Jeremiah, "Execute judgment and righteousness;" [4701] by Isaiah, "Judge the fatherless, plead for the widow," [4702] charging it as a fault upon the vine of Sorech, [4703] that when "He looked for righteousness therefrom, there was only a cry" [4704] (of oppression). The same God who had taught them to act as He commanded them, [4705] was now requiring that they should act of their own accord. [4706] He who had sown the precept, was now pressing to an abundant harvest from it. But how absurd, that he should now be commanding them to judge righteously, who was destroying God the righteous Judge! For the Judge, who commits to prison, and allows no release out of it without the payment of "the very last mite," [4707] they treat of in the person of the Creator, with the view of disparaging Him. Which cavil, however, I deem it necessary to meet with the same answer. [4708] For as often as the Creator's severity is paraded before us, so often is Christ (shown to be) His, to whom He urges submission by the motive of fear. __________________________________________________________________ [4651] Agere curam: take thought.--A.V. [4652] Luke xii. 22-28. [4653] Æmulam. [4654] Flosculo: see Luke xii. 24-27. [4655] Ultro subjectis. [4656] Pro sua vilitate. [4657] Luke xii. 28. [4658] Tantum quod revelato. [4659] Luke xii. 30. [4660] Luke xii. 30. [4661] Expunxerim. [4662] Luke xii. 31. [4663] De alieno bonus. [4664] Qualis. [4665] Secundo gradu. [4666] Status. [4667] Peræquatio. [4668] Cui per omnia pariaverint. [4669] Luke xii. 35. [4670] Luke xii. 35. [4671] Luke xii. 36. [4672] Luke xii. 39. [4673] Sed ille potius. [4674] A censure on Marcion's Christ. [4675] Suffossus. [4676] Luke xi. 40. [4677] Defendo. [4678] Portendat. [4679] Salvo. [4680] Luke xii. 41. [4681] Actorum. [4682] Luke xii. 41-46. [4683] Illi catechizat. [4684] Decet. [4685] Luke xii. 49. [4686] Ille: Marcion's Christ. [4687] Iste: the Creator. [4688] Ps. xcvii. 3. [4689] Hos. viii. 14. [4690] Vel: or, "if you please;" indicating some uncertainty in the quotation. The passage is more like Jer. xv. 14 than anything in Isaiah (see, however, Isa. xxx. 27, 30). [4691] Viderit. [4692] Luke xii. 51. [4693] Pamelius supposes that Tertullian here refers to St. Matthew's account, where the word is machairan, on the ground that the mss. and versions of St. Luke's Gospel invariably read diamerismon. According to Rigaltius, however, Tertullian means that sword is written in Marcion's Gospel of Luke, as if the heretic had adulterated the passage. Tertullian no doubt professes to quote all along from the Gospel of Luke, according to Marcion's reading. [4694] St. Luke's word being diamerismon (division), not machairan (sword). [4695] Luke xii. 53. [4696] Parentes. [4697] Mic. vii. 6. [4698] Luke xii. 56. [4699] Luke xii. 57. [4700] Zech. viii. 16. [4701] Jer. xxii. 3. [4702] Isa. i. 17. [4703] Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates "the vineyard of the Lord of hosts," and interprets to be "the house of Israel" (ver. 7). The designation comes from ver. 2, where the original clause vythz sr is translated in the Septuagint, Kai ephuteusa ampelon Sorek. Tertullian is most frequently in close agreement with the LXX. [4704] Isa. v. 7. [4705] Ex præcepto. [4706] Ex arbitrio. [4707] Luke xii. 58, 59. [4708] Eodem gradu. __________________________________________________________________ Chapter XXX.--Parables of the Mustard-Seed, and of the Leaven. Transition to the Solemn Exclusion Which Will Ensue When the Master of the House Has Shut the Door. This Judicial Exclusion Will Be Administered by Christ, Who is Shown Thereby to Possess the Attribute of the Creator. When the question was again raised concerning a cure performed on the Sabbath-day, how did He discuss it: "Doth not each of you on the Sabbath loose his ass or his ox from the stall, and lead him away to watering?" [4709] When, therefore, He did a work according to the condition prescribed by the law, He affirmed, instead of breaking, the law, which commanded that no work should be done, except what might be done for any living being; [4710] and if for any one, then how much more for a human life? In the case of the parables, it is allowed that I [4711] everywhere require a congruity. "The kingdom of God," says He, "is like a grain of mustard-seed which a man took and cast into his garden." Who must be understood as meant by the man? Surely Christ, because (although Marcion's) he was called "the Son of man." He received from the Father the seed of the kingdom, that is, the word of the gospel, and sowed it in his garden--in the world, of course [4712] --in man at the present day, for instance. [4713] Now, whereas it is said, "in his garden," but neither the world nor man is his property, but the Creator's, therefore He who sowed seed in His own ground is shown to be the Creator. Else, if, to evade this snare, [4714] they should choose to transfer the person of the man from Christ to any person who receives the seed of the kingdom and sows it in the garden of his own heart, not even this meaning [4715] would suit any other than the Creator. For how happens it, if the kingdom belong to the most lenient god, that it is closely followed up by a fervent judgment, the severity of which brings weeping? [4716] With regard, indeed, to the following similitude, I have my fears lest it should somehow [4717] presage the kingdom of the rival god! For He compared it, not to the unleavened bread which the Creator is more familiar with, but to leaven. [4718] Now this is a capital conjecture for men who are begging for arguments. I must, however, on my side, dispel one fond conceit by another, [4719] and contend with even leaven is suitable for the kingdom of the Creator, because after it comes the oven, or, if you please, [4720] the furnace of hell. How often has He already displayed Himself as a Judge, and in the Judge the Creator? How often, indeed, has He repelled, and in the repulse condemned? In the present passage, for instance, He says, "When once the master of the house is risen up;" [4721] but in what sense except that in which Isaiah said, "When He ariseth to shake terribly the earth?" [4722] "And hath shut to the door," thereby shutting out the wicked, of course; and when these knock, He will answer, "I know you not whence ye are;" and when they recount how "they have eaten and drunk in His presence," He will further say to them, "Depart from me, all ye workers of iniquity; there shall be weeping and gnashing of teeth." [4723] But where? Outside, no doubt, when they shall have been excluded with the door shut on them by Him. There will therefore be punishment inflicted by Him who excludes for punishment, when they shall behold the righteous entering the kingdom of God, but themselves detained without. By whom detained outside? If by the Creator, who shall be within receiving the righteous into the kingdom? The good God. What, therefore, is the Creator about, [4724] that He should detain outside for punishment those whom His adversary shut out, when He ought rather to have kindly received them, if they must come into His hands, [4725] for the greater irritation of His rival? But when about to exclude the wicked, he must, of course, either be aware that the Creator would detain them for punishment, or not be aware. Consequently either the wicked will be detained by the Creator against the will of the excluder, in which case he will be inferior to the Creator, submitting to Him unwillingly; or else, if the process is carried out with his will, then he himself has judicially determined its execution; and then he who is the very originator of the Creator's infamy, will not prove to be one whit better than the Creator. Now, if these ideas be incompatible with reason--of one being supposed to punish, and the other to liberate--then to one only power will appertain both the judgment and the kingdom and while they both belong to one, He who executeth judgment can be none else than the Christ of the Creator. __________________________________________________________________ [4709] Luke xiii. 15. [4710] Omni animæ. [4711] Recognoscor. [4712] Utique. [4713] Puta. [4714] Laqueum. [4715] Materia. [4716] Lacrimosa austeritate, see Luke xiii. 28. [4717] Forte. [4718] Luke xiii. 20, 21. [4719] Vanitatem vanitate. [4720] Vel. [4721] Luke xiii. 25. [4722] Isa. ii. 19. [4723] Luke xiii. 25-28. [4724] Quid ergo illuc Creatori. [4725] Si stique. __________________________________________________________________ Chapter XXXI.--Christ's Advice to Invite the Poor in Accordance with Isaiah. The Parable of the Great Supper a Pictorial Sketch of the Creator's Own Dispensations of Mercy and Grace. The Rejections of the Invitation Paralleled by Quotations from the Old Testament. Marcion's Christ Could Not Fulfil the Conditions Indicated in This Parable. The Absurdity of the Marcionite Interpretation. What kind of persons does He bid should be invited to a dinner or a supper? [4726] Precisely such as he had pointed out by Isaiah: "Deal thy bread to the hungry man; and the beggars--even such as have no home--bring in to thine house," [4727] because, no doubt, they are "unable to recompense" your act of humanity. Now, since Christ forbids the recompense to be expected now, but promises it "at the resurrection," this is the very plan [4728] of the Creator, who dislikes those who love gifts and follow after reward. Consider also to which deity [4729] is better suited the parable of him who issued invitations: "A certain man made a great supper, and bade many." [4730] The preparation for the supper is no doubt a figure of the abundant provision [4731] of eternal life. I first remark, that strangers, and persons unconnected by ties of relationship, are not usually invited to a supper; but that members of the household and family are more frequently the favoured guests. To the Creator, then, it belonged to give the invitation, to whom also appertained those who were to be invited--whether considered as men, through their descent from Adam, or as Jews, by reason of their fathers; not to him who possessed no claim to them either by nature or prerogative. My next remark is, [4732] if He issues the invitations who has prepared the supper, then, in this sense the supper is the Creator's, who sent to warn the guests. These had been indeed previously invited by the fathers, but were to be admonished by the prophets. It certainly is not the feast of him who never sent a messenger to warn--who never did a thing before towards issuing an invitation, but came down himself on a sudden--only then [4733] beginning to be known, when already [4734] giving his invitation; only then inviting, when already compelling to his banquet; appointing one and the same hour both for the supper and the invitation. But when invited, they excuse themselves. [4735] And fairly enough, if the invitation came from the other god, because it was so sudden; if, however, the excuse was not a fair one, then the invitation was not a sudden one. Now, if the invitation was not a sudden one, it must have been given by the Creator--even by Him of old time, whose call they had at last refused. They first refused it when they said to Aaron, "Make us gods, which shall go before us;" [4736] and again, afterwards, when "they heard indeed with the ear, but did not understand" [4737] their calling of God. In a manner most germane [4738] to this parable, He said by Jeremiah: "Obey my voice, and I will be your God, and ye shall be my people; and ye shall walk in all my ways, which I have commanded you." [4739] This is the invitation of God. "But," says He, "they hearkened not, nor inclined their ear." [4740] This is the refusal of the people. "They departed, and walked every one in the imagination of their evil heart." [4741] "I have bought a field--and I have bought some oxen--and I have married a wife." [4742] And still He urges them: "I have sent unto you all my servants the prophets, rising early even before daylight." [4743] The Holy Spirit is here meant, the admonisher of the guests. "Yet my people hearkened not unto me, nor inclined their ear, but hardened their neck." [4744] This was reported to the Master of the family. Then He was moved (He did well to be moved; for, as Marcion denies emotion to his god, He must be therefore my God), and commanded them to invite out of "the streets and lanes of the city." [4745] Let us see whether this is not the same in purport as His words by Jeremiah: "Have I been a wilderness to the house of Israel, or a land left uncultivated?" [4746] That is to say: "Then have I none whom I may call to me; have I no place whence I may bring them?" "Since my people have said, We will come no more unto thee." [4747] Therefore He sent out to call others, but from the same city. [4748] My third remark is this, [4749] that although the place abounded with people, He yet commanded that they gather men from the highways and the hedges. In other words, we are now gathered out of the Gentile strangers; with that jealous resentment, no doubt, which He expressed in Deuteronomy: "I will hide my face from them, and I will show them what shall happen in the last days [4750] (how that others shall possess their place); for they are a froward generation, children in whom is no faith. They have moved me to jealousy by that which is no god, and they have provoked me to anger with their idols; and I will move them to jealousy with those which are not a people: I will provoke them to anger with a foolish nation" [4751] --even with us, whose hope the Jews still entertain. [4752] But this hope the Lord says they should not realize; [4753] "Sion being left as a cottage [4754] in a vineyard, as a lodge in a garden of cucumbers," [4755] since the nation rejected the latest invitation to Christ. (Now, I ask,) after going through all this course of the Creator's dispensation and prophecies, what there is in it which can possibly be assigned to him who has done all his work at one hasty stroke, [4756] and possesses neither the Creator's [4757] course nor His dispensation in harmony with the parable? Or, again in what will consist his first invitation, [4758] and what his admonition [4759] at the second stage? Some at first would surely decline; others afterwards must have accepted." [4760] But now he comes to invite both parties promiscuously out of the city, [4761] out of the hedges, [4762] contrary to the drift [4763] of the parable. It is impossible for him now to condemn as scorners of his invitation [4764] those whom he has never yet invited, and whom he is approaching with so much earnestness. If, however, he condemns them beforehand as about to reject his call, then beforehand he also predicts [4765] the election of the Gentiles in their stead. Certainly [4766] he means to come the second time for the very purpose of preaching to the heathen. But even if he does mean to come again, I imagine it will not be with the intention of any longer inviting guests, but of giving to them their places. Meanwhile, you who interpret the call to this supper as an invitation to a heavenly banquet of spiritual satiety and pleasure, must remember that the earthly promises also of wine and oil and corn, and even of the city, are equally employed by the Creator as figures of spiritual things. __________________________________________________________________ [4726] Luke xiv. 12-14. [4727] Isa. lviii. 7. [4728] Forma. [4729] Cui parti. [4730] Luke xiv. 16. [4731] Saturitatem. [4732] Dehinc. [4733] Tantum quod...jam. [4734] Tantum quod...jam. [4735] Luke xiv. 18. [4736] Ex. xxxii. 1. [4737] Isa. vi. 10. [4738] Pertinentissime. [4739] Jer. vii. 23. [4740] Jer. vii. 24. [4741] Jer. xi. 8. [4742] Luke xiv. 18-20. [4743] Jer. vii. 25; also xxv. 4, xxvi. 5, xxxv. 15, xliv. 4. [4744] Jer. vii. 26. [4745] Luke xiv. 21. [4746] Jer. ii. 31. [4747] Jer. ii. 31. [4748] Luke xiv. 23. [4749] Dehinc. [4750] ep' eschaton hemeron, Septuagint. [4751] Deut. xxxii. 20, 21. [4752] Gerunt: although vainly at present ("jam vana in Judæis"--Oehler); Semler conjectures "gemunt, bewail." [4753] Gustaturos. [4754] Specula, "a look-out;" skene is the word in LXX. [4755] Isa. i. 8. [4756] Semel. [4757] This is probably the meaning of a very involved sentence: "Quid ex hoc ordine secundum dispensationem et prædicationes Creatoris recensendo competit illi, cujus ("Creatoris"--Oehler) nec ordinem habet nec dispositionem ad parabolæ conspirationem qui totum opus semel facit?" [4758] "By the fathers." See above. [4759] "By the prophets." See also above. [4760] An obscure sentence, which thus runs in the original: "Ante debent alii excusare, postea alii convenisse." [4761] The Jews. [4762] The Gentiles. [4763] Speculum. [4764] Fastidiosos. [4765] Portendit. [4766] Plane: This is a Marcionite position (Oehler). __________________________________________________________________ Chapter XXXII.--A Sort of Sorites, as the Logicians Call It, to Show that the Parables of the Lost Sheep and the Lost Drachma Have No Suitable Application to the Christ of Marcion. Who sought after the lost sheep and the lost piece of silver? [4767] Was it not the loser? But who was the loser? Was it not he who once possessed [4768] them? Who, then, was that? Was it not he to whom they belonged? [4769] Since, then, man is the property of none other than the Creator, He possessed Him who owned him; He lost him who once possessed him; He sought him who lost him; He found him who sought him; He rejoiced who found him. Therefore the purport [4770] of neither parable has anything whatever to do with him [4771] to whom belongs neither the sheep nor the piece of silver, that is to say, man. For he lost him not, because he possessed him not; and he sought him not, because he lost him not; and he found him not, because he sought him not; and he rejoiced not, because he found him not. Therefore, to rejoice over the sinner's repentance--that is, at the recovery of lost man--is the attribute of Him who long ago professed that He would rather that the sinner should repent and not die. __________________________________________________________________ [4767] Luke xv. 1-10. [4768] Habuit. [4769] Cujus fuit: i.e., each of the things respectively. [4770] Argumentum. [4771] Vacat circa eum. __________________________________________________________________ Chapter XXXIII.--The Marcionite Interpretation of God and Mammon Refuted. The Prophets Justify Christ's Admonition Against Covetousness and Pride. John Baptist the Link Between the Old and the New Dispensations of the Creator. So Said Christ--But So Also Had Isaiah Said Long Before. One Only God, the Creator, by His Own Will Changed the Dispensations. No New God Had a Hand in the Change. What the two masters are who, He says, cannot be served, [4772] on the ground that while one is pleased [4773] the other must needs be displeased, [4774] He Himself makes clear, when He mentions God and mammon. Then, if you have no interpreter by you, you may learn again from Himself what He would have understood by mammon. [4775] For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office, [4776] relieves his lord's debtors by lessening their debts with a view to their recompensing him with their help, He said, "And I say unto you, Make to yourselves friends of the mammon of unrighteousness," that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator [4777] of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship [4778] to it, He hurled [4779] this sentence against them, "Ye cannot serve God and mammon." [4780] Then the Pharisees, who were covetous of riches, derided Him, when they understood that by mammon He meant money. Let no one think that under the word mammon the Creator was meant, and that Christ called them off from the service of the Creator. What folly! Rather learn therefrom that one God was pointed out by Christ. For they were two masters whom He named, God and mammon--the Creator and money. You cannot indeed serve God--Him, of course whom they seemed to serve--and mammon to whom they preferred to devote themselves. [4781] If, however, he was giving himself out as another god, it would not be two masters, but three, that he had pointed out. For the Creator was a master, and much more of a master, to be sure, [4782] than mammon, and more to be adored, as being more truly our Master. Now, how was it likely that He who had called mammon a master, and had associated him with God, should say nothing of Him who was really the Master of even these, that is, the Creator? Or else, by this silence respecting Him did He concede that service might be rendered to Him, since it was to Himself alone and to mammon that He said service could not be (simultaneously) rendered? When, therefore, He lays down the position that God is one, since He would have been sure to mention [4783] the Creator if He were Himself a rival [4784] to Him, He did (virtually) name the Creator, when He refrained from insisting" [4785] that He was Master alone, without a rival god. Accordingly, this will throw light upon the sense in which it was said, "If ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?" [4786] "In the unrighteous mammon," that is to say, in unrighteous riches, not in the Creator; for even Marcion allows Him to be righteous: "And if ye have not been faithful in that which is another man's, who will give to you that which is mine?" [4787] For whatever is unrighteous ought to be foreign to the servants of God. But in what way was the Creator foreign to the Pharisees, seeing that He was the proper God of the Jewish nation? Forasmuch then as the words, "Who will entrust to you the truer riches?" and, "Who will give you that which is mine?" are only suitable to the Creator and not to mammon, He could not have uttered them as alien to the Creator, and in the interest of the rival god. He could only seem to have spoken them in this sense, if, when remarking [4788] their unfaithfulness to the Creator and not to mammon, He had drawn some distinctions between the Creator (in his manner of mentioning Him) and the rival god--how that the latter would not commit his own truth to those who were unfaithful to the Creator. How then can he possibly seem to belong to another god, if He be not set forth, with the express intention of being separated [4789] from the very thing which is in question. But when the Pharisees "justified themselves before men," [4790] and placed their hope of reward in man, He censured them in the sense in which the prophet Jeremiah said, "Cursed is the man that trusteth in man." [4791] Since the prophet went on to say, "But the Lord knoweth your hearts," [4792] he magnified the power of that God who declared Himself to be as a lamp, "searching the reins and the heart." [4793] When He strikes at pride in the words: "That which is highly esteemed among men is abomination in the sight of God," [4794] He recalls Isaiah: "For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is arrogant and lifted up, and they shall be brought low." [4795] I can now make out why Marcion's god was for so long an age concealed. He was, I suppose, waiting until he had learnt all these things from the Creator. He continued his pupillage up to the time of John, and then proceeded forthwith to announce the kingdom of God, saying: "The law and the prophets were until John; since that time the kingdom of God is proclaimed." [4796] Just as if we also did not recognise in John a certain limit placed between the old dispensation and the new, at which Judaism ceased and Christianity began--without, however, supposing that it was by the power of another god that there came about a cessation [4797] of the law and the prophets and the commencement of that gospel in which is the kingdom of God, Christ Himself. For although, as we have shown, the Creator foretold that the old state of things would pass away and a new state would succeed, yet, inasmuch as John is shown to be both the forerunner and the preparer of the ways of that Lord who was to introduce the gospel and publish the kingdom of God, it follows from the very fact that John has come, that Christ must be that very Being who was to follow His harbinger John. So that, if the old course has ceased and the new has begun, with John intervening between them, there will be nothing wonderful in it, because it happens according to the purpose of the Creator; so that you may get a better proof for the kingdom of God from any quarter, however anomalous, [4798] than from the conceit that the law and the prophets ended in John, and a new state of things began after him. "More easily, therefore, may heaven and earth pass away--as also the law and the prophets--than that one tittle of the Lord's words should fail." [4799] "For," as says Isaiah: "the word of our God shall stand for ever." [4800] Since even then by Isaiah it was Christ, the Word and Spirit [4801] of the Creator, who prophetically described John as "the voice of one crying in the wilderness to prepare the way of the Lord," [4802] and as about to come for the purpose of terminating thenceforth the course of the law and the prophets; by their fulfilment and not their extinction, and in order that the kingdom of God might be announced by Christ, He therefore purposely added the assurance that the elements would more easily pass away than His words fail; affirming, as He did, the further fact, that what He had said concerning John had not fallen to the ground. __________________________________________________________________ [4772] Luke xvi. 13. [4773] Defendi. [4774] Offendi. [4775] What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, "gain or lucre." See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: "In the Syriac tongue, riches are called mammon." And Augustine, in another passage, book ii., On the Lord's Sermon on the Mount, says: "Riches in Hebrew are said to be called mammon. This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon." Compare the same author on Ps. ciii. (Oehler). [4776] Ab actu. [4777] Auctorem. [4778] Famulatam. [4779] Ammentavit. [4780] Luke xvi. 13. [4781] Magis destinabantur: middle voice. [4782] Utique. [4783] Nominaturus. [4784] Alius. [4785] Quem non posuit. [4786] Luke xvi. 11. [4787] Meum: Luke xvi. 12, where, however, the word is to humeteron, that which is your own." [4788] Notando. [4789] Ad hoc ut seperatur. [4790] Luke xvi. 15. [4791] Jer. xvii. 5. [4792] Jer. xvii. 10, in sense but not in letter. [4793] Jer. xx. 12. [4794] Luke xvi. 15. [4795] Isa. ii. 12 (Sept). [4796] Luke xvi. 16. [4797] Sedatio: literally, "a setting to rest," eremesis. [4798] Ut undeunde magis probetur...regnum Dei. [4799] Luke xvi. 17 and xxi. 23. [4800] Isa. xl. 8. [4801] See above, note on chap. xxviii., towards the end, on this designation of Christ's divine nature. [4802] Isa. xl. 3. __________________________________________________________________ Chapter XXXIV.--Moses, Allowing Divorce, and Christ Prohibiting It, Explained. John Baptist and Herod. Marcion's Attempt to Discover an Antithesis in the Parable of the Rich Man and the Poor Man in Hades Confuted. The Creator's Appointment Manifested in Both States. But Christ prohibits divorce, saying, "Whosoever putteth away his wife, and marrieth another, committeth adultery; and whosoever marrieth her that is put away from her husband, also committeth adultery." [4803] In order to forbid divorce, He makes it unlawful to marry a woman that has been put away. Moses, however, permitted repudiation in Deuteronomy: "When a man hath taken a wife, and hath lived with her, and it come to pass that she find no favour in his eyes, because he hath found unchastity in her; then let him write her a bill of divorcement and give it in her hand, and send her away out of his house." [4804] You see, therefore, that there is a difference between the law and the gospel--between Moses and Christ? [4805] To be sure there is! [4806] But then you have rejected that other gospel which witnesses to the same verity and the same Christ. [4807] There, while prohibiting divorce, He has given us a solution of this special question respecting it: "Moses," says He, "because of the hardness of your hearts, suffered you to give a bill of divorcement; but from the beginning it was not so" [4808] --for this reason, indeed, because He who had "made them male and female" had likewise said, "They twain shall become one flesh; what therefore God hath joined together, let not man put asunder." [4809] Now, by this answer of His (to the Pharisees), He both sanctioned the provision of Moses, who was His own (servant), and restored to its primitive purpose [4810] the institution of the Creator, whose Christ He was. Since, however, you are to be refuted out of the Scriptures which you have received, I will meet you on your own ground, as if your Christ were mine. When, therefore, He prohibited divorce, and yet at the same time represented [4811] the Father, even Him who united male and female, must He not have rather exculpated [4812] than abolished the enactment of Moses? But, observe, if this Christ be yours when he teaches contrary to Moses and the Creator, on the same principle must He be mine if I can show that His teaching is not contrary to them. I maintain, then, that there was a condition in the prohibition which He now made of divorce; the case supposed being, that a man put away his wife for the express purpose of [4813] marrying another. His words are: "Whosoever putteth away his wife, and marrieth another, committeth adultery; and whosoever marrieth her that is put away from her husband, also committeth adultery," [4814] --"put away," that is, for the reason wherefore a woman ought not to be dismissed, that another wife may be obtained. For he who marries a woman who is unlawfully put away is as much of an adulterer as the man who marries one who is un-divorced. Permanent is the marriage which is not rightly dissolved; to marry, [4815] therefore, whilst matrimony is undissolved, is to commit adultery. Since, therefore, His prohibition of divorce was a conditional one, He did not prohibit absolutely; and what He did not absolutely forbid, that He permitted on some occasions, [4816] when there is an absence of the cause why He gave His prohibition. In very deed [4817] His teaching is not contrary to Moses, whose precept He partially [4818] defends, I will not [4819] say confirms. If, however, you deny that divorce is in any way permitted by Christ, how is it that you on your side [4820] destroy marriage, not uniting man and woman, nor admitting to the sacrament of baptism and of the eucharist those who have been united in marriage anywhere else, [4821] unless they should agree together to repudiate the fruit of their marriage, and so the very Creator Himself? Well, then, what is a husband to do in your sect, [4822] if his wife commit adultery? Shall he keep her? But your own apostle, you know, [4823] does not permit "the members of Christ to be joined to a harlot." [4824] Divorce, therefore, when justly deserved, [4825] has even in Christ a defender. So that Moses for the future must be considered as being confirmed by Him, since he prohibits divorce in the same sense as Christ does, if any unchastity should occur in the wife. For in the Gospel of Matthew he says, "Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery." [4826] He also is deemed equally guilty of adultery, who marries a woman put away by her husband. The Creator, however, except on account of adultery, does not put asunder what He Himself joined together, the same Moses in another passage enacting that he who had married after violence to a damsel, should thenceforth not have it in his power to put away his wife. [4827] Now, if a compulsory marriage contracted after violence shall be permanent, how much rather shall a voluntary one, the result of agreement! This has the sanction of the prophet: "Thou shalt not forsake the wife of thy youth." [4828] Thus you have Christ following spontaneously the tracks of the Creator everywhere, both in permitting divorce and in forbidding it. You find Him also protecting marriage, in whatever direction you try to escape. He prohibits divorce when He will have the marriage inviolable; He permits divorce when the marriage is spotted with unfaithfulness. You should blush when you refuse to unite those whom even your Christ has united; and repeat the blush when you disunite them without the good reason why your Christ would have them separated. I have [4829] now to show whence the Lord derived this decision [4830] of His, and to what end He directed it. It will thus become more fully evident that His object was not the abolition of the Mosaic ordinance [4831] by any suddenly devised proposal of divorce; because it was not suddenly proposed, but had its root in the previously mentioned John. For John reproved Herod, because he had illegally married the wife of his deceased brother, who had a daughter by her (a union which the law permitted only on the one occasion of the brother dying childless, [4832] when it even prescribed such a marriage, in order that by his own brother, and from his own wife, [4833] seed might be reckoned to the deceased husband), [4834] and was in consequence cast into prison, and finally, by the same Herod, was even put to death. The Lord having therefore made mention of John, and of course of the occurrence of his death, hurled His censure [4835] against Herod in the form of unlawful marriages and of adultery, pronouncing as an adulterer even the man who married a woman that had been put away from her husband. This he said in order the more severely to load Herod with guilt, who had taken his brother's wife, after she had been loosed from her husband not less by death than by divorce; who had been impelled thereto by his lust, not by the prescription of the (Levirate) law--for, as his brother had left a daughter, the marriage with the widow could not be lawful on that very account; [4836] and who, when the prophet asserted against him the law, had therefore put him to death. The remarks I have advanced on this case will be also of use to me in illustrating the subsequent parable of the rich man [4837] tormented in hell, and the poor man resting in Abraham's bosom. [4838] For this passage, so far as its letter goes, comes before us abruptly; but if we regard its sense and purport, it naturally [4839] fits in with the mention of John wickedly slain, and of Herod, who had been condemned by him for his impious marriage. [4840] It sets forth in bold outline [4841] the end of both of them, the "torments" of Herod and the "comfort" of John, that even now Herod might hear that warning: "They have there Moses and the prophets, let them hear them." [4842] Marcion, however, violently turns the passage to another end, and decides that both the torment and the comfort are retributions of the Creator reserved in the next life [4843] for those who have obeyed the law and the prophets; whilst he defines the heavenly bosom and harbour to belong to Christ and his own god. Our answer to this is, that the Scripture itself which dazzles [4844] his sight expressly distinguishes between Abraham's bosom, where the poor man dwells, and the infernal place of torment. "Hell" (I take it) means one thing, and "Abraham's bosom" another. "A great gulf" is said to separate those regions, and to hinder a passage from one to the other. Besides, the rich man could not have "lifted up his eyes," [4845] and from a distance too, except to a superior height, and from the said distance all up through the vast immensity of height and depth. It must therefore be evident to every man of intelligence who has ever heard of the Elysian fields, that there is some determinate place called Abraham's bosom, and that it is designed for the reception of the souls of Abraham's children, even from among the Gentiles (since he is "the father of many nations," which must be classed amongst his family), and of the same faith as that wherewithal he himself believed God, without the yoke of the law and the sign of circumcision. This region, therefore, I call Abraham's bosom. Although it is not in heaven, it is yet higher than hell, [4846] and is appointed to afford an interval of rest to the souls of the righteous, until the consummation of all things shall complete the resurrection of all men with the "full recompense of their reward." [4847] This consummation will then be manifested in heavenly promises, which Marcion, however, claims for his own god, just as if the Creator had never announced them. Amos, however, tells us of "those stories towards heaven" [4848] which Christ "builds"--of course for His people. There also is that everlasting abode of which Isaiah asks, "Who shall declare unto you the eternal place, but He (that is, of course, Christ) who walketh in righteousness, speaketh of the straight path, hateth injustice and iniquity?" [4849] Now, although this everlasting abode is promised, and the ascending stories (or steps) to heaven are built by the Creator, who further promises that the seed of Abraham shall be even as the stars of heaven, by virtue certainly of the heavenly promise, why may it not be possible, [4850] without any injury to that promise, that by Abraham's bosom is meant some temporary receptacle of faithful souls, wherein is even now delineated an image of the future, and where is given some foresight of the glory [4851] of both judgments? If so, you have here, O heretics, during your present lifetime, a warning that Moses and the prophets declare one only God, the Creator, and His only Christ, and how that both awards of everlasting punishment and eternal salvation rest with Him, the one only God, who kills and who makes alive. Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command. [4852] This is true enough. For the apostles had by that time sufficiently heard Moses and the prophets, for they had followed Christ, being persuaded by Moses and the prophets. For even Peter would not have been able [4853] to say, "Thou art the Christ," [4854] unless he had beforehand heard and believed Moses and the prophets, by whom alone Christ had been hitherto announced. Their faith, indeed, had deserved this confirmation by such a voice from heaven as should bid them hear Him, whom they had recognized as preaching peace, announcing glad tidings, promising an everlasting abode, building for them steps upwards into heaven. [4855] Down in hell, however, it was said concerning them: "They have Moses and the prophets; let them hear them!"--even those who did not believe them or at least did not sincerely [4856] believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills. [4857] Since, therefore, it is quite consistent in the Creator to pronounce different sentences in the two directions of reward and punishment, we shall have to conclude that there is here no diversity of gods, [4858] but only a difference in the actual matters [4859] before us. __________________________________________________________________ [4803] Luke xvi. 18. [4804] Deut. xxiv. 1. [4805] A Marcionite challenge. [4806] Plane. [4807] St. Matthew's Gospel. [4808] Matt. xix. 8. [4809] Matt. xix. 4, 6. [4810] Direxit. [4811] Gestans. [4812] Excusaverit. [4813] Ideo ut. [4814] Luke xvi. 18. [4815] Nubere. This verb is here used of both sexes, in a general sense. [4816] Alias. [4817] Etiam: first word of the sentence. [4818] Alicubi. [4819] Nondum. [4820] Tu. [4821] Alibi: i.e., than in the Marcionite connection. [4822] Apud te. [4823] Scilicet. [4824] 1 Cor. vi. 15. [4825] Justitia divortii. [4826] Matt. v. 32. [4827] Deut. xxii. 28, 29. [4828] Mal. ii. 15. [4829] Debeo. [4830] Sententiam. [4831] Literally, "Moses." [4832] Illiberis. [N.B. He supposes Philip to have been dead.] [4833] Costa: literally, "rib" or "side." [4834] Deut. xxv. 5, 6. [4835] Jaculatus est. [4836] The condition being that the deceased brother should have left "no child" see (Deut. xxv. 5). [4837] Ad subsequens argumentum divitis. [4838] Luke xvi. 19-31. [4839] Ipsum. [4840] Suggillati Herodis male maritati. [4841] Deformans. [4842] Luke xvi. 29. [4843] Apud inferos. [Note the origin of this doctrine.] [4844] Revincente: perhaps "reproves his eyesight," in the sense of refutation. [4845] Luke xvi. 23. [4846] Sublimiorem inferis. [Elucidation VIII.] [4847] Compare Heb. ii. 2 with x. 35 and xi. 26. [4848] Ascensum in coelum: Sept. anabasin eis ton ouranon, Amos ix. 6. See on this passage the article Heaven in Kitto's Cyclopædia (3d edit.), vol. ii. p. 245, where the present writer has discussed the probable meaning of the verse. [4849] Isa. xxxiii. 14-16, according to the Septuagint, which has but slight resemblance to the Hebrew. [4850] Cur non capiat. [4851] Candida quædam prospiciatur: where candida is a noun substantive (see above, chap. vii. p. 353). [4852] There seems to be here an allusion to Luke ix. 35. [4853] Nec accepisset. [4854] Luke ix. 20. [4855] See Isa. lii. 7, xxxiii. 14 (Sept.), and Amos ix. 6. [4856] Omnino. [4857] See 1 Sam. ii. 6-8, Ps. cxiii. 7, and Luke i. 52. [4858] Divinitatum; "divine powers." [4859] Ipsarum materiarum. __________________________________________________________________ Chapter XXXV.--The Judicial Severity of Christ and the Tenderness of the Creator, Asserted in Contradiction to Marcion. The Cure of the Ten Lepers. Old Testament Analogies. The Kingdom of God Within You; This Teaching Similar to that of Moses. Christ, the Stone Rejected by the Builders. Indications of Severity in the Coming of Christ. Proofs that He is Not the Impassible Being Marcion Imagined. Then, turning to His disciples, He says: "Woe unto him through whom offences come! It were better for him if he had not been born, or if a millstone were hanged about his neck and he were cast into the sea, than that he should offend one of these little ones," [4860] that is, one of His disciples. Judge, then, what the sort of punishment is which He so severely threatens. For it is no stranger who is to avenge the offence done to His disciples. Recognise also in Him the Judge, and one too, who expresses Himself on the safety of His followers with the same tenderness as that which the Creator long ago exhibited: "He that toucheth you toucheth the apple of my eye." [4861] Such identity of care proceeds from one and the same Being. A trespassing brother He will have rebuked. [4862] If one failed in this duty of reproof, he in fact sinned, either because out of hatred he wished his brother to continue in sin, or else spared him from mistaken friendship, [4863] although possessing the injunction in Leviticus: "Thou shalt not hate thy brother in thine heart; thy neighbor thou shalt seriously rebuke, and on his account shalt not contract sin." [4864] Nor is it to be wondered at, if He thus teaches who forbids your refusing to bring back even your brother's cattle, if you find them astray in the road; much more should you bring back your erring brother to himself. He commands you to forgive your brother, should he trespass against you even "seven times." [4865] But that surely, is a small matter; for with the Creator there is a larger grace, when He sets no limits to forgiveness, indefinitely charging you "not to bear any malice against your brother," [4866] and to give not merely to him who asks, but even to him who does not ask. For His will is, not that you should forgive [4867] an offence, but forget it. The law about lepers had a profound meaning as respects [4868] the forms of the disease itself, and of the inspection by the high priest. [4869] The interpretation of this sense it will be our task to ascertain. Marcion's labour, however, is to object to us the strictness [4870] of the law, with the view of maintaining that here also Christ is its enemy--forestalling [4871] its enactments even in His cure of the ten lepers. These He simply commanded to show themselves to the priest; "and as they went, He cleansed them" [4872] --without a touch, and without a word, by His silent power and simple will. Well, but what necessity was there for Christ, who had been once for all announced as the healer of our sicknesses and sins, and had proved Himself such by His acts, [4873] to busy Himself with inquiries [4874] into the qualities and details of cures; or for the Creator to be summoned to the scrutiny of the law in the person of Christ? If any part of this healing was effected by Him in a way different from the law, He yet Himself did it to perfection; for surely the Lord may by Himself, or by His Son, produce after one manner, and after another manner by His servants the prophets, those proofs of His power and might especially, which (as excelling in glory and strength, because they are His own acts) rightly enough leave in the distance behind them the works which are done by His servants. But enough has been already said on this point in a former passage. [4875] Now, although He said in a preceding chapter, [4876] that "there were many lepers in Israel in the days of Eliseus the prophet, and none of them was cleansed saving Naaman the Syrian," yet of course the mere number proves nothing towards a difference in the gods, as tending to the abasement [4877] of the Creator in curing only one, and the pre-eminence of Him who healed ten. For who can doubt that many might have been cured by Him who cured one more easily than ten by him who had never healed one before? But His main purpose in this declaration was to strike at the unbelief or the pride of Israel, in that (although there were many lepers amongst them, and a prophet was not wanting to them) not one had been moved even by so conspicuous an example to betake himself to God who was working in His prophets. Forasmuch, then, as He was Himself the veritable [4878] High Priest of God the Father, He inspected them according to the hidden purport of the law, which signified that Christ was the true distinguisher and extinguisher of the defilements of mankind. However, what was obviously required by the law He commanded should be done: "Go," said He, "show yourselves to the priests." [4879] Yet why this, if He meant to cleanse them first? Was it as a despiser of the law, in order to prove to them that, having been cured already on the road, the law was now nothing to them, nor even the priests? Well, the matter must of course pass as it best may, [4880] if anybody supposes that Christ had such views as these! [4881] But there are certainly better interpretations to be found of the passage, and more deserving of belief: how that they were cleansed on this account, because [4882] they were obedient, and went as the law required, when they were commanded to go to the priests; and it is not to be believed that persons who observed the law could have found a cure from a god that was destroying the law. Why, however, did He not give such a command to the leper who first returned? [4883] Because Elisha did not in the case of Naaman the Syrian, and yet was not on that account less the Creator's agent? This is a sufficient answer. But the believer knows that there is a profounder reason. Consider, therefore, the true motives. [4884] The miracle was performed in the district of Samaria, to which country also belonged one of the lepers. [4885] Samaria, however, had revolted from Israel, carrying with it the disaffected nine tribes, [4886] which, having been alienated [4887] by the prophet Ahijah, [4888] Jeroboam settled in Samaria. Besides, the Samaritans were always pleased with the mountains and the wells of their ancestors. Thus, in the Gospel of John, the woman of Samaria, when conversing with the Lord at the well, says, "No doubt [4889] Thou art greater," etc.; and again, "Our fathers worshipped in this mountain; but ye say, that in Jerusalem is the place where men ought to worship." [4890] Accordingly, He who said, "Woe unto them that trust in the mountain of Samaria," [4891] vouchsafing now to restore that very region, purposely requests the men "to go and show themselves to the priests," because these were to be found only there where the temple was; submitting [4892] the Samaritan to the Jew, inasmuch as "salvation was of the Jews," [4893] whether to the Israelite or the Samaritan. To the tribe of Judah, indeed, wholly appertained the promised Christ, [4894] in order that men might know that at Jerusalem were both the priests and the temple; that there also was the womb [4895] of religion, and its living fountain, not its mere "well." [4896] Seeing, therefore, that they recognised [4897] the truth that at Jerusalem the law was to be fulfilled, He healed them, whose salvation was to come [4898] of faith [4899] without the ceremony of the law. Whence also, astonished that one only out of the ten was thankful for his release to the divine grace, He does not command him to offer a gift according to the law, because he had already paid his tribute of gratitude when "he glorified God"; [4900] for thus did the Lord will that the law's requirement should be interpreted. And yet who was the God to whom the Samaritan gave thanks, because thus far not even had an Israelite heard of another god? Who else but He by whom all had hitherto been healed through Christ? And therefore it was said to him, "Thy faith hath made thee whole," [4901] because he had discovered that it was his duty to render the true oblation to Almighty God--even thanksgiving--in His true temple, and before His true High Priest Jesus Christ. But it is impossible either that the Pharisees should seem to have inquired of the Lord about the coming of the kingdom of the rival god, when no other god has ever yet been announced by Christ; or that He should have answered them concerning the kingdom of any other god than Him of whom they were in the habit of asking Him. "The kingdom of God," He says, "cometh not with observation; neither do they say, Lo here! or, lo there! for, behold, the kingdom of God is within you." [4902] Now, who will not interpret the words "within you" to mean in your hand, within your power, if you hear, and do the commandment of God? If, however, the kingdom of God lies in His commandment, set before your mind Moses on the other side, according to our antitheses, and you will find the self-same view of the case. [4903] "The commandment is not a lofty one, [4904] neither is it far off from thee. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?' nor is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?' But the word is very nigh unto thee, in thy mouth, and in thy heart, and in thy hands, to do it." [4905] This means, "Neither in this place nor that place is the kingdom of God; for, behold, it is within you." [4906] And if the heretics, in their audacity, should contend that the Lord did not give an answer about His own kingdom, but only about the Creator's kingdom, concerning which they had inquired, then the following words are against them. For He tells them that "the Son of man must suffer many things, and be rejected," before His coming, [4907] at which His kingdom will be really [4908] revealed. In this statement He shows that it was His own kingdom which His answer to them had contemplated, and which was now awaiting His own sufferings and rejection. But having to be rejected and afterwards to be acknowledged, and taken up [4909] and glorified, He borrowed the very word "rejected" from the passage, where, under the figure of a stone, His twofold manifestation was celebrated by David--the first in rejection, the second in honour: "The stone," says He, "which the builders rejected, is become the head-stone of the corner. This is the Lord's doing." [4910] Now it would be idle, if we believed that God had predicted the humiliation, or even the glory, of any Christ at all, that He could have signed His prophecy for any but Him whom He had foretold under the figure of a stone, and a rock, and a mountain. [4911] If, however, He speaks of His own coming, why does He compare it with the days of Noe and of Lot, [4912] which were dark and terrible--a mild and gentle God as He is? Why does He bid us "remember Lot's wife," [4913] who despised the Creator's command, and was punished for her contempt, if He does not come with judgment to avenge the infraction of His precepts? If He really does punish, like the Creator, [4914] if He is my Judge, He ought not to have adduced examples for the purpose of instructing me from Him whom He yet destroys, that He [4915] might not seem to be my instructor. But if He does not even here speak of His own coming, but of the coming of the Hebrew Christ, [4916] let us still wait in expectation that He will vouchsafe to us some prophecy of His own advent; meanwhile we will continue to believe that He is none other than He whom He reminds us of in every passage. __________________________________________________________________ [4860] Luke xvii. 1, 2. [4861] Zech. ii. 8. [4862] Luke xvii. 3. [4863] Ex acceptione personæ. The Greek prosopolepsia, "respect of persons." [4864] Lev. xix. 17. The last clause in A.V. runs, "And not suffer sin upon him;" but the Sept gives this reading, kai ou lepse di' auton hamartian; nor need the Hebrew mean other than this. The prenominal particle yyv may be well rendered di' autoi on his account. [4865] Luke xvii. 4. [4866] Lev. xix. 18. [4867] Dones. [4868] Erga: i.q. circa. [4869] See Lev. xiii. and xiv. [4870] Morositatem. [4871] Prævenientem. [4872] Luke xvii. 11-19. [4873] Or, perhaps, "had proved the prophecy true by His accomplishment of it." [4874] Retractari. [4875] See above in chap. ix. [4876] Præfatus est: see Luke iv. 27. [4877] Destructionem. [4878] Authenticus. "He was the true, the original Priest, of whom the priests under the Mosaic law were only copies" (Bp. Kaye, On the Writings of Tertullian, pp. 293, 294, and note 8). [4879] Luke xvii. 14. [4880] Et utique viderit. [4881] Tam opiniosus. [4882] Qua: "I should prefer quia" (Oehler). [4883] Pristino leproso: but doubtful. [4884] Causas. [4885] Luke xvii. 17. [4886] Schisma illud ex novem tribubus. There is another reading which substitutes the word decem. "It is, however, immaterial; either number will do roundly. If ten' be the number, it must be understood that the tenth is divided, accurately making nine and a half tribes. If nine' be read, the same amount is still made up, for Simeon was reckoned with Judah, and half of the tribe of Benjamin remained loyal" (Fr. Junius). [4887] Avulsas. [4888] 1 Kings xi. 29-39 and xii. 15. [4889] Næ. [4890] John iv. 12, 20. [4891] Amos vi. 1. [4892] Subiciens: or "subjecting." [4893] John iv. 22. [4894] Tota promissio Christus. [4895] Matricem. [4896] Fontem non puteum salutis. [4897] Agnovisse. [4898] Justificandos. [4899] Luke xvii. 19. [4900] Luke xvii. 15. [4901] Luke xvii. 19. [4902] Luke xvii. 20, 21. [4903] Una sententia. [4904] Excelsum: Sept. huperonchos. [4905] Deut. xxx. 11-13. [4906] Luke xvii. 21. [4907] Luke xvii. 25. [4908] Substantialiter. [4909] Assumi. [4910] Ps. cxviii. 21. [4911] See Isa. viii. 14 and 1 Cor. x. 4. [4912] Luke xvii. 26-30. [4913] Luke xvii. 32. [4914] Ut ille. [4915] Ille: emphatic. [4916] That is, the Creator's Christ from the Marcionite point of view. __________________________________________________________________ Chapter XXXVI.--The Parables of the Importunate Widow, and of the Pharisee and the Publican. Christ's Answer to the Rich Ruler, the Cure of the Blind Man. His Salutation--Son of David. All Proofs of Christ's Relation to the Creator, Marcion's Antithesis Between David and Christ Confuted. When He recommends perseverance and earnestness in prayer, He sets before us the parable of the judge who was compelled to listen to the widow, owing to the earnestness and importunity of her requests. [4917] He show us that it is God the judge whom we must importune with prayer, and not Himself, if He is not Himself the judge. But He added, that "God would avenge His own elect." [4918] Since, then, He who judges will also Himself be the avenger, He proved that the Creator is on that account the specially good God, [4919] whom He represented as the avenger of His own elect, who cry day and night to Him. And yet, when He introduces to our view the Creator's temple, and describes two men worshipping therein with diverse feelings--the Pharisee in pride, the publican in humility--and shows us how they accordingly went down to their homes, one rejected, [4920] the other justified, [4921] He surely, by thus teaching us the proper discipline of prayer, has determined that that God must be prayed to from whom men were to receive this discipline of prayer--whether condemnatory of pride, or justifying in humility. [4922] I do not find from Christ any temple, any suppliants, any sentence (of approval or condemnation) belonging to any other god than the Creator. Him does He enjoin us to worship in humility, as the lifter-up of the humble, not in pride, because He brings down [4923] the proud. What other god has He manifested to me to receive my supplications? With what formula of worship, with what hope (shall I approach him?) I trow, none. For the prayer which He has taught us suits, as we have proved, [4924] none but the Creator. It is, of course, another matter if He does not wish to be prayed to, because He is the supremely and spontaneously good God! But who is this good God? There is, He says, "none but one." [4925] It is not as if He had shown us that one of two gods was the supremely good; but He expressly asserts that there is one only good God, who is the only good, because He is the only God. Now, undoubtedly, [4926] He is the good God who "sendeth rain on the just and on the unjust, and maketh His sun to rise on the evil and on the good;" [4927] sustaining and nourishing and assisting even Marcionites themselves! When afterwards "a certain man asked him, Good Master, what shall I do to inherit eternal life?'" (Jesus) inquired whether he knew (that is, in other words, whether he kept) the commandments of the Creator, in order to testify [4928] that it was by the Creator's precepts that eternal life is acquired. [4929] Then, when he affirmed that from his youth up he had kept all the principal commandments, (Jesus) said to him: "One thing thou yet lackest: sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." [4930] Well now, Marcion, and all ye who are companions in misery, and associates in hatred [4931] with that heretic, what will you dare say to this? Did Christ rescind the forementioned commandments: "Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Honour thy father and thy mother?" Or did He both keep them, and then add [4932] what was wanting to them? This very precept, however, about giving to the poor, was very largely [4933] diffused through the pages of the law and the prophets. This vainglorious observer of the commandments was therefore convicted [4934] of holding money in much higher estimation (than charity). This verity of the gospel then stands unimpaired: "I am not come to destroy the law and the prophets, but rather to fulfil them." [4935] He also dissipated other doubts, when He declared that the name of God and of the Good belonged to one and the same being, at whose disposal were also the everlasting life and the treasure in heaven and Himself too--whose commandments He both maintained and augmented with His own supplementary precepts. He may likewise be discovered in the following passage of Micah, saying: "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to be ready to follow the Lord thy God?" [4936] Now Christ is the man who tells us what is good, even the knowledge of the law. "Thou knowest," says He, "the commandments." "To do justly"--"Sell all that thou hast;" "to love mercy"--"Give to the poor:" "and to be ready to walk with God"--"And come," says He, "follow me." [4937] The Jewish nation was from its beginning so carefully divided into tribes and clans, and families and houses, that no man could very well have been ignorant of his descent--even from the recent assessments of Augustus, which were still probably extant at this time. [4938] But the Jesus of Marcion (although there could be no doubt of a person's having been born, who was seen to be a man), as being unborn, could not, of course, have possessed any public testimonial [4939] of his descent, but was to be regarded as one of that obscure class of whom nothing was in any way known. Why then did the blind man, on hearing that He was passing by, exclaim, "Jesus, Thou Son of David, have mercy on me?" [4940] unless he was considered, in no uncertain manner, [4941] to be the Son of David (in other words, to belong to David's family) through his mother and his brethren, who at some time or other had been made known to him by public notoriety? "Those, however, who went before rebuked the blind man, that he should hold his peace." [4942] And properly enough; because he was very noisy, not because he was wrong about the son of David. Else you must show me, that those who rebuked him were aware that Jesus was not the Son of David, in order that they may be supposed to have had this reason for imposing silence on the blind man. But even if you could show me this, still (the blind man) would more readily have presumed that they were ignorant, than that the Lord could possibly have permitted an untrue exclamation about Himself. But the Lord "stood patient." [4943] Yes; but not as confirming the error, for, on the contrary, He rather displayed the Creator. Surely He could not have first removed this man's blindness, in order that he might afterwards cease to regard Him as the Son of David! However, [4944] that you may not slander [4945] His patience, nor fasten on Him any charge of dissimulation, nor deny Him to be the Son of David, He very pointedly confirmed the exclamation of the blind man--both by the actual gift of healing, and by bearing testimony to his faith: "Thy faith," say Christ, "hath made thee whole." [4946] What would you have the blind man's faith to have been? That Jesus was descended from that (alien) god (of Marcion), to subvert the Creator and overthrow the law and the prophets? That He was not the destined offshoot from the root of Jesse, and the fruit of David's loins, the restorer [4947] also of the blind? But I apprehend there were at that time no such stone-blind persons as Marcion, that an opinion like this could have constituted the faith of the blind man, and have induced him to confide in the mere name, [4948] of Jesus, the Son of David. He, who knew all this of Himself, [4949] and wished others to know it also, endowed the faith of this man--although it was already gifted with a better sight, and although it was in possession of the true light--with the external vision likewise, in order that we too might learn the rule of faith, and at the same time find its recompense. Whosoever wishes to see Jesus the Son of David must believe in Him; through the Virgin's birth. [4950] He who will not believe this will not hear from Him the salutation, "Thy faith hath saved thee." And so he will remain blind, falling into Antithesis after Antithesis, which mutually destroy each other, [4951] just as "the blind man leads the blind down into the ditch." [4952] For (here is one of Marcion's Antitheses): whereas David in old time, in the capture of Sion, was offended by the blind who opposed his admission (into the stronghold) [4953] --in which respect (I should rather say) that they were a type of people equally blind, [4954] who in after-times would not admit Christ to be the son of David--so, on the contrary, Christ succoured the blind man, to show by this act that He was not David's son, and how different in disposition He was, kind to the blind, while David ordered them to be slain. [4955] If all this were so, why did Marcion allege that the blind man's faith was of so worthless [4956] a stamp? The fact is, [4957] the Son of David so acted, [4958] that the Antithesis must lose its point by its own absurdity. [4959] Those persons who offended David were blind, and the man who now presents himself as a suppliant to David's son is afflicted with the same infirmity. [4960] Therefore the Son of David was appeased with some sort of satisfaction by the blind man when He restored him to sight, and added His approval of the faith which had led him to believe the very truth, that he must win to his help [4961] the Son of David by earnest entreaty. But, after all, I suspect that it was the audacity (of the old Jebusites) which offended David, and not their malady. __________________________________________________________________ [4917] Luke xviii. 1-8. [4918] Luke xviii. 7, 8. [4919] Meliorem Deum. [4920] Reprobatum. [4921] Luke xviii. 10-14. [4922] Sive reprobatricem superbiæ, sive justificatricem humilitatis. [4923] Destructorem. [4924] See above, chap. xxvi. p. 392. [4925] Luke xviii. 19. [4926] Utique. [4927] Matt. v. 45. [4928] Ad contestandum. [4929] Luke xviii. 18-20. [4930] Luke xviii. 21, 22. [4931] See above, chap. ix., near the beginning. [4932] Adjecit quod deerat. [4933] Ubique. [4934] Traduceretur. [4935] Matt. v. 17. [4936] Mic. vi. 8. The last clause agrees with the Septuagint: kai hetoimon einai tou poreuesthai meta Kuriou Theou sou. [4937] The clauses of Christ's words, which are here adapted to Micah's, are in every case broken with an inquit. [4938] Tunc pendentibus: i.e., at the time mentioned in the story of the blind man. [4939] Notitiam. [4940] Luke xviii. 38. [4941] Non temere. [4942] Luke xviii. 39. [4943] Luke xviii. 40. [4944] Atquin. [4945] Infameretis. [4946] Luke xviii. 42. [4947] Remunerator. [4948] That is, in the sound only, and phantom of the word; an allusion to the Docetic absurdity of Marcion. [4949] That is, that He was "Son of David," etc. [4950] Censum: that is, must believe Him born of her. [4951] This, perhaps, is the meaning in a clause which is itself more antithetical than clear: "Ruens in antithesim, ruentem et ipsam antithesim." [4952] In book iii. chap. vii. (at the beginning), occurs the same proverb of Marcion and the Jews. See p. 327. [4953] See 2 Sam. v. 6-8. [4954] The Marcionites. [4955] See 2 Sam. v. 8. [4956] Fidei equidem pravæ: see preceding page, note 3. [4957] Atquin. [4958] Et hoc filius David: i.e., præstitit, "showed Himself good," perhaps. [4959] De suo retundendam. Instead of contrast, he shows the similarity of the cases. [4960] Ejusdem carnis: i.e., infirmæ (Oehler). [4961] Exorandum sibi. __________________________________________________________________ Chapter XXXVII.--Christ and Zacchæus. The Salvation of the Body as Denied by Marcion. The Parable of the Ten Servants Entrusted with Ten Pounds. Christ a Judge, Who is to Administer the Will of the Austere Man, I.e. The Creator. "Salvation comes to the house" of Zacchæus even. [4962] For what reason? Was it because he also believed that Christ came by Marcion? But the blind man's cry was still sounding in the ears of all: "Jesus, Thou Son of David, have mercy on me." And "all the people gave praise unto God"--not Marcion's, but David's. Now, although Zacchæus was probably a Gentile, [4963] he yet from his intercourse with Jews had obtained a smattering [4964] of their Scriptures, and, more than this, had, without knowing it, fulfilled the precepts of Isaiah: "Deal thy bread," said the prophet, "to the hungry, and bring the poor that are cast out into thine house." [4965] This he did in the best possible way, by receiving the Lord, and entertaining Him in his house. "When thou seest the naked cover him." [4966] This he promised to do, in an equally satisfactory way, when he offered the half of his goods for all works of mercy. [4967] So also "he loosened the bands of wickedness, undid the heavy burdens, let the oppressed go free, and broke every yoke," [4968] when he said, "If I have taken anything from any man by false accusation, I restore him fourfold." [4969] Therefore the Lord said, "This day is salvation come to this house." [4970] Thus did He give His testimony, that the precepts of the Creator spoken by the prophet tended to salvation. [4971] But when He adds, "For the Son of man is come to seek and to save that which was lost," [4972] my present contention is not whether He was come to save what was lost, to whom it had once belonged, and from whom what He came to save had fallen away; but I approach a different question. Man, there can be no doubt of it, is here the subject of consideration. Now, since he consists of two parts, [4973] body and soul, the point to be inquired into is, in which of these two man would seem to have been lost? If in his body, then it is his body, not his soul, which is lost. What, however, is lost, the Son of man saves. The body, [4974] therefore, has the salvation. If, (on the other hand,) it is in his soul that man is lost, salvation is designed for the lost soul; and the body which is not lost is safe. If, (to take the only other supposition,) man is wholly lost, in both his natures, then it necessarily follows that salvation is appointed for the entire man; and then the opinion of the heretics is shivered to pieces, [4975] who say that there is no salvation of the flesh. And this affords a confirmation that Christ belongs to the Creator, who followed the Creator in promising the salvation of the whole man. The parable also of the (ten) servants, who received their several recompenses according to the manner in which they had increased their lord's money by trading [4976] proves Him to be a God of judgment--even a God who, in strict account, [4977] not only bestows honour, but also takes away what a man seems to have. [4978] Else, if it is the Creator whom He has here delineated as the "austere man," who "takes up what he laid not down, and reaps what he did not sow," [4979] my instructor even here is He, (whoever He may be,) to whom belongs the money He teaches me fruitfully to expend. [4980] __________________________________________________________________ [4962] Luke xix. 9. [4963] The older reading, which we here follow, is: "Enimvero Zacchæus etsi allophylus fortasse," etc. Oehler, however, points the passage thus: "Enimvero Zacchæus etsi allophylus, fortasse," etc., removing the doubt, and making Zacchæus "of another race" than the Jewish, for certain. This is probably more than Tertullian meant to say. [4964] Aliqua notitia afflatus. [4965] Isa. lviii. 7. [4966] In the same passage. [4967] For the history of Zacchæus, see Luke xix. 1-10. [4968] Isa. lviii. 6. [4969] Luke xix. 8. [4970] Luke xix. 9. [4971] Salutaria esse. [4972] Luke xix. 10. [4973] Substantiis. [4974] Caro: "the flesh," here a synonym with the corpus of the previous clauses. [4975] Elisa est. [4976] Secundum rationem feneratæ. [4977] Ex parte severitatis. [4978] This phrase comes not from the present passage, but from Luke viii. 18, where the words are ho dokei echein; here the expression is ho echei only. [4979] Luke xix. 22. [4980] The original of this obscure sentence is as follows: "Aut si et hic Creatorem finxerit austerum.....hic quoque me ille instruit eujus pecuniam ut fenerem edocet. __________________________________________________________________ Chapter XXXVIII.--Christ's Refutations of the Pharisees. Rendering Dues to Cæsar and to God. Next of the Sadducees, Respecting Marriage in the Resurrection. These Prove Him Not to Be Marcion's But the Creator's Christ. Marcion's Tamperings in Order to Make Room for His Second God, Exposed and Confuted. Christ knew "the baptism of John, whence it was." [4981] Then why did He ask them, as if He knew not? He knew that the Pharisees would not give Him an answer; then why did He ask in vain? Was it that He might judge them out of their own mouth, or their own heart? Suppose you refer these points to an excuse of the Creator, or to His comparison with Christ; then consider what would have happened if the Pharisees had replied to His question. Suppose their answer to have been, that John's baptism was "of men," they would have been immediately stoned to death. [4982] Some Marcion, in rivalry to Marcion, would have stood up [4983] and said: O most excellent God; how different are his ways from the Creator's! Knowing that men would rush down headlong over it, He placed them actually [4984] on the very precipice. For thus do men treat of the Creator respecting His law of the tree. [4985] But John's baptism was "from heaven." "Why, therefore," asks Christ, "did ye not believe him?" [4986] He therefore who had wished men to believe John, purposing to censure [4987] them because they had not believed him, belonged to Him whose sacrament John was administering. But, at any rate, [4988] when He actually met their refusal to say what they thought, with such reprisals as, "Neither tell I you by what authority I do these things," [4989] He returned evil for evil! "Render unto Cæsar the things which be Cæsar's, and unto God the things which be God's." [4990] What will be "the things which are God's?" Such things as are like Cæsar's denarius--that is to say, His image and similitude. That, therefore, which he commands to be "rendered unto God," the Creator, is man, who has been stamped with His image, likeness, name, and substance. [4991] Let Marcion's god look after his own mint. [4992] Christ bids the denarius of man's imprint to be rendered to His Cæsar, (His Cæsar I say,) not the Cæsar of a strange god. [4993] The truth, however, must be confessed, this god has not a denarius to call his own! In every question the just and proper rule is, that the meaning of the answer ought to be adapted to the proposed inquiry. But it is nothing short of madness to return an answer altogether different from the question submitted to you. God forbid, then, that we should expect from Christ [4994] conduct which would be unfit even to an ordinary man! The Sadducees, who said there was no resurrection, in a discussion on that subject, had proposed to the Lord a case of law touching a certain woman, who, in accordance with the legal prescription, had been married to seven brothers who had died one after the other. The question therefore was, to which husband must she be reckoned to belong in the resurrection? [4995] This, (observe,) was the gist of the inquiry, this was the sum and substance of the dispute. And to it Christ was obliged to return a direct answer. He had nobody to fear; that it should seem advisable [4996] for Him either to evade their questions, or to make them the occasion of indirectly mooting [4997] a subject which He was not in the habit of teaching publicly at any other time. He therefore gave His answer, that "the children of this world marry." [4998] You see how pertinent it was to the case in point. Because the question concerned the next world, and He was going to declare that no one marries there, He opens the way by laying down the principles that here, where there is death, there is also marriage. "But they whom God shall account worthy of the possession of that world and the resurrection from the dead, neither marry nor are given in marriage; forasmuch as they cannot die any more, since they become equal to the angels, being made the children of God and of the resurrection." [4999] If, then, the meaning of the answer must not turn on any other point than on the proposed question, and since the question proposed is fully understood from this sense of the answer, [5000] then the Lord's reply admits of no other interpretation than that by which the question is clearly understood. [5001] You have both the time in which marriage is permitted, and the time in which it is said to be unsuitable, laid before you, not on their own account, but in consequence of an inquiry about the resurrection. You have likewise a confirmation of the resurrection itself, and the whole question which the Sadducees mooted, who asked no question about another god, nor inquired about the proper law of marriage. Now, if you make Christ answer questions which were not submitted to Him, you, in fact, represent Him as having been unable to solve the points on which He was really consulted, and entrapped of course by the cunning of the Sadducees. I shall now proceed, by way of supererogation, [5002] and after the rule (I have laid down about questions and answers), [5003] to deal with the arguments which have any consistency in them. [5004] They procured then a copy of the Scripture, and made short work with its text, by reading it thus: [5005] "Those whom the god of that world shall account worthy." They add the phrase "of that world" to the word "god," whereby they make another god "the god of that world;" whereas the passage ought to be read thus: "Those whom God shall account worthy of the possession of that world" (removing the distinguishing phrase "of this world" to the end of the clause, [5006] in other words, "Those whom God shall account worthy of obtaining and rising to that world." For the question submitted to Christ had nothing to do with the god, but only with the state, of that world. It was: "Whose wife should this woman be in that world after the resurrection?" [5007] They thus subvert His answer respecting the essential question of marriage, and apply His words, "The children of this world marry and are given in marriage," as if they referred to the Creator's men, and His permission to them to marry; whilst they themselves whom the god of that world--that is, the rival god--accounted worthy of the resurrection, do not marry even here, because they are not children of this world. But the fact is, that, having been consulted about marriage in that world, not in this present one, He had simply declared the non-existence of that to which the question related. They, indeed, who had caught the very force of His voice, and pronunciation, and expression, discovered no other sense than what had reference to the matter of the question. Accordingly, the Scribes exclaimed, "Master, Thou hast well said." [5008] For He had affirmed the resurrection, by describing the form [5009] thereof in opposition to the opinion of the Sadducees. Now, He did not reject the attestation of those who had assumed His answer to bear this meaning. If, however, the Scribes thought Christ was David's Son, whereas (David) himself calls Him Lord, [5010] what relation has this to Christ? David did not literally confute [5011] an error of the Scribes, yet David asserted the honour of Christ, when he more prominently affirmed that He was his Lord than his Son,--an attribute which was hardly suitable to the destroyer of the Creator. But how consistent is the interpretation on our side of the question! For He, who had been a little while ago invoked by the blind man as "the Son of David," [5012] then made no remark on the subject, not having the Scribes in His presence; whereas He now purposely moots the point before them, and that of His own accord, [5013] in order that He might show Himself whom the blind man, following the doctrine of the Scribes, had simply declared to be the Son of David, to be also his Lord. He thus honoured the blind man's faith which had acknowledged His Sonship to David; but at the same time He struck a blow at the tradition of the Scribes, which prevented them from knowing that He was also (David's) Lord. Whatever had relation to the glory of the Creator's Christ, no other would thus guard and maintain [5014] but Himself the Creator's Christ. __________________________________________________________________ [4981] Luke xx. 4. [4982] Luke xx. 6. [4983] Existeret. [4984] Ipse. [4985] "Of knowledge of good and evil." The "law" thereof occurs in Gen. iii. 3. [4986] Luke xx. 5. [4987] Increpaturus. [4988] Certe. [The word sacrament not technical here.] [4989] Luke xx. 8. [4990] Luke xx. 25. [4991] Materia. [4992] Monetam. [4993] Non alieno. [4994] Quo magis absit a Christo. [4995] Luke xx. 27-33. [4996] Ut videatur. [4997] Subostendisse. [4998] Luke xx. 34. [4999] Luke xx. 35, 36. [5000] Surely Oehler's responsio ought to be responsionis, as the older books have it. [5001] Absolvitur. [5002] Ex abundanti. [5003] We have translated here, post præscriptionem, according to the more frequent sense of the word, præscriptio. But there is another meaning of the word, which is not unknown to our author, equivalent to our objection or demurrer, or (to quote Oehler's definition) "clausula qua reus adversarii intentionem oppugnat--the form by which the defendant rebuts the plaintiff's charge." According to this sense, we read: "I shall now proceed...and after putting in a demurrer (or taking exception) against the tactics of my opponent." [5004] Cohærentes. [5005] Decucurrerunt in legendo: or, "they ran through it, by thus reading." [5006] We have adapted, rather than translated, Tertullian's words in this parenthesis. His words of course suit the order of the Latin, which differs from the English. The sentence in Latin is, "Quos autem dignatus est Deus illius ævi possessione et resurrectione a mortuis." The phrase in question is illius ævi. Where shall it stand? The Marcionites placed it after "Deus" in government, but Tertullian (following the undoubted meaning of the sentence) says it depends on "possessione et resurrectione," i.e., "worthy of the possession, etc., of that world." To effect this construction, he says, "Ut facta hic distinctione post deum ad sequentia pertineat illius ævi;" i.e., he requests that a stop be placed after the word "deus," whereby the phrase "illius ævi" will belong to the words which follow--"possessione et resurrectione a mortuis." [5007] Luke xx. 33. [5008] Luke xx. 39. [5009] Formam: "its conditions" or "process." [5010] Luke xx. 41-44. [5011] Non obtundebat. [5012] Luke xviii. 38. [5013] Luke xx. 41. [5014] Tueretur. __________________________________________________________________ Chapter XXXIX.--Concerning Those Who Come in the Name of Christ. The Terrible Signs of His Coming. He Whose Coming is So Grandly Described Both in the Old Testament and the New Testament, is None Other Than the Christ of the Creator. This Proof Enhanced by the Parable of the Fig-Tree and All the Trees. Parallel Passages of Prophecy. As touching the propriety of His names, it has already been seen [5015] that both of them [5016] are suitable to Him who was the first both to announce His Christ to mankind, and to give Him the further name [5017] of Jesus. The impudence, therefore, of Marcion's Christ will be evident, when he says that many will come in his name, whereas this name does not at all belong to him, since he is not the Christ and Jesus of the Creator, to whom these names do properly appertain; and more especially when he prohibits those to be received whose very equal in imposture he is, inasmuch as he (equally with them [5018] ) comes in a name which belongs to another--unless it was his business to warn off from a mendaciously assumed name the disciples (of One) who, by reason of His name being properly given to Him, possessed also the verity thereof. But when "they shall by and by come and say, I am Christ," [5019] they will be received by you, who have already received one altogether like them. [5020] Christ, however, comes in His own name. What will you do, then, when He Himself comes who is the very Proprietor of these names, the Creator's Christ and Jesus? Will you reject Him? But how iniquitous, how unjust and disrespectful to the good God, that you should not receive Him who comes in His own name, when you have received another in His name! Now, let us see what are the signs which He ascribes to the times. "Wars," I observe, "and kingdom against kingdom, and nation against nation, and pestilence, and famines, and earthquakes, and fearful sights, and great signs from heaven" [5021] --all which things are suitable for a severe and terrible God. Now, when He goes on to say that "all these things must needs come to pass," [5022] what does He represent Himself to be? The Destroyer, or the Defender of the Creator? For He affirms that these appointments of His must fully come to pass; but surely as the good God, He would have frustrated rather than advanced events so sad and terrible, if they had not been His own (decrees). "But before all these," He foretells that persecutions and sufferings were to come upon them, which indeed were "to turn for a testimony to them," and for their salvation. [5023] Hear what is predicted in Zechariah: "The Lord of hosts [5024] shall protect them; and they shall devour them, and subdue them with sling-stones; and they shall drink their blood like wine, and they shall fill the bowls as it were of the altar. And the Lord shall save them in that day, even His people, like sheep; because as sacred stones they roll," [5025] etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many wars with strangers, [5026] consider the nature (of the sufferings). In a prophecy of wars which were to be waged with legitimate arms, no one would think of enumerating stones as weapons, which are better known in popular crowds and unarmed tumults. Nobody measures the copious streams of blood which flow in war by bowlfuls, nor limits it to what is shed upon a single altar. No one gives the name of sheep to those who fall in battle with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of duty and with patience, rather than fighting in self-defence. In short, as he says, "they roll as sacred stones," and not like soldiers fight. Stones are they, even foundation stones, upon which we are ourselves edified--"built," as St. Paul says, "upon the foundation of the apostles," [5027] who, like "consecrated stones," were rolled up and down exposed to the attack of all men. And therefore in this passage He forbids men "to meditate before what they answer" when brought before tribunals, [5028] even as once He suggested to Balaam the message which he had not thought of, [5029] nay, contrary to what he had thought; and promised "a mouth" to Moses, when he pleaded in excuse the slowness of his speech, [5030] and that wisdom which, by Isaiah, He showed to be irresistible: "One shall say, I am the Lord's, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel." [5031] Now, what plea is wiser and more irresistible than the simple and open [5032] confession made in a martyr's cause, who "prevails with God"--which is what "Israel" means? [5033] Now, one cannot wonder that He forbade "premeditation," who actually Himself received from the Father the ability of uttering words in season: "The Lord hath given to me the tongue of the learned, that I should know how to speak a word in season (to him that is weary);" [5034] except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one's nearest friends are predicted, and calumny out of hatred to His name, [5035] I need not again refer to. But "by patience," [5036] says He, "ye shall yourselves be saved." [5037] Of this very patience the Psalm says, "The patient endurance of the just shall not perish for ever;" [5038] because it is said in another Psalm, "Precious (in the sight of the Lord) is the death of the just"--arising, no doubt, out of their patient endurance, so that Zechariah declares: "A crown shall be to them that endure." [5039] But that you may not boldly contend that it was as announcers of another god that the apostles were persecuted by the Jews, remember that even the prophets suffered the same treatment of the Jews, and that they were not the heralds of any other god than the Creator. Then, having shown what was to be the period of the destruction, even "when Jerusalem should begin to be compassed with armies," [5040] He described the signs of the end of all things: "portents in the sun, and the moon, and the stars, and upon the earth distress of nations in perplexity--like the sea roaring--by reason of their expectation of the evils which are coming on the earth." [5041] That "the very powers also of heaven have to be shaken," [5042] you may find in Joel: "And I will show wonders in the heavens and in the earth--blood and fire, and pillars of smoke; the sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come." [5043] In Habakkuk also you have this statement: "With rivers shall the earth be cleaved; the nations shall see thee, and be in pangs. Thou shalt disperse the waters with thy step; the deep uttered its voice; the height of its fear was raised; [5044] the sun and the moon stood still in their course; into light shall thy coruscations go; and thy shield shall be (like) the glittering of the lightning's flash; in thine anger thou shalt grind the earth, and shalt thresh the nations in thy wrath." [5045] There is thus an agreement, I apprehend, between the sayings of the Lord and of the prophets touching the shaking of the earth, and the elements, and the nations thereof. But what does the Lord say afterwards? "And then shall they see the Son of man coming from the heavens with very great power. And when these things shall come to pass, ye shall look up, and raise your heads; for your redemption hath come near," that is, at the time of the kingdom, of which the parable itself treats. [5046] "So likewise ye, when ye shall see these things come to pass, know ye that the kingdom of God is nigh at hand." [5047] This will be the great day of the Lord, and of the glorious coming of the Son of man from heaven, of which Daniel wrote: "Behold, one like the Son of man came with the clouds of heaven," [5048] etc. "And there was given unto Him the kingly power," [5049] which (in the parable) "He went away into a far country to receive for Himself," leaving money to His servants wherewithal to trade and get increase [5050] --even (that universal kingdom of) all nations, which in the Psalm the Father had promised to give to Him: Ask of me, and I will give Thee the heathen for Thine inheritance." [5051] "And all that glory shall serve Him; His dominion shall be an everlasting one, which shall not be taken from Him, and His kingdom that which shall not be destroyed," [5052] because in it "men shall not die, neither shall they marry, but be like the angels." [5053] It is about the same advent of the Son of man and the benefits thereof that we read in Habakkuk: "Thou wentest forth for the salvation of Thy people, even to save Thine anointed ones," [5054] --in other words, those who shall look up and lift their heads, being redeemed in the time of His kingdom. Since, therefore, these descriptions of the promises, on the one hand, agree together, as do also those of the great catastrophes, on the other--both in the predictions of the prophets and the declarations of the Lord, it will be impossible for you to interpose any distinction between them, as if the catastrophes could be referred to the Creator, as the terrible God, being such as the good god (of Marcion) ought not to permit, much less expect--whilst the promises should be ascribed to the good god, being such as the Creator, in His ignorance of the said god, could not have predicted. If, however, He did predict these promises as His own, since they differ in no respect from the promises of Christ, He will be a match in the freeness of His gifts with the good god himself; and evidently no more will have been promised by your Christ than by my Son of man. (If you examine) the whole passage of this Gospel Scripture, from the inquiry of the disciples [5055] down to the parable of the fig-tree [5056] you will find the sense in its connection suit in every point the Son of man, so that it consistently ascribes to Him both the sorrows and the joys, and the catastrophes and the promises; nor can you separate them from Him in either respect. For as much, then, as there is but one Son of man whose advent is placed between the two issues of catastrophe and promise, it must needs follow that to that one Son of man belong both the judgments upon the nations, and the prayers of the saints. He who thus comes in midway so as to be common to both issues, will terminate one of them by inflicting judgment on the nations at His coming; and will at the same time commence the other by fulfilling the prayers of His saints: so that if (on the one hand) you grant that the coming of the Son of man is (the advent) of my Christ, then, when you ascribe to Him the infliction of the judgments which precede His appearance, you are compelled also to assign to Him the blessings which issue from the same. If (on the other hand) you will have it that it is the coming of your Christ, then, when you ascribe to him the blessings which are to be the result of his advent, you are obliged to impute to him likewise the infliction of the evils which precede his appearance. For the evils which precede, and the blessings which immediately follow, the coming of the Son of man, are both alike indissolubly connected with that event. Consider, therefore, which of the two Christs you choose to place in the person of the Son of man, to whom you may refer the execution of the two dispensations. You make either the Creator a most beneficent God, or else your own god terrible in his nature! Reflect, in short, on the picture presented in the parable: "Behold the fig-tree, and all the trees; when they produce their fruit, men know that summer is at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is very near." [5057] Now, if the fructification of the common trees [5058] be an antecedent sign of the approach of summer, so in like manner do the great conflicts of the world indicate the arrival of that kingdom which they precede. But every sign is His, to whom belong the thing of which it is the sign; and to everything is appointed its sign by Him to whom the thing belongs. If, therefore, these tribulations are the signs of the kingdom, just as the maturity of the trees is of the summer, it follows that the kingdom is the Creator's to whom are ascribed the tribulations which are the signs of the kingdom. Since the beneficent Deity had premised that these things must needs come to pass, although so terrible and dreadful, as they had been predicted by the law and the prophets, therefore He did not destroy the law and the prophets, when He affirmed that what had been foretold therein must be certainly fulfilled. He further declares, "that heaven and earth shall not pass away till all things be fulfilled." [5059] What things, pray, are these? Are they the things which the Creator made? Then the elements will tractably endure the accomplishment of their Maker's dispensation. If, however, they emanate from your excellent god, I much doubt whether [5060] the heaven and earth will peaceably allow the completion of things which their Creator's enemy has determined! If the Creator quietly submits to this, then He is no "jealous God." But let heaven and earth pass away, since their Lord has so determined; only let His word remain for evermore! And so Isaiah predicted that it should. [5061] Let the disciples also be warned, "lest their hearts be overcharged with surfeiting and drunkenness, and cares of this world; and so that day come upon them unawares, like a snare" [5062] --if indeed they should forget God amidst the abundance and occupation of the world. Like this will be found the admonition of Moses,--so that He who delivers from "the snare" of that day is none other than He who so long before addressed to men the same admonition. [5063] Some places there were in Jerusalem where to teach; other places outside Jerusalem whither to retire [5064] --"in the day-time He was teaching in the temple;" just as He had foretold by Hosea: "In my house did they find me, and there did I speak with them." [5065] "But at night He went out to the Mount of Olives." For thus had Zechariah pointed out: "And His feet shall stand in that day on the Mount of Olives." [5066] Fit hours for an audience there also were. "Early in the morning" [5067] must they resort to Him, who (having said by Isaiah, "The Lord giveth me the tongue of the learned") added, "He hath appointed me the morning, and hath also given me an ear to hear." [5068] Now if this is to destroy the prophets, [5069] what will it be to fulfil them? __________________________________________________________________ [5015] See above: book iii. chap. xv. and xvi. pp. 333, 334. [5016] The illam here refers to the nominum proprietas, i.e., His title Christ and His name Jesus. [5017] Transnominaret. [5018] Proinde. [5019] Luke xxi. 8. [5020] Consimilem: of course Marcion's Christ; the Marcionite being challenged in the "you." [5021] Luke xxi. 9-11. [5022] Compare, in Luke xxi., verses 9, 22, 28, 31-33, 35, and 36. [5023] Verses 12, 13. [5024] Omnipotens: pantokrator (Sept.); of hosts--A.V. [5025] Zech. ix. 15, 16 (Septuagint). [5026] Allophylis. [5027] Eph. ii. 20. [5028] Luke xxi. 12-14. [5029] Num. xxii.-xxiv. [5030] Ex. iv. 10-12. [5031] Isa. xliv. 5. [5032] Exserta. [5033] See Gen. xxxii. 28. [5034] Isa. l. 4. [5035] Luke xxi. 16, 17. [5036] Per tolerantiam: "endurance." [5037] Comp. Luke xxi. 19 with Matt. xxiv. 13. [5038] Ps. ix. 18. [5039] After the Septuagint he makes a plural appellative ("eis qui toleraverint," LXX. tois hupomenonsi) of the Hebrew lchlm, which in A.V. and the Vulgate (and also Gesenius and Fuerst) is the dative of a proper name. [5040] Luke xxi. 20. [5041] Luke xxi. 25, 26. [5042] Luke xxi. 26. [5043] Joel iii. 30, 31. [5044] Elata: "fear was raised to its very highest." [5045] Hab. iii. 9-12 (Septuagint). [5046] Luke xxi. 27, 28. [5047] Luke xxi. 31. [5048] Dan. vii. 13. [5049] Dan. vii. 14. [5050] Luke xix. 12, 13, etc. [5051] Ps. ii. 8. [5052] Dan. vii. 14. [5053] Luke xx. 35, 36. [5054] Hab. iii. 13. [5055] In Luke xxi. 7. [5056] Luke xxi. 33. [5057] Luke xxi. 29-31. [5058] Arbuscularum. [5059] Luke xxi. 33. [5060] Nescio an. [5061] Isa. xl. 8. [5062] Luke xxi. 34, 35. [Here follows a rich selection of parallels to Luke xxi. 34-38.] [5063] Comp. Deut. viii. 12-14. [5064] Luke xxi. 37. [5065] Hosea xii. 4. One reading of the LXX. is, en to oiko mou heuresan me. [5066] Zech. xiv. 4. [5067] Luke xxi. 38. [5068] Isa. l. 4. [5069] Literally, "the prophecies." __________________________________________________________________ Chapter XL.--How the Steps in the Passion of the Saviour Were Predetermined in Prophecy. The Passover. The Treachery of Judas. The Institution of the Lord's Supper. The Docetic Error of Marcion Confuted by the Body and the Blood of the Lord Jesus Christ. In like manner does He also know the very time it behoved Him to suffer, since the law prefigures His passion. Accordingly, of all the festal days of the Jews He chose the passover. [5070] In this Moses had declared that there was a sacred mystery: [5071] "It is the Lord's passover." [5072] How earnestly, therefore, does He manifest the bent of His soul: "With desire I have desired to eat this passover with you before I suffer." [5073] What a destroyer of the law was this, who actually longed to keep its passover! Could it be that He was so fond of Jewish lamb? [5074] But was it not because He had to be "led like a lamb to the slaughter; and because, as a sheep before her shearers is dumb, so was He not to open His mouth," [5075] that He so profoundly wished to accomplish the symbol of His own redeeming blood? He might also have been betrayed by any stranger, did I not find that even here too He fulfilled a Psalm: "He who did eat bread with me hath lifted up [5076] his heel against me." [5077] And without a price might He have been betrayed. For what need of a traitor was there in the case of one who offered Himself to the people openly, and might quite as easily have been captured by force as taken by treachery? This might no doubt have been well enough for another Christ, but would not have been suitable in One who was accomplishing prophecies. For it was written, "The righteous one did they sell for silver." [5078] The very amount and the destination [5079] of the money, which on Judas' remorse was recalled from its first purpose of a fee, [5080] and appropriated to the purchase of a potter's field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah: [5081] "And they took the thirty pieces of silver, the price of Him who was valued [5082] and gave them for the potter's field." When He so earnestly expressed His desire to eat the passover, He considered it His own feast; for it would have been unworthy of God to desire to partake of what was not His own. Then, having taken the bread and given it to His disciples, He made it His own body, by saying, "This is my body," [5083] that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. [5084] An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say,) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us. It would contribute very well to the support of Marcion's theory of a phantom body, [5085] that bread should have been crucified! But why call His body bread, and not rather (some other edible thing, say) a melon, [5086] which Marcion must have had in lieu of a heart! He did not understand how ancient was this figure of the body of Christ, who said Himself by Jeremiah: "I was like a lamb or an ox that is brought to the slaughter, and I knew not that [5087] they devised a device against me, saying, Let us cast the tree upon His bread," [5088] which means, of course, the cross upon His body. And thus, casting light, as He always did, upon the ancient prophecies, [5089] He declared plainly enough what He meant by the bread, when He called the bread His own body. He likewise, when mentioning the cup and making the new testament to be sealed "in His blood," [5090] affirms the reality of His body. For no blood can belong to a body which is not a body of flesh. If any sort of body were presented to our view, which is not one of flesh, not being fleshly, it would not possess blood. Thus, from the evidence of the flesh, we get a proof of the body, and a proof of the flesh from the evidence of the blood. In order, however, that you may discover how anciently wine is used as a figure for blood, turn to Isaiah, who asks, "Who is this that cometh from Edom, from Bosor with garments dyed in red, so glorious in His apparel, in the greatness of his might? Why are thy garments red, and thy raiment as his who cometh from the treading of the full winepress?" [5091] The prophetic Spirit contemplates the Lord as if He were already on His way to His passion, clad in His fleshly nature; and as He was to suffer therein, He represents the bleeding condition of His flesh under the metaphor of garments dyed in red, as if reddened in the treading and crushing process of the wine-press, from which the labourers descend reddened with the wine-juice, like men stained in blood. Much more clearly still does the book of Genesis foretell this, when (in the blessing of Judah, out of whose tribe Christ was to come according to the flesh) it even then delineated Christ in the person of that patriarch, [5092] saying, "He washed His garments in wine, and His clothes in the blood of grapes" [5093] --in His garments and clothes the prophecy pointed out his flesh, and His blood in the wine. Thus did He now consecrate His blood in wine, who then (by the patriarch) used the figure of wine to describe His blood. __________________________________________________________________ [5070] Luke xxii. i. [5071] Sacramentum. [5072] Lev. xxiii. 5. [5073] Luke xxii. 15. [5074] Vervecina Judaica. In this rough sarcasm we have of course our author's contempt of Marcionism. [5075] Isa. liii. 7. [5076] Levabit: literally, "shall lift up," etc. [5077] Ps. xli. 9. [5078] Amos ii. 6. [5079] Exitum. [5080] Revocati. [5081] This passage more nearly resembles Zech. xi. 12 and 13 than anything in Jeremiah, although the transaction in Jer. xxxii. 7-15 is noted by the commentators, as referred to. Tertullian had good reason for mentioning Jeremiah and not Zechariah, because the apostle whom he refers to (Matt. xxvii. 3-10) had distinctly attributed the prophecy to Jeremiah ("Jeremy the prophet," ver. 9). This is not the place to do more than merely refer to the voluminous controversy which has arisen from the apostle's mention of Jeremiah instead of Zechariah. It is enough to remark that Tertullian's argument is unaffected by the discrepancy in the name of the particular prophet. On all hands the prophecy is admitted, and this at once satisfies our author's argument. For the ms. evidence in favour of the unquestionably correct reading, tote eplerothe to rhethen dia Ieremiou tou prophetou, k.t.l., the reader is referred to Dr. Tregelles' Critical Greek Testament, in loc.; only to the convincing amount of evidence collected by the very learned editor must now be added the subsequently obtained authority of Tischendorf's Codex Sinaiticus. [5082] Appretiati vel honorati. There is nothing in the original or the Septuagint to meet the second word honorati, which may refer to the "honorarium," or "fee paid on admission to a post of honour,"--a term of Roman law, and referred to by Tertullian himself. [5083] Luke xxii. 19. [See Jewell's Challenge, p. 266, supra.] [5084] Corpus veritatis: meant as a thrust against Marcion's Docetism. [5085] Ad vanitatem Marcionis. [Note 9, p. 289.] [5086] Peponem. In his De Anima, c. xxxii., he uses this word in strong irony: "Cur non magis et pepo, tam insulsus." [5087] [This text, imperfectly quoted in the original, is filled out by Dr. Holmes.] [5088] So the Septuagint in Jer. xi. 19, Xulon eis ton arton autou (A.V. "Let us destroy the tree with the fruit"). See above, book iii. chap. xix. p. 337. [5089] Illuminator antiquitatum. This general phrase includes typical ordinances under the law, as well as the sayings of the prophets. [5090] Luke xxii. 20. [5091] Isa. lxiii. 1 (Sept. slightly altered). [5092] In Juda. [5093] Gen. xlix. 11. __________________________________________________________________ Chapter XLI.--The Woe Pronounced on the Traitor a Judicial Act, Which Disproves Christ to Be Such as Marcion Would Have Him to Be. Christ's Conduct Before the Council Explained. Christ Even Then Directs the Minds of His Judges to the Prophetic Evidences of His Own Mission. The Moral Responsibility of These Men Asserted. "Woe," says He, "to that man by whom the Son of man is betrayed!" [5094] Now it is certain that in this woe must be understood the imprecation and threat of an angry and incensed Master, unless Judas was to escape with impunity after so vast a sin. If he were meant to escape with impunity, the "woe" was an idle word; if not, he was of course to be punished by Him against whom he had committed the sin of treachery. Now, if He knowingly permitted the man, whom He [5095] deliberately elected to be one of His companions, to plunge into so great a crime, you must no longer use an argument against the Creator in Adam's case, which may now recoil on your own God: [5096] either that he was ignorant, and had no foresight to hinder the future sinner; [5097] or that he was unable to hinder him, even if he was ignorant; [5098] or else that he was unwilling, even if he had the foreknowledge and the ability; and so deserved the stigma of maliciousness, in having permitted the man of his own choice to perish in his sin. I advise you therefore (willingly) to acknowledge the Creator in that god of yours, rather than against your will to be assimilating your excellent god to Him. For in the case of Peter, [5099] too, he gives you proof that he is a jealous God, when he destined the apostle, after his presumptuous protestations of zeal, to a flat denial of him, rather than prevent his fall. [5100] The Christ of the prophets was destined, moreover, to be betrayed with a kiss, [5101] for He was the Son indeed of Him who was "honoured with the lips" by the people. [5102] When led before the council, He is asked whether He is the Christ. [5103] Of what Christ could the Jews have inquired [5104] but their own? Why, therefore, did He not, even at that moment, declare to them the rival (Christ)? You reply, In order that He might be able to suffer. In other words, that this most excellent god might plunge men into crime, whom he was still keeping in ignorance. But even if he had told them, he would yet have to suffer. For he said, "If I tell you, ye will not believe." [5105] And refusing to believe, they would have continued to insist on his death. And would he not even more probably still have had to suffer, if had announced himself as sent by the rival god, and as being, therefore, the enemy of the Creator? It was not, then, in order that He might suffer, that He at that critical moment refrained from proclaiming [5106] Himself the other Christ, but because they wanted to extort a confession from His mouth, which they did not mean to believe even if He had given it to them, whereas it was their bounden duty to have acknowledged Him in consequence of His works, which were fulfilling their Scriptures. It was thus plainly His course to keep Himself at that moment unrevealed, [5107] because a spontaneous recognition was due to Him. But yet for all this, He with a solemn gesture [5108] says, "Hereafter shall the Son of man sit on the right hand of the power of God." [5109] For it was on the authority of the prophecy of Daniel that He intimated to them that He was "the Son of man," [5110] and of David's Psalm, that He would "sit at the right hand of God." [5111] Accordingly, after He had said this, and so suggested a comparison of the Scripture, a ray of light did seem to show them whom He would have them understand Him to be; for they say: "Art thou then the Son of God?" [5112] Of what God, but of Him whom alone they knew? Of what God but of Him whom they remembered in the Psalm as having said to His Son, "Sit Thou on my right hand?" Then He answered, "Ye say that I am;" [5113] as if He meant: It is ye who say this--not I. But at the same time He allowed Himself to be all that they had said, in this their second question. [5114] By what means, however, are you going to prove to us that they pronounced the sentence "Ergo tu filius Dei es" interrogatively, and not affirmatively? [5115] Just as, (on the one hand,) because He had shown them in an indirect manner, [5116] by passages of Scripture, that they ought to regard Him as the Son of God, they therefore meant their own words, "Thou art then the Son of God," to be taken in a like (indirect) sense, [5117] as much as to say, "You do not wish to say this of yourself plainly," [5118] so, (on the other hand,) He likewise answered them, "Ye say that I am," in a sense equally free from doubt, even affirmatively; [5119] and so completely was His statement to this effect, that they insisted on accepting that sense which His statement indicated. [5120] __________________________________________________________________ [5094] Luke xxii. 22. [5095] Ipse. [5096] This is an argumentum ad hominem against Marcion for his cavil, which was considered above in book ii. chap. v.-viii. p. 300. [5097] Obstitit peccaturo. [5098] Si ignorabat. One would have expected "si non ignorabat," like the "si sciebat" of the next step in the argument. [5099] The original of this not very clear sentence is: "Nam et Petrum præsumptorie aliquid elocutum negationi potius destinando zeloten deum tibi ostendit." [5100] Luke xxii. 34 and 54-62. [5101] Luke xxii. 47-49. [5102] Isa. xxix. 13. [5103] Luke xxii. 66, 67. [5104] Oehler's admirable edition is also carefully printed for the most part, but surely his quæsisset must here be quæsissent. [5105] Luke xxii. 67. [5106] Supersedit ostendere. [5107] i.e., not to answer that question of theirs. This seems to be the force of the perfect tense, "occultasse se." [5108] He makes Jesus stretch forth His hand, porrigens manum inquit. [5109] Luke xxii. 69. [5110] Dan. vii. 13. [5111] Ps. cx. 1. [5112] Luke xxii. 70. [5113] Luke xxii. 70. [5114] Or does he suppose that they repeated this same question twice? His words are, "dum rursus interrogant." [5115] Either, "Art thou," or, "Thou art, then, the Son of God." [5116] Oblique. [5117] Ut, quia...sic senserunt. [5118] Aperte. [5119] Æque ita et ille confirmative respondit. [5120] Ut perseveraverint in eo quod pronuntiatio sapiebat....See Luke xxii. 71. __________________________________________________________________ Chapter XLII.--Other Incidents of the Passion Minutely Compared with Prophecy. Pilate and Herod. Barabbas Preferred to Jesus. Details of the Crucifixion. The Earthquake and the Mid-Day Darkness. All Wonderfully Foretold in the Scriptures of the Creator. Christ's Giving Up the Ghost No Evidence of Marcion's Docetic Opinions. In His Sepulture There is a Refutation Thereof. For when He was brought before Pilate, they proceeded to urge Him with the serious charge [5121] , of declaring Himself to be Christ the King; [5122] that is, undoubtedly, as the Son of God, who was to sit at God's right hand. They would, however, have burdened Him [5123] with some other title, if they had been uncertain whether He had called Himself the Son of God--if He had not pronounced the words, "Ye say that I am," so as (to admit) that He was that which they said He was. Likewise, when Pirate asked Him, "Art thou Christ (the King)?" He answered, as He had before (to the Jewish council) [5124] "Thou sayest that I am" [5125] in order that He might not seem to have been driven by a fear of his power to give him a fuller answer. "And so the Lord hath stood on His trial." [5126] And he placed His people on their trial. The Lord Himself comes to a trial with "the elders and rulers of the people," as Isaiah predicted. [5127] And then He fulfilled all that had been written of His passion. At that time "the heathen raged, and the people imagined vain things; the kings of the earth set themselves, and the rulers gathered themselves together against the Lord and against His Christ." [5128] The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously [5129] by Pilate, [5130] the words of Hosea were accomplished, for he had prophesied of Christ: "And they shall carry Him bound as a present to the king." [5131] Herod was "exceeding glad" when he saw Jesus, but he heard not a word from Him. [5132] For, "as a lamb before the shearer is dumb, so He opened not His mouth," [5133] because "the Lord had given to Him a disciplined tongue, that he might know how and when it behoved Him to speak" [5134] --even that "tongue which clove to His jaws," as the Psalm [5135] said it should, through His not speaking. Then Barabbas, the most abandoned criminal, is released, as if he were the innocent man; while the most righteous Christ is delivered to be put to death, as if he were the murderer. [5136] Moreover two malefactors are crucified around Him, in order that He might be reckoned amongst the transgressors. [5137] Although His raiment was, without doubt, parted among the soldiers, and partly distributed by lot, yet Marcion has erased it all (from his Gospel), [5138] for he had his eye upon the Psalm: "They parted my garments amongst them, and cast lots upon my vesture." [5139] You may as well take away the cross itself! But even then the Psalm is not silent concerning it: "They pierced my hands and my feet." [5140] Indeed, the details of the whole event are therein read: "Dogs compassed me about; the assembly of the wicked enclosed me around. All that looked upon me laughed me to scorn; they did shoot out their lips and shake their heads, (saying,) He hoped in God, let Him deliver Him." [5141] Of what use now is (your tampering with) the testimony of His garments? If you take it as a booty for your false Christ, still all the Psalm (compensates) the vesture of Christ. [5142] But, behold, the very elements are shaken. For their Lord was suffering. If, however, it was their enemy to whom all this injury was done, the heaven would have gleamed with light, the sun would have been even more radiant, and the day would have prolonged its course [5143] --gladly gazing at Marcion's Christ suspended on his gibbet! These proofs [5144] would still have been suitable for me, even if they had not been the subject of prophecy. Isaiah says: "I will clothe the heavens with blackness." [5145] This will be the day, concerning which Amos also writes: And it shall come to pass in that day, saith the Lord, that the sun shall go down at noon and the earth shall be dark in the clear day." [5146] (At noon) [5147] the veil of the temple was rent" [5148] by the escape of the cherubim, [5149] which "left the daughter of Sion as a cottage in a vineyard, as a lodge in a garden of cucumbers." [5150] With what constancy has He also, in Psalm xxx., laboured to present to us the very Christ! He calls with a loud voice to the Father, "Into Thine hands I commend my spirit," [5151] that even when dying He might expend His last breath in fulfilling the prophets. Having said this, He gave up the ghost." [5152] Who? Did the spirit [5153] give itself up; or the flesh the spirit? But the spirit could not have breathed itself out. That which breathes is one thing, that which is breathed is another. If the spirit is breathed it must needs be breathed by another. If, however, there had been nothing there but spirit, it would be said to have departed rather than expired. [5154] What, however, breathes out spirit but the flesh, which both breathes the spirit whilst it has it, and breathes it out when it loses it? Indeed, if it was not flesh (upon the cross), but a phantom [5155] of flesh (and [5156] a phantom is but spirit, and [5157] so the spirit breathed its own self out, and departed as it did so), no doubt the phantom departed, when the spirit which was the phantom departed: and so the phantom and the spirit disappeared together, and were nowhere to be seen. [5158] Nothing therefore remained upon the cross, nothing hung there, after "the giving up of the ghost;" [5159] there was nothing to beg of Pilate, nothing to take down from the cross, nothing to wrap in the linen, nothing to lay in the new sepulchre. [5160] Still it was not nothing [5161] that was there. What was there, then? If a phantom Christ was yet there. If Christ had departed, He had taken away the phantom also. The only shift left to the impudence of the heretics, is to admit that what remained there was the phantom of a phantom! But what if Joseph knew that it was a body which he treated with so much piety? [5162] That same Joseph "who had not consented" with the Jews in their crime? [5163] The "happy man who walked not in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful." [5164] __________________________________________________________________ [5121] Onerare coeperunt. [5122] "King Messiah;" legonta heauton Christon basilea einai, Luke xxiii. 1, 2. [5123] Gravassent. [5124] Proinde. [5125] Luke xxiii. 3. [5126] Constitutus est in judicio. The Septuagint is katastesetai eis krisin, "shall stand on His trial." [5127] Isa. iii. 13, 14 (Septuagint). [5128] Ps. ii. 1, 2. [5129] Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This xenion was the Roman lautia, "a state entertainment to distinguished foreigners in the city." [5130] Luke xxiii. 7. [5131] Hos. x. 6 (Sept. xenia to basilei). [5132] Luke xxiii. 8, 9. [5133] Isa. liii. 7. [5134] Isa. l. 4 (Sept.). [5135] Ps. xxii. 15. [5136] Luke xxiii. 25. [5137] Comp. Luke xxiii. 33 with Isa. liii. 12. [5138] This remarkable suppression was made to escape the wonderful minuteness of the prophetic evidence to the details of Christ's death. [5139] Ps. xxii. 18. [5140] Ps. xxii. 16. [5141] Ps. xxii. 16, 7, 8. [5142] We append the original of these obscure sentences: "Quo jam testimonium vestimentorum? Habe falsi tui prædam; totus psalmus vestimenta sunt Christi." The general sense is apparent. If Marcion does suppress the details about Christ's garments at the cross, to escape the inconvenient proof they afford that Christ is the object of prophecies, yet there are so many other points of agreement between this wonderful Psalm and St. Luke's history of the crucifixion (not expunged, as it would seem, by the heretic), that they quite compensate for the loss of this passage about the garments (Oehler). [5143] Comp. Josh. x. 13. [5144] Argumenta. [5145] Isa. l. 3. [5146] Amos viii. 9. [5147] Here you have the meaning of the sixth hour. [5148] Luke xxiii. 45. [5149] Ezek. xi. 22, 23. [5150] Isa. i. 8. [5151] Comp. Luke xxiii. 46 with Ps. xxxi. 5. [5152] Luke xxiii. 46. [5153] Spiritus: or "breath." [5154] Expirasse: considered actively, "breathed out," in reference to the "expiravit" of the verse 46 above. [5155] A sharp rebuke of Marcion's Docetism here follows. [5156] Autem. [5157] Autem. [5158] Nusquam comparuit phantasma cum spiritu. [5159] Post expirationem. [5160] See these stages in Luke xxiii. 47-55. [5161] Non nihil: "a something." [5162] This argument is also used by Epiphanius to prove the reality of Christ's body, Hæres. xl. Confut. 74. The same writer also employs for the same purpose the incident of the women returning from the sepulchre, which Tertullian is going to adduce in his next chapter, Confut. 75 (Oehler). [5163] Luke xxiii. 51. [5164] Ps. i. 1. __________________________________________________________________ Chapter XLIII.--Conclusions. Jesus as the Christ of the Creator Proved from the Events of the Last Chapter of St. Luke. The Pious Women at the Sepulchre. The Angels at the Resurrection. The Manifold Appearances of Christ After the Resurrection. His Mission of the Apostles Amongst All Nations. All Shown to Be in Accordance with the Wisdom of the Almighty Father, as Indicated in Prophecy. The Body of Christ After Death No Mere Phantom. Marcion's Manipulation of the Gospel on This Point. It was very meet that the man who buried the Lord should thus be noticed in prophecy, and thenceforth be "blessed;" [5165] since prophecy does not omit the (pious) office of the women who resorted before day-break to the sepulchre with the spices which they had prepared. [5166] For of this incident it is said by Hosea: "To seek my face they will watch till day-light, saying unto me, Come, and let us return to the Lord: for He hath taken away, and He will heal us; He hath smitten, and He will bind us up; after two days will He revive us: in the third day He will raise us up." [5167] For who can refuse to believe that these words often revolved [5168] in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when "they found not the body (of the Lord Jesus)," [5169] "His sepulture was removed from the midst of them," [5170] according to the prophecy of Isaiah. "Two angels however, appeared there." [5171] For just so many honorary companions [5172] were required by the word of God, which usually prescribes "two witnesses." [5173] Moreover, the women, returning from the sepulchre, and from this vision of the angels, were foreseen by Isaiah, when he says, "Come, ye women, who return from the vision;" [5174] that is, "come," to report the resurrection of the Lord. It was well, however, that the unbelief of the disciples was so persistent, in order that to the last we might consistently maintain that Jesus revealed Himself to the disciples as none other than the Christ of the prophets. For as two of them were taking a walk, and when the Lord had joined their company, without its appearing that it was He, and whilst He dissembled His knowledge of what had just taken place, [5175] they say: "But we trusted that it had been He which should have redeemed Israel," [5176] --meaning their own, that is, the Creator's Christ. So far had He been from declaring Himself to them as another Christ! They could not, however, deem Him to be the Christ of the Creator; nor, if He was so deemed by them, could He have tolerated this opinion concerning Himself, unless He were really He whom He was supposed to be. Otherwise He would actually be the author of error, and the prevaricator of truth, contrary to the character of the good God. But at no time even after His resurrection did He reveal Himself to them as any other than what, on their own showing, they had always thought Him to be. He pointedly [5177] reproached them: "O fools, and slow of heart in not believing that which He spake unto you." [5178] By saying this, He proves that He does not belong to the rival god, but to the same God. For the same thing was said by the angels to the women: "Remember how He spake unto you when He was yet in Galilee, saying, The Son of man must be delivered up, and be crucified, and on the third day rise again." [5179] "Must be delivered up;" and why, except that it was so written by God the Creator? He therefore upbraided them, because they were offended solely at His passion, and because they doubted of the truth of the resurrection which had been reported to them by the women, whereby (they showed that) they had not believed Him to have been the very same as they had thought Him to be. Wishing, therefore, to be believed by them in this wise, He declared Himself to be just what they had deemed Him to be--the Creator's Christ, the Redeemer of Israel. But as touching the reality of His body, what can be plainer? When they were doubting whether He were not a phantom--nay, were supposing that He was one--He says to them, "Why are ye troubled, and why do thoughts arise in your hearts? See [5180] my hands and my feet, that it is I myself; for a spirit hath not bones, as ye see me have." [5181] Now Marcion was unwilling to expunge from his Gospel some statements which even made against him--I suspect, on purpose, to have it in his power from the passages which he did not suppress, when he could have done so, either to deny that he had expunged anything, or else to justify his suppressions, if he made any. But he spares only such passages as he can subvert quite as well by explaining them away as by expunging them from the text. Thus, in the passage before us, he would have the words, "A spirit hath not bones, as ye see me have," so transposed, as to mean, "A spirit, such as ye see me to be, hath not bones;" that is to say, it is not the nature of a spirit to have bones. But what need of so tortuous a construction, when He might have simply said, "A spirit hath not bones, even as you observe that I have not?" Why, moreover, does He offer His hands and His feet for their examination--limbs which consist of bones--if He had no bones? Why, too, does He add, "Know that it is I myself," [5182] when they had before known Him to be corporeal? Else, if He were altogether a phantom, why did He upbraid them for supposing Him to be a phantom? But whilst they still believed not, He asked them for some meat, [5183] for the express purpose of showing them that He had teeth. [5184] And now, as I would venture to believe, [5185] we have accomplished our undertaking. We have set forth Jesus Christ as none other than the Christ of the Creator. Our proofs we have drawn from His doctrines, maxims, [5186] affections, feelings, miracles, sufferings, and even resurrection--as foretold by the prophets. [5187] Even to the last He taught us (the same truth of His mission), when He sent forth His apostles to preach His gospel "among all nations;" [5188] for He thus fulfilled the psalm: "Their sound is gone out through all the earth, and their words to the end of the world." [5189] Marcion, I pity you; your labour has been in vain. For the Jesus Christ who appears in your Gospel is mine. __________________________________________________________________ [5165] The first word of the passage just applied to Joseph. [5166] Luke xxiv. 1. [5167] Hos. v. 15 and vi. 1, 2. [5168] Volutata. [5169] Luke xxiv. 3. [5170] Isa. lvii. 2, according to the Septuagint, he taphe autou ertai ek tou mesou. [5171] Luke xxiv. 4. [5172] Tot fere laterensibus. [5173] Deut. xvii. 6, xix. 15, compared with Matt. xviii. 16 and 2 Cor. xiii. 1. [5174] Isa. xxvii. 11, according to the Septuagint, gunaikes erchomenai apo theas, deute. [5175] Luke xxiv. 13-19. [5176] Luke xxiv. 21. [5177] Plane. [5178] Luke xxiv. 25. [5179] Luke xxiv. 6, 7. [5180] Videte. The original is much stronger pselaphesate me kai idete, "handle me, and see." Two sentences thrown into one. [5181] Luke xxiv. 37-39. [5182] Luke xxiv. 39. [5183] Luke xxiv. 41. [5184] An additional proof that He was no phantom. [5185] Ut opinor. [5186] Sententiis. [5187] Prophetarum. [5188] Luke xxiv. 47 and Matt. xxviii. 19. [5189] Ps. xix. 4. __________________________________________________________________ Dr. Holmes' Note. ------------------------ Dr. Holmes appends the following as a note to the Fourth Book. (See cap. vi. p. 351.) The following statement, abridged from Dr. Lardner (The History of Heretics, chap. x. secs. 35-40), may be useful to the reader, in reference to the subject of the preceding Book:--Marcion received but eleven books of the New Testament, and these strangely curtailed and altered. He divided them into two parts, which he called to Euangelion (the Gospel) and to 'Apostolikon (the Apostolicon). 1. The former contained nothing more than a mutilated, and sometimes interpolated, edition of St. Luke; the name of that evangelist, however, he expunged from the beginning of his copy. Chaps. i. and ii. he rejected entirely, and began at iii. 1, reading the opening verse thus: "In the xv. year of Tiberius Cæsar, God descended into Capernaum, a city of Galilee." 2. According to Irenæus, Epiphanius, and Theodoret, he rejected the genealogy and baptism of Christ; whilst from Tertullian's statement (chap. vii.) it seems likely that he connected what part of chap. iii.--vers. 1, 2--he chose to retain, with chap. iv. 31, at a leap. 3. He further eliminated the history of the temptation. That part of chap. iv. which narrates Christ's going into the synagogue at Nazareth and reading out of Isaiah he also rejected, and all afterwards to the end of ver. 30. 4. Epiphanius mentions sundry slight alterations in capp. v. 14, 24, vi. 5, 17. In chap. viii. 19 he expunged he meter autou, kai adelphoi autou. From Tertullian's remarks (chap. xix.), it would seem at first as if Marcion had added to his Gospel that answer of our Saviour which we find related by St. Matthew, chap. xii. 48: "Who is my mother, and who are my brethren?" For he represents Marcion (as in De carne Christi, vii., he represents other heretics, who deny the nativity) as making use of these words for his favourite argument. But, after all, Marcion might use these words against those who allowed the authenticity of Matthew's Gospel, without inserting them in his own Gospel; or else Tertullian might quote from memory, and think that to be in Luke which was only in Matthew--as he has done at least in three instances. (Lardner refers two of these instances to passages in chap. vii. of this Book iv., where Tertullian mentions, as erasures from Luke, what really are found in Matthew v. 17 and xv. 24. The third instance referred to by Lardner probably occurs at the end of chap. ix. of this same Book iv., where Tertullian again mistakes Matt. v. 17 for a passage of Luke, and charges Marcion with expunging it; curiously enough, the mistake recurs in chap. xii of the same Book.) In Luke x. 21 Marcion omitted the first pater and the words kai tes ges, that he might not allow Christ to call His Father the Lord of earth, or of this world. The second pater in this verse, not open to any inconvenience, he retained. In chap. xi. 29 he omitted the last words concerning the sign of the prophet Jonah; he also omitted all the 30th, 31st, and 32d; in ver. 42 he read klesin, calling,' instead of krisin judgment.' He rejected verses 49, 50, 51, because the passage related to the prophets. He entirely omitted chap. xii. 6; whilst in ver. 8 he read emprosthen tou Theou instead of emprosthen ton angelon tou Theou. He seems to have left out all the 28th verse, and expunged humon from verses 30 and 32, reading only ho pater. In ver. 38, instead of the words en te deutera phulake, kai en te trite phulake, he read en te hesperine phulake. In chap. xiii. he omitted the first five verses, whilst in the 28th verse of the same chapter, where we read, "When ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and ye yourselves thrust out," he read (by altering, adding, and transposing), "When ye shall see all the just in the kingdom of God, and you yourselves cast out, and bound without, there shall be weeping and gnashing of teeth." He likewise excluded all the remaining verses of this chapter. All chap. xv. after the 10th verse, in which is contained the parable of the prodigal son, he eliminated from his Gospel. In xvii. 10 he left out all the words after legete. He made many alterations in the story of the ten lepers; he left out part of ver. 12, all of ver. 13, and altered ver. 14, reading thus: "There met Him ten lepers; and He sent them away, saying, Show yourselves to the priest;" after which he inserted a clause from chap. iv. 27: "There were many lepers in the days of Eliseus the prophet, but none of them were cleansed, but Naaman the Syrian." In chap. xviii. 19 he added the words ho pater, and in ver. 20 altered oidas, thou knowest, into the first person. He entirely omitted verses 31-33, in which our blessed Saviour declares that the things foretold by the prophets concerning His sufferings, and death, and resurrection, should all be fulfilled. He expunged nineteen verses out of chap. xix., from the end of ver. 27 to the beginning of ver. 47. In chap. xx. he omitted ten verses, from the end of ver. 8 to the end of ver. 18. He rejected also verses 37 and 38, in which there is a reference to Moses. Marcion also erased of chap. xxi. the first eighteen verses, as well as verses 21 and 22, on account of this clause, "that all things which are written may be fulfilled;" xx. 16 was left out by him, so also verses 35-37, 50, and 51 (and, adds Lardner, conjecturally, not herein following his authority Epiphanius, also vers. 38 and 49). In chap. xxiii. 2, after the words "perverting the nation," Marcion added, "and destroying the law and the prophets;" and again, after "forbidding to give tribute unto Cæsar," he added, "and perverting women and children." He also erased ver. 43. In chap. xxiv. he omitted that part of the conference between our Saviour and the two disciples going to Emmaus, which related to the prediction of His sufferings, and which is contained in verses 26 and 27. These two verses he omitted, and changed the words at the end of ver. 25, elalesan hoi prophetai, into elalesa humin. Such are the alterations, according to Epiphanius, which Marcion made in his Gospel from St. Luke. Tertullian says (in the 4th chapter of the preceding Book) that Marcion erased the passage which gives an account of the parting of the raiment of our Saviour among the soldiers. But the reason he assigns for the erasure--respiciens Psalmi prophetiam'--shows that in this, as well as in the few other instances which we have already named, where Tertullian has charged Marcion with so altering passages, his memory deceived him into mistaking Matthew for Luke, for the reference to the passage in the Psalm is only given by St. Matthew xxvii. 35. 5. On an impartial review of these alterations, some seem to be but slight; others might be nothing but various readings; but others, again, are undoubtedly designed perversions. There were, however, passages enough left unaltered and unexpunged by the Marcionites, to establish the reality of the flesh and blood of Christ, and to prove that the God of the Jews was the Father of Christ, and of perfect goodness as well as justice. Tertullian, indeed, observes (chap. xliii.) that "Marcion purposely avoided erasing all the passages which made against him, that he might with the greater confidence deny having erased any at all, or at least that what he had omitted was for very good reasons." 6. To show the unauthorized and unwarrantable character of these alterations, omissions, additions, and corruptions, the Catholic Christians asserted that their copies of St. Luke's Gospel were more ancient than Marcion's (so Tertullian in chap. iii. and iv. of this Book iv.); and they maintained also the genuineness and integrity of the unadulterated Gospel, in opposition to that which had been curtailed and altered by him (chap. v.). __________________________________________________________________ Elucidations. ------------------------ I. (Deadly Sins, cap. ix., p. 356.) To maintain a modern and wholly uncatholic system of Penitence, the schoolmen invented a technical scheme of sins mortal and sins venial, which must not be read into the Fathers, who had no such technicalities in mind. By "deadly sins" they meant all such as St. John recognizes (1 John v. 16-17) and none other; that is to say sins of surprise and infirmity, sins having in them no malice or wilful disobedience, such as an impatient word, or a momentary neglect of duty. Should a dying man commit a deliberate sin and then expire, even after a life of love and obedience, who could fail to recognize the fearful nature of such an end? But, should his last word be one of infirmity and weakness, censurable but not involving wilful disobedience, surely we may consider it as provided for by the comfortable words--"there is a sin not unto death." Yet "all unrighteousness is sin," and the Fathers held that all sin should be repented of and confessed before God; because all sin when it is finished bringeth forth death." In St. Augustine's time, when moral theology became systematized in the West, by his mighty genius and influence, the following were recognized degrees of guilt: (1.) Sins deserving excommunication. (2.) Sins requiring to be confessed to the brother offended in order to God's forgiveness, and (3.) sins covered by God's gracious covenant, when daily confessed in the Lord's Prayer, in public, or in private. And this classification was professedly based on Holy Scripture. Thus: (1.) on the text--"To deliver such an one unto Satan, etc." (1 Cor. v. 4-5). (2.) On the text--(Matt. xviii. 15), "Confess your sins one to another, brethren" (James v. 16), and (3.) on the text--(Matt. vi. 12) "Forgive us our trespasses as we forgive them that trespass against us." This last St. Augustine [5190] regards as the "daily medication" of our ordinary life, habitual penitence and faith and the baptismal covenant being presupposed. The modern Trent theology has vastly amplified the scholastic teachings and refinements, and the elevation of Liguori to the rank of a church-doctor has virtually made the whole system de fide with the Latins. The Easterns know nothing of this modern and uncatholic teaching, and it is important that the student of the Ante-Nicene Patrologia should be on his guard against the novel meanings which the Trent theology imposes upon orthodox (Nicene) language. The long ages during which Eastern orthodoxy has been obscured by the sufferings and consequent ignorance of the Greeks, have indeed tainted their doctrinal and practical system, but it still subsists in amazing contrast with Latin impurity. See, on the "indulgences," of the latter, the "Orthodox Theology of Macarius, Bishop of Vinnitza," Tom. II. p. 541, Paris, 1860. II. (Reservation of Baptism, cap. xi., note, p. 361.) It is important, here, to observe the heretical origin of a sinful superstition which becomes conspicuous in the history of Constantine. If the church tolerated it in his case, it was doubtless in view of this extraordinary instance of one, who was a heathen still, at heart, becoming a guardian and protector of the persecuted Faithful. It is probable that he was regarded as a Cyrus or a Nebuchadnezzar whom God had raised up to protect and to deliver His people; who was to be honoured and obeyed as "God's minister" (Rom. xiii. 4.) in so far, and for this purpose. The church was scrupulous and he was superstitious; it would have been difficult to discipline him and worse not to discipline him. Tacitly, therefore, he was treated as a catechumen, but was not formally admitted even to that class. He permitted Heathenism, and while he did so, how could he be received as a Christian? The Christian church never became responsible for his life and character, but strove to reform him and to prepare him for a true confession of Christ at some "convenient season." In this, there seems to have been a great fault somewhere, chargeable perhaps to Eusebius or to some other Christian counsellor; but, when could any one say--"the emperor is sincere and humble and penitent and ought now to be received into the church." It was a political conversion, and as such was accepted, and Constantine was a heathen till near his death. As to his final penitence and acceptance--"Forbear to judge." 2 Kings x. 29-31. Concerning his baptism, see Eusebius, de Vita Const. iv. 61, see also, Mosheim's elaborate and candid views of the whole subject: First Three Centuries, Vol. II. 460-471. III. (Peter, cap. xiii. p. 365.) The great Gallican, Launoy, doctor of the Sorbonne, has proved that the Fathers understand the Rock to be Christ, while, only rarely, and that rhetorically, not dogmatically, St. Peter is called a stone or a rock; a usage to which neither Luther nor Calvin could object. Tertullian himself, when he speaks dogmatically, is in accord with other Fathers, and gives no countenance to the modern doctrine of Rome. See La Papauté, of the Abbé Guettée, pp. 42-61. It is important, also, to note that the primacy of St. Peter, more or less, whatever it may have been in the mind of the Fathers, was wholly personal, in their view. Of the fables which make it hereditary and a purtenance of Rome they knew nothing. IV. (Loans, cap. xvii. p. 372.) The whole subject of usury, in what it consists, etc., deserves to receive more attention than it does in our times, when nominal Christians are steeped in the sin of money-traffic to the injury of neighbours, on a scale truly gigantic. God's word clearly rebukes this sin. So does the Council of Nice. [5191] Now by what is the sin defined? Certainly by the spirit of the Gospel; but, is it also, by the letter? A sophistical casuistry which maintains the letter, and then sophisticates and refines so as to explain it all away, is the product of school divinity and of modern Jesuitry; but even the great Bossuet is its apologist. (See his Traité de l'Usure. opp. ix. p. 49, etc., ed. Paris, 1846.) But for an exhaustive review of the whole matter, I ask attention to Huet, Le Règne Social, etc. (Paris, 1853) pp. 334-345. V. (The Baptist, cap. xviii. p. 375.) The interpretation of Tertullian, however, has the all-important merit (which Bacon and Hooker recognize as cardinal) of flowing from the Scripture without squeezing. (1.) Our Lord sent the message to John as a personal and tender assurance to him. (2.) The story illustrates the decrease of which the Baptist had spoken prophetically (John iii. 30.); and (3.) it sustains the great principle that Christ alone is without sin, this being the one fault recorded of the Baptist, otherwise a singular instance of sinlessness. The B. Virgin's fault (gently reproved by the Lord, John ii. 4.), seems in like manner introduced on this principle of exhibiting the only sinless One, in His Divine perfections as without spot. So even Joseph and Moses (Psalm cvi. 33., and Gen. xlvii. 20.) are shewn "to be but men." The policy of Joseph has indeed been extravagantly censured. VI. (Harshness, cap. xix., note 6., p. 378. Also, cap. xxvi. p. 393.) Tertullian seems with reflect the early view of the church as to our Lord's total abnegation of all filial relations with the Virgin, when He gave to her St. John, instead of Himself, on the Cross. For this purpose He had made him the beloved disciple and doubtless charged him with all the duties with which he was to be clothed. Thus He fulfilled the figurative law of His priesthood, as given by Moses, (Deut. xxxiii. 9.) and crucified himself, from the beginning, according to his own Law (Luke xiv. 26-27.) which he identifies with the Cross, here and also in Matt. x. 37-38. These then are the steps of His own holy example, illustrating His own precept, for doubtless, as "the Son of man," His filial love was superlative and made the sacrifice the sharper: (1.) He taught Joseph that He had no earthly father, when he said--"Wist ye not that I must be in my Father's house," (Luke iii. 49., Revised); but, having established this fact, he then became "subject" to both his parents, till His public ministry began. (2.) At this time, He seems to have admonished His mother, that He could not recognize her authority any longer, (John ii. 4.) having now entered upon His work as the Son of God. (3.) Accordingly, He refused, thenceforth, to know her save only as one of His redeemed, excepting her in nothing from this common work for all the Human Race, (Matt. xii. 48) in the passage which Tertullian so forcibly expounds. (4.) Finally, when St. Mary draws near to the cross, apparently to claim the final recognition of the previous understanding (John ii. 4.) to which the Lord had referred her at Cana--He fulfils His last duty to her in giving her a son instead of Himself, and thereafter (5) recognizes her no more; not even in His messages after the Resurrection, nor when He met her with other disciples. He rewards her, instead, with the infinite love He bears to all His saints, and with the brightest rewards which are bestowed upon Faith. In this consists her superlative excellence and her conspicuous glory among the Redeemed (Luke i. 47-48.) in Christ's account. VII. (Children, cap. xxiii. p. 386.) In this beautiful testimony of our author to the sanctity of marriage, and the blessedness of its fruits, I see his austere spirit reflecting the spirit of Christ so tenderly and so faithfully, in the love of children, that I am warmly drawn to him. I cannot give him up to Montanism at this period of his life and labours. Surely, he was as yet merely persuaded that the prophetic charismata were not extinct, and that they had been received by his Phrygian friends, although he may still have regarded them as prophesying subject to all the infirmities which St. Paul attributes even to persons elevated by spiritual gifts. (1 Cor. xiv.) Why not recognize him in all his merits, until his open and senile lapse is complete? VIII. (Hades, cap. xxxiv. p. 406.) Here again our author shews his unsettled view as to Sheol or Hades, on which see Kaye, pp. 247-250. Here he distinguishes between the Inferi and Abraham's bosom; but (in B. iii. cap. 24.) he has already, more aptly, regarded the Inferi, or Hades, as the common receptacle of departed spirits, where a "great gulf" indeed, separates between the two classes. A caricature may sometimes illustrate characteristic features more powerfully than a true portrait. The French call the highest gallery in theatres, paradis; and I have sometimes explained it by the fact that the modern drama originated in the monkish Mysteries, revived so profanely in our own day. To reconcile the poor to a bad place they gave it the name of Paradise, thus illustrating their Mediæval conceptions; for trickling down from Tertullian his vivid notions seem to have suffused all Western theology on this subject. Thus, then, one vast receptacle receives all the dead. The pit, as we very appropriately call it in English, answers to the place of lost spirits, where the rich man was in torments. Above, are ranged the family of Abraham reclining, as it were, in their father's bosom, by turns. Far above, under skylights, (for the old Mysteries were celebrated in the day-time) is the Paradise, where the Martyrs see God, and are represented as "under the altar" of heaven itself. Now, abandoning our grotesque illustration, but using it for its topography, let us conceive of our own globe, as having a world-wide concavity such as they imagined, from literalizing the under-world of Sheol. In its depths is the Phylace (1 Peter iii. 19.) of "spirits in prison." In a higher region repose the blessed spirits in "Abraham's bosom." Yet nearer to the ethereal vaults, are the martyrs in Paradise, looking out into heavenly worlds. The immensity of the scale does not interfere with the vision of spirits, nor with such communications as Abraham holds with his lost son in the history of Dives and Lazarus. Here indeed Science comes to our aid, for if the telephone permits such conversations while we are in the flesh, we may at least imagine that the subtile spirit can act in like manner, apart from such contrivances. Now, so far as Tertullian is consistent with himself, I think these explanations may clarify his words and references. The Eastern Theology is less inconsistent and bears the marks alike of Plato and of Origen. But of this hereafter. Of a place, such as the Mediæval Purgatory, affirmed as de fide by the Trent creed, the Fathers knew nothing at all. See Vol. II. p. 490, also 522, this Series. __________________________________________________________________ [5190] Opp. Tom. vi. p. 228. Ed. Migne. [5191] Calmet. Opp. i. 483 and Tom. x., p. 525. __________________________________________________________________ Additional Note. ------------------------ (Passage not easy to identify, p. 390, note 14.) Easy enough, by the LXX. See Isaiah lxiii. 3. kai ton ethnon ouk estin aner met' emou. The first verse, referring to Edom, leads our author to accentuate this point of Gentile ignorance. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. ------------------------ Chapter I.--Introductory. The Apostle Paul Himself Not the Preacher of a New God. Called by Jesus Christ, Although After the Other Apostles, His Mission Was from the Creator. States How. The Argument, as in the Case of the Gospel, Confining Proofs to Such Portions of St. Paul's Writings as Marcion Allowed. There is nothing without a beginning but God alone. Now, inasmuch as the beginning occupies the first place in the condition of all things, so it must necessarily take precedence in the treatment of them, if a clear knowledge is to be arrived at concerning their condition; for you could not find the means of examining even the quality of anything, unless you were certain of its existence, and that after discovering its origin. [5192] Since therefore I am brought, in the course of my little work, to this point, [5193] I require to know of Marcion the origin of his apostle [5194] even--I, who am to some degree a new disciple, [5195] the follower of no other master; who at the same time [5196] can believe nothing, except that nothing ought to be believed hastily [5197] (and that I may further say is hastily believed, which is believed without any examination [5198] of its beginning); in short, I who have the best reason possible for bringing this inquiry to a most careful solution, [5199] since a man is affirmed to me to be an apostle whom I do not find mentioned in the Gospel in the catalogue [5200] of the apostles. Indeed, when I hear that this man was chosen by the Lord after He had attained His rest in heaven, I feel that a kind of improvidence is imputable to Christ, for not knowing before that this man was necessary to Him; and because He thought that he must be added to the apostolic body in the way of a fortuitous encounter [5201] rather than a deliberate selection; by necessity (so to speak), and not voluntary choice, although the members of the apostolate had been duly ordained, and were now dismissed to their several missions. Wherefore, O shipmaster of Pontus, [5202] if you have never taken on board your small craft [5203] any contraband goods or smuggler's cargo, if you have never thrown overboard or tampered with a freight, you are still more careful and conscientious, I doubt not, in divine things; and so I should be glad if you would inform us under what bill of lading [5204] you admitted the Apostle Paul on board, who ticketed him, [5205] what owner forwarded him, [5206] who handed him to you, [5207] that so you may land him without any misgiving, [5208] lest he should turn out to belong to him, [5209] who can substantiate his claim to him by producing all his apostolic writings. [5210] He professes himself to be "an apostle"--to use his own words--"not of men, nor by man, but by Jesus Christ." [5211] Of course, any one may make a profession concerning himself; but his profession is only rendered valid by the authority of a second person. One man signs, another countersigns; [5212] one man appends his seal, another registers in the public records. [5213] No one is at once a proposer and a seconder to himself. Besides, you have read, no doubt, that "many shall come, saying, I am Christ." [5214] Now if any one can pretend that he is Christ, how much more might a man profess to be an apostle of Christ! But still, for my own part, I appear [5215] in the character of a disciple and an inquirer; that so I may even thus [5216] both refute your belief, who have nothing to support it, and confound your shamelessness, who make claims without possessing the means of establishing them. Let there be a Christ, let there be an apostle, although of another god; but what matter? since they are only to draw their proofs out of the Testament of the Creator. Because even the book of Genesis so long ago promised me the Apostle Paul. For among the types and prophetic blessings which he pronounced over his sons, Jacob, when he turned his attention to Benjamin, exclaimed, "Benjamin shall ravin as a wolf; in the morning he shall devour the prey, and at night he shall impart nourishment." [5217] He foresaw that Paul would arise out of the tribe of Benjamin, a voracious wolf, devouring his prey in the morning: in order words, in the early period of his life he would devastate the Lord's sheep, as a persecutor of the churches; but in the evening he would give them nourishment, which means that in his declining years he would educate the fold of Christ, as the teacher of the Gentiles. Then, again, in Saul's conduct towards David, exhibited first in violent persecution of him, and then in remorse and reparation, [5218] on his receiving from him good for evil, we have nothing else than an anticipation [5219] of Paul in Saul--belonging, too, as they did, to the same tribe--and of Jesus in David, from whom He descended according to the Virgin's genealogy. [5220] Should you, however, disapprove of these types, [5221] the Acts of the Apostles, [5222] at all events, have handed down to me this career of Paul, which you must not refuse to accept. Thence I demonstrate that from a persecutor he became "an apostle, not of men, neither by man;" [5223] thence am I led to believe the Apostle himself; thence do I find reason for rejecting your defence of him, [5224] and for bearing fearlessly your taunt. "Then you deny the Apostle Paul." I do not calumniate him whom I defend. [5225] I deny him, to compel you to the proof of him. I deny him, to convince you that he is mine. If you have regard to our belief you should admit the particulars which comprise it. If you challenge us to your belief, (pray) tell us what things constitute its basis. [5226] Either prove the truth of what you believe, or failing in your proof, (tell us) how you believe. Else what conduct is yours, [5227] believing in opposition to Him from whom alone comes the proof of that which you believe? Take now from my point of view [5228] the apostle, in the same manner as you have received the Christ--the apostle shown to be as much mine as the Christ is. And here, too, we will fight within the same lines, and challenge our adversary on the mere ground of a simple rule, [5229] that even an apostle who is said not to belong to the Creator--nay, is displayed as in actual hostility to the Creator--can be fairly regarded as teaching [5230] nothing, knowing nothing, wishing nothing in favour of the Creator whilst it would be a first principle with him to set forth [5231] another god with as much eagerness as he would use in withdrawing us from the law of the Creator. It is not at all likely that he would call men away from Judaism without showing them at the same time what was the god in whom he invited them to believe; because nobody could possibly pass from allegiance to the Creator without knowing to whom he had to cross over. For either Christ had already revealed another god--in which case the apostle's testimony would also follow to the same effect, for fear of his not being else regarded [5232] as an apostle of the god whom Christ had revealed, and because of the impropriety of his being concealed by the apostle who had been already revealed by Christ--or Christ had made no such revelation concerning God; then there was all the greater need why the apostle should reveal a God who could now be made known by no one else, and who would undoubtedly be left without any belief at all, if he were revealed not even by an apostle. We have laid down this as our first principle, because we wish at once to profess that we shall pursue the same method here in the apostle's case as we adopted before in Christ's case, to prove that he proclaimed no new god; [5233] that is, we shall draw our evidence from the epistles of St. Paul himself. Now, the garbled form in which we have found the heretic's Gospel will have already prepared us to expect to find [5234] the epistles also mutilated by him with like perverseness--and that even as respects their number. [5235] __________________________________________________________________ [5192] Cum cognoveris unde sit. [5193] Materiam. [5194] We have already more than once referred to Marcion's preference for St. Paul. "The reason of the preference thus given to that apostle was his constant and strenuous opposition to the Judaizing Christians, who wished to reimpose the yoke of the Jewish ceremonies on the necks of their brethren. This opposition the Marcionites wished to construe into a direct denial of the authority of the Mosaic law. They contended also from St. Paul's assertion, that he received his appointment to the apostolic office not from man, but from Christ, that he alone delivered the genuine doctrines of the gospel. This deference for St. Paul accounts also for Marcion's accepting St. Luke's Gospel as the only authentic one, as we saw in the last book of this treatise; it was because that evangelist had been the companion of St. Paul" (Bp. Kaye, On the Writings of Tertullian, 3d edition, pp. 474-475). [5195] Novus aliqui discipulus. [5196] Interim. [5197] Temere. [5198] Agnitione. [5199] Ad sollicitudinem. [5200] In albo. [5201] Ex incursu: in allusion to St. Paul's sudden conversion, Acts ix. 3-8. [On St. Paul's Epistles, see p. 324, supra.] [5202] Marcion is frequently called "Ponticus Nauclerus," probably less on account of his own connection with a seafaring life, than that of his countrymen, who were great sailors. Comp. book. i. 18. (sub fin.) and book iii. 6. [pp. 284, 325.] [5203] In acatos tuas. [5204] Quo symbolo. [5205] Quis illum tituli charactere percusserit. [5206] Quis transmiserit tibi. [5207] Quis imposuerit. [5208] Constanter. [5209] Ne illius probetur, i.e., to the Catholic, for Marcion did not admit all St. Paul's epistles (Semler). [5210] Omnia apostolatus ejus instrumenta. [5211] Gal. i. 1. [5212] Subscribit. [5213] Actis refert. [5214] Luke xxi. 8. [5215] Conversor. [5216] Jam hinc. [5217] Gen. xlix. 27, Septuagint, the latter clause being kai eis to hesperas didosi trophen. [5218] Satisfactio. [5219] Non aliud portendebat quam. [5220] Secundum Virginis censum. [5221] Figurarum sacramenta. [5222] Although St. Luke wrote the Acts of the Apostles, Marcion does not seem to have admitted this book into his New Testament. "It is clearly excluded from his catalogue, as given by Epiphanius. The same thing appears from the more ancient authority of Tertullian, who begins his Book v. against Marcion with showing the absurdity of his conduct in rejecting the history and acts of the apostles, and yet receiving St. Paul as the chief of the apostles, whose name is never mentioned in the Gospel with the other apostles, especially since the account given by Paul himself in Gal. i.-ii. confirms the account which we have in the Acts. But the reason why he rejected this book is (as Tertullian says) very evident, since from it we can plainly show that the God of the Christians and the God of the Jews, or the Creator, was the same being and that Christ was sent by Him, and by no other" (Lardner's Works, Hist. of Heretics, chap. x. sec. 41). [5223] Gal. i. 1. [5224] Inde te a defensione ejus expello. [5225] An insinuation that Marcion's defence of Paul was, in fact, a calumny of the apostle. [5226] Præstruant eam. [5227] Qualis es. [5228] Habe nunc de meo. [5229] In ipso gradu præscriptionis. [5230] Oportere docere...sapere...velle. [5231] Edicere. [5232] Ne non haberetur. [5233] Nullum alium deum circumlatum. [5234] Præjudicasse debebit. [5235] Marcion only received ten of St. Paul's epistles, and these altered by himself. __________________________________________________________________ Chapter II.--On the Epistle to the Galatians. The Abolition of the Ordinances of the Mosaic Law No Proof of Another God. The Divine Lawgiver, the Creator Himself, Was the Abrogator. The Apostle's Doctrine in the First Chapter Shown to Accord with the Teaching of the Old Testament. The Acts of the Apostles Shown to Be Genuine Against Marcion. This Book Agrees with the Pauline Epistles. The epistle which we also allow to be the most decisive [5236] against Judaism, is that wherein the apostle instructs the Galatians. For the abolition of the ancient law we fully admit, and hold that it actually proceeds from the dispensation of the Creator,--a point which we have already often treated in the course of our discussion, when we showed that the innovation was foretold by the prophets of our God. [5237] Now, if the Creator indeed promised that "the ancient things should pass away," [5238] to be superseded by a new course of things which should arise, whilst Christ marks the period of the separation when He says, "The law and the prophets were until John" [5239] --thus making the Baptist the limit between the two dispensations of the old things then terminating--and the new things then beginning, the apostle cannot of course do otherwise, (coming as he does) in Christ, who was revealed after John, than invalidate "the old things" and confirm "the new," and yet promote thereby the faith of no other god than the Creator, at whose instance [5240] it was foretold that the ancient things should pass away. Therefore both the abrogation of the law and the establishment of the gospel help my argument even in this epistle, wherein they both have reference to the fond assumption of the Galatians, which led them to suppose that faith in Christ (the Creator's Christ, of course) was obligatory, but without annulling the law, because it still appeared to them a thing incredible that the law should be set aside by its own author. Again, [5241] if they had at all heard of any other god from the apostle, would they not have concluded at once, of themselves, that they must give up the law of that God whom they had left, in order to follow another? For what man would be long in learning, that he ought to pursue a new discipline, after he had taken up with a new god? Since, however, [5242] the same God was declared in the gospel which had always been so well known in the law, the only change being in the dispensation, [5243] the sole point of the question to be discussed was, whether the law of the Creator ought by the gospel to be excluded in the Christ of the Creator? Take away this point, and the controversy falls to the ground. Now, since they would all know of themselves, [5244] on the withdrawal of this point, that they must of course renounce all submission to the Creator by reason of their faith in another god, there could have been no call for the apostle to teach them so earnestly that which their own belief must have spontaneously suggested to them. Therefore the entire purport of this epistle is simply to show us that the supersession [5245] of the law comes from the appointment of the Creator--a point, which we shall still have to keep in mind. [5246] Since also he makes mention of no other god (and he could have found no other opportunity of doing so, more suitable than when his purpose was to set forth the reason for the abolition of the law--especially as the prescription of a new god would have afforded a singularly good and most sufficient reason), it is clear enough in what sense he writes, "I marvel that ye are so soon removed from Him who hath called you to His grace to another gospel" [5247] --He means) "another" as to the conduct it prescribes, not in respect of its worship; "another" as to the discipline it teaches, not in respect of its divinity; because it is the office of [5248] Christ's gospel to call men from the law to grace, not from the Creator to another god. For nobody had induced them to apostatize from [5249] the Creator, that they should seem to "be removed to another gospel," simply when they return again to the Creator. When he adds, too, the words, "which is not another," [5250] he confirms the fact that the gospel which he maintains is the Creator's. For the Creator Himself promises the gospel, when He says by Isaiah: "Get thee up into the high mountain, thou that bringest to Sion good tidings; lift up thy voice with strength, thou that bringest the gospel to Jerusalem." [5251] Also when, with respect to the apostles personally, He says, "How beautiful are the feet of them that preach the gospel of peace, that bring good tidings of good" [5252] --even proclaiming the gospel to the Gentiles, because He also says, "In His name shall the Gentiles trust;" [5253] that is, in the name of Christ, to whom He says, "I have given thee as a light of the Gentiles." [5254] However, you will have it that it is the gospel of a new god which was then set forth by the apostle. So that there are two gospels for [5255] two gods; and the apostle made a great mistake when he said that "there is not another" gospel, [5256] since there is (on the hypothesis) [5257] another; and so he might have made a better defence of his gospel, by rather demonstrating this, than by insisting on its being but one. But perhaps, to avoid this difficulty, you will say that he therefore added just afterwards, "Though an angel from heaven preach any other gospel, let him be accursed," [5258] because he was aware that the Creator was going to introduce a gospel! But you thus entangle yourself still more. For this is now the mesh in which you are caught. To affirm that there are two gospels, is not the part of a man who has already denied that there is another. His meaning, however, is clear, for he has mentioned himself first (in the anathema): "But though we or an angel from heaven preach any other gospel." [5259] It is by way of an example that he has expressed himself. If even he himself might not preach any other gospel, then neither might an angel. He said "angel" in this way, that he might show how much more men ought not to be believed, when neither an angel nor an apostle ought to be; not that he meant to apply [5260] an angel to the gospel of the Creator. He then cursorily touches on his own conversion from a persecutor to an apostle--confirming thereby the Acts of the Apostles, [5261] in which book may be found the very subject [5262] of this epistle, how that certain persons interposed, and said that men ought to be circumcised, and that the law of Moses was to be observed; and how the apostles, when consulted, determined, by the authority of the Holy Ghost, that "a yoke should not be put upon men's necks which their fathers even had not been able to bear." [5263] Now, since the Acts of the Apostles thus agree with Paul, it becomes apparent why you reject them. It is because they declare no other God than the Creator, and prove Christ to belong to no other God than the Creator; whilst the promise of the Holy Ghost is shown to have been fulfilled in no other document than the Acts of the Apostles. Now, it is not very likely that these [5264] should be found in agreement with the apostle, on the one hand, when they described his career in accordance with his own statement; but should, on the other hand, be at variance with him when they announce the (attribute of) divinity in the Creator's Christ--as if Paul did not follow [5265] the preaching of the apostles when he received from them the prescription [5266] of not teaching the Law. [5267] __________________________________________________________________ [5236] Principalem. [5237] See above, in book i. chap. xx., also in book iv. chap. i. [5238] Comp. Isa. xliii. 18, 19, and lxv. 17, with 2 Cor. v. 17. [5239] Luke xvi. 16. [5240] Apud quem. [5241] Porro. [5242] Immo quia. [5243] Disciplina. [5244] Ultro. [5245] Discessionem. [5246] Ut adhuc suggeremus. [5247] Gal. i. 6, 7. [5248] Deberet. [5249] Moverat illos a. [5250] Gal. i. 7. [5251] Isa. xl. 9 (Septuagint). [5252] Isa. lii. 7. [5253] We have here an instance of the high authority of the Septuagint version. It comes from the Seventy: Kai epi to onomati autou ethne elpiousin (Isa. xlii. 4.) From this Tertullian, as usual, quoted it. But what is much more important, St. Matthew has adopted it; see chap. xii, ver. 21. This beautiful promise of the Creator does not occur in its well-known form in the Hebrew original. [5254] Isa. xlii. 6. [5255] Apud: "administered by." [5256] Gal. i. 7. [5257] Cum sit. [5258] Gal. i. 8. [5259] Gal. i. 8. [5260] Referret. [5261] A similar remark occurs in Præscript. Hæretic. c. xxiii. p. 253. [5262] Ipsa materia. [5263] See Gal. i. 11-24, compared with Acts xv. 5-29. [5264] "The Acts of the Apostles" is always a plural phrase in Tertullian. [5265] Ut non secutus sit. [5266] Formam. [5267] Dedocendæ legis; i.e., of Moses. __________________________________________________________________ Chapter III.--St. Paul Quite in Accordance with St. Peter and Other Apostles of the Circumcision. His Censure of St. Peter Explained, and Rescued from Marcion's Misapplication. The Strong Protests of This Epistle Against Judaizers. Yet Its Teaching is Shown to Be in Keeping with the Law and the Prophets. Marcion's Tampering with St. Paul's Writings Censured. But with regard to the countenance [5268] of Peter and the rest of the apostles, he tells us [5269] that "fourteen years after he went up to Jerusalem," in order to confer with them [5270] about the rule which he followed in his gospel, lest perchance he should all those years have been running, and be running still, in vain, (which would be the case,) of course, if his preaching of the gospel fell short of their method. [5271] So great had been his desire to be approved and supported by those whom you wish on all occasions [5272] to be understood as in alliance with Judaism! When indeed he says, that "neither was Titus circumcised," [5273] he for the first time shows us that circumcision was the only question connected with the maintenance [5274] of the law, which had been as yet agitated by those whom he therefore calls "false brethren unawares brought in." [5275] These persons went no further than to insist on a continuance of the law, retaining unquestionably a sincere belief in the Creator. They perverted the gospel in their teaching, not indeed by such a tampering with the Scripture [5276] as should enable them to expunge [5277] the Creator's Christ, but by so retaining the ancient régime as not to exclude the Creator's law. Therefore he says: "Because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ, that they might bring us into bondage, to whom we gave place by subjection not even for an hour." [5278] Let us only attend to the clear [5279] sense and to the reason of the thing, and the perversion of the Scripture will be apparent. When he first says, "Neither Titus, who was with me, being a Greek, was compelled to be circumcised," and then adds, "And that because of false brethren unawares brought in," [5280] etc., he gives us an insight into his reason [5281] for acting in a clean contrary way, [5282] showing us wherefore he did that which he would neither have done nor shown to us, if that had not happened which induced him to act as he did. But then [5283] I want you to tell us whether they would have yielded to the subjection that was demanded, [5284] if these false brethren had not crept in to spy out their liberty? I apprehend not. They therefore gave way (in a partial concession), because there were persons whose weak faith required consideration. [5285] For their rudimentary belief, which was still in suspense about the observance of the law, deserved this concessive treatment, [5286] when even the apostle himself had some suspicion that he might have run, and be still running, in vain. [5287] Accordingly, the false brethren who were the spies of their Christian liberty must be thwarted in their efforts to bring it under the yoke of their own Judaism before that Paul discovered whether his labour had been in vain, before that those who preceded him in the apostolate gave him their right hands of fellowship, before that he entered on the office of preaching to the Gentiles, according to their arrangement with him. [5288] He therefore made some concession, as was necessary, for a time; and this was the reason why he had Timothy circumcised, [5289] and the Nazarites introduced into the temple, [5290] which incidents are described in the Acts. Their truth may be inferred from their agreement with the apostle's own profession, how "to the Jews he became as a Jew, that he might gain the Jews, and to them that were under the law, as under the law,"--and so here with respect to those who come in secretly,--"and lastly, how he became all things to all men, that he might gain all." [5291] Now, inasmuch as the circumstances require such an interpretation as this, no one will refuse to admit that Paul preached that God and that Christ whose law he was excluding all the while, however much he allowed it, owing to the times, but which he would have had summarily to abolish if he had published a new god. Rightly, then, did Peter and James and John give their right hand of fellowship to Paul, and agree on such a division of their work, as that Paul should go to the heathen, and themselves to the circumcision. [5292] Their agreement, also, "to remember the poor" [5293] was in complete conformity with the law of the Creator, which cherished the poor and needy, as has been shown in our observations on your Gospel. [5294] It is thus certain that the question was one which simply regarded the law, while at the same time it is apparent what portion of the law it was convenient to have observed. Paul, however, censures Peter for not walking straightforwardly according to the truth of the gospel. No doubt he blames him; but it was solely because of his inconsistency in the matter of "eating," [5295] which he varied according to the sort of persons (whom he associated with) "fearing them which were of the circumcision," [5296] but not on account of any perverse opinion touching another god. For if such a question had arisen, others also would have been "resisted face to face" by the man who had not even spared Peter on the comparatively small matter of his doubtful conversation. But what do the Marcionites wish to have believed (on the point)? For the rest, the apostle must (be permitted to) go on with his own statement, wherein he says that "a man is not justified by the works of the law, but by faith:" [5297] faith, however, in the same God to whom belongs the law also. For of course he would have bestowed no labour on severing faith from the law, when the difference of the god would, if there had only been any, have of itself produced such a severance. Justly, therefore, did he refuse to "build up again (the structure of the law) which he had overthrown." [5298] The law, indeed, had to be overthrown, from the moment when John "cried in the wilderness, Prepare ye the ways of the Lord," that valleys [5299] and hills and mountains may be filled up and levelled, and the crooked and the rough ways be made straight and smooth [5300] --in other words, that the difficulties of the law might be changed into the facilities of the gospel. For he remembered that the time was come of which the Psalm spake, "Let us break their bands asunder, and cast off their yoke from us;" [5301] since the time when "the nations became tumultuous, and the people imagined vain counsels;" when "the kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ," [5302] in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law, [5303] "because the just shall live by his faith." [5304] Now, although the prophet Habakkuk first said this, yet you have the apostle here confirming the prophets, even as Christ did. The object, therefore, of the faith whereby the just man shall live, will be that same God to whom likewise belongs the law, by doing which no man is justified. Since, then, there equally are found the curse in the law and the blessing in faith, you have both conditions set forth by [5305] the Creator: "Behold," says He, "I have set before you a blessing and a curse." [5306] You cannot establish a diversity of authors because there happens to be one of things; for the diversity is itself proposed by one and the same author. Why, however, "Christ was made a curse for us," [5307] is declared by the apostle himself in a way which quite helps our side, as being the result of the Creator's appointment. But yet it by no means follows, because the Creator said of old, "Cursed is every one that hangeth on a tree," [5308] that Christ belonged to another god, and on that account was accursed even then in the law. And how, indeed, could the Creator have cursed by anticipation one whom He knew not of? Why, however, may it not be more suitable for the Creator to have delivered His own Son to His own curse, than to have submitted Him to the malediction of that god of yours,--in behalf, too, of man, who is an alien to him? Now, if this appointment of the Creator respecting His Son appears to you to be a cruel one, it is equally so in the case of your own god; if, on the contrary, it be in accordance with reason in your god, it is equally so--nay, much more so--in mine. For it would be more credible that that God had provided blessing for man, through the curse of Christ, who formerly set both a blessing and a curse before man, than that he had done so, who, according to you, [5309] never at any time pronounced either. "We have received therefore, the promise of the Spirit," as the apostle says, "through faith," even that faith by which the just man lives, in accordance with the Creator's purpose. [5310] What I say, then, is this, that that God is the object of faith who prefigured the grace of faith. But when he also adds, "For ye are all the children of faith," [5311] it becomes clear that what the heretic's industry erased was the mention of Abraham's name; for by faith the apostle declares us to be "children of Abraham," [5312] and after mentioning him he expressly called us "children of faith" also. But how are we children of faith? and of whose faith, if not Abraham's? For since "Abraham believed God, and it was accounted to him for righteousness;" [5313] since, also, he deserved for that reason to be called "the father of many nations," whilst we, who are even more like him [5314] in believing in God, are thereby justified as Abraham was, and thereby also obtain life--since the just lives by his faith,--it therefore happens that, as he in the previous passage called us "sons of Abraham," since he is in faith our (common) father, [5315] so here also he named us "children of faith," for it was owing to his faith that it was promised that Abraham should be the father of (many) nations. As to the fact itself of his calling off faith from circumcision, did he not seek thereby to constitute us the children of Abraham, who had believed previous to his circumcision in the flesh? [5316] In short, [5317] faith in one of two gods cannot possibly admit us to the dispensation [5318] of the other, [5319] so that it should impute righteousness to those who believe in him, and make the just live through him, and declare the Gentiles to be his children through faith. Such a dispensation as this belongs wholly to Him through whose appointment it was already made known by the call of this self-same Abraham, as is conclusively shown [5320] by the natural meaning. [5321] __________________________________________________________________ [5268] Ad patrocinium. [5269] Scribit often takes the place of inquit; naturally enough as referring to the epistles. [5270] Gal. ii. 1, 2. [5271] Formam. [5272] Si quando. [5273] Gal. ii. 3. [5274] Ex defensione. [5275] Gal. ii. 4. [5276] Interpolatione Scripturæ. [5277] Qua effingerent. [5278] Gal. ii. 4, 5. [5279] Ipsi. [5280] Gal. ii. 3, 4. [5281] Incipit reddere rationem. [5282] Contrarii utique facti. [Farrar, St. Paul, pp. 232 and 261.] [5283] Denique. [5284] See Conybeare and Howson, in loc. [5285] Fuerunt propter quos crederetur. [5286] The following statement will throw light upon the character of the two classes of Jewish professors of Christianity referred to by Tertullian: "A pharisaic section was sheltered in its bosom (of the church at Jerusalem), which continually strove to turn Christianity into a sect of Judaism. These men were restless agitators, animated by the bitterest sectarian spirit; and although they were numerically a small party, yet we know the power of the turbulent minority. But besides these Judaizing zealots, there was a large proportion of the Christians at Jerusalem, whose Christianity, though more sincere than that of those just mentioned, was yet very weak and imperfect...Many of them still only knew of a Christ after the flesh--a Saviour of Israel--a Jewish Messiah. Their minds were in a state of transition between the law and the gospel; and it was of great consequence not to shock their prejudices too rudely; lest they should be tempted to make shipwreck of their faith and renounce their Christianity altogether." These were they whose prejudices required to be wisely consulted in things which did not touch the foundation of the gospel. (Conybeare and Howson's St. Paul, People's Edition, vol. ii. pp. 259, 260.) [5287] Gal. ii. 2. [5288] Ex censu eorum: see Gal. ii. 9, 10. [5289] Acts xvi. 3. [5290] Acts xxi. 23-26. [5291] 1 Cor. ix. 20, 22. [5292] Gal. ii. 9. [5293] Gal. ii. 10. [5294] See above, book iv. chap. xiv. p. 365. [5295] Victus: see Gal. ii. 12; or, living, see ver. 14. [5296] Gal. ii. 12. [5297] Gal. ii. 16. [5298] Gal. ii. 18 (see Conybeare and Howson). [5299] Rivi: the wadys of the East. [5300] Luke iii. 4, 5. [5301] Ps. ii. 3. [5302] Ps. ii. 1, 2. [5303] Gal. ii. 16 and iii. 11. [5304] Hab. ii. 4. [5305] Apud. [5306] Deut. xi. 26. [5307] Gal. iii. 13. [5308] The LXX. version of Deut. xxi. 23 is quoted by St. Paul in Gal. iii. 13. [5309] Apud te. [5310] According to the promise of a prophet of the Creator. See Hab. ii. 4. [5311] Gal. iii. 26. [5312] Gal. iii. 7, 9, 29. [5313] Gal. iii. 6. [5314] Magis proinde: as sharing in the faith he had, "being yet uncircumcised." See Rom. iv. 11. [5315] Patris fidei. [5316] In integritate carnis. [5317] Denique. [5318] Formam: "plan" or "arrangement." [5319] Alterius dei...dei alterius. [5320] Revincatur. [5321] Ipso sensu. __________________________________________________________________ Chapter IV.--Another Instance of Marcion's Tampering with St. Paul's Text. The Fulness of Time, Announced by the Apostle, Foretold by the Prophets. Mosaic Rites Abrogated by the Creator Himself. Marcion's Tricks About Abraham's Name. The Creator, by His Christ, the Fountain of the Grace and the Liberty Which St. Paul Announced. Marcion's Docetism Refuted. "But," says he, "I speak after the manner of men: when we were children, we were placed in bondage under the elements of the world." [5322] This, however, was not said "after the manner of men." For there is no figure [5323] here, but literal truth. For (with respect to the latter clause of this passage), what child (in the sense, that is, in which the Gentiles are children) is not in bondage to the elements of the world, which he looks up to [5324] in the light of a god? With regard, however, to the former clause, there was a figure (as the apostle wrote it); because after he had said, "I speak after the manner of men," he adds), "Though it be but a man's covenant, no man disannulleth, or addeth thereto." [5325] For by the figure of the permanency of a human covenant he was defending the divine testament. "To Abraham were the promises made, and to his seed. He said not to seeds,' as of many; but as of one, to thy seed,' which is Christ." [5326] Fie on [5327] Marcion's sponge! But indeed it is superfluous to dwell on what he has erased, when he may be more effectually confuted from that which he has retained. [5328] "But when the fulness of time was come, God sent forth His Son" [5329] --the God, of course, who is the Lord of that very succession of times which constitutes an age; who also ordained, as "signs" of time, suns and moons and constellations and stars; who furthermore both predetermined and predicted that the revelation of His Son should be postponed to the end of the times. [5330] "It shall come to pass in the last days, that the mountain (of the house) of the Lord shall be manifested"; [5331] "and in the last days I will pour out of my Spirit upon all flesh" [5332] as Joel says. It was characteristic of Him (only) [5333] to wait patiently for the fulness of time, to whom belonged the end of time no less than the beginning. But as for that idle god, who has neither any work nor any prophecy, nor accordingly any time, to show for himself, what has he ever done to bring about the fulness of time, or to wait patiently its completion? If nothing, what an impotent state to have to wait for the Creator's time, in servility to the Creator! But for what end did He send His Son? "To redeem them that were under the law," [5334] in other words, to "make the crooked ways straight, and the rough places smooth," as Isaiah says [5335] --in order that old things might pass away, and a new course begin, even "the new law out of Zion, and the word of the Lord from Jerusalem," [5336] and "that we might receive the adoption of sons," [5337] that is, the Gentiles, who once were not sons. For He is to be "the light of the Gentiles," and "in His name shall the Gentiles trust." [5338] That we may have, therefore the assurance that we are the children of God, "He hath sent forth His Spirit into our hearts, crying, Abba, Father." [5339] For "in the last days," saith He, "I will pour out of my Spirit upon all flesh." [5340] Now, from whom comes this grace, but from Him who proclaimed the promise thereof? Who is (our) Father, but He who is also our Maker? Therefore, after such affluence (of grace), they should not have returned "to weak and beggarly elements." [5341] By the Romans, however, the rudiments of learning are wont to be called elements. He did not therefore seek, by any depreciation of the mundane elements, to turn them away from their god, although, when he said just before, "Howbeit, then, ye serve them which by nature are no gods," [5342] he censured the error of that physical or natural superstition which holds the elements to be god; but at the God of those elements he aimed not in this censure. [5343] He tells us himself clearly enough what he means by "elements," even the rudiments of the law: "Ye observe days, and months, and times, and years" [5344] --the sabbaths, I suppose, and "the preparations," [5345] and the fasts, and the "high days." [5346] For the cessation of even these, no less than of circumcision, was appointed by the Creator's decrees, who had said by Isaiah, "Your new moons, and your sabbaths, and your high days I cannot bear; your fasting, and feasts, and ceremonies my soul hateth;" [5347] also by Amos, "I hate, I despise your feast-days, and I will not smell in your solemn assemblies;" [5348] and again by Hosea, "I will cause to cease all her mirth, and her feast-days, and her sabbaths, and her new moons, and all her solemn assemblies." [5349] The institutions which He set up Himself, you ask, did He then destroy? Yes, rather than any other. Or if another destroyed them, he only helped on the purpose of the Creator, by removing what even He had condemned. But this is not the place to discuss the question why the Creator abolished His own laws. It is enough for us to have proved that He intended such an abolition, that so it may be affirmed that the apostle determined nothing to the prejudice of the Creator, since the abolition itself proceeds from the Creator. But as, in the case of thieves, something of the stolen goods is apt to drop by the way, as a clue to their detection; so, as it seems to me, it has happened to Marcion: the last mention of Abraham's name he has left untouched (in the epistle), although no passage required his erasure more than this, even his partial alteration of the text. [5350] "For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized" [5351] (that is to say, they presaged something besides the literal history); "for these are the two covenants," or the two exhibitions (of the divine plans), [5352] as we have found the word interpreted, "the one from the Mount Sinai," in relation to the synagogue of the Jews, according to the law, "which gendereth to bondage"--"the other gendereth" (to liberty, being raised) above all principality, and power, and dominion, and every name that is named, not only in this world, but in that which is to come, "which is the mother of us all," in which we have the promise of (Christ's) holy church; by reason of which he adds in conclusion: "So then, brethren, we are not children of the bond woman, but of the free." [5353] In this passage he has undoubtedly shown that Christianity had a noble birth, being sprung, as the mystery of the allegory indicates, from that son of Abraham who was born of the free woman; whereas from the son of the bond maid came the legal bondage of Judaism. Both dispensations, therefore, emanate from that same God by whom, [5354] as we have found, they were both sketched out beforehand. When he speaks of "the liberty wherewith Christ hath made us free," [5355] does not the very phrase indicate that He is the Liberator who was once the Master? For Galba himself never liberated slaves which were not his own, even when about to restore free men to their liberty. [5356] By Him, therefore, will liberty be bestowed, at whose command lay the enslaving power of the law. And very properly. It was not meet that those who had received liberty should be "entangled again with the yoke of bondage" [5357] --that is, of the law; now that the Psalm had its prophecy accomplished: "Let us break their bands asunder, and cast away their cords from us, since the rulers have gathered themselves together against the Lord and against His Christ." [5358] All those, therefore, who had been delivered from the yoke of slavery he would earnestly have to obliterate the very mark of slavery--even circumcision, on the authority of the prophet's prediction. He remembered how that Jeremiah had said, "Circumcise the foreskins of your heart;" [5359] as Moses likewise had enjoined, "Circumcise your hard hearts" [5360] --not the literal flesh. If, now, he were for excluding circumcision, as the messenger of a new god, why does he say that "in Christ neither circumcision availeth anything, nor uncircumcision?" [5361] For it was his duty to prefer the rival principle of that which he was abolishing, if he had a mission from the god who was the enemy of circumcision. Furthermore, since both circumcision and uncircumcision were attributed to the same Deity, both lost their power [5362] in Christ, by reason of the excellency of faith--of that faith concerning which it had been written, "And in His name shall the Gentiles trust?" [5363] --of that faith "which," he says "worketh by love." [5364] By this saying he also shows that the Creator is the source of that grace. For whether he speaks of the love which is due to God, or that which is due to one's neighbor--in either case, the Creator's grace is meant: for it is He who enjoins the first in these words, "Thou shalt love God with all thine heart, and with all thy soul, and with all thy strength;" [5365] and also the second in another passage: "Thou shalt love thy neighbour as thyself." [5366] "But he that troubleth you shall have to bear judgment." [5367] From what God? From (Marcion's) most excellent god? But he does not execute judgment. From the Creator? But neither will He condemn the maintainer of circumcision. Now, if none other but the Creator shall be found to execute judgment, it follows that only He, who has determined on the cessation of the law, shall be able to condemn the defenders of the law; and what, if he also affirms the law in that portion of it where it ought (to be permanent)? "For," says he, "all the law is fulfilled in you by this: Thou shalt love thy neighbour as thyself.'" [5368] If, indeed, he will have it that by the words "it is fulfilled" it is implied that the law no longer has to be fulfilled, then of course he does not mean that I should any more love my neighbour as myself, since this precept must have ceased together with the law. But no! we must evermore continue to observe this commandment. The Creator's law, therefore, has received the approval of the rival god, who has, in fact, bestowed upon it not the sentence of a summary dismissal, [5369] but the favour of a compendious acceptance; [5370] the gist of it all being concentrated in this one precept! But this condensation of the law is, in fact, only possible to Him who is the Author of it. When, therefore, he says, "Bear ye one another's burdens, and so fulfill the law of Christ," [5371] since this cannot be accomplished except a man love his neighbour as himself, it is evident that the precept, "Thou shalt love thy neighbour as thyself" (which, in fact, underlies the injunction, "Bear ye one another's burdens"), is really "the law of Christ," though literally the law of the Creator. Christ, therefore, is the Creator's Christ, as Christ's law is the Creator's law. "Be not deceived, [5372] God is not mocked." [5373] But Marcion's god can be mocked; for he knows not how to be angry, or how to take vengeance. "For whatsoever a man soweth, that shall he also reap." [5374] It is then the God of recompense and judgment who threatens [5375] this. "Let us not be weary in well-doing;" [5376] and "as we have opportunity, let us do good." [5377] Deny now that the Creator has given a commandment to do good, and then a diversity of precept may argue a difference of gods. If, however, He also announces recompense, then from the same God must come the harvest both of death [5378] and of life. But "in due time we shall reap;" [5379] because in Ecclesiastes it is said, "For everything there will be a time." [5380] Moreover, "the world is crucified unto me," who am a servant of the Creator--"the world," (I say,) but not the God who made the world--"and I unto the world," [5381] not unto the God who made the world. The world, in the apostle's sense, here means life and conversation according to worldly principles; it is in renouncing these that we and they are mutually crucified and mutually slain. He calls them "persecutors of Christ." [5382] But when he adds, that "he bare in his body the scars [5383] of Christ"--since scars, of course, are accidents of body [5384] --he therefore expressed the truth, that the flesh of Christ is not putative, but real and substantial, [5385] the scars of which he represents as borne upon his body. __________________________________________________________________ [5322] This apparent quotation is in fact a patching together of two sentences from Gal. iii. 15 and iv. 3 (Fr. Junius). "If I may be allowed to guess from the manner in which Tertullian expresseth himself, I should imagine that Marcion erased the whole of chap. iii. after the word lego in ver. 15, and the beginning of chap. iv., until you come to the word hote in ver. 3. Then the words will be connected thus: Brethren, I speak after the manner of men...when we were children we were in bondage under the elements of the world; but when the fulness of time was come, God sent forth His Son.' This is precisely what the argument of Tertullian requires, and they are the very words which he connects together" (Lardner, Hist. of Heretics, x. 43). Dr. Lardner, touching Marcion's omissions in this chap. iii. of the Epistle to the Galatians, says: "He omitted vers. 6, 7, 8, in order to get rid of the mention of Abraham, and of the gospel having been preached to him." This he said after St. Jerome, and then adds: "He ought also to have omitted part of ver. 9, sun to pisto 'Abraam, which seems to have been the case, according to T.'s manner of stating the argument against him" (Works, History of Heretics, x. 43). [5323] Exemplum. [5324] Suspicit. [5325] Gal. iii. 15. This, of course, is consistent in St. Paul's argument. Marcion, however, by erasing all the intervening verses, and affixing the phrase "after the manner of men" to the plain assertion of Gal. iv. 3, reduces the whole statement to an absurdity. [5326] Gal. iii. 16. [5327] Erubescat. [5328] So, instead of pursuing the contents of chap. iii., he proceeds to such of chap. iv. as Marcion reserved. [5329] Gal. iv. 4. [5330] In extremitatem temporum. [5331] Isa. ii. 2 (Sept). [5332] Joel iii. 28, as quoted by St. Peter, Acts ii. 17. [5333] Ipsius. [5334] Gal. iv. 5. [5335] Isa. xl. 4. [5336] Isa. ii. 3. [5337] Gal. iv. 5. [5338] Isa. xlii. 4, 6. [5339] Gal. iv. 6. [5340] Joel iii. 28, as given in Acts ii. 17. [5341] Gal. iv. 9. [5342] Gal. iv. 8. [5343] Nec sic taxans. [5344] Gal. iv. 10. [5345] Coenas puras: probably the paraskeuai mentioned in John xix. 31. [5346] See also John xix. 31. [5347] Isa. i. 13, 14. [5348] Amos v. 21. [5349] Hos. ii. 11. [5350] In other words, Marcion has indeed tampered with the passage, omitting some things; but (strange to say) he has left untouched the statement which, from his point of view, most required suppression. [5351] Allegorica: on the importance of rendering allegoroumena by this participle rather than by the noun "an allegory," as in A.V., see Bp. Marsh's Lectures on the Interpretation of the Bible, pp. 351-354. [5352] Ostensiones: revelationes perhaps. [5353] Gal. iv. 21-26, 31. [5354] Apud quem. [5355] Gal. v. 1. [5356] Tertullian, in his terse style, takes the case of the emperor, as the highest potentate, who, if any, might make free with his power. He seizes the moment when Galba was saluted emperor on Nero's death, and was the means of delivering so many out of the hands of the tyrant, in order to sharpen the point of his illustration. [5357] Gal. v. 1. [5358] Ps. ii. 3, 2. [5359] Jer. iv. 4. [5360] Deut. x. 16. [5361] Gal. v. 6. [5362] Utraque vacabat. [5363] Isa. xlii. 4. [5364] Gal. v. 6. [5365] Deut. vi. 5. [5366] Lev. xix. 18. [5367] Gal. v. 10. [5368] Gal. v. 14. [5369] Dispendium. [5370] Compendium: the terseness of the original cannot be preserved in the translation. [5371] Gal. vi. 2. [5372] Erratis: literally, "ye are deceived." [5373] Gal. vi. 7. [5374] Gal. vi. 7. [5375] Intentat. [5376] Gal. vi. 9. [5377] Gal. vi. 10. [5378] Corruptionis. [5379] Gal. vi. 9. [5380] Eccles. iii. 17. [5381] Gal. vi. 14. [5382] See Gal. vi. 17, kopous moi medeis parecheto, "let no one harass me." [5383] Stigmata: the scars not of circumcision, but of wounds suffered for His sake (Conybeare and Howson). [5384] Corporalia. [5385] Solidam. __________________________________________________________________ Chapter V.--The First Epistle to the Corinthians. The Pauline Salutation of Grace and Peace Shown to Be Anti-Marcionite. The Cross of Christ Purposed by the Creator. Marcion Only Perpetuates the Offence and Foolishness of Christ's Cross by His Impious Severance of the Gospel from the Creator. Analogies Between the Law and the Gospel in the Matter of Weak Things, and Foolish Things and Base Things. My preliminary remarks [5386] on the preceding epistle called me away from treating of its superscription, [5387] for I was sure that another opportunity would occur for considering the matter, it being of constant recurrence, and in the same form too, in every epistle. The point, then, is, that it is not (the usual) health which the apostle prescribes for those to whom he writes, but "grace and peace." [5388] I do not ask, indeed, what a destroyer of Judaism has to do with a formula which the Jews still use. For to this day they salute each other [5389] with the greeting of "peace," and formerly in their Scriptures they did the same. But I understand him by his practice [5390] plainly enough to have corroborated the declaration of the Creator: "How beautiful are the feet of them that bring glad tidings of good, who preach the gospel of peace!" [5391] For the herald of good, that is, of God's "grace" was well aware that along with it "peace" also was to be proclaimed. [5392] Now, when he announces these blessings as "from God the Father and the Lord Jesus," [5393] he uses titles that are common to both, and which are also adapted to the mystery of our faith; [5394] and I suppose it to be impossible accurately to determine what God is declared to be the Father and the Lord Jesus, unless (we consider) which of their accruing attributes are more suited to them severally. [5395] First, then, I assert that none other than the Creator and Sustainer of both man and the universe can be acknowledged as Father and Lord; next, that to the Father also the title of Lord accrues by reason of His power, and that the Son too receives the same through the Father; then that "grace and peace" are not only His who had them published, but His likewise to whom offence had been given. For neither does grace exist, except after offence; nor peace, except after war. Now, both the people (of Israel) by their transgression of His laws, [5396] and the whole race of mankind by their neglect of natural duty, [5397] had both sinned and rebelled against the Creator. Marcion's god, however, could not have been offended, both because he was unknown to everybody, and because he is incapable of being irritated. What grace, therefore, can be had of a god who has not been offended? What peace from one who has never experienced rebellion? "The cross of Christ," he says, "is to them that perish foolishness; but unto such as shall obtain salvation, it is the power of God and the wisdom of God." [5398] And then, that we may know from whence this comes, he adds: "For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.'" [5399] Now, since these are the Creator's words, and since what pertains to the doctrine [5400] of the cross he accounts as foolishness, therefore both the cross, and also Christ by reason of the cross, will appertain to the Creator, by whom were predicted the incidents of the cross. But if [5401] the Creator, as an enemy, took away their wisdom in order that the cross of Christ, considered as his adversary, should be accounted foolishness, how by any possibility can the Creator have foretold anything about the cross of a Christ who is not His own, and of whom He knew nothing, when He published the prediction? But, again, how happens it, that in the system of a Lord [5402] who is so very good, and so profuse in mercy, some carry off salvation, when they believe the cross to be the wisdom and power of God, whilst others incur perdition, to whom the cross of Christ is accounted folly;--(how happens it, I repeat,) unless it is in the Creator's dispensation to have punished both the people of Israel and the human race, for some great offence committed against Him, with the loss of wisdom and prudence? What follows will confirm this suggestion, when he asks, "Hath not God infatuated the wisdom of this world?" [5403] and when he adds the reason why: "For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God [5404] by the foolishness of preaching to save them that believe." [5405] But first a word about the expression "the world;" because in this passage particularly, [5406] the heretics expend a great deal of their subtlety in showing that by world is meant the lord of the world. We, however, understand the term to apply to any person that is in the world, by a simple idiom of human language, which often substitutes that which contains for that which is contained. "The circus shouted," "The forum spoke," and "The basilica murmured," are well-known expressions, meaning that the people in these places did so. Since then the man, not the god, of the world [5407] in his wisdom knew not God, whom indeed he ought to have known (both the Jew by his knowledge of the Scriptures, and all the human race by their knowledge of God's works), therefore that God, who was not acknowledged in His wisdom, resolved to smite men's knowledge with His foolishness, by saving all those who believe in the folly of the preached cross. "Because the Jews require signs," who ought to have already made up their minds about God, "and the Greeks seek after wisdom," [5408] who rely upon their own wisdom, and not upon God's. If, however, it was a new god that was being preached, what sin had the Jews committed, in seeking after signs to believe; or the Greeks, when they hunted after a wisdom which they would prefer to accept? Thus the very retribution which overtook both Jews and Greeks proves that God is both a jealous God and a Judge, inasmuch as He infatuated the world's wisdom by an angry [5409] and a judicial retribution. Since, then, the causes [5410] are in the hands of Him who gave us the Scriptures which we use, it follows that the apostle, when treating of the Creator, (as Him whom both Jew and Gentile as yet have) not known, means undoubtedly to teach us, that the God who is to become known (in Christ) is the Creator. The very "stumbling-block" which he declares Christ to be "to the Jews," [5411] points unmistakeably [5412] to the Creator's prophecy respecting Him, when by Isaiah He says: "Behold I lay in Sion a stone of stumbling and a rock of offence." [5413] This rock or stone is Christ. [5414] This stumbling-stone Marcion retains still. [5415] Now, what is that "foolishness of God which is wiser than men," but the cross and death of Christ? What is that "weakness of God which is stronger than men," [5416] but the nativity and incarnation [5417] of God? If, however, Christ was not born of the Virgin, was not constituted of human flesh, and thereby really suffered neither death nor the cross, there was nothing in Him either of foolishness or weakness; nor is it any longer true, that "God hath chosen the foolish things of the world to confound the wise;" nor, again, hath "God chosen the weak things of the world to confound the mighty;" nor "the base things" and the least things "in the world, and things which are despised, which are even as nothing" (that is, things which really [5418] are not), "to bring to nothing things which are" (that is, which really are). [5419] For nothing in the dispensation of God is found to be mean, and ignoble, and contemptible. Such only occurs in man's arrangement. The very Old Testament of the Creator [5420] itself, it is possible, no doubt, to charge with foolishness, and weakness, and dishonour and meanness, and contempt. What is more foolish and more weak than God's requirement of bloody sacrifices and of savoury holocausts? What is weaker than the cleansing of vessels and of beds? [5421] What more dishonourable than the discoloration of the reddening skin? [5422] What so mean as the statute of retaliation? What so contemptible as the exception in meats and drinks? The whole of the Old Testament, the heretic, to the best of my belief, holds in derision. For God has chosen the foolish things of the world to confound its wisdom. Marcion's god has no such discipline, because he does not take after [5423] (the Creator) in the process of confusing opposites by their opposites, so that "no flesh shall glory; but, as it is written, He that glorieth, let him glory in the Lord." [5424] In what Lord? Surely in Him who gave this precept. [5425] Unless, forsooth, the Creator enjoined us to glory in the god of Marcion. __________________________________________________________________ [5386] Præstructio. [5387] Titulo. [5388] 1 Cor. i. 3. [5389] Appellant. [5390] Officio. [5391] Isa. lii. 7. [5392] Pacem quam præferendam. [5393] 1 Cor. i. 3. [5394] Competentibus nostro quoque sacramento. [5395] Nisi ex accedentibus cui magis competant. [5396] Disciplinæ. [5397] Per naturæ dissimulationem. This Fr. Junius explains by ten phuseos aphosiosin, in the sense of "original sin" (aphosiousthai seems to point to sin requiring expiation). [5398] 1 Cor. i. 18. [5399] 1 Cor. i. 19, from Isa. xxix. 14. [5400] Causam. [5401] Aut si: introducing a Marcionite cavil. [5402] Apud dominum. [5403] 1 Cor. i. 20. [5404] Boni duxit Deus, eudokesen ho Theos. [5405] 1 Cor. i. 21. [5406] Hic vel maxime. [5407] That is, "man who lives in the world, not God who made the world." [5408] 1 Cor. i. 22. [5409] Æmula. [5410] Causæ: the reasons of His retributive providence. [5411] 1 Cor. i. 23. [5412] Consignat. [5413] Isa. viii. 14. [5414] Isa. xxviii. 16. [5415] "Etiam Marcion servat." These words cannot mean, as they have been translated, that "Marcion even retains these words" of prophecy; for whenever Marcion fell in with any traces of this prophecy of Christ, he seems to have expunged them. In Luke ii. 34 holy Simeon referred to it, but Marcion rejected this chapter of the evangelist; and although he admitted much of chap. xx., it is remarkable that he erased the ten verses thereof from the end of the eighth to the end of the eighteenth. Now in vers. 17, 18, Marcion found the prophecy again referred to. See Epiphanius, Adv. Hæres. xlii. Schol. 55. [5416] 1 Cor. i. 25. [5417] Caro. [5418] Vere. [5419] 1 Cor. i. 27. [5420] Apud Creatorem etiam vetera: (vetera, i.e.) "veteris testamenti institutiones" (Oehler). [5421] Lev. xv. passim. [5422] Lev. xiii. 2-6. [5423] Æmulatur. [5424] 1 Cor. i. 29, 31. [5425] By Jeremiah, chap. ix. 23, 24. __________________________________________________________________ Chapter VI.--The Divine Way of Wisdom, and Greatness, and Might. God's Hiding of Himself, and Subsequent Revelation. To Marcion's God Such a Concealment and Manifestation Impossible. God's Predestination. No Such Prior System of Intention Possible to a God Previously Unknown as Was Marcion's. The Powers of the World Which Crucified Christ. St. Paul, as a Wise Master-Builder, Associated with Prophecy. Sundry Injunctions of the Apostle Parallel with the Teaching of the Old Testament. By all these statements, therefore, does he show us what God he means, when he says, "We speak the wisdom of God among them that are perfect." [5426] It is that God who has confounded the wisdom of the wise, who has brought to nought the understanding of the prudent, who has reduced to folly [5427] the world's wisdom, by choosing its foolish things, and disposing them to the attainment of salvation. This wisdom, he says, once lay hidden in things that were foolish, weak, and lacking in honour; once also was latent under figures, allegories, and enigmatical types; but it was afterwards to be revealed in Christ, who was set "as a light to the Gentiles," [5428] by the Creator who promised through the mouth of Isaiah that He would discover "the hidden treasures, which eye had not seen." [5429] Now, that that god should have ever hidden anything who had never made a cover wherein to practise concealment, is in itself a wholly incredible idea. If he existed, concealment of himself was out of the question--to say nothing [5430] of any of his religious ordinances. [5431] The Creator, on the contrary, was as well known in Himself as His ordinances were. These, we know, were publicly instituted [5432] in Israel; but they lay overshadowed with latent meanings, in which the wisdom of God was concealed, [5433] to be brought to light by and by amongst "the perfect," when the time should come, but "pre-ordained in the counsels of God before the ages." [5434] But whose ages, if not the Creator's? For because ages consist of times, and times are made up of days, and months, and years; since also days, and months, and years are measured by suns, and moons, and stars, which He ordained for this purpose (for "they shall be," says He, "for signs of the months and the years"), [5435] it clearly follows that the ages belong to the Creator, and that nothing of what was fore-ordained before the ages can be said to be the property of any other being than Him who claims the ages also as His own. Else let Marcion show that the ages belong to his god. He must then also claim the world itself for him; for it is in it that the ages are reckoned, the vessel as it were [5436] of the times, as well as the signs thereof, or their order. But he has no such demonstration to show us. I go back therefore to the point, and ask him this question: Why did (his god) fore-ordain our glory before the ages of the Creator? I could understand his having predetermined it before the ages, if he had revealed it at the commencement of time. [5437] But when he does this almost at the very expiration of all the ages [5438] of the Creator, his predestination before the ages, and not rather within the ages, was in vain, because he did not mean to make any revelation of his purpose until the ages had almost run out their course. For it is wholly inconsistent in him to be so forward in planning purposes, who is so backward in revealing them. In the Creator, however, the two courses were perfectly compatible--both the predestination before the ages and the revelation at the end thereof, because that which He both fore-ordained and revealed He also in the intermediate space of time announced by the pre-ministration of figures, and symbols, and allegories. But because (the apostle) subjoins, on the subject of our glory, that "none of the princes of this world knew it, for had they known it they would not have crucified the Lord of glory," [5439] the heretic argues that the princes of this world crucified the Lord (that is, the Christ of the rival god) in order that this blow might even recoil [5440] on the Creator Himself. Any one, however, who has seen from what we have already said how our glory must be regarded as issuing from the Creator, will already have come to the conclusion that, inasmuch as the Creator settled it in His own secret purpose, it properly enough was unknown to all the princes [5441] and powers of the Creator, on the principle that servants are not permitted to know their masters' plans, much less the fallen angels and the leader of transgression himself, the devil; for I should contend that these, on account of their fall, were greater strangers still to any knowledge of the Creator's dispensations. But it is no longer open to me [5442] even to interpret the princes and powers of this world as the Creator's, since the apostle imputes ignorance to them, whereas even the devil according to our Gospel recognised Jesus in the temptation, [5443] and, according to the record which is common to both (Marcionites and ourselves) the evil spirit knew that Jesus was the Holy One of God, and that Jesus was His name, and that He was come to destroy them. [5444] The parable also of the strong man armed, whom a stronger than he overcame and seized his goods, is admitted by Marcion to have reference to the Creator: [5445] therefore the Creator could not have been ignorant any longer of the God of glory, since He is overcome by him; [5446] nor could He have crucified him whom He was unable to cope with. The inevitable inference, therefore, as it seems to me, is that we must believe that the princes and powers of the Creator did knowingly crucify the God of glory in His Christ, with that desperation and excessive malice with which the most abandoned slaves do not even hesitate to slay their masters. For it is written in my Gospel [5447] that "Satan entered into Judas." [5448] According to Marcion, however, the apostle in the passage under consideration [5449] does not allow the imputation of ignorance, with respect to the Lord of glory, to the powers of the Creator; because, indeed, he will have it that these are not meant by "the princes of this world." But (the apostle) evidently [5450] did not speak of spiritual princes; so that he meant secular ones, those of the princely people, (chief in the divine dispensation, although) not, of course, amongst the nations of the world, and their rulers, and king Herod, and even Pilate, and, as represented by him, [5451] that power of Rome which was the greatest in the world, and then presided over by him. Thus the arguments of the other side are pulled down, and our own proofs are thereby built up. But you still maintain that our glory comes from your god, with whom it also lay in secret. Then why does your god employ the self-same Scripture [5452] which the apostle also relies on? What has your god to do at all with the sayings of the prophets? "Who hath discovered the mind of the Lord, or who hath been His counsellor?" [5453] So says Isaiah. What has he also to do with illustrations from our God? For when (the apostle) calls himself "a wise master-builder," [5454] we find that the Creator by Isaiah designates the teacher who sketches [5455] out the divine discipline by the same title, "I will take away from Judah the cunning artificer," [5456] etc. And was it not Paul himself who was there foretold, destined "to be taken away from Judah"--that is, from Judaism--for the erection of Christianity, in order "to lay that only foundation, which is Christ?" [5457] Of this work the Creator also by the same prophet says, "Behold, I lay in Sion for a foundation a precious stone and honourable; and he that resteth thereon shall not be confounded." [5458] Unless it be, that God professed Himself to be the builder up of an earthly work, that so He might not give any sign of His Christ, as destined to be the foundation of such as believe in Him, upon which every man should build at will the superstructure of either sound or worthless doctrine; forasmuch as it is the Creator's function, when a man's work shall be tried by fire, (or) when a reward shall be recompensed to him by fire; because it is by fire that the test is applied to the building which you erect upon the foundation which is laid by Him, that is, the foundation of His Christ. [5459] "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" [5460] Now, since man is the property, and the work, and the image and likeness of the Creator, having his flesh, formed by Him of the ground, and his soul of His afflatus, it follows that Marcion's god wholly dwells in a temple which belongs to another, if so be we are not the Creator's temple. But "if any man defile the temple of God, he shall be himself destroyed" [5461] --of course, by the God of the temple. [5462] If you threaten an avenger, you threaten us with the Creator. "Ye must become fools, that ye may be wise." [5463] Wherefore? "Because the wisdom of this world is foolishness with God." [5464] With what God? Even if the ancient Scriptures have contributed nothing in support of our view thus far, [5465] an excellent testimony turns up in what (the apostle) here adjoins: "For it is written, He taketh the wise in their own craftiness; and again, The Lord knoweth the thoughts of the wise, that they are vain." [5466] For in general we may conclude for certain that he could not possibly have cited the authority of that God whom he was bound to destroy, since he would not teach for Him. [5467] "Therefore," says he, "let no man glory in man;" [5468] an injunction which is in accordance with the teaching of the Creator, "wretched is the man that trusteth in man;" [5469] again, "It is better to trust in the Lord than to confide in man;" [5470] and the same thing is said about glorying (in princes). [5471] __________________________________________________________________ [5426] 1 Cor. ii. 6, 7. [5427] Infatuavit. [5428] Isa. xlii. 6. [5429] Isa. xlv. 3 (Septuagint). [5430] Nedum. [5431] Sacramenta. [5432] Palam decurrentia. [5433] Delitescebat. [5434] 1 Cor. ii. 7. [5435] Gen. i. 14, inexactly quoted. [5436] Quodammodo. [5437] Introductione sæculi. [5438] Pæne jam totis sæculis prodactis. [5439] 1 Cor. ii. 8. [5440] Ut et hoc recidat. [5441] Virtutibus. [5442] Sed jam nec mihi competit. [5443] Matt. iv. 1-11. [5444] Luke iv. 34. [5445] In Creatoris accipitur apud Marcionem. [5446] Considered, in the hypothesis, as Marcion's god. [5447] Apud me. [5448] Luke xxii. 3. [5449] 1 Cor. ii. 8. [5450] Videtur. [5451] Et quo. [5452] Instrumento. [5453] Isa. xl. 13. [5454] 1 Cor. iii. 10. [5455] Depalatorem. [5456] So the A.V. of Isa. iii. 3; but the Septuagint and St. Paul use the self-same term, sophos architekton. [5457] 1 Cor. iii. 11. [5458] Isa. xxviii. 16. [5459] We add the original of this sentence: "Nisi si structorem se terreni operis Deus profitebatur, ut non de suo Christo significaret, qui futurus esset fundamentum credentium in eum, super quod prout quisque superstruxerit, dignam scilicet vel indignam doctrinam si opus ejus per ignem probabitur, si merces illi per ignem rependetur, creatoris est, quia per ignem judicatur vestra superædificatio, utique sui fundamenti, id est sui Christi." Tertullian is arguing upon an hypothesis suggested by Marcion's withdrawal of his Christ from everything "terrene." Such a process as is described by St. Paul in this passage, 1 Cor. i. 12-15, must be left to the Creator and His Christ. [5460] 1 Cor. iii. 16. [5461] The text has vitiabitur, "shall be defiled." [5462] 1 Cor. iii. 17. [5463] 1 Cor. iii. 18. [5464] 1 Cor. iii. 19. [5465] The older reading, "adhuc sensum pristina præjudicaverunt," we have preferred to Oehler's "ad hunc sensum," etc. [5466] 1 Cor. iii. 19, 20; Job v. 13; Ps. xciv. 11. [5467] Si non illi doceret. [5468] 1 Cor. iii. 21. [5469] Jer. xvii. 5. [5470] Ps. cxviii. 8. [5471] Ps. cxviii. 9. __________________________________________________________________ Chapter VII.--St. Paul's Phraseology Often Suggested by the Jewish Scriptures. Christ Our Passover--A Phrase Which Introduces Us to the Very Heart of the Ancient Dispensation. Christ's True Corporeity. Married and Unmarried States. Meaning of the Time is Short. In His Exhortations and Doctrine, the Apostle Wholly Teaches According to the Mind and Purposes of the God of the Old Testament. Prohibition of Meats and Drinks Withdrawn by the Creator. "And the hidden things of darkness He will Himself bring to light," [5472] even by Christ; for He has promised Christ to be a Light, [5473] and Himself He has declared to be a lamp, "searching the hearts and reins." [5474] From Him also shall "praise be had by every man," [5475] from whom proceeds, as from a judge, the opposite also of praise. But here, at least, you say he interprets the world to be the God thereof, when he says: "We are made a spectacle unto the world, and to angels, and to men." [5476] For if by world he had meant the people thereof, he would not have afterwards specially mentioned "men." To prevent, however, your using such an argument as this, the Holy Ghost has providentially explained the meaning of the passage thus: "We are made a spectacle to the world," i.e. "both to angels," who minister therein, "and to men," who are the objects of their ministration. [5477] Of course, [5478] a man of the noble courage of our apostle (to say nothing of the Holy Ghost) was afraid, when writing to the children whom he had begotten in the gospel, to speak freely of the God of the world; for against Him he could not possibly seem to have a word to say, except only in a straightforward manner! [5479] I quite admit, that, according to the Creator's law, [5480] the man was an offender "who had his father's wife." [5481] He followed, no doubt, [5482] the principles of natural and public law. When, however, he condemns the man "to be delivered unto Satan," [5483] he becomes the herald of an avenging God. It does not matter [5484] that he also said, "For the destruction of the flesh, that the spirit may be saved in the day of the Lord," [5485] since both in the destruction of the flesh and in the saving of the spirit there is, on His part, judicial process; and when he bade "the wicked person be put away from the midst of them," [5486] he only mentioned what is a very frequently recurring sentence of the Creator. "Purge out the old leaven, that ye may be a new lump, as ye are unleavened." [5487] The unleavened bread was therefore, in the Creator's ordinance, a figure of us (Christians). "For even Christ our passover is sacrificed for us." [5488] But why is Christ our passover, if the passover be not a type of Christ, in the similitude of the blood which saves, and of the Lamb, which is Christ? [5489] Why does (the apostle) clothe us and Christ with symbols of the Creator's solemn rites, unless they had relation to ourselves? When, again, he warns us against fornication, he reveals the resurrection of the flesh. "The body," says he, "is not for fornication, but for the Lord; and the Lord for the body," [5490] just as the temple is for God, and God for the temple. A temple will therefore pass away [5491] with its god, and its god with the temple. You see, then, how that "He who raised up the Lord will also raise us up." [5492] In the body will He raise us, because the body is for the Lord, and the Lord for the body. And suitably does he add the question: "Know ye not that your bodies are the members of Christ?" [5493] What has the heretic to say? That these members of Christ will not rise again, for they are no longer our own? "For," he says, "ye are bought with a price." [5494] A price! surely none at all was paid, since Christ was a phantom, nor had He any corporeal substance which He could pay for our bodies! But, in truth, Christ had wherewithal to redeem us; and since He has redeemed, at a great price, these bodies of ours, against which fornication must not be committed (because they are now members of Christ, and not our own), surely He will secure, on His own account, the safety of those whom He made His own at so much cost! Now, how shall we glorify, how shall we exalt, God in our body, [5495] which is doomed to perish? We must now encounter the subject of marriage, which Marcion, more continent [5496] than the apostle, prohibits. For the apostle, although preferring the grace of continence, [5497] yet permits the contraction of marriage and the enjoyment of it, [5498] and advises the continuance therein rather than the dissolution thereof. [5499] Christ plainly forbids divorce, Moses unquestionably permits it. [5500] Now, when Marcion wholly prohibits all carnal intercourse to the faithful (for we will say nothing [5501] about his catechumens), and when he prescribes repudiation of all engagements before marriage, whose teaching does he follow, that of Moses or of Christ? Even Christ, [5502] however, when He here commands "the wife not to depart from her husband, or if she depart, to remain unmarried or be reconciled to her husband," [5503] both permitted divorce, which indeed He never absolutely prohibited, and confirmed (the sanctity) of marriage, by first forbidding its dissolution; and, if separation had taken place, by wishing the nuptial bond to be resumed by reconciliation. But what reasons does (the apostle) allege for continence? Because "the time is short." [5504] I had almost thought it was because in Christ there was another god! And yet He from whom emanates this shortness of the time, will also send what suits the said brevity. No one makes provision for the time which is another's. You degrade your god, O Marcion, when you make him circumscribed at all by the Creator's time. Assuredly also, when (the apostle) rules that marriage should be "only in the Lord," [5505] that no Christian should intermarry with a heathen, he maintains a law of the Creator, who everywhere prohibits marriage with strangers. But when he says, "although there be that are called gods, whether in heaven or in earth," [5506] the meaning of his words is clear--not as if there were gods in reality, but as if there were some who are called gods, without being truly so. He introduces his discussion about meats offered to idols with a statement concerning idols (themselves): "We know that an idol is nothing in the world." [5507] Marcion, however, does not say that the Creator is not God; so that the apostle can hardly be thought to have ranked the Creator amongst those who are called gods, without being so; since, even if they had been gods, "to us there is but one God, the Father." [5508] Now, from whom do all things come to us, but from Him to whom all things belong? And pray, what things are these? You have them in a preceding part of the epistle: "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come." [5509] He makes the Creator, then the God of all things, from whom proceed both the world and life and death, which cannot possibly belong to the other god. From Him, therefore, amongst the "all things" comes also Christ. [5510] When he teaches that every man ought to live of his own industry, [5511] he begins with a copious induction of examples--of soldiers, and shepherds, and husbandmen. [5512] But he [5513] wanted divine authority. What was the use, however, of adducing the Creator's, which he was destroying? It was vain to do so; for his god had no such authority! (The apostle) says: "Thou shalt not muzzle the ox that treadeth out the corn," [5514] and adds: "Doth God take care of oxen?" Yes, of oxen, for the sake of men! For, says he, "it is written for our sakes." [5515] Thus he showed that the law had a symbolic reference to ourselves, and that it gives its sanction in favour of those who live of the gospel. (He showed) also, that those who preach the gospel are on this account sent by no other god but Him to whom belongs the law, which made provision for them, when he says: "For our sakes was this written." [5516] Still he declined to use this power which the law gave him, because he preferred working without any restraint. [5517] Of this he boasted, and suffered no man to rob him of such glory [5518] --certainly with no view of destroying the law, which he proved that another man might use. For behold Marcion, in his blindness, stumbled at the rock whereof our fathers drank in the wilderness. For since "that rock was Christ," [5519] it was, of course, the Creator's, to whom also belonged the people. But why resort to the figure of a sacred sign given by an extraneous god? [5520] Was it to teach the very truth, that ancient things prefigured the Christ who was to be educed [5521] out of them? For, being about to take a cursory view of what befell the people (of Israel) he begins with saying: "Now these things happened as examples for us." [5522] Now, tell me, were these examples given by the Creator to men belonging to a rival god? Or did one god borrow examples from another, and a hostile one too? He withdraws me to himself in alarm [5523] from Him from whom he transfers my allegiance. Will his antagonist make me better disposed to him? Should I now commit the same sins as the people, shall I have to suffer the same penalties, or not? [5524] But if not the same, how vainly does he propose to me terrors which I shall not have to endure! From whom, again, shall I have to endure them? If from the Creator, What evils does it appertain to Him to inflict? And how will it happen that, jealous God as He is, He shall punish the man who offends His rival, instead of rather encouraging [5525] him. If, however, from the other god--but he knows not how to punish. So that the whole declaration of the apostle lacks a reasonable basis, if it is not meant to relate to the Creator's discipline. But the fact is, the apostle's conclusion corresponds to the beginning: "Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come." [5526] What a Creator! how prescient already, and considerate in warning Christians who belong to another god! Whenever cavils occur the like to those which have been already dealt with, I pass them by; certain others I despatch briefly. A great argument for another god is the permission to eat of all kinds of meats, contrary to the law. [5527] Just as if we did not ourselves allow that the burdensome ordinances of the law were abrogated--but by Him who imposed them, who also promised the new condition of things. [5528] The same, therefore, who prohibited meats, also restored the use of them, just as He had indeed allowed them from the beginning. If, however, some strange god had come to destroy our God, his foremost prohibition would certainly have been, that his own votaries should abstain from supporting their lives on the resources of his adversary. __________________________________________________________________ [5472] 1 Cor. iv. 5. [5473] Isa. xlii. 6. [5474] Ps. vii. 9. [5475] 1 Cor. iv. 5. [5476] 1 Cor. iv. 9. [5477] Our author's version is no doubt right. The Greek does not admit the co-ordinate, triple conjunction of the A.V.: Theatron egenethemen to kosmo--kai angelois kai anthropois. [5478] Nimirum: introducing a strong ironical sentence against Marcion's conceit. [5479] Nisi exserte. [5480] Lev. xviii. 8. [5481] 1 Cor. v. 1. [5482] Secutus sit. [5483] 1 Cor. v. 5. [5484] Viderit. [5485] 1 Cor. v. 5. [5486] 1 Cor. v. 13. [5487] 1 Cor. v. 7. [5488] 1 Cor. v. 7. [5489] Ex. xii. [5490] 1 Cor. vi. 13. [5491] Peribit. [5492] 1 Cor. vi. 14. [5493] 1 Cor. vi. 15. [5494] 1 Cor. vi. 20. [5495] 1 Cor. vi. 20. [5496] Constantior: ironically predicated. [5497] 1 Cor. vii. 7, 8. [5498] 1 Cor. vii. 9, 13, 14. [5499] 1 Cor. vii. 27. [5500] One of Marcion's Antitheses. [5501] Viderint. [5502] Et Christus: Pamelius and Rigaltius here read "Christi apostolus." Oehler defends the text as the author's phrase suggested (as Fr. Junius says) by the preceding words, "Moses or Christ." To which we may add, that in this particular place St. Paul mentions his injunction as Christ's especially, ouk ego, all' ho Kurios, 1 Cor. vii. 10. [5503] 1 Cor. vii. 10, 11. [5504] 1 Cor. vii. 29. [5505] 1 Cor. vii. 39. [5506] 1 Cor. viii. 5. [5507] 1 Cor. viii. 4. [5508] 1 Cor. viii. 6. [5509] 1 Cor. iii. 21, 22. [5510] 1 Cor. iii. 23. [5511] 1 Cor. ix. 13. [5512] 1 Cor. ix. 7. [5513] He turns to Marcion's god. [5514] 1 Cor. ix. 9 and Deut. xxv. 4. [5515] 1 Cor. xi. 10. [5516] Comp. 1 Cor. ix. 13, 14, with Deut. xviii. 1, 2. [5517] Gratis. [5518] 1 Cor. ix. 15. [5519] 1 Cor. x. 4. [5520] Figuram extranei sacramenti. [5521] Recensendum. [5522] 1 Cor. x. 6. [5523] Me terret sibi. [5524] 1 Cor. x. 7-10. [5525] Magis quam foveat. [5526] 1 Cor. x. 11. [5527] 1 Cor. x. 25-27. [5528] Novationem. __________________________________________________________________ Chapter VIII.--Man the Image of the Creator, and Christ the Head of the Man. Spiritual Gifts. The Sevenfold Spirit Described by Isaiah. The Apostle and the Prophet Compared. Marcion Challenged to Produce Anything Like These Gifts of the Spirit Foretold in Prophecy in His God. "The head of every man is Christ." [5529] What Christ, if He is not the author of man? The head he has here put for authority; now "authority" will accrue to none else than the "author." Of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: "The man ought not to cover his head, forasmuch as he is the image of God." [5530] Since then he is the image of the Creator (for He, when looking on Christ His Word, who was to become man, said, "Let us make man in our own image, after our likeness" [5531] ), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. But wherefore "ought the woman to have power over her head, because of the angels?" [5532] If it is because "she was created for the man," [5533] and taken out of the man, according to the Creator's purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline. He adds: "Because of the angels." [5534] What angels? In other words, whose angels? If he means the fallen angels of the Creator, [5535] there is great propriety in his meaning. It is right that that face which was a snare to them should wear some mark of a humble guise and obscured beauty. If, however, the angels of the rival god are referred to, what fear is there for them? for not even Marcion's disciples, (to say nothing of his angels,) have any desire for women. We have often shown before now, that the apostle classes heresies as evil [5536] among "works of the flesh," and that he would have those persons accounted estimable [5537] who shun heresies as an evil thing. In like manner, when treating of the gospel, [5538] we have proved from the sacrament of the bread and the cup [5539] the verity of the Lord's body and blood in opposition to Marcion's phantom; whilst throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges. Now, on the subject of "spiritual gifts," [5540] I have to remark that these also were promised by the Creator through Christ; and I think that we may derive from this a very just conclusion that the bestowal of a gift is not the work of a god other than Him who is proved to have given the promise. Here is a prophecy of Isaiah: "There shall come forth a rod out of the stem of Jesse, and a flower [5541] shall spring up from his root; and upon Him shall rest the Spirit of the Lord." After which he enumerates the special gifts of the same: "The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of religion. [5542] And with the fear of the Lord [5543] shall the Spirit fill Him." [5544] In this figure of a flower he shows that Christ was to arise out of the rod which sprang from the stem of Jesse; in other words, from the virgin of the race of David, the son of Jesse. In this Christ the whole substantia of the Spirit would have to rest, not meaning that it would be as it were some subsequent acquisition accruing to Him who was always, even before His incarnation, the Spirit of God; [5545] so that you cannot argue from this that the prophecy has reference to that Christ who (as mere man of the race only of David) was to obtain the Spirit of his God. (The prophet says,) on the contrary, that from the time when (the true Christ) should appear in the flesh as the flower predicted, [5546] rising from the root of Jesse, there would have to rest upon Him the entire operation of the Spirit of grace, which, so far as the Jews were concerned, would cease and come to an end. This result the case itself shows; for after this time the Spirit of the Creator never breathed amongst them. From Judah were taken away "the wise man, and the cunning artificer, and the counsellor, and the prophet;" [5547] that so it might prove true that "the law and the prophets were until John." [5548] Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: "He ascended up on high," that is, into heaven; "He led captivity captive," meaning death or slavery of man; "He gave gifts to the sons of men," [5549] that is, the gratuities, which we call charismata. He says specifically "sons of men," [5550] and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles. "For," says he, "I have begotten you through the gospel;" [5551] and "Ye are my children, of whom I travail again in birth." [5552] Now was absolutely fulfilled that promise of the Spirit which was given by the word of Joel: "In the last days will I pour out of my Spirit upon all flesh, and their sons and their daughters shall prophesy; and upon my servants and upon my handmaids will I pour out of my Spirit." [5553] Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, "When the fulness of the time was come, God sent forth His Son;" [5554] and again, "This I say, brethren, that the time is short" [5555] ), it evidently follows in connection with this prediction of the last days, that this gift of the Spirit belongs to Him who is the Christ of the predicters. Now compare the Spirit's specific graces, as they are described by the apostle, and promised by the prophet Isaiah. "To one is given," says he, "by the Spirit the word of wisdom;" this we see at once is what Isaiah declared to be "the spirit of wisdom." "To another, the word of knowledge;" this will be "the (prophet's) spirit of understanding and counsel." "To another, faith by the same Spirit;" this will be "the spirit of religion and the fear of the Lord." "To another, the gifts of healing, and to another the working of miracles;" this will be "the spirit of might." "To another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues;" this will be "the spirit of knowledge." [5556] See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces. This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and divers members to the compacting together of the various gifts of the Spirit, [5557] shows also that there is but one Lord of the human body and of the Holy Spirit. This Spirit, (according to the apostle's showing,) [5558] meant not [5559] that the service [5560] of these gifts should be in the body, [5561] nor did He place them in the human body); and on the subject of the superiority of love [5562] above all these gifts, He even taught the apostle that it was the chief commandment, [5563] just as Christ has shown it to be: "Thou shalt love the Lord with all thine heart and soul, [5564] with all thy strength, and with all thy mind, and thy neighbour as thine own self." [5565] When he mentions the fact that "it is written in the law," [5566] how that the Creator would speak with other tongues and other lips, whilst confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator's prediction. [5567] In precisely the same manner, [5568] when enjoining on women silence in the church, that they speak not for the mere sake [5569] of learning [5570] (although that even they have the right of prophesying, he has already shown [5571] when he covers the woman that prophesies with a veil), he goes to the law for his sanction that woman should be under obedience. [5572] Now this law, let me say once for all, he ought to have made no other acquaintance with, than to destroy it. But that we may now leave the subject of spiritual gifts, facts themselves will be enough to prove which of us acts rashly in claiming them for his God, and whether it is possible that they are opposed to our side, even if [5573] the Creator promised them for His Christ who is not yet revealed, as being destined only for the Jews, to have their operations in His time, in His Christ, and among His people. Let Marcion then exhibit, as gifts of his god, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest [5574] the secrets of the heart; [5575] let him produce a psalm, a vision, a prayer [5576] --only let it be by the Spirit, [5577] in an ecstasy, that is, in a rapture, [5578] whenever an interpretation of tongues has occurred to him; let him show to me also, that any woman of boastful tongue [5579] in his community has ever prophesied from amongst those specially holy sisters of his. Now all these signs (of spiritual gifts) are forthcoming from my side without any difficulty, and they agree, too, with the rules, and the dispensations, and the instructions of the Creator; therefore without doubt the Christ, and the Spirit, and the apostle, belong severally [5580] to my God. Here, then, is my frank avowal for any one who cares to require it. __________________________________________________________________ [5529] 1 Cor. xi. 3. [5530] 1 Cor. xi. 7. [5531] Gen. i. 26. [5532] 1 Cor. xi. 10. [5533] 1 Cor. xi. 9. [5534] 1 Cor. xi. 10. [5535] See more concerning these in chap. xviii. of this book. Comp. Gen. vi. 1-4. [5536] 1 Cor. xi. 18, 19. [5537] Probabiles: "approved." [5538] See above, in book iv. chap. xl. [5539] Luke xxii. 15-20 and 1 Cor. xi. 23-29. [5540] 1 Cor. xii. 1. [5541] Flos: Sept. anthos. [5542] Religionis: Sept. eusebeias. [5543] Timor Dei: Sept. phobos Theou. [5544] Isa. xi. 1-3. [5545] We have more than once shown that by Tertullian and other ancient fathers, the divine nature of Christ was frequently designated "Spirit." [5546] Floruisset in carne. [5547] See Isa. iii. 2, 3. [5548] Luke xvi. 16. [5549] 1 Cor. xii. 4-11; Eph. iv. 8, and Ps. lxviii. 18. [5550] He argues from his own reading, filiis hominum. [5551] 1 Cor. iv. 15. [5552] Gal. iv. 19. [5553] Joel ii. 28, 29, applied by St. Peter, Acts ii. 17, 18. [5554] Gal. iv. 4. [5555] 1 Cor. vii. 29. [The verse filled out by the translator.] [5556] Comp. 1 Cor. xii. 8-11 and Isa. xi. 1-3. [5557] 1 Cor. xii. 12-30, compared with Eph. iv. 16. [5558] This seems to be the force of the subjunctive verb noluerit. [5559] Noluerit. [5560] Meritum. [5561] They are spiritual gifts, not endowments of body. [5562] De dilectione præferenda. [5563] Compare 1 Cor. xii. 31; xiii. 1, 13. [5564] Totis præcordiis. [5565] Luke x. 27. [5566] "Here, as in John x. 34; xii. 34; xv. 25, the law' is used for the Old Testament generally, instead of being, as usual, confined to the Pentateuch. The passage is from Isa. xxviii. 11." (Dean Stanley, On the Corinthians, in loc.). [5567] 1 Cor. xiv. 21. [5568] Æque. [5569] Duntaxat gratia. [5570] 1 Cor. xiv. 34, 35. [5571] 1 Cor. xi. 5, 6. [See Kaye, p. 228.] [5572] 1 Cor. xiv. 34, where Gen. iii. 16 is referred to. [5573] Et si: These words introduce the Marcionite theory. [5574] Traduxerint. [5575] 1 Cor. xiv. 25. [5576] 1 Cor. xiv. 26. [5577] Duntaxat spiritalem: These words refer to the previous ones, "not spoken by human sense, but with the Spirit of God." [Of course here is a touch of his fanaticism; but, he bases it on (1 Cor. xiv.) a mere question of fact: had these charismata ceased?] [5578] Amentia. [5579] Magnidicam. [5580] Erit. __________________________________________________________________ Chapter IX.--The Doctrine of the Resurrection. The Body Will Rise Again. Christ's Judicial Character. Jewish Perversions of Prophecy Exposed and Confuted. Messianic Psalms Vindicated. Jewish and Rationalistic Interpretations on This Point Similar. Jesus--Not Hezekiah or Solomon--The Subject of These Prophecies in the Psalms. None But He is the Christ of the Old and the New Testaments. Meanwhile the Marcionite will exhibit nothing of this kind; he is by this time afraid to say which side has the better right to a Christ who is not yet revealed. Just as my Christ is to be expected, [5581] who was predicted from the beginning, so his Christ therefore has no existence, as not having been announced from the beginning. Ours is a better faith, which believes in a future Christ, than the heretic's, which has none at all to believe in. Touching the resurrection of the dead, [5582] let us first inquire how some persons then denied it. No doubt in the same way in which it is even now denied, since the resurrection of the flesh has at all times men to deny it. But many wise men claim for the soul a divine nature, and are confident of its undying destiny, and even the multitude worship the dead [5583] in the presumption which they boldly entertain that their souls survive. As for our bodies, however, it is manifest that they perish either at once by fire or the wild beasts, [5584] or even when most carefully kept by length of time. When, therefore, the apostle refutes those who deny the resurrection of the flesh, he indeed defends, in opposition to them, the precise matter of their denial, that is, the resurrection of the body. You have the whole answer wrapped up in this. [5585] All the rest is superfluous. Now in this very point, which is called the resurrection of the dead, it is requisite that the proper force of the words should be accurately maintained. [5586] The word dead expresses simply what has lost the vital principle, [5587] by means of which it used to live. Now the body is that which loses life, and as the result of losing it becomes dead. To the body, therefore, the term dead is only suitable. Moreover, as resurrection accrues to what is dead, and dead is a term applicable only to a body, therefore the body alone has a resurrection incidental to it. So again the word Resurrection, or (rising again), embraces only that which has fallen down. "To rise," indeed, can be predicated of that which has never fallen down, but had already been always lying down. But "to rise again" is predicable only of that which has fallen down; because it is by rising again, in consequence of its having fallen down, that it is said to have re-risen. [5588] For the syllable RE always implies iteration (or happening again). We say, therefore, that the body falls to the ground by death, as indeed facts themselves show, in accordance with the law of God. For to the body it was said, ("Till thou return to the ground, for out of it wast thou taken; for) dust thou art, and unto dust shalt thou return." [5589] That, therefore, which came from the ground shall return to the ground. Now that falls down which returns to the ground; and that rises again which falls down. "Since by man came death, by man came also the resurrection." [5590] Here in the word man, who consists of bodily substance, as we have often shown already, is presented to me the body of Christ. But if we are all so made alive in Christ, as we die in Adam, it follows of necessity that we are made alive in Christ as a bodily substance, since we died in Adam as a bodily substance. The similarity, indeed, is not complete, unless our revival [5591] in Christ concur in identity of substance with our mortality [5592] in Adam. But at this point [5593] (the apostle) has made a parenthetical statement [5594] concerning Christ, which, bearing as it does on our present discussion, must not pass unnoticed. For the resurrection of the body will receive all the better proof, in proportion as I shall succeed in showing that Christ belongs to that God who is believed to have provided this resurrection of the flesh in His dispensation. When he says, "For He must reign, till He hath put all enemies under His feet," [5595] we can see at once [5596] from this statement that he speaks of a God of vengeance, and therefore of Him who made the following promise to Christ: "Sit Thou at my right hand, until I make Thine enemies Thy footstool. The rod of Thy strength shall the Lord send forth from Sion, and He shall rule along with Thee in the midst of Thine enemies." [5597] It is necessary for me to lay claim to those Scriptures which the Jews endeavour to deprive us of, and to show that they sustain my view. Now they say that this Psalm [5598] was a chant in honour of Hezekiah, [5599] because "he went up to the house of the Lord," [5600] and God turned back and removed his enemies. Therefore, (as they further hold,) those other words, "Before the morning star did I beget thee from the womb," [5601] are applicable to Hezekiah, and to the birth of Hezekiah. We on our side [5602] have published Gospels (to the credibility of which we have to thank [5603] them [5604] for having given some confirmation, indeed, already in so great a subject [5605] ); and these declare that the Lord was born at night, that so it might be "before the morning star," as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born, [5606] and again from the place of the birth, for it is towards night that persons arrive at the (eastern) "inn." Perhaps, too, there was a mystic purpose in Christ's being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, "I have begotten Thee," except to His true Son. For although He says of all the people (Israel), "I have begotten [5607] children," [5608] yet He added not "from the womb." Now, why should He have added so superfluously this phrase "from the womb" (as if there could be any doubt about any one's having been born from the womb), unless the Holy Ghost had wished the words to be with especial care [5609] understood of Christ? "I have begotten Thee from the womb," that is to say, from a womb only, without a man's seed, making it a condition of a fleshly body [5610] that it should come out of a womb. What is here added (in the Psalm), "Thou art a priest for ever," [5611] relates to (Christ) Himself. Hezekiah was no priest; and even if he had been one, he would not have been a priest for ever. "After the order," says He, "of Melchizedek." Now what had Hezekiah to do with Melchizedek, the priest of the most high God, and him uncircumcised too, who blessed the circumcised Abraham, after receiving from him the offering of tithes? To Christ, however, "the order of Melchizedek" will be very suitable; for Christ is the proper and legitimate High Priest of God. He is the Pontiff of the priesthood of the uncircumcision, constituted such, even then, for the Gentiles, by whom He was to be more fully received, although at His last coming He will favour with His acceptance and blessing the circumcision also, even the race of Abraham, which by and by is to acknowledge Him. Well, then, there is also another Psalm, which begins with these words: "Give Thy judgments, O God, to the King," that is, to Christ who was to come as King, "and Thy righteousness unto the King's son," [5612] that is, to Christ's people; for His sons are they who are born again in Him. But it will here be said that this Psalm has reference to Solomon. However, will not those portions of the Psalm which apply to Christ alone, be enough to teach us that all the rest, too, relates to Christ, and not to Solomon? "He shall come down," says He, "like rain upon a fleece, [5613] and like dropping showers upon the earth," [5614] describing His descent from heaven to the flesh as gentle and unobserved. [5615] Solomon, however, if he had indeed any descent at all, came not down like a shower, because he descended not from heaven. But I will set before you more literal points. [5616] "He shall have dominion," says the Psalmist, "from sea to sea, and from the river unto the ends of the earth." [5617] To Christ alone was this given; whilst Solomon reigned over only the moderately-sized kingdom of Judah. "Yea, all kings shall fall down before Him." Whom, indeed, shall they all thus worship, except Christ? "All nations shall serve Him." [5618] To whom shall all thus do homage, but Christ? "His name shall endure for ever." Whose name has this eternity of fame, but Christ's? "Longer than the sun shall His name remain," for longer than the sun shall be the Word of God, even Christ. "And in Him shall all nations be blessed." [5619] In Solomon was no nation blessed; in Christ every nation. And what if the Psalm proves Him to be even God? "They shall call Him blessed." [5620] (On what ground?) Because blessed is the Lord God of Israel, who only doeth wonderful things." [5621] "Blessed also is His glorious name, and with His glory shall all the earth be filled." [5622] On the contrary, Solomon (as I make bold to affirm) lost even the glory which he had from God, seduced by his love of women even into idolatry. And thus, the statement which occurs in about the middle of this Psalm, "His enemies shall lick the dust" [5623] (of course, as having been, (to use the apostle's phrase,) "put under His feet" [5624] ), will bear upon the very object which I had in view, when I both introduced the Psalm, and insisted on my opinion of its sense,--namely, that I might demonstrate both the glory of His kingdom and the subjection of His enemies in pursuance of the Creator's own plans, with the view of laying down [5625] this conclusion, that none but He can be believed to be the Christ of the Creator. __________________________________________________________________ [5581] He here argues, as it will be readily observed, from the Marcionite theory alluded to, near the end of the last chapter. [5582] 1 Cor. xv. 12. [5583] See his treatise, De Resur. Carnis, chap. i. (Oehler). [5584] An allusion to the deaths of martyrs. [5585] Compendio. [5586] Defendi. [5587] Animam. [5588] The reader will readily see how the English fails to complete the illustration with the ease of the Latin, "surgere," "iterum surgere," "resurgere." [5589] Gen. iii. 19. ["Was not said unto the Soul"--says our own Longfellow, in corresponding words.] [5590] 1 Cor. xv. 21. [5591] Vivificatio. [5592] Mortificatio. [5593] Adhuc. [5594] Interposuit aliquid. [5595] 1 Cor. xv. 25, 27. [5596] Jam quidem. [5597] Ps. cx. 1, 2, and viii. 6. [5598] Ps. cx. [5599] In Ezechiam cecinisse. [5600] 2 Kings xix. 14; but the words are, "quia is sederit ad dexteram templi," a sentence which occurs neither in the LXX. nor the original. [5601] Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ek gastros pro heosphorou egennesa se; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him. Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah. This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasion--David's victories over the neighboring heathen. [5602] Nos. [5603] Debemus. [5604] Istos: that is, the Jews (Rigalt.). [5605] Utique jam in tanto opere. [5606] Natum esse quum maxime. [5607] Generavi: Sept. egennesa. [5608] Isa. i. 2. [5609] Curiosius. [5610] Deputans carni: a note against Docetism. [5611] Ps. cx. 4. [5612] Ps. lxxii. 1. [5613] Super vellus: so Sept. epi pokon. [5614] Ps. lxxii. 6. [5615] Similarly the Rabbis Saadias Gaon and Hadarsan, above mentioned in our note, beautifully applied to Messiah's placid birth, "without a human father," the figures of Ps. cx. 3, "womb of the morning," "dew of thy birth." [5616] Simpliciora. [5617] Ps. lxx. 8. [5618] Ps. lxx. 11. [5619] Ps. lxx. 17. [5620] Ps. lxx. 17. [5621] Ps. lxx. 18. [5622] Ps. lxx. 19. [5623] Ps. lxx. 9. [5624] 1 Cor. xv. 25, 27. [5625] Consecuturus. __________________________________________________________________ Chapter X.--Doctrine of the Resurrection of the Body, Continued. How are the Dead Raised? and with What Body Do They Come? These Questions Answered in Such a Sense as to Maintain the Truth of the Raised Body, Against Marcion. Christ as the Second Adam Connected with the Creator of the First Man. Let Us Bear the Image of the Heavenly. The Triumph Over Death in Accordance with the Prophets. Hosea and St. Paul Compared. Let us now return to the resurrection, to the defence of which against heretics of all sorts we have given indeed sufficient attention in another work of ours. [5626] But we will not be wanting (in some defence of the doctrine) even here, in consideration of such persons as are ignorant of that little treatise. "What," asks he, "shall they do who are baptized for the dead, if the dead rise not?" [5627] Now, never mind [5628] that practice, (whatever it may have been.) The Februarian lustrations [5629] will perhaps [5630] answer him (quite as well), by praying for the dead. [5631] Do not then suppose that the apostle here indicates some new god as the author and advocate of this (baptism for the dead. His only aim in alluding to it was) that he might all the more firmly insist upon the resurrection of the body, in proportion as they who were vainly baptized for the dead resorted to the practice from their belief of such a resurrection. We have the apostle in another passage defining "but one baptism." [5632] To be "baptized for the dead" therefore means, in fact, to be baptized for the body; [5633] for, as we have shown, it is the body which becomes dead. What, then, shall they do who are baptized for the body, [5634] if the body [5635] rises not again? We stand, then, on firm ground (when we say) that [5636] the next question which the apostle has discussed equally relates to the body. But "some man will say, How are the dead raised up? With what body do they come?'" [5637] Having established the doctrine of the resurrection which was denied, it was natural [5638] to discuss what would be the sort of body (in the resurrection), of which no one had an idea. On this point we have other opponents with whom to engage. For Marcion does not in any wise admit the resurrection of the flesh, and it is only the salvation of the soul which he promises; consequently the question which he raises is not concerning the sort of body, but the very substance thereof. Notwithstanding, [5639] he is most plainly refuted even from what the apostle advances respecting the quality of the body, in answer to those who ask, "How are the dead raised up? with what body do they come?" For as he treated of the sort of body, he of course ipso facto proclaimed in the argument that it was a body which would rise again. Indeed, since he proposes as his examples "wheat grain, or some other grain, to which God giveth a body, such as it hath pleased Him;" [5640] since also he says, that "to every seed is its own body;" [5641] that, consequently, [5642] "there is one kind of flesh of men, whilst there is another of beasts, and (another) of birds; that there are also celestial bodies and bodies terrestrial; and that there is one glory of the sun, and another glory of the moon, and another glory of the stars" [5643] --does he not therefore intimate that there is to be [5644] a resurrection of the flesh or body, which he illustrates by fleshly and corporeal samples? Does he not also guarantee that the resurrection shall be accomplished by that God from whom proceed all the (creatures which have served him for) examples? "So also," says he, "is the resurrection of the dead." [5645] How? Just as the grain, which is sown a body, springs up a body. This sowing of the body he called the dissolving thereof in the ground, "because it is sown in corruption," (but "is raised) to honour and power." [5646] Now, just as in the case of the grain, so here: to Him will belong the work in the revival of the body, who ordered the process in the dissolution thereof. If, however, you remove the body from the resurrection which you submitted to the dissolution, what becomes of the diversity in the issue? Likewise, "although it is sown a natural body, it is raised a spiritual body." [5647] Now, although the natural principle of life [5648] and the spirit have each a body proper to itself, so that the "natural body" may fairly be taken [5649] to signify the soul, [5650] and "the spiritual body" the spirit, yet that is no reason for supposing [5651] the apostle to say that the soul is to become spirit in the resurrection, but that the body (which, as being born along with the soul, and as retaining its life by means of the soul, [5652] admits of being called animal (or natural [5653] ) will become spiritual, since it rises through the Spirit to an eternal life. In short, since it is not the soul, but the flesh which is "sown in corruption," when it turns to decay in the ground, it follows that (after such dissolution) the soul is no longer the natural body, but the flesh, which was the natural body, (is the subject of the future change), forasmuch as of a natural body it is made a spiritual body, as he says further down, "That was not first which is spiritual." [5654] For to this effect he just before remarked of Christ Himself: "The first man Adam was made a living soul, the last Adam was made a quickening spirit." [5655] Our heretic, however, in the excess of his folly, being unwilling that the statement should remain in this shape, altered "last Adam" into "last Lord;" [5656] because he feared, of course, that if he allowed the Lord to be the last (or second) Adam, we should contend that Christ, being the second Adam, must needs belong to that God who owned also the first Adam. But the falsification is transparent. For why is there a first Adam, unless it be that there is also a second Adam? For things are not classed together unless they be severally alike, and have an identity of either name, or substance, or origin. [5657] Now, although among things which are even individually diverse, one must be first and another last, yet they must have one author. If, however, the author be a different one, he himself indeed may be called the last. But the thing which he introduces is the first, and that only can be the last, which is like this first in nature. [5658] It is, however, not like the first in nature, when it is not the work of the same author. In like manner (the heretic) will be refuted also with the word "man: " "The first man is of the earth, earthy; the second man is the Lord from heaven." [5659] Now, since the first was a man, how can there be a second, unless he is a man also? Or, else, if the second is "Lord," was the first "Lord" also? [5660] It is, however, quite enough for me, that in his Gospel he admits the Son of man to be both Christ and Man; so that he will not be able to deny Him (in this passage), in the "Adam" and the "man" (of the apostle). What follows will also be too much for him. For when the apostle says, "As is the earthy," that is, man, "such also are they that are earthy"--men again, of course; "therefore as is the heavenly," meaning the Man, from heaven, "such are the men also that are heavenly." [5661] For he could not possibly have opposed to earthly men any heavenly beings that were not men also; his object being the more accurately to distinguish their state and expectation by using this name in common for them both. For in respect of their present state and their future expectation he calls men earthly and heavenly, still reserving their parity of name, according as they are reckoned (as to their ultimate condition [5662] ) in Adam or in Christ. Therefore, when exhorting them to cherish the hope of heaven, he says: "As we have borne the image of the earthy, so let us also bear the image of the heavenly," [5663] --language which relates not to any condition of resurrection life, but to the rule of the present time. He says, Let us bear, as a precept; not We shall bear, in the sense of a promise--wishing us to walk even as he himself was walking, and to put off the likeness of the earthly, that is, of the old man, in the works of the flesh. For what are this next words? "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God." [5664] He means the works of the flesh and blood, which, in his Epistle to the Galatians, deprive men of the kingdom of God. [5665] In other passages also he is accustomed to put the natural condition instead of the works that are done therein, as when he says, that "they who are in the flesh cannot please God." [5666] Now, when shall we be able to please God except whilst we are in this flesh? There is, I imagine, no other time wherein a man can work. If, however, whilst we are even naturally living in the flesh, we yet eschew the deeds of the flesh, then we shall not be in the flesh; since, although we are not absent from the substance of the flesh, we are notwithstanding strangers to the sin thereof. Now, since in the word flesh we are enjoined to put off, not the substance, but the works of the flesh, therefore in the use of the same word the kingdom of God is denied to the works of the flesh, not to the substance thereof. For not that is condemned in which evil is done, but only the evil which is done in it. To administer poison is a crime, but the cup in which it is given is not guilty. So the body is the vessel of the works of the flesh, whilst the soul which is within it mixes the poison of a wicked act. How then is it, that the soul, which is the real author of the works of the flesh, shall attain to [5667] the kingdom of God, after the deeds done in the body have been atoned for, whilst the body, which was nothing but (the soul's) ministering agent, must remain in condemnation? Is the cup to be punished, but the poisoner to escape? Not that we indeed claim the kingdom of God for the flesh: all we do is, to assert a resurrection for the substance thereof, as the gate of the kingdom through which it is entered. But the resurrection is one thing, and the kingdom is another. The resurrection is first, and afterwards the kingdom. We say, therefore, that the flesh rises again, but that when changed it obtains the kingdom. "For the dead shall be raised incorruptible," even those who had been corruptible when their bodies fell into decay; "and we shall be changed, in a moment, in the twinkling of an eye. [5668] For this corruptible"--and as he spake, the apostle seemingly pointed to his own flesh--"must put on incorruption, and this mortal must put on immortality," [5669] in order, indeed, that it may be rendered a fit substance for the kingdom of God. "For we shall be like the angels." [5670] This will be the perfect change of our flesh--only after its resurrection. [5671] Now if, on the contrary, [5672] there is to be no flesh, how then shall it put on incorruption and immortality? Having then become something else by its change, it will obtain the kingdom of God, no longer the (old) flesh and blood, but the body which God shall have given it. Rightly then does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" [5673] for this (honour) does he ascribe to the changed condition [5674] which ensues on the resurrection. Since, therefore, shall then be accomplished the word which was written by the Creator, "O death, where is thy victory"--or thy struggle? [5675] "O death, where is thy sting?" [5676] --written, I say, by the Creator, for He wrote them by His prophet [5677] --to Him will belong the gift, that is, the kingdom, who proclaimed the word which is to be accomplished in the kingdom. And to none other God does he tell us that "thanks" are due, for having enabled us to achieve "the victory" even over death, than to Him from whom he received the very expression [5678] of the exulting and triumphant challenge to the mortal foe. __________________________________________________________________ [5626] He refers to his De Resurrect. Carnis. See chap. xlviii. [5627] 1 Cor. xv. 29. [5628] Viderit. [5629] Kalendæ Februariæ. The great expiation or lustration, celebrated at Rome in the month which received its name from the festival, is described by Ovid, Fasti, book ii., lines 19-28, and 267-452, in which latter passage the same feast is called Lupercalia. Of course as the rites were held on the 15th of the month, the word kalendæ here has not its more usual meaning (Paley's edition of the Fasti, pp. 52-76). Oehler refers also to Macrobius, Saturn. i. 13; Cicero, De Legibus, ii. 21; Plutarch, Numa, p. 132. He well remarks (note in loc.), that Tertullian, by intimating that the heathen rites of the Februa will afford quite as satisfactory an answer to the apostle's question, as the Christian superstition alluded to, not only means no authorization of the said superstition for himself, but expresses his belief that St. Paul's only object was to gather some evidence for the great doctrine of the resurrection from the faith which underlay the practice alluded to. In this respect, however, the heathen festival would afford a much less pointed illustration; for though it was indeed a lustration for the dead, peri nekron, and had for its object their happiness and welfare, it went no further than a vague notion of an indefinite immortality, and it touched not the recovery of the body. There is therefore force in Tertullian's si forte. [5630] Si forte. [5631] to euchesthai huper ton nekron (Rigalt.). [5632] Eph. iv. 5. [5633] Pro corporibus. [5634] Eph. iv. 5. [5635] Corpora. [5636] Ut, with the subjunctive verb induxerit. [5637] 1 Cor. xv. 35. [5638] Consequens erat. [5639] Porro. [5640] 1 Cor. xv. 37, 38. [5641] 1 Cor. xv. 38. [5642] Ut. [5643] 1 Cor. xv. 39-41. [5644] Portendit. [5645] 1 Cor. xv. 42. [5646] 1 Cor. xv. 42, 43. [5647] 1 Cor. xv. 44. [5648] Anima: we will call it soul in the context. [5649] Possit videri. [5650] Animam. [5651] Non ideo. [5652] Animam. [5653] Animale. The terseness of his argument, by his use of the same radical terms Anima and Animale, is lost in the English. [See Cap. 15 infra. Also, Kaye p. 180. St. Augustine seems to tolerate our author's views of a corporal spirit in his treatise de Hæresibus.] [5654] 1 Cor. xv. 46. [5655] 1 Cor. xv. 45. [5656] ho eschatos 'Adam into ho eschatos Kurios. [5657] Vel auctoris. [5658] Par. [5659] 1 Cor. xv. 47. [5660] Marcion seems to have changed man into Lord, or rather to have omitted the anthropos of the second clause, letting the verse run thus: ho protos anthropos ek ges choikhos, ho deuteros Kurios ex ouranou. Anything to cut off all connection with the Creator. [5661] The hoi epouranioi, the "de coelo homines," of this ver. 48 are Christ's risen people; comp. Phil. iii. 20, 21 (Alford). [5662] Secundum exitum. [5663] 1 Cor. xv. 49. T. argues from the reading phoresomen (instead of phoresomen), which indeed was read by many of the fathers, and (what is still more important) is found in the Codex Sinaiticus. We add the critical note of Dean Alford on this reading: "ACDFKL rel latt copt goth, Theodotus, Basil, Cæsarius, Cyril, Macarius, Methodius (who prefixes hena), Chrysostom, Epiphanius, Ps. Athanasius, Damascene, Irenæus (int), Tertullian, Cyprian, Hilary, Jerome." Alford retains the usual phoresomen, on the strength chiefly of the Codex Vaticanus. [5664] 1 Cor. xv. 50. [5665] Gal. v. 19-21. [5666] Rom. viii. 8. [5667] Merebitur. [5668] 1 Cor. xv. 52. [5669] 1 Cor. xv. 53. [5670] Matt. xxii. 30 and Luke xx. 36. [5671] Sed resuscitatæ. [5672] Aut si. [5673] 1 Cor. xv. 50. [5674] Demutationi. [5675] Suggested by the ischusas of Sept. in Isa. xxv. 8. [5676] 1 Cor. xv. 55. [5677] Isa. xxv. 8 and (especially) Hos. xiii. 14. [5678] The Septuagint version of the passage in Hosea is, pou he dike sou, thanate; pou to kentnon sou, hade, which is very like the form of the apostrophe in 1 Cor. xv. 55. __________________________________________________________________ Chapter XI.--The Second Epistle to the Corinthians. The Creator the Father of Mercies. Shown to Be Such in the Old Testament, and Also in Christ. The Newness of the New Testament. The Veil of Obdurate Blindness Upon Israel, Not Reprehensible on Marcion's Principles. The Jews Guilty in Rejecting the Christ of the Creator. Satan, the God of This World. The Treasure in Earthen Vessels Explained Against Marcion. The Creator's Relation to These Vessels, I.e. Our Bodies. If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be "gods many" [5679] ), yet "the blessed God," (who is "the Father) of our Lord Jesus Christ," [5680] will be understood to be no other God than the Creator, who both blessed all things (that He had made), as you find in Genesis, [5681] and is Himself "blessed by all things," as Daniel tells us. [5682] Now, if the title of Father may be claimed for (Marcion's) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also "the Father of mercies," [5683] and (in the prophets) has been described as "full of compassion, and gracious, and plenteous in mercy." [5684] In Jonah you find the signal act of His mercy, which He showed to the praying Ninevites. [5685] How inflexible was He at the tears of Hezekiah! [5686] How ready to forgive Ahab, the husband of Jezebel, the blood of Naboth, when he deprecated His anger. [5687] How prompt in pardoning David on his confession of his sin [5688] --preferring, indeed, the sinner's repentance to his death, of course because of His gracious attribute of mercy. [5689] Now, if Marcion's god has exhibited or proclaimed any such thing as this, I will allow him to be "the Father of mercies." Since, however, he ascribes to him this title only from the time he has been revealed, as if he were the father of mercies from the time only when he began to liberate the human race, then we on our side, too, [5690] adopt the same precise date of his alleged revelation; but it is that we may deny him! It is then not competent to him to ascribe any quality to his god, whom indeed he only promulged by the fact of such an ascription; for only if it were previously evident that his god had an existence, could he be permitted to ascribe an attribute to him. The ascribed attribute is only an accident; but accidents [5691] are preceded by the statement of the thing itself of which they are predicated, especially when another claims the attribute which is ascribed to him who has not been previously shown to exist. Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore "the New Testament" will appertain to none other than Him who promised it--if not "its letter, yet its spirit;" [5692] and herein will lie its newness. Indeed, He who had engraved its letter in stones is the same as He who had said of its spirit, "I will pour out of my Spirit upon all flesh." [5693] Even if "the letter killeth, yet the Spirit giveth life;" [5694] and both belong to Him who says: "I kill, and I make alive; I wound, and I heal." [5695] We have already made good the Creator's claim to this twofold character of judgment and goodness [5696] --"killing in the letter" through the law, and "quickening in the Spirit" through the Gospel. Now these attributes, however different they be, cannot possibly make two gods; for they have already (in the prevenient dispensation of the Old Testament) been found to meet in One. [5697] He alludes to Moses' veil, covered with which "his face could not be stedfastly seen by the children of Israel." [5698] Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, "which was to be done away," [5699] this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this. For only there is superiority possible where was previously the thing over which superiority can be affirmed. But then he says, "But their minds were blinded" [5700] --of the world; certainly not the Creator's mind, but the minds of the people which are in the world. [5701] Of Israel he says, Even unto this day the same veil is upon their heart;" [5702] showing that the veil which was on the face of Moses was a figure of the veil which is on the heart of the nation still; because even now Moses is not seen by them in heart, just as he was not then seen by them in eye. But what concern has Paul with the veil which still obscures Moses from their view, if the Christ of the Creator, whom Moses predicted, is not yet come? How are the hearts of the Jews represented as still covered and veiled, if the predictions of Moses relating to Christ, in whom it was their duty to believe through him, are as yet unfulfilled? What had the apostle of a strange Christ to complain of, if the Jews failed in understanding the mysterious announcements of their own God, unless the veil which was upon their hearts had reference to that blindness which concealed from their eyes the Christ of Moses? Then, again, the words which follow, But when it shall turn to the Lord, the evil shall be taken away," [5703] properly refer to the Jew, over whose gaze Moses' veil is spread, to the effect that, when he is turned to the faith of Christ, he will understand how Moses spoke of Christ. But how shall the veil of the Creator be taken away by the Christ of another god, whose mysteries the Creator could not possibly have veiled--unknown mysteries, as they were of an unknown god? So he says that "we now with open face" (meaning the candour of the heart, which in the Jews had been covered with a veil), "beholding Christ, are changed into the same image, from that glory" (wherewith Moses was transfigured as by the glory of the Lord) "to another glory." [5704] By thus setting forth the glory which illumined the person of Moses from his interview with God, and the veil which concealed the same from the infirmity of the people, and by superinducing thereupon the revelation and the glory of the Spirit in the person of Christ--"even as," to use his words, "by the Spirit of the Lord" [5705] --he testifies that the whole Mosaic system [5706] was a figure of Christ, of whom the Jews indeed were ignorant, but who is known to us Christians. We are quite aware that some passages are open to ambiguity, from the way in which they are read, or else from their punctuation, when there is room for these two causes of ambiguity. The latter method has been adopted by Marcion, by reading the passage which follows, "in whom the God of this world," [5707] as if it described the Creator as the God of this world, in order that he may, by these words, imply that there is another God for the other world. We, however, say that the passage ought to be punctuated with a comma after God, to this effect: "In whom God hath blinded the eyes of the unbelievers of this world." [5708] "In whom" means the Jewish unbelievers, from some of whom the gospel is still hidden under Moses' veil. Now it is these whom God had threatened for "loving Him indeed with the lip, whilst their heart was far from Him," [5709] in these angry words: "Ye shall hear with your ears, and not understand; and see with your eyes, but not perceive;" [5710] and, "If ye will not believe, ye shall not understand;" [5711] and again, "I will take away the wisdom of their wise men, and bring to nought [5712] the understanding of their prudent ones." But these words, of course, He did not pronounce against them for concealing the gospel of the unknown God. At any rate, if there is a God of this world, [5713] He blinds the heart of the unbelievers of this world, because they have not of their own accord recognised His Christ, who ought to be understood from His Scriptures. [5714] Content with my advantage, I can willingly refrain from noticing to any greater length [5715] this point of ambiguous punctuation, so as not to give my adversary any advantage, [5716] indeed, I might have wholly omitted the discussion. A simpler answer I shall find ready to hand in interpreting "the god of this world" of the devil, who once said, as the prophet describes him: "I will be like the Most High; I will exalt my throne in the clouds." [5717] The whole superstition, indeed, of this world has got into his hands, [5718] so that he blinds effectually the hearts of unbelievers, and of none more than the apostate Marcion's. Now he did not observe how much this clause of the sentence made against him: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ." [5719] Now who was it that said; "Let there be light?" [5720] And who was it that said to Christ concerning giving light to the world: "I have set Thee as a light to the Gentiles" [5721] --to them, that is, "who sit in darkness and in the shadow of death?" [5722] (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, "The light of Thy countenance, O Lord, hath been displayed upon us." [5723] Now the countenance (or person [5724] ) of the Lord here is Christ. Wherefore the apostle said above: "Christ, who is the image of God." [5725] Since Christ, then, is the person of the Creator, who said, "Let there be light," it follows that Christ and the apostles, and the gospel, and the veil, and Moses--nay, the whole of the dispensations--belong to the God who is the Creator of this world, according to the testimony of the clause (above adverted to), and certainly not to him who never said, "Let there be light." I here pass over discussion about another epistle, which we hold to have been written to the Ephesians, but the heretics to the Laodiceans. In it he tells [5726] them to remember, that at the time when they were Gentiles they were without Christ, aliens from (the commonwealth of) Israel, without intercourse, without the covenants and any hope of promise, nay, without God, even in his own world, [5727] as the Creator thereof. Since therefore he said, that the Gentiles were without God, whilst their god was the devil, not the Creator, it is clear that he must be understood to be the lord of this world, whom the Gentiles received as their god--not the Creator, of whom they were in ignorance. But how does it happen, that "the treasure which we have in these earthen vessels of ours" [5728] should not be regarded as belonging to the God who owns the vessels? Now since God's glory is, that so great a treasure is contained in earthen vessels, and since these earthen vessels are of the Creator's make, it follows that the glory is the Creator's; nay, since these vessels of His smack so much of the excellency of the power of God, that power itself must be His also! Indeed, all these things have been consigned to the said "earthen vessels" for the very purpose that His excellence might be manifested forth. Henceforth, then, the rival god will have no claim to the glory, and consequently none to the power. Rather, dishonour and weakness will accrue to him, because the earthen vessels with which he had nothing to do have received all the excellency! Well, then, if it be in these very earthen vessels that he tells us we have to endure so great sufferings, [5729] in which we bear about with us the very dying of God, [5730] (Marcion's) god is really ungrateful and unjust, if he does not mean to restore this same substance of ours at the resurrection, wherein so much has been endured in loyalty to him, in which Christ's very death is borne about, wherein too the excellency of his power is treasured. [5731] For he gives prominence to the statement, "That the life also of Christ may be manifested in our body," [5732] as a contrast to the preceding, that His death is borne about in our body. Now of what life of Christ does he here speak? Of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal [5733] --in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, [5734] then he has clearly predicted the resurrection of the flesh. [5735] He says, too, that "our outward man perishes," [5736] not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, "For which cause we will not faint." [5737] Now, when he adds of "the inward man" also, that it "is renewed day by day," he demonstrates both issues here--the wasting away of the body by the wear and tear [5738] of its trials, and the renewal of the soul [5739] by its contemplation of the promises. __________________________________________________________________ [5679] 1 Cor. viii. 5. [5680] 2 Cor. i. 3. [5681] Gen. i. 22. [5682] Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37. [5683] 2 Cor. i. 3. [5684] Ps. lxxxvi. 15; cxii. 4; cxlv. 8; Jonah iv. 2. [5685] Jonah iii. 8. [5686] 2 Kings xx. 3, 5. [5687] 1 Kings xxi. 27, 29. [5688] 2 Sam. xii. 13. [5689] Ezek. xxxiii. 11. [5690] Atquin et nos. [5691] The Contingent qualities in logic. [5692] 2 Cor. iii. 6. [5693] Joel ii. 28. [5694] 2 Cor. iii. 6. [5695] Deut. xxxii. 39. [5696] See above in book ii. [cap. xi. p. 306.] [5697] Apud unum recenseri prævenerunt. [5698] 2 Cor. iii. 7, 13. [5699] 2 Cor. iii. 7, 8. [5700] Obtunsi: "blunted," 2 Cor. iii. 14. [5701] He seems to have read the clause as applying to the world, but St. Paul certainly refers only to the obdurate Jews. The text is: "Sed obtunsi sunt sensus mundi. [5702] 2 Cor. iii. 15. [5703] 2 Cor. iii. 16. [5704] 2 Cor. iii. 18. [5705] 2 Cor. iii. 18, but T.'s reading is "tanquam a domino spirituum" ("even as by the Lord of the Spirits," probably the sevenfold Spirit.). The original is, kathaper apo Kuriou Pneumatos, "by the Lord the Spirit." [5706] Moysi ordinem totum. [5707] 2 Cor. iv. 4. [5708] He would stop off the phrase tou aionos toutou from ho Theos, and remove it to the end of the sentence as a qualification of ton apiston. He adds another interpretation just afterwards, which, we need not say, is both more consistent with the sense of the passage and with the consensus of Christian writers of all ages, although "it is historically curious" (as Dean Alford has remarked) "that Irenæus [Hæres. iv. 48, Origen, Tertullian (v. 11, contra Marcion)], Chrysostom, OEcumenius, Theodoret, Theophylact, all repudiate, in their zeal against the Manichæans, the grammatical rendering, and take ton apiston tou aionos toutou together" (Greek Testament, in loc.). [I have corrected Alford's reference to Tertullian which he makes B. iv. 11.] [5709] Isa. xxix. 13. [5710] Isa. vi. 10 (only adapted). [5711] Isa. vii. 9, Sept. [5712] Sept. krupso, "will hide." [5713] Said concessively, in reference to M.'s position above mentioned. [5714] Marcion's "God of this world" being the God of the Old Testament. [5715] Hactenus: pro non amplius (Oehler) tractasse. [5716] "A fuller criticism on this slight matter might give his opponent the advantage, as apparently betraying a penury of weightier and more certain arguments" (Oehler). [5717] Isa. xiv. 14. [5718] Mancipata est illi. [5719] 2 Cor. iv. 6. [5720] Gen. i. 3. [5721] Isa. xlix. 6 (Sept. quoted in Acts xiii. 47). [5722] Isa. ix. 2 and Matt. iv. 16. [5723] Ps. iv. 7 (Sept.). [5724] Persona: the prosopon of the Septuagint. [5725] 2 Cor. iv. 4. [5726] Ait. [5727] Eph. ii. 12. [5728] 2 Cor. iv. 7. [5729] 2 Cor. iv. 8-12. [5730] Oehler, after Fr. Junius, defends the reading "mortificationem dei," instead of Domini, in reference to Marcion, who seems to have so corrupted the reading. [5731] 2 Cor. iv. 10. [5732] 2 Cor. iv. 10. [5733] 2 Cor. iv. 16-18. [5734] 2 Cor. iv. 11. [5735] 2 Cor. iv. 14. [5736] 2 Cor. iv. 16. [5737] 2 Cor. iv. 16. [5738] Vexatione. [5739] Animi. __________________________________________________________________ Chapter XII.--The Eternal Home in Heaven. Beautiful Exposition by Tertullian of the Apostle's Consolatory Teaching Against the Fear of Death, So Apt to Arise Under Anti-Christian Oppression. The Judgment-Seat of Christ--The Idea, Anti-Marcionite. Paradise. Judicial Characteristics of Christ Which are Inconsistent with the Heretical Views About Him; The Apostle's Sharpness, or Severity, Shows Him to Be a Fit Preacher of the Creator's Christ. As to the house of this our earthly dwelling-place, when he says that "we have an eternal home in heaven, not made with hands," [5740] he by no means would imply that, because it was built by the Creator's hand, it must perish in a perpetual dissolution after death. [5741] He treats of this subject in order to offer consolation against the fear of death and the dread of this very dissolution, as is even more manifest from what follows, when he adds, that "in this tabernacle of our earthly body we do groan, earnestly desiring to be clothed upon with the vesture which is from heaven, [5742] if so be, that having been unclothed, [5743] we shall not be found naked;" in other words, shall regain that of which we have been divested, even our body. And again he says: "We that are in this tabernacle do groan, not as if we were oppressed [5744] with an unwillingness to be unclothed, but (we wish) to be clothed upon." [5745] He here says expressly, what he touched but lightly [5746] in his first epistle, where he wrote:) "The dead shall be raised incorruptible (meaning those who had undergone mortality), "and we shall be changed" (whom God shall find to be yet in the flesh). [5747] Both those shall be raised incorruptible, because they shall regain their body--and that a renewed one, from which shall come their incorruptibility; and these also shall, in the crisis of the last moment, and from their instantaneous death, whilst encountering the oppressions of anti-christ, undergo a change, obtaining therein not so much a divestiture of body as "a clothing upon" with the vesture which is from heaven. [5748] So that whilst these shall put on over their (changed) body this, heavenly raiment, the dead also shall for their part [5749] recover their body, over which they too have a supervesture to put on, even the incorruption of heaven; [5750] because of these it was that he said: "This corruptible must put on incorruption, and this mortal must put on immortality." [5751] The one put on this (heavenly) apparel, [5752] when they recover their bodies; the others put it on as a supervesture, [5753] when they indeed hardly lose them (in the suddenness of their change). It was accordingly not without good reason that he described them as "not wishing indeed to be unclothed," but (rather as wanting) "to be clothed upon;" [5754] in other words, as wishing not to undergo death, but to be surprised into life, [5755] "that this moral (body) might be swallowed up of life," [5756] by being rescued from death in the supervesture of its changed state. This is why he shows us how much better it is for us not to be sorry, if we should be surprised by death, and tells us that we even hold of God "the earnest of His Spirit" [5757] (pledged as it were thereby to have "the clothing upon," which is the object of our hope), and that "so long as we are in the flesh, we are absent from the Lord;" [5758] moreover, that we ought on this account to prefer [5759] "rather to be absent from the body and to be present with the Lord," [5760] and so to be ready to meet even death with joy. In this view it is that he informs us how "we must all appear before the judgement-seat of Christ, that every one may receive the things done in his body, according as he hath done either good or bad." [5761] Since, however, there is then to be a retribution according to men's merits, how will any be able to reckon with [5762] God? But by mentioning both the judgment-seat and the distinction between works good and bad, he sets before us a Judge who is to award both sentences, [5763] and has thereby affirmed that all will have to be present at the tribunal in their bodies. For it will be impossible to pass sentence except on the body, for what has been done in the body. God would be unjust, if any one were not punished or else rewarded in that very condition, [5764] wherein the merit was itself achieved. "If therefore any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new;" [5765] and so is accomplished the prophecy of Isaiah. [5766] When also he (in a later passage) enjoins us "to cleanse ourselves from all filthiness of flesh and blood" [5767] (since this substance enters not the kingdom of God [5768] ); when, again, he "espouses the church as a chaste virgin to Christ," [5769] a spouse to a spouse in very deed, [5770] an image cannot be combined and compared with what is opposed to the real nature of the thing (with which it is compared). So when he designates "false apostles, deceitful workers transforming themselves" into likenesses of himself, [5771] of course by their hypocrisy, he charges them with the guilt of disorderly conversation, rather than of false doctrine. [5772] The contrariety, therefore, was one of conduct, not of gods. [5773] If "Satan himself, too, is transformed into an angel of light," [5774] such an assertion must not be used to the prejudice of the Creator. The Creator is not an angel, but God. Into a god of light, and not an angel of light, must Satan then have been said to be transformed, if he did not mean to call him "the angel," which both we and Marcion know him to be. On Paradise is the title of a treatise of ours, in which is discussed all that the subject admits of. [5775] I shall here simply wonder, in connection with this matter, whether a god who has no dispensation of any kind on earth could possibly have a paradise to call his own--without perchance availing himself of the paradise of the Creator, to use it as he does His world--much in the character of a mendicant. [5776] And yet of the removal of a man from earth to heaven we have an instance afforded us by the Creator in Elijah. [5777] But what will excite my surprise still more is the case (next supposed by Marcion), that a God so good and gracious, and so averse to blows and cruelty, should have suborned the angel Satan--not his own either, but the Creator's--"to buffet" the apostle, [5778] and then to have refused his request, when thrice entreated to liberate him! It would seem, therefore, that Marcion's god imitates the Creator's conduct, who is an enemy to the proud, even "putting down the mighty from their seats." [5779] Is he then the same God as He who gave Satan power over the person of Job that his "strength might be made perfect in weakness?" [5780] How is it that the censurer of the Galatians [5781] still retains the very formula of the law: "In the mouth of two or three witnesses shall every word be established?" [5782] How again is it that he threatens sinners "that he will not spare" them [5783] --he, the preacher of a most gentle god? Yea, he even declares that "the Lord hath given to him the power of using sharpness in their presence!" [5784] Deny now, O heretic, (at your cost,) that your god is an object to be feared, when his apostle was for making himself so formidable! __________________________________________________________________ [5740] 2 Cor. v. 1. [5741] As Marcion would have men believe. [5742] 2 Cor. v. 2, 3. [5743] Despoliati. [5744] Gravemur. [5745] 2 Cor. v. 4. [5746] Strinxit. [5747] 1 Cor. xv. 52. [5748] Superinduti magis quod de coelo quam exuti corpus. [5749] Utique et mortui. [5750] De coelo. [5751] 1 Cor. xv. 53. [5752] Induunt. [5753] Superinduunt. [5754] 2 Cor. v. 4. [5755] Vita præveniri. [5756] 2 Cor. v. 4; and see his treatise, De Resurrect. Carnis, cap. xlii. [5757] 2 Cor. v. 5. [5758] 2 Cor. v. 6. [5759] Boni ducere. [5760] 2 Cor. v. 8. [5761] 2 Cor. v. 10. [5762] Deputari cum. [5763] 2 Cor. v. 10. [5764] Per id, per quod, i.e., corpus. [5765] 2 Cor. v. 17. [5766] Isa. xliii. 19. [5767] His reading of 2 Cor. vii. 1. [5768] 1 Cor. xv. 50. [5769] 2 Cor. xi. 2. [5770] Utique ut sponsam sponso. [5771] 2 Cor. xi. 13. [5772] Prædicationis adulteratæ. [5773] A reference to Marcion's other god of the New Testament, of which he tortured the epistles (and this passage among them) to produce the evidence. [5774] 2 Cor. xi. 14. [5775] Patitur. The work here referred to is not extant; it is, however, referred to in the De Anima, c. lv. [5776] Precario; "that which one must beg for." See, however, above, book iv. chap. xxii. p. 384, note 8, for a different turn to this word. [5777] 2 Kings ii. 11. [5778] 2 Cor. xii. 7, 8. [5779] 1 Sam. ii. 7, 8; Ps. cxlvii. 6; Luke i. 52. [5780] Job i. 12 and 2 Cor. xii. 9. [5781] Gal. i. 6-9. [5782] 2 Cor. xiii. 1. [5783] 2 Cor. xiii. 2. [5784] 2 Cor. xiii. 10. __________________________________________________________________ Chapter XIII.--The Epistle to the Romans. St. Paul Cannot Help Using Phrases Which Bespeak the Justice of God, Even When He is Eulogizing the Mercies of the Gospel. Marcion Particularly Hard in Mutilation of This Epistle. Yet Our Author Argues on Common Ground. The Judgment at Last Will Be in Accordance with the Gospel. The Justified by Faith Exhorted to Have Peace with God. The Administration of the Old and the New Dispensations in One and the Same Hand. Since my little work is approaching its termination, [5785] I must treat but briefly the points which still occur, whilst those which have so often turned up must be put aside. I regret still to have to contend about the law--after I have so often proved that its replacement (by the gospel) [5786] affords no argument for another god, predicted as it was indeed in Christ, and in the Creator's own plans [5787] ordained for His Christ. (But I must revert to that discussion) so far as (the apostle leads me, for) this very epistle looks very much as if it abrogated [5788] the law. We have, however, often shown before now that God is declared by the apostle to be a Judge; and that in the Judge is implied an Avenger; and in the Avenger, the Creator. And so in the passage where he says: "I am not ashamed of the gospel (of Christ): for it is the power of god unto salvation to every one that believeth; to the Jew first, and also to the Greek; for therein is the righteousness of God revealed from faith to faith," [5789] he undoubtedly ascribes both the gospel and salvation to Him whom (in accordance with our heretic's own distinction) I have called the just God, not the good one. It is He who removes (men) from confidence in the law to faith in the gospel--that is to say, [5790] His own law and His own gospel. When, again, he declares that "the wrath (of God) is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness," [5791] (I ask) the wrath of what God? Of the Creator certainly. The truth, therefore, will be His, whose is also the wrath, which has to be revealed to avenge the truth. Likewise, when adding, "We are sure that the judgment of God is according to truth," [5792] he both vindicated that wrath from which comes this judgment for the truth, and at the same time afforded another proof that the truth emanates from the same God whose wrath he attested, by witnessing to His judgment. Marcion's averment is quite a different matter, that [5793] the Creator in anger avenges Himself on the truth of the rival god which had been detained in unrighteousness. But what serious gaps Marcion has made in this epistle especially, by withdrawing whole passages at his will, will be clear from the unmutilated text of our own copy. [5794] It is enough for my purpose to accept in evidence of its truth what he has seen fit to leave unerased, strange instances as they are also of his negligence and blindness. If, then, God will judge the secrets of men--both of those who have sinned in the law, and of those who have sinned without law (inasmuch as they who know not the law yet do by nature the things contained in the law) [5795] --surely the God who shall judge is He to whom belong both the law, and that nature which is the rule [5796] to them who know not the law. But how will He conduct this judgment? "According to my gospel," says (the apostle), "by (Jesus) Christ." [5797] So that both the gospel and Christ must be His, to whom appertain the law and the nature which are to be vindicated by the gospel and Christ--even at that judgment of God which, as he previously said, was to be according to truth. [5798] The wrath, therefore, which is to vindicate truth, can only be revealed from heaven by the God of wrath; [5799] so that this sentence, which is quite in accordance with that previous one wherein the judgment is declared to be the Creator's, [5800] cannot possibly be ascribed to another god who is not a judge, and is incapable of wrath. It is only consistent in Him amongst whose attributes are found the judgment and the wrath of which I am speaking, and to whom of necessity must also appertain the media whereby these attributes are to be carried into effect, even the gospel and Christ. Hence his invective against the transgressors of the law, who teach that men should not steal, and yet practise theft themselves. [5801] (This invective he utters) in perfect homage [5802] to the law of God, not as if he meant to censure the Creator Himself with having commanded [5803] a fraud to be practised against the Egyptians to get their gold and silver at the very time when He was forbidding men to steal, [5804] --adopting such methods as they are apt (shamelessly) to charge upon Him in other particulars also. Are we then to suppose [5805] that the apostle abstained through fear from openly calumniating God, from whom notwithstanding He did not hesitate to withdraw men? Well, but he had gone so far in his censure of the Jews, as to point against them the denunciation of the prophet, "Through you the name of God is blasphemed (among the Gentiles)." [5806] But how absurd, that he should himself blaspheme Him for blaspheming whom he upbraids them as evil-doers! He prefers even circumcision of heart to neglect of it in the flesh. Now it is quite within the purpose of the God of the law that circumcision should be that of the heart, not in the flesh; in the spirit, and not in the letter. [5807] Since this is the circumcision recommended by Jeremiah: "Circumcise (yourselves to the Lord, and take away) the foreskins of your heart;" [5808] and even of Moses: "Circumcise, therefore, the hardness of your heart," [5809] --the Spirit which circumcises the heart will proceed from Him who prescribed the letter also which clips [5810] the flesh; and "the Jew which is one inwardly" will be a subject of the self-same God as he also is who is "a Jew outwardly;" [5811] because the apostle would have preferred not to have mentioned a Jew at all, unless he were a servant of the God of the Jews. It was once [5812] the law; now it is "the righteousness of God which is by the faith of (Jesus) Christ." [5813] What means this distinction? Has your god been subserving the interests of the Creator's dispensation, by affording time to Him and to His law? Is the "Now" in the hands of Him to whom belonged the "Then"? Surely, then, the law was His, whose is now the righteousness of God. It is a distinction of dispensations, not of gods. He enjoins those who are justified by faith in Christ and not by the law to have peace with God. [5814] With what God? Him whose enemies we have never, in any dispensation, [5815] been? Or Him against whom we have rebelled, both in relation to His written law and His law of nature? Now, as peace is only possible towards Him with whom there once was war, we shall be both justified by Him, and to Him also will belong the Christ, in whom we are justified by faith, and through whom alone God's [5816] enemies can ever be reduced to peace. "Moreover," says he, "the law entered, that the offence might abound." [5817] And wherefore this? "In order," he says, "that (where sin abounded), grace might much more abound." [5818] Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that [5819] the Creator intercalated His law for the mere purpose of [5820] producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), "that as sin had" in His own dispensation [5821] "reigned unto death, even so might grace reign through righteousness unto (eternal) life by Jesus Christ," [5822] His own antagonist! For this (I suppose it was, that) the law of the Creator had "concluded all under sin," [5823] and had brought in "all the world as guilty (before God)," and had "stopped every mouth," [5824] so that none could glory through it, in order that grace might be maintained to the glory of the Christ, not of the Creator, but of Marcion! I may here anticipate a remark about the substance of Christ, in the prospect of a question which will now turn up. For he says that "we are dead to the law." [5825] It may be contended that Christ's body is indeed a body, but not exactly [5826] flesh. Now, whatever may be the substance, since he mentions "the body of Christ," [5827] whom he immediately after states to have been "raised from the dead," [5828] none other body can be understood than that of the flesh, [5829] in respect of which the law was called (the law) of death. [5830] But, behold, he bears testimony to the law, and excuses it on the ground of sin: "What shall we say, therefore? Is the law sin? God forbid." [5831] Fie on you, Marcion. "God forbid!" (See how) the apostle recoils from all impeachment of the law. I, however, have no acquaintance with sin except through the law. [5832] But how high an encomium of the law (do we obtain) from this fact, that by it there comes to light the latent presence of sin! [5833] It was not the law, therefore, which led me astray, but "sin, taking occasion by the commandment." [5834] Why then do you, (O Marcion,) impute to the God of the law what His apostle dares not impute even to the law itself? Nay, he adds a climax: "The law is holy, and its commandment just and good." [5835] Now if he thus reverences the Creator's law, I am at a loss to know how he can destroy the Creator Himself. Who can draw a distinction, and say that there are two gods, one just and the other good, when He ought to be believed to be both one and the other, whose commandment is both "just and good?" Then, again, when affirming the law to be "spiritual" [5836] he thereby implies that it is prophetic, and that it is figurative. Now from even this circumstance I am bound to conclude that Christ was predicted by the law but figuratively, so that indeed He could not be recognised by all the Jews. __________________________________________________________________ [5785] Profligatur. [5786] Concessionem. [5787] Apud Creatorem. [5788] Excludere. [5789] Rom. i. 16, 17. [5790] Utique. [5791] Rom. i. 18. [5792] Rom. ii. 2. [5793] Aliud est si. [5794] Nostri instrumenti. [5795] Rom. ii. 12-16. [5796] Instar legis: "which is as good as a law to them," etc. [5797] Rom. ii. 16. [5798] Rom. ii. 2. [5799] Rom. i. 18. [5800] See the remarks on verses 16 and 17 above. [5801] Rom. ii. 21. [5802] Ut homo. [5803] Ex. iii. 22. [5804] Ex. xx. 15; see above, book iv. chap. xxiv. p. 387. [5805] Scilicet verebatur. [5806] Rom. ii. 24. [5807] Rom. ii. 29. [5808] Jer. iv. 4. [5809] Deut. x. 16 (Sept.). [5810] Metens. [5811] Rom. ii. 28. [5812] Tunc. [5813] Rom. iii. 21, 22. [5814] Tertullian, by the word "enjoins" (monet), seems to have read the passage in Rom. v. 1 in the hortatory sense with echomen, "let us have peace with God." If so, his authority must be added to that exceedingly strong ms. authority which Dean Alford (Greek Test. in loc.) regrets to find overpowering the received reading of echomen, "we have," etc. We subjoin Alford's critical note in support of the echomen, which (with Lachmann) he yet admits into his more recent text: "AB (originally) CDKLfh (originally) m 17 latt (including F-lat); of the versions the older Syriac (Peschito) (and Copt;of the fathers, Chrysostom, Cyril, Theodoret, Damascene, Thephylact, OEcumenius, Rufinus, Pelagius, Orosius, Augustine, Cassiodorus," before whom I would insert Tertullian, and the Codex Sinaiticus, in its original state; although, like its great rival in authority, the Codex Vaticanus, it afterwards received the reading echomen. These second readings of these mss., and the later Syriac (Philoxenian), with Epiphanius, Didymus, and Sedulius, are the almost only authorities quoted for the received text. [Dr. H. over-estimates the "rival" Codices.] [5815] Nusquam. [5816] Ejus. [5817] Rom. v. 20. [5818] Rom. v. 20. [5819] Nisi si: an ironical particle. [5820] Ideo ut. [5821] Apud ipsum. [5822] Rom. v. 21. [5823] Gal. iii. 22. [5824] Rom. iii. 19. [5825] Rom. vii. 4, also Gal. ii. 19. This (although a quotation) is here a Marcionite argument; but there is no need to suppose, with Pamelius, that Marcion tampers with Rom. vi. 2. Oehler also supposes that this is the passage quoted. But no doubt it is a correct quotation from the seventh chapter, as we have indicated. [5826] Statim (or, perhaps, in respect of the derivation), "firmly" or "stedfastly." [5827] Ejus. [5828] Rom. vii. 4. [5829] In this argument Tertullian applies with good effect the terms "flesh" and "body," making the first [which he elsewhere calls the "terrena materia" of our nature (ad Uxor. i. 4)] the proof of the reality of the second, in opposition to Marcion's Docetic error. "Sarx is not = soma, but as in John i. 14, the material of which man is in the body compounded" (Alford). [5830] Compare the first part of ver. 4 with vers. 5 and 6 and viii. 2, 3. [5831] Rom. vii. 7. [5832] This, which is really the second clause of Rom. vii. 7, seems to be here put as a Marcionite argument of disparagement to the law. [5833] Per quam liquuit delictum latere: a playful paradox, in the manner of our author, between liquere and latere. [5834] Rom. vii. 8. [5835] Rom. vii. 13. [5836] Rom. vii. 14. __________________________________________________________________ Chapter XIV.--The Divine Power Shown in Christ's Incarnation. Meaning of St. Paul's Phrase. Likeness of Sinful Flesh. No Docetism in It. Resurrection of Our Real Bodies. A Wide Chasm Made in the Epistle by Marcion's Erasure. When the Jews are Upbraided by the Apostle for Their Misconduct to God; Inasmuch as that God Was the Creator, a Proof is in Fact Given that St. Paul's God Was the Creator. The Precepts at the End of the Epistle, Which Marcion Allowed, Shown to Be in Exact Accordance with the Creator's Scriptures. If the Father "sent His Son in the likeness of sinful flesh," [5837] it must not therefore be said that the flesh which He seemed to have was but a phantom. For he in a previous verse ascribed sin to the flesh, and made it out to be "the law of sin dwelling in his members," and "warring against the law of the mind." [5838] On this account, therefore, (does he mean to say that) the Son was sent in the likeness of sinful flesh, that He might redeem this sinful flesh by a like substance, even a fleshly one, which bare a resemblance to sinful flesh, although it was itself free from sin. Now this will be the very perfection of divine power to effect the salvation (of man) in a nature like his own. [5839] For it would be no great matter if the Spirit of God remedied the flesh; but when a flesh, which is the very copy [5840] of the sinning substance--itself flesh also--only without sin, (effects the remedy, then doubtless it is a great thing). The likeness, therefore, will have reference to the quality [5841] of the sinfulness, and not to any falsity [5842] of the substance. Because he would not have added the attribute "sinful," [5843] if he meant the "likeness" to be so predicated of the substance as to deny the verity thereof; in that case he would only have used the word "flesh," and omitted the "sinful." But inasmuch as he has put the two together, and said "sinful flesh," (or "flesh of sin,") [5844] he has both affirmed the substance, that is, the flesh and referred the likeness to the fault of the substance, that is, to its sin. But even suppose [5845] that the likeness was predicated of the substance, the truth of the said substance will not be thereby denied. Why then call the true substance like? Because it is indeed true, only not of a seed of like condition [5846] with our own; but true still, as being of a nature [5847] not really unlike ours. [5848] And again, in contrary things there is no likeness. Thus the likeness of flesh would not be called spirit, because flesh is not susceptible of any likeness to spirit; but it would be called phantom, if it seemed to be that which it really was not. It is, however, called likeness, since it is what it seems to be. Now it is (what it seems to be), because it is on a par with the other thing (with which it is compared). [5849] But a phantom, which is merely such and nothing else, [5850] is not a likeness. The apostle, however, himself here comes to our aid; for, while explaining in what sense he would not have us "live in the flesh," although in the flesh--even by not living in the works of the flesh [5851] --he shows that when he wrote the words, "Flesh and blood cannot inherit the kingdom of God," [5852] it was not with the view of condemning the substance (of the flesh), but the works thereof; and because it is possible for these not to be committed by us whilst we are still in the flesh, they will therefore be properly chargeable, [5853] not on the substance of the flesh, but on its conduct. Likewise, if "the body indeed is dead because of sin" (from which statement we see that not the death of the soul is meant, but that of the body), "but the spirit is life because of righteousness," [5854] it follows that this life accrues to that which incurred death because of sin, that is, as we have just seen, the body. Now the body [5855] is only restored to him who had lost it; so that the resurrection of the dead implies the resurrection of their bodies. He accordingly subjoins: "He that raised up Christ from the dead, shall also quicken your mortal bodies." [5856] In these words he both affirmed the resurrection of the flesh (without which nothing can rightly be called [5857] body, nor can anything be properly regarded as mortal), and proved the bodily substance of Christ; inasmuch as our own mortal bodies will be quickened in precisely the same way as He was raised; and that was in no other way than in the body. I have here a very wide gulf of expunged Scripture to leap across; [5858] however, I alight on the place where the apostle bears record of Israel "that they have a zeal of God"--their own God, of course--"but not according to knowledge. For," says he, "being ignorant of (the righteousness of) God, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God; for Christ is the end of the law for righteousness to every one that believeth." [5859] Hereupon we shall be confronted with an argument of the heretic, that the Jews were ignorant of the superior God, [5860] since, in opposition to him, they set up their own righteousness--that is, the righteousness of their law--not receiving Christ, the end (or finisher) of the law. But how then is it that he bears testimony to their zeal for their own God, if it is not in respect of the same God that he upbraids them for their ignorance? They were affected indeed with zeal for God, but it was not an intelligent zeal: they were, in fact, ignorant of Him, because they were ignorant of His dispensations by Christ, who was to bring about the consummation of the law; and in this way did they maintain their own righteousness in opposition to Him. But so does the Creator Himself testify to their ignorance concerning Him: "Israel hath not known me; my people have not understood me;" [5861] and as to their preferring the establishment of their own righteousness, (the Creator again describes them as) "teaching for doctrines the commandments of men;" [5862] moreover, as "having gathered themselves together against the Lord and against His Christ" [5863] --from ignorance of Him, of course. Now nothing can be expounded of another god which is applicable to the Creator; otherwise the apostle would not have been just in reproaching the Jews with ignorance in respect of a god of whom they knew nothing. For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: "O the depth of the riches and the wisdom of God; how unsearchable also are His ways!" [5864] Whence this outburst of feeling? Surely from the recollection of the Scriptures, which he had been previously turning over, as well as from his contemplation of the mysteries which he had been setting forth above, in relation to the faith of Christ coming from the law. [5865] If Marcion had an object in his erasures, [5866] why does his apostle utter such an exclamation, because his god has no riches for him to contemplate? So poor and indigent was he, that he created nothing, predicted nothing--in short, possessed nothing; for it was into the world of another God that he descended. The truth is, the Creator's resources and riches, which once had been hidden, were now disclosed. For so had He promised: "I will give to them treasures which have been hidden, and which men have not seen will I open to them." [5867] Hence, then, came the exclamation, "O the depth of the riches and the wisdom of God!" For His treasures were now opening out. This is the purport of what Isaiah said, and of (the apostle's own) subsequent quotation of the self-same passage, of the prophet: "Who hath known the mind of the Lord? or who hath been His counsellor? Who hath first given to Him, and it shall be recompensed to him again?" [5868] Now, (Marcion,) since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator's words? But come now, let us see without mistake [5869] the precepts of your new god: "Abhor that which is evil, and cleave to that which is good." [5870] Well, is the precept different in the Creator's teaching? "Take away the evil from you, depart from it, and be doing good." [5871] Then again: "Be kindly affectioned one to another with brotherly love." [5872] Now is not this of the same import as: "Thou shalt love thy neighbour as thy self?" [5873] (Again, your apostle says:) "Rejoicing in hope;" [5874] that is, of God. So says the Creator's Psalmist: "It is better to hope in the Lord, than to hope even in princes." [5875] "Patient in tribulation." [5876] You have (this in) the Psalm: "The Lord hear thee in the day of tribulation." [5877] "Bless, and curse not," [5878] (says your apostle.) But what better teacher of this will you find than Him who created all things, and blessed them? "Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." [5879] For against such a disposition Isaiah pronounces a woe. [5880] "Recompense to no man evil for evil." [5881] (Like unto which is the Creator's precept:) "Thou shalt not remember thy brother's evil against thee." [5882] (Again:) "Avenge not yourselves;" [5883] for it is written, "Vengeance is mine, I will repay, saith the Lord." [5884] "Live peaceably with all men." [5885] The retaliation of the law, therefore, permitted not retribution for an injury; it rather repressed any attempt thereat by the fear of a recompense. Very properly, then, did he sum up the entire teaching of the Creator in this precept of His: "Thou shalt love thy neighbour as thyself." [5886] Now, if this is the recapitulation of the law from the very law itself, I am at a loss to know who is the God of the law. I fear He must be Marcion's god (after all). [5887] If also the gospel of Christ is fulfilled in this same precept, but not the Creator's Christ, what is the use of our contending any longer whether Christ did or did not say, "I am not come to destroy the law, but to fulfil it?" [5888] In vain has (our man of) Pontus laboured to deny this statement. [5889] If the gospel has not fulfilled the law, then all I can say is, [5890] the law has fulfilled the gospel. But it is well that in a later verse he threatens us with "the judgment-seat of Christ,"--the Judge, of course, and the Avenger, and therefore the Creator's (Christ). This Creator, too, however much he may preach up another god, he certainly sets forth for us as a Being to be served, [5891] if he holds Him thus up as an object to be feared. __________________________________________________________________ [5837] Rom. viii. 3. [5838] Sensus noos in Rom. vii. 23. [5839] Pari. [5840] Consimilis. [5841] Titulum. [5842] Mendacium. [5843] This vindication of these terms of the apostle from Docetism is important. The word which our A.V. has translated sinful is a stronger term in the original. It is not the adjective hamartolou, but the substantive hamartias, amounting to "flesh of sin," i.e. (as Dean Alford interprets it) "the flesh whose attribute and character is sin." "The words en homoiomati sarkos hamartias, De Wette observes, appear almost to border on Docetism, but in reality contain a perfectly true and consistent sentiment; sarx hamartias; is flesh, or human nature, possessed with sin....The likeness, predicated in Rom. viii. 3, must be referred not only to sarx, but also to the epithet tes hamartias" (Greek Testament, in loc.). [5844] Carnis peccati. [5845] Puta nunc. [5846] Statu. [5847] Censu: perhaps "birth." This word, which originally means the censor's registration, is by our author often used for origo and natura, because in the registers were inserted the birthdays and the parents' names (Oehler). [5848] It is better that we should give the original of this sentence. Its structure is characteristically difficult, although the general sense, as Oehler suggests, is clear enough: "Quia vera quidem, sed non ex semine de statu simili (similis, Latinius and Junius and Semler), sed vera de censu non vero dissimili (dissimilis, the older reading and Semler's)." We add the note of Fr. Junius: "The meaning is, that Christ's flesh is true indeed, in what they call the identity of its substance, although not of its origin (ortus) and qualities--not of its original, because not of a (father's) seed, as in the case of ourselves; not of qualities, because these have not in Him the like condition which they have in us." [5849] Dum alterius par est. [5850] Qua hoc tantum est. [5851] See Rom. viii. 5-13. [5852] 1 Cor. xv. 50. [5853] Non ad reatum substantiæ sed ad conversationis pertinebunt. [5854] Rom. viii. 10. [5855] Understand "corpus" (Oehler). [5856] Rom. viii. 11. [5857] Dici capit: capit, like the Greek endechetai, means, "is capable or susceptible;" often so in Tertullian. [5858] We do not know from either Tertullian or Epiphanius what mutilations Marcion made in this epistle. This particular gap did not extend further than from Rom. viii. 11 to x. 2. "However, we are informed by Origen (or rather Rufinus in his edition of Origen's commentary on this epistle, on xiv. 23) that Marcion omitted the last two chapters as spurious, ending this epistle of his Apostolicon with the 23d verse of chap. xiv. It is also observable that Tertullian quotes no passage from chaps. xv., xvi. in his confutation of Marcion from this epistle" (Lardner). [5859] Rom. x. 2-4. [5860] The god of the New Testament, according to Marcion. [5861] Isa. i. 3. [5862] Isa. xxix. 13 (Sept.) [5863] Ps. ii. 2. [5864] Rom. xi. 33. [5865] In fidem Christi ex lege venientem. By "the law" he means the Old Testament in general, and probably refers to Rom. x. 17. [5866] Rigaltius (after Fulvius Ursinus) read "non erasit," but with insufficient authority; besides, the context shows that he was referring to the large erasure which he had already mentioned, so that the non is inadmissible. Marcion must, of course, be understood to have retained Rom. xi. 33; hence the argument in this sentence. [5867] Isa. xlv. 3. [5868] Isa. xl. 13, quoted (according to the Sept.) by the apostle in Rom. xi. 34, 35. [5869] Plane: ironically. [5870] Rom. xii. 9. [5871] Ps. xxxiv. 14. [5872] Rom. xii. 10. [5873] Lev. xix. 18. [5874] Rom. xii. 12. [5875] Ps. cxviii. 9. [5876] Rom. xii. 12. [5877] Ps. xx. 1. [5878] Rom. xii. 12. [5879] Rom. xii. 16. [5880] Isa. v. 21. [5881] Rom. xii. 17. [5882] Lev. xix. 17, 18. [5883] Rom. xii. 19. [5884] Rom. xii. 19, quoted from Deut. xxxii. 25. [5885] Rom. xii. 18. [5886] Rom. xiii. 9. [5887] Ironically said. He has been quoting all along from Marcion's text of St. Paul, turning its testimony against Marcion. [5888] Matt. v. 17. [5889] For although he rejected St. Matthew's Gospel, which contains the statement, he retained St. Paul's epistle, from which the statement is clearly proved. [5890] Ecce. [5891] Promerendum. __________________________________________________________________ Chapter XV.--The First Epistle to the Thessalonians. The Shorter Epistles Pungent in Sense and Very Valuable. St. Paul Upbraids the Jews for the Death First of Their Prophets and Then of Christ. This a Presumption that Both Christ and the Prophets Pertained to the Same God. The Law of Nature, Which is in Fact the Creator's Discipline, and the Gospel of Christ Both Enjoin Chastity. The Resurrection Provided for in the Old Testament by Christ. Man's Compound Nature. I shall not be sorry to bestow attention on the shorter epistles also. Even in brief works there is much pungency. [5892] The Jews had slain their prophets. [5893] I may ask, What has this to do with the apostle of the rival god, one so amiable withal, who could hardly be said to condemn even the failings of his own people; and who, moreover, has himself some hand in making away with the same prophets whom he is destroying? What injury did Israel commit against him in slaying those whom he too has reprobated, since he was the first to pass a hostile sentence on them? But Israel sinned against their own God. He upbraided their iniquity to whom the injured God pertains; and certainly he is anything but the adversary of the injured Deity. Else he would not have burdened them with the charge of killing even the Lord, in the words, "Who both killed the Lord Jesus and their own prophets," although (the pronoun) their own be an addition of the heretics. [5894] Now, what was there so very acrimonious [5895] in their killing Christ the proclaimer of the new god, after they had put to death also the prophets of their own god? The fact, however, of their having slain the Lord and His servants, is put as a case of climax. [5896] Now, if it were the Christ of one god and the prophets of another god whom they slew, he would certainly have placed the impious crimes on the same level, instead of mentioning them in the way of a climax; but they did not admit of being put on the same level: the climax, therefore, was only possible [5897] by the sin having been in fact committed against one and the same Lord in the two respective circumstances. [5898] To one and the same Lord, then, belonged Christ and the prophets. What that "sanctification of ours" is, which he declares to be "the will of God," you may discover from the opposite conduct which he forbids. That we should "abstain from fornication," not from marriage; that every one "should know how to possess his vessel in honour." [5899] In what way? "Not in the lust of concupiscence, even as the Gentiles." [5900] Concupiscence, however, is not ascribed to marriage even among the Gentiles, but to extravagant, unnatural, and enormous sins. [5901] The law of nature [5902] is opposed to luxury as well as to grossness and uncleanness; [5903] it does not forbid connubial intercourse, but concupiscence; and it takes care of [5904] our vessel by the honourable estate of matrimony. This passage (of the apostle) I would treat in such a way as to maintain the superiority of the other and higher sanctity, preferring continence and virginity to marriage, but by no means prohibiting the latter. For my hostility is directed against [5905] those who are for destroying the God of marriage, not those who follow after chastity. He says that those who "remain unto the coming of Christ," along with "the dead in Christ, shall rise first," being "caught up in the clouds to meet the Lord in the air." [5906] I find it was in their foresight of all this, that the heavenly intelligences gazed with admiration on "the Jerusalem which is above," [5907] and by the mouth of Isaiah said long ago: "Who are these that fly as clouds, and as doves with their young ones, unto me?" [5908] Now, as Christ has prepared for us this ascension into heaven, He must be the Christ of whom Amos [5909] spoke: "It is He who builds His ascent up to the heavens," [5910] even for Himself and His people. Now, from whom shall I expect (the fulfilment of) all this, except from Him whom I have heard give the promise thereof? What "spirit" does he forbid us to "quench," and what "prophesyings" to "despise?" [5911] Not the Creator's spirit, nor the Creator's prophesyings, Marcion of course replies. For he has already quenched and despised the thing which he destroys, and is unable to forbid what he has despised. [5912] It is then incumbent on Marcion now to display in his church that spirit of his god which must not be quenched, and the prophesyings which must not be despised. And since he has made such a display as he thinks fit, let him know that we shall challenge it whatever it may be to the rule [5913] of the grace and power of the Spirit and the prophets--namely, to foretell the future, to reveal the secrets of the heart, and to explain mysteries. And when he shall have failed to produce and give proof of any such criterion, we will then on our side bring out both the Spirit and the prophecies of the Creator, which utter predictions according to His will. Thus it will be clearly seen of what the apostle spoke, even of those things which were to happen in the church of his God; and as long as He endures, so long also does His Spirit work, and so long are His promises repeated. [5914] Come now, you who deny the salvation of the flesh, and who, whenever there occurs the specific mention of body in a case of this sort, [5915] interpret it as meaning anything rather than the substance of the flesh, (tell me) how is it that the apostle has given certain distinct names to all (our faculties), and has comprised them all in one prayer for their safety, desiring that our "spirit and soul and body may be preserved blameless unto the coming of our Lord and Saviour (Jesus) Christ?" [5916] Now he has here propounded the soul and the body as two several and distinct things. [5917] For although the soul has a kind of body of a quality of its own, [5918] just as the spirit has, yet as the soul and the body are distinctly named, the soul has its own peculiar appellation, not requiring the common designation of body. This is left for "the flesh," which having no proper name (in this passage), necessarily makes use of the common designation. Indeed, I see no other substance in man, after spirit and soul, to which the term body can be applied except "the flesh." This, therefore, I understand to be meant by the word "body"--as often as the latter is not specifically named. Much more do I so understand it in the present passage, where the flesh [5919] is expressly called by the name "body." __________________________________________________________________ [5892] Sapor. We have here a characteristic touch of his diligent and also intrepid spirit. Epiphanius says this short epistle "was so entirely corrupted by Marcion, that he had himself selected nothing from it whereon to found any refutations of him or of his doctrine." Tertullian, however, was of a different mind; for he has made it evident, that though there were alterations made by Marcion, yet sufficient was left untouched by him to show the absurdity of his opinions. Epiphanius and Tertullian entertained, respectively, similar opinions of Marcion's treatment of the second epistle, which the latter discusses in the next chapter (Larder). [5893] 1 Thess. ii. 15. [5894] All the best mss., including the Codices Alex., Vat., and Sinait., omit the idious, as do Tertullian and Origen. Marcion has Chrysostom and the received text, followed by our A.V., with him. [5895] Amarum. [5896] Status exaggerationis. [5897] Ergo exaggerari non potuit nisi. [5898] Ex utroque titulo. [5899] 1 Thess. iv. 3, 4. [5900] 1 Thess. iv. 5. [5901] Portentuosis. [5902] The rule of Gentile life. [5903] We have here followed Oehler's reading, which is more intelligible than the four or five others given by him. [5904] Tractet. [5905] Retundo. [5906] 1 Thess. iv. 15-17. [5907] Gal. iv. 26. [5908] Isa. lx. 8. [5909] Oehler and Fr. Junius here read Amos, but all the other readings give Hosea; but see above, book iii. chap. xxiv., where Amos was read by all. [5910] Amos ix. 6. [5911] 1 Thess. v. 19, 20. [5912] Nihil fecit. This is precisely St. Paul's exouthenein, "to annihilate" (A.V. "despise"), in 1 Thess. v. 20. [5913] Formam. [5914] Celebratur. [5915] Si quando corpus in hujus modi prænominatur. [5916] 1 Thess. v. 23. For a like application of this passage, see also our author's treatise, De Resurrect. Carnis, cap. xlvii. [Elucidation I.] [5917] It is remarkable that our author quotes this text of the three principles, in defence only of two of them. But he was strongly opposed to the idea of any absolute division between the soul and the spirit. A distinction between these united parts, he might, under limitations, have admitted; but all idea of an actual separation and division he opposed and denied. See his De Anima, cap. x. St. Augustine more fully still maintained a similar opinion. See also his De Anima, iv. 32. Bp. Ellicott, in his interesting sermon On the Threefold Nature of Man, has given these references, and also a sketch of patristic opinion of this subject. The early fathers, Justin Martyr, Clement of Alex., Origen, as well as Didymus of Alex., Gregory Nyssen., and Basil, held distinctly the threefold nature. Our own divines, as is natural, are also divided in views. Bp. Bull, Hammond, and Jackson hold the trichotomy, as a triple nature is called; others, like Bp. Butler, deny the possibility of dividing our immaterial nature into two parts. This variation of opinion seems to have still representatives among our most recent commentators: while Dean Alford holds the triplicity of our nature literally with St. Paul, Archdeacon Wordsworth seems to agree with Bp. Butler in regarding soul and spirit as component parts of one principle. See also Bp. Ellicott's Destiny of the Creature, sermon v. and notes. [5918] On this paradox, that souls are corporeal, see his treatise De Anima, v., and following chapters (Oehler). [See also cap. x. supra.] [5919] Quæ = caro. __________________________________________________________________ Chapter XVI.--The Second Epistle to the Thessalonians. An Absurd Erasure of Marcion; Its Object Transparent. The Final Judgment on the Heathen as Well as the Jews Could Not Be Administered by Marcion's Christ. The Man of Sin--What? Inconsistency of Marcion's View. The Antichrist. The Great Events of the Last Apostasy Within the Providence and Intention of the Creator, Whose are All Things from the Beginning. Similarity of the Pauline Precepts with Those of the Creator. We are obliged from time to time to recur to certain topics in order to affirm truths which are connected with them. We repeat then here, that as the Lord is by the apostle proclaimed [5920] as the awarder of both weal and woe, [5921] He must be either the Creator, or (as Marcion would be loth to admit) One like the Creator--"with whom it is a righteous thing to recompense tribulation to them who afflict us, and to ourselves, who are afflicted, rest, when the Lord Jesus shall be revealed as coming from heaven with the angels of His might and in flaming fire." [5922] The heretic, however, has erased the flaming fire, no doubt that he might extinguish all traces herein of our own God. But the folly of the obliteration is clearly seen. For as the apostle declares that the Lord will come "to take vengeance on them that know not God and that obey not the gospel, who," he says, "shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" [5923] --it follows that, as He comes to inflict punishment, He must require "the flaming fire." Thus on this consideration too we must, notwithstanding Marcion's opposition, conclude that Christ belongs to a God who kindles the flames [5924] (of vengeance), and therefore to the Creator, inasmuch as He takes vengeance on such as know not the Lord, that is, on the heathen. For he has mentioned separately "those who obey not the gospel of our Lord Jesus Christ," [5925] whether they be sinners among Christians or among Jews. Now, to inflict punishment on the heathen, who very likely have never heard of the Gospel, is not the function of that God who is naturally unknown, and who is revealed nowhere else than in the Gospel, and therefore cannot be known by all men. [5926] The Creator, however, ought to be known even by (the light of) nature, for He may be understood from His works, and may thereby become the object of a more widely spread knowledge. To Him, therefore, does it appertain to punish such as know not God, for none ought to be ignorant of Him. In the (apostle's) phrase, "From the presence of the Lord, and from the glory of His power," [5927] he uses the words of Isaiah who for the express reason makes the self-same Lord "arise to shake terribly the earth." [5928] Well, but who is the man of sin, the son of perdition," who must first be revealed before the Lord comes; "who opposeth and exalteth himself above all that is called God, or that is worshipped; who is to sit in the temple of God, and boast himself as being God?" [5929] According indeed to our view, he is Antichrist; as it is taught us in both the ancient and the new prophecies, [5930] and especially by the Apostle John, who says that "already many false prophets are gone out into the world," the fore-runners of Antichrist, who deny that Christ is come in the flesh, [5931] and do not acknowledge [5932] Jesus (to be the Christ), meaning in God the Creator. According, however, to Marcion's view, it is really hard to know whether He might not be (after all) the Creator's Christ; because according to him He is not yet come. But whichsoever of the two it is, I want to know why he comes "in all power, and with lying signs and wonders?" [5933] "Because," he says, "they received not the love of the truth, that they might be saved; for which cause God shall send them an instinct of delusion [5934] (to believe a lie), that they all might be judged who believed not the truth, but had pleasure in unrighteousness." [5935] If therefore he be Antichrist, (as we hold), and comes according to the Creator's purpose, it must be God the Creator who sends him to fasten in their error those who did not believe the truth, that they might be saved; His likewise must be the truth and the salvation, who avenges (the contempt of) them by sending error as their substitute [5936] --that is, the Creator, to whom that very wrath is a fitting attribute, which deceives with a lie those who are not captivated with truth. If, however, he is not Antichrist, as we suppose (him to be) then He is the Christ of the Creator, as Marcion will have it. In this case how happens it that he [5937] can suborn the Creator's Christ to avenge his truth? But should he after all agree with us, that Antichrist is here meant, I must then likewise ask how it is that he finds Satan, an angel of the Creator, necessary to his purpose? Why, too, should Antichrist be slain by Him, whilst commissioned by the Creator to execute the function [5938] of inspiring men with their love of untruth? In short, it is incontestable that the emissary, [5939] and the truth, and the salvation belong to Him to whom also appertain the wrath, and the jealousy, [5940] and "the sending of the strong delusion," [5941] on those who despise and mock, as well as upon those who are ignorant of Him; and therefore even Marcion will now have to come down a step, and concede to us that his god is "a jealous god." (This being then an unquestionable position, I ask) which God has the greater right to be angry? He, as I suppose, who from the beginning of all things has given to man, as primary witnesses for the knowledge of Himself, nature in her (manifold) works, kindly providences, plagues, [5942] and indications (of His divinity), [5943] but who in spite of all this evidence has not been acknowledged; or he who has been brought out to view [5944] once for all in one only copy of the gospel--and even that without any sure authority--which actually makes no secret of proclaiming another god? Now He who has the right of inflicting the vengeance, has also sole claim to that which occasions [5945] the vengeance, I mean the Gospel; (in other words,) both the truth and (its accompanying) salvation. The charge, that "if any would not work, neither should he eat," [5946] is in strict accordance with the precept of Him who ordered that "the mouth of the ox that treadeth out the corn should not be muzzled." [5947] __________________________________________________________________ [5920] Circumferri. [5921] Utriusque meriti: "of both the eternal sentences." [5922] 2 Thess. i. 6-8. [5923] 2 Thess. i. 8, 9. [5924] Crematoris Dei. [5925] 2 Thess. i. 8. [5926] Non omnibus scibilis. [5927] 2 Thess. i. 9. [5928] Isa. ii. 19. The whole verse is to the point. [5929] 2 Thess. ii. 3, 4. [5930] The prophets of the Old and the New Testament. [5931] 1 John iv. 1-3. [5932] Solventes Jesum. This expression receives some explanation from the Vulgate version of 1 John iv. 3: "Et omnis spiritus qui solvit Jesum Christum ex Deo non est." From Irenæus, Vol. I., 443 (Harvey, ii. 89), we learn that the Gnostics divided Jesus from Christ: "Alterum quidem Jesum intelligunt, alterum autem Christum,"--an error which was met in the clause of the creed expressing faith in "One Lord Jesus Christ." Grabe, after Socrates, Hist. Eccles. vii. 32, says that the oldest mss. of St. John's epistle read pan pneuma ho luei ton 'Iesoun. If so, Tertullian must be regarded as combining the two readings, viz., that which we find in the received text and this just quoted. Thus Grabe. It would be better to say that T. read ver. 2 as we have it, only omitting 'Iesoun; and in ver. 3 read the old lection to which Socrates refers instead of pan pneuma ho me homologei. [5933] 2 Thess. ii. 9. [5934] Instinctum fallaciæ. [5935] 2 Thess. ii. 10-12. [5936] Summissu erroris. [5937] Marcion, or rather his Christ, who on the hypothesis absurdly employs the Creator's Christ on the flagrantly inconsistent mission of avenging his truth, i.e. Marcionism. [5938] Habens fungi...Creatori. [5939] Angelum: the Antichrist sent by the Creator. [5940] Æmulatio. [5941] 2 Thess. ii. 11. [5942] Plagis: "heavy strokes," in opposition to the previous "beneficiis." [5943] Prædicationibus: see Rom. i. 20. [5944] Productus est. [5945] Materia. [5946] 2 Thess. iii. 10. [5947] Deut. xxv. 4. __________________________________________________________________ Chapter XVII.--The Epistle to the Laodiceans. The Proper Designation is to the Ephesians. Recapitulation of All Things in Christ from the Beginning of the Creation. No Room for Marcion's Christ Here. Numerous Parallels Between This Epistle and Passages in the Old Testament. The Prince of the Power of the Air, and the God of This World--Who? Creation and Regeneration the Work of One God. How Christ Has Made the Law Obsolete. A Vain Erasure of Marcion's. The Apostles as Well as the Prophets from the Creator. We have it on the true tradition [5948] of the Church, that this epistle was sent to the Ephesians, not to the Laodiceans. Marcion, however, was very desirous of giving it the new title (of Laodicean), [5949] as if he were extremely accurate in investigating such a point. But of what consequence are the titles, since in writing to a certain church the apostle did in fact write to all? It is certain that, whoever they were to whom he wrote, [5950] he declared Him to be God in Christ with whom all things agree which are predicted. [5951] Now, to what god will most suitably belong all those things which relate to "that good pleasure, which God hath purposed in the mystery of His will, that in the dispensation of the fulness of times He might recapitulate" (if I may so say, according to the exact meaning of the Greek word [5952] ) "all things in Christ, both which are in heaven and which are on earth," [5953] but to Him whose are all things from their beginning, yea the beginning itself too; from whom issue the times and the dispensation of the fulness of times, according to which all things up to the very first are gathered up in Christ? What beginning, however, has the other god; that is to say, how can anything proceed from him, who has no work to show? And if there be no beginning, how can there be times? If no times, what fulness of times can there be? And if no fulness, what dispensation? Indeed, what has he ever done on earth, that any long dispensation of times to be fulfilled can be put to his account, for the accomplishment of all things in Christ, even of things in heaven? Nor can we possibly suppose that any things whatever have been at any time done in heaven by any other God than Him by whom, as all men allow, all things have been done on earth. Now, if it is impossible for all these things from the beginning to be reckoned to any other God than the Creator, who will believe that an alien god has recapitulated them in an alien Christ, instead of their own proper Author in His own Christ? If, again, they belong to the Creator, they must needs be separate from the other god; and if separate, then opposed to him. But then how can opposites be gathered together into him by whom they are in short destroyed? Again, what Christ do the following words announce, when the apostle says: "That we should be to the praise of His glory, who first trusted in Christ?" [5954] Now who could have first trusted--i.e. previously trusted [5955] --in God, before His advent, except the Jews to whom Christ was previously announced, from the beginning? He who was thus foretold, was also foretrusted. Hence the apostle refers the statement to himself, that is, to the Jews, in order that he may draw a distinction with respect to the Gentiles, (when he goes on to say:) "In whom ye also trusted, after that ye heard the word of truth, the gospel (of your salvation); in whom ye believed, and were sealed with His Holy Spirit of promise." [5956] Of what promise? That which was made through Joel: "In the last days will I pour out of my Spirit upon all flesh," [5957] that is, on all nations. Therefore the Spirit and the Gospel will be found in the Christ, who was foretrusted, because foretold. Again, "the Father of glory" [5958] is He whose Christ, when ascending to heaven, is celebrated as "the King of Glory" in the Psalm: "Who is this King of Glory? the Lord of Hosts, He is the King of Glory." [5959] From Him also is besought "the spirit of wisdom," [5960] at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah. [5961] He likewise will grant "the enlightenment of the eyes of the understanding," [5962] who has also enriched our natural eyes with light; to whom, moreover, the blindness of the people is offensive: "And who is blind, but my servants?...yea, the servants of God have become blind." [5963] In His gift, too, are "the riches (of the glory) of His inheritance in the saints," [5964] who promised such an inheritance in the call of the Gentiles: "Ask of me, and I will give Thee the heathen for Thine inheritance." [5965] It was He who "wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet" [5966] --even the same who said: "Sit Thou on my right hand, until I make Thine enemies Thy footstool." [5967] For in another passage the Spirit says to the Father concerning the Son: "Thou hast put all things under His feet." [5968] Now, if from all these facts which are found in the Creator there is yet to be deduced [5969] another god and another Christ, let us go in quest of the Creator. I suppose, forsooth, [5970] we find Him, when he speaks of such as "were dead in trespasses and sins, wherein they had walked according to the course of this world, according to the prince of the power of the air, who worketh in the children of disobedience." [5971] But Marcion must not here interpret the world as meaning the God of the world. [5972] For a creature bears no resemblance to the Creator; the thing made, none to its Maker; the world, none to God. He, moreover, who is the Prince of the power of the ages must not be thought to be called the prince of the power of the air; for He who is chief over the higher powers derives no title from the lower powers, although these, too, may be ascribed to Him. Nor, again, can He possibly seem to be the instigator [5973] of that unbelief which He Himself had rather to endure at the hand of the Jews and the Gentiles alike. We may therefore simply conclude that [5974] these designations are unsuited to the Creator. There is another being to whom they are more applicable--and the apostle knew very well who that was. Who then is he? Undoubtedly he who has raised up "children of disobedience" against the Creator Himself ever since he took possession of that "air" of His; even as the prophet makes him say: "I will set my throne above the stars;...I will go up above the clouds; I will be like the Most High." [5975] This must mean the devil, whom in another passage (since such will they there have the apostle's meaning to be) we shall recognize in the appellation the god of this world. [5976] For he has filled the whole world with the lying pretence of his own divinity. To be sure, [5977] if he had not existed, we might then possibly have applied these descriptions to the Creator. But the apostle, too, had lived in Judaism; and when he parenthetically observed of the sins (of that period of his life), "in which also we all had our conversation in times past," [5978] he must not be understood to indicate that the Creator was the lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of disobedience, having the devil as his instigator--when he persecuted the church and the Christ of the Creator. Therefore he says: "We also were the children of wrath," but "by nature." [5979] Let the heretic, however, not contend that, because the Creator called the Jews children, therefore the Creator is the lord of wrath. [5980] For when (the apostle) says, "We were by nature the children of wrath," inasmuch as the Jews were not the Creator's children by nature, but by the election of their fathers, he (must have) referred their being children of wrath to nature, and not to the Creator, adding this at last, "even as others," [5981] who, of course, were not children of God. It is manifest that sins, and lusts of the flesh, and unbelief, and anger, are ascribed to the common nature of all mankind, the devil however leading that nature astray, [5982] which he has already infected with the implanted germ of sin. "We," says he, "are His workmanship, created in Christ." [5983] It is one thing to make (as a workman), another thing to create. But he assigns both to One. Man is the workmanship of the Creator. He therefore who made man (at first), created him also in Christ. As touching the substance of nature, He "made" him; as touching the work of grace, He "created" him. Look also at what follows in connection with these words: "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called uncircumcision by that which has the name of circumcision in the flesh made by the hand--that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, [5984] having no hope, and without God in the world." [5985] Now, without what God and without what Christ were these Gentiles? Surely, without Him to whom the commonwealth [5986] of Israel belonged, and the covenants and the promise. "But now in Christ," says he, "ye who were sometimes far off are made nigh by His blood." [5987] From whom were they far off before? From the (privileges) whereof he speaks above, even from the Christ of the Creator, from the commonwealth of Israel, from the covenants, from the hope of the promise, from God Himself. Since this is the case, the Gentiles are consequently now in Christ made nigh to these (blessings), from which they were once far off. But if we are in Christ brought so very nigh to the commonwealth of Israel, which comprises the religion of the divine Creator, and to the covenants and to the promise, yea to their very God Himself, it is quite ridiculous (to suppose that) the Christ of the other god has brought us to this proximity to the Creator from afar. The apostle had in mind that it had been predicted concerning the call of the Gentiles from their distant alienation in words like these: "They who were far off from me have come to my righteousness." [5988] For the Creator's righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: "He is our peace, who hath made both one" [5989] --that is, the Jewish nation and the Gentile world. What is near, and what was far off now that "the middle wall has been broken down" of their "enmity," (are made one) "in His flesh." [5990] But Marcion erased the pronoun His, that he might make the enmity refer to flesh, as if (the apostle spoke) of a carnal enmity, instead of the enmity which was a rival to Christ. [5991] And thus you have (as I have said elsewhere) exhibited the stupidity of Pontus, rather than the adroitness of a Marrucinian, [5992] for you here deny him flesh to whom in the verse above you allowed blood! Since, however, He has made the law obsolete [5993] by His own precepts, even by Himself fulfilling the law (for superfluous is, "Thou shalt not commit adultery," when He says, "Thou shalt not look on a woman to lust after her;" superfluous also is, "Thou shalt do no murder," when He says, "Thou shalt not speak evil of thy neighbour,") it is impossible to make an adversary of the law out of one who so completely promotes it. [5994] "For to create [5995] in Himself of twain," for He who had made is also the same who creates (just as we have found it stated above: "For we are His workmanship, created in Christ Jesus"), [5996] "one new man, making peace" (really new, and really man--no phantom--but new, and newly born of a virgin by the Spirit of God), "that He might reconcile both unto God" [5997] (even the God whom both races had offended--both Jew and Gentile), "in one body," says he, "having in it slain the enmity by the cross." [5998] Thus we find from this passage also, that there was in Christ a fleshly body, such as was able to endure the cross. "When, therefore, He came and preached peace to them that were near and to them which were afar off," we both obtained "access to the Father," being "now no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God" (even of Him from whom, as we have shown above, we were aliens, and placed far off), "built upon the foundation of the apostles" [5999] --(the apostle added), "and the prophets;" these words, however, the heretic erased, forgetting that the Lord had set in His Church not only apostles, but prophets also. He feared, no doubt, that our building was to stand in Christ upon the foundation of the ancient prophets, [6000] since the apostle himself never fails to build us up everywhere with (the words of) the prophets. For whence did he learn to call Christ "the chief corner-stone," [6001] but from the figure given him in the Psalm: "The stone which the builders rejected is become the head (stone) of the corner?" [6002] __________________________________________________________________ [5948] Veritati. [5949] Titulum interpolare gestiit: or, "of corrupting its title." [5950] Certe tamen. [5951] For a discussion on the title of this epistle in a succinct shape, the reader is referred to Dean Alford's Gr. Test. vol. iii. Prolegomena, chap. ii. sec. 2. [5952] anakephalaiosasthai, "to sum up into a head." [5953] Eph. i. 9, 10. [5954] Eph. i. 12. [5955] He explains "præsperasse by ante sperasse." [5956] Eph. i. 13. [5957] Joel ii. 28. [5958] Eph. ii. 17. [5959] Ps. xxiv. 10. [5960] Eph. i. 17. [5961] Isa. xi. 2. [5962] Eph. i. 18. [5963] Isa. xlii. 19 (Sept.). [5964] Eph. i. 18. [5965] Ps. ii. 8. [5966] Eph. i. 19-22. [5967] Ps. cx. 1. [5968] Ps. viii. 7. [5969] Infertur. [5970] Plane. [5971] Eph. ii. 1, 2. [5972] Deo mundi: i.e. the God who made the world. [5973] Operator: in reference to the expression in ver. 2, "who now worketh," etc. [5974] Sufficit igitur si. [5975] Isa. xiv. 13, 14. An inexact quotation from the Septuagint. [5976] On this and another meaning given to the phrase in 2 Cor. iv. 4, see above, chap. xi. [5977] Plane: an ironical particle here. [5978] Eph. ii. 3. [5979] Eph. ii. 3. [5980] In Marcion's sense. [5981] Eph. ii. 3. [5982] Captante. [5983] Eph. ii. 10. [5984] Literally, "the covenants and their promise." [5985] Eph. ii. 11, 12. [5986] Conversatio: rather, "intercourse with Israel." [5987] Eph. ii. 13. [5988] This is rather an allusion to, than a quotation of, Isa. xlvi. 12, 13. [5989] Eph. ii. 14. [5990] Eph. ii. 15. [5991] "The law of commandments contained in ordinances." [5992] He expresses the proverbial adage very tersely, "non Marrucine, sed Pontice." [5993] Vacuam fecit. [5994] Ex adjutore. [5995] Conderet: "create," to keep up the distinction between this and facere, "to make." [5996] Eph. ii. 10. [5997] Eph. ii. 15-16. [5998] Eph. ii. 16. [5999] Eph. ii. 17-20. [6000] "Because, if our building as Christians rested in part upon that foundation, our God, and the God of the Jews must be the same, which Marcion denied" (Lardner). [6001] Eph. ii. 20. [6002] Ps. cxviii. 22. __________________________________________________________________ Chapter XVIII.--Another Foolish Erasure of Marcion's Exposed. Certain Figurative Expressions of the Apostle, Suggested by the Language of the Old Testament. Collation of Many Passages of This Epistle, with Precepts and Statements in the Pentateuch, the Psalms, and the Prophets. All Alike Teach Us the Will and Purpose of the Creator. As our heretic is so fond of his pruning-knife, I do not wonder when syllables are expunged by his hand, seeing that entire pages are usually the matter on which he practises his effacing process. The apostle declares that to himself, "less than the least of all saints, was the grace given" of enlightening all men as to "what was the fellowship of the mystery, which during the ages had been hid in God, who created all things." [6003] The heretic erased the preposition in, and made the clause run thus: ("what is the fellowship of the mystery) which hath for ages been hidden from the God who created all things." [6004] The falsification, however, is flagrantly [6005] absurd. For the apostle goes on to infer (from his own statement): "in order that unto the principalities and powers in heavenly places might become known through the church the manifold wisdom of God." [6006] Whose principalities and powers does he mean? If the Creator's, how does it come to pass that such a God as He could have meant His wisdom to be displayed to the principalities and powers, but not to Himself? For surely no principalities could possibly have understood anything without their sovereign Lord. Or if (the apostle) did not mention God in this passage, on the ground that He (as their chief) is Himself reckoned among these (principalities), then he would have plainly said that the mystery had been hidden from the principalities and powers of Him who had created all things, including Him amongst them. But if he states that it was hidden from them, he must needs be understood [6007] as having meant that it was manifest to Him. From God, therefore, the mystery was not hidden; but it was hidden in God, the Creator of all things, from His principalities and powers. For "who hath known the mind of the Lord, or who hath been His counsellor?" [6008] Caught in this trap, the heretic probably changed the passage, with the view of saying that his god wished to make known to his principalities and powers the fellowship of his own mystery, of which God, who created all things, had been ignorant. But what was the use of his obtruding this ignorance of the Creator, who was a stranger to the superior god, [6009] and far enough removed from him, when even his own servants had known nothing about him? To the Creator, however, the future was well known. Then why was not that also known to Him, which had to be revealed beneath His heaven, and on His earth? From this, therefore, there arises a confirmation of what we have already laid down. For since the Creator was sure to know, some time or other, that hidden mystery of the superior god, even on the supposition that the true reading was (as Marcion has it)--"hidden from the God who created all things"--he ought then to have expressed the conclusion thus: "in order that the manifold wisdom of God might be made known to Him, and then to the principalities and powers of God, whosoever He might be, with whom the Creator was destined to share their knowledge." So palpable is the erasure in this passage, when thus read, consistently with its own true bearing. I, on my part, now wish to engage with you in a discussion on the allegorical expressions of the apostle. What figures of speech could the novel god have found in the prophets (fit for himself)? "He led captivity captive," says the apostle. [6010] With what arms? In what conflicts? From the devastation of what country? From the overthrow of what city? What women, what children, what princes did the Conqueror throw into chains? For when by David Christ is sung as "girded with His sword upon His thigh," [6011] or by Isaiah as "taking away the spoils of Samaria and the power of Damascus," [6012] you make Him out to be [6013] really and truly a warrior confest to the eye. [6014] Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: "Putting away lying," (says he,) "speak every man truth with his neighbour;" [6015] and again, using the very words in which the Psalm [6016] expresses his meaning, (he says,) "Be ye angry, and sin not;" [6017] "Let not the sun go down upon your wrath." [6018] "Have no fellowship with the unfruitful works of darkness;" [6019] for (in the Psalm it is written,) "With the holy man thou shalt be holy, and with the perverse thou shalt be perverse;" [6020] and, "Thou shalt put away evil from among you." [6021] Again, "Go ye out from the midst of them; touch not the unclean thing; separate yourselves, ye that bear the vessels of the Lord." [6022] (The apostle says further:) "Be not drunk with wine, wherein is excess," [6023] --a precept which is suggested by the passage (of the prophet), where the seducers of the consecrated (Nazarites) to drunkenness are rebuked: "Ye gave wine to my holy ones to drink." [6024] This prohibition from drink was given also to the high priest Aaron and his sons, "when they went into the holy place." [6025] The command, to "sing to the Lord with psalms and hymns," [6026] comes suitably from him who knew that those who "drank wine with drums and psalteries" were blamed by God. [6027] Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs. But he declares that "wives ought to be in subjection to their husbands:" [6028] what reason does he give for this? "Because," says he, "the husband is the head of the wife." [6029] Pray tell me, Marcion, does your god build up the authority of his law on the work of the Creator? This, however, is a comparative trifle; for he actually derives from the same source the condition of his Christ and his Church; for he says: "even as Christ is the head of the Church;" [6030] and again, in like manner: "He who loveth his wife, loveth his own flesh, even as Christ loved the Church." [6031] You see how your Christ and your Church are put in comparison with the work of the Creator. How much honour is given to the flesh in the name of the church! "No man," says the apostle, "ever yet hated his own flesh" (except, of course, Marcion alone), "but nourisheth and cherisheth it, even as the Lord doth the Church." [6032] But you are the only man that hates his flesh, for you rob it of its resurrection. It will be only right that you should hate the Church also, because it is loved by Christ on the same principle. [6033] Yea, Christ loved the flesh even as the Church. For no man will love the picture of his wife without taking care of it, and honouring it and crowning it. The likeness partakes with the reality in the privileged honour. I shall now endeavour, from my point of view, [6034] to prove that the same God is (the God) of the man [6035] and of Christ, of the woman and of the Church, of the flesh and the spirit, by the apostle's help who applies the Creator's injunction, and adds even a comment on it: "For this cause shall a man leave his father and his mother, (and shall be joined unto his wife), and they two shall be one flesh. This is a great mystery." [6036] In passing, [6037] (I would say that) it is enough for me that the works of the Creator are great mysteries [6038] in the estimation of the apostle, although they are so vilely esteemed by the heretics. "But I am speaking," says he, "of Christ and the Church." [6039] This he says in explanation of the mystery, not for its disruption. He shows us that the mystery was prefigured by Him who is also the author of the mystery. Now what is Marcion's opinion? The Creator could not possibly have furnished figures to an unknown god, or, if a known one, an adversary to Himself. The superior god, in fact, ought to have borrowed nothing from the inferior; he was bound rather to annihilate Him. "Children should obey their parents." [6040] Now, although Marcion has erased (the next clause), "which is the first commandment with promise," [6041] still the law says plainly, "Honour thy father and thy mother." [6042] Again, (the apostle writes:) "Parents, bring up your children in the fear and admonition of the Lord." [6043] For you have heard how it was said to them of old time: "Ye shall relate these things to your children; and your children in like manner to their children." [6044] Of what use are two gods to me, when the discipline is but one? If there must be two, I mean to follow Him who was the first to teach the lesson. But as our struggle lies against "the rulers of this world," [6045] what a host of Creator Gods there must be! [6046] For why should I not insist upon this point here, that he ought to have mentioned but one "ruler of this world," if he meant only the Creator to be the being to whom belonged all the powers which he previously mentioned? Again, when in the preceding verse he bids us "put on the whole armour of God, that we may be able to stand against the wiles of the devil," [6047] does he not show that all the things which he mentions after the devil's name really belong to the devil--"the principalities and the powers, and the rulers of the darkness of this world," [6048] which we also ascribe to the devil's authority? Else, if "the devil" means the Creator, who will be the devil in the Creator's dispensation? [6049] As there are two gods, must there also be two devils, and a plurality of powers and rulers of this world? But how is the Creator both a devil and a god at the same time, when the devil is not at once both god and devil? For either they are both of them gods, if both of them are devils; or else He who is God is not also devil, as neither is he god who is the devil. I want to know indeed by what perversion [6050] the word devil is at all applicable to the Creator. Perhaps he perverted some purpose of the superior god--conduct such as He experienced Himself from the archangel, who lied indeed for the purpose. For He did not forbid (our first parents) a taste of the miserable tree, [6051] from any apprehension that they would become gods; His prohibition was meant to prevent their dying after the transgression. But "the spiritual wickedness" [6052] did not signify the Creator, because of the apostle's additional description, "in heavenly places;" [6053] for the apostle was quite aware that "spiritual wickedness" had been at work in heavenly places, when angels were entrapped into sin by the daughters of men. [6054] But how happened it that (the apostle) resorted to ambiguous descriptions, and I know not what obscure enigmas, for the purpose of disparaging [6055] the Creator, when he displayed to the Church such constancy and plainness of speech in "making known the mystery of the gospel for which he was an ambassador in bonds," owing to his liberty in preaching--and actually requested (the Ephesians) to pray to God that this "open-mouthed utterance" might be continued to him? [6056] __________________________________________________________________ [6003] Eph. iii. 8, 9. [6004] The passage of St. Paul, as Tertullian expresses it, "Quæ dispensatio sacramenti occulti ab ævis in Deo, qui omnia condidit." According to Marcion's alteration, the latter part runs, "Occulti ab ævis Deo, qui omnia condidit." The original is, Tis he oikonomia tou musteriou tou apokekrummenou apo ton aionon en to Theo (compare Col. iii. 3) to ta panta ktisanti. Marcion's removal of the en has no warrant of ms. authority; it upsets St. Paul's doctrine, as attested in other passages, and destroys the grammatical structure. [6005] Emicat. [6006] Eph. iii. 10. [6007] Debebat. [6008] Isa. xl. 13. [6009] Marcion's god, of course. [6010] Eph. iv. 8 and Ps. lxviii. 19. [6011] Ps. xlv. 3. [6012] Isa. viii. 4. [6013] Extundis. [6014] See above, book iii. chap. xiii. and xiv. p. 332. [6015] Eph. iv. 25. [6016] Ps. iv. 4. [6017] Eph. iv. 26. [6018] Eph. iv. 26. [6019] Eph. v. 11. [6020] Ps. xviii. 26. [6021] Deut. xxi. 21, quoted also in 1 Cor. v. 13. [6022] Isa. lii. 11, quoted in 2 Cor. vi. 17. [6023] Eph. v. 18. [6024] Amos ii. 12. [6025] Lev. x. 9. [6026] Eph. v. 19. [6027] Isa. v. 11, 12. [6028] Eph. v. 22, 24. [6029] Eph. v. 23. [6030] Eph. v. 23. [6031] Eph. v. 25, 28. [6032] Eph. v. 29. [6033] Proinde. [6034] Ego. [6035] Masculi. [6036] Eph. v. 31, 32. [6037] Inter ista. [6038] Magna sacramenta. [6039] Eph. v. 32. [6040] Eph. vi. 1. [6041] Eph. vi. 2. "He did this (says Lardner) in order that the Mosaic law might not be thought to be thus established." [6042] Ex. xx. 12. [6043] Eph. vi. 4. [6044] Ex. x. 2. [6045] Eph. vi. 12. [6046] An ironical allusion to Marcion's interpretation, which he has considered in a former chapter, of the title God of this world. [6047] Eph. vi. 11. [6048] Eph. vi. 12. [6049] Apud Creatorem. [6050] Ex qua delatura. [6051] Illius arbusculæ. [6052] Spiritalia nequitiæ: "wicked spirits." [6053] Eph. vi. 12. [6054] Gen. vi. 1-4. See also Tertullian, De Idol. 9; De Habit. Mul. 2; De Cultu Femin. 10; De Vel. Virg. 7; Apolog. 22. See also Augustin, De Civit. Dei. xv. 23. [6055] Ut taxaret. Of course he alludes to Marcion's absurd exposition of the 12th verse, in applying St. Paul's description of wicked spirits to the Creator. [6056] Eph. vi. 19, 20. __________________________________________________________________ Chapter XIX.--The Epistle to the Colossians. Time the Criterion of Truth and Heresy. Application of the Canon. The Image of the Invisible God Explained. Pre-Existence of Our Christ in the Creator's Ancient Dispensations. What is Included in the Fulness of Christ. The Epicurean Character of Marcion's God. The Catholic Truth in Opposition Thereto. The Law is to Christ What the Shadow is to the Substance. I am accustomed in my prescription against all heresies, to fix my compendious criterion [6057] (of truth) in the testimony of time; claiming priority therein as our rule, and alleging lateness to be the characteristic of every heresy. This shall now be proved even by the apostle, when he says: "For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; which is come unto you, as it is unto all the world." [6058] For if, even at that time, the tradition of the gospel had spread everywhere, how much more now! Now, if it is our gospel which has spread everywhere, rather than any heretical gospel, much less Marcion's, which only dates from the reign of Antoninus, [6059] then ours will be the gospel of the apostles. But should Marcion's gospel succeed in filling the whole world, it would not even in that case be entitled to the character of apostolic. For this quality, it will be evident, can only belong to that gospel which was the first to fill the world; in other words, to the gospel of that God who of old declared this of its promulgation: "Their sound is gone out through all the earth, and their words to the end of the world." [6060] He calls Christ "the image of the invisible God." [6061] We in like manner say that the Father of Christ is invisible, for we know that it was the Son who was seen in ancient times (whenever any appearance was vouchsafed to men in the name of God) as the image of (the Father) Himself. He must not be regarded, however, as making any difference between a visible and an invisible God; because long before he wrote this we find a description of our God to this effect: "No man can see the Lord, and live." [6062] If Christ is not "the first-begotten before every creature," [6063] as that "Word of God by whom all things were made, and without whom nothing was made;" [6064] if "all things were" not "in Him created, whether in heaven or on earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers;" if "all things were" not "created by Him and for Him" (for these truths Marcion ought not to allow concerning Him), then the apostle could not have so positively laid it down, that "He is before all." [6065] For how is He before all, if He is not before all things? [6066] How, again, is He before all things, if He is not "the first-born of every creature"--if He is not the Word of the Creator? [6067] Now how will he be proved to have been before all things, who appeared after all things? Who can tell whether he had a prior existence, when he has found no proof that he had any existence at all? In what way also could it have "pleased (the Father) that in Him should all fulness dwell?" [6068] For, to begin with, what fulness is that which is not comprised of the constituents which Marcion has removed from it,--even those that were "created in Christ, whether in heaven or on earth," whether angels or men? which is not made of the things that are visible and invisible? which consists not of thrones and dominions and principalities and powers? If, on the other hand, [6069] our false apostles and Judaizing gospellers [6070] have introduced all these things out of their own stores, and Marcion has applied them to constitute the fulness of his own god, (this hypothesis, absurd though it be, alone would justify him;) for how, on any other supposition, [6071] could the rival and the destroyer of the Creator have been willing that His fulness should dwell in his Christ? To whom, again, does He "reconcile all things by Himself, making peace by the blood of His cross," [6072] but to Him whom those very things had altogether [6073] offended, against whom they had rebelled by transgression, (but) to whom they had at last returned? [6074] Conciliated they might have been to a strange god; but reconciled they could not possibly have been to any other than their own God. Accordingly, ourselves "who were sometime alienated and enemies in our mind by wicked works" [6075] does He reconcile to the Creator, against whom we had committed offence--worshipping the creature to the prejudice of the Creator. As, however, he says elsewhere, [6076] that the Church is the body of Christ, so here also (the apostle) declares that he "fills up that which is behind of the afflictions of Christ in his flesh for His body's sake, which is the Church." [6077] But you must not on this account suppose that on every mention of His body the term is only a metaphor, instead of meaning real flesh. For he says above that we are "reconciled in His body through death;" [6078] meaning, of course, that He died in that body wherein death was possible through the flesh: (therefore he adds,) not through the Church [6079] (per ecclesiam), but expressly for the sake of the Church (proper ecclesiam), exchanging body for body--one of flesh for a spiritual one. When, again, he warns them to "beware of subtle words and philosophy," as being "a vain deceit," such as is "after the rudiments of the world" (not understanding thereby the mundane fabric of sky and earth, but worldly learning, and "the tradition of men," subtle in their speech and their philosophy), [6080] it would be tedious, and the proper subject of a separate work, to show how in this sentence (of the apostle's) all heresies are condemned, on the ground of their consisting of the resources of subtle speech and the rules of philosophy. But (once for all) let Marcion know that the principle term of his creed comes from the school of Epicurus, implying that the Lord is stupid and indifferent; [6081] wherefore he refuses to say that He is an object to be feared. Moreover, from the porch of the Stoics he brings out matter, and places it on a par with the Divine Creator. [6082] He also denies the resurrection of the flesh,--a truth which none of the schools of philosophy agreed together to hold. [6083] But how remote is our (Catholic) verity from the artifices of this heretic, when it dreads to arouse the anger of God, and firmly believes that He produced all things out of nothing, and promises to us a restoration from the grave of the same flesh (that died) and holds without a blush that Christ was born of the virgin's womb! At this, philosophers, and heretics, and the very heathen, laugh and jeer. For "God hath chosen the foolish things of the world to confound the wise" [6084] --that God, no doubt, who in reference to this very dispensation of His threatened long before that He would "destroy the wisdom of the wise." [6085] Thanks to this simplicity of truth, so opposed to the subtlety and vain deceit of philosophy, we cannot possibly have any relish for such perverse opinions. Then, if God "quickens us together with Christ, forgiving us our trespasses," [6086] we cannot suppose that sins are forgiven by Him against whom, as having been all along unknown, they could not have been committed. Now tell me, Marcion, what is your opinion of the apostle's language, when he says, "Let no man judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath, which is a shadow of things to come, but the body is of Christ?" [6087] We do not now treat of the law, further than (to remark) that the apostle here teaches clearly how it has been abolished, even by passing from shadow to substance--that is, from figurative types to the reality, which is Christ. The shadow, therefore, is His to whom belongs the body also; in other words, the law is His, and so is Christ. If you separate the law and Christ, assigning one to one god and the other to another, it is the same as if you were to attempt to separate the shadow from the body of which it is the shadow. Manifestly Christ has relation to the law, if the body has to its shadow. But when he blames those who alleged visions of angels as their authority for saying that men must abstain from meats--"you must not touch, you must not taste"--in a voluntary humility, (at the same time) "vainly puffed up in the fleshly mind, and not holding the Head," [6088] (the apostle) does not in these terms attack the law or Moses, as if it was at the suggestion of superstitious angels that he had enacted his prohibition of sundry aliments. For Moses had evidently received the law from God. When, therefore, he speaks of their "following the commandments and doctrines of men," [6089] he refers to the conduct of those persons who "held not the Head," even Him in whom all things are gathered together; [6090] for they are all recalled to Christ, and concentrated in Him as their initiating principle [6091] --even the meats and drinks which were indifferent in their nature. All the rest of his precepts, [6092] as we have shown sufficiently, when treating of them as they occurred in another epistle, [6093] emanated from the Creator, who, while predicting that "old things were to pass away," and that He would "make all things new," [6094] commanded men "to break up fresh ground for themselves," [6095] and thereby taught them even then to put off the old man and put on the new. __________________________________________________________________ [6057] Compendium figere. [6058] Col. i. 5, 6. [6059] Antoniniani Marcionis: see above in book i. chap. xix. [6060] Ps. xix. 4. [6061] Col. i. 15. [6062] Ex. xxxiii. 20. [6063] Col. i. 15. Our author's "primogenitus conditionis" is St. Paul's prototokos pases ktiseos, for the meaning of which see Bp. Ellicott, in loc. [6064] John i. 3. [6065] Ante omnes. [6066] Ante amina. [6067] Creatoris is our author's word. [6068] Col. i. 19. [6069] Aut si. [6070] Evangelizatores. [6071] Ceterum quale. [6072] Col. i. 20. [6073] "Una ipsa" is Oehler's reading instead of universa. [6074] Cujus novissime fuerant. [6075] Col. i. 21. [6076] Eph. i. 23. [6077] Col. i. 24. [6078] Col. i. 22. [6079] As if only in a metaphorical body, in which sense the Church is "His body." [6080] Col. ii. 8. [6081] "Dominum inferens hebetem;" with which may be compared Cicero (De Divin. ii. 50, 103): "Videsne Epicurum quem hebetem et rudem dicere solent Stoici...qui negat, quidquam deos nec alieni curare, nec sui." The otiose and inert character of the god of Epicurus is referred to by Tertullian not unfrequently; see above, in book iv. chap. xv.; Apolog. 47, and Ad Nationes, ii. 2; whilst in De Anima, 3, he characterizes the philosophy of Epicurus by a similar term: "Prout aut Platonis honor, aut Zenonis vigor, aut Aristotelis tenor, aut Epicuri stupor, aut Heracliti mæror, aut Empedoclis furor persuaserunt." [6082] The Stoical dogma of the eternity of matter and its equality with God was also held by Hermogenes; see his Adv. Hermogenem, c. 4, "Materiam parem Deo infert." [6083] Pliny, Nat. Hist. vii. 55, refers to the peculiar opinion of Democritus on this subject (Fr. Junius). [6084] 1 Cor. i. 27. [6085] Isa. xxix. 14, quoted 1 Cor. i. 19; comp. Jer. viii. 9 and Job v. 12, 13. [6086] Col. ii. 13. [6087] Col. ii. 16, 17. [6088] Col. ii. 18, 19, 21. [6089] Col. ii. 22. [6090] Recensentur: Eph. i. 10. [6091] Initium. [6092] Contained in Vol. iii. and iv. [6093] In the Epistle to the Laodiceans or Ephesians; see his remarks in the preceding chapter of this book v. [6094] Isa. xliii. 18, 19, and lxv. 17; 2 Cor. v. 17. [6095] Jer. iv. 3. This and the passage of Isaiah just quoted are also cited together above, book iv. chap. i. and ii. p. 345. __________________________________________________________________ Chapter XX.--The Epistle to the Philippians. The Variances Amongst the Preachers of Christ No Argument that There Was More Than One Only Christ. St. Paul's Phrases--Form of a Servant, Likeness, and Fashion of a Man--No Sanction of Docetism. No Antithesis (Such as Marcion Alleged) in the God of Judaism and the God of the Gospel Deducible from Certain Contrasts Mentioned in This Epistle. A Parallel with a Passage in Genesis. The Resurrection of the Body, and the Change Thereof. When (the apostle) mentions the several motives of those who were preaching the gospel, how that some, "waxing confident by his bonds, were more fearless in speaking the word," while others "preached Christ even out of envy and strife, and again others out of good-will," many also "out of love," and certain "out of contention," and some "in rivalry to himself," [6096] he had a favourable opportunity, no doubt, [6097] of taxing what they preached with a diversity of doctrine, as if it were no less than this which caused so great a variance in their tempers. But while he exposes these tempers as the sole cause of the diversity, he avoids inculpating the regular mysteries of the faith, [6098] and affirms that there is, notwithstanding, but one Christ and His one God, whatever motives men had in preaching Him. Therefore, says he, it matters not to me "whether it be in pretence or in truth that Christ is preached," [6099] because one Christ alone was announced, whether in their "pretentious" or their "truthful" faith. For it was to the faithfulness of their preaching that he applied the word truth, not to the rightness of the rule itself, because there was indeed but one rule; whereas the conduct of the preachers varied: in some of them it was true, i.e. single-minded, while in others it was sophisticated with over-much learning. This being the case, it is manifest that that Christ was the subject of their preaching who was always the theme of the prophets. Now, if it were a completely different Christ that was being introduced by the apostle, the novelty of the thing would have produced a diversity (in belief.). For there would not have been wanting, in spite of the novel teaching, [6100] men to interpret the preached gospel of the Creator's Christ, since the majority of persons everywhere now-a-days are of our way of thinking, rather than on the heretical side. So that the apostle would not in such a passage as the present one have refrained from remarking and censuring the diversity. Since, however, there is no blame of a diversity, there is no proof of a novelty. Of course [6101] the Marcionites suppose that they have the apostle on their side in the following passage in the matter of Christ's substance--that in Him there was nothing but a phantom of flesh. For he says of Christ, that, "being in the form of God, He thought it not robbery to be equal with God; [6102] but emptied [6103] Himself, and took upon Him the form of a servant," not the reality, "and was made in the likeness of man," not a man, "and was found in fashion as a man," [6104] not in his substance, that is to say, his flesh; just as if to a substance there did not accrue both form and likeness and fashion. It is well for us that in another passage (the apostle) calls Christ "the image of the invisible God." [6105] For will it not follow with equal force from that passage, that Christ is not truly God, because the apostle places Him in the image of God, if, (as Marcion contends,) He is not truly man because of His having taken on Him the form or image of a man? For in both cases the true substance will have to be excluded, if image (or "fashion") and likeness and form shall be claimed for a phantom. But since he is truly God, as the Son of the Father, in His fashion and image, He has been already by the force of this conclusion determined to be truly man, as the Son of man, "found in the fashion" and image "of a man." For when he propounded [6106] Him as thus "found" in the manner [6107] of a man, he in fact affirmed Him to be most certainly human. For what is found, manifestly possesses existence. Therefore, as He was found to be God by His mighty power, so was He found to be man by reason of His flesh, because the apostle could not have pronounced Him to have "become obedient unto death," [6108] if He had not been constituted of a mortal substance. Still more plainly does this appear from the apostle's additional words, "even the death of the cross." [6109] For he could hardly mean this to be a climax [6110] to the human suffering, to extol the virtue [6111] of His obedience, if he had known it all to be the imaginary process of a phantom, which rather eluded the cross than experienced it, and which displayed no virtue [6112] in the suffering, but only illusion. But "those things which he had once accounted gain," and which he enumerates in the preceding verse--"trust in the flesh," the sign of "circumcision," his origin as "an Hebrew of the Hebrews," his descent from "the tribe of Benjamin," his dignity in the honours of the Pharisee [6113] --he now reckons to be only "loss" to himself; [6114] (in other words,) it was not the God of the Jews, but their stupid obduracy, which he repudiates. These are also the things "which he counts but dung for the excellency of the knowledge of Christ" [6115] (but by no means for the rejection of God the Creator); "whilst he has not his own righteousness, which is of the law, but that which is through Him," i.e. Christ, "the righteousness which is of God." [6116] Then, say you, according to this distinction the law did not proceed from the God of Christ. Subtle enough! But here is something still more subtle for you. For when (the apostle) says, "Not (the righteousness) which is of the law, but that which is through Him," he would not have used the phrase through Him of any other than Him to whom the law belonged. "Our conversation," says he, "is in heaven." [6117] I here recognise the Creator's ancient promise to Abraham: "I will multiply thy seed as the stars of heaven." [6118] Therefore "one star differeth from another star in glory." [6119] If, again, Christ in His advent from heaven "shall change the body of our humiliation, that it may be fashioned like unto His glorious body," [6120] it follows that this body of ours shall rise again, which is now in a state of humiliation in its sufferings and according to the law of mortality drops into the ground. But how shall it be changed, if it shall have no real existence? If, however, this is only said of those who shall be found in the flesh [6121] at the advent of God, and who shall have to be changed," [6122] what shall they do who will rise first? They will have no substance from which to undergo a change. But he says (elsewhere), "We shall be caught up together with them in the clouds, to meet the Lord (in the air)." [6123] Then, if we are to be caught up alone with them, surely we shall likewise be changed together with them. __________________________________________________________________ [6096] Phil. i. 14-17. [6097] Utique. [6098] Regulas sacramentorum. [6099] Phil. i. 18. [6100] Nihilominus. [6101] Plane. [6102] Compare the treatise, De Resur. Carnis, c. vi. (Oehler). [6103] Exhausit ekenose. [6104] Phil. ii. 6, 7. [6105] Col. i. 15. [6106] Posuit. [6107] Inventum ratione. [6108] Phil. ii. 8. [6109] Phil. ii. 8. [6110] Non enim exaggeraret. [6111] Virtutem: perhaps the power. [6112] See the preceding note. [6113] Candidæ pharisaeæ: see Phil. iii. 4-6. [6114] Phil. iii. 7. [6115] Phil. iii. 8. [6116] Phil. iii. 9. [6117] Phil. iii. 20. [6118] Gen. xxii. 17. [6119] 1 Cor. xv. 41. [6120] Phil. iii. 21. [I have adhered to the original Greek, by a trifling verbal change, because Tertullian's argument requires it.] [6121] 1 Cor. xv. 51, 52. [6122] Deputari, which is an old reading, should certainly be demutari, and so say the best authorities. Oehler reads the former, but contends for the latter. [6123] 1 Thess. iv. 16, 17. __________________________________________________________________ Chapter XXI.--The Epistle to Philemon. This Epistle Not Mutilated. Marcion's Inconsistency in Accepting This, and Rejecting Three Other Epistles Addressed to Individuals. Conclusions. Tertullian Vindicates the Symmetry and Deliberate Purpose of His Work Against Marcion. To this epistle alone did its brevity avail to protect it against the falsifying hands of Marcion. I wonder, however, when he received (into his Apostolicon) this letter which was written but to one man, that he rejected the two epistles to Timothy and the one to Titus, which all treat of ecclesiastical discipline. His aim, was, I suppose, to carry out his interpolating process even to the number of (St. Paul's) epistles. And now, reader, [6124] I beg you to remember that we have here adduced proofs out of the apostle, in support of the subjects which we previously [6125] had to handle, and that we have now brought to a close [6126] the topics which we deferred to this (portion of our) work. (This favour I request of you,) that you may not think that any repetition here has been superfluous, for we have only fulfilled our former engagement to you; nor look with suspicion on any postponement there, where we merely set forth the essential points (of the argument). [6127] If you carefully examine the entire work, you will acquit us of either having been redundant here, or diffident there, in your own honest judgment. [6128] __________________________________________________________________ [6124] Inspector: perhaps critic. [6125] Retro: in the former portions of this treatise. [6126] Expunxerimus. [6127] Qua eruimus ipsa ista. [6128] [Elucidation II.] __________________________________________________________________ Elucidations. ------------------------ I. (Soul and Spirit, cap. xv. and notes 1 and 2, p. 463.) Dr. Holmes, in the learned note which follows, affords me a valuable addition to my scanty remarks on this subject in former volumes. See (Vol. I. pp. 387, 532,) references to the great work of Professor Delitzsch, in notes on Irenæus. In Vol. II. p. 102, I have also mentioned M. Heard's work, on the Tripartite Nature of Man. With reference to the disagreement of the learned on this great matter, let me ask is it not less real than apparent? The dichotomy to which Tertullian objected, and the trichotomy which Dr. Holmes makes a name of "the triple nature," are terms which rather suggest a process of "dividing asunder of soul and spirit," and which involve an ambiguity that confuses the inquiry. Now, while the gravest objections may be imagined, or even demonstrated, against a process which seems to destroy the unity and individuality of a Man, does not every theologian accept the analytical formula of the apostle and recognize the bodily, the animal and the spiritual in the life of man? If so is there not fundamental agreement as to 1 Thess. v. 23, and difference only, relatively, as to functions and processes, or as to the way in which truth on these three points ought to be stated? On this subject there are good remarks in the Speaker's Commentary on the text aforesaid, but the exhaustive work of Delitzsch deserves study. Man's whole nature in Christ, seems to be sanctified by the Holy Spirit's suffusion of man's spirit; this rules and governs the psychic nature and through it the body. II. (The entire work, cap. xxi. p. 474.) He who has followed Tertullian through the mazes in which Marcion, in spite of shifts and turnings innumerable, has been hunted down, and defeated, must recognize the great work performed by this author in behalf of Christian Orthodoxy. It seems to have been the plan of Christ's watchful care over His Church, that, in the earliest stages of its existence the enemy should be allowed to display his utmost malice and to bring out all his forces against Truth. Thus, before the meeting of Church-councils the language of faith had grown up, and clear views and precise statements of doctrine had been committed to the idioms of human thought. But, the labours of Tertullian are not confined to these diverse purposes. With all the faults of his acute and forensic mind, how powerfully he illuminates the Scriptures and glorifies them as containing the whole system of the Faith. How rich are his quotations, and how penetrating his conceptions of their uses. Besides all this, what an introduction he gives us to the modes of thought which were becoming familiar in the West, and which were convening the Latin tongue to new uses, and making it capable of expressing Augustine's mind and so of creating new domains of Learning among the nations of Europe. If I have treated tenderly the reputation of this great Master, in my notes upon his Marcion, it is with a twofold purpose. (1.) It seems to me due to truth that his name should be less associated with his deplorable lapse than with his long and faithful services to the Church, and (2.) that the student should thus follow his career with a pleasure and with a confidence the lack of which perpetually annoys us when we give the first place to the Montanist and not to the Catholic. Let this be our spirit in accompanying him into his fresh campaigns against "the grievous wolves" foreseen by St. Paul with tears. Acts xx. 29, 30. But as our Author invokes a careful examination of his "entire work," let the student recur to Irenæus (Vol. I. p. 352, etc.) and observe how formidable, from the beginning, was the irreligion of Marcion. His doctrines did truly "eat like a canker," assailing the Scriptures by mutilations and corruptions of the text itself. No marvel that Tertullian shows him no quarter, though we must often regret the forensic violence of his retort. As to the Dualism which, through Marcion, thus threatened the first article of the Creed, consult the valuable remarks of the Encyc. Britannica, ("Mithras"). Mithras became known to the Romans circa b.c. 70, and his worship flourished under Trajan and his successors. An able writer remarks that it was natural "Dualism should develop itself out of primitive Zoroastrianism. The human mind has ever been struck with a certain antagonism of which it has sought to discover the cause. Evil seems most easily accounted for by the supposition of an evil Person; and the continuance of an equal struggle, without advantage to either side, seems to imply the equality of that evil Person with the author of all good. Thus Dualism had its birth. Many came to believe in the existence of two co-eternal and co-equal Persons, one good and the other evil, between whom there has been from all eternity a perpetual conflict, and between whom the same conflict must continue to rage through all coming time." __________________________________________________________________ __________________________________________________________________ tertullian against_hermogenes anf03 tertullian-against_hermogenes Against Hermogenes /ccel/schaff/anf03.v.v.html __________________________________________________________________ Against Hermogenes __________________________________________________________________ III. Against Hermogenes. Containing an Argument Against His Opinion that Matter is Eternal. [Translated by Dr. Holmes.] ------------------------ Chapter I.--The Opinions of Hermogenes, by the Prescriptive Rule of Antiquity Shown to Be Heretical. Not Derived from Christianity, But from Heathen Philosophy. Some of the Tenets Mentioned. We are accustomed, for the purpose of shortening argument, [6129] to lay down the rule against heretics of the lateness of their date. [6130] For in as far as by our rule, priority is given to the truth, which also foretold that there would be heresies, in so far must all later opinions be prejudged as heresies, being such as were, by the more ancient rule of truth, predicted as (one day) to happen. Now, the doctrine of Hermogenes has this [6131] taint of novelty. He is, in short, [6132] a man living in the world at the present time; by his very nature a heretic, and turbulent withal, who mistakes loquacity for eloquence, and supposes impudence to be firmness, and judges it to be the duty of a good conscience to speak ill of individuals. [6133] Moreover, he despises God's law in his painting, [6134] maintaining repeated marriages, [6135] alleges the law of God in defence of lust, [6136] and yet despises it in respect of his art. [6137] He falsifies by a twofold process--with his cautery and his pen. [6138] He is a thorough adulterer, both doctrinally and carnally, since he is rank indeed with the contagion of your marriage-hacks, [6139] and has also failed in cleaving to the rule of faith as much as the apostle's own Hermogenes. [6140] However, never mind the man, when it is his doctrine which I question. He does not appear to acknowledge any other Christ as Lord, [6141] though he holds Him in a different way; but by this difference in his faith he really makes Him another being,--nay, he takes from Him everything which is God, since he will not have it that He made all things of nothing. For, turning away from Christians to the philosophers, from the Church to the Academy and the Porch, he learned there from the Stoics how to place Matter (on the same level) with the Lord, just as if it too had existed ever both unborn and unmade, having no beginning at all nor end, out of which, according to him, [6142] the Lord afterwards created all things. __________________________________________________________________ [6129] Compendii gratia. [The reference here to the De Præscript. forbids us to date this tract earlier than 207 a.d. Of this Hermogenes, we only know that he was probably a Carthaginian, a painter, and of a versatile and clever mind.] [6130] This is the criterion prescribed in the Præscript. Hæret.xxxi. xxxiv., and often applied by Tertullian. See our Anti-Marcion, pp. 272, 345, 470, and passim. [6131] The tam novella is a relative phrase, referring to the fore-mentioned rule. [6132] Denique. [6133] Maldicere singuiis. [6134] Probably by painting idols (Rigalt.; and so Neander). [6135] It is uncertain whether Tertullian means to charge Hermogenes with defending polygamy, or only second marriages, in the phrase nubit assidue. Probably the latter, which was offensive to the rigorous Tertullian; and so Neander puts it. [6136] Quoting Gen. i. 28, "Be fruitful and multiply" (Rigalt.). [6137] Disregarding the law when it forbids the representation of idols. (Rigalt.). [6138] Et cauterio et stilo. The former instrument was used by the encaustic painters for burning in the wax colours into the ground of their pictures (Westropp's Handbook of Archæology, p. 219). Tertullian charges Hermogenes with using his encaustic art to the injury of the scriptures, by practically violating their precepts in his artistic works; and with using his pen (stilus) in corrupting the doctrine thereof by his heresy. [6139] By the nubentium contagium, Tertullian, in his Montanist rigour, censures those who married more than once. [6140] 2 Tim. i. 15. [6141] Thus differing from Marcion. [6142] The force of the subjunctive, ex qua fecerit. __________________________________________________________________ Chapter II.--Hermogenes, After a Perverse Induction from Mere Heretical Assumptions, Concludes that God Created All Things Out of Pre-Existing Matter. Our very bad painter has coloured this his primary shade absolutely without any light, with such arguments as these: He begins with laying down the premiss, [6143] that the Lord made all things either out of Himself, or out of nothing, or out of something; in order that, after he has shown that it was impossible for Him to have made them either out of Himself or out of nothing, he might thence affirm the residuary proposition that He made them out of something, and therefore that that something was Matter. He could not have made all things, he says, of Himself; because whatever things the Lord made of Himself would have been parts of Himself; but [6144] He is not dissoluble into parts, [6145] because, being the Lord, He is indivisible, and unchangeable, and always the same. Besides, if He had made anything out of Himself, it would have been something of Himself. Everything, however, both which was made and which He made must be accounted imperfect, because it was made of a part, and He made it of a part; or if, again, it was a whole which He made, who is a whole Himself, He must in that case have been at once both a whole, and yet not a whole; because it behoved Him to be a whole, that He might produce Himself, [6146] and yet not a whole, that He might be produced out of Himself. [6147] But this is a most difficult position. For if He were in existence, He could not be made, for He was in existence already; if, however, he were not in existence He could not make, because He was a nonentity. He maintains, moreover, that He who always exists, does not come into existence, [6148] but exists for ever and ever. He accordingly concludes that He made nothing out of Himself, since He never passed into such a condition [6149] as made it possible for Him to make anything out of Himself. In like manner, he contends that He could not have made all things out of nothing--thus: He defines the Lord as a being who is good, nay, very good, who must will to make things as good and excellent as He is Himself; indeed it were impossible for Him either to will or to make anything which was not good, nay, very good itself. Therefore all things ought to have been made good and excellent by Him, after His own condition. Experience shows, [6150] however, that things which are even evil were made by Him: not, of course, of His own will and pleasure; because, if it had been of His own will and pleasure, He would be sure to have made nothing unfitting or unworthy of Himself. That, therefore, which He made not of His own will must be understood to have been made from the fault of something, and that is from Matter, without a doubt. __________________________________________________________________ [6143] Præstruens. [6144] Porro. [6145] In partes non devenire. [6146] Ut faceret semetipsum. [6147] Ut fieret de semetipso. [6148] Non fieri. [6149] Non ejus fieret conditionis. [6150] Inveniri. __________________________________________________________________ Chapter III.--An Argument of Hermogenes. The Answer: While God is a Title Eternally Applicable to the Divine Being, Lord and Father are Only Relative Appellations, Not Eternally Applicable. An Inconsistency in the Argument of Hermogenes Pointed Out. He adds also another point: that as God was always God, there was never a time when God was not also Lord. But [6151] it was in no way possible for Him to be regarded as always Lord, in the same manner as He had been always God, if there had not been always, in the previous eternity, [6152] a something of which He could be regarded as evermore the Lord. So he concludes [6153] that God always had Matter co-existent with Himself as the Lord thereof. Now, this tissue [6154] of his I shall at once hasten to pull abroad. I have been willing to set it out in form to this length, for the information of those who are unacquainted with the subject, that they may know that his other arguments likewise need only be [6155] understood to be refuted. We affirm, then, that the name of God always existed with Himself and in Himself--but not eternally so the Lord. Because the condition of the one is not the same as that of the other. God is the designation of the substance itself, that is, of the Divinity; but Lord is (the name) not of substance, but of power. I maintain that the substance existed always with its own name, which is God; the title Lord was afterwards added, as the indication indeed [6156] of something accruing. For from the moment when those things began to exist, over which the power of a Lord was to act, God, by the accession of that power, both became Lord and received the name thereof. Because God is in like manner a Father, and He is also a Judge; but He has not always been Father and Judge, merely on the ground of His having always been God. For He could not have been the Father previous to the Son, nor a Judge previous to sin. There was, however, a time when neither sin existed with Him, nor the Son; the former of which was to constitute the Lord a Judge, and the latter a Father. In this way He was not Lord previous to those things of which He was to be the Lord. But He was only to become Lord at some future time: just as He became the Father by the Son, and a Judge by sin, so also did He become Lord by means of those things which He had made, in order that they might serve Him. Do I seem to you to be weaving arguments, [6157] Hermogenes? How neatly does Scripture lend us its aid, [6158] when it applies the two titles to Him with a distinction, and reveals them each at its proper time! For (the title) God, indeed, which always belonged to Him, it names at the very first: "In the beginning God created the heaven and the earth;" [6159] and as long as He continued making, one after the other, those things of which He was to be the Lord, it merely mentions God. "And God said," "and God made," "and God saw;" [6160] but nowhere do we yet find the Lord. But when He completed the whole creation, and especially man himself, who was destined to understand His sovereignty in a way of special propriety, He then is designated [6161] Lord. Then also the Scripture added the name Lord: "And the Lord God, Deus Dominus, took the man, whom He had formed;" [6162] "And the Lord God commanded Adam." [6163] Thenceforth He, who was previously God only, is the Lord, from the time of His having something of which He might be the Lord. For to Himself He was always God, but to all things was He only then God, when He became also Lord. Therefore, in as far as (Hermogenes) shall suppose that Matter was eternal, on the ground that the Lord was eternal, in so far will it be evident that nothing existed, because it is plain that the Lord as such did not always exist. Now I mean also, on my own part, [6164] to add a remark for the sake of ignorant persons, of whom Hermogenes is an extreme instance, [6165] and actually to retort against him his own arguments. [6166] For when he denies that Matter was born or made, I find that, even on these terms, the title Lord is unsuitable to God in respect of Matter, because it must have been free, [6167] when by not having a beginning it had not an author. The fact of its past existence it owed to no one, so that it could be a subject to no one. Therefore ever since God exercised His power over it, by creating (all things) out of Matter, although it had all along experienced God as its Lord, yet Matter does, after all, demonstrate that God did not exist in the relation of Lord to it, [6168] although all the while He was really so. [6169] __________________________________________________________________ [6151] Porro. [6152] Retro. [6153] Itaque. [6154] Conjecturam. [6155] Tam...quam. [6156] Scilicet. [6157] Argumentari: in the sense of argutari. [6158] Naviter nobis patrocinatur. [6159] Gen. i. 1. [6160] Gen. i. 3, etc. [6161] Cognominatur: as if by way of surname, Deus Dominus. [6162] Gen. ii. 15. [6163] Gen. ii. 16. [6164] Et ego. [6165] Extrema linea. Rhenanus sees in this phrase a slur against Hermogenes, who was an artist. Tertullian, I suppose, meant that Hermogenes was extremely ignorant. [6166] Experimenta. [6167] Libera: and so not a possible subject for the Lordship of God. [6168] Matter having, by the hypothesis, been independent of God, and so incapable of giving Him any title to Lordship. [6169] Fuit hoc utique. In Hermogenes' own opinion, which is thus shown to have been contradictory to itself, and so absurd. __________________________________________________________________ Chapter IV.--Hermogenes Gives Divine Attributes to Matter, and So Makes Two Gods. At this point, then, I shall begin to treat of Matter, how that, (according to Hermogenes,) [6170] God compares it with Himself as equally unborn, equally unmade, equally eternal, set forth as being without a beginning, without an end. For what other estimate [6171] of God is there than eternity? What other condition has eternity than to have ever existed, and to exist yet for evermore by virtue of its privilege of having neither beginning nor end? Now, since this is the property of God, it will belong to God alone, whose property it is--of course [6172] on this ground, that if it can be ascribed to any other being, it will no longer be the property of God, but will belong, along with Him, to that being also to which it is ascribed. For "although there be that are called gods" in name, "whether in heaven or in earth, yet to us there is but one God the Father, of whom are all things;" [6173] whence the greater reason why, in our view, [6174] that which is the property [6175] of God ought to be regarded as pertaining to God alone, and why (as I have already said) that should cease to be such a property, when it is shared by another being. Now, since He is God, it must necessarily be a unique mark of this quality, [6176] that it be confined to One. Else, what will be unique and singular, if that is not which has nothing equal to it? What will be principal, if that is not which is above all things, before all things, and from which all things proceed? By possessing these He is God alone, and by His sole possession of them He is One. If another also shared in the possession, there would then be as many gods as there were possessors of these attributes of God. Hermogenes, therefore, introduces two gods: he introduces Matter as God's equal. God, however, must be One, because that is God which is supreme; but nothing else can be supreme than that which is unique; and that cannot possibly be unique which has anything equal to it; and Matter will be equal with God when it is held to be [6177] eternal. __________________________________________________________________ [6170] Quod, with the subjunctive comparet. [6171] Census. [6172] Scilicet. [6173] 1 Cor. viii. 5. [6174] Apud nos. [6175] The property of being eternal. [6176] Unicum sit necesse est. [6177] Censetur. __________________________________________________________________ Chapter V.--Hermogenes Coquets with His Own Argument, as If Rather Afraid of It. After Investing Matter with Divine Qualities, He Tries to Make It Somehow Inferior to God. But God is God, and Matter is Matter. As if a mere difference in their names prevented equality, [6178] when an identity of condition is claimed for them! Grant that their nature is different; assume, too, that their form is not identical,--what matters it so long as their absolute state have but one mode? [6179] God is unborn; is not Matter also unborn? God ever exists; is not Matter, too, ever existent? Both are without beginning; both are without end; both are the authors of the universe--both He who created it, and the Matter of which He made it. For it is impossible that Matter should not be regarded as the author [6180] of all things, when the universe is composed of it. What answer will he give? Will he say that Matter is not then comparable with God as soon as [6181] it has something belonging to God; since, by not having total (divinity), it cannot correspond to the whole extent of the comparison? But what more has he reserved for God, that he should not seem to have accorded to Matter the full amount of the Deity? [6182] He says in reply, that even though this is the prerogative of Matter, both the authority and the substance of God must remain intact, by virtue of which He is regarded as the sole and prime Author, as well as the Lord of all things. Truth, however, maintains the unity of God in such a way as to insist that whatever belongs to God Himself belongs to Him alone. For so will it belong to Himself if it belong to Him alone; and therefore it will be impossible that another god should be admitted, when it is permitted to no other being to possess anything of God. Well, then, you say, we ourselves at that rate possess nothing of God. But indeed we do, and shall continue to do--only it is from Him that we receive it, and not from ourselves. For we shall be even gods, if we, shall deserve to be among those of whom He declared, "I have said, Ye are gods," [6183] and, "God standeth in the congregation of the gods." [6184] But this comes of His own grace, not from any property in us, because it is He alone who can make gods. The property of Matter, however, he [6185] makes to be that which it has in common with God. Otherwise, if it received from God the property which belongs to God,--I mean its attribute [6186] of eternity--one might then even suppose that it both possesses an attribute in common with God, and yet at the same time is not God. But what inconsistency is it for him [6187] to allow that there is a conjoint possession of an attribute with God, and also to wish that what he does not refuse to Matter should be, after all, the exclusive privilege of God! __________________________________________________________________ [6178] Comparationi. [6179] Ratio. [6180] Auctrix. [6181] Statim si. [6182] Totum Dei. [6183] Ps. lxxxii. 6. [6184] Ver. 1. [6185] Hermogenes. [6186] Ordinem: or course. [6187] Quale autem est: "how comes it to pass that." __________________________________________________________________ Chapter VI.--The Shifts to Which Hermogenes is Reduced, Who Deifies Matter, and Yet is Unwilling to Hold Him Equal with the Divine Creator. He declares that God's attribute is still safe to Him, of being the only God, and the First, and the Author of all things, and the Lord of all things, and being incomparable to any--qualities which he straightway ascribes to Matter also. He is God, to be sure. God shall also attest the same; but He has also sworn sometimes by Himself, that there is no other God like Him. [6188] Hermogenes, however, will make Him a liar. For Matter will be such a God as He--being unmade, unborn, without beginning, and without end. God will say, "I am the first!" [6189] Yet how is He the first, when Matter is co-eternal with Him? Between co-eternals and contemporaries there is no sequence of rank. [6190] Is then, Matter also the first? "I," says the Lord, "have stretched out the heavens alone." [6191] But indeed He was not alone, when that likewise stretched them out, of which He made the expanse. When he asserts the position that Matter was eternal, without any encroachment on the condition of God, let him see to it that we do not in ridicule turn the tables on him, that God similarly was eternal without any encroachment on the condition of Matter--the condition of Both being still common to Them. The position, therefore, remains unimpugned [6192] both in the case of Matter, that it did itself exist, only along with God; and that God existed alone, but with Matter. It also was first with God, as God, too, was first with it; it, however, is not comparable with God, as God, too, is not to be compared with it; with God also it was the Author (of all things), and with God their Sovereign. In this way he proposes that God has something, and yet not the whole, of Matter. For Him, accordingly, Hermogenes has reserved nothing which he had not equally conferred on Matter, so that it is not Matter which is compared with God, but rather God who is compared with Matter. Now, inasmuch as those qualities which we claim as peculiar to God--to have always existed, without a beginning, without an end, and to have been the First, and Alone, and the Author of all things--are also compatible to Matter, I want to know what property Matter possesses different and alien from God, and hereby special to itself, by reason of which it is incapable of being compared with God? That Being, in which occur [6193] all the properties of God, is sufficiently predetermined without any further comparison. __________________________________________________________________ [6188] Isa. xlv. 23. [6189] Isa. xli. 4; xliv. 6; xlviii. 12. [6190] Ordo. [6191] Isa. xliv. 24. [6192] Salvum ergo erit. [6193] Recensentur. __________________________________________________________________ Chapter VII.--Hermogenes Held to His Theory in Order that Its Absurdity May Be Exposed on His Own Principles. When he contends that matter is less than God, and inferior to Him, and therefore diverse from Him, and for the same reason not a fit subject of comparison with Him, who is a greater and superior Being, I meet him with this prescription, that what is eternal and unborn is incapable of any diminution and inferiority, because it is simply this which makes even God to be as great as He is, inferior and subject to none--nay, greater and higher than all. For, just as all things which are born, or which come to an end, and are therefore not eternal, do, by reason of their exposure at once to an end and a beginning, admit of qualities which are repugnant to God--I mean diminution and inferiority, because they are born and made--so likewise God, for this very reason, is unsusceptible of these accidents, because He is absolutely unborn, [6194] and also unmade. And yet such also is the condition of Matter. [6195] Therefore, of the two Beings which are eternal, as being unborn and unmade--God and Matter--by reason of the identical mode of their common condition (both of them equally possessing that which admits neither of diminution nor subjection--that is, the attribute of eternity), we affirm that neither of them is less or greater than the other, neither of them is inferior or superior to the other; but that they both stand on a par in greatness, on a par in sublimity, and on the same level of that complete and perfect felicity of which eternity is reckoned to consist. Now we must not resemble the heathen in our opinions; for they, when constrained to acknowledge God, insist on having other deities below Him. The Divinity, however, has no degrees, because it is unique; and if it shall be found in Matter--as being equally unborn and unmade and eternal--it must be resident in both alike, [6196] because in no case can it be inferior to itself. In what way, then, will Hermogenes have the courage to draw distinctions; and thus to subject matter to God, an eternal to the Eternal, an unborn to the Unborn, an author to the Author? seeing that it dares to say, I also am the first; I too am before all things; and I am that from which all things proceed; equal we have been, together we have been--both alike without beginning, without end; both alike without an Author, without a God. [6197] What God, then, is He who subjects me to a contemporaneous, co-eternal power? If it be He who is called God, then I myself, too, have my own (divine) name. Either I am God, or He is Matter, because we both are that which neither of us is. Do you suppose, therefore, that he [6198] has not made Matter equal with God, although, forsooth, he pretends it to be inferior to Him? __________________________________________________________________ [6194] Nec natus omnino. [6195] Of course, according to Hermogenes, whom Tertullian refutes with an argumentum ad hominem. [6196] Aderit utrobique. [6197] That is, having no God superior to themselves. [6198] Hermogenes. __________________________________________________________________ Chapter VIII.--On His Own Principles, Hermogenes Makes Matter, on the Whole, Superior to God. Nay more, [6199] he even prefers Matter to God, and rather subjects God to it, when he will have it that God made all things out of Matter. For if He drew His resources from it [6200] for the creation of the world, Matter is already found to be the superior, inasmuch as it furnished Him with the means of effecting His works; and God is thereby clearly subjected to Matter, of which the substance was indispensable to Him. For there is no one but requires that which he makes use of; [6201] no one but is subject to the thing which he requires, for the very purpose of being able to make use of it. So, again, there is no one who, from using what belongs to another, is not inferior to him of whose property he makes use; and there is no one who imparts [6202] of his own for another's use, who is not in this respect superior to him to whose use he lends his property. On this principle, [6203] Matter itself, no doubt, [6204] was not in want of God, but rather lent itself to God, who was in want of it--rich and abundant and liberal as it was--to one who was, I suppose, too small, and too weak, and too unskilful, to form what He willed out of nothing. A grand service, verily, [6205] did it confer on God in giving Him means at the present time whereby He might be known to be God, and be called Almighty--only that He is no longer Almighty, since He is not powerful enough for this, to produce all things out of nothing. To be sure, [6206] Matter bestowed somewhat on itself also--even to get its own self acknowledged with God as God's co-equal, nay more, as His helper; only there is this drawback, that Hermogenes is the only man that has found out this fact, besides the philosophers--those patriarchs of all heresy. [6207] For the prophets knew nothing about it, nor the apostles thus far, nor, I suppose, even Christ. __________________________________________________________________ [6199] Atquin etiam. [6200] Ex illa usus est. [6201] De cujus utitur. [6202] Præstat. [6203] Itaque. [6204] Quidem. [6205] Revera. [6206] Sane. [6207] They are so deemed in the de Præscript. Hæret. c. vii. __________________________________________________________________ Chapter IX.--Sundry Inevitable But Intolerable Conclusions from the Principles of Hermogenes. He cannot say that it was as its Lord that God employed Matter for His creative works, for He could not have been the Lord of a substance which was co-equal with Himself. Well, but perhaps it was a title derived from the will of another, [6208] which he enjoyed--a precarious holding, and not a lordship, [6209] and that to such a degree, that [6210] although Matter was evil, He yet endured to make use of an evil substance, owing, of course, to the restraint of His own limited power, [6211] which made Him impotent to create out of nothing, not in consequence of His power; for if, as God, He had at all possessed power over Matter which He knew to be evil, He would first have converted it into good--as its Lord and the good God--that so He might have a good thing to make use of, instead of a bad one. But being undoubtedly good, only not the Lord withal, He, by using such power [6212] as He possessed, showed the necessity He was under of yielding to the condition of Matter, which He would have amended if He had been its Lord. Now this is the answer which must be given to Hermogenes when he maintains that it was by virtue of His Lordship that God used Matter--even of His non-possession of any right to it, on the ground, of course, of His not having Himself made it. Evil then, on your terms, [6213] must proceed from God Himself, since He is--I will not say the Author of evil, because He did not form it, but--the permitter thereof, as having dominion over it. [6214] If indeed Matter shall prove not even to belong to God at all, as being evil, it follows, [6215] that when He made use of what belonged to another, He used it either on a precarious title [6216] because He was in need of it, or else by violent possession because He was stronger than it. For by three methods is the property of others obtained,--by right, by permission, by violence; in other words, by lordship, by a title derived from the will of another, [6217] by force. Now, as lordship is out of the question, Hermogenes must choose which (of the other methods) is suitable to God. Did He, then, make all things out of Matter, by permission, or by force? But, in truth, would not God have more wisely determined that nothing at all should be created, than that it should be created by the mere sufferance of another, or by violence, and that, too, with [6218] a substance which was evil? __________________________________________________________________ [6208] We have rather paraphrased the word "precario"--"obtained by prayer." [See p. 456.] [6209] Domino: opposed to "precario." [6210] Ideo...ut. [6211] Mediocritatis. [6212] Tali: i.e. potestate. [6213] Jam ergo: introducing an argumentum ad hominem against Hermogenes. [6214] Quia dominator. [6215] Ergo. [6216] Aut precario: "as having begged for it." [6217] Precario: See above, note 2, p. 482. [6218] De is often in Tertullian the sign of an instrumental noun. __________________________________________________________________ Chapter X.--To What Straits Hermogenes Absurdly Reduces the Divine Being. He Does Nothing Short of Making Him the Author of Evil. Even if Matter had been the perfection of good, [6219] would it not have been equally indecorous in Him to have thought of the property of another, however good, (to effect His purpose by the help of it)? It was, therefore, absurd enough for Him, in the interest of His own glory, to have created the world in such a way as to betray His own obligation to a substance which belonged to another--and that even not good. Was He then, asks (Hermogenes), to make all things out of nothing, that so evil things themselves might be attributed to His will? Great, in all conscience, [6220] must be the blindness of our heretics which leaves them to argue in such a way that they either insist on the belief of another God supremely good, on the ground of their thinking the Creator to be the author of evil, or else they set up Matter with the Creator, in order that they may derive evil from Matter, not from the Creator. And yet there is absolutely no god at all that is free from such a doubtful plight, so as to be able to avoid the appearance even of being the author of evil, whosoever he is that--I will not say, indeed, has made, but still--has permitted evil to be made by some author or other, and from some source or other. Hermogenes, therefore, ought to be told [6221] at once, although we postpone to another place our distinction concerning the mode of evil, [6222] that even he has effected no result by this device of his. [6223] For observe how God is found to be, if not the Author of, yet at any rate the conniver at, [6224] evil, inasmuch as He, with all His extreme goodness, endured evil in Matter before He created the world, although, as being good, and the enemy of evil, He ought to have corrected it. For He either was able to correct it, but was unwilling; or else was willing, but being a weak God, was not able. If He was able and yet unwilling, He was Himself evil, as having favoured evil; and thus He now opens Himself to the charge of evil, because even if He did not create it yet still, since it would not be existing if He had been against its existence, He must Himself have then caused it to exist, when He refused to will its non-existence. And what is more shameful than this? When He willed that to be which He was Himself unwilling to create, He acted in fact against His very self, [6225] inasmuch as He was both willing that that should exist which He was unwilling to make, and unwilling to make that which He was willing should exist. As if what He willed was good, and at the same time what he refused to be the Maker of was evil. What He judged to be evil by not creating it, He also proclaimed to be good by permitting it to exist. By bearing with evil as a good instead of rather extirpating it, He proved Himself to be the promoter thereof; criminally, [6226] if through His own will--disgracefully, if through necessity. God must either be the servant of evil or the friend thereof, since He held converse with evil in Matter--nay, more, effected His works out of the evil thereof. __________________________________________________________________ [6219] Optima. [6220] Bona fide. [6221] Audiat. [6222] De mali ratione. [6223] Hac sua injectione. See our Anti-Marcion, iv. i., for this word, p. 345. [6224] Assentator. Fr. Junius suggests "adsectator" of the stronger meaning "promoter;" nor does Oehler object. [6225] Adversum semetipsum. [6226] Male: in reference to His alleged complicity with evil. __________________________________________________________________ Chapter XI.--Hermogenes Makes Great Efforts to Remove Evil from God to Matter. How He Fails to Do This Consistently with His Own Argument. But, after all, [6227] by what proofs does Hermogenes persuade us that Matter is evil? For it will be impossible for him not to call that evil to which he imputes evil. Now we lay down this principle, [6228] that what is eternal cannot possibly admit of diminution and subjection, so as to be considered inferior to another co-eternal Being. So that we now affirm that evil is not even compatible with it, [6229] since it is incapable of subjection, from the fact that it cannot in any wise be subject to any, because it is eternal. But inasmuch as, on other grounds, [6230] it is evident what is eternal as God is the highest good, whereby also He alone is good--as being eternal, and therefore good--as being God, how can evil be inherent in Matter, which (since it is eternal) must needs be believed to be the highest good? Else if that which is eternal prove to be also capable of evil, this (evil) will be able to be also believed of God to His prejudice; [6231] so that it is without adequate reason that he has been so anxious [6232] to remove evil from God; since evil must be compatible with an eternal Being, even by being made compatible with Matter, as Hermogenes makes it. But, as the argument now stands, [6233] since what is eternal can be deemed evil, the evil must prove to be invincible and insuperable, as being eternal; and in that case [6234] it will be in vain that we labour "to put away evil from the midst of us;" [6235] in that case, moreover, God vainly gives us such a command and precept; nay more, in vain has God appointed any judgment at all, when He means, indeed, [6236] to inflict punishment with injustice. But if, on the other hand, there is to be an end of evil, when the chief thereof, the devil, shall "go away into the fire which God hath prepared for him and his angels" [6237] --having been first "cast into the bottomless pit;" [6238] when likewise "the manifestation of the children of God" [6239] shall have "delivered the creature" [6240] from evil, which had been "made subject to vanity;" [6241] when the cattle restored in the innocence and integrity of their nature [6242] shall be at peace [6243] with the beasts of the field, when also little children shall play with serpents; [6244] when the Father shall have put beneath the feet of His Son His enemies, [6245] as being the workers of evil,--if in this way an end is compatible with evil, it must follow of necessity that a beginning is also compatible with it; and Matter will turn out to have a beginning, by virtue of its having also an end. For whatever things are set to the account of evil, [6246] have a compatibility with the condition of evil. __________________________________________________________________ [6227] Et tamen. [6228] Definimus. [6229] Competere illi. [6230] Alias. [6231] Et in Deum credi. [6232] Gestivit. [6233] Jam vero. [6234] Tum. [6235] 1 Cor. v. 13. [6236] Utique: with a touch of irony, in the argumentum ad hominem. [6237] Matt. xxv. 41. [6238] Rev. xx. 3. [6239] Rom. viii. 19. [6240] Rom. viii. 21. [6241] Rom. viii. 20. [6242] Conditionis: "creation." [6243] Condixerint. [6244] Isa. xi. 6. [6245] Ps. cx. 1. [6246] Male deputantur. __________________________________________________________________ Chapter XII.--The Mode of Controversy Changed. The Premisses of Hermogenes Accepted, in Order to Show into What Confusion They Lead Him. Come now, let us suppose Matter to be evil, nay, very evil, by nature of course, just as we believe God to be good, even very good, in like manner by nature. Now nature must be regarded as sure and fixed, just as persistently fixed in evil in the case of Matter, as immoveable and unchangeable in good in the case of God. Because, as is evident, [6247] if nature admits of change from evil to good in Matter, it can be changed from good to evil in God. Here some man will say, Then will "children not be raised up to Abraham from the stones?" [6248] Will "generations of vipers not bring forth the fruit of repentance?" [6249] And "children of wrath" fail to become sons of peace, if nature be unchangeable? Your reference to such examples as these, my friend, [6250] is a thoughtless [6251] one. For things which owe their existence to birth such as stones and vipers and human beings--are not apposite to the case of Matter, which is unborn; since their nature, by possessing a beginning, may have also a termination. But bear in mind [6252] that Matter has once for all been determined to be eternal, as being unmade, unborn, and therefore supposably of an unchangeable and incorruptible nature; and this from the very opinion of Hermogenes himself, which he alleges against us when he denies that God was able to make (anything) of Himself, on the ground that what is eternal is incapable of change, because it would lose--so the opinion runs [6253] --what it once was, in becoming by the change that which it was not, if it were not eternal. But as for the Lord, who is also eternal, (he maintained) that He could not be anything else than what He always is. Well, then, I will adopt this definite opinion of his, and by means thereof refute him. I blame Matter with a like censure, because out of it, evil though it be--nay, very evil--good things have been created, nay, "very good" ones: "And God saw that they were good, and God blessed them" [6254] --because, of course, of their very great goodness; certainly not because they were evil, or very evil. Change is therefore admissible in Matter; and this being the case, it has lost its condition of eternity; in short, [6255] its beauty is decayed in death. [6256] Eternity, however, cannot be lost, because it cannot be eternity, except by reason of its immunity from loss. For the same reason also it is incapable of change, inasmuch as, since it is eternity, it can by no means be changed. __________________________________________________________________ [6247] Scilicet. [6248] Matt. iii. 9. [6249] Verses 7, 8. [6250] O homo. [6251] Temere. [6252] Tene. [6253] Scilicet. [6254] Gen. i. 21, 22. [6255] Denique. [6256] That is, of course, by its own natural law. __________________________________________________________________ Chapter XIII.--Another Ground of Hermogenes that Matter Has Some Good in It. Its Absurdity. Here the question will arise How creatures were made good out of it, [6257] which were formed without any change at all? [6258] How occurs the seed of what is good, nay, very good, in that which is evil, nay, very evil? Surely a good tree does not produce evil fruit, [6259] since there is no God who is not good; nor does an evil tree yield good fruit, since there is not Matter except what is very evil. Or if we were to grant him that there is some germ of good in it, then there will be no longer a uniform nature (pervading it), that is to say, one which is evil throughout; but instead thereof (we now encounter) a double nature, partly good and partly evil; and again the question will arise, whether, in a subject which is good and evil, there could possibly have been found a harmony for light and darkness, for sweet and bitter? So again, if qualities so utterly diverse as good and evil have been able to unite together, [6260] and have imparted to Matter a double nature, productive of both kinds of fruit, then no longer will absolutely [6261] good things be imputable to God, just as evil things are not ascribed to Him, but both qualities will appertain to Matter, since they are derived from the property of Matter. At this rate, we shall owe to God neither gratitude for good things, nor grudge [6262] for evil ones, because He has produced no work of His own proper character. [6263] From which circumstance will arise the clear proof that He has been subservient to Matter. __________________________________________________________________ [6257] Matter. [6258] i.e. in their nature, Matter being evil, and they good, on the hypothesis. [6259] Matt. vii. 18. [6260] Concurrisse. [6261] Ipsa. [6262] Invidiam. [6263] Ingenio. __________________________________________________________________ Chapter XIV.--Tertullian Pushes His Opponent into a Dilemma. Now, if it be also argued, that although Matter may have afforded Him the opportunity, it was still His own will which led Him to the creation of good creatures, as having detected [6264] what was good in matter--although this, too, be a discreditable supposition [6265] --yet, at any rate, when He produces evil likewise out of the same (Matter), He is a servant to Matter, since, of course, [6266] it is not of His own accord that He produces this too, having nothing else that He can do than to effect creation out of an evil stock [6267] --unwillingly, no doubt, as being good; of necessity, too, as being unwilling; and as an act of servitude, because from necessity. Which, then, is the worthier thought, that He created evil things of necessity, or of His own accord? Because it was indeed of necessity that He created them, if out of Matter; of His own accord, if out of nothing. For you are now labouring in vain when you try to avoid making God the Author of evil things; because, since He made all things of Matter, they will have to be ascribed to Himself, who made them, just because [6268] He made them. Plainly the interest of the question, whence He made all things, identifies itself with (the question), whether He made all things out of nothing; and it matters not whence He made all things, so that He made all things thence, whence most glory accrued to Him. [6269] Now, more glory accrued to Him from a creation of His own will than from one of necessity; in other words, from a creation out of nothing, than from one out of Matter. It is more worthy to believe that God is free, even as the Author of evil, than that He is a slave. Power, whatever it be, is more suited to Him than infirmity. [6270] If we thus even admit that matter had nothing good in it, but that the Lord produced whatever good He did produce of His own power, then some other questions will with equal reason arise. First, since there was no good at all in Matter, it is clear that good was not made of Matter, on the express ground indeed that Matter did not possess it. Next, if good was not made of Matter, it must then have been made of God; if not of God, then it must have been made of nothing.--For this is the alternative, on Hermogenes' own showing. [6271] __________________________________________________________________ [6264] Nactus. [6265] Turpe. [6266] Utique. [6267] Ex malo. [6268] Proinde quatenus. [6269] We subjoin the original of this sentence: "Plane sic interest unde fecerit ac si de nihilo fecisset, nec interest uned fecerit, ut inde fecerit unde eum magis decuit." [6270] Pusillitas. [6271] Secundum Hermogenis dispositionem. __________________________________________________________________ Chapter XV.--The Truth, that God Made All Things from Nothing, Rescued from the Opponent's Flounderings. Now, if good was neither produced out of matter, since it was not in it, evil as it was, nor out of God, since, according to the position of Hermogenes, nothing could have been produced out of god, it will be found that good was created out of nothing, inasmuch as it was formed of none--neither of Matter nor of God. And if good was formed out of nothing, why not evil too? Nay, if anything was formed out of nothing, why not all things? Unless indeed it be that the divine might was insufficient for the production of all things, though it produced a something out of nothing. Or else if good proceeded from evil matter, since it issued neither from nothing nor from God, it will follow that it must have proceeded from the conversion of Matter contrary to that unchangeable attribute which has been claimed for it, as an eternal being. [6272] Thus, in regard to the source whence good derived its existence, Hermogenes will now have to deny the possibility of such. But still it is necessary that (good) should proceed from some one of those sources from which he has denied the very possibility of its having been derived. Now if evil be denied to be of nothing for the purpose of denying it to be the work of God, from whose will there would be too much appearance of its being derived, and be alleged to proceed from Matter, that it may be the property of that very thing of whose substance it is assumed to be made, even here also, as I have said, God will have to be regarded as the Author of evil; because, whereas it had been His duty [6273] to produce all good things out of Matter, or rather good things simply, by His identical attribute of power and will, He did yet not only not produce all good things, but even (some) evil things--of course, either willing that the evil should exist if He was able to cause their non-existence, or not being strong enough to effect that all things should be good, if being desirous of that result, He failed in the accomplishment thereof; since there can be no difference whether it were by weakness or by will, that the Lord proved to be the Author of evil. Else what was the reason that, after creating good things, as if Himself good, He should have also produced evil things, as if He failed in His goodness, since He did not confine Himself to the production of things which were simply consistent with Himself? What necessity was there, after the production of His proper work, for His troubling Himself about Matter also by producing evil likewise, in order to secure His being alone acknowledged as good from His good, and at the same time [6274] to prevent Matter being regarded as evil from (created) evil? Good would have flourished much better if evil had not blown upon it. For Hermogenes himself explodes the arguments of sundry persons who contend that evil things were necessary to impart lustre to the good, which must be understood from their contrasts. This, therefore, was not the ground for the production of evil; but if some other reason must be sought for the introduction thereof, why could it not have been introduced even from nothing, [6275] since the very same reason would exculpate the Lord from the reproach of being thought the author of evil, which now excuses the existence of evil things, when He produces them out of Matter? And if there is this excuse, then the question is completely [6276] shut up in a corner, where they are unwilling to find it, who, without examining into the reason itself of evil, or distinguishing how they should either attribute it to God or separate it from God, do in fact expose God to many most unworthy calumnies. [6277] __________________________________________________________________ [6272] Contra denegatam æterni conversationem. Literally, "Contrary to that convertibility of an eternal nature which has been denied (by Hermogenes) to be possible." It will be obvious why we have, in connection with the preceding clause preferred the equivalent rendering of our text. For the denial of Hermogenes, which Tertullian refers to, see above, chap. xii. p. 484. [6273] Debuisset protulisse. [6274] This clumsy expedient to save the character of both God and Matter was one of the weaknesses of Hermogenes' system. [6275] Cur non et ex nihilo potuerit induci? [6276] Ubique et undique. [6277] Destructionibus. "Ruin of character" is the true idea of this strong term. __________________________________________________________________ Chapter XVI.--A Series of Dilemmas. They Show that Hermogenes Cannot Escape from the Orthodox Conclusion. On the very threshold, [6278] then, of this doctrine, [6279] which I shall probably have to treat of elsewhere, I distinctly lay it down as my position, that both good and evil must be ascribed either to God, who made them out of Matter; or to Matter itself, out of which He made them; or both one and the other to both of them together, [6280] because they are bound together--both He who created, and that out of which He created; or (lastly) one to One and the other to the Other, [6281] because after Matter and God there is not a third. Now if both should prove to belong to God, God evidently will be the author of evil; but God, as being good, cannot be the author of evil. Again, if both are ascribed to Matter, Matter will evidently be the very mother of good, [6282] but inasmuch as Matter is wholly evil, it cannot be the mother of good. But if both one and the other should be thought to belong to Both together, then in this case also Matter will be comparable with God; and both will be equal, being on equal terms allied to evil as well as to good. Matter, however, ought not to be compared with God, in order that it may not make two gods. If, (lastly,) one be ascribed to One, and the other to the Other--that is to say, let the good be God's, and the evil belong to Matter--then, on the one hand, evil must not be ascribed to God, nor, on the other hand, good to Matter. And God, moreover, by making both good things and evil things out of Matter, creates them along with it. This being the case, I cannot tell how Hermogenes [6283] is to escape from my conclusion; for he supposes that God cannot be the author of evil, in what way soever He created evil out of Matter, whether it was of His own will, or of necessity, or from the reason (of the case). If, however, He is the author of evil, who was the actual Creator, Matter being simply associated with Him by reason of its furnishing Him with substance, [6284] you now do away with the cause [6285] of your introducing Matter. For it is not the less true, that it is by means of Matter that God shows Himself the author of evil, although Matter has been assumed by you expressly to prevent God's seeming to be the author of evil. Matter being therefore excluded, since the cause of it is excluded, it remains that God without doubt, must have made all things out of nothing. Whether evil things were amongst them we shall see, when it shall be made clear what are evil things, and whether those things are evil which you at present deem to be so. For it is more worthy of God that He produced even these of His own will, by producing them out of nothing, than from the predetermination of another, [6286] (which must have been the case) if He had produced them out of Matter. It is liberty, not necessity, which suits the character of God. I would much rather that He should have even willed to create evil of Himself, than that He should have lacked ability to hinder its creation. __________________________________________________________________ [6278] Præstructione. The notion is of the foundation of an edifice: here ="preliminary remarks" (see our Anti-Marcion, v. 5, p. 438). [6279] Articuli. [6280] Utrumque utrique. [6281] Alterum alteri. [6282] Boni matrix. [6283] The usual reading is "Hermogenes." Rigaltius, however, reads "Hermogenis," of which Oehler approves; so as to make Tertullian say, "I cannot tell how I can avoid the opinion of Hermogenes, who," etc. etc. [6284] Per substantiæ suggestum. [6285] Excusas jam causam. Hermogenes held that Matter was eternal, to exclude God from the authorship of evil. This causa of Matter he was now illogically evading. Excusare = ex, causa, "to cancel the cause." [6286] De præjudicio alieno. __________________________________________________________________ Chapter XVII.--The Truth of God's Work in Creation. You Cannot Depart in the Least from It, Without Landing Yourself in an Absurdity. This rule is required by the nature of the One-only God, [6287] who is One-only in no other way than as the sole God; and in no other way sole, than as having nothing else (co-existent) with Him. So also He will be first, because all things are after Him; and all things are after Him, because all things are by Him; and all things are by Him, because they are of nothing: so that reason coincides with the Scripture, which says: "Who hath known the mind of the Lord? or who hath been His counsellor? or with whom took He counsel? or who hath shown to Him the way of wisdom and knowledge? Who hath first given to Him, and it shall be recompensed to him again?" [6288] Surely none! Because there was present with Him no power, no material, no nature which belonged to any other than Himself. But if it was with some (portion of Matter) [6289] that He effected His creation, He must have received from that (Matter) itself both the design and the treatment of its order as being "the way of wisdom and knowledge." For He had to operate conformably with the quality of the thing, and according to the nature of Matter, not according to His own will in consequence of which He must have made [6290] even evil things suitably to the nature not of Himself, but of Matter. __________________________________________________________________ [6287] Unici Dei. [6288] Rom. xi. 34, 35; comp. Isa. xl. 14. [6289] De aliquo. [6290] Adeo ut fecerit. __________________________________________________________________ Chapter XVIII.--An Eulogy on the Wisdom and Word of God, by Which God Made All Things of Nothing. If any material was necessary to God in the creation of the world, as Hermogenes supposed, God had a far nobler and more suitable one in His own wisdom [6291] --one which was not to be gauged by the writings of [6292] philosophers, but to be learnt from the words or prophets. This alone, indeed, knew the mind of the Lord. For "who knoweth the things of God, and the things in God, but the Spirit, which is in Him?" [6293] Now His wisdom is that Spirit. This was His counsellor, the very way of His wisdom and knowledge. [6294] Of this He made all things, making them through It, and making them with It. "When He prepared the heavens," so says (the Scripture [6295] ), "I was present with Him; and when He strengthened above the winds the lofty clouds, and when He secured the fountains [6296] which are under the heaven, I was present, compacting these things [6297] along with Him. I was He [6298] in whom He took delight; moreover, I daily rejoiced in His presence: for He rejoiced when He had finished the world, and amongst the sons of men did He show forth His pleasure." [6299] Now, who would not rather approve of [6300] this as the fountain and origin of all things--of this as, in very deed, the Matter of all Matter, not liable to any end, [6301] not diverse in condition, not restless in motion, not ungraceful in form, but natural, and proper, and duly proportioned, and beautiful, such truly as even God might well have required, who requires His own and not another's? Indeed, as soon as He perceived It to be necessary for His creation of the world, He immediately creates It, and generates It in Himself. "The Lord," says the Scripture, "possessed [6302] me, the beginning of His ways for the creation of His works. Before the worlds He founded me; before He made the earth, before the mountains were settled in their places; moreover, before the hills He generated me, and prior to the depths was I begotten." [6303] Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord [6304] was of Him and in Him, was yet not without a beginning,--I mean [6305] His wisdom, which was then born and created, when in the thought of God It began to assume motion [6306] for the arrangement of His creative works,--how much more impossible [6307] is it that anything should have been without a beginning which was extrinsic to the Lord! [6308] But if this same Wisdom is the Word of God, in the capacity [6309] of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that [6310] what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then, [6311] if evil is indeed unbegotten, whilst the Son of God is begotten ("for," says God, "my heart hath emitted my most excellent Word" [6312] ), I am not quite sure that evil may not be introduced by good, the stronger by the weak, in the same way as the unbegotten is by the begotten. Therefore on this ground Hermogenes puts Matter even before God, by putting it before the Son. Because the Son is the Word, and "the Word is God," [6313] and "I and my Father are one." [6314] But after all, perhaps, [6315] the Son will patiently enough submit to having that preferred before Him which (by Hermogenes), is made equal to the Father! __________________________________________________________________ [6291] Sophiam suam scilicet. [6292] Apud. [6293] 1 Cor. ii. 11. [6294] Isa. xl. 14. [6295] Or the "inquit" may indicate the very words of "Wisdom." [6296] Fontes. Although Oehler prefers Junius' reading "montes," he yet retains "fontes," because Tertullian (in ch. xxxii. below) has the unmistakable reading "fontes" in a like connection. [6297] Compingens. [6298] Ad quem: the expression is masculine. [6299] Prov. viii. 27-31. [6300] Commendet. [6301] "Non fini subditam" is Oehler's better reading than the old "sibi subditam." [6302] Condidit: created. [6303] See Prov. viii. [6304] Intra Dominum. [6305] Scilicet. [6306] Coepti agitari. [6307] Multo magis non capit. [6308] Extra Dominum. [6309] Sensu. [6310] Nedum. [6311] Proinde. [6312] On this version of Ps. xlv. 1., and its application by Tertullian, see our Anti-Marcion (p. 299, note 5). [6313] John i. 1. [6314] John x. 30. [6315] Nisi quod. __________________________________________________________________ Chapter XIX.--An Appeal to the History of Creation. True Meaning of the Term Beginning, Which the Heretic Curiously Wrests to an Absurd Sense. But I shall appeal to the original document [6316] of Moses, by help of which they on the other side vainly endeavour to prop up their conjectures, with the view, of course, of appearing to have the support of that authority which is indispensable in such an inquiry. They have found their opportunity, as is usual with heretics, in wresting the plain meaning of certain words. For instance the very beginning, [6317] when God made the heaven and the earth, they will construe as if it meant something substantial and embodied, [6318] to be regarded as Matter. We, however, insist on the proper signification of every word, and say that principium means beginning,--being a term which is suitable to represent things which begin to exist. For nothing which has come into being is without a beginning, nor can this its commencement be at any other moment than when it begins to have existence. Thus principium or beginning, is simply a term of inception, not the name of a substance. Now, inasmuch as the heaven and the earth are the principal works of God, and since, by His making them first, He constituted them in an especial manner the beginning of His creation, before all things else, with good reason does the Scripture preface (its record of creation) with the words, "In the beginning God made the heaven and the earth;" [6319] just as it would have said, "At last God made the heaven and the earth," if God had created these after all the rest. Now, if the beginning is a substance, the end must also be material. No doubt, a substantial thing [6320] may be the beginning of some other thing which may be formed out of it; thus the clay is the beginning of the vessel, and the seed is the beginning of the plant. But when we employ the word beginning in this sense of origin, and not in that of order, we do not omit to mention also the name of that particular thing which we regard as the origin of the other. On the other hand, [6321] if we were to make such a statement as this, for example, "In the beginning the potter made a basin or a water-jug," the word beginning will not here indicate a material substance (for I have not mentioned the clay, which is the beginning in this sense, but only the order of the work, meaning that the potter made the basin and the jug first, before anything else--intending afterwards to make the rest. It is, then, to the order of the works that the word beginning has reference, not to the origin of their substances. I might also explain this word beginning in another way, which would not, however, be inapposite. [6322] The Greek term for beginning, which is arche, admits the sense not only of priority of order, but of power as well; whence princes and magistrates are called archontes. Therefore in this sense too, beginning may be taken for princely authority and power. It was, indeed, in His transcendent authority and power, that God made the heaven and the earth. __________________________________________________________________ [6316] Originale instrumentum: which may mean "the document which treats of the origin of all things." [6317] Principium. [6318] Corpulentum. [6319] Gen. i. 1. [6320] Substantivum aliquid. [6321] De cetero. [6322] Non ab re tamen. __________________________________________________________________ Chapter XX.--Meaning of the Phrase--In the Beginning. Tertullian Connects It with the Wisdom of God, and Elicits from It the Truth that the Creation Was Not Out of Pre-Existent Matter. But in proof that the Greek word means nothing else than beginning, and that beginning admits of no other sense than the initial one, we have that (Being) [6323] even acknowledging such a beginning, who says: "The Lord possessed [6324] me, the beginning of His ways for the creation of His works." [6325] For since all things were made by the Wisdom of God, it follows that, when God made both the heaven and the earth in principio--that is to say, in the beginning--He made them in His Wisdom. If, indeed, beginning had a material signification, the Scripture would not have informed us that God made so and so in principio, at the beginning, but rather ex principio, of the beginning; for He would not have created in, but of, matter. When Wisdom, however, was referred to, it was quite right to say, in the beginning. For it was in Wisdom that He made all things at first, because by meditating and arranging His plans therein, [6326] He had in fact already done (the work of creation); and if He had even intended to create out of matter, He would yet have effected His creation when He previously meditated on it and arranged it in His Wisdom, since It [6327] was in fact the beginning of His ways: this meditation and arrangement being the primal operation of Wisdom, opening as it does the way to the works by the act of meditation and thought. [6328] This authority of Scripture I claim for myself even from this circumstance, that whilst it shows me the God who created, and the works He created, it does not in like manner reveal to me the source from which He created. For since in every operation there are three principal things, He who makes, and that which is made, and that of which it is made, there must be three names mentioned in a correct narrative of the operation--the person of the maker the sort of thing which is made, [6329] and the material of which it is formed. If the material is not mentioned, while the work and the maker of the work are both mentioned, it is manifest that He made the work out of nothing. For if He had had anything to operate upon, it would have been mentioned as well as (the other two particulars). [6330] In conclusion, I will apply the Gospel as a supplementary testimony to the Old Testament. Now in this there is all the greater reason why there should be shown the material (if there were any) out of which God made all things, inasmuch as it is therein plainly revealed by whom He made all things. "In the beginning was the Word" [6331] --that is, the same beginning, of course, in which God made the heaven and the earth [6332] --"and the Word was with God, and the Word was God. All things were made by Him, and without Him nothing was made." [6333] Now, since we have here clearly told us who the Maker was, that is, God, and what He made, even all things, and through whom He made them, even His Word, would not the order of the narrative have required that the source out of which all things were made by God through the Word should likewise be declared, if they had been in fact made out of anything? What, therefore, did not exist, the Scripture was unable to mention; and by not mentioning it, it has given us a clear proof that there was no such thing: for if there had been, the Scripture would have mentioned it. __________________________________________________________________ [6323] Illam...quæ. [6324] Condidit: "created." [6325] Prov. viii. 22. [6326] In qua: in Wisdom. [6327] Wisdom. [6328] De cogitatu. [6329] Species facti. [6330] Proinde. [6331] John i. 1. [6332] Gen. i. 1. [6333] John i. 1-3. __________________________________________________________________ Chapter XXI.--A Retort of Heresy Answered. That Scripture Should in So Many Words Tell Us that the World Was Made of Nothing is Superfluous. But, you will say to me, if you determine that all things were made of nothing, on the ground that it is not told us that anything was made out of pre-existent Matter, take care that it be not contended on the opposite side, that on the same ground all things were made out of Matter, because it is not likewise expressly said that anything was made out of nothing. Some arguments may, of course, [6334] be thus retorted easily enough; but it does not follow that they are on that account fairly admissible, where there is a diversity in the cause. For I maintain that, even if the Scripture has not expressly declared that all things were made out of nothing--just as it abstains (from saying that they were formed) out of Matter--there was no such pressing need for expressly indicating the creation of all things out of nothing, as there was of their creation out of Matter, if that had been their origin. Because, in the case of what is made out of nothing, the very fact of its not being indicated that it was made of any particular thing shows that it was made of nothing; and there is no danger of its being supposed that it was made of anything, when there is no indication at all of what it was made of. In the case, however, of that which is made out of something, unless the very fact be plainly declared, that it was made out of something, there will be danger, until [6335] it is shown of what it was made, first of its appearing to be made of nothing, because it is not said of what it was made; and then, should it be of such a nature [6336] as to have the appearance of having certainly been made of something, there will be a similar risk of its seeming to have been made of a far different material from the proper one, so long as there is an absence of statement of what it was made of. Then, if God had been unable to make all things of nothing, the Scripture could not possibly have added that He had made all things of nothing: (there could have been no room for such a statement,) but it must by all means have informed us that He had made all things out of Matter, since Matter must have been the source; because the one case was quite to be understood, [6337] if it were not actually stated, whereas the other case would be left in doubt unless it were stated. __________________________________________________________________ [6334] Plane. [6335] Dum ostenditur: which Oehler and Rigalt. construe as "donec ostendatur." One reading has "dum non ostenditur," "so long as it is not shown." [6336] Ea conditione. [6337] In totum habebat intelligi. __________________________________________________________________ Chapter XXII.--This Conclusion Confirmed by the Usage of Holy Scripture in Its History of the Creation. Hermogenes in Danger of the Woe Pronounced Against Adding to Scripture. And to such a degree has the Holy Ghost made this the rule of His Scripture, that whenever anything is made out of anything, He mentions both the thing that is made and the thing of which it is made. "Let the earth," says He, "bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after its kind, whose seed is in itself, after its kind. And it was so. And the earth brought forth grass, and herb yielding seed after its kind, and the tree yielding fruit, whose seed was in itself, after its kind." [6338] And again: "And God said, Let the waters bring forth abundantly the moving creatures that have life, and fowl that may fly above the earth through the firmament of heaven. And it was so. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind." [6339] Again afterwards: "And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beasts of the earth after their kind." [6340] If therefore God, when producing other things out of things which had been already made, indicates them by the prophet, and tells us what He has produced from such and such a source [6341] (although we might ourselves suppose them to be derived from some source or other, short of nothing; [6342] since there had already been created certain things, from which they might easily seem to have been made); if the Holy Ghost took upon Himself so great a concern for our instruction, that we might know from what everything was produced, [6343] would He not in like manner have kept us well informed about both the heaven and the earth, by indicating to us what it was that He made them of, if their original consisted of any material substance, so that the more He seemed to have made them of nothing, the less in fact was there as yet made, from which He could appear to have made them? Therefore, just as He shows us the original out of which He drew such things as were derived from a given source, so also with regard to those things of which He does not point out whence He produced them, He confirms (by that silence our assertion) that they were produced out of nothing. "In the beginning," then, "God made the heaven and the earth." [6344] I revere [6345] the fulness of His Scripture, in which He manifests to me both the Creator and the creation. In the gospel, moreover, I discover a Minister and Witness of the Creator, even His Word. [6346] But whether all things were made out of any underlying Matter, I have as yet failed anywhere to find. Where such a statement is written, Hermogenes' shop [6347] must tell us. If it is nowhere written, then let it fear the woe which impends on all who add to or take away from the written word. [6348] __________________________________________________________________ [6338] Gen. i. 11, 12. [6339] Gen. i. 20, 21. [6340] Ver. 24. [6341] Quid unde protulerit: properly a double question ="what was produced, and whence?" [6342] Unde unde...dumne. [6343] Quid unde processerit: properly a double question ="what was produced, and whence?" [6344] Gen. i. 1. [6345] Adoro: reverently admire. [6346] John i. 3. [6347] Officina. [6348] Rev. xxii. 18, 19. __________________________________________________________________ Chapter XXIII.--Hermogenes Pursued to Another Passage of Scripture. The Absurdity of His Interpretation Exposed. But he draws an argument from the following words, where it is written: "And the earth was without form, and void." [6349] For he resolves [6350] the word earth into Matter, because that which is made out of it is the earth. And to the word was he gives the same direction, as if it pointed to what had always existed unbegotten and unmade. It was without form, moreover, and void, because he will have Matter to have existed shapeless and confused, and without the finish of a maker's hand. [6351] Now these opinions of his I will refute singly; but first I wish to say to him, by way of general answer: We are of opinion that Matter is pointed at in these terms. But yet does the Scripture intimate that, because Matter was in existence before all, anything of like condition [6352] was even formed out of it? Nothing of the kind. Matter might have had existence, if it so pleased--or rather if Hermogenes so pleased. It might, I say, have existed, and yet God might not have made anything out of it, either as it was unsuitable to Him to have required the aid of anything, or at least because He is not shown to have made anything out of Matter. Its existence must therefore be without a cause, you will say. Oh, no! certainly [6353] not without cause. For even if the world were not made out of it, yet a heresy has been hatched there from; and a specially impudent one too, because it is not Matter which has produced the heresy, but the heresy has rather made Matter itself. __________________________________________________________________ [6349] Gen. i. 2. [6350] Redigit in. [6351] Inconditam: we have combined the two senses of the word. [6352] Tale aliquid. [6353] Plane: ironical. __________________________________________________________________ Chapter XXIV.--Earth Does Not Mean Matter as Hermogenes Would Have It. I now return to the several points [6354] by means of which he thought that Matter was signified. And first I will inquire about the terms. For we read only of one of them, Earth; the other, namely Matter, we do not meet with. I ask, then, since Matter is not mentioned in Scripture, how the term earth can be applied to it, which marks a substance of another kind? There is all the greater need why mention should also have been made of Matter, if this has acquired the further sense of Earth, in order that I may be sure that Earth is one and the same name as Matter, and so not claim the designation for merely one substance, as the proper name thereof, and by which it is better known; or else be unable (if I should feel the inclination), to apply it to some particular species of Matter, instead, indeed, [6355] of making it the common term [6356] of all Matter. For when a proper name does not exist for that thing to which a common term is ascribed, the less apparent [6357] is the object to which it may be ascribed, the more capable will it be of being applied to any other object whatever. Therefore, even supposing that Hermogenes could show us the name [6358] Matter, he is bound to prove to us further, that the same object has the surname [6359] Earth, in order that he may claim for it both designations alike. __________________________________________________________________ [6354] Articulos. [6355] Nec utique. [6356] Communicare. [6357] We have construed Oehler's reading: "Quanto non comparet" (i.e., by a frequent ellipse of Tertullian, "quanto magis non comparet"). Fr. Junius, however, suspects that instead of "quanto" we should read "quando": this would produce the sense, "since it is not apparent to what object it may be ascribed," etc. [6358] Nominatam. [6359] Cognominatam. __________________________________________________________________ Chapter XXV.--The Assumption that There are Two Earths Mentioned in the History of the Creation, Refuted. He accordingly maintains that there are two earths set before us in the passage in question: one, which God made in the beginning; the other being the Matter of which God made the world, and concerning which it is said, "And the earth was without form, and void." [6360] Of course, if I were to ask, to which of the two earths the name earth is best suited, [6361] I shall be told that the earth which was made derived the appellation from that of which it was made, on the ground that it is more likely that the offspring should get its name from the original, than the original from the offspring. This being the case, another question presents itself to us, whether it is right and proper that this earth which God made should have derived its name from that out of which He made it? For I find from Hermogenes and the rest of the Materialist heretics, [6362] that while the one earth was indeed "without form, and void," this one of ours obtained from God in an equal degree [6363] both form, and beauty, and symmetry; and therefore that the earth which was created was a different thing from that out of which it was created. Now, having become a different thing, it could not possibly have shared with the other in its name, after it had declined from its condition. If earth was the proper name of the (original) Matter, this world of ours, which is not Matter, because it has become another thing, is unfit to bear the name of earth, seeing that that name belongs to something else, and is a stranger to its nature. But (you will tell me) Matter which has undergone creation, that is, our earth, had with its original a community of name no less than of kind. By no means. For although the pitcher is formed out of the clay, I shall no longer call it clay, but a pitcher; so likewise, although electrum [6364] is compounded of gold and silver, I shall yet not call it either gold or silver, but electrum. When there is a departure from the nature of any thing, there is likewise a relinquishment of its name--with a propriety which is alike demanded by the designation and the condition. How great a change indeed from the condition of that earth, which is Matter, has come over this earth of ours, is plain even from the fact that the latter has received this testimony to its goodness in Genesis, "And God saw that it was good;" [6365] while the former, according to Hermogenes, is regarded as the origin and cause of all evils. Lastly, if the one is Earth because the other is, why also is the one not Matter as the other is? Indeed, by this rule both the heaven and all creatures ought to have had the names of Earth and Matter, since they all consist of Matter. I have said enough touching the designation Earth, by which he will have it that Matter is understood. This, as everybody knows, is the name of one of the elements; for so we are taught by nature first, and afterwards by Scripture, except it be that credence must be given to that Silenus who talked so confidently in the presence of king Midas of another world, according to the account of Theopompus. But the same author informs us that there are also several gods. __________________________________________________________________ [6360] Gen. i. 2. [6361] Quæ cui nomen terræ accommodare debeat. This is literally a double question, asking about the fitness of the name, and to which earth it is best adapted. [6362] He means those who have gone wrong on the eternity of matter. [6363] Proinde. [6364] A mixed metal, of the colour of amber. [6365] Gen. i. 31. __________________________________________________________________ Chapter XXVI.--The Method Observed in the History of the Creation, in Reply to the Perverse Interpretation of Hermogenes. We, however, have but one God, and but one earth too, which in the beginning God made. [6366] The Scripture, which at its very outset proposes to run through the order thereof tells us as its first information that it was created; it next proceeds to set forth what sort of earth it was. [6367] In like manner with respect to the heaven, it informs us first of its creation--"In the beginning God made the heaven:" [6368] it then goes on to introduce its arrangement; how that God both separated "the water which was below the firmament from that which was above the firmament," [6369] and called the firmament heaven, [6370] --the very thing He had created in the beginning. Similarly it (afterwards) treats of man: "And God created man, in the image of God made He him." [6371] It next reveals how He made him: "And (the Lord) God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." [6372] Now this is undoubtedly [6373] the correct and fitting mode for the narrative. First comes a prefatory statement, then follow the details in full; [6374] first the subject is named, then it is described. [6375] How absurd is the other view of the account, [6376] when even before he [6377] had premised any mention of his subject, i.e. Matter, without even giving us its name, he all on a sudden promulged its form and condition, describing to us its quality before mentioning its existence,--pointing out the figure of the thing formed, but concealing its name! But how much more credible is our opinion, which holds that Scripture has only subjoined the arrangement of the subject after it has first duly described its formation and mentioned its name! Indeed, how full and complete [6378] is the meaning of these words: "In the beginning God created the heaven and the earth; but [6379] the earth was without form, and void," [6380] --the very same earth, no doubt, which God made, and of which the Scripture had been speaking at that very moment. [6381] For that very "but" [6382] is inserted into the narrative like a clasp, [6383] (in its function) of a conjunctive particle, to connect the two sentences indissolubly together: "But the earth." This word carries back the mind to that earth of which mention had just been made, and binds the sense thereunto. [6384] Take away this "but," and the tie is loosened; so much so that the passage, "But the earth was without form, and void," may then seem to have been meant for any other earth. __________________________________________________________________ [6366] Gen. i. 1. [6367] Qualitatem ejus: unless this means "how He made it," like the "qualiter fecerit" below. [6368] Gen. i. 1. [6369] Gen. i. 7. [6370] Ver. 8. [6371] Gen. i. 27. [6372] Gen. ii. 7. [6373] Utique. [6374] Prosequi. [6375] Primo præfari, postea prosequi; nominare, deinde describere. This properly is an abstract statement, given with Tertullian's usual terseness: "First you should (decet') give your preface, then follow up with details: first name your subject, then describe it." [6376] Alioquin. [6377] Hermogenes, whose view of the narrative is criticised. [6378] Integer. [6379] Autem. [6380] Gen. i. 1, 2. [6381] Cum maxime edixerat. [6382] The "autem" of the note just before this. [6383] Fibula. [6384] Alligat sensum. __________________________________________________________________ Chapter XXVII.--Some Hair-Splitting Use of Words in Which His Opponent Had Indulged. But you next praise your eyebrows, and toss back your head, and beckon with your finger, in characteristic disdain, [6385] and say: There is the was, looking as if it pointed to an eternal existence,--making its subject, of course, unbegotten and unmade, and on that account worthy of being supposed to be Matter. Well now, for my own part, I shall resort to no affected protestation, [6386] but simply reply that "was" may be predicated of everything--even of a thing which has been created, which was born, which once was not, and which is not your Matter. For of everything which has being, from whatever source it has it, whether it has it by a beginning or without a beginning, the word "was" will be predicated from the very fact that it exists. To whatever thing the first tense [6387] of the verb is applicable for definition, to the same will be suitable the later form [6388] of the verb, when it has to descend to relation. "Est" (it is) forms the essential part [6389] of a definition, "erat" (it was) of a relation. Such are the trifles and subtleties of heretics, who wrest and bring into question the simple meaning of the commonest words. A grand question it is, to be sure, [6390] whether "the earth was," which was made! The real point of discussion is, whether "being without form, and void," is a state which is more suitable to that which was created, or to that of which it was created, so that the predicate (was) may appertain to the same thing to which the subject (that which was) also belongs. [6391] __________________________________________________________________ [6385] Implied in the emphatic tu. [6386] Sine u lo lenocinio pronunciationis. [6387] Prima positio: the first inflection perhaps, i.e. the present tense. [6388] Declinatio: the past tense. [6389] Caput. [6390] Scilicet. [6391] This seems to be the meaning of the obscure passage, "Ut ejusdem sit Erat cujus et quod erat." __________________________________________________________________ Chapter XXVIII.--A Curious Inconsistency in Hermogenes Exposed. Certain Expressions in The History of Creation Vindicated in The True Sense. But we shall show not only that this condition [6392] agreed with this earth of ours, but that it did not agree with that other (insisted on by Hermogenes). For, inasmuch as pure Matter was thus subsistent with God, [6393] without the interposition indeed of any element at all (because as yet there existed nothing but itself and God), it could not of course have been invisible. Because, although Hermogenes contends that darkness was inherent in the substance of Matter, a position which we shall have to meet in its proper place, [6394] yet darkness is visible even to a human being (for the very fact that there is the darkness is an evident one), much more is it so to God. If indeed it [6395] had been invisible, its quality would not have been by any means discoverable. How, then, did Hermogenes find out [6396] that that substance was "without form," and confused and disordered, which, as being invisible, was not palpable to his senses? If this mystery was revealed to him by God, he ought to give us his proof. I want to know also, whether (the substance in question) could have been described as "void." That certainly is "void" which is imperfect. Equally certain is it, that nothing can be imperfect but that which is made; it is imperfect when it is not fully made. [6397] Certainly, you admit. Matter, therefore, which was not made at all, could not have been imperfect; and what was not imperfect was not "void." Having no beginning, because it was not made, it was also unsusceptible of any void-condition. [6398] For this void-condition is an accident of beginning. The earth, on the contrary, which was made, was deservedly called "void." For as soon as it was made, it had the condition of being imperfect, previous to its completion. __________________________________________________________________ [6392] Habitum. [6393] Deo subjacebat. [6394] See below, ch. xxx. p. 494. [6395] Matter. [6396] "Compertus est" is here a deponent verb. [6397] Minus factum. [6398] Rudimento. Tertullian uses the word "rudis" (unformed) for the scriptural term ("void"); of this word "rudimentum" is the abstract. __________________________________________________________________ Chapter XXIX.--The Gradual Development of Cosmical Order Out of Chaos in the Creation, Beautifully Stated. God, indeed, consummated all His works in a due order; at first He paled them out, [6399] as it were, in their unformed elements, and then He arranged them [6400] in their finished beauty. For He did not all at once inundate light with the splendour of the sun, nor all at once temper darkness with the moon's assuaging ray. [6401] The heaven He did not all at once bedeck [6402] with constellations and stars, nor did He at once fill the seas with their teeming monsters. [6403] The earth itself He did not endow with its varied fruitfulness all at once; but at first He bestowed upon it being, and then He filled it, that it might not be made in vain. [6404] For thus says Isaiah: "He created it not in vain; He formed it to be inhabited." [6405] Therefore after it was made, and while awaiting its perfect state, [6406] it was "without form, and void:" "void" indeed, from the very fact that it was without form (as being not yet perfect to the sight, and at the same time unfurnished as yet with its other qualities); [6407] and "without form," because it was still covered with waters, as if with the rampart of its fecundating moisture, [6408] by which is produced our flesh, in a form allied with its own. For to this purport does David say: [6409] "The earth is the Lord's, and the fulness thereof; the world, and all that dwell therein: He hath founded it upon the seas, and on the streams hath He established it." [6410] It was when the waters were withdrawn into their hollow abysses that the dry land became conspicuous, [6411] which was hitherto covered with its watery envelope. Then it forthwith becomes "visible," [6412] God saying, "Let the water be gathered together into one mass, [6413] and let the dry land appear." [6414] "Appear," says He, not "be made." It had been already made, only in its invisible condition it was then waiting [6415] to appear. "Dry," because it was about to become such by its severance from the moisture, but yet "land." "And God called the dry land Earth," [6416] not Matter. And so, when it afterwards attains its perfection, it ceases to be accounted void, when God declares, "Let the earth bring forth grass, the herb yielding seed after its kind, and according to its likeness, and the fruit-tree yielding fruit, whose seed is in itself, after its kind." [6417] Again: "Let the earth bring forth the living creature after his kind, cattle, and creeping things, and beasts of the earth, after their kind." [6418] Thus the divine Scripture accomplished its full order. For to that, which it had at first described as "without form (invisible) and void," it gave both visibility and completion. Now no other Matter was "without form (invisible) and void." Henceforth, then, Matter will have to be visible and complete. So that I must [6419] see Matter, since it has become visible. I must likewise recognize it as a completed thing, so as to be able to gather from it the herb bearing seed, and the tree yielding fruit, and that living creatures, made out of it, may minister to my need. Matter, however, is nowhere, [6420] but the Earth is here, confessed to my view. I see it, I enjoy it, ever since it ceased to be "without form (invisible), and void." Concerning it most certainly did Isaiah speak when he said, "Thus saith the Lord that created the heavens, He was the God that formed the earth, and made it." [6421] The same earth for certain did He form, which He also made. Now how did He form [6422] it? Of course by saying, "Let the dry land appear." [6423] Why does He command it to appear, if it were not previously invisible? His purpose was also, that He might thus prevent His having made it in vain, by rendering it visible, and so fit for use. And thus, throughout, proofs arise to us that this earth which we inhabit is the very same which was both created and formed [6424] by God, and that none other was "Without form, and void," than that which had been created and formed. It therefore follows that the sentence, "Now the earth was without form, and void," applies to that same earth which God mentioned separately along with the heaven. [6425] __________________________________________________________________ [6399] Depalans. [6400] Dedicans: "disposed" them. [6401] Solatio lunæ: a beautiful expression! [6402] Significavit. [6403] Belluis. [6404] In vacuum: void. [6405] Isa. xlv. 18. [6406] Futura etiam perfecta. [6407] De reliquo nondum instructa. [6408] Genitalis humoris. [6409] Canit: "sing," as the Psalmist. [6410] Ps. xxiv. 1. [6411] Emicantior. [6412] "Visibilis" is here the opposite of the term "invisibilis," which Tertullian uses for the Scripture phrase "without form." [6413] In congregatione una. [6414] Gen. i. 9. [6415] Sustinebat: i.e. expectabat (Oehler). [6416] Gen. i. 10. [6417] Ver. 11. [6418] Ver. 24. [6419] Volo. [6420] He means, of course, the theoretic "Matter" of Hermogenes. [6421] Isa. xlv. 18. [6422] Demonstravit: "make it visible." Tertullian here all along makes form and visibility synonymous. [6423] Gen. i. 9. [6424] Ostensam: "manifested" (see note 10, p. 96.) [6425] Cum cælo separavit: Gen. i. 1. __________________________________________________________________ Chapter XXX.--Another Passage in the Sacred History of the Creation, Released from the Mishandling of Hermogenes. The following words will in like manner apparently corroborate the conjecture of Hermogenes, "And darkness was upon the face of the deep, and the Spirit of God moved upon the face of the water;" [6426] as if these blended [6427] substances, presented us with arguments for his massive pile of Matter. [6428] Now, so discriminating an enumeration of certain and distinct elements (as we have in this passage), which severally designates "darkness," "the deep," "the Spirit of God," "the waters," forbids the inference that anything confused or (from such confusion) uncertain is meant. Still more, when He ascribed to them their own places, [6429] "darkness on the face of the deep," "the Spirit upon the face of the waters," He repudiated all confusion in the substances; and by demonstrating their separate position, [6430] He demonstrated also their distinction. Most absurd, indeed, would it be that Matter, which is introduced to our view as "without form," should have its "formless" condition maintained by so many words indicative of form, [6431] without any intimation of what that confused body [6432] is, which must of course be supposed to be unique, [6433] since it is without form. [6434] For that which is without form is uniform; but even [6435] that which is without form, when it is blended together [6436] from various component parts, [6437] must necessarily have one outward appearance; [6438] and it has not any appearance, until it has the one appearance (which comes) from many parts combined. [6439] Now Matter either had those specific parts [6440] within itself, from the words indicative of which it had to be understood--I mean "darkness," and "the deep," and "the Spirit," and "the waters"--or it had them not. If it had them, how is it introduced as being "without form?" [6441] If it had them not, how does it become known? [6442] __________________________________________________________________ [6426] Gen. i. 2. [6427] Confusæ. [6428] Massalis illius molis. [6429] Situs. [6430] Dispositionem. [6431] Tot formarum vocabulis. [6432] Corpus confusionis. [6433] Unicum. [6434] Informe. [6435] Autem. [6436] Confusum. [6437] Ex varietate. [6438] Unam speciem. [6439] Unam ex multis speciem. [6440] Istas species. [6441] Non habens formas. [6442] Agnoscitur. __________________________________________________________________ Chapter XXXI.--A Further Vindication of the Scripture Narrative of the Creation, Against a Futile View of Hermogenes. But this circumstance, too, will be caught at, that Scripture meant to indicate of the heaven only, and this earth of yours, [6443] that God made it in the beginning, while nothing of the kind is said of the above-mentioned specific parts; [6444] and therefore that these, which are not described as having been made, appertain to unformed Matter. To this point [6445] also we must give an answer. Holy Scripture would be sufficiently explicit, if it had declared that the heaven and the earth, as the very highest works of creation, were made by God, possessing of course their own special appurtenances, [6446] which might be understood to be implied in these highest works themselves. Now the appurtenances of the heaven and the earth, made then in the beginning, were the darkness and the deep, and the spirit, and the waters. For the depth and the darkness underlay the earth. Since the deep was under the earth, and the darkness was over the deep, undoubtedly both the darkness and the deep were under the earth. Below the heaven, too, lay the spirit [6447] and the waters. For since the waters were over the earth, which they covered, whilst the spirit was over the waters, both the spirit and the waters were alike over the earth. Now that which is over the earth, is of course under the heaven. And even as the earth brooded over the deep and the darkness, so also did the heaven brood over the spirit and the waters, and embrace them. Nor, indeed, is there any novelty in mentioning only that which contains, as pertaining to the whole, [6448] and understanding that which is contained as included in it, in its character of a portion. [6449] Suppose now I should say the city built a theatre and a circus, but the stage [6450] was of such and such a kind, and the statues were on the canal, and the obelisk was reared above them all, would it follow that, because I did not distinctly state that these specific things [6451] were made by the city, they were therefore not made by it along with the circus and the theatre? Did I not, indeed, refrain from specially mentioning the formation of these particular things because they were implied in the things which I had already said were made, and might be understood to be inherent in the things in which they were contained? But this example may be an idle one as being derived from a human circumstance; I will take another, which has the authority of Scripture itself. It says that "God made man of the dust of the ground and breathed into his nostrils the breath of life, and man became a living soul." [6452] Now, although it here mentions the nostrils, [6453] it does not say that they were made by God; so again it speaks of skin [6454] and bones, and flesh and eyes, and sweat and blood, in subsequent passages, [6455] and yet it never intimated that they had been created by God. What will Hermogenes have to answer? That the human limbs must belong to Matter, because they are not specially mentioned as objects of creation? Or are they included in the formation of man? In like manner, the deep and the darkness, and the spirit and the waters, were as members of the heaven and the earth. For in the bodies the limbs were made, in the bodies the limbs too were mentioned. No element but what is a member of that element in which it is contained. But all elements are contained in the heaven and the earth. __________________________________________________________________ [6443] Ista: the earth, which has been the subject of contention. [6444] Speciebus. [6445] Scrupulo: doubt or difficulty. [6446] Suggestus: "Hoc est, apparatus, ornatus" (Oehler). [6447] It will be observed that Tertullian applies the spiritus to the wind as a creature. [6448] Qua summale. [6449] Qua portionale. [6450] Scena. [6451] Has species. [6452] Gen. ii. 7. [6453] Both in the quotation and here, Tertullian read "faciem" where we read "nostrils." [6454] Cutem: another reading has "costam," rib. [6455] See Gen. ii. 21, 23; iii. 5, 19; iv. 10. __________________________________________________________________ Chapter XXXII.--The Account of the Creation in Genesis a General One, Corroborated, However, by Many Other Passages of the Old Testament, Which Give Account of Specific Creations. Further Cavillings Confuted. This is the answer I should give in defence of the Scripture before us, for seeming here to set forth [6456] the formation of the heaven and the earth, as if (they were) the sole bodies made. It could not but know that there were those who would at once in the bodies understand their several members also, and therefore it employed this concise mode of speech. But, at the same time, it foresaw that there would be stupid and crafty men, who, after paltering with the virtual meaning, [6457] would require for the several members a word descriptive of their formation too. It is therefore because of such persons, that Scripture in other passages teaches us of the creation of the individual parts. You have Wisdom saying, "But before the depths was I brought forth," [6458] in order that you may believe that the depths were also "brought forth"--that is, created--just as we create sons also, though we "bring them forth." It matters not whether the depth was made or born, so that a beginning be accorded to it, which however would not be, if it were subjoined [6459] to matter. Of darkness, indeed, the Lord Himself by Isaiah says, "I formed the light, and I created darkness." [6460] Of the wind [6461] also Amos says, "He that strengtheneth the thunder [6462] , and createth the wind, and declareth His Christ [6463] unto men;" [6464] thus showing that that wind was created which was reckoned with the formation of the earth, which was wafted over the waters, balancing and refreshing and animating all things: not (as some suppose) meaning God Himself by the spirit, [6465] on the ground that "God is a Spirit," [6466] because the waters would not be able to bear up their Lord; but He speaks of that spirit of which the winds consist, as He says by Isaiah, "Because my spirit went forth from me, and I made every blast." [6467] In like manner the same Wisdom says of the waters, "Also when He made the fountains strong, things which [6468] are under the sky, I was fashioning [6469] them along with Him." [6470] Now, when we prove that these particular things were created by God, although they are only mentioned in Genesis, without any intimation of their having been made, we shall perhaps receive from the other side the reply, that these were made, it is true, [6471] but out of Matter, since the very statement of Moses, "And darkness was on the face of the deep, and the spirit of God moved on the face of the waters," [6472] refers to Matter, as indeed do all those other Scriptures here and there, [6473] which demonstrate that the separate parts were made out of Matter. It must follow, then, [6474] that as earth consisted of earth, so also depth consisted of depth, and darkness of darkness, and the wind and waters of wind and waters. And, as we said above, [6475] Matter could not have been without form, since it had specific parts, which were formed out of it--although as separate things [6476] --unless, indeed, they were not separate, but were the very same with those out of which they came. For it is really impossible that those specific things, which are set forth under the same names, should have been diverse; because in that case [6477] the operation of God might seem to be useless, [6478] if it made things which existed already; since that alone would be a creation, [6479] when things came into being, which had not been (previously) made. Therefore, to conclude, either Moses then pointed to Matter when he wrote the words: "And darkness was on the face of the deep, and the spirit of God moved on the face of the waters;" or else, inasmuch as these specific parts of creation are afterwards shown in other passages to have been made by God, they ought to have been with equal explicitness [6480] shown to have been made out of the Matter which, according to you, Moses had previously mentioned; [6481] or else, finally, if Moses pointed to those specific parts, and not to Matter, I want to know where Matter has been pointed out at all. __________________________________________________________________ [6456] Quatenus hic commendare videtur. [6457] Dissimulato tacito intellectu. [6458] Prov. viii. 24. [6459] Subjecta. [6460] Isa. xlv. 7. [6461] De spiritu. This shows that Tertullian took the spirit of Gen. i. 2 in the inferior sense. [6462] So also the Septuagint. [6463] So also the Septuagint. [6464] Amos iv. 13. [6465] The "wind." [6466] John iv. 24. [6467] Flatum: "breath;" so LXX. of Isa. lvii. 16. [6468] Fontes, quæ. [6469] Modulans. [6470] Prov. viii. 28. [6471] Plane. [6472] Gen. i. 2. [6473] In disperso. [6474] Ergo: Tertullian's answer. [6475] Ch. xxx., towards the end. [6476] Ut et aliæ. [6477] Jam. [6478] Otiosa. [6479] Generatio: creation in the highest sense of matter issuing from the maker. Another reading has "generosiora essent," for our "generatio sola esset," meaning that, "those things would be nobler which had not been made," which is obviously quite opposed to Tertullian's argument. [6480] Æque. [6481] Præmiserat. __________________________________________________________________ Chapter XXXIII.--Statement of the True Doctrine Concerning Matter. Its Relation to God's Creation of the World. But although Hermogenes finds it amongst his own colourable pretences [6482] (for it was not in his power to discover it in the Scriptures of God), it is enough for us, both that it is certain that all things were made by God, and that there is no certainty whatever that they were made out of Matter. And even if Matter had previously existed, we must have believed that it had been really made by God, since we maintained (no less) when we held the rule of faith to be, [6483] that nothing except God was uncreated. [6484] Up to this point there is room for controversy, until Matter is brought to the test of the Scriptures, and fails to make good its case. [6485] The conclusion of the whole is this: I find that there was nothing made, except out of nothing; because that which I find was made, I know did not once exist. Whatever [6486] was made out of something, has its origin in something made: for instance, out of the ground was made the grass, and the fruit, and the cattle, and the form of man himself; so from the waters were produced the animals which swim and fly. The original fabrics [6487] out of which such creatures were produced I may call their materials, [6488] but then even these were created by God. __________________________________________________________________ [6482] Colores. See our "Anti-Marcion," p. 217, Edin., where the word pretension should stand instead of precedent. [6483] Præscribentes. [6484] Innatum: see above, note 12. [6485] Donec ad Scripturas provocata deficiat exibitio materiæ. [6486] Etiamsi quid. [6487] Origines. [6488] Materias. There is a point in this use of the plural of the controverted term materia. __________________________________________________________________ Chapter XXXIV.--A Presumption that All Things Were Created by God Out of Nothing Afforded by the Ultimate Reduction of All Things to Nothing. Scriptures Proving This Reduction Vindicated from Hermogenes' Charge of Being Merely Figurative. Besides, [6489] the belief that everything was made from nothing will be impressed upon us by that ultimate dispensation of God which will bring back all things to nothing. For "the very heaven shall be rolled together as a scroll;" [6490] nay, it shall come to nothing along with the earth itself, with which it was made in the beginning. "Heaven and earth shall pass away," [6491] says He. "The first heaven and the first earth passed away," [6492] "and there was found no place for them," [6493] because, of course, that which comes to an end loses locality. In like manner David says, "The heavens, the works of Thine hands, shall themselves perish. For even as a vesture shall He change them, and they shall be changed." [6494] Now to be changed is to fall from that primitive state which they lose whilst undergoing the change. "And the stars too shall fall from heaven, even as a fig-tree casteth her green figs [6495] when she is shaken of a mighty wind." [6496] "The mountains shall melt like wax at the presence of the Lord;" [6497] that is, "when He riseth to shake terribly the earth." [6498] "But I will dry up the pools;" [6499] and "they shall seek water, and they shall find none." [6500] Even "the sea shall be no more." [6501] Now if any person should go so far as to suppose that all these passages ought to be spiritually interpreted, he will yet be unable to deprive them of the true accomplishment of those issues which must come to pass just as they have been written. For all figures of speech necessarily arise out of real things, not out of chimerical ones; because nothing is capable of imparting anything of its own for a similitude, except it actually be that very thing which it imparts in the similitude. I return therefore to the principle [6502] which defines that all things which have come from nothing shall return at last to nothing. For God would not have made any perishable thing out of what was eternal, that is to say, out of Matter; neither out of greater things would He have created inferior ones, to whose character it would be more agreeable to produce greater things out of inferior ones,--in other words, what is eternal out of what is perishable. This is the promise He makes even to our flesh, and it has been His will to deposit within us this pledge of His own virtue and power, in order that we may believe that He has actually [6503] awakened the universe out of nothing, as if it had been steeped in death, [6504] in the sense, of course, of its previous non-existence for the purpose of its coming into existence. [6505] __________________________________________________________________ [6489] Ceterum. [6490] Isa. xxxiv. 4; Matt. xxiv. 29; 2 Pet. iii. 10; Rev. vi. 14. [6491] Matt. xxiv. 35. [6492] Rev. xxi. 1. [6493] Rev. xx. 11. [6494] Ps. cii. 25, 26. [6495] Acerba sua "grossos suos" (Rigalt.). So our marginal reading. [6496] Rev. vi. 13. [6497] Ps. xcvii. 5. [6498] Isa. ii. 19. [6499] Isa. xlii. 15. [6500] Isa. xli. 17. [6501] Etiam mare hactenus, Rev. xxi. 1. [6502] Causam. [6503] Etiam. [6504] Emortuam. [6505] In hoc, ut esset. Contrasted with the "non erat" of the previous sentence, this must be the meaning, as if it were "ut fieret." __________________________________________________________________ Chapter XXXV.--Contradictory Propositions Advanced by Hermogenes Respecting Matter and Its Qualities. As regards all other points touching Matter, although there is no necessity why we should treat of them (for our first point was the manifest proof of its existence), we must for all that pursue our discussion just as if it did exist, in order that its non-existence may be the more apparent, when these other points concerning it prove inconsistent with each other, and in order at the same time that Hermogenes may acknowledge his own contradictory positions. Matter, says he, at first sight seems to us to be incorporeal; but when examined by the light of right reason, it is found to be neither corporeal nor incorporeal. What is this right reason of yours, [6506] which declares nothing right, that is, nothing certain? For, if I mistake not, everything must of necessity be either corporeal or incorporeal (although I may for the moment [6507] allow that there is a certain incorporeality in even substantial things, [6508] although their very substance is the body of particular things); at all events, after the corporeal and the incorporeal there is no third state. But if it be contended [6509] that there is a third state discovered by this right reason of Hermogenes, which makes Matter neither corporeal nor incorporeal, (I ask,) Where is it? what sort of thing is it? what is it called? what is its description? what is it understood to be? This only has his reason declared, that Matter is neither corporeal nor incorporeal. __________________________________________________________________ [6506] Ista. [6507] Interim. [6508] De substantiis duntaxat. [6509] Age nunc sit: "But grant that there is this third state." __________________________________________________________________ Chapter XXXVI.--Other Absurd Theories Respecting Matter and Its Incidents Exposed in an Ironical Strain. Motion in Matter. Hermogenes' Conceits Respecting It. But see what a contradiction he next advances [6510] (or perhaps some other reason [6511] occurs to him), when he declares that Matter partly corporeal and partly incorporeal. Then must Matter be considered (to embrace) both conditions, in order that it may not have either? For it will be corporeal, and incorporeal in spite of [6512] the declaration of that antithesis, [6513] which is plainly above giving any reason for its opinion, just as that "other reason" also was. Now, by the corporeal part of Matter, he means that of which bodies are created; but by the incorporeal part of Matter, he means its uncreated [6514] motion. If, says he, Matter were simply a body, there would appear to be in it nothing incorporeal, that is, (no) motion; if, on the other hand, it had been wholly incorporeal no body could be formed out of it. What a peculiarly right [6515] reason have we here! Only if you make your sketches as right as you make your reason, Hermogenes, no painter would be more stupid [6516] than yourself. For who is going to allow you to reckon motion as a moiety of Matter, seeing that it is not a substantial thing, because it is not corporeal, but an accident (if indeed it be even that) of a substance and a body? Just as action [6517] is, and impulsion, just as a slip is, or a fall, so is motion. When anything moves even of itself, its motion is the result of impulse; [6518] but certainly it is no part of its substance in your sense, [6519] when you make motion the incorporeal part of matter. All things, indeed, [6520] have motion--either of themselves as animals, or of others as inanimate things; but yet we should not say that either a man or a stone was both corporeal and incorporeal because they had both a body and motion: we should say rather that all things have one form of simple [6521] corporeality, which is the essential quality [6522] of substance. If any incorporeal incidents accrue to them, as actions, or passions, or functions, [6523] or desires, we do not reckon these parts as of the things. How then does he contrive to assign an integral portion of Matter to motion, which does not pertain to substance, but to a certain condition [6524] of substance? Is not this incontrovertible? [6525] Suppose you had taken it into your head [6526] to represent matter as immoveable, would then the immobility seem to you to be a moiety of its form? Certainly not. Neither, in like manner, could motion. But I shall be at liberty to speak of motion elsewhere. [6527] __________________________________________________________________ [6510] Subicit. [6511] Other than "the right reason" above named. [6512] Adversus. [6513] The original, "Adversus renuntiationem reciprocationis illius," is an obscure expression. Oehler, who gives this reading in his edition, after the editio princeps, renders the term "reciprocationis" by the phrase "negative conversion" of the proposition that Matter is corporeal and incorporeal (q.d. "Matter is neither corporeal nor incorporeal"). Instead, however, of the reading "reciprocationis," Oehler would gladly read "rectæ rationis," after most of the editions. He thinks that this allusion to "the right reason," of which Hermogenes boasted, and of which the absurd conclusion is exposed in the context, very well suits the sarcastic style of Tertullian. If this, the general reading, be adopted, we must render the whole clause this: "For it will be corporeal and incorporeal, in spite of the declaration of that right reason (of Hermogenes), which is plainly enough above giving any reason," etc. etc. [6514] Inconditum. See above ch. xviii., in the middle. Notwithstanding the absurdity of Hermogenes idea, it is impossible to translate this word irregular as it has been proposed to do by Genoude. [6515] Rectior. [6516] Bardior. [6517] Actus: being driven. [6518] Actus ejus est motus. [6519] Sicut tu. [6520] Denique. [6521] Solius. [6522] Res. [6523] Officia. [6524] Habitum. [6525] Quid enim? [6526] Si placuisset tibi. [6527] See below, ch. xli., p. 500. __________________________________________________________________ Chapter XXXVII.--Ironical Dilemmas Respecting Matter, and Sundry Moral Qualities Fancifully Attributed to It. I see now that you are coming back again to that reason, which has been in the habit of declaring to you nothing in the way of certainty. For just as you introduce to our notice Matter as being neither corporeal nor incorporeal, so you allege of it that it is neither good nor evil; and you say, whilst arguing further on it in the same strain: "If it were good, seeing that it had ever been so, it would not require the arrangement of itself by God; [6528] if it were naturally evil, it would not have admitted of a change [6529] for the better, nor would God have ever applied to such a nature any attempt at arrangement of it, for His labour would have been in vain." Such are your words, which it would have been well if you had remembered in other passages also, so as to have avoided any contradiction of them. As, however, we have already treated to some extent of this ambiguity of good and evil touching Matter, I will now reply to the only proposition and argument of yours which we have before us. I shall not stop to repeat my opinion, that it was your bounden duty to have said for certain that Matter was either good or bad, or in some third condition; but (I must observe) that you have not here even kept to the statement which you chose to make before. Indeed, you retract what you declared--that Matter is neither good nor evil; because you imply that it is evil when you say, "If it were good, it would not require to be set in order by God;" so again, when you add, "If it were naturally evil, it would not admit of any change for the better," you seem to intimate [6530] that it is good. And so you attribute to it a close relation [6531] to good and evil, although you declared it neither good nor evil. With a view, however, to refute the argument whereby you thought you were going to clinch your proposition, I here contend: If Matter had always been good, why should it not have still wanted a change for the better? Does that which is good never desire, never wish, never feel able to advance, so as to change its good for a better? And in like manner, if Matter had been by nature evil, why might it not have been changed by God as the more powerful Being, as able to convert the nature of stones into children of Abraham? [6532] Surely by such means you not only compare the Lord with Matter, but you even put Him below [6533] it, since you affirm that [6534] the nature of Matter could not possibly be brought under control by Him, and trained to something better. But although you are here disinclined to allow that Matter is by nature evil, yet in another passage you will deny having made such an admission. [6535] __________________________________________________________________ [6528] Compositionem Dei. [6529] Non accepisset translationem. [6530] Subostendis. [6531] Affinem. [6532] Matt. iii. 9. [6533] Subicis. [6534] This is the force of the subjunctive verb. [6535] Te confessum. __________________________________________________________________ Chapter XXXIII.--Other Speculations of Hermogenes, About Matter and Some of Its Adjuncts, Shown to Be Absurd. For Instance, Its Alleged Infinity. My observations touching the site [6536] of Matter, as also concerning its mode [6537] have one and the same object in view--to meet and refute your perverse positions. You put Matter below God, and thus, of course, you assign a place to it below God. Therefore Matter is local. [6538] Now, if it is local, it is within locality; if within locality, it is bounded [6539] by the place within which it is; if it is bounded, it has an outline, [6540] which (painter as you are in your special vocation) you know is the boundary to every object susceptible of outline. Matter, therefore, cannot be infinite, which, since it is in space, is bounded by space; and being thus determinable by space, it is susceptible of an outline. You, however, make it infinite, when you say: "It is on this account infinite, because it is always existent." And if any of your disciples should choose to meet us by declaring your meaning to be that Matter is infinite in time, not in its corporeal mass, [6541] still what follows will show that (you mean) corporeal infinity to be an attribute of Matter, that it is in respect of bulk immense and uncircumscribed. "Wherefore," say you, "it is not fabricated as a whole, but in its parts." [6542] In bulk, therefore, is it infinite, not in time. And you contradict yourself [6543] when you make Matter infinite in bulk, and at the same time ascribe place to it, including it within space and local outline. But yet at the same time I cannot tell why God should not have entirely formed it, [6544] unless it be because He was either impotent or envious. I want therefore to know the moiety of that which was not wholly formed (by God), in order that I may understand what kind of thing the entirety was. It was only right that God should have made it known as a model of antiquity, [6545] to set off the glory of His work. __________________________________________________________________ [6536] De situ. [6537] Oehler here restores the reading "quod et de modo," instead of "de motu," for which Pamelius contends. Oehler has the mss. on his side, and Fr. Junius, who interprets "modo" here to mean "mass or quantity." Pamelius wishes to suit the passage to the preceding context (see ch. xxxvi.); Junius thinks it is meant rather to refer to what follows, by which it is confirmed. [6538] In loco. [6539] Determinatur. [6540] Lineam extremam. [6541] Modo corporis: or "bulk." [6542] Nec tota fabricatur, sed partes ejus. This perhaps means: "It is not its entirety, but its parts, which are used in creation." [6543] Obduceris: here a verb of the middle voice. [6544] In reference to the opinion above mentioned, "Matter is not fabricated as whole, but in parts." [6545] Ut exemplarium antiquitatis. __________________________________________________________________ Chapter XXXIX.--These Latter Speculations Shown to Be Contradictory to the First Principles Respecting Matter, Formerly Laid Down by Hermogenes. Well, now, since it seems to you to be the correcter thing, [6546] let Matter be circumscribed [6547] by means of changes and displacements; let it also be capable of comprehension, since (as you say) it is used as material by God, [6548] on the ground of its being convertible, mutable, and separable. For its changes, you say, show it to be inseparable. And here you have swerved from your own lines [6549] which you prescribed respecting the person of God when you laid down the rule that God made it not out of His own self, because it was not possible for Him to become divided [6550] seeing that He is eternal and abiding for ever, and therefore unchangeable and indivisible. Since Matter too is estimated by the same eternity, having neither beginning nor end, it will be unsusceptible of division, of change, for the same reason that God also is. Since it is associated with Him in the joint possession of eternity, it must needs share with Him also the powers, the laws, and the conditions of eternity. In like manner, when you say, "All things simultaneously throughout the universe [6551] possess portions of it, [6552] that so the whole may be ascertained from [6553] its parts," you of course mean to indicate those parts which were produced out of it, and which are now visible to us. How then is this possession (of Matter) by all things throughout the universe effected--that is, of course, from the very beginning [6554] --when the things which are now visible to us are different in their condition [6555] from what they were in the beginning? __________________________________________________________________ [6546] Rectius. [6547] Definitiva. [6548] Ut quæ fabricatur, inquis, a Deo. [6549] Lineis. Tertullian often refers to Hermogenes' profession of painting. [6550] In partes venire. [6551] Omnia ex omnibus. [6552] i.e. of Matter. [6553] Dinoscatur ex. [6554] Utique ex pristinis. [6555] Aliter habeant. __________________________________________________________________ Chapter XL.--Shapeless Matter an Incongruous Origin for God's Beautiful Cosmos. Hermogenes Does Not Mend His Argument by Supposing that Only a Portion of Matter Was Used in the Creation. You say that Matter was reformed for the better [6556] --from a worse condition, of course; and thus you would make the better a copy of the worse. Everything was in confusion, but now it is reduced to order; and would you also say, that out of order, disorder is produced? No one thing is the exact mirror [6557] of another thing; that is to say, it is not its co-equal. Nobody ever found himself in a barber's looking-glass look like an ass [6558] instead of a man; unless it be he who supposes that unformed and shapeless Matter answers to Matter which is now arranged and beautified in the fabric of the world. What is there now that is without form in the world, what was there once that was formed [6559] in Matter, that the world is the mirror of Matter? Since the world is known among the Greeks by a term denoting ornament, [6560] how can it present the image of unadorned [6561] Matter, in such a way that you can say the whole is known by its parts? To that whole will certainly belong even the portion which has not yet become formed; and you have already declared that the whole of Matter was not used as material in the creation. [6562] It follows, then, that this rude, and confused, and unarranged portion cannot be recognized in the polished, and distinct and well-arranged parts of creation, which indeed can hardly with propriety be called parts of Matter, since they have quitted [6563] its condition, by being separated from it in the transformation they have undergone. __________________________________________________________________ [6556] In melius reformatam. [6557] Speculum. [6558] Mulus. [6559] Speciatum: eidopoiethen, "arranged in specific forms." [6560] Kosmos. [6561] Inornatæ: unfurnished with forms of beauty. [6562] Non totam eam fabricatam. [6563] Recesserunt a forma ejus. __________________________________________________________________ Chapter XLI.--Sundry Quotations from Hermogenes. Now Uncertain and Vague are His Speculations Respecting Motion in Matter, and the Material Qualities of Good and Evil. I come back to the point of motion, [6564] that I may show how slippery you are at every step. Motion in Matter was disordered, and confused, and turbulent. This is why you apply to it the comparison of a boiler of hot water surging over. Now how is it, that in another passage another sort of motion is affirmed by you? For when you want to represent Matter as neither good nor evil, you say: "Matter, which is the substratum (of creation) [6565] possessing as it does motion in an equable impulse, [6566] tends in no very great degree either to good or to evil." Now if it had this equable impulse, it could not be turbulent, nor be like the boiling water of the caldron; it would rather be even and regular, oscillating indeed of its own accord between good and evil, but yet not prone or tending to either side. It would swing, as the phrase is, in a just and exact balance. Now this is not unrest; this is not turbulence or inconstancy; [6567] but rather the regularity, and evenness, and exactitude of a motion, inclining to neither side. If it oscillated this way and that way, and inclined rather to one particular side, it would plainly in that case merit the reproach of unevenness, and inequality, and turbulence. Moreover, although the motion of Matter was not prone either to good or to evil, it would still, of course, oscillate between good and evil; so that from this circumstance too it is obvious that Matter is contained within certain limits, [6568] because its motion, while prone to neither good nor evil, since it had no natural bent either way, oscillated from either between both, and therefore was contained within the limits of the two. But you, in fact, place both good and evil in a local habitation, [6569] when you assert that motion in Matter inclined to neither of them. For Matter which was local, [6570] when inclining neither hither nor thither, inclined not to the places in which good and evil were. But when you assign locality to good and evil, you make them corporeal by making them local, since those things which have local space must needs first have bodily substance. In fact, [6571] incorporeal things could not have any locality of their own except in a body, when they have access to a body. [6572] But when Matter inclined not to good and evil, it was as corporeal or local essences that it did not incline to them. You err, therefore, when you will have it that good and evil are substances. For you make substances of the things to which you assign locality; [6573] but you assign locality when you keep motion in Matter poised equally distant from both sides. [6574] __________________________________________________________________ [6564] From which he has digressed since ch. xxxvi., p. 497. [6565] Subjacens materia. [6566] Æqualis momenti motum. [6567] Passivitas. [6568] Determinabilem. [6569] In loco facis: "you localise." [6570] In loco. [6571] Denique. [6572] Cum corpori accedunt: or, "when they are added to a body." [6573] Loca: "places;" one to each. [6574] Cum ab utraque regione suspendis: equally far from good and evil. __________________________________________________________________ Chapter XLII.--Further Exposure of Inconsistencies in the Opinions of Hermogenes Respecting the Divine Qualities of Matter. You have thrown out all your views loosely and at random, [6575] in order that it might not be apparent, by too close a proximity, how contrary they are to one another. I, however, mean to gather them together and compare them. You allege that motion in Matter is without regularity, [6576] and you go on to say that Matter aims at a shapeless condition, and then, in another passage, that it desires to be set in order by God. Does that, then, which affects to be without form, want to be put into shape? Or does that which wants to be put into shape, affect to be without form? You are unwilling that God should seem to be equal to Matter; and then again you say that it has a common condition [6577] with God. "For it is impossible," you say, "if it has nothing in common with God, that it can be set in order by Him." But if it had anything in common with God, it did not want to be set in order, [6578] being, forsooth, a part of the Deity through a community of condition; or else even God was susceptible of being set in order [6579] by Matter, by His having Himself something in common with it. And now you herein subject God to necessity, since there was in Matter something on account of which He gave it form. You make it, however, a common attribute of both of them, that they set themselves in motion by themselves, and that they are ever in motion. What less do you ascribe to Matter than to God? There will be found all through a fellowship of divinity in this freedom and perpetuity of motion. Only in God motion is regular, [6580] in Matter irregular. [6581] In both, however, there is equally the attribute of Deity--both alike having free and eternal motion. At the same time, you assign more to Matter, to which belonged the privilege of thus moving itself in a way not allowed to God. __________________________________________________________________ [6575] Dispersisti omnia. [6576] Inconditum. [6577] "Communionem." [6578] Ornari: "to be adorned." [6579] Ornari: "to be adorned." [6580] Composite. [6581] Incondite. __________________________________________________________________ Chapter XLIII.--Other Discrepancies Exposed and Refuted Respecting the Evil in Matter Being Changed to Good. On the subject of motion I would make this further remark. Following the simile of the boiling caldron, you say that motion in Matter, before it was regulated, was confused, [6582] restless, incomprehensible by reason of excess in the commotion. [6583] Then again you go on to say, "But it waited for the regulation [6584] of God, and kept its irregular motion incomprehensible, owing to the tardiness of its irregular motion." Just before you ascribe commotion, here tardiness, to motion. Now observe how many slips you make respecting the nature of Matter. In a former passage [6585] you say, "If Matter were naturally evil, it would not have admitted of a change for the better; nor would God have ever applied to it any attempt at arrangement, for His labour would have been in vain." You therefore concluded your two opinions, that Matter was not by nature evil, and that its nature was incapable of being changed by God; and then, forgetting them, you afterwards drew this inference: "But when it received adjustment from God, and was reduced to order, [6586] it relinquished its nature." Now, inasmuch as it was transformed to good, it was of course transformed from evil; and if by God's setting it in order it relinquished [6587] the nature of evil, it follows that its nature came to an end; [6588] now its nature was evil before the adjustment, but after the transformation it might have relinquished that nature. __________________________________________________________________ [6582] Concretus. [6583] Certaminis. [6584] Compositionem: "arrangement." [6585] See above, ch. xxxvii. p. 498. [6586] Ornata. [6587] Cessavit a. [6588] Cessavit. __________________________________________________________________ Chapter XLIV.--Curious Views Respecting God's Method of Working with Matter Exposed. Discrepancies in the Heretic's Opinion About God's Local Relation to Matter. But it remains that I should show also how you make God work. You are plainly enough at variance with the philosophers; but neither are you in accord with the prophets. The Stoics maintain that God pervaded Matter, just as honey the honeycomb. You, however, affirm that it is not by pervading Matter that God makes the world, but simply by appearing, and approaching it, just as beauty affects [6589] a thing by simply appearing, and a loadstone by approaching it. Now what similarity is there in God forming the world, and beauty wounding a soul, or a magnet attracting iron? For even if God appeared to Matter, He yet did not wound it, as beauty does the soul; if, again, He approached it, He yet did not cohere to it, as the magnet does to the iron. Suppose, however, that your examples are suitable ones. Then, of course, [6590] it was by appearing and approaching to Matter that God made the world, and He made it when He appeared and when He approached to it. Therefore, since He had not made it before then, [6591] He had neither appeared nor approached to it. Now, by whom can it be believed that God had not appeared to Matter--of the same nature as it even was owing to its eternity? Or that He had been at a distance from it--even He whom we believe to be existent everywhere, and everywhere apparent; whose praises all things chant, even inanimate things and things incorporeal, according to (the prophet) Daniel? [6592] How immense the place, where God kept Himself so far aloof from Matter as to have neither appeared nor approached to it before the creation of the world! I suppose He journeyed to it from a long distance, as soon as He wished to appear and approach to it. __________________________________________________________________ [6589] Facit quid decor. [6590] Certe. [6591] Retro. [6592] Dan. iii. 21. __________________________________________________________________ Chapter XLV.--Conclusion. Contrast Between the Statements of Hermogenes and the Testimony of Holy Scripture Respecting the Creation. Creation Out of Nothing, Not Out of Matter. But it is not thus that the prophets and the apostles have told us that the world was made by God merely appearing and approaching Matter. They did not even mention any Matter, but (said) that Wisdom was first set up, the beginning of His ways, for His works. [6593] Then that the Word was produced, "through whom all things were made, and without whom nothing was made." [6594] Indeed, "by the Word of the Lord were the heavens made, and all their hosts by the breath of His mouth." [6595] He is the Lord's right hand, [6596] indeed His two hands, by which He worked and constructed the universe. "For," says He, "the heavens are the works of Thine hands," [6597] wherewith "He hath meted out the heaven, and the earth with a span." [6598] Do not be willing so to cover God with flattery, as to contend that He produced by His mere appearance and simple approach so many vast substances, instead of rather forming them by His own energies. For this is proved by Jeremiah when he says, "God hath made the earth by His power, He hath established the world by His wisdom, and hath stretched out the heaven by His understanding." [6599] These are the energies by the stress of which He made this universe. [6600] His glory is greater if He laboured. At length on the seventh day He rested from His works. Both one and the other were after His manner. If, on the contrary, [6601] He made this world simply by appearing and approaching it, did He, on the completion of His work, cease to appear and approach it any more. Nay rather, [6602] God began to appear more conspicuously and to be everywhere accessible [6603] from the time when the world was made. You see, therefore, how all things consist by the operation of that God who "made the earth by His power, who established the world by His wisdom, and stretched out the heaven by His understanding;" not appearing merely, nor approaching, but applying the almighty efforts of His mind, His wisdom, His power, His understanding, His word, His Spirit, His might. Now these things were not necessary to Him, if He had been perfect by simply appearing and approaching. They are, however, His "invisible things," which, according to the apostle, "are from the creation of the world clearly seen by the things that are made;" [6604] they are no parts of a nondescript [6605] Matter, but they are the sensible [6606] evidences of Himself. "For who hath known the mind of the Lord," [6607] of which (the apostle) exclaims: "O the depth of the riches both of His wisdom and knowledge! how unsearchable are His judgments, and His ways past finding out!" [6608] Now what clearer truth do these words indicate, than that all things were made out of nothing? They are incapable of being found out or investigated, except by God alone. Otherwise, if they were traceable or discoverable in Matter, they would be capable of investigation. Therefore, in as far as it has become evident that Matter had no prior existence (even from this circumstance, that it is impossible [6609] for it to have had such an existence as is assigned to it), in so far is it proved that all things were made by God out of nothing. It must be admitted, however, [6610] that Hermogenes, by describing for Matter a condition like his own--irregular, confused, turbulent, of a doubtful and precipate and fervid impulse--has displayed a specimen of his own art, and painted his own portrait. __________________________________________________________________ [6593] Prov. viii. 22, 23. [6594] John i. 3. [6595] Spiritu Ipsius: "by His Spirit." See Ps. xxxiii. 6. [6596] Isa. xlviii. 13. [6597] Ps. cii. 25. [6598] Isa. xl. 12 and xlviii. 13. [6599] Jer. li. 15. [6600] Ps. lxiv. 7. [6601] Aut si. [6602] Atquin. [6603] Ubique conveniri. [6604] Rom. i. 20. [6605] Nescio quæ. [6606] Sensualia. [6607] Rom. xi. 34. [6608] Ver. 33. [6609] Nec competat. [6610] Nisi quod. __________________________________________________________________ tertullian against_valentinians anf03 tertullian-against_valentinians Against the Valentinians /ccel/schaff/anf03.v.vi.html __________________________________________________________________ Against the Valentinians __________________________________________________________________ IV. Against the Valentinians. In Which the Author Gives a Concise Account of, Together with Sundry Caustic Animadversions on, the Very Fantastic Theology of the Sect. This Treatise is Professedly Taken from the Writings of Justin, Miltiades, Irenæus, and Proculus. [Translated by Dr. Roberts.] ------------------------ Chapter I.--Introductory. Tertullian Compares the Heresy to the Old Eleusinian Mysteries. Both Systems Alike in Preferring Concealment of Error and Sin to Proclamation of Truth and Virtue. The Valentinians, who are no doubt a very large body of heretics--comprising as they do so many apostates from the truth, who have a propensity for fables, and no discipline to deter them (therefrom) care for nothing so much as to obscure [6611] what they preach, if indeed they (can be said to) preach who obscure their doctrine. The officiousness with which they guard their doctrine is an officiousness which betrays their guilt. [6612] Their disgrace is proclaimed in the very earnestness with which they maintain their religious system. Now, in the case of those Eleusinian mysteries, which are the very heresy of Athenian superstition, it is their secrecy that is their disgrace. Accordingly, they previously beset all access to their body with tormenting conditions; [6613] and they require a long initiation before they enrol (their members), [6614] even instruction during five years for their perfect disciples, [6615] in order that they may mould [6616] their opinions by this suspension of full knowledge, and apparently raise the dignity of their mysteries in proportion to the craving for them which they have previously created. Then follows the duty of silence. Carefully is that guarded, which is so long in finding. All the divinity, however, lies in their secret recesses: [6617] there are revealed at last all the aspirations of the fully initiated, [6618] the entire mystery of the sealed tongue, the symbol of virility. But this allegorical representation, [6619] under the pretext of nature's reverend name, obscures a real sacrilege by help of an arbitrary symbol, [6620] and by empty images obviates [6621] the reproach of falsehood! [6622] In like manner, the heretics who are now the object of our remarks, [6623] the Valentinians, have formed Eleusinian dissipations [6624] of their own, consecrated by a profound silence, having nothing of the heavenly in them but their mystery. [6625] By the help of the sacred names and titles and arguments of true religion, they have fabricated the vainest and foulest figment for men's pliant liking, [6626] out of the affluent suggestions of Holy Scripture, since from its many springs many errors may well emanate. If you propose to them inquiries sincere and honest, they answer you with stern [6627] look and contracted brow, and say, "The subject is profound." If you try them with subtle questions, with the ambiguities of their double tongue, they affirm a community of faith (with yourself). If you intimate to them that you understand their opinions, they insist on knowing nothing themselves. If you come to a close engagement with them they destroy your own fond hope of a victory over them by a self-immolation. [6628] Not even to their own disciples do they commit a secret before they have made sure of them. They have the knack of persuading men before instructing them; although truth persuades by teaching, but does not teach by first persuading. __________________________________________________________________ [6611] Occultant. [This tract may be assigned to any date not earlier than a.d. 207. Of this Valentinus, see cap. iv. infra, and de Præscript. capp. 29, 30, supra.] [6612] We are far from certain whether we have caught the sense of the original, which we add, that the reader may judge for himself, and at the same time observe the terseness of our author: "Custodiæ officium conscientiæ officium est, confusio prædicatur, dum religio asseveratur." [6613] Et aditum prius cruciant. [6614] Antequam consignant. [6615] Epoptas: see Suidas, s.v. 'Epoptai. [6616] Ædificent. [6617] Adytis. [6618] Epoptarum. [6619] Dispositio. [6620] Patrocinio coactæ figuræ. [6621] Excusat. [6622] "Quid enim aliud est simulachrum nisi falsum?" (Rigalt.) [6623] Quos nunc destinamus. [6624] Lenocinia. [6625] Taciturnitate. [6626] Facili caritati. Oehler, after Fr. Junius, gives, however, this phrase a subjective turn thus: "by affecting a charity which is easy to them, costing nothing." [6627] Concreto. [6628] Sua cæde. __________________________________________________________________ Chapter II.--These Heretics Brand the Christians as Simple Persons. The Charge Accepted, and Simplicity Eulogized Out of the Scriptures. For this reason we are branded [6629] by them as simple, and as being merely so, without being wise also; as if indeed wisdom were compelled to be wanting in simplicity, whereas the Lord unites them both: "Be ye therefore wise as serpents, and simple as doves." [6630] Now if we, on our parts, be accounted foolish because we are simple, does it then follow that they are not simple because they are wise? Most perverse, however, are they who are not simple, even as they are most foolish who are not wise. And yet, (if I must choose) I should prefer taking [6631] the latter condition for the lesser fault; since it is perhaps better to have a wisdom which falls short in quantity, than that which is bad in quality [6632] --better to be in error than to mislead. Besides, the face of the Lord [6633] is patiently waited for by those who "seek Him in simplicity of heart," as says the very Wisdom--not of Valentinus, but--of Solomon. [6634] Then, again, infants have borne [6635] by their blood a testimony to Christ. (Would you say) that it was children who shouted "Crucify Him"? [6636] They were neither children nor infants; in other words, they were not simple. The apostle, too, bids us to "become children again" towards God, [6637] "to be as children in malice" by our simplicity, yet as being also "wise in our practical faculties." [6638] At the same time, with respect to the order of development in Wisdom, I have admitted [6639] that it flows from simplicity. In brief, "the dove" has usually served to figure Christ; "the serpent," to tempt Him. The one even from the first has been the harbinger of divine peace; the other from the beginning has been the despoiler of the divine image. Accordingly, simplicity alone [6640] will be more easily able to know and to declare God, whereas wisdom alone will rather do Him violence, [6641] and betray Him. __________________________________________________________________ [6629] Notamur. [6630] Matt. x. 16. [6631] In the original the phrase is put passively: "malim eam partem meliori sumi vitio." [6632] How terse is the original! minus sapere quam pejus. [6633] Facies Dei. [6634] Wisd. of Sol. i. 1. [6635] Litaverunt: "consecrated." [6636] Tertullian's words are rather suggestive of sense than of syntax: "Pueros vocem qui crucem clamant?" [6637] Secundum Deum: "according to God's will." [6638] 1 Cor. xiv. 20, where Tertullian renders the tais phresi (A.V. "understanding") by "sensibus." [6639] Dedi. [6640] i.e., without wisdom. [6641] Concutere. __________________________________________________________________ Chapter III.--The Folly of This Heresy. It Dissects and Mutilates the Deity. Contrasted with the Simple Wisdom of True Religion. To Expose the Absurdities of the Valentinian System is to Destroy It. Let, then, the serpent hide himself as much as he is able, and let him wrest [6642] all his wisdom in the labyrinths of his obscurities; let him dwell deep down in the ground; let him worm himself into secret holes; let him unroll his length through his sinuous joints; [6643] let him tortuously crawl, though not all at once, [6644] beast as he is that skulks the light. Of our dove, however, how simple is the very home!--always in high and open places, and facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ. [6645] Nothing causes truth a blush, except only being hidden, because no man will be ashamed to give ear thereto. No man will be ashamed to recognise Him as God whom nature has already commended to him, whom he already perceives in all His works, [6646] --Him indeed who is simply, for this reason, imperfectly known; because man has not thought of Him as only one, because he has named Him in a plurality (of gods), and adored Him in other forms. Yet, [6647] to induce oneself to turn from this multitude of deities to another crowd, [6648] to remove from a familiar authority to an unknown one, to wrench oneself from what is manifest to what is hidden, is to offend faith on the very threshold. Now, even suppose that you are initiated into the entire fable, will it not occur to you that you have heard something very like it from your fond nurse [6649] when you were a baby, amongst the lullabies she sang to you [6650] about the towers of Lamia, and the horns of the sun? [6651] Let, however, any man approach the subject from a knowledge of the faith which he has otherwise learned, as soon as he finds so many names of Æons, so many marriages, so many offsprings, so many exits, so many issues, felicities and infelicities of a dispersed and mutilated Deity, will that man hesitate at once to pronounce that these are "the fables and endless genealogies" which the inspired apostle [6652] by anticipation condemned, whilst these seeds of heresy were even then shooting forth? Deservedly, therefore, must they be regarded as wanting in simplicity, and as merely prudent, who produce such fables not without difficulty, and defend them only indirectly, who at the same time do not thoroughly instruct those whom they teach. This, of course, shows their astuteness, if their lessons are disgraceful; their unkindness, if they are honourable. As for us, however, who are the simple folk, we know all about it. In short, this is the very first weapon with which we are armed for our encounter; it unmasks [6653] and brings to view [6654] the whole of their depraved system. [6655] And in this we have the first augury of our victory; because even merely to point out that which is concealed with so great an outlay of artifice, [6656] is to destroy it. __________________________________________________________________ [6642] Torqueat. [6643] Per anfractus. [6644] Nec semel totus. [6645] By this remark it would seem that Tertullian read sundry passages in his Latin Bible similarly to the subsequent Vulgate version. For instance, in Zech. vi. 12, the prophet's words hnh'ys tsm smn ("Behold the Man, whose name is the Branch"), are rendered in the Vulgate, "Ecce Vir Oriens nomen ejus." Similarly in Zech. iii. 8, "Servum meum adducam Orientem." (Compare Luke i. 78, where the 'Anatole ex hups;ous ("the day-spring from on high") is in the same version "Oriens ex alto.") [6646] Or, perhaps, "whom it (nature) feels in all its works." [6647] Alioquin. [6648] Alloquin a turba eorum et aliam frequentiam suadere: which perhaps is best rendered, "But from one rabble of gods to frame and teach men to believe in another set," etc. [6649] A nutricula. [6650] Inter somni difficultates. [6651] These were child's stories at Carthage in Tertullian's days. [6652] Apostoli spiritus: see 1 Tim. i. 4. [6653] Detectorem. [6654] Designatorem. [6655] Totius conscientiæ illorum. [6656] Tanto impendio. __________________________________________________________________ Chapter IV.--The Heresy Traceable to Valentinus, an Able But Restless Man. Many Schismatical Leaders of the School Mentioned. Only One of Them Shows Respect to the Man Whose Name Designates the Entire School. We know, I say, most fully their actual origin, and we are quite aware why we call them Valentinians, although they affect to disavow their name. They have departed, it is true, [6657] from their founder, yet is their origin by no means destroyed; and even if it chance to be changed, the very change bears testimony to the fact. Valentinus had expected to become a bishop, because he was an able man both in genius and eloquence. Being indignant, however, that another obtained the dignity by reason of a claim which confessorship [6658] had given him, he broke with the church of the true faith. Just like those (restless) spirits which, when roused by ambition, are usually inflamed with the desire of revenge, he applied himself with all his might [6659] to exterminate the truth; and finding the clue [6660] of a certain old opinion, he marked out a path for himself with the subtlety of a serpent. Ptolemæus afterwards entered on the same path, by distinguishing the names and the numbers of the Ænons into personal substances, which, however, he kept apart from God. Valentinus had included these in the very essence of the Deity, as senses and affections of motion. Sundry bypaths were then struck off therefrom, by Heraclean and Secundus and the magician Marcus. Theotimus worked hard about "the images of the law." Valentinus, however, was as yet nowhere, and still the Valentinians derive their name from Valentinus. Axionicus at Antioch is the only man who at the present time does honour [6661] to the memory of Valentinus, by keeping his rules [6662] to the full. But this heresy is permitted to fashion itself into as many various shapes as a courtezan, who usually changes and adjusts her dress every day. And why not? When they review that spiritual seed of theirs in every man after this fashion, whenever they have hit upon any novelty, they forthwith call their presumption a revelation, their own perverse ingenuity a spiritual gift; but (they deny all) unity, admitting only diversity. [6663] And thus we clearly see that, setting aside their customary dissimulation, most of them are in a divided state, being ready to say (and that sincerely) of certain points of their belief, "This is not so;" and, "I take this in a different sense;" and, "I do not admit that." By this variety, indeed, innovation is stamped on the very face of their rules; besides which, it wears all the colourable features of ignorant conceits. [6664] __________________________________________________________________ [6657] Enim. [6658] Martyrii. [6659] Conversus. [6660] Semitam. [6661] Consolatur. [6662] Regularum: the particulars of his system. [Here comes in the word, borrowed from heresy, which shaped Monasticism in after times and created the regular orders.] [6663] Nec unitatem, sed diversitatem: scil. appellant. [6664] Colores ignorantiarum. __________________________________________________________________ Chapter V.--Many Eminent Christian Writers Have Carefully and Fully Refuted the Heresy. These the Author Makes His Own Guides. My own path, however, lies along the original tenets [6665] of their chief teachers, not with the self-appointed leaders of their promiscuous [6666] followers. Nor shall we hear it said of us from any quarter, that we have of our own mind fashioned our own materials, since these have been already produced, both in respect of the opinions and their refutations, in carefully written volumes, by so many eminently holy and excellent men, not only those who have lived before us, but those also who were contemporary with the heresiarchs themselves: for instance Justin, philosopher and martyr; [6667] Miltiades, the sophist [6668] of the churches; Irenæus, that very exact inquirer into all doctrines; [6669] our own Proculus, the model [6670] of chaste old age and Christian eloquence. All these it would be my desire closely to follow in every work of faith, even as in this particular one. Now if there are no heresies at all but what those who refute them are supposed to have fabricated, then the apostle who predicted them [6671] must have been guilty of falsehood. If, however, there are heresies, they can be no other than those which are the subject of discussion. No writer can be supposed to have so much time on his hands [6672] as to fabricate materials which are already in his possession. __________________________________________________________________ [6665] Archetypis. [6666] Passivorum. [6667] [See Vol. I. pp. 171, 182, this series]. [6668] In a good sense, from the elegance of his style. [6669] [See Vol. I. p. 326, of this series. Tertullian appropriates the work of Irenæus, (B. i.) against the Gnostics without further ceremony: translation excepted.] [6670] Dignitas. [Of this Proculus see Kaye, p. 55.] [6671] 1 Cor. xi. 19. [6672] Otiosus. __________________________________________________________________ Chapter VI.--Although Writing in Latin He Proposes to Retain the Greek Names of the Valentinian Emanations of Deity. Not to Discuss the Heresy But Only to Expose It. This with the Raillery Which Its Absurdity Merits. In order then, that no one may be blinded by so many outlandish [6673] names, collected together, and adjusted at pleasure, [6674] and of doubtful import, I mean in this little work, wherein we merely undertake to propound this (heretical) mystery, to explain in what manner we are to use them. Now the rendering of some of these names from the Greek so as to produce an equally obvious sense of the word, is by no means an easy process: in the case of some others, the genders are not suitable; while others, again, are more familiarly known in their Greek form. For the most part, therefore, we shall use the Greek names; their meanings will be seen on the margins of the pages. Nor will the Greek be unaccompanied with the Latin equivalents; only these will be marked in lines above, for the purpose of explaining [6675] the personal names, rendered necessary by the ambiguities of such of them as admit some different meaning. But although I must postpone all discussion, and be content at present with the mere exposition (of the heresy), still, wherever any scandalous feature shall seem to require a castigation, it must be attacked [6676] by all means, if only with a passing thrust. [6677] Let the reader regard it as the skirmish before the battle. It will be my drift to show how to wound [6678] rather than to inflict deep gashes. If in any instance mirth be excited, this will be quite as much as the subject deserves. There are many things which deserve refutation in such a way as to have no gravity expended on them. Vain and silly topics are met with especial fitness by laughter. Even the truth may indulge in ridicule, because it is jubilant; it may play with its enemies, because it is fearless. [6679] Only we must take care that its laughter be not unseemly, and so itself be laughed at; but wherever its mirth is decent, there it is a duty to indulge it. And so at last I enter on my task. __________________________________________________________________ [6673] Tam peregrinis. [6674] Compactis. [6675] Ut signum hoc sit. [6676] Or stormed perhaps; expugnatio is the word. [6677] Delibatione transfunctoria. [6678] Ostendam vulnera. [6679] Secura. __________________________________________________________________ Chapter VII.--The First Eight Emanations, or Æons, Called the Ogdoad, are the Fountain of All the Others. Their Names and Descent Recorded. Beginning with Ennius, [6680] the Roman poet, he simply spoke of "the spacious saloons [6681] of heaven,"--either on account of their elevated site, or because in Homer he had read about Jupiter banqueting therein. As for our heretics, however, it is marvellous what storeys upon storeys [6682] and what heights upon heights, they have hung up, raised and spread out as a dwelling for each several god of theirs. Even our Creator has had arranged for Him the saloons of Ennius in the fashion of private rooms, [6683] with chamber piled upon chamber, and assigned to each god by just as many staircases as there were heresies. The universe, in fact, has been turned into "rooms to let." [6684] Such storeys of the heavens you would imagine to be detached tenements in some happy isle of the blessed, [6685] I know not where. There the god even of the Valentinians has his dwelling in the attics. They call him indeed, as to his essence, Aion teleios (Perfect Æon), but in respect of his personality, Proarche (Before the Beginning), E 'Arche (The Beginning), and sometimes Bythos (Depth), [6686] a name which is most unfit for one who dwells in the heights above! They describe him as unbegotten, immense, infinite, invisible, and eternal; as if, when they described him to be such as we know that he ought to be, they straightway prove him to be a being who may be said to have had such an existence even before all things else. I indeed insist upon [6687] it that he is such a being; and there is nothing which I detect in beings of this sort more obvious, than that they who are said to have been before all things--things, too, not their own--are found to be behind all things. Let it, however, be granted that this Bythos of theirs existed in the infinite ages of the past in the greatest and profoundest repose, in the extreme rest of a placid and, if I may use the expression, stupid divinity, such as Epicurus has enjoined upon us. And yet, although they would have him be alone, they assign to him a second person in himself and with himself, Ennoea (Thought), which they also call both Charis (Grace) and Sige (Silence). Other things, as it happened, conduced in this most agreeable repose to remind him of the need of by and by producing out of himself the beginning of all things. This he deposits in lieu of seed in the genital region, as it were, of the womb of his Sige. Instantaneous conception is the result: Sige becomes pregnant, and is delivered, of course in silence; and her offspring is Nus (Mind), very like his father and his equal in every respect. In short, he alone is capable of comprehending the measureless and incomprehensible greatness of his father. Accordingly he is even called the Father himself, and the Beginning of all things, and, with great propriety, Monogenes (The Only-begotten). And yet not with absolute propriety, since he is not born alone. For along with him a female also proceeded, whose name was Veritas [6688] (Truth). But how much more suitably might Monogenes be called Protogenes (First begotten), since he was begotten first! Thus Bythos and Sige, Nus and Veritas, are alleged to be the first fourfold team [6689] of the Valentinian set (of gods) [6690] the parent stock and origin of them all. For immediately when [6691] Nus received the function of a procreation of his own, he too produces out of himself Sermo (the Word) and Vita (the Life). If this latter existed not previously, of course she existed not in Bythos. And a pretty absurdity would it be, if Life existed not in God! However, this offspring also produces fruit, having for its mission the initiation of the universe and the formation of the entire Pleroma: it procreates Homo (Man) and Ecclesia (the Church). Thus you have an Ogdoad, a double Tetra, out of the conjunctions of males and females--the cells [6692] (so to speak) of the primordial Æons, the fraternal nuptials of the Valentinian gods, the simple originals [6693] of heretical sanctity and majesty, a rabble [6694] --shall I say of criminals [6695] or of deities? [6696] --at any rate, the fountain of all ulterior fecundity. __________________________________________________________________ [6680] Primus omnium. [6681] Coenacula: dining halls. [6682] Supernitates supernitatum. [6683] Ædicularum. [6684] Meritorium. [6685] This is perhaps a fair rendering of "Insulam Feliculam credas tanta tabulata coelorum, nescio ubi." "Insula" is sometimes "a detached house." It is difficult to say what "Felicula" is; it seems to be a diminutive of Felix. It occurs in Arrian's Epictetica as the name of a slave. [6686] We follow Tertullian's mode of designation all through. He, for the most part, gives the Greek names in Roman letters, but not quite always. [6687] Expostulo: "I postulate as a first principle." [6688] Tertullian is responsible for this Latin word amongst the Greek names. The strange mixture occurs often. [6689] Quadriga. [6690] Factionis. [6691] Ibidem simul. [6692] Cellas. [6693] Census. [6694] Turbam. [6695] Criminum. [6696] Numinum. __________________________________________________________________ Chapter VIII.--The Names and Descent of Other Æons; First Half a Score, Then Two More, and Ultimately a Dozen Besides. These Thirty Constitute the Pleroma. But Why Be So Capricious as to Stop at Thirty? For, behold, when the second Tetrad--Sermo and Vita, Homo and Ecclesia [6697] --had borne fruit to the Father's glory, having an intense desire of themselves to present to the Father something similar of their own, they bring other issue into being [6698] --conjugal of course, as the others were [6699] --by the union of the twofold nature. On the one hand, Sermo and Vita pour out at a birth a half-score of Æons; on the other hand, Homo and Ecclesia produce a couple more, so furnishing an equipoise to their parents, since this pair with the other ten make up just as many as they did themselves procreate. I now give the names of the half-score whom I have mentioned: Bythios (Profound) and Mixis (Mixture), Ageratos (Never old) and Henosis (Union), Autophyes (Essential nature) and Hedone (Pleasure), Acinetos (Immoveable) and Syncrasis (Commixture,) Monogenes (Only-begotten) and Macaria (Happiness). On the other hand, these will make up the number twelve (to which I have also referred): Paracletus (Comforter) and Pistis (Faith), Patricas (Paternal) and Elpis (Hope), Metricos (Maternal) and Agape (Love), Ainos (Praise) [6700] and Synesis (Intelligence), Ecclesiasticus (Son of Ecclesia) and Macariotes (Blessedness), Theletus [6701] (Perfect) and Sophia (Wisdom). I cannot help [6702] here quoting from a like example what may serve to show the import of these names. In the schools of Carthage there was once a certain Latin rhetorician, an excessively cool fellow, [6703] whose name was Phosphorus. He was personating a man of valour, and wound up [6704] with saying, "I come to you, excellent citizens, from battle, with victory for myself, with happiness for you, full of honour, covered with glory, the favourite of fortune, the greatest of men, decked with triumph." And forthwith his scholars begin to shout for the school of Phosphorus, pheu [6705] (ah!). Are you a believer in [6706] Fortunata, and Hedone, and Acinetus, and Theletus? Then shout out your pheu for the school of Ptolemy. [6707] This must be that mystery of the Pleroma, the fulness of the thirty-fold divinity. Let us see what special attributes [6708] belong to these numbers--four, and eight, and twelve. Meanwhile with the number thirty all fecundity ceases. The generating force and power and desire of the Æons is spent. [6709] As if there were not still left some strong rennet for curdling numbers. [6710] As if no other names were to be got out of the page's hall! [6711] For why are there not sets of fifty and of a hundred procreated? Why, too, are there no comrades and boon companions [6712] named for them? __________________________________________________________________ [6697] We everywhere give Tertullian's own names, whether of Greek form or Latin. On their first occurrence we also give their English sense. [6698] Ebulliunt. [6699] Proinde conjugales. [6700] Of this name there are two forms--Ainos (Praise) and 'Aeinous (Eternal Mind). [6701] Or Teletos (Teletus). Another form of this Æon's name is Philetos (Philetus = Beloved). Oehler always reads Theletus. [6702] Cogor. [6703] Frigidissimus. [6704] Cum virum fortem peroraret...inquit. [6705] Tertullian's joke lies in the equivocal sense of this cry, which may mean either admiration and joy, or grief and rage. [6706] Audisti: interrogatively. [6707] See above, chap. iv. p. 505. [6708] Privilegia. [6709] Castrata. [6710] Tanta numerorum coagula. [6711] The pædagogium was either the place where boys were trained as pages (often for lewd purposes), or else the boy himself of such a character. [6712] Oehler reads, "hetæri (hetairoi) et syntrophi." Another reading, supported by Rigaltius, is "sterceiæ," instead of the former word, which gives a very contemptuous sense, suitable to Tertullian's irony. __________________________________________________________________ Chapter IX.--Other Capricious Features in the System. The Æons Unequal in Attributes. The Superiority of Nus; The Vagaries of Sophia Restrained by Horos. Grand Titles Borne by This Last Power. But, further, there is an "acceptance [6713] of persons," inasmuch as Nus alone among them all enjoys the knowledge of the immeasurable Father, joyous and exulting, while they of course pine in sorrow. To be sure, Nus, so far as in him lay, both wished and tried to impart to the others also all that he had learnt about the greatness and incomprehensibility of the Father; but his mother, Sige, interposed--she who (you must know) imposes silence even on her own beloved heretics; [6714] although they affirm that this is done at the will of the Father, who will have all to be inflamed with a longing after himself. Thus, while they are tormenting themselves with these internal desires, while they are burning with the secret longing to know the Father, the crime is almost accomplished. For of the twelve Æons which Homo and Ecclesia had produced, the youngest by birth (never mind the solecism, since Sophia (Wisdom) is her name), unable to restrain herself, breaks away without the society of her husband Theletus, in quest of the Father and contracts that kind of sin which had indeed arisen amongst the others who were conversant with Nus but had flowed on to this Æon, [6715] that is, to Sophia; as is usual with maladies which, after arising in one part of the body, spread abroad their infection to some other limb. The fact is, [6716] under a pretence of love to the Father, she was overcome with a desire to rival Nus, who alone rejoiced in the knowledge of the Father. [6717] But when Sophia, straining after impossible aims, was disappointed of her hope, she is both overcome with difficulty, and racked with affection. Thus she was all but swallowed up by reason of the charm and toil (of her research), [6718] and dissolved into the remnant of his substance; [6719] nor would there have been any other alternative for her than perdition, if she had not by good luck fallen in with Horus (Limit). He too had considerable power. He is the foundation of the great [6720] universe, and, externally, the guardian thereof. To him they give the additional names of Crux (Cross), and Lytrotes (Redeemer,) and Carpistes (Emancipator). [6721] When Sophia was thus rescued from danger, and tardily persuaded, she relinquished further research after the Father, found repose, and laid aside all her excitement, [6722] or Enthymesis (Desire,) along with the passion which had come over her. __________________________________________________________________ [6713] Exceptio. [6714] Tertullian has, above, remarked on the silent and secret practices of the Valentinians: see chap. i. p. 503. [6715] In hunc derivaret. [6716] Sed enim. [6717] De Patre. [6718] Præ vi dulcedinis et laboris. [6719] It is not easy to say what is the meaning of the words, "Et in reliquam substantiam dissolvi." Rigaltius renders them: "So that whatever substance was left to her was being dissolved." This seems to be forcing the sentence unnaturally. Irenæus (according to the Latin translator) says: "Resolutum in universam substantiam," "Resolved into his (the Father's) general substance," i. 2, 2. [Vol. I. p. 317.] [6720] Illius. [6721] So Grabe; but Reaper, according to Neander. [6722] Animationem. __________________________________________________________________ Chapter X.--Another Account of the Strange Aberrations of Sophia, and the Restraining Services of Horus. Sophia Was Not Herself, After All, Ejected from the Pleroma, But Only Her Enthymesis. But some dreamers have given another account of the aberration [6723] and recovery of Sophia. After her vain endeavours, and the disappointment of her hope, she was, I suppose, disfigured with paleness and emaciation, and that neglect of her beauty which was natural to one who [6724] was deploring the denial of the Father,--an affliction which was no less painful than his loss. Then, in the midst of all this sorrow, she by herself alone, without any conjugal help, conceived and bare a female offspring. Does this excite your surprise? Well, even the hen has the power of being able to bring forth by her own energy. [6725] They say, too, that among vultures there are only females, which become parents alone. At any rate, she was another without aid from a male, and she began at last to be afraid that her end was even at hand. She was all in doubt about the treatment [6726] of her case, and took pains at self-concealment. Remedies could nowhere be found. For where, then, should we have tragedies and comedies, from which to borrow the process of exposing what has been born without connubial modesty? While the thing is in this evil plight, she raises her eyes, and turns them to the Father. Having, however, striven in vain, as her strength was failing her, she falls to praying. Her entire kindred also supplicates in her behalf, and especially Nus. Why not? What was the cause of so vast an evil? Yet not a single casualty [6727] befell Sophia without its effect. All her sorrows operate. Inasmuch as all that conflict of hers contributes to the origin of Matter. Her ignorance, her fear, her distress, become substances. Hereupon the Father by and by, being moved, produces in his own image, with a view to these circumstances [6728] the Horos whom we have mentioned above; (and this he does) by means of Monogenes Nus, a male-female (Æon), because there is this variation of statement about the Father's [6729] sex. They also go on to tell us that Horos is likewise called Metagogius, that is, "a conductor about," as well as Horothetes (Setter of Limits). By his assistance they declare that Sophia was checked in her illicit courses, and purified from all evils, and henceforth strengthened (in virtue), and restored to the conjugal state: (they add) that she indeed remained within the bounds [6730] of the Pleroma, but that her Enthymesis, with the accruing [6731] Passion, was banished by Horos, and crucified and cast out from the Pleroma,--even as they say, Malum foras! (Evil, avaunt!) Still, that was a spiritual essence, as being the natural impulse of an Æon, although without form or shape, inasmuch as it had apprehended nothing, and therefore was pronounced to be an infirm and feminine fruit. [6732] __________________________________________________________________ [6723] Exitum. [6724] Uti quæ. [6725] Comp. Aristotle, Hist. Anim. vi. 2; Pliny, H. N. x. 58, 60. [6726] Ratione. [6727] Exitus. [6728] In hæc: in relation to the case of Sophia. [6729] Above, in chap. viii. we were told that Nus, who was so much like the Father, was himself called "Father." [6730] In censu. [6731] Appendicem. [6732] Literally, "infirm fruit and a female," i.e. "had not shared in any male influence, but was a purely female production." See our Irenæus, i. 4. [Vol. I. p. 321.] __________________________________________________________________ Chapter XI.--The Profane Account Given of the Origin of Christ and the Holy Ghost Sternly Rebuked. An Absurdity Respecting the Attainment of the Knowledge of God Ably Exposed. Accordingly, after the banishment of the Enthymesis, and the return of her mother Sophia to her husband, the (illustrious) Monogenes, the Nus, [6733] released indeed from all care and concern of the Father, in order that he might consolidate all things, and defend and at last fix the Pleroma, and so prevent any concussion of the kind again, once more [6734] emits a new couple [6735] (blasphemously named). I should suppose the coupling of two males to be a very shameful thing, or else the one [6736] must be a female, and so the male is discredited [6737] by the female. One divinity is assigned in the case of all these, to procure a complete adjustment among the Æons. Even from this fellowship in a common duty two schools actually arise, two chairs, [6738] and, to some extent, [6739] the inauguration of a division in the doctrine of Valentinus. It was the function of Christ to instruct the Æons in the nature of their conjugal relations [6740] (you see what the whole thing was, of course!), and how to form some guess about the unbegotten, [6741] and to give them the capacity of generating within themselves the knowledge of the Father; it being impossible to catch the idea of him, or comprehend him, or, in short, even to enjoy any perception of him, either by the eye or the ear, except through Monogenes (the Only-begotten). Well, I will even grant them what they allege about knowing the Father, so that they do not refuse us (the attainment of) the same. I would rather point out what is perverse in their doctrine, how they were taught that the incomprehensible part of the Father was the cause of their own perpetuity, [6742] whilst that which might be comprehended of him was the reason [6743] of their generation and formation. Now by these several positions [6744] the tenet, I suppose, is insinuated, that it is expedient for God not to be apprehended, on the very ground that the incomprehensibility of His character is the cause of perpetuity; whereas what in Him is comprehensible is productive, not of perpetuity, but rather of conditions which lack perpetuity--namely, nativity and formation. The Son, indeed, they made capable of comprehending the Father. The manner in which He is comprehended, the recently produced Christ fully taught them. To the Holy Spirit, however, belonged the special gifts, whereby they, having been all set on a complete par in respect of their earnestness to learn, should be enabled to offer up their thanksgiving, and be introduced to a true tranquillity. __________________________________________________________________ [6733] Ille nus. [6734] Iterum: above. [6735] Copulationem: The profane reference is to Christ and the Spirit. [6736] [A shocking reference to the Spirit which I modify to one of the Divine Persons.] [6737] Vulneratur. [6738] Cathedræ. [6739] Quædam. [6740] Conjugiorum. [6741] Innati conjectationem. [6742] Perpetuitatis: i.e. "what was unchangeable in their condition and nature." [6743] Rationem: perhaps "the means." [6744] Hac dispositione. __________________________________________________________________ Chapter XII.--The Strange Jumble of the Pleroma. The Frantic Delight of the Members Thereof. Their Joint Contribution of Parts Set Forth with Humorous Irony. Thus they are all on the self-same footing in respect of form and knowledge, all of them having become what each of them severally is; none being a different being, because they are all what the others are. [6745] They are all turned into [6746] Nuses, into Homos, into Theletuses; [6747] and so in the case of the females, into Siges, into Zoes, into Ecclesias, into Fortunatas, so that Ovid would have blotted out his own Metamorphoses if he had only known our larger one in the present day. Straightway they were reformed and thoroughly established, and being composed to rest from the truth, they celebrate the Father in a chorus [6748] of praise in the exuberance of their joy. The Father himself also revelled [6749] in the glad feeling; of course, because his children and grandchildren sang so well. And why should he not revel in absolute delight? Was not the Pleroma freed (from all danger)? What ship's captain [6750] fails to rejoice even with indecent frolic? Every day we observe the uproarious ebullitions of sailors' joys. [6751] Therefore, as sailors always exult over the reckoning they pay in common, so do these Æons enjoy a similar pleasure, one as they now all are in form, and, as I may add, [6752] in feeling too. With the concurrence of even their new brethren and masters, [6753] they contribute into one common stock the best and most beautiful thing with which they are severally adorned. Vainly, as I suppose. For if they were all one by reason by the above-mentioned thorough equalization, there was no room for the process of a common reckoning, [6754] which for the most part consists of a pleasing variety. They all contributed the one good thing, which they all were. There would be, in all probability, a formal procedure [6755] in the mode or in the form of the very equalization in question. Accordingly, out of the donation which they contributed [6756] to the honour and glory of the Father, they jointly fashion [6757] the most beautiful constellation of the Pleroma, and its perfect fruit, Jesus. Him they also surname [6758] Soter (Saviour) and Christ, and Sermo (Word) after his ancestors; [6759] and lastly Omnia (All Things), as formed from a universally culled nosegay, [6760] like the jay of Æsop, the Pandora of Hesiod, the bowl [6761] of Accius, the honey-cake of Nestor, the miscellany of Ptolemy. How much nearer the mark, if these idle title-mongers had called him Pancarpian, after certain Athenian customs. [6762] By way of adding external honour also to their wonderful puppet, they produce for him a bodyguard of angels of like nature. If this be their mutual condition, it may be all right; if, however, they are consubstantial with Soter (for I have discovered how doubtfully the case is stated), where will be his eminence when surrounded by attendants who are co-equal with himself? __________________________________________________________________ [6745] Nemo aliud quia alteri omnes. [6746] Refunduntur. [6747] The reader will, of course, see that we give a familiar English plural to these names, as better expressing Tertullian's irony. [6748] Concinunt. [6749] Diffundebatur. [6750] Nauclerus: "pilot." [6751] Tertullian lived in a seaport at Carthage. [6752] Nedum. [6753] Christ and the Holy Spirit, [i.e. blasphemously.] [6754] Symbolæ ratio. [6755] Ratio. [6756] Ex ære collaticio. In reference to the common symbola, Tertullian adds the proverbial formula, "quod aiunt" (as they say). [6757] Compingunt. [6758] Cognominant. [6759] De patritus. Irenæus' word here is patronumikos ("patronymice"). [6760] Ex omnium defloratione. [6761] Patina. [6762] Alluding to the olive-branch, ornamented with all sorts of fruits (compare our "Christmas tree"), which was carried about by boys in Athens on a certain festival (White and Riddle). __________________________________________________________________ Chapter XIII.--First Part of the Subject, Touching the Constitution of the Pleroma, Briefly Recapitulated. Transition to the Other Part, Which is Like a Play Outside the Curtain. In this series, then, is contained the first emanation of Æons, who are alike born, and are married, and produce offspring: there are the most dangerous fortunes of Sophia in her ardent longing for the Father, the most seasonable help of Horos, the expiation of her Enthymesis and accruing Passion, the instruction of Christ and the Holy Spirit, their tutelar reform of the Æons, the piebald ornamentation of Soter, the consubstantial retinue [6763] of the angels. All that remains, according to you, is the fall of the curtain and the clapping of hands. [6764] What remains in my opinion, however, is, that you should hear and take heed. At all events, these things are said to have been played out within the company of the Pleroma, the first scene of the tragedy. The rest of the play, however, is beyond the curtain--I mean outside of the Pleroma. And yet if it be such within the bosom of the Father, within the embrace of the guardian Horos, what must it be outside, in free space, [6765] where God did not exist? __________________________________________________________________ [6763] Comparaticium antistatum. The latter word Oehler explains, "ante ipsum stantes;" the former, "quia genus eorum comparari poterat substantiæ Soteris" (so Rigaltus). [6764] The reader will see how obviously this is meant in Tertullian's "Quod superest, inquis, vos valete et plaudite." This is the well-known allusion to the end of the play in the old Roman theatre. See Quintilian, vi. 1, 52; comp. Horace, A. P. 155. Tertullian's own parody to this formula, immediately after, is: "Immo quod superest, inquam, vos audite et proficite. [6765] In libero: which may be, however, "beyond the control of Horos." __________________________________________________________________ Chapter XIV.--The Adventures of Achamoth Outside the Pleroma. The Mission of Christ in Pursuit of Her. Her Longing for Christ. Horos' Hostility to Her. Her Continued Suffering. For Enthymesis, or rather Achamoth--because by this inexplicable [6766] name alone must she be henceforth designated--when in company with the vicious Passion, her inseparable companion, she was expelled to places devoid of that light which is the substance of the Pleroma, even to the void and empty region of Epicurus, she becomes wretched also because of the place of her banishment. She is indeed without either form or feature, even an untimely and abortive production. Whilst she is in this plight, [6767] Christ descends from [6768] the heights, conducted by Horos, in order to impart form to the abortion, out of his own energies, the form of substance only, but not of knowledge also. Still she is left with some property. She has restored to her the odour of immortality, in order that she might, under its influence, be overcome with the desire of better things than belonged to her present plight. [6769] Having accomplished His merciful mission, not without the assistance of the Holy Spirit, Christ returns to the Pleroma. It is usual out of an abundance of things [6770] for names to be also forthcoming. Enthymesis came from action; [6771] whence Achamoth came is still a question; Sophia emanates from the Father, the Holy Spirit from an angel. She entertains a regret for Christ immediately after she had discovered her desertion by him. Therefore she hurried forth herself, in quest of the light of Him Whom she did not at all discover, as He operated in an invisible manner; for how else would she make search for His light, which was as unknown to her as He was Himself? Try, however, she did, and perhaps would have found Him, had not the self-same Horos, who had met her mother so opportunely, fallen in with the daughter quite as unseasonably, so as to exclaim at her Iao! just as we hear the cry "Porro Quirites" ("Out of the way, Romans!"), or else Fidem Cæsaris!" ("By the faith of Cæsar!"), whence (as they will have it) the name Iao comes to be found is the Scriptures. [6772] Being thus hindered from proceeding further, and being unable to surmount [6773] the Cross, that is to say, Horos, because she had not yet practised herself in the part of Catullus' Laureolus, [6774] and given over, as it were, to that passion of hers in a manifold and complicated mesh, she began to be afflicted with every impulse thereof, with sorrow,--because she had not accomplished her enterprise, with fear,--lest she should lose her life, even as she had lost the light, with consternation, and then with ignorance. But not as her mother (did she suffer this), for she was an Æon. Hers, however, was a worse suffering, considering her condition; for another tide of emotion still overwhelmed her, even of conversion to the Christ, by Whom she had been restored to life, and had been directed [6775] to this very conversion. __________________________________________________________________ [6766] Ininterpretabili. [6767] Tertullian's "Dum ita rerum habet" is a copy of the Greek houto ton pragmaton echouso. [6768] Deflectitur a. [6769] Casus sui. [6770] Rerum ex liberalitatibus. [6771] De actia fuit. [See Vol. I. pp. 320, 321.] [6772] It is not necessary, with Rigaltius, to make a difficulty about this, when we remember that Tertullian only refers to a silly conceit of the Valentinians touching the origin of the sacred name. [6773] Or does "nec habens supervolare crucem" mean "being unable to elude the cross?" As if Tertullian meant, in his raillery, to say, that Achamoth had not the skill of the player who played the part of Laureolus. Although so often suspended on the gibbet, he had of course as often escaped the real penalty. [6774] A notorious robber, the hero of a play by Lutatius Catullus, who is said to have been crucified. [6775] Temperata. __________________________________________________________________ Chapter XV.--Strange Account of the Origin of Matter, from the Various Affections of Achamoth. The Waters from Her Tears; Light from Her Smile. Well, now, the Pythagoreans may learn, the Stoics may know, Plato himself (may discover), whence Matter, which they will have to be unborn, derived both its origin and substance for all this pile of the world--(a mystery) which not even the renowned [6776] Mercurius Trismegistus, master (as he was) of all physical philosophy, thought out. [6777] You have just heard of "Conversion," one element in the "Passion" (we have so often mentioned). Out of this the whole life of the world, [6778] and even that of the Demiurge himself, our God, is said to have had its being. Again, you have heard of "sorrow" and "fear." From these all other created things [6779] took their beginning. For from her [6780] tears flowed the entire mass of waters. From this circumstance one may form an idea of the calamity [6781] which she encountered, so vast were the kinds of the tears wherewith she overflowed. She had salt tear-drops, she had bitter, and sweet, and warm, and cold, and bituminous, and ferruginous, and sulphurous, and even [6782] poisonous, so that the Nonacris exuded therefrom which killed Alexander; and the river of the Lyncestæ [6783] flowed from the same source, which produces drunkenness; and the Salmacis [6784] was derived from the same source, which renders men effeminate. The rains of heaven Achamoth whimpered forth, [6785] and we on our part are anxiously employed in saving up in our cisterns the very wails and tears of another. In like manner, from the "consternation" and "alarm" (of which we have also heard), bodily elements were derived. And yet amidst so many circumstances of solitude, in this vast prospect of destitution, she occasionally smiled at the recollection of the sight of Christ, and from this smile of joy light flashed forth. How great was this beneficence of Providence, which induced her to smile, and all that we might not linger for ever in the dark! Nor need you feel astonished how [6786] from her joy so splendid an element [6787] could have beamed upon the world, when from her sadness even so necessary a provision [6788] flowed forth for man. O illuminating smile! O irrigating tear! And yet it might now have acted as some alleviation amidst the horror of her situation; for she might have shaken off all the obscurity thereof as often as she had a mind to smile, even not to be obliged to turn suppliant to those who had deserted her. [6789] __________________________________________________________________ [6776] Ille. [6777] Recogitavit. [6778] "Omnis anima hujus mundi" may, however, mean "every living soul." So Bp. Kaye, On Tertullian, p. 487. [6779] Cetera. [6780] Achamoth's. [6781] Exitum. [6782] Utique. [6783] These two rivers, with their peculiar qualities, are mentioned by Pliny, H. N. ii. 103; [and the latter by Milton against Salmasius.] [6784] Ovid. Metam. iv. 286. [6785] Pipiavit. [6786] Qui. [6787] As light. [6788] Instrumentum: water is meant. [6789] Christ and the Holy Spirit. Oehler. __________________________________________________________________ Chapter XVI.--Achamoth Purified from All Impurities of Her Passion by the Paraclete, Acting Through Soter, Who Out of the Above-Mentioned Impurities Arranges Matter, Separating Its Evil from the Better Qualities. She, too, resorts to prayers, after the manner of her mother. But Christ, Who now felt a dislike to quit the Pleroma, appoints the Paraclete as his deputy. To her, therefore, he despatches Soter, [6790] (who must be the same as Jesus, to whom the Father imparted the supreme power over the whole body of the Æons, by subjecting them all to him, so that "by him," as the apostle says, "all things were created" [6791] ), with a retinue and cortege of contemporary angels, and (as one may suppose) with the dozen fasces. Hereupon Achamoth, being quite struck with the pomp of his approach, immediately covered herself with a veil, moved at first with a dutiful feeling of veneration and modesty; but afterwards she surveys him calmly, and his prolific equipage. [6792] With such energies as she had derived from the contemplation, she meets him with the salutation, Kurie, chaire ("Hail, Lord")! Upon this, I suppose, he receives her, confirms and conforms her in knowledge, as well as cleanses [6793] her from all the outrages of Passion, without, however, utterly severing them, with an indiscriminateness like that which had happened in the casualties which befell her mother. For such vices as had become inveterate and confirmed by practice he throws together; and when he had consolidated them in one mass, he fixes them in a separate body, so as to compose the corporeal condition of Matter, extracting out of her inherent, incorporeal passion such an aptitude of nature [6794] as might qualify it to attain to a reciprocity of bodily substances, [6795] which should emulate one another, so that a twofold condition of the substances might be arranged; one full of evil through its faults, the other susceptible of passion from conversion. This will prove to be Matter, which has set us in battle array against Hermogenes, and all others who presume to teach that God made all things out of Matter, not out of nothing. __________________________________________________________________ [6790] Saviour: another title of their Paraclete. [6791] Col. i. 16. [6792] Fructiferumque suggestum. [6793] Expumicat. [6794] Habilitatem atque naturam. We have treated this as a "hendiadys." [6795] Æquiparantias corpulentiarum. __________________________________________________________________ Chapter XVII.--Achamoth in Love with the Angels. A Protest Against the Lascivious Features of Valentinianism. Achamoth Becomes the Mother of Three Natures. Then Achamoth, delivered at length from all her evils, wonderful to tell [6796] goes on and bears fruit with greater results. For warmed with the joy of so great an escape from her unhappy condition, and at the same time heated with the actual contemplation of the angelic luminaries (one is ashamed) to use such language, (but there is no other way of expressing one's meaning), she during the emotion somehow became personally inflamed with desire [6797] towards them, and at once grew pregnant with a spiritual conception, at the very image of which the violence of her joyous transport, and the delight of her prurient excitement had imbibed and impressed upon her. She at length gave birth to an offspring, and then there arose a leash of natures, [6798] from a triad of causes,--one material, arising from her passion; another animal, arising from her conversion; the third spiritual, which had its origin in her imagination. __________________________________________________________________ [6796] Ecce. [6797] Subavit et ipsa. [6798] Trinitas generum. __________________________________________________________________ Chapter XVIII.--Blasphemous Opinion Concerning the Origin of the Demiurge, Supposed to Be the Creator of the Universe. Having become a better proficient [6799] in practical conduct by the authority which, we may well suppose, [6800] accrued to her from her three children, she determined to impart form to each of the natures. The spiritual one however, she was unable to touch, inasmuch as she was herself spiritual. For a participation in the same nature has, to a very great extent, [6801] disqualified like and consubstantial beings from having superior power over one another. Therefore [6802] she applies herself solely to the animal nature, adducing the instructions of Soter [6803] (for her guidance). And first of all (she does) what cannot be described and read, and heard of, without an intense horror at the blasphemy thereof: she produces this God of ours, the God of all except of the heretics, the Father and Creator [6804] and King of all things, which are inferior to him. For from him do they proceed. If, however, they proceed from him, and not rather from Achamoth, or if only secretly from her, without his perceiving her, he was impelled to all that he did, even like a puppet [6805] which is moved from the outside. In fact, it was owing to this very ambiguity about the personal agency in the works which were done, that they coined for him the mixed name of (Motherly Father), [6806] whilst his other appellations were distinctly assigned according to the conditions and positions of his works: so that they call him Father in relation to the animal substances to which they give the place of honour [6807] on his right hand; whereas, in respect of the material substances which they banish [6808] to his left hand, they name him Demiurgus; whilst his title King designates his authority over both classes, nay over the universe. [6809] __________________________________________________________________ [6799] Exercitior. [6800] Scilicet. [6801] Fere. [6802] Eo animo. [6803] See above, chap. xvi. p. 512. [6804] Demiurgum. [6805] Et velut sigillario. "Sigillarium est neurospaston," Oehler. [6806] The Father acting through and proceeding from his Mother. [6807] Commendant. [6808] Delegant. [6809] Communiter in universitatem. __________________________________________________________________ Chapter XIX.--Palpable Absurdities and Contradictions in the System Respecting Achamoth and the Demiurge. And yet there is not any agreement between the propriety of the names and that of the works, from which all the names are suggested; since all of them ought to have borne the name of her by whom the things were done, unless after all [6810] it turn out that they were not made by her. For, although they say that Achamoth devised these forms in honour of the Æons, they yet [6811] transfer this work to Soter as its author, when they say that he [6812] operated through her, so far as to give her the very image of the invisible and unknown Father--that is, the image which was unknown and invisible to the Demiurge; whilst he [6813] formed this same Demiurge in imitation [6814] of Nus the son of Propator; [6815] and whilst the archangels, who were the work of the Demiurge, resembled the other Æons. Now, when I hear of such images of the three, I ask, do you not wish me to laugh at these pictures of their most extravagant painter? At the female Achamoth, a picture of the Father? At the Demiurge, ignorant of his mother, much more so of his father? At the picture of Nus, ignorant of his father too, and the ministering angels, facsimiles of their lords? This is painting a mule from an ass, and sketching Ptolemy from Valentinus. __________________________________________________________________ [6810] Jam. [6811] Rursus. [6812] This is the force of the "qui" with the subjunctive verb. [6813] Soter. [6814] Effingeret. [6815] There seems to be a relative gradation meant among these extra-Pleroma beings, as there was among the Æons of the Pleroma; and, further, a relation between the two sets of beings--Achamoth bearing a relation to Propator, the Demiurge to Nus, etc. __________________________________________________________________ Chapter XX--The Demiurge Works Away at Creation, as the Drudge of His Mother Achamoth, in Ignorance All the While of the Nature of His Occupation. The Demiurge therefore, placed as he was without the limits of the Pleroma in the ignominious solitude of his eternal exile, founded a new empire--this world (of ours)--by clearing away the confusion and distinguishing the difference between the two substances which severally constituted it, [6816] the animal and the material. Out of incorporeal (elements) he constructs bodies, heavy, light, erect [6817] and stooping, celestial and terrene. He then completes the sevenfold stages of heaven itself, with his own throne above all. Whence he had the additional name of Sabbatum from the hebdomadal nature of his abode; his mother Achamoth, too, had the title Ogdoada, after the precedent of the primeval Ogdoad. [6818] These heavens, however, they consider to be intelligent, [6819] and sometimes they make angels of them, as indeed they do of the Demiurge himself; as also (they call) Paradise the fourth archangel, because they fix it above the third heaven, of the power of which Adam partook, when he sojourned there amidst its fleecy clouds [6820] and shrubs. [6821] Ptolemy remembered perfectly well the prattle of his boyhood, [6822] that apples grew in the sea, and fishes on the tree; after the same fashion, he assumed that nut-trees flourished in the skies. The Demiurge does his work in ignorance, and therefore perhaps he is unaware that trees ought to be planted only on the ground. His mother, of course, knew all about it: how is it, then, that she did not suggest the fact, since she was actually executing her own operation? But whilst building up so vast an edifice for her son by means of those works, which proclaim him at once to be father, god and, king before the conceits of the Valentinians, why she refused to let them be known to even him, [6823] is a question which I shall ask afterwards. __________________________________________________________________ [6816] Duplicis substantiæ illius disclusæ. [6817] Sublimantia. [6818] Ogdoadis primogenitalis: what Irenæus calls "the first-begotten and primary Ogdoad of the Pleroma" (See our Irenæus, Vol. I.; also above, chap. vii. p. 506.) [6819] Noëros. [6820] Nubeculas. [6821] Arbusculas. [6822] Puerilium dicibulorum. [6823] Sibi here must refer to the secondary agent of the sentence. __________________________________________________________________ Chapter XXI.--The Vanity as Well as Ignorance of the Demiurge. Absurd Results from So Imperfect a Condition. Meanwhile you must believe [6824] that Sophia has the surnames of earth and of Mother--"Mother-Earth," of course--and (what may excite your laughter still more heartily) even Holy Spirit. In this way they have conferred all honour on that female, I suppose even a beard, not to say other things. Besides, [6825] the Demiurge had so little mastery over things, [6826] on the score, [6827] you must know, [6828] of his inability to approach spiritual essences, (constituted as he was) of animal elements, that, imagining himself to be the only being, he uttered this soliloquy: "I am God, and beside me there is none else." [6829] But for all that, he at least was aware that he had not himself existed before. He understood, therefore, that he had been created, and that there must be a creator of a creature of some sort or other. How happens it, then, that he seemed to himself to be the only being, notwithstanding his uncertainty, and although he had, at any rate, some suspicion of the existence of some creator? __________________________________________________________________ [6824] Tenendum. [6825] Alioquin. [6826] Adeo rerum non erat compos. [6827] Censu. [6828] Scilicet. [6829] Isa. xlv. 5; xlvi. 9. __________________________________________________________________ Chapter XXII.--Origin of the Devil, in the Criminal Excess of the Sorrow of Achamoth. The Devil, Called Also Munditenens, Actually Wiser Than the Demiurge, Although His Work. The odium felt amongst them [6830] against the devil is the more excusable, [6831] even because the peculiarly sordid character of his origin justifies it. [6832] For he is supposed by them to have had his origin in that criminal excess [6833] of her [6834] sorrow, from which they also derive the birth of the angels, and demons, and all the wicked spirits. Yet they affirm that the devil is the work of the Demiurge, and they call him Munditenens [6835] (Ruler of the World), and maintain that, as he is of a spiritual nature, he has a better knowledge of the things above than the Demiurge, an animal being. He deserves from them the pre-eminence which all heresies provide him with. __________________________________________________________________ [6830] Infamia apud illos. [6831] Tolerabilior. [6832] Capit: "capax est," nimirum "infamiæ" (Fr. Junius). [6833] Ex nequitia. [6834] Achamoth's. [6835] Irenæus' word is Kosmokrator; see also Eph. vi. 12. __________________________________________________________________ Chapter XXIII.--The Relative Positions of the Pleroma. The Region of Achamoth, and the Creation of the Demiurge. The Addition of Fire to the Various Elements and Bodies of Nature. Their most eminent powers, moreover, they confine within the following limits, as in a citadel. In the most elevated of all summits presides the tricenary Pleroma, [6836] Horos marking off its boundary line. Beneath it, Achamoth occupies the intermediate space for her abode, [6837] treading down her son. For under her comes the Demiurge in his own Hebdomad, or rather the Devil, sojourning in this world in common with ourselves, formed, as has been said above, of the same elements and the same body, out of the most profitable calamities of Sophia; inasmuch as, (if it had not been for these,) our spirit would have had no space for inhaling and ejecting [6838] air--that delicate vest of all corporeal creatures, that revealer of all colours, that instrument of the seasons--if the sadness of Sophia had not filtered it, just as her fear did the animal existence, and her conversion the Demiurge himself. Into all these elements and bodies fire was fanned. Now, since they have not as yet explained to us the original sensation of this [6839] in Sophia, I will on my own responsibility [6840] conjecture that its spark was struck out of the delicate emotions [6841] of her (feverish grief). For you may be quite sure that, amidst all her vexations, she must have had a good deal of fever. [6842] __________________________________________________________________ [6836] Above, in chap. viii., he has mentioned the Pleroma as "the fulness of the thirtyfold divinity." [6837] Metatur. [6838] Reciprocandi. [6839] Fire. [6840] Ego. [6841] Motiunculis. [6842] Febricitasse. __________________________________________________________________ Chapter XXIV.--The Formation of Man by the Demiurge. Human Flesh Not Made of the Ground, But of a Nondescript Philosophic Substance. Such being their conceits respecting God, or, if you like, [6843] the gods, of what sort are their figments concerning man? For, after he had made the world, the Demiurge turns his hands to man, and chooses for him as his substance not any portion of "the dry land," as they say, of which alone we have any knowledge (although it was, at that time, not yet dried by the waters becoming separated from the earthy residuum, and only afterwards became dry), but of the invisible substance of that matter, which philosophy indeed dreams of, from its fluid and fusible composition, the origin of which I am unable to imagine, because it exists nowhere. Now, since fluidity and fusibility are qualities of liquid matter, and since everything liquid flowed from Sophia's tears, we must, as a necessary conclusion, believe that muddy earth is constituted of Sophia's eye-rheums and viscid discharges, [6844] which are just as much the dregs of tears as mud is the sediment of waters. Thus does the Demiurge mould man as a potter does his clay, and animates him with his own breath. Made after his image and likeness, he will therefore be both material and animal. A fourfold being! For in respect of his "image," he must be deemed clayey, [6845] that is to say, material, although the Demiurge is not composed of matter; but as to his "likeness," he is animal, for such, too, is the Demiurge. You have two (of his constituent elements). Moreover, a coating of flesh was, as they allege, afterwards placed over the clayey substratum, and it is this tunic of skin which is susceptible of sensation. __________________________________________________________________ [6843] Vel. [6844] Ex pituitis et gramis. [6845] Choicus. __________________________________________________________________ Chapter XXV.--An Extravagant Way of Accounting for the Communication of the Spiritual Nature to Man. It Was Furtively Managed by Achamoth, Through the Unconscious Agency of Her Son. In Achamoth, moreover, there was inherent a certain property of a spiritual germ, of her mother Sophia's substance; and Achamoth herself had carefully severed off (the same quality), and implanted it in her son the Demiurge, although he was actually unconscious of it. It is for you to imagine [6846] the industry of this clandestine arrangement. For to this end had she deposited and concealed (this germ), that, whenever the Demiurge came to impart life to Adam by his inbreathing, he might at the same time draw off from the vital principle [6847] the spiritual seed, and, as by a pipe, inject it into the clayey nature; in order that, being then fecundated in the material body as in a womb, and having fully grown there, it might be found fit for one day receiving the perfect Word. [6848] When, therefore, the Demiurge commits to Adam the transmission of his own vital principle, [6849] the spiritual man lay hid, although inserted by his breath, and at the same time introduced into the body, because the Demiurge knew no more about his mother's seed than about herself. To this seed they give the name of Ecclesia (the Church), the mirror of the church above, and the perfection [6850] of man; tracing this perfection from Achamoth, just as they do the animal nature from the Demiurge, the clayey material of the body (they derive) from the primordial substance, [6851] the flesh from Matter. So that you have a new Geryon here, only a fourfold (rather than a threefold) monster. __________________________________________________________________ [6846] Accipe. [6847] Anima derivaret. [6848] Sermoni perfecto. [6849] Traducem animæ suæ. [6850] Censum. [6851] Or, the substance of 'Arche. __________________________________________________________________ Chapter XXVI.--The Three Several Natures--The Material, the Animal, and the Spiritual, and Their Several Destinations. The Strange Valentinian Opinion About the Structure of Soter's Nature. In like manner they assign to each of them a separate end. [6852] To the material, that is to say the carnal (nature), which they also call "the left-handed," they assign undoubted destruction; to the animal (nature), which they also call "the right-handed," a doubtful issue, inasmuch as it oscillates between the material and the spiritual, and is sure to fall at last on the side to which it has mainly gravitated. As regards the spiritual, however, (they say) that it enters into the formation of the animal, in order that it may be educated in company with it and be disciplined by repeated intercourse with it. For the animal (nature) was in want of training even by the senses: for this purpose, accordingly, was the whole structure of the world provided; for this purpose also did Soter (the Saviour) present Himself in the world--even for the salvation of the animal (nature). By yet another arrangement they will have it that He, in some prodigious way, [6853] clothed Himself with the primary portions [6854] of those substances, the whole of which He was going to restore to salvation; in such wise that He assumed the spiritual nature from Achamoth, whilst He derived the animal (being), Christ, afterwards from the Demiurge; His corporal substance, however, which was constructed of an animal nature (only with wonderful and indescribable skill), He wore for a dispensational purpose, in order that He might, in spite of His own unwillingness, [6855] be capable of meeting persons, and of being seen and touched by them, and even of dying. But there was nothing material assumed by Him, inasmuch as that was incapable of salvation. As if He could possibly have been more required by any others than by those who were in want of salvation! And all this, in order that by severing the condition of our flesh from Christ they may also deprive it of the hope of salvation! __________________________________________________________________ [6852] Exitum. [6853] Monstruosum illum. [6854] Prosicias induisse. Irenæus says, "Assumed the first-fruits," tas aparchas. [6855] Ingratis. __________________________________________________________________ Chapter XXVII.--The Christ of the Demiurge, Sent into the World by the Virgin. Not of Her. He Found in Her, Not a Mother, But Only a Passage or Channel. Jesus Descended Upon Christ, at His Baptism, Like a Dove; But, Being Incapable of Suffering, He Left Christ to Die on the Cross Alone. I now adduce [6856] (what they say) concerning Christ, upon whom some of them engraft Jesus with so much licence, that they foist into Him a spiritual seed together with an animal inflatus. Indeed, I will not undertake to describe [6857] these incongruous crammings, [6858] which they have contrived in relation both to their men and their gods. Even the Demiurge has a Christ of His own--His natural Son. An animal, in short, produced by Himself, proclaimed by the prophets--His position being one which must be decided by prepositions; in other words, He was produced by means of a virgin, rather than of a virgin! On the ground that, having descended into the virgin rather in the manner of a passage through her than of a birth by her, He came into existence through her, not of her--not experiencing a mother in her, but nothing more than a way. Upon this same Christ, therefore (so they say), Jesus descended in the sacrament of baptism, in the likeness of a dove. Moreover, there was even in Christ accruing from Achamoth the condiment of a spiritual seed, in order of course to prevent the corruption of all the other stuffing. [6859] For after the precedent of the principal Tetrad, they guard him with four substances--the spiritual one of Achamoth, the animal one of the Demiurge, the corporeal one, which cannot be described, and that of Soter, or, in other phrase, the columbine. [6860] As for Soter (Jesus), he remained in Christ to the last, impassible, incapable of injury, incapable of apprehension. By and by, when it came to a question of capture, he departed from him during the examination before Pilate. In like manner, his mother's seed did not admit of being injured, being equally exempt from all manner of outrage, [6861] and being undiscovered even by the Demiurge himself. The animal and carnal Christ, however, does suffer after the fashion [6862] of the superior Christ, who, for the purpose of producing Achamoth, had been stretched upon the cross, that is, Horos, in a substantial though not a cognizable [6863] form. In this manner do they reduce all things to mere images--Christians themselves being indeed nothing but imaginary beings! __________________________________________________________________ [6856] Reddo. [6857] Nescio quæ. [6858] Fartilia. [6859] Farsura. [6860] That which descended like a dove. [6861] Æque insubditivam. [6862] In delineationem. [6863] Agnitionali. __________________________________________________________________ Chapter XXVIII.--The Demiurge Cured of His Ignorance by the Saviour's Advent, from Whom He Hears of the Great Future in Store for Himself. Meanwhile the Demiurge, being still ignorant of everything, although he will actually have to make some announcement himself by the prophets, but is quite incapable of even this part of his duty (because they divide authority over the prophets [6864] between Achamoth, the Seed, and the Demiurge), no sooner heard of the advent of Soter (Saviour) than he runs to him with haste and joy, with all his might, like the centurion in the Gospel. [6865] And being enlightened by him on all points, he learns from him also of his own prospect how that he is to succeed to his mother's place. Being thenceforth free from all care, he carries on the administration of this world, mainly under the plea of protecting the church, for as long a time as may be necessary and proper. __________________________________________________________________ [6864] Prophetiale patrocinium. [6865] Matt. viii. 5, 6. __________________________________________________________________ Chapter XXIX.--The Three Natures Again Adverted to. They are All Exemplified Amongst Men. For Instance, by Cain, and Abel, and Seth. I will now collect from different sources, by way of conclusion, what they affirm concerning the dispensation [6866] of the whole human race. Having at first stated their views as to man's threefold nature--which was, however, united in one [6867] in the case of Adam--they then proceed after him to divide it (into three) with their especial characteristics, finding opportunity for such distinction in the posterity of Adam himself, in which occurs a threefold division as to moral differences. Cain and Abel, and Seth, who were in a certain sense the sources of the human race, become the fountain-heads of just as many qualities [6868] of nature and essential character. [6869] The material nature, [6870] which had become reprobate for salvation, they assign to Cain; the animal nature, which was poised between divergent hopes, they find [6871] in Abel; the spiritual, preordained for certain salvation, they store up [6872] in Seth. In this way also they make a twofold distinction among souls, as to their property of good and evil--according to the material condition derived from Cain, or the animal from Abel. Men's spiritual state they derive over and above the other conditions, [6873] from Seth adventitiously, [6874] not in the way of nature, but of grace, [6875] in such wise that Achamoth infuses it [6876] among superior beings like rain [6877] into good souls, that is, those who are enrolled in the animal class. Whereas the material class--in other words, those which are bad souls--they say, never receive the blessings of salvation; [6878] for that nature they have pronounced to be incapable of any change or reform in its natural condition. [6879] This grain, then, of spiritual seed is modest and very small when cast from her hand, but under her instruction [6880] increases and advances into full conviction, as we have already said; [6881] and the souls, on this very account, so much excelled all others, that the Demiurge, even then in his ignorance, held them in great esteem. For it was from their list that he had been accustomed to select men for kings and for priests; and these even now, if they have once attained to a full and complete knowledge of these foolish conceits of theirs, [6882] since they are already naturalized in the fraternal bond of the spiritual state, will obtain a sure salvation, nay, one which is on all accounts their due. __________________________________________________________________ [6866] De dispositione. [6867] Inunitam. [6868] Argumenta. [6869] Essentiæ. [6870] Choicum: "the clayey." Having the doubtful issues, which arise from freedom of the will (Oehler). [6871] Recondunt: or, "discover." [6872] Recondunt: or, "discover." [6873] Superducunt. [6874] De obvenientia. [6875] Indulgentiam. [6876] The "quos" here relates to "spiritalem statum," but expressing the sense rather than the grammatical propriety, refers to the plural idea of "good souls" (Oehler). [6877] Depluat. [6878] Salutaria. [6879] We have tried to retain the emphatic repetition, "inreformabilem naturæ naturam." [6880] Eruditu hujus. [6881] Above, in ch. xxv. p. 515. [6882] Istarum næniarum. __________________________________________________________________ Chapter XXX.--The Lax and Dangerous Views of This Sect Respecting Good Works. That These are Unnecessary to the Spiritual Man. For this reason it is that they neither regard works [6883] as necessary for themselves, nor do they observe any of the calls of duty, eluding even the necessity of martyrdom on any pretence which may suit their pleasure. For this rule, (they say), is enjoined upon the animal seed, in order that the salvation, which we do not possess by any privilege of our state, [6884] we may work out by right [6885] of our conduct. Upon us, who are of an imperfect nature, [6886] is imprinted the mark of this (animal) seed, because we are reckoned as sprung from the loves of Theletus, [6887] and consequently as an abortion, just as their mother was. But woe to us indeed, should we in any point transgress the yoke of discipline, should we grow dull in the works of holiness and justice, should we desire to make our confession anywhere else, I know not where, and not before the powers of this world at the tribunals of the chief magistrates! [6888] As for them, however, they may prove their nobility by the dissoluteness [6889] of their life and their diligence [6890] in sin, since Achamoth fawns on them as her own; for she, too, found sin no unprofitable pursuit. Now it is held amongst them, that, for the purpose of honouring the celestial marriages, [6891] it is necessary to contemplate and celebrate the mystery always by cleaving to a companion, that, is to a woman; otherwise (they account any man) degenerate, and a bastard [6892] to the truth, who spends his life in the world without loving a woman or uniting himself to her. Then what is to become of the eunuchs whom we see amongst them? __________________________________________________________________ [6883] Operationes: the doing of (good) works." [6884] As, forsooth, we should in the spiritual state. [6885] Suffragio. [6886] Being animal, not spiritual. [6887] See above. ch. ix. x. p. 508. [6888] See Scorpiace, ch. x. infra. [6889] Passivitate. [6890] "Diligentia" may mean "proclivity" (Rigalt.). [6891] Of the Æons. [6892] Nec legitimum: "not a lawful son." __________________________________________________________________ Chapter XXXI.--At the Last Day Great Changes Take Place Amongst the Æons as Well as Among Men. How Achamoth and the Demiurge are Affected Then. Irony on the Subject. It remains that we say something about the end of the world, [6893] and the dispensing of reward. As soon as Achamoth has completed the full harvest of her seed, and has then proceeded to gather it into her garner, or, after it has been taken to the mill and ground to flour, has hidden it in the kneading-trough with yeast until the whole be leavened, then shall the end speedily come. [6894] Then, to begin with, Achamoth herself removes from the middle region, [6895] from the second stage to the highest, since she is restored to the Pleroma: she is immediately received by that paragon of perfection [6896] Soter, as her spouse of course, and they two afterwards consummate [6897] new nuptials. This must be the spouse of the Scripture, [6898] the Pleroma of espousals (for you might suppose that the Julian laws [6899] were interposing, since there are these migrations from place to place). In like manner, the Demiurge, too, will then change the scene of his abode from the celestial Hebdomad [6900] to the higher regions, to his mother's now vacant saloon [6901] --by this time knowing her, without however seeing her. (A happy coincidence!) For if he had caught a glance of her, he would have preferred never to have known her. __________________________________________________________________ [6893] De consummatione. [6894] Urgebit. [6895] See above, ch. xxiii. p. 514. [6896] Compacticius ille. [6897] Fient. [6898] Query, the Holy Scriptures, or the writings of the Valentinians? [6899] Very severe against adultery, and even against celibacy. [6900] In ch. xx. this "scenam de Hebdomade cælesti" is called "cælorum septemplicem scenam" ="the sevenfold stage of heaven." [6901] Coenaculum. See above, ch. vii. p. 506. __________________________________________________________________ Chapter XXXII.--Indignant Irony Exposing the Valentinian Fable About the Judicial Treatment of Mankind at the Last Judgment. The Immorality of the Doctrine. As for the human race, its end will be to the following effect:--To all which bear the earthy [6902] and material mark there accrues an entire destruction, because "all flesh is grass," [6903] and amongst these is the soul of mortal man, except when it has found salvation by faith. The souls of just men, that is to say, our souls, will be conveyed to the Demiurge in the abodes of the middle region. We are duly thankful; we shall be content to be classed with our god, in whom lies our own origin. [6904] Into the palace of the Pleroma nothing of the animal nature is admitted--nothing but the spiritual swarm of Valentinus. There, then, the first process is the despoiling of men themselves, that is, men within the Pleroma. [6905] Now this despoiling consists of the putting off of the souls in which they appear to be clothed, which they will give back to their Demiurge as they had obtained [6906] them from him. They will then become wholly intellectual spirits--impalpable, [6907] invisible [6908] --and in this state will be readmitted invisibly to the Pleroma--stealthily, if the case admits of the idea. [6909] What then? They will be dispersed amongst the angels, the attendants on Soter. As sons, do you suppose? Not at all. As servants, then? No, not even so. Well, as phantoms? Would that it were nothing more! Then in what capacity, if you are ashamed to tell us? In the capacity of brides. Then will they end [6910] their Sabine rapes with the sanction of wedlock. This will be the guerdon of the spiritual, this the recompense of their faith! Such fables have their use. Although but a Marcus or a Gaius, [6911] full-grown in this flesh of ours, with a beard and such like proofs (of virility,) it may be a stern husband, a father, a grandfather, a great-grandfather (never mind what, in fact, if only a male), you may perhaps in the bridal-chamber of the Pleroma--I have already said so tacitly [6912] --even become the parent by an angel of some Æon of high numerical rank. [6913] For the right celebration of these nuptials, instead of the torch and veil, I suppose that secret fire is then to burst forth, which, after devastating the whole existence of things, will itself also be reduced to nothing at last, after everything has been reduced to ashes; and so their fable too will be ended. [6914] But I, too, am no doubt a rash man, in having exposed so great a mystery in so derisive a way: I ought to be afraid that Achamoth, who did not choose to make herself known even to her own son, would turn mad, that Theletus would be enraged, that Fortune [6915] would be irritated. But I am yet a liege-man of the Demiurge. I have to return after death to the place where there is no more giving in marriage, where I have to be clothed upon rather than to be despoiled,--where, even if I am despoiled of my sex, I am classed with angels--not a male angel, nor a female one. There will be no one to do aught against me, nor will they then find any male energy in me. __________________________________________________________________ [6902] Choicæ: "clayey." [6903] Isa. xl. 6. [6904] See above, in ch. xxiv. p. 515. [6905] Interiores. [6906] Averterant. [6907] Neque detentui obnoxii. [6908] Neque conspectui obnoxii. [6909] Si ita est: or, "since such is the fact." [6910] Claudent. [6911] But slaves, in fact. [6912] This parenthetic clause, "tacendo jam dixi," perhaps means, "I say this with shame," "I would rather not have to say it." [6913] The common reading is, "Onesimum Æonem," an Æon called Onesimus, in supposed allusion to Philemon's Onesimus. But this is too far-fetched. Oehler discovers in "Onesimum" the corruption of some higher number ending in "esimum." [6914] This is Oehler's idea of "et nulla jam fabula." Rigaltius, however, gives a good sense to this clause: "All will come true at last; there will be no fable." [6915] The same as Macariotes, in ch. viii. above, p. 507. __________________________________________________________________ Chapter XXXIII.--These Remaining Chapters an Appendix to the Main Work. In This Chapter Tertullian Notices a Difference Among Sundry Followers of Ptolemy, a Disciple of Valentinus. I shall now at last produce, by way of finale, [6916] after so long a story, those points which, not to interrupt the course of it, and by the interruption distract the reader's attention, I have preferred reserving to this place. They have been variously advanced by those who have improved on [6917] the doctrines of Ptolemy. For there have been in his school "disciples above their master," who have attributed to their Bythus two wives--Cogitatio (Thought) and Voluntas (Will). For Cogitatio alone was not sufficient wherewith to produce any offspring, although from the two wives procreation was most easy to him. The former bore him Monogenes (Only-Begotten) and Veritas (Truth). Veritas was a female after the likeness of Cogitatio; Monogenes a male bearing a resemblance to Voluntas. For it is the strength of Voluntas which procures the masculine nature, [6918] inasmuch as she affords efficiency to Cogitatio. __________________________________________________________________ [6916] Velut epicitharisma. [6917] Emendatoribus. [6918] Censum. __________________________________________________________________ Chapter XXXIV.--Other Varying Opinions Among the Valentinians Respecting the Deity, Characteristic Raillery. Others of purer mind, mindful of the honour of the Deity, have, for the purpose of freeing him from the discredit of even single wedlock, preferred assigning no sex whatever to Bythus; and therefore very likely they talk of "this deity" in the neuter gender rather than "this god." Others again, on the other hand, speak of him as both masculine and feminine, so that the worthy chronicler Fenestella must not suppose that an hermaphrodite was only to be found among the good people of Luna. __________________________________________________________________ Chapter XXXV.--Yet More Discrepancies. Just Now the Sex of Bythus Was an Object of Dispute; Now His Rank Comes in Question. Absurd Substitutes for Bythus Criticised by Tertullian. There are some who do not claim the first place for Bythus, but only a lower one. They put their Ogdoad in the foremost rank; itself, however, derived from a Tetrad, but under different names. For they put Pro-arche (Before the Beginning) first, Anennoetos (Inconceivable) second, Arrhetos (Indescribable) third, Aoratos (Invisible) fourth. Then after Pro-arche they say Arche (Beginning) came forth and occupied the first and the fifth place; from Anennoetos came Acataleptos (Incomprehensible) in the second and the sixth place; from Arrhetos came Anonomastos (Nameless) in the third and the seventh place; from Aoratos [6919] came Agennetos (Unbegotten) in the fourth and the eight place. Now by what method he arranges this, that each of these Æons should be born in two places, and that, too, at such intervals, I prefer to be ignorant of than to be informed. For what can be right in a system which is propounded with such absurd particulars? __________________________________________________________________ [6919] Tertullian, however, here gives the Latin synonyme, Invisibilis. __________________________________________________________________ Chapter XXXVI.--Less Reprehensible Theories in the Heresy. Bad is the Best of Valentinianism. How much more sensible are they who, rejecting all this tiresome nonsense, have refused to believe that any one Æon has descended from another by steps like these, which are really neither more nor less Gemonian; [6920] but that on a given signal [6921] the eight-fold emanation, of which we have heard, [6922] issued all at once from the Father and His Ennoea (Thought), [6923] --that it is, in fact, from His mere motion that they gain their designations. When, as they say, He thought of producing offspring, He on that account gained the name of Father. After producing, because the issue which He produced was true, He received the name of Truth. When He wanted Himself to be manifested, He on that account was announced as Man. Those, moreover, whom He preconceived in His thought when He produced them, were then designated the Church. As man, He uttered His Word; and so this Word is His first-begotten Son, and to the Word was added Life. And by this process the first Ogdoad was completed. However, the whole of this tiresome story is utterly poor and weak. __________________________________________________________________ [6920] The "Gemonian steps" on the Aventine led to the Tiber, to which the bodies of executed criminals were dragged by hooks, to be cast into the river. [6921] Mappa, quod aiunt, missa: a proverbial expression. [6922] Istam. [6923] See above, ch. vii. p. 506. __________________________________________________________________ Chapter XXXVII.--Other Turgid and Ridiculous Theories About the Origin of the Æons and Creation, Stated and Condemned. Now listen to some other buffooneries [6924] of a master who is a great swell among them, [6925] and who has pronounced his dicta with an even priestly authority. They run thus: There comes, says he, before all things Pro-arche, the inconceivable, and indescribable, and nameless, which I for my own part call Monotes (Solitude). With this was associated another power, to which also I give the name of Henotes (Unity). Now, inasmuch as Monotes and Henotes--that is to say, Solitude and Union--were only one being, they produced, and yet not in the way of production, [6926] the intellectual, innascible, invisible beginning of all things, which human language [6927] has called Monad (Solitude). [6928] This has inherent in itself a consubstantial force, which it calls Unity [6929] These powers, accordingly, Solitude or Solitariness, and Unity, or Union, propagated all the other emanations of Æons. [6930] Wonderful distinction, to be sure! Whatever change Union and Unity may undergo, Solitariness and Solitude is profoundly supreme. Whatever designation you give the power, it is one and the same. __________________________________________________________________ [6924] Oehler gives good reasons for the reading "ingenia circulatoria," instead of the various readings of other editors. [6925] Insignioris apud eos magistri. [6926] Non proferentes. Another reading is "non proserentes" (not generating). [6927] Sermo. [6928] Or, solitariness. [6929] Or, Union. [6930] Compare our Irenæus, I. 2, 3. [Vol. I. p. 316.] __________________________________________________________________ Chapter XXXVIII.--Diversity in the Opinions of Secundus, as Compared with the General Doctrine of Valentinus. Secundus is a trifle more human, as he is briefer: he divides the Ogdoad into a pair of Tetrads, a right hand one and a left hand one, one light and the other darkness. Only he is unwilling to derive the power which apostatized and fell away [6931] from any one of the Æons, but from the fruits which issued from their substance. __________________________________________________________________ [6931] Achamoth. __________________________________________________________________ Chapter XXXIX.--Their Diversity of Sentiment Affects the Very Central Doctrine of Christianity, Even the Person and Character of the Lord Jesus. This Diversity Vitiates Every Gnostic School. Now, concerning even the Lord Jesus, into how great a diversity of opinion are they divided! One party form Him of the blossoms of all the Æons. [6932] Another party will have it that He is made up only of those ten whom the Word and the Life [6933] produced; [6934] from which circumstance the titles of the Word and the Life were suitably transferred to Him. Others, again, that He rather sprang from the twelve, the offspring of Man and the Church, [6935] and therefore, they say, He was designated "Son of man." Others, moreover, maintain that He was formed by Christ and the Holy Spirit, who have to provide for the establishment of the universe, [6936] and that He inherits by right His Father's appellation. Some there are who have imagined that another origin must be found for the title "Son of man;" for they have had the presumption to call the Father Himself Man, by reason of the profound mystery of this title: so that what can you hope for more ample concerning faith in that God, with whom you are now yourself on a par? Such conceits are constantly cropping out [6937] amongst them, from the redundance of their mother's seed. [6938] And so it happens that the doctrines which have grown up amongst the Valentinians have already extended their rank growth to the woods of the Gnostics. __________________________________________________________________ [6932] See above, ch. xii. p. 510. [6933] The Æons Sermo and Vita. [6934] See above, ch. vii. p. 506. [6935] See above, ch. viii. p. 507. [6936] See above, ch. xiv. p. 511. [6937] Superfruticant. [6938] Archamoth is referred to. __________________________________________________________________ tertullian christ_flesh anf03 tertullian-christ_flesh On the Flesh of Christ /ccel/schaff/anf03.v.vii.html __________________________________________________________________ On the Flesh of Christ __________________________________________________________________ V. On the Flesh of Christ. [6939] This was written by our author in confutation of certain heretics who denied the reality of Christ's flesh, or at least its identity with human flesh--fearing that, if they admitted the reality of Christ's flesh, they must also admit his resurrection in the flesh; and, consequently, the resurrection of the human body after death. [Translated by Dr. Holmes.] ------------------------ Chapter I.--The General Purport of This Work. The Heretics, Marcion, Apelles, and Valentinus, Wishing to Impugn the Doctrine of the Resurrection, Deprive Christ of All Capacity for Such a Change by Denying His Flesh. They who are so anxious to shake that belief in the resurrection which was firmly settled [6940] before the appearance of our modern Sadducees, [6941] as even to deny that the expectation thereof has any relation whatever to the flesh, have great cause for besetting the flesh of Christ also with doubtful questions, as if it either had no existence at all, or possessed a nature altogether different from human flesh. For they cannot but be apprehensive that, if it be once determined that Christ's flesh was human, a presumption would immediately arise in opposition to them, that that flesh must by all means rise again, which has already risen in Christ. Therefore we shall have to guard our belief in the resurrection [6942] from the same armoury, whence they get their weapons of destruction. Let us examine our Lord's bodily substance, for about His spiritual nature all are agreed. [6943] It is His flesh that is in question. Its verity and quality are the points in dispute. Did it ever exist? whence was it derived? and of what kind was it? If we succeed in demonstrating it, we shall lay down a law for our own resurrection. Marcion, in order that he might deny the flesh of Christ, denied also His nativity, or else he denied His flesh in order that he might deny His nativity; because, of course, he was afraid that His nativity and His flesh bore mutual testimony to each other's reality, since there is no nativity without flesh, and no flesh without nativity. As if indeed, under the prompting of that licence which is ever the same in all heresy, he too might not very well have either denied the nativity, although admitting the flesh,--like Apelles, who was first a disciple of his, and afterwards an apostate,--or, while admitting both the flesh and the nativity, have interpreted them in a different sense, as did Valentinus, who resembled Apelles both in his discipleship and desertion of Marcion. At all events, he who represented the flesh of Christ to be imaginary was equally able to pass off His nativity as a phantom; so that the virgin's conception, and pregnancy, and child-bearing, and then the whole course [6944] of her infant too, would have to be regarded as putative. [6945] These facts pertaining to the nativity of Christ would escape the notice of the same eyes and the same senses as failed to grasp the full idea [6946] of His flesh. __________________________________________________________________ [6939] In his work On the Resurrection of the Flesh (chap. ii.), Tertullian refers to this tract, and calls it "De Carne Domini adversus quatuor hæreses": the four heresies being those of Marcion, Apelles, Basilides, and Valentinus. Pamelius, indeed, designates the tract by this fuller title instead of the usual one, "De Carne Christi." [This tract contains references to works written while our author was Montanistic, but it contains no positive Montanism. It should not be dated earlier than a.d. 207.] [6940] Moratam. [6941] The allusion is to Matt. xxii. 23; comp. De Præscr. Hæret. 33 (Fr. Junius). [6942] Tertullian's phrase is "carnis vota"--the future prospects of the flesh. [6943] Certum est. [6944] Ordo. [6945] To dokein haberentur. This term gave name to the Docetic errors. [6946] Opinio. __________________________________________________________________ Chapter II.--Marcion, Who Would Blot Out the Record of Christ's Nativity, is Rebuked for So Startling a Heresy. Clearly enough is the nativity announced by Gabriel. [6947] But what has he to do with the Creator's angel? [6948] The conception in the virgin's womb is also set plainly before us. But what concern has he with the Creator's prophet, Isaiah? [6949] He [6950] will not brook delay, since suddenly (without any prophetic announcement) did he bring down Christ from heaven. [6951] "Away," says he, "with that eternal plaguey taxing of Cæsar, and the scanty inn, and the squalid swaddling-clothes, and the hard stable. [6952] We do not care a jot for [6953] that multitude of the heavenly host which praised their Lord at night. [6954] Let the shepherds take better care of their flock, [6955] and let the wise men spare their legs so long a journey; [6956] let them keep their gold to themselves. [6957] Let Herod, too, mend his manners, so that Jeremy may not glory over him. [6958] Spare also the babe from circumcision, that he may escape the pain thereof; nor let him be brought into the temple, lest he burden his parents with the expense of the offering; [6959] nor let him be handed to Simeon, lest the old man be saddened at the point of death. [6960] Let that old woman also hold her tongue, lest she should bewitch the child." [6961] After such a fashion as this, I suppose you have had, O Marcion, the hardihood of blotting out the original records (of the history) of Christ, that His flesh may lose the proofs of its reality. But, prithee, on what grounds (do you do this)? Show me your authority. If you are a prophet, foretell us a thing; if you are an apostle, open your message in public; if a follower of apostles, [6962] side with apostles in thought; if you are only a (private) Christian, believe what has been handed down to us: if, however, you are nothing of all this, then (as I have the best reason to say) cease to live. [6963] For indeed you are already dead, since you are no Christian, because you do not believe that which by being believed makes men Christian,--nay, you are the more dead, the more you are not a Christian; having fallen away, after you had been one, by rejecting [6964] what you formerly believed, even as you yourself acknowledge in a certain letter of yours, and as your followers do not deny, whilst our (brethren) can prove it. [6965] Rejecting, therefore, what you once believed, you have completed the act of rejection, by now no longer believing: the fact, however, of your having ceased to believe has not made your rejection of the faith right and proper; nay, rather, [6966] by your act of rejection you prove that what you believed previous to the said act was of a different character. [6967] What you believed to be of a different character, had been handed down just as you believed it. Now [6968] that which had been handed down was true, inasmuch as it had been transmitted by those whose duty it was to hand it down. Therefore, when rejecting that which had been handed down, you rejected that which was true. You had no authority for what you did. However, we have already in another treatise availed ourselves more fully of these prescriptive rules against all heresies. Our repetition of them hereafter that large (treatise) is superfluous, [6969] when we ask the reason why you have formed the opinion that Christ was not born. __________________________________________________________________ [6947] Luke i. 26-38. [6948] This is said in opposition to Marcion, who held the Creator's angel, and everything else pertaining to him, to be evil. [6949] A reference to Isa. vii. 14. [6950] Marcion. [6951] See also our Anti-Marcion, iv. 7. [6952] Luke ii. 1-7. [6953] Viderit. [6954] Luke ii. 13. [6955] Luke ii. 8. [6956] Matt. ii. 1. [6957] Matt. ii. 11. [6958] Matt. ii. 16-18, and Jer. xxxi. 15. [6959] Luke ii. 22-24. [6960] Luke ii. 25-35. [6961] Luke ii. 36-38. [6962] Apostolicus. [6963] Morere. [6964] Rescindendo. [6965] Compare our Anti-Marcion, i. 1, iv. 4 and de Præscr. Hær. c. xxx. [6966] Atquin. [6967] Aliter fuisse. [6968] Porro. [6969] Ex abundanti. [Dr. Holmes, in this sentence actually uses the word lengthy, for which I have said large.] __________________________________________________________________ Chapter III.--Christ's Nativity Both Possible and Becoming. The Heretical Opinion of Christ's Apparent Flesh Deceptive and Dishonourable to God, Even on Marcion's Principles. Since [6970] you think that this lay within the competency of your own arbitrary choice, you must needs have supposed that being born [6971] was either impossible for God, or unbecoming to Him. With God, however, nothing is impossible but what He does not will. Let us consider, then, whether He willed to be born (for if He had the will, He also had the power, and was born). I put the argument very briefly. If God had willed not to be born, it matters not why, He would not have presented Himself in the likeness of man. Now who, when he sees a man, would deny that he had been born? What God therefore willed not to be, He would in no wise have willed the seeming to be. When a thing is distasteful, the very notion [6972] of it is scouted; because it makes no difference whether a thing exist or do not exist, if, when it does not exist, it is yet assumed to exist. It is of course of the greatest importance that there should be nothing false (or pretended) attributed to that which really does not exist. [6973] But, say you, His own consciousness (of the truth of His nature) was enough for Him. If any supposed that He had been born, because they saw Him as a man, that was their concern. [6974] Yet with how much more dignity and consistency would He have sustained the human character on the supposition that He was truly born; for if He were not born, He could not have undertaken the said character without injury to that consciousness of His which you on your side attribute to His confidence of being able to sustain, although not born, the character of having been born even against! His own consciousness! [6975] Why, I want to know, [6976] was it of so much importance, that Christ should, when perfectly aware what He really was, exhibit Himself as being that which He was not? You cannot express any apprehension that, [6977] if He had been born and truly clothed Himself with man's nature, He would have ceased to be God, losing what He was, while becoming what He was not. For God is in no danger of losing His own state and condition. But, say you, I deny that God was truly changed to man in such wise as to be born and endued with a body of flesh, on this ground, that a being who is without end is also of necessity incapable of change. For being changed into something else puts an end to the former state. Change, therefore, is not possible to a Being who cannot come to an end. Without doubt, the nature of things which are subject to change is regulated by this law, that they have no permanence in the state which is undergoing change in them, and that they come to an end from thus wanting permanence, whilst they lose that in the process of change which they previously were. But nothing is equal with God; His nature is different [6978] from the condition of all things. If, then, the things which differ from God, and from which God differs, lose what existence they had whilst they are undergoing change, wherein will consist the difference of the Divine Being from all other things except in His possessing the contrary faculty of theirs,--in other words, that God can be changed into all conditions, and yet continue just as He is? On any other supposition, He would be on the same level with those things which, when changed, lose the existence they had before; whose equal, of course, He is not in any other respect, as He certainly is not in the changeful issues [6979] of their nature. You have sometimes read and believed that the Creator's angels have been changed into human form, and have even borne about so veritable a body, that Abraham even washed their feet, [6980] and Lot was rescued from the Sodomites by their hands; [6981] an angel, moreover, wrestled with a man so strenuously with his body, that the latter desired to be let loose, so tightly was he held. [6982] Has it, then, been permitted to angels, which are inferior to God, after they have been changed into human bodily form, [6983] nevertheless to remain angels? and will you deprive God, their superior, of this faculty, as if Christ could not continue to be God, after His real assumption of the nature of man? Or else, did those angels appear as phantoms of flesh? You will not, however, have the courage to say this; for if it be so held in your belief, that the Creator's angels are in the same condition as Christ, then Christ will belong to the same God as those angels do, who are like Christ in their condition. If you had not purposely rejected in some instances, and corrupted in others, the Scriptures which are opposed to your opinion, you would have been confuted in this matter by the Gospel of John, when it declares that the Spirit descended in the body [6984] of a dove, and sat upon the Lord. [6985] When the said Spirit was in this condition, He was as truly a dove as He was also a spirit; nor did He destroy His own proper substance by the assumption of an extraneous substance. But you ask what becomes of the dove's body, after the return of the Spirit back to heaven, and similarly in the case of the angels. Their withdrawal was effected in the same manner as their appearance had been. If you had seen how their production out of nothing had been effected, you would have known also the process of their return to nothing. If the initial step was out of sight, so was also the final one. Still there was solidity in their bodily substance, whatever may have been the force by which the body became visible. What is written cannot but have been. __________________________________________________________________ [6970] Quatenus. [6971] Nativitatem. [6972] Opinio. [6973] If Christ's flesh was not real, the pretence of it was wholly wrong. [6974] Viderint homines. [6975] It did not much matter (according to the view which Tertullian attributes to Marcion) if God did practise deception in affecting the assumption of a humanity which He knew to be unreal. Men took it to be real, and that answered every purpose. God knew better: and He was moreover, strong enough to obviate all inconveniences of the deception by His unfaltering fortitude, etc. All this, however, seemed to Tertullian to be simply damaging and perilous to the character of God, even from Marcion's own point of view. [6976] Edoce. [6977] Non potes dicere ne, etc. [6978] Distat. [6979] In exitu conversionis. [6980] Gen. xviii. [6981] Gen. xix. [6982] Gen. xxxii. [6983] See below in chap. vi. and in the Anti-Marcion, iii. 9. [6984] Corpore. [6985] Matt. iii. 16. __________________________________________________________________ Chapter IV.--God's Honour in the Incarnation of His Son Vindicated. Marcion's Disparagement of Human Flesh Inconsistent as Well as Impious. Christ Has Cleansed the Flesh. The Foolishness of God is Most Wise. Since, therefore, you do not reject the assumption of a body [6986] as impossible or as hazardous to the character of God, it remains for you to repudiate and censure it as unworthy of Him. Come now, beginning from the nativity itself, declaim [6987] against the uncleanness of the generative elements within the womb, the filthy concretion of fluid and blood, of the growth of the flesh for nine months long out of that very mire. Describe the womb as it enlarges [6988] from day to day, heavy, troublesome, restless even in sleep, changeful in its feelings of dislike and desire. Inveigh now likewise against the shame itself of a woman in travail [6989] which, however, ought rather to be honoured in consideration of that peril, or to be held sacred [6990] in respect of (the mystery of) nature. Of course you are horrified also at the infant, which is shed into life with the embarrassments which accompany it from the womb; [6991] you likewise, of course, loathe it even after it is washed, when it is dressed out in its swaddling-clothes, graced with repeated anointing, [6992] smiled on with nurse's fawns. This reverend course of nature, [6993] you, O Marcion, (are pleased to) spit upon; and yet, in what way were you born? You detest a human being at his birth; then after what fashion do you love anybody? Yourself, of course, you had no love of, when you departed from the Church and the faith of Christ. But never mind, [6994] if you are not on good terms with yourself, or even if you were born in a way different from other people. Christ, at any rate, has loved even that man who was condensed in his mother's womb amidst all its uncleannesses, even that man who was brought into life out of the said womb, even that man who was nursed amidst the nurse's simpers. [6995] For his sake He came down (from heaven), for his sake He preached, for his sake "He humbled Himself even unto death--the death of the cross." [6996] He loved, of course, the being whom He redeemed at so great a cost. If Christ is the Creator's Son, it was with justice that He loved His own (creature); if He comes from another god, His love was excessive, since He redeemed a being who belonged to another. Well, then, loving man He loved his nativity also, and his flesh as well. Nothing can be loved apart from that through which whatever exists has its existence. Either take away nativity, and then show us your man; or else withdraw the flesh, and then present to our view the being whom God has redeemed--since it is these very conditions [6997] which constitute the man whom God has redeemed. And are you for turning these conditions into occasions of blushing to the very creature whom He has redeemed, (censuring them), too, as unworthy of Him who certainly would not have redeemed them had He not loved them? Our birth He reforms from death by a second birth from heaven; [6998] our flesh He restores from every harassing malady; when leprous, He cleanses it of the stain; when blind, He rekindles its light; when palsied, He renews its strength; when possessed with devils, He exorcises it; when dead, He reanimates it,--then shall we blush to own it? If, to be sure, [6999] He had chosen to be born of a mere animal, and were to preach the kingdom of heaven invested with the body of a beast either wild or tame, your censure (I imagine) would have instantly met Him with this demurrer: "This is disgraceful for God, and this is unworthy of the Son of God, and simply foolish." For no other reason than because one thus judges. It is of course foolish, if we are to judge God by our own conceptions. But, Marcion, consider well this Scripture, if indeed you have not erased it: "God hath chosen the foolish things of the world, to confound the wise." [7000] Now what are those foolish things? Are they the conversion of men to the worship of the true God, the rejection of error, the whole training in righteousness, chastity, mercy, patience, and innocence? These things certainly are not "foolish." Inquire again, then, of what things he spoke, and when you imagine that you have discovered what they are will you find anything to be so "foolish" as believing in a God that has been born, and that of a virgin, and of a fleshly nature too, who wallowed in all the before-mentioned humiliations of nature? But some one may say, "These are not the foolish things; they must be other things which God has chosen to confound the wisdom of the world." And yet, according to the world's wisdom, it is more easy to believe that Jupiter became a bull or a swan, if we listen to Marcion, than that Christ really became a man. __________________________________________________________________ [6986] Corporationem. [6987] Compare similar passages in the Anti-Marcion, iii. 1 and iv. 21. [6988] Insolescentem. [6989] Enitentis. [6990] Religiosum. [6991] Cum suis impedimentis profusum. [6992] Unctionibus formatur. [6993] Hanc venerationem naturæ. Compare Tertullian's phrase, "Illa sanctissima et reverenda opera naturæ," in the Anti-Marcion, iii. 11. [6994] Videris. [6995] Per ludibria nutritum. Compare the phrase just before, "smiled on with nurse's fawns"--"blanditiis deridetur." Oehler, however, compares the phrase with Tertullian's expression ("puerperii spurcos, anxios, ludicros exitus,") in the Anti-Marcion, iv. 21. [6996] Phil. ii. 8. [6997] Hæc: i.e. man's nativity and his flesh. [6998] Literally, "by a heavenly regeneration." [6999] Revera. [I cannot let the words which follow, stand in the text; they are sufficiently rendered.] [7000] 1 Cor. i. 27. __________________________________________________________________ Chapter V.--Christ Truly Lived and Died in Human Flesh. Incidents of His Human Life on Earth, and Refutation of Marcion's Docetic Parody of the Same. There are, to be sure, other things also quite as foolish (as the birth of Christ), which have reference to the humiliations and sufferings of God. Or else, let them call a crucified God "wisdom." But Marcion will apply the knife [7001] to this doctrine also, and even with greater reason. For which is more unworthy of God, which is more likely to raise a blush of shame, that God should be born, or that He should die? that He should bear the flesh, or the cross? be circumcised, or be crucified? be cradled, or be coffined? [7002] be laid in a manger, or in a tomb? Talk of "wisdom!" You will show more of that if you refuse to believe this also. But, after all, you will not be "wise" unless you become a "fool" to the world, by believing "the foolish things of God." Have you, then, cut away [7003] all sufferings from Christ, on the ground that, as a mere phantom, He was incapable of experiencing them? We have said above that He might possibly have undergone the unreal mockeries [7004] of an imaginary birth and infancy. But answer me at once, you that murder truth: Was not God really crucified? And, having been really crucified, did He not really die? And, having indeed really died, did He not really rise again? Falsely did Paul [7005] "determine to know nothing amongst us but Jesus and Him crucified;" [7006] falsely has he impressed upon us that He was buried; falsely inculcated that He rose again. False, therefore, is our faith also. And all that we hope for from Christ will be a phantom. O thou most infamous of men, who acquittest of all guilt [7007] the murderers of God! For nothing did Christ suffer from them, if He really suffered nothing at all. Spare the whole world's one only hope, thou who art destroying the indispensable dishonour of our faith. [7008] Whatsoever is unworthy of God, is of gain to me. I am safe, if I am not ashamed of my Lord. "Whosoever," says He, "shall be ashamed of me, of him will I also be ashamed." [7009] Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame. The Son of God was crucified; I am not ashamed because men must needs be ashamed of it. And the Son of God died; it is by all means to be believed, because it is absurd. [7010] And He was buried, and rose again; the fact is certain, because it is impossible. But how will all this be true in Him, if He was not Himself true--if He really had not in Himself that which might be crucified, might die, might be buried, and might rise again? I mean this flesh suffused with blood, built up with bones, interwoven with nerves, entwined with veins, a flesh which knew how to be born, and how to die, human without doubt, as born of a human being. It will therefore be mortal in Christ, because Christ is man and the Son of man. Else why is Christ man and the Son of man, if he has nothing of man, and nothing from man? Unless it be either that man is anything else than flesh, or man's flesh comes from any other source than man, or Mary is anything else than a human being, or Marcion's man is as Marcion's god. [7011] Otherwise Christ could not be described as being man without flesh, nor the Son of man without any human parent; just as He is not God without the Spirit of God, nor the Son of God without having God for His father. Thus the nature [7012] of the two substances displayed Him as man and God,--in one respect born, in the other unborn; in one respect fleshly, in the other spiritual; in one sense weak, in the other exceeding strong; in one sense dying, in the other living. This property of the two states--the divine and the human--is distinctly asserted [7013] with equal truth of both natures alike, with the same belief both in respect of the Spirit [7014] and of the flesh. The powers of the Spirit, [7015] proved Him to be God, His sufferings attested the flesh of man. If His powers were not without the Spirit [7016] in like manner, were not His sufferings without the flesh. If His flesh with its sufferings was fictitious, for the same reason was the Spirit false with all its powers. Wherefore halve [7017] Christ with a lie? He was wholly the truth. Believe me, He chose rather to be born, than in any part to pretend--and that indeed to His own detriment--that He was bearing about a flesh hardened without bones, solid without muscles, bloody without blood, clothed without the tunic of skin, [7018] hungry without appetite, eating without teeth, speaking without a tongue, so that His word was a phantom to the ears through an imaginary voice. A phantom, too, it was of course after the resurrection, when, showing His hands and His feet for the disciples to examine, He said, "Behold and see that it is I myself, for a spirit hath not flesh and bones, as ye see me have;" [7019] without doubt, hands, and feet, and bones are not what a spirit possesses, but only the flesh. How do you interpret this statement, Marcion, you who tell us that Jesus comes only from the most excellent God, who is both simple and good? See how He rather cheats, and deceives, and juggles the eyes of all, and the senses of all, as well as their access to and contact with Him! You ought rather to have brought Christ down, not from heaven, but from some troop of mountebanks, not as God besides man, but simply as a man, a magician; not as the High Priest of our salvation, but as the conjurer in a show; not as the raiser of the dead, but as the misleader [7020] of the living,--except that, if He were a magician, He must have had a nativity! __________________________________________________________________ [7001] Aufer, Marcion. Literally, "Destroy this also, O Marcion." [7002] Educari an sepeliri. [7003] Recidisti. [7004] Vacua ludibria. [7005] Paul was of great authority in Marcion's school. [7006] 1 Cor. ii. 2. [7007] Excusas. [7008] The humiliation which God endured, so indispensable a part of the Christian faith. [7009] Matt. x. 33, Mark viii. 38, and Luke ix. 26. [7010] Ineptum. [7011] That is, imaginary and unreal. [7012] Census: "the origin." [7013] Dispuncta est. [7014] This term is almost a technical designation of the divine nature of Christ in Tertullian. (See our translation of the Anti-Marcion, p. 247, note 7, Edin.) [7015] This term is almost a technical designation of the divine nature of Christ in Tertullian. (See our translation of the Anti-Marcion, p. 247, note 7, Edin.) [7016] This term is almost a technical designation of the divine nature of Christ in Tertullian. (See our translation of the Anti-Marcion, p. 247, note 7, Edin.) [7017] Dimidias. [7018] See his Adv. Valentin, chap. 25. [7019] Luke xxiv. 39. [7020] Avocatorem. __________________________________________________________________ Chapter VI.--The Doctrine of Apelles Refuted, that Christ's Body Was of Sidereal Substance, Not Born. Nativity and Mortality are Correlative Circumstances, and in Christ's Case His Death Proves His Birth. But certain disciples [7021] of the heretic of Pontus, compelled to be wiser than their teacher, concede to Christ real flesh, without effect, however, on [7022] their denial of His nativity. He might have had, they say, a flesh which was not at all born. So we have found our way "out of a frying-pan," as the proverb runs, "into the fire," [7023] --from Marcion to Apelles. This man having first fallen from the principles of Marcion into (intercourse with) a woman, in the flesh, and afterwards shipwrecked himself, in the spirit, on the virgin Philumene, [7024] proceeded from that time [7025] to preach that the body of Christ was of solid flesh, but without having been born. To this angel, indeed, of Philumene, the apostle will reply in tones like those in which he even then predicted him, saying, "Although an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed." [7026] To the arguments, however, which have been indicated just above, we have now to show our resistance. They allow that Christ really had a body. Whence was the material of it, if not from the same sort of thing as [7027] that in which He appeared? Whence came His body, if His body were not flesh? Whence came His flesh, if it were not born? Inasmuch as that which is born must undergo this nativity in order to become flesh. He borrowed, they say, His flesh from the stars, and from the substances of the higher world. And they assert it for a certain principle, that a body without nativity is nothing to be astonished at, because it has been submitted to angels to appear even amongst ourselves in the flesh without the intervention of the womb. We admit, of course, that such facts have been related. But then, how comes it to pass that a faith which holds to a different rule borrows materials for its own arguments from the faith which it impugns? What has it to do with Moses, who has rejected the God of Moses? Since the God is a different one, everything belonging to him must be different also. But let the heretics always use the Scriptures of that God whose world they also enjoy. The fact will certainly recoil on them as a witness to judge them, that they maintain their own blasphemies from examples derived from Him. [7028] But it is an easy task for the truth to prevail without raising any such demurrer against them. When, therefore, they set forth the flesh of Christ after the pattern of the angels, declaring it to be not born, and yet flesh for all that, I should wish them to compare the causes, both in Christ's case and that of the angels, wherefore they came in the flesh. Never did any angel descend for the purpose of being crucified, of tasting death, and of rising again from the dead. Now, since there never was such a reason for angels becoming embodied, you have the cause why they assumed flesh without undergoing birth. They had not come to die, therefore they also (came not) to be born. Christ, however, having been sent to die, had necessarily to be also born, that He might be capable of death; for nothing is in the habit of dying but that which is born. Between nativity and mortality there is a mutual contrast. The law [7029] which makes us die is the cause of our being born. Now, since Christ died owing to the condition which undergoes death, but that undergoes death which is also born, the consequence was--nay, it was an antecedent necessity--that He must have been born also, [7030] by reason of the condition which undergoes birth; because He had to die in obedience to that very condition which, because it begins with birth, ends in death. [7031] It was not fitting for Him not to be born under the pretence [7032] that it was fitting for Him to die. But the Lord Himself at that very time appeared to Abraham amongst those angels without being born, and yet in the flesh without doubt, in virtue of the before-mentioned diversity of cause. You, however, cannot admit this, since you do not receive that Christ, who was even then rehearsing [7033] how to converse with, and liberate, and judge the human race, in the habit of a flesh which as yet was not born, because it did not yet mean to die until both its nativity and mortality were previously (by prophecy) announced. Let them, then, prove to us that those angels derived their flesh from the stars. If they do not prove it because it is not written, neither will the flesh of Christ get its origin therefrom, for which they borrowed the precedent of the angels. It is plain that the angels bore a flesh which was not naturally their own; their nature being of a spiritual substance, although in some sense peculiar to themselves, corporeal; and yet they could be transfigured into human shape, and for the time be able to appear and have intercourse with men. Since, therefore, it has not been told us whence they obtained their flesh, it remains for us not to doubt in our minds that a property of angelic power is this, to assume to themselves bodily shape out of no material substance. How much more, you say, is it (within their competence to take a body) out of some material substance? That is true enough. But there is no evidence of this, because Scripture says nothing. Then, again, [7034] how should they who are able to form themselves into that which by nature they are not, be unable to do this out of no material substance? If they become that which they are not, why cannot they so become out of that which is not? But that which has not existence when it comes into existence, is made out of nothing. This is why it is unnecessary either to inquire or to demonstrate what has subsequently become of their [7035] bodies. What came out of nothing, came to nothing. They, who were able to convert themselves into flesh have it in their power to convert nothing itself into flesh. It is a greater thing to change a nature than to make matter. But even if it were necessary to suppose that angels derived their flesh from some material substance, it is surely more credible that it was from some earthly matter than from any kind of celestial substances, since it was composed of so palpably terrene a quality that it fed on earthly ailments. Suppose that even now a celestial flesh [7036] had fed on earthly aliments, although it was not itself earthly, in the same way that earthly flesh actually fed on celestial aliments, although it had nothing of the celestial nature (for we read of manna having been food for the people: "Man," says the Psalmist, "did eat angels' bread," [7037] ) yet this does not once infringe the separate condition of the Lord's flesh, because of His different destination. For One who was to be truly a man, even unto death, it was necessary that He should be clothed with that flesh to which death belongs. Now that flesh to which death belongs is preceded by birth. __________________________________________________________________ [7021] He has Appelles mainly in view. [7022] Sine præjudicio tamen. "Without prejudice to their denial, etc." [7023] The Roman version of the proverb is "out of the lime-kiln into the coal-furnace." [7024] See Tertullian, de Præscr. Hæret. c. xxx. [7025] Ab eo: or, "from that event of the carnal contact." A good reading, found in most of the old books, is ab ea, that is, Philumene. [7026] Gal. i. 8. [7027] Ex ea qualitate in qua. [7028] Ipsius: the Creator. [7029] Forma. [7030] Æque. [7031] Quod, quia nascitur, moritur. [7032] Pro. [7033] Ediscebat. Compare a fine passage of Tertullian on this subject in our Anti-Marcion, note 10, p. 112, Edin. [7034] Ceterum. [7035] The angels'. [7036] Sidera. Drawn, as they thought, from the stars. [7037] Ps. lxxviii. 24. __________________________________________________________________ Chapter VII.--Explanation of the Lord's Question About His Mother and His Brethren. Answer to the Cavils of Apelles and Marcion, Who Support Their Denial of Christ's Nativity by It. But whenever a dispute arises about the nativity, all who reject it as creating a presumption in favour of the reality of Christ's flesh, wilfully deny that God Himself was born, on the ground that He asked, "Who is my mother, and who are my brethren?" [7038] Let, therefore, Apelles hear what was our answer to Marcion in that little work, in which we challenged his own (favourite) gospel to the proof, even that the material circumstances of that remark (of the Lord's) should be considered. [7039] First of all, nobody would have told Him that His mother and brethren were standing outside, if he were not certain both that He had a mother and brethren, and that they were the very persons whom he was then announcing,--who had either been known to him before, or were then and there discovered by him; although heretics [7040] have removed this passage from the gospel, because those who were admiring His doctrine said that His supposed father, Joseph the carpenter, and His mother Mary, and His brethren, and His sisters, were very well known to them. But it was with the view of tempting Him, that they had mentioned to Him a mother and brethren which He did not possess. The Scripture says nothing of this, although it is not in other instances silent when anything was done against Him by way of temptation. "Behold," it says, "a certain lawyer stood up, and tempted Him." [7041] And in another passage: "The Pharisees also came unto Him, tempting Him." Who [7042] was to prevent its being in this place also indicated that this was done with the view of tempting Him? I do not admit what you advance of your own apart from Scripture. Then there ought to be suggested [7043] some occasion [7044] for the temptation. What could they have thought to be in Him which required temptation? The question, to be sure, whether He had been born or not? For if this point were denied in His answer, it might come out on the announcement of a temptation. And yet no temptation, when aiming at the discovery of the point which prompts the temptation by its doubtfulness, falls upon one so abruptly, as not to be preceded by the question which compels the temptation whilst raising the doubt. Now, since the nativity of Christ had never come into question, how can you contend that they meant by their temptation to inquire about a point on which they had never raised a doubt? Besides, [7045] if He had to be tempted about His birth, this of course was not the proper way of doing it,--by announcing those persons who, even on the supposition of His birth, might possibly not have been in existence. We have all been born, and yet all of us have not either brothers or mother. He might with more probability have had even a father than a mother, and uncles more likely than brothers. Thus is the temptation about His birth unsuitable, for it might have been contrived without any mention of either His mother or His brethren. It is clearly more credible that, being certain that He had both a mother and brothers, they tested His divinity rather than His nativity, whether, when within, He knew what was without; being tried by the untrue announcement of the presence of persons who were not present. But the artifice of a temptation might have been thwarted thus: it might have happened that He knew that those whom they were announcing to be "standing without," were in fact absent by the stress either of sickness, or of business, or a journey which He was at the time aware of. No one tempts (another) in a way in which he knows that he may have himself to bear the shame of the temptation. There being, then, no suitable occasion for a temptation, the announcement that His mother and His brethren had actually turned up [7046] recovers its naturalness. But there is some ground for thinking that Christ's answer denies His mother and brethren for the present, as even Apelles might learn. "The Lord's brethren had not yet believed in Him." [7047] So is it contained in the Gospel which was published before Marcion's time; whilst there is at the same time a want of evidence of His mother's adherence to Him, although the Marthas and the other Marys were in constant attendance on Him. In this very passage indeed, their unbelief is evident. Jesus was teaching the way of life, preaching the kingdom of God and actively engaged in healing infirmities of body and soul; but all the while, whilst strangers were intent on Him, His very nearest relatives were absent. By and by they turn up, and keep outside; but they do not go in, because, forsooth, they set small store [7048] on that which was doing within; nor do they even wait, [7049] as if they had something which they could contribute more necessary than that which He was so earnestly doing; but they prefer to interrupt Him, and wish to call Him away from His great work. Now, I ask you, Apelles, or will you Marcion, please (to tell me), if you happened to be at a stage play, or had laid a wager [7050] on a foot race or a chariot race, and were called away by such a message, would you not have exclaimed, "What are mother and brothers to me?" [7051] And did not Christ, whilst preaching and manifesting God, fulfilling the law and the prophets, and scattering the darkness of the long preceding age, justly employ this same form of words, in order to strike the unbelief of those who stood outside, or to shake off the importunity of those who would call Him away from His work? If, however, He had meant to deny His own nativity, He would have found place, time, and means for expressing Himself very differently, [7052] and not in words which might be uttered by one who had both a mother and brothers. When denying one's parents in indignation, one does not deny their existence, but censures their faults. Besides, He gave others the preference; and since He shows their title to this favour--even because they listened to the word (of God)--He points out in what sense He denied His mother and His brethren. For in whatever sense He adopted as His own those who adhered to Him, in that did He deny as His [7053] those who kept aloof from Him. Christ also is wont to do to the utmost that which He enjoins on others. How strange, then, would it certainly [7054] have been, if, while he was teaching others not to esteem mother, or father, or brothers, as highly as the word of God, He were Himself to leave the word of God as soon as His mother and brethren were announced to Him! He denied His parents, then, in the sense in which He has taught us to deny ours--for God's work. But there is also another view of the case: in the abjured mother there is a figure of the synagogue, as well as of the Jews in the unbelieving brethren. In their person Israel remained outside, whilst the new disciples who kept close to Christ within, hearing and believing, represented the Church, which He called mother in a preferable sense and a worthier brotherhood, with the repudiation of the carnal relationship. It was in just the same sense, indeed, that He also replied to that exclamation (of a certain woman), not denying His mother's "womb and paps," but designating those as more "blessed who hear the word of God." [7055] __________________________________________________________________ [7038] Matt. xii. 48; Luke viii. 20, 21. [7039] See our Anti-Marcion, iv. 19. [7040] Literally, "heresies." [7041] Luke x. 25. [7042] Literally, "nobody prevented its being, etc." [7043] Subesse. [7044] Materia. [7045] Eo adicimus etiam. [7046] Supervenissent. [7047] John vii. 5. [7048] Non computantes scilicet. [7049] Nec sustinent saltem. [7050] Contendens: "videlicet sponsionibus" (Oehler) [7051] Literally, "Who is my mother, and who are my brethren?"--Christ's own words. [7052] The alius is a genitive, and must be taken with sermonis. [7053] Abnegavit: "repudiated." [7054] Force of the indicative quale erat. [7055] Luke xi. 27, 28. See also our Anti-Marcion, p. 292, Edin. __________________________________________________________________ Chapter VIII.--Apelles and His Followers, Displeased with Our Earthly Bodies, Attributed to Christ a Body of a Purer Sort. How Christ Was Heavenly Even in His Earthly Flesh. These passages alone, in which Apelles and Marcion seem to place their chief reliance when interpreted according to the truth of the entire uncorrupted gospel, ought to have been sufficient for proving the human flesh of Christ by a defence of His birth. But since Apelles' precious set [7056] lay a very great stress on the shameful condition [7057] of the flesh, which they will have to have been furnished with souls tampered with by the fiery author of evil, [7058] and so unworthy of Christ; and because they on that account suppose that a sidereal substance is suitable for Him, I am bound to refute them on their own ground. They mention a certain angel of great renown as having created this world of ours, and as having, after the creation, repented of his work. This indeed we have treated of in a passage by itself; for we have written a little work in opposition to them, on the question whether one who had the spirit, and will, and power of Christ for such operations, could have done anything which required repentance, since they describe the said angel by the figure of "the lost sheep." The world, then, must be a wrong thing, [7059] according to the evidence of its Creator's repentance; for all repentance is the admission of fault, nor has it indeed any existence except through fault. Now, if the world [7060] is a fault, as is the body, such must be its parts--faulty too; so in like manner must be the heaven and its celestial (contents), and everything which is conceived and produced out of it. And "a corrupt tree must needs bring forth evil fruit." [7061] The flesh of Christ, therefore, if composed of celestial elements, consists of faulty materials, sinful by reason of its sinful origin; [7062] so that it must be a part of that substance which they disdain to clothe Christ with, because of its sinfulness,--in other words, our own. Then, as there is no difference in the point of ignominy, let them either devise for Christ some substance of a purer stamp, since they are displeased with our own, or else let them recognise this too, than which even a heavenly substance could not have been better. We read in so many words: [7063] "The first man is of the earth, earthy; the second man is the Lord from heaven." [7064] This passage, however, has nothing to do with any difference of substance; it only contrasts with the once [7065] "earthy" substance of the flesh of the first man, Adam, the "heavenly" substance of the spirit of the second man, Christ. And so entirely does the passage refer the celestial man to the spirit and not to the flesh, that those whom it compares to Him evidently become celestial--by the Spirit, of course--even in this "earthy flesh." Now, since Christ is heavenly even in regard to the flesh, they could not be compared to Him, who are not heavenly in reference to their flesh. [7066] If, then, they who become heavenly, as Christ also was, carry about an "earthy" substance of flesh, the conclusion which is affirmed by this fact is, that Christ Himself also was heavenly, but in an "earthy" flesh, even as they are who are put on a level with Him. [7067] __________________________________________________________________ [7056] Isti Apelleiaci. [7057] Ignominiam. [7058] Ab igneo illo præside mali: see Tertullian's de Anima. xxiii.; de Resur. Carn. v.; Adv. Omnes Hæres. vi. [7059] Peccatum. [7060] Mundus is here the universe or entire creation. [7061] Matt. vii. 17. [7062] Censu. [7063] Plane. [7064] 1 Cor. xv. 47. [7065] Retro. [7066] Secundum carnem. [7067] Ei adæquantur. __________________________________________________________________ Chapter IX.--Christ's Flesh Perfectly Natural, Like Our Own. None of the Supernatural Features Which the Heretics Ascribed to It Discoverable, on a Careful View. We have thus far gone on the principle, that nothing which is derived from some other thing, however different it may be from that from which it is derived, is so different as not to suggest the source from which it comes. No material substance is without the witness of its own original, however great a change into new properties it may have undergone. There is this very body of ours, the formation of which out of the dust of the ground is a truth which has found its way into Gentile fables; it certainly testifies its own origin from the two elements of earth and water,--from the former by its flesh, from the latter by its blood. Now, although there is a difference in the appearance of qualities (in other words, that which proceeds from something else is in development [7068] different), yet, after all, what is blood but red fluid? what is flesh but earth in an especial [7069] form? Consider the respective qualities,--of the muscles as clods; of the bones as stones; the mammillary glands as a kind of pebbles. Look upon the close junctions of the nerves as propagations of roots, and the branching courses of the veins as winding rivulets, and the down (which covers us) as moss, and the hair as grass, and the very treasures of marrow within our bones as ores [7070] of flesh. All these marks of the earthy origin were in Christ; and it is they which obscured Him as the Son of God, for He was looked on as man, for no other reason whatever than because He existed in the corporeal substance of a man. Or else, show us some celestial substance in Him purloined from the Bear, and the Pleiades, and the Hyades. Well, then, the characteristics which we have enumerated are so many proofs that His was an earthy flesh, as ours is; but anything new or anything strange I do not discover. Indeed it was from His words and actions only, from His teaching and miracles solely, that men, though amazed, owned Christ to be man. [7071] But if there had been in Him any new kind of flesh miraculously obtained (from the stars), it would have been certainly well known. [7072] As the case stood, however, it was actually the ordinary [7073] condition of His terrene flesh which made all things else about Him wonderful, as when they said, "Whence hath this man this wisdom and these mighty works?" [7074] Thus spake even they who despised His outward form. His body did not reach even to human beauty, to say nothing of heavenly glory. [7075] Had the prophets given us no information whatever concerning His ignoble appearance, His very sufferings and the very contumely He endured bespeak it all. The sufferings attested His human flesh, the contumely proved its abject condition. Would any man have dared to touch even with his little finger, the body of Christ, if it had been of an unusual nature; [7076] or to smear His face with spitting, if it had not invited it [7077] (by its abjectness)? Why talk of a heavenly flesh, when you have no grounds to offer us for your celestial theory? [7078] Why deny it to be earthy, when you have the best of reasons for knowing it to be earthy? He hungered under the devil's temptation; He thirsted with the woman of Samaria; He wept over Lazarus; He trembles at death (for "the flesh," as He says, "is weak" [7079] ); at last, He pours out His blood. These, I suppose, are celestial marks? But how, I ask, could He have incurred contempt and suffering in the way I have described, if there had beamed forth in that flesh of His aught of celestial excellence? From this, therefore, we have a convincing proof that in it there was nothing of heaven, because it must be capable of contempt and suffering. __________________________________________________________________ [7068] Fit. [7069] Sua. [7070] Metalla. [7071] Christum hominem obstupescebant. [7072] Notaretur. [7073] Non mira. [7074] Matt. xiii. 54. [7075] Compare Isa. liii. 2. See also our Anti-Marcion, p. 153, Edin. [7076] Novum: made of the stars. [7077] Merentem. [7078] Literally, "why do you suppose it to be celestial." [7079] Matt. xxvi. 41. __________________________________________________________________ Chapter X.--Another Class of Heretics Refuted. They Alleged that Christ's Flesh Was of a Finer Texture, Animalis, Composed of Soul. I now turn to another class, who are equally wise in their own conceit. They affirm that the flesh of Christ is composed of soul, [7080] that His soul became flesh, so that His flesh is soul; and as His flesh is of soul, so is His soul of flesh. But here, again, I must have some reasons. If, in order to save the soul, Christ took a soul within Himself, because it could not be saved except by Him having it within Himself, I see no reason why, in clothing Himself with flesh, He should have made that flesh one of soul, [7081] as if He could not have saved the soul in any other way than by making flesh of it. For while He saves our souls, which are not only not of flesh, [7082] but are even distinct from flesh, how much more able was He to secure salvation to that soul which He took Himself, when it was also not of flesh? Again, since they assume it as a main tenet, [7083] that Christ came forth not to deliver the flesh, but only our soul, how absurd it is, in the first place, that, meaning to save only the soul, He yet made it into just that sort of bodily substance which He had no intention of saving! And, secondly, if He had undertaken to deliver our souls by means of that which He carried, He ought, in that soul which He carried to have carried our soul, one (that is) of the same condition as ours; and whatever is the condition of our soul in its secret nature, it is certainly not one of flesh. However, it was not our soul which He saved, if His own was of flesh; for ours is not of flesh. Now, if He did not save our soul on the ground, that it was a soul of flesh which He saved, He is nothing to us, because He has not saved our soul. Nor indeed did it need salvation, for it was not our soul really, since it was, on the supposition, [7084] a soul of flesh. But yet it is evident that it has been saved. Of flesh, therefore, it was not composed, and it was ours; for it was our soul that was saved, since that was in peril of damnation. We therefore now conclude that as in Christ the soul was not of flesh, so neither could His flesh have possibly been composed of soul. __________________________________________________________________ [7080] Animalem: "etherialized; of a finer form, differing from gross, earthy matter" (Neander). [7081] Animalem. [7082] Non carneas. [7083] Præsumant. [7084] Scilicet. __________________________________________________________________ Chapter XI.--The Opposite Extravagance Exposed. That is Christ with a Soul Composed of Flesh--Corporeal, Though Invisible. Christ's Soul, Like Ours, Distinct from Flesh, Though Clothed in It. But we meet another argument of theirs, when we raise the question why Christ, in assuming a flesh composed of soul, should seem to have had a soul that was made of flesh? For God, they say, desired to make the soul visible to men, by enduing it with a bodily nature, although it was before invisible; of its own nature, indeed, it was incapable of seeing anything, even its own self, by reason of the obstacle of this flesh, so that it was even a matter of doubt whether it was born or not. The soul, therefore (they further say), was made corporeal in Christ, in order that we might see it when undergoing birth, and death, and (what is more) resurrection. But yet, how was this possible, that by means of the flesh the soul should demonstrate itself [7085] to itself or to us, when it could not possibly be ascertained that it would offer this mode of exhibiting itself by the flesh, until the thing came into existence to which it was unknown, [7086] that is to say, the flesh? It received darkness, forsooth, in order to be able to shine! Now, [7087] let us first turn our attention to this point, whether it was requisite that the soul should exhibit itself in the manner contended for; [7088] and next consider whether their previous position be [7089] that the soul is wholly invisible (inquiring further) whether this invisibility is the result of its incorporeality, or whether it actually possesses some sort of body peculiar to itself. And yet, although they say that it is invisible, they determine it to be corporeal, but having somewhat that is invisible. For if it has nothing invisible how can it be said to be invisible? But even its existence is an impossibility, unless it has that which is instrumental to its existence. [7090] Since, however, it exists, it must needs have a something through which it exists. If it has this something, it must be its body. Everything which exists is a bodily existence sui generis. Nothing lacks bodily existence but that which is non-existent. If, then, the soul has an invisible body, He who had proposed to make it [7091] visible would certainly have done His work better [7092] if He had made that part of it which was accounted invisible, visible; because then there would have been no untruth or weakness in the case, and neither of these flaws is suitable to God. (But as the case stands in the hypothesis) there is untruth, since He has set forth the soul as being a different thing from what it really is; and there is weakness, since He was unable to make it appear [7093] to be that which it is. No one who wishes to exhibit a man covers him with a veil [7094] or a mask. This, however, is precisely what has been done to the soul, if it has been clothed with a covering belonging to something else, by being converted into flesh. But even if the soul is, on their hypothesis, supposed [7095] to be incorporeal, so that the soul, whatever it is, should by some mysterious force of the reason [7096] be quite unknown, only not be a body, then in that case it were not beyond the power of God--indeed it would be more consistent with His plan--if He displayed [7097] the soul in some new sort of body, different from that which we all have in common, one of which we should have quite a different notion, [7098] (being spared the idea that) [7099] He had set His mind on [7100] making, without an adequate cause, a visible soul instead of [7101] an invisible one--a fit incentive, no doubt, for such questions as they start, [7102] by their maintenance of a human flesh for it. [7103] Christ, however, could not have appeared among men except as a man. Restore, therefore, to Christ, His faith; believe that He who willed to walk the earth as a man exhibited even a soul of a thoroughly human condition, not making it of flesh, but clothing it with flesh. __________________________________________________________________ [7085] Demonstraretur: or, "should become apparent." [7086] Cui latebat. [7087] Denique. [7088] Isto modo. [7089] An retro allegent. [7090] Per quod sit. [7091] Eam: the soul. [7092] Dignius: i.e., "in a manner more worthy of Himself." [7093] Demonstrare. [7094] Cassidem. [7095] Deputetur. [7096] Aliqua vi rationis: or, "by some power of its own condition." [7097] Demonstrare. [7098] Notitiæ. [7099] Ne. [7100] Gestisset. [7101] Ex. [7102] Istis. [7103] In illam: perhaps "in it," as if an ablative case, not an unusual construction in Tertullian. __________________________________________________________________ Chapter XII.--The True Functions of the Soul. Christ Assumed It in His Perfect Human Nature, Not to Reveal and Explain It, But to Save It. Its Resurrection with the Body Assured by Christ. Well, now, let it be granted that the soul is made apparent by the flesh, [7104] on the assumption that it was evidently necessary [7105] that it should be made apparent in some way or other, that is, as being incognizable to itself and to us: there is still an absurd distinction in this hypothesis, which implies that we are ourselves separate from our soul, when all that we are is soul. Indeed, [7106] without the soul we are nothing; there is not even the name of a human being, only that of a carcase. If, then, we are ignorant of the soul, it is in fact the soul that is ignorant of itself. Thus the only remaining question left for us to look into is, whether the soul was in this matter so ignorant of itself that it became known in any way it could. [7107] The soul, in my opinion, [7108] is sensual. [7109] Nothing, therefore, pertaining to the soul is unconnected with sense, [7110] nothing pertaining to sense is unconnected with the soul. [7111] And if I may use the expression for the sake of emphasis, I would say, "Animoe anima sensus est"--"Sense is the soul's very soul." Now, since it is the soul that imparts the faculty of perception [7112] to all (that have sense), and since it is itself that perceives the very senses, not to say properties, of them all, how is it likely that it did not itself receive sense as its own natural constitution? Whence is it to know what is necessary for itself under given circumstances, from the very necessity of natural causes, if it knows not its own property, and what is necessary for it? To recognise this indeed is within the competence of every soul; it has, I mean, a practical knowledge of itself, without which knowledge of itself no soul could possibly have exercised its own functions. [7113] I suppose, too, that it is especially suitable that man, the only rational animal, should have been furnished with such a soul as would make him the rational animal, itself being pre-eminently rational. Now, how can that soul which makes man a rational animal be itself rational if it be itself ignorant of its rationality, being ignorant of its own very self? So far, however, is it from being ignorant, that it knows its own Author, its own Master, and its own condition. Before it learns anything about God, it names the name of God. Before it acquires any knowledge of His judgment, it professes to commend itself to God. There is nothing one oftener hears of than that there is no hope after death; and yet what imprecations or deprecations does not the soul use according as the man dies after a well or ill spent life! These reflections are more fully pursued in a short treatise which we have written, "On the Testimony of the Soul." [7114] Besides, if the soul was ignorant of itself from the beginning, there is nothing it could [7115] have learnt of Christ except its own quality. [7116] It was not its own form that it learnt of Christ, but its salvation. For this cause did the Son of God descend and take on Him a soul, not that the soul might discover itself in Christ, but Christ in itself. For its salvation is endangered, not by its being ignorant of itself, but of the word of God. "The life," says He, "was manifested," [7117] not the soul. And again, "I am come to save the soul." He did not say, "to explain" [7118] it. We could not know, of course, [7119] that the soul, although an invisible essence, is born and dies, unless it were exhibited corporeally. We certainly were ignorant that it was to rise again with the flesh. This is the truth which it will be found was manifested by Christ. But even this He did not manifest in Himself in a different way than in some Lazarus, whose flesh was no more composed of soul [7120] than his soul was of flesh. [7121] What further knowledge, therefore, have we received of the structure [7122] of the soul which we were ignorant of before? What invisible part was there belonging to it which wanted to be made visible by the flesh? __________________________________________________________________ [7104] Ostensa sit. [7105] Si constiterit. [7106] Denique. [7107] Quoquo modo. [7108] Opinor. [7109] Sensualis: endowed with sense. [7110] Nihil animale sine sensu. [7111] Nihil sensuale sine anima. [7112] We should have been glad of a shorter phrase for sentire ("to use sense"), had the whole course of the passage permitted it. [7113] Se ministrare. [7114] See especially chap. iv. supra. [7115] Debuerat. [7116] Nisi qualis esset. [7117] 1 John i. 2. [7118] Ostendere; see Luke ix. 56. [7119] Nimirum. [7120] Animalis. [7121] Carnalis. [7122] Dispositione. __________________________________________________________________ Chapter XIII.--Christ's Human Nature. The Flesh and the Soul Both Fully and Unconfusedly Contained in It. The soul became flesh that the soul might become visible. [7123] Well, then, did the flesh likewise become soul that the flesh might be manifested? [7124] If the soul is flesh, it is no longer soul, but flesh. If the flesh is soul, it is no longer flesh, but soul. Where, then, there is flesh, and where there is soul, it has become both one and the other. [7125] Now, if they are neither in particular, although they become both one and the other, it is, to say the least, very absurd, that we should understand the soul when we name the flesh, and when we indicate the soul, explain ourselves as meaning the flesh. All things will be in danger of being taken in a sense different from their own proper sense, and, whilst taken in that different sense, of losing their proper one, if they are called by a name which differs from their natural designation. Fidelity in names secures the safe appreciation of properties. When these properties undergo a change, they are considered to possess such qualities as their names indicate. Baked clay, for instance, receives the name of brick. [7126] It retains not the name which designated its former state, [7127] because it has no longer a share in that state. Therefore, also, the soul of Christ having become flesh, [7128] cannot be anything else than that which it has become nor can it be any longer that which it once was, having become indeed [7129] something else. And since we have just had recourse to an illustration, we will put it to further use. Our pitcher, then, which was formed of the clay, is one body, and has one name indicative, of course, of that one body; nor can the pitcher be also called clay, because what it once was, it is no longer. Now that which is no longer (what it was) is also not an inseparable property. [7130] And the soul is not an inseparable property. Since, therefore, it has become flesh, the soul is a uniform solid body; it is also a wholly incomplex being, [7131] and an indivisible substance. But in Christ we find the soul and the flesh expressed in simple unfigurative [7132] terms; that is to say, the soul is called soul, and the flesh, flesh; nowhere is the soul termed flesh, or the flesh, soul; and yet they ought to have been thus (confusedly) named if such had been their condition. The fact, however, is that even by Christ Himself each substance has been separately mentioned by itself, conformably of course, to the distinction which exists between the properties of both, the soul by itself, and the flesh by itself. "My soul," says He, "is exceeding sorrowful, even unto death;" [7133] and "the bread that I will give is my flesh, (which I will give) for the life [7134] of the world." [7135] Now, if the soul had been flesh, there would have only been in Christ the soul composed of flesh, or else the flesh composed of soul. [7136] Since, however, He keeps the species distinct, the flesh and the soul, He shows them to be two. If two, then they are no longer one; if not one, then the soul is not composed of flesh, nor the flesh of soul. For the soul-flesh, or the flesh-soul, is but one; unless indeed He even had some other soul apart from that which was flesh, and bare about another flesh besides that which was soul. But since He had but one flesh and one soul,--that "soul which was sorrowful, even unto death," and that flesh which was the "bread given for the life of the world,"--the number is unimpaired [7137] of two substances distinct in kind, thus excluding the unique species of the flesh-comprised soul. __________________________________________________________________ [7123] Ostenderetur: or, "that it might prove itself soul." [7124] Or, "that it might show itself flesh." [7125] Alterutrum: "no matter which." [7126] Testæ: a pitcher, perhaps. [7127] Generis. [7128] Tertullian quotes his opponent's opinion here. [7129] Silicet: in reference to the alleged doctrine. [7130] Non adhæret. [7131] Singularitas tota. [7132] Nudis. [7133] Matt. xxvi. 38. Tertullian's quotation is put interrogatively. [7134] "The salvation" (salute) is Tertullian's word. [7135] John vi. 51. [7136] Above, beginning of chap. x. [7137] Salvus. __________________________________________________________________ Chapter XIV.--Christ Took Not on Him an Angelic Nature, But the Human. It Was Men, Not Angels, Whom He Came to Save. But Christ, they say, bare [7138] (the nature of) an angel. For what reason? The same which induced Him to become man? Christ, then, was actuated by the motive which led Him to take human nature. Man's salvation was the motive, the restoration of that which had perished. Man had perished; his recovery had become necessary. No such cause, however, existed for Christ's taking on Him the nature of angels. For although there is assigned to angels also perdition in "the fire prepared for the devil and his angels," [7139] yet a restoration is never promised to them. No charge about the salvation of angels did Christ ever receive from the Father; and that which the Father neither promised nor commanded, Christ could not have undertaken. For what object, therefore, did He bear the angelic nature, if it were not (that He might have it) as a powerful helper [7140] wherewithal to execute the salvation of man? The Son of God, in sooth, was not competent alone to deliver man, whom a solitary and single serpent had overthrown! There is, then, no longer but one God, but one Saviour, if there be two to contrive salvation, and one of them in need of the other. But was it His object indeed to deliver man by an angel? Why, then, come down to do that which He was about to expedite with an angel's help? If by an angel's aid, why come Himself also? If He meant to do all by Himself, why have an angel too? He has been, it is true, called "the Angel of great counsel," that is, a messenger, by a term expressive of official function, not of nature. For He had to announce to the world the mighty purpose of the Father, even that which ordained the restoration of man. But He is not on this account to be regarded as an angel, as a Gabriel or a Michael. For the Lord of the Vineyard sends even His Son to the labourers to require fruit, as well as His servants. Yet the Son will not therefore be counted as one of the servants because He undertook the office of a servant. I may, then, more easily say, if such an expression is to be hazarded, [7141] that the Son is actually an angel, that is, a messenger, from the Father, than that there is an angel in the Son. Forasmuch, however, as it has been declared concerning the Son Himself, "Thou hast made Him a little lower than the angels" [7142] how will it appear that He put on the nature of angels if He was made lower than the angels, having become man, with flesh and soul as the Son of man? As "the Spirit [7143] of God," however, and "the Power of the Highest," [7144] can He be regarded as lower than the angels,--He who is verily God, and the Son of God? Well, but as bearing human nature, He is so far made inferior to the angels; but as bearing angelic nature, He to the same degree loses that inferiority. This opinion will be very suitable for Ebion, [7145] who holds Jesus to be a mere man, and nothing more than a descendant of David, and not also the Son of God; although He is, to be sure, [7146] in one respect more glorious than the prophets, inasmuch as he declares that there was an angel in Him, just as there was in Zechariah. Only it was never said by Christ, "And the angel, which spake within me, said unto me." [7147] Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, "Thus saith the Lord." For He was Himself the Lord, who openly spake by His own authority, prefacing His words with the formula, "Verily, verily, I say unto you." What need is there of further argument? Hear what Isaiah says in emphatic words, "It was no angel, nor deputy, but the Lord Himself who saved them." [7148] __________________________________________________________________ [7138] Gestavit. [7139] Matt. xxv. 41. [7140] Satellitem. [7141] Si forte. [7142] Ps. viii. 5. [7143] For this designation of the divine nature in Christ, see our Anti-Marcion, p. 247, note 7, Edin. [7144] Luke i. 35. [7145] Hebioni. [7146] Plane. [7147] Zech. i. 14. [7148] Isa. lxiii. 9. __________________________________________________________________ Chapter XV.--The Valentinian Figment of Christ's Flesh Being of a Spiritual Nature, Examined and Refuted Out of Scripture. Valentinus, indeed, on the strength of his heretical system, might consistently devise a spiritual flesh for Christ. Any one who refused to believe that that flesh was human might pretend it to be anything he liked, forasmuch as (and this remark is applicable to all heretics), if it was not human, and was not born of man, I do not see of what substance Christ Himself spoke when He called Himself man and the Son of man, saying: "But now ye seek to kill me, a man that hath told you the truth;" [7149] and "The Son of man is Lord of the Sabbath-day." [7150] For it is of Him that Isaiah writes: "A man of suffering, and acquainted with the bearing of weakness;" [7151] and Jeremiah: "He is a man, and who hath known Him?" [7152] and Daniel: "Upon the clouds (He came) as the Son of man." [7153] The Apostle Paul likewise says: "The man Christ Jesus is the one Mediator between God and man." [7154] Also Peter, in the Acts of the Apostles, speaks of Him as verily human (when he says), "Jesus Christ was a man approved of God among you." [7155] These passages alone ought to suffice as a prescriptive [7156] testimony in proof that Christ had human flesh derived from man, and not spiritual, and that His flesh was not composed of soul, [7157] nor of stellar substance, and that it was not an imaginary flesh; (and no doubt they would be sufficient) if heretics could only divest themselves of all their contentious warmth and artifice. For, as I have read in some writer of Valentinus' wretched faction, [7158] they refuse at the outset to believe that a human and earthly substance was created [7159] for Christ, lest the Lord should be regarded as inferior to the angels, who are not formed of earthly flesh; whence, too, it would be necessary that, if His flesh were like ours, it should be similarly born, not of the Spirit, nor of God, but of the will of man. Why, moreover, should it be born, not of corruptible [seed], but of incorruptible? Why, again, since His flesh has both risen and returned to heaven, is not ours, being like His, also taken up at once? Or else, why does not His flesh, since it is like ours, return in like manner to the ground, and suffer dissolution? Such objections even the heathen used constantly to bandy about. [7160] Was the Son of God reduced to such a depth of degradation? Again, if He rose again as a precedent for our hope, how is it that nothing like it has been thought desirable (to happen) to ourselves? [7161] Such views are not improper for heathens and they are fit and natural for the heretics too. For, indeed, what difference is there between them, except it be that the heathen, in not believing, do believe; while the heretics, in believing, do not believe? Then, again, they read: "Thou madest Him a little less than angels;" [7162] and they deny the lower nature of that Christ who declares Himself to be, "not a man, but a worm;" [7163] who also had "no form nor comeliness, but His form was ignoble, despised more than all men, a man in suffering, and acquainted with the bearing of weakness." [7164] Here they discover a human being mingled with a divine one and so they deny the manhood. They believe that He died, and maintain that a being which has died was born of an incorruptible substance; [7165] as if, forsooth, corruptibility [7166] were something else than death! But our flesh, too, ought immediately to have risen again. Wait a while. Christ has not yet subdued His enemies, so as to be able to triumph over them in company with His friends. __________________________________________________________________ [7149] John viii. 40. [7150] Matt. xii. 8. [7151] Isa. liii. 3, Sept. [7152] Jer. xvii. 9, Sept. [7153] Dan. vii. 13. [7154] 1 Tim. ii. 5. [7155] Acts ii. 22. [7156] Vice præscriptionis. [7157] Animalis. [7158] Factiuncula. [7159] Informatam. [7160] Volutabant: see Lactantius, iv. 22. [7161] De nobis probatum est: or, perhaps, "has been proved to have happened in our own case." [7162] Ps. viii. 6, Sept. [7163] Ps. xxii. 6. [7164] Isa. liii. 3, Sept. [7165] Ex incorruptela. [7166] Corruptela. __________________________________________________________________ Chapter XVI.--Christ's Flesh in Nature, the Same as Ours, Only Sinless. The Difference Between Carnem Peccati and Peccatum Carnis: It is the Latter Which Christ Abolished. The Flesh of the First Adam, No Less Than that of the Second Adam, Not Received from Human Seed, Although as Entirely Human as Our Own, Which is Derived from It. The famous Alexander, [7167] too, instigated by his love of disputation in the true fashion of heretical temper, has made himself conspicuous against us; he will have us say that Christ put on flesh of an earthly origin, [7168] in order that He might in His own person abolish sinful flesh. [7169] Now, even if we did assert this as our opinion, we should be able to defend it in such a way as completely to avoid the extravagant folly which he ascribes to us in making us suppose that the very flesh of Christ was in Himself abolished as being sinful; because we mention our belief (in public), [7170] that it is sitting at the right hand of the Father in heaven; and we further declare that it will come again from thence in all the pomp [7171] of the Father's glory: it is therefore just as impossible for us to say that it is abolished, as it is for us to maintain that it is sinful, and so made void, since in it there has been no fault. We maintain, moreover, that what has been abolished in Christ is not carnem peccati, "sinful flesh," but peccatum carnis, "sin in the flesh,"--not the material thing, but its condition; [7172] not the substance, but its flaw; [7173] and (this we aver) on the authority of the apostle, who says, "He abolished sin in the flesh." [7174] Now in another sentence he says that Christ was "in the likeness of sinful flesh," [7175] not, however, as if He had taken on Him "the likeness of the flesh," in the sense of a semblance of body instead of its reality; but he means us to understand likeness to the flesh which sinned, [7176] because the flesh of Christ, which committed no sin itself, resembled that which had sinned,--resembled it in its nature, but not in the corruption it received from Adam; whence we also affirm that there was in Christ the same flesh as that whose nature in man is sinful. In the flesh, therefore, we say that sin has been abolished, because in Christ that same flesh is maintained without sin, which in man was not maintained without sin. Now, it would not contribute to the purpose of Christ's abolishing sin in the flesh, if He did not abolish it in that flesh in which was the nature of sin, nor (would it conduce) to His glory. For surely it would have been no strange thing if He had removed the stain of sin in some better flesh, and one which should possess a different, even a sinless, nature! Then, you say, if He took our flesh, Christ's was a sinful one. Do not, however, fetter with mystery a sense which is quite intelligible. For in putting on our flesh, He made it His own; in making it His own, He made it sinless. A word of caution, however, must be addressed to all who refuse to believe that our flesh was in Christ on the ground that it came not of the seed of a human father, [7177] let them remember that Adam himself received this flesh of ours without the seed of a human father. As earth was converted into this flesh of ours without the seed of a human father, so also was it quite possible for the Son of God to take to Himself [7178] the substance of the selfsame flesh, without a human father's agency. [7179] __________________________________________________________________ [7167] Although Tertullian dignifies him with an ille, we have no particulars of this man. [It may be that this is an epithet, rather than a name, given to some enemy of truth like Alexander the "Coppersmith" (2 Tim. iv. 14) or like that (1 Tim. i. 20), blasphemer, whose character suits the case.] [7168] Census. [7169] So Bp. Kaye renders "carnem peccati." [See his valuable note, p. 253.] [7170] We take the meminerimus to refer "to the Creed." [7171] Suggestu. [7172] Naturam. [7173] Culpam. [7174] "Tertullian, referring to St. Paul, says of Christ: Evacuavit peccatum in carne;' alluding, as I suppose, to Romans viii. 3. But the corresponding Greek in the printed editions is katekrine ten hamartian en te sarki (He condemned sin in the flesh'). Had Tertullian a different reading in his Greek mss., or did he confound Romans viii. 3 with Romans vi. 6, hina katargethe to soma tes hamartias (that the body of sin might be destroyed')? Jerome translates the Greek katargeo by evacuo,' c. xvi. See Adv. Marcionem, ver. 14. Dr. Neander has pointed out two passages in which Tertullian has damnavit or damnaverit delinquentiam in carne.' See de Res. Carnis. 46; de Pudicitiâ. 17."--Bp. Kaye. [7175] Also in Rom. viii. 3. [7176] Peccatricis carnis. [7177] Viri. [7178] Transire in: "to pass into." [7179] Sine coagulo. __________________________________________________________________ Chapter XVII.--The Similarity of Circumstances Between the First and the Second Adam, as to the Derivation of Their Flesh. An Analogy Also Pleasantly Traced Between Eve and the Virgin Mary. But, leaving Alexander with his syllogisms, which he so perversely applies in his discussions, as well as with the hymns of Valentinus, which, with consummate assurance, he interpolates as the production of some respectable [7180] author, let us confine our inquiry to a single point--Whether Christ received flesh from the virgin?--that we may thus arrive at a certain proof that His flesh was human, if He derived its substance from His mother's womb, although we are at once furnished with clear evidences of the human character of His flesh, from its name and description as that of a man, and from the nature of its constitution, and from the system of its sensations, and from its suffering of death. Now, it will first be necessary to show what previous reason there was for the Son of God's being born of a virgin. He who was going to consecrate a new order of birth, must Himself be born after a novel fashion, concerning which Isaiah foretold how that the Lord Himself would give the sign. What, then, is the sign? "Behold a virgin shall conceive and bear a son." [7181] Accordingly, a virgin did conceive and bear "Emmanuel, God with us." [7182] This is the new nativity; a man is born in God. And in this man God was born, taking the flesh of an ancient race, without the help, however, of the ancient seed, in order that He might reform it with a new seed, that is, in a spiritual manner, and cleanse it by the re-moval of all its ancient stains. But the whole of this new birth was prefigured, as was the case in all other instances, in ancient type, the Lord being born as man by a dispensation in which a virgin was the medium. The earth was still in a virgin state, reduced as yet by no human labour, with no seed as yet cast into its furrows, when, as we are told, God made man out of it into a living soul. [7183] As, then, the first Adam is thus introduced to us, it is a just inference that the second Adam likewise, as the apostle has told us, was formed by God into a quickening spirit out of the ground,--in other words, out of a flesh which was unstained as yet by any human generation. But that I may lose no opportunity of supporting my argument from the name of Adam, why is Christ called Adam by the apostle, unless it be that, as man, He was of that earthly origin? And even reason here maintains the same conclusion, because it was by just the contrary [7184] operation that God recovered His own image and likeness, of which He had been robbed by the devil. For it was while Eve was yet a virgin, that the ensnaring word had crept into her ear which was to build the edifice of death. Into a virgin's soul, in like manner, must be introduced that Word of God which was to raise the fabric of life; so that what had been reduced to ruin by this sex, might by the selfsame sex be recovered to salvation. As Eve had believed the serpent, so Mary believed the angel. [7185] The delinquency which the one occasioned by believing, the other by believing effaced. But (it will be said) Eve did not at the devil's word conceive in her womb. Well, she at all events conceived; for the devil's word afterwards became as seed to her that she should conceive as an outcast, and bring forth in sorrow. Indeed she gave birth to a fratricidal devil; whilst Mary, on the contrary, bare one who was one day to secure salvation to Israel, His own brother after the flesh, and the murderer of Himself. God therefore sent down into the virgin's womb His Word, as the good Brother, who should blot out the memory of the evil brother. Hence it was necessary that Christ should come forth for the salvation of man, in that condition of flesh into which man had entered ever since his condemnation. __________________________________________________________________ [7180] Idonei. [7181] Isa. vii. 14. [7182] Matt. i. 23. [7183] Gen. ii. 7. [7184] Æmula. [7185] Literally, "Gabriel." __________________________________________________________________ Chapter XVIII.--The Mystery of the Assumption of Our Perfect Human Nature by the Second Person of the Blessed Trinity. He is Here Called, as Often Elsewhere, the Spirit. Now, that we may give a simpler answer, it was not fit that the Son of God should be born of a human father's seed, lest, if He were wholly the Son of a man, He should fail to be also the Son of God, and have nothing more than "a Solomon" or "a Jonas," [7186] --as Ebion [7187] thought we ought to believe concerning Him. In order, therefore, that He who was already the Son of God--of God the Father's seed, that is to say, the Spirit--might also be the Son of man, He only wanted to assume flesh, of the flesh of man [7188] without the seed of a man; [7189] for the seed of a man was unnecessary [7190] for One who had the seed of God. As, then, before His birth of the virgin, He was able to have God for His Father without a human mother, so likewise, after He was born of the virgin, He was able to have a woman for His mother without a human father. He is thus man with God, in short, since He is man's flesh with God's Spirit [7191] --flesh (I say) without seed from man, Spirit with seed from God. For as much, then, as the dispensation of God's purpose [7192] concerning His Son required that He should be born [7193] of a virgin, why should He not have received of the virgin the body which He bore from the virgin? Because, (forsooth) it is something else which He took from God, for "the Word" say they, "was made flesh." [7194] Now this very statement plainly shows what it was that was made flesh; nor can it possibly be that [7195] anything else than the Word was made flesh. Now, whether it was of the flesh that the Word was made flesh, or whether it was so made of the (divine) seed itself, the Scripture must tell us. As, however, the Scripture is silent about everything except what it was that was made (flesh), and says nothing of that from which it was so made, it must be held to suggest that from something else, and not from itself, was the Word made flesh. And if not from itself, but from something else, from what can we more suitably suppose that the Word became flesh than from that flesh in which it submitted to the dispensation? [7196] And (we have a proof of the same conclusion in the fact) that the Lord Himself sententiously and distinctly pronounced, "that which is born of the flesh is flesh," [7197] even because it is born of the flesh. But if He here spoke of a human being simply, and not of Himself, (as you maintain) then you must deny absolutely that Christ is man, and must maintain that human nature was not suitable to Him. And then He adds, "That which is born of the Spirit is spirit," [7198] because God is a Spirit, and He was born of God. Now this description is certainly even more applicable to Him than it is to those who believe in Him. But if this passage indeed apply to Him, then why does not the preceding one also? For you cannot divide their relation, and adapt this to Him, and the previous clause to all other men, especially as you do not deny that Christ possesses the two substances, both of the flesh and of the Spirit. Besides, as He was in possession both of flesh and of Spirit, He cannot possibly, when speaking of the condition of the two substances which He Himself bears, be supposed to have determined that the Spirit indeed was His own, but that the flesh was not His own. Forasmuch, therefore, as He is of the Spirit He is God the Spirit, and is born of God; just as He is also born of the flesh of man, being generated in the flesh as man. [7199] __________________________________________________________________ [7186] Matt. xii. 41, 42. [7187] De Hebionis opinione. [7188] Hominis. [7189] Viri. [7190] Vacabat. [7191] As we have often observed, the term Spiritus is used by Tertullian to express the Divine Nature in Christ. Anti-Marcion, p. 375, note 13. [7192] Dispositio rationis. [7193] Proferendum. [7194] John i. 14. [7195] Nec periclitatus quasi. [7196] Literally, "in which it became flesh." [7197] John iii. 6. [7198] John iii. 6. [7199] [A very perspicuous statement of the Incarnation is set forth in this chapter.] __________________________________________________________________ Chapter XIX.--Christ, as to His Divine Nature, as the Word of God, Became Flesh, Not by Carnal Conception, Nor by the Will of the Flesh and of Man, But by the Will of God. Christ's Divine Nature, of Its Own Accord, Descended into the Virgin's Womb. What, then, is the meaning of this passage, "Born [7200] not of blood, nor of the will of the flesh, nor of the will of man, but of God?" [7201] I shall make more use of this passage after I have confuted those who have tampered with it. They maintain that it was written thus (in the plural) [7202] "Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God," as if designating those who were before mentioned as "believing in His name," in order to point out the existence of that mysterious seed of the elect and spiritual which they appropriate to themselves. [7203] But how can this be, when all who believe in the name of the Lord are, by reason of the common principle of the human race, born of blood, and of the will of the flesh, and of man, as indeed is Valentinus himself? The expression is in the singular number, as referring to the Lord, "He was born of God." And very properly, because Christ is the Word of God, and with the Word the Spirit of God, and by the Spirit the Power of God, and whatsoever else appertains to God. As flesh, however, He is not of blood, nor of the will of the flesh, nor of man, because it was by the will of God that the Word was made flesh. To the flesh, indeed, and not to the Word, accrues the denial of the nativity which is natural to us all as men, [7204] because it was as flesh that He had thus to be born, and not as the Word. Now, whilst the passage actually denies that He was born of the will of the flesh, how is it that it did not also deny (that He was born) of the substance of the flesh? For it did not disavow the substance of the flesh when it denied His being "born of blood" but only the matter of the seed, which, as all know, is the warm blood as convected by ebullition [7205] into the coagulum of the woman's blood. In the cheese, it is from the coagulation that the milky substance acquires that consistency, [7206] which is condensed by infusing the rennet. [7207] We thus understand that what is denied is the Lord's birth after sexual intercourse (as is suggested by the phrase, "the will of man and of the flesh"), not His nativity from a woman's womb. Why, too, is it insisted on with such an accumulation of emphasis that He was not born of blood, nor of the will of the flesh, nor (of the will) of man, if it were not that His flesh was such that no man could have any doubt on the point of its being born from sexual intercourse? Again, although denying His birth from such cohabitation, the passage did not deny that He was born of real flesh; it rather affirmed this, by the very fact that it did not deny His birth in the flesh in the same way that it denied His birth from sexual intercourse. Pray, tell me, why the Spirit of God [7208] descended into a woman's womb at all, if He did not do so for the purpose of partaking of flesh from the womb. For He could have become spiritual flesh [7209] without such a process,--much more simply, indeed, without the womb than in it. He had no reason for enclosing Himself within one, if He was to bear forth nothing from it. Not without reason, however, did He descend into a womb. Therefore He received (flesh) therefrom; else, if He received nothing therefrom, His descent into it would have been without a reason, especially if He meant to become flesh of that sort which was not derived from a womb, that is to say, a spiritual one. [7210] __________________________________________________________________ [7200] Tertullian reads this in the singular number, "natus est." [7201] John i. 13. [7202] We need not say that the mass of critical authority is against Tertullian, and with his opponents, in their reading of this passage. [7203] He refers to the Valentinians. See our translation of this tract against them, chap. xxv., etc., p. 515, supra. [7204] Formalis nostræ nativitatis. [7205] Despumatione. [7206] Vis. [7207] Medicando. [This is based on Job x. 10, a favourite passage with the Fathers in expounding the generative process.] [7208] i.e., The Son of God. [7209] Which is all that the heretics assign to Him. [7210] Such as Valentinus ascribed to Him. See above, c. xv. p. 511. __________________________________________________________________ Chapter XX.--Christ Born of a Virgin, of Her Substance. The Physiological Facts of His Real and Exact Birth of a Human Mother, as Suggested by Certain Passages of Scripture. But to what shifts you resort, in your attempt to rob the syllable ex (of) [7211] of its proper force as a preposition, and to substitute another for it in a sense not found throughout the Holy Scriptures! You say that He was born through [7212] a virgin, not of [7213] a virgin, and in a womb, not of a womb, because the angel in the dream said to Joseph, "That which is born in her" (not of her) "is of the Holy Ghost." [7214] But the fact is, if he had meant "of her," he must have said "in her;" for that which was of her, was also in her. The angel's expression, therefore, "in her," has precisely the same meaning as the phrase "of her." It is, however, a fortunate circumstance that Matthew also, when tracing down the Lord's descent from Abraham to Mary, says, "Jacob begat Joseph the husband of Mary, of whom was born Christ." [7215] But Paul, too, silences these critics [7216] when he says, "God sent forth His Son, made of a woman." [7217] Does he mean through a woman, or in a woman? Nay more, for the sake of greater emphasis, he uses the word "made" rather than born, although the use of the latter expression would have been simpler. But by saying "made," he not only confirmed the statement, "The Word was made flesh," [7218] but he also asserted the reality of the flesh which was made of a virgin. We shall have also the support of the Psalms on this point, not the "Psalms" indeed of Valentinus the apostate, and heretic, and Platonist, but the Psalms of David, the most illustrious saint and well-known prophet. He sings to us of Christ, and through his voice Christ indeed also sang concerning Himself. Hear, then, Christ the Lord speaking to God the Father: "Thou art He that didst draw [7219] me out of my mother's womb." [7220] Here is the first point. "Thou art my hope from my mother's breasts; upon Thee have I been cast from the womb." [7221] Here is another point. "Thou art my God from my mother's belly." [7222] Here is a third point. Now let us carefully attend to the sense of these passages. "Thou didst draw me," He says, "out of the womb." Now what is it which is drawn, if it be not that which adheres, that which is firmly fastened to anything from which it is drawn in order to be sundered? If He clove not to the womb, how could He have been drawn from it? If He who clove thereto was drawn from it, how could He have adhered to it, if it were not that, all the while He was in the womb, He was tied to it, as to His origin, [7223] by the umbilical cord, which communicated growth to Him from the matrix? Even when one strange matter amalgamates with another, it becomes so entirely incorporated [7224] with that with which it amalgamates, that when it is drawn off from it, it carries with it some part of the body from which it is torn, as if in consequence of the severance of the union and growth which the constituent pieces had communicated to each other. But what were His "mother's breasts" which He mentions? No doubt they were those which He sucked. Midwives, and doctors, and naturalists, can tell us, from the nature of women's breasts, whether they usually flow at any other time than when the womb is affected with pregnancy, when the veins convey therefrom the blood of the lower parts [7225] to the mamilla, and in the act of transference convert the secretion into the nutritious [7226] substance of milk. Whence it comes to pass that during the period of lactation the monthly issues are suspended. But if the Word was made flesh of Himself without any communication with a womb, no mother's womb operating upon Him with its usual function and support, how could the lacteal fountain have been conveyed (from the womb) to the breasts, since (the womb) can only effect the change by actual possession of the proper substance? But it could not possibly have had blood for transformation into milk, unless it possessed the causes of blood also, that is to say, the severance (by birth) [7227] of its own flesh from the mother's womb. Now it is easy to see what was the novelty of Christ's being born of a virgin. It was simply this, that (He was born) of a virgin in the real manner which we have indicated, in order that our regeneration might have virginal purity,--spiritually cleansed from all pollutions through Christ, who was Himself a virgin, even in the flesh, in that He was born of a virgin's flesh. __________________________________________________________________ [7211] Indicating the material or ingredient, "out of." [7212] Per. [7213] Ex. [7214] Matt. i. 20. [7215] Matt. i. 16. [7216] Grammaticis. [7217] Gal. iv. 4. [7218] John i. 14. [7219] Avulsisti. [7220] Ps. xxii. 9. [7221] Vers. 9, 10. [7222] Ver. 10. [7223] i.e. of His flesh. [7224] Concarnatus et convisceratus: "united in flesh and internal structure." [7225] Sentinam illam inferni sanguinis. [7226] Lactiorem. [7227] Avulsionem. __________________________________________________________________ Chapter XXI.--The Word of God Did Not Become Flesh Except in the Virgin's Womb and of Her Substance. Through His Mother He is Descended from Her Great Ancestor David. He is Described Both in the Old and in the New Testament as "The Fruit of David's Loins." Whereas, then, they contend that the novelty (of Christ's birth) consisted in this, that as the Word of God became flesh without the seed of a human father, so there should be no flesh of the virgin mother (assisting in the transaction), why should not the novelty rather be confined to this, that His flesh, although not born of seed, should yet have proceeded from flesh? I should like to go more closely into this discussion. "Behold," says he, "a virgin shall conceive in the womb." [7228] Conceive what? I ask. The Word of God, of course, and not the seed of man, and in order, certainly, to bring forth a son. "For," says he, "she shall bring forth a son." [7229] Therefore, as the act of conception was her own, [7230] so also what she brought forth was her own, also, although the cause of conception [7231] was not. If, on the other hand, the Word became flesh of Himself, then He both conceived and brought forth Himself, and the prophecy is stultified. For in that case a virgin did not conceive, and did not bring forth; since whatever she brought forth from the conception of the Word, is not her own flesh. But is this the only statement of prophecy which will be frustrated? [7232] Will not the angel's announcement also be subverted, that the virgin should "conceive in her womb and bring forth a son?" [7233] And will not in fact every scripture which declares that Christ had a mother? For how could she have been His mother, unless He had been in her womb? But then He received nothing from her womb which could make her a mother in whose womb He had been. [7234] Such a name as this [7235] a strange flesh ought not to assume. No flesh can speak of a mother's womb but that which is itself the offspring of that womb; nor can any be the offspring of the said womb if it owe its birth solely to itself. Therefore even Elisabeth must be silent although she is carrying in her womb the prophetic babe, which was already conscious of his Lord, and is, moreover, filled with the Holy Ghost. [7236] For without reason does she say, "and whence is this to me that the mother of my Lord should come to me?" [7237] If it was not as her son, but only as a stranger that Mary carried Jesus in her womb, how is it she says, "Blessed is the fruit of thy womb"? [7238] What is this fruit of the womb, which received not its germ from the womb, which had not its root in the womb, which belongs not to her whose is the womb, and which is no doubt the real fruit of the womb--even Christ? Now, since He is the blossom of the stem which sprouts from the root of Jesse; since, moreover, the root of Jesse is the family of David, and the stem of the root is Mary descended from David, and the blossom of the stem is Mary's son, who is called Jesus Christ, will not He also be the fruit? For the blossom is the fruit, because through the blossom and from the blossom every product advances from its rudimental condition [7239] to perfect fruit. What then? They, deny to the fruit its blossom, and to the blossom its stem, and to the stem its root; so that the root fails to secure [7240] for itself, by means of the stem, that special product which comes from the stem, even the blossom and the fruit; for every step indeed in a genealogy is traced from the latest up to the first, so that it is now a well-known fact that the flesh of Christ is inseparable, [7241] not merely from Mary, but also from David through Mary, and from Jesse through David. "This fruit," therefore, "of David's loins," that is to say, of his posterity in the flesh, God swears to him that "He will raise up to sit upon his throne." [7242] If "of David's loins," how much rather is He of Mary's loins, by virtue of whom He is in "the loins of David?" __________________________________________________________________ [7228] Isa. vii. 14; Matt. i. 23. [7229] See the same passages. [7230] Ipsius. [7231] Quod concepit: or, "what she conceived." [7232] Evacuabitur. [7233] Luke i. 31. [7234] An objection. [7235] The rejoinder. [7236] Luke i. 41. [7237] Ver. 43. [7238] Ver. 42. [7239] Eruditur. [7240] Quominus vindicet. [7241] Adhærere. [7242] Ps. cxxxii. 11; also Acts ii. 30. __________________________________________________________________ Chapter XXII.--Holy Scripture in the New Testament, Even in Its Very First Verse, Testifies to Christ's True Flesh. In Virtue of Which He is Incorporated in the Human Stock of David, and Abraham, and Adam. They may, then, obliterate the testimony of the devils which proclaimed Jesus the son of David; but whatever unworthiness there be in this testimony, that of the apostles they will never be able to efface. There is, first of all, Matthew, that most faithful chronicler [7243] of the Gospel, because the companion of the Lord; for no other reason in the world than to show us clearly the fleshly original [7244] of Christ, he thus begins his Gospel: "The book of the generation of Jesus Christ, the son of David, the son of Abraham." [7245] With a nature issuing from such fountal sources, and an order gradually descending to the birth of Christ, what else have we here described than the very flesh of Abraham and of David conveying itself down, step after step, to the very virgin, and at last introducing Christ,--nay, producing Christ Himself of the virgin? Then, again, there is Paul, who was at once both a disciple, and a master, and a witness of the selfsame Gospel; as an apostle of the same Christ, also, he affirms that Christ "was made of the seed of David, according to the flesh," [7246] --which, therefore, was His own likewise. Christ's flesh, then, is of David's seed. Since He is of the seed of David in consequence of Mary's flesh, He is therefore of Mary's flesh because of the seed of David. In what way so ever you torture the statement, He is either of the flesh of Mary because of the seed of David, or He is of the seed of David because of the flesh of Mary. The whole discussion is terminated by the same apostle, when he declares Christ to be "the seed of Abraham." And if of Abraham, how much more, to be sure, of David, as a more recent progenitor! For, unfolding the promised blessing upon all nations in the person [7247] of Abraham, "And in thy seed shall all nations of the earth be blessed," he adds, "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." [7248] When we read and believe these things, what sort of flesh ought we, and can we, acknowledge in Christ? Surely none other than Abraham's, since Christ is "the seed of Abraham;" none other than Jesse's, since Christ is the blossom of "the stem of Jesse;" none other than David's, since Christ is "the fruit of David's loins;" none other than Mary's, since Christ came from Mary's womb; and, higher still, none other than Adam's, since Christ is "the second Adam." The consequence, therefore, is that they must either maintain, that those (ancestors) had a spiritual flesh, that so there might be derived to Christ the same condition of substance, or else allow that the flesh of Christ was not a spiritual one, since it is not traced from the origin [7249] of a spiritual stock. __________________________________________________________________ [7243] Commentator. [7244] Originis carnalis: i.e. "origin of the flesh of." [7245] Matt. i. 1. [7246] Rom. i. 3; 2 Tim. ii. 8. [7247] In nomine: or, "for the sake of." [7248] Gal. iii. 8, 16. [7249] Censetur. __________________________________________________________________ Chapter XXIII.--Simeon's "Sign that Should Be Contradicted," Applied to the Heretical Gainsaying of the True Birth of Christ. One of the Heretics' Paradoxes Turned in Support of Catholic Truth. We acknowledge, however, that the prophetic declaration of Simeon is fulfilled, which he spoke over the recently-born Saviour: [7250] "Behold, this child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against." [7251] The sign (here meant) is that of the birth of Christ, according to Isaiah: "Therefore the Lord Himself shall give you a sign: behold, a virgin shall conceive and bear a son." [7252] We discover, then, what the sign is which is to be spoken against--the conception and the parturition of the Virgin Mary, concerning which these sophists [7253] say: "She a virgin and yet not a virgin bare, and yet did not bear;" just as if such language, if indeed it must be uttered, would not be more suitable even for ourselves to use! For "she bare," because she produced offspring of her own flesh and "yet she did not bear," since she produced Him not from a husband's seed; she was "a virgin," so far as (abstinence) from a husband went, and "yet not a virgin," as regards her bearing a child. There is not, however, that parity of reasoning which the heretics affect: in other words it does not follow that for the reason "she did not bear," [7254] she who was "not a virgin" was "yet a virgin," even because she became a mother without any fruit of her own womb. But with us there is no equivocation, nothing twisted into a double sense. [7255] Light is light; and darkness, darkness; yea is yea; and nay, nay; "whatsoever is more than these cometh of evil." [7256] She who bare (really) bare; and although she was a virgin when she conceived, she was a wife [7257] when she brought forth her son. Now, as a wife, she was under the very law of "opening the womb," [7258] wherein it was quite immaterial whether the birth of the male was by virtue of a husband's co-operation or not; [7259] it was the same sex [7260] that opened her womb. Indeed, hers is the womb on account of which it is written of others also: "Every male that openeth the womb shall be called holy to the Lord." [7261] For who is really holy but the Son of God? Who properly opened the womb but He who opened a closed one? [7262] But it is marriage which opens the womb in all cases. The virgin's womb, therefore, was especially [7263] opened, because it was especially closed. Indeed [7264] she ought rather to be called not a virgin than a virgin, becoming a mother at a leap, as it were, before she was a wife. And what must be said more on this point? Since it was in this sense that the apostle declared that the Son of God was born not of a virgin, but "of a woman," he in that statement recognised the condition of the "opened womb" which ensues in marriage. [7265] We read in Ezekiel of "a heifer [7266] which brought forth, and still did not bring forth." Now, see whether it was not in view of your own future contentions about the womb of Mary, that even then the Holy Ghost set His mark upon you in this passage; otherwise [7267] He would not, contrary to His usual simplicity of style (in this prophet), have uttered a sentence of such doubtful import, especially when Isaiah says, "She shall conceive and bear a son." [7268] __________________________________________________________________ [7250] Literally, "Lord." [7251] Luke ii. 34. [7252] Isa. vii. 14. [7253] Academici isti: "this school of theirs." [7254] i.e. "Because she produced not her son from her husband's seed." [7255] Defensionem. [7256] Matt. v. 37. [7257] Nupsit. [7258] Nupsit ipsa patefacti corporis lege. [7259] De vi masculi admissi an emissi. [7260] i.e. "The male." [7261] Ex. xiii. 2; Luke ii. 23. [7262] Clausam: i.e. a virgin's. [7263] Magis. [7264] Utique. [7265] Nuptialem passionem. [7266] Epiphanius (Hær. xxx. 30) quotes from the apocryphal Ezekiel this passage: Texetai he damalis, kai erousin--ou tetoken. So Clem. Alex. Stromata, vii. Oehler. [7267] Ceterum. [7268] Isa. vii. 14. __________________________________________________________________ Chapter XXIV.--Divine Strictures on Various Heretics Descried in Various Passages of Prophetical Scripture. Those Who Assail the True Doctrine of the One Lord Jesus Christ, Both God and Man, Thus Condemned. For when Isaiah hurls denunciation against our very heretics, especially in his "Woe to them that call evil good, and put darkness for light," [7269] he of course sets his mark upon those amongst you [7270] who preserve not in the words they employ the light of their true significance, (by taking care) that the soul should mean only that which is so called, and the flesh simply that which is confest to our view, and God none other than the One who is preached. [7271] Having thus Marcion in his prophetic view, he says, "I am God, and there is none else; there is no God beside me." [7272] And when in another passage he says, in like manner, "Before me there was no God," [7273] he strikes at those inexplicable genealogies of the Valentinian Æons. Again, there is an answer to Ebion in the Scripture: "Born, [7274] not of blood, nor of the will of the flesh, nor of the will of man, but of God." In like manner, in the passage, "If even an angel of heaven preach unto you any other gospel than that which we have preached unto you, let him be anathema," [7275] he calls attention to the artful influence of Philumene, [7276] the virgin friend of Apelles. Surely he is antichrist who denies that Christ has come in the flesh. [7277] By declaring that His flesh is simply and absolutely true, and taken in the plain sense of its own nature, the Scripture aims a blow at all who make distinctions in it. [7278] In the same way, also, when it defines the very Christ to be but one, it shakes the fancies of those who exhibit a multiform Christ, who make Christ to be one being and Jesus another,--representing one as escaping out of the midst of the crowds, and the other as detained by them; one as appearing on a solitary mountain to three companions, clothed with glory in a cloud, the other as an ordinary man holding intercourse with all, [7279] one as magnanimous, but the other as timid; lastly, one as suffering death, the other as risen again, by means of which event they maintain a resurrection of their own also, only in another flesh. Happily, however, He who suffered "will come again from heaven," [7280] and by all shall He be seen, who rose again from the dead. They too who crucified Him shall see and acknowledge Him; that is to say, His very flesh, against which they spent their fury, and without which it would be impossible for Himself either to exist or to be seen; so that they must blush with shame who affirm that His flesh sits in heaven void of sensation, like a sheath only, Christ being withdrawn from it; as well as those who (maintain) that His flesh and soul are just the same thing, [7281] or else that His soul is all that exists, [7282] but that His flesh no longer lives. __________________________________________________________________ [7269] Isa. v. 20. [7270] Istos. [7271] Prædicatur. [7272] Isa. xlv. 5. [7273] Isa. xlvi. 9. [7274] John i. 13. Tertullian's quotation is, as usual, in the singular, "natus." [7275] Gal. i. 8. [7276] Comp. de Præscr. Hæret. c. xxx. p. 257, supra. [7277] 1 John iv. 3. [7278] Disceptatores ejus. [7279] Ceteris passivum. [7280] Acts i. 11. [7281] Tantundem. [7282] Tantummodo. __________________________________________________________________ Chapter XXV.--Conclusion. This Treatise Forms a Preface to the Other Work, "On the Resurrection of the Flesh," Proving the Reality of the Flesh Which Was Truly Born, and Died, and Rose Again. But let this suffice on our present subject; for I think that by this time proof enough has been adduced of the flesh in Christ having both been born of the virgin, and being human in its nature. And this discussion alone might have been sufficient, without encountering the isolated opinions which have been raised from different quarters. We have, however, challenged these opinions to the test, both of the arguments which sustain them, and of the Scriptures which are appealed to, and this we have done ex abundanti; so that we have, by showing what the flesh of Christ was, and whence it was derived, also predetermined the question, against all objectors, of what that flesh was not. The resurrection, however, of our own flesh will have to be maintained in another little treatise, and so bring to a close this present one, which serves as a general preface, and which will pave the way for the approaching subject now that it is plain what kind of body that was which rose again in Christ. __________________________________________________________________ Elucidations. ------------------------ I. (In the body of a dove, cap. iii. p. 523.) The learned John Scott, in his invaluable work The Christian Life, [7283] identifies the glory shed upon the Saviour at his baptism, with that mentioned by Ezekiel (Cap. xliii. 2) and adds: "In this same glorious splendor was Christ arrayed first at his Baptism and afterward at his Transfiguration....By the Holy Ghost's descending like a Dove, it is not necessary we should understand his descending in the shape or form of a Dove, but that in some glorious form, or appearance, he descended in the same manner as a Dove descends....Came down from above just as a dove with his wings spread forth is observed to do, and lighted upon our Saviour's head." I quote this as the opinion of one of the most learned and orthodox of divines, but not as my own, for I cannot reconcile it, as he strives to do, with St. Luke iii. 22. Compare Justin Martyr, vol. i. p. 243, and note 6, this series. Grotius observes, says Dr. Scott, that in the apocryphal Gospel of the Nazarenes, it is said that at the Baptism of our Lord "a great light shone round about the place." II. (His mother and His brethren, cap. vii. p. 527.) It is not possible that the author of this chapter had ever conceived of the Blessed Virgin otherwise than as "Blessed among women," indeed, but enjoying no especial prerogative as the mother of our Lord. He speaks of "denying her" and "putting her away" after He began His Ministry, as He requires His ministers to do, after His example. How extraordinary this language--"the repudiation of carnal relationship." According to our author, never charged with heresy on this point, the high rewards of the holy Mary, in the world to come will be those due to her faith, not to the blessing of "her breasts and of her womb." Christ designates those as "more blessed," who hear His word and keep it. This the Blessed Virgin did pre-eminently, and herein was her own greater blessedness; that is, (our author shews) her crown of glory depends chiefly, like that of other saints, on her faith and works, not on her mere Maternity. __________________________________________________________________ [7283] I quote the Ed. London, 1739, Vol. V., p. 249. __________________________________________________________________ tertullian resurrection_flesh anf03 tertullian-resurrection_flesh On the Resurrection of the Flesh /ccel/schaff/anf03.v.viii.html __________________________________________________________________ On the Resurrection of the Flesh __________________________________________________________________ VI. On the Resurrection of the Flesh. The heretics against whom this work is directed, were the same who maintained that the demiurge, or the god who created this world and gave the Mosaic dispensation, was opposed to the supreme God. Hence they attached an idea of inherent corruption and worthlessness to all his works--amongst the rest, to the flesh or body of man; affirming that it could not rise again, and that the soul alone was capable of inheriting immortality. [7284] [Translated by Dr. Holmes.] ------------------------ Chapter I.--The Doctrine of the Resurrection of the Body Brought to Light by the Gospel. The Faintest Glimpses of Something Like It Occasionally Met with in Heathenism. Inconsistencies of Pagan Teaching. The resurrection of the dead is the Christian's trust. [7285] By it we are believers. To the belief of this (article of the faith) truth compels us--that truth which God reveals, but the crowd derides, which supposes that nothing will survive after death. And yet they do honour [7286] to their dead, and that too in the most expensive way according to their bequest, and with the daintiest banquets which the seasons can produce, [7287] on the presumption that those whom they declare to be incapable of all perception still retain an appetite. [7288] But (let the crowd deride): I on my side must deride it still more, especially when it burns up its dead with harshest inhumanity, only to pamper them immediately afterwards with gluttonous satiety, using the selfsame fires to honour them and to insult them. What piety is that which mocks its victims with cruelty? Is it sacrifice or insult (which the crowd offers), when it burns its offerings to those it has already burnt? [7289] But the wise, too, join with the vulgar crowd in their opinion sometimes. There is nothing after death, according to the school of Epicurus. After death all things come to an end, even death itself, says Seneca to like effect. It is satisfactory, however, that the no less important philosophy of Pythagoras and Empedocles, and the Plantonists, take the contrary view, and declare the soul to be immortal; affirming, moreover, in a way which most nearly approaches (to our own doctrine), [7290] that the soul actually returns into bodies, although not the same bodies, and not even those of human beings invariably: thus Euphorbus is supposed to have passed into Phythagoras, and Homer into a peacock. They firmly pronounced the soul's renewal [7291] to be in a body, [7292] (deeming it) more tolerable to change the quality (of the corporeal state) than to deny it wholly: they at least knocked at the door of truth, although they entered not. Thus the world, with all its errors, does not ignore the resurrection of the dead. __________________________________________________________________ [7284] See Bp. Kaye, On Tertullian, p. 256. A full examination of the tenets of these Gnostic heretics occurs in our author's Treatise against Marcion. An able review of Tertullian's line of thought in this work on the resurrection occurs in Neander's Antignostikus, Bohn's translation, ii. 478-486. [There is a decisive ebullition of Montanistic fanaticism in cap. xi., and in the second chapter there is a reference to the De Carne Christi. Date this treatise circa a.d. 208.] [7285] Fiducia. [7286] Parentant. [7287] Pro temporibus esculentorum. [7288] Etiam desiderar. [7289] Cum crematis cremat. [7290] Adhuc proxime: "Christianæ scilicet doctrinæ." Oehler. [7291] Recidivatum. [7292] Corporalem. __________________________________________________________________ Chapter II.--The Jewish Sadducees a Link Between the Pagan Philosophers and the Heretics on This Doctrine. Its Fundamental Importance Asserted. The Soul Fares Better Than the Body, in Heretical Estimation, as to Its Future State. Its Extinction, However, Was Held by One Lucan. Since there is even within the confines of God's Church [7293] a sect which is more nearly allied to the Epicureans than to the prophets, an opportunity is afforded us of knowing [7294] what estimate Christ forms of the (said sect, even the) Sadducees. For to Christ was it reserved to lay bare everything which before was concealed: to impart certainty to doubtful points; to accomplish those of which men had had but a foretaste; to give present reality to the objects of prophecy; and to furnish not only by Himself, but actually in Himself, certain proofs of the resurrection of the dead. It is, however, against other Sadducees that we have now to prepare ourselves, but still partakers of their doctrine. For instance, they allow a moiety of the resurrection; that is, simply of the soul, despising the flesh, just as they also do the Lord of the flesh Himself. No other persons, indeed, refuse to concede to the substance of the body its recovery from death, [7295] heretical inventors of a second deity. Driven then, as they are, to give a different dispensation to Christ, so that He may not be accounted as belonging to the Creator, they have achieved their first error in the article of His very flesh; contending with Marcion and Basilides that it possessed no reality; or else holding, after the heretical tenets of Valentinus, and according to Apelles, that it had qualities peculiar to itself. And so it follows that they shut out from all recovery from death that substance of which they say that Christ did not partake, confidently assuming that it furnishes the strongest presumption against the resurrection, since the flesh is already risen in Christ. Hence it is that we have ourselves previously issued our volume On the flesh of Christ; in which we both furnish proofs of its reality, [7296] in opposition to the idea of its being a vain phantom; and claim for it a human nature without any peculiarity of condition--such a nature as has marked out Christ to be both man and the Son of man. For when we prove Him to be invested with the flesh and in a bodily condition, we at the same time refute heresy, by establishing the rule that no other being than the Creator must be believed to be God, since we show that Christ, in whom God is plainly discerned, is precisely of such a nature as the Creator promised that He should be. Being thus refuted touching God as the Creator, and Christ as the Redeemer of the flesh, they will at once be defeated also on the resurrection of the flesh. No procedure, indeed, can be more reasonable. And we affirm that controversy with heretics should in most cases be conducted in this way. For due method requires that conclusions should always be drawn from the most important premises, in order that there be a prior agreement on the essential point, by means of which the particular question under review may be said to have been determined. Hence it is that the heretics, from their conscious weakness, never conduct discussion in an orderly manner. They are well aware how hard is their task in insinuating the existence of a second god, to the disparagement of the Creator of the world, who is known to all men naturally by the testimony of His works, who is before all others in the mysteries [7297] of His being, and is especially manifested in the prophets; [7298] then, under the pretence of considering a more urgent inquiry, namely man's own salvation--a question which transcends all others in its importance--they begin with doubts about the resurrection; for there is greater difficulty in believing the resurrection of the flesh than the oneness of the Deity. In this way, after they have deprived the discussion of the advantages of its logical order, and have embarrassed it with doubtful insinuations [7299] in disparagement of the flesh, they gradually draw their argument to the reception of a second god after destroying and changing the very ground of our hopes. For when once a man is fallen or removed from the sure hope which he had placed in the Creator, he is easily led away to the object of a different hope, whom however of his own accord he can hardly help suspecting. Now it is by a discrepancy in the promises that a difference of gods is insinuated. How many do we thus see drawn into the net vanquished on the resurrection of the flesh, before they could carry their point on the oneness of the Deity! In respect, then, of the heretics, we have shown with what weapons we ought to meet them. And indeed we have already encountered them in treatises severally directed against them: on the one only God and His Christ, in our work against Marcion, [7300] on the Lord's flesh, in our book against the four heresies, [7301] for the special purpose of opening the way to the present inquiry: so that we have now only to discuss the resurrection of the flesh, (treating it) just as if it were uncertain in regard to ourselves also, that is, in the system of the Creator. [7302] Because many persons are uneducated; still more are of faltering faith, and several are weak-minded: these will have to be instructed, directed, strengthened, inasmuch as the very oneness of the Godhead will be defended along with the maintenance of our doctrine. [7303] For if the resurrection of the flesh be denied, that prime article of the faith is shaken; if it be asserted, that is established. There is no need, I suppose, to treat of the soul's safety; for nearly all the heretics, in whatever way they conceive of it, certainly refrain from denying that. We may ignore a certain Lucan, [7304] who does not spare even this part of our nature, which he follows Aristotle in reducing to dissolution, and substitutes some other thing in lieu of it. Some third nature it is which, according to him, is to rise again, neither soul nor flesh; in other words, not man, but a bear perhaps--for instance, Lucan himself. [7305] Even he [7306] has received from us a copious notice in our book on the entire condition of the soul, [7307] the especial immortality of which we there maintain, whilst we also both acknowledge the dissolution of the flesh alone, and emphatically assert its restitution. Into the body of that work were collected whatever points we elsewhere had to reserve from the pressure of incidental causes. For as it is my custom to touch some questions but lightly on their first occurrence, so I am obliged also to postpone the consideration of them, until the outline can be filled in with complete detail, and the deferred points be taken up on their own merits. __________________________________________________________________ [7293] Apud Deum. [7294] Sciemus. [7295] Salutem. [7296] Eam solidam. [7297] In sacramentis. [7298] In prædicationibus: "in the declarations of the prophets." [7299] Scrupulis. [7300] See books ii. and iii. of our Anti-Marcion. [7301] He means the De Carne Christi. [7302] Tanquam penes nos quoque incerta, id est penes Creatorem. This obscure clause is very variously read. One reading, approved by Fr. Junius, has: "Tanquam penes nos incertum, dum sit quoque certum penes Creatorem," q.d., "As a subject full of uncertainty as respects ourselves, although of an opposite character in relation to the Creator;" whatever that may mean. [7303] Hoc latere. [7304] Compare Adv. Omnes Hæreses, c. vi. [7305] Varro's words help us to understand this rough joke: "Ursi Lucana origo," etc. (De Ling. Lat. v. 100.) [7306] Iste: rather his subject than his person. [7307] i.e. the De Anima. __________________________________________________________________ Chapter III.--Some Truths Held Even by the Heathen. They Were, However, More Often Wrong Both in Religious Opinions and in Moral Practice. The Heathen Not to Be Followed in Their Ignorance of the Christian Mystery. The Heretics Perversely Prone to Follow Them. One may no doubt be wise in the things of God, even from one's natural powers, but only in witness to the truth, not in maintenance of error; (only) when one acts in accordance with, not in opposition to, the divine dispensation. For some things are known even by nature: the immortality of the soul, for instance, is held by many; the knowledge of our God is possessed by all. I may use, therefore, the opinion of a Plato, when he declares, "Every soul is immortal." I may use also the conscience of a nation, when it attests the God of gods. I may, in like manner, use all the other intelligences of our common nature, when they pronounce God to be a judge. "God sees," (say they); and, "I commend you to God." [7308] But when they say, "What has undergone death is dead," and, "Enjoy life whilst you live," and, "After death all things come to an end, even death itself;" then I must remember both that "the heart of man is ashes," [7309] according to the estimate of God, and that the very "Wisdom of the world is foolishness," (as the inspired word) pronounces it to be. [7310] Then, if even the heretic seek refuge in the depraved thoughts of the vulgar, or the imaginations of the world, I must say to him: Part company with the heathen, O heretic! for although you are all agreed in imagining a God, yet while you do so in the name of Christ, so long as you deem yourself a Christian, you are a different man from a heathen: give him back his own views of things, since he does not himself learn from yours. Why lean upon a blind guide, if you have eyes of your own? Why be clothed by one who is naked, if you have put on Christ? Why use the shield of another, when the apostle gives you armour of your own? It would be better for him to learn from you to acknowledge the resurrection of the flesh, than for you from him to deny it; because if Christians must needs deny it, it would be sufficient if they did so from their own knowledge, without any instruction from the ignorant multitude. He, therefore, will not be a Christian who shall deny this doctrine which is confessed by Christians; denying it, moreover, on grounds which are adopted by a man who is not a Christian. Take away, indeed, from the heretics the wisdom which they share with the heathen, and let them support their inquiries from the Scriptures alone: they will then be unable to keep their ground. For that which commends men's common sense is its very simplicity, and its participation in the same feelings, and its community of opinions; and it is deemed to be all the more trustworthy, inasmuch as its definitive statements are naked and open, and known to all. Divine reason, on the contrary, lies in the very pith and marrow of things, not on the surface, and very often is at variance with appearances. __________________________________________________________________ [7308] Compare the De Test. Anim. ii., and De Anim. xlii. [7309] Isa. xliv. 20. [7310] 1 Cor. i. 20, iii. 19. __________________________________________________________________ Chapter IV.--Heathens and Heretics Alike in Their Vilification of the Flesh and Its Functions, the Ordinary Cavils Against the Final Restitution of So Weak and Ignoble a Substance. Hence it is that heretics start at once from this point, [7311] from which they sketch the first draft of their dogmas, and afterwards add the details, being well aware how easily men's minds are caught by its influence, (and actuated) by that community of human sentiment which is so favourable to their designs. Is there anything else that you can hear of from the heretic, as also from the heathen, earlier in time or greater in extent? Is not (their burden) from the beginning and everywhere an invective against the flesh--against its origin, against its substance, against the casualties and the invariable end which await it; unclean from its first formation of the dregs of the ground, uncleaner afterwards from the mire of its own seminal transmission; worthless, [7312] weak, covered with guilt, laden with misery, full of trouble; and after all this record of its degradation, dropping into its original earth and the appellation of a corpse, and destined to dwindle away even from this [7313] loathsome name into none henceforth at all--into the very death of all designation? Now you are a shrewd man, no doubt: will you then persuade yourself, that after this flesh has been withdrawn from sight, and touch, and memory, it can never be rehabilitated from corruption to integrity, from a shattered to a solid state, from an empty to a full condition, from nothing at all to something--the devouring fires, and the waters of the sea, and the maws of beasts, and the crops of birds and the stomachs of fishes, and time's own great paunch [7314] itself of course yielding it all up again? Shall the same flesh which has fallen to decay be so expected to recover, as that the lame, and the one-eyed, and the blind, and the leper, and the palsied shall come back again, although there can be no pleasure in returning to their old condition? Or shall they be whole, and so have to fear exposure to such sufferings? What, in that case, (must we say) of the consequences of resuming the flesh? Will it again be subject to all its present wants, especially meats and drinks? Shall we have with our lungs to float (in air or water), [7315] and suffer pain in our bowels, and with organs of shame to feel no shame, and with all our limbs to toil and labour? Must there again be ulcers, and wounds, and fever, and gout, and once more the wishing to die? Of course these will be the longings incident on the recovery of the flesh, only the repetition of desires to escape out of it. Well now, we have (stated) all this in very subdued and delicate phrases, as suited to the character of our style; but (would you know) how great a licence of unseemly language these men actually use, you must test them in their conferences, whether they be heathens or heretics. __________________________________________________________________ [7311] Of the resurrection of the body. [7312] Frivolæ. [7313] Isto. [7314] Gula. [7315] Natandum pulmonibus. __________________________________________________________________ Chapter V.--Some Considerations in Reply Eulogistic of the Flesh. It Was Created by God. The Body of Man Was, in Fact, Previous to His Soul. Inasmuch as all uneducated men, therefore, still form their opinions after these common-sense views, and as the falterers and the weak-minded have a renewal of their perplexities occasioned by the selfsame views; and as the first battering-ram which is directed against ourselves is that which shatters the condition of the flesh, we must on our side necessarily so manage our defences, as to guard, first of all, the condition of the flesh, their disparagement of it being repulsed by our own eulogy. The heretics, therefore, challenged us to use our rhetoric no less than our philosophy. Respecting, then, this frail and poor, worthless body, which they do not indeed hesitate to call evil, even if it had been the work of angels, as Menander and Marcus are pleased to think, or the formation of some fiery being, an angel, as Apelles teaches, it would be quite enough for securing respect for the body, that it had the support and protection of even a secondary deity. The angels, we know, rank next to God. Now, whatever be the supreme God of each heretic, I should not unfairly derive the dignity of the flesh likewise from Him to whom was present the will for its production. For, of course, if He had not willed its production, He would have prohibited it, when He knew it was in progress. It follows, then, that even on their principle the flesh is equally the work of God. There is no work but belongs to Him who has permitted it to exist. It is indeed a happy circumstance, that most of their doctrines, including even the harshest, accord to our God the entire formation of man. How mighty He is, you know full well who believe that He is the only God. Let, then, the flesh begin to give you pleasure, since the Creator thereof is so great. But, you say, even the world is the work of God, and yet "the fashion of this world passeth away," [7316] as the apostle himself testifies; nor must it be predetermined that the world will be restored, simply because it is the work of God. And surely if the universe, after its ruin, is not to be formed again, why should a portion of it be? You are right, if a portion is on an equality with the whole. But we maintain that there is a difference. In the first place, because all things were made by the Word of God, and without Him was nothing made. [7317] Now the flesh, too, had its existence from the Word of God, because of the principle, [7318] that here should be nothing without that Word. "Let us make man," [7319] said He, before He created him, and added, "with our hand," for the sake of his pre-eminence, that so he might not be compared with the rest of creation. [7320] And "God," says (the Scripture), "formed man." [7321] There is undoubtedly a great difference in the procedure, springing of course from the nature of the case. For the creatures which were made were inferior to him for whom they were made; and they were made for man, to whom they were afterwards made subject by God. Rightly, therefore, had the creatures which were thus intended for subjection, come forth into being at the bidding and command and sole power of the divine voice; whilst man, on the contrary, destined to be their lord, was formed by God Himself, to the intent that he might be able to exercise his mastery, being created by the Master the Lord Himself. Remember, too, that man is properly called flesh, which had a prior occupation in man's designation: "And God formed man the clay of the ground." [7322] He now became man, who was hitherto clay. "And He breathed upon his face the breath of life, and man (that is, the clay) became a living soul; and God placed the man whom He had formed in the garden." [7323] So that man was clay at first, and only afterwards man entire. I wish to impress this on your attention, with a view to your knowing, that whatever God has at all purposed or promised to man, is due not to the soul simply, but to the flesh also; if not arising out of any community in their origin, yet at all events by the privilege possessed by the latter in its name. [7324] __________________________________________________________________ [7316] 1 Cor. vii. 31. [7317] John i. 3. [7318] Formam. [7319] Gen. i. 26. [7320] Universitati. [7321] Gen. i. 27. [7322] Limum de terra: Gen. ii. 7. [7323] Gen. ii. 7, 8. [7324] It having just been said that flesh was man's prior designation. __________________________________________________________________ Chapter VI.--Not the Lowliness of the Material, But the Dignity and Skill of the Maker, Must Be Remembered, in Gauging the Excellence of the Flesh. Christ Partook of Our Flesh. Let me therefore pursue the subject before me--if I can but succeed in vindicating for the flesh as much as was conferred on it by Him who made it, glorying as it even then was, because that poor paltry material, clay, found its way into the hands of God, whatever these were, happy enough at merely being touched by them. But why this glorying? Was it that, [7325] without any further labour, the clay had instantly assumed its form at the touch of God? The truth is, [7326] a great matter was in progress, out of which the creature under consideration [7327] was being fashioned. So often then does it receive honour, as often as it experiences the hands of God, when it is touched by them, and pulled, and drawn out, and moulded into shape. Imagine God wholly employed and absorbed in it--in His hand, His eye, His labour, His purpose, His wisdom, His providence, and above all, in His love, which was dictating the lineaments (of this creature). For, whatever was the form and expression which was then given to the clay (by the Creator) Christ was in His thoughts as one day to become man, because the Word, too, was to be both clay and flesh, even as the earth was then. For so did the Father previously say to the Son: "Let us make man in our own image, after our likeness." [7328] And God made man, that is to say, the creature which He moulded and fashioned; after the image of God (in other words, of Christ) did He make him. And the Word was God also, who being [7329] in the image of God, "thought it not robbery to be equal to God." [7330] Thus, that clay which was even then putting on the image of Christ, who was to come in the flesh, was not only the work, but also the pledge and surety, of God. To what purpose is it to bandy about the name earth, as that of a sordid and grovelling element, with the view of tarnishing the origin of the flesh, when, even if any other material had been available for forming man, it would be requisite that the dignity of the Maker should be taken into consideration, who even by His selection of His material deemed it, and by His management made it, worthy? The hand of Phidias forms the Olympian Jupiter of ivory; worship is given to the statue, and it is no longer regarded as a god formed out of a most silly animal, but as the world's supreme Deity--not because of the bulk of the elephant, but on account of the renown of Phidias. Could not therefore the living God, the true God, purge away by His own operation whatever vileness might have accrued to His material, and heal it of all infirmity? Or must this remain to show how much more nobly man could fabricate a god, than God could form a man? Now, although the clay is offensive (for its poorness), it is now something else. What I possess is flesh, not earth, even although of the flesh it is said: "Dust thou art, and unto dust shalt thou return." [7331] In these words there is the mention of the origin, not a recalling of the substance. The privilege has been granted to the flesh to be nobler than its origin, and to have happiness aggrandized by the change wrought in it. Now, even gold is earth, because of the earth; but it remains earth no longer after it becomes gold, but is a far different substance, more splendid and more noble, though coming from a source which is comparatively faded and obscure. In like manner, it was quite allowable for God that He should clear the gold of our flesh from all the taints, as you deem them, of its native clay, by purging the original substance of its dross. __________________________________________________________________ [7325] Quid enim si. [7326] Adeo. [7327] Ista. [7328] Gen. i. 26. [7329] Constitutus. [7330] Phil. ii. 6. [7331] Gen. iii. 19. ["Earth thou art, etc." in text.] __________________________________________________________________ Chapter VII.--The Earthy Material of Which Flesh is Created Wonderfully Improved by God's Manipulation. By the Addition of the Soul in Man's Constitution It Became the Chief Work in the Creation. But perhaps the dignity of the flesh may seem to be diminished, because it has not been actually manipulated by the hand of God, as the clay was at first. Now, when God handled the clay for the express purpose of the growth of flesh out of it afterwards, it was for the flesh that He took all the trouble. But I want you, moreover, to know at what time and in what manner the flesh flourished into beauty out of its clay. For it cannot be, as some will have it, that those "coats of skins" [7332] which Adam and Eve put on when they were stripped of paradise, were really themselves the forming of the flesh out of clay, [7333] because long before that Adam had already recognised the flesh which was in the woman as the propagation of his own substance ("This is now bone of my bone, and flesh of my flesh" [7334] ), and the very taking of the woman out of the man was supplemented with flesh; but it ought, I should suppose, to have been made good with clay, if Adam was still clay. The clay, therefore, was obliterated and absorbed into flesh. When did this happen? At the time that man became a living soul by the inbreathing of God--by the breath indeed which was capable of hardening clay into another substance, as into some earthenware, so now into flesh. In the same way the potter, too, has it in his power, by tempering the blast of his fire, to modify his clayey material into a stiffer one, and to mould one form after another more beautiful than the original substance, and now possessing both a kind and name of its own. For although the Scripture says, "Shall the clay say to the potter?" [7335] that is, Shall man contend with God? although the apostle speaks of "earthen vessels" [7336] he refers to man, who was originally clay. And the vessel is the flesh, because this was made of clay by the breath of the divine afflatus; and it was afterwards clothed with "the coats of skins," that is, with the cutaneous covering which was placed over it. So truly is this the fact, that if you withdraw the skin, you lay bare the flesh. Thus, that which becomes a spoil when stripped off, was a vestment as long as it remained laid over. Hence the apostle, when he call circumcision "a putting off (or spoliation) of the flesh," [7337] affirmed the skin to be a coat or tunic. Now this being the case, you have both the clay made glorious by the hand of God, and the flesh more glorious still by His breathing upon it, by virtue of which the flesh not only laid aside its clayey rudiments, but also took on itself the ornaments of the soul. You surely are not more careful than God, that you indeed should refuse to mount the gems of Scythia and India and the pearls of the Red Sea in lead, or brass, or iron, or even in silver, but should set them in the most precious and most highly-wrought gold; or, again, that you should provide for your finest wines and most costly unguents the most fitting vessels; or, on the same principle, should find for your swords of finished temper scabbards of equal worth; whilst God must consign to some vilest sheath the shadow of His own soul, the breath of His own Spirit, the operation of His own mouth, and by so ignominious a consignment secure, of course, its condemnation. Well, then, has He placed, or rather inserted and commingled, it with the flesh? Yes; and so intimate is the union, that it may be deemed to be uncertain whether the flesh bears about the soul, or the soul the flesh; or whether the flesh acts as apparitor to the soul, or the soul to the flesh. It is, however, more credible that the soul has service rendered to it, [7338] and has the mastery, [7339] as being more proximate in character to God. [7340] This circumstance even redounds to the glory of the flesh, inasmuch as it both contains an essence nearest to God's, and renders itself a partaker of (the soul's) actual sovereignty. For what enjoyment of nature is there, what produce of the world, what relish of the elements, which is not imparted to the soul by means of the body? How can it be otherwise? Is it not by its means that the soul is supported by the entire apparatus of the senses--the sight, the hearing, the taste, the smell, the touch? Is it not by its means that it has a sprinkling of the divine power, there being nothing which it does not effect by its faculty of speech, even when it is only tacitly indicated? And speech is the result of a fleshly organ. The arts come through the flesh; through the flesh also effect is given to the mind's pursuits and powers; all work, too, and business and offices of life, are accomplished by the flesh; and so utterly are the living acts of the soul the work of the flesh, that for the soul to cease to do living acts, would be nothing else than sundering itself from the flesh. So also the very act of dying is a function of the flesh, even as the process of life is. Now, if all things are subject to the soul through the flesh, their subjection is equally due to the flesh. That which is the means and agent of your enjoyment, must needs be also the partaker and sharer of your enjoyment. So that the flesh, which is accounted the minister and servant of the soul, turns out to be also its associate and co-heir. And if all this in temporal things, why not also in things eternal? __________________________________________________________________ [7332] Gen. iii. 31. [7333] A Valentinian notion. [7334] Gen. ii. 23. [7335] Rom. ix. 20. [7336] 2 Cor. vi. 7. [7337] Col. ii. 11. [7338] Invehi. [7339] Dominari. [7340] John iv. 24. __________________________________________________________________ Chapter VIII.--Christianity, by Its Provision for the Flesh, Has Put on It the Greatest Honour. The Privileges of Our Religion in Closest Connection with Our Flesh. Which Also Bears a Large Share in the Duties and Sacrifices of Religion. Now such remarks have I wished to advance in defence of the flesh, from a general view of the condition of our human nature. Let us now consider its special relation to Christianity, and see how vast a privilege before God has been conferred on this poor and worthless substance. It would suffice to say, indeed, that there is not a soul that can at all procure salvation, except it believe whilst it is in the flesh, so true is it that the flesh is the very condition on which salvation hinges. And since the soul is, in consequence of its salvation, chosen to the service of God, it is the flesh which actually renders it capable of such service. The flesh, indeed, is washed, in order that the soul may be cleansed; the flesh is anointed, that the soul may be consecrated; the flesh is signed (with the cross), that the soul too may be fortified; the flesh is shadowed with the imposition of hands, that the soul also maybe illuminated by the Spirit; the flesh feeds on the body and blood of Christ, that the soul likewise may fatten on its God. They cannot then be separated in their recompense, when they are united in their service. Those sacrifices, moreover, which are acceptable to God--I mean conflicts of the soul, fastings, and abstinences, and the humiliations which are annexed to such duty--it is the flesh which performs again and again [7341] to its own especial suffering. Virginity, likewise, and widowhood, and the modest restraint in secret on the marriage-bed, and the one only adoption [7342] of it, are fragrant offerings to God paid out of the good services of the flesh. Come, tell me what is your opinion of the flesh, when it has to contend for the name of Christ, dragged out to public view, and exposed to the hatred of all men; when it pines in prisons under the cruellest privation of light, in banishment from the world, amidst squalor, filth, and noisome food, without freedom even in sleep, for it is bound on its very pallet and mangled in its bed of straw; when at length before the public view it is racked by every kind of torture that can be devised, and when finally it is spent beneath its agonies, struggling to render its last turn for Christ by dying for Him--upon His own cross many times, not to say by still more atrocious devices of torment. Most blessed, truly, and most glorious, must be the flesh which can repay its Master Christ so vast a debt, and so completely, that the only obligation remaining due to Him is, that it should cease by death to owe Him more--all the more bound even then in gratitude, because (for ever) set free. __________________________________________________________________ [7341] Instaurat. [7342] Una notitia ejus = monogamia. __________________________________________________________________ Chapter IX.--God's Love for the Flesh of Man, as Developed in the Grace of Christ Towards It. The Flesh the Best Means of Displaying the Bounty and Power of God. To recapitulate, then: Shall that very flesh, which the Divine Creator formed with His own hands in the image of God; which He animated with His own afflatus, after the likeness of His own vital vigour; which He set over all the works of His hand, to dwell amongst, to enjoy, and to rule them; which He clothed with His sacraments and His instructions; whose purity He loves, whose mortifications He approves; whose sufferings for Himself He deems precious;--(shall that flesh, I say), so often brought near to God, not rise again? God forbid, God forbid, (I repeat), that He should abandon to everlasting destruction the labour of His own hands, the care of His own thoughts, the receptacle of His own Spirit, [7343] the queen of His creation, the inheritor of His own liberality, the priestess of His religion, the champion of His testimony, the sister of His Christ! We know by experience the goodness of God; from His Christ we learn that He is the only God, and the very good. Now, as He requires from us love to our neighbour after love to Himself, [7344] so He will Himself do that which He has commanded. He will love the flesh which is, so very closely and in so many ways, His neighbour--(He will love it), although infirm, since His strength is made perfect in weakness; [7345] although disordered, since "they that are whole need not the physician, but they that are sick;" [7346] although not honourable, since "we bestow more abundant honour upon the less honourable members;" [7347] although ruined, since He says, "I am come to save that which was lost;" [7348] although sinful, since He says, "I desire rather the salvation of the sinner than his death;" [7349] although condemned, for says He, "I shall wound, and also heal." [7350] Why reproach the flesh with those conditions which wait for God, which hope in God, which receive honour from God, which He succours? I venture to declare, that if such casualties as these had never befallen the flesh, the bounty, the grace, the mercy, (and indeed) all the beneficent power of God, would have had no opportunity to work. [7351] __________________________________________________________________ [7343] Afflatus. [7344] Matt. xxii. 37-40. [7345] 2 Cor. xii. 9. [7346] Luke v. 31. [7347] 1 Cor. xii. 23. [7348] Luke xix. 10. [7349] Ezek. xviii. 23. [7350] Deut. xxxii. 39. [7351] Vacuisset. __________________________________________________________________ Chapter X.--Holy Scripture Magnifies the Flesh, as to Its Nature and Its Prospects. You hold to the scriptures in which the flesh is disparaged; receive also those in which it is ennobled. You read whatever passage abases it; direct your eyes also to that which elevates it. "All flesh is grass." [7352] Well, but Isaiah was not content to say only this; but he also declared, "All flesh shall see the salvation of God." [7353] They notice God when He says in Genesis, "My Spirit shall not remain among these men, because they are flesh;" [7354] but then He is also heard saying by Joel, "I will pour out of my Spirit upon all flesh." [7355] Even the apostle ought not to be known for any one statement in which he is wont to reproach the flesh. For although he says that "in his flesh dwelleth no good thing;" [7356] although he affirms that "they who are in the flesh cannot please God," [7357] because "the flesh lusteth against the Spirit;" [7358] yet in these and similar assertions which he makes, it is not the substance of the flesh, but its actions, which are censured. Moreover, we shall elsewhere [7359] take occasion to remark, that no reproaches can fairly be cast upon the flesh, without tending also to the castigation of the soul, which compels the flesh to do its bidding. However, let me meanwhile add that in the same passage Paul "carries about in his body the marks of the Lord Jesus;" [7360] he also forbids our body to be profaned, as being "the temple of God;" [7361] he makes our bodies "the members of Christ;" [7362] and he exhorts us to exalt and "glorify God in our body." [7363] If, therefore, the humiliations of the flesh thrust off its resurrection, why shall not its high prerogatives rather avail to bring it about?--since it better suits the character of God to restore to salvation what for a while He rejected, than to surrender to perdition what He once approved. __________________________________________________________________ [7352] Isa. xl. 7. [7353] Isa. xl. 5. [7354] Gen. vi. 3, Sept. [7355] Joel iii. 1. [7356] Rom. viii. 18. [7357] Rom. viii. 8. [7358] Gal. v. 17. [7359] Below, in ch. xvi. [7360] Gal. vi. 17. [7361] 1 Cor. iii. 16. [7362] 1 Cor. vi. 15. [7363] Ver. 20. __________________________________________________________________ Chapter XI.--The Power of God Fully Competent to Effect the Resurrection of the Flesh. Thus far touching my eulogy of the flesh, in opposition to its enemies, who are, notwithstanding, its greatest friends also; for there is nobody who lives so much in accordance with the flesh as they who deny the resurrection of the flesh, inasmuch as they despise all its discipline, while they disbelieve its punishment. It is a shrewd saying which the Paraclete utters concerning these persons by the mouth of the prophetess Prisca: "They are carnal, [7364] and yet they hate the flesh." Since, then, the flesh has the best guarantee that could possibly accrue for securing to it the recompense of salvation, ought we not also to consider well the power, and might, and competency [7365] of God Himself, whether He be so great as to be able to rebuild and restore the edifice of the flesh, which had become dilapidated and blocked up, [7366] and in every possible way dislocated?--whether He has promulgated in the public domains of nature any analogies to convince us of His power in this respect, lest any should happen to be still thirsting for the knowledge of God, when faith in Him must rest on no other basis than the belief that He is able to do all things? You have, no doubt amongst your philosophers men who maintain that this world is without a beginning or a maker. It is, however, much more true, that nearly all the heresies allow it an origin and a maker, and ascribe its creation to our God. Firmly believe, therefore, that He produced it wholly out of nothing, and then you have found the knowledge of God, by believing that He possesses such mighty power. But some persons are too weak to believe all this at first, owing to their views about Matter. They will rather have it, after the philosophers, that the universe was in the beginning made by God out of underlying matter. Now, even if this opinion could be held in truth, since He must be acknowledged to have produced in His reformation of matter far different substances and far different forms from those which Matter itself possessed, I should maintain, with no less persistence, that He produced these things out of nothing, since they absolutely had no existence at all previous to His production of them. Now, where is the difference between a thing's being produced out of nothing or out of something, if so be that what existed not comes into being, when even to have had no existence is tantamount to having been nothing? The contrary is likewise true; for having once existed amounts to having been something. If, however, there is a difference, both alternatives support my position. For if God produced all things whatever out of nothing, He will be able to draw forth from nothing even the flesh which had fallen into nothing; or if He moulded other things out of matter, He will be able to call forth the flesh too from somewhere else, into whatever abyss it may have been engulphed. And surely He is most competent to re-create who created, inasmuch as it is a far greater work to have produced than to have reproduced, to have imparted a beginning, than to have maintained a continuance. On this principle, you may be quite sure that the restoration of the flesh is easier than its first formation. __________________________________________________________________ [7364] Carnes. [To explain the state of mind in which this sentence is written, let the reader kindly turn back to Vol. II. p. 4, the paragraph, "As Eusebius informs us, etc."] [7365] Licentiam. [7366] Oehler explains "devoratum" by "interceptum." __________________________________________________________________ Chapter XII.--Some Analogies in Nature Which Corroborate the Resurrection of the Flesh. Consider now those very analogies of the divine power (to which we have just alluded). Day dies into night, and is buried everywhere in darkness. The glory of the world is obscured in the shadow of death; its entire substance is tarnished with blackness; all things become sordid, silent, stupid; everywhere business ceases, and occupations rest. And so over the loss of the light there is mourning. But yet it again revives, with its own beauty, its own dowry, is own sun, the same as ever, whole and entire, over all the world, slaying its own death, night--opening its own sepulchre, the darkness--coming forth the heir to itself, until the night also revives--it, too, accompanied with a retinue of its own. For the stellar rays are rekindled, which had been quenched in the morning glow; the distant groups of the constellations are again brought back to view, which the day's temporary interval had removed out of sight. Readorned also are the mirrors of the moon, which her monthly course had worn away. Winters and summers return, as do the spring-tide and autumn, with their resources, their routines, their fruits. Forasmuch as earth receives its instruction from heaven to clothe the trees which had been stripped, to colour the flowers afresh, to spread the grass again, to reproduce the seed which had been consumed, and not to reproduce them until consumed. Wondrous method! from a defrauder to be a preserver, in order to restore, it takes away; in order to guard, it destroys; that it may make whole, it injures; and that it may enlarge, it first lessens. (This process) indeed, renders back to us richer and fuller blessings than it deprived us of--by a destruction which is profit, by an injury which is advantage, and by a loss which is gain. In a word, I would say, all creation is instinct with renewal. Whatever you may chance upon, has already existed; whatever you have lost, returns again without fail. All things return to their former state, after having gone out of sight; all things begin after they have ended; they come to an end for the very purpose of coming into existence again. Nothing perishes but with a view to salvation. The whole, therefore, of this revolving order of things bears witness to the resurrection of the dead. In His works did God write it, before He wrote it in the Scriptures; He proclaimed it in His mighty deeds earlier than in His inspired words. He first sent Nature to you as a teacher, meaning to send Prophecy also as a supplemental instructor, that, being Nature's disciple, you may more easily believe Prophecy, and without hesitation accept (its testimony) when you come to hear what you have seen already on every side; nor doubt that God, whom you have discovered to be the restorer of all things, is likewise the reviver of the flesh. And surely, as all things rise again for man, for whose use they have been provided--but not for man except for his flesh also--how happens it that (the flesh) itself can perish utterly, because of which and for the service of which nothing comes to nought? __________________________________________________________________ Chapter XIII.--From Our Author's View of a Verse in the Ninety-Second Psalm, the Phoenix is Made a Symbol of the Resurrection of Our Bodies. If, however, all nature but faintly figures our resurrection; if creation affords no sign precisely like it, inasmuch as its several phenomena can hardly be said to die so much as to come to an end, nor again be deemed to be reanimated, but only re-formed; then take a most complete and unassailable symbol of our hope, for it shall be an animated being, and subject alike to life and death. I refer to the bird which is peculiar to the East, famous for its singularity, marvelous from its posthumous life, which renews its life in a voluntary death; its dying day is its birthday, for on it it departs and returns; once more a phoenix where just now there was none; once more himself, but just now out of existence; another, yet the same. What can be more express and more significant for our subject; or to what other thing can such a phenomenon bear witness? God even in His own Scripture says: "The righteous shall flourish like the phoenix;" [7367] that is, shall flourish or revive, from death, from the grave--to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are "better than many sparrows:" [7368] well, if not better than many a phoenix too, it were no great thing. But must men die once for all, while birds in Arabia are sure of a resurrection? __________________________________________________________________ [7367] Dikaios hos phoinix anthesei, Sept. Ps. xcii. 12.--"like a palm tree" (A.V.). We have here a characteristic way of Tertullian's quoting a scripture which has even the least bearing on his subject. [See Vol. I. (this series) p. 12, and same volume, p. viii.] [7368] Matt. x. 33. __________________________________________________________________ Chapter XIV.--A Sufficient Cause for the Resurrection of the Flesh Occurs in the Future Judgment of Man. It Will Take Cognisance of the Works of the Body No Less Than of the Soul. Such, then, being the outlines of the divine energies which God has displayed as much in the parables of nature as in His spoken word, let us now approach His very edicts and decrees, since this is the division which we mainly adopt in our subject-matter. We began with the dignity of the flesh, whether it were of such a nature that when once destroyed it was capable of being restored. Then we pursued an inquiry touching the power of God, whether it was sufficiently great to be habitually able to confer this restoration on a thing which had been destroyed. Now, if we have proved these two points, I should like you to inquire into the (question of) cause, whether it be one of sufficient weight to claim the resurrection of the flesh as necessary and as conformable in every way to reason; because there underlies this demurrer: the flesh may be quite capable of being restored, and the Deity be perfectly able to effect the restoration, but a cause for such recovery must needs pre-exist. Admit then a sufficient one, you who learn of a God who is both supremely good as well as just [7369] --supremely good from His own (character), just in consequence of ours. For if man had never sinned, he would simply and solely have known God in His superlative goodness, from the attribute of His nature. But now he experiences Him to be a just God also, from the necessity of a cause; still, however, retaining under this very circumstance His excellent goodness, at the same time that He is also just. For, by both succouring the good and punishing the evil, He displays His justice, and at the same time makes both processes contribute proofs of His goodness, whilst on the one hand He deals vengeance, and on the other dispenses reward. But with Marcion [7370] you will have the opportunity of more fully learning whether this be the whole character of God. Meanwhile, so perfect is our (God), that He is rightly Judge, because He is the Lord; rightly the Lord, because the Creator; rightly the Creator, because He is God. Whence it happens that that heretic, whose name I know not, holds that He properly is not a Judge, since He is not Lord; properly not Lord, since He is not the Creator. And so I am at a loss to know how He is God, who is neither the Creator, which God is; nor the Lord, which the Creator is. Inasmuch, then, as it is most suitable for the great Being who is God, and Lord, and Creator to summon man to a judgment on this very question, whether he has taken care or not to acknowledge and honour his Lord and Creator, this is just such a judgment as the resurrection shall achieve. The entire cause, then, or rather necessity of the resurrection, will be this, namely, that arrangement of the final judgment which shall be most suitable to God. Now, in effecting this arrangement, you must consider whether the divine censure superintends a judicial examination of the two natures of man--both his soul and his flesh. For that which is a suitable object to be judged, is also a competent one to be raised. Our position is, that the judgment of God must be believed first of all to be plenary, and then absolute, so as to be final, and therefore irrevocable; to be also righteous, not bearing less heavily on any particular part; to be moreover worthy of God, being complete and definite, in keeping with His great patience. Thus it follows that the fulness and perfection of the judgment consists simply in representing the interests of the entire human being. Now, since the entire man consists of the union of the two natures, he must therefore appear in both, as it is right that he should be judged in his entirety; nor, of course, did he pass through life except in his entire state. As therefore he lived, so also must he be judged, because he has to be judged concerning the way in which he lived. For life is the cause of judgment, and it must undergo investigation in as many natures as it possessed when it discharged its vital functions. __________________________________________________________________ [7369] He refers to Marcion. [7370] He here refers his reader to what he has written against Marcion, especially in his books i. and ii. __________________________________________________________________ Chapter XV.--As the Flesh is a Partaker with the Soul in All Human Conduct, So Will It Be in the Recompense of Eternity. Come now, let our opponents sever the connection of the flesh with the soul in the affairs of life, that they may be emboldened to sunder it also in the recompense of life. Let them deny their association in acts, that they may be fairly able to deny also their participation in rewards. The flesh ought not to have any share in the sentence, if it had none in the cause of it. Let the soul alone be called back, if it alone went away. But (nothing of the kind ever happened); for the soul alone no more departed from life, than it ran through alone the course from which it departed--I mean this present life. Indeed, the soul alone is so far from conducting (the affairs of) life, that we do not withdraw from community with the flesh even our thoughts, however isolated they be, however unprecipitated into act by means of the flesh; since whatever is done in man's heart is done by the soul in the flesh, and with the flesh, and through the flesh. The Lord Himself, in short, when rebuking our thoughts, includes in His censures this aspect of the flesh, (man's heart), the citadel of the soul: "Why think ye evil in your hearts?" [7371] and again: "Whosoever looketh on a woman, to lust after her, hath already committed adultery with her in his heart." [7372] So that even the thought, without operation and without effect, is an act of the flesh. But if you allow that the faculty which rules the senses, and which they call Hegemonikon, [7373] has its sanctuary in the brain, or in the interval between the eyebrows, or wheresoever the philosophers are pleased to locate it, the flesh will still be the thinking place of the soul. The soul is never without the flesh, as long as it is in the flesh. There is nothing which the flesh does not transact in company with the soul, when without it it does not exist. Consider carefully, too, whether the thoughts are not administered by the flesh, since it is through the flesh that they are distinguished and known externally. Let the soul only meditate some design, the face gives the indication--the face being the mirror of all our intentions. They may deny all combination in acts, but they cannot gainsay their co-operation in thoughts. Still they enumerate the sins of the flesh; surely, then, for its sinful conduct it must be consigned to punishment. But we, moreover, allege against them the virtues of the flesh; surely also for its virtuous conduct it deserves a future reward. Again, as it is the soul which acts and impels us in all we do, so it is the function of the flesh to render obedience. Now we are not permitted to suppose that God is either unjust or idle. Unjust, (however He would be,) were He to exclude from reward the flesh which is associated in good works; and idle, were He to exempt it from punishment, when it has been an accomplice in evil deeds: whereas human judgment is deemed to be the more perfect, when it discovers the agents in every deed, and neither spares the guilty nor grudges the virtuous their full share of either punishment or praise with the principals who employed their services. __________________________________________________________________ [7371] Matt. ix. 4. [7372] Matt. v. 28. [7373] The leading power. __________________________________________________________________ Chapter XVI.--The Heretics Called the Flesh "The Vessel of the Soul," In Order to Destroy the Responsibility of the Body. Their Cavil Turns Upon Themselves and Shows the Flesh to Be a Sharer in Human Actions. When, however, we attribute to the soul authority, and to the flesh submission, we must see to it that (our opponents) do not turn our position by another argument, by insisting on so placing the flesh in the service of the soul, that it be not (considered as) its servant, lest they should be compelled, if it were so regarded, to admit its companionship (to the soul). For they would argue that servants and companions possess a discretion in discharging the functions of their respective office, and a power over their will in both relations: in short, (they would claim to be) men themselves, and therefore (would expect) to share the credit with their principals, to whom they voluntarily yielded their assistance; whereas the flesh had no discretion, no sentiment in itself, but possessing no power of its own of willing or refusing, it, in fact, appears to stand to the soul in the stead of a vessel as an instrument rather than a servant. The soul alone, therefore, will have to be judged (at the last day) pre-eminently as to how it has employed the vessel of the flesh; the vessel itself, of course, not being amenable to a judicial award: for who condemns the cup if any man has mixed poison in it? or who sentences the sword to the beasts, if a man has perpetrated with it the atrocities of a brigand? Well, now, we will grant that the flesh is innocent, in so far as bad actions will not be charged upon it: what, then, is there to hinder its being saved on the score of its innocence? For although it is free from all imputation of good works, as it is of evil ones, yet it is more consistent with the divine goodness to deliver the innocent. A beneficent man, indeed, is bound to do so: it suits then the character of the Most Bountiful to bestow even gratuitously such a favour. And yet, as to the cup, I will not take the poisoned one, into which some certain death is injected, but one which has been infected with the breath of a lascivious woman, [7374] or of Cybele's priest, or of a gladiator, or of a hangman: then I want to know whether you would pass a milder condemnation on it than on the kisses of such persons? One indeed which is soiled with our own filth, or one which is not mingled to our own mind we are apt to dash to pieces, and then to increase our anger with our servant. As for the sword, which is drunk with the blood of the brigand's victims, who would not banish it entirely from his house, much more from his bed-room, or from his pillow, from the presumption that he would be sure to dream of nothing but the apparitions of the souls which were pursuing and disquieting him for lying down with the blade which shed their own blood? Take, however, the cup which has no reproach on it, and which deserves the credit of a faithful ministration, it will be adorned by its drinking-master with chaplets, or be honoured with a handful of flowers. The sword also which has received honourable stains in war, and has been thus engaged in a better manslaughter, will secure its own praise by consecration. It is quite possible, then, to pass decisive sentences even on vessels and on instruments, that so they too may participate in the merits of their proprietors and employers. Thus much do I say from a desire to meet even this argument, although there is a failure in the example, owing to the diversity in the nature of the objects. For every vessel or every instrument becomes useful from without, consisting as it does of material perfectly extraneous to the substance of the human owner or employer; whereas the flesh, being conceived, formed, and generated along with the soul from its earliest existence in the womb, is mixed up with it likewise in all its operations. For although it is called "a vessel" by the apostle, such as he enjoins to be treated "with honour," [7375] it is yet designated by the same apostle as "the outward man," [7376] --that clay, of course, which at the first was inscribed with the title of a man, not of a cup or a sword, or any paltry vessel. Now it is called a "vessel" in consideration of its capacity, whereby it receives and contains the soul; but "man," from its community of nature, which renders it in all operations a servant and not an instrument. Accordingly, in the judgment it will be held to be a servant (even though it may have no independent discretion of its own), on the ground of its being an integral portion of that which possesses such discretion, and is not a mere chattel. And although the apostle is well aware that the flesh does nothing of itself which is not also imputed to the soul, he yet deems the flesh to be "sinful;" [7377] lest it should be supposed to be free from all responsibility by the mere fact of its seeming to be impelled by the soul. So, again, when he is ascribing certain praiseworthy actions to the flesh, he says, "Therefore glorify and exalt God in your body," [7378] --being certain that such efforts are actuated by the soul; but still he ascribes them to the flesh, because it is to it that he also promises the recompense. Besides, neither rebuke, (on the one hand), would have been suitable to it, if free from blame; nor, (on the other hand), would exhortation, if it were incapable of glory. Indeed, both rebuke and exhortation would be alike idle towards the flesh, if it were an improper object for that recompence which is certainly received in the resurrection. __________________________________________________________________ [7374] "Frictricis" is Oehler's reading. [7375] 1 Thess. iv. 4. [7376] 2 Cor. iv. 16. [7377] Rom. viii. 3. [7378] 1 Cor. vi. 20. __________________________________________________________________ Chapter XVII.--The Flesh Will Be Associated with the Soul in Enduring the Penal Sentences of the Final Judgment. "Every uneducated [7379] person who agrees with our opinion will be apt to suppose that the flesh will have to be present at the final judgment even on this account, because otherwise the soul would be incapable of suffering pain or pleasure, as being incorporeal; for this is the common opinion. We on our part, however, do here maintain, and in a special treatise on the subject prove, that the soul is corporeal, possessing a peculiar kind of solidity in its nature, such as enables it both to perceive and suffer. That souls are even now susceptible of torment and of blessing in Hades, though they are disembodied, and notwithstanding their banishment from the flesh, is proved by the case of Lazarus. I have no doubt given to my opponent room to say: Since, then, the soul has a bodily substance of its own, it will be sufficiently endowed with the faculty of suffering and sense, so as not to require the presence of the flesh. No, no, (is my reply): it will still need the flesh; not as being unable to feel anything without the help of the flesh, but because it is necessary that it should possess such a faculty along with the flesh. For in as far as it has a sufficiency of its own for action, in so far has it likewise a capacity for suffering. But the truth is, in respect of action, it labours under some amount of incapacity; for in its own nature it has simply the ability to think, to will, to desire, to dispose: for fully carrying out the purpose, it looks for the assistance of the flesh. In like manner, it also requires the conjunction of the flesh to endure suffering, in order that by its aid it may be as fully able to suffer, as without its assistance it was not fully able to act. In respect, indeed, of those sins, such as concupiscence, and thought, and wish, which it has a competency of its own to commit, it at once [7380] pays the penalty of them. Now, no doubt, if these were alone sufficient to constitute absolute desert without requiring the addition of acts, the soul would suffice in itself to encounter the full responsibility of the judgment, being to be judged for those things in the doing of which it alone had possessed a sufficiency. Since, however, acts too are indissolubly attached to deserts; since also acts are ministerially effected by the flesh, it is no longer enough that the soul apart from the flesh be requited with pleasure or pain for what are actually works of the flesh, although it has a body (of its own), although it has members (of its own), which in like manner are insufficient for its full perception, just as they are also for its perfect action. Therefore as it has acted in each several instance, so proportionably does it suffer in Hades, being the first to taste of judgment as it was the first to induce to the commission of sin; but still it is waiting for the flesh in order that it may through the flesh also compensate for its deeds, inasmuch as it laid upon the flesh the execution of its own thoughts. This, in short, will be the process of that judgment which is postponed to the last great day, in order that by the exhibition of the flesh the entire course of the divine vengeance may be accomplished. Besides, (it is obvious to remark) there would be no delaying to the end of that doom which souls are already tasting in Hades, if it was destined for souls alone. __________________________________________________________________ [7379] Simplicior. [7380] Interim. __________________________________________________________________ Chapter XVIII.--Scripture Phrases and Passages Clearly Assert "The Resurrection of the Dead." The Force of This Very Phrase Explained as Indicating the Prominent Place of the Flesh in the General Resurrection. Thus far it has been my object by prefatory remarks to lay a foundation for the defence of all the Scriptures which promise a resurrection of the flesh. Now, inasmuch as this verity is supported by so many just and reasonable considerations--I mean the dignity of the flesh itself, [7381] the power and might of God, [7382] the analogous cases in which these are displayed, [7383] as well as the good reasons for the judgment, and the need thereof [7384] --it will of course be only right and proper that the Scriptures should be understood in the sense suggested by such authoritative considerations, and not after the conceits of the heretics, which arise from infidelity solely, because it is deemed incredible that the flesh should be recovered from death and restored to life; not because (such a restoration) is either unattainable by the flesh itself, or impossible for God to effect, or unsuitable to the final judgment. Incredible, no doubt, it might be, if it had not been revealed in the word of God; [7385] except that, even if it had not been thus first announced by God, it might have been fairly enough assumed, that the revelation of it had been withheld, simply because so many strong presumptions in its favour had been already furnished. Since, however, (the great fact) is proclaimed in so many inspired passages, that is so far a dissuasive against understanding it in a sense different from that which is attested by such arguments as persuade us to its reception, even irrespective of the testimonies of revelation. Let us see, then, first of all in what title this hope of ours is held out to our view. [7386] There is, I imagine, one divine edict which is exposed to the gaze of all men: it is "The Resurrection of the Dead." [7387] These words are prompt, decisive, clear. I mean to take these very terms, discuss them, and discover to what substance they apply. As to the word resurrectio, whenever I hear of its impending over a human being, I am forced to inquire what part of him has been destined to fall, since nothing can be expected to rise again, unless it has first been prostrated. It is only the man who is ignorant of the fact that the flesh falls by death, that can fail to discover that it stands erect by means of life. Nature pronounces God's sentence: "Dust thou art, and unto dust shalt thou return." [7388] Even the man who has not heard the sentence, sees the fact. No death but is the ruin of our limbs. This destiny of the body the Lord also described, when, clothed as He was in its very substance, He said, "Destroy this temple, and in three days I will raise it up again." [7389] For He showed to what belongs (the incidents of) being destroyed, thrown down, and kept down--even to that to which it also appertains to be lifted and raised up again; although He was at the same time bearing about with Him "a soul that was trembling even unto death," [7390] but which did not fall through death, because even the Scripture informs us that "He spoke of His body." [7391] So that it is the flesh which falls by death; and accordingly it derives its name, cadaver, from cadendo. [7392] The soul, however, has no trace of a fall in its designation, as indeed there is no mortality in its condition. Nay it is the soul which communicates its ruin to the body when it is breathed out of it, just as it is also destined to raise it up again from the earth when it shall re-enter it. That cannot fall which by its entrance raises; nor can that droop which by its departure causes ruin. I will go further, and say that the soul does not even fall into sleep along with the body, nor does it with its companion even lie down in repose. For it is agitated in dreams, and disturbed: it might, however, rest, if it lay down; and lie down it certainly would, if it fell. Thus that which does not fall even into the likeness of death, does not succumb to the reality thereof. Passing now to the other word mortuorum, I wish you to look carefully, and see to what substance it is applicable. Were we to allow, under this head, as is sometimes held by the heretics, that the soul is mortal, so that being mortal it shall attain to a resurrection; this would afford a presumption that the flesh also, being no less mortal, would share in the same resurrection. But our present point is to derive from the proper signification of this word an idea of the destiny which it indicates. Now, just as the term resurrection is predicated of that which falls--that is, the flesh--so will there be the same application of the word dead, because what is called "the resurrection of the dead" indicates the rising up again of that which is fallen down. We learn this from the case of Abraham, the father of the faithful, a man who enjoyed close intercourse with God. For when he requested of the sons of Heth a spot to bury Sarah in, he said to them, "Give me the possession of a burying place with you, that I may bury my dead," [7393] --meaning, of course, her flesh; for he could not have desired a place to bury her soul in, even if the soul is to be deemed mortal, and even if it could bear to be described by the word "dead." Since, then, this word indicates the body, it follows that when "the resurrection of the dead" is spoken of, it is the rising again of men's bodies that is meant. __________________________________________________________________ [7381] As stated in ch. v.-ix. [7382] See ch. xi. [7383] As stated in ch. xii. and xiii. [7384] See ch. xiv.-xvii. [7385] Divinitus. [7386] Proscripta. [7387] Resurrectio Mortuorum. [7388] Gen. iii. 19. [7389] John ii. 19. [7390] Matt. xxvi. 38. [7391] John ii. 21. [7392] "Corpse from falling." This, of course, does not show the connection of the words, like the Latin. [Elucidation I.] [7393] Gen. xxiii. 4. __________________________________________________________________ Chapter XIX.--The Sophistical Sense Put by Heretics on the Phrase "Resurrection of the Dead," As If It Meant the Moral Change of a New Life. Now this consideration of the phrase in question, and its signification--besides maintaining, of course, the true meaning of the important words--must needs contribute to this further result, that whatever obscurity our adversaries throw over the subject under the pretence of figurative and allegorical language, the truth will stand out in clearer light, and out of uncertainties certain and definite rules will be prescribed. For some, when they have alighted on a very usual form of prophetic statement, generally expressed in figure and allegory, though not always, distort into some imaginary sense even the most clearly described doctrine of the resurrection of the dead, alleging that even death itself must be understood in a spiritual sense. They say that which is commonly supposed to be death is not really so,--namely, the separation of body and soul: it is rather the ignorance of God, by reason of which man is dead to God, and is not less buried in error than he would be in the grave. Wherefore that also must be held to be the resurrection, when a man is reanimated by access to the truth, and having dispersed the death of ignorance, and being endowed with new life by God, has burst forth from the sepulchre of the old man, even as the Lord likened the scribes and Pharisees to "whited sepulchres." [7394] Whence it follows that they who have by faith attained to the resurrection, are with the Lord after they have once put Him on in their baptism. By such subtlety, then, even in conversation have they often been in the habit of misleading our brethren, as if they held a resurrection of the dead as well as we. Woe, say they, to him who has not risen in the present body; for they fear that they might alarm their hearers if they at once denied the resurrection. Secretly, however, in their minds they think this: Woe betide the simpleton who during his present life fails to discover the mysteries of heresy; since this, in their view, is the resurrection. There are however, a great many also, who, claiming to hold a resurrection after the soul's departure, maintain that going out of the sepulchre means escaping out of the world, since in their view the world is the habitation of the dead--that is, of those who know not God; or they will go so far as to say that it actually means escaping out of the body itself, since they imagine that the body detains the soul, when it is shut up in the death of a worldly life, as in a grave. __________________________________________________________________ [7394] Matt. xxiii. 27. __________________________________________________________________ Chapter XX.--Figurative Senses Have Their Foundation in Literal Fact. Besides, the Allegorical Style is by No Means the Only One Found in the Prophetic Scriptures, as Alleged by the Heretics. Now, to upset all conceits of this sort, let me dispel at once the preliminary idea on which they rest--their assertion that the prophets make all their announcements in figures of speech. Now, if this were the case, the figures themselves could not possibly have been distinguished, inasmuch as the verities would not have been declared, out of which the figurative language is stretched. And, indeed, if all are figures, where will be that of which they are the figures? How can you hold up a mirror for your face, if the face nowhere exists? But, in truth, all are not figures, but there are also literal statements; nor are all shadows, but there are bodies too: so that we have prophecies about the Lord Himself even, which are clearer than the day. For it was not figuratively that the Virgin conceived in her womb; nor in a trope did she bear Emmanuel, that is, Jesus, God with us. [7395] Even granting that He was figuratively to take the power of Damascus and the spoils of Samaria, [7396] still it was literally that He was to "enter into judgment with the elders and princes of the people." [7397] For in the person of Pilate "the heathen raged," and in the person of Israel "the people imagined vain things;" "the kings of the earth" in Herod, and the rulers in Annas and Caiaphas, were gathered together "against the Lord, and against His anointed." [7398] He, again, was "led as a sheep to the slaughter, and as a sheep before the shearer," that is, Herod, "is dumb, so He opened not His mouth." [7399] "He gave His back to scourges, and His cheeks to blows, not turning His face even from the shame of spitting." [7400] "He was numbered with the transgressors;" [7401] "He was pierced in His hands and His feet;" [7402] "they cast lots for his raiment;" [7403] "they gave Him gall, and made Him drink vinegar;" [7404] "they shook their heads, and mocked Him;" [7405] "He was appraised by the traitor in thirty pieces of silver." [7406] What figures of speech does Isaiah here give us? What tropes does David? What allegories does Jeremiah? Not even of His mighty works have they used parabolic language. Or else, were not the eyes of the blind opened? did not the tongue of the dumb recover speech? [7407] did not the relaxed hands and palsied knees become strong, [7408] and the lame leap as an hart? [7409] No doubt we are accustomed also to give a spiritual significance to these statements of prophecy, according to the analogy of the physical diseases which were healed by the Lord; but still they were all fulfilled literally: thus showing that the prophets foretold both senses, except that very many of their words can only be taken in a pure and simple signification, and free from all allegorical obscurity; as when we hear of the downfall of nations and cities, of Tyre and Egypt, and Babylon and Edom, and the navy of Carthage; also when they foretell Israel's own chastisements and pardons, its captivities, restorations, and at last its final dispersion. Who would prefer affixing a metaphorical interpretation to all these events, instead of accepting their literal truth? The realities are involved in the words, just as the words are read in the realities. Thus, then, (we find that) the allegorical style is not used in all parts of the prophetic record, although it occasionally occurs in certain portions of it. __________________________________________________________________ [7395] Isa. vii. 14; Matt. i. 23. [7396] Isa. viii. 4. [7397] Isa. iii. 13. [7398] Ps. ii. 1, 2. [7399] Isa. liii. 7. [7400] Isa. l. 6, Sept. [7401] Isa. liii. 12. [7402] Ps. xxii. 17. [7403] Ver. 18. [7404] Ps. lxix. 22. Tertullian only briefly gives the sense in two words: et potus amaros. [7405] Ps. xxii. 8. [7406] Zech. xi. 12. [7407] Isa. xxxv. 5. [7408] Ver. 3. [7409] Ver. 6. __________________________________________________________________ Chapter XXI.--No Mere Metaphor in the Phrase Resurrection of the Dead. In Proportion to the Importance of Eternal Truths, is the Clearness of Their Scriptural Enunciation. Well, if it occurs occasionally in certain portions of it, you will say, then why not in that phrase, [7410] where the resurrection might be spiritually understood? There are several reasons why not. First, what must be the meaning of so many important passages of Holy Scripture, which so obviously attest the resurrection of the body, as to admit not even the appearance of a figurative signification? And, indeed, (since some passages are more obscure than others), it cannot but be right--as we have shown above [7411] --that uncertain statements should be determined by certain ones, and obscure ones by such as are clear and plain; else there is fear that, in the conflict of certainties and uncertainties, of explicitness and obscurity, faith may be shattered, truth endangered, and the Divine Being Himself be branded as inconstant. Then arises the improbability that the very mystery on which our trust wholly rests, on which also our instruction entirely depends, should have the appearance of being ambiguously announced and obscurely propounded, inasmuch as the hope of the resurrection, unless it be clearly set forth on the sides both of punishment and reward, would fail to persuade any to embrace a religion like ours, exposed as it is to public detestation and the imputation of hostility to others. There is no certain work where the remuneration is uncertain. There is no real apprehension when the peril is only doubtful. But both the recompense of reward, and the danger of losing it, depend on the issues of the resurrection. Now, if even those purposes of God against cities, and nations, and kings, which are merely temporal, local, and personal in their character, have been proclaimed so clearly in prophecy, how is it to be supposed that those dispensations of His which are eternal, and of universal concern to the human race, should be void of all real light in themselves? The grander they are, the clearer should be their announcement, in order that their superior greatness might be believed. And I apprehend that God cannot possibly have ascribed to Him either envy, or guile, or inconsistency, or artifice, by help of which evil qualities it is that all schemes of unusual grandeur are litigiously promulgated. __________________________________________________________________ [7410] Resurrectio Mortuorum, of which we have been speaking. [7411] See ch. xix. __________________________________________________________________ Chapter XXII.--The Scriptures Forbid Our Supposing Either that the Resurrection is Already Past, or that It Takes Place Immediately at Death. Our Hopes and Prayers Point to the Last Great Day as the Period of Its Accomplishment. We must after all this turn our attention to those scriptures also which forbid our belief in such a resurrection as is held by your Animalists (for I will not call them Spiritualists), [7412] that it is either to be assumed as taking place now, as soon as men come to the knowledge of the truth, or else that it is accomplished immediately after their departure from this life. Now, forasmuch as the seasons of our entire hope have been fixed in the Holy Scripture, and since we are not permitted to place the accomplishment thereof, as I apprehend, previous to Christ's coming, our prayers are directed towards [7413] the end of this world, to the passing away thereof at the great day of the Lord--of His wrath and vengeance--the last day, which is hidden (from all), and known to none but the Father, although announced beforehand by signs and wonders, and the dissolution of the elements, and the conflicts of nations. I would turn out the words of the prophets, if the Lord Himself had said nothing (except that prophecies were the Lord's own word); but it is more to my purpose that He by His own mouth confirms their statement. Being questioned by His disciples when those things were to come to pass which He had just been uttering about the destruction of the temple, He discourses to them first of the order of Jewish events until the overthrow of Jerusalem, and then of such as concerned all nations up to the very end of the world. For after He had declared that "Jerusalem was to be trodden down of the Gentiles, until the times of the Gentiles should be fulfilled," [7414] --meaning, of course, those which were to be chosen of God, and gathered in with the remnant of Israel--He then goes on to proclaim, against this world and dispensation (even as Joel had done, and Daniel, and all the prophets with one consent [7415] ), that "there should be signs in the sun, and in the moon, and in the stars, distress of nations with perplexity, the sea and the waves roaring, men's hearts failing them for fear, and for looking after those things which are coming on the earth." [7416] "For," says He, "the powers of heaven shall be shaken; and then shall they see the Son of man coming in the clouds, with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh." [7417] He spake of its "drawing nigh," not of its being present already; and of "those things beginning to come to pass," not of their having happened: because when they have come to pass, then our redemption shall be at hand, which is said to be approaching up to that time, raising and exciting our minds to what is then the proximate harvest of our hope. He immediately annexes a parable of this in "the trees which are tenderly sprouting into a flower-stalk, and then developing the flower, which is the precursor of the fruit." [7418] "So likewise ye," (He adds), "when ye shall see all these things come to pass, know ye that the kingdom of heaven is nigh at hand." [7419] "Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all those things, and to stand before the Son of man;" [7420] that is, no doubt, at the resurrection, after all these things have been previously transacted. Therefore, although there is a sprouting in the acknowledgment of all this mystery, yet it is only in the actual presence of the Lord that the flower is developed and the fruit borne. Who is it then, that has aroused the Lord, now at God's right hand, so unseasonably and with such severity "shake terribly" (as Isaiah [7421] expresses it) "that earth," which, I suppose, is as yet unshattered? Who has thus early put "Christ's enemies beneath His feet" (to use the language of David [7422] ), making Him more hurried than the Father, whilst every crowd in our popular assemblies is still with shouts consigning "the Christians to the lions?" [7423] Who has yet beheld Jesus descending from heaven in like manner as the apostles saw Him ascend, according to the appointment of the two angels? [7424] Up to the present moment they have not, tribe by tribe, smitten their breasts, looking on Him whom they pierced. [7425] No one has as yet fallen in with Elias; [7426] no one has as yet escaped from Antichrist; [7427] no one has as yet had to bewail the downfall of Babylon. [7428] And is there now anybody who has risen again, except the heretic? He, of course, has already quitted the grave of his own corpse--although he is even now liable to fevers and ulcers; he, too, has already trodden down his enemies--although he has even now to struggle with the powers of the world. And as a matter of course, he is already a king--although he even now owes to Cæsar the things which are Cæsar's. [7429] __________________________________________________________________ [7412] For the opinions of those Valentinians who held that Christ's flesh was composed of soul or of spirit--a refined, ethereal substance--see Tertullian's De Carne Christi, cc. x.-xv. [7413] Suspirant in. [7414] Luke xxi. 24. [7415] Joel iii. 9-15; Dan. vii. 13, 14. [7416] Luke xxi. 25, 26. [7417] Vers. 26-28. [7418] Luke xxi. 29, 30; Matt. xxiv. 32. [7419] Luke xxi. 31; Matt. xxiv. 33. [7420] Luke xxi. 36. [7421] Isa. ii. 19. [7422] Ps. cx. 1. [7423] Compare The Apology, xl.; De Spect. xxvii.; De Exhort. Cast. xii. [7424] Acts i. 11. [7425] Zech. xii. 10; comp. John xix. 37. [7426] Mal. iv. 5. [7427] 1 John iv. 3. [7428] Rev. xviii. 2. [7429] Matt. xxii. 21. __________________________________________________________________ Chapter XXIII.--Sundry Passages of St. Paul, Which Speak of a Spiritual Resurrection, Compatible with the Future Resurrection of the Body, Which is Even Assumed in Them. The apostle indeed teaches, in his Epistle to the Colossians, that we were once dead, alienated, and enemies to the Lord in our minds, whilst we were living in wicked works; [7430] that we were then buried with Christ in baptism, and also raised again with Him through the faith of the operation of God, who hath raised Him from the dead. [7431] "And you, (adds he), when ye were dead in sins and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses." [7432] And again: "If ye are dead with Christ from the elements of the world, why, as though living in the world, are ye subject to ordinances?" [7433] Now, since he makes us spiritually dead--in such a way, however, as to allow that we shall one day have to undergo a bodily death,--so, considering indeed that we have been also raised in a like spiritual sense, he equally allows that we shall further have to undergo a bodily resurrection. In so many words [7434] he says: "Since ye are risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affection on things above, not on things on the earth." [7435] Accordingly, it is in our mind that he shows that we rise (with Christ), since it is by this alone that we are as yet able to reach to heavenly objects. These we should not "seek," nor "set our affection on," if we had them already in our possession. He also adds: "For ye are dead"--to your sins, he means, not to yourselves--"and your life is hid with Christ in God." [7436] Now that life is not yet apprehended which is hidden. In like manner John says: "And it doth not yet appear what we shall be: we know, however, that when He shall be manifest, we shall be like Him." [7437] We are far indeed from being already what we know not of; we should, of course, be sure to know it if we were already (like Him). It is therefore the contemplation of our blessed hope even in this life by faith (that he speaks of)--not its presence nor its possession, but only its expectation. Concerning this expectation and hope Paul writes to the Galatians: "For we through the Spirit wait for the hope of righteousness by faith." [7438] He says "we wait for it," not we are in possession of it. By the righteousness of God, he means that judgment which we shall have to undergo as the recompense of our deeds. It is in expectation of this for himself that the apostle writes to the Philippians: "If by any means," says he, "I might attain to the resurrection of the dead. Not as though I had already attained, or were already perfect." [7439] And yet he had believed, and had known all mysteries, as an elect vessel and the great teacher of the Gentiles; but for all that he goes on to say: "I, however, follow on, if so be I may apprehend that for which I also am apprehended of Christ." [7440] Nay, more: "Brethren," (he adds), "I count not myself to have apprehended: but this one thing (I do), forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of blamelessness, [7441] whereby I may attain it;" meaning the resurrection from the dead in its proper time. Even as he says to the Galatians: "Let us not be weary in well-doing: for in due season we shall reap." [7442] Similarly, concerning Onesiphorus, does he also write to Timothy: "The Lord grant unto him that he may find mercy in that day;" [7443] unto which day and time he charges Timothy himself "to keep what had been committed to his care, without spot, unrebukable, until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords," [7444] speaking of (Him as) God. It is to these same times that Peter in the Acts refers, when he says: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of His holy prophets." [7445] __________________________________________________________________ [7430] Col. i. 21. [7431] Col. ii. 12. [7432] Ver. 13. [7433] Ver. 20. The last clause in Tertullian is, "Quomodo sententiam fertis?" [7434] Denique. [7435] Col. iii. 1, 2. [7436] Ver. 3. [7437] 1 John iii. 2. [7438] Gal. v. 5. [7439] Phil. iii. 11, 12. [7440] Ver. 12. [7441] Vers. 13, 14. In the last clause Tertullian reads tes anenkleseos = blamelessness, or purity, instead of tes ano kleseos ="our high calling." [7442] Gal. vi. 9. [7443] 2 Tim. i. 18. [7444] 1 Tim. vi. 14, 15, 20. [7445] Acts iii. 19-21. __________________________________________________________________ Chapter XXIV.--Other Passages Quoted from St. Paul, Which Categorically Assert the Resurrection of the Flesh at the Final Judgment. The character of these times learn, along with the Thessalonians. For we read: "How ye turned from idols to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, even Jesus." [7446] And again: "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord God, Jesus Christ, at His coming?" [7447] Likewise: "Before God, even our Father, at the coming of the Lord Jesus Christ, with the whole company of His saints." [7448] He teaches them that they must "not sorrow concerning them that are asleep," and at the same time explains to them the times of the resurrection, saying, "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus shall God bring with Him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of our Lord, shall not prevent them that are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we be ever with the Lord." [7449] What archangel's voice, (I wonder), what trump of God is now heard, except it be, forsooth, in the entertainments of the heretics? For, allowing that the word of the gospel may be called "the trump of God," since it was still calling men, yet they must at that time either be dead as to the body, that they may be able to rise again; and then how are they alive? Or else caught up into the clouds; and how then are they here? "Most miserable," no doubt, as the apostle declared them, are they "who in this life only" shall be found to have hope: [7450] they will have to be excluded while they are with premature haste seizing that which is promised after this life; erring concerning the truth, no less than Phygellus and Hermogenes. [7451] Hence it is that the Holy Ghost, in His greatness, foreseeing clearly all such interpretations as these, suggests (to the apostle), in this very epistle of his to the Thessalonians, as follows: "But of the times and the seasons, brethren, there is no necessity for my writing unto you. For ye yourselves know perfectly, that the day of the Lord cometh as a thief in the night. For when they shall say, Peace,' and All things are safe,' then sudden destruction shall come upon them." [7452] Again, in the second epistle he addresses them with even greater earnestness: "Now I beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, nor be troubled, either by spirit, or by word," that is, the word of false prophets, "or by letter," that is, the letter of false apostles, "as if from us, as that the day of the Lord is at hand. Let no man deceive you by any means. For that day shall not come, unless indeed there first come a falling away," he means indeed of this present empire, "and that man of sin be revealed," that is to say, Antichrist, "the son of perdition, who opposeth and exalteth himself above all that is called God or religion; so that he sitteth in the temple of God, affirming that he is God. Remember ye not, that when I was with you, I used to tell you these things? And now ye know what detaineth, that he might be revealed in his time. For the mystery of iniquity doth already work; only he who now hinders must hinder, until he be taken out of the way." [7453] What obstacle is there but the Roman state, the falling away of which, by being scattered into ten kingdoms, shall introduce Antichrist upon (its own ruins)? "And then shall be revealed the wicked one, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish." [7454] __________________________________________________________________ [7446] 1 Thess. i. 9, 10. [7447] 1 Thess. ii. 19. Some mss. omit "God." [7448] 1 Thess. iii. 13. [7449] 1 Thess. iv. 13-17. [7450] 1 Cor. xv. 19. [7451] 2 Tim. i. 15. [7452] 1 Thess. v. 1-3. [7453] 2 Thess. ii. 1-7. [7454] 2 Thess. ii. 8-10. __________________________________________________________________ Chapter XXV.--St. John, in the Apocalypse, Equally Explicit in Asserting the Same Great Doctrine. In the Revelation of John, again, the order of these times is spread out to view, which "the souls of the martyrs" are taught to wait for beneath the altar, whilst they earnestly pray to be avenged and judged: [7455] (taught, I say, to wait), in order that the world may first drink to the dregs the plagues that await it out of the vials of the angels, [7456] and that the city of fornication may receive from the ten kings its deserved doom, [7457] and that the beast Antichrist with his false prophet may wage war on the Church of God; and that, after the casting of the devil into the bottomless pit for a while, [7458] the blessed prerogative of the first resurrection may be ordained from the thrones; [7459] and then again, after the consignment of him to the fire, that the judgment of the final and universal resurrection may be determined out of the books. [7460] Since, then, the Scriptures both indicate the stages of the last times, and concentrate the harvest of the Christian hope in the very end of the world, it is evident, either that all which God promises to us receives its accomplishment then, and thus what the heretics pretend about a resurrection here falls to the ground; or else, even allowing that a confession of the mystery (of divine truth) is a resurrection, that there is, without any detriment to this view, room for believing in that which is announced for the end. It moreover follows, that the very maintenance of this spiritual resurrection amounts to a presumption in favour of the other bodily resurrection; for if none were announced for that time, there would be fair ground for asserting only this purely spiritual resurrection. Inasmuch, however, as (a resurrection) is proclaimed for the last time, it is proved to be a bodily one, because there is no spiritual one also then announced. For why make a second announcement of a resurrection of only one character, that is, the spiritual one, since this ought to be undergoing accomplishment either now, without any regard to different times, or else then, at the very conclusion of all the periods? It is therefore more competent for us even to maintain a spiritual resurrection at the commencement of a life of faith, who acknowledge the full completion thereof at the end of the world. __________________________________________________________________ [7455] Rev. vi. 9, 10. [7456] Rev. xvi. [7457] Rev. xviii. [7458] Rev. xx. 2. [7459] Vers. 4-6. [7460] Vers. 12-14. __________________________________________________________________ Chapter XXVI.--Even the Metaphorical Descriptions of This Subject in the Scriptures Point to the Bodily Resurrection, the Only Sense Which Secures Their Consistency and Dignity. To a preceding objection, that the Scriptures are allegorical, I have still one answer to make--that it is open to us also to defend the bodily character of the resurrection by means of the language of the prophets, which is equally figurative. For consider that primeval sentence which God spake when He called man earth; saying, "Earth thou art, and to earth shalt thou return." [7461] In respect, of course, to his fleshly substance, which had been taken out of the ground, and which was the first to receive the name of man, as we have already shown, [7462] does not this passage give one instruction to interpret in relation to the flesh also whatever of wrath or of grace God has determined for the earth, because, strictly speaking, the earth is not exposed to His judgment, since it has never done any good or evil? "Cursed," no doubt, it was, for it drank the blood of man; [7463] but even this was as a figure of homicidal flesh. For if the earth has to suffer either joy or injury, it is simply on man's account, that he may suffer the joy or the sorrow through the events which happen to his dwelling-place, whereby he will rather have to pay the penalty which, simply on his account, even the earth must suffer. When, therefore, God even threatens the earth, I would prefer saying that He threatens the flesh: so likewise, when He makes a promise to the earth, I would rather understand Him as promising the flesh; as in that passage of David: "The Lord is King, let the earth be glad," [7464] --meaning the flesh of the saints, to which appertains the enjoyment of the kingdom of God. Then he afterwards says: "The earth saw and trembled; the mountains melted like wax at the presence of the Lord,"--meaning, no doubt the flesh of the wicked; and (in a similar sense) it is written: "For they shall look on Him whom they pierced." [7465] If indeed it will be thought that both these passages were pronounced simply of the element earth, how can it be consistent that it should shake and melt at the presence of the Lord, at whose royal dignity it before exulted? So again in Isaiah, "Ye shall eat the good of the land," [7466] the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things "which neither eye hath seen, nor ear heard, and which have not entered into the heart of man." [7467] Otherwise, how vain that God should invite men to obedience by the fruits of the field and the elements of this life, when He dispenses these to even irreligious men and blasphemers; on a general condition once for all made to man, "sending rain on the good and on the evil, and making His sun to shine on the just and on the unjust!" [7468] Happy, no doubt, is faith, if it is to obtain gifts which the enemies of God and Christ not only use, but even abuse, "worshipping the creature itself in opposition to the Creator!" [7469] You will reckon, (I suppose) onions and truffles among earth's bounties, since the Lord declares that "man shall not live on bread alone!" [7470] In this way the Jews lose heavenly blessings, by confining their hopes to earthly ones, being ignorant of the promise of heavenly bread, and of the oil of God's unction, and the wine of the Spirit, and of that water of life which has its vigour from the vine of Christ. On exactly the same principle, they consider the special soil of Judæa to be that very holy land, which ought rather to be interpreted of the Lord's flesh, which, in all those who put on Christ, is thenceforward the holy land; holy indeed by the indwelling of the Holy Ghost, truly flowing with milk and honey by the sweetness of His assurance, truly Judæan by reason of the friendship of God. For "he is not a Jew which is one outwardly, but he who is one inwardly." [7471] In the same way it is that both God's temple and Jerusalem (must be understood) when it is said by Isaiah: "Awake, awake, O Jerusalem! put on the strength of thine arm; awake, as in thine earliest time," [7472] that is to say, in that innocence which preceded the fall into sin. For how can words of this kind of exhortation and invitation be suitable for that Jerusalem which killed the prophets, and stoned those that were sent to them, and at last crucified its very Lord? Neither indeed is salvation promised to any one land at all, which must needs pass away with the fashion of the whole world. Even if anybody should venture strongly to contend that paradise is the holy land, which it may be possible to designate as the land of our first parents Adam and Eve, it will even then follow that the restoration of paradise will seem to be promised to the flesh, whose lot it was to inhabit and keep it, in order that man may be recalled thereto just such as he was driven from it. __________________________________________________________________ [7461] Gen. iii. 19. [7462] See above, ch. v. [7463] Gen. iv. 11. [7464] Ps. xcvii. 1. [7465] Zech. xii. 10. [7466] Isa. i. 19. [7467] 1 Cor. ii. 9. [7468] Matt. v. 45. [7469] Rom. i. 25. [7470] Matt. iv. 4. [7471] Rom. ii. 28, 29. [7472] Isa. li. 9, Sept. __________________________________________________________________ Chapter XXVII.--Certain Metaphorical Terms Explained of the Resurrection of the Flesh. We have also in the Scriptures robes mentioned as allegorizing the hope of the flesh. Thus in the Revelation of John it is said: "These are they which have not defiled their clothes with women," [7473] --indicating, of course, virgins, and such as have become "eunuchs for the kingdom of heaven's sake." [7474] Therefore they shall be "clothed in white raiment," [7475] that is, in the bright beauty of the unwedded flesh. In the gospel even, "the wedding garment" may be regarded as the sanctity of the flesh. [7476] And so, when Isaiah tells us what sort of "fast the Lord hath chosen," and subjoins a statement about the reward of good works, he says: "Then shall thy light break forth as the morning, and thy garments, [7477] shall speedily arise;" [7478] where he has no thought of cloaks or stuff gowns, but means the rising of the flesh, which he declared the resurrection of, after its fall in death. Thus we are furnished even with an allegorical defence of the resurrection of the body. When, then, we read, "Go, my people, enter into your closets for a little season, until my anger pass away," [7479] we have in the closets graves, in which they will have to rest for a little while, who shall have at the end of the world departed this life in the last furious onset of the power of Antichrist. Why else did He use the expression closets, in preference to some other receptacle, if it were not that the flesh is kept in these closets or cellars salted and reserved for use, to be drawn out thence on a suitable occasion? It is on a like principle that embalmed corpses are set aside for burial in mausoleums and sepulchres, in order that they may be removed therefrom when the Master shall order it. Since, therefore, there is consistency in thus understanding the passage (for what refuge of little closets could possibly shelter us from the wrath of God?), it appears that by the very phrase which he uses, "Until His anger pass away," [7480] which shall extinguish Antichrist, he in fact shows that after that indignation the flesh will come forth from the sepulchre, in which it had been deposited previous to the bursting out of the anger. Now out of the closets nothing else is brought than that which had been put into them, and after the extirpation of Antichrist shall be busily transacted the great process of the resurrection. __________________________________________________________________ [7473] Rev. iii. 4 and xiv. 4. [7474] Matt. xix. 12. [7475] Rev. iii. 5. [7476] Matt. xxii. 11, 12. [7477] There is a curious change of the word here made by Tertullian, who reads himatia instead of iamata, "thy health," or "healings," which is the word in the Sept. [7478] Isa. lviii. 8. [7479] Isa. xxvi. 20. [7480] Isa. xxvi. 20. __________________________________________________________________ Chapter XXVIII.--Prophetic Things and Actions, as Well as Words, Attest This Great Doctrine. But we know that prophecy expressed itself by things no less than by words. By words, and also by deeds, is the resurrection foretold. When Moses puts his hand into his bosom, and then draws it out again dead, and again puts his hand into his bosom, and plucks it out living, [7481] does not this apply as a presage to all mankind?--inasmuch as those three signs [7482] denoted the threefold power of God: when it shall, first, in the appointed order, subdue to man the old serpent, the devil, [7483] however formidable; then, secondly, draw forth the flesh from the bosom of death; [7484] and then, at last, shall pursue all blood (shed) in judgment. [7485] On this subject we read in the writings of the same prophet, (how that) God says: "For your blood of your lives will I require of all wild beasts; and I will require it of the hand of man, and of his brother's hand." [7486] Now nothing is required except that which is demanded back again, and nothing is thus demanded except that which is to be given up; and that will of course be given up, which shall be demanded and required on the ground of vengeance. But indeed there cannot possibly be punishment of that which never had any existence. Existence, however, it will have, when it is restored in order to be punished. To the flesh, therefore, applies everything which is declared respecting the blood, for without the flesh there cannot be blood. The flesh will be raised up in order that the blood may be punished. There are, again, some statements (of Scripture) so plainly made as to be free from all obscurity of allegory, and yet they strongly require [7487] their very simplicity to be interpreted. There is, for instance, that passage in Isaiah: "I will kill, and I will make alive." [7488] Certainly His making alive is to take place after He has killed. As, therefore, it is by death that He kills, it is by the resurrection that He will make alive. Now it is the flesh which is killed by death; the flesh, therefore, will be revived by the resurrection. Surely if killing means taking away life from the flesh, and its opposite, reviving, amounts to restoring life to the flesh, it must needs be that the flesh rise again, to which the life, which has been taken away by killing, has to be restored by vivification. __________________________________________________________________ [7481] Ex. iv. 6, 7. [7482] Ex. iv. 2-9. [7483] Comp. vers. 3, 4. [7484] Comp. vers. 6, 7. [7485] Comp. ver. 9. [7486] Gen. ix. 5. [7487] Sitiant. [7488] Isa. xxxviii. 12, 13, 16. The very words, however, occur not in Isaiah, but in 1 Sam. ii. 6, Deut. xxxii. 39. __________________________________________________________________ Chapter XXIX.--Ezekiel's Vision of the Dry Bones Quoted. Inasmuch, then, as even the figurative portions of Scripture, and the arguments of facts, and some plain statements of Holy Writ, throw light upon the resurrection of the flesh (although without specially naming the very substance), how much more effectual for determining the question will not those passages be which indicate the actual substance of the body by expressly mentioning it! Take Ezekiel: "And the hand of the Lord," says he, "was upon me; and the Lord brought me forth in the Spirit, and set me in the midst of a plain which was full of bones; and He led me round about them in a circuit: and, behold, there were many on the face of the plain; and, lo, they were very dry. And He said unto me, Son of man, will these bones live? And I said, O Lord God, Thou knowest. And He said unto me, Prophesy upon these bones; and thou shalt say, Ye dry bones, hear the word of the Lord. Thus saith the Lord God to these bones, Behold, I bring upon you the breath of life, and ye shall live: and I will give unto you the spirit, and I will place muscles over you, and I will spread skin upon you; and ye shall live, and shall know that I am the Lord. And I prophesied as the Lord commanded me: and while I prophesy, behold there is a voice, behold also a movement, and bones approached bones. And I saw, and behold sinews and flesh came up over them, and muscles were placed around them; but there was no breath in them. And He said unto me, Prophesy to the wind, son of man, prophesy and say, Thus saith the Lord God, Come from the four winds, O breath, and breathe in these dead men, and let them live. So I prophesied to the wind, as He commanded me, and the spirit entered into the bones, and they lived, and stood upon their feet, strong and exceeding many. And the Lord said unto me, Son of man, these bones are the whole house of Israel. They say themselves, Our bones are become dry, and our hope is perished, and we in them have been violently destroyed. Therefore prophesy unto them, (and say), Behold, even I will open your sepulchres, and will bring you out of your sepulchres, O my people, and will bring you into the land of Israel: and ye shall know how that I the Lord opened your sepulchres, and brought you, O my people, out of your sepulchres; and I will give my Spirit unto you, and ye shall live, and shall rest in your own land: and ye shall know how that I the Lord have spoken and done these things, saith the Lord." [7489] __________________________________________________________________ [7489] Ezek. xxxvii. 1-14. __________________________________________________________________ Chapter XXX.--This Vision Interpreted by Tertullian of the Resurrection of the Bodies of the Dead. A Chronological Error of Our Author, Who Supposes that Ezekiel in His Ch. XXXI. Prophesied Before the Captivity. I am well aware how they torture even this prophecy into a proof of the allegorical sense, on the ground that by saying, "These bones are the whole house of Israel," He made them a figure of Israel, and removed them from their proper literal condition; and therefore (they contend) that there is here a figurative, not a true prediction of the resurrection, for (they say) the state of the Jews is one of humiliation, in a certain sense dead, and very dry, and dispersed over the plain of the world. Therefore the image of a resurrection is allegorically applied to their state, since it has to be gathered together, and recompacted bone to bone (in other words, tribe to tribe, and people to people), and to be reincorporated by the sinews of power and the nerves of royalty, and to be brought out as it were from sepulchres, that is to say, from the most miserable and degraded abodes of captivity, and to breathe afresh in the way of a restoration, and to live thenceforward in their own land of Judæa. And what is to happen after all this? They will die, no doubt. And what will there be after death? No resurrection from the dead, of course, since there is nothing of the sort here revealed to Ezekiel. Well, but the resurrection is elsewhere foretold: so that there will be one even in this case, and they are rash in applying this passage to the state of Jewish affairs; or even if it do indicate a different recovery from the resurrection which we are maintaining, what matters it to me, provided there be also a resurrection of the body, just as there is a restoration of the Jewish state? In fact, by the very circumstance that the recovery of the Jewish state is prefigured by the reincorporation and reunion of bones, proof is offered that this event will also happen to the bones themselves; for the metaphor could not have been formed from bones, if the same thing exactly were not to be realized in them also. Now, although there is a sketch of the true thing in its image, the image itself still possesses a truth of its own: it must needs be, therefore, that must have a prior existence for itself, which is used figuratively to express some other thing. Vacuity is not a consistent basis for a similitude, nor does nonentity form a suitable foundation for a parable. It will therefore be right to believe that the bones are destined to have a rehabiliment of flesh and breath, such as it is here said they will have, by reason indeed of which their renewed state could alone express the reformed condition of Jewish affairs, which is pretended to be the meaning of this passage. It is, however, more characteristic of a religious spirit to maintain the truth on the authority of a literal interpretation, such as is required by the sense of the inspired passage. Now, if this vision had reference to the condition of the Jews, as soon as He had revealed to him the position of the bones, He would at once have added, "These bones are the whole house of Israel," and so forth. But immediately on showing the bones, He interrupts the scene by saying somewhat of the prospect which is most suited to bones; without yet naming Israel, He tries the prophet's own faith: "Son of man, can these bones ever live?" so that he makes answer: "O Lord, Thou knowest." Now God would not, you may be sure, have tried the prophet's faith on a point which was never to be a real one, of which Israel should never hear, and in which it was not proper to repose belief. Since, however, the resurrection of the dead was indeed foretold, but Israel, in the distrust of his great unbelief, was offended at it; and, whilst gazing on the condition of the crumbling grave, despaired of a resurrection; or rather, did not direct his mind mainly to it, but to his own harassing circumstances,--therefore God first instructed the prophet (since he, too, was not free from doubt), by revealing to him the process of the resurrection, with a view to his earnest setting forth of the same. He then charged the people to believe what He had revealed to the prophet, telling them that they were themselves, though refusing to believe their resurrection, the very bones which were destined to rise again. Then in the concluding sentence He says, "And ye shall know how that I the Lord have spoken and done these things," intending of course to do that of which He had spoken; but certainly not meaning to do that which He had spoken of, if His design had been to do something different from what He had said. __________________________________________________________________ Chapter XXXI.--Other Passages Out of the Prophets Applied to the Resurrection of the Flesh. Unquestionably, if the people were indulging in figurative murmurs that their bones were become dry, and that their hope had perished--plaintive at the consequences of their dispersion--then God might fairly enough seem to have consoled their figurative despair with a figurative promise. Since, however, no injury had as yet alighted on the people from their dispersion, although the hope of the resurrection had very frequently failed amongst them, it is manifest that it was owing to the perishing condition of their bodies that their faith in the resurrection was shaken. God, therefore, was rebuilding the faith which the people were pulling down. But even if it were true that Israel was then depressed at some shock in their existing circumstances, we must not on that account suppose that the purpose of revelation could have rested in a parable: its aim must have been to testify a resurrection, in order to raise the nation's hope to even an eternal salvation and an indispensable restoration, and thereby turn off their minds from brooding over their present affairs. This indeed is the aim of other prophets likewise. "Ye shall go forth," (says Malachi), "from your sepulchres, as young calves let loose from their bonds, and ye shall tread down your enemies." [7490] And again, (Isaiah says): "Your heart shall rejoice, and your bones shall spring up like the grass," [7491] because the grass also is renewed by the dissolution and corruption of the seed. In a word, if it is contended that the figure of the rising bones refers properly to the state of Israel, why is the same hope announced to all nations, instead of being limited to Israel only, of reinvesting those osseous remains with bodily substance and vital breath, and of raising up their dead out of the grave? For the language is universal: "The dead shall arise, and come forth from their graves; for the dew which cometh from Thee is medicine to their bones." [7492] In another passage it is written: "All flesh shall come to worship before me, saith the Lord." [7493] When? When the fashion of this world shall begin to pass away. For He said before: "As the new heaven and the new earth, which I make, remain before me, saith the Lord, so shall your seed remain." [7494] Then also shall be fulfilled what is written afterwards: "And they shall go forth" (namely, from their graves), "and shall see the carcases of those who have transgressed: for their worm shall never die, nor shall their fire be quenched; and they shall be a spectacle to all flesh" [7495] even to that which, being raised again from the dead and brought out from the grave, shall adore the Lord for this great grace. __________________________________________________________________ [7490] Mal. iv. 2, 3. [7491] Isa. lxvi. 14. [7492] Isa. xxvi. 19. [7493] Isa. lxvi. 23. [7494] Ver. 22. [7495] Isa. lxvi. 24. __________________________________________________________________ Chapter XXXII.--Even Unburied Bodies Will Be Raised Again. Whatever Befalls Them God Will Restore Them Again. Jonah's Case Quoted in Illustration of God's Power. But, that you may not suppose that it is merely those bodies which are consigned to tombs whose resurrection is foretold, you have it declared in Scripture: "And I will command the fishes of the sea, and they shall cast up the bones which they have devoured; and I will bring joint to joint, and bone to bone." You will ask, Will then the fishes and other animals and carnivorous birds be raised again, in order that they may vomit up what they have consumed, on the ground of your reading in the law of Moses, that blood is required of even all the beasts? Certainly not. But the beasts and the fishes are mentioned in relation to the restoration of flesh and blood, in order the more emphatically to express the resurrection of such bodies as have even been devoured, when redress is said to be demanded of their very devourers. Now I apprehend that in the case of Jonah we have a fair proof of this divine power, when he comes forth from the fish's belly uninjured in both his natures--his flesh and his soul. No doubt the bowels of the whale would have had abundant time during three days for consuming and digesting Jonah's flesh, quite as effectually as a coffin, or a tomb, or the gradual decay of some quiet and concealed grave; only that he wanted to prefigure even those beasts (which symbolize) especially the men who are wildly opposed to the Christian name, or the angels of iniquity, of whom blood will be required by the full exaction of an avenging judgment. Where, then, is the man who, being more disposed to learn than to assume, more careful to believe than to dispute, and more scrupulous of the wisdom of God than wantonly bent on his own, when he hears of a divine purpose respecting sinews and skin, and nerves and bones, will forthwith devise some different application of these words, as if all that is said of the substances in question were not naturally intended for man? For either there is here no reference to the destiny of man--in the gracious provision of the kingdom (of heaven), in the severity of the judgment-day, in all the incidents of the resurrection; or else, if there is any reference to his destiny, the destination must necessarily be made in reference to those substances of which the man is composed, for whom the destiny is reserved. Another question I have also to ask of these very adroit transformers of bones and sinews, and nerves and sepulchres: Why, when anything is declared of the soul, do they not interpret the soul to be something else, and transfer it to another signification?--since, whenever any distinct statement is made of a bodily substance, they will obstinately prefer taking any other sense whatever, rather than that which the name indicates. If things which pertain to the body are figurative, why are not those which pertain to the soul figurative also? Since, however, things which belong to the soul have nothing allegorical in them, neither therefore have those which belong to the body. For man is as much body as he is soul; so that it is impossible for one of these natures to admit a figurative sense, and the other to exclude it. __________________________________________________________________ Chapter XXXIII.--So Much for the Prophetic Scriptures. In the Gospels, Christ's Parables, as Explained by Himself, Have a Clear Reference to the Resurrection of the Flesh. This is evidence enough from the prophetic Scriptures. I now appeal to the Gospels. But here also I must first meet the same sophistry as advanced by those who contend that the Lord, like (the prophets), said everything in the way of allegory, because it is written: "All these things spake Jesus in parables, and without a parable spake He not unto them," [7496] that is, to the Jews. Now the disciples also asked Him, "Why speakest Thou in parables?" [7497] And the Lord gave them this answer: "Therefore I speak unto them in parables: because they seeing, see not; and hearing, they hear not, according to the prophecy of Esaias." [7498] But since it was to the Jews that He spoke in parables, it was not then to all men; and if not to all, it follows that it was not always and in all things parables with Him, but only in certain things, and when addressing a particular class. But He addressed a particular class when He spoke to the Jews. It is true that He spoke sometimes even to the disciples in parables. But observe how the Scripture relates such a fact: "And He spake a parable unto them." [7499] It follows, then, that He did not usually address them in parables; because if He always did so, special mention would not be made of His resorting to this mode of address. Besides, there is not a parable which you will not find to be either explained by the Lord Himself, as that of the sower, (which He interprets) of the management of the word of God; [7500] or else cleared by a preface from the writer of the Gospel, as in the parable of the arrogant judge and the importunate widow, which is expressly applied to earnestness in prayer; [7501] or capable of being spontaneously understood, [7502] as in the parable of the fig-tree, which was spared a while in hopes of improvement--an emblem of Jewish sterility. Now, if even parables obscure not the light of the gospel, how unlikely it is that plain sentences and declarations, which have an unmistakeable meaning, should signify any other thing than their literal sense! But it is by such declarations and sentences that the Lord sets forth either the last judgment, or the kingdom, or the resurrection: "It shall be more tolerable," He says, "for Tyre and Sidon in the day of judgment than for you." [7503] And "Tell them that the kingdom of God is at hand." [7504] And again, "It shall be recompensed to you at the resurrection of the just." [7505] Now, if the mention of these events (I mean the judgment-day, and the kingdom of God, and the resurrection) has a plain and absolute sense, so that nothing about them can be pressed into an allegory, neither should those statements be forced into parables which describe the arrangement, and the process, and the experience of the kingdom of God, and of the judgment, and of the resurrection. On the contrary, things which are destined for the body should be carefully understood in a bodily sense,--not in a spiritual sense, as having nothing figurative in their nature. This is the reason why we have laid it down as a preliminary consideration, that the bodily substance both of the soul and of the flesh is liable to the recompense, which will have to be awarded in return for the co-operation of the two natures, that so the corporeality of the soul may not exclude the bodily nature of the flesh by suggesting a recourse to figurative descriptions, since both of them must needs be regarded as destined to take part in the kingdom, and the judgment, and the resurrection. And now we proceed to the special proof of this proposition, that the bodily character of the flesh is indicated by our Lord whenever He mentions the resurrection, at the same time without disparagement to the corporeal nature of the soul,--a point which has been actually admitted but by a few. __________________________________________________________________ [7496] Matt. xiii. 34. [7497] Ver. 10. [7498] Matt. xiii. 13; comp. Isa. vi. 9. [7499] See Luke vi. 39; comp. with ver. 20, and other places, especially in this Gospel. [7500] See Luke viii. 11. [7501] See Luke xviii. 1. [7502] Such cases of obvious meaning, which required no explanation, are referred to in Matt. xxi. 45 and Luke xx. 19. [7503] Matt. xi. 22. [7504] Matt. x. 7. [7505] Luke xiv. 14. __________________________________________________________________ Chapter XXXIV.--Christ Plainly Testifies to the Resurrection of the Entire Man. Not in His Soul Only, Without the Body. To begin with the passage where He says that He is come to "to seek and to save that which is lost." [7506] What do you suppose that to be which is lost? Man, undoubtedly. The entire man, or only a part of him? The whole man, of course. In fact, since the transgression which caused man's ruin was committed quite as much by the instigation of the soul from concupiscence as by the action of the flesh from actual fruition, it has marked the entire man with the sentence of transgression, and has therefore made him deservedly amenable to perdition. So that he will be wholly saved, since he has by sinning been wholly lost. Unless it be true that the sheep (of the parable) is a "lost" one, irrespective of its body; then its recovery may be effected without the body. Since, however, it is the bodily substance as well as the soul, making up the entire animal, which was carried on the shoulders of the Good Shepherd, we have here unquestionably an example how man is restored in both his natures. Else how unworthy it were of God to bring only a moiety of man to salvation--and almost less than that; whereas the munificence of princes of this world always claims for itself the merit of a plenary grace! Then must the devil be understood to be stronger for injuring man, ruining him wholly? and must God have the character of comparative weakness, since He does not relieve and help man in his entire state? The apostle, however, suggests that "where sin abounded, there has grace much more abounded." [7507] How, in fact, can he be regarded as saved, who can at the same time be said to be lost--lost, that is, in the flesh, but saved as to his soul? Unless, indeed, their argument now makes it necessary that the soul should be placed in a "lost" condition, that it may be susceptible of salvation, on the ground that is properly saved which has been lost. We, however, so understand the soul's immortality as to believe it "lost," not in the sense of destruction, but of punishment, that is, in hell. And if this is the case, then it is not the soul which salvation will affect, since it is "safe" already in its own nature by reason of its immortality, but rather the flesh, which, as all readily allow, is subject to destruction. Else, if the soul is also perishable (in this sense), in other words, not immortal--the condition of the flesh--then this same condition ought in all fairness to benefit the flesh also, as being similarly mortal and perishable, since that which perishes the Lord purposes to save. I do not care now to follow the clue of our discussion, so far as to consider whether it is in one of his natures or in the other that perdition puts in its claim on man, provided that salvation is equally distributed over the two substances, and makes him its aim in respect of them both. For observe, in which substance so-ever you assume man to have perished, in the other he does not perish. He will therefore be saved in the substance in which he does not perish, and yet obtain salvation in that in which he does perish. You have (then) the restoration of the entire man, inasmuch as the Lord purposes to save that part of him which perishes, whilst he will not of course lose that portion which cannot be lost. Who will any longer doubt of the safety of both natures, when one of them is to obtain salvation, and the other is not to lose it? And, still further, the Lord explains to us the meaning of the thing when He says: "I came not to do my own will, but the Father's, who hath sent me." [7508] What, I ask, is that will? "That of all which He hath given me I should lose nothing, but should raise it up again at the last day." [7509] Now, what had Christ received of the Father but that which He had Himself put on? Man, of course, in his texture of flesh and soul. Neither, therefore, of those parts which He has received will He allow to perish; nay, no considerable portion--nay, not the least fraction, of either. If the flesh be, as our opponents slightingly think, but a poor fraction, then the flesh is safe, because not a fraction of man is to perish; and no larger portion is in danger, because every portion of man is in equally safe keeping with Him. If, however, He will not raise the flesh also up at the last day, then He will permit not only a fraction of man to perish, but (as I will venture to say, in consideration of so important a part) almost the whole of him. But when He repeats His words with increased emphasis, "And this is the Father's will, that every one which seeth the Son, and believeth on Him, may have eternal life: and I will raise him up at the last day," [7510] --He asserts the full extent of the resurrection. For He assigns to each several nature that reward which is suited to its services: both to the flesh, for by it the Son was "seen;" and to the soul, for by it He was "believed on." Then, you will say, to them was this promise given by whom Christ was "seen." Well, be it so; only let the same hope flow on from them to us! For if to them who saw, and therefore believed, such fruit then accrued to the operations of the flesh and the soul, how much more to us! For more "blessed," says Christ, "are they who have not seen, and yet have believed;" [7511] since, even if the resurrection of the flesh must be denied to them, it must at any rate be a fitting boon to us, who are the more blessed. For how could we be blessed, if we were to perish in any part of us? __________________________________________________________________ [7506] Luke xix. 10. [7507] Rom. v. 20. [7508] John vi. 38. [7509] Ver. 39. [7510] Ver. 40. [7511] John xx. 29. __________________________________________________________________ Chapter XXXV.--Explanation of What is Meant by the Body, Which is to Be Raised Again. Not the Corporeality of the Soul. But He also teaches us, that "He is rather to be feared, who is able to destroy both body and soul in hell," that is, the Lord alone; "not those which kill the body, but are not able to hurt the soul," [7512] that is to say, all human powers. Here, then, we have a recognition of the natural immortality of the soul, which cannot be killed by men; and of the mortality of the body, which may be killed: whence we learn that the resurrection of the dead is a resurrection of the flesh; for unless it were raised again, it would be impossible for the flesh to be "killed in hell." But as a question may be here captiously raised about the meaning of "the body" (or "the flesh"), I will at once state that I understand by the human body nothing else than that fabric of the flesh which, whatever be the kind of material of which it is constructed and modified, is seen and handled, and sometimes indeed killed, by men. In like manner, I should not admit that anything but cement and stones and bricks form the body of a wall. If any one imports into our argument some body of a subtle, secret nature, he must show, disclose, and prove to me that that identical body is the very one which was slain by human violence, and then (I will grant) that it is of such a body that (our scripture) speaks. If, again, the body or corporeal nature of the soul [7513] is cast in my teeth, it will only be an idle subterfuge! For since both substances are set before us (in this passage, which affirms) that "body and soul" are destroyed in hell, a distinction is obviously made between the two; and we are left to understand the body to be that which is tangible to us, that is, the flesh, which, as it will be destroyed in hell--since it did not "rather fear" being destroyed by God--so also will it be restored to life eternal, since it preferred to be killed by human hands. If, therefore, any one shall violently suppose that the destruction of the soul and the flesh in hell amounts to a final annihilation of the two substances, and not to their penal treatment (as if they were to be consumed, not punished), let him recollect that the fire of hell is eternal--expressly announced as an everlasting penalty; and let him then admit that it is from this circumstance that this never-ending "killing" is more formidable than a merely human murder, which is only temporal. He will then come to the conclusion that substances must be eternal, when their penal "killing" is an eternal one. Since, then, the body after the resurrection has to be killed by God in hell along with the soul, we surely have sufficient information in this fact respecting both the issues which await it, namely the resurrection of the flesh, and its eternal "killing." Else it would be most absurd if the flesh should be raised up and destined to "the killing in hell," in order to be put an end to, when it might suffer such an annihilation (more directly) if not raised again at all. A pretty paradox, [7514] to be sure, that an essence must be refitted with life, in order that it may receive that annihilation which has already in fact accrued to it! But Christ, whilst confirming us in the selfsame hope, adds the example of "the sparrows"--how that "not one of them falls to the ground without the will of God." [7515] He says this, that you may believe that the flesh which has been consigned to the ground, is able in like manner to rise again by the will of the same God. For although this is not allowed to the sparrows, yet "we are of more value than many sparrows," [7516] for the very reason that, when fallen, we rise again. He affirms, lastly, that "the very hairs of our head are all numbered," [7517] and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them? Surely the only use lies (in this truth): "That of all which the Father hath given to me, I should lose none," [7518] --not even a hair, as also not an eye nor a tooth. And yet whence shall come that "weeping and gnashing of teeth," [7519] if not from eyes and teeth?--even at that time when the body shall be slain in hell, and thrust out into that outer darkness which shall be the suitable torment of the eyes. He also who shall not be clothed at the marriage feast in the raiment of good works, will have to be "bound hand and foot,"--as being, of course, raised in his body. So, again, the very reclining at the feast in the kingdom of God, and sitting on Christ's thrones, and standing at last on His right hand and His left, and eating of the tree of life: what are all these but most certain proofs of a bodily appointment and destination? __________________________________________________________________ [7512] Matt. x. 28. [7513] Tertullian supposed that even the soul was in a certain sense of a corporeal essence. [Compare the speculations of Crusius in Auberlen, Divine Revelation, (Translation of A.B. Paton, Edinburgh, Clarks, 1867).] [7514] Scilicet. [7515] Matt. x. 29. [7516] Ver. 31. [7517] Matt. x. 30. [7518] John vi. 39. [7519] Matt. viii. 12; xiii. 42; xxii. 13; xxv. 30. __________________________________________________________________ Chapter XXXVI.--Christ's Refutation of the Sadducees, and Affirmation of Catholic Doctrine. Let us now see whether (the Lord) has not imparted greater strength to our doctrine in breaking down the subtle cavil of the Sadducees. Their great object, I take it, was to do away altogether with the resurrection, for the Sadducees in fact did not admit any salvation either for the soul or the flesh; [7520] and therefore, taking the strongest case they could for impairing the credibility of the resurrection, they adapted an argument from it in support of the question which they started. Their specious inquiry concerned the flesh, whether or not it would be subject to marriage after the resurrection; and they assumed the case of a woman who had married seven brothers, so that it was a doubtful point to which of them she should be restored. [7521] Now, let the purport both of the question and the answer be kept steadily in view, and the discussion is settled at once. For since the Sadducees indeed denied the resurrection, whilst the Lord affirmed it; since, too, (in affirming it,) He reproached them as being both ignorant of the Scriptures--those, of course which had declared the resurrection--as well as incredulous of the power of God, though, of course, effectual to raise the dead, and lastly, since He immediately added the words, "Now, that the dead are raised," [7522] (speaking) without misgiving, and affirming the very thing which was being denied, even the resurrection of the dead before Him who is "the God of the living,"--(it clearly follows) that He affirmed this verity in the precise sense in which they were denying it; that it was, in fact, the resurrection of the two natures of man. Nor does it follow, (as they would have it,) that because Christ denied that men would marry, He therefore proved that they would not rise again. On the contrary, He called them "the children of the resurrection," [7523] in a certain sense having by the resurrection to undergo a birth; and after that they marry no more, but in their risen life are "equal unto the angels," [7524] inasmuch as they are not to marry, because they are not to die, but are destined to pass into the angelic state by putting on the raiment of incorruption, although with a change in the substance which is restored to life. Besides, no question could be raised whether we are to marry or die again or not, without involving in doubt the restoration most especially of that substance which has a particular relation both to death and marriage--that is, the flesh. Thus, then, you have the Lord affirming against the Jewish heretics what is now encountering the denial of the Christian Sadducees--the resurrection of the entire man. __________________________________________________________________ [7520] Compare Tertullian's De Præscript. Hæret. c. xxxiii. [7521] Matt. xxii. 23-32; Mark xii. 18-27; Luke xx. 27-38. [7522] Luke xx. 37. [7523] Ver. 36. [7524] Ver. 36. __________________________________________________________________ Chapter XXXVII.--Christ's Assertion About the Unprofitableness of the Flesh Explained Consistently with Our Doctrine. He says, it is true, that "the flesh profiteth nothing;" [7525] but then, as in the former case, the meaning must be regulated by the subject which is spoken of. Now, because they thought His discourse was harsh and intolerable, supposing that He had really and literally enjoined on them to eat his flesh, He, with the view of ordering the state of salvation as a spiritual thing, set out with the principle, "It is the spirit that quickeneth;" and then added, "The flesh profiteth nothing,"--meaning, of course, to the giving of life. He also goes on to explain what He would have us to understand by spirit: "The words that I speak unto you, they are spirit, and they are life." In a like sense He had previously said: "He that heareth my words, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation, but shall pass from death unto life." [7526] Constituting, therefore, His word as the life-giving principle, because that word is spirit and life, He likewise called His flesh by the same appellation; because, too, the Word had become flesh, [7527] we ought therefore to desire Him in order that we may have life, and to devour Him with the ear, and to ruminate on Him with the understanding, and to digest Him by faith. Now, just before (the passage in hand), He had declared His flesh to be "the bread which cometh down from heaven," [7528] impressing on (His hearers) constantly under the figure of necessary food the memory of their forefathers, who had preferred the bread and flesh of Egypt to their divine calling. [7529] Then, turning His subject to their reflections, because He perceived that they were going to be scattered from Him, He says: "The flesh profiteth nothing." Now what is there to destroy the resurrection of the flesh? As if there might not reasonably enough be something which, although it "profiteth nothing" itself, might yet be capable of being profited by something else. The spirit "profiteth," for it imparts life. The flesh profiteth nothing, for it is subject to death. Therefore He has rather put the two propositions in a way which favours our belief: for by showing what "profits," and what "does not profit," He has likewise thrown light on the object which receives as well as the subject which gives the "profit." Thus, in the present instance, we have the Spirit giving life to the flesh which has been subdued by death; for "the hour," says He, "is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live." [7530] Now, what is "the dead" but the flesh? and what is "the voice of God" but the Word? and what is the Word but the Spirit, [7531] who shall justly raise the flesh which He had once Himself become, and that too from death, which He Himself suffered, and from the grave, which He Himself once entered? Then again, when He says, "Marvel not at this: for the hour is coming, in which all that are in the graves shall hear the voice of the Son of God, and shall come forth; they that have done good, to the resurrection of life; and they that have done evil, unto the resurrection of damnation," [7532] --none will after such words be able to interpret the dead "that are in the graves" as any other than the bodies of the flesh, because the graves themselves are nothing but the resting-place of corpses: for it is incontestable that even those who partake of "the old man," that is to say, sinful men--in other words, those who are dead through their ignorance of God (whom our heretics, forsooth, foolishly insist on understanding by the word "graves" [7533] )--are plainly here spoken of as having to come from their graves for judgment. But how are graves to come forth from graves? __________________________________________________________________ [7525] John vi. 63. [7526] John v. 24. [7527] John i. 14. [7528] John vi. 51. [7529] John vi. 31, 49, 58. [7530] John v. 25. [7531] The divine nature of the Son. See our Anti-Marcion, pp. 129, 247, note 7, Edin. [7532] John v. 28, 29. [7533] Compare c. xix. above. __________________________________________________________________ Chapter XXXVIII.--Christ, by Raising the Dead, Attested in a Practical Way the Doctrine of the Resurrection of the Flesh. After the Lord's words, what are we to think of the purport of His actions, when He raises dead persons from their biers and their graves? To what end did He do so? If it was only for the mere exhibition of His power, or to afford the temporary favour of restoration to life, it was really no great matter for Him to raise men to die over again. If, however, as was the truth, it was rather to put in secure keeping men's belief in a future resurrection, then it must follow from the particular form of His own examples, that the said resurrection will be a bodily one. I can never allow it to be said that the resurrection of the future, being destined for the soul only, did then receive these preliminary illustrations of a raising of the flesh, simply because it would have been impossible to have shown the resurrection of an invisible soul except by the resuscitation of a visible substance. They have but a poor knowledge of God, who suppose Him to be only capable of doing what comes within the compass of their own thoughts; and after all, they cannot but know full well what His capability has ever been, if they only make acquaintance with the writings of John. For unquestionably he, who has exhibited to our sight the martyrs' hitherto disembodied souls resting under the altar, [7534] was quite able to display them before our eyes rising without a body of flesh. I, however, for my part prefer (believing) that it is impossible for God to practise deception (weak as He only could be in respect of artifice), from any fear of seeming to have given preliminary proofs of a thing in a way which is inconsistent with His actual disposal of the thing; nay more, from a fear that, since He was not powerful enough to show us a sample of the resurrection without the flesh, He might with still greater infirmity be unable to display (by and by) the full accomplishment of the sample in the self-same substance of the flesh. No example, indeed, is greater than the thing of which it is a sample. Greater, however, it is, if souls with their body are to be raised as the evidence of their resurrection without the body, so as that the entire salvation of man in soul and body should become a guarantee for only the half, the soul; whereas the condition in all examples is, that which would be deemed the less--I mean the resurrection of the soul only--should be the foretaste, as it were, of the rising of the flesh also at its appointed time. And therefore, according to our estimate of the truth, those examples of dead persons who were raised by the Lord were indeed a proof of the resurrection both of the flesh and of the soul,--a proof, in fact, that this gift was to be denied to neither substance. Considered, however, as examples only, they expressed all the less significance--less, indeed, than Christ will express at last--for they were not raised up for glory and immortality, but only for another death. __________________________________________________________________ [7534] Rev. vi. 9-11. __________________________________________________________________ Chapter XXXIX.--Additional Evidence Afforded to Us in the Acts of the Apostles. The Acts of the Apostles, too, attest [7535] the resurrection. Now the apostles had nothing else to do, at least among the Jews, than to explain [7536] the Old Testament and confirm [7537] the New, and above all, to preach God in Christ. Consequently they introduced nothing new concerning the resurrection, besides announcing it to the glory of Christ: in every other respect it had been already received in simple and intelligent faith, without any question as to what sort of resurrection it was to be, and without encountering any other opponents than the Sadducees. So much easier was it to deny the resurrection altogether, than to understand it in an alien sense. You find Paul confessing his faith before the chief priests, under the shelter of the chief captain, [7538] among the Sadducees and the Pharisees: "Men and brethren," he says, "I am a Pharisee, the son of a Pharisee; of the hope and resurrection of the dead I am now called in question by you," [7539] --referring, of course, to the nation's hope; in order to avoid, in his present condition, as an apparent transgressor of the law, being thought to approach to the Sadducees in opinion on the most important article of the faith--even the resurrection. That belief, therefore, in the resurrection which he would not appear to impair, he really confirmed in the opinion of the Pharisees, since he rejected the views of the Sadducees, who denied it. In like manner, before Agrippa also, he says that he was advancing "none other things than those which the prophets had announced." [7540] He was therefore maintaining just such a resurrection as the prophets had foretold. He mentions also what is written by "Moses," touching the resurrection of the dead; (and in so doing) he must have known that it would be a rising in the body, since requisition will have to be made therein of the blood of man. [7541] He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it--such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection. [7542] They had, in fact, derided his announcement; but they would have indulged no such derision if they had heard from him nothing but the restoration of the soul, for they would have received that as the very common anticipation of their own native philosophy. But when the preaching of the resurrection, of which they had previously not heard, by its absolute novelty excited the heathen, and a not unnatural incredulity in so wonderful a matter began to harass the simple faith with many discussions, then the apostle took care in almost every one of his writings to strengthen men's belief of this Christian hope, pointing out that there was such a hope, and that it had not as yet been realized, and that it would be in the body,--a point which was the especial object of inquiry, and, what was besides a doubtful question, not in a body of a different kind from ours. __________________________________________________________________ [7535] Tertullian always refers to this book by a plural phrase. [7536] Resignandi. [7537] Consignandi. [7538] Sub tribuno. [7539] Acts xxiii. 6. [7540] Acts xxvi. 22. [7541] Gen. ix. 5, 6. [7542] Acts xvii. 32. __________________________________________________________________ Chapter XL.--Sundry Passages of St. Paul Which Attest Our Doctrine Rescued from the Perversions of Heresy. Now it is no matter of surprise if arguments are captiously taken from the writings of (the apostle) himself, inasmuch as there "must needs be heresies;" [7543] but these could not be, if the Scriptures were not capable of a false interpretation. Well, then, heresies finding that the apostle had mentioned two "men"--"the inner man," that is, the soul, and "the outward man," that is, the flesh--awarded salvation to the soul or inward man, and destruction to the flesh or outward man, because it is written (in the Epistle) to the Corinthians: "Though our outward man decayeth, yet the inward man is renewed day by day." [7544] Now, neither the soul by itself alone is "man" (it was subsequently implanted in the clayey mould to which the name man had been already given), nor is the flesh without the soul "man": for after the exile of the soul from it, it has the title of corpse. Thus the designation man is, in a certain sense, the bond between the two closely united substances, under which designation they cannot but be coherent natures. As for the inward man, indeed, the apostle prefers its being regarded as the mind and heart [7545] rather than the soul; [7546] in other words, not so much the substance itself as the savour of the substance. Thus when, writing to the Ephesians, he spoke of "Christ dwelling in their inner man," he meant, no doubt, that the Lord ought to be admitted into their senses. [7547] He then added, "in your hearts by faith, rooted and grounded in love,"--making "faith" and "love" not substantial parts, but only conceptions of the soul. But when he used the phrase "in your hearts," seeing that these are substantial parts of the flesh, he at once assigned to the flesh the actual "inward man," which he placed in the heart. Consider now in what sense he alleged that "the outward man decayeth, while the inward man is renewed day by day." You certainly would not maintain that he could mean that corruption of the flesh which it undergoes from the moment of death, in its appointed state of perpetual decay; but the wear and tear which for the name of Christ it experiences during its course of life before and until death, in harassing cares and tribulations as well as in tortures and persecutions. Now the inward man will have, of course, to be renewed by the suggestion of the Spirit, advancing by faith and holiness day after day, here in this life, not there after the resurrection, were our renewal is not a gradual process from day to day, but a consummation once for all complete. You may learn this, too, from the following passage, where the apostle says: "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen," that is, our sufferings, "but at the things which are not seen," that is, our rewards: "for the things which are seen are temporal, but the things which are not seen are eternal." [7548] For the afflictions and injuries wherewith the outward man is worn away, he affirms to be only worthy of being despised by us, as being light and temporary; preferring those eternal recompenses which are also invisible, and that "weight of glory" which will be a counterpoise for the labours in the endurance of which the flesh here suffers decay. So that the subject in this passage is not that corruption which they ascribe to the outward man in the utter destruction of the flesh, with the view of nullifying the resurrection. So also he says elsewhere: "If so be that we suffer with Him, that we may be also glorified together; for I reckon that the sufferings of the present time are not worthy to be compared with the glory that shall be revealed in us." [7549] Here again he shows us that our sufferings are less than their rewards. Now, since it is through the flesh that we suffer with Christ--for it is the property of the flesh to be worn by sufferings--to the same flesh belongs the recompense which is promised for suffering with Christ. Accordingly, when he is going to assign afflictions to the flesh as its especial liability--according to the statement he had already made--he says, "When we were come into Macedonia, our flesh had no rest;" [7550] then, in order to make the soul a fellow-sufferer with the body, he adds, "We were troubled on every side; without were fightings," which of course warred down the flesh, "within were fears," which afflicted the soul. [7551] Although, therefore, the outward man decays--not in the sense of missing the resurrection, but of enduring tribulation--it will be understood from this scripture that it is not exposed to its suffering without the inward man. Both therefore, will be glorified together, even as they have suffered together. Parallel with their participation in troubles, must necessarily run their association also in rewards. __________________________________________________________________ [7543] 1 Cor. xi. 19. [7544] 2 Cor. iv. 16. [7545] Animum. [7546] Animam. [7547] Eph. iii. 17. [7548] 2 Cor. iv. 17, 18. [7549] Rom. viii. 17, 18. [7550] 2 Cor. vii. 5. [7551] Same verse. __________________________________________________________________ Chapter XLI.--The Dissolution of Our Tabernacle Consistent with the Resurrection of Our Bodies. It is still the same sentiment which he follows up in the passage in which he puts the recompense above the sufferings: "for we know;" he says, "that if our earthly house of this tabernacle were dissolved, we have a house not made with hands, eternal in the heavens;" [7552] in other words, owing to the fact that our flesh is undergoing dissolution through its sufferings, we shall be provided with a home in heaven. He remembered the award (which the Lord assigns) in the Gospel: "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." [7553] Yet, when he thus contrasted the recompense of the reward, he did not deny the flesh's restoration; since the recompense is due to the same substance to which the dissolution is attributed,--that is, of course, the flesh. Because, however, he had called the flesh a house, he wished elegantly to use the same term in his comparison of the ultimate reward; promising to the very house, which undergoes dissolution through suffering, a better house through the resurrection. Just as the Lord also promises us many mansions as of a house in His Father's home; [7554] although this may possibly be understood of the domicile of this world, on the dissolution of whose fabric an eternal abode is promised in heaven, inasmuch as the following context, having a manifest reference to the flesh, seems to show that these preceding words have no such reference. For the apostle makes a distinction, when he goes on to say, "For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven, if so be that being clothed we shall not be found naked;" [7555] which means, before we put off the garment of the flesh, we wish to be clothed with the celestial glory of immortality. Now the privilege of this favour awaits those who shall at the coming of the Lord be found in the flesh, and who shall, owing to the oppressions of the time of Antichrist, deserve by an instantaneous death, [7556] which is accomplished by a sudden change, to become qualified to join the rising saints; as he writes to the Thessalonians: "For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we too shall ourselves be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." [7557] __________________________________________________________________ [7552] 2 Cor. v. 1. [7553] Matt. v. 10. [7554] John xiv. 2. [7555] 2 Cor. v. 2, 3. [7556] Compendio mortis. Compare our Anti-Marcion for the same thoughts and words, v. 12. [p. 455, supra.] [7557] 1 Thess. iv. 15-17. __________________________________________________________________ Chapter XLII.--Death Changes, Without Destroying, Our Mortal Bodies. Remains of the Giants. It is the transformation these shall undergo which he explains to the Corinthians, when he writes: "We shall all indeed rise again (though we shall not all undergo the transformation) in a moment, in the twinkling of an eye, at the last trump"--for none shall experience this change but those only who shall be found in the flesh. "And the dead," he says, "shall be raised, and we shall be changed." Now, after a careful consideration of this appointed order, you will be able to adjust what follows to the preceding sense. For when he adds, "This corruptible must put on incorruption, and this mortal must put on immortality," [7558] this will assuredly be that house from heaven, with which we so earnestly desire to be clothed upon, whilst groaning in this our present body,--meaning, of course, over this flesh in which we shall be surprised at last; because he says that we are burdened whilst in this tabernacle, which we do not wish indeed to be stripped of, but rather to be in it clothed over, in such a way that mortality may be swallowed up of life, that is, by putting on over us whilst we are transformed that vestiture which is from heaven. For who is there that will not desire, while he is in the flesh, to put on immortality, and to continue his life by a happy escape from death, through the transformation which must be experienced instead of it, without encountering too that Hades which will exact the very last farthing? [7559] Notwithstanding, he who has already traversed Hades is destined also to obtain the change after the resurrection. For from this circumstance it is that we definitively declare that the flesh will by all means rise again, and, from the change that is to come over it, will assume the condition of angels. Now, if it were merely in the case of those who shall be found in the flesh that the change must be undergone, in order that mortality may be swallowed up of life--in other words, that the flesh (be covered) with the heavenly and eternal raiment--it would either follow that those who shall be found in death would not obtain life, deprived as they would then be of the material and so to say the aliment of life, that is, the flesh; or else, these also must needs undergo the change, that in them too mortality may be swallowed up of life, since it is appointed that they too should obtain life. But, you say, in the case of the dead, mortality is already swallowed up of life. No, not in all cases, certainly. For how many will most probably be found of men who had just died--so recently put into their graves, that nothing in them would seem to be decayed? For you do not of course deem a thing to be decayed unless it be cut off, abolished, and withdrawn from our perception, as having in every possible way ceased to be apparent. There are the carcases of the giants of old time; it will be obvious enough that they are not absolutely decayed, for their bony frames are still extant. We have already spoken of this elsewhere. [7560] For instance, [7561] even lately in this very city, [7562] when they were sacrilegiously laying the foundations of the Odeum on a good many ancient graves, people were horror-stricken to discover, after some five hundred years, bones, which still retained their moisture, and hair which had not lost its perfume. It is certain not only that bones remain indurated, but also that teeth continue undecayed for ages--both of them the lasting germs of that body which is to sprout into life again in the resurrection. Lastly, even if everything that is mortal in all the dead shall then be found decayed--at any rate consumed by death, by time, and through age,--is there nothing which will be "swallowed up of life," [7563] nor by being covered over and arrayed in the vesture of immortality? Now, he who says that mortality is going to be swallowed up of life has already admitted that what is dead is not destroyed by those other before-mentioned devourers. And verily it will be extremely fit that all shall be consummated and brought about by the operations of God, and not by the laws of nature. Therefore, inasmuch as what is mortal has to be swallowed up of life, it must needs be brought out to view in order to be so swallowed up; (needful) also to be swallowed up, in order to undergo the ultimate transformation. If you were to say that a fire is to be lighted, you could not possibly allege that what is to kindle it is sometimes necessary and sometimes not. In like manner, when he inserts the words "If so be that being unclothed [7564] we be not found naked," [7565] --referring, of course, to those who shall not be found in the day of the Lord alive and in the flesh--he did not say that they whom he had just described as unclothed or stripped, were naked in any other sense than meaning that they should be understood to be reinvested with the very same substance they had been divested of. For although they shall be found naked when their flesh has been laid aside, or to some extent sundered or worn away (and this condition may well be called nakedness,) they shall afterwards recover it again, in order that, being reinvested with the flesh, they may be able also to have put over that the supervestment of immortality; for it will be impossible for the outside garment to fit except over one who is already dressed. __________________________________________________________________ [7558] 1 Cor. xv. 51-53. [7559] Comp. Matt. v. 26, and see Tertullian's De Anima, xxxv. [and see cap. xliii., infra, p. 576.] [7560] De Anim. c. li. [7561] Sed: for "scilicet." [7562] Carthage. [7563] 2 Cor. v. 4. [Against Marcion, p. 455, note 24.] [7564] Exuti. He must have read ekdusamenoi , instead of the reading of nearly all the ms. authorities, endusamenoi. [7565] 2 Cor. v. 3. __________________________________________________________________ Chapter XLIII.--No Disparagement of Our Doctrine in St. Paul's Phrase, Which Calls Our Residence in the Flesh Absence from the Lord. In the same way, when he says, "Therefore we are always confident, and fully aware, that while we are at home in the body we are absent from the Lord; for we walk by faith, not be sight," [7566] it is manifest that in this statement there is no design of disparaging the flesh, as if it separated us from the Lord. For there is here pointedly addressed to us an exhortation to disregard this present life, since we are absent from the Lord as long as we are passing through it--walking by faith, not by sight; in other words, in hope, not in reality. Accordingly he adds: "We are indeed confident and deem it good rather to be absent from the body, and present with the Lord;" [7567] in order, that is, that we may walk by sight rather than by faith, in realization rather than in hope. Observe how he here also ascribes to the excellence of martyrdom a contempt for the body. For no one, on becoming absent from the body, is at once a dweller in the presence of the Lord, except by the prerogative of martyrdom, [7568] he gains a lodging in Paradise, not in the lower regions. Now, had the apostle been at a loss for words to describe the departure from the body? Or does he purposely use a novel phraseology? For, wanting to express our temporary absence from the body, he says that we are strangers, absent from it, because a man who goes abroad returns after a while to his home. Then he says even to all: "We therefore earnestly desire to be acceptable unto God, whether absent or present; for we must all appear before the judgment-seat of Christ Jesus." [7569] If all of us, then all of us wholly; if wholly, then our inward man and outward too--that is, our bodies no less than our souls. "That every one," as he goes on to say, "may receive the things done in his body, according to that he hath done, whether it be good or bad." [7570] Now I ask, how do you read this passage? Do you take it to be confusedly constructed, with a transposition [7571] of ideas? Is the question about what things will have to be received by the body, or the things which have been already done in the body? Well, if the things which are to be borne by the body are meant, then undoubtedly a resurrection of the body is implied; and if the things which have been already done in the body are referred to, (the same conclusion follows): for of course the retribution will have to be paid by the body, since it was by the body that the actions were performed. Thus the apostle's whole argument from the beginning is unravelled in this concluding clause, wherein the resurrection of the flesh is set forth; and it ought to be understood in a sense which is strictly in accordance with this conclusion. __________________________________________________________________ [7566] 2 Cor. v. 6, 7. [7567] Ver. 8. [7568] Comp. his De Anima, c. lv. [Elucidation III.] [7569] 2 Cor. v. 9, 10. [7570] 2 Cor. v. 10. [7571] Per hyperbaton. __________________________________________________________________ Chapter XLIV.--Sundry Other Passages of St. Paul Explained in a Sentence Confirmatory of Our Doctrine. Now, if you will examine the words which precede the passage where mention is made of the outward and the inward man, will you not discover the whole truth, both of the dignity and the hope of the flesh? For, when he speaks of the "light which God hath commanded to shine in our hearts, to give the light of the knowledge of the glory of the Lord in the person of Jesus Christ," [7572] and says that "we have this treasure in earthen vessels," [7573] meaning of course the flesh, which is meant--that the flesh shall be destroyed, because it is "an earthen vessel," deriving its origin from clay; or that it is to be glorified, as being the receptacle of a divine treasure? Now if that true light, which is in the person of Christ, contains in itself life, and that life with its light is committed to the flesh, is that destined to perish which has life entrusted to it? Then, of course, the treasure will perish also; for perishable things are entrusted to things which are themselves perishable, which is like putting new wine into old bottles. When also he adds, "Always bearing about in our body the dying of the Lord Jesus Christ," [7574] what sort of substance is that which, after (being called) the temple of God, can now be also designated the tomb of Christ? But why do we bear about in the body the dying of the Lord? In order, as he says, "that His life also may be manifested." [7575] Where? "In the body." In what body? "In our mortal body." [7576] Therefore in the flesh, which is mortal indeed through sin, but living through grace--how great a grace you may see when the purpose is, "that the life of Christ may be manifested in it." Is it then in a thing which is a stranger to salvation, in a substance which is perpetually dissolved, that the life of Christ will be manifested, which is eternal, continuous, incorruptible, and already the life of God? Else to what epoch belongs that life of the Lord which is to be manifested in our body? It surely is the life which He lived up to His passion, which was not only openly shown among the Jews, but has now been displayed even to all nations. Therefore that life is meant which "has broken the adamantine gates of death and the brazen bars of the lower world," [7577] --a life which thenceforth has been and will be ours. Lastly, it is to be manifested in the body. When? After death. How? By rising in our body, as Christ also rose in His. But lest any one should here object, that the life of Jesus has even now to be manifested in our body by the discipline of holiness, and patience, and righteousness, and wisdom, in which the Lord's life abounded, the most provident wisdom of the apostle inserts this purpose: "For we which live are alway delivered unto death for Jesus' sake, that His life may be manifested in our mortal body." [7578] In us, therefore, even when dead, does he say that this is to take place in us. And if so, how is this possible except in our body after its resurrection? Therefore he adds in the concluding sentence: "Knowing that He which raised up the Lord Jesus, shall raise up us also with Him," [7579] risen as He is already from the dead. But perhaps "with Him" means "like Him:" well then, if it be like Him, it is not of course without the flesh. __________________________________________________________________ [7572] 2 Cor. iv. 6. [7573] Ver. 7. [7574] 2 Cor. iv. 10. [7575] Ver. 10. [7576] Ver. 10. [7577] Ps. cvii. 16. [7578] 2 Cor. iv. 11. [7579] Ver. 14. __________________________________________________________________ Chapter XLV.--The Old Man and the New Man of St. Paul Explained. But in their blindness they again impale themselves on the point of the old and the new man. When the apostle enjoins us "to put off the old man, which is corrupt according to the deceitful lusts; and to be renewed in the spirit of our mind; and to put on the new man, which after God is created in righteousness and true holiness," [7580] (they maintain) that by here also making a distinction between the two substances, and applying the old one to the flesh and the new one to the spirit, he ascribes to the old man--that is to say, the flesh--a permanent corruption. Now, if you follow the order of the substances, the soul cannot be the new man because it comes the later of the two; nor can the flesh be the old man because it is the former. For what fraction of time was it that intervened between the creative hand of God and His afflatus? I will venture to say, that even if the soul was a good deal prior to the flesh, by the very circumstance that the soul had to wait to be itself completed, it made the other [7581] really the former. For everything which gives the finishing stroke and perfection to a work, although it is subsequent in its mere order, yet has the priority in its effect. Much more is that prior, without which preceding things could have no existence. If the flesh be the old man, when did it become so? From the beginning? But Adam was wholly a new man, and of that new man there could be no part an old man. And from that time, ever since the blessing which was pronounced upon man's generation, [7582] the flesh and the soul have had a simultaneous birth, without any calculable difference in time; so that the two have been even generated together in the womb, as we have shown in our Treatise on the Soul. [7583] Contemporaneous in the womb, they are also temporally identical in their birth. The two are no doubt produced by human parents [7584] of two substances, but not at two different periods; rather they are so entirely one, that neither is before the other in point of time. It is more correct (to say), that we are either entirely the old man or entirely the new, for we cannot tell how we can possibly be anything else. But the apostle mentions a very clear mark of the old man. For "put off," says he, "concerning the former conversation, the old man;" [7585] (he does) not say concerning the seniority of either substance. It is not indeed the flesh which he bids us to put off, but the works which he in another passage shows to be "works of the flesh." [7586] He brings no accusation against men's bodies, of which he even writes as follows: "Putting away lying, speak every man truth with his neighbor: for we are members one of another. Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands (the thing which is good), that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which is good for the edification of faith, that it may minister grace unto the hearers. And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: but be ye kind one to another, tender-hearted, forgiving one another, even as God in Christ hath forgiven you." [7587] Why, therefore, do not those who suppose the flesh to be the old man, hasten their own death, in order that by laying aside the old man they may satisfy the apostle's precepts? As for ourselves, we believe that the whole of faith is to be administered in the flesh, nay more, by the flesh, which has both a mouth for the utterance of all holy words, and a tongue to refrain from blasphemy, and a heart to avoid all irritation, and hands to labour and to give; while we also maintain that as well the old man as the new has relation to the difference of moral conduct, and not to any discrepancy of nature. And just as we acknowledge that that which according to its former conversation was "the old man" was also corrupt, and received its very name in accordance with "its deceitful lusts," so also (do we hold) that it is "the old man in reference to its former conversation," [7588] and not in respect of the flesh through any permanent dissolution. Moreover, it is still unimpaired in the flesh, and identical in that nature, even when it has become "the new man;" since it is of its sinful course of life, and not of its corporeal substance, that it has been divested. __________________________________________________________________ [7580] Eph. iv. 22-24. [7581] The flesh. [7582] Gen. i. 28. [7583] See ch. xxvii. [7584] We treat "homines" as a nominative, after Oehler. [7585] Eph. iv. 22. [7586] Gal. v. 19. [7587] Eph. iv. 25-32. [7588] Eph. iv. 22. __________________________________________________________________ Chapter XLVI.--It is the Works of the Flesh, Not the Substance of the Flesh, Which St. Paul Always Condemns. You may notice that the apostle everywhere condemns the works of the flesh in such a way as to appear to condemn the flesh; but no one can suppose him to have any such view as this, since he goes on to suggest another sense, even though somewhat resembling it. For when he actually declares that "they who are in the flesh cannot please God," he immediately recalls the statement from an heretical sense to a sound one, by adding, "But ye are not in the flesh, but in the Spirit." [7589] Now, by denying them to be in the flesh who yet obviously were in the flesh, he showed that they were not living amidst the works of the flesh, and therefore that they who could not please God were not those who were in the flesh, but only those who were living after the flesh; whereas they pleased God, who, although existing in the flesh, were yet walking after the Spirit. And, again, he says that "the body is dead;" but it is "because of sin," even as "the Spirit is life because of righteousness." [7590] When, however, he thus sets life in opposition to the death which is constituted in the flesh, he unquestionably promises the life of righteousness to the same state for which he determined the death of sin. But unmeaning is this opposition which he makes between the "life" and the "death," if the life is not there where that very thing is to which he opposes it--even the death which is to be extirpated of course from the body. Now, if life thus extirpates death from the body, it can accomplish this only by penetrating thither where that is which it is excluding. But why am I resorting to knotty arguments, [7591] when the apostle treats the subject with perfect plainness? "For if," says he, "the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Jesus from the dead shall also quicken your mortal bodies, because of His Spirit that dwelleth in you;" [7592] so that even if a person were to assume that the soul is "the mortal body," he would (since he cannot possibly deny that the flesh is this also) be constrained to acknowledge a restoration even of the flesh, in consequence of its participation in the selfsame state. From the following words, moreover, you may learn that it is the works of the flesh which are condemned, and not the flesh itself: "Therefore, brethren, we are debtors, not to the flesh, to live after the flesh: for if ye live after the flesh ye shall die; but if ye, through the Spirit, do mortify the deeds of the body, ye shall live." [7593] Now (that I may answer each point separately), since salvation is promised to those who are living in the flesh, but walking after the Spirit, it is no longer the flesh which is an adversary to salvation, but the working of the flesh. When, however, this operativeness of the flesh is done away with, which is the cause of death, the flesh is shown to be safe, since it is freed from the cause of death. "For the law," says he, "of the Spirit of life in Christ Jesus hath made me free from the law of sin and death," [7594] --that, surely, which he previously mentioned as dwelling in our members. [7595] Our members, therefore, will no longer be subject to the law of death, because they cease to serve that of sin, from both which they have been set free. "For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and through [7596] sin condemned sin in the flesh," [7597] --not the flesh in sin, for the house is not to be condemned with its inhabitant. He said, indeed, that "sin dwelleth in our body." [7598] But the condemnation of sin is the acquittal of the flesh, just as its non-condemnation subjugates it to the law of sin and death. In like manner, he called "the carnal mind" first "death," [7599] and afterwards "enmity against God;" [7600] but he never predicated this of the flesh itself. But to what then, you will say, must the carnal mind be ascribed, if it be not to the carnal substance itself? I will allow your objection, if you will prove to me that the flesh has any discernment of its own. If, however, it has no conception of anything without the soul, you must understand that the carnal mind must be referred to the soul, although ascribed sometimes to the flesh, on the ground that it is ministered to for the flesh and through the flesh. And therefore (the apostle) says that "sin dwelleth in the flesh," because the soul by which sin is provoked has its temporary lodging in the flesh, which is doomed indeed to death, not however on its own account, but on account of sin. For he says in another passage also: "How is it that you conduct yourselves as if you were even now living in the world?" [7601] where he is not writing to dead persons, but to those who ought to have ceased to live after the ways of the world. __________________________________________________________________ [7589] Rom. viii. 8, 9. [7590] Ver. 10. [7591] Nodosius. [7592] Rom. viii. 11. [7593] Vers. 12, 13. [7594] Ver. 2. [7595] Rom. vii. 17, 20, 23. [7596] Per delinquentiam: see the De Carne Christi, xvi. [7597] Rom. viii. 3. [7598] Rom. vii. 20. [7599] Rom. viii. 6. [7600] Ver. 7. [7601] Col. ii. 20. __________________________________________________________________ Chapter XLVII.--St. Paul, All Through, Promises Eternal Life to the Body. For that must be living after the world, which, as the old man, he declares to be "crucified with Christ," [7602] not as a bodily structure, but as moral behaviour. Besides, if we do not understand it in this sense, it is not our bodily frame which has been transfixed (at all events), nor has our flesh endured the cross of Christ; but the sense is that which he has subjoined, "that the body of sin might be made void," [7603] by an amendment of life, not by a destruction of the substance, as he goes on to say, "that henceforth we should not serve sin;" [7604] and that we should believe ourselves to be "dead with Christ," in such a manner as that "we shall also live with Him." [7605] On the same principle he says: "Likewise reckon ye also yourselves to be dead indeed." [7606] To what? To the flesh? No, but "unto sin." [7607] Accordingly as to the flesh they will be saved--"alive unto God in Christ Jesus," [7608] through the flesh of course, to which they will not be dead; since it is "unto sin," and not to the flesh, that they are dead. For he pursues the point still further: "Let not sin therefore reign in your mortal body, that ye should obey it, and that ye should yield your members as instruments of unrighteousness unto sin: but yield ye yourselves unto God, as those that are alive from the dead"--not simply alive, but as alive from the dead--"and your members as instruments of righteousness." [7609] And again: "As ye have yielded your members servants of uncleanness, and of iniquity unto iniquity, even so now yield your members servants of righteousness unto holiness; for whilst ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things of which ye are now ashamed? For the end of those things is death. But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord." [7610] Thus throughout this series of passages, whilst withdrawing our members from unrighteousness and sin, and applying them to righteousness and holiness, and transferring the same from the wages of death to the donative of eternal life, he undoubtedly promises to the flesh the recompense of salvation. Now it would not at all have been consistent that any rule of holiness and righteousness should be especially enjoined for the flesh, if the reward of such a discipline were not also within its reach; nor could even baptism be properly ordered for the flesh, if by its regeneration a course were not inaugurated tending to its restitution; the apostle himself suggesting this idea: "Know ye not, that so many of us as are baptized into Jesus Christ, are baptized into His death? We are therefore buried with Him by baptism into death, that just as Christ was raised up from the dead, even so we also should walk in newness of life." [7611] And that you may not suppose that this is said merely of that life which we have to walk in the newness of, through baptism, by faith, the apostle with superlative forethought adds: "For if we have been planted together in the likeness of Christ's death, we shall be also in the likeness of His resurrection." [7612] By a figure we die in our baptism, but in a reality we rise again in the flesh, even as Christ did, "that, as sin has reigned in death, so also grace might reign through righteousness unto life eternal, through Jesus Christ our Lord." [7613] But how so, unless equally in the flesh? For where the death is, there too must be the life after the death, because also the life was first there, where the death subsequently was. Now, if the dominion of death operates only in the dissolution of the flesh, in like manner death's contrary, life, ought to produce the contrary effect, even the restoration of the flesh; so that, just as death had swallowed it up in its strength, it also, after this mortal was swallowed up of immortality, may hear the challenge pronounced against it: "O death, where is thy sting? O grave, where is thy victory?" [7614] For in this way "grace shall there much more abound, where sin once abounded." [7615] In this way also "shall strength be made perfect in weakness," [7616] --saving what is lost, reviving what is dead, healing what is stricken, curing what is faint, redeeming what is lost, freeing what is enslaved, recalling what has strayed, raising what is fallen; and this from earth to heaven, where, as the apostle teaches the Philippians, "we have our citizenship, [7617] from whence also we look for our Saviour Jesus Christ, who shall change our body of humiliation, that it may be fashioned like unto His glorious body" [7618] --of course after the resurrection, because Christ Himself was not glorified before He suffered. These must be "the bodies" which he "beseeches" the Romans to "present" as "a living sacrifice, holy, acceptable unto God." [7619] But how a living sacrifice, if these bodies are to perish? How a holy one, if they are profanely soiled? How acceptable to God, if they are condemned? Come, now, tell me how that passage (in the Epistle) to the Thessalonians--which, because of its clearness, I should suppose to have been written with a sunbeam--is understood by our heretics, who shun the light of Scripture: "And the very God of peace sanctify you wholly." And as if this were not plain enough, it goes on to say: "And may your whole body, and soul, and spirit be preserved blameless unto the coming of the Lord." [7620] Here you have the entire substance of man destined to salvation, and that at no other time than at the coming of the Lord, which is the key of the resurrection. [7621] __________________________________________________________________ [7602] Rom. vi. 6. [7603] Evacuetur: katargethe. A.V. destroyed, i.e. deprived of all activity, Rom. vi. 6. [7604] Rom. vi. 6. Tertullian's reading literally is, "that thus far (and no further) we should be servants of sin." [7605] Ver. 8. [7606] Ver. 11. [7607] Ver. 11. [7608] Ver. 11. [7609] Vers. 12, 13. [7610] Vers. 19-23. [7611] Rom. vi. 3, 4. [7612] Ver. 5. [7613] Rom. v. 21. [7614] 1 Cor. xv. 55. [7615] Rom. v. 20. [7616] 2 Cor. xii. 9. [7617] Municipatum. [7618] Phil. iii. 20, 21. [7619] Rom. xii. 1. [7620] 1 Thess. v. 23. [7621] [Note Tertullian's summary of the text, in harmony with the Tripartite philosophy of humanity.] __________________________________________________________________ Chapter XLVIII.--Sundry Passages in the Great Chapter of the Resurrection of the Dead Explained in Defence of Our Doctrine. But "flesh and blood," you say, "cannot inherit the kingdom of God." [7622] We are quite aware that this too is written; but although our opponents place it in the front of the battle, we have intentionally reserved the objection until now, in order that we may in our last assault overthrow it, after we have removed out of the way all the questions which are auxiliary to it. However, they must contrive to recall to their mind even now our preceding arguments, in order that the occasion which originally suggested this passage may assist our judgment in arriving at its meaning. The apostle, as I take it, having set forth for the Corinthians the details of their church discipline, had summed up the substance of his own gospel, and of their belief in an exposition of the Lord's death and resurrection, for the purpose of deducing therefrom the rule of our hope, and the groundwork thereof. Accordingly he subjoins this statement: "Now if Christ be preached that He rose from the dead, how say some among you that there is no resurrection of the dead? If there be no resurrection of the dead, then Christ is not risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that He raised up Christ, whom He raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain, because ye are yet in your sins, and they which have fallen asleep in Christ are perished." [7623] Now, what is the point which he evidently labours hard to make us believe throughout this passage? The resurrection of the dead, you say, which was denied: he certainly wished it to be believed on the strength of the example which he adduced--the Lord's resurrection. Certainly, you say. Well now, is an example borrowed from different circumstances, or from like ones? From like ones, by all means, is your answer. How then did Christ rise again? In the flesh, or not? No doubt, since you are told that He "died according to the Scriptures," [7624] and "that He was buried according to the Scriptures," [7625] no otherwise than in the flesh, you will also allow that it was in the flesh that He was raised from the dead. For the very same body which fell in death, and which lay in the sepulchre, did also rise again; (and it was) not so much Christ in the flesh, as the flesh in Christ. If, therefore, we are to rise again after the example of Christ, who rose in the flesh, we shall certainly not rise according to that example, unless we also shall ourselves rise again in the flesh. "For," he says, "since by man came death, by man came also the resurrection of the dead." [7626] (This he says) in order, on the one hand, to distinguish the two authors--Adam of death, Christ of resurrection; and, on the other hand, to make the resurrection operate on the same substance as the death, by comparing the authors themselves under the designation man. For if "as in Adam all die, even so in Christ shall all be made alive," [7627] their vivification in Christ must be in the flesh, since it is in the flesh that arises their death in Adam. "But every man in his own order," [7628] because of course it will be also every man in his own body. For the order will be arranged severally, on account of the individual merits. Now, as the merits must be ascribed to the body, it must needs follow that the order also should be arranged in respect of the bodies, that it may be in relation to their merits. But inasmuch as "some are also baptized for the dead," [7629] we will see whether there be a good reason for this. Now it is certain that they adopted this (practice) with such a presumption as made them suppose that the vicarious baptism (in question) would be beneficial to the flesh of another in anticipation of the resurrection; for unless it were a bodily resurrection, there would be no pledge secured by this process of a corporeal baptism. "Why are they then baptized for the dead," [7630] he asks, unless the bodies rise again which are thus baptized? For it is not the soul which is sanctified by the baptismal bath: [7631] its sanctification comes from the "answer." [7632] "And why," he inquires, "stand we in jeopardy every hour?" [7633] --meaning, of course, through the flesh. "I die daily," [7634] (says he); that is, undoubtedly, in the perils of the body, in which "he even fought with beasts at Ephesus," [7635] --even with those beasts which caused him such peril and trouble in Asia, to which he alludes in his second epistle to the same church of Corinth: "For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed above measure, above strength, insomuch that we despaired even of life." [7636] Now, if I mistake not, he enumerates all these particulars in order that in his unwillingness to have his conflicts in the flesh supposed to be useless, he may induce an unfaltering belief in the resurrection of the flesh. For useless must that conflict be deemed (which is sustained in a body) for which no resurrection is in prospect. "But some man will say, How are the dead to be raised? And with what body will they come?" [7637] Now here he discusses the qualities of bodies, whether it be the very same, or different ones, which men are to resume. Since, however, such a question as this must be regarded as a subsequent one, it will in passing be enough for us that the resurrection is determined to be a bodily one even from this, that it is about the quality of bodies that the inquiry arises. __________________________________________________________________ [7622] 1 Cor. xv. 50. [7623] 1 Cor. xv. 12-18. [7624] Ver. 3. [7625] Ver. 4. [7626] Ver. 21. [7627] 1 Cor. xv. 22. [7628] Ver. 23. [7629] Ver. 29. [7630] Ver. 29. [7631] Lavatione. [7632] Comp. 1 Pet. iii. 21. [7633] 1 Cor. xv. 30. [7634] Ver. 31. [7635] Ver. 32. [7636] 2 Cor. i. 8. [7637] 1 Cor. xv. 35. __________________________________________________________________ Chapter XLIX.--The Same Subject Continued. What Does the Apostle Exclude from the Dead? Certainly Not the Substance of the Flesh. We come now to the very gist [7638] of the whole question: What are the substances, and of what nature are they, which the apostle has disinherited of the kingdom of God? The preceding statements give us a clue to this point also. He says: "The first man is of the earth, earthy"--that is, made of dust, that is, Adam; "the second man is from heaven" [7639] --that is, the Word of God, which is Christ, in no other way, however, man (although "from heaven"), than as being Himself flesh and soul, just as a human being is, just as Adam was. Indeed, in a previous passage He is called "the second Adam," [7640] deriving the identity of His name from His participation in the substance, because not even Adam was flesh of human seed, in which Christ is also like Him. [7641] "As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly." [7642] Such (does he mean), in substance; or first of all in training, and afterwards in the dignity and worth which that training aimed at acquiring? Not in substance, however, by any means will the earthy and the heavenly be separated, designated as they have been by the apostle once for all, as men. For even if Christ were the only true "heavenly," nay, super-celestial Being, He is still man, as composed of body and soul; and in no respect is He separated from the quality of "earthiness," owing to that condition of His which makes Him a partaker of both substances. In like manner, those also who after Him are heavenly, are understood to have this celestial quality predicated of them not from their present nature, but from their future glory; because in a preceding sentence, which originated this distinction respecting difference of dignity, there was shown to be "one glory in celestial bodies, and another in terrestrial ones," [7643] --"one glory of the sun, and another glory of the moon, and another glory of the stars: for even one star differeth from another star in glory," [7644] although not in substance. Then, after having thus premised the difference in that worth or dignity which is even now to be aimed at, and then at last to be enjoyed, the apostle adds an exhortation, that we should both here in our training follow the example of Christ, and there attain His eminence in glory: "As we have borne the image of the earthy, let us also bear the image of the heavenly." [7645] We have indeed borne the image of the earthy, by our sharing in his transgression, by our participation in his death, by our banishment from Paradise. Now, although the image of Adam is here borne by is in the flesh, yet we are not exhorted to put off the flesh; but if not the flesh, it is the conversation, in order that we may then bear the image of the heavenly in ourselves,--no longer indeed the image of God, and no longer the image of a Being whose state is in heaven; but after the lineaments of Christ, by our walking here in holiness, righteousness, and truth. And so wholly intent on the inculcation of moral conduct is he throughout this passage, that he tells us we ought to bear the image of Christ in this flesh of ours, and in this period of instruction and discipline. For when he says "let us bear" in the imperative mood, he suits his words to the present life, in which man exists in no other substance than as flesh and soul; or if it is another, even the heavenly, substance to which this faith (of ours) looks forward, yet the promise is made to that substance to which the injunction is given to labour earnestly to merit its reward. Since, therefore, he makes the image both of the earthy and the heavenly consist of moral conduct--the one to be abjured, and the other to be pursued--and then consistently adds, "For this I say" (on account, that is, of what I have already said, because the conjunction "for" connects what follows with the preceding words) "that flesh and blood cannot inherit the kingdom of God," [7646] --he means the flesh and blood to be understood in no other sense than the before-mentioned "image of the earthy;" and since this is reckoned to consist in "the old conversation," [7647] which old conversation receives not the kingdom of God, therefore flesh and blood, by not receiving the kingdom of God, are reduced to the life of the old conversation. Of course, as the apostle has never put the substance for the works of man, he cannot use such a construction here. Since, however he has declared of men which are yet alive in the flesh, that they "are not in the flesh," [7648] meaning that they are not living in the works of the flesh, you ought not to subvert its form nor its substance, but only the works done in the substance (of the flesh), alienating us from the kingdom of God. It is after displaying to the Galatians these pernicious works that he professes to warn them beforehand, even as he had "told them in time past, that they which do such things should not inherit the kingdom of God," [7649] even because they bore not the image of the heavenly, as they had borne the image of the earthy; and so, in consequence of their old conversation, they were to be regarded as nothing else than flesh and blood. But even if the apostle had abruptly thrown out the sentence that flesh and blood must be excluded from the kingdom of God, without any previous intimation of his meaning, would it not have been equally our duty to interpret these two substances as the old man abandoned to mere flesh and blood--in other words, to eating and drinking, one feature of which would be to speak against the faith of the resurrection: "Let us eat and drink, for to-morrow we die." [7650] Now, when the apostle parenthetically inserted this, he censured flesh and blood because of their enjoyment in eating and drinking. __________________________________________________________________ [7638] Ad carnem et sanguinem revera. [7639] 1 Cor. xv. 47. [7640] Ver. 45. [7641] See De Carne Christi. ch. xvi. [7642] 1 Cor. xv. 48. [7643] 1 Cor. xv. 40. [7644] Ver. 41. [7645] Ver. 49. [7646] 1 Cor. xv. 50. [7647] See Eph. iv. 22. [7648] Rom. viii. 9. [7649] Gal. v. 21. [7650] 1 Cor. xv. 32. __________________________________________________________________ Chapter L.--In What Sense Flesh and Blood are Excluded from the Kingdom of God. Putting aside, however, all interpretations of this sort, which criminate the works of the flesh and blood, it may be permitted me to claim for the resurrection these very substances, understood in none other than their natural sense. For it is not the resurrection that is directly denied to flesh and blood, but the kingdom of God, which is incidental to [7651] the resurrection (for there is a resurrection of judgment [7652] also); and there is even a confirmation of the general resurrection of the flesh, whenever a special one is excepted. Now, when it is clearly stated what the condition is to which the resurrection does not lead, it is understood what that is to which it does lead; and, therefore, whilst it is in consideration of men's merits that a difference is made in their resurrection by their conduct in the flesh, and not by the substance thereof, it is evident even from this, that flesh and blood are excluded from the kingdom of God in respect of their sin, not of their substance; and although in respect of their natural condition [7653] they will rise again for the judgment, because they rise not for the kingdom. Again, I will say, "Flesh and blood cannot inherit the kingdom of God;" [7654] and justly (does the apostle declare this of them, considered) alone and in themselves, in order to show that the Spirit is still needed (to qualify them) for the kingdom. [7655] For it is "the Spirit that quickeneth" us for the kingdom of God; "the flesh profiteth nothing." [7656] There is, however, something else which can be profitable thereunto, that is, the Spirit; and through the Spirit, the works also of the Spirit. Flesh and blood, therefore, must in every case rise again, equally, in their proper quality. But they to whom it is granted to enter the kingdom of God, will have to put on the power of an incorruptible and immortal life; for without this, or before they are able to obtain it, they cannot enter into the kingdom of God. With good reason, then, flesh and blood, as we have already said, by themselves fail to obtain the kingdom of God. But inasmuch as "this corruptible (that is, the flesh) must put on incorruption, and this mortal (that is, the blood) must put on immortality," [7657] by the change which is to follow the resurrection, it will, for the best of reasons, happen that flesh and blood, after that change and investiture, [7658] will become able to inherit the kingdom of God--but not without the resurrection. Some will have it, that by the phrase "flesh and blood," because of its rite of circumcision, Judaism is meant, which is itself too alienated from the kingdom of God, as being accounted "the old or former conversation," and as being designated by this title in another passage of the apostle also, who, "when it pleased God to reveal to him His Son, to preach Him amongst the heathen, immediately conferred not with flesh and blood," as he writes to the Galatians, [7659] (meaning by the phrase) the circumcision, that is to say, Judaism. __________________________________________________________________ [7651] Obvenit. [7652] A.V. damnation, John v. 29. [7653] Forma. [7654] 1 Cor. xv. 50. [7655] This must be the meaning of the dative illi. [7656] John vi. 63. [7657] 1 Cor. xv. 53. [7658] We have kept this word to suit the last Scripture quotation; but Tertullian's word, both here and in the quotation, is "devorata," swallowed up. [7659] See i. 15, 16. __________________________________________________________________ Chapter LI.--The Session of Jesus in His Incarnate Nature at the Right Hand of God a Guarantee of the Resurrection of Our Flesh. That, however, which we have reserved for a concluding argument, will now stand as a plea for all, and for the apostle himself, who in very deed would have to be charged with extreme indiscretion, if he had so abruptly, as some will have it, and as they say, blindfold, and so indiscriminately, and so unconditionally, excluded from the kingdom of God, and indeed from the court of heaven itself, all flesh and blood whatsoever; since Jesus is still sitting there at the right hand of the Father, [7660] man, yet God--the last Adam, [7661] yet the primary Word--flesh and blood, yet purer than ours--who "shall descend in like manner as He ascended into heaven" [7662] the same both in substance and form, as the angels affirmed, [7663] so as even to be recognised by those who pierced Him. [7664] Designated, as He is, "the Mediator [7665] between God and man," He keeps in His own self the deposit of the flesh which has been committed to Him by both parties--the pledge and security of its entire perfection. For as "He has given to us the earnest of the Spirit," [7666] so has He received from us the earnest of the flesh, and has carried it with Him into heaven as a pledge of that complete entirety which is one day to be restored to it. Be not disquieted, O flesh and blood, with any care; in Christ you have acquired both heaven and the kingdom of God. Otherwise, if they say that you are not in Christ, let them also say that Christ is not in heaven, since they have denied you heaven. Likewise "neither shall corruption," says he, "inherit incorruption." [7667] This he says, not that you may take flesh and blood to be corruption, for they are themselves rather the subjects of corruption,--I mean through death, since death does not so much corrupt, as actually consume, our flesh and blood. But inasmuch as he had plainly said that the works of the flesh and blood could not obtain the kingdom of God, with the view of stating this with accumulated stress, he deprived corruption itself--that is, death, which profits so largely by the works of the flesh and blood--from all inheritance of incorruption. For a little afterwards, he has described what is, as it were, the death of death itself: "Death," says he, "is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin"--here is the corruption; "and the strength of sin is the law" [7668] --that other law, no doubt, which he has described "in his members as warring against the law of his mind," [7669] --meaning, of course, the actual power of sinning against his will. Now he says in a previous passage (of our Epistle to the Corinthians), that "the last enemy to be destroyed is death." [7670] In this way, then, it is that corruption shall not inherit incorruption; in other words, death shall not continue. When and how shall it cease? In that "moment, that twinkling of an eye, at the last trump, when the dead shall rise incorruptible." [7671] But what are these, if not they who were corruptible before--that is, our bodies; in other words, our flesh and blood? And we undergo the change. But in what condition, if not in that wherein we shall be found? "For this corruptible must put on incorruption, and this mortal must put on immortality." [7672] What mortal is this but the flesh? what corruptible but the blood. Moreover, that you may not suppose the apostle to have any other meaning, in his care to teach you, and that you may understand him seriously to apply his statement to the flesh, when he says "this corruptible" and "this mortal," he utters the words while touching the surface of his own body. [7673] He certainly could not have pronounced these phrases except in reference to an object which was palpable and apparent. The expression indicates a bodily exhibition. Moreover, a corruptible body is one thing, and corruption is another; so a mortal body is one thing, and mortality is another. For that which suffers is one thing, and that which causes it to suffer is another. Consequently, those things which are subject to corruption and mortality, even the flesh and blood, must needs also be susceptible of incorruption and immortality. __________________________________________________________________ [7660] Mark xvi. 19. [7661] 1 Cor. xv. 45. [7662] Acts i. 9. [7663] Ver. 10. [7664] Zech. xii. 10; John xix. 37; Rev. i. 7. [7665] 1 Tim. ii. 5. Tertullian's word is "sequester," the guardian of a deposit. [7666] 2 Cor. v. 5. [7667] 1 Cor. xv. 50. [7668] 1 Cor. xv. 54-56. [7669] Rom. vii. 23. [7670] 1 Cor. xv. 26. [7671] Ver. 52. [7672] Ver. 53. [7673] Cutem ipsam. Rufinus says that in the church of Aquileia they touched their bodies when they recited the clause of the creed which they rendered "the resurrection of this body." __________________________________________________________________ Chapter LII.--From St. Paul's Analogy of the Seed We Learn that the Body Which Died Will Rise Again, Garnished with the Appliances of Eternal Life. Let us now see in what body he asserts that the dead will come. And with a felicitous sally he proceeds at once to illustrate the point, as if an objector had plied him with some such question. "Thou fool," says he, "that which thou sowest is not quickened, except it die." [7674] From this example of the seed it is then evident that no other flesh is quickened than that which shall have undergone death, and therefore all the rest of the question will become clear enough. For nothing which is incompatible with the idea suggested by the example can possibly be understood; nor from the clause which follows, "That which thou sowest, thou sowest not the body which shall be," [7675] are you permitted to suppose that in the resurrection a different body is to arise from that which is sown in death. Otherwise you have run away from the example. For if wheat be sown and dissolved in the ground, barley does not spring up. Still it is not [7676] the very same grain in kind; nor is its nature the same, or its quality and form. Then whence comes it, if it is not the very same? For even the decay is a proof of the thing itself, since it is the decay of the actual grain. Well, but does not the apostle himself suggest in what sense it is that "the body which shall be" is not the body which is sown, even when he says, "But bare grain, it may chance of wheat, or of some other grain; but God giveth it a body as it pleaseth Him?" [7677] Gives it of course to the grain which he says is sown bare. No doubt, you say. Then the grain is safe enough, to which God has to assign a body. But how safe, if it is nowhere in existence, if it does not rise again if it rises not again its actual self? If it rises not again, it is not safe; and if it is not even safe, it cannot receive a body from God. But there is every possible proof that it is safe. For what purpose, therefore, will God give it "a body, as it pleases Him," even when it already has its own "bare" body, unless it be that in its resurrection it may be no longer bare? That therefore will be additional matter which is placed over the bare body; nor is that at all destroyed on which the superimposed matter is put,--nay, it is increased. That, however, is safe which receives augmentation. The truth is, it is sown the barest grain, without a husk to cover it, without a spike even in germ, without the protection of a bearded top, without the glory of a stalk. It rises, however, out of the furrow enriched with a copious crop, built up in a compact fabric, constructed in a beautiful order, fortified by cultivation, and clothed around on every side. These are the circumstances which make it another body from God, to which it is changed not by abolition, but by amplification. And to every seed God has assigned its own body [7678] --not, indeed, its own in the sense of its primitive body--in order that what it acquires from God extrinsically may also at last be accounted its own. Cleave firmly then to the example, and keep it well in view, as a mirror of what happens to the flesh: believe that the very same flesh which was once sown in death will bear fruit in resurrection-life--the same in essence, only more full and perfect; not another, although reappearing in another form. For it shall receive in itself the grace and ornament which God shall please to spread over it, according to its merits. Unquestionably it is in this sense that he says, "All flesh is not the same flesh;" [7679] meaning not to deny a community of substance, but a parity of prerogative,--reducing the body to a difference of honour, not of nature. With this view he adds, in a figurative sense, certain examples of animals and heavenly bodies: "There is one flesh of man" (that is, servants of God, but really human), "another flesh of beasts" (that is, the heathen, of whom the prophet actually says, "Man is like the senseless cattle" [7680] ), "another flesh of birds" (that is, the martyrs which essay to mount up to heaven), "another of fishes" (that is, those whom the water of baptism has submerged). [7681] In like manner does he take examples from the heavenly bodies: "There is one glory of the sun" (that is, of Christ), "and another glory of the moon" (that is, of the Church), "and another glory of the stars" (in other words, of the seed of Abraham). "For one star differeth from another star in glory: so there are bodies terrestrial as well as celestial" (Jews, that is, as well as Christians). [7682] Now, if this language is not to be construed figuratively, it was absurd enough for him to make a contrast between the flesh of mules and kites, as well as the heavenly bodies and human bodies; for they admit of no comparison as to their condition, nor in respect of their attainment of a resurrection. Then at last, having conclusively shown by his examples that the difference was one of glory, not of substance, he adds: "So also is the resurrection of the dead." [7683] How so? In no other way than as differing in glory only. For again, predicating the resurrection of the same substance and returning once more to (his comparison of) the grain, he says: "It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body." [7684] Now, certainly nothing else is raised than that which is sown; and nothing else is sown than that which decays in the ground; and it is nothing else than the flesh which is decayed in the ground. For this was the substance which God's decree demolished, "Earth thou art, and to earth shalt thou return;" [7685] because it was taken out of the earth. And it was from this circumstance that the apostle borrowed his phrase of the flesh being "sown," since it returns to the ground, and the ground is the grand depository for seeds which are meant to be deposited in it, and again sought out of it. And therefore he confirms the passage afresh, by putting on it the impress (of his own inspired authority), saying, "For so it is written;" [7686] that you may not suppose that the "being sown" means anything else than "thou shalt return to the ground, out of which thou wast taken;" nor that the phrase "for so it is written" refers to any other thing that the flesh. __________________________________________________________________ [7674] 1 Cor. xv. 36. [7675] Ver. 37. [7676] An objection of the opponent. [7677] Vers. 37, 38. [7678] 1 Cor. xv. 38. [7679] Ver. 39. [7680] Ps. xlix. 20, Sept. [7681] 1 Cor. xv. 39. [7682] 1 Cor. xv. 41. [7683] Ver. 42. [7684] Vers. 42-44. [7685] Gen. iii. 19. [7686] 1 Cor. xv. 45. __________________________________________________________________ Chapter LIII.--Not the Soul, But the Natural Body Which Died, is that Which is to Rise Again. The Resurrection of Lazarus Commented on. Christ's Resurrection, as the Second Adam, Guarantees Our Own. Some, however, contend that the soul is "the natural (or animate) body," [7687] with the view of withdrawing the flesh from all connection with the risen body. Now, since it is a clear and fixed point that the body which is to rise again is that which was sown in death, they must be challenged to an examination of the very fact itself. Else let them show that the soul was sown after death; in a word, that it underwent death,--that is, was demolished, dismembered, dissolved in the ground, nothing of which was ever decreed against it by God: let them display to our view its corruptibility and dishonour (as well as) its weakness, that it may also accrue to it to rise again in incorruption, and in glory, and in power. [7688] Now in the case of Lazarus, (which we may take as) the palmary instance of a resurrection, the flesh lay prostrate in weakness, the flesh was almost putrid in the dishonour of its decay, the flesh stank in corruption, and yet it was as flesh that Lazarus rose again--with his soul, no doubt. But that soul was incorrupt; nobody had wrapped it in its linen swathes; nobody had deposited it in a grave; nobody had yet perceived it "stink;" nobody for four days had seen it "sown." Well, now, this entire condition, this whole end of Lazarus, the flesh indeed of all men is still experiencing, but the soul of no one. That substance, therefore, to which the apostle's whole description manifestly refers, of which he clearly speaks, must be both the natural (or animate) body when it is sown, and the spiritual body when it is raised again. For in order that you may understand it in this sense, he points to this same conclusion, when in like manner, on the authority of the same passage of Scripture, he displays to us "the first man Adam as made a living soul." [7689] Now since Adam was the first man, since also the flesh was man prior to the soul [7690] it undoubtedly follows that it was the flesh that became the living soul. Moreover, since it was a bodily substance that assumed this condition, it was of course the natural (or animate) body that became the living soul. By what designation would they have it called, except that which it became through the soul, except that which it was not previous to the soul, except that which it can never be after the soul, but through its resurrection? For after it has recovered the soul, it once more becomes the natural (or animate) body, in order that it may become a spiritual body. For it only resumes in the resurrection the condition which it once had. There is therefore by no means the same good reason why the soul should be called the natural (or animate) body, which the flesh has for bearing that designation. The flesh, in fact, was a body before it was an animate body. When the flesh was joined by the soul, [7691] it then became the natural (or animate) body. Now, although the soul is a corporeal substance, [7692] yet, as it is not an animated body, but rather an animating one, it cannot be called the animate (or natural) body, nor can it become that thing which it produces. It is indeed when the soul accrues to something else that it makes that thing animate; but unless it so accrues, how will it ever produce animation? As therefore the flesh was at first an animate (or natural) body on receiving the soul, so at last will it become a spiritual body when invested with the spirit. Now the apostle, by severally adducing this order in Adam and in Christ, fairly distinguishes between the two states, in the very essentials of their difference. And when he calls Christ "the last Adam," [7693] you may from this circumstance discover how strenuously he labours to establish throughout his teaching the resurrection of the flesh, not of the soul. Thus, then, the first man Adam was flesh, not soul, and only afterwards became a living soul; and the last Adam, Christ, was Adam only because He was man, and only man as being flesh, not as being soul. Accordingly the apostle goes on to say: "Howbeit that was not first which is spiritual, but that which is natural, and afterward that which is spiritual," [7694] as in the case of the two Adams. Now, do you not suppose that he is distinguishing between the natural body and the spiritual body in the same flesh, after having already drawn the distinction therein in the two Adams, that is, in the first man and in the last? For from which substance is it that Christ and Adam have a parity with each other? No doubt it is from their flesh, although it may be from their soul also. It is, however, in respect of the flesh that they are both man; for the flesh was man prior to the soul. It was actually from it that they were able to take rank, so as to be deemed--one the first, and the other the last man, or Adam. Besides, things which are different in character are only incapable of being arranged in the same order when their diversity is one of substance; for when it is a diversity either in respect of place, or of time, or of condition, they probably do admit of classification together. Here, however, they are called first and last, from the substance of their (common) flesh, just as afterwards again the first man (is said to be) of the earth, and the second of heaven; [7695] but although He is "of heaven" in respect of the spirit, He is yet man according to the flesh. Now since it is the flesh, and not the soul, that makes an order (or classification together) in the two Adams compatible, so that the distinction is drawn between them of "the first man becoming a living soul, and the last a quickening spirit," [7696] so in like manner this distinction between them has already suggested the conclusion that the distinction is due to the flesh; so that it is of the flesh that these words speak: "Howbeit that was not first which is spiritual, but that which is natural, and afterward that which is spiritual." [7697] And thus, too, the same flesh must be understood in a preceding passage: "That which is sown is the natural body, and that which rises again is the spiritual body; because that is not first which is spiritual, but that which is natural: since the first Adam was made a living soul, the last Adam a quickening spirit." [7698] It is all about man, and all about the flesh because about man. What shall we say then? Has not the flesh even now (in this life) the spirit by faith? so that the question still remains to be asked, how it is that the animate (or natural) body can be said to be sown? Surely the flesh has received even here the spirit--but only its "earnest;" [7699] whereas of the soul (it has received) not the earnest, but the full possession. Therefore it has the name of animate (or natural) body, expressly because of the higher substance of the soul (or anima,) in which it is sown, destined hereafter to become, through the full possession of the spirit which it shall obtain, the spiritual body, in which it is raised again. What wonder, then, if it is more commonly called after the substance with which it is fully furnished, than after that of which it has yet but a sprinkling? __________________________________________________________________ [7687] What in our version is rendered "a natural body," is St. Paul's soma psuchikon, which the heretics held to be merely a periphrasis for psuche. We have rendered Tertullian's phrase corpus animale by "animate body," the better to suit the argument. [7688] 1 Cor. xv. 42, 43. [7689] Compare ver. 45 with Gen. ii. 7. [7690] See this put more fully above, c. v., near the end. [7691] Animata. [7692] See the De Anima, v.-ix., for a full statement of Tertullian's view of the soul's corporeality. [7693] 1 Cor. xv. 45. [7694] 1 Cor. xv. 46. [7695] Ver. 47. [7696] Ver. 45. [7697] Ver. 46. [7698] 1 Cor. xv. 44, 45. [7699] 2 Cor. i. 22, v. 5, and Eph. i. 14. __________________________________________________________________ Chapter LIV.--Death Swallowed Up of Life. Meaning of This Phrase in Relation to the Resurrection of the Body. Then, again, questions very often are suggested by occasional and isolated terms, just as much as they are by connected sentences. Thus, because of the apostle's expression, "that mortality may be swallowed up of life" [7700] --in reference to the flesh--they wrest the word swallowed up into the sense of the actual destruction of the flesh; as if we might not speak of ourselves as swallowing bile, or swallowing grief, meaning that we conceal and hide it, and keep it within ourselves. The truth is, when it is written, "This mortal must put on immortality," [7701] it is explained in what sense it is that "mortality is swallowed up of life"--even whilst, clothed with immortality, it is hidden and concealed, and contained within it, not as consumed, and destroyed, and lost. But death, you will say in reply to me, at this rate, must be safe, even when it has been swallowed up. Well, then, I ask you to distinguish words which are similar in form according to their proper meanings. Death is one thing, and mortality is another. It is one thing for death to be swallowed up, and another thing for mortality to be swallowed up. Death is incapable of immortality, but not so mortality. Besides, as it is written that "this mortal must put on immortality," [7702] how is this possible when it is swallowed up of life? But how is it swallowed up of life, (in the sense of destroyed by it) when it is actually received, and restored, and included in it? For the rest, it is only just and right that death should be swallowed up in utter destruction, since it does itself devour with this same intent. Death, says the apostle, has devoured by exercising its strength, and therefore has been itself devoured in the struggle "swallowed up in victory." [7703] "O death, where is thy sting? O death, where is thy victory?" [7704] Therefore life, too, as the great antagonist of death, will in the struggle swallow up for salvation what death, in its struggle, had swallowed up for destruction. __________________________________________________________________ [7700] 2 Cor. v. 4. [7701] 1 Cor. xv. 53. [7702] 1 Cor. xv. 53. [7703] Ver. 54. [7704] Ver. 55. __________________________________________________________________ Chapter LV.--The Change of a Thing's Condition is Not the Destruction of Its Substance. The Application of This Principle to Our Subject. Now although, in proving that the flesh shall rise again we ipso facto prove that no other flesh will partake of that resurrection than that which is in question, yet insulated questions and their occasions do require even discussions of their own, even if they have been already sufficiently met. We will therefore give a fuller explanation of the force and the reason of a change which (is so great, that it) almost suggests the presumption that it is a different flesh which is to rise again; as if, indeed, so great a change amounted to utter cessation, and a complete destruction of the former self. A distinction, however, must be made between a change, however great, and everything which has the character of destruction. For undergoing change is one thing, but being destroyed is another thing. Now this distinction would no longer exist, if the flesh were to suffer such a change as amounts to destruction. Destroyed, however, it must be by the change, unless it shall itself persistently remain throughout the altered condition which shall be exhibited in the resurrection. For precisely as it perishes, if it does not rise again, so also does it equally perish even if it does rise again, on the supposition that it is lost [7705] in the change. It will as much fail of a future existence, as if it did not rise again at all. And how absurd is it to rise again for the purpose of not having a being, when it had it in its power not to rise again, and so lose its being--because it had already begun its non-existence! Now, things which are absolutely different, as mutation and destruction are, will not admit of mixture and confusion; in their operations, too, they differ. One destroys, the other changes. Therefore, as that which is destroyed is not changed, so that which is changed is not destroyed. To perish is altogether to cease to be what a thing once was, whereas to be changed is to exist in another condition. Now, if a thing exists in another condition, it can still be the same thing itself; for since it does not perish, it has its existence still. A change, indeed, it has experienced, but not a destruction. A thing may undergo a complete change, and yet remain still the same thing. In like manner, a man also may be quite himself in substance even in the present life, and for all that undergo various changes--in habit, in bodily bulk, in health, in condition, in dignity, and in age--in taste, business, means, houses, laws and customs--and still lose nothing of his human nature, nor so to be made another man as to cease to be the same; indeed, I ought hardly to say another man, but another thing. This form of change even the Holy Scriptures give us instances of. The hand of Moses is changed, and it becomes like a dead one, bloodless, colourless, and stiff with cold; but on the recovery of heat, and on the restoration of its natural colour, it is again the same flesh and blood. [7706] Afterwards the face of the same Moses is changed, [7707] with a brightness which eye could not bear. But he was Moses still, even when he was not visible. So also Stephen had already put on the appearance of an angel, [7708] although they were none other than his human knees [7709] which bent beneath the stoning. The Lord, again, in the retirement of the mount, had changed His raiment for a robe of light; but He still retained features which Peter could recognise. [7710] In that same scene Moses also and Elias gave proof that the same condition of bodily existence may continue even in glory--the one in the likeness of a flesh which he had not yet recovered, the other in the reality of one which he had not yet put off. [7711] It was as full of this splendid example that Paul said: "Who shall change our vile body, that it may be fashioned like unto His glorious body." [7712] But if you maintain that a transfiguration and a conversion amounts to the annihilation of any substance, then it follows that "Saul, when changed into another man," [7713] passed away from his own bodily substance; and that Satan himself, when "transformed into an angel of light," [7714] loses his own proper character. Such is not my opinion. So likewise changes, conversions and reformations will necessarily take place to bring about the resurrection, but the substance of the flesh will still be preserved safe. __________________________________________________________________ [7705] Subducitur. [7706] Ex. iv. 6, 7. [7707] Ex. xxxiv. 29, 35. [7708] Acts vi. 15. [7709] Acts vii. 59, 60. [7710] Matt. xvii. 2-4. [7711] Ver. 3. [7712] Phil. iii. 21. [7713] 1 Sam. x. 6. [7714] 2 Cor. xi. 14. __________________________________________________________________ Chapter LVI.--The Procedure of the Last Judgment, and Its Awards, Only Possible on the Identity of the Risen Body with Our Present Flesh. For how absurd, and in truth how unjust, and in both respects how unworthy of God, for one substance to do the work, and another to reap the reward: that this flesh of ours should be torn by martyrdom, and another wear the crown; or, on the other hand, that this flesh of ours should wallow in uncleanness, and another receive the condemnation! Is it not better to renounce all faith at once in the hope of the resurrection, [7715] than to trifle with the wisdom and justice of God? [7716] Better that Marcion should rise again than Valentinus. For it cannot be believed that the mind, or the memory, or the conscience of existing man is abolished by putting on that change of raiment which immortality and incorruption supplies; for in that case all the gain and fruit of the resurrection, and the permanent effect [7717] of God's judgment both on soul and body, [7718] would certainly fall to the ground. If I remember not that it is I who have served Him, how shall I ascribe glory to God? How sing to Him "the new song," [7719] if I am ignorant that it is I who owe Him thanks? But why is exception taken only against the change of the flesh, and not of the soul also, which in all things is superior to the flesh? How happens it, that the self-same soul which in our present flesh has gone through all life's course, which has learnt the knowledge of God, and put on Christ, and sown the hope of salvation in this flesh, must reap its harvest in another flesh of which we know nothing? Verily that must be a most highly favoured flesh, which shall have the enjoyment of life at so gratuitous a rate! But if the soul is not to be changed also, then there is no resurrection of the soul; nor will it be believed to have itself risen, unless it has risen some different thing. __________________________________________________________________ [7715] With Marcion. [7716] With Valentinus. [7717] Statu. [7718] Utrobique. [7719] Rev. v. 9; xiv. 3. __________________________________________________________________ Chapter LVII.--Our Bodies, However Mutilated Before or After Death, Shall Recover Their Perfect Integrity in the Resurrection. Illustration of the Enfranchised Slave. We now come to the most usual cavil of unbelief. If, they say, it be actually the selfsame substance which is recalled to life with all its form, and lineaments, and quality, then why not with all its other characteristics? Then the blind, and the lame, and the palsied, and whoever else may have passed away with any conspicuous mark, will return again with the same. What now is the fact, although you in the greatness of your conceit [7720] thus disdain to accept from God so vast a grace? Does it not happen that, when you now admit the salvation of only the soul, you ascribe it to men at the cost of half their nature? What is the good of believing in the resurrection, unless your faith embraces the whole of it? If the flesh is to be repaired after its dissolution, much more will it be restored after some violent injury. Greater cases prescribe rules for lesser ones. Is not the amputation or the crushing of a limb the death of that limb? Now, if the death of the whole person is rescinded by its resurrection, what must we say of the death of a part of him? If we are changed for glory, how much more for integrity! [7721] Any loss sustained by our bodies is an accident to them, but their entirety is their natural property. In this condition we are born. Even if we become injured in the womb, this is loss suffered by what is already a human being. Natural condition [7722] is prior to injury. As life is bestowed by God, so is it restored by Him. As we are when we receive it, so are we when we recover it. To nature, not to injury, are we restored; to our state by birth, not to our condition by accident, do we rise again. If God raises not men entire, He raises not the dead. For what dead man is entire, although he dies entire? Who is without hurt, that is without life? What body is uninjured, when it is dead, when it is cold, when it is ghastly, when it is stiff, when it is a corpse? When is a man more infirm, than when he is entirely infirm? When more palsied, than when quite motionless? Thus, for a dead man to be raised again, amounts to nothing short of his being restored to his entire condition,--lest he, forsooth, be still dead in that part in which he has not risen again. God is quite able to re-make what He once made. This power and this unstinted grace of His He has already sufficiently guaranteed in Christ; and has displayed Himself to us (in Him) not only as the restorer of the flesh, but as the repairer of its breaches. And so the apostle says: "The dead shall be raised incorruptible" (or unimpaired). [7723] But how so, unless they become entire, who have wasted away either in the loss of their health, or in the long decrepitude of the grave? For when he propounds the two clauses, that "this corruptible must put on incorruption, and this mortal must put on immortality," [7724] he does not repeat the same statement, but sets forth a distinction. For, by assigning immortality to the repeating of death, and incorruption to the repairing of the wasted body, he has fitted one to the raising and the other to the retrieval of the body. I suppose, moreover, that he promises to the Thessalonians the integrity of the whole substance of man. [7725] So that for the great future there need be no fear of blemished or defective bodies. Integrity, whether the result of preservation or restoration, will be able to lose nothing more, after the time that it has given back to it whatever it had lost. Now, when you contend that the flesh will still have to undergo the same sufferings, if the same flesh be said to have to rise again, you rashly set up nature against her Lord, and impiously contrast her law against His grace; as if it were not permitted the Lord God both to change nature, and to preserve her, without subjection to a law. How is it, then, that we read, "With men these things are impossible, but with God all things are possible;" [7726] and again, "God hath chosen the foolish things of the world to confound the wise?" [7727] Let me ask you, if you were to manumit your slave (seeing that the same flesh and soul will remain to him, which once were exposed to the whip, and the fetter, and the stripes), will it therefore be fit for him to undergo the same old sufferings? I trow not. He is instead thereof honoured with the grace of the white robe, and the favour of the gold ring, and the name and tribe as well as table of his patron. Give, then, the same prerogative to God, by virtue of such a change, of reforming our condition, not our nature, by taking away from it all sufferings, and surrounding it with safeguards of protection. Thus our flesh shall remain even after the resurrection--so far indeed susceptible of suffering, as it is the flesh, and the same flesh too; but at the same time impassible, inasmuch as it has been liberated by the Lord for the very end and purpose of being no longer capable of enduring suffering. __________________________________________________________________ [7720] Qualiscunque. [7721] Or the recovery of our entire person. [7722] Genus. [7723] 1 Cor. xv. 52. [7724] 1 Cor. xv. 53. [7725] 1 Thess. iv. 13-17 and v. 23. [7726] Matt. xix. 26. [7727] 1 Cor. i. 27. __________________________________________________________________ Chapter LVIII.--From This Perfection of Our Restored Bodies Will Flow the Consciousness of Undisturbed Joy and Peace. "Everlasting joy," says Isaiah, "shall be upon their heads." [7728] Well, there is nothing eternal until after the resurrection. "And sorrow and sighing," continues he, "shall flee away." [7729] The angel echoes the same to John: "And God shall wipe away all tears from their eyes;" [7730] from the same eyes indeed which had formerly wept, and which might weep again, if the loving-kindness of God did not dry up every fountain of tears. And again: "God shall wipe away all tears from their eyes; and there shall be no more death," [7731] and therefore no more corruption, it being chased away by incorruption, even as death is by immortality. If sorrow, and mourning, and sighing, and death itself, assail us from the afflictions both of soul and body, how shall they be removed, except by the cessation of their causes, that is to say, the afflictions of flesh and soul? where will you find adversities in the presence of God? where, incursions of an enemy in the bosom of Christ? where, attacks of the devil in the face of the Holy Spirit?--now that the devil himself and his angels are "cast into the lake of fire." [7732] Where now is necessity, and what they call fortune or fate? What plague awaits the redeemed from death, after their eternal pardon? What wrath is there for the reconciled, after grace? What weakness, after their renewed strength? What risk and danger, after their salvation? That the raiment and shoes of the children of Israel remained unworn and fresh for the space of forty years; [7733] that in their very persons the exact point [7734] of convenience and propriety checked the rank growth of their nails and hair, so that any excess herein might not be attributed to indecency; that the fires of Babylon injured not either the mitres or the trousers of the three brethren, however foreign such dress might be to the Jews; [7735] that Jonah was swallowed by the monster of the deep, in whose belly whole ships were devoured, and after three days was vomited out again safe and sound; [7736] that Enoch and Elias, who even now, without experiencing a resurrection (because they have not even encountered death), are learning to the full what it is for the flesh to be exempted from all humiliation, and all loss, and all injury, and all disgrace--translated as they have been from this world, and from this very cause already candidates for everlasting life; [7737] --to what faith do these notable facts bear witness, if not to that which ought to inspire in us the belief that they are proofs and documents of our own future integrity and perfect resurrection? For, to borrow the apostle's phrase, these were "figures of ourselves;" [7738] and they are written that we may believe both that the Lord is more powerful than all natural laws about the body, and that He shows Himself the preserver of the flesh the more emphatically, in that He has preserved for it its very clothes and shoes. __________________________________________________________________ [7728] Isa. xxxv. 10. [7729] Ver. 10. [7730] Rev. vii. 17. [7731] Rev. xxi. 4. [7732] Rev. xx. 10, 13-15. [7733] Deut. xxix. 5. [7734] Justitia. [7735] Dan. iii. 27. [7736] Jonah i. 17; ii. 10. [7737] Gen. v. 24; 2 Kings ii. 11. [7738] 1 Cor. x. 6. __________________________________________________________________ Chapter LIX.--Our Flesh in the Resurrection Capable, Without Losing Its Essential Identity, of Bearing the Changed Conditions of Eternal Life, or of Death Eternal. But, you object, the world to come bears the character of a different dispensation, even an eternal one; and therefore, you maintain, that the non-eternal substance of this life is incapable of possessing a state of such different features. This would be true enough, if man were made for the future dispensation, and not the dispensation for man. The apostle, however, in his epistle says, "Whether it be the world, or life, or death, or things present, or things to come; all are yours:" [7739] and he here constitutes us heirs even of the future world. Isaiah gives you no help when he says, "All flesh is grass;" [7740] and in another passage, "All flesh shall see the salvation of God." [7741] It is the issues of men, not their substances, which he distinguishes. But who does not hold that the judgment of God consists in the twofold sentence, of salvation and of punishment? Therefore it is that "all flesh is grass," which is destined to the fire; and "all flesh shall see the salvation of God," which is ordained to eternal life. For myself, I am quite sure that it is in no other flesh than my own that I have committed adultery, nor in any other flesh am I striving after continence. If there be any one who bears about in his person two instruments of lasciviousness, he has it in his power, to be sure, to mow down [7742] "the grass" of the unclean flesh, and to reserve for himself only that which shall see the salvation of God. But when the same prophet represents to us even nations sometimes estimated as "the small dust of the balance," [7743] and as "less than nothing, and vanity," [7744] and sometimes as about to hope and "trust in the name" [7745] and arm of the Lord, are we at all misled respecting the Gentile nations by the diversity of statement? Are some of them to turn believers, and are others accounted dust, from any difference of nature? Nay, rather Christ has shone as the true light on the nations within the ocean's limits, and from the heaven which is over us all. [7746] Why, it is even on this earth that the Valentinians have gone to school for their errors; and there will be no difference of condition, as respects their body and soul, between the nations which believe and those which do not believe. Precisely, then, as He has put a distinction of state, not of nature, amongst the same nations, so also has He discriminated their flesh, which is one and the same substance in those nations, not according to their material structure, but according to the recompense of their merit. __________________________________________________________________ [7739] 1 Cor. iii. 22. [7740] Isa. xl. 7. [7741] Ver. 5. [7742] Demetere. [7743] Isa. xl. 15. [7744] Ver. 17. The word is spittle, which the LXX. uses in the fifteenth verse for the "dust" of the Hebrew Bible. [7745] Isa. xlii. 4, Sept; quoted from the LXX. by Christ in Matt. xii. 21, and by St. Paul in Rom. xv. 12. [7746] An allusion to some conceits of the Valentinians, who put men of truest nature and fit for Christ's grace outside of the ocean-bounded earth, etc. __________________________________________________________________ Chapter LX.--All the Characteristics of Our Bodies--Sex, Various Limbs, Etc.--Will Be Retained, Whatever Change of Functions These May Have, of Which Point, However, We are No Judges. Analogy of the Repaired Ship. But behold how persistently they still accumulate their cavils against the flesh, especially against its identity, deriving their arguments even from the functions of our limbs; on the one hand saying that these ought to continue permanently pursuing their labours and enjoyments, as appendages to the same corporeal frame; and on the other hand contending that, inasmuch as the functions of the limbs shall one day come to an end, the bodily frame itself must be destroyed, its permanence without its limbs being deemed to be as inconceivable, as that of the limbs themselves without their functions! What, they ask, will then be the use of the cavity of our mouth, and its rows of teeth, and the passage of the throat, and the branch-way of the stomach, and the gulf of the belly, and the entangled tissue of the bowels, when there shall no longer be room for eating and drinking? What more will there be for these members to take in, masticate, swallow, secrete, digest, eject? Of what avail will be our very hands, and feet, and all our labouring limbs, when even all care about food shall cease? What purpose can be served by loins, conscious of seminal secretions, and all the other organs of generation, in the two sexes, and the laboratories of embryos, and the fountains of the breast, when concubinage, and pregnancy, and infant nurture shall cease? In short, what will be the use of the entire body, when the entire body shall become useless? In reply to all this, we have then already settled the principle that the dispensation of the future state ought not to be compared with that of the present world, and that in the interval between them a change will take place; and we now add the remark, that these functions of our bodily limbs will continue to supply the needs of this life up to the moment when life itself shall pass away from time to eternity, as the natural body gives place to the spiritual, until "this mortal puts on immorality, and this corruptible puts on incorruption:" [7747] so that when life shall itself become freed from all wants, our limbs shall then be freed also from their services, and therefore will be no longer wanted. Still, although liberated from their offices, they will be yet preserved for judgment, "that every one may receive the things done in his body." [7748] For the judgment-seat of God requires that man be kept entire. Entire, however, he cannot be without his limbs, of the substance of which, not the functions, he consists; unless, forsooth, you will be bold enough to maintain that a ship is perfect without her keel, or her bow, or her stern, and without the solidity of her entire frame. And yet how often have we seen the same ship, after being shattered with the storm and broken by decay, with all her timbers repaired and restored, gallantly riding on the wave in all the beauty of a renewed fabric! Do we then disquiet ourselves with doubt about God's skill, and will, and rights? Besides, if a wealthy shipowner, who does not grudge money merely for his amusement or show, thoroughly repairs his ship, and then chooses that she should make no further voyages, will you contend that the old form and finish is still not necessary to the vessel, although she is no longer meant for actual service, when the mere safety of a ship requires such completeness irrespective of service? The sole question, therefore, which is enough for us to consider here, is whether the Lord, when He ordains salvation for man, intends it for his flesh; whether it is His will that the selfsame flesh shall be renewed. If so, it will be improper for you to rule, from the inutility of its limbs in the future state, that the flesh will be incapable of renovation. For a thing may be renewed, and yet be useless from having nothing to do; but it cannot be said to be useless if it has no existence. If, indeed, it has existence, it will be quite possible for it also not to be useless; it may possibly have something to do; for in the presence of God there will be no idleness. __________________________________________________________________ [7747] 1 Cor. xv. 53. [7748] 2 Cor. v. 10. __________________________________________________________________ Chapter LXI.--The Details of Our Bodily Sex, and of the Functions of Our Various Members. Apology for the Necessity Which Heresy Imposes of Hunting Up All Its Unblushing Cavils. Now you have received your mouth, O man, for the purpose of devouring your food and imbibing your drink: why not, however, for the higher purpose of uttering speech, so as to distinguish yourself from all other animals? Why not rather for preaching the gospel of God, that so you may become even His priest and advocate before men? Adam indeed gave their several names to the animals, before he plucked the fruit of the tree; before he ate, he prophesied. Then, again, you received your teeth for the consumption of your meal: why not rather for wreathing your mouth with suitable defence on every opening thereof, small or wide? Why not, too, for moderating the impulses of your tongue, and guarding your articulate speech from failure and violence? Let me tell you, (if you do not know), that there are toothless persons in the world. Look at them, and ask whether even a cage of teeth be not an honour to the mouth. There are apertures in the lower regions of man and woman, by means of which they gratify no doubt their animal passions; but why are they not rather regarded as outlets for the cleanly discharge of natural fluids? Women, moreover, have within them receptacles where human seed may collect; but are they not designed for the secretion of those sanguineous issues, which their tardier and weaker sex is inadequate to disperse? For even details like these require to be mentioned, seeing that heretics single out what parts of our bodies may suit them, handle them without delicacy, and, as their whim suggests, pour torrents of scorn and contempt upon the natural functions of our members, for the purpose of upsetting the resurrection, and making us blush over their cavils; not reflecting that before the functions cease, the very causes of them will have passed away. There will be no more meat, because no more hunger; no more drink, because no more thirst; no more concubinage, because no more child-bearing; no more eating and drinking, because no more labour and toil. Death, too, will cease; so there will be no more need of the nutriment of food for the defence of life, nor will mothers' limbs any longer have to be laden for the replenishment of our race. But even in the present life there may be cessations of their office for our stomachs and our generative organs. For forty days Moses [7749] and Elias [7750] fasted, and lived upon God alone. For even so early was the principle consecrated: "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." [7751] See here faint outlines of our future strength! We even, as we may be able, excuse our mouths from food, and withdraw our sexes from union. How many voluntary eunuchs are there! How many virgins espoused to Christ! How many, both of men and women, whom nature has made sterile, with a structure which cannot procreate! Now, if even here on earth both the functions and the pleasures of our members may be suspended, with an intermission which, like the dispensation itself, can only be a temporary one, and yet man's safety is nevertheless unimpaired, how much more, when his salvation is secure, and especially in an eternal dispensation, shall we not cease to desire those things, for which, even here below, we are not unaccustomed to check our longings! __________________________________________________________________ [7749] Ex. xxiv. 8. [7750] 1 Kings xix. 8. [7751] Deut. viii. 3; Matt. iv. 4. __________________________________________________________________ Chapter LXII.--Our Destined Likeness to the Angels in the Glorious Life of the Resurrection. To this discussion, however, our Lord's declaration puts an effectual end: "They shall be," says He, "equal unto the angels." [7752] As by not marrying, because of not dying, so, of course, by not having to yield to any like necessity of our bodily state; even as the angels, too, sometimes. were "equal unto" men, by eating and drinking, and submitting their feet to the washing of the bath--having clothed themselves in human guise, without the loss of their own intrinsic nature. If therefore angels, when they became as men, submitted in their own unaltered substance of spirit to be treated as if they were flesh, why shall not men in like manner, when they become "equal unto the angels," undergo in their unchanged substance of flesh the treatment of spiritual beings, no more exposed to the usual solicitations of the flesh in their angelic garb, than were the angels once to those of the spirit when encompassed in human form? We shall not therefore cease to continue in the flesh, because we cease to be importuned by the usual wants of the flesh; just as the angels ceased not therefore to remain in their spiritual substance, because of the suspension of their spiritual incidents. Lastly, Christ said not, "They shall be angels," in order not to repeal their existence as men; but He said, "They shall be equal unto the angels," [7753] that He might preserve their humanity unimpaired. When He ascribed an angelic likeness to the flesh, [7754] He took not from it its proper substance. __________________________________________________________________ [7752] Luke xx. 36; Matt. xxii. 30. [7753] isangeloi. [7754] Cui. __________________________________________________________________ Chapter LXIII.--Conclusion. The Resurrection of the Flesh in Its Absolute Identity and Perfection. Belief of This Had Become Weak. Hopes for Its Refreshing Restoration Under the Influences of the Paraclete. And so the flesh shall rise again, wholly in every man, in its own identity, in its absolute integrity. Wherever it may be, it is in safe keeping in God's presence, through that most faithful "Mediator between God and man, (the man) Jesus Christ," [7755] who shall reconcile both God to man, and man to God; the spirit to the flesh, and the flesh to the spirit. Both natures has He already united in His own self; He has fitted them together as bride and bridegroom in the reciprocal bond of wedded life. Now, if any should insist on making the soul the bride, then the flesh will follow the soul as her dowry. The soul shall never be an outcast, to be had home by the bridegroom bare and naked. She has her dower, her outfit, her fortune in the flesh, which shall accompany her with the love and fidelity of a foster-sister. But suppose the flesh to be the bride, then in Christ Jesus she has in the contract of His blood received His Spirit as her spouse. Now, what you take to be her extinction, you may be sure is only her temporary retirement. It is not the soul only which withdraws from view. The flesh, too, has her departures for a while--in waters, in fires, in birds, in beasts; she may seem to be dissolved into these, but she is only poured into them, as into vessels. And should the vessels themselves afterwards fail to hold her, escaping from even these, and returning to her mother earth, she is absorbed once more, as it were, by its secret embraces, ultimately to stand forth to view, like Adam when summoned to hear from his Lord and Creator the words, "Behold, the man is become as one of us!" [7756] --thoroughly "knowing" by that time "the evil" which she had escaped, "and the good" which she has acquired. Why, then, O soul, should you envy the flesh? There is none, after the Lord, whom you should love so dearly; none more like a brother to you, which is even born along with yourself in God. You ought rather to have been by your prayers obtaining resurrection for her: her sins, whatever they were, were owing to you. However, it is no wonder if you hate her; for you have repudiated her Creator. [7757] You have accustomed yourself either to deny or change her existence even in Christ [7758] --corrupting the very Word of God Himself, who became flesh, either by mutilating or misinterpreting the Scripture, [7759] and introducing, above all, apocryphal mysteries and blasphemous fables. [7760] But yet Almighty God, in His most gracious providence, by "pouring out of His Spirit in these last days, upon all flesh, upon His servants and on His handmaidens," [7761] has checked these impostures of unbelief and perverseness, reanimated men's faltering faith in the resurrection of the flesh, and cleared from all obscurity and equivocation the ancient Scriptures (of both God's Testaments [7762] ) by the clear light of their (sacred) words and meanings. Now, since it was "needful that there should be heresies, in order that they which are approved might be made manifest;" [7763] since, however, these heresies would be unable to put on a bold front without some countenance from the Scriptures, it therefore is plain enough that the ancient Holy Writ has furnished them with sundry materials for their evil doctrine, which very materials indeed (so distorted) are refutable from the same Scriptures. It was fit and proper, therefore, that the Holy Ghost should no longer withhold the effusions of His gracious light upon these inspired writings, in order that they might be able to disseminate the seeds of truth with no admixture of heretical subtleties, and pluck out from it their tares. He has accordingly now dispersed all the perplexities of the past, and their self-chosen allegories and parables, by the open and perspicuous explanation of the entire mystery, through the new prophecy, which descends in copious streams from the Paraclete. If you will only draw water from His fountains, you will never thirst for other doctrine: no feverish craving after subtle questions will again consume you; but by drinking in evermore the resurrection of the flesh, you will be satisfied with the refreshing draughts. __________________________________________________________________ [7755] 1 Tim. ii. 5. [7756] Gen. iii. 22. [7757] In this apostrophe to the soul, he censures Marcion's heresy. [7758] Compare the De Carne Christi. [7759] See the De Præscript. Hæret. ch. xxxviii. supra, for instances of these diverse methods of heresy. Marcion is mentioned as the mutilator of Scripture, by cutting away from it whatever opposed his views; Valentinus as the corrupter thereof, by his manifold and fantastic interpretations. [7760] See the Adv. Valentinianos, supra. [7761] Joel ii. 28, 29; Acts ii. 17, 18. [See last sentence. He improves upon St. Peter's interpretation of this text (as see below) by attributing his own clear views to the charismata, which he regards as still vouchsafed to the more spiritual.] [7762] We follow Oehler's view here, by all means. [7763] 1 Cor. xi. 19. __________________________________________________________________ Elucidations. ------------------------ I. (Cadaver, cap. xviii. p. 588.) The Schoolmen and middle-age jurists improved on Tertullian's etymology. He says,--"a cadendo--cadaver." But they form the word thus: Caro data vermibus = Ca-da-ver. On this subject see a most interesting discourse of the (paradoxical and sophistical, nay the whimsical) Count Joseph de Maistre, in his Soirées de St. Pétersbourg. [7764] He remarks on the happy formation of many Latin words, in this manner: e.g., Cæcus ut ire = Cæcutire, "to grope like a blind man." The French, he says, are not without such examples, and he instances the word ancêtre = ancestor, as composed out of ancien and être, i.e., one of a former existence. Courage, he says, is formed from cæur and rage, this use of rage being the Greek thumos. He supposes that the English use the word rage in this sense, but I recall only the instance: "Chill penury repressed their noble rage," from Gray's Elegy. The Diversions of Purley, of Horne-Tooke, supply amusing examples of the like in the formation of English words. II. (His flesh, the Bread, cap. xxxvii. p. 572.) Note our author's exposition. He censures those who understood our Lord's words after the letter, as if they were to eat the carnal body. He expounds the spiritual thing which gives life as to be understood by the text: "the words that I speak unto you, they are spirit and they are life." His word is the life-giving principle and therefore he called his flesh by the same name: and we are to "devour Him with the ear and to ruminate on Him with the understanding, and to digest Him by faith." The flesh profits nothing, the spirit imparts life. Now, was Tertullian ever censured for this exposition? On the contrary, this was the faith of the Catholic Church, from the beginning. Our Saxon forefathers taught the same, as appears from the Homily of Ælfric, [7765] a.d. 980, and from the exposition of Ratramn, a.d. 840. The heresy of Transubstantiation was not dogmatic even among Latins, until the Thirteenth century, and it prevailed in England less than three hundred years, when the Catholic doctrine was restored, through the influence of Ratramn's treatise first upon the mind of Ridley and then by Ridley's arguments with Cranmer. Thus were their understandings opened to the Scriptures and to the acknowledging of the Truth, for which they suffered martyrdom. To the reformation we owe the rescue of Ante-Nicene doctrine from the perversions of the Schoolmen and the gradual corruptions of doctrine after the Ninth Century. III. (Paradise, cap. xliii. p. 576.) This sentence reads, in the translation I am editing, as follows: "No one, on becoming absent from the body, is at once a dweller in the presence of the Lord, except by the prerogative of martyrdom, whereby (the saint) gets at once a lodging in Paradise, not in Hades." But the original does not say precisely this, nor does the author use the Greek word Hades. His words are: "Nemo enim peregrinatus a corpore statim immoratur penes Dominum nisi ex martyrii proerogativa Paradiso silicet non Inferis diversurus." The passage therefore, is not necessarily as inconsistent with the author's topography of the invisible world, as might seem. "Not in the regions beneath Paradise but in Paradise itself," seems to be the idea; Paradise being included in the world of Hades, indeed, but in a lofty region, far enough removed from the Inferi, and refreshed by light from the third Heaven and the throne itself, (as this planet is by the light of the Sun,) immensely distant though it be from the final abode of the Redeemed. __________________________________________________________________ [7764] OEuvres, Tom. v. p. 111. [7765] ^82 See Soames' Anglo Saxon Church, cap. xii. p. 465, and cap. xi. pp. 423-430. See also the valuable annotations of Dr. Routh's Opuscula, Vol. II. pp. 167-186. __________________________________________________________________ tertullian against_praxeas anf03 tertullian-against_praxeas Against Praxeas /ccel/schaff/anf03.v.ix.html __________________________________________________________________ Against Praxeas __________________________________________________________________ VII. Against Praxeas; [7766] In Which He Defends, in all Essential Points, the Doctrine of the Holy Trinity. [7767] [Translated by Dr. Holmes.] ------------------------ Chapter I.--Satan's Wiles Against the Truth. How They Take the Form of the Praxean Heresy. Account of the Publication of This Heresy. In various ways has the devil rivalled and resisted the truth. Sometimes his aim has been to destroy the truth by defending it. He maintains that there is one only Lord, the Almighty Creator of the world, in order that out of this doctrine of the unity he may fabricate a heresy. He says that the Father Himself came down into the Virgin, was Himself born of her, Himself suffered, indeed was Himself Jesus Christ. Here the old serpent has fallen out with himself, since, when he tempted Christ after John's baptism, he approached Him as "the Son of God;" surely intimating that God had a Son, even on the testimony of the very Scriptures, out of which he was at the moment forging his temptation: "If thou be the Son of God, command that these stones be made bread." [7768] Again: "If thou be the Son of God, cast thyself down from hence; [7769] for it is written, He shall give His angels charge concerning thee"--referring no doubt, to the Father--"and in their hands they shall bear thee up, that thou hurt not thy foot against a stone." [7770] Or perhaps, after all, he was only reproaching the Gospels with a lie, saying in fact: "Away with Matthew; away with Luke! Why heed their words? In spite of them, I declare that it was God Himself that I approached; it was the Almighty Himself that I tempted face to face; and it was for no other purpose than to tempt Him that I approached Him. If, on the contrary, it had been only the Son of God, most likely I should never have condescended to deal with Him." However, he is himself a liar from the beginning, [7771] and whatever man he instigates in his own way; as, for instance, Praxeas. For he was the first to import into Rome from Asia this kind of heretical pravity, a man in other respects of restless disposition, and above all inflated with the pride of confessorship simply and solely because he had to bear for a short time the annoyance of a prison; on which occasion, even "if he had given his body to be burned, it would have profited him nothing," not having the love of God, [7772] whose very gifts he has resisted and destroyed. For after the Bishop of Rome [7773] had acknowledged the prophetic gifts of Montanus, Prisca, and Maximilla, and, in consequence of the acknowledgment, had bestowed his peace [7774] on the churches of Asia and Phrygia, he, by importunately urging false accusations against the prophets themselves and their churches, and insisting on the authority of the bishop's predecessors in the see, compelled him to recall the pacific letter which he had issued, as well as to desist from his purpose of acknowledging the said gifts. By this Praxeas did a twofold service for the devil at Rome: he drove away prophecy, and he brought in heresy; he put to flight the Paraclete, and he crucified the Father. Praxeas' tares had been moreover sown, and had produced their fruit here also, [7775] while many were asleep in their simplicity of doctrine; but these tares actually seemed to have been plucked up, having been discovered and exposed by him whose agency God was pleased to employ. Indeed, Praxeas had deliberately resumed his old (true) faith, teaching it after his renunciation of error; and there is his own handwriting in evidence remaining among the carnally-minded, [7776] in whose society the transaction then took place; afterwards nothing was heard of him. We indeed, on our part, subsequently withdrew from the carnally-minded on our acknowledgment and maintenance of the Paraclete. [7777] But the tares of Praxeas had then everywhere shaken out their seed, which having lain hid for some while, with its vitality concealed under a mask, has now broken out with fresh life. But again shall it be rooted up, if the Lord will, even now; but if not now, in the day when all bundles of tares shall be gathered together, and along with every other stumbling-block shall be burnt up with unquenchable fire. [7778] __________________________________________________________________ [7766] The error of Praxeas appears to have originated in anxiety to maintain the unity of God; which, he thought, could only be done by saying that the Father, Son and Holy Ghost were one and the same. He contended, therefore, according to Tertullian, that the Father himself descended into the virgin, was born of her, suffered, and was in a word Jesus Christ. From the most startling of the deductions from Praxeas' general theory, his opponents gave him and his followers the name of Patripassians; from another point in his teaching they were called Monarchians. [Probable date not earlier than a.d. 208]. [7767] [Elucidation I.] [7768] Matt. iv. 3. [7769] Ver. 6. [7770] Ps. xci. 11. [7771] John viii. 44. [7772] 1 Cor. xiii. 3. [7773] Probably Victor. [Elucidation II.] [7774] Had admitted them to communion. [7775] "The connection renders it very probable that the hic quoque of this sentence forms an antithesis to Rome, mentioned before, and that Tertullian expresses himself as if he had written from the very spot where these things had transpired. Hence we are led to conclude that it was Carthage."--Neander, Antignostikus, ii. 519, note 2, Bohn. [7776] On the designation Psychici, see our Anti-Marcion, p. 263, note 5, Edin. [7777] [This statement may only denote a withdrawal from the communion of the Bishop of Rome, like that of Cyprian afterwards. That prelate had stultified himself and broken faith with Tertullian; but, it does not, necessarily, as Bp. Bull too easily concludes, define his ultimate separation from his own bishop and the North-African church.] [7778] Matt. xiii. 30. __________________________________________________________________ Chapter II.--The Catholic Doctrine of the Trinity and Unity, Sometimes Called the Divine Economy, or Dispensation of the Personal Relations of the Godhead. In the course of time, then, the Father forsooth was born, and the Father suffered, God Himself, the Lord Almighty, whom in their preaching they declare to be Jesus Christ. We, however, as we indeed always have done (and more especially since we have been better instructed by the Paraclete, who leads men indeed into all truth), believe that there is one only God, but under the following dispensation, or oikonomia , as it is called, that this one only God has also a Son, His Word, who proceeded [7779] from Himself, by whom all things were made, and without whom nothing was made. Him we believe to have been sent by the Father into the Virgin, and to have been born of her--being both Man and God, the Son of Man and the Son of God, and to have been called by the name of Jesus Christ; we believe Him to have suffered, died, and been buried, according to the Scriptures, and, after He had been raised again by the Father and taken back to heaven, to be sitting at the right hand of the Father, and that He will come to judge the quick and the dead; who sent also from heaven from the Father, according to His own promise, the Holy Ghost, the Paraclete, [7780] the sanctifier of the faith of those who believe in the Father, and in the Son, and in the Holy Ghost. That this rule of faith has come down to us from the beginning of the gospel, even before any of the older heretics, much more before Praxeas, a pretender of yesterday, will be apparent both from the lateness of date [7781] which marks all heresies, and also from the absolutely novel character of our new-fangled Praxeas. In this principle also we must henceforth find a presumption of equal force against all heresies whatsoever--that whatever is first is true, whereas that is spurious which is later in date. [7782] But keeping this prescriptive rule inviolate, still some opportunity must be given for reviewing (the statements of heretics), with a view to the instruction and protection of divers persons; were it only that it may not seem that each perversion of the truth is condemned without examination, and simply prejudged; [7783] especially in the case of this heresy, which supposes itself to possess the pure truth, in thinking that one cannot believe in One Only God in any other way than by saying that the Father, the Son, and the Holy Ghost are the very selfsame Person. As if in this way also one were not All, in that All are of One, by unity (that is) of substance; while the mystery of the dispensation [7784] is still guarded, which distributes the Unity into a Trinity, placing in their order [7785] the three Persons--the Father, the Son, and the Holy Ghost: three, however, not in condition, [7786] but in degree; [7787] not in substance, but in form; not in power, but in aspect; [7788] yet of one substance, and of one condition, and of one power, inasmuch as He is one God, from whom these degrees and forms and aspects are reckoned, under the name of the Father, and of the Son, and of the Holy Ghost. [7789] How they are susceptible of number without division, will be shown as our treatise proceeds. __________________________________________________________________ [7779] The Church afterwards applied this term exclusively to the Holy Ghost. [That is, the Nicene Creed made it technically applicable to the Spirit, making the distinction marked between the generation of the Word and the procession of the Holy Ghost.] [7780] The "Comforter." [7781] See our Anti-Marcion, p. 119, n. 1. Edin. [7782] See his De Præscript. xxix. [7783] Tertullian uses similar precaution in his argument elsewhere. See our Anti-Marcion, pp. 3 and 119. Edin. [7784] oikonomia. [7785] Dirigens. [7786] Statu. [7787] See The Apology, ch. xxi. [7788] Specie. [7789] See Bull's Def. Fid. Nic., and the translation (by the translator of this work), in the Oxford Series, p. 202. __________________________________________________________________ Chapter III.--Sundry Popular Fears and Prejudices. The Doctrine of the Trinity in Unity Rescued from These Misapprehensions. The simple, indeed, (I will not call them unwise and unlearned,) who always constitute the majority of believers, are startled at the dispensation [7790] (of the Three in One), on the ground that their very rule of faith withdraws them from the world's plurality of gods to the one only true God; not understanding that, although He is the one only God, He must yet be believed in with His own oikonomia . The numerical order and distribution of the Trinity they assume to be a division of the Unity; whereas the Unity which derives the Trinity out of its own self is so far from being destroyed, that it is actually supported by it. They are constantly throwing out against us that we are preachers of two gods and three gods, while they take to themselves pre-eminently the credit of being worshippers of the One God; just as if the Unity itself with irrational deductions did not produce heresy, and the Trinity rationally considered constitute the truth. We, say they, maintain the Monarchy (or, sole government of God). [7791] And so, as far as the sound goes, do even Latins (and ignorant ones too) pronounce the word in such a way that you would suppose their understanding of the monarchia (or Monarchy) was as complete as their pronunciation of the term. Well, then Latins take pains to pronounce the monarchia (or Monarchy), while Greeks actually refuse to understand the oikonomia, or Dispensation (of the Three in One). As for myself, however, if I have gleaned any knowledge of either language, I am sure that monarchia (or Monarchy) has no other meaning than single and individual [7792] rule; but for all that, this monarchy does not, because it is the government of one, preclude him whose government it is, either from having a son, or from having made himself actually a son to himself, [7793] or from ministering his own monarchy by whatever agents he will. Nay more, I contend that no dominion so belongs to one only, as his own, or is in such a sense singular, or is in such a sense a monarchy, as not also to be administered through other persons most closely connected with it, and whom it has itself provided as officials to itself. If, moreover, there be a son belonging to him whose monarchy it is, it does not forthwith become divided and cease to be a monarchy, if the son also be taken as a sharer in it; but it is as to its origin equally his, by whom it is communicated to the son; and being his, it is quite as much a monarchy (or sole empire), since it is held together by two who are so inseparable. [7794] Therefore, inasmuch as the Divine Monarchy also is administered by so many legions and hosts of angels, according as it is written, "Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him;" [7795] and since it has not from this circumstance ceased to be the rule of one (so as no longer to be a monarchy), because it is administered by so many thousands of powers; how comes it to pass that God should be thought to suffer division and severance in the Son and in the Holy Ghost, who have the second and the third places assigned to them, and who are so closely joined with the Father in His substance, when He suffers no such (division and severance) in the multitude of so many angels? Do you really suppose that Those, who are naturally members of the Father's own substance, pledges of His love, [7796] instruments of His might, nay, His power itself and the entire system of His monarchy, are the overthrow and destruction thereof? You are not right in so thinking. I prefer your exercising yourself on the meaning of the thing rather than on the sound of the word. Now you must understand the overthrow of a monarchy to be this, when another dominion, which has a framework and a state peculiar to itself (and is therefore a rival), is brought in over and above it: when, e.g., some other god is introduced in opposition to the Creator, as in the opinions of Marcion; or when many gods are introduced, according to your Valentinuses and your Prodicuses. Then it amounts to an overthrow of the Monarchy, since it involves the destruction of the Creator. [7797] __________________________________________________________________ [7790] oikonumia. [7791] So Bp. Kaye, On Tertullian, p. 499. [7792] Unicum. [7793] This was a notion of Praxeas. See ch. x. [7794] Tam unicis. [7795] Dan. vii. 10. [7796] "Pignora" is often used of children and dearest relations. [7797] [The first sentence of this chapter is famous for a controversy between Priestly and Bp. Horsley, the latter having translated idiotæ by the word idiots. See Kaye, p. 498.] __________________________________________________________________ Chapter IV.--The Unity of the Godhead and the Supremacy and Sole Government of the Divine Being. The Monarchy Not at All Impaired by the Catholic Doctrine. But as for me, who derive the Son from no other source but from the substance of the Father, and (represent Him) as doing nothing without the Father's will, and as having received all power from the Father, how can I be possibly destroying the Monarchy from the faith, when I preserve it in the Son just as it was committed to Him by the Father? The same remark (I wish also to be formally) made by me with respect to the third degree in the Godhead, because I believe the Spirit to proceed from no other source than from the Father through the Son. [7798] Look to it then, that it be not you rather who are destroying the Monarchy, when you overthrow the arrangement and dispensation of it, which has been constituted in just as many names as it has pleased God to employ. But it remains so firm and stable in its own state, notwithstanding the introduction into it of the Trinity, that the Son actually has to restore it entire to the Father; even as the apostle says in his epistle, concerning the very end of all: "When He shall have delivered up the kingdom to God, even the Father; for He must reign till He hath put all enemies under His feet;" [7799] following of course the words of the Psalm: "Sit Thou on my right hand, until I make Thine enemies Thy footstool." [7800] "When, however, all things shall be subdued to Him, (with the exception of Him who did put all things under Him,) then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all." [7801] We thus see that the Son is no obstacle to the Monarchy, although it is now administered by [7802] the Son; because with the Son it is still in its own state, and with its own state will be restored to the Father by the Son. No one, therefore, will impair it, on account of admitting the Son (to it), since it is certain that it has been committed to Him by the Father, and by and by has to be again delivered up by Him to the Father. Now, from this one passage of the epistle of the inspired apostle, we have been already able to show that the Father and the Son are two separate Persons, not only by the mention of their separate names as Father and the Son, but also by the fact that He who delivered up the kingdom, and He to whom it is delivered up--and in like manner, He who subjected (all things), and He to whom they were subjected--must necessarily be two different Beings. __________________________________________________________________ [7798] [Compare Cap. viii. infra.] [7799] 1 Cor. xv. 24, 25. [7800] Ps. cx. 1. [7801] 1 Cor. xv. 27, 28. [7802] Apud. __________________________________________________________________ Chapter V.--The Evolution of the Son or Word of God from the Father by a Divine Procession. Illustrated by the Operation of the Human Thought and Consciousness. But since they will have the Two to be but One, so that the Father shall be deemed to be the same as the Son, it is only right that the whole question respecting the Son should be examined, as to whether He exists, and who He is and the mode of His existence. Thus shall the truth itself [7803] secure its own sanction [7804] from the Scriptures, and the interpretations which guard [7805] them. There are some who allege that even Genesis opens thus in Hebrew: "In the beginning God made for Himself a Son." [7806] As there is no ground for this, I am led to other arguments derived from God's own dispensation, [7807] in which He existed before the creation of the world, up to the generation of the Son. For before all things God was alone--being in Himself and for Himself universe, and space, and all things. Moreover, He was alone, because there was nothing external to Him but Himself. Yet even not then was He alone; for He had with Him that which He possessed in Himself, that is to say, His own Reason. For God is rational, and Reason was first in Him; and so all things were from Himself. This Reason is His own Thought (or Consciousness) [7808] which the Greeks call logos, by which term we also designate Word or Discourse [7809] and therefore it is now usual with our people, owing to the mere simple interpretation of the term, to say that the Word [7810] was in the beginning with God; although it would be more suitable to regard Reason as the more ancient; because God had not Word [7811] from the beginning, but He had Reason [7812] even before the beginning; because also Word itself consists of Reason, which it thus proves to have been the prior existence as being its own substance. [7813] Not that this distinction is of any practical moment. For although God had not yet sent out His Word, [7814] He still had Him within Himself, both in company with and included within His very Reason, as He silently planned and arranged within Himself everything which He was afterwards about to utter [7815] through His Word. Now, whilst He was thus planning and arranging with His own Reason, He was actually causing that to become Word which He was dealing with in the way of Word or Discourse. [7816] And that you may the more readily understand this, consider first of all, from your own self, who are made "in the image and likeness of God," [7817] for what purpose it is that you also possess reason in yourself, who are a rational creature, as being not only made by a rational Artificer, but actually animated out of His substance. Observe, then, that when you are silently conversing with yourself, this very process is carried on within you by your reason, which meets you with a word at every movement of your thought, at every impulse of your conception. Whatever you think, there is a word; whatever you conceive, there is reason. You must needs speak it in your mind; and while you are speaking, you admit speech as an interlocutor with you, involved in which there is this very reason, whereby, while in thought you are holding converse with your word, you are (by reciprocal action) producing thought by means of that converse with your word. Thus, in a certain sense, the word is a second person within you, through which in thinking you utter speech, and through which also, (by reciprocity of process,) in uttering speech you generate thought. The word is itself a different thing from yourself. Now how much more fully is all this transacted in God, whose image and likeness even you are regarded as being, inasmuch as He has reason within Himself even while He is silent, and involved in that Reason His Word! I may therefore without rashness first lay this down (as a fixed principle) that even then before the creation of the universe God was not alone, since He had within Himself both Reason, and, inherent in Reason, His Word, which He made second to Himself by agitating it within Himself. __________________________________________________________________ [7803] Res ipsa. [7804] Formam, or shape. [7805] Patrocinantibus. [7806] See St. Jerome's Quæstt. Hebr. in Genesim, ii. 507. [7807] "Dispositio" means "mutual relations in the Godhead." See Bp. Bull's Def. Fid. Nicen., Oxford translation, p. 516. [7808] Sensus ipsius. [7809] Sermonem. [He always calls the Logos not Verbum, but Sermo, in this treatise. A masculine word was better to exhibit our author's thought. So Erasmus translates Logos in his N. Testament, on which see Kaye, p. 516.] [7810] Sermonen. [7811] Sermonalis. [7812] Rationalis. [7813] i.e., "Reason is manifestly prior to the Word, which it dictates" (Bp. Kaye, p. 501). [7814] Sermonem. [7815] Dicturus. Another reading is "daturus," about to give. [7816] Sermone. [7817] Gen. i. 26. __________________________________________________________________ Chapter VI.--The Word of God is Also the Wisdom of God. The Going Forth of Wisdom to Create the Universe, According to the Divine Plan. This power and disposition [7818] of the Divine Intelligence [7819] is set forth also in the Scriptures under the name of Sophia, Wisdom; for what can be better entitled to the name of Wisdom [7820] than the Reason or the Word of God? Listen therefore to Wisdom herself, constituted in the character of a Second Person: "At the first the Lord created me as the beginning of His ways, with a view to His own works, before He made the earth, before the mountains were settled; moreover, before all the hills did He beget me;" [7821] that is to say, He created and generated me in His own intelligence. Then, again, observe the distinction between them implied in the companionship of Wisdom with the Lord. "When He prepared the heaven," says Wisdom, "I was present with Him; and when He made His strong places upon the winds, which are the clouds above; and when He secured the fountains, (and all things) which are beneath the sky, I was by, arranging all things with Him; I was by, in whom He delighted; and daily, too, did I rejoice in His presence." [7822] Now, as soon as it pleased God to put forth into their respective substances and forms the things which He had planned and ordered within Himself, in conjunction with His Wisdom's Reason and Word, He first put forth the Word Himself, having within Him His own inseparable Reason and Wisdom, in order that all things might be made through Him through whom they had been planned and disposed, yea, and already made, so far forth as (they were) in the mind and intelligence of God. This, however, was still wanting to them, that they should also be openly known, and kept permanently in their proper forms and substances. __________________________________________________________________ [7818] "Mutual relations in the Godhead." [7819] Sensus. [7820] Sapientius. [7821] Prov. viii. 22-25. [7822] Prov. viii. 27-30. __________________________________________________________________ Chapter VII.--The Son by Being Designated Word and Wisdom, (According to the Imperfection of Human Thought and Language) Liable to Be Deemed a Mere Attribute. He is Shown to Be a Personal Being. Then, therefore, does the Word also Himself assume His own form and glorious garb, [7823] His own sound and vocal utterance, when God says, "Let there be light." [7824] This is the perfect nativity of the Word, when He proceeds forth from God--formed [7825] by Him first to devise and think out all things under the name of Wisdom--"The Lord created or formed [7826] me as the beginning of His ways;" [7827] then afterward begotten, to carry all into effect--"When He prepared the heaven, I was present with Him." [7828] Thus does He make Him equal to Him: for by proceeding from Himself He became His first-begotten Son, because begotten before all things; [7829] and His only-begotten also, because alone begotten of God, in a way peculiar to Himself, from the womb of His own heart--even as the Father Himself testifies: "My heart," says He, "hath emitted my most excellent Word." [7830] The Father took pleasure evermore in Him, who equally rejoiced with a reciprocal gladness in the Father's presence: "Thou art my Son, to-day have I begotten Thee;" [7831] even before the morning star did I beget Thee. The Son likewise acknowledges the Father, speaking in His own person, under the name of Wisdom: "The Lord formed Me as the beginning of His ways, with a view to His own works; before all the hills did He beget Me." [7832] For if indeed Wisdom in this passage seems to say that She was created by the Lord with a view to His works, and to accomplish His ways, yet proof is given in another Scripture that "all things were made by the Word, and without Him was there nothing made;" [7833] as, again, in another place (it is said), "By His word were the heavens established, and all the powers thereof by His Spirit" [7834] --that is to say, by the Spirit (or Divine Nature) which was in the Word: thus is it evident that it is one and the same power which is in one place described under the name of Wisdom, and in another passage under the appellation of the Word, which was initiated for the works of God [7835] which "strengthened the heavens;" [7836] "by which all things were made," [7837] "and without which nothing was made." [7838] Nor need we dwell any longer on this point, as if it were not the very Word Himself, who is spoken of under the name both of Wisdom and of Reason, and of the entire Divine Soul and Spirit. He became also the Son of God, and was begotten when He proceeded forth from Him. Do you then, (you ask,) grant that the Word is a certain substance, constructed by the Spirit and the communication of Wisdom? Certainly I do. But you will not allow Him to be really a substantive being, by having a substance of His own; in such a way that He may be regarded as an objective thing and a person, and so be able (as being constituted second to God the Father,) to make two, the Father and the Son, God and the Word. For you will say, what is a word, but a voice and sound of the mouth, and (as the grammarians teach) air when struck against, [7839] intelligible to the ear, but for the rest a sort of void, empty, and incorporeal thing. I, on the contrary, contend that nothing empty and void could have come forth from God, seeing that it is not put forth from that which is empty and void; nor could that possibly be devoid of substance which has proceeded from so great a substance, and has produced such mighty substances: for all things which were made through Him, He Himself (personally) made. How could it be, that He Himself is nothing, without whom nothing was made? How could He who is empty have made things which are solid, and He who is void have made things which are full, and He who is incorporeal have made things which have body? For although a thing may sometimes be made different from him by whom it is made, yet nothing can be made by that which is a void and empty thing. Is that Word of God, then, a void and empty thing, which is called the Son, who Himself is designated God? "The Word was with God, and the Word was God." [7840] It is written, "Thou shalt not take God's name in vain." [7841] This for certain is He "who, being in the form of God, thought it not robbery to be equal with God." [7842] In what form of God? Of course he means in some form, not in none. For who will deny that God is a body, although "God is a Spirit?" [7843] For Spirit has a bodily substance of its own kind, in its own form. [7844] Now, even if invisible things, whatsoever they be, have both their substance and their form in God, whereby they are visible to God alone, how much more shall that which has been sent forth from His substance not be without substance! Whatever, therefore, was the substance of the Word that I designate a Person, I claim for it the name of Son; and while I recognize the Son, I assert His distinction as second to the Father. [7845] __________________________________________________________________ [7823] Ornatum. [7824] Gen. i. 3. [7825] Conditus. [See Theophilus To Autolycus, cap. x. note 1, p. 98, Vol. II. of this series. Also Ibid. p. 103, note 5. On the whole subject, Bp. Bull, Defensio Fid. Nicænæ. Vol. V. pp. 585-592.] [7826] Condidit. [7827] Prov. viii. 22. [7828] Ver. 27. [7829] Col. i. 15. [7830] Ps. xlv. 1. See this reading, and its application, fully discussed in our note 5, p. 66, of the Anti-Marcion, Edin. [7831] Ps. ii. 7. [7832] Prov. viii. 22, 25. [7833] John i. 3. [7834] Ps. xxxiii. 6. [7835] Prov. viii. 22. [7836] Ver. 28. [7837] John i. 3. [7838] John i. 3. [7839] Offensus. [7840] John i. 1. [7841] Ex. xx. 7. [7842] Phil. ii. 6. [7843] John iv. 24. [7844] This doctrine of the soul's corporeality in a certain sense is treated by Tertullian in his De Resurr. Carn. xvii., and De Anima v. By Tertullian, spirit and soul were considered identical. See our Anti-Marcion, p. 451, note 4, Edin. [7845] [On Tertullian's orthodoxy, here, see Kaye, p. 502.] __________________________________________________________________ Chapter VIII.--Though the Son or Word of God Emanates from the Father, He is Not, Like the Emanations of Valentinus, Separable from the Father. Nor is the Holy Ghost Separable from Either. Illustrations from Nature. If any man from this shall think that I am introducing some probole--that is to say, some prolation [7846] of one thing out of another, as Valentinus does when he sets forth Æon from Æon, one after another--then this is my first reply to you: Truth must not therefore refrain from the use of such a term, and its reality and meaning, because heresy also employs it. The fact is, heresy has rather taken it from Truth, in order to mould it into its own counterfeit. Was the Word of God put forth or not? Here take your stand with me, and flinch not. If He was put forth, then acknowledge that the true doctrine has a prolation; [7847] and never mind heresy, when in any point it mimics the truth. The question now is, in what sense each side uses a given thing and the word which expresses it. Valentinus divides and separates his prolations from their Author, and places them at so great a distance from Him, that the Æon does not know the Father: he longs, indeed, to know Him, but cannot; nay, he is almost swallowed up and dissolved into the rest of matter. [7848] With us, however, the Son alone knows the Father, [7849] and has Himself unfolded "the Father's bosom." [7850] He has also heard and seen all things with the Father; and what He has been commanded by the Father, that also does He speak. [7851] And it is not His own will, but the Father's, which He has accomplished, [7852] which He had known most intimately, even from the beginning. "For what man knoweth the things which be in God, but the Spirit which is in Him?" [7853] But the Word was formed by the Spirit, and (if I may so express myself) the Spirit is the body of the Word. The Word, therefore, is both always in the Father, as He says, "I am in the Father;" [7854] and is always with God, according to what is written, "And the Word was with God;" [7855] and never separate from the Father, or other than the Father, since "I and the Father are one." [7856] This will be the prolation, taught by the truth, [7857] the guardian of the Unity, wherein we declare that the Son is a prolation from the Father, without being separated from Him. For God sent forth the Word, as the Paraclete also declares, just as the root puts forth the tree, and the fountain the river, and the sun the ray. [7858] For these are probolai, or emanations, of the substances from which they proceed. I should not hesitate, indeed, to call the tree the son or offspring of the root, and the river of the fountain, and the ray of the sun; because every original source is a parent, and everything which issues from the origin is an offspring. Much more is (this true of) the Word of God, who has actually received as His own peculiar designation the name of Son. But still the tree is not severed from the root, nor the river from the fountain, nor the ray from the sun; nor, indeed, is the Word separated from God. Following, therefore, the form of these analogies, I confess that I call God and His Word--the Father and His Son--two. For the root and the tree are distinctly two things, but correlatively joined; the fountain and the river are also two forms, but indivisible; so likewise the sun and the ray are two forms, but coherent ones. Everything which proceeds from something else must needs be second to that from which it proceeds, without being on that account separated. Where, however, there is a second, there must be two; and where there is a third, there must be three. Now the Spirit indeed is third from God and the Son; just as the fruit of the tree is third from the root, or as the stream out of the river is third from the fountain, or as the apex of the ray is third from the sun. Nothing, however, is alien from that original source whence it derives its own properties. In like manner the Trinity, flowing down from the Father through intertwined and connected steps, does not at all disturb the Monarchy, [7859] whilst it at the same time guards the state of the Economy. [7860] __________________________________________________________________ [7846] "The word probole properly means anything which proceeds or is sent forth from the substance of another, as the fruit of a tree or the rays of the sun. In Latin, it is translated by prolatio, emissio, or editio, or what we now express by the word development. In Tertullian's time, Valentinus had given the term a material signification. Tertullian, therefore, has to apologize for using it, when writing against Praxeas, the forerunner of the Sabellians" (Newman's Arians, ii. 4; reprint, p. 101). [7847] probole. [7848] See Adv. Valentin. cc. xiv. xv. [7849] Matt. xi. 27. [7850] John i. 18. [7851] John viii. 26. [7852] John vi. 38. [7853] 1 Cor. ii. 11. [7854] John xiv. 11. [7855] John i. 1. [7856] John x. 30. [7857] Literally, the probole, "of the truth." [7858] [Compare cap. iv. supra.] [7859] Or oneness of the divine empire. [7860] Or dispensation of the divine tripersonality. See above ch. ii. __________________________________________________________________ Chapter IX.--The Catholic Rule of Faith Expounded in Some of Its Points. Especially in the Unconfused Distinction of the Several Persons of the Blessed Trinity. Bear always in mind that this is the rule of faith which I profess; by it I testify that the Father, and the Son, and the Spirit are inseparable from each other, and so will you know in what sense this is said. Now, observe, my assertion is that the Father is one, and the Son one, and the Spirit one, and that They are distinct from Each Other. This statement is taken in a wrong sense by every uneducated as well as every perversely disposed person, as if it predicated a diversity, in such a sense as to imply a separation among the Father, and the Son, and the Spirit. I am, moreover, obliged to say this, when (extolling the Monarchy at the expense of the Economy) they contend for the identity of the Father and Son and Spirit, that it is not by way of diversity that the Son differs from the Father, but by distribution: it is not by division that He is different, but by distinction; because the Father is not the same as the Son, since they differ one from the other in the mode of their being. [7861] For the Father is the entire substance, but the Son is a derivation and portion of the whole, [7862] as He Himself acknowledges: "My Father is greater than I." [7863] In the Psalm His inferiority is described as being "a little lower than the angels." [7864] Thus the Father is distinct from the Son, being greater than the Son, inasmuch as He who begets is one, and He who is begotten is another; He, too, who sends is one, and He who is sent is another; and He, again, who makes is one, and He through whom the thing is made is another. Happily the Lord Himself employs this expression of the person of the Paraclete, so as to signify not a division or severance, but a disposition (of mutual relations in the Godhead); for He says, "I will pray the Father, and He shall send you another Comforter...even the Spirit of truth," [7865] thus making the Paraclete distinct from Himself, even as we say that the Son is also distinct from the Father; so that He showed a third degree in the Paraclete, as we believe the second degree is in the Son, by reason of the order observed in the Economy. Besides, does not the very fact that they have the distinct names of Father and Son amount to a declaration that they are distinct in personality? [7866] For, of course, all things will be what their names represent them to be; and what they are and ever will be, that will they be called; and the distinction indicated by the names does not at all admit of any confusion, because there is none in the things which they designate. "Yes is yes, and no is no; for what is more than these, cometh of evil." [7867] __________________________________________________________________ [7861] "Modulo," in the sense of dispensation or economy. See Oehler and Rigault. on The Apology, c. xxi. [7862] "In his representation of the distinction (of the Persons of the Blessed Trinity), Tertullian sometimes uses expressions which in aftertimes, when controversy had introduced greater precision of language, were studiously avoided by the orthodox. Thus he calls the Father the whole substance, the Son a derivation from or portion of the whole." (Bp. Kaye, On Tertullian, p. 505). After Arius, the language of theology received greater precision; but as it is, there is no doubt of the orthodoxy of Tertullian's doctrine, since he so firmly and ably teaches the Son's consubstantiality with the Father--equal to Him and inseparable from him. [In other words, Tertullian could not employ a technical phraseology afterwards adopted to give precision to the same orthodox ideas.] [7863] John xiv. 28. [7864] Ps. viii. 5. [7865] John xiv. 16. [7866] Aliud ab alio. [7867] Matt. v. 37. __________________________________________________________________ Chapter X.--The Very Names of Father and Son Prove the Personal Distinction of the Two. They Cannot Possibly Be Identical, Nor is Their Identity Necessary to Preserve the Divine Monarchy. So it is either the Father or the Son, and the day is not the same as the night; nor is the Father the same as the Son, in such a way that Both of them should be One, and One or the Other should be Both,--an opinion which the most conceited "Monarchians" maintain. He Himself, they say, made Himself a Son to Himself. [7868] Now a Father makes a Son, and a Son makes a Father; [7869] and they who thus become reciprocally related out of each other to each other cannot in any way by themselves simply become so related to themselves, that the Father can make Himself a Son to Himself, and the Son render Himself a Father to Himself. And the relations which God establishes, them does He also guard. A father must needs have a son, in order to be a father; so likewise a son, to be a son, must have a father. It is, however, one thing to have, and another thing to be. For instance, in order to be a husband, I must have a wife; I can never myself be my own wife. In like manner, in order to be a father, I have a son, for I never can be a son to myself; and in order to be a son, I have a father, it being impossible for me ever to be my own father. And it is these relations which make me (what I am), when I come to possess them: I shall then be a father, when I have a son; and a son, when I have a father. Now, if I am to be to myself any one of these relations, I no longer have what I am myself to be: neither a father, because I am to be my own father; nor a son, because I shall be my own son. Moreover, inasmuch as I ought to have one of these relations in order to be the other; so, if I am to be both together, I shall fail to be one while I possess not the other. For if I must be myself my son, who am also a father, I now cease to have a son, since I am my own son. But by reason of not having a son, since I am my own son, how can I be a father? For I ought to have a son, in order to be a father. Therefore I am not a son, because I have not a father, who makes a son. In like manner, if I am myself my father, who am also a son, I no longer have a father, but am myself my father. By not having a father, however, since I am my own father, how can I be a son? For I ought to have a father, in order to be a son. I cannot therefore be a father, because I have not a son, who makes a father. Now all this must be the device of the devil--this excluding and severing one from the other--since by including both together in one under pretence of the Monarchy, he causes neither to be held and acknowledged, so that He is not the Father, since indeed He has not the Son; neither is He the Son, since in like manner He has not the Father: for while He is the Father, He will not be the Son. In this way they hold the Monarchy, but they hold neither the Father nor the Son. Well, but "with God nothing is impossible." [7870] True enough; who can be ignorant of it? Who also can be unaware that "the things which are impossible with men are possible with God?" [7871] "The foolish things also of the world hath God chosen to confound the things which are wise." [7872] We have read it all. Therefore, they argue, it was not difficult for God to make Himself both a Father and a Son, contrary to the condition of things among men. For a barren woman to have a child against nature was no difficulty with God; nor was it for a virgin to conceive. Of course nothing is "too hard for the Lord." [7873] But if we choose to apply this principle so extravagantly and harshly in our capricious imaginations, we may then make out God to have done anything we please, on the ground that it was not impossible for Him to do it. We must not, however, because He is able to do all things suppose that He has actually done what He has not done. But we must inquire whether He has really done it. God could, if He had liked, have furnished man with wings to fly with, just as He gave wings to kites. We must not, however, run to the conclusion that He did this because He was able to do it. He might also have extinguished Praxeas and all other heretics at once; it does not follow, however, that He did, simply because He was able. For it was necessary that there should be both kites and heretics; it was necessary also that the Father should be crucified. [7874] In one sense there will be something difficult even for God--namely, that which He has not done--not because He could not, but because He would not, do it. For with God, to be willing is to be able, and to be unwilling is to be unable; all that He has willed, however, He has both been able to accomplish, and has displayed His ability. Since, therefore, if God had wished to make Himself a Son to Himself, He had it in His power to do so; and since, if He had it in His power, He effected His purpose, you will then make good your proof of His power and His will (to do even this) when you shall have proved to us that He actually did it. __________________________________________________________________ [7868] [Kaye, p. 507, note 3.] [7869] As correlatives, one implying the existence of the other. [7870] Matt. xix. 26. [7871] Luke xviii. 27. [7872] 1 Cor. i. 27. [7873] Gen. xviii. 14. [7874] An ironical reference to a great paradox in the Praxean heresy. __________________________________________________________________ Chapter XI.--The Identity of the Father and the Son, as Praxeas Held It, Shown to Be Full of Perplexity and Absurdity. Many Scriptures Quoted in Proof of the Distinction of the Divine Persons of the Trinity. It will be your duty, however, to adduce your proofs out of the Scriptures as plainly as we do, when we prove that He made His Word a Son to Himself. For if He calls Him Son, and if the Son is none other than He who has proceeded from the Father Himself, and if the Word has proceeded from the Father Himself, He will then be the Son, and not Himself from whom He proceeded. For the Father Himself did not proceed from Himself. Now, you who say that the Father is the same as the Son, do really make the same Person both to have sent forth from Himself (and at the same time to have gone out from Himself as) that Being which is God. If it was possible for Him to have done this, He at all events did not do it. You must bring forth the proof which I require of you--one like my own; that is, (you must prove to me) that the Scriptures show the Son and the Father to be the same, just as on our side the Father and the Son are demonstrated to be distinct; I say distinct, but not separate: [7875] for as on my part I produce the words of God Himself, "My heart hath emitted my most excellent Word," [7876] so you in like manner ought to adduce in opposition to me some text where God has said, "My heart hath emitted Myself as my own most excellent Word," in such a sense that He is Himself both the Emitter and the Emitted, both He who sent forth and He who was sent forth, since He is both the Word and God. I bid you also observe, [7877] that on my side I advance the passage where the Father said to the Son, "Thou art my Son, this day have I begotten Thee." [7878] If you want me to believe Him to be both the Father and the Son, show me some other passage where it is declared, "The Lord said unto Himself, I am my own Son, to-day have I begotten myself;" or again, "Before the morning did I beget myself;" [7879] and likewise, "I the Lord possessed Myself the beginning of my ways for my own works; before all the hills, too, did I beget myself;" [7880] and whatever other passages are to the same effect. Why, moreover, could God the Lord of all things, have hesitated to speak thus of Himself, if the fact had been so? Was He afraid of not being believed, if He had in so many words declared Himself to be both the Father and the Son? Of one thing He was at any rate afraid--of lying. Of Himself, too, and of His own truth, was He afraid. Believing Him, therefore, to be the true God, I am sure that He declared nothing to exist in any other way than according to His own dispensation and arrangement, and that He had arranged nothing in any other way than according to His own declaration. On your side, however, you must make Him out to be a liar, and an impostor, and a tamperer with His word, if, when He was Himself a Son to Himself, He assigned the part of His Son to be played by another, when all the Scriptures attest the clear existence of, and distinction in (the Persons of) the Trinity, and indeed furnish us with our Rule of faith, that He who speaks, and He of whom He speaks, and to whom He speaks, cannot possibly seem to be One and the Same. So absurd and misleading a statement would be unworthy of God, that, when it was Himself to whom He was speaking, He speaks rather to another, and not to His very self. Hear, then, other utterances also of the Father concerning the Son by the mouth of Isaiah: "Behold my Son, whom I have chosen; my beloved, in whom I am well pleased: I will put my Spirit upon Him, and He shall bring forth judgment to the Gentiles." [7881] Hear also what He says to the Son: "Is it a great thing for Thee, that Thou shouldest be called my Son to raise up the tribes of Jacob, and to restore the dispersed of Israel? I have given Thee for a light to the Gentiles, that Thou mayest be their salvation to the end of the earth." [7882] Hear now also the Son's utterances respecting the Father: "The Spirit of the Lord is upon me, because He hath anointed me to preach the gospel unto men." [7883] He speaks of Himself likewise to the Father in the Psalm: "Forsake me not until I have declared the might of Thine arm to all the generation that is to come." [7884] Also to the same purport in another Psalm: "O Lord, how are they increased that trouble me!" [7885] But almost all the Psalms which prophesy of [7886] the person of Christ, represent the Son as conversing with the Father--that is, represent Christ (as speaking) to God. Observe also the Spirit speaking of the Father and the Son, in the character of [7887] a third Person: "The Lord said unto my Lord, Sit Thou on my right hand, until I make Thine enemies Thy footstool." [7888] Likewise in the words of Isaiah: "Thus saith the Lord to the Lord [7889] mine Anointed." [7890] Likewise, in the same prophet, He says to the Father respecting the Son: "Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a dry ground, who had no form nor comeliness." [7891] These are a few testimonies out of many; for we do not pretend to bring up all the passages of Scripture, because we have a tolerably large accumulation of them in the various heads of our subject, as we in our several chapters call them in as our witnesses in the fulness of their dignity and authority. [7892] Still, in these few quotations the distinction of Persons in the Trinity is clearly set forth. For there is the Spirit Himself who speaks, and the Father to whom He speaks, and the Son of whom He speaks. [7893] In the same manner, the other passages also establish each one of several Persons in His special character--addressed as they in some cases are to the Father or to the Son respecting the Son, in other cases to the Son or to the Father concerning the Father, and again in other instances to the (Holy) Spirit. __________________________________________________________________ [7875] Distincte, non divise. [7876] For this version of Ps. xlv. 1, see our Anti-Marcion, p. 66, note 5, Edin. [7877] Ecce. [7878] Ps. ii. 7. [7879] In allusion to Ps. cx. 3 (Sept.) [7880] In allusion to Prov. viii. 22. [7881] Isa. xlii. 1. [7882] Isa. xlix. 6. [7883] Isa. lxi. 1 and Luke iv. 18. [7884] Ps. lxxi. 18. [7885] Ps. iii. 1. [7886] Sustinent. [7887] Ex. [7888] Ps. cx. 1. [7889] Tertullian reads Kurio instead of Kuro, "Cyrus." [7890] Isa. xlv. 1. [7891] Isa. liii. 1, 2. [7892] [See Elucidation III., and also cap. xxv. infra.] [7893] [See De Baptismo, cap. v. p. 344, Ed. Oehler, and note how often our author cites an important text, by half quotation, leaving the residue to the reader's memory, owing to the impetuosity of his genius and his style: "Monte decurrens velut amnis, imbres quem super notas aluere ripas fervet, etc."] __________________________________________________________________ Chapter XII.--Other Quotations from Holy Scripture Adduced in Proof of the Plurality of Persons in the Godhead. If the number of the Trinity also offends you, as if it were not connected in the simple Unity, I ask you how it is possible for a Being who is merely and absolutely One and Singular, to speak in plural phrase, saying, "Let us make man in our own image, and after our own likeness;" [7894] whereas He ought to have said, "Let me make man in my own image, and after my own likeness," as being a unique and singular Being? In the following passage, however, "Behold the man is become as one of us," [7895] He is either deceiving or amusing us in speaking plurally, if He is One only and singular. Or was it to the angels that He spoke, as the Jews interpret the passage, because these also acknowledge not the Son? Or was it because He was at once the Father, the Son, and the Spirit, that He spoke to Himself in plural terms, making Himself plural on that very account? Nay, it was because He had already His Son close at His side, as a second Person, His own Word, and a third Person also, the Spirit in the Word, that He purposely adopted the plural phrase, "Let us make;" and, "in our image;" and, "become as one of us." For with whom did He make man? and to whom did He make him like? (The answer must be), the Son on the one hand, who was one day to put on human nature; and the Spirit on the other, who was to sanctify man. With these did He then speak, in the Unity of the Trinity, as with His ministers and witnesses. In the following text also He distinguishes among the Persons: "So God created man in His own image; in the image of God created He him." [7896] Why say "image of God?" Why not "His own image" merely, if He was only one who was the Maker, and if there was not also One in whose image He made man? But there was One in whose image God was making man, that is to say, Christ's image, who, being one day about to become Man (more surely and more truly so), had already caused the man to be called His image, who was then going to be formed of clay--the image and similitude of the true and perfect Man. But in respect of the previous works of the world what says the Scripture? Its first statement indeed is made, when the Son has not yet appeared: "And God said, Let there be light, and there was light." [7897] Immediately there appears the Word, "that true light, which lighteth man on his coming into the world," [7898] and through Him also came light upon the world. [7899] From that moment God willed creation to be effected in the Word, Christ being present and ministering unto Him: and so God created. And God said, "Let there be a firmament,...and God made the firmament;" [7900] and God also said, "Let there be lights (in the firmament); and so God made a greater and a lesser light." [7901] But all the rest of the created things did He in like manner make, who made the former ones--I mean the Word of God, "through whom all things were made, and without whom nothing was made." [7902] Now if He too is God, according to John, (who says,) "The Word was God," [7903] then you have two Beings--One that commands that the thing be made, and the Other that executes the order and creates. In what sense, however, you ought to understand Him to be another, I have already explained, on the ground of Personality, not of Substance--in the way of distinction, not of division. [7904] But although I must everywhere hold one only substance in three coherent and inseparable (Persons), yet I am bound to acknowledge, from the necessity of the case, that He who issues a command is different from Him who executes it. For, indeed, He would not be issuing a command if He were all the while doing the work Himself, while ordering it to be done by the second. [7905] But still He did issue the command, although He would not have intended to command Himself if He were only one; or else He must have worked without any command, because He would not have waited to command Himself. __________________________________________________________________ [7894] Gen. i. 26. [7895] Gen. iii. 22. [7896] Gen. i. 27. [7897] Gen. i. 3. [7898] John i. 9. [7899] Mundialis lux. [7900] Gen. i. 6, 7. [7901] Gen. i. 14, 16. [7902] John i. 3. [7903] John i. 1. [7904] [Kaye thinks the Athanasian hymn (so called) was composed by one who had this treatise always in mind. See p. 526.] [7905] Per eum. __________________________________________________________________ Chapter XIII.--The Force of Sundry Passages of Scripture Illustrated in Relation to the Plurality of Persons and Unity of Substance. There is No Polytheism Here, Since the Unity is Insisted on as a Remedy Against Polytheism. Well then, you reply, if He was God who spoke, and He was also God who created, at this rate, one God spoke and another created; (and thus) two Gods are declared. If you are so venturesome and harsh, reflect a while; and that you may think the better and more deliberately, listen to the psalm in which Two are described as God: "Thy throne, O God, is for ever and ever; the sceptre of Thy kingdom is a sceptre of righteousness. Thou hast loved righteousness, and hated iniquity: therefore God, even Thy God, hath anointed Thee or made Thee His Christ." [7906] Now, since He here speaks to God, and affirms that God is anointed by God, He must have affirmed that Two are God, by reason of the sceptre's royal power. Accordingly, Isaiah also says to the Person of Christ: "The Sabæans, men of stature, shall pass over to Thee; and they shall follow after Thee, bound in fetters; and they shall worship Thee, because God is in Thee: for Thou art our God, yet we knew it not; Thou art the God of Israel." [7907] For here too, by saying, "God is in Thee," and "Thou art God," he sets forth Two who were God: (in the former expression in Thee, he means) in Christ, and (in the other he means) the Holy Ghost. That is a still grander statement which you will find expressly made in the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God." [7908] There was One "who was," and there was another "with whom" He was. But I find in Scripture the name Lord also applied to them Both: "The Lord said unto my Lord, Sit Thou on my right hand." [7909] And Isaiah says this: "Lord, who hath believed our report, and to whom is the arm of the Lord revealed?" [7910] Now he would most certainly have said Thine Arm, if he had not wished us to understand that the Father is Lord, and the Son also is Lord. A much more ancient testimony we have also in Genesis: "Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven." [7911] Now, either deny that this is Scripture; or else (let me ask) what sort of man you are, that you do not think words ought to be taken and understood in the sense in which they are written, especially when they are not expressed in allegories and parables, but in determinate and simple declarations? If, indeed, you follow those who did not at the time endure the Lord when showing Himself to be the Son of God, because they would not believe Him to be the Lord, then (I ask you) call to mind along with them the passage where it is written, "I have said, Ye are gods, and ye are children of the Most High;" [7912] and again, "God standeth in the congregation of gods;" [7913] in order that, if the Scripture has not been afraid to designate as gods human beings, who have become sons of God by faith, you may be sure that the same Scripture has with greater propriety conferred the name of the Lord on the true and one only Son of God. Very well! you say, I shall challenge you to preach from this day forth (and that, too, on the authority of these same Scriptures) two Gods and two Lords, consistently with your views. God forbid, (is my reply). For we, who by the grace of God possess an insight into both the times and the occasions of the Sacred Writings, especially we who are followers of the Paraclete, not of human teachers, do indeed definitively declare that Two Beings are God, the Father and the Son, and, with the addition of the Holy Spirit, even Three, according to the principle of the divine economy, which introduces number, in order that the Father may not, as you perversely infer, be Himself believed to have been born and to have suffered, which it is not lawful to believe, forasmuch as it has not been so handed down. That there are, however, two Gods or two Lords, is a statement which at no time proceeds out of our mouth: not as if it were untrue that the Father is God, and the Son is God, and the Holy Ghost is God, and each is God; but because in earlier times Two were actually spoken of as God, and two as Lord, that when Christ should come He might be both acknowledged as God and designated as Lord, being the Son of Him who is both God and Lord. Now, if there were found in the Scriptures but one Personality of Him who is God and Lord, Christ would justly enough be inadmissible to the title of God and Lord: for (in the Scriptures) there was declared to be none other than One God and One Lord, and it must have followed that the Father should Himself seem to have come down (to earth), inasmuch as only One God and One Lord was ever read of (in the Scriptures), and His entire Economy would be involved in obscurity, which has been planned and arranged with so clear a foresight in His providential dispensation as matter for our faith. As soon, however, as Christ came, and was recognised by us as the very Being who had from the beginning [7914] caused plurality [7915] (in the Divine Economy), being the second from the Father, and with the Spirit the third, and Himself declaring and manifesting the Father more fully (than He had ever been before), the title of Him who is God and Lord was at once restored to the Unity (of the Divine Nature), even because the Gentiles would have to pass from the multitude of their idols to the One Only God, in order that a difference might be distinctly settled between the worshippers of One God and the votaries of polytheism. For it was only right that Christians should shine in the world as "children of light," adoring and invoking Him who is the One God and Lord as "the light of the world." Besides, if, from that perfect knowledge [7916] which assures us that the title of God and Lord is suitable both to the Father, and to the Son, and to the Holy Ghost, we were to invoke a plurality of gods and lords, we should quench our torches, and we should become less courageous to endure the martyr's sufferings, from which an easy escape would everywhere lie open to us, as soon as we swore by a plurality of gods and lords, as sundry heretics do, who hold more gods than One. I will therefore not speak of gods at all, nor of lords, but I shall follow the apostle; so that if the Father and the Son, are alike to be invoked, I shall call the Father "God," and invoke Jesus Christ as "Lord." [7917] But when Christ alone (is mentioned), I shall be able to call Him "God," as the same apostle says: "Of whom is Christ, who is over all, God blessed for ever." [7918] For I should give the name of "sun" even to a sunbeam, considered in itself; but if I were mentioning the sun from which the ray emanates, I certainly should at once withdraw the name of sun from the mere beam. For although I make not two suns, still I shall reckon both the sun and its ray to be as much two things and two forms [7919] of one undivided substance, as God and His Word, as the Father and the Son. __________________________________________________________________ [7906] Ps. xlv. 6, 7. [7907] Isa. xlv. 14, 15 (Sept.). [7908] John i. 1. [7909] Ps. cx. 1. [7910] Isa. liii. 1. [7911] Gen. xix. 24. [7912] Ps. lxxxii. 6. [7913] Ver. 1. [7914] Retro. [7915] Numerum. [7916] Conscientia. [7917] Rom. i. 7. [7918] Rom. ix. 5. [7919] Species. __________________________________________________________________ Chapter XIV.--The Natural Invisibility of the Father, and the Visibility of the Son Witnessed in Many Passages of the Old Testament. Arguments of Their Distinctness, Thus Supplied. Moreover, there comes to our aid, when we insist upon the Father and the Son as being Two, that regulating principle which has determined God to be invisible. When Moses in Egypt desired to see the face of the Lord, saying, "If therefore I have found grace in Thy sight, manifest Thyself unto me, that I may see Thee and know Thee," [7920] God said, "Thou canst not see my face; for there shall no man see me, and live:" [7921] in other words, he who sees me shall die. Now we find that God has been seen by many persons, and yet that no one who saw Him died (at the sight). The truth is, they saw God according to the faculties of men, but not in accordance with the full glory of the Godhead. For the patriarchs are said to have seen God (as Abraham and Jacob), and the prophets (as, for instance Isaiah and Ezekiel), and yet they did not die. Either, then, they ought to have died, since they had seen Him--for (the sentence runs), "No man shall see God, and live;" or else if they saw God, and yet did not die, the Scripture is false in stating that God said, "If a man see my face, he shall not live." Either way, the Scripture misleads us, when it makes God invisible, and when it produces Him to our sight. Now, then, He must be a different Being who was seen, because of one who was seen it could not be predicated that He is invisible. It will therefore follow, that by Him who is invisible we must understand the Father in the fulness of His majesty, while we recognise the Son as visible by reason of the dispensation of His derived existence; [7922] even as it is not permitted us to contemplate the sun, in the full amount of his substance which is in the heavens, but we can only endure with our eyes a ray, by reason of the tempered condition of this portion which is projected from him to the earth. Here some one on the other side may be disposed to contend that the Son is also invisible as being the Word, and as being also the Spirit; [7923] and, while claiming one nature for the Father and the Son, to affirm that the Father is rather One and the Same Person with the Son. But the Scripture, as we have said, maintains their difference by the distinction it makes between the Visible and the Invisible. They then go on to argue to this effect, that if it was the Son who then spake to Moses, He must mean it of Himself that His face was visible to no one, because He was Himself indeed the invisible Father in the name of the Son. And by this means they will have it that the Visible and the Invisible are one and the same, just as the Father and the Son are the same; (and this they maintain) because in a preceding passage, before He had refused (the sight of) His face to Moses, the Scripture informs us that "the Lord spake face to face with Moses, even as a man speaketh unto his friend;" [7924] just as Jacob also says, "I have seen God face to face." [7925] Therefore the Visible and the Invisible are one and the same; and both being thus the same, it follows that He is invisible as the Father, and visible as the Son. As if the Scripture, according to our exposition of it, were inapplicable to the Son, when the Father is set aside in His own invisibility. We declare, however, that the Son also, considered in Himself (as the Son), is invisible, in that He is God, and the Word and Spirit of God; but that He was visible before the days of His flesh, in the way that He says to Aaron and Miriam, "And if there shall be a prophet amongst you, I will make myself known to him in a vision, and will speak to him in a dream; not as with Moses, with whom I shall speak mouth to mouth, even apparently, that is to say, in truth, and not enigmatically," that is to say, in image; [7926] as the apostle also expresses it, "Now we see through a glass, darkly (or enigmatically), but then face to face." [7927] Since, therefore, He reserves to some future time His presence and speech face to face with Moses--a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel, "Moses appeared talking with Jesus" [7928] --it is evident that in early times it was always in a glass, (as it were,) and an enigma, in vision and dream, that God, I mean the Son of God, appeared--to the prophets and the patriarchs, as also to Moses indeed himself. And even if the Lord did possibly [7929] speak with him face to face, yet it was not as man that he could behold His face, unless indeed it was in a glass, (as it were,) and by enigma. Besides, if the Lord so spake with Moses, that Moses actually discerned His face, eye to eye, [7930] how comes it to pass that immediately afterwards, on the same occasion, he desires to see His face, [7931] which he ought not to have desired, because he had already seen it? And how, in like manner, does the Lord also say that His face cannot be seen, because He had shown it, if indeed He really had, (as our opponents suppose). Or what is that face of God, the sight of which is refused, if there was one which was visible to man? "I have seen God," says Jacob, "face to face, and my life is preserved." [7932] There ought to be some other face which kills if it be only seen. Well, then, was the Son visible? (Certainly not, [7933] ) although He was the face of God, except only in vision and dream, and in a glass and enigma, because the Word and Spirit (of God) cannot be seen except in an imaginary form. But, (they say,) He calls the invisible Father His face. For who is the Father? Must He not be the face of the Son, by reason of that authority which He obtains as the begotten of the Father? For is there not a natural propriety in saying of some personage greater (than yourself), That man is my face; he gives me his countenance? "My Father," says Christ, "is greater than I." [7934] Therefore the Father must be the face of the Son. For what does the Scripture say? "The Spirit of His person is Christ the Lord." [7935] As therefore Christ is the Spirit of the Father's person, there is good reason why, in virtue indeed of the unity, the Spirit of Him to whose person He belonged--that is to say, the Father--pronounced Him to be His "face." Now this, to be sure, is an astonishing thing, that the Father can be taken to be the face of the Son, when He is His head; for "the head of Christ is God." [7936] __________________________________________________________________ [7920] Ex. xxxiii. 13. [7921] Ver. 20. [7922] Pro modulo derivationis. [7923] Spiritus here is the divine nature of Christ. [7924] Ex. xxxiii. 11. [7925] Gen. xxxii. 30. [7926] Num. xii. 6-8. [7927] 1 Cor. xiii. 12. [7928] Mark ix. 4; Matt. xvii. 3. [7929] Si forte. [7930] Cominus sciret. [7931] Comp. ver. 13 with ver. 11 of Ex. xxxiii. [7932] Gen. xxii. 30. [7933] Involved in the nunquid. [7934] John xiv. 28. [7935] Lam. iv. 20. Tertullian reads, "Spiritus personæ ejus Christus Dominus." This varies only in the pronoun from the Septuagint, which runs, Pneuma prosopou hemon Christos Kurios. According to our A.V., "the breath of our nostrils, the anointed of the Lord" (or, "our anointed Lord"), allusion is made, in the destruction of Jerusalem by the Babylonians, to the capture of the king--the last of David's line, "as an anointed prince." Comp. Jer. lii. 9. [7936] 1 Cor. xi. 3. __________________________________________________________________ Chapter XV.--New Testament Passages Quoted. They Attest the Same Truth of the Son's Visibility Contrasted with the Father's Invisibility. If I fail in resolving this article (of our faith) by passages which may admit of dispute [7937] out of the Old Testament, I will take out of the New Testament a confirmation of our view, that you may not straightway attribute to the Father every possible (relation and condition) which I ascribe to the Son. Behold, then, I find both in the Gospels and in the (writings of the) apostles a visible and an invisible God (revealed to us), under a manifest and personal distinction in the condition of both. There is a certain emphatic saying by John: "No man hath seen God at any time;" [7938] meaning, of course, at any previous time. But he has indeed taken away all question of time, by saying that God had never been seen. The apostle confirms this statement; for, speaking of God, he says, "Whom no man hath seen, nor can see;" [7939] because the man indeed would die who should see Him. [7940] But the very same apostles testify that they had both seen and "handled" Christ. [7941] Now, if Christ is Himself both the Father and the Son, how can He be both the Visible and the Invisible? In order, however, to reconcile this diversity between the Visible and the Invisible, will not some one on the other side argue that the two statements are quite correct: that He was visible indeed in the flesh, but was invisible before His appearance in the flesh; so that He who as the Father was invisible before the flesh, is the same as the Son who was visible in the flesh? If, however, He is the same who was invisible before the incarnation, how comes it that He was actually seen in ancient times before (coming in) the flesh? And by parity of reasoning, if He is the same who was visible after (coming in) the flesh, how happens it that He is now declared to be invisible by the apostles? How, I repeat, can all this be, unless it be that He is one, who anciently was visible only in mystery and enigma, and became more clearly visible by His incarnation, even the Word who was also made flesh; whilst He is another whom no man has seen at any time, being none else than the Father, even Him to whom the Word belongs? Let us, in short, examine who it is whom the apostles saw. "That," says John, "which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life." [7942] Now the Word of life became flesh, and was heard, and was seen, and was handled, because He was flesh who, before He came in the flesh, was the "Word in the beginning with God" the Father, [7943] and not the Father with the Word. For although the Word was God, yet was He with God, because He is God of God; and being joined to the Father, is with the Father. [7944] "And we have seen His glory, the glory as of the only begotten of the Father;" [7945] that is, of course, (the glory) of the Son, even Him who was visible, and was glorified by the invisible Father. And therefore, inasmuch as he had said that the Word of God was God, in order that he might give no help to the presumption of the adversary, (which pretended) that he had seen the Father Himself and in order to draw a distinction between the invisible Father and the visible Son, he makes the additional assertion, ex abundanti as it were: "No man hath seen God at any time." [7946] What God does he mean? The Word? But he has already said: "Him we have seen and heard, and our hands have handled the Word of life." Well, (I must again ask,) what God does he mean? It is of course the Father, with whom was the Word, the only begotten Son, who is in the bosom of the Father, and has Himself declared Him. [7947] He was both heard and seen and, that He might not be supposed to be a phantom, was actually handled. Him, too, did Paul behold; but yet he saw not the Father. "Have I not," he says, "seen Jesus Christ our Lord?" [7948] Moreover, he expressly called Christ God, saying: "Of whom are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever." [7949] He shows us also that the Son of God, which is the Word of God, is visible, because He who became flesh was called Christ. Of the Father, however, he says to Timothy: "Whom none among men hath seen, nor indeed can see;" and he accumulates the description in still ampler terms: "Who only hath immortality, and dwelleth in the light which no man can approach unto." [7950] It was of Him, too, that he had said in a previous passage: "Now unto the King eternal, immortal, invisible, to the only God;" [7951] so that we might apply even the contrary qualities to the Son Himself--mortality, accessibility--of whom the apostle testifies that "He died according to the Scriptures," [7952] and that "He was seen by himself last of all," [7953] --by means, of course, of the light which was accessible, although it was not without imperilling his sight that he experienced that light. [7954] A like danger to which also befell Peter, and John, and James, (who confronted not the same light) without risking the loss of their reason and mind; and if they, who were unable to endure the glory of the Son, [7955] had only seen the Father, they must have died then and there: "For no man shall see God, and live." [7956] This being the case, it is evident that He was always seen from the beginning, who became visible in the end; and that He, (on the contrary,) was not seen in the end who had never been visible from the beginning; and that accordingly there are two--the Visible and the Invisible. It was the Son, therefore, who was always seen, and the Son who always conversed with men, and the Son who has always worked by the authority and will of the Father; because "the Son can do nothing of Himself, but what He seeth the Father do" [7957] --"do" that is, in His mind and thought. [7958] For the Father acts by mind and thought; whilst the Son, who is in the Father's mind and thought, [7959] gives effect and form to what He sees. Thus all things were made by the Son, and without Him was not anything made. [7960] __________________________________________________________________ [7937] Quæstionibus. [7938] John i. 18. [7939] 1 Tim. vi. 16. [7940] Ex. xxxiii. 20; Deut. v. 26; Judg. xiii. 22. [7941] 1 John i. 1. [7942] 1 John i. 1. [7943] John i. 1, 2. [7944] Quia cum Patre apud Patrem. [7945] John i. 14. [7946] 1 John iv. 12. [7947] John i. 18. [7948] 1 Cor. ix. 1. [7949] Rom. ix. 5. [7950] 1 Tim. vi. 16. [7951] 1 Tim. i. 17. [7952] 1 Cor. xv. 3. [7953] Ver. 8. [7954] Acts xxii. 11. [7955] Matt. xvii. 6; Mark ix. 6. [7956] Ex. xxxiii. 20. [7957] John v. 19. [7958] In sensu. [7959] The reading is, "in Patris sensu;" another reading substitutes "sinu" for "sensu;" q.d. "the Father's bosom." [7960] John i. 3. __________________________________________________________________ Chapter XVI.--Early Manifestations of the Son of God, as Recorded in the Old Testament; Rehearsals of His Subsequent Incarnation. But you must not suppose that only the works which relate to the (creation of the) world were made by the Son, but also whatsoever since that time has been done by God. For "the Father who loveth the Son, and hath given all things into His hand," [7961] loves Him indeed from the beginning, and from the very first has handed all things over to Him. Whence it is written, "From the beginning the Word was with God, and the Word was God;" [7962] to whom "is given by the Father all power in heaven and on earth." [7963] "The Father judgeth no man, but hath committed all judgment to the Son" [7964] --from the very beginning even. For when He speaks of all power and all judgment, and says that all things were made by Him, and all things have been delivered into His hand, He allows no exception (in respect) of time, because they would not be all things unless they were the things of all time. It is the Son, therefore, who has been from the beginning administering judgment, throwing down the haughty tower, and dividing the tongues, punishing the whole world by the violence of waters, raining upon Sodom and Gomorrah fire and brimstone, as the Lord from the Lord. For He it was who at all times came down to hold converse with men, from Adam on to the patriarchs and the prophets, in vision, in dream, in mirror, in dark saying; ever from the beginning laying the foundation of the course of His dispensations, which He meant to follow out to the very last. Thus was He ever learning even as God to converse with men upon earth, being no other than the Word which was to be made flesh. But He was thus learning (or rehearsing), in order to level for us the way of faith, that we might the more readily believe that the Son of God had come down into the world, if we knew that in times past also something similar had been done. [7965] For as it was on our account and for our learning that these events are described in the Scriptures, so for our sakes also were they done--(even ours, I say), "upon whom the ends of the world are come." [7966] In this way it was that even then He knew full well what human feelings and affections were, intending as He always did to take upon Him man's actual component substances, body and soul, making inquiry of Adam (as if He were ignorant), [7967] "Where art thou, Adam?" [7968] --repenting that He had made man, as if He had lacked foresight; [7969] tempting Abraham, as if ignorant of what was in man; offended with persons, and then reconciled to them; and whatever other (weaknesses and imperfections) the heretics lay hold of (in their assumptions) as unworthy of God, in order to discredit the Creator, not considering that these circumstances are suitable enough for the Son, who was one day to experience even human sufferings--hunger and thirst, and tears, and actual birth and real death, and in respect of such a dispensation "made by the Father a little less than the angels." [7970] But the heretics, you may be sure, will not allow that those things are suitable even to the Son of God, which you are imputing to the very Father Himself, when you pretend [7971] that He made Himself less (than the angels) on our account; whereas the Scripture informs us that He who was made less was so affected by another, and not Himself by Himself. What, again, if He was One who was "crowned with glory and honour," and He Another by whom He was so crowned, [7972] --the Son, in fact, by the Father? Moreover, how comes it to pass, that the Almighty Invisible God, "whom no man hath seen nor can see; He who dwelleth in light unapproachable;" [7973] "He who dwelleth not in temples made with hands;" [7974] "from before whose sight the earth trembles, and the mountains melt like wax;" [7975] who holdeth the whole world in His hand "like a nest;" [7976] "whose throne is heaven, and earth His footstool;" [7977] in whom is every place, but Himself is in no place; who is the utmost bound of the universe;--how happens it, I say, that He (who, though) the Most High, should yet have walked in paradise towards the cool of the evening, in quest of Adam; and should have shut up the ark after Noah had entered it; and at Abraham's tent should have refreshed Himself under an oak; and have called to Moses out of the burning bush; and have appeared as "the fourth" in the furnace of the Babylonian monarch (although He is there called the Son of man),--unless all these events had happened as an image, as a mirror, as an enigma (of the future incarnation)? Surely even these things could not have been believed even of the Son of God, unless they had been given us in the Scriptures; possibly also they could not have been believed of the Father, even if they had been given in the Scriptures, since these men bring Him down into Mary's womb, and set Him before Pilate's judgment-seat, and bury Him in the sepulchre of Joseph. Hence, therefore, their error becomes manifest; for, being ignorant that the entire order of the divine administration has from the very first had its course through the agency of the Son, they believe that the Father Himself was actually seen, and held converse with men, and worked, and was athirst, and suffered hunger (in spite of the prophet who says: "The everlasting God, the Lord, the Creator of the ends of the earth, shall never thirst at all, nor be hungry;" [7978] much more, shall neither die at any time, nor be buried!), and therefore that it was uniformly one God, even the Father, who at all times did Himself the things which were really done by Him through the agency of the Son. __________________________________________________________________ [7961] John iii. 35. Tertullian reads the last clause (according to Oehler), "in sinu ejus," q.d. "to Him who is in His bosom." [7962] John i. 1. [7963] Matt. xxviii. 18. [7964] John v. 22. [7965] See our Anti-Marcion, p. 112, note 10. Edin. [7966] Comp. 1 Cor. x. 11. [7967] See the treatise, Against Marcion. ii. 25, supra. [7968] Gen. iii. 9. [7969] Gen. vi. 6. [7970] Ps. viii. 6. [7971] Quasi. [7972] Ps. viii. 6. [7973] 1 Tim. vi. 16. [7974] Acts xvii. 24. [7975] Joel ii. 10; Ps. xcvii. 5. [7976] Isa. x. 14. [7977] Isa. lxvi. 1. [7978] Isa. xl. 28. __________________________________________________________________ Chapter XVII.--Sundry August Titles, Descriptive of Deity, Applied to the Son, Not, as Praxeas Would Have It, Only to the Father. They more readily supposed that the Father acted in the Son's name, than that the Son acted in the Father's; although the Lord says Himself, "I am come in my Father's name;" [7979] and even to the Father He declares, "I have manifested Thy name unto these men;" [7980] whilst the Scripture likewise says, "Blessed is He that cometh in the name of the Lord," [7981] that is to say, the Son in the Father's name. And as for the Father's names, God Almighty, the Most High, the Lord of hosts, the King of Israel, the "One that is," we say (for so much do the Scriptures teach us) that they belonged suitably to the Son also, and that the Son came under these designations, and has always acted in them, and has thus manifested them in Himself to men. "All things," says He, "which the Father hath are mine." [7982] Then why not His names also? When, therefore, you read of Almighty God, and the Most High, and the God of hosts, and the King of Israel, the "One that is," consider whether the Son also be not indicated by these designations, who in His own right is God Almighty, in that He is the Word of Almighty God, and has received power over all; is the Most High, in that He is "exalted at the right hand of God," as Peter declares in the Acts; [7983] is the Lord of hosts, because all things are by the Father made subject to Him; is the King of Israel because to Him has especially been committed the destiny of that nation; and is likewise "the One that is," because there are many who are called Sons, but are not. As to the point maintained by them, that the name of Christ belongs also to the Father, they shall hear (what I have to say) in the proper place. Meanwhile, let this be my immediate answer to the argument which they adduce from the Revelation of John: "I am the Lord which is, and which was, and which is to come, the Almighty;" [7984] and from all other passages which in their opinion make the designation of Almighty God unsuitable to the Son. As if, indeed, He which is to come were not almighty; whereas even the Son of the Almighty is as much almighty as the Son of God is God. __________________________________________________________________ [7979] John v. 43. [7980] John xvii. 6. [7981] Ps. cxviii. 26. [7982] John xvi. 15. [7983] Acts ii. 22. [7984] Rev. i. 8. __________________________________________________________________ Chapter XVIII.--The Designation of the One God in the Prophetic Scriptures. Intended as a Protest Against Heathen Idolatry, It Does Not Preclude the Correlative Idea of the Son of God. The Son is in the Father. But what hinders them from readily perceiving this community of the Father's titles in the Son, is the statement of Scripture, whenever it determines God to be but One; as if the selfsame Scripture had not also set forth Two both as God and Lord, as we have shown above. [7985] Their argument is: Since we find Two and One, therefore Both are One and the Same, both Father and Son. Now the Scripture is not in danger of requiring the aid of any one's argument, lest it should seem to be self-contradictory. It has a method of its own, both when it sets forth one only God, and also when it shows that there are Two, Father and Son; and is consistent with itself. It is clear that the Son is mentioned by it. For, without any detriment to the Son, it is quite possible for it to have rightly determined that God is only One, to whom the Son belongs; since He who has a Son ceases not on that account to exist,--Himself being One only, that is, on His own account, whenever He is named without the Son. And He is named without the Son whensoever He is defined as the principle (of Deity) in the character of "its first Person," which had to be mentioned before the name of the Son; because it is the Father who is acknowledged in the first place, and after the Father the Son is named. Therefore "there is one God," the Father, "and without Him there is none else." [7986] And when He Himself makes this declaration, He denies not the Son, but says that there is no other God; and the Son is not different from the Father. Indeed, if you only look carefully at the contexts which follow such statements as this, you will find that they nearly always have distinct reference to the makers of idols and the worshippers thereof, with a view to the multitude of false gods being expelled by the unity of the Godhead, which nevertheless has a Son; and inasmuch as this Son is undivided and inseparable from the Father, so is He to be reckoned as being in the Father, even when He is not named. The fact is, if He had named Him expressly, He would have separated Him, saying in so many words: "Beside me there is none else, except my Son." In short He would have made His Son actually another, after excepting Him from others. Suppose the sun to say, "I am the Sun, and there is none other besides me, except my ray," would you not have remarked how useless was such a statement, as if the ray were not itself reckoned in the sun? He says, then, that there is no God besides Himself in respect of the idolatry both of the Gentiles as well as of Israel; nay, even on account of our heretics also, who fabricate idols with their words, just as the heathen do with their hands; that is to say, they make another God and another Christ. When, therefore, He attested His own unity, the Father took care of the Son's interests, that Christ should not be supposed to have come from another God, but from Him who had already said, "I am God and there is none other beside me," [7987] who shows us that He is the only God, but in company with His Son, with whom "He stretcheth out the heavens alone." [7988] __________________________________________________________________ [7985] See above ch. xiii. p. 607. [7986] Isa. xlv. 5. [7987] Isa. xlv. 5, 18; xliv. 6. [7988] Isa. xliv. 24. __________________________________________________________________ Chapter XIX.--The Son in Union with the Father in the Creation of All Things. This Union of the Two in Co-Operation is Not Opposed to the True Unity of God. It is Opposed Only to Praxeas' Identification Theory. But this very declaration of His they will hastily pervert into an argument of His singleness. "I have," says He, "stretched out the heaven alone." Undoubtedly alone as regards all other powers; and He thus gives a premonitory evidence against the conjectures of the heretics, who maintain that the world was constructed by various angels and powers, who also make the Creator Himself to have been either an angel or some subordinate agent sent to form external things, such as the constituent parts of the world, but who was at the same time ignorant of the divine purpose. If, now, it is in this sense that He stretches out the heavens alone, how is it that these heretics assume their position so perversely, as to render inadmissible the singleness of that Wisdom which says, "When He prepared the heaven, I was present with Him?" [7989] --even though the apostle asks, "Who hath known the mind of the Lord, or who hath been His counsellor?" [7990] meaning, of course, to except that wisdom which was present with Him. [7991] In Him, at any rate, and with Him, did (Wisdom) construct the universe, He not being ignorant of what she was making. "Except Wisdom," however, is a phrase of the same sense exactly as "except the Son," who is Christ, "the Wisdom and Power of God," [7992] according to the apostle, who only knows the mind of the Father. "For who knoweth the things that be in God, except the Spirit which is in Him?" [7993] Not, observe, without Him. There was therefore One who caused God to be not alone, except "alone" from all other gods. But (if we are to follow the heretics), the Gospel itself will have to be rejected, because it tells us that all things were made by God through the Word, without whom nothing was made. [7994] And if I am not mistaken, there is also another passage in which it is written: "By the Word of the Lord were the heavens made, and all the hosts of them by His Spirit." [7995] Now this Word, the Power of God and the Wisdom of God, must be the very Son of God. So that, if (He did) all things by the Son, He must have stretched out the heavens by the Son, and so not have stretched them out alone, except in the sense in which He is "alone" (and apart) from all other gods. Accordingly He says, concerning the Son, immediately afterwards: "Who else is it that frustrateth the tokens of the liars, and maketh diviners mad, turning wise men backward, and making their knowledge foolish, and confirming the words [7996] of His Son?" [7997] --as, for instance, when He said, "This is my beloved Son, in whom I am well pleased; hear ye Him." [7998] By thus attaching the Son to Himself, He becomes His own interpreter in what sense He stretched out the heavens alone, meaning alone with His Son, even as He is one with His Son. The utterance, therefore, will be in like manner the Son's, "I have stretched out the heavens alone," [7999] because by the Word were the heavens established. [8000] Inasmuch, then, as the heaven was prepared when Wisdom was present in the Word, and since all things were made by the Word, it is quite correct to say that even the Son stretched out the heaven alone, because He alone ministered to the Father's work. It must also be He who says, "I am the First, and to all futurity I AM." [8001] The Word, no doubt, was before all things. "In the beginning was the Word;" [8002] and in that beginning He was sent forth [8003] by the Father. The Father, however, has no beginning, as proceeding from none; nor can He be seen, since He was not begotten. He who has always been alone could never have had order or rank. Therefore, if they have determined that the Father and the Son must be regarded as one and the same, for the express purpose of vindicating the unity of God, that unity of His is preserved intact; for He is one, and yet He has a Son, who is equally with Himself comprehended in the same Scriptures. Since they are unwilling to allow that the Son is a distinct Person, second from the Father, lest, being thus second, He should cause two Gods to be spoken of, we have shown above [8004] that Two are actually described in Scripture as God and Lord. And to prevent their being offended at this fact, we give a reason why they are not said to be two Gods and two Lords, but that they are two as Father and Son; and this not by severance of their substance, but from the dispensation wherein we declare the Son to be undivided and inseparable from the Father,--distinct in degree, not in state. And although, when named apart, He is called God, He does not thereby constitute two Gods, but one; and that from the very circumstance that He is entitled to be called God, from His union with the Father. __________________________________________________________________ [7989] Prov. viii. 27. [7990] Rom. xi. 34. [7991] Prov. viii. 30. [7992] 1 Cor. i. 24. [7993] 1 Cor ii. 11. [7994] John i. 3. [7995] Ps. xxxiii. 6. [7996] Isa. xliv. 25. [7997] On this reading, see our Anti-Marcion, p. 207, note 9. Edin. [7998] Matt. iii. 17. [7999] Isa. xliv. 24. [8000] Ps. xxxiii. 6. [8001] Isa. xli. 4 (Sept.). [8002] John i. 1. [8003] Prolatus. [8004] See ch. xiii. p. 107. __________________________________________________________________ Chapter XX.--The Scriptures Relied on by Praxeas to Support His Heresy But Few. They are Mentioned by Tertullian. But I must take some further pains to rebut their arguments, when they make selections from the Scriptures in support of their opinion, and refuse to consider the other points, which obviously maintain the rule of faith without any infraction of the unity of the Godhead, and with the full admission [8005] of the Monarchy. For as in the Old Testament Scriptures they lay hold of nothing else than, "I am God, and beside me there is no God;" [8006] so in the Gospel they simply keep in view the Lord's answer to Philip, "I and my Father are one;" [8007] and, "He that hath seen me hath seen the Father; and I am in the Father, and the Father in me." [8008] They would have the entire revelation of both Testaments yield to these three passages, whereas the only proper course is to understand the few statements in the light of the many. But in their contention they only act on the principle of all heretics. For, inasmuch as only a few testimonies are to be found (making for them) in the general mass, they pertinaciously set off the few against the many, and assume the later against the earlier. The rule, however, which has been from the beginning established for every case, gives its prescription against the later assumptions, as indeed it also does against the fewer. __________________________________________________________________ [8005] Sonitu. [8006] Isa. xlv. 5. [8007] John x. 30. [8008] John xiv. 9, 10. __________________________________________________________________ Chapter XXI.--In This and the Four Following Chapters It is Shewn, by a Minute Analysis of St. John's Gospel, that the Father and Son are Constantly Spoken of as Distinct Persons. Consider, therefore, how many passages present their prescriptive authority to you in this very Gospel before this inquiry of Philip, and previous to any discussion on your part. And first of all there comes at once to hand the preamble of John to his Gospel, which shows us what He previously was who had to become flesh. "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God: all things were made by Him, and without Him was nothing made." [8009] Now, since these words may not be taken otherwise than as they are written, there is without doubt shown to be One who was from the beginning, and also One with whom He always was: one the Word of God, the other God (although the Word is also God, but God regarded as the Son of God, not as the Father); One through whom were all things, Another by whom were all things. But in what sense we call Him Another we have already often described. In that we called Him Another, we must needs imply that He is not identical--not identical indeed, yet not as if separate; Other by dispensation, not by division. He, therefore, who became flesh was not the very same as He from whom the Word came. "His glory was beheld--the glory as of the only-begotten of the Father;" [8010] not, (observe,) as of the Father. He "declared" (what was in) "the bosom of the Father alone;" [8011] the Father did not divulge the secrets of His own bosom. For this is preceded by another statement: "No man hath seen God at any time." [8012] Then, again, when He is designated by John (the Baptist) as "the Lamb of God," [8013] He is not described as Himself the same with Him of whom He is the beloved Son. He is, no doubt, ever the Son of God, but yet not He Himself of whom He is the Son. This (divine relationship) Nathanæl at once recognised in Him, [8014] even as Peter did on another occasion: "Thou art the Son of God." [8015] And He affirmed Himself that they were quite right in their convictions; for He answered Nathanæl: "Because I said, I saw thee under the fig-tree, therefore dost thou believe?" [8016] And in the same manner He pronounced Peter to be "blessed," inasmuch as "flesh and blood had not revealed it to him"--that he had perceived the Father--"but the Father which is in heaven." [8017] By asserting all this, He determined the distinction which is between the two Persons: that is, the Son then on earth, whom Peter had confessed to be the Son of God; and the Father in heaven, who had revealed to Peter the discovery which he had made, that Christ was the Son of God. When He entered the temple, He called it "His Father's house," [8018] speaking as the Son. In His address to Nicodemus He says: "So God loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." [8019] And again: "For God sent not His Son into the world to condemn the world, but that the world through Him might be saved. He that believeth on Him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God." [8020] Moreover, when John (the Baptist) was asked what he happened to know of Jesus, he said: "The Father loveth the Son, and hath given all things into His hand. He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him." [8021] Whom, indeed, did He reveal to the woman of Samaria? Was it not "the Messias which is called Christ?" [8022] And so He showed, of course, that He was not the Father, but the Son; and elsewhere He is expressly called "the Christ, the Son of God," [8023] and not the Father. He says, therefore," My meat is to do the will of Him that sent me, and to finish His work;" [8024] whilst to the Jews He remarks respecting the cure of the impotent man, "My Father worketh hitherto, and I work." [8025] "My Father and I"--these are the Son's words. And it was on this very account that "the Jews sought the more intently to kill Him, not only because He broke the Sabbath, but also because He said that God was His Father, thus making Himself equal with God. Then indeed did He answer and say unto them, The Son can do nothing of Himself, but what He seeth the Father do; for what things soever He doeth these also doeth the Son likewise. For the Father loveth the Son, and showeth Him all things that He Himself doeth; and He will also show Him greater works than these, that ye may marvel. For as the Father raiseth up the dead and quickeneth them, even so the Son also quickeneth whom He will. For the Father judgeth no man, but hath committed all judgment unto the Son, that all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father, who hath sent the Son. Verily, verily, I say unto you, He that heareth my words, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. Verily I say unto you, that the hour is coming, when the dead shall hear the voice of the Son of God; and when they have heard it, they shall live. For as the Father hath eternal life in Himself, so also hath He given to the Son to have eternal life in Himself; and He hath given Him authority to execute judgment also, because He is the Son of man" [8026] --that is, according to the flesh, even as He is also the Son of God through His Spirit. [8027] Afterwards He goes on to say: "But I have greater witness than that of John; for the works which the Father hath given me to finish--those very works bear witness of me that the Father hath sent me. And the Father Himself, which hath sent me, hath also borne witness of me." [8028] But He at once adds, "Ye have neither heard His voice at any time, nor seen His shape;" [8029] thus affirming that in former times it was not the Father, but the Son, who used to be seen and heard. Then He says at last: "I am come in my Father's name, and ye have not received me." [8030] It was therefore always the Son (of whom we read) under the designation of the Almighty and Most High God, and King, and Lord. To those also who inquired "what they should do to work the works of God," [8031] He answered, "This is the work of God, that ye believe on Him whom He hath sent." [8032] He also declares Himself to be "the bread which the Father sent from heaven;" [8033] and adds, that "all that the Father gave Him should come to Him, and that He Himself would not reject them, [8034] because He had come down from heaven not to do His own will, but the will of the Father; and that the will of the Father was that every one who saw the Son, and believed on Him, should obtain the life (everlasting,) and the resurrection at the last day. No man indeed was able to come to Him, except the Father attracted him; whereas every one who had heard and learnt of the Father came to Him." [8035] He goes on then expressly to say, "Not that any man hath seen the Father;" [8036] thus showing us that it was through the Word of the Father that men were instructed and taught. Then, when many departed from Him, [8037] and He turned to the apostles with the inquiry whether "they also would go away," [8038] what was Simon Peter's answer? "To whom shall we go? Thou hast the words of eternal life, and we believe that Thou art the Christ." [8039] (Tell me now, did they believe) Him to be the Father, or the Christ of the Father? __________________________________________________________________ [8009] John i. 1-3. [8010] John i. 14. [8011] Unius sinum Patris. Another reading makes: "He alone (unus) declared," etc. See John i. 18. [8012] John i. 18, first clause. [8013] John i. 29. [8014] John i. 49. [8015] Matt. xvi. 16. [8016] John i. 50. [8017] Matt. xvi. 17. [8018] John ii. 16. [8019] John iii. 16. [8020] John iii. 17, 18. [8021] John iii. 35, 36. [8022] John iv. 25. [8023] John xx. 31. [8024] John iv. 34. [8025] John v. 17. [8026] John v. 19-27. [8027] i.e. His divine nature. [8028] John v. 36, 37. [8029] Ver. 37. [8030] Ver. 43. [8031] John vi. 29. [8032] Ver. 30. [8033] Ver. 32. [8034] The expression is in the neuter collective form in the original. [8035] John vi. 37-45. [8036] Ver. 46. [8037] Ver. 66. [8038] Ver. 67. [8039] Ver. 68. __________________________________________________________________ Chapter XXII.--Sundry Passages of St. John Quoted, to Show the Distinction Between the Father and the Son. Even Praxeas' Classic Text--I and My Father are One--Shown to Be Against Him. Again, whose doctrine does He announce, at which all were astonished? [8040] Was it His own or the Father's? So, when they were in doubt among themselves whether He were the Christ (not as being the Father, of course but as the Son), He says to them "You are not ignorant whence I am; and I am not come of myself, but He that sent me is true, whom ye know not; but I know Him, because I am from Him." [8041] He did not say, Because I myself am He; and, I have sent mine own self: but His words are, "He hath sent me." When, likewise, the Pharisees sent men to apprehend Him, He says: "Yet a little while am I with you, and (then) I go unto Him that sent me." [8042] When, however, He declares that He is not alone, and uses these words, "but I and the Father that sent me," [8043] does He not show that there are Two--Two, and yet inseparable? Indeed, this was the sum and substance of what He was teaching them, that they were inseparably Two; since, after citing the law when it affirms the truth of two men's testimony, [8044] He adds at once: "I am one who am bearing witness of myself; and the Father (is another,) who hath sent me, and beareth witness of me." [8045] Now, if He were one--being at once both the Son and the Father--He certainly would not have quoted the sanction of the law, which requires not the testimony of one, but of two. Likewise, when they asked Him where His Father was, [8046] He answered them, that they had known neither Himself nor the Father; and in this answer He plainly told them of Two, whom they were ignorant of. Granted that "if they had known Him, they would have known the Father also," [8047] this certainly does not imply that He was Himself both Father and Son; but that, by reason of the inseparability of the Two, it was impossible for one of them to be either acknowledged or unknown without the other. "He that sent me," says He, "is true; and I am telling the world those things which I have heard of Him." [8048] And the Scripture narrative goes on to explain in an exoteric manner, that "they understood not that He spake to them concerning the Father," [8049] although they ought certainly to have known that the Father's words were uttered in the Son, because they read in Jeremiah, "And the Lord said to me, Behold, I have put my words in thy mouth;" [8050] and again in Isaiah, "The Lord hath given to me the tongue of learning that I should understand when to speak a word in season." [8051] In accordance with which, Christ Himself says: "Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me." [8052] This also amounts to a proof that they were Two, (although) undivided. Likewise, when upbraiding the Jews in His discussion with them, because they wished to kill Him, He said, "I speak that which I have seen with my Father, and ye do that which ye have seen with your father;" [8053] "but now ye seek to kill me, a man that hath told you the truth which I have heard of God;" [8054] and again, "If God were your Father, ye would love me, for I proceeded forth and came from God," [8055] (still they are not hereby separated, although He declares that He proceeded forth from the Father. Some persons indeed seize the opportunity afforded them in these words to propound their heresy of His separation; but His coming out from God is like the ray's procession from the sun, and the river's from the fountain, and the tree's from the seed); "I have not a devil, but I honour my Father;" [8056] again, "If I honour myself, my honour is nothing: it is my Father that honoureth me, of whom ye say, that He is your God: yet ye have not known Him, but I know Him; and if I should say, I know Him not, I shall be a liar like unto you; but I know Him, and keep His saying." [8057] But when He goes on to say, "Your father Abraham rejoiced to see my day; and he saw it, and was glad," [8058] He certainly proves that it was not the Father that appeared to Abraham, but the Son. In like manner He declares, in the case of the man born blind, "that He must do the works of the Father which had sent Him;" [8059] and after He had given the man sight, He said to him, "Dost thou believe in the Son of God?" Then, upon the man's inquiring who He was, He proceeded to reveal Himself to him, as that Son of God whom He had announced to him as the right object of his faith. [8060] In a later passage He declares that He is known by the Father, and the Father by Him; [8061] adding that He was so wholly loved by the Father, that He was laying down His life, because He had received this commandment from the Father. [8062] When He was asked by the Jews if He were the very Christ [8063] (meaning, of course, the Christ of God; for to this day the Jews expect not the Father Himself, but the Christ of God, it being nowhere said that the Father will come as the Christ), He said to them, "I am telling you, and yet ye do not believe: the works which I am doing, in my Father's name, they actually bear witness of me." [8064] Witness of what? Of that very thing, to be sure, of which they were making inquiry--whether He were the Christ of God. Then, again, concerning His sheep, and (the assurance) that no man should pluck them out of His hand, [8065] He says, "My Father, which gave them to me, is greater than all;" [8066] adding immediately, "I am and my Father are one." [8067] Here, then, they take their stand, too infatuated, nay, too blind, to see in the first place that there is in this passage an intimation of Two Beings--"I and my Father;" then that there is a plural predicate, "are," inapplicable to one person only; and lastly, that (the predicate terminates in an abstract, not a personal noun)--"we are one thing" Unum, not "one person" Unus. For if He had said "one Person," He might have rendered some assistance to their opinion. Unus, no doubt, indicates the singular number; but (here we have a case where) "Two" are still the subject in the masculine gender. He accordingly says Unum, a neuter term, which does not imply singularity of number, but unity of essence, likeness, conjunction, affection on the Father's part, who loves the Son, and submission on the Son's, who obeys the Father's will. When He says, "I and my Father are one" in essence--Unum--He shows that there are Two, whom He puts on an equality and unites in one. He therefore adds to this very statement, that He "had showed them many works from the Father," for none of which did He deserve to be stoned. [8068] And to prevent their thinking Him deserving of this fate, as if He had claimed to be considered as God Himself, that is, the Father, by having said, "I and my Father are One," representing Himself as the Father's divine Son, and not as God Himself, He says, "If it is written in your law, I said, Ye are gods; and if the Scripture cannot be broken, say ye of Him whom the Father hath sanctified and sent into the world, that He blasphemeth, because He said, I am the Son of God? If I do not the works of my Father, believe me not; but if I do, even if ye will not believe me, still believe the works; and know that I am in the Father, and the Father in me." [8069] It must therefore be by the works that the Father is in the Son, and the Son in the Father; and so it is by the works that we understand that the Father is one with the Son. All along did He therefore strenuously aim at this conclusion, that while they were of one power and essence, they should still be believed to be Two; for otherwise, unless they were believed to be Two, the Son could not possibly be believed to have any existence at all. __________________________________________________________________ [8040] See John vii. passim. [8041] Ver. 28, 29. [8042] Ver. 33. [8043] John viii. 16. [8044] Ver. 17. [8045] Ver. 18. [8046] Ver. 19. [8047] Ver. 19. [8048] John viii. 26. [8049] Ver. 27. [8050] Jer. i. 9. [8051] Isa. l. 4. [8052] John viii. 28, 29. [8053] Ver. 38. [8054] Ver. 40. [8055] Ver. 42. [8056] Ver. 49. [8057] John viii. 54, 55. [8058] Ver. 56. [8059] John ix. 4. [8060] Vers. 35-38. [8061] John x. 15. [8062] Vers. 15, 17, 18. [8063] Ver. 24. [8064] Ver. 25. [8065] Vers. 26-28. [8066] Ver. 29. [8067] Ver. 30. [8068] John x. 32. [8069] Vers. 34-38. __________________________________________________________________ Chapter XXIII.--More Passages from the Same Gospel in Proof of the Same Portion of the Catholic Faith. Praxeas' Taunt of Worshipping Two Gods Repudiated. Again, when Martha in a later passage acknowledged Him to be the Son of God, [8070] she no more made a mistake than Peter [8071] and Nathanæl [8072] had; and yet, even if she had made a mistake, she would at once have learnt the truth: for, behold, when about to raise her brother from the dead, the Lord looked up to heaven, and, addressing the Father, said--as the Son, of course: "Father, I thank Thee that Thou always hearest me; it is because of these crowds that are standing by that I have spoken to Thee, that they may believe that Thou hast sent me." [8073] But in the trouble of His soul, (on a later occasion,) He said: "What shall I say? Father, save me from this hour: but for this cause is it that I am come to this hour; only, O Father, do Thou glorify Thy name" [8074] --in which He spake as the Son. (At another time) He said: "I am come in my Father's name." [8075] Accordingly, the Son's voice was indeed alone sufficient, (when addressed) to the Father. But, behold, with an abundance (of evidence) [8076] the Father from heaven replies, for the purpose of testifying to the Son: "This is my beloved Son, in whom I am well pleased; hear ye Him." [8077] So, again, in that asseveration, "I have both glorified, and will glorify again," [8078] how many Persons do you discover, obstinate Praxeas? Are there not as many as there are voices? You have the Son on earth, you have the Father in heaven. Now this is not a separation; it is nothing but the divine dispensation. We know, however, that God is in the bottomless depths, and exists everywhere; but then it is by power and authority. We are also sure that the Son, being indivisible from Him, is everywhere with Him. Nevertheless, in the Economy or Dispensation itself, the Father willed that the Son should be regarded [8079] as on earth, and Himself in heaven; whither the Son also Himself looked up, and prayed, and made supplication of the Father; whither also He taught us to raise ourselves, and pray, "Our Father which art in heaven," etc., [8080] --although, indeed, He is everywhere present. This heaven the Father willed to be His own throne; while He made the Son to be "a little lower than the angels," [8081] by sending Him down to the earth, but meaning at the same time to "crown Him with glory and honour," [8082] even by taking Him back to heaven. This He now made good to Him when He said: "I have both glorified Thee, and will glorify Thee again." The Son offers His request from earth, the Father gives His promise from heaven. Why, then, do you make liars of both the Father and the Son? If either the Father spake from heaven to the Son when He Himself was the Son on earth, or the Son prayed to the Father when He was Himself the Son in heaven, how happens it that the Son made a request of His own very self, by asking it of the Father, since the Son was the Father? Or, on the other hand, how is it that the Father made a promise to Himself, by making it to the Son, since the Father was the Son? Were we even to maintain that they are two separate gods, as you are so fond of throwing out against us, it would be a more tolerable assertion than the maintenance of so versatile and changeful a God as yours! Therefore it was that in the passage before us the Lord declared to the people present: "Not on my own account has this voice addressed me, but for your sakes," [8083] that these likewise may believe both in the Father and in the Son, severally, in their own names and persons and positions. "Then again, Jesus exclaims, and says, He that believeth on me, believeth not on me, but on Him that sent me;" [8084] because it is through the Son that men believe in the Father, while the Father also is the authority whence springs belief in the Son. "And he that seeth me, seeth Him that sent me." [8085] How so? Even because, (as He afterwards declares,) "I have not spoken from myself, but the Father which sent me: He hath given me a commandment what I should say, and what I should speak." [8086] For "the Lord God hath given me the tongue of the learned, that I should know when I ought to speak" [8087] the word which I actually speak. "Even as the Father hath said unto me, so do I speak." [8088] Now, in what way these things were said to Him, the evangelist and beloved disciple John knew better than Praxeas; and therefore he adds concerning his own meaning: "Now before the feast of the passover, Jesus knew that the Father had given all things into His hands, and that He had come from God, and was going to God." [8089] Praxeas, however, would have it that it was the Father who proceeded forth from Himself, and had returned to Himself; so that what the devil put into the heart of Judas was the betrayal, not of the Son, but of the Father Himself. But for the matter of that, things have not turned out well either for the devil or the heretic; because, even in the Son's case, the treason which the devil wrought against Him contributed nothing to his advantage. It was, then, the Son of God, who was in the Son of man, that was betrayed, as the Scripture says afterwards: "Now is the Son of man glorified, and God is glorified in Him." [8090] Who is here meant by "God?" Certainly not the Father, but the Word of the Father, who was in the Son of man--that is in the flesh, in which Jesus had been already glorified by the divine power and word. "And God," says He, "shall also glorify Him in Himself;" [8091] that is to say, the Father shall glorify the Son, because He has Him within Himself; and even though prostrated to the earth, and put to death, He would soon glorify Him by His resurrection, and making Him conqueror over death. __________________________________________________________________ [8070] John xi. 27. [8071] Matt. xvi. 16. [8072] John i. 49. [8073] John xi. 41, 42. [8074] John xii. 27, 28. [8075] John v. 43. [8076] Or, "by way of excess." [8077] Matt. xvii. 5. [8078] John xii. 28. [8079] Or, held (haberi). [8080] Matt. vi. 9. [8081] Ps. viii. 5. [8082] Same ver. [8083] John xii. 30. [8084] John xii. 44. [8085] Ver. 45. [8086] John xii. 49. [8087] Isa. l. 4. [8088] John xii. 50. [8089] John xiii. 1, 3. [8090] Ver. 31. [8091] Ver. 32. __________________________________________________________________ Chapter XXIV.--On St. Philip's Conversation with Christ. He that Hath Seen Me, Hath Seen the Father. This Text Explained in an Anti-Praxean Sense. But there were some who even then did not understand. For Thomas, who was so long incredulous, said: "Lord, we know not whither Thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye would have known the Father also: but henceforth ye know Him, and have seen Him." [8092] And now we come to Philip, who, roused with the expectation of seeing the Father, and not understanding in what sense he was to take "seeing the Father," says: "Show us the Father, and it sufficeth us." [8093] Then the Lord answered him: "Have I been so long time with you, and yet hast thou not known me, Philip?" [8094] Now whom does He say that they ought to have known?--for this is the sole point of discussion. Was it as the Father that they ought to have known Him, or as the Son? If it was as the Father, Praxeas must tell us how Christ, who had been so long time with them, could have possibly ever been (I will not say understood, but even) supposed to have been the Father. He is clearly defined to us in all Scriptures--in the Old Testament as the Christ of God, in the New Testament as the Son of God. In this character was He anciently predicted, in this was He also declared even by Christ Himself; nay, by the very Father also, who openly confesses Him from heaven as His Son, and as His Son glorifies Him. "This is my beloved Son;" "I have glorified Him, and I will glorify Him." In this character, too, was He believed on by His disciples, and rejected by the Jews. It was, moreover, in this character that He wished to be accepted by them whenever He named the Father, and gave preference to the Father, and honoured the Father. This, then, being the case, it was not the Father whom, after His lengthened intercourse with them, they were ignorant of, but it was the Son; and accordingly the Lord, while upbraiding Philip for not knowing Himself who was the object of their ignorance, wished Himself to be acknowledged indeed as that Being whom He had reproached them for being ignorant of after so long a time--in a word, as the Son. And now it may be seen in what sense it was said, "He that hath seen me hath seen the Father," [8095] --even in the same in which it was said in a previous passage, "I and my Father are one." [8096] Wherefore? Because "I came forth from the Father, and am come into the world" [8097] and, "I am the way: no man cometh unto the Father, but by me;" [8098] and, "No man can come to me, except the Father draw him;" [8099] and, "All things are delivered unto me by the Father;" [8100] and, "As the Father quickeneth (the dead), so also doth the Son;" [8101] and again, "If ye had known me, ye would have known the Father also." [8102] For in all these passages He had shown Himself to be the Father's Commissioner, [8103] through whose agency even the Father could be seen in His works, and heard in His words, and recognised in the Son's administration of the Father's words and deeds. The Father indeed was invisible, as Philip had learnt in the law, and ought at the moment to have remembered: "No man shall see God, and live." [8104] So he is reproved for desiring to see the Father, as if He were a visible Being, and is taught that He only becomes visible in the Son from His mighty works, and not in the manifestation of His person. If, indeed, He meant the Father to be understood as the same with the Son, by saying, "He who seeth me seeth the Father," how is it that He adds immediately afterwards, "Believest thou not that I am in the Father, and the Father in me?" [8105] He ought rather to have said: "Believest thou not that I am the Father?" With what view else did He so emphatically dwell on this point, if it were not to clear up that which He wished men to understand--namely, that He was the Son? And then, again, by saying, "Believest thou not that I am in the Father, and the Father in me," [8106] He laid the greater stress on His question on this very account, that He should not, because He had said, "He that hath seen me, hath seen the Father," be supposed to be the Father; because He had never wished Himself to be so regarded, having always professed Himself to be the Son, and to have come from the Father. And then He also set the conjunction of the two Persons in the clearest light, in order that no wish might be entertained of seeing the Father as if He were separately visible, and that the Son might be regarded as the representative of the Father. And yet He omitted not to explain how the Father was in the Son and the Son in the Father. "The words," says He, "which I speak unto you, are not mine," [8107] because indeed they were the Father's words; "but the Father that dwelleth in me, He doeth the works." [8108] It is therefore by His mighty works, and by the words of His doctrine, that the Father who dwells in the Son makes Himself visible--even by those words and works whereby He abides in Him, and also by Him in whom He abides; the special properties of Both the Persons being apparent from this very circumstance, that He says, "I am in the Father, and the Father is in me." [8109] Accordingly He adds: "Believe--" What? That I am the Father? I do not find that it is so written, but rather, "that I am in the Father, and the Father in me; or else believe me for my works' sake;" [8110] meaning those works by which the Father manifested Himself to be in the Son, not indeed to the sight of man, but to his intelligence. __________________________________________________________________ [8092] John xiv. 5-7. [8093] Ver. 8. [8094] Ver. 9. [8095] John xiv. 9. [8096] John x. 30. [8097] John xvi. 28. [8098] John xiv. 6. [8099] John vi. 44. [8100] Matt. xi. 27. [8101] John v. 21. [8102] John xiv. 7. [8103] Vicarium. [8104] Ex. xxxiii. 20. [8105] John xiv. 10. [8106] John xiv. 11. [8107] John xiv. 10. [8108] Same ver. [8109] Same ver. [8110] Ver. 11. __________________________________________________________________ Chapter XXV.--The Paraclete, or Holy Ghost. He is Distinct from the Father and the Son as to Their Personal Existence. One and Inseparable from Them as to Their Divine Nature. Other Quotations Out of St. John's Gospel. What follows Philip's question, and the Lord's whole treatment of it, to the end of John's Gospel, continues to furnish us with statements of the same kind, distinguishing the Father and the Son, with the properties of each. Then there is the Paraclete or Comforter, also, which He promises to pray for to the Father, and to send from heaven after He had ascended to the Father. He is called "another Comforter," indeed; [8111] but in what way He is another we have already shown, [8112] "He shall receive of mine," says Christ, [8113] just as Christ Himself received of the Father's. Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent Persons, who are yet distinct One from Another. These Three are one [8114] essence, not one Person, [8115] as it is said, "I and my Father are One," [8116] in respect of unity of substance not singularity of number. Run through the whole Gospel, and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that "the Father, being the husbandman," [8117] must surely have been on earth) is once more recognised by the Son as in heaven, when, "lifting up His eyes thereto," [8118] He commended His disciples to the safe-keeping of the Father. [8119] We have, moreover, in that other Gospel a clear revelation, i.e. of the Son's distinction from the Father, "My God, why hast Thou forsaken me?" [8120] and again, (in the third Gospel,) "Father, into Thy hands I commend my spirit." [8121] But even if (we had not these passages, we meet with satisfactory evidence) after His resurrection and glorious victory over death. Now that all the restraint of His humiliation is taken away, He might, if possible, have shown Himself as the Father to so faithful a woman (as Mary Magdalene) when she approached to touch Him, out of love, not from curiosity, nor with Thomas' incredulity. But not so; Jesus saith unto her, "Touch me not, for I am not yet ascended to my Father; but go to my brethren" (and even in this He proves Himself to be the Son; for if He had been the Father, He would have called them His children, (instead of His brethren), "and say unto them, I ascend unto my Father and your Father, and to my God and your God." [8122] Now, does this mean, I ascend as the Father to the Father, and as God to God? Or as the Son to the Father, and as the Word to God? Wherefore also does this Gospel, at its very termination, intimate that these things were ever written, if it be not, to use its own words, "that ye might believe that Jesus Christ is the Son of God?" [8123] Whenever, therefore, you take any of the statements of this Gospel, and apply them to demonstrate the identity of the Father and the Son, supposing that they serve your views therein, you are contending against the definite purpose of the Gospel. For these things certainly are not written that you may believe that Jesus Christ is the Father, but the Son. [8124] __________________________________________________________________ [8111] John xiv. 16. [8112] See above ch. xiii. [8113] John xvi. 14. [8114] Unum. [On this famous passage see Elucidation III.] [8115] Unus. [8116] John x. 30. [8117] John xv. 1. [8118] John xvii. 1. [8119] John xvii. 11. [8120] Matt. xxvii. 46. [8121] Luke xxiii. 46. [8122] John xx. 17. [8123] John xx. 31. [8124] [A curious anecdote is given by Carlyle in his Life of Frederick (Book xx. cap. 6), touching the text of "the Three Witnesses." Gottsched satisfied the king that it was not in the Vienna ms. save in an interpolation of the margin "in Melanchthon's hand." Luther's Version lacks this text.] __________________________________________________________________ Chapter XXVI.--A Brief Reference to the Gospels of St. Matthew and St. Luke. Their Agreement with St. John, in Respect to the Distinct Personality of the Father and the Son. In addition to Philip's conversation, and the Lord's reply to it, the reader will observe that we have run through John's Gospel to show that many other passages of a clear purport, both before and after that chapter, are only in strict accord with that single and prominent statement, which must be interpreted agreeably to all other places, rather than in opposition to them, and indeed to its own inherent and natural sense. I will not here largely use the support of the other Gospels, which confirm our belief by the Lord's nativity: it is sufficient to remark that He who had to be born of a virgin is announced in express terms by the angel himself as the Son of God: "The Spirit of God shall come upon thee, and the power of the Highest shall overshadow thee; therefore also the Holy Thing that shall be born of thee shall be called the Son of God." [8125] On this passage even they will wish to raise a cavil; but truth will prevail. Of course, they say, the Son of God is God, and the power of the highest is the Most High. And they do not hesitate to insinuate [8126] what, if it had been true, would have been written. Whom was he [8127] so afraid of as not plainly to declare, "God shall come upon thee, and the Highest shall overshadow thee?" Now, by saying "the Spirit of God" (although the Spirit of God is God,) and by not directly naming God, he wished that portion [8128] of the whole Godhead to be understood, which was about to retire into the designation of "the Son." The Spirit of God in this passage must be the same as the Word. For just as, when John says, "The Word was made flesh," [8129] we understand the Spirit also in the mention of the Word: so here, too, we acknowledge the Word likewise in the name of the Spirit. For both the Spirit is the substance of the Word, and the Word is the operation of the Spirit, and the Two are One (and the same). [8130] Now John must mean One when he speaks of Him as "having been made flesh," and the angel Another when he announces Him as "about to be born," if the Spirit is not the Word, and the Word the Spirit. For just as the Word of God is not actually He whose Word He is, so also the Spirit (although He is called God) is not actually He whose Spirit He is said to be. Nothing which belongs to something else is actually the very same thing as that to which it belongs. Clearly, when anything proceeds from a personal subject, [8131] and so belongs to him, since it comes from him, it may possibly be such in quality exactly as the personal subject himself is from whom it proceeds, and to whom it belongs. And thus the Spirit is God, and the Word is God, because proceeding from God, but yet is not actually the very same as He from whom He proceeds. Now that which is God of God, although He is an actually existing thing, [8132] yet He cannot be God Himself [8133] (exclusively), but so far God as He is of the same substance as God Himself, and as being an actually existing thing, and as a portion of the Whole. Much more will "the power of the Highest" not be the Highest Himself, because It is not an actually existing thing, as being Spirit--in the same way as the wisdom (of God) and the providence (of God) is not God: these attributes are not substances, but the accidents of the particular substance. Power is incidental to the Spirit, but cannot itself be the Spirit. These things, therefore, whatsoever they are--(I mean) the Spirit of God, and the Word and the Power--having been conferred on the Virgin, that which is born of her is the Son of God. This He Himself, in those other Gospels also, testifies Himself to have been from His very boyhood: "Wist ye not," says He, "that I must be about my Father's business?" [8134] Satan likewise knew Him to be this in his temptations: "Since Thou art the Son of God." [8135] This, accordingly, the devils also acknowledge Him to be: "we know Thee, who Thou art, the Holy Son of God." [8136] His "Father" He Himself adores. [8137] When acknowledged by Peter as the "Christ (the Son) of God," [8138] He does not deny the relation. He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." [8139] He, moreover, affirms also that to no man is the Father known, but to His Son; [8140] and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father. [8141] He also introduces a parable of the mission to the vineyard of the Son (not the Father), who was sent after so many servants, [8142] and slain by the husbandmen, and avenged by the Father. He is also ignorant of the last day and hour, which is known to the Father only. [8143] He awards the kingdom to His disciples, as He says it had been appointed to Himself by the Father. [8144] He has power to ask, if He will, legions of angels from the Father for His help. [8145] He exclaims that God had forsaken Him. [8146] He commends His spirit into the hands of the Father. [8147] After His resurrection He promises in a pledge to His disciples that He will send them the promise of His Father; [8148] and lastly, He commands them to baptize into the Father and the Son and the Holy Ghost, not into a unipersonal God. [8149] And indeed it is not once only, but three times, that we are immersed into the Three Persons, at each several mention of Their names. __________________________________________________________________ [8125] Luke i. 35. [8126] Inicere. [8127] i.e., the angel of the Annunciation. [8128] On this not strictly defensible term of Tertullian, see Bp. Bull's Defence of the Nicene Creed, book ii. ch. vii. sec. 5, Translation, pp. 199, 200. [8129] John i. 14. [8130] "The selfsame Person is understood under the appellation both of Spirit and Word, with this difference only, that He is called the Spirit of God,' so far as He is a Divine Person,...and the Word,' so far as He is the Spirit in operation, proceeding with sound and vocal utterance from God to set the universe in order."--Bp. Bull, Def. Nic. Creed, p. 535, Translation. [8131] Ex ipso. [8132] Substantiva res. [8133] Ipse Deus: i.e., God so wholly as to exclude by identity every other person. [8134] Luke ii. 49. [8135] Matt. iv. 3, 6. [8136] Mark i. 24; Matt. viii. 29. [8137] Matt. xi. 25, 26; Luke x. 21; John xi. 41. [8138] Matt. xvi. 17. [8139] Matt. xi. 25. [8140] Matt. xi. 27; Luke x. 22. [8141] Matt. x. 32, 33. [8142] Matt. xxi. 33-41. [8143] Matt. xxiv. 36. [8144] Luke xxii. 29. [8145] Matt. xxvi. 53. [8146] Matt. xxvii. 46. [8147] Luke xxiii. 46. [8148] Luke xxiv. 49. [8149] Non in unum. __________________________________________________________________ Chapter XXVII.--The Distinction of the Father and the Son, Thus Established, He Now Proves the Distinction of the Two Natures, Which Were, Without Confusion, United in the Person of the Son. The Subterfuges of Praxeas Thus Exposed. But why should I linger over matters which are so evident, when I ought to be attacking points on which they seek to obscure the plainest proof? For, confuted on all sides on the distinction between the Father and the Son, which we maintain without destroying their inseparable union--as (by the examples) of the sun and the ray, and the fountain and the river--yet, by help of (their conceit) an indivisible number, (with issues) of two and three, they endeavour to interpret this distinction in a way which shall nevertheless tally with their own opinions: so that, all in one Person, they distinguish two, Father and Son, understanding the Son to be flesh, that is man, that is Jesus; and the Father to be spirit, that is God, that is Christ. Thus they, while contending that the Father and the Son are one and the same, do in fact begin by dividing them rather than uniting them. For if Jesus is one, and Christ is another, then the Son will be different from the Father, because the Son is Jesus, and the Father is Christ. Such a monarchy as this they learnt, I suppose, in the school of Valentinus, making two--Jesus and Christ. But this conception of theirs has been, in fact, already confuted in what we have previously advanced, because the Word of God or the Spirit of God is also called the power of the Highest, whom they make the Father; whereas these relations [8150] are not themselves the same as He whose relations they are said to be, but they proceed from Him and appertain to Him. However, another refutation awaits them on this point of their heresy. See, say they, it was announced by the angel: "Therefore that Holy Thing which shall be born of thee shall be called the Son of God." [8151] Therefore, (they argue,) as it was the flesh that was born, it must be the flesh that is the Son of God. Nay, (I answer,) this is spoken concerning the Spirit of God. For it was certainly of the Holy Spirit that the virgin conceived; and that which He conceived, she brought forth. That, therefore, had to be born which was conceived and was to be brought forth; that is to say, the Spirit, whose "name should be called Emmanuel which, being interpreted, is, God with us." [8152] Besides, the flesh is not God, so that it could not have been said concerning it, "That Holy Thing shall be called the Son of God," but only that Divine Being who was born in the flesh, of whom the psalm also says, "Since God became man in the midst of it, and established it by the will of the Father." [8153] Now what Divine Person was born in it? The Word, and the Spirit which became incarnate with the Word by the will of the Father. The Word, therefore, is incarnate; and this must be the point of our inquiry: How the Word became flesh,--whether it was by having been transfigured, as it were, in the flesh, or by having really clothed Himself in flesh. Certainly it was by a real clothing of Himself in flesh. For the rest, we must needs believe God to be unchangeable, and incapable of form, as being eternal. But transfiguration is the destruction of that which previously existed. For whatsoever is transfigured into some other thing ceases to be that which it had been, and begins to be that which it previously was not. God, however, neither ceases to be what He was, nor can He be any other thing than what He is. The Word is God, and "the Word of the Lord remaineth for ever,"--even by holding on unchangeably in His own proper form. Now, if He admits not of being transfigured, it must follow that He be understood in this sense to have become flesh, when He comes to be in the flesh, and is manifested, and is seen, and is handled by means of the flesh; since all the other points likewise require to be thus understood. For if the Word became flesh by a transfiguration and change of substance, it follows at once that Jesus must be a substance compounded of [8154] two substances--of flesh and spirit,--a kind of mixture, like electrum, composed of gold and silver; and it begins to be neither gold (that is to say, spirit) nor silver (that is to say, flesh),--the one being changed by the other, and a third substance produced. Jesus, therefore, cannot at this rate be God for He has ceased to be the Word, which was made flesh; nor can He be Man incarnate for He is not properly flesh, and it was flesh which the Word became. Being compounded, therefore, of both, He actually is neither; He is rather some third substance, very different from either. But the truth is, we find that He is expressly set forth as both God and Man; the very psalm which we have quoted intimating (of the flesh), that "God became Man in the midst of it, He therefore established it by the will of the Father,"--certainly in all respects as the Son of God and the Son of Man, being God and Man, differing no doubt according to each substance in its own especial property, inasmuch as the Word is nothing else but God, and the flesh nothing else but Man. Thus does the apostle also teach respecting His two substances, saying, "who was made of the seed of David;" [8155] in which words He will be Man and Son of Man. "Who was declared to be the Son of God, according to the Spirit;" [8156] in which words He will be God, and the Word--the Son of God. We see plainly the twofold state, which is not confounded, but conjoined in One Person--Jesus, God and Man. Concerning Christ, indeed, I defer what I have to say. [8157] (I remark here), that the property of each nature is so wholly preserved, that the Spirit [8158] on the one hand did all things in Jesus suitable to Itself, such as miracles, and mighty deeds, and wonders; and the Flesh, on the other hand, exhibited the affections which belong to it. It was hungry under the devil's temptation, thirsty with the Samaritan woman, wept over Lazarus, was troubled even unto death, and at last actually died. If, however, it was only a tertium quid, some composite essence formed out of the Two substances, like the electrum (which we have mentioned), there would be no distinct proofs apparent of either nature. But by a transfer of functions, the Spirit would have done things to be done by the Flesh, and the Flesh such as are effected by the Spirit; or else such things as are suited neither to the Flesh nor to the Spirit, but confusedly of some third character. Nay more, on this supposition, either the Word underwent death, or the flesh did not die, if so be the Word was converted into flesh; because either the flesh was immortal, or the Word was mortal. Forasmuch, however, as the two substances acted distinctly, each in its own character, there necessarily accrued to them severally their own operations, and their own issues. Learn then, together with Nicodemus, that "that which is born in the flesh is flesh, and that which is born of the Spirit is Spirit." [8159] Neither the flesh becomes Spirit, nor the Spirit flesh. In one Person they no doubt are well able to be co-existent. Of them Jesus consists--Man, of the flesh; of the Spirit, God--and the angel designated Him as "the Son of God," [8160] in respect of that nature, in which He was Spirit, reserving for the flesh the appellation "Son of Man." In like manner, again, the apostle calls Him "the Mediator between God and Men," [8161] and so affirmed His participation of both substances. Now, to end the matter, will you, who interpret the Son of God to be flesh, be so good as to show us what the Son of Man is? Will He then, I want to know, be the Spirit? But you insist upon it that the Father Himself is the Spirit, on the ground that "God is a Spirit," just as if we did not read also that there is "the Spirit of God;" in the same manner as we find that as "the Word was God," so also there is "the Word of God." __________________________________________________________________ [8150] Ipsæ. [8151] Luke i. 35. [8152] Matt. i. 23. [8153] His version of Ps. lxxxvii. 5. [8154] Ex. [8155] Rom. i. 3. [8156] Ver. 4. [8157] See next chapter. [8158] i.e., Christ's divine nature. [8159] John iii. 6. [8160] Luke i. 35. [8161] 1 Tim. ii. 5. __________________________________________________________________ Chapter XXVIII.--Christ Not the Father, as Praxeas Said. The Inconsistency of This Opinion, No Less Than Its Absurdity, Exposed. The True Doctrine of Jesus Christ According to St. Paul, Who Agrees with Other Sacred Writers. And so, most foolish heretic, you make Christ to be the Father, without once considering the actual force of this name, if indeed Christ is a name, and not rather a surname, or designation; for it signifies "Anointed." But Anointed is no more a proper name than Clothed or Shod; it is only an accessory to a name. Suppose now that by some means Jesus were also called Vestitus (Clothed), as He is actually called Christ from the mystery of His anointing, would you in like manner say that Jesus was the Son of God, and at the same time suppose that Vestitus was the Father? Now then, concerning Christ, if Christ is the Father, the Father is an Anointed One, and receives the unction of course from another. Else if it is from Himself that He receives it, then you must prove it to us. But we learn no such fact from the Acts of the Apostles in that ejaculation of the Church to God, "Of a truth, Lord, against Thy Holy Child Jesus, whom Thou hast anointed, both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together." [8162] These then testified both that Jesus was the Son of God, and that being the Son, He was anointed by the Father. Christ therefore must be the same as Jesus who was anointed by the Father, and not the Father, who anointed the Son. To the same effect are the words of Peter: "Let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ," that is, Anointed. [8163] John, moreover, brands that man as "a liar" who "denieth that Jesus is the Christ;" whilst on the other hand he declares that "every one is born of God who believeth that Jesus is the Christ." [8164] Wherefore he also exhorts us to believe in the name of His (the Father's,) Son Jesus Christ, that "our fellowship may be with the Father, and with His Son Jesus Christ." [8165] Paul, in like manner, everywhere speaks of "God the Father, and our Lord Jesus Christ." When writing to the Romans, he gives thanks to God through our Lord Jesus Christ. [8166] To the Galatians he declares himself to be "an apostle not of men, neither by man, but through Jesus Christ and God the Father." [8167] You possess indeed all his writings, which testify plainly to the same effect, and set forth Two--God the Father, and our Lord Jesus Christ, the Son of the Father. (They also testify) that Jesus is Himself the Christ, and under one or the other designation the Son of God. For precisely by the same right as both names belong to the same Person, even the Son of God, does either name alone without the other belong to the same Person. Consequently, whether it be the name Jesus which occurs alone, Christ is also understood, because Jesus is the Anointed One; or if the name Christ is the only one given, then Jesus is identified with Him, because the Anointed One is Jesus. Now, of these two names Jesus Christ, the former is the proper one, which was given to Him by the angel; and the latter is only an adjunct, predicable of Him from His anointing,--thus suggesting the proviso that Christ must be the Son, not the Father. How blind, to be sure, is the man who fails to perceive that by the name of Christ some other God is implied, if he ascribes to the Father this name of Christ! For if Christ is God the Father, when He says, "I ascend unto my Father and your Father, and to my God and your God," [8168] He of course shows plainly enough that there is above Himself another Father and another God. If, again, the Father is Christ, He must be some other Being who "strengtheneth the thunder, and createth the wind, and declareth unto men His Christ." [8169] And if "the kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ," [8170] that Lord must be another Being, against whose Christ were gathered together the kings and the rulers. And if, to quote another passage, "Thus saith the Lord to my Lord Christ," [8171] the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, "That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge," [8172] He must be other (than Christ), who is the God of Jesus Christ, the bestower of spiritual gifts. And once for all, that we may not wander through every passage, He "who raised up Christ from the dead, and is also to raise up our mortal bodies," [8173] must certainly be, as the quickener, different from the dead Father, [8174] or even from the quickened Father, if Christ who died is the Father. __________________________________________________________________ [8162] Acts iv. 27. [8163] Acts ii. 36. [8164] See 1 John ii. 22, iv. 2, 3, and v. 1. [8165] 1 John i. 3. [8166] Rom. i. 8. [8167] Gal. i. 1. [8168] John xx. 17. [8169] Amos iv. 13, Sept. [8170] Ps. ii. 2. [8171] Here Tertullian reads to Christo mou Kurio, instead of Kuro, "to Cyrus," in Isa. xlv. 1. [8172] Eph. i. 17. [8173] Rom. viii. 11. [8174] From this deduction of the doctrine of Praxeas, that the Father must have suffered on the cross, his opponents called him and his followers Patripassians. __________________________________________________________________ Chapter XXIX.--It Was Christ that Died. The Father is Incapable of Suffering Either Solely or with Another. Blasphemous Conclusions Spring from Praxeas' Premises. Silence! Silence on such blasphemy. Let us be content with saying that Christ died, the Son of the Father; and let this suffice, because the Scriptures have told us so much. For even the apostle, to his declaration--which he makes not without feeling the weight of it--that "Christ died," immediately adds, "according to the Scriptures," [8175] in order that he may alleviate the harshness of the statement by the authority of the Scriptures, and so remove offence from the reader. Now, although when two substances are alleged to be in Christ--namely, the divine and the human--it plainly follows that the divine nature is immortal, and that which is human is mortal, it is manifest in what sense he declares "Christ died"--even in the sense in which He was flesh and Man and the Son of Man, not as being the Spirit and the Word and the Son of God. In short, since he says that it was Christ (that is, the Anointed One) that died, he shows us that that which died was the nature which was anointed; in a word, the flesh. Very well, say you; since we on our side affirm our doctrine in precisely the same terms which you use on your side respecting the Son, we are not guilty of blasphemy against the Lord God, for we do not maintain that He died after the divine nature, but only after the human. Nay, but you do blaspheme; because you allege not only that the Father died, but that He died the death of the cross. For "cursed are they which are hanged on a tree," [8176] --a curse which, after the law, is compatible to the Son (inasmuch as "Christ has been made a curse for us," [8177] but certainly not the Father); since, however, you convert Christ into the Father, you are chargeable with blasphemy against the Father. But when we assert that Christ was crucified, we do not malign Him with a curse; we only re-affirm [8178] the curse pronounced by the law: [8179] nor indeed did the apostle utter blasphemy when he said the same thing as we. [8180] Besides, as there is no blasphemy in predicating of the subject that which is fairly applicable to it; so, on the other hand, it is blasphemy when that is alleged concerning the subject which is unsuitable to it. On this principle, too, the Father was not associated in suffering with the Son. The heretics, indeed, fearing to incur direct blasphemy against the Father, hope to diminish it by this expedient: they grant us so far that the Father and the Son are Two; adding that, since it is the Son indeed who suffers, the Father is only His fellow-sufferer. [8181] But how absurd are they even in this conceit! For what is the meaning of "fellow-suffering," but the endurance of suffering along with another? Now if the Father is incapable of suffering, He. is incapable of suffering in company with another; otherwise, if He can suffer with another, He is of course capable of suffering. You, in fact, yield Him nothing by this subterfuge of your fears. You are afraid to say that He is capable of suffering whom you make to be capable of fellow-suffering. Then, again, the Father is as incapable of fellow-suffering as the Son even is of suffering under the conditions of His existence as God. Well, but how could the Son suffer, if the Father did not suffer with Him? My answer is, The Father is separate from the Son, though not from Him as God. For even if a river be soiled with mire and mud, although it flows from the fountain identical in nature with it, and is not separated from the fountain, yet the injury which affects the stream reaches not to the fountain; and although it is the water of the fountain which suffers down the stream, still, since it is not affected at the fountain, but only in the river, the fountain suffers nothing, but only the river which issues from the fountain. So likewise the Spirit of God, [8182] whatever suffering it might be capable of in the Son, yet, inasmuch as it could not suffer in the Father, the fountain of the Godhead, but only in the Son, it evidently could not have suffered, [8183] as the Father. But it is enough for me that the Spirit of God suffered nothing as the Spirit of God, [8184] since all that It suffered It suffered in the Son. It was quite another matter for the Father to suffer with the Son in the flesh. This likewise has been treated by us. Nor will any one deny this, since even we are ourselves unable to suffer for God, unless the Spirit of God be in us, who also utters by our instrumentality [8185] whatever pertains to our own conduct and suffering; not, however, that He Himself suffers in our suffering, only He bestows on us the power and capacity of suffering. __________________________________________________________________ [8175] 1 Cor. xv. 3. [8176] Gal. iii. 13. [8177] Same ver. [8178] Referimus: or, "Recite and record." [8179] Deut. xxi. 23. [8180] Gal. iii. 13. [8181] [This passage convinces Lardner that Praxeas was not a Patripassian. Credib. Vol. VIII. p. 607.] [8182] That is, the divine nature in general in this place. [8183] That which was open to it to suffer in the Son. [8184] Suo nomine. [8185] De nobis. __________________________________________________________________ Chapter XXX.--How the Son Was Forsaken by the Father Upon the Cross. The True Meaning Thereof Fatal to Praxeas. So Too, the Resurrection of Christ, His Ascension, Session at the Father's Right Hand, and Mission of the Holy Ghost. However, if you persist in pushing your views further, I shall find means of answering you with greater stringency, and of meeting you with the exclamation of the Lord Himself, so as to challenge you with the question, What is your inquiry and reasoning about that? You have Him exclaiming in the midst of His passion: "My God, my God, why hast Thou forsaken me?" [8186] Either, then, the Son suffered, being "forsaken" by the Father, and the Father consequently suffered nothing, inasmuch as He forsook the Son; or else, if it was the Father who suffered, then to what God was it that He addressed His cry? But this was the voice of flesh and soul, that is to say, of man--not of the Word and Spirit, that is to say, not of God; and it was uttered so as to prove the impassibility of God, who "forsook" His Son, so far as He handed over His human substance to the suffering of death. This verity the apostle also perceived, when he writes to this effect: "If the Father spared not His own Son." [8187] This did Isaiah before him likewise perceive, when he declared: "And the Lord hath delivered Him up for our offences." [8188] In this manner He "forsook" Him, in not sparing Him; "forsook" Him, in delivering Him up. In all other respects the Father did not forsake the Son, for it was into His Father's hands that the Son commended His spirit. [8189] Indeed, after so commending it, He instantly died; and as the Spirit [8190] remained with the flesh, the flesh cannot undergo the full extent of death, i.e., in corruption and decay. For the Son, therefore, to die, amounted to His being forsaken by the Father. The Son, then, both dies and rises again, according to the Scriptures. [8191] It is the Son, too, who ascends to the heights of heaven, [8192] and also descends to the inner parts of the earth. [8193] "He sitteth at the Father's right hand" [8194] --not the Father at His own. He is seen by Stephen, at his martyrdom by stoning, still sitting at the right hand of God [8195] where He will continue to sit, until the Father shall make His enemies His footstool. [8196] He will come again on the clouds of heaven, just as He appeared when He ascended into heaven. [8197] Meanwhile He has received from the Father the promised gift, and has shed it forth, even the Holy Spirit--the Third Name in the Godhead, and the Third Degree of the Divine Majesty; the Declarer of the One Monarchy of God, but at the same time the Interpreter of the Economy, to every one who hears and receives the words of the new prophecy; [8198] and "the Leader into all truth," [8199] such as is in the Father, and the Son, and the Holy Ghost, according to the mystery of the doctrine of Christ. __________________________________________________________________ [8186] Matt. xxvii. 46. [8187] Rom. viii. 32. [8188] This is the sense rather than the words of Isa. liii. 5, 6. [8189] Luke xxiii. 46. [8190] i.e., the divine nature. [8191] 1 Cor. xv. 3, 4. [8192] John iii. 13. [8193] Eph. iv. 9. [8194] Mark xvi. 19; Rev. iii. 21. [8195] Acts vii. 55. [8196] Ps. cx. 1. [8197] Acts i. 11; Luke xxi. 37. [8198] Tertullian was now a [pronounced] Montanist. [8199] John xvi. 13. __________________________________________________________________ Chapter XXXI.--Retrograde Character of the Heresy of Praxeas. The Doctrine of the Blessed Trinity Constitutes the Great Difference Between Judaism and Christianity. But, (this doctrine of yours bears a likeness) to the Jewish faith, of which this is the substance--so to believe in One God as to refuse to reckon the Son besides Him, and after the Son the Spirit. Now, what difference would there be between us and them, if there were not this distinction which you are for breaking down? What need would there be of the gospel, which is the substance of the New Covenant, laying down (as it does) that the Law and the Prophets lasted until John the Baptist, if thenceforward the Father, the Son, and the Spirit are not both believed in as Three, and as making One Only God? God was pleased to renew His covenant with man in such a way as that His Unity might be believed in, after a new manner, through the Son and the Spirit, in order that God might now be known openly, [8200] in His proper Names and Persons, who in ancient times was not plainly understood, though declared through the Son and the Spirit. Away, then, with [8201] those "Antichrists who deny the Father and the Son." For they deny the Father, when they say that He is the same as the Son; and they deny the Son, when they suppose Him to be the same as the Father, by assigning to Them things which are not Theirs, and taking away from Them things which are Theirs. But "whosoever shall confess that (Jesus) Christ is the Son of God" (not the Father), "God dwelleth in him, and he in God." [8202] We believe not the testimony of God in which He testifies to us of His Son. "He that hath not the Son, hath not life." [8203] And that man has not the Son, who believes Him to be any other than the Son. __________________________________________________________________ [8200] Coram. [8201] Viderint. [8202] 1 John iv. 15. [8203] 1 John v. 12. __________________________________________________________________ Postscript. ------------------------ The learned Dr. Holmes, the translator of the Second volume of the Edinburgh series, to which our arrangement has given another position, furnished it with a Preface as follows: "This volume contains all Tertullian's polemical works (placed in his second volume by Oehler, whose text we have followed), with the exception of the long treatise Against Marcion, which has already formed a volume of this series, and the Adversus Judæos, which, not to increase the bulk of the present volume, appears among the Miscellaneous Tracts. "For the scanty facts connected with our author's life, and for some general remarks on the importance and style of his writings, the reader is referred to the Introduction of my translation of the Five Books against Marcion. "The treatises which comprise this volume will be found replete with the vigorous thought and terse expression which always characterize Tertullian. "Brief synopses are prefixed to the several treatises, and headings are supplied to the chapters: these, with occasional notes on difficult passages and obscure allusions, will, it is hoped, afford sufficient aid for an intelligent perusal of these ancient writings, which cannot fail to be interesting alike to the theologian and the general reader,--full as they are of reverence for revealed truth, and at the same time of independence of judgment, adorned with admirable variety and fulness of knowledge, genial humour, and cultivated imagination." ------------------------ Dr. Holmes further adorned this same volume with a dedication to a valued friend, in the following words: "The Right Rev. Father in God, W. I. Trower, D.D., late Lord Bishop of Gibraltar, and formerly Bishop of Glasgow and Galway: My Dear Lord, In one of our conversations last summer, you were kind enough to express an interest in this publication, and to favour me with some valuable hints on my own share in it. It gives me therefore great pleasure to inscribe your honoured name on the first page of this volume. I avail myself of this public opportunity of endorsing, on my own account, the high opinion which has long been entertained of your excellent volumes on The Epistles and The Gospels. Recalling to mind, as I often do, our pleasant days at Pennycross and Mannamead, I remain, my dear Lord, very faithfully yours, Peter Holmes." Mannamead, March 10, 1870. __________________________________________________________________ Elucidations. ------------------------ I. (Sundry doctrinal statements of Tertullian. See p. 601 (et seqq.), supra.) I am glad for many reasons that Dr. Holmes appends the following from Bishop Kaye's Account of the Writings of Tertullian: "On the doctrine of the blessed Trinity, in order to explain his meaning Tertullian borrows illustrations from natural objects. The three Persons of the Trinity stand to each other in the relation of the root, the shrub, and the fruit; of the fountain, the river, and the cut from the river; of the sun, the ray, and the terminating point of the ray. For these illustrations he professes himself indebted to the Revelations of the Paraclete. In later times, divines have occasionally resorted to similar illustrations for the purpose of familiarizing the doctrine of the Trinity to the mind; nor can any danger arise from the proceeding, so long as we recollect that they are illustrations, not arguments--that we must not draw conclusions from them, or think that whatever may be truly predicated of the illustrations, may be predicated with equal truth of that which it was designed to illustrate." "Notwithstanding, however, the intimate union which subsists between the Father, Son, and Holy Ghost, we must be careful,' says Tertullian, to distinguish between their Persons.' In his representations of this distinction he sometimes uses expressions which in after times, when controversy had introduced greater precision of language, were studiously avoided by the orthodox. Thus he calls the Father the whole substance--the Son a derivation from or portion of the whole." [8204] "After showing that Tertullian's opinions were generally coincident with the orthodox belief of the Christian Church on the great subject of the Trinity in Unity, Bp. Kaye goes on to say: We are far from meaning to assert that expressions may not occasionally be found which are capable of a different interpretation, and which were carefully avoided by the orthodox writers of later times, when the controversies respecting the Trinity had introduced greater precision of language.' Pamelius thought it necessary to put the reader on his guard against certain of these expressions; and Semler has noticed, with a sort of ill-natured industry (we call it ill-natured industry, because the true mode of ascertaining a writer's opinions is, not to fix upon particular expressions, but to take the general tenor of his language), every passage in the Tract against Praxeas in which there is any appearance of contradiction, or which will bear a construction favourable to the Arian tenets. Bp. Bull also, who conceives the language of Tertullian to be explicit and correct on the subject of the pre-existence and the consubstantiality, admits that he occasionally uses expressions at variance with the co-eternity of Christ. For instance, in the Tract against Hermogenes, [8205] we find a passage in which it is expressly asserted that there was a time when the Son was not. Perhaps, however, a reference to the peculiar tenets of Hermogenes will enable us to account for this assertion. That heretic affirmed that matter was eternal, and argued thus: God was always God, and always Lord; but the word Lord implies the existence of something over which He was Lord. Unless, therefore, we suppose the eternity of something distinct from God, it is not true that He was always Lord.' Tertullian boldly answered, that God was not always Lord; and that in Scripture we do not find Him called Lord until the work of creation was completed. In like manner, he contended that the titles of Judge and Father imply the existence of sin, and of a Son. As, therefore, there was a time when neither sin nor the Son existed, the titles of Judge and Father were not at that time applicable to God. Tertullian could scarcely mean to affirm (in direct opposition to his own statements in the Tract against Praxeas) that there was ever a time when the logos, or Ratio, or Sermo Internusdid not exist. But with respect to Wisdom and the Son (Sophia and Filius) the case is different. Tertullian assigns to both a beginning of existence: Sophia was created or formed in order to devise the plan of the universe; and the Son was begotten in order to carry that plan into effect. Bp. Bull appears to have given an accurate representation of the matter, when he says that, according to our author, the Reason and Spirit of God, being the substance of the Word and Son, were co-eternal with God; but that the titles of Word and Son were not strictly applicable until the former had been emitted to arrange, and the latter begotten to execute, the work of creation. Without, therefore, attempting to explain, much less to defend, all Tertullian's expressions and reasonings, we are disposed to acquiesce in the statement given by Bp. Bull of his opinions (Defence of the Nicene Creed, sec. iii. ch. x. (p. 545 of the Oxford translation)): From all this it is clear how rashly, as usual, Petavius has pronounced that, "so far as relates to the eternity of the Word, it is manifest that Tertullian did not by any means acknowledge it."' To myself, indeed, and as I suppose to my reader also, after the many clear testimonies which I have adduced, the very opposite is manifest, unless indeed Petavius played on the term, the Word, which I will not suppose. For Tertullian does indeed teach that the Son of God was made and was called the Word (Verbum or Sermo) from some definite beginning, i.e. at the time when He went out from God the Father with the voice, Let there be light' in order to arrange the universe. But, for all that, that he really believed that the very hypostasis which is called the Word and Son of God is eternal, I have, I think, abundantly demonstrated." (The whole of Bp. Bull's remark is worth considering; it occurs in the translation just referred to, pp. 508-545.)--(Pp. 521-525.) "In speaking also of the Holy Ghost, Tertullian occasionally uses terms of a very ambiguous and equivocal character. He says, for instance (Adversus Praxean, c. xii.), that in Gen. i. 26, God addressed the Son, His Word (the Second Person in the Trinity), and the Spirit in the Word (the Third Person of the Trinity). Here the distinct personality of the Spirit is expressly asserted; although it is difficult to reconcile Tertullian's words, Spiritus in Sermone,' with the assertion. It is, however, certain both from the general tenor of the Tract against Praxeas, and from many passages in his other writings (for instance, Ad Martyras, iii.), that the distinct personality of the Holy Ghost formed an article of Tertullian's creed. The occasional ambiguity of his language respecting the Holy Ghost is perhaps in part to be traced to the variety of senses in which the term Spiritus' is used. It is applied generally to God, for God is a Spirit' (Adv. Marcionem, ii. 9); and for the same reason to the Son, who is frequently called the Spirit of God,' and the Spirit of the Creator' (De Oratione, i.; Adv. Praxean, xiv., xxvi.; Adv. Marcionem, v. 8; Apolog. xxiii.; Adv. Marcionem, iii. 6, iv. 33). Bp. Bull likewise (Defence of the Nicene Creed, i. 2), following Grotius, has shown that the word Spiritus' is employed by the fathers to express the divine nature in Christ."--(Pp. 525, 526.) II. (The bishop of Rome, cap. i. p. 597.) Probably Victor (a.d. 190), who is elsewhere called Victorinus, as Oehler conjectures, by a blunderer who tacked the inus to his name, because he was thinking of Zephyrinus, his immediate successor. This Victor "acknowledged the prophetic gifts of Montanus," and kept up communion with the Phrygian churches that adopted them: but worse than that, he now seems to have patronized the Patri-passion heresy, under the compulsion of Praxeas. So Tertullian says, who certainly had no idea that the Bishop of Rome was the infallible judge of controversies, when he recorded the facts of this strange history. Thus, we find the very founder of "Latin Christianity," accusing a contemporary Bishop of Rome of heresy and the patronage of heresy, in two particulars. Our earliest acquaintance with that See presents us with Polycarp's superior authority, at Rome itself, in maintaining apostolic doctrine and suppressing heresy. "He it was, who coming to Rome," says Irenæus, [8206] "in the time of Anicetus, caused many to turn away from the aforesaid heretics (viz. Valentinus and Marcion) to the Church of God, proclaiming that he had received this one and sole truth from the Apostles." Anicetus was a pious prelate who never dreamed of asserting a superior claim as the chief depositary of Apostolic orthodoxy, and whose beautiful example in the Easter-questions discussed between Polycarp and himself, is another illustration of the independence of the sister churches, at that period. [8207] Nor is it unworthy to be noted, that the next event, in Western history, establishes a like principle against that other and less worthy occupant of the Roman See, of whom we have spoken. Irenæus rebukes Victor for his dogmatism about Easter, and reproaches him with departing from the example of his predecessors in the same See. [8208] With Eleutherus he had previously remonstrated, though mildly, for his toleration of heresy and his patronage of the raising schism of Montanus. [8209] III. (These three are one, cap. xxv. p. 621. Also p. 606.) Porson having spoken Pontifically upon the matter of the text of "the Three Witnesses," cadit quæstio, locutus est Augur Apollo. It is of more importance that Bishop Kaye in his calm wisdom, remarks as follows; [8210] "In my opinion, the passage in Tertullian, far from containing an allusion to 1 John v. 7, furnishes most decisive proof that he knew nothing of the verse." After this, and the acquiescence of scholars generally, it would be presumption to say a word on the question of quoting it as Scripture. In Textual Criticism it seems to be an established canon that it has no place in the Greek Testament. I submit, however, that, something remains to be said for it, on the ground of the old African Version used and quoted by Tertullian and Cyprian; and I dare to say, that, while there would be no ground whatever for inserting it in our English Version, the question of striking it out is a widely different one. It would be sacrilege, in my humble opinion, for reasons which will appear, in the following remarks, upon our author. It appears to me very clear that Tertullian is quoting 1 John v. 7 in the passage now under consideration: "Qui tres unum sunt, non unus, quomodo dictum est, Ego et Pater unum sumus, etc." Let me refer to a work containing a sufficient answer to Porson, on this point of Tertullian's quotation, which it is easier to pass sub-silentio, than to refute. I mean Forster's New Plea, of which the full title is placed in the margin. [8211] The whole work is worth thoughtful study, but, I name it with reference to this important passage of our author, exclusively. In connection with other considerations on which I have no right to enlarge in this place, it satisfies me as to the primitive origin of the text in the Vulgate, and hence of its right to stand in our English Vulgate until it can be shewn that the Septuagint Version, quoted and honoured by our Lord, is free from similar readings, and divergences from the Hebrew mss. Stated as a mere question as to the early African Church, [8212] the various versions known as the Itala, and the right of the Latin and English Vulgates to remain as they are, the whole question is a fresh one. Let me be pardoned for saying: (1) that I am not pleading for it as a proof-text of the Trinity, having never once quoted it as such in a long ministry, during which I have preached nearly a hundred Trinity-Sunday Sermons; (2) that I consider it as practically Apocryphal, and hence as coming under St. Jerome's law, and being useless to establish doctrine; and (3) that I feel no need of it, owing to the wealth of Scripture on the same subject. Tertullian, himself says that he cites "only a few out of many texts--not pretending to bring up all the passages of Scripture...having produced an accumulation of witnesses in the fulness of their dignity and authority." To those interested in the question let me commend the learned dissertation of Grabe on the textual case, as it stood in his day. [8213] I value it chiefly because it proves that the Greek Testament, elsewhere says, disjointedly, what is collected into 1 John v. 7. It is, therefore, Holy Scripture in substance, if not in the letter. What seems to me important, however, is the balance it gives to the whole context, and the defective character of the grammar and logic, if it be stricken out. In the Septuagint and the Latin Vulgate of the Old Testament we have a precisely similar case. Refer to Psa. xiii., alike in the Latin and the Greek, as compared with our English Version. [8214] Between the third and fourth verses, three whole verses are interpolated: Shall we strike them out? Of course, if certain critics are to prevail over St. Paul, for he quotes them (Rom. iii. 10) with the formula: "As it is written." Now, then, till we expurgate the English Version of the Epistle to the Romans,--or rather the original of St. Paul himself, I employ Grabe's argument only to prove my point, which is this, viz., that 1 John v. 7 being Scripture, ought to be left untouched in the Versions where it stands, although it be no part of the Greek Testament. __________________________________________________________________ [8204] Kaye, pp. 504-596. [8205] Ch. iii. compared with ch. xviii. [8206] Vol. i. p. 416, this Series. [8207] Vol. I. p. 569, this Series. [8208] Eusebius, B.V. cap. 24. Refer also to preceding note, and to Vol. I. p. 310, this Series. [8209] Vol. II. pp. 3 and 4, this Series, also, Eusebius, B.V. Cap. iii. [8210] p. 516. [8211] "A New Plea for the Authenticity of the text of the Three Heavenly Witnesses: or, Porson's Letters to Travis eclectically examined, etc. etc. By the Rev. Charles Forster, etc." Cambridge, Deighton, Bell & Co., and London, Bell & Daldy, 1867. [8212] See Milman, Hist. Lat. Christ., i. p. 29. [8213] See Bull's Works, Vol. V., p. 381. [8214] Where it is Psalm XIV. __________________________________________________________________ tertullian scorpiace anf03 tertullian-scorpiace Scorpiace. Antidote for the Scorpion's Sting /ccel/schaff/anf03.v.x.html __________________________________________________________________ Scorpiace __________________________________________________________________ VIII. Scorpiace. Antidote for the Scorpion's Sting. [8215] [Translated by Rev. S. Thelwall.] ------------------------ Chapter I. The earth brings forth, as if by suppuration, great evil from the diminutive scorpion. The poisons are as many as are the kinds of it, the disasters as many as are also the species of it, the pains as many as are also the colours of it. Nicander writes on the subject of scorpions, and depicts them. And yet to smite with the tail--which tail will be whatever is prolonged from the hindmost part of the body, and scourges--is the one movement which they all use when making an assault. Wherefore that succession of knots in the scorpion, which in the inside is a thin poisoned veinlet, rising up with a bow-like bound, draws tight a barbed sting at the end, after the manner of an engine for shooting missiles. From which circumstance they also call after the scorpion, the warlike implement which, by its being drawn back, gives an impetus to the arrows. The point in their case is also a duct of extreme minuteness, to inflict the wound; and where it penetrates, it pours out poison. The usual time of danger is the summer season: fierceness hoists the sail when the wind is from the south and the south-west. Among cures, certain substances supplied by nature have very great efficacy; magic also puts on some bandage; the art of healing counteracts with lancet and cup. For some, making haste, take also beforehand a protecting draught; but sexual intercourse drains it off, and they are dry again. We have faith for a defence, if we are not smitten with distrust itself also, in immediately making the sign [8216] and adjuring, [8217] and besmearing the heel with the beast. Finally, we often aid in this way even the heathen, seeing we have been endowed by God with that power which the apostle first used when he despised the viper's bite. [8218] What, then, does this pen of yours offer, if faith is safe by what it has of its own? That it may be safe by what it has of its own also at other times, when it is subjected to scorpions of its own. These, too, have a troublesome littleness, and are of different sorts, and are armed in one manner, and are stirred up at a definite time, and that not another than one of burning heat. This among Christians is a season of persecution. When, therefore, faith is greatly agitated, and the Church burning, as represented by the bush, [8219] then the Gnostics break out, then the Valentinians creep forth, then all the opponents of martyrdom bubble up, being themselves also hot to strike, penetrate, kill. For, because they know that many are artless and also inexperienced, and weak moreover, that a very great number in truth are Christians who veer about with the wind and conform to its moods, they perceive that they are never to be approached more than when fear has opened the entrances to the soul, especially when some display of ferocity has already arrayed with a crown the faith of martyrs. Therefore, drawing along the tail hitherto, they first of all apply it to the feelings, or whip with it as if on empty space. Innocent persons undergo such suffering. So that you may suppose the speaker to be a brother or a heathen of the better sort. A sect troublesome to nobody so dealt with! Then they pierce. Men are perishing without a reason. For that they are perishing, and without a reason, is the first insertion. Then they now strike mortally. But the unsophisticated souls [8220] know not what is written, and what meaning it bears, where and when and before whom we must confess, or ought, save that this, to die for God, is, since He preserves me, not even artlessness, but folly, nay madness. If He kills me, how will it be His duty to preserve me? Once for all Christ died for us, once for all He was slain that we might not be slain. If He demands the like from me in return, does He also look for salvation from my death by violence? Or does God importune for the blood of men, especially if He refuses that of bulls and he-goats? [8221] Assuredly He had rather have the repentance than the death of the sinner. [8222] And how is He eager for the death of those who are not sinners? Whom will not these, and perhaps other subtle devices containing heretical poisons, pierce either for doubt if not for destruction, or for irritation if not for death? As for you, therefore, do you, if faith is on the alert, smite on the spot the scorpion with a curse, so far as you can, with your sandal, and leave it dying in its own stupefaction? But if it gluts the wound, it drives the poison inwards, and makes it hasten into the bowels; forthwith all the former senses become dull, the blood of the mind freezes, the flesh of the spirit pines away, loathing for the Christian name is accompanied by a sense of sourness. Already the understanding also seeks for itself a place where it may throw up; and thus, once for all, the weakness with which it has been smitten breathes out wounded faith either in heresy or in heathenism. And now the present state of matters is such, that we are in the midst of an intense heat, the very dog-star of persecution,--a state originating doubtless with the dog-headed one himself. [8223] Of some Christians the fire, of others the sword, of others the beasts, have made trial; others are hungering in prison for the martyrdoms of which they have had a taste in the meantime by being subjected to clubs and claws [8224] besides. We ourselves, having been appointed for pursuit, are like hares being hemmed in from a distance; and heretics go about according to their wont. Therefore the state of the times has prompted me to prepare by my pen, in opposition to the little beasts which trouble our sect, our antidote against poison, that I may thereby effect cures. You who read will at the same time drink. Nor is the draught bitter. If the utterances of the Lord are sweeter than honey and the honeycombs, [8225] the juices are from that source. If the promise of God flows with milk and honey, [8226] the ingredients which go to make that draught have the smack of this. "But woe to them who turn sweet into bitter, and light into darkness." [8227] For, in like manner, they also who oppose martyrdoms, representing salvation to be destruction, transmute sweet into bitter, as well as light into darkness; and thus, by preferring this very wretched life to that most blessed one, they put bitter for sweet, as well as darkness for light. __________________________________________________________________ [8215] [Written about a.d. 205.] [8216] Of the cross over the wounded part. [This translation is frequently weakened by useless interpolations; some of these destroying the author's style, for nothing, I have put into footnotes or dropped.] [8217] I.e. adjuring the part, in the name of Jesus, and besmearing the poisoned heel with the gore of the beast, when it has been crushed to death. [So the translator; but the terse rhetoric of the original is not so circumstantial, and refers, undoubtedly, to the lingering influence of miracles, according to St. Mark xvi. 18.] [8218] Acts xxviii. 3. [8219] Ex. iii. 2. [8220] The opponents of martyrdoms are meant.--Tr. [8221] Ps. l. 13. [8222] Ezek. xxxiii. 11. [8223] i.e. the devil.--Tr. [8224] An instrument of torture, so called.--Tr. [8225] Ps. xix. 10. [8226] Ex. iii. 17. [8227] Isa. v. 20. __________________________________________________________________ Chapter II. But not yet about the good to be got from martyrdom must we learn, without our having first heard about the duty of suffering it; nor must we learn the usefulness of it, before we have heard about the necessity for it. The (question of the) divine warrant goes first--whether God has willed and also commanded ought of the kind, so that they who assert that it is not good are not plied with arguments for thinking it profitable save when they have been subdued. [8228] It is proper that heretics be driven [8229] to duty, not enticed. Obstinacy must be conquered, not coaxed. And, certainly, that will be pronounced beforehand quite good enough, which will be shown to have been instituted and also enjoined by God. Let the Gospels wait a little, while I set forth their root the Law, while I ascertain the will of God from those writings from which I recall to mind Himself also: "I am," says He, "God, thy God, who have brought thee out of the land of Egypt. Thou shalt have no other gods besides me. Thou shalt not make unto thee a likeness of those things which are in heaven, and which are in the earth beneath, and which are in the sea under the earth. Thou shalt not worship them, nor serve them. For I am the Lord thy God." [8230] Likewise in the same book of Exodus: "Ye yourselves have seen that I have talked with you from heaven. Ye shall not make unto you gods of silver, neither shall ye make unto you gods of gold." [8231] To the following effect also, in Deuteronomy: "Hear, O Israel; The Lord thy God is one: and thou shalt love the Lord thy God with all thy heart and all thy might, and with all thy soul." [8232] And again: "Neither do thou forget the Lord thy God, who brought thee forth from the land of Egypt, out of the house of bondage. Thou shalt fear the Lord thy God, and serve Him only, and cleave to Him, and swear by His name. Ye shall not go after strange gods, and the gods of the nations which are round about you, because the Lord thy God is also a jealous God among you, and lest His anger should be kindled against thee, and destroy thee from off the face of the earth." [8233] But setting before them blessings and curses, He also says: "Blessings shall be yours, if ye obey the commandments of the Lord your God, whatsoever I command you this day, and do not wander from the way which I have commanded you, to go and serve other gods whom ye know not." [8234] And as to rooting them out in every way: "Ye shall utterly destroy all the places wherein the nations, which ye shall possess by inheritance, served their gods, upon mountains and hills, and under shady trees. Ye shall overthrow all their altars, ye shall overturn and break in pieces their pillars, and cut down their groves, and burn with fire the graven images of the gods themselves, and destroy the names of them out of that place." [8235] He further urges, when they (the Israelites) had entered the land of promise, and driven out its nations: "Take heed to thy self, that thou do not follow them after they be driven out from before thee, that thou do not inquire after their gods, saying, As the nations serve their gods, so let me do likewise." [8236] But also says He: "If there arise among you a prophet himself, or a dreamer of dreams, and giveth thee a sign or a wonder, and it come to pass, and he say, Let us go and serve other gods, whom ye know not, do not hearken to the words of that prophet or dreamer, for the Lord your God proveth you, to know whether ye fear God with all your heart and with all your soul. After the Lord your God ye shall go, and fear Him, and keep His commandments, and obey His voice, and serve Him, and cleave unto Him. But that prophet or dreamer shall die; for he has spoken to turn thee away from the Lord thy God." [8237] But also in another section, [8238] "If, however, thy brother, the son of thy father or of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend who is as thine own soul, solicit thee, saying secretly, Let us go and serve other gods, which thou knowest not, nor did thy fathers, of the gods of the nations which are round about thee, very nigh unto thee or far off from thee, do not consent to go with him, and do not hearken to him. Thine eye shall not spare him, neither shalt thou pity, neither shalt thou preserve him; thou shalt certainly inform upon him. Thine hand shall be first upon him to kill him, and afterwards the hand of thy people; and ye shall stone him, and he shall die, seeing he has sought to turn thee away from the Lord thy God." [8239] He adds likewise concerning cities, that if it appeared that one of these had, through the advice of unrighteous men, passed over to other gods, all its inhabitants should be slain, and everything belonging to it become accursed, and all the spoil of it be gathered together into all its places of egress, and be, even with all the people, burned with fire in all its streets in the sight of the Lord God; and, says He, "it shall not be for dwelling in for ever: it shall not be built again any more, and there shall cleave to thy hands nought of its accursed plunder, that the Lord may turn from the fierceness of His anger." [8240] He has, from His abhorrence of idols, framed a series of curses too: "Cursed be the man who maketh a graven or a molten image, an abomination, the work of the hands of the craftsman, and putteth it in a secret place." [8241] But in Leviticus He says: "Go not ye after idols, nor make to yourselves molten gods: I am the Lord your God." [8242] And in other passages: "The children of Israel are my household servants; these are they whom I led forth from the land of Egypt: [8243] I am the Lord your God. Ye shall not make you idols fashioned by the hand, neither rear you up a graven image. Nor shall ye set up a remarkable stone in your land (to worship it): I am the Lord your God." [8244] These words indeed were first spoken by the Lord by the lips of Moses, being applicable certainly to whomsoever the Lord God of Israel may lead forth in like manner from the Egypt of a most superstitious world, and from the abode of human slavery. But from the mouth of every prophet in succession, sound forth also utterances of the same God, augmenting the same law of His by a renewal of the same commands, and in the first place announcing no other duty in so special a manner as the being on guard against all making and worshipping of idols; as when by the mouth of David He says: "The gods of the nations are silver and gold: they have eyes, and see not; they have ears, and hear not; they have a nose, and smell not; a mouth, and they speak not; hands, and they handle not; feet and they walk not. Like to them shall be they who make them, and trust in them." [8245] __________________________________________________________________ [8228] By those in favour of its having been divinely enjoined. [8229] By argument, of course.--Tr. [8230] Ex. xx. 2. [8231] Ex. xx. 22, 23. [8232] Deut. vi. 4. [8233] Deut. vi. 12. [8234] Deut. xi. 27. [8235] Deut. xii. 2, 3. [8236] Deut. xii. 30. [8237] Deut. xiii. 1. [8238] Of course our division of the Scripture by chapter and verse did not exist in the days of Tertullian.--Tr. [8239] Deut. xiii. 6. [8240] Deut. xiii. 16. [8241] Deut. xxvii. 15. [8242] Rev. xix. 4. [8243] The words in the Septuagint are: hoti emoi hoi huioit 'Israel oiketai eisin, paides mou houtoi eisin hous exegagon ek ges Aiguptou. [8244] Lev. xxv. 55; xxvi. 1. [8245] Ps. cxxxv. 15; cxv. 4. __________________________________________________________________ Chapter III. Nor should I think it needful to discuss whether God pursues a worthy course in forbidding His own name and honour to be given over to a lie, or does so in not consenting that such as He has plucked from the maze of false religion should return again to Egypt, or does so in not suffering to depart from Him them whom He has chosen for Himself. Thus that, too, will not require to be treated by us, whether He has wished to be kept the rule which He has chosen to appoint, and whether He justly avenges the abandonment of the rule which He has wished to be kept; since He would have appointed it to no purpose if He had not wished it kept, and would have to no purpose wished it kept if He had been unwilling to uphold it. My next step, indeed, is to put to the test these appointments of God in opposition to false religions, the completely vanquished as well as also the punished, since on these will depend the entire argument for martyrdoms. Moses was apart with God on the mountain, when the people, not brooking his absence, which was so needful, seek to make gods for themselves, which, for his own part, he will prefer to destroy. [8246] Aaron is importuned, and commands that the earrings of their women be brought together, that they may be thrown into the fire. For the people were about to lose, as a judgment upon themselves, the true ornaments for the ears, the words of God. The wise fire makes for them the molten likeness of a calf, reproaching them with having the heart where they have their treasure also,--in Egypt, to wit, which clothed with sacredness, among the other animals, a certain ox likewise. Therefore the slaughter of three thousand by their nearest relatives, because they had displeased their so very near relative God, solemnly marked both the commencement and the deserts of the trespass. Israel having, as we are told in Numbers, [8247] turned aside at Sethim, the people go to the daughters of Moab to gratify their lust: they are allured to the idols, so that they committed whoredom with the spirit also: finally, they eat of their defiled sacrifices; then they both worship the gods of the nation, and are admitted to the rites of Beelphegor. For this lapse, too, into idolatry, sister to adultery, it took the slaughter of twenty-three thousand by the swords of their countrymen to appease the divine anger. After the death of Joshua the son of Nave they forsake the God of their fathers, and serve idols, Baalim and Ashtaroth; [8248] and the Lord in anger delivered them up to the hands of spoilers, and they continued to be spoiled by them, and to be sold to their adversaries, and could not at all stand before their enemies. Whithersoever they went forth, His hand was upon them for evil, and they were greatly distressed. And after this God sets judges (critas), the same as our censors, over them. But not even these did they continue steadfastly to obey. So soon as one of the judges died, they proceeded to transgress more than their fathers had done by going after the gods of others, and serving and worshipping them. Therefore the Lord was angry. "Since, indeed," He says, "this nation have transgressed my covenant which I established with their fathers, and have not hearkened to my voice, I also will give no heed to remove from before them a man of the nations which Joshua left at his death." [8249] And thus, throughout almost all the annals of the judges and of the kings who succeeded them, while the strength of the surrounding nations was preserved, He meted wrath out to Israel by war and captivity and a foreign yoke, as often as they turned aside from Him, especially to idolatry. __________________________________________________________________ [8246] Ex. xxxii. [8247] Num. xxv. 1. [8248] Judg. ii. 8-13. [8249] Judg. ii. 20, 21. __________________________________________________________________ Chapter IV. If, therefore, it is evident that from the beginning this kind of worship has both been forbidden--witness the commands so numerous and weighty--and that it has never been engaged in without punishment following, as examples so numerous and impressive show, and that no offence is counted by God so presumptuous as a trespass of this sort, we ought further to perceive the purport of both the divine threatenings and their fulfilments, which was even then commended not only by the not calling in question, but also by the enduring of martyrdoms, for which certainly He had given occasion by forbidding idolatry. For otherwise martyrdoms would not take place. And certainly He had supplied, as a warrant for these, His own authority, willing those events to come to pass for the occurrence of which He had given occasion. At present (it is important), for we are getting severely stung concerning the will of God, and the scorpion repeats the prick, denying the existence of this will, finding fault with it, so that he either insinuates that there is another god, such that this is not his will, or none the less overthrows ours, seeing such is his will, or altogether denies this will of God, if he cannot deny Himself. But, for our part, contending elsewhere about God, and about all the rest of the body of heretical teaching, we now draw before us definite lines [8250] for one form of encounter, maintaining that this will, such as to have given occasion for martyrdoms, is that of not another god than the God of Israel, on the ground of the commandments relating to an always forbidden, as well as of the judgments upon a punished, idolatry. For if the keeping of a command involves the suffering of violence, this will be, so to speak, a command about keeping the command, requiring me to suffer that through which I shall be able to keep the command, violence namely, whatever of it threatens me when on my guard against idolatry. And certainly (in the case supposed) the Author of the command extorts compliance with it. He could not, therefore, have been unwilling that those events should come to pass by means of which the compliance will be manifest. The injunction is given me not to make mention of any other god, not even by speaking,--as little by the tongue as by the hand,--to fashion a god, and not to worship or in any way show reverence to another than Him only who thus commands me, whom I am both bid fear that I may not be forsaken by Him, and love with my whole being, that I may die for Him. Serving as a soldier under this oath, I am challenged by the enemy. If I surrender to them, I am as they are. In maintaining this oath, I fight furiously in battle, am wounded, hewn in pieces, slain. Who wished this fatal issue to his soldier, but he who sealed him by such an oath? __________________________________________________________________ [8250] An allusion to what occurred in the games, there being lines to mark the space within which the contests were to be waged.--Tr. __________________________________________________________________ Chapter V. You have therefore the will of my God. We have cured this prick. Let us give good heed to another thrust touching the character of His will. It would be tedious to show that my God is good,--a truth with which the Marcionites have now been made acquainted by us. Meanwhile it is enough that He is called God for its being necessary that He should be believed to be good. For if any one make the supposition that God is evil, he will not be able to take his stand on both the constituents thereof: he will be bound either to affirm that he whom he has thought to be evil is not God, or that he whom he has proclaimed to be God is good. Good, therefore, will be the will also of him who, unless he is good, will not be God. The goodness of the thing itself also which God has willed--of martyrdom, I mean--will show this, because only one who is good has willed what is good. I stoutly maintain that martyrdom is good, as required by the God by whom likewise idolatry is forbidden and punished. For martyrdom strives against and opposes idolatry. But to strive against and oppose evil cannot be ought but good. Not as if I denied that there is a rivalry in evil things with one another, as well as in good also; but this ground for it requires a different state of matters. For martyrdom contends with idolatry, not from some malice which they share, but from its own kindness; for it delivers from idolatry. Who will not proclaim that to be good which delivers from idolatry? What else is the opposition between idolatry and martyrdom, than that between life and death? Life will be counted to be martyrdom as much as idolatry to be death. He who will call life an evil, has death to speak of as a good. This frowardness also appertains to men,--to discard what is wholesome, to accept what is baleful, to avoid all dangerous cures, or, in short, to be eager to die rather than to be healed. For they are many who flee from the aid of physic also, many in folly, many from fear and false modesty. And the healing art has manifestly an apparent cruelty, by reason of the lancet, and of the burning iron, and of the great heat of the mustard; yet to be cut and burned, and pulled and bitten, is not on that account an evil, for it occasions helpful pains; nor will it be refused merely because it afflicts, but because it afflicts inevitably will it be applied. The good accruing is the apology for the frightfulness of the work. In short, that man who is howling and groaning and bellowing in the hands of a physician will presently load the same hands with a fee, and proclaim that they are the best operators, and no longer affirm that they are cruel. Thus martyrdoms also rage furiously, but for salvation. God also will be at liberty to heal for everlasting life by means of fires and swords, and all that is painful. But you will admire the physician at least even in that respect, that for the most part he employs like properties in the cures to counteract the properties of the diseases, when he aids, as it were, the wrong way, succouring by means of those things to which the affliction is owing. For he both checks heat by heat, by laying on a greater load; and subdues inflammation by leaving thirst unappeased, by tormenting rather; and contracts the superabundance of bile by every bitter little draught, and stops hemorrhage by opening a veinlet in addition. But you will think that God must be found fault with, and that for being jealous, if He has chosen to contend with a disease and to do good by imitating the malady, to destroy death by death, to dissipate killing by killing, to dispel tortures by tortures, to disperse [8251] punishments by punishments, to bestow life by withdrawing it, to aid the flesh by injuring it, to preserve the soul by snatching it away. The wrongheadedness, as you deem it to be, is reasonableness; what you count cruelty is kindness. Thus, seeing God by brief (sufferings) effects cures for eternity, extol your God for your prosperity; you have fallen into His hands, but have happily fallen. He also fell into your sicknesses. Man always first provides employment for the physician; in short, he has brought upon himself the danger of death. He had received from his own Lord, as from a physician, the salutary enough rule to live according to the law, that he should eat of all indeed (that the garden produced) and should refrain from only one little tree which in the meantime the Physician Himself knew as a perilous one. He gave ear to him whom he preferred, and broke through self-restraint. He ate what was forbidden, and, surfeited by the trespass, suffered indigestion tending to death; he certainly richly deserving to lose his life altogether who wished to do so. But the inflamed tumour due to the trespass having been endured until in due time the medicine might be mixed, the Lord gradually prepared the means of healing--all the rules of faith, they also bearing a resemblance to (the causes of) the ailment, seeing they annul the word of death by the word of life, and diminish the trespass-listening by a listening of allegiance. Thus, even when that Physician commands one to die, He drives out the lethargy of death. Why does man show reluctance to suffer now from a cure, what he was not reluctant then to suffer from a disorder? Does he dislike being killed for salvation, who did not dislike being killed for destruction?--Will he feel squeamish with reference to the counter poison, who gaped for the poison? __________________________________________________________________ [8251] Literally, "disperse in vapour."--Tr. __________________________________________________________________ Chapter VI. But if, for the contest's sake, God had appointed martyrdoms for us, that thereby we might make trial with our opponent, in order that He may now keep bruising him by whom man chose to be bruised, here too generosity rather than harshness in God holds sway. For He wished to make man, now plucked from the devil's throat by faith, trample upon him likewise by courage, that he might not merely have escaped from, but also completely vanquished, his enemy. He who had called to salvation has been pleased to summon to glory also, that they who were rejoicing in consequence of their deliverance may be in transports when they are crowned likewise. With what good-will the world celebrates those games, the combative festivals and superstitious contests of the Greeks, involving forms both of worship and of pleasure, has now become clear in Africa also. As yet cities, by sending their congratulations severally, annoy Carthage, which was presented with the Pythian game after the racecourse had attained to an old age. Thus, by the world [8252] it has been believed to be a most proper mode of testing proficiency in studies, to put in competition the forms of skill, to elicit the existing condition of bodies and of voices, the reward being the informer, the public exhibition the judge, and pleasure the decision. Where there are mere contests, there are some wounds: fists make reel, heels kick like butting rams, boxing-gloves mangle, whips leave gashes. Yet there will be no one reproaching the superintendent of the contest for exposing men to outrage. Suits for injuries lie outside the racecourse. But to the extent that those persons deal in discoloration, and gore, and swellings, he will design for them crowns, doubtless, and glory, and a present, political privileges, contributions by the citizens, images, statues, and--of such sort as the world can give--an eternity of fame, a resurrection by being kept in remembrance. The pugilist himself does not complain of feeling pain, for he wishes it; the crown closes the wounds, the palm hides the blood: he is excited more by victory than by injury. Will you count this man hurt whom you see happy? But not even the vanquished himself will reproach the superintendent of the contest for his misfortune. Shall it be unbecoming in God to bring forth kinds of skill and rules of His own into public view, into this open ground of the world, to be seen by men, and angels, and all powers?--to test flesh and spirit as to stedfastness and endurance?--to give to this one the palm, to this one distinction, to that one the privilege of citizenship, to that one pay?--to reject some also, and after punishing to remove them with disgrace? You dictate to God, forsooth, the times, or the ways, or the places in which to institute a trial concerning His own troop (of competitors) as if it were not proper for the Judge to pronounce the preliminary decision also. Well now, if He had put forth faith to suffer martyrdoms not for the contest's sake, but for its own benefit, ought it not to have had some store of hope, for the increase of which it might restrain desire of its own, and check its wish in order that it might strive to mount up, seeing they also who discharge earthly functions are eager for promotion? Or how will there be many mansions in our Father's house, if not to accord with a diversity of deserts? How will one star also differ from another star in glory, unless in virtue of disparity in their rays? [8253] But further, if, on that account, some increase of brightness also was appropriate to loftiness of faith, that gain ought to have been of some such sort as would cost great effort, poignant suffering, torture, death. But consider the requital, when flesh and life are paid away--than which in man there is nought more precious, the one from the hand of God, the other from His breath--that the very things are paid away in obtaining the benefit of which the benefit consists; that the very things are expended which may be acquired; that the same things are the price which are also the commodities. God had foreseen also other weaknesses incident to the condition of man,--the stratagems of the enemy, the deceptive aspects of the creatures, the snares of the world; that faith, even after baptism, would be endangered; that the most, after attaining unto salvation, would be lost again, through soiling the wedding-dress, through failing to provide oil for their torchlets--would be such as would have to be sought for over mountains and woodlands, and carried back upon the shoulders. He therefore appointed as second supplies of comfort, and the last means of succour, the fight of martyrdom and the baptism--thereafter free from danger--of blood. And concerning the happiness of the man who has partaken of these, David says: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." [8254] For, strictly speaking, there cannot any longer be reckoned ought against the martyrs, by whom in the baptism (of blood) life itself is laid down. Thus, "love covers the multitude of sins;" [8255] and loving God, to wit, with all its strength (by which in the endurance of martyrdom it maintains the fight), with all its life [8256] (which it lays down for God), it makes of man a martyr. Shall you call these cures, counsels, methods of judging, spectacles, (illustrations of) even the barbarity of God? Does God covet man's blood? And yet I might venture to affirm that He does, if man also covets the kingdom of heaven, if man covets a sure salvation, if man also covets a second new birth. The exchange is displeasing to no one, which can plead, in justification of itself, that either benefit or injury is shared by the parties making it. __________________________________________________________________ [8252] Literally, "age."--Tr. [8253] 1 Cor. xv. 41. [8254] Ps. xxxii. 1; Rom. iv. 7, etc. [8255] 1 Pet. iv. 8. [8256] Matt. xxii. 37. __________________________________________________________________ Chapter VII. If the scorpion, swinging his tail in the air, still reproach us with having a murderer for our God, I shall shudder at the altogether foul breath of blasphemy which comes stinking from his heretical mouth; but I will embrace even such a God, with assurance derived from reason, by which reason even He Himself has, in the person of His own Wisdom, by the lips of Solomon, proclaimed Himself to be more than a murderer: Wisdom (Sophia), says He has slain her own children. [8257] Sophia is Wisdom. She has certainly slain them wisely if only into life, and reasonably if only into glory. Of murder by a parent, oh the clever form! Oh the dexterity of crime! Oh the proof of cruelty, which has slain for this reason, that he whom it may have slain may not die! And therefore what follows? Wisdom is praised in hymns, in the places of egress; for the death of martyrs also is praised in song. Wisdom behaves with firmness in the streets, for with good results does she murder her own sons. [8258] Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, "I am God's;" and this one shouts, "In the name of Jacob;" and another writes, "In the name of Israel." [8259] O good mother! I myself also wish to be put among the number of her sons, that I may be slain by her; I wish to be slain, that I may become a son. But does she merely murder her sons, or also torture them? For I hear God also, in another passage, say, "I will burn them as gold is burned, and will try them as silver is tried." [8260] Certainly by the means of torture which fires and punishments supply, by the testing martyrdoms of faith. The apostle also knows what kind of God he has ascribed to us, when he writes: "If God spared not His own Son, but gave Him up for us, how did He not with Him also give us all things?" [8261] You see how divine Wisdom has murdered even her own proper, first-born and only Son, who is certainly about to live, nay, to bring back the others also into life. I can say with the Wisdom of God; It is Christ who gave Himself up for our offences. [8262] Already has Wisdom butchered herself also. The character of words depends not on the sound only, but on the meaning also, and they must be heard not merely by ears, but also by minds. He who does not understand, believes God to be cruel; although for him also who does not understand, an announcement has been made to restrain his harshness in understanding otherwise than aright. "For who," says the apostle, "has known the mind of the Lord? or who has been His counsellor, to teach Him? or who has pointed out to Him the way of understanding?" [8263] But, indeed, the world has held it lawful for Diana of the Scythians, or Mercury of the Gauls, or Saturn of the Africans, to be appeased by human sacrifices; and in Latium to this day Jupiter has human blood given him to taste in the midst of the city; and no one makes it a matter of discussion, or imagines that it does not occur for some reason, or that it occurs by the will of his God, without having value. If our God, too, to have a sacrifice of His own, had required martyrdoms for Himself, who would have reproached Him for the deadly religion, and the mournful ceremonies, and the altar-pyre, and the undertaker-priest, and not rather have counted happy the man whom God should have devoured? __________________________________________________________________ [8257] Prov. ix. 2: "She hath killed her beasts." The corresponding words in the Septuagint are esphaxe ta eautes thumata. Augustine, in his De Civ. Dei, xvi. 20, explains the victims (thumata) to be Martyrum victimas.--Tr. [8258] Prov. i. 20, 21; see the Septuagint version. [8259] Isa. xliv. 5. [8260] Zech. xiii. 9. [8261] Rom. viii. 32. [8262] Rom. iv. 25. [8263] Rom. xi. 34. __________________________________________________________________ Chapter VIII. We keep therefore the one position, and, in respect of this question only, summon to an encounter, whether martyrdoms have been commanded by God, that you may believe that they have been commanded by reason, if you know that they have been commanded by Him, because God will not command ought without reason. Since the death of His own saints is precious is His sight, as David sings, [8264] it is not, I think, that one which falls to the lot of men generally, and is a debt due by all (rather is that one even disgraceful on account of the trespass, and the desert of condemnation to which it is to be traced), but that other which is met in this very work--in bearing witness for religion, and maintaining the fight of confession in behalf of righteousness and the sacrament. As saith Esaias, "See how the righteous man perisheth, and no one layeth it to heart; and righteous men are taken away, and no one considereth it: for from before the face of unrighteousness the righteous man perisheth, and he shall have honour at his burial." [8265] Here, too, you have both an announcement of martyrdoms, and of the recompense they bring. From the beginning, indeed, righteousness suffers violence. Forthwith, as soon as God has begun to be worshipped, religion has got ill-will for her portion. He who had pleased God is slain, and that by his brother. Beginning with kindred blood, in order that it might the more easily go in quest of that of strangers, ungodliness made the object of its pursuit, finally, that not only of righteous persons, but even of prophets also. David is persecuted; Elias put to flight; Jeremias stoned; Esaias cut asunder; Zacharias butchered between the altar and the temple, imparting to the hard stones lasting marks of his blood. [8266] That person himself, at the close of the law and the prophets, and called not a prophet, but a messenger, is, suffering an ignominious death, beheaded to reward a dancing-girl. And certainly they who were wont to be led by the Spirit of God used to be guided by Himself to martyrdoms; so that they had even already to endure what they had also proclaimed as requiring to be borne. Wherefore the brotherhood of the three also, when the dedication of the royal image was the occasion of the citizens being pressed to offer worship, knew well what faith, which alone in them had not been taken captive, required,--namely, that they must resist idolatry to the death. [8267] For they remembered also the words of Jeremias writing to those over whom that captivity was impending: "And now ye shall see borne upon (men's) shoulders the gods of the Babylonians, of gold and silver and wood, causing fear to the Gentiles. Beware, therefore, that ye also do not be altogether like the foreigners, and be seized with fear while ye behold crowds worshipping those gods before and behind, but say in your mind, Our duty is to worship Thee, O Lord." [8268] Therefore, having got confidence from God, they said, when with strength of mind they set at defiance the king's threats against the disobedient: "There is no necessity for our making answer to this command of yours. For our God whom we worship is able to deliver us from the furnace of fire and from your hands; and then it will be made plain to you that we shall neither serve your idol, nor worship your golden image which you have set up." [8269] O martyrdom even without suffering perfect! Enough did they suffer! enough were they burned, whom on this account God shielded, that it might not seem that they had given a false representation of His power. For forthwith, certainly, would the lions, with their pent-up and wonted savageness, have devoured Daniel also, a worshipper of none but God, and therefore accused and demanded by the Chaldeans, if it had been right that the worthy anticipation of Darius concerning God should have proved delusive. For the rest, every preacher of God, and every worshipper also, such as, having been summoned to the service of idolatry, had refused compliance, ought to have suffered, agreeably to the tenor of that argument too, by which the truth ought to have been recommended both to those who were then living and to those following in succession,--(namely), that the suffering of its defenders themselves bespeak trust for it, because nobody would have been willing to be slain but one possessing the truth. Such commands as well as instances, remounting to earliest times, show that believers are under obligation to suffer martyrdom. __________________________________________________________________ [8264] Ps. cxvi. 15. [8265] Isa. lvii. 1. [8266] Matt. xiv. 3. [8267] Dan. iii. 12. [8268] Baruch vi. 3. [8269] Dan. iii. 16. __________________________________________________________________ Chapter IX. It remains for us, lest ancient times may perhaps have had the sacrament [8270] (exclusively) their own, to review the modern Christian system, as though, being also from God, it might be different from what preceded, and besides, therefore, opposed thereto in its code of rules likewise, so that its Wisdom knows not to murder her own sons! Evidently, in the case of Christ both the divine nature and the will and the sect are different from any previously known! He will have commanded either no martyrdoms at all, or those which must be understood in a sense different from the ordinary, being such a person as to urge no one to a risk of this kind as to promise no reward to them who suffer for Him, because He does not wish them to suffer; and therefore does He say, when setting forth His chief commands, "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." [8271] The following statement, indeed, applies first to all without restriction, then specially to the apostles themselves: "Blessed shall ye be when men shall revile you, and persecute you, and shall say all manner of evil against you, for my sake. Rejoice and be exceeding glad, since very great is your reward in heaven; for so used their fathers to do even to the prophets." So that He likewise foretold their having to be themselves also slain, after the example of the prophets. Though, even if He had appointed all this persecution in case He were obeyed for those only who were then apostles, assuredly through them along with the entire sacrament, with the shoot of the name, with the layer of the Holy Spirit, the rule about enduring persecution also would have had respect to us too, as to disciples by inheritance, and, (as it were,) bushes from the apostolic seed. For even thus again does He address words of guidance to the apostles: "Behold, I send you forth as sheep in the midst of wolves;" and, "Beware of men, for they will deliver you up to the councils, and they will scourge you in their synagogues; and ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles," etc. [8272] Now when He adds, "But the brother will deliver up the brother to death, and the father the child; and the children shall rise up against their parents, and cause them to be put to death," He has clearly announced with reference to the others, (that they would be subjected to) this form of unrighteous conduct, which we do not find exemplified in the case of the apostles. For none of them had experience of a father or a brother as a betrayer, which very many of us have. Then He returns to the apostles: "And ye shall be hated of all men for my name's sake." How much more shall we, for whom there exists the necessity of being delivered up by parents too! Thus, by allotting this very betrayal, now to the apostles, now to all, He pours out the same destruction upon all the possessors of the name, on whom the name, along with the condition that it be an object of hatred, will rest. But he who will endure on to the end--this man will be saved. By enduring what but persecution,--betrayal,--death? For to endure to the end is nought else than to suffer the end. And therefore there immediately follow, "The disciple is not above his master, nor the servant above his own lord;" because, seeing the Master and Lord Himself was stedfast in suffering persecution, betrayal and death, much more will it be the duty of His servants and disciples to bear the same, that they may not seem as if superior to Him, or to have got an immunity from the assaults of unrighteousness, since this itself should be glory enough for them, to be conformed to the sufferings of their Lord and Master; and, preparing them for the endurance of these, He reminds them that they must not fear such persons as kill the body only, but are not able to destroy the soul, but that they must dedicate fear to Him rather who has such power that He can kill both body and soul, and destroy them in hell. Who, pray, are these slayers of the body only, but the governors and kings aforesaid--men, I ween? Who is the ruler of the soul also, but God only? Who is this but the threatener of fires hereafter, He without whose will not even one of two sparrows falls to the ground; that is, not even one of the two substances of man, flesh or spirit, because the number of our hairs also has been recorded before Him? Fear ye not, therefore. When He adds, "Ye are of more value than many sparrows," He makes promise that we shall not in vain--that is, not without profit--fall to the ground if we choose to be killed by men rather than by God. "Whosoever therefore will confess in me before men, in him will I confess also before my Father who is in heaven; [8273] and whosoever shall deny me before men, him will I deny also before my Father who is in heaven." Clear, as I think, are the terms used in announcing, and the way to explain, the confession as well as the denial, although the mode of putting them is different. He who confesses himself a Christian, beareth witness that he is Christ's; he who is Christ's must be in Christ. If he is in Christ, he certainly confesses in Christ, when he confesses himself a Christian. For he cannot be this without being in Christ. Besides, by confessing in Christ he confesses Christ too: since, by virtue of being a Christian, he is in Christ, while Christ Himself also is in him. For if you have made mention of day, you have also held out to view the element of light which gives us day, although you may not have made mention of light. Thus, albeit He has not expressly said, "He who will confess me," (yet) the conduct involved in daily confession is not different from what is meant in our Lord's declaration. For he who confesses himself to be what he is, that is, a Christian, confesses that likewise by which he is it, that is, Christ. Therefore he who has denied that he is a Christian, has denied in Christ, by denying that he is in Christ while he denies that he is a Christian; and, on the other hand, by denying that Christ is in him, while He denies that he is in Christ, he will deny Christ too. Thus both he who will deny in Christ, will deny Christ, and he who will confess in Christ will confess Christ. It would have been enough, therefore, though our Lord had made an announcement about confessing merely. For, from His mode of presenting confession, it might be decided beforehand with reference to its opposite too--denial, that is--that denial is repaid by the Lord with denial, just as confession is with confession. And therefore, since in the mould in which the confession has been cast the state of (the case with reference to) denial also may be perceived, it is evident that to another manner of denial belongs what the Lord has announced concerning it, in terms different from those in which He speaks of confession, when He says, "Who will deny me," not "Who will deny in me." For He had foreseen that this form of violence also would, for the most part, immediately follow when any one had been forced to renounce the Christian name,--that he who had denied that he was a Christian would be compelled to deny Christ Himself too by blaspheming Him. As not long ago, alas, we shuddered at the struggle waged in this way by some with their entire faith, which had had favourable omens. Therefore it will be to no purpose to say, "Though I shall deny that I am a Christian, I shall not be denied by Christ, for I have not denied Himself." For even so much will be inferred from that denial, by which, seeing he denies Christ in him by denying that he is a Christian, he has denied Christ Himself also. But there is more, because He threatens likewise shame with shame (in return): "Whosoever shall be ashamed of me before men, of him will I also be ashamed before my Father who is in heaven." For He was aware that denial is produced even most of all by shame, that the state of the mind appears in the forehead, and that the wound of shame precedes that in the body. __________________________________________________________________ [8270] Tertullian means martyrdom.--Tr. [8271] Matt. v. 10; Luke vi. 23. [8272] Matt. x. 16. [8273] The words in the Greek, though correctly rendered in our authorized version, are, when translated literally, what Tertullian represents them to be.--Tr. __________________________________________________________________ Chapter X. But as to those who think that not here, that is, not within this environment of earth, nor during this period of existence, nor before men possessing this nature shared by us all, has confession been appointed to be made, what a supposition is theirs, being at variance with the whole order of things of which we have experience in these lands, and in this life, and under human authorities! Doubtless, when the souls have departed from their bodies, and begun to be put upon trial in the several stories of the heavens, with reference to the engagement (under which they have come to Jesus), and to be questioned about those hidden mysteries of the heretics, they must then confess before the real powers and the real men,--the Teleti, [8274] to wit, and the Abascanti, [8275] and the Acineti [8276] of Valentinus! For, say they, even the Demiurge himself did not uniformly approve of the men of our world, whom he counted as a drop of a bucket, [8277] and the dust of the threshing-floor, and spittle and locusts, and put on a level even with brute beasts. Clearly, it is so written. Yet not therefore must we understand that there is, besides us, another kind of man, which--for it is evidently thus (in the case proposed)--has been able to assume without invalidating a comparison between the two kinds, both the characteristics of the race and a unique property. For even if the life was tainted, so that condemned to contempt it might be likened to objects held in contempt, the nature was not forthwith taken away, so that there might be supposed to be another under its name. Rather is the nature preserved, though the life blushes; nor does Christ know other men than those with reference to whom He says, "Whom do men say that I am?" [8278] And, "As ye would that men should do to you, do ye likewise so to, them." [8279] Consider whether He may not have preserved a race such that He is looking for a testimony to Himself from them, as well as consisting of those on whom He enjoins the interchange of righteous dealing. But if I should urgently demand that those heavenly men be described to me, Aratus will sketch more easily Perseus and Cepheus, and Erigone, and Ariadne, among the constellations. But who prevented the Lord from clearly prescribing that confession by men likewise has to be made where He plainly announced that His own would be; so that the statement might have run thus: "Whosoever shall confess in me before men in heaven, I also will confess in him before my Father who is in heaven?" He ought to have saved me from this mistake about confession on earth, which He would not have wished me to take part in, if He had commanded one in heaven; for I knew no other men but the inhabitants of the earth, man himself even not having up to that time been observed in heaven. Besides, what is the credibility of the things (alleged), that, being after death raised to heavenly places, I should be put to the test there, whither I would not be translated without being already tested, that I should there be tried in reference to a command where I could not come, but to find admittance? Heaven lies open to the Christian before the way to it does; because there is no way to heaven, but to him to whom heaven lies open; and he who reaches it will enter. What powers, keeping guard at the gate, do I hear you affirm to exist in accordance with Roman superstition, with a certain Carnus, Forculus, and Limentinus? What powers do you set in order at the railings? If you have ever read in David, "Lift up your gates, ye princes, and let the everlasting gates be lifted up; and the King of glory shall enter in;" [8280] if you have also heard from Amos, "Who buildeth up to the heavens his way of ascent, and is such as to pour forth his abundance (of waters) over the earth;" [8281] know that both that way of ascent was thereafter levelled with the ground, by the footsteps of the Lord, and an entrance thereafter opened up by the might of Christ, and that no delay or inquest will meet Christians on the threshold, since they have there to be not discriminated from one another, but owned, and not put to the question, but received in. For though you think heaven still shut, remember that the Lord left here to Peter and through him to the Church, the keys of it, which every one who has been here put to the question, and also made confession, will carry with him. But the devil stoutly affirms that we must confess there, to persuade us that we must deny here. I shall send before me fine documents, to be sure, [8282] I shall carry with me excellent keys, the fear of them who kill the body only, but do nought against the soul: I shall be graced by the neglect of this command: I shall stand with credit in heavenly places, who could not stand in earthly: I shall hold out against the greater powers, who yielded to the lesser: I shall deserve to be at length let in, though now shut out. It readily occurs to one to remark further, "If it is in heaven that men must confess, it is here too that they must deny." For where the one is, there both are. For contraries always go together. There will need to be carried on in heaven persecution even, which is the occasion of confession or denial. Why, then, do you refrain, O most presumptuous heretic, from transporting to the world above the whole series of means proper to the intimidation of Christians, and especially to put there the very hatred for the name, where Christ rules at the right hand of the Father? Will you plant there both synagogues of the Jews--fountains of persecution--before which the apostles endured the scourge, and heathen assemblages with their own circus, forsooth, where they readily join in the cry, Death to the third race? [8283] But ye are bound to produce in the same place both our brothers, fathers, children, mothers-in-law, daughters-in-law and those of our household, through whose agency the betrayal has been appointed; likewise kings, governors, and armed authorities, before whom the matter at issue must be contested. Assuredly there will be in heaven a prison also, destitute of the sun's rays or full of light unthankfully, and fetters of the zones perhaps, and, for a rack-horse, the axis itself which whirls the heavens round. Then, if a Christian is to be stoned, hail-storms will be near; if burned, thunderbolts are at hand; if butchered, the armed Orion will exercise his function; if put an end to by beasts, the north will send forth the bears, the Zodiac the bulls and the lions. He who will endure these assaults to the end, the same shall be saved. Will there be then, in heaven, both an end, and suffering, a killing, and the first confession? And where will be the flesh requisite for all this? Where the body which alone has to be killed by men? Unerring reason has commanded us to set forth these things in even a playful manner; nor will any one thrust out the bar consisting in this objection (we have offered), so as not to be compelled to transfer the whole array of means proper to persecution, all the powerful instrumentality which has been provided for dealing with this matter, to the place where he has put the court before which confession should be made. Since confession is elicited by persecution, and persecution ended in confession, there cannot but be at the same time, in attendance upon these, the instrumentality which determines both the entrance and the exit, that is, the beginning and the end. But both hatred for the name will be here, persecution breaks out here, betrayal brings men forth here, examination uses force here, torture rages here, and confession or denial completes this whole course of procedure on the earth. Therefore, if the other things are here, confession also is not elsewhere; if confession is elsewhere, the other things also are not here. Certainly the other things are not elsewhere; therefore neither is confession in heaven. Or, if they will have it that the manner in which the heavenly examination and confession take place is different, it will certainly be also incumbent on them to devise a mode of procedure of their own of a very different kind, and opposed to that method which is indicated in the Scriptures. And we may be able to say, Let them consider (whether what they imagine to exist does so), if so be that this course of procedure, proper to examination and confession on earth--a course which has persecution as the source in which it originates, and which pleads dissension in the state--is preserved to its own faith, if so be that we must believe just as is also written, and understand just as is spoken. Here I endure the entire course (in question), the Lord Himself not appointing a different quarter of the world for my doing so. For what does He add after finishing with confession and denial? "Think not that I am come to send peace on earth, but a sword,"--undoubtedly on the earth. "For I am come to set a man at variance against his father, and the daughter against her mother, and the mother-in-law against her daughter-in-law. And a man's foes shall be they of his own household." [8284] For so is it brought to pass, that the brother delivers up the brother to death, and the father the son: and the children rise up against the parents, and cause them to die. And he who endureth to the end let that man be saved. [8285] So that this whole course of procedure characteristic of the Lord's sword, which has been sent not to heaven, but to earth, makes confession also to be there, which by enduring to the end is to issue in the suffering of death. __________________________________________________________________ [8274] The perfect. [8275] The spell-resisting. [8276] The steadfast. [8277] Isa. xl. 15. [8278] Matt. xvi. 13. [8279] Matt. vii. 12 and Luke vi. 31. [8280] Ps. xxiv. 7. [8281] Amos ix. 6. [8282] In support of my cause. [8283] More literally, "How long shall we suffer the third race!" The Christians are meant; the first race being the heathen, and the second the Jews.--Tr. [8284] Matt. x. 34. [8285] Matt. x. 21. __________________________________________________________________ Chapter XI. In the same manner, therefore, we maintain that the other announcements too refer to the condition of martyrdom. "He," says Jesus, "who will value his own life also more than me, is not worthy of me," [8286] --that is, he who will rather live by denying, than die by confessing, me; and "he who findeth his life shall lose it; but he who loseth it for my sake shall find it." [8287] Therefore indeed he finds it, who, in winning life, denies; but he who thinks that he wins it by denying, will lose it in hell. On the other hand, he who, through confessing, is killed, will lose it for the present, but is also about to find it unto everlasting life. In fine, governors themselves, when they urge men to deny, say, "Save your life;" and, "Do not lose your life." How would Christ speak, but in accordance with the treatment to which the Christian would be subjected? But when He forbids thinking about what answer to make at a judgment-seat, [8288] He is preparing His own servants for what awaited them, He gives the assurance that the Holy Spirit will answer by them; and when He wishes a brother to be visited in prison, [8289] He is commanding that those about to confess be the object of solicitude; and He is soothing their sufferings when He asserts that God will avenge His own elect. [8290] In the parable also of the withering of the word [8291] after the green blade had sprung up, He is drawing a picture with reference to the burning heat of persecutions. If these announcements are not understood as they are made, without doubt they signify something else than the sound indicates; and there will be one thing in the words, another in their meanings, as is the case with allegories, with parables, with riddles. Whatever wind of reasoning, therefore, these scorpions may catch (in their sails), with whatever subtlety they may attack, there is now one line of defence: [8292] an appeal will be made to the facts themselves, whether they occur as the Scriptures represent that they would; since another thing will then be meant in the Scriptures if that very one (which seems to be so) is not found in actual facts. For what is written, must needs come to pass. Besides, what is written will then come to pass, if something different does not. But, lo! we are both regarded as persons to be hated by all men for the sake of the name, as it is written; and are delivered up by our nearest of kin also, as it is written; and are brought before magistrates, and examined, and tortured, and make confession, and are ruthlessly killed, as it is written. So the Lord ordained. If He ordained these events otherwise, why do they not come to pass otherwise than He ordained them, that is, as He ordained them? And yet they do not come to pass otherwise than He ordained. Therefore, as they come to pass, so He ordained; and as He ordained, so they come to pass. For neither would they have been permitted to occur otherwise than He ordained, nor for His part would He have ordained otherwise than He would wish them to occur. Thus these passages of Scripture will not mean ought else than we recognise in actual facts; or if those events are not yet taking place which are announced, how are those taking place which have not been announced? For these events which are taking place have not been announced, if those which are announced are different, and not these which are taking place. Well now, seeing the very occurrences are met with in actual life which are believed to have been expressed with a different meaning in words, what would happen if they were found to have come to pass in a different manner than had been revealed? But this will be the waywardness of faith, not to believe what has been demonstrated, to assume the truth of what has not been demonstrated. And to this waywardness I will offer the following objection also, that if these events, which occur as is written, will not be the very ones which are announced, those too (which are meant) ought not to occur as is written, that they themselves also may not, after the example of these others, be in danger of exclusion, since there is one thing in the words and another in the facts; and there remains that even the events which have been announced are not seen when they occur, if they are announced otherwise than they have to occur. And how will those be believed (to have come to pass), which will not have been announced as they come to pass? Thus heretics, by not believing what is announced as it has been shown to have taken place, believe what has not been even announced. __________________________________________________________________ [8286] Luke xiv. 26. [8287] Matt. x. 39. [8288] Matt. x. 19. [8289] Matt. xxv. 36. [8290] Luke xviii. 7. [8291] Matt. xiii. 3. [8292] See note 1, cap. iv. p. 637, supra. __________________________________________________________________ Chapter XII. Who, now, should know better the marrow of the Scriptures than the school of Christ itself?--the persons whom the Lord both chose for Himself as scholars, certainly to be fully instructed in all points, and appointed to us for masters to instruct us in all points. To whom would He have rather made known the veiled import of His own language, than to him to whom He disclosed the likeness of His own glory--to Peter, John, and James, and afterwards to Paul, to whom He granted participation in (the joys of) paradise too, prior to his martyrdom? Or do they also write differently from what they think--teachers using deceit, not truth? Addressing the Christians of Pontus, Peter, at all events, says, "How great indeed is the glory, if ye suffer patiently, without being punished as evildoers! For this is a lovely feature, and even hereunto were ye called, since Christ also suffered for us, leaving you Himself as an example, that ye should follow His own steps." [8293] And again: "Beloved, be not alarmed by the fiery trial which is taking place among you, as though some strange thing happened unto you. For, inasmuch as ye are partakers of Christ's sufferings, do ye rejoice; that, when His glory shall be revealed, ye may be glad also with exceeding joy. If ye are reproached for the name of Christ, happy are ye; because glory and the Spirit of God rest upon you: if only none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busybody in other men's matters; yet (if any man suffer) as a Christian, let him not be ashamed, but let him glorify God on this behalf." [8294] John, in fact, exhorts us to lay down our lives even for our brethren, [8295] affirming that there is no fear in love: "For perfect love casteth out fear, since fear has punishment; and he who fears is not perfect in love." [8296] What fear would it be better to understand (as here meant), than that which gives rise to denial? What love does he assert to be perfect, but that which puts fear to flight, and gives courage to confess? What penalty will he appoint as the punishment of fear, but that which he who denies is about to pay, who has to be slain, body and soul, in hell? And if he teaches that we must die for the brethren, how much more for the Lord,--he being sufficiently prepared, by his own Revelation too, for giving such advice! For indeed the Spirit had sent the injunction to the angel of the church in Smyrna: "Behold, the devil shall cast some of you into prison, that ye may be tried ten days. Be thou faithful unto death, and I will give thee a crown of life." [8297] Also to the angel of the church in Pergamus (mention was made) of Antipas, [8298] the very faithful martyr, who was slain where Satan dwelleth. Also to the angel of the church in Philadelphia [8299] (it was signified) that he who had not denied the name of the Lord was delivered from the last trial. Then to every conqueror the Spirit promises now the tree of life, and exemption from the second death; now the hidden manna with the stone of glistening whiteness, and the name unknown (to every man save him that receiveth it); now power to rule with a rod of iron, and the brightness of the morning star; now the being clothed in white raiment, and not having the name blotted out of the book of life, and being made in the temple of God a pillar with the inscription on it of the name of God and of the Lord, and of the heavenly Jerusalem; now a sitting with the Lord on His throne,--which once was persistently refused to the sons of Zebedee. [8300] Who, pray, are these so blessed conquerors, but martyrs in the strict sense of the word? For indeed theirs are the victories whose also are the fights; theirs, however, are the fights whose also is the blood. But the souls of the martyrs both peacefully rest in the meantime under the altar, [8301] and support their patience by the assured hope of revenge; and, clothed in their robes, wear the dazzling halo of brightness, until others also may fully share in their glory. For yet again a countless throng are revealed, clothed in white and distinguished by palms of victory, celebrating their triumph doubtless over Antichrist, since one of the elders says, "These are they who come out of that great tribulation, and have washed their robes, and made them white in the blood of the Lamb." [8302] For the flesh is the clothing of the soul. The uncleanness, indeed, is washed away by baptism, but the stains are changed into dazzling whiteness by martyrdom. For Esaias also promises, that out of red and scarlet there will come forth the whiteness of snow and wool. [8303] When great Babylon likewise is represented as drunk with the blood of the saints, [8304] doubtless the supplies needful for her drunkenness are furnished by the cups of martyrdoms; and what suffering the fear of martyrdoms will entail, is in like manner shown. For among all the castaways, nay, taking precedence of them all, are the fearful. "But the fearful," says John--and then come the others--"will have their part in the lake of fire and brimstone." [8305] Thus fear, which, as stated in his epistle, love drives out, has punishment. __________________________________________________________________ [8293] 1 Pet. ii. 20. [8294] 1 Pet. iv. 12. [8295] 1 John iii. 16. [8296] 1 John iv. 18. [8297] Rev. ii. 10. [8298] Rev. ii. 13. [8299] Rev. iii. 10. [8300] Matt. xx. 20-23. [8301] Rev. vi. 9. [8302] Rev. vii. 14. [8303] Isa. i. 18. [8304] Rev. xvii. 6. [8305] Rev. xxi. 8. __________________________________________________________________ Chapter XIII. But how Paul, an apostle, from being a persecutor, who first of all shed the blood of the church, though afterwards he exchanged the sword for the pen, and turned the dagger into a plough, being first a ravening wolf of Benjamin, then himself supplying food as did Jacob, [8306] --how he, (I say,) speaks in favour of martyrdoms, now to be chosen by himself also, when, rejoicing over the Thessalonians, he says, "So that we glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations, in which ye endure a manifestation of the righteous judgment of God, that ye may be accounted worthy of His kingdom, for which ye also suffer!" [8307] As also in his Epistle to the Romans: "And not only so, but we glory in tribulations also, being sure that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed." [8308] And again: "And if children, then heirs, heirs indeed of God, and joint-heirs with Christ: if so be that we suffer with Him, that we may be also glorified together. For I reckon that the sufferings of this time are not worthy to be compared with the glory which shall be revealed in us." [8309] And therefore he afterward says: "Who shall separate us from the love of God? Shall tribulation, or distress, or famine, or nakedness, or peril, or sword? (As it is written: For Thy sake we are killed all the day long; we have been counted as sheep for the slaughter.) Nay, in all these things we are more than conquerors, through Him who loved us. For we are persuaded, that neither death, nor life, nor power, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." [8310] But further, in recounting his own sufferings to the Corinthians, he certainly decided that suffering must be borne: "In labours, (he says,) more abundant, in prisons very frequent, in deaths oft. Of the Jews five times received I forty stripes, save one; thrice was I beaten with rods; once was I stoned," [8311] and the rest. And if these severities will seem to be more grievous than martyrdoms, yet once more he says: "Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake." [8312] He also says, in verses occurring in a previous part of the epistle: "Our condition is such, that we are troubled on every side, yet not distressed; and are in need, but not in utter want; since we are harassed by persecutions, but not forsaken; it is such that we are cast down, but not destroyed; always bearing about in our body the dying of Christ." [8313] "But though," says he, "our outward man perisheth"--the flesh doubtless, by the violence of persecutions--"yet the inward man is renewed day by day"--the soul, doubtless, by hope in the promises. "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal"--he is speaking of troubles; "but the things which are not seen are eternal"--he is promising rewards. But writing in bonds to the Thessalonians, [8314] he certainly affirmed that they were blessed, since to them it had been given not only to believe on Christ, but also to suffer for His sake. "Having," says he, "the same conflict which ye both saw in me, and now hear to be in me." [8315] "For though I am offered upon the sacrifice, I joy and rejoice with you all; in like manner do ye also joy and rejoice with me." You see what he decides the bliss of martyrdom to be, in honour of which he is providing a festival of mutual joy. When at length he had come to be very near the attainment of his desire, greatly rejoicing in what he saw before him, he writes in these terms to Timothy: "For I am already being offered, and the time of my departure is at hand. I have fought the good fight, I have finished my course, I have kept the faith; there is laid up for me the crown which the Lord will give me on that day" [8316] --doubtless of his suffering. Admonition enough did he for his part also give in preceding passages: "It is a faithful saying: For if we are dead with Christ, we shall also live with Him; if we suffer, we shall also reign with Him; if we deny Him, He also will deny us; if we believe not, yet He is faithful: He cannot deny Himself." [8317] "Be not thou, therefore, ashamed of the testimony of our Lord, nor of me His prisoner;" [8318] for he had said before: "For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind." [8319] For we suffer with power from love toward God, and with a sound mind, when we suffer for our blamelessness. But further, if He anywhere enjoins endurance, for what more than for sufferings is He providing it? If anywhere He tears men away from idolatry, what more than martyrdoms takes the lead, in tearing them away to its injury? __________________________________________________________________ [8306] Gen. xxv. 34; xxvii. 25. [8307] 2 Thess. i. 4. [8308] Rom. v. 3. [8309] Rom. viii. 17. [8310] Rom. viii. 35. [8311] 2 Cor. xi. 23. [8312] 2 Cor. xii. 10. [8313] 2 Cor. iv. 8. [8314] Should be Philippians: i.e. Phil. i. 29, 30. [8315] Phil. ii. 17. [8316] 2 Tim. iv. 6. [8317] 2 Tim ii. 11. [8318] 2 Tim. i. 8. [8319] 2 Tim. i. 7. __________________________________________________________________ Chapter XIV. No doubt the apostle admonishes the Romans [8320] to be subject to all power, because there is no power but of God, and because (the ruler) does not carry the sword without reason, and is the servant of God, nay also, says he, a revenger to execute wrath upon him that doeth evil. For he had also previously spoken thus: "For rulers are not a terror to a good work, but to an evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of it. Therefore he is a minister of God to thee for good. But if thou do that which is evil, be afraid." Thus he bids you be subject to the powers, not on an opportunity occurring for his avoiding martyrdom, but when he is making an appeal in behalf of a good life, under the view also of their being as it were assistants bestowed upon righteousness, as it were handmaids of the divine court of justice, which even here pronounces sentence beforehand upon the guilty. Then he goes on also to show how he wishes you to be subject to the powers, bidding you pay "tribute to whom tribute is due, custom to whom custom," [8321] that is, the things which are Cæsar's to Cæsar, and the things which are God's to God; [8322] but man is the property of God alone. Peter, [8323] no doubt, had likewise said that the king indeed must be honoured, yet so that the king be honoured only when he keeps to his own sphere, when he is far from assuming divine honours; because both father and mother will be loved along with God, not put on an equality with Him. Besides, one will not be permitted to love even life more than God. __________________________________________________________________ [8320] Rom. xiii. 1. [8321] Rom. xiii. 6. [8322] Matt. xxii. 21. [8323] 1 Pet. ii. 13. __________________________________________________________________ Chapter XV. Now, then, the epistles of the apostles also are well known. And do we, (you say), in all respects guileless souls and doves merely, love to go astray? I should think from eagerness to live. But let it be so, that meaning departs from their epistles. And yet, that the apostles endured such sufferings, we know: the teaching is clear. This only I perceive in running through the Acts. I am not at all on the search. The prisons there, and the bonds, and the scourges, and the big stones, and the swords, and the onsets by the Jews, and the assemblies of the heathen, and the indictments by tribunes, and the hearing of causes by kings, and the judgment-seats of proconsuls and the name of Cæsar, do not need an interpreter. That Peter is struck, [8324] that Stephen is overwhelmed by stones, [8325] that James is slain [8326] as is a victim at the altar, that Paul is beheaded has been written in their own blood. And if a heretic wishes his confidence to rest upon a public record, the archives of the empire will speak, as would the stones of Jerusalem. We read the lives of the Cæsars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another, [8327] when he is made fast to the cross. Then does Paul obtain a birth suited to Roman citizenship, when in Rome he springs to life again ennobled by martyrdom. Wherever I read of these occurrences, so soon as I do so, I learn to suffer; nor does it signify to me which I follow as teachers of martyrdom, whether the declarations or the deaths of the apostles, save that in their deaths I recall their declarations also. For they would not have suffered ought of a kind they had not previously known they had to suffer. When Agabus, making use of corresponding action too, had foretold that bonds awaited Paul, the disciples, weeping and entreating that he would not venture upon going to Jerusalem, entreated in vain. [8328] As for him, having a mind to illustrate what he had always taught, he says, "Why weep ye, and grieve my heart? But for my part, I could wish not only to suffer bonds, but also to die at Jerusalem, for the name of my Lord Jesus Christ." And so they yielded by saying, "Let the will of the Lord be done;" feeling sure, doubtless, that sufferings are included in the will of God. For they had tried to keep him back with the intention not of dissuading, but to show love for him; as yearning for (the preservation of) the apostle, not as counselling against martyrdom. And if even then a Prodicus or Valentinus stood by, suggesting that one must not confess on the earth before men, and must do so the less in truth, that God may not (seem to) thirst for blood, and Christ for a repayment of suffering, as though He besought it with the view of obtaining salvation by it for Himself also, he would have immediately heard from the servant of God what the devil had from the Lord: "Get thee behind me, Satan; thou art an offence unto me. It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." [8329] But even now it will be right that he hear it, seeing that, long after, he has poured forth these poisons, which not even thus are to injure readily any of the weak ones, if any one in faith will drink, before being hurt, or even immediately after, this draught of ours. __________________________________________________________________ [8324] It has been thought that the allusion is to the breaking of the legs of the crucified to hasten their death, not to the beating to which the apostles were subjected by the Jewish council: Acts v. 40.--Tr. [8325] Acts vii. 59. [8326] James the brother of our Lord, not the James mentioned Acts xii. 2. [8327] John xxi. 18. [8328] Acts xxi. 11. [8329] Matt. xvi. 23 and iv. 10,--a mixing up of two passages of Scripture. __________________________________________________________________ tertullian against_all_heresies anf03 tertullian-against_all_heresies Appendix: Against All Heresies /ccel/schaff/anf03.v.xi.html __________________________________________________________________ Appendix __________________________________________________________________ IX. Appendix. Against all Heresies. [8330] [Translated by Rev. S. Thelwall.] ------------------------ Chapter I.--Earliest Heretics: [8331] Simon Magus, Menander, Saturninus, Basilides, Nicolaus. [The Work Begins as a Fragment.] Of which heretics I will (to pass by a good deal) summarize some few particulars. For of Judaism's heretics I am silent--Dositheus the Samaritan, I mean, who was the first who had the hardihood to repudiate the prophets, on the ground that they had not spoken under inspiration of the Holy Spirit. Of the Sadducees I am silent, who, springing from the root of this error, had the hardihood to adjoin to this heresy the denial likewise of the resurrection of the flesh. [8332] The Pharisees I pretermit, who were "divided" from the Jews by their superimposing of certain additaments to the law, which fact likewise made them worthy of receiving this very name; [8333] and, together with them, the Herodians likewise, who said that Herod was Christ. To those I betake myself who have chosen to make the gospel the starting-point of their heresies. Of these the first of all is Simon Magus, who in the Acts of the Apostles earned a condign and just sentence from the Apostle Peter. [8334] He had the hardihood to call himself the Supreme Virtue, [8335] that is, the Supreme God; and moreover, (to assert) that the universe [8336] had been originated by his angels; that he had descended in quest of an erring dæmon, [8337] which was Wisdom; that, in a phantasmal semblance of God, he had not suffered among the Jews, but was as if he had suffered. [8338] After him Menander, his disciple (likewise a magician [8339] ), saying the same as Simon. Whatever Simon had affirmed himself to be, this did Menander equally affirm himself to be, asserting that none could possibly have salvation without being baptized in his name. Afterwards, again, followed Saturninus: he, too, affirming that the innascible [8340] Virtue, that is God, abides in the highest regions, and that those regions are infinite, and in the regions immediately above us; but that angels far removed from Him made the lower world; [8341] and that, because light from above had flashed refulgently in the lower regions, the angels had carefully tried to form man after the similitude of that light; that man lay crawling on the surface of the earth; that this light and this higher virtue was, thanks to mercy, the salvable spark in man, while all the rest of him perishes; [8342] that Christ had not existed in a bodily substance, and had endured a quasi-passion in a phantasmal shape merely; that a resurrection of the flesh there will by no means be. Afterwards broke out the heretic Basilides. He affirms that there is a supreme Deity, by name Abraxas, [8343] by whom was created Mind, which in Greek he calls Nous; that thence sprang the Word; that of Him issued Providence, Virtue, [8344] and Wisdom; that out of these subsequently were made Principalities, powers, [8345] and Angels; that there ensued infinite issues and processions of angels; that by these angels 365 heavens were formed, and the world, [8346] in honour of Abraxas, whose name, if computed, has in itself this number. Now, among the last of the angels, those who made this world, [8347] he places the God of the Jews latest, that is, the God of the Law and of the Prophets, whom he denies to be a God, but affirms to be an angel. To him, he says, was allotted the seed of Abraham, and accordingly he it was who transferred the sons of Israel from the land of Egypt into the land of Canaan; affirming him to be turbulent above the other angels, and accordingly given to the frequent arousing of seditions and wars, yes, and the shedding of human blood. Christ, moreover, he affirms to have been sent, not by this maker of the world, [8348] but by the above-named Abraxas; and to have come in a phantasm, and been destitute of the substance of flesh: that it was not He who suffered among the Jews, but that Simon [8349] was crucified in His stead: whence, again, there must be no believing on him who was crucified, lest one confess to having believed on Simon. Martyrdoms, he says, are not to be endured. The resurrection of the flesh he strenuously impugns, affirming that salvation has not been promised to bodies. A brother heretic [8350] emerged in Nicolaus. He was one of the seven deacons who were appointed in the Acts of the Apostles. [8351] He affirms that Darkness was seized with a concupiscence--and, indeed, a foul and obscene one--after Light: out of this permixture it is a shame to say what fetid and unclean (combinations arose). The rest (of his tenets), too, are obscene. For he tells of certain Æons, sons of turpitude, and of conjunctions of execrable and obscene embraces and permixtures, [8352] and certain yet baser outcomes of these. He teaches that there were born, moreover, dæmons, and gods, and spirits seven, and other things sufficiently sacrilegious. alike and foul, which we blush to recount, and at once pass them by. Enough it is for us that this heresy of the Nicolaitans has been condemned by the Apocalypse of the Lord with the weightiest authority attaching to a sentence, in saying "Because this thou holdest, thou hatest the doctrine of the Nicolaitans, which I too hate." [8353] __________________________________________________________________ [8330] [On p. 14, this volume, see nearly all that need be said, of this spurious treatise. I add a few references to Routh, Opuscula, Vol. 1. p. 160 etc. His honouring it with a place in his work must be my apology for not relegating it to the collection of spurious Tertulliana, sub fine.] [8331] [Routh says he inadvertently changed his title to read Advs. Hæreticos, but that it is better after all, in view of the opening sentence.] [8332] See Acts xxiii. 8, and the references there. [8333] Pharisees = Separatists. [8334] See Acts viii. 9-24. [8335] I use Virtue in this and similar cases in its Miltonic sense. [8336] Mundum. [8337] Or, "intelligence." [8338] Or, "but had undergone a quasi-passion." [8339] Magus. [8340] Innascibilem;" but Fr. Junius' conjecture, "innoscibilem," is agreeable to the Greek "agnostos." [8341] Mundum. [8342] The text here is partially conjectural, and if correct, clumsy. For the sense, see de Anima, c. xxiii. ad init. [8343] Or, Abraxes, or Abrasax. [8344] Or, Power. [8345] Potestates. [8346] Mundum. [8347] Mundum. [8348] Mundum. [8349] i.e. probably "Simon the Cyrenian." See Matt. xxvii. 32; Mark xv. 21; Luke xxiii. 26. [8350] Alter hæreticus. But Fr. Junius suggests "aliter." [8351] See Acts vi. 1-6. [But the identity is doubtful.] [8352] So Oehler gives in his text. But his suggestion, given in a note, is perhaps preferable: "and of execrable embraces and permixtures, and obscene conjunctions." [8353] See Rev. ii. 6. __________________________________________________________________ Chapter II.--Ophites, Cainites, Sethites. To these are added those heretics likewise who are called Ophites: [8354] for they magnify the serpent to such a degree, that they prefer him even to Christ Himself; for it was he, they say, who gave us the origin of the knowledge of good and of evil. [8355] His power and majesty (they say) Moses perceiving, set up the brazen serpent; and whoever gazed upon him obtained health. [8356] Christ Himself (they say further) in His gospel imitates Moses' serpent's sacred power, in saying: "And as Moses upreared the serpent in the desert, so it behoveth the Son of man to be upreared." [8357] Him they introduce to bless their eucharistic (elements). [8358] Now the whole parade and doctrine of this error flowed from the following source. They say that from the supreme primary Æon whom men speak of [8359] there emanated several other inferior Æons. To all these, however, there opposed himself an Æon who name is Ialdabaoth. [8360] He had been conceived by the permixture of a second Æon with inferior Æons; and afterwards, when he [8361] had been desirous of forcing his way into the higher regions, had been disabled by the permixture of the gravity of matter with himself to arrive at the higher regions; had been left in the midst, and had extended himself to his full dimensions, and thus had made the sky. [8362] Ialdabaoth, however, had descended lower, and had made him seven sons, and had shut from their view the upper regions by self-distension, in order that, since (these) angels could not know what was above, [8363] they might think him the sole God. These inferior Virtues and angels, therefore, had made man; and, because he had been originated by weaker and mediocre powers, he lay crawling, worm-like. That Æon, however, out of which Ialdaboath had proceeded, moved to the heart with envy, had injected into man as he lay a certain spark; excited whereby, he was through prudence to grow wise, and be able to understand the things above. So, again, the Ialdaboath aforesaid, turning indignant, had emitted out of himself the Virtue and similitude of the serpent; and this had been the Virtue in paradise--that is, this had been the serpent--whom Eve had believed as if he had been God the Son. [8364] He [8365] plucked, say they, from the fruit of the tree, and thus conferred on mankind the knowledge of things good and evil. [8366] Christ, moreover, existed not in substance of flesh: salvation of the flesh is not to be hoped for at all. Moreover, also, there has broken out another heresy also, which is called that of the Cainites. [8367] And the reason is, that they magnify Cain as if he had been conceived of some potent Virtue which operated in him; for Abel had been procreated after being conceived of an inferior Virtue, and accordingly had been found inferior. They who assert this likewise defend the traitor Judas, telling us that he is admirable and great, because of the advantages he is vaunted to have conferred on mankind; for some of them think that thanksgiving is to be rendered to Judas on this account: viz., Judas, they say, observing that Christ wished to subvert the truth, betrayed Him, in order that there might be no possibility of truth's being subverted. And others thus dispute against them, and say: Because the powers of this world [8368] were unwilling that Christ should suffer, lest through His death salvation should be prepared for mankind, he, consulting for the salvation of mankind, betrayed Christ, in order that there might be no possibility at all of the salvation being impeded, which was being impeded through the Virtues which were opposing Christ's passion; and thus, through the passion of Christ, there might be no possibility of the salvation of mankind being retarded. But, again, the heresy has started forth which is called that of the Sethites. [8369] The doctrine of this perversity is as follows. Two human beings were formed by the angels--Cain and Abel. On their account arose great contentions and discords among the angels; for this reason, that Virtue which was above all the Virtues--which they style the Mother--when they said [8370] that Abel had been slain, willed this Seth of theirs to be conceived and born in place of Abel, in order that those angels might be escheated who had created those two former human beings, while this pure seed rises and is born. For they say that there had been iniquitous permixtures of two angels and human beings; for which reason that Virtue which (as we have said) they style the Mother brought on the deluge even, for the purpose of vengeance, in order that that seed of permixture might be swept away, and this only seed which was pure be kept entire. But (in vain): for they who had originated those of the former seed sent into the ark (secretly and stealthily, and unknown to that Mother-Virtue), together with those "eight souls," [8371] the seed likewise of Ham, in order that the seed of evil should not perish, but should, together with the rest, be preserved, and after the deluge be restored to the earth, and, by example of the rest, should grow up and diffuse itself, and fill and occupy the whole orb. [8372] Of Christ, moreover, their sentiments are such that they call Him merely Seth, and say that He was instead of the actual Seth. __________________________________________________________________ [8354] Or, "Serpentarians," from ophis, a serpent. [8355] See Gen. iii. 1-7. [8356] See Num. xxi. 4-9. [8357] John iii. 14. [8358] Eucharistia (neut. pl.) = eucharisteia (Fr. Junius in Oehler): perhaps "the place in which they celebrate the eucharist." [8359] These words are intended to give the force of the "illo" of the original. [8360] Roberston (Ch. Hist. i. p. 39, note 2, ed. 2. 1858) seems to take this word to mean "Son of Darkness or Chaos." [8361] "Seque" Oehler reads here, which appears bad enough Latin, unless his "se" after "extendisse" is an error. [8362] Or, "heaven." [8363] Or, "what the upper regions were." [8364] Filio Deo. [8365] Or, "she;" but perhaps the text is preferable. [8366] See Gen. iii. 1-7. [8367] See de Bapt. c. i. [8368] Mundi. [8369] Or, Sethoites. [8370] "Dicerent;" but Routh (I think) has conjectured "disceret" "when she learned," etc., which is very simple and apt. [8371] See 1 Pet. iii. 20. [8372] Cf. Gen. ix. 1, 2, 7, 19. __________________________________________________________________ Chapter III.--Carpocrates, Cerinthus, Ebion. Carpocrates, furthermore, introduced the following sect. He affirms that there is one Virtue, the chief among the upper (regions): that out of this were produced angels and Virtues, which, being far distant from the upper Virtues, created this world [8373] in the lower regions: that Christ was not born of the Virgin Mary, but was generated--a mere human being--of the seed of Joseph, superior (they admit) above all others in the practice of righteousness and in integrity of life; that He suffered among the Jews; and that His soul alone was received in heaven as having been more firm and hardy than all others: whence he would infer, retaining only the salvation of souls, that there are no resurrections of the body. After him brake out the heretic Cerinthus, teaching similarly. For he, too, says that the world [8374] was originated by those angels; [8375] and sets forth Christ as born of the seed of Joseph, contending that He was merely human, without divinity; affirming also that the Law was given by angels; [8376] representing the God of the Jews as not the Lord, but an angel. His successor was Ebion, [8377] not agreeing with Cerinthus in every point; in that he affirms the world [8378] to have been made by God, not by angels; and because it is written, "No disciple above his master, nor servant above his lord," [8379] sets forth likewise the law as binding, [8380] of course for the purpose of excluding the gospel and vindicating Judaism. __________________________________________________________________ [8373] Mundum. [8374] Mundum. [8375] "Ab illis" is perhaps an error for "ab angelis," by absorption of the first syllable. So Routh has conjectured before me. [8376] "Ab angelis:" an erroneous notion, which professed probably to derive support from John i. 17, Acts vii. 53, Gal. iii. 19, where, however, the Greek prepositions should be carefully noted, and ought in no case to be rendered by "ab." [8377] Al. Hebion. [8378] Al. Hebion. [8379] See Matt. x. 24; Luke iv. 40; John xiii. 16. [8380] i.e., as Rig.'s quotation from Jerome's Indiculus (in Oehler) shows, "because in so far as, Christ observed it." __________________________________________________________________ Chapter IV.--Valentinus, Ptolemy and Secundus, Heracleon. Valentinus the heretic, moreover, introduced many fables. These I will retrench and briefly summarize. For he introduces the Pleroma and the thirty Æons. These Æons, moreover, he explains in the way of syzygies, that is, conjugal unions [8381] of some kind. For among the first, [8382] he says, were Depth [8383] and Silence; of these proceeded Mind and Truth; out of whom burst the Word and Life; from whom, again, were created Man [8384] and the Church. But (these are not all); for of these last also proceeded twelve Æons; from Speech, [8385] moreover, and Life proceeded other ten Æons: such is the Triacontad of Æons, which is made up in the Pleroma of an ogdoad, a decad, and a duodecad. The thirtieth Æon, moreover, willed to see the great Bythus; and, to see him, had the hardihood to ascend into the upper regions; and not being capable of seeing his magnitude, desponded, [8386] and almost suffered dissolution, had not some one,--he whom he calls Horos, to wit,--sent to invigorate him, strengthened him by pronouncing the word "Iao." [8387] This Æon, moreover, which was thus reduced to despondency, he calls Achamoth, (and says) that he was seized with certain regretful passions, and out of his passions gave birth to material essences. [8388] For he was panic-stricken, he says, and terror-stricken, and overcome with sadness; and of these passions he conceived and bare. Hence he made the heaven, and the earth, and the sea, and whatever is in them: for which cause all things made by him are infirm, and frail, and capable of falling, and mortal, inasmuch as he himself was conceived and produced from despondency. He, however, originated this world [8389] out of those material essences which Achamoth, by his panic, or terror, or sadness, or sweat, had supplied. For of his panic, he says, was made darkness; of his fear and ignorance, the spirits of wickedness and malignity; of his sadness and tears, the humidities of founts, the material essence of floods and sea. Christ, moreover, was sent by that First-Father who is Bythus. He, moreover, was not in the substance of our flesh; but, bringing down from heaven some spiritual body or other, passed through the Virgin Mary as water through a pipe, neither receiving nor borrowing aught thence. The resurrection of our present flesh he denies, but (maintains that) of some sister-flesh. [8390] Of the Law and the prophets some parts he approves, some he disapproves; that is, he disapproves all in reprobating some. A Gospel of his own he likewise has, beside these of ours. After him arose the heretics Ptolemy and Secundus, who agree throughout with Valentinus, differing only in the following point: viz., whereas Valentinus had feigned but thirty Æons, they have added several more; for they first added four, and subsequently four more. And Valentine's assertion, that it was the thirtieth Æon which strayed out from the Pleroma, (as falling into despondency,) they deny; for the one which desponded on account of disappointed yearning to see the First-Father was not of the original triacontad, they say. There arose, besides, Heracleon, a brother [8391] -heretic, whose sentiments pair with Valentine's; but, by some novelty of terminology, he is desirous of seeming to differ in sentiment. For he introduces the notion that there existed first what he terms (a Monad); [8392] and then out of that Monad (arose) two, and then the rest of the Æons. Then he introduces the whole system of Valentine. __________________________________________________________________ [8381] Conjugationes. Cowper uses our word "conjugation" in this sense in one of his humorous pieces. ["Pairing-time."] The "syzygies" consisted of one male and one female Æon each. [8382] Oehler separates "in primis;" but perhaps they ought to be united--"inprimis," or "imprimis"--and taken as ="primo ab initio." [8383] Bythus. [8384] Hominem. [8385] "Sermone:" he said "Verbum" before. [8386] In defectione fuisse. [8387] Cf. adv. Valent. cc. x. xiv. [Routh says that this IAO (see note 8) is wanting in the older editions. It was borrowed from the Adv. Valentin. to eke out a defect.] [8388] Such appears to be the meaning of this sentence as Oehler gives it. But the text is here corrupt; and it seems plain there must either be something lost relating to this "Achamoth," or else some capital error in the reading, or, thirdly, some gross and unaccountable confusion in the writer: for the sentence as it stands is wholly irreconcilable with what follows. It evidently makes "Achamoth" identical with "the thirtieth Æon" above-named; and yet, without introducing any fresh subject, the writer goes on to state that this despondent OEon, who "conceived and bare," was itself the offspring of despondency, and made an infirm world out of the infirm materials which "Achamoth" supposed it with. Now it is apparent from other sources--as, for instance, from Tert. adv. Valentin, above referred to--that the "thirtieth Æon" was supposed to be female, Sophia (Wisdom) by name, and that she was said to be the parent of "Achamoth," or "Enthymesis" (see adv. Valentin. cc. ix. x. xi. xiv. xxv.), while "Achamoth" herself appears by some accounts to be also called kato Sophia. The name "Achamoth" itself, which Tertullian (adv. Valentin. c. xiv. ad init.) calls an "uninterpretable name," is believed to be a representation of a Hebrew word meaning "wisdom;" and hence, possibly, some of the confusion may have arisen,--from a promiscuous use, namely, of the titles "Achamoth" and "Sophia." Moreover, it would appear that some words lower down as to the production by "Achamoth" of "Demiurgus," must have dropped out. Unless these two omissions be supplied, the passage is wholly unintelligible. Can the fact that the Hebrew word which "Achamoth" represents is a fem. pl. in any way explain this confused medley, or help to reconcile conflicting accounts? The ano and kato Sophia seem to point in some degree to some such solution of some of the existing difficulties. "Iao," again, is a word which has cause much perplexity. Can it possibly be connected with iaomai, "to heal?" [See note 8.] [8389] Mundum. [8390] Oehler's suggestion is to vary the pointing so as to give this sense: "The resurrection of this flesh he denies. But of a sister-Law and prophets," etc. But this seems even more harsh than the other. [8391] "Alter," i.e., perhaps another of the same class. [8392] It seems almost necessary to supply some word here; and as "Monade" follows, it seemed simple to supply "Monada." __________________________________________________________________ Chapter V.--Marcus and Colarbasus. After these there were not wanting a Marcus and a Colarbasus, composing a novel heresy out of the Greek alphabet. For they affirm that without those letters truth cannot be found; nay more, that in those letters the whole plenitude and perfection of truth is comprised; for this was why Christ said, "I am the Alpha and the Omega." [8393] In fact, they say that Jesus Christ descended, [8394] that is, that the dove came down on Jesus; [8395] and, since the dove is styled by the Greek name peristera --(peristera), it has in itself this number DCCCI. [8396] These men run through their O, Ps, Ch, Ph, U, T--through the whole alphabet, indeed, up to A and B--and compute ogdoads and decads. So we may grant it useless and idle to recount all their trifles. What, however, must be allowed not merely vain, but likewise dangerous, is this: they feign a second God, beside the Creator; they affirm that Christ was not in the substance of flesh; they say there is to be no resurrection of the flesh. __________________________________________________________________ [8393] See Rev. i. 7; xxi. 6; xxii. 13. [8394] Denique Jesum Christum descendisse. So Oehler, who does not notice any conjectural emendation, or various reading, of the words. If correct, his reading would refer to the views of a twofold Jesus Christ--a real and a phantasmal one--held by docetic Gnostics, or to such views as Valentine's, in whose system, so far as it is ascertainable from the confused and discrepant account of it, there would appear to have been one Æon called Christ, another called Jesus, and a human person called Jesus and Christ, with whom the true Jesus associated Himself. Some such jumble of ideas the two heretics now under review would seem to have held, if Oehler's be the true reading. But the difficulties are somewhat lessened if we accept the very simple emendation which naturally suggests itself, and which, I see, Semler has proposed and Routh inclines to receive, "in Jesum Christum descendisse," i.e. "that Christ descended on Jesus." [8395] See Matt. iii. 13-17; Mark i. 9-11; Luke iii. 21-22; John i. 29-34. [8396] Habere secum numerum DCCCI. So Oehler, after Jos. Scaliger, who, however, seems to have read "secum hunc numerum," for the ordinary reading, "habere secundum numerum," which would mean, "represents, in the way of numerical value, DCCCI." __________________________________________________________________ Chapter VI.--Cerdo, Marcion, Lucan, Apelles. To this is added one Cerdo. He introduces two first causes, [8397] that is, two Gods--one good, the other cruel: [8398] the good being the superior; the latter, the cruel one, being the creator of the world. [8399] He repudiates the prophecies and the Law; renounces God the Creator; maintains that Christ who came was the Son of the superior God; affirms that He was not in the substance of flesh; states Him to have been only in a phantasmal shape, to have not really suffered, but undergone a quasipassion, and not to have been born of a virgin, nay, really not to have been born at all. A resurrection of the soul merely does he approve, denying that of the body. The Gospel of Luke alone, and that not entire, does he receive. Of the Apostle Paul he takes neither all the epistles, nor in their integrity. The Acts of the Apostles and the Apocalypse he rejects as false. After him emerged a disciple of his, one Marcion by name, a native of Pontus, [8400] son of a bishop, excommunicated because of a rape committed on a certain virgin. [8401] He, starting from the fact that it is said, "Every good tree beareth good fruit, but an evil evil," [8402] attempted to approve the heresy of Cerdo; so that his assertions are identical with those of the former heretic before him. After him arose one Lucan by name, a follower and disciple of Marcion. He, too, wading through the same kinds of blasphemy, teaches the same as Marcion and Cerdo had taught. Close on their heels follows Apelles, a disciple of Marcion, who after lapsing, into his own carnality, [8403] was severed from Marcion. He introduces one God in the infinite upper regions, and states that He made many powers and angels; beside Him, withal, another Virtue, which he affirms to be called Lord, but represents as an angel. By him he will have it appear that the world [8404] was originated in imitation of a superior world. [8405] With this lower world he mingled throughout (a principle of) repentance, because he had not made it so perfectly as that superior world had been originated. The Law and the prophets he repudiates. Christ he neither, like Marcion, affirms to have been in a phantasmal shape, nor yet in substance of a true body, as the Gospel teaches; but says, because He descended from the upper regions, that in the course of His descent He wove together for Himself a starry and airy [8406] flesh; and, in His resurrection, restored, in the course of His ascent, to the several individual elements whatever had been borrowed in His descent: and thus--the several parts of His body dispersed--He reinstated in heaven His spirit only. This man denies the resurrection of the flesh. He uses, too, one only apostle; but that is Marcion's, that is, a mutilated one. He teaches the salvation of souls alone. He has, besides, private but extraordinary lections of his own, which he calls "Manifestations" [8407] of one Philumene, [8408] a girl whom he follows as a prophetess. He has, besides, his own books, which he has entitled books of Syllogisms, in which he seeks to prove that whatever Moses has written about God is not true, but is false. __________________________________________________________________ [8397] Initia duo. [8398] Sævum. [8399] Mundi. [8400] "Ponticus genere," lit. "a Pontic by race," which of course may not necessarily, like our native, imply actual birth in Pontus. [Note--"son of a bishop:" an index of early date, though not necessarily Ante-Nicene. A mere forgery of later origin would have omitted it.] [8401] Rig., with whom Oehler agrees, reminds us that neither in the de Præscr. nor in the adv. Marc., nor, apparently, in Irenæus, is any such statement brought forward. [8402] See Matt. vii. 17. [8403] See de Præscr. c. xxx., and comp. with it what is said of Marcion above. [8404] Mundum. [8405] Mundi. [8406] "Aëream," i.e., composed of the air, the lower air, or atmosphere; not "aetheream," of the upper air, or ether. [8407] Phaneroseis. Oehler refers to de Præscr. c. xxx. q. v. [8408] philoumene, "loved one." __________________________________________________________________ Chapter VII.--Tatian, Cataphrygians, Cataproclans, Catæschinetans. To all these heretics is added one Tatian, a brother-heretic. This man was Justin Martyr's disciple. After Justin's death he began to cherish different opinions from his. For he wholly savours of Valentinus; adding this, that Adam cannot even attain salvation: as if, when the branches become salvable, [8409] the root were not! Other heretics swell the list who are called Cataphrygians, but their teaching is not uniform. For there are (of them) some who are called Cataproclans; [8410] there are others who are termed Catæschinetans. [8411] These have a blasphemy common, and a blasphemy not common, but peculiar and special. The common blasphemy lies in their saying that the Holy Spirit was in the apostles indeed, the Paraclete was not; and in their saying that the Paraclete has spoken in Montanus more things than Christ brought forward into (the compass of) the Gospel, and not merely more, but likewise better and greater. But the particular one they who follow Æschines have; this, namely, whereby they add this, that they affirm Christ to be Himself Son and Father. __________________________________________________________________ [8409] Salvi. Perhaps if it be questionable whether this word may be so rendered in a correct Latinist, it may be lawful to render it so in so incorrect a one as our present author. [8410] i.e. followers of Proclus. [8411] i.e. followers of Æschines. So this writer takes "Cataphryges" to mean followers of the Phrygians." __________________________________________________________________ Chapter VIII.--Blastus, Two Theodoti, Praxeas. In addition to all these, there is likewise Blastus, who would latently introduce Judaism. For he says the passover is not to be kept otherwise than according to the law of Moses, on the fourteenth of the month. But who would fail to see that evangelical grace is escheated if he recalls Christ to the Law? Add to these Theodotus the Byzantine, who, after being apprehended for Christ's Name, and apostatizing, [8412] ceased not to blaspheme against Christ. For he introduced a doctrine by which to affirm that Christ was merely a human being, but deny His deity; teaching that He was born of the Holy Spirit indeed of a virgin, but was a solitary and bare human being, [8413] with no pre-eminence above the rest (of mankind), but only that of righteousness. After him brake out a second heretical Theodotus, who again himself introduced a sister-sect, and says that the human being Christ Himself [8414] was merely conceived alike, and born, of the Holy Spirit and the Virgin Mary, but that He was inferior to Melchizedek; because it is said of Christ, "Thou art a priest unto eternity, after the order of Melchizedek." [8415] For that Melchizedek, he says, was a heavenly Virtue of pre-eminent grace; in that Christ acts for human beings, being made their Deprecator and Advocate: Melchizedek does so [8416] for heavenly angels and Virtues. For to such a degree, he says, is he better than Christ, that he is apator (fatherless), ametor (motherless), agenealogeton (without genealogy), of whom neither the beginning nor the end has been comprehended, nor can be comprehended. [8417] But after all these, again, one Praxeas introduced a heresy which Victorinus [8418] was careful to corroborate. He asserts that Jesus Christ is God the Father Almighty. Him he contends to have been crucified, and suffered, and died; beside which, with a profane and sacrilegious temerity, he maintains the proposition that He is Himself sitting at His own right hand. [8419] __________________________________________________________________ [8412] Negavit. See de Idol. c. xxiii. note 1. [8413] Hominem solitarium atque nudum. The words seems to mean, destitute of anything superhuman. [8414] Et ipsum hominem Christum tantummodo. I rather incline to read, as in the preceding sentence, "et ipse": "and himself affirms Christ to have been merely human, conceived alike," etc. [8415] See Ps. cx. 4, and the references there. [8416] The Latin here is very careless, unless, with Routh, we suggest "et" for "eo," and render: "and that what Christ does," etc., "Melchizedek does," etc. [8417] See Heb. vii. 1-3. [8418] Who he is, no one knows. Oehler (following the lead of Fabricius on Philaster, cap. 49, p. 102) believes the name to be a mistake for Victor, a bishop of Rome, who (see Adv. Prax. c. i.) had held the episcopate when Praxeas was there. His successor was Zephyrinus; and it is an ingenious conjecture of Oehler, that these two names, the one written as a correction of the other, may have been confused: thus, Victor/Zephrynus; and thus of the two may have been made Victorinus. [8419] The form and order of the words here used are certainly remarkably similar to the expressions and order of the "Apostles' Creed." __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Ethical __________________________________________________________________ Tertullian. ------------------------ Part Third. __________________________________________________________________ __________________________________________________________________ I. On Repentance. [8420] [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--Of Heathen Repentance. Repentance, men understand, so far as nature is able, to be an emotion of the mind arising from disgust [8421] at some previously cherished worse sentiment: that kind of men I mean which even we ourselves were in days gone by--blind, without the Lord's light. From the reason of repentance, however, they are just as far as they are from the Author of reason Himself. Reason, in fact, is a thing of God, inasmuch as there is nothing which God the Maker of all has not provided, disposed, ordained by reason--nothing which He has not willed should be handled and understood by reason. All, therefore, who are ignorant of God, must necessarily be ignorant also of a thing which is His, because no treasure-house [8422] at all is accessible to strangers. And thus, voyaging all the universal course of life without the rudder of reason, they know not how to shun the hurricane which is impending over the world. [8423] Moreover, how irrationally they behave in the practice of repentance, it will be enough briefly to show just by this one fact, that they exercise it even in the case of their good deeds. They repent of good faith, of love, of simple-heartedness, of patience, of mercy, just in proportion as any deed prompted by these feelings has fallen on thankless soil. They execrate their own selves for having done good; and that species chiefly of repentance which is applied to the best works they fix in their heart, making it their care to remember never again to do a good turn. On repentance for evil deeds, on the contrary, they lay lighter stress. In short, they make this same (virtue) a means of sinning more readily than a means of right-doing. __________________________________________________________________ [8420] [We pass from the polemical class of our author's writings to those of a practical and ethical character. This treatise on Penitence is the product of our author's best days, and may be dated a.d. 192.] [8421] "Offensa sententiæ pejoris;" or possibly, "the miscarriage of some," etc. [8422] Thesaurus. [8423] Sæculo. [Erasmus doubted the genuineness of this treatise, partly because of the comparative purity of its style. See Kaye, p. 42.] __________________________________________________________________ Chapter II.--True Repentance a Thing Divine, Originated by God, and Subject to His Laws. But if they acted as men who had any part in God, and thereby in reason also, they would first weigh well the importance of repentance, and would never apply it in such a way as to make it a ground for convicting themselves of perverse self-amendment. In short, they would regulate the limit of their repentance, because they would reach (a limit) in sinning too--by fearing God, I mean. But where there is no fear, in like manner there is no amendment; where there is no amendment, repentance is of necessity vain, for it lacks the fruit for which God sowed it; that is, man's salvation. For God--after so many and so great sins of human temerity, begun by the first of the race, Adam, after the condemnation of man, together with the dowry of the world [8424] after his ejection from paradise and subjection to death--when He had hasted back to His own mercy, did from that time onward inaugurate repentance in His own self, by rescinding the sentence of His first wrath, engaging to grant pardon to His own work and image. [8425] And so He gathered together a people for Himself, and fostered them with many liberal distributions of His bounty, and, after so often finding them most ungrateful, ever exhorted them to repentance and sent out the voices of the universal company of the prophets to prophesy. By and by, promising freely the grace which in the last times He was intending to pour as a flood of light on the universal world [8426] through His Spirit, He bade the baptism of repentance lead the way, with the view of first preparing, [8427] by means of the sign and seal of repentance, them whom He was calling, through grace, to (inherit) the promise surely made to Abraham. John holds not his peace, saying, "Enter upon repentance, for now shall salvation approach the nations" [8428] --the Lord, that is, bringing salvation according to God's promise. To Him John, as His harbinger, directed the repentance (which he preached), whose province was the purging of men's minds, that whatever defilement inveterate error had imparted, whatever contamination in the heart of man ignorance had engendered, that repentance should sweep and scrape away, and cast out of doors, and thus prepare the home of the heart, by making it clean, for the Holy Spirit, who was about to supervene, that He might with pleasure introduce Himself there-into, together with His celestial blessings. Of these blessings the title is briefly one--the salvation of man--the abolition of former sins being the preliminary step. This [8429] is the (final) cause of repentance, this her work, in taking in hand the business of divine mercy. What is profitable to man does service to God. The rule of repentance, however, which we learn when we know the Lord, retains a definite form,--viz., that no violent hands so to speak, be ever laid on good deeds or thoughts. [8430] For God, never giving His sanction to the reprobation of good deeds, inasmuch as they are His own (of which, being the author, He must necessarily be the defender too), is in like manner the acceptor of them, and if the acceptor, likewise the rewarder. Let, then, the ingratitude of men see to it, [8431] if it attaches repentance even to good works; let their gratitude see to it too, if the desire of earning it be the incentive to well-doing: earthly and mortal are they each. For how small is your gain if you do good to a grateful man! or your loss if to an ungrateful! A good deed has God as its debtor, just as an evil has too; for a judge is rewarder of every cause. Well, since, God as Judge presides over the exacting and maintaining [8432] of justice, which to Him is most dear; and since it is with an eye to justice that He appoints all the sum of His discipline, is there room for doubting that, just as in all our acts universally, so also in the case of repentance, justice must be rendered to God?--which duty can indeed only be fulfilled on the condition that repentance be brought to bear only on sins. Further, no deed but an evil one deserves to be called sin, nor does any one err by well-doing. But if he does not err, why does he invade (the province of) repentance, the private ground of such as do err? Why does he impose on his goodness a duty proper to wickedness? Thus it comes to pass that, when a thing is called into play where it ought not, there, where it ought, it is neglected. __________________________________________________________________ [8424] Sæculi dote. With which he had been endowed. Comp. Gen. i. 28; Ps. viii. 4-8. [8425] i.e., man. [8426] Orbi. [8427] Componeret. [8428] Comp. Matt. iii. 1, 2; Mark i. 4; Luke iii. 4-6. [8429] i.e., man's salvation. [8430] See the latter part of c. i. [8431] Viderit. [8432] Or, "defending." __________________________________________________________________ Chapter III.--Sins May Be Divided into Corporeal and Spiritual. Both Equally Subject, If Not to Human, Yet to Divine Investigation and Punishment. [8433] What things, then, they be for which repentance seems just and due--that is, what things are to be set down under the head of sin--the occasion indeed demands that I should note down; but (to do so) may seem to be unnecessary. For when the Lord is known, our spirit, having been "looked back upon" [8434] by its own Author, emerges unbidden into the knowledge of the truth; and being admitted to (an acquaintance with) the divine precepts, is by them forthwith instructed that "that from which God bids us abstain is to be accounted sin:" inasmuch as, since it is generally agreed that God is some great essence of good, of course nothing but evil would be displeasing to good; in that, between things mutually contrary, friendship there is none. Still it will not be irksome briefly to touch upon the fact [8435] that, of sins, some are carnal, that is, corporeal; some spiritual. For since man is composed of this combination of a two-fold substance, the sources of his sins are no other than the sources of his composition. But it is not the fact that body and spirit are two things that constitute the sins mutually different--otherwise they are on this account rather equal, because the two make up one--lest any make the distinction between their sins proportionate to the difference between their substances, so as to esteem the one lighter, or else heavier, than the other: if it be true, (as it is,) that both flesh and spirit are creatures of God; one wrought by His hand, one consummated by His afflatus. Since, then, they equally pertain to the Lord, whichever of them sins equally offends the Lord. Is it for you to distinguish the acts of the flesh and the spirit, whose communion and conjunction in life, in death, and in resurrection, are so intimate, that "at that time" [8436] they are equally raised up either for life or else for judgment; because, to wit, they have equally either sinned or lived innocently? This we would (once for all) premise, in order that we may understand that no less necessity for repentance is incumbent on either part of man, if in anything it have sinned, than on both. The guilt of both is common; common, too, is the Judge--God to wit; common, therefore, is withal the healing medicine of repentance. The source whence sins are named "spiritual" and "corporeal" is the fact that every sin is matter either of act or else of thought: so that what is in deed is "corporeal," because a deed, like a body, is capable of being seen and touched; what is in the mind is "spiritual," because spirit is neither seen nor handled: by which consideration is shown that sins not of deed only, but of will too, are to be shunned, and by repentance purged. For if human finitude [8437] judges only sins of deed, because it is not equal to (piercing) the lurking-places of the will, let us not on that account make light of crimes of the will in God's sight. God is all-sufficient. Nothing from whence any sin whatsoever proceeds is remote from His sight; because He is neither ignorant, nor does He omit to decree it to judgment. He is no dissembler of, nor double-dealer with, [8438] His own clear-sightedness. What (shall we say of the fact) that will is the origin of deed? For if any sins are imputed to chance, or to necessity, or to ignorance, let them see to themselves: if these be excepted, there is no sinning save by will. Since, then, will is the origin of deed, is it not so much the rather amenable to penalty as it is first in guilt? Nor, if some difficulty interferes with its full accomplishment, is it even in that case exonerated; for it is itself imputed to itself: nor; having done the work which lay in its own power, will it be excusable by reason of that miscarriage of its accomplishment. In fact, how does the Lord demonstrate Himself as adding a superstructure to the Law, except by interdicting sins of the will as well (as other sins); while He defines not only the man who had actually invaded another's wedlock to be an adulterer, but likewise him who had contaminated (a woman) by the concupiscence of his gaze? [8439] Accordingly it is dangerous enough for the mind to set before itself what it is forbidden to perform, and rashly through the will to perfect its execution. And since the power of this will is such that, even without fully sating its self-gratification, it stands for a deed; as a deed, therefore, it shall be punished. It is utterly vain to say, "I willed, but yet I did not." Rather you ought to carry the thing through, because you will; or else not to will, because you do not carry it through. But, by the confession of your consciousness, you pronounce your own condemnation. For if you eagerly desired a good thing, you would have been anxious to carry it through; in like manner, as you do not carry an evil thing through, you ought not to have eagerly desired it. Wherever you take your stand, you are fast bound by guilt; because you have either willed evil, or else have not fulfilled good. __________________________________________________________________ [8433] [Without reference to Luther's theory of justification, we must all adopt this as the test of "a standing or falling church," viz. "How does it deal with sin and the sinner."] [8434] Luke xxii. 61. [8435] Or, "briefly to lay down the rule." [8436] i.e., in the judgment-day. Compare the phrase "that day and that hour" in Scripture. [8437] Mediocritas. [8438] Prævaricatorem: comp. ad Ux.b. ii. c. ii. ad init. [8439] Matt. v. 27, 28; comp. de Idol. ii. __________________________________________________________________ Chapter IV.--Repentance Applicable to All the Kinds of Sin. To Be Practised Not Only, Nor Chiefly, for the Good It Brings, But Because God Commands It. To all sins, then, committed whether by flesh or spirit, whether by deed or will, the same God who has destined penalty by means of judgment, has withal engaged to grant pardon by means of repentance, saying to the people, "Repent thee, and I will save thee;" [8440] and again, "I live, saith the Lord, and I will (have) repentance rather than death." [8441] Repentance, then, is "life," since it is preferred to "death." That repentance, O sinner, like myself (nay, rather, less than myself, for pre-eminence in sins I acknowledge to be mine [8442] ), do you so hasten to, so embrace, as a shipwrecked man the protection [8443] of some plank. This will draw you forth when sunk in the waves of sins, and will bear you forward into the port of the divine clemency. Seize the opportunity of unexpected felicity: that you, who sometime were in God's sight nothing but "a drop of a bucket," [8444] and "dust of the threshing-floor," [8445] and "a potter's vessel," [8446] may thenceforward become that "tree which is sown beside [8447] the waters, is perennial in leaves, bears fruit at its own time," [8448] and shall not see "fire," [8449] nor "axe." [8450] Having found "the truth," [8451] repent of errors; repent of having loved what God loves not: even we ourselves do not permit our slave-lads not to hate the things which are offensive to us; for the principle of voluntary obedience [8452] consists in similarity of minds. To reckon up the good, of repentance, the subject-matter is copious, and therefore should be committed to great eloquence. Let us, however, in proportion to our narrow abilities, inculcate one point,--that what God enjoins is good and best. I hold it audacity to dispute about the "good" of a divine precept; for, indeed, it is not the fact that it is good which binds us to obey, but the fact that God has enjoined it. To exact the rendering of obedience the majesty of divine power has the prior [8453] right; the authority of Him who commands is prior to the utility of him who serves. "Is it good to repent, or no?" Why do you ponder? God enjoins; nay, He not merely enjoins, but likewise exhorts. He invites by (offering) reward--salvation, to wit; even by an oath, saying "I live," [8454] He desires that credence may be given Him. Oh blessed we, for whose sake God swears! Oh most miserable, if we believe not the Lord even when He swears! What, therefore, God so highly commends, what He even (after human fashion) attests on oath, we are bound of course to approach, and to guard with the utmost seriousness; that, abiding permanently in (the faith of) the solemn pledge [8455] of divine grace, we may be able also to persevere in like manner in its fruit [8456] and its benefit. __________________________________________________________________ [8440] Comp. Ezek. xviii. 30, 32. [8441] The substance of this is found in Ezek. xxxiii. 11. [8442] Compare 1 Tim. i. 16. [8443] Comp. c. xii. sub fin. [Ut naufragus alicuius tabulæ fidem; this expression soon passed into Theological technology, and as "the plank after shipwreck" is universally known.] [8444] Isa. xl. 15. [8445] Dan. ii. 35; Matt. iii. 12. [8446] Ps. ii. 9; Rev. ii. 27. [8447] Penes. [8448] Ps. i. 3; Jer. xvii. 8. Compare Luke xxiii. 31. [8449] Jer. xvii. 8; Matt. iii. 10. [8450] Matt. iii. 10. [8451] John xiv. 6. [8452] Obsequii. [8453] Or, "paramount." [8454] See ref. 1 on the preceding page. The phrase is "as I live" in the English version. [8455] "Asseveratione:" apparently a play on the word, as compared with "perseverare," which follows. [8456] Or, "enjoyment." __________________________________________________________________ Chapter V.--Sin Never to Be Returned to After Repentance. [8457] For what I say is this, that the repentance which, being shown us and commanded us through God's grace, recalls us to grace [8458] with the Lord, when once learned and undertaken by us ought never afterward to be cancelled by repetition of sin. No pretext of ignorance now remains to plead on your behalf; in that, after acknowledging the Lord, and accepting His precepts [8459] --in short, after engaging in repentance of (past) sins--you again betake yourself to sins. Thus, in as far as you are removed from ignorance, in so far are you cemented [8460] to contumacy. For if the ground on which you had repented of having sinned was that you had begun to fear the Lord, why have you preferred to rescind what you did for fear's sake, except because you have ceased to fear? For there is no other thing but contumacy which subverts fear. Since there is no exception which defends from liability to penalty even such as are ignorant of the Lord--because ignorance of God, openly as He is set before men, and comprehensible as He is even on the score of His heavenly benefits, is not possible [8461] --how perilous is it for Him to be despised when known? Now, that man does despise Him, who, after attaining by His help to an understanding of things good and evil, often an affront to his own understanding--that is, to God's gift--by resuming what he understands ought to be shunned, and what he has already shunned: he rejects the Giver in abandoning the gift; he denies the Benefactor in not honouring the benefit. How can he be pleasing to Him, whose gift is displeasing to himself? Thus he is shown to be not only contumacious toward the Lord, but likewise ungrateful. Besides, that man commits no light sin against the Lord, who, after he had by repentance renounced His rival the devil, and had under this appellation subjected him to the Lord, again upraises him by his own return (to the enemy), and makes himself a ground of exultation to him; so that the Evil One, with his prey recovered, rejoices anew against the Lord. Does he not--what is perilous even to say, but must be put forward with a view to edification--place the devil before the Lord? For he seems to have made the comparison who has known each; and to have judicially pronounced him to be the better whose (servant) he has preferred again to be. Thus he who, through repentance for sins, had begun to make satisfaction to the Lord, will, through another repentance of his repentance, make satisfaction to the devil, and will be the more hateful to God in proportion as he will be the more acceptable to His rival. But some say that "God is satisfied if He be looked up to with the heart and the mind, even if this be not done in outward act, and that thus they sin without damage to their fear and their faith:" that is, that they violate wedlock without damage to their chastity; they mingle poison for their parent without damage to their filial duty! Thus, then, they will themselves withal be thrust down into hell without damage to their pardon, while they sin without damage to their fear! Here is a primary example of perversity: they sin, because they fear! [8462] I suppose, if they feared not, they would not sin! Let him, therefore, who would not have God offended not revere Him at all, if fear [8463] is the plea for offending. But these dispositions have been wont to sprout from the seed of hypocrites, whose friendship with the devil is indivisible, whose repentance never faithful. __________________________________________________________________ [8457] [The formidable doctrine of 1 John iii. 9; v. 18, etc. must excuse our author for his severe adherence to this principle of purifying the heart from habitual sin. But, the church refused to press it against St. Matt. xviii. 22. In our own self-indulgent day, we are more prone, I fear, to presumption than to over strictness. The Roman casuists make attrition suffice, and so turn absolution into a mere sponge, and an encouragement to perpetual sinning and formal confession.] [8458] i.e., favour. [8459] Which is solemnly done in baptism. [8460] Adglutinaris. [8461] Acts xiv. 15-17: "licet" here may ="lawful," "permissible," "excusable." [8462] "Timent," not "metuunt." "Metus" is the word Tertullian has been using above for religious, reverential fear. [8463] Timor. __________________________________________________________________ Chapter VI.--Baptism Not to Be Presumptously Received. It Requires Preceding Repentance, Manifested by Amendment of Life. Whatever, then, our poor ability has attempted to suggest with reference to laying hold of repentance once for all, and perpetually retaining it, does indeed bear upon all who are given up to the Lord, as being all competitors for salvation in earning the favour of God; but is chiefly urgent in the case of those young novices who are only just beginning to bedew [8464] their ears with divine discourses, and who, as whelps in yet early infancy, and with eyes not yet perfect, creep about uncertainly, and say indeed that they renounce their former deed, and assume (the profession of) repentance, but neglect to complete it. [8465] For the very end of desiring importunes them to desire somewhat of their former deeds; just as fruits, when they are already beginning to turn into the sourness or bitterness of age, do yet still in some part flatter [8466] their own loveliness. Moreover, a presumptuous confidence in baptism introduces all kind of vicious delay and tergiversation with regard to repentance; for, feeling sure of undoubted pardon of their sins, men meanwhile steal the intervening time, and make it for themselves into a holiday-time [8467] for sinning, rather than a time for learning not to sin. Further, how inconsistent is it to expect pardon of sins (to be granted) to a repentance which they have not fulfilled! This is to hold out your hand for merchandise, but not produce the price. For repentance is the price at which the Lord has determined to award pardon: He proposes the redemption [8468] of release from penalty at this compensating exchange of repentance. If, then, sellers first examine the coin with which they make their bargains, to see whether it be cut, or scraped, or adulterated, [8469] we believe likewise that the Lord, when about to make us the grant of so costly merchandise, even of eternal life, first institutes a probation of our repentance. "But meanwhile let us defer the reality of our repentance: it will then, I suppose, be clear that we are amended when we are absolved." [8470] By no means; (but our amendment should be manifested) while, pardon being in abeyance, there is still a prospect of penalty; while the penitent does not yet merit--so far as merit we can--his liberation; while God is threatening, not while He is forgiving. For what slave, after his position has been changed by reception of freedom, charges himself with his (past) thefts and desertions? What soldier, after his discharge, makes satisfaction for his (former) brands? A sinner is bound to bemoan himself before receiving pardon, because the time of repentance is coincident with that of peril and of fear. Not that I deny that the divine benefit--the putting away of sins, I mean--is in every way sure to such as are on the point of entering the (baptismal) water; but what we have to labour for is, that it may be granted us to attain that blessing. For who will grant to you, a man of so faithless repentance, one single sprinkling of any water whatever? To approach it by stealth, indeed, and to get the minister appointed over this business misled by your asseverations, is easy; but God takes foresight for His own treasure, and suffers not the unworthy to steal a march upon it. What, in fact, does He say? "Nothing hid which shall not be revealed." [8471] Draw whatever (veil of) darkness you please over your deeds, "God is light." [8472] But some think as if God were under a necessity of bestowing even on the unworthy, what He has engaged (to give); and they turn His liberality into slavery. But if it is of necessity that God grants us the symbol of death, [8473] then He does so unwillingly. But who permits a gift to be permanently retained which he has granted unwillingly? For do not many afterward fall out of (grace)? is not this gift taken away from many? These, no doubt, are they who do steal a march upon (the treasure), who, after approaching to the faith of repentance, set up on the sands a house doomed to ruin. Let no one, then, flatter himself on the ground of being assigned to the "recruit-classes" of learners, as if on that account he have a licence even now to sin. As soon as you "know the Lord," [8474] you should fear Him; as soon as you have gazed on Him, you should reverence Him. But what difference does your "knowing" Him make, while you rest in the same practises as in days bygone, when you knew Him not? What, moreover, is it which distinguishes you from a perfected [8475] servant of God? Is there one Christ for the baptized, another for the learners? Have they some different hope or reward? some different dread of judgment? some different necessity for repentance? That baptismal washing is a sealing of faith, which faith is begun and is commended by the faith of repentance. We are not washed in order that we may cease sinning, but because we have ceased, since in heart we have been bathed [8476] already. For the first baptism of a learner is this, a perfect fear; [8477] thenceforward, in so far as you have understanding of the Lord faith is sound, the conscience having once for all embraced repentance. Otherwise, if it is (only) after the baptismal waters that we cease sinning, it is of necessity, not of free-will, that we put on innocence. Who, then, is pre-eminent in goodness? he who is not allowed, or he whom it displeases, to be evil? he who is bidden, or he whose pleasure it is, to be free from crime? Let us, then, neither keep our hands from theft unless the hardness of bars withstand us, nor refrain our eyes from the concupiscence of fornication unless we be withdrawn by guardians of our persons, if no one who has surrendered himself to the Lord is to cease sinning unless he be bound thereto by baptism. But if any entertain this sentiment, I know not whether he, after baptism, do not feel more sadness to think that he has ceased from sinning, than gladness that he hath escaped from it. And so it is becoming that learners desire baptism, but do not hastily receive it: for he who desires it, honours it; he who hastily receives it, disdains it: in the one appears modesty, in the other arrogance; the former satisfies, the latter neglects it; the former covets to merit it, but the latter promises it to himself as a due return; the former takes, the latter usurps it. Whom would you judge worthier, except one who is more amended? whom more amended, except one who is more timid, and on that account has fulfilled the duty of true repentance? for he has feared to continue still in sin, lest he should not merit the reception of baptism. But the hasty receiver, inasmuch as he promised it himself (as his due), being forsooth secure (of obtaining it), could not fear: thus he fulfilled not repentance either, because he lacked the instrumental agent of repentance, that is, fear. [8478] Hasty reception is the portion of irreverence; it inflates the seeker, it despises the Giver. And thus it sometimes deceives, [8479] for it promises to itself the gift before it be due; whereby He who is to furnish the gift is ever offended. __________________________________________________________________ [8464] Deut. xxxii. 2. [8465] i.e., by baptism. [8466] Adulantur. [8467] "Commeatus," a military word ="furlough," hence "holiday-time." [8468] i.e., repurchase. [8469] Adulter; see de Idol. c. i. [8470] i.e., in baptism. [8471] Luke viii. 17. [8472] 1 John i. 5. [8473] Symbolum mortis indulget. Comp. Rom. vi. 3, 4, 8; Col. ii. 12, 20. [8474] Jer. xxxi. (LXX. xxxviii.) 34; Heb. viii. 11. [8475] i.e., in baptism. [8476] See John xiii. 10 and Matt. xxiii. 26. [8477] Metus integer. [8478] Metus. [8479] Or, "disappoints," i.e., the hasty recipient himself. __________________________________________________________________ Chapter VII.--Of Repentance, in the Case of Such as Have Lapsed After Baptism. So long, Lord Christ, may the blessing of learning or hearing concerning the discipline of repentance be granted to Thy servants, as is likewise behoves them, while learners, [8480] not to sin; in other words, may they thereafter know nothing of repentance, and require nothing of it. It is irksome to append mention of a second--nay, in that case, the last--hope; [8481] lest, by treating of a remedial repenting yet in reserve, we seem to be pointing to a yet further space for sinning. Far be it that any one so interpret our meaning, as if, because there is an opening for repenting, there were even now, on that account, an opening for sinning; and as if the redundance of celestial clemency constituted a licence for human temerity. Let no one be less good because God is more so, by repeating his sin as often as he is forgiven. Otherwise be sure he will find an end of escaping, when he shall not find one of sinning. We have escaped once: thus far and no farther let us commit ourselves to perils, even if we seem likely to escape a second time. [8482] Men in general, after escaping shipwreck, thenceforward declare divorce with ship and sea; and by cherishing the memory of the danger, honour the benefit conferred by God,--their deliverance, namely. I praise their fear, I love their reverence; they are unwilling a second time to be a burden to the divine mercy; they fear to seem to trample on the benefit which they have attained; they shun, with a solicitude which at all events is good, to make trial a second time of that which they have once learned to fear. Thus the limit of their temerity is the evidence of their fear. Moreover, man's fear [8483] is an honour to God. But however, that most stubborn foe (of ours) never gives his malice leisure; indeed, he is then most savage when he fully feels that a man is freed from his clutches; he then flames fiercest while he is fast becoming extinguished. Grieve and groan he must of necessity over the fact that, by the grant of pardon, so many works of death [8484] in man have been overthrown, so many marks of the condemnation which formerly was his own erased. He grieves that that sinner, (now) Christ's servant, is destined to judge him and his angels. [8485] And so he observes, assaults, besieges him, in the hope that he may be able in some way either to strike his eyes with carnal concupiscence, or else to entangle his mind with worldly enticements, or else to subvert his faith by fear of earthly power, or else to wrest him from the sure way by perverse traditions: he is never deficient in stumbling-blocks nor in temptations. These poisons of his, therefore, God foreseeing, although the gate of forgiveness has been shut and fastened up with the bar of baptism, has permitted it still to stand somewhat open. [8486] In the vestibule He has stationed the second repentance for opening to such as knock: but now once for all, because now for the second time; [8487] but never more because the last time it had been in vain. For is not even this once enough? You have what you now deserved not, for you had lost what you had received. If the Lord's indulgence grants you the means of restoring what you had lost, be thankful for the benefit renewed, not to say amplified; for restoring is a greater thing than giving, inasmuch as having lost is more miserable than never having received at all. However, if any do incur the debt of a second repentance, his spirit is not to be forthwith cut down and undermined by despair. Let it by all means be irksome to sin again, but let not to repent again be irksome: irksome to imperil one's self again, but not to be again set free. Let none be ashamed. Repeated sickness must have repeated medicine. You will show your gratitude to the Lord by not refusing what the Lord offers you. You have offended, but can still be reconciled. You have One whom you may satisfy, and Him willing. [8488] __________________________________________________________________ [8480] i.e., before baptism. [8481] [Elucidation I. See infra, this chapter, sub fine.] [8482] [When our author wrote to the Martyrs, (see cap. 1.) he was less disposed to such remorseless discipline: and perhaps we have here an element of his subsequent system, one which led him to accept the discipline of Montanism. On this general subject, we shall find enough when we come to Cyprian and Novatian.] [8483] Timor. [8484] "Mortis opera," or "deadly works:" cf. de Idol. c. iv. (mid.), "perdition of blood," and the note there. [8485] 1 Cor. vi. 3. [8486] Or, "has permitted somewhat still to stand open." [8487] [See cap. vii. supra.] [8488] To accept the satisfaction. __________________________________________________________________ Chapter VIII.--Examples from Scripture to Prove the Lord's Willingness to Pardon. This if you doubt, unravel [8489] the meaning of "what the Spirit saith to the churches." [8490] He imputes to the Ephesians "forsaken love;" [8491] reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols;" [8492] accuses the Sardians of "works not full;" [8493] censures the Pergamenes for teaching perverse things; [8494] upbraids the Laodiceans for trusting to their riches; [8495] and yet gives them all general monitions to repentance--under comminations, it is true; but He would not utter comminations to one unrepentant if He did not forgive the repentant. The matter were doubtful if He had not withal elsewhere demonstrated this profusion of His clemency. Saith He not, [8496] "He who hath fallen shall rise again, and he who hath been averted shall be converted?" He it is, indeed, who "would have mercy rather than sacrifices." [8497] The heavens, and the angels who are there, are glad at a man's repentance. [8498] Ho! you sinner, be of good cheer! you see where it is that there is joy at your return. What meaning for us have those themes of the Lord's parables? Is not the fact that a woman has lost a drachma, and seeks it and finds it, and invites her female friends to share her joy, an example of a restored sinner? [8499] There strays, withal, one little ewe of the shepherd's; but the flock was not more dear than the one: that one is earnestly sought; the one is longed for instead of all; and at length she is found, and is borne back on the shoulders of the shepherd himself; for much had she toiled [8500] in straying. [8501] That most gentle father, likewise, I will not pass over in silence, who calls his prodigal son home, and willingly receives him repentant after his indigence, slays his best fatted calf, and graces his joy with a banquet. [8502] Why not? He had found the son whom he had lost; he had felt him to be all the dearer of whom he had made a gain. Who is that father to be understood by us to be? God, surely: no one is so truly a Father; [8503] no one so rich in paternal love. He, then, will receive you, His own son, [8504] back, even if you have squandered what you had received from Him, even if you return naked--just because you have returned; and will joy more over your return than over the sobriety of the other; [8505] but only if you heartily repent--if you compare your own hunger with the plenty of your Father's "hired servants"--if you leave behind you the swine, that unclean herd--if you again seek your Father, offended though He be, saying, "I have sinned, nor am worthy any longer to be called Thine." Confession of sins lightens, as much as dissimulation aggravates them; for confession is counselled by (a desire to make) satisfaction, dissimulation by contumacy. __________________________________________________________________ [8489] Evolve: perhaps simply ="read." [8490] Rev. ii. 7, 11, 17, 29; iii. 6, 13, 21. [8491] Rev. ii. 4. [8492] Rev. ii. 20. [8493] Rev. iii. 2. [8494] Rev. ii. 14, 15. [8495] Rev. iii. 17. [8496] Jer. viii. 4 (in LXX.) appears to be the passage meant. The Eng. Ver. is very different. [8497] Hos. vi. 6; Matt. ix. 13. The words in Hosea in the LXX. are, dioti heleos thelo e thusian (al. kai ou thusian). [8498] Luke xv. 7, 10. [8499] Luke xv. 8-10. [8500] Or, "suffered." [8501] Luke xv. 3-7. [8502] Luke xv. 11-32. [8503] Cf. Matt. xxiii. 9; and Eph. iii. 14, 15, in the Greek. [8504] Publicly enrolled as such in baptism; for Tertullian here is speaking solely of the "second repentance." [8505] See Luke xv. 29-32. __________________________________________________________________ Chapter IX.--Concerning the Outward Manifestations by Which This Second Repentance is to Be Accompanied. The narrower, then, the sphere of action of this second and only (remaining) repentance, the more laborious is its probation; in order that it may not be exhibited in the conscience alone, but may likewise be carried out in some (external) act. This act, which is more usually expressed and commonly spoken of under a Greek name, is exomologesis , [8506] whereby we confess our sins to the Lord, not indeed as if He were ignorant of them, but inasmuch as by confession satisfaction is settled, [8507] of confession repentance is born; by repentance God is appeased. And thus exomologesis is a discipline for man's prostration and humiliation, enjoining a demeanor calculated to move mercy. With regard also to the very dress and food, it commands (the penitent) to lie in sackcloth and ashes, to cover his body in mourning, [8508] to lay his spirit low in sorrows, to exchange for severe treatment the sins which he has committed; moreover, to know no food and drink but such as is plain,--not for the stomach's sake, to wit, but the soul's; for the most part, however, to feed prayers on fastings, to groan, to weep and make outcries [8509] unto the Lord your [8510] God; to bow before the feet of the presbyters, and kneel to God's dear ones; to enjoin on all the brethren to be ambassadors to bear his [8511] deprecatory supplication (before God). All this exomologesis (does), that it may enhance repentance; may honour God by its fear of the (incurred) danger; may, by itself pronouncing against the sinner, stand in the stead of God's indignation, and by temporal mortification (I will not say frustrate, but) expunge eternal punishments. Therefore, while it abases the man, it raises him; while it covers him with squalor, it renders him more clean; while it accuses, it excuses; while it condemns, it absolves. The less quarter you give yourself, the more (believe me) will God give you. __________________________________________________________________ [8506] Utter confession. [8507] For the meaning of "satisfaction," see Hooker Eccl. Pol. vi. 5, where several references to the present treatise occur. [Elucidation II.] [8508] Sordibus. [8509] Cf. Ps. xxii. 1 (in LXX. xxii. 3), xxxviii. 8 (in the LXX. xxxvii. 9). Cf. Heb. v. 7. [8510] Tertullian changes here to the second person, unless Oehler's "tuum" be a misprint for "suum." [8511] "Suæ," which looks as if the "tuum" above should be "suum." [St. James v. 16.] __________________________________________________________________ Chapter X.--Of Men's Shrinking from This Second Repentance and Exomologesis, and of the Unreasonableness of Such Shrinking. Yet most men either shun this work, as being a public exposure [8512] of themselves, or else defer it from day to day. I presume (as being) more mindful of modesty than of salvation; just like men who, having contracted some malady in the more private parts of the body, avoid the privity of physicians, and so perish with their own bashfulness. It is intolerable, forsooth, to modesty to make satisfaction to the offended Lord! to be restored to its forfeited [8513] salvation! Truly you are honourable in your modesty; bearing an open forehead for sinning, but an abashed one for deprecating! I give no place to bashfulness when I am a gainer by its loss; when itself in some son exhorts the man, saying, "Respect not me; it is better that I perish through [8514] you, i.e. than you through me." At all events, the time when (if ever) its danger is serious, is when it is a butt for jeering speech in the presence of insulters, where one man raises himself on his neighbour's ruin, where there is upward clambering over the prostrate. But among brethren and fellow-servants, where there is common hope, fear, [8515] joy, grief, suffering, because there is a common Spirit from a common Lord and Father, why do you think these brothers to be anything other than yourself? Why flee from the partners of your own mischances, as from such as will derisively cheer them? The body cannot feel gladness at the trouble of any one member, [8516] it must necessarily join with one consent in the grief, and in labouring for the remedy. In a company of two [8517] is the church; [8518] but the church is Christ. [8519] When, then, you cast yourself at the brethren's knees, you are handling Christ, you are entreating Christ. In like manner, when they shed tears over you, it is Christ who suffers, Christ who prays the Father for mercy. What a son [8520] asks is ever easily obtained. Grand indeed is the reward of modesty, which the concealment of our fault promises us! to wit, if we do hide somewhat from the knowledge of man, shall we equally conceal it from God? Are the judgment of men and the knowledge of God so put upon a par? Is it better to be damned in secret than absolved in public? But you say, "It is a miserable thing thus to come to exomologesis:" yes, for evil does bring to misery; but where repentance is to be made, the misery ceases, because it is turned into something salutary. Miserable it is to be cut, and cauterized, and racked with the pungency of some (medicinal) powder: still, the things which heal by unpleasant means do, by the benefit of the cure, excuse their own offensiveness, and make present injury bearable for the sake [8521] of the advantage to supervene. __________________________________________________________________ [8512] [Elucidation III.] [8513] Prodactæ. [8514] Per. But "per," according to Oehler, is used by Tertullian as ="propter" --on your account, for your sake. [8515] Metus. [8516] 1 Cor. xii. 26. [8517] In uno et altero. [8518] See Matt. xviii. 20. [8519] i.e. as being His body. [8520] Or, "the Son." Comp. John xi. 41, 42. [8521] Or, "by the grace." __________________________________________________________________ Chapter XI.--Further Strictures on the Same Subject. What if, besides the shame which they make the most account of, men dread likewise the bodily inconveniences; in that, unwashen, sordidly attired, estranged from gladness, they must spend their time in the roughness of sackcloth, and the horridness of ashes, and the sunkenness of face caused by fasting? Is it then becoming for us to supplicate for our sins in scarlet and purple? Hasten hither with the pin for panning the hair, and the powder for polishing the teeth, and some forked implement of steel or brass for cleaning the nails. Whatever of false brilliance, whatever of feigned redness, is to be had, let him diligently apply it to his lips or cheeks. Let him furthermore seek out baths of more genial temperature in some gardened or seaside retreat; let him enlarge his expenses; let him carefully seek the rarest delicacy of fatted fowls; let him refine his old wine: and when any shall ask him, "On whom are you lavishing all this?" let him say, "I have sinned against God, and am in peril of eternally perishing: and so now I am drooping, and wasting and torturing myself, that I may reconcile God to myself, whom by sinning I have offended." Why, they who go about canvassing for the obtaining of civil office, feel it neither degrading nor irksome to struggle, in behalf of such their desires, with annoyances to soul and body; and not annoyances merely, but likewise contumelies of all kinds. What meannesses of dress do they not affect? what houses do they not beset with early and late visits?--bowing whenever they meet any high personage, frequenting no banquets, associating in no entertainments, but voluntarily exiled from the felicity of freedom and festivity: and all that for the sake of the fleeting joy of a single year! Do we hesitate, when eternity is at stake, to endure what the competitor for consulship or prætorship puts up with? [8522] and shall we be tardy in offering to the offended Lord a self-chastisement in food and raiment, which [8523] Gentiles lay upon themselves when they have offended no one at all? Such are they of whom Scripture makes mention: "Woe to them who bind their own sins as it were with a long rope." [8524] __________________________________________________________________ [8522] Quod securium virgarumque petitio sustinet. [8523] "Quæ," neut. pl. [8524] Isa. v. 18 (comp. the LXX.). __________________________________________________________________ Chapter XII.--Final Considerations to Induce to Exomologesis. If you shrink back from exomologesis, consider in your heart the hell, [8525] which exomologesis will extinguish for you; and imagine first the magnitude of the penalty, that you may not hesitate about the adoption of the remedy. What do we esteem that treasure-house of eternal fire to be, when small vent-holes [8526] of it rouse such blasts of flames that neighbouring cities either are already no more, or are in daily expectation of the same fate? The haughtiest [8527] mountains start asunder in the birth-throes of their inly-gendered fire; and--which proves to us the perpetuity of the judgment--though they start asunder, though they be devoured, yet come they never to an end. Who will not account these occasional punishments inflicted on the mountains as examples of the judgment which menaces the impenitent? Who will not agree that such sparks are but some few missiles and sportive darts of some inestimably vast centre of fire? Therefore, since you know that after the first bulwarks of the Lord's baptism [8528] there still remains for you, in exomologesis a second reserve of aid against hell, why do you desert your own salvation? Why are you tardy to approach what you know heals you? Even dumb irrational animals recognise in their time of need the medicines which have been divinely assigned them. The stag, transfixed by the arrow, knows that, to force out the steel, and its inextricable lingerings, he must heal himself with dittany. The swallow, if she blinds her young, knows how to give them eyes again by means of her own swallow-wort. [8529] Shall the sinner, knowing that exomologesis has been instituted by the Lord for his restoration, pass that by which restored the Babylonian king [8530] to his realms? Long time had he offered to the Lord his repentance, working out his exomologesis by a seven years' squalor, with his nails wildly growing after the eagle's fashion, and his unkempt hair wearing the shagginess of a lion. Hard handling! Him whom men were shuddering at, God was receiving back. But, on the other hand, the Egyptian emperor--who, after pursuing the once afflicted people of God, long denied to their Lord, rushed into the battle [8531] --did, after so many warning plagues, perish in the parted sea, (which was permitted to be passable to "the People" alone,) by the backward roll of the waves: [8532] for repentance and her handmaid [8533] exomologesis he had cast away. Why should I add more touching these two planks [8534] (as it were) of human salvation, caring more for the business of the pen [8535] than the duty of my conscience? For, sinner as I am of every dye, [8536] and born for nothing save repentance, I cannot easily be silent about that concerning which also the very head and fount of the human race, and of human offence, Adam, restored by exomologesis to his own paradise, [8537] is not silent. __________________________________________________________________ [8525] Gehennam. Comp. ad Ux.ii. c. vi. ad fin. [8526] Fumariola, i.e. the craters of volcanoes. [8527] Superbissimi: perhaps a play on the word, which is connected with "super" and "superus," as "haughty" with "high." [8528] For Tertullian's distinction between "the Lord's baptism" and "John's" see de Bapt. x. [8529] Or "celandine," which is perhaps only another form of "chelidonia" ("Chelidonia major," Linn.). [8530] Dan. iv. 25 sqq. See de Pa. xiii. [8531] Proelium. [8532] Ex. xiv. 15-31. [8533] "Ministerium," the abstract for the concrete: so "servitia" = slaves. [8534] See c. iv. [Tabula was the word in cap. iv. but here it becomes planca, and planca post naufragium is the theological formula, ever since, among Western theologians.] [8535] See de Bapt. xii. sub init. [8536] Lit. "of all brands." Comp. c. vi.: "Does the soldier...make satisfaction for his brands." [8537] Cf. Gen. iii. 24 with Luke xxiii. 43, 2 Cor. xii. 4, and Rev. ii. 7. [Elucidation IV.] __________________________________________________________________ Elucidations. ------------------------ I. (Such as have lapsed, cap. vii. p. 660.) The penitential system of the Primitive days, referred to in our author, began to be changed when less public confessions were authorized, on account of the scandals which publicity generated. Changes were as follows: 1. A grave presbyter was appointed to receive and examine voluntary penitents as the Penitentiary of a diocese, and to suspend or reconcile them with due solemnities--circa a.d. 250. 2. This plan also became encumbered with difficulties and was abolished in the East, circa a.d. 400. 3. A discipline similar to that of the Anglican Church (which is but loosely maintained therein) succeeded, under St. Chrysostom; who frequently maintains the sufficiency of confession according to Matt. vi. 6. A Gallican author [8538] says--"this is the period regarded by historians as the most brilliant in Church history. At the close of the fourth century, in the great churches of the Orient, sixty thousand Christians received the Eucharistic communion, in one day, in both kinds, with no other than their private confessions to Almighty God. The scandalous evil-liver alone was repelled from the Eucharistic Table." This continued till circa a.d. 700. 4. Particular, but voluntary confessions were now made in the East and West, but with widely various acceptance under local systems of discipline. The absolutions were precatory: "may God absolve Thee." This lasted, even in the West, till the compulsory system of the Lateran Council, a.d. 1215. 5. Since this date, so far as the West is concerned, the whole system of corrupt casuistry and enforced confession adopted in the West has utterly destroyed the Primitive doctrine and discipline as to sin and its remedy wherever it prevails. In the East, private confession exists in a system wholly different and one which maintains the Primitive Theology and the Scriptural principle. (1) It is voluntary; (2) it is free from the corrupt system of the casuists; (3) it distinguishes between Ecclesiastical Absolution and that of Him who alone "seeth in secret;" (4) it admits no compromise with attrition, but exacts the contrite heart and the firm resolve to go and sin no more, and (5) finally, it employs a most guarded and Evangelical formula of remission, of which see Elucidation IV. II. (The last hope, cap. vii. p. 662.) How absolutely the Lateran Council has overthrown the Primitive discipline is here made manifest. The spirit of the latter is expressed by our author in language which almost prompts to despair. It makes sin "exceeding sinful" and even Ecclesiastical forgiveness the reverse of easy. The Lateran System of enforced Confession makes sin easy and restoration to a sinless state equally so: a perpetual resort to the confessor being the only condition for evil living, and a chronic state of pardon and peace. But, let the Greek Church be heard in this matter, rather than an Anglican Catholic. I refer to Macarius, Bishop of Vinnitza and Rector of the Theological Academy of St. Petersburg, as follows: [8539] "It is requisite (for the effective reception of Absolution) at least according to the teaching of the Orthodox Church of the Orient, that the following conditions be observed: (1) Contrition for sins, is in the very nature of Penitence, indispensable; (2), consequently, there must be a firm resolution to reform the life; (3) also, faith in Christ and hope in his mercy, with (4) auricular confession before the priest." He allows that this latter condition was not primitive, but was a maternal concession to penitents of later date: this, however, is voluntary, and of a widely different form from that of the Latin, as will appear below in Elucidation IV. Now, he contrasts with this the system of Rome, and condemns it, on overwhelming considerations. 1. It makes penances compensations [8540] or "satisfaction," offered for sins to divine Justice, this (he says) "is in contradiction with the Christian doctrine of justification, the Scripture teaching one full and entire satisfaction for the sins of the whole human race, once for all presented by our Lord Jesus Christ. This doctrine is equally in conflict with the entire teaching of the Primitive Church." 2. It introduces a false system of indulgences, as the consequence of its false premisses. 3. He demonstrates the insufficiency of attrition, which respects the fear of punishment, and not sin itself. But the Council of Trent affirms the sufficiency of attrition, and permits the confessor to absolve the attrite. Needless to say, the masses accept this wide gate and broad way to salvation rather than the strait gate and narrow way of hating sin and reforming the life, in obedience to the Gospel. III. (Among brethren, cap. x., p. 662.) A controversial writer has lately complained that Bp. Kaye speaks of the public confession treated of by our author in this work, and adds--"Tertullian nowhere used the word public." The answer is that he speaks of the discipline of Exomologesis, which was, in its own nature, as public as preaching. A Gallican writer, less inclined to Jesuitism in the use of words, says frankly: "When one studies this question, with the documents before his eyes, it is impossible not to confess that the Primitive discipline of the Church exhibits not a vestige of the auricular confession afterwards introduced." See Irenæus, Adv. Hæres. Vol. I. p. 335, this Series. The Lii. of the canons called Apostolical, reflects a very simple view of the matter, in these words: "If any Bishop or Presbyter will not receive one who turns from his sins, but casts him out, let him be deposed: for he grieves Christ, who said, There shall be joy in heaven over one sinner that repenteth." The ascetic spirit of our author seems at war with that of this Canon. IV. (Exomologesis, cap. xii., p. 663.) To this day, in the Oriental Churches, the examination of the presbyter who hears the voluntary confession of penitents, is often very primitive in its forms and confined to general inquiries under the Decalogue. The Casuistry of (Dens and Liguori) the Western Schemata Practica has not defiled our Eastern brethren to any great extent. In the office [8541] ('Akolouthia ton exomolougoumenon) we have a simple and beautiful form of prayer and supplication in which the following is the formula of Absolution: "My Spiritual child, who hast confessed to my humility, I, unworthy and a sinner, have not the power to forgive sins on Earth; God only can: and through that Divine voice which came to the Apostles, after the Resurrection of our Lord Jesus Christ, saying--Whosoever sins, etc.,' we, therein confiding, say--Whatsoever thou hast confessed to my extreme humility, and whatsoever thou hast omitted to say, either through ignorance or forgetfulness, God forgive thee in this present world and in that which is to come." The plural (We therein confiding) is significant and a token of Primitive doctrine: i.e. of confession before the whole Church, (2 Cor. ii. 10): and note the precatory form--"God forgive thee." The perilous form Ego te absolvo is not Catholic: it dates from the thirteenth century and is used in the West only. It is not wholly dropped from the Anglican Office, but has been omitted from the American Prayer-Book. __________________________________________________________________ [8538] Le Confesseur, par L'Abbé * * * p. 15, Brussels 1866. [8539] Theol. Dogmat. Orthodoxe, pp. 529-541, etc. [8540] Couc. Trident. Sess. xiv. cap. 8. [8541] The Great Euchologion, p. 220, Venice, 1851. __________________________________________________________________ tertullian baptism anf03 tertullian-baptism On Baptism /ccel/schaff/anf03.vi.iii.html __________________________________________________________________ On Baptism __________________________________________________________________ II. On Baptism. [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--Introduction. Origin of the Treatise. Happy is our [8542] sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life! A treatise on this matter will not be superfluous; instructing not only such as are just becoming formed (in the faith), but them who, content with having simply believed, without full examination of the grounds [8543] of the traditions, carry (in mind), through ignorance, an untried though probable faith. The consequence is, that a viper of the Cainite heresy, lately conversant in this quarter, has carried away a great number with her most venomous doctrine, making it her first aim to destroy baptism. Which is quite in accordance with nature; for vipers and asps and basilisks themselves generally do affect arid and waterless places. But we, little fishes, after the example of our IChThUS [8544] Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in water; so that most monstrous creature, who had no right to teach even sound doctrine, [8545] knew full well how to kill the little fishes, by taking them away from the water! __________________________________________________________________ [8542] i.e. Christian (Oehler). [8543] Rationibus. [8544] This curious allusion it is impossible, perhaps, to render in our language. The word IChThUS (ikhthus) in Greek means "a fish;" and it was used as a name for our Lord Jesus, because the initials of the words 'Iesous Christos Theou Uios Soter (i.e. Jesus Christ the Son of God, the Savior), make up that word. Oehler with these remarks, gives abundant references on that point. [Dr. Allix suspects Montanism here, but see Kaye, p. 43, and Lardner, Credib. II. p. 335. We may date it circa a.d. 193.] [8545] As being a woman. See 1 Tim. ii. 11, 12. __________________________________________________________________ Chapter II.--The Very Simplicity of God's Means of Working, a Stumbling-Block to the Carnal Mind. Well, but how great is the force of perversity for so shaking the faith or entirely preventing its reception, that it impugns it on the very principles of which the faith consists! There is absolutely nothing which makes men's minds more obdurate than the simplicity of the divine works which are visible in the act, when compared with the grandeur which is promised thereto in the effect; so that from the very fact, that with so great simplicity, without pomp, without any considerable novelty of preparation, finally, without expense, a man is dipped in water, and amid the utterance of some few words, is sprinkled, and then rises again, not much (or not at all) the cleaner, the consequent attainment of eternity [8546] is esteemed the more incredible. I am a deceiver if, on the contrary, it is not from their circumstance, and preparation, and expense, that idols' solemnities or mysteries get their credit and authority built up. Oh, miserable incredulity, which quite deniest to God His own properties, simplicity and power! What then? Is it not wonderful, too, that death should be washed away by bathing? But it is the more to be believed if the wonderfulness be the reason why it is not believed. For what does it behove divine works to be in their quality, except that they be above all wonder? [8547] We also ourselves wonder, but it is because we believe. Incredulity, on the other hand, wonders, but does not believe: for the simple acts it wonders at, as if they were vain; the grand results, as if they were impossible. And grant that it be just as you think [8548] sufficient to meet each point is the divine declaration which has forerun: "The foolish things of the world hath God elected to confound its wisdom;" [8549] and, "The things very difficult with men are easy with God." [8550] For if God is wise and powerful (which even they who pass Him by do not deny), it is with good reason that He lays the material causes of His own operation in the contraries of wisdom and of power, that is, in foolishness and impossibility; since every virtue receives its cause from those things by which it is called forth. __________________________________________________________________ [8546] Consecutio æternitatis. [8547] Admirationem. [8548] i.e. that the simple be vain, and the grand impossible. [8549] 1 Cor. i. 27, not quite exactly quoted. [8550] Luke xviii. 27, again inexact. __________________________________________________________________ Chapter III.--Water Chosen as a Vehicle of Divine Operation and Wherefore. Its Prominence First of All in Creation. Mindful of this declaration as of a conclusive prescript, we nevertheless proceed to treat the question, "How foolish and impossible it is to be formed anew by water. In what respect, pray, has this material substance merited an office of so high dignity?" The authority, I suppose, of the liquid element has to be examined. [8551] This [8552] however, is found in abundance, and that from the very beginning. For water is one of those things which, before all the furnishing of the world, were quiescent with God in a yet unshapen [8553] state. "In the first beginning," saith Scripture, "God made the heaven and the earth. But the earth was invisible, and unorganized, [8554] and darkness was over the abyss; and the Spirit of the Lord was hovering [8555] over the waters." [8556] The first thing, O man, which you have to venerate, is the age of the waters in that their substance is ancient; the second, their dignity, in that they were the seat of the Divine Spirit, more pleasing to Him, no doubt, than all the other then existing elements. For the darkness was total thus far, shapeless, without the ornament of stars; and the abyss gloomy; and the earth unfurnished; and the heaven unwrought: water [8557] alone--always a perfect, gladsome, simple material substance, pure in itself--supplied a worthy vehicle to God. What of the fact that waters were in some way the regulating powers by which the disposition of the world thenceforward was constituted by God? For the suspension of the celestial firmament in the midst He caused by "dividing the waters;" [8558] the suspension of "the dry land" He accomplished by "separating the waters." After the world had been hereupon set in order through its elements, when inhabitants were given it, "the waters" were the first to receive the precept "to bring forth living creatures." [8559] Water was the first to produce that which had life, that it might be no wonder in baptism if waters know how to give life. [8560] For was not the work of fashioning man himself also achieved with the aid of waters? Suitable material is found in the earth, yet not apt for the purpose unless it be moist and juicy; which (earth) "the waters," separated the fourth day before into their own place, temper with their remaining moisture to a clayey consistency. If, from that time onward, I go forward in recounting universally, or at more length, the evidences of the "authority" of this element which I can adduce to show how great is its power or its grace; how many ingenious devices, how many functions, how useful an instrumentality, it affords the world, I fear I may seem to have collected rather the praises of water than the reasons of baptism; although I should thereby teach all the more fully, that it is not to be doubted that God has made the material substance which He has disposed throughout all His products [8561] and works, obey Him also in His own peculiar sacraments; that the material substance which governs terrestrial life acts as agent likewise in the celestial. __________________________________________________________________ [8551] Compare the Jews' question, Matt. xxi. 23. [8552] Its authority. [8553] Impolita. [8554] Incomposita. [8555] Ferebatur. [8556] Gen. i. 1, 2, and comp. the LXX. [8557] Liquor. [8558] Gen. i. 6, 7, 8. [8559] Animas. [8560] Animare. [8561] Rebus. __________________________________________________________________ Chapter IV.--The Primeval Hovering of the Spirit of God Over the Waters Typical of Baptism. The Universal Element of Water Thus Made a Channel of Sanctification. Resemblance Between the Outward Sign and the Inward Grace. But it will suffice to have thus called at the outset those points in which withal is recognised that primary principle of baptism,--which was even then fore-noted by the very attitude assumed for a type of baptism,--that the Spirit of God, who hovered over (the waters) from the beginning, would continue to linger over the waters of the baptized. [8562] But a holy thing, of course, hovered over a holy; or else, from that which hovered over that which was hovered over borrowed a holiness, since it is necessary that in every case an underlying material substance should catch the quality of that which overhangs it, most of all a corporeal of a spiritual, adapted (as the spiritual is) through the subtleness of its substance, both for penetrating and insinuating. Thus the nature of the waters, sanctified by the Holy One, itself conceived withal the power of sanctifying. Let no one say, "Why then, are we, pray, baptized with the very waters which then existed in the first beginning?" Not with those waters, of course, except in so far as the genus indeed is one, but the species very many. But what is an attribute to the genus reappears [8563] likewise in the species. And accordingly it makes no difference whether a man be washed in a sea or a pool, a stream or a fount, a lake or a trough; [8564] nor is there any distinction between those whom John baptized in the Jordan and those whom Peter baptized in the Tiber, unless withal the eunuch whom Philip baptized in the midst of his journeys with chance water, derived (therefrom) more or less of salvation than others. [8565] All waters, therefore, in virtue of the pristine privilege of their origin, do, after invocation of God, attain the sacramental power of sanctification; for the Spirit immediately supervenes from the heavens, and rests over the waters, sanctifying them from Himself; and being thus sanctified, they imbibe at the same time the power of sanctifying. Albeit the similitude may be admitted to be suitable to the simple act; that, since we are defiled by sins, as it were by dirt, we should be washed from those stains in waters. But as sins do not show themselves in our flesh (inasmuch as no one carries on his skin the spot of idolatry, or fornication, or fraud), so persons of that kind are foul in the spirit, which is the author of the sin; for the spirit is lord, the flesh servant. Yet they each mutually share the guilt: the spirit, on the ground of command; the flesh, of subservience. Therefore, after the waters have been in a manner endued with medicinal virtue [8566] through the intervention of the angel, [8567] the spirit is corporeally washed in the waters, and the flesh is in the same spiritually cleansed. __________________________________________________________________ [8562] Intinctorum. [8563] Redundat. [8564] Alveo. [8565] Acts viii. 26-40. [8566] Medicatis. [8567] See c. vi. ad init., and c. v. ad fin. __________________________________________________________________ Chapter V.--Use Made of Water by the Heathen. Type of the Angel at the Pool of Bethsaida. [8568] "Well, but the nations, who are strangers to all understanding of spiritual powers, ascribe to their idols the imbuing of waters with the self-same efficacy." (So they do) but they cheat themselves with waters which are widowed. [8569] For washing is the channel through which they are initiated into some sacred rites--of some notorious Isis or Mithras. The gods themselves likewise they honour by washings. Moreover, by carrying water around, and sprinkling it, they everywhere expiate [8570] country-seats, houses, temples, and whole cities: at all events, at the Apollinarian and Eleusinian games they are baptized; and they presume that the effect of their doing that is their regeneration and the remission of the penalties due to their perjuries. Among the ancients, again, whoever had defiled himself with murder, was wont to go in quest of purifying waters. Therefore, if the mere nature of water, in that it is the appropriate material for washing away, leads men to flatter themselves with a belief in omens of purification, how much more truly will waters render that service through the authority of God, by whom all their nature has been constituted! If men think that water is endued with a medicinal virtue by religion, what religion is more effectual than that of the living God? Which fact being acknowledged, we recognise here also the zeal of the devil rivalling the things of God, [8571] while we find him, too, practising baptism in his subjects. What similarity is there? The unclean cleanses! the ruiner sets free! the damned absolves! He will, forsooth, destroy his own work, by washing away the sins which himself inspires! These (remarks) have been set down by way of testimony against such as reject the faith; if they put no trust in the things of God, the spurious imitations of which, in the case of God's rival, they do trust in. Are there not other cases too, in which, without any sacrament, unclean spirits brood on waters, in spurious imitation of that brooding [8572] of the Divine Spirit in the very beginning? Witness all shady founts, and all unfrequented brooks, and the ponds in the baths, and the conduits [8573] in private houses, or the cisterns and wells which are said to have the property of "spiriting away," [8574] through the power, that is, of a hurtful spirit. Men whom waters have drowned [8575] or affected with madness or with fear, they call nymph-caught, [8576] or "lymphatic," or "hydro-phobic." Why have we adduced these instances? Lest any think it too hard for belief that a holy angel of God should grant his presence to waters, to temper them to man's salvation; while the evil angel holds frequent profane commerce with the selfsame element to man's ruin. If it seems a novelty for an angel to be present in waters, an example of what was to come to pass has forerun. An angel, by his intervention, was wont to stir the pool at Bethsaida. [8577] They who were complaining of ill-health used to watch for him; for whoever had been the first to descend into them, after his washing, ceased to complain. This figure of corporeal healing sang of a spiritual healing, according to the rule by which things carnal are always antecedent [8578] as figurative of things spiritual. And thus, when the grace of God advanced to higher degrees among men, [8579] an accession of efficacy was granted to the waters and to the angel. They who [8580] were wont to remedy bodily defects, [8581] now heal the spirit; they who used to work temporal salvation [8582] now renew eternal; they who did set free but once in the year, now save peoples in a body [8583] daily, death being done away through ablution of sins. The guilt being removed, of course the penalty is removed too. Thus man will be restored for God to His "likeness," who in days bygone had been conformed to "the image" of God; (the "image" is counted (to be) in his form: the "likeness" in his eternity:) for he receives again that Spirit of God which he had then first received from His afflatus, but had afterward lost through sin. __________________________________________________________________ [8568] Bethesda, Eng. Ver. [8569] i.e., as Oehler rightly explains, "lacking the Holy Spirit's presence and virtue." [8570] Or, "purify." [8571] [Diabolus Dei Simius.] [8572] Gestationem. [8573] Euripi. [8574] Rapere. [8575] Necaverunt. [8576] "Nympholeptos," restored by Oehler, = numpholeptous. [8577] So Tertullian reads, and some copies, but not the best, of the New Testament in the place referred to, John v. 1-9. [And note Tertullian's textual testimony as to this Scripture.] [8578] Compare 1 Cor. xv. 46. [8579] John i. 16, 17. [8580] Qui: i.e. probably "angeli qui." [8581] Vitia. [8582] Or, "health"--salutem. [8583] Conservant populos. __________________________________________________________________ Chapter VI.--The Angel the Forerunner of the Holy Spirit. Meaning Contained in the Baptismal Formula. Not that in [8584] the waters we obtain the Holy Spirit; but in the water, under (the witness of) the angel, we are cleansed, and prepared for the Holy Spirit. In this case also a type has preceded; for thus was John beforehand the Lord's forerunner, "preparing His ways." [8585] Thus, too, does the angel, the witness [8586] of baptism, "make the paths straight" [8587] for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains. For if "in the mouth of three witnesses every word shall stand:" [8588] --while, through the benediction, we have the same (three) as witnesses of our faith whom we have as sureties [8589] of our salvation too--how much more does the number of the divine names suffice for the assurance of our hope likewise! Moreover, after the pledging both of the attestation of faith and the promise [8590] of salvation under "three witnesses," there is added, of necessity, mention of the Church; [8591] inasmuch as, wherever there are three, (that is, the Father, the Son, and the Holy Spirit, ) there is the Church, which is a body of three. [8592] __________________________________________________________________ [8584] Compare c. viii., where Tertullian appears to regard the Holy Spirit as given after the baptized had come out of the waters and received the "unction." [8585] Luke i. 76. [8586] Arbiter. [Eccles. v. 6, and Acts xii. 15.] [8587] Isa. xl. 3; Matt. iii. 3. [8588] Deut. xix. 15; Matt. xviii. 16; 2 Cor. xiii. 1. [8589] Sponsores. [8590] Sponsio. [8591] Compare de Orat. c. ii. sub fin. [8592] Compare the de Orat. quoted above, and de Patien. xxi.; and see Matt. xviii. 20. __________________________________________________________________ Chapter VII.--Of the Unction. After this, when we have issued from the font, [8593] we are thoroughly anointed with a blessed unction,--(a practice derived) from the old discipline, wherein on entering the priesthood, men were wont to be anointed with oil from a horn, ever since Aaron was anointed by Moses. [8594] Whence Aaron is called "Christ," [8595] from the "chrism," which is "the unction;" which, when made spiritual, furnished an appropriate name to the Lord, because He was "anointed" with the Spirit by God the Father; as written in the Acts: "For truly they were gathered together in this city [8596] against Thy Holy Son whom Thou hast anointed." [8597] Thus, too, in our case, the unction runs carnally, (i.e. on the body,) but profits spiritually; in the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, in that we are freed from sins. __________________________________________________________________ [8593] Lavacro. [8594] See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2. [8595] i.e. "Anointed." Aaron, or at least the priest, is actually so called in the LXX., in Lev. iv. 5, 16, ho hiereus ho Christos: as in the Hebrew it is the word whence Messiah is derived which is used. [8596] Civitate. [8597] Acts iv. 27. "In this city" (en te polei taute) is omitted in the English version; and the name 'Iesoun, "Jesus," is omitted by Tertullian. Compare Acts x. 38 and Lev. iv. 18 with Isa. lxi. 1 in the LXX. __________________________________________________________________ Chapter VIII.--Of the Imposition of Hands. Types of the Deluge and the Dove. In the next place the hand is laid on us, invoking and inviting the Holy Spirit through benediction. [8598] Shall it be granted possible for human ingenuity to summon a spirit into water, and, by the application of hands from above, to animate their union into one body [8599] with another spirit of so clear sound; [8600] and shall it not be possible for God, in the case of His own organ, [8601] to produce, by means of "holy hands," [8602] a sublime spiritual modulation? But this, as well as the former, is derived from the old sacramental rite in which Jacob blessed his grandsons, born of Joseph, Ephrem [8603] and Manasses; with his hands laid on them and interchanged, and indeed so transversely slanted one over the other, that, by delineating Christ, they even portended the future benediction into Christ. [8604] Then, over our cleansed and blessed bodies willingly descends from the Father that Holiest Spirit. Over the waters of baptism, recognising as it were His primeval seat, [8605] He reposes: (He who) glided down on the Lord "in the shape of a dove," [8606] in order that the nature of the Holy Spirit might be declared by means of the creature (the emblem) of simplicity and innocence, because even in her bodily structure the dove is without literal [8607] gall. And accordingly He says, "Be ye simple as doves." [8608] Even this is not without the supporting evidence [8609] of a preceding figure. For just as, after the waters of the deluge, by which the old iniquity was purged--after the baptism, so to say, of the world--a dove was the herald which announced to the earth the assuagement [8610] of celestial wrath, when she had been sent her way out of the ark, and had returned with the olive-branch, a sign which even among the nations is the fore-token of peace; [8611] so by the self-same law [8612] of heavenly effect, to earth--that is, to our flesh [8613] --as it emerges from the font, [8614] after its old sins flies the dove of the Holy Spirit, bringing us the peace of God, sent out from the heavens where is the Church, the typified ark. [8615] But the world returned unto sin; in which point baptism would ill be compared to the deluge. And so it is destined to fire; just as the man too is, who after baptism renews his sins: [8616] so that this also ought to be accepted as a sign for our admonition. __________________________________________________________________ [8598] [See Bunsen, Hippol. Vol. III. Sec. xiii. p. 22.] [8599] Concorporationem. [8600] The reference is to certain hydraulic organs, which the editors tell us are described by Vitruvius, ix. 9 and x. 13, and Pliny, H. N. vii. 37. [8601] i.e. Man. There may be an allusion to Eph. ii. 10, "We are His worksmanship," and to Ps. cl. 4. [8602] Compare 1 Tim. ii. 8. [8603] i.e. Ephraim. [8604] In Christum. [8605] See c. iv. p. 668. [8606] Matt. iii. 16; Luke iii. 22. [8607] Ipso. The ancients held this. [8608] Matt. x. 16. Tertullian has rendered akeraioi (unmixed) by "simplices," i.e. without fold. [8609] Argumento. [8610] Pacem. [8611] Paci. [8612] Dispositione. [8613] See de Orat. iv. ad init. [8614] Lavacro. [8615] Compare de Idol. xxiv. ad fin. [8616] [2 Pet. i. 9; Heb. x. 26, 27, 29. These awful texts are too little felt by modern Christians. They are too often explained away.] __________________________________________________________________ Chapter IX.--Types of the Red Sea, and the Water from the Rock. How many, therefore, are the pleas [8617] of nature, how many the privileges of grace, how many the solemnities of discipline, the figures, the preparations, the prayers, which have ordained the sanctity of water? First, indeed, when the people, set unconditionally free, [8618] escaped the violence of the Egyptian king by crossing over through water, it was water that extinguished [8619] the king himself, with his entire forces. [8620] What figure more manifestly fulfilled in the sacrament of baptism? The nations are set free from the world [8621] by means of water, to wit: and the devil, their old tyrant, they leave quite behind, overwhelmed in the water. Again, water is restored from its defect of "bitterness" to its native grace of "sweetness" by the tree [8622] of Moses. That tree was Christ, [8623] restoring, to wit, of Himself, the veins of sometime envenomed and bitter nature into the all-salutary waters of baptism. This is the water which flowed continuously down for the people from the "accompanying rock;" for if Christ is "the Rock," without doubt we see baptism blest by the water in Christ. How mighty is the grace of water, in the sight of God and His Christ, for the confirmation of baptism! Never is Christ without water: if, that is, He is Himself baptized in water; [8624] inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; [8625] invites the thirsty, when He makes a discourse, to His own sempiternal water; [8626] approves, when teaching concerning love, [8627] among works of charity, [8628] the cup of water offered to a poor (child); [8629] recruits His strength at a well; [8630] walks over the water; [8631] willingly crosses the sea; [8632] ministers water to His disciples. [8633] Onward even to the passion does the witness of baptism last: while He is being surrendered to the cross, water intervenes; witness Pilate's hands: [8634] when He is wounded, forth from His side bursts water; witness the soldier's lance! [8635] __________________________________________________________________ [8617] Patrocinia--"pleas in defence." [8618] "Libere expeditus," set free, and that without any conditions, such as Pharaoh had from time to time tried to impose. See Ex. viii. 25, 28; x. 10, 11, 24. [8619] "Extinxit," as it does fire. [8620] Ex. xiv. 27-30. [8621] Sæculo. [8622] See Ex. xv. 24, 25. [8623] "The Tree of Life," "the True Vine," etc. [8624] Matt. iii. 13-17. [8625] John ii. 1-11. [8626] John vii. 37, 38. [8627] Agape. See de Orat. c. 28, ad fin. [8628] Dilectionis. See de Patien. c. xii. [8629] Matt. x. 42. [8630] John iv. 6. [8631] Matt. xiv. 25. [8632] Mark iv. 36. [8633] John xiii. 1-12. [8634] Matt. xxvii. 24. Comp. de Orat. c. xiii. [8635] John xix. 34. See c. xviii. sub fin. __________________________________________________________________ Chapter X.--Of John's Baptism. We have spoken, so far as our moderate ability permitted, of the generals which form the groundwork of the sanctity [8636] of baptism. I will now, equally to the best of my power, proceed to the rest of its character, touching certain minor questions. The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly: [8637] about which they were unable to give a consistent [8638] answer, inasmuch as they understood not, because they believed not. But we, with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy [8639] too, in that we read that John was sent by the Lord to perform this duty,) [8640] but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance, which is in man's power. [8641] In fact, the doctors of the law and the Pharisees, who were unwilling to "believe," did not "repent" either. [8642] But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only. [8643] Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father. [8644] What the Lord was not yet conferring, of course the servant could not furnish. Accordingly, in the Acts of the Apostles, we find that men who had "John's baptism" had not received the Holy Spirit, whom they knew not even by hearing. [8645] That, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was celestial in John--the Spirit of prophecy--so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached, [8646] whom he had pointed out when coming to him, were "HE." [8647] And so "the baptism of repentance" [8648] was dealt with [8649] as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach "baptism for the remission of sins," [8650] the declaration was made with reference to future remission; if it be true, (as it is,) that repentance is antecedent, remission subsequent; and this is "preparing the way." [8651] But he who "prepares" does not himself "perfect," but procures for another to perfect. John himself professes that the celestial things are not his, but Christ's, by saying, "He who is from the earth speaketh concerning the earth; He who comes from the realms above is above all;" [8652] and again, by saying that he "baptized in repentance only, but that One would shortly come who would baptize in the Spirit and fire;" [8653] --of course because true and stable faith is baptized with water, unto salvation; pretended and weak faith is baptized with fire, unto judgment. __________________________________________________________________ [8636] Religionem. [8637] Matt. xxi. 25; Mark xi. 30; Luke xx. 4. [8638] Constanter. [8639] Potestate. [8640] See John i. 33. [8641] It is difficult to see how this statement is to be reconciled with Acts v. 31. [i.e. under the universal illumination, John i. 9.] [8642] Matt. iii. 7-12; xxi. 23, 31, 32. [8643] Mark ii. 8; 1 Thess. iv. 8; 2 Cor. i. 21, 22; v. 5. [8644] John xvi. 6, 7. [8645] Acts xix. 1-7. [John vii. 39.] [8646] Matt. iii. 11, 12; John i. 6-36. [8647] Matt. xi. 2-6; Luke vii. 18-23. [He repeats this view.] [8648] Acts xix. 4. [8649] Agebatur. [8650] Mark i. 4. [8651] Luke i. 76. [8652] John iii. 30, 31, briefly quoted. [8653] Matt. iii. 11, not quite exactly given. __________________________________________________________________ Chapter XI.--Answer to the Objection that "The Lord Did Not Baptize." "But behold, "say some, "the Lord came, and baptized not; for we read, And yet He used not to baptize, but His disciples!'" [8654] As if, in truth, John had preached that He would baptize with His own hands! Of course, his words are not so to be understood, but as simply spoken after an ordinary manner; just as, for instance, we say, "The emperor set forth an edict," or, "The prefect cudgelled him." Pray does the emperor in person set forth, or the prefect in person cudgel? One whose ministers do a thing is always said to do it. [8655] So "He will baptize you" will have to be understood as standing for, "Through Him," or "Into Him," "you will be baptized." But let not (the fact) that "He Himself baptized not" trouble any. For into whom should He baptize? Into repentance? Of what use, then, do you make His forerunner? Into remission of sins, which He used to give by a word? Into Himself, whom by humility He was concealing? Into the Holy Spirit, who had not yet descended from the Father? Into the Church, which His apostles had not yet founded? And thus it was with the selfsame "baptism of John" that His disciples used to baptize, as ministers, with which John before had baptized as forerunner. Let none think it was with some other, because no other exists, except that of Christ subsequently; which at that time, of course, could not be given by His disciples, inasmuch as the glory of the Lord had not yet been fully attained, [8656] nor the efficacy of the font [8657] established through the passion and the resurrection; because neither can our death see dissolution except by the Lord's passion, nor our life be restored without His resurrection. __________________________________________________________________ [8654] John iv. 2. [8655] For instances of this, compare Matt. viii. 5 with Luke vii. 3, 7; and Mark x. 35 with Matt. xx. 20. [8656] Cf. 1 Pet. i. 11, ad fin. [8657] Lavacri. __________________________________________________________________ Chapter XII.--Of the Necessity of Baptism to Salvation. When, however, the prescript is laid down that "without baptism, salvation is attainable by none" (chiefly on the ground of that declaration of the Lord, who says, "Unless one be born of water, he hath not life" [8658] ), there arise immediately scrupulous, nay rather audacious, doubts on the part of some, "how, in accordance with that prescript, salvation is attainable by the apostles, whom--Paul excepted--we do not find baptized in the Lord? Nay, since Paul is the only one of them who has put on the garment of Christ's baptism, [8659] either the peril of all the others who lack the water of Christ is prejudged, that the prescript may be maintained, or else the prescript is rescinded if salvation has been ordained even for the unbaptized." I have heard--the Lord is my witness--doubts of that kind: that none may imagine me so abandoned as to excogitate, unprovoked, in the licence of my pen, ideas which would inspire others with scruple. And now, as far as I shall be able, I will reply to them who affirm "that the apostles were unbaptized." For if they had undergone the human baptism of John, and were longing for that of the Lord, then since the Lord Himself had defined baptism to be one; [8660] (saying to Peter, who was desirous [8661] of being thoroughly bathed, "He who hath once bathed hath no necessity to wash a second time;" [8662] which, of course, He would not have said at all to one not baptized;) even here we have a conspicuous [8663] proof against those who, in order to destroy the sacrament of water, deprive the apostles even of John's baptism. Can it seem credible that "the way of the Lord," that is, the baptism of John, had not then been "prepared" in those persons who were being destined to open the way of the Lord throughout the whole world? The Lord Himself, though no "repentance" was due from Him, was baptized: was baptism not necessary for sinners? As for the fact, then, that "others were not baptized"--they, however, were not companions of Christ, but enemies of the faith, doctors of the law and Pharisees. From which fact is gathered an additional suggestion, that, since the opposers of the Lord refused to be baptized, they who followed the Lord were baptized, and were not like-minded with their own rivals: especially when, if there were any one to whom they clave, the Lord had exalted John above him (by the testimony) saying, "Among them who are born of women there is none greater than John the Baptist." [8664] Others make the suggestion (forced enough, clearly "that the apostles then served the turn of baptism when in their little ship, were sprinkled and covered with the waves: that Peter himself also was immersed enough when he walked on the sea." [8665] It is, however, as I think, one thing to be sprinkled or intercepted by the violence of the sea; another thing to be baptized in obedience to the discipline of religion. But that little ship did present a figure of the Church, in that she is disquieted "in the sea," that is, in the world, [8666] "by the waves," that is, by persecutions and temptations; the Lord, through patience, sleeping as it were, until, roused in their last extremities by the prayers of the saints, He checks the world, [8667] and restores tranquillity to His own. Now, whether they were baptized in any manner whatever, or whether they continued unbathed [8668] to the end--so that even that saying of the Lord touching the "one bath" [8669] does, under the person of Peter, merely regard us--still, to determine concerning the salvation of the apostles is audacious enough, because on them the prerogative even of first choice, [8670] and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. "Thy faith," He would say, "hath saved thee;" [8671] and, "Thy sins shall be remitted thee," [8672] on thy believing, of course, albeit thou be not yet baptized. If that [8673] was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; [8674] another deserted father and ship, and the craft by which he gained his living; [8675] a third, who disdained his father's obsequies, [8676] fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or mother to me, is not worthy of me." [8677] __________________________________________________________________ [8658] John iii. 5, not fully given. [8659] See Gal. iii. 27. [8660] See Eph. iv. 5. [8661] "Volenti," which Oehler notes as a suggestion of Fr. Junius, is adopted here in preference to Oehler's "nolenti." [8662] John xiii. 9, 10. [8663] Exerta. Comp. c. xviii. sub init.; ad Ux. ii. c. i. sub fin. [8664] Matt. xi. 11, egegertai omitted. [8665] Matt. viii. 24; xiv. 28, 29. [Our author seems to allow that sprinkling is baptism, but not Christian baptism: a very curious passage. Compare the foot-washing, John xiii. 8.] [8666] Sæculo. [8667] Sæculum. [8668] Illoti. [8669] Lavacrum. [John xiii. 9, 10, as above.] [8670] i.e. of being the first to be chosen. [8671] Luke xviii. 42; Mark x. 52. [8672] "Remittentur" is Oehler's reading; "remittuntur" others read; but the Greek is in perfect tense. See Mark ii. 5. [8673] i.e. faith, or perhaps the "compendious grace of baptism." [8674] Matt. ix. 9. [8675] Matt. iv. 21, 22. [8676] Luke ix. 59, 60; but it is not said there that the man did it. [8677] Matt. x. 37. __________________________________________________________________ Chapter XIII.--Another Objection: Abraham Pleased God Without Being Baptized. Answer Thereto. Old Things Must Give Place to New, and Baptism is Now a Law. Here, then, those miscreants [8678] provoke questions. And so they say, "Baptism is not necessary for them to whom faith is sufficient; for withal, Abraham pleased God by a sacrament of no water, but of faith." But in all cases it is the later things which have a conclusive force, and the subsequent which prevail over the antecedent. Grant that, in days gone by, there was salvation by means of bare faith, before the passion and resurrection of the Lord. But now that faith has been enlarged, and is become a faith which believes in His nativity, passion, and resurrection, there has been an amplification added to the sacrament, [8679] viz., the sealing act of baptism; the clothing, in some sense, of the faith which before was bare, and which cannot exist now without its proper law. For the law of baptizing has been imposed, and the formula prescribed: "Go," He saith, "teach the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit." [8680] The comparison with this law of that definition, "Unless a man have been reborn of water and Spirit, he shall not enter into the kingdom of the heavens," [8681] has tied faith to the necessity of baptism. Accordingly, all thereafter [8682] who became believers used to be baptized. Then it was, too, [8683] that Paul, when he believed, was baptized; and this is the meaning of the precept which the Lord had given him when smitten with the plague of loss of sight, saying, "Arise, and enter Damascus; there shall be demonstrated to thee what thou oughtest to do," to wit--be baptized, which was the only thing lacking to him. That point excepted, he had sufficiently learnt and believed "the Nazarene" to be "the Lord, the Son of God." [8684] __________________________________________________________________ [8678] i.e. probably the Cainites. See c. ii. [8679] i.e. the sacrament, or obligation of faith. See beginning of chapter. [8680] Matt. xxviii. 19: "all" omitted. [8681] John ii. 5: "shall not" for "cannot;" "kingdom of the heavens"--an expression only occurring in Matthew--for "kingdom of God." [8682] i.e. from the time when the Lord gave the "law." [8683] i.e. not till after the "law" had been made. [8684] See Acts ix. 1-31. __________________________________________________________________ Chapter XIV.--Of Paul's Assertion, that He Had Not Been Sent to Baptize. But they roll back an objection from that apostle himself, in that he said, "For Christ sent me not to baptize;" [8685] as if by this argument baptism were done away! For if so, why did he baptize Gaius, and Crispus, and the house of Stephanas? [8686] However, even if Christ had not sent him to baptize, yet He had given other apostles the precept to baptize. But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and dissensions were agitated among them, while one attributes everything to Paul, another to Apollos. [8687] For which reason the "peace-making" [8688] apostle, for fear he should seem to claim all gifts for himself, says that he had been sent "not to baptize, but to preach." For preaching is the prior thing, baptizing the posterior. Therefore the preaching came first: but I think baptizing withal was lawful to him to whom preaching was. __________________________________________________________________ [8685] 1 Cor. i. 17. [8686] 1 Cor. i. 14, 16. [8687] 1 Cor. i. 11, 12; iii. 3, 4. [8688] Matt. v. 9; referred to in de Patien. c. ii. __________________________________________________________________ Chapter XV.--Unity of Baptism. Remarks on Heretical And Jewish Baptism. I know not whether any further point is mooted to bring baptism into controversy. Permit me to call to mind what I have omitted above, lest I seem to break off the train of impending thoughts in the middle. There is to us one, and but one, baptism; as well according to the Lord's gospel [8689] as according to the apostle's letters, [8690] inasmuch as he says, "One God, and one baptism, and one church in the heavens." [8691] But it must be admitted that the question, "What rules are to be observed with regard to heretics?" is worthy of being treated. For it is to us [8692] that that assertion [8693] refers. Heretics, however, have no fellowship in our discipline, whom the mere fact of their excommunication [8694] testifies to be outsiders. I am not bound to recognize in them a thing which is enjoined on me, because they and we have not the same God, nor one--that is, the same--Christ. And therefore their baptism is not one with ours either, because it is not the same; a baptism which, since they have it not duly, doubtless they have not at all; nor is that capable of being counted which is not had. [8695] Thus they cannot receive it either, because they have it not. But this point has already received a fuller discussion from us in Greek. We enter, then, the font [8696] once: once are sins washed away, because they ought never to be repeated. But the Jewish Israel bathes daily, [8697] because he is daily being defiled: and, for fear that defilement should be practised among us also, therefore was the definition touching the one bathing [8698] made. Happy water, which once washes away; which does not mock sinners (with vain hopes); which does not, by being infected with the repetition of impurities, again defile them whom it has washed! __________________________________________________________________ [8689] Oehler refers us to c. xii. above, "He who hath once bathed." [8690] i.e. the Epistle to the Ephesians especially. [8691] Eph. iv. 4, 5, 6, but very inexactly quoted. [8692] i.e. us Christians; of "Catholics," as Oehler explains it. [8693] i.e. touching the "one baptism." [8694] Ademptio communicationis. [See Bunsen, Hippol. III. p. 114, Canon 46.] [8695] Comp. Eccles. i. 15. [8696] Lavacrum. [8697] Compare de Orat. c. xiv. [8698] In John xiii. 10, and Eph. iv. 5. __________________________________________________________________ Chapter XVI.--Of the Second Baptism--With Blood. We have indeed, likewise, a second font, [8699] (itself withal one with the former,) of blood, to wit; concerning which the Lord said, "I have to be baptized with a baptism," [8700] when He had been baptized already. For He had come "by means of water and blood," [8701] just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen [8702] by blood. These two baptisms He sent out from the wound in His pierced side, [8703] in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood. [8704] This is the baptism which both stands in lieu of the fontal bathing [8705] when that has not been received, and restores it when lost. __________________________________________________________________ [8699] Lavacrum. [See Aquinas, Quæst. lxvi. 11.] [8700] Luke xii. 50, not given in full. [8701] 1 John v. 6. [8702] Matt. xx. 16; Rev. xvii. 14. [8703] John xix. 34. See c. ix. ad fin. [8704] See John vi. 53, etc. [8705] Lavacrum. [The three baptisms: fluminis, flaminis, sanguinis.] __________________________________________________________________ Chapter XVII.--Of the Power of Conferring Baptism. For concluding our brief subject, [8706] it remains to put you in mind also of the due observance of giving and receiving baptism. Of giving it, the chief priest [8707] (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop's authority, on account of the honour of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work. The word of the Lord ought not to be hidden by any: in like manner, too, baptism, which is equally God's property, [8708] can be administered by all. But how much more is the rule [8709] of reverence and modesty incumbent on laymen--seeing that these powers [8710] belong to their superiors--lest they assume to themselves the specific [8711] function of the bishop! Emulation of the episcopal office is the mother of schisms. The most holy apostle has said, that "all things are lawful, but not all expedient." [8712] Let it suffice assuredly, in cases of necessity, to avail yourself (of that rule [8713] , if at any time circumstance either of place, or of time, or of person compels you (so to do); for then the stedfast courage of the succourer, when the situation of the endangered one is urgent, is exceptionally admissible; inasmuch as he will be guilty of a human creature's loss if he shall refrain from bestowing what he had free liberty to bestow. But the woman of pertness, [8714] who has usurped the power to teach, will of course not give birth for herself likewise to a right of baptizing, unless some new beast shall arise [8715] like the former; so that, just as the one abolished baptism, [8716] so some other should in her own right confer it! But if the writings which wrongly go under Paul's name, claim Thecla's example as a licence for women's teaching and baptizing, let them know that, in Asia, the presbyter who composed that writing, [8717] as if he were augmenting Paul's fame from his own store, after being convicted, and confessing that he had done it from love of Paul, was removed [8718] from his office. For how credible would it seem, that he who has not permitted a woman [8719] even to learn with over-boldness, should give a female [8720] the power of teaching and of baptizing! "Let them be silent," he says, "and at home consult their own husbands." [8721] __________________________________________________________________ [8706] Materiolam. [8707] Summus sacerdos. Compare de Orat. xxviii., "nos...veri sacerdotes," etc.: and de Ex. Cast. c. vii., "nonne et laici sacerdotes sumus?" [8708] Census. [8709] Disciplina. [8710] i.e. the powers of administering baptism and "sowing the word." [i.e. "The Keys." Scorpiace, p. 643.] [8711] Dicatum. [8712] 1 Cor. x. 23, where moi in the received text seems interpolated. [8713] Or, as Oehler explains it, of your power of baptizing, etc. [8714] Quintilla. See c. i. [8715] Evenerit. Perhaps Tertullian means literally--though that sense of the word is very rare--"shall issue out of her," alluding to his "pariet" above. [8716] See c. i. ad fin. [8717] The allusion is to a spurious work entitled Acta Pauli et Theclæ. [Of which afterwards. But see Jones, on the Canon, II. p. 353, and Lardner, Credibility, II. p. 305.] [8718] Decessisse. [8719] Mulieri. [8720] Foeminæ. [8721] 1 Cor. xiv. 34, 35. __________________________________________________________________ Chapter XVIII.--Of the Persons to Whom, and the Time When, Baptism is to Be Administered. But they whose office it is, know that baptism is not rashly to be administered. "Give to every one who beggeth thee," [8722] has a reference of its own, appertaining especially to almsgiving. On the contrary, this precept is rather to be looked at carefully: "Give not the holy thing to the dogs, nor cast your pearls before swine;" [8723] and, "Lay not hands easily on any; share not other men's sins." [8724] If Philip so "easily" baptized the chamberlain, let us reflect that a manifest and conspicuous [8725] evidence that the Lord deemed him worthy had been interposed. [8726] The Spirit had enjoined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer's sake, being intently engaged on the divine Scripture, was thus suitably discovered--to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain's chariot. The Scripture which he was reading [8727] falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. "But Paul too was, in fact, speedily' baptized:" for Simon, [8728] his host, speedily recognized him to be "an appointed vessel of election." God's approbation sends sure premonitory tokens before it; every "petition" [8729] may both deceive and be deceived. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary--if (baptism itself) is not so necessary [8730] --that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, "Forbid them not to come unto me." [8731] Let them "come," then, while they are growing up; let them "come" while they are learning, while they are learning whither to come; [8732] let them become Christians [8733] when they have become able to know Christ. Why does the innocent period of life hasten to the "remission of sins?" More caution will be exercised in worldly [8734] matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to "ask" for salvation, that you may seem (at least) to have given "to him that asketh." [8735] For no less cause must the unwedded also be deferred--in whom the ground of temptation is prepared, alike in such as never were wedded [8736] by means of their maturity, and in the widowed by means of their freedom--until they either marry, or else be more fully strengthened for continence. If any understand the weighty import of baptism, they will fear its reception more than its delay: sound faith is secure of salvation. __________________________________________________________________ [8722] Luke vi. 30. [See note 4, p. 676.] [8723] Matt. vii. 6. [8724] 1 Tim. v. 22; medeni omitted, tacheos rendered by "facile," and mede by "ne." [8725] "Exertam," as in c. xii.: "probatio exerta," "a conspicuous proof." [8726] Comp. Acts viii. 26-40. [8727] Acts viii. 28, 30, 32, 33, and Isa. liii. 7, 8, especially in LXX. The quotation, as given in Acts, agrees nearly verbatim with the Cod. Alex. there. [8728] Tertullian seems to have confused the "Judas" with whom Saul stayed (Acts ix. 11) with the "Simon" with whom St. Peter stayed (Acts ix. 43); and it was Ananias, not Judas, to whom he was pointed out as "an appointed vessel," and by whom he was baptized. [So above, he seems to have confounded Philip, the deacon, with Philip the apostle.] [8729] See note 24, [where Luke vi. 30 is shown to be abused]. [8730] Tertullian has already allowed (in c. xvi) that baptism is not indispensably necessary to salvation. [8731] Matt. xix. 14; Mark x. 14; Luke xviii. 16. [8732] Or, "whither they are coming." [8733] i.e. in baptism. [8734] Sæcularibus. [8735] See beginning of chapter, [where Luke vi. 30, is shown to be abused]. [8736] Virginibus; but he is speaking about men as well as women. Comp. de Orat. c. xxii. [I need not point out the bearings of the above chapter, nor do I desire to interpose any comments. The Editor's interpolations, where purely gratuitous, I have even stricken out, though I agree with them. See that work of genius, the Liberty of Prophesying, by Jer. Taylor, sect. xviii. and its candid admissions.] __________________________________________________________________ Chapter XIX.--Of the Times Most Suitable for Baptism. The Passover affords a more than usually solemn day for baptism; when, withal, the Lord's passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, "Ye will meet a man bearing water." [8737] He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space [8738] for conferring baptisms; [8739] wherein, too, the resurrection of the Lord was repeatedly proved [8740] among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels [8741] told the apostles that "He would so come, as He had withal ascended into the heavens;" [8742] at Pentecost, of course. But, moreover, when Jeremiah says, "And I will gather them together from the extremities of the land in the feast-day," he signifies the day of the Passover and of Pentecost, which is properly a "feast-day." [8743] However, every day is the Lord's; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace. __________________________________________________________________ [8737] Mark xiv. 13; Luke xxii. 10, "a small earthen pitcher of water." [8738] [He means the whole fifty days from the Paschal Feast till Pentecost, including the latter. Bunsen Hippol. III. 18.] [8739] Lavacris. [8740] Frequentata, i.e. by His frequent appearance. See Acts i. 3, di' hemeron tessarakonta optanomenos autois. [8741] Comp. Acts i. 10 and Luke ix. 30: in each place St. Luke says, andres duo: as also in xxiv. 4 of his Gospel. [8742] Acts i. 10, 11; but it is ouranon throughout in the Greek. [8743] Jer. xxxi. 8, xxxviii. 8 in LXX., where en heorte phasek is found, which is not in the English version. __________________________________________________________________ Chapter XX.--Of Preparation For, and Conduct After, the Reception of Baptism. They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all bygone sins, that they may express the meaning even of the baptism of John: "They were baptized," saith (the Scripture), "confessing their own sins." [8744] To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes: [8745] for we do at the same time both make satisfaction [8746] for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. "Watch and pray," saith (the Lord), "lest ye fall into temptation." [8747] And the reason, I believe, why they were tempted was, that they fell asleep; so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that "no one untempted should attain the celestial kingdoms." [8748] The Lord Himself forthwith after baptism [8749] temptations surrounded, when in forty days He had kept fast. "Then," some one will say, "it becomes us, too, rather to fast after baptism." [8750] Well, and who forbids you, unless it be the necessity for joy, and the thanksgiving for salvation? But so far as I, with my poor powers, understand, the Lord figuratively retorted upon Israel the reproach they had cast on the Lord. [8751] For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism, [8752] showed, by maintaining a fast of forty days, that the man of God lives "not by bread alone," but "by the word of God;" [8753] and that temptations incident to fulness or immoderation of appetite are shattered by abstinence. Therefore, blessed ones, whom the grace of God awaits, when you ascend from that most sacred font [8754] of your new birth, and spread your hands [8755] for the first time in the house of your mother, [8756] together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace and distributions of gifts [8757] may be supplied you. "Ask," saith He, "and ye shall receive." [8758] Well, you have asked, and have received; you have knocked, and it has been opened to you. Only, I pray that, when you are asking, you be mindful likewise of Tertullian the sinner. [8759] __________________________________________________________________ [8744] Matt. iii. 6. [See the collection of Dr. Bunsen for the whole primitive discipline to which Tertullian has reference, Hippol. Vol. III. pp. 5-23, and 29.] [8745] Perhaps Tertullian is referring to Prov. xxviii. 13. If we confess now, we shall be forgiven, and not put to shame at the judgment day. [8746] See de Orat. c. xxiii. ad fin., and the note there. [8747] Matt. xxvi. 41. [8748] What passage is referred to is doubtful. The editors point us to Luke xxii. 28, 29; but the reference is unsatisfactory. [8749] Lavacrum. [8750] Lavacro. Compare the beginning of the chapter. [8751] Viz. by their murmuring for bread (see Ex. xvi. 3, 7); and again--nearly forty years after--in another place. See Num. xxi. 5. [8752] Aquam: just as St. Paul says the Israelites had been "baptized" (or "baptized themselves") "into Moses in the cloud and in the sea." 1 Cor. x. 2. [8753] Matt. iv. 1-4. [8754] Lavacro. [8755] In prayer: comp. de Orat. c. xiv. [8756] i.e. the Church: comp. de Orat. c. 2. [8757] 1 Cor. xii. 4-12. [8758] Matt. vii. 7; Luke xi. 9; aiteite, kai dothesetai, humin in both places. [8759] [The translator, though so learned and helpful, too often encumbers the text with superfluous interpolations. As many of these, while making the reading difficult, add nothing to the sense yet destroy the terse, crabbed force of the original, I have occasionally restored the spirit of a sentence, by removing them.] __________________________________________________________________ Elucidation. ------------------------ The argument (p. 673, note 6,) is conclusive, but not clear. The disciples of John must have been baptized by him, (Luke vii. 29-30) and "all the people," must have included those whom Jesus called. But, this was not Christ's baptism: See Acts xix. 2, 5. Compare note 8, p. 673. And see the American Editor's "Apollos." __________________________________________________________________ tertullian prayer anf03 tertullian-prayer On Prayer /ccel/schaff/anf03.vi.iv.html __________________________________________________________________ On Prayer __________________________________________________________________ III. On Prayer. [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--General Introduction. [8760] The Spirit of God, and the Word of God, and the Reason of God--Word of Reason, and Reason and Spirit of Word--Jesus Christ our Lord, namely, who is both the one and the other, [8761] --has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. [8762] Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself. For the new grace of God has renewed all things from carnal unto spiritual, by superinducing the Gospel, the obliterator of the whole ancient bygone system; in which our Lord Jesus Christ has been approved as the Spirit of God, and the Word of God, and the Reason of God: the Spirit, by which He was mighty; the Word, by which He taught; the Reason, by which He came. [8763] So the prayer composed by Christ has been composed of three parts. In speech, [8764] by which prayer is enunciated, in spirit, by which alone it prevails, even John had taught his disciples to pray, [8765] but all John's doings were laid as groundwork for Christ, until, when "He had increased"--just as the same John used to fore-announce "that it was needful" that "He should increase and himself decrease" [8766] --the whole work of the forerunner passed over, together with his spirit itself, unto the Lord. Therefore, after what form of words John taught to pray is not extant, because earthly things have given place to heavenly. "He who is from the earth," says John, "speaketh earthly things; and He who is here from the heavens speaketh those things which He hath seen." [8767] And what is the Lord Christ's--as this method of praying is--that is not heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first, touching the precept of praying secretly, whereby He exacted man's faith, that he should be confident that the sight and hearing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere. Further, since wisdom succeeded in the following precept, let it in like manner appertain unto faith, and the modesty of faith, that we think not that the Lord must be approached with a train of words, who, we are certain, takes unsolicited foresight for His own. And yet that very brevity--and let this make for the third grade of wisdom--is supported on the substance of a great and blessed interpretation, and is as diffuse in meaning as it is compressed in words. For it has embraced not only the special duties of prayer, be it veneration of God or petition for man, but almost every discourse of the Lord, every record of His Discipline; so that, in fact, in the Prayer is comprised an epitome of the whole Gospel. __________________________________________________________________ [8760] [After the discipline of Repentance and of Baptism the Laws of Christian Living come into view. Hence this is the logical place for this treatise. See the Prolegomena of Muratori and learned annotations, in Routh, Opuscula I. p. 173, et sqq. We may date it circa a.d. 192. For much of the Primitive Discipline, concerning Prayer, see Bunsen, Hippol. III. pp. 88-91, etc.] [8761] Oehler's punctuation is followed here. The sentence is difficult, and has perplexed editors and commentators considerably. [8762] Matt. ix. 16, 17; Mark ii. 21, 22; Luke v. 36, 37. [8763] Routh suggests, "fortase quâ sensit," referring to the Adv. Praxeam, c. 5. [8764] Sermone. [8765] This is Oehler's punctuation. The edition of Pamelius reads: "So the prayer composed by Christ was composed of three parts: of the speech, by which it is enunciated; of the spirit, by which alone it prevails; of the reason, by which it is taught." Rigaltius and subsequent editors read, "of the reason, by which it is conceived;" but this last clause is lacking in the mss., and Oehler's reading appears, as he says, to "have healed the words." [Oehler's punctuation must stand; but, the preceding sentence justifies the interpolation of Rigaltius and heals more effectually.] [8766] John iii. 30. [8767] John iii. 31, 32. __________________________________________________________________ Chapter II.--The First Clause. The prayer begins with a testimony to God, and with the reward of faith, when we say, "Our Father who art in the heavens;" for (in so saying), we at once pray to God, and commend faith, whose reward this appellation is. It is written, "To them who believed on Him He gave power to be called sons of God." [8768] However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept "that we call no one on earth father, but the Father whom we have in the heavens:" [8769] and so, in thus praying, we are likewise obeying the precept. Happy they who recognize their Father! This is the reproach that is brought against Israel, to which the Spirit attests heaven and earth, saying, "I have begotten sons, and they have not recognized me." [8770] Moreover, in saying "Father," we also call Him "God." That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; "for I," saith He, "and the Father are One." [8771] Nor is even our mother the Church passed by, if, that is, in the Father and the Son is recognized the mother, from whom arises the name both of Father and of Son. In one general term, then, or word, we both honour God, together with His own, [8772] and are mindful of the precept, and set a mark on such as have forgotten their Father. __________________________________________________________________ [8768] John i. 12. [8769] Matt. xxiii. 9. [8770] Isa. i. 2. [8771] John x. 30. [8772] "i.e., together with the Son and the Holy Spirit" (Oehler); "His Son and His church" (Dodgson). __________________________________________________________________ Chapter III.--The Second Clause. The name of "God the Father" had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name. [8773] To us it has been revealed in the Son, for the Son is now the Father's new name. "I am come," saith He, "in the Father's name;" [8774] and again, "Father, glorify Thy name;" [8775] and more openly, "I have manifested Thy name to men." [8776] That name, therefore, we pray may "be hallowed." Not that it is becoming for men to wish God well, as if there were any other [8777] by whom He may be wished well, or as if He would suffer unless we do so wish. Plainly, it is universally becoming for God to be blessed [8778] in every place and time, on account of the memory of His benefits ever due from every man. But this petition also serves the turn of a blessing. Otherwise, when is the name of God not "holy," and "hallowed" through Himself, seeing that of Himself He sanctifies all others--He to whom that surrounding circle of angels cease not to say, "Holy, holy, holy?" [8779] In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, "Hallowed be Thy name," we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; [8780] that we may obey this precept, too, in "praying for all," [8781] even for our personal enemies. [8782] And therefore with suspended utterance, not saying, "Hallowed be it in us," we say,--"in all." __________________________________________________________________ [8773] Ex. iii. 13-16. [8774] John v. 43. [8775] John xii. 28. [8776] John xvii. 6. [8777] i.e., "any other god." [8778] Ps. ciii. 22. [8779] Isa. vi. 3; Rev. iv. 8. [8780] Isa. xxx. 18. [8781] 1 Tim. ii. 1. [8782] Matt. v. 44. __________________________________________________________________ Chapter IV.--The Third Clause. According to this model, [8783] we subjoin, "Thy will be done in the heavens and on the earth;" [8784] not that there is some power withstanding [8785] to prevent God's will being done, and we pray for Him the successful achievement of His will; but we pray for His will to be done in all. For, by figurative interpretation of flesh and spirit, we are "heaven" and "earth;" albeit, even if it is to be understood simply, still the sense of the petition is the same, that in us God's will be done on earth, to make it possible, namely, for it to be done also in the heavens. What, moreover, does God will, but that we should walk according to His Discipline? We make petition, then, that He supply us with the substance of His will, and the capacity to do it, that we may be saved both in the heavens and on earth; because the sum of His will is the salvation of them whom He has adopted. There is, too, that will of God which the Lord accomplished in preaching, in working, in enduring: for if He Himself proclaimed that He did not His own, but the Father's will, without doubt those things which He used to do were the Father's will; [8786] unto which things, as unto exemplars, we are now provoked; [8787] to preach, to work, to endure even unto death. And we need the will of God, that we may be able to fulfil these duties. Again, in saying, "Thy will be done," we are even wishing well to ourselves, in so far that there is nothing of evil in the will of God; even if, proportionably to each one's deserts, somewhat other [8788] is imposed on us. So by this expression we premonish our own selves unto patience. The Lord also, when He had wished to demonstrate to us, even in His own flesh, the flesh's infirmity, by the reality of suffering, said, "Father, remove this Thy cup;" and remembering Himself, added, "save that not my will, but Thine be done." [8789] Himself was the Will and the Power of the Father: and yet, for the demonstration of the patience which was due, He gave Himself up to the Father's Will. __________________________________________________________________ [8783] Mr. Dodgson renders, "next to this clause;" but the "forma" referred to seems, by what Tertullian proceeds to add, to be what he had said above, "not that it becomes us to wish God well," etc. [8784] We learn from this and other places, that the comparative adverb was wanting in some ancient formulæ of the Lord's Prayer. [See Routh, Opuscula I. p. 178.] [8785] See note 3. [8786] John vi. 38. [8787] For this use of the word "provoke," see Heb. x. 24, Eng. ver. [8788] [Something we might think other than good.] [8789] Luke xxii. 42. __________________________________________________________________ Chapter V.--The Fourth Clause. "Thy kingdom come" has also reference to that whereto "Thy will be done" refers--in us, that is. For when does God not reign, in whose hand is the heart of all kings? [8790] But whatever we wish for ourselves we augur for Him, and to Him we attribute what from Him we expect. And so, if the manifestation of the Lord's kingdom pertains unto the will of God and unto our anxious expectation, how do some pray for some protraction of the age, [8791] when the kingdom of God, which we pray may arrive, tends unto the consummation of the age? [8792] Our wish is, that our reign be hastened, not our servitude protracted. Even if it had not been prescribed in the Prayer that we should ask for the advent of the kingdom, we should, unbidden, have sent forth that cry, hastening toward the realization of our hope. The souls of the martyrs beneath the altar [8793] cry in jealousy unto the Lord, "How long, Lord, dost Thou not avenge our blood on the inhabitants of the earth?" [8794] for, of course, their avenging is regulated by [8795] the end of the age. Nay, Lord, Thy kingdom come with all speed,--the prayer of Christians the confusion of the heathen, [8796] the exultation of angels, for the sake of which we suffer, nay, rather, for the sake of which we pray! __________________________________________________________________ [8790] Prov. xxi. 1. [8791] Or, "world," sæculo. [8792] Or, "world," sæculi. See Matt. xxiv. 3, especially in the Greek. By "praying for some protraction in the age," Tertullian appears to refer to some who used to pray that the end might be deferred (Rigalt.). [8793] altari. [8794] Rev. vi. 10. [8795] So Dodgson aptly renders "dirigitur a." [8796] [See Ad Nationes, p. 128, supra.] __________________________________________________________________ Chapter VI.--The Fifth Clause. But how gracefully has the Divine Wisdom arranged the order of the prayer; so that after things heavenly--that is, after the "Name" of God, the "Will" of God, and the "Kingdom" of God--it should give earthly necessities also room for a petition! For the Lord had [8797] withal issued His edict, "Seek ye first the kingdom, and then even these shall be added:" [8798] albeit we may rather understand, "Give us this day our daily bread," spiritually. For Christ is our Bread; because Christ is Life, and bread is life. "I am," saith He, "the Bread of Life;" [8799] and, a little above, "The Bread is the Word of the living God, who came down from the heavens." [8800] Then we find, too, that His body is reckoned in bread: "This is my body." [8801] And so, in petitioning for "daily bread," we ask for perpetuity in Christ, and indivisibility from His body. But, because that word is admissible in a carnal sense too, it cannot be so used without the religious remembrance withal of spiritual Discipline; for (the Lord) commands that bread be prayed for, which is the only food necessary for believers; for "all other things the nations seek after." [8802] The like lesson He both inculcates by examples, and repeatedly handles in parables, when He says, "Doth a father take away bread from his children, and hand it to dogs?" [8803] and again, "Doth a father give his son a stone when he asks for bread?" [8804] For He thus shows what it is that sons expect from their father. Nay, even that nocturnal knocker knocked for "bread." [8805] Moreover, He justly added, "Give us this day," seeing He had previously said, "Take no careful thought about the morrow, what ye are to eat." [8806] To which subject He also adapted the parable of the man who pondered on an enlargement of his barns for his forthcoming fruits, and on seasons of prolonged security; but that very night he dies. [8807] __________________________________________________________________ [8797] This is a slight mistake of Tertullian. The words referred to, "Seek ye first," etc., do not occur till the end of the chapter in which the prayer is found, so that his pluperfect is out of place. [He must have been aware of this: he only gives logical order to the thought which existed in the divine mind. See note 10, p. 682.] [8798] Matt. vi. 33. [8799] John vi. 35. [8800] John vi. 33. [8801] Matt. xxvi. 26. [8802] Matt. vi. 32. [8803] Tertullian seems to refer to Matt. xv. 26; Mark vii. 27. [8804] Matt. vii. 9; Luke xi. 11. [8805] Luke xi. 5-9. [8806] Matt. vi. 34 and Luke xii. 29 seem to be referred to; but the same remark applies as in note 10 on the preceding page. [8807] Luke xii. 16-20. __________________________________________________________________ Chapter VII.--The Sixth Clause. It was suitable that, after contemplating the liberality of God, [8808] we should likewise address His clemency. For what will aliments [8809] profit us, if we are really consigned to them, as it were a bull destined for a victim? [8810] The Lord knew Himself to be the only guiltless One, and so He teaches that we beg "to have our debts remitted us." A petition for pardon is a full confession; because he who begs for pardon fully admits his guilt. Thus, too, penitence is demonstrated acceptable to God who desires it rather than the death of the sinner. [8811] Moreover, debt is, in the Scriptures, a figure of guilt; because it is equally due to the sentence of judgment, and is exacted by it: nor does it evade the justice of exaction, unless the exaction be remitted, just as the lord remitted to that slave in the parable his debt; [8812] for hither does the scope of the whole parable tend. For the fact withal, that the same servant, after liberated by his lord, does not equally spare his own debtor; and, being on that account impeached before his lord, is made over to the tormentor to pay the uttermost farthing--that is, every guilt, however small: corresponds with our profession that "we also remit to our debtors;" indeed elsewhere, too, in conformity with this Form of Prayer, He saith, "Remit, and it shall be remitted you." [8813] And when Peter had put the question whether remission were to be granted to a brother seven times, "Nay," saith He, "seventy-seven times;" [8814] in order to remould the Law for the better; because in Genesis vengeance was assigned "seven times" in the case of Cain, but in that of Lamech "seventy-seven times." [8815] __________________________________________________________________ [8808] In the former petition, "Give us this day our daily bread." [8809] Such as "daily bread." [8810] That is, if we are just to be fed and fattened by them in body, as a bull which is destined for sacrifice is, and then, like him, slain--handed over to death? [8811] Ex. xviii. 23, 32; xxxiii. 11. [8812] Matt. xviii. 21-35. [8813] Luke vi. 37. [8814] Matt. xviii. 21-22. [8815] Gen. iv. 15, 24. __________________________________________________________________ Chapter VIII.--The Seventh or Final Clause. For the completeness of so brief a prayer He added--in order that we should supplicate not touching the remitting merely, but touching the entire averting, of acts of guilt--"Lead us not into temptation:" that is, suffer us not to be led into it, by him (of course) who tempts; but far be the thought that the Lord should seem to tempt, [8816] as if He either were ignorant of the faith of any, or else were eager to overthrow it. Infirmity [8817] and malice [8818] are characteristics of the devil. For God had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God. [8819] He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation. [8820] This passage He confirms by subsequent ones, saying, "Pray that ye be not tempted;" [8821] yet they were tempted, (as they showed) by deserting their Lord, because they had given way rather to sleep than prayer. [8822] The final clause, therefore, is consonant, and interprets the sense of "Lead us not into temptation;" for this sense is, "But convey us away from the Evil One." __________________________________________________________________ [8816] See James i. 13. [8817] Implied in the one hypothesis--ignorance. [8818] Implied in the other--wishing to overthrow faith. [8819] i.e. no children even. The reference is apparently to Matt. x. 37 and Luke xiv. 26, with which may be compared Deut. xiii. 6-10 and xxxiii. 9. If Oehler's reading, which I have followed, be correct, the precept, which is not verbally given till ages after Abraham, is made to have a retrospective force on him. [8820] See Matt. iv. 10; Luke iv. 8. [8821] Luke xxii. 40; Matt. xxvi. 41; Mark xiv. 31. [8822] Routh refers us to De Bapt. c. 20, where Tertullian refers to the same event. [Note also his reference to De Fuga, cap. ii.] __________________________________________________________________ Chapter IX.--Recapitulation. [8823] In summaries of so few words, how many utterances of the prophets, the Gospels, the apostles--how many discourses, examples, parables of the Lord, are touched on! How many duties are simultaneously discharged! The honour of God in the "Father;" the testimony of faith in the "Name;" the offering of obedience in the "Will;" the commemoration of hope in the "Kingdom;" the petition for life in the "Bread;" the full acknowledgment of debts in the prayer for their "Forgiveness;" the anxious dread of temptation in the request for "Protection." What wonder? God alone could teach how he wished Himself prayed to. The religious rite of prayer therefore, ordained by Himself, and animated, even at the moment when it was issuing out of the Divine mouth, by His own Spirit, ascends, by its own prerogative, into heaven, commending to the Father what the Son has taught. __________________________________________________________________ [8823] Here comes in the Codex Ambrosianus, with the title, "Here begins a treatise of Tertullian of divers necessary things;" and from it are taken the headings of the remaining chapters. (See Oehler and Routh.) __________________________________________________________________ Chapter X.--We May Superadd Prayers of Our Own to the Lord's Prayer. Since, however, the Lord, the Foreseer of human necessities, [8824] said separately, after delivering His Rule of Prayer, "Ask, and ye shall receive;" [8825] and since there are petitions which are made according to the circumstances of each individual; our additional wants have the right--after beginning with the legitimate and customary prayers as a foundation, as it were--of rearing an outer superstructure of petitions, yet with remembrance of the Master's precepts. __________________________________________________________________ [8824] See Matt. vi. 8. [8825] Matt. vii. 7; Luke xi. 9. __________________________________________________________________ Chapter XI.--When Praying the Father, You are Not to Be Angry with a Brother. That we may not be as far from the ears of God as we are from His precepts, [8826] the memory of His precepts paves for our prayers a way unto heaven; of which precepts the chief is, that we go not up unto God's altar [8827] before we compose whatever of discord or offence we have contracted with our brethren. [8828] For what sort of deed is it to approach the peace of God [8829] without peace? the remission of debts [8830] while you retain them? How will he appease his Father who is angry with his brother, when from the beginning "all anger" is forbidden us? [8831] For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, "And be not angry in the way." [8832] He warned us, to be sure, at that time (for elsewhere our Discipline is called "the Way" [8833] ), that when, set in "the way" of prayer, we go not unto "the Father" with anger. After that, the Lord, "amplifying the Law," [8834] openly adds the prohibition of anger against a brother to that of murder. [8835] Not even by an evil word does He permit it to be vented. [8836] Ever if we must be angry, our anger must not be maintained beyond sunset, as the apostle admonishes. [8837] But how rash is it either to pass a day without prayer, while you refuse to make satisfaction to your brother; or else, by perseverance in anger, to lose your prayer? __________________________________________________________________ [8826] Oehler divides these two chapters as above. The generally adopted division unites this sentence to the preceding chapter, and begins the new chapter with, "The memory of His precepts;" and perhaps this is the preferable division. [8827] altare. [Heb. xiii. 10.] [8828] Matt. v. 22, 23. [8829] Perhaps there may be an allusion to Phil. iv. 6, 7. [8830] See chap. vii. above, and compare Matt. vi. 14, 15. [8831] "Ab initio" probably refers to the book of Genesis, the initium, or beginning of Scripture, to which he is about to refer. But see likewise Eph. iv. 31, Matt. v. 21, 22. [Gen. iv. 6, 7.] [8832] Gen. xlv. 24: so the LXX. [8833] See Acts ix. 2; xix. 9, 23, in the Greek. [8834] See Matt. v. 17. [8835] Matt. v. 21, 22. [8836] Matt. v. 21, 22; 1 Pet. iii. 9, etc. [8837] Eph. iv. 26. __________________________________________________________________ Chapter XII.--We Must Be Free Likewise from All Mental Perturbation. Nor merely from anger, but altogether from all perturbation of mind, ought the exercise of prayer to be free, uttered from a spirit such as the Spirit unto whom it is sent. For a defiled spirit cannot be acknowledged by a holy Spirit, [8838] nor a sad by a joyful, [8839] nor a fettered by a free. [8840] No one grants reception to his adversary: no one grants admittance except to his compeer. __________________________________________________________________ [8838] Eph. iv. 30. [8839] John xvii. 14; Rom. xiv. 17. [8840] Ps. li. 12. __________________________________________________________________ Chapter XIII.--Of Washing the Hands. But what reason is there in going to prayer with hands indeed washed, but the spirit foul?--inasmuch as to our hands themselves spiritual purities are necessary, that they may be "lifted up pure" [8841] from falsehood, from murder, from cruelty, from poisonings, [8842] from idolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands. These are the true purities; [8843] not those which most are superstitiously careful about, taking water at every prayer, even when they are coming from a bath of the whole body. When I was scrupulously making a thorough investigation of this practice, and searching into the reason of it, I ascertained it to be a commemorative act, bearing on the surrender [8844] of our Lord. We, however, pray to the Lord: we do not surrender Him; nay, we ought even to set ourselves in opposition to the example of His surrenderer, and not, on that account, wash our hands. Unless any defilement contracted in human intercourse be a conscientious cause for washing them, they are otherwise clean enough, which together with our whole body we once washed in Christ. [8845] __________________________________________________________________ [8841] 1 Tim. ii. 8. [8842] Or, "sorceries." [8843] See Matt. xv. 10, 11, 17-20; xxiii. 25, 26. [8844] By Pilate. See Matt. xxvii. 24. [N. B. quoad Ritualia.] [8845] i.e. in baptism. __________________________________________________________________ Chapter XIV.--Apostrophe. Albeit Israel washed daily all his limbs over, yet is he never clean. His hands, at all events, are ever unclean, eternally dyed with the blood of the prophets, and of the Lord Himself; and on that account, as being hereditary culprits from their privity to their fathers' crimes, [8846] they do not dare even to raise them unto the Lord, [8847] for fear some Isaiah should cry out, [8848] for fear Christ should utterly shudder. We, however, not only raise, but even expand them; and, taking our model from the Lord's passion [8849] even in prayer we confess [8850] to Christ. __________________________________________________________________ [8846] See Matt. xxiii. 31; Luke xi. 48. [8847] I do not know Tertullian's authority for this statement. Certainly Solomon did raise his hands (1 Kings viii. 54), and David apparently his (see Ps. cxliii. 6; xxviii. 2; lxii. 4, etc.). Compare, too, Ex. xvii. 11, 12. But probably he is speaking only of the Israel of his own day. [Evidently.] [8848] Isa. i. 15. [8849] i.e. from the expansion of the hands on the cross. [8850] Or, "give praise." __________________________________________________________________ Chapter XV.--Of Putting Off Cloaks. But since we have touched on one special point of empty observance, [8851] it will not be irksome to set our brand likewise on the other points against which the reproach of vanity may deservedly be laid; if, that is, they are observed without the authority of any precept either of the Lord, or else of the apostles. For matters of this kind belong not to religion, but to superstition, being studied, and forced, and of curious rather than rational ceremony; [8852] deserving of restraint, at all events, even on this ground, that they put us on a level with Gentiles. [8853] As, e.g., it is the custom of some to make prayer with cloaks doffed, for so do the nations approach their idols; which practice, of course, were its observance becoming, the apostles, who teach concerning the garb of prayer, [8854] would have comprehended in their instructions, unless any think that is was in prayer that Paul had left his cloak with Carpus! [8855] God, forsooth, would not hear cloaked suppliants, who plainly heard the three saints in the Babylonian king's furnace praying in their trousers and turbans. [8856] __________________________________________________________________ [8851] i.e. the hand-washing. [8852] Or, "reasonable service." See Rom. xii. 1. [8853] Or, "Gentile practices." [8854] See 1 Cor. xi. 3-16. [8855] 2 Tim. iv. 13. [8856] Dan. iii. 21, etc. __________________________________________________________________ Chapter XVI.--Of Sitting After Prayer. Again, for the custom which some have of sitting when prayer is ended, I perceive no reason, except that which children give. [8857] For what if that Hermas, [8858] whose writing is generally inscribed with the title The Shepherd, had, after finishing his prayer, not sat down on his bed, but done some other thing: should we maintain that also as a matter for observance? Of course not. Why, even as it is the sentence, "When I had prayed, and had sat down on my bed," is simply put with a view to the order of the narration, not as a model of discipline. Else we shall have to pray nowhere except where there is a bed! Nay, whoever sits in a chair or on a bench, will act contrary to that writing. Further: inasmuch as the nations do the like, in sitting down after adoring their petty images; even on this account the practice deserves to be censured in us, because it is observed in the worship of idols. To this is further added the charge of irreverence,--intelligible even to the nations themselves, if they had any sense. If, on the one hand, it is irreverent to sit under the eye, and over against the eye, of him whom you most of all revere and venerate; how much more, on the other hand, is that deed most irreligious under the eye of the living God, while the angel of prayer is still standing by [8859] unless we are upbraiding God that prayer has wearied us! __________________________________________________________________ [8857] i.e. that they have seen it done; for children imitate anything and everything (Oehler). [8858] [Vol. II. p. 18 (Vision V.), this Series. Also, Ib. p. 57, note 2. See Routh's quotation from Cotelerius, p. 180, in Volume before noted.] [8859] Routh and Oehler (after Rigaltius) refer us to Tob. xii. 12. They also, with Dodgson, refer to Luke i. 11. Perhaps there may be a reference to Rev. viii. 3, 4. __________________________________________________________________ Chapter XVII.--Of Elevated Hands. But we more commend our prayers to God when we pray with modesty and humility, with not even our hands too loftily elevated, but elevated temperately and becomingly; and not even our countenance over-boldly uplifted. For that publican who prayed with humility and dejection not merely in his supplication, but in his countenance too, went his way "more justified" than the shameless Pharisee. [8860] The sounds of our voice, likewise, should be subdued; else, if we are to be heard for our noise, how large windpipes should we need! But God is the hearer not of the voice, but of the heart, just as He is its inspector. The demon of the Pythian oracle says: "And I do understand the mute, and plainly hear the speechless one." [8861] Do the ears of God wait for sound? How, then, could Jonah's prayer find way out unto heaven from the depth of the whale's belly, through the entrails of so huge a beast; from the very abysses, through so huge a mass of sea? What superior advantage will they who pray too loudly gain, except that they annoy their neighbours? Nay, by making their petitions audible, what less error do they commit than if they were to pray in public? [8862] __________________________________________________________________ [8860] Luke xviii. 9-14. [8861] Herod. i. 47. [8862] Which is forbidden, Matt. vi. 5, 6. __________________________________________________________________ Chapter XVIII.--Of the Kiss of Peace. Another custom has now become prevalent. Such as are fasting withhold the kiss of peace, which is the seal of prayer, after prayer made with brethren. But when is peace more to be concluded with brethren than when, at the time of some religious observance, [8863] our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching their own peace? What prayer is complete if divorced from the "holy kiss?" [8864] Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; [8865] for now, by abstinence from the kiss, we are known to be fasting. But even if there be some reason for this practice, still, lest you offend against this precept, you may perhaps defer your "peace" at home, where it is not possible for your fast to be entirely kept secret. But wherever else you can conceal your observance, you ought to remember the precept: thus you may satisfy the requirements of Discipline abroad and of custom at home. So, too, on the day of the passover, [8866] when the religious observance of a fast is general, and as it were public, we justly forego the kiss, caring nothing to conceal anything which we do in common with all. __________________________________________________________________ [8863] Such as fasting. [8864] See Rom. xvi. 16; 1 Cor. xvi. 20; 2 Cor. xiii. 12; 1 Thess. v. 26; 1 Pet. v. 14. [The sexes apart.] [8865] Matt. vi. 16-18. [8866] i.e. "Good Friday," as it is now generally called. __________________________________________________________________ Chapter XIX.--Of Stations. Similarly, too, touching the days of Stations, [8867] most think that they must not be present at the sacrificial prayers, on the ground that the Station must be dissolved by reception of the Lord's Body. Does, then, the Eucharist cancel a service devoted to God, or bind it more to God? Will not your Station be more solemn if you have withal stood at God's altar? [8868] When the Lord's Body has been received and reserved [8869] each point is secured, both the participation of the sacrifice and the discharge of duty. If the "Station" has received its name from the example of military life--for we withal are God's military [8870] --of course no gladness or sadness chanting to the camp abolishes the "stations" of the soldiers: for gladness will carry out discipline more willingly, sadness more carefully. __________________________________________________________________ [8867] The word Statio seems to have been used in more than one sense in the ancient Church. A passage in the Shepherd of Hermas, referred to above (B. iii. Sim. 5), appears to make it ="fast." [8868] "Ara," not "altare." [8869] For receiving at home apparently, when your station is over. [8870] See 2 Tim. ii. 1, etc. [See Hermas, Vol. I., p. 33.] __________________________________________________________________ Chapter XX.--Of Women's Dress. So far, however, as regards the dress of women, the variety of observance compels us--men of no consideration whatever--to treat, presumptuously indeed, after the most holy apostle, [8871] except in so far as it will not be presumptuously if we treat the subject in accordance with the apostle. Touching modesty of dress and ornamentation, indeed, the prescription of Peter [8872] likewise is plain, checking as he does with the same mouth, because with the same Spirit, as Paul, the glory of garments, and the pride of gold, and the meretricious elaboration of the hair. __________________________________________________________________ [8871] See 1 Cor. xi. 1-16; 1 Tim. ii. 9, 10. [8872] 1 Pet. iii. 1-6. __________________________________________________________________ Chapter XXI.--Of Virgins. But that point which is promiscuously observed throughout the churches, whether virgins ought to be veiled or no, must be treated of. For they who allow to virgins immunity from head-covering, appear to rest on this; that the apostle has not defined "virgins" by name, but "women," [8873] as "to be veiled;" nor the sex generally, so as to say "females," but a class of the sex, by saying "women:" for if he had named the sex by saying "females," he would have made his limit absolute for every woman; but while he names one class of the sex, he separates another class by being silent. For, they say, he might either have named "virgins" specially; or generally, by a compendious term, "females." __________________________________________________________________ [8873] 1 Cor. xi. 5. __________________________________________________________________ Chapter XXII.--Answer to the Foregoing Arguments. They who make this concession [8874] ought to reflect on the nature of the word itself--what is the meaning of "woman" from the very first records of the sacred writings. Here they find it to be the name of the sex, not a class of the sex: if, that is, God gave to Eve, when she had not yet known a man, the surname "woman" and "female" [8875] --("female," whereby the sex generally; "woman," hereby a class of the sex, is marked). [8876] So, since at that time the as yet unwedded Eve was called by the word "woman," that word has been made common even to a virgin. [8877] Nor is it wonderful that the apostle--guided, of course, by the same Spirit by whom, as all the divine Scripture, so that book Genesis, was drawn up--has used the selfsame word in writing "women," which, by the example of Eve unwedded, is applicable too to a "virgin." In fact, all the other passages are in consonance herewith. For even by this very fact, that he has not named "virgins" (as he does in another place [8878] where he is teaching touching marrying), he sufficiently predicates that his remark is made touching every woman, and touching the whole sex; and that there is no distinction made between a "virgin" and any other, while he does not name her at all. For he who elsewhere--namely, where the difference requires--remembers to make the distinction, (moreover, he makes it by designating each species by their appropriate names,) wishes, where he makes no distinction (while he does not name each), no difference to be understood. What of the fact that in the Greek speech, in which the apostle wrote his letters, it is usual to say, "women" rather than "females;" that is, gunaikas (gunaikas) rather than theleias (theleias)? Therefore if that word, [8879] which by interpretation represents what "female" (femina) represents, [8880] is frequently used instead of the name of the sex, [8881] he has named the sex in saying gunaika; but in the sex even the virgin is embraced. But, withal, the declaration is plain: "Every woman," saith he, "praying and prophesying with head uncovered, [8882] dishonoureth her own head." [8883] What is "every woman," but woman of every age, of every rank, of every condition? By saying "every" he excepts nought of womanhood, just as he excepts nought of manhood either from not being covered; for just so he says, "Every man." [8884] As, then, in the masculine sex, under the name of "man" even the "youth" is forbidden to be veiled; so, too, in the feminine, under the name of "woman," even the "virgin" is bidden to be veiled. Equally in each sex let the younger age follow the discipline of the elder; or else let the male "virgins," [8885] too, be veiled, if the female virgins withal are not veiled, because they are not mentioned by name. Let "man" and "youth" be different, if "woman" and "virgin" are different. For indeed it is "on account of the angels" [8886] that he saith women must be veiled, because on account of "the daughters of men" angels revolted from God. [8887] Who then, would contend that "women" alone--that is, [8888] such as were already wedded and had lost their virginity--were the objects of angelic concupiscence, unless "virgins" are incapable of excelling in beauty and finding lovers? Nay, let us see whether it were not virgins alone whom they lusted after; since Scriptures saith "the daughters of men;" [8889] inasmuch as it might have named "wives of men," or "females," indifferently. [8890] Likewise, in that it saith, "And they took them to themselves for wives," [8891] it does so on this ground, that, of course, such are "received for wives" as are devoid of that title. But it would have expressed itself differently concerning such as were not thus devoid. And so (they who are named) are devoid as much of widowhood as of virginity. So completely has Paul by naming the sex generally, mingled "daughters" and species together in the genus. Again, while he says that "nature herself," [8892] which has assigned hair as a tegument and ornament to women, "teaches that veiling is the duty of females," has not the same tegument and the same honour of the head been assigned also to virgins? If "it is shameful" for a woman to be shorn it is similarly so to a virgin too. From them, then, to whom is assigned one and the same law of the head, [8893] one and the same discipline [8894] of the head is exacted,--(which extends) even unto those virgins whom their childhood defends, [8895] for from the first [8896] a virgin was named "female." This custom, [8897] in short, even Israel observes; but if Israel did not observe it, our Law, [8898] amplified and supplemented, would vindicate the addition for itself; let it be excused for imposing the veil on virgins also. Under our dispensation, let that age which is ignorant of its sex [8899] retain the privilege of simplicity. For both Eve and Adam, when it befell them to be "wise," [8900] forthwith veiled what they had learnt to know. [8901] At all events, with regard to those in whom girlhood has changed (into maturity), their age ought to remember its duties as to nature, so also, to discipline; for they are being transferred to the rank of "women" both in their persons and in their functions. No one is a "virgin" from the time when she is capable of marriage; seeing that, in her, age has by that time been wedded to its own husband, that is, to time. [8902] "But some particular virgin has devoted herself to God. From that very moment she both changes the fashion of her hair, and converts all her garb into that of a woman.'" Let her, then, maintain the character wholly, and perform the whole function of a "virgin:" what she conceals [8903] for the sake of God, let her cover quite over. [8904] It is our business to entrust to the knowledge of God alone that which the grace of God effects in us, lest we receive from man the reward we hope for from God. [8905] Why do you denude before God [8906] what you cover before men? [8907] Will you be more modest in public than in the church? If your self-devotion is a grace of God, and you have received it, "why do you boast," saith he, "as if you have not received it?" [8908] Why, by your ostentation of yourself, do you judge others? Is it that, by your boasting, you invite others unto good? Nay, but even you yourself run the risk of losing, if you boast; and you drive others unto the same perils! What is assumed from love of boasting is easily destroyed. Be veiled, virgin, if virgin you are; for you ought to blush. If you are a virgin, shrink from (the gaze of) many eyes. Let no one wonder at your face; let no one perceive your falsehood. [8909] You do well in falsely assuming the married character, if you veil your head; nay, you do not seem to assume it falsely, for you are wedded to Christ: to Him you have surrendered your body; act as becomes your Husband's discipline. If He bids the brides of others to be veiled, His own, of course, much more. "But each individual man [8910] is not to think that the institution of his predecessor is to be overturned." Many yield up their own judgment, and its consistency, to the custom of others. Granted that virgins be not compelled to be veiled, at all events such as voluntarily are so should not be prohibited; who, likewise, cannot deny themselves to be virgins, [8911] content, in the security of a good conscience before God, to damage their own fame. [8912] Touching such, however, as are betrothed, I can with constancy "above my small measure" [8913] pronounce and attest that they are to be veiled from that day forth on which they shuddered at the first bodily touch of a man by kiss and hand. For in them everything has been forewedded: their age, through maturity; their flesh, through age; their spirit, through consciousness; their modesty, through the experience of the kiss their hope, through expectation; their mind through volition. And Rebecca is example enough for us, who, when her betrothed had been pointed out, veiled herself for marriage merely on recognition of him. [8914] __________________________________________________________________ [8874] As to the distinction between "women" and "virgins." [8875] Gen. ii. 23. In the LXX. and in the Eng. ver. there is but the one word "woman." [8876] These words are regarded by Dr. Routh as spurious, and not without reason. Mr. Dodgson likewise omits them, and refers to de Virg. Vel. cc. 4 and 5. [8877] In de Virg. Vel. 5, Tertullian speaks even more strongly: "And so you have the name, I say not now common, but proper to a virgin; a name which from the beginning a virgin received." [8878] 1 Cor. vii. 34 et seq. [8879] gune. [8880] Mr. Dodgson appears to think that there is some transposition here; and at first sight it may appear so. But when we look more closely, perhaps there is no need to make any difficulty: the stress is rather on the words "by interpretation," which, of course, is a different thing from "usage;" and by interpretation gune appears to come nearer to "femina" than to "mulier." [8881] theleia. [8882] Or, "unveiled." [8883] 1 Cor. xi. 5. [8884] 1 Cor. xi. 4. [8885] For a similar use of the word "virgin," see Rev. xiv. 4. [8886] 1 Cor. xi. 10. [8887] See Gen. vi. 2 in the LXX., with the v. l. ed. Tisch. 1860; and compare Tertullian, de Idol. c. 9, and the note there. Mr. Dodgson refers, too, to de Virg. Vel. c. 7, where this curious subject is more fully entered into. [8888] i.e. according to their definition, whom Tertullian is refuting. [8889] Gen. iv. 2. [8890] i.e. If married women had been meant, either word, "uxores" or "feminæ," could have been used indifferently. [8891] Gen. vi. 2. [8892] 1 Cor. xi. 14. [8893] i.e. long hair. [8894] i.e. veiling. [8895] i.e. "exempts." [8896] i.e. from her creation. [8897] Of the "universal veiling of women." [8898] i.e. as above, the Sermon on the Mount. [8899] i.e. mere infancy. [8900] Gen. iii. 6. [8901] Gen. ii. 27 (or in the LXX. iii. 1), and iii. 7, 10, 11. [8902] Routh refers us to de Virg. Vel. c. 11. [8903] i.e. the redundance of her hair. [8904] i.e. by a veil. [8905] i.e. says Oehler, "lest we postpone the eternal favour of God, which we hope for, to the temporal veneration of men; a risk which those virgins seemed likely to run who, when devoted to God, used to go veiled in public, but bareheaded in the church." [8906] i.e. in church. [8907] i.e. in public; see note 27, supra. [8908] 1 Cor. iv. 7. [8909] i.e. as Muratori, quoted by Oehler, says, your "pious" (?) fraud in pretending to be married when you are a virgin; because "devoted" virgins used to dress and wear veils like married women, as being regarded as "wedded to Christ." [8910] i.e. each president of a church, or bishop. [8911] i.e. "are known to be such through the chastity of their manner and life" (Oehler). [8912] "By appearing in public as married women, while in heart they are virgins" (Oehler). [8913] Does Tertullian refer to 2 Cor. x. 13? or does "modulus" mean, as Oehler thinks, "my rule?" [It seems to me a very plain reference to the text before mentioned, and to the Apostolic Canon of not exceeding one's Mission.] [8914] Gen. xxiv. 64, 65. __________________________________________________________________ Chapter XXIII.--Of Kneeling. In the matter of kneeling also prayer is subject to diversity of observance, through the act of some few who abstain from kneeling on the Sabbath; and since this dissension is particularly on its trial before the churches, the Lord will give His grace that the dissentients may either yield, or else indulge their opinion without offence to others. We, however (just as we have received), only on the day of the Lord's Resurrection ought to guard not only against kneeling, but every posture and office of solicitude; deferring even our businesses lest we give any place to the devil. [8915] Similarly, too, in the period of Pentecost; which period we distinguish by the same solemnity of exultation. [8916] But who would hesitate every day to prostrate himself before God, at least in the first prayer with which we enter on the daylight? At fasts, moreover, and Stations, no prayer should be made without kneeling, and the remaining customary marks of humility; for (then) [8917] we are not only praying, but deprecating, and making satisfaction to God our Lord. [8918] Touching times of prayer nothing at all has been prescribed, except clearly "to pray at every time and every place." [8919] __________________________________________________________________ [8915] Eph. iv. 27. [8916] i.e. abstaining from kneeling: kneeling being more "a posture of solicitude" and of humility; standing, of "exultation." [8917] i.e. at fasts and Stations. [Sabbath = Saturday, supra.] [8918] For the meaning of "satisfaction" as used by the Fathers, see Hooker, Eccl. Pol. vi. 5. [8919] Eph. vi. 18; 1 Thess. v. 17; 1 Tim. ii. 8. __________________________________________________________________ Chapter XXIV.--Of Place for Prayer. But how "in every place," since we are prohibited [8920] (from praying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by the apostles [8921] (who, in gaol, in the audience of the prisoners, "began praying and singing to God") is not considered to have been done contrary to the precept; nor yet that which was done by Paul, [8922] who in the ship, in presence of all, "made thanksgiving to God." [8923] __________________________________________________________________ [8920] Matt. vi. 5, 6, which forbids praying in public. [8921] Paul and Silas (Acts xvi. 25). [8922] I have followed Muratori's reading here. [8923] Mr. Dodgson renders "celebrated the Eucharist;" but that rendering appears very doubtful. See Acts xxvii. 35. __________________________________________________________________ Chapter XXV.--Of Time for Prayer. Touching the time, however, the extrinsic [8924] observance of certain hours will not be unprofitable--those common hours, I mean, which mark the intervals of the day--the third, the sixth, the ninth--which we may find in the Scriptures to have been more solemn than the rest. The first infusion of the Holy Spirit into the congregated disciples took place at "the third hour." [8925] Peter, on the day on which he experienced the vision of Universal Community, [8926] (exhibited) in that small vessel, [8927] had ascended into the more lofty parts of the house, for prayer's sake "at the sixth hour." [8928] The same (apostle) was going into the temple, with John, "at the ninth hour," [8929] when he restored the paralytic to his health. Albeit these practices stand simply without any precept for their observance, still it may be granted a good thing to establish some definite presumption, which may both add stringency to the admonition to pray, and may, as it were by a law, tear us out from our businesses unto such a duty; so that--what we read to have been observed by Daniel also, [8930] in accordance (of course) with Israel's discipline--we pray at least not less than thrice in the day, debtors as we are to Three--Father, Son, and Holy Spirit: of course, in addition to our regular prayers which are due, without any admonition, on the entrance of light and of night. But, withal, it becomes believers not to take food, and not to go to the bath, before interposing a prayer; for the refreshments and nourishments of the spirit are to be held prior to those of the flesh, and things heavenly prior to things earthly. __________________________________________________________________ [8924] Mr. Dodgson supposes this word to mean "outward, as contrasted with the inward, praying always.'" Oehler interprets, "ex vita communi." But perhaps what Tertullian says lower down in the chapter, "albeit they stand simply without any precept enjoining their observance," may give us the true clue to his meaning; so that "extrinsecus" would ="extrinsic to any direct injunction of our Lord or His apostles." [8925] Acts ii. 1-4, 14, 15. [8926] Communitatis omnis (Oehler). Mr. Dodgson renders, "of every sort of common thing." Perhaps, as Routh suggests, we should read "omnium." [8927] Vasculo. But in Acts it is, skeuos ti hos othonen megalen [Small is here comparatively used, with reference to Universality of which it was the symbol.] [8928] Acts x. 9. [8929] Acts iii. 1: but the man is not said to have been "paralytic," but "lame from his mother's womb." [8930] Dan. vi. 10; comp. Ps. lv. 17 (in the LXX. it is liv. 18). __________________________________________________________________ Chapter XXVI.--Of the Parting of Brethren. You will not dismiss a brother who has entered your house without prayer.--"Have you seen," says Scripture, "a brother? you have seen your Lord;" [8931] --especially "a stranger," lest perhaps he be "an angel." But again, when received yourself by brethren, you will not make [8932] earthly refreshments prior to heavenly, for your faith will forthwith be judged. Or else how will you--according to the precept [8933] --say, "Peace to this house," unless you exchange mutual peace with them who are in the house? __________________________________________________________________ [8931] I have ventured to turn the first part of the sentence into a question. What "scripture" this may be, no one knows. [It seems to me a clear reference to Matt. xxv. 38, amplified by the 45th verse, in a way not unusual with our author.] Perhaps, in addition to the passages in Gen. xviii. and Heb. xiii. 2, to which the editors naturally refer, Tertullian may allude to such passages as Mark. ix. 37; Matt. xxv. 40, 45. [Christo in pauperibus.] [8932] I have followed Routh's conjecture, "feceris" for "fecerit," which Oehler does not even notice. [8933] Luke x. 5. __________________________________________________________________ Chapter XXVII.--Of Subjoining a Psalm. The more diligent in prayer are wont to subjoin in their prayers the "Hallelujah," [8934] and such kind of psalms, in the closes of which the company respond. And, of course, every institution is excellent which, for the extolling and honouring of God, aims unitedly to bring Him enriched prayer as a choice victim. [8935] __________________________________________________________________ [8934] Perhaps "the great Hallelujah," i.e. the last five psalms. [8935] [The author seems to have in mind (Hos. xiv. 2) "the calves of our lips."] __________________________________________________________________ Chapter XXVIII.--Of the Spiritual Victim, Which Prayer is. For this is the spiritual victim [8936] which has abolished the pristine sacrifices. "To what purpose," saith He, "(bring ye) me the multitude of your sacrifices? I am full of holocausts of rams, and I desire not the fat of rams, and the blood of bulls and of goats. For who hath required these from your hands?" [8937] What, then, God has required the Gospel teaches. "An hour will come," saith He, "when the true adorers shall adore the Father in spirit and truth. For God is a Spirit, and accordingly requires His adorers to be such." [8938] We are the true adorers and the true priests, [8939] who, praying in spirit, [8940] sacrifice, in spirit, prayer,--a victim proper and acceptable to God, which assuredly He has required, which He has looked forward to [8941] for Himself! This victim, devoted from the whole heart, fed on faith, tended by truth, entire in innocence, pure in chastity, garlanded with love, [8942] we ought to escort with the pomp [8943] of good works, amid psalms and hymns, unto God's altar, [8944] to obtain for us all things from God. __________________________________________________________________ [8936] 1 Pet. ii. 5. [8937] Isa. i. 11. See the LXX. [8938] John iv. 23, 24. [8939] Sacerdotes; comp. de Ex. Cast. c. 7. [8940] 1 Cor. xiv. 15; Eph. vi. 18. [8941] Or, "provided." [8942] "Agape," perhaps "the love-feast." [8943] Or, "procession." [8944] Altare. __________________________________________________________________ Chapter XXIX.--Of the Power of Prayer. For what has God, who exacts it ever denied [8945] to prayer coming from "spirit and truth?" How mighty specimens of its efficacy do we read, and hear, and believe! Old-world prayer, indeed, used to free from fires, [8946] and from beasts, [8947] and from famine; [8948] and yet it had not (then) received its form from Christ. But how far more amply operative is Christian prayer! It does not station the angel of dew in mid-fires, [8949] nor muzzle lions, nor transfer to the hungry the rustics' bread; [8950] it has no delegated grace to avert any sense of suffering; [8951] but it supplies the suffering, and the feeling, and the grieving, with endurance: it amplifies grace by virtue, that faith may know what she obtains from the Lord, understanding what--for God's name's sake--she suffers. But in days gone by, withal prayer used to call down [8952] plagues, scatter the armies of foes, withhold the wholesome influences of the showers. Now, however, the prayer of righteousness averts all God's anger, keeps bivouac on behalf of personal enemies, makes supplication on behalf of persecutors. Is it wonder if it knows how to extort the rains of heaven [8953] --(prayer) which was once able to procure its fires? [8954] Prayer is alone that which vanquishes [8955] God. But Christ has willed that it be operative for no evil: He had conferred on it all its virtue in the cause of good. And so it knows nothing save how to recall the souls of the departed from the very path of death, to transform the weak, to restore the sick, to purge the possessed, to open prison-bars, to loose the bonds of the innocent. Likewise it washes away faults, repels temptations, extinguishes persecutions, consoles the faint-spirited, cheers the high-spirited, escorts travellers, appeases waves, makes robbers stand aghast, nourishes the poor, governs the rich, upraises the fallen, arrests the falling, confirms the standing. Prayer is the wall of faith: her arms and missiles [8956] against the foe who keeps watch over us on all sides. And, so never walk we unarmed. By day, be we mindful of Station; by night, of vigil. Under the arms of prayer guard we the standard of our General; await we in prayer the angel's trump. [8957] The angels, likewise, all pray; every creature prays; cattle and wild beasts pray and bend their knees; and when they issue from their layers and lairs, [8958] they look up heavenward with no idle mouth, making their breath vibrate [8959] after their own manner. Nay, the birds too, rising out of the nest, upraise themselves heavenward, and, instead of hands, expand the cross of their wings, and say somewhat to seem like prayer. [8960] What more then, touching the office of prayer? Even the Lord Himself prayed; to whom be honour and virtue unto the ages of the ages! __________________________________________________________________ [8945] Routh would read, "What will God deny?" [8946] Dan. iii. [8947] Dan. vi. [8948] 1 Kings xviii.; James v. 17, 18. [8949] i.e. "the angel who preserved in the furnace the three youths besprinkled, as it were, with dewy shower" (Muratori quoted by Oehler). [Apocrypha, The Song, etc., verses 26, 27.] [8950] 2 Kings iv. 42-44. [8951] i.e. in brief, its miraculous operations, as they are called, are suspended in these ways. [8952] Or, "inflict." [8953] See Apolog. c. 5 (Oehler). [8954] See 2 Kings i. [8955] [A reference to Jacob's wrestling. Also, probably, to Matt. xi. 12.] [8956] Or, "her armour defensive and offensive." [8957] 1 Cor. xv. 52; 1 Thess. iv. 16. [8958] Or, "pens and dens." [8959] As if in prayer. [8960] This beautiful passage should be supplemented by a similar one from St. Bernard: "Nonne et aviculas levat, non onerat pennarum numerositas ipsa? Tolle eas, et reliquum corpus pondere suo fertur ad ima. Sic disciplinam Christi, sic suave jugum, sic onus leve, quo deponimus, eo deprimimur ipsi: quia portat potius quam portatur." Epistola, ccclxxxv. Bernardi Opp. Tom. i. p. 691. Ed. (Mabillon.) Gaume, Paris, 1839. Bearing the cross uplifts the Christian.] __________________________________________________________________ tertullian martyras anf03 tertullian-martyras Ad Martyras /ccel/schaff/anf03.vi.v.html __________________________________________________________________ Ad Martyras __________________________________________________________________ IV. Ad Martyras. [8961] [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I. Blessed Martyrs Designate,--Along with the provision which our lady mother the Church from her bountiful breasts, and each brother out of his private means, makes for your bodily wants in the prison, accept also from me some contribution to your spiritual sustenance; for it is not good that the flesh be feasted and the spirit starve: nay, if that which is weak be carefully looked to, it is but right that that which is still weaker should not be neglected. Not that I am specially entitled to exhort you; yet not only the trainers and overseers, but even the unskilled, nay, all who choose, without the slightest need for it, are wont to animate from afar by their cries the most accomplished gladiators, and from the mere throng of onlookers useful suggestions have sometimes come; first, then, O blessed, grieve not the Holy Spirit, [8962] who has entered the prison with you; for if He had not gone with you there, you would not have been there this day. Do you give all endeavour, therefore, to retain Him; so let Him lead you thence to your Lord. The prison, indeed, is the devil's house as well, wherein he keeps his family. But you have come within its walls for the very purpose of trampling the wicked one under foot in his chosen abode. You had already in pitched battle outside utterly overcome him; let him have no reason, then, to say to himself, "They are now in my domain; with vile hatreds I shall tempt them, with defections or dissensions among themselves." Let him fly from your presence, and skulk away into his own abysses, shrunken and torpid, as though he were an outcharmed or smoked-out snake. Give him not the success in his own kingdom of setting you at variance with each other, but let him find you armed and fortified with concord; for peace among you is battle with him. Some, not able to find this peace in the Church, have been used to seek it from the imprisoned martyrs. [8963] And so you ought to have it dwelling with you, and to cherish it, and to guard it, that you may be able perhaps to bestow it upon others. __________________________________________________________________ [8961] Written in his early ministry, and strict orthodoxy. [It may be dated circa a.d. 197, as external evidence will shew.] [8962] Eph. iv. 30. [Some differences had risen between these holy sufferers, as to the personal merits of offenders who had appealed to them for their interest in restoring them to communion. [8963] [He favours this resource as sanctioned by custom, and gently persuades them, by agreeing as to its propriety, to bestow peace upon others. But, the foresight of those who objected was afterwards justified, for in Cyprian's day this practice led to greater evils, and he was obliged to discourage it (ep. xi.) in an epistle to confessors.] __________________________________________________________________ Chapter II. Other things, hindrances equally of the soul, may have accompanied you as far as the prison gate, to which also your relatives may have attended you. There and thenceforth you were severed from the world; how much more from the ordinary course of worldly life and all its affairs! Nor let this separation from the world alarm you; for if we reflect that the world is more really the prison, we shall see that you have gone out of a prison rather than into one. The world has the greater darkness, blinding men's hearts. The world imposes the more grievous fetters, binding men's very souls. The world breathes out the worst impurities--human lusts. The world contains the larger number of criminals, even the whole human race. Then, last of all, it awaits the judgment, not of the proconsul, but of God. Wherefore, O blessed, you may regard yourselves as having been translated from a prison to, we may say, a place of safety. It is full of darkness, but ye yourselves are light; it has bonds, but God has made you free. Unpleasant exhalations are there, but ye are an odour of sweetness. The judge is daily looked for, but ye shall judge the judges themselves. Sadness may be there for him who sighs for the world's enjoyments. The Christian outside the prison has renounced the world, but in the prison he has renounced a prison too. It is of no consequence where you are in the world--you who are not of it. And if you have lost some of life's sweets, it is the way of business to suffer present loss, that after gains may be the larger. Thus far I say nothing of the rewards to which God invites the martyrs. Meanwhile let us compare the life of the world and of the prison, and see if the spirit does not gain more in the prison than the flesh loses. Nay, by the care of the Church and the love of the brethren, [8964] even the flesh does not lose there what is for its good, while the spirit obtains besides important advantages. You have no occasion to look on strange gods, you do not run against their images; you have no part in heathen holidays, even by mere bodily mingling in them; you are not annoyed by the foul fumes of idolatrous solemnities; you are not pained by the noise of the public shows, nor by the atrocity or madness or immodesty of their celebrants; your eyes do not fall on stews and brothels; you are free from causes of offence, from temptations, from unholy reminiscences; you are free now from persecution too. The prison does the same service for the Christian which the desert did for the prophet. Our Lord Himself spent much of His time in seclusion, that He might have greater liberty to pray, that He might be quit of the world. It was in a mountain solitude, too, He showed His glory to the disciples. Let us drop the name of prison; let us call it a place of retirement. Though the body is shut in, though the flesh is confined, all things are open to the spirit. In spirit, then, roam abroad; in spirit walk about, not setting before you shady paths or long colonnades, but the way which leads to God. As often as in spirit your footsteps are there, so often you will not be in bonds. The leg does not feel the chain when the mind is in the heavens. The mind compasses the whole man about, and whither it wills it carries him. But where thy heart shall be, there shall be thy treasure. [8965] Be there our heart, then, where we would have our treasure. __________________________________________________________________ [8964] [Who ministered to their fellow-Christians in prison, for the testimony of Jesus. What follows is a sad picture of social life among heathens.] [8965] Matt. vi. 21. __________________________________________________________________ Chapter III. Grant now, O blessed, that even to Christians the prison is unpleasant; yet we were called to the warfare of the living God in our very response to the sacramental words. Well, no soldier comes out to the campaign laden with luxuries, nor does he go to action from his comfortable chamber, but from the light and narrow tent, where every kind of hardness, roughness and unpleasantness must be put up with. Even in peace soldiers inure themselves to war by toils and inconveniences--marching in arms, running over the plain, working at the ditch, making the testudo, engaging in many arduous labours. The sweat of the brow is on everything, that bodies and minds may not shrink at having to pass from shade to sunshine, from sunshine to icy cold, from the robe of peace to the coat of mail, from silence to clamour, from quiet to tumult. In like manner, O blessed ones, count whatever is hard in this lot of yours as a discipline of your powers of mind and body. You are about to pass through a noble struggle, in which the living God acts the part of superintendent, in which the Holy Ghost is your trainer, in which the prize is an eternal crown of angelic essence, citizenship in the heavens, glory everlasting. Therefore your Master, Jesus Christ, who has anointed you with His Spirit, and led you forth to the arena, has seen it good, before the day of conflict, to take you from a condition more pleasant in itself, and has imposed on you a harder treatment, that your strength might be the greater. For the athletes, too, are set apart to a more stringent discipline, that they may have their physical powers built up. They are kept from luxury, from daintier meats, from more pleasant drinks; they are pressed, racked, worn out; the harder their labours in the preparatory training, the stronger is the hope of victory. "And they," says the apostle, "that they may obtain a corruptible crown." [8966] We, with the crown eternal in our eye, look upon the prison as our training-ground, that at the goal of final judgment we may be brought forth well disciplined by many a trial; since virtue is built up by hardships, as by voluptuous indulgence it is overthrown. __________________________________________________________________ [8966] 1 Cor. ix. 25. __________________________________________________________________ Chapter IV. From the saying of our Lord we know that the flesh is weak, the spirit willing. [8967] Let us not, withal, take delusive comfort from the Lord's acknowledgment of the weakness of the flesh. For precisely on this account He first declared the spirit willing, that He might show which of the two ought to be subject to the other--that the flesh might yield obedience to the spirit--the weaker to the stronger; the former thus from the latter getting strength. Let the spirit hold convene with the flesh about the common salvation, thinking no longer of the troubles of the prison, but of the wrestle and conflict for which they are the preparation. The flesh, perhaps, will dread the merciless sword, and the lofty cross, and the rage of the wild beasts, and that punishment of the flames, of all most terrible, and all the skill of the executioner in torture. But, on the other side, let the spirit set clearly before both itself and the flesh, how these things, though exceeding painful, have yet been calmly endured by many,--and, have even been eagerly desired for the sake of fame and glory; and this not only in the case of men, but of women too, that you, O holy women, may be worthy of your sex. It would take me too long to enumerate one by one the men who at their own self-impulse have put an end to themselves. As to women, there is a famous case at hand: the violated Lucretia, in the presence of her kinsfolk, plunged the knife into herself, that she might have glory for her chastity. Mucius burned his right hand on an altar, that this deed of his might dwell in fame. The philosophers have been outstripped,--for instance Heraclitus, who, smeared with cow dung, burned himself; and Empedocles, who leapt down into the fires of Ætna; and Peregrinus, [8968] who not long ago threw himself on the funeral pile. For women even have despised the flames. Dido did so, lest, after the death of a husband very dear to her, she should be compelled to marry again; and so did the wife of Hasdrubal, who, Carthage being on fire, that she might not behold her husband suppliant as Scipio's feet, rushed with her children into the conflagration, in which her native city was destroyed. Regulus, a Roman general, who had been taken prisoner by the Carthaginians, declined to be exchanged for a large number of Carthaginian captives, choosing rather to be given back to the enemy. He was crammed into a sort of chest; and, everywhere pierced by nails driven from the outside, he endured so many crucifixions. Woman has voluntarily sought the wild beasts, and even asps, those serpents worse than bear or bull, which Cleopatra applied to herself, that she might not fall into the hands of her enemy. But the fear of death is not so great as the fear of torture. And so the Athenian courtezan succumbed to the executioner, when, subjected to torture by the tyrant for having taken part in a conspiracy, still making no betrayal of her confederates, she at last bit off her tongue and spat it in the tyrant's face, that he might be convinced of the uselessness of his torments, however long they should be continued. Everybody knows what to this day is the great Lacedæmonian solemnity--the diamastugosis, or scourging; in which sacred rite the Spartan youths are beaten with scourges before the altar, their parents and kinsmen standing by and exhorting them to stand it bravely out. For it will be always counted more honourable and glorious that the soul rather than the body has given itself to stripes. But if so high a value is put on the earthly glory, won by mental and bodily vigour, that men, for the praise of their fellows, I may say, despise the sword, the fire, the cross, the wild beasts, the torture; these surely are but trifling sufferings to obtain a celestial glory and a divine reward. If the bit of glass is so precious, what must the true pearl be worth? Are we not called on, then, most joyfully to lay out as much for the true as others do for the false? __________________________________________________________________ [8967] Matt. xxvi. 41. [8968] [He is said to have perished circa a.d. 170.] __________________________________________________________________ Chapter V. I leave out of account now the motive of glory. All these same cruel and painful conflicts, a mere vanity you find among men--in fact, a sort of mental disease--as trampled under foot. How many ease-lovers does the conceit of arms give to the sword? They actually go down to meet the very wild beasts in vain ambition; and they fancy themselves more winsome from the bites and scars of the contest. Some have sold themselves to fires, to run a certain distance in a burning tunic. Others, with most enduring shoulders, have walked about under the hunters' whips. The Lord has given these things a place in the world, O blessed, not without some reason: for what reason, but now to animate us, and on that day to confound us if we have feared to suffer for the truth, that we might be saved, what others out of vanity have eagerly sought for to their ruin? __________________________________________________________________ Chapter VI. Passing, too, from examples of enduring constancy having such an origin as this, let us turn to a simple contemplation of man's estate in its ordinary conditions, that mayhap from things which happen to us whether we will or no, and which we must set our minds to bear, we may get instruction. How often, then, have fires consumed the living! How often have wild beasts torn men in pieces, it may be in their own forests, or it may be in the heart of cities, when they have chanced to escape from their dens! How many have fallen by the robber's sword! How many have suffered at the hands of enemies the death of the cross, after having been tortured first, yes, and treated with every sort of contumely! One may even suffer in the cause of a man what he hesitates to suffer in the cause of God. In reference to this indeed, let the present time [8969] bear testimony, when so many persons of rank have met with death in a mere human being's cause, and that though from their birth and dignities and bodily condition and age such a fate seemed most unlikely; either suffering at his hands if they have taken part against him, or from his enemies if they have been his partisans. __________________________________________________________________ [8969] [After the defeat and suicide of Albinus, at Lyons, many persons, some of Senatorial rank, were cruelly put to death.] __________________________________________________________________ tertullian perpetua_felicitas anf03 tertullian-perpetua_felicitas The Passion of the Holy Martyrs Perpetua and Felicitas /ccel/schaff/anf03.vi.vi.html __________________________________________________________________ The Passion of the Holy Martyrs Perpetua and Felicitas __________________________________________________________________ V. Appendix. Introductory Notice to the Martyrdom of Perpetua and Felicitas. [Translated by the Rev. R. E. Wallis, Ph.D.] ------------------------ Nobody, will blame me for placing here the touching history of these Martyrs. It illustrates the period of history we are now considering, and sheds light on the preceding treatise. I can hardly read it without tears, and it ought to make us love "the noble army of martyrs." I think Tertullian was the editor of the story, not its author. [8970] Felicitas is mentioned by name in the De Anima: and the closing paragraph of this memoir is quite in his style. To these words I need only add that Dr. Routh, who unfortunately decided not to re-edit it, ascribes the first edition to Lucas Holstenius. He was Librarian of the Vatican and died in 1661. The rest may be learned from this Introductory Notice of the Translator: Perpetua and Felicitas suffered martyrdom in the reign of Septimius Severus, about the year 202 a.d. Tertullian mentions Perpetua, [8971] and a further clue to the date is given in the allusion to the birth-day of "Geta the Cæsar," the son of Septimius Severus. There is therefore, good reason for rejecting the opinion held by some, that they suffered under Valerian and Gallienus. Some think that they suffered at Tuburbium in Mauritania; but the more general opinion is, that Carthage was the scene of their martyrdom. The "Acta," detailing the sufferings of Perpetua and Felicitas, has been held by all critics to be a genuine document of antiquity. But much difference exists as to who was the compiler. In the writing itself, Perpetua and Saturus are mentioned as having written certain portions of it; and there is no reason to doubt the statement. Who the writer of the remaining portion was, is not known. Some have assigned the work to Tertullian; some have maintained that, whoever the writer was, he was a Montanist, and some have tried to show that both martyrs and narrator were Montanists. [8972] The narrator must have been a contemporary; according to many critics, he was an eye-witness of the sufferings of the martyrs. And he must have written the narrative shortly after the events. Dean Milman says, "There appear strong indications that the acts of these African martyrs are translated from the Greek; at least it is difficult otherwise to account for the frequent untranslated Greek words and idioms in the text. [8973] The Passion of Perpetua and Felicitas was edited by Petrus Possinus, Rome, 1663; by Henr. Valesius, Paris, 1664; and the Bollandists. The best and latest edition is by Ruissart, whose text is adopted in Gallandi's and Migne's collections of the Fathers. __________________________________________________________________ [8970] Cap. lv. He calls her fortissima martyr, and she is one of only two or three contemporary sufferers whom he mentioned by name. [8971] [In the De Anima, cap. lv. as see above.] [8972] [Yet see the sermons of St. Augustine (if indeed his) on the Passion of these Saints. Sermon 281 and 282, opp. Tom. v. pp. 1284-5.] [8973] Hist. of Christianity, vol. i. ch. viii. __________________________________________________________________ The Passion of the Holy Martyrs Perpetua and Felicitas. ------------------------ Preface. [8974] If ancient illustrations of faith which both testify to God's grace and tend to man's edification are collected in writing, so that by the perusal of them, as if by the reproduction of the facts, as well God may be honoured, as man may be strengthened; why should not new instances be also collected, that shall be equally suitable for both purposes,--if only on the ground that these modern examples will one day become ancient and available for posterity, although in their present time they are esteemed of less authority, by reason of the presumed veneration for antiquity? But let men look to it, if they judge the power of the Holy Spirit to be one, according to the times and seasons; since some things of later date must be esteemed of more account as being nearer to the very last times, in accordance with the exuberance of grace manifested to the final periods determined for the world. For "in the last days, saith the Lord, I will pour out of my Spirit upon all flesh; and their sons and their daughters shall prophesy. And upon my servants and my handmaidens will I pour out of my Spirit; and your young men shall see visions, and your old men shall dream dreams." [8975] And thus we--who both acknowledge and reverence, even as we do the prophecies, modern visions as equally promised to us, and consider the other powers of the Holy Spirit as an agency of the Church for which also He was sent, administering all gifts in all, even as the Lord distributed to every one [8976] as well needfully collect them in writing, as commemorate them in reading to God's glory; that so no weakness or despondency of faith may suppose that the divine grace abode only among the ancients, whether in respect of the condescension that raised up martyrs, or that gave revelations; since God always carries into effect what He has promised, for a testimony to unbelievers, to believers for a benefit. And we therefore, what we have heard and handled, declare also to you, brethren and little children, that as well you who were concerned in these matters may be reminded of them again to the glory of the Lord, as that you who know them by report may have communion with the blessed martyrs, and through them with the Lord Jesus Christ, to whom be glory and honour, for ever and ever. [8977] Amen. __________________________________________________________________ [8974] [Both Perpetua and Felicitas were evidently Montanistic in character and impressions, but, the fact that they have never been reputed other than Catholic, goes far to explain Tertullian's position for years after he had withdrawn from communion with the vacillating Victor.] [8975] Joel ii. 28, 29. [The quotation here is a note of Montanistic prepossessions in the writer.] [8976] [Routh notes this as undoubted evidence of a Montanistic author. Reliquiæ, Vol. I. p. 455.] [8977] [St. Augustine takes pains to remind us that these Acta are not canonical. De Anima, cap. 2, opp. Tom. x. p. 481.] __________________________________________________________________ Chapter I.--Argument.--When the Saints Were Apprehended, St. Perpetua Successfully Resisted Her Father's Pleading, Was Baptized with the Others, Was Thrust into a Filthy Dungeon. Anxious About Her Infant, by a Vision Granted to Her, She Understood that Her Martyrdom Would Take Place Very Shortly. 1. The young catechumens, Revocatus and his fellow-servant Felicitas, Saturninus and Secundulus, were apprehended. And among them also was Vivia Perpetua, respectably born, liberally educated, a married matron, having a father and mother and two brothers, one of whom, like herself, was a catechumen, and a son an infant at the breast. She herself was about twenty-two years of age. From this point onward she shall herself narrate the whole course of her martyrdom, as she left it described by her own hand and with her own mind. 2. "While" says she, "we were still with the persecutors, and my father, for the sake of his affection for me, was persisting in seeking to turn me away, and to cast me down from the faith,--Father,' said I, do you see, let us say, this vessel lying here to be a little pitcher, or something else?' And he said, I see it to be so.' And I replied to him, Can it be called by any other name than what it is?' And he said, No.' Neither can I call myself anything else than what I am, a Christian.' Then my father, provoked at this saying, threw himself upon me, as if he would tear my eyes out. But he only distressed me, and went away overcome by the devil's arguments. Then, in a few days after I had been without my father, I gave thanks to the Lord; and his absence became a source of consolation [8978] to me. In that same interval of a few days we were baptized, and to me the Spirit prescribed that in the water of baptism nothing else was to be sought for bodily endurance. [8979] After a few days we are taken into the dungeon, and I was very much afraid, because I had never felt such darkness. O terrible day! O the fierce heat of the shock of the soldiery, because of the crowds! I was very unusually distressed by my anxiety for my infant. There were present there Tertius and Pomponius, the blessed deacons who ministered to us, and had arranged by means of a gratuity that we might be refreshed by being sent out for a few hours into a pleasanter part of the prison. Then going out of the dungeon, all attended to their own wants. [8980] I suckled my child, which was now enfeebled with hunger. In my anxiety for it, I addressed my mother and comforted my brother, and commended to their care my son. I was languishing because I had seen them languishing on my account. Such solicitude I suffered for many days, and I obtained for my infant to remain in the dungeon with me; and forthwith I grew strong and was relieved from distress and anxiety about my infant; and the dungeon became to me as it were a palace, so that I preferred being there to being elsewhere. 3. "Then my brother said to me, My dear sister, you are already in a position of great dignity, and are such that you may ask for a vision, and that it may be made known to you whether this is to result in a passion or an escape.' [8981] And I, who knew that I was privileged to converse with the Lord, whose kindnesses I had found to be so great, boldly promised him, and said, To-morrow I will tell you.' And I asked, and this was what was shown me. I saw a golden ladder of marvellous height, reaching up even to heaven, and very narrow, so that persons could only ascend it one by one; and on the sides of the ladder was fixed every kind of iron weapon. There were there swords, lances, hooks, daggers; so that if any one went up carelessly, or not looking upwards, he would be torn to pieces and his flesh would cleave to the iron weapons. And under the ladder itself was crouching a dragon of wonderful size, who lay in wait for those who ascended, and frightened them from the ascent. And Saturus went up first, who had subsequently delivered himself up freely on our account, not having been present at the time that we were taken prisoners. And he attained the top of the ladder, and turned towards me, and said to me, Perpetua, I am waiting for [8982] you; but be careful that the dragon do not bite you.' And I said, In the name of the Lord Jesus Christ, he shall not hurt me.' And from under the ladder itself, as if in fear of me, he slowly lifted up his head; and as I trod upon the first step, I trod upon his head. And I went up, and I saw an immense extent of garden, and in the midst of the garden a white-haired man sitting in the dress of a shepherd, [8983] of a large stature, milking sheep; and standing around were many thousand white-robed ones. And he raised his head, and looked upon me, and said to me, Thou art welcome, daughter.' And he called me, and from the cheese as he was milking he gave me as it were a little cake, and I received it with folded hands; and I ate it, and all who stood around said Amen. And at the sound of their voices I was awakened, still tasting a sweetness which I cannot describe. And I immediately related this to my brother, and we understood that it was to be a passion, and we ceased henceforth to have any hope in this world. __________________________________________________________________ [8978] "Refrigeravit," Græce anepausen, scil. "requiem dedit." [8979] i.e. the grace of martyrdom. [8980] Sibi vacabant. [8981] Commeatus. [8982] "Sustineo," Græce hupomeno, scil. "exspecto." [8983] This was an ordinary mode of picturing our Lord in the oratories and on the sacred vessels of those days. [This passage will recall the allegory of Hermas, with which the martyr was doubtless familiar.] __________________________________________________________________ Chapter II.--Argument. Perpetua, When Besieged by Her Father, Comforts Him. When Led with Others to the Tribunal, She Avows Herself a Christian, and is Condemned with the Rest to the Wild Beasts. She Prays for Her Brother Dinocrates, Who Was Dead. 1. "After a few days there prevailed a report that we should be heard. And then my father came to me from the city, worn out with anxiety. He came up to me, that he might cast me down, saying, Have pity my daughter, on my grey hairs. Have pity on your father, if I am worthy to be called a father by you. If with these hands I have brought you up to this flower of your age, if I have preferred you to all your brothers, do not deliver me up to the scorn of men. Have regard to your brothers, have regard to your mother and your aunt, have regard to your son, who will not be able to live after you. Lay aside your courage, and do not bring us all to destruction; for none of us will speak in freedom if you should suffer anything.' These things said my father in his affection, kissing my hands, and throwing himself at my feet; and with tears he called me not Daughter, but Lady. And I grieved over the grey hairs of my father, that he alone of all my family would not rejoice over my passion. And I comforted him, saying, On that scaffold [8984] whatever God wills shall happen. For know that we are not placed in our own power, but in that of God.' And he departed from me in sorrow. 2. "Another day, while we were at dinner, we were suddenly taken away to be heard, and we arrived at the town-hall. At once the rumour spread through the neighbourhood of the public place, and an immense number of people were gathered together. We mount the platform. The rest were interrogated, and confessed. Then they came to me, and my father immediately appeared with my boy, and withdrew me from the step, and said in a supplicating tone, Have pity on your babe.' And Hilarianus the procurator, who had just received the power of life and death in the place of the proconsul Minucius Timinianus, who was deceased, said, Spare the grey hairs of your father, spare the infancy of your boy, offer sacrifice for the well-being of the emperors.' And I replied, I will not do so.' Hilarianus said, Are you a Christian?' And I replied, I am a Christian.' And as my father stood there to cast me down from the faith, he was ordered by Hilarianus to be thrown down, and was beaten with rods. And my father's misfortune grieved me as if I myself had been beaten, I so grieved for his wretched old age. [8985] The procurator then delivers judgment on all of us, and condemns us to the wild beasts, and we went down cheerfully to the dungeon. Then, because my child had been used to receive suck from me, and to stay with me in the prison, I send Pomponius the deacon to my father to ask for the infant, but my father would not give it him. And even as God willed it, the child no long desired the breast, nor did my breast cause me uneasiness, lest I should be tormented by care for my babe and by the pain of my breasts at once. 3. "After a few days, whilst we were all praying, on a sudden, in the middle of our prayer, there came to me a word, and I named Dinocrates; and I was amazed that that name had never come into my mind until then, and I was grieved as I remembered his misfortune. And I felt myself immediately to be worthy, and to be called on to ask on his behalf. [8986] And for him I began earnestly to make supplication, and to cry with groaning to the Lord. Without delay, on that very night, this was shown to me in a vision. [8987] I saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid colour, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age [8988] who died miserably with disease--his face being so eaten out with cancer, that his death caused repugnance to all men. For him I had made my prayer, and between him and me there was a large interval, [8989] so that neither of us could approach to the other. And moreover, in the same place where Dinocrates was, there was a pool full of water, having its brink higher than was the stature of the boy; and Dinocrates raised himself up as if to drink. And I was grieved that, although that pool held water, still, on account of the height to its brink, he could not drink. And I was aroused, and knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then was the birth-day of Geta Cæsar, and I made my prayer for my brother day and night, groaning and weeping that he might be granted to me. 4. "Then, on the day on which we remained in fetters, [8990] this was shown to me. I saw that that place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. And where there had been a wound, I saw a scar; and that pool which I had before seen, I saw now with its margin lowered even to the boy's navel. And one drew water from the pool incessantly, and upon its brink was a goblet filled with water; and Dinocrates drew near and began to drink from it, and the goblet did not fail. And when he was satisfied, he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment. __________________________________________________________________ [8984] "Catasta," a raised platform on which the martyrs were placed either for trial or torture. [8985] [St. August. opp. iv. 541.] [8986] [The story in 2 Maccab. xii. 40-45, is there narrated as a thought suggested to the soldiers under Judas, and not discouraged by him, though it concerned men guilty of idolatry and dying in mortal sin, by the vengeance of God. It may have occurred to early Christians that their heathen kindred might, therefore, not be beyond the visitations of the Divine compassion. But, obviously, even were it not an Apocryphal text, it can have no bearing whatever on the case of Christians. The doctrine of Purgatory is that nobody dying in mortal sin can have the benefit of its discipline, or any share in the prayers and oblations of the Faithful, whatever.] [8987] "Oromate." [This vision, it must be observed, has nothing to do with prayers for the Christian dead, for this brother of Perpetua was a heathen child whom she supposed to be in the Inferi. It illustrates the anxieties Christians felt for those of their kindred who had not died in the Lord; even for children of seven years of age. Could the gulf be bridged and they received into Abraham's bosom? This dream of Perpetua comforted her with a trust that so it should be. Of course this story has been used fraudulently, to help a system of which these times knew nothing. Cyprian says expressly: "Apud Inferos confessio, non est, nec exomologesis illic fieri potest." Epistola lii. p. 98. Opp. Paris, 1574. In the Edinburgh series (translation) this epistle is numbered 51, and elsewhere 54.] [8988] [There is not the slightest reason to suppose that this child had been baptized: the father a heathen and Perpetua herself a recent catechumen. Elucidation.] [8989] "Diadema," or rather "diastema." [Borrowed from Luke xvi. 26. But that gulf could not be passed according to the evangelist.] [8990] "Nervo." __________________________________________________________________ Chapter III.--Argument. Perpetua is Again Tempted by Her Father. Her Third Vision, Wherein She is Led Away to Struggle Against an Egyptian. She Fights, Conquers, and Receives the Reward. 1. "Again, after a few days, Pudens, a soldier, an assistant overseer [8991] of the prison, who began to regard us in great esteem, perceiving that the great power of God was in us, admitted many brethren to see us, that both we and they might be mutually refreshed. And when the day of the exhibition drew near, my father, worn with suffering, came in to me, and began to tear out his beard, and to throw himself on the earth, and to cast himself down on his face, and to reproach his years, and to utter such words as might move all creation. I grieved for his unhappy old age. [8992] 2. "The day before that on which we were to fight, I saw in a vision that Pomponius the deacon came hither to the gate of the prison, and knocked vehemently. I went out to him, and opened the gate for him; and he was clothed in a richly ornamented white robe, and he had on manifold calliculæ. [8993] And he said to me, Perpetua, we are waiting for you; come!' And he held his hand to me, and we began to go through rough and winding places. Scarcely at length had we arrived breathless at the amphitheatre, when he led me into the middle of the arena, and said to me, Do not fear, I am here with you, and I am labouring with you;' and he departed. And I gazed upon an immense assembly in astonishment. And because I knew that I was given to the wild beasts, I marvelled that the wild beasts were not let loose upon me. Then there came forth against me a certain Egyptian, horrible in appearance, with his backers, to fight with me. And there came to me, as my helpers and encouragers, handsome youths; and I was stripped, and became a man. [8994] Then my helpers began to rub me with oil, as is the custom for contest; and I beheld that Egyptian on the other hand rolling in the dust. [8995] And a certain man came forth, of wondrous height, so that he even over-topped the top of the amphitheatre; and he wore a loose tunic and a purple robe between two bands over the middle of the breast; and he had on calliculæ of varied form, made of gold and silver; and he carried a rod, as if he were a trainer of gladiators, and a green branch upon which were apples of gold. And he called for silence, and said, This Egyptian, if he should overcome this woman, shall kill her with the sword; and if she shall conquer him, she shall receive this branch.' Then he departed. And we drew near to one another, and began to deal out blows. He sought to lay hold of my feet, while I struck at his face with my heels; and I was lifted up in the air, and began thus to thrust at him as if spurning the earth. But when I saw that there was some delay I joined my hands so as to twine my fingers with one another; and I took hold upon his head, and he fell on his face, and I trod upon his head. [8996] And the people began to shout, and my backers to exult. And I drew near to the trainer and took the branch; and he kissed me, and said to me, Daughter, peace be with you:' and I began to go gloriously to the Sanavivarian gate. [8997] Then I awoke, and perceived that I was not to fight with beasts, but against the devil. Still I knew that the victory was awaiting me. This, so far, I have completed several days before the exhibition; but what passed at the exhibition itself let who will write." __________________________________________________________________ [8991] Optio. [8992] [St. Aug. Opp. Tom. v. p. 1284.] [8993] It seems uncertain what may be the meaning of this word. It is variously supposed to signify little round ornaments either of cloth or metal attached to the soldier's dress, or the small bells on the priestly robe. Some also read the word galliculæ, small sandals. [8994] [Concerning these visions, see Augustine, De Anima, cap. xviii. el seq.] [8995] "Afa" is the Greek word haphe, a grip; hence used of the yellow sand sprinkled over wrestlers, to enable them to grasp one another. [8996] [Ps. xliv. 5. Also lx. 12; xci. 13; cviii. 13.] [8997] This was the way by which the victims spared by the popular clemency escaped from the amphitheatre. __________________________________________________________________ Chapter IV.--Argument. Saturus, in a Vision, and Perpetua Being Carried by Angels into the Great Light, Behold the Martyrs. Being Brought to the Throne of God, are Received with a Kiss. They Reconcile Optatus the Bishop and Aspasius the Presbyter. 1. Moreover, also, the blessed Saturus related this his vision, which he himself committed to writing:--"We had suffered," says he, "and we were gone forth from the flesh, and we were beginning to be borne by four angels into the east; and their hands touched us not. And we floated not supine, looking upwards, but as if ascending a gentle slope. And being set free, we at length saw the first boundless light; and I said, Perpetua' (for she was at my side), this is what the Lord promised to us; we have received the promise.' And while we are borne by those same four angels, there appears to us a vast space which was like a pleasure-garden, having rose-trees and every kind of flower. And the height of the trees was after the measure of a cypress, and their leaves were falling [8998] incessantly. Moreover, there in the pleasure-garden four other angels appeared, brighter than the previous ones, who, when they saw us, gave us honour, and said to the rest of the angels, Here they are! Here they are!' with admiration. And those four angels who bore us, being greatly afraid, put us down; and we passed over on foot the space of a furlong in a broad path. There we found Jocundus and Saturninus and Artaxius, who having suffered the same persecution were burnt alive; and Quintus, who also himself a martyr had departed in the prison. And we asked of them where the rest were. And the angels said to us, Come first, enter and greet your Lord.' 2. "And we came near to place, the walls of which were such as if they were built of light; and before the gate of that place stood four angels, who clothed those who entered with white robes. And being clothed, we entered and saw the boundless light, and heard the united voice of some who said without ceasing, Holy! Holy! Holy!' [8999] And in the midst of that place we saw as it were a hoary man sitting, having snow-white hair, and with a youthful countenance; and his feet we saw not. And on his right hand and on his left were four-and-twenty elders, and behind them a great many others were standing. We entered with great wonder, and stood before the throne; and the four angels raised us up, and we kissed Him, and He passed His hand over our face. And the rest of the elders said to us, Let us stand;' and we stood and made peace. And the elders said to us, Go and enjoy.' And I said, Perpetua, you have what you wish.' And she said to me, Thanks be to God, that joyous as I was in the flesh, I am now more joyous here.' 3. "And we went forth, and saw before the entrance Optatus the bishop at the right hand, and Aspasius the presbyter, a teacher, [9000] at the left hand, separate and sad; and they cast themselves at our feet, and said to us, Restore peace between us, because you have gone forth and have left us thus.' And we said to them, Art not thou our father, and thou our presbyter, that you should cast yourselves at our feet?' And we prostrated ourselves, and we embraced them; and Perpetua began to speak with them, and we drew them apart in the pleasure-garden under a rose-tree. And while we were speaking with them, the angels said unto them, Let them alone, that they may refresh themselves; [9001] and if you have any dissensions between you, forgive one another.' And they drove them away. And they said to Optatus, Rebuke thy people, because they assemble to you as if returning from the circus, and contending about factious matters.' And then it seemed to us as if they would shut the doors. And in that place we began to recognise many brethren, and moreover martyrs. We were all nourished with an indescribable odour, which satisfied us. Then, I joyously awoke." __________________________________________________________________ [8998] "Cadebant;" but "ardebant"--"were burning"--seems a more probable reading. [The imitations of the Shepherd of Hermas, in this memoir hardly need pointing out.] [8999] Agios. [9000] A presbyter, that is, whose office was to teach, as distinct from other presbyters. See Cyprian, Epistles, vol. i. Ep. xxiii. p. 68. note i. transl. [One of those referred to by St. James iii. 1, and by St. Paul, 1 Tim. v. 17.] [9001] More probably, "rest and refresh yourselves." ["Go and enjoy," or, "play," or "take pleasure," in the section preceding.] __________________________________________________________________ Chapter V.--Argument. Secundulus Dies in the Prison. Felicitas is Pregnant, But with Many Prayers She Brings Forth in the Eighth Month Without Suffering, the Courage of Perpetua and of Saturus Unbroken. 1. The above were the more eminent visions of the blessed martyrs Saturus and Perpetua themselves, which they themselves committed to writing. [9002] But God called Secundulus, while he has yet in the prison, by an earlier exit from the world, not without favour, so as to give a respite to the beasts. Nevertheless, even if his soul did not acknowledge cause for thankfulness, assuredly his flesh did. 2. But respecting Felicitas (for to her also the Lord's favour approached in the same way), when she had already gone eight months with child (for she had been pregnant when she was apprehended), as the day of the exhibition was drawing near, she was in great grief lest on account of her pregnancy she should be delayed,--because pregnant women are not allowed to be publicly punished,--and lest she should shed her sacred and guiltless blood among some who had been wicked subsequently. Moreover, also, her fellow-martyrs were painfully saddened lest they should leave so excellent a friend, and as it were companion, alone in the path of the same hope. Therefore, joining together their united cry, they poured forth their prayer to the Lord three days before the exhibition. Immediately after their prayer her pains came upon her, and when, with the difficulty natural to an eight months' delivery, in the labour of bringing forth she was sorrowing, some one of the servants of the Cataractarii [9003] said to her, "You who are in such suffering now, what will you do when you are thrown to the beasts, which you despised when you refused to sacrifice?" And she replied, "Now it is I that suffer what I suffer; but then there will be another in me, who will suffer for me, because I also am about to suffer for Him." Thus she brought forth a little girl, which a certain sister brought up as her daughter. 3. Since then the Holy Spirit permitted, and by permitting willed, that the proceedings of that exhibition should be committed to writing, although we are unworthy to complete the description of so great a glory; yet we obey as it were the command of the most blessed Perpetua, nay her sacred trust, and add one more testimony concerning her constancy and her loftiness of mind. While they were treated with more severity by the tribune, because, from the intimations of certain deceitful men, he feared lest they should be withdrawn from the prison by some sort of magic incantations, Perpetua answered to his face, and said, "Why do you not at least permit us to be refreshed, being as we are objectionable to the most noble Cæsar, and having to fight on his birth-day? [9004] Or is it not your glory if we are brought forward fatter on that occasion?" The tribune shuddered and blushed, and commanded that they should be kept with more humanity, so that permission was given to their brethren and others to go in and be refreshed with them; even the keeper of the prison trusting them now himself. 4. Moreover, on the day before, when in that last meal, which they call the free meal, they were partaking as far as they could, not of a free supper, but of an agape; with the same firmness they were uttering such words as these to the people, denouncing against them the judgment of the Lord, bearing witness to the felicity of their passion, laughing at the curiosity of the people who came together; while Saturus said, "To-morrow is not enough for you, for you to behold with pleasure that which you hate. Friends today, enemies to-morrow. Yet note our faces diligently, that you may recognise them on that day of judgment." Thus all departed thence astonished, and from these things many believed. __________________________________________________________________ [9002] [To be regarded like the Shepherd of Hermas, merely as visions, or allegorical romances.] [9003] "The gaolers," so called from the "cataracta," or prison-gate, which they guarded. [9004] [A gentle banter, like that of St. Lawrence on the gridiron.] __________________________________________________________________ Chapter VI.--Argument. From the Prison They are Led Forth with Joy into the Amphitheatre, Especially Perpetua and Felicitas. All Refuse to Put on Profane Garments. They are Scourged, They are Thrown to the Wild Beasts. Saturus Twice is Unhurt. Perpetua and Felicitas are Thrown Down; They are Called Back to the Sanavivarian Gate. Saturus Wounded by a Leopard, Exhorts the Soldier. They Kiss One Another, and are Slain with the Sword. 1. The day of their victory shone forth, and they proceeded from the prison into the amphitheatre, as if to an assembly, joyous and of brilliant countenances; if perchance shrinking, it was with joy, and not with fear. Perpetua followed with placid look, and with step and gait as a matron of Christ, beloved of God; casting down the luster of her eyes from the gaze of all. Moreover, Felicitas, rejoicing that she had safely brought forth, so that she might fight with the wild beasts; from the blood and from the midwife to the gladiator, to wash after childbirth with a second baptism. And when they were brought to the gate, and were constrained to put on the clothing--the men, that of the priests of Saturn, and the women, that of those who were consecrated to Ceres--that noble-minded woman resisted even to the end with constancy. For she said, "We have come thus far of our own accord, for this reason, that our liberty might not be restrained. For this reason we have yielded our minds, that we might not do any such thing as this: we have agreed on this with you." Injustice acknowledged the justice; the tribune yielded to their being brought as simply as they were. Perpetua sang psalms, already treading under foot the head of the Egyptian; Revocatus, and Saturninus, and Saturus uttered threatenings against the gazing people about this martyrdom. When they came within sight of Hilarianus, by gesture and nod, they began to say to Hilarianus, "Thou judgest us," say they, "but God will judge thee." At this the people, exasperated, demanded that they should be tormented with scourges as they passed along the rank of the venatores. [9005] And they indeed rejoiced that they should have incurred any one of their Lord's passions. 2. But He who had said, "Ask, and ye shall receive," [9006] gave to them when they asked, that death which each one had wished for. For when at any time they had been discoursing among themselves about their wish in respect of their martyrdom, Saturninus indeed had professed that he wished that he might be thrown to all the beasts; doubtless that he might wear a more glorious crown. Therefore in the beginning of the exhibition he and Revocatus made trial of the leopard, and moreover upon the scaffold they were harassed by the bear. Saturus, however, held nothing in greater abomination than a bear; but he imagined that he would be put an end to with one bite of a leopard. Therefore, when a wild boar was supplied, it was the huntsman rather who had supplied that boar who was gored by that same beast, and died the day after the shows. Saturus only was drawn out; and when he had been bound on the floor near to a bear, the bear would not come forth from his den. And so Saturus for the second time is recalled unhurt. 3. Moreover, for the young women the devil prepared a very fierce cow, provided especially for that purpose contrary to custom, rivalling their sex also in that of the beasts. And so, stripped and clothed with nets, they were led forth. The populace shuddered as they saw one young woman of delicate frame, and another with breasts still dropping from her recent childbirth. So, being recalled, they are unbound. [9007] Perpetua is first led in. She was tossed, and fell on her loins; and when she saw her tunic torn from her side, she drew it over her as a veil for her middle, rather mindful of her modesty than her suffering. Then she was called for again, and bound up her dishevelled hair; for it was not becoming for a martyr to suffer with dishevelled hair, lest she should appear to be mourning in her glory. So she rose up; and when she saw Felicitas crushed, she approached and gave her her hand, and lifted her up. And both of them stood together; and the brutality of the populace being appeased, they were recalled to the Sanavivarian gate. Then Perpetua was received by a certain one who was still a catechumen, Rusticus by name, who kept close to her; and she, as if aroused from sleep, so deeply had she been in the Spirit and in an ecstasy, began to look round her, and to say to the amazement of all, "I cannot tell when we are to be led out to that cow." And when she had heard what had already happened, she did not believe it [9008] until she had perceived certain signs of injury in her body and in her dress, and had recognised the catechumen. Afterwards causing that catechumen and the brother to approach, she addressed them, saying, "Stand fast in the faith, and love one another, all of you, and be not offended at my sufferings." 4. The same Saturus at the other entrance exhorted the soldier Pudens, saying, "Assuredly here I am, as I have promised and foretold, for up to this moment I have felt no beast. And now believe with your whole heart. Lo, I am going forth to that beast, and I shall be destroyed with one bite of the leopard." And immediately at the conclusion of the exhibition he was thrown to the leopard; and with one bite of his he was bathed with such a quantity of blood, that the people shouted out to him as he was returning, the testimony of his second baptism, "Saved and washed, saved and washed." [9009] Manifestly he was assuredly saved who had been glorified in such a spectacle. Then to the soldier Pudens he said, "Farewell, and be mindful of my faith; and let not these things disturb, but confirm you." And at the same time he asked for a little ring from his finger, and returned it to him bathed in his wound, leaving to him an inherited token and the memory of his blood. And then lifeless he is cast down with the rest, to be slaughtered in the usual place. And when the populace called for them into the midst, that as the sword penetrated into their body they might make their eyes partners in the murder, they rose up of their own accord, and transferred themselves whither the people wished; but they first kissed one another, that they might consummate their martyrdom with the kiss of peace. The rest indeed, immoveable and in silence, received the sword-thrust; much more Saturus, who also had first ascended the ladder, and first gave up his spirit, for he also was waiting for Perpetua. But Perpetua, that she might taste some pain, being pierced between the ribs, cried out loudly, and she herself placed the wavering right hand of the youthful gladiator to her throat. [9010] Possibly such a woman could not have been slain unless she herself had willed it, because she was feared by the impure spirit. O most brave and blessed martyrs! O truly called and chosen unto the glory of our Lord Jesus Christ! whom whoever magnifies, and honours, and adores, assuredly ought to read these examples for the edification of the Church, not less than the ancient ones, so that new virtues also may testify that one and the same Holy Spirit is always operating even until now, and God the Father Omnipotent, and His Son Jesus Christ our Lord, whose is the glory and infinite power for ever and ever. Amen. __________________________________________________________________ [9005] A row of men drawn up to scourge them as they passed along, a punishment probably similar to what is called "running the gauntlet." [9006] John xvi. 24. [9007] Ita revocatæ discinguntur. Dean Milmam prefers reading this, "Thus recalled, they are clad in loose robes." [9008] [Routh, Reliq. Vol. I. p. 360.] [9009] A cry in mockery of what was known as the effect of Christian baptism. [9010] [Routh, Reliquiæ, Vol. I. p. 358.] __________________________________________________________________ Elucidations. ------------------------ (Dinocrates, cap. ii. p. 701.) The avidity with which the Latin controversial writers seize upon this fanciful passage, (which, in fact, is subversive of their whole doctrine about Purgatory, as is the text from the Maccabees) makes emphatic the utter absence from the early Fathers of any reference to such a dogma; which, had it existed, must have appeared in every reference to the State of the Dead, and in every account of the discipline of penitents. Arbp. Usher [9011] ingeniously turns the tables upon these errorists, by quoting the Prayers for the Dead, which were used in the Early Church, but which, such as they were, not only make no mention of a Purgatory, but refute the dogma, by their uniform limitation of such prayers to the blessed dead, and to their consummation of bliss at the Last day and not before. Such a prayer seems to occur in 2 Tim. i. 18. The context (vers. 16-18, and iv. 19) strongly supports this view; Onesiphorus is spoken of as if deceased, apparently. But, as Chrysostom understands it, he was only absent (in Rome) from his household. From i. 17 we should infer that he had left Rome. [9012] __________________________________________________________________ [9011] Republished, Oxford, 1838. [9012] See Opp. Tom. xi. p. 657. Ed. Migne. __________________________________________________________________ tertullian patience anf03 tertullian-patience Of Patience /ccel/schaff/anf03.vi.vii.html __________________________________________________________________ Of Patience __________________________________________________________________ VI. Of Patience. [9013] [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--Of Patience Generally; And Tertullian's Own Unworthiness to Treat of It. I fully confess unto the Lord God that it has been rash enough, if not even impudent, in me to have dared compose a treatise on Patience, for practising which I am all unfit, being a man of no goodness; [9014] whereas it were becoming that such as have addressed themselves to the demonstration and commendation of some particular thing, should themselves first be conspicuous in the practice of that thing, and should regulate the constancy of their commonishing by the authority of their personal conduct, for fear their words blush at the deficiency of their deeds. And would that this "blushing" would bring a remedy, so that shame for not exhibiting that which we go to suggest to others should prove a tutorship into exhibiting it; except that the magnitude of some good things--just as of some ills too--is insupportable, so that only the grace of divine inspiration is effectual for attaining and practising them. For what is most good rests most with God; nor does any other than He who possesses it dispense it, as He deems meet to each. And so to discuss about that which it is not given one to enjoy, will be, as it were, a solace; after the manner of invalids, who since they are without health, know not how to be silent about its blessings. So I, most miserable, ever sick with the heats of impatience, must of necessity sigh after, and invoke, and persistently plead for, that health of patience which I possess not; while I recall to mind, and, in the contemplation of my own weakness, digest, the truth, that the good health of faith, and the soundness of the Lord's discipline, accrue not easily to any unless patience sit by his side. [9015] So is patience set over the things of God, that one can obey no precept, fulfil no work well-pleasing to the Lord, if estranged from it. The good of it, even they who live outside it, [9016] honour with the name of highest virtue. Philosophers indeed, who are accounted animals of some considerable wisdom, assign it so high a place, that, while they are mutually at discord with the various fancies of their sects and rivalries of their sentiments, yet, having a community of regard for patience alone, to this one of their pursuits they have joined in granting peace: for it they conspire; for it they league; it, in their affectation of [9017] virtue, they unanimously pursue; concerning patience they exhibit all their ostentation of wisdom. Grand testimony this is to it, in that it incites even the vain schools of the world [9018] unto praise and glory! Or is it rather an injury, in that a thing divine is bandied among worldly sciences? But let them look to that, who shall presently be ashamed of their wisdom, destroyed and disgraced together with the world [9019] (it lives in). __________________________________________________________________ [9013] [Written possibly as late as a.d. 202; and is credited by Neander and Kaye, with Catholic Orthodoxy.] [9014] "Nullius boni;" compare Rom. vii. 18. [9015] [Elucidation I.] [9016] i.e. who are strangers to it. [9017] Or, "striving after." [9018] Or, "heathendom"--sæculi. [9019] Sæculo. __________________________________________________________________ Chapter II.--God Himself an Example of Patience. To us [9020] no human affectation of canine [9021] equanimity, modelled [9022] by insensibility, furnishes the warrant for exercising patience; but the divine arrangement of a living and celestial discipline, holding up before us God Himself in the very first place as an example of patience; who scatters equally over just and unjust the bloom of this light; who suffers the good offices of the seasons, the services of the elements, the tributes of entire nature, to accrue at once to worthy and unworthy; bearing with the most ungrateful nations, adoring as they do the toys of the arts and the works of their own hands, persecuting His Name together with His family; bearing with luxury, avarice, iniquity, malignity, waxing insolent daily: [9023] so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing [9024] that He is wroth with the world. [9025] __________________________________________________________________ [9020] i.e. us Christians. [9021] i.e. cynical = kunikos = doglike. But Tertullian appears to use "caninæ" purposely, and I have therefore retained it rather than substitute (as Mr. Dodgson does) "cynical." [9022] i.e. the affectation is modelled by insensibility. [9023] See Ps. lxxiv. 23 in A.V. It is Ps. lxxiii. in the LXX. [9024] Because they see no visible proof of it. [9025] Sæculo. __________________________________________________________________ Chapter III.--Jesus Christ in His Incarnation and Work a More Imitable Example Thereof. And this species of the divine patience indeed being, as it were, at a distance, may perhaps be esteemed as among "things too high for us;" [9026] but what is that which, in a certain way, has been grasped by hand [9027] among men openly on the earth? God suffers Himself to be conceived in a mother's womb, and awaits the time for birth; and, when born, bears the delay of growing up; and, when grown up, is not eager to be recognised, but is furthermore contumelious to Himself, and is baptized by His own servant; and repels with words alone the assaults of the tempter; while from being "Lord" He becomes "Master," teaching man to escape death, having been trained to the exercise of the absolute forbearance of offended patience. [9028] He did not strive; He did not cry aloud; nor did any hear His voice in the streets. He did not break the bruised reed; the smoking flax He did not quench: for the prophet--nay, the attestation of God Himself, placing His own Spirit, together with patience in its entirety, in His Son--had not falsely spoken. There was none desirous of cleaving to Him whom He did not receive. No one's table or roof did He despise: indeed, Himself ministered to the washing of the disciples' feet; not sinners, not publicans, did He repel; not with that city even which had refused to receive Him was He wroth, [9029] when even the disciples had wished that the celestial fires should be forthwith hurled on so contumelious a town. He cared for the ungrateful; He yielded to His ensnarers. This were a small matter, if He had not had in His company even His own betrayer, and stedfastly abstained from pointing him out. Moreover, while He is being betrayed, while He is being led up "as a sheep for a victim," (for "so He no more opens His mouth than a lamb under the power of the shearer,")He to whom, had He willed it, legions of angels would at one word have presented themselves from the heavens, approved not the avenging sword of even one disciple. The patience of the Lord was wounded in (the wound of) Malchus. And so, too, He cursed for the time to come the works of the sword; and, by the restoration of health, made satisfaction to him whom Himself had not hurt, through Patience, the mother of Mercy. I pass by in silence (the fact) that He is crucified, for this was the end for which He had come; yet had the death which must be undergone need of contumelies likewise? [9030] Nay, but, when about to depart, He wished to be sated with the pleasure of patience. He is spitted on, scourged, derided, clad foully, more foully crowned. Wondrous is the faith of equanimity! He who had set before Him the concealing of Himself in man's shape, imitated nought of man's impatience! Hence, even more than from any other trait, ought ye, Pharisees, to have recognised the Lord. Patience of this kind none of men would achieve. Such and so mighty evidences--the very magnitude of which proves to be among the nations indeed a cause for rejection of the faith, but among us its reason and rearing--proves manifestly enough (not by the sermons only, in enjoining, but likewise by the sufferings of the Lord in enduring) to them to whom it is given to believe, that as the effect and excellence of some inherent propriety, patience is God's nature. __________________________________________________________________ [9026] So Mr. Dodgson; and La Cerda, as quoted by Oehler. See Ps. cxxxi. 1 in LXX., where it is Ps. cxxx. [9027] 1 John i. 1. [9028] I have followed Oehler's reading of this very difficult and much disputed passage. For the expression, "having been trained," etc., compare Heb. v. 8. [9029] Luke ix. 51-56. [9030] Or, "yet had there been need of contumelies likewise for the undergoing of death?" __________________________________________________________________ Chapter IV.--Duty of Imitating Our Master Taught Us by Slaves. Even by Beasts. Obedient Imitation is Founded on Patience. Therefore, if we see all servants of probity and right feeling shaping their conduct suitably to the disposition of their lord; if, that is, the art of deserving favour is obedience, [9031] while the rule of obedience is a compliant subjection: how much more does it behove us to be found with a character in accordance with our Lord,--servants as we are of the living God, whose judgment on His servants turns not on a fetter or a cap of freedom, but on an eternity either of penalty or of salvation; for the shunning of which severity or the courting of which liberality there needs a diligence in obedience [9032] as great as are the comminations themselves which the severity utters, or the promises which the liberality freely makes. [9033] And yet we exact obedience [9034] not from men only, who have the bond of their slavery under their chin, [9035] or in any other legal way are debtors to obedience, [9036] but even from cattle, [9037] even from brutes; [9038] understanding that they have been provided and delivered for our uses by the Lord. Shall, then, creatures which God makes subject to us be better than we in the discipline of obedience? [9039] Finally, (the creatures) which obey, acknowledge their masters. Do we hesitate to listen diligently to Him to whom alone we are subjected--that is, the Lord? But how unjust is it, how ungrateful likewise, not to repay from yourself the same which, through the indulgence of your neighbour, you obtain from others, to him through whom you obtain it! Nor needs there more words on the exhibition of obedience [9040] due from us to the Lord God; for the acknowledgment [9041] of God understands what is incumbent on it. Lest, however, we seem to have inserted remarks on obedience [9042] as something irrelevant, (let us remember) that obedience [9043] itself is drawn from patience. Never does an impatient man render it, or a patient fail to find pleasure [9044] in it. Who, then, could treat largely (enough) of the good of that patience which the Lord God, the Demonstrator and Acceptor of all good things, carried about in His own self? [9045] To whom, again, would it be doubtful that every good thing ought, because it pertains [9046] to God, to be earnestly pursued with the whole mind by such as pertain to God? By means of which (considerations) both commendation and exhortation [9047] on the subject of patience are briefly, and as it were in the compendium of a prescriptive rule, established. [9048] __________________________________________________________________ [9031] "Obsequium," distinguished by Döderlein from "obedientia," as a more voluntary and spontaneous thing, founded less on authority than respect and love. [9032] Obsequii. [9033] "Pollicetur," not "promittit." [9034] Obedientiam. [9035] "Subnixis." Perhaps this may be the meaning, as in Virg. Æn. iv. 217. But Oehler notices "subnexis" as a conjecture of Jos. Scaliger, which is very plausible, and would mean nearly the same. Mr. Dodgson renders "supported by their slavery;" and Oehler makes "subnixis" ="præditis," "instructis." [Elucidation II.] [9036] Obsequii. [9037] Pecudibus," i.e. tame domestic cattle. [9038] "Bestiis," irrational creatures, as opposed to "homines," here apparently wild beasts. [9039] Obsequii. For the sentiment, compare Isa. i. 3. [9040] Obsequii. [9041] See above, "the creatures...acknowledge their masters." [9042] Obsequio. [9043] Obsequio. [9044] "Oblectatur" Oehler reads with the mss. The editors, as he says, have emended "Obluctatur," which Mr. Dodgson reads. [9045] See the previous chapter. [9046] See the previous chapter. [9047] See chap. i. [9048] [All our author's instances of this principle of the Præscriptio are noteworthy, as interpreting its use in the Advs. Hæreses.] __________________________________________________________________ Chapter V.--As God is the Author of Patience So the Devil is of Impatience. Nevertheless, the proceeding [9049] of a discussion on the necessaries of faith is not idle, because it is not unfruitful. In edification no loquacity is base, if it be base at any time. [9050] And so, if the discourse be concerning some particular good, the subject requires us to review also the contrary of that good. For you will throw more light on what is to be pursued, if you first give a digest of what is to be avoided. Let us therefore consider, concerning Impatience, whether just as patience in God, so its adversary quality have been born and detected in our adversary, that from this consideration may appear how primarily adverse it is to faith. For that which has been conceived by God's rival, of course is not friendly to God's things. The discord of things is the same as the discord of their authors. Further, since God is best, the devil on the contrary worst, of beings, by their own very diversity they testify that neither works for [9051] the other; so that anything of good can no more seem to be effected for us by the Evil One, than anything of evil by the Good. Therefore I detect the nativity of impatience in the devil himself, at that very time when he impatiently bore that the Lord God subjected the universal works which He had made to His own image, that is, to man. [9052] For if he had endured (that), he would not have grieved; nor would he have envied man if he had not grieved. Accordingly he deceived him, because he had envied him; but he had envied because he had grieved: he had grieved because, of course, he had not patiently borne. What that angel of perdition [9053] first was--malicious or impatient--I scorn to inquire: since manifest it is that either impatience took its rise together with malice, or else malice from impatience; that subsequently they conspired between themselves; and that they grew up indivisible in one paternal bosom. But, however, having been instructed, by his own experiment, what an aid unto sinning was that which he had been the first to feel, and by means of which he had entered on his course of delinquency, he called the same to his assistance for the thrusting of man into crime. The woman, [9054] immediately on being met by him--I may say so without rashness--was, through his very speech with her, breathed on by a spirit infected with impatience: so certain is it that she would never have sinned at all, if she had honoured the divine edict by maintaining her patience to the end. What (of the fact) that she endured not to have been met alone; but in the presence of Adam, not yet her husband, not yet bound to lend her his ears, [9055] she is impatient of keeping silence, and makes him the transmitter of that which she had imbibed from the Evil One? Therefore another human being, too, perishes through the impatience of the one; presently, too, perishes of himself, through his own impatience committed in each respect, both in regard of God's premonition and in regard of the devil's cheatery; not enduring to observe the former nor to refute the latter. Hence, whence (the origin) of delinquency, arose the first origin of judgment; hence, whence man was induced to offend, God began to be wroth. Whence (came) the first indignation in God, thence (came) His first patience; who, content at that time with malediction only, refrained in the devil's case from the instant infliction [9056] of punishment. Else what crime, before this guilt of impatience, is imputed to man? Innocent he was, and in intimate friendship with God, and the husbandman [9057] of paradise. But when once he succumbed to impatience, he quite ceased to be of sweet savour [9058] to God; he quite ceased to be able to endure things celestial. Thenceforward, a creature [9059] given to earth, and ejected from the sight of God, he begins to be easily turned by impatience unto every use offensive to God. For straightway that impatience conceived of the devil's seed, produced, in the fecundity of malice, anger as her son; and when brought forth, trained him in her own arts. For that very thing which had immersed Adam and Eve in death, taught their son, too, to begin with murder. It would be idle for me to ascribe this to impatience, if Cain, that first homicide and first fratricide, had borne with equanimity and not impatiently the refusal by the Lord of his own oblations--if he is not wroth with his own brother--if, finally, he took away no one's life. Since, then, he could neither have killed unless he had been wroth, nor have been wroth unless he had been impatient, he demonstrates that what he did through wrath must be referred to that by which wrath was suggested during this cradle-time of impatience, then (in a certain sense) in her infancy. But how great presently were her augmentations! And no wonder, If she has been the first delinquent, it is a consequence that, because she has been the first, therefore she is the only parent stem, [9060] too, to every delinquency, pouring down from her own fount various veins of crimes. [9061] Of murder we have spoken; but, being from the very beginning the outcome of anger, [9062] whatever causes besides it shortly found for itself it lays collectively on the account of impatience, as to its own origin. For whether from private enmities, or for the sake of prey, any one perpetrates that wickedness, [9063] the earlier step is his becoming impatient of [9064] either the hatred or the avarice. Whatever compels a man, it is not possible that without impatience of itself it can be perfected in deed. Who ever committed adultery without impatience of lust? Moreover, if in females the sale of their modesty is forced by the price, of course it is by impatience of contemning gain [9065] that this sale is regulated. [9066] These (I mention) as the principal delinquencies in the sight of the Lord, [9067] for, to speak compendiously, every sin is ascribable to impatience. "Evil" is "impatience of good." None immodest is not impatient of modesty; dishonest of honesty; impious of piety; [9068] unquiet of quietness. In order that each individual may become evil he will be unable to persevere [9069] in being good. How, therefore, can such a hydra of delinquencies fail to offend the Lord, the Disapprover of evils? Is it not manifest that it was through impatience that Israel himself also always failed in his duty toward God, from that time when, [9070] forgetful of the heavenly arm whereby he had been drawn out of his Egyptian affliction, he demands from Aaron "gods [9071] as his guides;" when he pours down for an idol the contributions of his gold: for the so necessary delays of Moses, while he met with God, he had borne with impatience. After the edible rain of the manna, after the watery following [9072] of the rock, they despair of the Lord in not enduring a three-days' thirst; [9073] for this also is laid to their charge by the Lord as impatience. And--not to rove through individual cases--there was no instance in which it was not by failing in duty through impatience that they perished. How, moreover, did they lay hands on the prophets, except through impatience of hearing them? on the Lord moreover Himself, through impatience likewise of seeing Him? But had they entered the path of patience, they would have been set free. [9074] __________________________________________________________________ [9049] "Procedere:" so Oehler, who, however, notices an ingenious conjecture of Jos. Scaliger--"procudere," the hammering out, or forging. [9050] Tertullian may perhaps wish to imply, in prayer. See Matt. vi. 7. [9051] Facere. But Fulv. Ursinus (as Oehler tells us) has suggested a neat emendation--"favere," favours. [9052] See Ps. viii. 4-6. [9053] Compare the expression in de Idol. iv., "perdition of blood" ="bloody perdition," and the note there. So here "angel of perdition" may ="lost angel." [9054] Mulier. See de Orat. c. xxii. [9055] 1 Cor. vii. 3; compare also 1 Pet. iii. 7. [9056] Impetu. [9057] Colonus. Gen. ii. 15. [9058] Sapere. See de Idol. c. i. sub fin. [9059] Homo. [9060] Matrix. Mr. Dodgson renders womb, which is admissible; but the other passages quoted by Oehler, where Tertullian uses this word, seem to suit better with the rendering given in the text. [9061] Compare a similar expression in de Idol. ii. ad init. [9062] Which Tertullian has just shown to be the result of impatience. [9063] i.e. murder. [9064] i.e. unable to restrain. [9065] i.e. want of power or patience to contemn gain. [9066] "Ordinatur;" but "orditur" has been very plausibly conjectured. [9067] Mr. Dodgson refers to ad Uxor. i. 5, q. v. sub fin. [9068] Or, "unduteous of duteousness." [9069] i.e. impatient. [9070] I have departed slightly here from Oehler's punctuation. [9071] Ex. xxxii. 1; Acts vii. 39, 40. [9072] i.e. the water which followed them, after being given forth by the smitten rock. See 1 Cor. x. 4. [9073] See Num. xx. 1-6. But Tertullian has apparently confused this with Ex. xv. 22, which seems to be the only place where "a three-days' thirst" is mentioned. [9074] Free, i.e. from the bondage of impatience and of sin. __________________________________________________________________ Chapter VI.--Patience Both Antecedent and Subsequent to Faith. Accordingly it is patience which is both subsequent and antecedent to faith. In short, Abraham believed God, and was accredited by Him with righteousness; [9075] but it was patience which proved his faith, when he was bidden to immolate his son, with a view to (I would not say the temptation, but) the typical attestation of his faith. But God knew whom He had accredited with righteousness. [9076] So heavy a precept, the perfect execution whereof was not even pleasing to the Lord, he patiently both heard, and (if God had willed) would have fulfilled. Deservedly then was he "blessed," because he was "faithful;" deservedly "faithful," because "patient." So faith, illumined by patience, when it was becoming propagated among the nations through "Abraham's seed, which is Christ," [9077] and was superinducing grace over the law, [9078] made patience her pre-eminent coadjutrix for amplifying and fulfilling the law, because that alone had been lacking unto the doctrine of righteousness. For men were of old wont to require "eye for eye, and tooth for tooth" [9079] and to repay with usury "evil with evil;" for, as yet, patience was not on earth, because faith was not either. Of course, meantime, impatience used to enjoy the opportunities which the law gave. That was easy, while the Lord and Master of patience was absent. But after He has supervened, and has united [9080] the grace of faith with patience, now it is no longer lawful to assail even with word, nor to say "fool" [9081] even, without "danger of the judgment." Anger has been prohibited, our spirits retained, the petulance of the hand checked, the poison of the tongue [9082] extracted. The law has found more than it has lost, while Christ says, "Love your personal enemies, and bless your cursers, and pray for your persecutors, that ye may be sons of your heavenly Father." [9083] Do you see whom patience gains for us as a Father? In this principal precept the universal discipline of patience is succinctly comprised, since evil-doing is not conceded even when it is deserved. __________________________________________________________________ [9075] See Gen. xv. 6; Rom. iv. 3, 9, 22; Gal. iii. 6; James ii. 23. [9076] i.e. the trial was necessary not to prove his faith to God, who knows all whom He accounts righteous, but "typically" to us. [9077] Gal. iii. 16. [9078] John i. 17; Rom. vi. 14, 15. [9079] Matt. vi. 38, and the references there given. [9080] Composuit. [9081] See Matt. v. 22; and Wordsworth in loco, who thinks it probable that the meaning is "apostate." [9082] Ps. cxl. 3; Rom. iii. 13; James iii. 8. [9083] Matt. v. 44, 45. __________________________________________________________________ Chapter VII.--The Causes of Impatience, and Their Correspondent Precepts. Now, however, while we run through the causes of impatience, all the other precepts also will answer in their own places. If our spirit is aroused by the loss of property, it is commonished by the Lord's Scriptures, in almost every place, to a contemning of the world; [9084] nor is there any more powerful exhortation to contempt of money submitted [9085] (to us), than (the fact) the Lord Himself is found amid no riches. He always justifies the poor, fore-condemns the rich. So He fore-ministered to patience "loss," and to opulence "contempt" (as portion); [9086] demonstrating, by means of (His own) repudiation of riches, that hurts done to them also are not to be much regarded. Of that, therefore, which we have not the smallest need to seek after, because the Lord did not seek after it either, we ought to endure without heart-sickness the cutting down or taking away. "Covetousness," the Spirit of the Lord has through the apostle pronounced "a root of all evils." [9087] Let us not interpret that covetousness as consisting merely in the concupiscence of what is another's: for even what seems ours is another's; for nothing is ours, since all things are God's, whose are we also ourselves. And so, if, when suffering from a loss, we feel impatiently, grieving for what is lost from what is not our own, we shall be detected as bordering on covetousness: we seek what is another's when we ill brook losing what is another's. He who is greatly stirred with impatience of a loss, does, by giving things earthly the precedence over things heavenly, sin directly [9088] against God; for the Spirit, which he has received from the Lord, he greatly shocks for the sake of a worldly matter. Willingly, therefore, let us lose things earthly, let us keep things heavenly. Perish the whole world, [9089] so I may make patience my gain! In truth, I know not whether he who has not made up his mind to endure with constancy the loss of somewhat of his, either by theft, or else by force, or else even by carelessness, would himself readily or heartily lay hand on his own property in the cause of almsgiving: for who that endures not at all to be cut by another, himself draws the sword on his own body? Patience in losses is an exercise in bestowing and communicating. Who fears not to lose, finds it not irksome to give. Else how will one, when he has two coats, give the one of them to the naked, [9090] unless he be a man likewise to offer to one who takes away his coat his cloak as well? [9091] How shall we fashion to us friends from mammon, [9092] if we love it so much as not to put up with its loss? We shall perish together with the lost mammon. Why do we find here, where it is our business to lose? [9093] To exhibit impatience at all losses is the Gentiles' business, who give money the precedence perhaps over their soul; for so they do, when, in their cupidities of lucre, they encounter the gainful perils of commerce on the sea; when, for money's sake, even in the forum, there is nothing which damnation (itself) would fear which they hesitate to essay; when they hire themselves for sport and the camp; when, after the manner of wild beasts, they play the bandit along the highway. But us, according to the diversity by which we are distinguished from them, it becomes to lay down not our soul for money, but money for our soul, whether spontaneously in bestowing or patiently in losing. __________________________________________________________________ [9084] Sæculo. [9085] Subjacet. [9086] This appears to be the sense of this very difficult passage as Oehler reads it; and of Fr. Junius' interpretation of it, which Oehler approves. [9087] 1 Tim. vi. 10. See de Idol. xi. ad init. [9088] De proximo. See above, c. v. Deo de proximo amicus, "a most intimate friend to God." [9089] Sæculum. [9090] Luke iii. 11. [9091] Matt. v. 40; Luke vi. 29. [9092] Luke xvi. 9. [9093] "Alluding to Christ's words in Matt. x. 39" (Rigalt. quoted by Oehler). __________________________________________________________________ Chapter VIII.--Of Patience Under Personal Violence and Malediction. We who carry about our very soul, our very body, exposed in this world [9094] to injury from all, and exhibit patience under that injury; shall we be hurt at the loss [9095] of less important things? [9096] Far from a servant of Christ be such a defilement as that the patience which has been prepared for greater temptations should forsake him in frivolous ones. If one attempt to provoke you by manual violence, the monition of the Lord is at hand: "To him," He saith, "who smiteth thee on the face, turn the other cheek likewise." [9097] Let outrageousness [9098] be wearied out by your patience. Whatever that blow may be, conjoined [9099] with pain and contumely, it [9100] shall receive a heavier one from the Lord. You wound that outrageous [9101] one more by enduring: for he will be beaten by Him for whose sake you endure. If the tongue's bitterness break out in malediction or reproach, look back at the saying, "When they curse you, rejoice." [9102] The Lord Himself was "cursed" in the eye of the law; [9103] and yet is He the only Blessed One. Let us servants, therefore, follow our Lord closely; and be cursed patiently, that we may be able to be blessed. If I hear with too little equanimity some wanton or wicked word uttered against me, I must of necessity either myself retaliate the bitterness, or else I shall be racked with mute impatience. When, then, on being cursed, I smite (with my tongue,) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that "a man is defiled, [9104] not by the defilements of vessels, but of the things which are sent forth out of his mouth." Again, it is said that "impeachment [9105] awaits us for every vain and needless word." [9106] It follows that, from whatever the Lord keeps us, the same He admonishes us to bear patiently from another. I will add (somewhat) touching the pleasure of patience. For every injury, whether inflicted by tongue or hand, when it has lighted upon patience, will be dismissed [9107] with the same fate as, some weapon launched against and blunted on a rock of most stedfast hardness. For it will wholly fall then and there with bootless and fruitless labour; and sometimes will recoil and spend its rage on him who sent it out, with retorted impetus. No doubt the reason why any one hurts you is that you may be pained; because the hurter's enjoyment consists in the pain of the hurt. When, then, you have upset his enjoyment by not being pained, he must needs he pained by the loss of his enjoyment. Then you not only go unhurt away, which even alone is enough for you; but gratified, into the bargain, by your adversary's disappointment, and revenged by his pain. This is the utility and the pleasure of patience. __________________________________________________________________ [9094] Sæculo. [9095] Delibatione. [9096] i.e. money and the like. Compare Matt. vi. 25; Luke xii. 23. [9097] Matt. v. 39. [9098] Improbitas. [9099] Constrictus. I have rendered after Oehler: but may not the meaning be "clenched," like the hand which deals the blow? [9100] As Oehler says "the blow" is said to "receive" that which, strictly, the dealer of it receives. [9101] Improbum. [9102] Matt. v. 11, 12; Luke vi. 22, 23. [9103] Deut. xxi. 23; Gal. iii. 13. Tertullian's quotations here are somewhat loose. He renders words which are distinct in the Greek by the same in his Latin. [9104] Communicari--koinousthai. See Mark vii. 15, "made common," i.e. profane, unclean. Compare Acts x. 14, 15 in the Greek. [9105] Reatum. See de Idol. i. ad init., "the highest impeachment of the age." [9106] Matt. xii. 36. Tertullian has rendered argon by "vani et supervacui." [9107] Dispungetur: a word which, in the active, means technically "to balance accounts," hence "to discharge," etc. __________________________________________________________________ Chapter IX.--Of Patience Under Bereavement. Not even that species of impatience under the loss of our dear ones is excused, where some assertion of a right to grief acts the patron to it. For the consideration of the apostle's declaration must be set before us, who says, "Be not overwhelmed with sadness at the falling asleep of any one, just as the nations are who are without hope." [9108] And justly; or, believing the resurrection of Christ we believe also in our own, for whose sake He both died and rose again. Since, then, there is certainty as to the resurrection of the dead, grief for death is needless, and impatience of grief is needless. For why should you grieve, if you believe that (your loved one) is not perished? Why should you bear impatiently the temporary withdrawal of him who you believe will return? That which you think to be death is departure. He who goes before us is not to be lamented, though by all means to be longed for. [9109] That longing also must be tempered with patience. For why should you bear without moderation the fact that one is gone away whom you will presently follow? Besides, impatience in matters of this kind bodes ill for our hope, and is a dealing insincerely with the faith. And we wound Christ when we accept not with equanimity the summoning out of this world of any by Him, as if they were to be pitied. "I desire," says the apostle, "to be now received, and to be with Christ." [9110] How far better a desire does he exhibit! If, then, we grieve impatiently over such as have attained the desire of Christians, we show unwillingness ourselves to attain it. __________________________________________________________________ [9108] 1 Thess. iv. 13, not very strictly rendered. [9109] Desiderandus. [9110] Phil. i. 23, again loosely rendered: e.g. analusai ="to weigh anchor," is rendered by Tertullian "recipi." __________________________________________________________________ Chapter X.--Of Revenge. There is, too, another chief spur of impatience, the lust of revenge, dealing with the business either of glory or else of malice. But "glory," on the one hand, is everywhere "vain;" [9111] and malice, on the other, is always [9112] odious to the Lord; in this case indeed most of all, when, being provoked by a neighbour's malice, it constitutes itself superior [9113] in following out revenge, and by paying wickedness doubles that which has once been done. Revenge, in the estimation of error, [9114] seems a solace of pain; in the estimation of truth, on the contrary, it is convicted of malignity. For what difference is there between provoker and provoked, except that the former is detected as prior in evil-doing, but the latter as posterior? Yet each stands impeached of hurting a man in the eye of the Lord, who both prohibits and condemns every wickedness. In evil doing there is no account taken of order, nor does place separate what similarity conjoins. And the precept is absolute, that evil is not to be repaid with evil. [9115] Like deed involves like merit. How shall we observe that principle, if in our loathing [9116] we shall not loathe revenge? What honour, moreover, shall we be offering to the Lord God, if we arrogate to ourselves the arbitrament of vengeance? We are corrupt [9117] --earthen vessels. [9118] With our own servant-boys, [9119] if they assume to themselves the right of vengeance on their fellow-servants, we are gravely offended; while such as make us the offering of their patience we not only approve as mindful of humility, of servitude, affectionately jealous of the right of their lord's honour; but we make them an ampler satisfaction than they would have pre-exacted [9120] for themselves. Is there any risk of a different result in the case of a Lord so just in estimating, so potent in executing? Why, then, do we believe Him a Judge, if not an Avenger too? This He promises that He will be to us in return, saying, "Vengeance belongeth to me, and I will avenge;" [9121] that is, Leave patience to me, and I will reward patience. For when He says, "Judge not, lest ye be judged," [9122] does He not require patience? For who will refrain from judging another, but he who shall be patient in not revenging himself? Who judges in order to pardon? And if he shall pardon, still he has taken care to indulge the impatience of a judger, and has taken away the honour of the one Judge, that is, God. How many mischances had impatience of this kind been wont to run into! How oft has it repented of its revenge! How oft has its vehemence been found worse than the causes which led to it!--inasmuch as nothing undertaken with impatience can be effected without impetuosity: nothing done with impetuosity fails either to stumble, or else to fall altogether, or else to vanish headlong. Moreover, if you avenge yourself too slightly, you will be mad; if too amply, you will have to bear the burden. [9123] What have I to do with vengeance, the measure of which, through impatience of pain, I am unable to regulate? Whereas, if I shall repose on patience, I shall not feel pain; if I shall not feel pain, I shall not desire to avenge myself. __________________________________________________________________ [9111] See Gal. v. 26; Phil. ii. 3. [9112] Nunquam non. [9113] i.e. perhaps superior in degree of malice. [9114] i.e. of the world and its erroneous philosophies. [9115] Rom. xii. 17. [9116] Fastidientes, i.e. our loathing or abhorrence of sin. Perhaps the reference may be to Rom. xii. 9. [9117] Isa. lxiv. 6. [9118] Isa. lxiv. 8; 2 Cor. iv. 7. [9119] Servulis. [9120] Præsumpsissent. [9121] Deut. xxxii. 35; Ps. xciv. 1; Rom. xii. 19; Heb. x. 30. [9122] Matt. vii. 1; Luke vi. 37. [9123] i.e. the penalty which the law will inflict. __________________________________________________________________ Chapter XI.--Further Reasons for Practising Patience. Its Connection with the Beatitudes. After these principal material causes of impatience, registered to the best of our ability, why should we wander out of our way among the rest,--what are found at home, what abroad? Wide and diffusive is the Evil One's operation, hurling manifold irritations of our spirit, and sometimes trifling ones, sometimes very great. But the trifling ones you may contemn from their very littleness; to the very great ones you may yield in regard of their overpoweringness. Where the injury is less, there is no necessity for impatience; but where the injury is greater, there more necessary is the remedy for the injury--patience. Let us strive, therefore, to endure the inflictions of the Evil One, that the counter-zeal of our equanimity may mock the zeal of the foe. If, however, we ourselves, either by imprudence or else voluntarily, draw upon ourselves anything, let us meet with equal patience what we have to blame ourselves for. Moreover, if we believe that some inflictions are sent on us by the Lord, to whom should we more exhibit patience than to the Lord? Nay, He teaches [9124] us to give thanks and rejoice, over and above, at being thought worthy of divine chastisement. "Whom I love," saith He, "I chasten." [9125] O blessed servant, on whose amendment the Lord is intent! with whom He deigns to be wroth! whom He does not deceive by dissembling His reproofs! On every side, therefore, we are bound to the duty of exercising patience, from whatever quarter, either by our own errors or else by the snares of the Evil One, we incur the Lord's reproofs. Of that duty great is the reward--namely, happiness. For whom but the patient has the Lord called happy, in saying, "Blessed are the poor in spirit, for theirs is the kingdom of the heavens?" [9126] No one, assuredly, is "poor in spirit," except he be humble. Well, who is humble, except he be patient? For no one can abase himself without patience, in the first instance, to bear the act of abasement. "Blessed," saith He, "are the weepers and mourners." [9127] Who, without patience, is tolerant of such unhappinesses? And so to such, "consolation" and "laughter" are promised. "Blessed are the gentle:" [9128] under this term, surely, the impatient cannot possibly be classed. Again, when He marks "the peacemakers" [9129] with the same title of felicity, and names them "sons of God," pray have the impatient any affinity with "peace?" Even a fool may perceive that. When, however, He says, "Rejoice and exult, as often as they shall curse and persecute you; for very great is your reward in heaven," [9130] of course it is not to the impatience of exultation [9131] that He makes that promise; because no one will "exult" in adversities unless he have first learnt to contemn them; no one will contemn them unless he have learnt to practise patience. __________________________________________________________________ [9124] Docet. But a plausible conjecture, "decet," "it becomes us," has been made. [9125] Prov. iii. 11, 12; Heb. xii. 5, 6; Rev. iii. 19. [9126] Matt. v. 3. [9127] Matt. v. 4. [9128] Matt. v. 5. [9129] Matt. v. 9. [9130] Matt. v. 11, 12, inexactly quoted. [9131] Exultationis impatientiæ. __________________________________________________________________ Chapter XII.--Certain Other Divine Precepts. The Apostolic Description of Charity. Their Connection with Patience. As regards the rule of peace, which [9132] is so pleasing to God, who in the world that is prone to impatience [9133] will even once forgive his brother, I will not say "seven times," or [9134] "seventy-seven times?" [9135] Who that is contemplating a suit against his adversary will compose the matter by agreement, [9136] unless he first begin by lopping off chagrin, hardheartedness, and bitterness, which are in fact the poisonous outgrowths of impatience? How will you "remit, and remission shall be granted" you [9137] if the absence of patience makes you tenacious of a wrong? No one who is at variance with his brother in his mind, will finish offering his "duteous gift at the altar," unless he first, with intent to "reconciliate his brother," return to patience. [9138] If "the sun go down over our wrath," we are in jeopardy: [9139] we are not allowed to remain one day without patience. But, however, since Patience takes the lead in [9140] every species of salutary discipline, what wonder that she likewise ministers to Repentance, (accustomed as Repentance is to come to the rescue of such as have fallen,) when, on a disjunction of wedlock (for that cause, I mean, which makes it lawful, whether for husband or wife, to persist in the perpetual observance of widowhood), [9141] she [9142] waits for, she yearns for, she persuades by her entreaties, repentance in all who are one day to enter salvation? How great a blessing she confers on each! The one she prevents from becoming an adulterer; the other she amends. So, too, she is found in those holy examples touching patience in the Lord's parables. The shepherd's patience seeks and finds the straying ewe: [9143] for Impatience would easily despise one ewe; but Patience undertakes the labour of the quest, and the patient burden-bearer carries home on his shoulders the forsaken sinner. [9144] That prodigal son also the father's patience receives, and clothes, and feeds, and makes excuses for, in the presence of the angry brother's impatience. [9145] He, therefore, who "had perished" is saved, because he entered on the way of repentance. Repentance perishes not, because it finds Patience (to welcome it). For by whose teachings but those of Patience is Charity [9146] --the highest sacrament of the faith, the treasure-house of the Christian name, which the apostle commends with the whole strength of the Holy Spirit--trained? "Charity," he says, "is long suffering;" thus she applies patience: "is beneficent;" Patience does no evil: "is not emulous;" that certainly is a peculiar mark of patience: "savours not of violence:" [9147] she has drawn her self-restraint from patience: "is not puffed up; is not violent;" [9148] for that pertains not unto patience: "nor does she seek her own" if, she offers her own, provided she may benefit her neighbours: "nor is irritable;" if she were, what would she have left to Impatience? Accordingly he says, "Charity endures all things; tolerates all things;" of course because she is patient. Justly, then, "will she never fail;" [9149] for all other things will be cancelled, will have their consummation. "Tongues, sciences, prophecies, become exhausted; faith, hope, charity, are permanent:" Faith, which Christ's patience introduced; hope, which man's patience waits for; charity, which Patience accompanies, with God as Master. __________________________________________________________________ [9132] i.e. peace. [9133] Impatientiæ natus: lit. "born for impatience." Comp. de Pæniten. 12, ad fin. "nec ulli rei nisi pænitentiæ natus." [9134] Oehler reads "sed," but the "vel" adopted in the text is a conjecture of Latinius, which Oehler mentions. [9135] Septuagies septies. The reference is to Matt. xviii. 21, 22. Compare de Orat. vii. ad fin. and the note there. [9136] Matt. v. 25. [9137] Luke vi. 37. [9138] Matt. v. 23, 24. [9139] Eph. iv. 26. Compare de Orat. xi. [9140] Gubernet. [9141] What the cause is is disputed. Opinions are divided as to whether Tertullian means by it "marriage with a heathen" (which as Mr. Dodgson reminds us, Tertullian--de Uxor. ii. 3--calls "adultery"), or the case in which our Lord allowed divorce. See Matt. xix. 9. [9142] i.e. patience. [9143] Luke xv. 3-6. [9144] Peccatricem, i.e. the ewe. [9145] Luke xv. 11-32. [9146] Dilectio = agape. See Trench, New Testament Syn., s. v. agape; and with the rest of this chapter compare carefully, in the Greek, 1 Cor. xiii. [Neander points out the different view our author takes of the same parable, in the de Pudicit. cap. 9, Vol. IV. this series.] [9147] Protervum = Greek perpereuetai. [9148] Proterit = Greek aschemonei. [9149] Excidet = Greek ekleipei, suffers eclipse. __________________________________________________________________ Chapter XIII.--Of Bodily Patience. Thus far, finally, of patience simple and uniform, and as it exists merely in the mind: though in many forms likewise I labour after it in body, for the purpose of "winning the Lord;" [9150] inasmuch as it is a quality which has been exhibited by the Lord Himself in bodily virtue as well; if it is true that the ruling mind easily communicates the gifts [9151] of the Spirit with its bodily habitation. What, therefore, is the business of Patience in the body? In the first place, it is the affliction [9152] of the flesh--a victim [9153] able to appease the Lord by means of the sacrifice of humiliation--in making a libation to the Lord of sordid [9154] raiment, together with scantiness of food, content with simple diet and the pure drink of water [9155] in conjoining fasts to all this; in inuring herself to sackcloth and ashes. This bodily patience adds a grace to our prayers for good, a strength to our prayers against evil; this opens the ears of Christ our God, [9156] dissipates severity, elicits clemency. Thus that Babylonish king, [9157] after being exiled from human form in his seven years' squalor and neglect, because he had offended the Lord; by the bodily immolation of patience not only recovered his kingdom, but--what is more to be desired by a man--made satisfaction to God. Further, if we set down in order the higher and happier grades of bodily patience, (we find that) it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow, [9158] and sets on the virgin the seal [9159] and raises the self-made eunuch to the realms of heaven. [9160] That which springs from a virtue of the mind is perfected in the flesh; and, finally, by the patience of the flesh, does battle under persecution. If flight press hard, the flesh wars with [9161] the inconvenience of flight; if imprisonment overtake [9162] us, the flesh (still was) in bonds, the flesh in the gyve, the flesh in solitude, [9163] and in that want of light, and in that patience of the world's misusage. [9164] When, however, it is led forth unto the final proof of happiness, [9165] unto the occasion of the second baptism, [9166] unto the act of ascending the divine seat, no patience is more needed there than bodily patience. If the "spirit is willing, but the flesh," without patience, "weak," [9167] where, save in patience, is the safety of the spirit, and of the flesh itself? But when the Lord says this about the flesh, pronouncing it "weak," He shows what need there is of strengthening, it--that is by patience--to meet [9168] every preparation for subverting or punishing faith; that it may bear with all constancy stripes, fire, cross, beasts, sword; all which prophets and apostles, by enduring, conquered! __________________________________________________________________ [9150] Phil. iii. 8. [9151] "Invecta," generally = "movables", household furniture. [9152] Or, mortification, "adflictatio." [9153] i.e. fleshly mortification is a "victim," etc. [9154] Or, "mourning." Comp. de Pæn. c. 9. [9155] [The "water vs. wine" movement is not a discovery of our own times. "Drink a little wine," said St. Paul medicinally; but (as a great and good divine once remarked) "we must not lay stress on the noun, but the adjective; let it be very little."] [9156] Christi dei. [9157] Dan. iv. 33-37. Comp. de Pæn. c. 12. [I have removed an ambiguity by slightly touching the text here.] [9158] 1 Tim. v. 3, 9, 10; 1 Cor. vii. 39, 40. [9159] 1 Cor. vii. 34, 35. [9160] Matt. xix. 12. [9161] Ad. It seems to mean flesh has strength given it, by patience, to meet the hardships of the flight. Compare the pros plesmonen tes sarkos, of St. Paul in Col. ii. 23. [Kaye compares this with the De Fuga, as proof of the author's freedom from Montanism, when this was written.] [9162] Præveniat: "prevent" us, before we have time to flee. [9163] Solo. [9164] [Elucidation III.] [9165] i.e. martyrdom. [9166] Comp. Luke xii. 50. [9167] Matt. xxvi. 41. [9168] "Adversus," like the "ad" above, note 21, p. 713. __________________________________________________________________ Chapter XIV.--The Power of This Twofold Patience, the Spiritual and the Bodily. Exemplified in the Saints of Old. With this strength of patience, Esaias is cut asunder, and ceases not to speak concerning the Lord; Stephen is stoned, and prays for pardon to his foes. [9169] Oh, happy also he who met all the violence of the devil by the exertion of every species of patience! [9170] --whom neither the driving away of his cattle nor those riches of his in sheep, nor the sweeping away of his children in one swoop of ruin, nor, finally, the agony of his own body in (one universal) wound, estranged from the patience and the faith which he had plighted to the Lord; whom the devil smote with all his might in vain. For by all his pains he was not drawn away from his reverence for God; but he has been set up as an example and testimony to us, for the thorough accomplishment of patience as well in spirit as in flesh, as well in mind as in body; in order that we succumb neither to damages of our worldly goods, nor to losses of those who are dearest, nor even to bodily afflictions. What a bier [9171] for the devil did God erect in the person of that hero! What a banner did He rear over the enemy of His glory, when, at every bitter message, that man uttered nothing out of his mouth but thanks to God, while he denounced his wife, now quite wearied with ills, and urging him to resort to crooked remedies! How did God smile, [9172] how was the evil one cut asunder, [9173] while Job with mighty equanimity kept scraping off [9174] the unclean overflow of his own ulcer, while he sportively replaced the vermin that brake out thence, in the same caves and feeding-places of his pitted flesh! And so, when all the darts of temptations had blunted themselves against the corslet and shield of his patience, that instrument [9175] of God's victory not only presently recovered from God the soundness of his body, but possessed in redoubled measure what he had lost. And if he had wished to have his children also restored, he might again have been called father; but he preferred to have them restored him "in that day." [9176] Such joy as that--secure so entirely concerning the Lord--he deferred; meantime he endured a voluntary bereavement, that he might not live without some (exercise of) patience. __________________________________________________________________ [9169] Acts vii. 59, 60. [9170] Job. See Job i. and ii. [9171] "Feretrum"--for carrying trophies in a triumph, the bodies of the dead, and their effigies, etc. [9172] Compare Ps. ii. 4. [9173] i.e. with rage and disappointment. [9174] Job ii. 8. [9175] Operarius. [9176] See 2 Tim. iv. 8. There is no authority for this statement of Tertullian's in Scripture. [It is his inference rather.] __________________________________________________________________ Chapter XV.--General Summary of the Virtues and Effects of Patience. So amply sufficient a Depositary of patience is God. If it be a wrong which you deposit in His care, He is an Avenger; if a loss, He is a Restorer; if pain, He is a Healer; if death, He is a Reviver. What honour is granted to Patience, to have God as her Debtor! And not without reason: for she keeps all His decrees; she has to do with all His mandates. She fortifies faith; is the pilot of peace; assists charity; establishes humility; waits long for repentance; sets her seal on confession; rules the flesh; preserves the spirit; bridles the tongue; restrains the hand; tramples temptations under foot; drives away scandals; gives their crowning grace to martyrdoms; consoles the poor; teaches the rich moderation; overstrains not the weak; exhausts not the strong; is the delight of the believer; invites the Gentile; commends the servant to his lord, and his lord to God; adorns the woman; makes the man approved; is loved in childhood, praised in youth, looked up to in age; is beauteous in either sex, in every time of life. Come, now, see whether [9177] we have a general idea of her mien and habit. Her countenance is tranquil and peaceful; her brow serene [9178] contracted by no wrinkle of sadness or of anger; her eyebrows evenly relaxed in gladsome wise, with eyes downcast in humility, not in unhappiness; her mouth sealed with the honourable mark of silence; her hue such as theirs who are without care and without guilt; the motion of her head frequent against the devil, and her laugh threatening; [9179] her clothing, moreover, about her bosom white and well fitted to her person, as being neither inflated nor disturbed. For Patience sits on the throne of that calmest and gentlest Spirit, who is not found in the roll of the whirlwind, nor in the leaden hue of the cloud, but is of soft serenity, open and simple, whom Elias saw at his third essay. [9180] For where God is, there too is His foster-child, namely Patience. When God's Spirit descends, then Patience accompanies Him indivisibly. If we do not give admission to her together with the Spirit, will (He) always tarry with us? Nay, I know not whether He would remain any longer. Without His companion and handmaid, He must of necessity be straitened in every place and at every time. Whatever blow His enemy may inflict He will be unable to endure alone, being without the instrumental means of enduring. __________________________________________________________________ [9177] Si. This is Oehler's reading, who takes "si" to be ="an." But perhaps "sis" (="si vis"), which is Fr. Junius' correction, is better: "Come, now, let us, if you please, give a general sketch of her mien and habit." [9178] Pura; perhaps "smooth." [9179] Compare with this singular feature, Isa. xxxvii. 22. [9180] i.e., as Rigaltius (referred to by Oehler), explains, after the two visions of angels who appeared to him and said, "Arise and eat." See 1 Kings xix. 4-13. [It was the fourth, but our author having mentioned two, inadvertently calls it the third, referring to the "still small voice," in which Elijah saw His manifestation.] __________________________________________________________________ Chapter XVI.--The Patience of the Heathen Very Different from Christian Patience. Theirs Doomed to Perdition. Ours Destined to Salvation. This is the rule, this the discipline, these the works of patience which is heavenly and true; that is, of Christian patience, not false and disgraceful, like as is that patience of the nations of the earth. For in order that in this also the devil might rival the Lord, he has as it were quite on a par (except that the very diversity of evil and good is exactly on a par with their magnitude [9181] ) taught his disciples also a patience of his own; that, I mean, which, making husbands venal for dowry, and teaching them to trade in panderings, makes them subject to the power of their wives; which, with feigned affection, undergoes every toil of forced complaisance, [9182] with a view to ensnaring the childless; [9183] which makes the slaves of the belly [9184] submit to contumelious patronage, in the subjection of their liberty to their gullet. Such pursuits of patience the Gentiles are acquainted with; and they eagerly seize a name of so great goodness to apply it to foul practises: patient they live of rivals, and of the rich, and of such as give them invitations; impatient of God alone. But let their own and their leader's patience look to itself--a patience which the subterraneous fire awaits! Let us, on the other hand, love the patience of God, the patience of Christ; let us repay to Him the patience which He has paid down for us! Let us offer to Him the patience of the spirit, the patience of the flesh, believing as we do in the resurrection of flesh and spirit. __________________________________________________________________ [9181] One is finite, the other infinite. [9182] Obsequii. [9183] And thus getting a place in their wills. [9184] i.e. professional "diners out." Comp. Phil. iii. 19. __________________________________________________________________ Elucidations. ------------------------ I. (Unless patience sit by his side, cap. i. p. 707.) Let me quote words which, many years ago, struck me forcibly, and which I trust, have been blest to my soul; for which reason, I must be allowed, here, to thank their author, the learned and fearless Dean Burgon, of Chichester. In his invaluable Commentary on the Gospel, which while it abounds in the fruits of a varied erudition, aims only to be practically useful, this pious scholar remarks: "To Faith must be added Patience, the patient waiting for God,' if we would escape the snare which Satan spread, no less for the Holy One (i.e. in the Temp. upon the Pinnacle) than for the Israelites at Massah. And this is perhaps the reason of the remarkable prominence given to the grace of Patience, both by our Lord and His Apostles; a circumstance, as it may be thought, which has not altogether attracted the attention which it deserves." He then cites examples; [9185] but a reference to any good concordance will strikingly exemplify the admirable comment of this "godly and well-learned man." See his comments on Matt. iv. 7 and Luke xxi. 19. II. (Under their chin, cap. iv. p. 709.) The reference in the note to Paris, as represented by Virgil and in ancient sculpture, seems somewhat to the point: "Et nunc ille Paris, cum semiviro comitatu. Mæonia mentum mitra crinemq, madentem, Subnixus, etc." He had just spoken of the pileus as a "Cap of freedom," but there was another form of pileus which was just the reverse and was probably tied by fimbriæ, under the chin, denoting a low order of slaves, effeminate men, perhaps spadones. Now, the Phrygian bonnet to which Virgil refers, is introduced by him to complete the reproach of his contemptuous expression (semiviro comitatu) just before. So, our author--"not only from men, i.e. men so degraded as to wear this badge of extreme servitude, but even from cattle, etc. Shall these mean creatures outdo us in obedience and patience?" III. (The world's misusage, cap. xiii. p. 716.) The Reverend Clergy who may read this note will forgive a brother, who begins to be in respect of years, like "Paul the aged," for remarking, that the reading of the Ante-Nicene Fathers often leads him to sigh--"Such were they from whom we have received all that makes life tolerable, but how intolerable it was for them: are we, indeed, such as they would have considered Christians?" God be praised for His mercy and forbearance in our days; but, still it is true that "we have need of patience." Is not much of all that we regard as "the world's misusage," the gracious hand of the Master upon us, giving us something for the exercise of that Patience, by which He forms us into His own image? (Heb. xii. 3.) Impatience of obscurity, of poverty, of ingratitude, of misrepresentation, of "the slings and arrows" of slander and abuse, is a revolt against that indispensable discipline of the Gospel which requires us to "endure afflictions" in some form or other. Who can complain when one thinks what it would have cost us to be Christians in Tertullian's time? The ambition of the Clergy is always rebellion against God, and "patient waiting" is its only remedy. One will find profitable reading on this subject in Massillon, [9186] de l'Ambition des Clercs: "Reposez-vous sur le Seigneur du soin de votre destinée: il saura bien accomplir, tout seul, les desseins qu'il a sur vous. Si votre élévation est son bon plaisir, elle sera, aussi son ouvrage. Rendez-vous en digne seulement par la retraite, par la frayeur, par la fuite, par les sentiments vifs de votre indignité...c'est ainsi que les Chrysostome, les Grégoire, les Basil, les Augustin, furent donnés à l'Église." __________________________________________________________________ [9185] See--A Plain Commentary on the Four Gospels, intended chiefly for Devotional Reading. Oxford, 1854. Also (Vol. I. p. 28) Philadelphia, 1855. [9186] OEuvres, Tom. vi. pp. 133-5. Ed. Paris, 1824. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Indexes __________________________________________________________________ Index of Scripture References Genesis [1]1 [2]1:1 [3]1:1 [4]1:1 [5]1:1 [6]1:1 [7]1:1 [8]1:1 [9]1:1-2 [10]1:1-2 [11]1:2 [12]1:2 [13]1:2 [14]1:2 [15]1:2 [16]1:2 [17]1:3 [18]1:3 [19]1:3 [20]1:3 [21]1:6-7 [22]1:6-8 [23]1:7 [24]1:8 [25]1:9 [26]1:9 [27]1:10 [28]1:11 [29]1:11-12 [30]1:14 [31]1:14 [32]1:14 [33]1:16 [34]1:20-21 [35]1:21-22 [36]1:22 [37]1:24 [38]1:24 [39]1:26 [40]1:26 [41]1:26 [42]1:26 [43]1:26 [44]1:26 [45]1:26 [46]1:26 [47]1:26 [48]1:26-27 [49]1:27 [50]1:27 [51]1:27 [52]1:28 [53]1:28 [54]1:28 [55]1:28 [56]1:28 [57]1:28 [58]1:31 [59]2:7 [60]2:7 [61]2:7 [62]2:7 [63]2:7 [64]2:7 [65]2:7 [66]2:7 [67]2:7 [68]2:7-8 [69]2:15 [70]2:15 [71]2:16 [72]2:16 [73]2:16-17 [74]2:17 [75]2:17 [76]2:18 [77]2:21 [78]2:21 [79]2:21 [80]2:23 [81]2:23 [82]2:23 [83]2:23-24 [84]2:24-25 [85]2:27 [86]3:1 [87]3:1-7 [88]3:1-7 [89]3:2-3 [90]3:3 [91]3:5 [92]3:6 [93]3:7 [94]3:9 [95]3:9 [96]3:10 [97]3:11 [98]3:11 [99]3:16 [100]3:16 [101]3:18 [102]3:19 [103]3:19 [104]3:19 [105]3:19 [106]3:19 [107]3:19 [108]3:22 [109]3:22 [110]3:22 [111]3:24 [112]3:31 [113]4:1-7 [114]4:2 [115]4:2-14 [116]4:6-7 [117]4:10 [118]4:11 [119]4:15 [120]4:24 [121]5:22 [122]5:24 [123]5:24 [124]5:24 [125]6:1-4 [126]6:1-4 [127]6:2 [128]6:2 [129]6:2 [130]6:3 [131]6:6 [132]6:9 [133]6:18 [134]7:1 [135]7:23 [136]9:1-2 [137]9:3 [138]9:5 [139]9:5-6 [140]9:6 [141]9:7 [142]9:19 [143]11:31 [144]12 [145]12:5 [146]14 [147]14:18 [148]15:6 [149]15:13 [150]17 [151]17 [152]18 [153]18 [154]18:14 [155]18:21 [156]19 [157]19:1-29 [158]19:17 [159]19:23-29 [160]19:24 [161]21:5 [162]22:1-10 [163]22:1-14 [164]22:17 [165]22:18 [166]22:30 [167]23:4 [168]24:64-65 [169]25:7 [170]25:21-23 [171]25:22-23 [172]25:26 [173]25:26 [174]25:34 [175]27:25 [176]27:28 [177]27:39 [178]28:12-17 [179]32 [180]32:28 [181]32:30 [182]34:25-31 [183]35:8 [184]37 [185]45:24 [186]47:20 [187]49:5-7 [188]49:5-7 [189]49:6 [190]49:11 [191]49:27 Exodus [192]1:18 [193]1:22 [194]2:13-14 [195]2:15-21 [196]3:2 [197]3:8 [198]3:8 [199]3:13-16 [200]3:17 [201]3:17 [202]3:21 [203]3:22 [204]3:22 [205]3:22 [206]4:2-9 [207]4:3-4 [208]4:6-7 [209]4:6-7 [210]4:6-7 [211]4:9 [212]4:10-12 [213]4:24-26 [214]4:25 [215]7 [216]7:12 [217]8:19 [218]8:25 [219]8:28 [220]10:2 [221]10:10-11 [222]10:24 [223]12 [224]12:1-11 [225]12:6 [226]12:16 [227]12:16 [228]12:16 [229]12:34-35 [230]12:40-42 [231]13:2 [232]14:15-31 [233]14:27-30 [234]15:22 [235]15:22-26 [236]15:24-25 [237]15:27 [238]16:3 [239]16:7 [240]17:8-16 [241]17:11-12 [242]18:23 [243]18:32 [244]19:1 [245]20:2 [246]20:4 [247]20:4 [248]20:4 [249]20:7 [250]20:7 [251]20:8 [252]20:8-11 [253]20:9 [254]20:9-10 [255]20:10 [256]20:12 [257]20:12 [258]20:12-17 [259]20:13-16 [260]20:14 [261]20:14 [262]20:15 [263]20:16 [264]20:17 [265]20:22-23 [266]21:24 [267]21:24 [268]21:24-25 [269]23:13 [270]23:13 [271]23:13 [272]23:20-21 [273]23:20-21 [274]24:8 [275]28:13-21 [276]29:7 [277]30:22-33 [278]32 [279]32 [280]32:1 [281]32:1 [282]32:1 [283]32:4 [284]32:6 [285]32:6 [286]32:10 [287]32:23 [288]32:32 [289]33:11 [290]33:11 [291]33:11 [292]33:13 [293]33:13 [294]33:13-23 [295]33:20 [296]33:20 [297]33:20 [298]33:20 [299]33:20 [300]33:20 [301]33:20 [302]33:23 [303]34:29 [304]34:35 Leviticus [305]4:5 [306]4:16 [307]4:18 [308]6:30 [309]8:12 [310]10:9 [311]13 [312]13:2-6 [313]14 [314]15 [315]15:19 [316]16 [317]16:5 [318]16:7 [319]17:1-9 [320]18:8 [321]19:17 [322]19:17-18 [323]19:18 [324]19:18 [325]19:18 [326]19:18 [327]20:10 [328]20:13 [329]20:15 [330]21:1 [331]23:5 [332]24:2 [333]24:17-22 [334]25:4 [335]25:55 [336]26:1 [337]26:1 Numbers [338]6:6-7 [339]11 [340]12:2 [341]12:5-8 [342]12:6-8 [343]12:6-8 [344]13:16 [345]14:27 [346]20:1-6 [347]21 [348]21:4-9 [349]21:4-9 [350]21:5 [351]21:8-9 [352]22 [353]22 [354]25:1 [355]33:9 [356]33:9 Deuteronomy [357]5:8 [358]5:12 [359]5:15 [360]5:16-21 [361]5:26 [362]6:2 [363]6:4 [364]6:4-5 [365]6:5 [366]6:5 [367]6:12 [368]8:3 [369]8:4 [370]8:12-14 [371]8:12-14 [372]10:16 [373]10:16 [374]11:26 [375]11:27 [376]12:1-26 [377]12:2-3 [378]12:30 [379]13:1 [380]13:6 [381]13:6-10 [382]13:16 [383]14 [384]15:2 [385]15:4 [386]15:7-8 [387]16:10 [388]17:6 [389]18:1-2 [390]18:15 [391]18:19 [392]19:11-21 [393]19:15 [394]19:15 [395]19:15 [396]19:15 [397]21:21 [398]21:22-23 [399]21:23 [400]21:23 [401]21:23 [402]21:23 [403]21:23 [404]22 [405]22:5 [406]22:28-29 [407]23:3 [408]24:1 [409]24:12-13 [410]25:4 [411]25:4 [412]25:4 [413]25:4 [414]25:5 [415]25:5-6 [416]26:9 [417]26:15 [418]27:15 [419]28:65 [420]29:5 [421]29:5 [422]29:5 [423]30:11-13 [424]30:19 [425]32:2 [426]32:20-21 [427]32:21 [428]32:25 [429]32:35 [430]32:35 [431]32:35 [432]32:39 [433]32:39 [434]32:39 [435]32:39 [436]33:9 [437]33:9 [438]33:17 [439]33:17 Joshua [440]3:9-17 [441]5:2-9 [442]6:1-20 [443]10:13 [444]23:7 Judges [445]2:8-13 [446]2:20-21 [447]9:2 [448]13:12 [449]13:22 1 Samuel [450]2:6 [451]2:6-8 [452]2:7-8 [453]2:8 [454]2:8 [455]9 [456]9:2 [457]10:6 [458]10:6 [459]10:11 [460]13 [461]13:14 [462]14:43-45 [463]14:45 [464]15:11 [465]15:28 [466]15:29 [467]16:7 [468]18:8-9 [469]21:2-6 [470]28:6-16 2 Samuel [471]5:6-8 [472]5:8 [473]6:17 [474]7:12 [475]7:13 [476]11 [477]12:13 [478]12:13 [479]12:13 [480]12:14 [481]16:7 [482]22:44-45 [483]24:1 1 Kings [484]1:39 [485]3:5-13 [486]4:25 [487]8:54 [488]11:4 [489]11:14 [490]11:29-39 [491]12:15 [492]12:25-33 [493]17:7-16 [494]18 [495]19:4-13 [496]19:8 [497]19:12 [498]21:27 [499]21:29 [500]21:29 2 Kings [501]1 [502]1 [503]1:9-12 [504]2:11 [505]2:11 [506]2:11 [507]2:16 [508]2:23-24 [509]2:23-24 [510]4:23 [511]4:26 [512]4:29 [513]4:42-44 [514]4:42-44 [515]5:9-14 [516]6:1-7 [517]10:29-31 [518]14:9 [519]17:7-17 [520]17:15 [521]18:4 [522]19:14 [523]20 [524]20:3 [525]20:5 1 Chronicles [526]17:12 [527]21:1 2 Chronicles [528]13:11 Nehemiah [529]9:21 Esther [530]1:1 [531]8:9 Job [532]1 [533]1:12 [534]2 [535]2:8 [536]5:12-13 [537]5:13 [538]10:10 [539]10:10 Psalms [540]1:1 [541]1:1 [542]1:1 [543]1:1-3 [544]1:2 [545]1:3 [546]1:3 [547]1:4 [548]2:1 [549]2:1-2 [550]2:1-2 [551]2:1-2 [552]2:2 [553]2:2 [554]2:2 [555]2:2 [556]2:2-3 [557]2:3 [558]2:3 [559]2:3 [560]2:4 [561]2:7 [562]2:7 [563]2:7 [564]2:7 [565]2:7 [566]2:7-8 [567]2:8 [568]2:8 [569]2:8 [570]2:9 [571]3:1 [572]3:4 [573]4:4 [574]4:4 [575]4:7 [576]5:6 [577]7:9 [578]8:2 [579]8:4-6 [580]8:4-8 [581]8:5 [582]8:5 [583]8:5 [584]8:5 [585]8:5 [586]8:5-6 [587]8:5-6 [588]8:6 [589]8:6 [590]8:6 [591]8:6 [592]8:6 [593]8:6 [594]8:6 [595]8:7 [596]9:17-18 [597]9:18 [598]13 [599]16:4 [600]16:10 [601]18:26 [602]18:43-44 [603]19:4 [604]19:4 [605]19:4 [606]19:4 [607]19:5 [608]19:5-6 [609]19:7 [610]19:10 [611]19:11 [612]20:1 [613]20:7 [614]22 [615]22:1 [616]22:2 [617]22:6 [618]22:6 [619]22:6 [620]22:6 [621]22:7 [622]22:7 [623]22:8 [624]22:8 [625]22:9 [626]22:9-10 [627]22:10 [628]22:15 [629]22:16 [630]22:16 [631]22:16 [632]22:16 [633]22:16 [634]22:16 [635]22:16-17 [636]22:17 [637]22:18 [638]22:18 [639]22:18 [640]22:21 [641]22:22 [642]22:25 [643]24:1 [644]24:4 [645]24:4-5 [646]24:7 [647]24:8 [648]24:10 [649]26:9 [650]28:2 [651]29:1-2 [652]29:3 [653]30 [654]31:5 [655]32:1 [656]33:6 [657]33:6 [658]33:6 [659]33:6 [660]33:18-19 [661]34:13-14 [662]34:14 [663]34:19 [664]34:20 [665]34:22 [666]35:12 [667]38:8 [668]38:17 [669]38:17 [670]41:9 [671]44:1 [672]44:4 [673]44:5 [674]45:1 [675]45:1 [676]45:1 [677]45:1 [678]45:1 [679]45:2 [680]45:2 [681]45:2 [682]45:2-3 [683]45:3 [684]45:3 [685]45:3 [686]45:4 [687]45:4 [688]45:4 [689]45:5 [690]45:5 [691]45:5 [692]45:5 [693]45:5 [694]45:6-7 [695]48 [696]48:12 [697]49:11 [698]49:16-17 [699]49:18 [700]49:20 [701]49:20 [702]50:13 [703]50:13 [704]50:14 [705]51:12 [706]51:12 [707]51:17 [708]55:17 [709]55:23 [710]59:11 [711]59:11 [712]60:12 [713]61 [714]62:4 [715]62:11 [716]62:12 [717]64:7 [718]67:6 [719]68:18 [720]68:19 [721]68:25 [722]68:26 [723]69:4 [724]69:21 [725]69:21 [726]69:22 [727]70:8 [728]70:9 [729]70:11 [730]70:17 [731]70:17 [732]70:18 [733]70:19 [734]71:18 [735]72:1 [736]72:4 [737]72:6 [738]72:10 [739]72:10 [740]72:11 [741]72:12-14 [742]72:15 [743]72:15 [744]73 [745]74:23 [746]78:2 [747]78:24 [748]78:25 [749]82:1 [750]82:1 [751]82:1 [752]82:3-4 [753]82:6 [754]82:6 [755]82:6 [756]85:12 [757]86:15 [758]87:4-5 [759]87:5 [760]88:4-5 [761]88:30 [762]88:36 [763]88:37 [764]88:38 [765]89:3-4 [766]89:29 [767]89:35-37 [768]91:11 [769]91:13 [770]91:13 [771]92:12 [772]92:12-15 [773]94:1 [774]94:11 [775]95 [776]96:5 [777]96:7-8 [778]96:10 [779]96:10 [780]97:1 [781]97:3 [782]97:5 [783]97:5 [784]102:25 [785]102:25-26 [786]103 [787]103:22 [788]104:4 [789]106:19-22 [790]106:33 [791]107:16 [792]108:13 [793]109:8 [794]110 [795]110 [796]110 [797]110 [798]110:1 [799]110:1 [800]110:1 [801]110:1 [802]110:1 [803]110:1 [804]110:1 [805]110:1 [806]110:1-2 [807]110:3 [808]110:3 [809]110:3 [810]110:4 [811]110:4 [812]110:4 [813]110:4 [814]111:10 [815]111:10 [816]112:4 [817]113:5-8 [818]113:7 [819]113:7 [820]115:4 [821]115:4-8 [822]115:8 [823]116:15 [824]116:15 [825]117 [826]118:4 [827]118:8 [828]118:8-9 [829]118:9 [830]118:9 [831]118:9 [832]118:21 [833]118:22 [834]118:22 [835]118:26 [836]126:5 [837]126:5 [838]130 [839]131:1 [840]132:11 [841]132:11 [842]132:17 [843]133:1 [844]133:2 [845]135:15 [846]139:23 [847]140:3 [848]143:6 [849]145:8 [850]147:6 [851]150:4 Proverbs [852]1:7 [853]1:20-21 [854]3:11-12 [855]8 [856]8:22 [857]8:22 [858]8:22 [859]8:22 [860]8:22 [861]8:22-23 [862]8:22-25 [863]8:24 [864]8:25 [865]8:27 [866]8:27 [867]8:27-30 [868]8:27-31 [869]8:28 [870]8:28 [871]8:30 [872]9:2 [873]9:10 [874]21:1 [875]24:12 [876]28:13 Ecclesiastes [877]1:15 [878]3:17 [879]5:6 Song of Solomon [880]4:8 Isaiah [881]1 [882]1:2 [883]1:2 [884]1:2 [885]1:2 [886]1:2 [887]1:2 [888]1:2 [889]1:2-3 [890]1:3 [891]1:3 [892]1:3 [893]1:3-4 [894]1:4 [895]1:4 [896]1:4 [897]1:7 [898]1:7-8 [899]1:7-8 [900]1:7-8 [901]1:8 [902]1:8 [903]1:8 [904]1:10 [905]1:10 [906]1:10 [907]1:11 [908]1:11 [909]1:11 [910]1:11-12 [911]1:11-14 [912]1:11-14 [913]1:13 [914]1:13-14 [915]1:13-14 [916]1:13-14 [917]1:14 [918]1:14 [919]1:15 [920]1:15 [921]1:16-17 [922]1:17 [923]1:17 [924]1:17-18 [925]1:18 [926]1:18 [927]1:18 [928]1:19 [929]1:20 [930]1:20 [931]1:22 [932]2:2 [933]2:2-3 [934]2:2-3 [935]2:3 [936]2:3 [937]2:3 [938]2:3-4 [939]2:4 [940]2:4 [941]2:4 [942]2:4 [943]2:12 [944]2:19 [945]2:19 [946]2:19 [947]2:19 [948]2:20 [949]2:20 [950]3:1 [951]3:1-3 [952]3:2-3 [953]3:3 [954]3:3 [955]3:3-4 [956]3:12 [957]3:13 [958]3:13-14 [959]3:14-15 [960]3:16-24 [961]5 [962]5:2 [963]5:2 [964]5:5 [965]5:6-7 [966]5:6-7 [967]5:7 [968]5:7 [969]5:11-12 [970]5:12 [971]5:14 [972]5:18 [973]5:20 [974]5:20 [975]5:21 [976]5:23 [977]5:26 [978]6:3 [979]6:9 [980]6:9 [981]6:9-10 [982]6:10 [983]6:10 [984]6:10 [985]7:4 [986]7:9 [987]7:9 [988]7:9 [989]7:13-14 [990]7:14 [991]7:14 [992]7:14 [993]7:14 [994]7:14 [995]7:14 [996]7:14 [997]7:14 [998]7:14 [999]7:15 [1000]8:4 [1001]8:4 [1002]8:4 [1003]8:4 [1004]8:4 [1005]8:8 [1006]8:10 [1007]8:14 [1008]8:14 [1009]8:14 [1010]8:14 [1011]8:14 [1012]9:1-2 [1013]9:2 [1014]9:6 [1015]9:6 [1016]9:6 [1017]10:1-2 [1018]10:2 [1019]10:14 [1020]10:23 [1021]10:23 [1022]10:33 [1023]11:1 [1024]11:1 [1025]11:1-2 [1026]11:1-2 [1027]11:1-3 [1028]11:1-3 [1029]11:2 [1030]11:6 [1031]11:8-9 [1032]14:13-14 [1033]14:14 [1034]19:1 [1035]25:8 [1036]25:8 [1037]26:19 [1038]26:20 [1039]26:20 [1040]27:1 [1041]27:11 [1042]28 [1043]28:11 [1044]28:14 [1045]28:16 [1046]28:16 [1047]28:16 [1048]28:16 [1049]29:13 [1050]29:13 [1051]29:13 [1052]29:13 [1053]29:13 [1054]29:14 [1055]29:14 [1056]29:14 [1057]29:14 [1058]29:18 [1059]30 [1060]30:18 [1061]30:27 [1062]30:30 [1063]31 [1064]32:9-10 [1065]33:14 [1066]33:14-16 [1067]33:17 [1068]33:18 [1069]34:4 [1070]35:1 [1071]35:2 [1072]35:3 [1073]35:3 [1074]35:3 [1075]35:3 [1076]35:4 [1077]35:4-6 [1078]35:5 [1079]35:5 [1080]35:6 [1081]35:6 [1082]35:8-9 [1083]35:10 [1084]35:10 [1085]37:22 [1086]38:12-13 [1087]38:16 [1088]38:21 [1089]39 [1090]39:6 [1091]40 [1092]40:3 [1093]40:3 [1094]40:3 [1095]40:4 [1096]40:5 [1097]40:5 [1098]40:6 [1099]40:7 [1100]40:7 [1101]40:8 [1102]40:8 [1103]40:9 [1104]40:9 [1105]40:12 [1106]40:13 [1107]40:13 [1108]40:13 [1109]40:13-14 [1110]40:14 [1111]40:14 [1112]40:15 [1113]40:15 [1114]40:15 [1115]40:15 [1116]40:15 [1117]40:15 [1118]40:17 [1119]40:18 [1120]40:25 [1121]40:28 [1122]41:4 [1123]41:4 [1124]41:8 [1125]41:17 [1126]41:18-19 [1127]42:1 [1128]42:2-3 [1129]42:2-3 [1130]42:4 [1131]42:4 [1132]42:4 [1133]42:4 [1134]42:5 [1135]42:6 [1136]42:6 [1137]42:6 [1138]42:6 [1139]42:6 [1140]42:6-7 [1141]42:6-7 [1142]42:15 [1143]42:19 [1144]42:19 [1145]43:18-19 [1146]43:18-19 [1147]43:18-19 [1148]43:19 [1149]43:19 [1150]43:19 [1151]43:20 [1152]44:5 [1153]44:5 [1154]44:6 [1155]44:6 [1156]44:8 [1157]44:8 [1158]44:20 [1159]44:24 [1160]44:24 [1161]44:24 [1162]44:25 [1163]44:25 [1164]44:26 [1165]45:1 [1166]45:1 [1167]45:1 [1168]45:1-2 [1169]45:3 [1170]45:3 [1171]45:3 [1172]45:5 [1173]45:5 [1174]45:5 [1175]45:5 [1176]45:5 [1177]45:7 [1178]45:7 [1179]45:7 [1180]45:7 [1181]45:7 [1182]45:7 [1183]45:14-15 [1184]45:18 [1185]45:18 [1186]45:18 [1187]45:23 [1188]46:9 [1189]46:9 [1190]46:12-13 [1191]46:12-13 [1192]48:12 [1193]48:13 [1194]48:13 [1195]49 [1196]49:6 [1197]49:6 [1198]49:6 [1199]49:12 [1200]49:18 [1201]49:18 [1202]49:18 [1203]49:21 [1204]50:3 [1205]50:4 [1206]50:4 [1207]50:4 [1208]50:4 [1209]50:4 [1210]50:6 [1211]50:6 [1212]50:10 [1213]50:10 [1214]50:10 [1215]50:11 [1216]50:11 [1217]51:7 [1218]51:9 [1219]52:5 [1220]52:5 [1221]52:5 [1222]52:5 [1223]52:6 [1224]52:7 [1225]52:7 [1226]52:7 [1227]52:7 [1228]52:7 [1229]52:11 [1230]52:11 [1231]52:14 [1232]52:14 [1233]52:14 [1234]53 [1235]53:1 [1236]53:1-2 [1237]53:2 [1238]53:2 [1239]53:2 [1240]53:2 [1241]53:2-3 [1242]53:3 [1243]53:3 [1244]53:3 [1245]53:3 [1246]53:3 [1247]53:3-4 [1248]53:4 [1249]53:4 [1250]53:5 [1251]53:5-6 [1252]53:7 [1253]53:7 [1254]53:7 [1255]53:7 [1256]53:7 [1257]53:7 [1258]53:7-8 [1259]53:7-8 [1260]53:8 [1261]53:8-10 [1262]53:9 [1263]53:9 [1264]53:12 [1265]53:12 [1266]53:12 [1267]53:12 [1268]53:12 [1269]55:3 [1270]55:3 [1271]55:4 [1272]55:4-5 [1273]55:5 [1274]55:6-7 [1275]56:2 [1276]57 [1277]57:1 [1278]57:1 [1279]57:1 [1280]57:2 [1281]57:2 [1282]57:16 [1283]57:16 [1284]58:1-2 [1285]58:6 [1286]58:6 [1287]58:6 [1288]58:7 [1289]58:7 [1290]58:7 [1291]58:7 [1292]58:7 [1293]58:8 [1294]58:13 [1295]59:4 [1296]60:8 [1297]60:8 [1298]61:1 [1299]61:1 [1300]61:1 [1301]61:1 [1302]61:1 [1303]61:2 [1304]61:2 [1305]61:3 [1306]61:10 [1307]63:1 [1308]63:3 [1309]63:3 [1310]63:3 [1311]63:9 [1312]63:9 [1313]64:6 [1314]64:8 [1315]65:2 [1316]65:5 [1317]65:13 [1318]65:13 [1319]65:13-14 [1320]65:13-16 [1321]65:17 [1322]65:17 [1323]66:1 [1324]66:5 [1325]66:14 [1326]66:22 [1327]66:23 [1328]66:23 [1329]66:24 Jeremiah [1330]1:5 [1331]1:5 [1332]1:9 [1333]2:10-12 [1334]2:10-13 [1335]2:31 [1336]2:31 [1337]4:3 [1338]4:3 [1339]4:3-4 [1340]4:3-4 [1341]4:4 [1342]4:4 [1343]4:4 [1344]7:23 [1345]7:24 [1346]7:25 [1347]7:26 [1348]8:4 [1349]8:9 [1350]9:23-24 [1351]9:23-24 [1352]11:8 [1353]11:19 [1354]11:19 [1355]11:19 [1356]15:14 [1357]16:16 [1358]17:5 [1359]17:5 [1360]17:5 [1361]17:8 [1362]17:8 [1363]17:9 [1364]17:9 [1365]17:10 [1366]18:11 [1367]20:12 [1368]22:3 [1369]22:5 [1370]25:4 [1371]26:5 [1372]31:8 [1373]31:15 [1374]31:20 [1375]31:27 [1376]31:29 [1377]31:31-32 [1378]31:31-32 [1379]31:32 [1380]31:34 [1381]32:7-15 [1382]32:19 [1383]35:15 [1384]44:4 [1385]51:15 [1386]52:9 Lamentations [1387]4:7 [1388]4:20 [1389]4:20 Ezekiel [1390]8:12-9:6 [1391]9:4 [1392]11:22-23 [1393]16:3 [1394]16:3 [1395]16:45 [1396]18:7 [1397]18:8 [1398]18:16 [1399]18:23 [1400]18:23 [1401]18:30 [1402]18:32 [1403]22:2 [1404]22:8 [1405]23 [1406]28:11-16 [1407]31 [1408]33:11 [1409]33:11 [1410]33:11 [1411]33:11 [1412]33:11 [1413]36 [1414]36:20 [1415]36:20 [1416]36:23 [1417]36:23 [1418]37:1-14 [1419]43:2 [1420]48:30-35 Daniel [1421]1:8-14 [1422]2:1 [1423]2:19-20 [1424]2:34 [1425]2:34-35 [1426]2:34-35 [1427]2:35 [1428]2:35 [1429]2:44 [1430]2:44 [1431]2:45 [1432]2:45 [1433]3 [1434]3 [1435]3:12 [1436]3:16 [1437]3:21 [1438]3:21 [1439]3:25 [1440]3:25-26 [1441]3:27 [1442]3:28-29 [1443]4:25 [1444]4:33 [1445]4:33-37 [1446]4:34 [1447]4:37 [1448]6 [1449]6 [1450]6:10 [1451]7:10 [1452]7:13 [1453]7:13 [1454]7:13 [1455]7:13 [1456]7:13 [1457]7:13 [1458]7:13-14 [1459]7:13-14 [1460]7:13-14 [1461]7:14 [1462]7:14 [1463]9 [1464]9:23 [1465]9:24 [1466]9:26 [1467]9:26 [1468]10:2 [1469]13:32 [1470]24 Hosea [1471]1:6 [1472]1:9 [1473]1:10 [1474]2:11 [1475]2:11 [1476]2:17 [1477]2:23 [1478]5:15 [1479]6:1 [1480]6:1-2 [1481]6:6 [1482]6:6 [1483]6:6 [1484]6:6 [1485]6:6 [1486]8:6 [1487]8:14 [1488]10:6 [1489]11:8 [1490]12:4 [1491]13:14 [1492]14:2 Joel [1493]2:10 [1494]2:22 [1495]2:28 [1496]2:28 [1497]2:28-29 [1498]2:28-29 [1499]2:28-29 [1500]3:1 [1501]3:1 [1502]3:9-15 [1503]3:18 [1504]3:28 [1505]3:28 [1506]3:30-31 Amos [1507]2:6 [1508]2:12 [1509]3 [1510]4:13 [1511]4:13 [1512]4:13 [1513]4:13 [1514]5:21 [1515]6:1 [1516]6:1-6 [1517]8:9 [1518]8:9 [1519]8:9-10 [1520]9:6 [1521]9:6 [1522]9:6 [1523]9:6 [1524]9:6 Jonah [1525]1:17 [1526]2:10 [1527]3:8 [1528]3:10 [1529]3:10 [1530]3:10 [1531]3:10 [1532]4:2 [1533]4:2 Micah [1534]5:2 [1535]6:8 [1536]7:6 [1537]7:18-19 Nahum [1538]1:4 [1539]1:15 Habakkuk [1540]2:4 [1541]2:4 [1542]2:4 [1543]3:2 [1544]3:9-12 [1545]3:10 [1546]3:13 Haggai [1547]1:1 [1548]1:12 [1549]2:2 [1550]2:4 Zechariah [1551]1:14 [1552]2:8 [1553]3 [1554]3 [1555]3:8 [1556]4:3 [1557]4:7 [1558]4:14 [1559]6:11 [1560]6:12 [1561]7:10 [1562]8:16 [1563]8:17 [1564]9:15-16 [1565]10:9 [1566]11:12 [1567]11:12-13 [1568]12:10 [1569]12:10 [1570]12:10 [1571]12:10 [1572]12:10 [1573]12:12 [1574]12:12 [1575]13:2 [1576]13:9 [1577]14:4 [1578]14:14 [1579]14:14 Malachi [1580]1 [1581]1 [1582]1:10-11 [1583]1:10-11 [1584]1:10-11 [1585]2:15 [1586]3:1 [1587]3:1-3 [1588]4:2-3 [1589]4:5 [1590]4:5 Matthew [1591]1:1 [1592]1:16 [1593]1:20 [1594]1:21 [1595]1:23 [1596]1:23 [1597]1:23 [1598]1:23 [1599]1:23 [1600]2 [1601]2:1 [1602]2:1-12 [1603]2:3-6 [1604]2:11 [1605]2:16-18 [1606]2:16-18 [1607]3:1-2 [1608]3:3 [1609]3:6 [1610]3:7-8 [1611]3:7-9 [1612]3:7-12 [1613]3:9 [1614]3:9 [1615]3:10 [1616]3:10 [1617]3:10 [1618]3:11 [1619]3:11-12 [1620]3:12 [1621]3:12 [1622]3:13-17 [1623]3:13-17 [1624]3:16 [1625]3:16 [1626]3:16 [1627]3:17 [1628]3:17 [1629]4:1-4 [1630]4:1-11 [1631]4:3 [1632]4:3 [1633]4:4 [1634]4:4 [1635]4:6 [1636]4:6 [1637]4:7 [1638]4:10 [1639]4:10 [1640]4:12-16 [1641]4:14 [1642]4:16 [1643]4:21-22 [1644]4:21-22 [1645]5:3 [1646]5:4 [1647]5:5 [1648]5:9 [1649]5:9 [1650]5:10 [1651]5:10 [1652]5:11-12 [1653]5:11-12 [1654]5:14 [1655]5:15 [1656]5:16 [1657]5:17 [1658]5:17 [1659]5:17 [1660]5:17 [1661]5:17 [1662]5:17 [1663]5:17 [1664]5:17 [1665]5:17 [1666]5:20 [1667]5:21-22 [1668]5:21-22 [1669]5:21-22 [1670]5:22 [1671]5:22 [1672]5:22-23 [1673]5:23-24 [1674]5:25 [1675]5:25 [1676]5:25 [1677]5:26 [1678]5:26 [1679]5:26 [1680]5:26 [1681]5:27-28 [1682]5:28 [1683]5:28 [1684]5:28 [1685]5:28 [1686]5:28 [1687]5:28 [1688]5:32 [1689]5:34-37 [1690]5:37 [1691]5:37 [1692]5:37 [1693]5:38 [1694]5:39 [1695]5:40 [1696]5:44 [1697]5:44 [1698]5:44 [1699]5:44-45 [1700]5:45 [1701]5:45 [1702]5:45 [1703]5:45 [1704]5:48 [1705]6:5-6 [1706]6:5-6 [1707]6:6 [1708]6:8 [1709]6:9 [1710]6:12 [1711]6:14-15 [1712]6:16-18 [1713]6:21 [1714]6:24 [1715]6:24 [1716]6:24 [1717]6:24 [1718]6:25 [1719]6:25 [1720]6:27 [1721]6:28 [1722]6:31 [1723]6:32 [1724]6:33 [1725]6:34 [1726]6:34 [1727]6:38 [1728]7:1 [1729]7:6 [1730]7:6 [1731]7:6 [1732]7:7 [1733]7:7 [1734]7:7 [1735]7:7 [1736]7:7 [1737]7:9 [1738]7:12 [1739]7:13 [1740]7:15 [1741]7:15 [1742]7:16 [1743]7:17 [1744]7:17 [1745]7:18 [1746]8:5 [1747]8:5 [1748]8:5-6 [1749]8:12 [1750]8:15 [1751]8:20 [1752]8:24 [1753]8:29 [1754]9:4 [1755]9:4 [1756]9:9 [1757]9:9 [1758]9:13 [1759]9:13 [1760]9:16-17 [1761]9:16-17 [1762]10:5 [1763]10:7 [1764]10:10 [1765]10:16 [1766]10:16 [1767]10:16 [1768]10:19 [1769]10:21 [1770]10:22 [1771]10:24 [1772]10:24 [1773]10:24 [1774]10:27 [1775]10:28 [1776]10:29 [1777]10:30 [1778]10:31 [1779]10:32-33 [1780]10:33 [1781]10:33 [1782]10:33 [1783]10:34 [1784]10:34 [1785]10:37 [1786]10:37 [1787]10:37 [1788]10:37-38 [1789]10:39 [1790]10:39 [1791]10:42 [1792]11 [1793]11:2-6 [1794]11:8 [1795]11:10 [1796]11:11 [1797]11:12 [1798]11:13 [1799]11:13 [1800]11:14 [1801]11:22 [1802]11:25 [1803]11:25-26 [1804]11:27 [1805]11:27 [1806]11:27 [1807]11:27 [1808]11:27 [1809]12:7 [1810]12:8 [1811]12:19-20 [1812]12:21 [1813]12:21 [1814]12:36 [1815]12:37 [1816]12:37 [1817]12:40 [1818]12:41-42 [1819]12:48 [1820]12:48 [1821]12:48 [1822]12:48 [1823]12:48 [1824]13:3 [1825]13:10 [1826]13:11 [1827]13:12 [1828]13:13 [1829]13:25 [1830]13:30 [1831]13:31-43 [1832]13:34 [1833]13:42 [1834]13:54 [1835]13:55 [1836]14:3 [1837]14:25 [1838]14:28-29 [1839]15:10-11 [1840]15:13 [1841]15:14 [1842]15:17-20 [1843]15:22 [1844]15:24 [1845]15:24 [1846]15:24 [1847]15:26 [1848]15:26 [1849]15:26 [1850]16:13 [1851]16:16 [1852]16:16 [1853]16:17 [1854]16:17 [1855]16:17 [1856]16:18 [1857]16:19 [1858]16:19 [1859]16:23 [1860]16:24 [1861]16:24 [1862]17:1-8 [1863]17:2-4 [1864]17:3 [1865]17:3 [1866]17:3-8 [1867]17:5 [1868]17:6 [1869]17:12 [1870]18:8 [1871]18:15 [1872]18:16 [1873]18:16 [1874]18:16 [1875]18:20 [1876]18:20 [1877]18:21-22 [1878]18:21-22 [1879]18:21-35 [1880]18:22 [1881]19:4 [1882]19:6 [1883]19:8 [1884]19:9 [1885]19:12 [1886]19:12 [1887]19:14 [1888]19:21 [1889]19:26 [1890]19:26 [1891]19:26 [1892]19:27-30 [1893]19:28 [1894]20:16 [1895]20:16 [1896]20:20 [1897]20:20-23 [1898]21:15 [1899]21:16 [1900]21:23 [1901]21:23 [1902]21:25 [1903]21:31 [1904]21:32 [1905]21:33-41 [1906]21:45 [1907]22:11-12 [1908]22:13 [1909]22:21 [1910]22:21 [1911]22:21 [1912]22:21 [1913]22:23 [1914]22:23-32 [1915]22:30 [1916]22:30 [1917]22:30 [1918]22:34-40 [1919]22:37 [1920]22:37 [1921]22:37-40 [1922]22:44 [1923]23:9 [1924]23:9 [1925]23:25-26 [1926]23:26 [1927]23:27 [1928]23:31 [1929]24:3 [1930]24:4 [1931]24:11 [1932]24:13 [1933]24:24 [1934]24:24 [1935]24:24 [1936]24:29 [1937]24:32 [1938]24:33 [1939]24:35 [1940]24:36 [1941]25:30 [1942]25:36 [1943]25:38 [1944]25:40 [1945]25:41 [1946]25:41 [1947]25:41 [1948]25:45 [1949]25:45 [1950]26:7-12 [1951]26:17 [1952]26:26 [1953]26:27-28 [1954]26:38 [1955]26:38 [1956]26:41 [1957]26:41 [1958]26:41 [1959]26:41 [1960]26:41 [1961]26:52 [1962]26:53 [1963]26:56 [1964]27:3-10 [1965]27:9 [1966]27:11-14 [1967]27:20-25 [1968]27:24 [1969]27:24 [1970]27:24-25 [1971]27:25 [1972]27:32 [1973]27:34 [1974]27:34-35 [1975]27:35 [1976]27:45 [1977]27:45 [1978]27:46 [1979]27:46 [1980]27:46 [1981]27:50-52 [1982]28:18 [1983]28:18 [1984]28:19 [1985]28:19 [1986]28:19 [1987]28:19 [1988]28:19-20 Mark [1989]1:2 [1990]1:4 [1991]1:4 [1992]1:9-11 [1993]1:19-20 [1994]1:24 [1995]2:5 [1996]2:8 [1997]2:8 [1998]2:14 [1999]2:21-22 [2000]4:34 [2001]4:34 [2002]4:36 [2003]6:1-9 [2004]6:3 [2005]7:15 [2006]7:27 [2007]8:34 [2008]8:38 [2009]8:38 [2010]9:4 [2011]9:6 [2012]9:37 [2013]10:14 [2014]10:29-30 [2015]10:35 [2016]10:52 [2017]11:30 [2018]12:17 [2019]12:18-27 [2020]12:28-34 [2021]13:32 [2022]14:12 [2023]14:12 [2024]14:13 [2025]14:21 [2026]14:31 [2027]15:1-5 [2028]15:8-15 [2029]15:21 [2030]15:33 [2031]15:37 [2032]15:38 [2033]16:9 [2034]16:15-16 [2035]16:18 [2036]16:19 [2037]16:19 Luke [2038]1 [2039]1 [2040]1 [2041]1:1 [2042]1:11 [2043]1:20 [2044]1:22 [2045]1:26-38 [2046]1:27 [2047]1:31 [2048]1:35 [2049]1:35 [2050]1:35 [2051]1:35 [2052]1:35 [2053]1:35 [2054]1:37 [2055]1:41 [2056]1:41-45 [2057]1:42 [2058]1:43 [2059]1:46 [2060]1:47-48 [2061]1:52 [2062]1:52 [2063]1:52 [2064]1:62 [2065]1:63 [2066]1:76 [2067]1:76 [2068]1:78 [2069]1:78-79 [2070]2 [2071]2:1-7 [2072]2:1-7 [2073]2:8 [2074]2:13 [2075]2:22-24 [2076]2:23 [2077]2:25-33 [2078]2:25-35 [2079]2:32 [2080]2:34 [2081]2:34 [2082]2:36-38 [2083]2:49 [2084]3:1 [2085]3:1 [2086]3:1-2 [2087]3:4-5 [2088]3:4-6 [2089]3:11 [2090]3:12-13 [2091]3:21-22 [2092]3:22 [2093]3:22 [2094]3:49 [2095]4 [2096]4:8 [2097]4:14-18 [2098]4:16-30 [2099]4:18 [2100]4:22 [2101]4:23 [2102]4:24 [2103]4:27 [2104]4:27 [2105]4:27 [2106]4:27 [2107]4:27 [2108]4:29 [2109]4:30 [2110]4:31 [2111]4:31 [2112]4:32 [2113]4:32 [2114]4:33-34 [2115]4:34 [2116]4:40 [2117]4:40 [2118]4:41 [2119]4:42 [2120]4:42-43 [2121]5:1-11 [2122]5:10-11 [2123]5:12-14 [2124]5:14 [2125]5:16-26 [2126]5:27-39 [2127]5:29 [2128]5:31 [2129]5:31 [2130]5:34-35 [2131]5:36-37 [2132]6:1-4 [2133]6:5 [2134]6:7 [2135]6:9 [2136]6:12 [2137]6:13-19 [2138]6:14 [2139]6:20 [2140]6:20 [2141]6:20 [2142]6:20 [2143]6:21 [2144]6:21 [2145]6:21 [2146]6:21 [2147]6:22 [2148]6:22-23 [2149]6:23 [2150]6:24 [2151]6:25 [2152]6:26 [2153]6:26 [2154]6:27 [2155]6:27-28 [2156]6:28 [2157]6:29 [2158]6:29 [2159]6:30 [2160]6:30 [2161]6:30 [2162]6:30 [2163]6:31 [2164]6:31 [2165]6:34 [2166]6:35 [2167]6:35 [2168]6:36 [2169]6:37 [2170]6:37 [2171]6:37 [2172]6:37-38 [2173]6:39 [2174]6:39 [2175]6:40 [2176]6:40 [2177]6:41-45 [2178]6:43 [2179]6:43-44 [2180]6:46 [2181]7 [2182]7:1 [2183]7:1-10 [2184]7:3 [2185]7:7 [2186]7:11-17 [2187]7:16 [2188]7:16 [2189]7:18-23 [2190]7:20 [2191]7:21-22 [2192]7:25 [2193]7:25 [2194]7:26-27 [2195]7:27 [2196]7:28 [2197]7:29-30 [2198]7:36-50 [2199]8:8 [2200]8:11 [2201]8:16 [2202]8:17 [2203]8:17 [2204]8:18 [2205]8:18 [2206]8:18 [2207]8:18 [2208]8:19 [2209]8:20 [2210]8:20-21 [2211]8:21 [2212]8:25 [2213]8:28 [2214]8:30 [2215]8:43-46 [2216]8:48 [2217]8:48 [2218]9:1-6 [2219]9:7-8 [2220]9:10-17 [2221]9:20 [2222]9:20 [2223]9:21 [2224]9:22 [2225]9:23 [2226]9:24 [2227]9:26 [2228]9:26 [2229]9:26 [2230]9:28 [2231]9:28-36 [2232]9:30 [2233]9:33 [2234]9:35 [2235]9:35 [2236]9:41 [2237]9:47-48 [2238]9:51-56 [2239]9:51-56 [2240]9:56 [2241]9:57-58 [2242]9:58 [2243]9:59-60 [2244]9:59-60 [2245]9:59-60 [2246]9:62 [2247]10 [2248]10:4 [2249]10:4 [2250]10:5 [2251]10:5 [2252]10:7 [2253]10:9 [2254]10:11 [2255]10:11 [2256]10:16 [2257]10:18 [2258]10:18 [2259]10:19 [2260]10:20 [2261]10:21 [2262]10:21 [2263]10:21 [2264]10:21 [2265]10:22 [2266]10:22 [2267]10:22 [2268]10:23-24 [2269]10:25 [2270]10:25 [2271]10:25-28 [2272]10:27 [2273]10:27 [2274]11:1 [2275]11:2 [2276]11:3 [2277]11:4 [2278]11:5 [2279]11:5-8 [2280]11:5-9 [2281]11:8 [2282]11:9 [2283]11:9 [2284]11:9 [2285]11:9 [2286]11:11 [2287]11:11-13 [2288]11:14 [2289]11:18 [2290]11:19 [2291]11:20 [2292]11:21-22 [2293]11:27 [2294]11:27-28 [2295]11:27-28 [2296]11:29 [2297]11:29 [2298]11:30-32 [2299]11:33 [2300]11:37-52 [2301]11:39 [2302]11:40 [2303]11:41 [2304]11:42 [2305]11:42 [2306]11:46 [2307]11:47 [2308]11:48 [2309]11:49-51 [2310]11:52 [2311]12:1-21 [2312]12:2 [2313]12:4 [2314]12:5 [2315]12:6 [2316]12:8 [2317]12:8 [2318]12:9 [2319]12:10 [2320]12:11-12 [2321]12:13-14 [2322]12:16-20 [2323]12:16-20 [2324]12:22-24 [2325]12:22-28 [2326]12:23 [2327]12:24-27 [2328]12:27 [2329]12:28 [2330]12:28 [2331]12:28 [2332]12:29 [2333]12:30 [2334]12:30 [2335]12:30 [2336]12:31 [2337]12:31 [2338]12:32 [2339]12:35 [2340]12:35 [2341]12:36 [2342]12:38 [2343]12:39 [2344]12:41 [2345]12:41-46 [2346]12:49 [2347]12:50 [2348]12:50 [2349]12:51 [2350]12:53 [2351]12:56 [2352]12:57 [2353]12:58-59 [2354]13 [2355]13:1-5 [2356]13:15 [2357]13:20-21 [2358]13:25 [2359]13:25-28 [2360]13:28 [2361]13:28 [2362]13:29-35 [2363]14:12-14 [2364]14:14 [2365]14:16 [2366]14:18 [2367]14:18-20 [2368]14:21 [2369]14:23 [2370]14:26 [2371]14:26 [2372]14:26 [2373]14:26-27 [2374]14:27 [2375]14:28-30 [2376]15:1-10 [2377]15:3-6 [2378]15:3-7 [2379]15:7 [2380]15:8 [2381]15:8-10 [2382]15:10 [2383]15:11-31 [2384]15:11-32 [2385]15:11-32 [2386]15:29-32 [2387]16:9 [2388]16:11 [2389]16:12 [2390]16:13 [2391]16:13 [2392]16:13 [2393]16:15 [2394]16:15 [2395]16:16 [2396]16:16 [2397]16:16 [2398]16:16 [2399]16:16 [2400]16:17 [2401]16:18 [2402]16:18 [2403]16:19-31 [2404]16:19-31 [2405]16:23 [2406]16:23-24 [2407]16:23-24 [2408]16:26 [2409]16:26 [2410]16:29 [2411]16:29 [2412]17:1-2 [2413]17:3 [2414]17:4 [2415]17:10 [2416]17:11-19 [2417]17:12-14 [2418]17:14 [2419]17:15 [2420]17:17 [2421]17:19 [2422]17:19 [2423]17:20-21 [2424]17:21 [2425]17:25 [2426]17:26-30 [2427]17:32 [2428]18:1 [2429]18:1-8 [2430]18:2-3 [2431]18:7 [2432]18:7-8 [2433]18:9-14 [2434]18:10-14 [2435]18:16 [2436]18:18-20 [2437]18:19 [2438]18:19 [2439]18:20 [2440]18:21-22 [2441]18:22 [2442]18:27 [2443]18:27 [2444]18:27 [2445]18:31-33 [2446]18:38 [2447]18:38 [2448]18:39 [2449]18:40 [2450]18:42 [2451]18:42 [2452]18:42 [2453]19:1-10 [2454]19:8 [2455]19:9 [2456]19:9 [2457]19:10 [2458]19:10 [2459]19:10 [2460]19:12-13 [2461]19:20-24 [2462]19:22 [2463]19:27-47 [2464]19:41-44 [2465]20:4 [2466]20:4 [2467]20:5 [2468]20:6 [2469]20:8 [2470]20:8-18 [2471]20:16 [2472]20:19 [2473]20:20 [2474]20:25 [2475]20:25 [2476]20:27-33 [2477]20:27-38 [2478]20:33 [2479]20:34 [2480]20:35-36 [2481]20:35-36 [2482]20:35-37 [2483]20:36 [2484]20:36 [2485]20:36 [2486]20:36 [2487]20:36 [2488]20:37 [2489]20:37-38 [2490]20:38 [2491]20:39 [2492]20:41 [2493]20:41-44 [2494]20:49 [2495]20:50-51 [2496]21:1-22 [2497]21:7 [2498]21:8 [2499]21:8 [2500]21:9 [2501]21:9-11 [2502]21:12-13 [2503]21:12-14 [2504]21:16-17 [2505]21:19 [2506]21:19 [2507]21:20 [2508]21:22 [2509]21:23 [2510]21:24 [2511]21:25-26 [2512]21:25-26 [2513]21:26 [2514]21:26-28 [2515]21:27-28 [2516]21:28 [2517]21:29-30 [2518]21:29-31 [2519]21:31 [2520]21:31 [2521]21:31-33 [2522]21:33 [2523]21:33 [2524]21:34-35 [2525]21:34-38 [2526]21:35-36 [2527]21:36 [2528]21:37 [2529]21:37 [2530]21:38 [2531]22 [2532]22:3 [2533]22:7 [2534]22:7 [2535]22:10 [2536]22:15 [2537]22:15 [2538]22:15-20 [2539]22:19 [2540]22:19-20 [2541]22:20 [2542]22:22 [2543]22:28 [2544]22:28-29 [2545]22:29 [2546]22:30 [2547]22:34 [2548]22:40 [2549]22:42 [2550]22:47-49 [2551]22:54-62 [2552]22:61 [2553]22:66-67 [2554]22:67 [2555]22:69 [2556]22:70 [2557]22:70 [2558]22:71 [2559]23:1-2 [2560]23:2 [2561]23:3 [2562]23:7 [2563]23:8-9 [2564]23:13-25 [2565]23:25 [2566]23:26 [2567]23:31 [2568]23:33 [2569]23:43 [2570]23:43 [2571]23:44-45 [2572]23:45 [2573]23:46 [2574]23:46 [2575]23:46 [2576]23:46 [2577]23:46 [2578]23:46 [2579]23:47-55 [2580]23:51 [2581]24 [2582]24:1 [2583]24:3 [2584]24:4 [2585]24:4 [2586]24:6-7 [2587]24:13-19 [2588]24:21 [2589]24:25 [2590]24:25 [2591]24:26-27 [2592]24:27 [2593]24:37-39 [2594]24:39 [2595]24:39 [2596]24:41 [2597]24:42 [2598]24:44 [2599]24:45-48 [2600]24:47 [2601]24:49 John [2602]1:1 [2603]1:1 [2604]1:1 [2605]1:1 [2606]1:1 [2607]1:1 [2608]1:1 [2609]1:1 [2610]1:1 [2611]1:1-2 [2612]1:1-3 [2613]1:1-3 [2614]1:3 [2615]1:3 [2616]1:3 [2617]1:3 [2618]1:3 [2619]1:3 [2620]1:3 [2621]1:3 [2622]1:3 [2623]1:3 [2624]1:4 [2625]1:6-36 [2626]1:9 [2627]1:9 [2628]1:12 [2629]1:13 [2630]1:13 [2631]1:14 [2632]1:14 [2633]1:14 [2634]1:14 [2635]1:14 [2636]1:14 [2637]1:14 [2638]1:16-17 [2639]1:17 [2640]1:17 [2641]1:17 [2642]1:18 [2643]1:18 [2644]1:18 [2645]1:18 [2646]1:18 [2647]1:18 [2648]1:21 [2649]1:23 [2650]1:29 [2651]1:29 [2652]1:29-34 [2653]1:33 [2654]1:36 [2655]1:49 [2656]1:49 [2657]1:50 [2658]2:1-10 [2659]2:1-11 [2660]2:4 [2661]2:4 [2662]2:4 [2663]2:5 [2664]2:16 [2665]2:19 [2666]2:21 [2667]3:5 [2668]3:5 [2669]3:6 [2670]3:6 [2671]3:6 [2672]3:13 [2673]3:14 [2674]3:14 [2675]3:16 [2676]3:17-18 [2677]3:30 [2678]3:30 [2679]3:30-31 [2680]3:31-32 [2681]3:35 [2682]3:35 [2683]3:35-36 [2684]4:2 [2685]4:2 [2686]4:3 [2687]4:6 [2688]4:12 [2689]4:20 [2690]4:22 [2691]4:23-24 [2692]4:24 [2693]4:24 [2694]4:24 [2695]4:25 [2696]4:34 [2697]5:1-9 [2698]5:1-9 [2699]5:17 [2700]5:17-18 [2701]5:19 [2702]5:19-27 [2703]5:21 [2704]5:22 [2705]5:22 [2706]5:24 [2707]5:25 [2708]5:28-29 [2709]5:29 [2710]5:31 [2711]5:35 [2712]5:36-37 [2713]5:37 [2714]5:39 [2715]5:43 [2716]5:43 [2717]5:43 [2718]5:43 [2719]5:43 [2720]6 [2721]6:15 [2722]6:29 [2723]6:30 [2724]6:31 [2725]6:31-32 [2726]6:32 [2727]6:33 [2728]6:35 [2729]6:37-45 [2730]6:38 [2731]6:38 [2732]6:38 [2733]6:39 [2734]6:39 [2735]6:40 [2736]6:44 [2737]6:44 [2738]6:46 [2739]6:49 [2740]6:51 [2741]6:51 [2742]6:53 [2743]6:58 [2744]6:63 [2745]6:63 [2746]6:63 [2747]6:66 [2748]6:66 [2749]6:67 [2750]6:67 [2751]6:68 [2752]6:68 [2753]6:70 [2754]7 [2755]7:5 [2756]7:28-29 [2757]7:33 [2758]7:35 [2759]7:37-38 [2760]7:37-39 [2761]7:39 [2762]8:16 [2763]8:17 [2764]8:18 [2765]8:19 [2766]8:19 [2767]8:26 [2768]8:26 [2769]8:27 [2770]8:28-29 [2771]8:38 [2772]8:40 [2773]8:40 [2774]8:42 [2775]8:44 [2776]8:49 [2777]8:54-55 [2778]8:56 [2779]9:4 [2780]9:35-38 [2781]10:15 [2782]10:15 [2783]10:17 [2784]10:18 [2785]10:24 [2786]10:25 [2787]10:25 [2788]10:26-28 [2789]10:29 [2790]10:30 [2791]10:30 [2792]10:30 [2793]10:30 [2794]10:30 [2795]10:30 [2796]10:30 [2797]10:31-33 [2798]10:32 [2799]10:34 [2800]10:34-38 [2801]10:37-38 [2802]11:25 [2803]11:27 [2804]11:41 [2805]11:41-42 [2806]11:41-42 [2807]12:27-28 [2808]12:28 [2809]12:28 [2810]12:30 [2811]12:34 [2812]12:44 [2813]12:45 [2814]12:49 [2815]12:50 [2816]13:1 [2817]13:1-5 [2818]13:1-12 [2819]13:1-17 [2820]13:3 [2821]13:8 [2822]13:9-10 [2823]13:9-10 [2824]13:10 [2825]13:10 [2826]13:16 [2827]13:25 [2828]13:31 [2829]13:32 [2830]14:2 [2831]14:5-7 [2832]14:6 [2833]14:6 [2834]14:6 [2835]14:7 [2836]14:8 [2837]14:9 [2838]14:9 [2839]14:9 [2840]14:9-10 [2841]14:10 [2842]14:10 [2843]14:10 [2844]14:10 [2845]14:11 [2846]14:11 [2847]14:11 [2848]14:16 [2849]14:16 [2850]14:26 [2851]14:28 [2852]14:28 [2853]15:1 [2854]15:25 [2855]15:26 [2856]16:6-7 [2857]16:12-13 [2858]16:13 [2859]16:13 [2860]16:14 [2861]16:15 [2862]16:20 [2863]16:20 [2864]16:20 [2865]16:24 [2866]16:28 [2867]16:30 [2868]17:1 [2869]17:6 [2870]17:6 [2871]17:11 [2872]17:14 [2873]18:20 [2874]18:28 [2875]18:36 [2876]18:36 [2877]19:8-12 [2878]19:12 [2879]19:12 [2880]19:12-16 [2881]19:17 [2882]19:17 [2883]19:23-24 [2884]19:26 [2885]19:28 [2886]19:31 [2887]19:31 [2888]19:32-37 [2889]19:34 [2890]19:34 [2891]19:37 [2892]19:37 [2893]20:17 [2894]20:17 [2895]20:27 [2896]20:28 [2897]20:29 [2898]20:31 [2899]20:31 [2900]21:18 [2901]21:19 [2902]21:20 [2903]21:23 [2904]56 Acts [2905]1:3 [2906]1:9 [2907]1:10 [2908]1:10 [2909]1:10-11 [2910]1:11 [2911]1:11 [2912]1:11 [2913]1:15-20 [2914]2:1-4 [2915]2:5 [2916]2:9-10 [2917]2:14 [2918]2:15 [2919]2:16-33 [2920]2:17 [2921]2:17 [2922]2:17-18 [2923]2:17-18 [2924]2:22 [2925]2:22 [2926]2:22 [2927]2:30 [2928]2:36 [2929]3:1 [2930]3:5 [2931]3:13 [2932]3:19-21 [2933]4:25-30 [2934]4:27 [2935]4:27 [2936]5:31 [2937]5:39 [2938]5:40 [2939]6:1-6 [2940]6:15 [2941]7:6 [2942]7:38 [2943]7:38-41 [2944]7:39-40 [2945]7:39-40 [2946]7:51-52 [2947]7:53 [2948]7:55 [2949]7:59 [2950]7:59-60 [2951]7:59-60 [2952]8:9 [2953]8:9-24 [2954]8:9-24 [2955]8:18-21 [2956]8:21 [2957]8:26-40 [2958]8:26-40 [2959]8:28 [2960]8:30 [2961]8:32 [2962]8:33 [2963]9:1-31 [2964]9:2 [2965]9:3-8 [2966]9:11 [2967]9:43 [2968]10:9 [2969]10:14-15 [2970]10:38 [2971]12:2 [2972]12:15 [2973]12:23 [2974]13:6-11 [2975]13:8 [2976]13:17 [2977]13:47 [2978]14:10 [2979]14:15-17 [2980]15:1-31 [2981]15:5-29 [2982]15:20 [2983]16:3 [2984]16:16 [2985]16:25 [2986]17:21 [2987]17:23 [2988]17:24 [2989]17:32 [2990]19:1-7 [2991]19:2 [2992]19:4 [2993]19:5 [2994]19:9 [2995]19:23 [2996]20:29-30 [2997]21:11 [2998]21:23-26 [2999]22:11 [3000]23:6 [3001]23:8 [3002]26:18 [3003]26:22 [3004]26:26 [3005]27:35 [3006]28:2 [3007]28:3 Romans [3008]1:3 [3009]1:3 [3010]1:3-4 [3011]1:4 [3012]1:7 [3013]1:8 [3014]1:16-17 [3015]1:16-17 [3016]1:18 [3017]1:18 [3018]1:20 [3019]1:20 [3020]1:20 [3021]1:20 [3022]1:20-23 [3023]1:25 [3024]1:26 [3025]2:2 [3026]2:2 [3027]2:6 [3028]2:12-16 [3029]2:14 [3030]2:16 [3031]2:21 [3032]2:24 [3033]2:24 [3034]2:24 [3035]2:24 [3036]2:28 [3037]2:28-29 [3038]2:29 [3039]3:10 [3040]3:13 [3041]3:19 [3042]3:21-22 [3043]4 [3044]4:3 [3045]4:7 [3046]4:9 [3047]4:11 [3048]4:11 [3049]4:22 [3050]4:25 [3051]5:1 [3052]5:3 [3053]5:20 [3054]5:20 [3055]5:20 [3056]5:20 [3057]5:21 [3058]5:21 [3059]6:2 [3060]6:3-4 [3061]6:3-4 [3062]6:4 [3063]6:5 [3064]6:6 [3065]6:6 [3066]6:6 [3067]6:6 [3068]6:8 [3069]6:8 [3070]6:11 [3071]6:11 [3072]6:11 [3073]6:12-13 [3074]6:14-15 [3075]6:19-23 [3076]7:4 [3077]7:4 [3078]7:4-6 [3079]7:7 [3080]7:7 [3081]7:8 [3082]7:13 [3083]7:14 [3084]7:17 [3085]7:18 [3086]7:20 [3087]7:20 [3088]7:23 [3089]7:23 [3090]7:23 [3091]8:2 [3092]8:2-3 [3093]8:3 [3094]8:3 [3095]8:3 [3096]8:3 [3097]8:3 [3098]8:3 [3099]8:3 [3100]8:5 [3101]8:5-13 [3102]8:6 [3103]8:7 [3104]8:8 [3105]8:8 [3106]8:8-9 [3107]8:9 [3108]8:10 [3109]8:10 [3110]8:11 [3111]8:11 [3112]8:11 [3113]8:11-10:2 [3114]8:12-13 [3115]8:17 [3116]8:17-18 [3117]8:18 [3118]8:19 [3119]8:20 [3120]8:21 [3121]8:32 [3122]8:32 [3123]8:35 [3124]9:5 [3125]9:5 [3126]9:5 [3127]9:10-13 [3128]9:20 [3129]9:28 [3130]9:32-33 [3131]9:32-33 [3132]9:33 [3133]10:2-4 [3134]10:10 [3135]10:14-17 [3136]10:15 [3137]10:17 [3138]10:18 [3139]10:18 [3140]10:21 [3141]11:18-21 [3142]11:33 [3143]11:33 [3144]11:33 [3145]11:33 [3146]11:34 [3147]11:34 [3148]11:34 [3149]11:34 [3150]11:34-35 [3151]11:34-35 [3152]12:1 [3153]12:1 [3154]12:9 [3155]12:9 [3156]12:10 [3157]12:12 [3158]12:12 [3159]12:12 [3160]12:15 [3161]12:16 [3162]12:17 [3163]12:17 [3164]12:18 [3165]12:19 [3166]12:19 [3167]12:19 [3168]12:19 [3169]12:19 [3170]13:1 [3171]13:1 [3172]13:4 [3173]13:4 [3174]13:6 [3175]13:8 [3176]13:9 [3177]13:9 [3178]14:17 [3179]14:23 [3180]14:23 [3181]15 [3182]15:12 [3183]16 [3184]16:16 1 Corinthians [3185]1:3 [3186]1:3 [3187]1:10 [3188]1:10 [3189]1:11-12 [3190]1:12-15 [3191]1:14 [3192]1:16 [3193]1:17 [3194]1:18 [3195]1:19 [3196]1:19 [3197]1:20 [3198]1:20 [3199]1:20 [3200]1:21 [3201]1:21 [3202]1:22 [3203]1:23 [3204]1:23 [3205]1:24 [3206]1:25 [3207]1:25 [3208]1:27 [3209]1:27 [3210]1:27 [3211]1:27 [3212]1:27 [3213]1:27 [3214]1:29 [3215]1:31 [3216]2:2 [3217]2:6-7 [3218]2:7 [3219]2:8 [3220]2:8 [3221]2:9 [3222]2:11 [3223]2:11 [3224]2:11 [3225]2:11 [3226]2:14 [3227]2:14 [3228]3:1 [3229]3:3-4 [3230]3:6-9 [3231]3:10 [3232]3:10 [3233]3:11 [3234]3:16 [3235]3:16 [3236]3:16 [3237]3:17 [3238]3:18 [3239]3:18 [3240]3:19 [3241]3:19 [3242]3:19-20 [3243]3:21 [3244]3:21-22 [3245]3:22 [3246]3:23 [3247]3:25 [3248]4:5 [3249]4:5 [3250]4:7 [3251]4:9 [3252]4:15 [3253]5:1 [3254]5:4-5 [3255]5:5 [3256]5:5 [3257]5:7 [3258]5:7 [3259]5:7 [3260]5:10 [3261]5:10 [3262]5:10 [3263]5:11 [3264]5:13 [3265]5:13 [3266]5:13 [3267]6:2-3 [3268]6:3 [3269]6:3 [3270]6:11 [3271]6:13 [3272]6:14 [3273]6:15 [3274]6:15 [3275]6:15 [3276]6:19 [3277]6:20 [3278]6:20 [3279]6:20 [3280]6:20 [3281]7:3 [3282]7:7-8 [3283]7:9 [3284]7:10 [3285]7:10-11 [3286]7:13 [3287]7:14 [3288]7:14 [3289]7:14 [3290]7:20 [3291]7:27 [3292]7:29 [3293]7:29 [3294]7:29 [3295]7:31 [3296]7:31 [3297]7:34 [3298]7:34-35 [3299]7:39 [3300]7:39 [3301]7:39-40 [3302]8 [3303]8:2 [3304]8:4 [3305]8:4 [3306]8:5 [3307]8:5 [3308]8:5 [3309]8:5 [3310]8:6 [3311]8:10 [3312]8:10 [3313]9:1 [3314]9:7 [3315]9:9 [3316]9:9 [3317]9:9-10 [3318]9:10 [3319]9:13 [3320]9:13-14 [3321]9:15 [3322]9:16 [3323]9:19 [3324]9:20 [3325]9:20 [3326]9:22 [3327]9:22 [3328]9:22 [3329]9:22 [3330]9:25 [3331]10:2 [3332]10:4 [3333]10:4 [3334]10:4 [3335]10:4 [3336]10:4 [3337]10:6 [3338]10:6 [3339]10:6 [3340]10:7 [3341]10:7 [3342]10:7-10 [3343]10:11 [3344]10:11 [3345]10:11 [3346]10:14 [3347]10:19 [3348]10:21 [3349]10:23 [3350]10:25-27 [3351]10:27-29 [3352]10:28 [3353]10:32-33 [3354]11:1-16 [3355]11:3 [3356]11:3 [3357]11:3-16 [3358]11:4 [3359]11:5 [3360]11:5 [3361]11:5-6 [3362]11:7 [3363]11:7 [3364]11:9 [3365]11:10 [3366]11:10 [3367]11:10 [3368]11:10 [3369]11:10 [3370]11:14 [3371]11:14 [3372]11:16 [3373]11:18 [3374]11:18 [3375]11:18-19 [3376]11:19 [3377]11:19 [3378]11:19 [3379]11:19 [3380]11:19 [3381]11:19 [3382]11:19 [3383]11:19 [3384]11:23-29 [3385]11:25 [3386]12:1 [3387]12:1-11 [3388]12:4-11 [3389]12:4-12 [3390]12:8 [3391]12:8-11 [3392]12:12-30 [3393]12:23 [3394]12:26 [3395]12:31 [3396]13 [3397]13:1 [3398]13:3 [3399]13:12 [3400]13:13 [3401]14 [3402]14 [3403]14:15 [3404]14:20 [3405]14:21 [3406]14:25 [3407]14:26 [3408]14:32 [3409]14:34 [3410]14:34-35 [3411]14:34-35 [3412]15:3 [3413]15:3 [3414]15:3 [3415]15:3 [3416]15:3-4 [3417]15:3-4 [3418]15:4 [3419]15:4 [3420]15:8 [3421]15:11 [3422]15:11 [3423]15:12 [3424]15:12 [3425]15:12 [3426]15:12-18 [3427]15:13-18 [3428]15:14 [3429]15:17 [3430]15:18 [3431]15:19 [3432]15:21 [3433]15:21 [3434]15:22 [3435]15:23 [3436]15:24-25 [3437]15:25 [3438]15:25 [3439]15:26 [3440]15:27 [3441]15:27 [3442]15:27-28 [3443]15:29 [3444]15:29 [3445]15:29 [3446]15:30 [3447]15:31 [3448]15:32 [3449]15:32 [3450]15:35 [3451]15:35 [3452]15:36 [3453]15:37 [3454]15:37-38 [3455]15:37-38 [3456]15:38 [3457]15:38 [3458]15:39 [3459]15:39 [3460]15:39-41 [3461]15:40 [3462]15:41 [3463]15:41 [3464]15:41 [3465]15:41 [3466]15:42 [3467]15:42 [3468]15:42-43 [3469]15:42-43 [3470]15:42-44 [3471]15:44 [3472]15:44-45 [3473]15:45 [3474]15:45 [3475]15:45 [3476]15:45 [3477]15:45 [3478]15:45 [3479]15:45 [3480]15:46 [3481]15:46 [3482]15:46 [3483]15:46 [3484]15:46 [3485]15:47 [3486]15:47 [3487]15:47 [3488]15:47 [3489]15:48 [3490]15:48 [3491]15:49 [3492]15:50 [3493]15:50 [3494]15:50 [3495]15:50 [3496]15:50 [3497]15:50 [3498]15:50 [3499]15:50 [3500]15:51-52 [3501]15:51-53 [3502]15:52 [3503]15:52 [3504]15:52 [3505]15:52 [3506]15:52 [3507]15:52 [3508]15:53 [3509]15:53 [3510]15:53 [3511]15:53 [3512]15:53 [3513]15:53 [3514]15:53 [3515]15:53 [3516]15:54 [3517]15:54-56 [3518]15:55 [3519]15:55 [3520]15:55 [3521]15:55 [3522]16:20 2 Corinthians [3523]1:3 [3524]1:3 [3525]1:8 [3526]1:21-22 [3527]1:22 [3528]2:10 [3529]3:6 [3530]3:6 [3531]3:7 [3532]3:7-8 [3533]3:13 [3534]3:14 [3535]3:15 [3536]3:16 [3537]3:18 [3538]3:18 [3539]4:4 [3540]4:4 [3541]4:4 [3542]4:6 [3543]4:6 [3544]4:7 [3545]4:7 [3546]4:7 [3547]4:8 [3548]4:8-12 [3549]4:10 [3550]4:10 [3551]4:10 [3552]4:10 [3553]4:10 [3554]4:11 [3555]4:11 [3556]4:14 [3557]4:14 [3558]4:14 [3559]4:16 [3560]4:16 [3561]4:16 [3562]4:16 [3563]4:16-18 [3564]4:17-18 [3565]5:1 [3566]5:1 [3567]5:2-3 [3568]5:2-3 [3569]5:3 [3570]5:4 [3571]5:4 [3572]5:4 [3573]5:4 [3574]5:4 [3575]5:5 [3576]5:5 [3577]5:5 [3578]5:5 [3579]5:6 [3580]5:6-7 [3581]5:8 [3582]5:8 [3583]5:9-10 [3584]5:10 [3585]5:10 [3586]5:10 [3587]5:10 [3588]5:10 [3589]5:17 [3590]5:17 [3591]5:17 [3592]5:17 [3593]6:7 [3594]6:14 [3595]6:14 [3596]6:16 [3597]6:17 [3598]7:1 [3599]7:5 [3600]7:5 [3601]10:4 [3602]10:13 [3603]11:2 [3604]11:3 [3605]11:13 [3606]11:14 [3607]11:14 [3608]11:14 [3609]11:14 [3610]11:14-15 [3611]11:23 [3612]12:2-4 [3613]12:4 [3614]12:4 [3615]12:5 [3616]12:7-8 [3617]12:9 [3618]12:9 [3619]12:9 [3620]12:9 [3621]12:10 [3622]13:1 [3623]13:1 [3624]13:1 [3625]13:1 [3626]13:2 [3627]13:10 [3628]13:12 Galatians [3629]1 [3630]1:1 [3631]1:1 [3632]1:1 [3633]1:6 [3634]1:6-7 [3635]1:6-7 [3636]1:6-9 [3637]1:7 [3638]1:7 [3639]1:8 [3640]1:8 [3641]1:8 [3642]1:8 [3643]1:8 [3644]1:8 [3645]1:8 [3646]1:8-9 [3647]1:10 [3648]1:11-24 [3649]1:13 [3650]1:15-16 [3651]1:18 [3652]1:24 [3653]2:1-2 [3654]2:2 [3655]2:2 [3656]2:3 [3657]2:3-4 [3658]2:4 [3659]2:4 [3660]2:4-5 [3661]2:9 [3662]2:9 [3663]2:9-10 [3664]2:10 [3665]2:12 [3666]2:12 [3667]2:12-13 [3668]2:13-14 [3669]2:14 [3670]2:16 [3671]2:16 [3672]2:18 [3673]2:19 [3674]3 [3675]3:1 [3676]3:6 [3677]3:6 [3678]3:6-8 [3679]3:7 [3680]3:8 [3681]3:9 [3682]3:9 [3683]3:11 [3684]3:13 [3685]3:13 [3686]3:13 [3687]3:13 [3688]3:13 [3689]3:13 [3690]3:13 [3691]3:15 [3692]3:15 [3693]3:15-4:3 [3694]3:16 [3695]3:16 [3696]3:16 [3697]3:16 [3698]3:19 [3699]3:22 [3700]3:26 [3701]3:27 [3702]3:27 [3703]3:29 [3704]4 [3705]4:3 [3706]4:3 [3707]4:4 [3708]4:4 [3709]4:4 [3710]4:5 [3711]4:5 [3712]4:6 [3713]4:8 [3714]4:8-9 [3715]4:9 [3716]4:9 [3717]4:10 [3718]4:19 [3719]4:21-26 [3720]4:22 [3721]4:24 [3722]4:26 [3723]4:26 [3724]4:31 [3725]5:1 [3726]5:1 [3727]5:1 [3728]5:2 [3729]5:5 [3730]5:6 [3731]5:6 [3732]5:7 [3733]5:10 [3734]5:11 [3735]5:12 [3736]5:12 [3737]5:14 [3738]5:16 [3739]5:17 [3740]5:17 [3741]5:19 [3742]5:19-21 [3743]5:20 [3744]5:21 [3745]5:26 [3746]6:2 [3747]6:7 [3748]6:7 [3749]6:9 [3750]6:9 [3751]6:9 [3752]6:10 [3753]6:14 [3754]6:17 [3755]6:17 Ephesians [3756]1:9-10 [3757]1:10 [3758]1:10 [3759]1:12 [3760]1:13 [3761]1:14 [3762]1:17 [3763]1:17 [3764]1:18 [3765]1:18 [3766]1:19-22 [3767]1:23 [3768]2:1-2 [3769]2:2 [3770]2:3 [3771]2:3 [3772]2:3 [3773]2:3 [3774]2:3 [3775]2:10 [3776]2:10 [3777]2:10 [3778]2:11-12 [3779]2:12 [3780]2:13 [3781]2:14 [3782]2:15 [3783]2:15-16 [3784]2:16 [3785]2:17 [3786]2:17-20 [3787]2:20 [3788]2:20 [3789]2:20-21 [3790]3:8-9 [3791]3:10 [3792]3:14 [3793]3:17 [3794]4:4-6 [3795]4:5 [3796]4:5 [3797]4:5 [3798]4:5 [3799]4:8 [3800]4:8 [3801]4:9 [3802]4:11 [3803]4:16 [3804]4:22 [3805]4:22 [3806]4:22 [3807]4:22-24 [3808]4:25 [3809]4:25-32 [3810]4:26 [3811]4:26 [3812]4:26 [3813]4:26 [3814]4:27 [3815]4:30 [3816]4:30 [3817]4:31 [3818]5:5 [3819]5:5 [3820]5:8 [3821]5:11 [3822]5:11-12 [3823]5:18 [3824]5:19 [3825]5:22 [3826]5:23 [3827]5:23 [3828]5:24 [3829]5:25 [3830]5:28 [3831]5:29 [3832]5:31-32 [3833]5:31-32 [3834]5:31-32 [3835]5:32 [3836]5:32 [3837]6:1 [3838]6:2 [3839]6:4 [3840]6:11 [3841]6:12 [3842]6:12 [3843]6:12 [3844]6:12 [3845]6:12 [3846]6:12 [3847]6:14-17 [3848]6:17 [3849]6:18 [3850]6:18 [3851]6:19-20 Philippians [3852]1:10 [3853]1:14-17 [3854]1:18 [3855]1:23 [3856]1:23 [3857]1:29-30 [3858]2:3 [3859]2:6 [3860]2:6 [3861]2:6-7 [3862]2:8 [3863]2:8 [3864]2:8 [3865]2:15 [3866]2:17 [3867]3:1-2 [3868]3:4-6 [3869]3:5 [3870]3:7 [3871]3:8 [3872]3:8 [3873]3:9 [3874]3:11-12 [3875]3:12 [3876]3:15 [3877]3:19 [3878]3:20 [3879]3:20 [3880]3:20 [3881]3:20-21 [3882]3:20-21 [3883]3:21 [3884]3:21 [3885]4:3 [3886]4:6-7 [3887]4:8 Colossians [3888]1:5-6 [3889]1:15 [3890]1:15 [3891]1:15 [3892]1:15 [3893]1:15 [3894]1:16 [3895]1:16 [3896]1:19 [3897]1:20 [3898]1:21 [3899]1:21 [3900]1:22 [3901]1:24 [3902]2:8 [3903]2:8 [3904]2:8 [3905]2:9 [3906]2:11 [3907]2:12 [3908]2:12 [3909]2:13 [3910]2:13 [3911]2:14-15 [3912]2:14-15 [3913]2:16-17 [3914]2:18 [3915]2:18-19 [3916]2:20 [3917]2:20 [3918]2:20 [3919]2:21 [3920]2:22 [3921]2:23 [3922]3:1-2 [3923]3:3 [3924]3:3 [3925]3:4 [3926]3:5 [3927]3:5 1 Thessalonians [3928]1:9-10 [3929]1:9-10 [3930]2:15 [3931]2:19 [3932]3:13 [3933]4:3-4 [3934]4:4 [3935]4:5 [3936]4:8 [3937]4:11 [3938]4:13 [3939]4:13-17 [3940]4:13-17 [3941]4:15-17 [3942]4:15-17 [3943]4:16 [3944]4:16 [3945]4:16 [3946]4:16-17 [3947]4:17 [3948]4:17 [3949]5:1-3 [3950]5:17 [3951]5:18 [3952]5:19-20 [3953]5:21 [3954]5:23 [3955]5:23 [3956]5:23 [3957]5:23 [3958]5:26 2 Thessalonians [3959]1:4 [3960]1:6-8 [3961]1:8 [3962]1:8-9 [3963]1:9 [3964]2:1-7 [3965]2:3-4 [3966]2:4 [3967]2:8-10 [3968]2:9 [3969]2:10 [3970]2:10-12 [3971]2:11 [3972]2:13 [3973]3:6-12 [3974]3:10 1 Timothy [3975]1:4 [3976]1:4 [3977]1:4 [3978]1:4 [3979]1:16 [3980]1:17 [3981]1:18 [3982]1:19 [3983]1:20 [3984]1:20 [3985]2:1 [3986]2:2 [3987]2:5 [3988]2:5 [3989]2:5 [3990]2:5 [3991]2:8 [3992]2:8 [3993]2:8 [3994]2:9 [3995]2:9-10 [3996]2:11-12 [3997]3:1 [3998]3:16 [3999]4:1 [4000]4:1-3 [4001]4:3 [4002]4:3 [4003]5:3 [4004]5:9 [4005]5:10 [4006]5:17 [4007]5:21 [4008]5:22 [4009]5:23 [4010]6:3-4 [4011]6:10 [4012]6:10 [4013]6:13 [4014]6:13 [4015]6:14-15 [4016]6:16 [4017]6:16 [4018]6:16 [4019]6:20 [4020]6:20 2 Timothy [4021]1:7 [4022]1:8 [4023]1:14 [4024]1:15 [4025]1:15 [4026]1:15 [4027]1:16-18 [4028]1:17 [4029]1:18 [4030]1:18 [4031]2:1 [4032]2:2 [4033]2:2 [4034]2:3 [4035]2:8 [4036]2:11 [4037]2:12 [4038]2:14 [4039]2:17 [4040]2:17 [4041]2:19 [4042]3:8 [4043]4:1-4 [4044]4:6 [4045]4:8 [4046]4:8 [4047]4:13 [4048]4:13 [4049]4:14 [4050]4:19 Titus [4051]1:12 [4052]1:12 [4053]1:15 [4054]3:1 [4055]3:9 [4056]3:10 [4057]3:10-11 [4058]3:10-11 [4059]3:14 Hebrews [4060]1:3 [4061]1:5 [4062]1:14 [4063]2:2 [4064]2:5-9 [4065]2:6-9 [4066]4:12 [4067]4:13 [4068]4:15 [4069]5:5-10 [4070]5:7 [4071]5:8 [4072]5:10 [4073]7:1-3 [4074]7:1-3 [4075]7:10 [4076]7:15 [4077]7:17 [4078]8:8-13 [4079]8:11 [4080]9:8 [4081]9:14 [4082]9:19 [4083]10:22 [4084]10:24 [4085]10:26-27 [4086]10:29 [4087]10:30 [4088]10:30 [4089]10:35 [4090]11:4 [4091]11:5 [4092]11:5 [4093]11:7 [4094]11:9 [4095]11:26 [4096]11:32-38 [4097]12:3 [4098]12:5-6 [4099]13:2 [4100]13:10 [4101]13:10-13 James [4102]1:13 [4103]1:22 [4104]2:23 [4105]2:23 [4106]3:1 [4107]3:8 [4108]5:12 [4109]5:16 [4110]5:16 [4111]5:17-18 1 Peter [4112]1:1 [4113]1:11 [4114]2:4 [4115]2:4-5 [4116]2:4-8 [4117]2:5 [4118]2:8 [4119]2:10 [4120]2:13 [4121]2:20 [4122]2:22 [4123]3:1-6 [4124]3:3 [4125]3:7 [4126]3:9 [4127]3:9 [4128]3:18-20 [4129]3:19 [4130]3:19 [4131]3:20 [4132]3:21 [4133]4:8 [4134]4:12 [4135]5:14 2 Peter [4136]1:4 [4137]1:9 [4138]2:1 [4139]2:5 [4140]2:6-9 [4141]3:10 1 John [4142]1:1 [4143]1:1 [4144]1:1 [4145]1:1 [4146]1:2 [4147]1:3 [4148]1:5 [4149]2:19 [4150]2:22 [4151]3:2 [4152]3:9 [4153]3:15 [4154]3:16 [4155]3:20 [4156]4:1-3 [4157]4:2-3 [4158]4:3 [4159]4:3 [4160]4:3 [4161]4:3 [4162]4:12 [4163]4:15 [4164]4:18 [4165]5:1 [4166]5:6 [4167]5:7 [4168]5:7 [4169]5:7 [4170]5:7 [4171]5:7 [4172]5:12 [4173]5:16-17 [4174]5:18 [4175]5:21 3 John [4176]1:8 Revelation [4177]1:7 [4178]1:7 [4179]1:7 [4180]1:8 [4181]1:10 [4182]1:13 [4183]1:13 [4184]1:16 [4185]1:16 [4186]2:4 [4187]2:6 [4188]2:7 [4189]2:7 [4190]2:10 [4191]2:10 [4192]2:11 [4193]2:12 [4194]2:13 [4195]2:14 [4196]2:14-15 [4197]2:17 [4198]2:20 [4199]2:24 [4200]2:26-27 [4201]2:27 [4202]2:29 [4203]3:2 [4204]3:4 [4205]3:5 [4206]3:6 [4207]3:10 [4208]3:13 [4209]3:17 [4210]3:19 [4211]3:21 [4212]3:21 [4213]3:21 [4214]4:4 [4215]4:8 [4216]5:9 [4217]6:2 [4218]6:9 [4219]6:9 [4220]6:9 [4221]6:9-10 [4222]6:9-11 [4223]6:10 [4224]6:13 [4225]6:14 [4226]7:14 [4227]7:17 [4228]8:3-4 [4229]10:1 [4230]11:3 [4231]12:9 [4232]12:9 [4233]12:10 [4234]14:3 [4235]14:4 [4236]14:4 [4237]16 [4238]17 [4239]17:6 [4240]17:14 [4241]18 [4242]18:2 [4243]18:4 [4244]19:4 [4245]19:15 [4246]19:21 [4247]20:2 [4248]20:3 [4249]20:4-6 [4250]20:10 [4251]20:11 [4252]20:12-14 [4253]20:13-15 [4254]21:1 [4255]21:1 [4256]21:2 [4257]21:4 [4258]21:6 [4259]21:6 [4260]21:8 [4261]21:10-23 [4262]22:1 [4263]22:13 [4264]22:14 [4265]22:15 [4266]22:17 [4267]22:18-19 Tobit [4268]12:12 Wisdom of Solomon [4269]1:1 [4270]1:1 [4271]1:6 [4272]2:12 Baruch [4273]6:3 Susanna [4274]1:32 Bel and the Dragon [4275]1:1852 1 Maccabees [4276]2:41 [4277]10:20 2 Maccabees [4278]12:40-45 2 Esdras [4279]15:1 __________________________________________________________________ Index of Greek Words and Phrases * aer: [4280]1 * agape: [4281]1 [4282]2 * agenealogeton: [4283]1 * akeraioi: [4284]1 * alla gar: [4285]1 * alla gar: [4286]1 * allegoroumena: [4287]1 * ametor: [4288]1 * anabasin eis ton ouranon: [4289]1 * anepausen: [4290]1 * aner epithumion: [4291]1 * anabibazon: [4292]1 * anakephalaiosasthai: [4293]1 * analusai: [4294]1 * andrapodistes: [4295]1 * apator: [4296]1 * apoikiai: [4297]1 * argon: [4298]1 * arche: [4299]1 * archontes: [4300]1 * aschemonei: [4301]1 * aphosiousthai: [4302]1 * hamartias: [4303]1 * hamartolou: [4304]1 * haphe: [4305]1 * anthos: [4306]1 * angelos Kuriou: [4307]1 * agnostos: [4308]1 * andres duo: [4309]1 * anthropos: [4310]1 * ano: [4311]1 * arate: [4312]1 * egennesa: [4313]1 * egegertai: [4314]1 * engastrimuthoi: [4315]1 * engastrimuthon: [4316]1 * ek gastros pro heosphorou egennesa se: [4317]1 * ekenose: [4318]1 * ekdusamenoi: [4319]1 * ekleipei: [4320]1 * ektos phrenon: [4321]1 * elalesa humin: [4322]1 * elalesan hoi prophetai: [4323]1 * embruosphaktes: [4324]1 * en: [4325]1 * en heorte phasek: [4326]1 * en homoiomati sarkos hamartias: [4327]1 * en te hesperine phulake: [4328]1 * en te deutera phulake, kai en te trite phulake: [4329]1 * en te polei taute: [4330]1 * en to oiko mou heuresan me: [4331]1 * endechetai: [4332]1 * endusamenoi: [4333]1 * enoptromanteia: [4334]1 * exestraptai: [4335]1 * exomologesis: [4336]1 * exouthenein: [4337]1 * epi pokon: [4338]1 * ep' eschaton hemeron: [4339]1 * eperchomene: [4340]1 * eperchomenos: [4341]1 * epithumetikon: [4342]1 * heteron: [4343]1 * hetairoi: [4344]1 * ektroma: [4345]1 * elabe: [4346]1 * emprosthen ton angelon tou Theou: [4347]1 * emprosthen tou Theou: [4348]1 * esphaxe ta eautes thumata: [4349]1 * esosen: [4350]1 * echomen: [4351]1 [4352]2 * echomen: [4353]1 [4354]2 * hena: [4355]1 * eremesis: [4356]1 * he meter autou, kai adelphoi autou: [4357]1 * he parthenos: [4358]1 * he taphe autou ertai ek tou mesou: [4359]1 * hegemonikon: [4360]1 * iamata: [4361]1 * iaomai: [4362]1 * idious: [4363]1 * ierasthai: [4364]1 * isangeloi: [4365]1 * ischusas: [4366]1 * himatia: [4367]1 * hina katargethe to soma tes hamartias: [4368]1 * ho erchomenos: [4369]1 * ho eschatos 'Adam: [4370]1 * ho eschatos Kurios: [4371]1 * ho hiereus ho Christos: [4372]1 * ho Theos: [4373]1 * ho de 'Akulas kai Theodotion phasi. Semeiosis tou Thau epi ta metopa, k.t.l: [4374]1 * ho luchnos ho kaiomenos kai phainon: [4375]1 * ho pater: [4376]1 [4377]2 * ho protos anthropos ek ges choikhos, ho deuteros Kurios ex ouranou: [4378]1 * hoti emoi hoi huioit 'Israel oiketai eisin, paides mou houtoi eisin hous exegagon ek ges Aiguptou: [4379]1 * ophis: [4380]1 * ho echei: [4381]1 * ho dokei echein: [4382]1 * honos: [4383]1 * hote: [4384]1 * hudatos zontos: [4385]1 * hudatos zoes: [4386]1 * humon: [4387]1 * huperonchos: [4388]1 * hupomeno: [4389]1 * hos aspis par' echidnes ion danizomene: [4390]1 * 'Adikemata en soi: [4391]1 * 'Aeinous: [4392]1 * 'Akolouthia ton exomolougoumenon: [4393]1 * 'Anatole ex hups;ous: [4394]1 * 'Apangellon eis anthropous ton Christon autou: [4395]1 * 'Arche: [4396]1 * 'Exereuxato he kardia mou logon agathon: [4397]1 * 'Epoptai: [4398]1 * 'Iesoun: [4399]1 [4400]2 * 'Iesous Christos Theou Uios Soter: [4401]1 * Allos houtos Erakles: [4402]1 * Elsune eis ten metera: [4403]1 * Era: [4404]1 * Oti logon suntetmemenon Kurios poiesei en te oikoumene hole: [4405]1 * rhizousi: [4406]1 * rhope zugou: [4407]1 * helaune eis ten metera: [4408]1 * Amaxobioi: [4409]1 * E 'Arche: [4410]1 * A: [4411]1 * Aion teleios: [4412]1 * Haireseis .: [4413]1 * Aima gar anthropois perikardion esti noema: [4414]1 * Ainos: [4415]1 * Ause: [4416]1 * Alla kerdei kai sophia dedetai etrapen kai kakeinon haganori mistho chrusos en chersin phaneis andr ek thanatou komisai ede alokota; chersi d' ara Kronion rhipsais di amphoin ampnoan sternon kathelen okeos, aithon de keraunos eneskimpsen moron: [4417]1 * B: [4418]1 * Gnosis: [4419]1 * Gunaikes plousiai anastete, kai akousate tes phones mou; thugateres en elpidi eisakousate logous mou. Emeras eniautou mneian poiesasthe en odune met' elpidos.: [4420]1 * Dikaios hos phoinix anthesei: [4421]1 * Ei oude en to 'Israel toiauten pistin euren, k.t.l: [4422]1 * Zeus: [4423]1 * Theatron egenethemen to kosmo--kai angelois kai anthropois: [4424]1 * Theos: [4425]1 [4426]2 * IChThUS: [4427]1 [4428]2 * Kan te pros 'Ioannen echoi...alla meta parrhesias: [4429]1 * Kosmos: [4430]1 [4431]2 * Kuro: [4432]1 [4433]2 [4434]3 * Kurie, chaire: [4435]1 * Kai epi to onomati autou ethne elpiousin: [4436]1 * Kai ephuteusa ampelon Sorek: [4437]1 * Kai iston rhema paidos autou: [4438]1 * Kai ten metabolen hodon ano kato, ton te kosmon ginesthai kata tauten, k.t.l: [4439]1 * Kosmokrator: [4440]1 * Kronos: [4441]1 * Kurio: [4442]1 [4443]2 * Logos prophorikos: [4444]1 * NOUS: [4445]1 * Naue: [4446]1 * Nous: [4447]1 * Xulon eis ton arton autou: [4448]1 * Ou poieseis en aute pan ergon sou: [4449]1 * Panstratia pansudie: [4450]1 * Pneuma prosopou hemon Christos Kurios: [4451]1 * Pnoen: [4452]1 * Proarche: [4453]1 * Sarx: [4454]1 * Sarapis: [4455]1 * Sepphora: [4456]1 * Sibune; hoplon dorati paraplesion: [4457]1 * Skoteinos: [4458]1 * Sophia: [4459]1 * Ta archaia ethe krateito.: [4460]1 * Texetai he damalis, kai erousin--ou tetoken: [4461]1 * Tis he oikonomia tou musteriou tou apokekrummenou apo ton aionon en to Theo: [4462]1 * To dokein: [4463]1 * Teletos: [4464]1 * Tou patros to paidion: [4465]1 * Touto proton pie, tachu poiei: [4466]1 * Trichos diastematikon: [4467]1 * Philetos: [4468]1 * Chrestos: [4469]1 * Christos: [4470]1 * O, Ps, Ch, Ph, U, T: [4471]1 * aiteite, kai dothesetai, humin: [4472]1 * hairetikoi: [4473]1 * ahiresis: [4474]1 * hairesis: [4475]1 * autexousios: [4476]1 * aklerotes: [4477]1 * gnostos: [4478]1 * graus: [4479]1 * gune: [4480]1 [4481]2 [4482]3 * gunaika: [4483]1 * gunaikas: [4484]1 * gunaikes erchomenai apo theas, deute: [4485]1 * deka: [4486]1 * delosis: [4487]1 * daemon: [4488]1 * daimon: [4489]1 * daio: [4490]1 * daimonia: [4491]1 * deute kai dialechthomen, legei Kurios: [4492]1 * diabolos: [4493]1 [4494]2 * dioti heleos thelo e thusian: [4495]1 * di' hemeron tessarakonta optanomenos autois: [4496]1 * di' autoi: [4497]1 * diatheken: [4498]1 * dialechthomen: [4499]1 * diallachthomen: [4500]1 * diamastugosis: [4501]1 * diamerismon: [4502]1 [4503]2 * ei tuchoi eiper ara: [4504]1 * eidopoiethen: [4505]1 * eidos ouk axion turannidos: [4506]1 * euangelion: [4507]1 * eudokesen ho Theos: [4508]1 * eusebeias: [4509]1 * eucharisteia: [4510]1 * zeo: [4511]1 * theein: [4512]1 [4513]2 * thumata: [4514]1 * theoi: [4515]1 [4516]2 [4517]3 [4518]4 [4519]5 * theleias: [4520]1 * theleia: [4521]1 * thumikon: [4522]1 * thumos: [4523]1 * i: [4524]1 * kakosis: [4525]1 * kato Sophia: [4526]1 [4527]2 * kopous moi medeis parecheto: [4528]1 * kosmon: [4529]1 * kosmos: [4530]1 * kai hetoimon einai tou poreuesthai meta Kuriou Theou sou: [4531]1 * kai eis to hesperas didosi trophen: [4532]1 * kai ou thusian: [4533]1 * kai ou lepse di' auton hamartian: [4534]1 * kai tes ges: [4535]1 * kai ton ethnon ouk estin aner met' emou: [4536]1 * kai ton malista epi Romes lampron: [4537]1 * kathaper apo Kuriou Pneumatos: [4538]1 * kakia: [4539]1 * kalos poieite: [4540]1 * katekrine ten hamartian en te sarki: [4541]1 * kataballein: [4542]1 * katargeo: [4543]1 * katargethe: [4544]1 * katastesetai eis krisin: [4545]1 * klesin: [4546]1 [4547]2 [4548]3 * koiasthai: [4549]1 * koinousthai: [4550]1 * krupso: [4551]1 * krisin: [4552]1 [4553]2 * kunikos: [4554]1 * legete: [4555]1 * legonta heauton Christon basilea einai: [4556]1 * lego: [4557]1 * logos: [4558]1 [4559]2 * lukoi harpages probaton kodiois enkekrummenoi, andrapodistoi te kai psuchagogoi euglossoi, kleptontes men aphanos, k.t.l: [4560]1 * leipsana chronou: [4561]1 * logikon: [4562]1 * machairan: [4563]1 [4564]2 * me theomachein: [4565]1 * matheseis anamneseis: [4566]1 * metanoia: [4567]1 * metensomatosis: [4568]1 * mede: [4569]1 * medeni: [4570]1 * moi: [4571]1 * monarchia: [4572]1 [4573]2 * monarchia (: [4574]1 * nun gar: [4575]1 * neurospaston: [4576]1 * noos: [4577]1 * nomikoi: [4578]1 * numpholeptous: [4579]1 * xenia to basilei: [4580]1 * xenion: [4581]1 * xulon: [4582]1 * oikonomia: [4583]1 [4584]2 [4585]3 [4586]4 * oikonumia: [4587]1 * hoi epouranioi: [4588]1 * oidas: [4589]1 * ou kata Christon: [4590]1 * ouk ego, all' ho Kurios: [4591]1 * ouranon: [4592]1 * houto ton pragmaton echouso: [4593]1 * oi ptochoi: [4594]1 * paredos: [4595]1 * pater: [4596]1 * penetes: [4597]1 * pan pneuma ho luei ton 'Iesoun: [4598]1 * pan pneuma ho me homologei: [4599]1 * pantokrator: [4600]1 * para to aer kath' huperthesin Era: [4601]1 * paragraphe: [4602]1 * paraskeuai: [4603]1 * parthenos: [4604]1 * pater: [4605]1 * patronumikos: [4606]1 * peri nekron: [4607]1 * peristera: [4608]1 * perpereuetai: [4609]1 * plen hosa poiethesetai pase psuche: [4610]1 * pneuma: [4611]1 * pneuma prosopou hemon Christos Kurios: [4612]1 * pou he dike sou, thanate: [4613]1 * pou to kentnon sou, hade: [4614]1 * politeuma: [4615]1 * pros plesmonen tes sarkos: [4616]1 * prosopon: [4617]1 * proton: [4618]1 * probole: [4619]1 [4620]2 [4621]3 [4622]4 * probolai: [4623]1 * prosopolepsia: [4624]1 * prototokos pases ktiseos: [4625]1 * puthonikos: [4626]1 * sarx hamartias: [4627]1 * sarx: [4628]1 * sun to pisto 'Abraam: [4629]1 * soma: [4630]1 * soma psuchikon: [4631]1 * seiesthai: [4632]1 * seisthai: [4633]1 * skeuos ti hos othonen megalen: [4634]1 * skene: [4635]1 * sou: [4636]1 * sophos architekton: [4637]1 * su: [4638]1 * summisoumenon: [4639]1 * sunetelesan adikian ex haireseos auton: [4640]1 * sunetelesan adikian exaireseos auton: [4641]1 * sunetmethnsan: [4642]1 * suntalaiporon: [4643]1 * tas aparchas: [4644]1 * ten diasporan ton Ellenon: [4645]1 * ten phuseos aphosiosin: [4646]1 * to hegemonikon: [4647]1 * to humeteron, t: [4648]1 * to 'Apostolikon: [4649]1 * to Euangelion: [4650]1 * to autexousion: [4651]1 * to keras: [4652]1 * tote eplerothe to rhethen dia Ieremiou tou prophetou, k.t.l: [4653]1 * tes anenkleseos: [4654]1 * tes hamartias: [4655]1 * tes ano kleseos: [4656]1 * ton apiston: [4657]1 * ton apiston tou aionos toutou: [4658]1 * ton malista epi Romes lampron: [4659]1 * to Christo mou Kurio: [4660]1 * to euchesthai huper ton nekron: [4661]1 * to ta panta ktisanti: [4662]1 * tais phresi: [4663]1 * tauron: [4664]1 * tacheos: [4665]1 * tachu: [4666]1 * tachu pie: [4667]1 * tachu poiei: [4668]1 * tois hupomenonsi: [4669]1 * tou aionos toutou: [4670]1 * huioi tou upsistou: [4671]1 * phobos Theou: [4672]1 * phailone: [4673]1 * pheu: [4674]1 [4675]2 * philoumene: [4676]1 * phoresomen: [4677]1 [4678]2 * phoresomen: [4679]1 * chronos: [4680]1 * pselaphesate me kai idete: [4681]1 * psuche: [4682]1 [4683]2 * psuchagogos: [4684]1 * psuchagogoi: [4685]1 * psuchikos de anthropos ou dechetai ta tou Pneumatos tou Theou: [4686]1 * psuchikos: [4687]1 * psuchiko: [4688]1 __________________________________________________________________ Index of Hebrew Words and Phrases * hnh'ys tsm smn: [4689]1 * h'rmh: [4690]1 * h'rm: [4691]1 * hlmh: [4692]1 * vythz sr: [4693]1 * krch'l: [4694]1 * lchlm: [4695]1 * lvvvz: [4696]1 * lvnh: [4697]1 * yyv: [4698]1 * qll: [4699]1 * rhs lgy rkr tvv: [4700]1 __________________________________________________________________ Index of French Words and Phrases * ,: [4701]1 * :: [4702]1 * Abbé Guettée: [4703]1 * De la Connoisance de Dieu: [4704]1 * Histoire de L'Eglise de France: [4705]1 * L'Art de verifier les Dates: [4706]1 * La Papauté: [4707]1 * Le Règne Social: [4708]1 * Les Pères de l'Eglise: [4709]1 * Mèmoires Hist. Eccl: [4710]1 * Morositatem Illam: [4711]1 * Règne Social: [4712]1 * Reposez-vous sur le Seigneur du soin de votre destinée: il saura bien accomplir, tout seul, les desseins qu'il a sur vous. Si votre élévation est son bon plaisir, elle sera, aussi son ouvrage. Rendez-vous en digne seulement par la retraite, par la frayeur, par la fuite, par les sentiments vifs de votre indignité...c'est ainsi que les Chrysostome, les Grégoire, les Basil, les Augustin, furent donnés à l'Église.: [4713]1 * Souvenirs d'un voyage: [4714]1 * Traité de l'Usure: [4715]1 * Traité de l'usure: [4716]1 * ancêtre: [4717]1 * ancien: [4718]1 * cæur: [4719]1 * coup de grâce: [4720]1 * de l'Ambition des Clercs: [4721]1 * et de Soi-même: [4722]1 * paradis: [4723]1 * rage: [4724]1 * tre: [4725]1 __________________________________________________________________ Index of Pages of the Print Edition [4726]i [4727]iii [4728]v [4729]1 [4730]3 [4731]4 [4732]5 [4733]6 [4734]7 [4735]8 [4736]9 [4737]10 [4738]11 [4739]12 [4740]13 [4741]14 [4742]15 [4743]17 [4744]18 [4745]19 [4746]20 [4747]21 [4748]22 [4749]23 [4750]24 [4751]25 [4752]26 [4753]27 [4754]28 [4755]29 [4756]30 [4757]31 [4758]32 [4759]33 [4760]34 [4761]35 [4762]36 [4763]37 [4764]38 [4765]39 [4766]40 [4767]41 [4768]42 [4769]43 [4770]44 [4771]45 [4772]46 [4773]47 [4774]48 [4775]49 [4776]50 [4777]51 [4778]52 [4779]53 [4780]54 [4781]55 [4782]56 [4783]57 [4784]58 [4785]59 [4786]60 [4787]61 [4788]62 [4789]63 [4790]64 [4791]65 [4792]66 [4793]67 [4794]68 [4795]69 [4796]70 [4797]71 [4798]72 [4799]73 [4800]74 [4801]75 [4802]76 [4803]77 [4804]79 [4805]80 [4806]81 [4807]82 [4808]83 [4809]84 [4810]85 [4811]86 [4812]87 [4813]88 [4814]89 [4815]90 [4816]91 [4817]93 [4818]94 [4819]95 [4820]96 [4821]97 [4822]98 [4823]99 [4824]100 [4825]101 [4826]102 [4827]103 [4828]104 [4829]105 [4830]106 [4831]107 [4832]108 [4833]109 [4834]110 [4835]111 [4836]112 [4837]113 [4838]114 [4839]115 [4840]116 [4841]117 [4842]118 [4843]119 [4844]120 [4845]121 [4846]122 [4847]123 [4848]124 [4849]125 [4850]126 [4851]127 [4852]128 [4853]129 [4854]130 [4855]131 [4856]132 [4857]133 [4858]134 [4859]135 [4860]136 [4861]137 [4862]138 [4863]139 [4864]140 [4865]141 [4866]142 [4867]143 [4868]144 [4869]145 [4870]146 [4871]147 [4872]149 [4873]150 [4874]151 [4875]152 [4876]153 [4877]154 [4878]155 [4879]156 [4880]157 [4881]158 [4882]159 [4883]160 [4884]161 [4885]162 [4886]163 [4887]164 [4888]165 [4889]166 [4890]167 [4891]168 [4892]169 [4893]170 [4894]171 [4895]172 [4896]173 [4897]175 [4898]176 [4899]177 [4900]178 [4901]179 [4902]180 [4903]181 [4904]182 [4905]183 [4906]184 [4907]185 [4908]186 [4909]187 [4910]188 [4911]189 [4912]190 [4913]191 [4914]192 [4915]193 [4916]194 [4917]195 [4918]196 [4919]197 [4920]198 [4921]199 [4922]200 [4923]201 [4924]202 [4925]203 [4926]204 [4927]205 [4928]206 [4929]207 [4930]208 [4931]209 [4932]210 [4933]211 [4934]212 [4935]213 [4936]214 [4937]215 [4938]216 [4939]217 [4940]218 [4941]219 [4942]220 [4943]221 [4944]222 [4945]223 [4946]224 [4947]225 [4948]226 [4949]227 [4950]228 [4951]229 [4952]230 [4953]231 [4954]232 [4955]233 [4956]234 [4957]235 [4958]237 [4959]239 [4960]240 [4961]241 [4962]243 [4963]244 [4964]245 [4965]246 [4966]247 [4967]248 [4968]249 [4969]250 [4970]251 [4971]252 [4972]253 [4973]254 [4974]255 [4975]256 [4976]257 [4977]258 [4978]259 [4979]260 [4980]261 [4981]262 [4982]263 [4983]264 [4984]265 [4985]266 [4986]267 [4987]269 [4988]270 [4989]271 [4990]272 [4991]273 [4992]274 [4993]275 [4994]276 [4995]277 [4996]278 [4997]279 [4998]280 [4999]281 [5000]282 [5001]283 [5002]284 [5003]285 [5004]286 [5005]287 [5006]288 [5007]289 [5008]290 [5009]291 [5010]292 [5011]293 [5012]294 [5013]295 [5014]297 [5015]298 [5016]299 [5017]300 [5018]301 [5019]302 [5020]303 [5021]304 [5022]305 [5023]306 [5024]307 [5025]308 [5026]309 [5027]310 [5028]311 [5029]312 [5030]313 [5031]314 [5032]315 [5033]316 [5034]317 [5035]318 [5036]319 [5037]320 [5038]321 [5039]322 [5040]323 [5041]324 [5042]325 [5043]326 [5044]327 [5045]328 [5046]329 [5047]330 [5048]331 [5049]332 [5050]333 [5051]334 [5052]335 [5053]336 [5054]337 [5055]338 [5056]339 [5057]340 [5058]341 [5059]342 [5060]343 [5061]344 [5062]345 [5063]346 [5064]347 [5065]348 [5066]349 [5067]350 [5068]351 [5069]352 [5070]353 [5071]354 [5072]355 [5073]356 [5074]357 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[5275]560 [5276]561 [5277]562 [5278]563 [5279]564 [5280]565 [5281]566 [5282]567 [5283]568 [5284]569 [5285]570 [5286]571 [5287]572 [5288]573 [5289]574 [5290]575 [5291]576 [5292]577 [5293]578 [5294]579 [5295]580 [5296]581 [5297]582 [5298]583 [5299]584 [5300]585 [5301]586 [5302]587 [5303]588 [5304]589 [5305]590 [5306]591 [5307]592 [5308]593 [5309]594 [5310]595 [5311]597 [5312]598 [5313]599 [5314]600 [5315]601 [5316]602 [5317]603 [5318]604 [5319]605 [5320]606 [5321]607 [5322]608 [5323]609 [5324]610 [5325]611 [5326]612 [5327]613 [5328]614 [5329]615 [5330]616 [5331]617 [5332]618 [5333]619 [5334]620 [5335]621 [5336]622 [5337]623 [5338]624 [5339]625 [5340]626 [5341]627 [5342]628 [5343]629 [5344]630 [5345]631 [5346]632 [5347]633 [5348]634 [5349]635 [5350]636 [5351]637 [5352]638 [5353]639 [5354]640 [5355]641 [5356]642 [5357]643 [5358]644 [5359]645 [5360]646 [5361]647 [5362]648 [5363]649 [5364]650 [5365]651 [5366]652 [5367]653 [5368]654 [5369]655 [5370]657 [5371]658 [5372]659 [5373]660 [5374]661 [5375]662 [5376]663 [5377]664 [5378]665 [5379]666 [5380]667 [5381]668 [5382]669 [5383]670 [5384]671 [5385]672 [5386]673 [5387]674 [5388]675 [5389]676 [5390]677 [5391]678 [5392]679 [5393]681 [5394]682 [5395]683 [5396]684 [5397]685 [5398]686 [5399]687 [5400]688 [5401]689 [5402]690 [5403]691 [5404]693 [5405]694 [5406]695 [5407]696 [5408]697 [5409]699 [5410]700 [5411]701 [5412]702 [5413]703 [5414]704 [5415]705 [5416]706 [5417]707 [5418]708 [5419]709 [5420]710 [5421]711 [5422]712 [5423]713 [5424]714 [5425]715 [5426]716 [5427]717 [5428]718 __________________________________________________________________ This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source. 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file:///ccel/s/schaff/anf03/cache/anf03.html3#vi.vii.iv-Page_709 5420. file:///ccel/s/schaff/anf03/cache/anf03.html3#vi.vii.v-Page_710 5421. file:///ccel/s/schaff/anf03/cache/anf03.html3#vi.vii.v-Page_711 5422. file:///ccel/s/schaff/anf03/cache/anf03.html3#vi.vii.vii-Page_712 5423. file:///ccel/s/schaff/anf03/cache/anf03.html3#vi.vii.viii-Page_713 5424. file:///ccel/s/schaff/anf03/cache/anf03.html3#vi.vii.x-Page_714 5425. file:///ccel/s/schaff/anf03/cache/anf03.html3#vi.vii.xii-Page_715 5426. file:///ccel/s/schaff/anf03/cache/anf03.html3#vi.vii.xiii-Page_716 5427. file:///ccel/s/schaff/anf03/cache/anf03.html3#vi.vii.xv-Page_717 5428. file:///ccel/s/schaff/anf03/cache/anf03.html3#vi.vii.xvii-Page_718 __________________________________________________________________ Title: ANF04. Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second Creator(s): Schaff, Philip (1819-1893) (Editor) Rights: Public Domain CCEL Subjects: All; Proofed; Early Church LC Call no: BR60 __________________________________________________________________ The Writings of the Fathers Down to A.D. 325 ANTE-NICENE FATHERS VOLUME 4. Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second. Chronologically arranged, with brief notes and prefaces, by A. Cleveland Coxe, D.D. T&T CLARK EDINBURGH __________________________________________________ WM. B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second. -------------------- AMERICAN EDITION. Chronologically arranged, with brief notes and prefaces, by A. Cleveland Coxe, D.D. Ta archaia ethe krateito. The Nicene Council __________________________________________________________________ Introductory Notice. ------------------------ [a.d. 200-250.] This fourth volume of our series is an exceptional one. It presents, under one cover, specimens of two of the noblest of the Christian Fathers; both of them exceptionally great in their influence upon the ages; both of them justly censurable for pitiable faults; each of them, in spite of such failings, endeared to the heart of Christendom by their great services to the Church; both of them geographically of Africa, but the one essentially Greek and the other a Latin; the one a builder upon the great Clementine foundations, the other himself a founder, the brilliant pioneer of Latin Christianity. The contrasts and the concurrences of such minds, and in them of the Alexandrian and Carthaginian schools, are most suggestive, and should be edifying. The works of both, as here given, are fractional. Tertullian overflows into this volume, after filling one before; the vast proportions of Origen's labours forced the Edinburgh publishers to give specimens only. Minucius Felix and Commodian are thrown in as a sort of appendix to Tertullian, and illustrate the school and the Church of the same country. The Italian type does not yet appear. Latin Christianity is essentially North-African, and is destined to continue such, conspicuously, till it has culminated in the genius of Augustine. From the first, the Orientals speculate concerning God; the Westerns deal with man. Both schools "contend earnestly for the faith once delivered to the saints." And, once for all, it may be said, that if their language necessarily lacks the precision of technical theology, and enables those who have little sympathy with them to set them one against another on some points, and so to impair their value as witnesses, it is quite as easy, and far more just, to show the harmony of their ideas, even when they differ in their forms of speech. This has been triumphantly done by Bull, just as the same writer harmonizes St. James and St. Paul, working down to their common base in the Rock of Ages. The test of Ante-Nicene unity is the Nicene Symbol, in which the primitive writings find their ultimate expression. That Clement and Tertullian alike would have recognized as the faith; for the earlier Fathers were, in fact, its authors. The Nicene Fathers were compilers only, and professed only to embody in the Symbol what their predecessors had established and maintained. Let it be borne in mind that there is only one OEcumenical Symbol. The Creed called the Apostles' is unknown to the East save as an orthodox confession of their Western brethren. The "Athanasian Creed" is only a Western hymn, like the Te Deum, and has no oecumenical warrant as a symbol, though it embodies the common doctrine. The Filioque, wherever it appears, is apocryphal, and has no oecumenical force; while it is heretical (in Catholic theology) if it be held in a sense which destroys the One Source of divinity in the Father, its fons et origo. Surely, it is a noble exercise of mind and heart to see, in the splendid result of the Ante-Nicene conflicts with error, and in the enduring truth and perennial freshness of the Nicene Creed, the fulfilment of the promise of the Great Head of the Church, that the Spirit should abide with them for ever, and guide them into all truth. The editor-in-chief, who has been forced to labour unassisted in the preceding volumes, has been so happy as to find a valued collaborator in editing the works of Origen, who has also relieved him of the task of proof-reading almost entirely throughout this volume, excepting on his own pages of prefaces or annotations. In spite of the fact that a necessity for despatch requires the printing to be done from single proofs, it is believed that this volume excels its predecessors in typographical accuracy,--a merit largely due to the eminent skill of the Boston press from which it proceeds, but primarily to the pains of the Rev. Dr. Spencer, an expert in such operations. For the favour and generous spirit with which his Christian brethren have welcomed and encouraged this undertaking, the editor is grateful to them, and to the common Lord and Master of us all. October, 1885. __________________________________________________________________ Tertullian: Part Fourth __________________________________________________________________ Tertullian. ------------------------ Part Fourth. __________________________________________________________________ __________________________________________________________________ I. On the Pallium. [1] [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--Time Changes Nations' Dresses--and Fortunes. Men of Carthage, ever princes of Africa, ennobled by ancient memories, blest with modern felicities, I rejoice that times are so prosperous with you that you have leisure to spend and pleasure to find in criticising dress. These are the "piping times of peace" and plenty. Blessings rain from the empire and from the sky. Still, you too of old time wore your garments--your tunics--of another shape; and indeed they were in repute for the skill of the weft, and the harmony of the hue, and the due proportion of the size, in that they were neither prodigally long across the shins, nor immodestly scanty between the knees, nor niggardly to the arms, nor tight to the hands, but, without being shadowed by even a girdle arranged to divide the folds, they stood on men's backs with quadrate symmetry. The garment of the mantle extrinsically--itself too quadrangular--thrown back on either shoulder, and meeting closely round the neck in the gripe of the buckle, used to repose on the shoulders. [2] Its counterpart is now the priestly dress, sacred to Æsculapius, whom you now call your own. So, too, in your immediate vicinity, the sister State [3] used to clothe (her citizens); and wherever else in Africa Tyre (has settled). [4] But when the urn of worldly [5] lots varied, and God favoured the Romans, the sister State, indeed, of her own choice hastened to effect a change; in order that when Scipio put in at her ports she might already beforehand have greeted him in the way of dress, precocious in her Romanizing. To you, however, after the benefit in which your injury resulted, as exempting you from the infinity of age, not (deposing you) from your height of eminence,--after Gracchus and his foul omens, after Lepidus and his rough jests, after Pompeius and his triple altars, and Cæsar and his long delays, when Statilius Taurus reared your ramparts, and Sentius Saturninus pronounced the solemn form of your inauguration,--while concord lends her aid, the gown is offered. Well! what a circuit has it taken! from Pelasgians to Lydians; [6] from Lydians to Romans: in order that from the shoulders of the sublimer people it should descend to embrace Carthaginians! Henceforth, finding your tunic too long, you suspend it on a dividing cincture; and the redundancy of your now smooth toga [7] you support by gathering it together fold upon fold; and, with whatever other garment social condition or dignity or season clothes you, the mantle, at any rate, which used to be worn by all ranks and conditions among you, you not only are unmindful of, but even deride. For my own part, I wonder not (thereat), in the face of a more ancient evidence (of your forgetfulness). For the ram withal--not that which Laberius [8] (calls) "Back-twisted-horned, wool-skinned, stones-dragging," but a beam-like engine it is, which does military service in battering walls--never before poised by any, the redoubted Carthage, "Keenest in pursuits of war," [9] is said to have been the first of all to have equipped for the oscillatory work of pendulous impetus; [10] modelling the power of her engine after the choleric fury of the head-avenging beast. [11] When, however, their country's fortunes are at the last gasp, and the ram, now turned Roman, is doing his deeds of daring against the ramparts which erst were his own, forthwith the Carthaginians stood dumbfounded as at a "novel" and "strange" ingenuity: "so much doth Time's long age avail to change!" [12] Thus, in short, it is that the mantle, too, is not recognised. __________________________________________________________________ [1] [Written, according to Neander, about a.d. 208.] [2] [See Elucidation I.] [3] Utica (Oehler). [4] i.e., in Adrumetum (Oehler). [5] Sæcularium. [6] i.e., Etruscans, who were supposed to be of Lydian origin. [7] i.e., your gown. [8] A Roman knight and mime-writer. [9] Virg., Æn., i. 14. [10] Or, "attack." [11] Caput vindicantis. But some read capite: "which avenges itself with its head." [12] See Virg., Æn., iii. 415 (Oehler). __________________________________________________________________ Chapter II.--The Law of Change, or Mutation, Universal. Draw we now our material from some other source, lest Punichood either blush or else grieve in the midst of Romans. To change her habit is, at all events, the stated function of entire nature. The very world [13] itself (this which we inhabit) meantime discharges it. See to it Anaximander, if he thinks there are more (worlds): see to it, whoever else (thinks there exists another) anywhere at the region of the Meropes, as Silenus prates in the ears of Midas, [14] apt (as those ears are [15] ), it must be admitted, for even huger fables. Nay, even if Plato thinks there exists one of which this of ours is the image, that likewise must necessarily have similarly to undergo mutation; inasmuch as, if it is a "world," [16] it will consist of diverse substances and offices, answerable to the form of that which is here the "world:" [17] for "world" it will not be if it be not just as the "world" is. Things which, in diversity, tend to unity, are diverse by demutation. In short, it is their vicissitudes which federate the discord of their diversity. Thus it will be by mutation that every "world" [18] will exist whose corporate structure is the result of diversities, and whose attemperation is the result of vicissitudes. At all events, this hostelry of ours [19] is versiform,--a fact which is patent to eyes that are closed, or utterly Homeric. [20] Day and night revolve in turn. The sun varies by annual stations, the moon by monthly phases. The stars--distinct in their confusion--sometimes drop, sometimes resuscitate, somewhat. The circuit of the heaven is now resplendent with serenity, now dismal with cloud; or else rain-showers come rushing down, and whatever missiles (mingle) with them: thereafter (follows) a slight sprinkling, and then again brilliance. So, too, the sea has an ill repute for honesty; while at one time, the breezes equably swaying it, tranquillity gives it the semblance of probity, calm gives it the semblance of even temper; and then all of a sudden it heaves restlessly with mountain-waves. Thus, too, if you survey the earth, loving to clothe herself seasonably, you would nearly be ready to deny her identity, when, remembering her green, you behold her yellow, and will ere long see her hoary too. Of the rest of her adornment also, what is there which is not subject to interchanging mutation--the higher ridges of her mountains by decursion, the veins of her fountains by disappearance, and the pathways of her streams by alluvial formation? There was a time when her whole orb, withal, underwent mutation, overrun by all waters. To this day marine conchs and tritons' horns sojourn as foreigners on the mountains, eager to prove to Plato that even the heights have undulated. But withal, by ebbing out, her orb again underwent a formal mutation; another, but the same. Even now her shape undergoes local mutations, when (some particular) spot is damaged; when among her islands Delos is now no more, Samos a heap of sand, and the Sibyl (is thus proved) no liar; [21] when in the Atlantic (the isle) that was equal in size to Libya or Asia is sought in vain; [22] when formerly a side of Italy, severed to the centre by the shivering shock of the Adriatic and the Tyrrhenian seas, leaves Sicily as its relics; when that total swoop of discission, whirling backwards the contentious encounters of the mains, invested the sea with a novel vice, the vice not of spuing out wrecks, but of devouring them! The continent as well suffers from heavenly or else from inherent forces. Glance at Palestine. Where Jordan's river is the arbiter of boundaries, (behold) a vast waste, and a bereaved region, and bootless land! And once (there were there) cities, and flourishing peoples, and the soil yielded its fruits. [23] Afterwards, since God is a Judge, impiety earned showers of fire: Sodom's day is over, and Gomorrah is no more; and all is ashes; and the neighbour sea no less than the soil experiences a living death! Such a cloud overcast Etruria, burning down her ancient Volsinii, to teach Campania (all the more by the eruption of her Pompeii) to look expectantly upon her own mountains. But far be (the repetition of such catastrophes)! Would that Asia, withal, were by this time without cause for anxiety about the soil's voracity! Would, too, that Africa had once for all quailed before the devouring chasm, expiated by the treacherous absorption of one single camp! [24] Many other such detriments besides have made innovations upon the fashion of our orb, and moved (particular) spots (in it). Very great also has been the licence of wars. But it is no less irksome to recount sad details than (to recount) the vicissitudes of kingdoms, (and to show) how frequent have been their mutations, from Ninus the progeny of Belus, onwards; if indeed Ninus was the first to have a kingdom, as the ancient profane authorities assert. Beyond his time the pen is not wont (to travel), in general, among you (heathens). From the Assyrians, it may be, the histories of "recorded time" [25] begin to open. We, however, who are habitual readers of divine histories, are masters of the subject from the nativity of the universe [26] itself. But I prefer, at the present time, joyous details, inasmuch as things joyous withal are subject to mutation. In short, whatever the sea has washed away, the heaven burned down, the earth undermined, the sword shorn down, reappears at some other time by the turn of compensation. [27] For in primitive days not only was the earth, for the greater part of her circuit, empty and uninhabited; but if any particular race had seized upon any part, it existed for itself alone. And so, understanding at last that all things worshipped themselves, (the earth) consulted to weed and scrape her copiousness (of inhabitants), in one place densely packed, in another abandoning their posts; in order that thence (as it were from grafts and settings) peoples from peoples, cities from cities, might be planted throughout every region of her orb. [28] Transmigrations were made by the swarms of redundant races. The exuberance of the Scythians fertilizes the Persians; the Phoenicians gush out into Africa; the Phrygians give birth to the Romans; the seed of the Chaldeans is led out into Egypt; subsequently, when transferred thence, it becomes the Jewish race. [29] So, too, the posterity of Hercules, in like wise, proceed to occupy the Peloponnesus for the behoof of Temenus. So, again, the Ionian comrades of Neleus furnish Asia with new cities: so, again, the Corinthians with Archias, fortify Syracuse. But antiquity is by this time a vain thing (to refer to), when our own careers are before our eyes. How large a portion of our orb has the present age [30] reformed! how many cities has the triple power of our existing empire either produced, or else augmented, or else restored! While God favours so many Augusti unitedly, how many populations have been transferred to other localities! how many peoples reduced! how many orders restored to their ancient splendour! how many barbarians baffled! In truth, our orb is the admirably cultivated estate of this empire; every aconite of hostility eradicated; and the cactus and bramble of clandestinely crafty familiarity [31] wholly uptorn; and (the orb itself) delightsome beyond the orchard of Alcinoüs and the rosary of Midas. Praising, therefore, our orb in its mutations, why do you point the finger of scorn at a man? __________________________________________________________________ [13] Mundus. [14] See Adv. Herm., c. xxv. ad fin. (Oehler). [15] As being "the ears of an ass." [16] Mundus. Oehler's pointing is disregarded. [17] Mundus. Oehler's pointing is disregarded. [18] Mundus. Oehler's pointing is disregarded. [19] Metatio nostra, i.e., the world. [20] i.e., blind. Cf. Milton, P. L., iii. 35, with the preceding and subsequent context. [21] Alluding to the Sibylline oracles, in which we read (l. iii.), Kai Samos ammos ese, kai Delos adelos and again (l. iv.), Delos ouk eti delos, adela de panta tou Delou (Oehler). [22] See Apolog., c. xi. med.; ad Nat., l. i. c. ix. med.; Plato, Timæus, pp. 24, 25 (Oehler). [23] Oehler's apt conjecture, "et solum sua dabat," is substituted for the unintelligible "et solus audiebat" of the mss., which Rig. skilfully but ineffectually tries to explain. [24] The "camp" of Cambyses, said by Herod. (iii. 26) to have been swallowed up in the Libyan Syrtes (Salm. in Oehler). It was one detachment of his army. Milton tells similar tales of the "Serbonian bog." P.L., ii. 591-594. [25] Ævi. [26] Mundi. [27] "Alias versura compensati redit;" unless we may read "reddit," and take "versura" as a nominative: "the turn of compensation at some other time restores." [28] This rendering, which makes the earth the subject, appears to give at least an intelligible sense to this hopelessly corrupt passage. Oehler's pointing is disregarded; and his rendering not strictly adhered to, as being too forced. If for Oehler's conjectural "se demum intellegens" we might read "se debere demum intellegens," or simply "se debere intellegens," a good sense might be made, thus: "understanding at last" (or, simply, "understanding") "that it was her duty to cultivate all (parts of her surface)." [29] Comp. Gen. xi. 26-xii. 5 with Acts vii. 2-4, 15, 45, and xiii. 17-19. [30] Sæculum. [31] Oehler understands this of Clodius Albinus, and the Augusti mentioned above to be Severus and his two sons Antonius and Geta. But see Kaye, pp. 36-39 (ed. 3, 1845). __________________________________________________________________ Chapter III.--Beasts Similarly Subject to the Law of Mutation. Beasts, too, instead of a garment, change their form. And yet the peacock withal has plumage for a garment, and a garment indeed of the choicest; nay, in the bloom of his neck richer than any purple, and in the effulgence of his back more gilded than any edging, and in the sweep of his tail more flowing than any train; many-coloured, diverse-coloured, and versi-coloured; never itself, ever another, albeit ever itself when other; in a word, mutable as oft as moveable. The serpent, too, deserves to be mentioned, albeit not in the same breath as the peacock; for he too wholly changes what has been allotted him--his hide and his age: if it is true, (as it is,) that when he has felt the creeping of old age throughout him, he squeezes himself into confinement; crawls into a cave and out of his skin simultaneously; and, clean shorn on the spot, immediately on crossing the threshold leaves his slough behind him then and there, and uncoils himself in a new youth: with his scales his years, too, are repudiated. The hyena, if you observe, is of an annual sex, alternately masculine and feminine. I say nothing of the stag, because himself withal, the witness of his own age, feeding on the serpent, languishes--from the effect of the poison--into youth. There is, withal, "A tardigrade field-haunting quadruped, Humble and rough." The tortoise of Pacuvius, you think? No. There is another beastling which the versicle fits; in size, one of the moderate exceedingly, but a grand name. If, without previously knowing him, you hear tell of a chameleon, you will at once apprehend something yet more huge united with a lion. But when you stumble upon him, generally in a vineyard, his whole bulk sheltered beneath a vine leaf, you will forthwith laugh at the egregious audacity of the name, inasmuch as there is no moisture even in his body, though in far more minute creatures the body is liquefied. The chameleon is a living pellicle. His headkin begins straight from his spine, for neck he has none: and thus reflection [32] is hard for him; but, in circumspection, his eyes are outdarting, nay, they are revolving points of light. Dull and weary, he scarce raises from the ground, but drags, his footstep amazedly, and moves forward,--he rather demonstrates, than takes, a step: ever fasting, to boot, yet never fainting; agape he feeds; heaving, bellowslike, he ruminates; his food wind. Yet withal the chameleon is able to effect a total self-mutation, and that is all. For, whereas his colour is properly one, yet, whenever anything has approached him, then he blushes. To the chameleon alone has been granted--as our common saying has it--to sport with his own hide. Much had to be said in order that, after due preparation, we might arrive at man. From whatever beginning you admit him as springing, naked at all events and ungarmented he came from his fashioner's hand: afterwards, at length, without waiting for permission, he possesses himself, by a premature grasp, of wisdom. Then and there hastening to forecover what, in his newly made body, it was not yet due to modesty (to forecover), he surrounds himself meantime with fig-leaves: subsequently, on being driven from the confines of his birthplace because he had sinned, he went, skinclad, to the world [33] as to a mine. [34] But these are secrets, nor does their knowledge appertain to all. Come, let us hear from your own store--(a store) which the Egyptians narrate, and Alexander [35] digests, and his mother reads--touching the time of Osiris, [36] when Ammon, rich in sheep, comes to him out of Libya. In short, they tell us that Mercury, when among them, delighted with the softness of a ram which he had chanced to stroke, flayed a little ewe; and, while he persistently tries and (as the pliancy of the material invited him) thins out the thread by assiduous traction, wove it into the shape of the pristine net which he had joined with strips of linen. But you have preferred to assign all the management of wool-work and structure of the loom to Minerva; whereas a more diligent workshop was presided over by Arachne. Thenceforth material (was abundant). Nor do I speak of the sheep of Miletus, and Selge, and Altinum, or of those for which Tarentum or Bætica is famous, with nature for their dyer: but (I speak of the fact) that shrubs afford you clothing, and the grassy parts of flax, losing their greenness, turn white by washing. Nor was it enough to plant and sow your tunic, unless it had likewise fallen to your lot to fish for raiment. For the sea withal yields fleeces, inasmuch as the more brilliant shells of a mossy wooliness furnish a hairy stuff. Further: it is no secret that the silkworm--a species of wormling it is--presently reproduces safe and sound (the fleecy threads) which, by drawing them through the air, she distends more skilfully than the dial-like webs of spiders, and then devours. In like manner, if you kill it, the threads which you coil are forthwith instinct with vivid colour. The ingenuities, therefore, of the tailoring art, superadded to, and following up, so abundant a store of materials--first with a view to coveting humanity, where Necessity led the way; and subsequently with a view to adorning withal, ay, and inflating it, where Ambition followed in the wake--have promulgated the various forms of garments. Of which forms, part are worn by particular nations, without being common to the rest; part, on the other hand, universally, as being useful to all: as, for instance, this Mantle, albeit it is more Greek (than Latin), has yet by this time found, in speech, a home in Latium. With the word the garment entered. And accordingly the very man who used to sentence Greeks to extrusion from the city, but learned (when he was now advanced in years) their alphabet and speech--the self-same Cato, by baring his shoulder at the time of his prætorship, showed no less favour to the Greeks by his mantle-like garb. __________________________________________________________________ [32] Reflecti: perhaps a play upon the word = to turn back, or (mentally) to reflect. [33] Orbi. [34] i.e., a place which he was to work, as condemned criminals worked mines. Comp. de Pu., c. xxii. sub init.; and see Gen. ii. 25 (in LXX. iii. 1), iii. 7, 21-24. [35] Alexander Polyhistor, who dedicated his books on the affairs of the Phrygians and Egyptians to his mother (Rig. in Oehler). [36] The Egyptian Liber, or Bacchus. See de Cor., c. vii. (Rig. in Oehler). __________________________________________________________________ Chapter IV.--Change Not Always Improvement. Why, now, if the Roman fashion is (social) salvation to every one, are you nevertheless Greek to a degree, even in points not honourable? Or else, if it is not so, whence in the world is it that provinces which have had a better training, provinces which nature adapted rather for surmounting by hard struggling the difficulties of the soil, derive the pursuits of the wrestling-ground--pursuits which fall into a sad old age [37] and labour in vain--and the unction with mud, [38] and the rolling in sand, and the dry dietary? Whence comes it that some of our Numidians, with their long locks made longer by horsetail plumes, learn to bid the barber shave their skin close, and to exempt their crown alone from the knife? Whence comes it that men shaggy and hirsute learn to teach the resin [39] to feed on their arms with such rapacity, the tweezers to weed their chin so thievishly? A prodigy it is, that all this should be done without the Mantle! To the Mantle appertains this whole Asiatic practice! What hast thou, Libya, and thou, Europe, to do with athletic refinements, which thou knowest not how to dress? For, in sooth, what kind of thing is it to practise Greekish depilation more than Greekish attire? The transfer of dress approximates to culpability just in so far as it is not custom, but nature, which suffers the change. There is a wide enough difference between the honour due to time, and religion. Let Custom show fidelity to Time, Nature to God. To Nature, accordingly, the Larissæan hero [40] gave a shock by turning into a virgin; he who had been reared on the marrows of wild beasts (whence, too, was derived the composition of his name, because he had been a stranger with his lips to the maternal breast [41] ); he who had been reared by a rocky and wood-haunting and monstrous trainer [42] in a stony school. You would bear patiently, if it were in a boy's case, his mother's solicitude; but he at all events was already be-haired, he at all events had already secretly given proof of his manhood to some one, [43] when he consents to wear the flowing stole, [44] to dress his hair, to cultivate his skin, to consult the mirror, to bedizen his neck; effeminated even as to his ear by boring, whereof his bust at Sigeum still retains the trace. Plainly afterwards he turned soldier: for necessity restored him his sex. The clarion had sounded of battle: nor were arms far to seek. "The steel's self," says (Homer), "attracteth the hero." [45] Else if, after that incentive as well as before, he had persevered in his maidenhood, he might withal have been married! Behold, accordingly, mutation! A monster, I call him,--a double monster: from man to woman; by and by from woman to man: whereas neither ought the truth to have been belied, nor the deception confessed. Each fashion of changing was evil: the one opposed to nature, the other contrary to safety. Still more disgraceful was the case when lust transfigured a man in his dress, than when some maternal dread did so: and yet adoration is offered by you to me, whom you ought to blush at,--that Clubshaftandhidebearer, who exchanged for womanly attire the whole proud heritage of his name! Such licence was granted to the secret haunts of Lydia, [46] that Hercules was prostituted in the person of Omphale, and Omphale in that of Hercules. Where were Diomed and his gory mangers? where Busiris and his funereal altars? where Geryon, triply one? The club preferred still to reek with their brains when it was being pestered with unguents! The now veteran (stain of the) Hydra's and of the Centaurs' blood upon the shafts was gradually eradicated by the pumice-stone, familiar to the hair-pin! while voluptuousness insulted over the fact that, after transfixing monsters, they should perchance sew a coronet! No sober woman even, or heroine [47] of any note, would have adventured her shoulders beneath the hide of such a beast, unless after long softening and smoothening down and deodorization (which in Omphale's house, I hope, was effected by balsam and fenugreek-salve: I suppose the mane, too, submitted to the comb) for fear of getting her tender neck imbued with lionly toughness. The yawning mouth stuffed with hair, the jaw-teeth overshadowed amid the forelocks, the whole outraged visage, would have roared had it been able. Nemea, at all events (if the spot has any presiding genius), groaned: for then she looked around, and saw that she had lost her lion. What sort of being the said Hercules was in Omphale's silk, the description of Omphale in Hercules' hide has inferentially depicted. But, again, he who had formerly rivalled the Tirynthian [48] --the pugilist Cleomachus--subsequently, at Olympia, after losing by efflux his masculine sex by an incredible mutation--bruised within his skin and without, worthy to be wreathed among the "Fullers" even of Novius, [49] and deservedly commemorated by the mimographer Lentulus in his Catinensians--did, of course, not only cover with bracelets the traces left by (the bands of) the cestus, but likewise supplanted the coarse ruggedness of his athlete's cloak with some superfinely wrought tissue. Of Physco and Sardanapalus I must be silent, whom, but for their eminence in lusts, no one would recognise as kings. But I must be silent, for fear lest even they set up a muttering concerning some of your Cæsars, equally lost to shame; for fear lest a mandate have been given to canine [50] constancy to point to a Cæsar impurer than Physco, softer than Sardanapalus, and indeed a second Nero. [51] Nor less warmly does the force of vainglory also work for the mutation of clothing, even while manhood is preserved. Every affection is a heat: when, however, it is blown to (the flame of) affectation, forthwith, by the blaze of glory, it is an ardour. From this fuel, therefore, you see a great king [52] --inferior only to his glory--seething. He had conquered the Median race, and was conquered by Median garb. Doffing the triumphal mail, he degraded himself into the captive trousers! The breast dissculptured with scaly bosses, by covering it with a transparent texture he bared; punting still after the work of war, and (as it were) softening, he extinguished it with the ventilating silk! Not sufficiently swelling of spirit was the Macedonian, unless he had likewise found delight in a highly inflated garb: only that philosophers withal (I believe) themselves affect somewhat of that kind; for I hear that there has been (such a thing as) philosophizing in purple. If a philosopher (appears) in purple, why not in gilded slippers [53] too? For a Tyrian [54] to be shod in anything but gold, is by no means consonant with Greek habits. Some one will say, "Well, but there was another [55] who wore silk indeed, and shod himself in brazen sandals." Worthily, indeed, in order that at the bottom of his Bacchantian raiment he might make some tinkling sound, did he walk in cymbals! But if, at that moment, Diogenes had been barking from his tub, he would not (have trodden on him [56] ) with muddy feet--as the Platonic couches testify--but would have carried Empedocles down bodily to the secret recesses of the Cloacinæ; [57] in order that he who had madly thought himself a celestial being might, as a god, salute first his sisters, [58] and afterwards men. Such garments, therefore, as alienate from nature and modesty, let it be allowed to be just to eye fixedly and point at with the finger and expose to ridicule by a nod. Just so, if a man were to wear a dainty robe trailing on the ground with Menander-like effeminacy, he would hear applied to himself that which the comedian says, "What sort of a cloak is that maniac wasting?" For, now that the contracted brow of censorial vigilance is long since smoothed down, so far as reprehension is concerned, promiscuous usage offers to our gaze freedmen in equestrian garb, branded slaves in that of gentlemen, the notoriously infamous in that of the freeborn, clowns in that of city-folk, buffoons in that of lawyers, rustics in regimentals; the corpse-bearer, the pimp, the gladiator trainer, clothe themselves as you do. Turn, again, to women. You have to behold what Cæcina Severus pressed upon the grave attention of the senate--matrons stoleless in public. In fact, the penalty inflicted by the decrees of the augur Lentulus upon any matron who had thus cashiered herself was the same as for fornication; inasmuch as certain matrons had sedulously promoted the disuse of garments which were the evidences and guardians of dignity, as being impediments to the practising of prostitution. But now, in their self-prostitution, in order that they may the more readily be approached, they have abjured stole, and chemise, and bonnet, and cap; yes, and even the very litters and sedans in which they used to be kept in privacy and secrecy even in public. But while one extinguishes her proper adornments, another blazes forth such as are not hers. Look at the street-walkers, the shambles of popular lusts; also at the female self-abusers with their sex; and, if it is better to withdraw your eyes from such shameful spectacles of publicly slaughtered chastity, yet do but look with eyes askance, (and) you will at once see (them to be) matrons! And, while the overseer of brothels airs her swelling silk, and consoles her neck--more impure than her haunt--with necklaces, and inserts in the armlets (which even matrons themselves would, of the guerdons bestowed upon brave men, without hesitation have appropriated) hands privy to all that is shameful, (while) she fits on her impure leg the pure white or pink shoe; why do you not stare at such garbs? or, again, at those which falsely plead religion as the supporter of their novelty? while for the sake of an all-white dress, and the distinction of a fillet, and the privilege of a helmet, some are initiated into (the mysteries of) Ceres; while, on account of an opposite hankering after sombre raiment, and a gloomy woollen covering upon the head, others run mad in Bellona's temple; while the attraction of surrounding themselves with a tunic more broadly striped with purple, and casting over their shoulders a cloak of Galatian scarlet, commends Saturn (to the affections of others). When this Mantle itself, arranged with more rigorous care, and sandals after the Greek model, serve to flatter Æsculapius, [59] how much more should you then accuse and assail it with your eyes, as being guilty of superstition--albeit superstition simple and unaffected? Certainly, when first it clothes this wisdom [60] which renounces superstitions with all their vanities, then most assuredly is the Mantle, above all the garments in which you array your gods and goddesses, an august robe; and, above all the caps and tufts of your Salii and Flamines, a sacerdotal attire. Lower your eyes, I advise you, (and) reverence the garb, on the one ground, meantime, (without waiting for others,) of being a renouncer of your error. __________________________________________________________________ [37] Male senescentia. Rig. (as quoted by Oehler) seems to interpret, "which entail a feeble old age." Oehler himself seems to take it to mean "pursuits which are growing very old, and toiling to no purpose." [38] Or, as some take it, with wax (Oehler). [39] Used as a depilatory. [40] Achilles. [41] 'Achilleus: from a privative, and cheilos, the lip. See Oehler. [42] The Centaur Chiron, namely. [43] Deianira, of whom he had begotten Pyrrhus (Oehler). [44] See the note on this word in de Idol., c. xviii. [45] Hom., Od., xvi. 294 (Oehler). [46] Jos. Mercer, quoted by Oehler, appears to take the meaning to be, "to his clandestine Lydian concubine;" but that rendering does not seem necessary. [47] Viraginis; but perhaps =virginis. See the Vulg. in Gen. ii. 23. [48] i.e., Hercules. [49] Or, "which are now attributed to Novius." Novius was a writer of that kind of farce called "Atellanæ fabulæ;" and one of his farces--or one attributed to him in Tertullian's day--was called "The Fullers." [50] i.e., cynical; comp. de Pa., c. ii. ad init. [51] i.e., Domitian, called by Juv. calvum Neronem, Sat. iv. 38. [52] Alexander. [53] Comp. de Idol., c. viii. med. [54] i.e., one who affects Tyrian--dresses in Tyrian purple. [55] Empedocles (Salm. in Oehler). [56] I have adopted Oehler's suggestion, and inserted these words. [57] i.e., of Cloacina or Cluacina (="the Purifier," a name of Venus; comp. White and Riddle), which Tertullian either purposely connects with "cloaca," a sewer (with which, indeed, it may be really connected, as coming derivatively from the same root), and takes to mean "the nymphs of the sewers" apparently. [58] The nymphs above named (Oehler). [59] i.e., are worn by his votaries. [60] i.e., Christianity. Cf. 1 Cor. ii. 6, 7. __________________________________________________________________ Chapter V.--Virtues of the Mantle. It Pleads in Its Own Defence. "Still," say you, "must we thus change from gown [61] to Mantle?" Why, what if from diadem and sceptre? Did Anacharsis change otherwise, when to the royalty of Scythia he preferred philosophy? Grant that there be no (miraculous) signs in proof of your transformation for the better: there is somewhat which this your garb can do. For, to begin with the simplicity of its uptaking: it needs no tedious arrangement. Accordingly, there is no necessity for any artist formally to dispose its wrinkled folds from the beginning a day beforehand, and then to reduce them to a more finished elegance, and to assign to the guardianship of the stretchers [62] the whole figment of the massed boss; subsequently, at daybreak, first gathering up by the aid of a girdle the tunic which it were better to have woven of more moderate length (in the first instance), and, again scrutinizing the boss, and rearranging any disarrangement, to make one part prominent on the left, but (making now an end of the folds) to draw backwards from the shoulders the circuit of it whence the hollow is formed, and, leaving the right shoulder free, heap it still upon the left, with another similar set of folds reserved for the back, and thus clothe the man with a burden! In short, I will persistently ask your own conscience, What is your first sensation in wearing your gown? Do you feel yourself clad, or laded? wearing a garment, or carrying it? If you shall answer negatively, I will follow you home; I win see what you hasten to do immediately after crossing your threshold. There is really no garment the doffing whereof congratulates a man more than the gown's does. [63] Of shoes we say nothing--implements as they are of torture proper to the gown, most uncleanly protection to the feet, yes, and false too. For who would not find it expedient, in cold and heat, to stiffen with feet bare rather than in a shoe with feet bound? A mighty munition for the tread have the Venetian shoe-factories provided in the shape of effeminate boots! Well, but, than the Mantle nothing is more expedite, even if it be double, like that of Crates. [64] Nowhere is there a compulsory waste of time in dressing yourself (in it), seeing that its whole art consists in loosely covering. That can be effected by a single circumjection, and one in no case inelegant: [65] thus it wholly covers every part of the man at once. The shoulder it either exposes or encloses: [66] in other respects it adheres to the shoulder; it has no surrounding support; it has no surrounding tie; it has no anxiety as to the fidelity with which its folds keep their place; easily it manages, easily readjusts itself: even in the doffing it is consigned to no cross until the morrow. If any shirt is worn beneath it, the torment of a girdle is superfluous: if anything in the way of shoeing is worn, it is a most cleanly work; [67] or else the feet are rather bare,--more manly, at all events, (if bare,) than in shoes. These (pleas I advance) for the Mantle in the meantime, in so far as you have defamed it by name. Now, however, it challenges you on the score of its function withal. "I," it says, "owe no duty to the forum, the election-ground, or the senate-house; I keep no obsequious vigil, preoccupy no platforms, hover about no prætorian residences; I am not odorant of the canals, am not odorant of the lattices, am no constant wearer out of benches, no wholesale router of laws, no barking pleader, no judge, no soldier, no king: I have withdrawn from the populace. My only business is with myself: except that other care I have none, save not to care. The better life you would more enjoy in seclusion than in publicity. But you will decry me as indolent. Forsooth, we are to live for our country, and empire, and estate.' Such used, [68] of old, to be the sentiment. None is born for another, being destined to die for himself. At all events, when we come to the Epicuri and Zenones, you give the epithet of sages' to the whole teacherhood of Quietude, who have consecrated that Quietude with the name of supreme' and unique' pleasure. Still, to some extent it will be allowed, even to me, to confer benefit on the public. From any and every boundary-stone or altar it is my wont to prescribe medicines to morals--medicines which will be more felicitous in conferring good health upon public affairs, and states, and empires, than your works are. Indeed, if I proceed to encounter you with naked foils, gowns have done the commonwealth more hurt than cuirasses. Moreover, I flatter no vices; I give quarter to no lethargy, no slothful encrustation. I apply the cauterizing iron to the ambition which led M. Tullius to buy a circular table of citron-wood for more than £4000, [69] and Asinius Gallus to pay twice as much for an ordinary table of the same Moorish wood (Hem! at what fortunes did they value woody dapplings!), or, again, Sulla to frame dishes of an hundred pounds' weight. I fear lest that balance be small, when a Drusillanus (and he withal a slave of Claudius!) constructs a tray [70] of the weight of 500 lbs.!--a tray indispensable, perchance, to the aforesaid tables, for which, if a workshop was erected, [71] there ought to have been erected a dining-room too. Equally do I plunge the scalpel into the inhumanity which led Vedius Pollio to expose slaves to fill the bellies of sea-eels. Delighted, forsooth, with his novel savagery, he kept land-monsters, toothless, clawless, hornless: it was his pleasure to turn perforce into wild beasts his fish, which (of course) were to be forthwith cooked, that in their entrails he himself withal might taste some savour of the bodies of his own slaves. I will forelop the gluttony which led Hortensius the orator to be the first to have the heart to slay a peacock for the sake of food; which led Aufidius Lurco to be the first to vitiate meat with stuffing, and by the aid of forcemeats to raise them to an adulterous [72] flavour; which led Asinius Celer to purchase the viand of a single mullet at nearly £50; [73] which led Æsopus the actor to preserve in his pantry a dish of the value of nearly £800, made up of birds of the selfsame costliness (as the mullet aforesaid), consisting of all the songsters and talkers; which led his son, after such a titbit, to have the hardihood to hunger after somewhat yet more sumptuous: for he swallowed down pearls--costly even on the ground of their name--I suppose for fear he should have supped more beggarly than his father. I am silent as to the Neros and Apicii and Rufi. I will give a cathartic to the impurity of a Scaurus, and the gambling of a Curius, and the intemperance of an Antony. And remember that these, out of the many (whom I have named), were men of the toga--such as among the men of the pallium you would not easily find. These purulencies of a state who will eliminate and exsuppurate, save a bemantled speech? __________________________________________________________________ [61] Toga. [62] Or, "forcipes." [63] Of course the meaning is, "on the doffing of which a man congratulates himself more," etc.; but Tertullian as it were personifies the act of doffing, and represents it as congratulating the doffer; and I have scrupulously retained all his extravagances, believing them (in the present treatise at least) to be intentional. [64] A Cynic philosopher. [65] "Inhumano;" or, perhaps, "involving superhuman effort." [66] Oehler attempts to defend the common reading, "humerum velans exponit vel includit;" but the correction of Salmasius and Lud. de la Cerda which he quotes, "vel exponit," is followed in preference. If Oehler's reading be retained, we may render: "a covering for the shoulder, it exposes or encloses it at will." [67] i.e., the "shoeing" appropriate to the mantle will consist at most of sandals; "shoes" being (as has been said) suited to the gown. [68] "Erat."--Oehler, who refers to "errat" as the general reading, and (if adopted) renders: "This sentiment errs (or wanders) in all directions;" making olim = passim. [69] Reckoning the 1000 sesterces at their pre-Augustan value, £8, 17s. 1d. [70] "Promulsis"--a tray on which the first course ("promulsis" or "antecoena") was served, otherwise called "promulsidare." [71] As Pliny (quoted by Oehler) tells us was the case. [72] Or, "adulterated." [73] Reckoning the 1000 sesterces at the post-Augustan value, £7, 16s. 3d. __________________________________________________________________ Chapter VI.--Further Distinctions, and Crowning Glory, of the Pallium. "With speech,' says (my antagonist), you have tried to persuade me,--a most sage medicament.' But, albeit utterance be mute--impeded by infancy or else checked by bashfulness, for life is content with an even tongueless philosophy--my very cut is eloquent. A philosopher, in fact, is heard so long as he is seen. My very sight puts vices to the blush. Who suffers not, when he sees his own rival? Who can bear to gaze ocularly at him at whom mentally he cannot? Grand is the benefit conferred by the Mantle, at the thought whereof moral improbity absolutely blushes. Let philosophy now see to the question of her own profitableness; for she is not the only associate whom I boast. Other scientific arts of public utility I boast. From my store are clothed the first teacher of the forms of letters, the first explainer of their sounds, the first trainer in the rudiments of arithmetic, the grammarian, the rhetorician, the sophist, the medical man, the poet, the musical timebeater, the astrologer, and the birdgazer. All that is liberal in studies is covered by my four angles. True; but all these rank lower than Roman knights' Well; but your gladiatorial trainers, and all their ignominious following, are conducted into the arena in togas. This, no doubt, will be the indignity implied in From gown to Mantle!'" Well, so speaks the Mantle. But I confer on it likewise a fellowship with a divine sect and discipline. Joy, Mantle, and exult! A better philosophy has now deigned to honour thee, ever since thou hast begun to be a Christian's vesture! __________________________________________________________________ Elucidations. ------------------------ I. (The garment...too quadrangular, p. 5.) Speaking of the Greek priests of Korfou, the erudite Bishop of Lincoln, lately deceased, has remarked, "There is something very picturesque in the appearance of these persons, with their black caps resembling the modius seen on the heads of the ancient statues of Serapis and Osiris, their long beards and pale complexions, and their black flowing cloak,--a relic, no doubt, of the old ecclesiastical garment of which Tertullian wrote." These remarks [74] are illustrated by an engraving on the same page. He thus identifies the pallium with the gown of Justin Martyr; [75] nor can there be any reasonable doubt that the pallium of the West was the counterpart of the Greek phelonion and of the phailone, which St. Paul left at Troas. Endearing associations have clung to it from the mention of this apostolic cloak in Holy Scripture. It doubtless influenced Justin in giving his philosopher's gown a new significance, and the modern Greeks insist that such was the apparel of the apostles. The seamless robe of Christ Himself belongs to Him only. Tertullian rarely acknowledges his obligations to other Doctors; but Justin's example and St. Paul's cloak must have been in his thoughts when he rejected the toga, and claimed the pallium, as a Christian's attire. Our Edinburgh translator has assumed that it was the "ascetics' mantle," and perhaps it was. [76] Our author wished to make all Christians ascetics, like himself, and hence his enthusiasm for a distinctive costume. Anyhow, "the Doctor's gown" of the English universities, which is also used among the Gallicans and in Savoy, is one of the most ancient as well as dignified vestments in ecclesiastical use; and for the prophetic or preaching function of the clergy it is singularly appropriate. [77] "The pallium," says a learned author, [78] the late Wharton B. Marriott of Oxford, "is the Greek himation, the outer garment or wrapper worn occasionally by persons of all conditions of life. It corresponded in general use to the Roman toga, but in the earlier Roman language, that of republican times, was as distinctively suggestive of a Greek costume as the toga of that of Rome." To Tertullian, therefore, his preference for the pallium was doubtless commended by all these considerations; and the distinctively Greek character of Christian theology was indicated also by his choice. He loved the learning of Alexandria, and reflected the spirit of the East. II. (Superstition, p. 10, near note 9.) The pall afterwards imposed upon Anglican and other primates by the Court of Rome was at first a mere complimentary present from the patriarchal see of the West. It became a badge of dependence and of bondage (obsta principiis). Only the ornamental bordering was sent, "made of lamb's-wool and superstition," says old Fuller, for whose amusing remarks see his Church Hist., vol. i. p. 179, ed. 1845. Rome gives primitive names to middle-age corruptions: needless to say the "pall" of her court is nothing like the pallium of our author. __________________________________________________________________ [74] Wordsworth's Greece, p. 263. London, 1839. [75] See vol. i. p. 160, this series. [76] But it was assuming a questionable point (See Kaye, p. 49) to give it this name in the title, and I have retained it untranslated. [77] See note on p. 160 of vol. i., this series. [78] See his valuable and exhaustive treatise, the Vestiarium Christianum, especially pp. 73, 125, 233, 490. Also, for the Gallicanum, p. 204 and Appendix E., with pp. 210, 424. For the Græcum, pp. xii. (note), xv. 73, 127, 233. __________________________________________________________________ tertullian women_apparel anf04 tertullian-women_apparel On the Apparel of Women /ccel/schaff/anf04.iii.iii.html __________________________________________________________________ On the Apparel of Women __________________________________________________________________ __________________________________________________________________ II. On the Apparel of Women. [79] Book I. [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--Introduction. Modesty in Apparel Becoming to Women, in Memory of the Introduction of Sin into the World Through a Woman. If there dwelt upon earth a faith as great as is the reward of faith which is expected in the heavens, no one of you at all, best beloved sisters, from the time that she had first "known the Lord," [80] and learned (the truth) concerning her own (that is, woman's) condition, would have desired too gladsome (not to say too ostentatious) a style of dress; so as not rather to go about in humble garb, and rather to affect meanness of appearance, walking about as Eve mourning and repentant, in order that by every garb of penitence [81] she might the more fully expiate that which she derives from Eve,--the ignominy, I mean, of the first sin, and the odium (attaching to her as the cause) of human perdition. "In pains and in anxieties dost thou bear (children), woman; and toward thine husband (is) thy inclination, and he lords it over thee." [82] And do you not know that you are (each) an Eve? The sentence of God on this sex of yours lives in this age: [83] the guilt must of necessity live too. You are the devil's gateway: you are the unsealer [84] of that (forbidden) tree: you are the first deserter of the divine law: you are she who persuaded [85] him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert--that is, death--even the Son of God had to die. And do you think about adorning yourself over and above your tunics of skins? [86] Come, now; if from the beginning of the world [87] the Milesians sheared sheep, and the Serians [88] spun trees, and the Tyrians dyed, and the Phrygians embroidered with the needle, and the Babylonians with the loom, and pearls gleamed, and onyx-stones flashed; if gold itself also had already issued, with the cupidity (which accompanies it), from the ground; if the mirror, too, already had licence to lie so largely, Eve, expelled from paradise, (Eve) already dead, would also have coveted these things, I imagine! No more, then, ought she now to crave, or be acquainted with (if she desires to live again), what, when she was living, she had neither had nor known. Accordingly these things are all the baggage of woman in her condemned and dead state, instituted as if to swell the pomp of her funeral. __________________________________________________________________ [79] [Written about a.d. 202. See Kaye, p. 56.] [80] Comp. Heb. viii. 11; Jer. xxxi. 34 (in the LXX. it is xxxviii. 34). [81] Satisfactionis. [82] Comp. Gen. iii. 16, in Eng. ver. and in LXX. [83] Sæculo. [84] Resignatrix. Comp. the phrase "a fountain sealed" in Cant. iv. 12. [85] "Suasisti" is the reading of the mss.; "persuasisti," a conjectural emendation adopted by Rig. [86] See Gen. iii. 21. [87] Rerum. [88] i.e., Chinese. __________________________________________________________________ Chapter II.--The Origin of Female Ornamentation, Traced Back to the Angels Who Had Fallen. [89] For they, withal, who instituted them are assigned, under condemnation, to the penalty of death,--those angels, to wit, who rushed from heaven on the daughters of men; so that this ignominy also attaches to woman. For when to an age [90] much more ignorant (than ours) they had disclosed certain well-concealed material substances, and several not well-revealed scientific arts--if it is true that they had laid bare the operations of metallurgy, and had divulged the natural properties of herbs, and had promulgated the powers of enchantments, and had traced out every curious art, [91] even to the interpretation of the stars--they conferred properly and as it were peculiarly upon women that instrumental mean of womanly ostentation, the radiances of jewels wherewith necklaces are variegated, and the circlets of gold wherewith the arms are compressed, and the medicaments of orchil with which wools are coloured, and that black powder itself wherewith the eyelids and eyelashes are made prominent. [92] What is the quality of these things may be declared meantime, even at this point, [93] from the quality and condition of their teachers: in that sinners could never have either shown or supplied anything conducive to integrity, unlawful lovers anything conducive to chastity, renegade spirits anything conducive to the fear of God. If (these things) are to be called teachings, ill masters must of necessity have taught ill; if as wages of lust, there is nothing base of which the wages are honourable. But why was it of so much importance to show these things as well as [94] to confer them? Was it that women, without material causes of splendour, and without ingenious contrivances of grace, could not please men, who, while still unadorned, and uncouth and--so to say--crude and rude, had moved (the mind of) angels? or was it that the lovers [95] would appear sordid and--through gratuitous use--contumelious, if they had conferred no (compensating) gift on the women who had been enticed into connubial connection with them? But these questions admit of no calculation. Women who possessed angels (as husbands) could desire nothing more; they had, forsooth, made a grand match! Assuredly they who, of course, did sometimes think whence they had fallen, [96] and, after the heated impulses of their lusts, looked up toward heaven, thus requited that very excellence of women, natural beauty, as (having proved) a cause of evil, in order that their good fortune might profit them nothing; but that, being turned from simplicity and sincerity, they, together with (the angels) themselves, might become offensive to God. Sure they were that all ostentation, and ambition, and love of pleasing by carnal means, was displeasing to God. And these are the angels whom we are destined to judge: [97] these are the angels whom in baptism we renounce: [98] these, of course, are the reasons why they have deserved to be judged by man. What business, then, have their things with their judges? What commerce have they who are to condemn with them who are to be condemned? The same, I take it, as Christ has with Belial. [99] With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are,) have the self-same angelic nature promised [100] as your reward, the self-same sex as men: the self-same advancement to the dignity of judging, does (the Lord) promise you. Unless, then, we begin even here to pre-judge, by pre-condemning their things, which we are hereafter to condemn in themselves, they will rather judge and condemn us. __________________________________________________________________ [89] Comp. with this chapter, de Idol., c. ix.; de Or., c. xxii.; de Cult. Fem., l. ii. c. x.; de Virg. Vel., c. vii. [90] Sæculo. [91] Curiositatem. Comp. de Idol., c. ix., and Acts xix. 19. [92] Quo oculorum exordia producuntur. Comp. ii. 5. [93] "Jam," i.e., without going any farther. Comp. c. iv. et seqq. [94] Sicut. But Pam. and Rig. read "sive." [95] i.e., the angelic lovers. [96] Comp. Rev. ii. 5. [97] See 1 Cor. vi. 3. [98] Comp. de Idol., c. vi. [99] Comp. 2 Cor. vi. 14-16. [100] See Matt. xxii. 30; Mark xii. 25; Luke xx. 35, 36; and comp. Gal. iii. 28. __________________________________________________________________ Chapter III.--Concerning the Genuineness of "The Prophecy of Enoch." [101] I am aware that the Scripture of Enoch, [102] which has assigned this order (of action) to angels, is not received by some, because it is not admitted into the Jewish canon either. I suppose they did not think that, having been published before the deluge, it could have safely survived that world-wide calamity, the abolisher of all things. If that is the reason (for rejecting it), let them recall to their memory that Noah, the survivor of the deluge, was the great-grandson of Enoch himself; [103] and he, of course, had heard and remembered, from domestic renown [104] and hereditary tradition, concerning his own great-grandfather's "grace in the sight of God," [105] and concerning all his preachings; [106] since Enoch had given no other charge to Methuselah than that he should hand on the knowledge of them to his posterity. Noah therefore, no doubt, might have succeeded in the trusteeship of (his) preaching; or, had the case been otherwise, he would not have been silent alike concerning the disposition (of things) made by God, his Preserver, and concerning the particular glory of his own house. If (Noah) had not had this (conservative power) by so short a route, there would (still) be this (consideration) to warrant [107] our assertion of (the genuineness of) this Scripture: he could equally have renewed it, under the Spirit's inspiration, [108] after it had been destroyed by the violence of the deluge, as, after the destruction of Jerusalem by the Babylonian storming of it, every document [109] of the Jewish literature is generally agreed to have been restored through Ezra. But since Enoch in the same Scripture has preached likewise concerning the Lord, nothing at all must be rejected by us which pertains to us; and we read that "every Scripture suitable for edification is divinely inspired." [110] By the Jews it may now seem to have been rejected for that (very) reason, just like all the other (portions) nearly which tell of Christ. Nor, of course, is this fact wonderful, that they did not receive some Scriptures which spake of Him whom even in person, speaking in their presence, they were not to receive. To these considerations is added the fact that Enoch possesses a testimony in the Apostle Jude. [111] __________________________________________________________________ [101] [Elucidation.] [102] Comp. de Idol., c. iv. [103] See Gen. v. 21, 25, 28, 29. [104] "Nomine;" perhaps ="account." [105] Comp. Gen. vi. 8. [106] Prædicatis. [107] Tueretur. [108] In spiritu. [109] Instrumentum. [110] See 2 Tim. iii. 16. [111] See Jude 14, 15. __________________________________________________________________ Chapter IV.--Waiving the Question of the Authors, Tertullian Proposes to Consider the Things on Their Own Merits. Grant now that no mark of pre-condemnation has been branded on womanly pomp by the (fact of the) fate [112] of its authors; let nothing be imputed to those angels besides their repudiation of heaven and (their) carnal marriage: [113] let us examine the qualities of the things themselves, in order that we may detect the purposes also for which they are eagerly desired. Female habit carries with it a twofold idea--dress and ornament. By "dress" we mean what they call "womanly gracing;" [114] by "ornament," what it is suitable should be called "womanly disgracing." [115] The former is accounted (to consist) in gold, and silver, and gems, and garments; the latter in care of the hair, and of the skin, and of those parts of the body which attract the eye. Against the one we lay the charge of ambition, against the other of prostitution; so that even from this early stage [116] (of our discussion) you may look forward and see what, out of (all) these, is suitable, handmaid of God, to your discipline, inasmuch as you are assessed on different principles (from other women),--those, namely, of humility and chastity. __________________________________________________________________ [112] Exitu. [113] Matrimonium carnis. [114] Mundum muliebrem. Comp. Liv. xxxiv. 7. [115] Immundum muliebrem. [116] Jam hinc; comp. ad. Ux., i. 1 ad init. and ad fin., and 8 ad fin. __________________________________________________________________ Chapter V.--Gold and Silver Not Superior in Origin or in Utility to Other Metals. Gold and silver, the principal material causes of worldly [117] splendour, must necessarily be identical (in nature) with that out of which they have their being: (they must be) earth, that is; (which earth itself is) plainly more glorious (than they), inasmuch as it is only after it has been tearfully wrought by penal labour in the deadly laboratories of accursed mines, and there left its name of "earth" in the fire behind it, that, as a fugitive from the mine, it passes from torments to ornaments, from punishments to embellishments, from ignominies to honours. But iron, and brass, and other the vilest material substances, enjoy a parity of condition (with silver and gold), both as to earthly origin and metallurgic operation; in order that, in the estimation of nature, the substance of gold and of silver may be judged not a whit more noble (than theirs). But if it is from the quality of utility that gold and silver derive their glory, why, iron and brass excel them; whose usefulness is so disposed (by the Creator), that they not only discharge functions of their own more numerous and more necessary to human affairs, but do also none the less serve the turn of gold and silver, by dint of their own powers, [118] in the service of juster causes. For not only are rings made of iron, but the memory of antiquity still preserves (the fame of) certain vessels for eating and drinking made out of brass. Let the insane plenteousness of gold and silver look to it, if it serves to make utensils even for foul purposes. At all events, neither is the field tilled by means of gold, nor the ship fastened together by the strength of silver. No mattock plunges a golden edge into the ground; no nail drives a silver point into planks. I leave unnoticed the fact that the needs of our whole life are dependent upon iron and brass; whereas those rich materials themselves, requiring both to be dug up out of mines, and needing a forging process in every use (to which they are put), are helpless without the laborious vigour of iron and brass. Already, therefore, we must judge whence it is that so high dignity accrues to gold and silver, since they get precedence over material substances which are not only cousin-german to them in point of origin, but more powerful in point of usefulness. __________________________________________________________________ [117] Sæcularis. [118] De suo. Comp. de Bapt., c. xvii. sub fin. __________________________________________________________________ Chapter VI.--Of Precious Stones and Pearls. But, in the next place, what am I to interpret those jewels to be which vie with gold in haughtiness, except little pebbles and stones and paltry particles of the self-same earth; but yet not necessary either for laying down foundations, or rearing party-walls, or supporting pediments, or giving density to roofs? The only edifice which they know how to rear is this silly pride of women: because they require slow rubbing that they may shine, and artful underlaying that they may show to advantage, and careful piercing that they may hang; and (because they) render to gold a mutual assistance in meretricious allurement. But whatever it is that ambition fishes up from the British or the Indian sea, it is a kind of conch not more pleasing in savour than--I do not say the oyster and the sea-snail, but--even the giant muscle. [119] For let me add that I know conchs (which are) sweet fruits of the sea. But if that (foreign) conch suffers from some internal pustule, that ought to be regarded rather as its defect than as its glory; and although it be called "pearl," still something else must be understood than some hard, round excrescence of the fish. Some say, too, that gems are culled from the foreheads of dragons, just as in the brains of fishes there is a certain stony substance. This also was wanting to the Christian woman, that she may add a grace to herself from the serpent! Is it thus that she will set her heel on the devil's head," [120] while she heaps ornaments (taken) from his head on her own neck, or on her very head? __________________________________________________________________ [119] Peloris. Comp. Hor., S., ii. 4, 32, and Macleane's note there. [120] See Gen. iii. 15. __________________________________________________________________ Chapter VII.--Rarity the Only Cause Which Makes Such Things Valuable. It is only from their rarity and outlandishness that all these things possess their grace; in short, within their own native limits they are not held of so high worth. Abundance is always contumelious toward itself. There are some barbarians with whom, because gold is indigenous and plentiful, it is customary to keep (the criminals) in their convict establishments chained with gold, and to lade the wicked with riches--the more guilty, the more wealthy. At last there has really been found a way to prevent even gold from being loved! We have also seen at Rome the nobility of gems blushing in the presence of our matrons at the contemptuous usage of the Parthians and Medes, and the rest of their own fellow-countrymen, only that (their gems) are not generally worn with a view to ostentation. Emeralds [121] lurk in their belts; and the sword (that hangs) below their bosom alone is witness to the cylindrical stones that decorate its hilt; and the massive single pearls on their boots are fain to get lifted out of the mud! In short, they carry nothing so richly gemmed as that which ought not to be gemmed if it is (either) not conspicuous, or else is conspicuous only that it may be shown to be also neglected. __________________________________________________________________ [121] Smaragdi. Comp. Rev. iv. 3. __________________________________________________________________ Chapter VIII.--The Same Rule Holds with Regard to Colours. God's Creatures Generally Not to Be Used, Except for the Purposes to Which He Has Appointed Them. Similarly, too, do even the servants [122] of those barbarians cause the glory to fade from the colours of our garments (by wearing the like); nay, even their party-walls use slightingly, to supply the place of painting, the Tyrian and the violet-coloured and the grand royal hangings, which you laboriously undo and metamorphose. Purple with them is more paltry than red ochre; (and justly,) for what legitimate honour can garments derive from adulteration with illegitimate colours? That which He Himself has not produced is not pleasing to God, unless He was unable to order sheep to be born with purple and sky-blue fleeces! If He was able, then plainly He was unwilling: what God willed not, of course ought not to be fashioned. Those things, then, are not the best by nature which are not from God, the Author of nature. Thus they are understood to be from the devil, from the corrupter of nature: for there is no other whose they can be, if they are not God's; because what are not God's must necessarily be His rival's. [123] But, beside the devil and his angels, other rival of God there is none. Again, if the material substances are of God, it does not immediately follow that such ways of enjoying them among men (are so too). It is matter for inquiry not only whence come conchs, [124] but what sphere of embellishment is assigned them, and where it is that they exhibit their beauty. For all those profane pleasures of worldly [125] shows--as we have already published a volume of their own about them [126] --(ay, and) even idolatry itself, derive their material causes from the creatures [127] of God. Yet a Christian ought not to attach himself [128] to the frenzies of the racecourse, or the atrocities of the arena, or the turpitudes of the stage, simply because God has given to man the horse, and the panther, and the power of speech: just as a Christian cannot commit idolatry with impunity either, because the incense, and the wine, and the fire which feeds [129] (thereon), and the animals which are made the victims, are God's workmanship; [130] since even the material thing which is adored is God's (creature). Thus then, too, with regard to their active use, does the origin of the material substances, which descends from God, excuse (that use) as foreign to God, as guilty forsooth of worldly [131] glory! __________________________________________________________________ [122] Or, "slaves." [123] Comp. de Pæn., c. v. med. [124] Comp. c. vi. above. [125] Sæcularium. [126] i.e., the treatise de Spectaculis. [127] Rebus. [128] "Affici"--a rare use rather of "afficere," but found in Cic. [129] Or perhaps "is fed" thereby; for the word is "vescitur." [130] "Conditio"--a rare use again. [131] Sæcularis. __________________________________________________________________ Chapter IX.--God's Distribution Must Regulate Our Desires, Otherwise We Become the Prey of Ambition and Its Attendant Evils. For, as some particular things distributed by God over certain individual lands, and some one particular tract of sea, are mutually foreign one to the other, they are reciprocally either neglected or desired: (desired) among foreigners, as being rarities; neglected (rightly), if anywhere, among their own compatriots, because in them there is no such fervid longing for a glory which, among its own home-folk, is frigid. But, however, the rareness and outlandishness which arise out of that distribution of possessions which God has ordered as He willed, ever finding favour in the eyes of strangers, excites, from the simple fact of not having what God has made native to other places, the concupiscence of having it. Hence is educed another vice--that of immoderate having; because although, perhaps, having may be permissible, still a limit [132] is bound (to be observed). This (second vice) will be ambition; and hence, too, its name is to be interpreted, in that from concupiscence ambient in the mind it is born, with a view to the desire of glory,--a grand desire, forsooth, which (as we have said) is recommended neither by nature nor by truth, but by a vicious passion of the mind,--(namely,) concupiscence. And there are other vices connected with ambition and glory. Thus they have withal enhanced the cost of things, in order that (thereby) they might add fuel to themselves also; for concupiscence becomes proportionably greater as it has set a higher value upon the thing which it has eagerly desired. From the smallest caskets is produced an ample patrimony. On a single thread is suspended a million of sesterces. One delicate neck carries about it forests and islands. [133] The slender lobes of the ears exhaust a fortune; and the left hand, with its every finger, sports with a several money-bag. Such is the strength of ambition--(equal) to bearing on one small body, and that a woman's, the product of so copious wealth. __________________________________________________________________ [132] Or, "moderation." [133] "Saltus et insulæ," i.e., as much as would purchase them. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book II. Chapter I.--Introduction. Modesty to Be Observed Not Only in Its Essence, But in Its Accessories. Handmaids of the living God, my fellow-servants and sisters, the right which I enjoy with you--I, the most meanest [134] in that right of fellow-servantship and brotherhood--emboldens me to address to you a discourse, not, of course, of affection, but paving the way for affection in the cause of your salvation. That salvation--and not (the salvation) of women only, but likewise of men--consists in the exhibition principally of modesty. For since, by the introduction into an appropriation [135] (in) us of the Holy Spirit, we are all "the temple of God," [136] Modesty is the sacristan and priestess of that temple, who is to suffer nothing unclean or profane to be introduced (into it), for fear that the God who inhabits it should be offended, and quite forsake the polluted abode. But on the present occasion we (are to speak) not about modesty, for the enjoining and exacting of which the divine precepts which press (upon us) on every side are sufficient; but about the matters which pertain to it, that is, the manner in which it behoves you to walk. For most women (which very thing I trust God may permit me, with a view, of course, to my own personal censure, to censure in all), either from simple ignorance or else from dissimulation, have the hardihood so to walk as if modesty consisted only [137] in the (bare) integrity of the flesh, and in turning away from (actual) fornication; and there were no need for anything extrinsic to boot--in the matter (I mean) of the arrangement of dress and ornament, [138] the studied graces of form and brilliance:--wearing in their gait the self-same appearance as the women of the nations, from whom the sense of true modesty is absent, because in those who know not God, the Guardian and Master of truth, there is nothing true. [139] For if any modesty can be believed (to exist) in Gentiles, it is plain that it must be imperfect and undisciplined to such a degree that, although it be actively tenacious of itself in the mind up to a certain point, it yet allows itself to relax into licentious extravagances of attire; just in accordance with Gentile perversity, in craving after that of which it carefully shuns the effect. [140] How many a one, in short, is there who does not earnestly desire even to look pleasing to strangers? who does not on that very account take care to have herself painted out, and denies that she has (ever) been an object of (carnal) appetite? And yet, granting that even this is a practice familiar to Gentile modesty--(namely,) not actually to commit the sin, but still to be willing to do so; or even not to be willing, yet still not quite to refuse--what wonder? for all things which are not God's are perverse. Let those women therefore look to it, who, by not holding fast the whole good, easily mingle with evil even what they do hold fast. Necessary it is that you turn aside from them, as in all other things, so also in your gait; since you ought to be "perfect, as (is) your Father who is in the heavens." [141] __________________________________________________________________ [134] Postremissimus. [135] Consecrato. [136] See 1 Cor. iii. 16, 17; vi. 19, 20. [137] Comp. de Idol., c. ii. [138] Cultus et ornatus. For the distinction between them, see b. i. c. iv. [139] Comp. de Pæn., c. i. [140] Or, "execution." [141] See Matt. v. 48. __________________________________________________________________ Chapter II.--Perfect Modesty Will Abstain from Whatever Tends to Sin, as Well as from Sin Itself. Difference Between Trust and Presumption. If Secure Ourselves, We Must Not Put Temptation in the Way of Others. We Must Love Our Neighbour as Ourself. You must know that in the eye of perfect, that is, Christian, modesty, (carnal) desire of one's self (on the part of others) is not only not to be desired, but even execrated, by you: first, because the study of making personal grace (which we know to be naturally the inviter of lust) a mean of pleasing does not spring from a sound conscience: why therefore excite toward yourself that evil (passion)? why invite (that) to which you profess yourself a stranger? secondly, because we ought not to open a way to temptations, which, by their instancy, sometimes achieve (a wickedness) which God expels from them who are His; (or,) at all events, put the spirit into a thorough tumult by (presenting) a stumbling-block (to it). We ought indeed to walk so holily, and with so entire substantiality [142] of faith, as to be confident and secure in regard of our own conscience, desiring that that (gift) may abide in us to the end, yet not presuming (that it will). For he who presumes feels less apprehension; he who feels less apprehension takes less precaution; he who takes less precaution runs more risk. Fear [143] is the foundation of salvation; presumption is an impediment to fear. More useful, then, is it to apprehend that we may possibly fail, than to presume that we cannot; for apprehending will lead us to fear, fearing to caution, and caution to salvation. On the other hand, if we presume, there will be neither fear nor caution to save us. He who acts securely, and not at the same time warily, possesses no safe and firm security; whereas he who is wary will be truly able to be secure. For His own servants, may the Lord by His mercy take care that to them it may be lawful even to presume on His goodness! But why are we a (source of) danger to our neighbour? why do we import concupiscence into our neighbour? which concupiscence, if God, in "amplifying the law," [144] do not [145] dissociate in (the way of) penalty from the actual commission of fornication, [146] I know not whether He allows impunity to him who [147] has been the cause of perdition to some other. For that other, as soon as he has felt concupiscence after your beauty, and has mentally already committed (the deed) which his concupiscence pointed to, [148] perishes; and you have been made [149] the sword which destroys him: so that, albeit you be free from the (actual) crime, you are not free from the odium (attaching to it); as, when a robbery has been committed on some man's estate, the (actual) crime indeed will not be laid to the owner's charge, while yet the domain is branded with ignominy, (and) the owner himself aspersed with the infamy. Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shalt love thy neighbour as thyself?" [150] "Care not merely about your own (things), but (about your) neighbour's?" [151] No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful. [152] Since, therefore, both our own interest and that of others is implicated in the studious pursuit of most perilous (outward) comeliness, it is time for you to know [153] that not merely must the pageantry of fictitious and elaborate beauty be rejected by you; but that of even natural grace must be obliterated by concealment and negligence, as equally dangerous to the glances of (the beholder's) eyes. For, albeit comeliness is not to be censured, [154] as being a bodily happiness, as being an additional outlay of the divine plastic art, as being a kind of goodly garment [155] of the soul; yet it is to be feared, just on account of the injuriousness and violence of suitors: [156] which (injuriousness and violence) even the father of the faith, [157] Abraham, [158] greatly feared in regard of his own wife's grace; and Isaac, [159] by falsely representing Rebecca as his sister, purchased safety by insult! [160] __________________________________________________________________ [142] Substantia. Comp. Heb. xi. 1, esti de pistis elpizomenon hupostasis . [143] Timor. [144] Matt. v. 17. Comp. de Or., c. xxii. mid.; de Pa., c. vi. mid.; de Pæn., c. iii. sub fin. [145] The second "non," or else the first, must apparently be omitted. [146] Matt. v. 28. See de Idol., c. ii.; de Pa., c. vi.; de Pæn., c. iii. [147] "Qui," Oehler; "quæ," Rig. [148] Comp. de Pæn. c. iii. (latter half). [149] Tu facta es. [150] Lev. xix. 18; Matt. xix. 19; xxii. 39; Mark xii. 31; Luke x. 27; Rom. xiii. 9; Gal. v. 14; Jas. ii. 8. [151] Comp. 1 Cor. x. 24; xiii. 5; Phil. ii. 4. [152] Comp. 2 Pet. i. 20. [153] Jam...sciatis. [154] Accusandus. [155] Comp. Gen. xxvii. 15. [156] Sectatorum. [157] Comp. Rom. iv. 11, 16. [158] Gen. xii. 10-20, and xx. [159] Gen. xxvi. 6-11. [160] "Salutem contumelia redemit;" the "insult" being the denial of her as his wife. __________________________________________________________________ Chapter III.--Grant that Beauty Be Not to Be Feared: Still It is to Be Shunned as Unnecessary and Vainglorious. Let it now be granted that excellence of form be not to be feared, as neither troublesome to its possessors, nor destructive to its desirers, nor perilous to its compartners; [161] let it be thought (to be) not exposed to temptations, not surrounded by stumbling-blocks: it is enough that to angels of God [162] it is not necessary. For, where modesty is, there beauty is idle; because properly the use and fruit of beauty is voluptuousness, unless any one thinks that there is some other harvest for bodily grace to reap. [163] Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, "Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good?" Let whoever finds pleasure in "glorying in the flesh" [164] see to that. To us in the first place, there is no studious pursuit of "glory," because "glory" is the essence of exaltation. Now exaltation is incongruous for professors of humility according to God's precepts. Secondly, if all "glory" is "vain" and insensate, [165] how much more (glory) in the flesh, especially to us? For even if "glorying" is (allowable), we ought to wish our sphere of pleasing to lie in the graces [166] of the Spirit, not in the flesh; because we are "suitors" [167] of things spiritual. In those things wherein our sphere of labour lies, let our joy lie. From the sources whence we hope for salvation, let us cull our "glory." Plainly, a Christian will "glory" even in the flesh; but (it will be) when it has endured laceration for Christ's sake, [168] in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it. Thus (a thing) which, from whatever point you look at it, is in your case superfluous, you may justly disdain if you have it not, and neglect if you have. Let a holy woman, if naturally beautiful, give none so great occasion (for carnal appetite). Certainly, if even she be so, she ought not to set off (her beauty), but even to obscure it. [169] __________________________________________________________________ [161] Conjunctis. [162] Angelis Dei. Comp. the opening sentence of the book. [163] Comp. ad Ux., b. i. c. iv. [164] See Gal. vi. 13 and 1 Cor. iii. 21; v. 6. [165] Stuporata. [166] Bonis. [167] Sectatores. [168] Comp. 2 Cor. xi. 18; xii. 10; Phil. iii. 3, 4. [169] Non adjuvare, sed etiam impedire, debet. __________________________________________________________________ Chapter IV.--Concerning the Plea of "Pleasing the Husband." As if I were speaking to Gentiles, addressing you with a Gentile precept, and (one which is) common to all, (I would say,) "You are bound to please your husbands only." [170] But you will please them in proportion as you take no care to please others. Be ye without carefulness, [171] blessed (sisters): no wife is "ugly" to her own husband. She "pleased" him enough when she was selected (by him as his wife); whether commended by form or by character. Let none of you think that, if she abstain from the care of her person, [172] she will incur the hatred and aversion of husbands. Every husband is the exactor of chastity; but beauty, a believing (husband) does not require, because we are not captivated by the same graces [173] which the Gentiles think (to be) graces: [174] an unbelieving one, on the other hand, even regards with suspicion, just from that infamous opinion of us which the Gentiles have. For whom, then, is it that you cherish your beauty? If for a believer, he does not exact it: if for an unbeliever, he does not believe in it unless it be artless. [175] Why are you eager to please either one who is suspicious, or else one who desires it not? __________________________________________________________________ [170] Comp. 1 Cor. vii. 34. [171] Comp. 1 Cor. vii. 32. [172] Compositione sui. [173] Bonis. [174] Bona. [175] Simplicem. __________________________________________________________________ Chapter V.--Some Refinements in Dress and Personal Appearance Lawful, Some Unlawful. Pigments Come Under the Latter Head. These suggestions are not made to you, of course, to be developed into an entire crudity and wildness of appearance; nor are we seeking to persuade you of the good of squalor and slovenliness; but of the limit and norm and just measure of cultivation of the person. There must be no overstepping of that line to which simple and sufficient refinements limit their desires--that line which is pleasing to God. For they who rub [176] their skin with medicaments, stain their cheeks with rouge, make their eyes prominent with antimony, [177] sin against Him. To them, I suppose, the plastic skill [178] of God is displeasing! In their own persons, I suppose, they convict, they censure, the Artificer of all things! For censure they do when they amend, when they add to, (His work;) taking these their additions, of course, from the adversary artificer. That adversary artificer is the devil. [179] For who would show the way to change the body, but he who by wickedness transfigured man's spirit? He it is, undoubtedly, who adapted ingenious devices of this kind; that in your persons it may be apparent that you, in a certain sense, do violence to God. Whatever is born is the work of God. Whatever, then, is plastered on [180] (that), is the devil's work. To superinduce on a divine work Satan's ingenuities, how criminal is it! Our servants borrow nothing from our personal enemies: soldiers eagerly desire nothing from the foes of their own general; for, to demand for (your own) use anything from the adversary of Him in whose hand [181] you are, is a transgression. Shall a Christian be assisted in anything by that evil one? (If he do,) I know not whether this name (of "Christian") will continue (to belong) to him; for he will be his in whose lore he eagerly desires to be instructed. But how alien from your schoolings [182] and professions are (these things)! How unworthy the Christian name, to wear a fictitious face, (you,) on whom simplicity in every form is enjoined!--to lie in your appearance, (you,) to whom (lying) with the tongue is not lawful!--to seek after what is another's, (you,) to whom is delivered (the precept of) abstinence from what is another's!--to practise adultery in your mien, [183] (you,) who make modesty your study! Think, [184] blessed (sisters), how will you keep God's precepts if you shall not keep in your own persons His lineaments? __________________________________________________________________ [176] Urgent. Comp. de Pæn., c. xi. [177] "Fuligine," lit. "soot." Comp. b. i. c. ii. [178] See c. ii. ad fin. [179] Comp. b. i. c. viii. [180] Infingitur. [181] i.e., subject to whom. [182] Disciplinis. [183] Species. [184] Credite. __________________________________________________________________ Chapter VI.--Of Dyeing the Hair. I see some (women) turn (the colour of) their hair with saffron. They are ashamed even of their own nation, (ashamed) that their procreation did not assign them to Germany and to Gaul: thus, as it is, they transfer their hair [185] (thither)! Ill, ay, most ill, do they augur for themselves with their flame-coloured head, [186] and think that graceful which (in fact) they are polluting! Nay, moreover, the force of the cosmetics burns ruin into the hair; and the constant application of even any undrugged moisture, lays up a store of harm for the head; while the sun's warmth, too, so desirable for imparting to the hair at once growth and dryness, is hurtful. What "grace" is compatible with "injury?" What "beauty" with "impurities?" Shall a Christian woman heap saffron on her head, as upon an altar? [187] For, whatever is wont to be burned to the honour of the unclean spirit, that--unless it is applied for honest, and necessary, and salutary uses, for which God's creature was provided--may seem to be a sacrifice. But, however, God saith, "Which of you can make a white hair black, or out of a black a white?" [188] And so they refute the Lord! "Behold!" say they, "instead of white or black, we make it yellow,--more winning in grace." [189] And yet such as repent of having lived to old age do attempt to change it even from white to black! O temerity! The age which is the object of our wishes and prayers blushes (for itself)! a theft is effected! youth, wherein we have sinned, [190] is sighed after! the opportunity of sobriety is spoiled! Far from Wisdom's daughters be folly so great! The more old age tries to conceal itself, the more will it be detected. Here is a veritable eternity, in the (perennial) youth of your head! Here we have an "incorruptibility" to "put on," [191] with a view to the new house of the Lord [192] which the divine monarchy promises! Well do you speed toward the Lord; well do you hasten to be quit of this most iniquitous world, [193] to whom it is unsightly to approach (your own) end! __________________________________________________________________ [185] Jam capillos: so Oehler and Rig. But the others read patriam capillo: "they change their country by the instrumentality of their hair." [186] Comp. ad Ux., b. i. c. vi. [187] Aram. [188] See Matt. v. 36. [189] Gratia faciliorem. [190] Comp. Ps. xxv. 7 (in LXX. xxiv. 7). [191] Comp. 1 Cor. xv. 53. [192] Comp. 2 Cor. v. 1. [193] Sæculo. __________________________________________________________________ Chapter VII.--Of Elaborate Dressing of the Hair in Other Ways, and Its Bearing Upon Salvation. What service, again, does all the labour spent in arranging the hair render to salvation? Why is no rest allowed to your hair, which must now be bound, now loosed, now cultivated, now thinned out? Some are anxious to force their hair into curls, some to let it hang loose and flying; not with good simplicity: beside which, you affix I know not what enormities of subtle and textile perukes; now, after the manner of a helmet of undressed hide, as it were a sheath for the head and a covering for the crown; now, a mass (drawn) backward toward the neck. The wonder is, that there is no (open) contending against the Lord's prescripts! It has been pronounced that no one can add to his own stature. [194] You, however, do add to your weight some kind of rolls, or shield-bosses, to be piled upon your necks! If you feel no shame at the enormity, feel some at the pollution; for fear you may be fitting on a holy and Christian head the slough [195] of some one else's [196] head, unclean perchance, guilty perchance and destined to hell. [197] Nay, rather banish quite away from your "free" [198] head all this slavery of ornamentation. In vain do you labour to seem adorned: in vain do you call in the aid of all the most skilful manufacturers of false hair. God bids you "be veiled." [199] I believe (He does so) for fear the heads of some should be seen! And oh that in "that day" [200] of Christian exultation, I, most miserable (as I am), may elevate my head, even though below (the level of) your heels! I shall (then) see whether you will rise with (your) ceruse and rouge and saffron, and in all that parade of headgear: [201] whether it will be women thus tricked out whom the angels carry up to meet Christ in the air! [202] If these (decorations) are now good, and of God, they will then also present themselves to the rising bodies, and will recognise their several places. But nothing can rise except flesh and spirit sole and pure. [203] Whatever, therefore, does not rise in (the form of) [204] spirit and flesh is condemned, because it is not of God. From things which are condemned abstain, even at the present day. At the present day let God see you such as He will see you then. __________________________________________________________________ [194] Mensuram. See Matt. vi. 27. [195] Exuvias. [196] "Alieni:" perhaps here ="alien," i.e., "heathen," as in other places. [197] Gehennæ. [198] Comp. Gal. iv. 31; v. 13. [199] See 1 Cor. xi. 2-16; and comp. de Or., c. xxii., and the treatise de Virg. Vel. [200] Comp. ad Ux., b. ii. c. iii. [201] Ambitu (habitu is a conjectural emendation noticed by Oehler) capitis. [202] See 1 Thess. iv. 13-17. [203] Comp. 1 Cor. xv. 50 with 1 Thess. v. 23. [204] Or, "within the limits of the flesh and the spirit." __________________________________________________________________ Chapter VIII.--Men Not Excluded from These Remarks on Personal Adornment. Of course, now, I, a man, as being envious [205] of women, am banishing them quite from their own (domains). Are there, in our case too, some things which, in respect of the sobriety [206] we are to maintain on account of the fear [207] due to God, are disallowed? [208] If it is true, (as it is,) that in men, for the sake of women (just as in women for the sake of men), there is implanted, by a defect of nature, the will to please; and if this sex of ours acknowledges to itself deceptive trickeries of form peculiarly its own,--(such as) to cut the beard too sharply; to pluck it out here and there; to shave round about (the mouth); to arrange the hair, and disguise its hoariness by dyes; to remove all the incipient down all over the body; to fix (each particular hair) in its place with (some) womanly pigment; to smooth all the rest of the body by the aid of some rough powder or other: then, further, to take every opportunity for consulting the mirror; to gaze anxiously into it:--while yet, when (once) the knowledge of God has put an end to all wish to please by means of voluptuous attraction, all these things are rejected as frivolous, as hostile to modesty. For where God is, there modesty is; there is sobriety [209] her assistant and ally. How, then, shall we practise modesty without her instrumental mean, [210] that is, without sobriety? [211] How, moreover, shall we bring sobriety [212] to bear on the discharge of (the functions of) modesty, unless seriousness in appearance and in countenance, and in the general aspect [213] of the entire man, mark our carriage? __________________________________________________________________ [205] Æmulus. [206] Gravitatis. [207] Metus. [208] Detrahuntur. [209] Gravitas. [210] Comp. de Pa., c. xv. ad fin. [211] Gravitate. [212] Gravitatem. [213] Contemplatione. __________________________________________________________________ Chapter IX.--Excess in Dress, as Well as in Personal Culture, to Be Shunned. Arguments Drawn from I Cor. VII. Wherefore, with regard to clothing also, and all the remaining lumber of your self-elaboration, [214] the like pruning off and retrenchment of too redundant splendour must be the object of your care. For what boots it to exhibit in your face temperance and unaffectedness, and a simplicity altogether worthy of the divine discipline, but to invest all the other parts of the body with the luxurious absurdities of pomps and delicacies? How intimate is the connection which these pomps have with the business of voluptuousness, and how they interfere with modesty, is easily discernible from the fact that it is by the allied aid of dress that they prostitute the grace of personal comeliness: so plain is it that if (the pomps) be wanting, they render (that grace) bootless and thankless, as if it were disarmed and wrecked. On the other hand, if natural beauty fails, the supporting aid of outward embellishment supplies a grace, as it were, from its own inherent power. [215] Those times of life, in fact, which are at last blest with quiet and withdrawn into the harbour of modesty, the splendour and dignity of dress lure away (from that rest and that harbour), and disquiet seriousness by seductions of appetite, which compensate for the chill of age by the provocative charms of apparel. First, then, blessed (sisters), (take heed) that you admit not to your use meretricious and prostitutionary garbs and garments: and, in the next place, if there are any of you whom the exigencies of riches, or birth, or past dignities, compel to appear in public so gorgeously arrayed as not to appear to have attained wisdom, take heed to temper an evil of this kind; lest, under the pretext of necessity, you give the rein without stint to the indulgence of licence. For how will you be able to fulfil (the requirements of) humility, which our (school) profess, [216] if you do not keep within bounds [217] the enjoyment of your riches and elegancies, which tend so much to "glory?" Now it has ever been the wont of glory to exalt, not to humble. "Why, shall we not use what is our own?" Who prohibits your using it? Yet (it must be) in accordance with the apostle, who warns us "to use this world [218] as if we abuse it not; for the fashion [219] of this world [220] is passing away." And "they who buy are so to act as if they possessed not." [221] Why so? Because he had laid down the premiss, saying, "The time is wound up." [222] If, then he shows plainly that even wives themselves are so to be had as if they be not had, [223] on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, [224] spontaneously relinquishing a pleasure so honourable, [225] and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," [226] abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines. We are they "upon whom the ends of the ages have met, having ended their course." [227] We have been predestined by God, before the world [228] was, (to arise) in the extreme end of the times. [229] And so we are trained by God for the purpose of chastising, and (so to say) emasculating, the world. [230] We are the circumcision [231] --spiritual and carnal--of all things; for both in the spirit and in the flesh we circumcise worldly [232] principles. __________________________________________________________________ [214] Impedimenta compositionis. [215] De suo. Comp. de Bapt., c. xvii. (sub. fin.), de Cult. Fem., b. i. c. v. (med.). [216] See c. iii. [217] Repastinantes. [218] Mundo; kosmo. See 1 Cor. vii. 31. [219] Habitus; schema, ib. [220] Kosmou, ib. [221] 1 Cor. vii. 30. [222] 1 Cor. vii. 29. [223] 1 Cor. vii. 29. [224] Matt. xix. 12. [225] Fortem. [226] Comp. 1 Tim. iv. 4, 5. [227] 1 Cor. x. 11, eis hous ta tele ton aionon katentesen. [228] Mundum. [229] In extimatione temporali. See Eph. i. 4 and 1 Pet. i. 20. [230] Sæculo. [231] Comp. Phil. iii. 3. [232] Sæcularia. __________________________________________________________________ Chapter X.--Tertullian Refers Again to the Question of the Origin of All These Ornaments and Embellishments. [233] It was God, no doubt, who showed the way to dye wools with the juices of herbs and the humours of conchs! It had escaped Him, when He was bidding the universe to come into being, [234] to issue a command for (the production of) purple and scarlet sheep! It was God, too, who devised by careful thought the manufactures of those very garments which, light and thin (in themselves), were to be heavy in price alone; God who produced such grand implements of gold for confining or parting the hair; God who introduced (the fashion of) finely-cut wounds for the ears, and set so high a value upon the tormenting of His own work and the tortures of innocent infancy, learning to suffer with its earliest breath, in order that from those scars of the body--born for the steel!--should hang I know not what (precious) grains, which, as we may plainly see, the Parthians insert, in place of studs, upon their very shoes! And yet even the gold itself, the "glory" of which carries you away, serves a certain race (so Gentile literature tells us) for chains! So true is it that it is not intrinsic worth, [235] but rarity, which constitutes the goodness (of these things): the excessive labour, moreover, of working them with arts introduced by the means of the sinful angels, who were the revealers withal of the material substances themselves, joined with their rarity, excited their costliness, and hence a lust on the part of women to possess (that) costliness. But, if the self-same angels who disclosed both the material substances of this kind and their charms--of gold, I mean, and lustrous [236] stones--and taught men how to work them, and by and by instructed them, among their other (instructions), in (the virtues of) eyelid-powder and the dyeings of fleeces, have been condemned by God, as Enoch tells us, how shall we please God while we joy in the things of those (angels) who, on these accounts, have provoked the anger and the vengeance of God? Now, granting that God did foresee these things; that God permitted them; that Esaias finds fault with no garment of purple, [237] represses no coil, [238] reprobates no crescent-shaped neck ornaments; [239] still let us not, as the Gentiles do, flatter ourselves with thinking that God is merely a Creator, not likewise a Downlooker on His own creatures. For how far more usefully and cautiously shall we act, if we hazard the presumption that all these things were indeed provided [240] at the beginning and placed in the world [241] by God, in order that there should now be means of putting to the proof the discipline of His servants, in order that the licence of using should be the means whereby the experimental trials of continence should be conducted? Do not wise heads of families purposely offer and permit some things to their servants [242] in order to try whether and how they will use the things thus permitted; whether (they will do so) with honesty, or with moderation? But how far more praiseworthy (the servant) who abstains entirely; who has a wholesome fear [243] even of his lord's indulgence! Thus, therefore, the apostle too: "All things," says he, "are lawful, but not all are expedient." [244] How much more easily will he fear [245] what is unlawful who has a reverent dread [246] of what is lawful? __________________________________________________________________ [233] Comp. i. cc. ii. iii. v. vii. viii. [234] Universa nasci. [235] Veritate. [236] Illustrium. [237] De conchylio. [238] kosumbous. Isa. iii. 18 (in LXX.). [239] Lunulas = meniskous, ib. [240] Or, "foreseen." [241] Sæculo. [242] Or, "slaves." [243] Timuerit. [244] 1 Cor. x. 23. [245] Timebit. [246] Verebitur. __________________________________________________________________ Chapter XI.--Christian Women, Further, Have Not the Same Causes for Appearing in Public, and Hence for Dressing in Fine Array as Gentiles. On the Contrary, Their Appearance Should Always Distinguish Them from Such. Moreover, what causes have you for appearing in public in excessive grandeur, removed as you are from the occasions which call for such exhibitions? For you neither make the circuit of the temples, nor demand (to be present at) public shows, nor have any acquaintance with the holy days of the Gentiles. Now it is for the sake of all these public gatherings, and of much seeing and being seen, that all pomps (of dress) are exhibited before the public eye; either for the purpose of transacting the trade of voluptuousness, or else of inflating "glory." You, however, have no cause of appearing in public, except such as is serious. Either some brother who is sick is visited, or else the sacrifice is offered, or else the word of God is dispensed. Whichever of these you like to name is a business of sobriety [247] and sanctity, requiring no extraordinary attire, with (studious) arrangement and (wanton) negligence. [248] And if the requirements of Gentile friendships and of kindly offices call you, why not go forth clad in your own armour; (and) all the more, in that (you have to go) to such as are strangers to the faith? so that between the handmaids of God and of the devil there may be a difference; so that you may be an example to them, and they may be edified in you; so that (as the apostle says) "God may be magnified in your body." [249] But magnified He is in the body through modesty: of course, too, through attire suitable to modesty. Well, but it is urged by some, "Let not the Name be blasphemed in us, [250] if we make any derogatory change from our old style and dress." Let us, then, not abolish our old vices! let us maintain the same character, if we must maintain the same appearance (as before); and then truly the nations will not blaspheme! A grand blasphemy is that by which it is said, "Ever since she became a Christian, she walks in poorer garb!" Will you fear to appear poorer, from the time that you have been made more wealthy; and fouler, [251] from the time when you have been made more clean? Is it according to the decree [252] of Gentiles, or according to the decree of God, that it becomes Christians to walk? __________________________________________________________________ [247] Gravitatis. [248] Et composito et soluto. [249] See Phil. i. 20. [250] Comp. de Idol., c. xiv. [251] Sordidior. [252] Or "pleasure:" placitum. __________________________________________________________________ Chapter XII.--Such Outward Adornments Meretricious, and Therefore Unsuitable to Modest Women. Let us only wish that we may be no cause for just blasphemy! But how much more provocative of blasphemy is it that you, who are called modesty's priestesses, should appear in public decked and painted out after the manner of the immodest? Else, (if you so do,) what inferiority would the poor unhappy victims of the public lusts have (beneath you)? whom, albeit some laws were (formerly) wont to restrain them from (the use of) matrimonial and matronly decorations, now, at all events, the daily increasing depravity of the age [253] has raised so nearly to an equality with all the most honourable women, that the difficulty is to distinguish them. And yet, even the Scriptures suggest (to us the reflection), that meretricious attractivenesses of form are invariably conjoined with and appropriate [254] to bodily prostitution. That powerful state [255] which presides over [256] the seven mountains and very many waters, has merited from the Lord the appellation of a prostitute. [257] But what kind of garb is the instrumental mean of her comparison with that appellation? She sits, to be sure, "in purple, and scarlet, and gold, and precious stone." How accursed are the things without (the aid of) which an accursed prostitute could not have been described! It was the fact that Thamar "had painted out and adorned herself" that led Judah to regard her as a harlot, [258] and thus, because she was hidden beneath her "veil,"--the quality of her garb belying her as if she had been a harlot,--he judged (her to be one), and addressed and bargained with (her as such). Whence we gather an additional confirmation of the lesson, that provision must be made in every way against all immodest associations [259] and suspicions. For why is the integrity of a chaste mind defiled by its neighbour's suspicion? Why is a thing from which I am averse hoped for in me? Why does not my garb pre-announce my character, to prevent my spirit from being wounded by shamelessness through (the channel of) my ears? Grant that it be lawful to assume the appearance of a modest woman: [260] to assume that of an immodest is, at all events, not lawful. __________________________________________________________________ [253] Sæculi. [254] Debita. [255] Or, "city." [256] Or, "sits on high above." [257] Comp. Rev. xvii. [258] Comp. Gen. xxxviii. 12-30. [259] Congressus. [260] Videri pudicam. __________________________________________________________________ Chapter XIII.--It is Not Enough that God Know Us to Be Chaste: We Must Seem So Before Men. Especially in These Times of Persecution We Must Inure Our Bodies to the Hardships Which They May Not Improbably Be Called to Suffer. Perhaps some (woman) will say: "To me it is not necessary to be approved by men; for I do not require the testimony of men: [261] God is the inspector of the heart." [262] (That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men." [263] For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine?" [264] Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; [265] if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, [266] you must necessarily be left quite in darkness, and be run against by many. The things which make us luminaries of the world are these--our good works. What is good, moreover, provided it be true and full, loves not darkness: it joys in being seen, [267] and exults over the very pointings which are made at it. To Christian modesty it is not enough to be so, but to seem so too. For so great ought its plenitude to be, that it may flow out from the mind to the garb, and burst out from the conscience to the outward appearance; so that even from the outside it may gaze, as it were, upon its own furniture, [268] --(a furniture) such as to be suited to retain faith as its inmate perpetually. For such delicacies as tend by their softness and effeminacy to unman the manliness [269] of faith are to be discarded. Otherwise, I know not whether the wrist that has been wont to be surrounded with the palmleaf-like bracelet will endure till it grow into the numb hardness of its own chain! I know not whether the leg that has rejoiced in the anklet will suffer itself to be squeezed into the gyve! I fear the neck, beset with pearl and emerald nooses, will give no room to the broadsword! Wherefore, blessed (sisters), let us meditate on hardships, and we shall not feel them; let us abandon luxuries, and we shall not regret them. Let us stand ready to endure every violence, having nothing which we may fear to leave behind. It is these things which are the bonds which retard our hope. Let us cast away earthly ornaments if we desire heavenly. Love not gold; in which (one substance) are branded all the sins of the people of Israel. You ought to hate what ruined your fathers; what was adored by them who were forsaking God. [270] Even then (we find) gold is food for the fire. [271] But Christians always, and now more than ever, pass their times not in gold but in iron: the stoles of martyrdom are (now) preparing: the angels who are to carry us are (now) being awaited! Do you go forth (to meet them) already arrayed in the cosmetics and ornaments of prophets and apostles; drawing your whiteness from simplicity, your ruddy hue from modesty; painting your eyes with bashfulness, and your mouth with silence; implanting in your ears the words of God; fitting on your necks the yoke of Christ. Submit your head to your husbands, and you will be enough adorned. Busy your hands with spinning; keep your feet at home; and you will "please" better than (by arraying yourselves) in gold. Clothe yourselves with the silk of uprightness, the fine linen of holiness, the purple of modesty. Thus painted, you will have God as your Lover! __________________________________________________________________ [261] Comp. John v. 34; 1 Cor. iv. 3. [262] Comp. 1 Sam. xvi. 7; Jer. xvii. 10; Luke xvi. 15. [263] See Phil. iv. 5, 8; Rom. xii. 17; 2 Cor. viii. 21. [264] See Matt. v. 16; and comp. de Idol., c. xv. ad init. [265] Matt. v. 14. [266] Matt. v. 15; Mark iv. 21; Luke viii. 16; xi. 33. [267] See John iii. 21. [268] Supellectilem. [269] Effeminari virtus. [270] Comp. Ex. xxxii. [271] Ex. xxxii. 20. __________________________________________________________________ __________________________________________________________________ Elucidation. ------------------------ (The Prophecy of Enoch, p. 15.) Dr. Davidson is the author of a useful article on "Apocalyptic Literature," from which we extract all that is requisite to inform the reader of the freshest opinion as seen from his well-known point of view. He notes Archbishop Lawrence's translation into English, and that it has been rendered back again into German by Dillman (1853), as before, less accurately, by Hoffmann. Ewald, Lücke, Koestlin, and Hilgenfeld are referred to, and an article of his own in Kitto's Cyclopædia. We owe its re-appearance, after long neglect, to Archbishop Lawrence (1838), and its preservation to the Abyssinians. It was rescued by Bruce, the explorer, in an Æthiopic version; and the first detailed announcement of its discovery was made by De Sacy, 1800. Davidson ascribes its authorship to pre-Messianic times, but thinks it has been interpolated by a Jewish Christian. Tertullian's negative testimony points the other way: he evidently relies upon its "Christology" as genuine; and, if interpolated in his day, he could hardly have been deceived. Its five parts are: I. The rape of women by fallen angels, and the giants that were begotten of them. The visions of Enoch begun. II. The visions continued, with views of the Messiah's kingdom. III. The physical and astronomical mysteries treated of. IV. Man's mystery revealed in dreams from the beginning to the end of the Messianic kingdom. V. The warnings of Enoch to his own family and to mankind, with appendices, which complete the book. The article in Smith's Dictionary of the Bible is accessible, and need only be referred to as well worth perusal; and, as it abounds in references to the entire literature of criticism respecting it, it is truly valuable. It seems to have been written by Westcott. [272] The fact that St. Jude refers to Enoch's prophesyings no more proves that this book is other than apocryphal than St. Paul's reference to Jannes and Jambres makes Scripture of the Targum. The apostle Jude does, indeed, authenticate that particular saying by inspiration of God, and doubtless it was traditional among the Jews. St. Jerome's references to this quotation may be found textually in Lardner. [273] Although the book is referred to frequently in the Patrologia, Tertullian only, of the Fathers, pays it the respect due to Scripture. __________________________________________________________________ [272] See also Pusey's reply to Dr. Farrar. [273] Credibility, etc., iv. pp. 460-462. __________________________________________________________________ tertullian virgins anf04 tertullian-virgins On the Veiling of Virgins /ccel/schaff/anf04.iii.iv.html __________________________________________________________________ On the Veiling of Virgins __________________________________________________________________ III. On the Veiling of Virgins. [274] [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--Truth Rather to Be Appealed to Than Custom, and Truth Progressive in Its Developments. Having already undergone the trouble peculiar to my opinion, I will show in Latin also that it behoves our virgins to be veiled from the time that they have passed the turning-point of their age: that this observance is exacted by truth, on which no one can impose prescription--no space of times, no influence of persons, no privilege of regions. For these, for the most part, are the sources whence, from some ignorance or simplicity, custom finds its beginning; and then it is successionally confirmed into an usage, and thus is maintained in opposition to truth. But our Lord Christ has surnamed Himself Truth, [275] not Custom. If Christ is always, and prior to all, equally truth is a thing sempiternal and ancient. Let those therefore look to themselves, to whom that is new which is intrinsically old. It is not so much novelty as truth which convicts heresies. Whatever savours of opposition to truth, this will be heresy, even (if it be an) ancient custom. On the other hand, if any is ignorant of anything, the ignorance proceeds from his own defect. Moreover, whatever is matter of ignorance ought to have been as carefully inquired into as whatever is matter of acknowledgment received. The rule of faith, indeed, is altogether one, alone immoveable and irreformable; the rule, to wit, of believing in one only God omnipotent, the Creator of the universe, and His Son Jesus Christ, born of the Virgin Mary, crucified under Pontius Pilate, raised again the third day from the dead, received in the heavens, sitting now at the right (hand) of the Father, destined to come to judge quick and dead through the resurrection of the flesh as well (as of the spirit). This law of faith being constant, the other succeeding points of discipline and conversation admit the "novelty" of correction; the grace of God, to wit, operating and advancing even to the end. For what kind of (supposition) is it, that, while the devil is always operating and adding daily to the ingenuities of iniquity, the work of God should either have ceased, or else have desisted from advancing? whereas the reason why the Lord sent the Paraclete was, that, since human mediocrity was unable to take in all things at once, discipline should, little by little, be directed, and ordained, and carried on to perfection, by that Vicar of the Lord, the Holy Spirit. "Still," He said, "I have many things to say to you, but ye are not yet able to bear them: when that Spirit of truth shall have come, He will conduct you into all truth, and will report to you the supervening (things)." [276] But above, withal, He made a declaration concerning this His work. [277] What, then, is the Paraclete's administrative office but this: the direction of discipline, the revelation of the Scriptures, the reformation of the intellect, the advancement toward the "better things?" [278] Nothing is without stages of growth: all things await their season. In short, the preacher says, "A time to everything." [279] Look how creation itself advances little by little to fructification. First comes the grain, and from the grain arises the shoot, and from the shoot struggles out the shrub: thereafter boughs and leaves gather strength, and the whole that we call a tree expands: then follows the swelling of the germen, and from the germen bursts the flower, and from the flower the fruit opens: that fruit itself, rude for a while, and unshapely, little by little, keeping the straight course of its development, is trained to the mellowness of its flavour. [280] So, too, righteousness--for the God of righteousness and of creation is the same--was first in a rudimentary state, having a natural fear of God: from that stage it advanced, through the Law and the Prophets, to infancy; from that stage it passed, through the Gospel, to the fervour of youth: now, through the Paraclete, it is settling into maturity. He will be, after Christ, the only one to be called and revered as Master; [281] for He speaks not from Himself, but what is commanded by Christ. [282] He is the only prelate, because He alone succeeds Christ. They who have received Him set truth before custom. They who have heard Him prophesying even to the present time, not of old, bid virgins be wholly covered. __________________________________________________________________ [274] [Written, possibly, as early as a.d. 204.] [275] John xiv. 6. [276] John xvi. 12, 13. See de Monog., c. ii. [277] See John xiv. 26. [278] Comp. Heb. xi. 40; xii. 24. [279] Eccles. iii. 1, briefly. [280] Comp. Mark iv. 28. [281] Comp. Matt. xxiii. 8. [282] John xvi. 13. __________________________________________________________________ Chapter II.--Before Proceeding Farther, Let the Question of Custom Itself Be Sifted. But I will not, meantime, attribute this usage to Truth. Be it, for a while, custom: that to custom I may likewise oppose custom. Throughout Greece, and certain of its barbaric provinces, the majority of Churches keep their virgins covered. There are places, too, beneath this (African) sky, where this practice obtains; lest any ascribe the custom to Greek or barbarian Gentilehood. But I have proposed (as models) those Churches which were founded by apostles or apostolic men; and antecedently, I think, to certain (founders, who shall be nameless). Those Churches therefore, as well (as others), have the self-same authority of custom (to appeal to); in opposing phalanx they range "times" and "teachers," more than these later (Churches do). What shall we observe? What shall we choose? We cannot contemptuously reject a custom which we cannot condemn, inasmuch as it is not "strange," since it is not among "strangers" that we find it, but among those, to wit, with whom we share the law of peace and the name of brotherhood. They and we have one faith, one God, the same Christ, the same hope, the same baptismal sacraments; let me say it once for all, we are one Church. [283] Thus, whatever belongs to our brethren is ours: only, the body divides us. Still, here (as generally happens in all cases of various practice, of doubt, and of uncertainty), examination ought to have been made to see which of two so diverse customs were the more compatible with the discipline of God. And, of course, that ought to have been chosen which keeps virgins veiled, as being known to God alone; who (besides that glory must be sought from God, not from men [284] ) ought to blush even at their own privilege. You put a virgin to the blush more by praising than by blaming her; because the front of sin is more hard, learning shamelessness from and in the sin itself. For that custom which belies virgins while it exhibits them, would never have been approved by any except by some men who must have been similar in character to the virgins themselves. Such eyes will wish that a virgin be seen as has the virgin who shall wish to be seen. The same kinds of eyes reciprocally crave after each other. Seeing and being seen belong to the self-same lust. To blush if he see a virgin is as much a mark of a chaste [285] man, as of a chaste [286] virgin if seen by a man. __________________________________________________________________ [283] Comp. Eph. iv. 1-6. [284] Comp. John v. 44 and xii. 43. [285] Sancti. [286] Sanctæ. __________________________________________________________________ Chapter III.--Gradual Development of Custom, and Its Results. Passionate Appeal to Truth. But not even between customs have those most chaste [287] teachers chosen to examine. Still, until very recently, among us, either custom was, with comparative indifference, admitted to communion. The matter had been left to choice, for each virgin to veil herself or expose herself, as she might have chosen, just as (she had equal liberty) as to marrying, which itself withal is neither enforced nor prohibited. Truth had been content to make an agreement with custom, in order that under the name of custom it might enjoy itself even partially. But when the power of discerning began to advance, so that the licence granted to either fashion was becoming the mean whereby the indication of the better part emerged; immediately the great adversary of good things--and much more of good institutions--set to his own work. The virgins of men go about, in opposition to the virgins of God, with front quite bare, excited to a rash audacity; and the semblance of virgins is exhibited by women who have the power of asking somewhat from husbands, [288] not to say such a request as that (forsooth) their rivals--all the more "free" in that they are the "hand-maids" of Christ alone [289] --may be surrendered to them. "We are scandalized," they say, "because others walk otherwise (than we do);" and they prefer being "scandalized" to being provoked (to modesty). A "scandal," if I mistake not, is an example not of a good thing, but of a bad, tending to sinful edification. Good things scandalize none but an evil mind. If modesty, if bashfulness, if contempt of glory, anxious to please God alone, are good things, let women who are "scandalized" by such good learn to acknowledge their own evil. For what if the incontinent withal say they are "scandalized" by the continent? Is continence to be recalled? And, for fear the multinubists be "scandalized," is monogamy to be rejected? Why may not these latter rather complain that the petulance, the impudence, of ostentatious virginity is a "scandal" to them? Are therefore chaste virgins to be, for the sake of these marketable creatures, dragged into the church, blushing at being recognised in public, quaking at being unveiled, as if they had been invited as it were to rape? For they are no less unwilling to suffer even this. Every public exposure of an honourable virgin is (to her) a suffering of rape: and yet the suffering of carnal violence is the less (evil), because it comes of natural office. But when the very spirit itself is violated in a virgin by the abstraction of her covering, she has learnt to lose what she used to keep. O sacrilegious hands, which have had the hardihood to drag off a dress dedicated to God! What worse could any persecutor have done, if he had known that this (garb) had been chosen by a virgin? You have denuded a maiden in regard of her head, and forthwith she wholly ceases to be a virgin to herself; she has undergone a change! Arise, therefore, Truth; arise, and as it were burst forth from Thy patience! No custom do I wish Thee to defend; for by this time even that custom under which Thou didst enjoy thy own liberty is being stormed! Demonstrate that it is Thyself who art the coverer of virgins. Interpret in person Thine own Scriptures, which Custom understandeth not; for, if she had, she never would have had an existence. __________________________________________________________________ [287] Sanctissimi. [288] The allusion is perhaps to 1 Cor. xiv. 35. [289] Comp. 1 Cor. vii. 21, 22. __________________________________________________________________ Chapter IV.--Of the Argument Drawn from 1 Cor. XI. 5-16. But in so far as it is the custom to argue even from the Scriptures in opposition to truth, there is immediately urged against us the fact that "no mention of virgins is made by the apostle where he is prescribing about the veil, but that women' only are named; whereas, if he had willed virgins as well to be covered, he would have pronounced concerning virgins' also together with the women' named; just as," says (our opponent), "in that passage where he is treating of marriage, [290] he declares likewise with regard to virgins' what observance is to be followed." And accordingly (it is urged) that "they are not comprised in the law of veiling the head, as not being named in this law; nay rather, that this is the origin of their being unveiled, inasmuch as they who are not named are not bidden." But we withal retort the self-same line of argument. For he who knew elsewhere how to make mention of each sex--of virgin I mean, and woman, that is, not-virgin--for distinction's sake; in these (passages), in which he does not name a virgin, points out (by not making the distinction) community of condition. Otherwise he could here also have marked the difference between virgin and woman, just as elsewhere he says, "Divided is the woman and the virgin." [291] Therefore those whom, by passing them over in silence, he has not divided, he has included in the other species. Nor yet, because in that case "divided is both woman and virgin," will this division exert its patronizing influence in the present case as well, as some will have it. For how many sayings, uttered on another occasion, have no weight--in cases, to wit, where they are not uttered--unless the subject-matter be the same as on the other occasion, so that the one utterance may suffice! But the former case of virgin and woman is widely "divided" from the present question. "Divided," he says, "is the woman and the virgin." Why? Inasmuch as "the unmarried," that is, the virgin, "is anxious about those (things) which are the Lord's, that she may be holy both in body and in spirit; but the married," that is, the not-virgin, "is anxious how she may please her husband." This will be the interpretation of that "division," having no place in this passage (now under consideration); in which pronouncement is made neither about marriage, nor about the mind and the thought of woman and of virgin, but about the veiling of the head. Of which (veiling) the Holy Spirit, willing that there should be no distinction, willed that by the one name of woman should likewise be understood the virgin; whom, by not specially naming, He has not separated from the woman, and, by not separating, has conjoined to her from whom He has not separated her. Is it now, then, a "novelty" to use the primary word, and nevertheless to have the other (subordinate divisions) understood in that word, in cases where there is no necessity for individually distinguishing the (various parts of the) universal whole? Naturally, a compendious style of speech is both pleasing and necessary; inasmuch as diffuse speech is both tiresome and vain. So, too, we are content with general words, which comprehend in themselves the understanding of the specialties. Proceed we, then, to the word itself. The word (expressing the) natural (distinction) is female. Of the natural word, the general word is woman. Of the general, again, the special is virgin, or wife, or widow, or whatever other names, even of the successive stages of life, are added hereto. Subject, therefore, the special is to the general (because the general is prior); and the succedent to the antecedent, and the partial to the universal: (each) is implied in the word itself to which it is subject; and is signified in it, because contained in it. Thus neither hand, nor foot, nor any one of the members, requires to be signified when the body is named. And if you say the universe, therein will be both the heaven and the things that are in it,--sun and moon, and constellations and stars,--and the earth and the seas, and everything that goes to make up the list of elements. You will have named all, when you have named that which is made up of all. So, too, by naming woman, he has named whatever is woman's. __________________________________________________________________ [290] 1 Cor. vii. [291] 1 Cor. vii. 34. __________________________________________________________________ Chapter V.--Of the Word Woman, Especially in Connection with Its Application to Eve. But since they use the name of woman in such a way as to think it inapplicable save to her alone who has known a man, the pertinence of the propriety of this word to the sex itself, not to a grade of the sex, must be proved by us; that virgins as well (as others) may be commonly comprised in it. When this kind of second human being was made by God for man's assistance, that female was forthwith named woman; still happy, still worthy of paradise, still virgin. "She shall be called," said (Adam), "Woman." And accordingly you have the name,--I say, not already common to a virgin, but--proper (to her; a name) which from the beginning was allotted to a virgin. But some ingeniously will have it that it was said of the future, "She shall be called woman," as if she were destined to be so when she had resigned her virginity; since he added withal: "For this cause shall a man leave father and mother, and be conglutinated to his own woman; and the two shall be one flesh." Let them therefore among whom that subtlety obtains show us first, if she were surnamed woman with a future reference, what name she meantime received. For without a name expressive of her present quality she cannot have been. But what kind of (hypothesis) is it that one who, with an eye to the future, was called by a definite name, at the present time should have nothing for a surname? On all animals Adam imposed names; and on none on the ground of future condition, but on the ground of the present purpose which each particular nature served; [292] called (as each nature was) by that to which from the beginning it showed a propensity. What, then, was she at that time called? Why, as often as she is named in the Scripture, she has the appellation woman before she was wedded, and never virgin while she was a virgin. This name was at that time the only one she had, and (that) when nothing was (as yet) said prophetically. For when the Scripture records that "the two were naked, Adam and his woman," neither does this savour of the future, as if it said "his woman" as a presage of "wife;" but because his woman [293] was withal unwedded, as being (formed) from his own substance. "This bone," he says, "out of my bones, and flesh out of my flesh, shall be called woman." Hence, then, it is from the tacit consciousness of nature that the actual divinity of the soul has educed into the ordinary usage of common speech, unawares to men, (just as it has thus educed many other things too which we shall elsewhere be able to show to derive from the Scriptures the origin of their doing and saying,) our fashion of calling our wives our women, however improperly withal we may in some instances speak. For the Greeks, too, who use the name of woman more (than we do) in the sense of wife, have other names appropriate to wife. But I prefer to assign this usage as a testimony to Scripture. For when two are made into one flesh through the marriage-tie, the "flesh of flesh and bone of bones" is called the woman of him of whose substance she begins to be accounted by being made his wife. Thus woman is not by nature a name of wife, but wife by condition is a name of woman. In fine, womanhood is predicable apart from wifehood; but wifehood apart from womanhood is not, because it cannot even exist. Having therefore settled the name of the newly-made female--which (name) is woman--and having explained what she formerly was, that is, having sealed the name to her, he immediately turned to the prophetic reason, so as to say, "On this account shall a man leave father and mother." The name is so truly separate from the prophecy, as far as (the prophecy) from the individual person herself, that of course it is not with reference to Eve herself that (Adam) has uttered (the prophecy), but with a view to those future females whom he has named in the maternal fount of the feminine race. Besides, Adam was not to leave "father and mother"--whom he had not--for the sake of Eve. Therefore that which was prophetically said does not apply to Eve, because it does not to Adam either. For it was predicted with regard to the condition of husbands, who were destined to leave their parents for a woman's sake; which could not chance to Eve, because it could not to Adam either. If the case is so, it is apparent that she was not surnamed woman on account of a future (circumstance), to whom (that) future (circumstance) did not apply. To this is added, that (Adam) himself published the reason of the name. For, after saying, "She shall be called woman," he said, "inasmuch as she hath been taken out of man"--the man himself withal being still a virgin. But we will speak, too, about the name of man [294] in its own place. Accordingly, let none interpret with a prophetic reference a name which was deduced from another signification; especially since it is apparent when she did receive a name founded upon a future (circumstance)--there, namely, where she is surnamed "Eve," with a personal name now, because the natural one had gone before. [295] For if "Eve" means "the mother of the living," behold, she is surnamed from a future (circumstance)! behold, she is pre-announced to be a wife, and not a virgin! This will be the name of one who is about to wed; for of the bride (comes) the mother. Thus in this case too it is shown, that it was not from a future (circumstance) that she was at that time named woman, who was shortly after to receive the name which would be proper to her future condition. Sufficient answer has been made to this part (of the question). __________________________________________________________________ [292] Gen. ii. 19, 20. [293] Mulier, throughout. [294] Viri: so throughout. [295] See Gen. iii. 20. __________________________________________________________________ Chapter VI.--The Parallel Case of Mary Considered. Let us now see whether the apostle withal observes the norm of this name in accordance with Genesis, attributing it to the sex; calling the virgin Mary a woman, just as Genesis (does) Eve. For, writing to the Galatians, "God," he says, "sent His own Son, made of a woman," [296] who, of course, is admitted to have been a virgin, albeit Hebion [297] resist (that doctrine). I recognise, too, the angel Gabriel as having been sent to "a virgin." [298] But when he is blessing her, it is "among women," not among virgins, that he ranks her: "Blessed (be) thou among women." The angel withal knew that even a virgin is called a woman. But to these two (arguments), again, there is one who appears to himself to have made an ingenious answer; (to the effect that) inasmuch as Mary was "betrothed," therefore it is that both by angel and apostle she is pronounced a woman; for a "betrothed" is in some sense a "bride." Still, between "in some sense" and "truth" there is difference enough, at all events in the present place: for elsewhere, we grant, we must thus hold. Now, however, it is not as being already wedded that they have pronounced Mary a woman, but as being none the less a female even if she had not been espoused; as having been called by this (name) from the beginning: for that must necessarily have a prejudicating force from which the normal type has descended. Else, as far as relates to the present passage, if Mary is here put on a level with a "betrothed," so that she is called a woman not on the ground of being a female, but on the ground of being assigned to a husband, it immediately follows that Christ was not born of a virgin, because (born) of one "betrothed," who by this fact will have ceased to be a virgin. Whereas, if He was born of a virgin--albeit withal "betrothed," yet intact--acknowledge that even a virgin, even an intact one, is called a woman. Here, at all events, there can be no semblance of speaking prophetically, as if the apostle should have named a future woman, that is, bride, in saying "made of a woman." For he could not be naming a posterior woman, from whom Christ had not to be born--that is, one who had known a man; but she who was then present, who was a virgin, was withal called a woman in consequence of the propriety of this name,--vindicated, in accordance with the primordial norm, (as belonging) to a virgin, and thus to the universal class of women. __________________________________________________________________ [296] Gal. iv. 4. [297] [i.e., Ebion, founder of the Ebionites.] [298] Luke i. 26, 27. __________________________________________________________________ Chapter VII.--Of the Reasons Assigned by the Apostle for Bidding Women to Be Veiled. Turn we next to the examination of the reasons themselves which lead the apostle to teach that the female ought to be veiled, (to see) whether the self-same (reasons) apply to virgins likewise; so that hence also the community of the name between virgins and not-virgins may be established, while the self-same causes which necessitate the veil are found to exist in each case. If "the man is head of the woman," [299] of course (he is) of the virgin too, from whom comes the woman who has married; unless the virgin is a third generic class, some monstrosity with a head of its own. If "it is shameful for a woman to be shaven or shorn," of course it is so for a virgin. (Hence let the world, the rival of God, see to it, if it asserts that close-cut hair is graceful to a virgin in like manner as that flowing hair is to a boy.) To her, then, to whom it is equally unbecoming to be shaven or shorn, it is equally becoming to be covered. If "the woman is the glory of the man," how much more the virgin, who is a glory withal to herself! If "the woman is of the man," and "for the sake of the man," that rib of Adam [300] was first a virgin. If "the woman ought to have power upon the head," [301] all the more justly ought the virgin, to whom pertains the essence of the cause (assigned for this assertion). For if (it is) on account of the angels--those, to wit, whom we read of as having fallen from God and heaven on account of concupiscence after females--who can presume that it was bodies already defiled, and relics of human lust, which such angels yearned after, so as not rather to have been inflamed for virgins, whose bloom pleads an excuse for human lust likewise? For thus does Scripture withal suggest: "And it came to pass," it says, "when men had begun to grow more numerous upon the earth, there were withal daughters born them; but the sons of God, having descried the daughters of men, that they were fair, took to themselves wives of all whom they elected." [302] For here the Greek name of women does seem to have the sense "wives," inasmuch as mention is made of marriage. When, then, it says "the daughters of men," it manifestly purports virgins, who would be still reckoned as belonging to their parents--for wedded women are called their husbands'--whereas it could have said "the wives of men:" in like manner not naming the angels adulterers, but husbands, while they take unwedded "daughters of men," who it has above said were "born," thus also signifying their virginity: first, "born;" but here, wedded to angels. Anything else I know not that they were except "born" and subsequently wedded. So perilous a face, then, ought to be shaded, which has cast stumbling-stones even so far as heaven: that, when standing in the presence of God, at whose bar it stands accused of the driving of the angels from their (native) confines, it may blush before the other angels as well; and may repress that former evil liberty of its head,--(a liberty) now to be exhibited not even before human eyes. But even if they were females already contaminated whom those angels had desired, so much the more "on account of the angels" would it have been the duty of virgins to be veiled, as it would have been the more possible for virgins to have been the cause of the angels' sinning. If, moreover, the apostle further adds the prejudgment of "nature," that redundancy of locks is an honour to a woman, because hair serves for a covering, [303] of course it is most of all to a virgin that this is a distinction; for their very adornment properly consists in this, that, by being massed together upon the crown, it wholly covers the very citadel of the head with an encirclement of hair. __________________________________________________________________ [299] 1 Cor. xi. 3 sqq. [300] Gen. ii. 23. [301] 1 Cor. xi. 10. [302] Gen. vi. 1, 2. [303] 1 Cor. xi. 14, 15. __________________________________________________________________ Chapter VIII.--The Argument E Contrario. The contraries, at all events, of all these (considerations) effect that a man is not to cover his head: to wit, because he has not by nature been gifted with excess of hair; because to be shaven or shorn is not shameful to him; because it was not on his account that the angels transgressed; because his Head is Christ. [304] Accordingly, since the apostle is treating of man and woman--why the latter ought to be veiled, but the former not--it is apparent why he has been silent as to the virgin; allowing, to wit, the virgin to be understood in the woman by the self-same reason by which he forbore to name the boy as implied in the man; embracing the whole order of either sex in the names proper (to each) of woman and man. So likewise Adam, while still intact, is surnamed in Genesis man: [305] "She shall be called," says he, "woman, because she hath been taken from her own man." Thus was Adam a man before nuptial intercourse, in like manner as Eve a woman. On either side the apostle has made his sentence apply with sufficient plainness to the universal species of each sex; and briefly and fully, with so well-appointed a definition, he says, "Every woman." What is "every," but of every class, of every order, of every condition, of every dignity, of every age?--if, (as is the case), "every" means total and entire, and in none of its parts defective. But the virgin is withal a part of the woman. Equally, too, with regard to not veiling the man, he says "every." Behold two diverse names, Man and woman--"every one" in each case: two laws, mutually distinctive; on the one hand (a law) of veiling, on the other (a law) of baring. Therefore, if the fact that it is said "every man" makes it plain that the name of man is common even to him who is not yet a man, a stripling male; (if), moreover, since the name is common according to nature, the law of not veiling him who among men is a virgin is common too according to discipline: why is it that it is not consequently prejudged that, woman being named, every woman-virgin is similarly comprised in the fellowship of the name, so as to be comprised too in the community of the law? If a virgin is not a woman, neither is a stripling a man. If the virgin is not covered on the plea that she is not a woman, let the stripling be covered on the plea that he is not a man. Let identity of virginity share equality of indulgence. As virgins are not compelled to be veiled, so let boys not be bidden to be unveiled. Why do we partly acknowledge the definition of the apostle, as absolute with regard to "every man," without entering upon disquisitions as to why he has not withal named the boy; but partly prevaricate, though it is equally absolute with regard to "every woman?" "If any," he says, "is contentious, we have not such a custom, nor (has) the Church of God." [306] He shows that there had been some contention about this point; for the extinction whereof he uses the whole compendiousness (of language): not naming the virgin, on the one hand, in order to show that there is to be no doubt about her veiling; and, on the other hand, naming "every woman," whereas he would have named the virgin (had the question been confined to her). So, too, did the Corinthians themselves understand him. In fact, at this day the Corinthians do veil their virgins. What the apostles taught, their disciples approve. __________________________________________________________________ [304] 1 Cor. xi. 3. [305] See Gen. ii. 23. [306] 1 Cor. xi. 16. __________________________________________________________________ Chapter IX.--Veiling Consistent with the Other Rules of Discipline Observed by Virgins and Women in General. Let us now see whether, as we have shown the arguments drawn from nature and the matter itself to be applicable to the virgin as well (as to other females), so likewise the precepts of ecclesiastical discipline concerning women have an eye to the virgin. It is not permitted to a woman to speak in the church; [307] but neither (is it permitted her) to teach, nor to baptize, nor to offer, nor to claim to herself a lot in any manly function, not to say (in any) sacerdotal office. Let us inquire whether any of these be lawful to a virgin. If it is not lawful to a virgin, but she is subjected on the self-same terms (as the woman), and the necessity for humility is assigned her together with the woman, whence will this one thing be lawful to her which is not lawful to any and every female? If any is a virgin, and has proposed to sanctify her flesh, what prerogative does she (thereby) earn adverse to her own condition? Is the reason why it is granted her to dispense with the veil, that she may be notable and marked as she enters the church? that she may display the honour of sanctity in the liberty of her head? More worthy distinction could have been conferred on her by according her some prerogative of manly rank or office! I know plainly, that in a certain place a virgin of less than twenty years of age has been placed in the order of widows! whereas if the bishop had been bound to accord her any relief, he might, of course, have done it in some other way without detriment to the respect due to discipline; that such a miracle, not to say monster, should not be pointed at in the church, a virgin-widow! the more portentous indeed, that not even as a widow did she veil her head; denying herself either way; both as virgin, in that she is counted a widow, and as widow, in that she is styled a virgin. But the authority which licenses her sitting in that seat uncovered is the same which allows her to sit there as a virgin: a seat to which (besides the "sixty years" [308] not merely "single-husbanded" (women)--that is, married women--are at length elected, but "mothers" to boot, yes, and "educators of children;" in order, forsooth, that their experimental training in all the affections may, on the one hand, have rendered them capable of readily aiding all others with counsel and comfort, and that, on the other, they may none the less have travelled down the whole course of probation whereby a female can be tested. So true is it, that, on the ground of her position, nothing in the way of public honour is permitted to a virgin. __________________________________________________________________ [307] 1 Cor. xiv. 34, 35; 1 Tim. ii. 11, 12. [308] 1 Tim. v. 9. __________________________________________________________________ Chapter X.--If the Female Virgins are to Be Thus Conspicuous, Why Not the Male as Well? Nor, similarly, (is it permitted) on the ground of any distinctions whatever. Otherwise, it were sufficiently discourteous, that while females, subjected as they are throughout to men, bear in their front an honourable mark of their virginity, whereby they may be looked up to and gazed at on all sides and magnified by the brethren, so many men-virgins, so many voluntary eunuchs, should carry their glory in secret, carrying no token to make them, too, illustrious. For they, too, will be bound to claim some distinctions for themselves--either the feathers of the Garamantes, or else the fillets of the barbarians, or else the cicadas of the Athenians, or else the curls of the Germans, or else the tattoo-marks of the Britons; or else let the opposite course be taken, and let them lurk in the churches with head veiled. Sure we are that the Holy Spirit could rather have made some such concession to males, if He had made it to females; forasmuch as, besides the authority of sex, it would have been more becoming that males should have been honoured on the ground of continency itself likewise. The more their sex is eager and warm toward females, so much the more toil does the continence of (this) greater ardour involve; and therefore the worthier is it of all ostentation, if ostentation of virginity is dignity. For is not continence withal superior to virginity, whether it be the continence of the widowed, or of those who, by consent, have already renounced the common disgrace (which matrimony involves)? [309] For constancy of virginity is maintained by grace; of continence, by virtue. For great is the struggle to overcome concupiscence when you have become accustomed to such concupiscence; whereas a concupiscence the enjoyment whereof you have never known you will subdue easily, not having an adversary (in the shape of) the concupiscence of enjoyment. [310] How, then, would God have failed to make any such concession to men more (than to women), whether on the ground of nearer intimacy, as being "His own image," or on the ground of harder toil? But if nothing (has been thus conceded) to the male, much more to the female. __________________________________________________________________ [309] See 1 Cor. vii. 5. Comp. ad Ux., l. i. c. viii.; de Ex. Cast., c. i. [310] So Oehler and others. But one ms. reads "concupiscentiæ fructum" for "concupiscentiam fructus;" which would make the sense somewhat plainer, and hence is perhaps less likely to be the genuine reading. __________________________________________________________________ Chapter XI.--The Rule of Veiling Not Applicable to Children. But what we intermitted above for the sake of the subsequent discussion--not to dissipate its coherence--we will now discharge by an answer. For when we joined issue about the apostle's absolute definition, that " every woman" must be understood (as meaning woman) of even every age, it might be replied by the opposite side, that in that case it behoved the virgin to be veiled from her nativity, and from the first entry of her age (upon the roll of time). But it is not so; but from the time when she begins to be self-conscious, and to awake to the sense of her own nature, and to emerge from the virgin's (sense), and to experience that novel (sensation) which belongs to the succeeding age. For withal the founders of the race, Adam and Eve, so long as they were without intelligence, went "naked;" but after they tasted of "the tree of recognition," they were first sensible of nothing more than of their cause for shame. Thus they each marked their intelligence of their own sex by a covering. [311] But even if it is "on account of the angels" that she is to be veiled, [312] doubtless the age from which the law of the veil will come into operation will be that from which "the daughters of men" were able to invite concupiscence of their persons, and to experience marriage. For a virgin ceases to be a virgin from the time that it becomes possible for her not to be one. And accordingly, among Israel, it is unlawful to deliver one to a husband except after the attestation by blood of her maturity; [313] thus, before this indication, the nature is unripe. Therefore if she is a virgin so long as she is unripe, she ceases to be a virgin when she is perceived to be ripe; and, as not-virgin, is now subject to the law, just as she is to marriage. And the betrothed indeed have the example of Rebecca, who, when she was being conducted--herself still unknown--to an unknown betrothed, as soon as she learned that he whom she had sighted from afar was the man, awaited not the grasp of the hand, nor the meeting of the kiss, nor the interchange of salutation; but confessing what she had felt--namely, that she had been (already) wedded in spirit--denied herself to be a virgin by then and there veiling herself. [314] Oh woman already belonging to Christ's discipline! For she showed that marriage likewise, as fornication is, is transacted by gaze and mind; only that a Rebecca likewise some do still veil. With regard to the rest, however (that is, those who are not betrothed), let the procrastination of their parents, arising from straitened means or scrupulosity, look (to them); let the vow of continence itself look (to them). In no respect does (such procrastination) pertain to an age which is already running its own assigned course, and paying its own dues to maturity. Another secret mother, Nature, and another hidden father, Time, have wedded their daughter to their own laws. Behold that virgin-daughter of yours already wedded--her soul by expectancy, her flesh by transformation--for whom you are preparing a second husband! Already her voice is changed, her limbs fully formed, her "shame" everywhere clothing itself, the months paying their tributes; and do you deny her to be a woman whom you assert to be undergoing womanly experiences? If the contact of a man makes a woman, let there be no covering except after actual experience of marriage. Nay, but even among the heathens (the betrothed) are led veiled to the husband. But if it is at betrothal that they are veiled, because (then) both in body and in spirit they have mingled with a male, through the kiss and the right hands, through which means they first in spirit unsealed their modesty, through the common pledge of conscience whereby they mutually plighted their whole confusion; how much more will time veil them?--(time) without which espoused they cannot be; and by whose urgency, without espousals, they cease to be virgins. Time even the heathens observe, that, in obedience to the law of nature, they may render their own rights to the (different) ages. For their females they despatch to their businesses from (the age of) twelve years, but the male from two years later; decreeing puberty (to consist) in years, not in espousals or nuptials. "Housewife" one is called, albeit a virgin, and "house-father," albeit a stripling. By us not even natural laws are observed; as if the God of nature were some other than ours! __________________________________________________________________ [311] Gen. ii. 25; iii. 7 (in LXX. iii. 1, iii. 7). [312] See ch. vii. above. [313] See Deut. xxii. 13-21. [314] Gen. xxiv. 64, 65. Comp. de Or., c. xxii. ad fin. __________________________________________________________________ Chapter XII.--Womanhood Self-Evident, and Not to Be Concealed by Just Leaving the Head Bare. Recognise the woman, ay, recognise the wedded woman, by the testimonies both of body and of spirit, which she experiences both in conscience and in flesh. These are the earlier tablets of natural espousals and nuptials. Impose a veil externally upon her who has (already) a covering internally. Let her whose lower parts are not bare have her upper likewise covered. Would you know what is the authority which age carries? Set before yourself each (of these two); one prematurely [315] compressed in woman's garb, and one who, though advanced in maturity, persists in virginity with its appropriate garb: the former will more easily be denied to be a woman than the latter believed a virgin. Such is, then, the honesty of age, that there is no overpowering it even by garb. What of the fact that these (virgins) of ours confess their change of age even by their garb; and, as soon as they have understood themselves to be women, withdraw themselves from virgins, laying aside (beginning with their head itself) their former selves: dye [316] their hair; and fasten their hair with more wanton pin; professing manifest womanhood with their hair parted from the front. The next thing is, they consult the looking-glass to aid their beauty, and thin down their over-exacting face with washing, perhaps withal vamp it up with cosmetics, toss their mantle about them with an air, fit tightly the multiform shoe, carry down more ample appliances to the baths. Why should I pursue particulars? But their manifest appliances alone [317] exhibit their perfect womanhood: yet they wish to play the virgin by the sole fact of leaving their head bare--denying by one single feature what they profess by their entire deportment. __________________________________________________________________ [315] Oehler's "immutare" appears certainly to be a misprint for "immature." [316] Vertunt: or perhaps "change the style of." But comp. (with Oehler) de Cult. Fem., l. ii. c. vi. [317] i.e., without appealing to any further proof. __________________________________________________________________ Chapter XIII.--If Unveiling Be Proper, Why Not Practise It Always, Out of the Church as Well as in It? If on account of men [318] they adopt a false garb, let them carry out that garb fully even for that end; [319] and as they veil their head in presence of heathens, let them at all events in the church conceal their virginity, which they do veil outside the church. They fear strangers: let them stand in awe of the brethren too; or else let them have the consistent hardihood to appear as virgins in the streets as well, as they have the hardihood to do in the churches. I will praise their vigour, if they succeed in selling aught of virginity among the heathens withal. [320] Identity of nature abroad as at home, identity of custom in the presence of men as of the Lord, consists in identity of liberty. To what purpose, then, do they thrust their glory out of sight abroad, but expose it in the church? I demand a reason. Is it to please the brethren, or God Himself? If God Himself, He is as capable of beholding whatever is done in secret, as He is just to remunerate what is done for His sole honour. In fine, He enjoins us not to trumpet forth [321] any one of those things which will merit reward in His sight, nor get compensation for them from men. But if we are prohibited from letting "our left hand know" when we bestow the gift of a single halfpenny, or any eleemosynary bounty whatever, how deep should be the darkness in which we ought to enshroud ourselves when we are offering God so great an oblation of our very body and our very spirit--when we are consecrating to Him our very nature! It follows, therefore, that what cannot appear to be done for God's sake (because God wills not that it be done in such a way) is done for the sake of men,--a thing, of course, primarily unlawful, as betraying a lust of glory. For glory is a thing unlawful to those whose probation consists in humiliation of every kind. And if it is by God that the virtue of continence is conferred, "why gloriest thou, as if thou have not received?" [322] If, however, you have not received it, "what hast thou which has not been given thee?" But by this very fact it is plain that it has not been given you by God--that it is not to God alone that you offer it. Let us see, then, whether what is human be firm and true. __________________________________________________________________ [318] As distinguished from the "on account of the angels" of c. xi. [319] i.e., for the sake of the brethren, who (after all) are men, as the heathens are (Oehler, after Rig.). [320] i.e., as Rig. quoted by Oehler explains it, in inducing the heathens to practise it. [321] See Matt. vi. 2. [322] 1 Cor. iv. 7. __________________________________________________________________ Chapter XIV.--Perils to the Virgins Themselves Attendant Upon Not-Veiling. They report a saying uttered at one time by some one when first this question was mooted, "And how shall we invite the other (virgins) to similar conduct?" Forsooth, it is their numbers that will make us happy, and not the grace of God and the merits of each individual! Is it virgins who (adorn or commend) the Church in the sight of God, or the Church which adorns or commends virgins? (Our objector) has therefore confessed that "glory" lies at the root of the matter. Well, where glory is, there is solicitation; where solicitation, there compulsion; where compulsion, there necessity; where necessity, there infirmity. Deservedly, therefore, while they do not cover their head, in order that they may be solicited for the sake of glory, they are forced to cover their bellies by the ruin resulting from infirmity. For it is emulation, not religion, which impels them. Sometimes it is that god--their belly [323] --himself; because the brotherhood readily undertakes the maintenance of virgins. But, moreover, it is not merely that they are ruined, but they draw after them "a long rope of sins." [324] For, after being brought forth into the midst (of the church), and elated by the public appropriation of their property, [325] and laden by the brethren with every honour and charitable bounty, so long as they do not fall,--when any sin has been committed, they meditate a deed as disgraceful as the honour was high which they had. (It is this.) If an uncovered head is a recognised mark of virginity, (then) if any virgin falls from the grace of virginity, she remains permanently with head uncovered for fear of discovery, and walks about in a garb which then indeed is another's. Conscious of a now undoubted womanhood, they have the audacity to draw near to God with head bare. But the "jealous God and Lord," who has said, "Nothing covered which shall not be revealed," [326] brings such in general before the public gaze; for confess they will not, unless betrayed by the cries of their infants themselves. But, in so far as they are "more numerous," will you not just have them suspected of the more crimes? I will say (albeit I would rather not) it is a difficult thing for one to turn woman once for all who fears to do so, and who, when already so turned (in secret), has the power of (still) falsely pretending to be a virgin under the eye of God. What audacities, again, will (such an one) venture on with regard to her womb, for fear of being detected in being a mother as well! God knows how many infants He has helped to perfection and through gestation till they were born sound and whole, after being long fought against by their mothers! Such virgins ever conceive with the readiest facility, and have the happiest deliveries, and children indeed most like to their fathers! These crimes does a forced and unwilling virginity incur. The very concupiscence of non-concealment is not modest: it experiences somewhat which is no mark of a virgin,--the study of pleasing, of course, ay, and (of pleasing) men. Let her strive as much as you please with an honest mind; she must necessarily be imperilled by the public exhibition [327] of herself, while she is penetrated by the gaze of untrustworthy and multitudinous' eyes, while she is tickled by pointing fingers, while she is too well loved, while she feels a warmth creep over her amid assiduous embraces and kisses. Thus the forehead hardens; thus the sense of shame wears away; thus it relaxes; thus is learned the desire of pleasing in another way! __________________________________________________________________ [323] Comp. Phil. iii. 19. [324] See Isa. v. 18. [325] So Oehler, with Rig., seems to understand "publicato bono suo." But it may be doubted whether the use of the singular "bono," and the sense in which "publicare" and "bonum" have previously occurred in this treatise, do not warrant the rendering, "and elated by the public announcement of their good deed"--in self-devotion. Comp. "omnis publicatio virginis bonæ" in c. iii., and similar phrases. Perhaps the two meanings may be intentionally implied. [326] Matt. x. 26. Again apparently a double meaning, in the word "revelabitus" ="unveiled," which (of course) is the strict sense of "revealed," i.e., "re-veiled." [327] Comp. the note above on "publicato bono suo." __________________________________________________________________ Chapter XV.--Of Fascination. Nay, but true and absolute and pure virginity fears nothing more than itself. Even female eyes it shrinks from encountering. Other eyes itself has. It betakes itself for refuge to the veil of the head as to a helmet, as to a shield, to protect its glory against the blows of temptations, against the dam of scandals, against suspicions and whispers and emulation; (against) envy also itself. For there is a something even among the heathens to be apprehended, which they call Fascination, the too unhappy result of excessive praise and glory. This we sometimes interpretatively ascribe to the devil, for of him comes hatred of good; sometimes we attribute it to God, for of Him comes judgment upon haughtiness, exalting, as He does, the humble, and depressing the elated. [328] The more holy virgin, accordingly, will fear, even under the name of fascination, on the one hand the adversary, on the other God, the envious disposition of the former, the censorial light of the latter; and will joy in being known to herself alone and to God. But even if she has been recognized by any other, she is wise to have blocked up the pathway against temptations. For who will have the audacity to intrude with his eyes upon a shrouded face? a face without feeling? a face, so to say, morose? Any evil cogitation whatsoever will be broken by the very severity. She who conceals her virginity, by that fact denies even her womanhood. __________________________________________________________________ [328] Comp. Ps. cxlvii. (in LXX. and Vulg. cxlvi.) 6; Luke i. 52. __________________________________________________________________ Chapter XVI.--Tertullian, Having Shown His Defence to Be Consistent with Scripture, Nature, and Discipline, Appeals to the Virgins Themselves. Herein consists the defence of our opinion, in accordance with Scripture, in accordance with Nature, in accordance with Discipline. Scripture founds the law; Nature joins to attest it; Discipline exacts it. Which of these (three) does a custom founded on (mere) opinion appear in behalf of? or what is the colour of the opposite view? God's is Scripture; God's is Nature; God's is Discipline. Whatever is contrary to these is not God's. If Scripture is uncertain, Nature is manifest; and concerning Nature's testimony Scripture cannot be uncertain. [329] If there is a doubt about Nature, Discipline points out what is more sanctioned by God. For nothing is to Him dearer than humility; nothing more acceptable than modesty; nothing more offensive than "glory" and the study of men-pleasing. Let that, accordingly, be to you Scripture, and Nature, and Discipline, which you shall find to have been sanctioned by God; just as you are bidden to "examine all things, and diligently follow whatever is better." [330] It remains likewise that we turn to (the virgins) themselves, to induce them to accept these (suggestions) the more willingly. I pray you, be you mother, or sister, or virgin-daughter--let me address you according to the names proper to your years--veil your head: if a mother, for your sons' sakes; if a sister, for your brethren's sakes; if a daughter for your fathers' sakes. All ages are perilled in your person. Put on the panoply of modesty; surround yourself with the stockade of bashfulness; rear a rampart for your sex, which must neither allow your own eyes egress nor ingress to other people's. Wear the full garb of woman, to preserve the standing of virgin. Belie somewhat of your inward consciousness, in order to exhibit the truth to God alone. And yet you do not belie yourself in appearing as a bride. For wedded you are to Christ: to Him you have surrendered your flesh; to Him you have espoused your maturity. Walk in accordance with the will of your Espoused. Christ is He who bids the espoused and wives of others veil themselves; [331] (and,) of course, much more His own. __________________________________________________________________ [329] See 1 Cor. xi. 14, above quoted. [330] See 1 Thess. v. 21. [331] See 1 Cor. xi. __________________________________________________________________ Chapter XVII.--An Appeal to the Married Women. But we admonish you, too, women of the second (degree of) modesty, who have fallen into wedlock, not to outgrow so far the discipline of the veil, not even in a moment of an hour, as, because you cannot refuse it, to take some other means to nullify it, by going neither covered nor bare. For some, with their turbans and woollen bands, do not veil their head, but bind it up; protected, indeed, in front, but, where the head properly lies, bare. Others are to a certain extent covered over the region of the brain with linen coifs of small dimensions--I suppose for fear of pressing the head--and not reaching quite to the ears. If they are so weak in their hearing as not to be able to hear through a covering, I pity them. Let them know that the whole head constitutes "the woman." [332] Its limits and boundaries reach as far as the place where the robe begins. The region of the veil is co-extensive with the space covered by the hair when unbound; in order that the necks too may be encircled. For it is they which must be subjected, for the sake of which "power" ought to be "had on the head:" the veil is their yoke. Arabia's heathen females will be your judges, who cover not only the head, but the face also, so entirely, that they are content, with one eye free, to enjoy rather half the light than to prostitute the entire face. A female would rather see than be seen. And for this reason a certain Roman queen said that they were most unhappy, in that they could more easily fall in love than be fallen in love with; whereas they are rather happy in their immunity from that second (and indeed more frequent) infelicity, that females are more apt to be fallen in love with than to fall in love. And the modesty of heathen discipline, indeed, is more simple, and, so to say, more barbaric. To us the Lord has, even by revelations, measured the space for the veil to extend over. For a certain sister of ours was thus addressed by an angel, beating her neck, as if in applause: "Elegant neck, and deservedly bare! it is well for thee to unveil thyself from the head right down to the loins, lest withal this freedom of thy neck profit thee not!" And, of course, what you have said to one you have said to all. But how severe a chastisement will they likewise deserve, who, amid (the recital of) the Psalms, and at any mention of (the name of) God, continue uncovered; (who) even when about to spend time in prayer itself, with the utmost readiness place a fringe, or a tuft, or any thread whatever, on the crown of their heads, and suppose themselves to be covered? Of so small extent do they falsely imagine their head to be! Others, who think the palm of their hand plainly greater than any fringe or thread, misuse their head no less; like a certain (creature), more beast than bird, albeit winged, with small head, long legs, and moreover of erect carriage. She, they say, when she has to hide, thrusts away into a thicket her head alone--plainly the whole of it, (though)--leaving all the rest of herself exposed. Thus, while she is secure in head, (but) bare in her larger parts, she is taken wholly, head and all. Such will be their plight withal, covered as they are less than is useful. It is incumbent, then, at all times and in every place, to walk mindful of the law, prepared and equipped in readiness to meet every mention of God; who, if He be in the heart, will be recognised as well in the head of females. To such as read these (exhortations) with good will, to such as prefer Utility to Custom, may peace and grace from our Lord Jesus Christ redound: as likewise to Septimius Tertullianus, whose this tractate is. __________________________________________________________________ [332] 1 Cor. xi. 6, etc. __________________________________________________________________ Elucidations. ------------------------ I. (Vicar of the Lord, p. 27.) The recurrence of this emphatic expression in our author is worthy of special note. He knew of no other "Vicar of Christ" than the promised Paraclete, who should bring all Christ's words to remembrance, and be "another Comforter." Let me quote from Dr. Scott [333] a very striking passage in illustration: "The Holy Ghost, after Christ's departure from the world, acted immediately under Christ as the supreme vicegerent of his kingdom; for next, and immediately under Christ, He authorized the bishops and governors of the Church, and constituted them overseers of the flock (Acts xx. 28). It was He that chose their persons, and appointed their work, and gave them their several orders and directions: in all which, it is evident that He acted under Christ as His supreme substitute. Accordingly, by Tertullian he is styled the Vicarious Virtue, or Power,' as He was the Supreme Vicar and substitute of Christ in mediating for God with men." II. (She shall be called woman, p. 31.) The Vulgate reads, preserving something of the original epigrammatic force, "Vocabitur Vir-ago, quoniam de Vir-o sumpta est." The late revised English gives us, in the margin, Isshah and Ish, which marks the play upon words in the Hebrew,--"She shall be called Isshah because she was taken out of Ish." This Epithalamium is the earliest poem, and Adam was the first poet. As to the argument of our author, it is quite enough to say, that, whatever we may think of his refinements upon St. Paul, he sticks to the inspired text, and enforces God's Law in the Gospel. Let us reflect, moreover, upon the awful immodesty of heathen manners (see Martial, passim), and the necessity of enforcing a radical reform. All that adorns the sex among Christians has sprung out of these severe and caustic criticisms of the Gentile world and its customs. And let us reflect that there is a growing licence in our age, which makes it important to revert to first principles, and to renew the apostolic injunctions, if not as Tertullian did, still as best we may, in our own times and ways. III. (These crimes, p. 36.) The iniquity here pointed at has become of frightful magnitude in the United States of America. We shall hear of it again when we come to Hippolytus. [334] May the American editor be pardoned for referring to his own commonitory to his countrywomen on this awful form of murder, in Moral Reforms, [335] a little book upon practical subjects, addressed to his own diocese. Hippolytus speaks of the crime which had shocked Tertullian as assuming terrible proportions at Rome in the time of Callistus [336] and under his patronage, circa A.D. 220. But in this case it was not so much the novelty of the evil which attracted the rebuke of the Christian moralist, but the fact that it was licensed by a bishop. __________________________________________________________________ [333] The Christian Life, vol. iii. p. 64. [334] Tertullian speaks of the heathen as "decimated by abortions." See ad Uxor., p. 41, infra. [335] Lippincotts, Philadelphia, 1868. [336] Bunsen, vol. i. p. 134. __________________________________________________________________ tertullian wife anf04 tertullian-wife To His Wife /ccel/schaff/anf04.iii.v.html __________________________________________________________________ To His Wife __________________________________________________________________ __________________________________________________________________ IV. To His Wife. [337] Book I. [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--Design of the Treatise. Disavowal of Personal Motives in Writing It. I have thought it meet, my best beloved fellow-servant in the Lord, even from this early period, [338] to provide for the course which you must pursue after my departure from the world, [339] if I shall be called before you; (and) to entrust to your honour [340] the observance of the provision. For in things worldly [341] we are active enough, and we wish the good of each of us to be consulted. If we draw up wills for such matters, why ought we not much more to take forethought for our posterity [342] in things divine and heavenly, and in a sense to bequeath a legacy to be received before the inheritance be divided,--(the legacy, I mean, of) admonition and demonstration touching those (bequests) which are allotted [343] out of (our) immortal goods, and from the heritage of the heavens? Only, that you may be able to receive in its entirety [344] this feoffment in trust [345] of my admonition, may God grant; to whom be honour, glory, renown, dignity, and power, now and to the ages of the ages! The precept, therefore, which I give you is, that, with all the constancy you may, you do, after our departure, renounce nuptials; not that you will on that score confer any benefit on me, except in that you will profit yourself. But to Christians, after their departure from the world, [346] no restoration of marriage is promised in the day of the resurrection, translated as they will be into the condition and sanctity of angels. [347] Therefore no solicitude arising from carnal jealousy will, in the day of the resurrection, even in the case of her whom they chose to represent as having been married to seven brothers successively, wound any one [348] of her so many husbands; nor is any (husband) awaiting her to put her to confusion. [349] The question raised by the Sadducees has yielded to the Lord's sentence. Think not that it is for the sake of preserving to the end for myself the entire devotion of your flesh, that I, suspicious of the pain of (anticipated) slight, am even at this early period [350] instilling into you the counsel of (perpetual) widowhood. There will at that day be no resumption of voluptuous disgrace between us. No such frivolities, no such impurities, does God promise to His (servants). But whether to you, or to any other woman whatever who pertains to God, the advice which we are giving shall be profitable, we take leave to treat of at large. __________________________________________________________________ [337] [Written circa a.d. 207. Tertullian survived his wife; and we cannot date these books earlier than about the time of his writing the De Pallio, in the opinion of some.] [338] Jam hinc. [339] Sæculo. [340] Fidei. [341] Sæcularibus. [342] Posteritati; or, with Mr. Dodgson, "our future." [343] Deputantur. [344] Solidum; alluding to certain laws respecting a widow's power of receiving "in its entirety" her deceased husband's property. [345] Fidei commissum. [346] Sæculo. [347] Luke xx. 36. [348] Nulla...neminem--two negatives. [349] See Matt. xxii. 23-33; Mark xii. 18-27; Luke xx. 27-40. [350] Jam hinc. See beginning of chapter. __________________________________________________________________ Chapter II.--Marriage Lawful, But Not Polygamy. We do not indeed forbid the union of man and woman, blest by God as the seminary of the human race, and devised for the replenishment of the earth [351] and the furnishing of the world, [352] and therefore permitted, yet singly. For Adam was the one husband of Eve, and Eve his one wife, one woman, one rib. [353] We grant, [354] that among our ancestors, and the patriarchs themselves, it was lawful [355] not only to marry, but even to multiply wives. [356] There were concubines, too, (in those days.) But although the Church did come in figuratively in the synagogue, yet (to interpret simply) it was necessary to institute (certain things) which should afterward deserve to be either lopped off or modified. For the Law was (in due time) to supervene. (Nor was that enough:) for it was meet that causes for making up the deficiencies of the Law should have forerun (Him who was to supply those deficiencies). And so to the Law presently had to succeed the Word [357] of God introducing the spiritual circumcision. [358] Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel, and then the apostle in the last days of the (Jewish) age, [359] either cut off the redundancies or regulated the disorders. __________________________________________________________________ [351] Orbi. Gen. i. 28. [352] Sæculo. [353] Gen. ii. 21, 22. [354] Sane. [355] "Fas," strictly divine law, opp. to "jus," human law; thus "lawful," as opp. to "legal." [356] Plurifariam matrimoniis uti. The neut. pl. "matrimonia" is sometimes used for "wives." Comp. c. v. ad fin. and de Pæn., c. xii. ad fin. [357] Sermo, i.e., probably the personal Word. Comp. de Or., c. i. ad init. [358] Rom. ii. 28, 29; Phil. iii. 3; Col. ii. 11. [359] Sæculi. The meaning here seems clearly to be, as in the text, "the Jewish age" or dispensation; as in the passages referred to--1 Cor. x. 11, where it is ta tele ton aionon; and Heb. ix. 26, where again it is ton aionon, the Jewish and all preceding ages being intended. __________________________________________________________________ Chapter III.--Marriage Good: Celibacy Preferable. But let it not be thought that my reason for premising thus much concerning the liberty granted to the old, and the restraint imposed on the later time, is that I may lay a foundation for teaching that Christ's advent was intended to dissolve wedlock, (and) to abolish marriage talons; as if from this period onward [360] I were prescribing an end to marrying. Let them see to that, who, among the rest of their perversities, teach the disjoining of the "one flesh in twain;" [361] denying Him who, after borrowing the female from the male, recombined between themselves, in the matrimonial computation, the two bodies taken out of the consortship of the self-same material substance. In short, there is no place at all where we read that nuptials are prohibited; of course on the ground that they are "a good thing." What, however, is better than this "good," we learn from the apostle, who permits marrying indeed, but prefers abstinence; the former on account of the insidiousnesses of temptations, the latter on account of the straits of the times. [362] Now, by looking into the reason thus given for each proposition, it is easily discerned that the ground on which the power of marrying is conceded is necessity; but whatever necessity grants, she by her very nature depreciates. In fact, in that it is written, "To marry is better than to burn," what, pray, is the nature of this "good" which is (only) commended by comparison with "evil," so that the reason why "marrying" is more good is (merely) that "burning" is less? Nay, but how far better is it neither to marry nor to burn? Why, even in persecutions it is better to take advantage of the permission granted, and "flee from town to town," [363] than, when apprehended and racked, to deny (the faith). [364] And therefore more blessed are they who have strength to depart (this life) in blessed confession of their testimony. [365] I may say, What is permitted is not good. For how stands the case? I must of necessity die (if I be apprehended and confess my faith.) If I think (that fate) deplorable, (then flight) is good; but if I have a fear of the thing which is permitted, (the permitted thing) has some suspicion attaching to the cause of its permission. But that which is "better" no one (ever) "permitted," as being undoubted, and manifest by its own inherent purity. There are some things which are not to be desired merely because they are not forbidden, albeit they are in a certain sense forbidden when other things are preferred to them; for the preference given to the higher things is a dissuasion from the lowest. A thing is not "good" merely because it is not "evil," nor is it "evil" merely because it is not "harmful." [366] Further: that which is fully "good" excels on this ground, that it is not only not harmful, but profitable into the bargain. For you are bound to prefer what is profitable to what is (merely) not harmful. For the first place is what every struggle aims at; the second has consolation attaching to it, but not victory. But if we listen to the apostle, forgetting what is behind, let us both strain after what is before, [367] and be followers after the better rewards. Thus, albeit he does not "cast a snare [368] upon us," he points out what tends to utility when he says, "The unmarried woman thinks on the things of the Lord, that both in body and spirit she may be holy; but the married is solicitous how to please her husband." [369] But he nowhere permits marriage in such a way as not rather to wish us to do our utmost in imitation of his own example. Happy the man who shall prove like Paul! __________________________________________________________________ [360] "Jam hinc," i.e., apparently from the time of Christ's advent. [361] Matt. xix. 5, 6. [362] 1 Cor. vii. [363] Matt. x. 23; perhaps confused with xxiii. 34. [364] Comp. de Idol., c. xxiii., and the note there on "se negant." [365] i.e., in martyrdom, on the ground of that open confession. [366] Non obest. [367] Phil. iii. 13, 14. [368] Laqueum = brochon (1 Cor. vii. 35), "a noose," "lasso" ("snare," Eng. ver.). "Laqueo trahuntur inviti" (Bengel). [369] See note 13. __________________________________________________________________ Chapter IV.--Of the Infirmity of the Flesh, and Similar Pleas. But we read "that the flesh is weak;" [370] and hence we soothe [371] ourselves in some cases. Yet we read, too, that "the spirit is strong;" [372] for each clause occurs in one and the same sentence. Flesh is an earthly, spirit a heavenly, material. Why, then, do we, too prone to self-excuse, put forward (in our defence) the weak part of us, but not look at [373] the strong? Why should not the earthly yield to the heavenly? If the spirit is stronger than the flesh, because it is withal of nobler origin, it is our own fault if we follow the weaker. Now there are two phases [374] of human weakness which make marriages [375] necessary to such as are disjoined from matrimony. The first and most powerful is that which arises from fleshly concupiscence; the second, from worldly concupiscence. But by us, who are servants of God, who renounce both voluptuousness and ambition, each is to be repudiated. Fleshly concupiscence claims the functions of adult age, craves after beauty's harvest, rejoices in its own shame, pleads the necessity of a husband to the female sex, as a source of authority and of comfort, or to render it safe from evil rumours. To meet these its counsels, do you apply the examples of sisters of ours whose names are with the Lord, [376] --who, when their husbands have preceded them (to glory), give to no opportunity of beauty or of age the precedence over holiness. They prefer to be wedded to God. To God their beauty, to God their youth (is dedicated). With Him they live; with Him they converse; Him they "handle" [377] by day and by night; to the Lord they assign their prayers as dowries; from Him, as oft as they desire it, they receive His approbation [378] as dotal gifts. Thus they have laid hold for themselves of an eternal gift of the Lord; and while on earth, by abstaining from marriage, are already counted as belonging to the angelic family. Training yourself to an emulation of (their) constancy by the examples of such women, you will by spiritual affection bury that fleshly concupiscence, in abolishing the temporal [379] and fleeting desires of beauty and youth by the compensating gain of immortal blessings. On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,--promising itself, forsooth, heavenly things in return--to lord it, (namely,) in another's family; to roost [380] on another's wealth; to extort splendour from another's store to lavish expenditure [381] which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; [382] who, without any labour on their part, feeds the fowls of the heaven; [383] who prohibits care to be taken about to-morrow's food and clothing, [384] promising that He knows what is needful for each of His servants--not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," [385] which is suitable to moderation and modesty. Presume, I pray you, that you have need of nothing if you "attend upon the Lord;" [386] nay, that you have all things, if you have the Lord, whose are all things. Think often [387] on things heavenly, and you will despise things earthly. To widowhood signed and sealed before the Lord nought is necessary but perseverance. __________________________________________________________________ [370] Matt. xxvi. 41. [371] Adulamur: "we fawn upon," or "caress," or "flatter." Comp. de Pæn., c. vi. sub init.: "flatter their own sweetness." [372] "Firmum," opp. to "infirmam" above. In the passage there referred to (Matt. xxvi. 41) the word is prothumon. [373] Tuemur. Mr. Dodgson renders, "guard not." [374] Species. [375] i.e., apparently second marriages: "disjunctis a matrimonio" can scarcely include such as were never "juncti;" and comp. the "præmissis maritis" below. [376] Comp. Phil. iv. 3; 2 Tim. ii. 19; Mal. iii. 16; and similar passages. [377] 1 John i. 1; Luke xxiv. 39; John xx. 17. [378] Dignationem. [379] Or, "temporary." [380] Incubare. [381] Cædere sumptum. [382] Matt. vi. 28-30. [383] Matt. vi. 26. [384] Matt. vi. 31, 34. [385] Comp. Phil. iv. 19; 1 Tim. vi. 8. [386] Comp. 1 Cor. vii. 35, esp. in Eng. ver. [387] Recogita. __________________________________________________________________ Chapter V.--Of the Love of Offspring as a Plea for Marriage. Further reasons for marriage which men allege for themselves arise from anxiety for posterity, and the bitter, bitter pleasure of children. To us this is idle. For why should we be eager to bear children, whom, when we have them, we desire to send before us (to glory) [388] (in respect, I mean, of the distresses that are now imminent); desirous as we are ourselves, too, to be taken out of this most wicked world, [389] and received into the Lord's presence, which was the desire even of an apostle? [390] To the servant of God, forsooth, offspring is necessary! For of our own salvation we are secure enough, so that we have leisure for children! Burdens must be sought by us for ourselves which are avoided even by the majority of the Gentiles, who are compelled by laws, [391] who are decimated [392] by abortions; [393] burdens which, finally, are to us most of all unsuitable, as being perilous to faith! For why did the Lord foretell a "woe to them that are with child, and them that give suck," [394] except because He testifies that in that day of disencumbrance the encumbrances of children will be an inconvenience? It is to marriage, of course, that those encumbrances appertain; but that ("woe") will not pertain to widows. (They) at the first trump of the angel will spring forth disencumbered--will freely bear to the end whatsoever pressure and persecution, with no burdensome fruit of marriage heaving in the womb, none in the bosom. Therefore, whether it be for the sake of the flesh, or of the world, [395] or of posterity, that marriage is undertaken, nothing of all these "necessities" affects the servants of God, so as to prevent my deeming it enough to have once for all yielded to some one of them, and by one marriage appeased [396] all concupiscence of this kind. Let us marry daily, and in the midst of our marrying let us be overtaken, like Sodom and Gomorrah, by that day of fear! [397] For there it was not only, of course, that they were dealing in marriage and merchandise; but when He says, "They were marrying and buying," He sets a brand [398] upon the very leading vices of the flesh and of the world, [399] which call men off the most from divine disciplines--the one through the pleasure of rioting, the other though the greed of acquiring. And yet that "blindness" then was felt long before "the ends of the world." [400] What, then, will the case be if God now keep us from the vices which of old were detestable before Him? "The time," says (the apostle), "is compressed. [401] It remaineth that they who have wives [402] act as if they had them not." __________________________________________________________________ [388] Comp. c. iv. above "præmissis maritis;" "when their husbands have preceded them (to glory)." [389] Sæculo. [390] Phil. i. 23; comp. de Pa., c. ix. ad fin. [391] i.e., to get children. [392] Expugnantur. [393] "Parricidiis." So Oehler seems to understand it. [394] Luke xxi. 23; Matt. xxiv. 19. [395] Sæculi. [396] "Expiasse"--a rare but Ciceronian use of the word. [397] Luke xvii. 28, 29. [398] Denotat. [399] Sæculi. [400] Sæculi. Comp. 1 Cor. x. 11; but the Greek there is, ta tele ton aionon. By the "blindness," Tertullian may refer to Gen. xix. 11. [401] Or, "short" (Eng. ver.); 1 Cor. vii. 29. ho kairos sunestalmenos, "in collecto." [402] "Matrimonia," neut. pl. again for the fem., the abstract for the concrete. See c. ii., "to multiply wives," and the note there. In the Greek (1 Cor. vii. 29) it is gunaikas: but the ensuing chapter shows that Tertullian refers the passage to women as well. __________________________________________________________________ Chapter VI.--Examples of Heathens Urged as Commendatory of Widowhood and Celibacy. But if they who have (wives) are (thus) bound to consign to oblivion what they have, how much more are they who have not, prohibited from seeking a second time what they no longer have; so that she whose husband has departed from the world should thenceforward impose rest on her sex by abstinence from marriage--abstinence which numbers of Gentile women devote to the memory of beloved husbands! When anything seems difficult, let us survey others who cope with still greater difficulties. How many are there who from the moment of their baptism set the seal (of virginity) upon their flesh? How many, again, who by equal mutual consent cancel the debt of matrimony--voluntary eunuchs [403] for the sake of their desire after the celestial kingdom! But if, while the marriage-tie is still intact, abstinence is endured, how much more when it has been undone! For I believe it to be harder for what is intact to be quite forsaken, than for what has been lost not to be yearned after. A hard and arduous thing enough, surely, is the continence for God's sake of a holy woman after her husband's decease, when Gentiles, [404] in honour of their own Satan, endure sacerdotal offices which involve both virginity and widowhood! [405] At Rome, for instance, they who have to do with the type of that "inextinguishable fire," [406] keeping watch over the omens of their own (future) penalty, in company with the (old) dragon [407] himself, are appointed on the ground of virginity. To the Achæan Juno, at the town Ægium, a virgin is allotted; and the (priestesses) who rave at Delphi know not marriage. Moreover, we know that widows minister to the African Ceres; enticed away, indeed, from matrimony by a most stem oblivion: for not only do they withdraw from their still living husbands, but they even introduce other wives to them in their own room--the husbands, of course, smiling on it--all contact (with males), even as far as the kiss of their sons, being forbidden them; and yet, with enduring practice, they persevere in such a discipline of widowhood, which excludes the solace even of holy affection. [408] These precepts has the devil given to his servants, and he is heard! He challenges, forsooth, God's servants, by the continence of his own, as if on equal terms! Continent are even the priests of hell! [409] For he has found a way to ruin men even in good pursuits; and with him it makes no difference to slay some by voluptuousness, some by continence. __________________________________________________________________ [403] Comp. de Pa., xiii., and Matt. xix. 12. Comp. too, de Ex. Cast., c. i. [404] i.e., Gentile women. [405] Oehler marks this as a question. [406] Matt. iii. 12. [407] Comp. Rev. xii. 9, and de Bapt., 1. [408] Pietatis. [409] Gehennæ; comp. de Pæn., c. xii. ad init. __________________________________________________________________ Chapter VII.--The Death of a Husband is God's Call to the Widow to Continence. Further Evidences from Scripture and from Heathenism. To us continence has been pointed out by the Lord of salvation as an instrument for attaining eternity, [410] and as a testimony of (our) faith; as a commendation of this flesh of ours, which is to be sustained for the "garment of immortality," [411] which is one day to supervene; for enduring, in fine, the will of God. Besides, reflect, I advise you, that there is no one who is taken out of the world [412] but by the will of God, if, (as is the case,) not even a leaf falls from off a tree without it. The same who brings us into the world [413] must of necessity take us out of it too. Therefore when, through the will of God, the husband is deceased, the marriage likewise, by the will of God, deceases. Why should you restore what God has put an end to? Why do you, by repeating the servitude of matrimony, spurn the liberty which is offered you? "You have been bound to a wife," [414] says the apostle; "seek not loosing. You have been loosed from a wife; [415] seek not binding." For even if you do not "sin" in re-marrying, still he says "pressure of the flesh ensues." [416] Wherefore, so far as we can, let us love the opportunity of continence; as soon as it offers itself, let us resolve to accept it, that what we have not had strength [417] (to follow) in matrimony we may follow in widowhood. The occasion must be embraced which puts an end to that which necessity [418] commanded. How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church [419] ), when he would not grant a widow admittance into the order unless she had been "the wife of one man;" [420] for it behoves God's altar [421] to be set forth pure. That whole halo [422] which encircles the Church is represented (as consisting) of holiness. Priesthood is (a function) of widowhood and of celibacies among the nations. Of course (this is) in conformity with the devil's principle of rivalry. For the king of heathendom, [423] the chief pontiff, [424] to marry a second time is unlawful. How pleasing must holiness be to God, when even His enemy affects it!--not, of course, as having any affinity with anything good, but as contumeliously affecting what is pleasing to [425] God the Lord. __________________________________________________________________ [410] i.e., eternal life; comp. "consecutio æternitatis," de Bapt., c. ii. [411] 1 Cor. xv. 53; 2 Cor. v. 4. [412] Sæculo. [413] Mundo. [414] "Matrimonio," or "by matrimony." Comp. 1 Cor. vii. 27: dedesai gunaiki; me zetei lusin; lelusai apo gunaikos; me zetei gunaika. Tertullian's rendering, it will be seen, is not verbatim. [415] "Matrimonio," or "by matrimony." Comp. 1 Cor. vii. 27: dedesai gunaiki; me zetei lusin; lelusai apo gunaikos; me zetei gunaika. Tertullian's rendering, it will be seen, is not verbatim. [416] 1 Cor. vii. 28. [417] Or, "been able"--valuimus. But comp. c. vi. [418] See c. iii., "quod autem necessitas præstat, depretiat ipsa," etc. [419] 1 Tim. ii. 2; Tit. i. 6. [420] 1 Tim. v. 9, 10. [421] Aram. [422] Comp. de Cor., c. i., "et de martyrii candida melius coronatus," and Oehler's note. [423] Sæculi. [424] Or, "Pontifex maximus." [425] Or, "has been decreed by." __________________________________________________________________ Chapter VIII.--Conclusion. For, concerning the honours which widowhood enjoys in the sight of God, there is a brief summary in one saying of His through the prophet: "Do thou [426] justly to the widow and to the orphan; and come ye, [427] let us reason, saith the Lord." These two names, left to the care of the divine mercy, in proportion as they are destitute of human aid, the Father of all undertakes to defend. Look how the widow's benefactor is put on a level with the widow herself, whose champion shall "reason with the Lord!" Not to virgins, I take it, is so great a gift given. Although in their case perfect integrity and entire sanctity shall have the nearest vision of the face of God, yet the widow has a task more toilsome, because it is easy not to crave after that which you know not, and to turn away from what you have never had to regret. [428] More glorious is the continence which is aware of its own right, which knows what it has seen. The virgin may possibly be held the happier, but the widow the more hardly tasked; the former in that she has always kept "the good," [429] the latter in that she has found "the good for herself." In the former it is grace, in the latter virtue, that is crowned. For some things there are which are of the divine liberality, some of our own working. The indulgences granted by the Lord are regulated by their own grace; the things which are objects of man's striving are attained by earnest pursuit. Pursue earnestly, therefore, the virtue of continence, which is modesty's agent; industry, which allows not women to be "wanderers;" [430] frugality, which scorns the world. [431] Follow companies and conversations worthy of God, mindful of that short verse, sanctified by the apostle's quotation of it, "Ill interviews good morals do corrupt." [432] Talkative, idle, winebibbing, curious tent-fellows, [433] do the very greatest hurt to the purpose of widow-hood. Through talkativeness there creep in words unfriendly to modesty; through idleness they seduce one from strictness; through winebibbing they insinuate any and every evil; through curiosity they convey a spirit of rivalry in lust. Not one of such women knows how to speak of the good of single-husbandhood; for their "god," as the apostle says, "is their belly;" [434] and so, too, what is neighbour to the belly. These considerations, dearest fellow-servant, I commend to you thus early, [435] handled throughout superfluously indeed, after the apostle, but likely to prove a solace to you, in that (if so it shall turn out [436] ) you will cherish my memory in them. __________________________________________________________________ [426] So Oehler reads, with Rhenanus and the mss. The other edd. have the plural in each case, as the LXX. in the passage referred to (Isa. i. 17, 18). [427] So Oehler reads, with Rhenanus and the mss. The other edd. have the plural in each case, as the LXX. in the passage referred to (Isa. i. 17, 18). [428] Desideraveris. Oehler reads "desideres." [429] Comp. c. iii. [430] 1 Tim. v. 13. [431] Sæculum. [432] A verse said to be Menander's, quoted by St. Paul, 1 Cor. xv. 33; quoted again, but somewhat differently rendered, by Tertullian in b. i. c. iii. [433] i.e., here "female companions." [434] Phil. iii. 19. [435] Comp. c. i. [436] i.e., if I be called before you; comp. c. i. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book II. Chapter I.--Reasons Which Led to the Writing of This Second Book. Very lately, best beloved fellow-servant in the Lord, I, as my ability permitted, entered for your benefit at some length into the question what course is to be followed by a holy woman when her marriage has (in whatever way) been brought to an end. Let us now turn our attention to the next best advice, in regard of human infirmity; admonished hereto by the examples of certain, who, when an opportunity for the practice of continence has been offered them, by divorce, or by the decease of the husband, have not only thrown away the opportunity of attaining so great a good, but not even in their remarriage have chosen to be mindful of the rule that "above all [437] they marry in the Lord." And thus my mind has been thrown into confusion, in the fear that, having exhorted you myself to perseverance in single husbandhood and widowhood, I may now, by the mention of precipitate [438] marriages, put "an occasion of falling" [439] in your way. But if you are perfect in wisdom, you know, of course, that the course which is the more useful is the course which you must keep. But, inasmuch as that course is difficult, and not without its embarrassments, [440] and on this account is the highest aim of (widowed) life, I have paused somewhat (in my urging you to it); nor would there have been any causes for my recurring to that point also in addressing you, had I not by this time taken up a still graver solicitude. For the nobler is the continence of the flesh which ministers to widowhood, the more pardonable a thing it seems if it be not persevered in. For it is then when things are difficult that their pardon is easy. But in as far as marrying "in the Lord" is permissible, as being within our power, so far more culpable is it not to observe that which you can observe. Add to this the fact that the apostle, with regard to widows and the unmarried, advises them to remain permanently in that state, when he says, "But I desire all to persevere in (imitation of) my example:" [441] but touching marrying "in the Lord," he no longer advises, but plainly [442] bids. [443] Therefore in this case especially, if we do not obey, we run a risk, because one may with more impunity neglect an "advice" than an "order;" in that the former springs from counsel, and is proposed to the will (for acceptance or rejection): the other descends from authority, and is bound to necessity. In the former case, to disregard appears liberty, in the latter, contumacy. __________________________________________________________________ [437] Potissimum; Gr. "monon," 1 Cor. vii. 39. [438] Proclivium. [439] Ps. lxix. 23 (according to the "Great Bible" version, ed. 1539. This is the translation found in the "Book of Common Prayer"). Comp. Rom. xiv. 13. [440] Necessitatibus. [441] 1 Cor. vii. 6-8. [442] Exerte. Comp. the use of "exertus" in de Bapt., cc. xii. and xviii. [443] 1 Cor. vii. 39, where the monon en Kurio is on the same footing as gune dedetai eph' hoson chronon ze ho aner autes: comp. c. ix. and Rom. vii. 1 (in the Eng. ver. 2). __________________________________________________________________ Chapter II.--Of the Apostle's Meaning in 1 Cor. VII. 12-14. Therefore, when in these days a certain woman removed her marriage from the pale of the Church, and united herself to a Gentile, and when I remembered that this had in days gone by been done by others: wondering at either their own waywardness or else the double-dealing [444] of their advisers, in that there is no scripture which holds forth a licence of this deed,--"I wonder," said I, "whether they flatter themselves on the ground of that passage of the first (Epistle) to the Corinthians, where it is written: If any of the brethren has an unbelieving wife, and she consents to the matrimony, let him not dismiss her; similarly, let not a believing woman, married to an unbeliever, if she finds her husband agreeable (to their continued union), dismiss him: for the unbelieving husband is sanctified by the believing wife, and the unbelieving wife by the believing husband; else were your children unclean." [445] It may be that, by understanding generally this monition regarding married believers, they think that licence is granted (thereby) to marry even unbelievers. God forbid that he who thus interprets (the passage) be wittingly ensnaring himself! But it is manifest that this scripture points to those believers who may have been found by the grace of God in (the state of) Gentile matrimony; according to the words themselves: "If," it says, "any believer has an unbelieving wife;" it does not say, "takes an unbelieving wife." It shows that it is the duty of one who, already living in marriage with an unbelieving woman, [446] has presently been by the grace of God converted, to continue with his wife; for this reason, to be sure, in order that no one, after attaining to faith, should think that he must turn away from a woman [447] who is now in some sense an "alien" and "stranger." [448] Accordingly he subjoins withal a reason, that "we are called in peace unto the Lord God;" and that "the unbeliever may, through the use of matrimony, be gained by the believer." [449] The very closing sentence of the period confirms (the supposition) that this is thus to be understood. "As each," it says, "is called by the Lord, so let him persevere." [450] But it is Gentiles who "are called," I take it, not believers. But if he had been pronouncing absolutely, (in the words under discussion,) touching the marriage of believers merely, (then) had he (virtually) given to saints a permission to marry promiscuously. If, however, he had given such a permission, he would never have subjoined a declaration so diverse from and contrary to his own permission, saying: "The woman, when her husband is dead, is free: let her marry whom she wishes, only in the Lord." [451] Here, at all events, there is no need for reconsidering; for what there might have been reconsideration about, the Spirit has oracularly declared. For fear we should make an ill use of what he says, "Let her marry whom she wishes," he has added, "only in the Lord," that is, in the name of the Lord, which is, undoubtedly, "to a Christian." That "Holy Spirit," [452] therefore, who prefers that widows and unmarried women should persevere in their integrity, who exhorts us to a copy [453] of himself, prescribes no other manner of repeating marriage except "in the Lord:" to this condition alone does he concede the foregoing [454] of continence. "Only," he says, "in the Lord:" he has added to his law a weight--"only." Utter that word with what tone and manner you may, it is weighty: it both bids and advises; both enjoins and exhorts; both asks and threatens. It is a concise, [455] brief sentence; and by its own very brevity, eloquent. Thus is the divine voice wont (to speak), that you may instantly understand, instantly observe. For who but could understand that the apostle foresaw many dangers and wounds to faith in marriages of this kind, which he prohibits? and that he took precaution, in the first place, against the defilement of holy flesh in Gentile flesh? At this point some one says, "What, then, is the difference between him who is chosen by the Lord to Himself in (the state of) Gentile marriage, and him who was of old (that is, before marriage) a believer, that they should not be equally cautious for their flesh?--whereas the one is kept from marriage with an unbeliever, the other bidden to continue in it. Why, if we are defiled by a Gentile, is not the one disjoined, just as the other is not bound?" I will answer, if the Spirit give (me ability); alleging, before all (other arguments), that the Lord holds it more pleasing that matrimony should not be contracted, than that it should at all be dissolved: in short, divorce He prohibits, except for the cause of fornication; but continence He commends. Let the one, therefore, have the necessity of continuing; the other, further, even the power of not marrying. Secondly, if, according to the Scripture, they who shall be "apprehended" [456] by the faith in (the state of) Gentile marriage are not defiled (thereby) for this reason, that, together with themselves, others [457] also are sanctified: without doubt, they who have been sanctified before marriage, if they commingle themselves with "strange flesh," [458] cannot sanctify that (flesh) in (union with) which they were not "apprehended." The grace of God, moreover, sanctifies that which it finds. Thus, what has not been able to be sanctified is unclean; what is unclean has no part with the holy, unless to defile and slay it by its own (nature). __________________________________________________________________ [444] Prævaricationem. Comp. de Pæn., c. iii.: "Dissimulator et prævaricator perspicaciæ suæ (Deus) non est." [445] 1 Cor. vii. 12-14, in sense, not verbatim. [446] Mulieris. [447] Femina. [448] Comp. Eph. ii. 12, 19. [449] Comp. 1 Cor. vii. 15, 16 and Phil. iii. 8, in Vulg., for the word "lucrifieri." [450] 1 Cor. vii. 17, inexactly given, like the two preceding citations. [451] 1 Cor. vii. 39, not verbatim. [452] i.e., St. Paul, who, as inspired by the Holy Spirit, is regarded by Tertullian as merged, so to speak, in the Spirit. [453] "Exemplum," a rarer use of the word, but found in Cic. The reference is to 1 Cor. vii. 7. [454] Detrimenta. [455] Districta (? =dis-stricta, "doubly strict"). [456] Comp. Phil. iii. 12, and c. vii. ad init. [457] See 1 Cor. vii. 14. [458] Comp. Jude 7, and above, "an alien and stranger," with the reference there. __________________________________________________________________ Chapter III.--Remarks on Some of the "Dangers and Wounds" Referred to in the Preceding Chapter. If these things are so, it is certain that believers contracting marriages with Gentiles are guilty of fornication, [459] and are to be excluded from all communication with the brotherhood, in accordance with the letter of the apostle, who says that "with persons of that kind there is to be no taking of food even." [460] Or shall we "in that day" [461] produce (our) marriage certificates before the Lord's tribunal, and allege that a marriage such as He Himself has forbidden has been duly contracted? What is prohibited (in the passage just referred to) is not "adultery;" it is not "fornication." The admission of a strange man (to your couch) less violates "the temple of God," [462] less commingles "the members of Christ" with the members of an adulteress. [463] So far as I know, "we are not our own, but bought with a price;" [464] and what kind of price? The blood of God. [465] In hurting this flesh of ours, therefore, we hurt Him directly. [466] What did that man mean who said that "to wed a stranger' was indeed a sin, but a very small one?" whereas in other cases (setting aside the injury done to the flesh which pertains to the Lord) every voluntary sin against the Lord is great. For, in as far as there was a power of avoiding it, in so far is it burdened with the charge of contumacy. Let us now recount the other dangers or wounds (as I have said) to faith, foreseen by the apostle; most grievous not to the flesh merely, but likewise to the spirit too. For who would doubt that faith undergoes a daily process of obliteration by unbelieving intercourse? "Evil confabulations corrupt good morals;" [467] how much more fellowship of life, and indivisible intimacy! Any and every believing woman must of necessity obey God. And how can she serve two lords [468] --the Lord, and her husband--a Gentile to boot? For in obeying a Gentile she will carry out Gentile practices,--personal attractiveness, dressing of the head, worldly [469] elegancies, baser blandishments, the very secrets even of matrimony tainted: not, as among the saints, where the duties of the sex are discharged with honour (shown) to the very necessity (which makes them incumbent), with modesty and temperance, as beneath the eyes of God. __________________________________________________________________ [459] Comp. de Pa., c. xii. (mid.), and the note there. [460] Comp. 1 Cor. v. 11. [461] The translator has ventured to read "die illo" here, instead of Oehler's "de illo." [462] 1 Cor. iii. 16, comp. vi. 19. [463] 1 Cor. vi. 15. [464] 1 Cor. vi. 19, 20. [465] See the last reference, and Acts xx. 28, where the mss. vary between Theou and Kuriou. [466] De proximo. Comp. de Pa., cc. v. and vii. "Deo de proximo amicus;" "de proximo in Deum peccat." [467] Comp. b. i. c. viii. sub. fin., where Tertullian quotes the same passage, but renders it somewhat differently. [468] Comp. Matt. vi. 24; Luke xvi. 13. [469] Sæculares. __________________________________________________________________ Chapter IV.--Of the Hindrances Which an Unbelieving Husband Puts in His Wife's Way. But let her see to (the question) how she discharges her duties to her husband. To the Lord, at all events, she is unable to give satisfaction according to the requirements of discipline; having at her side a servant of the devil, his lord's agent for hindering the pursuits and duties of believers: so that if a station [470] is to be kept, the husband at daybreak makes an appointment with his wife to meet him at the baths; if there are fasts to be observed, the husband that same day holds a convivial banquet; if a charitable expedition has to be made, never is family business more urgent. For who would suffer his wife, for the sake of visiting the brethren, to go round from street to street to other men's, and indeed to all the poorer, cottages? Who will willingly bear her being taken from his side by nocturnal convocations, if need so be? Who, finally, will without anxiety endure her absence all the night long at the paschal solemnities? Who will, without some suspicion of his own, dismiss her to attend that Lord's Supper which they defame? Who will suffer her to creep into prison to kiss a martyr's bonds? nay, truly, to meet any one of the brethren to exchange the kiss? to offer water for the saints' feet? [471] to snatch (somewhat for them) from her food, from her cup? to yearn (after them)? to have (them) in her mind? If a pilgrim brother arrive, what hospitality for him in an alien home? If bounty is to be distributed to any, the granaries, the storehouses, are foreclosed. __________________________________________________________________ [470] For the meaning of "statio," see de Or., c. xix. [471] 1 Tim. v. 10. __________________________________________________________________ Chapter V.--Of Sin and Danger Incurred Even with a "Tolerant" Husband. "But some husband does endure our (practices), and not annoy us." Here, therefore, there is a sin; in that Gentiles know our (practices); in that we are subject to the privity of the unjust; in that it is thanks to them that we do any (good) work. He who "endures" (a thing) cannot be ignorant of it; or else, if he is kept in ignorance because he does not endure (it), he is feared. But since Scripture commands each of two things--namely, that we work for the Lord without the privity of any second person, [472] and without pressure upon ourselves, it matters not in which quarter you sin; whether in regard to your husband's privity, if he be tolerant, or else in regard of your own affliction in avoiding his intolerance. "Cast not," saith He, "your pearls to swine, lest they trample them to pieces, and turn round and overturn you also." [473] "Your pearls" are the distinctive marks [474] of even your daily conversation. The more care you take to conceal them, the more liable to suspicion you will make them, and the more exposed to the grasp of Gentile curiosity. Shall you escape notice when you sign your bed, (or) your body; when you blow away some impurity; [475] when even by night you rise to pray? Will you not be thought to be engaged in some work of magic? Will not your husband know what it is which you secretly taste before (taking) any food? and if he knows it to be bread, does he not believe it to be that (bread) which it is said to be? And will every (husband), ignorant of the reason of these things, simply endure them, without murmuring, without suspicion whether it be bread or poison? Some, (it is true,) do endure (them); but it is that they may trample on, that they may make sport of such women; whose secrets they keep in reserve against the danger which they believe in, in case they ever chance to be hurt: they do endure (wives), whose dowries, by casting in their teeth their (Christian) name, they make the wages of silence; while they threaten them, forsooth, with a suit before some spy [476] as arbitrator! which most women, not foreseeing, have been wont to discover either by the extortion of their property, or else by the loss of their faith. __________________________________________________________________ [472] Comp. Matt. vi. 1-4. [473] Matt. vii. 6. [474] Insignia. [475] Comp. de Idol., c. xi. sub fin. [476] "Speculatorem;" also = "an" executioner. Comp. Mark vi. 27. __________________________________________________________________ Chapter VI.--Danger of Having to Take Part in Heathenish Rites, and Revels. The handmaid of God [477] dwells amid alien labours; and among these (labours), on all the memorial days [478] of demons, at all solemnities of kings, at the beginning of the year, at the beginning of the month, she will be agitated by the odour of incense. And she will have to go forth (from her house) by a gate wreathed with laurel, and hung with lanterns, as from some new consistory of public lusts; she will have to sit with her husband ofttimes in club meetings, oft-times in taverns; and, wont as she was formerly to minister to the "saints," will sometimes have to minister to the "unjust." [479] And will she not hence recognise a prejudgment of her own damnation, in that she tends them whom (formerly) she was expecting to judge? [480] whose hand will she yearn after? of whose cup will she partake? What will her husband sing [481] to her, or she to her husband? From the tavern, I suppose, she who sups upon God [482] will hear somewhat! From hell what mention of God (arises)? what invocation of Christ? Where are the fosterings of faith by the interspersion of the Scriptures (in conversation)? Where the Spirit? where refreshment? where the divine benediction? All things are strange, all inimical, all condemned; aimed by the Evil One for the attrition of salvation! __________________________________________________________________ [477] Comp. Luke i. 38, and de Cult. Fem., b. ii. c. i. ad init. [478] Nominibus; al. honoribus. [479] Sanctis--iniquis. Comp. St. Paul's antithesis of adikon and hagion in 1 Cor. vi. 1. [480] See 1 Cor. vi. 2, 3. [481] See Eph. v. 19. [482] So Oehler understands (apparently) the meaning to be. The translator is inclined to think that, adopting Oehler's reading, we may perhaps take the "Dei" with "aliquid," and the "coenans" absolutely, and render, "From the tavern, no doubt, while supping, she will hear some (strain) of God," in allusion to the former sentence, and to such passages as Ps. cxxxvii. 4 (in the LXX. it is cxxxvi. 4). __________________________________________________________________ Chapter VII.--The Case of a Heathen Whose Wife is Converted After Marriage with Him Very Different, and Much More Hopeful. If these things may happen to those women also who, having attained the faith while in (the state of) Gentile matrimony, continue in that state, still they are excused, as having been "apprehended by God" [483] in these very circumstances; and they are bidden to persevere in their married state, and are sanctified, and have hope of "making a gain" [484] held out to them. "If, then, a marriage of this kind (contracted before conversion) stands ratified before God, why should not (one contracted after conversion) too go prosperously forward, so as not to be thus harassed by pressures, and straits, and hindrances, and defilements, having already (as it has) the partial sanction of divine grace? "Because, on the one hand, the wife [485] in the former case, called from among the Gentiles to the exercise of some eminent heavenly virtue, is, by the visible proofs of some marked (divine) regard, a terror to her Gentile husband, so as to make him less ready to annoy her, less active in laying snares for her, less diligent in playing the spy over her. He has felt "mighty works;" [486] he has seen experimental evidences; he knows her changed for the better: thus even he himself is, by his fear, [487] a candidate for God. [488] Thus men of this kind, with regard to whom the grace of God has established a familiar intimacy, are more easily "gained." But, on the other hand, to descend into forbidden ground unsolicited and spontaneously, is (quite) another thing. Things which are not pleasing to the Lord, of course offend the Lord, are of course introduced by the Evil One. A sign hereof is this fact, that it is wooers only who find the Christian name pleasing; and, accordingly, some heathen men are found not to shrink in horror from Christian women, just in order to exterminate them, to wrest them away, to exclude them from the faith. So long as marriage of this kind is procured by the Evil One, but condemned by God, you have a reason why you need not doubt that it can in no case be carried to a prosperous end. __________________________________________________________________ [483] Comp. Phil. iii. 12, and c. ii. sub fin. [484] Comp. 1 Cor. vii. 16 and 1 Pet. iii. 1. [485] Tertullian here and in other places appears, as the best editors maintain, to use the masculine gender for the feminine. [486] Magnalia. Comp. 2 Cor. xii. 12. [487] Timore. [488] Comp. de Or., c. iii. (med.), "angelorum candidati;" and de Bapt., c. x. sub fin., "candidatus remissionis." __________________________________________________________________ Chapter VIII.--Arguments Drawn Even from Heathenish Laws to Discountenance Marriage with Unbelievers. The Happiness of Union Between Partners in the Faith Enlarged on in Conclusion. Let us further inquire, as if we were in very deed inquisitors of divine sentences, whether they be lawfully (thus condemned). Even among the nations, do not all the strictest lords and most tenacious of discipline interdict their own slaves from marrying out of their own house?--in order, of course, that they may not run into lascivious excess, desert their duties, purvey their lords' goods to strangers. Yet, further, have not (the nations) decided that such women as have, after their lords' [489] formal warning, persisted in intercourse with other men's slaves, may be claimed as slaves? Shall earthly disciplines be held more strict than heavenly prescripts; so that Gentile women, if united to strangers, lose their liberty; ours conjoin to themselves the devil's slaves, and continue in their (former) position? Forsooth, they will deny that any formal warning has been given them by the Lord through His own apostle! [490] What am I to fasten on as the cause of this madness, except the weakness of faith, ever prone to the concupiscences of worldly [491] joys?--which, indeed, is chiefly found among the wealthier; for the more any is rich, and inflated with the name of "matron," the more capacious house does she require for her burdens, as it were a field wherein ambition may run its course. To such the churches look paltry. A rich man is a difficult thing (to find) in the house of God; [492] and if such an one is (found there), difficult (is it to find such) unmarried. What, then, are they to do? Whence but from the devil are they to seek a husband apt for maintaining their sedan, and their mules, and their hair-curlers of outlandish stature? A Christian, even although rich, would perhaps not afford (all) these. Set before yourself, I beg of you, the examples of Gentiles. Most Gentile women, noble in extraction and wealthy in property, unite themselves indiscriminately with the ignoble and the mean, sought out for themselves for luxurious, or mutilated for licentious, purposes. Some take up with their own freedmen and slaves, despising public opinion, provided they may but have (husbands) from whom to fear no impediment to their own liberty. To a Christian believer it is irksome to wed a believer inferior to herself in estate, destined as she will be to have her wealth augmented in the person of a poor husband! For if it is "the poor," not the rich, "whose are the kingdoms of the heavens," [493] the rich will find more in the poor (than she brings him, or than she would in the rich). She will be dowered with an ampler dowry from the goods of him who is rich in God. Let her be on an equality with him on earth, who in the heavens will perhaps not be so. Is there need for doubt, and inquiry, and repeated deliberation, whether he whom God has entrusted with His own property [494] is fit for dotal endowments? [495] Whence are we to find (words) enough fully to tell the happiness of that marriage which the Church cements, and the oblation confirms, and the benediction signs and seals; (which) angels carry back the news of (to heaven), (which) the Father holds for ratified? For even on earth children [496] do not rightly and lawfully wed without their fathers' consent. What kind of yoke is that of two believers, (partakers) of one hope, one desire, [497] one discipline, one and the same service? Both (are) brethren, both fellow servants, no difference of spirit or of flesh; nay, (they are) truly "two in one flesh." [498] Where the flesh is one, one is the spirit too. Together they pray, together prostrate themselves, together perform their fasts; mutually teaching, mutually exhorting, [499] mutually sustaining. Equally (are they) both (found) in the Church of God; equally at the banquet of God; equally in straits, in persecutions, in refreshments. Neither hides (ought) from the other; neither shuns the other; neither is troublesome to the other. The sick is visited, the indigent relieved, with freedom. Alms (are given) without (danger of ensuing) torment; sacrifices (attended) without scruple; daily diligence (discharged) without impediment: (there is) no stealthy signing, no trembling greeting, no mute benediction. Between the two echo psalms and hymns; [500] and they mutually challenge each other which shall better chant to their Lord. Such things when Christ sees and hears, He joys. To these He sends His own peace. [501] Where two (are), there withal (is) He Himself. [502] Where He (is), there the Evil One is not. These are the things which that utterance of the apostle has, beneath its brevity, left to be understood by us. These things, if need shall be, suggest to your own mind. By these turn yourself away from the examples of some. To marry otherwise is, to believers, not "lawful;" is not "expedient." [503] __________________________________________________________________ [489] Oehler refers us to Tac., Ann., xii. 53, and the notes on that passage. (Consult especially Orelli's edition.) [490] The translator inclines to think that Tertullian, desiring to keep up the parallelism of the last-mentioned case, in which (see note 1) the slave's master had to give the "warning," means by "domino" here, not "the Lord," who on his hypothesis is the woman's Master, not the slave's, but the "lord" of the "unbeliever," i.e., the devil: so that the meaning would be (with a bitter irony, especially if we compare the end of the last chapter, where "the Evil One" is said to "procure" these marriages, so far is he from "condemning" them): "Forsooth, they" (i.e., the Christian women) "will deny that a formal warning has been given them by the lord:" (of the unbelievers, i.e., the Evil One) "through an apostle of his!" If the other interpretation be correct, the reference will be to c. ii. above. [491] Sæcularium. [492] Matt. xix. 23, 24; Mark x. 23, 24; Luke xviii. 24, 25; 1 Cor. i. 26, 27. [493] Matt. v. 3; but Tertullian has omitted "spiritu," which he inserts in de Pa., c. xi., where he refers to the same passage. In Luke vi. 20 there is no to pneumati. [494] Censum. [495] Invecta. Comp. de Pa., c. xiii. ad init. [496] Filii. [497] Comp. de Or., c. v. ad fin.; de Pa., c. ix. ad fin.; ad Ux., i. c. v. ad init. [498] Gen. ii. 24; Matt. xix. 5; Mark x. 8; Eph. v. 31. [499] Col. iii. 16. [500] Eph. v. 19; Col. iii. 16. [501] Comp. John xiv. 27. [502] Matt. xviii. 20. [503] Comp. 1 Cor. x. 23. __________________________________________________________________ __________________________________________________________________ Elucidation. ------------------------ (Marriage lawful, p. 39.) St. Peter was a married apostle, and the traditions of his wife which connect her married life with Rome itself render it most surprising that those who claim to be St. Peter's successors should denounce the marriage of the clergy as if it were crime. The touching story, borrowed from Clement of Alexandria, is related by Eusebius. "And will they," says Clement, "reject even the apostles? Peter and Philip, indeed, had children; Philip also gave his daughters in marriage to husbands; and Paul does not demur, in a certain Epistle, to mention his own wife, whom he did not take about with him, in order to expedite his ministry the better." Of St. Peter and his wife, Eusebius subjoins, "Such was the marriage of these blessed ones, and such was their perfect affection." [504] The Easterns to this day perpetuate the marriage of the clergy, and enjoin it; but unmarried men only are chosen to be bishops. Even Rome relaxes her discipline for the Uniats, and hundreds of her priesthood, therefore, live in honourable marriage. Thousands live in secret marriage, but their wives are dishonoured as "concubines." It was not till the eleventh century that the celibate was enforced. In England it was never successfully imposed; and, though the "priest's leman" was not called his wife (to the disgrace of the whole system), she was yet honoured (see Chaucer), and often carried herself too proudly. The enormous evils of an enforced celibacy need not here be remarked upon. The history of Sacerdotal Celibacy, by Henry C. Lea [505] of Philadelphia, is compendious, and can be readily procured by all who wish to understand what it is that this treatise of Tertullian's orthodoxy may best be used to teach; viz., that we must not be wiser than God, even in our zeal for His service. __________________________________________________________________ [504] Eccl. Hist., Book III. cap. xxx. [505] Boston: Houghton, Mifflin, & Co., second edition, enlarged, 1884. __________________________________________________________________ tertullian chastity anf04 tertullian-chastity On Exhortation to Chastity /ccel/schaff/anf04.iii.vi.html __________________________________________________________________ On Exhortation to Chastity __________________________________________________________________ V. On Exhortation to Chastity. [506] [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--Introduction. Virginity Classified Under Three Several Species. I doubt not, brother, that after the premission in peace of your wife, you, being wholly bent upon the composing of your mind (to a right frame), are seriously thinking about the end of your lone life, and of course are standing in need of counsel. Although, in cases of this kind, each individual ought to hold colloquy with his own faith, and consult its strength; still, inasmuch as, in this (particular) species (of trial), the necessity of the flesh (which generally is faith's antagonist at the bar of the same inner consciousness, to which I have alluded) sets cogitation astir, faith has need of counsel from without, as an advocate, as it were, to oppose the necessities of the flesh: which necessity, indeed, may very easily be circumscribed, if the will rather than the indulgence of God be considered. No one deserves (favour) by availing himself of the indulgence, but by rendering a prompt obedience to the will, (of his master). [507] The will of God is our sanctification, [508] for He wishes His "image"--us--to become likewise His "likeness;" [509] that we may be "holy" just as Himself is "holy." [510] That good--sanctification, I mean--I distribute into several species, that in some one of those species we may be found. The first species is, virginity from one's birth: the second, virginity from one's second birth, that is, from the font; which (second virginity) either in the marriage state keeps (its subject) pure by mutual compact, [511] or else perseveres in widowhood from choice: a third grade remains, monogamy, when, after the interception of a marriage once contracted, there is thereafter a renunciation of sexual connection. The first virginity is (the virginity) of happiness, (and consists in) total ignorance of that from which you will afterwards wish to be freed: the second, of virtue, (and consists in) contemning that the power of which you know full well: the remaining species, (that) of marrying no more after the disjunction of matrimony by death, besides being the glory of virtue, is (the glory) of moderation likewise; [512] for moderation is the not regretting a thing which has been taken away, and taken away by the Lord God, [513] without whose will neither does a leaf glide down from a tree, nor a sparrow of one farthing's worth fall to the earth. [514] __________________________________________________________________ [506] [Written, possibly, circa a.d. 204.] [507] Comp. c. iii. and the references there. [508] 1 Thess. iv. 3. [509] Comp. 1 Cor. xi. 7, where the Greek is eikon kai doxa. [510] Lev. xi. 44; 1 Pet. i. 16. [511] Comp. 1 Cor. vii. 5; and ad Ux., b. i. c. vi. [512] Comp. ad Ux., b. i. c. viii. [513] Comp. Job i. 21. [514] Comp. Matt. x. 29. __________________________________________________________________ Chapter II.--The Blame of Our Misdeeds Not to Be Cast Upon God. The One Power Which Rests with Man is the Power of Volition. What moderation, in short, is there in that utterance, "The Lord gave, the Lord hath taken away; as seemed (good) to the Lord, so hath it been done!" [515] And accordingly, if we renew nuptials which have been taken away, doubtless we strive against the will of God, willing to have over again a thing which He has not willed us to have. For had He willed (that we should), He would not have taken it away; unless we interpret this, too, to be the will of God, as if He again willed us to have what He just now did not will. It is not the part of good and solid faith to refer all things to the will of God in such a manner as that; and that each individual should so flatter [516] himself by saying that "nothing is done without His permission," as to make us fail to understand that there is a something in our own power. Else every sin will be excused if we persist in contending that nothing is done by us without the will of God; and that definition will go to the destruction of (our) whole discipline, (nay), even of God Himself; if either He produce by [517] His own will things which He wills not, or else (if) there is nothing which God wills not. But as there are some things which He forbids, against which He denounces even eternal punishment--for, of course, things which He forbids, and by which withal He is offended, He does not will--so too, on the contrary, what He does will, He enjoins and sets down as acceptable, and repays with the reward of eternity. [518] And so, when we have learnt from His precepts each (class of actions), what He does not will and what He does, we still have a volition and an arbitrating power of electing the one; just as it is written, "Behold, I have set before thee good and evil: for thou hast tasted of the tree of knowledge." And accordingly we ought not to lay to the account of the Lord's will that which lies subject to our own choice; (on the hypothesis) that He does not will, or else (positively) nills what is good, who does nill what is evil. Thus, it is a volition of our own when we will what is evil, in antagonism to God's will, who wills what is good. Further, if you inquire whence comes that volition whereby we will anything in antagonism to the will of God, I shall say, It has its source in ourselves. And I shall not make the assertion rashly--for you must needs correspond to the seed whence you spring--if indeed it be true, (as it is), that the originator of our race and our sin, Adam, [519] willed the sin which he committed. For the devil did not impose upon him the volition to sin, but subministered material to the volition. On the other hand, the will of God had come to be a question of obedience. [520] In like manner you, too, if you fail to obey God, who has trained you by setting before you the precept of free action, will, through the liberty of your will, willingly turn into the downward course of doing what God nills: and thus you think yourself to have been subverted by the devil; who, albeit he does will that you should will something which God nills still does not make you will it, inasmuch as he did not reduce those our protoplasts to the volition of sin; nay, nor (did reduce them at all) against their will, or in ignorance as to what God nilled. For, of course, He nilled (a thing) to be done when He made death the destined consequence of its commission. Thus the work of the devil is one: to make trial whether you do will that which it rests with you to will. But when you have willed, it follows that he subjects you to himself; not by having wrought volition in you, but by having found a favourable opportunity in your volition. Therefore, since the only thing which is in our power is volition--and it is herein that our mind toward God is put to proof, whether we will the things which coincide with His will--deeply and anxiously must the will of God be pondered again and again, I say, (to see) what even in secret He may will. __________________________________________________________________ [515] Job i. 21 (in LXX. and Vulg.). [516] Adulari. Comp. de Pæn., c. vi. sub init.; ad Ux., b. i. c. iv. ad init. [517] Or, "from"--de. [518] i.e., eternal life: as in de Bapt., c. ii.; ad Ux., b. i. c. vii. ad init. [519] De Pæn., c. xii. ad fin. [520] In obaudientiam venerat. __________________________________________________________________ Chapter III.--Of Indulgence and Pure Volition. The Question Illustrated. [521] For what things are manifest we all know; and in what sense these very things are manifest must be thoroughly examined. For, albeit some things seem to savour of "the will of God," seeing that they are allowed by Him, it does not forthwith follow that everything which is permitted proceeds out of the mere and absolute will of him who permits. Indulgence is the source of all permission. And albeit indulgence is not independent of volition, still, inasmuch as it has its cause in him to whom the indulgence is granted, it comes (as it were) from unwilling volition, having experienced a producing cause of itself which constrains volition. See what is the nature of a volition of which some second party is the cause. There is, again, a second species of pure volition to be considered. God wills us to do some acts pleasing to [522] Himself, in which it is not indulgence which patronizes, but discipline which lords it. If, however, He has given a preference over these to some other acts--(acts), of course, which He more wills--is there a doubt that the acts which we are to pursue are those which He more wills; since those which He less wills (because He wills others more) are to be similarly regarded as if He did not will them? For, by showing what He more wills, He has effaced the lesser volition by the greater. And in as far as He has proposed each (volition) to your knowledge, in so far has He defined it to be your duty to pursue that which He has declared that He more wills. Then, if the object of His declaring has been that you may pursue that which He more wills; doubtless, unless you do so, you savour of contrariety to His volition, by savouring of contrariety to His superior volition; and you rather offend than merit reward, by doing what He wills indeed, and rejecting what He more wills. Partly, you sin; partly, if you sin not, still you deserve no reward. Moreover, is not even the unwillingness to deserve reward a sin? If, therefore, second marriage finds the source of its allowance in that "will of God" which is called indulgence, we shall deny that that which has indulgence for its cause is volition pure; if in that to which some other--that, namely, which regards continence as more desirable--is preferred as superior, we shall have learned (by what has been argued above), that the not-superior is rescinded by the superior. Suffer me to have touched upon these considerations, in order that I may now follow the course of the apostle's words. But, in the first place, I shall not be thought irreligious if I remark on what he himself professes; (namely), that he has introduced all indulgence in regard to marriage from his own (judgment)--that is, from human sense, not from divine prescript. For, withal, when he has laid down the definitive rule with reference to "the widowed and the unwedded," that they are to "marry if they cannot contain," because "better it is to marry than to burn," [523] he turns round to the other class, and says: "But to the wedded I make official declaration--not indeed I, but the Lord." Thus he shows, by the transfer of his own personality to the Lord, that what he had said above he had pronounced not in the Lord's person, but in his own: "Better it is to marry than to burn." Now, although that expression pertain to such as are "apprehended" by the faith in an unwedded or widowed condition, still, inasmuch as all cling to it with a view to licence in the way of marrying, I should wish to give a thorough treatment to the inquiry what kind of good he is pointing out which is "better than" a penalty; which cannot seem good but by comparison with something very bad; so that the reason why "marrying" is good, is that "burning" is worse. "Good" is worthy of the name if it continue to keep that name without comparison, I say not with evil, but even with some second good; so that, even if it is compared to some other good, and is by some other cast into the shade, it do nevertheless remain in possession of the name "good." If, however, it is the nature of an evil which is the means which compels the predicating "good," it is not so much "good" as a species of inferior evil, which by being obscured by a superior evil is driven to the name of good. Take away, in short, the condition of comparison, so as not to say, "Better it is to marry than to burn;" and I question whether you will have the hardihood to say, "Better it is to marry," not adding what that is which is better. Therefore what is not better, of course is not good either; inasmuch as you have taken away and removed the condition of comparison, which, while it makes the thing "better," so compels it to be regarded as "good." "Better it is to marry than to burn" is to be understood in the same way as, "Better it is to lack one eye than two:" if, however, you withdraw from the comparison, it will not be "better" to have one eye, inasmuch as it is not "good" either. Let none therefore catch at a defence (of marriage) from this paragraph, which properly refers to "the unmarried and widows," for whom no (matrimonial) conjunction is yet reckoned: although I hope I have shown that even such must understand the nature of the permission. __________________________________________________________________ [521] From 1 Cor. vii. [522] Or, "decreed by." [523] 1 Cor. vii. 8, 9. __________________________________________________________________ Chapter IV.--Further Remarks Upon the Apostle's Language. However, touching second marriage, we know plainly that the apostle has pronounced: "Thou hast been loosed from a wife; seek not a wife. But if thou shalt marry, thou wilt not sin." [524] Still, as in the former case, he has introduced the order of this discourse too from his personal suggestion, not from a divine precept. But there is a wide difference between a precept of God and a suggestion of man. "Precept of the Lord," says he, "I have not; but I give advice, as having obtained mercy of the Lord to be faithful." [525] In fact, neither in the Gospel nor in Paul's own Epistles will you find a precept of God as the source whence repetition of marriage is permitted. Whence the doctrine that unity (of marriage) must be observed derives confirmation; inasmuch as that which is not found to be permitted by the Lord is acknowledged to be forbidden. Add (to this consideration) the fact, that even this very introduction of human advice, as if already beginning to reflect upon its own extravagance, immediately restrains and recalls itself, while it subjoins, "However, such shall have pressure of the flesh;" while he says that he "spares them;" while he adds that "the time is wound up," so that "it behoves even such as have wives to act as if they had not;" while he compares the solicitude of the wedded and of the unwedded: for, in teaching, by means of these considerations, the reasons why marrying is not expedient, he dissuades from that to which he had above granted indulgence. And this is the case with regard to first marriage: how much more with regard to second! When, however, he exhorts us to the imitation of his own example, of course, in showing what he does wish us to be; that is, continent; he equally declares what he does not wish us to be, that is, incontinent. Thus he, too, while he wills one thing, gives no spontaneous or true permission to that which he nills. For had he willed, he would not have permitted; nay, rather, he would have commanded. "But see again: a woman when her husband is dead, he says, can marry, if she wish to marry any one, only in the Lord.'" Ah! but "happier will she be," he says, "if she shall remain permanently as she is, according to my opinion. I think, moreover, I too have the Spirit of God." We see two advices: that whereby, above, he grants the indulgence of marrying; and that whereby, just afterwards, he teaches continence with regard to marrying. "To which, then," you say, "shall we assent?" Look at them carefully, and choose. In granting indulgence, he alleges the advice of a prudent man; in enjoining continence, he affirms the advice of the Holy Spirit. Follow the admonition which has divinity for its patron. It is true that believers likewise "have the Spirit of God;" but not all believers are apostles. When then, he who had called himself a "believer," added thereafter that he "had the Spirit of God," which no one would doubt even in the case of an (ordinary) believer; his reason for saying so was, that he might reassert for himself apostolic dignity. For apostles have the Holy Spirit properly, who have Him fully, in the operations of prophecy, and the efficacy of (healing) virtues, and the evidences of tongues; not partially, as all others have. Thus he attached the Holy Spirit's authority to that form (of advice) to which he willed us rather to attend; and forthwith it became not an advice of the Holy Spirit, but, in consideration of His majesty, a precept. __________________________________________________________________ [524] 1 Cor. vii. 27, 28. [525] Or, "to be a believer;" ver. 25. __________________________________________________________________ Chapter V.--Unity of Marriage Taught by Its First Institution, and by the Apostle's Application of that Primal Type to Christ and the Church. For the laying down [526] of the law of once marrying, the very origin of the human race is our authority; witnessing as it emphatically does what God constituted in the beginning for a type to be examined with care by posterity. For when He had moulded man, and had foreseen that a peer was necessary for him, He borrowed from his ribs one, and fashioned for him one woman; [527] whereas, of course, neither the Artificer nor the material would have been insufficient (for the creation of more). There were more ribs in Adam, and hands that knew no weariness in God; but not more wives [528] in the eye of God. [529] And accordingly the man of God, Adam, and the woman of God, Eve, discharging mutually (the duties of) one marriage, sanctioned for mankind a type by (the considerations of) the authoritative precedent of their origin and the primal will of God. Finally, "there shall be," said He, "two in one flesh," [530] not three nor four. On any other hypothesis, there would no longer be "one flesh," nor "two (joined) into one flesh." These will be so, if the conjunction and the growing together in unity take place once for all. If, however, (it take place) a second time, or oftener, immediately (the flesh) ceases to be "one," and there will not be "two (joined) into one flesh," but plainly one rib (divided) into more. But when the apostle interprets, "The two shall be (joined) into one flesh" [531] of the Church and Christ, according to the spiritual nuptials of the Church and Christ (for Christ is one, and one is His Church), we are bound to recognise a duplication and additional enforcement for us of the law of unity of marriage, not only in accordance with the foundation of our race, but in accordance with the sacrament of Christ. From one marriage do we derive our origin in each case; carnally in Adam, spiritually in Christ. The two births combine in laying down one prescriptive rule of monogamy. In regard of each of the two, is he degenerate who transgresses the limit of monogamy. Plurality of marriage began with an accursed man. Lamech was the first who, by marrying himself to two women, caused three to be (joined) "into one flesh." [532] __________________________________________________________________ [526] Dirigendam. [527] Gen. ii. 21, 22. [528] Or, "but no plurality of wives." [529] Apud Deum. [530] Gen. ii. 24. [531] Eph. v. 31. [532] Gen. iv. 18, 19. __________________________________________________________________ Chapter VI.--The Objection from the Polygamy of the Patriarchs Answered. "But withal the blessed patriarchs," you say, "made mingled alliances not only with more wives (than one), but with concubines likewise." Shall that, then, make it lawful for us also to marry without limit? I grant that it will, if there still remain types--sacraments of something future--for your nuptials to figure; or if even now there is room for that command, "Grow and multiply;" [533] that is, if no other command has yet supervened: "The time is already wound up; it remains that both they who have wives act as if they had not:" for, of course, by enjoining continence, and restraining concubitance, the seminary of our race, (this latter command) has abolished that "Grow and multiply." As I think, moreover, each pronouncement and arrangement is (the act) of one and the same God; who did then indeed, in the beginning, send forth a sowing of the race by an indulgent laxity granted to the reins of connubial alliances, until the world should be replenished, until the material of the new discipline should attain to forwardness: now, however, at the extreme boundaries of the times, has checked (the command) which He had sent out, and recalled the indulgence which He had granted; not without a reasonable ground for the extension (of that indulgence) in the beginning, and the limitation [534] of it in the end. Laxity is always allowed to the beginning (of things). The reason why any one plants a wood and lets it grow, is that at his own time he may cut it. The wood was the old order, which is being pruned down by the new Gospel, in which withal "the axe has been laid at the roots." [535] So, too, "Eye for eye, and tooth for tooth," [536] has now grown old, ever since "Let none render evil for evil" [537] grew young. I think, moreover, that even with a view to human institutions and decrees, things later prevail over things primitive. __________________________________________________________________ [533] Gen. i. 28. [534] Repastinationis. Comp. de Cult. Fem., l. ii. c. ix., repastinantes. [535] Comp. Matt. iii. 10. [536] Ex. xxi. 24; Lev. xxiv. 20; Deut. xix. 21; Matt. v. 38. [537] See Rom. xii. 17; Matt. v. 39; 1 Thess. v. 16. __________________________________________________________________ Chapter VII.--Even the Old Discipline Was Not Without Precedents to Enforce Monogamy. But in This as in Other Respects, the New Has Brought in a Higher Perfection. Why, moreover, should we not rather recognise, from among (the store of) primitive precedents, those which communicate with the later (order of things) in respect of discipline, and transmit to novelty the typical form of antiquity? For look, in the old law I find the pruning-knife applied to the licence of repeated marriage. There is a caution in Leviticus: "My priests shall not pluralize marriages." [538] I may affirm even that that is plural which is not once for all. That which is not unity is number. In short, after unity begins number. Unity, moreover, is everything which is once for all. But for Christ was reserved, as in all other points so in this also, the "fulfilling of the law." [539] Thence, therefore, among us the prescript is more fully and more carefully laid down, that they who are chosen into the sacerdotal order must be men of one marriage; [540] which rule is so rigidly observed, that I remember some removed from their office for digamy. But you will say, "Then all others may (marry more than once), whom he excepts." Vain shall we be if we think that what is not lawful for priests [541] is lawful for laics. Are not even we laics priests? It is written: "A kingdom also, and priests to His God and Father, hath He made us." [542] It is the authority of the Church, and the honour which has acquired sanctity through the joint session of the Order, which has established the difference between the Order and the laity. Accordingly, where there is no joint session of the ecclesiastical Order, you offer, and baptize, and are priest, alone for yourself. But where three are, a church is, albeit they be laics. For each individual lives by his own faith, [543] nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says. [544] Therefore, if you have the right of a priest in your own person, in cases of necessity, it behoves you to have likewise the discipline of a priest whenever it may be necessary to have the right of a priest. If you are a digamist, do you baptize? If you are a digamist, do you offer? How much more capital (a crime) is it for a digamist laic to act as a priest, when the priest himself, if he turn digamist, is deprived of the power of acting the priest! "But to necessity," you say, "indulgence is granted." No necessity is excusable which is avoidable. In a word, shun to be found guilty of digamy, and you do not expose yourself to the necessity of administering what a digamist may not lawfully administer. God wills us all to be so conditioned, as to be ready at all times and places to undertake (the duties of) His sacraments. There is "one God, one faith," [545] one discipline too. So truly is this the case, that unless the laics as well observe the rules which are to guide the choice of presbyters, how will there be presbyters at all, who are chosen to that office from among the laics? Hence we are bound to contend that the command to abstain from second marriage relates first to the laic; so long as no other can be a presbyter than a laic, provided he have been once for all a husband. __________________________________________________________________ [538] I cannot find any such passage. Oehler refers to Lev. xxi. 14, but neither the Septuagint nor the Vulgate has any such prohibition there. [539] Matt. v. 17, very often referred to by Tertullian. [540] Comp. 1 Tim. iii. 1, 2; Tit. i. 5, 6; and Ellicott's Commentary. [541] Sacerdotibus. [542] Rev. i. 6. [543] See Hab. ii. 4; Rom. i. 17; Gal. iii. 11; Heb. x. 38. [544] Rom. ii. 13; Eph. vi. 9; Col. iii. 25; 1 Pet. i. 17; Deut. x. 17. [545] Eph. iv. 5, 6. __________________________________________________________________ Chapter VIII.--If It Be Granted that Second Marriage is Lawful, Yet All Things Lawful are Not Expedient. Let it now be granted that repetition of marriage is lawful, if everything which is lawful is good. The same apostle exclaims: "All things are lawful, but all are not profitable." [546] Pray, can what is "not profitable" be called good? If even things which do not make for salvation are "lawful," it follows that even things which are not good are "lawful." But what will it be your duty rather to choose; that which is good because it is "lawful," or that which is so because it is "profitable?" A wide difference I take to exist between "licence" and salvation. Concerning the "good" it is not said "it is lawful;" inasmuch as "good" does not expect to be permitted, but to be assumed. But that is "permitted" about which a doubt exists whether it be "good;" which may likewise not be permitted, if it have not some first (extrinsic) cause of its being:--inasmuch as it is on account of the danger of incontinence that second marriage, (for instance), is permitted:--because, unless the "licence" of some not (absolutely) good thing were subject (so our choice), there were no means of proving who rendered a willing obedience to the Divine will, and who to his own power; which of us follows presentiality, and which embraces the opportunity of licence. "Licence," for the most part, is a trial of discipline; since it is through trial that discipline is proved, and through "licence" that trial operates. Thus it comes to pass that "all things are lawful, but not all are expedient," so long as (it remains true that) whoever has a "permission" granted is (thereby) tried, and is (consequently) judged during the process of trial in (the case of the particular) "permission." Apostles, withal, had a "licence" to marry, and lead wives about (with them [547] ). They had a "licence," too, to "live by the Gospel." [548] But he who, when occasion required, [549] "did not use this right," provokes us to imitate his own example; teaching us that our probation consists in that wherein "licence" has laid the groundwork for the experimental proof of abstinence. __________________________________________________________________ [546] 1 Cor. x. 23. [547] See 1 Cor. ix. 5. [548] See vers. 4, 9-18. [549] In occasionem. __________________________________________________________________ Chapter IX.--Second Marriage a Species of Adultery, Marriage Itself Impugned, as Akin to Adultery. If we look deeply into his meanings, and interpret them, second marriage will have to be termed no other than a species of fornication. For, since he says that married persons make this their solicitude, "how to please one another" [550] (not, of course, morally, for a good solicitude he would not impugn); and (since), he wishes them to be understood to be solicitous about dress, and ornament, and every kind of personal attraction, with a view to increasing their power of allurement; (since), moreover, to please by personal beauty and dress is the genius of carnal concupiscence, which again is the cause of fornication: pray, does second marriage seem to you to border upon fornication, since in it are detected those ingredients which are appropriate to fornication? The Lord Himself said, "Whoever has seen a woman with a view to concupiscence has already violated her in his heart." [551] But has he who has seen her with a view to marriage done so less or more? What if he have even married her?--which he would not do had he not desired her with a view to marriage, and seen her with a view to concupiscence; unless it is possible for a wife to be married whom you have not seen or desired. I grant it makes a wide difference whether a married man or an unmarried desire another woman. Every woman, (however), even to an unmarried man, is "another," so long as she belongs to some one else; nor yet is the mean through which she becomes a married woman any other than that through which withal (she becomes) an adulteress. It is laws which seem to make the difference between marriage and fornication; through diversity of illicitness, not through the nature of the thing itself. Besides, what is the thing which takes place in all men and women to produce marriage and fornication? Commixture of the flesh, of course; the concupiscence whereof the Lord put on the same footing with fornication. "Then," says (some one), "are you by this time destroying first--that is, single--marriage too?" And (if so) not without reason; inasmuch as it, too, consists of that which is the essence of fornication. [552] Accordingly, the best thing for a man is not to touch a woman; and accordingly the virgin's is the principal sanctity, [553] because it is free from affinity with fornication. And since these considerations may be advanced, even in the case of first and single marriage, to forward the cause of continence, how much more will they afford a prejudgment for refusing second marriage? Be thankful if God has once for all granted you indulgence to marry. Thankful, moreover, you will be if you know not that He has granted you that indulgence a second time. But you abuse indulgence if you avail yourself of it without moderation. Moderation is understood (to be derived) from modus, a limit. It does not suffice you to have fallen back, by marrying, from that highest grade of immaculate virginity; but you roll yourself down into yet a third, and into a fourth, and perhaps into more, after you have failed to be continent in the second stage; inasmuch as he who has treated about contracting second marriages has not willed to prohibit even more. Marry we, therefore, daily. [554] And marrying, let us be overtaken by the last day, like Sodom and Gomorrah; that day when the "woe" pronounced over "such as are with child and giving suck" shall be fulfilled, that is, over the married and the incontinent: for from marriage result wombs, and breasts, and infants. And when an end of marrying? I believe after the end of living! __________________________________________________________________ [550] Sibi, "themselves," i.e., mutually. See 1 Cor. vii. 32-35. [551] Matt. v. 28. See de Idol., cc. ii. xxiii.; de Pæn., c. iii.; de Cult. Fem., l. ii. c. ii.; de Pa., c. vi. [552] But compare, or rather, contrast, herewith, ad Ux., l. i. cc. ii. iii. [553] Comp. ad Ux., l. i. c. viii.; c. i. above; and de Virg. Vel., c. x. [554] Comp. ad Ux., l. i. c. v. ad fin. __________________________________________________________________ Chapter X.--Application of the Subject. Advantages of Widowhood. Renounce we things carnal, that we may at length bear fruits spiritual. Seize the opportunity--albeit not earnestly desired, yet favourable--of not having any one to whom to pay a debt, and by whom to be (yourself) repaid! You have ceased to be a debtor. Happy man! You have released [555] your debtor; sustain the loss. What if you come to feel that what we have called a loss is a gain? For continence will be a mean whereby you will traffic in [556] a mighty substance of sanctity; by parsimony of the flesh you will gain the Spirit. For let us ponder over our conscience itself, (to see) how different a man feels himself when he chances to be deprived of his wife. He savours spiritually. If he is making prayer to the Lord, he is near heaven. If he is bending over the Scriptures, he is "wholly in them." [557] If he is singing a psalm, he satisfies himself. [558] If he is adjuring a demon, he is confident in himself. Accordingly, the apostle added (the recommendation of) a temporary abstinence for the sake of adding an efficacy to prayers, [559] that we might know that what is profitable "for a time" should be always practised by us, that it may be always profitable. Daily, every moment, prayer is necessary to men; of course continence (is so) too, since prayer is necessary. Prayer proceeds from conscience. If the conscience blush, prayer blushes. It is the spirit which conducts prayer to God. If the spirit be self-accused of a blushing [560] conscience, how will it have the hardihood to conduct prayer to the altar; seeing that, if prayer blush, the holy minister (of prayer) itself is suffused too? For there is a prophetic utterance of the Old Testament: "Holy shall ye be, because God is holy;" [561] and again: "With the holy thou shalt be sanctified; and with the innocent man thou shalt be innocent; and with the elect, elect." [562] For it is our duty so to walk in the Lord's discipline as is "worthy," [563] not according to the filthy concupiscences of the flesh. For so, too, does the apostle say, that "to savour according to the flesh is death, but to savour according to the spirit is life eternal in Jesus Christ our Lord." [564] Again, through the holy prophetess Prisca [565] the Gospel is thus preached: that "the holy minister knows how to minister sanctity." "For purity," says she, "is harmonious, and they see visions; and, turning their face downward, they even hear manifest voices, as salutary as they are withal secret." If this dulling (of the spiritual faculties), even when the carnal nature is allowed room for exercise in first marriage, averts the Holy Spirit; how much more when it is brought into play in second marriage! __________________________________________________________________ [555] Dimisisti, al. amisisti ="you have lost." [556] Or, "amass"--negotiaberis. See Luke xix. 15. [557] Comp. 1 Tim. iv. 15. [558] Placet sibi. [559] See 1 Cor. vii. 5. [560] i.e., guilty. [561] See Lev. xi. 44, 45; xix. 2; xx. 7, LXX. and Vulg. [562] See Ps. xviii. 25, 26, esp. in Vulg. and LXX., where it is xvii. 26, 27. [563] See Eph. iv. 1; Col. i. 10; 1 Thess. ii. 12. [564] See Rom. viii. 5, 6, esp. in Vulg. [565] A Marcionite prophetess, also called Priscilla. __________________________________________________________________ Chapter XI.--The More the Wives, the Greater the Distraction of the Spirit. For (in that case) the shame is double; inasmuch as, in second marriage, two wives beset the same husband--one in spirit, one in flesh. For the first wife you cannot hate, for whom you retain an even more religious affection, as being already received into the Lord's presence; for whose spirit you make request; for whom you render annual oblations. Will you stand, then, before the Lord with as many wives as you commemorate in prayer; and will you offer for two; and will you commend those two (to God) by the ministry of a priest ordained (to his sacred office) on the score of monogamy, or else consecrated (thereto) on the score even of virginity, surrounded by widows married but to one husband? And will your sacrifice ascend with unabashed front, and--among all the other (graces) of a good mind--will you request for yourself and for your wife chastity? __________________________________________________________________ Chapter XII.--Excuses Commonly Urged in Defence of Second Marriage. Their Futility, Especially in the Case of Christians, Pointed Out. I am aware of the excuses by which we colour our insatiable carnal appetite. [566] Our pretexts are: the necessities of props to lean on; a house to be managed; a family to be governed; chests [567] and keys to be guarded; the wool-spinning to be dispensed; food to be attended to; cares to be generally lessened. Of course the houses of none but married men fare well! The families of celibates, the estates of eunuchs, the fortunes of military men, or of such as travel without wives, have gone to rack and ruin! For are not we, too, soldiers? Soldiers, indeed, subject to all the stricter discipline, that we are subject to so great a General? [568] Are not we, too, travellers in this world? [569] Why moreover, Christian, are you so conditioned, that you cannot (so travel) without a wife? "In my present (widowed) state, too, a consort in domestic works is necessary." (Then) take some spiritual wife. Take to yourself from among the widows one fair in faith, dowered with poverty, sealed with age. You will (thus) make a good marriage. A plurality of such wives is pleasing to God. "But Christians concern themselves about posterity"--to whom there is no to-morrow! [570] Shall the servant of God yearn after heirs, who has disinherited himself from the world? And is it to be a reason for a man to repeat marriage, if from his first (marriage) he have no children? And shall he thus have, as the first benefit (resulting therefrom), this, that he should desire longer life, when the apostle himself is in haste to be "with the Lord?" [571] Assuredly, most free will he be from encumbrance in persecutions, most constant in martyrdoms, most prompt in distributions of his goods, most temperate in acquisitions; lastly, undistracted by cares will he die, when he has left children behind him--perhaps to perform the last rites over his grave! Is it then, perchance, in forecast for the commonwealth that such (marriages)are contracted? for fear the States fail, if no rising generations be trained up? for fear the rights of law, for fear the branches of commerce, sink quite into decay? for fear the temples be quite forsaken? for fear there be none to raise the acclaim, "The lion for the Christians?"--for these are the acclaims which they desire to hear who go in quest of offspring! Let the well-known burdensomeness of children--especially in our case--suffice to counsel widowhood: (children) whom men are compelled by laws to undertake (the charge of); because no wise man would ever willingly have desired sons! What, then, will you do if you succeed in filling your new wife with your own conscientious scruples? Are you to dissolve the conception by aid of drugs? I think to us it is no more lawful to hurt (a child) in process of birth, than one (already) born. But perhaps at that time of your wife's pregnancy you will have the hardihood to beg from God a remedy for so grave a solicitude, which, when it lay in your own power, you refused? Some (naturally) barren woman, I suppose, or (some woman) of an age already feeling the chill of years, will be the object of your forecasting search. A course prudent enough, and, above all, worthy of a believer! For there is no woman whom we have believed to have borne (a child) when barren or old, when God so willed! which he is all the more likely to do if any one, by the presumption of this foresight of his own, provoke emulation on the part of God. In fine, we know a case among our brethren, in which one of them took a barren woman in second marriage for his daughter's sake, and became as well for the second time a father as for the second time a husband. __________________________________________________________________ [566] Comp. herewith, ad Ux., l. i. c. iv. [567] Or "purses." [568] Comp. 2 Tim. ii. 3, 4; Heb. ii. 10. [569] Or "age"--sæculo. Comp. Ps. xxxix. 12 (in LXX. xxxviii. 13, as in Vulg.) and Heb. xi. 13. [570] Comp. Matt. vi. 34; Jas. iv. 13-15. [571] Comp. Phil. i. 23. __________________________________________________________________ Chapter XIII.--Examples from Among the Heathen, as Well as from the Church, to Enforce the Foregoing Exhortation. To this my exhortation, best beloved brother, there are added even heathenish examples; which have often been set by ourselves as well (as by others) in evidence, when anything good and pleasing to God is, even among "strangers," recognised and honoured with a testimony. In short, monogamy among the heathen is so held in highest honour, that even virgins, when legitimately marrying, have a woman never married but once appointed them as brideswoman; and if you say that "this is for the sake of the omen," of course it is for the sake of a good omen; again, that in some solemnities and official functions, single-husbandhood takes the precedence: at all events, the wife of a Flamen must be but once married, which is the law of the Flamen (himself) too. For the fact that the chief pontiff himself must not iterate marriage is, of course, a glory to monogamy. When, however, Satan affects God's sacraments, it is a challenge to us; nay, rather, a cause for blushing, if we are slow to exhibit to God a continence which some render to the devil, by perpetuity sometimes of virginity, sometimes of widowhood. We have heard of Vesta's virgins, and Juno's at the town [572] of Achaia, and Apollo's among the Delphians, and Minerva's and Diana's in some places. We have heard, too, of continent men, and (among others) the priests of the famous Egyptian bull: women, moreover, (dedicated) to the African Ceres, in whose honour they even spontaneously abdicate matrimony, and so live to old age, shunning thenceforward all contact with males, even so much as the kisses of their sons. The devil, forsooth, has discovered, after voluptuousness, even a chastity which shall work perdition; that the guilt may be all the deeper of the Christian who refuses the chastity which helps to salvation! A testimony to us shall be, too, some of heathendom's women, who have won renown for their obstinate persistence in single-husbandhood: some Dido, [573] (for instance), who, refugee as she was on alien soil, when she ought rather to have desired, without any external solicitation, marriage with a king, did yet, for fear of experiencing a second union, prefer, contrariwise, to "burn" rather than to "marry;" or the famous Lucretia, who, albeit it was but once, by force, and against her will, that she had suffered a strange man, washed her stained flesh in her own blood, lest she should live, when no longer single-husbanded in her own esteem! A little more care will furnish you with more examples from our own (sisters); and those indeed, superior to the others, inasmuch as it is a greater thing to live in chastity than to die for it. Easier it is to lay down your life because you have lost a blessing, than to keep by living that for which you would rather die outright. How many men, therefore, and how many women, in Ecclesiastical Orders, owe their position to continence, who have preferred to be wedded to God; who have restored the honour of their flesh, and who have already dedicated themselves as sons of that (future) age, by slaying in themselves the concupiscence of lust, and that whole (propensity) which could not be admitted within Paradise! [574] Whence it is presumable that such as shall wish to be received within Paradise, ought at last to begin to cease from that thing from which Paradise is intact. __________________________________________________________________ [572] Ægium (Jos. Scaliger, in Oehler). [573] But Tertullian overlooks the fact that both Ovid and Virgil represent her as more than willing to marry Æneas. [Why should he note the fables of poets? This testimony of a Carthaginian is historic evidence of the fact.] [574] Comp. Matt. xxii. 29, 30; Mark xii. 24, 25; Luke xx. 34-36. __________________________________________________________________ Elucidation. ------------------------ (Albeit they be laics, p. 54.) In the tract on Baptism [575] Tertullian uses language implying that three persons compose a Church. But here we find it much more strongly pronounced,--Ubi tres, Ecclesia est, licet Laici. The question of lay-baptism we may leave till we come to Cyprian, only noting here, that, while Cyprian abjures his "master" on this point, his adversary, the Bishop of Rome, adopts Tertullian's principle in so far. But, in view of Matt. xix. 20, surely we may all allow that three are a quorum when so "gathered together in Christ's name," albeit not for all purposes. Three women may claim the Saviour's promise when lawfully met together for social devotions, nor can it be denied that they have a share in the priesthood of the "peculiar people." So, too, even of three pious children. But it does not follow that they are a church for all purposes,--preaching, celebrating sacraments, ordaining, and the like. The late Dean Stanley was fond of this passage of Tertullian, but obviously it might be abused to encourage a state of things which all orderly and organized systems of religion must necessarily discard. [576] On p. 58 there is a reference, apparently, to deaconesses as "women in Ecclesiastical Orders." __________________________________________________________________ [575] Chap. vi. vol. iii. p. 672, this series. [576] Hooker, Eccl. Polity, b. iii. cap. i. 14. __________________________________________________________________ tertullian monogamy anf04 tertullian-monogamy On Monogamy /ccel/schaff/anf04.iii.vii.html __________________________________________________________________ On Monongamy __________________________________________________________________ VI. On Monogamy. [577] [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--Different Views in Regard to Marriage Held by Heretics, Psychic, and Spiritualists. Heretics do away with marriages; Psychics accumulate them. The former marry not even once; the latter not only once. What dost thou, Law of the Creator? Between alien eunuchs and thine own grooms, thou complainest as much of the over-obedience of thine own household as of the contempt of strangers. They who abuse thee, do thee equal hurt with them who use thee not. In fact, neither is such continence laudable because it is heretical, nor such licence defensible because it is psychical. The former is blasphemous, the latter wanton; the former destroys the God of marriages, the latter puts Him to the blush. Among us, however, whom the recognition of spiritual gifts entitles to be deservedly called Spiritual, continence is as religious as licence is modest; since both the one and the other are in harmony with the Creator. Continence honours the law of marriage, licence tempers it; the former is not forced, the latter is regulated; the former recognises the power of free choice, the latter recognises a limit. We admit one marriage, just as we do one God. The law of marriage reaps an accession of honour where it is associated with shamefastness. But to the Psychics, since they receive not the Spirit, the things which are the Spirit's are not pleasing. Thus, so long as the things which are the Spirit's please them not, the things which are of the flesh will please, as being the contraries of the Spirit. "The flesh," saith (the apostle), "lusteth against the Spirit, and the Spirit against the flesh." [578] But what will the flesh "lust" after, except what is more of the flesh? For which reason withal, in the beginning, it became estranged from the Spirit. "My Spirit," saith (God), "shall not permanently abide in these men eternally, [579] for that they are flesh." [580] __________________________________________________________________ [577] [Written against orthodoxy, say circa a.d. 208. But see Elucidation I.]. [578] Gal. v. 17. [579] In ævum; eis ton haiona (LXX.); in æternum (Vulg.). [580] Gen. vi. 3. __________________________________________________________________ Chapter II.--The Spiritualists Vindicated from the Charge of Novelty. And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, [581] or with burdensomeness, in opposition to the "light burden" [582] of the Lord. Now concerning each point the Lord Himself has pronounced. For in saying, "I still have many things to say unto you, but ye are not yet able to bear them: when the Holy Spirit shall be come, He will lead you into all truth," [583] He sufficiently, of course, sets before us that He will bring such (teachings) as may be esteemed alike novel, as having never before been published, and finally burdensome, as if that were the reason why they were not published. "It follows," you say, "that by this line of argument, anything you please which is novel and burdensome may be ascribed to the Paraclete, even if it have come from the adversary spirit." No, of course. For the adversary spirit would be apparent from the diversity of his preaching, beginning by adulterating the rule of faith, and so (going on to) adulterating the order of discipline; because the corruption of that which holds the first grade, (that is, of faith, which is prior to discipline,) comes first. A man must of necessity hold heretical views of God first, and then of His institution. But the Paraclete, having many things to teach fully which the Lord deferred till He came, (according to the pre-definition,) will begin by bearing emphatic witness to Christ, (as being) such as we believe (Him to be), together with the whole order of God the Creator, and will glorify Him, [584] and will "bring to remembrance" concerning Him. And when He has thus been recognised (as the promised Comforter), on the ground of the cardinal rule, He will reveal those "many things" which appertain to disciplines; while the integrity of His preaching commands credit for these (revelations), albeit they be "novel," inasmuch as they are now in course of revelation, albeit they be "burdensome," inasmuch as not even now are they found bearable: (revelations), however, of none other Christ than (the One) who said that He had withal "other many things" which were to be fully taught by the Paraclete, no less burdensome to men of our own day than to them, by whom they were then "not yet able to be borne." __________________________________________________________________ [581] Comp. 1 Cor. xi. 2; 2 Thess. ii. 15; iii. 6. Comp. the Gr. text and the Vulg. in locis. [582] See Matt. xi. 30. [583] John xvi. 12, 13. Tertullian's rendering is not verbatim. [584] See John xvi. 14. __________________________________________________________________ Chapter III.--The Question of Novelty Further Considered in Connection with the Words of the Lord and His Apostles. But (as for the question) whether monogamy be "burdensome," let the still shameless "infirmity of the flesh" look to that: let us meantime come to an agreement as to whether it be "novel." This (even) broader assertion we make: that even if the Paraclete had in this our day definitely prescribed a virginity or continence total and absolute, so as not to permit the heat of the flesh to foam itself down even in single marriage, even thus He would seem to be introducing nothing of "novelty;" seeing that the Lord Himself opens "the kingdoms of the heavens" to "eunuchs," [585] as being Himself, withal, a virgin; to whom looking, the apostle also--himself too for this reason abstinent--gives the preference to continence. [586] ("Yes"), you say, "but saving the law of marriage." Saving it, plainly, and we will see under what limitations; nevertheless already destroying it, in so far as he gives the preference to continence. "Good," he says, "(it is) for a man not to have contact with a woman." It follows that it is evil to have contact with her; for nothing is contrary to good except evil. And accordingly (he says), "It remains, that both they who have wives so be as if they have not," [587] that it may be the more binding on them who have not to abstain from having them. He renders reasons, likewise, for so advising: that the unmarried think about God, but the married about how, in (their) marriage, each may please his (partner). [588] And I may contend, that what is permitted is not absolutely good. [589] For what is absolutely good is not permitted, but needs no asking to make it lawful. Permission has its cause sometimes even in necessity. Finally, in this case, there is no volition on the part of him who permits marriage. For his volition points another way. "I will," he says, "that you all so be as I too (am)." [590] And when he shows that (so to abide) is "better," what, pray, does he demonstrate himself to "will," but what he has premised is "better?" And thus, if he permits something other than what he has "willed"--permitted not voluntarily, but of necessity--he shows that what he has unwillingly granted as an indulgence is not absolutely good. Finally, when he says, "Better it is to marry than to burn," what sort of good must that be understood to be which is better than a penalty? which cannot seem "better" except when compared to a thing very bad? "Good" is that which keeps this name per se; without comparison--I say not with an evil, but even--with some other good: so that, even if it be compared to and overshadowed by another good, it nevertheless remains in (possession of) the name of good. If, on the other hand, comparison with evil is the mean which obliges it to be called good; it is not so much "good" as a species of inferior evil, which, when obscured by a higher evil, is driven to the name of good. Take away, in short, the condition, so as not to say, "Better it is to marry than to burn;" and I question whether you will have the hardihood to say, "Better (it is) to marry," not adding than what it is better. This done, then, it becomes not "better;" and while not "better," not "good" either, the condition being taken away which, while making it "better" than another thing, in that sense obliges it to be considered "good." Better it is to lose one eye than two. If, however, you withdraw from the comparison of either evil, it will not be better to have one eye, because it is not even good. What, now, if he accommodatingly grants all indulgence to marry on the ground of his own (that is, of human) sense, out of the necessity which we have mentioned, inasmuch as "better it is to marry than to burn?" In fact, when he turns to the second case, by saying, "But to the married I officially announce--not I, but the Lord"--he shows that those things which he had said above had not been (the dictates) of the Lord's authority, but of human judgment. When, however, he turns their minds back to continence, ("But I will you all so to be,") "I think, moreover," he says, "I too have the Spirit of God;" in order that, if he had granted any indulgence out of necessity, that, by the Holy Spirit's authority, he might recall. But John, too, when advising us that "we ought so to walk as the Lord withal did," [591] of course admonished us to walk as well in accordance with sanctity of the flesh (as in accordance with His example in other respects). Accordingly he says more manifestly: "And every (man) who hath this hope in Him maketh himself chaste, just as Himself withal is chaste." [592] For elsewhere, again, (we read): "Be ye holy, just as He withal was holy" [593] --in the flesh, namely. For of the Spirit he would not have said (that), inasmuch as the Spirit is without any external influence recognised as "holy," nor does He wait to be admonished to sanctity, which is His proper nature. But the flesh is taught sanctity; and that withal, in Christ, was holy. Therefore, if all these (considerations) obliterate the licence of marrying, whether we look into the condition on which the licence is granted, or the preference of continence which is imposed, why, after the apostles, could not the same Spirit, supervening for the purpose of conducting disciplehood [594] into "all truth" through the gradations of the times (according to what the preacher says, "A time to everything" [595] ), impose by this time a final bridle upon the flesh, no longer obliquely calling us away from marriage, but openly; since now more (than ever) "the time is become wound up," [596] --about 160 years having elapsed since then? Would you not spontaneously ponder (thus) in your own mind: "This discipline is old, shown beforehand, even at that early date, in the Lord's flesh and will, (and) successively thereafter in both the counsels and the examples of His apostles? Of old we were destined to this sanctity. Nothing of novelty is the Paraclete introducing. What He premonished, He is (now) definitively appointing; what He deferred, He is (now) exacting." And presently, by revolving these thoughts, you will easily persuade yourself that it was much more competent to the Paraclete to preach unity of marriage, who could withal have preached its annulling; and that it is more credible that He should have tempered what it would have become Him even to have abolished, if you understand what Christ's "will" is. Herein also you ought to recognise the Paraclete in His character of Comforter, in that He excuses your infirmity [597] from (the stringency of) an absolute continence. __________________________________________________________________ [585] See Matt. xix. 12. Comp. de. Pa., c. xiii.; de. Cult. Fem., l. ii. c. ix. [586] See 1 Cor. vii. 1, 7, 37, 40; and comp. de Ex. Cast., c. iv. [587] 1 Cor. vii. 29. [588] 1 Cor. vii. 32-34. [589] Comp. ad Ux., l. i. c. iii.; de Cult. Fem., l. ii. c. x. sub fin.; and de Ex. Cast., c. iii., which agrees nearly verbatim with what follows. [590] 1 Cor. vii. 7, only the Greek is thelo, not boulomai. [591] 1 John ii. 6. [592] 1 John iii. 3. [593] There is no such passage in any Epistle of St. John. There is one similar in 1 Pet. i. 15. [594] Disciplinam. [595] Eccles. iii. 1. [596] 1 Cor. vii. 29. [597] Comp. Rom. viii. 26. __________________________________________________________________ Chapter IV.--Waiving Allusion to the Paraclete, Tertullian Comes to the Consideration of the Ancient Scriptures, and Their Testimony on the Subject in Hand. Waiving, now, the mention of the Paraclete, as of some authority of our own, evolve we the common instruments of the primitive Scriptures. This very thing is demonstrable by us: that the rule of monogamy is neither novel nor strange, nay rather, is both ancient, and proper to Christians; so that you may be sensible that the Paraclete is rather its restitutor than institutor. As for what pertains to antiquity, what more ancient formal type can be brought forward, than the very original fount of the human race? One female did God fashion for the male, culling one rib of his, and (of course) (one) out of a plurality. But, moreover, in the introductory speech which preceded the work itself, He said, "It is not good for the man that he be alone; let us make an help-meet for him." For He would have said "helpers" if He had destined him to have more wives (than one). He added, too, a law concerning the future; if, that is, (the words) "And two shall be (made) into one flesh"--not three, nor more; else they would be no more "two" if (there were) more--were prophetically uttered. The law stood (firm). In short, the unity of marriage lasted to the very end in the case of the authors of our race; not because there were no other women, but because the reason why there were none was that the first-fruits of the race might not be contaminated by a double marriage. Otherwise, had God (so) willed, there could withal have been (others); at all events, he might have taken from the abundance of his own daughters--having no less an Eve (taken) out of his own bones and flesh--if piety had allowed it to be done. But where the first crime (is found) homicide, inaugurated in fratricide--no crime was so worthy of the second place as a double marriage. For it makes no difference whether a man have had two wives singly, or whether individuals (taken) at the same time have made two. The number of (the individuals) conjoined and separate is the same. Still, God's institution, after once for all suffering violence through Lamech, remained firm to the very end of that race. Second Lamech there arose none, in the way of being husband to two wives. What Scripture does not note, it denies. Other iniquities provoke the deluge: (iniquities) once for all avenged, whatever was their nature; not, however, "seventy-seven times," [598] which (is the vengeance which) double marriages have deserved. But again: the reformation of the second human race is traced from monogamy as its mother. Once more, "two (joined) into one flesh" undertake (the duty of) "growing and multiplying,"--Noah, (namely), and his wife, and their sons, in single marriage. [599] Even in the very animals monogamy is recognised, for fear that even beasts should be born of adultery. "Out of all beasts," said (God), [600] "out of all flesh, two shalt thou lead into the ark, that they may live with thee, male and female: they shall be (taken) from all flying animals according to (their) kind, and from all creepers of the earth according to their kind; two out of all shall enter unto thee, male and female." In the same formula, too, He orders sets of sevens, made up of pairs, to be gathered to him, consisting of male and female--one male and one female. [601] What more shall I say? Even unclean birds were not allowed to enter with two females each. __________________________________________________________________ [598] Septuagies septies. See Gen. iv. 19-24. [599] Comp. Gen. vii. 7 with 1 Pet. iii. 20 ad fin. [600] Comp. Gen. vi. 19, 20. [601] See Gen. vii. 3. __________________________________________________________________ Chapter V.--Connection of These Primeval Testimonies with Christ. Thus far for the testimony of things primordial, and the sanction of our origin, and the prejudgment of the divine institution, which of course is a law, not (merely) a memorial inasmuch as, if it was "so done from the beginning," we find ourselves directed to the beginning by Christ: just as, in the question of divorce, by saying that that had been permitted by Moses on account of their hard-heartedness but from the beginning it had not been so, He doubtless recalls to "the beginning" the (law of) the individuity of marriage. And accordingly, those whom God "from the beginning" conjoined, "two into one flesh," man shall not at the present day separate. [602] The apostle, too, writing to the Ephesians, says that God "had proposed in Himself, at the dispensation of the fulfilment of the times, to recall to the head" (that is, to the beginning) "things universal in Christ, which are above the heavens and above the earth in Him." [603] So, too, the two letters of Greece, the first and the last, the Lord assumes to Himself, as figures of the beginning and end! which concur in Himself: so that, just as Alpha rolls on till it reaches Omega, and again Omega rolls back till it reaches Alpha, in the same way He might show that in Himself is both the downward course of the beginning on to the end, and the backward course of the end up to the beginning; so that every economy, ending in Him through whom it began,--through the Word of God, that is, who was made flesh, [604] --may have an end correspondent to its beginning. And so truly in Christ are all things recalled to "the beginning," that even faith returns from circumcision to the integrity of that (original) flesh, as "it was from the beginning;" and freedom of meats and abstinence from blood alone, as "it was from the beginning;" and the individuality of marriage, as "it was from the beginning;" and the restriction of divorce, which was not "from the beginning;" and lastly, the whole man into Paradise, where he was "from the beginning." Why, then, ought He not to restore Adam thither at least as a monogamist, who cannot present him in so entire perfection as he was when dismissed thence? Accordingly, so far as pertains to the restitution of the beginning, the logic both of the dispensation you live under, and of your hope, exact this from you, that what was "from the beginning" (should be) in accordance with "the beginning;" which (beginning) you find counted in Adam, and recounted in Noah. Make your election, in which of the twain you account your "beginning." In both, the censorial power of monogamy claims you for itself. But again: if the beginning passes on to the end (as Alpha to Omega), as the end passes back to the beginning (as Omega to Alpha), and thus our origin is transferred to Christ, the animal to the spiritual--inasmuch as "(that was) not first which is spiritual, but (that) which (is) animal; then what (is) spiritual," [605] --let us, in like manner (as before), see whether you owe this very (same) thing to this second origin also: whether the last Adam also meet you in the selfsame form as the first; since the last Adam (that is, Christ) was entirely unwedded, as was even the first Adam before his exile. But, presenting to your weakness the gift of the example of His own flesh, the more perfect Adam--that is, Christ, more perfect on this account as well (as on others), that He was more entirely pure--stands before you, if you are willing (to copy Him), as a voluntary celibate in the flesh. If, however, you are unequal (to that perfection), He stands before you a monogamist in spirit, having one Church as His spouse, according to the figure of Adam and of Eve, which (figure) the apostle interprets of that great sacrament of Christ and the Church, (teaching that), through the spiritual, it was analogous to the carnal monogamy. You see, therefore, after what manner, renewing your origin even in Christ, you cannot trace down that (origin) without the profession of monogamy; unless, (that is), you be in flesh what He is in spirit; albeit withal, what He was in flesh, you equally ought to have been. __________________________________________________________________ [602] See Matt. xix. 6. [603] Eph. i. 9, 10. The Latin of Tertullian deserves careful comparison with the original Greek of St. Paul. [604] See John i. 1-14. [605] 1 Cor. xv. 46. __________________________________________________________________ Chapter VI.--The Case of Abraham, and Its Bearing on the Present Question. But let us proceed with our inquiry into some eminent chief fathers of our origin: for there are some to whom our monogamist parents Adam and Noah are not pleasing, nor perhaps Christ either. To Abraham, in fine, they appeal; prohibited though they are to acknowledge any other father than God. [606] Grant, now, that Abraham is our father; grant, too, that Paul is. "In the Gospel," says he, "I have begotten you." [607] Show yourself a son even of Abraham. For your origin in him, you must know, is not referable to every period of his life: there is a definite time at which he is your father. For if "faith" is the source whence we are reckoned to Abraham as his "sons" (as the apostle teaches, saying to the Galatians, "You know, consequently, that (they) who are of faith, these are sons of Abraham" [608] ), when did Abraham "believe God and it was accounted to him for righteousness?" I suppose when still in monogamy, since (he was) not yet in circumcision. But if afterwards he changed to either (opposite)--to digamy through cohabitation with his handmaid, and to circumcision through the seal of the testament--you cannot acknowledge him as your father except at that time when he "believed God," if it is true that it is according to faith that you are his son, not according to flesh. Else, if it be the later Abraham whom you follow as your father--that is, the digamist (Abraham)--receive him withal in his circumcision. If you reject his circumcision, it follows that you will refuse his digamy too. Two characters of his mutually diverse in two several ways, you will not be able to blend. His digamy began with circumcision, his monogamy with uncircumcision. [609] You receive digamy; admit circumcision too. You retain uncircumcision; you are bound to monogamy too. Moreover, so true is it that it is of the monogamist Abraham that you are the son, just as of the uncircumcised, that if you be circumcised you immediately cease to be his son, inasmuch as you will not be "of faith," but of the seal of a faith which had been justified in uncircumcision. You have the apostle: learn (of him), together with the Galatians. [610] In like manner, too, if you have involved yourself in digamy, you are not the son of that Abraham whose "faith" preceded in monogamy. For albeit it is subsequently that he is called "a father of many nations," [611] still it is of those (nations) who, as the fruit of the "faith" which precedes digamy, had to be accounted "sons of Abraham." [612] Thenceforward let matters see to themselves. Figures are one thing; laws another. Images are one thing; statutes another. Images pass away when fulfilled: statutes remain permanently to be fulfilled. Images prophesy: statutes govern. What that digamy of Abraham portends, the same apostle fully teaches, [613] the interpreter of each testament, just as he likewise lays it down that our "seed" is called in Isaac. [614] If you are "of the free woman," and belong to Isaac, he, at all events, maintained unity of marriage to the last. These accordingly, I suppose, are they in whom my origin is counted. All others I ignore. And if I glance around at their examples--(examples) of some David heaping up marriages for himself even through sanguinary means, of some Solomon rich in wives as well as in other riches--you are bidden to "follow the better things;" [615] and you have withal Joseph but once wedded, and on this score I venture to say better than his father; you have Moses, the intimate eye-witness of God; [616] you have Aaron the chief priest. The second Moses, also, of the second People, who led our representatives into the (possession of) the promise of God, in whom the Name (of Jesus) was first inaugurated, was no digamist. __________________________________________________________________ [606] See Matt. xxiii. 9. [607] 1 Cor. iv. 15, where it is dia tou euangeliou. [608] Gal. iii. 7. [609] This is an error. Comp. Gen. xvi. with Gen. xvii. [610] See Gal. iii. iv. and comp. Rom. iv. [611] See Gen. xvii. 5. [612] See Rom. iv. 11, 12, Gal. iii. 7; and comp. Matt. iii. 9; John viii. 39. [613] See Gal. iv. 21-31. [614] See vers. 28, 31. [615] See Ps. xxxvii. 27 (in LXX. xxxvi. 27); 1 Pet. iii. 11; 3 John 11. [616] Dei de proximo arbitrum. See Num. xii. 6-8; Deut. xxxiv. 10. __________________________________________________________________ Chapter VII.--From Patriarchal, Tertullian Comes to Legal, Precedents. After the ancient examples of the patriarchs, let us equally pass on to the ancient documents of the legal Scriptures, that we may treat in order of all our canon. And since there are some who sometimes assert that they have nothing to do with the law (which Christ has not dissolved, but fulfilled), [617] sometimes catch at such parts of the law as they choose; plainly do we too assert that the law has deceased in this sense, that its burdens--according to the sentence of the apostles--which not even the fathers were able to sustain, [618] have wholly ceased: such (parts), however, as relate to righteousness not only permanently remain reserved, but even amplified; in order, to be sure, that our righteousness may be able to redound above the righteousness of the scribes and of the Pharisees. [619] If "righteousness" must, of course chastity must too. If, then, forasmuch as there is in the law a precept that a man is to take in marriage the wife of his brother if he have died without children, [620] for the purpose of raising up seed to his brother; and this may happen repeatedly to the same person, according to that crafty question of the Sadducees; [621] men for that reason think that frequency of marriage is permitted in other cases as well: it will be their duty to understand first the reason of the precept itself; and thus they will come to know that that reason, now ceasing, is among those parts of the law which have been cancelled. Necessary it was that there should be a succession to the marriage of a brother if he died childless: first, because that ancient benediction, "Grow and multiply," [622] had still to run its course; secondly, because the sins of the fathers used to be exacted even from the sons; [623] thirdly, because eunuchs and barren persons used to be regarded as ignominious. And thus, for fear that such as had died childless, not from natural inability, but from being prematurely overtaken by death, should be judged equally accursed (with the other class); for this reason a vicarious and (so to say) posthumous offspring used to be supplied them. But (now), when the "extremity of the times" has cancelled (the command) "Grow and multiply," since the apostles (another command), "It remaineth, that both they who have wives so be as if they have not," because "the time is compressed;" [624] and "the sour grape" chewed by "the fathers" has ceased "to set the sons' teeth on edge," [625] for, "each one shall die in his own sin;" and "eunuchs" not only have lost ignominy, but have even deserved grace, being invited into "the kingdoms of the heavens:" [626] the law of succeeding to the wife of a brother being buried, its contrary has obtained--that of not succeeding to the wife of a brother. And thus, as we have said before, what has ceased to be valid, on the cessation of its reason, cannot furnish a ground of argument to another. Therefore a wife, when her husband is dead, will not marry; for if she marry, she will of course be marrying (his) brother: for "all we are brethren." [627] Again, the woman, if intending to marry, has to marry "in the Lord;" [628] that is, not to an heathen, but to a brother, inasmuch as even the ancient law forbids [629] marriage with members of another tribe. Since, moreover, even in Leviticus there is a caution, "Whoever shall have taken (his) brother's wife, (it) is uncleanness--turpitude; without children shall (he) die;" [630] beyond doubt, while the man is prohibited from marrying a second time, the woman is prohibited too, having no one to marry except a brother. In what way, then, an agreement shall be established between the apostle and the Law (which he is not impugning in its entirety), shall be shown when we shall have come to his own epistle. Meantime, so far as pertains to the law, the lines of argument drawn from it are more suitable for us (than for our opponents). In short, the same (law) prohibits priests from marrying a second time. The daughter also of a priest it bids, if widowed or repudiated, if she have had no seed, to return into her father's home and be nourished from his bread. [631] The reason why (it is said), "If she have had no seed," is not that if she have she may marry again--for how much more will she abstain from marrying if she have sons?--but that, if she have, she may be "nourished" by her son rather than by her father; in order that the son, too, may carry out the precept of God, "Honour father and mother." [632] Us, moreover, Jesus, the Father's Highest and Great Priest, [633] clothing us from His own store [634] --inasmuch as they "who are baptized in Christ [635] have put on Christ"--has made "priests to God His Father," [636] according to John. For the reason why He recalls that young man who was hastening to his father's obsequies, [637] is that He may show that we are called priests by Him; (priests) whom the Law used to forbid to be present at the sepulture of parents: [638] "Over every dead soul," it says, "the priest shall not enter, and over his own father and over his own mother he shall not be contaminated." "Does it follow that we too are bound to observe this prohibition?" No, of course. For our one Father, God, lives, and our mother, the Church; and neither are we dead who live to God, nor do we bury our dead, inasmuch as they too are living in Christ. At all events, priests we are called by Christ; debtors to monogamy, in accordance with the pristine Law of God, which prophesied at that time of us in its own priests. __________________________________________________________________ [617] See Matt. v. 17. [618] See Acts xv. 10. [619] See Matt. v. 20. [620] Deut. xxv. 5, 6. [621] See Matt. xxii. 23-33; Mark xii. 18-27; Luke xx. 26-38. Comp. ad Ux., l. i. [622] Gen. i. 28. Comp. de Ex. Cast., c. vi. [623] See Ex. xx. 5; and therefore there must be sons begotten from whom to exact them. [624] Comp. de Ex. Cast., c. vi. [625] See Jer. xxxi. 29, 30 (in LXX. xxxviii. 29, 30); Ezek. xviii. 1-4. [626] Matt. xix. 12, often quoted. [627] Matt. xxiii. 8. [628] 1 Cor. vii. 39. [629] "Adimit;" but the two mss. extant of this treatise read "admittit" =admits. [630] Lev. xx. 21, not exactly given. [631] Lev. xxii. 13, where there is no command to her to return, in the Eng. ver.: in the LXX. there is. [632] Ex. xx. 12 in brief. [633] Summus sacerdos et magnus patris. But Oehler notices a conjecture of Jos. Scaliger, "agnus patris," when we must unite "the High Priest and Lamb of the Father." [634] De suo. Comp. de Bapt., c. xvii., ad fin.; de Cult. Fem., l. i. c. v., l. ii. c. ix.; de Ex. Cast., c. iii. med.; and for the ref. see Rev. iii. 18. [635] Gal. iii. 27; where it is eis Christon, however. [636] See Rev. i. 6. [637] Matt. viii. 21, 22; Luke ix. 59, 60. [638] Lev. xxi. 11. __________________________________________________________________ Chapter VIII.--From the Law Tertullian Comes to the Gospel. He Begins with Examples Before Proceeding to Dogmas. Turning now to the law, which is properly ours--that is, to the Gospel--by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting "more than a prophet," [639] --him, namely, who has not only preached or personally pointed out, but even baptized Christ. For who was more worthily to perform the initiatory rite on the body of the Lord, than flesh similar in kind to that which conceived and gave birth to that (body)? And indeed it was a virgin, about to marry once for all after her delivery, who gave birth to Christ, in order that each title of sanctity might be fulfilled in Christ's parentage, by means of a mother who was both virgin, and wife of one husband. Again, when He is presented as an infant in the temple, who is it who receives Him into his hands? who is the first to recognise Him in spirit? A man "just and circumspect," and of course no digamist, (which is plain) even (from this consideration), lest (otherwise) Christ should presently be more worthily preached by a woman, an aged widow, and "the wife of one man;" who, living devoted to the temple, was (already) giving in her own person a sufficient token what sort of persons ought to be the adherents to the spiritual temple,--that is, the Church. Such eye-witnesses the Lord in infancy found; no different ones had He in adult age. Peter alone do I find--through (the mention of) his "mother-in-law" [640] ,--to have been married. Monogamist I am led to presume him by consideration of the Church, which, built upon him, [641] was destined to appoint every grade of her Order from monogamists. The rest, while I do not find them married, I must of necessity understand to have been either eunuchs or continent. Nor indeed, if, among the Greeks, in accordance with the carelessness of custom, women and wives are classed under a common name--however, there is a name proper to wives--shall we therefore so interpret Paul as if he demonstrates the apostles to have had wives? [642] For if he were disputing about marriages, as he does in the sequel, where the apostle could better have named some particular example, it would appear right for him to say, "For have we not the power of leading about wives, like the other apostles and Cephas?" But when he subjoins those (expressions) which show his abstinence from (insisting on) the supply of maintenance, saying, "For have we not the power of eating and drinking?" he does not demonstrate that "wives" were led about by the apostles, whom even such as have not still have the power of eating and drinking; but simply "women," who used to minister to them in the same way (as they did) when accompanying the Lord. [643] But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught, [644] what kind of (supposition) is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin--(but) not likewise to practise--sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?--first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's;" [645] while He associates with these (children) others who, after marriage, remained (or became) virgins;" [646] while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; [647] while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias [648] --the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" [649] ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," [650] sups once for all at a single marriage, [651] though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be. __________________________________________________________________ [639] See Matt. xi. 9; Luke vii. 26. [640] See Mark i. 29, 30. [641] See Matt. xvi. 13-19. Comp. de Pu., c. xxi. [642] See 1 Cor. ix. 1-5. [643] See Luke viii. 1-3; Matt. xxvii. 55, 56. [644] Matt. xxiii. 1-3. [645] See Matt. xviii. 1-4; xix. 13-15; Mark x. 13-15. [646] Alios post nuptias pueros. The reference seems to be to Matt. xix. 12. [647] See John iv. 16-18. [648] See Matt. xvii. 1-8; Mark ix. 2-9; Luke ix. 28-36. [649] See Luke i. 17. [650] See Matt. xi. 19; Luke vii. 34. [651] See John ii. 1-11. __________________________________________________________________ Chapter IX.--From Examples Tertullian Passes to Direct Dogmatic Teachings. He Begins with the Lord's Teaching. But grant that these argumentations may be thought to be forced and founded on conjectures, if no dogmatic teachings have stood parallel with them which the Lord uttered in treating of divorce, which, permitted formerly, He now prohibits, first because "from the beginning it was not so," like plurality of marriage; secondly, because "What God hath conjoined, man shall not separate," [652] --for fear, namely, that he contravene the Lord: for He alone shall "separate" who has "conjoined" (separate, moreover, not through the harshness of divorce, which (harshness) He censures and restrains, but through the debt of death) if, indeed, "one of two sparrows falleth not on the ground without the Father's will." [653] Therefore if those whom God has conjoined man shall not separate by divorce, it is equally congruous that those whom God has separated by death man is not to conjoin by marriage; the joining of the separation will be just as contrary to God's will as would have been the separation of the conjunction. So far as regards the non-destruction of the will of God, and the restruction of the law of "the beginning." But another reason, too, conspires; nay, not another, but (one) which imposed the law of "the beginning," and moved the will of God to prohibit divorce: the fact that (he) who shall have dismissed his wife, except on the ground of adultery, makes her commit adultery; and (he) who shall have married a (woman) dismissed by her husband, of course commits adultery. [654] A divorced woman cannot even marry legitimately; and if she commit any such act without the name of marriage, does it not fall under the category of adultery, in that adultery is crime in the way of marriage? Such is God's verdict, within straiter limits than men's, that universally, whether through marriage or promiscuously, the admission of a second man (to intercourse) is pronounced adultery by Him. For let us see what marriage is in the eye of God; and thus we shall learn what adultery equally is. Marriage is (this): when God joins "two into one flesh;" or else, finding (them already) joined in the same flesh, has given His seal to the conjunction. Adultery is (this): when, the two having been--in whatsoever way--disjoined, other--nay, rather alien--flesh is mingled (with either): flesh concerning which it cannot be affirmed, "This is flesh out of my flesh, and this bone out of my bones." [655] For this, once for all done and pronounced, as from the beginning, so now too, cannot apply to "other" flesh. Accordingly, it will be without cause that you will say that God wills not a divorced woman to be joined to another man "while her husband liveth," as if He do will it "when he is dead;" [656] whereas if she is not bound to him when dead, no more is she when living. "Alike when divorce dissevers marriage as when death does, she will not be bound to him by whom the binding medium has been broken off." To whom, then, will she be bound? In the eye of God, it matters nought whether she marry during her life or after his death. For it is not against him that she sins, but against herself. "Any sin which a man may have committed is external to the body; but (he) who commits adultery sins against his own body." But--as we have previously laid down above--whoever shall intermingle with himself "other" flesh, over and above that pristine flesh which God either conjoined into two or else found (already) conjoined, commits adultery. And the reason why He has abolished divorce, which "was not from the beginning," is, that He may strengthen that which "was from the beginning"--the permanent conjunction, (namely), of "two into one flesh:" for fear that necessity or opportunity for a third union of flesh may make an irruption (into His dominion); permitting divorce to no cause but one--if, (that is), the (evil) against which precaution is taken chance to have occurred beforehand. So true, moreover, is it that divorce "was not from the beginning," that among the Romans it is not till after the six hundredth year from the building of the city that this kind of "hard-heartedness" [657] is set down as having been committed. But they indulge in promiscuous adulteries, even without divorcing (their partners): to us, even if we do divorce them, even marriage will not be lawful. __________________________________________________________________ [652] See Matt. xix. 3-8, where, however, Tertullian's order is reversed. Comp. with this chapter, c. v. above. [653] See Matt. x. 29. Comp. de Ex. Cast., c. i. ad fin. [654] See Matt. v. 32. [655] Gen. ii. 23, in reversed order again. [656] Comp. Rom. vii. 1-3. [657] Comp. Matt. xix. 8; Mark x. 5. __________________________________________________________________ Chapter X.--St. Paul's Teaching on the Subject. From this point I see that we are challenged by an appeal to the apostle; for the more easy apprehension of whose meaning we must all the more earnestly inculcate (the assertion), that a woman is more bound when her husband is dead not to admit (to marriage) another husband. For let us reflect that divorce either is caused by discord, or else causes discord; whereas death is an event resulting from the law of God, not from an offence of man; and that it is a debt which all owe, even the unmarried. Therefore, if a divorced woman, who has been separated (from her husband) in soul as well as body, through discord, anger, hatred, and the causes of these--injury, or contumely, or whatsoever cause of complaint--is bound to a personal enemy, not to say a husband, how much more will one who, neither by her own nor her husband's fault, but by an event resulting from the Lord's law, has been--not separated from, but left behind by--her consort, be his, even when dead, to whom, even when dead, she owes (the debt of) concord? From him from whom she has heard no (word of) divorce she does not turn away; with him she is, to whom she has written no (document of) divorce; him whom she was unwilling to have lost, she retains. She has within her the licence of the mind, which represents to a man, in imaginary enjoyment, all things which he has not. In short, I ask the woman herself, "Tell me, sister, have you sent your husband before you (to his rest) in peace?" What will she answer? (Will she say), "In discord?" In that case she is the more bound to him with whom she has a cause (to plead) at the bar of God. She who is bound (to another) has not departed (from him). But (will she say), "In peace?" In that case, she must necessarily persevere in that (peace) with him whom she will no longer have the power to divorce; not that she would, even if she had been able to divorce him, have been marriageable. Indeed, she prays for his soul, and requests refreshment for him meanwhile, and fellowship (with him) in the first resurrection; and she offers (her sacrifice) on the anniversaries of his falling asleep. For, unless she does these deeds, she has in the true sense divorced him, so far as in her lies; and indeed the more iniquitously--inasmuch as (she did it) as far as was in her power--because she had no power (to do it); and with the more indignity, inasmuch as it is with more indignity if (her reason for doing it is) because he did not deserve it. Or else shall we, pray, cease to be after death, according to (the teaching of) some Epicurus, and not according to (that of) Christ? But if we believe the resurrection of the dead, of course we shall be bound to them with whom we are destined to rise, to render an account the one of the other. "But if in that age they will neither marry nor be given in marriage, but will be equal to angels,' [658] is not the fact that there will be no restitution of the conjugal relation a reason why we shall not be bound to our departed consorts?" Nay, but the more shall we be bound (to them), because we are destined to a better estate--destined (as we are) to rise to a spiritual consortship, to recognise as well our own selves as them who are ours. Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be re-formed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God--albeit the wages be various, [659] albeit there be "many mansions", in the house of the same Father [660] having laboured for the "one penny" [661] of the self-same hire, that is, of eternal life; in which (eternal life) God will still less separate them whom He has conjoined, than in this lesser life He forbids them to be separated. Since this is so, how will a woman have room for another husband, who is, even to futurity, in the possession of her own? (Moreover, we speak to each sex, even if our discourse address itself but to the one; inasmuch as one discipline is incumbent [on both].) She will have one in spirit, one in flesh. This will be adultery, the conscious affection of one woman for two men. If the one has been disjoined from her flesh, but remains in her heart--in that place where even cogitation without carnal contact achieves beforehand both adultery by concupiscence, and matrimony by volition--he is to this hour her husband, possessing the very thing which is the mean whereby he became so--her mind, namely, in which withal, if another shall find a habitation, this will be a crime. Besides, excluded he is not, if he has withdrawn from viler carnal commerce. A more honourable husband is he, in proportion as he is become more pure. __________________________________________________________________ [658] See Matt. xxii. 30; Mark xii. 25; Luke xx. 35, 36. [659] Comp. 1 Cor. iii. 8. [660] Comp. John xiv. 2. [661] Matt. xx. 1-16. __________________________________________________________________ Chapter XI.--Further Remarks Upon St. Paul's Teaching. Grant, now, that you marry "in the Lord," in accordance with the law and the apostle--if, notwithstanding, you care even about this--with what face do you request (the solemnizing of) a matrimony which is unlawful to those of whom you request it; of a monogamist bishop, of presbyters and deacons bound by the same solemn engagement, of widows whose Order you have in your own person refused? And they, plainly, will give husbands and wives as they would morsels of bread; for this is their rendering of "To every one who asketh thee thou shalt give!" [662] And they will join you together in a virgin church, the one betrothed of the one Christ! And you will pray for your husbands, the new and the old. Make your election, to which of the twain you will play the adulteress. I think, to both. But if you have any wisdom, be silent on behalf of the dead one. Let your silence be to him a divorce, already endorsed in the dotal gifts of another. In this way you will earn the new husband's favour, if you forget the old. You ought to take more pains to please him for whose sake you have not preferred to please God! Such (conduct) the Psychics will have it the apostle approved, or else totally failed to think about, when he wrote: "The woman is bound for such length of time as her husband liveth; but if he shall have died, she is free; whom she will let her marry, only in the Lord." [663] For it is out of this passage that they draw their defence of the licence of second marriage; nay, even of (marriages) to any amount, if of second (marriage): for that which has ceased to be once for all, is open to any and every number. But the sense in which the apostle did write will be apparent, if first an agreement be come to that he did not write it in the sense of which the Psychics avail themselves. Such an agreement, moreover, will be come to if one first recall to mind those (passages) which are diverse from the passage in question, when tried by the standard of doctrine, of volition, and of Paul's own discipline. For, if he permits second nuptials, which were not "from the beginning," how does he affirm that all things are being recollected to the beginning in Christ? [664] If he wills us to iterate conjugal connections, how does he maintain that "our seed is called" in the but once married Isaac as its author? How does he make monogamy the base of his disposition of the whole Ecclesiastical Order, if this rule does not antecedently hold good in the case of laics, from whose ranks the Ecclesiastical Order proceeds? [665] How does he call away from the enjoyment of marriage such as are still in the married position, saying that "the time is wound up," if he calls back again into marriage such as through death had escaped from marriage? If these (passages) are diverse from that one about which the present question is, it will be agreed (as we have said) that he did not write in that sense of which the Psychics avail themselves; inasmuch as it is easier (of belief) that that one passage should have some explanation agreeable with the others, than that an apostle should seem to have taught (principles) mutually diverse. That explanation we shall be able to discover in the subject-matter itself. What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, "with milk," not yet with the "solid food" [666] of stronger doctrine; inexperience so great, that that infancy of faith prevented them from yet knowing what they were to do in regard of carnal and sexual necessity. The very phases themselves of this (inexperience) are intelligible from (the apostle's) rescripts, when he says: [667] "But concerning these (things) which ye write; good it is for a man not to touch a woman; but, on account of fornications, let each one have his own wife." He shows that there were who, having been "apprehended by the faith" in (the state of) marriage, were apprehensive that it might not be lawful for them thenceforward to enjoy their marriage, because they had believed on the holy flesh of Christ. And yet it is "by way of allowance" that he makes the concession, "not by way of command;" that is, indulging, not enjoining, the practice. On the other hand, he "willed rather" that all should be what he himself was. Similarly, too, in sending a rescript on (the subject of) divorce, he demonstrates that some had been thinking over that also, chiefly because withal they did not suppose that they were to persevere, after faith, in heathen marriages. They sought counsel, further, "concerning virgins"--for "precept of the Lord" there was none--(and were told) that "it is good for a man if he so remain permanently;" ("so"), of course, as he may have been found by the faith. "Thou hast been bound to a wife, seek not loosing; thou hast been loosed from a wife, seek not a wife." "But if thou shalt have taken to (thyself) a wife, thou hast not sinned;" because to one who, before believing, had been "loosed from a wife," she will not be counted a second wife who, subsequently to believing, is the first: for it is from (the time of our) believing that our life itself dates its origin. But here he says that he "is sparing them;" else "pressure of the flesh" would shortly follow, in consequence of the straits of the times, which shunned the encumbrances of marriage: yea, rather solicitude must be felt about earning the Lord's favour than a husband's. And thus he recalls his permission. So, then, in the very same passage in which he definitely rules that "each one ought permanently to remain in that calling in which he shall be called;" adding, "A woman is bound so long as her husband liveth; but if he shall have fallen asleep, she is free: whom she shall wish let her marry, only in the Lord," he hence also demonstrates that such a woman is to be understood as has withal herself been "found" (by the faith) "loosed from a husband," similarly as the husband "loosed from a wife"--the "loosing" having taken place through death, of course, not through divorce; inasmuch as to the divorced he would grant no permission to marry, in the teeth of the primary precept. And so "a woman, if she shall have married, will not sin;" because he will not be reckoned a second husband who is, subsequently to her believing, the first, any more (than a wife thus taken will be counted a second wife). And so truly is this the case, that he therefore adds, "only in the Lord;" because the question in agitation was about her who had had a heathen (husband), and had believed subsequently to losing him: for fear, to wit, that she might presume herself able to marry a heathen even after believing; albeit not even this is an object of care to the Psychics. Let us plainly know that, in the Greek original, it does not stand in the form which (through the either crafty or simple alteration of two syllables) has gone out into common use, "But if her husband shall have fallen asleep," as if it were speaking of the future, and thereby seemed to pertain to her who has lost her husband when already in a believing state. If this indeed had been so, licence let loose without limit would have granted a (fresh) husband as often as one had been lost, without any such modesty in marrying as is congruous even to heathens. But even if it had been so, as if referring to future time, "If any (woman's) husband shall have died, even the future would just as much pertain to her whose husband shall die before she believed. Take it which way you will, provided you do not overturn the rest. For since these (other passages) agree to the sense (given above): "Thou hast been called (as) a slave; care not:" "Thou hast been called in uncircumcision; be not circumcised:" "Thou hast been called in circumcision; become not uncircumcised:" with which concurs, "Thou hast been bound to a wife; seek not loosing: thou hast been loosed from a wife; seek not a wife,"--manifest enough it is that these passages pertain to such as, finding themselves in a new and recent "calling," were consulting (the apostle) on the subject of those (circumstantial conditions) in which they had been "apprehended" by the faith. This will be the interpretation of that passage, to be examined as to whether it be congruous with the time and the occasion, and with the examples and arguments preceding as well as with the sentences and senses succeeding, and primarily with the individual advice and practice of the apostle himself: for nothing is so much to be guarded as (the care) that no one be found self-contradictory. __________________________________________________________________ [662] See Matt. v. 42; Luke vi. 30. Comp. de Bapt., c. xviii. [663] 1 Cor. vii. 39, not rendered with very strict accuracy. [664] See c. v. above. [665] See de Ex. Cast., c. vii. [666] Comp. 1 Cor. iii. 2 with Heb. v. 11-14. [667] 1 Cor. vii. 1, 2. __________________________________________________________________ Chapter XII.--The Explanation of the Passage Offered by the Psychics Considered. Listen, withal, to the very subtle argumentation on the contrary side. "So true is it," say (our opponents), "that the apostle has permitted the iteration of marriage, that it is only such as are in the Clerical Order that he has stringently bound to the yoke of monogamy. For that which he prescribes to certain (individuals) he does not prescribe to all." Does it then follow, too, that to bishops alone he does not prescribe what he does enjoin upon all; if what he does prescribe to bishops he does not enjoin upon all? or is it therefore to all because to bishops? and therefore to bishops because to all? For whence is it that the bishops and clergy come? Is it not from all? If all are not bound to monogamy, whence are monogamists (to be taken) into the clerical rank? Will some separate order of monogamists have to be instituted, from which to make selection for the clerical body? (No); but when we are extolling and inflating ourselves in opposition to the clergy, then "we are all one:" then "we are all priests, because He hath made us priests to (His) God and Father." When we are challenged to a thorough equalization with the sacerdotal discipline, we lay down the (priestly) fillets, and (still) are on a par! The question in hand (when the apostle was writing), was with reference to Ecclesiastical Orders--what son of men ought to be ordained. It was therefore fitting that all the form of the common discipline should be set forth on its fore-front, as an edict to be in a certain sense universally and carefully attended to, that the laity might the better know that they must themselves observe that order which was indispensable to their overseers; and that even the office of honour itself might not flatter itself in anything tending to licence, as if on the ground of privilege of position. The Holy Spirit foresaw that some would say, "All things are lawful to bishops;" just as that bishop of Utina of yours feared not even the Scantinian law. Why, how many digamists, too, preside in your churches; insulting the apostle, of course: at all events, not blushing when these passages are read under their presidency! Come, now, you who think that an exceptional law of monogamy is made with reference to bishops, abandon withal your remaining disciplinary titles, which, together with monogamy, are ascribed to bishops. [668] Refuse to be "irreprehensible, sober, of good morals, orderly, hospitable, easy to be taught;" nay, indeed, (be) "given to wine, prompt with the hand to strike, combative, money-loving, not ruling your house, nor caring for your children's discipline,"--no, nor "courting good renown even from strangers." For if bishops have a law of their own teaching monogamy, the other (characteristics) likewise, which will be the fitting concomitants of monogamy, will have been written (exclusively) for bishops. With laics, however, to whom monogamy is not suitable, the other (characteristics) also have nothing to do. (Thus), Psychic, you have (if you please) evaded the bonds of discipline in its entirety! Be consistent in prescribing, that "what is enjoined upon certain (individuals) is not enjoined upon all;" or else, if the other (characteristics) indeed are common, but monogamy is imposed upon bishops alone, (tell me), pray, whether they alone are to be pronounced Christians upon whom is conferred the entirety of discipline? __________________________________________________________________ [668] See 1 Tim. iii. 1-7; Tit. i. 6-9. __________________________________________________________________ Chapter XIII.--Further Objections from St. Paul Answered. "But again, writing to Timotheus, he wills the very young (women) to marry, bear children, act the housewife.'" [669] He is (here) directing (his speech) to such as he denotes above--"very young widows," who, after being, "apprehended" in widowhood, and (subsequently) wooed for some length of time, after they have had Christ in their affections, "wish to marry, having judgment, because they have rescinded the first faith,"--that (faith), to wit, by which they were "found" in widowhood, and, after professing it, do not persevere. For which reason he "wills" them to "marry," for fear of their subsequently rescinding the first faith of professed widowhood; not to sanction their marrying as often as ever they may refuse to persevere in a widowhood plied with temptation--nay, rather, spent in indulgence. "We read him withal writing to the Romans: But the woman who is under an husband, is bound to her husband (while) living; but if he shall have died, she has been emancipated from the law of the husband.' Doubtless, then, the husband living, she will be thought to commit adultery if she shall have been joined to a second husband. If, however, the husband shall have died, she has been freed from (his) law, (so) that she is not an adulteress if made (wife) to another husband." [670] But read the sequel as well in order that this sense, which flatters you, may evade (your grasp). "And so," he says, "my brethren, be ye too made dead to the law through the body of Christ, that ye may be made (subject) to a second,--to Him, namely, who hath risen from the dead, that we may bear fruit to God. For when we were in the flesh, the passions of sin, which (passions) used to be efficiently caused through the law, (wrought) in our members unto the bearing of fruit to death; but now we have been emancipated from the law, being dead (to that) in which we used to be held, [671] unto the serving of God in newness of spirit, and not in oldness of letter." Therefore, if he bids us "be made dead to the law through the body of Christ," (which is the Church, [672] which consists in the spirit of newness,) not "through the letter of oldness," (that is, of the law,)--taking you away from the law, which does not keep a wife, when her husband is dead, from becoming (wife) to another husband--he reduces you to (subjection to) the contrary condition, that you are not to marry when you have lost your husband; and in as far as you would not be accounted an adulteress if you became (wife) to a second husband after the death of your (first) husband, if you were still bound to act in (subjection to) the law, in so far as a result of the diversity of (your) condition, he does prejudge you (guilty) of adultery if, after the death of your husband, you do marry another: inasmuch as you have now been made dead to the law, it cannot be lawful for you, now that you have withdrawn from that (law) in the eye of which it was lawful for you. __________________________________________________________________ [669] 1 Tim. v. 14. [670] Rom. vii. 2, 3, not exactly rendered. [671] Comp. the marginal reading in the Eng. ver., Rom. vii. 6. [672] Comp. Eph. i. 23, and the references there. __________________________________________________________________ Chapter XIV.--Even If the Permission Had Been Given by St. Paul in the Sense Which the Psychics Allege, It Was Merely Like the Mosaic Permission of Divorce--A Condescension to Human Hard-Heartedness. Now, if the apostle had even absolutely permitted marriage when one's partner has been lost subsequently to (conversion to) the faith, he would have done (it), just as (he did) the other (actions) which he did adversely to the (strict) letter of his own rule, to suit the circumstances of the times: circumcising Timotheus [673] on account of "supposititious false brethren;" and leading certain "shaven men" into the temple [674] on account of the observant watchfulness of the Jews--he who chastises the Galatians when they desire to live in (observance of) the law. [675] But so did circumstances require him to "become all things to all, in order to gain all;" [676] "travailing in birth with them until Christ should be formed in them;" [677] and "cherishing, as it were a nurse," the little ones of faith, by teaching them some things "by way of indulgence, not by way of command"--for it is one thing to indulge, another to bid--permitting a temporary licence of re-marriage on account of the "weakness of the flesh," just as Moses of divorcing on account of "the hardness of the heart." And here, accordingly, we will render the supplement of this (his) meaning. For if Christ abrogated what Moses enjoined, because "from the beginning (it) was not so;" and (if)--this being so--Christ will not therefore be reputed to have come from some other Power; why may not the Paraclete, too, have abrogated an indulgence which Paul granted--because second marriage withal "was not from the beginning"--without deserving on this account to be regarded with suspicion, as if he were an alien spirit, provided only that the superinduction be worthy of God and of Christ? If it was worthy of God and of Christ to check "hard-heartedness" when the time (for its indulgence) was fully expired, why should it not be more worthy both of God and of Christ to shake off "infirmity of the flesh" when "the time" is already more "wound up?" If it is just that marriage be not severed, it is, of course, honourable too that it be not iterated. In short, in the estimation of the world, each is accounted a mark of good discipline: one under the name of concord; one, of modesty. "Hardness of heart" reigned till Christ's time; let "infirmity of the flesh" (be content to) have reigned till the time of the Paraclete. The New Law abrogated divorce--it had (somewhat) to abrogate; the New Prophecy (abrogates) second marriage, (which is) no less a divorce of the former (marriage). But the "hardness of heart" yielded to Christ more readily than the "infirmity of the flesh." The latter claims Paul in its own support more than the former Moses; if, indeed, it is claiming him in its support when it catches at his indulgence, (but) refuses his prescript--eluding his more deliberate opinions and his constant "wills," not suffering us to render to the apostle the (obedience) which he "prefers." And how long will this most shameless "infirmity" persevere in waging a war of extermination against the "better things?" The time for its indulgence was (the interval) until the Paraclete began His operations, to whose coming were deferred by the Lord (the things) which in His day "could not be endured;" which it is now no longer competent for any one to be unable to endure, seeing that He through whom the power of enduring is granted is not wanting. How long shall we allege "the flesh," because the Lord said, "the flesh is weak?" [678] But He has withal premised that "the Spirit is prompt," in order that the Spirit may vanquish the flesh--that the weak may yield to the stronger. For again He says, "Let him who is able to receive, receive (it);" [679] that is, let him who is not able go his way. That rich man did go his way who had not "received" the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion. [680] Nor will "harshness" be on this account imputed to Christ, the ground of the vicious action of each individual free-will. "Behold," saith He, "I have set before thee good and evil." [681] Choose that which is good: if you cannot, because you will not--for that you can if you will He has shown, because He has proposed each to your free-will--you ought to depart from Him whose will you do not. __________________________________________________________________ [673] Acts xvi. 3; see Gal. iii. iv. [674] Comp. Acts xxi. 20-26. [675] See Gal. iii. iv. [676] See 1 Cor. ix. 22. [677] Gal. iv. 19. [678] Matt. xxvi. 41. [679] Matt. xix. 12. [680] See Matt. xix. 16-26; Mark x. 17-27; Luke xviii. 18-27. [681] See Deut. xxx. 1, 15, 19, and xi. 26. See, too, de Ex. Cast., c. ii. __________________________________________________________________ Chapter XV.--Unfairness of Charging the Disciples of the New Prophecy with Harshness. The Charge Rather to Be Retorted Upon the Psychics. What harshness, therefore, is here on our part, if we renounce (communion with) such as do not the will of God? What heresy, if we judge second marriage, as being unlawful, akin to adultery? For what is adultery but unlawful marriage? The apostle sets a brand upon those who were wont entirely to forbid marriage, who were wont at the same time to lay an interdict on meats which God has created. [682] We, however, no more do away with marriage if we abjure its repetition, than we reprobate meats if we fast oftener (than others). It is one thing to do away with, another to regulate; it is one thing to lay down a law of not marrying, it is another to fix a limit to marrying. To speak plainly, if they who reproach us with harshness, or esteem heresy (to exist) in this (our) cause, foster the "infirmity of the flesh" to such a degree as to think it must have support accorded to it in frequency of marriage; why do they in another case neither accord it support nor foster it with indulgence--when, (namely), torments have reduced it to a denial (of the faith)? For, of course, that (infirmity) is more capable of excuse which has fallen in battle, than (that) which (has fallen) in the bed-chamber; (that) which has succumbed on the rack, than (that) which (has succumbed) on the bridal bed; (that) which has yielded to cruelty, than (that) which (has yielded) to appetite; that which has been overcome groaning, than (that) which (has been overcome) in heat. But the former they excommunicate, because it has not "endured unto the end:" [683] the latter they prop up, as if withal it has "endured unto the end." Propose (the question) why each has not "endured unto the end;" and you will find the cause of that (infirmity) to be more honourable which has been unable to sustain savagery, than (of that) which (has been unable to sustain) modesty. And yet not even a bloodwrung--not to say an immodest--defection does the "infirmity of the flesh" excuse! __________________________________________________________________ [682] See 1 Tim. iv. 1-3. [683] See Matt. xxiv. 13, and the references there. __________________________________________________________________ Chapter XVI.--Weakness of the Pleas Urged in Defence of Second Marriage. But I smile when (the plea of) "infirmity of the flesh" is advanced in opposition (to us: infirmity) which is (rather) to be called the height of strength. Iteration of marriage is an affair of strength: to rise again from the ease of continence to the works of the flesh, is (a thing requiring) substantial reins. Such "infirmity" is equal, to a third, and a fourth, and even (perhaps) a seventh marriage; as (being a thing) which increases its strength as often as its weakness; which will no longer have (the support of) an apostle's authority, but of some Hermogenes--wont to marry more women than he paints. For in him matter is abundant: whence he presumes that even the soul is material; and therefore much more (than other men) he has not the Spirit from God, being no longer even a Psychic, because even his psychic element is not derived from God's afflatus! What if a man allege "indigence," so as to profess that his flesh is openly prostituted, and given in marriage for the sake of maintenance; forgetting that there is to be no careful thought about food and clothing? [684] He has God (to look to), the Foster-father even of ravens, the Rearer even of flowers. What if he plead the loneliness of his home? as if one woman afforded company to a man ever on the eve of flight! He has, of course, a widow (at hand), whom it will be lawful for him to take. Not one such wife, but even a plurality, it is permitted to have. What if a man thinks on posterity, with thoughts like the eyes of Lot's wife; so that a man is to make the fact that from his former marriage he has had no children a reason for repeating marriage? A Christian, forsooth, will seek heirs, disinherited as he is from the entire world! He has "brethren;" he has the Church as his mother. The case is different if men believe that, at the bar of Christ as well (as of Rome), action is taken on the principle of the Julian laws; and imagine that the unmarried and childless cannot receive their portion in full, in accordance with the testament of God. Let such (as thus think), then, marry to the very end; that in this confusion of flesh they, like Sodom and Gomorrah, and the day of the deluge, may be overtaken by the fated final end of the world. A third saying let them add, "Let us eat, and drink, and marry, for to-morrow we shall die;" [685] not reflecting that the "woe" (denounced) "on such as are with child, and are giving suck," [686] will fall far more heavily and bitterly in the "universal shaking" [687] of the entire world [688] than it did in the devastation of one fraction of Judæa. Let them accumulate by their iterated marriages fruits right seasonable for the last times--breasts heaving, and wombs qualmish, and infants whimpering. Let them prepare for Antichrist (children) upon whom he may more passionately (than Pharaoh) spend his savagery. He will lead to them murderous midwives. [689] __________________________________________________________________ [684] See Matt. vi. 25-34. [685] See 1 Cor. xv. 32. [686] Matt. xxiv. 19; Luke xxi. 23. Comp. ad Ux., l. i. c. v. [687] Concussione. Comp. Hag. ii. 6, 7; Heb. xii. 26, 27. [688] Mundi. [689] Comp. Ex. i. 8-16. __________________________________________________________________ Chapter XVII.--Heathen Examples Cry Shame Upon This "Infirmity of the Flesh." [690] They will have plainly a specious privilege to plead before Christ--the everlasting "infirmity of the flesh!" But upon this (infirmity) will sit in judgment no longer an Isaac, our monogamist father; or a John, a noted voluntary celibate [691] of Christ's; or a Judith, daughter of Merari; or so many other examples of saints. Heathens are wont to be destined our judges. There will arise a queen of Carthage, and give sentence upon the Christians, who, refugee as she was, living on alien soil, and at that very time the originator of so mighty a state, whereas she ought unasked to have craved royal nuptials, yet, for fear she should experience a second marriage, preferred on the contrary rather to "burn" than to "marry." Her assessor will be the Roman matron who, having--albeit it was through noctural violence, nevertheless--known another man, washed away with blood the stain of her flesh, that she might avenge upon her own person (the honour of) monogamy. There have been, too, who preferred to die for their husbands rather than marry after their husbands' death. To idols, at all events, both monogamy and widowhood serve as apparitors. On Fortuna Muliebris, as on Mother Matuta, none but a once wedded woman hangs the wreath. Once for all do the Pontifex Maximus and the wife of a Flamen marry. The priestesses of Ceres, even during the lifetime and with the consent of their husbands, are widowed by amicable separation. There are, too, who may judge us on the ground of absolute continence: the virgins of Vesta, and of the Achaian Juno, and of the Scythian Diana, and of the Pythian Apollo. On the ground of continence the priests likewise of the famous Egyptian bull will judge the "infirmity" of Christians. Blush, O flesh, who hast "put on" [692] Christ! Suffice it thee once for all to marry, whereto "from the beginning" thou wast created, whereto by "the end" thou art being recalled! Return at least to the former Adam, if to the last thou canst not! Once for all did he taste of the tree; once for all felt concupiscence; once for all veiled his shame; once for all blushed in the presence of God; once for all concealed his guilty hue; once for all was exiled from the paradise of holiness; [693] once for all thenceforward married. If you were "in him," [694] you have your norm; if you have passed over "into Christ," [695] you will be bound to be (yet) better. Exhibit (to us) a third Adam, and him a digamist; and then you will be able to be what, between the two, you cannot. __________________________________________________________________ [690] Spado. [691] Comp. ad Ux., l. i. cc. vi. vii.; and de Ex. Cast., c. xiii. [692] See Rom. xiii. 14; Gal. iii. 27. [693] Or "chastity." [694] Comp. 1 Cor. xv. 22, en to 'Adam. [695] See Rom. vi. 3. __________________________________________________________________ Elucidations. ------------------------ I. (About 160 years having elapsed, pp. 59, 61.) If the First Epistle to the Corinthians was written a.d. 57, and if our author speaks with designed precision, and not in round numbers, the date of this treatise should be a.d. 217--a date which I should prefer to accept. Bishop Kaye, [696] however, instances capp. 7 and 9 in the Ad Nationes as proving his disposition to give his numbers in loose rhetoric, and not with arithmetical accuracy. Pamelius, on the other hand, gives a.d. 213. On the general subject Kaye bids us read cap. 3, with cap. 14, to grasp the argument of our enthusiast. [697] In few words, our author holds that St. Paul condescends to human infirmity in permitting any marriage whatever, pointing to a better way. [698] The apostle himself says, "The time is short;" but a hundred and sixty years have passed since then, and why may not the Spirit of truth and righteousness now, after so long a time, be given to animate the adult Church to that which is pronounced the better way in Scripture itself? Our author seems struggling here, according to my view, with his own rule of prescription. He would free the doctrine from the charge of novelty by pointing it out in the Scripture of a hundred and sixty years before. But how instinctively the Church ruled against this sophistry, condemning in advance that whole system of "development" which a modern Tertullian defends on grounds quite as specious, under a Montanistic subjection that makes a Priscilla of the Roman pontiff. Let me commend the reader to the remarks upon Tertullian of the "judicious Hooker," in book ii. capp. v. 5, 6; also book iv. cap. vii. 4, 5, and elsewhere. II. (Abrogated indulgence (comp. capp. 2 and 3), p. 70.) Poor Tertullian is at war with himself in all the works which he indites against Catholic orthodoxy. In the tract De Exhort. Castitatis he gives one construction to 1 Cor. ix. 5, which in this he explains away; [699] and now he patches up his conclusion by referring to his Montanistic "Paraclete." In fighting Marcion, how thoroughly he agrees with Clement of Alexandria as to the sanctity of marriage. In the second epistle to his wife, how beautiful his tribute to the married state, blessed by the Church, and enjoyed in chastity. But here [700] how fanatically he would make out that marriage is but tolerated adultery! From Tertullian himself we may prove the marriage of the clergy, and that (de Exhort. Cast., last chapter) abstinence was voluntary and exceptional, however praiseworthy. Also, if he here urges that (cap. 12) even laymen should abstain from second marriages, he allows the liberty of the clergy to marry once. He admits St. Peter's marriage. Eusebius proves the marriage of St. Jude. Concerning "the grave dignity" of a single marriage, we may concede that Tertullian proves his point, but no further. In England the principles of the Monogamia were revived by the eccentric Whiston (circa a.d. 1750), and attracted considerable attention among the orthodox,--a fact pleasantly satirized by Goldsmith in his Vicar of Wakefield. On the general subject comp. Chrysost., tom. iii. p. 226: "Laus Maximi, et quales ducendæ sint uxores." __________________________________________________________________ [696] P. 40, Kaye's Tertullian. [697] P. 24, Kaye's Tertullian. [698] Comp. Bacon, Essays, No. viii., Of Marriage and Single Life. [699] Comp. Ex. Cast., cap. viii. p. 55, supra, with the Monogam., cap. viii. p. 65, supra. [700] Comp. Apparel of Women, ii. cap. ix. p. 23, supra. __________________________________________________________________ tertullian modesty anf04 tertullian-modesty On Modesty /ccel/schaff/anf04.iii.viii.html __________________________________________________________________ On Modesty __________________________________________________________________ VII. On Modesty. [701] [Translated by the Rev. S. Thelwall.] ------------------------ Modesty, the flower of manners, the honour of our bodies, the grace of the sexes, the integrity of the blood, the guarantee of our race, the basis of sanctity, the pre-indication of every good disposition; rare though it is, and not easily perfected, and scarce ever retained in perpetuity, will yet up to a certain point linger in the world, if nature shall have laid the preliminary groundwork of it, discipline persuaded to it, censorial rigour curbed its excesses--on the hypothesis, that is, that every mental good quality is the result either of birth, or else of training, or else of external compulsion. But as the conquering power of things evil is on the increase--which is the characteristic of the last times [702] --things good are now not allowed either to be born, so corrupted are the seminal principles; or to be trained, so deserted are studies; nor to be enforced, so disarmed are the laws. In fact, (the modesty) of which we are now beginning (to treat) is by this time grown so obsolete, that it is not the abjuration but the moderation of the appetites which modesty is believed to be; and he is held to be chaste enough who has not been too chaste. But let the world's [703] modesty see to itself, together with the world [704] itself: together with its inherent nature, if it was wont to originate in birth; its study, if in training; its servitude, if in compulsion: except that it had been even more unhappy if it had remained only to prove fruitless, in that it had not been in God's household that its activities had been exercised. I should prefer no good to a vain good: what profits it that that should exist whose existence profits not? It is our own good things whose position is now sinking; it is the system of Christian modesty which is being shaken to its foundation--(Christian modesty), which derives its all from heaven; its nature, "through the laver of regeneration;" [705] its discipline, through the instrumentality of preaching; its censorial rigour, through the judgments which each Testament exhibits; and is subject to a more constant external compulsion, arising from the apprehension or the desire of the eternal fire or kingdom. [706] In opposition to this (modesty), could I not have acted the dissembler? I hear that there has even been an edict set forth, and a peremptory one too. The Pontifex Maximus [707] --that is, the bishop of bishops [708] --issues an edict: "I remit, to such as have discharged (the requirements of) repentance, the sins both of adultery and of fornication." O edict, on which cannot be inscribed, "Good deed!" And where shall this liberality be posted up? On the very spot, I suppose, on the very gates of the sensual appetites, beneath the very titles of the sensual appetites. There is the place for promulgating such repentance, where the delinquency itself shall haunt. There is the place to read the pardon, where entrance shall be made under the hope thereof. But it is in the church that this (edict) is read, and in the church that it is pronounced; and (the church) is a virgin! Far, far from Christ's betrothed be such a proclamation! She, the true, the modest, the saintly, shall be free from stain even of her ears. She has none to whom to make such a promise; and if she have had, she does not make it; since even the earthly temple of God can sooner have been called by the Lord a "den of robbers," [709] than of adulterers and fornicators. This too, therefore, shall be a count in my indictment against the Psychics; against the fellowship of sentiment also which I myself formerly maintained with them; in order that they may the more cast this in my teeth for a mark of fickleness. Repudiation of fellowship is never a pre-indication of sin. As if it were not easier to err with the majority, when it is in the company of the few that truth is loved! But, however, a profitable fickleness shall no more be a disgrace to me, than I should wish a hurtful one to be an ornament. I blush not at an error which I have ceased to hold, because I am delighted at having ceased to hold it, because I recognise myself to be better and more modest. No one blushes at his own improvement. Even in Christ, knowledge had its stages of growth; [710] through which stages the apostle, too, passed. "When I was a child," he says, "as a child I spake, as a child I understood; but when I became a man, those (things) which had been the child's I abandoned:" [711] so truly did he turn away from his early opinions: nor did he sin by becoming an emulator not of ancestral but of Christian traditions, [712] wishing even the precision of them who advised the retention of circumcision. [713] And would that the same fate might befall those, too, who obtruncate the pure and true integrity of the flesh; amputating not the extremest superficies, but the inmost image of modesty itself, while they promise pardon to adulterers and fornicators, in the teeth of the primary discipline of the Christian Name; a discipline to which heathendom itself bears such emphatic witness, that it strives to punish that discipline in the persons of our females rather by defilements of the flesh than tortures; wishing to wrest from them that which they hold dearer than life! But now this glory is being extinguished, and that by means of those who ought with all the more constancy to refuse concession of any pardon to defilements of this kind, that they make the fear of succumbing to adultery and fornication their reason for marrying as often as they please--since "better it is to marry than to burn." [714] No doubt it is for continence sake that incontinence is necessary--the "burning" will be extinguished by "fires!" Why, then, do they withal grant indulgence, under the name of repentance, to crimes for which they furnish remedies by their law of multinuptialism? For remedies will be idle while crimes are indulged, and crimes will remain if remedies are idle. And so, either way, they trifle with solicitude and negligence; by taking emptiest precaution against (crimes) to which they grant quarter, and granting absurdest quarter to (crimes) against which they take precaution: whereas either precaution is not to be taken where quarter is given, or quarter not given where precaution is taken; for they take precaution, as if they were unwilling that something should be committed; but grant indulgence, as if they were willing it should be committed: whereas, if they be unwilling it should be committed, they ought not to grant indulgence; if they be willing to grant indulgence, they ought not to take precaution. For, again, adultery and fornication will not be ranked at the same time among the moderate and among the greatest sins, so that each course may be equally open with regard to them--the solicitude which takes precaution, and the security which grants indulgence. But since they are such as to hold the culminating place among crimes, there is no room at once for their indulgence as if they were moderate, and for their precaution as if they were greatest. But by us precaution is thus also taken against the greatest, or, (if you will), highest (crimes, viz.,) in that it is not permitted, after believing, to know even a second marriage, differentiated though it be, to be sure, from the work of adultery and fornication by the nuptial and dotal tablets: and accordingly, with the utmost strictness, we excommunicate digamists, as bringing infamy upon the Paraclete by the irregularity of their discipline. The self-same liminal limit we fix for adulterers also and fornicators; dooming them to pour forth tears barren of peace, and to regain from the Church no ampler return than the publication of their disgrace. __________________________________________________________________ [701] [Written not earlier than a.d. 208; probably very much later. See Bp. Kaye's very important remarks on this treatise, p. 224.] [702] Comp. 2 Tim. iii. 1-5; Matt. xxiv. 12. [703] Sæculi. [704] Sæculo. [705] Tit. iii. 5. [706] Comp. Matt. xxv. 46. [707] [This is irony; a heathen epithet applied to Victor (or his successor), ironically, because he seemed ambitious of superiority over other bishops.] [708] Zephyrinus (de Genoude): Zephyrinus or (his predecessor) Victor. J. B. Lightfoot, Ep. ad Phil., 221, 222, ed. 1, 1868. [See also Robertson, Ch. Hist., p. 121. S.] [709] Matt. xxi. 13; Mark xi. 17; Luke xix. 46; Jer. vii. 11. [710] See Luke ii. 52. [711] 1 Cor. xiii. 11, one clause omitted. [712] Comp. Gal. i. 14 with 2 Thess. ii. 15. [713] See Gal. v. 12. [714] 1 Cor. vii. 9, repeatedly quoted. __________________________________________________________________ Chapter II.--God Just as Well as Merciful; Accordingly, Mercy Must Not Be Indiscriminate. "But," say they, "God is good,' and most good,' [715] and pitiful-hearted,' and a pitier,' and abundant in pitiful-heartedness,' [716] which He holds dearer than all sacrifice,' [717] not thinking the sinner's death of so much worth as his repentance', [718] a Saviour of all men, most of all of believers.' [719] And so it will be becoming for the sons of God' [720] too to be pitiful-hearted' [721] and peacemakers;' [722] giving in their turn just as Christ withal hath given to us;' [723] not judging, that we be not judged.' [724] For to his own lord a man standeth or falleth; who art thou, to judge another's servant?' [725] Remit, and remission shall be made to thee.'" [726] Such and so great futilities of theirs wherewith they flatter God and pander to themselves, effeminating rather than invigorating discipline, with how cogent and contrary (arguments) are we for our part able to rebut,--(arguments) which set before us warningly the "severity" [727] of God, and provoke our own constancy? Because, albeit God is by nature good, still He is "just" [728] too. For, from the nature of the case, just as He knows how to "heal," so does He withal know how to "smite;" [729] "making peace," but withal "creating evils;" [730] preferring repentance, but withal commanding Jeremiah not to pray for the aversion of ills on behalf of the sinful People,--"since, if they shall have fasted," saith He, "I will not listen to their entreaty." [731] And again: "And pray not thou unto (me) on behalf of the People, and request not on their behalf in prayer and supplication, since I will not listen to (them) in the time wherein they shall have invoked me, in the time of their affliction." [732] And further, above, the same preferrer of mercy above sacrifice (says): "And pray not thou unto (me) on behalf of this People, and request not that they may obtain mercy, and approach not on their behalf unto me, since I will not listen to (them)" [733] --of course when they sue for mercy, when out of repentance they weep and fast, and when they offer their self-affliction to God. For God is "jealous," [734] and is One who is not contemptuously derided [735] --derided, namely, by such as flatter His goodness--and who, albeit "patient," [736] yet threatens, through Isaiah, an end of (His) patience. "I have held my peace; shall I withal always hold my peace and endure? I have been quiet as (a woman) in birth-throes; I will arise, and will make (them) to grow arid." [737] For "a fire shall proceed before His face, and shall utterly burn His enemies;" [738] striking down not the body only, but the souls too, into hell. [739] Besides, the Lord Himself demonstrates the manner in which He threatens such as judge: "For with what judgment ye judge, judgment shall be given on you." [740] Thus He has not prohibited judging, but taught (how to do it). Whence the apostle withal judges, and that in a case of fornication, [741] that "such a man must be surrendered to Satan for the destruction of the flesh;" [742] chiding them likewise because "brethren" were not "judged at the bar of the saints:" [743] for he goes on and says, "To what (purpose is it) for me to judge those who are without?" "But you remit, in order that remission may be granted you by God." The sins which are (thus) cleansed are such as a man may have committed against his brother, not against God. We profess, in short, in our prayer, that we will grant remission to our debtors; [744] but it is not becoming to distend further, on the ground of the authority of such Scriptures, the cable of contention with alternate pull into diverse directions; so that one (Scripture) may seem to draw tight, another to relax, the reins of discipline--in uncertainty, as it were,--and the latter to debase the remedial aid of repentance through lenity, the former to refuse it through austerity. Further: the authority of Scripture will stand within its own limits, without reciprocal opposition. The remedial aid of repentance is determined by its own conditions, without unlimited concession; and the causes of it themselves are anteriorly distinguished without confusion in the proposition. We agree that the causes of repentance are sins. These we divide into two issues: some will be remissible, some irremissible: in accordance wherewith it will be doubtful to no one that some deserve chastisement, some condemnation. Every sin is dischargeable either by pardon or else by penalty: by pardon as the result of chastisement, by penalty as the result of condemnation. Touching this difference, we have not only already premised certain antithetical passages of the Scriptures, on one hand retaining, on the other remitting, sins; [745] but John, too, will teach us: "If any knoweth his brother to be sinning a sin not unto death, he shall request, and life shall be given to him;" because he is not "sinning unto death," this will be remissible. "(There) is a sin unto death; not for this do I say that any is to request" [746] --this will be irremissible. So, where there is the efficacious power of "making request," there likewise is that of remission: where there is no (efficacious power) of "making request," there equally is none of remission either. According to this difference of sins, the condition of repentance also is discriminated. There will be a condition which may possibly obtain pardon,--in the case, namely, of a remissible sin: there will be a condition which can by no means obtain it,--in the case, namely, of an irremissible sin. And it remains to examine specially, with regard to the position of adultery and fornication, to which class of sins they ought to be assigned. __________________________________________________________________ [715] See Matt. xix. 17; Mark x. 18; Luke xviii. 19. [716] See Ex. xxxiv. 6, 7. [717] Hos. vi. 6; Mic. vi. 8; Matt. ix. 13; xii. 7. [718] Ezek. xviii. 23, 32; xxxiii. 11. [719] 1 Tim. iv. 10. [720] 1 John iii. 1, 2. [721] Luke vi. 36. [722] Matt. v. 9. [723] Comp. Matt. x. 8; but the reference seems to be to Eph. iv. 32, where the Vulgate reads almost as Tertullian does, "donantes invicem, sicut et Deus in Christo donavit vobis." [724] Matt. vii. 1; Luke vi. 37. [725] Comp. Rom. xiv. 4. [726] Comp. Luke vi. 37. [727] See Rom. xi. 22. [728] Comp. Isa. xlv. 21; Rom. iii. 26. [729] Comp. Job v. 18; Deut. xxxii. 39. [730] Isa. xlv. 7. [731] Jer. xiv. 11, 12; vii. 16; xi. 14. [732] Jer. xi. 14. [733] Jer. vii. 16. [734] Comp. Ex. xx. 5; xxxiv. 14; Deut. iv. 24; v. 9; vi. 15; Josh. xxiv. 19; Nahum i. 2. [735] Gal. vi. 7. [736] Comp. Rom. xv. 5; Ps. vii. 12 (in LXX.). [737] Isa. xlii. 14. [738] Comp. Ps. xcvii. 3. [739] Comp. Matt. x. 28; Luke xii. 4, 5. [740] Matt. vii. 2; Luke vi. 37. [741] Or rather incest, as appears by 1 Cor. v. 1. [742] 1 Cor. v. 5. [743] See 1 Cor. vi. 1-6; v. 12. [744] Luke xi. 4. [745] Comp. John xx. 23. [746] 1 John v. 16, not quite verbatim. __________________________________________________________________ Chapter III.--An Objection Anticipated Before the Discussion Above Promised is Commenced. But before doing this, I will make short work with an answer which meets us from the opposite side, in reference to that species of repentance which we are just defining as being without pardon. "Why, if," say they, "there is a repentance which lacks pardon, it immediately follows that such repentance must withal be wholly unpractised by you. For nothing is to be done in vain. Now repentance will be practised in vain, if it is without pardon. But all repentance is to be practised. Therefore let (us allow that) all obtains pardon, that it may not be practised in vain; because it will not be to be practised, if it be practised in vain. Now, in vain it is practised, if it shall lack pardon." Justly, then, do they allege (this argument) against us; since they have usurpingly kept in their own power the fruit of this as of other repentance--that is, pardon; for, so far as they are concerned, at whose hands (repentance) obtains man's peace, (it is in vain). As regards us, however, who remember that the Lord alone concedes (the pardon of) sins, (and of course of mortal ones,) it will not be practised in vain. For (the repentance) being referred back to the Lord, and thenceforward lying prostrate before Him, will by this very fact the rather avail to win pardon, that it gains it by entreaty from God alone, that it believes not that man's peace is adequate to its guilt, that as far as regards the Church it prefers the blush of shame to the privilege of communion. For before her doors it stands, and by the example of its own stigma admonishes all others, and calls at the same time to its own aid the brethren's tears, and returns with an even richer merchandise--their compassion, namely--than their communion. And if it reaps not the harvest of peace here, yet it sows the seed of it with the Lord; nor does it lose, but prepares, its fruit. It will not fail of emolument if it do not fail in duty. Thus, neither is such repentance vain, nor such discipline harsh. Both honour God. The former, by laying no flattering unction to itself, will more readily win success; the latter, by assuming nothing to itself, will more fully aid. __________________________________________________________________ Chapter IV.--Adultery and Fornication Synonymous. Having defined the distinction (between the kinds) of repentance, we are by this time, then, able to return to the assessment of the sins--whether they be such as can obtain pardon at the hand of men. In the first place, (as for the fact) that we call adultery likewise fornication, usage requires (us so to do). "Faith," withal, has a familiar acquaintance with sundry appellations. So, in every one of our little works, we carefully guard usage. Besides, if I shall say "adulterium," and if "stuprum," the indictment of contamination of the flesh will be one and the same. For it makes no difference whether a man assault another's bride or widow, provided it be not his own "female;" just as there is no difference made by places--whether it be in chambers or in towers that modesty is massacred. Every homicide, even outside a wood, is banditry. So, too, whoever enjoys any other than nuptial intercourse, in whatever place, and in the person of whatever woman, makes himself guilty of adultery and fornication. Accordingly, among us, secret connections as well--connections, that is, not first professed in presence of the Church--run risk of being judged akin to adultery and fornication; nor must we let them, if thereafter woven together by the covering of marriage, elude the charge. But all the other frenzies of passions--impious both toward the bodies and toward the sexes--beyond the laws of nature, we banish not only from the threshold, but from all shelter of the Church, because they are not sins, but monstrosities. __________________________________________________________________ Chapter V.--Of the Prohibition of Adultery in the Decalogue. Of how deep guilt, then, adultery--which is likewise a matter of fornication, in accordance with its criminal function--is to be accounted, the Law of God first comes to hand to show us; if it is true, (as it is), that after interdicting the superstitious service of alien gods, and the making of idols themselves, after commending (to religious observance) the veneration of the Sabbath, after commanding a religious regard toward parents second (only to that) toward God, (that Law) laid, as the next substratum in strengthening and fortifying such counts, no other precept than "Thou shalt not commit adultery." For after spiritual chastity and sanctity followed corporeal integrity. And this (the Law) accordingly fortified, by immediately prohibiting its foe, adultery. Understand, consequently, what kind of sin (that must be), the repression of which (the Law) ordained next to (that of) idolatry. Nothing that is a second is remote from the first; nothing is so close to the first as the second. That which results from the first is (in a sense) another first. And so adultery is bordering on idolatry. For idolatry withal, often cast as a reproach upon the People under the name of adultery and fornication, will be alike conjoined therewith in fate as in following--will be alike co-heir therewith in condemnation as in co-ordination. Yet further: premising "Thou shalt not commit adultery," (the Law) adjoins, "Thou shalt not kill." It honoured adultery, of course, to which it gives the precedence over murder, in the very fore-front of the most holy law, among the primary counts of the celestial edict, marking it with the inscription of the very principal sins. From its place you may discern the measure, from its rank the station, from its neighbourhood the merit, of each thing. Even evil has a dignity, consisting in being stationed at the summit, or else in the centre, of the superlatively bad. I behold a certain pomp and circumstance of adultery: on the one side, Idolatry goes before and leads the way; on the other, Murder follows in company. Worthily, without doubt, has she taken her seat between the two most conspicuous eminences of misdeeds, and has completely filled the vacant space, as it were, in their midst, with an equal majesty of crime. Enclosed by such flanks, encircled and supported by such ribs, who shall dislocate her from the corporate mass of coherencies, from the bond of neighbour crimes, from the embrace of kindred wickednesses, so as to set apart her alone for the enjoyment of repentance? Will not on one side Idolatry, on the other Murder, detain her, and (if they have any voice) reclaim: "This is our wedge, this our compacting power? By (the standard of) Idolatry we are measured; by her disjunctive intervention we are conjoined; to her, outjutting from our midst, we are united; the Divine Scripture has made us concorporate; the very letters are our glue; herself can no longer exist without us. Many and many a time do I, Idolatry, subminister occasion to Adultery; witness my groves and my mounts, and the living waters, and the very temples in cities, what mighty agents we are for overthrowing modesty.' I also, Murder, sometimes exert myself on behalf of Adultery. To omit tragedies, witness nowadays the poisoners, witness the magicians, how many seductions I avenge, how many rivalries I revenge; how many guards, how many informers, how many accomplices, I make away with. Witness the midwives likewise, how many adulterous conceptions are slaughtered.' Even among Christians there is no adultery without us. Wherever the business of the unclean spirit is, there are idolatries; wherever a man, by being polluted, is slain, there too is murder. Therefore the remedial aids of repentance will not be suitable to them, or else they will likewise be to us. We either detain Adultery, or else follow her." These words the sins themselves do speak. If the sins are deficient in speech, hard by (the door of the church) stands an idolater, hard by stands a murderer; in their midst stands, too, an adulterer. Alike, as the duty of repentance bids, they sit in sackcloth and bristle in ashes; with the self-same weeping they groan; with the selfsame prayers they make their circuits; with the self-same knees they supplicate; the self-same mother they invoke. What doest thou, gentlest and humanest Discipline? Either to all these will it be thy duty so to be, for "blessed are the peacemakers;" [747] or else, if not to all, it will be thy duty to range thyself on our side. Dost thou once for all condemn the idolater and the murderer, but take the adulterer out from their midst?--(the adulterer), the successor of the idolater, the predecessor of the murderer, the colleague of each? It is "an accepting of person:" [748] the more pitiable repentances thou hast left (unpitied) behind! __________________________________________________________________ [747] Matt. v. 9. [748] Job xxxii. 21; Lev. xix. 15, and the references there. __________________________________________________________________ Chapter VI.--Examples of Such Offences Under the Old Dispensation No Pattern for the Disciples of the New. But Even the Old Has Examples of Vengeance Upon Such Offences. Plainly, if you show by what patronages of heavenly precedents and precepts it is that you open to adultery alone--and therein to fornication also--the gate of repentance, at this very line our hostile encounter will forthwith cross swords. Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, [749] not to look backwards: [750] for "the old things are passed away," [751] according to Isaiah; and "a renewing hath been renewed," [752] according to Jeremiah; and "forgetful of former things, we are reaching forward," [753] according to the apostle; and "the law and the prophets (were) until John," [754] according to the Lord. For even if we are just now beginning with the Law in demonstrating (the nature of) adultery, it is justly with that phase of the law which Christ has "not dissolved, but fulfilled." [755] For it is the "burdens" of the law which were "until John," not the remedial virtues. It is the "yokes" of "works" that have been rejected, not those of disciplines. [756] "Liberty in Christ" [757] has done no injury to innocence. The law of piety, sanctity, humanity, truth, chastity, justice, mercy, benevolence, modesty, remains in its entirety; in which law "blessed (is) the man who shall meditate by day and by night." [758] About that (law) the same David (says) again: "The law of the Lord (is) unblameable, [759] converting souls; the statutes of the Lord (are) direct, delighting hearts; the precept of the Lord far-shining, enlightening eyes." Thus, too, the apostle: "And so the law indeed is holy, and the precept holy and most good" [760] --"Thou shalt not commit adultery," of course. But he had withal said above: "Are we, then, making void the law through faith? Far be it; but we are establishing the law" [761] --forsooth in those (points) which, being even now interdicted by the New Testament, are prohibited by an even more emphatic precept: instead of, "Thou shalt not commit adultery," "Whoever shall have seen with a view to concupiscence, hath already committed adultery in his own heart;" [762] and instead of, "Thou shalt not kill," "Whoever shall have said to his brother, Racha, shall be in danger of hell." [763] Ask (yourself) whether the law of not committing adultery be still in force, to which has been added that of not indulging concupiscence. Besides, if any precedents (taken from the Old Dispensation) shall favour you in (the secrecy of) your bosom, they shall not be set in opposition to this discipline which we are maintaining. For it is in vain that an additional law has been reared, condemning the origin even of sins--that is, concupiscences and wills--no less than the actual deeds; if the fact that pardon was of old in some cases conceded to adultery is to be a reason why it shall be conceded at the present day. "What will be the reward attaching to the restrictions imposed upon the more fully developed discipline of the present day, except that the elder (discipline) may be made the agent for granting indulgence to your prostitution?" In that case, you will grant pardon to the idolater too, and to every apostate, because we find the People itself, so often guilty of these crimes, as often reinstated in their former privileges. You will maintain communion, too, with the murderer: because Ahab, by deprecation, washed away (the guilt of) Naboth's blood; [764] and David, by confession, purged Uriah's slaughter, together with its cause--adultery. [765] That done, you will condone incests, too, for Lot's sake; [766] and fornications combined with incest, for Judah's sake; [767] and base marriages with prostitutes, for Hosea's sake; [768] and not only the frequent repetition of marriage, but its simultaneous plurality, for our fathers' sakes: for, of course, it is meet that there should also be a perfect equality of grace in regard of all deeds to which indulgence was in days bygone granted, if on the ground of some pristine precedent pardon is claimed for adultery. We, too, indeed have precedents in the self-same antiquity on the side of our opinion,--(precedents) of judgment not merely not waived, but even summarily executed upon fornication. And of course it is a sufficient one, that so vast a number--(the number) of 24,000--of the People, when they committed fornication with the daughters of Madian, fell in one plague. [769] But, with an eye to the glory of Christ, I prefer to derive (my) discipline from Christ. Grant that the pristine days may have had--if the Psychics please--even a right of (indulging) every immodesty; grant that, before Christ, the flesh may have disported itself, nay, may have perished before its Lord went to seek and bring it back: not yet was it worthy of the gift of salvation; not yet apt for the office of sanctity. It was still, up to that time, accounted as being in Adam, with its own vicious nature, easily indulging concupiscence after whatever it had seen to be "attractive to the sight," [770] and looking back at the lower things, and checking its itching with fig-leaves. [771] Universally inherent was the virus of lust--the dregs which are formed out of milk contain it--(dregs) fitted (for so doing), in that even the waters themselves had not yet been bathed. But when the Word of God descended into flesh,--(flesh) not unsealed even by marriage,--and "the Word was made flesh," [772] --(flesh) never to be unsealed by marriage,--which was to find its way to the tree not of incontinence, but of endurance; which was to taste from that tree not anything sweet, but something bitter; which was to pertain not to the infernal regions, but to heaven; which was to be precinct not with the leaves of lasciviousness, but the flowers of holiness; [773] which was to impart to the waters its own purities--thenceforth, whatever flesh (is) "in Christ" [774] has lost its pristine soils, is now a thing different, emerges in a new state, no longer (generated) of the slime of natural seed, nor of the grime of concupiscence, but of "pure water" and a "clean Spirit." And, accordingly, why excuse it on the ground of pristine precedent? It did not bear the names of "body of Christ," [775] of "members of Christ," [776] of "temple of God," [777] at the time when it used to obtain pardon for adultery. And thus if, from the moment when it changed its condition, and "having been baptized into Christ put on Christ," [778] and was "redeemed with a great price"--"the blood," to wit, "of the Lord and Lamb" [779] --you take hold of any one precedent (be it precept, or law, or sentence,) of indulgence granted, or to be granted, to adultery and fornication,--you have likewise at our hands a definition of the time from which the age of the question dates. __________________________________________________________________ [749] Comp. Isa. xliii. 18. [750] Comp. Luke ix. 62. [751] There is no passage, so far as I am aware, in Isaiah containing this distinct assertion. We have almost the exact words in Rev. xxi. 4. The reference may be to Isa. xlii. 9; but there the Eng. ver. reads, "are come to pass," and the LXX. have ta ap' arches idou hekasi. [752] Comp. Jer. iv. 3 in LXX. [753] Comp. Phil. iii. 13. [754] Comp. Matt. xi. 13; Luke xvi. 16. [755] See Matt. v. 17. [756] See Acts xv. 10. [757] See Gal. ii. 4; v. 1, 13. [758] Ps. i. 1, briefly. [759] Ps. xix. 7: "perfect," Eng. ver. In LXX. it is xviii. 8. [760] Rom. vii. 12, not literally. [761] Rom. iii. 31. [762] Matt. v. 27, 28. [763] Matt. v. 21, 22. [764] See 1 Kings xxi. (in LXX. 3 Kings xx). [765] See 2 Sam. xi.; xii. 1-13. [766] See Gen. xix. 30-38. [767] See Gen. xxxviii. [768] See Hos. i. 2, 3; iii. 1-3. [769] See Num. xxv. 1-9; 1 Cor. x. 8. [770] See Gen. iii. 6; and comp. 1 John ii. 16. [771] See Gen. iii. 7. [772] John i. 14. [773] Or, "chastity." [774] Comp. 2 Cor. v. 17. [775] 1 Cor. xii. 27. [776] Ib. and vi. 15. [777] 1 Cor. iii. 16; vi. 19. [778] Gal. iii. 27. [779] Comp. 1 Cor. vi. 20, and the references there. __________________________________________________________________ Chapter VII.--Of the Parables of the Lost Ewe and the Lost Drachma. You shall have leave to begin with the parables, where you have the lost ewe re-sought by the Lord, and carried back on His shoulders. [780] Let the very paintings upon your cups come forward to show whether even in them the figurative meaning of that sheep will shine through (the outward semblance, to teach) whether a Christian or heathen sinner be the object it aims at in the matter of restoration. For we put in a demurrer arising out of the teaching of nature, out of the law of ear and tongue, out of the soundness of the mental faculty, to the effect that such answers are always given as are called forth (by the question,--answers), that is, to the (questions) which call them forth. That which was calling forth (an answer in the present case) was, I take it, the fact that the Pharisees were muttering in indignation at the Lord's admitting to His society heathen publicans and sinners, and communicating with them in food. When, in reply to this, the Lord had figured the restoration of the lost ewe, to whom else is it credible that he configured it but to the lost heathen, about whom the question was then in hand,--not about a Christian, who up to that time had no existence? Else, what kind of (hypothesis) is it that the Lord, like a quibbler in answering, omitting the present subject-matter which it was His duty to refute, should spend His labour about one yet future? "But a sheep' properly means a Christian, [781] and the Lord's flock' is the people of the Church, [782] and the good shepherd' is Christ; [783] and hence in the sheep' we must understand a Christian who has erred from the Church's flock.'" In that case, you make the Lord to have given no answer to the Pharisees' muttering, but to your presumption. And yet you will be bound so to defend that presumption, as to deny that the (points) which you think applicable to Christians are referable to a heathen. Tell me, is not all mankind one flock of God? Is not the same God both Lord and Shepherd of the universal nations? [784] Who more "perishes" from God than the heathen, so long as he "errs?" Who is more "re-sought" by God than the heathen, when he is recalled by Christ? In fact, it is among heathens that this order finds antecedent place; if, that is, Christians are not otherwise made out of heathens than by being first "lost," and "re-sought" by God, and "carried back" by Christ. So likewise ought this order to be kept, that we may interpret any such (figure) with reference to those in whom it finds prior place. But you, I take it, would wish this: that He should represent the ewe as lost not from a flock, but from an ark or a chest! In like manner, albeit He calls the remaining number of the heathens "righteous," it does not follow that He shows them to be Christians; dealing as He is with Jews, and at that very moment refuting them, because they were indignant at the hope of the heathens. But in order to express, in opposition to the Pharisees' envy, His own grace and goodwill even in regard of one heathen, He preferred the salvation of one sinner by repentance to theirs by righteousness; or else, pray, were the Jews not "righteous," and such as "had no need of repentance," having, as they had, as pilotages of discipline and instruments of fear, "the Law and the Prophets?" He set them therefore in the parable--and if not such as they were, yet such as they ought to have been--that they might blush the more when they heard that repentance was necessary to others, and not to themselves. Similarly, the parable of the drachma, [785] as being called forth out of the same subject-matter, we equally interpret with reference to a heathen; albeit it had been "lost" in a house, as it were in the church; albeit "found" by aid of a "lamp," as it were by aid of God's word. [786] Nay, but this whole world is the one house of all; in which world it is more the heathen, who is found in darkness, whom the grace of God enlightens, than the Christian, who is already in God's light. [787] Finally, it is one "straying" which is ascribed to the ewe and the drachma: (and this is an evidence in my favour); for if the parables had been composed with a view to a Christian sinner, after the loss of his faith, a second loss and restoration of them would have been noted. I will now withdraw for a short time from this position; in order that I may, even by withdrawing, the more recommend it, when I shall have succeeded even thus also in confuting the presumption of the opposite side. I admit that the sinner portrayed in each parable is one who is already a Christian; yet not that on this account must he be affirmed to be such an one as can be restored, through repentance, from the crime of adultery and fornication. For although he be said to "have perished," there will be the kind of perdition to treat of; inasmuch as the "ewe" "perished" not by dying, but by straying; and the "drachma" not by being destroyed, but by being hidden. In this sense, a thing which is safe may be said to "have perished." Therefore the believer, too, "perishes," by lapsing out of (the right path) into a public exhibition of charioteering frenzy, or gladiatorial gore, or scenic foulness, or athletic vanity; or else if he has lent the aid of any special "arts of curiosity" to sports, to the convivialities of heathen solemnity, to official exigence, to the ministry of another's idolatry; if he has impaled himself upon some word of ambiguous denial, or else of blasphemy. For some such cause he has been driven outside the flock; or even himself, perhaps, by anger, by pride, by jealousy, (or)--as, in fact, often happens--by disdaining to submit to chastisement, has broken away (from it). He ought to be re-sought and recalled. That which can be recovered does not "perish," unless it persist in remaining outside. You will well interpret the parable by recalling the sinner while he is still living. But, for the adulterer and fornicator, who is there who has not pronounced him to be dead immediately upon commission of the crime? With what face will you restore to the flock one who is dead, on the authority of that parable which recalls a sheep not dead? Finally, if you are mindful of the prophets, when they are chiding the shepherds, there is a word--I think it is Ezekiel's: "Shepherds, behold, ye devour the milk, and clothe you with the fleeces: what is strong ye have slain; what is weak ye have not tended; what is shattered ye have not bound; what has been driven out ye have not brought back; what has perished ye have not re-sought." [788] Pray, does he withal upbraid them at all concerning that which is dead, that they have taken no care to restore that too to the flock? Plainly, he makes it an additional reproach that they have caused the sheep to perish, and to be eaten up by the beasts of the field; nor can they either "perish mortally," or be "eaten up," if they are left remaining. "Is it not possible--(granting) that ewes which have been mortally lost, and eaten up, are recovered--that (in accordance also with the example of the drachma (lost and found again) even within the house of God, the Church) there may be some sins of a moderate character, proportionable to the small size and the weight of a drachma, which, lurking in the same Church, and by and by in the same discovered, forthwith are brought to an end in the same with the joy of amendment?" But of adultery and fornication it is not a drachma, but a talent, (which is the measure); and for searching them out there is need not of the javelin-light of a lamp, but of the spear-like ray of the entire sun. No sooner has (such a) man made his appearance than he is expelled from the Church; nor does he remain there; nor does he cause joy to the Church which discovers him, but grief; nor does he invite the congratulation of her neighbours, but the fellowship in sadness of the surrounding fraternities. By comparison, even in this way, of this our interpretation with theirs, the arguments of both the ewe and the drachma will all the more refer to the heathen, that they cannot possibly apply to the Christian guilty of the sin for the sake of which they are wrested into a forced application to the Christian on the opposite side. __________________________________________________________________ [780] Luke xv. 3-7. [781] Comp. John x. 27. [782] Comp. Acts xx. 28. [783] Comp. John x. 11. [784] Comp. Rom. iii. 29. [785] Luke xv. 8-10. [786] Comp. Ps. cxix. 105 (in LXX. cxviii. 105). [787] Comp. 1 John i. 5-7; ii. 8; also Rom. xiii. 12, 13; 1 Thess. v. 4, 5. [788] See Ezek. xxxiv. 1-4. __________________________________________________________________ Chapter VIII.--Of the Prodigal Son. But, however, the majority of interpreters of the parables are deceived by the self-same result as is of very frequent occurrence in the case of embroidering garments with purple. When you think that you have judiciously harmonized the proportions of the hues, and believe yourself to have succeeded in skilfully giving vividness to their mutual combination; presently, when each body (of colour) and (the various) lights are fully developed, the convicted diversity will expose all the error. In the self-same darkness, accordingly, with regard to the parable of the two sons also, they are led by some figures (occurring in it), which harmonize in hue with the present (state of things), to wander out of the path of the true light of that comparison which the subject-matter of the parable presents. For they set down, as represented in the two sons, two peoples--the elder the Jewish, the younger the Christian: for they cannot in the sequel arrange for the Christian sinner, in the person of the younger son, to obtain pardon, unless in the person of the elder they first portray the Jewish. Now, if I shall succeed in showing that the Jewish fails to suit the comparison of the elder son, the consequence of course will be, that the Christian will not be admissible (as represented) by the joint figure of the younger son. For although the Jew withal be called "a son," and an "elder one," inasmuch as he had priority in adoption; [789] although, too, he envy the Christian the reconciliation of God the Father,--a point which the opposite side most eagerly catches at,--still it will be no speech of a Jew to the Father: "Behold, in how many years do I serve Thee, and Thy precept have I never transgressed." For when has the Jew not been a transgressor of the law; hearing with the ear, and not hearing; [790] holding in hatred him who reproveth in the gates, [791] and in scorn holy speech? [792] So, too, it will be no speech of the Father to the Jew: "Thou art always with Me, and all Mine are thine." For the Jews are pronounced "apostate sons, begotten indeed and raised on high, but who have not understood the Lord, and who have quite forsaken the Lord, and have provoked unto anger the Holy One of Israel." [793] That all things, plainly, were conceded to the Jew, we shall admit; but he has likewise had every more savoury morsel torn from his throat, [794] not to say the very land of paternal promise. And accordingly the Jew at the present day, no less than the younger son, having squandered God's substance, is a beggar in alien territory, serving even until now its princes, that is, the princes of this world. [795] Seek, therefore, the Christians some other as their brother; for the Jew the parable does not admit. Much more aptly would they have matched the Christian with the elder, and the Jew with the younger son, "according to the analogy of faith," [796] if the order of each people as intimated from Rebecca's womb [797] permitted the inversion: only that (in that case) the concluding paragraph would oppose them; for it will be fitting for the Christian to rejoice, and not to grieve, at the restoration of Israel, if it be true, (as it is), that the whole of our hope is intimately united with the remaining expectation of Israel. [798] Thus, even if some (features in the parable) are favourable, yet by others of a contrary significance the thorough carrying out of this comparison is destroyed; although (albeit all points be capable of corresponding with mirror-like accuracy) there be one cardinal danger in interpretations--the danger lest the felicity of our comparisons be tempered with a different aim from that which the subject-matter of each particular parable has bidden us (temper it). For we remember (to have seen) actors withal, while accommodating allegorical gestures to their ditties, giving expression to such as are far different from the immediate plot, and scene, and character, and yet with the utmost congruity. But away with extraordinary ingenuity, for it has nothing to do with our subject. Thus heretics, too, apply the self-same parables where they list, and exclude them (in other cases)--not where they ought--with the utmost aptitude. Why the utmost aptitude? Because from the very beginning they have moulded together the very subject-matters of their doctrines in accordance with the opportune incidences of the parables. Loosed as they are from the constraints of the rule of truth, they have had leisure, of course, to search into and put together those things of which the parables seem (to be symbolical). __________________________________________________________________ [789] See Ex. iv. 22; Rom. ix. 4. [790] Comp. Isa. vi. 9. [791] Comp. Isa. xxix. 21. [792] Comp. Jer. xx. 7, 8. [793] Comp. Isa. i. 2-4. [794] See Ps. lxxviii. 30, 31 (in LXX. it is lxxvii. 30, 31). [795] Or "age"--sæculi. Comp. 1 Cor. ii. 6. [796] Comp. Rom. xii. 6. [797] Comp. Rom. ix. 10-13; Gen. xxv. 21-24. [798] Comp. Rom. xi. 11-36. __________________________________________________________________ Chapter IX.--Certain General Principles of Parabolic Interpretation. These Applied to the Parables Now Under Consideration, Especially to that of the Prodigal Son. We, however, who do not make the parables the sources whence we devise our subject-matters, but the subject-matters the sources whence we interpret the parables, do not labour hard, either, to twist all things (into shape) in the exposition, while we take care to avoid all contradictions. Why "an hundred sheep?" and why, to be sure, "ten drachmas?" And what is that "besom?" Necessary it was that He who was desiring to express the extreme pleasure which the salvation of one sinner gives to God, should name some special quantity of a numerical whole from which to describe that "one" had perished. Necessary it was that the style of one engaged in searching for a "drachma" in a "house," should be aptly fitted with the helpful accompaniment of a "besom" as well as of a "lamp." For curious niceties of this kind not only render some things suspected, but, by the subtlety of forced explanations, generally lead away from the truth. There are, moreover, some points which are just simply introduced with a view to the structure and disposition and texture of the parable, in order that they may be worked up throughout to the end for which the typical example is being provided. Now, of course the (parable of) the two sons will point to the same end as (those of) the drachma and the ewe: for it has the self-same cause (to call it forth) as those to which it coheres, and the selfsame "muttering," of course, of the Pharisees at the intercourse between the Lord and heathens. Or else, if any doubts that in the land of Judea, subjugated as it had been long since by the hand of Pompey and of Lucullus, the publicans were heathens, let him read Deuteronomy: "There shall be no tribute-weigher of the sons of Israel." [799] Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a "strange" [800] name,--a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners" to "publicans," [801] it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens--some sinners by office, that is, publicans; some by nature, that is, not publicans--he has drawn a distinction between them. Besides, the Lord would not have been censured for partaking of food with Jews, but with heathens, from whose board the Jewish discipline excludes (its disciples). [802] Now we must proceed, in the case of the prodigal son, to consider first that which is more useful; for no adjustment of examples, albeit in the most nicely-poised balance, shall be admitted if it shall prove to be most hurtful to salvation. But the whole system of salvation, as it is comprised in the maintenance of discipline, we see is being subverted by that interpretation which is affected by the opposite side. For if it is a Christian who, after wandering far from his Father, squanders, by living heathenishly, the "substance" received from God his Father,--(the substance), of course, of baptism--(the substance), of course, of the Holy Spirit, and (in consequence) of eternal hope; if, stripped of his mental "goods," he has even handed his service over to the prince of the world [803] --who else but the devil?--and by him being appointed over the business of "feeding swine"--of tending unclean spirits, to wit--has recovered his senses so as to return to his Father,--the result will be, that, not adulterers and fornicators, but idolaters, and blasphemers, and renegades, and every class of apostates, will by this parable make satisfaction to the Father; and in this way (it may) rather (be said that) the whole "substance" of the sacrament is most truly wasted away. For who will fear to squander what he has the power of afterwards recovering? Who will be careful to preserve to perpetuity what he will be able to lose not to perpetuity? Security in sin is likewise an appetite for it. Therefore the apostate withal will recover his former "garment," the robe of the Holy Spirit; and a renewal of the "ring," the sign and seal of baptism; and Christ will again be "slaughtered;" [804] and he will recline on that couch from which such as are unworthily clad are wont to be lifted by the torturers, and cast away into darkness, [805] --much more such as have been stripped. It is therefore a further step if it is not expedient, (any more than reasonable), that the story of the prodigal son should apply to a Christian. Wherefore, if the image of a "son" is not entirely suitable to a Jew either, our interpretation shall be simply governed with an eye to the object the Lord had in view. The Lord had come, of course, to save that which "had perished;" [806] "a Physician" necessary to "the sick" "more than to the whole." [807] This fact He was in the habit both of typifying in parables and preaching in direct statements. Who among men "perishes," who falls from health, but he who knows not the Lord? Who is "safe and sound," but he who knows the Lord? These two classes--"brothers" by birth--this parable also will signify. See whether the heathen have in God the Father the "substance" of origin, and wisdom, and natural power of Godward recognition; by means of which power the apostle withal notes that "in the wisdom of God, the world through wisdom knew not God," [808] --(wisdom) which, of course, it had received originally from God. This ("substance"), accordingly, he "squandered;" having been cast by his moral habits far from the Lord, amid the errors and allurements and appetites of the world, [809] where, compelled by hunger after truth, [810] he handed himself over to the prince of this age. He set him over "swine," to feed that flock familiar to demons, [811] where he would not be master of a supply of vital food, and at the same time would see others (engaged) in a divine work, having abundance of heavenly bread. He remembers his Father, God; he returns to Him when he has been satisfied; he receives again the pristine "garment,"--the condition, to wit, which Adam by transgression had lost. The "ring" also he is then wont to receive for the first time, wherewith, after being interrogated, [812] he publicly seals the agreement of faith, and thus thenceforward feeds upon the "fatness" of the Lord's body,--the Eucharist, to wit. This will be the prodigal son, who never in days bygone was thrifty; who was from the first prodigal, because not from the first a Christian. Him withal, returning from the world to the Father's embraces, the Pharisees mourned over, in the persons of the "publicans and sinners." And accordingly to this point alone the elder brother's envy is adapted: not because the Jews were innocent, and obedient to God, but because they envied the nation salvation; being plainly they who ought to have been "ever with" the Father. And of course it is immediately over the first calling of the Christian that the Jew groans, not over his second restoration: for the former reflects its rays even upon the heathen; but the latter, which takes place in the churches, is not known even to the Jews. I think that I have advanced interpretations more consonant with the subject-matter of the parables, and the congruity of things, and the preservation of disciplines. But if the view with which the opposite party is eager to mould the ewe, and the drachma, and the voluptuousness of the son to the shape of the Christian sinner, is that they may endow adultery and fornication with (the gift of) repentance; it will be fitting either that all other crimes equally capital should be conceded remissible, or else that their peers, adultery and fornication, should be retained inconcessible. But it is more (to the point) that it is not lawful to draw conclusions about anything else than the subject which was immediately in hand. In short, if it were lawful to transfer the parables to other ends (than they were originally intended for), it would be rather to martyrdom that we would direct the hope drawn from those now in question; for that is the only thing which, after all his substance has been squandered, will be able to restore the son; and will joyfully proclaim that the drachma has been found, albeit among all (rubbish) on a dungheap; and will carry back into the flock on the shoulders of the Lord Himself the ewe, fugitive though she have been over all that is rough and rugged. But we prefer, if it must be so, to be less wise in the Scriptures, than to be wise against them. We are as much bound to keep the sense of the Lord as His precept. Transgression in interpretation is not lighter than in conversation. __________________________________________________________________ [799] Oehler refers to Deut. xxiii. 19; but the ref. is not satisfactory. [800] Extraneum. Comp. such phrases as "strange children," Ps. cxliv. 7, 11 (cxliii. 7, 11, in LXX.), and Hos. v. 7; "strange gods," etc. [801] See Luke xv. 1, 2; Matt. ix. 10, 11; xi. 19; Mark ii. 15, 16; Luke v. 29, 30. [802] See Acts x. 28; xi. 3. [803] Sæculi. Comp. 1 Cor. ii. 8; 2 Cor. iv. 4. [804] Besides the reference to Luke xv. 23, there may be a reference to Heb. vi. 6. [805] See Matt. xxii. 11-14. [806] See Matt. xviii. 11. [807] Matt. ix. 12; Mark ix. 17; Luke v. 21. [808] 1 Cor. i. 21. [809] Sæculi. [810] Amos viii. 11. [811] See Matt. viii. 30-34; Mark v. 11-14; Luke viii. 32, 33. [812] Comp. 1 Pet. iii. 21; and Hooker, Eccl. Pol., v. 63, 3. __________________________________________________________________ Chapter X.--Repentance More Competent to Heathens Than to Christians. When, therefore, the yoke which forbade the discussion of these parables with a view to the heathens has been shaken off, and the necessity once for all discerned or admitted of not interpreting otherwise than is (suitable to) the subject-matter of the proposition; they contend in the next place, that the official proclamation of repentance is not even applicable to heathens, since their sins are not amenable to it, imputable as they are to ignorance, which nature alone renders culpable before God. Hence the remedies are unintelligible to such to whom the perils themselves are unintelligible: whereas the principle of repentance finds there its corresponding place where sin is committed with conscience and will, where both the fault and the favour are intelligible; that he who mourns, he who prostrates himself, is he who knows both what he has lost and what he will recover if he makes to God the offering of his repentance--to God who, of course, offers that repentance rather to sons than to strangers. Was that, then, the reason why Jonah thought not repentance necessary to the heathen Ninevites, when he tergiversated in the duty of preaching? or did he rather, foreseeing the mercy of God poured forth even upon strangers, fear that that mercy would, as it were, destroy (the credit of) his proclamation? and accordingly, for the sake of a profane city, not yet possessed of a knowledge of God, still sinning in ignorance, did the prophet well-nigh perish? [813] except that he suffered a typical example of the Lord's passion, which was to redeem heathens as well (as others) on their repentance. It is enough for me that even John, when "strewing the Lord's ways," [814] was the herald of repentance no less to such as were on military service and to publicans, than to the sons of Abraham. [815] The Lord Himself presumed repentance on the part of the Sidonians and Tyrians if they had seen the evidences of His "miracles." [816] Nay, but I will even contend that repentance is more competent to natural sinners than to voluntary. For he will merit its fruit who has not yet used more than he who has already withal abused it; and remedies will be more effective on their first application than when outworn. No doubt the Lord is "kind" to "the unthankful," [817] rather than to the ignorant! and "merciful" to the "reprobates" sooner than to such as have yet had no probation! so that insults offered to His clemency do not rather incur His anger than His caresses! and He does not more willingly impart to strangers that (clemency) which, in the case of His own sons, He has lost, seeing that He has thus adopted the Gentiles while the Jews make sport of His patience! But what the Psychics mean is this--that God, the Judge of righteousness, prefers the repentance to the death of that sinner who has preferred death to repentance! If this is so, it is by sinning that we merit favour. Come, you rope-walker upon modesty, and chastity, and every kind of sexual sanctity, who, by the instrumentality of a discipline of this nature remote from the path of truth, mount with uncertain footstep upon a most slender thread, balancing flesh with spirit, moderating your animal principle by faith, tempering your eye by fear; why are you thus wholly engaged in a single step? Go on, if you succeed in finding power and will, while you are so secure, and as it were upon solid ground. For if any wavering of the flesh, any distraction of the mind, any wandering of the eye, shall chance to shake you down from your equipoise, "God is good." To His own (children), not to heathens, He opens His bosom: a second repentance will await you; you will again, from being an adulterer, be a Christian! These (pleas) you (will urge) to me, most benignant interpreter of God. But I would yield my ground to you, if the scripture of "the Shepherd," [818] which is the only one which favours adulterers, had deserved to find a place in the Divine canon; if it had not been habitually judged by every council of Churches (even of your own) among apocryphal and false (writings); itself adulterous, and hence a patroness of its comrades; from which in other respects, too, you derive initiation; to which, perchance, that "Shepherd," will play the patron whom you depict upon your (sacramental) chalice, (depict, I say, as) himself withal a prostitutor of the Christian sacrament, (and hence) worthily both the idol of drunkenness, and the brize of adultery by which the chalice will quickly be followed, (a chalice) from which you sip nothing more readily than (the flavour of) the "ewe" of (your) second repentance! I, however, imbibe the Scriptures of that Shepherd who cannot be broken. Him John forthwith offers me, together with the laver and duty of repentance; (and offers Him as) saying, "Bear worthy fruits of repentance: and say not, We have Abraham (as our) father"--for fear, to wit, lest they should again take flattering unctions for delinquency from the grace shown to the fathers--"for God is able from these stones to raise sons to Abraham." Thus it follows that we too (must judge) such as "sin no more" (as) "bearing worthy fruits of repentance." For what more ripens as the fruit of repentance than the achievement of emendation? But even if pardon is rather the" fruit of repentance," even pardon cannot co-exist without the cessation from sin. So is the cessation from sin the root of pardon, that pardon may be the fruit of repentance. __________________________________________________________________ [813] Comp. Jonah i. iv. [814] See Luke i. 76. [815] See Luke iii. 8, 12, 14. [816] Matt. xi. 21; Luke x. 13. [817] Comp. Luke vi. 35. [818] i.e., the "Shepherd" of Hermas. See de Or., c. xvi. __________________________________________________________________ Chapter XI.--From Parables Tertullian Comes to Consider Definite Acts of the Lord. From the side of its pertinence to the Gospel, the question of the parables indeed has by this time been disposed of. If, however, the Lord, by His deeds withal, issued any such proclamation in favour of sinners; as when He permitted contact even with his own body to the "woman, a sinner,"--washing, as she did, His feet with tears, and wiping them with her hair, and inaugurating His sepulture with ointment; as when to the Samaritaness--not an adulteress by her now sixth marriage, but a prostitute--He showed (what He did show readily to any one) who He was; [819] --no benefit is hence conferred upon our adversaries, even if it had been to such as were already Christians that He (in these several cases) granted pardon. For we now affirm: This is lawful to the Lord alone: may the power of His indulgence be operative at the present day! [820] At those times, however, in which He lived on earth we lay this down definitively, that it is no prejudgment against us if pardon used to be conferred on sinners--even Jewish ones. For Christian discipline dates from the renewing of the Testament, [821] and (as we have premised) from the redemption of flesh--that is, the Lord's passion. None was perfect before the discovery of the order of faith; none a Christian before the resumption of Christ to heaven; none holy before the manifestation of the Holy Spirit from heaven, the Determiner of discipline itself. __________________________________________________________________ [819] John iv. 1-25. [820] Comp. c. iii. above. [821] Comp. Matt. xxvi. 28, Mark xiv. 24, Luke xxii. 21, with Heb. ix. 11-20. __________________________________________________________________ Chapter XII.--Of the Verdict of the Apostles, Assembled in Council, Upon the Subject of Adultery. Accordingly, these who have received "another Paraclete" in and through the apostles,--(a Paraclete) whom, not recognising Him even in His special prophets, they no longer possess in the apostles either;--come, now, let them, even from the apostolic instrument, teach us the possibility that the stains of a flesh which after baptism has been repolluted, can by repentance be washed away. Do we not, in the apostles also, recognise the form of the Old Law with regard to the demonstration of adultery, how great (a crime) it is; lest perchance it be esteemed more trivial in the new stage of disciplines than in the old? When first the Gospel thundered and shook the old system to its base, when dispute was being held on the question of retaining or not the Law; this is the first rule which the apostles, on the authority of the Holy Spirit, send out to those who were already beginning to be gathered to their side out of the nations: "It has seemed (good)," say they, "to the Holy Spirit and to us to cast upon you no ampler weight than (that) of those (things) from which it is necessary that abstinence be observed; from sacrifices, and from fornications, and from blood: [822] by abstaining from which ye act rightly, the Holy Spirit carrying you." Sufficient it is, that in this place withal there has been preserved to adultery and fornication the post of their own honour between idolatry and murder: for the interdict upon "blood" we shall understand to be (an interdict) much more upon human blood. Well, then, in what light do the apostles will those crimes to appear which alone they select, in the way of careful guarding against, from the pristine Law? which alone they prescribe as necessarily to be abstained from? Not that they permit others; but that these alone they put in the foremost rank, of course as not remissible; (they,) who, for the heathens' sake, made the other burdens of the law remissible. Why, then, do they release our neck from so heavy a yoke, except to place forever upon those (necks) these compendia of discipline? Why do they indulgently relax so many bonds, except that they may wholly bind us in perpetuity to such as are more necessary? They loosed us from the more numerous, that we might be bound up to abstinence from the more noxious. The matter has been settled by compensation: we have gained much, in order that we may render somewhat. But the compensation is not revocable; if, that is, it will be revoked by iteration--(iteration) of adultery, of course, and blood and idolatry: for it will follow that the (burden of) the whole law will be incurred, if the condition of pardon shall be violated. But it is not lightly that the Holy Spirit has come to an agreement with us--coming to this agreement even without our asking; whence He is the more to be honoured. His engagement none but an ungrateful man will dissolve. In that event, He will neither accept back what He has discarded, nor discard what He has retained. Of the latest Testament the condition is ever immutable; and, of course the public recitation of that decree, [823] and the counsel embodied therein, will cease (only) with the world. [824] He has definitely enough refused pardon to those crimes the careful avoidance whereof He selectively enjoined; He has claimed whatever He has not inferentially conceded. Hence it is that there is no restoration of peace granted by the Churches to "idolatry" or to "blood." From which final decision of theirs that the apostles should have departed, is (I think) not lawful to believe; or else, if some find it possible to believe so, they will be bound to prove it. __________________________________________________________________ [822] See Acts xv. 28, 29. [823] See Acts xv. 30 and xvi. 4. [824] Sæculo. __________________________________________________________________ Chapter XIII.--Of St. Paul, and the Person Whom He Urges the Corinthians to Forgive. We know plainly at this point, too, the suspicions which they raise. For, in fact, they suspect the Apostle Paul of having, in the second (Epistle) to the Corinthians, granted pardon to the self-same fornicator whom in the first he has publicly sentenced to be "surrendered to Satan, for the destruction of the flesh," [825] --impious heir as he was to his father's wedlock; as if he subsequently erased his own words, writing: "But if any hath wholly saddened, he hath not wholly saddened me, but in part, lest I burden you all. Sufficient is such a chiding which is given by many; so that, on the contrary, ye should prefer to forgive and console, lest, perhaps, by more abundant sadness, such an one be devoured. For which reason, I pray you, confirm toward him affection. For to this end withal have I written, that I may learn a proof of you, that in all (things) ye are obedient to me. But if ye shall have forgiven any, so (do) I; for I, too, if I have forgiven ought, have forgiven in the person of Christ, lest we be overreached by Satan, since we are not ignorant of his injections." [826] What (reference) is understood here to the fornicator? what to the contaminator of his father's bed? [827] what to the Christian who had overstepped the shamelessness of heathens?--since, of course, he would have absolved by a special pardon one whom he had condemned by a special anger. He is more obscure in his pity than in his indignation. He is more open in his austerity than in his lenity. And yet, (generally), anger is more readily indirect than indulgence. Things of a sadder are more wont to hesitate than things of a more joyous cast. Of course the question in hand concerned some moderate indulgence; which (moderation in the indulgence) was now, if ever, to be divined, when it is usual for all the greatest indulgences not to be granted without public proclamation, so far (are they from being granted) without particularization. Why, do you yourself, when introducing into the church, for the purpose of melting the brotherhood by his prayers, the repentant adulterer, lead into the midst and prostrate him, all in haircloth and ashes, a compound of disgrace and horror, before the widows, before the elders, suing for the tears of all, licking the footprints of all, clasping the knees of all? And do you, good shepherd and blessed father that you are, to bring about the (desired) end of the man, grace your harangue with all the allurements of mercy in your power, and under the parable of the "ewe" go in quest of your goats? [828] do you, for fear lest your "ewe" again take a leap out from the flock--as if that were no more lawful for the future which was not even once lawful--fill all the rest likewise full of apprehension at the very moment of granting indulgence? And would the apostle so carelessly have granted indulgence to the atrocious licentiousness of fornication burdened with incest, as not at least to have exacted from the criminal even this legally established garb of repentance which you ought to have learned from him? as to have uttered no commination on the past? no allocution touching the future? Nay, more; he goes further, and beseeches that they "would confirm toward him affection," as if he were making satisfaction to him, not as if he were granting an indulgence! And yet I hear (him speak of) "affection," not "communion;" as (he writes) withal to the Thessalonians: "But if any obey not our word through the epistle, him mark; and associate not with him, that he may feel awed; not regarding (him) as an enemy, but rebuking as a brother." [829] Accordingly, he could have said that to a fornicator, too, "affection" only was conceded, not "communion" as well; to an incestuous man, however, not even "affection;" whom he would, to be sure, have bidden to be banished from their midst [830] --much more, of course, from their mind. "But he was apprehensive lest they should be overreached by Satan' with regard to the loss of that person whom himself had cast forth to Satan; or else lest, by abundance of mourning, he should be devoured' whom he had sentenced to destruction of the flesh.'" Here they go so far as to interpret "destruction of the flesh" of the office of repentance; in that by fasts, and squalor, and every species of neglect and studious ill-treatment devoted to the extermination of the flesh, it seems to make satisfaction to God; so that they argue that that fornicator--that incestuous person rather--having been delivered by the apostle to Satan, not with a view to "perdition," but with a view to "emendation," on the hypothesis that subsequently he would, on account of the "destruction" (that is, the general affliction) "of the flesh," attain pardon, therefore did actually attain it. Plainly, the selfsame apostle delivered to Satan Hymenæus and Alexander, "that they might be emended into not blaspheming," [831] as he writes to his Timotheus. "But withal himself says that a stake [832] was given him, an angel of Satan,' by which he was to be buffeted, lest he should exalt himself." If they touch upon this (instance) withal, in order to lead us to understand that such as were "delivered to Satan" by him (were so delivered) with a view to emendation, not to perdition; what similarity is there between blasphemy and incest, and a soul entirely free from these,--nay, rather elated from no other source than the highest sanctity and all innocence; which (elation of soul) was being restrained in the apostle by "buffets," if you will, by means (as they say) of pain in the ear or head? Incest, however, and blasphemy, deserved to have delivered the entire persons of men to Satan himself for a possession, not to "an angel" of his. And (there is yet another point): for about this it makes a difference, nay, rather withal in regard to this it is of the utmost consequence, that we find those men delivered by the apostle to Satan, but to the apostle himself an angel of Satan given. Lastly, when Paul is praying the Lord for its removal, what does he hear? "Hold my grace sufficient; for virtue is perfected in infirmity." [833] This they who are surrendered to Satan cannot hear. Moreover, if the crime of Hymenæus and Alexander--blasphemy, to wit--is irremissible in this and in the future age, [834] of course the apostle would not, in opposition to the determinate decision of the Lord, have given to Satan, under a hope of pardon, men already sunken from the faith into blasphemy; whence, too, he pronounced them "shipwrecked with regard to faith," [835] having no longer the solace of the ship, the Church. For to those who, after believing, have struck upon (the rock of) blasphemy, pardon is denied; on the other hand, heathens and heretics are daily emerging out of blasphemy. But even if he did say, "I delivered them to Satan, that they might receive the discipline of not blaspheming," he said it of the rest, who, by their deliverance to Satan--that is, their projection outside the Church--had to be trained in the knowledge that there must be no blaspheming. So, therefore, the incestuous fornicator, too, he delivered, not with a view to emendation, but with a view to perdition, to Satan, to whom he had already, by sinning above an heathen, gone over; that they might learn there must be no fornicating. Finally, he says, "for the destruction of the flesh," not its "torture"--condemning the actual substance through which he had fallen out (of the faith), which substance had already perished immediately on the loss of baptism--"in order that the spirit," he says, "may be saved in the day of the Lord." And (here, again, is a difficulty): for let this point be inquired into, whether the man's own spirit will be saved. In that case, a spirit polluted with so great a wickedness will be saved; the object of the perdition of the flesh being, that the spirit may be saved in penalty. In that case, the interpretation which is contrary to ours will recognise a penalty without the flesh, if we lose the resurrection of the flesh. It remains, therefore, that his meaning was, that that spirit which is accounted to exist in the Church must be presented "saved," that is, untainted by the contagion of impurities in the day of the Lord, by the ejection of the incestuous fornicator; if, that is, he subjoins: "Know ye not, that a little leaven spoileth the savour of the whole lump?" [836] And yet incestuous fornication was not a little, but a large, leaven. __________________________________________________________________ [825] See 1 Cor. v. 5. [826] See 2 Cor. ii. 5-11. [827] Comp. Gen. xlix. 4. [828] Comp. Matt. xxv. 32, 33. [829] 2 Thess. iii. 14, 15. [830] Comp. 1 Cor. v. 2. [831] 1 Tim. i. 20. [832] 2 Cor. xii. 7-10. [833] 2 Cor. xii. 9, not very exactly rendered. [834] Ævo. Comp. Matt. xii. 32. [835] 1 Tim. i. 19. [836] 1 Cor. v. 6, where Tertullian appears to have used doloi, not zumoi. __________________________________________________________________ Chapter XIV.--The Same Subject Continued. And--these intervening points having accordingly been got rid of--I return to the second of Corinthians; in order to prove that this saying also of the apostle, "Sufficient to such a man be this rebuke which (is administered) by many," is not suitable to the person of the fornicator. For if he had sentenced him "to be surrendered to Satan for the destruction of the flesh," of course he had condemned rather than rebuked him. Some other, then, it was to whom he willed the "rebuke" to be sufficient; if, that is, the fornicator had incurred not "rebuke" from his sentence, but "condemnation." For I offer you withal, for your investigation, this very question: Whether there were in the first Epistle others, too, who "wholly saddened" the apostle by "acting disorderly," [837] and "were wholly saddened" by him, through incurring (his) "rebuke," according to the sense of the second Epistle; of whom some particular one may in that (second Epistle) have received pardon. Direct we, moreover, our attention to the entire first Epistle, written (that I may so say) as a whole, not with ink, but with gall; swelling, indignant, disdainful, comminatory, invidious, and shaped through (a series of) individual charges, with an eye to certain individuals who were, as it were, the proprietors of those charges? For so had schisms, and emulations, and discussions, and presumptions, and elations, and contentions required, that they should be laden with invidiousness, and rebuffed with curt reproof, and filed down by haughtiness, and deterred by austerity. And what kind of invidiousness is the pungency of humility? "To God I give thanks that I have baptized none of you, except Crispus and Gaius, lest any say that I have baptized in mine own name." [838] "For neither did I judge to know anything among you but Jesus Christ, and Him crucified." [839] And, "(I think) God hath selected us the apostles (as) hindmost, like men appointed to fight with wild beasts; since we have been made a spectacle to this world, both to angels and to men:" And, "We have been made the offscourings of this world, the refuse of all:" And, "Am I not free? am I not an apostle? have I not seen Christ Jesus our Lord?" [840] With what kind of superciliousness, on the contrary, was he compelled to declare, "But to me it is of small moment that I be interrogated by you, or by a human court-day; for neither am I conscious to myself (of any guilt);" and, "My glory none shall make empty." [841] "Know ye not that we are to judge angels?" [842] Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" [843] and, "If any thinks himself to know, he knoweth not yet how it behoves him to know!" [844] Is he not even then "smiting some one's face," [845] in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received?" [846] Is he not withal "smiting them upon the mouth," [847] (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice. But, so sinning, by shocking the weak consciences of the brethren thoroughly, they will sin against Christ." [848] By this time, indeed, (he mentions individuals) by name: "Or have we not a power of eating, and of drinking, and of leading about women, just as the other apostles withal, and the brethren of the Lord, and Cephas?" and, "If others attain to (a share) in power over you, (may) not we rather?" In like manner he pricks them, too, with an individualizing pen: "Wherefore, let him who thinketh himself to be standing, see lest he fall;" and, "If any seemeth to be contentious, we have not such a custom, nor (has) the Church of the Lord." With such a final clause (as the following), wound up with a malediction, "If any loveth not the Lord Jesus, be he anathema maranatha," he is, of course, striking some particular individual through. But I will rather take my stand at that point where the apostle is more fervent, where the fornicator himself has troubled others also. "As if I be not about to come unto you, some are inflated. But I will come with more speed, if the Lord shall have permitted, and will learn not the speech of those who are inflated, but the power. For the kingdom of God is not in speech, but in power. And what will ye? shall I come unto you in a rod, or in a spirit of lenity?" For what was to succeed? "There is heard among you generally fornication, and such fornication as (is) not (heard) even among the Gentiles, that one should have his own father's wife. And are ye inflated, and have ye not rather mourned, that he who hath committed such a deed may be taken away from the midst of you?" For whom were they to "mourn?" Of course, for one dead. To whom were they to mourn? Of course, to the Lord, in order that in some way or other he may be "taken away from the midst of them;" not, of course in order that he may be put outside the Church. For a thing would not have been requested of God which came within the official province of the president (of the Church); but (what would be requested of Him was), that through death--not only this death common to all, but one specially appropriate to that very flesh which was already a corpse, a tomb leprous with irremediable uncleanness--he might more fully (than by simple excommunication) incur the penalty of being "taken away" from the Church. And accordingly, in so far as it was meantime possible for him to be "taken away," he "adjudged such an one to be surrendered to Satan for the destruction of the flesh." For it followed that flesh which was being cast forth to the devil should be accursed, in order that it might be discarded from the sacrament of blessing, never to return into the camp of the Church. And thus we see in this place the apostle's severity divided, against one who was "inflated," and one who was "incestuous:" (we see the apostle) armed against the one with "a rod," against the other with a sentence,--a "rod," which he was threatening; a sentence, which he was executing: the former (we see) still brandishing, the latter instantaneously hurtling; (the one) wherewith he was rebuking, and (the other) wherewith he was condemning. And certain it is, that forthwith thereafter the rebuked one indeed trembled beneath the menace of the uplifted rod, but the condemned perished under the instant infliction of the penalty. Immediately the former retreated fearing the blow, the latter paying the penalty. When a letter of the self-same apostle is sent a second time to the Corinthians, pardon is granted plainly; but it is uncertain to whom, because neither person nor cause is advertised. I will compare the cases with the senses. If the "incestuous" man is set before us, on the same platform will be the "inflated" man too. Surely the analogy of the case is sufficiently maintained, when the "inflated" is rebuked, but the "incestuous" is condemned. To the "inflated" pardon is granted, but after rebuke; to the "incestuous" no pardon seems to have been granted, as under condemnation. If it was to him for whom it was feared that he might be "devoured by mourning" that pardon was being granted, the "rebuked" one was still in danger of being devoured, losing heart on account of the commination, and mourning on account of the rebuke. The "condemned" one, however, was permanently accounted as already devoured, alike by his fault and by his sentence; (accounted, that is, as one) who had not to "mourn," but to suffer that which, before suffering it, he might have mourned. If the reason why pardon was being granted was "lest we should be defrauded by Satan," the loss against which precaution was being taken had to do with that which had not yet perished. No precaution is taken in the use of a thing finally despatched, but in the case of a thing still safe. But the condemned one--condemned, too, to the possession of Satan--had already perished from the Church at the moment when he had committed such a deed, not to say withal at the moment of being forsworn by the Church itself. How should (the Church) fear to suffer a fraudulent loss of him whom she had already lost on his ereption, and whom, after condemnation, she could not have held? Lastly, to what will it be becoming for a judge to grant indulgence? to that which by a formal pronouncement he has decisively settled, or to that which by an interlocutory sentence he has left in suspense? And, of course, (I am speaking of) that judge who is not wont "to rebuild those things which he has destroyed, lest he be held a transgressor." [849] Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" [850] none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,--would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore--the moderate nature of his fault permitting it--subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," [851] the "teacher of the nations in faith and verity," [852] the "vessel of election," [853] the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,--(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time;" [854] (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human. Therefore he has trifled both with his own "spirit," [855] and with "the angel of the Church," [856] and with "the power of the Lord," if he rescinded what by their counsel he had formally pronounced. __________________________________________________________________ [837] Comp. 2 Thess. iii. 6, 11. [838] 1 Cor. i. 14, 15; but the Greek is, eis to emon onoma. [839] 1 Cor. ii. 2. [840] 1 Cor. ix. 1. [841] Comp. 1 Cor. ix. 15. [842] 1 Cor. vi. 3. [843] 1 Cor. iv. 8, inaccurately. [844] 1 Cor. viii. 2, inaccurately. [845] See 2 Cor. xi. 20. [846] 1 Cor. iv. 7, with some words omitted. [847] Comp. Acts xxiii. 2. [848] 1 Cor. viii. 7, 12, inaccurately. [849] Comp. Gal. ii. 18. [850] Comp. 2 Cor. x. 9. [851] Comp. Rom. i. 1, and the beginnings of his Epp. passim. [852] 1 Tim. ii. 7. [853] Acts ix. 15. [854] Comp. Dan. ii. 8. [855] Comp. 1 Cor. v. 3. [856] Comp. Rev. i. 20; ii. 1, 8, 12, 18; iii. 1, 7, 14. __________________________________________________________________ Chapter XV.--The Same Subject Continued. If you hammer out the sequel of that Epistle to illustrate the meaning of the apostle, neither will that sequel be found to square with the obliteration of incest; lest even here the apostle be put to the blush by the incongruity of his later meanings. For what kind (of hypothesis) is it, that the very moment after making a largess of restoration to the privileges of ecclesiastical peace to an incestuous fornicator, he should forthwith have proceeded to accumulate exhortations about turning away from impurities, about pruning away of blemishes, about exhortations to deeds of sanctity, as if he had decreed nothing of a contrary nature just before? Compare, in short, (and see) whether it be his province to say, "Wherefore, having this ministration, in accordance with (the fact) that we have obtained mercy, we faint not; but renounce the secret things of disgrace," [857] who has just released from condemnation one manifestly convicted of, not "disgrace" merely, but crime too: whether it be province, again, to excuse a conspicuous immodesty, who, among the counts of his own labours, after "straits and pressures," after "fasts and vigils," has named "chastity" also: [858] whether it be, once more, his province to receive back into communion whatsoever reprobates, who writes, "For what society (is there) between righteousness and iniquity? what communion, moreover, between light and darkness? what consonance between Christ and Belial? or what part for a believer with an unbeliever? or what agreement between the temple of God and idols?" Will he not deserve to hear constantly (the reply); "And in what manner do you make a separation between things which, in the former part of your Epistle, by restitution of the incestuous one, you have joined? For by his restoration to concorporate unity with the Church, righteousness is made to have fellowship with iniquity, darkness has communion with light, Belial is consonant with Christ, and believer shares the sacraments with unbeliever. And idols may see to themselves: the very vitiator of the temple of God is converted into a temple of God: for here, too, he says, For ye are a temple of the living God. For He saith, That I will dwell in you, and will walk in (you), and will be their God, and they shall be to Me a people. Wherefore depart from the midst of them, be separate, and touch not the unclean.' [859] This (thread of discourse) also you spin out, O apostle, when at the very moment you yourself are offering your hand to so huge a whirlpool of impurities; nay, you superadd yet further, Having therefore this promise, beloved, cleanse we ourselves out from every defilement of flesh and spirit, perfecting chastity in God's fear.'" [860] I pray you, had he who fixes such (exhortations) in our minds been recalling some notorious fornicator into the Church? or is his reason for writing it, to prevent himself from appearing to you in the present day to have so recalled him? These (words of his) will be in duty bound alike to serve as a prescriptive rule for the foregone, and a prejudgment for the following, (parts of the Epistle). For in saying, toward the end of the Epistle, "Lest, when I shall have come, God humble me, and I bewail many of those who have formerly sinned, and have not repented of the impurity which they have committed, the fornication, and the vileness," [861] he did not, of course, determine that they were to be received back (by him into the Church) if they should have entered (the path of) repentance, whom he was to find in the Church, but that they were to be bewailed, and indubitably ejected, that they might lose (the benefit of) repentance. And, besides, it is not congruous that he, who had above asserted that there was no communion between light and darkness, righteousness and iniquity, should in this place have been indicating somewhat touching communion. But all such are ignorant of the apostle as understand anything in a sense contrary to the nature and design of the man himself, contrary to the norm and rule of his doctrines; so as to presume that he, a teacher of every sanctity, even by his own example, an execrator and expiator of every impurity, and universally consistent with himself in these points, restored ecclesiastical privileges to an incestuous person sooner than to some more mild offender. __________________________________________________________________ [857] 2 Cor. iv. 1, 2. [858] Ib. vi. 5, 6. [859] 2 Cor. vi. 16-18. [860] 2 Cor. vii. 1, not accurately given. [861] 2 Cor. xii. 21, again inexactly given. __________________________________________________________________ Chapter XVI.--General Consistency of the Apostle. Necessary it is, therefore, that the (character of the) apostle should be continuously pointed out to them; whom I will maintain to be such in the second of Corinthians withal, as I know (him to be) in all his letters. (He it is) who even in the first (Epistle) was the first of all (the apostles) to dedicate the temple of God: "Know ye not that ye are the temple of God, and that in you the Lord dwells?" [862] --who likewise, for the consecrating and purifying (of) that temple, wrote the law pertaining to the temple-keepers: "If any shall have marred the temple of God, him shall God mar; for the temple of God is holy, which (temple) are ye." [863] Come, now; who in the world has (ever) redintegrated one who has been "marred" by God (that is, delivered to Satan with a view to destruction of the flesh), after subjoining for that reason, "Let none seduce himself;" [864] that is, let none presume that one "marred" by God can possibly be redintegrated anew? Just as, again, among all other crimes--nay, even before all others--when affirming that "adulterers, and fornicators, and effeminates, and co-habitors with males, will not attain the kingdom of God," he premised, "Do not err" [865] --to wit, if you think they will attain it. But to them from whom "the kingdom" is taken away, of course the life which exists in the kingdom is not permitted either. Moreover, by superadding, "But such indeed ye have been; but ye have received ablution, but ye have been sanctified, in the Name of the Lord Jesus Christ, and in the Spirit of our God;" [866] in as far as he puts on the paid side of the account such sins before baptism, in so far after baptism he determines them irremissible, if it is true, (as it is), that they are not allowed to "receive ablution" anew. Recognise, too, in what follows, Paul (in the character of) an immoveable column of discipline and its rules: "Meats for the belly, and the belly for meats: God maketh a full end both of the one and of the others; but the body (is) not for fornication, but for God:" [867] for "Let Us make man," said God, "(conformable) to Our image and likeness." "And God made man; (conformable) to the image and likeness of God made He him." [868] "The Lord for the body:" yes; for "the Word was made flesh." [869] "Moreover, God both raised up the Lord, and will raise up us through His own power;" [870] on account, to wit, of the union of our body with Him. And accordingly, "Know ye not your bodies (to be) members of Christ?" because Christ, too, is God's temple. "Overturn this temple, and I will in three days' space resuscitate it." [871] "Taking away the members of Christ, shall I make (them) members of an harlot? Know ye not, that whoever is agglutinated to an harlot is made one body? (for the two shall be (made) into one flesh): but whoever is agglutinated to the Lord is one spirit? Flee fornication." [872] If revocable by pardon, in what sense am I to flee it, to turn adulterer anew? I shall gain nothing if I do flee it: I shall be "one body," to which by communion I shall be agglutinated. "Every sin which a human being may have committed is extraneous to the body; but whoever fornicateth, sinneth against his own body." [873] And, for fear you should fly to that statement for a licence to fornication, on the ground that you will be sinning against a thing which is yours, not the Lord's, he takes you away from yourself, and awards you, according to his previous disposition, to Christ: "And ye are not your own;" immediately opposing (thereto), "for bought ye are with a price"--the blood, to wit, of the Lord: [874] "glorify and extol the Lord in your body." [875] See whether he who gives this injunction be likely to have pardoned one who has disgraced the Lord, and who has cast Him down from (the empire of) his body, and this indeed through incest. If you wish to imbibe to the utmost all knowledge of the apostle, in order to understand with what an axe of censorship he lops, and eradicates, and extirpates, every forest of lusts, for fear of permitting aught to regain strength and sprout again; behold him desiring souls to keep a fast from the legitimate fruit of nature--the apple, I mean, of marriage: "But with regard to what ye wrote, good it is for a man to have no contact with a woman; but, on account of fornication, let each one have his own wife: let husband to wife, and wife to husband, render what is due." [876] Who but must know that it was against his will that he relaxed the bond of this "good," in order to prevent fornication? But if he either has granted, or does grant, indulgence to fornication, of course he has frustrated the design of his own remedy. and will be bound forthwith to put the curb upon the nuptials of continence, if the fornication for the sake of which those nuptials are permitted shall cease to be feared. For (a fornication) which has indulgence granted it will not be feared. And yet he professes that he has granted the use of marriage "by way of indulgence, not of command." [877] For he "wills" all to be on a level with himself. But when things lawful are (only) granted by way of indulgence, who hope for things unlawful? "To the unmarried" also, "and widows," he says, "It is good, by his example, to persevere" (in their present state); "but if they were too weak, to marry; because it is preferable to marry than to bum." [878] With what fires, I pray you, is it preferable to "burn"--(the fires) of concupiscence, or (the fires) of penalty? Nay, but if fornication is pardonable, it will not be an object of concupiscence. But it is more (the manner) of an apostle to take forethought for the fires of penalty. Wherefore, if it is penalty which "burns," it follows that fornication, which penalty awaits, is not pardonable. Meantime withal, while prohibiting divorce, he uses the Lord's precept against adultery as an instrument for providing, in place of divorce, either perseverance in widowhood, or else a reconciliation of peace: inasmuch as "whoever shall have dismissed a wife (for any cause) except the cause of adultery, maketh her commit adultery; and he who marrieth one dismissed by a husband committeth adultery." [879] What powerful remedies does the Holy Spirit furnish, to prevent, to wit, the commission anew of that which He wills not should anew be pardoned! Now, if in all cases he says it is best for a man thus to be; "Thou art joined to a wife, seek not loosing" (that you may give no occasion to adultery); "thou art loosed from a wife, seek not a wife," that you may reserve an opportunity for yourself: "but withal, if thou shalt have married a wife, and if a virgin shall have married, she sinneth not; pressure, however, of the flesh such shall have,"--even here he is granting a permission by way of "sparing them." [880] On the other hand, he lays it down that "the time is wound up," in order that even "they who have wives may be as if they had them not." "For the fashion of this world is passing away,"--(this world) no longer, to wit, requiring (the command), "Grow and multiply." Thus he wills us to pass our life "without anxiety," because "the unmarried care about the Lord, how they may please God; the married, however, muse about the world, [881] how they may please their spouse." [882] Thus he pronounces that the "preserver of a virgin" doeth "better" than her "giver in marriage." [883] Thus, too, he discriminatingly judges her to be more blessed, who, after losing her husband subsequently to her entrance into the faith, lovingly embraces the opportunity of widowhood. [884] Thus he commends as Divine all these counsels of continence: "I think," [885] he says, "I too have the Spirit of God." [886] Who is this your most audacious asserter of all immodesty, plainly a "most faithful" advocate of the adulterous, and fornicators, and incestuous, in whose honour he has undertaken this cause against the Holy Spirit, so that he recites a false testimony from (the writings of) His apostle? No such indulgence granted Paul, who endeavours to obliterate "necessity of the flesh" wholly from (the list of) even honourable pretexts (for marriage unions). He does grant "indulgence," I allow;--not to adulteries, but to nuptials. He does "spare," I allow;--marriages, not harlotries. He tries to avoid giving pardon even to nature, for fear he may flatter guilt. He is studious to put restraints upon the union which is heir to blessing, for fear that which is heir to curse be excused. This (one possibility) was left him--to purge the flesh from (natural) dregs, for (cleanse it) from (foul) stains he cannot. But this is the usual way with perverse and ignorant heretics; yes, and by this time even with Psychics universally: to arm themselves with the opportune support of some one ambiguous passage, in opposition to the disciplined host of sentences of the entire document. __________________________________________________________________ [862] 1 Cor. iii. 16, inexactly. [863] Ver. 17, not quite correctly. [864] Ver. 18. [865] 1 Cor. vi. 9, 10. [866] Ver. 11, inexactly. [867] Ver. 13. [868] Comp. Gen. i. 26, 27. [869] John i. 14. [870] 1 Cor. vi. 14. [871] John ii. 19. [872] 1 Cor. vi. 15-17. [873] 1 Cor. vi. 18. [874] Comp. 1 Pet. i. 19; and c. vi. above, ad fin. [875] 1 Cor. vi. 19, 20, not exactly. [876] 1 Cor. vii. 1-3. [877] Ib., ver. 6. [878] 1 Cor. vii. 8, 9. [879] Matt. v. 32. [880] 1 Cor. vii. 26-28, constantly quoted in previous treatises. [881] Mundo. [882] Vers. 32, 33, loosely. [883] 1 Cor. vii. 38. [884] Vers. 39, 40. [885] Puto: Gr. doko. [886] Ver. 40 ad fin. __________________________________________________________________ Chapter XVII.--Consistency of the Apostle in His Other Epistles. Challenge me to front the apostolic line of battle; look at his Epistles: they all keep guard in defence of modesty, of chastity, of sanctity; they all aim their missiles against the interests of luxury, and lasciviousness, and lust. What, in short, does he write to the Thessalonians withal? "For our consolation [887] (originated) not of seduction, nor of impurity:" and, "This is the will of God, your sanctification, that ye abstain from fornication; that each one know how to possess his vessel in sanctification and honour, not in the lust of concupiscence, as (do) the nations which are ignorant of God." [888] What do the Galatians read? "Manifest are the works of the flesh." What are these? Among the first he has set "fornication, impurity, lasciviousness:" "(concerning) which I foretell you, as I have foretold, that whoever do such acts are not to attain by inheritance the kingdom of God." [889] The Romans, moreover,--what learning is more impressed upon them than that there must be no dereliction of the Lord after believing? "What, then, say we? Do we persevere in sin, in order that grace may superabound? Far be it. We, who are dead to sin, how shall we live in it still? Are ye ignorant that we who have been baptized in Christ have been baptized into His death? Buried with Him, then, we have been, through the baptism into the death, in order that, as Christ hath risen again from the dead, so we too may walk in newness of life. For if we have been buried together in the likeness of His death, why, we shall be (in that) of (His) resurrection too; knowing this, that our old man hath been crucified together with Him. But if we died with Christ, we believe that we shall live, too, with Him; knowing that Christ, having been raised from the dead, no more dieth, (that) death no more hath domination over Him. For in that He died to sin, He died once for all; but in that He liveth, to God He liveth. Thus, too, repute ye yourselves dead indeed to sin, but living to God through Christ Jesus." [890] Therefore, Christ being once for all dead, none who, subsequently to Christ, has died, can live again to sin, and especially to so heinous a sin. Else, if fornication and adultery may by possibility be anew admissible, Christ withal will be able anew to die. Moreover, the apostle is urgent in prohibiting "sin from reigning in our mortal body," [891] whose "infirmity of the flesh" he knew. "For as ye have tendered your members to servile impurity and iniquity, so too now tender them servants to righteousness unto holiness." For even if he has affirmed that "good dwelleth not in his flesh," [892] yet (he means) according to "the law of the letter," [893] in which he "was:" but according to "the law of the Spirit," [894] to which he annexes us, he frees us from the "infirmity of the flesh." "For the law," he says, "of the Spirit of life hath manumitted thee from the law of sin and of death." [895] For albeit he may appear to be partly disputing from the standpoint of Judaism, yet it is to us that he is directing the integrity and plenitude of the rules of discipline,--(us), for whose sake soever, labouring (as we were) in the law, "God hath sent, through flesh, His own Son, in similitude of flesh of sin; and, because of sin, hath condemned sin in the flesh; in order that the righteousness of the law," he says, "might be fulfilled in us, who walk not according to flesh, but according to (the) Spirit. For they who walk according to flesh are sensible as to those things which are the flesh's, and they who (walk) according to (the) Spirit those which (are) the Spirit's." [896] Moreover, he has affirmed the "sense of the flesh" to be "death;" [897] hence too, "enmity," and enmity toward God; [898] and that "they who are in the flesh," that is, in the sense of the flesh, "cannot please God:" [899] and, "If ye live according to flesh," he says, "it will come to pass that ye die." [900] But what do we understand "the sense of the flesh" and "the life of the flesh" (to mean), except whatever "it shames (one) to pronounce?" [901] for the other (works) of the flesh even an apostle would have named. [902] Similarly, too, (when writing) to the Ephesians, while recalling past (deeds), he warns (them) concerning the future: "In which we too had our conversation, doing the concupiscences and pleasures of the flesh." [903] Branding, in fine, such as had denied themselves--Christians, to wit--on the score of having "delivered themselves up to the working of every impurity," [904] "But ye," he says, "not so have learnt Christ." And again he says thus: "Let him who was wont to steal, steal no more." [905] But, similarly, let him who was wont to commit adultery hitherto, not commit adultery; and he who was wont to fornicate hitherto, not fornicate: for he would have added these (admonitions) too, had he been in the habit of extending pardon to such, or at all willed it to be extended--(he) who, not willing pollution to be contracted even by a word, says, "Let no base speech proceed out of your mouth." [906] Again: "But let fornication and every impurity not be even named among you, as becometh saints," [907] --so far is it from being excused,--"knowing this, that every fornicator or impure (person) hath not God's kingdom. Let none seduce you with empty words: on this account cometh the wrath of God upon the sons of unbelief." [908] Who "seduces with empty words" but he who states in a public harangue that adultery is remissible? not seeing into the fact that its very foundations have been dug out by the apostle, when he puts restraints upon drunkennesses and revellings, as withal here: "And be not inebriated with wine, in which is voluptuousness." [909] He demonstrates, too, to the Colossians what "members" they are to "mortify" upon earth: "fornication, impurity, lust, evil concupiscence," and "base talk." [910] Yield up, by this time, to so many and such sentences, the one (passage) to which you cling. Paucity is cast into the shade by multitude, doubt by certainty, obscurity by plainness. Even if, for certain, the apostle had granted pardon of fornication to that Corinthian, it would be another instance of his once for all contravening his own practice to meet the requirement of the time. He circumcised Timotheus alone, and yet did away with circumcision. [911] __________________________________________________________________ [887] 1 Thess. ii. 3, omitting the last clause. [888] 1 Thess. iv. 3-5. [889] Gal. v. 19-21. [890] Rom. vi. 1-11. [891] Ver. 12. [892] See Rom. vii. 18. [893] This exact expression does not occur; but comp. 2 Cor. iii. 6. [894] Comp. the last reference and Rom. viii. 2. [895] Rom. viii. 2, omitting en Christo 'Iesou, and substituting (unless it be a misprint) "te" for me. [896] Rom. viii. 3-5. [897] Ver. 6. [898] Ver. 7. [899] Ver. 8. [900] Ver. 12. [901] See Eph. v. 12. [902] As he did to the Galatians: see Gal. v. 19-21. [903] Eph. ii. 3, briefly, and not literally. [904] Eph. iv. 17-20. [905] Ver. 28. [906] Ver. 29 ad init. [907] Eph. v. 3. [908] Vers. 5, 6, not accurately. [909] Ver. 18. [910] See Col. iii. 5, 8. [911] Comp. Acts xvi. 1-3 with Gal. v. 2-6, and similar passages. __________________________________________________________________ Chapter XVIII.--Answer to a Psychical Objection. "But these (passages)," says (our opponent), "will pertain to the interdiction of all immodesty, and the enforcing of all modesty, yet without prejudice to the place of pardon; which (pardon) is not forthwith quite denied when sins are condemned, since the time of the pardon is concurrent with the condemnation which it excludes." This piece of shrewdness on the part of the Psychics was (naturally) sequent; and accordingly we have reserved for this place the cautions which, even in the times of antiquity, were openly taken with a view to the refusing of ecclesiastical communion to cases of this kind. For even in the Proverbs, which we call Paroemiæ, Solomon specially (treats) of the adulterer (as being) nowhere admissible to expiation. "But the adulterer," he says, "through indigence of senses acquireth perdition to his own soul; sustaineth dolors and disgraces. His ignominy, moreover, shall not be wiped away for the age. For indignation, full of jealousy, will not spare the man in the day of judgment." [912] If you think this said about a heathen, at all events about believers you have already heard (it said) through Isaiah: "Go out from the midst of them, and be separate, and touch not the impure." [913] You have at the very outset of the Psalms, "Blessed the man who hath not gone astray in the counsel of the impious, nor stood in the way of sinners, and sat in the state-chair of pestilence;" [914] whose voice, [915] withal, (is heard) subsequently: "I have not sat with the conclave of vanity; and with them who act iniquitously will I not enter"--this (has to do with "the church" of such as act ill--"and with the impious will I not sit;" [916] and, "I will wash with the innocent mine hands, and Thine altar will I surround, Lord" [917] --as being "a host in himself"--inasmuch as indeed "With an holy (man), holy Thou wilt be; and with an innocent man, innocent Thou wilt be; and with an elect, elect Thou wilt be; and with a perverse, perverse Thou wilt be." [918] And elsewhere: "But to the sinner saith the Lord, Why expoundest thou my righteous acts, and takest up my testament through thy mouth? If thou sawest a thief, thou rannest with him; and with adulterers thy portion thou madest." [919] Deriving his instructions, therefore, from hence, the apostle too says: "I wrote to you in the Epistle, not to be mingled up with fornicators: not, of course, with the fornicators of this world"--and so forth--"else it behoved you to go out from the world. But now I write to you, if any is named a brother among you, (being) a fornicator, or an idolater" (for what so intimately joined?), "or a defrauder" (for what so near akin?), and so on, "with such to take no food even," [920] not to say the Eucharist: because, to wit, withal "a little leaven spoileth the flavour of the whole lump." [921] Again to Timotheus: "Lay hands on no one hastily, nor communicate with others' sins." [922] Again to the Ephesians: "Be not, then, partners with them: for ye were at one time darkness." [923] And yet more earnestly: "Communicate not with the unfruitful works of darkness; nay rather withal convict them. For (the things) which are done by them in secrecy it is disgraceful even to utter." [924] What more disgraceful than immodesties? If, moreover, even from a "brother" who "walketh idly" [925] he warns the Thessalonians to withdraw themselves, how much more withal from a fornicator! For these are the deliberate judgments of Christ, "loving the Church," who "hath delivered Himself up for her, that He may sanctify her (purifying her utterly by the laver of water) in the word, that He may present the Church to Himself glorious, not having stain or wrinkle"--of course after the laver--"but (that) she may be holy and without reproach;" [926] thereafter, to wit, being "without wrinkle" as a virgin, "without stain" (of fornication) as a spouse, "without disgrace" (of vileness), as having been "utterly purified." What if, even here, you should conceive to reply that communion is indeed denied to sinners, very especially such as had been "polluted by the flesh," [927] but (only) for the present; to be restored, to wit, as the result of penitential suing: in accordance with that clemency of God which prefers a sinner's repentance to his death? [928] --for this fundamental ground of your opinion must be universally attacked. We say, accordingly, that if it had been competent to the Divine clemency to have guaranteed the demonstration of itself even to the post-baptismally lapsed, the apostle would have said thus: "Communicate not with the works of darkness, unless they shall have repented;" and, "With such take not food even, unless after they shall have wiped, with rolling at their feet, the shoes of the brethren;" and, "Him who shall have marred the temple of God, shall God mar, unless he shall have shaken off from his head in the church the ashes of all hearths." For it had been his duty, in the case of those things which he had condemned, to have equally determined the extent to which he had (and that conditionally) condemned them--whether he had condemned them with a temporary and conditional, and not a perpetual, severity. However, since in all Epistles he both prohibits such a character, (so sinning) after believing, from being admitted (to the society of believers); and, if admitted, detrudes him from communion, without hope of any condition or time; he sides more with our opinion, pointing out that the repentance which the Lord prefers is that which before believing, before baptism, is esteemed better than the death of the sinner,--(the sinner, I say,) once for all to be washed through the grace of Christ, who once for all has suffered death for our sins. For this (rule), even in his own person, the apostle has laid down. For, when affirming that Christ came for this end, that He might save sinners, [929] of whom himself had been the "first," what does he add? "And I obtained mercy, because I did (so) ignorantly in unbelief." [930] Thus that clemency of God, preferring the repentance of a sinner to his death, looks at such as are ignorant still, and still unbelieving, for the sake of whose liberation Christ came; not (at such) as already know God, and have learnt the sacrament of the faith. But if the clemency of God is applicable to such as are ignorant still, and unbelieving, of course it follows that repentance invites clemency to itself; without prejudice to that species of repentance after believing, which either, for lighter sins, will be able to obtain pardon from the bishop, or else, for greater and irremissible ones, from God only. [931] __________________________________________________________________ [912] Prov. vi. 32-34. [913] Isa. lii. 11, quoted in 2 Cor. vi. 17. [914] Ps. i. 1 in LXX. [915] i.e., the voice of this "blessed man," this true "Asher." [916] Ps. xxvi. 4, 5 (in LXX. xxv. 4, 5). [917] Ps. xxvi. (xxv. in LXX.) 6, not quite exactly. [918] Ps. xviii. 25, 26 (in LXX. Ps. xviii. 26, 27), nearly. [919] Ps. l. (xlix. in LXX.) 16, 18. [920] 1 Cor. v. 9-11. [921] Ver. 6. [922] 1 Tim. v. 22. [923] Eph. v. 7, 8 ad init. [924] Vers. 11, 12. [925] 2 Thess. iii. 6. [926] Eph. v. 26, 27. [927] Comp. Jude 23 ad fin. [928] Comp. Ezek. xxxiii. 11, etc.; and see cc. ii., xxii. [929] See 1 Tim. i. 15. [930] 1 Tim. i. 13, 16. [931] See cc. iii. and xi., above. __________________________________________________________________ Chapter XIX.--Objections from the Revelation and the First Epistle of St. John Refuted. But how far (are we to treat) of Paul; since even John appears to give some secret countenance to the opposite side? as if in the Apocalypse he has manifestly assigned to fornication the auxiliary aid of repentance, where, to the angel of the Thyatirenes, the Spirit sends a message that He "hath against him that he kept (in communion) the woman Jezebel, who calleth herself a prophet, and teacheth, [932] and seduceth my servants unto fornicating and eating of idol sacrifice. And I gave her bounteously a space of time, that she might enter upon repentance; nor is she willing to enter upon it on the count of fornication. Behold, I will give her into a bed, and her adulterers with herself into greatest pressure, unless they shall have repented of her works." [933] I am content with the fact that, between apostles, there is a common agreement in rules of faith and of discipline. For, "Whether (it be) I," says (Paul), "or they, thus we preach." [934] Accordingly, it is material to the interest of the whole sacrament to believe nothing conceded by John, which has been flatly refused by Paul. This harmony of the Holy Spirit whoever observes, shall by Him be conducted into His meanings. For (the angel of the Thyatirene Church) was secretly introducing into the Church, and urging justly to repentance, an heretical woman, who had taken upon herself to teach what she had learnt from the Nicolaitans. For who has a doubt that an heretic, deceived by (a spurious baptismal) rite, upon discovering his mischance, and expiating it by repentance, both attains pardon and is restored to the bosom of the Church? Whence even among us, as being on a par with an heathen, nay even more than heathen, an heretic likewise, (such an one) is purged through the baptism of truth from each character, [935] and admitted (to the Church). Or else, if you are certain that that woman had, after a living faith, subsequently expired, and turned heretic, in order that you may claim pardon as the result of repentance, not as it were for an heretical, but as it were for a believing, sinner: let her, I grant, repent; but with the view of ceasing from adultery, not however in the prospect of restoration (to Church-fellowship) as well. For this will be a repentance which we, too, acknowledge to be due much more (than you do); but which we reserve, for pardon, to God. [936] In short, this Apocalypse, in its later passages, has assigned "the infamous and fornicators," as well as "the cowardly, and unbelieving, and murderers, and sorcerers, and idolaters," who have been guilty of any such crime while professing the faith, to "the lake of fire," [937] without any conditional condemnation. For it will not appear to savour of (a bearing upon) heathens, since it has (just) pronounced with regard to believers, "They who shall have conquered shall have this inheritance; and I will be to them a God, and they to me for sons;" and so has subjoined: "But to the cowardly, and unbelieving, and infamous, and fornicators, and murderers, and sorcerers, and idolaters, (shall be) a share in the lake of fire and sulphur, which (lake) is the second death." Thus, too, again: "Blessed they who act according to the precepts, that they may have power over the tree of life and over the gates, for entering into the holy city. Dogs, sorcerers, fornicators, murderers, out!" [938] --of course, such as do not act according to the precepts; for to be sent out is the portion of those who have been within. Moreover, "What have I to do to judge them who are without?" [939] had preceded (the sentences now in question). From the Epistle also of John they forthwith cull (a proof). It is said: "The blood of His Son purifieth us utterly from every sin." [940] Always then, and in every form, we will sin, if always and from every sin He utterly purifies us; or else, if not always, not again after believing; and if not from sin, not again from fornication. But what is the point whence (John) has started? He had predicated "God" to be "Light," and that "darkness is not in Him," and that "we lie if we say that we have communion with Him, and walk in darkness." [941] "If, however," he says, "we walk in the light, we shall have communion with Him, and the blood of Jesus Christ our Lord purifieth us utterly from every sin." [942] Walking, then, in the light, do we sin? and, sinning in the light, shall we be utterly purified? By no means. For he who sins is not in the light, but in darkness. Whence, too, he points out the mode in which we shall be utterly purified from sin--(by) "walking in the light," in which sin cannot be committed. Accordingly, the sense in which he says we "are utterly purified" is, not in so far as we sin, but in so far as we do not sin. For, "walking in the light," but not having communion with darkness, we shall act as they that are "utterly purified;" sin not being quite laid down, but not being wittingly committed. For this is the virtue of the Lord's blood, that such as it has already purified from sin, and thenceforward has set "in the light," it renders thenceforward pure, if they shall continue to persevere walking in the light. "But he subjoins," you say, "If we say that we have not sin, we are seducing ourselves, and the truth is not in us. If we confess our sins, faithful and just is He to remit them to us, and utterly purify us from every unrighteousness." [943] Does he say "from impurity?" (No): or else, if that is so, then (He "utterly purifies" us) from "idolatry" too. But there is a difference in the sense. For see yet again: "If we say," he says, "that we have not sinned, we make Him a liar, and His word is not in us." [944] All the more fully: "Little children, these things have I written to you, lest ye sin; and if ye shall have sinned, an Advocate we have with God the Father, Jesus Christ the righteous; and, He is the propitiation for our sins." [945] "According to these words," you say, "it will be admitted both that we sin, and that we have pardon." What, then, will become (of your theory), when, proceeding (with the Epistle), I find something different? For he affirms that we do not sin at all; and to this end he treats at large, that he may make no such concession; setting forth that sins have been once for all deleted by Christ, not subsequently to obtain pardon; in which statement the sense requires us (to apply the statement) to an admonition to chastity. "Every one," he says, "who hath this hope, maketh himself chaste, because He too is chaste. Every one who doeth sin, doeth withal iniquity; [946] and sin is iniquity. [947] And ye know that He hath been manifested to take away sins"--henceforth, of course, to be no more incurred, if it is true, (as it is,) that he subjoins, "Every one who abideth in Him sinneth not; every one who sinneth neither hath seen nor knoweth Him. Little children, let none seduce you. Every one who doeth righteousness is righteous, as He withal is righteous. He who doeth sin is of the devil, inasmuch as the devil sinneth from the beginning. For unto this end was manifested the Son of God, to undo the works of the devil:" for He has "undone" them withal, by setting man free through baptism, the "handwriting of death" having been "made a gift of" to him: [948] and accordingly, "he who is being born of God doeth not sin, because the seed of God abideth in him; and he cannot sin, because he hath been born of God. Herein are manifest the sons of God and the sons of the devil." [949] Wherein? except it be (thus): the former by not sinning, from the time that they were born from God; the latter by sinning, because they are from the devil, just as if they never were born from God? But if he says, "He who is not righteous is not of God," [950] how shall he who is not modest again become (a son) of God, who has already ceased to be so? "It is therefore nearly equivalent to saying that John has forgotten himself; asserting, in the former part of his Epistle, that we are not without sin, but now prescribing that we do not sin at all: and in the one case flattering us somewhat with hope of pardon, but in the other asserting with all stringency, that whoever may have sinned are no sons of God." But away with (the thought): for not even we ourselves forget the distinction between sins, which was the starting-point of our digression. And (a right distinction it was); for John has here sanctioned it; in that there are some sins of daily committal, to which we all are liable: for who will be free from the accident of either being angry unjustly, and retaining his anger beyond sunset; [951] or else even using manual violence or else carelessly speaking evil; or else rashly swearing; or else forfeiting his plighted word or else lying, from bashfulness or "necessity?" In businesses, in official duties, in trade, in food, in sight, in hearing, by how great temptations are we plied! So that, if there were no pardon for such sins as these, salvation would be unattainable to any. Of these, then, there will be pardon, through the successful Suppliant of the Father, Christ. But there are, too, the contraries of these; as the graver and destructive ones, such as are incapable of pardon--murder, idolatry, fraud, apostasy, blasphemy; (and), of course, too, adultery and fornication; and if there be any other "violation of the temple of God." For these Christ will no more be the successful Pleader: these will not at all be incurred by one who has been born of God, who will cease to be the son of God if he do incur them. Thus John's rule of diversity will be established; arranging as he does a distinction of sins, while he now admits and now denies that the sons of God sin. For (in making these assertions) he was looking forward to the final clause of his letter, and for that (final clause) he was laying his preliminary bases; intending to say, in the end, more manifestly: "If any knoweth his brother to be sinning a sin not unto death, he shall make request, and the Lord shall give life to him who sinneth not unto death. For there is a sin unto death: not concerning that do I say that one should make request." [952] He, too, (as I have been), was mindful that Jeremiah had been prohibited by God to deprecate (Him) on behalf of a people which was committing mortal sins. "Every unrighteousness is sin; and there is a sin unto death. [953] But we know that every one who hath been born of God sinneth not" [954] --to wit, the sin which is unto death. Thus there is no course left for you, but either to deny that adultery and fornication are mortal sins; or else to confess them irremissible, for which it is not permitted even to make successful intercession. __________________________________________________________________ [932] Or, "saith and teacheth that she is a prophet." [933] Rev. ii. 18, 20-22. [934] 1 Cor. xv. 11. [935] i.e., of heathen and heretic. [936] See the end of the foregoing chapter. [937] Rev. xxi. 8. [938] Rev. xxii. 14, 15. [939] 1 Cor. v. 12 ad init. [940] 1 John i. 7 ad fin. [941] Vers. 5, 6. [942] Ver. 8, incorrectly. [943] 1 John i. 8, 9. [944] 1 John i. 9. [945] 1 John ii. 1, 2. [946] Iniquitatem =anomian. [947] Iniquitas; anomia ="lawlessness." [948] See Col. ii. 13, 14. [949] 1 John iii. 3-10. [950] 1 John iii. 10. [951] Eph. iv. 26. [952] 1 John v. 16. But Tertullian has rendered aitein and erotan by the one word postulare. See Trench, N. T. Synonyms, pp. 169-173. ed. 4, 1858. [953] So Oehler; but it appears that a "non" must have been omitted. [954] Vers. 17, 18. __________________________________________________________________ Chapter XX.--From Apostolic Teaching Tertullian Turns to that of Companions of the Apostles, and of the Law. The discipline, therefore, of the apostles properly (so called), indeed, instructs and determinately directs, as a principal point, the overseer of all sanctity as regards the temple of God to the universal eradication of every sacrilegious outrage upon modesty, without any mention of restoration. I wish, however, redundantly to superadd the testimony likewise of one particular comrade of the apostles,--(a testimony) aptly suited for confirming, by most proximate right, the discipline of his masters. For there is extant withal an Epistle to the Hebrews under the name of Barnabas--a man sufficiently accredited by God, as being one whom Paul has stationed next to himself in the uninterrupted observance of abstinence: "Or else, I alone and Barnabas, have not we the power of working?" [955] And, of course, the Epistle of Barnabas is more generally received among the Churches than that apocryphal "Shepherd" of adulterers. Warning, accordingly, the disciples to omit all first principles, and strive rather after perfection, and not lay again the foundations of repentance from the works of the dead, he says: "For impossible it is that they who have once been illuminated, and have tasted the heavenly gift, and have participated in the Holy Spirit, and have tasted the word of God and found it sweet, when they shall--their age already setting--have fallen away, should be again recalled unto repentance, crucifying again for themselves the Son of God, and dishonouring Him." [956] "For the earth which hath drunk the rain often descending upon it, and hath borne grass apt for them on whose account it is tilled withal, attaineth God's blessing; but if it bring forth thorns, it is reprobate, and nighest to cursing, whose end is (doomed) unto utter burning." [957] He who learnt this from apostles, and taught it with apostles, never knew of any "second repentance" promised by apostles to the adulterer and fornicator. For excellently was he wont to interpret the law, and keep its figures even in (the dispensation of) the Truth itself. It was with a reference, in short, to this species of discipline that the caution was taken in the case of the leper: "But if the speckled appearance shall have become efflorescent over the skin, and shall have covered the whole skin from the head even unto the feet through all the visible surface, then the priest, when he shall have seen, shall utterly cleanse him: since he hath wholly turned into white he is clean. But on the day that there shall have been seen in such an one quick colour, he is defiled." [958] (The Law) would have the man who is wholly turned from the pristine habit of the flesh to the whiteness of faith--which (faith) is esteemed a defect and blemish in (the eyes of) the world [959] --and is wholly made new, to be understood to be "clean;" as being no longer "speckled," no longer dappled with the pristine and the new (intermixt). If, however, after the reversal (of the sentence of uncleanness), ought of the old nature shall have revived with its tendencies, that which was beginning to be thought utterly dead to sin in his flesh must again be judged unclean, and must no more be expiated by the priest. Thus adultery, sprouting again from the pristine stock, and wholly blemishing the unity of the new colour from which it had been excluded, is a defect that admits of no cleansing. Again, in the case of a house: if any spots and cavities in the party-walls had been reported to the priest, before he entered to inspect that house he bids all (its contents) be taken away from it; thus the belongings of the house would not be unclean. Then the priest, if, upon entering, he had found greenish or reddish cavities, and their appearance to the sight deeper down within the body of the party-wall, was to go out to the gate, and separate the house for a period within seven days. Then, upon returning on the seventh day, if he should have perceived the taint to have become diffused in the party-walls, he was to order those stones in which the taint of the leprosy had been to be extracted and cast away outside the city into an unclean place; and other stones, polished and sound, to be taken and replaced in the stead of the first, and the house to be plastered with other mortar. [960] For, in coming to the High Priest of the Father--Christ--all impediments must first be taken away, in the space of a week, that the house which remains, the flesh and the soul, may be clean; and when the Word of God has entered it, and has found "stains of red and green," forthwith must the deadly and sanguinary passions "be extracted" and "cast away" out of doors--for the Apocalypse withal has set "death" upon a "green horse," but a "warrior" upon a "red" [961] --and in their stead must be under-strewn stones polished and apt for conjunction, and firm,--such as are made (by God) into (sons) of Abraham, [962] --that thus the man may be fit for God. But if, after the recovery and reformation, the priest again perceived in the same house ought of the pristine disorders and blemishes, he pronounced it unclean, and bade the timbers, and the stones, and all the structure of it, to be pulled down, and cast away into an unclean place. [963] This will be the man--flesh and soul--who, subsequently to reformation, after baptism and the entrance of the priests, again resumes the scabs and stains of the flesh, and "is case away outside the city into an unclean place,"--"surrendered," to wit, "to Satan for the destruction of the flesh,"--and is no more rebuilt in the Church after his ruin. So, too, with regard to lying with a female slave, who had been betrothed to an husband, but not yet redeemed, not yet set free: "provision," says (the Law), shall be made for her, and she shall not die, because she was not yet manumitted for him for whom she was being kept. [964] For flesh not yet manumitted to Christ, for whom it was being kept, [965] used to be contaminated with impunity: so now, after manumission, it no more receives pardon. __________________________________________________________________ [955] 1 Cor. ix. 6; but our copies read, tou me ergazesthai. [956] Comp. Heb. vi. 1, 4-6. [957] Vers. 7, 8. [958] See Lev. xiii. 12-14 (in LXX.). [959] Sæculo. [960] See Lev. xiv. 33-42. [961] See Rev. vi. 4, 8. [962] Comp. Matt. iii. 9; Luke iii. 8. [963] Lev. xiv. 43-45. [964] See Lev. xix. 20. [965] Comp. 2 Cor. xi. 2. __________________________________________________________________ Chapter XXI.--Of the Difference Between Discipline and Power, and of the Power of the Keys. If the apostles understood these (figurative meanings of the Law) better, of course they were more careful (with regard to them than even apostolic men). But I will descend even to this point of contest now, making a separation between the doctrine of apostles and their power. Discipline governs a man, power sets a seal upon him; apart from the fact that power is the Spirit, but the Spirit is God. What, moreover, used (the Spirit) to teach? That there must be no communicating with the works of darkness. [966] Observe what He bids. Who, moreover, was able to forgive sins? This is His alone prerogative: for "who remitteth sins but God alone?" [967] and, of course, (who but He can remit) mortal sins, such as have been committed against Himself, [968] and against His temple? For, as far as you are concerned, such as are chargeable with offence against you personally, you are commanded, in the person of Peter, to forgive even seventy times sevenfold. [969] And so, if it were agreed that even the blessed apostles had granted any such indulgence (to any crime) the pardon of which (comes) from God, not from man, it would be competent (for them) to have done so, not in the exercise of discipline, but of power. For they both raised the dead, [970] which God alone (can do), and restored the debilitated to their integrity, [971] which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do. For it did not beseem Him to be severe who had come to suffer. Smitten were both Ananias [972] and Elymas [973] --Ananias with death, Elymas with blindness--in order that by this very fact it might be proved that Christ had had the power of doing even such (miracles). So, too, had the prophets (of old) granted to the repentant the pardon of murder, and therewith of adultery, inasmuch as they gave, at the same time, manifest proofs of severity. [974] Exhibit therefore even now to me, [975] apostolic sir, prophetic evidences, that I may recognise your divine virtue, and vindicate to yourself the power of remitting such sins! If, however, you have had the functions of discipline alone allotted you, and (the duty) of presiding not imperially, but ministerially; [976] who or how great are you, that you should grant indulgence, who, by exhibiting neither the prophetic nor the apostolic character, lack that virtue whose property it is to indulge? "But," you say, "the Church has the power of forgiving sins." This I acknowledge and adjudge more (than you; I) who have the Paraclete Himself in the persons of the new prophets, saying, "The Church has the power to forgive sins; but I will not do it, lest they commit others withal." "What if a pseudo-prophetic spirit has made that declaration?" Nay, but it would have been more the part of a subverter on the one hand to commend himself on the score of clemency, and on the other to influence all others to sin. Or if, again, (the pseudo-prophetic spirit) has been eager to affect this (sentiment) in accordance with "the Spirit of truth," [977] it follows that "the Spirit of truth" has indeed the power of indulgently granting pardon to fornicators, but wills not to do it if it involve evil to the majority. I now inquire into your opinion, (to see) from what source you usurp this right to "the Church." If, because the Lord has said to Peter, "Upon this rock will I build My Church," [978] "to thee have I given the keys of the heavenly kingdom;" [979] or, "Whatsoever thou shalt have bound or loosed in earth, shall be bound or loosed in the heavens," [980] you therefore presume that the power of binding and loosing has derived to you, that is, to every Church akin to Peter, what sort of man are you, subverting and wholly changing the manifest intention of the Lord, conferring (as that intention did) this (gift) personally upon Peter? "On thee," He says, "will I build My Church;" and, "I will give to thee the keys," not to the Church; and, "Whatsoever thou shalt have loosed or bound," not what they shall have loosed or bound. For so withal the result teaches. In (Peter) himself the Church was reared; that is, through (Peter) himself; (Peter) himself essayed the key; you see what (key): "Men of Israel, let what I say sink into your ears: Jesus the Nazarene, a man destined by God for you," and so forth. [981] (Peter) himself, therefore, was the first to unbar, in Christ's baptism, the entrance to the heavenly kingdom, in which (kingdom) are "loosed" the sins that were beforetime "bound;" and those which have not been "loosed" are "bound," in accordance with true salvation; and Ananias he "bound" with the bond of death, and the weak in his feet he "absolved" from his defect of health. Moreover, in that dispute about the observance or non-observance of the Law, Peter was the first of all to be endued with the Spirit, and, after making preface touching the calling of the nations, to say, "And now why are ye tempting the Lord, concerning the imposition upon the brethren of a yoke which neither we nor our fathers were able to support? But however, through the grace of Jesus we believe that we shall be saved in the same way as they." [982] This sentence both "loosed" those parts of the law which were abandoned, and "bound" those which were reserved. Hence the power of loosing and of binding committed to Peter had nothing to do with the capital sins of believers; and if the Lord had given him a precept that he must grant pardon to a brother sinning against him even "seventy times sevenfold," of course He would have commanded him to "bind"--that is, to "retain" [983] --nothing subsequently, unless perchance such (sins) as one may have committed against the Lord, not against a brother. For the forgiveness of (sins) committed in the case of a man is a prejudgment against the remission of sins against God. What, now, (has this to do) with the Church, and your (church), indeed, Psychic? For, in accordance with the person of Peter, it is to spiritual men that this power will correspondently appertain, either to an apostle or else to a prophet. For the very Church itself is, properly and principally, the Spirit Himself, in whom is the Trinity of the One Divinity--Father, Son, and Holy Spirit. [984] (The Spirit) combines that Church which the Lord has made to consist in "three." And thus, from that time forward, [985] every number (of persons) who may have combined together into this faith is accounted "a Church," from the Author and Consecrator (of the Church). And accordingly "the Church," it is true, will forgive sins: but (it will be) the Church of the Spirit, by means of a spiritual man; not the Church which consists of a number of bishops. For the right and arbitrament is the Lord's, not the servant's; God's Himself, not the priest's. __________________________________________________________________ [966] Eph. v. 11. See ch. xviii. above. [967] Mark ii. 7; Luke v. 21. [968] Comp. Ps. li. 4 (in LXX. Ps. l. 6). [969] Matt. xviii. 22. [970] Comp. Acts ix. 36-43; xx. 9-12. [971] Comp. Acts iii. 1-11; v. 13-16. [972] Acts v. 1-6. [973] Acts xiii. 6-12. [974] Comp. 2 Sam. xii. 1-14, etc. [975] Kaye suggests "apostolica et prophetica"--"apostolic and prophetic evidences;" which is very probable. [976] Comp. 1 Pet. v. 1-4. [977] Comp. John xv. 26. [978] Matt. xvi. 18. [979] Matt. xvi. 19 ad init., incorrectly. [980] Matt. xvi. 19. [981] Acts ii. 22 et seqq. [982] See Acts xv. 7-11. [983] Comp. John xx. 23. [984] See de Or., c. ii. [985] See Matt. xviii. 20. __________________________________________________________________ Chapter XXII.--Of Martyrs, and Their Intercession on Behalf of Scandalous Offenders. But you go so far as to lavish this "power" upon martyrs withal! No sooner has any one, acting on a preconceived arrangement, put on the bonds--(bonds), moreover, which, in the nominal custody now in vogue, [986] are soft ones--than adulterers beset him, fornicators gain access to him; instantly prayers echo around him; instantly pools of tears (from the eyes) of all the polluted surround him; nor are there any who are more diligent in purchasing entrance into the prison than they who have lost (the fellowship of) the Church! Men and women are violated in the darkness with which the habitual indulgence of lusts has plainly familiarized them; and they seek peace at the hands of those who are risking their own! Others betake them to the mines, and return, in the character of communicants, from thence, where by this time another "martyrdom" is necessary for sins committed after "martyrdom." "Well, who on earth and in the flesh is faultless?" What "martyr" (continues to be) an inhabitant of the world [987] supplicating? pence in hand? subject to physician and usurer? Suppose, now, (your "martyr") beneath the glaive, with head already steadily poised; suppose him on the cross, with body already outstretched; suppose him at the stake, with the lion already let loose; suppose him on the axle, with the fire already heaped; in the very certainty, I say, and possession of martyrdom: who permits man to condone (offences) which are to be reserved for God, by whom those (offences) have been condemned without discharge, which not even apostles (so far as I know)--martyrs withal themselves--have judged condonable? In short, Paul had already "fought with beasts at Ephesus," when he decreed "destruction" to the incestuous person. [988] Let it suffice to the martyr to have purged his own sins: it is the part of ingratitude or of pride to lavish upon others also what one has obtained at a high price. [989] Who has redeemed another's death by his own, but the Son of God alone? For even in His very passion He set the robber free. [990] For to this end had He come, that, being Himself pure from sin, [991] and in all respects holy, [992] He might undergo death on behalf of sinners. [993] Similarly, you who emulate Him in condoning sins, if you yourself have done no sin, plainly suffer in my stead. If, however, you are a sinner, how will the oil of your puny torch be able to suffice for you and for me? [994] I have, even now, a test whereby to prove (the presence of) Christ (in you). If Christ is in the martyr for this reason, that the martyr may absolve adulterers and fornicators, let Him tell publicly the secrets of the heart, that He may thus concede (pardon to) sins; and He is Christ. For thus it was that the Lord Jesus Christ showed His power: "Why think ye evil in your hearts? For which is easier, to say to the paralytic, Thy sins are remitted thee; or, Rise and walk? Therefore, that ye may know the Son of man to have the power upon earth of remitting sins, I say to thee, paralytic, Rise, and walk." [995] If the Lord set so much store by the proof of His power as to reveal thoughts, and so impart health by His command, lest He should not be believed to have the power of remitting sins; it is not lawful for me to believe the same power (to reside) in any one, whoever he be, without the same proofs. In the act, however, of urgently entreating from a martyr pardon for adulterers and fornicators, you yourself confess that crimes of that nature are not to be washed away except by the martyrdom of the criminal himself, while you presume (they can be washed away) by another's. If this is so, then martyrdom will be another baptism. For "I have withal," saith He, "another baptism." [996] Whence, too, it was that there flowed out of the wound in the Lord's side water and blood, the materials of either baptism. [997] I ought, then, by the first baptism too to (have the right of) setting another free if I can by the second: and we must necessarily force upon the mind (of our opponents this conclusion): Whatever authority, whatever reason, restores ecclesiastical peace to the adulterer and fornicator, the same will be bound to come to the aid of the murderer and idolater in their repentance,--at all events, of the apostate, and of course of him whom, in the battle of his confession, after hard struggling with torments, savagery has overthrown. Besides, it were unworthy of God and of His mercy, who prefers the repentance of a sinner to his death, that they should have easier return into (the bosom of) the Church who have fallen in heat of passion, than they who have fallen in hand-to-hand combat. [998] Indignation urges us to speak. Contaminated bodies you will recall rather than gory ones! Which repentance is more pitiable--that which prostrates tickled flesh, or lacerated? Which pardon is, in all causes, more justly concessible--that which a voluntary, or that which an involuntary, sinner implores? No one is compelled with his will to apostatize; no one against his will commits fornication. Lust is exposed to no violence, except itself: it knows no coercion whatever. Apostasy, on the contrary, what ingenuities of butchery and tribes of penal inflictions enforce! Which has more truly apostatized--he who has lost Christ amid agonies, or (he who has done so) amid delights? he who when losing Him grieved, or he who when losing Him sported? And yet those scars graven on the Christian combatant--scars, of course, enviable in the eyes of Christ, because they yearned after Conquest, and thus also glorious, because failing to conquer they yielded; (scars) after which even the devil himself yet sighs; (scars) with an infelicity of their own, but a chaste one, with a repentance that mourns, but blushes not, to the Lord for pardon--will anew be remitted to such, because their apostasy was expiable! In their case alone is the "flesh weak." Nay, no flesh so strong as that which crushes out the Spirit! __________________________________________________________________ [986] Comp. de Je., c. xii. [987] Sæculi. [988] See 1 Cor. xv. 32. [989] See Acts xxii. 28. [990] Luke xxiii. 39-43. [991] See 1 John iii. v. [992] See Heb. vii. 26-viii. 1. [993] See 1 Pet. iii. 18. [994] See Matt. xxv. 8, 9. [995] See Mark ii. 9-11. [996] Luke xii. 50. [997] John xix. 33, 34. [998] Comp. de Monog., c. xv. __________________________________________________________________ Elucidations. ------------------------ I. (The Shepherd of Hermas, p. 85.) Here, and in chap. xx. below, Tertullian's rabid utterances against the Shepherd may be balanced by what he had said, less unreasonably, in his better mood. [999] Now he refers to the Shepherd's (ii. 1) [1000] view of pardon, even to adulterers. But surely it might be objected even more plausibly against "the Shepherd," whom he prefers, in common with all Christians, as see John viii. 1-11, which I take to be canonical Scripture. A curious question is suggested by what he says of the figure of the Good Shepherd portrayed on the chalice: Is this irony, as if the figure so familiar from illustrations of the catacombs must be meant for the Shepherd of Hermas? Regarding all pictures as idolatrous, he may intend to intimate that adultery (=idolatry) was thus symbolized. II. (Clasping the knees of all, p. 86.) Here is a portrait of the early penitential discipline sufficiently terrible, and it conforms to the apostolic pictures of the same. "Tell it unto the Church," says our Lord (Matt. xviii. 17). In 1 Cor. v. 4 the apostle ("present in spirit") gives judgment, but the whole Church is "gathered together." In James v. 16 the "confession to one another" seems to refer to this public discipline, as also the prayer for healing enjoined on one another. St. Chrysostom, however, reflecting the discipline of his day, in which great changes were made, says, on Matt. xviii. 17, unless it be a gloss, "Dic Ecclesiæ id est Præsidibus =proedreuousin." (Tom. vii. p. 536, ed. Migne.) III. (Remedial discipline, p. 87.) Powerfully as Tertullian states his view of this apostolic "delivering unto Satan" as for final perdition, it is not to be gainsaid that (1 Cor. v. 5) the object was salvation and hope, "that the spirit may be saved in the day of the Lord Jesus." Thus, the power of Satan to inflict bodily suffering (Job ii. 6), when divinely permitted, is recognised under the Gospel (Luke xiii. 16; 2 Cor. xii. 7). The remedial mercy of trials and sufferings may be inferred when providentially occurring. IV. (Personally upon Peter, p. 99.) See what has been said before. But note our author (now writing against the Church, and as a Montanist) has no idea that the personal prerogative of St. Peter had descended to any bishop. More when we come to Cyprian, and see vol. iii. p. 630, this series. __________________________________________________________________ [999] On Prayer, vol. iii. cap. xvi. p. 686, supra, where he speaks respectfully. [1000] Vol. ii. p. 22 (also p. 43), this series. __________________________________________________________________ tertullian fasting anf04 tertullian-fasting On Fasting /ccel/schaff/anf04.iii.ix.html __________________________________________________________________ On Fasting __________________________________________________________________ VIII. On Fasting. [1001] In Opposition to the Psychics. [Translated by the Rev. S. Thelwall.] ------------------------ Chapter I.--Connection of Gluttony and Lust. Grounds of Psychical Objections Against the Montanists. I should wonder at the Psychics, if they were enthralled to voluptuousness alone, which leads them to repeated marriages, if they were not likewise bursting with gluttony, which leads them to hate fasts. Lust without voracity would certainly be considered a monstrous phenomenon; since these two are so united and concrete, that, had there been any possibility of disjoining them, the pudenda would not have been affixed to the belly itself rather than elsewhere. Look at the body: the region (of these members) is one and the same. In short, the order of the vices is proportionate to the arrangement of the members. First, the belly; and then immediately the materials of all other species of lasciviousness are laid subordinately to daintiness: through love of eating, love of impurity finds passage. I recognise, therefore, animal [1002] faith by its care of the flesh (of which it wholly consists)--as prone to manifold feeding as to manifold marrying--so that it deservedly accuses the spiritual discipline, which according to its ability opposes it, in this species of continence as well; imposing, as it does, reins upon the appetite, through taking, sometimes no meals, or late meals, or dry meals, just as upon lust, through allowing but one marriage. It is really irksome to engage with such: one is really ashamed to wrangle about subjects the very defence of which is offensive to modesty. For how am I to protect chastity and sobriety without taxing their adversaries? What those adversaries are I will once for all mention: they are the exterior and interior botuli of the Psychics. It is these which raise controversy with the Paraclete; it is on this account that the New Prophecies are rejected: not that Montanus and Priscilla and Maximilla preach another God, nor that they disjoin Jesus Christ (from God), nor that they overturn any particular rule of faith or hope, but that they plainly teach more frequent fasting than marrying. Concerning the limit of marrying, we have already published a defence of monogamy. [1003] Now our battle is the battle of the secondary (or rather the primary) continence, in regard of the chastisement of diet. They charge us with keeping fasts of our own; with prolonging our Stations generally into the evening; with observing xerophagies likewise, keeping our food unmoistened by any flesh, and by any juiciness, and by any kind of specially succulent fruit; and with not eating or drinking anything with a winey flavour; also with abstinence from the bath, congruent with our dry diet. They are therefore constantly reproaching us with novelty; concerning the unlawfulness of which they lay down a prescriptive rule, that either it must be adjudged heresy, if (the point in dispute) is a human presumption; or else pronounced pseudo-prophecy, if it is a spiritual declaration; provided that, either way, we who reclaim hear (sentence of) anathema. __________________________________________________________________ [1001] [Written, say, circa a.d. 208.] [1002] i.e., Psychic. [1003] [Which is a note of time, not unimportant.] __________________________________________________________________ Chapter II.--Arguments of the Psychics, Drawn from the Law, the Gospel, the Acts, the Epistles, and Heathenish Practices. For, so far as pertains to fasts, they oppose to us the definite days appointed by God: as when, in Leviticus, the Lord enjoins upon Moses the tenth day of the seventh month (as) a day of atonement, saying, "Holy shall be to you the day, and ye shall vex your souls; and every soul which shall not have been vexed in that day shall be exterminated from his people." [1004] At all events, in the Gospel they think that those days were definitely appointed for fasts in which "the Bridegroom was taken away;" [1005] and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of "the Law and the prophets until John." [1006] Accordingly, (they think) that, with regard to the future, fasting was to be indifferently observed, by the New Discipline, of choice, not of command, according to the times and needs of each individual: that this, withal, had been the observance of the apostles, imposing (as they did) no other yoke of definite fasts to be observed by all generally, nor similarly of Stations either, which (they think) have withal days of their own (the fourth and sixth days of the week), but yet take a wide range according to individual judgment, neither subject to the law of a given precept, nor (to be protracted) beyond the last hour of the day, since even prayers the ninth hour generally concludes, after Peter's example, which is recorded in the Acts. Xerophagies, however, (they consider) the novel name of a studied duty, and very much akin to heathenish superstition, like the abstemious rigours which purify an Apis, an Isis, and a Magna Mater, by a restriction laid upon certain kinds of food; whereas faith, free in Christ, [1007] owes no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market [1008] --(the apostle, I say), that detester of such as, in like manner as they prohibit marrying, so bid us abstain from meats created by God. [1009] And accordingly (they think) us to have been even then prenoted as "in the latest times departing from the faith, giving heed to spirits which seduce the world, having a conscience inburnt with doctrines of liars." [1010] (Inburnt?) With what fires, prithee? The fires, I ween, which lead us to repeated contracting of nuptials and daily cooking of dinners! Thus, too, they affirm that we share with the Galatians the piercing rebuke (of the apostle), as "observers of days, and of months, and of years." [1011] Meantime they huff in our teeth the fact that Isaiah withal has authoritatively declared, "Not such a fast hath the Lord elected," that is, not abstinence from food, but the works of righteousness, which he there appends: [1012] and that the Lord Himself in the Gospel has given a compendious answer to every kind of scrupulousness in regard to food; "that not by such things as are introduced into the mouth is a man defiled, but by such as are produced out of the mouth;" [1013] while Himself withal was wont to eat and drink till He made Himself noted thus; "Behold, a gormandizer and a drinker:" [1014] (finally), that so, too, does the apostle teach that "food commendeth us not to God; since we neither abound if we eat, nor lack if we eat not." [1015] By the instrumentalities of these and similar passages, they subtlely tend at last to such a point, that every one who is somewhat prone to appetite finds it possible to regard as superfluous, and not so very necessary, the duties of abstinence from, or diminution or delay of, food, since "God," forsooth, "prefers the works of justice and of innocence." And we know the quality of the hortatory addresses of carnal conveniences, how easy it is to say, "I must believe with my whole heart; [1016] I must love God, and my neighbour as myself: [1017] for on these two precepts the whole Law hangeth, and the prophets,' not on the emptiness of my lungs and intestines." __________________________________________________________________ [1004] Lev. xvi. 29; xxiii. 26-29. [1005] Matt. ix. 14, 15; Mark ii. 18-20; Luke v. 33-35. [1006] Luke xvi. 16; Matt. xi. 13. [1007] Comp. Gal. v. 1. [1008] Comp. 1 Cor. x. 25. [1009] Comp. 1 Tim. iv. 3. [1010] So Oehler punctuates. The reference is to 1 Tim. iv. 1, 2. [1011] See Gal. iv. 10; the words kai kairous Tertullian omits. [1012] See Isa. lviii. 3-7. [1013] See Matt. xv. 11; Mark vii. 15. [1014] Matt. xi. 19; Luke vii. 34. [1015] 1 Cor. viii. 8. [1016] Rom. x. 10. [1017] Comp. Matt. xxii. 37-40, and the parallel passages. __________________________________________________________________ Chapter III.--The Principle of Fasting Traced Back to Its Earliest Source. Accordingly we are bound to affirm, before proceeding further, this (principle), which is in danger of being secretly subverted; (namely), of what value in the sight of God this "emptiness" you speak of is: and, first of all, whence has proceeded the rationale itself of earning the favour of God in this way. For the necessity of the observance will then be acknowledged, when the authority of a rationale, to be dated back from the very beginning, shall have shone out to view. Adam had received from God the law of not tasting "of the tree of recognition of good and evil," with the doom of death to ensue upon tasting. [1018] However, even (Adam) himself at that time, reverting to the condition of a Psychic after the spiritual ecstasy in which he had prophetically interpreted that "great sacrament" [1019] with reference to Christ and the Church, and no longer being "capable of the things which were the Spirit's," [1020] yielded more readily to his belly than to God, heeded the meat rather than the mandate, and sold salvation for his gullet! He ate, in short, and perished; saved (as he would) else (have been), if he had preferred to fast from one little tree: so that, even from this early date, animal faith may recognise its own seed, deducing from thence onward its appetite for carnalities and rejection of spiritualities. I hold, therefore, that from the very beginning the murderous gullet was to be punished with the torments and penalties of hunger. Even if God had enjoined no preceptive fasts, still, by pointing out the source whence Adam was slain, He who had demonstrated the offence had left to my intelligence the remedies for the offence. Unbidden, I would, in such ways and at such times as I might have been able, have habitually accounted food as poison, and taken the antidote, hunger; through which to purge the primordial cause of death--a cause transmitted to me also, concurrently with my very generation; certain that God willed that whereof He nilled the contrary, and confident enough that the care of continence will be pleasing to Him by whom I should have understood that the crime of incontinence had been condemned. Further: since He Himself both commands fasting, and calls "a soul [1021] wholly shattered"--properly, of course, by straits of diet--"a sacrifice;" who will any longer doubt that of all dietary macerations the rationale has been this, that by a renewed interdiction of food and observation of precept the primordial sin might now be expiated, in order that man may make God satisfaction through the self-same causative material through which he had offended, that is, through interdiction of food; and thus, in emulous wise, hunger might rekindle, just as satiety had extinguished, salvation, contemning for the sake of one unlawful more lawful (gratifications)? __________________________________________________________________ [1018] See Gen. ii. 16, 17. [1019] Comp. Eph. v. 32 with Gen. ii. 23, 24. [1020] See 1 Cor. ii. 14. [1021] The reference is to Ps. li. 17 (in LXX. Ps. l. 19). __________________________________________________________________ Chapter IV.--The Objection is Raised, Why, Then, Was the Limit of Lawful Food Extended After the Flood? The Answer to It. This rationale was constantly kept in the eye of the providence of God--modulating all things, as He does, to suit the exigencies of the times--lest any from the opposite side, with the view of demolishing our proposition, should say: "Why, in that case, did not God forthwith institute some definite restriction upon food? nay, rather, why did He withal enlarge His permission? For, at the beginning indeed, it had only been the food of herbs and trees which He had assigned to man: Behold, I have given you all grass fit for sowing, seeding seed, which is upon the earth; and every tree which hath in itself the fruit of seed fit for sowing shall be to you for food.' [1022] Afterwards, however, after enumerating to Noah the subjection (to him) of all beasts of the earth, and fowls of the heaven, and things moving on earth, and the fish of the sea, and every creeping thing,' He says, They shall be to you for food: just like grassy vegetables have I given (them) you universally: but flesh in the blood of its own soul shall ye not eat.' [1023] For even by this very fact, that He exempts from eating that flesh only the soul' of which is not out-shed through blood,' it is manifest that He has conceded the use of all other flesh." To this we reply, that it was not suitable for man to be burdened with any further special law of abstinence, who so recently showed himself unable to tolerate so light an interdiction--of one single fruit, to wit; that, accordingly, having had the rein relaxed, he was to be strengthened by his very liberty; that equally after the deluge, in the reformation of the human race, (as before it), one law--of abstaining from blood--was sufficient, the use of all things else being allowed. For the Lord had already shown His judgment through the deluge; had, moreover, likewise issued a comminatory warning through the "requisition of blood from the hand of a brother, and from the hand of every beast." [1024] And thus, preministering the justice of judgment, He issued the materials of liberty; preparing through allowance an undergrowth of discipline; permitting all things, with a view to take some away; meaning to "exact more" if He had "committed more;" [1025] to command abstinence since He had foresent indulgence: in order that (as we have said) the primordial sin might be the more expiated by the operation of a greater abstinence in the (midst of the) opportunity of a greater licence. __________________________________________________________________ [1022] Gen. i. 29. [1023] See Gen. ix. 2-5 (in LXX.). [1024] See Gen. ix. 5, 6. [1025] See Luke xii. 48. __________________________________________________________________ Chapter V.--Proceeding to the History of Israel, Tertullian Shows that Appetite Was as Conspicuous Among Their Sins as in Adam's Case. Therefore the Restraints of the Levitical Law Were Imposed. At length, when a familiar people began to be chosen by God to Himself, and the restoration of man was able to be essayed, then all the laws and disciplines were imposed, even such as curtailed food; certain things being prohibited as unclean, in order that man, by observing a perpetual abstinence in certain particulars, might at last the more easily tolerate absolute fasts. For the first People had withal reproduced the first man's crime, being found more prone to their belly than to God, when, plucked out from the harshness of Egyptian servitude "by the mighty hand and sublime arm" [1026] of God, they were seen to be its lord, destined to the "land flowing with milk and honey;" [1027] but forthwith, stumbled at the surrounding spectacle of an incopious desert sighing after the lost enjoyments of Egyptian satiety, they murmured against Moses and Aaron: "Would that we had been smitten to the heart by the Lord, and perished in the land of Egypt, when we were wont to sit over our jars of flesh and eat bread unto the full! How leddest thou us out into these deserts, to kill this assembly by famine?" [1028] From the self-same belly preference were they destined (at last) to deplore [1029] (the fate of) the self-same leaden of their own and eye-witnesses of (the power of) God, whom, by their regretful hankering after flesh, and their recollection of their Egyptian plenties, they were ever exacerbating: "Who shall feed us with flesh? here have come into our mind the fish which in Egypt we were wont to eat freely, and the cucumbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is arid: nought save manna do our eyes see!" [1030] Thus used they, too, (like the Psychics), to find the angelic bread [1031] of xerophagy displeasing: they preferred the fragrance of garlic and onion to that of heaven. And therefore from men so ungrateful all that was more pleasing and appetizing was withdrawn, for the sake at once of punishing gluttony and exercising continence, that the former might be condemned, the latter practically learned. __________________________________________________________________ [1026] Comp. Ps. cxxxvi. 12 (in LXX. cxxxv. 12). [1027] See Ex. iii. 8. [1028] See Ex. xvi. 1-3. [1029] Comp. Num. xx. 1-12 with Ps. cvi. 31-33 (in LXX. cv. 31-33). [1030] See Num. xi. 1-6. [1031] See Ps. lxxviii. 25 (in LXX. lxxvii. 25). __________________________________________________________________ Chapter VI.--The Physical Tendencies of Fasting and Feeding Considered. The Cases of Moses and Elijah. Now, if there has been temerity in our retracing to primordial experiences the reasons for God's having laid, and our duty (for the sake of God) to lay, restrictions upon food, let us consult common conscience. Nature herself will plainly tell with what qualities she is ever wont to find us endowed when she sets us, before taking food and drink, with our saliva still in a virgin state, to the transaction of matters, by the sense especially whereby things divine are handled; whether (it be not) with a mind much more vigorous, with a heart much more alive, than when that whole habitation of our interior man, stuffed with meats, inundated with wines, fermenting for the purpose of excremental secretion, is already being turned into a premeditatory of privies, (a premeditatory) where, plainly, nothing is so proximately supersequent as the savouring of lasciviousness. "The people did eat and drink, and they arose to play." [1032] Understand the modest language of Holy Scripture: "play," unless it had been immodest, it would not have reprehended. On the other hand, how many are there who are mindful of religion, when the seats of the memory are occupied, the limbs of wisdom impeded? No one will suitably, fitly, usefully, remember God at that time when it is customary for a man to forget his own self. All discipline food either slays or else wounds. I am a liar, if the Lord Himself, when upbraiding Israel with forgetfulness, does not impute the cause to "fulness:" "(My) beloved is waxen thick, and fat, and distent, and hath quite forsaken God, who made him, and hath gone away from the Lord his Saviour." [1033] In short, in the self-same Deuteronomy, when bidding precaution to be taken against the self-same cause, He says: "Lest, when thou shalt have eaten, and drunken, and built excellent houses, thy sheep and oxen being multiplied, and (thy) silver and gold, thy heart be elated, and thou be forgetful of the Lord thy God." [1034] To the corrupting power of riches He made the enormity of edacity antecedent, for which riches themselves are the procuring agents. [1035] Through them, to wit, had "the heart of the People been made thick, lest they should see with the eyes, and hear with the ears, and understand with a heart" [1036] obstructed by the "fats" of which He had expressly forbidden the eating, [1037] teaching man not to be studious of the stomach. [1038] On the other hand, he whose "heart" was habitually found "lifted up" [1039] rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature, while spiritual faith subministered strength (to his body), [1040] both saw with his eyes God's glory, and heard with his ears God's voice, and understood with his heart God's law: while He taught him even then (by experience) that man liveth not upon bread alone, but upon every word of God; in that the People, though fatter than he, could not constantly contemplate even Moses himself, fed as he had been upon God, nor his leanness, sated as it had been with His glory! [1041] Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah. [1042] For Elijah withal had, by this fact primarily, that he had imprecated a famine, [1043] already sufficiently devoted himself to fasts: "The Lord liveth," he said, "before whom I am standing in His sight, if there shall be dew in these years, and rain-shower." [1044] Subsequently, fleeing from threatening Jezebel, after one single (meal of) food and drink, which he had found on being awakened by an angel, he too himself, in a space of forty days and nights, his belly empty, his mouth dry, arrived at Mount Horeb; where, when he had made a cave his inn, with how familiar a meeting with God was he received! [1045] "What (doest) thou, Elijah, here?" [1046] Much more friendly was this voice than, "Adam, where art thou?" [1047] For the latter voice was uttering a threat to a fed man, the former soothing a fasting one. Such is the prerogative of circumscribed food, that it makes God tent-fellow [1048] with man--peer, in truth, with peer! For if the eternal God will not hunger, as He testifies through Isaiah, [1049] this will be the time for man to be made equal with God, when he lives without food. __________________________________________________________________ [1032] Comp. 1 Cor. x. 7 with Ex. xxxii. 6. [1033] See Deut. xxxii. 15. [1034] See Deut. viii. 12-14. [1035] Comp. Eccles. vi. 7; Prov. xvi. 26. (The LXX. render the latter quotation very differently from the Eng. ver. or the Vulg.) [1036] See Isa. vi. 10; John xii. 40; Acts xxviii. 26, 27. [1037] See Lev. iii. 17. [1038] See Deut. viii. 3; Matt. iv. 4; Luke iv. 4. [1039] See Ps. lxxxvi. 4 (in LXX. lxxxv. 4); Lam. iii. 41 (in LXX. iii. 40). [1040] Twice over. See Ex. xxiv. 18 and xxxiv. 28; Deut. ix. 11, 25. [1041] See Ex. xxxiii. 18, 19, with xxxiv. 4-9, 29-35. [1042] See Matt. xvii. 1-13; Mark ix. 1-13; Luke ix. 28-36. [1043] See Jas. v. 17. [1044] See 1 Kings xvii. 1 (in LXX. 3 Kings ib.). [1045] See 1 Kings xix. 1-8. But he took two meals: see vers. 6, 7, 8. [1046] Vers. 9, 13. [1047] Gen. iii. 9 (in LXX.). [1048] Comp. Matt. xvii. 4; Mark ix. 5; Luke ix. 33. [1049] See Ps. xl. 28 in LXX. In E.V., "fainteth not." __________________________________________________________________ Chapter VII.--Further Examples from the Old Testament in Favour of Fasting. And thus we have already proceeded to examples, in order that, by its profitable efficacy, we may unfold the powers of this duty which reconciles God, even when angered, to man. Israel, before their gathering together by Samuel on occasion of the drawing of water at Mizpeh, had sinned; but so immediately do they wash away the sin by a fast, that the peril of battle is dispersed by them simultaneously (with the water on the ground). At the very moment when Samuel was offering the holocaust (in no way do we learn that the clemency of God was more procured than by the abstinence of the people), and the aliens were advancing to battle, then and there "the Lord thundered with a mighty voice upon the aliens, and they were thrown into confusion, and fell in a mass in the sight of Israel; and the men of Israel went forth out of Mizpeh, and pursued the aliens, and smote them unto Bethor,"--the unfed (chasing) the fed, the unarmed the armed. Such will be the strength of them who "fast to God." [1050] For such, Heaven fights. You have (before you) a condition upon which (divine) defence will be granted, necessary even to spiritual wars. Similarly, when the king of the Assyrians, Sennacherib, after already taking several cities, was volleying blasphemies and menaces against Israel through Rabshakeh, nothing else (but fasting) diverted him from his purpose, and sent him into the Ethiopias. After that, what else swept away by the hand of the angel an hundred eighty and four thousand from his army than Hezekiah the king's humiliation? if it is true, (as it is), that on hearing the announcement of the harshness of the foe, he rent his garment, put on sackcloth, and bade the elders of the priests, similarly habited, approach God through Isaiah--fasting being, of course, the escorting attendant of their prayers. [1051] For peril has no time for food, nor sackcloth any care for satiety's refinements. Hunger is ever the attendant of mourning, just as gladness is an accessory of fulness. Through this attendant of mourning, and (this) hunger, even that sinful state, Nineveh, is freed from the predicted ruin. For repentance for sins had sufficiently commended the fast, keeping it up in a space of three days, starving out even the cattle with which God was not angry. [1052] Sodom also, and Gomorrah, would have escaped if they had fasted. [1053] This remedy even Ahab acknowledges. When, after his transgression and idolatry, and the slaughter of Naboth, slain by Jezebel on account of his vineyard, Elijah had upbraided him, "How hast thou killed, and possessed the inheritance? In the place where dogs had licked up the blood of Naboth, thine also shall they lick up,"--he "abandoned himself, and put sackcloth upon his flesh, and fasted, and slept in sackcloth. And then (came) the word of the Lord unto Elijah, Thou hast seen how Ahab hath shrunk in awe from my face: for that he hath shrunk in awe I will not bring the hurt upon (him) in his own days; but in the days of his son I will bring it upon (him)"--(his son), who was not to fast. [1054] Thus a God-ward fast is a work of reverential awe: and by its means also Hannah the wife of Elkanah making suit, barren as she had been beforetime, easily obtained from God the filling of her belly, empty of food, with a son, ay, and a prophet. [1055] Nor is it merely change of nature, or aversion of perils, or obliteration of sins, but likewise the recognition of mysteries, which fasts will merit from God. Look at Daniel's example. About the dream of the King of Babylon all the sophists are troubled: they affirm that, without external aid, it cannot be discovered by human skill. Daniel alone, trusting to God, and knowing what would tend to the deserving of God's favour, requires a space of three days, fasts with his fraternity, and--his prayers thus commended--is instructed throughout as to the order and signification of the dream; quarter is granted to the tyrant's sophists; God is glorified; Daniel is honoured; destined as he was to receive, even subsequently also, no less a favour of God in the first year, of King Darius, when, after careful and repeated meditation upon the times predicted by Jeremiah, he set his face to God in fasts, and sackcloth, and ashes. For the angel, withal, sent to him, immediately professed this to be the cause of the Divine approbation: "I am come," he said, "to demonstrate to thee, since thou art pitiable" [1056] --by fasting, to wit. If to God he was "pitiable," to the lions in the den he was formidable, where, six days fasting, he had breakfast provided him by an angel. [1057] __________________________________________________________________ [1050] See Zech. vii. 5. [1051] See 2 Kings xviii.; xix.; 2 Chron. xxxii.; Isa. xxxvi.; xxxvii. [1052] See Jonah iii. Comp. de Pa., c. x. [1053] See Ezek. xvi. 49; Matt. xi. 23, 24; Luke x. 12-14. [1054] See 1 Kings xxi. (in the LXX. it is 3 Kings xx.). [1055] See 1 Sam. i. 1, 2, 7-20; iii. 20 (in LXX. 1 Kings). [1056] Dan. ix. 23; x. 11. [1057] See Bel and the Dragon (in LXX.) vers. 31-39. "Pitiable" appears to be Tertullian's rendering of what in the E.V. is rendered "greatly beloved." Rig. (in Oehler) renders: "of how great compassion thou hast attained the favour;" but surely that overlooks the fact that the Latin is "miserabilis es," not "sis." __________________________________________________________________ Chapter VIII.--Examples of a Similar Kind from the New. We produce, too, our remaining (evidences). For we now hasten to modern proofs. On the threshold of the Gospel, [1058] Anna the prophetess, daughter of Phanuel, "who both recognised the infant Lord, and preached many things about Him to such as were expecting the redemption of Israel," after the pre-eminent distinction of long-continued and single-husbanded widowhood, is additionally graced with the testimony of "fastings" also; pointing out, as she does, what the duties are which should characterize attendants of the Church, and (pointing out, too, the fact) that Christ is understood by none more than by the once married and often fasting. By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts; [1059] having (the power) to make "loaves out of stones," [1060] say, to make Jordan flow with wine perchance, if He had been such a "glutton and toper." [1061] Nay, rather, by the virtue of contemning food He was initiating "the new man" into "a severe handling" of "the old," [1062] that He might show that (new man) to the devil, again seeking to tempt him by means of food, (to be) too strong for the whole power of hunger. Thereafter He prescribed to fasts a law--that they are to be performed "without sadness:" [1063] for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: [1064] for what wonder if the same operation is the instrument of the iniquitous spirit's egress as of the Holy Spirit's ingress? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard, [1065] I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after "hunger and thirst," enumerates "fasts" also "very many." [1066] __________________________________________________________________ [1058] See Luke ii. 36-38. See de Monog., c. viii. [1059] Matt. iv. 12; Luke iv. 1, 2; comp. de Bapt., c. xx. [1060] See Matt. iv. 3; Luke iv. 3. [1061] See c. ii. [1062] Comp. Eph. iv. 22, 23; and, for the meaning of sugillationem ("severe handling"), comp. 1 Cor. ix. 27, where St. Paul's word hupopiazo (="I smite under the eye," Eng. ver. "I keep under") is perhaps exactly equivalent in meaning. [1063] Matt. vi. 16-18. [1064] See Matt. xvii. 21; Mark ix. 29. [1065] See Acts x. 44-46, 1-4, 30. [1066] 2 Cor. xi. 27. __________________________________________________________________ Chapter IX.--From Fasts Absolute Tertullian Comes to Partial Ones and Xerophagies. This principal species in the category of dietary restriction may already afford a prejudgment concerning the inferior operations of abstinence also, as being themselves too, in proportion to their measure, useful or necessary. For the exception of certain kinds from use of food is a partial fast. Let us therefore look into the question of the novelty or vanity of xerophagies, to see whether in them too we do not find an operation alike of most ancient as of most efficacious religion. I return to Daniel and his brethren, preferring as they did a diet of vegetables and the beverage of water to the royal dishes and decanters, and being found as they were therefore "more handsome" (lest any be apprehensive on the score of his paltry body, to boot!), besides being spiritually cultured into the bargain. [1067] For God gave to the young men knowledge and understanding in every kind of literature, and to Daniel in every word, and in dreams, and in every kind of wisdom; which (wisdom) was to make him wise in this very thing also,--namely, by what means the recognition of mysteries was to be obtained from God. Finally, in the third year of Cyrus king of the Persians, when he had fallen into careful and repeated meditation on a vision, he provided another form of humiliation. "In those days," he says, "I Daniel was mourning during three weeks: pleasant bread I ate not; flesh and wine entered not into my mouth; with oil I was not anointed; until three weeks were consummated:" which being elapsed, an angel was sent out (from God), addressing him on this wise: "Daniel, thou art a man pitiable; fear not: since, from the first day on which thou gavest thy soul to recogitation and to humiliation before God, thy word hath been heard, and I am entered at thy word." [1068] Thus the "pitiable" spectacle and the humiliation of xerophagies expel fear, and attract the ears of God, and make men masters of secrets. I return likewise to Elijah. When the ravens had been wont to satisfy him with "bread and flesh," [1069] why was it that afterwards, at Beersheba of Judea, that certain angel, after rousing him from sleep, offered him, beyond doubt, bread alone, and water? [1070] Had ravens been wanting, to feed him more liberally? or had it been difficult to the "angel" to carry away from some pan of the banquet-room of the king some attendant with his amply-furnished waiter, and transfer him to Elijah, just as the breakfast of the reapers was carried into the den of lions and presented to Daniel in his hunger? But it behoved that an example should be set, teaching us that, at a time of pressure and persecution and whatsoever difficulty, we must live on xerophagies. With such food did David express his own exomologesis; "eating ashes indeed as it were bread," that is, bread dry and foul like ashes: "mingling, moreover, his drink with weeping"--of course, instead of wine. [1071] For abstinence from wine withal has honourable badges of its own: (an abstinence) which had dedicated Samuel, and consecrated Aaron, to God. For of Samuel his mother said: "And wine and that which is intoxicating shall he not drink:" [1072] for such was her condition withal when praying to God. [1073] And the Lord said to Aaron: "Wine and spirituous liquor shall ye not drink, thou and thy son after thee, whenever ye shall enter the tabernacle, or ascend unto the sacrificial altar; and ye shall not die." [1074] So true is it, that such as shall have ministered in the Church, being not sober, shall "die." Thus, too, in recent times He upbraids Israel: "And ye used to give my sanctified ones wine to drink." And, moreover, this limitation upon drink is the portion of xerophagy. Anyhow, wherever abstinence from wine is either exacted by God or vowed by man, there let there be understood likewise a restriction of food fore-furnishing a formal type to drink. For the quality of the drink is correspondent to that of the eating. It is not probable that a man should sacrifice to God half his appetite; temperate in waters, and intemperate in meats. Whether, moreover, the apostle had any acquaintance with xerophagies--(the apostle) who had repeatedly practised greater rigours, "hunger, and thirst, and fasts many," who had forbidden "drunkennesses and revellings" [1075] --we have a sufficient evidence even from the case of his disciple Timotheus; whom when he admonishes, "for the sake of his stomach and constant weaknesses," to use "a little wine," [1076] from which he was abstaining not from rule, but from devotion--else the custom would rather have been beneficial to his stomach--by this very fact he has advised abstinence from wine as "worthy of God," which, on a ground of necessity, he has dissuaded. __________________________________________________________________ [1067] Dan. i. [1068] See Dan. x. 1-3, 5, 12. [1069] See 1 Kings xvii. (in LXX. 3 Kings xvii.) 1-6. [1070] 1 Kings xix. 3-7. [1071] See Ps. cii. (in LXX. ci.) 9. [1072] 1 Sam. (in LXX. 1 Kings) i. 11. [1073] 1 Sam. i. 15. [1074] See Lev. x. 9. [1075] See Rom. xiii. 13. [1076] 1 Tim. v. 23. __________________________________________________________________ Chapter X.--Of Stations, and of the Hours of Prayer. In like manner they censure on the count of novelty our Stations as being enjoined; some, moreover, (censure them) too as being prolonged habitually too late, saying that this duty also ought to be observed of free choice, and not continued beyond the ninth hour,--(deriving their rule), of course, from their own practice. Well: as to that which pertains to the question of injunction, I will once for all give a reply to suit all causes. Now, (turning) to the point which is proper to this particular cause--concerning the limit of time, I mean--I must first demand from themselves whence they derive this prescriptive law for concluding Stations at the ninth hour. If it is from the fact that we read that Peter and he who was with him entered the temple "at the ninth (hour), the hour of prayer," who will prove to me that they had that day been performing a Station, so as to interpret the ninth hour as the hour for the conclusion and discharge of the Station? Nay, but you would more easily find that Peter at the sixth hour had, for the sake of taking food, gone up first on the roof to pray; [1077] so that the sixth hour of the day may the rather be made the limit to this duty, which (in Peter's case) was apparently to finish that duty, after prayer. Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; [1078] and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray [1079] always, and everywhere, and at every time; yet still that these three hours, as being more marked in things human--(hours) which divide the day, which distinguish businesses, which re-echo in the public ear--have likewise ever been of special solemnity in divine prayers? A persuasion which is sanctioned also by the corroborative fact of Daniel praying thrice in the day; [1080] of course, through exception of certain stated hours, no other, moreover, than the more marked and subsequently apostolic (hours)--the third, the sixth, the ninth. And hence, accordingly, I shall affirm that Peter too had been led rather by ancient usage to the observance of the ninth hour, praying at the third specific interval, (the interval) of final prayer. These (arguments), moreover, (we have advanced) for their sakes who think that they are acting in conformity with Peter's model, (a model) of which they are ignorant: not as if we slighted the ninth hour, (an hour) which, on the fourth and sixth days of the week, we most highly honour; but because, of those things which are observed on the ground of tradition, we are bound to adduce so much the more worthy reason, that they lack the authority of Scripture, until by some signal celestial gift they be either confirmed or else corrected. "And if," says (the apostle), "there are matters which ye are ignorant about, the Lord will reveal to you." [1081] Accordingly, setting out of the question the confirmer of all such things, the Paraclete, the guide of universal truth, [1082] inquire whether there be not a worthier reason adduced among us for the observing of the ninth hour; so that this reason (of ours) must be attributed even to Peter if he observed a Station at the time in question. For (the practice) comes from the death of the Lord; which death albeit it behoves to be commemorated always, without difference of hours; yet are we at that time more impressively commended to its commemoration, according to the actual (meaning of the) name of Station. For even soldiers, though never unmindful of their military oath, yet pay a greater deference to Stations. And so the "pressure" must be maintained up to that hour in which the orb--involved from the sixth hour in a general darkness--performed for its dead Lord a sorrowful act of duty; so that we too may then return to enjoyment when the universe regained its sunshine. [1083] If this savours more of the spirit of Christian religion, while it celebrates more the glory of Christ, I am equally able, from the self-same order of events, to fix the condition of late protraction of the Station; (namely), that we are to fast till a late hour, awaiting the time of the Lord's sepulture, when Joseph took down and entombed the body which he had requested. Thence (it follows) that it is even irreligious for the flesh of the servants to take refreshment before their Lord did. But let it suffice to have thus far joined issue on the argumentative challenge; rebutting, as I have done, conjectures by conjectures, and yet (as I think) by conjectures more worthy of a believer. Let us see whether any such (principle) drawn from the ancient times takes us under its patronage. In Exodus, was not that position of Moses, battling against Amalek by prayers, maintained as it was perseveringly even till "sunset," a "late Station?" [1084] Think we that Joshua the son of Nun, when warring down the Amorites, had breakfasted on that day on which he ordered the very elements to keep a Station? [1085] The sun "stood" in Gibeon, and the moon in Ajalon; the sun and the moon "stood in station until the People was avenged of his enemies, and the sun stood in the mid heaven." When, moreover, (the sun) did draw toward his setting and the end of the one day, there was no such day beforetime and in the latest time (of course, (no day) so long), "that God," says (the writer), "should hear a man"--(a man,) to be sure, the sun's peer, so long persistent in his duty--a Station longer even than late. At all events, Saul himself, when engaged in battle, manifestly enjoined this duty: "Cursed (be) the man who shall have eaten bread until evening, until I avenge me on mine enemy;" and his whole people tasted not (food), and (yet) the whole earth was breakfasting! So solemn a sanction, moreover, did God confer on the edict which enjoined that Station, that Jonathan the son of Saul, although it had been in ignorance of the fast having been appointed till a late hour that he had allowed himself a taste of honey, was both presently convicted, by lot, of sin, and with difficulty exempted from punishment through the prayer of the People: [1086] for he had been convicted of gluttony, although of a simple kind. But withal Daniel, in the first year of King Darius, when, fasting in sackcloth and ashes, he was doing exomologesis to God, said: "And while I was still speaking in prayer, behold, the man whom I had seen in dreams at the beginning, swiftly flying, approached me, as it were, at the hour of the evening sacrifice." [1087] This will be a "late" Station which, fasting until the evening, sacrifices a fatter (victim of) prayer to God! [1088] __________________________________________________________________ [1077] See Acts x. 9. [1078] Acts ii. 1-4, 13, 15. [1079] The reference is to Eph. vi. 18; Col. iv. 2; 1 Thess. v. 17; Luke xviii. 1. [1080] See Dan. vi. 10. [1081] See Phil. iii. 15. [1082] John xiv. 26; xvi. 13. [1083] See Matt. xxvii. 45-54; Mark xvi. 33-39; Luke xxiii. 44-47. [1084] See Ex. xvii. 8-12. [1085] See Josh. x. 12-14. [1086] See 1 Sam. (in LXX. 1 Kings) xiv. 24-25. [1087] See Dan. ix. 1, 3, 4, 20, 21. [1088] Comp. de Or., c. xxviii. __________________________________________________________________ Chapter XI.--Of the Respect Due to "Human Authority;" And of the Charges of "Heresy" And "Pseudo-Prophecy." But all these (instances) I believe to be unknown to those who are in a state of agitation at our proceedings; or else known by the reading alone, not by careful study as well; in accordance with the greater bulk of "the unskilled" [1089] among the overboastful multitude, to wit, of the Psychics. This is why we have steered our course straight through the different individual species of fastings, of xerophagies, of stations: in order that, while we recount, according to the materials which we find in either Testament, the advantages which the dutiful observances of abstinence from, or curtailment or deferment of, food confer, we may refute those who invalidate these things as empty observances; and again, while we similarly point out in what rank of religious duty they have always had place, may confute those who accuse them as novelties: for neither is that novel which has always been, nor that empty which is useful. The question, however, still lies before us, that some of these observances, having been commanded by God to man, have constituted this practice legally binding; some, offered by man to God, have discharged some votive obligation. Still, even a vow, when it has been accepted by God, constitutes a law for the time to come, owing to the authority of the Acceptor; for he who has given his approbation to a deed, when done, has given a mandate for its doing thenceforward. And so from this consideration, again, the wrangling of the opposite party is silenced, while they say: "It is either a pseudo-prophecy, if it is a spiritual voice which institutes these your solemnities; or else a heresy, if it is a human presumption which devises them." For, while censuring that form in which the ancient economies ran their course, and at the same time drawing out of that form arguments to hurl back (upon us) which the very adversaries of the ancient economies will in their turn be able to retort, they will be bound either to reject those arguments, or else to undertake these proven duties (which they impugn): necessarily so; chiefly because these very duties (which they impugn), from whatsoever institutor they are, be he a spiritual man or merely an ordinary believer, direct their course to the honour of the same God as the ancient economies. For, indubitably, both heresy and pseudo-prophecy will, in the eyes of us who are all priests of one only God the Creator and of His Christ, be judged by diversity of divinity: and so far forth I defend this side indifferently, offering my opponents to join issue on whatever ground they choose. "It is the spirit of the devil," you say, O Psychic. And how is it that he enjoins duties which belong to our God, and enjoins them to be offered to none other than our God? Either contend that the devil works with our God, or else let the Paraclete be held to be Satan. But you affirm it is "a human Antichrist:" for by this name heretics are called in John. [1090] And how is it that, whoever he is, he has in (the name of) our Christ directed these duties toward our Lord; whereas withal antichrists have (ever) gone forth (professedly teaching) towards God, (but) in opposition to our Christ? On which side, then, do you think the Spirit is confirmed as existing among us; when He commands, or when He approves, what our God has always both commanded and approved? But you again set up boundary-posts to God, as with regard to grace, so with regard to discipline; as with regard to gifts, so, too, with regard to solemnities: so that our observances are supposed to have ceased in like manner as His benefits; and you thus deny that He still continues to impose duties, because, in this case again, "the Law and the prophets (were) until John." It remains for you to banish Him wholly, being, as He is, so far as lies in you, so otiose. __________________________________________________________________ [1089] Comp. 2 Pet. iii. 16. [1090] See 1 John ii. 18, 29; 2 John 7-10. __________________________________________________________________ Chapter XII--Of the Need for Some Protest Against the Psychics and Their Self-Indulgence. For, by this time, in this respect as well as others, "you are reigning in wealth and satiety" [1091] --not making inroads upon such sins as fasts diminish, nor feeling need of such revelations as xerophagies extort, nor apprehending such wars of your own as Stations dispel. Grant that from the time of John the Paraclete had grown mute; we ourselves would have arisen as prophets to ourselves, for this cause chiefly: I say not now to bring down by our prayers God's anger, nor to obtain his protection or grace; but to secure by premunition the moral position of the "latest times;" [1092] enjoining every species of tapeinophronesis, since the prison must be familiarized to us, and hunger and thirst practised, and capacity of enduring as well the absence of food as anxiety about it acquired: in order that the Christian may enter into prison in like condition as if he had (just) come forth of it,--to suffer there not penalty, but discipline, and not the world's tortures, but his own habitual observances; and to go forth out of custody to (the final) conflict with all the more confidence, having nothing of sinful false care of the flesh about him, so that the tortures may not even have material to work on, since he is cuirassed in a mere dry skin, and cased in horn to meet the claws, the succulence of his blood already sent on (heavenward) before him, the baggage as it were of his soul,--the soul herself withal now hastening (after it), having already, by frequent fasting, gained a most intimate knowledge of death! Plainly, your habit is to furnish cookshops in the prisons to untrustworthy martyrs, for fear they should miss their accustomed usages, grow weary of life, (and) be stumbled at the novel discipline of abstinence; (a discipline) which not even the well-known Pristinus--your martyr, no Christian martyr--had ever come in contact with: he whom--stuffed as he had long been, thanks to the facilities afforded by the "free custody" (now in vogue, and) under an obligation, I suppose, to all the baths (as if they were better than baptism!), and to all the retreats of voluptuousness (as if they were more secret than those of the Church!), and to all the allurements of this life (as if they were of more worth than those of life eternal!), not to be willing to die--on the very last day of trial, at high noon, you premedicated with drugged wine as an antidote, and so completely enervated, that on being tickled--for his intoxication made it feel like tickling--with a few claws, he was unable any more to make answer to the presiding officer interrogating him "whom he confessed to be Lord;" and, being now put on the rack for this silence, when he could utter nothing but hiccoughs and belchings, died in the very act of apostasy! This is why they who preach sobriety are "false prophets;" this why they who practise it are "heretics!" Why then hesitate to believe that the Paraclete, whom you deny in a Montanus, exists in an Apicius? __________________________________________________________________ [1091] 1 Cor. iv. 8. [1092] See the Vulg. in 1 Tim. iv. 1, 2; 2 Tim. iii. 1; and comp. therewith the Greek in both places. __________________________________________________________________ Chapter XIII.--Of the Inconsistencies of the Psychics. You lay down a prescription that this faith has its solemnities "appointed" by the Scriptures or the tradition of the ancestors; and that no further addition in the way of observance must be added, on account of the unlawfulness of innovation. Stand on that ground, if you can. For, behold, I impeach you of fasting besides on the Paschal-day, beyond the limits of those days in which "the Bridegroom was taken away;" and interposing the half-fasts of Stations; and you, (I find), sometimes living on bread and water, when it has seemed meet to each (so to do). In short, you answer that "these things are to be done of choice, not of command." You have changed your ground, therefore, by exceeding tradition, in undertaking observances which have not been "appointed." But what kind of deed is it, to permit to your own choice what you grant not to the command of God? Shall human volition have more licence than Divine power? I am mindful that I am free from the world, [1093] not from God. Thus it is my part to perform, without external suggestion thereto, an act of respect to my Lord, it is His to enjoin. I ought not merely to pay a willing obedience to Him, but withal to court Him; for the former I render to His command, the latter to my own choice. But it is enough for me that it is a customary practice for the bishops withal to issue mandates for fasts to the universal commonalty of the Church; I do not mean for the special purpose of collecting contributions of alms, as your beggarly fashion has it, but sometimes too from some particular cause of ecclesiastical solicitude. And accordingly, if you practise tapeinophronesis at the bidding of a man's edict, and all unitedly, how is it that in our case you set a brand upon the very unity also of our fastings, and xerophagies, and Stations?--unless, perhaps, it is against the decrees of the senate and the mandates of the emperors which are opposed to "meetings" that we are sinning! The Holy Spirit, when He was preaching in whatsoever lands He chose, and through whomsoever He chose, was wont, from foresight of the imminence either of temptations to befall the Church, or of plagues to befall the world, in His character of Paraclete (that is, Advocate for the purpose of winning over the judge by prayers), to issue mandates for observances of this nature; for instance, at the present time, with the view of practising the discipline of sobriety and abstinence: we, who receive Him, must necessarily observe also the appointments which He then made. Look at the Jewish calendar, and you will find it nothing novel that all succeeding posterity guards with hereditary scrupulousness the precepts given to the fathers. Besides, throughout the provinces of Greece there are held in definite localities those councils gathered out of the universal Churches, by whose means not only all the deeper questions are handled for the common benefit, but the actual representation of the whole Christian name is celebrated with great veneration. (And how worthy a thing is this, that, under the auspices of faith, men should congregate from all quarters to Christ! "See, how good and how enjoyable for brethren to dwell in unity!" [1094] This psalm you know not easily how to sing, except when you are supping with a goodly company!) But those conclaves first, by the operations of Stations and fastings, know what it is "to grieve with the grieving," and thus at last "to rejoice in company with the rejoicing." [1095] If we also, in our diverse provinces, (but) present mutually in spirit, [1096] observe those very solemnities, whose then celebration our present discourse has been defending, that is the sacramental law. __________________________________________________________________ [1093] 1 Cor. ix. 19; sæculo. [1094] Ps. cxxxiii. (in LXX. and Vulg. cxxxii.). [1095] See Rom. xii. 15. [1096] Comp. 1 Cor. v. 3; Col. ii. 5. __________________________________________________________________ Chapter XIV.--Reply to the Charge of "Galaticism." Being, therefore, observers of "seasons" for these things, and of "days, and months, and years," [1097] we Galaticize. Plainly we do, if we are observers of Jewish ceremonies, of legal solemnities: for those the apostle unteaches, suppressing the continuance of the Old Testament which has been buried in Christ, and establishing that of the New. But if there is a new creation in Christ, [1098] our solemnities too will be bound to be new: else, if the apostle has erased all devotion absolutely "of seasons, and days, and months, and years," why do we celebrate the passover by an annual rotation in the first month? Why in the fifty ensuing days do we spend our time in all exultation? Why do we devote to Stations the fourth and sixth days of the week, and to fasts the "preparation-day?" [1099] Anyhow, you sometimes continue your Station even over the Sabbath,--a day never to be kept as a fast except at the passover season, according to a reason elsewhere given. With us, at all events, every day likewise is celebrated by an ordinary consecration. And it will not, then, be, in the eyes of the apostle, the differentiating principle--distinguishing (as he is doing) "things new and old" [1100] --which will be ridiculous; but (in this case too) it will be your own unfairness, while you taunt us with the form of antiquity all the while you are laying against us the charge of novelty. __________________________________________________________________ [1097] Comp. Gal. iv. 10. [1098] Comp. Luke xxii. 20; 2 Cor. v. 17, etc. [1099] Comp. Mark xv. 42. [1100] Comp. Matt. xiii. 52 ad fin. __________________________________________________________________ Chapter XV.--Of the Apostle's Language Concerning Food. The apostle reprobates likewise such as "bid to abstain from meats; but he does so from the foresight of the Holy Spirit, precondemning already the heretics who would enjoin perpetual abstinence to the extent of destroying and despising the works of the Creator; such as I may find in the person of a Marcion, a Tatian, or a Jupiter, the Pythagorean heretic of to-day; not in the person of the Paraclete. For how limited is the extent of our "interdiction of meats!" Two weeks of xerophagies in the year (and not the whole of these,--the Sabbaths, to wit, and the Lord's days, being excepted) we offer to God; abstaining from things which we do not reject, but defer. But further: when writing to the Romans, the apostle now gives you a home-thrust, detractors as you are of this observance: "Do not for the sake of food," he says, "undo [1101] the work of God." What "work?" That about which he says, [1102] "It is good not to eat flesh, and not to drink wine:" "for he who in these points doeth service, is pleasing and propitiable to our God." "One believeth that all things may be eaten; but another, being weak, feedeth on vegetables. Let not him who eateth lightly esteem him who eateth not. Who art thou, who judgest another's servant?" "Both he who eateth, and he who eateth not, giveth God thanks." But, since he forbids human choice to be made matter of controversy, how much more Divine! Thus he knew how to chide certain restricters and interdicters of food, such as abstained from it of contempt, not of duty; but to approve such as did so to the honour, not the insult, of the Creator. And if he has "delivered you the keys of the meat-market," permitting the eating of "all things" with a view to establishing the exception of "things offered to idols;" still he has not included the kingdom of God in the meat-market: "For," he says, "the kingdom of God is neither meat nor drink;" [1103] and, "Food commendeth us not to God"--not that you may think this said about dry diet, but rather about rich and carefully prepared, if, when he subjoins, "Neither, if we shall have eaten, shall we abound; nor, if we shall not have eaten, shall we be deficient," the ring of his words suits, (as it does), you rather (than us), who think that you do "abound" if you eat, and are "deficient if you eat not; and for this reason disparage these observances. How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full," but "the hungry and thirsty, blessed:" [1104] (He) who was wont to profess "food" to be, not that which His disciples had supposed, but "the thorough doing of the Father's work;" [1105] teaching "to labour for the meat which is permanent unto life eternal;" [1106] in our ordinary prayer likewise commanding us to request "bread," [1107] not the wealth of Attalus [1108] therewithal. Thus, too, Isaiah has not denied that God "hath chosen" a "fast;" but has particularized in detail the kind of fast which He has not chosen: "for in the days," he says, "of your fasts your own wills are found (indulged), and all who are subject to you ye stealthily sting; or else ye fast with a view to abuse and strifes, and ye smite with the fists. Not such a fast have I elected;" [1109] but such an one as He has subjoined, and by subjoining has not abolished, but confirmed. __________________________________________________________________ [1101] Rom. xiv. 20. [1102] Ver. 21. [1103] Rom. xiv. 17. [1104] Comp. Luke vi. 21 and 25, and Matt. v. 6. [1105] John iv. 31-34. [1106] John vi. 27. [1107] Matt. vi. 11; Luke xi. 3. [1108] See Hor., Od., i. 1, 12, and Macleane's note there. [1109] See Isa. lviii. 3, 4, 5, briefly, and more like the LXX. than the Vulg. or the Eng. ver. __________________________________________________________________ Chapter XVI.--Instances from Scripture of Divine Judgments Upon the Self-Indulgent; And Appeals to the Practices of Heathens. For even if He does prefer "the works of righteousness," still not without a sacrifice, which is a soul afflicted with fasts. [1110] He, at all events, is the God to whom neither a People incontinent of appetite, nor a priest, nor a prophet, was pleasing. To this day the "monuments of concupiscence" remain, where the People, greedy of "flesh," till, by devouring without digesting the quails, they brought on cholera, were buried. Eli breaks his neck before the temple doors, [1111] his sons fall in battle, his daughter-in-law expires in child-birth: [1112] for such was the blow which had been deserved at the hand of God by the shameless house, the defrauder of the fleshly sacrifices. [1113] Sameas, a "man of God," after prophesying the issue of the idolatry introduced by King Jeroboam--after the drying up and immediate restoration of that king's hand--after the rending in twain of the sacrificial altar,--being on account of these signs invited (home) by the king by way of recompense, plainly declined (for he had been prohibited by God) to touch food at all in that place; but having presently afterwards rashly taken food from another old man, who lyingly professed himself a prophet, he was deprived, in accordance with the word of God then and there uttered over the table, of burial in his fathers' sepulchres. For he was prostrated by the rushing of a lion upon him in the way, and was buried among strangers; and thus paid the penalty of his breach of fast. [1114] These will be warnings both to people and to bishops, even spiritual ones, in case they may ever have been guilty of incontinence of appetite. Nay, even in Hades the admonition has not ceased to speak; where we find in the person of the rich feaster, convivialities tortured; in that of the pauper, fasts refreshed; having--(as convivialities and fasts alike had)--as preceptors "Moses and the prophets." [1115] For Joel withal exclaimed: "Sanctify a fast, and a religious service;" [1116] foreseeing even then that other apostles and prophets would sanction fasts, and would preach observances of special service to God. Whence it is that even they who court their idols by dressing them, and by adorning them in their sanctuary, and by saluting them at each particular hour, are said to do them service. But, more than that, the heathens recognise every form of tapeinophronesis. When the heaven is rigid and the year arid, barefooted processions are enjoined by public proclamation; the magistrates lay aside their purple, reverse the fasces, utter prayer, offer a victim. There are, moreover, some colonies where, besides (these extraordinary solemnities, the inhabitants), by an annual rite, clad in sackcloth and besprent with ashes, present a suppliant importunity to their idols, (while) baths and shops are kept shut till the ninth hour. They have one single fire in public--on the altars; no water even in their platters. There is, I believe, a Ninevitan suspension of business! A Jewish fast, at all events, is universally celebrated; while, neglecting the temples, throughout all the shore, in every open place, they continue long to send prayer up to heaven. And, albeit by the dress and ornamentation of mourning they disgrace the duty, still they do affect a faith in abstinence, and sigh for the arrival of the long-lingering evening star to sanction (their feeding). But it is enough for me that you, by heaping blasphemies upon our xerophagies, put them on a level with the chastity of an Isis and a Cybele. I admit the comparison in the way of evidence. Hence (our xerophagy) will be proved divine, which the devil, the emulator of things divine, imitates. It is out of truth that falsehood is built; out of religion that superstition is compacted. Hence you are more irreligious, in proportion as a heathen is more conformable. He, in short, sacrifices his appetite to an idol-god; you to (the true) God will not. For to you your belly is god, and your lungs a temple, and your paunch a sacrificial altar, and your cook the priest, and your fragrant smell the Holy Spirit, and your condiments spiritual gifts, and your belching prophecy. __________________________________________________________________ [1110] See Ps. li. (l. in LXX. and Vulg.) 18, 19; see c. iii. above. [1111] This seems an oversight; see 1 Sam. (in LXX. and Vulg. 1 Kings) iv. 13. [1112] 1 Sam. iv. 17-21. [1113] 1 Sam. ii. 12-17, 22-25. [1114] See 1 Kings (in LXX. and Vulg. 3 Kings) xiii. [1115] Luke xvi. 19-31. [1116] Joel ii. 15. __________________________________________________________________ Chapter XVII.--Conclusion. "Old" you are, if we will say the truth, you who are so indulgent to appetite, and justly do you vaunt your "priority:" always do I recognise the savour of Esau, the hunter of wild beasts: so unlimitedly studious are you of catching fieldfares, so do you come from "the field" of your most lax discipline, so faint are you in spirit. [1117] If I offer you a paltry lentile dyed red with must well boiled down, forthwith you will sell all your "primacies:" with you "love" shows its fervour in sauce-pans, "faith" its warmth in kitchens, "hope" its anchorage in waiters; but of greater account is "love," because that is the means whereby your young men sleep with their sisters! Appendages, as we all know, of appetite are lasciviousness and voluptuousness. Which alliance the apostle withal was aware of; and hence, after premising, "Not in drunkenness and revels," he adjoined, "nor in couches and lusts." [1118] To the indictment of your appetite pertains (the charge) that "double honour" is with you assigned to your presiding (elders) by double shares (of meat and drink); whereas the apostle has given them "double honour" as being both brethren and officers. [1119] Who, among you, is superior in holiness, except him who is more frequent in banqueting, more sumptuous in catering, more learned in cups? Men of soul and flesh alone as you are, justly do you reject things spiritual. If the prophets were pleasing to such, my (prophets) they were not. Why, then, do not you constantly preach, "Let us eat and drink, for to-morrow we shall die?" [1120] just as we do not hesitate manfully to command, "Let us fast, brethren and sisters, lest to-morrow perchance we die." Openly let us vindicate our disciplines. Sure we are that "they who are in the flesh cannot please God;" [1121] not, of course, those who are in the substance of the flesh, but in the care, the affection, the work, the will, of it. Emaciation displeases not us; for it is not by weight that God bestows flesh, any more than He does "the Spirit by measure." [1122] More easily, it may be, through the "strait gate" [1123] of salvation will slenderer flesh enter; more speedily will lighter flesh rise; longer in the sepulchre will drier flesh retain its firmness. Let Olympic cestus-players and boxers cram themselves to satiety. To them bodily ambition is suitable to whom bodily strength is necessary; and yet they also strengthen themselves by xerophagies. But ours are other thews and other sinews, just as our contests withal are other; we whose "wrestling is not against flesh and blood, but against the world's [1124] power, against the spiritualities of malice." Against these it is not by robustness of flesh and blood, but of faith and spirit, that it behoves us to make our antagonistic stand. On the other hand, an over-fed Christian will be more necessary to bears and lions, perchance, than to God; only that, even to encounter beasts, it will be his duty to practise emaciation. __________________________________________________________________ [1117] Comp. Gen. xxiii. 2, 3, 4, 31, and xxv. 27-34. [1118] Rom. xiii. 13. [1119] 1 Tim. v. 17. [1120] Isa. xxii. 13; 1 Cor. xv. 32. [1121] Rom. viii. 8. [1122] John iii. 34. [1123] Matt. vii. 13, 14; Luke xiii. 24. [1124] Mundi: cf. kosmokratoras, Eph. vi. 12. __________________________________________________________________ Elucidations. ------------------------ I. (Greater licence, p. 104.) In this treatise, which is designed to justify the extremes of Montanistic fasts, Tertullian's genius often surprises us by his ingenuity. This is one of the instances where the forensic orator comes out, trying to outflank and turn the position of an antagonist who has gained an advantage. The fallacy is obvious. Kaye cites, in comparison, a passage [1125] from "The Apparel of Women," and another [1126] from "The Exhortation to Chastity." He remarks, "Were we required to produce an instance [i.e. to prove the tendency of mankind to run into extremes], we should without hesitation refer the reader to this treatise." Fasting was ordained of Christ Himself as a means to an end. It is here reduced from its instrumental character, and made an excuse for dividing the household of faith, and for cruel accusations against brethren. In our age of an entire relaxation of discipline, the enthusiast may nevertheless awaken us, perhaps, to honest self-examination as to our manner of life, in view of the example of Christ and His apostles, and their holy precepts. II. (Provinces of Greece, p. 111.) We have here an interesting hint as to the archaia ethe to which the Council of Nice [1127] refers in one of her most important canons. Provinces, synods, and the charges or pastoral letters of the bishops are referred to as established institutions. And note the emphasis given to "Greece" as the mother of churches, and of laws and customs. He looks Eastward, and not by any means to the West, for high examples of the Catholic usages by which he was endeavouring to justify his own. III. (An over-fed Christian, p. 114.) "Are we not carnal" (psychics) in our days? May not the very excesses of Tertullian sting and reproach us with the charge of excessive indulgence (Matt. ix. 15)? The "over-fed Christians" whom he here reproaches are proved by this very treatise to have observed a system of fasting which is little practised anywhere in our times--for a mere change to luxurious fish-diet is the very mockery of fasting. We learn that the customary fasts of these psychics were as follows: (1) the annual Paschal fast, [1128] from Friday till Easter-Day; (2) Wednesdays and Fridays (stationary days [1129] ) every week; and (3) the "dry-food days," [1130] --abstinence from "pleasant bread" (Dan. x. 2),--though some Catholics objected to these voluntary abstinences. IV. (Practise emaciation, p. 114.) Think of our Master's fast among the wild beasts! Let us condescend to go back to Clement, to Origen, and to Tertullian to learn the practical laws of the Gospel against avarice, luxury, and "the deceitfulness of sin." I am emboldened to say this by some remarkable words which I find, to my surprise, thrown out in a scientific work [1131] proceeding from Harvard University. It is with exceeding gratitude that I quote as follows: "It is well to go away at times, that we may see another aspect of human life which still survives in the East, and to feel that influence which led even the Christ into the wilderness to prepare for the struggle with the animal nature of man. [1132] We need something of the experience of the Anchorites of Egypt, to impress us with the great truth that the distinction between the spiritual and the material remains broad and clear, even if with the scalpel of our modern philosophy we cannot completely dissect the two; and this experience will give us courage to cherish our aspirations, keep bright our hopes, and hold fast our Christian faith until the consummation comes." __________________________________________________________________ [1125] II. cap. 10, p. 23, supra. [1126] Cap. 8, p. 55, supra. [1127] See our minor titlepage. [1128] Capp. 2, 13, 14, supra. [1129] Cap. 14. See De Orat., cap. 19, p. 687. [1130] The Xerophagiæ, cap. 2, p. 103. [1131] Scientific Culture, by J. P. Cooke, professor of chemistry, etc. New York, 1884. [1132] This is ambiguous, but I merely note it. Heb. iv. 15. __________________________________________________________________ tertullian persecutione anf04 tertullian-persecutione De Fuga in Persecutione /ccel/schaff/anf04.iii.x.html __________________________________________________________________ De Fuga in Persecutione __________________________________________________________________ IX. De Fuga in Persecutione. [1133] [Translated by the Rev. S. Thelwall.] ------------------------ 1. My brother Fabius, you very lately asked, because some news or other were communicated, whether or not we ought to flee in persecution. For my part, having on the spot made some observations in the negative suited to the place and time, I also, owing to the rudeness of some persons, took away with me the subject but half treated, meaning to set it forth now more fully by my pen; for your inquiry had interested me in it, and the state of the times had already on its own account pressed it upon me. As persecutions in increasing number threaten us, so the more are we called on to give earnest thought to the question of how faith ought to receive them, and the duty of carefully considering it concerns you no less, who no doubt, by not accepting the Comforter, the guide to all truth, have, as was natural, opposed us hitherto in regard to other questions also. We have therefore applied a methodical treatment, too, to your inquiry, as we see that we must first come to a decision as to how the matter stands in regard to persecution itself, whether it comes on us from God or from the devil, that with the less difficulty we may get on firm ground as to our duty to meet it; for of everything one's knowledge is clearer when it is known from whom it has its origin. It is enough indeed to lay it down, (in bar of all besides,) that nothing happens without the will of God. But lest we be diverted from the point before us, we shall not by this deliverance at once give occasion to the other discussions if one make answer--Therefore evil and sin are both from God; the devil henceforth, and even we ourselves, are entirely free. The question in hand is persecution. With respect to this, let me in the meantime say, that nothing happens without God's will; on the ground that persecution is especially worthy of God, and, so to speak, requisite, for the approving, to wit, or if you will, the rejection of His professing servants. For what is the issue of persecution, what other result comes of it, but the approving and rejecting of faith, in regard to which the Lord will certainly sift His people? Persecution, by means of which one is declared either approved or rejected, is just the judgment of the Lord. But the judging properly belongs to God alone. This is that fan which even now cleanses the Lord's threshing-floor--the Church, I mean--winnowing the mixed heap of believers, and separating the grain [1134] of the martyrs from the chaff of the deniers; and this is also the ladder [1135] of which Jacob dreams, on which are seen, some mounting up to higher places, and others going down to lower. So, too, persecution may be viewed as a contest. By whom is the conflict proclaimed, but by Him by whom the crown and the rewards are offered? You find in the Revelation its edict, setting forth the rewards by which He incites to victory--those, above all, whose is the distinction of conquering in persecution, in very deed contending in their victorious struggle not against flesh and blood, but against spirits of wickedness. So, too, you will see that the adjudging of the contest belongs to the same glorious One, as umpire, who calls us to the prize. The one great thing in persecution is the promotion of the glory of God, as He tries and casts away, lays on and takes off. But what concerns the glory of God will surely come to pass by His will. And when is trust in God more strong, than when there is a greater fear of Him, and when persecution breaks out? The Church is awe-struck. Then is faith both more zealous in preparation, and better disciplined in fasts, and meetings, and prayers, and lowliness, in brotherly-kindness and love, in holiness and temperance. There is no room, in fact, for ought but fear and hope. So even by this very thing we have it clearly proved that persecution, improving as it does the servants of God, cannot be imputed to the devil. 2. If, because injustice is not from God, but from the devil, and persecution consists of injustice (for what more unjust than that the bishops of the true God, that all the followers of the truth, should be dealt with after the manner of the vilest criminals?), persecution therefore seems to proceed from the devil, by whom the injustice which constitutes persecution is perpetrated, we ought to know, as you have neither persecution without the injustice of the devil, nor the trial of faith without persecution, that the injustice necessary for the trial of faith does not give a warrant for persecution, but supplies an agency; that in reality, in reference to the trial of faith, which is the reason of persecution, the will of God goes first, but that as the instrument of persecution, which is the way of trial, the injustice of the devil follows. For in other respects, too, injustice in proportion to the enmity it displays against righteousness affords occasion for attestations of that to which it is opposed as an enemy, that so righteousness may be perfected in injustice, as strength is perfected in weakness. [1136] For the weak things of the world have been chosen by God to confound the strong, and the foolish things of the world to confound its wisdom. [1137] Thus even injustice is employed, that righteousness may be approved in putting unrighteousness to shame. Therefore, since the service is not of free-will, but of subjection (for persecution is the appointment of the Lord for the trial of faith, but its ministry is the injustice of the devil, supplied that persecution may be got up), we believe that persecution comes to pass, no question, by the devil's agency, but not by the devil's origination. Satan will not be at liberty to do anything against the servants of the living God unless the Lord grant leave, either that He may overthrow Satan himself by the faith of the elect which proves victorious in the trial, or in the face of the world show that apostatizers to the devil's cause have been in reality His servants. You have the case of Job, whom the devil, unless he had received authority from God, could not have visited with trial, not even, in fact, in his property, unless the Lord had said, "Behold, all that he has I put at your disposal; but do not stretch out your hand against himself." [1138] In short, he would not even have stretched it out, unless afterwards, at his request, the Lord had granted him this permission also, saying, "Behold, I deliver him to you; only preserve his life." So he asked in the case of the apostles likewise an opportunity to tempt them, having it only by special allowance, since the Lord in the Gospel says to Peter, "Behold, Satan asked that he might sift you as grain; but I have prayed for you that your faith fail not;" [1139] that is, that the devil should not have power granted him sufficient to endanger his faith. Whence it is manifest that both things belong to God, the shaking of faith as well as the shielding of it, when both are sought from Him--the shaking by the devil, the shielding by the Son. And certainly, when the Son of God has faith's protection absolutely committed to Him, beseeching it of the Father, from whom He receives all power in heaven and on earth, how entirely out of the question is it that the devil should have the assailing of it in his own power! But in the prayer prescribed to us, when we say to our Father, "Lead us not into temptation" [1140] (now what greater temptation is there than persecution?), we acknowledge that that comes to pass by His will whom we beseech to exempt us from it. For this is what follows, "But deliver us from the wicked one," that is, do not lead us into temptation by giving us up to the wicked one, for then are we delivered from the power of the devil, when we are not handed over to him to be tempted. Nor would the devil's legion have had power over the herd of swine [1141] unless they had got it from God; so far are they from having power over the sheep of God. I may say that the bristles of the swine, too, were then counted by God, not to speak of the hairs of holy men. The devil, it must be owned, seems indeed to have power--in this case really his own--over those who do not belong to God, the nations being once for all counted by God as a drop of the bucket, and as the dust of the threshing-floor, and as the spittle of the mouth, and so thrown open to the devil as, in a sense, a free possession. But against those who belong to the household of God he may not do ought as by any right of his own, because the cases marked out in Scripture show when--that is, for what reasons--he may touch them. For either, with a view to their being approved, the power of trial is granted to him, challenged or challenging, as in the instances already referred to, or, to secure an opposite result, the sinner is handed over to him, as though he were an executioner to whom belonged the inflicting of punishment, as in the case of Saul. "And the Spirit of the Lord," says Scripture, "departed from Saul, and an evil spirit from the Lord troubled and stifled him;" [1142] or the design is to humble, as the apostle tells us, that there was given him a stake, the messenger of Satan, to buffet him; [1143] and even this sort of thing is not permitted in the case of holy men, unless it be that at the same time strength of endurance may be perfected in weakness. For the apostle likewise delivered Phygellus and Hermogenes over to Satan that by chastening they might be taught not to blaspheme. [1144] You see, then, that the devil receives more suitably power even from the servants of God; so far is he from having it by any right of his own. 3. Seeing therefore, too, these cases occur in persecutions more than at other times, as there is then among us more of proving or rejecting, more of abusing or punishing, it must be that their general occurrence is permitted or commanded by Him at whose will they happen even partially; by Him, I mean, who says, "I am He who make peace and create evil," [1145] --that is, war, for that is the antithesis of peace. But what other war has our peace than persecution? If in its issues persecution emphatically brings either life or death, either wounds or healing, you have the author, too, of this. "I will smite and heal, I will make alive and put to death." [1146] "I will burn them," He says, "as gold is burned; and I will try them," He says, "as silver is tried," [1147] for when the flame of persecution is consuming us, then the stedfastness of our faith is proved. These will be the fiery darts of the devil, by which faith gets a ministry of burning and kindling; yet by the will of God. As to this I know not who can doubt, unless it be persons with frivolous and frigid faith, which seizes upon those who with trembling assemble together in the church. For you say, seeing we assemble without order, and assemble at the same time, and flock in large numbers to the church, the heathen are led to make inquiry about us, and we are alarmed lest we awaken their anxieties. Do ye not know that God is Lord of all? And if it is God's will, then you shall suffer persecution; but if it is not, the heathen will be still. Believe it most surely, if indeed you believe in that God without whose will not even the sparrow, a penny can buy, falls to the ground. [1148] But we, I think, are better than many sparrows. 4. Well, then, if it is evident from whom persecution proceeds, we are able at once to satisfy your doubts, and to decide from these introductory remarks alone, that men should not flee in it. For if persecution proceeds from God, in no way will it be our duty to flee from what has God as its author; a twofold reason opposing; for what proceeds from God ought not on the one hand to be avoided, and it cannot be evaded on the other. It ought not to be avoided, because it is good; for everything must be good on which God has cast His eye. And with this idea has perhaps this statement been made in Genesis, "And God saw because it is good;" not that He would have been ignorant of its goodness unless He had seen it, but to indicate by this expression that it was good because it was viewed by God. There are many events indeed happening by the will of God, and happening to somebody's harm. Yet for all that, a thing is therefore good because it is of God, as divine, as reasonable; for what is divine, and not reasonable and good? What is good, yet not divine? But if to the universal apprehension of mankind this seems to be the case, in judging, man's faculty of apprehension does not predetermine the nature of things, but the nature of things his power of apprehension. For every several nature is a certain definite reality, and it lays it on the perceptive power to perceive it just as it exists. Now, if that which comes from God is good indeed in its natural state (for there is nothing from God which is not good, because it is divine, and reasonable), but seems evil only to the human faculty, all will be right in regard to the former; with the latter the fault will lie. In its real nature a very good thing is chastity, and so is truth, and righteousness; and yet they are distasteful to many. Is perhaps the real nature on this account sacrificed to the sense of perception? Thus persecution in its own nature too is good, because it is a divine and reasonable appointment; but those to whom it comes as a punishment do not feel it to be pleasant. You see that as proceeding from Him, even that evil has a reasonable ground, when one in persecution is cast out of a state of salvation, just as you see that you have a reasonable ground for the good also, when one by persecution has his salvation made more secure. Unless, as it depends on the Lord, one either perishes irrationally, or is irrationally saved, he will not be able to speak of persecution as an evil, which, while it is under the direction of reason, is, even in respect of its evil, good. So, if persecution is in every way a good, because it has a natural basis, we on valid grounds lay it down, that what is good ought not to be shunned by us, because it is a sin to refuse what is good; besides that, what has been looked upon by God can no longer indeed be avoided, proceeding as it does from God, from whose will escape will not be possible. Therefore those who think that they should flee, either reproach God with doing what is evil, if they flee from persecution as an evil (for no one avoids what is good); or they count themselves stronger than God: so they think, who imagine it possible to escape when it is God's pleasure that such events should occur. 5. But, says some one, I flee, the thing it belongs to me to do, that I may not perish, if I deny; it is for Him on His part, if He chooses, to bring me, when I flee, back before the tribunal. First answer me this: Are you sure you will deny if you do not flee, or are you not sure? For if you are sure, you have denied already, because by presupposing that you will deny, you have given yourself up to that about which you have made such a presupposition; and now it is vain for you to think of flight, that you may avoid denying, when in intention you have denied already. But if you are doubtful on that point, why do you not, in the incertitude of your fear wavering between the two different issues, presume that you are able rather to act a confessor's part, and so add to your safety, that you may not flee, just as you presuppose denial to send you off a fugitive? The matter stands thus--we have either both things in our own power, or they wholly lie with God. If it is ours to confess or to deny, why do we not anticipate the nobler thing, that is, that we shall confess? If you are not willing to confess, you are not willing to suffer; and to be unwilling to confess is to deny. But if the matter is wholly in God's hand, why do we not leave it to His will, recognising His might and power in that, just as He can bring us back to trial when we flee, so is He able to screen us when we do not flee; yes, and even living in the very heart of the people? Strange conduct, is it not, to honour God in the matter of flight from persecution, because He can bring you back from your flight to stand before the judgment-seat; but in regard of witness-bearing, to do Him high dishonour by despairing of power at His hands to shield you from danger? Why do you not rather on this, the side of constancy and trust in God, say, I do my part; I depart not; God, if He choose, will Himself be my protector? It beseems us better to retain our position in submission to the will of God, than to flee at our own will. Rutilius, a saintly martyr, after having ofttimes fled from persecution from place to place, nay, having bought security from danger, as he thought, by money, was, notwithstanding the complete security he had, as he thought, provided for himself, at last unexpectedly seized, and being brought before the magistrate, was put to the torture and cruelly mangled,--a punishment, I believe, for his fleeing,--and thereafter he was consigned to the flames, and thus paid to the mercy of God the suffering which he had shunned. What else did the Lord mean to show us by this example, but that we ought not to flee from persecution because it avails us nothing if God disapproves? 6. Nay, says some one, he fulfilled the command, when he fled from city to city. For so a certain individual, but a fugitive likewise, has chosen to maintain, and others have done the same who are unwilling to understand the meaning of that declaration of the Lord, that they may use it as a cloak for their cowardice, although it has had its persons as well as its times and reasons to which it specially applies. "When they begin," He says, "to persecute you, flee from city to city." [1149] We maintain that this belongs specially to the persons of the apostles, and to their times and circumstances, as the following sentences will show, which are suitable only to the apostles: "Do not go into the way of the Gentiles, and into a city of the Samaritans do not enter: but go rather to the lost sheep of the house of Israel." [1150] But to us the way of the Gentiles is also open, as in it we in fact were found, and to the very last we walk; and no city has been excepted. So we preach throughout all the world; nay, no special care even for Israel has been laid upon us, save as also we are bound to preach to all nations. Yes, and if we are apprehended, we shall not be brought into Jewish councils, nor scourged in Jewish synagogues, but we shall certainly be cited before Roman magistrates and judgment-seats. [1151] So, then, the circumstances of the apostles even required the injunction to flee, their mission being to preach first to the lost sheep of the house of Israel. That, therefore, this preaching might be fully accomplished in the case of those among whom this behoved first of all to be carried out--that the sons might receive bread before the dogs, for that reason He commanded them to flee then for a time--not with the object of eluding danger, under the plea strictly speaking which persecution urges (rather He was in the habit of proclaiming that they would suffer persecutions, and of teaching that these must be endured); but in order to further the proclamation of the Gospel message, lest by their being at once put down, the diffusion of the Gospel too might be prevented. Neither were they to flee to any city as if by stealth, but as if everywhere about to proclaim their message; and for this, everywhere about to undergo persecutions, until they should fulfil their teaching. Accordingly the Saviour says, "Ye will not go over all the cities of Israel." [1152] So the command to flee was restricted to the limits of Judea. But no command that shows Judea to be specially the sphere for preaching applies to us, now that the Holy Spirit has been poured out upon all flesh. Therefore Paul and the apostles themselves, mindful of the precept of the Lord, bear this solemn testimony before Israel, which they had now filled with their doctrine--saying, "It was necessary that the word of God should have been first delivered to you; but seeing ye have rejected it, and have not thought yourselves worthy of eternal life, lo, we turn to the Gentiles." [1153] And from that time they turned their steps away, as those who went before them had laid it down, and departed into the way of the Gentiles, and entered into the cities of the Samaritans; so that, in very deed, their sound went forth into all the earth, and their words to the end of the world. [1154] If, therefore, the prohibition against setting foot in the way of the Gentiles, and entering into the cities of the Samaritans, has come to an end, why should not the command to flee, which was issued at the same time, have come also to an end? Accordingly, from the time when, Israel having had its full measure, the apostles went over to the Gentiles, they neither fled from city to city, nor hesitated to suffer. Nay, Paul too, who had submitted to deliverance from persecution by being let down from the wall, as to do so was at this time a matter of command, refused in like manner now at the close of his ministry, and after the injunction had come to an end, to give in to the anxieties of the disciples, eagerly entreating him that he would not risk himself at Jerusalem, because of the sufferings in store for him which Agabus had foretold; but doing the very opposite, it is thus he speaks, "What do ye, weeping and disquieting my heart? For I could wish not only to suffer bonds, but also to die at Jerusalem, for the name of my Lord Jesus Christ." [1155] And so they all said, "Let the will of the Lord be done." What was the will of the Lord? Certainly no longer to flee from persecution. Otherwise they who had wished him rather to avoid persecution, might also have adduced that prior will of the Lord, in which He had commanded flight. Therefore, seeing even in the days of the apostles themselves, the command to flee was temporary, as were those also relating to the other things at the same time enjoined, that [command] cannot continue with us which ceased with our teachers, even although it had not been issued specially for them; or if the Lord wished it to continue, the apostles did wrong who were not careful to keep fleeing to the last. 7. Let us now see whether also the rest of our Lord's ordinances accord with a lasting command of flight. In the first place, indeed, if persecution is from God, what are we to think of our being ordered to take ourselves out of its way, by the very party who brings it on us? For if He wanted it to be evaded, He had better not have sent it, that there might not be the appearance of His will being thwarted by another will. For He wished us either to suffer persecution or to flee from it. If to flee, how to suffer? If to suffer, how to flee? In fact, what utter inconsistency in the decrees of One who commands to flee, and yet urges to suffer, which is the very opposite! "Him who will confess Me, I also will confess before My Father." [1156] How will he confess, fleeing? How flee, confessing? "Of him who shall be ashamed of Me, will I also be ashamed before My Father." [1157] If I avoid suffering, I am ashamed to confess. "Happy they who suffer persecution for My name's sake." [1158] Unhappy, therefore, they who, by running away, will not suffer according to the divine command. "He who shall endure to the end shall be saved." [1159] How then, when you bid me flee, do you wish me to endure to the end? If views so opposed to each other do not comport with the divine dignity, they clearly prove that the command to flee had, at the time it was given, a reason of its own, which we have pointed out. But it is said, the Lord, providing for the weakness of some of His people, nevertheless, in His kindness, suggested also the haven of flight to them. For He was not able even without flight--a protection so base, and unworthy, and servile--to preserve in persecution such as He knew to be weak! Whereas in fact He does not cherish, but ever rejects the weak, teaching first, not that we are to fly from our persecutors, but rather that we are not to fear them. "Fear not them who are able to kill the body, but are unable to do ought against the soul; but fear Him who can destroy both body and soul in hell." [1160] And then what does He allot to the fearful? "He who will value his life more than Me, is not worthy of Me; and he who takes not up his cross and follows Me, cannot be My disciple." [1161] Last of all, in the Revelation, He does not propose flight to the "fearful," [1162] but a miserable portion among the rest of the outcast, in the lake of brimstone and fire, which is the second death. 8. He sometimes also fled from violence Himself, but for the same reason as had led Him to command the apostles to do so: that is, He wanted to fulfil His ministry of teaching; and when it was finished, I do not say He stood firm, but He had no desire even to get from His Father the aid of hosts of angels: finding fault, too, with Peter's sword. He likewise acknowledged, it is true, that His "soul was troubled, even unto death," [1163] and the flesh weak; with the design, (however,) first of all, that by having, as His own, trouble of soul and weakness of the flesh, He might show you that both the substances in Him were truly human; lest, as certain persons have now brought it in, you might be led to think either the flesh or the soul of Christ different from ours; and then, that, by an exhibition of their states, you might be convinced that they have no power at all of themselves without the spirit. And for this reason He puts first "the willing spirit," [1164] that, looking to the natures respectively of both the substances, you may see that you have in you the spirit's strength as well as the flesh's weakness; and even from this may learn what to do, and by what means to do it, and what to bring under what,--the weak, namely, under the strong, that you may not, as is now your fashion, make excuses on the ground of the weakness of the flesh, forsooth, but put out of sight the strength of the spirit. He also asked of His Father, that if it might be, the cup of suffering should pass from Him. [1165] So ask you the like favour; but as He did, holding your position,--merely offering supplication, and adding, too, the other words: "but not what I will, but what Thou wilt." But when you run away, how will you make this request? taking, in that case, into your own hands the removal of the cup from you, and instead of doing what your Father wishes, doing what you wish yourself. 9. The teaching of the apostles was surely in everything according to the mind of God: they forgot and omitted nothing of the Gospel. Where, then, do you show that they renewed the command to flee from city to city? In fact, it was utterly impossible that they should have laid down anything so utterly opposed to their own examples as a command to flee, while it was just from bonds, or the islands in which, for confessing, not fleeing from the Christian name, they were confined, they wrote their letters to the Churches. Paul [1166] bids us support the weak, but most certainly it is not when they flee. For how can the absent be supported by you? By bearing with them? Well, he says that people must be supported, if anywhere they have committed a fault through the weakness of their faith, just as (he enjoins) that we should comfort the faint-hearted; he does not say, however, that they should be sent into exile. But when he urges us not to give place to evil, [1167] he does not offer the suggestion that we should take to our heels, he only teaches that passion should be kept under restraint; and if he says that the time must be redeemed, because the days are evil, [1168] he wishes us to gain a lengthening of life, not by flight, but by wisdom. Besides, he who bids us shine as sons of light, [1169] does not bid us hide away out of sight as sons of darkness. He commands us to stand stedfast, [1170] certainly not to act an opposite part by fleeing; and to be girt, not to play the fugitive or oppose the Gospel. He points out weapons, too, which persons who intend to run away would not require. And among these he notes the shield [1171] too, that ye may be able to quench the darts of the devil, when doubtless ye resist him, and sustain his assaults in their utmost force. Accordingly John also teaches that we must lay down our lives for the brethren; [1172] much more, then, we must do it for the Lord. This cannot be fulfilled by those who flee. Finally, mindful of his own Revelation, in which he had heard the doom of the fearful, (and so) speaking from personal knowledge, he warns us that fear must be put away. "There is no fear," says he, "in love; but perfect love casteth out fear; because fear has torment"--the fire of the lake, no doubt. "He that feareth is not perfect in love" [1173] --to wit, the love of God. And yet who will flee from persecution, but he who fears? Who will fear, but he who has not loved? Yes; and if you ask counsel of the Spirit, what does He approve more than that utterance of the Spirit? For, indeed, it incites all almost to go and offer themselves in martyrdom, not to flee from it; so that we also make mention of it. If you are exposed to public infamy, says he, it is for your good; for he who is not exposed to dishonour among men is sure to be so before the Lord. Do not be ashamed; righteousness brings you forth into the public gaze. Why should you be ashamed of gaining glory? The opportunity is given you when you are before the eyes of men. So also elsewhere: seek not to die on bridal beds, nor in miscarriages, nor in soft fevers, but to die the martyr's death, that He may be glorified who has suffered for you. 10. But some, paying no attention to the exhortations of God, are readier to apply to themselves that Greek versicle of worldly wisdom, "He who fled will fight again;" perhaps also in the battle to flee again. And when will he who, as a fugitive, is a defeated man, be conqueror? A worthy soldier he furnishes to his commander Christ, who, so amply armed by the apostle, as soon as he hears persecution's trumpet, runs off from the day of persecution. I also will produce in answer a quotation taken from the world: "Is it a thing so very sad to die?" [1174] He must die, in whatever way of it, either as conquered or as conqueror. But although he has succumbed in denying, he has yet faced and battled with the torture. I had rather be one to be pitied than to be blushed for. More glorious is the soldier pierced with a javelin in battle, than he who has a safe skin as a fugitive. Do you fear man, O Christian?--you who ought to be feared by the angels, since you are to judge angels; who ought to be feared by evil spirits, since you have received power also over evil spirits; who ought to be feared by the whole world, since by you, too, the world is judged. You are Christ-clothed, you who flee before the devil, since into Christ you have been baptized. Christ, who is in you, is treated as of small account when you give yourself back to the devil, by becoming a fugitive before him. But, seeing it is from the Lord you flee, you taunt all runaways with the futility of their purpose. A certain bold prophet also had fled from the Lord, he had crossed over from Joppa in the direction of Tarsus, as if he could as easily transport himself away from God; but I find him, I do not say in the sea and on the land, but, in fact, in the belly even of a beast, in which he was confined for the space of three days, unable either to find death or even thus escape from God. How much better the conduct of the man who, though he fears the enemy of God, does not flee from, but rather despises him, relying on the protection of the Lord; or, if you will, having an awe of God all the greater, the more that he has stood in His presence, says, "It is the Lord, He is mighty. All things belong to Him; wherever I am, I am in His hand: let Him do as He wills, I go not away; and if it be His pleasure that I die, let Him destroy me Himself, while I save myself for Him. I had rather bring odium upon Him by dying by His will, than by escaping through my own anger." 11. Thus ought every servant of God to feel and act, even one in an inferior place, that he may come to have a more important one, if he has made some upward step by his endurance of persecution. But when persons in authority themselves--I mean the very deacons, and presbyters, and bishops--take to flight, how will a layman be able to see with what view it was said, Flee from city to city? Thus, too, with the leaders turning their backs, who of the common rank will hope to persuade men to stand firm in the battle? Most assuredly a good shepherd lays down his life for the sheep, according to the word of Moses, when the Lord Christ had not as yet been revealed, but was already shadowed forth in himself: "If you destroy this people," he says, "destroy me also along with it." [1175] But Christ, confirming these foreshadowings Himself, adds: "The bad shepherd is he who, on seeing the wolf, flees, and leaves the sheep to be torn in pieces." [1176] Why, a shepherd like this will be turned off from the farm; the wages to have been given him at the time of his discharge will be kept from him as compensation; nay, even from his former savings a restoration of the master's loss will be required; for "to him who hath shall be given, but from him who hath not shall be taken away even that which he seemeth to have." [1177] Thus Zechariah threatens: "Arise, O sword, against the shepherds, and pluck ye out the sheep; and I will turn my hand against the shepherds." [1178] And against them both Ezekiel and Jeremiah declaim with kindred threatenings, for their not only wickedly eating of the Sheep,--they feeding themselves rather than those committed to their charge,--but also scattering the flock, and giving it over, shepherdless, a prey to all the beasts of the field. And this never happens more than when in persecution the Church is abandoned by the clergy. If any one recognises the Spirit also, he will hear him branding the runaways. But if it does not become the keepers of the flock to flee when the wolves invade it--nay, if that is absolutely unlawful (for He who has declared a shepherd of this sort a bad one has certainly condemned him; and whatever is condemned has, without doubt, become unlawful)--on this ground it will not be the duty of those who have been set over the Church to flee in the time of persecution. But otherwise, if the flock should flee, the overseer of the flock would have no call to hold his ground, as his doing so in that case would be, without good reason, to give to the flock protection, which it would not require in consequence of its liberty, forsooth, to flee. 12. So far, my brother, as the question proposed by you is concerned, you have our opinion in answer and encouragement. But he who inquires whether persecution ought to be shunned by us must now be prepared to consider the following question also: Whether, if we should not flee from it, we should at least buy ourselves off from it. Going further than you expected, therefore, I will also on this point give you my advice, distinctly affirming that persecution, from which it is evident we must not flee, must in like manner not even be bought off. The difference lies in the payment; but as flight is a buying off without money, so buying off is money-flight. Assuredly you have here too the counselling of fear. Because you fear, you buy yourself off; and so you flee. As regards your feet, you have stood; in respect of the money you have paid, you have run away. Why, in this very standing of yours there was a fleeing from persecution, in the release from persecution which you bought; but that you should ransom with money a man whom Christ has ransomed with His blood, how unworthy is it of God and His ways of acting, who spared not His own Son for you, that He might be made a curse for us, because cursed is he that hangeth on a tree, [1179] --Him who was led as a sheep to be a sacrifice, and just as a lamb before its shearer, so opened He not His mouth; [1180] but gave His back to the scourges, nay, His cheeks to the hands of the smiter, and turned not away His face from spitting, and, being numbered with the transgressors, was delivered up to death, nay, the death of the cross. All this took place that He might redeem us from our sins. The sun ceded to us the day of our redemption; hell re-transferred the right it had in us, and our covenant is in heaven; the everlasting gates were lifted up, that the King of Glory, the Lord of might, might enter in, [1181] after having redeemed man from earth, nay, from hell, that he might attain to heaven. What, now, are we to think of the man who strives against that glorious One, nay, slights and defiles His goods, obtained at so great a ransom--no less, in truth, than His most precious blood? It appears, then, that it is better to flee than to fall in value, if a man will not lay out for himself as much as he cost Christ. And the Lord indeed ransomed him from the angelic powers which rule the world--from the spirits of wickedness, from the darkness of this life, from eternal judgment, from everlasting death. But you bargain for him with an informer, or a soldier or some paltry thief of a ruler--under, as they say, the folds of the tunic--as if he were stolen goods whom Christ purchased in the face of the whole world, yes, and set at liberty. Will you value, then, this free man at any price, and possess him at any price, but the one, as we have said, it cost the Lord,--namely, His own blood? (And if not,) why then do you purchase Christ in the man in whom He dwells, as though He were some human property? No otherwise did Simon even try to do, when he offered the apostles money for the Spirit of Christ. Therefore this man also, who in buying himself has bought the Spirit of Christ, will hear that word, "Your money perish with you, since you have thought that the grace of God is to be had at a price!" [1182] Yet who will despise him for being (what he is), a denier? For what says that extorter? Give me money: assuredly that he may not deliver him up, since he tries to sell you nothing else than that which he is going to give you for money. When you put that into his hands, it is certainly your wish not to be delivered up. But not delivered up, had you to be held up to public ridicule? While, then, in being unwilling to be delivered up, you are not willing to be thus exposed; by this unwillingness of yours you have denied that you are what you have been unwilling to have it made public that you are. Nay, you say, While I am unwilling to be held up to the public as being what I am, I have acknowledged that I am what I am unwilling to be so held up as being, that is, a Christian. Can Christ, therefore, claim that you, as a witness for Him, have stedfastly shown Him forth? He who buys himself off does nothing in that way. Before one it might, I doubt not, be said, You have confessed Him; so also, on the account of your unwillingness to confess Him before many you have denied Him. A man's very safety will pronounce that he has fallen while getting out of persecution's way. He has fallen, therefore, whose desire has been to escape. The refusal of martyrdom is denial. A Christian is preserved by his wealth, and for this end has his treasures, that he may not suffer, while he will be rich toward God. But it is the case that Christ was rich in blood for him. Blessed therefore are the poor, because, He says, the kingdom of heaven is theirs who have the soul only treasured up. [1183] If we cannot serve God and mammon, can we be redeemed both by God and by mammon? For who will serve mammon more than the man whom mammon has ransomed? Finally, of what example do you avail yourself to warrant your averting by money the giving of you up? When did the apostles, dealing with the matter, in any time of persecution trouble, extricate themselves by money? And money they certainly had from the prices of lands which were laid down at their feet, [1184] there being, without a doubt, many of the rich among those who believed--men, and also women, who were wont, too, to minister to their comfort. When did Onesimus, or Aquila, or Stephen, [1185] give them aid of this kind when they were persecuted? Paul indeed, when Felix the governor hoped that he should receive money for him from the disciples, [1186] about which matter he also dealt with the apostle in private, certainly neither paid it himself, nor did the disciples for him. Those disciples, at any rate, who wept because he was equally persistent in his determination to go to Jerusalem, and neglectful of all means to secure himself from the persecutions which had been foretold as about to occur there, at last say, "Let the will of the Lord be done." What was that will? No doubt that he should suffer for the name of the Lord, not that he should be bought off. For as Christ laid down His life for us, so, too, we should do for Him; and not only for the Lord Himself, nay, but likewise for our brethren on His account. This, too, is the teaching of John when he declares, not that we should pay for our brethren, but rather that we should die for them. It makes no difference whether the thing not to be done by you is to buy off a Christian, or to buy one. And so the will of God accords with this. Look at the condition--certainly of God's ordaining, in whose hand the king's heart is--of kingdoms and empires. For increasing the treasury there are daily provided so many appliances--registerings of property, taxes in kind benevolences, taxes in money; but never up to this time has ought of the kind been provided by bringing Christians under some purchase-money for the person and the sect, although enormous gains could be reaped from numbers too great for any to be ignorant of them. Bought with blood, paid for with blood, we owe no money for our head, because Christ is our Head. It is not fit that Christ should cost us money. How could martyrdoms, too, take place to the glory of the Lord, if by tribute we should pay for the liberty of our sect? And so he who stipulates to have it at a price, opposes the divine appointment. Since, therefore, Cæsar has imposed nothing on us after this fashion of a tributary sect--in fact, such an imposition never can be made,--with Antichrist now close at hand, and gaping for the blood, not for the money of Christians--how can it be pointed out to me that there is the command, "Render to Cæsar the things which are Cæsar's?" [1187] A soldier, be he an informer or an enemy, extorts money from me by threats, exacting nothing on Cæsar's behalf; nay, doing the very opposite, when for a bribe he lets me go--Christian as I am, and by the laws of man a criminal. Of another sort is the denarius which I owe to Cæsar, a thing belonging to him, about which the question then was started, it being a tribute coin due indeed by those subject to tribute, not by children. Or how shall I render to God the things which are God's,--certainly, therefore, His own likeness and money inscribed with His name, that is, a Christian man? But what do I owe God, as I do Cæsar the denarius, but the blood which His own Son shed for me? Now if I owe God, indeed, a human being and my own blood; but I am now in this juncture, that a demand is made upon me for the payment of that debt, I am undoubtedly guilty of cheating God if I do my best to withhold payment. I have well kept the commandment, if, rendering to Cæsar the things which are Cæsar's, I refuse to God the things which are God's! 13. But also to every one who asks me I will give on the plea of charity, not under any intimidation. Who asks? [1188] He says. But he who uses intimidation does not ask. One who threatens if he does not receive, does not crave, but compels. It is not alms he looks for, who comes not to be pitied, but to be feared. I will give, therefore, because I pity, not because I fear, when the recipient honours God and returns me his blessing; not when rather he both believes that he has conferred a favour on me, and, beholding his plunder, says, "Guilt money." Shall I be angry even with an enemy? But enmities have also other grounds. Yet withal he did not say a betrayer, or persecutor, or one seeking to terrify you by his threats. For how much more shall I heap coals upon the head of a man of this sort, if I do not redeem myself by money? "In like manner," says Jesus, "to him who has taken away your coat, grant even your cloak also." But that refers to him who has sought to take away my property, not my faith. The cloak, too, I will grant, if I am not threatened with betrayal. If he threatens, I will demand even my coat back again. Even now, the declarations of the Lord have reasons and laws of their own. They are not of unlimited or universal application. And so He commands us to give to every one who asks, yet He Himself does not give to those who ask a sign. Otherwise, if you think that we should give indiscriminately to all who ask, that seems to me to mean that you would give, I say not wine to him who has a fever, but even poison or a sword to him who longs for death. But how we are to understand, "Make to yourselves friends of mammon," [1189] let the previous parable teach you. The saying was addressed to the Jewish people; inasmuch as, having managed ill the business of the Lord which had been entrusted to them, they ought to have provided for themselves out of the men of mammon, which we then were, friends rather than enemies, and to have delivered us from the dues of sins which kept us from God, if they bestowed the blessing upon us, for the reason given by the Lord, that when grace began to depart from them, they, betaking themselves to our faith, might be admitted into everlasting habitations. Hold now any other explanation of this parable and saying you like, if only you clearly see that there is no likelihood of our opposers, should we make them friends with mammon, then receiving us into everlasting abodes. But of what will not cowardice convince men? As if Scripture both allowed them to flee, and commanded them to buy off! Finally, it is not enough if one or another is so rescued. Whole Churches have imposed tribute en masse on themselves. I know not whether it is matter for grief or shame when among hucksters, and pickpockets, and bath-thieves, and gamesters, and pimps, Christians too are included as taxpayers in the lists of free soldiers and spies. Did the apostles, with so much foresight, make the office of overseer of this type, that the occupants might be able to enjoy their rule free from anxiety, under colour of providing (a like freedom for their flocks)? For such a peace, forsooth, Christ, returning to His Father, commanded to be bought from the soldiers by gifts like those you have in the Saturnalia! 14. But how shall we assemble together? say you; how shall we observe the ordinances of the Lord? To be sure, just as the apostles also did, who were protected by faith, not by money; which faith, if it can remove a mountain, can much more remove a soldier. Be your safeguard wisdom, not a bribe. For you will not have at once complete security from the people also, should you buy off the interference of the soldiers. Therefore all you need for your protection is to have both faith and wisdom: if you do not make use of these, you may lose even the deliverance which you have purchased for yourself; while, if you do employ them, you can have no need of any ransoming. Lastly, if you cannot assemble by day, you have the night, the light of Christ luminous against its darkness. You cannot run about among them one after another. Be content with a church of threes. It is better that you sometimes should not see your crowds, than subject yourselves (to a tribute bondage). Keep pure for Christ His betrothed virgin; let no one make gain of her. These things, my brother, seem to you perhaps harsh and not to be endured; but recall that God has said, "He who receives it, let him receive it," [1190] that is, let him who does not receive it go his way. He who fears to suffer, cannot belong to Him who suffered. But the man who does not fear to suffer, he will be perfect in love--in the love, it is meant, of God; "for perfect love casteth out fear." [1191] "And therefore many are called, but few chosen." [1192] It is not asked who is ready to follow the broad way, but who the narrow. And therefore the Comforter is requisite, who guides into all truth, and animates to all endurance. And they who have received Him will neither stoop to flee from persecution nor to buy it off, for they have the Lord Himself, One who will stand by us to aid us in suffering, as well as to be our mouth when we are put to the question. __________________________________________________________________ [1133] [Written, say, circa a.d. 208.] [1134] Matt. iii. 12. [1135] Gen. xxviii. 12. [1136] 2 Cor. xii. 9. [1137] 1 Cor. i. 27, 28. [1138] Job i. 12. [1139] Luke xxii. 31, 32. [1140] Matt. vi. 13. [1141] Mark v. 11. [1142] 1 Sam. xvi. 14. [1143] 2 Cor. xii. 7. [1144] 2 Tim. i. 15; see 1 Tim. i. 20. [1145] Isa. xlv. 7. [1146] Deut. xxxii. 39. [1147] Zech. xiii. 9. [1148] Matt. x. 29. [1149] Matt. x. 23. [1150] Matt. x. 5. [1151] Matt. x. 17. [1152] Matt. x. 23. [1153] Acts xiii. 46. [1154] Ps. xix. 4. [1155] Acts xxi. 13. [1156] Matt. x. 32, 33. [1157] Mark viii. 38; Luke ix. 26. [1158] Matt. v. 11. [1159] Matt. x. 22. [1160] Matt. x. 28. [1161] Matt. x. 37, 38. [1162] Rev. xxi. 8. [1163] Matt. xxvi. 38. [1164] Matt. xxvi. 41. [1165] Matt. xxvi. 39. [1166] 1 Thess. v. 14. [1167] Eph. iv. 27. [1168] Eph. v. 16. [1169] 1 Thess. v. 5. [1170] 1 Cor. xv. 58. [1171] Eph. vi. 16. [1172] 1 John iii. 16. [1173] 1 John iv. 18. [1174] Æneid, xii. 646. [1175] Ex. xxxii. 32. [1176] John x. 12. [1177] Luke viii. 18. [1178] Zech. xiii. 7. [1179] Rom. viii. 32; Gal. iii. 13. [1180] Isa. liii. 7. [1181] Ps. xxiv. 7. [1182] Acts viii. 20. [1183] Matt. v. 3. [1184] Acts iv. 34, 35. [1185] Stephanas is perhaps intended.--Tr. [1186] Acts xxiv. 26. [1187] Matt. xxii. 21. [1188] Matt. v. 42. [1189] Luke xvi. 9. [1190] Matt. xix. 12. [1191] 1 John iv. 18. [1192] Matt. xxii. 14. __________________________________________________________________ Elucidations. ------------------------ I. (Persecutions threaten, p. 116.) We have reserved this heroic tract to close our series of the ascetic essays of our author because it places even his sophistical enthusiasm in a light which shows much to admire. Strange that this defiant hero should have died (as we may infer) in his bed, and in extreme old age. Great man, how much, alike for weal and woe, the ages have been taught by thee! This is the place for a tabular view of the ten persecutions of the Ante-Nicene Church. They are commonly enumerated as follows: [1193] -- 1. Under Nero----a.d. 64. 2. Under Trajan----a.d. 95. 3. Under Trajan----a.d. 107. 4. Under Hadrian (a.d. 118 and)----a.d. 134. 5. Under Aurelius (a.d. 177) and Severus----a.d. 202. 6. Under Maximin----a.d. 235. 7. Under Decius----a.d. 250. 8. Under Valerian----a.d. 254. 9. Under Aurelian----a.d. 270. 10. Under Diocletian (a.d. 284 and)----a.d. 303. Periods of Comparative Rest. 1. Under Antoninus Pius----a.d. 151. 2. Under Commodus----a.d. 185. 3. Under Alexander Severus----a.d. 223. 4. Under Philip----a.d. 248. 5. Under Diocletian----a.d. 284 till a.d. 303. In thus chastising and sifting his Church in the years of her gradual growth "from the smallest of all seeds," we see illustrations of the Lord's Epistles to the seven churches of the Apocalypse. Who can doubt that Tertullian's writings prepared the North-African Church for the Decian furnace, and all believers for the "seven times hotter" fires of Diocletian? II. (To the fearful, p. 120.) In the Patientia [1194] Tertullian reflects the views of Catholics, and seems to allow those "persecuted in one city to flee to another." So also in the Ad Uxorem, [1195] as instanced by Kaye. [1196] In the Fuga we have the enthusiast, but not as Gibbon will have it, [1197] the most wild and fanatical of declaimers. On the whole subject we again refer our readers to the solid and sober comments of Kaye on the martyrdoms and persecutions of the early faithful, and on the patristic views of the same. III. (Enormous gains from numbers, p. 124.) Christians were now counted by millions. The following tabular view of the Christian population of the world from the beginning has been attributed to Sharon Turner. I do not find it in any of his works with which I am familiar. The nineteenth century is certainly credited too low, according to the modern computists; but I insert it merely for the centuries we are now considering. Growth of the Church in Numbers. 1. First century----500,000 2. Second century----2,000,000 3. Third century----5,000,000 4. Fourth century----10,000,000 5. Fifth century----15,000,000 6. Sixth century----20,000,000 7. Seventh century----24,000,000 8. Eighth century----30,000,000 9. Ninth century----40,000,000 10. Tenth century----50,000,000 11. Eleventh century----70,000,000 12. Twelfth century----80,000,000 13. Thirteenth century----75,000,000 14. Fourteenth century----80,000,000 15. Fifteenth century----100,000,000 16. Sixteenth century----125,000,000 17. Seventeenth century----155,000,000 18. Eighteenth century----200,000,000 19. Nineteenth century----400,000,000 __________________________________________________________________ [1193] See what Gibbon can say to minimize the matter (in cap. xvi. 4, vol. ii. p. 45, New York). [1194] Cap. xiii. [1195] I. cap. iii. [1196] pp. 46, 138. [1197] In his disgraceful chap. xvi. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ X. Appendix. [1198] [Translated by the Rev. S. Thelwall.] ------------------------ 1. A Strain of Jonah the Prophet. After the living, aye--enduring death Of Sodom and Gomorrah; after fires Penal, attested by time-frosted plains Of ashes; after fruitless apple-growths, 5 Born but to feed the eye; after the death Of sea and brine, both in like fate involved; While whatsoe'er is human still retains In change corporeal its penal badge: [1199] A city--Nineveh--by stepping o'er 10 The path of justice and of equity, On her own head had well-nigh shaken down More fires of rain supernal. For what dread [1200] Dwells in a mind subverted? Commonly Tokens of penal visitations prove 15 All vain where error holds possession. Still, Kindly and patient of our waywardness, And slow to punish, the Almighty Lord Will launch no shaft of wrath, unless He first Admonish and knock oft at hardened hearts, 20 Rousing with mind august presaging seers. For to the merits of the Ninevites The Lord had bidden Jonah to foretell Destruction; but he, conscious that He spare; The subject, and remits to suppliants 25 The dues of penalty, and is to good Ever inclinable, was loth to face That errand; lest he sing his seerly strain In vain, and peaceful issue of his threats Ensue. His counsel presently is flight: 30 (If, howsoe'er, there is at all the power God to avoid, and shun the Lord's right hand 'Neath whom the whole orb trembles and is held In check: but is there reason in the act Which in [1201] his saintly heart the prophet dares?) 35 On the beach-lip, over against the shores Of the Cilicians, is a city poised, [1202] Far-famed for trusty port--Joppa her name. Thence therefore Jonah speeding in a barque Seeks Tarsus, [1203] through the signal providence 40 Of the same God; [1204] nor marvel is't, I ween, If, fleeing from the Lord upon the lands, He found Him in the waves. For suddenly A little cloud had stained the lower air With fleecy wrack sulphureous, itself [1205] 45 By the wind's seed excited: by degrees, Bearing a brood globose, it with the sun Cohered, and with a train caliginous Shut in the cheated day. The main becomes The mirror of the sky; the waves are dyed so 50 With black encirclement; the upper air Down rushes into darkness, and the sea Uprises; nought of middle space is left; While the clouds touch the waves, and the waves all Are mingled by the bluster of the winds 55 In whirling eddy. 'Gainst the renegade, 'Gainst Jonah, diverse frenzy joined to rave, While one sole barque did all the struggle breed 'Twixt sky and surge. From this side and from that Pounded she reels; 'neath each wave-breaking blow 60 The forest of her tackling trembles all; As, underneath, her spinal length of keel, Staggered by shock on shock, all palpitates; And, from on high, her labouring mass of yard Creaks shuddering; and the tree-like mast itself 65 Bends to the gale, misdoubting to be riven. Meantime the rising [1206] clamour of the crew Tries every chance for barque's and dear life's sake: To pass from hand to hand [1207] the tardy coils To tighten the girth's noose: straitly to bind 70 The tiller's struggles; or, with breast opposed, T' impel reluctant curves. Part, turn by turn, With foremost haste outbale the reeking well Of inward sea. The wares and cargo all They then cast headlong, and with losses seek 75 Their perils to subdue. At every crash Of the wild deep rise piteous cries; and out They stretch their hands to majesties of gods, Which gods are none; whom might of sea and sky Fears not, nor yet the less from off their poops 80 With angry eddy sweeping sinks them down. Unconscious of all this, the guilty one 'Neath the poop's hollow arch was making sleep Re-echo stertorous with nostril wide Inflated: whom, so soon as he who guides 85 The functions of the wave-dividing prow Saw him sleep-bound in placid peace, and proud In his repose, he, standing o'er him, shook, And said, "Why sing'st, with vocal nostril, dreams, In such a crisis? In so wild a whirl, 90 Why keep'st thou only harbour? Lo! the wave Whelms us, and our one hope is in the gods. Thou also, whosoever is thy god, Make vows, and, pouring prayers on bended knee, Win o'er thy country's Sovran!" Then they vote 95 To learn by lot who is the culprit, who The cause of storm; nor does the lot belie Jonah: whom then they ask, and ask again, "Who? whence? who in the world? from what abode, What people, hail'st thou?" He avows himself 100 A servant, and an over-timid one, Of God, who raised aloft the sky, who based The earth, who corporally fused the whole: A renegade from Him he owns himself, And tells the reason. Rigid turned they all 105 With dread. "What grudge, then, ow'st thou us? What now Will follow? By what deed shall we appease The main?" For more and far more swelling grew The savage surges. Then the seer begins Words prompted by the Spirit of the Lord: [1208] 110 "Lo! I your tempest am; I am the sum Of the world's [1209] madness: 'tis in me," he says, "That the sea rises, and the upper air Down rushes; land in me is far, death near, And hope in God is none! Come, headlong hurl 115 Your cause of bane: lighten your ship, and cast This single mighty burden to the main, A willing prey!" But they--all vainly!--strive Homeward to turn their course; for helm refused To suffer turning, and the yard's stiff poise 120 Willed not to change. At last unto the Lord They cry: "For one soul's sake give us not o'er Unto death's maw, nor let us be besprent With righteous blood, if thus Thine own right hand Leadeth." And from the eddy's depth a whale 125 Outrising on the spot, scaly with shells, [1210] Unravelling his body's train, 'gan urge More near the waves, shocking the gleaming brine, Seizing--at God's command--the prey; which, rolled From the poop's summit prone, with slimy jaws 130 He sucked; and into his long belly sped The living feast; and swallowed, with the man, The rage of sky and main. The billowy waste Grows level, and the ether's gloom dissolves; The waves on this side, and the blasts on that, 135 Are to their friendly mood restored; and, where The placid keel marks out a path secure, White traces in the emerald furrow bloom. The sailor then does to the reverend Lord Of death make grateful offering of his fear; [1211] 140 Then enters friendly ports. Jonah the seer The while is voyaging, in other craft Embarked, and cleaving 'neath the lowest waves A wave: his sails the intestines of the fish, Inspired with breath ferine; himself, shut in; 145 By waters, yet untouched; in the sea's heart And yet beyond its reach; 'mid wrecks of fleets Half-eaten, and men's carcasses dissolved In putrid disintegrity: in life Learning the process of his death; but still-- 150 To be a sign hereafter of the Lord [1212] -- A witness was he (in his very self), [1213] Not of destruction, but of death's repulse. ------------------------ __________________________________________________________________ [1198] [Elucidation.] [1199] These two lines, if this be their true sense, seem to refer to Lot's wife. But the grammar and meaning of this introduction are alike obscure. [1200] "Metus;" used, as in other places, of godly fear. [1201] Lit. "from," i.e., which, urged by a heart which is that of a saint, even though on this occasion it failed, the prophet dared. [1202] Libratur. [1203] "Tarshish," Eng. ver.; perhaps Tartessus in Spain. For this question, and the "trustiness" of Joppa (now Jaffa) as a port, see Pusey on Jonah i. 3. [1204] Ejusdem per signa Dei. [1205] i.e., the cloud. [1206] Genitus (Oehler); geminus (Migne) ="twin clamour," which is not inapt. [1207] Mandare (Oehler). If this be the true reading, the rendering in the text seems to represent the meaning; for "mandare" with an accusative, in the sense of "to bid the tardy coils tighten the girth's noose," seems almost too gross a solecism for even so lax a Latinist as our present writer. Migne, however, reads mundare--to "clear" the tardy coils, i.e., probably from the wash and weed with which the gale was cloying them. [1208] Tunc Domini vates ingesta Spiritus infit. Of course it is a gross offence against quantity to make a genitive in "us" short, as the rendering in the text does. But a writer who makes the first syllable in "clamor" and the last syllable of gerunds in do short, would scarcely be likely to hesitate about taking similar liberties with a genitive of the so-called fourth declension. It is possible, it is true, to take "vates" and "Spiritus" as in apposition, and render, "Then the seer-Spirit of the Lord begins to utter words inspired," or "Then the seer-Spirit begins to utter the promptings of the Lord." But these renderings seem to accord less well with the ensuing words. [1209] Mundi. [1210] i.e., apparently with shells which had gathered about him as he lay in the deep. [1211] This seems to be the sense of Oehler's "Nauta at tum Domino leti venerando timorem Sacrificat grates"--"grates" being in apposition with "timorem." But Migne reads: "Nautæ tum Domino læti venerando timorem Sacrificant grates:"-- "The sailors then do to the reverend Lord Gladly make grateful sacrifice of fear:" and I do not see that Oehler's reading is much better. [1212] Comp. Matt. xii. 38-41; Luke xi. 29, 30. [1213] These words are not in the original, but are inserted (I confess) to fill up the line, and avoid ending with an incomplete verse. If, however, any one is curious enough to compare the translation, with all its defects, with the Latin, he may be somewhat surprised to find how very little alteration or adaptation is necessary in turning verse into verse. __________________________________________________________________ 2. A Strain of Sodom. (Author Uncertain.) Already had Almighty God wiped off By vengeful flood (with waters all conjoined Which heaven discharged on earth and the sea's plain [1214] Outspued) the times of the primeval age: 5 Had pledged Himself, while nether air should bring The winters in their course, ne'er to decree, By liquid ruin, retribution's due; And had assigned, to curb the rains, the bow Of many hues, sealing the clouds with band 10 Of purple and of green, Iris its name, The rain-clouds' proper baldric. [1215] But alike With mankind's second race impiety Revives, and a new age of ill once more Shoots forth; allotted now no more to showers 15 For ruin, but to fires: thus did the land Of Sodom earn to be by glowing dews Upburnt, and typically thus portend The future end. [1216] There wild voluptuousness (Modesty's foe) stood in the room of law; 20 Which prescient guest would shun, and sooner choose At Scythian or Busirian altar's foot 'Mid sacred rites to die, and, slaughtered, pour His blood to Bebryx, or to satiate Libyan palæstras, or assume new forms; 25 By virtue of Circæan cups, than lose His outraged sex in Sodom. At heaven's gate There knocked for vengeance marriages commit With equal incest common 'mong a race By nature rebels 'gainst themselves; [1217] and hurts 30 Done to man's name and person equally. But God, forewatching all things, at fix'd time Doth judge the unjust; with patience tarrying The hour when crime's ripe age--not any force Of wrath impetuous--shall have circumscribed 35 The space for waiting. [1218] Now at length the day Of vengeance was at hand. Sent from the host Angelical, two, youths in form, who both Were ministering spirits, [1219] carrying The Lord's divine commissions, come beneath 40 The walls of Sodom. There was dwelling Lot A transplantation from a pious stock; Wise, and a practicer of righteousness, He was the only one to think on God: As oft a fruitful tree is wont to lurk, 45 Guest-like, in forests wild. He, sitting then Before the gate (for the celestials scarce Had reached the ramparts), though he knew not them Divine, [1220] accosts them unsolicited, Invites, and with ancestral honour greets; 50 And offers them, preparing to abide Abroad, a hospice. By repeated prayers He wins them; and then ranges studiously The sacred pledges [1221] on his board, [1222] and quits [1223] His friends with courteous offices. The night 55 Had brought repose: alternate [1224] dawn had chased The night, and Sodom with her shameful law Makes uproar at the doors. Lot, suppliant wise, Withstands: "Young men, let not your new fed lust Enkindle you to violate this youth! [1225] 60 Whither is passion's seed inviting you? To what vain end your lust? For such an end No creatures wed: not such as haunt the fens; Not stall-fed cattle; not the gaping brood Subaqueous; nor they which, modulant 65 On pinions, hang suspended near the clouds; Nor they which with forth-stretched body creep Over earth's face. To conjugal delight Each kind its kind doth owe: but female still To all is wife; nor is there one that has 70 A mother save a female one. Yet now, If youthful vigour holds it right [1226] to waste The flower of modesty, I have within Two daughters of a nuptial age, in whom Virginity is swelling in its bloom, 75 Already ripe for harvest--a desire Worthy of men--which let your pleasure reap! Myself their sire, I yield them; and will pay For my guests' sake, the forfeit of my grief!" Answered the mob insane: "And who art thou? 80 And what? and whence? to lord it over us, And to expound us laws? Shall foreigner Rule Sodom, and hurl threats? Now, then, thyself For daughters and for guests shalt sate our greed! One shall suffice for all!" So said, so done: 85 The frantic mob delays not. As, whene'er A turbid torrent rolls with wintry tide, And rushes at one speed through countless streams Of rivers, if, just where it forks, some tree Meets the swift waves (not long to stand, save while 90 By her root's force she shall avail to oppose Her tufty obstacles), when gradually Her hold upon the undermined soil Is failing, with her bared stem she hangs, And, with uncertain heavings to and fro, 95 Defers her certain fall; not otherwise Lot in the mid-whirl of the dizzy mob Kept nodding, now almost o'ercome. But power Divine brings succour: the angelic youths, Snatching him from the threshold, to his roof 100 Restore him; but upon the spot they mulct Of sight the mob insane in open day,-- Fit augury of coming penalties! Then they unlock the just decrees of God: That penalty condign from heaven will fall 105 On Sodom; that himself had merited Safety upon the count of righteousness. "Gird thee, then, up to hasten hence thy flight, And with thee to lead out what family Thou hast: already we are bringing on 110 Destruction o'er the city." Lot with speed Speaks to his sons-in-law; but their hard heart Scorned to believe the warning, and at fear Laughed. At what time the light attempts to climb The darkness, and heaven's face wears double hue 115 From night and day, the youthful visitants Were instant to outlead from Sodoma The race Chaldæan, [1227] and the righteous house Consign to safety: "Ho! come, Lot! arise, And take thy yokefellow and daughters twain, 120 And hence, beyond the boundaries be gone, Preventing [1228] Sodom's penalties!" And eke With friendly hands they lead them trembling forth, And then their final mandates give: "Save, Lot, Thy life, lest thou perchance should will to turn 125 Thy retroverted gaze behind, or stay The step once taken: to the mountain speed!" Lot feared to creep the heights with tardy step, Lest the celestial wrath-fires should o'ertake And whelm him: therefore he essays to crave 130 Some other ports; a city small, to wit, Which opposite he had espied. "Hereto," He said, "I speed my flight: scarce with its walls 'Tis visible; nor is it far, nor great." They, favouring his prayer, safety assured 135 To him and to the city; whence the spot Is known in speech barbaric by the name Segor. [1229] Lot enters Segor while the sun Is rising, [1230] the last sun, which glowing bears To Sodom conflagration; for his rays 140 He had armed all with fire: beneath him spreads An emulous gloom, which seeks to intercept The light; and clouds combine to interweave Their smoky globes with the confused sky: Down pours a novel shower: the ether seethes 145 With sulphur mixt with blazing flames: [1231] the air Crackles with liquid heats exust. From hence The fable has an echo of the truth Amid its false, that the sun's progeny Would drive his father's team; but nought availed 150 The giddy boy to curb the haughty steeds Of fire: so blazed our orb: then lightning reft The lawless charioteer, and bitter plaint Transformed his sisters. Let Eridanus See to it, if one poplar on his banks 155 Whitens, or any bird dons plumage there Whose note old age makes mellow! [1232] Here they mourn O'er miracles of metamorphosis Of other sort. For, partner of Lot's flight, His wife (ah me, for woman! even then [1233] 160 Intolerant of law!) alone turned back At the unearthly murmurs of the sky) Her daring eyes, but bootlessly: not doomed To utter what she saw! and then and there Changed into brittle salt, herself her tomb 165 She stood, herself an image of herself, Keeping an incorporeal form: and still In her unsheltered station 'neath the heaven Dures she, by rains unmelted, by decay And winds unwasted; nay, if some strange hand 170 Deface her form, forthwith from her own store Her wounds she doth repair. Still is she said To live, and, 'mid her corporal change, discharge With wonted blood her sex's monthly dues. Gone are the men of Sodom; gone the glare 175 Of their unhallowed ramparts; all the house Inhospitable, with its lords, is gone: The champaign is one pyre; here embers rough And black, here ash-heaps with hoar mould, mark out The conflagration's course: evanished 180 Is all that old fertility [1234] which Lot, Seeing outspread before him,... . . . . . . . . . . . . . No ploughman spends his fruitless toil on glebes Pitchy with soot: or if some acres there, But half consumed, still strive to emulate 185 Autumn's glad wealth, pears, peaches, and all fruits Promise themselves full easely [1235] to the eye In fairest bloom, until the plucker's hand Is on them: then forthwith the seeming fruit Crumbles to dust 'neath the bewraying touch, 190 And turns to embers vain. Thus, therefore (sky And earth entombed alike), not e'en the sea Lives there: the quiet of that quiet sea Is death! [1236] --a sea which no wave animates Through its anhealant volumes; which beneath 195 Its native Auster sighs not anywhere; Which cannot from its depths one scaly race, Or with smooth skin or cork-like fence encased, Produce, or curled shell in single valve Or double fold enclosed. Bitumen there 200 (The sooty reek of sea exust) alone, With its own crop, a spurious harvest yields; Which 'neath the stagnant surface vivid heat From seething mass of sulphur and of brine Maturing tempers, making earth cohere 205 Into a pitch marine. [1237] At season due The heated water's fatty ooze is borne Up to the surface; and with foamy flakes Over the level top a tawny skin Is woven. They whose function is to catch 210 That ware put to, tilting their smooth skin down With balance of their sides, to teach the film, Once o'er the gunnel, to float in: for, lo! Raising itself spontaneous, it will swim Up to the edge of the unmoving craft; 215 And will, when pressed, [1238] for guerdon large, ensure Immunity from the defiling touch Of weft which female monthly efflux clothes. Behold another portent notable, Fruit of that sea's disaster: all things cast 220 Therein do swim: gone is its native power For sinking bodies: if, in fine, you launch A torch's lightsome [1239] hull (where spirit serves For fire) therein, the apex of the flame Will act as sail; put out the flame, and 'neath 225 The waters will the light's wrecks ruin go! Such Sodom's and Gomorrah's penalties, For ages sealed as signs before the eyes Of unjust nations, whose obdurate hearts God's fear have quite forsaken, [1240] will them teach 230 To reverence heaven-sanctioned rights, [1241] and lift Their gaze unto one only Lord of all. ------------------------ __________________________________________________________________ [1214] Maris æquor. [1215] See Gen. ix. 21, 22; x. 8-17. [1216] Comp. 2 Pet. iii. 5-14. [1217] The expression, "sinners against their own souls," in Num. xvi. 38--where, however, the LXX. have a very different version--may be compared with this; as likewise Prov. viii. 36. [1218] Whether the above be the sense of this most obscure triplet I will not presume to determine. It is at least (I hope) intelligible sense. But that the reader may judge for himself whether he can offer any better, I subjoin the lines, which form a sentence alone, and therefore can be judged of without their context:-- "Tempore sed certo Deus omnia prospectulatus, Judicat injustos, patiens ubi criminis ætas Cessandi spatium vis nulla coëgerit iræ." [1219] Comp. Heb. i. 14. It may be as well here to inform the reader once for all that prosody as well as syntax is repeatedly set at defiance in these metrical fragments; and hence, of course, arise some of the chief difficulties in dealing with them. [1220] "Divinos;" i.e., apparently "superhuman," as everything heavenly is. [1221] Of hospitality--bread and salt, etc. [1222] "Mensa;" but perhaps "mensæ" may be suggested--"the sacred pledges of the board." [1223] "Dispungit," which is the only verb in the sentence, and refers both to pia pignora and to amicos. I use "quit" in the sense in which we speak of "quitting a debtor," i.e., giving him his full due; but the two lines are very hard, and present (as in the case of those before quoted) a jumble of words without grammar; "pia pignora mensa Officiisque probis studio dispungit amicos;" which may be somewhat more literally rendered than in our text, thus: "he zealously discharges" (i.e., fulfils) "his sacred pledges" (i.e., the promised hospitality which he had offered them) "with (a generous) board, and discharges" (i.e., fulfils his obligations to) "his friends with honourable courtesies." [1224] Altera =alterna. But the statement differs from Gen. xix. 4. [1225] "Istam juventam," i.e., the two "juvenes" (ver. 31) within. [1226] "Fas" =hosion, morally right; distinct from "jus" or "licitum." [1227] i.e., Lot's race or family, which had come from "Ur of the Chaldees." See Gen. xi. 26, 27, 28. [1228] I use "preventing" in its now unusual sense of "anticipating the arrival of." [1229] Segor in the LXX., "Zoar" in Eng. ver. [1230] "Simul exoritur sol." But both the LXX. and the Eng. ver. say the sun was risen when Lot entered the city. [1231] So Oehler and Migne. But perhaps we may alter the pointing slightly, and read:-- "Down pours a novel shower, sulphur mixt With blazing flames: the ether seethes: the air Crackles with liquid exust." [1232] The story of Phaëthon and his fate is told in Ov., Met., ii. 1-399, which may be compared with the present piece. His two sisters were transformed into white poplars, according to some; alders, according to others. See Virg., Æn., x. 190 sqq., Ec., vi. 62 sqq. His half-brother (Cycnus or Cygnus) was turned into a swan: and the scene of these transformations is laid by Ovid on the banks of the Eridanus (the Po). But the fable is variously told; and it has been suggested that the groundwork of it is to be found rather in the still-standing of the sun recorded in Joshua. [1233] i.e., as she had been before in the case of Eve. See Gen. iii. 1 sqq. [1234] I have hazarded the bold conjecture--which I see others (Pamelius at all events) had hazarded before me--that "feritas" is used by our author as ="fertilitas." The word, of course, is very incorrectly formed etymologically; but etymology is not our author's forte apparently. It will also be seen that there is seemingly a gap at this point, or else some enormous mistake, in the mss. An attempt has been made (see Migne) to correct it, but not a very satisfactory one. For the common reading, which gives two lines, "Occidit illa prior feritas, quam prospiciens Loth Nullus arat frustra piceas fuligine glebas," which are evidently entirely unconnected with one another, it is proposed to read, "Occidit illa prior feritas, quam prospiciens Loth, Deseruisse pii fertur commercia fratris. Nullas arat," etc. This use of "fratris" in a wide sense may be justified from Gen. xiii. 8 (to which passage, with its immediate context, there seems to be a reference, whether we adopt the proposed correction or no), and similar passages in Holy Writ. But the transition is still abrupt to the "nullus arat," etc.; and I prefer to leave the passage as it is, without attempting to supply the hiatus. [1235] This use of "easely" as a dissyllable is justifiable from Spenser. [1236] This seems to be the sense, but the Latin is somewhat strange: "mors est maris illa quieti," i.e., illa (quies) maris quieti mors est. The opening lines of "Jonah" (above) should be compared with this passage and its context. [1237] Inque picem dat terræ hærere marinam. [1238] "Pressum" (Oehler); "pretium" (Migne): "it will yield a prize, namely, that," etc. [1239] Luciferam. [1240] Oehler's pointing is disregarded. [1241] "De cælo jura tueri;" possibly "to look for laws from heaven." __________________________________________________________________ 3. Genesis. (Author Uncertain.) In the beginning did the Lord create The heaven and earth: [1242] for formless was the land, [1243] And hidden by the wave, and God immense [1244] O'er the vast watery plains was hovering, 5 While chaos and black darkness shrouded all: Which darkness, when God bade be from the pole [1245] Disjoined, He speaks, "Let there be light;" and all In the clear world [1246] was bright. Then, when the Lord The first day's work had finished, He formed 10 Heaven's axis white with nascent clouds: the deep Immense receives its wandering [1247] shores, and draws The rivers manifold with mighty trains. The third dun light unveiled earth's [1248] face, and soon (Its name assigned [1249] ) the dry land's story 'gins: 15 Together on the windy champaigns rise The flowery seeds, and simultaneously Fruit-bearing boughs put forth procurvant arms. The fourth day, with [1250] the sun's lamp generates The moon, and moulds the stars with tremulous light 20 Radiant: these elements it [1251] gave as signs To th' underlying world, [1252] to teach the times Which, through their rise and setting, were to change. Then, on the fifth, the liquid [1253] streams receive Their fish, and birds poise in the lower air 25 Their pinions many-hued. The sixth, again, Supples the ice-cold snakes into their coils, And over the whole fields diffuses herds Of quadrupeds; and mandate gave that all Should grow with multiplying seed, and roam 30 And feed in earth's immensity. All these When power divine by mere command arranged, Observing that things mundane still would lack A ruler, thus It [1254] speaks: "With utmost care, Assimilated to our own aspect, [1255] 35 Make We a man to reign in the whole orb." And him, although He with a single word [1256] Could have compounded, yet Himself did deign To shape him with His sacred own right hand, Inspiring his dull breast from breast divine. 40 Whom when He saw formed in a likeness such As is His own, He measures how he broods Alone on gnawing cares. Straight way his eyes With sleep irriguous He doth perfuse; That from his left rib woman softlier 45 May formed be, and that by mixture twin His substance may add firmness to her limbs. To her the name of "Life"--which is called "Eve" [1257] -- Is given: wherefore sons, as custom is, Their parents leave, and, with a settled home, 50 Cleave to their wives. The seventh came, when God At His works' end did rest, decreeing it Sacred unto the coming ages' joys. Straightway--the crowds of living things deployed Before him--Adam's cunning skill (the gift 55 Of the good Lord) gives severally to all The name which still is permanent. Himself, And, joined with him, his Eve, God deigns address "Grow, for the times to come, with manifold Increase, that with your seed the pole and earth [1258] 60 Be filled; and, as Mine heirs, the varied fruits Pluck ye, which groves and champaigns render you, From their rich turf." Thus after He discoursed, In gladsome court [1259] a paradise is strewn, And looks towards the rays of th' early sun. [1260] 65 These joys among, a tree with deadly fruits, Breeding, conjoined, the taste of life and death, Arises. In the midst of the demesne [1261] Flows with pure tide a stream, which irrigates Fair offsprings from its liquid waves, and cuts 70 Quadrified paths from out its bubbling fount Here wealthy Phison, with auriferous waves, Swells, and with hoarse tide wears [1262] conspicuous gems, This prasinus, [1263] that glowing carbuncle, [1264] By name; and raves, transparent in its shoals, 75 The margin of the land of Havilath. Next Gihon, gliding by the Æthiops, Enriches them. The Tigris is the third, Adjoined to fair Euphrates, furrowing Disjunctively with rapid flood the land 80 Of Asshur. Adam, with his faithful wife, Placed here as guard and workman, is informed By such the Thunderer's [1265] speech: "Tremble ye not To pluck together the permitted fruits Which, with its leafy bough, the unshorn grove 85 Hath furnished; anxious only lest perchance Ye cull the hurtful apple, [1266] which is green With a twin juice for functions several." And, no less blind meantime than Night herself, Deep night 'gan hold them, nor had e'en a robe 90 Covered their new-formed limbs. Amid these haunts, And on mild berries reared, a foamy snake, Surpassing living things in sense astute, Was creeping silently with chilly coils. He, brooding over envious lies instinct 95 With gnawing sense, tempts the soft heart beneath The woman's breast: "Tell me, why shouldst thou dread The apple's [1267] happy seeds? Why, hath not All known fruits hallowed? [1268] Whence if thou be prompt To cull the honeyed fruits, the golden world [1269] 100 Will on its starry pole return." [1270] But she Refuses, and the boughs forbidden fears To touch. But yet her breast 'gins be o'er come With sense infirm. Straightway, as she at length With snowy tooth the dainty morsels bit, 105 Stained with no cloud the sky serene up-lit! Then taste, instilling lure in honeyed jaws, To her yet uninitiated lord Constrained her to present the gift; which he No sooner took, then--night effaced!:--their eyes 110 Shone out serene in the resplendent world. [1271] When, then, they each their body bare espied, And when their shameful parts they see, with leaves Of fig they shadow them. By chance, beneath The sun's now setting light, they recognise 115 The sound of the Lord's voice, and, trembling, haste To bypaths. Then the Lord of heaven accosts The mournful Adam: "Say, where now thou art." Who suppliant thus answers: "Thine address, O Lord, O Mighty One, I tremble at, 120 Beneath my fearful heart; and, being bare, I faint with chilly dread." Then said the Lord: "Who hath the hurtful fruits, then, given you?" "This woman, while she tells me how her eyes With brilliant day promptly perfused were, 125 And on her dawned the liquid sky serene, And heaven's sun and stars, o'ergave them me!" Forthwith God's anger frights perturbed Eve, While the Most High inquires the authorship Of the forbidden act. Hereon she opes 130 Her tale: "The speaking serpent's suasive words I harboured, while the guile and bland request Misled me: for, with venoms viperous His words inweaving, stories told he me Of those delights which should all fruits excel." 135 Straightway the Omnipotent the dragon's deeds Condemns, and bids him be to all a sight Unsightly, monstrous; bids him presently With grovelling beast to crawl; and then to bite And chew the soil; while war should to all time 140 'Twixt human senses and his tottering self Be waged, that he might creep, crestfallen, prone, Behind the legs of men, [1272] --that while he glides Close on their heels they may down-trample him. The woman, sadly caught by guileful words, 145 Is bidden yield her fruit with struggle hard, And bear her husband's yoke with patient zeal. [1273] "But thou, to whom the sentence [1274] of the wife (Who, vanquished, to the dragon pitiless Yielded) seemed true, shalt through long times deplore 150 Thy labour sad; for thou shalt see, instead Of wheaten harvest's seed, the thistle rise, And the thorn plenteously with pointed spines: So that, with weary heart and mournful breast, Full many sighs shall furnish anxious food; [1275] 155 Till, in the setting hour of coming death, To level earth, whence thou thy body draw'st, Thou be restored." This done, the Lord bestows Upon the trembling pair a tedious life; And from the sacred gardens far removes 160 Them downcast, and locates them opposite, And from the threshold bars them by mid fire, Wherein from out the swift heat is evolved A cherubim, [1276] while fierce the hot point glows, And rolls enfolding flames. And lest their limbs 165 With sluggish cold should be benumbed, the Lord Hides flayed from cattle's flesh together sews, With vestures warm their bare limbs covering. When, therefore, Adam--now believing--felt (By wedlock taught) his manhood, he confers 170 On his loved wife the mother's name; and, made Successively by scions twain a sire, Gives names to stocks [1277] diverse: Caïn the first Hath for his name, to whom is Abel joined. The latter's care tended the harmless sheep; 175 The other turned the earth with curved plough. These, when in course of time [1278] they brought their gifts To Him who thunders, offered--as their sense Prompted them--fruits unlike. The elder one Offered the first-fruits [1279] of the fertile glebes: 180 The other pays his vows with gentle lamb, Bearing in hand the entrails pure, and fat Snow-white; and to the Lord, who pious vows Beholds, is instantly acceptable. Wherefore with anger cold did Cain glow; [1280] 185 With whom God deigns to talk, and thus begins: "Tell Me, if thou live rightly, and discern Things hurtful, couldst thou not then pass thine age Pure from contracted guilt? Cease to essay With gnawing sense thy brother's ruin, who, 190 Subject to thee as lord, his neck shall yield." Not e'en thus softened, he unto the fields Conducts his brother; whom when overta'en In lonely mead he saw, with his twin palms Bruising his pious throat, he crushed life out. 195 Which deed the Lord espying from high heaven, Straitly demands "where Abel is on earth? " He says "he will not as his brother's guard Be set." Then God outspeaks to him again: "Doth not the sound of his blood's voice, sent up 200 To Me, ascend unto heaven's lofty pole? Learn, therefore, for so great a crime what doom Shall wait thee. Earth, which with thy kinsman's blood Hath reeked but now, shall to thy hateful hand Refuse to render back the cursed seeds 205 Entrusted her; nor shall, if set with herbs, Produce her fruit: that, torpid, thou shalt dash Thy limbs against each other with much fear."...... ------------------------ __________________________________________________________________ [1242] Terram. [1243] Tellus. [1244] Immensus. See note on the word in the fragment "Concerning the Cursing of the Heathen's Gods." [1245] Cardine. [1246] Mundo. [1247] "Errantia;" so called, probably, either because they appear to move as ships pass them, or because they may be said to "wander" by reason of the constant change which they undergo from the action of the sea, and because of the shifting nature of their sands. [1248] Terrarum. [1249] "God called the dry land Earth:" Gen. i. 10. [1250] i.e., "together with;" it begets both sun and moon. [1251] i.e., "the fourth day." [1252] Mundo. [1253] Or, "lucid"--liquentia. [1254] i.e., "Power Divine." [1255] So Milton and Shakespeare. [1256] As (see above, l. 31) He had all other things. [1257] See Gen. iii. 20, with the LXX., and the marg. in the Eng. ver. [1258] Terræ. [1259] The "gladsome court"--"læta aula"--seems to mean Eden, in which the garden is said to have been planted. See Gen. ii. 8. [1260] i.e., eastward. See the last reference. [1261] Ædibus in mediis. [1262] Terit. So Job (xiv. 19), "The waters wear the stones." [1263] "Onyx," Eng. ver. See the following piece, l. 277. [1264] "Bdellium," Eng. Ver.; anthrax, LXX. [1265] Comp. Ps. xxix. 3, especially in "Great Bible" (xxviii. 3 in LXX.) [1266] Malum. [1267] Mali. [1268] "Numquid poma Deus non omnia nota sacravit?" [1269] Mundus. [1270] The writer, supposing it to be night (see 88, 89), seems to mean that the serpent hinted that the fruit would instantly dispel night and restore day. Compare the ensuing lines. [1271] Mundo. [1272] Virorum. [1273] "Servitiumque sui studio perferre mariti;" or, perhaps, "and drudge in patience at her husband's beck." [1274] "Sententia:" her sentence, or opinion, as to the fruit and its effects. [1275] Or, "That with heart-weariness and mournful breast Full many sighs may furnish anxious food." [1276] The writer makes "cherubim"--or "cherubin"--singular. I have therefore retained his mistake. What the "hot point"--"calidus apex"--is, is not clear. It may be an allusion to the "flaming sword" (see Gen. iii. 24); or it may mean the top of the flame. [1277] Or, "origins"--"orsis"--because Cain and Abel were original types, as it were, of two separate classes of men. [1278] "Perpetuo;" "in process of time," Eng. ver.; meth' hemeras, LXX. in Gen. iv. 3. [1279] Quæ prosata fuerant. But, as Wordsworth remarks on Gen. iv., we do not read that Cain's offerings were first-fruits even. [1280] Quod propter gelida Cain incanduit ira. If this, which is Oehler's and Migne's reading, be correct, the words gelida and incanduit seem to be intentionally contrasted, unless incandescere be used here in a supposed sense of "growing white," "turning pale." Urere is used in Latin of heat and cold indifferently. Calida would, of course, be a ready emendation; but gelida has the advantage of being far more startling. __________________________________________________________________ 4. A Strain of the Judgment of the Lord. (Author Uncertain.) [1281] Who will for me in fitting strain adapt Field-haunting muses? and with flowers will grace The spring-tide's rosy gales? And who will give The summer harvest's heavy stalks mature? 5 And to the autumn's vines their swollen grapes? Or who in winter's honour will commend The olives, ever-peaceful? and will ope Waters renewed, even at their fountainheads? And cut from waving grass the leafy flowers? 10 Forthwith the breezes of celestial light I will attune. Now be it granted me To meet the lightsome [1282] muses! to disclose The secret rivers on the fluvial top Of Helicon, [1283] and gladsome woods that grow 15 'Neath other star. [1284] And simultaneously I will attune in song the eternal flames; Whence the sea fluctuates with wave immense: What power [1285] moves the solid lands to quake; And whence the golden light first shot its rays 20 On the new world; or who from gladsome clay Could man have moulded; whence in empty world [1286] Our race could have upgrown; and what the greed Of living which each people so inspires; What things for ill created are; or what 25 Death's propagation; whence have rosy wreaths Sweet smell and ruddy hue; what makes the vine Ferment in gladsome grapes away; and makes Full granaries by fruit of slender stalks distended be; or makes the tree grow ripe 30 'Mid ice, with olives black; who gives to seeds Their increments of vigour various; And with her young's soft shadowings protects The mother. Good it is all things to know Which wondrous are in nature, that it may 35 Be granted us to recognise through all The true Lord, who light, seas, sky, earth prepared, And decked with varied star the new-made world; [1287] And first bade beasts and birds to issue forth; And gave the ocean's waters to be stocked 40 With fish; and gathered in a mass the sands, With living creatures fertilized. Such strains With stately [1288] muses will I spin, and waves Healthful will from their fountainheads disclose: And may this strain of mine the gladsome shower 45 Catch, which from placid clouds doth come, and flows Deeply and all unsought into men's souls, And guide it into our new-fumed lands In copious rills. [1289] Now come: if any one Still ignorant of God, and knowing naught 50 Of life to come, [1290] would fain attain to touch The care-effacing living nymph, and through The swift waves' virtue his lost life repair, And 'scape the penalties of flame eterne, [1291] And rather win the guerdons of the life 55 To come, let such remember God is One, Alone the object of our prayers; who 'neath His threshold hath the whole world poised; Himself Eternally abiding, and to be Alway for aye; holding the ages [1292] all; 60 Alone, before all ages; [1293] unbegotten, Limitless God; who holds alone His seat Supernal; supereminent alone Above high heavens; omnipotent alone; Whom all things do obey; who for Himself 65 Formed, when it pleased Him, man for aye; and gave Him to be pastor of beasts tame, and lord Of wild; who by a word [1294] could stretch forth heaven; And with a word could solid earth suspend; And quicklier than word [1295] had the seas wave 70 Disjoined; [1296] and man's dear form with His own hands Did love to mould; and furthermore did will His own fair likeness [1297] to exist in him; And by His Spirit on his countenance The breath [1298] of life did breathe. Unmindful he 75 Of God, such guilt rashly t' incur! Beyond The warning's range he was not ought to touch. [1299] One fruit illicit, whence he was to know Forthwith how to discriminate alike Evil and equity, God him forbade 80 To touch. What functions of the world [1300] did God Permit to man, and sealed the sweet sweet pledge Of His own love! and jurisdiction gave O'er birds, and granted him both deep and soil To tame, and mandates useful did impart 85 Of dear salvation! 'Neath his sway He gave The lands, the souls of flying things, the race Feathered, and every race, or tame or wild, Of beasts, and the sea's race, and monsterforms Shapeless of swimming things. But since so soon 90 The primal man by primal crime transgressed The law, and left the mandates of the Lord (Led by a wife who counselled all the ills), By death he 'gan to perish. Woman 'twas Who sin's first ill committed, and (the law 95 Transgressed) deceived her husband. Eve, induced By guile, the thresholds oped to death, and proved To her own self, with her whole race as well, A procreatrix of funereal woes. Hence unanticipated wickedness, 100 Hence death, like seed, for aye, is scattered. Then More frequent grew atrocious deed; and toil More savage set the corrupt orb astir: (This lure the crafty serpent spread, inspired By envy's self:) then peoples more invent 105 Practices of ill deeds; and by ill deeds Gave birth to seeds of wickedness. And so The only Lord, whose is the power supreme. Who o'er the heights the summits holds of heaven Supreme, and in exalted regions dwells 110 In lofty light for ages, mindful too Of present time, and of futurity Prescient beforehand, keeps the progeny Of ill-desert, and all the souls which move By reason's force much-erring man--nor less 115 Their tardy bodies governs He--against The age decreed, so soon as, stretched in death, Men lay aside their ponderous limbs, and light As air, shall go, their earthly bonds undone, And take in diverse parts their proper spheres 120 (But some He bids be forthwith by glad gales Recalled to life, and be in secret kept To wait the decreed law's awards, until Their bodies with resuscitated limbs Revive. [1301] ) Then shall men 'gin to weigh the awards 125 Of their first life, and on their crime and faults To think, and keep them for their penalties Which will be far from death; and mindful grow Of pious duties, by God's judgments taught; To wait expectant for their penalty 130 And their descendants', fruit of their own crime; Or else to live wholly the life of sheep, [1302] Without a name; and in God's ear, now deaf, Pour unavailing weeping. Shall not God Almighty, 'neath whose law are all things ruled, 135 Be able after death life to restore? Or is there ought which the creation's Lord Unable seems to do? If, darkness chased, He could outstretch the light, and could compound All the world's mass by a word suddenly, 140 And raise by potent voice all things from nought, Why out of somewhat [1303] could He not compound The well-known shape which erst had been, which He Had moulded formerly; and bid the form Arise assimilated to Himself 145 Again? Since God's are all things, earth the more Gives Him all back; for she will, when He bids, Unweave whate'er she woven had before. If one, perhaps, laid on sepulchral pyre, The flame consumed; or one in its blind waves 150 The ocean have dismembered; if of one The entrails have, in hunger, satisfied The fishes; or on any's limbs wild beasts Have fastened cruel death; or any's blood, His body reft by birds, unhid have lain: 155 Yet shall they not wrest from the mighty Lord His latest dues. Need is that men appear Quickened from death 'fore God, and at His bar Stand in their shapes resumed. Thus arid seeds Are drops into the vacant lands, and deep 160 In the fixt furrows die and rot: and hence Is not their surface [1304] animated soon With stalks repaired? and do they [1305] not grow strong And yellow with the living grains? and, rich With various usury, [1306] new harvests rise 165 In mass? The stars all set, and, born again, Renew their sheen; and day dies with its light Lost in dense night; and now night wanes herself As light unveils creation presently; And now another and another day 170 Rises from its own stars; and the sun sets, Bright as it is with splendour--bearing light; Light perishes when by the coming eve The world [1307] is shaded; and the phoenix lives By her own soot [1308] renewed, and presently 175 Rises, again a bird, O wondrous sight! After her burnings! The bare tree in time Shoots with her leaves; and once more are her boughs Curved by the germen of the fruits. While then The world [1309] throughout is trembling at God's voice, 180 And deeply moved are the high air's powers, [1310] Then comes a crash unwonted, then ensue Heaven's mightiest murmurs, on the approach of God, The whole world's [1311] Judge! His countless ministers Forthwith conjoin their rushing march, and God 185 With majesty supernal fence around. Angelic bands will from the heaven descend To earth; all, God's host, whose is faculty Divine; in form and visage spirits all Of virtue: in them fiery vigour is; 190 Rutilant are their bodies; heaven's might Divine about them flashes; the whole orb Hence murmurs; and earth, trembling to her depths (Or whatsoe'er her bulk is [1312] ), echoes back The roar, parturient of men, whom she, 195 Being bidden, will with grief upyield. [1313] All stand In wonderment. At last disturbed are The clouds, and the stars move and quake from height Of sudden power. [1314] When thus God comes, with voice Of potent sound, at once throughout all realms 200 The sepulchres are burst, and every ground Outpours bones from wide chasms, and opening sand Outbelches living peoples; to the hair [1315] The members cleave; the bones inwoven are With marrow; the entwined sinews rule 205 The breathing bodies; and the veins 'gin throb With simultaneously infused blood: And, from their caves dismissed, to open day Souls are restored, and seek to find again Each its own organs, as at their own place 210 They rise. O wondrous faith! Hence every age Shoots forth; forth shoots from ancient dust the host Of dead. Regaining light, there rise again Mothers, and sires, and high-souled youths, and boys, And maids unwedded; and deceased old men 215 Stand by with living souls; and with the cries Of babes the groaning orb resounds. [1316] Then tribes Various from their lowest seats will come: Bands of the Easterns; those which earth's extreme Sees; those which dwell in the downsloping clime 220 Of the mid-world, and hold the frosty star's Riphæan citadels. Every colonist Of every land stands frighted here: the boor; The son of Atreus [1317] with his diadem Of royalty put off; the rich man mixt 225 Coequally in line with pauper peers. Deep tremor everywhere: then groans the orb With prayers; and peoples stretching forth their hands Grow stupid with the din! The Lord Himself Seated, is bright with light sublime; and fire 230 Potent in all the Virtues [1318] flashing shines. And on His high-raised throne the Heavenly One Coruscates from His seat; with martyrs hemmed (A dazzling troop of men), and by His seers Elect accompanied (whose bodies bright 235 Effulgent are with snowy stoles), He towers Above them. And now priests in lustrous robes Attend, who wear upon their marked [1319] front Wreaths golden-red; and all submissive kneel And reverently adore. The cry of all 240 Is one: "O Holy, Holy Holy, God!" To these [1320] the Lord will mandate give, to range The people in twin lines; and orders them To set apart by number the depraved; While such as have His biddings followed 245 With placid words He calls, and bids them, clad With vigour--death quite conquered--ever dwell Amid light's inextinguishable airs, Stroll through the ancients' ever blooming realm, Through promised wealth, through ever sunny swards, 250 And in bright body spend perpetual life. A place there is, beloved of the Lord, In Eastern coasts, where light is bright and clear, And healthier blows the breeze; day is eterne, Time changeless: 'tis a region set apart 255 By God, most rich in plains, and passing blest, In the meridian [1321] of His cloudless seat. There gladsome the air, and is in light Ever to be; soft is the wind, and breathes Life-giving blasts; earth, fruitful with a soil 260 Luxuriant, bears all things; in the meads Flowers shed their fragrance; and upon the plains The purple--not in envy--mingles all With golden-ruddy light. One gladsome flower, With its own lustre clad, another clothes; 265 And here with many a seed the dewy fields Are dappled, and the snowy tilths are crisped With rosy flowers. No region happier Is known in other spots; none which in look Is fairer, or in honour more excels. 270 Never in flowery gardens are there born Such lilies, nor do such upon our plains Outbloom; nor does the rose so blush, what time, New-born, 'tis opened by the breeze; nor is The purple with such hue by Tyrian dye 275 Imbued. With coloured pebbles beauteous gleams The gem: here shines the prasinus; [1322] there glows The carbuncle; and giant-emerald Is green with grassy light. Here too are born The cinnamons, with odoriferous twigs; 280 And with dense leaf gladsome amomum joins Its fragrance. Here, a native, lies the gold Of radiant sheen; and lofty groves reach heaven In blooming time, and germens fruitfullest Burden the living boughs. No glades like these 285 Hath Ind herself forth-stretcht; no tops so dense Rears on her mount the pine; nor with a shade So lofty-leaved is her cypress crisped; Nor better in its season blooms her bough In spring-tide. Here black firs on lofty peak 290 Bloom; and the only woods that know no hail Are green eternally: no foliage falls; At no time fails the flower. There, too, there blooms A flower as red as Tarsine purple is: A rose, I ween, it is (red hue it has, 295 An odour keen); such aspect on its leaves It wears, such odour breathes. A tree it [1323] stands, With a new flower, fairest in fruits; a crop Life-giving, dense, its happy strength does yield. Rich honies with green cane their fragrance join, 300 And milk flows potable in runners full; And with whate'er that sacred earth is green, It all breathes life; and there Crete's healing gift [1324] Is sweetly redolent. There, with smooth tide, Flows in the placid plains a fount: four floods 305 Thence water parted lands. [1325] The garden robed With flowers, I wot, keeps ever spring; no cold Of wintry star varies the breeze; and earth, After her birth-throes, with a kindlier blast Repairs. Night there is none; the stars maintain 310 Their darkness; angers, envies, and dire greed Are absent; and out-shut is fear, and cares Driven from the threshold. Here the Evil One Is homeless; he is into worthy courts Out-gone, nor is't e'er granted him to touch 315 The glades forbidden. But here ancient faith Rests in elect abode; and life here treads, Joying in an eternal covenant; And health [1326] without a care is gladsome here In placid tilths, ever to live and be 320 Ever in light. Here whosoe'er hath lived Pious, and cultivant of equity And goodness; who hath feared the thundering God With mind sincere; with sacred duteousness Tended his parents; and his other life [1327] 325 Spent ever crimeless; or who hath consoled With faithful help a friend in indigence; Succoured the over-toiling needy one, As orphans' patron, and the poor man's aid; Rescued the innocent, and succoured them 330 When press with accusation; hath to guests His ample table's pledges given; hath done All things divinely; pious offices Enjoined; done hurt to none; ne'er coveted Another's: such as these, exulting all 335 In divine praises, and themselves at once Exhorting, raise their voices to the stars; Thanksgivings to the Lord in joyous wise They psalming celebrate; and they shall go Their harmless way with comrade messengers. 340 When ended hath the Lord these happy gifts, And likewise sent away to realms eterne The just, then comes a pitiable crowd Wailing its crimes; with parching tears it pours All groans effusely, and attests [1328] in acts 345 With frequent ululations. At the sight Of flames, their merit's due, and stagnant pools Of fire, wrath's weapons, they 'gin tremble all. [1329] Them an angelic host, upsnatching them, Forbids to pray, forbids to pour their cries 350 (Too late!) with clamour loud: pardon withheld, Into the lowest bottom they are hurled! O miserable men! how oft to you Hath Majesty divine made itself known! The sounds of heaven ye have heard; have seen 355 Its lightnings; have experienced its rains Assiduous; its ires of winds and hail! How often nights and days serene do make Your seasons--God's gifts--fruitful with fair yields! Roses were vernal; the grain's summer-tide 360 Failed not; the autumn variously poured Its mellow fruits; the rugged winter brake The olives, icy though they were: 'twas God Who granted all, nor did His goodness fail. At God earth trembled; on His voice the deep 365 Hung, and the rivers trembling fled and left Sands dry; and every creature everywhere Confesses God! Ye (miserable men!) Have heaven's Lord and earth's denied; and oft (Horrible!) have God's heralds put to flight; [1330] 370 And rather slain the just with slaughter fell; And, after crime, fraud ever hath in you Inhered. Ye then shall reap the natural fruit Of your iniquitous sowing. That God is Ye know; yet are ye wont to laugh at Him. 375 Into deep darkness ye shall go of fire And brimstone; doomed to suffer glowing ires In torments just. [1331] God bids your bones descend To [1332] penalty eternal; go beneath The ardour of an endless raging hell; [1333] 380 Be urged, a seething mass, through rotant pools Of flame; and into threatening flame He bids The elements convert; and all heaven's fire Descend in clouds. Then greedy Tartarus With rapid fire enclosed is; and flame 385 Is fluctuant within with tempest waves; And the whole earth her whirling embers blends! There is a flamy furrow; teeth acute Are turned to plough it, and for all the years [1334] The fiery torrent will be armed: with force 390 Tartarean will the conflagrations gnash Their teeth upon the world. [1335] There are they scorched In seething tide with course precipitate; Hence flee; thence back are borne in sharp career; The savage flame's ire meets them fugitive! 395 And now at length they own the penalty Their own, the natural issue of their crime. And now the reeling earth, by not a swain Possest, is by the sea's profundity Prest, at her farthest limit, where the sun 400 (His ray out-measured) divides the orb, And where, when traversed is the world, [1336] the stars Are hidden. Ether thickens. O'er the light Spreads sable darkness; and the latest flames Stagnate in secret rills. A place there is 405 Whose nature is with sealed penalties Fiery, and a dreadful marsh white-hot With heats infernal, where, in furnaces Horrific, penal deed roars loud, and seethes, And, rushing into torments, is up-caught 410 By the flame's vortex wide; by savage wave And surge the turbid sand all mingled is With miry bottom. Hither will be sent, Groaning, the captive crowd of evil ones, And wickedness (the sinful body's train) 415 To burn! Great is the beating there of breasts, By bellowing of grief accompanied; Wild is the hissing of the flames, and thence The ululation of the sufferers! And flames, and limbs sonorous, [1337] will outrise 420 Afar: more fierce will the fire burn; and up To th' upper air the groaning will be borne. Then human progeny its bygone deeds Of ill will weigh; and will begin to stretch Heavenward its palms; and then will wish to know 425 The Lord, whom erst it would not know, what time To know Him had proved useful to them. There, His life's excesses, handiworks unjust, And crimes of savage mind, each will confess, And at the knowledge of the impious deeds 430 Of his own life will shudder. And now first, Whoe'er erewhile cherished ill thoughts of God; Had worshipped stones unsteady, lyingly Pretending to divinity; hath e'er Made sacred to gore-stained images 435 Altars; hath voiceless pictured figures feared; Hath slender shades of false divinity Revered; whome'er ill error onward hath Seduced; whoe'er was an adulterer, Or with the sword had slain his sons; whoe'er 440 Had stalked in robbery; whoe'er by fraud His clients had deferred; whoe'er with mind Unfriendly had behaved himself, or stained His palms with blood of men, or poison mixt Wherein death lurked, or robed with wicked guise 445 His breast, or at his neighbour's ill, or gain Iniquitous, was wont to joy; whoe'er Committed whatsoever wickedness Of evil deeds: him mighty heat shall rack, And bitter fire; and these all shall endure, 450 In passing painful death, their punishment. Thus shall the vast crowd lie of mourning men! This oft as holy prophets sang of old, And (by God's inspiration warned) oft told The future, none ('tis pity!) none (alas!) 455 Did lend his ears. But God Almighty willed His guerdons to be known, and His law's threats 'Mid multitudes of such like signs promulged. He 'stablished them [1338] by sending prophets more, These likewise uttering words divine; and some, 460 Roused from their sleep, He bids go from their tombs Forth with Himself, when He, His own tomb burst, Had risen. Many 'wildered were, indeed, To see the tombs agape, and in clear light Corpses long dead appear; and, wondering 465 At their discourses pious, dulcet words! Starward they stretch their palms at the mere sound, [1339] And offer God and so--victorious Christ Their gratulating homage. Certain 'tis That these no more re-sought their silent graves, 470 Nor were retained within earth's bowels shut; [1340] But the remaining host reposes now In lowliest beds, until--time's circuit run-- That great day do arrive. Now all of you Own the true Lord, who alone makes this soul 475 Of ours to see His light [1341] and can the same (To Tartarus sent) subject to penalties; And to whom all the power of life and death Is open. Learn that God can do whate'er He list; for 'tis enough for Him to will, 480 And by mere speaking He achieves the deed; And Him nought plainly, by withstanding, checks. He is my God alone, to whom I trust With deepest senses. But, since death concludes Every career, let whoe'er is to-day 485 Bethink him over all things in his mind. And thus, while life remains, while 'tis allowed To see the light and change your life, before The limit of allotted age o'ertake You unawares, and that last day, which [1342] is 490 By death's law fixt, your senseless eyes do glaze, Seek what remains worth seeking: watchful be For dear salvation; and run down with ease And certainty the good course. Wipe away By pious sacred rites your past misdeeds 495 Which expiation need; and shun the storms, The too uncertain tempests, of the world. [1343] Then turn to right paths, and keep sanctities. Hence from your gladsome minds depraved crime Quite banish; and let long-inveterate fault 500 Be washed forth from your breast; and do away Wicked ill-stains contracted; and appease Dread God by prayers eternal; and let all Most evil mortal things to living good Give way: and now at once a new life keep 505 Without a crime; and let your minds begin To use themselves to good things and to true: And render ready voices to God's praise. Thus shall your piety find better things All growing to a flame; thus shall ye, too, 510 Receive the gifts of the celestial life; [1344] And, to long age, shall ever live with God, Seeing the starry kingdom's golden joys. ------------------------ __________________________________________________________________ [1281] The reader is requested to bear in mind, in reading this piece, tedious in its elaborate struggles after effect, that the constant repetitions of words and expressions with which his patience will be tried, are due to the original. It was irksome to reproduce them; but fidelity is a translator's first law. [1282] Luciferas. [1283] Helicon is not named in the original, but it seems to be meant. [1284] i.e., in another clime or continent. The writer is (or feigns to be) an African. Helicon, of course, is in Europe. [1285] Virtus. [1286] Sæculo. [1287] Mundum. [1288] Compositis. [1289] I have endeavoured to give some intelligible sense to these lines; but the absence of syntax in the original, as it now stands, makes it necessary to guess at the meaning as best one may. [1290] Venturi ævi. [1291] "But in them nature's copy's not eterne."--Shakespeare, Macbeth, act iii. scene 2. [1292] Sæcula. [1293] Sæcula. [1294] Sermone tenus: i.e., the exertion (so to speak) needed to do such mighty works only extended to the uttering of a speech; no more was requisite. See for a similar allusion to the contrast between the making of other things and the making of man, the "Genesis," 30-39. [1295] Dicto. [1296] i.e., from the solid mass of earth. See Gen. i. 9, 10. [1297] Faciem. [1298] "Auram," or "breeze." [1299] "Immemor ille Dei temere committere tale! Non ultra monitum quidquam contingeret." Whether I have hit the sense here I know not. In this and in other passages I have punctuated for myself. [1300] Munera mundi. [1301] These lines, again, are but a guess at the meaning of the original, which is as obscure as defiance of grammar can well make it. The sense seems to be, in brief, that while the vast majority are, immediately on their death, shut up in Hades to await the "decreed age," i.e., the day of judgment, some, like the children raised by Elijah and Elisha, the man who revived on touching Elisha's bones, and the like, are raised to die again. Lower down it will be seen that the writer believes that the saints who came out of their graves after our Lord's resurrection (see Matt. xxvii. 51-54) did not die again. [1302] Cf. Ps. xlix. 14 (xlviii. 15 in LXX.). [1303] i.e., the dust into which our bodies turn. [1304] i.e., the surface or ridge of the furrows. [1305] i.e., the furrows. [1306] "Some thirty-fold, some sixty-fold, some an hundred-fold." See the parable of the sower. [1307] Mundo. [1308] Fuligine. [1309] Mundo. [1310] Virtutibus. Perhaps the allusion is to Eph. ii. 2, Matt. xxiv. 29, Luke xxi. 26. [1311] Mundi. [1312] Vel quanta est. If this be the right sense, the words are probably inserted, because the conflagration of "the earth and the works that are therein" predicted in 2 Pet. iii. 10, and referred to lower down in this piece, is supposed to have begun, and thus the "depths" of the earth are supposed to be already diminishing. [1313] I have ventured to alter one letter of the Latin; and for "quos reddere jussa docebit," read "quos reddere jussa dolebit." If the common reading be retained, the only possible meaning seems to be "whom she will teach to render (to God) His commands," i.e., to render obedience to them; or else, "to render (to God) what they are bidden to render," i.e., an account of themselves; and earth, as their mother, giving them birth out of her womb, is said to teach them to do this. But the emendation, which is at all events simple, seems to give a better sense: "being bidden to render the dead, whom she is keeping, up, earth will grieve at the throes it causes her, but will do it." [1314] Subitæ virtutis ab alto. [1315] Comis, here "the heads." [1316] This passage is imitated from Virgil, Æn., vi. 305 sqq.; Georg., iv. 475 sqq. [1317] i.e., "the king." The "Atridæ" of Homer are referred to,--Agamemnon "king of men," and Menelaus. [1318] Or, "Powers." [1319] Insigni. The allusion seems to be to Ezek. ix. 4, 6, Rev. vii. 3 et seqq., xx. 3, 4, and to the inscribed mitre of the Jewish high priest, see Ex. xxviii. 36; xxxix. 30. [1320] I have corrected "his" for "hic." If the latter be retained, it would seem to mean "hereon." [1321] Cardine, i.e., the hinge as it were upon which the sun turns in his course. [1322] See the "Genesis," 73. [1323] Or, "there." The question is, whether a different tree is meant, or the rose just spoken of. [1324] This seems to be marshmallows. [1325] Here again it is plain that the writer is drawing his description from what we read of the garden of Eden. [1326] "Salus," health (probably) in its widest sense, both bodily and mental; or perhaps "safety," "salvation." [1327] Reliquam vitam, i.e., apparently his life in all other relations; unless it mean his life after his parents' death, which seems less likely. [1328] i.e., "appeals to." So Burke: "I attest the former, I attest the coming generations." This "attesting of its acts" seems to refer to Matt. xxv. 44. It appeals to them in hope of mitigating its doom. [1329] This seems to be the sense. The Latin stands thus: "Flammas pro meritis, stagnantia tela tremiscunt." [1330] Or, "banished." [1331] I adopt the correction (suggested in Migne) of justis for justas. [1332] This is an extraordinary use for the Latin dative; and even if the meaning be "for (i.e., to suffer) penalty eternal," it is scarcely less so. [1333] Gehennæ. [1334] Or, "in all the years:" but see note 5 on this page. [1335] Mundo. [1336] Mundo. [1337] "Artusque sonori," i.e., probably the arms and hands with which (as has been suggested just before) the sufferers beat their unhappy breasts. [1338] i.e., the "guerdons" and the "threats." [1339] "Ipsa voce," unless it mean "voice and all," i.e., and their voice as well as their palms. [1340] See note 1, p. 137. [1341] Here again a correction suggested in Migne's ed., of "suam lucem" for "sua luce," is adopted. [1342] "Qui" is read here, after Migne's suggestion, for "quia;" and Oehler's and Migne's punctuation both are set aside. [1343] Mundi. [1344] Or, "assume the functions of the heavenly life." __________________________________________________________________ __________________________________________________________________ 5. Five Books in Reply to Marcion. (Author Uncertain.) Book I.--Of the Divine Unity, and the Resurrection of the Flesh. Part I.--Of the Divine Unity. After the Evil One's impiety Profound, and his life-grudging mind, entrapped Seducèd men with empty hope, it laid Them bare, by impious suasion to false trust 5 In him,--not with impunity, indeed; For he forthwith, as guilty of the deed, And author rash of such a wickedness, Received deserved maledictions. Thus, Thereafter, maddened, he, most desperate foe, 10 Did more assail and instigate men's minds In darkness sunk. He taught them to forget The Lord, and leave sure hope, and idols vain Follow, and shape themselves a crowd of gods, Lots, auguries, false names of stars, the show 15 Of being able to o'errule the births Of embryos by inspecting entrails, and Expecting things to come, by hardihood Of dreadful magic's renegadoes led, Wondering at a mass of feigned lore; 20 And he impelled them headlong to spurn life, Sunk in a criminal insanity; To joy in blood; to threaten murders fell; To love the wound, then, in their neighbour's flesh; Or, burning, and by pleasure's heat entrapped, 25 To transgress nature's covenants, and stain Pure bodies, manly sex, with an embrace Unnameable, and uses feminine Mingled in common contact lawlessly; Urging embraces chaste, and dedicate 30 To generative duties, to be held For intercourse obscene for passion's sake. Such in time past his deeds, assaulting men, Through the soul's lurking-places, with a flow Of scorpion-venom,--not that men would blame 35 Him, for they followed of their own accord: His suasion was in guile; in freedom man Performed it. Whileas the perfidious one Continuously through the centuries [1345] Is breathing such ill fumes, and into hearts 40 Seduced injecting his own counselling And hoping in his folly (alas!) to find Forgiveness of his wickedness, unware What sentence on his deed is waiting him; With words of wisdom's weaving, [1346] and a voice 45 Presaging from God's Spirit, speak a host Of prophets. Publicly he [1347] does not dare Nakedly to speak evil of the Lord, Hoping by secret ingenuity He possibly may lurk unseen. At length 50 The soul's Light [1348] as the thrall of flesh is held; The hope of the despairing, mightier Than foe, enters the lists; the Fashioner, The Renovator, of the body He; True Glory of the Father; Son of God; 55 Author unique; a Judge and Lord He came, The orb's renowned King; to the opprest Prompt to give pardon, and to loose the bound; Whose friendly aid and penal suffering Blend God and renewed man in one. With child 60 Is holy virgin: life's new gate opes; words Of prophets find their proof, fulfilled by facts; Priests [1349] leave their temples, and--a star their guide-- Wonder the Lord so mean a birth should choose. Waters--sight memorable!--turn to wine; 65 Eyes are restored to blind; fiends trembling cry, Outdriven by His bidding, and own Christ! All limbs, already rotting, by a word Are healed; now walks the lame; the deaf forthwith Hears hope; the maimed extends his hand; the dumb 70 Speaks mighty words: sea at His bidding calms, Winds drop; and all things recognise the Lord: Confounded is the foe, and yields, though fierce, Now triumphed over, to unequal [1350] arms! When all his enterprises now revoked 75 He [1351] sees; the flesh, once into ruin sunk, Now rising; man--death vanquisht quite--to heavens Soaring; the peoples sealed with holy pledge Outpoured; [1352] the work and envied deeds of might Marvellous; [1353] and hears, too, of penalties 80 Extreme, and of perpetual dark, prepared For himself by the Lord by God's decree Irrevocable; naked and unarmed, Damned, vanquisht, doomed to perish in a death Perennial, guilty now, and sure that he 85 No pardon has, a last impiety Forthwith he dares,--to scatter everywhere A word for ears to shudder at, nor meet For voice to speak. Accosting men cast off From God's community, [1354] men wandering 90 Without the light, found mindless, following Things earthly, them he teaches to become Depraved teachers of depravity. By [1355] them he preaches that there are two Sires, And realms divided: ill's cause is the Lord [1356] 95 Who built the orb, fashioned breath-quickened flesh, And gave the law, and by the seers' voice spake. Him he affirms not good, but owns Him just; Hard, cruel, taking pleasure fell in war; In judgment dreadful, pliant to no prayers. 100 His suasion tells of other one, to none E'er known, who nowhere is, a deity False, nameless, constituting nought, and who Hath spoken precepts none. Him he calls good; Who judges none, but spares all equally, 105 And grudges life to none. No judgment waits The guilty; so he says, bearing about A gory poison with sweet honey mixt For wretched men. That flesh can rise--to which Himself was cause of ruin, which he spoiled 110 Iniquitously with contempt (whence, [1357] cursed, He hath grief without end), its ever-foe,-- He doth deny; because with various wound Life to expel and the salvation whence He fell he strives: and therefore says that Christ 115 Came suddenly to earth, [1358] but was not made, By any compact, partner of the flesh; But Spirit-form, and body feigned beneath A shape imaginary, seeks to mock Men with a semblance that what is not is. 120 Does this, then, become God, to sport with men By darkness led? to act an impious lie? Or falsely call Himself a man? He walks, Is carried, clothed, takes due rest, handled is, Suffers, is hung and buried: man's are all 125 Deeds which, in holy body conversant, But sent by God the Father, who hath all Created, He did perfect properly, Reclaiming not another's but His own; Discernible to peoples who of old 130 Were hoping for Him by His very work, And through the prophets' voice to the round world [1359] Best known: and now they seek an unknown Lord, Wandering in death's threshold manifest, And leave behind the known. False is their faith, 135 False is their God, deceptive their reward, False is their resurrection, death's defeat False, vain their martyrdoms, and e'en Christ's name An empty sound: whom, teaching that He came Like magic mist, they (quite demented) own 140 To be the actor of a lie, and make His passion bootless, and the populace [1360] (A feigned one!) without crime! Is God thus true? Are such the honours rendered to the Lord? Ah! wretched men! gratuitously lost 145 In death ungrateful! Who, by blind guide led, Have headlong rushed into the ditch! [1361] and as In dreams the fancied rich man in his store Of treasure doth exult, and with his hands Grasps it, the sport of empty hope, so ye, so 150 Deceived, are hoping for a shadow vain Of guerdon! Ah! ye silent laughingstocks, Or doomed prey, of the dragon, do ye hope, Stern men, for death in room of gentle peace? [1362] Dare ye blame God, who hath works 155 So great? in whose earth, 'mid profuse displays Of His exceeding parent-care, His gifts (Unmindful of Himself!) ye largely praise, Rushing to ruin! do ye reprobate-- Approving of the works--the Maker's self, 160 The world's [1363] Artificer, whose work withal Ye are yourselves? Who gave those little selves Great honours; sowed your crops; made all the brutes [1364] Your subjects; makes the seasons of the year Fruitful with stated months; grants sweetnesses, 165 Drinks various, rich odours, jocund flowers, And the groves' grateful bowers; to growing herbs Grants wondrous juices; founts and streams dispreads With sweet waves, and illumes with stars the sky And the whole orb: the infinite sole Lord, 170 Both Just and Good; known by His work; to none By aspect known; whom nations, flourishing In wealth, but foolish, wrapped in error's shroud, (Albeit 'tis beneath an alien name They praise Him, yet) their Maker knowing! dread 175 To blame: nor e'en one [1365] --save you, hell's new gate!-- Thankless, ye choose to speak ill of your Lord! These cruel deadly gifts the Renegade Terrible has bestowed, through Marcion--thanks To Cerdo's mastership--on you; nor comes 180 The thought into your mind that, from Christ's name Seduced, Marcion's name has carried you To lowest depths. [1366] Say of His many acts What one displeases you? or what hath God Done which is not to be extolled with praise? 185 Is it that He permits you, all too long, (Unworthy of His patience large,) to see Sweet light? you, who read truths, [1367] and, docking them, Teach these your falsehoods, and approve as past Things which are yet to be? [1368] What hinders, else, 190 That we believe your God incredible? [1369] Nor marvel is't if, practiced as he [1370] is, He captived you unarmed, persuading you There are two Fathers (being damned by One), And all, whom he had erst seduced, are gods; 195 And after that dispread a pest, which ran With multiplying wound, and cureless crime, To many. Men unworthy to be named, Full of all magic's madness, he induced To call themselves "Virtue Supreme;" and feign 200 (With harlot comrade) fresh impiety; To roam, to fly. [1371] He is the insane god Of Valentine, and to his Æonage Assigned heavens thirty, and Profundity Their sire. [1372] He taught two baptisms, and led 205 The body through the flame. That there are gods So many as the year hath days, he bade A Basilides to believe, and worlds As many. Marcus, shrewdly arguing Through numbers, taught to violate chaste form 210 'Mid magic's arts; taught, too, that the Lord's cup Is an oblation, and by prayers is turned To blood. His [1373] suasion prompted Hebion To teach that Christ was born from human seed; He taught, too, circumcision, and that room 215 Is still left for the Law, and, though Law's founts Are lost, [1374] its elements must be resumed. Unwilling am I to protract in words His last atrocity, or to tell all The causes, or the names at length. Enough 220 It is to note his many cruelties Briefly, and the unmentionable men, The dragon's organs fell, through whom he now, Speaking so much profaneness, ever toils To blame the Maker of the world. [1375] But come; 225 Recall your foot from savage Bandit's cave, While space is granted, and to wretched men God, patient in perennial parent-love, Condones all deeds through error done! Believe Truly in the true Sire, who built the orb; 230 Who, on behalf of men incapable To bear the law, sunk in sin's whirlpool, sent The true Lord to repair the ruin wrought, And bring them the salvation promised Of old through seers. He who the mandates gave 235 Remits sins too. Somewhat, deservedly, Doth He exact, because He formerly Entrusted somewhat; or else bounteously, As Lord, condones as it were debts to slaves: Finally, peoples shut up 'neath the curse, 240 And meriting the penalty, Himself Deleting the indictment, bids be washed! Part II.--Of the Resurrection of the Flesh. The whole man, then, believes; the whole is washed; Abstains from sin, or truly suffers wounds For Christ's name's sake: he rises a true [1376] man, 245 Death, truly vanquish, shall be mute. But not Part of the man,--his soul,--her own part [1377] left Behind, will win the palm which, labouring And wrestling in the course, combinedly And simultaneously with flesh, she earns. 250 Great crime it were for two in chains to bear A weight, of whom the one were affluent The other needy, and the wretched one Be spurned, and guerdons to the happy one Rendered. Not so the Just--fair Renderer 255 Of wages--deals, both good and just, whom we Believe Almighty: to the thankless kind Full is His will of pity. Nay, whate'er He who hath greater mortal need [1378] doth need [1379] That, by advancement, to his comrade he 260 May equalled be, that will the affluent Bestow the rather unsolicited: So are we bidden to believe, and not Be willing to cast blame unlawfully On the Lord in our teaching, as if He 265 Were one to raise the soul, as having met With ruin, and to set her free from death So that the granted faculty of life Upon the ground of sole desert (because She bravely acted), should abide with her; [1380] 270 While she who ever shared the common lot Of toil, the flesh, should to the earth be left, The prey of a perennial death. Has, then, The soul pleased God by acts of fortitude? By no means could she Him have pleased alone 275 Without the flesh. Hath she borne penal bonds? [1381] The flesh sustained upon her limbs the bonds. Contemned she death? But she hath left the flesh Behind in death. Groaned she in pain? The flesh is slain and vanquisht by the wound. Repose 280 Seeks she? The flesh, spilt by the sword in dust, Is left behind to fishes, birds, decay, And ashes; torn she is, unhappy one! And broken; scattered, she melts away. Hath she not earned to rise? for what could she 285 Have e'er committed, lifeless and alone? What so life-grudging [1382] cause impedes, or else Forbids, the flesh to take God's gifts, and live Ever, conjoined with her comrade soul, And see what she hath been, when formerly 290 Converted into dust? [1383] After, renewed, Bear she to God deserved meeds of praise, Not ignorant of herself, frail, mortal, sick. [1384] Contend ye as to what the living might [1385] Of the great God can do; who, good alike 295 And potent, grudges life to none? Was this Death's captive? [1386] shall this perish vanquished Which the Lord hath with wondrous wisdom made, And art? This by His virtue wonderful Himself upraises; this our Leader's self 300 Recalls, and this with His own glory clothes God's art and wisdom, then, our body shaped What can by these be made, how faileth it To be by virtue reproduced? [1387] No cause Can holy parent-love withstand; (lest else 305 Ill's cause [1388] should mightier prove than Power Supreme;) That man even now saved by God's gift, may learn [1389] (Mortal before, now robed in light immense Inviolable, wholly quickened, [1390] soul And body) God, in virtue infinite, 310 In parent-love perennial, through His King Christ, through whom opened is light's way; and now, Standing in new light, filled now with each gift, [1391] Glad with fair fruits of living Paradise, May praise and laud Him to eternity, [1392] 315 Rich in the wealth of the celestial hall. __________________________________________________________________ [1345] Sæcula. [1346] The "tectis" of the edd. I have ventured to alter to "textis," which gives (as in my text) a far better sense. [1347] i.e., the Evil One. [1348] i.e., the Son of God. [1349] i.e., the Magi. [1350] i.e., arms which seemed unequal; for the cross, in which Christ seemed to be vanquished, was the very means of His triumph. See Col. ii. 14, 15. [1351] i.e., the Enemy. [1352] i.e., with the Holy Spirit, the "Pledge" or "Promise" of the Father (see Acts i. 4, 5), "outpoured" upon "the peoples"--both Jewish and Gentile--on the day of Pentecost and many subsequent occasions; see, for instances, Acts x. and xix. [1353] The "mirandæ virtutis opus, invisaque facts," I take to be the miracles wrought by the apostles through the might (virtus) of the Spirit, as we read in the Acts. These were objects of "envy" to the Enemy, and to such as--like Simon Magus, of whom we find record--were his servants. [1354] i.e., excommunicated, as Marcion was. The "last impiety" (extremum nefas), or "last atrocity" (extremum facinus),--see 218, lower down--seems to mean the introduction of heretical teaching. [1355] This use of the ablative, though quite against classical usage, is apparently admissible in late Latinity. It seems to me that the "his" is an ablative here, the men being regarded for the moment as merely instruments, not agents; but it may be a dative ="to these he preaches," etc., i.e., he dictates to them what they afterwards are to teach in public. [1356] It must be borne in mind that "Dominus" (the Lord), and "Deus" (God), are kept as distinct terms throughout this piece. [1357] i.e., for which reason. [1358] i.e., as Marcion is stated by some to have taught, in the fifteenth year of Tiberius; founding his statement upon a perverted reading of Luke iii. 1. It will be remembered that Marcion only used St. Luke's Gospel, and that in a mutilated and corrupted form. [1359] Orbi. [1360] i.e., of the Jews. [1361] "In fossa," i.e., as Fabricius (quoted in Migne's ed.) explains it, "in defossa." It is the past part. of fodio. [1362] If this line be correct,--"Speratis pro pace truces homicidia blanda,"--though I cannot see the propriety of the "truces" in it, it seems to mean, "Do ye hope or expect that the master you are serving will, instead of the gentle peace he promises you, prove a murderer and lead you to death? No, you do not expect it; but so it is." [1363] Mundi. [1364] Animalia. [1365] The sentence breaks off abruptly, and the verb which should apparently have gone with "e'en one" is joined to the "ye" in the next line. [1366] The Latin is:-- "Nec venit in mentem quod vos, a nomine Christi Seductos, ad Marcionis tulit infima nomen." The rendering in my text, I admit, involves an exceedingly harsh construction of the Latin, but I see not how it is to be avoided; unless either (1) we take nomen absolutely, and "ad Marcionis infima" together, and translate, "A name has carried you to Marcion's lowest depths;" in which case the question arises, What name is meant? can it be the name "Electi"? Or else (2) we take "tulit" as referring to the "terrible renegade," i.e., the arch-fiend, and "infima" as in apposition with "ad Marcionis nomen," and translate, "He has carried you to the name of Marcion--deepest degradation." [1367] i.e., the Gospels and other parts of Holy Scripture. [1368] i.e., I take it, the resurrection. Cf. 2 Tim. ii. 17, 18. [1369] Whether this be the sense (i.e., "either tell us what it is which displeases you in our God, whether it be His too great patience in bearing with you, or what; or else tell us what is to hinder us from believing your God to be an incredible being") of this passage, I will not venture to determine. The last line in the edd. previous to Oehler's ran: "Aut incredibile quid differt credere vestrum?" Oehler reads "incredibilem" (sc. Deum), which I have followed; but he suggests, "Aut incredibilem qui differt cædere vestrum?" Which may mean "or else"--i.e., if it were not for his "too great patience"--"why"--"qui"--"does He delay to smite your incredible god?" and thus challenge a contest and prove His own superiority. [1370] i.e., the "terrible renegade." [1371] The reference here is to Simon Magus; for a brief account of whom, and of the other heretics in this list, down to Hebion inclusive, the reader is referred to the Adv. omn. Hær., above. The words "to roam, to fly," refer to the alleged wanderings of Simon with his paramour Helen, and his reported attempt (at Rome, in the presence of St. Peter) to fly. The tale is doubtful. [1372] The Latin runs thus:-- "Et ævo Triginta tribuit cælos, patremque Profundum." But there seems a confusion between Valentine and his æons and Basilides and his heavens. See the Adv. omn. Hær., above. [1373] i.e., the Evil One's, as before. [1374] i.e., probably Jerusalem and the temple there. [1375] Mundi. [1376] Oehler's "versus" (="changed the man rises") is set aside for Migne's "verus." Indeed it is probably a misprint. [1377] i.e., her own dwelling or "quarters,"--the body, to wit, if the reading "sua parte" be correct. [1378] Egestas. [1379] Eget. [1380] I have ventured to alter the "et viventi" of Oehler and Migne into "ut vivendi," which seems to improve the sense. [1381] It seems to me that these ideas should all be expressed interrogatively, and I have therefore so expressed them in my text. [1382] See line 2. [1383] "Cernere quid fuerit conversa in pulvere quondam." Whether the meaning be that, as the soul will be able (as it should seem) to retrace all that she has experienced since she left the body, so the body, when revived, will be able as it were to look back upon all that has happened to her since the soul left her,--something after the manner in which Hamlet traces the imaginary vicissitudes of Cæsar's dust,--or whether there be some great error in the Latin, I leave the reader to judge. [1384] i.e., apparently remembering that she was so before. [1385] Vivida virtus. [1386] I rather incline to read for "hæc captiva fuit mortis," "hæc captiva fuat mortis" = "Is this To be death's thrall?" "This" is, of course, the flesh. [1387] For "Quod cupit his fieri, deest hoc virtute reduci," I venture to read, "Quod capit," etc., taking "capit" as ="capax est." "By these," of course, is by wisdom and art; and "virtue" ="power." [1388] i.e., the Evil One. [1389] i.e., may learn to know. [1390] Oehler's "visus" seems to be a mistake for "vivus," which is Migne's reading; as in the fragment "De exsecrandis gentium diis," we saw (sub. fin.) "videntem" to be a probable misprint for "viventem." If, however, it is to be retained, it must mean "appearing" (i.e., in presence of God) "wholly," in body as well as soul. [1391] i.e., the double gift of a saved soul and a saved body. [1392] In æternum. __________________________________________________________________ Book II.--Of the Harmony of the Old and New Laws. [1393] After the faith was broken by the dint Of the foe's breathing renegades, [1394] and sworn With wiles the hidden pest [1395] emerged; with lies Self-prompted, scornful of the Deity 5 That underlies the sense, he did his plagues Concoct: skilled in guile's path, he mixed his own Words impious with the sayings of the saints. And on the good seed sowed his wretched tares, Thence willing that foul ruin's every cause 10 Should grow combined; to wit, that with more speed His own iniquitous deeds he may assign To God clandestinely, and may impale On penalties such as his suasion led; False with true veiling, turning rough with smooth, 15 And, (masking his spear's point with rosy wreaths,) Slaying the unwary unforeseen with death Supreme. His supreme wickedness is this: That men, to such a depth of madness sunk! Off-broken boughs! [1396] should into parts divide 20 The endlessly-dread Deity; Christ's deeds Sublime should follow with false praise, and blame The former acts, [1397] God's countless miracles, Ne'er seen before, nor heard, nor in a heart Conceived; [1398] and should so rashly frame in words 25 The impermissible impiety Of wishing by "wide dissimilitude Of sense" to prove that the two Testaments Sound adverse each to other, and the Lord's Oppose the prophets' words; of drawing down 30 All the Law's cause to infamy; and eke Of reprobating holy fathers' life Of old, whom into friendship, and to share His gifts, God chose. Without beginning, one Is, for its lesser part, accepted. [1399] Though 35 Of one are four, of four one, [1400] yet to them One part is pleasing, three they (in a word) Reprobate: and they seize, in many ways, On Paul as their own author; yet was he Urged by a frenzied impulse of his own 40 To his last words: [1401] all whatsoe'er he spake Of the old covenant [1402] seems hard to them Because, deservedly, "made gross in heart." [1403] Weight apostolic, grace of beaming word, Dazzles their mind, nor can they possibly 45 Discern the Spirit's drift. Dull as they are, Seek they congenial animals! But ye Who have not yet, (false deity your guide, Reprobate in your very mind, [1404] ) to death's Inmost caves penetrated, learn there flows 50 A stream perennial from its fount, which feeds A tree, (twice sixfold are the fruits, its grace!) And into earth and to the orb's four winds Goes out: into so many parts doth flow The fount's one hue and savour. [1405] Thus, withal, 55 From apostolic word descends the Church, Out of Christ's womb, with glory of His Sire All filled, to wash off filth, and vivify Dead fates. [1406] The Gospel, four in number, one In its diffusion 'mid the Gentiles, this, 60 By faith elect accepted, Paul hands down (Excellent doctor!) pure, without a crime; And from it he forbade Galatian saints To turn aside withal; whom "brethren false," (Urging them on to circumcise themselves, 65 And follow "elements," leaving behind Their novel "freedom,") to "a shadow old Of things to be" were teaching to be slaves. These were the causes which Paul had to write To the Galatians: not that they took out 70 One small part of the Gospel, and held that For the whole bulk, leaving the greater part Behind. And hence 'tis no words of a book, But Christ Himself, Christ sent into the orb, Who is the gospel, if ye will discern; 75 Who from the Father came, sole Carrier Of tidings good; whose glory vast completes The early testimonies; by His work Showing how great the orb's Creator is: Whose deeds, conjoined at the same time with words, 80 Those faithful ones, Matthew, Mark, Luke, and John, Recorded unalloyed (not speaking words External), sanctioned by God's Spirit, 'neath So great a Master's eye! This paschal Lamb Is hung, a victim, on the tree: Him Paul, 85 Writing decrees to Corinth, with his torch, [1407] Hands down as slain, the future life and God Promised to the fathers, whom before He had attracted. See what virtue, see What power, the paschal image [1408] has; ye thus 90 Will able be to see what power there is In the true Passover. Lest well-earned love Should tempt the faithful sire and seer, [1409] to whom His pledge and heir [1410] was dear, whom God by chance [1411] Had given him, to offer him to God 95 (A mighty execution!), there is shown To him a lamb entangled by the head In thorns; a holy victim--holy blood For blood--to God. From whose piacular death, That to the wasted race [1412] it might be sign 100 And pledge of safety, signed are with blood Their posts and thresholds many: [1413] --aid immense! The flesh (a witness credible) is given For food. The Jordan crossed, the land possessed, Joshua by law kept Passover with joy, 105 And immolates a lamb; and the great kings And holy prophets that were after him, Not ignorant of the good promises Of sure salvation; full of godly fear The great Law to transgress, (that mass of types 110 In image of the Supreme Virtue once To come,) did celebrate in order due The mirrorly-inspected passover. [1414] In short, if thou recur with rapid mind To times primordial, thou wilt find results 115 Too fatal following impious words. That man Easily credulous, alas! and stripped Of life's own covering, might covered be With skins, a lamb is hung: the wound slays sins, Or death by blood effaces or enshrouds 120 Or cherishes the naked with its fleece. Is sheep's blood of more worth than human blood, That, offered up for sins, it should quench wrath? Or is a lamb (as if he were more dear!) Of more worth than much people's? aid immense! 125 As safeguard of so great salvation, could A lamb, if offered, have been price enough For the redeemed? Nay: but Almighty God, The heaven's and earth's Creator, infinite, [1415] Living, and perfect, and perennially 130 Dwelling in light, is not appeased by these, Nor joys in cattle's blood. Slain be all flocks; Be every herd upburned into smoke; That expiatively 't may pardon win Of but one sin: in vain at so vile price; 135 Will the stained figure of the Lord--foul flesh-- Prepare, if wise, such honours: [1416] but the hope And faith to mortals promised of old-- Great Reason's counterpart [1417] --hath wrought to bring These boons premeditated and prepared 140 Erst by the Father's passing parent-love; That Christ should come to earth, and be a man! Whom when John saw, baptism's first opener, John, Comrade of seers, apostle great, and sent As sure forerunner, witness faithful; John, 145 August in life, and marked with praise sublime, [1418] He shows, to such as sought of olden time God's very Paschal Lamb, that He is come At last, the expiation of misdeed, To undo many's sins by His own blood, 150 In place of reprobates the Proven One, In place of vile the dear; in body, man; And, in life, God: that He, as the slain Lamb, Might us accept, [1419] and for us might outpour Himself Thus hath it pleased the Lord to spoil 155 Proud death: thus wretched man will able be To hope salvation. This slain paschal Lamb Paul preaches: nor does a phantasmal shape Of the sublime Lord (one consimilar To Isaac's silly sheep [1420] ) the passion bear, 160 Wherefore He is called Lamb: but 'tis because, As wool, He these renewed bodies clothes, Giving to many covering, yet Himself Never deficient. Thus does the Lord shroud In His Sire's virtue, those whom, disarrayed 165 Of their own light, He by His death redeemed, Virtue which ever is in Him. So, then, The Shepherd who hath lost the sheep Himself Re-seeks it. He, prepared to tread the strength Of the vine, and its thorns, or to o'ercome 170 The wolf's rage, and regain the cattle lost, And brave to snatch them out, the Lion He In sheepskin-guise, unasked presents Himself To the contemned [1421] teeth, baffling by His garb The robber's bloody jaws. Thus everywhere 175 Christ seeks force-captured Adam; treads the path Himself where death wrought ruin; permeates All the old heroes' monuments; [1422] inspects Each one; the One of whom all types were full; Begins e'en from the womb to expel the death 180 Conceived simultaneously with seed Of flesh within the bosom; purging all Life's stages with a silent wisdom; debts Assuming; [1423] ready to cleanse all, and give Their Maker back the many whom the one [1424] 185 Had scattered. And, because one direful man Down-sunk in pit iniquitous did fall, By dragon-subdued virgin's [1425] suasion led; Because he pleased her wittingly; [1426] because He left his heavenly covering [1427] behind: 190 Because the "tree" their nakedness did prove; Because dark death coerced them: in like wise Out of the self-same mass [1428] re-made returns Renewed now,--the flower of flesh, and host Of peace,--a flesh from espoused virgin born, 195 Not of man's seed; conjoined to its own Artificer; without the debt of death. These mandates of the Father through bright stars An angel carries down, that angel-fame The tidings may accredit; telling how 200 "A virgin's debts a virgin, flesh's flesh, Should pay." Thus introduced, the Giant-Babe, The Elder-Boy, the Stripling-Man, pursues Death's trail. Thereafter, when completed was The ripe age of man's strength, when man is wont 205 To see the lives that were his fellows drop By slow degrees away, and to be changed In mien to wrinkles foul and limbs inert, While blood forsakes his veins, his course he stayed, And suffered not his fleshly garb to age. 210 Upon what day or in what place did fall Most famous Adam, or outstretched his hand Rashly to touch the tree, on that same day, Returning as the years revolve, within The stadium of the "tree" the brave Athlete, 215 'Countering, outstretched His hands, and, penalty For praise pursuing, [1429] quite did vanquish death, Because He left death of His own accord Behind, disrobing Him of fleshly slough, And of death's dues; and to the "tree" affixed 220 The serpent's spoil--"the world's [1430] prince" vanquisht quite! Grand trophy of the renegades: for sign Whereof had Moses hung the snake, that all, Who had by many serpents stricken been, Might gaze upon the dragon's self, and see 225 Him vanquisht and transfixt. When, afterwards, He reached the infernal region's secret waves, And, as a victor, by the light which aye Attended Him, revealed His captive thrall, And by His virtue thoroughly fulfilled 230 The Father's bidding, He Himself re-took The body which, spontaneous, He had left: This was the cause of death: this same was made Salvation's path: a messenger of guile The former was; the latter messenger 235 Of peace: a spouse her man [1431] did slay; a spouse Did bear a lion: [1432] hurtful to her man [1433] A virgin [1434] proved; a man [1435] from virgin born Proved victor: for a type whereof, while sleep His [1436] body wrapped, out of his side is ta'en 240 A woman, [1437] who is her lord's [1438] rib; whom, he, Awaking, called "flesh from his flesh, and bones From his own bones;" with a presaging mind Speaking. Faith wondrous! Paul deservedly, (Most certain author!) teaches Christ to be 245 "The Second Adam from the heavens." [1439] Truth, Using her own examples, doth refulge; Nor covets out of alien source to show Her paces keen: [1440] this is a pauper's work, Needy of virtue of his own! Great Paul 250 These mysteries--taught to him--did teach; to wit, Discerning that in Christ thy glory is, O Church! from His side, hanging on high "tree," His lifeless body's "blood and humour" flowed. The blood the woman [1441] was; the waters were 255 The new gifts of the font: [1442] this is the Church, True mother of a living people; flesh New from Christ's flesh, and from His bones a bone. A spot there is called Golgotha,--of old The fathers' earlier tongue thus called its name,-- 260 "The skull-pan of a head:" here is earth's midst; Here victory's sign; here, have our elders taught, There was a great head [1443] found; here the first man, We have been taught, was buried; here the Christ Suffers; with sacred blood the earth [1444] grows moist. 265 That the old Adam's dust may able be, Commingled with Christ's blood, to be upraised By dripping water's virtue. The "one ewe" That is, which, during Sabbath-hours, alive The Shepherd did resolve that He would draw 270 Out of th' infernal pit. This was the cause Why, on the Sabbaths, He was wont to cure The prematurely dead limbs of all flesh; Or perfected for sight the eyes of him Blind from his birth--eyes which He had not erst 275 Given; or, in presence of the multitude, Called, during Sabbath-hours, one wholly dead To life, e'en from the sepulchre. [1445] Himself The new man's Maker, the Repairer good Of th' old, supplying what did lack, or else 280 Restoring what was lost. About to do-- When dawns "the holy day"--these works, for such As hope in Him, in plenitude, (to keep His plighted word,) He taught men thus His power To do them. What? If flesh dies, and no hope 285 Is given of salvation, say, what grounds Christ had to feign Himself a man, and head Men, or have care for flesh? If He recalls [1446] Some few, why shall He not withal recall All? Can corruption's power liquefy 290 The body and undo it, and shall not The virtue of the Lord be powerful The undone to recall? They, who believe Their bodies are not loosed from death, do not Believe the Lord, who wills to raise His own 295 Works sunken; or else say they that the Good Wills not, and that the Potent hath not power,-- Ignorant from how great a crime they suck Their milk, in daring to set things infirm Above the Strong. [1447] In the grain lurks the tree; 300 And if this [1448] rot not, buried in the earth, It yields not tree-graced fruits. [1449] Soon bound will be The liquid waters: 'neath the whistling cold They will become, and ever will be stones, Unless a mighty power, by leading on 305 Soft-breathing warmth, undo them. The great bunch Lurks in the tendril's slender body: if Thou seek it, it is not; when God doth will, 'Tis seen to be. On trees their leaves, on thorns The rose, the seeds on plains, are dead and fail, 310 And rise again, new living. For man's use These things doth God before his eyes recall And form anew--man's, for whose sake at first [1450] The wealthy One made all things bounteously. All naked fall; with its own body each 315 He clothes. Why man alone, on whom He showered Such honours, should He not recall in all His first perfection [1451] to Himself? man, whom He set o'er all? Flesh, then, and blood are said To be not worthy of God's realm, as if 320 Paul spake of flesh materially. He Indeed taught mighty truths; but hearts inane Think he used carnal speech: for pristine deeds He meant beneath the name of "flesh and blood;" Remembering, heavenly home--slave that he is, 325 His heavenly Master's words; who gave the name Of His own honour to men born from Him Through water, and from His own Spirit poured A pledge; [1452] that, by whose virtue men had been Redeemed, His name of honour they withal 330 Might, when renewed, receive. Because, then, He Refused, on the old score, the heavenly realm To peoples not yet from His fount re-born, Still with their ancient sordid raiment clad-- These are "the dues of death"--saying that that 335 Which human is must needs be born again,-- "What hath been born of flesh is flesh; and what From Spirit, life;" [1453] and that the body, washed, Changing with glory its old root's new seeds, [1454] Is no more called "from flesh:" Paul follows this; 340 Thus did he speak of "flesh." In fine, he said [1455] This frail garb with a robe must be o'erclad, This mortal form be wholly covered; Not that another body must be given, But that the former one, dismantled, [1456] must 345 Be with God's kingdom wholly on all sides Surrounded: "In the moment of a glance," He says, "it shall be changed:" as, on the blade, Dispreads the red corn's [1457] face, and changes 'neath The sun's glare its own hue; so the same flesh, 350 From "the effulgent glory" [1458] borrowing, Shall ever joy, and joying, [1459] shall lack death; Exclaiming that "the body's cruel foe Is vanquisht quite; death, by the victory Of the brave Christ, is swallowed;" [1460] praises high 355 Bearing to God, unto the highest stars. __________________________________________________________________ [1393] I have so frequently had to construct my own text (by altering the reading or the punctuation of the Latin) in this book, that, for brevity's sake, I must ask the reader to be content with this statement once for all, and not expect each case to be separately noted. [1394] The "foe," as before, is Satan; his "breathing instruments" are the men whom he uses (cf. Shakespeare's "no breather" = no man, in the dialogue between Orlando and Jacques, As you Like it, act iii. sc. 2); and they are called "renegades," like the Evil One himself, because they have deserted from their allegiance to God in Christ. [1395] Heresy. [1396] Cf. John xv. 2, 4, 5, 6; Rom. xi. 17-20. The writer simply calls them "abruptos homines;" and he seems to mean excommunicated, like Marcion. [1397] i.e., those recorded in the Old Testament. [1398] I have followed Migne's suggestion here, and transposed one line of the original. The reference seems to be to Isa. lxiv. 4, quoted in 1 Cor. ii. 9, where the Greek differs somewhat remarkably from the LXX. [1399] Unless some line has dropped out here, the construction, harsh enough in my English, is yet harsher in the Latin. "Accipitur" has no subject of any kind, and one can only guess from what has gone before, and what follows, that it must mean "one Testament." [1400] Harsh still. It must refer to the four Gospels--the "coat without seam"--in their quadrate unity; Marcion receiving but one--St. Luke's--and that without St. Luke's name, and also in a mutilated and interpolated form. [1401] This seems to be the sense. The allusion is to the fact that Marcion and his sect accepted but ten of St. Paul's Epistles: leaving out entirely those to Timothy and Titus, and all the other books, except his one Gospel. [1402] It seems to me that the reference here must evidently be to the Epistle to the Hebrews, which treats specially of the old covenant. If so, we have some indication as to the authorship, if not the date, of the book: for Tertullian himself, though he frequently cites the Epistle, appears to hesitate (to say the least) as to ascribing it to St. Paul. [1403] Comp. Isa. vi. 9, 10, with Acts xxviii. 17-29. [1404] The reference seems to be to Rom. i. 28; comp., too, Tit. i. 15, 16. [1405] The reference is to Gen. ii. 9-14. [1406] Fata mortua. This extraordinary expression appears to mean "dead men;" men who, through Adam, are fated, so to speak, to die, and are under the sad fate of being "dead in trespasses and sins." See Eph. ii. 1. As far as quantity is concerned, it might as well be "facta mortua," "dead works," such as we read of in Heb. vi. 1; ix. 14. It is true these works cannot strictly be said to be ever vivified; but a very similar inaccuracy seems to be committed by our author lower down in this same book. [1407] I have followed Oehler's "face" for the common "phase;" but what the meaning is I will not venture to decide. It may probably mean one of two things: (a) that Paul wrote by torchlight; (b) that the light which Paul holds forth in his life and writings, is a torch to show the Corinthians and others Christ. [1408] i.e., the legal passover, "image" or type of "the true Passover," Christ. See 1 Cor. v. 6-9. [1409] Abraham. See Gen. xxii. 1-19. [1410] Isaac, a pledge to Abraham of all God's other promises. [1411] Forte. I suppose this means out of the ordinary course of nature; but it is a strange word to use. [1412] Israel, wasted by the severities of their Egyptian captivity. [1413] "Multa;" but "muta" ="mute" has been suggested, and is not inapt. [1414] I have given what appears to be a possible sense for these almost unintelligible lines. They run as follows in Oehler:-- "Et reliqui magni reges sanctique prophetæ, Non ignorantes certæ promissa salutis, Ingentemque metu pleni transcendere legem, Venturam summæ virtutis imagine molem, Inspectam e speculo celebrarunt ordine pascham." I rather incline to alter them somehow thus :-- "Ingentemque metu plenis transcendere legem, Venturum in summæ virtutis imagine,--solem Inspectum e speculo,--celebrarunt ordine pascham;" connecting these three lines with "non ignorantes," and rendering:-- "Not ignorant of the good promises Of sure salvation; and that One would come, For such as filled are with godly fear The law to overstep, a mighty One, In Highest Virtue's image,--the Sun seen In mirror:--did in order celebrate The passover." That is, in brief, they all, in celebrating the type, looked forward to the Antitype to come. [1415] Immensus. [1416] This, again, seems to be the meaning, unless the passage (which is not probable) be corrupt. The flesh, "foul" now with sin, is called the "stained image of the Lord," as having been originally in His image, but being now stained by guilt. [1417] Faith is called so, as being the reflection of divine reason. [1418] i.e., the praise of Christ Himself. See Matt. xi. 7-15, with the parallel passage, Luke vii. 24-30; comp. also John v. 33-35. [1419] i.e., perhaps "render acceptable." [1420] See above, 91-99. [1421] i.e., teeth which He contemned, for His people's sake: not that they are to us contemptible. [1422] i.e., perhaps permeating, by the influence of His death, the tombs of all the old saints. [1423] i.e., undertaking our debts in our stead. [1424] Adam. See Rom. v., passim. [1425] It is an idea of the genuine Tertullian, apparently, that Eve was a "virgin" all the time she was with Adam in Paradise. A similar idea appears in the "Genesis" above. [1426] Consilio. Comp. 1 Tim. ii. 14, "Adam was not deceived." [1427] Called "life's own covering" (i.e., apparently his innocence) in 117, above. [1428] Or, "ore." [1429] Comp. Heb. xii. 2, "Who, for the joy that was set before Him"--"hos anti tes prokeimenes hauto charas. [1430] Mundi. See John xiv. 30. [1431] Virum. [1432] "The Lion of the tribe of Juda." Rev. v. 5. [1433] Viro. This use of "man" may be justified, to say nothing of other arguments, from Jer. xliv. 19, where "our men" seem plainly ="our husbands." See marg. [1434] Virgo: a play on the word in connection with the "viro" and what follows. [1435] Vir. [1436] i.e., Adam's. The constructions, as will be seen, are oddly confused throughout, and I rather suspect some transposition of lines. [1437] Mulier. [1438] Mariti. [1439] See 1 Cor. xv. 22 sqq., especially 45, 47. [1440] Acres gressus. [1441] Femina. [1442] Lavacri. [1443] "Os;" lit., "face" or "mouth." [1444] Terra. [1445] This would seem to refer to Lazarus; but it seems to be an assumption that his raising took place on a Sabbath. [1446] i.e., to life. [1447] I have ventured to alter the "Morti," of the edd. into "Forti;" and "causas" (as we have seen) seems, in this late Latin, nearly ="res." [1448] i.e., the grain. [1449] This may seem an unusual expression, as it is more common to regard the fruit as gracing the tree, than the tree the fruit. But, in point of fact, the tree, with its graceful form and foliage, may be said to give a grace to the fruit; and so our author puts it here: "decoratos arbore fructus." [1450] I read "primum" here for "primus." [1451] "Tantum" ="tantum quantum primo fuerat," i.e., with a body as well as a spirit. [1452] Pignus: "the promise of the Father" (Acts i. 4); "the earnest of the Spirit" (2 Cor. i. 22; v. 5.). See, too, Eph. i. 13, 14; Rom. viii. 23. [1453] The reference is to John iii. 6, but it is not quite correctly given. [1454] See note on 245, above. [1455] See 2 Cor. v. 1. sqq. [1456] I read "inermum"--a very rare form--here for "inermem." But there seems a confusion in the text, which here, as elsewhere, is probably corrupt. [1457] "Ceræ," which seems senseless here, I have changed to "cereris." [1458] There seems to be a reference to 2 Pet. i. 17. [1459] Here again I have altered the punctuation by a very simple change. [1460] See 1 Cor. xv. 54; Isa. xxv. 8 (where the LXX. have a strange reading). __________________________________________________________________ Book III.--Of the Harmony of the Fathers of the Old and New Testaments. Now hath the mother, formerly surnamed Barren, giv'n birth: [1461] now a new people, born From the free woman, [1462] joys: (the slave expelled, Deservedly, with her proud progeny; 5 Who also leaves ungratefully behind The waters of the living fount, [1463] and drinks-- Errant on heated plains--'neath glowing star: [1464] ) Now can the Gentiles as their parent claim Abraham; who, the Lord's voice following, 10 Like him, have all things left, [1465] life's pilgrimage To enter. "Be glad, barren one;" conceive The promised people; "break thou out, and cry," Who with no progeny wert blest; of whom Spake, through the seers, the Spirit of old time: 15 She hath borne, out of many nations, one; With whose beginning are her pious limbs Ever in labour. Hers "just Abel" [1466] was, A pastor and a cattle--master he; Whom violence of brother's right hand slew 20 Of old. Her Enoch, signal ornament, Limb from her body sprung, by counsel strove To recall peoples gone astray from God And following misdeed, (while raves on earth The horde of robber-renegades, [1467] ) to flee 25 The giants'sacrilegious cruel race; Faithful in all himself. With groaning deep [1468] Did he please God, and by deserved toil Translated [1469] is reserved as a pledge, With honour high. Perfect in praise, and found 30 Faultless, and just--God witnessing [1470] the fact-- In an adulterous people, Noah (he Who in twice fifty years [1471] the ark did weave) By deeds and voice the coming ruin told. Favour he won, snatched out of so great waves 35 Of death, and, with his progeny, preserved. Then, in the generation [1472] following, Is Abraham, whose sons ye do deny Yourselves to be; who first--race, country, sire, All left behind--at suasion of God's voice 40 Withdrew to realms extern: such honours he At God's sublime hand worthily deserved As to be father to believing tribes And peoples. Jacob with the patriarchs (Himself their patriarch) through all his own 45 Life's space the gladdest times of Christ foresang By words, act, virtue, toil. Him follows--free From foul youth's stain--Joseph, by slander feigned, Doomed to hard penalty and gaol: his groans Glory succeeds, and the realm's second crown, so 50 And in dearth's time large power of furnishing Bread: so appropriate a type of Christ, So lightsome type of Light, is manifest To all whose mind hath eyes, that they may see In a face-mirror [1473] their sure hope. Himself 55 The patriarch Judah, see; the origin Of royal line, [1474] whence leaders rose, nor kings Failed ever from his seed, until the Power To come, by Gentiles looked for, promised long, Came. Moses, leader of the People, (he 60 Who, spurning briefly--blooming riches, left The royal thresholds,) rather chose to bear His people's toils, afflicted, with bowed neck, By no threats daunted, than to gain himself Enjoyments, and of many penalties 65 Remission: admirable for such faith And love, he, with God's virtue armed, achieved Great exploits: smote the nation through with plagues; And left their land behind, and their hard king Confounds, and leads the People back; trod waves; 70 Sunk the foes down in waters; through a "tree" [1475] Made ever-bitter waters sweet; spake much (Manifestly to the People) with the Christ, [1476] From whose face light and brilliance in his own Reflected shone; dashed on the ground the law 75 Accepted through some few, [1477] --implicit type, And sure, of his own toils!--smote through the rock; And, being bidden, shed forth streams; and stretched His hands that, by a sign, [1478] he vanquish might The foe; of Christ all severally, all [1479] 80 Combined through Christ, do speak. Great and approved, He [1480] rests with praise and peace. But Joshua, The son of Nun, erst called Oshea--this man The Holy Spirit to Himself did join As partner in His name: [1481] hence did he cleave 85 The flood; constrained the People to pass o'er; Freely distributed the land--the prize Promised the fathers!--stayed both sun and moon While vanquishing the foe; races extern And giants' progeny outdrave; razed groves; 90 Altars and temples levelled; and with mind Loyal [1482] performed all due solemnities: Type of Christ's name; his virtue's image. What Touching the People's Judges shall I say Singly? whose virtues, [1483] if unitedly 95 Recorded, fill whole volumes numerous With space of words. But yet the order due Of filling out the body of my words, Demands that, out of many, I should tell The life of few. Of whom when Gideon, guide 100 Of martial band, keen to attack the foe, (Not keen to gain for his own family, By virtue, [1484] tutelary dignity, [1485] ) And needing to be strengthened [1486] in the faith Excited in his mind, seeks for a sign 105 Whereby he either could not, or could, wage Victorious war; to wit, that with the dew A fleece, exposèd for the night, should be Moistened, and all the ground lie dry around (By this to show that, with the world, [1487] should dry [1488] 110 The enemies' palm); and then again, the fleece Alone remaining dry, the earth by night Should with the self-same [1489] moisture be bedewed: For by this sign he prostrated the heaps Of bandits; with Christ's People 'countering them 115 Without much soldiery, with cavalry [1490] Three hundred--the Greek letter Tau, in truth, That number is [1491] --with torches armed, and horns Of blowers with the mouth: then [1492] was the fleece, The people of Christ's sheep, from holy seed 120 Born (for the earth means nations various, And scattered through the orb), which fleece the word Nourishes; night death's image; Tau the sign Of the dear cross; the horn the heraldings Of life; the torches shining in their stand [1493] 125 The glowing Spirit: and this testing, too, Forsooth, an image of Christ's virtue was: [1494] To teach that death's fierce battles should not be By trump angelic vanquished before Th' indocile People be deservedly 130 By their own fault left desolate behind, And Gentiles, flourishing in faith, received In praise. Yea, Deborah, a woman far Above all fame, appears; who, having braced Herself for warlike toil, for country's sake, 135 Beneath the palm-tree sang how victory Had crowned her People; thanks to whom it was That the foes, vanquisht, turned at once their backs, And Sisera their leader fled; whose flight No man, nor any band, arrested: him, 140 Suddenly renegade, a woman's hand-- Jael's [1495] --with wooden weapon vanquished quite, For token of Christ's victory. With firm faith Jephthah appears, who a deep-wounding vow Dared make--to promise God a grand reward 145 Of war: him [1496] then, because he senselessly Had promised what the Lord not wills, first meets The pledge [1497] dear to his heart; who suddenly Fell by a lot unhoped by any. He, To keep his promise, broke the sacred laws 150 Of parenthood: the shade of mighty fear Did in his violent mind cover his vow Of sin: as solace of his widowed life For [1498] wickedness, renown, and, for crime, praise, He won. Nor Samson's strength, all corporal might 155 Passing, must we forget; the Spirit's gift Was this; the power was granted to his head. [1499] Alone he for his People, daggerless, Armless, an ass-jaw grasping, prostrated A thousand corpses; and no bonds could keep 160 The hero bound: but after his shorn pride Forsook him thralled, he fell, and, by his death,-- Though vanquisht,--bought his foes back 'neath his power. Marvellous Samuel, who first received The precept to anoint kings, to give chrism 165 And show men-Christs, [1500] so acted laudably In life's space as, e'en after his repose, To keep prophetic rights. [1501] Psalmographist David, great king and prophet, with a voice Submiss was wont Christ's future suffering 170 To sing: which prophecy spontaneously His thankless lawless People did perform: Whom [1502] God had promised that in time to come, Fruit of his womb, [1503] a holy progeny, He would on his sublime throne set: the Lord's 175 Fixt faith did all that He had promised. Corrector of an inert People rose Emulous [1504] Hezekiah; who restored Iniquitous forgetful men the Law: [1505] All these God's mandates of old time he first 180 Bade men observe, who ended war by prayers, [1506] Not by steel's point: he, dying, had a grant Of years and times of life made to his tears: Deservedly such honour his career Obtained. With zeal immense, Josiah, prince 185 Himself withal, in like wise acted: none So much, before or after!--Idols he Dethroned; destroyed unhallowed temples; burned With fire priests on their altars; all the bones Of prophets false updug; the altars burned, 190 The carcases to be consumed did serve For fuel! To the praise of signal faith, Noble Elijah, (memorable fact!) Was rapt; [1507] who hath not tasted yet death's dues; Since to the orb he is to come again. 195 His faith unbroken, then, chastening with stripes People and frenzied king, (who did desert The Lord's best service), and with bitter flames The foes, shut up the stars; kept in the clouds The rain; showed all collectively that God 200 Is; made their error patent;--for a flame, Coming with force from heaven at his prayers, Ate up the victim's parts, dripping with flood, Upon the altar: [1508] --often as he willed, So often from on high rushed fire; [1509] the stream 205 Dividing, he made pathless passable; [1510] And, in a chariot raised aloft, was borne To paradise's hall. Disciple his Elisha was, succeeding to his lot: [1511] Who begged to take to him Elijah's lot [1512] 210 In double measure; so, with forceful stripe, The People to chastise: [1513] such and so great A love for the Lord's cause he breathed. He smote Through Jordan; made his feet a way, and crossed Again; raised with a twig the axe down--sunk 215 Beneath the stream; changed into vital meat The deathful food; detained a second time, Double in length, [1514] the rains; cleansed leprosies; [1515] Entangled foes in darkness; and when one Offcast and dead, by bandits'slaughter slain 220 His limbs, after his death, already hid In sepulchre, did touch, he--light recalled-- Revived. Isaiah, wealthy seer, to whom The fount was oped,--so manifest his faith! Poured from his mouth God's word forth. Promised was 225 The Father's will, bounteous through Christ; through him It testified before the way of life, And was approved: [1516] but him, though stainless found, And undeserving, the mad People cut With wooden saw in twain, and took away 230 With cruel death. The holy Jeremy Followed; whom the Eternal's Virtue bade Be prophet to the Gentiles, and him told The future: who, because he brooded o'er His People's deeds illaudable, and said 235 (Speaking with voice presaging) that, unless They had repented of betaking them To deeds iniquitous against their slaves, [1517] They should be captived, bore hard bonds, shut up In squalid gaol; and, in the miry pit, 240 Hunger exhausted his decaying limbs. But, after he did prove what they to hear Had been unwilling, and the foes did lead The People bound in their triumphal trains, Hardly at length his wrinkled right hand lost 245 Its chains: it is agreed that by no death Nor slaughter was the hero ta'en away. Faithful Ezekiel, to whom granted was Rich grace of speech, saw sinners' secrets; wailed His own afflictions; prayed for pardon; saw 250 The vengeance of the saints, which is to be By slaughter; and, in Spirit wrapt, the place Of the saints' realm, its steps and accesses, And the salvation of the flesh, he saw. Hosea, Amos, Micah, Joel, too, 255 With Obadiah, Jonah, Nahum, come; Habakkuk, Zephaniah, Haggai, And Zechariah who did violence Suffer, and Malachi--angel himself! Are here: these are the Lord's seers; and their choir, 260 As still they sing, is heard; and equally Their proper wreath of praise they all have earned. How great was Daniel! What a man! What power! Who by their own mouth did false witnesses Bewray, and saved a soul on a false charge 265 Condemned; [1518] and, before that, by mouth resolved The king's so secret dreams; foresaw how Christ Dissolves the limbs of kingdoms; was accused For his Lord's was made the lions' prey; And, openly preserved [1519] before all eyes, 270 Rested in peace. His Three Companions, scarce With due praise to be sung, did piously Contemn the king's iniquitous decree, Out of so great a number: to the flames Their bodies given were; but they preferred, 275 For the Great Name, to yield to penalties Themselves, than to an image stretch their palms On bended knees. Now their o'erbrilliant faith, Now hope outshining all things, the wild fires Hath quencht, and vanquisht the iniquitous! 280 Ezra the seer, doctor of Law, and priest Himself (who, after full times, back did lead The captive People), with the Spirit filled Of memory, restored by word of mouth All the seers' volumes, by the fires and mould [1520] 285 Consumèd. Great above all born from seed Is John whose praises hardly shall we skill To tell: the washer [1521] of the flesh: the Lord's Open forerunner; washer, [1522] too, of Christ, Himself first born again from Him: the first 290 Of the new convenant, last of the old, Was he; and for the True Way's sake he died, The first slain victim. See God-Christ! behold Alike, His Twelve-Fold Warrior-Youth! [1523] in all One faith, one dove, one power; the flower of men; 295 Lightening the world [1524] with light; comrades of Christ And apostolic men; who, speaking truth, Heard with their ears Salvation, [1525] with their eyes Saw It, and handled with their hand the late From death recovered body, [1526] and partook 300 As fellow-guests of food therewith, as they Themselves bear witness. Him did Paul as well (Forechosen apostle, and in due time sent), When rapt into the heavens, [1527] behold: and sent By Him, he, with his comrade Barnabas, 305 And with the earlier associates Joined in one league together, everywhere Among the Gentiles hands the doctrine down That Christ is Head, whose members are the Church, He the salvation of the body, He 310 The members' life perennial; He, made flesh, He, ta'en away for all, Himself first rose Again, salvation's only hope; and gave The norm to His disciples: they at once All variously suffered, for His Name, 315 Unworthy penalties. Such members bears With beauteous body the free mother, since She never her Lord's precepts left behind, And in His home hath grown old, to her Lord Ever most choice, having for His Name's sake 320 Penalties suffered. For since, barren once, Not yet secure of her futurity, She hath outgiven a people born of seed Celestial, and [1528] been spurned, and borne the spleen [1529] Of her own handmaid; now 'tis time to see 325 This former-barren mother have a son The heir of her own liberty; not like The handmaid's heir, yoked in estate to her, Although she bare him from celestial seed Conceived. Far be it that ye should with words 330 Unlawful, with rash voice, collectively Without distinction, give men exemplary (Heaven's glowing constellations, to the mass Of men conjoined by seed alone or blood), The rugged bondman's [1530] name; or that one think 335 That he may speak in servile style about A People who the mandates followèd Of the Lord's Law. No: but we mean the troop Of sinners, empty, mindless, who have placed God's promises in a mistrustful heart; 340 Men vanquisht by the miserable sweet Of present life: that troop would have been bound Capital slavery to undergo, By their own fault, if sin's cause shall impose Law's yoke upon the mass. For to serve God, 345 And be whole-heartedly intent thereon, Untainted faith, and freedom, is thereto Prepared spontaneous. The just fathers, then, And holy stainless prophets, many, sang The future advent of the Lord; and they 350 Faithfully testify what Heaven bids To men profane: with them the giants, [1531] men With Christ's own glory satiated, made The consorts of His virtue, filling up The hallowed words, have stablished our faith; 355 By facts predictions proving. Of these men Disciples who succeeded them throughout The orb, men wholly filled with virtue's breath, And our own masters, have assigned to us Honours conjoined with works. Of whom the first 360 Whom Peter bade to take his place and sit Upon this chair in mightiest Rome where he Himself had sat, [1532] was Linus, great, elect, And by the mass approved. And after him Cletus himself the fold's flock undertook; 365 As his successor Anacletus was By lot located: Clement follows him; Well known was he to apostolic men: [1533] Next Evaristus ruled without a crime The law. [1534] To Sixtus Sextus Alexander 370 Commends the fold: who, after he had filled His lustral times up, to Telesphorus Hands it in order: excellent was he, And martyr faithful. After him succeeds A comrade in the law, [1535] and master sure: 375 When lo! the comrade of your wickedness, Its author and forerunner--Cerdo hight-- Arrived at Rome, smarting with recent wounds: Detected, for that he was scattering Voices and words of venom stealthily: 380 For which cause, driven from the band, he bore This sacrilegious brood, the dragon's breath Engendering it. Blooming in piety United stood the Church of Rome, compact By Peter: whose successor, too, himself, 385 And now in the ninth place, Hyginus was, The burden undertaking of his chair. After him followed Pius--Hermas his Own brother [1536] was; angelic "Pastor" he, Because he spake the words delivered him: [1537] 390 And Anicetus [1538] the allotted post In pious order undertook. 'Neath whom Marcion here coming, the new Pontic pest, (The secret daring deed in his own heart Not yet disclosed,) went, speaking commonly, 395 In all directions, in his perfidy, With lurking art. But after he began His deadly arrows to produce, cast off Deservedly (as author of a crime So savage), reprobated by the saints, 400 He burst, a wondrous monster! on our view. __________________________________________________________________ [1461] Isa. liv. 1; Gal. iv. 27. [1462] Gal. iv. 19-31. [1463] The Jewish people leaving Christ, "the fountain of living waters" (Jer. ii. 13; John vii. 37-39), is compared to Hagar leaving the well, which was, we may well believe, close to Abraham's tent. [1464] Et tepidis errans ardenti sidere potat. See Gen. xxi. 12-20. [1465] See Matt. xix. 27; Mark x. 28; Luke xviii. 28. [1466] See Matt. xxiii. 35. [1467] i.e., apparently the "giants;" see Gen. vi. 4; but there is no mention of them in Enoch's time (Migne). [1468] i.e., over the general sinfulness. [1469] I suggest "translatus" for "translatum" here. [1470] See Gen. vii. 1. [1471] Loosely; 120 years is the number in Gen. vi. 3. [1472] Gente. [1473] Speculo vultus. The two words seem to me to go together, and, unless the second be indeed redundant, to mean perhaps a small hand-mirror, which affords more facilities for minute examination of the face than a larger fixed one. [1474] "Sortis;" lit. "lot," here ="the line or family chosen by lot." Compare the similar derivation of "clergy." [1475] Lignum. [1476] I have ventured to substitute "Christo" for "Christi;" and thus, for "Cum Christi populo manifeste multa locutus," read, "Cum Christo (populo manifeste) multa locutus." The reference is to the fact, on which such special stress is laid, of the Lord's "speaking to Moses face to face, as a man speaketh with his friend." See especially Num. xii. 5-8, Deut. xxxiv. 9-12, with Deut. xviii. 17-19, Acts iii. 22, 23, vii. 37. [1477] The Latin in Oehler and Migne is thus: "Acceptam legem per paucos fudit in orbem;" and the reference seems to me to be to Ex. xxxii. 15-20, though the use of "orbem" for "ground" is perhaps strange; but "humum" would have been against the metre, if that argument be of any weight in the case of a writer so prolific of false quantities. Possibly the lines may mean that "he diffused through some few"--i.e., through the Jews, "few" as compared with the total inhabitants of the orb--"the Law which he had received;" but then the following line seems rather to favour the former view, because the tables of the Law--called briefly "the Law"--broken by Moses so soon after he had received them, were typical of the inefficacy of all Moses' own toils, which, after all, ended in disappointment, as he was forbidden, on account of a sin committed in the very last of the forty years, to lead the people into "the land," as he had fondly hoped to do. Only I suspect some error in "per paucos;" unless it be lawful to supply "dies," and take it to mean "received during but few days," i.e., "within few days," "only a few days before," and "accepted" or "kept" by the People "during but a few days." Would it be lawful to conjecture "perpaucis" as one word, with "ante diebus" to be understood? [1478] i.e., the sign of the cross. See Tertullian, adv. Marc., l. iii. c. xviii. sub. fin.; also adv. Jud., c. x. med. [1479] i.e., all the acts and the experiences of Moses. [1480] Moses. [1481] See Ex. xxiii. 20-23; and comp. adv. Marc., l. iii. c. xvi. [1482] Legitima, i.e., reverent of law. [1483] i.e., virtuous acts. [1484] Or, "valour." [1485] The Latin runs thus: "Acer in hostem. Non virtute sua tutelam acquirere genti." I have ventured to read "suæ," and connect it with "genti;" and thus have obtained what seems to me a probable sense. See Judg. viii. 22, 23. [1486] I read "firmandus" for "firmatus." [1487] Mundo. [1488] I have again ventured a correction, "coarescere" for "coalescere." It makes at least some sense out of an otherwise (to me) unintelligible passage, the "palm" being taken as the well-known symbol of bloom and triumph. So David in Ps. xcii. 12 (xci. 13 in LXX.), "The righteous shall flourish like the palm-tree." To "dry" here is, of course, neuter, and means to "wither." [1489] I have changed "eadem"--which must agree with "nocte," and hence give a false sense; for it was not, of course, on "the same night," but on the next, that this second sign was given--into "eodem," to agree with "liquore," which gives a true one, as the "moisture," of course, was the same,--dew, namely. [1490] Equite. It appears to be used loosely for "men of war" generally. [1491] Which is taken, from its form, as a sign of the cross; see below. [1492] Refers to the "when" in 99, above. [1493] Lychno. The "faces" are probably the wicks. [1494] "Scilicet hoc testamen erat virtutis imago." [1495] The text as it stands is, in Oehler:-- ..."Hic Baal Christi victoria signo Extemplo refugam devicit femina ligno;" which I would read:-- ..."Hunc Jael, Christi victoriæ signo, Extemplo," etc. [1496] For "hic" I would incline to read "huic." [1497] i.e., child. [1498] i.e., instead of. [1499] i.e., to his unshorn Nazarite locks. [1500] Viros ostendere Christos. [1501] See 1 Sam. xxviii. (in LXX. 1 Kings) 11-19. [1502] i.e., to whom, to David. [1503] "Ex utero:" a curious expression for a man; but so it is. [1504] i.e., emulous of David's virtues. [1505] Comp. especially 2 Chron. xxix.; xxx.; xxxi. [1506] Our author is quite correct in his order. A comparison of dates as given in the Scripture history shows us that his reforms preceded his war with Sennacherib. [1507] The "tactus" of the Latin is without sense, unless indeed it refer to his being twice "touched" by an angel. See 1 Kings (in LXX. 3 Kings) xix. 1-8. I have therefore substituted "raptus," there being no mention of the angel in the Latin. [1508] "Aras" should probably be "aram." [1509] See 2 Kings (in LXX. 4 Kings) i. 9-12. [1510] For "transgressas et avia fecit," I read "transgressus avia fecit," taking "transgressus" as a subst. [1511] Sortis. [1512] Sortem. [1513] Our author has somewhat mistaken Elisha's mission apparently; for as there is a significant difference in the meaning of their respective names, so there is in their works: Elijah's miracles being rather miracles of judgment, it has been remarked; Elisha's, of mercy. [1514] The reference is to a famine in Elisha's days, which--2 Kings (in LXX. 4 Kings) viii. i.--was to last seven years; whereas that for which Elijah prayed, as we learn in Jas. v. 17., lasted three and six months. But it is not said that Elisha prayed for that famine. [1515] We only read of one leprosy which Elisha cleansed--Naaman's. He inflicted leprosy on Gehazi, which was "to cleave to him and to his seed for ever." [1516] Prætestata viam vitæ atque probata per ipsam est. I suspect we should read "via," quantity being of no importance with our author, and take "prætestata" as passive: "The way of life was testified before, and proved, through him." [1517] This seems to be the meaning, and the reference will then be to Jer. xxxiv. 8-22 (in LXX. xli. 8-22); but the punctuation both in Oehler and Migne makes nonsense, and I have therefore altered it. [1518] See the apocryphal "Susanna." [1519] For "servatisque palam cunctis in pace quievit," which the edd. give, I suggest "servatusque," etc., and take "palam" for governing "cunctis." [1520] Ignibus et multa consumpta volumina vatum. Multamust, apparently, be an error for some word signifying "mould" or the like; unless, with the disregard of construction and quantity observable in this author, it be an acc. pl. to agree with volumina, so that we must take "omnia multa volumina" together, which would alter the whole construction of the context. [1521] Ablutor. [1522] Ablutor. [1523] Juventus. [1524] Mundo. [1525] Salutem =Christum. So Simeon, "Mine eyes have seen Thy salvation," where the Greek word should be noted and compared with its usage in the LXX., especially in the Psalms. See Luke ii. 30. [1526] Comp. 1 John i. 1, 2. [1527] See 2 Cor. xii. 1 sqq. [1528] The common reading is, "Atque suæ famulæ portavit spreta dolorem," for which Oehler reads "portarit;" but I incline rather to suggest that "portavit" be retained, but that the "atque" be changed into "aeque," thus: "Aeque suæ famulæ portavit spreta dolorem;" i.e., Since, like Sarah, the once barren Christian church-mother hath had children, equally, like Sarah, hath she had to bear scorn and spleen at her handmaid's--the Jewish church-mother's--hands. [1529] Dolorem. [1530] i.e., Ishmael's. [1531] "Immanes," if it be the true reading. [1532] This is the way Oehler's punctuation reads. Migne's reads as follows:-- ..."Of whom the first Whom mightiest Rome bade take his place and sit Upon the chair where Peter's self had sat," etc. [1533] "Is apostolicis bene notus." This may mean, (a) as in our text; (b) by his apostolically-minded writings--writings like an apostle's; or (c) by the apostolic writings, i.e., by the mention made of him, supposing him to be the same, in Phil. iv. 3. [1534] Legem. [1535] Legis. [1536] Germine frater. [1537] An allusion to the well-known Pastor or Shepherd of Hermas. [1538] Our author makes the name Anicetus. Rig. (as quoted by Oehler) observes that a comparison of the list of bishops of Rome here given with that given by Tertullian in de Præscr., c. xxxii., seems to show that this metrical piece cannot be his. __________________________________________________________________ Book IV.--Of Marcion's Antitheses. [1539] What the Inviolable Power bids The youthful people, [1540] which, rich, free, and heir, Possesses an eternal hope of praise (By right assigned) is this: that with great zeal 5 Burning, armed with the love of peace--yet not As teachers (Christ alone doth all things teach [1541] ), But as Christ's household--servants--o'er the earth They should conduct a massive war; [1542] should raze The wicked's lofty towers, savage walls, 10 And threats which 'gainst the holy people's bands Rise, and dissolve such empty sounds in air. Wherefore we, justly speaking emulous words, [1543] Out of his [1544] own words even strive to express The meaning of salvation's records, [1545] which 15 Large grace hath poured profusely; and to ope To the saints' eyes the Bandit's [1546] covert plague: Lest any untrained, daring, ignorant, Fall therein unawares, and (being caught) Forfeit celestial gifts. God, then, is One 20 To mortals all and everywhere; a Realm Eternal, Origin of light profound; Life's Fount; a Draught fraught [1547] with all wisdom. He Produced the orb whose bosom all things girds; Him not a region, not a place, includes as 25 In circuit: matter none perennial is, [1548] So as to be self-made, or to have been Ever, created by no Maker: heaven's, Earth's, sea's, and the abyss's [1549] Settler [1550] is The Spirit; air's Divider, Builder, Author, 30 Sole God perpetual, Power immense, is He. [1551] Him had the Law the People [1552] shown to be One God, [1553] whose mighty voice to Moses spake Upon the mount. Him this His Virtue, too, His Wisdom, Glory, Word, and Son, this Light 35 Begotten from the Light immense, [1554] proclaims Through the seers' voices, to be One: and Paul, [1555] Taking the theme in order up, thus too Himself delivers; "Father there is One [1556] Through whom were all things made: Christ One, through whom 40 God all things made;" [1557] to whom he plainly owns That every knee doth bow itself; [1558] of whom Is every fatherhood [1559] in heaven and earth Called: who is zealous with the highest love Of parent-care His people-ward; and wills 45 All flesh to live in holy wise, and wills His people to appear before Him pure Without a crime. With such zeal, by a law [1560] Guards He our safety; warns us loyal be; Chastens; is instant. So, too, has the same 50 Apostle (when Galatian brethren Chiding)--Paul--written that such zeal hath he. [1561] The fathers'sins God freely rendered, then, Slaying in whelming deluge utterly Parents alike with progeny, and e'en 55 Grandchildren in "fourth generation" [1562] now Descended from the parent-stock, when He Has then for nearly these nine hundred years Assisted them. Hard does the judgment seem? The sentence savage? And in Sodom, too, 60 That the still guiltless little one unarmed And tender should lose life: for what had e'er The infant sinned? What cruel thou mayst think, Is parent-care's true duty. Lest misdeed Should further grow, crime's authors He did quench, 65 And sinful parents' brood. But, with his sires, The harmless infant pays not penalties Perpetual, ignorant and not advanced In crime: but lest he partner should become Of adult age's guilt, death immature 70 Undid spontaneous future ills. Why, then, Bids God libation to be poured to Him With blood of sheep? and takes so stringent means By Law, that, in the People, none transgress Erringly, threatening them with instant death 75 By stoning? and why reprobates, again, These gifts of theirs, and says they are to Him Unwelcome, while He chides a People prest With swarm of sin? [1563] Does He, the truthful, bid, And He, the just, at the same time repel? 80 The causes if thou seekst, cease to be moved Erringly: for faith's cause is weightier Than fancied reason. [1564] Through a mirror [1565] --shade Of fulgent light!--behold what the calf's blood, The heifer's ashes, and each goat, do mean: 85 The one dismissed goes off, the other falls A victim at the temple. With calf's blood With water mixt the seer [1566] (thus from on high Bidden) besprinkled People, vessels all, Priests, and the written volumes of the Law. 90 See here not their true hope, nor yet a mere Semblance devoid of virtue: [1567] but behold In the calf's type Christ destined bodily To suffer; who upon His shoulders bare The plough-beam's hard yokes, [1568] and with fortitude 95 Brake His own heart with the steel share, and poured Into the furrows water of His own Life's blood. For these "temple-vessels" do Denote our bodies: God's true temple [1569] He, Not dedicated erst; for to Himself 100 He by His blood associated men, And willed them be His body's priests, Himself The Supreme Father's perfect Priest by right. Hearing, sight, step inert, He cleansed; and, for a "book," [1570] Sprinkled, by speaking [1571] words of presage, those 105 His witnesses: demonstrating the Law Bound by His holy blood. This cause withal Our victim through "the heifer" manifests From whose blood taking for the People's sake Piacular drops, them the first Levite [1572] bare 110 Within the veil; and, by God's bidding, burned Her corse without the camp's gates; with whose ash He cleansed lapsed bodies. Thus our Lord (who us By His own death redeemed), without the camp [1573] Willingly suffering the violence 115 Of an iniquitous People, did fulfil The Law, by facts predictions proving; [1574] who A people of contamination full Doth truly cleanse, conceding all things, as The body's Author rich; within heaven's veil 120 Gone with the blood which--One for many's deaths-- He hath outpoured. A holy victim, then, Is meet for a great priest; which worthily He, being perfect, may be proved to have, And offer. He a body hath: this is 125 For mortals a live victim; worthy this Of great price did He offer, One for all. The [1575] semblance of the "goats" teaches that they Are men exiled out of the "peoples twain" [1576] As barren; [1577] fruitless both; (of whom the Lord 130 Spake also, in the Gospel, telling how The kids are severed from the sheep, and stand On the left hand [1578] ): that some indeed there are Who for the Lord's Name's sake have suffered: thus That fruit has veiled their former barrenness: 135 And such, the prophet teaches, on the ground Of that their final merit worthy are Of the Lord's altar: others, cast away (As was th' iniquitous rich man, we read, By Lazarus [1579] ), are such as have remained 140 Exiled, persistent in their stubbornness. Now a veil, hanging in the midst, did both Dissever, [1580] and had into portions twain Divided the one shrine. [1581] The inner parts Were called "Holies of holies." Stationed there 145 An altar shone, noble with gold; and there, At the same time, the testaments and ark Of the Law's tablets; covered wholly o'er With lambs'skins [1582] dyed with heaven's hue; within Gold-clad; [1583] and all between of wood. Here are so 150 The tablets of the Law; here is the urn Replete with manna; here is Aaron's rod Which puts forth germens of the cross [1584] --unlike The cross itself, yet born of storax-tree [1585] --And over it--in uniformity 155 Fourfold--the cherubim their pinions spread, And the inviolable sanctities [1586] Covered obediently. [1587] Without the veil Part of the shrine stood open: facing it, Heavy with broad brass, did an altar stand; 160 And with two triple sets (on each side one) Of branches woven with the central stem, A lampstand, and as many [1588] lamps: The golden substance wholly filled with light The temple. [1589] Thus the temple's outer face, 165 Common and open, does the ritual Denote, then, of a people lingering Beneath the Law; amid whose [1590] gloom there shone The Holy Spirit's sevenfold unity Ever, the People sheltering. [1591] And thus 170 The Lampstand True and living Lamps do shine Persistently throughout the Law and Seers On men subdued in heart. And for a type Of earth, [1592] the altar--so tradition says-- Was made. Here constantly, in open space, 175 Before all eyes were visible of old The People's "works," [1593] which ever--"not without Blood" [1594] --it did offer, shedding out the gore Of lawless life. [1595] There, too, the Lord--Himself Made victim on behalf of all--denotes 180 The whole earth [1596] --altar in specific sense. Hence likewise that new covenant author, whom No language can describe, Disciple John, Testifies that beneath such altar he Saw souls which had for Christ's name suffered, 185 Praying the vengeance of the mighty God Upon their slaughter. [1597] There, [1598] meantime, is rest. In some unknown part there exists a spot Open, enjoying its own light; 'tis called "Abraham's bosom;" high above the glooms, [1599] 190 And far removed from fire, yet 'neath the earth. [1600] The brazen altar this is called, whereon (We have recorded) was a dusky veil. [1601] This veil divides both parts, and leaves the one Open, from the eternal one distinct 195 In worship and time's usage. To itself Tis not unfriendly, though of fainter love, By time and space divided, and yet linked By reason. 'Tis one house, though by a veil Parted it seems: and thus (when the veil burst, 200 On the Lord's passion) heavenly regions oped And holy vaults, [1602] and what was double erst Became one house perennial. Order due Traditionally has interpreted The inner temple of the people called 205 After Christ's Name, with worship heavenly, God's actual mandates following; (no "shade" Is herein bound, but persons real; [1603] ) complete By the arrival of the "perfect things." [1604] The ark beneath a type points out to us 210 Christ's venerable body, joined, through "wood," [1605] With sacred Spirit: the aërial [1606] skins Are flesh not born of seed, outstretcht on "wood;" [1607] At the same time, with golden semblance fused, [1608] Within, the glowing Spirit joined is 215 Thereto; that, with peace [1609] granted, flesh might bloom With Spirit mixt. Of the Lord's flesh, again, The urn, golden and full, a type doth bear. Itself denotes that the new covenant's Lord Is manna; in that He, true heavenly Bread, 220 Is, and hath by the Father been transfused [1610] Into that bread which He hath to His saints Assigned for a pledge: this Bread will He Give perfectly to them who (of good works The lovers ever) have the bonds of peace 225 Kept. And the double tablets of the law Written all over, these, at the same time, Signify that that Law was ever hid In Christ, who mandate old and new fulfilled, Ark of the Supreme Father as He is, 230 Through whom He, being rich, hath all things given. The storax-rod, too, nut's fruit bare itself; (The virgin's semblance this, who bare in blood A body:) on the "wood" [1611] conjoined 'twill lull Death's bitter, which within sweet fruit doth lurk, 235 By virtue of the Holy Spirit's grace: Just as Isaiah did predict "a rod" From Jesse's seed [1612] --Mary--from which a flower Issues into the orb. The altar bright with gold Denotes the heaven on high, whither ascend 240 Prayers holy, sent up without crime: the Lord This "altar" spake of, where if one doth gifts Offer, he must first reconciliate Peace with his brother: [1613] thus at length his prayers Can flame unto the stars. Christ, Victor sole 245 And foremost. [1614] Priest, thus offered incense born Not of a tree, but prayers. [1615] The cherubim [1616] Being, with twice two countenances, one, And are the one word through fourfold order led; [1617] The hoped comforts of life's mandate new, 250 Which in their plenitude Christ bare Himself Unto us from the Father. But the wings In number four times six, [1618] the heraldings Of the old world denote, witnessing things Which, we are taught, were after done. On these [1619] 255 The heavenly words fly through the orb: with these Christ's blood is likewise held context, so told Obscurely by the seers' presaging mouth. The number of the wings doth set a seal Upon the ancient volumes; teaching us 260 Those twenty-four have certainly enough Which sang the Lord's ways and the times of peace: These all, we see, with the new covenant Cohere. Thus also John; the Spirit thus To him reveals that in that number stand 265 The enthroned elders white [1620] and crowned, who (as With girding-rope) all things surround, before The Lord's throne, and upon the glassy sea Subigneous: and four living creatures, winged And full of eyes within and outwardly, 270 Do signify that hidden things are oped, And all things shut are at the same time seen, In the word's eye. The glassy flame-mixt sea Means that the laver's gifts, with Spirit fused Therein, upon believers are conferred. 275 Who could e'en tell what the Lord's parent-care Before His judgment-seat, before His bar, Prepared hath? that such as willing be His forum and His judgment for themselves To antedate, should 'scape! that who thus hastes 280 Might find abundant opportunity! Thus therefore Law and wondrous prophets sang; Thus all parts of the covenant old and new, Those sacred rights and pregnant utterances Of words, conjoined, do flourish. Thus withal, 285 Apostles' voices witness everywhere; Nor aught of old, in fine, but to the new Is joined. Thus err they, and thus facts retort Their sayings, who to false ways have declined; And from the Lord and God, eternal King, 290 Who such an orb produced, detract, and seek Some other deity 'neath feigned name, Bereft of minds, which (frenzied) they have lost; Willing to affirm that Christ a stranger is To the Law; nor is the world's [1621] Lord; nor doth will 295 Salvation of the flesh; nor was Himself The body's Maker, by the Father's power. [1622] Them must we flee, stopping (unasked) our ears; Lest with their speech they stain innoxious hearts. Let therefore us, whom so great grace [1623] of God 300 Hath penetrated, and the true celestial words Of the great Master-Teacher in good ways Have trained, and given us right monuments; [1624] Pay honour ever to the Lord, and sing Endlessly, joying in pure faith, and sure 305 Salvation. Born of the true God, with bread Perennial are we nourished, and hope With our whole heart after eternal life. __________________________________________________________________ [1539] The state of the text in some parts of this book is frightful. It has been almost hopeless to extract any sense whatever out of the Latin in many passages--indeed, the renderings are in these cases little better than guess-work--and the confusion of images, ideas, and quotations is extraordinary. [1540] See the preceding book. [1541] I have changed the unintelligible "daret" of the edd. into "docet." The reference seems to be to Matt. xxiii. 8; Jas. iii. 1; 1 Pet. v. 2, 3. [1542] Molem belli deducere terræ. [1543] Æmulamenta. Migne seems to think the word refers to Marcion's "Antitheses." [1544] i.e., apparently Marcion's. [1545] Monumenta. [1546] See the opening of the preceding book. [1547] "Conditus;" i.e., probably (in violation of quantity) the past part. of "condio" = flavoured, seasoned. [1548] I have altered the punctuation here. [1549] Inferni. [1550] Locator. [1551] These lines are capable, according to their punctuation, of various renderings, which for brevity's sake I must be content to omit. [1552] i.e., the People of Israel. See the de Idol., p. 148, c. v. note 1. [1553] See Deut. vi. 3, 4, quoted in Mark xii. 29, 30. [1554] This savours of the Nicene Creed. [1555] Migne's pointing is followed, in preference to Oehler's. [1556] "Unum hunc esse Patrem;" i.e., "that this One (God) is the Father." But I rather incline to read, "unumque esse;" or we may render, "This One is the Sire." [1557] See 1 Cor. viii. 5, 6 (but notice the prepositions in the Greek; our author is not accurate in rendering them); Eph. iv. 4, 5, 6. [1558] Ad quem se curvare genu plane omne fatetur. The reference is to Phil. ii. 10; but our author is careless in using the present tense, "se curvare." [1559] The reference is to Eph. iii. 14, 15; but here again our author seems in error, as he refers the words to Christ, whereas the meaning of the apostle appears clearly to refer them tothe Father. [1560] Legitimos. See book iv. 91. [1561] See Gal. iii. 20. But here, again, "Galatas" seems rather like an error; for in speaking to the Corinthians St. Paul uses an expression more like our author's: see 2 Cor. xi. 2. The Latin, too, is faulty: "Talem se Paulus zelum se scripsit habere," where, perhaps, for the first "se" we should read "sic." [1562] Comp. Ex. xx. 5; Deut. v. 9. [1563] See Isa. i. 10-15; Jer. vi. 20. [1564] Causa etenim fidei rationis imagine major. [1565] Comp. 1 Cor. xiii. 12; Heb. x. 1. [1566] Moses. See Heb. ix. 19-22, and the references there. [1567] Comp. Heb. ix. 13. [1568] Alluding probably to our Lord's bearing of the cross-beam of His cross--the beam being the "yokes," and the upright stem of the cross the "plough-beam"--on His shoulders.--See John xix. 17. [1569] Templum. Comp. John ii. 19-22; Col. ii. 9. [1570] Libro. The reference is to the preceding lines, especially 89, and Heb. ix. 19, auto to biblion. The use of "libro" is curious, as it seems to be used partly as if it would be equivalent to pro libro, "in the place of a book," partly in a more truly datival sense, "to serve the purposes of a book;" and our "for" is capable of the two senses. [1571] For this comparison of "speaking" to "sprinkling," comp. Deut. xxxii. 2, "My doctrine shall drop as the rain; my speech shall distil as the dew," etc.; Job xxix. 22, "My speech dropped upon them;" with Eph. v. 26, and with our Lord's significant action (recorded in the passage here alluded to, John xx. 22) of "breathing on" (enephusesen) His disciples. Comp., too, for the "witnesses" and "words of presage," Luke xxiv. 48, 49; Acts i. 6-8. [1572] i.e., the chief of the Levites, the high priest. [1573] Comp. Heb. xiii. 12, 13; John xix. 19, 20. [1574] Comp. the preceding book, 355. [1575] The passage which follows is almost unintelligible. The sense which I have offered in my text is so offered with great diffidence, as I am far from certain of having hit the meaning; indeed, the state of the text is such, that any meaning must be a matter of some uncertainty. [1576] i.e., perhaps the Jewish and Christian peoples. Comp. adv. Jud., c. 1. [1577] i.e., "barren" of faith and good works. The "goats" being but "kids" (see Lev. xvi. 8), would, of course, be barren. "Exiled" seems to mean "excommunicated." But the comparison of the sacrificed goat to a penitent, and of the scapegoat to an impenitent, excommunicate, is extravagant. Yet I see no other sense. [1578] See Matt. xxv. 31-33. [1579] i.e., Lazarus was not allowed to help him. In that sense he may be said to have been "cast away;" but it is Abraham, not Lazarus, who pronounces his doom. See Luke xvi. 19-31. [1580] i.e., in that the blood of the one was brought within the veil; the other was not. [1581] Ædem. [1582] The meaning seems to be, that the ark, when it had to be removed from place to place, had (as we learn from Num. iv. 5) to be covered with "the second veil" (as it is called in Heb. ix. 3), which was "of blue," etc. But that this veil was made "of lambs' skins" does not appear; on the contrary, it was made of "linen." The outer veil, indeed (not the outmost, which was of "badgers' skins," according to the Eng. ver.; but of "huakinthina dermata"--of what material is not said--according to the LXX.), was made "of rams' skins;" but then they were "dyed red" (heruthrodanomena, LXX.), not "blue." So there is some confusion in our author. [1583] The ark was overlaid with gold without as well as within. (See Ex. xxv. 10, 11; xxxvii. 1, 2; and this is referred to in Heb. ix. 3, 4--kiboton...perikekalummenen--where our Eng. ver. rendering is defective, and in the context as well.) This, however, may be said to be implied in the following words: "and all between," i.e., between the layers above and beneath, "of wood." [1584] Migne supposes some error in these words. Certainly the sense is dark enough; but see lower down. [1585] It yielded "almonds," according to the Eng. ver. (Num. xvii. 8). But see the LXX. [1586] Sagmina. But the word is a very strange one to use indeed. See the Latin Lexicons, s.v. [1587] It might be questionable whether "jussa" refers to "cherubim" or to "sagmina." [1588] i.e., twice three + the central one = 7. [1589] Our author persists in calling the tabernacle temple. [1590] i.e., the Law's. [1591] "Tegebat," i.e., with the "fiery-cloudy pillar," unless it be an error for "regebat," which still might apply to the pillar. [1592] Terræ. [1593] "Operæ," i.e., sacrifices. The Latin is a hopeless jumble of words without grammatical sequence, and any rendering is mere guesswork. [1594] Heb. ix. 7. [1595] i.e., of animals which, as irrational, were "without the Law." [1596] Terram. [1597] Rev. vi. 9, 10. [1598] i.e., beneath the altar. See the 11th verse ib. [1599] Or possibly, "deeper than the glooms:" "altior a tenebris." [1600] Terra. [1601] See 141, 142, above. [1602] Cælataque sancta. We might conjecture "celataque sancta," ="and the sanctuaries formerly hidden." [1603] This sense appears intelligible, as the writer's aim seems to be to distinguish between the "actual" commands of God, i.e., the spiritual, essential ones, which the spiritual people "follow," and which "bind"--not the ceremonial observance of a "shadow of the future blessings" (see Heb. x. 1), but "real persons," i.e., living souls. But, as Migne has said, the passage is probably faulty and mutilated. [1604] Comp. Heb. vii. 19; x. 1; xi. 11, 12. [1605] "Lignum:" here probably ="the flesh," which He took from Mary; the "rod" (according to our author) which Isaiah had foretold. [1606] Aërial, i.e., as he said above, "dyed with heaven's hue." [1607] "Ligno," i.e., "the cross," represented by the "wood" of which the tabernacle's boards, on which the coverings were stretched (but comp. 147-8, above), were made. [1608] As the flame of the lamps appeared to grow out of and be fused with the "golden semblance" or "form" of the lampstand or candlestick. [1609] Of which the olive--of which the pure oil for the lamps was to be made: Ex. xxvii. 20; Lev. xxiv. 2--is a type. "Peace" is granted to "the flesh" through Christ's work and death in flesh. [1610] Traditus. [1611] In ligno. The passage is again in an almost desperate state. [1612] Isa. xi. 1, 2. [1613] Matt. v. 23, 24. [1614] Primus. [1615] See Rev. viii. 3, 4. [1616] Here ensues a confused medley of all the cherubic figures of Moses, Ezekiel, and St. John. [1617] i.e., by the four evangelists. [1618] The cherubim, (or, "seraphim" rather,) of Isa. vi. have each six wings. Ezekiel mentions four cherubim, or "living creatures." St. John likewise mentions four "living creatures." Our author, combining the passages, and thrusting them into the subject of the Mosaic cherubim, multiplies the six (wings) by the four (cherubs), and so attains his end--the desired number "twenty-four"--to represent the books of the Old Testament, which (by combining certain books) may be reckoned to be twenty-four in number. [1619] These wings. [1620] There is again some great confusion in the text. The elders could not "stand enthroned:" nor do they stand "over," but "around" God's throne; so that the "insuper solio" could not apply to that. [1621] Mundi. [1622] Virtute. [1623] Honestas. [1624] Or, "records:" "monumenta," i.e., the written word, according to the canon. __________________________________________________________________ Book V.--General Reply to Sundry of Marcion's Heresies. [1625] The first Book did the enemy's words recall In order, which the senseless renegade Composed and put forth lawlessly; hence, too, Touched briefly flesh's hope, Christ's victory, 5 And false ways' speciousness. The next doth teach The Law's conjoined mysteries, and what In the new covenant the one God hath Delivered. The third shows the race, create From freeborn mother, to be ministers 10 Sacred to seers and patriarchs; [1626] whom Thou, O Christ, in number twice six out of all, [1627] Chosest; and, with their names, the lustral [1628] times Of our own elders noted, (times preserved On record,) showing in whose days appeared 15 The author [1629] of this wickedness, unknown, Lawless, and roaming, cast forth [1630] with his brood. The fourth, too, the piacular rites recalls Of the old Law themselves, and shows them types In which the Victim True appeared, by saints 20 Expected long since, with the holy Seed. This fifth doth many twists and knots untie, Rolls wholly into sight what ills soe'er Were lurking; drawing arguments, but not Without attesting prophet. And although 25 With strong arms fortified we vanquish foes, Yet hath the serpent mingled so at once All things polluted, impious, unallowed, Commaculate,--the blind's path without light! A voice contaminant!--that, all the while 30 We are contending the world's Maker is Himself sole God, who also spake by voice Of seers, and proving that there is none else Unknown; and, while pursuing Him with praise, Who is by various endearment [1631] known, 35 Are blaming--among other fallacies-- The Unknown's tardy times: our subject's fault Will scarce keep pure our tongue. Yet, for all that, Guile's many hidden venoms us enforce (Although with double risk [1632] ) to ope our words. 40 Who, then, the God whom ye say is the true, Unknown to peoples, alien, in a word, To all the world? [1633] Him whom none knew before? Came he from high? If 'tis his own [1634] he seeks, Why seek so late? If not his own, why rob 45 Bandit-like? and why ply with words unknown So oft throughout Law's rein a People still Lingering 'neath the Law? If, too, he comes To pity and to succour all combined, And to re-elevate men vanquisht quite 50 By death's funereal weight, and to release Spirit from flesh's bond obscene, whereby The inner man (iniquitously dwarfed) Is held in check; why, then, so late appear His ever-kindness, duteous vigilance? 55 How comes it that he ne'er at all before Offered himself to any, but let slip Poor souls in numbers? [1635] and then with his mouth Seeks to regain another's subjects: ne'er Expected; not known; sent into the orb. 60 Seeking the "ewe" he had not lost before, The Shepherd ought [1636] to have disrobed himself Of flesh, as if his victor-self withal Had ever been a spirit, and as such [1637] Willed to rescue all expelled souls, 65 Without a body, everywhere, and leave The spoiled flesh to earth; wholly to fill The world [1638] on one day equally with corpses To leave the orb void; and to raise the souls To heaven. Then would human progeny 70 At once have ceased to be born; nor had Thereafter any scion of your [1639] kith Been born, or spread a new pest [1640] o'er the orb. Or (since at that time [1641] none of all these things Is shown to have been done) he should have set 75 A bound to future race; with solid heart Nuptial embraces would he, in that case Have sated quite; [1642] made men grow torpid, reft Of fruitful seed; made irksome intercourse With female sex; and closed up inwardly 80 The flesh's organs genital: our mind Had had no will, no potent faculty Our body: after this the "inner man" Could withal, joined with blood, [1643] have been infused And cleaved to flesh, and would have ever been 85 Perishing. Ever perishes the "ewe:" And is there then no power of saving her? Since man is ever being born beneath Death's doom, what is the Shepherd's work, if thus The "ewe" is stated [1644] to be found? Unsought 90 In that case, but not rescued, she is proved. But now choice is allowed of entering Wedlock, as hath been ever; and that choice Sure progeny hath yoked: nations are born And folk scarce numerable, at whose birth 95 Their souls by living bodies are received; Nor was it meet that Paul (though, for the time, He did exhort some few, discerning well The many pressures of a straitened time) To counsel men in like case to abide 100 As he himself: [1645] for elsewhere he has bidden The tender ages marry, nor defraud Each other, but their compact's dues discharge. But say, whose suasion hath, with fraud astute, Made you "abide," and in divided love 105 Of offspring live secure, and commit crime Adulterous, and lose your life? and, though 'Tis perishing, belie (by verbal name) That fact. For which cause all the so sweet sounds Of his voice pours he forth, that "you must do, 110 Undaunted, whatsoever pleases you;" Outwardly chaste, stealthily stained with crime! Of honourable wedlock, by this plea, [1646] He hath deprived you. But why more? 'Tis well (Forsooth) to be disjoined! for the world, too, 115 Expedient 'tis! lest any of your seed Be born! Then will death's organs [1647] cease at length! The while you hope salvation to retain, Your "total man" quite loses part of man, With mind profane: but neither is man said 120 To be sole spirit, nor the flesh is called "The old man;" nor unfriendly are the flesh And spirit, the true man combined in one, The inner, and he whom you call "old foe;" [1648] Nor are they seen to have each his own set 125 Of senses. One is ruled; the other rules, Groans, joys, grieves, loves; himself [1649] to his own flesh Most dear, too; through which [1650] his humanity Is visible, with which commixt he is Held ever: to its wounds he care applies; 130 And pours forth tears; and nutriments of food Takes, through its limbs, often and eagerly: This hopes he to have ever with himself Immortal; o'er its fracture doth he groan; And grieves to quit it limb by limb: fixt time 135 Death lords it o'er the unhappy flesh; that so From light dust it may be renewed, and death Unfriendly fail at length, when flesh, released, Rises again. This will that victory be Supreme and long expected, wrought by Him, 140 The aye-to-be-revered, who did become True man; and by His Father's virtue won: Who man's redeemed limbs unto the heavens Hath raised, [1651] and richly opened access up Thither in hope, first to His nation; then 145 To those among all tongues in whom His work Is ever doing: Minister imbued With His Sire's parent-care, seen by the eye Of the Illimitable, He performed, By suffering, His missions. [1652] What say now 150 The impious voices? what th' abandoned crew? If He Himself, God the Creator's self, Gave not the Law, [1653] He who from Egypt's vale [1654] Paved in the waves a path, and freely gave The seats which He had said of old, why comes 155 He in that very People and that land Aforesaid? and why rather sought He not Some other [1655] peoples or some rival [1656] realms? Why, further, did He teach that, through the seers, (With Name foretold in full, yet not His own,) 160 He had been often sung of? Whence, again, Could He have issued baptism's kindly gifts, Promised by some one else, as His own works? These gifts men who God's mandates had transgressed, And hence were found polluted, longed for, 165 And begged a pardoning rescue from fierce death. Expected long, they [1657] came: but that to those Who recognised them when erst heard, and now Have recognised them, when in due time found, Christ's true hand is to give them, this, with voice 170 Paternal, the Creator-Sire Himself Warns ever from eternity, and claims; And thus the work of virtue which He framed, And still frames, arms, and fosters, and doth now Victorious look down on and reclothe 175 With His own light, should with perennial praise Abide. [1658] What [1659] hath the Living Power done To make men recognise what God can give And man can suffer, and thus live? [1660] But since Neither predictions earlier nor facts 180 The latest can suede senseless frantic [1661] men That God became a man, and (after He Had suffered and been buried) rose; that they May credit those so many witnesses Harmonious, [1662] who of old did cry aloud 185 With heavenly word, let them both [1663] learn to trust At least terrestrial reason. When the Lord Christ came to be, as flesh, born into the orb In time of king Augustus' reign at Rome, First, by decree, the nations numbered are 190 By census everywhere: this measure, then, This same king chanced to pass, because the Will Supreme, in whose high reigning hand doth lie The king's heart, had impelled him: [1664] he was first To do it, and the enrolment was reduced 195 To orderly arrangement. Joseph then Likewise, with his but just delivered wife Mary, [1665] with her celestial Son alike, Themselves withal are numbered. Let, then, such As trust to instruments of human skill, 200 Who may (approving of applying them As attestators of the holy word) Inquire into this census, if it be But found so as we say, then afterwards Repent they and seek pardon while time still 205 Is had [1666] The Jews, who own [1667] to having wrought A grave crime, while in our disparagement They glow, and do resist us, neither call Christ's family unknown, nor can [1668] affirm They hanged a man, who spake truth, on a tree: [1669] 210 Ignorant that the Lord's flesh which they bound [1670] Was not seed-gendered. But, while partially They keep a reticence, so partially They triumph; for they strive to represent God to the peoples commonly as man. 215 Behold the error which o'ercomes you both! [1671] This error will our cause assist, the while, We prove to you those things which certain are. They do deny Him God; you falsely call Him man, a body bodiless! and ah! 220 A various insanity of mind Sinks you; which him who hath presumed to hint You both do, sinking, sprinkle: [1672] for His deeds Will then approve Him man alike and God Commingled, and the world [1673] will furnish signs 225 No few. While then the Son Himself of God Is seeking to regain the flesh's limbs, [1674] Already robed as King, He doth sustain Blows from rude palms; with spitting covered is His face; a thorn-inwoven crown His head 230 Pierces all round; and to the tree [1675] Himself Is fixed; wine drugged with myrrh, [1676] is drunk, and gall [1677] Is mixt with vinegar; parted His robe, [1678] And in it [1679] lots are cast; what for himself Each one hath seized he keeps; in murky gloom, 235 As God from fleshly body silently Outbreathes His soul, in darkness trembling day Took refuge with the sun; twice dawned one day; Its centre black night covered: from their base Mounts move in circle, wholly moved was earth, 240 Saints' sepulchres stood ope, and all things joined In fear to see His passion whom they knew! His lifeless side a soldier with bare spear Pierces, and forth flows blood, nor water less Thence followed. These facts they [1680] agree to hide, 245 And are unwilling the misdeed to own, Willing to blink the crime. Can spirit, then, Without a body wear a robe? or is't Susceptible of penalty? the wound Of violence does it bear? or die? or rise? 250 Is blood thence poured? from what flesh. since ye say He had none? or else, rather, feigned He? if 'Tis safe for you to say so; though you do (Headlong) so say, by passing over more In silence. Is not, then, faith manifest? 255 And are not all things fixed? The day before He then [1681] should suffer, keeping Passover, And handing down a memorable rite [1682] To His disciples, taking bread alike And the vine's juice, "My body, and My blood 260 Which is poured [1683] for you, this is," did He say; And bade it ever afterward be done. Of what created elements were made, Think ye, the bread and wine which were (He said) His body with its blood? and what must be 265 Confessed? Proved He not Himself the world's [1684] Maker, through deeds? and that He bore at once A body formed from flesh and blood? This God This true Man, too, the Father's Virtue 'neath An Image, [1685] with the Father ever was, 270 United both in glory and in age; [1686] Because alone He ministers the words Of the All-Holder; whom He [1687] upon earth Accepts; [1688] through whom He all things did create: God's Son, God's dearest Minister, is He! 275 Hence hath He generation, hence Name too, Hence, finally, a kingdom; Lord from Lord; Stream from perennial Fount! He, He it was Who to the holy fathers (whosoe'er Among them doth profess to have "seen God" [1689] )-- 280 God is our witness--since the origin Of this our world, [1690] appearing, opened up The Father's words of promise and of charge From heaven high: He led the People out; Smote through th'iniquitous nation; was Himself 285 The column both of light and of cloud's shade; And dried the sea; and bids the People go Right through the waves, the foe therein involved And covered with the flood and surge: a way Through deserts made He for the followers 290 Of His high biddings; sent down bread in showers [1691] From heaven for the People; brake the rock; Bedewed with wave the thirsty; [1692] and from God The mandate of the Law to Moses spake With thunder, trumpet-sound, and flamey column 295 Terrible to the sight, while men's hearts shook. After twice twenty years, with months complete, Jordan was parted; a way oped; the wave Stood in a mass; and the tribes shared the land, Their fathers' promised boons! The Father's word, 300 Speaking Himself by prophets' mouth, that He [1693] Would come to earth and be a man, He did Predict; Christ manifestly to the earth Foretelling. Then, expected for our aid, Life's only Hope, the Cleanser of our flesh, [1694] 305 Death's Router, from th' Almighty Sire's empire At length He came, and with our human limbs He clothed Him. Adam--virgin--dragon--tree, [1695] The cause of ruin, and the way whereby Rash death us all had vanquisht! by the same 310 Our Shepherd treading, seeking to regain His sheep--with angel--virgin--His own flesh-- And the "tree's" remedy; [1696] whence vanquisht man And doomed to perish was aye wont to go To meet his vanquisht peers; hence, interposed, 315 One in all captives' room, He did sustain In body the unfriendly penalty With patience; by His own death spoiling death; Becomes salvation's cause; and, having paid Throughly our debts by throughly suffering 320 On earth, in holy body, everything, Seeks the infern! here souls, bound for their crime, Which shut up all together by Law's weight, Without a guard, [1697] were asking for the boons Promised of old, hoped for, and tardy, He 325 To the saints'rest admitted, and, with light, Brought back. For on the third day mounting up, [1698] A victor, with His body by His Sire's Virtue immense, (salvation's pathway made,) And bearing God and man is form create, 330 He clomb the heavens, leading back with Him Captivity's first-fruits (a welcome gift And a dear figure [1699] to the Lord), and took His seat beside light's Father, and resumed The virtue and the glory of which, while 335 He was engaged in vanquishing the foe He had been stripped; [1700] conjoined with Spirit; bound With flesh, on our part. Him, Lord, Christ, King, God, Judgment and kingdom given to His hand, The father is to send unto the orb. ------------------------ __________________________________________________________________ [1625] I make no apology for the ruggedness of the versification and the obscurity of the sense in this book, further than to say that the state of the Latin text is such as to render it almost impossible to find any sense at all in many places, while the grammar and metre are not reducible to any known laws. It is about the hardest and most uninteresting book of the five. [1626] Or, "consecrated by seers and patriarchs." [1627] i.e., all the number of Thy disciples. [1628] Tempora lustri, i.e., apparently the times during which these "elders" (i.e., the bishops, of whom a list is given at the end of book iii.) held office. "Lustrum" is used of other periods than it strictly implies, and this seems to give some sense to this difficult passage. [1629] i.e., Marcion. [1630] i.e., excommunicated. [1631] Complexu vario. [1632] Ancipiti quamquam cum crimine. The last word seems almost ="discrimine;" just as our author uses "cerno" ="discerno." [1633] Mundo. [1634] Cf. John i. 11, and see the Greek. [1635] Whether this be the sense I know not. The passage is a mass of confusion. [1636] i.e., according to Marcion's view. [1637] i.e., as spirits, like himself. [1638] Mundum. [1639] i.e., Marcionite. [1640] See book ii. 3. [1641] i.e., apparently on the day of Christ's resurrection. [1642] Replesset, i.e., replevisset. If this be the right reading, the meaning would seem to be, "would have taken away all further desire for" them, as satiety or repletion takes away all appetite for food. One is almost inclined to hazard the suggestion "represset," i.e., repressisset, "he would have repressed," but that such a contraction would be irregular. Yet, with an author who takes such liberties as the present one, perhaps that might not be a decisive objection. [1643] "Junctus," for the edd.'s "junctis," which, if retained, will mean "in the case of beings still joined with (or to) blood." [1644] "Docetur," for the edd.'s "docentur." The sense seems to be, if there be any, exceedingly obscure; but for the idea of a half-salvation--the salvation of the "inner man" without the outer--being no salvation at all, and unworthy of "the Good Shepherd" and His work, we may compare the very difficult passage in the de Pudic., c. xiii. ad fin. [1645] This sense, which I deduce from a transposition of one line and the supplying of the words "he did exhort," which are not expressed, but seem necessary, in the original, agrees well with 1 Cor. vii., which is plainly the passage referred to. [1646] "Causa;" or perhaps "means." It is, of course, the French "chose." [1647] i.e., you and your like, through whom sin, and in consequence death, is disseminated. [1648] Here, again, for the sake of the sense, I have transposed a line. [1649] i.e., "the other," the "inner man," or spirit. [1650] i.e., through flesh. [1651] i.e., in His own person. [1652] I hope I have succeeded in giving some intelligible sense; but the passage as it stands in the Latin is nearly hopeless. [1653] I read "legem" for "leges." [1654] I read "valle" for "calle." [1655] Alios. [1656] Altera. [1657] i.e., "the gifts of baptism." [1658] This seems to give sense to a very obscure passage, in which I have been guided more by Migne's pointing than by Oehler's. [1659] I read here "quid" for "quod." [1660] i.e., to make men live by recognising that. Comp. the Psalmist's prayer: "Give me understanding and I shall live" (Ps. cxix. 144; in LXX., Ps. cxviii. 144). [1661] The "furentes" of Pam. and Rig. is preferred to Oehler's "ferentes." [1662] "Complexis," lit. "embracing." [1663] i.e., both Jews and Gentile heretics, the "senseless frantic men" just referred to probably: or possibly the "ambo" may mean "both sects," viz., the Marcionites and Manichees, against whom the writer whom Oehler supposes to be the probable author of these "Five Books," Victorinus, a rhetorician of Marseilles, directed his efforts. But it may again be the acc. neut. pl., and mean "let them"--i.e., the "senseless frantic men"--"learn to believe as to both facts," i.e., the incarnation and the resurrection; (see vers. 179, 180;) "the testimony at least of human reason." [1664] I would suggest here, for "...quia summa voluntas In cujus manu regnantis cor legibus esset," something like this, "...quia summa voluntas, In cujus manu regnantis cor regis, egisset," which would only add one more to our author's false quantities. "Regum egisset" would avoid even that, while it would give some sense. Comp. Prov. xxi. 1. [1665] Maria cum conjuge feta. What follows seems to decide the meaning of "feta," as a child could hardly be included in a census before birth. [1666] Again I have had to attempt to amend the text of the Latin in order to extract any sense, and am far from sure that I have extracted the right one. [1667] "Fatentur," unless our author use it passively ="are confessed." [1668] "Possunt," i.e., probably "have the hardihood." [1669] Because Christ plainly, as they understood Him, "made Himself the Son of God;" and hence, if they confessed that He had said the truth, and yet that they hanged Him on a tree, they would be pronouncing their own condemnation. [1670] "Vinctam" for "victam" I read here. [1671] i.e., you and the Jews. See above on 185. [1672] Quod qui præsumpsit mergentes spargitis ambo. What the meaning is I know not, unless it be this: if any one hints to you that you are in an error which is sinking you into perdition, you both join in trying to sink him (if "mergentes" be active; or "while you are sinking," if neuter), and in sprinkling him with your doctrine (or besprinkling him with abuse). [1673] Mundus. [1674] "Dum carnis membra requirit," i.e., seeking to regain for God all the limbs of the flesh as His instruments. Comp. Rom. vi. 13, 19. [1675] Ligno. [1676] "Scriblita," a curious word. [1677] Fel miscetur aceto. The reading may have arisen--and it is not confined to our author--from confounding oxos with oinos. Comp. Matt. xxvii. 33 with Mark xv. 23. [1678] This is an error, if the "coat" be meant. [1679] Perhaps for "in illa" we should read "in illam"--"on it," for "in it." [1680] The Jews. [1681] For "ante diem quam cum pateretur" I have read "qua tum." [1682] Or, "deed"--"factum." [1683] Or, "is being poured"--"funditur." [1684] Mundi. [1685] I read with Migne, "Patris sub imagine virtus," in preference to the conjecture which Oehler follows, "Christi sub imagine virtus." The reference seems clearly to be to Heb. i. 3. [1686] Ævo. Perhaps here ="eternity." [1687] i.e., "The All-Holder." [1688] Capit. [1689] Cf. Jacob's words in Gen. xxxii. 30; Manoah's in Judg. xiii. 22; etc. [1690] Mundi. [1691] For "dimisit in umbris" I read here "demisit in imbris." If we retain the former reading, it will then mean, "dispersed during the shades of night," during which it was that the manna seems always to have fallen. [1692] "Sitientis" in Oehler must be a misprint for "sitientes." [1693] There ought to be a "se" in the Latin if this be the meaning. [1694] For "Mundator carnis seræ" ="the Cleanser of late flesh" (which would seem, if it mean anything, to mean that the flesh had to wait long for its cleansing), I have read "carnis nostræ." [1695] Lignum. [1696] I have followed the disjointed style of the Latin as closely as I could here. [1697] Here we seem to see the idea of the "limbus patrum." [1698] "Subiens" ="going beneath," i.e., apparently coming beneath the walls of heaven. [1699] i.e., a figure of the future harvest. [1700] I have hazarded the conjecture "minutus" here for the edd.'s "munitus." It adds one more, it is true, to our author's false quantities, but that is a minor difficulty, while it improves (to my mind) the sense vastly. __________________________________________________________________ __________________________________________________________________ (N.B.--It has been impossible to note the changes which I have had to make in the text of the Latin. In some cases they will suggest themselves to any scholar who may compare the translation with the original; and in others I must be content to await a more fitting opportunity, if such ever arise, for discussing them.) __________________________________________________________________ Elucidations. ------------------------ I. (Appendix, p. 127.) About these versifications, which are "poems" only as mules are horses, it is enough to say of them, with Dupin, "They are no more Tertullian's than they are Virgil's or Homer's. The poem called Genesis seems to be that which Gennadius attributes to Salvian, Bishop of Marseilles. That concerning the Judgment of God was, perhaps, composed by Verecundus, an African bishop. In the books Against Marcion there are some opinions different from those of Tertullian. There is likewise a poem To a Senator in Pamelius' edition, one of Sodom, and in the Bibliotheca Patrum one of Jonas and Nineve; the first of which is ancient, and the other two seem to be by the same author." It is worth while to observe that this rhymester makes two bishops out of one. [1701] Cletus and Anacletus he supposes different persons, which brings Clement into the fourth place in the see of Rome. Our author elsewhere makes St. Clement the immediate successor of the apostles. [1702] II. (Or is there ought, etc., l. 136, p. 137.) In taking leave of Tertullian, it may be well to say a word of his famous saying, Certum est quia impossibile est. It occurs in the tract De Carne Christi, [1703] and is one of those startling epigrammatic dicta of our author which is no more to be pressed in argument than any other bon-mot of a wit or a poet. It is evidently designed as a rhetorical climax, to enforce the same idea which we find in the hymn of Aquinas:-- "Et si sensus deficit, Adfirmandum cor sincerum Sola fides sufficit." As Jeremy Taylor [1704] argues, the condition is, that holy Scripture affirms it. If that be the case, then "all things are possible with God:" I believe; but I do not argue, for it is impossible with men. This is the plain sense of the great Carthaginian doctor's pithy rhetoric. But Dr. Bunsen sets it on all-fours, and treats it as if it were soberly designed to defy reason,--that reason to which Tertullian constantly makes his appeal against Marcion, and in many of his sayings [1705] hardly less witty. Speaking of Hippolytus, that writer remarks, [1706] "He might have said on some points, Credibile licet ineptum: he would never have exclaimed with Tertullian, Credibile quia ineptum.'" Why attempt to prove the absurdity of such a reflection? As well attempt to defend St. John's hyperbole [1707] against a mind incapable of comprehending a figure of speech. __________________________________________________________________ [1701] See p. 156, supra. [1702] See De Præscrip., cap. xxxii. vol. iii. p. 258. [1703] Cap. v. vol. iii. p. 525. [1704] Christ in the Holy Sacrament, § xi. 6. [1705] De Anima, cap. xvii. [1706] Vol. i. p. 304. [1707] Chap. xxi. verse 25. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Minucius Felix __________________________________________________________________ Minucius Felix. [Translated by the Rev. Robert Ernest Wallis, Ph.D.] __________________________________________________________________ Introductory Note to Minucius Felix. ------------------------ [a.d. 210.] Though Tertullian is the founder of Latin Christianity, his contemporary Minucius Felix gives to Christian thought its earliest clothing in Latinity. The harshness and provincialism, with the Græcisms, if not the mere Tertullianism, of Tertullian, deprive him of high claims to be classed among Latin writers, as such; but in Minucius we find, at the very fountain-head of Christian Latinity, a disciple of Cicero and a precursor of Lactantius in the graces of style. The question of his originality is earnestly debated among moderns, as it was in some degree with the ancients. It turns upon the doubt as to his place with respect to Tertullian, whose Apology he seems to quote, or rather to abridge. But to me it seems evident that his argument reflects so strikingly that of Tertullian's Testimony of the Soul, coincident though it be with portions of the Apology, that we must make the date of the Testimony the pivot of our inquiry concerning Minucius. Now, Tertullian's Apology preceded the Testimony, and the latter preceded the essay on the Flesh of Christ. If the Testimony was quoted or employed by Minucius, therefore, he could not have written before [1708] a.d. 205; and the statement of Jerome is confirmed, which makes our author, and not Tertullian, the copyist. The modern discussion of the matter is an interesting literary controversy; not yet settled, perhaps, though the dip of the balance just now sustains my own impressions. [1709] But it is a very unimportant matter in itself, the primary place in Latin Christianity being necessarily adjudged to the commanding genius and fertile mind of Tertullian, while it is no discredit to assign to Minucius his proper but secondary credit, of showing, at the very outset of the literature of Western Christianity, that believers were not all illiterate men, nor destitute of polite erudition, and that the language of the Tusculan philosopher was not degraded by its new destination to the higher and holier service of the faith. Like Tertullian, our author appears to have been a jurisconsult, at Rome, at some period of his history. Beautiful glimpses of his life and character and surroundings are gained from his own pages, and nearly all we know about him is to be found therein. So far, he is his own biographer. He probably continued a layman, and may have lived, as some suppose, till the middle of the third century. It is not unimportant to note that we are still dealing with "the North-African school," and that Rome has nothing to do with the birth of Latin Christianity, as such. We have entered upon the third Christian century, and as yet the venerable apostolic see of the West has made no movement whatever towards the creation of a Latin literature among Christians. So far from being "the mother and mistress" of the churches, she is yet voiceless in Christendom; while Africa holds the mastery of Christian thought alike in her schools of Alexandria and Carthage. This, although it is our fourth volume, contains nothing to modify this fact; and yet the whole literature of early Christianity is contained in our series. Well said Æneas Sylvius, who afterwards became Pope Pius the Second, "Verily, before the Council of Nice, some regard there was unto the Bishops of Rome, although but small." Holy men as most of them were, they are invisible and unfelt in the formation of Christian theology. [1710] In our author's style and thought there is a charm and a fragrance which associate him, in my mind, with the pure spirit of "Mathetes," with whose Epistle to Diognetus, written nearly a hundred years before, it may be profitably compared. See also my prefatory remarks to Mathetes, and the reference to Bunsen which I have suffixed to the Notice of the Edinburgh editors. [1711] In the Edinburgh series, Minucius comes into view after Cyprian, and not till the end of the thirteenth volume of that edition. It will gratify the scholar to find it here where it belongs, and not less to note that it has an index of its own, while in the Edinburgh edition its contents are indexed with those of Cyprian. Consequently, the joint index is rendered nearly worthless, and the injury and confusion resulting to the Contents of Cyprian are not inconsiderable. Here follows the valuable Prefatory Notice of Dr. Wallis: Minucius Felix is said by Jerome [1712] to have been an advocate at Rome prior to his conversion to Christianity. [1713] Very little else is known, however, of his history; and of his writings nothing with any certainty, except the following dialogue; although Jerome speaks of another tract as having, probably without reason, been ascribed to him. The Octavius, which is here translated, is a supposed argument between the heathen Cæcilius and the Christian Octavius--the writer being requested to arbitrate between the disputants. The date of its composition is still a matter of keen dispute. The settlement of the point hinges upon the answer to the question--Whether, in the numerous passages which are strikingly similar, occurring in the Apologeticus and the Octavius, Tertullian borrowed from Minucius, or Minucius borrowed from Tertullian? If Minucius borrowed from Tertullian, he must have flourished in the commencement of the third century, as the Apologeticus was written about the year 198 a.d. If, on the other hand, Tertullian borrowed from Minucius, the Octavius was written probably about the year 166, and Minucius flourished in the reign of Marcus Aurelius. The later date was the one adopted by earlier critics, and the reasons for it are well given by Mr. Holden in his introduction. The earlier date was suggested by Rösler, maintained by Niebuhr, and elaborately defended by Muralto. An exhaustive exhibition of arguments in favour of the earlier date has been given by Adolf Ebert in his paper, Tertullian's Verhältniss zu Minucius Felix, Leipzig, 1868. Of the literary character of the dialogue, it is sufficient to quote the testimony of the late Dean Milman: "Perhaps no late work, either Pagan or Christian, reminds us of the golden days of Latin prose so much as the Octavius of Minucius Felix." [1714] In considering the claim of the dialogue to such praise as this, it must be borne in mind that the text as we have it is very uncertain, and often certainly corrupt; so that many passages seem to us confused, and some hopelessly obscure. Only one manuscript of the work has come down to us; which is now in the Imperial Library in Paris. It is beautifully written. Some editors have spoken of two other mss.; but it is now known that they were wrong. They supposed that the first edition was taken from a different ms. than the Codex Regius, and they were not aware that a codex in Brussels was merely a transcript of the one in Paris. The Octavius appears in the ms. as the eighth book of Arnobius, and at first it was published as such. To Franciscus Balduinus (1560) is due the merit of having discovered the real author. There are very many editions of the Octavius. Among the earlier, those of Gronovius (1709) and Davies (1712) are valuable. Among the later, Lindner (1760), Eduard de Muralto (1836), and Oehler (1847) may be mentioned. There is a very good English edition by the Rev. H. A. Holden, M.A., Cambridge, 1853. The most recent edition is that of Carl Halm, published under the auspices of the Imperial Academy of Letters in Vienna; Vindobonæ, 1867. Both Holden and Halm give new recensions of the Codex Regius. [1715] __________________________________________________________________ [1708] Possibly as late as a.d. 230. Comp. Wordsworth, Hippol., p. 126. [1709] A condensed and valuable view of this matter may be seen in Dr. Schaff's History, etc., vol. iii. pp. 834-841. [1710] See Bishop Jewell, Works, vol. i. pp. 386, 441. Cambridge, 1845. [1711] Vol. I. of this series, pp. 23, 24. See also Bunsen, Hippol., i. p. 244. [1712] De Viris Illustribus, c. 58. [1713] [His connection with the Roman courts is inferred from cap. ii. infra.] [1714] Milman's Hist. of Christianity, vol. iii. book iv. ch. iii. [1715] [Dr. Wallis, the learned translator of the Octavius, is described in the Edinburgh edition as "Senior Priest-Vicar of Wells Cathedral, and incumbent of Christ Church, Coxley, Somerset."] __________________________________________________________________ __________________________________________________________________ The Octavius of Minucius Felix. ------------------------ Chapter I.--Argument: Minucius Relates How Delightful to Him is the Recollection of the Things that Had Happened to Him with Octavius While He Was Associated with Him at Rome, and Especially of This Disputation. When I consider and mentally review my remembrance of Octavius, my excellent and most faithful companion, the sweetness and charm of the man so clings to me, that I appear to myself in some sort as if I were returning to past times, and not merely recalling in my recollection things which have long since happened and gone by. Thus, in the degree in which the actual contemplation of him is withdrawn from my eyes, it is bound up in my heart and in my most intimate feelings. And it was not without reason that that remarkable and holy man, when he departed this life, left to me an unbounded regret for him, especially since he himself also glowed with such a love for me at all times, that, whether in matters of amusement or of business, he agreed with me in similarity of will, in either liking or disliking the same things. [1716] You would think that one mind had been shared between us two. Thus he alone was my confidant in my loves, my companion in my mistakes; and when, after the gloom had been dispersed, I emerged from the abyss of darkness into the light of wisdom and truth, he did not cast off his associate, but--what is more glorious still--he outstripped him. And thus, when my thoughts were traversing the entire period of our intimacy and friendship, the direction of my mind fixed itself chiefly on that discourse of his, wherein by very weighty arguments he converted Cæcilius, who was still cleaving to superstitious vanities, to the true religion. [1717] __________________________________________________________________ [1716] [Sallust, Catiline, "Idem facere atque sentire," etc. Also, Catiline's speech, p. 6 of The Conspiracy.] [1717] [Beautiful tribute to Christian friendship, in a primitive example. We must bear in mind that the story is of an earlier period than that of the work itself, written at Cirta.] __________________________________________________________________ Chapter II.--Argument: The Arrival of Octavius at Rome During the Time of the Public Holidays Was Very Agreeable to Minucius. Both of Them Were Desirous of Going to the Marine Baths of Ostia, with Cæcilius Associated with Them as a Companion of Minucius. On Their Way Together to the Sea, Cæcillus, Seeing an Image of Serapis, Raises His Hand to His Mouth, and Worships It. For, for the sake of business and of visiting me, Octavius had hastened to Rome, having left his home, his wife, his children, and that which is most attractive in children, while yet their innocent years are attempting only half-uttered words,--a language all the sweeter for the very imperfection of the faltering tongue. And at this his arrival I cannot express in words with how great and with how impatient a joy I exulted, since the unexpected presence of a man so very dear to me greatly enhanced my gladness. Therefore, after one or two days, when the frequent enjoyment of our continual association had satisfied the craving of affection, and when we had ascertained by mutual narrative all that we were ignorant of about one another by reason of our separation, we agreed to go to that very pleasant city Ostia, that my body might have a soothing and appropriate remedy for drying its humours from the marine bathing, especially as the holidays of the courts at the vintage-time had released me from my cares. For at that time, after the summer days, the autumn season was tending to a milder temperature. And thus, when in the early morning we were going towards the sea along the shore (of the Tiber), that both the breathing air might gently refresh our limbs, and that the yielding sand might sink down under our easy footsteps with excessive pleasure; Cæcilius, observing an image of Serapis, raised his hand to his mouth, as is the custom of the superstitious common people, and pressed a kiss on it with his lips. __________________________________________________________________ Chapter III.--Argument: Octavius, Displeased at the Act of This Superstitious Man, Sharply Reproaches Minucius, on the Ground that the Disgrace of This Wicked Deed is Reflected Not Less on Himself, as Cæcilius' Host, Than on Cæcilius. Then Octavius said: "It is not the part of a good man, my brother Marcus, so to desert a man who abides by your side at home and abroad, in this blindness of vulgar ignorance, as that you should suffer him in such broad daylight as this to give himself up to stones, however they may be carved into images, anointed and crowned; since you know that the disgrace of this his error redounds in no less degree to your discredit than to his own." With this discourse of his we passed over the distance between the city and the sea, and we were now walking on the broad and open shore. There the gently rippling wave was smoothing the outside sands as if it would level them for a promenade; and as the sea is always restless, even when the winds are lulled, it came up on the shore, although not with waves crested and foaming, yet with waves crisped and curling. Just then we were excessively delighted at its vagaries, as on the very threshold of the water we were wetting the soles of our feet, and it now by turns approaching broke upon our feet, and now the wave retiring and retracing its course, sucked itself back into itself. And thus, slowly and quietly going along, we tracked the coast of the gently bending shore, beguiling the way with stories. These stories were related by Octavius, who was discoursing on navigation. But when we had occupied a sufficiently reasonable time of our walk with discourse, retracing the same way again, we trod the path with reverted footsteps. And when we came to that place where the little ships, drawn up on an oaken framework, were lying at rest supported above the (risk of) ground-rot, we saw some boys eagerly gesticulating as they played at throwing shells into the sea. This play is: To choose a shell from the shore, rubbed and made smooth by the tossing of the waves; to take hold of the shell in a horizontal position with the fingers; to whirl it along sloping and as low down as possible upon the waves, that when thrown it may either skim the back of the wave, or may swim as it glides along with a smooth impulse, or may spring up as it cleaves the top of the waves, and rise as if lifted up with repeated springs. That boy claimed to be conqueror whose shell both went out furthest, and leaped up most frequently. __________________________________________________________________ Chapter IV.--Argument: Cæcilius, Somewhat Grieved at This Kind of Rebuke Which for His Sake Minucius Had Had to Bear from Octavius, Begs to Argue with Octavius on the Truth of His Religion. Octavius with His Companion Consents, and Minucius Sits in the Middle Between Cæcilius and Octavius. And thus, while we were all engaged in the enjoyment of this spectacle, Cæcilius was paying no attention, nor laughing at the contest; but silent, uneasy, standing apart, confessed by his countenance that he was grieving for I knew not what. To whom I said: "What is the matter? Wherefore do I not recognise, Cæcilius, your usual liveliness? and why do I seek vainly for that joyousness which is characteristic of your glances even in serious matters?" Then said he: "For some time our friend Octavius' speech has bitterly vexed and worried me, in which he, attacking you, reproached you with negligence, that he might under cover of that charge more seriously condemn me for ignorance. Therefore I shall proceed further: the matter is now wholly and entirely between me and Octavius. If he is willing that I, a man of that form of opinion, should argue with him, he will now at once perceive that it is easier to hold an argument among his comrades, than to engage in close conflict after the manner of the philosophers. Let us be seated on those rocky barriers that are cast there for the protection of the baths, and that run far out into the deep, that we may be able both to rest after our journey, and to argue with more attention." And at his word we sat down, so that, by covering me on either side, they sheltered me in the midst of the three. [1718] Nor was this a matter of observance, or of rank, or of honour, because friendship always either receives or makes equals; but that, as an arbitrator, and being near to both, I might give my attention, and being in the middle, I might separate the two. Then Cæcilius began thus:-- __________________________________________________________________ [1718] "Ita ut me ex tribus medium lateris ambitione protegerent." __________________________________________________________________ Chapter V.--Argument: Cæcilius Begins His Argument First of All by Reminding Them that in Human Affairs All Things are Doubtful and Uncertain, and that Therefore It is to Be Lamented that Christians, Who for the Most Part are Untrained and Illiterate Persons, Should Dare to Determine on Anything with Certainty Concerning the Chief of Things and the Divine Majesty: Hence He Argues that the World is Governed by No Providence, and Concludes that It is Better to Abide by the Received Forms of Religion. "Although to you, Marcus my brother, the subject on which especially we are inquiring is not in doubt, inasmuch as, being carefully informed in both kinds of life, you have rejected the one and assented to the other, yet in the present case your mind must be so fashioned that you may hold the balance of a most just judge, nor lean with a disposition to one side (more than another), lest your decision may seem not to arise so much from our arguments, as to be originated from your own perceptions. Accordingly, if you sit in judgment on me, as a person who is new, and as one ignorant of either side, there is no difficulty in making plain that all things in human affairs are doubtful, uncertain, and unsettled, and that all things are rather probable than true. Wherefore it is the less [1719] wonderful that some, from the weariness of thoroughly investigating truth, should rashly succumb to any sort of opinion rather than persevere in exploring it with persistent diligence. And thus all men must be indignant, all men must feel pain, [1720] that certain persons--and these unskilled in learning, strangers to literature, without knowledge even [1721] of sordid arts--should dare to determine on any certainty concerning the nature at large, and the (divine) majesty, of which so many of the multitude of sects in all ages (still doubt), and philosophy itself deliberates still. Nor without reason; since the mediocrity of human intelligence is so far from (the capacity of) divine investigation, that neither is it given us to know, nor is it permitted to search, nor is it religious to ravish, [1722] the things that are supported in suspense in the heaven above us, nor the things which are deeply submerged below the earth; and we may rightly seem sufficiently happy and sufficiently prudent, if, according to that ancient oracle of the sage, we should know ourselves intimately. But even if we indulge in a senseless and useless labour, and wander away beyond the limits proper to our humility, and though, inclined towards the earth, we transcend with daring ambition heaven itself, and the very stars, let us at least not entangle this error with vain and fearful opinions. Let the seeds of all things have been in the beginning condensed by a nature combining them in itself--what God is the author here? Let the members of the whole world be by fortuitous concurrences united, digested, fashioned--what God is the contriver? Although fire may have lit up the stars; although (the lightness of) its own material may have suspended the heaven; although its own material may have established the earth by its weight; [1723] and although the sea may have flowed in from moisture, [1724] whence is this religion? Whence this fear? What is this superstition? Man, and every animal which is born, inspired with life, and nourished, [1725] is as a voluntary concretion of the elements, into which again man and every animal is divided, resolved, and dissipated. So all things flow back again into their source, and are turned again into themselves, without any artificer, or judge, or creator. Thus the seeds of fires, being gathered together, cause other suns, and again others, always to shine forth. Thus the vapours of the earth, being exhaled, cause the mists always to grow, which being condensed and collected, cause the clouds to rise higher; and when they fall, cause the rains to flow, the winds to blow, the hail to rattle down; or when the clouds clash together, they cause the thunder to bellow, the lightnings to grow red, the thunderbolts to gleam forth. Therefore they fall everywhere, they rush on the mountains, they strike the trees; without any choice, [1726] they blast places sacred and profane; they smite mischievous men, and often, too, religious men. Why should I speak of tempests, various and uncertain, wherein the attack upon all things is tossed about without any order or discrimination?--in shipwrecks, that the fates of good and bad men are jumbled together, their deserts confounded?--in conflagrations, that the destruction of innocent and guilty is united?--and when with the plague-taint of the sky a region is stained, that all perish without distinction?--and when the heat of war is raging, that it is the better men who generally fall? In peace also, not only is wickedness put on the same level with (the lot of) those who are better, but it is also regarded in such esteem, [1727] that, in the case of many people, you know not whether their depravity is most to be detested, or their felicity to be desired. But if the world were governed by divine providence and by the authority of any deity, Phalaris and Dionysius would never have deserved to reign, Rutilius and Camillus would never have merited banishment, Socrates would never have merited the poison. Behold the fruit-bearing trees, behold the harvest already white, the vintage, already dropping, is destroyed by the rain, is beaten down by the hail. Thus either an uncertain truth is hidden from us, and kept back; or, which is rather to be believed, in these various and wayward chances, fortune, unrestrained by laws, is ruling over us. __________________________________________________________________ [1719] The ms. and first edition read "more;" Ursinus suggested minus instead of magis. [1720] This clause is otherwise read: "Therefore we must be indignant, nay, must be grieved." [1721] Otherwise for "even," "except." [1722] The reading of the ms. is "stuprari," as above. "Scrutari," "sciari," or "lustrare" and "suspicari," are proposed emendations. [1723] Or, "although its weight may have established the earth." [1724] Or, "although the moisture may have flowed into the sea." [1725] Variously read, "is raised up," or "and is raised up." The ms. has "attollitur," which by some is amended into "et alitur," or "et tollitur." [1726] Either "delectu" or "dilectu." [1727] Or, "it is extolled." __________________________________________________________________ Chapter VI.--Argument: The Object of All Nations, and Especially of the Romans, in Worshipping Their Divinities, Has Been to Attain for Their Worship the Supreme Dominion Over the Whole Earth. "Since, then, either fortune is certain or nature is uncertain, how much more reverential and better it is, as the high priests of truth, to receive the teaching of your ancestors, to cultivate the religions handed down to you, to adore the gods whom you were first trained by your parents to fear rather than to know [1728] with familiarity; not to assert an opinion concerning the deities, but to believe your forefathers, who, while the age was still untrained in the birth-times of the world itself, deserved to have gods either propitious to them, or as their kings. [1729] Thence, therefore, we see through all empires, and provinces, and cities, that each people has its national rites of worship, and adores its local gods: as the Eleusinians worship Ceres; the Phrygians, Mater; [1730] the Epidaurians, Æsculapius; the Chaldæans; Belus; the Syrians, Astarte; the Taurians, Diana; the Gauls, Mercurius; the Romans, all divinities. Thus their power and authority has occupied the circuit of the whole world: thus it has propagated its empire beyond the paths of the sun, and the bounds of the ocean itself; in that in their arms they practise a religious valour; in that they fortify their city with the religions of sacred rites, with chaste virgins, with many honours, and the names of priests; in that, when besieged and taken, all but the Capitol alone, they worship the gods which when angry any other people would have despised; [1731] and through the lines of the Gauls, marvelling at the audacity of their superstition, they move unarmed with weapons, but armed with the worship of their religion; while in the city of an enemy, when taken while still in the fury of victory, they venerate the conquered deities; while in all directions they seek for the gods of the strangers, and make them their own; while they build altars even to unknown divinities, and to the Manes. Thus, in that they acknowledge the sacred institutions of all nations, they have also deserved their dominion. Hence the perpetual course of their veneration has continued, which is not weakened by the long lapse of time, but increased, because antiquity has been accustomed to attribute to ceremonies and temples so much of sanctity as it has ascribed of age. __________________________________________________________________ [1728] "To think of rather than to know" in some texts. [1729] Neander quotes this passage as illustrating the dissatisfied state of the pagan mind with the prevailing infidelity at that time. [1730] Or, "the great mother" [i.e., Cybele. S.]. [1731] Or, "which another people, when angry, would have despised." __________________________________________________________________ Chapter VII.--Argument: That the Roman Auspices and Auguries Have Been Neglected with Ill Consequences, But Have Been Observed with Good Fortune. "Nor yet by chance (for I would venture in the meantime even to take for granted the point in debate, and so to err on the safe side) have our ancestors succeeded in their undertakings either by the observance of auguries, or by consulting the entrails, or by the institution of sacred rites, or by the dedication of temples. Consider what is the record of books. You will at once discover that they have inaugurated the rites of all kinds of religions, either that the divine indulgence might be rewarded, or that the threatening anger might be averted, or that the wrath already swelling and raging might be appeased. Witness the Idæan mother, [1732] who at her arrival both approved the chastity of the matron, and delivered the city from the fear of the enemy. Witness the statues of the equestrian brothers, [1733] consecrated even as they had showed themselves on the lake, who, with horses breathless, [1734] foaming, and smoking, announced the victory over the Persian on the same day on which they had gained it. Witness the renewal of the games of the offended Jupiter, [1735] on account of the dream of a man of the people. And an acknowledged witness is the devotion of the Decii. Witness also Curtius, who filled up the opening of the profound chasm either with the mass, or with the glory of his knighthood. Moreover, more frequently than we wished have the auguries, when despised, borne witness to the presence of the gods: thus Allia is an unlucky name; thus the battle of Claudius and Junius is not a battle against the Carthaginians, but a fatal shipwreck. Thus, that Thrasymenus might be both swollen and discoloured with the blood of the Romans, Flaminius despised the auguries; and that we might again demand our standards from the Parthians, Crassus both deserved and scoffed at the imprecations of the terrible sisters. I omit the old stories, which are many, and I pass by the songs of the poets about the births, and the gifts, and the rewards of the gods. Moreover, I hasten over the fates predicted by the oracles, lest antiquity should appear to you excessively fabulous. Look at the temples and lanes of the gods by which the Roman city is both protected and armed: they are more august by the deities which are their inhabitants, who are present and constantly dwelling in them, than opulent by the ensigns and gifts of worship. Thence therefore the prophets, filled with the god, and mingled with him, collect futurity beforehand, give caution for dangers, medicine for diseases, hope for the afflicted, help to the wretched, solace to calamities, alleviation to labours. Even in our repose we see, we hear, we acknowledge the gods, whom in the day-time we impiously deny, refuse, and abjure. __________________________________________________________________ [1732] Otherwise, "the goddess mother." [1733] Scil. Castor and Pollux. [1734] Otherwise, "who breathless with horses foaming," etc. [1735] Otherwise, "the offence of Jupiter, the renewal of the games," etc. __________________________________________________________________ Chapter VIII.--Argument: The Impious Temerity of Theodorus, Diagoras, and Protagoras is Not at All to Be Acquiesced In, Who Wished Either Altogether to Get Rid of the Religion of the Gods, or at Least to Weaken It. But Infinitely Less to Be Endured is that Skulking and Light-Shunning People of the Christians, Who Reject the Gods, and Who, Fearing to Die After Death, Do Not in the Meantime Fear to Die. "Therefore, since the consent of all nations concerning the existence of the immortal gods remains established, although their nature or their origin remains uncertain, I suffer nobody swelling with such boldness, and with I know not what irreligious wisdom, who would strive to undermine or weaken this religion, so ancient, so useful, so wholesome, even although he may be Theodorus of Cyrene, or one who is before him, Diagoras the Melian, [1736] to whom antiquity applied the surname of Atheist,--both of whom, by asseverating that there were no gods, took away all the fear by which humanity is ruled, and all veneration absolutely; yet never will they prevail in this discipline of impiety, under the name and authority of their pretended philosophy. When the men of Athens both expelled Protagoras of Abdera, and in public assembly burnt his writings, because he disputed deliberately [1737] rather than profanely concerning the divinity, why is it not a thing to be lamented, that men (for you will bear with my making use pretty freely of the force of the plea that I have undertaken)--that men, I say, of a reprobate, unlawful, and desperate faction, should rage against the gods? who, having gathered together from the lowest dregs the more unskilled, and women, credulous and, by the facility of their sex, yielding, establish a herd of a profane conspiracy, which is leagued together by nightly meetings, and solemn fasts and inhuman meats--not by any sacred rite, but by that which requires expiation--a people skulking and shunning the light, silent in public, but garrulous in corners. They despise the temples as dead-houses, they reject the gods, they laugh at sacred things; wretched, they pity, if they are allowed, the priests; half naked themselves, they despise honours and purple robes. Oh, wondrous folly and incredible audacity! they despise present torments, although they fear those which are uncertain and future; and while they fear to die after death, they do not fear to die for the present: so does a deceitful hope soothe their fear with the solace of a revival. [1738] __________________________________________________________________ [1736] According to the codex, "the Milesian." [See note in Reeve's Apologies of Justin Martyr, Tertullian, and Minucius Felix, vol. ii. p. 59. S.] [1737] Some have corrected this word, reading "without consideration," scil. "inconsulte;" and the four first editions omit the subsequent words, "concerning the divinity." [1738] There are various emendations of this passage, but their meaning is somewhat obscure. One is elaborately ingenious: "Ita illis pavorum fallax spes solatio redivivo blanditur," which is said to imply, "Thus the hope that deceives their fears, soothes them with the hope of living again." __________________________________________________________________ Chapter IX.--Argument: The Religion of the Christians is Foolish, Inasmuch as They Worship a Crucified Man, and Even the Instrument Itself of His Punishment. They are Said to Worship the Head of an Ass, and Even the Nature of Their Father. They are Initiated by the Slaughter and the Blood of an Infant, and in Shameless Darkness They are All Mixed Up in an Uncertain Medley. "And now, as wickeder things advance more fruitfully, and abandoned manners creep on day by day, those abominable shrines of an impious assembly are maturing themselves throughout the whole world. Assuredly this confederacy ought to be rooted out and execrated. They know one another by secret marks and insignia, and they love one another almost before they know one another. Everywhere also there is mingled among them a certain religion of lust, and they call one another promiscuously brothers and sisters, that even a not unusual debauchery may by the intervention of that sacred name become incestuous: it is thus that their vain and senseless superstition glories in crimes. Nor, concerning these things, would intelligent report speak of things so great and various, [1739] and requiring to be prefaced by an apology, unless truth were at the bottom of it. I hear that they adore the head of an ass, that basest of creatures, consecrated by I know not what silly persuasion,--a worthy and appropriate religion for such manners. Some say that they worship the virilia of their pontiff and priest, [1740] and adore the nature, as it were, of their common parent. I know not whether these things are false; certainly suspicion is applicable to secret and nocturnal rites; and he who explains their ceremonies by reference to a man punished by extreme suffering for his wickedness, and to the deadly wood of the cross, appropriates fitting altars for reprobate and wicked men, that they may worship what they deserve. Now the story about the initiation of young novices is as much to be detested as it is well known. An infant covered over with meal, that it may deceive the unwary, is placed before him who is to be stained with their rites: this infant is slain by the young pupil, who has been urged on as if to harmless blows on the surface of the meal, with dark and secret wounds. Thirstily--O horror!--they lick up its blood; eagerly they divide its limbs. By this victim they are pledged together; with this consciousness of wickedness they are covenanted to mutual silence. [1741] Such sacred rites as these are more foul than any sacrileges. And of their banqueting it is well known all men speak of it everywhere; even the speech of our Cirtensian [1742] testifies to it. On a solemn day they assemble at the feast, with all their children, sisters, mothers, people of every sex and of every age. There, after much feasting, when the fellowship has grown warm, and the fervour of incestuous lust has grown hot with drunkenness, a dog that has been tied to the chandelier is provoked, by throwing a small piece of offal beyond the length of a line by which he is bound, to rush and spring; and thus the conscious light being overturned and extinguished in the shameless darkness, the connections of abominable lust involve them in the uncertainty of fate. Although not all in fact, yet in consciousness all are alike incestuous, since by the desire of all of them everything is sought for which can happen in the act of each individual. __________________________________________________________________ [1739] Otherwise read "abominable." [1740] This charge, as Oehler thinks, refers apparently to the kneeling posture in which penitents made confession before their bishop. [1741] This calumny seems to have originated from the sacrament of the Eucharist. [1742] Scil. Fronto of Cirta, spoken of again in ch. xxxi. [A recent very interesting discovery goes to show that our author was the chief magistrate of Cirta, in Algeria, from a.d. 210 to 217. See Schaff, vol. iii. p. 841.] __________________________________________________________________ Chapter X.--Argument: Whatever the Christians Worship, They Strive in Every Way to Conceal: They Have No Altars, No Temples, No Acknowledged Images. Their God, Like that of the Jews, is Said to Be One, Whom, Although They are Neither Able to See Nor to Show, They Think Nevertheless to Be Mischievous, Restless, and Unseasonably Inquisitive. "I purposely pass over many things, for those that I have mentioned are already too many; and that all these, or the greater part of them, are true, the obscurity of their vile religion declares. For why do they endeavour with such pains to conceal and to cloak whatever they worship, since honourable things always rejoice in publicity, while crimes are kept secret? Why have they no altars, no temples, no acknowledged images? [1743] Why do they never speak openly, never congregate freely, unless for the reason that what they adore and conceal is either worthy of punishment, or something to be ashamed of? Moreover, whence or who is he, or where is the one God, solitary, desolate, whom no free people, no kingdoms, and not even Roman superstition, have known? The lonely and miserable nationality of the Jews worshipped one God, and one peculiar to itself; but they worshipped him openly, with temples, with altars, with victims, and with ceremonies; and he has so little force or power, that he is enslaved, with his own special nation, to the Roman deities. But the Christians, moreover, what wonders, what monstrosities do they feign!--that he who is their God, whom they can neither show nor behold, inquires diligently into the character of all, the acts of all, and, in fine, into their words and secret thoughts; that he runs about everywhere, and is everywhere present: they make him out to be troublesome, restless, even shamelessly inquisitive, since he is present at everything that is done, wanders in and out in all places, although, being occupied with the whole, he cannot give attention to particulars, nor can he be sufficient for the whole while he is busied with particulars. What! because they threaten conflagration to the whole world, and to the universe itself, with all its stars, are they meditating its destruction?--as if either the eternal order constituted by the divine laws of nature would be disturbed, or the league of all the elements would be broken up, and the heavenly structure dissolved, and that fabric in which it is contained and bound together [1744] would be overthrown. [1745] __________________________________________________________________ [1743] Otherwise, "no consecrated images." [1744] Otherwise, "we are contained and bound together." [1745] [These very accusations, reduced back to Christian language, show that much of the Creed was, in fact, known to the heathen at this period.] __________________________________________________________________ Chapter XI.--Argument: Besides Asserting the Future Conflagration of the Whole World, They Promise Afterwards the Resurrection of Our Bodies: and to the Righteous an Eternity of Most Blessed Life; To the Unrighteous, of Extreme Punishment. "And, not content with this wild opinion, they add to it and associate with it old women's fables: [1746] they say that they will rise again after death, and ashes, and dust; and with I know not what confidence, they believe by turns in one another's lies: you would think that they had already lived again. It is a double evil and a twofold madness to denounce destruction to the heaven and the stars, which we leave just as we find them, and to promise eternity to ourselves, who are dead and extinct--who, as we are born, so also perish! It is for this cause, doubtless, also that they execrate our funeral piles, and condemn our burials by fire, as if every body, even although it be withdrawn from the flames, were not, nevertheless, resolved into the earth by lapse of years and ages, and as if it mattered not whether wild beasts tore the body to pieces, or seas consumed it, or the ground covered it, or the flames carried it away; since for the carcases every mode of sepulture is a penalty if they feel it; if they feel it not, in the very quickness of their destruction there is relief. Deceived by this error, they promise to themselves, as being good, a blessed and perpetual life after their death; to others, as being unrighteous, eternal punishment. Many things occur to me to say in addition, if the limits of my discourse did not hasten me. I have already shown, and take no more pains to prove, [1747] that they themselves are unrighteous; although, even if I should allow them to be righteous, yet your agreement also concurs with the opinions of many, that guilt and innocence are attributed by fate. For whatever we do, as some ascribe it to fate, so you refer it to God: thus it is according to your sect to believe that men will, not of their own accord, but as elected to will. Therefore you feign an iniquitous judge, who punishes in men, not their will, but their destiny. Yet I should be glad to be informed whether or no you rise again with bodies; [1748] and if so, with what bodies--whether with the same or with renewed bodies? Without a body? Then, as far as I know, there will neither be mind, nor soul, nor life. With the same body? But this has already been previously destroyed. With another body? Then it is a new man who is born, not the former one restored; and yet so long a time has passed away, innumerable ages have flowed by, and what single individual has returned from the dead either by the fate of Protesilaus, with permission to sojourn even for a few hours, or that we might believe it for an example? All such figments of an unhealthy belief, and vain sources of comfort, with which deceiving poets have trifled in the sweetness of their verse, have been disgracefully remoulded by you, believing undoubtingly [1749] on your God. __________________________________________________________________ [1746] [1 Tim. iv. 7.] [1747] "And I have already shown, without any trouble," is another reading. [1748] Otherwise, "without a body or with." [1749] Otherwise, "too credulous." __________________________________________________________________ Chapter XII.--Argument: Moreover, What Will Happen to the Christians Themselves After Death, May Be Anticipated from the Fact that Even Now They are Destitute of All Means, and are Afflicted with the Heaviest Calamities and Miseries. "Neither do you at least take experience from things present, how the fruitless expectations of vain promise deceive you. Consider, wretched creatures, (from your lot) while you are yet living, what is threatening you after death. [1750] Behold, a portion of you--and, as you declare, the larger and better portion--are in want, are cold, are labouring in hard work and hunger; and God suffers it, He feigns; He either is not willing or not able to assist His people; and thus He is either weak or inequitable. Thou, who dreamest over a posthumous immortality, when thou art shaken by danger, [1751] when thou art consumed with fever, when thou art torn with pain, dost thou not then feel thy real condition? Dost thou not then acknowledge thy frailty? Poor wretch, art thou unwillingly convinced of thine infirmity, and wilt not confess it? But I omit matters that are common to all alike. Lo, for you there are threats, punishments, tortures, and crosses; and that no longer as objects of adoration, but as tortures to be undergone; fires also, which you both predict and fear. Where is that God who is able to help you when you come to life again, since he cannot help you while you are in this life? Do not the Romans, without any help from your God, govern, reign, have the enjoyment of the whole world, and have dominion over you? But you in the meantime, in suspense and anxiety, are abstaining from respectable enjoyments. You do not visit exhibitions; you have no concern in public displays; you reject the public banquets, and abhor the sacred contests; the meats previously tasted by, and the drinks made a libation of upon, the altars. Thus you stand in dread of the gods whom you deny. You do not wreath your heads with flowers; you do not grace your bodies with odours; you reserve unguents for funeral rites; you even refuse garlands to your sepulchres--pallid, trembling beings, worthy of the pity even of our gods! Thus, wretched as you are, you neither rise again, nor do you live in the meanwhile. Therefore, if you have any wisdom or modesty, cease from prying into the regions of the sky, and the destinies and secrets of the world: it is sufficient to look before your feet, especially for untaught, uncultivated, boorish, rustic people: they who have no capacity for understanding civil matters, are much more denied the ability to discuss divine. __________________________________________________________________ [1750] Otherwise, "while you consider, while you are yet alive, poor wretches, what is threatening after death." [1751] Some read, "with shivering." __________________________________________________________________ Chapter XIII.--Argument: Cæcilius at Length Concludes that the New Religion is to Be Repudiated; And that We Must Not Rashly Pronounce Upon Doubtful Matters. "However, if you have a desire to philosophize, let any one of you who is sufficiently great, imitate, if he can, Socrates the prince of wisdom. The answer of that man, whenever he was asked about celestial matters, is well known: What is above us is nothing to us.' Well, therefore, did he deserve from the oracle the testimony of singular wisdom, which oracle he himself had a presentiment of, that he had been preferred to all men for the reason, not that he had discovered all things, but because he had learnt that he knew nothing. And thus the confession of ignorance is the height of wisdom. From this source flowed the safe doubting of Arcesilas, and long after of Carneades, and of very many of the Academics, [1752] in questions of the highest moment, in which species of philosophy the unlearned can do much with caution, and the learned can do gloriously. What! is not the hesitation of Simonides the lyric poet to be admired and followed by all? Which Simonides, when he was asked by Hiero the tyrant what, and what like he thought the gods to be, asked first of all for a day to deliberate; then postponed his reply for two days; and then, when pressed, he added only another; and finally, when the tyrant inquired into the causes of such a long delay, he replied that, the longer his research continued, the obscurer the truth became to him. [1753] In my opinion also, things which are uncertain ought to be left as they are. Nor, while so many and so great men are deliberating, should we rashly and boldly give an opinion in another direction, lest either a childish superstition should be introduced, or all religion should be overthrown." __________________________________________________________________ [1752] This is otherwise read, "Academic Pyrrhonists." [1753] Cicero, de Natura Deorum, i. 22. __________________________________________________________________ Chapter XIV.--Argument: With Something of the Pride of Self-Satisfaction, Cæcilius Urges Octavius to Reply to His Arguments; And Minucius with Modesty Answers Him, that He Must Not Exult at His Own by No Means Ordinary Eloquence, and at the Harmonious Variety of His Address. Thus far Cæcilius; and smiling cheerfully (for the vehemence of his prolonged discourse had relaxed the ardour of his indignation), he added: "And what does Octavius venture to reply to this, a man of the race of Plautus, [1754] who, while he was chief among the millers, was still the lowest of philosophers?" "Restrain," said I, "your self-approval against him; for it is not worthy of you to exult at the harmony of your discourse, before the subject shall have been more fully argued on both sides; especially since your reasoning is striving after truth, not praise. And in however great a degree your discourse has delighted me by its subtile variety, yet I am very deeply moved, not concerning the present discussion, but concerning the entire kind of disputation--that for the most part the condition of truth should be changed according to the powers of discussion, and even the faculty of perspicuous eloquence. This is very well known to occur by reason of the facility of the hearers, who, being distracted by the allurement of words from attention to things, assent without distinction to everything that is said, and do not separate falsehood from truth; unaware that even in that which is incredible there is often truth, and in verisimilitude falsehood. Therefore the oftener they believe bold assertions, the more frequently they are convinced by those who are more clever, and thus are continually deceived by their temerity. They transfer the blame of the judge to the complaint of uncertainty; so that, everything being condemned, they would rather that all things should be left in suspense, than that they should decide about matters of doubt. Therefore we must take care that we do not in such sort suffer from the hatred at once of all discourses, even as very many of the more simple kind are led to execration and hatred of men in general. For those who are carelessly credulous are deceived by those whom they thought worthy; and by and by, by a kindred error, they begin to suspect every one as wicked, and dread even those whom they might have regarded as excellent. Now therefore we are anxious--because in everything there may be argument on both sides; and on the one hand, the truth is for the most part obscure; and on the other side there is a marvellous subtlety, which sometimes by its abundance of words imitates the confidence of acknowledged proof--as carefully as possible to weigh each particular, that we may, while ready to applaud acuteness, yet elect, approve, and adopt those things which are right." __________________________________________________________________ [1754] "Plautinæ prosapiæ." The expression is intended as a reproach against the humble occupations of many of the Christian professors. Plautus is said, when in need, to have laboured at a baker's hand-mill. Cæcilius tells Octavius that he may be the first among the millers, but he is the last among the philosophers. Stieber proposes "Christianorum" instead of "pistorum"--"Christians" instead of "millers." __________________________________________________________________ Chapter XV.--Argument: Cæcilius Retorts Upon Minucius, with Some Little Appearance of Being Hurt, that He is Foregoing the Office of a Religious Umpire, When He is Weakening the Force of His Argument. He Says that It Should Be Left to Octavius to Confute All that He Had Advanced. "You are withdrawing," says Cæcilius, "from the office of a religious judge; for it is very unfair for you to weaken the force of my pleading by the interpolation of a very important argument, since Octavius has before him each thing that I have said, sound and unimpaired, if he can refute it." "What you are reproving," said I, "unless I am mistaken, I have brought forward for the common advantage, so that by a scrupulous examination we might weigh our decision, not by the pompous style of the eloquence, but by the solid character of the matter itself. Nor must our attention, as you complain, be any longer called away, but with absolute silence let us listen to the reply of our friend Januarius, [1755] who is now beckoning to us." __________________________________________________________________ [1755] Scil. "Octavius." __________________________________________________________________ Chapter XVI.--Argument: Octavius Arranges His Reply, and Trusts that He Shall Be Able to Dilute the Bitterness of Reproach with the River of Truthful Words. He Proceeds to Weaken the Individual Arguments of Cæcilius. Nobody Need Complain that the Christians, Unlearned Though They May Be, Dispute About Heavenly Things Because It is Not the Authority of Him Who Argues, But the Truth of the Argument Itself, that Should Be Considered. And thus Octavius began: "I will indeed speak as I shall be able to the best of my powers, and you must endeavour with me to dilute the very offensive strain of recriminations in the river [1756] of veracious words. Nor will I disguise in the outset, that the opinion of my friend Natalis [1757] has swayed to and fro in such an erratic, vague, and slippery manner, that we are compelled to doubt whether your [1758] information was confused, or whether it wavered backwards and forwards [1759] by mere mistake. For he varied at one time from believing the gods, at another time to being in a state of hesitation on the subject; so that the direct purpose of my reply was established with the greater uncertainty, [1760] by reason of the uncertainty of his proposition. But in my friend Natalis--I will not allow, I do not believe in, any chicanery--far from his simplicity is crafty trickery. [1761] What then? As he who knows not the right way, when as it happens one road is separated into many, because he knows not the way, remains in anxiety, and dares neither make choice of particular roads, nor try them all; so, if a man has no stedfast judgment of truth, even as his unbelieving suspicion is scattered, so his doubting opinion is unsettled. It is therefore no wonder if Cæcilius in the same way is cast about by the tide, and tossed hither and thither among things contrary and repugnant to one another; but that this may no longer be the case, I will convict and refute all that has been said, however diverse, confirming and approving the truth alone; and for the future he must neither doubt nor waver. And since my brother broke out in such expressions as these, that he was grieved, that he was vexed, that he was indignant, that he regretted that illiterate, poor, unskilled people should dispute about heavenly things; let him know that all men are begotten alike, with a capacity and ability of reasoning and feeling, without preference of age, sex, or dignity. Nor do they obtain wisdom by fortune, but have it implanted by nature; moreover, the very philosophers themselves, or any others who have gone forth unto celebrity as discoverers of arts, before they attained an illustrious name by their mental skill, were esteemed plebeian, untaught, half-naked. Thus it is, that rich men, attached to their means, have been accustomed to gaze more upon their gold than upon heaven, while our sort of people, though poor, have both discovered wisdom, and have delivered their teaching to others; whence it appears that intelligence is not given to wealth, nor is gotten by study, but is begotten with the very formation of the mind. Therefore it is nothing to be angry or to be grieved about, though any one should inquire, should think, should utter his thoughts about divine things; since what is wanted is not the authority of the arguer, but the truth of the argument itself: and even the more unskilled the discourse, the more evident the reasoning, since it is not coloured by the pomp of eloquence and grace; but as it is, it is sustained by the rule of right. __________________________________________________________________ [1756] Some read, "in the light." [1757] Cæcilius. [1758] Otherwise "his." [1759] Some read "cavillaverit" instead of "vacillaverit," which would give the sense, "make captious objections." [1760] This is otherwise given "certainty," which helps the meaning of the passage. [1761] Otherwise, "Far from his guileless subtlety is so crafty a trickery." But the readings are very unsettled. __________________________________________________________________ Chapter XVII.--Argument: Man Ought Indeed to Know Himself, But This Knowledge Cannot Be Attained by Him Unless He First of All Acknowledges the Entire Scope of Things, and God Himself. And from the Constitution and Furniture of the World Itself, Every One Endowed with Reason Holds that It Was Established by God, and is Governed and Administered by Him. "Neither do I refuse to admit what Cæcilius earnestly endeavoured to maintain among the chief matters, that man ought to know himself, and to look around and see what he is, whence he is, why he is; whether collected together from the elements, or harmoniously formed of atoms, or rather made, formed, and animated by God. And it is this very thing which we cannot seek out and investigate without inquiry into the universe; since things are so coherent, so linked and associated together, that unless you diligently examine into the nature of divinity, you must be ignorant of that of humanity. Nor can you well perform your social duty unless you know that community of the world which is common to all, especially since in this respect we differ from the wild beasts, that while they are prone and tending to the earth, and are born to look upon nothing but their food, we, whose countenance is erect, whose look is turned towards heaven, as is our converse and reason, whereby we recognise, feel, and imitate God, [1762] have neither right nor reason to be ignorant of the celestial glory which forms itself into our eyes and senses. For it is as bad as the grossest sacrilege even, to seek on the ground for what you ought to find on high. Wherefore the rather, they who deny that this furniture of the whole world was perfected by the divine reason, and assert that it was heaped together by certain fragments [1763] casually adhering to each other, seem to me not to have either mind or sense, or, in fact, even sight itself. For what can possibly be so manifest, so confessed, and so evident, when you lift your eyes up to heaven, and look into the things which are below and around, than that there is some Deity of most excellent intelligence, by whom all nature is inspired, is moved, is nourished, is governed? Behold the heaven itself, how broadly it is expanded, how rapidly it is whirled around, either as it is distinguished in the night by its stars, or as it is lightened in the day by the sun, and you will know at once how the marvellous and divine balance of the Supreme Governor is engaged therein. Look also on the year, how it is made by the circuit of the sun; and look on the month, how the moon drives it around in her increase, her decline, and decay. What shall I say of the recurring changes of darkness and light; how there is thus provided for us an alternate restoration of labour and rest? Truly a more prolix discourse concerning the stars must be left to astronomers, whether as to how they govern the course of navigation, or bring on [1764] the season of ploughing or of reaping, each of which things not only needed a Supreme Artist and a perfect intelligence, nor only to create, to construct, and to arrange; but, moreover, they cannot be felt, perceived and understood without the highest intelligence and reason. What! when the order of the seasons and of the harvests is distinguished by stedfast variety, does it not attest its Author and Parent? As well the spring with its flowers, and the summer with its harvests, and the grateful maturity of autumn, and the wintry olive-gathering, [1765] are needful; and this order would easily be disturbed unless it were established by the highest intelligence. Now, how great is the providence needed, lest there should be nothing but winter to blast with its frost, or nothing but summer to scorch with its heat, to interpose the moderate temperature of autumn and spring, so that the unseen and harmless transitions of the year returning on its footsteps may glide by! Look attentively at the sea; it is bound by the law of its shore. Wherever there are trees, look how they are animated from the bowels of the earth! Consider the ocean; it ebbs and flows with alternate tides. Look at the fountains, how they gush in perpetual streams! Gaze on the rivers; they always roll on in regular courses. Why should I speak of the aptly ordered peaks of the mountains, the slopes of the hills, the expanses of the plains? Wherefore should I speak of the multiform protection provided by animated creatures against one another?--some armed with horns, some hedged with teeth, and shod with claws, and barbed with stings, or with freedom obtained by swiftness of feet, or by the capacity of soaring furnished by wings? The very beauty of our own figure especially confesses God to be its artificer: our upright stature, our uplooking countenance, our eyes placed at the top, as it were, for outlook; and all the rest of our senses as if arranged in a citadel. __________________________________________________________________ [1762] Some read, "the Lord God." [1763] Scil. "atoms." [1764] According to some, "point out" or "indicate." [1765] Olives ripen in the month of December. __________________________________________________________________ Chapter XVIII.--Argument: Moreover, God Not Only Takes Care of the Universal World, But of Its Individual Parts. That by the Decree of the One God All Things are Governed, is Proved by the Illustration of Earthly Empires. But Although He, Being Infinite and Immense--And How Great He Is, is Known to Himself Alone--Cannot Either Be Seen or Named by Us, Yet His Glory is Beheld Most Clearly When the Use of All Titles is Laid Aside. "It would be a long matter to go through particular instances. There is no member in man which is not calculated both for the sake of necessity and of ornament; and what is more wonderful still, all have the same form, but each has certain lineaments modified, and thus we are each found to be unlike to one another, while we all appear to be like in general. What is the reason of our being born? what means the desire of begetting? Is it not given by God, and that the breasts should become full of milk as the offspring grows to maturity, and that the tender progeny should grow up by the nourishment afforded by the abundance of the milky moisture? Neither does God have care alone for the universe as a whole, but also for its parts. Britain is deficient in sunshine, but it is refreshed by the warmth of the sea that flows around it. The river Nile tempers the dryness of Egypt; the Euphrates cultivates Mesopotamia; the river Indus makes up for the want of rains, and is said both to sow and to water the East. Now if, on entering any house, you should behold everything refined, well arranged, and adorned, assuredly you would believe that a master presided over it, and that he himself was much better than all those excellent things. So in this house of the world, when you look upon the heaven and the earth, its providence, its ordering, its law, believe that there is a Lord and Parent of the universe far more glorious than the stars themselves, and the parts of the whole world. Unless, perchance--since there is no doubt as to the existence of providence--you think that it is a subject of inquiry, whether the celestial kingdom is governed by the power of one or by the rule of many; and this matter itself does not involve much trouble in opening out, to one who considers earthly empires, for which the examples certainly are taken from heaven. When at any time was there an alliance in royal authority which either began with good faith or ceased without bloodshed? I pass over the Persians who gathered the augury for their chieftainship from the neighing of horses; [1766] and I do not quote that absolutely dead fable of the Theban brothers. [1767] The story about the twins (Romulus and Remus), in respect of the dominion of shepherds, and of a cottage, is very well known. The wars of the son-in-law and the father-in-law [1768] were scattered over the whole world; and the fortune [1769] of so great an empire could not receive two rulers. Look at other matters. The bees have one king; the flocks one leader; among the herds there is one ruler. Canst thou believe that in heaven there is a division of the supreme power, and that the whole authority of that true and divine empire is sundered, when it is manifest that God, the Parent of all, has neither beginning nor end--that He who gives birth to all gives perpetuity to Himself--that He who was before the world, was Himself to Himself instead of the world? He orders everything, whatever it is, by a word; arranges it by His wisdom; perfects it by His power. He can neither be seen--He is brighter than light; nor can be grasped--He is purer than touch; [1770] nor estimated; He is greater than all perceptions; infinite, immense, and how great is known to Himself alone. But our heart is too limited to understand Him, and therefore we are then worthily estimating Him when we say that He is beyond estimation. I will speak out in what manner I feel. He who thinks that he knows the magnitude of God, is diminishing it; he who desires not to lessen it, knows it not. Neither must you ask a name for God. God is His name. We have need of names when a multitude is to be separated into individuals by the special characteristics of names; to God, who is alone, the name God is the whole. If I were to call Him Father, you would judge Him to be earthly; if a King, you would suspect Him to be carnal; if a Lord, you will certainly understand Him to be mortal. Take away the additions of names, and you will behold His glory. What! is it not true that I have in this matter the consent of all men? I hear the common people, when they lift their hands to heaven, say nothing else but Oh God, and God is great, and God is true, and if God shall permit. Is this the natural discourse of the common people, or is it the prayer of a confessing Christian? And they who speak of Jupiter as the chief, are mistaken in the name indeed, but they are in agreement about the unity of the power. __________________________________________________________________ [1766] [In the case of Darius Hystaspes.] [1767] Eteocles and Polynices. [1768] Pompey and Cæsar. [1769] According to some, "one fate." [1770] These words are omitted by some editors. __________________________________________________________________ Chapter XIX.--Argument: Moreover, the Poets Have Called Him the Parent of Gods and Men, the Creator of All Things, and Their Mind and Spirit. And, Besides, Even the More Excellent Philosophers Have Come Almost to the Same Conclusion as the Christians About the Unity of God. "I hear the poets also announcing the One Father of gods and men;' and that such is the mind of mortal men as the Parent of all has appointed His day. [1771] What says the Mantuan Maro? Is it not even more plain, more apposite, more true? In the beginning,' says he, the spirit within nourishes, and the mind infused stirs the heaven and the earth,' and the other members of the world. Thence arises the race of men and of cattle,' [1772] and every other kind of animal. The same poet in another place calls that mind and spirit God. For these are his words: [1773] For that God pervades all the lands, and the tracts of the sea, and the profound heaven, from whom are men and cattle; from whom are rain and fire.' [1774] What else also is God announced to be by us, but mind, and reason, and spirit? Let us review, if it is agreeable, the teaching of philosophers. Although in varied kinds of discourse, yet in these matters you will find them concur and agree in this one opinion. I pass over those untrained and ancient ones who deserved to be called wise men for their sayings. Let Thales the Milesian be the first of all, for he first of all disputed about heavenly things. That same Thales the Milesian said that water was the beginning of things, but that God was that mind which from water formed all things. Ah! a higher and nobler account of water and spirit than to have ever been discovered by man. It was delivered to him by God. You see that the opinion of this original philosopher absolutely agrees with ours. Afterwards Anaximenes, and then Diogenes of Apollonia, decide that the air, infinite and unmeasured, is God. The agreement of these also as to the Divinity is like ours. But the description of Anaxagoras also is, that God is said to be the motion of an infinite mind; and the God of Pythagoras is the soul passing to and fro and intent, throughout the universal nature of things, from whom also the life of all animals is received. It is a known fact, that Xenophanes delivered that God was all infinity with a mind; and Antisthenes, that there are many gods of the people, but that one God of Nature was the chief of all; that Xeuxippus [1775] acknowledged as God a natural animal force whereby all things are governed. What says Democritus? Although the first discoverer of atoms, does not he especially speak of nature, which is the basis of forms, and intelligence, as God? Strato also himself says that God is nature. Moreover, Epicurus, the man who feigns either otiose gods or none at all, still places above all, Nature. Aristotle varies, but nevertheless assigns a unity of power: for at one time he says that Mind, at another the World, is God; at another time he sets God above the world. [1776] Heraclides of Pontus also ascribes, although in various ways, a divine mind to God. Theophrastus, and Zeno, and Chrysippus, and Cleanthes are indeed themselves of many forms of opinion but they are all brought back to the one fact of the unity of providence. For Cleanthes discoursed of God as of a mind, now of a soul, now of air, but for the most part of reason. Zeno, his master, will have the law of nature and of God, and sometimes the air, and sometimes reason, to be the beginning of all things. Moreover, by interpreting Juno to be the air, Jupiter the heaven, Neptune the sea, Vulcan to be fire, and in like manner by showing the other gods of the common people to be elements, he forcibly denounces and overcomes the public error. Chrysippus says almost the same. He believes that a divine force, a rational nature, and sometimes the world, and a fatal necessity, is God; and he follows the example of Zeno in his physiological interpretation of the poems of Hesiod, of Homer, and of Orpheus. Moreover, the teaching of Diogenes of Babylon is that of expounding and arguing that the birth of Jupiter, and the origin of Minerva, and this kind, are names for other things, not for gods. For Xenophon the Socratic says that the form of the true God cannot be seen, and therefore ought not to be inquired after. Aristo the Stoic [1777] says that He cannot at all be comprehended. And both of them were sensible of the majesty of God, while they despaired of understanding Him. Plato has a clearer discourse about God, both in the matters themselves and in the names by which he expresses them; and his discourse would be altogether heavenly, if it were not occasionally fouled by a mixture of merely civil belief. Therefore in his Timæus Plato's God is by His very name the parent of the world, the artificer of the soul, the fabricator of heavenly and earthly things, whom both to discover he declares is difficult, on account of His excessive and incredible power; and when you have discovered Him, impossible to speak of in public. The same almost are the opinions also which are ours. For we both know and speak of a God who is parent of all, and never speak of Him in public unless we are interrogated. [1778] __________________________________________________________________ [1771] Homer, Odyss., xviii. 136, 137. [1772] Virgil, Æneid, vi. 724. [1773] Some read, "For these things are true." [1774] Virgil, Georgics, iv. 221; Æneid, i. 743. [1775] Otherwise, "Speusippus." [1776] The ms. here inserts, "Aristoteles of Pontus varies, at one time attributing the supremacy to the world, at another to the divine mind." Some think that this is an interpolation, others transfer the words to Theophrastus below. [1777] Otherwise, "Aristo the Chian." [1778] [See note on Plato, chap. xxvi.] __________________________________________________________________ Chapter XX.--Argument: But If the World is Ruled by Providence and Governed by the Will of One God, an Ignorant Antipathy Ought Not to Carry Us Away into the Error of Agreement with It: Although Delighted with Its Own Fables, It Has Brought in Ridiculous Traditions. Nor is It Shown Less Plainly that the Worship of the Gods Has Always Been Silly and Impious, in that the Most Ancient of Men Have Venerated Their Kings, Their Illustrious Generals, and Inventors of Arts, on Account of Their Remarkable Deeds, No Otherwise Than as Gods. "I have set forth the opinions almost of all the philosophers whose more illustrious glory it is to have pointed out that there is one God, although with many names; so that any one might think either that Christians are now philosophers, or that philosophers were then already Christians. But if the world is governed by providence, and directed by the will of one God, antiquity of unskilled people ought not, however delighted and charmed with its own fables, to carry us away into the mistake of a mutual agreement, when it is rebutted by the opinions of its own philosophers, who are supported by the authority both of reason and of antiquity. For our ancestors had such an easy faith in falsehoods, that they rashly believed even other monstrosities as marvellous wonders; [1779] a manifold Scylla, a Chimæra of many forms, and a Hydra rising again from its auspicious wounds, and Centaurs, horses entwined with their riders; and whatever Report was allowed [1780] to feign, they were entirely willing to listen to. Why should I refer to those old wives' fables, that men were changed from men into birds and beasts, and from men into trees and flowers?--which things, if they had happened at all, would happen again; and because they cannot happen now, therefore never happened at all. In like manner with respect to the gods too, our ancestors believed carelessly, credulously, with untrained simplicity; while worshipping their kings religiously, desiring to look upon them when dead in outward forms, anxious to preserve their memories in statues, [1781] those things became sacred which had been taken up merely as consolations. Thereupon, and before the world was opened up by commerce, and before the nations confounded their rites and customs, each particular nation venerated its Founder, or illustrious Leader, or modest Queen braver than her sex, or the discoverer of any sort of faculty or art, as a citizen of worthy memory; and thus a reward was given to the deceased, and an example to those who were to follow. __________________________________________________________________ [1779] Some editors read, "mere wonders," apparently on conjecture only. [1780] Otherwise, "was pleased." [1781] Four early editions read "instantius" for "in statuis," making the meaning probably, "more keenly," "more directly." __________________________________________________________________ Chapter XXI.--Argument: Octavius Attests the Fact that Men Were Adopted as Gods, by the Testimony of Euhemerus, Prodicus, Persæus, and Alexander the Great, Who Enumerate the Country, the Birthdays, and the Burial-Places of the Gods. Moreover He Sets Forth the Mournful Endings, Misfortunes, and Deaths of the Gods. And, in Addition, He Laughs at the Ridiculous and Disgusting Absurdities Which the Heathens Continually Allege About the Form and Appearance of Their Gods. "Read the writings of the Stoics, [1782] or the writings of wise men, you will acknowledge these facts with me. On account of the merits of their virtue or of some gift, Euhemerus asserts that they were esteemed gods; and he enumerates their birthdays, their countries, their places of sepulture, and throughout various provinces points out these circumstances of the Dictæan Jupiter, and of the Delphic Apollo, and of the Pharian Isis, and of the Eleusinian Ceres. Prodicus speaks of men who were taken up among the gods, because they were helpful to the uses of men in their wanderings, by the discovery of new kinds of produce. Persæus philosophizes also to the same result; and he adds thereto, that the fruits discovered, and the discoverers of those same fruits, were called by the same names; as the passage of the comic writer runs, that Venus freezes without Bacchus and Ceres. Alexander the Great, the celebrated Macedonian, wrote in a remarkable document [1783] addressed to his mother, that under fear of his power there had been betrayed to him by the priest the secret of the gods having been men: to her he makes Vulcan the original of all, and then the race of Jupiter. And you behold the swallow and the cymbal of Isis, [1784] and the tomb of your Serapis or Osiris empty, with his limbs scattered about. Then consider the sacred rites themselves, and their very mysteries: you will find mournful deaths, misfortunes, and funerals, and the griefs and wailings of the miserable gods. Isis bewails, laments, and seeks after her lost son, with her Cynocephalus and her bald priests; and the wretched Isiacs beat their breasts, and imitate the grief of the most unhappy mother. By and by, when the little boy is found, Isis rejoices, and the priests exult, Cynocephalus the discoverer boasts, and they do not cease year by year either to lose what they find, or to find what they lose. Is it not ridiculous either to grieve for what you worship, or to worship that over which you grieve? Yet these were formerly Egyptian rites, and now are Roman ones. Ceres with her torches lighted, and surrounded [1785] with a serpent, with anxiety and solicitude tracks the footsteps of Proserpine, stolen away in her wandering, and corrupter. These are the Eleusinian mysteries. And what are the sacred rites of Jupiter? His nurse is a she-goat, and as an infant he is taken away from his greedy father, lest he should be devoured; and clanging uproar [1786] is dashed out of the cymbals of the Corybantes, lest the father should hear the infant's wailing. Cybele of Dindymus--I am ashamed to speak of it--who could not entice her adulterous lover, who unhappily was pleasing to her, to lewdness, because she herself, as being the mother of many gods, was ugly and old, mutilated him, doubtless that she might make a god of the eunuch. On account of this story, the Galli also worship her by the punishment of their emasculated body. Now certainly these things are not sacred rites, but tortures. What are the very forms and appearances (of the gods)? do they not argue the contemptible and disgraceful characters of your gods? [1787] Vulcan is a lame god, and crippled; Apollo, smooth-faced after so many ages; Æsculapius well bearded, notwithstanding that he is the son of the ever youthful Apollo; Neptune with sea-green eyes; Minerva with eyes bluish grey; Juno with ox-eyes; Mercury with winged feet; Pan with hoofed feet; Saturn with feet in fetters; Janus, indeed, wears two faces, as if that he might walk with looks turned back; Diana sometimes is a huntress, with her robe girded up high; and as the Ephesian she has many and fruitful breasts; and when exaggerated as Trivia, she is horrible with three heads and with many hands. What is your Jupiter himself? Now he is represented in a statue as beardless, now he is set up as bearded; and when he is called Hammon, he has horns; and when Capitolinus, then he wields the thunderbolts; and when Latiaris, he is sprinkled with gore; and when Feretrius, he is not approached; [1788] and not to mention any further the multitude of Jupiters, the monstrous appearances of Jupiter are as numerous as his names. Erigone was hanged from a noose, that as a virgin she might be glowing [1789] among the stars. The Castors die by turns, that they may live. Æsculapius, that he may rise into a god, is struck with a thunderbolt. Hercules, that he may put off humanity, is burnt up by the fires of OEta. [1790] __________________________________________________________________ [1782] Otherwise, according to some, "of the historians." [1783] This treatise is mentioned by Athenagoras, Legat. pro Christ., ch. xxviii. [See vol. ii. p. 143, this series.] Also by Augustine, de Civ. Dei., lib. viii. ch. iii. and xxvii. In the fifth chapter Augustine calls the priest by the name of Leo. [1784] This passage is very doubtful both in its text and its meaning. [1785] Otherwise, "carried about." [1786] Otherwise, "his approach is drowned." [1787] Otherwise, "do they not show what are the sports and the honours of your gods?" [1788] These words are very variously read. Davis conjectures that they should be, "When Feretrius, he does not hear," and explains the allusion as follows: that Jupiter Feretrius could only be approached with the spolia opima; and Minucius is covertly ridiculing the Romans, because, not having taken spolia opima for so long a time, they could not approach Feretrius. [1789] Otherwise, "pointed out," or "designated." [1790] Otherwise corrupted into Ætna. __________________________________________________________________ Chapter XXII.--Argument: Moreover, These Fables, Which at First Were Invented by Ignorant Men, Were Afterwards Celebrated by Others, and Chiefly by Poets, Who Did No Little Mischief to the Truth by Their Authority. By Fictions of This Kind, and by Falsehoods of a Yet More Attractive Nature, the Minds of Young People are Corrupted, and Thence They Miserably Grow Old in These Beliefs, Although, on the Other Hand, the Truth is Obvious to Them If They Will Only Seek After It. "These fables and errors we both learn from ignorant parents, and, what is more serious still, we elaborate them in our very studies and instructions, especially in the verses of the poets, who as much as possible have prejudiced [1791] the truth [1792] by their authority. And for this reason Plato rightly expelled from the state which he had founded in his discourse, the illustrious Homer whom he had praised and crowned. [1793] For it was he especially who in the Trojan was allowed your gods, although he made jests of them, still to interfere in the affairs and doings of men: he brought them together in contest; he wounded Venus; he bound, wounded, and drove away Mars. He relates that Jupiter was set free by Briareus, so as not to be bound fast by the rest of the gods; and that he bewailed in showers of blood his son Sarpedon, because he could not snatch him from death; and that, enticed by the girdle of Venus, he lay more eagerly with his wife Juno than he was accustomed to do with his adulterous loves. Elsewhere Hercules threw out dung, and Apollo is feeding cattle for Admetus. Neptune, however, builds walls for Laomedon, and the unfortunate builder did not receive the wages for his work. Then Jupiter's thunderbolt is fabricated [1794] on the anvil with the arms of Æneas, although there were heaven, and thunderbolts, and lightnings long before Jupiter was born in Crete; and neither could the Cyclops imitate, nor Jupiter himself help fearing, the flames of the real thunderbolt. Why should I speak of the detected adultery of Mars and Venus, and of the violence of Jupiter against Ganymede,--a deed consecrated, (as you say,) in heaven? And all these things have been put forward with this view, that a certain authority might be gained for the vices [1795] of men. By these fictions, and such as these, and by lies of a more attractive kind, the minds of boys are corrupted; and with the same fables clinging to them, they grow up even to the strength of mature age; and, poor wretches, they grow old in the same beliefs, although the truth is plain, if they will only seek after it. For all the writers of antiquity, both Greek and Roman, have set forth that Saturn, the beginner of this race and multitude, was a man. Nepos knows this, and Cassius in his history; and Thallus and Diodorus speak the same thing. This Saturn then, driven from Crete, by the fear of his raging son, had come to Italy, and, received by the hospitality of Janus, taught those unskilled and rustic men many things,--as, being something of a Greek, and polished,--to print letters for instance, to coin money, to make instruments. Therefore he preferred that his hiding-place, because he had been safely hidden (latent) there, should be called Latium; and he gave a city, from his own name, the name of Saturnia, and Janus, Janiculum, so that each of them left their names to the memory of posterity. Therefore it was certainly a man that fled, certainly a man who was concealed, and the father of a man, and sprung from a man. He was declared, however, to be the son of earth or of heaven, because among the Italians he was of unknown parents; as even to this day we call those who appear unexpectedly, sent from heaven, those who are ignoble and unknown, sons of the earth. His son Jupiter reigned at Crete after his father was driven out. There he died, there he had sons. To this day the cave of Jupiter is visited, and his sepulchre is shown, and he is convicted of being human by those very sacred rites of his. __________________________________________________________________ [1791] Some read, "and it is marvellous how these have prejudiced," etc. [1792] Some read, "the truth itself." [1793] Plat., de Rep., lib. iii. [1794] Otherwise, "Then Vulcan fabricates," etc. [1795] Otherwise, "judgments." __________________________________________________________________ Chapter XXIII.--Argument: Although the Heathens Acknowledge Their Kings to Be Mortal, Yet They Feign that They are Gods Even Against Their Own Will, Not Because of Their Belief in Their Divinity, But in Honour of the Power that They Have Exerted. Yet a True God Has Neither Rising Nor Setting. Thence Octavius Criticises the Images and Shrines of the Gods. "It is needless to go through each individual case, and to develope the entire series of that race, since in its first parents their mortality is proved, and must have flowed down into the rest by the very law of their succession, unless perhaps you fancy that they were gods after death; as by the perjury of Proculus, Romulus became a god; and by the good-will of the Mauritanians, Juba is a god; and other kings are divine who are consecrated, not in the faith of their divinity, but in honour of the power that they exercised. Moreover, this name is ascribed to those who are unwilling to bear it. They desire to persevere in their human condition. They fear that they may be made gods; although they are already old men, they do not wish it. Therefore neither are gods made from dead people, since a god cannot die; nor of people that are born, since everything which is born dies. But that is divine which has neither rising nor setting. For why, if they were born, are they not born in the present day also?--unless, perchance, Jupiter has already grown old, and child-bearing has failed in Juno, and Minerva has grown grey before she has borne children. Or has that process of generation ceased, for the reason that no assent is any longer yielded to fables of this kind? Besides, if the gods could create, [1796] they could not perish: we should have more gods than all men together; so that now, neither would the heaven contain them, nor the air receive them, nor the earth bear them. Whence it is manifest, that those were men whom we both read of as having been born, and know to have died. Who therefore doubts that the common people pray to and publicly worship the consecrated images of these men; in that the belief and mind of the ignorant is deceived by the perfection of art, is blinded by the glitter of gold, is dimmed with the shining of silver and the whiteness of ivory? But if any one were to present to his mind with what instruments and with what machinery every image is formed, he would blush that he had feared matter, treated after his fancy by the artificer to make a god. [1797] For a god of wood, a portion perhaps of a pile, or of an unlucky log, is hung up, is cut, is hewn, is planed; and a god of brass or of silver, often from an impure vessel, as was done by the Egyptian king, [1798] is fused, is beaten with hammers and forged on anvils; and the god of stone is cut, is sculptured, and is polished by some abandoned man, nor feels the injury done to him in his nativity, any more than afterwards it feels the worship flowing from your veneration; unless perhaps the stone, or the wood, or the silver is not yet a god. When, therefore, does the god begin his existence? Lo, it is melted, it is wrought, it is sculptured--it is not yet a god; lo, it is soldered, it is built together--it is set up, and even yet it is not a god; lo, it is adorned, it is consecrated, it is prayed to--then at length it is a god, when man has chosen it to be so, and for the purpose has dedicated it. __________________________________________________________________ [1796] "Be created" is a more probable reading. [1797] Otherwise, "that he had rashly been so deceived by the artificer in the material, as to make a god." [1798] [Footbaths. See vol. ii., Theophilus, p. 92, and Athenagoras, p. 143.] __________________________________________________________________ Chapter XXIV.--Argument: He Briefly Shows, Moreover, What Ridiculous, Obscene, and Cruel Rites Were Observed in Celebrating the Mysteries of Certain Gods. "How much more truly do dumb animals naturally judge concerning your gods? Mice, swallows, kites, know that they have no feeling: they gnaw them, they trample on them, they sit upon them; and unless you drive them off, they build their nests in the very mouth of your god. Spiders, indeed, weave their webs over his face, and suspend their threads from his very head. You wipe, cleanse, scrape, and you protect and fear those whom you make; while not one of you thinks that he ought to know God before he worships Him; desiring without consideration to obey their ancestors, choosing rather to become an addition to the error of others, than to trust themselves; in that they know nothing of what they fear. Thus avarice has been consecrated in gold and silver; thus the form of empty statues has been established; thus has arisen Roman superstition. And if you reconsider the rites of these gods, how many things are laughable, and how many also pitiable! Naked people run about in the raw winter; some walk bonneted, and carry around old bucklers, or beat drums, or lead their gods a-begging through the streets. Some fanes it is permitted to approach once a year, some it is forbidden to visit at all. There is one place where a man may not go, and there are some that are sacred from women: it is a crime needing atonement for a slave even to be present at some ceremonies. Some sacred places are crowned by a woman having one husband, some by a woman with many; and she who can reckon up most adulteries is sought after with most religious zeal. What! would not a man who makes libations of his own blood, and supplicates (his god) by his own wounds, be better if he were altogether profane, than religious in such a way is this? And he whose shameful parts are cut off, how greatly does he wrong God in seeking to propitiate Him in this manner! since, if God wished for eunuchs, He could bring them as such into existence, and would not make them so afterwards. Who does not perceive that people of unsound mind, and of weak and degraded apprehension, are foolish in these things, and that the very multitude of those who err affords to each of them mutual patronage? Here the defence of the general madness is the multitude of the mad people. __________________________________________________________________ Chapter XXV.--Argument: Then He Shows that Cæcilius Had Been Wrong in Asserting that the Romans Had Gained Their Power Over the Whole World by Means of the Due Observance of Superstitions of This Kind. Rather the Romans in Their Origin Were Collected by Crime, and Grew by the Terrors of Their Ferocity. And Therefore the Romans Were Not So Great Because They Were Religious, But Because They Were Sacrilegious with Impunity. "Nevertheless, you will say that that very superstition itself gave, increased, and established their empire for the Romans, since they prevailed not so much by their valour as by their religion and piety. Doubtless the illustrious and noble justice of the Romans had its beginning from the very cradle of the growing empire. Did they not in their origin, when gathered together and fortified by crime, grow by the terror of their own fierceness? For the first people were assembled together as to an asylum. Abandoned people, profligate, incestuous, assassins, traitors, had flocked together; and in order that Romulus himself, their commander and governor, might excel his people in guilt, he committed fratricide. [1799] These are the first auspices of the religious state! By and by they carried off, violated, and ruined foreign virgins, already betrothed, already destined for husbands, and even some young women from their marriage vows--a thing unexampled [1800] --and then engaged in war with their parents, that is, with their fathers-in-law, and shed the blood of their kindred. What more irreligious, what more audacious, what could be safer than the very confidence of crime? Now, to drive their neighbours from the land, to overthrow the nearest cities, with their temples and altars, to drive them into captivity, to grow up by the losses of others and by their own crimes, is the course of training common to the rest of the kings and the latest leaders with Romulus. Thus, whatever the Romans hold, cultivate, possess, is the spoil of their audacity. All their temples are built from the spoils of violence, that is, from the ruins of cities, from the spoils of the gods, from the murders of priests. This is to insult and scorn, to yield to conquered religions, to adore them when captive, after having vanquished them. For to adore what you have taken by force, is to consecrate sacrilege, not divinities. As often, therefore, as the Romans triumphed, so often they were polluted; and as many trophies as they gained from the nations, so many spoils did they take from the gods. Therefore the Romans were not so great because they were religious, but because they were sacrilegious with impunity. For neither were they able in the wars themselves to have the help of the gods against whom they took up arms; and they began to worship those when they were triumphed over, whom they had previously challenged. But what avail such gods as those on behalf of the Romans, who had had no power on behalf of their own worshippers against the Roman arms? For we know the indigenous gods of the Romans--Romulus, Picus, Tiberinus, and Consus, and Pilumnus, and Picumnus. Tatius both discovered and worshipped Cloacina; Hostilius, Fear and Pallor. Subsequently Fever was dedicated by I know not whom: such was the superstition that nourished that city,--diseases and ill states of health. Assuredly also Acca Laurentia, and Flora, infamous harlots, must be reckoned among the diseases [1801] and the gods of the Romans. Such as these doubtless enlarged the dominion of the Romans, in opposition to others who were worshipped by the nations: for against their own people neither did the Thracian Mars, nor the Cretan Jupiter, nor Juno, now of Argos, now of Samos, now of Carthage, nor Diana of Tauris, nor the Idæan Mother, nor those Egyptian--not deities, but monstrosities--assist them; unless perchance among the Romans the chastity of virgins was greater, or the religion of the priests more holy: though absolutely among very many of the virgins unchastity was punished, in that they, doubtless without the knowledge of Vesta, had intercourse too carelessly with men; and for the rest their impunity arose not from the better protection of their chastity, but from the better fortune of their immodesty. And where are adulteries better arranged by the priests than among the very altars and shrines? where are more panderings debated, or more acts of violence concerted? Finally, burning lust is more frequently gratified in the little chambers of the keepers of the temple, than in the brothels themselves. And still, long before the Romans, by the ordering of God, the Assyrians held dominion, the Medes, the Persians, the Greeks also, and the Egyptians, although they had not any Pontiffs, nor Arvales, nor Salii, nor Vestals, nor Augurs, nor chickens shut up in a coop, by whose feeding or abstinence the highest concerns of the state were to be governed. __________________________________________________________________ [1799] Parricidium. [1800] Virg., Æneid, viii. 635. [1801] Some read "probra" for "morbos," scil. "reproaches." __________________________________________________________________ Chapter XXVI.--Argument: The Weapon that Cæcilius Had Slightly Brandished Against Him, Taken from the Auspices and Auguries of Birds, Octavius Retorts by Instancing the Cases of Regulus, Mancinus, Paulus, and Cæsar. And He Shows by Other Examples, that the Argument from the Oracles is of No Greater Force Than the Others. "And now I come to those Roman auspices and auguries which you have collected with extreme pains, and have borne testimony that they were both neglected with ill consequences, and observed with good fortune. Certainly Clodius, and Flaminius, and Junius lost their armies on this account, because they did not judge it well to wait for the very solemn omen given by the greedy pecking of the chickens. But what of Regulus? Did he not observe the auguries, and was taken captive? Mancinus maintained his religious duty, and was sent under the yoke, and was given up. Paulus also had greedy chickens at Cannæ, yet he was overthrown with the greater part of the republic. [1802] Caius Cæsar despised the auguries and auspices that resisted his making his voyage into Africa before the winter, and thus the more easily he both sailed and conquered. But what and how much shall I go on to say about oracles? After his death Amphiaraus answered as to things to come, though he knew not (while living) that he should be betrayed by his wife on account of a bracelet. The blind Tiresias saw the future, although he did not see the present. Ennius invented the replies of the Pythian Apollo concerning Pyrrhus, although Apollo had already ceased to make verses; and that cautious and ambiguous oracle of his, failed just at the time when men began to be at once more cultivated and less credulous. And Demosthenes, because he knew that the answers were feigned, complained that the Pythia philippized. But sometimes, it is true, even auspices or oracles have touched the truth. Although among many falsehoods chance might appear as if it imitated forethought; yet I will approach the very source of error and perverseness, whence all that obscurity has flowed, and both dig into it more deeply, and lay it open more manifestly. There are some insincere and vagrant spirits degraded from their heavenly vigour by earthly stains and lusts. Now these spirits, after having lost the simplicity of their nature by being weighed down and immersed in vices, for a solace of their calamity, cease not, now that they are ruined themselves, to ruin others; and being depraved themselves, to infuse into others the error of their depravity and being themselves alienated from God, to separate others from God by the introduction of degraded superstitions. The poets know that those spirits are demons; the philosophers discourse of them; Socrates knew it, who, at the nod and decision of a demon that was at his side, either declined or undertook affairs. The Magi, also, not only know that there are demons, but, moreover, whatever miracle they affect to perform, do it by means of demons; by their aspirations and communications they show their wondrous tricks, making either those things appear which are not, or those things not to appear which are. Of those magicians, the first both in eloquence and in deed, Sosthenes, [1803] not only describes the true God with fitting majesty, but the angels that are the ministers and messengers of God, even the true God. And he knew that it enhanced His veneration, that in awe of the very nod and glance of their Lord they should tremble. The same man also declared that demons were earthly, wandering, hostile to humanity. What said Plato, [1804] who believed that it was a hard thing to find out God? Does not he also, without hesitation, tell of both angels and demons? And in his Symposium also, does not he endeavour to explain the nature of demons? For he will have it to be a substance between mortal and immortal--that is, mediate between body and spirit, compounded by mingling of earthly weight and heavenly lightness; whence also he warns us of the desire of love, [1805] and he says that it is moulded and glides into the human breast, and stirs the senses, and moulds the affections, and infuses the ardour of lust. __________________________________________________________________ [1802] Reipublicæ; but it is shrewdly conjectured that the passage was written, "cum majore R. P. parte"--"with the greater part of the Roman people," and the mistake made by the transcriber of the ms. [1803] Otherwise Hostanes. [1804] [Octavius and Minucius had but one mind (see cap. i. supra), and both were philosophers of the Attic Academy reflecting Cicero. See my remarks on Athenagoras, vol. ii. p. 126, this series.] [1805] According to some editors, "warns us that the desire of love is received." __________________________________________________________________ Chapter XXVII.--Argument: Recapitulation. Doubtless Here is a Source of Error: Demons Lurk Under the Statues and Images, They Haunt the Fanes, They Animate the Fibres of the Entrails, Direct the Flights of Birds, Govern the Lots, Pour Forth Oracles Involved in False Responses. These Things Not from God; But They are Constrained to Confess When They are Adjured in the Name of the True God, and are Driven from the Possessed Bodies. Hence They Flee Hastily from the Neighbourhood of Christians, and Stir Up a Hatred Against Them in the Minds of the Gentiles Who Begin to Hate Them Before They Know Them. "These impure spirits, therefore--the demons--as is shown by the Magi, by the philosophers, and by Plato, consecrated under statues and images, lurk there, and by their afflatus attain the authority as of a present deity; while in the meantime they are breathed into the prophets, while they dwell in the shrines, while sometimes they animate the fibres of the entrails, control the flights of birds, direct the lots, are the cause of oracles involved in many falsehoods. For they are both deceived, and they deceive; inasmuch as they are both ignorant of the simple truth, and for their own ruin they confess not that which they know. Thus they weigh men downwards from heaven, and call them away from the true God to material things: they disturb the life, render all men [1806] unquiet; creeping also secretly into human bodies, with subtlety, as being spirits, they feign diseases, alarm the minds, wrench about the limbs; that they may constrain men to worship them, being gorged with the fumes of altars or the sacrifices of cattle, that, by remitting what they had bound, they may seem to have cured it. These raging maniacs also, whom you see rush about in public, are moreover themselves prophets without a temple; thus they rage, thus they rave, thus they are whirled around. In them also there is a like instigation of the demon, but there is a dissimilar occasion for their madness. From the same causes also arise those things which were spoken of a little time ago by you, that Jupiter demanded the restoration of his games in a dream, that the Castors appeared with horses, and that a small ship was following the leading of the matron's girdle. A great many, even some of your own people, know all those things that the demons themselves confess concerning themselves, as often as they are driven by us from bodies by the torments of our words and by the fires of our prayers. Saturn himself, and Serapis, and Jupiter, and whatever demons you worship, overcome by pain, speak out what they are; and assuredly they do not lie to their own discredit, especially when any of you are standing by. Since they themselves are the witnesses that they are demons, believe them when they confess the truth of themselves; for when abjured by the only and true God, unwillingly the wretched beings shudder in [1807] their bodies, and either at once leap forth, or vanish by degrees, as the faith of the sufferer assists or the grace of the healer inspires. Thus they fly from Christians when near at hand, whom at a distance they harassed by your means in their assemblies. And thus, introduced into the minds of the ignorant, they secretly sow there a hatred of us by means of fear. For it is natural both to hate one whom you fear, and to injure one whom you have feared, if you can. Thus they take possession of the minds and obstruct the hearts, that men may begin to hate us before they know us; lest, if known, they should either imitate us, or not be able to condemn us. __________________________________________________________________ [1806] Some read "slumbers" for "all men." [1807] "Cling to" is another reading. __________________________________________________________________ Chapter XXVIII.--Argument: Nor is It Only Hatred that They Arouse Against the Christians, But They Charge Against Them Horrid Crimes, Which Up to This Time Have Been Proved by Nobody. This is the Work of Demons. For by Them a False Report is Both Set on Foot and Propagated. The Christians are Falsely Accused of Sacrilege, of Incest, of Adultery, of Parricide; And, Moreover, It is Certain and True that the Very Same Crimes, or Crimes Like to or Greater Than These, are in Fact Committed by the Gentiles Themselves. "But how unjust it is, [1808] to form a judgment on things unknown and unexamined, as you do! Believe us ourselves when penitent, for we also were the same as you, and formerly, while yet blind and obtuse, thought the same things as you; to wit, that the Christians worshipped monsters, devoured infants, mingled in incestuous banquets. And we did not perceive that such fables as these were always set afloat by those (newsmongers), and were never either inquired into nor proved; and that in so long a time no one had appeared to betray (their doings), to obtain not only pardon for their crime, but also favour for its discovery: moreover, that it was to this extent not evil, that a Christian, when accused, neither blushed nor feared, and that he only repented that he had not been one before. We, however, when we undertook to defend and protect some sacrilegious and incestuous persons, and even parricides, did not think that these (Christians) were to be heard at all. Sometimes even, when we affected to pity them, we were more cruelly violent against them, so as to torture them [1809] when they confessed, that they might deny, to wit, that they might not perish; making use of a perverse inquisition against them, not to elicit the truth, but to compel a falsehood. And if any one, by reason of greater weakness, overcome with suffering, and conquered, should deny that he was a Christian, we showed favour to him, as if by forswearing that name he had at once atoned for all his deeds by that simple denial. Do not you acknowledge that we felt and did the same as you feel and do? when, if reason and not the instigation of a demon were to judge, they should rather have been pressed not to disavow themselves Christians, but to confess themselves guilty of incests, of abominations, of sacred rites polluted, of infants immolated. For with these and such as these stories, did those same demons fill up the ears of the ignorant against us, to the horror of their execration. Nor yet was it wonderful, since the common report of men, [1810] which is, always fed by the scattering of falsehoods, is wasted away when the truth is brought to light. Thus this is the business of demons, for by them false rumours are both sown and cherished. Thence arises what you say that you hear, that an ass's head is esteemed among us a divine thing. Who is such a fool as to worship this? Who is so much more foolish as to believe that it is an object of worship? unless that you even consecrate whole asses in your stables, together with your Epona, [1811] and religiously devour [1812] those same asses with Isis. Also you offer up and worship the heads of oxen and of wethers, and you dedicate gods mingled also of a goat and a man, and gods with the faces of dogs and lions. Do you not adore and feed Apis the ox, with the Egyptians? And you do not condemn their sacred rites instituted in honour of serpents, and crocodiles, and other beasts, and birds, and fishes, of which if any one were to kill one of these gods, he is even punished with death. These same Egyptians, together with very many of you, are not more afraid of Isis than they are of the pungency of onions, nor of Serapis more than they tremble at the basest noises produced by the foulness of their bodies. He also who fables against us about our adoration of the members of the priest, tries to confer upon us what belongs really to himself. (Ista enim impudicitæ eorum forsitan sacra sint, apud quos sexus omnis membris omnibus prostat, apud quos iota impudicitia vocatur urbanitas; qui scortorum licentiæ invident, qui medios viros lambunt, libidinoso ore inguinibus inhærescunt, homines malæ linguæ etiam si tacerent, quos prius tædescit impudicitiæ suæ quam pudescit.) Abomination! they suffer on themselves such evil deeds, as no age is so effeminate as to be able to bear, and no slavery so cruel as to be compelled to endure. __________________________________________________________________ [1808] Otherwise read, "But how great a fault it is." [1809] "To urge them" is the reading in some text. [1810] "Of all men" is another reading. [1811] Otherwise, "Hippona." [1812] Otherwise, "devote," and other readings. __________________________________________________________________ Chapter XXIX.--Argument: Nor is It More True that a Man Fastened to a Cross on Account of His Crimes is Worshipped by Christians, for They Believe Not Only that He Was Innocent, But with Reason that He Was God. But, on the Other Hand, the Heathens Invoke the Divine Powers of Kings Raised into Gods by Themselves; They Pray to Images, and Beseech Their Genii. "These, and such as these infamous things, we are not at liberty even to hear; it is even disgraceful with any more words to defend ourselves from such charges. For you pretend that those things are done by chaste and modest persons, which we should not believe to be done at all, unless you proved that they were true concerning yourselves. For in that you attribute to our religion the worship of a criminal and his cross, [1813] you wander far from the neighbourhood of the truth, in thinking either that a criminal deserved, or that an earthly being was able, to be believed God. Miserable indeed is that man whose whole hope is dependent on mortal man, for all his help is put an end to with the extinction of the man. [1814] The Egyptians certainly choose out a man for themselves whom they may worship; him alone they propitiate; him they consult about all things; to him they slaughter victims; and he who to others is a god, to himself is certainly a man whether he will or no, for he does not deceive his own consciousness, if he deceives that of others. "Moreover, a false flattery disgracefully caresses princes and kings, not as great and chosen men, as is just, but as gods; whereas honour is more truly rendered to an illustrious man, and love is more pleasantly given to a very good man. Thus they invoke their deity, they supplicate their images, they implore their Genius, that is, their demon; and it is safer to swear falsely by the genius of Jupiter than by that of a king. Crosses, moreover, we neither worship nor wish for. [1815] You, indeed, who consecrate gods of wood, adore wooden crosses perhaps as parts of your gods. For your very standards, as well as your banners; and flags of your camp, what else are they but crosses glided and adorned? Your victorious trophies not only imitate the appearance of a simple cross, but also that of a man affixed to it. We assuredly see the sign of a cross, [1816] naturally, in the ship when it is carried along with swelling sails, when it glides forward with expanded oars; and when the military yoke is lifted up, it is the sign of a cross; and when a man adores God with a pure mind, with hands outstretched. Thus the sign of the cross either is sustained by a natural reason, or your own religion is formed with respect to it. __________________________________________________________________ [1813] [A reverent allusion to the Crucified, believed in and worshipped as God.] [1814] [Jer. xvii. 5-7.] [1815] [See Justin Martyr's Dialogue with Trypho, chap. lxxxix. et seqq. vol. i. p. 244. S.] [1816] [See Reeves's Apologies (ut supra), vol. ii. p. 144, note. S.] __________________________________________________________________ Chapter XXX.--Argument: The Story About Christians Drinking the Blood of an Infant that They Have Murdered, is a Barefaced Calumny. But the Gentiles, Both Cruelly Expose Their Children Newly Born, and Before They are Born Destroy Them by a Cruel Abortion. Christians are Neither Allowed to See Nor to Hear of Manslaughter. "And now I should wish to meet him who says or believes that we are initiated by the slaughter and blood of an infant. Think you that it can be possible for so tender, so little a body to receive those fatal wounds; for any one to shed, pour forth, and drain that new blood of a youngling, and of a man scarcely come into existence? No one can believe this, except one who can dare to do it. And I see that you at one time expose your begotten children to wild beasts and to birds; at another, that you crush them when strangled with a miserable kind of death. There are some women who, by drinking medical preparations, [1817] extinguish the source of the future man in their very bowels, and thus commit a parricide before they bring forth. And these things assuredly come down from the teaching of your gods. For Saturn did not expose his children, but devoured them. With reason were infants sacrificed to him by parents in some parts of Africa, caresses and kisses repressing their crying, that a weeping victim might not be sacrificed. Moreover, among the Tauri of Pontus, and to the Egyptian Busiris, it was a sacred rite to immolate their guests, and for the Galli to slaughter to Mercury human, or rather inhuman, sacrifices. The Roman sacrificers buried living a Greek man and a Greek woman, a Gallic man and a Gallic woman; and to this day, Jupiter Latiaris is worshipped by them with murder; and, what is worthy of the son of Saturn, he is gorged with the blood of an evil and criminal man. I believe that he himself taught Catiline to conspire under a compact of blood, and Bellona to steep her sacred rites with a draught of human gore, and taught men to heal epilepsy with the blood of a man, that is, with a worse disease. They also are not unlike to him who devour the wild beasts from the arena, besmeared and stained with blood, or fattened with the limbs or the entrails of men. To us it is not lawful either to see or to hear of homicide; and so much do we shrink from human blood, that we do not use the blood even of eatable animals in our food. __________________________________________________________________ [1817] By medicaments and drinks. __________________________________________________________________ Chapter XXXI.--Argument: The Charge of Our Entertainments Being Polluted with Incest, is Entirely Opposed to All Probability, While It is Plain that Gentiles are Actually Guilty of Incest. The Banquets of Christians are Not Only Modest, But Temperate. In Fact, Incestuous Lust is So Unheard Of, that with Many Even the Modest Association of the Sexes Gives Rise to a Blush. "And of the incestuous banqueting, the plotting of demons has falsely devised an enormous fable against us, to stain the glory of our modesty, by the loathing excited by an outrageous infamy, that before inquiring into the truth it might turn men away from us by the terror of an abominable charge. It was thus your own Fronto [1818] acted in this respect: he did not produce testimony, as one who alleged a charge, but he scattered reproaches as a rhetorician. For these things have rather originated from your own nations. Among the Persians, a promiscuous association between sons and mothers is allowed. Marriages with sisters are legitimate among the Egyptians and in Athens. Your records and your tragedies, which you both read and hear with pleasure, glory in incests: thus also you worship incestuous gods, who have intercourse with mothers, with daughters, with sisters. With reason, therefore, is incest frequently detected among you, and is continually permitted. Miserable men, you may even, without knowing it, rush into what is unlawful: since you scatter your lusts promiscuously, since you everywhere beget children, since you frequently expose even those who are born at home to the mercy of others, it is inevitable that you must come back to your own children, and stray to your own offspring. Thus you continue the story of incest, even although you have no consciousness of your crime. But we maintain our modesty not in appearance, but in our heart we gladly abide by the bond of a single marriage; in the desire of procreating, we know either one wife, or none at all. We practise sharing in banquets, which are not only modest, but also sober: for we do not indulge in entertainments nor prolong our feasts with wine; but we temper our joyousness with gravity, with chaste discourse, and with body even more chaste (divers of us unviolated) enjoy rather than make a boast of a perpetual virginity of a body. So far, in fact, are they from indulging in incestuous desire, that with some even the (idea of a) modest intercourse of the sexes causes a blush. Neither do we at once stand on the level of the lowest of the people, if we refuse your honours and purple robes; and we are not fastidious, if we all have a discernment of one good, but are assembled together with the same quietness with which we live as individuals; and we are not garrulous in corners, although you either blush or are afraid to hear us in public. And that day by day the number of us is increased, is not a ground for a charge of error, but is a testimony which claims praise; for, in a fair mode of life, our actual number both continues and abides undiminished, and strangers increase it. Thus, in short, we do not distinguish our people by some small bodily mark, as you suppose, but easily enough by the sign of innocency and modesty. Thus we love one another, to your regret, with a mutual love, because we do not know how to hate. Thus we call one another, to your envy, brethren: as being men born of one God and Parent, and companions in faith, and as fellow-heirs in hope. You, however, do not recognise one another, and you are cruel in your mutual hatreds; nor do you acknowledge one another as brethren, unless indeed for the purpose of fratricide. __________________________________________________________________ [1818] [Fronto is called "our Cirtensian" in cap. ix. supra; and this suggests that the Octavius was probably written in Cirta, circaa.d. 210. See supra, p. 178.] __________________________________________________________________ Chapter XXXII.--Argument: Nor Can It Be Said that the Christians Conceal What They Worship Because They Have No Temples and No Altars, Inasmuch as They are Persuaded that God Can Be Circumscribed by No Temple, and that No Likeness of Him Can Be Made. But He is Everywhere Present, Sees All Things, Even the Most Secret Thoughts of Our Hearts; And We Live Near to Him, and in His Protection. "But do you think that we conceal what we worship, if we have not temples and altars? And yet what image of God shall I make, since, if you think rightly, man himself is the image of God? What temple shall I build to Him, when this whole world fashioned by His work cannot receive Him? And when I, a man, dwell far and wide, shall I shut up the might of so great majesty within one little building? Were it not better that He should be dedicated in our mind, consecrated in our inmost heart? Shall I offer victims and sacrifices to the Lord, such as He has produced for my use, that I should throw back to Him His own gift? It is ungrateful when the victim fit for sacrifice is a good disposition, and a pure mind, and a sincere judgment. [1819] Therefore he who cultivates innocence supplicates God; he who cultivates justice makes offerings to God; he who abstains from fraudulent practices propitiates God; he who snatches man from danger slaughters the most acceptable victim. These are our sacrifices, these are our rites of God's worship; thus, among us, he who is most just is he who is most religious. But certainly the God whom we worship we neither show nor see. Verily for this reason we believe Him to be God, that we can be conscious of Him, but cannot see Him; for in His works, and in all the movements of the world, we behold His power ever present when He thunders, lightens, darts His bolts, or when He makes all bright again. Nor should you wonder if you do not see God. By the wind and by the blasts of the storm all things are driven on and shaken, are agitated, and yet neither wind nor tempest comes under our eyesight. Thus we cannot look upon the sun, which is the cause of seeing to all creatures: the pupil of the eye is with drawn from his rays, the gaze of the beholder is dimmed; and if you look too long, all power of sight is extinguished. What! can you sustain the Architect of the sun Himself, the very source of light, when you turn yourself away from His lightnings, and hide yourself from His thunderbolts? Do you wish to see God with your carnal eyes, when you are neither able to behold nor to grasp your own soul itself, by which you are enlivened and speak? But, moreover, it is said that God is ignorant of man's doings; and being established in heaven, He can neither survey all nor know individuals. Thou errest, O man, and art deceived; for from where is God afar off, when all things heavenly and earthly, and which are beyond this province of the universe, are known to God, are full of God? Everywhere He is not only very near to us, but He is infused into us. Therefore once more look upon the sun: it is fixed fast in the heaven, yet it is diffused over all lands equally; present everywhere, it is associated and mingled with all things; its brightness is never violated. How much more God, who has made all things, and looks upon all things, from whom there can be nothing secret, is present in the darkness, is present in our thoughts, as if in the deep darkness. Not only do we act in Him, but also, I had almost said, we live with Him. __________________________________________________________________ [1819] According to some editions, "conscience." __________________________________________________________________ Chapter XXXIII.--Argument: That Even If God Be Said to Have Nothing Availed the Jews, Certainly the Writers of the Jewish Annals are the Most Sufficient Witnesses that They Forsook God Before They Were Forsaken by Him. "Neither let us flatter ourselves concerning our multitude. We seem many to ourselves, but to God we are very few. We distinguish peoples and nations; to God this whole world is one family. Kings only know all the matters of their kingdom by the ministrations of their servants: God has no need of information. We not only live in His eyes, but also in His bosom. But it is objected that it availed the Jews nothing that they themselves worshipped the one God with altars and temples, with the greatest superstition. You are guilty of ignorance if you are recalling later events while you are forgetful or unconscious of former ones. For they themselves also, as long as they worshipped our God--and He is the same God of all--with chastity, innocency, and religion, as long as they obeyed His wholesome precepts, from a few became innumerable, from poor became rich, from being servants became kings; a few overwhelmed many; unarmed men overwhelmed armed ones as they fled from them, following them up by God's command, and with the elements striving on their behalf. Carefully read over their Scriptures, or if you are better pleased with the Roman writings, [1820] inquire concerning the Jews in the books (to say nothing of ancient documents) of Flavius Josephus [1821] or Antoninus Julianus, and you shall know that by their wickedness they deserved this fortune, and that nothing happened which had not before been predicted to them, if they should persevere in their obstinacy. Therefore you will understand that they forsook before they were forsaken, and that they were not, as you impiously say, taken captive with their God, but they were given up by God as deserters from His discipline. __________________________________________________________________ [1820] [Minucius is blamed for not introducing more Scripture! He relates his friend's argument with a scoffing Pagan. How could Octavius have used the Scriptures with such an antagonist?] [1821] [Wars of the Jews, b. v. cap. 9, etc.] __________________________________________________________________ Chapter XXXIV.--Argument: Moreover, It is Not at All to Be Wondered at If This World is to Be Consumed by Fire, Since Everything Which Has a Beginning Has Also an End. And the Ancient Philosophers are Not Averse from the Opinion of the Probable Burning Up of the World. Yet It is Evident that God, Having Made Man from Nothing, Can Raise Him Up from Death into Life. And All Nature Suggests a Future Resurrection. "Further, in respect of the burning up of the world, it is a vulgar error not to believe either that fire will fall upon it in an unforeseen way, or that the world will be destroyed by it. [1822] For who of wise men doubts, who is ignorant, that all things which have had a beginning perish, all things which are made come to an end? The heaven also, with all things which are contained in heaven, will cease even as it began. The nourishment of the seas by the sweet waters of the springs shall pass away into the power of fire. [1823] The Stoics have a constant belief that, the moisture being dried up, all this world will take fire; and the Epicureans have the very same opinion concerning the conflagration of the elements and the destruction of the world. Plato speaks, saying that parts of the world are now inundated, and are now burnt up by alternate changes; and although he says that the world itself is constructed perpetual and indissoluble, yet he adds that to God Himself, the only artificer, [1824] it is both dissoluble and mortal. Thus it is no wonder if that mass be destroyed by Him by whom it was reared. You observe that philosophers dispute of the same things that we are saying, not that we are following up their tracks, but that they, from the divine announcements of the prophets, imitated the shadow of the corrupted truth. Thus also the most illustrious of the wise men, Pythagoras first, and Plato chiefly, have delivered the doctrine of resurrection with a corrupt and divided faith; for they will have it, that the bodies being dissolved, the souls alone both abide for ever, and very often pass into other new bodies. To these things they add also this, by way of misrepresenting the truth, that the souls of men return into cattle, birds, and beasts. Assuredly such an opinion as that is not worthy of a philosopher's inquiry, but of the ribaldry of a buffoon. [1825] But for our argument it is sufficient, that even in this your wise men do in some measure harmonize with us. But who is so foolish or so brutish as to dare to deny that man, as he could first of all be formed by God, so can again be re-formed; that he is nothing after death, and that he was nothing before he began to exist; and as from nothing it was possible for him to be born, so from nothing it may be possible for him to be restored? Moreover, it is more difficult to begin that which is not, than to repeat that which has been. Do you think that, if anything is withdrawn from our feeble eyes, it perishes to God? Every body, whether it is dried up into dust, or is dissolved into moisture, or is compressed into ashes, or is attenuated into smoke, is withdrawn from us, but it is reserved for God in the custody of the elements. Nor, as you believe, do we fear any loss from sepulture, [1826] but we adopt the ancient and better custom of burying in the earth. See, therefore, how for our consolation all nature suggests a future resurrection. The sun sinks down and arises, the stars pass away and return, the flowers die and revive again, after their wintry decay the shrubs resume their leaves, seeds do not flourish again. unless they are rotted: [1827] thus the body in the sepulchre is like the trees which in winter hide their verdure with a deceptive dryness. Why are you in haste for it to revive and return, while the winter is still raw? We must wait also for the spring-time of the body. And I am not ignorant that many, in the consciousness of what they deserve, rather desire than believe that they shall be nothing after death; for they would prefer to be altogether extinguished, rather than to be restored for the purpose of punishment. And their error also is enhanced, both by the liberty granted them in this life, and by God's very great patience, whose judgment, the more tardy it is, is so much the more just. __________________________________________________________________ [1822] This passage is very indefinite, and probably corrupt; the meaning is anything but satisfactory. The general meaning is given freely thus: "Further, it is a vulgar error to doubt or disbelieve a future conflagration of the world." [1823] This passage is very variously read, without substantial alteration of the sense. [1824] Otherwise, "to God Himself alone, the artificer." [1825] This is otherwise read, "the work of the mimic or buffoon." [1826] Scil. "by burning." [1827] [1 Cor. xv. 36, Job xiv. 7-15.] __________________________________________________________________ Chapter XXXV.--Argument: Righteous and Pious Men Shall Be Rewarded with Never-Ending Felicity, But Unrighteous Men Shall Be Visited with Eternal Punishment. The Morals of Christians are Far More Holy Than Those of the Gentiles. "And yet men are admonished in the books and poems of the most learned poets of that fiery river, and of the heat flowing in manifold turns from the Stygian marsh,--things which, prepared for eternal torments, and known to them by the information of demons and from the oracles of their prophets, they have delivered to us. And therefore among them also even king Jupiter himself swears religiously by the parching banks and the black abyss; for, with foreknowledge of the punishment destined to him, with his worshippers, he shudders. Nor is there either measure or termination to these torments. There the intelligent fire [1828] burns the limbs and restores them, feeds on them and nourishes them. As the fires of the thunderbolts strike upon the bodies, and do not consume them; as the fires of Mount Ætna and of Mount Vesuvius, and of burning lands everywhere, glow, but are not wasted; so that penal fire is not fed by the waste of those who burn, but is nourished by the unexhausted eating away of their bodies. But that they who know not God are deservedly tormented as impious, as unrighteous persons, no one except a profane man hesitates to believe, since it is not less wicked to be ignorant of, than to offend the Parent of all, and the Lord of all. And although ignorance of God is sufficient for punishment, even as knowledge of Him is of avail for pardon, yet if we Christians be compared with you, although in some things our discipline is inferior, yet we shall be found much better than you. For you forbid, and yet commit, adulteries; we are born [1829] men only for our own wives: you punish crimes when committed; with us, even to think of crimes is to sin: you are afraid of those who are aware of what you do; we are even afraid of our own conscience alone, without which we cannot exist: finally, from your numbers the prison boils over; but there is no Christian there, unless he is accused on account of his religion, or a deserter. __________________________________________________________________ [1828] pur sophronoun is an expression of Clemens Alexandrinus, so that there is no need for the emendation of "rapiens" instead of "sapiens," suggested by one editor. [1829] "Are known as" is another reading. __________________________________________________________________ Chapter XXXVI.--Argument: Fate is Nothing, Except So Far as Fate is God. Man's Mind is Free, and Therefore So is His Action: His Birth is Not Brought into Judgment. It is Not a Matter of Infamy, But of Glory, that Christians are Reproached for Their Poverty; And the Fact that They Suffer Bodily Evils is Not as a Penalty, But as a Discipline. "Neither let any one either take comfort from, or apologize for what happens from fate. Let what happens be of the disposition of fortune, yet the mind is free; and therefore man's doing, not his dignity, is judged. For what else is fate than what God has spoken [1830] of each one of us? who, since He can foresee our constitution, determines also the fates for us, according to the deserts and the qualities of individuals. Thus in our case it is not the star under which we are born that is punished, but the particular nature of our disposition is blamed. And about fate enough is said; or if, in consideration of the time, we have spoken too little, we shall argue the matter at another time more abundantly [1831] and more fully. But that many of us are called poor, this is not our disgrace, but our glory; for as our mind is relaxed by luxury, so it is strengthened by frugality. And yet who can be poor if he does not want, if he does not crave for the possessions of others, if he is rich towards God? He rather is poor, who, although he has much, desires more. Yet I will speak [1832] according as I feel. No one can be so poor as he is born. Birds live without any patrimony, and day by day the cattle are fed; and yet these creatures are born for us--all of which things, if we do not lust after, we possess. Therefore, as he who treads a road is the happier the lighter he walks, so happier is he in this journey of life who lifts himself along in poverty, and does not breathe heavily under the burden of riches. And yet even if we thought wealth useful to us, we should ask it of God. Assuredly He might be able to indulge us in some measure, whose is the whole; but we would rather despise riches than possess them: [1833] we desire rather innocency, we rather entreat for patience, we prefer being good to being prodigal; and that we feel and suffer the human mischiefs of the body is not punishment--it is warfare. For fortitude is strengthened by infirmities, and calamity is very often the discipline of virtue; in addition, strength both of mind and of body grows torpid without the exercise of labour. Therefore all your mighty men whom you announce as an example have flourished illustriously by their afflictions. And thus God is neither unable to aid us, nor does He despise us, since He is both the ruler of all men and the lover of His own people. But in adversity He looks into and searches out each one; He weighs the disposition of every individual in dangers, even to death at last; He investigates the will of man, certain that to Him nothing can perish. Therefore, as gold by the fires, so are we declared by critical moments. __________________________________________________________________ [1830] Fatus. [1831] Otherwise read, "both more truly." [1832] Some read, "I will speak at length." [1833] Probably a better reading is "strive for them." __________________________________________________________________ Chapter XXXVII.--Argument: Tortures Most Unjustly Inflicted for the Confession of Christ's Name are Spectacles Worthy of God. A Comparison Instituted Between Some of the Bravest of the Heathens and the Holy Martyrs. He Declares that Christians Do Not Present Themselves at Public Shows and Processions, Because They Know Them, with the Greatest Certainty, to Be No Less Impious Than Cruel. "How beautiful is the spectacle to God when a Christian does battle with pain; when he is drawn up against threats, and punishments, and tortures; when, mocking [1834] the noise of death, he treads under foot the horror of the executioner; when he raises up his liberty against kings and princes, and yields to God alone, whose he is; when, triumphant and victorious, he tramples upon the very man who has pronounced sentence against him! For he has conquered who has obtained that for which he contends. What soldier would not provoke peril with greater boldness under the eyes of his general? For no one receives a reward before his trial, and yet the general does not give what he has not: he cannot preserve life, but he can make the warfare glorious. But God's soldier is neither forsaken in suffering, nor is brought to an end by death. Thus the Christian may seem to be miserable; he cannot be really found to be so. You yourselves extol unfortunate men to the skies; Mucius Scævola, for instance, who, when he had failed in his attempt against the king, would have perished among the enemies unless he had sacrificed his right hand. And how many of our people have borne that not their right hand only, but their whole body, should be burned--burned up without any cries of pain, especially when they had it in their power to be sent away! Do I compare men with Mucius or Aquilius, or with Regulus? Yet boys and young women among us treat with contempt crosses and tortures, wild beasts, and all the bugbears of punishments, with the inspired [1835] patience of suffering. And do you not perceive, O wretched men, that there is nobody who either is willing without reason to undergo punishment, or is able without God to bear tortures? Unless, perhaps, the fact has deceived you, that those who know not God abound in riches, flourish in honours, and excel in power. Miserable men! in this respect they are lifted up the higher, that they may fall down lower. For these are fattened as victims for punishment, as sacrifices they are crowned for the slaughter. Thus in this respect some are lifted up to empires and dominations, that the unrestrained exercise of power might make a market of their spirit to the unbridled licence that is characteristic of a ruined soul. [1836] For, apart from the knowledge of God, what solid happiness can there be, since death must come? Like a dream, happiness slips away before it is grasped. Are you a king? Yet you fear as much as you are feared; and however you may be surrounded with abundant followers, yet you are alone in the presence of danger. Are you rich? But fortune is ill trusted; and with a large travelling equipage the brief journey of life is not furnished, but burdened. Do you boast of the fasces and the magisterial robes? It is a vain mistake of man, and an empty worship of dignity, to glitter in purple and to be sordid in mind. Are you elevated by nobility of birth? do you praise your parents? Yet we are all born with one lot; it is only by virtue that we are distinguished. We therefore, who are estimated by our character and our modesty, reasonably abstain from evil pleasures, and from your pomps and exhibitions, the origin of which in connection with sacred things we know, and condemn their mischievous enticements. For in the chariot games who does not shudder at the madness of the people brawling among themselves? or at the teaching of murder in the gladiatorial games? In the scenic games also the madness is not less, but the debauchery is more prolonged: for now a mimic either expounds or shows forth adulteries; now nerveless player, while he feigns lust, suggests it; the same actor disgraces your gods by attributing to them adulteries, sighs, hatreds; the same provokes your tears with pretended sufferings, with vain gestures and expressions. Thus you demand murder, in fact, while you weep at it in fiction. __________________________________________________________________ [1834] "Arridens," but otherwise "arripiens," scil. "snatching at," suggesting possibly the idea of the martyrs chiding the delays of the executioners, or provoking the rush of the wild beasts. [1835] Otherwise, "unhoped-for." [This chapter has been supposed to indicate that the work was written in a time of persecution. Faint tokens of the same have been imagined also, in capp. 29 and 33, supra.] [1836] This passage is peculiar; the original is, "Ut ingenium eorum perditæ mentis licentiæ potestatis liberæ nundinentur," with various modifications of reading. __________________________________________________________________ Chapter XXXVIII.--Argument: Christians Abstain from Things Connected with Idol Sacrifices, Lest Any One Should Think Either that They Yield to Demons, or that They are Ashamed of Their Religion. They Do Not Indeed Despise All the Colour and Scent of Flowers, for They are Accustomed to Use Them Scattered About Loosely and Negligently, as Well as to Entwine Their Necks with Garlands; But to Crown the Head of a Corpse They Think Superfluous and Useless. Moreover, with the Same Tranquillity with Which They Live They Bury Their Dead, Waiting with a Very Certain Hope the Crown of Eternal Felicity. Therefore Their Religion, Rejecting All the Superstitions of the Gentiles, Should Be Adopted as True by All Men. "But that we despise the leavings of sacrifices, and the cups out of which libations have been poured, is not a confession of fear, but an assertion of our true liberty. For although nothing which comes into existence as an inviolable gift of God is corrupted by any agency, yet we abstain, lest any should think either that we are submitting to demons, to whom libation has been made, or that we are ashamed of our religion. But who is he who doubts of our indulging ourselves in spring flowers, when we gather both the rose of spring and the lily, and whatever else is of agreeable colour and odour among the flowers? For these we both use scattered loose and free, and we twine our necks with them in garlands. Pardon us, forsooth, that we do not crown our heads; we are accustomed to receive the scent of a sweet flower in our nostrils, not to inhale it with the back of our head or with our hair. Nor do we crown the dead. And in this respect I the more wonder at you, in the way in which you apply to a lifeless person, or to one who does not feel, a torch; or a garland [1837] to one who does not smell it, when either as blessed he does not want, or, being miserable, he has no pleasure in, flowers. Still we adorn our obsequies with the same tranquillity with which we live; and we do not bind to us a withering garland, but we wear one living with eternal flowers from God, since we, being both moderate and secure in the liberality of our God, are animated to the hope of future felicity by the confidence of His present majesty. Thus we both rise again in blessedness, and are already living in contemplation of the future. Then let Socrates the Athenian buffoon see to it, confessing that he knew nothing, although boastful in the testimony of a most deceitful demon; let Arcesilaus also, and Carneades, and Pyrrho, and all the multitude of the Academic philosophers, deliberate; let Simonides also for ever put off the decision of his opinion. We despise the bent brows of the philosophers, whom we know to be corrupters, and adulterers, and tyrants, and ever eloquent against their own vices. We who [1838] bear wisdom not in our dress, but in our mind, we do not speak great things, but we live them; we boast that we have attained what they have sought for with the utmost eagerness, and have not been able to find. Why are we ungrateful? why do we grudge if the truth of divinity has ripened in the age of our time? Let us enjoy our benefits, and let us in rectitude moderate our judgments; let superstition be restrained; let impiety be expiated; let true religion be preserved. __________________________________________________________________ [1837] The probable reading here is, "You apply to a lifeless person, either if he has feeling, a torch; or, if he feels not, a garland." [1838] "We who do not," etc., is a conjectural reading, omitting the subsequent "we." __________________________________________________________________ Chapter XXXIX.--Argument: When Octavius Had Finished This Address, Minucius and Cæcilius Sate for Some Time in Attentive and Silent Wonder. And Minucius Indeed Kept Silence in Admiration of Octavius, Silently Revolving What He Had Heard. When Octavius had brought his speech to a close, for some time we were struck into silence, and held our countenances fixed in attention and as for me, I was lost in the greatness of my admiration, that he had so adorned those things which it is easier to feel than to say, both by arguments and by examples, and by authorities derived from reading; and that he had repelled the malevolent objectors with the very weapons of the philosophers with which they are armed, and had moreover shown the truth not only as easy, but also as agreeable. __________________________________________________________________ Chapter XL.--Argument: Then Cæcilius Exclaims that He is Vanquished by Octavius; And That, Being Now Conqueror Over Error, He Professes the Christian Religion. He Postpones, However, Till the Morrow His Training in the Fuller Belief of Its Mysteries. While, therefore, I was silently turning over these things in my own mind, Cæcilius broke forth: "I congratulate as well my Octavius as myself, as much as possible on that tranquillity in which we live, and I do not wait for the decision. Even thus we have conquered: not unjustly do I assume to myself the victory. For even as he is my conqueror, so I am triumphant over error. Therefore, in what belongs to the substance of the question, I both confess concerning providence, and I yield to God; [1839] and I agree concerning the sincerity of the way of life which is now mine. Yet even still some things remain in my mind, not as resisting the truth, but as necessary to a perfect training [1840] of which on the morrow, as the sun is already sloping to his setting, we shall inquire at length in a more fitting and ready manner." __________________________________________________________________ [1839] Otherwise read, "and I believe concerning God." [1840] [i.e., he will become a catechumen on the morrow.] __________________________________________________________________ Chapter XLI.--Argument: Finally, All are Pleased, and Joyfully Depart: Cæcilius, that He Had Believed; Octavius, that He Had Conquered; And Minucius, that the Former Had Believed, and the Latter Had Conquered. "But for myself," said I, "I rejoice more fully on behalf of all of us; because also Octavius has conquered for me, in that the very great invidiousness of judging is taken away from me. Nor can I acknowledge by my praises the merit of his words: the testimony both of man, and of one man only, is weak. He has an illustrious reward from God, inspired by whom he has pleaded, and aided by whom he has gained the victory." After these things we departed, glad and cheerful: Cæcilius, to rejoice that he had believed; Octavius, that he had succeeded; and I, that the one had believed, and the other had conquered. __________________________________________________________________ Elucidations. ------------------------ I. (Editions, p. 171.) For an interesting account of the bibliographical history of this work, see Dupin. It passed for the Eight Book of Arnobius until a.d. 1560, and was first printed in its true character at Heidelberg in that year, with a learned preface by Balduinus, who restored it to its true author. II. (The neighing of horses, note 1, p. 183.) It strikes me as singular that the Edinburgh edition, which gives a note to each of the instances that follow, should have left me to supply this reference to the case of Darius Hystaspes. The story is told, as will be remembered by all who have ever read it, by Herodotus, and is certainly one of the most extraordinary in history, when one reflects that a horse elected a great monarch, and one whose life not a little affected the fortunes of mankind. A knavish groom was indeed the engineer of this election, as often, in such events, the secret springs of history are hidden; but, if the story is not wholly a fable, the coincidence of thunder in the heavens is most noteworthy. It seemed to signify the overruling of Providence, and the power of God to turn the folly, not less than the wrath, of men, to God's praise. See Herod., book iii. cap. lxxxvi. III. (From nothing, p. 194.) From this chapter, if not from others, it had been rashly affirmed that our author imagined that the soul perishes with the body, and is to be renewed out of nothing. The argument is wholly ad hominem, and asserts nothing from the author's own point of view, as I understand it. He gives what is "sufficient for his argument," and professes nothing more. He was not a clergyman, nor is his work a sermon to the faithful. He defies any one to deny, that, if God could form man out of nothing, He can make him anew out of nothing. The residue of the argument is a brilliant assertion of the imperishability of matter, in terms which might satisfy modern science; and the implication is, that the soul no more perishes to the sight of God than does the body vaporized and reserved in the custody of the elements. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Commodianus __________________________________________________________________ Commodianus. [Translated by the Rev. Robert Ernest Wallis, Ph.D.] __________________________________________________________________ __________________________________________________________________ Introductory Note to the Instructions of Commodianus. ------------------------ [a.d. 240.] Our author seems to have been a North-African bishop, of whom little is known save what we learn from his own writings. He has been supposed to incline to some ideas of Praxeas, and also to the Millenarians, but perhaps on insufficient grounds. His Millenarianism reflects the views of a very primitive age, and that without the corrupt Chiliasm of a later period, which brought about a practical repudiation of the whole system. [1841] Of his writings, two poems only remain, and of these the second, a very recent discovery, has no place in the Edinburgh series. I greatly regret that it cannot be included in ours. As a poetical work the following prose version probably does it no injustice. His versification is pronounced very crabbed, and his diction is the wretched patois of North Africa. But the piety and earnestness of a practical Christian seem everywhere conspicuous in this fragment of antiquity. __________________________________________________________________ [1841] He gives us a painful picture of the decline of godliness in his days; of which see Wordsworth's Hippolytus, p. 140. __________________________________________________________________ The Instructions of Commodianus in favour of Christian Discipline, Against the Gods of the Heathens. (Expressed in Acrostics.) I.--Preface. My preface sets forth the way to the wanderer and a good visitation when the goal of life shall have come, that he may become eternal--a thing which ignorant hearts disbelieve. I in like manner have wandered for a long time, by giving attendance upon heathen fanes, my parents themselves being ignorant. [1842] Thence at length I withdrew myself by reading concerning the law. I bear witness to the Lord; I grieve alas, the crowd of citizens! ignorant of what it loses in going to seek vain gods. Thoroughly taught by these things, I instruct the ignorant in the truth. __________________________________________________________________ [1842] [Sufficient evidence of his heathen origin.] __________________________________________________________________ II.--God's Indignation. In the law, the Lord of heaven, and earth, and sea has commanded, saying, Worship not vain gods made by your own hands out of wood or gold, lest my wrath destroy you for such things. The people before Moses, unskilled, abiding without law, and ignorant of God, prayed to gods that perished, after the likenesses of which they fashioned vain idols. The Lord having brought the Jews out of the land of Egypt, subsequently imposed on them a law; and the Omnipotent enjoined these things, that they should serve Him alone, and not those idols. Moreover, in that law is taught concerning the resurrection, and the hope of living in happiness again in the world, if vain idols be forsaken and not worshipped. __________________________________________________________________ III.--The Worship of Demons. When Almighty God, to beautify the nature of the world, willed that that earth should be visited by angels, when they were sent down they despised His laws. Such was the beauty of women, that it turned them aside; so that, being contaminated, they could not return to heaven. Rebels from God, they uttered words against Him. Then the Highest uttered His judgment against them; and from their seed giants are said to have been born. By them arts were made known in the earth, and they taught the dyeing of wool, and everything which is done; and to them, when they died, men erected images. But the Almighty, because they were of an evil seed, did not approve that, when dead, they should be brought back from death. Whence wandering they now subvert many bodies, and it is such as these especially that ye this day worship and pray to as gods. __________________________________________________________________ IV.--Saturn. And Saturn the old, if he is a god, how does he grow old? Or if he was a god, why was he driven by his terrors to devour his children? But because he was not a god, he consumed the bowels of his sons in a monstrous madness. He was a king upon earth, born in the mount Olympus; and he was not divine, but called himself a god. He fell into weakness of mind, and swallowed a stone for his son. Thus he became a god; of late he is called Jupiter. __________________________________________________________________ V.--Jupiter. This Jupiter was born to Saturn in the island of Breta; and when he was grown up, he deprived his father of the kingdom. He then deluded the wives and sisters of the nobles. Moreover, Pyracmon, a smith, had made for him a sceptre. In the beginning God made the heaven, the earth, and the sea. But that frightful creature, born in the midst of time, went forth as a youth from a cave, and was nourished by stealth. Behold, that God is the author of all things, not that Jupiter. __________________________________________________________________ VI.--Of the Same Jupiter's Thunderbolt. Ye say, O fools, Jupiter thunders. It is he that hurls thunderbolts; and if it was childishness that thought thus, why for two hundred years have ye been babies? [1843] And will ye still be so always? Infancy is passed into maturity, old age does not enjoy trifles, the age of boyhood has departed; let the mind of youth in like manner depart. Your thoughts ought to belong to the character of men. Thou art then a fool, to believe that it is Jupiter that thunders. He, born on the earth, is nourished with goats' milk. Therefore if Saturn had devoured him, who was it in those times that sent rain when he was dead? Especially, if a god may be thought to be born of a mortal father, Saturn grew old on the earth, and on the earth he died. There was none that predicted his previous birth. Or if he thunders, the law would have been given by him. The stories that the poets feign seduce you. He, however, reigned in Crete, and there died. He who to you is the Almighty became Alcmena's lover; he himself would in like manner be in love with living men now if he were alive. Ye pray to unclean gods, and ye call them heavenly who are born of mortal seed from those giants. Ye hear and ye read that he was born in the earth: whence was it that that corrupter so well deserved to ascend into heaven? And the Cyclopes are said to have forged him a thunderbolt; for though he was immortal, he received arms from mortals. Ye have conveyed to heaven by your authority one guilty of so many crimes, and, moreover, a parricide of his own relations. __________________________________________________________________ [1843] [An index of time. He writes, therefore, in the third century.] __________________________________________________________________ VII.--Of the Septizonium and the Stars. Your want of intelligence deceives you concerning the circle of the zone, and perchance from that you find out that you must pray to Jupiter. Saturn is told of there, but it is as a star, for he was driven forth by Jupiter, or let Jupiter be believed to be in the star. He who controlled the constellations of the pole, and the sower of the soil; he who made war with the Trojans, he loved the beautiful Venus. Or among the stars themselves Mars was caught with her by married jealousy: he is called the youthful god. Oh excessively foolish, to think that those who are born of Maia rule from the stars, or that they rule the entire nature of the world! Subjected to wounds, and themselves living under the dominion of the fates, obscene, inquisitive, warriors of an impious life; and they made sons, equally mortal with themselves, and were all terrible, foolish, strong, in the sevenfold girdle. If ye worship the stars, worship also the twelve signs of the zodiac, as well the ram, the bull, the twins, as the fierce lion; and finally, they go on into fishes,--cook them and you will prove them. A law without law is your refuge: what wishes to be, will prevail. A woman desires to be wanton; she seeks to live without restraint. Ye yourselves will be what ye wish for, and pray to as gods and goddesses. Thus I worshipped while I went astray, and now I condemn it. __________________________________________________________________ VIII.--Of the Sun and Moon. Concerning the Sun and Moon ye are in error, although they are in our immediate presence; in that ye, as I formerly did, think that you must pray to them. They, indeed, are among the stars; but they do not run of their own accord. The Omnipotent, when He established all things at first, placed them there with the stars, on the fourth day. And, indeed, He commanded in the law that none should worship them. Ye worship so many gods who promise nothing concerning life, whose law is not on the earth, nor are they themselves foretold. But a few priests seduce you, who say that any deity destined to die can be of service. Draw near now, read, and learn the truth. __________________________________________________________________ IX.--Mercury. Let your Mercury be depicted with a Saraballum, and with wings on his helmet or his cap, and in other respects naked. I see a marvellous thing, a god flying with a little satchel. Run, poor creatures, with your lap spread open when he flies, that he may empty his satchel: do ye from thence be prepared. Look on the painted one, since he will thus cast you money from on high: then dance ye securely. Vain man, art thou not mad, to worship painted gods in heaven? If thou knowest not how to live, continue to dwell with the beasts. __________________________________________________________________ X.--Neptune. Ye make Neptune a god descended from Saturn; and he wields a trident that he may spear the fishes. It is plain by his being thus provided that he is a sea-god. Did not he himself with Apollo raise up walls for the Trojans? How did that poor stone-mason become a god? Did not he beget the cyclops-monster? And was he himself when dead unable to live again, though his structure admitted of this? [1844] Thus begotten, he begot who was already once dead. __________________________________________________________________ [1844] We have changed marhus et into mortuus, and de suo into denuo. __________________________________________________________________ XI.--Apollo the Soothsaying and False. Ye make Apollo a player on the cithara, and divine. Born at first of Maia, in the isle of Delos, subsequently, for offered wages, a builder, obeying the king Laomedon, he reared the walls of the Trojans. And he established himself, and ye are seduced into thinking him a god, in whose bones the love of Cassandra burned, whom the virgin craftily sported with, and, though a divine being, he is deceived. By his office of augur he was able to know the double-hearted one. Moreover rejected, he, though divine, departed thence. Him the virgin burnt up with her beauty, whom he ought to have burnt up; while she ought first of all to have loved the god who thus lustfully began to love Daphne, and still follows her up, wishing to violate the maid. The fool loves in vain. Nor can he obtain her by running. Surely, if he were a god, he would come up with her through the air. She first came under the roof, and the divine being remained outside. The race of men deceive you, for they were of a sad way of life. Moreover, he is said to have fed the cattle of Admetus. While in imposed sports he threw the quoit into the air, he could not restrain it as it fell, and it killed his friend. That was the last day of his companion Hyacinthus. Had he been divine, he would have foreknown the death of his friend. __________________________________________________________________ XII.--Father Liber--Bacchus. Ye yourselves say that Father Liber was assuredly twice begotten. First of all he was born in India of Proserpine and Jupiter, and waging war against the Titans, when his blood was shed, he expired even as one of mortal men. Again, restored from his death, in another womb Semele conceived him again of Jupiter, a second Maia, whose womb being divided, he is taken away near to birth from his dead mother, and as a nursling is given to be nourished to Nisus. From this being twice born he is called Dionysus; and his religion is falsely observed in vanity; and they celebrate his orgies such that now they themselves seem to be either foolhardy or burlesquers of Mimnermomerus. They conspire in evil; they practise beforehand with pretended heat, that they may deceive others into saying that a deity is present. Hence you manifestly see men living a life like his, violently excited with the wine which he himself had pressed out; they have given him divine honour in the midst of their drunken excess. __________________________________________________________________ XIII.--The Unconquered One. The unconquered one was born from a rock, if he is regarded as a god. Now tell us, then, on the other hand, which is the first of these two. The rock has overcome the god: then the creator of the rock has to be sought after. Moreover, you still depict him also as a thief; although, if he were a god, he certainly did not live by theft. Assuredly he was of earth, and of a monstrous nature. And he turned other people's oxen into his caves; just as did Cacus, that son of Vulcan. __________________________________________________________________ XIV.--Sylvanus. Whence, again, has Sylvanus appeared to be a god? Perhaps it is agreeable so to call him from this, that the pipe sings sweetly because he bestows the wood; for, perhaps, it might not be so. Thou hast bought a venal master, when thou shalt have bought from him. Behold the wood fails! What is due to him? Art thou not ashamed, O fool, to adore such pictures? Seek one God who will allow you to live after death. Depart from such as have become dead in life. __________________________________________________________________ XV.--Hercules. Hercules, because he destroyed the monster of the Aventine Mount, who had been wont to steal the herds of Evander, is a god: the rustic mind of men, untaught also, when they wished to return thanks instead of praise to the absent thunderer, senselessly vowed victims as to a god to be besought, they made milky altars as a memorial to themselves. Thence it arises that he is worshipped in the ancient manner. But he is no god, although he was strong in arms. __________________________________________________________________ XVI.--Of the Gods and Goddesses. Ye say that they are gods who are plainly cruel, and ye say that genesis assigns the fates to you. Now, then, say to whom first of all sacred rites are paid. Between the ways on either side immature death is straying. If the fates give the generations, why do you pray to the god? Thou art vainly deceived who art seeking to beseech the manes, and thou namest them to be lords over thee who are fabricated. Or, moreover, I know not what women you pray to as goddesses--Bellona and Nemesis the goddesses, together with the celestial Fury, the Virgins and Venus, for whom your wives are weak in the loins. Besides, there are in the lanes other demons which are not as yet numbered, and are worn on the neck, so that they themselves cannot give to themselves an account. Plagues ought rather to be exported to the ends of the earth. __________________________________________________________________ XVII.--Of Their Images. A few wicked and empty poets delude you; while they seek with difficulty to procure their living, they adorn falsehood to be for others under the guise of mystery. Thence feigning to be smitten by some deity, they sing of his majesty, and weary themselves under his form. Ye have often seen the Dindymarii, with what a din they enter upon luxuries while they seek to feign the furies, or when they strike their backs with the filthy axe, although with their teaching they keep what they heal by their blood. Behold in what name they do not compel those who first of all unite themselves to them with a sound mind. But that they may take away a gift, they seek such minds. Thence see how all things are feigned. They cast a shadow over a simple people, lest they should believe, while they perish, the thing once for all proceeded in vanity from antiquity, that a prophet who uttered false things might be believed; but their majesty has spoken nought. __________________________________________________________________ XVIII.--Of Ammydates and the Great God. We have already said many things of an abominable superstition, and yet we follow up the subject, lest we should be said to have passed anything over. And the worshippers worshipped their Ammydates after their manner. He was great to them when there was gold in the temple. They placed their heads under his power, as if he were present. It came to the highest point that Cæsar took away the gold. The deity failed, or fled, or passed away into fire. The author of this wickedness is manifest who formed this same god, and falsely prophesying seduces so many and so great men, and only was silent about Him who was accustomed to be divine. For voices broke forth, as if with a changed mind, as if the wooden god were speaking into his ear. Say now yourselves if they are not false deities? From that prodigy how many has that prophet destroyed? He forgot to prophesy who before was accustomed to prophesy; so those prodigies are feigned among those who are greedy of wine, whose damnable audacity feigns deities, for they were carried about, and such an image was dried up. For both he himself is silent, and no one prophesies concerning him at all. But ye wish to ruin yourselves. __________________________________________________________________ XIX.--Of the Vain Nemesiaci. Is it not ignominy, that a prudent man should be seduced and worship such a one, or say that a log is Diana? You trust a man who in the morning is drunk, costive, and ready to perish, who by art speaks falsely what is seen by him. While he lives strictly, he feeds on his own bowels. A detestable one defiles all the citizens; and he has attached to himself--a similar gathering being made--those with whom he feigns the history, that he may adorn a god. He is ignorant how to prophesy for himself; for others he dares it. He places it on his shoulder when he pleases, and again he places it down. Whirling round, he is turned by himself with the tree of the two-forked one, as if you would think that he was inspired with the deity of the wood. Ye do not worship the gods whom they themselves falsely announce; ye worship the priests themselves, fearing them vainly. But if thou art strong in heart, flee at once from the shrines of death. __________________________________________________________________ XX.--The Titans. Ye say that the Titans are to you Tutans. Ye ask that these fierce ones should be silent under your roof, as so many Lares, shrines, images made like to a Titan. For ye foolishly adore those who have died by an evil death, not reading their own law. They themselves speak not, and ye dare to call them gods who are melted out of a brazen vessel; ye should rather melt them into little vessels for yourselves. __________________________________________________________________ XXI.--The Montesiani. Ye call the mountains also gods. Let them rule in gold, darkened by evil, and aiding with an averted mind. For if a pure spirit and a serene mind remained to you, thou thyself ought to examine for thyself concerning them. Thou art become senseless as a man, if thou thinkest that these can save thee, whether they rule or whether they cease. If thou seekest anything healthy, seek rather the righteousness of the law, that brings the help of salvation, and says that you are becoming eternal. For what you shall follow in vanity rejoices you for a time. Thou art glad for a brief space, and afterwards bewailest in the depths. Withdraw thyself from these, if thou wilt rise again with Christ. __________________________________________________________________ XXII.--The Dulness of the Age. Alas, I grieve, citizens, that ye are thus blinded by the world. One runs to the lot; another gazes on the birds; another, having shed the blood of bleating animals, calls forth the manes, and credulously desires to hear vain responses. When so many leaders and kings have taken counsel concerning life, what benefit has it been to them to have known even its portents? Learn, I beg you, citizens, what is good; beware of idol-fanes. Seek, indeed, all of you, in the law of the Omnipotent. Thus it has pleased the Lord of lords Himself in the heavens, that demons should wander in the world for our discipline. And yet, on the other hand, He has sent out His mandates, that they who forsake their altars shall become inhabitants of heaven. Whence I am not careful to argue this in a small treatise. The law teaches; it calls on you in your midst. Consider for yourselves. Ye have entered upon two roads; decide upon the right one. [1845] __________________________________________________________________ [1845] [He defers to the Canon Law and notes the Duæ Viæ.] __________________________________________________________________ XXIII.--Of Those Who are Everywhere Ready. While thou obeyest the belly, thou sayest that thou art innocent; and, as if courteously, makest thyself everywhere ready. Woe to thee, foolish man! thou thyself lookest around upon death. Thou seekest in a barbarous fashion to live without law. Thou thyself hymnest thyself also to play upon a word, who feignest thyself simple. I live in simplicity with such a one. Thou believest that thou livest, whilst thou desirest to fill thy belly. To sit down disgracefully of no account in thy house, ready for feasting, and to run away from precepts. Or because thou believest not that God will judge the dead, thou foolishly makest thyself ruler of heaven instead of Him. Thou regardest thy belly as if thou canst provide for it. Thou seemest at one time to be profane, at another to be holy. Thou appearest as a suppliant of God, under the aspect of a tyrant. Thou shalt feel in thy fates by whose law thou art aided. __________________________________________________________________ XXIV.--Of Those Who Live Between the Two. Thou who thinkest that, by living doubtfully between the two, thou art on thy guard, goest on thy way stript of law, broken down by luxury. Thou art looking forward vainly to so many things, why seekest thou unjust things? And whatever thou hast done shall there remain to thee when dead. Consider, thou foolish one, thou wast not, and lo, thou art seen. Thou knowest not whence thou hast proceeded, nor whence thou art nourished. Thou avoidest the excellent and benignant God of thy life, and thy Governor, who would rather wish thee to live. Thou turnest thyself to thyself, and givest thy back to God. Thou drownest thyself in darkness, whilst thou thinkest thou art abiding in light. Why runnest thou in the synagogue to the Pharisees, that He may become merciful to thee, whom thou of thy own accord deniest? Thence thou goest abroad again; thou seekest healthful things. Thou wishest to live between both ways, but thence thou shalt perish. And, moreover, thou sayest, Who is He who has redeemed from death, that we may believe in Him, since there punishments are awarded? Ah! not thus, O malignant man, shall it be as thou thinkest. For to him who has lived well there is advantage after death. Thou, however, when one day thou diest, shalt be taken away in an evil place. But they who believe in Christ shall be led into a good place, and those to whom that delight is given are caressed; but to you who are of a double mind, against you is punishment without the body. The course of the tormentor stirs you up to cry out against your brother. __________________________________________________________________ XXV.--They Who Fear and Will Not Believe. How long, O foolish man, wilt thou not acknowledge Christ? Thou avoidest the fertile field, and castest thy seeds on the sterile one. Thou seekest to abide in the wood where the thief is delaying. Thou sayest, I also am of God; and thou wanderest out of doors. Now at length, after so many invitations, enter within the palace. Now is the harvest ripe, and the time so many times prepared. Lo, now reap! What! dost thou not repent? Thence now, if thou hast not, gather the seasonable wines. The time of believing to life is present in the time of death. The first law of God is the foundation of the subsequent law. Thee, indeed, it assigned to believe in the second law. Nor are threats from Himself, but from it, powerful over thee. Now astounded, swear that thou wilt believe in Christ; for the Old Testament proclaims concerning Him. For it is needful only to believe in Him who was dead, to be able to rise again to live for all time. Therefore, if thou art one who disbelievest that these things shall be, at length he shall be overcome in his guilt in the second death. I will declare things to come in few words in this little treatise. In it can be known when hope must be preferred. Still I exhort you as quickly as possible to believe in Christ. __________________________________________________________________ XXVI.--To Those Who Resist the Law of Christ the Living God. Thou rejectest, unhappy one, the advantage of heavenly discipline, and rushest into death while wishing to stray without a bridle. Luxury and the shortlived joys of the world are ruining thee, whence thou shalt be tormented in hell for all time. They are vain joys with which thou art foolishly delighted. Do not these make thee to be a man dead? Cannot thirty years at length make thee a wise man? Ignorant how thou hast first strayed, look upon ancient time, thou thinkest now to enjoy here a joyous life in the midst of wrongs. These are the ruins of thy friends, wars, or wicked frauds, thefts with bloodshed: the body is vexed with sores, and groaning and wailing is indulged; whether a slight disease invade thee, or thou art held down by long sickness, or thou art bereaved of thy children, or thou mournest over a lost wife. All is a wilderness: alas, dignities are hurried down from their height by vices and poverty; doubly so, assuredly, if thou languishest long. And callest thou it life when this life of glass is mortal? Consider now at length that this time is of no avail, but in the future you have hope without the craft of living. Certainly the little children which have been snatched away desired to live. Moreover, the young men who have been deprived of life, perchance were preparing to grow old, and they themselves were making ready to enjoy joyful days; and yet we unwillingly lay aside all things in the world. I have delayed with a perverse mind, and I have thought that the life of this world was a true one; and I judged that death would come in like manner as ye did--that when once life had departed, the soul also was dead and perished. These things, however, are not so; but the Founder and Author of the world has certainly required the brother slain by a brother. Impious man, say, said He, where is thy brother? and he denied. For the blood of thy brother has cried aloud to Me to heaven. Thou art tormented, I see, when thou thoughtest to feel nothing; but he lives and occupies the place on the right hand. He enjoys delights which thou, O wicked one, hast lost; and when thou hast called back the world, he also has gone before, and will be immortal: for thou shalt wail in hell. Certainly God lives, who makes the dead to live, that He may give worthy rewards to the innocent and to the good; but to the fierce and impious, cruel hell. Commence, O thou who art led away, to perceive the judgments of God. __________________________________________________________________ XXVII.--O Fool, Thou Dost Not Die to God. O fool, thou dost not absolutely die; nor, when dead, dost thou escape the lofty One. Although thou shouldst arrange that when dead thou perceivest nothing, thou shalt foolishly be overcome. God the Creator of the world liveth, whose laws cry out that the dead are in existence. But thou, whilst recklessly thou seekest to live without God, judgest that in death is extinction, and thinkest that it is absolute. God has not ordered it as thou thinkest, that the dead are forgetful of what they have previously done. Now has the governor made for us receptacles of death, and after our ashes we shall behold them. Thou art stripped, O foolish one, who thinkest that by death thou art not, and hast made thy Ruler and Lord to be able to do nothing. But death is not a mere vacuity, if thou reconsiderest in thine heart. Thou mayest know that He is to be desired, for late thou shalt perceive Him. Thou wast the ruler of the flesh; certainly flesh ruled not thee. Freed from it, the former is buried; thou art here. Rightly is mortal man separated from the flesh. Therefore mortal eyes will not be able to be equalled (to divine things). Thus our depth keeps us from the secret of God. Give thou now, whilst in weakness thou art dying, the honour to God, and believe that Christ will bring thee back living from the dead. Thou oughtest to give praises in the church to the omnipotent One. __________________________________________________________________ XXVIII.--The Righteous Rise Again. Righteousness and goodness, peace and true patience, and care concerning one's deeds, make to live after death. But a crafty mind, mischievous, perfidious, evil, destroys itself by degrees, and delays in a cruel death. O wicked man, hear now what thou gainest by thy evil deeds. Look on the judges of earth, who now in the body torture with terrible punishments; either chastisements are prepared for the deserving by the sword, or to weep in a long imprisonment. Dost thou, last of all, hope to laugh at the God of heaven and the Ruler of the sky, by whom all things were made? Thou ragest, thou art mad, and now thou takest away the name of God, from whom, moreover, thou shalt not escape; and He will award punishments according to your deeds. Now I would have you be cautious that thou come not to the burning of fire. Give thyself up at once to Christ, that goodness may attend thee. __________________________________________________________________ XXIX.--To the Wicked and Unbelieving Rich Man. Thou wilt, O rich man, by insatiably looking too much to all thy wealth, squander those things to which thou art still seeking to cling. Thou sayest, I do not hope when dead to live after such things as these. O ungrateful to the great God, who thus judgest thyself to be a god; to Him who, when thou knewest nothing of it, brought thee forth, and then nourished thee. He governs thy meadows; He, thy vineyards; He, thy herd of cattle; and He, whatever thou possessest. Nor dost thou give heed to these things; or thou, perchance, rulest all things. He who made the sky, and the earth, and the salt seas, decreed to give us back again ourselves in a golden age. And only if thou believest, thou livest in the secret of God. Learn God, O foolish man, who wishes thee to be immortal, that thou mayest give Him eternal thanks in thy struggle. His own law teaches thee; but since thou seekest to wander, thou disbelievest all things, and thence thou shalt go into hell. By and by thou givest up thy life; thou shalt be taken where it grieveth thee to be: there the spiritual punishment, which is eternal, is undergone; there are always wailings: nor dost thou absolutely die therein--there at length too late proclaiming the omnipotent God. __________________________________________________________________ XXX.--Rich Men, Be Humble. Learn, O thou who art about to die, to show thyself good to all. Why, in the midst of the people, makest thou thyself to be another than thou art? Thou goest where thou knowest not, and ignorantly thence thou departest. Thou managest wickedly with thy very body; thou thirstest always after riches. Thou exaltest thyself too much on high; and thou bearest pride, and dost not willingly look on the poor. Now ye do not even feed your parents themselves when placed under you. Ah, wretched men, let ordinary men flee far from you. He lived, and I have destroyed him; the poor man cries out heureka. By and by thou shalt be driven with the furies of Charybdis, when thou thyself dost perish. Thus ye rich men are undisciplined, ye give a law to those, ye yourselves not being prepared. Strip thyself, O rich man turned away from God, of such evils, if assuredly, perchance, what thou hast seen done may aid thee. Be ye the attendant of God while ye have time. Even as the elm loves the vine, so love ye people of no account. Observe now, O barren one, the law which is terrible to the evil, and equally benignant to the good; be humble in prosperity. Take away, O rich men, hearts of fraud, and take up hearts of peace. And look upon your evil-doing. Do ye do good? I am here. __________________________________________________________________ XXXI.--To Judges. Consider the sayings of Solomon, all ye judges; in what way, with one word of his, he disparages you. How gifts and presents corrupt the judges, thence, thence follows the law. Ye always love givers; and when there shall be a cause, the unjust cause carries off the victory. Thus I am innocent; nor do I, a man of no account, accuse you, because Solomon openly raises the blasphemy. But your god is your belly, and rewards are your laws. Paul the apostle suggests this, I am not deceitful. __________________________________________________________________ XXXII.--To Self-Pleasers. If place or time is favourable, or the person has advanced, let there be a new judge. Why now art thou lifted up thence? Untaught, thou blasphemest Him of whose liberality thou livest. In such weakness thou dost not ever regard Him. Throughout advances and profits thou greedily presumest on fortune. There is no law to thee, nor dost thou discern thyself in prosperity. Although they may be counted of gold, let the strains of the pipe always be raving. If thou hast not adored the crucifixion of the Lord, thou hast perished. [1846] Both place and occasion and person are now given to thee, if, however, thou believest; but if not, thou shalt fear before Him. Bring thyself into obedience to Christ, and place thy neck under Him. To Him remains the honour and all the confidence of things. When the time flatters thee, be more cautious. Not foreseeing, as it behoves thee, the final awards of fate, thou art not able ever to live again without Christ. __________________________________________________________________ [1846] [This is not Patripassianism. Nor does the "one God" of the next chapter involve this heresy.] __________________________________________________________________ XXXIII.--To the Gentiles. O people, ferocious, without a shepherd, now at length wander not. For I also who admonish you was the same, ignorant, wandering. Now, therefore, take the likeness of your Lord. Raise upward your wild and roughened hearts. Enter stedfastly into the fold of your sylvan Shepherd, remaining safe from robbers under the royal roof. In the wood are wolves; therefore take refuge in the cave. Thou warrest, thou art mad; nor dost thou behold where thou abidest. Believe in the one God, that when dead thou mayest live, and mayest rise in His kingdom, when there shall be the resurrection to the just. __________________________________________________________________ XXXIV.--Moreover, to Ignorant Gentiles. The unsubdued neck refuses to bear the yoke of labour. Then it delights to be satisfied with herbs in the rich plains. And still unwillingly is subdued the useful mare, and it is made to be less fierce when it is first brought into subjection. O people, O man, thou brother, do not be a brutal flock. Pluck thyself forth at length, and thyself withdraw thyself. Assuredly thou art not cattle, thou art not a beast, but thou art born a man. Do thou thyself wisely subdue thyself, and enter under arms. Thou who followest idols art nothing but the vanity of the age. Your trifling hearts destroy you when almost set free. There gold, garments, silver is brought to the elbows; there war is made; there love is sung of instead of psalms. Dost thou think it to be life, when thou playest or lookest forward to such things as these? Thou choosest, O ignorant one, things that are extinct; thou seekest golden things. Thence thou shalt not escape the plague, although thyself art divine. Thou seekest not that grace which God sent to be read of in the earth, but thus as a beast thou wanderest. The golden age before spoken of shall come to thee if thou believest, and again thou shalt begin to live always an immortal life. That also is permitted to know what thou wast before. Give thyself as a subject to God, who governs all things. [1847] __________________________________________________________________ [1847] [Here ends the apologetic portion.] __________________________________________________________________ XXXV.--Of the Tree of Life and Death. Adam was the first who fell, and that he might shun the precepts of God, Belial was his tempter by the lust of the palm tree. And he conferred on us also what he did, whether of good or of evil, as being the chief of all that was born from him; and thence we die by his means, as he himself, receding from the divine, became an outcast from the Word. We shall be immortal when six thousand years are accomplished. The tree of the apple being tasted, death has entered into the world. By this tree of death we are born to the life to come. On the tree depends the life that bears fruits--precepts. Now, therefore, pluck [1848] believingly the fruits of life. A law was given from the tree to be feared by the primitive man, whence comes death by the neglect of the law of the beginning. Now stretch forth your hand, and take of the tree of life. The excellent law of the Lord which follows has issued from the tree. The first law is lost; man eats whence he can, who adores the forbidden gods, the evil joys of life. Reject this partaking; it will suffice you to know what it should be. If you wish to live, surrender yourselves to the second law. Avoid the worship of temples, the oracles of demons; turn yourselves to Christ, and ye shall be associates with God. Holy is God's law, which teaches the dead to live. God alone has commanded us to offer to Him the hymn of praise. All of you shun absolutely the law of the devil. __________________________________________________________________ [1848] Scil. "capite," conjectural for "cavete." __________________________________________________________________ XXXVI.--Of the Foolishness of the Cross. I have spoken of the twofold sign whence death proceeded, and again I have said that thence life frequently proceeds; but the cross has become foolishness to an adulterous people. The awful King of eternity shadows forth these things by the cross, that they may now believe on Him. [1849] O fools, that live in death! Cain slew his younger brother by the invention of wickedness. Thence the sons of Enoch [1850] are said to be the race of Cain. Then the evil people increased in the world, which never transfers souls to God. To believe the cross came to be a dread, and they say that they live righteously. The first law was in the tree; and thence, too, the second. And thence the second law first of all overcame the terrible law with peace. [1851] Lifted up, they have rushed into vain prevarications. They are unwilling to acknowledge the Lord pierced with nails; but when His judgment shall come, they will then discern Him. But the race of Abel already believes on a merciful Christ. __________________________________________________________________ [1849] [Or, "shadows forth Himself."] [1850] "Eusebius tells of another Enoch, who was not translated without seeing death."--Rig. [See Gen. iv. 17, 18. S.] [1851] Et inde secunda terribilem legem primo cum pace revincit.--Davis, conjecturally. __________________________________________________________________ XXXVII.--The Fanatics Who Judaize. What! art thou half a Jew? wilt thou be half profane? Whence thou shalt not when dead escape the judgment of Christ. Thou thyself blindly wanderest, and foolishly goest in among the blind. And thus the blind leadeth the blind into the ditch. Thou goest whither thou knowest not, and thence ignorantly withdrawest. Let them who are learning go to the learned, and let the learned depart. But thou goest to those from whom thou canst learn nothing. Thou goest forth before the doors, and thence also thou goest to the idols. Ask first of all what is commanded in the law. Let them tell thee if it be commanded to adore the gods; for they are ignored in respect of that which they are especially able to do. But because they are guilty of that very crime, they relate nothing concerning the commandments of God save what is marvellous. Then, however, they blindly lead you with them into the ditch. There are deaths too well known by them to relate, or because the heaping up of the plough closes up the field. The Almighty would not have them understand their King. Why such a wickedness? He Himself took refuge from those bloody men. He gave Himself to us by a superadded law. Thence now they lie concealed with us, deserted by their King. But if you think that in them there is hope, you are altogether in error if you worship God and heathen temples. __________________________________________________________________ XXXVIII.--To the Jews. Evil always, and recalcitrant, with a stiff neck ye wish not that ye should be overcome; thus ye will be heirs. Isaiah said that ye were of hardened heart. Ye look upon the law which Moses in wrath dashed to pieces; and the same Lord gave to him a second law. In that he placed his hope; but ye, half healed, reject it, and therefore ye shall not be worthy of the kingdom of heaven. __________________________________________________________________ XXXIX.--Also to the Jews. Look upon Leah, that was a type of the synagogue, which Jacob received as a sign, with eyes so weak; and yet he served again for the younger one beloved: a true mystery, and a type of our Church. Consider what was abundantly said of Rebecca from heaven; whence, imitating the alien, ye may believe in Christ. Thence come to Tamar and the offspring of twins. Look to Cain, the first tiller of the earth, and Abel the shepherd, who was an unspotted offerer in the ruin of his brother, and was slain by his brother. Thus therefore perceive, that the younger are approved by Christ. __________________________________________________________________ XL.--Again to the Same. There is not an unbelieving people such as yours. O evil men! in so many places, and so often rebuked by the law of those who cry aloud. And the lofty One despises your Sabbaths, and altogether rejects your universal monthly feasts according to law, that ye should not make to Him the commanded sacrifices; who told you to throw a stone for your offence. If any should not believe that He had perished by an unjust death, and that those who were beloved were saved by other laws, thence that life was suspended on the tree, and believe not on Him. God Himself is the life; He Himself was suspended for us. But ye with indurated heart insult Him. __________________________________________________________________ XLI.--Of the Time of Antichrist. [1852] Isaiah said: This is the man who moveth the world and so many kings, and under whom the land shall become desert. Hear ye how the prophet foretold concerning him. I have said nothing elaborately, but negligently. Then, doubtless, the world shall be finished when he shall appear. He himself shall divide the globe into three ruling powers, when, moreover, Nero shall be raised up from hell, Elias shall first come to seal the beloved ones; at which things the region of Africa and the northern nation, the whole earth on all sides, for seven years shall tremble. But Elias shall occupy the half of the time, Nero shall occupy half. Then the whore Babylon, being reduced to ashes, its embers shall thence advance to Jerusalem; and the Latin conqueror shall then say, I am Christ, whom ye always pray to; and, indeed, the original ones who were deceived combine to praise him. He does many wonders, since his is the false prophet. Especially that they may believe him, his image shall speak. The Almighty has given it power to appear such. The Jews, recapitulating Scriptures from him, exclaim at the same time to the Highest that they have been deceived. __________________________________________________________________ [1852] [See Elucidation at end.] __________________________________________________________________ XLII.--Of the Hidden and Holy People of the Almighty Christ, the Living God. Let the hidden, the final, the holy people be longed for; and, indeed, let it be unknown by us where it abides, acting by nine of the tribes and a half...; and he has bidden to live by the former law. Now let us all live: the tradition of the law is new, as the law itself teaches, I point out to you more plainly. Two of the tribes and a half are left: wherefore is the half of the tribes separated from them? That they might be martyrs, when He should bring war on His elected ones into the world; or certainly the choir of the holy prophets would rise together upon the people who should impose a check upon them whom the obscene horses have slaughtered with kicking heel; nor would the band hurry rashly at any time to the gift of peace. Those of the tribes are withdrawn, and all the mysteries of Christ are fulfilled by them throughout the whole age. Moreover, they have arisen from the crime of two brothers, by whose auspices they have followed crime. Not undeservedly are these bloody ones thus scattered: they shall again assemble on behalf of the mysteries of Christ. But then the things told of in the law are hastening to their completion. The Almighty Christ descends to His elect, who have been darkened from our view for so long a time--they have become so many thousands--that is the true heavenly people. The son does not die before his father, then; nor do they feel pains in their bodies, nor polypus in their nostrils. They who cease depart in ripe years in their bed, fulfilling all the things of the law, and therefore they are protected. They are bidden to pass on the right side of their Lord; and when they have passed over as before, He dries up the river. Nor less does the Lord Himself also proceed with them. He has passed over to our side, they come with the King of heaven; and in their journey, what shall I speak of which God will bring to pass? Mountains subside before them, and fountains break forth. The creation rejoices to see the heavenly people. Here, however, they hasten to defend the captive matron. But the wicked king who possesses her, when he hears, flies into the parts of the north, and collects all his followers. Moreover, when the tyrant shall dash himself against the army of God, his soldiery are overthrown by the celestial terror; the false prophet himself is seized with the wicked one, by the decree of the Lord; they are handed over alive to Gehenna. From him chiefs and leaders are bidden to obey; then will the holy ones enter into the breasts of their ancient mother, that, moreover, they also may be refreshed whom he has evil persuaded. With various punishments he will torment those who trust in him; they come to the end, whereby offences are taken away from the world. The Lord will begin to give judgment by fire. __________________________________________________________________ XLIII.--Of the End of This Age. The trumpet gives the sign in heaven, the lion being taken away, and suddenly there is darkness with the din of heaven. The Lord casts down His eyes, so that the earth trembles. He cries out, so that all may hear throughout the world: Behold, long have I been silent while I bore your doings in such a time. They cry out together, complaining and groaning too late. They howl, they bewail; nor is there room found for the wicked. What shall the mother do for the sucking child, when she herself is burnt up? In the flame of fire the Lord will judge the wicked. But the fire shall not touch the just, but shall by all means lick them up. [1853] In one place they delay, but a part has wept at the judgment. Such will be the heat, that the stones themselves shall melt. The winds assemble into lightnings, the heavenly wrath rages; and wherever the wicked man fleeth, he is seized upon by this fire. There will be no succour nor ship of he sea. Amen [1854] flames on the nations, and the Medes and Parthians burn for a thousand years, as the hidden words of John declare. For then after a thousand years they are delivered over to Gehenna; and he whose work they were, with them are burnt up. __________________________________________________________________ [1853] [The translator here inserts a mark of interrogation. The meaning is: lick up them (the wicked) who have persecuted them. Dan. iii. 22.] [1854] [Rev. iii. 14.] __________________________________________________________________ XLIV.--Of the First Resurrection. From heaven will descend the city in the first resurrection; this is what we may tell of such a celestial fabric. We shall arise again to Him, who have been devoted to Him. And they shall be incorruptible, even already living without death. And neither will there be any grief nor any groaning in that city. They shall come also who overcame cruel martyrdom under Antichrist, and they themselves live for the whole time, and receive blessings because they have suffered evil things; and they themselves marrying, beget for a thousand years. There are prepared all the revenues of the earth, because the earth renewed without end pours forth abundantly. Therein are no rains; no cold comes into the golden camp. No sieges as now, nor rapines, nor does that city crave the light of a lamp. It shines from its Founder. Moreover, Him it obeys; in breadth 12,000 furlongs and length and depth. It levels its foundation in the earth, but it raises its head to heaven. In the city before the doors, moreover, sun and moon shall shine; he who is evil is hedged up in torment, for the sake of the nourishment of the righteous. But from the thousand years God will destroy all those evils. __________________________________________________________________ XLV.--Of the Day of Judgment. I add something, on account of unbelievers, of the day of judgment. Again, the fire of the Lord sent forth shall be appointed. The earth gives a true groan; then those who are making their journey in the last end, and then all unbelievers, groan. The whole of nature is converted in flame, which yet avoids the camp of His saints. The earth is burned up from its foundations, and the mountains melt. Of the sea nothing remains: it is overcome by the powerful fire. This sky perishes, and the stars and these things are changed. Another newness of sky and of everlasting earth is arranged. Thence they who deserve it are sent away in a second death, but the righteous are placed in inner dwelling-places. __________________________________________________________________ XLVI.--To Catechumens. In few words, I admonish all believers in Christ, who have forsaken idols, for your salvation. In the first times, if in any way thou fallest into error, still, when entreated, do thou leave all things for Christ; and since thou hast known God, be a recruit good and approved, and let virgin modesty dwell with thee in purity. Let the mind be watchful for good things. Beware that thou fall not into former sins. In baptism the coarse dress of thy birth is washed. For if any sinful catechumen is marked with punishment, let him live in the signs of Christianity, although not without loss. [1855] The whole of the matter for thee is this, Do thou ever shun great sins. __________________________________________________________________ [1855] [Catechumens falling away before baptism must not despair, but persevere and remain under discipline.] __________________________________________________________________ XLVII.--To the Faithful. I admonish the faithful not to hold their brethren in hatred. Hatreds are accounted impious by martyrs for the flame. The martyr is destroyed whose confession is of such kind; nor is it taught that the evil is expiated by the shedding of blood. A law is given to the unjust man that he may restrain himself. Thence he ought to be free from craft; so also oughtest thou. Twice dost thou sin against God, if thou extendest strifes to thy brother; whence thou shalt not avoid sin following thy former courses. Thou hast once been washed: shalt thou be able to be immersed again? __________________________________________________________________ XLVIII.--O Faithful, Beware of Evil. The birds are deceived, and the beasts of the woods in the woods, by those very charms by which their ruin is ever accomplished, and caves as well as food deceive them as they follow; and they know not how to shun evil, nor are they restrained by law. Law is given to man, and a doctrine of life to be chosen, from which he remembers that he may be able to live carefully, and recalls his own place, and takes away those things which belong to death. He severely condemns himself who forsakes rule; either bound with iron, or cast down from his degree; or deprived of life, he loses what he ought to enjoy. Warned by example, do not sin gravely; translated by the laver, rather have charity; flee far from the bait of the mouse-trap, where there is death. Many are the martyrdoms which are made without shedding of blood. Not to desire other men's goods; to wish to have the benefit of martyrdom; to bridle the tongue, thou oughtest to make thyself humble; not willingly to use force, nor to return force used against thee, thou wilt be a patient mind, understand that thou art a martyr. __________________________________________________________________ XLIX.--To Penitents. Thou art become a penitent; pray night and day; yet from thy Mother the Church do not far depart, and the Highest will be able to be merciful to thee. The confession of thy fault shall not be in vain. Equally in thy state of accusation learn to weep manifestly. Then, if thou hast a wound, seek herbs and a physician; and yet in thy punishments thou shalt be able to mitigate thy sufferings. For I will even confess that I alone of you am here, and that terror must be foregone. I have myself felt the destruction; and therefore I warn those who are wounded to walk more cautiously, to put thy hair and thy beard in the dust of the earth, and to be clothed in sackcloth, and to entreat from the highest King will aid thee, that thou perish not perchance from among the people. __________________________________________________________________ L.--Who Have Apostatized from God. Moreover, when war is waged, or an enemy attacks, if one be able either to conquer or to be hidden, they are great trophies; but unhappy will he be who shall be taken by them. He loses country and king who has been unwilling to fight worthily for the truth, for his country, or for life. He ought to die rather than go under a barbarian king; and let him seek slavery who is willing to transfer himself to enemies without law. Then, if in warring thou shouldst die for thy king, thou hast conquered, or if thou hast given thy hands, thou hast perished uninjured by law. The enemy crosses the river; do thou hide under thy lurking-place; or, if he can enter or not, do not linger. Everywhere make thyself safe, and thy friends also; thou hast conquered. And take watchful care lest any one enter in that lurking-place. It will be an infamous thing if any one declares himself to the enemy. He who knows not how to conquer, and runs to deliver himself up, has weakly foregone praise for neither his own nor his country's good. Then he was unwilling to live, since life itself will perish. If any one is without God, or profane from the enemy, they are become as sounding brass, or deaf as adders: such men ought abundantly to pray or to hide themselves. __________________________________________________________________ LI.--Of Infants. The enemy has suddenly come flooding us over with war; and before they could flee, he has seized upon the helpless children. They cannot be reproached, although they are seen to be taken captive; nor, indeed, do I excuse them. Perhaps they have deserved it on account of the faults of their parents; therefore God has given them up. However, I exhort the adults that they run to arms, and that they should be born again, as it were, to their Mother from the womb. Let them avoid a law that is terrible, and always bloody, impious, intractable, living with the life of the beasts; for when another war by chance should be to be waged, he who should be able to conquer or even rightly to know how to beware. __________________________________________________________________ LII.--Deserters. For deserters are not called so as all of one kind. One is wicked, another partially withdraws; but yet true judgments are decreed for both. So Christ is fought against, even as Cæsar is obeyed. Seek the refuge of the king, if thou hast been a delinquent. Do thou implore of Him; do thou prostrate confess to Him: He will grant all things whose also are all our things. The camp being replaced, beware of sinning further; do not wander long as a soldier through caves of the wild beasts. Let it be sin to thee to cease from unmeasured doing. __________________________________________________________________ LIII.--To the Soldiers of Christ. When thou hast given thy name to the warfare, thou art held by a bridle. Therefore begin thou to put away thy former doings. Shun luxuries, since labour is threatening arms. With all thy virtue thou must obey the king's command, if thou wishest to attain the last times in gladness. He is a good soldier, always wait for things to be enjoyed. Be unwilling to flatter thyself; absolutely put away sloth, that thou mayest daily be ready for what is set before thee. Be careful beforehand; in the morning revisit the standards. When thou seest the war, take the nearest contest. This is the king's glory, to see the soldiery prepared. The king is present; desire that ye may fight beyond his hope. He makes ready gifts. He gladly looks for the victory, and assigns you to be a fit follower. Do thou be unwilling to spare thyself besides for Belial; be thou rather diligent, that he may give fame for your death. __________________________________________________________________ LIV.--Of Fugitives. The souls of those that are lost deservedly of themselves separate themselves. Begotten of him, they again recur to those things which are his. The root of Cain, the accursed seed, breaks forth and takes refuge in the servile nation under a barbarian king; and there the eternal flame will torment on the day decreed. The fugitive will wander vaguely without discipline, loosed from law to go about through the defiles of the ways. These, therefore, are such whom no penalty has restrained. If they will not live, they ought to be seen by the idols. __________________________________________________________________ LV.--Of the Seed of the Tares. Of the seed of the tares, who stand mingled in the Church. When the times of the harvest are filled up, the tares that have sprung up are separated from the fruit, because God had not sent them. The husbandman separates all those collected tares. The law is our field; whoever does good in it, assuredly the Ruler Himself will afford a true repose, for the tares are burned with fire. If, therefore, you think that under one they are delaying, you are wrong. I designate you as barren Christians; cursed was the fig-tree without fruit in the word of the Lord, and immediately it withered away. Ye do not works; ye prepare no gift for the treasury, and yet ye thus vainly think to deserve well of the Lord. __________________________________________________________________ LVI.--To the Dissembler. Dost thou dissemble with the law that was given with such public announcement, crying out in the heavenly word of so many prophets? If a prophet had only cried out to the clouds, [1856] the word of the Lord uttered by him would surely suffice. The law of the Lord proclaims itself into so many volumes of prophets; none of them excuses wickedness; thus even thou wishest from the heart to see good things; thou art also seeking to live by deceits. Why, then, has the law itself gone forth with so much pains? Thou abusest the commands of the Lord, and yet thou callest thyself His son. Thou art seen, if thou wilt be such without reason. I say, the Almighty seeks the meek to be His sons, those who are upright with a good heart, those who are devoted to the divine law; but ye know already where He has plunged the wicked. __________________________________________________________________ [1856] Or, "If one prophet only had cried out to the world." __________________________________________________________________ LVII.--That Worldly Things are Absolutely to Be Avoided. If certain teachers, while looking for your gifts or fearing your persons, relax individual things to you, not only do I not grieve, but I am compelled to speak the truth. Thou art going to vain shows with the crowd of the evil one, where Satan is at work in the circus with din. Thou persuadest thyself that everything that shall please thee is lawful. Thou art the offspring of the Highest, mingled with the sons of the devil. Dost thou wish to see the former things which thou hast renounced? Art thou again conversant with them? What shall the Anointed One profit thee? Or if it is permitted, on account of weakness, that thou foolishly profane...Love not the world, nor its contents. Such is God's word, and it seems good to thee. Thou observest man's command, and shunnest God's. Thou trustedst to the gift whereby the teachers shut up their mouths, that they may be silent, and not tell thee the divine commands; while I speak the truth, as thou art bound look to the Highest. Assign thyself as a follower to Him whose son thou wast. If thou seekest to live, being a believing man, as do the Gentiles, the joys of the world remove thee from the grace of Christ. With an undisciplined mind thou seekest what thou presumest to be easily lawful, both thy dear actors and their musical strains; nor carest thou that the offspring of such an one should babble follies. While thou thinkest that thou art enjoying life, thou art improvidently erring. The Highest commands, and thou shunnest His righteous precepts. __________________________________________________________________ LVIII.--That the Christian Should Be Such. When the Lord says that man should eat bread with groaning, here what art thou now doing, who desirest to live with joy? Thou seekest to rescind the judgment uttered by the highest God when He first formed man; thou wishest to abandon the curb of the law. If the Almighty God have bidden thee live with sweat, thou who art living in pleasure wilt already be a stranger to Him. The Scripture saith that the Lord was angry with the Jews. Their sons, refreshed with food, rose up to play. Now, therefore, why do we follow these circumcised men? [1857] In what respect they perished, we ought to beware; the greatest part of you, surrendered to luxuries, obey them. Thou transgressest the law in staining thyself with dyes: against thee the apostle cries out; yea, God cries out by him. Your dissoluteness, says he, in itself ruins [1858] you. Be, then, such as Christ wishes you to be, gentle, and in Him joyful, for in the world you are sad. Run, labour, sweat, fight with sadness. Hope comes with labour, and the palm is given to victory. If thou wishest to be refreshed, give help and encouragement to the martyr. Wait for the repose to come in the passage of death. __________________________________________________________________ [1857] Sponte profectos. [1858] Deperdunt. __________________________________________________________________ LIX.--To the Matrons of the Church of the Living God. Thou wishest, O Christian woman, that the matrons should be as the ladies of the world. Thou surroundest thyself with gold, or with the modest silken garment. Thou givest the terror of the law from thy ears to the wind. Thou affectest vanity with all the pomp of the devil. Thou art adorned at the looking-glass with thy curled hair turned back from thy brow. And moreover, with evil purposes, thou puttest on false medicaments, on thy pure eyes the stibium, with painted beauty, or thou dyest thy hair that it may be always black. God is the overlooker, who dives into each heart. But these things are not necessary for modest women. Pierce thy breast with chaste and modest feeling. The law of God bears witness that such laws fail from the heart which believes; to a wife approved of her husband, let it suffice that she is so, not by her dress, but by her good disposition. To put on clothes which the cold and the heat or too much sun demands, only that thou mayest be approved modest, and show forth the gifts of thy capacity among the people of God. Thou who wast formerly most illustrious, givest to thyself the guise of one who is contemptible. She who lay without life, was raised by the prayers of the widows. She deserved this, that she should be raised from death, not by her costly dress, but by her gifts. Do ye, O good matrons, flee from the adornment of vanity; such attire is fitting for women who haunt the brothels. Overcome the evil one, O modest women of Christ. Show forth all your wealth in giving. __________________________________________________________________ LX.--To the Same Again. Hear my voice, thou who wishest to remain a Christian woman, in what way the blessed Paul commands you to be adorned. Isaiah, moreover, the teacher and author that spoke from heaven, for he detests those who follow the wickedness of the world, says: The daughters of Zion that are lifted up shall be brought low. It is not right in God that a faithful Christian woman should be adorned. Dost thou seek to go forth after the fashion of the Gentiles, O thou who art consecrated to God? God's heralds, crying aloud in the law, condemn such to be unrighteous women, who in such wise adorn themselves. Ye stain your hair; ye paint the opening of your eyes with black; ye lift up your pretty hair one by one on your painted brow; ye anoint your cheeks with some sort of ruddy colour laid on; and, moreover, earrings hang down with very heavy weight. Ye bury your neck with necklaces; with gems and gold ye bind hands worthy of God with an evil presage. Why should I tell of your dresses, or of the whole pomp of the devil? Ye are rejecting the law when ye wish to please the world. Ye dance in your houses; instead of psalms, ye sing love songs. Thou, although thou mayest be chaste, dost not prove thyself so by following evil things. Christ therefore makes you, such as you are, equal with the Gentiles. Be pleasing to the hymned chorus, and to an appeased Christ with ardent love fervently offer your savour to Christ. __________________________________________________________________ LXI.--In the Church to All the People of God. I, brethren, am not righteous who am lifted up out of the filth, nor do I exalt myself; but I grieve for you, as seeing that out of so great a people, none is crowned in the contest; certainly, even if he does not himself fight, yet let him suggest encouragement to others. Ye rebuke calamity; O belly, stuff yourself out with luxury. The brother labours in arms with a world opposed to him; and dost thou, stuffed with wealth, neither fight, nor place thyself by his side when he is fighting? O fool, dost not thou perceive that one is warring on behalf of many? The whole Church is suspended on such a one if he conquers. Thou seest that thy brother is withheld, and that he fights with the enemy. Thou desirest peace in the camp, he outside rejects it. Be pitiful, that thou mayest be before all things saved. Neither dost thou fear the Lord, who cries aloud with such an utterance; even He who commands us to give food even to our enemies. Look forward to thy meals from that Tobias who always on every day shared them entirely with the poor man. Thou seekest to feed him, O fool, who feedeth thee again. Dost thou wish that he should prepare for me, who is setting before him his burial? The brother oppressed with want, nearly languishing away, cries out at the splendidly fed, and with distended belly. What sayest thou of the Lord's day? If he have not placed himself before, call forth a poor man from the crowd whom thou mayest take to thy dinner. In the tablets is your hope from a Christ refreshed. __________________________________________________________________ LXII.--To Him Who Wishes for Martyrdom. Since, O son, thou desirest martyrdom, hear. Be thou such as Abel was, or such as Isaac himself, or Stephen, who chose for himself on the way the righteous life. Thou indeed desirest that which is a matter suited for the blessed. First of all, overcome the evil one with thy good acts by living well; and when He thy King shall see thee, be thou secure. It is His own time, and we are living for both; so that if war fails, the martyrs shall go in peace. Many indeed err who say, With our blood we have overcome the wicked one; and if he remains, they are unwilling to overcome. He perishes by lying in wait, and the wicked thus feels it; but he that is lawful does not feel the punishments applied. With exclamation and with eagerness beat thy breast with thy fists. Even now, if thou hast conquered by good deeds, thou art a martyr in Him. Thou, therefore, who seekest to extol martyrdom with thy word, in peace clothe thyself with good deeds, and be secure. [1859] __________________________________________________________________ [1859] [Compare Clement's reproof, vol. ii. p. 423, this series.] __________________________________________________________________ LXIII.--The Daily War. Thou seekest to wage war, O fool, as if wars were at peace. From the first formed day in the end you fight. Lust precipitates you, there is war; fight with it. Luxury persuades, neglect it; thou hast overcome the war. Be sparing of abundance of wine, lest by means of it thou shouldest go wrong. Restrain thy tongue from cursing, because with it thou adorest the Lord. Repress rage. Make thyself peaceable to all. Beware of trampling on thy inferiors when weighed down with miseries. Lend thyself as a protector only, and do no hurt. Lead yourselves in a righteous path, unstained by jealousy. In thy riches make thyself gentle to those that are of little account. Give of thy labour, clothe the naked. Thus shalt thou conquer. Lay snares for no man, since thou servest God. Look to the beginning, whence the envious enemy has perished. I am not a teacher, but the law itself teaches by its proclamation. Thou wearest such great words vainly, who in one moment seekest without labour to raise a martyrdom to Christ. __________________________________________________________________ LXIV.--Of the Zeal of Concupiscence. In desiring, thence thou perishest, whilst thou art burning with envy of thy neighbour. Thou extinguishest thyself, when thou inflamest thyself within. Thou art jealous, O envious man, of another who is struggling with evil, and desirest that thou mayest become equally the possessor of so much wealth. The law does not thus behold him when thou seekest to fall upon him. Depending on all things, thou livest in the lust of gain; and although thou art guilty to thyself, thou condemnest thyself by thy own judgment. The greedy survey of the eyes is never satisfied. Now, therefore, if thou mayest return and consider, lust is vain...whence God cries out, Thou fool, this night thou art summoned. Death rushes after thee. Whose, then, shall be those talents? By hiding the unrighteous gains in the concealed treasury, when the Lord shall supply to every one his daily life. Let another accumulate; do thou seek to live well. And when thy heart is conscious of God, thou shalt be victor over all things; yet I do not say that thou shouldest boast thyself in public, when thou art watching for thy day by living without fraud. The bird perishes in the midst of food, or carelessly sticks fast in the bird-lime. Think that in thy simplicity thou hast much to beware of. Let others trangress these bounds. Do thou always look forward. __________________________________________________________________ LXV.--They Who Give from Evil. Why dost thou senselessly feign thyself good by the wound of another? Whence thou bestowest, another is daily weeping. Dost not thou believe that the Lord sees those things from heaven? The Highest says, He does not prove of the gifts of the wicked. Thou shalt break forth upon the wretched when thou shalt have gained a place. One gives gifts that he may make another of no account; or if thou hast lent on usury, taking twenty-four per cent, thou wishest to bestow charity that thou mayest purge thyself, as being evil, with that which is evil. The Almighty absolutely rejects such works as these. Thou hast given that which has been wrung from tears; that candidate, oppressed with ungrateful usuries, and become needy, deplores it. Besides having obtained an opportunity for the exactors, thy enemy for the present is the people; thou consecrated, hast become wicked for reward. Also thou wishest to atone for thyself by the gain of wages. O wicked one, thou deceivest thyself, but none else. __________________________________________________________________ LXVI.--Of a Deceitful Peace. The arranged time comes to our people; there is peace in the world; and, at the same time, ruin is weighing us down from the enticement of the world, (the destruction) of the reckless people whom ye have rent into schism. Either obey the law of the city, or depart from it. Ye behold the mote sticking in our eyes, and will not see the beam in your own. A treacherous peace is coming to you; persecution is rife; the wounds do not appear; and thus, without slaughter, ye are destroyed. War is waged in secret, because, in the midst of peace itself, scarcely one of you has behaved himself with caution. O badly fortified, and foretold for slaughter, ye praise a treacherous peace, a peace that is mischievous to you. Having become the soldiers of another than Christ, ye have perished. I warn certain readers only to consider, and to give material to others by an example of life, to avoid strife, and to shun so many quarrels; to repress terror, and never to be proud; moreover, denounce the righteous obedience of wicked men. Make yourselves like to Christ your Master, O little ones. Be among the lilies of the field by your benefits; ye have become blessed when ye bear the edicts; ye are flowers in the congregation; ye are Christ's lanterns. Keep what ye are, and ye shall be able to tell it. __________________________________________________________________ LXVIII.--To Ministers. Exercise the mystery of Christ, O deacons, with purity; therefore, O ministers, do the commands of your Master; do not play the person of a righteous judge; strengthen your office by all things, as learned men, looking upwards, always devoted to the Supreme God. Render the faithful sacred ministries of the altar to God, prepared in divine matters to set an example; yourselves incline your head to the pastors, so shall it come to pass that ye may be approved of Christ. __________________________________________________________________ LXIX.--To God's Shepherds. A shepherd, if he shall have confessed, has doubled his conflict. Moreover, the apostle bids that such should be teachers. Let him be a patient ruler; let him know when he may relax the reins; let him terrify at first, and then anoint with honey; and let him first observe to do himself what he says. The shepherd who minds worldly things is esteemed in fault, against whose countenance thou mightest dare to say anything. Gehenna itself bubbles up in hell with rumours. Woe to the wretched people which wavers with doubtful brow! if such a shepherd shall be present to it, it is almost ruined. But a devout man restrains it, governing rightly. The swarms are rejoiced under suitable kings; in such there is hope, and the entire Church lives. __________________________________________________________________ LXX.--I Speak to the Elder-Born. The time demands that I alone should speak to you truth. He is often admonished by one word which many refuse. I wish you to turn your hatred against me alone, that the hearts of all may tremble at the tempter. Look to the saying that truly begets hatred, (and consider) how many things I have lately indeed foretold concerning a delusive peace, while, alas, the enticing seducer has come upon you unawares, and because ye have not known how that his wiles were imminent, ye have perished; ye work absolutely bitter things, but that is itself the characteristic of the world; not any one for whom ye intercede acts for nothing. He who takes refuge from your fire, plunges in the whirlpool. Then the wretch, stripped naked, seeks assistance from you. The judges themselves shudder at your frauds...of a shorter title, I should not labour at so many lines. Ye who teach, look upon those to whom ye willingly tend, when for yourselves ye both receive banquets and feed upon them. For those things are ye already almost entering the foundations of the earth. __________________________________________________________________ LXXI.--To Visit the Sick. If thy brother should be weak--I speak of the poor man--do not empty-handed visit such an one as he lies ill. Do good under God; pay your obedience by your money. Thence he shall be restored; or if he should perish, let a poor man be refreshed, who has nothing wherewith to pay you, but the Founder and Author of the world on his behalf. Or if it should displease thee to go to the poor man, always hateful, send money, and something whence he may recover himself. And, similarly, if thy poor sister lies upon a sick-bed, let your matrons begin to bear her victuals. God Himself cries out, Break thy bread to the needy. There is no need to visit with words, but with benefits. It is wicked that thy brother should be sick through want of food. Satisfy him not with words. He needs meat and drink. Look upon such assuredly weakened, who are not able to act for themselves. Give to them at once. I pledge my word that fourfold shall be given you by God. __________________________________________________________________ LXXII.--To the Poor in Health. What can healthful poverty do, unless wealth be present? Assuredly, if thou hast the means, at once communicate also to thy brother. Be responsible to thyself for one, lest thou shouldst be said to be proud. I promise that thou shalt live more secure than the rich man. Receive into thy ears the teaching of the great Solomon: God hates the poor man to be a pleader on high. [1860] Therefore submit thyself, and give honour to Him that is powerful; for the soft speech--thou knowest the proverb--melts. [1861] One is conquered by service, even although there be an ancient anger. If the tongue be silent, thou hast found nothing better. If there should not wholesomely be an art whereby life may be governed, either give aid or direction by the command of Him that is mighty. Let it not shame or grieve you that a healthy man should have faith. In the treasury, besides, thou oughtest to give of thy labour, even as that widow whom the Anointed One preferred. [1862] __________________________________________________________________ [1860] [Prov. xxiii. 11.] [1861] [Prov. xv. 1.] [1862] [Mark xii. 42; Luke xxi. 2.] __________________________________________________________________ LXXIII.--That Sons are Not to Be Bewailed. Although the death of sons leaves grief for the heart, yet it is not right either to go forth in black garments, or to bewail them. The Lord prudently says that ye must grieve with the mind, not with outward show, which is finished in the week. In the book of Solomon the promises of the Lord concerning the resurrection are forgotten if thou wouldest make thy sons martyrs, and thus with thy voice will bewail them. Art thou not ashamed without restraint to lament thy sons, like the Gentiles? Thou tearest thy face, thou beatest thy breast, thou takest off thy garments; and dost thou not fear the Lord, whose kingdom thou desirest to behold? Mourn as it is right, but do not do wrong on their behalf. Ye therefore are such. What less than Gentiles are ye? Ye do as the crowds that are descended from the diabolical stock. Ye cry that they are extinct. With what advantage, O false one, thou hast perished! The father has not led his son with grief to be slain at the altar, nor has the prophet mourned over a deceased son with grief, nor even has a weeping parent. But one devoted to God was hastily dying. __________________________________________________________________ LXXIV.--Of Funeral Pomp. Thou who seekest to be careful of the pomp of death art in error. As a servant of God, thou oughtest even in death to please Him. Alas that the lifeless body should be adorned in death! O true vanity, to desire honour for the dead! A mind enchained to the world; not even in death devoted to Christ. Thou knowest the proverbs. He wished to be carried through the forum. Thus ye, who are like to him, and living with untrained mind, wish to have a happy and blessed day at your death, that the people may come together, and that you may see praise with mourning. Thou dost not foresee whither thou mayest deserve to go when dead. Lo, they are following thee; and thou, perchance, art already burning, being driven to punishment. What will the pomp benefit the dead man? Thou shalt be accused, who seekest them on account of those gatherings. Thou desirest to live under idols. Thou deceivest thyself. __________________________________________________________________ LXXV.--To the Clerks. They will assemble together at Easter, that day of ours most blessed; and let them rejoice, who ask for divine entertainments. Let what is sufficient be expended upon them, wine and food. Look back at the source whence these things may be told on your behalf. Ye are wanting in a gift to Christ, in moderate expenditure. Since ye yourselves do it not, in what manner can ye persuade the righteousness of the law to such people, even once in the year? Thus often blasphemy suggests to many concerning you. __________________________________________________________________ LXXVI.--Of Those Who Gossip, and of Silence. When a thing appears to anybody of no consequence, and is not shunned, and it rushes forth, as if easy, whilst thou abusest it. Fables assist it when thou comest to pour out prayers, or to beat thy breast for thy daily sin. The trumpet of the heralds sounds forth, while the reader is reading, that the ears may be open, and thou rather impedest them. Thou art luxurious with thy lips, with which thou oughtest to groan. Shut up thy breast to evils, or loose them in thy breast. But since the possession of money gives barefacedness to the wealthy, thence every one perishes when they are most trusting to themselves. Thus, moreover, the women assemble, as if they would enter the bath. They press closely, and make of God's house as if it were a fair. Certainly the Lord frightened the house of prayer. The Lord's priest commanded with "sursum corda," when prayer was to be made, that your silence should be made. Thou answerest fluently, and moreover abstainest not from promises. He entreats the Highest on behalf of a devoted people, lest any one should perish, and thou turnest thyself to fables. Thou mockest at him, or detractest from thy neighbour's reputation. Thou speakest in an undisciplined manner, as if God were absent--as if He who made all things neither hears nor sees. __________________________________________________________________ LXXVII.--To the Drunkards. I place no limit to a drunkard; but I prefer a beast. From those who are proud in drinking thou withdrawest in thine inner mind, holding the power of the ruler, O fool, among Cyclopes. Thence in the histories thou criest, While I am dead I drink not. Be it mine to drink the best things, and to be wise in heart. Rather give assistance (what more seekest thou to abuse?) to the lowest pauper, and ye shall both be refreshed. If thou doest such things, thou extinguishest Gehenna for thyself. __________________________________________________________________ LXXVIII.--To the Pastors. Thou who seekest to feed others, and hast prepared what thou couldest by assiduously feeding, hast done rightly. But still look after the poor man, who cannot feed thee again: then will thy table be approved by the one God. The Almighty has bidden such even especially to be fed. Consider, when thou feedest the sick, thou art also lending to the High One. In that thing the Lord has wished that you should stand before Him approved. __________________________________________________________________ LXXIX.--To the Petitioners. If thou desirest, when praying, to be heard from heaven, break the chains from the lurking-places of wickedness; or if, pitying the poor, thou prayest by thy benefits, doubt not but what thou shalt have asked may be given to the petitioner. Then truly, if void of benefits, thou adorest God, do not thus at all make thy prayers vainly. __________________________________________________________________ LXXX.--The Name of the Man of Gaza. Ye who are to be inhabitants of the heavens with God-Christ, hold fast the beginning, look at all things from heaven. Let simplicity, let meekness dwell in your body. Be not angry with thy devout brother without a cause, for ye shall receive whatever ye may have done from him. This has pleased Christ, that the dead should rise again, yea, with their bodies; and those, too, whom in this world the fire has burned, when six thousand years are completed, and the world has come to an end. The heaven in the meantime is changed with an altered course, for then the wicked are burnt up with divine fire. The creature with groaning burns with the anger of the highest God. Those who are more worthy, and who are begotten of an illustrious stem, and the men of nobility under the conquered Antichrist, according to God's command living again in the world for a thousand years, indeed, that they may serve the saints, and the High One, under a servile yoke, that they may bear victuals on their neck. Moreover, that they may be judged again when the reign is finished. They who make God of no account when the thousandth year is finished shall perish by fire, when they themselves shall speak to the mountains. All flesh in the monuments and tombs is restored according to its deed: they are plunged in hell; they bear their punishments in the world; they are shown to them, and they read the things transacted from heaven; the reward according to one's deeds in a perpetual tyranny. I cannot comprehend all things in a little treatise; the curiosity of the learned men shall find my name in this. [1863] __________________________________________________________________ [1863] [Dr. Schaff says this Nomen Gazæi may indicate his possession of the wealth of truth, etc. But, if we read the acrostical initials of the verses backwards, we find the name Commodianus Mendicus Christi, which betokens his poverty also, in the spirit of St. Paul (2 Cor. vi. 10; also, Rev. ii. 9), which our author would naturally make emphatic here.] __________________________________________________________________ Elucidation. ------------------------ I know nothing of the second poem of our author, and am indebted for the following particulars to Dr. Schaff. [1864] It is an apologetic poem against Jews and Gentiles, written in uncouth hexameters, and discusses in forty-seven sections the doctrine concerning God and the Redeemer and mankind. It treats of the names of Son and Father; and here, probably, he lays himself open to the charge of Patripassian heresy. He passes to the obstacles encountered by the Gospel, warns the Jews and the Gentiles to forsake their unprofitable devotions, and enlarges on the eschatology, as he conceives of it. Let me now quote textually, as follows:-- "The most interesting part of the second poem is the conclusion. It contains a fuller description of Antichrist than the first poem. The author expects that the end of the world will come with the seventh persecution. The Goths will conquer Rome and redeem the Christians; but then Nero will appear as the heathen Antichrist, reconquer Rome, and rage against the Christians three years and a half. He will be conquered in turn by the Jewish and real Antichrist from the East, who, after the defeat of Nero and the burning of Rome, will return to Judea, perform false miracles, and be worshipped by the Jews. At last Christ appears, that is, God himself (from the Monarchian stand-point of the author) with the lost Twelve Tribes [?] as his army, which had lived beyond Persia in happy simplicity and virtue. Under astounding phenomena of nature he will conquer Antichrist and his host, convert all nations, and take possession of the holy city of Jerusalem." This idea of a double Antichrist re-appears in Lactantius, Inst. Div., vii. 16 seqq. This second poem was discovered by Cardinal Pitra in 1852. The two poems were edited by E. Ludwig, Leipzig, 1877 and 1878. __________________________________________________________________ [1864] Hist., vol. ii. 855. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Origen __________________________________________________________________ Origen. [Translated by the Rev. Frederick Crombie, D.D.] __________________________________________________________________ __________________________________________________________________ Introductory Note to the Works of Origen. ------------------------ [a.d. 185-230-254.] The reader will remember the rise and rapid development of the great Alexandrian school, and the predominance which was imparted to it by the genius of the illustrious Clement. [1865] But in Origen, his pupil, who succeeded him at the surprising age of eighteen, a new sun was to rise upon its noontide. Truly was Alexandria "the mother and mistress of churches" in the benign sense of a nurse and instructress of Christendom, not its arrogant and usurping imperatrix. The full details of Origen's troubled but glorious career are given by Dr. Crombie, who in my opinion deserves thanks for the kind and apologetic temper of his estimate of the man and the sublime doctor, as well as of the period of his life. Upon the fervid spirit of a confessor in an age of cruelty, lust, and heathenism, what right have we to sit in judgment? Of one whose very errors were virtues at their source, how can a Christian of our self-indulgent times presume to speak in censure? Well might the Psalmist exclaim, [1866] "Let us fall now into the hand of the Lord; for His mercies are great: let me not fall into the hand of man." Justly has it been urged that to those whose colossal labours during the ante-Nicene period exposed them to hasty judgment, and led them into mistakes, much indulgence must be shown. The language of theology was but assuming shape under their processes, and we owe them an incalculable debt of gratitude: but it was not yet moulded into precision; nor had great councils, presided over by the Holy Ghost, as yet afforded those safeguards to freedom of thought which gradually defined the limits of orthodoxy. To no single teacher did the Church defer. Holy Scripture and the quod ab omnibuswere the grand prescription, against which no individual prelate or doctor could prevail, against which no see could uplift a voice, without chastisement and subjection. Over and over again were the bishops of patriarchal and apostolic sees, including Rome, adjudged heretics, and anathematized by the inexorable law of truth, and of "the faith once delivered to the saints," which not even "an angel from heaven" might presume to change or to enlarge. But before the great Synodical period (a.d. 325 to 451), while orthodoxy is marvellously maintained and witnessed to by Origen and Tertullian themselves, their errors, however serious, have never separated them from the grateful and loving regard of those upon whom their lives of heroic sorrow and suffering have conferred blessings unspeakable. The Church cannot leave their errors uncorrected. Their persons she leaves to the Master's award: their characters she cherishes, while their faults she deplores. The great feature of the ante-Nicene theology, even in the mistakes of the writers, is its reliance on the Holy Scripture. What wealth of Scripture they lavish in their pages! We identify the Scriptures by their aid; but, were they lost in other forms, we might almost restore them from their pages. And forever is the Church indebted to Origen for the patient and encyclopedic labour and learning which he bestowed on the Scriptures in producing his Hexapla. Would that, in his interpretations of the inspired text, he had more strictly adhered to the counsels of Leonides, who was of Bacon's opinion, that the meanings which flow naturally from the holy text are sweetest and best, even as that wine is best which is not crushed out and extorted from the grape, but which trickles of itself from the ripe and luscious cluster in all its purity and natural flavour. So Hooker remarks; and his view is commonly accepted by critics, that the interpretation of a text which departeth most from its natural rendering is commonly the worst. It is too striking an illustration of the childlike simplicity of the primitive faithful to be passed by, in Origen's history, that anecdote of his father, Leonides, who was himself a confessor and martyr: how he used to strip the bosom of his almost inspired boy as he lay asleep, and imprint kisses on his naked breast, "the temple of the Holy Ghost." That blessed Spirit, he believed, was near to his own lips when he thus saluted a Christian child, "for of such is the kingdom of heaven." From a child, this other Timothy "knew the Scriptures" indeed. His own doting father imbued him with the literature of the Greeks, but, far better, he taught him to love the lively oracles of the Lord of glory; and in these he became so proficient, even from tender years, that he puzzled his parent with his "understanding and answers," like the holy Child of Nazareth when He heard the doctors in the Temple, and also "asked them questions." In will he was also a martyr from his youth, and to the genuine spirit of martyrdom we must attribute that heroic fault of his youth which he lived to condemn in riper years, and which, evil and rash as it was, enabled the Church, once and for all, to give an authoritative interpretation to the language of the Saviour, and to guard her children thenceforth from similar exploits of pious mistake. None can doubt the purity of the motive. Few draw the important inference of the nature of the Church's conflict with that intolerable prevalence of sensuality and shameless vice which so impressed her children with the import of Christ's words, "Blessed are the pure in heart: for they shall see God." Here follows the very full account of the life of Origen by Dr. Crombie, professor of biblical criticism in St. Mary's College, St. Andrew: __________________________________________________________________ [1865] Vol. ii. p. 105, this series. [1866] 2 Sam. xxiv. 14. __________________________________________________________________ Origen, surnamed Adamantinus, was born in all probability at Alexandria, about the year 185 a.d. [1867] Notwithstanding that his name is derived from that of an Egyptian deity, [1868] there seems no reason to doubt that his parents were Christian at the time of his birth. His father Leonides was probably, as has been conjectured, [1869] one of the many teachers of rhetoric or grammar who abounded in that city of Grecian culture, and appears to have been a man of decided piety. Under his superintendence, the youthful Origen was not only educated in the various branches of Grecian learning, but was also required daily to commit to memory and to repeat portions of Scripture prescribed him by his father; and while under this training, the spirit of inquiry into the meaning of Scripture, which afterwards formed so striking a feature in the literary character of the great Alexandrine, began to display itself. Eusebius [1870] relates that he was not satisfied with the plain and obvious meaning of the text, but sought to penetrate into its deeper signification, and caused his father trouble by the questions which he put to him regarding the sense of particular passages of Holy Writ. Leonides, like many parents, assumed the appearance of rebuking the curiosity of the boy for inquiring into things which were beyond his youthful capacity, and recommended him to be satisfied with the simple and apparent meaning of Scripture, while he is described as inwardly rejoicing at the signs of genius exhibited by his son, and as giving thanks to God for having made him the parent of such a child. [1871] But this state of things was not to last; for in the year 202 when Origen was about seventeen years of age, the great persecution of the Christians under Septimius Severus broke out, and among the victims was his father Leonides, who was apprehended and put in prison. Origen wished to share the fate of his father, but was prevented from quitting his home by the artifice of his mother, who was obliged to conceal his clothes to prevent him from carrying out his purpose. He wrote to his father, however, a letter, exhorting him to constancy under his trials, and entreating him not to change his convictions for the sake of his family. [1872] By the death of his father, whose property was confiscated to the imperial treasury, Origen was left, with his mother and six younger brothers dependent upon him for support. At this juncture, a wealthy and benevolent lady of Alexandria opened to him her house, of which he became an inmate for a short time. The society, however, which he found there was far from agreeable to the feelings of the youth. The lady had adopted as her son one Paul of Antioch, whom Eusebius terms an "advocate of the heretics then existing at Alexandria." The eloquence of the man drew crowds to hear him, although Origen could never be induced to regard him with any favour, nor even to join with him in any act of worship, giving then, as Eusebius remarks, "unmistakeable specimens of the orthodoxy of his faith." [1873] Finding his position in his household so uncomfortable, he resolved to enter upon the career of a teacher of grammar, and to support himself by his own exertions. As he had been carefully instructed by his father in Grecian literature, and had devoted himself to study after his death, he was enabled successfully to carry out his intention. And now begins the second stadium of his career. The diligence and ability with which Origen prosecuted his profession speedily attracted attention and brought him many pupils. Among others who sought to avail themselves of his instructions in the principles of the Christian religion, were two young men, who afterwards became distinguished in the history of the Church,--Plutarch, who died the death of martyrdom, and Heraclas, who afterwards became bishop of Alexandria. It was not, however, merely by his success as a teacher that Origen gained a reputation. The brotherly kindness and unwearied affection which he displayed to all the victims of the persecution, which at that time was raging with peculiar severity at Alexandria under the prefect Aquila, and in which many of his old pupils and friends were martyred, are described as being so marked and conspicuous, as to draw down upon him the fury of the mob, so that he was obliged on several occasions to flee from house to house to escape instant death. It is easy to understand that services of this kind could not fail to attract the attention of the heads of the Christian community at Alexandria; and partly, no doubt, because of these, but chiefly on account of his high literary reputation, Bishop Demetrius appointed him to the office of master in the Catechetical School, which was at that time vacant (by the departure of Clement, who had quitted the city on the outbreak of the persecution), although he was still a layman, and had not passed his eighteenth year. The choice of Demetrius was amply justified by the result. Origen discontinued his instructions in literature, in order to devote himself exclusively to the work of teaching in the Catechetical School. For his labours he refused all remuneration. He sold the books which he possessed,--many of them manuscripts which he himself had copied,--on condition of receiving from the purchaser four obols [1874] a day; and on this scanty pittance he subsisted, leading for many years a life of the greatest asceticism and devotion to study. After a day of labour in the school, he used to devote the greater part of the night to the investigation of Scripture, sleeping on the bare ground, and keeping frequent fasts. He carried out literally the command of the Saviour, not to possess two coats, nor wear shoes. He consummated his work of mortification of the flesh by an act of self mutilation, springing from a perverted interpretation of our Lord's words in Matthew xix. 12 and the desire to place himself beyond the reach of temptation in the intercourse which he necessarily had to hold with youthful female catechumens. [1875] This act was destined to exercise a baneful influence upon his subsequent career in the Church. During the episcopate of Zephyrinus (201-218) Origen visited Rome, [1876] and on his return again resumed his duties in the Catechetical School, transferring the care of the younger catechumens to his friend and former pupil Heraclas, that he might devote himself with less distraction to the instruction of the more advanced, and to the more thorough investigation and exposition of Scripture. With a view to accomplish this more successfully, it is probable that about this time he set himself to acquire a knowledge of the Hebrew language, the fruit of which may be seen in the fragments which remain to us of his magnum opus, the Hexapla, and as many among the more cultured heathens, attracted by his reputation, seem to have attended his lectures, he felt it necessary to make himself more extensively acquainted with the doctrines of the Grecian schools, that he might meet his opponents upon their own ground, and for this purpose he attended the prelections of Ammonius Saccas, at that time in high repute at Alexandria as an expounder of the Neo-Platonic philosophy, of which school he has generally been considered the founder. The influence which the study of philosophical speculations exerted upon the mind of Origen may be traced in the whole course of his after development, and proved the fruitful source of many of those errors which were afterwards laid to his charge, and the controversies arising out of which disturbed the peace of the Church during the two following centuries. As was to be expected, the fame of the great Alexandrine teacher was not confined to his native city, but spread far and wide; and an evidence of this was the request made by the Roman governor of the province of Arabia to Demetrius and to the prefect of Egypt, that they would send Origen to him that he might hold an interview with one whose reputation was so great. We have no details of this visit, for all that Eusebius relates is that, "having accomplished the objects of his journey, he again returned to Alexandria." [1877] It was in the year 216 that the Emperor Caracalla visited Alexandria, and directed a bloody persecution against its inhabitants, especially the literary members of the community, in revenge for the sarcastic verses which had been composed against him for the murder of his brother Geta, a crime which he had perpetrated under circumstances of the basest treachery and cruelty. Origen occupied too prominent a position in the literary Society of the city to be able to remain with safety, and therefore withdrew to Palestine to his friend Bishop Alexander of Jerusalem, and afterwards to Cæsarea, where he received an honourable welcome from Bishop Theoctistus. This step proved the beginning of his after troubles. These two men, filled with becoming admiration for the most learned teacher in the Church, requested him to expound the Scriptures in their presence in a public assembly of the Christians. Origen, although still a layman, and without any sacerdotal dignity in the Church, complied with the request. When this proceeding reached the ears of Demetrius, he was filled with the utmost indignation. "Such an act was never either heard or done before, that laymen should deliver discourses in the presence of the bishops," [1878] was his indignant remonstrance to the two offending bishops, and Origen received a command to return immediately to Alexandria. He obeyed, and for some years appears to have devoted himself solely to his studies in his usual spirit of self-abnegation. It was probably during this period that the commencement of his friendship with Ambrosius is to be dated. Little is known of this individual. Eusebius [1879] states that he had formerly been an adherent of the Valentinian heresy, but had been converted by the arguments and eloquence of Origen to the orthodox faith of the Church. They became intimate friends; and as Ambrose seems to have been possessed of large means, and entertained an unbounded admiration of the learning and abilities of his friend, it was his delight to bear the expenses attending the transcription and publication of the many works which he persuaded him to give to the world. He furnished him "with more than seven amanuenses, who relieved each other at stated times, and with an equal number of transcribers, along with young girls who had been practiced in calligraphy," [1880] to make fair copies for publication of the works dictated by Origen. The literary activity of these years must have been prodigious, and probably they were among the happiest which Origen ever enjoyed. Engaged in his favourite studies, surrounded by many friends, adding yearly to his own stores of learning, and enriching the literature of the Church with treatises of the highest value in the department of sacred criticism and exegesis, it is difficult to conceive a condition of things more congenial to the mind of a true scholar. Only one incident of any importance seems to have taken place during these peaceful years,--his visit to Julia Mammæa, the pious mother of Alexander Severus. This noble lady had heard of the fame of Origen, and invited him to visit her at Antioch, sending a military escort to conduct him from Alexandria to the Syrian capital. He remained with her some time, "exhibiting innumerable illustrations of the glory of the Lord, and of the excellence of divine instruction, and then hastened back to his accustomed studies." [1881] These happy years, however, were soon to end. Origen was called to Greece, probably about the year 228, [1882] upon what Eusebius vaguely calls "the pressing need of ecclesiastical affairs." [1883] But, this has generally been understood [1884] to refer to the prevalence of heretical views in the Church there, for the eradication of which the assistance of Origen was invoked. Before entering on this journey, he obtained letters of recommendation from his bishop. [1885] He passed through Palestine on his way to Greece, and at Cæsarea received at the hands of his friends Alexander and Theoctistus ordination to the office of presbyter,--an honour which proved to him afterwards the source of much persecution and annoyance. No doubt the motives of his friends were of the highest kind, and among them may have been the desire to take away the ground of objection formerly raised by Demetrius against the public preaching of a mere layman in the presence of a bishop. But they little dreamed of the storm which this act of theirs was to raise, and of the consequences which it was to bring upon the head of him whom they had sought to honour. After completing his journey through Greece, Origen returned to Alexandria about the year 230. He there found his bishop greatly incensed against him for what had taken place at Cæsarea. Nor did his anger expend itself in mere objurgations and rebukes. In the year 231 a synod was summoned by Demetrius, composed of Egyptian bishops and Alexandrian presbyters, who declared Origen unworthy to hold the office of teacher, and excommunicated him from the fellowship of the Church of Alexandria. Even this did not satisfy the vindictive feeling of Demetrius. He summoned a second synod, in which the bishops alone were permitted to vote, and by their suffrages Origen was degraded from the office of presbyter, and intimation of this sentence was ordered to be made by encyclical letter to the various Churches. The validity of the sentence was recognised by all of them, with the exception of those in Palestine, Phoenicia, Arabia, and Achaia; a remarkable proof of the position of influence which was at that time held by the Church of Alexandria. Origen appears to have quitted the city before the bursting of the storm, and betook himself to Cæsarea, which henceforth became his home, and the seat of his labours for a period of nearly a quarter of a century. The motives which impelled Demetrius to this treatment of Origen have been variously stated and variously criticized. Eusebius [1886] refers his readers for a full account of all the matters involved to the treatise which he and Pamphilus composed in his defence; but this work has not come down to us, [1887] although we possess a brief notice of it in the Bibliotheca of Photius, [1888] from which we derive our knowledge of the proceedings of the two synods. There seems little reason to doubt that jealousy of interference on the part of the bishops of another diocese was one main cause of the resentment displayed by Demetrius; while it is also possible that another alleged cause, the heterodox character of some of Origen's opinions, as made known in his already published works, among which were his Stromata and De Principiis, [1889] may have produced some effect upon the minds of the hostile bishops. Hefele [1890] asserts that the act of the Palestinian bishops was contrary to the Church law of the time, and that Demetrius was justified on that ground for his procedure against him. But it may well be doubted whether there was any generally understood law or practice existing at so early a period of the Church's history. If so, it is difficult to understand how it should have been unknown to the Palestinian bishops; or, on the supposition of any such existing law or usage, it is equally difficult to conceive that either they themselves or Origen should have agreed to disregard it, knowing as they did the jealous temper of Demetrius, displayed on the occasion of Origen's preaching at Cæsarea already referred to. This had drawn from the Alexandrine bishop an indignant remonstrance, in which he had asserted that such an act was "quite unheard of before;" [1891] but, to this statement the Cæsarean bishops replied in a letter, in which they enumerated several instances of laymen who had addressed the congregation. [1892] The probabilities, therefore, are in favour of there being no generally understood law or practice on the subject, and that the procedure, therefore, was dictated by hierarchical jealousy on the part of Demetrius. According to Eusebius, [1893] indeed, the act of mutilation already referred to was made a ground of accusation against Origen; and there seems no doubt that there existed an old canon of the Church, [1894] based upon the words in Deuteronomy xxiii. 1, which rendered one who had committed such an act ineligible for office in the Church. But there is no trace of this act, as disqualifying Origen for the office of presbyter, having been urged by Demetrius, so far as can be discovered from the notices of the two synods which have been preserved by Rufinus and Photius. And it seems extremely probable, as Redepenning remarks, [1895] that if Demetrius were acquainted with this act of Origen, as Eusebius says he was, [1896] he made no public mention of it, far less that he made it a presence for his deposition. Demetrius did not long survive the execution of his vengeance against his unfortunate catechist. He died about a year afterwards, and was succeeded by Heraclas, the friend and former pupil of Origen. It does not, however, appear that Heraclas made any effort to have the sentence against Origen recalled, so that he might return to the early seat of his labours. Origen devoted himself at Cæsarea chiefly to exegetical studies upon the books of Scripture, enjoying the countenance and friendship of the two bishops Alexander and Theoctistus, who are said by Eusebius "to have attended him the whole time as pupils do their master." He speedily raised the theological school of that city to a degree of reputation which attracted many pupils. Among those who placed themselves under his instructions were two young Cappadocians, who had come to Cæsarea with other intentions, but who were so attracted by the whole character and personality of Origen, that they immediately became his pupils. The former of these, afterwards Gregory Thaumaturgus, Bishop of New Cæsarea, has left us, in the panegyric which he wrote after a discipleship of five years, a full and admiring account of the method of his great master. The persecution under the Emperor Maximin obliged Origen to take refuge in Cæsarea in Cappadocia, where he remained in concealment about two years in the house of a Christian lady named Juliana, who was the heiress of Symmachus, the Ebionite translator of the Septuagint, and from whom he obtained several mss. which had belonged to Symmachus. Here, also, he composed his Exhortation to Martyrdom, which was expressly written for the sake of his friends Ambrosius and Protoctetus, who had been imprisoned on account of their Christian profession, but who recovered their freedom after the death of Maximin,--an event which allowed Origen to return to the Palestinian Cæsarea and to the prosecution of his labours. A visit to Athens, where he seems to have remained some time, and to Bostra in Arabia, in order to bring back to the true faith Bishop Beryllus, who had expressed heterodox opinions upon the subject of the divinity of Christ, (in which attempt he proved successful,) were the chief events of his life during the next five years. On the outbreak of the Decian persecution, however, in 249, he was imprisoned at Tyre, to which city he had gone from Cæsarea for some unknown reason, and was made to suffer great cruelties by his persecutors. The effect of these upon a frame worn out by ascetic labours may be easily conceived. Although he survived his imprisonment, his body was so weakened by his sufferings, that he died at Tyre in 254, in the seventieth year of his age. The character of Origen is singularly pure and noble; for his moral qualities are as remarkable as his intellectual gifts. The history of the Church records the names of few whose patience and meekness under unmerited suffering were more conspicuous than his. How very differently would Jerome have acted under circumstances like those which led to Origen's banishment from Alexandria! And what a favourable contrast is presented by the self-denying asceticism of his whole life, to the sins which stained the early years of Augustine, prior to his conversion! The impression which his whole personality made upon those who came within the sphere of his influence is evidenced in a remarkable degree by the admiring affection displayed towards him by his friend Ambrose and his pupil Gregory. Nor was it friends alone that he so impressed. To him belongs the rare honour of convincing heretics of their errors, and of leading them back to the Church; a result which must have been due as much to the gentleness and earnestness of his Christian character, as to the prodigious learning, marvellous acuteness, and logical power, which entitle him to be regarded as the greatest of the Fathers. It is singular, indeed, that a charge of heresy should have been brought, not only after his death, but even during his life, against one who rendered such eminent services to the cause of orthodox Christianity. But this charge must be considered in reference to the times when he lived and wrote. No General Council had yet been held to settle authoritatively the doctrine of the Church upon any of those great questions, the discussion of which convulsed the Christian world during the two following centuries; and in these circumstances greater latitude was naturally permissible than would have been justifiable at a later period. Moreover, a mind so speculative as that of Origen, and so engrossed with the deepest and most difficult problems of human thought, must sometimes have expressed itself in a way liable to be misunderstood. But no doubt the chief cause of his being regarded as a heretic is to be found in the haste with which he allowed many of his writings to be published. Had he considered more carefully what he intended to bring before the public eye, less occasion would have been furnished to objectors, and the memory of one of the greatest scholars and most devoted Christians that the world has ever seen would have been freed, to a great extent at least, from the reproach of heresy. Origen was a very voluminous author. Jerome says that he wrote more than any individual could read; and Epiphanius [1897] relates that his writings amounted to 6,000 volumes, by which statement we are probably to understand that every individual treatise, large or small, including each of the numerous homilies, was counted as a separate volume. The admiration entertained for him by his friend Ambrosius, and the readiness with which the latter bore all the expenses of transcription and publication, led Origen to give to the world much which otherwise would never have seen the light. __________________________________________________________________ [1867] Cf. Redepenning's Origenes, vol. i. pp. 417-420 (Erste Beilage: über Origenes Geburtsjahr und den Ort, wo er geboren wurde). [His surname denotes the strength, clearness, and point of his mind and methods. It is generally given Adamantius.] [1868] Horus vel Or. Cf. Ibid. (Zweite Beilage: über Namen und Beinamen der Origenes). [But compare Cave, vol. i. p. 322. Lives of the Fathers, Oxford, 1840.] [1869] Encyclopædie der Katholischen Theologie, s.v. Origenes. [1870] Hist. Eccles., b. vi. c. ii. § 9. [1871] Hist. Eccles., b. vi. c. ii. §§ 10, 11. [1872] Eusebius, Hist. Eccles., b. vi. c. ii.: Epeche, me di' hemas allo ti phroneses. [1873] tes ex ekeinou peri ten pistin orthodoxias enarge pareicheto deigmata. [1874] The obol was about three-halfpence of English money. [1875] For a full discussion of the doubts which have been thrown upon the credibility of Eusebius in this matter by Schnitzer and Baur, cf. Redepenning, Origenes, vol. i. pp. 444-458, and Hefele, Encyclopædie der Katholischen Theologie, s.v. Origenes. [1876] [Where he met with Hippolytus, and heard him preach, according to St. Jerome.] [1877] Euseb., Hist. Eccles., b. vi. c. 19, § 16. [1878] Ibid., b. vi. c. 19. [1879] Ibid., b. vi. c. 18. [1880] Euseb., Hist. Eccles., b. vi. c. 23. [1881] Euseb., Hist. Eccles., b. vi. c. 21: par' he chronon diatripsas pleista te hosa eis ten tou Kuriou doxan kai tes tou theiou didaskaleiou aretes epideixamenos, epi tas sunetheis espeude diatribas. [1882] Cf. Hefele, Encyclopædie, etc., s.v. Origenes. [1883] 'Epeigouses chreias ekklesiastikon heneka pragmaton. [1884] Cf. Redepenning, vol. i. p. 406, etc. [1885] Cf. ibid. [1886] Hist. Eccles., b. vi. c. 22. and c. 33. [1887] With the exception of the first book; cf. Migne, vol. ix. pp. 542-632. [1888] Cf. Photii Bibliotheca, ed. Hoeschel, p. 298. [1889] Eusebius expressly mentions that both these works, among others, were published before he left Alexandria.--Hist. Eccles., b. vi. c. 24. [1890] s.v. Origenes. [1891] Hist. Eccles., b. vi. c. 19. [1892] Ibid. [1893] Ibid., b. vi. c. 8. [1894] ho akroteriasas heauton me genestho klerikos. Cf. Redepenning, vol. i. pp. 208, 216, 218. [1895] Cf. Redepenning, vol. i. p. 409, note 2. [1896] Hist. Eccles., b. vi. c. 8. [1897] Hæres, lxiv. 63. __________________________________________________________________ The works of the great Adamantinus may be classed under the following divisions: (1) Exegetical Works. These comprise Scholia, brief notes on Scripture, of which only fragments remain: Tomoi, Commentaries, lengthened expositions, of which we possess considerable portions, including those on Matthew, John, and Epistle to the Romans; and about 200 Homilies, upon the principal books of the Old and New Testaments, a full list of which may be seen in Migne's edition. In these works his peculiar system of interpretation found ample scope for exercise; and although he carried out his principle of allegorizing many things, which in their historical and literal signification offended his exegetical sense, he nevertheless maintains that "the passages which hold good in their historical acceptation are much more numerous than those which contain a purely spiritual meaning." [1898] The student will find much that is striking and suggestive in his remarks upon the various passages which he brings under review. For an account of his method of interpreting Scripture, and the grounds on which he based it, the reader may consult the fourth book of the treatise On the Principles. __________________________________________________________________ [1898] [De Princip., b. iv. i. 19. S.] __________________________________________________________________ (2) Critical Works. The great critical work of Origen was the Hexapla or Six-columned Bible; an attempt to provide a revised text of the Septuagint translation of Old Testament Scripture. On this undertaking he is said to have spent eight-and-twenty years of his life, and to have acquired a knowledge of Hebrew in order to qualify himself for the task. Each page of this work consisted, with the exception to be noticed immediately, of six columns. In the first was placed the current Hebrew text; in the second, the same represented in Greek letters; in the third, the version of Aquila; in the fourth, that of Symmachus; in the fifth, the text of the LXX., as it existed at the time; and in the sixth, the version of Theodotion. Having come into possession also of certain other Greek translations of some of the books of Scripture, he added these in their appropriate place, so that the work presented in some parts the appearance of seven, eight, or nine columns, and was termed Heptapla, Octopla, or Enneapla, in consequence. He inserted critical marks in the text of the LXX., an asterisk to denote what ought to be added, and an obelus to denote what ought to be omitted; taking the additions chiefly from the version of Theodotion. The work, with the omission of the Hebrew column, and that representing the Hebrew in Greek letters, was termed Tetrapla; and with regard to it, it is uncertain whether it is to be considered a preliminary work on the part of Origen, undertaken by way of preparation for the larger, or merely as an excerpt from the latter. The whole extended, it is said, to nearly fifty volumes, and was, of course, far too bulky for common use, and too costly for transcription. It was placed in some repository in the city of Tyre, from which it was removed after Origen's death to the library at Cæsarea, founded by Pamphilus, the friend of Eusebius. It is supposed to have been burnt at the capture of Cæsarea by the Arabs in 653 a.d. The column, however, containing the version of the LXX. had been copied by Pamphilus and Eusebius, along with the critical marks of Origen, although, owing to carelessness on the part of subsequent transcribers, the text was soon again corrupted. The remains of this work were published by Montfaucon at Paris, 1713, 2 vols. folio; by Bahrdt at Leipsic in 1769; and is at present again in course of publication from the Clarendon press, Oxford, under the editorship of Mr. Field, who has made use of the Syriac-Hexaplar version, and has added various fragments not contained in prior editions. (For a full and critical account of this work, the English reader is referred to Dr. Sam. Davidson's Biblical Criticism, vol. i. ch. xii., which has been made use of for the above notice.) __________________________________________________________________ (3) Apologetical Works. His great apologetical work was the treatise undertaken at the special request of his friend Ambrosius, in answer to the attack of the heathen philosopher Celsus on the Christian religion, in a work which he entitled Logos alethes or A True Discourse. Origen states that he had heard that there were two individuals of this name, both of them Epicureans, the earlier of the two having lived in the time of Nero, and the other in the time of Adrian, or later. [1899] Redepenning is of opinion that Celsus must have composed his work in the time of Marcus Aurelius (161-180 a.d.), on account of his supposed mention of the Marcionites (whose leader did not make his appearance at Rome before 142 a.d.), and of the Marcellians (followers of the Carpocratian Marcellina), a sect which was founded after the year 155 a.d. under Bishop Anicetus. [1900] Origen believed his opponent to be an Epicurean, but to have adopted other doctrines than those of Epicurus, because he thought that by so doing he could assail Christianity to greater advantage. [1901] The work which Origen composed in answer to the so-styled True Discourse consists of eight books, and belongs to the latest years of his life. It has always been regarded as the great apologetic work of antiquity; and no one can peruse it without being struck by the multifarious reading, wonderful acuteness, and rare subtlety of mind which it displays. But the rule which Origen prescribed to himself, of not allowing a single objection of his opponent to remain unanswered, leads him into a minuteness of detail, and into numerous repetitions, which fatigue the reader, and detract from the interest and unity of the work. He himself confesses that he began it on one plan, and carried it out on another. [1902] No doubt, had he lived to re-write and condense it, it would have been more worthy of his reputation. But with all its defects, it is a great work, and well deserves the notice of the students of Apologetics. The table of contents subjoined to the translation will convey a better idea of its nature than any description which our limits would permit us to give. __________________________________________________________________ [1899] Cf. Contra Celsum, I. c. viii. ad fin. [1900] Cf. Redepenning, vol. ii. p. 131, note 2. [1901] Contra Celsum, I. ch. viii. [1902] Preface, b. i. § 6. __________________________________________________________________ (4) Dogmatic Works. These include the Stromateis, a work composed in imitation of the treatise of Clement of the same name, and consisting originally of ten books, of which only three fragments exist in a Latin version by Jerome; [1903] a treatise on the Resurrection, of which four fragments remain; [1904] and the treatise Peri 'Archon, De Principiis, which contains Origen's views on various questions of systematic theology. The work has come down to us in the Latin translation of his admirer Rufinus; but, from a comparison of the few fragments of the original Greek which have been preserved, we see that Rufinus was justly chargeable with altering many of Origen's expressions, in order to bring his doctrine on certain points more into harmony with the orthodox views of the time. The De Principiis consists of four books, and is the first of the works of Origen in this series, to which we refer the reader. __________________________________________________________________ [1903] Migne, vol. i. pp. 102-107. [1904] Migne, vol. i. 91-100. __________________________________________________________________ (5) Practical Works. Under this head we place the little treatise Peri Euches, On Prayer, written at the instance of his friend Ambrose, and which contains an exposition of the Lord's Prayer; the Logos protreptikos eis marturion, Exhortation to Martyrdom, composed at the outbreak of the persecution by Maximian, when his friends Ambrose and Protoctetus were imprisoned. Of his numerous letters only two have come down entire, viz., that which was addressed to Julius Africanus, who had questioned the genuineness of the history of Susanna in the apocryphal additions to the book of Daniel, and that to Gregory Thaumaturgus on the use of Greek philosophy in the explanation of Scripture, although, from the brevity of the latter, it is questionable whether it is more than a fragment of the original. [1905] The Philokalia, Philocalia, was a compilation from the writings of Origen, intended to explain the difficult passages of Scripture, and executed by Basil the Great and Gregory of Nazianzum; large extracts of which have been preserved, especially of that part which was taken from the treatise against Celsus. The remains were first printed at Paris in 1618, and again at Cambridge in 1676, in the reprint of Spencer's edition of the Contra Celsum. In the Benedictine edition, and in Migne's reprint, the various portions are quoted in footnotes under the respective passages of Origen's writings. __________________________________________________________________ [1905] Both of these are translated in the first volume of Origen's works in this series. __________________________________________________________________ (6) Editions of Origin. [1906] The first published works of Origen were his Homilies, which appeared in 1475, although neither the name of the publisher nor the place of publication is given. These were followed by the treatise against Celsus in the translation of Christopher Persana, which appeared at Rome in 1481; and this, again, by an edition of the Homilies at Venice in 1503, containing those on the first four books of Moses, Joshua, and Judges. The first collective edition of the whole works was given to the world in a Latin translation by James Merlin, and was published in two folio volumes, first at Paris in 1512 and 1519, and afterwards at Paris in 1522 and 1530. A revision of Merlin's edition was begun by Erasmus, and completed, after his death, by Beatus Rhenanus. This appeared at Basle in 1536 in two folio volumes, and again in 1557 and 1571. A much better and more complete edition was undertaken by the Benedictine Gilbertus Genebrardus, which was published also in two volumes folio at Paris in 1574, and again in 1604 and 1619. Hoeschel published the treatise against Celsus at Augsburg in 1605; Spencer, at Cambridge in 1658 and 1677, to which was added the Philocalia, which had first appeared in a Latin translation by Genebrardus, and afterwards in Greek by Tarinus at Paris in 1618 and 1624, in quarto. Huet, Bishop of Avranches, published the exegetical writings in Greek, including the Commentaries on Matthew and John, in two volumes folio, of which the one appeared at Rouen in 1668, and the other at Paris in 1679. The great edition by the two learned Benedictines of St. Maur--Charles de la Rue, and his nephew Vincent de la Rue--was published at Paris between the years 1733 and 1759. This is a work of immense industry and labour, and remains the standard to the present time. It has been reprinted by Migne in his series of the Greek Fathers, in nine volumes, large 8vo. In Oberthür's series of the Greek Fathers, seven volumes contain the chief portion of Origen's writings; while Lommatzsch has published the whole in twenty-five small volumes, Berlin, 1831-48, containing the Greek text alone. For further information upon the life and opinions of Origen, the reader may consult Redepenning's Origenes, 2 vols., Bonn, 1841, 1846; the articles in Herzog's Encyclopädie and Wetzer's and Wette's Kirchen-Lexikon, by Kling and Hefele respectively; the brilliant sketch by Pressensé in his Martyrs and Apologists; [1907] and the learned compilation of Huet, entitled Origeniana, to be found in the ninth volume of Migne's edition. [In the Edinburgh series the foregoing Life was delayed till the appearance of the second volume. The earlier volume appeared with a preface, as follows:]-- The name of the illustrious Origen comes before us in this series in connection with his works De Principiis, Epistola ad Africanum, Epistola ad Gregorium, [1908] and the treatise Contra Celsum. [1909] It is in his treatise Peri 'Archon, or, as it is commonly known under the Latin title, De Principiis, that most fully develops his system, and brings out his peculiar principles. None of his works exposed him to so much animadversion in the ancient Church as this. On it chiefly was based the charge of heresy which some vehemently pressed against him,--a charge from which even his firmest friends felt it no easy matter absolutely to defend him. The points on which it was held that he had plainly departed from the orthodox faith, were the four following: First, That the souls of men had existed in a previous state, and that their imprisonment in material bodies was a punishment for sins which they had then committed. Second, That the human soul of Christ had also previously existed, and been united to the Divine nature before that incarnation of the Son of God which is related in the Gospels. Third, That our material bodies shall be transformed into absolutely ethereal ones at the resurrection; and Fourth, That all men, and even devils, shall be finally restored through the mediation of Christ. His principles of interpreting Scripture are also brought out in this treatise; and while not a little ingenuity is displayed in illustrating and maintaining them, the serious errors into which they might too easily lead will be at once perceived by the reader. It is much to be regretted that the original Greek of the De Principiis has for the most part perished. We possess it chiefly in a Latin translation by Rufinus. And there can be no doubt that he often took great liberties with his author. So much was this felt to be the case, that Jerome undertook a new translation of the work; but only small portions of his version have reached our day. He strongly accuses Rufinus of unfaithfulness as an interpreter, while he also inveighs bitterly against Origen himself, as having departed from the Catholic Faith, specially in regard to the doctrine of the Trinity. There seems, however, after all, no adequate reason to doubt the substantial orthodoxy of our author, although the bent of his mind and the nature of his studies led him to indulge in many vain and unauthorized speculations. The Epistle to Africanus was drawn forth by a letter which that learned writer had addressed to Origen respecting the story of Susanna appended to the book of Daniel. Africanus had grave doubts as to the canonical authority of the account. Origen replies to his objections, and seeks to uphold the story as both useful in itself, and a genuine portion of the ancient prophetical writings. The treatise of Origen Against Celsus is, of all his works, the most interesting to the modern reader. It is a defence of Christianity in opposition to a Greek philosopher named Celsus, who had attacked it in a work entitled 'Alethes Logos, that is, The True Word, or The True Discourse. Of this work we know nothing, except from the quotations contained in the answer given to it by Origen. Nor has anything very certain been ascertained respecting its author. According to Origen, he was a follower of Epicures, but others have regarded him as a Platonist. If we may judge of the work by those specimens of it presented in the reply of Origen, it was little better than a compound of sophistry and slander. But there is reason to be grateful for it, as having called forth the admirable answer of Origen. This work was written in the old age of our author, and is composed with great care; while it abounds with proofs of the widest erudition. It is also perfectly orthodox; and, as Bishop Bull has remarked, it is only fair that we should judge from a work written with the view of being considered by the world at large, and with the most elaborate care, as to the mature and finally accepted views of the author. The best edition of Origen's works is that superintended by Charles and Charles Vincent de la Rue, Paris, 1783, 4 vols. fol., which is reprinted by Migne. There is also an edition in 25 volumes, based upon that of De la Rue, but without the Latin translation, by Lommatzsch, Berlin, 1831-1848. The De Principiis has been separately edited by Redepenning, Leipzig, 1836. Spencer edited the Contra Celsum, Cambridge, 1677. [Professor Crombie was assisted in the Contra Celsum by the Rev. W. H. Cairns, M.A., Rector of the Dumfries Academy. Mr. Cairns (since deceased) was the translator of Books VII. and VIII. of that work.] [The Works of Origen included in this volume having been placed in my hands by the Right Reverend Editor of the present series (who restricts himself to a limited task of supervision), I have endeavoured to do for them that which seemed needful in the circumstances. The temptation was strong to enter upon annotations, for which no one of the authors among the Ante-Nicene Fathers offers larger room, and to insert corrections of various sorts, based upon modern progress and research. But, in accordance with the plan of this series, I have been forced to resist this temptation, and have striven only to be useful in matters which, though of great moment, are toilsome, and in no wise flattering to editorial vanity or conceit. I have silently corrected numerous typographical errors which exist in the Edinburgh edition, and have sought to secure uniformity in the details of reproducing the work, and, above all, accuracy in all its parts. Particularly, I may mention that the Scripture references needed correction to the extent of more than a hundred places, and that references to classical and other writers were often quite astray. A very few notes, enclosed in brackets, are all that I have deemed it expedient or proper, on my part, to add. While no one who is aware of human infirmity will ever dare to claim perfection in the typography of a book which has passed through the press under his hands, yet in the present case I venture to assure the student and reader that no pains or effort have been spared in order to make the volume as accurate as possible in this respect. Much experience and training incline me to hope and believe that success has attended my efforts. S.] __________________________________________________________________ [1906] Abridged from Redepenning. [1907] Harwood's translation. [1908] i.e., Thaumaturgus. [1909] [The Messrs. Clark announced, in their original plan, that, of the manifold works of this great Father, only these specimens could be given.] __________________________________________________________________ __________________________________________________________________ Prefatory Notice to Origen's Works. ------------------------ [The great biblical scholar and critic of the first half of the third century deserves a more cordial recognition and appreciation than have always been accorded to him. While it is true that in various matters he has strange, even wild, fancies, and gives utterance to expressions which can hardly, if at all, be justified; while it is also true that he indulges beyond all reason (as it appears to us of the present age) in utterly useless speculations, and carries to excess his great love of allegorizing,--yet these are rather of the nature of possible guesses and surmises on numerous topics, of more or less interest, than deliberate, systematic teaching as matters of faith. He frequently speaks of them in this wise, and does not claim for these guesses and speculations any more credit than they may appear to his readers to be worth. In the great fundamentals of the Christian creed Origen is unquestionably sound and true. He does not always express himself in accordance with the exact definitions which the Church Catholic secured in the century after his decease, as a necessary result of the struggle with Arian and other deadly heresies; but surely, in fairness, he is not to be too severely judged for this. Some writers (e.g., J. M. Neale, in his History of the Patriarchate of Alexandria) give an unfavorable and condemnatory view of Origen and his career, but I am of opinion that Neale and others push their objections much too far. I hold that Bishop Bull, and men like him, are nearer to truth and justice in defending Origen and his lifelong labors in the cause of the Master. The Peri 'Archon, which has come to us through the professedly paraphrastic but really unsatisfactory version of Rufinus, is the work which has given chief offence, and brought much odium upon Origen; but as this was written in early life, and it is doubtful in how far Origen is responsible for many things that are in it, it is only fair and just to judge him by such works as the Kata Kelson and his valuable Homilies on various books of Holy Scripture. [1910] These go far to prove clearly that he, whom Dr. Barrow designates as "the father of interpreters," is worthy the high estimate which ancient as well as modern defenders of his good name have fully set forth, and to justify the conviction, that, if we possessed more out of the numerous works of his which have entirely perished, we should rank him even more highly than is done by Bishop Bull in his Defensio Fidei Nicenæ. [1911] In conclusion, I give a paragraph from the very valuable Introduction to the Criticism of the New Testament, by Dr. F. H. Scrivener, [1912] one of the ablest of living biblical scholars and critics:-- "Origen is the most celebrated biblical critic of antiquity. His is the highest name among the critics and expositors of the early Church. He is perpetually engaged in the discussion of various readings of the New Testament, and employs language, in describing the then existing state of the text, which would be deemed strong if applied even to its present condition, after the changes which sixteen more centuries must needs have produced....Seldom have such warmth of fancy and so bold a grasp of mind been united with the lifelong, patient industry which procured for this famous man the honourable appellation of Adamantius." S.] __________________________________________________________________ [1910] It is matter of deep regret that the proposal of the Edinburgh publishers, to include in Origen's works a translation of his Homilies, did not meet with sufficient encouragement to warrant them in adding these to the present series. [1911] Book II. cap. ix. [1912] Third edition, Cambridge, 1883, pp. 418, 509. __________________________________________________________________ Prologue of Rufinus. ------------------------ I know that very many of the brethren, induced by their thirst for a knowledge of the Scriptures, have requested some distinguished men, well versed in Greek learning, to translate Origen into Latin, and so make him accessible to Roman readers. Among these, when our brother and colleague [1913] had, at the earnest entreaty of Bishop Damasus, translated two of the Homilies on the Song of Songs out of Greek into Latin, he prefixed so elegant and noble a preface to that work, as to inspire every one with a most eager desire to read and study Origen, saying that the expression, "The King hath brought me into his chamber," [1914] was appropriate to his feelings, and declaring that while Origen in his other works surpassed all writers, he in the Song of Songs surpassed even himself. He promises, indeed, in that very preface, that he will present the books on the Song of Songs, and numerous others of the works of Origen, in a Latin translation, to Roman readers. But he, finding greater pleasure in compositions of his own, pursues an end that is attended with greater fame, viz., in being the author rather than the translator of works. Accordingly we enter upon the undertaking, which was thus begun and approved of by him, although we cannot compose in a style of elegance equal to that of a man of such distinguished eloquence; and therefore I am afraid lest, through my fault, the result should follow, that that man, whom he deservedly esteems as the second teacher of knowledge and wisdom in the Church after the apostles, should, through the poverty of my language, appear far inferior to what he is. And this consideration, which frequently recurred to my mind, kept me silent, and prevented me from yielding to the numerous entreaties of my brethren, until your influence, my very faithful brother Macarius, which is so great, rendered it impossible for my unskilfulness any longer to offer resistance. And therefore, that I might not find you too grievous an exactor, I gave way, even contrary to my resolution; on the condition and arrangement, however, that in my translation I should follow as far as possible the rule observed by my predecessors, and especially by that distinguished man whom I have mentioned above, who, after translating into Latin more than seventy of those treatises of Origen which are styled Homilies and a considerable number also of his writings on the apostles, in which a good many "stumbling-blocks" are found in the original Greek, so smoothed and corrected them in his translation, that a Latin reader would meet with nothing which could appear discordant with our belief. His example, therefore, we follow, to the best of our ability; if not with equal power of eloquence, yet at least with the same strictness of rule, taking care not to reproduce those expressions occurring in the works of Origen which are inconsistent with and opposed to each other. The cause of these variations we have explained more freely in the Apologeticus, which Pamphilus wrote in defence of the works of Origen, where we added a brief tract, in which we showed, I think, by unmistakeable proofs, that his books had been corrupted in numerous places by heretics and malevolent persons, and especially those books of which you now require me to undertake the translation, i.e., the books which may be entitled De Principiis or De Principatibus, and which are indeed in other respects full of obscurities and difficulties. For he there discusses those subjects with respect to which philosophers, after spending all their lives upon them, have been unable to discover anything. But here our author strove, as much as in him lay, to turn to the service of religion the belief in a Creator, and the rational nature of created beings, which the latter had degraded to purposes of wickedness. If, therefore, we have found anywhere in his writings, any statement opposed to that view, which elsewhere in his works he had himself piously laid down regarding the Trinity, we have either omitted it, as being corrupt, and not the composition of Origen, or we have brought it forward agreeably to the rule which we frequently find affirmed by himself. If, indeed, in his desire to pass rapidly on, he has, as speaking to persons of skill and knowledge, sometimes expressed himself obscurely, we have, in order that the passage might be clearer, added what we had read more fully stated on the same subject in his other works, keeping explanation in view, but adding nothing of our own, but simply restoring to him what was his, although occurring in other portions of his writings. These remarks, therefore, by way of admonition, I have made in the preface, lest slanderous individuals perhaps should think that they had a second time discovered matter of accusation. But let perverse and disputatious men have a care what they are about. For we have in the meantime undertaken this heavy labour, if God should aid your prayers, not to shut the mouths of slanderers (which is impossible, although God perhaps will do it), but to afford material to those who desire to advance in the knowledge of these things. And, verily, in the presence of God the Father, and of the Son, and of the Holy Spirit, I adjure and beseech every one, who may either transcribe or read these books, by his belief in the kingdom to come, by the mystery of the resurrection from the dead, and by that everlasting fire prepared for the devil and his angels, that, as he would not possess for an eternal inheritance that place where there is weeping and gnashing of teeth, and where their fire is not quenched and their worm dieth not, he add nothing to Scripture, and take nothing away from it, and make no insertion or alteration, but that he compare his transcript with the copies from which he made it, and make the emendations and distinctions according to the letter, and not have his manuscript incorrect or indistinct, lest the difficulty of ascertaining the sense, from the indistinctness of the copy, should cause greater difficulties to the readers. __________________________________________________________________ [1913] Jerome is the person alluded to. [1914] Cant. i. 4. __________________________________________________________________ __________________________________________________________________ Origen De Principiis. ------------------------ Preface. 1. All who believe and are assured that grace and truth were obtained through Jesus Christ, and who know Christ to be the truth, agreeably to His own declaration, "I am the truth," [1915] derive the knowledge which incites men to a good and happy life from no other source than from the very words and teaching of Christ. And by the words of Christ we do not mean those only which He spake when He became man and tabernacled in the flesh; for before that time, Christ, the Word of God, was in Moses and the prophets. For without the Word of God, how could they have been able to prophesy of Christ? And were it not our purpose to confine the present treatise within the limits of all attainable brevity, it would not be difficult to show, in proof of this statement, out of the Holy Scriptures, how Moses or the prophets both spake and performed all they did through being filled with the Spirit of Christ. And therefore I think it sufficient to quote this one testimony of Paul from the Epistle to the Hebrews, [1916] in which he says: "By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of the Egyptians." [1917] Moreover, that after His ascension into heaven He spake in His apostles, is shown by Paul in these words: "Or do you seek a proof of Christ who speaketh in me?" [1918] 2. Since many, however, of those who profess to believe in Christ differ from each other, not only in small and trifling matters, but also on subjects of the highest importance, as, e.g., regarding God, or the Lord Jesus Christ, or the Holy Spirit; and not only regarding these, but also regarding others which are created existences, viz., the powers [1919] and the holy virtues; [1920] it seems on that account necessary first of all to fix a definite limit and to lay down an unmistakable rule regarding each one of these, and then to pass to the investigation of other points. For as we ceased to seek for truth (notwithstanding the professions of many among Greeks and Barbarians to make it known) among all who claimed it for erroneous opinions, after we had come to believe that Christ was the Son of God, and were persuaded that we must learn it from Himself; so, seeing there are many who think they hold the opinions of Christ, and yet some of these think differently from their predecessors, yet as the teaching of the Church, transmitted in orderly succession from the apostles, and remaining in the Churches to the present day, is still preserved, that alone is to be accepted as truth which differs in no respect from ecclesiastical and apostolical tradition. 3. Now it ought to be known that the holy apostles, in preaching the faith of Christ, delivered themselves with the utmost clearness on certain points which they believed to be necessary to every one, even to those who seemed somewhat dull in the investigation of divine knowledge; leaving, however, the grounds of their statements to be examined into by those who should deserve the excellent gifts of the Spirit, and who, especially by means of the Holy Spirit Himself, should obtain the gift of language, of wisdom, and of knowledge: while on other subjects they merely stated the fact that things were so, keeping silence as to the manner or origin of their existence; clearly in order that the more zealous of their successors, who should be lovers of wisdom, might have a subject of exercise on which to display the fruit of their talents,--those persons, I mean, who should prepare themselves to be fit and worthy receivers of wisdom. 4. The particular points [1921] clearly delivered in the teaching of the apostles are as follow:-- First, That there is one God, who created and arranged all things, and who, when nothing existed, called all things into being--God from the first creation and foundation of the world--the God of all just men, of Adam, Abel, Seth, Enos, Enoch, Noe, Sere, Abraham, Isaac, Jacob, the twelve patriarchs, Moses, and the prophets; and that this God in the last days, as He had announced beforehand by His prophets, sent our Lord Jesus Christ to call in the first place Israel to Himself, and in the second place the Gentiles, after the unfaithfulness of the people of Israel. This just and good God, the Father of our Lord Jesus Christ, Himself gave the law and the prophets, and the Gospels, being also the God of the apostles and of the Old and New Testaments. Secondly, That Jesus Christ Himself, who came (into the world), was born of the Father before all creatures; that, after He had been the servant of the Father in the creation of all things--"For by Him were all things made" [1922] --He in the last times, divesting Himself (of His glory), became a man, and was incarnate although God, and while made a man remained the God which He was; that He assumed a body like to our own, differing in this respect only, that it was born of a virgin and of the Holy Spirit: that this Jesus Christ was truly born, and did truly suffer, and did not endure this death common (to man) in appearance only, but did truly die; that He did truly rise from the dead; and that after His resurrection He conversed with His disciples, and was taken up (into heaven). Then, Thirdly, the apostles related that the Holy Spirit was associated in honour and dignity with the Father and the Son. But in His case it is not clearly distinguished whether He is to be regarded as born or innate, [1923] or also as a Son of God or not: for these are points which have to be inquired into out of sacred Scripture according to the best of our ability, and which demand careful investigation. And that this Spirit inspired each one of the saints, whether prophets or apostles; and that there was not one Spirit in the men of the old dispensation, and another in those who were inspired at the advent of Christ, is most clearly taught throughout the Churches. 5. After these points, also, the apostolic teaching is that the soul, having a substance [1924] and life of its own, shall, after its departure from the world, be rewarded according to its deserts, being destined to obtain either an inheritance of eternal life and blessedness, if its actions shall have procured this for it, or to be delivered up to eternal fire and punishments, if the guilt of its crimes shall have brought it down to this: and also, that there is to be a time of resurrection from the dead, when this body, which now "is sown in corruption, shall rise in incorruption," and that which "is sown in dishonour will rise in glory." [1925] This also is clearly defined in the teaching of the Church, that every rational soul is possessed of free-will and volition; that it has a struggle to maintain with the devil and his angels, and opposing influences, [1926] because they strive to burden it with sins; but if we live rightly and wisely, we should endeavour to shake ourselves free of a burden of that kind. From which it follows, also, that we understand ourselves not to be subject to necessity, so as to be compelled by all means, even against our will, to do either good or evil. For if we are our own masters, some influences perhaps may impel us to sin, and others help us to salvation; we are not forced, however, by any necessity either to act rightly or wrongly, which those persons think is the case who say that the courses and movements of the stars are the cause of human actions, not only of those which take place beyond the influence of the freedom of the will, but also of those which are placed within our own power. But with respect to the soul, whether it is derived from the seed by a process of traducianism, so that the reason or substance of it may be considered as placed in the seminal particles of the body themselves, or whether it has any other beginning; and this beginning, itself, whether it be by birth or not, or whether bestowed upon the body from without or no, is not distinguished with sufficient clearness in the teaching of the Church. 6. Regarding the devil and his angels, and the opposing influences, the teaching of the Church has laid down that these beings exist indeed; but what they are, or how they exist, it has not explained with sufficient clearness. This opinion, however, is held by most, that the devil was an angel, and that, having become an apostate, he induced as many of the angels as possible to fall away with himself, and these up to the present time are called his angels. 7. This also is a part of the Church's teaching, that the world was made and took its beginning at a certain time, and is to be destroyed on account of its wickedness. But what existed before this world, or what will exist after it, has not become certainly known to the many, for there is no clear statement regarding it in the teaching of the Church. 8. Then, finally, that the Scriptures were written by the Spirit of God, and have a meaning, not such only as is apparent at first sight, but also another, which escapes the notice of most. For those (words) which are written are the forms of certain mysteries, [1927] and the images of divine things. Respecting which there is one opinion throughout the whole Church, that the whole law is indeed spiritual; but that the spiritual meaning which the law conveys is not known to all, but to those only on whom the grace of the Holy Spirit is bestowed in the word of wisdom and knowledge. The term asomaton, i.e., incorporeal, is disused and unknown, not only in many other writings, but also in our own Scriptures. And if any one should quote it to us out of the little treatise entitled The Doctrine of Peter, [1928] in which the Saviour seems to say to His disciples, "I am not an incorporeal demon," [1929] I have to reply, in the first place, that that work is not included among ecclesiastical books; for we can show that it was not composed either by Peter or by any other person inspired by the Spirit of God. But even if the point were to be conceded, the word asomaton there does not convey the same meaning as is intended by Greek and Gentile authors when incorporeal nature is discussed by philosophers. For in the little treatise referred to he used the phrase "incorporeal demon" to denote that that form or outline of demoniacal body, whatever it is, does not resemble this gross and visible body of ours; but, agreeably to the intention of the author of the treatise, it must be understood to mean that He had not such a body as demons have, which is naturally fine, [1930] and thin as if formed of air (and for this reason is either considered or called by many incorporeal), but that He had a solid and palpable body. Now, according to human custom, everything which is not of that nature is called by the simple or ignorant incorporeal; as if one were to say that the air which we breathe was incorporeal, because it is not a body of such a nature as can be grasped and held, or can offer resistance to pressure. 9. We shall inquire, however, whether the thing which Greek philosophers call asomaton, or "incorporeal," is found in holy Scripture under another name. For it is also to be a subject of investigation how God himself is to be understood,--whether as corporeal, and formed according to some shape, or of a different nature from bodies,--a point which is not clearly indicated in our teaching. And the same inquiries have to be made regarding Christ and the Holy Spirit, as well as respecting every soul, and everything possessed of a rational nature. 10. This also is a part of the teaching of the Church, that there are certain angels of God, and certain good influences, which are His servants in accomplishing the salvation of men. When these, however, were created, or of what nature they are, or how they exist, is not clearly stated. Regarding the sun, moon, and stars, whether they are living beings or without life, there is no distinct deliverance. [1931] Every one, therefore, must make use of elements and foundations of this sort, according to the precept, "Enlighten yourselves with the light of knowledge," [1932] if he would desire to form a connected series and body of truths agreeably to the reason of all these things, that by clear and necessary statements he may ascertain the truth regarding each individual topic, and form, as we have said, one body of doctrine, by means of illustrations and arguments,--either those which he has discovered in holy Scripture, or which he has deduced by closely tracing out the consequences and following a correct method. __________________________________________________________________ [1915] John xiv. 6. [1916] [Here, and frequently elsewhere (some two hundred times in all), Origen, in his extant works, ascribes the authorship of the Epistle to the Hebrews to St. Paul. Eusebius (Ecclesiastical History, vi. 25) quotes Origen as saying, "My opinion is this: the thoughts are the apostle's; but the diction and phraseology belong to some one who has recorded what the apostle said, and as one who noted down what his master dictated. If, then, any Church considers this Epistle as coming from Paul, let it be commended for this; for neither did those ancient men deliver it as such without cause. But who it was that committed the Epistle to writing, is known only to God." S.] [1917] Heb. xi. 24-26. [1918] 2 Cor. xiii. 3. [1919] Dominationes. [1920] Virtutes. [1921] Species. [1922] John i. 3. [1923] Innatus. The words which Rufinus has rendered "natus an innatus" are rendered by Jerome in his Epistle to Avitus (94 alias 59), "factus an infectus." Criticising the errors in the first book of the Principles, he says: "Origen declares the Holy Spirit to be third in dignity and honour after the Father and the Son; and although professing ignorance whether he were created or not (factus an infectus), he indicated afterwards his opinion regarding him, maintaining that nothing was uncreated except God the Father." Jerome, no doubt, read genetos e agenetos, and Rufinus gennetos e agennetos.--R. [1924] Substantia. [1925] 1 Cor. xv. 42, 43. [1926] Virtutes. [1927] Sacramentorum. [1928] Eusebius (Hist. Eccles., iii. c. 36), treating of Ignatius, quotes from his Epistle to the Church of Smyrna as follows: "Writing to the Smyrnæans, he (Ignatius) has employed words respecting Jesus, I know not whence they are taken, to the following effect: But I know and believe that He was seen after the resurrection; and when He came to Peter and his companions, He said to them, Take and handle Me, and see that I am not an incorporeal spirit.'" Jerome, in his catalogue of ecclesiastical writers, says the words are a quotation from the Gospel of the Nazarenes, a work which he had recently translated. Origen here quotes them, however, from The Doctrine of Peter, on which Ruæus remarks that the words might be contained in both of these apocryphal works. [1929] Dæmonium. [1930] Subtile. [1931] [See note, infra, at end of cap. vi. S.] [1932] Hos. x. 12. The words in the text are not the rendering of the Authorized Version, but that of the Septuagint, which has photisate heautois phos gnoseos. Where the Masoretic text has t"v (et tempus) Origen evidently read td (scientia), the similarity of Vau and Daleth accounting for the error of the transcriber. __________________________________________________________________ __________________________________________________________________ Book I. Chapter I.--On God. 1. I know that some will attempt to say that, even according to the declarations of our own Scriptures, God is a body, because in the writings of Moses they find it said, that "our God is a consuming fire;" [1933] and in the Gospel according to John, that "God is a Spirit, and they who worship Him must worship Him in spirit and in truth." [1934] Fire and spirit, according to them, are to be regarded as nothing else than a body. Now, I should like to ask these persons what they have to say respecting that passage where it is declared that God is light; as John writes in his Epistle, "God is light, and in Him there is no darkness at all." [1935] Truly He is that light which illuminates the whole understanding of those who are capable of receiving truth, as is said in the thirty-sixth Psalm, "In Thy light we shall see light." [1936] For what other light of God can be named, "in which any one sees light," save an influence of God, by which a man, being enlightened, either thoroughly sees the truth of all things, or comes to know God Himself, who is called the truth? Such is the meaning of the expression, "In Thy light we shall see light;" i.e., in Thy word and wisdom which is Thy Son, in Himself we shall see Thee the Father. Because He is called light, shall He be supposed to have any resemblance to the light of the sun? Or how should there be the slightest ground for imagining, that from that corporeal light any one could derive the cause of knowledge, and come to the understanding of the truth? 2. If, then, they acquiesce in our assertion, which reason itself has demonstrated, regarding the nature of light, and acknowledge that God cannot be understood to be a body in the sense that light is, similar reasoning will hold true of the expression "a consuming fire." For what will God consume in respect of His being fire? Shall He be thought to consume material substance, as wood, or hay, or stubble? And what in this view can be called worthy of the glory of God, if He be a fire, consuming materials of that kind? But let us reflect that God does indeed consume and utterly destroy; that He consumes evil thoughts, wicked actions, and sinful desires, when they find their way into the minds of believers; and that, inhabiting along with His Son those souls which are rendered capable of receiving His word and wisdom, according to His own declaration, "I and the Father shall come, and We shall make our abode with him?" [1937] He makes them, after all their vices and passions have been consumed, a holy temple, worthy of Himself. Those, moreover, who, on account of the expression "God is a Spirit," think that He is a body, are to be answered, I think, in the following manner. It is the custom of sacred Scripture, when it wishes to designate anything opposed to this gross and solid body, to call it spirit, as in the expression, "The letter killeth, but the spirit giveth life," [1938] where there can be no doubt that by "letter" are meant bodily things, and by "spirit" intellectual things, which we also term "spiritual." The apostle, moreover, says, "Even unto this day, when Moses is read, the veil is upon their heart: nevertheless, when it shall turn to the Lord, the veil shall be taken away: and where the Spirit of the Lord is, there is liberty." [1939] For so long as any one is not converted to a spiritual understanding, a veil is placed over his heart, with which veil, i.e., a gross understanding, Scripture itself is said or thought to be covered: and this is the meaning of the statement that a veil was placed over the countenance of Moses when he spoke to the people, i.e., when the law was publicly read aloud. But if we turn to the Lord, where also is the word of God, and where the Holy Spirit reveals spiritual knowledge, then the veil is taken away, and with unveiled face we shall behold the glory of the Lord in the holy Scriptures. 3. And since many saints participate in the Holy Spirit, He cannot therefore be understood to be a body, which being divided into corporeal parts, is partaken of by each one of the saints; but He is manifestly a sanctifying power, in which all are said to have a share who have deserved to be sanctified by His grace. And in order that what we say may be more easily understood, let us take an illustration from things very dissimilar. There are many persons who take a part in the science [1940] or art of medicine: are we therefore to suppose that those who do so take to themselves the particles of some body called medicine, which is placed before them, and in this way participate in the same? Or must we not rather understand that all who with quick and trained minds come to understand the art and discipline itself, may be said to be partakers of the art of healing? But these are not to be deemed altogether parallel instances in a comparison of medicine to the Holy Spirit, as they have been adduced only to establish that that is not necessarily to be considered a body, a share in which is possessed by many individuals. For the Holy Spirit differs widely from the method or science of medicine, in respect that the Holy Spirit is an intellectual existence [1941] and subsists and exists in a peculiar manner, whereas medicine is not at all of that nature. 4. But we must pass on to the language of the Gospel itself, in which it is declared that "God is a Spirit," and where we have to show how that is to be understood agreeably to what we have stated. For let us inquire on what occasion these words were spoken by the Saviour, before whom He uttered them, and what was the subject of investigation. We find, without any doubt, that He spoke these words to the Samaritan woman, saying to her, who thought, agreeably to the Samaritan view, that God ought to be worshipped on Mount Gerizim, that "God is a Spirit." For the Samaritan woman, believing Him to be a Jew, was inquiring of Him whether God ought to be worshipped in Jerusalem or on this mountain; and her words were, "All our fathers worshipped on this mountain, and ye say that in Jerusalem is the place where we ought to worship." [1942] To this opinion of the Samaritan woman, therefore, who imagined that God was less rightly or duly worshipped, according to the privileges of the different localities, either by the Jews in Jerusalem or by the Samaritans on Mount Gerizim, the Saviour answered that he who would follow the Lord must lay aside all preference for particular places, and thus expressed Himself: "The hour is coming when neither in Jerusalem nor on this mountain shall the true worshippers worship the Father. God is a Spirit, and they who worship Him must worship Him in spirit and in truth." [1943] And observe how logically He has joined together the spirit and the truth: He called God a Spirit, that He might distinguish Him from bodies; and He named Him the truth, to distinguish Him from a shadow or an image. For they who worshipped in Jerusalem worshipped God neither in truth nor in spirit, being in subjection to the shadow or image of heavenly things; and such also was the case with those who worshipped on Mount Gerizim. 5. Having refuted, then, as well as we could, every notion which might suggest that we were to think of God as in any degree corporeal, we go on to say that, according to strict truth, God is incomprehensible, and incapable of being measured. [1944] For whatever be the knowledge which we are able to obtain of God, either by perception or reflection, we must of necessity believe that He is by many degrees far better than what we perceive Him to be. For, as if we were to see any one unable to bear a spark of light, or the flame of a very small lamp, and were desirous to acquaint such a one, whose vision could not admit a greater degree of light than what we have stated, with the brightness and splendour of the sun, would it not be necessary to tell him that the splendour of the sun was unspeakably and incalculably better and more glorious than all this light which he saw? So our understanding, when shut in by the fetters of flesh and blood, and rendered, on account of its participation in such material substances, duller and more obtuse, although, in comparison with our bodily nature, it is esteemed to be far superior, yet, in its efforts to examine and behold incorporeal things, scarcely holds the place of a spark or lamp. But among all intelligent, that is, incorporeal beings, what is so superior to all others--so unspeakably and incalculably superior--as God, whose nature cannot be grasped or seen by the power of any human understanding, even the purest and brightest? 6. But it will not appear absurd if we employ another similitude to make the matter clearer. Our eyes frequently cannot look upon the nature of the light itself--that is, upon the substance of the sun; but when we behold his splendour or his rays pouring in, perhaps, through windows or some small openings to admit the light, we can reflect how great is the supply and source of the light of the body. So, in like manner. the works of Divine Providence and the plan of this whole world are a sort of rays, as it were, of the nature of God, in comparison with His real substance and being. As, therefore, our understanding is unable of itself to behold God Himself as He is, it knows the Father of the world from the beauty of His works and the comeliness of His creatures. God, therefore, is not to be thought of as being either a body or as existing in a body, but as an uncompounded intellectual nature, [1945] admitting within Himself no addition of any kind; so that He cannot be believed to have within him a greater and a less, but is such that He is in all parts Monas, and, so to speak, Enas, and is the mind and source from which all intellectual nature or mind takes its beginning. But mind, for its movements or operations, needs no physical space, nor sensible magnitude, nor bodily shape, nor colour, nor any other of those adjuncts which are the properties of body or matter. Wherefore that simple and wholly intellectual nature [1946] can admit of no delay or hesitation in its movements or operations, lest the simplicity of the divine nature should appear to be circumscribed or in some degree hampered by such adjuncts, and lest that which is the beginning of all things should be found composite and differing, and that which ought to be free from all bodily intermixture, in virtue of being the one sole species of Deity, so to speak, should prove, instead of being one, to consist of many things. That mind, moreover, does not require space in order to carry on its movements agreeably to its nature, is certain from observation of our own mind. For if the mind abide within its own limits, and sustain no injury from any cause, it will never, from diversity of situation, be retarded in the discharge of its functions; nor, on the other hand, does it gain any addition or increase of mobility from the nature of particular places. And here, if any one were to object, for example, that among those who are at sea, and tossed by its waves the mind is considerably less vigorous than it is wont to be on land, we are to believe that it is in this state, not from diversity of situation, but from the commotion or disturbance of the body to which the mind is joined or attached. For it seems to be contrary to nature, as it were, for a human body to live at sea; and for that reason it appears, by a sort of inequality of its own, to enter upon its mental operations in a slovenly and irregular manner, and to perform the acts of the intellect with a duller sense, in as great degree as those who on land are prostrated with fever; with respect to whom it is certain, that if the mind do not discharge its functions as well as before, in consequence of the attack of disease, the blame is to be laid not upon the place, but upon the bodily malady, by which the body, being disturbed and disordered, renders to the mind its customary services under by no means the well-known and natural conditions: for we human beings are animals composed of a union of body and soul, and in this way (only) was it possible for us to live upon the earth. But God, who is the beginning of all things, is not to be regarded as a composite being, lest perchance there should be found to exist elements prior to the beginning itself, out of which everything is composed, whatever that be which is called composite. Neither does the mind require bodily magnitude in order to perform any act or movement; as when the eye by gazing upon bodies of larger size is dilated, but is compressed and contracted in order to see smaller objects. The mind, indeed, requires magnitude of an intellectual kind, because it grows, not after the fashion of a body, but after that of intelligence. For the mind is not enlarged, together with the body, by means of corporal additions, up to the twentieth or thirtieth year of life; but the intellect is sharpened by exercises of learning, and the powers implanted within it for intelligent purposes are called forth; and it is rendered capable of greater intellectual efforts, not being increased by bodily additions, but carefully polished by learned exercises. But these it cannot receive immediately from boyhood, or from birth, because the framework of limbs which the mind employs as organs for exercising itself is weak and feeble; and it is unable to bear the weight of its own operations, or to exhibit a capacity for receiving training. 7. If there are any now who think that the mind itself and the soul is a body, I wish they would tell me by way of answer how it receives reasons and assertions on subjects of such importance--of such difficulty and such subtlety? Whence does it derive the power of memory? and whence comes the contemplation of invisible [1947] things? How does the body possess the faculty of understanding incorporeal existences? How does a bodily nature investigate the processes of the various arts, and contemplate the reasons of things? How, also, is it able to perceive and understand divine truths, which are manifestly incorporeal? Unless, indeed, some should happen to be of opinion, that as the very bodily shape and form of the ears or eyes contributes something to hearing and to sight, and as the individual members, formed by God, have some adaptation, even from the very quality of their form, to the end for which they were naturally appointed; so also he may think that the shape of the soul or mind is to be understood as if created purposely and designedly for perceiving and understanding individual things, and for being set in motion by vital movements. I do not perceive, however, who shall be able to describe or state what is the colour of the mind, in respect of its being mind, and acting as an intelligent existence. Moreover, in confirmation and explanation of what we have already advanced regarding the mind or soul--to the effect that it is better than the whole bodily nature--the following remarks may be added. There underlies every bodily sense a certain peculiar sensible substance, [1948] on which the bodily sense exerts itself. For example, colours, form, size, underlie vision; voices and sound, the sense of hearing; odours, good or bad, that of smell; savours, that of taste; heat or cold, hardness or softness, roughness or smoothness, that of touch. Now, of those senses enumerated above, it is manifest to all that the sense of mind is much the best. How, then, should it not appear absurd, that under those senses which are inferior, substances should have been placed on which to exert their powers, but that under this power, which is far better than any other, i.e., the sense of mind, nothing at all of the nature of a substance should be placed, but that a power of an intellectual nature should be an accident, or consequent upon bodies? Those who assert this, doubtless do so to the disparagement of that better substance which is within them; nay, by so doing, they even do wrong to God Himself, when they imagine He may be understood by means of a bodily nature, so that according to their view He is a body, and that which may be understood or perceived by means of a body; and they are unwilling to have it understood that the mind bears a certain relationship to God, of whom the mind itself is an intellectual image, and that by means of this it may come to some knowledge of the nature of divinity, especially if it be purified and separated from bodily matter. 8. But perhaps these declarations may seem to have less weight with those who wish to be instructed in divine things out of the holy Scriptures, and who seek to have it proved to them from that source how the nature of God surpasses the nature of bodies. See, therefore, if the apostle does not say the same thing, when, speaking of Christ, he declares, that "He is the image of the invisible God, the first-born of every creature." [1949] Not, as some suppose, that the nature of God is visible to some and invisible to others: for the apostle does not say "the image of God invisible" to men or "invisible" to sinners, but with unvarying constancy pronounces on the nature of God in these words: "the image of the invisible God." Moreover, John, in his Gospel, when asserting that "no one hath seen God at any time," [1950] manifestly declares to all who are capable of understanding, that there is no nature to which God is visible: not as if, He were a being who was visible by nature, and merely escaped or baffled the view of a frailer creature, but because by the nature of His being it is impossible for Him to be seen. And if you should ask of me what is my opinion regarding the Only-begotten Himself, whether the nature of God, which is naturally invisible, be not visible even to Him, let not such a question appear to you at once to be either absurd or impious, because we shall give you a logical reason. It is one thing to see, and another to know: to see and to be seen is a property of bodies; to know and to be known, an attribute of intellectual being. Whatever, therefore, is a property of bodies, cannot be predicated either of the Father or of the Son; but what belongs to the nature of deity is common to the Father and the Son. [1951] Finally, even He Himself, in the Gospel, did not say that no one has seen the Father, save the Son, nor any one the Son, save the Father; but His words are: "No one knoweth the Son, save the Father; nor any one the Father, save the Son." [1952] By which it is clearly shown, that whatever among bodily natures is called seeing and being seen, is termed, between the Father and the Son, a knowing and being known, by means of the power of knowledge, not by the frailness of the sense of sight. Because, then, neither seeing nor being seen can be properly applied to an incorporeal and invisible nature, neither is the Father, in the Gospel, said to be seen by the Son, nor the Son by the Father, but the one is said to be known by the other. 9. Here, if any one lay before us the passage where it is said, "Blessed are the pure in heart, for they shall see God," [1953] from that very passage, in my opinion, will our position derive additional strength; for what else is seeing God in heart, but, according to our exposition as above, understanding and knowing Him with the mind? For the names of the organs of sense are frequently applied to the soul, so that it may be said to see with the eyes of the heart, i.e., to perform an intellectual act by means of the power of intelligence. So also it is said to hear with the ears when it perceives the deeper meaning of a statement. So also we say that it makes use of teeth, when it chews and eats the bread of life which cometh down from heaven. In like manner, also, it is said to employ the services of other members, which are transferred from their bodily appellations, and applied to the powers of the soul, according to the words of Solomon, "You will find a divine sense." [1954] For he knew that there were within us two kinds of senses: the one mortal, corruptible, human; the other immortal and intellectual, which he now termed divine. By this divine sense, therefore, not of the eyes, but of a pure heart, which is the mind, God may be seen by those who are worthy. For you will certainly find in all the Scriptures, both old and new, the term "heart" repeatedly used instead of "mind," i.e., intellectual power. In this manner, therefore, although far below the dignity of the subject, have we spoken of the nature of God, as those who understand it under the limitation of the human understanding. In the next place, let us see what is meant by the name of Christ. __________________________________________________________________ [1933] Deut. iv. 24. [1934] John iv. 24. [1935] 1 John i. 5. [1936] Ps. xxxvi. 9. [1937] John xiv. 23. [1938] 2 Cor. iii. 6. [1939] 2 Cor. iii. 15-17. [1940] Disciplina. [1941] Subsistentia. [1942] John iv. 20. [1943] John iv. 23, 24. [1944] "Inæstimabilem." [1945] "Simplex intellectualis natura." [1946] "Natura illa simplex et tota mens." [1947] Some read "visible." [1948] "Substantia quædam sensibilis propria." [1949] Col. i. 15. [1950] John i. 18. [1951] "Constat inter Patrem et Filium." [1952] Matt. xi. 27. [1953] Matt. v. 8. [1954] Cf. Prov. ii. 5. __________________________________________________________________ Chapter II.--On Christ. 1. In the first place, we must note that the nature of that deity which is in Christ in respect of His being the only-begotten Son of God is one thing, and that human nature which He assumed in these last times for the purposes of the dispensation (of grace) is another. And therefore we have first to ascertain what the only-begotten Son of God is, seeing He is called by many different names, according to the circumstances and views of individuals. For He is termed Wisdom, according to the expression of Solomon: "The Lord created me--the beginning of His ways, and among His works, before He made any other thing; He founded me before the ages. In the beginning, before He formed the earth, before He brought forth the fountains of waters, before the mountains were made strong, before all the hills, He brought me forth." [1955] He is also styled First-born, as the apostle has declared: "who is the first-born of every creature." [1956] The first-born, however, is not by nature a different person from the Wisdom, but one and the same. Finally, the Apostle Paul says that "Christ (is) the power of God and the wisdom of God." [1957] 2. Let no one, however, imagine that we mean anything impersonal [1958] when we call Him the wisdom of God; or suppose, for example, that we understand Him to be, not a living being endowed with wisdom, but something which makes men wise, giving itself to, and implanting itself in, the minds of those who are made capable of receiving His virtues and intelligence. If, then, it is once rightly understood that the only-begotten Son of God is His wisdom hypostatically [1959] existing, I know not whether our curiosity ought to advance beyond this, or entertain any suspicion that that hupostasis or substantia contains anything of a bodily nature, since everything that is corporeal is distinguished either by form, or colour, or magnitude. And who in his sound senses ever sought for form, or colour, or size, in wisdom, in respect of its being wisdom? And who that is capable of entertaining reverential thoughts or feelings regarding God, can suppose or believe that God the Father ever existed, even for a moment of time, [1960] without having generated this Wisdom? For in that case he must say either that God was unable to generate Wisdom before He produced her, so that He afterwards called into being her who formerly did not exist, or that He possessed the power indeed, but--what cannot be said of God without impiety--was unwilling to use it; both of which suppositions, it is patent to all, are alike absurd and impious: for they amount to this, either that God advanced from a condition of inability to one of ability, or that, although possessed of the power, He concealed it, and delayed the generation of Wisdom. Wherefore we have always held that God is the Father of His only-begotten Son, who was born indeed of Him, and derives from Him what He is, but without any beginning, not only such as may be measured by any divisions of time, but even that which the mind alone can contemplate within itself, or behold, so to speak, with the naked powers of the understanding. And therefore we must believe that Wisdom was generated before any beginning that can be either comprehended or expressed. And since all the creative power of the coming creation [1961] was included in this very existence of Wisdom (whether of those things which have an original or of those which have a derived existence), having been formed beforehand and arranged by the power of foreknowledge; on account of these very creatures which had been described, as it were, and prefigured in Wisdom herself, does Wisdom say, in the words of Solomon, that she was created the beginning of the ways of God, inasmuch as she contained within herself either the beginnings, or forms, or species of all creation. 3. Now, in the same way in which we have understood that Wisdom was the beginning of the ways of God, and is said to be created, forming beforehand and containing within herself the species and beginnings of all creatures, must we understand her to be the Word of God, because of her disclosing to all other beings, i.e., to universal creation, the nature of the mysteries and secrets which are contained within the divine wisdom; and on this account she is called the Word, because she is, as it were, the interpreter of the secrets of the mind. And therefore that language which is found in the Acts of Paul, [1962] where it is said that "here is the Word a living being," appears to me to be rightly used. John, however, with more sublimity and propriety, says in the beginning of his Gospel, when defining God by a special definition to be the Word, "And God was the Word, [1963] and this was in the beginning with God." Let him, then, who assigns a beginning to the Word or Wisdom of God, take care that he be not guilty of impiety against the unbegotten Father Himself, seeing he denies that He had always been a Father, and had generated the Word, and had possessed wisdom in all preceding periods, whether they be called times or ages, or anything else that can be so entitled. 4. This Son, accordingly, is also the truth and life of all things which exist. And with reason. For how could those things which were created live, unless they derived their being from life? or how could those things which are, truly exist, unless they came down from the truth? or how could rational beings exist, unless the Word or reason had previously existed? or how could they be wise, unless there were wisdom? But since it was to come to pass that some also should fall away from life, and bring death upon themselves by their declension--for death is nothing else than a departure from life--and as it was not to follow that those beings which had once been created by God for the enjoyment of life should utterly perish, it was necessary that, before death, there should be in existence such a power as would destroy the coming death, and that there should be a resurrection, the type of which was in our Lord and Saviour, and that this resurrection should have its ground in the wisdom and word and life of God. And then, in the next place, since some of those who were created were not to be always willing to remain unchangeable and unalterable in the calm and moderate enjoyment of the blessings which they possessed, but, in consequence of the good which was in them being theirs not by nature or essence, but by accident, were to be perverted and changed, and to fall away from their position, therefore was the Word and Wisdom of God made the Way. And it was so termed because it leads to the Father those who walk along it. Whatever, therefore, we have predicated of the wisdom of God, will be appropriately applied and understood of the Son of God, in virtue of His being the Life, and the Word, and the Truth and the Resurrection: for all these titles are derived from His power and operations, and in none of them is there the slightest ground for understanding anything of a corporeal nature which might seem to denote either size, or form, or colour; for those children of men which appear among us, or those descendants of other living beings, correspond to the seed of those by whom they were begotten, or derive from those mothers, in whose wombs they are formed and nourished, whatever that is, which they bring into this life, and carry with them when they are born. [1964] But it is monstrous and unlawful to compare God the Father, in the generation of His only-begotten Son, and in the substance [1965] of the same, to any man or other living thing engaged in such an act; for we must of necessity hold that there is something exceptional and worthy of God which does not admit of any comparison at all, not merely in things, but which cannot even be conceived by thought or discovered by perception, so that a human mind should be able to apprehend how the unbegotten God is made the Father of the only-begotten Son. Because His generation is as eternal and everlasting as the brilliancy which is produced from the sun. For it is not by receiving the [1966] breath of life that He is made a Son, by any outward act, but by His own nature. 5. Let us now ascertain how those statements which we have advanced are supported by the authority of holy Scripture. The Apostle Paul says, that the only-begotten Son is the "image of the invisible God," and "the first-born of every creature." [1967] And when writing to the Hebrews, he says of Him that He is "the brightness of His glory, and the express image of His person." [1968] Now, we find in the treatise called the Wisdom of Solomon the following description of the wisdom of God: "For she is the breath of the power of God, and the purest efflux [1969] of the glory of the Almighty." [1970] Nothing that is polluted can therefore come upon her. For she is the splendour of the eternal light, and the stainless mirror of God's working, and the image of His goodness. Now we say, as before, that Wisdom has her existence nowhere else save in Him who is the beginning of all things: from whom also is derived everything that is wise, because He Himself is the only one who is by nature a Son, and is therefore termed the Only-begotten. 6. Let us now see how we are to understand the expression "invisible image," that we may in this way perceive how God is rightly called the Father of His Son; and let us, in the first place, draw our conclusions from what are customarily called images among men. That is sometimes called an image which is painted or sculptured on some material substance, such as wood or stone; and sometimes a child is called the image of his parent, when the features of the child in no respect belie their resemblance to the father. I think, therefore, that that man who was formed after the image and likeness of God may be fittingly compared to the first illustration. Respecting him, however, we shall see more precisely, God willing, when we come to expound the passage in Genesis. But the image of the Son of God, of whom we are now speaking, may be compared to the second of the above examples, even in respect of this, that He is the invisible image of the invisible God, in the same manner as we say, according to the sacred history, that the image of Adam is his son Seth. The words are, "And Adam begat Seth in his own likeness, and after his own image." [1971] Now this image contains the unity of nature and substance belonging to Father and Son. For if the Son do, in like manner, all those things which the Father doth, then, in virtue of the Son doing all things like the Father, is the image of the Father formed in the Son, who is born of Him, like an act of His will proceeding from the mind. And I am therefore of opinion that the will of the Father ought alone to be sufficient for the existence of that which He wishes to exist. For in the exercise of His will He employs no other way than that which is made known by the counsel of His will. And thus also the existence [1972] of the Son is generated by Him. For this point must above all others be maintained by those who allow nothing to be unbegotten, i.e., unborn, save God the Father only. And we must be careful not to fall into the absurdities of those who picture to themselves certain emanations, so as to divide the divine nature into parts, and who divide God the Father as far as they can, since even to entertain the remotest suspicion of such a thing regarding an incorporeal being is not only the height of impiety, but a mark of the greatest folly, it being most remote from any intelligent conception that there should be any physical division of any incorporeal nature. Rather, therefore, as an act of the will proceeds from the understanding, and neither cuts off any part nor is separated or divided from it, so after some such fashion is the Father to be supposed as having begotten the Son, His own image; namely, so that, as He is Himself invisible by nature, He also begat an image that was invisible. For the Son is the Word, and therefore we are not to understand that anything in Him is cognisable by the senses. He is wisdom, and in wisdom there can be no suspicion of anything corporeal. He is the true light, which enlightens every man that cometh into this world; but He has nothing in common with the light of this sun. Our Saviour, therefore, is the image of the invisible God, inasmuch as compared with the Father Himself He is the truth: and as compared with us, to whom He reveals the Father, He is the image by which we come to the knowledge of the Father, whom no one knows save the Son, and he to whom the Son is pleased to reveal Him. And the method of revealing Him is through the understanding. For He by whom the Son Himself is understood, understands, as a consequence, the Father also, according to His own words: "He that hath seen Me, hath seen the Father also." [1973] 7. But since we quoted the language of Paul regarding Christ, where He says of Him that He is "the brightness of the glory of God, and the express figure of His person," [1974] let us see what idea we are to form of this. According to John, "God is light." The only-begotten Son, therefore, is the glory of this light, proceeding inseparably from (God) Himself, as brightness does from light, and illuminating the whole of creation. For, agreeably to what we have already explained as to the manner in which He is the Way, and conducts to the Father; and in which He is the Word, interpreting the secrets of wisdom, and the mysteries of knowledge, making them known to the rational creation; and is also the Truth, and the Life, and the Resurrection,--in the same way ought we to understand also the meaning of His being the brightness: for it is by its splendour that we understand and feel what light itself is. And this splendour, presenting itself gently and softly to the frail and weak eyes of mortals, and gradually training, as it were, and accustoming them to bear the brightness of the light, when it has put away from them every hindrance and obstruction to vision, according to the Lord's own precept, "Cast forth the beam out of thine eye," [1975] renders them capable of enduring the splendour of the light, being made in this respect also a sort of mediator between men and the light. 8. But since He is called by the apostle not only the brightness of His glory, but also the express figure of His person or subsistence, [1976] it does not seem idle to inquire how there can be said to be another figure of that person besides the person of God Himself, whatever be the meaning of person and subsistence. Consider, then, whether the Son of God, seeing He is His Word and Wisdom, and alone knows the Father, and reveals Him to whom He will (i.e., to those who are capable of receiving His word and wisdom), may not, in regard of this very point of making God to be understood and acknowledged, be called the figure of His person and subsistence; that is, when that Wisdom, which desires to make known to others the means by which God is acknowledged and understood by them, describes Himself first of all, it may by so doing be called the express figure of the person of God. In order, however, to arrive at a fuller understanding of the manner in which the Saviour is the figure of the person or subsistence of God, let us take an instance, which, although it does not describe the subject of which we are treating either fully or appropriately, may nevertheless be seen to be employed for this purpose only, to show that the Son of God, who was in the form of God, divesting Himself (of His glory), makes it His object, by this very divesting of Himself, to demonstrate to us the fulness of His deity. For instance, suppose that there were a statue of so enormous a size as to fill the whole world, and which on that account could be seen by no one; and that another statue were formed altogether resembling it in the shape of the limbs, and in the features of the countenance, and in form and material, but without the same immensity of size, so that those who were unable to behold the one of enormous proportions, should, on seeing the latter, acknowledge that they had seen the former, because it preserved all the features of its limbs and countenance, and even the very form and material, so closely, as to be altogether undistinguishable from it; by some such similitude, the Son of God, divesting Himself of His equality with the Father, and showing to us the way to the knowledge of Him, is made the express image of His person: so that we, who were unable to look upon the glory of that marvellous light when placed in the greatness of His Godhead, may, by His being made to us brightness, obtain the means of beholding the divine light by looking upon the brightness. This comparison, of course, of statues, as belonging to material things, is employed for no other purpose than to show that the Son of God, though placed in the very insignificant form of a human body, in consequence of the resemblance of His works and power to the Father, showed that there was in Him an immense and invisible greatness, inasmuch as He said to His disciples, "He who sees Me, sees the Father also;" and, "I and the Father are one." And to these belong also the similar expression, "The Father is in Me, and I in the Father." 9. Let us see now what is the meaning of the expression which is found in the Wisdom of Solomon, where it is said of Wisdom that "it is a kind of breath of the power of God, and the purest efflux of the glory of the Omnipotent, and the splendour of eternal light, and the spotless mirror of the working or power of God, and the image of His goodness." [1977] These, then, are the definitions which he gives of God, pointing out by each one of them certain attributes which belong to the Wisdom of God, calling wisdom the power, and the glory, and the everlasting light, and the working, and the goodness of God. He does not say, however, that wisdom is the breath of the glory of the Almighty, nor of the everlasting light, nor of the working of the Father, nor of His goodness, for it was not appropriate that breath should be ascribed to any one of these; but, with all propriety, he says that wisdom is the breath of the power of God. Now, by the power of God is to be understood that by which He is strong; by which He appoints, restrains, and governs all things visible and invisible; which is sufficient for all those things which He rules over in His providence; among all which He is present, as if one individual. And although the breath of all this mighty and immeasurable power, and the vigour itself produced, so to speak, by its own existence, proceed from the power itself, as the will does from the mind, yet even this will of God is nevertheless made to become the power of God. [1978] Another power accordingly is produced, which exists with properties of its own,--a kind of breath, as Scripture says, of the primal and unbegotten power of God, deriving from Him its being, and never at any time non-existent. For if any one were to assert that it did not formerly exist, but came afterwards into existence, let him explain the reason why the Father, who gave it being, did not do so before. And if he shall grant that there was once a beginning, when that breath proceeded from the power of God, we shall ask him again, why not even before the beginning, which he has allowed; and in this way, ever demanding an earlier date, and going upwards with our interrogations, we shall arrive at this conclusion, that as God was always possessed of power and will, there never was any reason of propriety or otherwise, why He may not have always possessed that blessing which He desired. By which it is shown that that breath of God's power always existed, having no beginning save God Himself. Nor was it fitting that there should be any other beginning save God Himself, from whom it derives its birth. And according to the expression of the apostle, that Christ "is the power of God," [1979] it ought to be termed not only the breath of the power of God, but power out of power. 10. Let us now examine the expression, "Wisdom is the purest efflux of the glory of the Almighty;" and let us first consider what the glory of the omnipotent God is, and then we shall also understand what is its efflux. As no one can be a father without having a son, nor a master without possessing a servant, so even God cannot be called omnipotent unless there exist those over whom He may exercise His power; and therefore, that God may be shown to be almighty, it is necessary that all things should exist. For if any one would have some ages or portions of time, or whatever else he likes to call them, to have passed away, while those things which were afterwards made did not yet exist, he would undoubtedly show that during those ages or periods God was not omnipotent, but became so afterwards, viz., from the time that He began to have persons over whom to exercise power; and in this way He will appear to have received a certain increase, and to have risen from a lower to a higher condition; since there can be no doubt that it is better for Him to be omnipotent than not to be so. And now how can it appear otherwise than absurd, that when God possessed none of those things which it was befitting for Him to possess, He should afterwards, by a kind of progress, come into the possession of them? But if there never was a time when He was not omnipotent, of necessity those things by which He receives that title must also exist; and He must always have had those over whom He exercised power, and which were governed by Him either as king or prince, of which we shall speak more fully in the proper place, when we come to discuss the subject of the creatures. But even now I think it necessary to drop a word, although cursorily, of warning, since the question before us is, how wisdom is the purest efflux of the glory of the Almighty, lest any one should think that the title of Omnipotent was anterior in God to the birth of Wisdom, through whom He is called Father, seeing that Wisdom, which is the Son of God, is the purest efflux of the glory of the Almighty. Let him who is inclined to entertain this suspicion hear the undoubted declaration of Scripture pronouncing, "In wisdom hast Thou made them all," [1980] and the teaching of the Gospel, that "by Him were all things made, and without Him nothing was made;" [1981] and let him understand from this that the title of Omnipotent in God cannot be older than that of Father; for it is through the Son that the Father is almighty. But from the expression "glory of the Almighty," of which glory Wisdom is the efflux, this is to be understood, that Wisdom, through which God is called omnipotent, has a share in the glory of the Almighty. For through Wisdom, which is Christ, God has power over all things, not only by the authority of a ruler, but also by the voluntary obedience of subjects. And that you may understand that the omnipotence of Father and Son is one and the same, as God and the Lord are one and the same with the Father, listen to the manner in which John speaks in the Apocalypse: "Thus saith the Lord God, which is, and which was, and which is to come, the Almighty." [1982] For who else was "He which is to come" than Christ? And as no one ought to be offended, seeing God is the Father, that the Saviour is also God; so also, since the Father is called omnipotent, no one ought to be offended that the Son of God is also called omnipotent. For in this way will that saying be true which He utters to the Father, "All Mine are Thine, and Thine are Mine, and I am glorified in them." [1983] Now, if all things which are the Father's are also Christ's, certainly among those things which exist is the omnipotence of the Father; and doubtless the only-begotten Son ought to be omnipotent, that the Son also may have all things which the Father possesses. "And I am glorified in them," He declares. For "at the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth; and every tongue shall confess that the Lord Jesus is in the glory of God the Father." [1984] Therefore He is the efflux of the glory of God in this respect, that He is omnipotent--the pure and limpid Wisdom herself--glorified as the efflux of omnipotence or of glory. And that it may be more clearly understood what the glory of omnipotence is, we shall add the following. God the Father is omnipotent, because He has power over all things, i.e., over heaven and earth, sun, moon, and stars, and all things in them. And He exercises His power over them by means of His Word, because at the name of Jesus every knee shall bow, both of things in heaven, and things on earth, and things under the earth. And if every knee is bent to Jesus, then, without doubt, it is Jesus to whom all things are subject, and He it is who exercises power over all things, and through whom all things are subject to the Father; for through wisdom, i.e., by word and reason, not by force and necessity, are all things subject. And therefore His glory consists in this very thing, that He possesses all things, and this is the purest and most limpid glory of omnipotence, that by reason and wisdom, not by force and necessity, all things are subject. Now the purest and most limpid glory of wisdom is a convenient expression to distinguish it from that glory which cannot be called pure and sincere. But every nature which is convertible and changeable, although glorified in the works of righteousness or wisdom, yet by the fact that righteousness or wisdom are accidental qualities, and because that which is accidental may also fall away, its glory cannot be called sincere and pure. But the Wisdom of God, which is His only-begotten Son, being in all respects incapable of change or alteration, and every good quality in Him being essential, and such as cannot be changed and converted, His glory is therefore declared to be pure and sincere. 11. In the third place, wisdom is called the splendour of eternal light. The force of this expression we have explained in the preceding pages, when we introduced the similitude of the sun and the splendour of its rays, and showed to the best of our power how this should be understood. To what we then said we shall add only the following remark. That is properly termed everlasting or eternal which neither had a beginning of existence, nor can ever cease to be what it is. And this is the idea conveyed by John when he says that "God is light." Now His wisdom is the splendour of that light, not only in respect of its being light, but also of being everlasting light, so that His wisdom is eternal and everlasting splendour. If this be fully understood, it clearly shows that the existence of the Son is derived from the Father but not in time, nor from any other beginning, except, as we have said, from God Himself. 12. But wisdom is also called the stainless mirror of the energeia or working of God. We must first understand, then, what the working of the power of God is. It is a sort of vigour, so to speak, by which God operates either in creation, or in providence, or in judgment, or in the disposal and arrangement of individual things, each in its season. For as the image formed in a mirror unerringly reflects all the acts and movements of him who gazes on it, so would Wisdom have herself to be understood when she is called the stainless mirror of the power and working of the Father: as the Lord Jesus Christ also, who is the Wisdom of God, declares of Himself when He says, "The works which the Father doeth, these also doeth the Son likewise." [1985] And again He says, that the Son cannot do anything of Himself, save what He sees the Father do. As therefore the Son in no respect differs from the Father in the power of His works, and the work of the Son is not a different thing from that of the Father, but one and the same movement, so to speak, is in all things, He therefore named Him a stainless mirror, that by such an expression it might be understood that them is no dissimilarity whatever between the Son and the Father. How, indeed, can those things which are said by some to be done after the manner in which a disciple resembles or imitates his master, or according to the view that those things are made by the Son in bodily material which were first formed by the Father in their spiritual essence, agree with the declarations of Scripture, seeing in the Gospel the Son is said to do not similar things, but the same things in a similar manner? 13. It remains that we inquire what is the "image of His goodness;" and here, I think, we must understand the same thing which we expressed a little ago, in speaking of the image formed by the mirror. For He is the primal goodness, doubtless, out of which the Son is born, who, being in all respects the image of the Father, may certainly also be called with propriety the image of His goodness. For there is no other second goodness existing in the Son, save that which is in the Father. And therefore also the Saviour Himself rightly says in the Gospel, "There is none good save one only, God the Father," [1986] that by such an expression it may be understood that the Son is not of a different goodness, but of that only which exists in the Father, of whom He is rightly termed the image, because He proceeds from no other source but from that primal goodness, lest there might appear to be in the Son a different goodness from that which is in the Father. Nor is there any dissimilarity or difference of goodness in the Son. And therefore it is not to be imagined that there is a kind of blasphemy, as it were, in the words, "There is none good save one only, God the Father," as if thereby it may be supposed to be denied that either Christ or the Holy Spirit was good. But, as we have already said, the primal goodness is to be understood as residing in God the Father, from whom both the Son is born and the Holy Spirit proceeds, retaining within them, without any doubt, the nature of that goodness which is in the source whence they are derived. And if there be any other things which in Scripture are called good, whether angel, or man, or servant, or treasure, or a good heart, or a good tree, all these are so termed catachrestically, [1987] having in them an accidental, not an essential goodness. But it would require both much time and labour to collect together all the titles of the Son of God, such, e.g., as the true light, or the door, or the righteousness, or the sanctification, or the redemption, and countless others; and to show for what reasons each one of them is so given. Satisfied, therefore, with what we have already advanced, we go on with our inquiries into those other matters which follow. __________________________________________________________________ [1955] Prov. viii. 22-25. The reading in the text differs considerably from that of the Vulgate. [1956] Col. i. 15. [1957] 1 Cor. i. 24. [1958] Aliquid insubstantivum. [1959] Substantialiter. [1960] Ad punctum alicujus momenti. [1961] Omnis virtus ac deformatio futuræ creaturæ. [1962] This work is mentioned by Eusebius, Hist. Eccles., iii. c. 3 and 25, as among the spurious writings current in the Church. The Acts of Paul and Thecla was a different work from the Acts of Paul. The words quoted, "Hic est verbum animal vivens," seem to be a corruption from Heb. iv. 12, zon gar ho logos tou Theou. [Jones on the Canon, vol. ii. pp. 353-411, as to Paul and Thecla. As to this quotation of our author, see Lardner, Credib., ii. p. 539.] [1963] Or, "and the Word was God." [1964] "Quoniam hi qui videntur apud nos hominum filii, vel ceterorum animalium, semini eorum a quibus seminati sunt respondent, vel earum quarum in utero formantur ac nutriuntur, habent ex his quidquid illud est quod in lucem hanc assumunt, ac deferunt processuri." Probably the last two words should be "deferunt processuris"--"and hand it over to those who are destined to come forth from them," i.e., to their descendants. [1965] Subsistentia. Some would read here, "substantia." [1966] Per adoptionem Spiritus. The original words here were probably eispoiesis tou pneumatos, and Rufinus seems to have mistaken the allusion to Gen. ii. 7. To "adoption," in the technical theological sense, the words in the text cannot have any reference.--Schnitzer. [1967] Col. i. 15. [1968] Heb. i. 3. [1969] aporrhoia. [1970] Wisd. vii. 25. [1971] Gen. v. 3. [1972] Subsistentia. [1973] John xiv. 9. [1974] Heb. i. 3. [1975] Luke vi. 42. [1976] Heb. i. 3. Substantiæ vel subsistentiæ. [1977] Wisd. vii. 25, 26. [1978] "Hujus ergo totius virtutis tantæ et tam immensæ vapor, et, ut ita dicam, vigor ipse in propriâ subsistentiâ effectus, quamvis ex ipsa virtute velut voluntas ex mente procedat, tamen et ipsa voluntas Dei nihilominus Dei virtus efficitur." [1979] 1 Cor. i. 24. [1980] Ps. civ. 24. [1981] John i. 3. [1982] Rev. i. 8. [1983] John xvii. 10. [1984] Phil. ii. 10, 11. [1985] John v. 19. [1986] [Luke xviii. 19.] [1987] Abusive [= improperly used. S.] __________________________________________________________________ Chapter III.--On the Holy Spirit. 1. The next point is to investigate as briefly as possible the subject of the Holy Spirit. All who perceive, in whatever manner, the existence of Providence, confess that God, who created and disposed all things, is unbegotten, and recognise Him as the parent of the universe. Now, that to Him belongs a Son, is a statement not made by us only; although it may seem a sufficiently marvellous and incredible assertion to those who have a reputation as philosophers among Greeks and Barbarians, by some of whom, however, an idea of His existence seems to have been entertained, in their acknowledging that all things were created by the word or reason of God. We, however, in conformity with our belief in that doctrine, which we assuredly hold to be divinely inspired, believe that it is possible in no other way to explain and bring within the reach of human knowledge this higher and diviner reason as the Son of God, than by means of those Scriptures alone which were inspired by the Holy Spirit, i.e., the Gospels and Epistles, and the law and the prophets, according to the declaration of Christ Himself. Of the existence of the Holy Spirit no one indeed could entertain any suspicion, save those who were familiar with the law and the prophets, or those who profess a belief in Christ. For although no one is able to speak with certainty of God the Father, it is nevertheless possible for some knowledge of Him to be gained by means of the visible creation and the natural feelings of the human mind; and it is possible, moreover, for such knowledge to be confined from the sacred Scriptures. But with respect to the Son of God, although no one knoweth the Son save the Father, yet it is from sacred Scripture also that the human mind is taught how to think of the Son; and that not only from the New, but also from the Old Testament, by means of those things which, although done by the saints, are figuratively referred to Christ, and from which both His divine nature, and that human nature which was assumed by Him, may be discovered. 2. Now, what the Holy Spirit is, we are taught in many passages of Scripture, as by David in the fifty-first Psalm, when he says, "And take not Thy Holy Spirit from me;" [1988] and by Daniel, where it is said, "The Holy Spirit which is in thee." [1989] And in the New Testament we have abundant testimonies, as when the Holy Spirit is described as having descended upon Christ, and when the Lord breathed upon His apostles after His resurrection, saying, "Receive the Holy Spirit;" [1990] and the saying of the angel to Mary, "The Holy Spirit will come upon thee;" [1991] the declaration by Paul, that no one can call Jesus Lord, save by the Holy Spirit. [1992] In the Acts of the Apostles, the Holy Spirit was given by the imposition of the apostles' hands in baptism. [1993] From all which we learn that the person of the Holy Spirit was of such authority and dignity, that saving baptism was not complete except by the authority of the most excellent Trinity of them all, i.e., by the naming of Father, Son, and Holy Spirit, and by joining to the unbegotten God the Father, and to His only-begotten Son, the name also of the Holy Spirit. Who, then, is not amazed at the exceeding majesty of the Holy Spirit, when he hears that he who speaks a word against the Son of man may hope for forgiveness; but that he who is guilty of blasphemy against the Holy Spirit has not forgiveness, either in the present world or in that which is to come! [1994] 3. That all things were created by God, and that there is no creature which exists but has derived from Him its being, is established from many declarations of Scripture; those assertions being refuted and rejected which are falsely alleged by some respecting the existence either of a matter co-eternal with God, or of unbegotten souls, in which they would have it that God implanted not so much the power of existence, as equality and order. For even in that little treatise called The Pastor or Angel of Repentance, composed by Hermas, we have the following: "First of all, believe that there is one God who created and arranged all things; who, when nothing formerly existed, caused all things to be; who Himself contains all things, but Himself is contained by none." [1995] And in the book of Enoch also we have similar descriptions. But up to the present time we have been able to find no statement in holy Scripture in which the Holy Spirit could be said to be made or created, [1996] not even in the way in which we have shown above that the divine wisdom is spoken of by Solomon, or in which those expressions which we have discussed are to be understood of the life, or the word, or the other appellations of the Son of God. The Spirit of God, therefore, which was borne upon the waters, as is written in the beginning of the creation of the world, is, I am of opinion, no other than the Holy Spirit, so far as I can understand; as indeed we have shown in our exposition of the passages themselves, not according to the historical, but according to the spiritual method of interpretation. 4. Some indeed of our predecessors have observed, that in the New Testament, whenever the Spirit is named without that adjunct which denotes quality, the Holy Spirit is to be understood; as e.g., in the expression, "Now the fruit of the Spirit is love, joy, and peace;" [1997] and, "Seeing ye began in the Spirit, are ye now made perfect in the flesh?" [1998] We are of opinion that this distinction may be observed in the Old Testament also, as when it is said, "He that giveth His Spirit to the people who are upon the earth, and Spirit to them who walk thereon." [1999] For, without doubt, every one who walks upon the earth (i.e., earthly and corporeal beings) is a partaker also of the Holy Spirit, receiving it from God. My Hebrew master also used to say that those two seraphim in Isaiah, which are described as having each six wings, and calling to one another, and saying, "Holy, holy, holy, is the Lord God of hosts," [2000] were to be understood of the only-begotten Son of God and of the Holy Spirit. And we think that that expression also which occurs in the hymn of Habakkuk, "In the midst either of the two living things, or of the two lives, Thou wilt be known," [2001] ought to be understood of Christ and of the Holy Spirit. For all knowledge of the Father is obtained by revelation of the Son through the Holy Spirit, so that both of these beings which, according to the prophet, are called either "living things" or "lives," exist as the ground of the knowledge of God the Father. For as it is said of the Son, that "no one knoweth the Father but the Son, and he to whom the Son will reveal Him," [2002] the same also is said by the apostle of the Holy Spirit, when He declares, "God hath revealed them to us by His Holy Spirit; for the Spirit searcheth all things, even the deep things of God;" [2003] and again in the Gospel, when the Saviour, speaking of the divine and profounder parts of His teaching, which His disciples were not yet able to receive, thus addresses them: "I have yet many things to say unto you, but ye cannot bear them now; but when the Holy Spirit, the Comforter, is come, He will teach you all things, and will bring all things to your remembrance, whatsoever I have said unto you." [2004] We must understand, therefore, that as the Son, who alone knows the Father, reveals Him to whom He will, so the Holy Spirit, who alone searches the deep things of God, reveals God to whom He will: "For the Spirit bloweth where He listeth." [2005] We are not, however, to suppose that the Spirit derives His knowledge through revelation from the Son. For if the Holy Spirit knows the Father through the Son's revelation, He passes from a state of ignorance into one of knowledge; but it is alike impious and foolish to confess the Holy Spirit, and yet to ascribe to Him ignorance. For even although something else existed before the Holy Spirit, it was not by progressive advancement that He came to be the Holy Spirit; as if any one should venture to say, that at the time when He was not yet the Holy Spirit He was ignorant of the Father, but that after He had received knowledge He was made the Holy Spirit. For if this were the case, the Holy Spirit would never be reckoned in the Unity of the Trinity, i.e., along with the unchangeable Father and His Son, unless He had always been the Holy Spirit. When we use, indeed, such terms as "always" or "was," or any other designation of time, they are not to be taken absolutely, but with due allowance; for while the significations of these words relate to time, and those subjects of which we speak are spoken of by a stretch of language as existing in time, they nevertheless surpass in their real nature all conception of the finite understanding. 5. Nevertheless it seems proper to inquire what is the reason why he who is regenerated by God unto salvation has to do both with Father and Son and Holy Spirit, and does not obtain salvation unless with the co-operation of the entire Trinity; and why it is impossible to become partaker of the Father or the Son without the Holy Spirit. And in discussing these subjects, it will undoubtedly be necessary to describe the special working of the Holy Spirit, and of the Father and the Son. I am of opinion, then, that the working of the Father and of the Son takes place as well in saints as in sinners, in rational beings and in dumb animals; nay, even in those things which are without life, and in all things universally which exist; but that the operation of the Holy Spirit does not take place at all in those things which are without life, or in those which, although living, are yet dumb; nay, is not found even in those who are endued indeed with reason, but are engaged in evil courses, and not at all converted to a better life. In those persons alone do I think that the operation of the Holy Spirit takes place, who are already turning to a better life, and walking along the way which leads to Jesus Christ, i.e., who are engaged in the performance of good actions, and who abide in God. 6. That the working of the Father and the Son operates both in saints and in sinners, is manifest from this, that all who are rational beings are partakers of the word, i.e., of reason, and by this means bear certain seeds, implanted within them, of wisdom and justice, which is Christ. Now, in Him who truly exists, and who said by Moses, "I Am Who I Am," [2006] all things, whatever they are, participate; which participation in God the Father is shared both by just men and sinners, by rational and irrational beings, and by all things universally which exist. The Apostle Paul also shows truly that all have a share in Christ, when he says, "Say not in thine heart, Who shall ascend into heaven? (i.e., to bring Christ down from above;) or who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith the Scripture? The word is nigh thee, even in thy mouth, and in thy heart." [2007] By which he means that Christ is in the heart of all, in respect of His being the word or reason, by participating in which they are rational beings. That declaration also in the Gospel, "If I had not come and spoken unto them, they had not had sin; but now they have no excuse for their sin," [2008] renders it manifest and patent to all who have a rational knowledge of how long a time man is without sin, and from what period he is liable to it, how, by participating in the word or reason, men are said to have sinned, viz., from the time they are made capable of understanding and knowledge, when the reason implanted within has suggested to them the difference between good and evil; and after they have already begun to know what evil is, they are made liable to sin, if they commit it. And this is the meaning of the expression, that "men have no excuse for their sin," viz., that, from the time the divine word or reason has begun to show them internally the difference between good and evil, they ought to avoid and guard against that which is wicked: "For to him who knoweth to do good, and doeth it not, to him it is sin." [2009] Moreover, that all men are not without communion with God, is taught in the Gospel thus, by the Saviour's words: "The kingdom of God cometh not with observation; neither shall they say, Lo here! or, lo there! but the kingdom of God is within you." [2010] But here we must see whether this does not bear the same meaning with the expression in Genesis: "And He breathed into his face the breath of life, and man became a living soul." [2011] For if this be understood as applying generally to all men, then all men have a share in God. 7. But if this is to be understood as spoken of the Spirit of God, since Adam also is found to have prophesied of some things, it may be taken not as of general application, but as confined to those who are saints. Finally, also, at the time of the flood, when all flesh had corrupted their way before God, it is recorded that God spoke thus, as of undeserving men and sinners: "My Spirit shall not abide with those men for ever, because they are flesh." [2012] By which, it is clearly shown that the Spirit of God is taken away from all who are unworthy. In the Psalms also it is written: "Thou wilt take away their spirit, and they will die, and return to their earth. Thou wilt send forth Thy Spirit, and they shall be created, and Thou wilt renew the face of the earth;" [2013] which is manifestly intended of the Holy Spirit, who, after sinners and unworthy persons have been taken away and destroyed, creates for Himself a new people, and renews the face of the earth, when, laying aside, through the grace of the Spirit, the old man with his deeds, they begin to walk in newness of life. And therefore the expression is competently applied to the Holy Spirit, because He will take up His dwelling, not in all men, nor in those who are flesh, but in those whose land [2014] has been renewed. Lastly, for this reason was the grace and revelation of the Holy Spirit bestowed by the imposition of the apostles' hands after baptism. Our Saviour also, after the resurrection, when old things had already passed away, and all things had become new, Himself a new man, and the first-born from the dead, His apostles also being renewed by faith in His resurrection, says, "Receive the Holy Spirit." [2015] This is doubtless what the Lord the Saviour meant to convey in the Gospel, when He said that new wine cannot be put into old bottles, but commanded that the bottles should be made new, i.e., that men should walk in newness of life, that they might receive the new wine, i.e., the newness of grace of the Holy Spirit. In this manner, then, is the working of the power of God the Father and of the Son extended without distinction to every creature; but a share in the Holy Spirit we find possessed only by the saints. And therefore it is said, "No man can say that Jesus is Lord, but by the Holy Ghost." [2016] And on one occasion, scarcely even the apostles themselves are deemed worthy to hear the words, "Ye shall receive the power of the Holy Ghost coming upon you." [2017] For this reason, also, I think it follows that he who has committed a sin against the Son of man is deserving of forgiveness; because if he who is a participator of the word or reason of God cease to live agreeably to reason, he seems to have fallen into a state of ignorance or folly, and therefore to deserve forgiveness; whereas he who has been deemed worthy to have a portion of the Holy Spirit, and who has relapsed, is, by this very act and work, said to be guilty of blasphemy against the Holy Spirit. Let no one indeed suppose that we, from having said that the Holy Spirit is conferred upon the saints alone, but that the benefits or operations of the Father and of the Son extend to good and bad, to just and unjust, by so doing give a preference to the Holy Spirit over the Father and the Son, or assert that His dignity is greater, which certainly would be a very illogical conclusion. For it is the peculiarity of His grace and operations that we have been describing. Moreover, nothing in the Trinity can be called greater or less, since the fountain of divinity alone contains all things by His word and reason, and by the Spirit of His mouth sanctifies all things which are worthy of sanctification, as it is written in the Psalm: "By the word of the Lord were the heavens strengthened, and all their power by the Spirit of His mouth." [2018] There is also a special working of God the Father, besides that by which He bestowed upon all things the gift of natural life. There is also a special ministry of the Lord Jesus Christ to those upon whom he confers by nature the gift of reason, by means of which they are enabled to be rightly what they are. There is also another grace of the Holy Spirit, which is bestowed upon the deserving, through the ministry of Christ and the working of the Father, in proportion to the merits of those who are rendered capable of receiving it. This is most clearly pointed out by the Apostle Paul, when demonstrating that the power of the Trinity is one and the same, in the words, "There are diversities of gifts, but the same Spirit; there are diversities of administrations, but the same Lord; and there are diversities of operations, but it is the same God who worketh all in all. But the manifestation of the Spirit is given to every man to profit withal." [2019] From which it most clearly follows that there is no difference in the Trinity, but that which is called the gift of the Spirit is made known through the Son, and operated by God the Father. "But all these worketh that one and the self-same Spirit, dividing to every one severally as He will." [2020] 8. Having made these declarations regarding the Unity of the Father, and of the Son, and of the Holy Spirit, let us return to the order in which we began the discussion. God the Father bestows upon all, existence; and participation in Christ, in respect of His being the word of reason, renders them rational beings. From which it follows that they are deserving either of praise or blame, because capable of virtue and vice. On this account, therefore, is the grace of the Holy Ghost present, that those beings which are not holy in their essence may be rendered holy by participating in it. Seeing, then, that firstly, they derive their existence from God the Father; secondly, their rational nature from the Word; thirdly, their holiness from the Holy Spirit,--those who have been previously sanctified by the Holy Spirit are again made capable of receiving Christ, in respect that He is the righteousness of God; and those who have earned advancement to this grade by the sanctification of the Holy Spirit, will nevertheless obtain the gift of wisdom according to the power and working of the Spirit of God. And this I consider is Paul's meaning, when he says that to "some is given the word of wisdom, to others the word of knowledge, according to the same Spirit." And while pointing out the individual distinction of gifts, he refers the whole of them to the source of all things, in the words, "There are diversities of operations, but one God who worketh all in all." [2021] Whence also the working of the Father, which confers existence upon all things, is found to be more glorious and magnificent, while each one, by participation in Christ, as being wisdom, and knowledge, and sanctification, makes progress, and advances to higher degrees of perfection; and seeing it is by partaking of the Holy Spirit that any one is made purer and holier, he obtains, when he is made worthy, the grace of wisdom and knowledge, in order that, after all stains of pollution and ignorance are cleansed and taken away, he may make so great an advance in holiness and purity, that the nature which he received from God may become such as is worthy of Him who gave it to be pure and perfect, so that the being which exists may be as worthy as He who called it into existence. For, in this way, he who is such as his Creator wished him to be, will receive from God power always to exist, and to abide for ever. That this may be the case, and that those whom He has created may be unceasingly and inseparably present with Him, Who IS, it is the business of wisdom to instruct and train them, and to bring them to perfection by confirmation of His Holy Spirit and unceasing sanctification, by which alone are they capable of receiving God. In this way, then, by the renewal of the ceaseless working of Father, Son, and Holy Spirit in us, in its various stages of progress, shall we be able at some future time perhaps, although with difficulty, to behold the holy and the blessed life, in which (as it is only after many struggles that we are able to reach it) we ought so to continue, that no satiety of that blessedness should ever seize us; but the more we perceive its blessedness, the more should be increased and intensified within us the longing for the same, while we ever more eagerly and freely receive and hold fast the Father, and the Son, and the Holy Spirit. But if satiety should ever take hold of any one of those who stand on the highest and perfect summit of attainment, I do not think that such an one would suddenly be deposed from his position and fall away, but that he must decline gradually and little by little, so that it may sometimes happen that if a brief lapsus take place, and the individual quickly repent and return to himself, he may not utterly fall away, but may retrace his steps, and return to his former place, and again make good that which had been lost by his negligence. __________________________________________________________________ [1988] Ps. li. 11. [1989] Dan. iv. 8. [1990] John xx. 22. [1991] Luke i. 35. [1992] 1 Cor. xii. 3. [1993] Acts viii. 18. [1994] Cf. Matt. xii. 32 and Luke xii. 10. [1995] Cf. Hermæ Past., Vision v. Mandat. 1. [See vol. ii. p. 20.] [1996] Per quem Spiritus Sanctus factura esse vel creatura diceretur. [1997] Gal. v. 22. [1998] Gal. iii. 3. [1999] Isa. xlii. 5. [2000] Isa. vi. 3. [2001] Hab. iii. 2. [2002] Luke x. 22. [2003] 1 Cor. ii. 10. [2004] Cf. John xvi. 12, 13, and xiv. 26. [2005] John iii. 8. [2006] Ex. iii. 14. [2007] Rom. x. 6-8. [2008] John xv. 22. [2009] Jas. iv. 17. [2010] Luke xvii. 20, 21. [2011] Gen. ii. 7. [2012] Gen. vi. 3. [2013] Ps. civ. 29, 30. [2014] Terra. [2015] John xx. 22. [2016] 1 Cor. xii. 3. [2017] Acts i. 8. [2018] Ps. xxxiii. 6. [2019] 1 Cor. xii. 4-7. [2020] 1 Cor. xii. 11. [2021] 1 Cor. xii. 6. __________________________________________________________________ Chapter IV.--On Defection, or Falling Away. 1. To exhibit the nature of defection or falling away, on the part of those who conduct themselves carelessly, it will not appear out of place to employ a similitude by way of illustration. Suppose, then, the case of one who had become gradually acquainted with the art or science, say of geometry or medicine, until he had reached perfection, having trained himself for a lengthened time in its principles and practice, so as to attain a complete mastery over the art: to such an one it could never happen, that, when he lay down to sleep in the possession of his skill, he should awake in a state of ignorance. It is not our purpose to adduce or to notice here those accidents which are occasioned by any injury or weakness, for they do not apply to our present illustration. According to our point of view, then, so long as that geometer or physician continues to exercise himself in the study of his art and in the practice of its principles, the knowledge of his profession abides with him; but if he withdraw from its practice, and lay aside his habits of industry, then, by his neglect, at first a few things will gradually escape him, then by and by more and more, until in course of time everything will be forgotten, and be completely effaced from the memory. It is possible, indeed, that when he has first begun to fall away, and to yield to the corrupting influence of a negligence which is small as yet, he may, if he be aroused and return speedily to his senses, repair those losses which up to that time are only recent, and recover that knowledge which hitherto had been only slightly obliterated from his mind. Let us apply this now to the case of those who have devoted themselves to the knowledge and wisdom of God, whose learning and diligence incomparably surpass all other training; and let us contemplate, according to the form of the similitude employed, what is the acquisition of knowledge, or what is its disappearance, especially when we hear from the apostle what is said of those who are perfect, that they shall behold face to face the glory of the Lord in the revelation of His mysteries. 2. But in our desire to show the divine benefits bestowed upon us by Father, Son, and Holy Spirit, which Trinity is the fountain of all holiness, we have fallen, in what we have said, into a digression, having considered that the subject of the soul, which accidentally came before us, should be touched on, although cursorily, seeing we were discussing a cognate topic relating to our rational nature. We shall, however, with the permission of God through Jesus Christ and the Holy Spirit, more conveniently consider in the proper place the subject of all rational beings, which are distinguished into three genera and species. __________________________________________________________________ Chapter V.--On Rational Natures. 1. After the dissertation, which we have briefly conducted to the best of our ability, regarding the Father, Son, and Holy Spirit, it follows that we offer a few remarks upon the subject of rational natures, and on their species and orders, or on the offices as well of holy as of malignant powers, and also on those which occupy an intermediate position between these good and evil powers, and as yet are placed in a state of struggle and trial. For we find in holy Scripture numerous names of certain orders and offices, not only of holy beings, but also of those of an opposite description, which we shall bring before us, in the first place; and the meaning of which we shall endeavour, in the second place, to the best of our ability, to ascertain. There are certain holy angels of God whom Paul terms "ministering spirits, sent forth to minister for them who shall be heirs of salvation." [2022] In the writings also of St. Paul himself we find him designating them, from some unknown source, as thrones, and dominions, and principalities, and powers; and after this enumeration, as if knowing that there were still other rational offices [2023] and orders besides those which he had named, he says of the Saviour: "Who is above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." [2024] From which he shows that there were certain beings besides those which he had mentioned, which may be named indeed in this world, but were not now enumerated by him, and perhaps were not known by any other individual; and that there were others which may not be named in this world, but will be named in the world to come. 2. Then, in the next place, we must know that every being which is endowed with reason, and transgresses its statutes and limitations, is undoubtedly involved in sin by swerving from rectitude and justice. Every rational creature, therefore, is capable of earning praise and censure: of praise, if, in conformity to that reason which he possesses, he advance to better things; of censure, if he fall away from the plan and course of rectitude, for which reason he is justly liable to pains and penalties. And this also is to be held as applying to the devil himself, and those who are with him, and are called his angels. Now the titles of these beings have to be explained, that we may know what they are of whom we have to speak. The name, then, of Devil, and Satan, and Wicked One, who is also described as Enemy of God, is mentioned in many passages of Scripture. Moreover, certain angels of the devil are mentioned, and also a prince of this world, who, whether the devil himself or some one else, is not yet clearly manifest. There are also certain princes of this world spoken of as possessing a kind of wisdom which will come to nought; but whether these are those princes who are also the principalities with whom we have to wrestle, or other beings, seems to me a point on which it is not easy for any one to pronounce. After the principalities, certain powers also are named with whom we have to wrestle, and carry on a struggle even against the princes of this world and the rulers of this darkness. Certain spiritual powers of wickedness also, in heavenly places, are spoken of by Paul himself. What, moreover, are we to say of those wicked and unclean spirits mentioned in the Gospel? Then we have certain heavenly beings called by a similar name, but which are said to bend the knee, or to be about to bend the knee, at the name of Jesus; nay, even things on earth and things under the earth, which Paul enumerates in order. And certainly, in a place where we have been discussing the subject of rational natures, it is not proper to be silent regarding ourselves, who are human beings, and are called rational animals; nay, even this point is not to be idly passed over, that even of us human beings certain different orders are mentioned in the words, "The portion of the Lord is His people Jacob; Israel is the cord of His inheritance." [2025] Other nations, moreover, are called a part of the angels; since "when the Most High divided the nations, and dispersed the sons of Adam, He fixed the boundaries of the nations according to the number of the angels of God." [2026] And therefore, with other rational natures, we must also thoroughly examine the reason of the human soul. 3. After the enumeration, then, of so many and so important names of orders and offices, underlying which it is certain that there are personal existences, let us inquire whether God, the creator and founder of all things, created certain of them holy and happy, so that they could admit no element at all of an opposite kind, and certain others so that they were made capable both of virtue and vice; or whether we are to suppose that He created some so as to be altogether incapable of virtue, and others again altogether incapable of wickedness, but with the power of abiding only in a state of happiness, and others again such as to be capable of either condition. [2027] In order, now, that our first inquiry may begin with the names themselves, let us consider whether the holy angels, from the period of their first existence, have always been holy, and are holy still, and will be holy, and have never either admitted or had the power to admit any occasion of sin. Then in the next place, let us consider whether those who are called holy principalities began from the moment of their creation by God to exercise power over some who were made subject to them, and whether these latter were created of such a nature, and formed for the very purpose of being subject and subordinate. In like manner, also, whether those which are called powers were created of such a nature and for the express purpose of exercising power, or whether their arriving at that power and dignity is a reward and desert of their virtue. Moreover, also, whether those which are called thrones or seats gained that stability of happiness at the same time with their coming forth into being, [2028] so as to have that possession from the will of the Creator alone; or whether those which are called dominions had their dominion conferred on them, not as a reward for their proficiency, but as the peculiar privilege of their creation, [2029] so that it is something which is in a certain degree inseparable from them, and natural. Now, if we adopt the view that the holy angels, and the holy powers, and the blessed seats, and the glorious virtues, and the magnificent dominions, are to be regarded as possessing those powers and dignities and glories in virtue of their nature, [2030] it will doubtless appear to follow that those beings which have been mentioned as holding offices of an opposite kind must be regarded in the same manner; so that those principalities with whom we have to struggle are to be viewed, not as having received that spirit of opposition and resistance to all good at a later period, or as falling away from good through the freedom of the will, but as having had it in themselves as the essence of their being from the beginning of their existence. In like manner also will it be the case with the powers and virtues, in none of which was wickedness subsequent or posterior to their first existence. Those also whom the apostle termed rulers and princes of the darkness of this world, are said, with respect to their rule and occupation of darkness, to fall not from perversity of intention, but from the necessity of their creation. Logical reasoning will compel us to take the same view with regard to wicked and malignant spirits and unclean demons. But if to entertain this view regarding malignant and opposing powers seem to be absurd, as it is certainly absurd that the cause of their wickedness should be removed from the purpose of their own will, and ascribed of necessity to their Creator, why should we not also be obliged to make a similar confession regarding the good and holy powers, that, viz., the good which is in them is not theirs by essential being, which we have manifestly shown to be the case with Christ and the Holy Spirit alone, as undoubtedly with the Father also? For it was proved that there was nothing compound in the nature of the Trinity, so that these qualities might seem to belong to it as accidental consequences. From which it follows, that in the case of every creature it is a result of his own works and movements, that those powers which appear either to hold sway over others or to exercise power or dominion, have been preferred to and placed over those whom they are said to govern or exercise power over, and not in consequence of a peculiar privilege inherent in their constitutions, but on account of merit. 4. But that we may not appear to build our assertions on subjects of such importance and difficulty on the ground of inference alone, or to require the assent of our hearers to what is only conjectural, let us see whether we can obtain any declarations from holy Scripture, by the authority of which these positions may be more credibly maintained. And, firstly, we shall adduce what holy Scripture contains regarding wicked powers; we shall next continue our investigation with regard to the others, as the Lord shall be pleased to enlighten us, that in matters of such difficulty we may ascertain what is nearest to the truth, or what ought to be our opinions agreeably to the standard of religion. Now we find in the prophet Ezekiel two prophecies written to the prince of Tyre, the former of which might appear to any one, before he heard the second also, to be spoken of some man who was prince of the Tyrians. In the meantime, therefore, we shall take nothing from that first prophecy; but as the second is manifestly of such a kind as cannot be at all understood of a man, but of some superior power which had fallen away from a higher position, and had been reduced to a lower and worse condition, we shall from it take an illustration, by which it may be demonstrated with the utmost clearness, that those opposing and malignant powers were not formed or created so by nature, but fell from a better to a worse position, and were converted into wicked beings; that those blessed powers also were not of such a nature as to be unable to admit what was opposed to them if they were so inclined and became negligent, and did not guard most carefully the blessedness of their condition. For if it is related that he who is called the prince of Tyre was amongst the saints, and was without stain, and was placed in the paradise of God, and adorned also with a crown of comeliness and beauty, is it to be supposed that such an one could be in any degree inferior to any of the saints? For he is described as having been adorned with a crown of comeliness and beauty, and as having walked stainless in the paradise of God: and how can any one suppose that such a being was not one of those holy and blessed powers which, as being placed in a state of happiness, we must believe to be endowed with no other honour than this? But let us see what we are taught by the words of the prophecy themselves. "The word of the Lord," says the prophet, "came to me, saying, Son of man, take up a lamentation over the prince of Tyre, and say to him, Thus saith the Lord God, Thou hast been the seal of a similitude, and a crown of comeliness among the delights of paradise; thou wert adorned with every good stone or gem, and wert clothed with sardonyx, and topaz, and emerald, and carbuncle, and sapphire, and jasper, set in gold and silver, and with agate, amethyst, and chrysolite, and beryl, and onyx: with gold also didst thou fill thy treasures, and thy storehouses within thee. From the day when thou wert created along with the cherubim, I placed thee in the holy mount of God. Thou wert in the midst of the fiery stones: thou wert stainless in thy days, from the day when thou wert created, until iniquities were found in thee: from the greatness of thy trade, thou didst fill thy storehouses with iniquity, and didst sin, and wert wounded from the mount of God. And a cherub drove thee forth from the midst of the burning stones; and thy heart was elated because of thy comeliness, thy discipline was corrupted along with thy beauty: on account of the multitude of thy sins, I cast thee forth to the earth before kings; I gave thee for a show and a mockery on account of the multitude of thy sins, and of thine iniquities: because of thy trade thou hast polluted thy holy places. And I shall bring forth fire from the midst of thee, and it shall devour thee, and I shall give thee for ashes and cinders on the earth in the sight of all who see thee: and all who know thee among the nations shall mourn over thee. Thou hast been made destruction, and thou shalt exist no longer for ever." [2031] Seeing, then, that such are the words of the prophet, who is there that on hearing, "Thou wert a seal of a similitude, and a crown of comeliness among the delights of paradise," or that "From the day when thou wert created with the cherubim, I placed thee in the holy mount of God," can so enfeeble the meaning as to suppose that this language is used of some man or saint, not to say the prince of Tyre? Or what fiery stones can he imagine in the midst of which any man could live? Or who could be supposed to be stainless from the very day of his creation, and wickedness being afterwards discovered in him, it be said of him then that he was cast forth upon the earth? For the meaning of this is, that He who was not yet on the earth is said to be cast forth upon it: whose holy places also are said to be polluted. We have shown, then, that what we have quoted regarding the prince of Tyre from the prophet Ezekiel refers to an adverse power, and by it it is most clearly proved that that power was formerly holy and happy; from which state of happiness it fell from the time that iniquity was found in it, and was hurled to the earth, and was not such by nature and creation. We are of opinion, therefore, that these words are spoken of a certain angel who had received the office of governing the nation of the Tyrians, and to whom also their souls had been entrusted to be taken care of. But what Tyre, or what souls of Tyrians, we ought to understand, whether that Tyre which is situated within the boundaries of the province of Phoenicia, or some other of which, this one which we know on earth is the model; and the souls of the Tyrians, whether they are those of the former or those which belong to that Tyre which is spiritually understood, does not seem to be a matter requiting examination in this place; lest perhaps we should appear to investigate subjects of so much mystery and importance in a cursory manner, whereas they demand a labour and work of their own. 5. Again, we are taught as follows by the prophet Isaiah regarding another opposing power. The prophet says, "How is Lucifer, who used to arise in the morning, fallen from heaven! He who assailed all nations is broken and beaten to the ground. Thou indeed saidst in thy heart, I shall ascend into heaven; above the stars of heaven shall I place my throne; I shall sit upon a lofty mountain, above the lofty mountains which are towards the north; I shall ascend above the clouds; I shall be like the Most High. Now shalt thou be brought down to the lower world, and to the foundations of the earth. They who see thee shall be amazed at thee, and shall say, This is the man who harassed the whole earth, who moved kings, who made the whole world a desert, who destroyed cities, and did not unloose those who were in chains. All the kings of the nations have slept in honour, every one in his own house; but thou shalt be cast forth on the mountains, accursed with the many dead who have been pierced through with swords, and have descended to the lower world. As a garment cloned with blood, and stained, will not be clean; neither shalt thou be clean, because thou hast destroyed my land and slain my people: thou shalt not remain for ever, most wicked seed. Prepare thy sons for death on account of the sins of thy father, lest they rise again and inherit the earth, and fill the earth with wars. And I shall rise against them, saith the Lord of hosts, and I shall cause their name to perish, and their remains, and their seed." [2032] Most evidently by these words is he shown to have fallen from heaven, who formerly was Lucifer, and who used to arise in the morning. For if, as some think, he was a nature of darkness, how is Lucifer said to have existed before? Or how could he arise in the morning, who had in himself nothing of the light? Nay, even the Saviour Himself teaches us, saying of the devil, "Behold, I see Satan fallen from heaven like lightning." [2033] For at one time he was light. Moreover our Lord, who is the truth, compared the power of His own glorious advent to lightning, in the words, "For as the lightning shineth from the height of heaven even to its height again, so will the coming of the Son of man be." [2034] And notwithstanding He compares him to lightning, and says that he fell from heaven, that He might show by this that he had been at one time in heaven, and had had a place among the saints, and had enjoyed a share in that light in which all the saints participate, by which they are made angels of light, and by which the apostles are termed by the Lord the light of the world. In this manner, then, did that being once exist as light before he went astray, and fell to this place, and had his glory turned into dust, which is peculiarly the mark of the wicked, as the prophet also says; whence, too, he was called the prince of this world, i.e., of an earthly habitation: for he exercised power over those who were obedient to his wickedness, since "the whole of this world"--for I term this place of earth, world--"lieth in the wicked one," [2035] and in this apostate. That he is an apostate, i.e., a fugitive, even the Lord in the book of Job says, "Thou wilt take with a hook the apostate dragon," i.e., a fugitive. [2036] Now it is certain that by the dragon is understood the devil himself. If then they are called opposing powers, and are said to have been once without stain, while spotless purity exists in the essential being of none save the Father, Son, and Holy Spirit, but is an accidental quality in every created thing; and since that which is accidental may also fall away, and since those opposite powers once were spotless, and were once among those which still remain unstained, it is evident from all this that no one is pure either by essence or nature, and that no one was by nature polluted. And the consequence of this is, that it lies within ourselves and in our own actions to possess either happiness or holiness; or by sloth and negligence to fall from happiness into wickedness and ruin, to such a degree that, through too great proficiency, so to speak, in wickedness (if a man be guilty of so great neglect), he may descend even to that state in which he will be changed into what is called an "opposing power." __________________________________________________________________ [2022] Heb. i. 14. [2023] Officia. [2024] Eph. i. 21. [2025] Deut. xxxii. 9. [2026] Deut. xxxii. 8. The Septuagint here differs from the Masoretic text. [2027] [See note at end of chap. vi. S.] [2028] Simul cum substantiæ suæ prolatione--at the same time with the emanation of their substance. [2029] Conditionis prærogativa. [2030] Substantialiter. [2031] Ezek. xxviii. 11-19. [2032] Isa. xiv. 12-22. [2033] Luke x. 18. [2034] Matt. xxiv. 27. [2035] 1 John v. 19. [2036] Job xl. 20 [LXX.]. __________________________________________________________________ Chapter VI.--On the End or Consummation. 1. An end or consummation would seem to be an indication of the perfection and completion of things. And this reminds us here, that if there be any one imbued with a desire of reading and understanding subjects of such difficulty and importance, he ought to bring to the effort a perfect and instructed understanding, lest perhaps, if he has had no experience in questions of this kind, they may appear to him as vain and superfluous; or if his mind be full of preconceptions and prejudices on other points, he may judge these to be heretical and opposed to the faith of the Church, yielding in so doing not so much to the convictions of reason as to the dogmatism of prejudice. These subjects, indeed, are treated by us with great solicitude and caution, in the manner rather of an investigation and discussion, than in that of fixed and certain decision. For we have pointed out in the preceding pages those questions which must be set forth in clear dogmatic propositions, as I think has been done to the best of my ability when speaking of the Trinity. But on the present occasion our exercise is to be conducted, as we best may, in the style of a disputation rather than of strict definition. The end of the world, then, and the final consummation, will take place when every one shall be subjected to punishment for his sins; a time which God alone knows, when He will bestow on each one what he deserves. We think, indeed, that the goodness of God, through His Christ, may recall all His creatures to one end, even His enemies being conquered and subdued. For thus says holy Scripture, "The Lord said to My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool." [2037] And if the meaning of the prophet's language here be less clear, we may ascertain it from the Apostle Paul, who speaks more openly, thus: "For Christ must reign until He has put all enemies under His feet." [2038] But if even that unreserved declaration of the apostle do not sufficiently inform us what is meant by "enemies being placed under His feet," listen to what he says in the following words, "For all things must be put under Him." What, then, is this "putting under" by which all things must be made subject to Christ? I am of opinion that it is this very subjection by which we also wish to be subject to Him, by which the apostles also were subject, and all the saints who have been followers of Christ. For the name "subjection," by which we are subject to Christ, indicates that the salvation which proceeds from Him belongs to His subjects, agreeably to the declaration of David, "Shall not my soul be subject unto God? From Him cometh my salvation." [2039] 2. Seeing, then, that such is the end, when all enemies will be subdued to Christ, when death--the last enemy--shall be destroyed, and when the kingdom shall be delivered up by Christ (to whom all things are subject) to God the Father; let us, I say, from such an end as this, contemplate the beginnings of things. For the end is always like the beginning: and, therefore, as there is one end to all things, so ought we to understand that there was one beginning; and as there is one end to many things, so there spring from one beginning many differences and varieties, which again, through the goodness of God, and by subjection to Christ, and through the unity of the Holy Spirit, are recalled to one end, which is like unto the beginning: all those, viz., who, bending the knee at the name of Jesus, make known by so doing their subjection to Him: and these are they who are in heaven, on earth, and under the earth: by which three classes the whole universe of things is pointed out, those, viz., who from that one beginning were arranged, each according to the diversity of his conduct, among the different orders, in accordance with their desert; for there was no goodness in them by essential being, as in God and His Christ, and in the Holy Spirit. For in the Trinity alone, which is the author of all things, does goodness exist in virtue of essential being; while others possess it as an accidental and perishable quality, and only then enjoy blessedness, when they participate in holiness and wisdom, and in divinity itself. But if they neglect and despise such participation, then is each one, by fault of his own slothfulness, made, one more rapidly, another more slowly, one in a greater, another in a less degree, the cause of his own downfall. And since, as we have remarked, the lapse by which an individual falls away from his position is characterized by great diversity, according to the movements of the mind and will, one man falling with greater ease, another with more difficulty, into a lower condition; in this is to be seen the just judgment of the providence of God, that it should happen to every one according to the diversity of his conduct, in proportion to the desert of his declension and defection. Certain of those, indeed, who remained in that beginning which we have described as resembling the end which is to come, obtained, in the ordering and arrangement of the world, the rank of angels; others that of influences, others of principalities, others of powers, that they may exercise power over those who need to have power upon their head. Others, again, received the rank of thrones, having the office of judging or ruling those who require this; others dominion, doubtless, over slaves; all of which are conferred by Divine Providence in just and impartial judgment according to their merits, and to the progress which they had made in the participation and imitation of God. But those who have been removed from their primal state of blessedness have not been removed irrecoverably, but have been placed under the rule of those holy and blessed orders which we have described; and by availing themselves of the aid of these, and being remoulded by salutary principles and discipline, they may recover themselves, and be restored to their condition of happiness. From all which I am of opinion, so far as I can see, that this order of the human race has been appointed in order that in the future world, or in ages to come, when there shall be the new heavens and new earth, spoken of by Isaiah, it may be restored to that unity promised by the Lord Jesus in His prayer to God the Father on behalf of His disciples: "I do not pray for these alone, but for all who shall believe on Me through their word: that they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us;" [2040] and again, when He says: "That they may be one, even as We are one; I in them, and Thou in Me, that they may be made perfect in one." [2041] And this is further confirmed by the language of the Apostle Paul: "Until we all come in the unity of the faith to a perfect man, to the measure of the stature of the fulness of Christ." [2042] And in keeping with this is the declaration of the same apostle, when he exhorts us, who even in the present life are placed in the Church, in which is the form of that kingdom which is to come, to this same similitude of unity: "That ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment." [2043] 3. It is to be borne in mind, however, that certain beings who fell away from that one beginning of which we have spoken, have sunk to such a depth of unworthiness and wickedness as to be deemed altogether undeserving of that training and instruction by which the human race, while in the flesh, are trained and instructed with the assistance of the heavenly powers; and continue, on the contrary, in a state of enmity and opposition to those who are receiving this instruction and teaching. And hence it is that the whole of this mortal life is full of struggles and trials, caused by the opposition and enmity of those who fell from a better condition without at all looking back, and who are called the devil and his angels, and the other orders of evil, which the apostle classed among the opposing powers. But whether any of these orders who act under the government of the devil, and obey his wicked commands, will in a future world be converted to righteousness because of their possessing the faculty of freedom of will, or whether persistent and inveterate wickedness may be changed by the power of habit into nature, is a result which you yourself, reader, may approve of, if neither in these present worlds which are seen and temporal, nor in those which are unseen and are eternal, that portion is to differ wholly from the final unity and fitness of things. But in the meantime, both in those temporal worlds which are seen, as well as in those eternal worlds which are invisible, all those beings are arranged, according to a regular plan, in the order and degree of their merits; so that some of them in the first, others in the second, some even in the last times, after having undergone heavier and severer punishments, endured for a lengthened period, and for many ages, so to speak, improved by this stern method of training, and restored at first by the instruction of the angels, and subsequently by the powers of a higher grade, and thus advancing through each stage to a better condition, reach even to that which is invisible and eternal, having travelled through, by a kind of training, every single office of the heavenly powers. From which, I think, this will appear to follow as an inference, that every rational nature may, in passing from one order to another, go through each to all, and advance from all to each, while made the subject of various degrees of proficiency and failure according to its own actions and endeavours, put forth in the enjoyment of its power of freedom of will. 4. But since Paul says that certain things are visible and temporal, and others besides these invisible and eternal, we proceed to inquire how those things which are seen are temporal--whether because there will be nothing at all after them in all those periods of the coming world, in which that dispersion and separation from the one beginning is undergoing a process of restoration to one and the same end and likeness; or because, while the form of those things which are seen passes away, their essential nature is subject to no corruption. And Paul seems to confirm the latter view, when he says, "For the fashion of this world passeth away." [2044] David also appears to assert the same in the words, "The heavens shall perish, but Thou shalt endure; and they all shall wax old as a garment, and Thou shalt change them like a vesture, and like a vestment they shall be changed." [2045] For if the heavens are to be changed, assuredly that which is changed does not perish, and if the fashion of the world passes away, it is by no means an annihilation or destruction of their material substance that is shown to take place, but a kind of change of quality and transformation of appearance. Isaiah also, in declaring prophetically that there will be a new heaven and a new earth, undoubtedly suggests a similar view. For this renewal of heaven and earth, and this transmutation of the form of the present world, and this changing of the heavens will undoubtedly be prepared for those who are walking along that way which we have pointed out above, and are tending to that goal of happiness to which, it is said, even enemies themselves are to be subjected, and in which God is said to be "all and in all." And if any one imagine that at the end material, i.e., bodily, nature will be entirely destroyed, he cannot in any respect meet my view, how beings so numerous and powerful are able to live and to exist without bodies, since it is an attribute of the divine nature alone--i.e., of the Father, Son, and Holy Spirit--to exist without any material substance, and without partaking in any degree of a bodily adjunct. Another, perhaps, may say that in the end every bodily substance will be so pure and refined as to be like the æther, and of a celestial purity and clearness. How things will be, however, is known with certainty to God alone, and to those who are His friends through Christ and the Holy Spirit. [2046] __________________________________________________________________ [2037] Ps. cx. 1. [2038] 1 Cor. xv. 25. [2039] Ps. lxii. 1. [2040] John xvii. 20, 21. [2041] John xvii. 22, 23. [2042] Eph. iv. 13. [2043] 1 Cor. i. 10. [2044] 1 Cor. vii. 31. [2045] Ps. cii. 26. [2046] [The language used by Origen in this and the preceding chapter affords a remarkable illustration of that occasional extravagance in statements of facts and opinions, as well as of those strange imaginings and wild speculations as to the meaning of Holy Scripture, which brought upon him subsequently grave charges of error and heretical pravity. See Neander's History of the Christian Religion and Church during the First Three Centuries (Rose's translation), vol. ii. p. 217 et seqq., and Hagenbach's History of Doctrines, vol. i. p. 102 et seqq. See also Prefatory Note to Origen's Works, supra, p. 235. S.] __________________________________________________________________ Chapter VII.--On Incorporeal and Corporeal Beings. 1. The subjects considered in the previous chapter have been spoken of in general language, the nature of rational beings being discussed more by way of intelligent inference than strict dogmatic definition, with the exception of the place where we treated, to the best of our ability, of the persons of Father, Son, and Holy Spirit. We have now to ascertain what those matters are which it is proper to treat in the following pages according to our dogmatic belief, i.e., in agreement with the creed of the Church. All souls and all rational natures, whether holy or wicked, were formed or created, and all these, according to their proper nature, are incorporeal; but although incorporeal, they were nevertheless created, because all things were made by God through Christ, as John teaches in a general way in his Gospel, saying, "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made." [2047] The Apostle Paul, moreover, describing created things by species and numbers and orders, speaks as follows, when showing that all things were made through Christ: "And in Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and in Him: and He is before all, and He is the head." [2048] He therefore manifestly declares that in Christ and through Christ were all things made and created, whether things visible, which are corporeal, or things invisible, which I regard as none other than incorporeal and spiritual powers. But of those things which he had termed generally corporeal or incorporeal, he seems to me, in the words that follow, to enumerate the various kinds, viz., thrones, dominions, principalities, powers, influences. These matters now have been previously mentioned by us, as we are desirous to come in an orderly manner to the investigation of the sun, and moon, and stars by way of logical inference, and to ascertain whether they also ought properly to be reckoned among the principalities on account of their being said to be created in 'Archas, i.e., for the government of day and night; or whether they are to be regarded as having only that government of day and night which they discharge by performing the office of illuminating them, and are not in reality chief of that order of principalities. 2. Now, when it is said that all things were made by Him, and that in Him were all things created, both things in heaven and things on earth, there can be no doubt that also those things which are in the firmament, which is called heaven, and in which those luminaries are said to be placed, are included amongst the number of heavenly things. And secondly, seeing that the course of the discussion has manifestly discovered that all things were made or created, and that amongst created things there is nothing which may not admit of good and evil, and be capable of either, what are we to think of the following opinion which certain of our friends entertain regarding sun, moon, and stars, viz., that they are unchangeable, and incapable of becoming the opposite of what they are? Not a few have held that view even regarding the holy angels, and certain heretics also regarding souls, which they call spiritual natures. In the first place, then, let us see what reason itself can discover respecting sun, moon, and stars,--whether the opinion, entertained by some, of their unchangeableness be correct,--and let the declarations of holy Scripture, as far as possible, be first adduced. For Job appears to assert that not only may the stars be subject to sin, but even that they are actually not clean from the contagion of it. The following are his words: "The stars also are not clean in Thy sight." [2049] Nor is this to be understood of the splendour of their physical substance, as if one were to say, for example, of a garment, that it is not clean; for if such were the meaning, then the accusation of a want of cleanness in the splendour of their bodily substance would imply an injurious reflection upon their Creator. For if they are unable, through their own diligent efforts, either to acquire for themselves a body of greater brightness, or through their sloth to make the one they have less pure, how should they incur censure for being stars that are not clean, if they receive no praise because they are so? [2050] 3. But to arrive at a clearer understanding on these matters, we ought first to inquire after this point, whether it is allowable to suppose that they are living and rational beings; then, in the next place, whether their souls came into existence at the same time with their bodies, or seem to be anterior to them; and also whether, after the end of the world, we are to understand that they are to be released from their bodies; and whether, as we cease to live, so they also will cease from illuminating the world. Although this inquiry may seem to be somewhat bold, yet, as we are incited by the desire of ascertaining the truth as far as possible, there seems no absurdity in attempting an investigation of the subject agreeably to the grace of the Holy Spirit. We think, then, that they may be designated as living beings, for this reason, that they are said to receive commandments from God, which is ordinarily the case only with rational beings. "I have given a commandment to all the stars," [2051] says the Lord. What, now, are these commandments? Those, namely, that each star, in its order and course, should bestow upon the world the amount of splendour which has been entrusted to it. For those which are called "planets" move in orbits of one kind, and those which are termed aplaneis are different. Now it manifestly follows from this, that neither can the movement of that body take place without a soul, nor can living things be at any time without motion. And seeing that the stars move with such order and regularity, that their movements never appear to be at any time subject to derangement, would it not be the height of folly to say that so orderly an observance of method and plan could be carried out or accomplished by irrational beings? In the writings of Jeremiah, indeed, the moon is called the queen of heaven. [2052] Yet if the stars are living and rational beings, there will undoubtedly appear among them both an advance and a falling back. For the language of Job, "the stars are not clean in His sight," seems to me to convey some such idea. 4. And now we have to ascertain whether those beings which in the course of the discussion we have discovered to possess life and reason, were endowed with a soul along with their bodies at the time mentioned in Scripture, when "God made two great lights, the greater light to rule the day, and the lesser light to rule the night, and the stars also," [2053] or whether their spirit was implanted in them, not at the creation of their bodies, but from without, after they had been already made. I, for my part, suspect that the spirit was implanted in them from without; but it will be worth while to prove this from Scripture: for it will seem an easy matter to make the assertion on conjectural grounds, while it is more difficult to establish it by the testimony of Scripture. Now it may be established conjecturally as follows. If the soul of a man, which is certainly inferior while it remains the soul of a man, was not formed along with his body, but is proved to have been implanted strictly from without, much more must this be the case with those living beings which are called heavenly. For, as regards man, how could the soul of him, viz., Jacob, who supplanted his brother in the womb, appear to be formed along with his body? Or how could his soul, or its images, be formed along with his body, who, while lying in his mother's womb, was filled with the Holy Ghost? I refer to John leaping in his mother's womb, and exulting because the voice of the salutation of Mary had come to the ears of his mother Elisabeth. How could his soul and its images be formed along with his body, who, before he was created in the womb, is said to be known to God, and was sanctified by Him before his birth? Some, perhaps, may think that God fills individuals with His Holy Spirit, and bestows upon them sanctification, not on grounds of justice and according to their deserts; but undeservedly. And how shall we escape that declaration: "Is there unrighteousness with God? God forbid!" [2054] or this: "Is there respect of persons with God?" [2055] For such is the defence of those who maintain that souls come into existence with bodies. So far, then, as we can form an opinion from a comparison with the condition of man, I think it follows that we must hold the same to hold good with heavenly beings, which reason itself and scriptural authority show us to be the case with men. 5. But let us see whether we can find in holy Scripture any indications properly applicable to these heavenly existences. The following is the statement of the Apostle Paul: "The creature was made subject to vanity, not willingly, but by reason of Him who subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." [2056] To what vanity, pray, was the creature made subject, or what creature is referred to, or how is it said "not willingly," or "in hope of what?" And in what way is the creature itself to be delivered from the bondage of corruption? Elsewhere, also, the same apostle says: "For the expectation of the creature waiteth for the manifestation of the sons of God." [2057] And again in another passage, "And not only we, but the creation itself groaneth together, and is in pain until now." [2058] And hence we have to inquire what are the groanings, and what are the pains. Let us see then, in the first place, what is the vanity to which the creature is subject. I apprehend that it is nothing else than the body; for although the body of the stars is ethereal, it is nevertheless material. Whence also Solomon appears to characterize the whole of corporeal nature as a kind of burden which enfeebles the vigour of the soul in the following language: "Vanity of vanities, saith the Preacher; all is vanity. I have looked, and seen all the works that are done under the sun; and, behold, all is vanity." [2059] To this vanity, then, is the creature subject, that creature especially which, being assuredly the greatest in this world, holds also a distinguished principality of labour, i.e., the sun, and moon, and stars, are said to be subject to vanity, because they are clothed with bodies, and set apart to the office of giving light to the human race. "And this creature," he remarks, "was subjected to vanity not willingly." For it did not undertake a voluntary service to vanity, but because it was the will of Him who made it subject, and because of the promise of the Subjector to those who were reduced to this unwilling obedience, that when the ministry of their great work was performed, they were to be freed from this bondage of corruption and vanity when the time of the glorious redemption of God's children should have arrived. And the whole of creation, receiving this hope, and looking for the fulfilment of this promise now, in the meantime, as having an affection for those whom it serves, groans along with them, and patiently suffers with them, hoping for the fulfilment of the promises. See also whether the following words of Paul can apply to those who, although not willingly, yet in accordance with the will of Him who subjected them, and in hope of the promises, were made subject to vanity, when he says, "For I could wish to be dissolved," or "to return and be with Christ, which is far better." [2060] For I think that the sun might say in like manner, "I would desire to be dissolved," or "to return and be with Christ, which is far better." Paul indeed adds, "Nevertheless, to abide in the flesh is more needful for you;" while the sun may say, "To abide in this bright and heavenly body is more necessary, on account of the manifestation of the sons of God." The same views are to be believed and expressed regarding the moon and stars. Let us see now what is the freedom of the creature, or the termination of its bondage. When Christ shall have delivered up the kingdom to God even the Father, then also those living things, when they shall have first been made the kingdom of Christ, shall be delivered, along with the whole of that kingdom, to the rule of the Father, that when God shall be all in all, they also, since they are a part of all things, may have God in themselves, as He is in all things. __________________________________________________________________ [2047] John i. 1-3. [2048] Col. i. 16-18. [2049] Job xxv. 5. [2050] [See note, supra, p. 262. S.] [2051] Isa. xlv. 12. [2052] Jer. vii. 18. [2053] Gen. i. 16. [2054] Rom. ix. 14. [2055] Rom. ii. 11. [2056] Cf. Rom. viii. 20, 21. [2057] Rom. viii. 19. [2058] Rom. viii. 22, cf. 23. [2059] Eccles. i. 1, 14. [2060] Phil. i. 23. __________________________________________________________________ Chapter VIII.--On the Angels. 1. A similar method must be followed in treating of the angels; nor are we to suppose that it is the result of accident that a particular office is assigned to a particular angel: as to Raphael, e.g., the work of curing and healing; to Gabriel, the conduct of wars; to Michael, the duty of attending to the prayers and supplications of mortals. For we are not to imagine that they obtained these offices otherwise than by their own merits, and by the zeal and excellent qualities which they severally displayed before this world was formed; so that afterwards in the order of archangels, this or that office was assigned to each one, while others deserved to be enrolled in the order of angels, and to act under this or that archangel, or that leader or head of an order. All of which things were disposed, as I have said, not indiscriminately and fortuitously, but by a most appropriate and just decision of God, who arranged them according to deserts, in accordance with His own approval and judgment: so that to one angel the Church of the Ephesians was to be entrusted; to another, that of the Smyrnæans; one angel was to be Peter's, another Paul's; and so on through every one of the little ones that are in the Church, for such and such angels as even daily behold the face of God must be assigned to each one of them; [2061] and there must also be some angel that encampeth round about them that fear God. [2062] All of which things, assuredly, it is to be believed, are not performed by accident or chance, or because they (the angels) were so created, lest on that view the Creator should be accused of partiality; but it is to be believed that they were conferred by God, the just and impartial Ruler of all things, agreeably to the merits and good qualities and mental vigour of each individual spirit. 2. And now let us say something regarding those who maintain the existence of a diversity of spiritual natures, that we may avoid falling into the silly and impious fables of such as pretend that there is a diversity of spiritual natures both among heavenly existences and human souls, and for that reason allege that they were called into being by different creators; for while it seems, and is really, absurd that to one and the same Creator should be ascribed the creation of different natures of rational beings, they are nevertheless ignorant of the cause of that diversity. For they say that it seems inconsistent for one and the same Creator, without any existing ground of merit, to confer upon some beings the power of dominion, and to subject others again to authority; to bestow a principality upon some, and to render others subordinate to rulers. Which opinions indeed, in my judgment, are completely rejected by following out the reasoning explained above, and by which it was shown that the cause of the diversity and variety among these beings is due to their conduct, which has been marked either with greater earnestness or indifference, according to the goodness or badness of their nature, and not to any partiality on the part of the Disposer. But that this may more easily be shown to be the case with heavenly beings, let us borrow an illustration from what either has been done or is done among men, in order that from visible things we may, by way of consequence, behold also things invisible. Paul and Peter are undoubtedly proved to have been men of a spiritual nature. When, therefore, Paul is found to have acted contrary to religion, in having persecuted the Church of God, and Peter to have committed so grave a sin as, when questioned by the maid-servant, to have asserted with an oath that he did not know who Christ was, how is it possible that these--who, according to those persons of whom we speak, were spiritual beings--should fall into sins of such a nature, especially as they are frequently in the habit of saying that a good tree cannot bring forth evil fruits? And if a good tree cannot produce evil fruit, and as, according to them, Peter and Paul were sprung from the root of a good tree, how should they be deemed to have brought forth fruits so wicked? And if they should return the answer which is generally invented, that it was not Paul who persecuted, but some other person, I know not whom, who was in Paul; and that it was not Peter who uttered the denial, but some other individual in him; how should Paul say, if he had not sinned, that "I am not worthy to be called an apostle, because I persecuted the Church of God?" [2063] Or why did Peter weep most bitterly, if it were another than he who sinned? From which all their silly assertions will be proved to be baseless. 3. According to our view, there is no rational creature which is not capable both of good and evil. But it does not follow, that because we say there is no nature which may not admit evil, we therefore maintain that every nature has admitted evil, i.e., has become wicked. As we may say that the nature of every man admits of his being a sailor, but it does not follow from that, that every man will become so; or, again, it is possible for every one to learn grammar or medicine, but it is not therefore proved that every man is either a physician or a grammarian; so, if we say that there is no nature which may not admit evil, it is not necessarily indicated that it has done so. For, in our view, not even the devil himself was incapable of good; but although capable of admitting good, he did not therefore also desire it, or make any effort after virtue. For, as we are taught by those quotations which we adduced from the prophets, there was once a time when he was good, when he walked in the paradise of God between the cherubim. As he, then, possessed the power either of receiving good or evil, but fell away from a virtuous course, and turned to evil with all the powers of his mind, so also other creatures, as having a capacity for either condition, in the exercise of the freedom of their will, flee from evil, and cleave to good. There is no nature, then, which may not admit of good or evil, except the nature of God--the fountain of all good things--and of Christ; for it is wisdom, and wisdom assuredly cannot admit folly; and it is righteousness, and righteousness will never certainly admit of unrighteousness; and it is the Word, or Reason, which certainly cannot be made irrational; nay, it is also the light, and it is certain that the darkness does not receive the light. In like manner, also, the nature of the Holy Spirit, being holy, does not admit of pollution; for it is holy by nature, or essential being. If there is any other nature which is holy, it possesses this property of being made holy by the reception or inspiration of the Holy Spirit, not having it by nature, but as an accidental quality, for which reason it may be lost, in consequence of being accidental. So also a man may possess an accidental righteousness, from which it is possible for him to fall away. Even the wisdom which a man has is still accidental, although it be within our own power to become wise, if we devote ourselves to wisdom with the zeal and effort of our life; and if we always pursue the study of it, we may always be participators of wisdom: and that result will follow either in a greater or less degree, according to the desert of our life or the amount of our zeal. For the goodness of God, as is worthy of Him, incites and attracts all to that blissful end, where all pain, and sadness, and sorrow fall away and disappear. 4. I am of opinion, then, so far as appears to me, that the preceding discussion has sufficiently proved that it is neither from want of discrimination, nor from any accidental cause, either that the "principalities" hold their dominion, or the other orders of spirits have obtained their respective offices; but that they have received the steps of their rank on account of their merits, although it is not our privilege to know or inquire what those acts of theirs were, by which they earned a place in any particular order. It is sufficient only to know this much, in order to demonstrate the impartiality and righteousness of God, that, conformably with the declaration of the Apostle Paul, "there is no acceptance of persons with Him," [2064] who rather disposes everything according to the deserts and moral progress of each individual. So, then, the angelic office does not exist except as a consequence of their desert; nor do "powers" exercise power except in virtue of their moral progress; nor do those which are called "seats," i.e., the powers of judging and ruling, administer their powers unless by merit; nor do "dominions" rule undeservedly, for that great and distinguished order of rational creatures among celestial existences is arranged in a glorious variety of offices. And the same view is to be entertained of those opposing influences which have given themselves up to such places and offices, that they derive the property by which they are made "principalities," or "powers," or rulers of the darkness of the world, or spirits of wickedness, or malignant spirits, or unclean demons, not from their essential nature, nor from their being so created, but have obtained these degrees in evil in proportion to their conduct, and the progress which they made in wickedness. And that is a second order of rational creatures, who have devoted themselves to wickedness in so headlong a course, that they are unwilling rather than unable to recall themselves; the thirst for evil being already a passion, and imparting to them pleasure. But the third order of rational creatures is that of those who are judged fit by God to replenish the human race, i.e., the souls of men, assumed in consequence of their moral progress into the order of angels; of whom we see some assumed into the number: those, viz., who have been made the sons of God, or the children of the resurrection, or who have abandoned the darkness, and have loved the light, and have been made children of the light; or those who, proving victorious in every struggle, and being made men of peace, have been the sons of peace, and the sons of God; or those who, mortifying their members on the earth, and, rising above not only their corporeal nature, but even the uncertain and fragile movements of the soul itself, have united themselves to the Lord, being made altogether spiritual, that they may be for ever one spirit with Him, discerning along with Him each individual thing, until they arrive at a condition of perfect spirituality, and discern all things by their perfect illumination in all holiness through the word and wisdom of God, and are themselves altogether undistinguishable by any one. We think that those views are by no means to be admitted, which some are wont unnecessarily to advance and maintain, viz., that souls descend to such a pitch of abasement that they forget their rational nature and dignity, and sink into the condition of irrational animals, either large or small; and in support of these assertions they generally quote some pretended statements of Scripture, such as, that a beast, to which a woman has unnaturally prostituted herself, shall be deemed equally guilty with the woman, and shall be ordered to be stoned; or that a bull which strikes with its horn, [2065] shall be put to death in the same way; or even the speaking of Balaam's ass, when God opened its mouth, and the dumb beast of burden, answering with human voice, reproved the madness of the prophet. All of which assertions we not only do not receive, but, as being contrary to our belief, we refute and reject. After the refutation and rejection of such perverse opinions, we shall show, at the proper time and place, how those passages which they quote from the sacred Scriptures ought to be understood. __________________________________________________________________ [2061] Matt. xviii. 10. [2062] Ps. xxxiv. 7. Tum demun per singulos minimorum, qui sunt in ecclesiâ, qui vel qui adscribi singulis debeant angeli, qui etiam quotidie videant faciem Dei; sed et quis debeat esse angelus, qui circumdet in circuitu timentium Deum. [2063] 1 Cor. xv. 9. [2064] Cf. Rom. ii. 11. [2065] [See Exod. xxi. 28, 29. S.] __________________________________________________________________ Fragment from the First Book of the de Principiis. Translated by Jerome in His Epistle to Avitus. "It is an evidence of great negligence and sloth, that each one should fall down to such (a pitch of degradation), and be so emptied, as that, in coming to evil, he may be fastened to the gross body of irrational beasts of burden." __________________________________________________________________ Another Fragment from the Same. Translated in the Same Epistle to Avitus. "At the end and consummation of the world, when souls and rational creatures shall have been sent forth as from bolts and barriers, [2066] some of them walk slowly on account of their slothful habits, others fly with rapid flight on account of their diligence. And since all are possessed of free-will, and may of their own accord admit either of good or evil, the former will be in a worse condition than they are at present, while the latter will advance to a better state of things; because different conduct and varying wills will admit of a different condition in either direction, i.e., angels may become men or demons, and again from the latter they may rise to be men or angels." __________________________________________________________________ [2066] De quibusdam repagulis atque carceribus. There is an allusion here to the race-course and the mode of starting the chariots. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book II. Chapter I.--On the World. 1. Although all the discussions in the preceding book have had reference to the world and its arrangements, it now seems to follow that we should specially re-discuss a few points respecting the world itself, i.e., its beginning and end, or those dispensations of Divine Providence which have taken place between the beginning and the end, or those events which are supposed to have occurred before the creation of the world, or are to take place after the end. In this investigation, the first point which clearly appears is, that the world in all its diversified and varying conditions is composed not only of rational and diviner natures, and of a diversity of bodies, but of dumb animals, wild and tame beasts, of birds, and of all things which live in the waters; [2067] then, secondly, of places, i.e., of the heaven or heavens, and of the earth or water, as well as of the air, which is intermediate, and which they term æther, and of everything which proceeds from the earth or is born in it. Seeing, then, [2068] there is so great a variety in the world, and so great a diversity among rational beings themselves, on account of which every other variety and diversity also is supposed to have come into existence, what other cause than this ought to be assigned for the existence of the world, especially if we have regard to that end by means of which it was shown in the preceding book that all things are to be restored to their original condition? And if this should seem to be logically stated, what other cause, as we have already said, are we to imagine for so great a diversity in the world, save the diversity and variety in the movements and declensions of those who fell from that primeval unity and harmony in which they were at first created by God, and who, being driven from that state of goodness, and drawn in various directions by the harassing influence of different motives and desires, have changed, according to their different tendencies, the single and undivided goodness of their nature into minds of various sorts? [2069] 2. But God, by the ineffable skill of His wisdom, transforming and restoring all things, in whatever manner they are made, to some useful aim, and to the common advantage of all, recalls those very creatures which differed so much from each other in mental conformation to one agreement of labour and purpose; so that, although they are under the influence of different motives, they nevertheless complete the fulness and perfection of one world, and the very variety of minds tends to one end of perfection. For it is one power which grasps and holds together all the diversity of the world, and leads the different movements towards one work, lest so immense an undertaking as that of the world should be dissolved by the dissensions of souls. And for this reason we think that God, the Father of all things, in order to ensure the salvation of all His creatures through the ineffable plan of His word and wisdom, so arranged each of these, that every spirit, whether soul or rational existence, however called, should not be compelled by force, against the liberty of his own will, to any other course than that to which the motives of his own mind led him (lest by so doing the power of exercising free-will should seem to be taken away, which certainly would produce a change in the nature of the being itself); and that the varying purposes of these would be suitably and usefully adapted to the harmony of one world, by some of them requiring help, and others being able to give it, and others again being the cause of struggle and contest to those who are making progress, amongst whom their diligence would be deemed more worthy of approval, and the place of rank obtained after victory be held with greater certainty, which should be established by the difficulties of the contest. [2070] 3. Although the whole world is arranged into offices of different kinds, its condition, nevertheless, is not to be supposed as one of internal discrepancies and discordances; but as our one body is provided with many members, and is held together by one soul, so I am of opinion that the whole world also ought to be regarded as some huge and immense animal, which is kept together by the power and reason of God as by one soul. This also, I think, is indicated in sacred Scripture by the declaration of the prophet, "Do not I fill heaven and earth? saith the Lord;" [2071] and again, "The heaven is My throne, and the earth is My footstool;" [2072] and by the Saviour's words, when He says that we are to swear "neither by heaven, for it is God's throne; nor by the earth, for it is His footstool." [2073] To the same effect also are the words of Paul, in his address to the Athenians, when he says, "In Him we live, and move, and have our being." [2074] For how do we live, and move, and have our being in God, except by His comprehending and holding together the whole world by His power? And how is heaven the throne of God, and the earth His footstool, as the Saviour Himself declares, save by His power filling all things both in heaven and earth, according to the Lord's own words? And that God, the Father of all things, fills and holds together the world with the fulness of His power, according to those passages which we have quoted, no one, I think, will have any difficulty in admitting. And now, since the course of the preceding discussion has shown that the different movements of rational beings, and their varying opinions, have brought about the diversity that is in the world, we must see whether it may not be appropriate that this world should have a termination like its beginning. For there is no doubt that its end must be sought amid much diversity and variety; which variety, being found to exist in the termination of the world, will again furnish ground and occasion for the diversities of the other world which is to succeed the present. 4. If now, in the course of our discussion, it has been ascertained that these things are so, it seems to follow that we next consider the nature of corporeal being, seeing the diversity in the world cannot exist without bodies. It is evident from the nature of things themselves, that bodily nature admits of diversity and variety of change, so that it is capable of undergoing all possible transformations, as, e.g., the conversion of wood into fire, of fire into smoke, of smoke into air, of oil into fire. Does not food itself, whether of man or of animals, exhibit the same ground of change? For whatever we take as food, is converted into the substance of our body. But how water is changed into earth or into air, and air again into fire, or fire into air, or air into water, although not difficult to explain, yet on the present occasion it is enough merely to mention them, as our object is to discuss the nature of bodily matter. By matter, therefore, we understand that which is placed under bodies, viz., that by which, through the bestowing and implanting of qualities, bodies exist; and we mention four qualities--heat, cold, dryness, humidity. These four qualities being implanted in the hule, or matter (for matter is found to exist in its own nature without those qualities before mentioned), produce the different kinds of bodies. Although this matter is, as we have said above, according to its own proper nature without qualities, it is never found to exist without a quality. And I cannot understand how so many distinguished men have been of opinion that this matter, which is so great, and possesses such properties as to enable it to be sufficient for all the bodies in the world which God willed to exist, and to be the attendant and slave of the Creator for whatever forms and species He wished in all things, receiving into itself whatever qualities He desired to bestow upon it, was uncreated, i.e., not formed by God Himself, who is the Creator of all things, but that its nature and power were the result of chance. And I am astonished that they should find fault with those who deny either God's creative power or His providential administration of the world, and accuse them of impiety for thinking that so great a work as the world could exist without an architect or overseer; while they themselves incur a similar charge of impiety in saying that matter is uncreated, and co-eternal with the uncreated God. According to this view, then, if we suppose for the sake of argument that matter did not exist, as these maintain, saying that God could not create anything when nothing existed, without doubt He would have been idle, not having matter on which to operate, which matter they say was furnished Him not by His own arrangement, but by accident; and they think that this, which was discovered by chance, was able to suffice Him for an undertaking of so vast an extent, and for the manifestation of the power of His might, and by admitting the plan of all His wisdom, might be distinguished and formed into a world. Now this appears to me to be very absurd, and to be the opinion of those men who are altogether ignorant of the power and intelligence of uncreated nature. But that we may see the nature of things a little more clearly, let it be granted that for a little time matter did not exist, and that God, when nothing formerly existed, caused those things to come into existence which He desired, why are we to suppose that God would create matter either better or greater, or of another kind, than that which He did produce from His own power and wisdom, in order that that might exist which formerly did not? Would He create a worse and inferior matter, or one the same as that which they call uncreated? Now I think it will very easily appear to any one, that neither a better nor inferior matter could have assumed the forms and species of the world, if it had not been such as that which actually did assume them. And does it not then seem impious to call that uncreated, which, if believed to be formed by God, would doubtless be found to be such as that which they call uncreated? 5. But that we may believe on the authority of holy Scripture that such is the case, hear how in the book of Maccabees, where the mother of seven martyrs exhorts her son to endure torture, this truth is confirmed; for she says, "I ask of thee, my son, to look at the heaven and the earth, and at all things which are in them, and beholding these, to know that God made all these things when they did not exist." [2075] In the book of the Shepherd also, in the first commandment, he speaks as follows: "First of all believe that there is one God who created and arranged all things, and made all things to come into existence, and out of a state of nothingness." [2076] Perhaps also the expression in the Psalms has reference to this: "He spake, and they were made; He commanded, and they were created." [2077] For the words, "He spake, and they were made," appear to show that the substance of those things which exist is meant; while the others, "He commanded, and they were created," seem spoken of the qualities by which the substance itself has been moulded. __________________________________________________________________ [2067] The words "in aquis" are omitted in Redepenning's edition. [2068] The original of this sentence is found at the close of the Emperor Justinian's Epistle to Menas, patriarch of Constantinople, and, literally translated, is as follows: "The world being so very varied, and containing so many different rational beings, what else ought we to say was the cause of its existence than the diversity of the falling away of those who decline from unity (tes henados) in different ways?"--Ruæus. Lommatzsch adds a clause not contained in the note of the Benedictine editor: "And sometimes the soul selects the life that is in water" (enudron). [2069] Lit. "into various qualities of mind." [2070] "Et diversi motus propositi earum (rationabilium subsistentiarum) ad unius mundi consonantiam competenter atque utiliter aptarentur, dum aliæ juvari indigent, aliæ juvare possunt, aliæ vero proficientibus certamina atque agones movent, in quibus eorum probabilior haberetur industria, et certior post victoriam reparati gradus statio teneretur, quæ per difficultates laborantium constitisset." [2071] Jer. xxiii. 24. [2072] Isa. lxvi. 1. [2073] Matt. v. 34. [2074] Acts xvii. 28. [2075] 2 Mac. vii. 28. [2076] Hermæ Past., book ii. [See vol. ii. p. 20, of this series. S] [2077] Ps. cxlviii. 5. __________________________________________________________________ Chapter II.--On the Perpetuity of Bodily Nature. 1. On this topic some are wont to inquire whether, as the Father generates an uncreated Son, and brings forth a Holy Spirit, not as if He had no previous existence, but because the Father is the origin and source of the Son or Holy Spirit, and no anteriority or posteriority can be understood as existing in them; so also a similar kind of union or relationship can be understood as subsisting between rational natures and bodily matter. And that this point may be more fully and thoroughly examined, the commencement of the discussion is generally directed to the inquiry whether this very bodily nature, which bears the lives and contains the movements of spiritual and rational minds, will be equally eternal with them, or will altogether perish and be destroyed. And that the question may be determined with greater precision, we have, in the first place, to inquire if it is possible for rational natures to remain altogether incorporeal after they have reached the summit of holiness and happiness (which seems to me a most difficult and almost impossible attainment), or whether they must always of necessity be united to bodies. If, then, any one could show a reason why it was possible for them to dispense wholly with bodies, it will appear to follow, that as a bodily nature, created out of nothing after intervals of time, was produced when it did not exist, so also it must cease to be when the purposes which it served had no longer an existence. 2. If, however, it is impossible for this point to be at all maintained, viz., that any other nature than the Father, Son, and Holy Spirit can live without a body, the necessity of logical reasoning compels us to understand that rational natures were indeed created at the beginning, but that material substance was separated from them only in thought and understanding, and appears to have been formed for them, or after them, and that they never have lived nor do live without it; for an incorporeal life will rightly be considered a prerogative of the Trinity alone. As we have remarked above, therefore, that material substance of this world, possessing a nature admitting of all possible transformations, is, when dragged down to beings of a lower order, moulded into the crasser and more solid condition of a body, so as to distinguish those visible and varying forms of the world; but when it becomes the servant of more perfect and more blessed beings, it shines in the splendour of celestial bodies, and adorns either the angels of God or the sons of the resurrection with the clothing of a spiritual body, out of all which will be filled up the diverse and varying state of the one world. But if any one should desire to discuss these matters more fully, it will be necessary, with all reverence and fear of God, to examine the sacred Scriptures with greater attention and diligence, to ascertain whether the secret and hidden sense within them may perhaps reveal anything regarding these matters; and something may be discovered in their abstruse and mysterious language, through the demonstration of the Holy Spirit to those who are worthy, after many testimonies have been collected on this very point. __________________________________________________________________ Chapter III.--On the Beginning of the World, and Its Causes. 1. The next subject of inquiry is, whether there was any other world before the one which now exists; and if so, whether it was such as the present, or somewhat different, or inferior; or whether there was no world at all, but something like that which we understand will be after the end of all things, when the kingdom shall be delivered up to God, even the Father; which nevertheless may have been the end of another world,--of that, namely, after which this world took its beginning; and whether the various lapses of intellectual natures provoked God to produce this diverse and varying condition of the world. This point also, I think, must be investigated in a similar way, viz., whether after this world there will be any (system of) preservation and amendment, severe indeed, and attended with much pain to those who were unwilling to obey the word of God, but a process through which, by means of instruction and rational training, those may arrive at a fuller understanding of the truth who have devoted themselves in the present life to these pursuits, and who, after having had their minds purified, have advanced onwards so as to become capable of attaining divine wisdom; and after this the end of all things will immediately follow, and there will be again, for the correction and improvement of those who stand in need of it, another world, either resembling that which now exists, or better than it, or greatly inferior; and how long that world, whatever it be that is to come after this, shall continue; and if there will be a time when no world shall anywhere exist, or if there has been a time when there was no world at all; or if there have been, or will be several; or if it shall ever come to pass that there will be one resembling another, like it in every respect, and indistinguishable from it. 2. That it may appear more clearly, then, whether bodily matter can exist during intervals of time, and whether, as it did not exist before it was made, so it may again be resolved into non-existence, let us see, first of all, whether it is possible for any one to live without a body. For if one person can live without a body, all things also may dispense with them; seeing our former treatise has shown that all things tend towards one end. Now, if all things may exist without bodies, there will undoubtedly be no bodily substance, seeing there will be no use for it. But how shall we understand the words of the apostle in those passages, in which, discussing the resurrection of the dead, he says, "This corruptible must put on incorruption, and this mortal must put on immortality. When this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory! Where, O death, is thy victory? O death, thy sting has been swallowed up: the sting of death is sin, and the strength of sin is the law." [2078] Some such meaning, then, as this, seems to be suggested by the apostle. For can the expression which he employs, "this corruptible," and "this mortal," with the gesture, as it were, of one who touches or points out, apply to anything else than to bodily matter? This matter of the body, then, which is now corruptible shall put on incorruption when a perfect soul, and one furnished with the marks [2079] of incorruption, shall have begun to inhabit it. And do not be surprised if we speak of a perfect soul as the clothing of the body (which, on account of the Word of God and His wisdom, is now named incorruption), when Jesus Christ Himself, who is the Lord and Creator of the soul, is said to be the clothing of the saints, according to the language of the apostle, "Put ye on the Lord Jesus Christ." [2080] As Christ, then, is the clothing of the soul, so for a kind of reason sufficiently intelligible is the soul said to be the clothing of the body, seeing it is an ornament to it, covering and concealing its mortal nature. The expression, then, "This corruptible must put on incorruption," is as if the apostle had said, "This corruptible nature of the body must receive the clothing of incorruption--a soul possessing in itself incorruptibility," because it has been clothed with Christ, who is the Wisdom and Word of God. But when this body, which at some future period we shall possess in a more glorious state, shall have become a partaker of life, it will then, in addition to being immortal, become also incorruptible. For whatever is mortal is necessarily also corruptible; but whatever is corruptible cannot also be said to be mortal. We say of a stone or a piece of wood that it is corruptible, but we do not say that it follows that it is also mortal. But as the body partakes of life, then because life may be, and is, separated from it, we consequently name it mortal, and according to another sense also we speak of it as corruptible. The holy apostle therefore, with remarkable insight, referring to the general first cause of bodily matter, of which (matter), whatever be the qualities with which it is endowed (now indeed carnal, but by and by more refined and pure, which are termed spiritual), the soul makes constant use, says, "This corruptible must put on incorruption." And in the second place, looking to the special cause of the body, he says, "This mortal must put on immortality." Now, what else will incorruption and immortality be, save the wisdom, and the word, and the righteousness of God, which mould, and clothe, and adorn the soul? And hence it happens that it is said, "The corruptible will put on incorruption, and the mortal immortality." For although we may now make great proficiency, yet as we only know in part, and prophesy in part, and see through a glass, darkly, those very things which we seem to understand, this corruptible does not yet put on incorruption, nor is this mortal yet clothed with immorality; and as this training of ours in the body is protracted doubtless to a longer period, up to the time, viz., when those very bodies of ours with which we are enveloped may, on account of the word of God, and His wisdom and perfect righteousness, earn incorruptibility and immortality, therefore is it said, "This corruptible must put on incorruption, and this mortal must put on immortality." 3. But, nevertheless, those who think that rational creatures can at any time lead an existence out of the body, may here raise such questions as the following. If it is true that this corruptible shall put on incorruption, and this mortal put on immortality, and that death is swallowed up at the end; this shows that nothing else than a material nature is to be destroyed, on which death could operate, while the mental acumen of those who are in the body seems to be blunted by the nature of corporeal matter. If, however, they are out of the body, then they will altogether escape the annoyance arising from a disturbance of that kind. But as they will not be able immediately to escape all bodily clothing, they are just to be considered as inhabiting more refined and purer bodies, which possess the property of being no longer overcome by death, or of being wounded by its sting; so that at last, by the gradual disappearance of the material nature, death is both swallowed up, and even at the end exterminated, and all its sting completely blunted by the divine grace which the soul has been rendered capable of receiving, and has thus deserved to obtain incorruptibility and immortality. And then it will be deservedly said by all, "O death, where is thy victory? O death, where is thy sting? The sting of death is sin." If these conclusions, then, seem to hold good, it follows that we must believe our condition at some future time to be incorporeal; and if this is admitted, and all are said to be subjected to Christ, this (incorporeity) also must necessarily be bestowed on all to whom the subjection to Christ extends; since all who are subject to Christ will be in the end subject to God the Father, to whom Christ is said to deliver up the kingdom; and thus it appears that then also the need of bodies will cease. [2081] And if it ceases, bodily matter returns to nothing, as formerly also it did not exist. Now let us see what can be said in answer to those who make these assertions. For it will appear to be a necessary consequence that, if bodily nature be annihilated, it must be again restored and created; since it seems a possible thing that rational natures, from whom the faculty of free-will is never taken away, may be again subjected to movements of some kind, through the special act of the Lord Himself, lest perhaps, if they were always to occupy a condition that was unchangeable, they should be ignorant that it is by the grace of God and not by their own merit that they have been placed in that final state of happiness; and these movements will undoubtedly again be attended by variety and diversity of bodies, by which the world is always adorned; nor will it ever be composed (of anything) save of variety and diversity,--an effect which cannot be produced without a bodily matter. 4. And now I do not understand by what proofs they can maintain their position, who assert that worlds sometimes come into existence which are not dissimilar to each other, but in all respects equal. For if there is said to be a world similar in all respects (to the present), then it will come to pass that Adam and Eve will do the same things which they did before: there will be a second time the same deluge, and the same Moses will again lead a nation numbering nearly six hundred thousand out of Egypt; Judas will also a second time betray the Lord; Paul will a second time keep the garments of those who stoned Stephen; and everything which has been done in this life will be said to be repeated,--a state of things which I think cannot be established by any reasoning, if souls are actuated by freedom of will, and maintain either their advance or retrogression according to the power of their will. For souls are not driven on in a cycle which returns after many ages to the same round, so as either to do or desire this or that; but at whatever point the freedom of their own will aims, thither do they direct the course of their actions. For what these persons say is much the same as if one were to assert that if a medimnus of grain were to be poured out on the ground, the fall of the grain would be on the second occasion identically the same as on the first, so that every individual grain would lie for the second time close beside that grain where it had been thrown before, and so the medimnus would be scattered in the same order, and with the same marks as formerly; which certainly is an impossible result with the countless grains of a medimnus, even if they were to be poured out without ceasing for many ages. So therefore it seems to me impossible for a world to be restored for the second time, with the same order and with the same amount of births, and deaths, and actions; but that a diversity of worlds may exist with changes of no unimportant kind, so that the state of another world may be for some unmistakeable reasons better (than this), and for others worse, and for others again intermediate. But what may be the number or measure of this I confess myself ignorant, although, if any one can tell it, I would gladly learn. 5. But this world, which is itself called an age, is said to be the conclusion of many ages. Now the holy apostle teaches that in that age which preceded this, Christ did not suffer, nor even in the age which preceded that again; and I know not that I am able to enumerate the number of anterior ages in which He did not suffer. I will show, however, from what statements of Paul I have arrived at this understanding. He says, "But now once in the consummation of ages, He was manifested to take away sin by the sacrifice of Himself." [2082] For He says that He was once made a victim, and in the consummation of ages was manifested to take away sin. Now that after this age, which is said to be formed for the consummation of other ages, there will be other ages again to follow, we have clearly learned from Paul himself, who says, "That in the ages to come He might show the exceeding riches of His grace in His kindness towards us." [2083] He has not said, "in the age to come," nor "in the two ages to come," whence I infer that by his language many ages are indicated. Now if there is something greater than ages, so that among created beings certain ages may be understood, but among other beings which exceed and surpass visible creatures, (ages still greater) (which perhaps will be the case at the restitution of all things, when the whole universe will come to a perfect termination), perhaps that period in which the consummation of all things will take place is to be understood as something more than an age. But here the authority of holy Scripture moves me, which says, "For an age and more." [2084] Now this word "more" undoubtedly means something greater than an age; and see if that expression of the Saviour, "I will that where I am, these also may be with Me; and as I and Thou are one, these also may be one in Us," [2085] may not seem to convey something more than an age and ages, perhaps even more than ages of ages,--that period, viz., when all things are now no longer in an age, but when God is in all. 6. Having discussed these points regarding the nature of the world to the best of our ability, it does not seem out of place to inquire what is the meaning of the term world, which in holy Scripture is shown frequently to have different significations. For what we call in Latin mundus, is termed in Greek kosmos, and kosmos signifies not only a world, but also an ornament. Finally, in Isaiah, where the language of reproof is directed to the chief daughters of Sion, and where he says, "Instead of an ornament of a golden head, thou wilt have baldness on account of thy works," [2086] he employs the same term to denote ornament as to denote the world, viz., kosmos. For the plan of the world is said to be contained in the clothing of the high priest, as we find in the Wisdom of Solomon, where he says, "For in the long garment was the whole world." [2087] That earth of ours, with its inhabitants, is also termed the world, as when Scripture says, "The whole world lieth in wickedness." [2088] Clement indeed, a disciple of the apostles, makes mention of those whom the Greeks called 'Antichthones , and other parts of the earth, to which no one of our people can approach, nor can any one of those who are there cross over to us, which he also termed worlds, saying, "The ocean is impassable to men; and those are worlds which are on the other side of it, which are governed by these same arrangements of the ruling God." [2089] That universe which is bounded by heaven and earth is also called a world, as Paul declares: "For the fashion of this world will pass away." [2090] Our Lord and Saviour also points out a certain other world besides this visible one, which it would indeed be difficult to describe and make known. He says, "I am not of this world." [2091] For, as if He were of a certain other world, He says, "I am not of this world." Now, of this world we have said beforehand, that the explanation was difficult; and for this reason, that there might not be afforded to any an occasion of entertaining the supposition that we maintain the existence of certain images which the Greeks call "ideas:" for it is certainly alien to our (writers) to speak of an incorporeal world existing in the imagination alone, or in the fleeting world of thoughts; and how they can assert either that the Saviour comes from thence, or that the saints will go thither, I do not see. There is no doubt, however, that something more illustrious and excellent than this present world is pointed out by the Saviour, at which He incites and encourages believers to aim. But whether that world to which He desires to allude be far separated and divided from this either by situation, or nature, or glory; or whether it be superior in glory and quality, but confined within the limits of this world (which seems to me more probable), is nevertheless uncertain, and in my opinion an unsuitable subject for human thought. But from what Clement seems to indicate when he says, "The ocean is impassable to men, and those worlds which are behind it," speaking in the plural number of the worlds which are behind it, which he intimates are administered and governed by the same providence of the Most High God, he appears to throw out to us some germs of that view by which the whole universe of existing things, celestial and super-celestial, earthly and infernal, is generally called one perfect world, within which, or by which, other worlds, if any there are, must be supposed to be contained. For which reason he wished the globe of the sun or moon, and of the other bodies called planets, to be each termed worlds. Nay, even that pre-eminent globe itself which they call the non-wandering (aplane), they nevertheless desire to have properly called world. Finally, they summon the book of Baruch the prophet to bear witness to this assertion, because in it the seven worlds or heavens are more clearly pointed out. Nevertheless, above that sphere which they call non-wandering (aplane), they will have another sphere to exist, which they say, exactly as our heaven contains all things which are under it, comprehends by its immense size and indescribable extent the spaces of all the spheres together within its more magnificent circumference; so that all things are within it, as this earth of ours is under heaven. And this also is believed to be called in the holy Scriptures the good land, and the land of the living, having its own heaven, which is higher, and in which the names of the saints are said to be written, or to have been written, by the Saviour; by which heaven that earth is confined and shut in, which the Saviour in the Gospel promises to the meek and merciful. For they would have this earth of ours, which formerly was named "Dry," to have derived its appellation from the name of that earth, as this heaven also was named firmament from the title of that heaven. But we have treated at greater length of such opinions in the place where we had to inquire into the meaning of the declaration, that in the beginning "God made the heavens and the earth." For another heaven and another earth are shown to exist besides that "firmament" which is said to have been made after the second day, or that "dry land" which was afterwards called "earth." Certainly, what some say of this world, that it is corruptible because it was made, and yet is not corrupted, because the will of God, who made it and holds it together lest corruption should rule over it, is stronger and more powerful than corruption, may more correctly be supposed of that world which we have called above a "non-wandering" sphere, since by the will of God it is not at all subject to corruption, for the reason that it has not admitted any causes of corruption, seeing it is the world of the saints and of the thoroughly purified, and not of the wicked, like that world of ours. We must see, moreover, lest perhaps it is with reference to this that the apostle says, "While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are unseen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." [2092] And when he says elsewhere, "Because I shall see the heavens, the works of Thy fingers," [2093] and when God said, regarding all things visible, by the mouth of His prophet, "My hand has formed all these things," [2094] He declares that that eternal house in the heavens which He promises to His saints was not made with hands, pointing out, doubtless, the difference of creation in things which are seen and in those which are not seen. For the same thing is not to be understood by the expressions, "those things which are not seen," and "those things which are invisible." For those things which are invisible are not only not seen, but do not even possess the property of visibility, being what the Greeks call asomata, i.e., incorporeal; whereas those of which Paul says, "They are not seen," possess indeed the property of being seen, but, as he explains, are not yet beheld by those to whom they are promised. 7. Having sketched, then, so far as we could understand, these three opinions regarding the end of all things, and the supreme blessedness, let each one of our readers determine for himself, with care and diligence, whether any one of them can be approved and adopted. [2095] For it has been said that we must suppose either that an incorporeal existence is possible, after all things have become subject to Christ, and through Christ to God the Father, when God will be all and in all; or that when, notwithstanding all things have been made subject to Christ, and through Christ to God (with whom they formed also one spirit, in respect of spirits being rational natures), then the bodily substance itself also being united to most pure and excellent spirits, and being changed into an ethereal condition in proportion to the quality or merits of those who assume it (according to the apostle's words, "We also shall be changed"), will shine forth in splendour; or at least that when the fashion of those things which are seen passes away, and all corruption has been shaken off and cleansed away, and when the whole of the space occupied by this world, in which the spheres of the planets are said to be, has been left behind and beneath, [2096] then is reached the fixed abode of the pious and the good situated above that sphere, which is called non-wandering (aplanes), as in a good land, in a land of the living, which will be inherited by the meek and gentle; to which land belongs that heaven (which, with its more magnificent extent, surrounds and contains that land itself) which is called truly and chiefly heaven, in which heaven and earth, the end and perfection of all things, may be safely and most confidently placed,--where, viz., these, after their apprehension and their chastisement for the offences which they have undergone by way of purgation, may, after having fulfilled and discharged every obligation, deserve a habitation in that land; while those who have been obedient to the word of God, and have henceforth by their obedience shown themselves capable of wisdom, are said to deserve the kingdom of that heaven or heavens; and thus the prediction is more worthily fulfilled, "Blessed are the meek, for they shall inherit the earth;" [2097] and, "Blessed are the poor in spirit, for they shall inherit the kingdom of heaven;" [2098] and the declaration in the Psalm, "He shall exalt thee, and thou shalt inherit the land." [2099] For it is called a descent to this earth, but an exaltation to that which is on high. In this way, therefore, does a sort of road seem to be opened up by the departure of the saints from that earth to those heavens; so that they do not so much appear to abide in that land, as to inhabit it with an intention, viz., to pass on to the inheritance of the kingdom of heaven, when they have reached that degree of perfection also. __________________________________________________________________ [2078] 1 Cor. xv. 53-56; cf. Hos. xiii. 14 and Isa. xxv. 8. [2079] Dogmatibus. Schnitzer says that "dogmatibus" here yields no sense. He conjectures deigmasi, and renders "proofs," "marks." [2080] Rom. xiii. 14. [2081] This passage is found in Jerome's Epistle to Avitus; and, literally translated, his rendering is as follows: "If these (views) are not contrary to the faith, we shall perhaps at some future time live without bodies. But if he who is perfectly subject to Christ is understood to be without a body, and all are to be subjected to Christ, we also shall be without bodies when we have been completely subjected to Him. If all have been subjected to God, all will lay aside their bodies, and the whole nature of bodily things will be dissolved into nothing; but if, in the second place, necessity shall demand, it will again come into existence on account of the fall of rational creatures. For God has abandoned souls to struggle and wrestling, that they may understand that they have obtained a full and perfect victory, not by their own bravery, but by the grace of God. And therefore I think that for a variety of causes are different worlds created, and the errors of those refuted who contend that worlds resemble each other." A fragment of the Greek original of the above is found in the Epistle of Justinian to the patriarch of Constantinople. "If the things subject to Christ shall at the end be subjected also to God, all will lay aside their bodies; and then, I think, there will be a dissolution (analusis) of the nature of bodies into non-existence (eis to me on), to come a second time into existence, if rational (beings) should again gradually come down (hupokatabe)." [2082] Heb. ix. 26. [2083] Eph. ii. 7. [2084] In sæculum et adhuc. [2085] Cf. John xvii. 24, 21, 22. [2086] Cf. Isa. iii. 24. Origen here quotes the Septuagint, which differs both from the Hebrew and the Vulgate: kai anti tou kosmou tes kephales tou chrusiou phalakroma hexeis dia ta erga sou. [2087] Wisd. xviii. 24. Poderis, lit. "reaching to the feet." [2088] 1 John v. 19. [2089] Clemens Rom., Ep. i., ad Cor., c. 20. [See vol. i. p. 10, of this series. S.] [2090] 1 Cor. vii. 31. [2091] John xvii. 16. [2092] 2 Cor. iv. 18-v. 1. [2093] Ps. viii. 3. [2094] Isa. lxvi. 2. [2095] This passage is found in Jerome's Epistle to Avitus, and, literally translated, is as follows: "A threefold suspicion, therefore, is suggested to us regarding the end, of which the reader may examine which is the true and better one. For we shall either live without a body, when, being subject to Christ, we shall be subject to God, and God shall be all in all; or, as things subject to Christ will be subject along with Christ Himself to God, and enclosed in one covenant, so all substance will be reduced to the best quality and dissolved into an ether, which is of a purer and simpler nature; or at least that sphere which we have called above aplane, and whatever is contained within its circumference (circulo), will be dissolved into nothing, but that one by which the anti-zone (antizone) itself is held together and surrounded will be called a good land; and, moreover, another sphere which surrounds this very earth itself with its revolution, and is called heaven, will be preserved for a habitation of the saints." [2096] Omnique hoc mundi statu, in quo planetarum dicuntur sphæræ, supergresso atque superato. [2097] Matt. v. 5. [2098] Matt. v. 3. [2099] Ps. xxxvii. 34. __________________________________________________________________ Chapter IV.--The God of the Law and the Prophets, and the Father of Our Lord Jesus Christ, is the Same God. 1. Having now briefly arranged these points in order as we best could, it follows that, agreeably to our intention from the first, we refute those who think that the Father of our Lord Jesus Christ is a different God from Him who gave the answers of the law to Moses, or commissioned the prophets, who is the God of our fathers, Abraham, Isaac, and Jacob. For in this article of faith, first of all, we must be firmly grounded. We have to consider, then, the expression of frequent recurrence in the Gospels, and subjoined to all the acts of our Lord and Saviour, "that it might be fulfilled which was spoken by this or that prophet," it being manifest that the prophets are the prophets of that God who made the world. From this therefore we draw the conclusion, that He who sent the prophets, Himself predicted what was to be foretold of Christ. And there is no doubt that the Father Himself, and not another different from Him, uttered these predictions. The practice, moreover, of the Saviour or His apostles, frequently quoting illustrations from the Old Testament, shows that they attribute authority to the ancients. The injunction also of the Saviour, when exhorting His disciples to the exercise of kindness, "Be ye perfect, even as your Father who is in heaven is perfect; for He commands His sun to rise upon the evil and the good, and sendeth rain on the just and on the unjust," [2100] most evidently suggests even to a person of feeble understanding, that He is proposing to the imitation of His disciples no other God than the maker of heaven and the bestower of the rain. Again, what else does the expression, which ought to be used by those who pray, "Our Father who art in heaven," [2101] appear to indicate, save that God is to be sought in the better parts of the world, i.e., of His creation? Further, do not those admirable principles which He lays down respecting oaths, saying that we ought not to "swear either by heaven, because it is the throne of God; nor by the earth, because it is His footstool," [2102] harmonize most clearly with the words of the prophet, "Heaven is My throne, and the earth is My footstool?" [2103] And also when casting out of the temple those who sold sheep, and oxen, and doves, and pouring out the tables of the money-changers, and saying, "Take these things, hence, and do not make My Father's house a house of merchandise," [2104] He undoubtedly called Him His Father, to whose name Solomon had raised a magnificent temple. The words, moreover, "Have you not read what was spoken by God to Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob; He is not a God of the dead, but of the living," [2105] most clearly teach us, that He called the God of the patriarchs (because they were holy, and were alive) the God of the living, the same, viz., who had said in the prophets, "I am God, and besides Me there is no God." [2106] For if the Saviour, knowing that He who is written in the law is the God of Abraham, and that it is the same who says, "I am God, and besides Me there is no God, acknowledges that very one to be His Father who is ignorant of the existence of any other God above Himself, as the heretics suppose, He absurdly declares Him to be His Father who does not know of a greater God. But if it is not from ignorance, but from deceit, that He says there is no other God than Himself, then it is a much greater absurdity to confess that His Father is guilty of falsehood. From all which this conclusion is arrived at, that He knows of no other Father than God, the Founder and Creator of all things. 2. It would be tedious to collect out of all the passages in the Gospels the proofs by which the God of the law and of the Gospels is shown to be one and the same. Let us touch briefly upon the Acts of the Apostles, [2107] where Stephen and the other apostles address their prayers to that God who made heaven and earth, and who spoke by the mouth of His holy prophets, calling Him the "God of Abraham, of Isaac, and of Jacob;" the God who "brought forth His people out of the land of Egypt." Which expressions undoubtedly clearly direct our understandings to faith in the Creator, and implant an affection for Him in those who have learned piously and faithfully thus to think of Him; according to the words of the Saviour Himself, who, when He was asked which was the greatest commandment in the law, replied, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. And the second is like unto it, Thou shalt love thy neighbour as thyself." And to these He added: "On these two commandments hang all the law and the prophets." [2108] How is it, then, that He commends to him whom He was instructing, and was leading to enter on the office of a disciple, this commandment above all others, by which undoubtedly love was to be kindled in him towards the God of that law, inasmuch as such had been declared by the law in these very words? But let it be granted, notwithstanding all these most evident proofs, that it is of some other unknown God that the Saviour says, "Thou shalt love the Lord thy God with all thy heart," etc., etc. How, in that case, if the law and the prophets are, as they say, from the Creator, i.e., from another God than He whom He calls good, shall that appear to be logically said which He subjoins, viz., that "on these two commandments hang the law and the prophets?" For how shall that which is strange and foreign to God depend upon Him? And when Paul says, "I thank my God, whom I serve in my spirit from my forefathers with pure conscience," [2109] he clearly shows that he came not to some new God, but to Christ. For what other forefathers of Paul can be intended, except those of whom he says, "Are they Hebrews? so am I: are they Israelites? so am I." [2110] Nay, will not the very preface of his Epistle to the Romans clearly show the same thing to those who know how to understand the letters of Paul, viz., what God he preaches? For his words are: "Paul, the servant of Jesus Christ, called to be an apostle, set apart to the Gospel of God, which He had promised afore by His prophets in the holy Scriptures concerning His Son, who was made of the seed of David according to the flesh, and who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead of Christ Jesus our Lord," [2111] etc. Moreover, also the following, "Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? or saith he it altogether for our sakes? For our sakes, no doubt, this is written, that he that plougheth should plough in hope, and he that thresheth in hope of partaking of the fruits." [2112] By which he manifestly shows that God, who gave the law on our account, i.e., on account of the apostles, says, "Thou shalt not muzzle the mouth of the ox that treadeth out the corn;" whose care was not for oxen, but for the apostles, who were preaching the Gospel of Christ. In other passages also, Paul, embracing the promises of the law, says, "Honour thy father and thy mother, which is the first commandment with promise; that it may be well with thee, and that thy days may be long upon the land, the good land, which the Lord thy God will give thee." [2113] By which he undoubtedly makes known that the law, and the God of the law, and His promises, are pleasing to him. 3. But as those who uphold this heresy are sometimes accustomed to mislead the hearts of the simple by certain deceptive sophisms, I do not consider it improper to bring forward the assertions which they are in the habit of making, and to refute their deceit and falsehood. The following, then, are their declarations. It is written, that "no man hath seen God at any time." [2114] But that God whom Moses preaches was both seen by Moses himself, and by his fathers before him; whereas He who is announced by the Saviour has never been seen at all by any one. Let us therefore ask them and ourselves whether they maintain that He whom they acknowledge to be God, and allege to be a different God from the Creator, is visible or invisible. And if they shall say that He is visible, besides being proved to go against the declaration of Scripture, which says of the Saviour, "He is the image of the invisible God, the first-born of every creature," [2115] they will fall also into the absurdity of asserting that God is corporeal. For nothing can be seen except by help of form, and size, and colour, which are special properties of bodies. And if God is declared to be a body, then He will also be found to be material, since every body is composed of matter. But if He be composed of matter, and matter is undoubtedly corruptible, then, according to them, God is liable to corruption! We shall put to them a second question. Is matter made, or is it uncreated, i.e., not made? And if they shall answer that it is not made, i.e., uncreated, we shall ask them if one portion of matter is God, and the other part the world? But if they shall say of matter that it is made, it will undoubtedly follow that they confess Him whom they declare to be God to have been made!--a result which certainly neither their reason nor ours can admit. But they will say, God is invisible. And what will you do? If you say that He is invisible by nature, then neither ought He to be visible to the Saviour. Whereas, on the contrary, God, the Father of Christ, is said to be seen, because "he who sees the Son," he says, "sees also the Father." [2116] This certainly would press us very hard, were the expression not understood by us more correctly of understanding, and not of seeing. For he who has understood the Son will understand the Father also. In this way, then, Moses too must be supposed to have seen God, not beholding Him with the bodily eye, but understanding Him with the vision of the heart and the perception of the mind, and that only in some degree. For it is manifest that He, viz., who gave answers to Moses, said, "You shall not see My face, but My hinder parts." [2117] These words are, of course, to be understood in that mystical sense which is befitting divine words, those old wives' fables being rejected and despised which are invented by ignorant persons respecting the anterior and posterior parts of God. Let no one indeed suppose that we have indulged any feeling of impiety in saying that even to the Saviour the Father is not visible. Let him consider the distinction which we employ in dealing with heretics. For we have explained that it is one thing to see and to be seen, and another to know and to be known, or to understand and to be understood. [2118] To see, then, and to be seen, is a property of bodies, which certainly will not be appropriately applied either to the Father, or to the Son, or to the Holy Spirit, in their mutual relations with one another. For the nature of the Trinity surpasses the measure of vision, granting to those who are in the body, i.e., to all other creatures, the property of vision in reference to one another. But to a nature that is incorporeal and for the most part intellectual, no other attribute is appropriate save that of knowing or being known, as the Saviour Himself declares when He says, "No man knoweth the Son, save the Father; nor does any one know the Father, save the Son, and he to whom the Son will reveal Him." [2119] It is clear, then, that He has not said, "No one has seen the Father, save the Son;" but, "No one knoweth the Father, save the Son." 4. And now, if, on account of those expressions which occur in the Old Testament, as when God is said to be angry or to repent, or when any other human affection or passion is described, (our opponents) think that they are furnished with grounds for refuting us, who maintain that God is altogether impassible, and is to be regarded as wholly free from all affections of that kind, we have to show them that similar statements are found even in the parables of the Gospel; as when it is said, that he who planted a vineyard, and let it out to husbandmen, who slew the servants that were sent to them, and at last put to death even the son, is said in anger to have taken away the vineyard from them, and to have delivered over the wicked husbandmen to destruction, and to have handed over the vineyard to others, who would yield him the fruit in its season. And so also with regard to those citizens who, when the head of the household had set out to receive for himself a kingdom, sent messengers after him, saying, "We will not have this man to reign over us;" [2120] for the head of the household having obtained the kingdom, returned, and in anger commanded them to be put to death before him, and burned their city with fire. But when we read either in the Old Testament or in the New of the anger of God, we do not take such expressions literally, but seek in them a spiritual meaning, that we may think of God as He deserves to be thought of. And on these points, when expounding the verse in the second Psalm, "Then shall He speak to them in His anger, and trouble them in His fury," [2121] we showed, to the best of our poor ability, how such an expression ought to be understood. __________________________________________________________________ [2100] Matt. v. 48, 45. [2101] Matt. vi. 9. [2102] Matt. v. 34, 35. [2103] Isa. lxvi. 1. [2104] John ii. 16. [2105] Matt. xxii. 31, 32; cf. Ex. iii. 6. [2106] Isa. xlv. 6. [2107] Acts vii. [2108] Matt. xxii. 37, 39, 40. [2109] 2 Tim. i. 3. [2110] 2 Cor. xi. 22. [2111] Rom. i. 1-4. [2112] 1 Cor. ix. 9, 10; cf. Deut. xxv. 4. [2113] Eph. vi. 2, 3; cf. Ex. xx. 12. [2114] John i. 18. [2115] Col. i. 15. [2116] John xiv. 9. [2117] Ex. xxxiii. 20, cf. 23. [2118] Aliud sit videre et videri, et aliud nôsse et nosci, vel cognoscere atque cognosci. [2119] Matt. xi. 27. [2120] Luke xix. 14. [2121] Ps. ii. 5. __________________________________________________________________ Chapter V.--On Justice and Goodness. 1. Now, since this consideration has weight with some, that the leaders of that heresy (of which we have been speaking) think they have established a kind of division, according to which they have declared that justice is one thing and goodness another, and have applied this division even to divine things, maintaining that the Father of our Lord Jesus Christ is indeed a good God, but not a just one, whereas the God of the law and the prophets is just, but not good; I think it necessary to return, with as much brevity as possible, an answer to these statements. These persons, then, consider goodness to be some such affection as would have benefits conferred on all, although the recipient of them be unworthy and undeserving of any kindness; but here, in my opinion, they have not rightly applied their definition, inasmuch as they think that no benefit is conferred on him who is visited with any suffering or calamity. Justice, on the other hand, they view as that quality which rewards every one according to his deserts. But here, again, they do not rightly interpret the meaning of their own definition. For they think that it is just to send evils upon the wicked and benefits upon the good; i.e., so that, according to their view, the just God does not appear to wish well to the bad, but to be animated by a kind of hatred against them. And they gather together instances of this, wherever they find a history in the Scriptures of the Old Testament, relating, e.g., the punishment of the deluge, or the fate of those who are described as perishing in it, or the, destruction of Sodom and Gomorrah by a shower of fire and brimstone, or the falling of all the people in the wilderness on account of their sins, so that none of those who had left Egypt were found to have entered the promised land, with the exception of Joshua and Caleb. Whereas from the New Testament they gather together words of compassion and piety, through which the disciples are trained by the Saviour, and by which it seems to be declared that no one is good save God the Father only; and by this means they have ventured to style the Father of the Saviour Jesus Christ a good God, but to say that the God of the world is a different one, whom they are pleased to term just, but not also good. 2. Now I think they must, in the first place, be required to show, if they can, agreeably to their own definition, that the Creator is just in punishing according to their deserts, either those who perished at the time of the deluge, or the inhabitants of Sodom, or those who had quitted Egypt, seeing we sometimes behold committed crimes more wicked and detestable than those for which the above-mentioned persons were destroyed, while we do not yet see every sinner paying the penalty of his misdeeds. Will they say that He who at one time was just has been made good? Or will they rather be of opinion that He is even now just, but is patiently enduring human offences, while that then He was not even just, inasmuch as He exterminated innocent and sucking children along with cruel and ungodly giants? Now, such are their opinions, because they know not how to understand anything beyond the letter; otherwise they would show how it is literal justice for sins to be visited upon the heads of children to the third and fourth generation, and on children's children after them. By us, however, such things are not understood literally; but, as Ezekiel taught [2122] when relating the parable, we inquire what is the inner meaning contained in the parable itself. Moreover, they ought to explain this also, how He is just, and rewards every one according to his merits, who punishes earthly-minded persons and the devil, seeing they have done nothing worthy of punishment. [2123] For they could not do any good if, according to them, they were of a wicked and ruined nature. For as they style Him a judge, He appears to be a judge not so much of actions as of natures; and if a bad nature cannot do good, neither can a good nature do evil. Then, in the next place, if He whom they call good is good to all, He is undoubtedly good also to those who are destined to perish. And why does He not save them? If He does not desire to do so, He will be no longer good; if He does desire it, and cannot effect it, He will not be omnipotent. Why do they not rather hear the Father of our Lord Jesus Christ in the Gospels, preparing fire for the devil and his angels? And how shall that proceeding, as penal as it is sad, appear to be, according to their view, the work of the good God? Even the Saviour Himself, the Son of the good God, protests in the Gospels, and declares that "if signs and wonders had been done in Tyre and Sidon, they would have repented [2124] long ago, sitting in sackcloth and ashes." And when He had come near to those very cities, and had entered their territory, why, pray, does He avoid entering those cities, and exhibiting to them abundance of signs and wonders, if it were certain that they would have repented, after they had been performed, in sackcloth and ashes? But as He does not do this, He undoubtedly abandons to destruction those whom the language of the Gospel shows not to have been of a wicked or ruined nature, inasmuch as it declares they were capable of repentance. Again, in a certain parable of the Gospel, where the king enters in to see the guests reclining at the banquet, he beheld a certain individual not clothed with wedding raiment, and said to him, "Friend, how camest thou in hither, not having a wedding garment?" and then ordered his servants, "Bind him hand and foot, and cast him into outer darkness; there will be weeping and gnashing of teeth." [2125] Let them tell us who is that king who entered in to see the guests, and finding one amongst them with unclean garments, commanded him to be bound by his servants, and thrust out into outer darkness. Is he the same whom they call just? How then had he commanded good and bad alike to be invited, without directing their merits to be inquired into by his servants? By such procedure would be indicated, not the character of a just God who rewards according to men's deserts, as they assert, but of one who displays undiscriminating goodness towards all. Now, if this must necessarily be understood of the good God, i.e., either of Christ or of the Father of Christ, what other objection can they bring against the justice of God's judgment? Nay, what else is there so unjust charged by them against the God of the law as to order him who had been invited by His servants, whom He had sent to call good and bad alike, to be bound hand and foot, and to be thrown into outer darkness, because he had on unclean garments? 3. And now, what we have drawn from the authority of Scripture ought to be sufficient to refute the arguments of the heretics. It will not, however, appear improper if we discuss the matter with them shortly, on the grounds of reason itself. We ask them, then, if they know what is regarded among men as the ground of virtue and wickedness, and if it appears to follow that we can speak of virtues in God, or, as they think, in these two Gods. Let them give an answer also to the question, whether they consider goodness to be a virtue; and as they will undoubtedly admit it to be so, what will they say of injustice? They will never certainly, in my opinion, be so foolish as to deny that justice is a virtue. Accordingly, if virtue is a blessing, and justice is a virtue, then without doubt justice is goodness. But if they say that justice is not a blessing, it must either be an evil or an indifferent thing. Now I think it folly to return any answer to those who say that justice is an evil, for I shall have the appearance of replying either to senseless words, or to men out of their minds. How can that appear an evil which is able to reward the good with blessings, as they themselves also admit? But if they say that it is a thing of indifference, it follows that since justice is so, sobriety also, and prudence, and all the other virtues, are things of indifference. And what answer shall we make to Paul, when he says, "If there be any virtue, and, if there be any praise, think on these things, which ye have learned, and received, and heard, and seen in me?" [2126] Let them learn, therefore, by searching the holy Scriptures, what are the individual virtues, and not deceive themselves by saying that that God who rewards every one according to his merits, does, through hatred of evil, recompense the wicked with evil, and not because those who have sinned need to be treated with severer remedies, and because He applies to them those measures which, with the prospect of improvement, seem nevertheless, for the present, to produce a feeling of pain. They do not read what is written respecting the hope of those who were destroyed in the deluge; of which hope Peter himself thus speaks in his first Epistle: "That Christ, indeed, was put to death in the flesh, but quickened by the Spirit, by which He went and preached to the spirits who were kept in prison, who once were unbelievers, when they awaited the long-suffering of God in the days of Noah, when the ark was preparing, in which a few, i.e., eight souls, were saved by water. Whereunto also baptism by a like figure now saves you." [2127] And with regard to Sodom and Gomorrah, let them tell us whether they believe the prophetic words to be those of the Creator God--of Him, viz., who is related to have rained upon them a shower of fire and brimstone. What does Ezekiel the prophet say of them? "Sodom," he says, "shall be restored to her former condition." [2128] But why, in afflicting those who are deserving of punishment, does He not afflict them for their good?--who also says to Chaldea, "Thou hast coals of fire, sit upon them; they will be a help to thee." [2129] And of those also who fell in the desert, let them hear what is related in the seventy-eighth Psalm, which bears the superscription of Asaph; for he says, "When He slew them, then they sought Him." [2130] He does not say that some sought Him after others had been slain, but he says that the destruction of those who were killed was of such a nature that, when put to death, they sought God. By all which it is established, that the God of the law and the Gospels is one and the same, a just and good God, and that He confers benefits justly, and punishes with kindness; since neither goodness without justice, nor justice without goodness, can display the (real) dignity of the divine nature. We shall add the following remarks, to which we are driven by their subtleties. If justice is a different thing from goodness, then, since evil is the opposite of good, and injustice of justice, injustice will doubtless be something else than an evil; and as, in your opinion, the just man is not good, so neither will the unjust man be wicked; and again, as the good man is not just, so the wicked man also will not be unjust. But who does not see the absurdity, that to a good God one should be opposed that is evil; while to a just God, whom they allege to be inferior to the good, no one should be opposed! For there is none who can be called unjust, as there is a Satan who is called wicked. What, then, are we to do? Let us give up the position which we defend, for they will not be able to maintain that a bad man is not also unjust, and an unjust man wicked. And if these qualities be indissolubly inherent in these opposites, viz., injustice in wickedness, or wickedness in injustice, then unquestionably the good man will be inseparable from the just man, and the just from the good; so that, as we speak of one and the same wickedness in malice and injustice, we may also hold the virtue of goodness and justice to be one and the same. 4. They again recall us, however, to the words of Scripture, by bringing forward that celebrated question of theirs, affirming that it is written, "A bad tree cannot produce good fruits; for a tree is known by its fruit." [2131] What, then, is their position? What sort of tree the law is, is shown by its fruits, i.e., by the language of its precepts. For if the law be found to be good, then undoubtedly He who gave it is believed to be a good God. But if it be just rather than good, then God also will be considered a just legislator. The Apostle Paul makes use of no circumlocution, when he says, "The law is good; and the commandment is holy, and just, and good." [2132] From which it is clear that Paul had not learned the language of those who separate justice from goodness, but had been instructed by that God, and illuminated by His Spirit, who is at the same time both holy, and good, and just; and speaking by whose Spirit he declared that the commandment of the law was holy, and just, and good. And that he might show more clearly that goodness was in the commandment to a greater degree than justice and holiness, repeating his words, he used, instead of these three epithets, that of goodness alone, saying, "Was then that which is good made death unto me? God forbid." [2133] As he knew that goodness was the genus of the virtues, and that justice and holiness were species belonging to the genus, and having in the former verses named genus and species together, he fell back, when repeating his words, on the genus alone. But in those which follow he says, "Sin wrought death in me by that which is good," [2134] where he sums up generically what he had beforehand explained specifically. And in this way also is to be understood the declaration, "A good man, out of the good treasure of his heart, bringeth forth good things; and an evil man, out of the evil treasure, bringeth forth evil things." [2135] For here also he assumed that there was a genus in good or evil, pointing out unquestionably that in a good man there were both justice, and temperance, and prudence, and piety, and everything that can be either called or understood to be good. In like manner also he said that a man was wicked who should without any doubt be unjust, and impure, and unholy, and everything which singly makes a bad man. For as no one considers a man to be wicked without these marks of wickedness (nor indeed can he be so), so also it is certain that without these virtues no one will be deemed to be good. There still remains to them, however, that saying of the Lord in the Gospel, which they think is given them in a special manner as a shield, viz., "There is none good but one, God the Father." [2136] This word they declare is peculiar to the Father of Christ, who, however, is different from the God who is Creator of all things, to which Creator he gave no appellation of goodness. Let us see now if, in the Old Testament, the God of the prophets and the Creator and Legislator of the word is not called good. What are the expressions which occur in the Psalms? "How good is God to Israel, to the upright in heart!" [2137] and, "Let Israel now say that He is good, that His mercy endureth for ever;" [2138] the language in the Lamentations of Jeremiah, "The Lord is good to them that wait for Him, to the soul that seeketh Him." [2139] As therefore God is frequently called good in the Old Testament, so also the Father of our Lord Jesus Christ is styled just in the Gospels. Finally, in the Gospel according to John, our Lord Himself, when praying to the Father, says, "O just Father, the world hath not known Thee." [2140] And lest perhaps they should say that it was owing to His having assumed human flesh that He called the Creator of the world "Father," and styled Him "Just," they are excluded from such a refuge by the words that immediately follow, "The world hath not known Thee." But, according to them, the world is ignorant of the good God alone. For the world unquestionably recognises its Creator, the Lord Himself saying that the world loveth what is its own. Clearly, then, He whom they consider to be the good God, is called just in the Gospels. Any one may at leisure gather together a greater number of proofs, consisting of those passages, where in the New Testament the Father of our Lord Jesus Christ is called just, and in the Old also, where the Creator of heaven and earth is called good; so that the heretics, being convicted by numerous testimonies, may perhaps some time be put to the blush. __________________________________________________________________ [2122] Ezek. xviii. 3. [2123] [Cum nihil dignum poena commiserint. S.] [2124] Poenitentiam egissent. [2125] Matt. xxii. 12, 13. [2126] Phil. iv. 8, 9. [2127] 1 Pet. iii. 18-21. [2128] Ezek. xvi. 55, cf. 53. [2129] Isa. xlvii. 14, 15. The Septuagint here differs from the Hebrew: echeis anthrakas puros, kathisai ep' autous, houtoi esontai soi boetheia. [2130] Ps. lxxviii. 34. [2131] Matt. vii. 18, cf. xii. 33. [2132] Rom. vii. 12. [2133] Rom. vii. 13. [2134] Rom. vii. 13. [2135] Matt. xii. 35. [2136] Matt. xix. 17. [2137] Ps. lxxiii. 1. [2138] Ps. cxviii. 2. [2139] Lam. iii. 25. [2140] John xvii. 25: Juste Pater. __________________________________________________________________ Chapter VI.--On the Incarnation of Christ. 1. It is now time, after this cursory notice of these points, to resume our investigation of the incarnation of our Lord and Saviour, viz., how or why He became man. Having therefore, to the best of our feeble ability, considered His divine nature from the contemplation of His own works rather than from our own feelings, and having nevertheless beheld (with the eye) His visible creation while the invisible creation is seen by faith, because human frailty can neither see all things with the bodily eye nor comprehend them by reason, seeing we men are weaker and frailer than any other rational beings (for those which are in heaven, or are supposed to exist above the heaven, are superior), it remains that we seek a being intermediate between all created things and God, i.e., a Mediator, whom the Apostle Paul styles the "first-born of every creature." [2141] Seeing, moreover, those declarations regarding His majesty which are contained in holy Scripture, that He is called the "image of the invisible God, and the first-born of every creature," and that "in Him were all things created, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all things were created by Him, and in Him: and He is before all things, and by Him all things consist," [2142] who is the head of all things, alone having as head God the Father; for it is written, "The head of Christ is God;" [2143] seeing clearly also that it is written, "No one knoweth the Father, save the Son, nor doth any one know the Son, save the Father" [2144] (for who can know what wisdom is, save He who called it into being? or, who can understand clearly what truth is, save the Father of truth? who can investigate with certainty the universal nature of His Word, and of God Himself, which nature proceeds from God, except God alone, with whom the Word was), we ought to regard it as certain that this Word, or Reason (if it is to be so termed), this Wisdom, this Truth, is known to no other than the Father only; and of Him it is written, that "I do not think that the world itself could contain the books which might be written," [2145] regarding, viz., the glory and majesty of the Son of God. For it is impossible to commit to writing (all) those particulars which belong to the glory of the Saviour. After the consideration of questions of such importance concerning the being of the Son of God, we are lost in the deepest amazement that such a nature, pre-eminent above all others, should have divested itself of its condition of majesty and become man, and tabernacled amongst men, as the grace that was poured upon His lips testifies, and as His heavenly Father bore Him witness, and as is confessed by the various signs and wonders and miracles [2146] that were performed by Him; who also, before that appearance of His which He manifested in the body, sent the prophets as His forerunners, and the messengers of His advent; and after His ascension into heaven, made His holy apostles, men ignorant and unlearned, taken from the ranks of tax-gatherers or fishermen, but who were filled with the power of His divinity, to itinerate throughout the world, that they might gather together out of every race and every nation a multitude of devout believers in Himself. 2. But of all the marvellous and mighty acts related of Him, this altogether surpasses human admiration, and is beyond the power of mortal frailness to understand or feel, how that mighty power of divine majesty, that very Word of the Father, and that very wisdom of God, in which were created all things, visible and invisible, can be believed to have existed within the limits of that man who appeared in Judea; nay, that the Wisdom of God can have entered the womb of a woman, and have been born an infant, and have uttered wailings like the cries of little children! And that afterwards it should be related that He was greatly troubled in death, saying, as He Himself declared, "My soul is sorrowful even unto death;" [2147] and that at the last He was brought to that death which is accounted the most shameful among men, although He rose again on the third day. Since, then, we see in Him some things so human that they appear to differ in no respect from the common frailty of mortals, and some things so divine that they can appropriately belong to nothing else than to the primal and ineffable nature of Deity, the narrowness of human understanding can find no outlet; but, overcome with the amazement of a mighty admiration, knows not whither to withdraw, or what to take hold of, or whither to turn. If it think of a God, it sees a mortal; if it think of a man, it beholds Him returning from the grave, after overthrowing the empire of death, laden with its spoils. And therefore the spectacle is to be contemplated with all fear and reverence, that the truth of both natures may be clearly shown to exist in one and the same Being; so that nothing unworthy or unbecoming may be perceived in that divine and ineffable substance, nor yet those things which were done be supposed to be the illusions of imaginary appearances. To utter these things in human ears, and to explain them in words, far surpasses the powers either of our rank, or of our intellect and language. I think that it surpasses the power even of the holy apostles; nay, the explanation of that mystery may perhaps be beyond the grasp of the entire creation of celestial powers. Regarding Him, then, we shall state, in the fewest possible words, the contents of our creed rather than the assertions which human reason is wont to advance; and this from no spirit of rashness, but as called for by the nature of our arrangement, laying before you rather (what may be termed) our suspicions than any clear affirmations. 3. The Only-begotten of God, therefore, through whom, as the previous course of the discussion has shown, all things were made, visible and invisible, according to the view of Scripture, both made all things, and loves what He made. For since He is Himself the invisible image of the invisible God, He conveyed invisibly a share in Himself to all His rational creatures, so that each one obtained a part of Him exactly proportioned to the amount of affection with which he regarded Him. But since, agreeably to the faculty of free-will, variety and diversity characterized the individual souls, so that one was attached with a warmer love to the Author of its being, and another with a feebler and weaker regard, that soul (anima) regarding which Jesus said, "No one shall take my life (animam) from me," [2148] inhering, from the beginning of the creation, and afterwards, inseparably and indissolubly in Him, as being the Wisdom and Word of God, and the Truth and the true Light, and receiving Him wholly, and passing into His light and splendour, was made with Him in a pre-eminent degree [2149] one spirit, according to the promise of the apostle to those who ought to imitate it, that "he who is joined in the Lord is one spirit." [2150] This substance of a soul, then, being intermediate between God and the flesh--it being impossible for the nature of God to intermingle with a body without an intermediate instrument--the God-man is born, as we have said, that substance being the intermediary to whose nature it was not contrary to assume a body. But neither, on the other hand, was it opposed to the nature of that soul, as a rational existence, to receive God, into whom, as stated above, as into the Word, and the Wisdom, and the Truth, it had already wholly entered. And therefore deservedly is it also called, along with the flesh which it had assumed, the Son of God, and the Power of God, the Christ, and the Wisdom of God, either because it was wholly in the Son of God, or because it received the Son of God wholly into itself. And again, the Son of God, through whom all things were created, is named Jesus Christ and the Son of man. For the Son of God also is said to have died--in reference, viz., to that nature which could admit of death; and He is called the Son of man, who is announced as about to come in the glory of God the Father, with the holy angels. And for this reason, throughout the whole of Scripture, not only is the divine nature spoken of in human words, but the human nature is adorned by appellations of divine dignity. More truly indeed of this than of any other can the statement be affirmed, "They shall both be in one flesh, and are no longer two, but one flesh." [2151] For the Word of God is to be considered as being more in one flesh with the soul than a man with his wife. But to whom is it more becoming to be also one spirit with God, than to this soul which has so joined itself to God by love as that it may justly be said to be one spirit with Him? 4. That the perfection of his love and the sincerity of his deserved affection [2152] formed for it this inseparable union with God, so that the assumption of that soul was not accidental, or the result of a personal preference, but was conferred as the reward of its virtues, listen to the prophet addressing it thus: "Thou hast loved righteousness, and hated wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows." [2153] As a reward for its love, then, it is anointed with the oil of gladness; i.e., the soul of Christ along with the Word of God is made Christ. Because to be anointed with the oil of gladness means nothing else than to be filled with the Holy Spirit. And when it is said "above thy fellows," it is meant that the grace of the Spirit was not given to it as to the prophets, but that the essential fulness of the Word of God Himself was in it, according to the saying of the apostle, "In whom dwelt all the fulness of the Godhead bodily." [2154] Finally, on this account he has not only said, "Thou hast loved righteousness;" but he adds, "and Thou hast hated wickedness." For to have hated wickedness is what the Scripture says of Him, that "He did no sin, neither was any guile found in His mouth," [2155] and that "He was tempted in all things like as we are, without sin." [2156] Nay, the Lord Himself also said, "Which of you will convince Me of sin?" [2157] And again He says with reference to Himself, "Behold, the prince of this world cometh, and findeth nothing in Me." [2158] All which (passages) show that in Him there was no sense of sin; and that the prophet might show more clearly that no sense of sin had ever entered into Him, he says, "Before the boy could have knowledge to call upon father or mother, He turned away from wickedness." [2159] 5. Now, if our having shown above that Christ possessed a rational soul should cause a difficulty to any one, seeing we have frequently proved throughout all our discussions that the nature of souls is capable both of good and evil, the difficulty will be explained in the following way. That the nature, indeed, of His soul was the same as that of all others cannot be doubted, otherwise it could not be called a soul were it not truly one. But since the power of choosing good and evil is within the reach of all, this soul which belonged to Christ elected to love righteousness, so that in proportion to the immensity of its love it clung to it unchangeably and inseparably, so that firmness of purpose, and immensity of affection, and an inextinguishable warmth of love, destroyed all susceptibility (sensum) for alteration and change; and that which formerly depended upon the will was changed by the power of long custom into nature; and so we must believe that there existed in Christ a human and rational soul, without supposing that it had any feeling or possibility of sin. 6. To explain the matter more fully, it will not appear absurd to make use of an illustration, although on a subject of so much difficulty it is not easy to obtain suitable illustrations. However, if we may speak without offence, the metal iron is capable of cold and heat. If, then, a mass of iron be kept constantly in the fire, receiving the heat through all its pores and veins, and the fire being continuous and the iron never removed from it, it become wholly converted into the latter; could we at all say of this, which is by nature a mass of iron, that when placed in the fire, and incessantly burning, it was at any time capable of admitting cold? On the contrary, because it is more consistent with truth, do we not rather say, what we often see happening in furnaces, that it has become wholly fire, seeing nothing but fire is visible in it? And if any one were to attempt to touch or handle it, he would experience the action not of iron, but of fire. In this way, then, that soul which, like an iron in the fire, has been perpetually placed in the Word, and perpetually in the Wisdom, and perpetually in God, [2160] is God in all that it does, feels, and understands, and therefore can be called neither convertible nor mutable, inasmuch as, being incessantly heated, it possessed immutability from its union with the Word of God. To all the saints, finally, some warmth from the Word of God must be supposed to have passed; and in this soul the divine fire itself must be believed to have rested, from which some warmth may have passed to others. Lastly, the expression, "God, thy God, anointed thee with the oil of gladness above thy fellows," [2161] shows that that soul is anointed in one way with the oil of gladness, i.e., with the word of God and wisdom; and his fellows, i.e., the holy prophets and apostles, in another. For they are said to have "run in the odour of his ointments;" [2162] and that soul was the vessel which contained that very ointment of whose fragrance all the worthy prophets and apostles were made partakers. As, then, the substance of an ointment is one thing and its odour another, so also Christ is one thing and His fellows another. And as the vessel itself, which contains the substance of the ointment, can by no means admit any foul smell; whereas it is possible that those who enjoy its odour may, if they remove a little way from its fragrance, receive any foul odour which comes upon them: so, in the same way, was it impossible that Christ, being as it were the vessel itself, in which was the substance of the ointment, should receive an odour of an opposite kind, while they who are His "fellows" will be partakers and receivers of His odour, in proportion to their nearness to the vessel. 7. I think, indeed, that Jeremiah the prophet, also, understanding what was the nature of the wisdom of God in him, which was the same also which he had assumed for the salvation of the world, said, "The breath of our countenance is Christ the Lord, to whom we said, that under His shadow we shall live among the nations." [2163] And inasmuch as the shadow of our body is inseparable from the body, and unavoidably performs and repeats its movements and gestures, I think that he, wishing to point out the work of Christ's soul, and the movements inseparably belonging to it, and which accomplished everything according to His movements and will, called this the shadow of Christ the Lord, under which shadow we were to live among the nations. For in the mystery of this assumption the nations live, who, imitating it through faith, come to salvation. David also, when saying, "Be mindful of my reproach, O Lord, with which they reproached me in exchange for Thy Christ," [2164] seems to me to indicate the same. And what else does Paul mean when he says, "Your life is hid with Christ in God;" [2165] and again in another passage, "Do you seek a proof of Christ, who speaketh in me?" [2166] And now he says that Christ was hid in God. The meaning of which expression, unless it be shown to be something such as we have pointed out above as intended by the prophet in the words "shadow of Christ," exceeds, perhaps, the apprehension of the human mind. But we see also very many other statements in holy Scripture respecting the meaning of the word "shadow," as that well-known one in the Gospel according to Luke, where Gabriel says to Mary, "The Spirit of the Lord shall come upon thee, and the power of the Highest shall overshadow thee." [2167] And the apostle says with reference to the law, that they who have circumcision in the flesh, "serve for the similitude and shadow of heavenly things." [2168] And elsewhere, "Is not our life upon the earth a shadow?" [2169] If, then, not only the law which is upon the earth is a shadow, but also all our life which is upon the earth is the same, and we live among the nations under the shadow of Christ, we must see whether the truth of all these shadows may not come to be known in that revelation, when no longer through a glass, and darkly, but face to face, all the saints shall deserve to behold the glory of God, and the causes and truth of things. And the pledge of this truth being already received through the Holy Spirit, the apostle said, "Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more." [2170] The above, meanwhile, are the thoughts which have occurred to us, when treating of subjects of such difficulty as the incarnation and deity of Christ. If there be any one, indeed, who can discover something better, and who can establish his assertions by clearer proofs from holy Scriptures, let his opinion be received in preference to mine. __________________________________________________________________ [2141] Col. i. 15. [2142] Col. i. 16, 17. [2143] 1 Cor. xi. 3. [2144] Matt. xi. 27. [2145] John xxi. 25. [2146] Virtutibus, probably for dunamesin. [2147] Matt. xxvi. 38. [2148] John x. 18. "No other soul which descended into a human body has stamped on itself a pure and unstained resemblance of its former stamp, save that one of which the Savior says, No one will take my soul from me, but I lay it down of myself.'"--Jerome, Epistle to Avitus, p. 763. [2149] Principaliter. [2150] 1 Cor. vi. 17. [2151] Gen. ii. 24; cf. Mark x. 8. [2152] Meriti affectus. [2153] Ps. xlv. 7. [2154] Col. ii. 9. [2155] Isa. liii. 9. [2156] Heb. iv. 15. [2157] John viii. 46. [2158] John xiv. 30. [2159] This quotation is made up of two different parts of Isaiah: chap. viii. 4, "Before the child shall have knowledge to cry, My father and my mother;" and chap. vii. 16, "Before the child shall know to refuse the evil, and choose the good." [2160] Semper in verbo, semper in sapientia, semper in Deo. [2161] Ps. xlv. 7. [2162] Illi enim in odore unguentorum ejus circumire dicuntur; perhaps an allusion to Song of Sol. i. 3 or to Ps. xlv. 8. [2163] Lam. iv. 20. [2164] Ps. lxxxix. 50, 51. [2165] Col. iii. 3. [2166] 2 Cor. xiii. 3. [2167] Luke i. 35. [2168] Heb. viii. 5. [2169] Job viii. 9. [2170] 2 Cor. v. 16. __________________________________________________________________ Chapter VII.--On the Holy Spirit. 1. As, then, after those first discussions which, according to the requirements of the case, we held at the beginning regarding the Father, Son, and Holy Spirit, it seemed right that we should retrace our steps, and show that the same God was the creator and founder of the world, and the Father of our Lord Jesus Christ, i.e., that the God of the law and of the prophets and of the Gospel was one and the same; and that, in the next place, it ought to be shown, with respect to Christ, in what manner He who had formerly been demonstrated to be the Word and Wisdom of God became man; it remains that we now return with all possible brevity to the subject of the Holy Spirit. It is time, then, that we say a few words to the best of our ability regarding the Holy Spirit, whom our Lord and Saviour in the Gospel according to John has named the Paraclete. For as it is the same God Himself, and the same Christ, so also is it the same Holy Spirit who was in the prophets and apostles, i.e., either in those who believed in God before the advent of Christ, or in those who by means of Christ have sought refuge in God. We have heard, indeed, that certain heretics have dared to say that there are two Gods and two Christs, but we have never known of the doctrine of two Holy Spirits being preached by any one. [2171] For how could they maintain this out of Scripture, or what distinction could they lay down between Holy Spirit and Holy Spirit, if indeed any definition or description of Holy Spirit can be discovered? For although we should concede to Marcion or to Valentinus that it is possible to draw distinctions in the question of Deity, and to describe the nature of the good God as one, and that of the just God as another, what will he devise, or what will he discover, to enable him to introduce a distinction in the Holy Spirit? I consider, then, that they are able to discover nothing which may indicate a distinction of any kind whatever. 2. Now we are of opinion that every rational creature, without any distinction, receives a share of Him in the same way as of the Wisdom and of the Word of God. I observe, however, that the chief advent of the Holy Spirit is declared to men, after the ascension of Christ to heaven, rather than before His coming into the world. For, before that, it was upon the prophets alone, and upon a few individuals--if there happened to be any among the people deserving of it--that the gift of the Holy Spirit was conferred; but after the advent of the Saviour, it is written that the prediction of the prophet Joel was fulfilled, "In the last days it shall come to pass, and I will pour out my Spirit upon all flesh, and they shall prophesy," [2172] which is similar to the well-known statement, "All nations shall serve Him." [2173] By the grace, then, of the Holy Spirit, along with numerous other results, this most glorious consequence is clearly demonstrated, that with regard to those things which were written in the prophets or in the law of Moses, it was only a few persons at that time, viz., the prophets themselves, and scarcely another individual out of the whole nation, who were able to look beyond the mere corporeal meaning and discover something greater, i.e., something spiritual, in the law or in the prophets; but now there are countless multitudes of believers who, although unable to unfold methodically and clearly the results of their spiritual understanding, [2174] are nevertheless most firmly persuaded that neither ought circumcision to be understood literally, nor the rest of the Sabbath, nor the pouring out of the blood of an animal, nor that answers were given by God to Moses on these points. And this method of apprehension is undoubtedly suggested to the minds of all by the power of the Holy Spirit. 3. And as there are many ways of apprehending Christ, who, although He is wisdom, does not act the part or possess the power of wisdom in all men, but only in those who give themselves to the study of wisdom in Him; and who, although called a physician, does not act as one towards all, but only towards those who understand their feeble and sickly condition, and flee to His compassion that they may obtain health; so also I think is it with the Holy Spirit, in whom is contained every kind of gifts. For on some is bestowed by the Spirit the word of wisdom, on others the word of knowledge, on others faith; and so to each individual of those who are capable of receiving Him, is the Spirit Himself made to be that quality, or understood to be that which is needed by the individual who has deserved to participate. [2175] These divisions and differences not being perceived by those who hear Him called Paraclete in the Gospel, and not duly considering in consequence of what work or act He is named the Paraclete, they have compared Him to some common spirits or other, and by this means have tried to disturb the Churches of Christ, and so excite dissensions of no small extent among brethren; whereas the Gospel shows Him to be of such power and majesty, that it says the apostles could not yet receive those things which the Saviour wished to teach them until the advent of the Holy Spirit, who, pouring Himself into their souls, might enlighten them regarding the nature and faith of the Trinity. But these persons, because of the ignorance of their understandings, are not only unable themselves logically to state the truth, but cannot even give their attention to what is advanced by us; and entertaining unworthy ideas of His divinity, have delivered themselves over to errors and deceits, being depraved by a spirit of error, rather than instructed by the teaching of the Holy Spirit, according to the declaration of the apostle, "Following the doctrine of devils, forbidding to marry, to the destruction and ruin of many, and to abstain from meats, that by an ostentatious exhibition of stricter observance they may seduce the souls of the innocent." [2176] 4. We must therefore know that the Paraclete is the Holy Spirit, who teaches truths which cannot be uttered in words, and which are, so to speak, unutterable, and "which it is not lawful for a man to utter," [2177] i.e., which cannot be indicated by human language. The phrase "it is not lawful" is, we think, used by the apostle instead of "it is not possible;" as also is the case in the passage where he says, "All things are lawful for me, but all things are not expedient: all things are lawful for me; but all things edify not." [2178] For those things which are in our power because we may have them, he says are lawful for us. But the Paraclete, who is called the Holy Spirit, is so called from His work of consolation, paraclesis being termed in Latin consolatio. For if any one has deserved to participate in the Holy Spirit by the knowledge of His ineffable mysteries, he undoubtedly obtains comfort and joy of heart. For since he comes by the teaching of the Spirit to the knowledge of the reasons of all things which happen--how or why they occur--his soul can in no respect be troubled, or admit any feeling of sorrow; nor is he alarmed by anything, since, clinging to the Word of God and His wisdom, he through the Holy Spirit calls Jesus Lord. And since we have made mention of the Paraclete, and have explained as we were able what sentiments ought to be entertained regarding Him; and since our Saviour also is called the Paraclete in the Epistle of John, when he says, "If any of us sin, we have a Paraclete with the Father, Jesus Christ the righteous, and He is the propitiation for our sins;" [2179] let us consider whether this term Paraclete should happen to have one meaning when applied to the Saviour, and another when applied to the Holy Spirit. Now Paraclete, when spoken of the Saviour, seems to mean intercessor. For in Greek, Paraclete has both significations--that of intercessor and comforter. On account, then, of the phrase which follows, when he says, "And He is the propitiation for our sins," the name Paraclete seems to be understood in the case of our Saviour as meaning intercessor; for He is said to intercede with the Father because of our sins. In the case of the Holy Spirit, the Paraclete must be understood in the sense of comforter, inasmuch as He bestows consolation upon the souls to whom He openly reveals the apprehension of spiritual knowledge. __________________________________________________________________ [2171] According to Pamphilus in his Apology, Origen, in a note on Tit. iii. 10, has made a statement the opposite of this. His words are: "But there are some also who say, that it was one Holy Spirit who was in the prophets, and another who was in the apostles of our Lord Jesus Christ."--Ruæus. [2172] Joel ii. 28. [2173] Ps. lxxii. 11. [2174] Qui licet non omnes possint per ordinem atque ad liquidum spiritualis intelligentiæ explanare consequentiam. [2175] Ita per singulos, qui eum capere possunt, hoc efficitur, vel hoc intelligitur ipse Spiritus, quo indiget ille, qui eum participare meruerit. Schnitzer renders, "And so, in every one who is susceptible of them, the Spirit is exactly that which the receiver chiefly needs." [2176] 1 Tim. iv. 1-3. [2177] 2 Cor. xii. 4. [2178] 1 Cor. x. 23. [2179] 1 John ii. 1, 2. __________________________________________________________________ Chapter VIII.--On the Soul (Anima). 1. The order of our arrangement now requires us, after the discussion of the preceding subjects, to institute a general inquiry regarding the soul; [2180] and, beginning with points of inferior importance, to ascend to those that are of greater. Now, that there are souls [2181] in all living things, even in those which live in the waters, is, I suppose, doubted by no one. For the general opinion of all men maintains this; and confirmation from the authority of holy Scripture is added, when it is said that "God made great whales, and every living creature [2182] that moveth which the waters brought forth after their kind." [2183] It is confirmed also from the common intelligence of reason, by those who lay down in certain words a definition of soul. For soul is defined as follows: a substance phantastike and hormetike, which may be rendered into Latin, although not so appropriately, sensibilis et mobilis. [2184] This certainly may be said appropriately of all living beings, even of those which abide in the waters; and of winged creatures too, this same definition of animamay be shown to hold good. Scripture also has added its authority to a second opinion, when it says, "Ye shall not eat the blood, because the life [2185] of all flesh is its blood; and ye shall not eat the life with the flesh;" [2186] in which it intimates most clearly that the blood of every animal is its life. And if any one now were to ask how it can be said with respect to bees, wasps, and ants, and those other things which are in the waters, oysters and cockles, and all others which are without blood, and are most clearly shown to be living things, that the "life of all flesh is the blood," we must answer, that in living things of that sort the force which is exerted in other animals by the power of red blood is exerted in them by that liquid which is within them, although it be of a different colour; for colour is a thing of no importance, provided the substance be endowed with life. [2187] That beasts of burden or cattle of smaller size are endowed with souls, [2188] there is, by general assent, no doubt whatever. The opinion of holy Scripture, however, is manifest, when God says, "Let the earth bring forth the living creature after its kind, four-footed beasts, and creeping things, and beasts of the earth after their kind." [2189] And now with respect to man, although no one entertains any doubt, or needs to inquire, yet holy Scripture declares that "God breathed into his countenance the breath of life, and man became a living soul." [2190] It remains that we inquire respecting the angelic order whether they also have souls, or are souls; and also respecting the other divine and celestial powers, as well as those of an opposite kind. We nowhere, indeed, find any authority in holy Scripture for asserting that either the angels, or any other divine spirits that are ministers of God, either possess souls or are called souls, and yet they are felt by very many persons to be endowed with life. But with regard to God, we find it written as follows: "And I will put My soul upon that soul which has eaten blood, and I will root him out from among his people;" [2191] and also in another passage, "Your new moons, and sabbaths, and great days, I will not accept; your fasts, and holidays, and festal days, My soul hateth." [2192] And in the twenty-second Psalm, regarding Christ--for it is certain, as the Gospel bears witness, that this Psalm is spoken of Him--the following words occur: "O Lord, be not far from helping me; look to my defence: O God, deliver my soul from the sword, and my beloved one from the hand of the dog;" [2193] although there are also many other testimonies respecting the soul of Christ when He tabernacled in the flesh. 2. But the nature of the incarnation will render unnecessary any inquiry into the soul of Christ. For as He truly possessed flesh, so also He truly possessed a soul. It is difficult indeed both to feel and to state how that which is called in Scripture the soul of God is to be understood; for we acknowledge that nature to be simple, and without any intermixture or addition. In whatever way, however, it is to be understood, it seems, meanwhile, to be named the soul of God; whereas regarding Christ there is no doubt. And therefore there seems to me no absurdity in either understanding or asserting some such thing regarding the holy angels and the other heavenly powers, since that definition of soul appears applicable also to them. For who can rationally deny that they are "sensible and moveable?" But if that definition appear to be correct, according to which a soul is said to be a substance rationally "sensible and moveable," the same definition would seem also to apply to angels. For what else is in them than rational feeling and motion? Now those beings who are comprehended under the same definition have undoubtedly the same substance. Paul indeed intimates that there is a kind of animal-man [2194] who, he says, cannot receive the things of the Spirit of God, but declares that the doctrine of the Holy Spirit seems to him foolish, and that he cannot understand what is to be spiritually discerned. In another passage he says it is sown an animal body, and arises a spiritual body, pointing out that in the resurrection of the just there will be nothing of an animal nature. And therefore we inquire whether there happen to be any substance which, in respect of its being anima, is imperfect. But whether it be imperfect because it falls away from perfection, or because it was so created by God, will form the subject of inquiry when each individual topic shall begin to be discussed in order. For if the animal man receive not the things of the Spirit of God, and because he is animal, is unable to admit the understanding of a better, i.e., of a divine nature, it is for this reason perhaps that Paul, wishing to teach us more plainly what that is by means of which we are able to comprehend those things which are of the Spirit, i.e., spiritual things, conjoins and associates with the Holy Spirit an understanding [2195] rather than a soul. [2196] For this, I think, he indicates when he says, "I will pray with the spirit, I will pray with the understanding also; I will sing with the spirit, I will sing with the understanding also." [2197] And he does not say that "I will pray with the soul," but with the spirit and the understanding. Nor does he say, "I will sing with the soul," but with the spirit and the understanding. 3. But perhaps this question is asked, If it be the understanding which prays and sings with the spirit, and if it be the same which receives both perfection and salvation, how is it that Peter says, "Receiving the end of your faith, even the salvation of your souls?" [2198] If the soul neither prays nor sings with the spirit, how shall it hope for salvation? or when it attains to blessedness, shall it be no longer called a soul? [2199] Let us see if perhaps an answer may be given in this way, that as the Saviour came to save what was lost, that which formerly was said to be lost is not lost when it is saved; so also, perhaps, this which is saved is called a soul, and when it has been placed in a state of salvation will receive a name from the Word that denotes its more perfect condition. But it appears to some that this also may be added, that as the thing which was lost undoubtedly existed before it was lost, at which time it was something else than destroyed, so also will be the case when it is no longer in a ruined condition. In like manner also, the soul which is said to have perished will appear to have been something at one time, when as yet it had not perished, and on that account would be termed soul, and being again freed from destruction, it may become a second time what it was before it perished, and be called a soul. But from the very signification of the name soul which the Greek word conveys, it has appeared to a few curious inquirers that a meaning of no small importance may be suggested. For in sacred language God is called a fire, as when Scripture says," Our God is a consuming fire." [2200] Respecting the substance of the angels also it speaks as follows: "Who maketh His angels spirits, and His ministers a burning fire;" [2201] and in another place, "The angel of the Lord appeared in a flame of fire in the bush." [2202] We have, moreover, received a commandment to be "fervent in spirit;" [2203] by which expression undoubtedly the Word of God is shown to be hot and fiery. The prophet Jeremiah also hears from Him, who gave him his answers, "Behold, I have given My words into thy mouth a fire." [2204] As God, then, is a fire, and the angels a flame of fire, and all the saints are fervent in spirit, so, on the contrary, those who have fallen away from the love of God are undoubtedly said to have cooled in their affection for Him, and to have become cold. For the Lord also says, that, "because iniquity has abounded, the love of many will grow cold." [2205] Nay, all things, whatever they are, which in holy Scripture are compared with the hostile power, the devil is said to be perpetually finding cold; and what is found to be colder than he? In the sea also the dragon is said to reign. For the prophet [2206] intimates that the serpent and dragon, which certainly is referred to one of the wicked spirits, is also in the sea. And elsewhere the prophet says, "I will draw out my holy sword upon the dragon the flying serpent, upon the dragon the crooked serpent, and will slay him." [2207] And again he says: "Even though they hide from my eyes, and descend into the depths of the sea, there will I command the serpent, and it shall bite them." [2208] In the book of Job also, he is said to be the king of all things in the waters. [2209] The prophet [2210] threatens that evils will be kindled by the north wind upon all who inhabit the earth. Now the north wind is described in holy Scripture as cold, according to the statement in the book of Wisdom, "That cold north wind;" [2211] which same thing also must undoubtedly be understood of the devil. If, then, those things which are holy are named fire, and light, and fervent, while those which are of an opposite nature are said to be cold; and if the love of many is said to wax cold; we have to inquire whether perhaps the name soul, which in Greek is termed psuche, be so termed from growing cold [2212] out of a better and more divine condition, and be thence derived, because it seems to have cooled from that natural and divine warmth, and therefore has been placed in its present position, and called by its present name. Finally, see if you can easily find a place in holy Scripture where the soul is properly mentioned in terms of praise: it frequently occurs, on the contrary, accompanied with expressions of censure, as in the passage, "An evil soul ruins him who possesses it;" [2213] and, "The soul which sinneth, it shall die." [2214] For after it has been said, "All souls are Mine; as the soul of the father, so also the soul of the son is Mine," [2215] it seemed to follow that He would say, "The soul that doeth righteousness, it shall be saved," and "The soul which sinneth, it shall die." But now we see that He has associated with the soul what is censurable, and has been silent as to that which was deserving of praise. We have therefore to see if, perchance, as we have said is declared by the name itself, it was called psuche, i.e., anima, because it has waxed cold from the fervour of just things, [2216] and from participation in the divine fire, and yet has not lost the power of restoring itself to that condition of fervour in which it was at the beginning. Whence the prophet also appears to point out some such state of things by the words, "Return, O my soul, unto thy rest." [2217] From all which this appears to be made out, that the understanding, falling away from its status and dignity, was made or named soul; and that, if repaired and corrected, it returns to the condition of the understanding. [2218] 4. Now, if this be the case, it seems to me that this very decay and falling away of the understanding is not the same in all, but that this conversion into a soul is carried to a greater or less degree in different instances, and that certain understandings retain something even of their former vigour, and others again either nothing or a very small amount. Whence some are found from the very commencement of their lives to be of more active intellect, others again of a slower habit of mind, and some are born wholly obtuse, and altogether incapable of instruction. Our statement, however, that the understanding is converted into a soul, or whatever else seems to have such a meaning, the reader must carefully consider and settle for himself, as these views are not be regarded as advanced by us in a dogmatic manner, but simply as opinions, treated in the style of investigation and discussion. Let the reader take this also into consideration, that it is observed with regard to the soul of the Saviour, that of those things which are written in the Gospel, some are ascribed to it under the name of soul, and others under that of spirit. For when it wishes to indicate any suffering or perturbation affecting Him, it indicates it under the name of soul; as when it says, "Now is My soul troubled;" [2219] and, "My soul is sorrowful, even unto death;" [2220] and, "No man taketh My soul [2221] from Me, but I lay it down of Myself." [2222] Into the hands of His Father He commends not His soul, but His spirit; and when He says that the flesh is weak, He does not say that the soul is willing, but the spirit: whence it appears that the soul is something intermediate between the weak flesh and the willing spirit. 5. But perhaps some one may meet us with one of those objections which we have ourselves warned you of in our statements, and say, "How then is there said to be also a soul of God?" To which we answer as follows: That as with respect to everything corporeal which is spoken of God, such as fingers, or hands, or arms, or eyes, or feet, or mouth, we say that these are not to be understood as human members, but that certain of His powers are indicated by these names of members of the body; so also we are to suppose that it is something else which is pointed out by this title--soul of God. And if it is allowable for us to venture to say anything more on such a subject, the soul of God may perhaps be understood to mean the only-begotten Son of God. For as the soul, when implanted in the body, moves all things in it, and exerts its force over everything on which it operates; so also the only-begotten Son of God, who is His Word and Wisdom, stretches and extends to every power of God, being implanted in it; and perhaps to indicate this mystery is God either called or described in Scripture as a body. We must, indeed, take into consideration whether it is not perhaps on this account that the soul of God may be understood to mean His only-begotten Son, because He Himself came into this world of affliction, and descended into this valley of tears, and into this place of our humiliation; as He says in the Psalm, "Because Thou hast humiliated us in the place of affliction." [2223] Finally, I am aware that certain critics, in explaining the words used in the Gospel by the Saviour, "My soul is sorrowful, even unto death," have interpreted them of the apostles, whom He termed His soul, as being better than the rest of His body. For as the multitude of believers is called His body, they say that the apostles, as being better than the rest of the body, ought to be understood to mean His soul. We have brought forward as we best could these points regarding the rational soul, as topics of discussion for our readers, rather than as dogmatic and well-defined propositions. And with respect to the souls of animals and other dumb creatures, let that suffice which we have stated above in general terms. __________________________________________________________________ [2180] Anima. [2181] Animæ. [2182] Animam animantium. [2183] Gen. i. 21: pasan psuchen zoon, Sept. [2184] Erasmus remarks, that phantastike may be rendered imaginitiva, which is the understanding: hormetike, impulsiva, which refers to the affections (Schnitzer). [2185] Animam. [2186] Lev. xvii. 14: he psuche pases sarkos aima autou esti, Sept. [2187] Vitalis. [2188] Animantia. [2189] Gen. i. 24, living creature, animam. [2190] Gen. ii. 7, animam viventem. [2191] Lev. xvii. 10. It is clear that in the text which Origen or his translator had before him he must have read psuche instead of prosopon: otherwise the quotation would be inappropriate (Schnitzer). [2192] Isa. i. 13, 14. [2193] Ps. xxii. 19, 20, unicam meam, monogene mou. [2194] Animalem. [2195] Mens. [2196] Anima. [2197] 1 Cor. xiv. 15. [2198] 1 Pet. i. 9. [2199] These words are found in Jerome's Epistle to Avitus, and, literally translated, are as follows: "Whence infinite caution is to be employed, lest perchance, after souls have obtained salvation and come to the blessed life, they should cease to be souls. For as our Lord and Saviour came to seek and to save what was lost, that it might cease to be lost; so the soul which was lost, and for whose salvation the Lord came, shall, when it has been saved, cease for a soul. This point in like manner must be examined, whether, as that which has been lost was at one time not lost, and a time will come when it will be no longer lost; so also at some time a soul may not have been a soul, and a time may be when it will by no means continue to be a soul." A portion of the above is also found, in the original Greek, in the Emperor Justinian's Letter to Menas, Patriarch of Constantinople. [2200] Deut. iv. 24. [2201] Ps. civ. 4; cf. Heb. i. 7. [2202] Ex. iii. 2. [2203] Rom. xii. 11. [2204] Cf. Jer. i. 9. The word "fire" is found neither in the Hebrew nor in the Septuagint. [2205] Matt. xxiv. 12. [2206] Cf. Ezek. xxxii. 2 seqq. [2207] Isa. xxvii. 1. [2208] Amos ix. 3. [2209] Job xli. 34 [LXX.]. [2210] Jer. i. 14. [2211] Ecclus. xliii. 20. [2212] psuche from psuchesthai. [2213] Ecclus. vi. 4. [2214] Ezek. xviii. 4, cf. 20. [2215] Ezek. xviii. 4, 19. [2216] "By falling away and growing cold from a spiritual life, the soul has become what it now is, but is capable also of returning to what it was at the beginning, which I think is intimated by the prophet in the words, Return, O my soul, unto thy rest,' so as to be wholly this."--Epistle of Justinian to Patriarch of Constantinople. [2217] Ps. cxvi. 7. [2218] "The understanding (Nous) somehow, then, has become a soul, and the soul, being restored, becomes an understanding. The understanding falling away, was made a soul, and the soul, again, when furnished with virtues, will become an understanding. For if we examine the case of Esau, we may find that he was condemned because of his ancient sins in a worse course of life. And respecting the heavenly bodies we must inquire, that not at the time when the world was created did the soul of the sun, or whatever else it ought to be called, begin to exist, but before that it entered that shining and burning body. We may hold similar opinions regarding the moon and stars, that, for the foregoing reasons, they were compelled, unwillingly, to subject themselves to vanity on account of the rewards of the future; and to do, not their own will, but the will of their Creator, by whom they were arranged among their different offices."--Jerome's Epistle to Avitus. From these, as well as other passages, it may be seen how widely Rufinus departed in his translation from the original. [2219] John xii. 27. [2220] Matt. xxvi. 38. [2221] Animam. [2222] John x. 18. [2223] Ps. xliv. 19. __________________________________________________________________ Chapter IX.--On the World and the Movements of Rational Creatures, Whether Good or Bad; And on the Causes of Them. 1. But let us now return to the order of our proposed discussion, and behold the commencement of creation, so far as the understanding can behold the beginning of the creation of God. In that commencement, [2224] then, we are to suppose that God created so great a number of rational or intellectual creatures (or by whatever name they are to be called), which we have formerly termed understandings, as He foresaw would be sufficient. It is certain that He made them according to some definite number, predetermined by Himself: for it is not to be imagined, as some would have it, that creatures have not a limit, because where there is no limit there can neither be any comprehension nor any limitation. Now if this were the case, then certainly created things could neither be restrained nor administered by God. For, naturally, whatever is infinite will also be incomprehensible. Moreover, as Scripture says, "God has arranged all things in number and measure;" [2225] and therefore number will be correctly applied to rational creatures or understandings, that they may be so numerous as to admit of being arranged, governed, and controlled by God. But measure will be appropriately applied to a material body; and this measure, we are to believe, was created by God such as He knew would be sufficient for the adorning of the world. These, then, are the things which we are to believe were created by God in the beginning, i.e., before all things. And this, we think, is indicated even in that beginning which Moses has introduced in terms somewhat ambiguous, when he says, "In the beginning God made the heaven and the earth." [2226] For it is certain that the firmament is not spoken of, nor the dry land, but that heaven and earth from which this present heaven and earth which we now see afterwards borrowed their names. 2. But since those rational natures, which we have said above were made in the beginning, were created when they did not previously exist, in consequence of this very fact of their nonexistence and commencement of being, are they necessarily changeable and mutable; since whatever power was in their substance was not in it by nature, but was the result of the goodness of their Maker. What they are, therefore, is neither their own nor endures for ever, but is bestowed by God. For it did not always exist; and everything which is a gift may also be taken away, and disappear. And a reason for removal will consist in the movements of souls not being conducted according to right and propriety. For the Creator gave, as an indulgence to the understandings created by Him, the power of free and voluntary action, by which the good that was in them might become their own, being preserved by the exertion of their own will; but slothfulness, and a dislike of labour in preserving what is good, and an aversion to and a neglect of better things, furnished the beginning of a departure from goodness. But to depart from good is nothing else than to be made bad. For it is certain that to want goodness is to be wicked. Whence it happens that, in proportion as one falls away from goodness, in the same proportion does he become involved in wickedness. In which condition, according to its actions, each understanding, neglecting goodness either to a greater or more limited extent, was dragged into the opposite of good, which undoubtedly is evil. From which it appears that the Creator of all things admitted certain seeds and causes of variety and diversity, that He might create variety and diversity in proportion to the diversity of understandings, i.e., of rational creatures, which diversity they must be supposed to have conceived from that cause which we have mentioned above. And what we mean by variety and diversity is what we now wish to explain. 3. Now we term world everything which is above the heavens, or in the heavens, or upon the earth, or in those places which are called the lower regions, or all places whatever that anywhere exist, together with their inhabitants. This whole, then, is called world. In which world certain beings are said to be super-celestial, i.e., placed in happier abodes, and clothed with heavenly and resplendent bodies; and among these many distinctions are shown to exist, the apostle, e.g., saying, "That one is the glory of the sun, another the glory of the moon, another the glory of the stars; for one star differeth from another star in glory." [2227] Certain beings are called earthly, and among them, i.e., among men, there is no small difference; for some of them are Barbarians, others Greeks; and of the Barbarians some are savage and fierce, and others of a milder disposition. And certain of them live under laws that have been thoroughly approved; others, again, under laws of a more common or severe kind; [2228] while some, again, possess customs of an inhuman and savage character, rather than laws. And certain of them, from the hour of their birth, are reduced to humiliation and subjection, and brought up as slaves, being placed under the dominion either of masters, or princes, or tyrants. Others, again, are brought up in a manner more consonant with freedom and reason: some with sound bodies, some with bodies diseased from their early years; some defective in vision, others in hearing and speech; some born in that condition, others deprived of the use of their senses immediately after birth, or at least undergoing such misfortune on reaching manhood. And why should I repeat and enumerate all the horrors of human misery, from which some have been free, and in which others have been involved, when each one can weigh and consider them for himself? There are also certain invisible powers to which earthly things have been entrusted for administration; and amongst them no small difference must be believed to exist, as is also found to be the case among men. The Apostle Paul indeed intimates that there are certain lower powers, [2229] and that among them, in like manner, must undoubtedly be sought a ground of diversity. Regarding dumb animals, and birds, and those creatures which live in the waters, it seems superfluous to require; since it is certain that these ought to be regarded not as of primary, but of subordinate rank. 4. Seeing, then, that all things which have been created are said to have been made through Christ, and in Christ, as the Apostle Paul most clearly indicates, when he says, "For in Him and by Him were all things created, whether things in heaven or things on earth, visible and invisible, whether they be thrones, or powers, or principalities, or dominions; all things were created by Him, and in Him;" [2230] and as in his Gospel John indicates the same thing, saying, "In the beginning was the Word, and the Word was with God, and the Word was God: the same was in the beginning with God: all things were made by Him; and without Him was not anything made;" [2231] and as in the Psalm also it is written, "In wisdom hast Thou made them all;" [2232] --seeing, then, Christ is, as it were, the Word and Wisdom, and so also the Righteousness, it will undoubtedly follow that those things which were created in the Word and Wisdom are said to be created also in that righteousness which is Christ; that in created things there may appear to be nothing unrighteous or accidental, but that all things may be shown to be in conformity with the law of equity and righteousness. How, then, so great a variety of things, and so great a diversity, can be understood to be altogether just and righteous, I am sure no human power or language can explain, unless as prostrate suppliants we pray to the Word, and Wisdom, and Righteousness Himself, who is the only-begotten Son of God, and who, pouring Himself by His graces into our senses, may deign to illuminate what is dark, to lay open what is concealed, and to reveal what is secret; if, indeed, we should be found either to seek, or ask, or knock so worthily as to deserve to receive when we ask, or to find when we seek, or to have it opened to us when we knock. Not relying, then, on our own powers, but on the help of that Wisdom which made all things, and of that Righteousness which we believe to be in all His creatures, although we are in the meantime unable to declare it, yet, trusting in His mercy, we shall endeavour to examine and inquire how that great variety and diversity in the world may appear to be consistent with all righteousness and reason. I mean, of course, merely reason in general; for it would be a mark of ignorance either to seek, or of folly to give, a special reason for each individual case. 5. Now, when we say that this world was established in the variety in which we have above explained that it was created by God, and when we say that this God is good, and righteous, and most just, there are numerous individuals, especially those who, coming from the school of Marcion, and Valentinus, and Basilides, have heard that there are souls of different natures, who object to us, that it cannot consist with the justice of God in creating the world to assign to some of His creatures an abode in the heavens, and not only to give such a better habitation, but also to grant them a higher and more honourable position; to favour others with the grant of principalities; to bestow powers upon some, dominions on others; to confer upon some the most honourable seats in the celestial tribunals; to enable some to shine with more resplendent glory, and to glitter with a starry splendour; to give to some the glory of the sun, to others the glory of the moon, to others the glory of the stars; to cause one star to differ from another star in glory. And, to speak once for all, and briefly, if the Creator God wants neither the will to undertake nor the power to complete a good and perfect work, what reason can there be that, in the creation of rational natures, i.e., of beings of whose existence He Himself is the cause, He should make some of higher rank, and others of second, or third, or of many lower and inferior degrees? In the next place, they object to us, with regard to terrestrial beings, that a happier lot by birth is the case with some rather than with others; as one man, e.g., is begotten of Abraham, and born of the promise; another, too, of Isaac and Rebekah, and who, while still in the womb, supplants his brother, and is said to be loved by God before he is born. Nay, this very circumstance,--especially that one man is born among the Hebrews, with whom he finds instruction in the divine law; another among the Greeks, themselves also wise, and men of no small learning; and then another amongst the Ethiopians, who are accustomed to feed on human flesh; or amongst the Scythians, with whom parricide is an act sanctioned by law; or amongst the people of Taurus, where strangers are offered in sacrifice,--is a ground of strong objection. Their argument accordingly is this: If there be this great diversity of circumstances, and this diverse and varying condition by birth, in which the faculty of free-will has no scope (for no one chooses for himself either where, or with whom, or in what condition he is born); if, then, this is not caused by the difference in the nature of souls, i.e., that a soul of an evil nature is destined for a wicked nation, and a good soul for a righteous nation, what other conclusion remains than that these things must be supposed to be regulated by accident and chance? And if that be admitted, then it will be no longer believed that the world was made by God, or administered by His providence; and as a consequence, a judgment of God upon the deeds of each individual will appear a thing not to be looked for. In which matter, indeed, what is clearly the truth of things is the privilege of Him alone to know who searches all things, even the deep things of God. 6. We, however, although but men, not to nourish the insolence of the heretics by our silence, will return to their objections such answers as occur to us, so far as our abilities enable us. We have frequently shown, by those declarations which we were able to produce from the holy Scriptures, that God, the Creator of all things, is good, and just, and all-powerful. When He in the beginning created those beings which He desired to create, i.e., rational natures, He had no other reason for creating them than on account of Himself, i.e., His own goodness. As He Himself, then, was the cause of the existence of those things which were to be created, in whom there was neither any variation nor change, nor want of power, He created all whom He made equal and alike, because there was in Himself no reason for producing variety and diversity. But since those rational creatures themselves, as we have frequently shown, and will yet show in the proper place, were endowed with the power of free-will, this freedom of will incited each one either to progress by imitation of God, or reduced him to failure through negligence. And this, as we have already stated, is the cause of the diversity among rational creatures, deriving its origin not from the will or judgment of the Creator, but from the freedom of the individual will. Now God, who deemed it just to arrange His creatures according to their merit, brought down these different understandings into the harmony of one world, that He might adorn, as it were, one dwelling, in which there ought to be not only vessels of gold and silver, but also of wood and clay (and some indeed to honour, and others to dishonour), with those different vessels, or souls, or understandings. And these are the causes, in my opinion, why that world presents the aspect of diversity, while Divine Providence continues to regulate each individual according to the variety of his movements, or of his feelings and purpose. On which account the Creator will neither appear to be unjust in distributing (for the causes already mentioned) to every one according to his merits; nor will the happiness or unhappiness of each one's birth, or whatever be the condition that falls to his lot, be deemed accidental; nor will different creators, or souls of different natures, be believed to exist. 7. But even holy Scripture does not appear to me to be altogether silent on the nature of this secret, as when the Apostle Paul, in discussing the case of Jacob and Esau, says: "For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him who calleth, it was said, The elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated." [2233] And after that, he answers himself, and says, "What shall we say then? Is there unrighteousness with God?" And that he might furnish us with an opportunity of inquiring into these matters, and of ascertaining how these things do not happen without a reason, he answers himself, and says, "God forbid." [2234] For the same question, as it seems to me, which is raised concerning Jacob and Esau, may be raised regarding all celestial and terrestrial creatures, and even those of the lower world as well. And in like manner it seems to me, that as he there says, "The children being not yet born, neither having done any good or evil," so it might also be said of all other things, "When they were not yet" created, "neither had yet done any good or evil, that the decree of God according to election may stand," that (as certain think) some things on the one hand were created heavenly, some on the other earthly, and others, again, beneath the earth, "not of works" (as they think), "but of Him who calleth," what shall we say then, if these things are so? "Is there unrighteousness with God? God forbid." As, therefore, when the Scriptures are carefully examined regarding Jacob and Esau, it is not found to be unrighteousness with God that it should be said, before they were born, or had done anything in this life, "the elder shall serve the younger;" and as it is found not to be unrighteousness that even in the womb Jacob supplanted his brother, if we feel that he was worthily beloved by God, according to the deserts of his previous life, so as to deserve to be preferred before his brother; so also is it with regard to heavenly creatures, if we notice that diversity was not the original condition of the creature, but that, owing to causes that have previously existed, a different office is prepared by the Creator for each one in proportion to the degree of his merit, on this ground, indeed, that each one, in respect of having been created by God an understanding, or a rational spirit, has, according to the movements of his mind and the feelings of his soul, gained for himself a greater or less amount of merit, and has become either an object of love to God, or else one of dislike to Him; while, nevertheless, some of those who are possessed of greater merit are ordained to suffer with others for the adorning of the state of the world, and for the discharge of duty to creatures of a lower grade, in order that by this means they themselves may be participators in the endurance of the Creator, according to the words of the apostle: "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope." [2235] Keeping in view, then, the sentiment expressed by the apostle, when, speaking of the birth of Esau and Jacob, he says, "Is there unrighteousness with God? God forbid," I think it right that this same sentiment should be carefully applied to the case of all other creatures, because, as we formerly remarked, the righteousness of the Creator ought to appear in everything. And this, it appears to me, will be seen more clearly at last, if each one, whether of celestial or terrestrial or infernal beings, be said to have the causes of his diversity in himself, and antecedent to his bodily birth. For all things were created by the Word of God, and by His Wisdom, and were set in order by His Justice. And by the grace of His compassion He provides for all men, and encourages all to the use of whatever remedies may lead to their cure, and incites them to salvation. 8. As, then, there is no doubt that at the day of judgment the good will be separated from the bad, and the just from the unjust, and all by the sentence of God will be distributed according to their deserts throughout those places of which they are worthy, so I am of opinion some such state of things was formerly the case, as, God willing, we shall show in what follows. For God must be believed to do and order all things and at all times according to His judgment. For the words which the apostle uses when he says, "In a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour and some to dishonour;" [2236] and those which he adds, saying, "If a man purge himself, he will be a vessel unto honour, sanctified and meet for the Master's use, unto every good work," [2237] undoubtedly point out this, that he who shall purge himself when he is in this life, will be prepared for every good work in that which is to come; while he who does not purge himself will be, according to the amount of his impurity, a vessel unto dishonour, i.e., unworthy. It is therefore possible to understand that there have been also formerly rational vessels, whether purged or not, i.e., which either purged themselves or did not do so, and that consequently every vessel, according to the measure of its purity or impurity, received a place, or region, or condition by birth, or an office to discharge, in this world. All of which, down to the humblest, God providing for and distinguishing by the power of His wisdom, arranges all things by His controlling judgment, according to a most impartial retribution, so far as each one ought to be assisted or cared for in conformity with his deserts. In which certainly every principle of equity is shown, while the inequality of circumstances preserves the justice of a retribution according to merit. But the grounds of the merits in each individual case are only recognised truly and clearly by God Himself, along with His only-begotten Word, and His Wisdom, and the Holy Spirit. __________________________________________________________________ [2224] The original of this passage is found in Justinian's Epistle to Menas, Patriarch of Constantinople, apud finem. "In that beginning which is cognisable by the understanding, God, by His own will, caused to exist as great a number of intelligent beings as was sufficient; for we must say that the power of God is finite, and not, under pretence of praising Him, take away His limitation. For if the divine power be infinite, it must of necessity be unable to understand even itself, since that which is naturally illimitable is incapable of being comprehended. He made things therefore so great as to be able to apprehend and keep them under His power, and control them by His providence; so also He prepared matter of such a size (tosauten hulen) as He had the power to ornament." [2225] Wisdom xi. 20: "Thou hast ordered all things in measure, and number, and weight." [2226] Gen. i. 1. [2227] 1 Cor. xv. 41. [2228] Vilioribus et asperioribus. [2229] Inferna. [2230] Col. i. 16. [2231] John i. 1, 2. [2232] Ps. civ. 24. [2233] Rom. ix. 11, 12. [2234] The text runs, "Respondet sibi ipse, et ait," on which Ruæus remarks that the sentence is incomplete, and that "absit" probably should be supplied. This conjecture has been adopted in the translation. [2235] Rom. viii. 20, 21. [2236] 2 Tim. ii. 20. [2237] 2 Tim. ii. 21. __________________________________________________________________ Chapter X.--On the Resurrection, and the Judgment, the Fire of Hell, and Punishments. 1. But since the discourse has reminded us of the subjects of a future judgment and of retribution, and of the punishments of sinners, according to the threatenings of holy Scripture and the contents of the Church's teaching--viz., that when the time of judgment comes, everlasting fire, and outer darkness, and a prison, and a furnace, and other punishments of like nature, have been prepared for sinners--let us see what our opinions on these points ought to be. [2238] But that these subjects may be arrived at in proper order, it seems to me that we ought first to consider the nature of the resurrection, that we may know what that (body) is which shall come either to punishment, or to rest, or to happiness; which question in other treatises which we have composed regarding the resurrection we have discussed at greater length, and have shown what our opinions were regarding it. But now, also, for the sake of logical order in our treatise, there will be no absurdity in restating a few points from such works, especially since some take offence at the creed of the Church, as if our belief in the resurrection were foolish, and altogether devoid of sense; and these are principally heretics, who, I think, are to be answered in the following manner. If they also admit that there is a resurrection of the dead, let them answer us this, What is that which died? Was it not a body? It is of the body, then, that there will be a resurrection. Let them next tell us if they think that we are to make use of bodies or not. I think that when the Apostle Paul says, that "it is sown a natural body, it will arise a spiritual body," [2239] they cannot deny that it is a body which arises, or that in the resurrection we are to make use of bodies. What then? If it is certain that we are to make use of bodies, and if the bodies which have fallen are declared to rise again (for only that which before has fallen can be properly said to rise again), it can be a matter of doubt to no one that they rise again, in order that we may be clothed with them a second time at the resurrection. The one thing is closely connected with the other. For if bodies rise again, they undoubtedly rise to be coverings for us; and if it is necessary for us to be invested with bodies, as it is certainly necessary, we ought to be invested with no other than our own. But if it is true that these rise again, and that they arise "spiritual" bodies, there can be no doubt that they are said to rise from the dead, after casting away corruption and laying aside mortality; otherwise it will appear vain and superfluous for any one to arise from the dead in order to die a second time. And this, finally, may be more distinctly comprehended thus, if one carefully consider what are the qualities of an animal body, which, when sown into the earth, recovers the qualities of a spiritual body. For it is out of the animal body that the very power and grace of the resurrection educe the spiritual body, when it transmutes it from a condition of indignity to one of glory. 2. Since the heretics, however, think themselves persons of great learning and wisdom, we shall ask them if every body has a form of some kind, i.e., is fashioned according to some shape. And if they shall say that a body is that which is fashioned according to no shape, they will show themselves to be the most ignorant and foolish of mankind. For no one will deny this, save him who is altogether without any learning. But if, as a matter of course, they say that every body is certainly fashioned according to some definite shape, we shall ask them if they can point out and describe to us the shape of a spiritual body; a thing which they can by no means do. We shall ask them, moreover, about the differences of those who rise again. How will they show that statement to be true, that there is "one flesh of birds, another of fishes; bodies celestial, and bodies terrestrial; that the glory of the celestial is one, and the glory of the terrestrial another; that one is the glory of the sun, another the glory of the moon, another the glory of the stars; that one star differeth from another star in glory; and that so is the resurrection of the dead?" [2240] According to that gradation, then, which exists among heavenly bodies, let them show to us the differences in the glory of those who rise again; and if they have endeavoured by any means to devise a principle that may be in accordance with the differences in heavenly bodies, we shall ask them to assign the differences in the resurrection by a comparison of earthly bodies. Our understanding of the passage indeed is, that the apostle, wishing to describe the great difference among those who rise again in glory, i.e., of the saints, borrowed a comparison from the heavenly bodies, saying, "One is the glory of the sun, another the glory of the moon, another the glory of the stars." And wishing again to teach us the differences among those who shall come to the resurrection, without having purged themselves in this life, i.e., sinners, he borrowed an illustration from earthly things, saying, "There is one flesh of birds, another of fishes." For heavenly things are worthily compared to the saints, and earthly things to sinners. These statements are made in reply to those who deny the resurrection of the dead, i.e., the resurrection of bodies. 3. We now turn our attention to some of our own (believers), who, either from feebleness of intellect or want of proper instruction, adopt a very low and abject view of the resurrection of the body. We ask these persons in what manner they understand that an animal body is to be changed by the grace of the resurrection, and to become a spiritual one; and how that which is sown in weakness will arise in power; how that which is planted in dishonour will arise in glory; and that which was sown in corruption, will be changed to a state of incorruption. Because if they believe the apostle, that a body which arises in glory, and power, and incorruptibility, has already become spiritual, it appears absurd and contrary to his meaning to say that it can again be entangled with the passions of flesh and blood, seeing the apostle manifestly declares that "flesh and blood shall not inherit the kingdom of God, nor shall corruption inherit incorruption." But how do they understand the declaration of the apostle, "We shall all be changed?" This transformation certainly is to be looked for, according to the order which we have taught above; and in it, undoubtedly, it becomes us to hope for something worthy of divine grace; and this we believe will take place in the order in which the apostle describes the sowing in the ground of a "bare grain of corn, or of any other fruit," to which "God gives a body as it pleases Him," as soon as the grain of corn is dead. For in the same way also our bodies are to be supposed to fall into the earth like a grain; and (that germ being implanted in them which contains the bodily substance) although the bodies die, and become corrupted, and are scattered abroad, yet by the word of God, that very germ which is always safe in the substance of the body, raises them from the earth, and restores and repairs them, as the power which is in the grain of wheat, after its corruption and death, repairs and restores the grain into a body having stalk and ear. And so also to those who shall deserve to obtain an inheritance in the kingdom of heaven, that germ of the body's restoration, which we have before mentioned, by God's command restores out of the earthly and animal body a spiritual one, capable of inhabiting the heavens; while to each one of those who may be of inferior merit, or of more abject condition, or even the lowest in the scale, and altogether thrust aside, there is yet given, in proportion to the dignity of his life and soul, a glory and dignity of body,--nevertheless in such a way, that even the body which rises again of those who are to be destined to everlasting fire or to severe punishments, is by the very change of the resurrection so incorruptible, that it cannot be corrupted and dissolved even by severe punishments. If, then, such be the qualities of that body which will arise from the dead, let us now see what is the meaning of the threatening of eternal fire. 4. We find in the prophet Isaiah, that the fire with which each one is punished is described as his own; for he says, "Walk in the light of your own fire, and in the flame which ye have kindled." [2241] By these words it seems to be indicated that every sinner kindles for himself the flame of his own fire, and is not plunged into some fire which has been already kindled by another, or was in existence before himself. Of this fire the fuel and food are our sins, which are called by the Apostle Paul "wood, and hay, and stubble." [2242] And I think that, as abundance of food, and provisions of a contrary kind and amount, breed fevers in the body, and fevers, too, of different sorts and duration, according to the proportion in which the collected poison [2243] supplies material and fuel for disease (the quality of this material, gathered together from different poisons, proving the causes either of a more acute or more lingering disease); so, when the soul has gathered together a multitude of evil works, and an abundance of sins against itself, at a suitable time all that assembly of evils boils up to punishment, and is set on fire to chastisements; when the mind itself, or conscience, receiving by divine power into the memory all those things of which it had stamped on itself certain signs and forms at the moment of sinning, will see a kind of history, as it were, of all the foul, and shameful, and unholy deeds which it has done, exposed before its eyes: then is the conscience itself harassed, and, pierced by its own goads, becomes an accuser and a witness against itself. And this, I think, was the opinion of the Apostle Paul himself, when he said, "Their thoughts mutually accusing or excusing them in the day when God will judge the secrets of men by Jesus Christ, according to my Gospel." [2244] From which it is understood that around the substance of the soul certain tortures are produced by the hurtful affections of sins themselves. 5. And that the understanding of this matter may not appear very difficult, we may draw some considerations from the evil effects of those passions which are wont to befall some souls, as when a soul is consumed by the fire of love, or wasted away by zeal or envy, or when the passion of anger is kindled, or one is consumed by the greatness of his madness or his sorrow; on which occasions some, finding the excess of these evils unbearable, have deemed it more tolerable to submit to death than to endure perpetually torture of such a kind. You will ask indeed whether, in the case of those who have been entangled in the evils arising from those vices above enumerated, and who, while existing in this life, have been unable to procure any amelioration for themselves, and have in this condition departed from the world, it be sufficient in the way of punishment that they be tortured by the remaining in them of these hurtful affections, i.e., of the anger, or of the fury, or of the madness, or of the sorrow, whose fatal poison was in this life lessened by no healing medicine; or whether, these affections being changed, they will be subjected to the pains of a general punishment. Now I am of opinion that another species of punishment may be understood to exist; because, as we feel that when the limbs of the body are loosened and torn away from their mutual supports, there is produced pain of a most excruciating kind, so, when the soul shall be found to be beyond the order, and connection, and harmony in which it was created by God for the purposes of good and useful action and observation, and not to harmonize with itself in the connection of its rational movements, it must be deemed to bear the chastisement and torture of its own dissension, and to feel the punishments of its own disordered condition. And when this dissolution and rending asunder of soul shall have been tested by the application of fire, a solidification undoubtedly into a firmer structure will take place, and a restoration be effected. 6. There are also many other things which escape our notice, and are known to Him alone who is the physician of our souls. For if, on account of those bad effects which we bring upon ourselves by eating and drinking, we deem it necessary for the health of the body to make use of some unpleasant and painful drug, sometimes even, if the nature of the disease demand, requiring the severe process of the amputating knife; and if the virulence of the disease shall transcend even these remedies, the evil has at last to be burned out by fire; how much more is it to be understood that God our Physician, desiring to remove the defects of our souls, which they had contracted from their different sins and crimes, should employ penal measures of this sort, and should apply even, in addition, the punishment of fire to those who have lost their soundness of mind! Pictures of this method of procedure are found also in the holy Scriptures. In the book of Deuteronomy, the divine word threatens sinners with the punishments of fevers, and colds, and jaundice, [2245] and with the pains of feebleness of vision, and alienation of mind and paralysis, and blindness, and weakness of the reins. If any one, then, at his leisure gather together out of the whole of Scripture all the enumerations of diseases which in the threatenings addressed to sinners are called by the names of bodily maladies, he will find that either the vices of souls, or their punishments, are figuratively indicated by them. To understand now, that in the same way in which physicians apply remedies to the sick, in order that by careful treatment they may recover their health, God so deals towards those who have lapsed and fallen into sin, is proved by this, that the cup of God's fury is ordered, through the agency of the prophet Jeremiah, [2246] to be offered to all nations, that they may drink it, and be in a state of madness, and vomit it forth. In doing which, He threatens them, saying, That if any one refuse to drink, he shall not be cleansed. [2247] By which certainly it is understood that the fury of God's vengeance is profitable for the purgation of souls. That the punishment, also, which is said to be applied by fire, is understood to be applied with the object of healing, is taught by Isaiah, who speaks thus of Israel: "The Lord will wash away the filth of the sons or daughters of Zion, and shall purge away the blood from the midst of them by the spirit of judgment, and the spirit of burning." [2248] Of the Chaldeans he thus speaks: "Thou hast the coals of fire; sit upon them: they will be to thee a help." [2249] And in other passages he says, "The Lord will sanctify in a burning fire" [2250] and in the prophecies of Malachi he says, "The Lord sitting will blow, and purify, and will pour forth the cleansed sons of Judah." [2251] 7. But that fate also which is mentioned in the Gospels as overtaking unfaithful stewards who, it is said, are to be divided, and a portion of them placed along with unbelievers, as if that portion which is not their own were to be sent elsewhere, undoubtedly indicates some kind of punishment on those whose spirit, as it seems to me, is shown to be separated from the soul. For if this Spirit is of divine nature, i.e., is understood to be a Holy Spirit, we shall understand this to be said of the gift of the Holy Spirit: that when, whether by baptism, or by the grace of the Spirit, the word of wisdom, or the word of knowledge, or of any other gift, has been bestowed upon a man, and not rightly administered, i.e., either buried in the earth or tied up in a napkin, the gift of the Spirit will certainly be withdrawn from his soul, and the other portion which remains, that is, the substance of the soul, will be assigned its place with unbelievers, being divided and separated from that Spirit with whom, by joining itself to the Lord, it ought to have been one spirit. Now, if this is not to be understood of the Spirit of God, but of the nature of the soul itself, that will be called its better part which was made in the image and likeness of God; whereas the other part, that which afterwards, through its fall by the exercise of free-will, was assumed contrary to the nature of its original condition of purity,--this part, as being the friend and beloved of matter, is punished with the fate of unbelievers. There is also a third sense in which that separation may be understood, this viz., that as each believer, although the humblest in the Church, is said to be attended by an angel, who is declared by the Saviour always to behold the face of God the Father, and as this angel was certainly one with the object of his guardianship; so, if the latter is rendered unworthy by his want of obedience, the angel of God is said to be taken from him, and then that part of him--the part, viz., which belongs to his human nature--being rent away from the divine part, is assigned a place along with unbelievers, because it has not faithfully observed the admonitions of the angel allotted it by God. 8. But the outer darkness, in my judgment, is to be understood not so much of some dark atmosphere without any light, as of those persons who, being plunged in the darkness of profound ignorance, have been placed beyond the reach of any light of the understanding. We must see, also, lest this perhaps should be the meaning of the expression, that as the saints will receive those bodies in which they have lived in holiness and purity in the habitations of this life, bright and glorious after the resurrection, so the wicked also, who in this life have loved the darkness of error and the night of ignorance, may be clothed with dark and black bodies after the resurrection, that the very mist of ignorance which had in this life taken possession of their minds within them, may appear in the future as the external covering of the body. Similar is the view to be entertained regarding the prison. Let these remarks, which have been made as brief as possible, that the order of our discourse in the meantime might be preserved, suffice for the present occasion. __________________________________________________________________ [2238] [Elucidation I.] [2239] 1 Cor. xv. 44: natural, animale (psuchikon). [2240] 1 Cor. xv. 39-42. [2241] Isa. l. 11. [2242] 1 Cor. iii. 12. [2243] Intemperies. [2244] Rom. ii. 15, 16. [2245] Aurigine [aurugine]. Deut. xxviii. [2246] Cf. Jer. xxv. 15, 16. [2247] Cf. Jer. xxv. 28, 29. [2248] Isa. iv. 4. [2249] Isa. xlvii. 14, 15; vid. note, chap. v. § 3 [p. 280, supra. S]. [2250] Isa. x. 17, cf. lxvi. 16. [2251] Cf. Mal. iii. 3. __________________________________________________________________ Chapter XI.--On Counter Promises. [2252] 1. Let us now briefly see what views we are to form regarding promises. It is certain that there is no living thing which can be altogether inactive and immoveable, but delights in motion of every kind, and in perpetual activity and volition; and this nature, I think it evident, is in all living things. Much more, then, must a rational animal, i.e., the nature of man, be in perpetual movement and activity. If, indeed, he is forgetful of himself, and ignorant of what becomes him, all his efforts are directed to serve the uses of the body, and in all his movements he is occupied with his own pleasures and bodily lusts; but if he be one who studies to care or provide for the general good, then, either by consulting for the benefit of the state or by obeying the magistrates, he exerts himself for that, whatever it is, which may seem certainly to promote the public advantage. And if now any one be of such a nature as to understand that there is something better than those things which seem to be corporeal, and so bestow his labour upon wisdom and science, then he will undoubtedly direct all his attention towards pursuits of that kind, that he may, by inquiring into the truth, ascertain the causes and reason of things. As therefore, in this life, one man deems it the highest good to enjoy bodily pleasures, another to consult for the benefit of the community, a third to devote attention to study and learning; so let us inquire whether in that life which is the true one (which is said to be hidden with Christ in God, i.e., in that eternal life), there will be for us some such order and condition of existence. 2. Certain persons, then, refusing the labour of thinking, and adopting a superficial view of the letter of the law, and yielding rather in some measure to the indulgence of their own desires and lusts, being disciples of the letter alone, are of opinion that the fulfilment of the promises of the future are to be looked for in bodily pleasure and luxury; and therefore they especially desire to have again, after the resurrection, such bodily structures [2253] as may never be without the power of eating, and drinking, and performing all the functions of flesh and blood, not following the opinion of the Apostle Paul regarding the resurrection of a spiritual body. And consequently they say, that after the resurrection there will be marriages, and the begetting of children, imagining to themselves that the earthly city of Jerusalem is to be rebuilt, its foundations laid in precious stones, and its walls constructed of jasper, and its battlements of crystal; that it is to have a wall composed of many precious stones, as jasper, and sapphire, and chalcedony, and emerald, and sardonyx, and onyx, and chrysolite, and chrysoprase, and jacinth, and amethyst. Moreover, they think that the natives of other countries are to be given them as the ministers of their pleasures, whom they are to employ either as tillers of the field or builders of walls, and by whom their ruined and fallen city is again to be raised up; and they think that they are to receive the wealth of the nations to live on, and that they will have control over their riches; that even the camels of Midian and Kedar will come, and bring to them gold, and incense, and precious stones. And these views they think to establish on the authority of the prophets by those promises which are written regarding Jerusalem; and by those passages also where it is said, that they who serve the Lord shall eat and drink, but that sinners shall hunger and thirst; that the righteous shall be joyful, but that sorrow shall possess the wicked. And from the New Testament also they quote the saying of the Saviour, in which He makes a promise to His disciples concerning the joy of wine, saying, "Henceforth I shall not drink of this cup, until I drink it with you new in My Father's kingdom." [2254] They add, moreover, that declaration, in which the Saviour calls those blessed who now hunger and thirst, [2255] promising them that they shall be satisfied; and many other scriptural illustrations are adduced by them, the meaning of which they do not perceive is to be taken figuratively. Then, again, agreeably to the form of things in this life, and according to the gradations of the dignities or ranks in this world, or the greatness of their powers, they think they are to be kings and princes, like those earthly monarchs who now exist; chiefly, as it appears, on account of that expression in the Gospel: "Have thou power over five cities." [2256] And to speak shortly, according to the manner of things in this life in all similar matters, do they desire the fulfilment of all things looked for in the promises, viz., that what now is should exist again. Such are the views of those who, while believing in Christ, understand the divine Scriptures in a sort of Jewish sense, drawing from them nothing worthy of the divine promises. 3. Those, however, who receive the representations of Scripture according to the understanding of the apostles, entertain the hope that the saints will eat indeed, but that it will be the bread of life, which may nourish the soul with the food of truth and wisdom, and enlighten the mind, and cause it to drink from the cup of divine wisdom, according to the declaration of holy Scripture: "Wisdom has prepared her table, she has killed her beasts, she has mingled her wine in her cup, and she cries with a loud voice, Come to me, eat the bread which I have prepared for you, and drink the wine which I have mingled." [2257] By this food of wisdom, the understanding, being nourished to an entire and perfect condition like that in which man was made at the beginning, is restored to the image and likeness of God; so that, although an individual may depart from this life less perfectly instructed, but who has done works that are approved of, [2258] he will be capable of receiving instruction in that Jerusalem, the city of the saints, i.e., he will be educated and moulded, and made a living stone, a stone elect and precious, because he has undergone with firmness and constancy the struggles of life and the trials of piety; and will there come to a truer and clearer knowledge of that which here has been already predicted, viz., that "man shall not live by bread alone, but by every word which proceedeth from the mouth of God." [2259] And they also are to be understood to be the princes and rulers who both govern those of lower rank, and instruct them, and teach them, and train them to divine things. 4. But if these views should not appear to fill the minds of those who hope for such results with a becoming desire, let us go back a little, and, irrespective of the natural and innate longing of the mind for the thing itself, let us make inquiry so that we may be able at last to describe, as it were, the very forms of the bread of life, and the quality of that wine, and the peculiar nature of the principalities, all in conformity with the spiritual view of things. [2260] Now, as in those arts which are usually performed by means of manual labour, the reason why a thing is done, or why it is of a special quality, or for a special purpose, is an object of investigation to the mind, [2261] while the actual work itself is unfolded to view by the agency of the hands; so, in those works of God which were created by Him, it is to be observed that the reason and understanding of those things which we see done by Him remains undisclosed. And as, when our eye beholds the products of an artist's labour, the mind, immediately on perceiving anything of unusual artistic excellence, burns to know of what nature it is, or how it was formed, or to what purposes it was fashioned; so, in a much greater degree, and in one that is beyond all comparison, does the mind burn with an inexpressible desire to know the reason of those things which we see done by God. This desire, this longing, we believe to be unquestionably implanted within us by God; and as the eye naturally seeks the light and vision, and our body naturally desires food and drink, so our mind is possessed with a becoming and natural desire to become acquainted with the truth of God and the causes of things. Now we have received this desire from God, not in order that it should never be gratified or be capable of gratification; otherwise the love of truth would appear to have been implanted by God into our minds to no purpose, if it were never to have an opportunity of satisfaction. Whence also, even in this life, those who devote themselves with great labour to the pursuits of piety and religion, although obtaining only some small fragments from the numerous and immense treasures of divine knowledge, yet, by the very circumstance that their mind and soul is engaged in these pursuits, and that in the eagerness of their desire they outstrip themselves, do they derive much advantage; and, because their minds are directed to the study and love of the investigation of truth, are they made fitter for receiving the instruction that is to come; as if, when one would paint an image, he were first with a light pencil to trace out the outlines of the coming picture, and prepare marks for the reception of the features that are to be afterwards added, this preliminary sketch in outline is found to prepare the way for the laying on of the true colours of the painting; so, in a measure, an outline and sketch may be traced on the tablets of our heart by the pencil of our Lord Jesus Christ. And therefore perhaps is it said, "Unto every one that hath shall be given, and be added." [2262] By which it is established, that to those who possess in this life a kind of outline of truth and knowledge, shall be added the beauty of a perfect image in the future. 5. Some such desire, I apprehend, was indicated by him who said, "I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better;" [2263] knowing that when he should have returned to Christ he would then know more clearly the reasons of all things which are done on earth, either respecting man, or the soul of man, or the mind; or regarding any other subject, such as, for instance, what is the Spirit that operates, what also is the vital spirit, or what is the grace of the Holy Spirit that is given to believers. Then also will he understand what Israel appears to be, or what is meant by the diversity of nations; what the twelve tribes of Israel mean, and what the individual people of each tribe. Then, too, will he understand the reason of the priests and Levites, and of the different priestly orders, the type of which was in Moses, and also what is the true meaning of the jubilees, and of the weeks of years with God. He will see also the reasons for the festival days, and holy days, and for all the sacrifices and purifications. He will perceive also the reason of the purgation from leprosy, and what the different kinds of leprosy are, and the reason of the purgation of those who lose their seed. He will come to know, moreover, what are the good influences, [2264] and their greatness, and their qualities; and those too which are of a contrary kind, and what the affection of the former, and what the strife-causing emulation of the latter is towards men. He will behold also the nature of the soul, and the diversity of animals (whether of those which live in the water, or of birds, or of wild beasts), and why each of the genera is subdivided into so many species; and what intention of the Creator, or what purpose of His wisdom, is concealed in each individual thing. He will become acquainted, too, with the reason why certain properties are found associated with certain roots or herbs, and why, on the other hand, evil effects are averted by other herbs and roots. He will know, moreover, the nature of the apostate angels, and the reason why they have power to flatter in some things those who do not despise them with the whole power of faith, and why they exist for the purpose of deceiving and leading men astray. He will learn, too, the judgment of Divine Providence on each individual thing; and that, of those events which happen to men, none occur by accident or chance, but in accordance with a plan so carefully considered, and so stupendous, that it does not overlook even the number of the hairs of the heads, not merely of the saints, but perhaps of all human beings, and the plan of which providential government extends even to caring for the sale of two sparrows for a denarius, whether sparrows there be understood figuratively or literally. Now indeed this providential government is still a subject of investigation, but then it will be fully manifested. From all which we are to suppose, that meanwhile not a little time may pass by until the reason of those things only which are upon the earth be pointed out to the worthy and deserving after their departure from life, that by the knowledge of all these things, and by the grace of full knowledge, they may enjoy an unspeakable joy. Then, if that atmosphere which is between heaven and earth is not devoid of inhabitants, and those of a rational kind, as the apostle says, "Wherein in times past ye walked according to the course of this world, according to the prince of the power of the air, the spirit who now worketh in the children of disobedience." [2265] And again he says, "We shall be caught up in the clouds to meet Christ in the air, and so shall we ever be with the Lord." [2266] 6. We are therefore to suppose that the saints will remain there until they recognise the twofold mode of government in those things which are performed in the air. And when I say "twofold mode," I mean this: When we were upon earth, we saw either animals or trees, and beheld the differences among them, and also the very great diversity among men; but although we saw these things, we did not understand the reason of them; and this only was suggested to us from the visible diversity, that we should examine and inquire upon what principle these things were either created or diversely arranged. And a zeal or desire for knowledge of this kind being conceived by us on earth, the full understanding and comprehension of it will be granted after death, if indeed the result should follow according to our expectations. When, therefore, we shall have fully comprehended its nature, we shall understand in a twofold manner what we saw on earth. Some such view, then, must we hold regarding this abode in the air. I think, therefore, that all the saints who depart from this life will remain in some place situated on the earth, which holy Scripture calls paradise, as in some place of instruction, and, so to speak, class-room or school of souls, in which they are to be instructed regarding all the things which they had seen on earth, and are to receive also some information respecting things that are to follow in the future, as even when in this life they had obtained in some degree indications of future events, although "through a glass darkly," all of which are revealed more clearly and distinctly to the saints in their proper time and place. If any one indeed be pure in heart, and holy in mind, and more practised in perception, he will, by making more rapid progress, quickly ascend to a place in the air, and reach the kingdom of heaven, through those mansions, so to speak, in the various places which the Greeks have termed spheres, i.e., globes, but which holy Scripture has called heavens; in each of which he will first see clearly what is done there, and in the second place, will discover the reason why things are so done: and thus he will in order pass through all gradations, following Him who hath passed into the heavens, Jesus the Son of God, who said, "I will that where I am, these may be also." [2267] And of this diversity of places He speaks, when He says, "In My Father's house are many mansions." He Himself is everywhere, and passes swiftly through all things; nor are we any longer to understand Him as existing in those narrow limits in which He was once confined for our sakes, i.e., not in that circumscribed body which He occupied on earth, when dwelling among men, according to which He might be considered as enclosed in some one place. 7. When, then, the saints shall have reached the celestial abodes, they will clearly see the nature of the stars one by one, and will understand whether they are endued with life, or their condition, whatever it is. And they will comprehend also the other reasons for the works of God, which He Himself will reveal to them. For He will show to them, as to children, the causes of things and the power of His creation, [2268] and will explain why that star was placed in that particular quarter of the sky, and why it was separated from another by so great an intervening space; what, e.g., would have been the consequence if it had been nearer or more remote; or if that star had been larger than this, how the totality of things would not have remained the same, but all would have been transformed into a different condition of being. And so, when they have finished all those matters which are connected with the stars, and with the heavenly revolutions, they will come to those which are not seen, or to those whose names only we have heard, and to things which are invisible, which the Apostle Paul has informed us are numerous, although what they are, or what difference may exist among them, we cannot even conjecture by our feeble intellect. And thus the rational nature, growing by each individual step, not as it grew in this life in flesh, and body, and soul, but enlarged in understanding and in power of perception, is raised as a mind already perfect to perfect knowledge, no longer at all impeded by those carnal senses, but increased in intellectual growth; and ever gazing purely, and, so to speak, face to face, on the causes of things, it attains perfection, firstly, viz., that by which it ascends to (the truth), [2269] and secondly, that by which it abides in it, having problems and the understanding of things, and the causes of events, as the food on which it may feast. For as in this life our bodies grow physically to what they are, through a sufficiency of food in early life supplying the means of increase, but after the due height has been attained we use food no longer to grow, but to live, and to be preserved in life by it; so also I think that the mind, when it has attained perfection, eats and avails itself of suitable and appropriate food in such a degree, that nothing ought to be either deficient or superfluous. And in all things this food is to be understood as the contemplation and understanding of God, which is of a measure appropriate and suitable to this nature, which was made and created; and this measure it is proper should be observed by every one of those who are beginning to see God, i.e., to understand Him through purity of heart. __________________________________________________________________ [2252] Repromissionibus. [2253] Carnes. [2254] Matt. xxvi. 29. [2255] Matt. v. 6. [2256] Cf. Luke xix. 19 and 17. [2257] Cf. Prov. ix. 1-5. [2258] Opera probabilia. [2259] Deut. viii. 3. [2260] The passage is somewhat obscure, but the rendering in the text seems to convey the meaning intended. [2261] Versatur in sensu. [2262] Luke xix. 26; cf. Matt. xxv. 29. [2263] Phil. i. 23. [2264] Virtutes. [2265] Eph. ii. 2. There is an evident omission of some words in the text, such as, "They will enter into it," etc. [2266] 1 Thess. iv. 17. [2267] John xvii. 24. [2268] Virtutem suæ conditionis. Seine Schöpferkraft (Schnitzer). [2269] In id: To that state of the soul in which it gazes purely on the causes of things. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book III. Preface of Rufinus. Reader, remember me in your prayers, that we too may deserve to be made emulators of the spirit. The two former books on The Principles I translated not only at your instance, but even under pressure from you during the days of Lent; [2270] but as you, my devout brother Macarius, were not only living near me during that time, but had more leisure at your command than now, so I also worked the harder; whereas I have been longer in explaining these two latter books, seeing you came less frequently from a distant extremity of the city to urge on my labour. Now if you remember what I warned you of in my former preface,--that certain persons would be indignant, if they did not hear that we spoke some evil of Origen,--that, I imagine, you have forthwith experienced, has come to pass. But if those demons [2271] who excite the tongues of men to slander were so infuriated by that work, in which he had not as yet fully unveiled their secret proceedings, what, think you, will be the case in this, in which he will expose all those dark and hidden ways, by which they creep into the hearts of men, and deceive weak and unstable souls? You will immediately see all things thrown into confusion, seditions stirred up, clamours raised throughout the whole city, and that individual summoned to receive sentence of condemnation who endeavoured to dispel the diabolical darkness of ignorance by means of the light of the Gospel lamp. [2272] Let such things, however, be lightly esteemed by him who is desirous of being trained in divine learning, while retaining in its integrity the rule of the Catholic faith. [2273] I think it necessary, however, to remind you that the principle observed in the former books has been observed also in these, viz., not to translate what appeared contrary to Origen's other opinions, and to our own belief, but to pass by such passages as being interpolated and forged by others. But if he has appeared to give expression to any novelties regarding rational creatures (on which subject the essence of our faith does not depend), for the sake of discussion and of adding to our knowledge, when perhaps it was necessary for us to answer in such an order some heretical opinions, I have not omitted to mention these either in the present or preceding books, unless when he wished to repeat in the following books what he had already stated in the previous ones, when I have thought it convenient, for the sake of brevity, to curtail some of these repetitions. Should any one, however, peruse these passages from a desire to enlarge his knowledge, and not to raise captious objections, he will do better to have them expounded by persons of skill. For it is an absurdity to have the fictions of poetry and the ridiculous plays of comedy [2274] interpreted by grammarians, and to suppose that without a master and an interpreter any one is able to learn those things which are spoken either of God or of the heavenly virtues, and of the whole universe of things, in which some deplorable error either of pagan philosophers or of heretics is confuted; and the result of which is, that men would rather rashly and ignorantly condemn things that are difficult and obscure, than ascertain their meaning by diligence and study. __________________________________________________________________ [2270] Diebus quadragesimæ. [2271] Dæmones. [2272] Evangelicæ lucernæ lumine diabolicas ignorantiæ tenebras. [2273] Salvâ fidei Catholicæ regula. [This remonstrance of Rufinus deserves candid notice. He reduces the liberties he took with his author to two heads: (1) omitting what Origen himself contradicts, and (2) what was interpolated by those who thus vented their own heresies under a great name. "To our own belief," may mean what is contrary to the faith, as reduced to technical formula, at Nicæa; i.e., Salva regula fidei. Note examples in the parallel columns following.] [2274] Comoediarum ridiculas fabulas. __________________________________________________________________ Translated from Latin of Rufinus. Chapter I.--On the Freedom of the Will. [2275] 1. Some such opinions, we believe, ought to be entertained regarding the divine promises, when we direct our understanding to the contemplation of that eternal and infinite world, and gaze on its ineffable joy and blessedness. But as the preaching of the Church includes a belief in a future and just judgment of God, which belief incites and persuades men to a good and virtuous life, and to an avoidance of sin by all possible means; and as by this it is undoubtedly indicated that it is within our own power to devote ourselves either to a life that is worthy of praise, or to one that is worthy of censure, I therefore deem it necessary to say a few words regarding the freedom of the will, seeing that this topic has been treated by very many writers in no mean style. And that we may ascertain more easily what is the freedom of the will, let us inquire into the nature of will and of desire. [2276] 2. Of all things which move, some have the cause of their motion within themselves, others receive it from without: and all those things only are moved from without which are without life, as stones, and pieces of wood, and whatever things are of such a nature as to be held together by the constitution of their matter alone, or of their bodily substance. [2277] That view must indeed be dismissed which would regard the dissolution of bodies by corruption as motion, for it has no bearing upon our present purpose. Others, again, have the cause of motion in themselves, as animals, or trees, and all things which are held together by natural life or soul; among which some think ought to be classed the veins of metals. Fire, also, is supposed to be the cause of its own motion, and perhaps also springs of water. And of those things which have the causes of their motion in themselves, some are said to be moved out of themselves, others by themselves. And they so distinguish them, because those things are moved out of themselves which are alive indeed, but have no soul; [2278] whereas those things which have a soul are moved by themselves, when a phantasy, [2279] i.e., a desire or incitement, is presented to them, which excites them to move towards something. Finally, in certain things endowed with a soul, there is such a phantasy, i.e., a will or feeling, [2280] as by a kind of natural instinct calls them forth, and arouses them to orderly and regular motion; as we see to be the case with spiders, which are stirred up in a most orderly manner by a phantasy, i.e., a sort of wish and desire for weaving, to undertake the production of a web, some natural movement undoubtedly calling forth the effort to work of this kind. Nor is this very insect found to possess any other feeling than the natural desire of weaving; as in like manner bees also exhibit a desire to form honeycombs, and to collect, as they say, aerial honey. [2281] 3. But since a rational animal not only has within itself these natural movements, but has moreover, to a greater extent than other animals, the power of reason, by which it can judge and determine regarding natural movements, and disapprove and reject some, while approving and adopting others, so by the judgment of this reason may the movements of men be governed and directed towards a commendable life. And from this it follows that, since the nature of this reason which is in man has within itself the power of distinguishing between good and evil, and while distinguishing possesses the faculty of selecting what it has approved, it may justly be deemed worthy of praise in choosing what is good, and deserving of censure in following that which is base or wicked. This indeed must by no means escape our notice, that in some dumb animals there is found a more regular movement [2282] than in others, as in hunting-dogs or war-horses, so that they may appear to some to be moved by a kind of rational sense. But we must believe this to be the result not so much of reason as of some natural instinct, [2283] largely bestowed for purposes of that kind. Now, as we had begun to remark, seeing that such is the nature of a rational animal, some things may happen to us human beings from without; and these, coming in contact with our sense of sight, or hearing, or any other of our senses, may incite and arouse us to good movements, or the contrary; and seeing they come to us from an external source, it is not within our own power to prevent their coming. But to determine and approve what use we ought to make of those things which thus happen, is the duty of no other than of that reason within us, i.e., of our own judgment; by the decision of which reason we use the incitement, which comes to us from without for that purpose, which reason approves, our natural movements being determined by its authority either to good actions or the reverse. 4. If any one now were to say that those things which happen to us from an external cause, and call forth our movements, are of such a nature that it is impossible to resist them, whether they incite us to good or evil, let the holder of this opinion turn his attention for a little upon himself, and carefully inspect the movements of his own mind, unless he has discovered already, that when an enticement to any desire arises, nothing is accomplished until the assent of the soul is gained, and the authority of the mind has granted indulgence to the wicked suggestion; so that a claim might seem to be made by two parties on certain probable grounds as to a judge residing within the tribunals of our heart, in order that, after the statement of reasons, the decree of execution may proceed from the judgment of reason. [2284] For, to take an illustration: if, to a man who has determined to live continently and chastely, and to keep himself free from all pollution with women, a woman should happen to present herself, inciting and alluring him to act contrary to his purpose, that woman is not a complete and absolute cause or necessity of his transgressing, [2285] since it is in his power, by remembering his resolution, to bridle the incitements to lust, and by the stern admonitions of virtue to restrain the pleasure of the allurement that solicits him; so that, all feeling of indulgence being driven away, his determination may remain firm and enduring. Finally, if to any men of learning, strengthened by divine training, allurements of that kind present themselves, remembering forthwith what they are, and calling to mind what has long been the subject of their meditation and instruction, and fortifying themselves by the support of a holier doctrine, they reject and repel all incitement to pleasure, and drive away opposing lusts by the interposition of the reason implanted within them. 5. Seeing, then, that these positions are thus established by a sort of natural evidence, is it not superfluous to throw back the causes of our actions on those things which happen to us from without, and thus transfer the blame from ourselves, on whom it wholly lies? For this is to say that we are like pieces of wood, or stones, which have no motion in themselves, but receive the causes of their motion from without. Now such an assertion is neither true nor becoming, and is invented only that the freedom of the will may be denied; unless, indeed, we are to suppose that the freedom of the will consists in this, that nothing which happens to us from without can incite us to good or evil. And if any one were to refer the causes of our faults to the natural disorder [2286] of the body, such a theory is proved to be contrary to the reason of all teaching. [2287] For, as we see in very many individuals, that after living unchastely and intemperately, and after being the captives of luxury and lust, if they should happen to be aroused by the word of teaching and instruction to enter upon a better course of life, there takes place so great a change, that from being luxurious and wicked men, they are converted into those who are sober, and most chaste and gentle; so, again, we see in the case of those who are quiet and honest, that after associating with restless and shameless individuals, their good morals are corrupted by evil conversation, and they become like those whose wickedness is complete. [2288] And this is the case sometimes with men of mature age, so that such have lived more chastely in youth than when more advanced years have enabled them to indulge in a freer mode of life. The result of our reasoning, therefore, is to show that those things which happen to us from without are not in our own power; but that to make a good or bad use of those things which do so happen, by help of that reason which is within us, and which distinguishes and determines how these things ought to be used, is within our power. 6. And now, to confirm the deductions of reason by the authority of Scripture--viz., that it is our own doing whether we live rightly or not, and that we are not compelled, either by those causes which come to us from without, or, as some think, by the presence of fate--we adduce the testimony of the prophet Micah, in these words: "If it has been announced to thee, O man, what is good, or what the Lord requires of thee, except that thou shouldst do justice, and love mercy, and be ready to walk with the Lord thy God." [2289] Moses also speaks as follows: "I have placed before thy face the way of life and the way of death: choose what is good, and walk in it." [2290] Isaiah, moreover, makes this declaration: "If you are willing, and hear me, ye shall eat the good of the land. But if you be unwilling, and will not hear me, the sword shall consume you; for the mouth of the Lord has spoken this." [2291] In the Psalm, too, it is written: "If My people had heard Me, if Israel had walked in My ways, I would have humbled her enemies to nothing;" [2292] by which he shows that it was in the power of the people to hear, and to walk in the ways of God. The Saviour also saying, "I say unto you, Resist not evil;" [2293] and, "Whoever shall be angry with his brother, shall be in danger of the judgment;" [2294] and, "Whosoever shall look upon a woman to lust after her, hath already committed adultery with her in his heart;" [2295] and in issuing certain other commands,--conveys no other meaning than this, that it is in our own power to observe what is commanded. And therefore we are rightly rendered liable to condemnation if we transgress those commandments which we are able to keep. And hence He Himself also declares: "Every one who hears my words, and doeth them, I will show to whom he is like: he is like a wise man who built his house upon a rock," etc. [2296] So also the declaration: "Whoso heareth these things, and doeth them not, is like a foolish man, who built his house upon the sand," etc. [2297] Even the words addressed to those who are on His right hand, "Come unto Me, all ye blessed of My Father," etc.; "for I was an hungered, and ye gave Me to eat; I was thirsty, and ye gave Me drink," [2298] manifestly show that it depended upon themselves, that either these should be deserving of praise for doing what was commanded and receiving what was promised, or those deserving of censure who either heard or received the contrary, and to whom it was said, "Depart, ye cursed, into everlasting fire." Let us observe also, that the Apostle Paul addresses us as having power over our own will, and as possessing in ourselves the causes either of our salvation or of our ruin: "Dost thou despise the riches of His goodness, and of His patience, and of His long-suffering, not knowing that the goodness of God leadeth thee to repentance? But, according to thy hardness and impenitent heart, thou art treasuring up for thyself wrath on the day of judgment and of the revelation of the just judgment of God, who will render to every one according to his work: to those who by patient continuance in well-doing seek for glory and immortality, eternal life; [2299] while to those who are contentious, and believe not the truth, but who believe iniquity, anger, indignation, tribulation, and distress, on every soul of man that worketh evil, on the Jew first, and (afterwards) on the Greek; but glory, and honour, and peace to every one that doeth good, to the Jew first, and (afterwards) to the Greek." [2300] You will find also innumerable other passages in holy Scripture, which manifestly show that we possess freedom of will. Otherwise there would be a contrariety in commandments being given us, by observing which we may be saved, or by transgressing which we may be condemned, if the power of keeping them were not implanted in us. 7. But, seeing there are found in the sacred Scriptures themselves certain expressions occurring in such a connection, that the opposite of this may appear capable of being understood from them, let us bring them forth before us, and, discussing them according to the rule of piety, [2301] let us furnish an explanation of them, in order that from those few passages which we now expound, the solution of those others which resemble them, and by which any power over the will seems to be excluded, may become clear. Those expressions, accordingly, make an impression on very many, which are used by God in speaking of Pharaoh, as when He frequently says, "I will harden Pharaoh's heart." [2302] For if he is hardened by God, and commits sin in consequence of being so hardened, the cause of his sin is not himself. And if so, it will appear that Pharaoh does not possess freedom of will; and it will be maintained, as a consequence, that, agreeably to this illustration, neither do others who perish owe the cause of their destruction to the freedom of their own will. That expression, also, in Ezekiel, when he says, "I will take away their stony hearts, and will give them hearts of flesh, that they may walk in My precepts, and keep My ways," [2303] may impress some, inasmuch as it seems to be a gift of God, either to walk in His ways or to keep His precepts, [2304] if He take away that stony heart which is an obstacle to the keeping of His commandments, and bestow and implant a better and more impressible heart, which is called now [2305] a heart of flesh. Consider also the nature of the answer given in the Gospel by our Lord and Saviour to those who inquired of Him why He spoke to the multitude in parables. His words are: "That seeing they may not see; and hearing they may hear, and not understand; lest they should be converted, and their sins be forgiven them." [2306] The words, moreover, used by the Apostle Paul, that "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;" [2307] in another passage also, "that to will and to do are of God:" [2308] and again, elsewhere, "Therefore hath He mercy upon whom He will, and whom He will He hardeneth. Thou wilt say then unto me, Why doth He yet find fault? For who shall resist His will? O man, who art thou that repliest against God? Shall the thing formed say to him who hath formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another to dishonour?" [2309] --these and similar declarations seem to have no small influence in preventing very many from believing that every one is to be considered as having freedom over his own will, and in making it appear to be a consequence of the will of God whether a man is either saved or lost. 8. Let us begin, then, with those words which were spoken to Pharaoh, who is said to have been hardened by God, in order that he might not let the people go; and, along with his case, the language of the apostle also will be considered, where he says, "Therefore He hath mercy on whom He will, and whom He will He hardeneth." [2310] For it is on these passages chiefly that the heretics rely, asserting that salvation is not in our own power, but that souls are of such a nature as must by all means be either lost or saved; and that in no way can a soul which is of an evil nature become good, or one which is of a virtuous nature be made bad. And hence they maintain that Pharaoh, too, being of a ruined nature, was on that account hardened by God, who hardens those that are of an earthly nature, but has compassion on those who are of a spiritual nature. Let us see, then, what is the meaning of their assertion; and let us, in the first place, request them to tell us whether they maintain that the soul of Pharaoh was of an earthly nature, such as they term lost. They will undoubtedly answer that it was of an earthly nature. If so, then to believe God, or to obey Him, when his nature opposed his so doing, was an impossibility. And if this were his condition by nature, what further need was there for his heart to be hardened, and this not once, but several times, unless indeed because it was possible for him to yield to persuasion? Nor could any one be said to be hardened by another, save him who of himself was not obdurate. And if he were not obdurate of himself, it follows that neither was he of an earthly nature, but such an one as might give way when overpowered [2311] by signs and wonders. But he was necessary for God's purpose, in order that, for the saving of the multitude, He might manifest in him His power by his offering resistance to numerous miracles, and struggling against the will of God, and his heart being by this means said to be hardened. Such are our answers, in the first place, to these persons; and by these their assertion may be overturned, according to which they think that Pharaoh was destroyed in consequence of his evil nature. [2312] And with regard to the language of the Apostle Paul, we must answer them in a similar way. For who are they whom God hardens, according to your view? Those, namely, whom you term of a ruined nature, and who, I am to suppose, would have done something else had they not been hardened. If, indeed, they come to destruction in consequence of being hardened, they no longer perish naturally, but in virtue of what befalls them. Then, in the next place, upon whom does God show mercy? On those, namely, who are to be saved. And in what respect do those persons stand in need of a second compassion, who are to be saved once by their nature, and so come naturally to blessedness, except that it is shown even from their case, that, because it was possible for them to perish, they therefore obtain mercy, that so they may not perish, but come to salvation, and possess the kingdom of the good. And let this be our answer to those who devise and invent the fable [2313] of good or bad natures, i.e., of earthly or spiritual souls, in consequence of which, as they say, each one is either saved or lost. 9. And now we must return an answer also to those who would have the God of the law to be just only, and not also good; and let us ask such in what manner they consider the heart of Pharaoh to have been hardened by God--by what acts or by what prospective arrangements. [2314] For we must observe the conception of a God [2315] who in our opinion is both just and good, but according to them only just. And let them show us how a God whom they also acknowledge to be just, can with justice cause the heart of a man to be hardened, that, in consequence of that very hardening, he may sin and be ruined. And how shall the justice of God be defended, if He Himself is the cause of the destruction of those whom, owing to their unbelief (through their being hardened), He has afterwards condemned by the authority of a judge? For why does He blame him, saying, "But since thou wilt not let My people go, lo, I will smite all the first-born in Egypt, even thy first-born," [2316] and whatever else was spoken through Moses by God to Pharaoh? For it behoves every one who maintains the truth of what is recorded in Scripture, and who desires to show that the God of the law and the prophets is just, to render a reason for all these things, and to show how there is in them nothing at all derogatory to the justice of God, since, although they deny His goodness, they admit that He is a just judge, and creator of the world. Different, however, is the method of our reply to those who assert that the creator of this world is a malignant being, i.e., a devil. 10. But since we acknowledge the God who spoke by Moses to be not only just, but also good, let us carefully inquire how it is in keeping with the character of a just and good Deity to have hardened the heart of Pharaoh. And let us see whether, following the example of the Apostle Paul, we are able to solve the difficulty by help of some parallel instances: if we can show, e.g., that by one and the same act God has pity upon one individual, but hardens another; not purposing or desiring that he who is hardened should be so, but because, in the manifestation of His goodness and patience, the heart of those who treat His kindness and forbearance with contempt and insolence is hardened by the punishment of their crimes being delayed; while those, on the other hand, who make His goodness and patience the occasion of their repentance and reformation, obtain compassion. To show more clearly, however, what we mean, let us take the illustration employed by the Apostle Paul in the Epistle to the Hebrews, where he says, "For the earth, which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, will receive blessing from God; but that which beareth thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned." [2317] Now from those words of Paul which we have quoted, it is clearly shown that by one and the same act on the part of God--that, viz., by which He sends rain upon the earth--one portion of the ground, when carefully cultivated, brings forth good fruits; while another, neglected and uncared for, produces thorns and thistles. And if one, speaking as it were in the person of the rain, [2318] were to say, "It is I, the rain, that have made the good fruits, and it is I that have caused the thorns and thistles to grow," however hard [2319] the statement might appear, it would nevertheless be true; for unless the rain had fallen, neither fruits, nor thorns, nor thistles would have sprung up, whereas by the coming of the rain the earth gave birth to both. Now, although it is due to the beneficial action of the rain that the earth has produced herbs of both kinds, it is not to the rain that the diversity of the herbs is properly to be ascribed; but on those will justly rest the blame for the bad seed, who, although they might have turned up the ground by frequent ploughing, and have broken the clods by repeated harrowing, and have extirpated all useless and noxious weeds, and have cleared and prepared the fields for the coming showers by all the labour and toil which cultivation demands, have nevertheless neglected to do this, and who will accordingly reap briers and thorns, the most appropriate fruit of their sloth. And the consequence therefore is, that while the rain falls in kindness and impartiality [2320] equally upon the whole earth, yet, by one and the same operation of the rain, that soil which is cultivated yields with a blessing useful fruits to the diligent and careful cultivators, while that which has become hardened through the neglect of the husbandman brings forth only thorns and thistles. Let us therefore view those signs and miracles which were done by God, as the showers furnished by Him from above; and the purpose and desires of men, as the cultivated and uncultivated soil, which is of one and the same nature indeed, as is every soil compared with another, but not in one and the same state of cultivation. From which it follows that every one's will, [2321] if untrained, and fierce, and barbarous, is either hardened by the miracles and wonders of God, growing more savage and thorny than ever, or it becomes more pliant, and yields itself up with the whole mind to obedience, if it be cleared from vice and subjected to training. 11. But, to establish the point more clearly, it will not be superfluous to employ another illustration, as if, e.g., one were to say that it is the sun which hardens and liquefies, although liquefying and hardening are things of an opposite nature. Now it is not incorrect to say that the sun, by one and the same power of its heat, melts wax indeed, but dries up and hardens mud: [2322] not that its power operates one way upon mud, and in another way upon wax; but that the qualities of mud and wax are different, although according to nature they are one thing, [2323] both being from the earth. In this way, then, one and the same working upon the part of God, which was administered by Moses in signs and wonders, made manifest the hardness of Pharaoh, which he had conceived in the intensity of his wickedness [2324] but exhibited the obedience of those other Egyptians who were intermingled with the Israelites, and who are recorded to have quitted Egypt at the same time with the Hebrews. With respect to the statement that the heart of Pharaoh was subdued by degrees, so that on one occasion he said, "Go not far away; ye shall go a three days' journey, but leave your wives, and your children, and your cattle," [2325] and as regards any other statements, according to which he appears to yield gradually to the signs and wonders, what else is shown, save that the power of the signs and miracles was making some impression on him, but not so much as it ought to have done? For if the hardening were of such a nature as many take it to be, he would not indeed have given way even in a few instances. But I think there is no absurdity in explaining the tropical or figurative [2326] nature of that language employed in speaking of "hardening," according to common usage. For those masters who are remarkable for kindness to their slaves, are frequently accustomed to say to the latter, when, through much patience and indulgence on their part, they have become insolent and worthless: "It is I that have made you what you are; I have spoiled you; it is my endurance that has made you good for nothing: I am to blame for your perverse and wicked habits, because I do not have you immediately punished for every delinquency according to your deserts." For we must first attend to the tropical or figurative meaning of the language, and so come to see the force of the expression, and not find fault with the word, whose inner meaning we do not ascertain. Finally, the Apostle Paul, evidently treating of such, says to him who remained in his sins: "Despisest thou the riches of His goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance? but, after thy hardness and impenitent heart, treasurest up unto thyself wrath on the day of wrath and revelation of the righteous judgment of God." [2327] Such are the words of the apostle to him who is in his sins. Let us apply these very expressions to Pharaoh, and see if they also are not spoken of him with propriety, since, according to his hardness and impenitent heart, he treasured and stored up for himself wrath on the day of wrath, inasmuch as his hardness could never have been declared and manifested, unless signs and wonders of such number and magnificence had been performed. 12. But if the proofs which we have adduced do not appear full enough, and the similitude of the apostle seem wanting in applicability, [2328] let us add the voice of prophetic authority, and see what the prophets declare regarding those who at first, indeed, leading a righteous life, have deserved to receive numerous proofs of the goodness of God, but afterwards, as being human beings, have fallen astray, with whom the prophet, making himself also one, says: "Why, O Lord, hast Thou made us to err from Thy way? and hardened our heart, that we should not fear Thy name? Return, for Thy servants' sake, for the tribes of Thine inheritance, that we also for a little may obtain some inheritance from Thy holy hill." [2329] Jeremiah also employs similar language: "O Lord, Thou hast deceived us, and we were deceived; Thou hast held (us), and Thou hast prevailed." [2330] The expression, then, "Why, O Lord, hast Thou hardened our heart, that we should not fear Thy name?" used by those who prayed for mercy, is to be taken in a figurative, moral acceptation, [2331] as if one were to say, "Why hast Thou spared us so long, and didst not requite us when we sinned, but didst abandon us, that so our wickedness might increase, and our liberty of sinning be extended when punishment ceased?" In like manner, unless a horse continually feel the spur [2332] of his rider, and have his mouth abraded by a bit, [2333] he becomes hardened. And a boy also, unless constantly disciplined by chastisement, will grow up to be an insolent youth, and one ready to fall headlong into vice. God accordingly abandons and neglects those whom He has judged undeserving of chastisement: "For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." [2334] From which we are to suppose that those are to be received into the rank and affection of sons, who have deserved to be scourged and chastened by the Lord, in order that they also, through endurance of trials and tribulations, may be able to say, "Who shall separate us from the love of God which is in Christ Jesus? shall tribulation, or anguish, or famine, or nakedness, or peril, or sword?" [2335] For by all these is each one's resolution manifested and displayed, and the firmness of his perseverance made known, not so much to God, who knows all things before they happen, as to the rational and heavenly virtues, [2336] who have obtained a part in the work of procuring human salvation, as being a sort of assistants and ministers to God. Those, on the other hand, who do not yet offer themselves to God with such constancy and affection, and are not ready to come into His service, and to prepare their souls for trial, are said to be abandoned by God, i.e., not to be instructed, inasmuch as they are not prepared for instruction, their training or care being undoubtedly postponed to a later time. These certainly do not know what they will obtain from God, unless they first entertain the desire of being benefited; and this finally will be the case, if a man come first to a knowledge of himself, and feel what are his defects, and understand from whom he either ought or can seek the supply of his deficiencies. For he who does not know beforehand of his weakness or his sickness, cannot seek a physician; or at least, after recovering his health, that man will not be grateful to his physician who did not first recognise the dangerous nature of his ailment. And so, unless a man has first ascertained the defects of his life, and the evil nature of his sins, and made this known by confession from his own lips, he cannot be cleansed or acquitted, lest he should be ignorant that what he possesses has been bestowed on him by favour, but should consider as his own property what flows from the divine liberality, which idea undoubtedly generates arrogance of mind and pride, and finally becomes the cause of the individual's ruin. And this, we must believe, was the case with the devil, who viewed as his own, and not as given him by God, the primacy [2337] which he held at the time when he was unstained; [2338] and thus was fulfilled in him the declaration, that "every one who exalteth himself shall be abased." [2339] From which it appears to me that the divine mysteries were concealed from the wise and prudent, according to the statement of Scripture, that "no flesh should glory before God," [2340] and revealed to children--to those, namely, who, after they have become infants and little children, i.e., have returned to the humility and simplicity of children, then make progress; and on arriving at perfection, remember that they have obtained their state of happiness, not by their own merits, but by the grace and compassion of God. 13. It is therefore by the sentence of God that he is abandoned who deserves to be so, while over some sinners God exercises forbearance; not, however, without a definite principle of action. [2341] Nay, the very fact that He is long-suffering conduces to the advantage of those very persons, since the soul over which He exercises this providential care is immortal; and, as being immortal and everlasting, it is not, although not immediately cared for, excluded from salvation, which is postponed to a more convenient time. For perhaps it is expedient for those who have been more deeply imbued with the poison of wickedness to obtain this salvation at a later period. For as medical men sometimes, although they could quickly cover over the scars of wounds, keep back and delay the cure for the present, in the expectation of a better and more perfect recovery, knowing that it is more salutary to retard the treatment in the cases of swellings caused by wounds, and to allow the malignant humours to flow off for a while, rather than to hasten a superficial cure, by shutting up in the veins the poison of a morbid humour, which, excluded from its customary outlets, will undoubtedly creep into the inner parts of the limbs, and penetrate to the very vitals of the viscera, producing no longer mere disease in the body, but causing destruction to life; so, in like manner, God also, who knows the secret things of the heart, and foreknows the future, in much forbearance allows certain events to happen, which, coming from without upon men, cause to come forth into the light the passions and vices which are concealed within, that by their means those may be cleansed and cured who, through great negligence and carelessness, have admitted within themselves the roots and seeds of sins, so that, when driven outwards and brought to the surface, they may in a certain degree be cast forth and dispersed. [2342] And thus, although a man may appear to be afflicted with evils of a serious kind, suffering convulsions in all his limbs, he may nevertheless, at some future time, obtain relief and a cessation from his trouble; and, after enduring his afflictions to satiety, may, after many sufferings, be restored again to his (proper) condition. For God deals with souls not merely with a view to the short space of our present life, included within sixty years [2343] or more, but with reference to a perpetual and never-ending period, exercising His providential care over souls that are immortal, even as He Himself is eternal and immortal. For He made the rational nature, which He formed in His own image and likeness, incorruptible; and therefore the soul, which is immortal, is not excluded by the shortness of the present life from the divine remedies and cures. 14. But let us take from the Gospels also the similitudes of those things which we have mentioned, in which is described a certain rock, having on it a little superficial earth, on which, when a seed falls, it is said quickly to spring up; but when sprung up, it withers as the sun ascends in the heavens, and dies away, because it did not cast its root deeply into the ground. [2344] Now this rock undoubtedly represents the human soul, hardened on account of its own negligence, and converted into stone because of its wickedness. For God gave no one a stony heart by a creative act; but each individual's heart is said to become stony through his own wickedness and disobedience. As, therefore, if one were to blame a husbandman for not casting his seed more quickly upon rocky ground, because seed cast upon other rocky soil was seen to spring up speedily, the husbandman would certainly say in reply: "I sow this soil more slowly, for this reason, that it may retain the seed which it has received; for it suits this ground to be sown somewhat slowly, lest perhaps the crop, having sprouted too rapidly, and coming forth from the mere surface of a shallow soil, should be unable to withstand the rays of the sun." Would not he who formerly found fault acquiesce in the reasons and superior knowledge of the husbandman, and approve as done on rational grounds what formerly appeared to him as founded on no reason? And in the same way, God, the thoroughly skilled husbandman of all His creation, undoubtedly conceals and delays to another time those [2345] things which we think ought to have obtained health sooner, in order that not the outside of things, rather than the inside, may be cured. But if any one now were to object to us that certain seeds do even fall upon rocky ground, i.e., on a hard and stony heart, we should answer that even this does not happen without the arrangement of Divine Providence; inasmuch as, but for this, it would not be known what condemnation was incurred by rashness in hearing and indifference in investigation, [2346] nor, certainly, what benefit was derived from being trained in an orderly manner. And hence it happens that the soul comes to know its defects, and to cast the blame upon itself, and, consistently with this, to reserve and submit itself to training, i.e., in order that it may see that its faults must first be removed, and that then it must come to receive the instruction of wisdom. As, therefore, souls are innumerable, so also are their manners, and purposes, and movements, and appetencies, and incitements different, the variety of which can by no means be grasped by the human mind; and therefore to God alone must be left the art, and the knowledge, and the power of an arrangement of this kind, as He alone can know both the remedies for each individual soul, and measure out the time of its cure. It is He alone then who, as we said, recognises the ways of individual men, and determines by what way He ought to lead Pharaoh, that through him His name might be named in all the earth, having previously chastised him by many blows, and finally drowning him in the sea. By this drowning, however, it is not to be supposed that God's providence as regards Pharaoh was terminated; for we must not imagine, because he was drowned, that therefore he had forthwith completely [2347] perished: "for in the hand of God are both we and our words; all wisdom, also, and knowledge of workmanship," [2348] as Scripture declares. But these points we have discussed according to our ability, treating of that chapter [2349] of Scripture in which it is said that God hardened the heart of Pharaoh, and agreeably to the statement, "He hath mercy on whom He will have mercy, and whom He will He hardeneth." [2350] 15. Let us now look at those passages of Ezekiel where he says, "I will take away from them their stony heart, and I will put in them a heart of flesh, that they may walk in My statutes, and keep Mine ordinances. [2351] For if God, when He pleases, takes away a heart of stone and bestows a heart of flesh, that His ordinances may be observed and His commandments may be obeyed, it will then appear that it is not in our power to put away wickedness. For the taking away of a stony heart seems to be nothing else than the removal of the wickedness by which one is hardened, from whomsoever God pleases to remove it. Nor is the bestowal of a heart of flesh, that the precepts of God may be observed and His commandments obeyed, any other thing than a man becoming obedient, and no longer resisting the truth, but performing works of virtue. If, then, God promises to do this, and if, before He takes away the stony heart, we are unable to remove it from ourselves, it follows that it is not in our power, but in God's only, to cast away wickedness. And again, if it is not our doing to form within us a heart of flesh, but the work of God alone, it will not be in our power to live virtuously, but it will in everything appear to be a work of divine grace. Such are the assertions of those who wish to prove from the authority of Holy Scripture that nothing lies in our own power. Now to these we answer, that these passages are not to be so understood, but in the following manner. Take the case of one who was ignorant and untaught, and who, feeling the disgrace of his ignorance, should, driven either by an exhortation from some person, or incited by a desire to emulate other wise men, hand himself over to one by whom he is assured that he will be carefully trained and competently instructed. If he, then, who had formerly hardened himself in ignorance, yield himself, as we have said, with full purpose of mind to a master, and promise to obey him in all things, the master, on seeing clearly the resolute nature of his determination, will appropriately promise to take away all ignorance, and to implant knowledge within his mind; not that he undertakes to do this if the disciple refuse or resist his efforts, but only on his offering and binding himself to obedience in all things. So also the Word of God promises to those who draw near to Him, that He will take away their stony heart, not indeed from those who do not listen to His word, but from those who receive the precepts of His teaching; as in the Gospels we find the sick approaching the Saviour, asking to receive health, and thus at last be cured. And in order that the blind might be healed and regain their sight, their part consisted in making supplication to the Saviour, and in believing that their cure could be effected by Him; while His part, on the other hand, lay in restoring to them the power of vision. And in this way also does the Word of God promise to bestow instruction by taking away the stony heart, i.e., by the removal of wickedness, that so men may be able to walk in the divine precepts, and observe the commandments of the law. 16. There is next brought before us that declaration uttered by the Saviour in the Gospel: "That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest they should happen to be converted, and their sins be forgiven them." [2352] On which our opponent will remark: "If those who shall hear more distinctly are by all means to be corrected and converted, and converted in such a manner as to be worthy of receiving the remission of sins, and if it be not in their own power to hear the word distinctly, but if it depend on the Instructor to teach more openly and distinctly, while he declares that he does not proclaim to them the word with clearness, lest they should perhaps hear and understand, and be converted, and be saved, it will follow, certainly, that their salvation is not dependent upon themselves. And if this be so, then we have no free-will either as regards salvation or destruction." Now were it not for the words that are added, "Lest perhaps they should be converted, and their sins be forgiven them," we might be more inclined to return the answer, that the Saviour was unwilling that those individuals whom He foresaw would not become good, should understand the mysteries of the kingdom of heaven, and that therefore He spoke to them in parables; but as that addition follows, "Lest perhaps they should be converted, and their sins be forgiven them," the explanation is rendered more difficult. And, in the first place, we have to notice what defence this passage furnishes against those heretics who are accustomed to hunt out of the Old Testament any expressions which seem, according to their view, to predicate severity and cruelty of God the Creator, as when He is described as being affected with the feeling of vengeance or punishment, or by any of those emotions, however named, from which they deny the existence of goodness in the Creator; for they do not judge of the Gospels with the same mind and feelings, and do not observe whether any such statements are found in them as they condemn and censure in the Old Testament. For manifestly, in the passage referred to, the Saviour is shown, as they themselves admit, not to speak distinctly, for this very reason, that men may not be converted, and when converted, receive the remission of sins. Now, if the words be understood according to the letter merely, nothing less, certainly, will be contained in them than in those passages which they find fault with in the Old Testament. And if they are of opinion that any expressions occurring in such a connection in the New Testament stand in need of explanation, it will necessarily follow that those also occurring in the Old Testament, which are the subject of censure, may be freed from aspersion by an explanation of a similar kind, so that by such means the passages found in both Testaments may be shown to proceed from one and the same God. But let us return, as we best may, to the question proposed. 17. We said formerly, when discussing the case of Pharaoh, that sometimes it does not lead to good results for a man to be cured too quickly, especially if the disease, being shut up within the inner parts of the body, rage with greater fierceness. Whence God, who is acquainted with secret things, and knows all things before they happen, in His great goodness delays the cure of such, and postpones their recovery to a remoter period, and, so to speak, cures them by not curing them, lest a too favourable state of health [2353] should render them incurable. It is therefore possible that, in the case of those to whom, as being "without," the words of our Lord and Saviour were addressed, He, seeing from His scrutiny of the hearts and reins that they were not yet able to receive teaching of a clearer type, veiled by the covering of language the meaning of the profounder mysteries, lest perhaps, being rapidly converted and healed, i.e., having quickly obtained the remission of their sins, they should again easily slide back into the same disease which they had found could be healed without any difficulty. For if this be the case, no one can doubt that the punishment is doubled, and the amount of wickedness increased; since not only are the sins which had appeared to be forgiven repeated, but the court [2354] of virtue also is desecrated when trodden by deceitful and polluted beings, [2355] filled within with hidden wickedness. And what remedy can there ever be for those who, after eating the impure and filthy food of wickedness, have tasted the pleasantness of virtue, and received its sweetness into their mouths, and yet have again betaken themselves to the deadly and poisonous provision of sin? And who doubts that it is better for delay and a temporary abandonment to occur, in order that if, at some future time, they should happen to be satiated with wickedness, and the filth with which they are now delighted should become loathsome, the word of God may at last be appropriately made clear to them, and that which is holy be not given to the dogs, nor pearls be cast before swine, which will trample them under foot, and turn, moreover, and rend and assault those who have proclaimed to them the word of God? These, then, are they who are said to be "without," undoubtedly by way of contrast with those who are said to be "within," and to hear the word of God with greater clearness. And yet those who are "without" do hear the word, although it is covered by parables, and overshadowed by proverbs. There are others, also, besides those who are without, who are called Tyrians, and who do not hear at all, respecting whom the Saviour knew that they would have repented long ago, sitting in sackcloth and ashes, if the miracles performed among others had been done amongst them, and yet these do not hear those things which are heard even by those who are "without:" and I believe, for this reason, that the rank of such in wickedness was far lower and worse than that of those who are said to be "without," i.e., who are not far from those who are within, and who have deserved to hear the word, although in parables; and because, perhaps, their cure was delayed to that time when it will be more tolerable for them on the day of judgment, than for those before whom those miracles which are recorded were performed, that so at last, being then relieved from the weight of their sins, they may enter with more ease and power of endurance upon the way of safety. And this is a point which I wish impressed upon those who peruse these pages, that with respect to topics of such difficulty and obscurity we use our utmost endeavour, not so much to ascertain clearly the solutions of the questions (for every one will do this as the Spirit gives him utterance), as to maintain the rule of faith in the most unmistakeable manner, [2356] by striving to show that the providence of God, which equitably administers all things, governs also immortal souls on the justest principles, (conferring rewards) according to the merits and motives of each individual; the present economy of things [2357] not being confined within the life of this world, but the pre-existing state of merit always furnishing the ground for the state that is to follow, [2358] and thus by an eternal and immutable law of equity, and by the controlling influence of Divine Providence, the immortal soul is brought to the summit of perfection. If one, however, were to object to our statement, that the word of preaching was purposely put aside by certain men of wicked and worthless character, and (were to inquire) why the word was preached to those over whom the Tyrians, who were certainly despised, are preferred in comparison (by which proceeding, certainly, their wickedness was increased, and their condemnation rendered more severe, that they should hear the word who were not to believe it), they must be answered in the following manner: God, who is the Creator of the minds of all men, foreseeing complaints against His providence, especially on the part of those who say, "How could we believe when we neither beheld those things which others saw, nor heard those words which were preached to others? in so far is the blame removed from us, since they to whom the word was announced, and the signs manifested, made no delay whatever, but became believers, overpowered by the very force of the miracles;" wishing to destroy the grounds for complaints of this kind, and to show that it was no concealment of Divine Providence, but the determination of the human mind which was the cause of their ruin, bestowed the grace of His benefits even upon the unworthy and the unbelieving, that every mouth might indeed be shut, and that the mind of man might know that all the deficiency was on its own part, and none on that of God; and that it may, at the same time, be understood and recognised that he receives a heavier sentence of condemnation who has despised the divine benefits conferred upon him than he who has not deserved to obtain or hear them, and that it is a peculiarity of divine compassion, and a mark of the extreme justice of its administration, that it sometimes conceals from certain individuals the opportunity of either seeing or hearing the mysteries of divine power, lest, after beholding the power of the miracles, and recognising and hearing the mysteries of its wisdom, they should, on treating them with contempt and indifference, be punished with greater severity for their impiety. 18. Let us now look to the expression, "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy." [2359] For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim [2360] be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessing, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, [2361] i.e., neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz., to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy." [2362] In the book of Psalms--in the Songs of Degrees, which are ascribed to Solomon--the following statement occurs: "Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain." [2363] By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, [2364] or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly (rewards), and to obtain the prize of our high calling [2365] of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically [2366] did the apostle say, that "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;" in the same manner as if we were to say of agriculture what is actually written: "I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase." [2367] As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [2368] (but by some activity on our part): and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, "I have saved the ship," but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the Churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations. 19. After this there followed this point, that "to will and to do are of God." [2369] Our opponents maintain that if to will be of God, and if to do be of Him, or if, whether we act or desire well or ill, it be of God, then in that case we are not possessed of free-will. Now to this we have to answer, that the words of the apostle do not say that to will evil is of God, or that to will good is of Him; nor that to do good or evil is of God; but his statement is a general one, that to will and to do are of God. For as we have from God this very quality, that we are men, [2370] that we breathe, that we move; so also we have from God (the faculty) by which we will, as if we were to say that our power of motion is from God, [2371] or that the performing of these duties by the individual members, and their movements, are from God. From which, certainly, I do not understand this, that because the hand moves, e.g., to punish unjustly, or to commit an act of theft, the act is of God, but only that the power of motion [2372] is from God; while it is our duty to turn those movements, the power of executing which we have from God, either to purposes of good or evil. And so what the apostle says is, that we receive indeed the power of volition, but that we misuse the will either to good or evil desires. In a similar way, also, we must judge of results. 20. But with respect to the declaration of the apostle, "Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth. Thou wilt say then unto me, Why doth He yet find fault? For who hath resisted His will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?" [2373] Some one will perhaps say, that as the potter out of the same lump makes some vessels to honour, and others to dishonour, so God creates some men for perdition, and others for salvation; and that it is not therefore in our own power either to be saved or to perish; by which reasoning we appear not to be possessed of free-will. We must answer those who are of this opinion with the question, Whether it is possible for the apostle to contradict himself? And if this cannot be imagined of an apostle, how shall he appear, according to them, to be just in blaming those who committed fornication in Corinth, or those who sinned, and did not repent of their unchastity, and fornication, and uncleanness, which they had committed? How, also, does he greatly praise those who acted rightly, like the house of Onesiphorus, saying, "The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he had come to Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day." [2374] Now it is not consistent with apostolic gravity to blame him who is worthy of blame, i.e., who has sinned, and greatly to praise him who is deserving of praise for his good works; and again, as if it were in no one's power to do any good or evil, to say that it was the Creator's doing that every one should act virtuously or wickedly, seeing He makes one vessel to honour, and another to dishonour. And how can he add that statement, "We must all stand before the judgment-seat of Christ, that every one of us may receive in his body, according to what he hath done, whether it be good or bad?" [2375] For what reward of good will be conferred on him who could not commit evil, being formed by the Creator to that very end? or what punishment will deservedly be inflicted on him who was unable to do good in consequence of the creative act of his Maker? [2376] Then, again, how is not this opposed to that other declaration elsewhere, that "in a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master's use, prepared unto every good work." [2377] He, accordingly, who purges himself, is made a vessel unto honour, while he who has disdained to cleanse himself from his impurity is made a vessel unto dishonour. From such declarations, in my opinion, the cause of our actions can in no degree be referred to the Creator. For God the Creator makes a certain vessel unto honour, and other vessels to dishonour; but that vessel which has cleansed itself from all impurity He makes a vessel unto honour, while that which has stained itself with the filth of vice He makes a vessel unto dishonour. The conclusion from which, accordingly, is this, that the cause of each one's actions is a pre-existing one; and then every one, according to his deserts, is made by God either a vessel unto honour or dishonour. Therefore every individual vessel has furnished to its Creator out of itself the causes and occasions of its being formed by Him to be either a vessel unto honour or one unto dishonour. And if the assertion appear correct, as it certainly is, and in harmony with all piety, that it is due to previous causes that every vessel be prepared by God either to honour or to dishonour, it does not appear absurd that, in discussing remoter causes in the same order, and in the same method, we should come to the same conclusion respecting the nature of souls, and (believe) that this was the reason why Jacob was beloved before he was born into this world, and Esau hated, while he still was contained in the womb of his mother. 21. Nay, that very declaration, that from the same lump a vessel is formed both to honour and to dishonour, will not push us hard; for we assert that the nature of all rational souls is the same, as one lump of clay is described as being under the treatment of the potter. Seeing, then, the nature of rational creatures is one, God, according to the previous grounds of merit, [2378] created and formed out of it, as the potter out of the one lump, some persons to honour and others to dishonour. Now, as regards the language of the apostle, which he utters as if in a tone of censure, "Nay but, O man, who art thou that repliest against God?" he means, I think, to point out that such a censure does not refer to any believer who lives rightly and justly, and who has confidence in God, i.e., to such an one as Moses was, of whom Scripture says that "Moses spake, and God answered him by a voice;" [2379] and as God answered Moses, so also does every saint answer God. But he who is an unbeliever, and loses confidence in answering before God owing to the unworthiness of his life and conversation, and who, in relation to these matters, does not seek to learn and make progress, but to oppose and resist, and who, to speak more plainly, is such an one as to be able to say those words which the apostle indicates, when he says, "Why, then, does He yet find fault? for who will resist His will?"--to such an one may the censure of the apostle rightly be directed, "Nay but, O man, who art thou that repliest against God?" This censure accordingly applies not to believers and saints, but to unbelievers and wicked men. Now, to those who introduce souls of different natures, [2380] and who turn this declaration of the apostle to the support of their own opinion, we have to reply as follows: If even they are agreed as to what the apostle says, that out of the one lump are formed both those who are made to honour and those who are made to dishonour, whom they term of a nature that is to be saved and destroyed, there will then be no longer souls of different natures, but one nature for all. And if they admit that one and the same potter may undoubtedly denote one Creator, there will not be different creators either of those who are saved, or of those who perish. Now, truly, let them choose whether they will have a good Creator to be intended who creates bad and ruined men, or one who is not good, who creates good men and those who are prepared to honour. For the necessity of returning an answer will extort from them one of these two alternatives. But according to our declaration, whereby we say that it is owing to preceding causes that God makes vessels either to honour or to dishonour, the approval of God's justice is in no respect limited. For it is possible that this vessel, which owing to previous causes was made in this world to honour, may, if it behave negligently, be converted in another world, according to the deserts of its conduct, into a vessel unto dishonour: as again, if any one, owing to preceding causes, was formed by his Creator in this life a vessel unto dishonour, and shall mend his ways and cleanse himself from all filth and vice, he may, in the new world, be made a vessel to honour, sanctified and useful, and prepared unto every good work. Finally, those who were formed by God in this world to be Israelites, and who have lived a life unworthy of the nobility of their race, and have fallen away from the grandeur of their descent, will, in the world to come, in a certain degree [2381] be converted, on account of their unbelief, from vessels of honour into vessels of dishonour; while, on the other hand, many who in this life were reckoned among Egyptian or Idumean vessels, having adopted the faith and practice of Israelites, when they shall have done the works of Israelites, and shall have entered the Church of the Lord, will exist as vessels of honour in the revelation of the sons of God. From which it is more agreeable to the rule of piety to believe that every rational being, according to his purpose and manner of life, is converted, sometimes from bad to good, and falls away sometimes from good to bad: that some abide in good, and others advance to a better condition, and always ascend to higher things, until they reach the highest grade of all; while others, again, remain in evil, or, if the wickedness within them begin to spread itself further, they descend to a worse condition, and sink into the lowest depth of wickedness. Whence also we must suppose that it is possible there may be some who began at first indeed with small offences, but who have poured out wickedness to such a degree, and attained such proficiency in evil, that in the measure of their wickedness they are equal even to the opposing powers: and again, if, by means of many severe administrations of punishment, they are able at some future time to recover their senses, and gradually attempt to find healing for their wounds, they may, on ceasing from their wickedness, be restored to a state of goodness. Whence we are of opinion that, seeing the soul, as we have frequently said, is immortal and eternal, it is possible that, in the many and endless periods of duration in the immeasurable and different worlds, it may descend from the highest good to the lowest evil, or be restored from the lowest evil to the highest good. 22. But since the words of the apostle, in what he says regarding vessels of honour or dishonour, that "if a man therefore purge himself, he will be a vessel unto honour, sanctified and meet for the Master's service, and prepared unto every good work," appear to place nothing in the power of God, but all in ourselves; while in those in which he declares that "the potter hath power over the clay, to make of the same lump one vessel to honour, another to dishonour," he seems to refer the whole to God,--it is not to be understood that those statements are contradictory, but the two meanings are to be reduced to agreement, and one signification must be drawn from both, viz., that we are not to suppose either that those things which are in our own power can be done without the help of God, or that those which are in God's hand can be brought to completion without the intervention of our acts, and desires, and intention; because we have it not in our own power so to will or do anything, as not to know that this very faculty, by which we are able to will or to do, was bestowed on us by God, according to the distinction which we indicated above. Or again, when God forms vessels, some to honour and others to dishonour, we are to suppose that He does not regard either our wills, or our purposes, or our deserts, to be the causes of the honour or dishonour, as if they were a sort of matter from which He may form the vessel of each one of us either to honour or to dishonour; whereas the very movement of the soul itself, or the purpose of the understanding, may of itself suggest to him, who is not unaware of his heart and the thoughts of his mind, whether his vessel ought to be formed to honour or to dishonour. But let these points suffice, which we have discussed as we best could, regarding the questions connected with the freedom of the will. [2382] __________________________________________________________________ [2275] The whole of this chapter has been preserved in the original Greek, which is literally translated in corresponding portions on each page, so that the differences between Origen's own words and amplifications and alterations of the paraphrase of Rufinus may be at once patent to the reader. [2276] Natura ipsius arbitrii voluntatisque. [2277] Quæcunque hujusmodi sunt, quæ solo habitu materiæ suæ vel corporum constant. [2278] Non tamen animantia sunt. [2279] Phantasia. [2280] Voluntas vel sensus. [2281] Mella, ut aiunt, aeria congregandi. Rufinus seems to have read, in the original, aeroplastein instead of keroplastein,--an evidence that he followed in general the worst readings (Redepenning). [2282] Ordinatior quidem motus. [2283] Incentivo quodam et naturali motu. [2284] Ita ut etiam verisimilibus quibusdam causis intra cordis nostri tribunalia velut judici residenti ex utrâque parte adhiberi videatur assertio, ut causis prius expositis gerendi sententia de rationis judicio proferatur. [2285] Causa ei perfecta et absoluta vel necessitas prævaricandi. [2286] Naturalem corporis intemperiem; psilen ten kataskeuen. [2287] Contra rationem totius eruditionis. In the Greek, "contra rationem" is expressed by para to enarges esti: and the words logou paideutikou (rendered by Rufinus "totius eruditionis," and connected with "contra rationem") belong to the following clause. [2288] Quibus nihil ad turpitudinem deest. [2289] Mic. vi. 8. [2290] Deut. xxx. 15. [2291] Isa. i. 19, 20. [2292] Ps. lxxxi. 13, 14. [2293] Matt. v. 39. [2294] Matt. v. 22. [2295] Matt. v. 28. [2296] Matt. vii. 24. [2297] Matt. vii. 26. [2298] Matt. xxv. 34 sq. [2299] The words in the text are: His qui secundum patientiam boni operis, gloria et incorruptio, qui quærunt vitam eternam. [2300] Rom. ii. 4-10. [2301] Secundum pietatis regulam. [2302] Ex. iv. 21, etc. [2303] Ezek. xi. 19, 20. [2304] Justificationes. [2305] The word "now" is added, as the term "flesh" is frequently used in the New Testament in a bad sense (Redepenning). [2306] Mark iv. 12. [2307] Rom. ix. 16. [2308] Phil. ii. 13. [2309] Rom. ix. 18 sq. [2310] Rom. ix. 18. [2311] Obstupefactus. [2312] Naturaliter. [2313] Commentitias fabulas introducunt. [2314] Quid faciente vel quid prospiciente. [2315] Prospectus et intuitus Dei. Such is the rendering of ennoia by Rufinus. [2316] Ex. ix. 17, cf. xi. 5 and xii. 12. [2317] Heb. vi. 7, 8. [2318] Ex personâ imbrium. [2319] Dure. [2320] Bonitas et æquitas imbrium. [2321] Propositum. [2322] Limum. [2323] Cum utique secundum naturam unum sit. [2324] Malitiæ suæ intentione conceperat. [2325] Cf. Ex. viii. 27-29. [2326] Tropum vel figuram sermonis. [2327] Rom. ii. 4, 5. [2328] Et apostolicæ similitudinis parum munimenti habere adhus videtur assertio. [2329] Isa. lxiii. 17, 18. Here the Septuagint differs from the Masoretic text. [2330] Jer. xx. 7. [2331] Morali utique tropo accipiendum. [2332] Ferratum calcem. [2333] Frenis ferratis. [2334] Heb. xii. 6. [2335] Rom. viii. 35. [2336] Rationabilibus coelestibusque virtutibus. [2337] Primatus. [2338] Immaculatus. [2339] Luke xviii. 14. [2340] 1 Cor. i. 29. [2341] Non tamen sine certâ ratione. [2342] Digeri. The rendering "dispersed" seems to agree best with the meaning intended to be conveyed. [2343] In the Greek the term is pentekontaetian. [2344] Cf. Matt. xiii. 5, 6. [2345] Hæc. [2346] Persecrutationis improbitas. [2347] Substantialiter. [2348] Wisd. vii. 16. [2349] Capitulum. [2350] Rom. ix. 18. [2351] Ezek. xi. 19, 20. [2352] Mark iv. 12. [2353] Prospera sanitas. [2354] Aula. [2355] Mentes. [2356] Evidentissimâ assertione pietatis regulam teneamus. [2357] Dispensatio humana. [2358] Futuri status causam præstat semper anterior meritorum status. [2359] Rom. ix. 16. [2360] Ad finem boni. [2361] Medium est velle bona. [2362] Rom. ix. 16. [2363] Ps. cxxvii. 1. [2364] Procinctum juvenum. [2365] Supernæ vocationis. [2366] Valde consequenter. [2367] 1 Cor. iii. 6, 7. [2368] "Nostra perfectio non quidem nobis cessantibus et otiosis efficitur." There is an ellipsis of some such words as, "but by activity on our part." [2369] Cf. Phil. ii. 13. [2370] Hoc ipsum, quod homines sumus. [2371] Sicut dicamus, quod movemur, ex Deo est. [2372] Hoc ipsum, quod movetur. [2373] Rom. ix. 18-21. [2374] 2 Tim. i. 16-18. [2375] 2 Cor. v. 10. [2376] Ex ipsâ conditoris creatione. [2377] 2 Tim. ii. 20, 21. [2378] Secundum præcedentes meritorum causas. [2379] Ex. xix. 19. [2380] Diversas animarum naturas. [2381] Quodammodo. [2382] [Elucidation II.] __________________________________________________________________ Translation from the Greek. Chapter I.--On the Freedom of the Will, [2383] With an Explanation and Interpretation of Those Statements of Scripture Which Appear to Nullify It. 1. Since in the preaching of the Church there is included the doctrine respecting a just judgment of God, which, when believed to be true, incites those who hear it to live virtuously, and to shun sin by all means, inasmuch as they manifestly acknowledge that things worthy of praise and blame are within our own power, come and let us discuss by themselves a few points regarding the freedom of the will--a question of all others most necessary. And that we may understand what the freedom of the will is, it is necessary to unfold the conception of it, [2384] that this being declared with precision, the subject may be placed before us. 2. Of things that move, some have the cause of their motion within themselves; others, again, are moved only from without. Now only portable things are moved from without, such as pieces of wood, and stones, and all matter that is held together by their constitution alone. [2385] And let that view be removed from consideration which calls the flux of bodies motion, since it is not needed for our present purpose. But animals and plants have the cause of their motion within themselves, and in general whatever is held together by nature and a soul, to which class of things they say that metals also belong. And besides these, fire too is self-moved, and perhaps also fountains of water. Now, of those things which have the cause of their movement within themselves, some, they say, are moved out of themselves, others from themselves: things without life, out of themselves; animate things, from themselves. For animate things are moved from themselves, a phantasy [2386] springing up in them which incites to effort. And again, in certain animals phantasies are formed which call forth an effort, the nature of the phantasy [2387] stirring up the effort in an orderly manner, as in the spider is formed the phantasy of weaving; and the attempt to weave follows, the nature of its phantasy inciting the insect in an orderly manner to this alone. And besides its phantasial nature, nothing else is believed to belong to the insect. [2388] And in the bee there is formed the phantasy to produce wax. 3. The rational animal, however, has, in addition to its phantasial nature, also reason, which judges the phantasies, and disapproves of some and accepts others, in order that the animal may be led according to them. Therefore, since there are in the nature of reason aids towards the contemplation of virtue and vice, by following which, after beholding good and evil, we select the one and avoid the other, we are deserving of praise when we give ourselves to the practice of virtue, and censurable when we do the reverse. We must not, however, be ignorant that the greater part of the nature assigned to all things is a varying quantity [2389] among animals, both in a greater and a less degree; so that the instinct in hunting-dogs and in war-horses approaches somehow, so to speak, to the faculty of reason. Now, to fall under some one of those external causes which stir up within us this phantasy or that, is confessedly not one of those things that are dependent upon ourselves; but to determine that we shall use the occurrence in this way or differently, is the prerogative of nothing else than of the reason within us, which, as occasion offers, [2390] arouses us towards efforts inciting to what is virtuous and becoming, or turns us aside to what is the reverse. 4. But if any one maintain that this very external cause is of such a nature that it is impossible to resist it when it comes in such a way, let him turn his attention to his own feelings and movements, (and see) whether there is not an approval, and assent, and inclination of the controlling principle towards some object on account of some specious arguments. [2391] For, to take an instance, a woman who has appeared before a man that has determined to be chaste, and to refrain from carnal intercourse, and who has incited him to act contrary to his purpose, is not a perfect [2392] cause of annulling his determination. For, being altogether pleased with the luxury and allurement of the pleasure, and not wishing to resist it, or to keep his purpose, he commits an act of licentiousness. Another man, again (when the same things have happened to him who has received more instruction, and has disciplined himself [2393] ), encounters, indeed, allurements and enticements; but his reason, as being strengthened to a higher point, and carefully trained, and confirmed in its views towards a virtuous course, or being near to confirmation, [2394] repels the incitement, and extinguishes the desire. 5. Such being the case, to say that we are moved from without, and to put away the blame from ourselves, by declaring that we are like to pieces of wood and stones, which are dragged about by those causes that act upon them from without, is neither true nor in conformity with reason, but is the statement of him who wishes to destroy [2395] the conception of free-will. For if we were to ask such an one what was free-will, he would say that it consisted in this, that when purposing to do some thing, no external cause came inciting to the reverse. But to blame, on the other hand, the mere constitution of the body, [2396] is absurd; for the disciplinary reason, [2397] taking hold of those who are most intemperate and savage (if they will follow her exhortation), effects a transformation, so that the alteration and change for the better is most extensive,--the most licentious men frequently becoming better than those who formerly did not seem to be such by nature; and the most savage men passing into such a state of mildness, [2398] that those persons who never at any time were so savage as they were, appear savage in comparison, so great a degree of gentleness having been produced within them. And we see other men, most steady and respectable, driven from their state of respectability and steadiness by intercourse with evil customs, so as to fall into habits of licentiousness, often beginning their wickedness in middle age, and plunging into disorder after the period of youth has passed, which, so far as its nature is concerned, is unstable. Reason, therefore, demonstrates that external events do not depend on us, but that it is our own business to use them in this way or the opposite, having received reason as a judge and an investigator [2399] of the manner in which we ought to meet those events that come from without. 6. Now, that it is our business to live virtuously, and that God asks this of us, as not being dependent on Him nor on any other, nor, as some think, upon fate, but as being our own doing, the prophet Micah will prove when he says: "If it has been announced to thee, O man, what is good, or what does the Lord require of thee, except to do justice and to love mercy?" [2400] Moses also: "I have placed before thy face the way of life, and the way of death: choose what is good, and walk in it." [2401] Isaiah too: "If you are willing, and hear me, ye shall eat the good of the land; but if ye be unwilling, and will not hear me, the sword will consume you: for the mouth of the Lord hath spoken it." [2402] And in the Psalms: "If My people had heard Me, and Israel had walked in My ways, I would have humbled their enemies to nothing, and laid My hand upon those that afflicted them;" [2403] showing that it was in the power of His people to hear and to walk in the ways of God. And the Saviour also, when He commands, "But I say unto you, Resist not evil;" [2404] and, "Whosoever shall be angry with his brother, shall be in danger of the judgment;" [2405] and, "Whosoever shall look upon a woman to lust after her, hath already committed adultery with her in his heart;" [2406] and by any other commandment which He gives, declares that it lies with ourselves to keep what is enjoined, and that we shall reasonably [2407] be liable to condemnation if we transgress. And therefore He says in addition: "He that heareth My words, and doeth them, shall be likened to a prudent man, who built his house upon a rock," etc., etc.; "while he that heareth them, but doeth them not, is like a foolish man, who built his house upon the sand," etc. [2408] And when He says to those on His right hand, "Come, ye blessed of My Father," etc.; "for I was an hungered, and ye gave Me to eat; I was athirst, and ye gave Me to drink," [2409] it is exceedingly manifest that He gives the promises to these as being deserving of praise. But, on the contrary, to the others, as being censurable in comparison with them, He says, "Depart, ye cursed, into everlasting fire!" [2410] And let us observe how Paul also converses [2411] with us as having freedom of will, and as being ourselves the cause of ruin or salvation, when he says, "Dost thou despise the riches of His goodness, and of His patience, and of His long-suffering; not knowing that the goodness of God leadeth thee to repentance? But, according to thy hardness and impenitent heart, thou art treasuring up for thyself wrath on the day of wrath and revelation of the righteous judgment of God; who will render to every one according to his works: to those who, by patient continuance in well-doing, seek for glory and immortality, eternal life; while to those who are contentious, and believe not the truth, but who believe iniquity, anger, wrath, tribulation, and distress, on every soul of man that worketh evil; on the Jew first, and on the Greek: but glory, and honour, and peace to every one that worketh good; to the Jew first, and to the Greek." [2412] There are, indeed, innumerable passages in the Scriptures which establish with exceeding clearness the existence of freedom of will. 7. But, since certain declarations of the Old Testament and of the New lead to the opposite conclusion--namely, that it does not depend on ourselves to keep the commandments and to be saved, or to transgress them and to be lost--let us adduce them one by one, and see the explanations of them, in order that from those which we adduce, any one selecting in a similar way all the passages that seem to nullify free-will, may consider what is said about them by way of explanation. And now, the statements regarding Pharaoh have troubled many, respecting whom God declared several times, "I will harden Pharaoh's heart." [2413] For if he is hardened by God, and commits sin in consequence of being hardened, he is not the cause of sin to himself; and if so, then neither does Pharaoh possess free-will. And some one will say that, in a similar way, they who perish have not free-will, and will not perish of themselves. The declaration also in Ezekiel, "I will take away their stony hearts, and will put in them hearts of flesh, that they may walk in My precepts, and keep My commandments," [2414] might lead one to think that it was God who gave the power to walk in His commandments, and to keep His precepts, by His withdrawing the hindrance--the stony heart, and implanting a better--a heart of flesh. And let us look also at the passage in the Gospel--the answer which the Saviour returns to those who inquired why He spake to the multitude in parables. His words are: "That seeing they might not see; and hearing they may hear, and not understand; lest they should be converted, and their sins be forgiven them." [2415] The passage also in Paul: "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy." [2416] The declarations, too, in other places, that "both to will and to do are of God;" [2417] "that God hath mercy upon whom He will have mercy, and whom He will He hardeneth. Thou wilt say then, Why doth He yet find fault? For who hath resisted His will?" "The persuasion is of Him that calleth, and not of us." [2418] "Nay, O man, who art thou that repliest against God? Shall the thing formed say to him that hath formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?" [2419] Now these passages are sufficient of themselves to trouble the multitude, as if man were not possessed of free-will, but as if it were God who saves and destroys whom He will. 8. Let us begin, then, with what is said about Pharaoh--that he was hardened by God, that he might not send away the people; along with which will be examined also the statement of the apostle, "Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth." [2420] And certain of those who hold different opinions misuse these passages, themselves also almost destroying free-will by introducing ruined natures incapable of salvation, and others saved which it is impossible can be lost; and Pharaoh, they say, as being of a ruined nature, is therefore hardened by God, who has mercy upon the spiritual, but hardens the earthly. Let us see now what they mean. For we shall ask them if Pharaoh was of an earthy nature; and when they answer, we shall say that he who is of an earthy nature is altogether disobedient to God: but if disobedient, what need is there of his heart being hardened, and that not once, but frequently? Unless perhaps, since it was possible for him to obey (in which case he would certainly have obeyed, as not being earthy, when hard pressed by the signs and wonders), God needs him to be disobedient to a greater degree, [2421] in order that He may manifest His mighty deeds for the salvation of the multitude, and therefore hardens his heart. This will be our answer to them in the first place, in order to overturn their supposition that Pharaoh was of a ruined nature. And the same reply must be given to them with respect to the statement of the apostle. For whom does God harden? Those who perish, as if they would obey unless they were hardened, or manifestly those who would be saved because they are not of a ruined nature. And on whom has He mercy? Is it on those who are to be saved? And how is there need of a second mercy for those who have been prepared once for salvation, and who will by all means become blessed on account of their nature? Unless perhaps, since they are capable of incurring destruction, if they did not receive mercy, they will obtain mercy, in order that they may not incur that destruction of which they are capable, but may be in the condition of those who are saved. And this is our answer to such persons. 9. But to those who think they understand the term "hardened," we must address the inquiry, What do they mean by saying that God, by His working, hardens the heart, and with what purpose does He do this? For let them observe the conception [2422] of a God who is in reality just and good; but if they will not allow this, let it be conceded to them for the present that He is just; and let them show how the good and just God, or the just God only, appears to be just, in hardening the heart of him who perishes because of his being hardened: and how the just God becomes the cause of destruction and disobedience, when men are chastened by Him on account of their hardness and disobedience. And why does He find fault with him, saying, "Thou wilt not let My people go;" [2423] "Lo, I will smite all the first-born in Egypt, even thy first-born;" [2424] and whatever else is recorded as spoken from God to Pharaoh through the intervention of Moses? For he who believes that the Scriptures are true, and that God is just, must necessarily endeavour, if he be honest, [2425] to show how God, in using such expressions, may be distinctly [2426] understood to be just. But if any one should stand, declaring with uncovered head that the Creator of the world was inclined to wickedness, [2427] we should need other words to answer them. 10. But since they say that they regard Him as a just God, and we as one who is at the same time good and just, let us consider how the good and just God could harden the heart of Pharaoh. See, then, whether, by an illustration used by the apostle in the Epistle to the Hebrews, we are able to prove that by one operation [2428] God has mercy upon one man while He hardens another, although not intending to harden; but, (although) having a good purpose, hardening follows as a result of the inherent principle of wickedness in such persons, [2429] and so He is said to harden him who is hardened. "The earth," he says, "which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them for whom it is dressed, receiveth blessing from God; but that which beareth thorns and briers is rejected, and is nigh to cursing, whose end is to be burned." [2430] As respects the rain, then, there is one operation; and there being one operation as regards the rain, the ground which is cultivated produces fruit, while that which is neglected and is barren produces thorns. Now, it might seem profane [2431] for Him who rains to say, "I produced the fruits, and the thorns that are in the earth;" and yet, although profane, it is true. For, had rain not fallen, there would have been neither fruits nor thorns; but, having fallen at the proper time and in moderation, both were produced. The ground, now, which drank in the rain which often fell upon it, and yet produced thorns and briers, is rejected and nigh to cursing. The blessing, then, of the rain descended even upon the inferior land; but it, being neglected and uncultivated, yielded thorns and thistles. In the same way, therefore, the wonderful works also done by God are, as it were, the rain; while the differing purposes are, as it were, the cultivated and neglected land, being (yet), like earth, of one nature. 11. And as if the sun, uttering a voice, were to say, "I liquefy and dry up," liquefaction and drying up being opposite things, he would not speak falsely as regards the point in question; [2432] wax being melted and mud being dried by the same heat; so the same operation, which was performed through the instrumentality of Moses, proved the hardness of Pharaoh on the one hand, the result of his wickedness, and the yielding of the mixed Egyptian multitude who took their departure with the Hebrews. And the brief statement [2433] that the heart of Pharaoh was softened, as it were, when he said, "But ye shall not go far: ye will go a three days' journey, and leave your wives," [2434] and anything else which he said, yielding little by little before the signs, proves that the wonders made some impression even upon him, but did not accomplish all (that they might). Yet even this would not have happened, if that which is supposed by the many--the hardening of Pharaoh's heart--had been produced by God Himself. And it is not absurd to soften down such expressions agreeably to common usage: [2435] for good masters often say to their slaves, when spoiled by their kindness and forbearance, "I have made you bad, and I am to blame for offences of such enormity." For we must attend to the character and force of the phrase, and not argue sophistically, [2436] disregarding the meaning of the expression. Paul accordingly, having examined these points clearly, says to the sinner: "Or despisest thou the riches of His goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance? but, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God." [2437] Now, let what the apostle says to the sinner be addressed to Pharaoh, and then the announcements made to him will be understood to have been made with peculiar fitness, as to one who, according to his hardness and unrepentant heart, was treasuring up to himself wrath; seeing that his hardness would not have been proved nor made manifest unless miracles had been performed, and miracles, too, of such magnitude and importance. 12. But since such narratives are slow to secure assent, [2438] and are considered to be forced, [2439] let us see from the prophetical declarations also, what those persons say, who, although they have experienced the great kindness of God, have not lived virtuously, but have afterwards sinned. "Why, O Lord, hast Thou made us to err from Thy ways? Why hast Thou hardened our heart, so as not to fear Thy name? Return for Thy servants' sake, for the tribes of Thine inheritance, that we may inherit a small portion of Thy holy mountain." [2440] And in Jeremiah: "Thou hast deceived me, O Lord, and I was deceived; Thou wert strong, and Thou didst prevail." [2441] For the expression, "Why hast Thou hardened our heart, so as not to fear Thy name?" uttered by those who are begging to receive mercy, is in its nature as follows: "Why hast Thou spared us so long, not visiting us because of our sins, but deserting us, until our transgressions come to a height?" Now He leaves the greater part of men unpunished, both in order that the habits of each one may be examined, so far as it depends upon ourselves, and that the virtuous may be made manifest in consequence of the test applied; while the others, not escaping notice from God--for He knows all things before they exist--but from the rational creation and themselves, may afterwards obtain the means of cure, seeing they would not have known the benefit had they not condemned themselves. It is of advantage to each one, that he perceive his own peculiar nature [2442] and the grace of God. For he who does not perceive his own weakness and the divine favour, although he receive a benefit, yet, not having made trial of himself, nor having condemned himself, will imagine that the benefit conferred upon him by the grace of Heaven is his own doing. And this imagination, producing also vanity, [2443] will be the cause of a downfall: which, we conceive, was the case with the devil, who attributed to himself the priority which he possessed when in a state of sinlessness. [2444] "For every one that exalteth himself shall be abased," and "every one that humbleth himself shall be exalted." [2445] And observe, that for this reason divine things have been concealed from the wise and prudent, in order, as says the apostle, that "no flesh should glory in the presence of God;" [2446] and they have been revealed to babes, to those who after childhood have come to better things, and who remember that it is not so much from their own effort, as by the unspeakable goodness (of God), that they have reached the greatest possible extent of blessedness. 13. It is not without reason, then, that he who is abandoned, is abandoned to the divine judgment, and that God is long-suffering with certain sinners; but because it will be for their advantage, with respect to the immortality of the soul and the unending world, [2447] that they be not quickly brought [2448] into a state of salvation, but be conducted to it more slowly, after having experienced many evils. For as physicians, who are able to cure a man quickly, when they suspect that a hidden poison exists in the body, do the reverse of healing, making this more certain through their very desire to heal, deeming it better for a considerable time to retain the patient under inflammation and sickness, in order that he may recover his health more surely, than to appear to produce a rapid recovery, and afterwards to cause a relapse, and (thus) that hasty cure last only for a time; in the same way, God also, who knows the secret things of the heart, and foresees future events, in His long-suffering, permits (certain events to occur), and by means of those things which happen from without extracts the secret evil, in order to cleanse him who through carelessness has received the seeds of sin, that having vomited them forth when they came to the surface, although he may have been deeply involved in evils, he may afterwards obtain healing after his wickedness, and be renewed. [2449] For God governs souls not with reference, let me say, to the fifty [2450] years of the present life, but with reference to an illimitable [2451] age: for He made the thinking principle immortal in its nature, and kindred to Himself; and the rational soul is not, as in this life, excluded from cure. 14. Come now, and let us use the following image [2452] from the Gospel. There is a certain rock, with a little surface-soil, on which, if seeds fall, they quickly spring up; but when sprung up, as not having root, they are burned and withered when the sun has arisen. Now this rock is a human soul, hardened on account of its negligence, and converted to stone because of its wickedness; for no one receives from God a heart created of stone, but it becomes such in consequence of wickedness. If one, then, were to find fault with the husbandman for not sowing his seed sooner upon the rocky soil, when he saw other rocky ground which had received seed flourishing, the husbandman would reply, "I shall sow this ground more slowly, casting in seeds that will be able to retain their hold, this slower method being better for the ground, and more secure than that which receives the seed in a more rapid manner, and more upon the surface." (The person finding fault) would yield his assent to the husbandman, as one who spoke with sound reason, and who acted with skill: so also the great Husbandman of all nature postpones that benefit which might be deemed premature, [2453] that it may not prove superficial. But it is probable that here some one may object to us with reference to this: "Why do some of the seeds fall upon the earth that has superficial soil, the soul being, as it were, a rock?" Now we must say, in answer to this, that it was better for this soul, which desired better things precipitately, [2454] and not by a way which led to them, to obtain its desire, in order that, condemning itself on this account, it may, after a long time, endure to receive the husbandry which is according to nature. For souls are, as one may say, innumerable; and their habits are innumerable, and their movements, and their purposes, and their assaults, and their efforts, of which there is only one admirable administrator, who knows both the season, and the fitting helps, and the avenues, and the ways, viz., the God and Father of all things, who knows how He conducts even Pharaoh by so great events, and by drowning in the sea, with which latter occurrence His superintendence of Pharaoh does not cease. For he was not annihilated when drowned: "For in the hand of God are both we and our words; all wisdom also, and knowledge of workmanship." [2455] And such is a moderate defence with regard to the statement that "Pharaoh's heart was hardened," and that "God hath mercy upon whom He will have mercy, and whom He will He hardeneth." 15. Let us look also at the declaration in Ezekiel, which says, "I shall take away their stony hearts, and will put in them hearts of flesh, that they may walk in My statutes and keep My precepts." [2456] For if God, when He wills, takes away the stony hearts, and implants hearts of flesh, so that His precepts are obeyed and His commandments are observed, it is not in our power to put away wickedness. For the taking away of the stony hearts is nothing else than the taking away of the wickedness, according to which one is hardened, from him from whom God wills to take it; and the implanting of a heart of flesh, so that a man may walk in the precepts of God and keep His commandments, what else is it than to become somewhat yielding and unresistent to the truth, and to be capable of practising virtues? And if God promises to do this, and if, before He takes away the stony hearts, we do not lay them aside, it is manifest that it does not depend upon ourselves to put away wickedness; and if it is not we who do anything towards the production within us of the heart of flesh, but if it is God's doing, it will not be our own act to live agreeably to virtue, but altogether (the result of) divine grace. Such will be the statements of him who, from the mere words (of Scripture), annihilates free-will. [2457] But we shall answer, saying, that we ought to understand these passages thus: That as a man, e.g., who happened to be ignorant and uneducated, on perceiving his own defects, either in consequence of an exhortation from his teacher, or in some other way, should spontaneously give himself up to him whom he considers able to introduce [2458] him to education and virtue; and, on his yielding himself up, his instructor promises that he will take away his ignorance, and implant instruction, not as if it contributed nothing to his training, and to the avoiding of ignorance, that he brought himself to be healed, but because the instructor promised to improve him who desired improvement; so, in the same way, the Word of God promises to take away wickedness, which it calls a stony heart, from those who come to it, not if they are unwilling, but (only) if they submit themselves to the Physician of the sick, as in the Gospels the sick are found coming to the Saviour, and asking to obtain healing, and so are cured. And, let me say, the recovery of sight by the blind is, so far as their request goes, the act of those who believe that they are capable of being healed; but as respects the restoration of sight, it is the work of our Saviour. Thus, then, does the Word of God promise to implant knowledge in those who come to it, by taking away the stony and hard heart, which is wickedness, in order that one may walk in the divine commandments, and keep the divine injunctions. 16. There was after this the passage from the Gospel, where the Saviour said, that for this reason did He speak to those without in parables, that "seeing they may not see, and hearing they may not understand; lest they should be converted, and their sins be forgiven them." [2459] Now, our opponent will say, "If some persons are assuredly converted on hearing words of greater clearness, so that they become worthy of the remission of sins, and if it does not depend upon themselves to hear these words of greater clearness, but upon him who teaches, and he for this reason does not announce them to them more distinctly, lest they should see and understand, it is not within the power of such to be saved; and if so, we are not possessed of free-will as regards salvation and destruction." Effectual, indeed, would be the reply to such arguments, were it not for the addition, "Lest they should be converted, and their sins be forgiven them,"--namely, that the Saviour did not wish those who were not to become good and virtuous to understand the more mystical (parts of His teaching), and for this reason spake to them in parables; but now, on account of the words, "Lest they should be converted, and their sins be forgiven them," the defence is more difficult. In the first place, then, we must notice the passage in its bearing on the heretics, who hunt out those portions from the Old Testament where is exhibited, as they themselves daringly assert, the cruelty [2460] of the Creator of the world [2461] in His purpose of avenging and punishing the wicked, [2462] or by whatever other name they wish to designate such a quality, so speaking only that they may say that goodness does not exist in the Creator; and who do not deal with the New Testament in a similar manner, nor in a spirit of candour, [2463] but pass by places similar to those which they consider censurable in the Old Testament. For manifestly, and according to the Gospel, is the Saviour shown, as they assert, by His former words, not to speak distinctly for this reason, that men might not be converted, and, being converted, might become deserving of the remission of sins: which statement of itself is nothing inferior [2464] to those passages from the Old Testament which are objected to. And if they seek to defend the Gospel, we must ask them whether they are not acting in a blameworthy manner in dealing differently with the same questions; and, while not stumbling against the New Testament, but seeking to defend it, they nevertheless bring a charge against the Old regarding similar points, whereas they ought to offer a defence in the same way of the passages from the New. And therefore we shall force them, on account of the resemblances, to regard all as the writings of one God. Come, then, and let us, to the best of our ability, furnish an answer to the question submitted to us. 17. We asserted also, when investigating the subject of Pharaoh, that sometimes a rapid cure is not for the advantage of those who are healed, if, after being seized by troublesome diseases, they should easily get rid of those by which they had been entangled. For, despising the evil as one that is easy of cure, and not being on their guard a second time against falling into it, they will be involved in it (again). Wherefore, in the case of such persons, the everlasting God, the Knower of secrets, who knows all things before they exist, in conformity with His goodness, delays sending them more rapid assistance, and, so to speak, in helping them does not help, the latter course being to their advantage. It is probable, then, that those "without," of whom we are speaking, having been foreseen by the Saviour, according to our supposition, as not (likely) to prove steady in their conversion, [2465] if they should hear more clearly the words that were spoken, were (so) treated by the Saviour as not to hear distinctly the deeper (things of His teaching), [2466] lest, after a rapid conversion, and after being healed by obtaining remission of sins, they should despise the wounds of their wickedness, as being slight and easy of healing, and should again speedily relapse into them. And perhaps also, suffering punishment for their former transgressions against virtue, which they had committed when they had forsaken her, they had not yet filled up the (full) time; in order that, being abandoned by the divine superintendence, and being filled [2467] to a greater degree by their own evils which they had sown, they may afterwards be called to a more stable repentance; so as not to be quickly entangled again in those evils in which they had formerly been involved when they treated with insolence the requirements of virtue, and devoted themselves to worse things. Those, then, who are said to be "without" (manifestly by comparison with those "within"), not being very far from those "within," while those "within" hear clearly, do themselves hear indistinctly, because they are addressed in parables; but nevertheless they do hear. Others, again, of those "without," who are called Tyrians, although it was foreknown that they would have repented long ago, sitting in sackcloth and ashes, had the Saviour come near their borders, do not hear even those words which are heard by those "without" (being, as is probable, very far inferior in merit to those "without" [2468] ), in order that at another season, after it has been more tolerable for them than for those who did not receive the word (among whom he mentioned also the Tyrians), they may, on hearing the word at a more appropriate time, obtain a more lasting repentance. But observe whether, besides our desire to investigate (the truth), we do not rather strive to maintain an attitude of piety in everything regarding God and His Christ, [2469] seeing we endeavour by every means to prove that, in matters so great and so peculiar regarding the varied providence of God, He takes an oversight of the immortal soul. If, indeed, one were to inquire regarding those things that are objected to, why those who saw wonders and who heard divine words are not benefited, while the Tyrians would have repented if such had been performed and spoken amongst them; and should ask, and say, Why did the Saviour proclaim such to these persons, to their own hurt, that their sin might be reckoned to them as heavier? we must say, in answer to such an one, that He who understands the dispositions [2470] of all those who find fault with His providence--(alleging) that it is owing to it that they have not believed, because it did not permit them to see what it enabled others to behold, and did not arrange for them to hear those words by which others, on hearing them, were benefited--wishing to prove that their defence is not founded on reason, He grants those advantages which those who blame His administration asked; in order that, after obtaining them, they may notwithstanding be convicted of the greatest impiety in not having even then yielded themselves to be benefited, and may cease from such audacity; and having been made free in respect to this very point, may learn that God occasionally, in conferring benefits upon certain persons, delays and procrastinates, not conferring the favour of seeing and hearing those things which, when seen and heard, would render the sin of those who did not believe, after acts so great and peculiar, heavier and more serious. 18. Let us look next at the passage: "So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." [2471] For they who find fault say: If "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy," salvation does not depend upon ourselves, but upon the arrangement [2472] made by Him who has formed [2473] us such as we are, or on the purpose [2474] of Him who showeth mercy when he pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; [2475] since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; [2476] for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give (perhaps) a third answer, that to desire and run after what is good is one of those things that are indifferent, [2477] and neither beautiful [2478] nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz., to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defence which I think we can offer to the statement, that "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." [2479] Solomon says in the book of Psalms (for the Song of Degrees [2480] is his, from which we shall quote the words): "Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh in vain:" [2481] not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, [2482] it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the (mere) human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus--for these things are accomplished with the assistance of God--it is well said that "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." As if also it were said with regard to husbandry what also is actually recorded: "I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase." [2483] Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; [2484] for it is not completed [2485] by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, [2486] and the mildness of the air, [2487] and the light of the stars, all co-operating in the preservation of the crew, what proportion [2488] could the art of navigation be said to bear in the bringing of the ship into harbour?--since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely [2489] greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." For if in the manner which they imagine we must explain the statement, [2490] that "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy," the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the Churches: it is in vain also that we give ourselves up to desire better things, and in vain also (to attempt) to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage. [2491] 19. Besides these, there is the passage, "Both to will and to do are of God." [2492] And some assert that, if to will be of God, and to do be of God, and if, whether we will evil or do evil, these (movements) come to us from God, then, if so, we are not possessed of free-will. But again, on the other hand, when we will better things, and do things that are more excellent, [2493] seeing that willing and doing are from God, it is not we who have done the more excellent things, but we only appeared (to perform them), while it was God that bestowed them; [2494] so that even in this respect we do not possess free-will. Now to this we have to answer, that the language of the apostle does not assert that to will evil is of God, or to will good is of Him (and similarly with respect to doing better and worse); but that to will in a general [2495] way, and to run in a general way, (are from Him). For as we have from God (the property) of being living things and human beings, so also have we that of willing generally, and, so to speak, of motion in general. And as, possessing (the property) of life and of motion, and of moving, e.g., these members, the hands or the feet, we could not rightly say [2496] that we had from God this species of motion, [2497] whereby we moved to strike, or destroy, or take away another's goods, but that we had received from Him simply the generic [2498] power of motion, which we employed to better or worse purposes; so we have obtained from God (the power) of acting, in respect of our being living things, and (the power) to will from the Creator [2499] while we employ the power of will, as well as that of action, for the noblest objects, or the opposite. 20. Still the declaration of the apostle will appear to drag us to the conclusion that we are not possessed of freedom of will, in which, objecting against himself, he says, "Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth. Thou wilt say then unto me, Why doth He yet find fault? For who hath resisted His will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?" [2500] For it will be said: If the potter of the same lump make some vessels to honour and others to dishonour, and God thus form some men for salvation and others for ruin, then salvation or ruin does not depend upon ourselves, nor are we possessed of free-will. Now we must ask him who deals so with these passages, whether it is possible to conceive of the apostle as contradicting himself. I presume, however, that no one will venture to say so. If, then, the apostle does not utter contradictions, how can he, according to him who so understands him, reasonably find fault, censuring the individual at Corinth who had committed fornication, or those who had fallen away, and had not repented of the licentiousness and impurity of which they had been guilty? And how can he bless those whom he praises as having done well, as he does the house of Onesiphorus in these words: "The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant to him that he may find mercy of the Lord in that day." [2501] It is not consistent for the same apostle [2502] to blame the sinner as worthy of censure, and to praise him who had done well as deserving of approval; and again, on the other hand, to say, as if nothing depended on ourselves, that the cause was in the Creator [2503] why the one vessel was formed to honour, and the other to dishonour. And how is this statement correct: [2504] "For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad," [2505] since they who have done evil have advanced to this pitch of wickedness [2506] because they were created vessels unto dishonour, while they that have lived virtuously have done good because they were created from the beginning for this purpose, and became vessels unto honour? And again, how does not the statement made elsewhere conflict with the view which these persons draw from the words which we have quoted (that it is the fault of the Creator that one vessel is in honour and another in dishonour), viz., "that in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself, he shall be a vessel unto honour, sanctified, and meet for the Master's use, and prepared unto every good work;" [2507] for if he who purges himself becomes a vessel unto honour, and he who allows himself to remain unpurged [2508] becomes a vessel unto dishonour, then, so far as these words are concerned, the Creator is not at all to blame. For the Creator makes vessels of honour and vessels of dishonour, not from the beginning according to His foreknowledge, [2509] since He does not condemn or justify beforehand [2510] according to it; but (He makes) those into vessels of honour who purged themselves, and those into vessels of dishonour who allowed themselves to remain unpurged: so that it results from older causes [2511] (which operated) in the formation of the vessels unto honour and dishonour, that one was created for the former condition, and another for the latter. But if we once admit that there were certain older causes (at work) in the forming of a vessel unto honour, and of one unto dishonour, what absurdity is there in going back to the subject of the soul, and (in supposing) that a more ancient cause for Jacob being loved and for Esau being hated existed with respect to Jacob before his assumption of a body, and with regard to Esau before he was conceived in the womb of Rebecca? 21. And at the same time, it is clearly shown that, as far as regards the underlying nature, [2512] as there is one (piece of) clay which is under the hands of the potter, from which piece vessels are formed unto honour and dishonour; so the one nature of every soul being in the hands of God, and, so to speak, there being (only) one lump of reasonable beings, [2513] certain causes of more ancient date led to some being created vessels unto honour, and others vessels unto dishonour. But if the language of the apostle convey a censure when he says, "Nay but, O man, who art thou that repliest against God?" it teaches us that he who has confidence before God, and is faithful, and has lived virtuously, would not hear the words, "Who art thou that repliest against God?" Such an one, e.g., as Moses was, "For Moses spake, and God answered him with a voice;" [2514] and as God answers Moses, so does a saint also answer God. But he who does not possess this confidence, manifestly, either because he has lost it, or because he investigates these matters not from a love of knowledge, but from a desire to find fault, [2515] and who therefore says, "Why does He yet find fault? for who hath resisted His will?" would merit the language of censure, which says, "Nay but, O man, who art thou that repliest against God?" Now to those who introduce different natures, and who make use of the declaration of the apostle (to support their view), the following must be our answer. If they maintain [2516] that those who perish and those who are saved are formed of one lump, and that the Creator of those who are saved is the Creator also of them who are lost, and if He is good who creates not only spiritual but also earthy (natures) (for this follows from their view), it is nevertheless possible that he who, in consequence of certain former acts of righteousness, [2517] had now been made a vessel of honour, but who had not (afterwards) acted in a similar manner, nor done things befitting a vessel of honour, was converted in another world into a vessel of dishonour; as, on the other hand, it is possible that he who, owing to causes more ancient than the present life, was here a vessel of dishonour, may after reformation become in the new creation "a vessel of honour, sanctified and meet for the Master's use, prepared unto every good work." And perhaps those who are now Israelites, not having lived worthily of their descent, will be deprived of their rank, being changed, as it were, from vessels of honour into those of dishonour; and many of the present Egyptians and Idumeans who came near to Israel, when they shall have borne fruit to a larger extent, shall enter into the Church of the Lord, being no longer accounted Egyptians and Idumeans, but becoming Israelites: so that, according to this view, it is owing to their (varying) purposes that some advance from a worse to a better condition, and others fall from better to worse; while others, again, are preserved in a virtuous course, or ascend from good to better; and others, on the contrary, remain in a course of evil, or from bad become worse, as their wickedness flows on. 22. But since the apostle in one place does not pretend that the becoming of a vessel unto honour or dishonour depends upon God, but refers back the whole to ourselves, saying, "If, then, a man purge himself, he will be a vessel unto honour, sanctified, meet for the Master's use, and prepared unto every good work;" and elsewhere does not even pretend that it is dependent upon ourselves, but appears to attribute the whole to God, saying, "The potter hath power over the clay, of the same lump to make one vessel unto honour and another to dishonour;" and as his statements are not contradictory, we must reconcile them, and extract one complete statement from both. Neither does our own power, [2518] apart from the knowledge [2519] of God, compel us to make progress; nor does the knowledge of God (do so), unless we ourselves also contribute something to the good result; nor does our own power, apart from the knowledge of God, and the use of the power that worthily belongs to us, [2520] make a man become (a vessel) unto honour or dishonour; nor does the will of God alone [2521] form a man to honour or to dishonour, unless He hold our will to be a kind of matter that admits of variation, [2522] and that inclines to a better or worse course of conduct. And these observations are sufficient to have been made by us on the subject of free-will. __________________________________________________________________ [2383] peri tou autexousiou. [2384] ten ennoian autou anaptuxai. [2385] upo hexeos mones. [2386] phantasias. [2387] phuseos phantastikes. [2388] kai oudenos allou meta ten phantastiken autou phusin pepisteumenou tou zoou. [2389] posos. [2390] para tas aphormas. [2391] dia tasde tas pithanotetas. [2392] autoteles. [2393] eskekoti. [2394] engus ge tou bebaiothenai gegenemenos. [2395] paracharattein. [2396] psilen ten kataskeuen. [2397] logou paideutikou. [2398] hemerotetos . [2399] exetasten. [2400] Mic. vi. 8. [2401] Cf. Deut. xxx. 15, 16, cf. 19. [2402] Isa. i. 19, 20. [2403] Ps. lxxxi. 13, 14. [2404] Matt. v. 39. [2405] Matt. v. 22. [2406] Matt. v. 28. [2407] eulogos. [2408] Cf. Matt. vii. 26. [2409] Matt. xxv. 34. [2410] Matt. xxv. 41. [2411] dialegetai. [2412] Rom. ii. 4-10. [2413] Ex. iv. 21, cf. vii. 3. [2414] Ezek. xi. 19, 20. [2415] Cf. Mark iv. 12 and Luke viii. 10. [2416] Rom. ix. 16. [2417] Cf. Phil. ii. 13. [2418] Gal. v. 8. [2419] Rom. ix. 20, 21. [2420] Cf. Rom. ix. 18. [2421] chrezei de autou ho Theos...epi pleion apeithountos. [2422] ennoian. [2423] Cf. Ex. iv. 23 and ix. 17. [2424] Cf. Ex. xii. 12. [2425] eugnomone. [2426] tranos. [2427] apograpsamenos tis gumne te kephale histato pros to poneron einai ton demiourgon. [2428] energeia. [2429] dia to tes kakias hupokeimenon tou par' heautois kakou. [2430] Heb. vi. 7, 8. [2431] dusphemon. [2432] para to hupokeimenon. [2433] kai to kata to brachu de anagegraphthai. [2434] Cf. Ex. viii. 28, 29. [2435] ouk atopon de kai apo sunetheias ta toiauta paramuthesasthai. [2436] sukophantein. [2437] Rom. ii. 4, 5. [2438] duspeitheis. [2439] biaioi. [2440] Isa. lxiii. 17, 18. [2441] Jer. xx. 7. [2442] idiotetos. [2443] phusiosin. [2444] amomos. [2445] Cf. Luke xiv. 11. [2446] Cf. 1 Cor. i. 29. [2447] ton apeiron aiona. [2448] sunergethenai . [2449] anastoicheiothenai. [2450] pentekontaetian. Rufinus has "sexaginta annos." [2451] aperanton aiona. [2452] eikoni. [2453] tachion. [2454] propetesteron, kai ouchi hodo ep' auta hodeusase. [2455] Cf. Wisd. vii. 16. [2456] Ezek. xi. 19, 20. [2457] apo ton psilon rheton to eph' hemin anairon. [2458] cheiragogesein. [2459] Mark iv. 12. [2460] omotes. [2461] demiourgou. [2462] he amuntike kai antapodotike ton cheironon proairesis. [2463] eugnomonos. [2464] oudenos elatton. [2465] heoramenous ou bebaious esesthai en te epistrophe. [2466] ton bathuteron. [2467] epi pleion emphorethentas. [2468] hos eikos mallon porro ontes tes axias ton exo. [2469] ei me mallon hemeis pros to exetastiko kai to eusebes pante agonizometha terein peri Theou, etc. [2470] diatheseis. [2471] Rom. ix. 16. [2472] kataskeues. [2473] kataskeuasantos. [2474] proaireseos. [2475] para ten enargeian. [2476] ta kreittona. [2477] ton meson esti. [2478] asteion. [2479] Rom. ix. 16. [2480] ode ton anabathmon. [2481] Ps. cxxvii. 1. [2482] ouk an ptaioimen. [2483] 1 Cor. iii. 6, 7. [2484] he hemetera teleiosis ouchi meden hemon praxanton ginetai. [2485] apartizetai. [2486] pnoen. [2487] eukrasian. [2488] arithmon. [2489] eis huperbolen pollaplasion. [2490] eklambanein. [2491] exeilephasi ta kata ton topon. [2492] Cf. Phil. ii. 13. [2493] ta diapheronta. [2494] hemeis men edoxamen, ho de Theos tauta edoresato. [2495] to katholou thelein. [2496] eulogos. [2497] to eidikon tode. [2498] to men genikon, to kineisthai. [2499] demiourgou. [2500] Rom. ix. 18-21. [2501] 2 Tim. i. 16-18. [2502] ou kata ton auton de apostolon esti. [2503] para ten aitian tou demiourgou. [2504] hugies. [2505] 2 Cor. v. 10. [2506] epi touto praxeos. [2507] 2 Tim. ii. 20, 21. [2508] aperikatharton heauton periidon. [2509] prognosin. [2510] prokatakrinei e prodikaioi. [2511] ek presbuteron aition. [2512] hoson epi te hupokeimene phusei. [2513] henos phuramatos ton logikon hupostaseon. [2514] Cf. Ex. xix. 19. [2515] kata philoneikian. [2516] sozousi. [2517] ek proteron tinon katorthomaton. [2518] to eph' hemin. [2519] episteme: probably in the sense of prognosis. [2520] tes katachreseos tou kat' axian tou eph' hemin. "Nec sine usu liberi nostri arbitrii, quod peculiare nobis et meriti nostri est" (Redepenning). [2521] oute tou epi to Theo monon. [2522] hulen tina diaphoras. __________________________________________________________________ Chapter II.--On the Opposing Powers. 1. We have now to notice, agreeably to the statements of Scripture, how the opposing powers, or the devil himself, contends with the human race, inciting and instigating men to sin. And in the first place, in the book of Genesis, [2523] the serpent is described as having seduced Eve; regarding whom, in the work entitled The Ascension of Moses [2524] (a little treatise, of which the Apostle Jude makes mention in his Epistle), the archangel Michael, when disputing with the devil regarding the body of Moses, says that the serpent, being inspired by the devil, was the cause of Adam and Eve's transgression. This also is made a subject of inquiry by some, viz., who the angel was that, speaking from heaven to Abraham, said, "Now I know that thou fearest God, and on my account hast not spared thy beloved son, whom thou lovedst." [2525] For he is manifestly described as an angel who said that he knew then that Abraham feared God, and had not spared his beloved son, as the Scripture declares, although he did not say that it was on account of God that Abraham had done this, but on his, that is, the speaker's account. We must also ascertain who that is of whom it is stated in the book of Exodus that he wished to slay Moses, because he was taking his departure for Egypt; [2526] and afterwards, also, who he is that is called the destroying [2527] angel, as well as he who in the book of Leviticus is called Apopompæus, i.e., Averter, regarding whom Scripture says, "One lot for the Lord, and one lot for Apopompæus, i.e., the Averter." [2528] In the first book of Kings, also, an evil spirit is said to strangle [2529] Saul; and in the third book, Micaiah the prophet says, "I saw the Lord of Israel sitting on His throne, and all the host of heaven standing by Him, on His right hand and on His left. And the Lord said, Who will deceive Achab king of Israel, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. And there came forth a spirit, and stood before the Lord, and said, I will deceive him. And the Lord said to him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And He said, Thou shalt deceive him, and prevail also: go forth, and do so quickly. And now therefore the Lord hath put a lying spirit in the mouth of all thy prophets: the Lord hath spoken evil concerning thee." [2530] Now by this last quotation it is clearly shown that a certain spirit, from his own (free) will and choice, elected to deceive (Achab), and to work a lie, in order that the Lord might mislead the king to his death, for he deserved to suffer. In the first book of Chronicles also it is said, "The devil, Satan, stood up against Israel, and provoked David to number the people." [2531] In the Psalms, moreover, an evil angel is said to harass [2532] certain persons. In the book of Ecclesiastes, too, Solomon says, "If the spirit of the ruler rise up against thee, leave not thy place; for soundness will restrain many transgressions." [2533] In Zechariah [2534] we read that the devil stood on the right hand of Joshua, and resisted him. Isaiah says that the sword of the Lord arises against the dragon, the crooked [2535] serpent. [2536] And what shall I say of Ezekiel, who in his second vision prophesies most unmistakeably to the prince of Tyre regarding an opposing power, and who says also that the dragon dwells in the rivers of Egypt? [2537] Nay, with what else are the contents of the whole work which is written regarding Job occupied, save with the (doings) of the devil, who asks that power may be given him over all that Job possesses, and over his sons, and even over his person? And yet the devil is defeated through the patience of Job. In that book the Lord has by His answers imparted much information regarding the power of that dragon which opposes us. Such, meanwhile, are the statements made in the Old Testament, so far as we can at present recall them, on the subject of hostile powers being either named in Scripture, or being said to oppose the human race, and to be afterwards subjected to punishment. Let us now look also to the New Testament, where Satan approaches the Saviour, and tempts Him: wherein also it is stated that evil spirits and unclean demons, which had taken possession of very many, were expelled by the Saviour from the bodies of the sufferers, who are said also to be made free by Him. Even Judas, too, when the devil had already put it in his heart to betray Christ, afterwards received Satan wholly into him; for it is written, that after the sop "Satan entered into him." [2538] And the Apostle Paul teaches us that we ought not to give place to the devil; but "put on," he says, "the armour of God, that ye may be able to resist the wiles of the devil:" [2539] pointing out that the saints have to "wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." [2540] Nay, he says that the Saviour even was crucified by the princes of this world, who shall come to nought, [2541] whose wisdom also, he says, he does not speak. By all this, therefore, holy Scripture teaches us that there are certain invisible enemies that fight against us, and against whom it commands us to arm ourselves. Whence, also, the more simple among the believers in the Lord Christ are of opinion, that all the sins which men have committed are caused by the persistent efforts of these opposing powers exerted upon the minds of sinners, because in that invisible struggle these powers are found to be superior (to man). For if, for example, there were no devil, no single human being [2542] would go astray. 2. We, however, who see the reason (of the thing) more clearly, do not hold this opinion, taking into account those (sins) which manifestly originate as a necessary consequence of our bodily constitution. [2543] Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz., the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would nor possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e., that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful (than we ought); and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? [2544] I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will [2545] is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; [2546] but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e., those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, [2547] especially when no feeling of the glory of virtue has aroused them to resistance. 3. That there are certain sins, however, which do not proceed from the opposing powers, but take their beginnings from the natural movements of the body, is manifestly declared by the Apostle Paul in the passage: "The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would." [2548] If, then, the flesh lust against the Spirit, and the Spirit against the flesh, we have occasionally to wrestle against flesh and blood, i.e., as being men, and walking according to the flesh, and not capable of being tempted by greater than human temptations; since it is said of us, "There hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able." [2549] For as the presidents of the public games do not allow the competitors to enter the lists indiscriminately or fortuitously, but after a careful examination, pairing in a most impartial consideration either of size or age, this individual with that--boys, e.g., with boys, men with men, who are nearly related to each other either in age or strength; so also must we understand the procedure of divine providence, which arranges on most impartial principles all who descend into the struggles of this human life, according to the nature of each individual's power, which is known only to Him who alone beholds the hearts of men: so that one individual fights against one temptation of the flesh, [2550] another against a second; one is exposed to its influence for so long a period of time, another only for so long; one is tempted by the flesh to this or that indulgence, another to one of a different kind; one has to resist this or that hostile power, another has to combat two or three at the same time; or at one time this hostile influence, at another that; at some particular date having to resist one enemy, and at another a different one; being, after the performance of certain acts, exposed to one set of enemies, after others to a second. And observe whether some such state of things be not indicated by the language of the apostle: "God is faithful, who will not suffer you to be tempted above what ye are able," [2551] i.e., each one is tempted in proportion to the amount of his strength or power of resistance. [2552] Now, although we have said that it is by the just judgment of God that every one is tempted according to the amount of his strength, we are not therefore to suppose that he who is tempted ought by all means to prove victorious in the struggle; in like manner as he who contends in the lists, although paired with his adversary on a just principle of arrangement, will nevertheless not necessarily prove conqueror. But unless the powers of the combatants are equal, the prize of the victor will not be justly won; nor will blame justly attach to the vanquished, because He allows us indeed to be tempted, but not "beyond what we are able:" for it is in proportion to our strength that we are tempted; and it is not written that, in temptation, He will make also a way to escape so as that we should bear it, but a way to escape so as that we should be able to bear it. [2553] But it depends upon ourselves to use either with energy or feebleness this power which He has given us. For there is no doubt that under every temptation we have a power of endurance, if we employ properly the strength that is granted us. But it is not the same thing to possess the power of conquering and to be victorious, as the apostle himself has shown in very cautious language, saying, "God will make a way to escape, that you may be able to bear it," [2554] not that you will bear it. For many do not sustain temptation, but are overcome by it. Now God enables us not to sustain (temptation), (otherwise there would appear to be no struggle), but to have the power of sustaining it. [2555] But this power which is given us to enable us to conquer may be used, according to our faculty of free-will, either in a diligent manner, and then we prove victorious, or in a slothful manner, and then we are defeated. For if such a power were wholly given us as that we must by all means prove victorious, and never be defeated, what further reason for a struggle could remain to him who cannot be overcome? Or what merit is there in a victory, where the power of successful resistance [2556] is taken away? But if the possibility of conquering be equally conferred on us all, and if it be in our own power how to use this possibility, i.e., either diligently or slothfully, then will the vanquished be justly censured, and the victor be deservedly lauded. Now from these points which we have discussed to the best of our power, it is, I think, clearly evident that there are certain transgressions which we by no means commit under the pressure of malignant powers; while there are others, again, to which we are incited by instigation on their part to excessive and immoderate indulgence. Whence it follows that we have to inquire how those opposing powers produce these incitements within us. 4. With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are they suggested by God, or by the holy angels. Now such a statement will perhaps appear incredible, [2557] unless it be confirmed by the testimony of holy Scripture. That, then, thoughts arise within ourselves, David testifies in the Psalms, saying, "The thought of a man will make confession to Thee, and the rest of the thought shall observe to Thee a festival day." [2558] That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Ecclesiastes in the following manner: "If the spirit of the ruler rise up against thee, leave not thy place; for soundness restrains great offences." [2559] The Apostle Paul also will bear testimony to the same point in the words: "Casting down imaginations, and every high thing that exalted itself against the knowledge of Christ." [2560] That it is an effect due to God, nevertheless, is declared by David, when he says in the Psalms, "Blessed is the man whose help is in Thee, O Lord, Thy ascents (are) in his heart." [2561] And the apostle says that "God put it into the heart of Titus." [2562] That certain thoughts are suggested to men's hearts either by good or evil angels, is shown both by the angel that accompanied Tobias, [2563] and by the language of the prophet, where he says, "And the angel who spoke in me answered." [2564] The book of the Shepherd [2565] declares the same, saying that each individual is attended by two angels; that whenever good thoughts arise in our hearts, they are suggested by the good angel; but when of a contrary kind, they are the instigation of the evil angel. The same is declared by Barnabas in his Epistle, [2566] where he says there are two ways, one of light and one of darkness, over which he asserts that certain angels are placed;--the angels of God over the way of light, the angels of Satan over the way of darkness. We are not, however, to imagine that any other result follows from what is suggested to our heart, whether good or bad, save a (mental) commotion only, and an incitement instigating us either to good or evil. For it is quite within our reach, when a malignant power has begun to incite us to evil, to cast away from us the wicked suggestions, and to resist the vile inducements, and to do nothing that is at all deserving of blame. And, on the other hand, it is possible, when a divine power calls us to better things, not to obey the call; our freedom of will being preserved to us in either case. We said, indeed, in the foregoing pages, that certain recollections of good or evil actions were suggested to us either by the act of divine providence or by the opposing powers, as is shown in the book of Esther, when Artaxerxes had not remembered the services of that just man Mordecai, but, when wearied out with his nightly vigils, had it put into his mind by God to require that the annals of his great deeds should be read to him; whereon, being reminded of the benefits received from Mordecai, he ordered his enemy Haman to be hanged, but splendid honours to be conferred on him, and impunity from the threatened danger to be granted to the whole of the holy nation. On the other hand, however, we must suppose that it was through the hostile influence of the devil that the suggestion was introduced into the minds of the high priests and the scribes which they made to Pilate, when they came and said, "Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again." [2567] The design of Judas, also, respecting the betrayal of our Lord and Saviour, did not originate in the wickedness of his mind alone. For Scripture testifies that the "devil had already put it into his heart to betray Him." [2568] And therefore Solomon rightly commanded, saying, "Keep thy heart with all diligence." [2569] And the Apostle Paul warns us: "Therefore we ought to give the more earnest heed to the things which we have heard, lest perhaps we should let them slip." [2570] And when he says, "Neither give place to the devil," [2571] he shows by that injunction that it is through certain acts, or a kind of mental slothfulness, that room is made for the devil, so that, if he once enter our heart, he will either gain possession of us, or at least will pollute the soul, if he has not obtained the entire mastery over it, by casting on us his fiery darts; and by these we are sometimes deeply wounded, and sometimes only set on fire. Seldom indeed, and only in a few instances, are these fiery darts quenched, so as not to find a place where they may wound, i.e., when one is covered by the strong and mighty shield of faith. The declaration, indeed, in the Epistle to the Ephesians, "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places," [2572] must be so understood as if "we" meant, "I Paul, and you Ephesians, and all who have not to wrestle against flesh and blood:" for such have to struggle against principalities and powers, against the rulers of the darkness of this world, not like the Corinthians, whose struggle was as yet against flesh and blood, and who had been overtaken by no temptation but such as is common to man. 5. We are not, however, to suppose that each individual has to contend against all these (adversaries). For it is impossible for any man, although he were a saint, to carry on a contest against all of them at the same time. If that indeed were by any means to be the case, as it is certainly impossible it should be so, human nature could not possibly bear it without undergoing entire destruction. [2573] But as, for example, if fifty soldiers were to say that they were about to engage with fifty others, they would not be understood to mean that one of them had to contend against the whole fifty, but each one would rightly say that "our battle was against fifty," all against all; so also this is to be understood as the apostle's meaning, that all the athletes and soldiers of Christ have to wrestle and struggle against all the adversaries enumerated,--the struggle having, indeed, to be maintained against all, but by single individuals either with individual powers, or at least in such manner as shall be determined by God, who is the just president of the struggle. For I am of opinion that there is a certain limit to the powers of human nature, although there may be a Paul, of whom it is said, "He is a chosen vessel unto Me;" [2574] or a Peter, against whom the gates of hell do not prevail; or a Moses, the friend of God: yet not one of them could sustain, without destruction to himself, [2575] the whole simultaneous assault of these opposing powers, unless indeed the might of Him alone were to work in him, who said, "Be of good cheer, I have overcome the world." [2576] And therefore Paul exclaims with confidence, "I can do all things through Christ, who strengtheneth me;" [2577] and again, "I laboured more abundantly than they all; yet not I, but the grace of God which was with me." [2578] On account, then, of this power, which certainly is not of human origin operating and speaking in him, Paul could say, "For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor power, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." [2579] For I do not think that human nature can alone of itself maintain a contest with angels, and with the powers of the height and of the abyss, [2580] and with any other creature; but when it feels the presence of the Lord dwelling within it, confidence in the divine help will lead it to say, "The Lord is my light, and my salvation; whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid? When the enemies draw near to me, to eat my flesh, my enemies who trouble me, they stumbled and fell. Though an host encamp against me, my heart shall not fear; though war should rise against me, in Him shall I be confident." [2581] From which I infer that a man perhaps would never be able of himself to vanquish an opposing power, unless he had the benefit of divine assistance. Hence, also, the angel is said to have wrestled with Jacob. Here, however, I understand the writer to mean, that it was not the same thing for the angel to have wrestled with Jacob, and to have wrestled against him; but the angel that wrestles with him is he who was present with him in order to secure his safety, who, after knowing also his moral progress, gave him in addition the name of Israel, i.e., he is with him in the struggle, and assists him in the contest; seeing there was undoubtedly another angel against whom he contended, and against whom he had to carry on a contest. Finally, Paul has not said that we wrestle with princes, or with powers, but against principalities and powers. And hence, although Jacob wrestled, it was unquestionably against some one of those powers which, Paul declares, resist and contend with the human race, and especially with the saints. And therefore at last the Scripture says of him that "he wrestled with the angel, and had power with God," so that the struggle is supported by help of the angel, but the prize of success conducts the conqueror to God. 6. Nor are we, indeed, to suppose that struggles of this kind are carried on by the exercise of bodily strength, and of the arts of the wrestling school; [2582] but spirit contends with spirit, according to the declaration of Paul, that our struggle is against principalities, and powers, and the rulers of the darkness of this world. Nay, the following is to be understood as the nature of the struggles; when, e.g., losses and dangers befall us, or calumnies and false accusations are brought against us, it not being the object of the hostile powers that we should suffer these (trials) only, but that by means of them we should be driven either to excess of anger or sorrow, or to the last pitch of despair; or at least, which is a greater sin, should be forced, when fatigued and overcome by any annoyances, to make complaints against God, as one who does not administer human life justly and equitably; the consequence of which is, that our faith may be weakened, or our hopes disappointed, or we may be compelled to give up the truth of our opinions, or be led to entertain irreligious sentiments regarding God. For some such things are written regarding Job, after the devil had requested God that power should be given him over his goods. By which also we are taught, that it is not by any accidental attacks that we are assailed, whenever we are visited with any such loss of property, nor that it is owing to chance when one of us is taken prisoner, or when the dwellings in which those who are dear to us are crushed to death, fall in ruins; for, with respect to all these occurrences, every believer ought to say, "Thou couldst have no power at all against Me, except it were given thee from above." [2583] For observe that the house of Job did not fall upon his sons until the devil had first received power against them; nor would the horsemen have made an irruption in three bands, [2584] to carry away his camels or his oxen, and other cattle, unless they had been instigated by that spirit to whom they had delivered themselves up as the servants of his will. Nor would that fire, as it seemed to be, or thunderbolt, as it has been considered, have fallen upon the sheep of the patriarch, until the devil had said to God, "Hast Thou not made a hedge about all that is without and within his house and around all the rest of his property? But now put forth Thy hand, and touch all that he hath, (and see) if he do not renounce Thee to Thy face." [2585] 7. The result of all the foregoing remarks is to show, that all the occurrences in the world which are considered to be of an intermediate kind, whether they be mournful or otherwise are brought about, not indeed by God, and yet not without Him; while He not only does not prevent those wicked and opposing powers that are desirous to bring about these things (from accomplishing their purpose), but even permits them to do so, although only on certain occasions and to certain individuals, as is said with respect to Job himself, that for a certain time he was made to fall under the power of others, and to have his house plundered by unjust persons. And therefore holy Scripture teaches us to receive all that happens as sent by God, knowing that without Him no event occurs. For how can we doubt that such is the case, viz., that nothing comes to man without (the will of) God, when our Lord and Saviour declares, "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father who is in heaven." [2586] But the necessity of the case has drawn us away in a lengthened digression on the subject of the struggle waged by the hostile powers against men, and of those sadder events which happen to human life, i.e., its temptations--according to the declaration of Job, "Is not the whole life of man upon the earth a temptation?" [2587] --in order that the manner of their occurrence, and the spirit in which we should regard them, might be clearly shown. Let us notice next, how men fall away into the sin of false knowledge, or with what object the opposing powers are wont to stir up conflict with us regarding such things. __________________________________________________________________ [2523] Gen. iii. [2524] This apocryphal work, entitled in Hebrew phtyrt msh, and in Greek 'Analepsis, or 'Anabasis Mouseos, is mentioned by several ancient writers; e.g., by Athanasius, in his Synopsis Sacræ Scripturæ; Nicephorus Constantinopolitanus in his Stichometria, appended to the Chronicon of Eusebius (where he says the 'Analepsis contained 1400 verses), in the Acts of the Council of Nice, etc., etc. (Ruæus). [2525] Gen. xxii. 12. The reading in the text is according to the Septuagint and Vulgate, with the exception of the words "quem dilexisti," which are an insertion. [2526] Cf. Ex. iv. 24-26. [2527] Ex. xii. 23, exterminator. Percussor, Vulgate; olothreuon, Sept. [2528] Lev. xvi. 8. 'Apopompaios is the reading of the Sept., "Caper emissarius" of the Vulgate, z'zl of the Masoretic text. Cf. Fürst and Gesenius s.v. Rufinus translates Apopompæus by "transmissor." [2529] 1 Sam. xviii. 10, effocare. Septuagint has epese: Vulgate, "invasit;" the Masoretic text ttslch. [2530] 1 Kings xxii. 19-23. [2531] 1 Chron. xxi. 1. [2532] Atterere. [2533] Eccles. x. 4, "For yielding pacifieth great offences." The words in the text are, "Quoniam sanitas compescet multa peccata." The Vulgate has, "Curatio faciet cessare peccata maxima." The Septuagint reads, Iama katapausei hamartias megalas: while the Masoretic text has mrph' (curatio). [2534] Zech. iii. 1. [2535] Perversum. [2536] Isa. xxvii. 1. [2537] Ezek. xxviii. 12 sq. [2538] Cf. John xiii. 27. [2539] Eph. vi. 13. [2540] Eph. vi. 12. [2541] Cf. 1 Cor. ii. 6. [2542] Nemo hominum omnino. [2543] Ex corporali necessitate descendunt. [2544] Quod non simile aliquid pateremur? [2545] Propositum. [2546] Quæ in usu naturaliter habentur. [2547] Sensum eorum penitus possederint. [2548] Gal. v. 17. [2549] 1 Cor. x. 13. [2550] Carnem talem. [2551] 1 Cor. x. 13. [2552] Pro virtutis suæ quantitate, vel possibilitate. [2553] Nec tamen scriptum est, quia faciet in tentatione etiam exitum sustinendi, sed exitum ut sustinere possimus. [2554] 1 Cor. x. 13. [2555] Ut sustinere possimus. [2556] Repugnandi vincendique. [2557] Fabulosum. [2558] Ps. lxxvi. 10. Such is the reading of the Vulgate and of the Septuagint. The authorized version follows the Masoretic text. [2559] Eccles. x. 4; cf. note 8, p. 329. [2560] 2 Cor. x. 5. [2561] Ps. lxxxiv. 5. The words in the text are: Beatus vir, cujus est susceptio apud te, Domine, adscensus in corde ejus. The Vulgate reads: Beatus vir, cujus est auxilium abs te: ascensiones in corde suo disposuit. The Septuagint the same. The Masoretic text has mslvt ("festival march or procession:" Furst). Probably the Septuagint and Vulgate had mlvt before them, the similarity between Samech and Ayin accounting for the error in transcription. [2562] 2 Cor. viii. 16. [2563] [See book of Tobit, chaps. v. vi. S.] [2564] Zech. i. 14. The Vulgate, Septuagint, and Masoretic text all have "in me," although the Authorized Version reads "with me." [2565] Shepherd of Hermas, Command. vi. 2. See vol. ii. p. 24. [2566] Epistle of Barnabas. See vol. i. pp. 148, 149. [2567] Matt. xxvii. 63. [2568] John xiii. 2. [2569] Prov. iv. 23. [2570] Heb. ii. 1. [2571] Eph. iv. 27. [2572] Eph. vi. 12. [2573] Sine maxima subversione sui. [2574] Acts ix. 15. [2575] Sine aliquâ pernicie sui. [2576] John xvi. 33. [2577] Phil. iv. 13. [2578] 1 Cor. xv. 10. [2579] Rom. viii. 38, 39. The word "virtus," dunamis, occurring in the text, is not found in the text. recept. Tischendorf reads Dunameis in loco (edit. 7). So also Codex Siniaticus. [2580] Excelsa et profunda. [2581] Ps. xxvii. 1-3. [2582] Palæstricæ artis exercitiis. [2583] John xix. 11. [2584] Tribus ordinibus. [2585] Cf. Job i. 10, 11. "Nisi in faciem benedixerit tibi." The Hebrew verb vrv has the double signification of "blessing" and "cursing." Cf. Davidson's Commentary on Job, p. 7. Septuag. eulogesei. [2586] Matt. x. 29. [2587] Cf. Job vii. 1. The Septuagint reads, poteron ouchi peiraterion, etc.; the Vulgate, "militia," the Masoretic text has tsv'. Cf. Davidson's Commentary on Job, in loc. __________________________________________________________________ Chapter III.--On Threefold Wisdom. 1. The holy apostle, wishing to teach us some great and hidden truth respecting science and wisdom, says, in the first Epistle to the Corinthians: "We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of the world, that come to nought: but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of the world knew: for had they known it, they would not have crucified the Lord of glory." [2588] In this passage, wishing to describe the different kinds of wisdom, he points out that there is a wisdom of this world, and a wisdom of the princes of this world, and another wisdom of God. But when he uses the expression "wisdom of the princes of this world," I do not think that he means a wisdom common to all the princes of this world, but one rather that is peculiar to certain individuals among them. And again, when he says, "We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory," [2589] we must inquire whether his meaning be, that this is the same wisdom of God which was hidden from other times and generations, and was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets, and which was also that wisdom of God before the advent of the Saviour, by means of which Solomon obtained his wisdom, and in reference to which the language of the Saviour Himself declared, that what He taught was greater than Solomon, in these words, "Behold, a greater than Solomon is here," [2590] --words which show, that those who were instructed by the Saviour were instructed in something higher than the knowledge of Solomon. For if one were to assert that the Saviour did indeed Himself possess greater knowledge, but did not communicate more to others than Solomon did, how will that agree with the statement which follows: "The queen of the south shall rise up in the judgment, and condemn the men of this generation, because she came from the ends of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here?" There is therefore a wisdom of this world, and also probably a wisdom belonging to each individual prince of this world. But with respect to the wisdom of God alone, we perceive that this is indicated, that it operated to a less degree in ancient and former times, and was (afterwards) more fully revealed and manifested through Christ. We shall inquire, however, regarding the wisdom of God in the proper place. 2. But now, since we are treating of the manner in which the opposing powers stir up those contests, by means of which false knowledge is introduced into the minds of men, and human souls led astray, while they imagine that they have discovered wisdom, I think it necessary to name and distinguish the wisdom of this world, and of the princes of this world, that by so doing we may discover who are the fathers of this wisdom, nay, even of these kinds of wisdom. [2591] I am of opinion, therefore, as I have stated above, that there is another wisdom of this world besides those (different kinds of) wisdom [2592] which belong to the princes of this world, by which wisdom those things seem to be understood and comprehended which belong to this world. This wisdom, however, possesses in itself no fitness for forming any opinion either respecting divine things, [2593] or the plan of the world's government, or any other subjects of importance, or regarding the training for a good or happy life; but is such as deals wholly with the art of poetry, e.g., or that of grammar, or rhetoric, or geometry, or music, with which also, perhaps, medicine should be classed. In all these subjects we are to suppose that the wisdom of this world is included. The wisdom of the princes of this world, on the other hand, we understand to be such as the secret and occult philosophy, as they call it, of the Egyptians, and the astrology of the Chaldeans and Indians, who make profession of the knowledge of high things, [2594] and also that manifold variety of opinion which prevails among the Greeks regarding divine things. Accordingly, in the holy Scriptures we find that there are princes over individual nations; as in Daniel [2595] we read that there was a prince of the kingdom of Persia, and another prince of the kingdom of Græcia, who are clearly shown, by the nature of the passage, to be not human beings, but certain powers. In the prophecies of Ezekiel, [2596] also, the prince of Tyre is unmistakeably shown to be a kind of spiritual power. When these, then, and others of the same kind, possessing each his own wisdom, and building up his own opinions and sentiments, beheld our Lord and Saviour professing and declaring that He had for this purpose come into the world, that all the opinions of science, falsely so called, might be destroyed, not knowing what was concealed within Him, they forthwith laid a snare for Him: for "the kings of the earth set themselves, and the rulers assembled together, against the Lord and His Christ." [2597] But their snares being discovered, and the plans which they had attempted to carry out being made manifest when they crucified the Lord of glory, therefore the apostle says, "We speak wisdom among them that are perfect, but not the wisdom of this world, nor of the princes of this world, who are brought to nought, which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory." [2598] 3. We must, indeed, endeavour to ascertain whether that wisdom [2599] of the princes of this world, with which they endeavour to imbue men, is introduced into their minds by the opposing powers, with the purpose of ensnaring and injuring them, or only for the purpose of deceiving them, i.e., not with the object of doing any hurt to man; but, as these princes of this world esteem such opinions to be true, they desire to impart to others what they themselves believe to be the truth: and this is the view which I am inclined to adopt. For as, to take an illustration, certain Greek authors, or the leaders of some heretical sect, after having imbibed an error in doctrine instead of the truth, and having come to the conclusion in their own minds that such is the truth, proceed, in the next place, to endeavour to persuade others of the correctness of their opinions; so, in like manner, are we to suppose is the procedure of the princes of this world, in which to certain spiritual powers has been assigned the rule over certain nations, and who are termed on that account the princes of this world. There are besides, in addition to these princes, certain special energies [2600] of this world, i.e., spiritual powers, which bring about certain effects, which they have themselves, in virtue of their freedom of will, chosen to produce, and to these belong those princes who practise the wisdom of this world: there being, for example, a peculiar energy and power, which is the inspirer of poetry; another, of geometry; and so a separate power, to remind us of each of the arts and professions of this kind. Lastly, many Greek writers have been of opinion that the art of poetry cannot exist without madness; [2601] whence also it is several times related in their histories, that those whom they call poets [2602] were suddenly filled with a kind of spirit of madness. And what are we to say also of those whom they call diviners, [2603] from whom, by the working of those demons who have the mastery over them, answers are given in carefully constructed verses? Those persons, too, whom they term Magi or Malevolent, [2604] frequently, by invoking demons over boys of tender years, have made them repeat poetical compositions which were the admiration and amazement of all. Now these effects we are to suppose are brought about in the following manner: As holy and immaculate souls, after devoting themselves to God with all affection and purity, and after preserving themselves free from all contagion of evil spirits, [2605] and after being purified by lengthened abstinence, and imbued with holy and religious training, assume by this means a portion of divinity, and earn the grace of prophecy, and other divine gifts; so also are we to suppose that those who place themselves in the way of the opposing powers, i.e., who purposely admire and adopt their manner of life and habits, [2606] receive their inspiration, and become partakers of their wisdom and doctrine. And the result of this is, that they are filled with the working of those spirits to whose service they have subjected themselves. 4. With respect to those, indeed, who teach differently regarding Christ from what the rule of Scripture allows, it is no idle task to ascertain whether it is from a treacherous purpose that these opposing powers, in their struggles to prevent a belief in Christ, have devised certain fabulous and impious doctrines; or whether, on hearing the word of Christ, and not being able to cast it forth from the secrecy of their conscience, nor yet to retain it pure and holy, they have, by means of vessels that were convenient to their use, [2607] and, so to speak, through their prophets, introduced various errors contrary to the rule of Christian truth. Now we are to suppose rather that apostate and refugee powers, [2608] which have departed from God out of the very wickedness of their mind and will, [2609] or from envy of those for whom there is prepared (on their becoming acquainted with the truth) an ascent to the same rank, whence they themselves had fallen, did, in order to prevent any progress of that kind, invent these errors and delusions of false doctrine. It is then clearly established, by many proofs, that while the soul of man exists in this body, it may admit different energies, i.e., operations, from a diversity of good and evil spirits. Now, of wicked spirits there is a twofold mode of operation: i.e., when they either take complete and entire possession of the mind, [2610] so as to allow their captives [2611] the power neither of understanding nor feeling; as, for instance, is the case with those commonly called possessed, [2612] whom we see to be deprived of reason, and insane (such as those were who are related in the Gospel to have been cured by the Saviour); or when by their wicked suggestions they deprave a sentient and intelligent soul with thoughts of various kinds, persuading it to evil, of which Judas is an illustration, who was induced at the suggestion of the devil to commit the crime of treason, according to the declaration of Scripture, that "the devil had already put it into the heart of Judas Iscariot to betray him." [2613] But a man receives the energy, i.e., the working, of a good spirit, when he is stirred and incited to good, and is inspired to heavenly or divine things; as the holy angels and God Himself wrought in the prophets, arousing and exhorting them by their holy suggestions to a better course of life, yet so, indeed, that it remained within the will and judgment of the individual, either to be willing or unwilling to follow the call to divine and heavenly things. And from this manifest distinction, it is seen how the soul is moved by the presence of a better spirit, i.e., if it encounter no perturbation or alienation of mind whatever from the impending inspiration, nor lose the free control of its will; as, for instance, is the case with all, whether prophets or apostles, who ministered to the divine responses without any perturbation of mind. [2614] Now, that by the suggestions of a good spirit the memory of man is aroused to the recollection of better things, we have already shown by previous instances, when we mentioned the cases of Mordecai and Artaxerxes. 5. This too, I think, should next be inquired into, viz., what are the reasons why a human soul is acted on at one time by good (spirits), and at another by bad: the grounds of which I suspect to be older than the bodily birth of the individual, as John (the Baptist) showed by his leaping and exulting in his mother's womb, when the voice of the salutation of Mary reached the ears of his mother Elisabeth; and as Jeremiah the prophet declares, who was known to God before he was formed in his mother's womb, and before he was born was sanctified by Him, and while yet a boy received the grace of prophecy. [2615] And again, on the other hand it is shown beyond a doubt, that some have been possessed by hostile spirits from the very beginning of their lives: i.e., some were born with an evil spirit; and others, according to credible histories, have practised divination [2616] from childhood. Others have been under the influence of the demon called Python, i.e., the ventriloquial spirit, from the commencement of their existence. To all which instances, those who maintain that everything in the world is under the administration of Divine Providence (as is also our own belief), can, as it appears to me, give no other answer, so as to show that no shadow of injustice rests upon the divine government, than by holding that there were certain causes of prior existence, in consequence of which the souls, before their birth in the body, contracted a certain amount of guilt in their sensitive nature, or in their movements, on account of which they have been judged worthy by Divine Providence of being placed in this condition. For a soul is always in possession of free-will, as well when it is in the body as when it is without it; and freedom of will is always directed either to good or evil. Nor can any rational and sentient being, i.e., a mind or soul, exist without some movement either good or bad. And it is probable that these movements furnish grounds for merit even before they do anything in this world; so that on account of these merits or grounds they are, immediately on their birth, and even before it, so to speak, assorted by Divine Providence for the endurance either of good or evil. Let such, then, be our views respecting those events which appear to befall men, either immediately after birth, or even before they enter upon the light. But as regards the suggestions which are made to the soul, i.e., to the faculty of human thought, by different spirits, and which arouse men to good actions or the contrary, even in such a case we must suppose that there sometimes existed certain causes anterior to bodily birth. For occasionally the mind, when watchful, and casting away from it what is evil, calls to itself the aid of the good; or if it be, on the contrary, negligent and slothful, it makes room through insufficient caution for these spirits, which, lying in wait secretly like robbers, contrive to rush into the minds of men when they see a lodgment made for them by sloth; as the Apostle Peter says, "that our adversary the devil goes about like a roaring lion, seeking whom he may devour." [2617] On which account our heart must be kept with all carefulness both by day and night, and no place be given to the devil; but every effort must be used that the ministers of God--those spirits, viz., who were sent to minister to them who are called to be heirs of salvation [2618] --may find a place within us, and be delighted to enter into the guest-chamber [2619] of our soul, and dwelling within us may guide us by their counsels; if, indeed, they shall find the habitation of our heart adorned by the practice of virtue and holiness. But let that be sufficient which we have said, as we best could, regarding those powers which are hostile to the human race. __________________________________________________________________ [2588] 1 Cor. ii. 6-8. [2589] 1 Cor. ii. 7. [2590] Matt. xii. 42. [2591] Sapientiarum harum. [2592] Sapientias illas. [2593] De divinitate. [2594] De scientiâ excelsi pollicentium. [2595] Cf. Dan. x. [2596] Cf. Ezek. xxvi. [2597] Ps. ii. 2. [2598] 1 Cor. ii. 6-8. [2599] Istæ sapientiæ. [2600] Energiæ. [2601] Insania. [2602] Vates. [2603] Divinos. [2604] Magi vel malefici. [2605] Dæmonum. [2606] Id est, industria vita, vel studio amico illis et accepto. [2607] Per vasa opportuna sibi. [2608] Apostatæ et refugæ virtutes. [2609] Propositi. [2610] Penitus ex integro. [2611] Eos quos obsederint. [2612] Energumenos. [2613] John xix. 2. [2614] [See Oehler's Old Testament Theology, § 207, "Psychological Definition of the Prophetic State in Ancient Times," pp. 468, 469. S.] [2615] Jer. i. 5, 6. [2616] Divinasse. [2617] 1 Pet. v. 8. [2618] Heb. i. 14. [2619] Hospitium. __________________________________________________________________ Chapter IV.--On Human Temptations. 1. And now the subject of human temptations must not, in my opinion, be passed over in silence, which take their rise sometimes from flesh and blood, or from the wisdom of flesh and blood, which is said to be hostile to God. And whether the statement be true which certain allege, viz., that each individual has as it were two souls, we shall determine after we have explained the nature of those temptations, which are said to be more powerful than any of human origin, i.e., which we sustain from principalities and powers, and from the rulers of the darkness of this world, and from spiritual wickedness in high places, or to which we are subjected from wicked spirits and unclean demons. Now, in the investigation of this subject, we must, I think, inquire according to a logical method whether there be in us human beings, who are composed of soul and body and vital spirit, some other element, possessing an incitement of its own, and evoking a movement towards evil. For a question of this kind is wont to be discussed by some in this way: whether, viz., as two souls are said to co-exist within us, the one is more divine and heavenly and the other inferior; or whether, from the very fact that we inhere in bodily structures which according to their own proper nature are dead, and altogether devoid of life (seeing it is from us, i.e., from our souls, that the material body derives its life, it being contrary and hostile to the spirit), we are drawn on and enticed to the practice of those evils which are agreeable to the body; or whether, thirdly (which was the opinion of some of the Greek philosophers), although our soul is one in substance, it nevertheless consists of several elements, and one portion of it is called rational and another irrational, and that which is termed the irrational part is again separated into two affections--those of covetousness and passion. These three opinions, then, regarding the soul, which we have stated above, we have found to be entertained by some, but that one of them, which we have mentioned as being adopted by certain Grecian philosophers, viz., that the soul is tripartite, I do not observe to be greatly confirmed by the authority of holy Scripture; while with respect to the remaining two there is found a considerable number of passages in the holy Scriptures which seem capable of application to them. 2. Now, of these opinions, let us first discuss that which is maintained by some, that there is in us a good and heavenly soul, and another earthly and inferior; and that the better soul is implanted within us from heaven, such as was that which, while Jacob was still in the womb, gave him the prize of victory in supplanting his brother Esau, and which in the case of Jeremiah was sanctified from his birth, and in that of John was filled by the Holy Spirit from the womb. Now, that which they term the inferior soul is produced, they allege, along with the body itself out of the seed of the body, whence they say it cannot live or subsist beyond the body, on which account also they say it is frequently termed flesh. For the expression, "The flesh lusteth against the Spirit," [2620] they take to be applicable not to the flesh, but to this soul, which is properly the soul of the flesh. From these words, moreover, they endeavour notwithstanding to make good the declaration in Leviticus: "The life of all flesh is the blood thereof." [2621] For, from the circumstance that it is the diffusion of the blood throughout the whole flesh which produces life in the flesh, they assert that this soul, which is said to be the life of all flesh, is contained in the blood. This statement, moreover, that the flesh struggles against the spirit, and the spirit against the flesh; and the further statement, that "the life of all flesh is the blood thereof," is, according to these writers, simply calling the wisdom of the flesh by another name, because it is a kind of material spirit, which is not subject to the law of God, nor can be so, because it has earthly wishes and bodily desires. And it is with respect to this that they think the apostle uttered the words: "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." [2622] And if one were to object to them that these words were spoken of the nature of the body, which indeed, agreeably to the peculiarity of its nature, is dead, but is said to have sensibility, or wisdom [2623] which is hostile to God, or which struggles against the spirit; or if one were to say that, in a certain degree, the flesh itself was possessed of a voice, which should cry out against the endurance of hunger, or thirst, or cold, or of any discomfort arising either from abundance or poverty,--they would endeavour to weaken and impair the force of such (arguments), by showing that there were many other mental perturbations [2624] which derive their origin in no respect from the flesh, and yet against which the spirit struggles, such as ambition, avarice, emulation, envy, pride, and others like these; and seeing that with these the human mind or spirit wages a kind of contest, they lay down as the cause of all these evils, nothing else than this corporal soul, as it were, of which we have spoken above, and which is generated from the seed by a process of traducianism. They are accustomed also to adduce, in support of their assertion, the declaration of the apostle, "Now the works of the flesh are manifest, which are these, fornication, uncleanness, lasciviousness, idolatry, poisonings, [2625] hatred, contentions, emulations, wrath, quarrelling, dissensions, heresies, sects, envyings, drunkenness, revellings, and the like;" [2626] asserting that all these do not derive their origin from the habits or pleasures of the flesh, so that all such movements are to be regarded as inherent in that substance which has not a soul, i.e., the flesh. The declaration, moreover, "For ye see your calling, brethren, how that not many wise men among you according to the flesh are called," [2627] would seem to require to be understood as if there were one kind of wisdom, carnal and material, and another according to the spirit, the former of which cannot indeed be called wisdom, unless there be a soul of the flesh, which is wise in respect of what is called carnal wisdom. And in addition to these passages they adduce the following: "Since the flesh lusteth against the Spirit, and the Spirit against the flesh, so that we cannot do the things that we would." [2628] What are these things now respecting which he says, "that we cannot do the things that we would?" It is certain, they reply, that the spirit cannot be intended; for the will of the spirit suffers no hindrance. But neither can the flesh be meant, because if it has not a soul of its own, neither can it assuredly possess a will. It remains, then, that the will of this soul be intended which is capable of having a will of its own, and which certainly is opposed to the will of the spirit. And if this be the case, it is established that the will of the soul is something intermediate between the flesh and the spirit, undoubtedly obeying and serving that one of the two which it has elected to obey. And if it yield itself up to the pleasures of the flesh, it renders men carnal; but when it unites itself with the spirit, it produces men of the Spirit, and who on that account are termed spiritual. And this seems to be the meaning of the apostle in the words, "But ye are not in the flesh, but in the Spirit." [2629] We have accordingly to ascertain what is this very will (intermediate) between flesh and spirit, besides that will which is said to belong to the flesh or the spirit. For it is held as certain, that everything which is said to be a work of the spirit is (a product of) the will of the spirit, and everything that is called a work of the flesh (proceeds from) the will of the flesh. What else then, besides these, is that will of the soul which receives a separate name, [2630] and which will, the apostle being opposed to our executing, says: "Ye cannot do the things that ye would?" By this it would seem to be intended, that it ought to adhere to neither of these two, i.e., to neither flesh nor spirit. But some one will say, that as it is better for the soul to execute its own will than that of the flesh; so, on the other hand, it is better to do the will of the spirit than its own will. How, then, does the apostle say, "that ye cannot do the things that ye would?" Because in that contest which is waged between flesh and spirit, the spirit is by no means certain of victory, it being manifest that in very many individuals the flesh has the mastery. 3. But since the subject of discussion on which we have entered is one of great profundity, which it is necessary to consider in all its bearings, [2631] let us see whether some such point as this may not be determined: that as it is better for the soul to follow the spirit when the latter has overcome the flesh, so also, if it seem to be a worse course for the former to follow the flesh in its struggles against the spirit, when the latter would recall the soul to its influence, it may nevertheless appear a more advantageous procedure for the soul to be under the mastery of the flesh than to remain under the power of its own will. For, since it is said to be neither hot nor cold, but to continue in a sort of tepid condition, it will find conversion a slow and somewhat difficult undertaking. If indeed it clung to the flesh, then, satiated at length, and filled with those very evils which it suffers from the vices of the flesh, and wearied as it were by the heavy burdens of luxury and lust, it may sometimes be converted with greater ease and rapidity from the filthiness of matter to a desire for heavenly things, and (to a taste for) spiritual graces. And the apostle must be supposed to have said, that "the Spirit contends against the flesh, and the flesh against the Spirit, so that we cannot do the things that we would" (those things, undoubtedly, which are designated as being beyond the will of the spirit, and the will of the flesh), meaning (as if we were to express it in other words) that it is better for a man to be either in a state of virtue or in one of wickedness, than in neither of these; but that the soul, before its conversion to the spirit, and its union with it, [2632] appears during its adherence to the body, and its meditation of carnal things, to be neither in a good condition nor in a manifestly bad one, but resembles, so to speak, an animal. It is better, however, for it, if possible, to be rendered spiritual through adherence to the spirit; but if that cannot be done, it is more expedient for it to follow even the wickedness of the flesh, than, placed under the influence of its own will, to retain the position of an irrational animal. These points we have now discussed, in our desire to consider each individual opinion, at greater length than we intended, that those views might not be supposed to have escaped our notice which are generally brought forward by those who inquire whether there is within us any other soul than this heavenly and rational one, which is naturally opposed to the latter, and is called either the flesh, or the wisdom of the flesh, or the soul of the flesh. 4. Let us now see what answer is usually returned to these statements by those who maintain that there is in us one movement, and one life, proceeding from one and the same soul, both the salvation and the destruction of which are ascribed to itself as a result of its own actions. And, in the first place, let us notice of what nature those commotions [2633] of the soul are which we suffer, when we feel ourselves inwardly drawn in different directions; when there arises a kind of contest of thoughts in our hearts, and certain probabilities are suggested us, agreeably to which we lean now to this side, now to that, and by which we are sometimes convicted of error, and sometimes approve of our acts. [2634] It is nothing remarkable, however, to say of wicked spirits, that they have a varying and conflicting judgment, and one out of harmony with itself, since such is found to be the case in all men, whenever, in deliberating upon an uncertain event, council is taken, and men consider and consult what is to be chosen as the better and more useful course. It is not therefore surprising that, if two probabilities meet, and suggest opposite views, they should drag the mind in contrary directions. For example, if a man be led by reflection to believe and to fear God, it cannot then be said that the flesh contends against the Spirit; but, amidst the uncertainty of what may be true and advantageous, the mind is drawn in opposite directions. So, also, when it is supposed that the flesh provokes to the indulgence of lust, but better counsels oppose allurements of that kind, we are not to suppose that it is one life which is resisting another, but that it is the tendency of the nature of the body, which is eager to empty out and cleanse the places filled with seminal moisture; as, in like manner, it is not to be supposed that it is any opposing power, or the life of another soul, which excites within us the appetite of thirst, and impels us to drink, or which causes us to feel hunger, and drives us to satisfy it. But as it is by the natural movements of the body that food and drink are either desired or rejected, [2635] so also the natural seed, collected together in course of time in the various vessels, has an eager desire to be expelled and thrown away, and is so far from never being removed, save by the impulse of some exciting cause, that it is even sometimes spontaneously emitted. When, therefore, it is said that "the flesh struggles against the Spirit," these persons understand the expression to mean that habit or necessity, or the delights of the flesh, arouse a man, and withdraw him from divine and spiritual things. For, owing to the necessity of the body being drawn away, we are not allowed to have leisure for divine things, which are to be eternally advantageous. So again, the soul, devoting itself to divine and spiritual pursuits, and being united to the spirit, is said to fight against the flesh, by not permitting it to be relaxed by indulgence, and to become unsteady through the influence of those pleasures for which it feels a natural delight. In this way, also, they claim to understand the words, "The wisdom of the flesh is hostile to God," [2636] not that the flesh really has a soul, or a wisdom of its own. But as we are accustomed to say, by an abuse [2637] of language, that the earth is thirsty, and wishes to drink in water, this use of the word "wishes" is not proper, but catachrestic,--as if we were to say again, that this house wants to be rebuilt, [2638] and many other similar expressions; so also is the wisdom of the flesh to be understood, or the expression, that "the flesh lusteth against the Spirit." They generally connect with these the expression, "The voice of thy brother's blood crieth unto Me from the ground." [2639] For what cries unto the Lord is not properly the blood which was shed; but the blood is said improperly to cry out, vengeance being demanded upon him who had shed it. The declaration also of the apostle, "I see another law in my members, warring against the law of my mind," [2640] they so understand as if he had said, That he who wishes to devote himself to the word of God is, on account of his bodily necessities and habits, which like a sort of law are ingrained in the body, distracted, and divided, and impeded, lest, by devoting himself vigorously to the study of wisdom, he should be enabled to behold the divine mysteries. 5. With respect, however, to the following being ranked among the works of the flesh, viz., heresies, and envyings, and contentions, or other (vices), they so understand the passage, that the mind, being rendered grosser in feeling, from its yielding itself to the passions of the body, and being oppressed by the mass of its vices, and having no refined or spiritual feelings, is said to be made flesh, and derives its name from that in which it exhibits more vigour and force of will. [2641] They also make this further inquiry, "Who will be found, or who will be said to be, the creator of this evil sense, called the sense of the flesh?" Because they defend the opinion that there is no other creator of soul and flesh than God. And if we were to assert that the good God created anything in His own creation that was hostile to Himself, it would appear to be a manifest absurdity. If, then, it is written, that "carnal wisdom is enmity against God," [2642] and if this be declared to be a result of creation, God Himself will appear to have formed a nature hostile to Himself, which cannot be subject to Him nor to His law, as if it were (supposed to be) an animal of which such qualities are predicated. And if this view be admitted, in what respect will it appear to differ from that of those who maintain that souls of different natures are created, which, according to their natures, [2643] are destined either to be lost or saved? But this is an opinion of the heretics alone, who, not being able to maintain the justice of God on grounds of piety, compose impious inventions of this kind. And now we have brought forward to the best of our ability, in the person of each of the parties, what might be advanced by way of argument regarding the several views, and let the reader choose out of them for himself that which he thinks ought to be preferred. __________________________________________________________________ [2620] Gal. v. 17. [2621] Lev. xvii. 14. [2622] Rom. vii. 23. [2623] Sensum vel sapientiam. [2624] Passiones animæ. [2625] Veneficia. Pharmakeia. "Witchcraft" (Auth. Version). [2626] Gal. v. 19-21. [2627] 1 Cor. i. 26. [2628] Gal. v. 17. [2629] Rom. viii. 9. [2630] The text here is very obscure, and has given some trouble to commentators. The words are: "Quæ ergo ista est præter hæc voluntas animæ quæ extrinsecus nominatur," etc. Redepenning understands "extrinsecus" as meaning "seorsim," "insuper," and refers to a note of Origen upon the Epistle to the Romans (tom. i. p. 466): "Et idcirco extrinsecus eam (animam, corporis et spiritus mentione factâ, Rom. i. 3, 4) apostolus non nominat, sed carnem tantum vel spiritum," etc. Schnitzer supposes that in the Greek the words were, Tes exo kaloumenes, where exo is to be taken in the sense of kato, so that the expression would mean "anima inferior." [2631] In quâ necesse est ex singulis quibusque partibus quæ possunt moveri discutere. [2632] Priusquam--unum efficiatur cum eo. [2633] Passiones. [2634] Quibus nunc quidem arguimur, nunc vero nosmet ipsos amplectimur. [2635] Evacuantur. [2636] Cf. Rom. viii. 2. [2637] Abusive = improperly used. [2638] Recomponi vult. [2639] Gen. iv. 10. [2640] Rom. vii. 23. [2641] Plus studii vel propositi. [2642] Rom. viii. 7. [2643] Naturaliter. __________________________________________________________________ Chapter V.--That the World Took Its Beginning in Time. 1. And now, since there is one of the articles of the Church [2644] which is held principally in consequence of our belief in the truth of our sacred history, viz. that this world was created and took its beginning at a certain time, and, in conformity to the cycle of time [2645] decreed to all things, is to be destroyed on account of its corruption, there seems no absurdity in re-discussing a few points connected with this subject. And so far, indeed, as the credibility of Scripture is concerned, the declarations on such a matter seem easy of proof. Even the heretics, although widely opposed on many other things, yet on this appear to be at one, yielding to the authority of Scripture. Concerning, then, the creation of the world, what portion of Scripture can give us more information regarding it, than the account which Moses has transmitted respecting its origin? And although it comprehends matters of profounder significance than the mere historical narrative appears to indicate, and contains very many things that are to be spiritually understood, and employs the letter, as a kind of veil, in treating of profound and mystical subjects; nevertheless the language of the narrator shows that all visible things were created at a certain time. But with regard to the consummation of the world, Jacob is the first who gives any information, in addressing his children in the words: "Gather yourselves together unto me, ye sons of Jacob, that I may tell you what shall be in the last days," or "after the last days." [2646] If, then, there be "last days," or a period "succeeding the last days," the days which had a beginning must necessarily come to an end. David, too, declares: "The heavens shall perish, but Thou shalt endure; yea, all of them shall wax old as doth a garment: as a vesture shalt Thou change them, and they shall be changed: but Thou art the same, and Thy years shall have no end." [2647] Our Lord and Saviour, indeed, in the words, "He who made them at the beginning, made them male and female," [2648] Himself bears witness that the world was created; and again, when He says, "Heaven and earth shall pass away, but My word shall not pass away," [2649] He points out that they are perishable, and must come to an end. The apostle, moreover, in declaring that "the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God," [2650] manifestly announces the end of the world; as he does also when he again says, "The fashion of this world passeth away." [2651] Now, by the expression which he employs, "that the creature was made subject to vanity," he shows that there was a beginning to this world: for if the creature were made subject to vanity on account of some hope, it was certainly made subject from a cause; and seeing it was from a cause, it must necessarily have had a beginning: for, without some beginning, the creature could not be subject to vanity, nor could that (creature) hope to be freed from the bondage of corruption, which had not begun to serve. But any one who chooses to search at his leisure, will find numerous other passages in holy Scripture in which the world is both said to have a beginning and to hope for an end. 2. Now, if there be any one who would here oppose either the authority or credibility of our Scriptures, [2652] we would ask of him whether he asserts that God can, or cannot, comprehend all things? To assert that He cannot, would manifestly be an act of impiety. If then he answer, as he must, that God comprehends all things, it follows from the very fact of their being capable of comprehension, that they are understood to have a beginning and an end, seeing that which is altogether without any beginning cannot be at all comprehended. For however far understanding may extend, so far is the faculty of comprehending illimitably withdrawn and removed when there is held to be no beginning. 3. But this is the objection which they generally raise: they say, "If the world had its beginning in time, what was God doing before the world began? For it is at once impious and absurd to say that the nature of God is inactive and immoveable, or to suppose that goodness at one time did not do good, and omnipotence at one time did not exercise its power." Such is the objection which they are accustomed to make to our statement that this world had its beginning at a certain time, and that, agreeably to our belief in Scripture, we can calculate the years of its past duration. To these propositions I consider that none of the heretics can easily return an answer that will be in conformity with the nature of their opinions. But we can give a logical answer in accordance with the standard of religion, [2653] when we say that not then for the first time did God begin to work when He made this visible world; but as, after its destruction, there will be another world, so also we believe that others existed before the present came into being. And both of these positions will be confirmed by the authority of holy Scripture. For that there will be another world after this, is taught by Isaiah, who says, "There will be new heavens, and a new earth, which I shall make to abide in my sight, saith the Lord;" [2654] and that before this world others also existed is shown by Eccelesiastes, in the words: "What is that which hath been? Even that which shall be. And what is that which has been created? Even this which is to be created: and there is nothing altogether new under the sun. Who shall speak and declare, Lo, this is new? It hath already been in the ages which have been before us." [2655] By these testimonies it is established both that there were ages [2656] before our own, and that there will be others after it. It is not, however, to be supposed that several worlds existed at once, but that, after the end of this present world, others will take their beginning; respecting which it is unnecessary to repeat each particular statement, seeing we have already done so in the preceding pages. 4. This point, indeed, is not to be idly passed by, that the holy Scriptures have called the creation of the world by a new and peculiar name, terming it katabole, which has been very improperly translated into Latin by "constitutio;" for in Greek katabole signifies rather "dejicere," i.e., to cast downwards,--a word which has been, as we have already remarked, improperly translated into Latin by the phrase "constitutio mundi," as in the Gospel according to John, where the Saviour says, "And there will be tribulation in those days, such as was not since the beginning of the world;" [2657] in which passage katabole is rendered by beginning (constitutio), which is to be understood as above explained. The apostle also, in the Epistle to the Ephesians, has employed the same language, saying, "Who hath chosen us before the foundation of the world;" [2658] and this foundation he calls katabole, to be understood in the same sense as before. It seems worth while, then, to inquire what is meant by this new term; and I am, indeed, of opinion [2659] that, as the end and consummation of the saints will be in those (ages) which are not seen, and are eternal, we must conclude (as frequently pointed out in the preceding pages), from a contemplation of that very end, that rational creatures had also a similar beginning. And if they had a beginning such as the end for which they hope, they existed undoubtedly from the very beginning in those (ages) which are not seen, and are eternal. [2660] And if this is so, then there has been a descent from a higher to a lower condition, on the part not only of those souls who have deserved the change by the variety of their movements, but also on that of those who, in order to serve the whole world, were brought down from those higher and invisible spheres to these lower and visible ones, although against their will--"Because the creature was subjected to vanity, not willingly, but because of Him who subjected the same in hope;" [2661] so that both sun, and moon, and stars, and angels might discharge their duty to the world, and to those souls which, on account of their excessive mental defects, stood in need of bodies of a grosser and more solid nature; and for the sake of those for whom this arrangement was necessary, this visible world was also called into being. From this it follows, that by the use of the word a descent from a higher to a lower condition, shared by all in common, would seem to be pointed out. The hope indeed of freedom is entertained by the whole of creation--of being liberated from the corruption of slavery--when the sons of God, who either fell away or were scattered abroad, [2662] shall be gathered together into one, or when they shall have fulfilled their other duties in this world, which are known to God alone, the Disposer of all things. We are, indeed, to suppose that the world was created of such quality and capacity as to contain not only all those souls which it was determined should be trained in this world, but also all those powers which were prepared to attend, and serve, and assist them. For it is established by many declarations that all rational creatures are of one nature: on which ground alone could the justice of God in all His dealings with them be defended, seeing every one has the reason in himself, why he has been placed in this or that rank in life. 5. This arrangement of things, then, which God afterwards appointed (for He had, from the very origin of the world, clearly perceived the reasons and causes affecting those who, either owing to mental deficiencies, deserved to enter into bodies, or those who were carried away by their desire for visible things, and those also who, either willingly or unwillingly, were compelled, (by Him who subjected the same in hope), to perform certain services to such as had fallen into that condition), not being understood by some, who failed to perceive that it was owing to preceding causes, originating in free-will, that this variety of arrangement had been instituted by God, they have concluded that all things in this world are directed either by fortuitous movements or by a necessary fate, and that nothing is within the power of our own will. And, therefore, also they were unable to show that the providence of God was beyond the reach of censure. 6. But as we have said that all the souls who lived in this world stood in need of many ministers, or rulers, or assistants; so, in the last times, when the end of the world is already imminent and near, and the whole human race is verging upon the last destruction, and when not only those who were governed by others have been reduced to weakness, but those also to whom had been committed the cares of government, it was no longer such help nor such defenders that were needed, but the help of the Author and Creator Himself was required to restore to the one the discipline of obedience, which had been corrupted and profaned, and to the other the discipline of rule. And hence the only-begotten Son of God, who was the Word and the Wisdom of the Father, when He was in the possession of that glory with the Father, which He had before the world was, divested Himself [2663] of it, and, taking the form of a servant, was made obedient unto death, that He might teach obedience to those who could not otherwise than by obedience obtain salvation. He restored also the laws of rule and government [2664] which had been corrupted, by subduing all enemies under His feet, that by this means (for it was necessary that He should reign until He had put all enemies under His feet, and destroyed the last enemy--death) He might teach rulers themselves moderation in their government. As He had come, then, to restore the discipline, not only of government, but of obedience, as we have said, accomplishing in Himself first what He desired to be accomplished by others, He became obedient to the Father, not only to the death of the cross, but also, in the end of the world, embracing in Himself all whom He subjects to the Father, and who by Him come to salvation, He Himself, along with them, and in them, is said also to be subject to the Father; all things subsisting in Him, and He Himself being the Head of all things, and in Him being the salvation and the fulness of those who obtain salvation. And this consequently is what the apostle says of Him: "And when all things shall be subjected to Him, then shall the Son also Himself be subject to Him that put all things under Him, that God may be all in all." 7. I know not, indeed, how the heretics, not understanding the meaning of the apostle in these words, consider the term [2665] "subjection" degrading as applied to the Son; for if the propriety of the title be called in question, it may easily be ascertained from making a contrary supposition. Because if it be not good to be in subjection, it follows that the opposite will be good, viz., not to be in subjection. Now the language of the apostle, according to their view, appears to indicate by these words, "And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him," [2666] that He, who is not now in subjection to the Father, will become subject to Him when the Father shall have first subdued all things unto Him. But I am astonished how it can be conceived to be the meaning, that He who, while all things are not yet subdued to Him, is not Himself in subjection, should--at a time when all things have been subdued to Him, and when He has become King of all men, and holds sway over all things--be supposed then to be made subject, seeing He was not formerly in subjection; for such do not understand that the subjection of Christ to the Father indicates that our happiness has attained to perfection, and that the work undertaken by Him has been brought to a victorious termination, seeing He has not only purified the power of supreme government over the whole of creation, but presents to the Father the principles of the obedience and subjection of the human race in a corrected and improved condition. [2667] If, then, that subjection be held to be good and salutary by which the Son is said to be subject to the Father, it is an extremely rational and logical inference to deduce that the subjection also of enemies, which is said to be made to the Son of God, should be understood as being also salutary and useful; as if, when the Son is said to be subject to the Father, the perfect restoration of the whole of creation is signified, so also, when enemies are said to be subjected to the Son of God, the salvation of the conquered and the restoration of the lost is in that understood to consist. 8. This subjection, however, will be accomplished in certain ways, and after certain training, and at certain times; for it is not to be imagined that the subjection is to be brought about by the pressure of necessity (lest the whole world should then appear to be subdued to God by force), but by word, reason, and doctrine; by a call to a better course of things, by the best systems of training, by the employment also of suitable and appropriate threatenings, which will justly impend over those who despise any care or attention to their salvation and usefulness. In a word, we men also, in training either our slaves or children, restrain them by threats and fear while they are, by reason of their tender age, incapable of using their reason; but when they have begun to understand what is good, and useful, and honourable, the fear of the lash being over, they acquiesce through the suasion of words and reason in all that is good. But how, consistently with the preservation of freedom of will in all rational creatures, each one ought to be regulated, i.e., who they are whom the word of God finds and trains, as if they were already prepared and capable of it; who they are whom it puts off to a later time; who these are from whom it is altogether concealed, and who are so situated as to be far from hearing it; who those, again, are who despise the word of God when made known and preached to them, and who are driven by a kind of correction and chastisement to salvation, and whose conversion is in a certain degree demanded and extorted; who those are to whom certain opportunities of salvation are afforded, so that sometimes, their faith being proved by an answer alone, [2668] they have unquestionably obtained salvation; [2669] --from what causes or on what occasions these results take place, or what the divine wisdom sees within them, or what movements of their will leads God so to arrange all these things, is known to Him alone, and to His only-begotten Son, through whom all things were created and restored, and to the Holy Spirit, through whom all things are sanctified, who proceedeth from the Father, [2670] to whom be glory for ever and ever. Amen. __________________________________________________________________ [2644] De ecclesiasticis definitionibus unum. [2645] Consummationem sæculi. [2646] Gen. xlix. 1. The Vulgate has, "In diebus novissimis;" the Sept. 'Ep' eschaton ton hemeron: the Masoretic text, tyrch'v. [2647] Ps. cii. 26, 27. [2648] Matt. xix. 4. [2649] Matt. xxiv. 35. [2650] Rom. viii. 20, 21. [2651] 1 Cor. vii. 31. [2652] Auctoritate Scripturæ nostræ, vel fidei. [2653] Regulam pietatis. [2654] Cf. Isa. lxvi. 22. [2655] Cf. Eccles. i. 9, 10. The text is in conformity with the Septuag.: Ti to gegonos; Auto to genesomenon. Kai ti to pepoiemenon ; Auto to poiethesomenon. Kai ouk esti pan prosphaton hupo ton helion. Os lalesei kai erei. Ide touto kainon estin ede gegonen en tois aiosi tois genomenois apo emtrosthen hemon. [2656] Sæcula. [2657] Matt. xxiv. 21. [2658] Eph. i. 4. [2659] The following is Jerome's version of this passage (Epistle to Avitus): "A divine habitation, and a true rest above (apud superos), I think is to be understood, where rational creatures dwell, and where before their descent to a lower position, and removal from invisible to visible (worlds), and fall to earth, and need of gross bodies, they enjoyed a former blessedness. Whence God the Creator made for them bodies suitable to their humble position and created this visible world, and sent into the world ministers for the salvation and correction of those who had fallen: of whom some were to obtain certain localities, and be subject to the necessities of the world; others were to discharge with care and attention the duties enjoined upon them at all times, and which were known to God, the Arranger (of all things). And of these, the sun, moon, and stars, which are called creature' by the apostle, received the more elevated places of the world. Which creature' was made subject to vanity, in that it was clothed with gross bodies, and was open to view, and yet was subject to vanity not voluntarily, but because of the will of Him who subjected the same in hope." And again: "While others, whom we believe to be angels, at different places and times, which the Arranger alone knows, serve the government of the world." And a little further on: "Which order of things is regulated by the providential government of the whole world, some powers falling down from a loftier position, others gradually sinking to earth: some falling voluntarily, others being cast down against their will: some undertaking, of their own accord, the service of stretching out the hand to those who fall; others being compelled to persevere for so long a time in the duty which they have undertaken." And again: "Whence it follows that, on account of the various movements, various worlds also are created, and after this world which we now inhabit, there will be another greatly dissimilar. But no other being save God alone, the Creator of all things, can arrange the deserts (of all), both to the time to come and to that which preceded, suitably to the differing lapses and advances (of individuals), and to the rewards of virtues or the punishment of vices, both in the present and in the future, and in all (times), and to conduct them all again to one end: for He knows the causes why He allows some to enjoy their own will, and to fall from a higher rank to the lowest condition: and why He begins to visit others, and bring them back gradually, as if by giving them His hand, to their pristine state, and placing them in a lofty position" (Ruæus). [2660] [According to Hagenbach (History of Doctrines, vol. i. p. 167), "Origen formally adopts the idea of original sin, by asserting that the human soul does not come into the world in a state of innocence, because it has already sinned in a former state....And yet subsequent times, especially after Jerome, have seen in Origen the precursor of Pelagius. Jerome calls the opinion that man can be without sin, Origenis ramusculus." S.] [2661] Cf. Rom. viii. 20, 21. [2662] Dispersi. [2663] Exinanivit semet ipsum. [2664] Regendi regnandique. [2665] [Elucidation II.] [2666] 1 Cor. xv. 28. [2667] Cum non solum regendi ac regnandi summam, quam in universam emendaverit creaturam, verum etiam obedientæ et subjectione correcta reparataque humani generis Patri offerat instituta. [2668] By a profession of faith in baptism. [2669] Indubitatam ceperit salutem. [2670] It was not until the third Synod of Toledo, a.d. 589, that the "Filioque" clause was added to the Creed of Constantinople,--this difference forming, as is well known, one of the dogmatic grounds for the disunion between the Western and Eastern Churches down to the present day, the latter Church denying that the Spirit proceedeth from the Father and the Son. [See Elucidation III.] __________________________________________________________________ Chapter VI.--On the End of the World. 1. Now, respecting the end of the world and the consummation of all things, we have stated in the preceding pages, to the best of our ability, so far as the authority of holy Scripture enabled us, what we deem sufficient for purposes of instruction; and we shall here only add a few admonitory remarks, since the order of investigation has brought us back to the subject. The highest good, then, after the attainment of which the whole of rational nature is seeking, which is also called the end of all blessings, [2671] is defined by many philosophers as follows: The highest good, they say, is to become as like to God as possible. But this definition I regard not so much as a discovery of theirs, as a view derived from holy Scripture. For this is pointed out by Moses, before all other philosophers, when he describes the first creation of man in these words: "And God said, Let Us make man in Our own image, and after Our likeness;" [2672] and then he adds the words: "So God created man in His own image: in the image of God created He him; male and female created He them, and He blessed them." [2673] Now the expression, "In the image [2674] of God created He him," without any mention of the word" likeness," [2675] conveys no other meaning than this, that man received the dignity of God's image at his first creation; but that the perfection of his likeness has been reserved for the consummation,--namely, that he might acquire it for himself by the exercise of his own diligence in the imitation of God, the possibility of attaining to perfection being granted him at the beginning through the dignity of the divine image, and the perfect realization of the divine likeness being reached in the end by the fulfilment of the (necessary) works. Now, that such is the case, the Apostle John points out more clearly and unmistakeably, when he makes this declaration: "Little children, we do not yet know what we shall be; but if a revelation be made to us from the Saviour, ye will say, without any doubt, we shall be like Him." [2676] By which expression he points out with the utmost certainty, that not only was the end of all things to be hoped for, which he says was still unknown to him, but also the likeness to God, which will be conferred in proportion to the completeness of our deserts. The Lord Himself, in the Gospel, not only declares that these same results are future, but that they are to be brought about by His own intercession, He Himself deigning to obtain them from the Father for His disciples, saying, "Father, I will that where I am, these also may be with Me; and as Thou and I are one, they also may be one in Us." [2677] In which the divine likeness itself already appears to advance, if we may so express ourselves, and from being merely similar, to become the same, [2678] because undoubtedly in the consummation or end God is "all and in all." And with reference to this, it is made a question by some [2679] whether the nature of bodily matter, although cleansed and purified, and rendered altogether spiritual, does not seem either to offer an obstruction towards attaining the dignity of the (divine) likeness, or to the property of unity, [2680] because neither can a corporeal nature appear capable of any resemblance to a divine nature which is certainly incorporeal; nor can it be truly and deservedly designated one with it, especially since we are taught by the truths of our religion that that which alone is one, viz., the Son with the Father, must be referred to a peculiarity of the (divine) nature. 2. Since, then, it is promised that in the end God will be all and in all, we are not, as is fitting, to suppose that animals, either sheep or other cattle, come to that end, lest it should be implied that God dwelt even in animals, whether sheep or other cattle; and so, too, with pieces of wood or stones, lest it should be said that God is in these also. So, again, nothing that is wicked must be supposed to attain to that end, lest, while God is said to be in all things, He may also be said to be in a vessel of wickedness. For if we now assert that God is everywhere and in all things, on the ground that nothing can be empty of God, we nevertheless do not say that He is now "all things" in those in whom He is. And hence we must look more carefully as to what that is which denotes the perfection of blessedness and the end of things, which is not only said to be God in all things, but also "all in all." Let us then inquire what all those things are which God is to become in all. 3. I am of opinion that the expression, by which God is said to be "all in all," means that He is "all" in each individual person. Now He will be "all" in each individual in this way: when all which any rational understanding, cleansed from the dregs of every sort of vice, and with every cloud of wickedness completely swept away, can either feel, or understand, or think, will be wholly God; and when it will no longer behold or retain anything else than God, but when God will be the measure and standard of all its movements; and thus God will be "all," for there will no longer be any distinction of good and evil, seeing evil nowhere exists; for God is all things, and to Him no evil is near: nor will there be any longer a desire to eat from the tree of the knowledge of good and evil, on the part of him who is always in the possession of good, and to whom God is all. So then, when the end has been restored to the beginning, and the termination of things compared with their commencement, that condition of things will be re-established in which rational nature was placed, when it had no need to eat of the tree of the knowledge of good and evil; so that when all feeling of wickedness has been removed, and the individual has been purified and cleansed, He who alone is the one good God becomes to him "all," and that not in the case of a few individuals, or of a considerable number, but He Himself is "all in all." And when death shall no longer anywhere exist, nor the sting of death, nor any evil at all, then verily God will be "all in all." But some are of opinion that that perfection and blessedness of rational creatures, or natures, can only remain in that same condition of which we have spoken above, i.e., that all things should possess God, and God should be to them all things, if they are in no degree prevented by their union with a bodily nature. Otherwise they think that the glory of the highest blessedness is impeded by the intermixture of any material substance. [2681] But this subject we have discussed at greater length, as may be seen in the preceding pages. 4. And now, as we find the apostle making mention of a spiritual body, let us inquire, to the best of our ability, what idea we are to form of such a thing. So far, then, as our understanding can grasp it, we consider a spiritual body to be of such a nature as ought to be inhabited not only by all holy and perfect souls, but also by all those creatures which will be liberated from the slavery of corruption. Respecting the body also, the apostle has said, "We have a house not made with hands, eternal in the heavens," [2682] i.e., in the mansions of the blessed. And from this statement we may form a conjecture, how pure, how refined, and how glorious are the qualities of that body, if we compare it with those which, although they are celestial bodies, and of most brilliant splendour, were nevertheless made with hands, and are visible to our sight. But of that body it is said, that it is a house not made with hands, but eternal in the heavens. Since, then, those things "which are seen are temporal, but those things which are not seen are eternal," [2683] all those bodies which we see either on earth or in heaven, and which are capable of being seen, and have been made with hands, but are not eternal, are far excelled in glory by that which is not visible, nor made with hands, but is eternal. From which comparison it may be conceived how great are the comeliness, and splendour, and brilliancy of a spiritual body; and how true it is, that "eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, what God hath prepared for them that love Him." [2684] We ought not, however, to doubt that the nature of this present body of ours may, by the will of God, who made it what it is, be raised to those qualities of refinement, and purity, and splendour (which characterize the body referred to), according as the condition of things requires, and the deserts of our rational nature shall demand. Finally, when the world required variety and diversity, matter yielded itself with all docility throughout the diverse appearances and species of things to the Creator, as to its Lord and Maker, that He might educe from it the various forms of celestial and terrestrial beings. But when things have begun to hasten to that consummation that all may be one, as the Father is one with the Son, it may be understood as a rational inference, that where all are one, there will no longer be any diversity. 5. The last enemy, moreover, who is called death, is said on this account to be destroyed, that there may not be anything left of a mournful kind when death does not exist, nor anything that is adverse when there is no enemy. The destruction of the last enemy, indeed, is to be understood, not as if its substance, which was formed by God, is to perish, but because its mind and hostile will, which came not from God, but from itself, are to be destroyed. Its destruction, therefore, will not be its non-existence, but its ceasing to be an enemy, and (to be) death. For nothing is impossible to the Omnipotent, nor is anything incapable of restoration [2685] to its Creator: for He made all things that they might exist, and those things which were made for existence cannot cease to be. [2686] For this reason also will they admit of change and variety, so as to be placed, according to their merits, either in a better or worse position; but no destruction of substance can befall those things which were created by God for the purpose of permanent existence. [2687] For those things which agreeably to the common opinion are believed to perish, the nature either of our faith or of the truth will not permit us to suppose to be destroyed. Finally, our flesh is supposed by ignorant men and unbelievers to be destroyed after death, in such a degree that it retains no relic at all of its former substance. We, however, who believe in its resurrection, understand that a change only has been produced by death, but that its substance certainly remains; and that by the will of its Creator, and at the time appointed, it will be restored to life; and that a second time a change will take place in it, so that what at first was flesh (formed) out of earthly soil, and was afterwards dissolved by death, and again reduced to dust and ashes ("For dust thou art," [2688] it is said, "and to dust shalt thou return"), will be again raised from the earth, and shall after this, according to the merits of the indwelling soul, advance to the glory of a spiritual body. 6. Into this condition, then, we are to suppose that all this bodily substance of ours will be brought, when all things shall be re-established in a state of unity, and when God shall be all in all. And this result must be understood as being brought about, not suddenly, but slowly and gradually, seeing that the process of amendment and correction will take place imperceptibly in the individual instances during the lapse of countless and unmeasured ages, some outstripping others, and tending by a swifter course towards perfection, [2689] while others again follow close at hand, and some again a long way behind; and thus, through the numerous and uncounted orders of progressive beings who are being reconciled to God from a state of enmity, the last enemy is finally reached, who is called death, so that he also may be destroyed, and no longer be an enemy. When, therefore, all rational souls shall have been restored to a condition of this kind, then the nature of this body of ours will undergo a change into the glory of a spiritual body. For as we see it not to be the case with rational natures, that some of them have lived in a condition of degradation owing to their sins, while others have been called to a state of happiness on account of their merits; but as we see those same souls who had formerly been sinful, assisted, after their conversion and reconciliation to God, to a state of happiness; so also are we to consider, with respect to the nature of the body, that the one which we now make use of in a state of meanness, and corruption, and weakness, is not a different body from that which we shall possess in incorruption, and in power, and in glory; but that the same body, when it has cast away the infirmities in which it is now entangled, shall be transmuted into a condition of glory, being rendered spiritual, so that what was a vessel of dishonour may, when cleansed, become a vessel unto honour, and an abode of blessedness. And in this condition, also, we are to believe, that by the will of the Creator, it will abide for ever without any change, as is confirmed by the declaration of the apostle, when he says, "We have a house, not made with hands, eternal in the heavens." For the faith of the Church [2690] does not admit the view of certain Grecian philosophers, that there is besides the body, composed of four elements, another fifth body, which is different in all its parts, and diverse from this our present body; since neither out of sacred Scripture can any produce the slightest suspicion of evidence for such an opinion, nor can any rational inference from things allow the reception of it, especially when the holy apostle manifestly declares, that it is not new bodies which are given to those who rise from the dead, but that they receive those identical ones which they had possessed when living, transformed from an inferior into a better condition. For his words are: "It is sown an animal body, it will rise a spiritual body; it is sown in corruption, it will arise in incorruption: it is sown in weakness, it will arise in power: it is sown in dishonour, it will arise in glory." [2691] As, therefore, there is a kind of advance in man, so that from being first an animal being, and not understanding what belongs to the Spirit of God, he reaches by means of instruction the stage of being made a spiritual being, and of judging all things, while he himself is judged by no one; so also, with respect to the state of the body, we are to hold that this very body which now, on account of its service to the soul, is styled an animal body, will, by means of a certain progress, when the soul, united to God, shall have been made one spirit with Him (the body even then ministering, as it were, to the spirit), attain to a spiritual condition and quality, especially since, as we have often pointed out, bodily nature was so formed by the Creator, as to pass easily into whatever condition he should wish, or the nature of the case demand. 7. The whole of this reasoning, then, amounts to this: that God created two general natures,--a visible, i.e., a corporeal nature; and an invisible nature, which is incorporeal. Now these two natures admit of two different permutations. That invisible and rational nature changes in mind and purpose, because it is endowed with freedom of will, [2692] and is on this account found sometimes to be engaged in the practice of good, and sometimes in that of the opposite. But this corporeal nature admits of a change in substance; whence also God, the arranger of all things, has the service of this matter at His command in the moulding, or fabrication, or re-touching of whatever He wishes, so that corporeal nature may be transmuted, and transformed into any forms or species whatever, according as the deserts of things may demand; which the prophet evidently has in view when he says, "It is God who makes and transforms all things." [2693] 8. And now the point for investigation is, whether, when God shall be all in all, the whole of bodily nature will, in the consummation of all things, consist of one species, and the sole quality of body be that which shall shine in the indescribable glory which is to be regarded as the future possession of the spiritual body. For if we rightly understand the matter, this is the statement of Moses in the beginning of his book, when he says, "In the beginning God created the heavens and the earth." [2694] For this is the beginning of all creation: to this beginning the end and consummation of all things must be recalled, i.e., in order that that heaven and that earth may be the habitation and resting-place of the pious; so that all the holy ones, and the meek, may first obtain an inheritance in that land, since this is the teaching of the law, and of the prophets, and of the Gospel. In which land I believe there exist the true and living forms of that worship which Moses handed down under the shadow of the law; of which it is said, that "they serve unto the example and shadow of heavenly things" [2695] --those, viz., who were in subjection in the law. To Moses himself also was the injunction given, "Look that thou make them after the form and pattern which were showed thee on the mount." [2696] From which it appears to me, that as on this earth the law was a sort of schoolmaster to those who by it were to be conducted to Christ, in order that, being instructed and trained by it, they might more easily, after the training of the law, receive the more perfect principles of Christ; so also another earth, which receives into it all the saints, may first imbue and mould them by the institutions of the true and everlasting law, that they may more easily gain possession of those perfect institutions of heaven, to which nothing can be added; in which there will be, of a truth, that Gospel which is called everlasting, and that Testament, ever new, which shall never grow old. 9. In this way, accordingly, we are to suppose that at the consummation and restoration of all things, those who make a gradual advance, and who ascend (in the scale of improvement), will arrive in due measure and order at that land, and at that training which is contained in it, where they may be prepared for those better institutions to which no addition can be made. For, after His agents and servants, the Lord Christ, who is King of all, will Himself assume the kingdom; i.e., after instruction in the holy virtues, He will Himself instruct those who are capable of receiving Him in respect of His being wisdom, reigning in them until He has subjected them to the Father, who has subdued all things to Himself, i.e., that when they shall have been made capable of receiving God, God may be to them all in all. Then accordingly, as a necessary consequence, bodily nature will obtain that highest condition [2697] to which nothing more can be added. Having discussed, up to this point, the quality of bodily nature, or of spiritual body, we leave it to the choice of the reader to determine what he shall consider best. And here we may bring the third book to a conclusion. __________________________________________________________________ [2671] Finis omnium: "bonorum" understood. [2672] Gen. i. 26. [2673] Gen. i. 27, 28. [2674] Imago. [2675] Similitudo. [2676] Cf. 1 John iii. 2. [2677] Cf. John xvii. 24; cf. 21. [2678] Ex simili unum fieri. [2679] Jerome, in his Epistle to Avitus, No. 94, has the passage thus: "Since, as we have already frequently observed, the beginning is generated again from the end, it is a question whether then also there will be bodies, or whether existence will be maintained at some time without them when they shall have been annihilated, and thus the life of incorporeal beings must be believed to be incorporeal, as we know is the case with God. And there is no doubt that if all the bodies which are termed visible by the apostle, belong to that sensible world, the life of incorporeal beings will be incorporeal." And a little after: "That expression, also, used by the apostle, The whole creation will be freed from the bondage of corruption into the glorious liberty of the children of God' (Rom. viii. 21), we so understand, that we say it was the first creation of rational and incorporeal beings which is not subject to corruption, because it was not clothed with bodies: for wherever bodies are, corruption immediately follows. But afterwards it will be freed from the bondage of corruption, when they shall have received the glory of the sons of God, and God shall be all in all." And in the same place: "That we must believe the end of all things to be incorporeal, the language of the Saviour Himself leads us to think, when He says, As I and Thou are one, so may they also be one in Us' (John xvii. 21). For we ought to know what God is, and what the Saviour will be in the end, and how the likeness of the Father and the Son has been promised to the saints; for as they are one in Him, so they also are one in them. For we must adopt the view, either that the God of all things is clothed with a body, and as we are enveloped with flesh, so He also with some material covering, that the likeness of the life of God may be in the end produced also in the saints: or if this hypothesis is unbecoming, especially in the judgment of those who desire, even in the smallest degree, to feel the majesty of God, and to look upon the glory of His uncreated and all-surpassing nature, we are forced to adopt the other alternative, and despair either of attaining any likeness to God, if we are to inhabit for ever the same bodies, or if the blessedness of the same life with God is promised to us, we must live in the same state as that in which God lives." All these points have been omitted by Rufinus as erroneous, and statements of a different kind here and there inserted instead (Ruæus). [2680] Ad unitatis proprietatem. [2681] "Here the honesty of Rufinus in his translation seems very suspicious: for Origen's well-known opinion regarding the sins and lapses of blessed spirits he here attributes to others. Nay, even the opinion which he introduces Origen as ascribing to others, he exhibits him as refuting a little further on, sec. 6, in these words: And in this condition (of blessedness) we are to believe that, by the will of the Creator, it will abide for ever without any change,' etc. I suspect, therefore, that all this is due to Rufinus himself, and that he has inserted it, instead of what is found in the beginning of the chapter, sec. 1, and which in Jerome's Epistle to Avitus stands as follows: Nor is there any doubt that, after certain intervals of time, matter will again exist, and bodies be formed, and a diversity be established in the world, on account of the varying wills of rational creatures who, after (enjoying) perfect blessedness down to the end of all things, have gradually fallen away to a lower condition and received into them so much wickedness that they are converted) into an opposite condition, by their unwillingness to retain their original state, and to preserve their blessedness uncorrupted. Nor is this point to be suppressed, that many rational creatures retain their first condition (principium) even to the second and third and fourth worlds, and allow no room for any change within them while others, again, will lose so little of their pristine state, that they will appear to have lost almost nothing, and some are to be precipitated with great destruction into the lowest pit. And God, the disposer of all things, when creating His worlds, knows how to treat each individual agreeably to his merits, and He is acquainted with the occasions and causes by which the government (gubernacula) of the world is sustained and commenced: so that he who surpassed all others in wickedness, and brought himself completely down to the earth, is made in another world, which is afterwards to be formed, a devil, the beginning of the creation of the Lord (Job xl. 19), to be mocked by the angels who have lost the virtue of their original condition' (exordii virtutem)."--Ruæus. [2682] 2 Cor. v. 1. [2683] 2 Cor. iv. 18. [2684] 1 Cor. ii. 9; cf. Isa. lxiv., 4. [2685] Insanabile. [2686] ["Origen went so far, that, contrary to the general opinion, he allowed Satan the glimmer of a hope of future grace....He is here speaking of the last enemy, death: but it is evident, from the context, that he identifies death with the devil," etc. (Hagenbach's History of Doctrines, vol. i. p. 145-147. See also, supra, book i. vi. 3. p. 261.) S.] [2687] Ut essent et permanerent. [2688] Gen. iii. 19. [2689] Ad summa. [2690] [Elucidation IV.] [2691] 1 Cor. xv. 28. [2692] [Elucidation V.] [2693] Cf. Ps. cii. 25, 26. [2694] Gen. i. 1. [2695] Heb. viii. 5. [2696] Ex. xxv. 40. [2697] Jerome (Epistle to Avitus, No. 94) says that Origen, "after a most lengthened discussion, in which he asserts that all bodily nature is to be changed into attenuated and spiritual bodies, and that all substance is to be converted into one body of perfect purity, and more brilliant than any splendour (mundissimum et omni splendore purius), and such as the human mind cannot now conceive," adds at the last, "And God will be all in all,' so that the whole of bodily nature may be reduced into that substance which is better than all others, into the divine, viz., than which none is better." From which, since it seems to follow that God possesses a body, although of extreme tenuity (licet tenuissimum), Rufinus has either suppressed this view, or altered the meaning of Origen's words (Ruæus). __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book IV. Translated from the Latin of Rufinus. Chapter I.--That the Scriptures are Divinely Inspired. 1. But as it is not sufficient, in the discussion of matters of such importance, to entrust the decision to the human senses and to the human understanding, and to pronounce on things invisible as if they were seen by us, [2698] we must, in order to establish the positions which we have laid down, adduce the testimony of Holy Scripture. And that this testimony may produce a sure and unhesitating belief, either with regard to what we have still to advance, or to what has been already stated, it seems necessary to show, in the first place, that the Scriptures themselves are divine, i.e., were inspired by the Spirit of God. We shall therefore with all possible brevity draw forth from the Holy Scriptures themselves, such evidence on this point as may produce upon us a suitable impression, (making our quotations) from Moses, the first legislator of the Hebrew nation, and from the words of Jesus Christ, the Author and Chief of the Christian religious system. [2699] For although there have been numerous legislators among the Greeks and Barbarians, and also countless teachers and philosophers who professed to declare the truth, we do not remember any legislator who was able to produce in the minds of foreign nations an affection and a zeal (for him) such as led them either voluntarily to adopt his laws, or to defend them with all the efforts of their mind. No one, then, has been able to introduce and make known what seemed to himself the truth, among, I do not say many foreign nations, but even amongst the individuals of one single nation, in such a manner that a knowledge and belief of the same should extend to all. And yet there can be no doubt that it was the wish of the legislators that their laws should be observed by all men, if possible; and of the teachers, that what appeared to themselves to be truth, should become known to all. But knowing that they could by no means succeed in producing any such mighty power within them as would lead foreign nations to obey their laws, or have regard to their statements, they did not venture even to essay the attempt, lest the failure of the undertaking should stamp their conduct with the mark of imprudence. And yet there are throughout the whole world--throughout all Greece, and all foreign countries--countless individuals who have abandoned the laws of their country, and those whom they had believed to be gods, and have yielded themselves up to the obedience of the law of Moses, and to the discipleship and worship of Christ; and have done this, not without exciting against themselves the intense hatred of the worshippers of images, so as frequently to be exposed to cruel tortures from the latter, and sometimes even to be put to death. And yet they embrace, and with all affection preserve, the words and teaching of Christ. 2. And we may see, moreover, how that religion itself grew up in a short time, making progress by the punishment and death of its worshippers, by the plundering of their goods, and by the tortures of every kind which they endured; and this result is the more surprising, that even the teachers of it themselves neither were men of skill, [2700] nor very numerous; and yet these words are preached throughout the whole world, so that Greeks and Barbarians, wise and foolish, adopt the doctrines of the Christian religion. [2701] From which it is no doubtful inference, that it is not by human power or might that the words of Jesus Christ come to prevail with all faith and power over the understandings and souls of all men. For, that these results were both predicted by Him, and established by divine answers proceeding from Him, is clear from His own words: "Ye shall be brought before governors and kings for My sake, for a testimony against them and the Gentiles." [2702] And again: "This Gospel of the kingdom shall be preached among all nations." [2703] And again: "Many shall say to Me in that day, Lord, Lord, have we not eaten and drunk in Thy name, and in Thy name cast out devils? And I will say unto them, Depart from Me, ye workers of iniquity, I never knew you." [2704] If these sayings, indeed, had been so uttered by Him, and yet if these predictions had not been fulfilled, they might perhaps appear to be untrue, [2705] and not to possess any authority. But now, when His declarations do pass into fulfilment, seeing they were predicted with such power and authority, it is most clearly shown to be true that He, when He was made man, delivered to men the precepts of salvation. [2706] 3. What, then, are we to say of this, which the prophets had beforehand foretold of Him, that princes would not cease from Judah, nor leaders from between his thighs, until He should come for whom it has been reserved (viz., the kingdom), and until the expectation of the Gentiles should come? For it is most distinctly evident from the history itself, from what is clearly seen at the present day, that from the times of Christ onwards there were no kings amongst the Jews. Nay, even all those objects of Jewish pride, [2707] of which they vaunted so much, and in which they exulted, whether regarding the beauty of the temple or the ornaments of the altar, and all those sacerdotal fillets and robes of the high priests, were all destroyed together. For the prophecy was fulfilled which had declared, "For the children of Israel shall abide many days without king and prince: there shall be no victim, nor altar, nor priesthood, nor answers." [2708] These testimonies, accordingly, we employ against those who seem to assert that what is spoken in Genesis by Jacob refers to Judah; and who say that there still remains a prince of the race of Judah--he, viz., who is the prince of their nation, whom they style Patriarch [2709] --and that there cannot fail (a ruler) of his seed, who will remain until the advent of that Christ whom they picture to themselves. But if the prophet's words be true, when he says, "The children of Israel shall abide many days without king, without prince; and there shall be no victim, nor altar, nor priesthood;" [2710] and if, certainly, since the overthrow of the temple, victims are neither offered, nor any altar found, nor any priesthood exists, it is most certain that, as it is written, princes have departed from Judah, and a leader from between his thighs, until the coming of Him for whom it has been reserved. It is established, then, that He is come for whom it has been reserved, and in whom is the expectation of the Gentiles. And this manifestly seems to be fulfilled in the multitude of those who have believed on God through Christ out of the different nations. 4. In the song of Deuteronomy, [2711] also, it is prophetically declared that, on account of the sins of the former people, there was to be an election of a foolish nation,--no other, certainly, than that which was brought about by Christ; for thus the words run: "They have moved Me to anger with their images, and I will stir them up to jealousy; I will arouse them to anger against a foolish nation." [2712] We may therefore evidently see how the Hebrews, who are said to have excited God's anger by means of those (idols), which are no gods, and to have aroused His wrath by their images, were themselves also excited to jealousy by means of a foolish nation, which God hath chosen by the advent of Jesus Christ and His disciples. For the following is the language of the apostle: "For ye see your calling, brethren, how that not many wise men among you after the flesh, not many mighty, not many noble (are called): but God has chosen the foolish things of the world, and the things which are not, to destroy the things which formerly existed." [2713] Carnal Israel, therefore, should not boast; for such is the term used by the apostle: "No flesh, I say, should glory in the presence of God." [2714] 5. What are we to say, moreover, regarding those prophecies of Christ contained in the Psalms, especially the one with the superscription, "A song for the Beloved;" [2715] in which it is stated that "His tongue is the pen of a ready writer; fairer than the children of men;" that "grace is poured into His lips?" Now, the indication that grace has been poured upon His lips is this, that, after a short period had elapsed--for He taught only during a year and some months [2716] --the whole world, nevertheless, became filled with His doctrine, and with faith in His religion. There arose, then, "in His days righteous men, and abundance of peace," [2717] abiding even to the end, which end is entitled "the taking away of the moon;" and "His dominion shall extend from sea to sea, and from the river to the ends of the earth." [2718] There was a sign also given to the house of David. For a virgin conceived, and bare Emmanuel, which, when interpreted, signifies, "God with us: know it, O nations, and be overcome." [2719] For we are conquered and overcome, who are of the Gentiles, and remain as a kind of spoils of His victory, who have subjected our necks to His grace. Even the place of His birth was predicted in the prophecies of Micah, who said, "And thou, Bethlehem, land of Judah, art by no means small among the leaders of Judah: for out of thee shall come forth a Leader, who shall rule My people Israel." [2720] The weeks of years, also, which the prophet Daniel had predicted, extending to the leadership of Christ, [2721] have been fulfilled. Moreover, he is at hand, who in the book of Job [2722] is said to be about to destroy the huge beast, who also gave power to his own disciples to tread on serpents and scorpions, and on all the power of the enemy, without being injured by him. But if any one will consider the journeys of Christ's apostles throughout the different places, in which as His messengers they preached the Gospel, he will find that both what they ventured to undertake is beyond the power of man, and what they were enabled to accomplish is from God alone. If we consider how men, on hearing that a new doctrine was introduced by these, were able to receive them; or rather, when desiring often to destroy them, they were prevented by a divine power which was in them, we shall find that in this nothing was effected by human strength, but that the whole was the result of the divine power and providence,--signs and wonders, manifest beyond all doubt, bearing testimony to their word and doctrine. 6. These points now being briefly established, viz., regarding the deity of Christ, and the fulfilment of all that was prophesied respecting Him, I think that this position also has been made good, viz., that the Scriptures themselves, which contained these predictions, were divinely inspired,--those, namely, which had either foretold His advent, or the power of His doctrine, or the bringing over of all nations (to His obedience). To which this remark must be added, that the divinity and inspiration both of the predictions of the prophets and of the law of Moses have been clearly revealed and confirmed, especially since the advent of Christ into the world. For before the fulfilment of those events which were predicted by them, they could not, although true and inspired by God, be shown to be so, because they were as yet unfulfilled. But the coming of Christ was a declaration that their statements were true and divinely inspired, although it was certainly doubtful before that whether there would be an accomplishment of those things which had been foretold. If any one, moreover, consider the words of the prophets with all the zeal and reverence which they deserve, it is certain that, in the perusal and careful examination thus given them, he will feel his mind and senses touched by a divine breath, and will acknowledge that the words which he reads were no human utterances, but the language of God; and from his own emotions he will feel that these books were the composition of no human skill, nor of any mortal eloquence, but, so to speak, of a style that is divine. [2723] The splendour of Christ's advent, therefore, illuminating the law of Moses by the light of truth, has taken away that veil which had been placed over the letter (of the law), and has unsealed, for every one who believes upon Him, all the blessings which were concealed by the covering of the word. 7. It is, however, a matter attended with considerable labour, to point out, in every instance, how and when the predictions of the prophets were fulfilled, so as to appear to confirm those who are in doubt, seeing it is possible for everyone who wishes to become more thoroughly acquainted with these things, to gather abundant proofs from the records of the truth themselves. But if the sense of the letter, which is beyond man, does not appear to present itself at once, on the first glance, to those who are less versed in divine discipline, it is not at all to be wondered at, because divine things are brought down somewhat slowly to (the comprehension of) men, and elude the view in proportion as one is either sceptical or unworthy. For although it is certain that all things which exist in this world, or take place in it, are ordered by the providence of God, and certain events indeed do appear with sufficient clearness to be under the disposal of His providential government, yet others again unfold themselves so mysteriously and incomprehensibly, that the plan of Divine Providence with regard to them is completely concealed; so that it is occasionally believed by some that particular occurrences do not belong to (the plan of) Providence, because the principle eludes their grasp, according to which the works of Divine Providence are administered with indescribable skill; which principle of administration, however, is not equally concealed from all. For even among men themselves, one individual devotes less consideration to it, another more; while by every man, He who is on earth, whoever is the inhabitant of heaven, is more acknowledged. [2724] And the nature of bodies is clear to us in one way, that of trees in another, that of animals in a third; the nature of souls, again, is concealed in a different way; and the manner in which the diverse movements of rational understandings are ordered by Providence, eludes the view of men in a greater degree, and even, in my opinion, in no small degree that of the angels also. But as the existence of divine providence is not refuted by those especially who are certain of its existence, but who do not comprehend its workings or arrangements by the powers of the human mind; so neither will the divine inspiration of holy Scripture, which extends throughout its body, be believed to be non-existent, because the weakness of our understanding is unable to trace out the hidden and secret meaning in each individual word, the treasure of divine wisdom being hid in the vulgar and unpolished vessels of words, [2725] as the apostle also points out when he says, "We have this treasure in earthen vessels," [2726] that the virtue of the divine power may shine out the more brightly, no colouring of human eloquence being intermingled with the truth of the doctrines. For if our books induced men to believe because they were composed either by rhetorical arts or by the wisdom of philosophy, then undoubtedly our faith would be considered to be based on the art of words, and on human wisdom, and not upon the power of God; whereas it is now known to all that the word of this preaching has been so accepted by numbers throughout almost the whole world, because they understood their belief to rest not on the persuasive words of human wisdom, but on the manifestation of the Spirit and of power. On which account, being led by a heavenly, nay, by a more than heavenly power, to faith and acceptance, [2727] that we may worship the sole Creator of all things as our God, let us also do our utmost endeavour, by abandoning the language of the elements of Christ, which are but the first beginnings of wisdom, to go on to perfection, in order that that wisdom which is given to them who are perfect, may be given to us also. For such is the promise of him to whom was entrusted the preaching of this wisdom, in the words: "Howbeit we speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, who will be brought to nought;" [2728] by which he shows that this wisdom of ours has nothing in common, so far as regards the beauty of language, with the wisdom of this world. This wisdom, then, will be inscribed more clearly and perfectly on our hearts, if it be made known to us according to the revelation of the mystery which has been hid from eternity, [2729] but now is manifest through the Scriptures of prophecy, and the advent of our Lord and Saviour Jesus Christ, to whom be glory for ever. Amen. Many, not understanding the Scriptures in a spiritual sense, but incorrectly, [2730] have fallen into heresies. 8. These particulars, then, being briefly stated regarding the inspiration of the sacred Scriptures by the Holy Spirit, it seems necessary to explain this point also, viz., how certain persons, not reading them correctly, have given themselves over to erroneous opinions, inasmuch as the procedure to be followed, in order to attain an understanding of the holy writings, is unknown to many. The Jews, in fine, owing to the hardness of their heart, and from a desire to appear wise in their own eyes, have not believed in our Lord and Saviour, judging that those statements which were uttered respecting Him ought to be understood literally, i.e., that He ought in a sensible and visible manner to preach deliverance to the captives, and first build a city which they truly deem the city of God, and cut off at the same time the chariots of Ephraim, [2731] and the horse from Jerusalem; that He ought also to eat butter and honey, [2732] in order to choose the good before He should come to know how to bring forth evil. [2733] They think, also, that it has been predicted that the wolf--that four-footed animal--is, at the coming of Christ, to feed with the lambs, and the leopard to lie down with kids, and the calf and the bull to pasture with lions, and that they are to be led by a little child to the pasture; that the ox and the bear are to lie down together in the green fields, and that their young ones are to be fed together; that lions also will frequent stalls with the oxen, and feed on straw. And seeing that, according to history, there was no accomplishment of any of those things predicted of Him, in which they believed the signs of Christ's advent were especially to be observed, they refused to acknowledge the presence of our Lord Jesus Christ; nay, contrary to all the principles of human and divine law, [2734] i.e., contrary to the faith of prophecy, they crucified Him for assuming to Himself the name of Christ. Thereupon the heretics, reading that it is written in the law, "A fire has been kindled in Mine anger;" [2735] and that "I the Lord am a jealous (God), visiting the sins of the fathers upon the children unto the third and fourth generation;" [2736] and that "it repenteth Me that I anointed Saul to be king;" [2737] and, "I am the Lord, who make peace and create evil;" [2738] and again, "There is not evil in a city which the Lord hath not done;" [2739] and, "Evils came down from the Lord upon the gates of Jerusalem;" [2740] and, "An evil spirit from the Lord plagued Saul;" [2741] and reading many other passages similar to these, which are found in Scripture, they did not venture to assert that these were not the Scriptures of God, but they considered them to be the words of that creator God whom the Jews worshipped, and who, they judged, ought to be regarded as just only, and not also as good; but that the Saviour had come to announce to us a more perfect God, who, they allege; is not the creator of the world,--there being different and discordant opinions among them even on this very point, because, when they once depart from a belief in God the Creator, who is Lord of all, they have given themselves over to various inventions and fables, devising certain (fictions), and asserting that some things were visible, and made by one (God), and that certain other things were invisible, and were created by another, according to the vain and fanciful suggestions of their own minds. But not a few also of the more simple of those, who appear to be restrained within the faith of the Church, are of opinion that there is no greater God than the Creator, holding in this a correct and sound opinion; and yet they entertain regarding Him such views as would not be entertained regarding the most unjust and cruel of men. 9. Now the reason of the erroneous apprehension of all these points on the part of those whom we have mentioned above, is no other than this, that holy Scripture is not understood by them according to its spiritual, but according to its literal meaning. And therefore we shall endeavour, so far as our moderate capacity will permit, to point out to those who believe the holy Scriptures to be no human compositions, but to be written by inspiration of the Holy Spirit, and to be transmitted and entrusted to us by the will of God the Father, through His only-begotten Son Jesus Christ, what appears to us, who observe things by a right way of understanding, [2742] to be the standard and discipline delivered to the apostles by Jesus Christ, and which they handed down in succession to their posterity, the teachers of the holy Church. Now, that there are certain mystical economies [2743] indicated in holy Scripture, is admitted by all, I think, even the simplest of believers. But what these are, or of what kind they are, he who is rightly minded, and not overcome with the vice of boasting, will scrupulously [2744] acknowledge himself to be ignorant. For if anyone, e.g., were to adduce the case of the daughters of Lot, who seem, contrary to the law of God, [2745] to have had intercourse with their father, or that of the two wives of Abraham, or of the two sisters who were married to Jacob, or of the two handmaids who increased the number of his sons, what other answer could be returned than that these were certain mysteries, [2746] and forms of spiritual things, but that we are ignorant of what nature they are? Nay, even when we read of the construction of the tabernacle, we deem it certain that the written descriptions are the figures of certain hidden things; but to adapt these to their appropriate standards, and to open up and discuss every individual point, I consider to be exceedingly difficult, not to say impossible. That that description, however, is, as I have said, full of mysteries, does not escape even the common understanding. But all the narrative portion, relating either to the marriages, or to the begetting of the children, or to battles of different kinds, or to any other histories whatever, what else can they be supposed to be, save the forms and figures of hidden and sacred things? As men, however, make little effort to exercise their intellect, or imagine that they possess knowledge before they really learn, the consequence is that they never begin to have knowledge or if there be no want of a desire, at least, nor of an instructor, and if divine knowledge be sought after, as it ought to be, in a religious and holy spirit, and in the hope that many points will be opened up by the revelation of God--since to human sense they are exceedingly difficult and obscure--then, perhaps, he who seeks in such a manner will find what it is lawful [2747] to discover. 10. But lest this difficulty perhaps should be supposed to exist only in the language of the prophets, seeing the prophetic style is allowed by all to abound in figures and enigmas, what do we find when we come to the Gospels? Is there not hidden there also an inner, namely a divine sense, which is revealed by that grace alone which he had received who said, "But we have the mind of Christ, that we might know the things freely given to us by God. Which things also we speak, not in the words which man's wisdom teaches, but which the Spirit teacheth?" [2748] And if one now were to read the revelations which were made to John, how amazed would he not be that there should be contained within them so great an amount of hidden, ineffable mysteries, [2749] in which it is clearly understood, even by those who cannot comprehend what is concealed, that something certainly is concealed. And yet are not the Epistles of the Apostles, which seem to some to be plainer, filled with meanings so profound, that by means of them, as by some small receptacle, [2750] the clearness of incalculable light [2751] appears to be poured into those who are capable of understanding the meaning of divine wisdom? And therefore, because this is the case, and because there are many who go wrong in this life, I do not consider that it is easy to pronounce, without danger, that anyone knows or understands those things, which, in order to be opened up, need the key of knowledge; which key, the Saviour declared, lay with those who were skilled in the law. And here, although it is a digression, I think we should inquire of those who assert that before the advent of the Saviour there was no truth among those who were engaged in the study of the law, how it could be said by our Lord Jesus Christ that the keys of knowledge were with them, who had the books of the prophets and of the law in their hands. For thus did He speak: "Woe unto you, ye teachers of the law, who have taken away the key of knowledge: ye entered not in yourselves, and them who wished to enter in ye hindered." [2752] 11. But, as we had begun to observe, the way which seems to us the correct one for the understanding of the Scriptures, and for the investigation of their meaning, we consider to be of the following kind: for we are instructed by Scripture itself in regard to the ideas which we ought to form of it. In the Proverbs of Solomon we find some such rule as the following laid down, respecting the consideration of holy Scripture: "And do thou," he says, "describe these things to thyself in a threefold manner, in counsel and knowledge, and that thou mayest answer the words of truth to those who have proposed them to thee." [2753] Each one, then, ought to describe in his own mind, in a threefold manner, the understanding of the divine letters,--that is, in order that all the more simple individuals may be edified, so to speak, by the very body of Scripture; for such we term that common and historical sense: while, if some have commenced to make considerable progress, and are able to see something more (than that), they may be edified by the very soul of Scripture. Those, again, who are perfect, and who resemble those of whom the apostle says, "We speak wisdom among them that are perfect, but not the wisdom of this world, nor of the princes of this world, who will be brought to nought; but we speak the wisdom of God, hidden in a mystery, which God hath decreed before the ages unto our glory;" [2754] --all such as these may be edified by the spiritual law itself (which has a shadow of good things to come), as if by the Spirit. For as man is said to consist of body, and soul, and spirit, so also does sacred Scripture, which has been granted by the divine bounty [2755] for the salvation of man; which we see pointed out, moreover, in the little book of The Shepherd, which seems to be despised by some, where Hermas is commanded to write two little books, and afterwards to announce to the presbyters of the Church what he learned from the Spirit. For these are the words that are written: "And you will write," he says, "two books; and you will give the one to Clement, and the other to Grapte. [2756] And let Grapte admonish the widows and orphans, and let Clement send through all the cities which are abroad, while you will announce to the presbyters of the Church." Grapte, accordingly, who is commanded to admonish the orphans and widows, is the pure understanding of the letter itself; by which those youthful minds are admonished, who have not yet deserved to have God as their Father, and are on that account styled orphans. They, again, are the widows, who have withdrawn themselves from the unjust man, to whom they had been united contrary to law; but who have remained widows, because they have not yet advanced to the stage of being joined to a heavenly Bridegroom. Clement, moreover, is ordered to send into those cities which are abroad what is written to those individuals who already are withdrawing from the letter,--as if the meaning were to those souls who, being built up by this means, have begun to rise above the cares of the body and the desires of the flesh; while he himself, who had learned from the Holy Spirit, is commanded to announce, not by letter nor by book, but by the living voice, to the presbyters of the Church of Christ, i.e., to those who possess a mature faculty of wisdom, capable of receiving spiritual teaching. 12. This point, indeed, is not to be passed by without notice, viz., that there are certain passages of Scripture where this "body," as we termed it, i.e., this inferential historical sense, [2757] is not always found, as we shall prove to be the case in the following pages, but where that which we termed "soul" or "spirit" can only be understood. And this, I think, is indicated in the Gospels, where there are said to be placed, according to the manner of purification among the Jews, six water-vessels, containing two or three firkins [2758] a-piece; by which, as I have said, the language of the Gospel seems to indicate, with respect to those who are secretly called by the apostle "Jews," that they are purified by the word of Scripture,--receiving indeed sometimes two firkins, i.e., the understanding of the "soul" or "spirit," according to our statement as above; sometimes even three (firkins), when in the reading (of Scripture) the "bodily" sense, which is the "historical," may be preserved for the edification of the people. Now six water-vessels are appropriately spoken of, with regard to those persons who are purified by being placed in the world; for we read that in six days--which is the perfect number--this world and all things in it were finished. How great, then, is the utility of this first "historical" sense which we have mentioned, is attested by the multitude of all believers, who believe with adequate faith and simplicity, and does not need much argument, because it is openly manifest to all; whereas of that sense which we have called above the "soul," as it were, of Scripture, the Apostle Paul has given us numerous examples in the first Epistle to the Corinthians. For we find the expression, "Thou shalt not muzzle the mouth of the ox that treadeth out the corn." [2759] And afterwards, when explaining what precept ought to be understood by this, he adds the words: "Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written; that he who plougheth should plough in hope, and he that thresheth, in hope of partaking." [2760] Very many other passages also of this nature, which are in this way explained of the law, contribute extensive information to the hearers. 13. Now a "spiritual" interpretation is of this nature: when one is able to point out what are the heavenly things of which these serve as the patterns and shadow, who are Jews "according to the flesh," and of what things future the law contains a shadow, and any other expressions of this kind that may be found in holy Scripture; or when it is a subject of inquiry, what is that wisdom hidden in a mystery which "God ordained before the world for our glory, which none of the princes of this world knew;" [2761] or the meaning of the apostle's language, when, employing certain illustrations from Exodus or Numbers, he says: "These things happened to them in a figure, [2762] and they are written on our account, on whom the ends of the ages have come." [2763] Now, an opportunity is afforded us of understanding of what those things which happened to them were figures, when he adds: "And they drank of that spiritual Rock which followed them, and that Rock was Christ." [2764] In another Epistle also, when referring to the tabernacle, he mentions the direction which was given to Moses: "Thou shalt make (all things) according to the pattern which was showed thee in the mount." [2765] And writing to the Galatians, and upbraiding certain individuals who seem to themselves to read the law, and yet without understanding it, because of their ignorance of the fact that an allegorical meaning underlies what is written, he says to them in a certain tone of rebuke: "Tell me, ye who desire to be under the law, do ye not hear the law? For it is written that Abraham had two sons; the one by a bond-maid, the other by a free woman. But he who was of the bond-woman was born according to the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants." [2766] And here this point is to be attended to, viz., the caution with which the apostle employs the expression, "Ye who are under the law, do ye not hear the law?" Do ye not hear, i.e., do ye not understand and know? In the Epistle to the Colossians, again, briefly summing up and condensing the meaning of the whole law, he says: "Let no man therefore judge you in meat, or in drink, or in respect of holy days, or of the new moon, or of the Sabbath, which are a shadow of things to come." [2767] Writing to the Hebrews also, and treating of those who belong to the circumcision, he says: "Those who serve to the example and shadow of heavenly things." [2768] Now perhaps, through these illustrations, no doubt will be entertained regarding the five books of Moses, by those who hold the writings of the apostle, as divinely inspired. And if they require, with respect to the rest of the history, that those events which are contained in it should be considered as having happened for an ensample to those of whom they are written, we have observed that this also has been stated in the Epistle to the Romans, where the apostle adduces an instance from the third book of Kings, saying, "I have left me seven thousand men who have not bowed the knee to Baal;" [2769] which expression Paul understood as figuratively spoken of those who are called Israelites according to the election, in order to show that the advent of Christ had not only now been of advantage to the Gentiles, but that very many even of the race of Israel had been called to salvation. 14. This being the state of the case, we shall sketch out, as if by way of illustration and pattern, what may occur to us with regard to the manner in which holy Scripture is to be understood on these several points, repeating in the first instance, and pointing out this fact, that the Holy Spirit, by the providence and will of God, through the power of His only-begotten Word, who was in the beginning God with God, enlightened the ministers of truth, the prophets and apostles, to understand the mysteries of those things or causes which take place among men, or with respect to men. [2770] And by "men," I now mean souls that are placed in bodies, who, relating those mysteries that are known to them, and revealed through Christ, as if they were a kind of human transactions, or handing down certain legal observances and injunctions, described them figuratively; [2771] not that anyone who pleased might view these expositions as deserving to be trampled under foot, but that he who should devote himself with all chastity, and sobriety, and watchfulness, to studies of this kind, might be able by this means to trace out the meaning of the Spirit of God, which is perhaps lying profoundly buried, and the context, which may be pointing again in another direction than the ordinary usage of speech would indicate. And in this way he might become a sharer in the knowledge of the Spirit, and a partaker in the divine counsel, because the soul cannot come to the perfection of knowledge otherwise than by inspiration of the truth of the divine wisdom. Accordingly, it is of God, i.e., of the Father, and of the Son, and of the Holy Spirit, that these men, filled with the Divine Spirit, chiefly treat; then the mysteries relating to the Son of God--how the Word became flesh, and why He descended even to the assumption of the form of a servant--are the subject, as I have said, of explanation by those persons who are filled with the Divine Spirit. It next followed, necessarily, that they should instruct mortals by divine teaching, regarding rational creatures, both those of heaven and the happier ones of earth; and also (should explain) the differences among souls, and the origin of these differences; and then should tell what this world is, and why it was created; whence also sprung the great and terrible wickedness which extends over the earth. And whether that wickedness is found on this earth only, or in other places, is a point which it was necessary for us to learn from divine teaching. Since, then, it was the intention of the Holy Spirit to enlighten with respect to these and similar subjects, those holy souls who had devoted themselves to the service of the truth, this object was kept in view, in the second place, viz., for the sake of those who either could not or would not give themselves to this labour and toil by which they might deserve to be instructed in or to recognise things of such value and importance, to wrap up and conceal, as we said before, in ordinary language, under the covering of some history and narrative of visible things, hidden mysteries. There is therefore introduced the narrative of the visible creation, and the creation and formation of the first man; then the offspring which followed from him in succession, and some of the actions which were done by the good among his posterity, are related, and occasionally certain crimes also, which are stated to have been committed by them as being human; and afterwards certain unchaste or wicked deeds also are narrated as being the acts of the wicked. The description of battles, moreover, is given in a wonderful manner, and the alternations of victors and vanquished, by which certain ineffable mysteries are made known to those who know how to investigate statements of that kind. By an admirable discipline of wisdom, too, the law of truth, even of the prophets, is implanted in the Scriptures of the law, each of which is woven by a divine art of wisdom, as a kind of covering and veil of spiritual truths; and this is what we have called the "body" of Scripture, so that also, in this way, what we have called the covering of the letter, woven by the art of wisdom, might be capable of edifying and profiting many, when others would derive no benefit. 15. But as if, in all the instances of this covering (i.e., of this history), the logical connection and order of the law had been preserved, we would not certainly believe, when thus possessing the meaning of Scripture in a continuous series, that anything else was contained in it save what was indicated on the surface; so for that reason divine wisdom took care that certain stumbling-blocks, or interruptions, [2772] to the historical meaning should take place, by the introduction into the midst (of the narrative) of certain impossibilities and incongruities; that in this way the very interruption of the narrative might, as by the interposition of a bolt, present an obstacle to the reader, whereby he might refuse to acknowledge the way which conducts to the ordinary meaning; and being thus excluded and debarred from it, we might be recalled to the beginning of another way, in order that, by entering upon a narrow path, and passing to a loftier and more sublime road, he might lay open the immense breadth of divine wisdom. [2773] This, however, must not be unnoted by us, that as the chief object of the Holy Spirit is to preserve the coherence of the spiritual meaning, either in those things which ought to be done or which have been already performed, if He anywhere finds that those events which, according to the history, took place, can be adapted to a spiritual meaning, He composed a texture of both kinds in one style of narration, always concealing the hidden meaning more deeply; but where the historical narrative could not be made appropriate to the spiritual coherence of the occurrences, He inserted sometimes certain things which either did not take place or could not take place; sometimes also what might happen, but what did not: and He does this at one time in a few words, which, taken in their "bodily" meaning, seem incapable of containing truth, and at another by the insertion of many. And this we find frequently to be the case in the legislative portions, where there are many things manifestly useful among the "bodily" precepts, but a very great number also in which no principle of utility is at all discernible, and sometimes even things which are judged to be impossibilities. Now all this, as we have remarked, was done by the Holy Spirit in order that, seeing those events which lie on the surface can be neither true nor useful, we may be led to the investigation of that truth which is more deeply concealed, and to the ascertaining of a meaning worthy of God in those Scriptures which we believe to be inspired by Him. 16. Nor was it only with regard to those Scriptures which were composed down to the advent of Christ that the Holy Spirit thus dealt; but as being one and the same Spirit, and proceeding from one God, He dealt in the same way with the evangelists and apostles. For even those narratives which He inspired them to write were not composed without the aid of that wisdom of His, the nature of which we have above explained. Whence also in them were intermingled not a few things by which, the historical order of the narrative being interrupted and broken up, the attention of the reader might be recalled, by the impossibility of the case, to an examination of the inner meaning. But, that our meaning may be ascertained by the facts themselves, let us examine the passages of Scripture. Now who is there, pray, possessed of understanding, that will regard the statement as appropriate, [2774] that the first day, and the second, and the third, in which also both evening and morning are mentioned, existed without sun, and moon, and stars--the first day even without a sky? And who is found so ignorant as to suppose that God, as if He had been a husbandman, planted trees in paradise, in Eden towards the east, and a tree of life in it, i.e., a visible and palpable tree of wood, [2775] so that anyone eating of it with bodily teeth should obtain life, and, eating again of another tree, should come to the knowledge of good and evil? No one, I think, can doubt that the statement that God walked in the afternoon in paradise, and that Adam lay hid under a tree, is related figuratively in Scripture, that some mystical meaning may be indicated by it. The departure of Cain from the presence of the Lord will manifestly cause a careful reader to inquire what is the presence of God, and how anyone can go out from it. But not to extend the task which we have before us beyond its due limits, it is very easy for anyone who pleases to gather out of holy Scripture what is recorded indeed as having been done, but what nevertheless cannot be believed as having reasonably and appropriately occurred according to the historical account. The same style of Scriptural narrative occurs abundantly in the Gospels, as when the devil is said to have placed Jesus on a lofty mountain, that he might show Him from thence all the kingdoms of the world, and the glory of them. How could it literally come to pass, either that Jesus should be led up by the devil into a high mountain, or that the latter should show him all the kingdoms of the world (as if they were lying beneath his bodily eyes, and adjacent to one mountain), i.e., the kingdoms of the Persians, and Scythians, and Indians? or how could he show in what manner the kings of these kingdoms are glorified by men? And many other instances similar to this will be found in the Gospels by anyone who will read them with attention, and will observe that in those narratives which appear to be literally recorded, there are inserted and interwoven things which cannot be admitted historically, but which may be accepted in a spiritual signification. [2776] 17. In the passages containing the commandments also, similar things are found. For in the law Moses is commanded to destroy every male that is not circumcised on the eighth day, which is exceedingly incongruous; [2777] since it would be necessary, if it were related that the law was executed according to the history, to command those parents to be punished who did not circumcise their children, and also those who were the nurses of little children. The declaration of Scripture now is, "The uncircumcised male, i.e., who shall not have been circumcised, shall be cut off from his people." [2778] And if we are to inquire regarding the impossibilities of the law, we find an animal called the goat-stag, [2779] which cannot possibly exist, but which, as being in the number of clean beasts, Moses commands to be eaten; and a griffin, [2780] which no one ever remembers or heard of as yielding to human power, but which the legislator forbids to be used for food. Respecting the celebrated [2781] observance of the Sabbath also he thus speaks: "Ye shall sit, everyone in your dwellings; no one shall move from his place on the Sabbath-day." [2782] Which precept it is impossible to observe literally; for no man can sit a whole day so as not to move from the place where he sat down. With respect to each one of these points now, those who belong to the circumcision, and all who would have no more meaning to be found in sacred Scripture than what is indicated by the letter, consider that there should be no investigation regarding the goat-stag, and the griffin, and the vulture; and they invent some empty and trifling tales about the Sabbath, drawn from some traditional sources or other, alleging that everyone's place is computed to him within two thousand cubits. [2783] Others, again, among whom is Dositheus the Samaritan, censure indeed expositions of this kind, but themselves lay down something more ridiculous, viz., that each one must remain until the evening in the posture, place, or position in which he found himself on the Sabbath-day; i.e., if found sitting, he is to sit the whole day, or if reclining, he is to recline the whole day. Moreover, the injunction which runs, "Bear no burden on the Sabbath-day," [2784] seems to me an impossibility. For the Jewish doctors, in consequence of these (prescriptions), have betaken themselves, as the holy apostle says, to innumerable fables, saying that it is not accounted a burden if a man wear shoes without nails, but that it is a burden if shoes with nails be worn; and that if it be carried on one shoulder, they consider it a burden but if on both, they declare it to be none. 18. And now, if we institute a similar examination with regard to the Gospels, how shall it appear otherwise than absurd to take the injunction literally, "Salute no man by the way?" [2785] And yet there are simple individuals, who think that our Saviour gave this command to His apostles! How, also, can it appear possible for such an order as this to be observed, especially in those countries where there is a rigorous winter, attended by frost and ice, viz., that one should possess "neither two coats, nor shoes?" [2786] And this, that when one is smitten on the right cheek, he is ordered to present the left also, since everyone who strikes with the right hand smites the left cheek? This precept also in the Gospels must be accounted among impossibilities, viz., that if the right eye "offend" thee, it is to be plucked out; for even if we were to suppose that bodily eyes were spoken of, how shall it appear appropriate, that when both eyes have the property of sight, the responsibility of the "offence" should be transferred to one eye, and that the right one? Or who shall be considered free of a crime of the greatest enormity, that lays hands upon himself? But perhaps the Epistles of the Apostle Paul will appear to be beyond this. For what is his meaning, when he says, "Is any man called, being circumcised? Let him not become uncircumcised." [2787] This expression indeed, in the first place, does not on careful consideration seem to be spoken with reference to the subject of which he was treating at the time, for this discourse consisted of injunctions relating to marriage and to chastity; and these words, therefore, will have the appearance an unnecessary addition to such a subject. In the second place, however, what objection would there be, if, for the sake of avoiding that unseemliness which is caused by circumcision, a man were able to become uncircumcised? [2788] And, in the third place, that is altogether impossible. The object of all these statements on our part, is to show that it was the design of the Holy Spirit, who deigned to bestow upon us the sacred Scriptures, to show that we were not to be edified by the letter alone, or by everything in it,--a thing which we see to be frequently impossible and inconsistent; for in that way not only absurdities, but impossibilities, would be the result; but that we are to understand that certain occurrences were interwoven in this "visible" history, which, when considered and understood in their inner meaning, give forth a law which is advantageous to men and worthy of God. 19. Let no one, however, entertain the suspicion that we do not believe any history in Scripture to be real, because we suspect certain events related in it not to have taken place; or that no precepts of the law are to be taken literally, because we consider certain of them, in which either the nature or possibility of the case so requires, incapable of being observed; or that we do not believe those predictions which were written of the Saviour to have been fulfilled in a manner palpable to the senses; or that His commandments are not to be literally obeyed. We have therefore to state in answer, since we are manifestly so of opinion, that the truth of the history may and ought to be preserved in the majority of instances. For who can deny that Abraham was buried in the double cave [2789] at Hebron, as well as Isaac and Jacob, and each of their wives? Or who doubts that Shechem was given as a portion to Joseph? [2790] or that Jerusalem is the metropolis of Judea, on which the temple of God was built by Solomon?--and countless other statements. For the passages which hold good in their historical acceptation are much more numerous than those which contain a purely spiritual meaning. Then, again, who would not maintain that the command to "honour thy father and thy mother, that it may be well with thee," [2791] is sufficient of itself without any spiritual meaning, and necessary for those who observe it? especially when Paul also has confirmed the command by repeating it in the same words. And what need is there to speak of the prohibitions, "Thou shalt not commit adultery," "Thou shalt not steal," "Thou shalt not bear false witness," [2792] and others of the same kind? And with respect to the precepts enjoined in the Gospels, no doubt can be entertained that very many of these are to be literally observed, as, e.g., when our Lord says, "But I say unto you, Swear not at all;" [2793] and when He says, "Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart;" [2794] the admonitions also which are found in the writings of the Apostle Paul, "Warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men," [2795] and very many others. And yet I have no doubt that an attentive reader will, in numerous instances, hesitate whether this or that history can be considered to be literally true or not; or whether this or that precept ought to be observed according to the letter or no. And therefore great pains and labour are to be employed, until every reader reverentially understand that he is dealing with divine and not human words inserted in the sacred books. 20. The understanding, therefore, of holy Scripture which we consider ought to be deservedly and consistently maintained, is of the following kind. A certain nation is declared by holy Scripture to have been chosen by God upon the earth, which nation has received several names: for sometimes the whole of it is termed Israel, and sometimes Jacob; and it was divided by Jeroboam son of Nebat into two portions; and the ten tribes which were formed under him were called Israel, while the two remaining ones (with which were united the tribe of Levi, and that which was descended from the royal race of David) was named Judah. Now the whole of the country possessed by that nation, which it had received from God, was called Judea, in which was situated the metropolis, Jerusalem; and it is called metropolis, being as it were the mother of many cities, the names of which you will frequently find mentioned here and there in the other books of Scripture, but which are collected together into one catalogue in the book of Joshua the son of Nun. [2796] 21. This, then, being the state of the case, the holy apostle desiring to elevate in some degree, and to raise our understanding above the earth, says in a certain place, "Behold Israel after the flesh;" [2797] by which he certainly means that there is another Israel which is not according to the flesh, but according to the Spirit. And again in another passage, "For they are not all Israelites who are of Israel." [2798] 22. Being taught, then, by him that there is one Israel according to the flesh, and another according to the Spirit, when the Saviour says, "I am not sent but to the lost sheep of the house of Israel," [2799] we do not understand these words as those do who savour of earthly things, i.e., the Ebionites, who derive the appellation of "poor" from their very name (for "Ebion" means "poor" in Hebrew [2800] ); but we understand that there exists a race of souls which is termed "Israel," as is indicated by the interpretation of the name itself: for Israel is interpreted to mean a "mind," or "man seeing God." The apostle, again, makes a similar revelation respecting Jerusalem, saying, "The Jerusalem which is above is free, which is the mother of us all." [2801] And in another of his Epistles he says: "But ye are come unto mount Zion, and to the city of the living God, and to the heavenly Jerusalem, and to an innumerable company of angels, and to the Church of the first-born which is written in heaven." [2802] If, then, there are certain souls in this world who are called Israel, and a city in heaven which is called Jerusalem, it follows that those cities which are said to belong to the nation of Israel have the heavenly Jerusalem as their metropolis; and that, agreeably to this, we understand as referring to the whole of Judah (of which also we are of opinion that the prophets have spoken in certain mystical narratives), any predictions delivered either regarding Judea or Jerusalem, or invasions of any kind, which the sacred histories declare to have happened to Judea or Jerusalem. Whatever, then, is either narrated or predicted of Jerusalem, must, if we accept the words of Paul as those of Christ speaking in him, be understood as spoken in conformity with his opinion regarding that city which he calls the heavenly Jerusalem, and all those places or cities which are said to be cities of the holy land, of which Jerusalem is the metropolis. For we are to suppose that it is from these very cities that the Saviour, wishing to raise us to a higher grade of intelligence, promises to those who have well managed the money entrusted to them by Himself, that they are to have power over ten or five cities. If, then, the prophecies delivered concerning Judea, and Jerusalem, and Judah, and Israel, and Jacob, not being understood by us in a carnal sense, signify certain divine mysteries, it certainly follows that those prophecies also which were delivered either concerning Egypt or the Egyptians, or Babylonia and the Babylonians, and Sidon and the Sidonians, are not to be understood as spoken of that Egypt which is situated on the earth, or of the earthly Babylon, Tyre, or Sidon. Nor can those predictions which the prophet Ezekiel delivered concerning Pharaoh king of Egypt, apply to any man who may seem to have reigned over Egypt, as the nature of the passage itself declares. In a similar manner also, what is spoken of the prince of Tyre cannot be understood of any man or king of Tyre. And how could we possibly accept, as spoken of a man, what is related in many passages of Scripture, and especially in Isaiah, regarding Nebuchadnezzar? For he is not a man who is said to have "fallen from heaven," or who was "Lucifer," or who "arose in the morning." But with respect to those predictions which are found in Ezekiel concerning Egypt, such as that it is to be destroyed in forty years, so that the foot of man should not be found within it, and that it should suffer such devastation, that throughout the whole land the blood of men should rise to the knees, I do not know that anyone possessed of understanding could refer this to that earthly Egypt which adjoins Ethiopia. But let us see whether it may not be understood more fittingly in the following manner: viz., that as there is a heavenly Jerusalem and Judea, and a nation undoubtedly which inhabits it, and is named Israel; so also it is possible that there are certain localities near to these which may seem to be called either Egypt, or Babylon, or Tyre, or Sidon, and that the princes of these places, and the souls, if there be any, that inhabit them, are called Egyptians, Babylonians, Tyrians, and Sidonians. From whom also, according to the mode of life which they lead there, a sort of captivity would seem to result, in consequence of which they are said to have fallen from Judea into Babylonia or Egypt, from a higher and better condition, or to have been scattered into other countries. 23. For perhaps as those who, departing this world in virtue of that death which is common to all, are arranged, in conformity with their actions and deserts--according as they shall be deemed worthy--some in the place which is called "hell," [2803] others in the bosom of Abraham, and in different localities or mansions; so also from those places, as if dying there, if the expression can be used, [2804] do they come down from the "upper world" [2805] to this "hell." For that "hell" to which the souls of the dead are conducted from this world, is, I believe, on account of this distinction, called the "lower hell" by Scripture, as is said in the book of Psalms: "Thou hast delivered my soul from the lowest hell." [2806] Everyone, accordingly, of those who descend to the earth is, according to his deserts, or agreeably to the position which he occupied there, ordained to be born in this world, in a different country, or among a different nation, or in a different mode of life, or surrounded by infirmities of a different kind, or to be descended from religious parents, or parents who are not religious; so that it may sometimes happen that an Israelite descends among the Scythians, and a poor Egyptian is brought down to Judea. And yet our Saviour came to gather together the lost sheep of the house of Israel; and as many of the Israelites did not accept His teaching, those who belonged to the Gentiles were called. From which it will appear to follow, that those prophecies which are delivered to the individual nations ought to be referred rather to the souls, and to their different heavenly mansions. Nay, the narratives of the events which are said to have happened either to the nation of Israel, or to Jerusalem, or to Judea, when assailed by this or that nation, cannot in many instances be understood as having actually [2807] occurred, and are much more appropriate to those nations of souls who inhabit that heaven which is said to pass away, or who even now are supposed to be inhabitants of it. If now anyone demand of us clear and distinct declarations on these points out of holy Scripture, we must answer that it was the design of the Holy Spirit, in those portions which appear to relate the history of events, rather to cover and conceal the meaning: in those passages, e.g., where they are said to go down into Egypt, or to be carried captive to Babylonia, or when in these very countries some are said to be brought to excessive humiliation, and to be placed under bondage to their masters; while others, again, in these very countries of their captivity, were held in honour and esteem, so as to occupy positions of rank and power, and were appointed to the government of provinces;--all which things, as we have said, are kept hidden and covered in the narratives of holy Scripture, because "the kingdom of heaven is like a treasure hid in a field; which when a man findeth, he hideth it, and for joy thereof goeth away and selleth all that he hath, and buyeth that field." [2808] By which similitude, consider whether it be not pointed out that the very soil and surface, so to speak, of Scripture--that is, the literal meaning--is the field, filled with plants and flowers of all kinds; while that deeper and profounder "spiritual" meaning are the very hidden treasures of wisdom and knowledge which the Holy Spirit by Isaiah calls the dark and invisible and hidden treasures, for the finding out of which the divine help is required: for God alone can burst the brazen gates by which they are enclosed and concealed, and break in pieces the iron bolts and levers by which access is prevented to all those things which are written and concealed in Genesis respecting the different kinds of souls, and of those seeds and generations which either have a close connection with Israel [2809] or are widely separated from his descendants; as well as what is that descent of seventy souls into Egypt, which seventy souls became in that land as the stars of heaven in multitude. But as not all of them were the light of this world--"for all who are of Israel are not Israel" [2810] --they grow from being seventy souls to be an important people, [2811] and as the "sand by the sea-shore innumerable." __________________________________________________________________ [2698] Visibiliter de invisibilibus pronunciare. [2699] Principis Christianorum religionis et dogmatis. [2700] Satis idonei. [2701] Religionem Christianæ doctrinæ. [2702] Matt. x. 18. [2703] Cf. Matt. xxiv. 14. [2704] Cf. Matt. vii. 22, 23. [2705] Fortasse minus vera esse viderentur. [2706] Salutaria præcepta. [2707] Illæ omnes ambitiones Judaicæ. [2708] Cf. Hos. iii. 4. Quoted from the Septuagint. [2709] On the Patriarch of the Jews, cf. Milman's History of the Jews, vol. ii. p. 399 sq., and vol. iii. p. 7 sq. [2710] Deut. xxxii. [2711] Deut. xxxii. [2712] Deut. xxxii. 21. [2713] 1 Cor. i. 26-28. [2714] 1 Cor. i. 29. [2715] Ps. xlv. 1, 2. [2716] [See note infra, Contra Celsum, B. II. cap. xii. S.] [2717] Cf. Ps. lxxii. 7. [2718] Ps. lxxii. 8. [2719] Cf. Isa. viii. 8, 9. Quoted from the Septuagint. [2720] Cf. Mic. v. 2 with Matt. ii. 6. [2721] Cf. Dan. ix. 25. Ad ducem Christum; "To Messiah the Prince," Auth. Vers. [2722] The allusion is perhaps to Job xli. 1. [2723] Divino, ut ita dixerim, cothurno. [2724] "Nam et inter ipsos homines ab alio minus, ab alio amplius consideratur: plus vero ab omni homine, qui in terris est, quis-quis ille est coeli habitator, agnoscitur." The translation of Rufinus, as Redepenning remarks, seems very confused. Probably also the text is corrupt. The Greek without doubt gives the genuine thought of Origen. By omitting the ab we approximate to the Greek, and get: "but he, whoever he be, who is inhabitant of heaven, is better known than any man who is on the earth;" or according to the punctuation in the old editions, "but he who is inhabitant of heaven is better known than any man on earth, whoever he be." [2725] In vilioribus et incomptis verborum vasculis. [2726] Cf. 2 Cor. iv. 7. [2727] Ad fidem credulitatemque. [2728] 1 Cor. ii. 6. [2729] Temporibus eternis. [2730] Male. [2731] Cf. Zech. ix. 10. [2732] Cf. Isa. vii. 15. [2733] Ut priusquam cognosceret proferre malum, eligeret bonum. [2734] Contra jus fasque. [2735] Cf. Jer. xv. 14. [2736] Cf. Ex. xx. 5. [2737] Cf. 1 Sam. xv. 11. [2738] Cf. Isa. xlv. 7. [2739] Cf. Amos iii. 6. [2740] Cf. Mic. i. 12. [2741] Cf. 1 Sam. xvi. 14; xviii. 10. [2742] The text, as it stands, is probably corrupt: "Propter quod conabimur pro mediocritate sensus nostri his, qui credunt Scripturas sanctas non humana verba aliqua esse composita, sed Sancti Spiritus inspiratione conscripta, et voluntate Dei patris per unigenitum filium suum Jesum Christum nobis quoque esse tradita et commissa, quæ nobis videntur, recta via intelligentiæ observantibus, demonstrare illam regulam et disciplinam, quam ab Jesu Christo traditam sibi apostoli per successionem posteris quoque suis, sanctam ecclesiam docentibus, tradiderunt." [2743] Dispensationes. [2744] Religiosius. [2745] Contra fas. [2746] Sacramenta quædam. [2747] Fas. [2748] Cf. 1 Cor. ii. 16 and 12, 13. [2749] Tantam occultationem ineffabilium sacramentorum. [2750] Per breve quoddam receptaculum. [2751] Immensæ lucis claritas. [2752] Luke xi. 52. [2753] Cf. Prov. xxii. 20, 21. The Masoretic text reads, kkyrvhl .trv tvts"mb (sysls, keri) svsls kkl ytvtk 'lh .kkychlsl tm' syrm' vyshl tm' yr"m' tsq [2754] 1 Cor. ii. 6, 7. [2755] Largitione. [2756] [Hermas, vol. ii. pp. 3, 8, 12, this series. Origen seems to overrule this contempt of a minority; and, what is more strange, he appears to have accepted the fiction of the Pauline Hermas as authentic history. How naturally this became the impression in the East has been explained; and the De Principiis, it must not be forgotten, was not the product of the author's mature mind.] [2757] Consquentia historialis intelligentiæ. [2758] Metretes. [2759] Cf. 1 Cor. ix. 9 and Deut. xxv. 4. [2760] Cf. 1 Cor. ix. 9, 10. [2761] Cf. 1 Cor. ii. 7. [2762] In figurâ. Greek (text. recept.) tupoi. Lachmann reads tupikos. [2763] 1 Cor. x. 11. [2764] 1 Cor. x. 4. [2765] Cf. Ex. xxv. 40 and Heb. viii. 5. [2766] Gal. iv. 21-24. [2767] Col. ii. 16. [2768] Heb. viii. 5. [2769] Rom. xi. 4; cf. 1 Kings xix. 18. [2770] Quæ inter homines, vel de hominibus geruntur. [2771] Figuraliter describebant. [2772] Intercapedines. [2773] Ut ita celsioris cujusdam et eminentioris tramitis per angusti callis ingressum immensam divinæ scientiæ latitudinem pandat. [2774] Consequenter, alii "convenienter." [2775] Lignum. [2776] [See note, p. 262, supra. See also Dr. Lee, The Inspiration of Holy Scripture, pp. 523-527. S.] [2777] Inconsequens. [2778] Cf. Gen. xvii. 14. [2779] Tragelaphus; "wild goat," Auth. Vers. Deut. xiv. 5; Heb. vq', hapax leg. [2780] Gryphus; "ossifrage," Auth. Vers. Lev. xi. 13; Heb. srph. [2781] Opinatissimâ. [2782] Cf. Ex. xvi. 29. [2783] Ulnas. [2784] Jer. xvii. 21. [2785] Luke x. 4. [2786] Luke x. 4. [2787] 1 Cor. vii. 18. [2788] Secundo vero, quid obesset, si obscoenitatis vitandæ causa ejus, quæ ex circumcisione est, posset aliquis revocare præputium? [2789] Duplici spelunca. [2790] Cf. Gen. xlviii. 22 and Josh. xxiv. 32. [2791] Cf. Ex. xx. 12 and Eph. vi. 2, 3. [2792] Cf. Ex. xx. 13-16. [2793] Cf. Matt. v. 34. [2794] Matt. v. 28. [2795] 1 Thess. v. 14. [2796] In libro Jesu Naue. [2797] 1 Cor. x. 18. [2798] Rom. ix. 6. [2799] Matt. xv. 24. [2800] Ebion, Heb. nvyv', (from hv', to desire), lit. "wishing," "desiring;" secondarily, "poor." [2801] Gal. iv. 26. [2802] Cf. Heb. xii. 22, 23. [2803] Infernus. [2804] Velut illic, si dici potest, morientes. [2805] A superis. [2806] Cf. Ps. xxx. 3. and Deut. xxxii. 22. [2807] Corporaliter. [2808] Matt. xiii. 44. [2809] Ad propinquitatem pertinent Israel. [2810] Rom. ix. 6. [2811] Ex ipsis Septuaginta animabus fiunt aliqui. __________________________________________________________________ Translated from the Greek. Chapter I.--On the Inspiration of Holy Scripture, and How the Same is to be Read and Understood, and What is the Reason of the Uncertainty in it; and of the Impossibility or Irrationality of Certain Things in it, Taken According to the Letter. (The translation from the Greek is designedly literal, that the difference between the original and the paraphrase of Rufinus may be more clearly seen.) 1. Since, in our investigation of matters of such importance, not satisfied with the common opinions, and with the clear evidence of visible things, [2812] we take in addition, for the proof of our statements, testimonies from what are believed by us to be divine writings, viz., from that which is called the Old Testament, and that which is styled the New, and endeavour by reason to confirm our faith; and as we have not yet spoken of the Scriptures as divine, come and let us, as if by way of an epitome, treat of a few points respecting them, laying down those reasons which lead us to regard them as divine writings. And before making use of the words of the writings themselves, and of the things which are exhibited in them, we must make the following statement regarding Moses and Jesus Christ,--the lawgiver of the Hebrews, and the Introducer of the saving doctrines according to Christianity. For, although there have been very many legislators among the Greeks and Barbarians, and teachers who announced opinions which professed to be the truth, we have heard of no legislator who was able to imbue other nations with a zeal for the reception of his words; and although those who professed to philosophize about truth brought forward a great apparatus of apparent logical demonstration, no one has been able to impress what was deemed by him the truth upon other nations, or even on any number of persons worth mentioning in a single nation. And yet not only would the legislators have liked to enforce those laws which appeared to be good, if possible, upon the whole human race, but the teachers also to have spread what they imagined to be truth everywhere throughout the world. But as they were unable to call men of other languages and from many nations to observe their laws, and accept their teaching, they did not at all attempt to do this, considering not unwisely the impossibility of such a result happening to them. Whereas all Greece, and the barbarous part of our world, contains innumerable zealots, who have deserted the laws of their fathers and the established gods, for the observance of the laws of Moses and the discipleship of the words of Jesus Christ; although those who clave to the law of Moses were hated by the worshippers of images, and those who accepted the words of Jesus Christ were exposed, in addition, to the danger of death. 2. And if we observe how powerful the word has become in a very few years, notwithstanding that against those who acknowledged Christianity conspiracies were formed, and some of them on its account put to death, and others of them lost their property, and that, notwithstanding the small number of its teachers, [2813] it was preached everywhere throughout the world, so that Greeks and Barbarians, wise and foolish, gave themselves up to the worship that is through Jesus, [2814] we have no difficulty in saying that the result is beyond any human power, [2815] Jesus having taught with all authority and persuasiveness that His word should not be overcome; so that we may rightly regard as oracular responses [2816] those utterances of His, such as, "Ye shall be brought before governors and kings for My sake, for a testimony against them and the Gentiles;" [2817] and, "Many shall say unto Me in that day, Lord, Lord, have we not eaten in Thy name, and drunk in Thy name, and in Thy name cast out devils? And I shall say unto them, Depart from Me, ye workers of iniquity, I never knew you." [2818] Now it was perhaps (once) probable that, in uttering these words, He spoke them in vain, so that they were not true; but when that which was delivered with so much authority has come to pass, it shows that God, having really become man, delivered to men the doctrines of salvation. [2819] 3. And what need is there to mention also that it was predicted of Christ [2820] that then would the rulers fail from Judah, and the leaders from his thighs, [2821] when He came for whom it is reserved (the kingdom, namely); and that the expectation of the Gentiles should dwell in the land? [2822] For it is clearly manifest from the history, and from what is seen at the present day, that from the times of Jesus there were no longer any who were called kings of the Jews; [2823] all those Jewish institutions on which they prided themselves--I mean those arrangements relating to the temple and the altar, and the offering of the service, and the robes of the high priest having been destroyed. For the prophecy was fulfilled which said, "The children of Israel shall sit many days, there being no king, nor ruler, nor sacrifice, nor altar, nor priesthood, nor responses." [2824] And these predictions we employ to answer those who, in their perplexity as to the words spoken in Genesis by Jacob to Judah, assert that the Ethnarch, [2825] being of the race of Judah, is the ruler of the people, and that there will not fail some of his seed, until the advent of that Christ whom they figure to their imagination. But if "the children of Israel are to sit many days without a king, or ruler, or altar, or priesthood, or responses;" and if, since the temple was destroyed, there exists no longer sacrifice, nor altar, nor priesthood, it is manifest that the ruler has failed out of Judah, and the leader from between his thighs. And since the prediction declares that "the ruler shall not fail from Judah, and the leader from between his thighs, until what is reserved for Him shall come," it is manifest that He is come to whom (belongs) what is reserved--the expectation of the Gentiles. And this is clear from the multitude of the heathen who have believed on God through Jesus Christ. 4. And in the song in Deuteronomy, [2826] also, it is prophetically made known that, on account of the sins of the former people, there was to be an election of foolish nations, which has been brought to pass by no other than by Jesus. "For they," He says, "moved Me to jealousy with that which is not God, they have provoked Me to anger with their idols; and I will move them to jealousy with those which are not a people, and will provoke them to anger with a foolish nation." [2827] Now it is possible to understand with all clearness how the Hebrews, who are said to have moved God to jealousy by that which is not God, and to have provoked Him to anger by their idols, were (themselves) aroused to jealousy by that which was not a people--the foolish nation, namely, which God chose by the advent of Jesus Christ and His disciples. We see, indeed, "our calling, that not many wise men after the flesh, not many mighty, not many noble (are called); but God hath chosen the foolish things of the world to confound the wise; and base things, and things that are despised, hath God chosen, and things that are not, to bring to nought the things which formerly existed;" [2828] and let not the Israel according to the flesh, which is called by the apostle "flesh," boast in the presence of God. 5. And what are we to say regarding the prophecies of Christ in the Psalms, there being a certain ode with the superscription "For the Beloved," [2829] whose" tongue" is said to be the "pen of a ready writer, who is fairer than the sons of men," since "grace was poured on His lips?" For a proof that grace was poured on His lips is this, that although the period of His teaching was short--for He taught somewhere about a year and a few months--the world has been filled with his teaching, and with the worship of God (established) through Him. For there arose "in His days righteousness and abundance of peace," [2830] which abides until the consummation, which has been called the taking away of the moon; and He continues "ruling from sea to sea, and from the rivers to the ends of the earth." [2831] And to the house of David has been given a sign: for the Virgin bore, and was pregnant, [2832] and brought forth a son, and His name is Emmanuel, which is, "God with us;" and as the same prophet says, the prediction has been fulfilled, "God (is) with us; know it, O nations, and be overcome; ye who are strong, be vanquished:" [2833] for we of the heathen have been overcome and vanquished, we who have been taken by the grace of His teaching. The place also of His birth has been foretold in (the prophecies of) Micah: "For thou, Bethlehem," he says, "land of Judah, art by no means the least among the rulers of Judah; for out of thee shall come forth a Ruler, who shall rule My people Israel." [2834] And according to Daniel, seventy weeks were fulfilled until (the coming of) Christ the Ruler. [2835] And He came, who, according to Job, [2836] has subdued the great fish, [2837] and has given power to His true disciples to tread upon serpents and scorpions, and all the power of the enemy, [2838] without sustaining any injury from them. And let one notice also the universal advent of the apostles sent by Jesus to announce the Gospel, and he will see both that the undertaking was beyond human power, and that the commandment came from God. And if we examine how men, on hearing new doctrines, and strange words, yielded themselves up to these teachers, being overcome, amid the very desire to plot against them, by a divine power that watched over these (teachers), we shall not be incredulous as to whether they also wrought miracles, God bearing witness to their words both by signs, and wonders, and divers miracles. 6. And while we thus briefly [2839] demonstrate the deity of Christ, and (in so doing) make use of the prophetic declarations regarding Him, we demonstrate at the same time that the writings which prophesied of Him were divinely inspired; and that those documents which announced His coming and His doctrine were given forth with all power and authority, and that on this account they obtained the election from the Gentiles. [2840] We must say, also, that the divinity of the prophetic declarations, and the spiritual nature of the law of Moses, shone forth after the advent of Christ. For before the advent of Christ it was not altogether possible to exhibit manifest proofs of the divine inspiration of the ancient Scripture; whereas His coming led those who might suspect the law and the prophets not to be divine, to the clear conviction that they were composed by (the aid of) heavenly grace. And he who reads the words of the prophets with care and attention, feeling by the very perusal the traces of the divinity [2841] that is in them, will be led by his own emotions to believe that those words which have been deemed to be the words of God are not the compositions of men. The light, moreover, which was contained in the law of Moses, but which had been concealed by a veil, shone forth at the advent of Jesus, the veil being taken away, and those blessings, the shadow of which was contained in the letter, coming forth gradually to the knowledge (of men). 7. It would be tedious now to enumerate the most ancient prophecies respecting each future event, in order that the doubter, being impressed by their divinity, may lay aside all hesitation and distraction, and devote himself with his whole soul to the words of God. But if in every part of the Scriptures the superhuman element of thought [2842] does not seem to present itself to the uninstructed, that is not at all wonderful for, with respect to the works of that providence which embraces the whole world, some show with the utmost clearness that they are works of providence, while others are so concealed as to seem to furnish ground for unbelief with respect to that God who orders all things with unspeakable skill and power. For the artistic plan [2843] of a providential Ruler is not so evident in those matters belonging to the earth, as in the case of the sun, and moon, and stars; and not so clear in what relates to human occurrences, as it is in the souls and bodies of animals,--the object and reason of the impulses, and phantasies and natures of animals, and the structure of their bodies, being carefully ascertained by those who attend to these things. [2844] But as (the doctrine of) providence is not at all weakened [2845] (on account of those things which are not understood) in the eyes of those who have once honestly accepted it, so neither is the divinity of Scripture, which extends to the whole of it, (lost) on account of the inability of our weakness to discover in every expression the hidden splendour of the doctrines veiled in common and unattractive phraseology. [2846] For we have the treasure in earthen vessels, that the excellency of the power of God may shine forth, and that it may not be deemed to proceed from us (who are but) human beings. For if the hackneyed [2847] methods of demonstration (common) among men, contained in the books (of the Bible), had been successful in producing conviction; then our faith would rightly have been supposed to rest on the wisdom of men, and not on the power of God; but now it is manifest to everyone who lifts up his eyes, that the word and preaching have not prevailed among the multitude "by persuasive words of wisdom, but by demonstration of the Spirit and of power." [2848] Wherefore, since a celestial or even a super-celestial power compels us to worship the only Creator, let us leave the doctrine of the beginning of Christ, i.e., the elements, [2849] and endeavour to go on to perfection, in order that the wisdom spoken to the perfect may be spoken to us also. For he who possesses it promises to speak wisdom among them that are perfect, but another wisdom than that of this world, and of the rulers of this world, which is brought to nought. And this wisdom will be distinctly stamped [2850] upon us, and will produce a revelation of the mystery that was kept silent in the eternal ages, [2851] but now has been manifested through the prophetic Scriptures, and the appearance of our Lord and Saviour Jesus Christ, to whom be glory for ever and ever. Amen. 8. Having spoken thus briefly [2852] on the subject of the divine inspiration of the holy Scriptures, it is necessary to proceed to the (consideration of the) manner in which they are to be read and understood, seeing numerous errors have been committed in consequence of the method in which the holy documents [2853] ought to be examined; [2854] not having been discovered by the multitude. For both the hardened in heart, and the ignorant persons [2855] belonging to the circumcision, have not believed on our Saviour, thinking that they are following the language of the prophecies respecting Him, and not perceiving in a manner palpable to their senses [2856] that He had proclaimed liberty to the captives, nor that He had built up what they truly consider the city of God, nor cut off "the chariots of Ephraim, and the horse from Jerusalem," [2857] nor eaten butter and honey, and, before knowing or preferring the evil, had selected the good. [2858] And thinking, moreover, that it was prophesied that the wolf--the four-footed animal--was to feed with the lamb, and the leopard to lie down with the kid, and the calf and bull and lion to feed together, being led by a little child, and that the ox and bear were to pasture together, their young ones growing up together, and that the lion was to eat straw like the ox: [2859] seeing none of these things visibly accomplished during the advent of Him who is believed by us to be Christ, they did not accept our Lord Jesus; but, as having called Himself Christ improperly, [2860] they crucified Him. And those belonging to heretical sects reading this (statement), "A fire has been kindled in Mine anger;" [2861] and this, "I am a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation;" [2862] and this, "I repent of having anointed Saul to be king;" [2863] and this, "I am a God that maketh peace, and createth evil;" [2864] and, among others, this, "There is not wickedness in the city which the Lord hath not done;" [2865] and again this, "Evils came down from the Lord upon the gates of Jerusalem;" [2866] and, "An evil spirit from the Lord plagued Saul;" [2867] and countless other passages like these--they have not ventured to disbelieve these as the Scriptures of God; but believing them to be the (words) of the Demiurge, whom the Jews worship, they thought that as the Demiurge was an imperfect and unbenevolent God, the Saviour had come to announce a more perfect Deity, who, they say, is not the Demiurge, being of different opinions regarding Him; and having once departed from the Demiurge, who is the only uncreated God, they have given themselves up to fictions, inventing to themselves hypotheses, according to which they imagine that there are some things which are visible, and certain other things which are not visible, all which are the fancies of their own minds. And yet, indeed, the more simple among those who profess to belong to the Church have supposed that there is no deity greater than the Demiurge, being right in so thinking, while they imagine regarding Him such things as would not be believed of the most savage and unjust of mankind. 9. Now the cause, in all the points previously enumerated, of the false opinions, and of the impious statements or ignorant assertions [2868] about God, appears to be nothing else than the not understanding the Scripture according to its spiritual meaning, but the interpretation of it agreeably to the mere letter. And therefore, to those who believe that the sacred books are not the compositions of men, but that they were composed by inspiration [2869] of the Holy Spirit, agreeably to the will of the Father of all things through Jesus Christ, and that they have come down to us, we must point out the ways (of interpreting them) which appear (correct) to us, who cling to the standard [2870] of the heavenly Church of Jesus Christ according to the succession of the apostles. Now, that there are certain mystical economies made known by the holy Scriptures, all--even the most simple of those who adhere to the word--have believed; but what these are, candid and modest individuals confess that they know not. If, then, one were to be perplexed about the intercourse of Lot with his daughters, and about the two wives of Abraham, and the two sisters married to Jacob, and the two handmaids who bore him children, they can return no other answer than this, that these are mysteries not understood by us. Nay, also, when the (description of the) fitting out of the tabernacle is read, believing that what is written is a type, [2871] they seek to adapt what they can to each particular related about the tabernacle,--not being wrong so far as regards their belief that the tabernacle is a type of something, but erring sometimes in adapting the description of that of which the tabernacle is a type, to some special thing in a manner worthy of Scripture. And all the history that is considered to tell of marriages, or the begetting of children, or of wars, or any histories whatever that are in circulation among the multitude, they declare to be types; but of what in each individual instance, partly owing to their habits not being thoroughly exercised--partly, too, owing to their precipitation--sometimes, even when an individual does happen to be well trained and clear-sighted, owing to the excessive difficulty of discovering things on the part of men,--the nature of each particular regarding these (types) is not clearly ascertained. 10. And what need is there to speak of the prophecies, which we all know to be filled with enigmas and dark sayings? And if we come to the Gospels, the exact understanding of these also, as being the mind of Christ, requires the grace that was given to him who said, "But we have the mind of Christ, that we might know the things freely given to us by God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Spirit teacheth." [2872] And who, on reading the revelations made to John, would not be amazed at the unspeakable mysteries therein concealed, and which are evident (even) to him who does not comprehend what is written? And to what person, skilful in investigating words, would the Epistles of the Apostles seem to be clear and easy of understanding, since even in them there are countless numbers of most profound ideas, which, (issuing forth) as by an aperture, admit of no rapid comprehension? [2873] And therefore, since these things are so, and since innumerable individuals fall into mistakes, it is not safe in reading (the Scriptures) to declare that one easily understands what needs the key of knowledge, which the Saviour declares is with the lawyers. And let those answer who will not allow that the truth was with these before the advent of Christ, how the key of knowledge is said by our Lord Jesus Christ to be with those who, as they allege, had not the books which contain the secrets [2874] of knowledge, and perfect mysteries. [2875] For His words run thus: "Woe unto you, ye lawyers! for ye have taken away the key of knowledge: ye have not entered in yourselves, and them that were entering in ye hindered." [2876] 11. The way, then, as it appears to us, in which we ought to deal with the Scriptures, and extract from them their meaning, is the following, which has been ascertained from the Scriptures themselves. By Solomon in the Proverbs we find some such rule as this enjoined respecting the divine doctrines of Scripture: [2877] "And do thou portray them in a threefold manner, in counsel and knowledge, to answer words of truth to them who propose them to thee." [2878] The individual ought, then, to portray the ideas of holy Scripture in a threefold manner upon his own soul; in order that the simple man may be edified by the "flesh," as it were, of the Scripture, for so we name the obvious sense; while he who has ascended a certain way (may be edified) by the "soul," as it were. The perfect man, again, and he who resembles those spoken of by the apostle, when he says, "We speak wisdom among them that are perfect, but not the wisdom of the world, nor of the rulers of this world, who come to nought; but we speak the wisdom of God in a mystery, the hidden wisdom, which God hath ordained before the ages, unto our glory," [2879] (may receive edification) from the spiritual law, which has a shadow of good things to come. For as man consists of body, and soul, and spirit, so in the same way does Scripture, which has been arranged to be given by God for the salvation of men. And therefore we deduce this also from a book which is despised by some--The Shepherd--in respect of the command given to Hermas to write two books, and after so doing to announce to the presbyters of the Church what he had learned from the Spirit. The words are as follows: "You will write two books, and give one to Clement, and one to Grapte. And Grapte shall admonish the widows and the orphans, and Clement will send to the cities abroad, while you will announce to the presbyters of the Church." Now Grapte, who admonishes the widows and the orphans, is the mere letter (of Scripture), which admonishes those who are yet children in soul, and not able to call God their Father, and who are on that account styled orphans,--admonishing, moreover, those who no longer have an unlawful bridegroom, [2880] but who remain widows, because they have not yet become worthy of the (heavenly) Bridegroom; while Clement, who is already beyond the letter, is said to send what is written to the cities abroad, as if we were to call these the "souls," who are above (the influence of) bodily (affections) and degraded [2881] ideas,--the disciple of the Spirit himself being enjoined to make known, no longer by letters, but by living words, to the presbyters of the whole Church of God, who have become grey [2882] through wisdom. 12. But as there are certain passages of Scripture which do not at all contain the "corporeal" sense, as we shall show in the following (paragraphs), there are also places where we must seek only for the "soul," as it were, and "spirit" of Scripture. And perhaps on this account the water-vessels containing two or three firkins a-piece are said to lie for the purification of the Jews, as we read in the Gospel according to John: the expression darkly intimating, with respect to those who (are called) by the apostle "Jews" secretly, that they are purified by the word of Scripture, receiving sometimes two firkins, i.e., so to speak, the "psychical" and "spiritual" sense; and sometimes three firkins, since some have, in addition to those already mentioned, also the "corporeal" sense, which is capable of (producing) edification. And six water-vessels are reasonably (appropriate) to those who are purified in the world, which was made in six days--the perfect number. That the first "sense," then, is profitable in this respect, that it is capable of imparting edification, is testified by the multitudes of genuine and simple believers; while of that interpretation which is referred back to the "soul," there is an illustration in Paul's first Epistle to the Corinthians. The expression is, "Thou shalt not muzzle the mouth of the ox that treadeth out the corn;" [2883] to which he adds, "Doth God take care of oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this was written: that he that plougheth should plough in hope, and that he who thresheth, in hope of partaking." [2884] And there are numerous interpretations adapted to the multitude which are in circulation, and which edify those who are unable to understand profounder meanings, and which have somewhat the same character. 13. But the interpretation is "spiritual," when one is able to show of what heavenly things the Jews "according to the flesh" served as an example and a shadow, and of what future blessings the law contains a shadow. And, generally, we must investigate, according to the apostolic promise, "the wisdom in a mystery, the hidden wisdom which God ordained before the world for the glory" of the just, which "none of the princes of this world knew." [2885] And the same apostle says somewhere, after referring to certain events mentioned as occurring in Exodus and Numbers, "that these things happened to them figuratively, but that they were written on our account, on whom the ends of the world are come." [2886] And he gives an opportunity for ascertaining of what things these were patterns, when he says: "For they drank of the spiritual Rock that followed them, and that Rock was Christ." [2887] And in another Epistle, when sketching the various matters relating to the tabernacle, he used the words: "Thou shalt make everything according to the pattern showed thee in the mount." [2888] Moreover, in the Epistle to the Galatians, as if upbraiding those who think that they read the law, and yet do not understand it, judging that those do not understand it who do not reflect that allegories are contained under what is written, he says: "Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, Abraham had two sons; the one by the bond-maid, the other by the free woman. But he who was by the bond-maid was born according to the flesh; but he of the free woman was by promise. Which things are an allegory: [2889] for these are the two covenants," and so on. Now we must carefully observe each word employed by him. He says: "Ye who desire to be under the law," not "Ye that are under the law;" and, "Do ye not hearthe law?"--"hearing" being understood to mean "comprehending" and "knowing." And in the Epistle to the Colossians, briefly abridging the meaning of the whole legislation, he says: "Let no man therefore judge you in meat, or in drink, or in respect of a festival, or of a new moon, or of Sabbaths, which are a shadow of things to come." [2890] Moreover, in the Epistle to the Hebrews, discoursing of those who belong to the circumcision, he writes: "who serve for an ensample and shadow of heavenly things." [2891] Now it is probable that, from these illustrations, those will entertain no doubt with respect to the five books of Moses, who have once given in their adhesion to the apostle, as divinely inspired; [2892] but do you wish to know, with regard to the rest of the history, if it also happened as a pattern? We must note, then, the expression in the Epistle to the Romans, "I have left to myself seven thousand men, who have not bowed the knee to Baal," [2893] quoted from the third book of Kings, which Paul has understood as equivalent (in meaning) to those who are Israelites according to election, because not only were the Gentiles benefited by the advent of Christ, but also certain of the race of God. [2894] 14. This being the state of the case, we have to sketch what seem to us to be the marks of the (true) understanding of Scriptures. And, in the first place, this must be pointed out, that the object of the Spirit, which by the providence of God, through the Word who was in the beginning with God, illuminated the ministers of truth, the prophets and apostles, was especially (the communication) of ineffable mysteries regarding the affairs of men (now by men I mean those souls that make use of bodies), in order that he who is capable of instruction may by investigation, and by devoting himself to the study of the profundities of meaning contained in the words, become a participator of all the doctrines of his counsel. And among those matters which relate to souls (who cannot otherwise obtain perfection apart from the rich and wise truth of God), the (doctrines) belonging to God and His only-begotten Son are necessarily laid down as primary, viz., of what nature He is, and in what manner He is the Son of God, and what are the causes of His descending even to (the assumption of) human flesh, and of complete humanity; and what, also, is the operation of this (Son), and upon whom and when exercised. And it was necessary also that the subject of kindred beings, and other rational creatures, both those who are divine and those who have fallen from blessedness, together with the reasons of their fall, should be contained in the divine teaching; and also that of the diversities of souls, and of the origin of these diversities, and of the nature of the world, and the cause of its existence. We must learn also the origin of the great and terrible wickedness which overspreads the earth, and whether it is confined to this earth only, or prevails elsewhere. Now, while these and similar objects were present to the Spirit, who enlightened the souls of the holy ministers of the truth, there was a second object, for the sake of those who were unable to endure the fatigue of investigating matters so important, viz., to conceal the doctrine relating to the previously mentioned subjects, in expressions containing a narrative which conveyed an announcement regarding the things of the visible creation, [2895] the creation of man, and the successive descendants of the first men until they became numerous; and other histories relating the acts of just men, and the sins occasionally committed by these same men as being human beings, and the wicked deeds, both of unchastity and vice, committed by sinful and ungodly men. And what is most remarkable, by the history of wars, and of the victors, and the vanquished, certain mysteries are indicated to those who are able to test these statements. And more wonderful still, the laws of truth are predicted by the written legislation;--all these being described in a connected series, with a power which is truly in keeping with the wisdom of God. For it was intended that the covering also of the spiritual truths--I mean the "bodily" part of Scripture--should not be without profit in many cases, but should be capable of improving the multitude, according to their capacity. 15. But since, if the usefulness of the legislation, and the sequence and beauty [2896] of the history, were universally evident of itself, [2897] we should not believe that any other thing could be understood in the Scriptures save what was obvious, the word of God has arranged that certain stumbling-blocks, as it were, and offences, and impossibilities, should be introduced into the midst of the law and the history, in order that we may not, through being drawn away in all directions by the merely attractive nature of the language, [2898] either altogether fall away from the (true) doctrines, as learning nothing worthy of God, or, by not departing from the letter, come to the knowledge of nothing more divine. And this also we must know, that the principal aim being to announce the "spiritual" connection in those things that are done, and that ought to be done, where the Word found that things done according to the history could be adapted to these mystical senses, He made use of them, concealing from the multitude the deeper meaning; but where, in the narrative of the development of super-sensual things, [2899] there did not follow the performance of those certain events, which was already indicated by the mystical meaning, the Scripture interwove in the history (the account of) some event that did not take place, sometimes what could not have happened; sometimes what could, but did not. And sometimes a few words are interpolated which are not true in their literal acceptation, [2900] and sometimes a larger number. And a similar practice also is to be noticed with regard to the legislation, in which is often to be found what is useful in itself, and appropriate to the times of the legislation; and sometimes also what does not appear to be of utility; and at other times impossibilities are recorded for the sake of the more skilful and inquisitive, in order that they may give themselves to the toil of investigating what is written, and thus attain to a becoming conviction of the manner in which a meaning worthy of God must be sought out in such subjects. 16. It was not only, however, with the (Scriptures composed) before the advent (of Christ) that the Spirit thus dealt; but as being the same Spirit, and (proceeding) from the one God, He did the same thing both with the evangelists and the apostles,--as even these do not contain throughout a pure history of events, which are interwoven indeed according to the letter, but which did not actually occur. [2901] Nor even do the law and the commandments wholly convey what is agreeable to reason. For who that has understanding will suppose that the first, and second, and third day, and the evening and the morning, existed without a sun, and moon, and stars? and that the first day was, as it were, also without a sky? And who is so foolish as to suppose that God, after the manner of a husbandman, planted a paradise in Eden, towards the east, and placed in it a tree of life, visible and palpable, so that one tasting of the fruit by the bodily teeth obtained life? and again, that one was a partaker of good and evil by masticating what was taken from the tree? And if God is said to walk in the paradise in the evening, and Adam to hide himself under a tree, I do not suppose that anyone doubts that these things figuratively indicate certain mysteries, the history having taken place in appearance, and not literally. [2902] Cain also, when going forth from the presence of God, certainly appears to thoughtful men as likely to lead the reader to inquire what is the presence of God, and what is the meaning of going out from Him. And what need is there to say more, since those who are not altogether blind can collect countless instances of a similar kind recorded as having occurred, but which did not literally [2903] take place? Nay, the Gospels themselves are filled with the same kind of narratives; e.g., the devil leading Jesus up into a high mountain, in order to show him from thence the kingdoms of the whole world, and the glory of them. For who is there among those who do not read such accounts carelessly, that would not condemn those who think that with the eye of the body--which requires a lofty height in order that the parts lying (immediately) under and adjacent may be seen--the kingdoms of the Persians, and Scythians, and Indians, and Parthians, were beheld, and the manner in which their princes are glorified among men? And the attentive reader may notice in the Gospels innumerable other passages like these, so that he will be convinced that in the histories that are literally recorded, circumstances that did not occur are inserted. 17. And if we come to the legislation of Moses, many of the laws manifest the irrationality, and others the impossibility, of their literal [2904] observance. The irrationality (in this), that the people are forbidden to eat vultures, although no one even in the direst famines was (ever) driven by want to have recourse to this bird; and that children eight days old, which are uncircumcised, are ordered to be exterminated from among their people, it being necessary, if the law were to be carried out at all literally with regard to these, that their fathers, or those with whom they are brought up, should be commanded to be put to death. Now the Scripture says: "Every male that is uncircumcised, who shall not be circumcised on the eighth day, shall be cut off from among his people." [2905] And if you wish to see impossibilities contained in the legislation, let us observe that the goat-stag is one of those animals that cannot exist, and yet Moses commands us to offer it as being a clean beast; whereas a griffin, which is not recorded ever to have been subdued by man, the lawgiver forbids to be eaten. Nay, he who carefully considers (the famous injunction relating to) the Sabbath, "Ye shall sit each one in your dwellings: let no one go out from his place on the seventh day," [2906] will deem it impossible to be literally observed: for no living being is able to sit throughout a whole day, and remain without moving from a sitting position. And therefore those who belong to the circumcision, and all who desire that no meaning should be exhibited, save the literal one, do not investigate at all such subjects as those of the goat-stag and griffin and vulture, but indulge in foolish talk on certain points, multiplying words and adducing tasteless [2907] traditions; as, for example, with regard to the Sabbath, saying that two thousand cubits is each one's limit. [2908] Others, again, among whom is Dositheus the Samaritan, condemning such an interpretation, think that in the position in which a man is found on the Sabbath-day, he is to remain until evening. Moreover, the not carrying of a burden on the Sabbath-day is an impossibility; and therefore the Jewish teachers have fallen into countless absurdities, [2909] saying that a shoe of such a kind was a burden, but not one of another kind; and that a sandal which had nails was a burden, but not one that was without them; and in like manner what was borne on one shoulder (was a load), but not that which was carried on both. 18. And if we go to the Gospel and institute a similar examination, what would be more irrational than (to take literally the injunction), "Salute no man by the way," [2910] which simple persons think the Saviour enjoined on the apostles? The command, moreover, that the right cheek should be smitten, is most incredible, since everyone who strikes, unless he happen to have some bodily defect, [2911] smites the left cheek with his right hand. And it is impossible to take (literally, the statement) in the Gospel about the "offending" of the right eye. For, to grant the possibility of one being "offended" by the sense of sight, how, when there are two eyes that see, should the blame be laid upon the right eye? And who is there that, condemning himself for having looked upon a woman to lust after her, would rationally transfer the blame to the right eye alone, and throw it away? The apostle, moreover, lays down the law, saying, "Is any man called, being circumcised? Let him not become uncircumcised." [2912] In the first place, anyone will see that he does not utter these words in connection with the subject before him. For, when laying down precepts on marriage and purity, how will it not appear that he has introduced these words at random? [2913] But, in the second place, who will say that a man does wrong who endeavours to become uncircumcised, if that be possible, on account of the disgrace that is considered by the multitude to attach to circumcision. All these statements have been made by us, in order to show that the design of that divine power which gave us the sacred Scriptures is, that we should not receive what is presented by the letter alone (such things being sometimes not true in their literal acceptation, but absurd and impossible), but that certain things have been introduced into the actual history and into the legislation that are useful in their literal sense. [2914] 19. But that no one may suppose that we assert respecting the whole that no history is real [2915] because a certain one is not; and that no law is to be literally observed, because a certain one, (understood) according to the letter, is absurd or impossible; or that the statements regarding the Saviour are not true in a manner perceptible to the senses; [2916] or that no commandment and precept of His ought to be obeyed;--we have to answer that, with regard to certain things, it is perfectly clear to us that the historical account is true; as that Abraham was buried in the double cave at Hebron, as also Isaac and Jacob, and the wives of each of them; and that Shechem was given as a portion to Joseph; [2917] and that Jerusalem is the metropolis of Judea, in which the temple of God was built by Solomon; and innumerable other statements. For the passages that are true in their historical meaning are much more numerous than those which are interspersed with a purely spiritual signification. And again, who would not say that the command which enjoins to "honour thy father and thy mother, that it may be well with thee," [2918] is useful, apart from all allegorical meaning, [2919] and ought to be observed, the Apostle Paul also having employed these very same words? And what need is there to speak of the (prohibitions), "Thou shalt not commit adultery," "Thou shalt not kill," "Thou shalt not steal," "Thou shalt not bear false witness?" [2920] And again, there are commandments contained in the Gospel which admit of no doubt whether they are to be observed according to the letter or not; e.g., that which says, "But I say unto you, Whoever is angry with his brother," [2921] and so on. And again, "But I say unto you, Swear not at all." [2922] "And in the writings of the apostle the literal sense is to be retained: "Warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men;" [2923] although it is possible for those ambitious of a deeper meaning to retain the profundities of the wisdom of God, without setting aside the commandment in its literal meaning. [2924] The careful (reader), however, will be in doubt [2925] as to certain points, being unable to show without long investigation whether this history so deemed literally occurred or not, and whether the literal meaning of this law is to be observed or not. And therefore the exact reader must, in obedience to the Saviour's injunction to "search the Scriptures," [2926] carefully ascertain in how far the literal meaning is true, and in how far impossible; and so far as he can, trace out, by means of similar statements, the meaning everywhere scattered through Scripture of that which cannot be understood in a literal signification. 20. Since, therefore, as will be clear to those who read, the connection taken literally is impossible, while the sense preferred [2927] is not impossible, but even the true one, it must be our object to grasp the whole meaning, which connects the account of what is literally impossible in an intelligible manner with what is not only not impossible, but also historically true, and which is allegorically understood, in respect of its not having literally occurred. [2928] For, with respect to holy Scripture, our opinion is that the whole of it has a "spiritual," but not the whole a "bodily" meaning, because the bodily meaning is in many places proved to be impossible. And therefore great attention must be bestowed by the cautious reader on the divine books, as being divine writings; the manner of understanding which appears to us to be as follows:--The Scriptures relate that God chose a certain nation upon the earth, which they call by several names. For the whole of this nation is termed Israel, and also Jacob. And when it was divided in the times of Jeroboam the son of Nebat, the ten tribes related as being subject to him were called Israel; and the remaining two, along with the tribe of Levi, being ruled over by the descendants of David, were named Judah. And the whole of the territory which the people of this nation inhabited, being given them by God, receives the name of Judah, the metropolis of which is Jerusalem,--a metropolis, namely, of numerous cities, the names of which lie scattered about in many other passages (of Scripture), but are enumerated together in the book of Joshua the son of Nun. [2929] 21. Such, then, being the state of the case, the apostle, elevating our power of discernment (above the letter), says somewhere, "Behold Israel after the flesh," [2930] as if there were an Israel "according to the Spirit." And in another place he says, "For they who are the children of the flesh are not the children of God;" nor are "they all Israel who are of Israel;" [2931] nor is "he a Jew who is one outwardly, nor is that circumcision' which is outward in the flesh: but he is a Jew who is one inwardly;' and circumcision is that of the heart, in the spirit, and not in the letter." [2932] For if the judgment respecting the "Jew inwardly" be adopted, we must understand that, as there is a "bodily" race of Jews, so also is there a race of "Jews inwardly," the soul having acquired this nobility for certain mysterious reasons. Moreover, there are many prophecies which predict regarding Israel and Judah what is about to befall them. And do not such promises as are written concerning them, in respect of their being mean in expression, and manifesting no elevation (of thought), nor anything worthy of the promise of God, need a mystical interpretation? And if the "spiritual" promises are announced by visible signs, then they to whom the promises are made are not "corporeal." And not to linger over the point of the Jew who is a Jew "inwardly," nor over that of the Israelite according to the "inner man"--these statements being sufficient for those who are not devoid of understanding--we return to our subject, and say that Jacob is the father of the twelve patriarchs, and they of the rulers of the people; and these, again, of the other Israelites. Do not, then, the "corporeal" Israelites refer their descent to the rulers of the people, and the rulers of the people to the patriarchs, and the patriarchs to Jacob, and those still higher up; while are not the "spiritual" Israelites, of whom the "corporeal" Israelites were the type, sprung from the families, and the families from the tribes, and the tribes from some one individual whose descent is not of a "corporeal" but of a better kind,--he, too, being born of Isaac, and he of Abraham,--all going back to Adam, whom the apostle declares to be Christ? For every beginning of those families which have relation to God as to the Father of all, took its commencement lower down with Christ, who is next to the God and Father of all, [2933] being thus the Father of every soul, as Adam is the father of all men. And if Eve also is intended by the apostle to refer to the Church, it is not surprising that Cain, who was born of Eve, and all after him, whose descent goes back to Eve, should be types of the Church, inasmuch as in a pre-eminent sense they are all descended from the Church. 22. Now, if the statements made to us regarding Israel, and its tribes and its families, are calculated to impress us, when the Saviour says, "I was not sent but to the lost sheep of the house of Israel," [2934] we do not understand the expression as the Ebionites do, who are poor in understanding (deriving their name from the poverty of their intellect--"Ebion" signifying "poor" in Hebrew), so as to suppose that the Saviour came specially to the "carnal" Israelites; for "they who are the children of the flesh are not the children of God." [2935] Again, the apostle teaches regarding Jerusalem as follows: "The Jerusalem which is above is free, which is the mother of us all." [2936] And in another Epistle: "But ye are come unto mount Zion, and to the city of the living God, to the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and to the Church of the first-born which are written in heaven." [2937] If, then, Israel is among the race of souls, [2938] and if there is in heaven a city of Jerusalem, it follows that the cities of Israel have for their metropolis the heavenly Jerusalem, and it consequently is the metropolis of all Judea. Whatever, therefore, is predicted of Jerusalem, and spoken of it, if we listen to the words of Paul as those of God, and of one who utters wisdom, we must understand the Scriptures as speaking of the heavenly city, and of the whole territory included within the cities of the holy land. For perhaps it is to these cities that the Saviour refers us, when to those who have gained credit by having managed their "pounds" well, He assigns the presidency over five or ten cities. If, therefore, the prophecies relating to Judea, and Jerusalem, and Israel, and Judah, and Jacob, not being understood by us in a "carnal" sense, indicate some such mysteries (as already mentioned), it will follow also that the predictions concerning Egypt and the Egyptians, Babylon and the Babylonians, Tyre and the Tyrians, Sidon and the Sidonians, or the other nations, are spoken not only of these "bodily" Egyptians, and Babylonians, and Tyrians, and Sidonians, but also of their "spiritual" (counterparts). For if there be "spiritual" Israelites, it follows that there are also "spiritual" Egyptians and Babylonians. For what is related in Ezekiel concerning Pharaoh king of Egypt does not at all apply to the case of a certain man who ruled or was said to rule over Egypt, as will be evident to those who give it careful consideration. Similarly, what is said about the ruler of Tyre cannot be understood of a certain man who ruled over Tyre. And what is said in many places, and especially in Isaiah, of Nebuchadnezzar, cannot be explained of that individual. For the man Nebuchadnezzar neither fell from heaven, nor was he the morning star, nor did he arise upon the earth in the morning. Nor would any man of understanding interpret what is said in Ezekiel about Egypt--viz., that in forty years it should be laid desolate, so that the footstep of man should not be found thereon, and that the ravages of war should be so great that the blood should run throughout the whole of it, and rise to the knees--of that Egypt which is situated beside the Ethiopians whose bodies are blackened by the sun. 23. And perhaps as those here, dying according to the death common to all, are, in consequence of the deeds done here, so arranged as to obtain different places according to the proportion of their sins, if they should be deemed worthy of the place called Hades; [2939] so those there dying, so to speak, descend into this Hades, being judged deserving of different abodes--better or worse--throughout all this space of earth, and (of being descended) from parents of different kinds, [2940] so that an Israelite may sometimes fall among Scythians, and an Egyptian descend into Judea. And yet the Saviour came to gather together the lost sheep of the house of Israel; but many of the Israelites not having yielded to His teaching, those from the Gentiles were called....And these points, as we suppose, have been concealed in the histories. For "the kingdom of heaven is like a treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field." [2941] Let us notice, then, whether the apparent and superficial and obvious meaning of Scripture does not resemble a field filled with plants of every kind, while the things lying in it, and not visible to all, but buried, as it were, under the plants that are seen, are the hidden treasures of wisdom and knowledge; which the Spirit through Isaiah [2942] calls dark and invisible and concealed, God alone being able to break the brazen gates that conceal them, and to burst the iron bars that are upon the gates, in order that all the statements in the book of Genesis may be discovered which refer to the various genuine kinds, and seeds, as it were, of souls, which stand nearly related to Israel, or at a distance from it; and the descent into Egypt of the seventy souls, that they may there become as the "stars of heaven in multitude." But since not all who are of them are the light of the world--"for not all who are of Israel are Israel" [2943] --they become from seventy souls as the "sand that is beside the sea-shore innumerable." __________________________________________________________________ [2812] te enargeia ton blepomenon. [2813] oude ton didaskalon pleonazonton. [2814] te dia 'Iesou theosebeia. [2815] meizon e kata anthropon to pragma einai. [2816] chresmous. [2817] Matt. x. 18. [2818] Cf. Matt. vii. 22, 23. [2819] soteria dogmata. [2820] proepheteuthe ho Christos. [2821] ek ton meron. [2822] epidemese. [2823] ouk eti basileis 'Ioudaian echrematisan. [2824] Cf. Hos. iii. 4. Quoted from the Septuagint. [2825] Termed by Rufinus "Patriarch." [2826] Deut. xxxii. [2827] Deut. xxxii. 21. [2828] Cf. 1 Cor. i. 26-28. [2829] Ps. xlv. 1, 2. [2830] Cf. Ps. lxxii. 7. [2831] Ps. lxxii. 8. [2832] eteke kai en gastri esche, kai eteken huion. [2833] Cf. Isa. viii. 8, 9. [2834] Cf. Mic. v. 2 with Matt. ii. 6. [2835] Cf. Dan. ix. 25. [2836] Cf. Job xl. and xli. [2837] to mega ketos. [2838] Cf. Luke x. 19. [2839] hos en epitom*. [2840] dia touto tes apo ton ethnon ekloges kekratekota. [2841] ichnos enthousiasmou. [2842] to huper anthropon ton noematon. [2843] ho technikos logos. [2844] Sphodra tou pros ti kai heneka tinos heuriskomenou tois touton epimelomenois, peri tas hormas, kai tas phantasias, kai phuseis ton zoon, kai tas kataskeuas ton somaton. [2845] chreokopeitai. [2846] en eutelei kai eukataphroneto lexei. [2847] kathemaxeumenai. [2848] 1 Cor. ii. 4. [2849] tes stoicheioseos. [2850] entupothesetai. [2851] chronois aioniois. [2852] hos en epidrome. [2853] ta hagia anagnosmata. [2854] pos dei ephodeuein. [2855] hoi idiotai ton ek tes peritomes. [2856] aisthetos. [2857] Cf. Zech. ix. 10. [2858] Cf. Isa. vii. 15. [2859] Cf. Isa. xi. 6, 7. [2860] para to deon. [2861] Cf. Jer. xv. 14. [2862] Cf. Ex. xx. 5. [2863] Cf. 1 Sam. xv. 11. [2864] Cf. Isa. xlv. 7. [2865] Cf. Amos iii. 6. [2866] Cf. Mic. i. 12. [2867] Cf. 1 Sam. xvi. 14; xviii. 10. [2868] idiotikon. [2869] epipnoias. [2870] kanonos. [2871] tupous einai ta gegrammena. [2872] 1 Cor. ii. 12, 13, and 16 ad fin. [2873] Murion hoson kakei, hos di opes, megiston kai pleiston noematon ou bracheian aphormen parechonton. [2874] aporrheta. [2875] pantele musteria. [2876] Luke xi. 52. [2877] The Septuagint: Kai su de apograpsai auta seauto trissos, eis bsulen kai gnosin epi to platos tes kardias sou ; didako oun se alethe logon, kai gnosin alethe hupakouein, tou apokrinesthai se logous aletheias tois proballomenois soi. The Vulgate reads: Ecce, descripsi eam tibi tripliciter, in cogitationibus et scientia, ut ostenderem tibi firmitatem et eloquia veritatis, respondere ex his illis, qui miserunt te. [2878] Cf. note 4, ut supra. [2879] 1 Cor. ii. 6, 7. [2880] paranomo numphio. [2881] ton kato noematon. [2882] pepoliomenois. [2883] Cf. 1 Cor. ix. 9 and Deut. xxv. 4. [2884] Cf. 1 Cor. ix. 9, 10. [2885] Cf. 1 Cor. ii. 6, 7, 8. [2886] 1 Cor. x. 11. [2887] 1 Cor. x. 4. [2888] Cf. Ex. xxv. 40 and Heb. viii. 5. [2889] allegoroumena. [2890] Col. ii. 16. [2891] Heb. viii. 5. [2892] hos theion andra. [2893] Rom. xi. 4; cf. 1 Kings xix. 18. [3 Kings according to the Septuagint and Vulgate enumeration. S.] [2894] tinas apo tou theiou genous, i.e., Israelites. [2895] peri ton aistheton demiourgematon. [2896] glaphuron. [2897] autothen. [2898] hupo tes lexeos helkomenoi to agogon akraton echouses. [2899] en te diegesei tes peri ton noeton akolouthias. [2900] kata to soma. [2901] Oude touton pante akraton ten historian ton prosuphasmenon kata to somatikon echonton, me gegenemenon ; oude ten nomothesian kai tas entolas pantos to eulogon emphainonta . One ms. reads gegenemenen, referring to historian, on which one editor remarks, "Hic et in sequentibus imploro fidem codicum!" [2902] dia dokouses istorias kai ou somatikos gegenemenes. [2903] kata ten lexin. [2904] hoson epi to kath' heautous tereisthai. [2905] Gen. xvii. 14. [2906] Ex. xvi. 29. [2907] psuchras paradoseis. [2908] topon hekasto einai dischilious pecheis. [2909] Eis aperantologian eleluthasi. [2910] Luke x. 4. [2911] ei me ara peponthos ti para phusin tunchanoi. [2912] 1 Cor. vii. 18. [2913] eike. [2914] kai te kata to rheton chresimon nomothesia. [2915] gegonen. [2916] kata to aistheton. [2917] Cf. Gen. xlviii. 22 and Josh. xxiv. 32. [2918] Cf. Ex. xx. 12 and Eph. vi. 2, 3. [2919] choris pases anagoges. [2920] Cf. Ex. xx. 13-16. [2921] [Matt. v. 22.] [2922] Matt. v. 34. [2923] 1 Thess. v. 14. [2924] Ei kai para tois philotimoterois dunatai sozein hekaston auton, meta tou me atheteisthai ten kata to rheton hentolen, bathe Theou sophias. [2925] perielkusthesetai. [2926] John v. 39. [2927] hoproegoumenos. [2928] Olon ton noun philotimeteon katalambanein, suneironta ton peri ton kata ten lexin adunaton logon noetos tois ou monon ouk adunatois, alla kai alethesi kata ten historian, sunallegoroumenois tois hoson epi te lexei, me gegenemenois. [2929] en 'Iesou to tou Naue. [2930] 1 Cor. x. 18. [2931] Rom. ix. 6, 8. [2932] Rom. ii. 28, 29. [2933] Pasa gar arche patrion ton hos pros ton ton holon Theon, katotero apo tou Christou erxato tou meta ton ton holon Theon kai patera. [2934] Matt. xv. 24. [2935] Rom. ix. 8. [See Dr. Burton's Inquiry into the Heresies of the Apostolic Age (Bampton Lectures), pp. 184, 185, 498, 499. S.] [2936] Gal. iv. 26. [2937] Heb. xii. 22, 23. [2938] en psuchon genei. [2939] tou kaloumenou choriou hadou. [2940] kai para toisde, e toisde tois patrasi. [2941] Matt. xiii. 44. [2942] Cf. Isa. xlv. 3. [2943] Rom. ix. 6. __________________________________________________________________ From the Latin. 24. This descent of the holy fathers into Egypt will appear as granted to this world by the providence of God for the illumination of others, and for the instruction of the human race, that so by this means the souls of others might be assisted in the work of enlightenment. For to them was first granted the privilege of converse with God, because theirs is the only race which is said to see God; this being the meaning, by interpretation, of the word "Israel." [2944] And now it follows that, agreeably to this view, ought the statement to be accepted and explained that Egypt was scourged with ten plagues, to allow the people of God to depart, or the account of what was done with the people in the wilderness, or of the building of the tabernacle by means of contributions from all the people, or of the wearing of the priestly robes, or of the vessels of the public service, because, as it is written, they truly contain within them the "shadow and form of heavenly things." For Paul openly says of them, that "they serve unto the example and shadow of heavenly things." [2945] There are, moreover, contained in this same law the precepts and institutions, according to which men are to live in the holy land. Threatenings also are held out as impending over those who shall transgress the law; different kinds of purifications are moreover prescribed for those who required purification, as being persons who were liable to frequent pollution, that by means of these they may arrive at last at that one purification after which no further pollution is permitted. The very people are numbered, though not all; for the souls of children are not yet old enough to be numbered according to the divine command: nor are those souls who cannot become the head of another, but are themselves subordinated to others as to a head, who are called "women," who certainly are not included in that numbering which is enjoined by God; but they alone are numbered who are called "men," by which it might be shown that the women could not be counted separately, [2946] but were included in those called men. Those, however, especially belong to the sacred number, who are prepared to go forth to the battles of the Israelites, and are able to fight against those public and private enemies [2947] whom the Father subjects to the Son, who sits on His right hand that He may destroy all principality and power, and by means of these bands of His soldiery, who, being engaged in a warfare for God, do not entangle themselves in secular business, He may overturn the Kingdom of His adversary; by whom the shields of faith are borne, and the weapons of wisdom brandished; among whom also the helmet of hope and salvation gleams forth, and the breastplate of brightness fortifies the breast that is filled with God. Such soldiers appear to me to be indicated, and to be prepared for wars of this kind, in those persons who in the sacred books are ordered by God's command to be numbered. But of these, by far the more perfect and distinguished are shown to be those of whom the very hairs of the head are said to be numbered. Such, indeed, as were punished for their sins, whose bodies fell in the wilderness, appear to possess a resemblance to those who had made indeed no little progress, but who could not at all, for various reasons, attain to the end of perfection; because they are reported either to have murmured, or to have worshipped idols, or to have committed fornication, or to have done some evil work which the mind ought not even to conceive. I do not consider the following even to be without some mystical meaning, [2948] viz., that certain (of the Israelites), possessing many flocks and animals, take possession by anticipation of a country adapted for pasture and the feeding of cattle, which was the very first that the right hand of the Hebrews had secured in war. [2949] For, making a request of Moses to receive this region, they are divided off by the waters of the Jordan, and set apart from any possession in the holy land. And this Jordan, according to the form of heavenly things, may appear to water and irrigate thirsty souls, and the senses that are adjacent to it. [2950] In connection with which, even this statement does not appear superfluous, that Moses indeed hears from God what is described in the book of Leviticus, while in Deuteronomy it is the people that are the auditors of Moses, and who learn from him what they could not hear from God. For as Deuteronomy is called, as it were, the second law, which to some will appear to convey this signification, that when the first law which was given through Moses had come to an end, so a second legislation seems to have been enacted, which was specially transmitted by Moses to his successor Joshua, who is certainly believed to embody a type [2951] of our Saviour, by whose second law--that is, the precepts of the Gospel--all things are brought to perfection. 25. We have to see, however, whether this deeper meaning may not perhaps be indicated, viz., that as in Deuteronomy the legislation is made known with greater clearness and distinctness than in those books which were first written, so also by that advent of the Saviour which He accomplished in His state of humiliation, when He assumed the form of a servant, that more celebrated and renowned second advent in the glory of His Father may not be pointed out, and in it the types of Deuteronomy may be fulfilled, when in the kingdom of heaven all the saints shall live according to the laws of the everlasting Gospel; and as in His coming now He fulfilled that law which has a shadow of good things to come, so also by that (future) glorious advent will be fulfilled and brought to perfection the shadows of the present advent. For thus spake the prophet regarding it: "The breath of our countenance, Christ the Lord, to whom we said, that under Thy shadow we shall live among the nations;" [2952] at the time, viz., when He will more worthily transfer all the saints from a temporal to an everlasting Gospel, according to the designation, employed by John in the Apocalypse, of "an everlasting Gospel." [2953] 26. But let it be sufficient for us in all these matters to adapt our understanding to the rule of religion, and so to think of the words of the Holy Spirit as not to deem the language the ornate composition of feeble human eloquence, but to hold, according to the scriptural statement, that "all the glory of the King is within," [2954] and that the treasure of divine meaning is enclosed within the frail vessel of the common letter. And if any curious reader were still to ask an explanation of individual points, let him come and hear, along with ourselves, how the Apostle Paul, seeking to penetrate by help of the Holy Spirit, who searches even the "deep things" of God, into the depths of divine wisdom and knowledge, and yet, unable to reach the end, so to speak, and to come to a thorough knowledge, exclaims in despair and amazement, "Oh the depth of the riches of the knowledge and wisdom of God!" [2955] Now, that it was from despair of attaining a perfect understanding that he uttered this exclamation, listen to his own words: "How unsearchable are God's judgments! and His ways, how past finding out!" [2956] For he did not say that God's judgments were difficult to discover, but that they were altogether inscrutable; nor that it was (simply) difficult to trace out His ways, but that they were altogether past finding out. For however far a man may advance in his investigations, and how great soever the progress that he may make by unremitting study, assisted even by the grace of God, and with his mind enlightened, he will not be able to attain to the end of those things which are the object of his inquiries. Nor can any created mind deem it possible in any way to attain a full comprehension (of things); but after having discovered certain of the objects of its research, it sees again others which have still to be sought out. And even if it should succeed in mastering these, it will see again many others succeeding them which must form the subject of investigation. And on this account, therefore, Solomon, the wisest of men, beholding by his wisdom the nature of things, says, "I said, I will become wise; and wisdom herself was made far from me, far further than it was; and a profound depth, who shall find?" [2957] Isaiah also, knowing that the beginnings of things could not be discovered by a mortal nature, and not even by those natures which, although more divine than human, were nevertheless themselves created or formed; knowing then, that by none of these could either the beginning or the end be discovered, says, "Tell the former things which have been, and we know that ye are gods; or announce what are the last things, and then we shall see that ye are gods." [2958] For my Hebrew teacher also used thus to teach, that as the beginning or end of all things could be comprehended by no one, save only our Lord Jesus Christ and the Holy Spirit, so under the form of a vision Isaiah spake of two seraphim alone, who with two wings cover the countenance of God, and with two His feet, and with two do fly, calling to each other alternately, and saying, "Holy, holy, holy is the Lord God of Sabaoth; the whole earth is full of Thy glory." [2959] That the seraphim alone have both their wings over the face of God, and over His feet, we venture to declare as meaning that neither the hosts of holy angels, nor the "holy seats," nor the "dominions," nor the "principalities," nor the "powers," can fully understand the beginning of all things, and the limits of the universe. But we are to understand that those "saints" whom the Spirit has enrolled, and the "virtues," approach very closely to those very beginnings, and attain to a height which the others cannot reach; and yet whatever it be that these "virtues" have learned through revelation from the Son of God and from the Holy Spirit--and they will certainly be able to learn very much, and those of higher rank much more than those of a lower--nevertheless it is impossible for them to comprehend all things, according to the statement, "The most part of the works of God are hid." [2960] And therefore also it is to be desired that every one, according to his strength, should ever stretch out to those things that are before, "forgetting the things that are behind," both to better works and to a clearer apprehension and understanding, through Jesus Christ our Saviour, to whom be glory for ever! 27. Let every one, then, who cares for truth, be little concerned about words and language, seeing that in every nation there prevails a different usage of speech; but let him rather direct his attention to the meaning conveyed by the words, than to the nature of the words that convey the meaning, especially in matters of such importance and difficulty: as, e.g., when it is an object of investigation whether there is any "substance" in which neither colour, nor form, nor touch, nor magnitude is to be understood as existing visible to the mind alone, which any one names as he pleases; for the Greeks call such asomaton, i.e., "incorporeal," while holy Scripture declares it to be "invisible," for Paul calls Christ the "image of the invisible God," and says again, that by Christ were created all things "visible and invisible." And by this it is declared that there are, among created things, certain "substances" that are, according to their peculiar nature, invisible. But although these are not themselves "corporeal," they nevertheless make use of bodies, while they are themselves better than any bodily substances. But that "substance" of the Trinity which is the beginning and cause of all things, "from which are all things, and through which are all things, and in which are all things," cannot be believed to be either a body or in a body, but is altogether incorporeal. And now let it suffice to have spoken briefly on these points (although in a digression, caused by the nature of the subject), in order to show that there are certain things, the meaning of which cannot be unfolded at all by any words of human language, but which are made known more through simple apprehension than by any properties of words. And under this rule must be brought also the understanding of the sacred Scripture, in order that its statements may be judged not according to the worthlessness of the letter, but according to the divinity of the Holy Spirit, by whose inspiration they were caused to be written. Summary (of Doctrine) Regarding the Father, the Son, and the Holy Spirit, and the Other Topics Discussed in the Preceding Pages. 28. It is now time, after the rapid consideration which to the best of our ability we have given to the topics discussed, to recapitulate, by way of summing up what we have said in different places, the individual points, and first of all to restate our conclusions regarding the Father, and the Son, and the Holy Spirit. Seeing God the Father is invisible and inseparable from the Son, the Son is not generated from Him by "prolation," as some suppose. For if the Son be a "prolation" of the Father (the term "prolation" being used to signify such a generation as that of animals or men usually is), then, of necessity, both He who "prolated" and He who was "prolated" are corporeal. For we do not say, as the heretics suppose, that some part of the substance of God was converted into the Son, or that the Son was procreated by the Father out of things non-existent, [2961] i.e., beyond His own substance, so that there once was a time when He did not exist; but, putting away all corporeal conceptions, we say that the Word and Wisdom was begotten out of the invisible and incorporeal without any corporeal feeling, as if it were an act of the will proceeding from the understanding. Nor, seeing He is called the Son of (His) love, will it appear absurd if in this way He be called the Son of (His) will. Nay, John also indicates that "God is Light," [2962] and Paul also declares that the Son is the splendour of everlasting light. [2963] As light, accordingly, could never exist without splendour, so neither can the Son be understood to exist without the Father; for He is called the "express image of His person," [2964] and the Word and Wisdom. How, then, can it be asserted that there once was a time when He was not the Son? For that is nothing else than to say that there was once a time when He was not the Truth, nor the Wisdom, nor the Life, although in all these He is judged to be the perfect essence of God the Father; for these things cannot be severed from Him, or even be separated from His essence. And although these qualities are said to be many in understanding, [2965] yet in their nature and essence they are one, and in them is the fulness of divinity. Now this expression which we employ--"that there never was a time when He did not exist"--is to be understood with an allowance. For these very words "when" or "never" have a meaning that relates to time, whereas the statements made regarding Father, Son, and Holy Spirit are to be understood as transcending all time, all ages, and all eternity. For it is the Trinity alone which exceeds the comprehension not only of temporal but even of eternal intelligence; while other things which are not included in it [2966] are to be measured by times and ages. This Son of God, then, in respect of the Word being God, which was in the beginning with God, no one will logically suppose to be contained in any place; nor yet in respect of His being "Wisdom," or "Truth," or the "Life," or "Righteousness," or "Sanctification," or "Redemption:" for all these properties do not require space to be able to act or to operate, but each one of them is to be understood as meaning those individuals who participate in His virtue and working. 29. Now, if any one were to say that, through those who are partakers of the "Word" of God, or of His "Wisdom," or His "Truth," or His "Life," the Word and Wisdom itself appeared to be contained in a place, we should have to say to him in answer, that there is no doubt that Christ, in respect of being the "Word" or "Wisdom," or all other things, was in Paul, and that he therefore said, "Do you seek a proof of Christ speaking in me?" [2967] and again, "I live, yet not I, but Christ liveth in me." [2968] Seeing, then, He was in Paul, who will doubt that He was in a similar manner in Peter and in John, and in each one of the saints; and not only in those who are upon the earth, but in those also who are in heaven? For it is absurd to say that Christ was in Peter and in Paul, but not in Michael the archangel, nor in Gabriel. And from this it is distinctly shown that the divinity of the Son of God was not shut up in some place; otherwise it would have been in it only, and not in another. But since, in conformity with the majesty of its incorporeal nature, it is confined to no place; so, again, it cannot be understood to be wanting in any. But this is understood to be the sole difference, that although He is in different individuals as we have said--as Peter, or Paul, or Michael, or Gabriel--He is not in a similar way in all beings whatever. For He is more fully and clearly, and, so to speak, more openly in archangels than in other holy men. [2969] And this is evident from the statement, that when all who are saints have arrived at the summit of perfection, they are said to be made like, or equal to, the angels, agreeably to the declaration in the Gospels. [2970] Whence it is clear that Christ is in each individual in as great a degree as the amount of his deserts allows. [2971] 30. Having, then, briefly restated these points regarding the nature of the Trinity, it follows that we notice shortly this statement also, that "by the Son" are said to be created "all things that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him; and He is before all, and all things consist by Him, who is the Head." [2972] In conformity with which John also in his Gospel says: "All things were created by Him; and without Him was not anything made." [2973] And David, intimating that the mystery of the entire Trinity was (concerned) in the creation of all things, says: "By the Word of the Lord were the heavens made; and all the host of them by the Spirit of His mouth." [2974] After these points we shall appropriately remind (the reader) of the bodily advent and incarnation of the only-begotten Son of God, with respect to whom we are not to suppose that all the majesty of His divinity is confined within the limits of His slender body, so that all the "word" of God, and His "wisdom," and "essential truth," and "life," was either rent asunder from the Father, or restrained and confined within the narrowness of His bodily person, and is not to be considered to have operated anywhere besides; but the cautious acknowledgment of a religious man ought to be between the two, so that it ought neither to be believed that anything of divinity was wanting in Christ, nor that any separation at all was made from the essence of the Father, which is everywhere. For some such meaning seems to be indicated by John the Baptist, when he said to the multitude in the bodily absence of Jesus, "There standeth one among you whom ye know not: He it is who cometh after me, the latchet of whose shoes I am not worthy to unloose." [2975] For it certainly could not be said of Him, who was absent, so far as His bodily presence is concerned, that He was standing in the midst of those among whom the Son of God was not bodily present. 31. Let no one, however, suppose that by this we affirm that some portion of the divinity of the Son of God was in Christ, and that the remaining portion was elsewhere or everywhere, which may be the opinion of those who are ignorant of the nature of an incorporeal and invisible essence. For it is impossible to speak of the parts of an incorporeal being, or to make any division of them; but He is in all things, and through all things, and above all things, in the manner in which we have spoken above, i.e., in the manner in which He is understood to be either "wisdom," or the "word," or the "life," or the "truth," by which method of understanding all confinement of a local kind is undoubtedly excluded. The Son of God, then, desiring for the salvation of the human race to appear unto men, and to sojourn among them, assumed not only a human body, as some suppose, but also a soul resembling our souls indeed in nature, but in will and power [2976] resembling Himself, and such as might unfailingly accomplish all the desires and arrangements of the "word" and "wisdom." Now, that He had a soul, [2977] is most clearly shown by the Saviour in the Gospels, when He said, "No man taketh my life from me, but I lay it down of myself. I have power to lay down my life, and I have power to take it again." [2978] And again, "My soul is sorrowful even unto death." [2979] And again, "Now is my soul troubled." [2980] For the "Word" of God is not to be understood to be a "sorrowful and troubled" soul, because with the authority of divinity He says, "I have power to lay down my life." Nor yet do we assert that the Son of God was in that soul as he was in the soul of Paul or Peter and the other saints, in whom Christ is believed to speak as He does in Paul. But regarding all these we are to hold, as Scripture declares, "No one is clean from filthiness, not even if his life lasted but a single day." [2981] But this soul which was in Jesus, before it knew the evil, selected the good; and because He loved righteousness, and hated iniquity, therefore God "anointed Him with the oil of gladness above His fellows." [2982] He is anointed, then, with the oil of gladness when He is united to the "word" of God in a stainless union, and by this means alone of all souls was incapable of sin, because it was capable of (receiving) well and fully the Son of God; and therefore also it is one with Him, and is named by His titles, and is called Jesus Christ, by whom all things are said to be made. Of which soul, seeing it had received into itself the whole wisdom of God, and the truth, and the life, I think that the apostle also said this: "Our life is hidden with Christ in God; but when Christ, who is our life, shall appear, then shall we also appear with him in glory." [2983] For what other Christ can be here understood, who is said to be hidden in God, and who is afterwards to appear, except Him who is related to have been anointed with the oil of gladness, i.e., to have been filled with God essentially, [2984] in whom he is now said to be hidden? For on this account is Christ proposed as an example to all believers, because as He always, even before he knew evil at all, selected the good, and loved righteousness, and hated iniquity, and therefore God anointed Him with the oil of gladness; so also ought each one, after a lapse or sin, to cleanse himself from his stains, making Him his example, and, taking Him as the guide of his journey, enter upon the steep way of virtue, that so perchance by this means, as far as possible we may, by imitating Him, be made partakers of the divine nature, according to the words of Scripture: "He that saith that he believeth in Christ, ought so to walk, as He also walked." [2985] This "word," then, and this "wisdom," by the imitation of which we are said to be either wise or rational (beings), becomes "all things to all men, that it may gain all;" and because it is made weak, it is therefore said of it, "Though He was crucified through weakness, yet He liveth by the power of God." [2986] Finally, to the Corinthians who were weak, Paul declares that he "knew nothing, save Jesus Christ, and Him crucified." [2987] 32. Some, indeed, would have the following language of the apostle applied to the soul itself, as soon as it had assumed flesh from Mary, [2988] viz., "Who, being in the form of God, thought it not robbery to be equal with God, but divested Himself (of His glory) [2989] taking upon Himself the form of a servant;" [2990] since He undoubtedly restored it to the form of God by means of better examples and training, and recalled it to that fulness of which He had divested Himself. As now by participation in the Son of God one is adopted as a son, [2991] and by participating in that wisdom which is in God is rendered wise, so also by participation in the Holy Spirit is a man rendered holy and spiritual. For it is one and the same thing to have a share in the Holy Spirit, which is (the Spirit) of the Father and the Son, since the nature of the Trinity is one and incorporeal. And what we have said regarding the participation of the soul is to be understood of angels and heavenly powers in a similar way as of souls, because every rational creature needs a participation in the Trinity. Respecting also the plan of this visible world--seeing one of the most important questions usually raised is as to the manner of its existence--we have spoken to the best of our ability in the preceding pages, for the sake of those who are accustomed to seek the grounds of their belief in our religion, and also for those who stir against us heretical questions, and who are accustomed to bandy about [2992] the word "matter," which they have not yet been able to understand; of which subject I now deem it necessary briefly to remind (the reader). 33. And, in the first place, it is to be noted that we have nowhere found in the canonical Scriptures, [2993] up to the present time, the word "matter" used for that substance which is said to underlie bodies. For in the expression of Isaiah, "And he shall devour hule," i.e., matter, "like hay," [2994] when speaking of those who were appointed to undergo their punishments, the word "matter" was used instead of "sins." And if this word "matter" should happen to occur in any other passage, it will never be found, in my opinion, to have the signification of which we are now in quest, unless perhaps in the book which is called the Wisdom of Solomon, a work which is certainly not esteemed authoritative by all. [2995] In that book, however, we find written as follows: "For thy almighty hand, that made the world out of shapeless matter, wanted not means to send among them a multitude of bears and fierce lions." [2996] Very many, indeed, are of opinion that the matter of which things are made is itself signified in the language used by Moses in the beginning of Genesis: "In the beginning God made heaven and earth; and the earth was invisible, and not arranged:" [2997] for by the words "invisible and not arranged" Moses would seem to mean nothing else than shapeless matter. But if this be truly matter, it is clear then that the original elements of bodies [2998] are not incapable of change. For those who posited "atoms"--either those particles which are incapable of subdivision, or those which are subdivided into equal parts--or any one element, as the principles of bodily things, could not posit the word "matter" in the proper sense of the term among the first principles of things. For if they will have it that matter underlies every body--a substance convertible or changeable, or divisible in all its parts--they will not, as is proper, assert that it exists without qualities. And with them we agree, for we altogether deny that matter ought to be spoken of as "unbegotten" or "uncreated," agreeably to our former statements, when we pointed out that from water, and earth, and air or heat, different kinds of fruits were produced by different kinds of trees; or when we showed that fire, and air, and water, and earth were alternately converted into each other, and that one element was resolved into another by a kind of mutual consanguinity; and also when we proved that from the food either of men or animals the substance of the flesh was derived, or that the moisture of the natural seed was converted into solid flesh and bones;--all which go to prove that the substance of the body is changeable, and may pass from one quality into all others. 34. Nevertheless we must not forget that a substance never exists without a quality, and that it is by an act of the understanding alone that this (substance) which underlies bodies, and which is capable of quality, is discovered to be matter. Some indeed, in their desire to investigate these subjects more profoundly, have ventured to assert that bodily nature [2999] is nothing else than qualities. For if hardness and softness, heat and cold, moisture and aridity, be qualities; and if, when these or other (qualities) of this sort be cut away, nothing else is understood to remain, then all things will appear to be "qualities." And therefore also those persons who make these assertions have endeavoured to maintain, that since all who say that matter was uncreated will admit that qualities were created by God, it may be in this way shown that even according to them matter was not uncreated; since qualities constitute everything, and these are declared by all without contradiction to have been made by God. Those, again, who would make out that qualities are superimposed from without upon a certain underlying matter, make use of illustrations of this kind: e.g., Paul undoubtedly is either silent, or speaks, or watches, or sleeps, or maintains a certain attitude of body; for he is either in a sitting, or standing, or recumbent position. For these are "accidents" belonging to men, without which they are almost never found. And yet our conception of man does not lay down any of these things as a definition of him; but we so understand and regard him by their means, that we do not at all take into account the reason of his (particular) condition either in watching, or in sleeping, or in speaking, or in keeping silence, or in any other action that must necessarily happen to men. [3000] If any one, then, can regard Paul as being without all these things which are capable of happening, he will in the same way also be able to understand this underlying (substance) without qualities. When, then, our mind puts away all qualities from its conception, and gazes, so to speak, upon the underlying element alone, and keeps its attention closely upon it, without any reference to the softness or hardness, or heat or cold, or humidity or aridity of the substance, then by means of this somewhat simulated process of thought [3001] it will appear to behold matter clear from qualities of every kind. 35. But some one will perhaps inquire whether we can obtain out of Scripture any grounds for such an understanding of the subject. Now I think some such view is indicated in the Psalms, when the prophet says, "Mine eyes have seen thine imperfection;" [3002] by which the mind of the prophet, examining with keener glance the first principles of things, and separating in thought and imagination only between matter and its qualities, perceived the imperfection of God, which certainly is understood to be perfected by the addition of qualities. Enoch also, in his book, speaks as follows: "I have walked on even to imperfection;" [3003] which expression I consider may be understood in a similar manner, viz., that the mind of the prophet proceeded in its scrutiny and investigation of all visible things, until it arrived at that first beginning in which it beheld imperfect matter (existing) without "qualities." For it is written in the same book of Enoch, "I beheld the whole of matter;" [3004] which is so understood as if he had said: "I have clearly seen all the divisions of matter which are broken up from one into each individual species either of men, or animals, or of the sky, or of the sun, or of all other things in this world." After these points, now, we proved to the best of our power in the preceding pages that all things which exist were made by God, and that there was nothing which was not made, save the nature of the Father, and the Son, and the Holy Spirit; and that God, who is by nature good, desiring to have those upon whom He might confer benefits, and who might rejoice in receiving His benefits, created creatures worthy (of this), i.e., who were capable of receiving Him in a worthy manner, who, He says, are also begotten by Him as his sons. He made all things, moreover, by number and measure. For there is nothing before God without either limit or measure. For by His power He comprehends all things, and He Himself is comprehended by the strength of no created thing, because that nature is known to itself alone. For the Father alone knoweth the Son, and the Son alone knoweth the Father, and the Holy Spirit alone searcheth even the deep things of God. All created things, therefore, i.e., either the number of rational beings or the measure of bodily matter, are distinguished by Him as being within a certain number or measurement; since, as it was necessary for an intellectual nature to employ bodies, and this nature is shown to be changeable and convertible by the very condition of its being created (for what did not exist, but began to exist, is said by this very circumstance to be of mutable nature), it can have neither goodness nor wickedness as an essential, but only as an accidental attribute of its being. Seeing, then, as we have said, that rational nature was mutable and changeable, so that it made use of a different bodily covering of this or that sort of quality, according to its merits, it was necessary, as God foreknew there would be diversities in souls or spiritual powers, that He should create also a bodily nature the qualities of which might be changed at the will of the Creator into all that was required. And this bodily nature must last as long as those things which require it as a covering: for there will be always rational natures which need a bodily covering; and there will therefore always be a bodily nature whose coverings must necessarily be used by rational creatures, unless some one be able to demonstrate by arguments that a rational nature can live without a body. But how difficult--nay, how almost impossible--this is for our understanding, we have shown in the preceding pages, in our discussion of the individual topics. 36. It will not, I consider, be opposed to the nature of our undertaking, if we restate with all possible brevity our opinions on the immortality of rational natures. Every one who participates in anything, is unquestionably of one essence and nature with him who is partaker of the same thing. For example, as all eyes participate in the light, so accordingly all eyes which partake of the light are of one nature; but although every eye partakes of the light, yet, inasmuch as one sees more clearly, and another more obscurely, every eye does not equally share in the light. And again, all hearing receives voice or sound, and therefore all hearing is of one nature; but each one hears more rapidly or more slowly, according as the quality of his hearing is clear and sound. Let us pass now from these sensuous illustrations to the consideration of intellectual things. Every mind which partakes of intellectual light ought undoubtedly to be of one nature with every mind which partakes in a similar manner of intellectual light. If the heavenly virtues, then, partake of intellectual light, i.e., of divine nature, because they participate in wisdom and holiness, and if human souls, have partaken of the same light and wisdom, and thus are mutually of one nature and of one essence,--then, since the heavenly virtues are incorruptible and immortal, the essence of the human soul will also be immortal and incorruptible. And not only so, but because the nature of Father, and Son, and Holy Spirit, whose intellectual light alone all created things have a share, is incorruptible and eternal, it is altogether consistent and necessary that every substance which partakes of that eternal nature should last for ever, and be incorruptible and eternal, so that the eternity of divine goodness may be understood also in this respect, that they who obtain its benefits are also eternal. But as, in the instances referred to, a diversity in the participation of the light was observed, when the glance of the beholder was described as being duller or more acute, so also a diversity is to be noted in the participation of Father, Son, and Holy Spirit, varying with the degree of zeal or capacity of mind. If such were not the case, [3005] we have to consider whether it would not seem to be an act of impiety to say that the mind which is capable of (receiving) God should admit of a destruction of its essence; [3006] as if the very fact that it is able to feel and understand God could not suffice for its perpetual existence, especially since, if even through neglect the mind fall away from a pure and complete reception of God, it nevertheless contains within it certain seeds of restoration and renewal to a better understanding, seeing the "inner," which is also called the "rational" man, is renewed after "the image and likeness of God, who created him." And therefore the prophet says, "All the ends of the earth shall remember, and turn unto the Lord; and all the kindreds of the nations shall worship before Thee." [3007] 37. If any one, indeed, venture to ascribe essential corruption to Him who was made after the image and likeness of God, then, in my opinion, this impious charge extends even to the Son of God Himself, for He is called in Scripture the image of God. [3008] Or he who holds this opinion would certainly impugn the authority of Scripture, which says that man was made in the image of God; and in him are manifestly to be discovered traces of the divine image, not by any appearance of the bodily frame, which is corruptible, but by mental wisdom, by justice, moderation, virtue, wisdom, discipline; in fine, by the whole band of virtues, which are innate in the essence of God, and which may enter into man by diligence and imitation of God; as the Lord also intimates in the Gospel, when He says, "Be ye therefore merciful, as your Father also is merciful;" [3009] and, "Be ye perfect, even as your Father also is perfect." [3010] From which it is clearly shown that all these virtues are perpetually in God, and that they can never approach to or depart from Him, whereas by men they are acquired only slowly, and one by one. And hence also by these means they seem to have a kind of relationship with God; and since God knows all things, and none of things intellectual in themselves can elude His notice [3011] (for God the Father alone, and His only-begotten Son, and the Holy Spirit, not only possess a knowledge of those things which they have created, but also of themselves), a rational understanding also, advancing from small things to great, and from things visible to things invisible, may attain to a more perfect knowledge. For it is placed in the body, and advances from sensible things themselves, which are corporeal, to things that are intellectual. But lest our statement that things intellectual are not cognisable by the senses should appear unbecoming, we shall employ the instance of Solomon, who says, "You will find also a divine sense;" [3012] by which he shows that those things which are intellectual are to be sought out not by means of a bodily sense, but by a certain other which he calls "divine." And with this sense must we look on each of those rational beings which we have enumerated above; and with this sense are to be understood those words which we speak, and those statements to be weighed which we commit to writing. For the divine nature knows even those thoughts which we revolve within us in silence. And on those matters of which we have spoken, or on the others which follow from them, according to the rule above laid down, are our opinions to be formed. __________________________________________________________________ [2944] Cf. Gen. xxxii. 28-30. [2945] Heb. viii. 5. [2946] Extrinsecus. [2947] Hostes inimicosque. [2948] Ne illud quidem sacramento aliquo vacuum puto. [2949] Quem primum omnium Israelitici belli dextra defenderat. [2950] Rigare et inundare animas sitientes, et sensus adjacentes sibi. [2951] Formam. [2952] Lam. iv. 20. [2953] Cf. Rev. xiv. 6. [2954] Omnis gloria regis intrinsecus est. Heb., Sept., and Vulgate all read, "daughter of the king." Probably the omission of "filiæ" in the text may be due to an error of the copyists. [Cf. Ps. xlv. 13.] [2955] Rom. xi. 33. [2956] Rom. xi. 33. [2957] [Eccles. vii. 23, 24.] The Septuagint reads: Eipa, Sophisthesomai ; kai haute emakrunthe ap' emou, makran huper ho en, kai bathu bathos, tis heuresei auto; the Vulgate translates this literally. [2958] Cf. Isa. xli. 22, 23. [2959] Isa. vi. 3. [2960] Cf. Ecclus. xvi. 21. [2961] Ex nullis substantibus. [2962] 1 John i. 5. [2963] Cf. Heb. i. 3. [2964] Cf. Heb. i. 3. [2965] Quæ quidem quamvis intellectu multa esse dicantur. [2966] Quæ sunt extra Trinitatem. [2967] Cf. 2 Cor. xiii. 3. [2968] Gal. ii. 20. [2969] Quam in aliis sanctis viris. "Aliis" is found in the mss., but is wanting in many editions. [2970] Cf. Matt. xxii. 30 and Luke xx. 36. [2971] Unde constat in singulis quibusque tantum effici Christum, quantum ratio indulserit meritorum. [2972] Cf. Col. i. 16-18. [2973] John i. 3. [2974] Ps. xxxiii. 6. [2975] Cf. John i. 26, 27. [2976] Proposito vero et virtute similem sibi. [2977] Animam. [2978] John x. 18. [2979] Matt. xxvi. 38. [2980] John xii. 27. [2981] Cf. Job xv. 14. [2982] Ps. xlv. 7. [2983] Cf. Col. iii. 3, 4. [2984] Substantialiter. [2985] Cf. 1 John ii. 6. [2986] 2 Cor. xiii. 4. [2987] 1 Cor. ii. 2. [2988] De Maria corpus assumsit. [2989] Semet ipsum exinanivit. [2990] Phil. ii. 6, 7. [2991] In filium adoptatur. [2992] Ventilare. [2993] In Scripturis canonicis. [2994] Isa. x. 17, kai phagetai osei chorton ten hulen, Sept. The Vulgate follows the Masoretic text. [2995] [Elucidation VI]. [2996] Wisd. xi. 17. [2997] Gen. i. 2, "invisibilis et incomposita;" "inanis et vacua," Vulg. [2998] Initia corporum. [2999] Naturam corpoream. [3000] Nec tamen sensus noster manifeste de eo aliquid horum definit, sed ita eum per hæc intelligimus, vel consideramus, ut non omnino rationem status ejus comprehendamus, vel in eo, quod vigilat, vel in eo, quod dormit, aut in quo loquitur, vel tacet, et si qua alia sunt, quæ accidere necesse est hominibus. [3001] Tunc simulatâ quodammodo cogitatione. [3002] Ps. cxxxix. 16, to akatergaston mou eidosan hoi ophthalmoi sou, Sept.; "Imperfectum meum viderunt oculi tui," Vulg. (same as in the text.) kkyny" v'r ymlg--"Thine eyes did see my substance, yet being imperfect," Auth. Vers. Cf. Gesenius and Fürst, s.v., sln. [3003] Ambulavi usque ad imperfectum; cf. Book of Enoch, chap. xvii. [3004] Universas materias perspexi; cf. Book of Enoch, chap. xvii. [On this apocryphal book, see the learned remarks of Dr. Pusey in his reply to Canon Farrar, What is of Faith as to Everlasting Punishment; pp. 52-59. London, 1881.] [3005] Alioquin. [3006] Substantialem interitum. [3007] Ps. xxii. 27. [3008] Cf. Col. i. 15 and 2 Cor. iv. 4. [3009] Luke vi. 36. [3010] Matt. v. 48. [3011] Nihil eum rerum intellectualium ex se lateat. [3012] Cf. Prov. ii. 5, epignosin Theou heureseis (Sept.), Scientiam Dei invenies (Vulg.). 'tsmt syhl' tr. __________________________________________________________________ __________________________________________________________________ Elucidations. ------------------------ I. (Teaching of the Church, p. 240.) It is noteworthy how frequently our author employs this expression in this immediate connection. Concerning the punishment of the wicked he asserts a "clearly defined teaching." He shows what the Church's teaching "has laid down" touching demons and angels. Touching the origin of the world, he again asserts the Church's teaching, and then concedes, that, over and above what he maintains, there is "no clear statement regarding it,"--i.e., the creation and its antecedents. Elsewhere he speaks of "the faith of the Church," and all this as something accepted by all Christians recognised as orthodox or Catholics. Not to recur to the subject of the creeds [3013] known at this period in the East and West, this frequent recognition of a system of theology, or something like it, starts some interesting inquiries. We have space to state only some of them:-- 1. Was Origen here speaking of the catechetical school of Alexandria, and assuming its teaching to be that of the whole Church? 2. If so, was not this recognition of the Alexandrian leadership the precursor of that terrible shock which was given to Christendom by the rise of Arianism out of such a stronghold of orthodoxy? 3. Does not the power of Athanasius to stand "against the world" assure us that he was strong in the position that "the teaching of the Church," in Alexandria and elsewhere, was against Arias, whom he was able to defeat by prescription as well as by Scripture? 4. Is it not clear that all this was asserted, held, and defined without help from the West, and that the West merely responded Amen to what Alexandria had taught from the beginning? 5. Is not the evidence overwhelming, that nothing but passive testimony was thus far heard of in connection with the see of Rome? 6. If the "teaching of the Church," then, was so far independent of that see that Christendom neither waited for its voice, nor recognised it as of any exceptional importance in the definition of the faith and the elimination of heresy, is it not evident that the entire fabric of the Middle-Age polity in the West has its origin in times and manners widely differing from the Apostolic Age and that of the Ante-Nicene Fathers? II. (Subjection, p. 343.) The subordination of the Son, as held by all Nicene Christians, is defended by Bull [3014] at great length and with profound learning. It is my purpose elsewhere to quote his splendid tribute to the substantial orthodoxy of Origen. Professor Shedd, in his work on Christian Doctrine, [3015] pronounces the Nicene Creed "the received creed-statement among all Trinitarian Churches." I assume that this note will be of interest to all theological minds. For an unsatisfactory and meagre account of primitive creeds, see Bunsen, Hippol., iii. pp. 125-132. III. (Proceedeth from the Father, p. 344.) The double procession is no part of the Creed of Christendom; nor did it become fixed in the West, till, by the influence of Charlemagne, the important but not immaculate Council of Frankfort (a.d. 794) completed the work of Toledo, and committed the whole West to its support. The Anglican Church recites the Filioque liturgically, but explains its adhesion to this formula in a manner satisfactory to the Easterns. It has no rightful place in the Creed, however; and its retention in the Nicene Symbol is a just offence, not only to the Greeks, but against the great canon, Quod semper, etc. Compare Pearson on the Creed, [3016] and these candid words: "Although the addition of words to the formal Creed be not justifiable," etc. Consult the valuable work of Theophanes Procopowicz, Bishop of Novgorod, which contains a history of the literature of the subject down to his times. [3017] It is a matter debated anew in our own age, in view of advances to the Greeks made by Dr. Döllinger and the Old Catholics. Let me refer to a volume almost equally learned and ill-digested, [3018] written by a clever author who was perverted to Romanism, and returned, after many years, to the Church of England. It bears the marks of many unreal impressions received during his "Babylonish captivity." I refer to a work of E. S. Foulkes. IV. (The faith of the Church, p. 347.) Before the Nicene Council local creeds were in use, all agreeing substantially; all scriptural, but some more full than others. Of these the ancient Symbol of Jerusalem was chief, and this forms the base of the Nicene Creed. It is here noteworthy that Origen speaks of "the faith" as something settled and known: clearly, he did not intentionally transgress it. Bull says, [3019] "Græci Scriptores Ante-Nicæni ton kanona tes pisteos passim in scriptis suis commemorant." See the Jerusalem Creed, on the same page; and note, the Church of Jerusalem is called by the Second OEcumenical Council (a.d. 381), "the mother of all the Churches." So ignorant were the Fathers of that date of any other "mother Church," that they address this very statement to the clergy of Rome. [3020] Compare Eusebius, book iv. cap. viii. V. (Endowed with freedom of will, p. 347.) Elsewhere in this treatise our author defines the will as "able to resist external causes." The profound work of Edwards needs no words of mine. [3021] As an example of logic the most acute, it is the glory of early American literature. I read it eagerly during my college course, while under the guidance of my instructor in philosophy, the amiable and profound Dr. Tappan (afterwards president of the University of Michigan), who taught us to admire it, but not to regard it as infallible. See his vigorous review of Edwards, [3022] in which he argues as a disciple of Coleridge and of Plato. On allied subjects, let me refer to Wiggers's Augustinismus, etc., translated by Professor Emerson of Andover; [3023] also to Bledsoe's Theodicy, [3024] heretofore cited. I venture to say, that, among the thinkers of America, and as Christian philosophers, both Bledsoe and Tappan are less known and honoured than they deserve to be. VI. (Not esteemed authoritative by all, p. 379.) Not by Jerome, nor Rufinus, nor Chrysostom. Gregory the Great, Bishop of Rome, is also shown by Lardner (Credib., v. 127) to have quoted "the wisdom of Solomon" only as the sayings of a wise man; not at all as Scripture. The Easterns are equally represented by John Damascene (a.d. 730), who says of this book that it is one of those "excellent and useful" books which are not reckoned with the hagiographa. But Methodius is an exception; for he quotes this book twice (says Lardner) as if it were Scripture, and certainly cites it not infrequently. Yet his testimony does not amount, perhaps, to more than an acceptance of the same as only deutero-canonical; i.e., as one of the books read in the Church for instruction, but not appealed to as establishing any doctrine otherwise unknown to the Church. We may examine this subject when we come to Methodius, in vol. vi. of this series. ------------------------ Note. This is a convenient place for the following tables, compiled from Eusebius as far as his history goes; i.e. a.d. 305. See also Dr. Robinson's Researches. I. The See of Jerusalem. 1. James, the Lord's brother. 2. Simeon. 3. Justus. 4. Zacchæus. 5. Tobias. 6. Benjamin. 7. John. 8. Matthew. 9. Philip. 10. Seneca. 11. Justus. 12. Levi. 13. Ephres. 14. Joseph. 15. Judah. 16. Marcus. 17. Cassian. 18. Publius. 19. Maximus. 20. Julian. 21. Caius. 22. Symmachus. 23. Caius II. 24. Julian II. 25. Capito. 26. Maximus II. 27. Antoninus. 28. Valens. 29. Dolichianus. 30. Narcissus. 31. Dius. 32. Germanio. 33. Gordius. 34. Narcissus II. 35. Alexander. 36. Mazabanes. 37. Hymenæus. 38. Zabdas. 39. Hermon, a.d. 300. II. The See of Alexandria. 1. Annianus. 2. Avilius. 3. Cerdon. 4. Primus. 5. Justus. 6. Eumenes. 7. Marcus. 8. Celadion. 9. Aggripinus. 10. Julianus. 11. Demetrius. 12. Heraclas. 13. Dionysius. 14. Maximus. 15. Theonas. 16. Peter. 17. Achillas. 18. Alexander, [3025] a.d. 326. __________________________________________________________________ [3013] On which consult Dupin, and, for another view, Bunsen's Hippolytus. See also p. 383, infra. [3014] Vol. v. p. 134, and passim to 745; also vi. 368. [3015] Vol. ii. p. 438. [3016] pp. 521-526. [3017] Tractatus de Processione Spiritus Sancti, Gothæ, a.d. 1772. [3018] Christendom's Divisions, London, 1865. [3019] Vol. vi. p. 132, 133. [3020] Theodoret, book v. cap. ix. [3021] Ed. Converse, New York, 1829. [3022] A Review of Edward's Inquiry, by Henry Philip Tappan, New York, 1839. [3023] New York, 1840. [3024] New York, 1854. See vol. ii. p. 522, this series. [3025] Alexander, dying just after the Nicene Council, was succeeded by the great Athanasius. __________________________________________________________________ __________________________________________________________________ A Letter to Origen from Africanus About the History of Susanna. ------------------------ Greeting, my lord and son, most worthy Origen, from Africanus. [3026] In your sacred discussion with Agnomon you referred to that prophecy of Daniel which is related of his youth. This at that time, as was meet, I accepted as genuine. Now, however, I cannot understand how it escaped you that this part of the book is spurious. For, in sooth, this section, although apart from this it is elegantly written, is plainly a more modern forgery. There are many proofs of this. When Susanna is condemned to die, the prophet is seized by the Spirit, and cries out that the sentence is unjust. Now, in the first place, it is always in some other way that Daniel prophesies--by visions, and dreams, and an angel appearing to him, never by prophetic inspiration. Then, after crying out in this extraordinary fashion, he detects them in a way no less incredible, which not even Philistion the play-writer would have resorted to. For, not satisfied with rebuking them through the Spirit, he placed them apart, and asked them severally where they saw her committing adultery. And when the one said, "Under a holm-tree" (prinos), he answered that the angel would saw him asunder (prisein); and in a similar fashion menaced the other who said, "Under a mastich-tree" (schinos), with being rent asunder (schisthenai). Now, in Greek, it happens that "holm-tree" and "saw asunder," and "rend" and "mastich-tree" sound alike; but in Hebrew they are quite distinct. But all the books of the Old Testament have been translated from Hebrew into Greek. 2. Moreover, how is it that they who were captives among the Chaldæans, lost and won at play, [3027] thrown out unburied on the streets, as was prophesied of the former captivity, their sons torn from them to be eunuchs, and their daughters to be concubines, as had been prophesied; how is it that such could pass sentence of death, and that on the wife of their king Joakim, whom the king of the Babylonians had made partner of his throne? Then if it was not this Joakim, but some other from the common people, whence had a captive such a mansion and spacious garden? But a more fatal objection is, that this section, along with the other two at the end of it, is not contained in the Daniel received among the Jews. And add that, among all the many prophets who had been before, there is no one who has quoted from another word for word. For they had no need to go a-begging for words, since their own were true; but this one, in rebuking one of those men, quotes the words of the Lord: "The innocent and righteous shalt thou not slay." From all this I infer that this section is a later addition. Moreover, the style is different. I have struck the blow; do you give the echo; answer, and instruct me. Salute all my masters. The learned all salute thee. With all my heart I pray for your and your circle's health. __________________________________________________________________ [3026] [See Routh's Reliquiæ, vol. ii. p. 115; also Euseb., i. 7, and Socrates, ii. 35. He ranks with the great pupils of the Alexandrian school, with which, however, he seems to have had only a slight personal relation. Concerning this Epistle to Origen, and the answer of the latter, consult Routh's very full annotations (ut supra, pp. 312-328). Concerning Gregory Thaumaturgus, the greatest of Origen's pupils, we shall know more when we come to vol. vi. of this series. He died circa 270.] [3027] Nolte would change estragalomenoi (or astragalomenoi, as Wetsten. has it), which is a hapax eiremenon, into strangalomenoi or estrangalomenoi, "strangled." He compares Tob. ii. 3. __________________________________________________________________ A Letter from Origen to Africanus. ------------------------ Origen to Africanus, a beloved brother in God the Father, through Jesus Christ, His holy Child, greeting. Your letter, from which I learn what you think of the Susanna in the Book of Daniel, which is used in the Churches, although apparently somewhat short, presents in its few words many problems, each of which demands no common treatment, but such as oversteps the character of a letter, and reaches the limits of a discourse. [3028] And I, when I consider, as best I can, the measure of my intellect, that I may know myself, am aware that I am wanting in the accuracy necessary to reply to your letter; and that the more, that the few days I have spent in Nicomedia have been far from sufficient to send you an answer to all your demands and queries even after the fashion of the present epistle. Wherefore pardon my little ability, and the little time I had, and read this letter with all indulgence, supplying anything I may omit. 2. You begin by saying, that when, in my discussion with our friend Bassus, I used the Scripture which contains the prophecy of Daniel when yet a young man in the affair of Susanna, I did this as if it had escaped me that this part of the book was spurious. You say that you praise this passage as elegantly written, but find fault with it as a more modern composition, and a forgery; and you add that the forger has had recourse to something which not even Philistion the play-writer would have used in his puns between prinos and prisein, schinos and schisis, which words as they sound in Greek can be used in this way, but not in Hebrew. In answer to this, I have to tell you what it behoves us to do in the cases not only of the History of Susanna, which is found in every Church of Christ in that Greek copy which the Greeks use, but is not in the Hebrew, or of the two other passages you mention at the end of the book containing the history of Bel and the Dragon, which likewise are not in the Hebrew copy of Daniel; but of thousands of other passages also which I found in many places when with my little strength I was collating the Hebrew copies with ours. For in Daniel itself I found the word "bound" followed in our versions by very many verses which are not in the Hebrew at all, beginning (according to one of the copies which circulate in the Churches) thus: "Ananias, and Azarias, and Misael prayed and sang unto God," down to "O, all ye that worship the Lord, bless ye the God of gods. Praise Him, and say that His mercy endureth for ever and ever. And it came to pass, when the king heard them singing, and saw them that they were alive." Or, as in another copy, from "And they walked in the midst of the fire, praising God and blessing the Lord," down to "O, all ye that worship the Lord, bless ye the God of gods. Praise Him, and say that His mercy endureth to all generations." [3029] But in the Hebrew copies the words, "And these three men, Sedrach, Misach, and Abednego fell down bound into the midst of the fire," are immediately followed by the verse, "Nabouchodonosor the king was astonished, and rose up in haste, and spake, and said unto his counsellors." For so Aquila, following the Hebrew reading, gives it, who has obtained the credit among the Jews of having interpreted the Scriptures with no ordinary care, and whose version is most commonly used by those who do not know Hebrew, as the one which has been most successful. Of the copies in my possession whose readings I gave, one follows the Seventy, and the other Theodotion; and just as the History of Susanna which you call a forgery is found in both, together with the passages at the end of Daniel, so they give also these passages, amounting, to make a rough guess, to more than two hundred verses. 3. And in many other of the sacred books I found sometimes more in our copies than in the Hebrew, sometimes less. I shall adduce a few examples, since it is impossible to give them all. Of the Book of Esther neither the prayer of Mardochaios nor that of Esther, both fitted to edify the reader, is found in the Hebrew. Neither are the letters; [3030] nor the one written to Amman about the rooting up of the Jewish nation, nor that of Mardochaios in the name of Artaxerxes delivering the nation from death. Then in Job, the words from "It is written, that he shall rise again with those whom the Lord raises," to the end, are not in the Hebrew, and so not in Aquila's edition; while they are found in the Septuagint and in Theodotion's version, agreeing with each other at least in sense. And many other places I found in Job where our copies have more than the Hebrew ones, sometimes a little more, and sometimes a great deal more: a little more, as when to the words, "Rising up in the morning, he offered burnt-offerings for them according to their number," they add, "one heifer for the sin of their soul;" and to the words, "The angels of God came to present themselves before God, and the devil came with them," "from going to and fro in the earth, and from walking up and down in it." Again, after "The Lord gave, the Lord has taken away," the Hebrew has not, "It was so, as seemed good to the Lord." Then our copies are very much fuller than the Hebrew, when Job's wife speaks to him, from "How long wilt thou hold out? And he said, Lo, I wait yet a little while, looking for the hope of my salvation," down to "that I may cease from my troubles, and my sorrows which compass me." For they have only these words of the woman, "But say a word against God, and die." 4. Again, through the whole of Job there are many passages in the Hebrew which are wanting in our copies, generally four or five verses, but sometimes, however, even fourteen, and nineteen, and sixteen. But why should I enumerate all the instances I collected with so much labour, to prove that the difference between our copies and those of the Jews did not escape me? In Jeremiah I noticed many instances, and indeed in that book I found much transposition and variation in the readings of the prophecies. Again, in Genesis, the words, "God saw that it was good," when the firmament was made, are not found in the Hebrew, and there is no small dispute among them about this; and other instances are to be found in Genesis, which I marked, for the sake of distinction, with the sign the Greeks call an obelisk, as on the other hand I marked with an asterisk those passages in our copies which are not found in the Hebrew. What needs there to speak of Exodus, where there is such diversity in what is said about the tabernacle and its court, and the ark, and the garments of the high priest and the priests, that sometimes the meaning even does not seem to be akin? And, forsooth, when we notice such things, we are forthwith to reject as spurious the copies in use in our Churches, and enjoin the brotherhood to put away the sacred books current among them, and to coax the Jews, and persuade them to give us copies which shall be untampered with, and free from forgery! Are we to suppose that that Providence which in the sacred Scriptures has ministered to the edification of all the Churches of Christ, had no thought for those bought with a price, for whom Christ died; [3031] whom, although His Son, God who is love spared not, but gave Him up for us all, that with Him He might freely give us all things? [3032] 5. In all these cases consider whether it would not be well to remember the words, "Thou shalt not remove the ancient landmarks which thy fathers have set." [3033] Nor do I say this because I shun the labour of investigating the Jewish Scriptures, and comparing them with ours, and noticing their various readings. This, if it be not arrogant to say it, I have already to a great extent done to the best of my ability, labouring hard to get at the meaning in all the editions and various readings; [3034] while I paid particular attention to the interpretation of the Seventy, lest I might to be found to accredit any forgery to the Churches which are under heaven, and give an occasion to those who seek such a starting-point for gratifying their desire to slander the common brethren, and to bring some accusation against those who shine forth in our community. And I make it my endeavour not to be ignorant of their various readings, lest in my controversies with the Jews I should quote to them what is not found in their copies, and that I may make some use of what is found there, even although it should not be in our Scriptures. For if we are so prepared for them in our discussions, they will not, as is their manner, scornfully laugh at Gentile believers for their ignorance of the true reading as they have them. So far as to the History of Susanna not being found in the Hebrew. 6. Let us now look at the things you find fault with in the story itself. And here let us begin with what would probably make any one averse to receiving the history: I mean the play of words between prinos and prisis, schinos and schisis. You say that you can see how this can be in Greek, but that in Hebrew the words are altogether distinct. On this point, however, I am still in doubt; because, when I was considering this passage (for I myself saw this difficulty), I consulted not a few Jews about it, asking them the Hebrew words for prinos and prisein, and how they would translate schinos the tree, and how schisis. And they said that they did not know these Greek words prinos and schinos, and asked me to show them the trees, that they might see what they called them. And I at once (for the truth's dear sake) put before them pieces of the different trees. One of them then said, that he could not with any certainty give the Hebrew name of anything not mentioned in Scripture, since, if one was at a loss, he was prone to use the Syriac word instead of the Hebrew one; and he went on to say, that some words the very wisest could not translate. "If, then," said he, "you can adduce a passage in any Scripture where the schinos is mentioned, or the prinos, you will find there the words you seek, together with the words which have the same sound; but if it is nowhere mentioned, we also do not know it." This, then, being what the Hebrews said to whom I had recourse, and who were acquainted with the history, I am cautious of affirming whether or not there is any correspondence to this play of words in the Hebrew. Your reason for affirming that there is not, you yourself probably know. 7. Moreover, I remember hearing from a learned Hebrew, said among themselves to be the son of a wise man, and to have been specially trained to succeed his father, with whom I had intercourse on many subjects, the names of these elders, just as if he did not reject the History of Susanna, as they occur in Jeremias as follows: "The Lord make thee like Zedekias and Achiab, whom the king of Babylon roasted in the fire, for the iniquity they did in Israel." [3035] How, then, could the one be sawn asunder by an angel, and the other rent in pieces? The answer is, that these things were prophesied not of this world, but of the judgment of God, after the departure from this world. For as the lord of that wicked servant who says, "My lord delayeth his coming," and so gives himself up to drunkenness, eating and drinking with drunkards, and smiting his fellow-servants, shall at his coming "cut him asunder, and appoint him his portion with the unbelievers," [3036] even so the angels appointed to punish will accomplish these things (just as they will cut asunder the wicked steward of that passage) on these men, who were called indeed elders, but who administered their stewardship wickedly. One will saw asunder him who was waxen old in wicked days, who had pronounced false judgment, condemning the innocent, and letting the guilty go free; [3037] and another will rend in pieces him of the seed of Chanaan, and not of Judah, whom beauty had deceived, and whose heart lust had perverted. [3038] 8. And I knew another Hebrew, who told about these elders such traditions as the following: that they pretended to the Jews in captivity, who were hoping by the coming of Christ to be freed from the yoke of their enemies, that they could explain clearly the things concerning Christ,...and that they so deceived the wives of their countrymen. [3039] Wherefore it is that the prophet Daniel calls the one "waxen old in wicked days," and says to the other, "Thus have ye dealt with the children of Israel; but the daughters of Juda would not abide your wickedness." 9. But probably to this you will say, Why then is the "History" not in their Daniel, if, as you say, their wise men hand down by tradition such stories? The answer is, that they hid from the knowledge of the people as many of the passages which contained any scandal against the elders, rulers, and judges, as they could, some of which have been preserved in uncanonical writings (Apocrypha). As an example, take the story told about Esaias; and guaranteed by the Epistle to the Hebrews, which is found in none of their public books. For the author of the Epistle to the Hebrews, in speaking of the prophets, and what they suffered, says, "They were stoned, they were sawn asunder, they were slain with the sword." [3040] To whom, I ask, does the "sawn asunder" refer (for by an old idiom, not peculiar to Hebrew, but found also in Greek, this is said in the plural, although it refers to but one person)? Now we know very well that tradition says that Esaias the prophet was sawn asunder; and this is found in some apocryphal work, which probably the Jews have purposely tampered with, introducing some phrases manifestly incorrect, that discredit might be thrown on the whole. However, some one hard pressed by this argument may have recourse to the opinion of those who reject this Epistle as not being Paul's; against whom I must at some other time use other arguments to prove that it is Paul's. [3041] At present I shall adduce from the Gospel what Jesus Christ testifies concerning the prophets, together with a story which He refers to, but which is not found in the Old Testament, since in it also there is a scandal against unjust judges in Israel. The words of our Saviour run thus: "Woe unto you, scribes and Pharisees, hypocrites because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, If we had been in the days of our fathers, we would not have been partaken with them in the blood of the prophets. Wherefore be ye witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of Gehenna? Wherefore, behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation." And what follows is of the same tenor: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." [3042] Let us see now if in these cases we are not forced to the conclusion, that while the Saviour gives a true account of them, none of the Scriptures which could prove what He tells are to be found. For they who build the tombs of the prophets and garnish the sepulchres of the righteous, condemning the crimes their fathers committed against the righteous and the prophets, say, "If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets." [3043] In the blood of what prophets, can any one tell me? For where do we find anything like this written of Esaias, or Jeremias, or any of the twelve, or Daniel? Then about Zacharias the son of Barachias, who was slain between the temple and the altar, we learn from Jesus only, not knowing it otherwise from any Scripture. Wherefore I think no other supposition is possible, than that they who had the reputation of wisdom, and the rulers and elders, took away from the people every passage which might bring them into discredit among the people. We need not wonder, then, if this history of the evil device of the licentious elders against Susanna is true, but was concealed and removed from the Scriptures by men themselves not very far removed from the counsel of these elders. In the Acts of the Apostles also, Stephen, in his other testimony, says, "Which of the prophets have not your fathers persecuted? And they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers." [3044] That Stephen speaks the truth, every one will admit who receives the Acts of the Apostles; but it is impossible to show from the extant books of the Old Testament how with any justice he throws the blame of having persecuted and slain the prophets on the fathers of those who believed not in Christ. And Paul, in the first Epistle to the Thessalonians, testifies this concerning the Jews: "For ye, brethren, became followers of the Churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews; who both killed the Lord Jesus and their own prophets, and have persecuted us; and they please not God, and are contrary to all men." [3045] What I have said is, I think, sufficient to prove that it would be nothing wonderful if this history were true, and the licentious and cruel attack was actually made on Susanna by those who were at that time elders, and written down by the wisdom of the Spirit, but removed by these rulers of Sodom, [3046] as the Spirit would call them. 10. Your next objection is, that in this writing Daniel is said to have been seized by the Spirit, and to have cried out that the sentence was unjust; while in that writing of his which is universally received he is represented as prophesying in quite another manner, by visions and dreams, and an angel appearing to him, but never by prophetic inspiration. You seem to me to pay too little heed to the words, "At sundry times, and in divers manners, God spake in time past unto the fathers by the prophets." [3047] This is true not only in the general, but also of individuals. For if you notice, you will find that the same saints have been favoured with divine dreams and angelic appearances and (direct) inspirations. For the present it will suffice to instance what is testified concerning Jacob. Of dreams from God he speaks thus: "And it came to pass, at the time that the cattle conceived, that I saw them before my eyes in a dream, and, behold, the rams and he-goats which leaped upon the sheep and the goats, white-spotted, and speckled, and grisled. And the angel of God spake unto me in a dream, saying, Jacob. And I said, What is it? And he said, Lift up thine eyes and see, the goats and rams leaping on the goats and sheep, white-spotted, and speckled, and grisled: for I have seen all that Laban doeth unto thee. I am God, who appeared unto thee in the place of God, where thou anointedst to Me there a pillar, and vowedst a vow there to Me: now arise, get thee out from this land, and return unto the land of thy kindred." [3048] And as to an appearance (which is better than a dream), he speaks as follows about himself: "And Jacob was left alone; and there wrestled a man with him until the breaking of the day. And he saw that he prevailed not against him, and he touched the breadth of his thigh; and the breadth of Jacob's thigh grew stiff while he was wrestling with him. And he said to him, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said to him, Thy name shall be called no more Jacob, but Israel shall be thy name: for thou hast prevailed with God, and art powerful with men. And Jacob asked him, and said, Tell me thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. And Jacob called the name of the place Vision of God: for I have seen God face to face, and my life is preserved. And the sun rose, when the vision of God passed by." [3049] And that he also prophesied by inspiration, is evident from this passage: "And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you what shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Reuben, my first-born, my might, and the beginning of my children, hard to be born, hard and stubborn. Thou wert wanton, boil not over like water; because thou wentest up to thy father's bed; then defiledst thou the couch to which thou wentest up." [3050] And so with the rest: it was by inspiration that the prophetic blessings were pronounced. We need not wonder, then, that Daniel sometimes prophesied by inspiration, as when he rebuked the elders sometimes, as you say, by dreams and visions, and at other times by an angel appearing unto him. 11. Your other objections are stated, as it appears to me, somewhat irreverently, and without the becoming spirit of piety. I cannot do better than quote your very words: "Then, after crying out in this extraordinary fashion, he detects them in a way no less incredible, which not even Philistion the play-writer would have resorted to. For, not satisfied with rebuking them through the Spirit, he placed them apart, and asked them severally where they saw her committing adultery; and when the one said, Under a holm-tree' (prinos) he answered that the angel would saw him asunder (prisein); and in a similar fashion threatened the other, who said, Under a mastich-tree' (schinos), with being rent asunder." You might as reasonably compare to Philistion the play-writer, a story somewhat like this one, which is found in the third book of Kings, which you yourself will admit to be well written. Here is what we read in Kings:-- "Then there appeared two women that were harlots before the king, and stood before him. And the one woman said, To me, my lord, I and this woman dwell in one house; and we were delivered in the house. And it came to pass, the third day after that I was delivered, that this woman was delivered also: and we were together; there is no one in our house except us two. And this woman's child died in the night; because she overlaid it. And she arose at midnight, and took my son from my arms. And thine handmaid slept. And she laid it in her bosom, and laid her dead child in my bosom. And I arose in the morning to give my child suck, and he was dead; but when I had considered it in the morning, behold, it was not my son which I did bear. And the other woman said, Nay; the dead is thy son, but the living is my son. And the other said, No; the living is my son, but the dead is thy son. Thus they spake before the king. Then said the king, Thou sayest, This is my son that liveth, and thy son is the dead: and thou sayest, Nay; but thy son is the dead, and my son is the living. And the king said, Bring me a sword. And they brought a sword before the king. And the king said, Divide the living child in two, and give half to the one, and half to the other. Then spake the woman whose the living child was unto the king (for her bowels yearned after her son), and she said, To me, my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it. Then the king answered and said, Give the child to her which said, Give her the living child, and in no wise slay it: for she is the mother of it. And all Israel heard of the judgment which the king had judged; and they feared the face of the king: for they saw that the wisdom of God was in him to do judgment." [3051] For if we were at liberty to speak in this scoffing way of the Scriptures in use in the Churches, we should rather compare this story of the two harlots to the play of Philistion than that of the chaste Susanna. And just as the people would not have been persuaded if Solomon had merely said, "Give this one the living child, for she is the mother of it;" so Daniel's attack on the elders would not have been sufficient had there not been added the condemnation from their own mouth, when both said that they had seen her lying with the young man under a tree, but did not agree as to what kind of tree it was. And since you have asserted, as if you knew for certain, that Daniel in this matter judged by inspiration (which may or may not have been the case), I would have you notice that there seem to me to be some analogies in the story of Daniel to the judgment of Solomon, concerning whom the Scripture testifies that the people saw that the wisdom of God was in him to do judgment. [3052] This might be said also of Daniel, for it was because wisdom was in him to do judgment that the elders were judged in the manner described. 12. I had nearly forgotten an additional remark I have to make about the prino-prisein and schino-schisein difficulty; that is, that in our Scriptures there are many etymological fancies, so to call them, which in the Hebrew are perfectly suitable, but not in the Greek. It need not surprise us, then, if the translators of the History of Susanna contrived it so that they found out some Greek words, derived from the same root, which either corresponded exactly to the Hebrew form (though this I hardly think possible), or presented some analogy to it. Here is an instance of this in our Scripture. When the woman was made by God from the rib of the man, Adam says, "She shall be called woman, because she was taken out of her husband." Now the Jews say that the woman was called "Essa," and that "taken" is a translation of this word as is evident from "chos isouoth essa," which means, "I have taken the cup of salvation;" [3053] and that "is" means "man," as we see from "Hesre aïs," which is, "Blessed is the man." [3054] According to the Jews, then, "is" is "man," and "essa," "woman," because she was taken out of her husband (is). It need not then surprise us if some interpreters of the Hebrew "Susanna," which had been concealed among them at a very remote date, and had been preserved only by the more learned and honest, should have either given the Hebrew word for word, or hit upon some analogy to the Hebrew forms, that the Greeks might be able to follow them. For in many other passages we can find traces of this kind of contrivance on the part of the translators, which I noticed when I was collating the various editions. 13. You raise another objection, which I give in your own words: "Moreover, how is it that they, who were captives among the Chaldeans, lost and won at play, thrown out unburied on the streets, as was prophesied of the former captivity, their sons torn from them to be eunuchs, and their daughters to be concubines, as had been prophesied; how is it that such could pass sentence of death, and that on the wife of their king Joakim, whom the king of the Babylonians had made partner of his throne? Then, if it was not this Joakim, but some other from the common people, whence had a captive such a mansion and spacious garden?" Where you get your "lost and won at play, and thrown out unburied on the streets," I know not, unless it is from Tobias; and Tobias (as also Judith), we ought to notice, the Jews do not use. They are not even found in the Hebrew Apocrypha, as I learned from the Jews themselves. However, since the Churches use Tobias, you must know that even in the captivity some of the captives were rich and well to do. Tobias himself says, "Because I remembered God with all my heart; and the Most High gave me grace and beauty in the eyes of Nemessarus, and I was his purveyor; and I went into Media, and left in trust with Gabael, the brother of Gabrias, at Ragi, a city of Media, ten talents of silver." [3055] And he adds, as if he were a rich man, "In the days of Nemessarus I gave many alms to my brethren. I gave my bread to the hungry, and my clothes to the naked: and if I saw any of my nation dead, and cast outside the walls of Nineve, I buried him; and if king Senachereim had slain any when he came fleeing from Judea, I buried them privily (for in his wrath he killed many)." Think whether this great catalogue of Tobias's good deeds does not betoken great wealth and much property, especially when he adds, "Understanding that I was sought for to be put to death, I withdrew myself for fear, and all my goods were forcibly taken away." [3056] And another captive, Dachiacharus, the son of Ananiel, the brother of Tobias, was set over all the exchequer of the kingdom of king Acherdon; and we read, "Now Achiacharus was cup-bearer and keeper of the signet, and steward and overseer of the accounts." [3057] Mardochaios, too, frequented the court of the king, and had such boldness before him, that he was inscribed among the benefactors of Artaxerxes. Again we read in Esdras, that Neemias, a cup-bearer and eunuch of the king, of Hebrew race, made a request about the rebuilding of the temple, and obtained it; so that it was granted to him, with many more, to return and build the temple again. Why then should we wonder that one Joakim had garden, and house, and property, whether these were very expensive or only moderate, for this is not clearly told us in the writing? 14. But you say, "How could they who were in captivity pass sentence of death?" asserting, I know not on what grounds, that Susanna was the wife of a king, because of the name Joakim. The answer is, that it is no uncommon thing, when great nations become subject, that the king should allow the captives to use their own laws and courts of justice. Now, for instance, that the Romans rule, and the Jews pay the half-shekel to them, how great power by the concession of Cæsar the ethnarch has; so that we, who have had experience of it, know that he differs in little from a true king! Private trials are held according to the law, and some are condemned to death. And though there is not full licence for this, still it is not done without the knowledge of the ruler, as we learned and were convinced of when we spent much time in the country of that people. And yet the Romans only take account of two tribes, while at that time besides Judah there were the ten tribes of Israel. Probably the Assyrians contented themselves with holding them in subjection, and conceded to them their own judicial processes. 15. I find in your letter yet another objection in these words: "And add, that among all the many prophets who had been before, there is no one who has quoted from another word for word. For they had no need to go a-begging for words, since their own were true. But this one, in rebuking one of these men, quotes the words of the Lord, The innocent and righteous shalt thou not slay.'" I cannot understand how, with all your exercise in investigating and meditating on the Scriptures, you have not noticed that the prophets continually quote each other almost word for word. For who of all believers does not know the words in Esaias? "And in the last days the mountain of the Lord shall be manifest, and the house of the Lord on the top of the mountains, and it shall be exalted above the hills; and all nations shall come unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, unto the house of the God of Jacob; and He will teach us His way, and we will walk in it: for out of Zion shall go forth a law, and a word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation; neither shall they learn war any more." [3058] But in Micah we find a parallel passage, which is almost word for word: "And in the last days the mountain of the Lord shall be manifest, established on the top of the mountains, and it shall be exalted above the hills; and people shall hasten unto it. And many nations shall come, and say, Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; and they will teach us His way, and we will walk in His paths: for a law shall go forth from Zion, and a word of the Lord from Jerusalem. And He shall judge among many people, and rebuke strong nations; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up a sword against nation, neither shall they learn war any more." [3059] Again, in First Chronicles, the psalm which is put in the hands of Asaph and his brethren to praise the Lord, beginning, "Give thanks unto the Lord, call upon His name," [3060] is in the beginning almost identical with Psalm cv., down to "and do my prophets no harm;" and after that it is the same as Psalm xcvi., from the beginning of that psalm, which is something like this, "Praise the Lord all the earth," down to "For He cometh to judge the earth." (It would have taken up too much time to quote more fully; so I have given these short references, which are sufficient for the matter before us.) And you will find the law about not bearing a burden on the Sabbath-day in Jeremias, as well as in Moses. [3061] And the rules about the passover, and the rules for the priests, are not only in Moses, but also at the end of Ezekiel. [3062] I would have quoted these, and many more, had I not found that from the shortness of my stay in Nicomedia my time for writing you was already too much restricted. Your last objection is, that the style is different. This I cannot see. This, then, is my defence. I might, especially after all these accusations, speak in praise of this history of Susanna, dwelling on it word by word, and expounding the exquisite nature of the thoughts. Such an encomium, perhaps, some of the learned and able students of divine things may at some other time compose. This, however, is my answer to your strokes, as you call them. Would that I could instruct you! But I do not now arrogate that to myself. My lord and dear brother Ambrosius, who has written this at my dictation, and has, in looking over it, corrected as he pleased, salutes you. His faithful spouse, Marcella, and her children, also salute you. Also Anicetus. Do you salute our dear father Apollinarius, and all our friends. __________________________________________________________________ [3028] [See Dr. Pusey's Lectures on Daniel the Prophet, lect. vi. p. 326, 327; also The Uncanonical and Apocryphal Scriptures, by Rev. R. W. Churton, B.D. (1884), pp. 389-404. S.] [3029] "The Song of the Three Holy Children" (in the Apocrypha). [3030] This should probably be corrected, with Pat. Jun., into, "Nor are the letters, neither," etc. [3031] 1 Cor. vi. 20; Rom. xiv. 15. [3032] Rom. viii. 32. [3033] Prov. xxii. 28. [3034] Origen's most important contribution to biblical literature was his elaborate attempt to rectify the text of the Septuagint by collating it with the Hebrew original and other Greek versions. On this he spent twenty-eight years, during which he travelled through the East collecting materials. The form in which he first issued the result of his labours was that of the Tetrapla, which presented in four columns the texts of the LXX., Aquila, Symmachus, and Theodotion. He next issued the Hexapla, in which the Hebrew text was given, first in Hebrew and then in Greek letters. Of some books he gave two additional Greek versions, whence the title Octapla; and there was even a seventh Greek version added for some books. Unhappily this great work, which extended to nearly fifty volumes, was never transcribed, and so perished (Kitto, Cycl.). [3035] Jer. xxix. 22, 23. [3036] Luke xii. 45, 46. [3037] Susanna 52, 53. [3038] Susanna 56. [3039] Et utrumque sigillatim in quamcunque mulierem incidebat, et cui vitium afferre cupiebat, ei secreto affirmasse sibi a Deo datum e suo semine progignere Christum. Hinc spe gignendi Christum decepta mulier, sui copiam decipienti faciebat, et sic civium uxores stuprabant seniores Achiab et Sedekias. [3040] Heb. xi. 37. [3041] [See note supra, p. 239. S.] [3042] Matt. xxiii. 29-38. [3043] Matt. xxiii. 30. [3044] Acts vii. 52. [3045] 1 Thess. ii. 14, 15. [3046] Isa. i. 10. [3047] Heb. i. 1. [3048] Gen. xxxi. 10-13. [3049] Gen. xxxii. 24-31. [3050] Gen. xlix. 1-4. [3051] 1 Kings iii. 16-28. [3052] 1 Kings iii. 28. [3053] Ps. cxvi. 13. [3054] Ps. i. 1. [3055] Tob. i. 12-14. [3056] Tob. i. 19. [3057] Tob. i. 22. [3058] Isa. ii. 2-4. [3059] Mic. iv. 1-3. [3060] 1 Chron. xvi. 8. [3061] Ex. xxxv. 2; Num. xv. 32; Jer. xvii. 21-24. [3062] In Levit. passim; Ezek. xliii.; xliv.; xlv.; xlvi. __________________________________________________________________ __________________________________________________________________ A Letter from Origen to Gregory. [3063] ------------------------ 1. Greeting in God, my most excellent sir, and venerable son Gregory, from Origen. A natural readiness of comprehension, as you well know, may, if practice be added, contribute somewhat to the contingent end, if I may so call it, of that which any one wishes to practise. Thus, your natural good parts might make of you a finished Roman lawyer or a Greek philosopher, so to speak, of one of the schools in high reputation. But I am anxious that you should devote all the strength of your natural good parts to Christianity for your end; and in order to this, I wish to ask you to extract from the philosophy of the Greeks what may serve as a course of study or a preparation for Christianity, and from geometry and astronomy what will serve to explain the sacred Scriptures, in order that all that the sons of the philosophers are wont to say about geometry and music, grammar, rhetoric, and astronomy, as fellow-helpers to philosophy, we may say about philosophy itself, in relation to Christianity. 2. Perhaps something of this kind is shadowed forth in what is written in Exodus from the mouth of God, that the children of Israel were commanded to ask from their neighbours, and those who dwelt with them, vessels of silver and gold, and raiment, in order that, by spoiling the Egyptians, they might have material for the preparation of the things which pertained to the service of God. For from the things which the children of Israel took from the Egyptians the vessels in the holy of holies were made,--the ark with its lid, and the Cherubim, and the mercy-seat, and the golden coffer, where was the manna, the angels' bread. These things were probably made from the best of the Egyptian gold. An inferior kind would be used for the solid golden candlestick near the inner veil, and its branches, and the golden table on which were the pieces of shewbread, and the golden censer between them. And if there was a third and fourth quality of gold, from it would be made the holy vessels; and the other things would be made of Egyptian silver. For when the children of Israel dwelt in Egypt, they gained this from their dwelling there, that they had no lack of such precious material for the utensils of the service of God. And of the Egyptian raiment were probably made all those things which, as the Scripture mentions, needed sewed and embroidered work, sewed with the wisdom of God, the one to the other, that the veils might be made, and the inner and the outer courts. And why should I go on, in this untimely digression, to set forth how useful to the children of Israel were the things brought from Egypt, which the Egyptians had not put to a proper use, but which the Hebrews, guided by the wisdom of God, used for God's service? Now the sacred Scripture is wont to represent as an evil the going down from the land of the children of Israel into Egypt, indicating that certain persons get harm from sojourning among the Egyptians, that is to say, from meddling with the knowledge of this world, after they have subscribed to the law of God, and the Israelitish service of Him. Ader [3064] at least, the Idumæan; so long as he was in the land of Israel, and had not tasted the bread of the Egyptians, made no idols. It was when he fled from the wise Solomon, and went down into Egypt, as it were flying from the wisdom of God, and was made a kinsman of Pharaoh by marrying his wife's sister, and begetting a child, who was brought up with the children of Pharaoh, that he did this. Wherefore, although he did return to the land of Israel, he returned only to divide the people of God, and to make them say to the golden calf, "These be thy gods, O Israel, which brought thee up from the land of Egypt." [3065] And I may tell you from my experience, that not many take from Egypt only the useful, and go away and use it for the service of God; while Ader the Idumæan has many brethren. These are they who, from their Greek studies, produce heretical notions, and set them up, like the golden calf, in Bethel, which signifies "God's house." In these words also there seems to me an indication that they have set up their own imaginations in the Scriptures, where the word of God dwells, which is called in a figure Bethel. The other figure, the word says, was set up in Dan. Now the borders of Dan are the most extreme, and nearest the borders of the Gentiles, as is clear from what is written in Joshua, the son of Nun. Now some of the devices of these brethren of Ader, as we call them, are also very near the borders of the Gentiles. 3. Do you then, my son, diligently apply yourself to the reading of the sacred Scriptures. Apply yourself, I say. For we who read the things of God need much application, lest we should say or think anything too rashly about them. And applying yourself thus to the study of the things of God, with faithful prejudgments such as are well pleasing to God, knock at its locked door, and it will be opened to you by the porter, of whom Jesus says, "To him the porter opens." [3066] And applying yourself thus to the divine study, seek aright, and with unwavering trust in God, the meaning of the holy Scriptures, which so many have missed. Be not satisfied with knocking and seeking; for prayer is of all things indispensable to the knowledge of the things of God. For to this the Saviour exhorted, and said not only, "Knock, and it shall be opened to you; and seek, and ye shall find," [3067] but also, "Ask, and it shall be given unto you." [3068] My fatherly love to you has made me thus bold; but whether my boldness be good, God will know, and His Christ, and all partakers of the Spirit of God and the Spirit of Christ. May you also be a partaker, and be ever increasing your inheritance, that you may say not only, "We are become partakers of Christ," [3069] but also partakers of God. __________________________________________________________________ [3063] This Gregory, styled the Wonder-worker, (Thaumaturgus) was afterwards bishop of Neo-Cæsarea. [3064] Origen evidently confounds Hadad the Edomite, of 1 Kings xi. 14, with Jeroboam. [3065] [1 Kings xii. 28. S.] [3066] John x. 3. [3067] Matt. vii. 7. [3068] Luke xi. 9. [3069] Heb. iii. 14. __________________________________________________________________ Elucidation. ------------------------ This golden letter, doubtless genuine, was attended with very great consequences, of which we shall gather more hereafter. It is worthy of the solemn consideration of young students to whom this page may come. Gregory was unbaptized when Origen (circa a.d. 230) thus addressed his conscience. On the letters here inserted, let me refer the student to Routh, Reliqu., ii. pp. 312-327; also same vol., pp. 222-228; also iii. 254-256. For the facts concerning this letter to Gregory, see Cave, i. p. 400. __________________________________________________________________ origen against_celsus anf04 origen-against_celsus Origen Against Celsus /ccel/schaff/anf04.vi.ix.html __________________________________________________________________ Origen Against Celsus __________________________________________________________________ __________________________________________________________________ Origen Against Celsus. ------------------------ Book I. Preface. 1. When false witnesses testified against our Lord and Saviour Jesus Christ, He remained silent; and when unfounded charges were brought against Him, He returned no answer, believing that His whole life and conduct among the Jews were a better refutation than any answer to the false testimony, or than any formal defence against the accusations. And I know not, my pious Ambrosius, [3070] why you wished me to write a reply to the false charges brought by Celsus against the Christians, and to his accusations directed against the faith of the Churches in his treatise; as if the facts themselves did not furnish a manifest refutation, and the doctrine a better answer than any writing, seeing it both disposes of the false statements, and does not leave to the accusations any credibility or validity. Now, with respect to our Lord's silence when false witness was borne against Him, it is sufficient at present to quote the words of Matthew, for the testimony of Mark is to the same effect. And the words of Matthew are as follow: "And the high priest and the council sought false witness against Jesus to put Him to death, but found none, although many false witnesses came forward. At last two false witnesses came and said, This fellow said, I am able to destroy the temple of God, and after three days to build it up. And the high priest arose, and said to Him, Answerest thou nothing to what these witness against thee? But Jesus held His peace." [3071] And that He returned no answer when falsely accused, the following is the statement: "And Jesus stood before the governor; and he asked Him, saying, Art Thou the King of the Jews? And Jesus said to him, Thou sayest. And when He was accused of the chief priests and elders, He answered nothing. Then said Pilate unto Him, Hearest thou not how many things they witness against Thee? And He answered him to never a word, insomuch that the governor marvelled greatly." [3072] 2. It was, indeed, matter of surprise to men even of ordinary intelligence, that one who was accused and assailed by false testimony, but who was able to defend Himself, and to show that He was guilty of none of the charges (alleged), and who might have enumerated the praiseworthy deeds of His own life, and His miracles wrought by divine power, so as to give the judge an opportunity of delivering a more honourable judgment regarding Him, should not have done this, but should have disdained such a procedure, and in the nobleness of His nature have contemned His accusers. [3073] That the judge would, without any hesitation, have set Him at liberty if He had offered a defence, is clear from what is related of him when he said, "Which of the two do ye wish that I should release unto you, Barabbas or Jesus, who is called Christ?" [3074] and from what the Scripture adds, "For he knew that for envy they had delivered Him." [3075] Jesus, however, is at all times assailed by false witnesses, and, while wickedness remains in the world, is ever exposed to accusation. And yet even now He continues silent before these things, and makes no audible answer, but places His defence in the lives of His genuine disciples, which are a pre-eminent testimony, and one that rises superior to all false witness, and refutes and overthrows all unfounded accusations and charges. 3. I venture, then, to say that this "apology" which you require me to compose will somewhat weaken that defence (of Christianity) which rests on facts, and that power of Jesus which is manifest to those who are not altogether devoid of perception. Notwithstanding, that we may not have the appearance of being reluctant to undertake the task which you have enjoined, we have endeavoured, to the best of our ability, to suggest, by way of answer to each of the statements advanced by Celsus, what seemed to us adapted to refute them, although his arguments have no power to shake the faith of any (true) believer. And forbid, indeed, that any one should be found who, after having been a partaker in such a love of God as was (displayed) in Christ Jesus, could be shaken in his purpose by the arguments of Celsus, or of any such as he. For Paul, when enumerating the innumerable causes which generally separate men from the love of Christ and from the love of God in Christ Jesus (to all of which, the love that was in himself rose superior), did not set down argument among the grounds of separation. For observe that he says, firstly: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (as it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors through Him that loved us." [3076] And secondly, when laying down another series of causes which naturally tend to separate those who are not firmly grounded in their religion, he says: "For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." [3077] 4. Now, truly, it is proper that we should feel elated because afflictions, or those other causes enumerated by Paul, do not separate us (from Christ); but not that Paul and the other apostles, and any other resembling them, (should entertain that feeling), because they were far exalted above such things when they said, "In all these things we are more than conquerors through Him that loved us," [3078] which is a stronger statement than that they are simply "conquerors." But if it be proper for apostles to entertain a feeling of elation in not being separated from the love of God that is in Christ Jesus our Lord, that feeling will be entertained by them, because neither death, nor life, nor angels, nor principalities, nor any of the things that follow, can separate them from the love of God which is in Christ Jesus our Lord. And therefore I do not congratulate that believer in Christ whose faith can be shaken by Celsus--who no longer shares the common life of men, but has long since departed--or by any apparent plausibility of argument. [3079] For I do not know in what rank to place him who has need of arguments written in books in answer to the charges of Celsus against the Christians, in order to prevent him from being shaken in his faith, and confirm him in it. But nevertheless, since in the multitude of those who are considered believers some such persons might be found as would have their faith shaken and overthrown by the writings of Celsus, but who might be preserved by a reply to them of such a nature as to refute his statements and to exhibit the truth, we have deemed it right to yield to your injunction, and to furnish an answer to the treatise which you sent us, but which I do not think that any one, although only a short way advanced in philosophy, will allow to be a "True Discourse," as Celsus has entitled it. 5. Paul, indeed, observing that there are in Greek philosophy certain things not to be lightly esteemed, which are plausible in the eyes of the many, but which represent falsehood as truth, says with regard to such: "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." [3080] And seeing that there was a kind of greatness manifest in the words of the world's wisdom, he said that the words of the philosophers were "according to the rudiments of the world." No man of sense, however, would say that those of Celsus were "according to the rudiments of the world." Now those words, which contained some element of deceitfulness, the apostle named "vain deceit," probably by way of distinction from a deceit that was not "vain;" and the prophet Jeremiah observing this, ventured to say to God, "O Lord, Thou hast deceived me, and I was deceived; Thou art stronger than I, and hast prevailed." [3081] But in the language of Celsus there seems to me to be no deceitfulness at all, not even that which is "vain;" such deceitfulness, viz., as is found in the language of those who have founded philosophical sects, and who have been endowed with no ordinary talent for such pursuits. And as no one would say that any ordinary error in geometrical demonstrations was intended to deceive, or would describe it for the sake of exercise in such matters; [3082] so those opinions which are to be styled "vain deceit," and the "tradition of men," and "according to the rudiments of the world," must have some resemblance to the views of those who have been the founders of philosophical sects, (if such titles are to be appropriately applied to them). 6. After proceeding with this work as far as the place where Celsus introduces the Jew disputing with Jesus, I resolved to prefix this preface to the beginning (of the treatise), in order that the reader of our reply to Celsus might fall in with it first, and see that this book has been composed not for those who are thorough believers, but for such as are either wholly unacquainted with the Christian faith, or for those who, as the apostle terms them, are "weak in the faith;" regarding whom he says, "Him that is weak in the faith receive ye." [3083] And this preface must be my apology for beginning my answer to Celsus on one plan, and carrying it on on another. For my first intention was to indicate his principal objections, and then briefly the answers that were returned to them, and subsequently to make a systematic treatise of the whole discourse. [3084] But afterwards, circumstances themselves suggested to me that I should be economical of my time, and that, satisfied with what I had already stated at the commencement, I should in the following part grapple closely, to the best of my ability, with the charges of Celsus. I have therefore to ask indulgence for those portions which follow the preface towards the beginning of the book. And if you are not impressed by the powerful arguments which succeed, then, asking similar indulgence also with respect to them, I refer you, if you still desire an argumentative solution of the objections of Celsus, to those men who are wiser than myself, and who are able by words and treatises to overthrow the charges which he brings against us. But better is the man who, although meeting with the work of Celsus, needs no answer to it at all, but who despises all its contents, since they are contemned, and with good reason, by every believer in Christ, through the Spirit that is in him. __________________________________________________________________ [3070] This individual is mentioned by Eusebius (Eccles. Hist., vi. c. 18) as having been converted from the heresy of Valentinus to the faith of the Church by the efforts of Origen. [Lardner (Credib., vii. 210-212) is inclined to "place" Celsus in the year 176. Here and elsewhere this learned authority is diffuse on the subject, and merits careful attention.] [3071] Cf. Matt. xxvi. 59-63. [3072] Cf. Matt. xxvii. 11-14. [3073] Megalophuos hupereorakenai tous kategorous. [3074] Cf. Matt. xxvii. 17. [3075] Cf. Matt. xxvii. 18. [3076] Rom. viii. 35-37. [3077] Rom. viii. 38, 39. [3078] Rom. viii. 37, hupernikomen. [3079] e tinos pithanotetos logou. [3080] Col. ii. 8. [3081] Cf. Jer. xx. 7. [3082] Kai hosper ou to tuchon ton pseudomenon en geometrikois theoremasi pseudographoumenon tis an legoi, e kai anagraphoi gumnasiou heneken tou apo toiouton. Cf. note of Ruæus in loc. [3083] Rom. xiv. 1. [3084] somatopoiesai. __________________________________________________________________ Chapter I. The first point which Celsus brings forward, in his desire to throw discredit upon Christianity, is, that the Christians entered into secret associations with each other contrary to law, saying, that "of associations some are public, and that these are in accordance with the laws; others, again, secret, and maintained in violation of the laws." And his wish is to bring into disrepute what are termed the "love-feasts" [3085] of the Christians, as if they had their origin in the common danger, and were more binding than any oaths. Since, then, he babbles about the public law, alleging that the associations of the Christians are in violation of it, we have to reply, that if a man were placed among Scythians, whose laws were unholy, [3086] and having no opportunity of escape, were compelled to live among them, such an one would with good reason, for the sake of the law of truth, which the Scythians would regard as wickedness, [3087] enter into associations contrary to their laws, with those like-minded with himself; so, if truth is to decide, the laws of the heathens which relate to images, and an atheistical polytheism, are "Scythian" laws, or more impious even than these, if there be any such. It is not irrational, then, to form associations in opposition to existing laws, if done for the sake of the truth. For as those persons would do well who should enter into a secret association in order to put to death a tyrant who had seized upon the liberties of a state, so Christians also, when tyrannized over by him who is called the devil, and by falsehood, form leagues contrary to the laws of the devil, against his power, and for the safety of those others whom they may succeed in persuading to revolt from a government which is, as it were, "Scythian," and despotic. __________________________________________________________________ [3085] ten kaloumenen agapen. [3086] athesmous. [3087] paranomian. __________________________________________________________________ Chapter II. Celsus next proceeds to say, that the system of doctrine, viz., Judaism, upon which Christianity depends, was barbarous in its origin. And with an appearance of fairness, he does not reproach Christianity [3088] because of its origin among barbarians, but gives the latter credit for their ability in discovering (such) doctrines. To this, however, he adds the statement, that the Greeks are more skilful than any others in judging, establishing, and reducing to practice the discoveries of barbarous nations. Now this is our answer to his allegations, and our defence of the truths contained in Christianity, that if any one were to come from the study of Grecian opinions and usages to the Gospel, he would not only decide that its doctrines were true, but would by practice establish their truth, and supply whatever seemed wanting, from a Grecian point of view, to their demonstration, and thus confirm the truth of Christianity. We have to say, moreover, that the Gospel has a demonstration of its own, more divine than any established by Grecian dialectics. And this diviner method is called by the apostle the "manifestation of the Spirit and of power:" of "the Spirit," on account of the prophecies, which are sufficient to produce faith in any one who reads them, especially in those things which relate to Christ; and of "power," because of the signs and wonders which we must believe to have been performed, both on many other grounds, and on this, that traces of them are still preserved among those who regulate their lives by the precepts of the Gospel. __________________________________________________________________ [3088] to logo. __________________________________________________________________ Chapter III. After this, Celsus proceeding to speak of the Christians teaching and practising their favourite doctrines in secret, and saying that they do this to some purpose, seeing they escape the penalty of death which is imminent, he compares their dangers with those which were encountered by such men as Socrates for the sake of philosophy; and here he might have mentioned Pythagoras as well, and other philosophers. But our answer to this is, that in the case of Socrates the Athenians immediately afterwards repented; and no feeling of bitterness remained in their minds regarding him, as also happened in the history of Pythagoras. The followers of the latter, indeed, for a considerable time established their schools in that part of Italy called Magna Græcia; but in the case of the Christians, the Roman Senate, and the princes of the time, and the soldiery, and the people, and the relatives of those who had become converts to the faith, made war upon their doctrine, and would have prevented (its progress), overcoming it by a confederacy of so powerful a nature, had it not, by the help of God, escaped the danger, and risen above it, so as (finally) to defeat the whole world in its conspiracy against it. __________________________________________________________________ Chapter IV. Let us notice also how he thinks to cast discredit upon our system of morals, [3089] alleging that it is only common to us with other philosophers, and no venerable or new branch of instruction. In reply to which we have to say, that unless all men had naturally impressed upon their minds sound ideas of morality, the doctrine of the punishment of sinners would have been excluded by those who bring upon themselves the righteous judgments of God. It is not therefore matter of surprise that the same God should have sown in the hearts of all men those truths which He taught by the prophets and the Saviour, in order that at the divine judgment every man may be without excuse, having the "requirements [3090] of the law written upon his heart,"--a truth obscurely alluded to by the Bible [3091] in what the Greeks regard as a myth, where it represents God as having with His own finger written down the commandments, and given them to Moses, and which the wickedness of the worshippers of the calf made him break in pieces, as if the flood of wickedness, so to speak, had swept them away. But Moses having again hewn tables of stone, God wrote the commandments a second time, and gave them to him; the prophetic word preparing the soul, as it were, after the first transgression, for the writing of God a second time. __________________________________________________________________ [3089] ton ethikon topon. [3090] to boulema tou nomou. [3091] ho logos. __________________________________________________________________ Chapter V. Treating of the regulations respecting idolatry as being peculiar to Christianity, Celsus establishes their correctness, saying that the Christians do not consider those to be gods that are made with hands, on the ground that it is not in conformity with right reason (to suppose) that images, fashioned by the most worthless and depraved of workmen, and in many instances also provided by wicked men, can be (regarded as) gods. In what follows, however, wishing to show that this is a common opinion, and one not first discovered by Christianity, he quotes a saying of Heraclitus to this effect: "That those who draw near to lifeless images, as if they were gods, act in a similar manner to those who would enter into conversation with houses." Respecting this, then, we have to say, that ideas were implanted in the minds of men like the principles of morality, from which not only Heraclitus, but any other Greek or barbarian, might by reflection have deduced the same conclusion; for he states that the Persians also were of the same opinion, quoting Herodotus as his authority. We also can add to these Zeno of Citium, who in his Polity, says: "And there will be no need to build temples, for nothing ought to be regarded as sacred, or of much value, or holy, which is the work of builders and of mean men." It is evident, then, with respect to this opinion (as well as others), that there has been engraven upon the hearts of men by the finger of God a sense of the duty that is required. __________________________________________________________________ Chapter VI. After this, through the influence of some motive which is unknown to me, Celsus asserts that it is by the names of certain demons, and by the use of incantations, that the Christians appear to be possessed of (miraculous) power; hinting, I suppose, at the practices of those who expel evil spirits by incantations. And here he manifestly appears to malign the Gospel. For it is not by incantations that Christians seem to prevail (over evil spirits), but by the name of Jesus, accompanied by the announcement of the narratives which relate to Him; for the repetition of these has frequently been the means of driving demons out of men, especially when those who repeated them did so in a sound and genuinely believing spirit. Such power, indeed, does the name of Jesus possess over evil spirits, that there have been instances where it was effectual, when it was pronounced even by bad men, which Jesus Himself taught (would be the case), when He said: "Many shall say to Me in that day, In Thy name we have cast out devils, and done many wonderful works." [3092] Whether Celsus omitted this from intentional malignity, or from ignorance, I do not know. And he next proceeds to bring a charge against the Saviour Himself, alleging that it was by means of sorcery that He was able to accomplish the wonders which He performed; and that foreseeing that others would attain the same knowledge, and do the same things, making a boast of doing them by help of the power of God, He excludes such from His kingdom. And his accusation is, that if they are justly excluded, while He Himself is guilty of the same practices, He is a wicked man; but if He is not guilty of wickedness in doing such things, neither are they who do the same as He. But even if it be impossible to show by what power Jesus wrought these miracles, it is clear that Christians employ no spells or incantations, but the simple name of Jesus, and certain other words in which they repose faith, according to the holy Scriptures. __________________________________________________________________ [3092] Cf. Matt. vii. 22. __________________________________________________________________ Chapter VII. Moreover, since he frequently calls the Christian doctrine a secret system (of belief), we must confute him on this point also, since almost the entire world is better acquainted with what Christians preach than with the favourite opinions of philosophers. For who is ignorant of the statement that Jesus was born of a virgin, and that He was crucified, and that His resurrection is an article of faith among many, and that a general judgment is announced to come, in which the wicked are to be punished according to their deserts, and the righteous to be duly rewarded? And yet the mystery of the resurrection, not being understood, [3093] is made a subject of ridicule among unbelievers. In these circumstances, to speak of the Christian doctrine as a secret system, is altogether absurd. But that there should be certain doctrines, not made known to the multitude, which are (revealed) after the exoteric ones have been taught, is not a peculiarity of Christianity alone, but also of philosophic systems, in which certain truths are exoteric and others esoteric. Some of the hearers of Pythagoras were content with his ipse dixit; while others were taught in secret those doctrines which were not deemed fit to be communicated to profane and insufficiently prepared ears. Moreover, all the mysteries that are celebrated everywhere throughout Greece and barbarous countries, although held in secret, have no discredit thrown upon them, so that it is in vain that he endeavours to calumniate the secret doctrines of Christianity, seeing he does not correctly understand its nature. __________________________________________________________________ [3093] The words, as they stand in the text of Lommatzsch, are, alla kai men noethen to peri tes anastaseos musterion. Ruæus would read me instead of men. This emendation has been adopted in the translation. __________________________________________________________________ Chapter VIII. It is with a certain eloquence, [3094] indeed, that he appears to advocate the cause of those who bear witness to the truth of Christianity by their death, in the following words: "And I do not maintain that if a man, who has adopted a system of good doctrine, is to incur danger from men on that account, he should either apostatize, or feign apostasy, or openly deny his opinions." And he condemns those who, while holding the Christian views, either pretend that they do not, or deny them, saying that "he who holds a certain opinion ought not to feign recantation, or publicly disown it." And here Celsus must be convicted of self-contradiction. For from other treatises of his it is ascertained that he was an Epicurean; but here, because he thought that he could assail Christianity with better effect by not professing the opinions of Epicurus, he pretends that there is a something better in man than the earthly part of his nature, which is akin to God, and says that "they in whom this element, viz., the soul, is in a healthy condition, are ever seeking after their kindred nature, meaning God, and are ever desiring to hear something about Him, and to call it to remembrance." Observe now the insincerity of his character! Having said a little before, that "the man who had embraced a system of good doctrine ought not, even if exposed to danger on that account from men, to disavow it, or pretend that he had done so, nor yet openly disown it," he now involves himself in all manner of contradictions. For he knew that if he acknowledged himself an Epicurean, he would not obtain any credit when accusing those who, in any degree, introduce the doctrine of Providence, and who place a God over the world. And we have heard that there were two individuals of the name of Celsus, both of whom were Epicureans; the earlier of the two having lived in the time of Nero, but this one in that of Adrian, and later. __________________________________________________________________ [3094] deinotetos. __________________________________________________________________ Chapter IX. He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, [3095] since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrtæ, and soothsayers, and Mithræ, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as amongst such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, "Do not examine, but believe!" and, "Your faith will save you!" And he alleges that such also say, "The wisdom of this life is bad, but that foolishness is a good thing!" To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolical signification, [3096] (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, [3097] what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? __________________________________________________________________ [3095] logo kai logiko hodego. [3096] sumbolikos gegenemenon, e nenomothetemenon. [3097] sphodra oligon epi ton logon attonton. __________________________________________________________________ Chapter X. In the next place, since our opponents keep repeating those statements about faith, we must say that, considering it as a useful thing for the multitude, we admit that we teach those men to believe without reasons, who are unable to abandon all other employments, and give themselves to an examination of arguments; and our opponents, although they do not acknowledge it, yet practically do the same. For who is there that, on betaking himself to the study of philosophy, and throwing himself into the ranks of some sect, either by chance, [3098] or because he is provided with a teacher of that school, adopts such a course for any other reason, except that he believes his particular sect to be superior to any other? For, not waiting to hear the arguments of all the other philosophers, and of all the different sects, and the reasons for condemning one system and for supporting another, he in this way elects to become a Stoic, e.g., or a Platonist, or a Peripatetic, or an Epicurean, or a follower of some other school, and is thus borne, although they will not admit it, by a kind of irrational impulse to the practice, say of Stoicism, to the disregard of the others; despising either Platonism, as being marked by greater humility than the others; or Peripateticism, as more human, and as admitting with more fairness [3099] than other systems the blessings of human life. And some also, alarmed at first sight [3100] about the doctrine of providence, from seeing what happens in the world to the vicious and to the virtuous, have rashly concluded that there is no divine providence at all, and have adopted the views of Epicurus and Celsus. __________________________________________________________________ [3098] apoklerotikos. [3099] mallon eugnomonos. [3100] apo protes prosboles. __________________________________________________________________ Chapter XI. Since, then, as reason teaches, we must repose faith in some one of those who have been the introducers of sects among the Greeks or Barbarians, why should we not rather believe in God who is over all things, and in Him who teaches that worship is due to God alone, and that other things are to be passed by, either as non-existent, or as existing indeed, and worthy of honour, but not of worship and reverence? And respecting these things, he who not only believes, but who contemplates things with the eye of reason, will state the demonstrations that occur to him, and which are the result of careful investigation. And why should it not be more reasonable, seeing all human things are dependent upon faith, to believe God rather than them? For who enters on a voyage, or contracts a marriage, or becomes the father of children, or casts seed into the ground, without believing that better things will result from so doing, although the contrary might and sometimes does happen? And yet the belief that better things, even agreeably to their wishes, will follow, makes all men venture upon uncertain enterprises, which may turn out differently from what they expect. And if the hope and belief of a better future be the support of life in every uncertain enterprise, why shall not this faith rather be rationally accepted by him who believes on better grounds than he who sails the sea, or tills the ground, or marries a wife, or engages in any other human pursuit, in the existence of a God who was the Creator of all these things, and in Him who with surpassing wisdom and divine greatness of mind dared to make known this doctrine to men in every part of the world, at the cost of great danger, and of a death considered infamous, which He underwent for the sake of the human race; having also taught those who were persuaded to embrace His doctrine at the first, to proceed, under the peril of every danger, and of ever impending death, to all quarters of the world to ensure the salvation of men? __________________________________________________________________ Chapter XII. In the next place, when Celsus says in express words, "If they would answer me, not as if I were asking for information, for I am acquainted with all their opinions, but because I take an equal interest in them all, it would be well. And if they will not, but will keep reiterating, as they generally do, Do not investigate,' etc., they must," he continues, "explain to me at least of what nature these things are of which they speak, and whence they are derived," etc. Now, with regard to his statement that he "is acquainted with all our doctrines," we have to say that this is a boastful and daring assertion; for if he had read the prophets in particular, which are full of acknowledged difficulties, and of declarations that are obscure to the multitude, and if he had perused the parables of the Gospels, and the other writings of the law and of the Jewish history, and the utterances of the apostles, and had read them candidly, with a desire to enter into their meaning, he would not have expressed himself with such boldness, nor said that he "was acquainted with all their doctrines." Even we ourselves, who have devoted much study to these writings, would not say that "we were acquainted with everything," for we have a regard for truth. Not one of us will assert, "I know all the doctrines of Epicurus," or will be confident that he knows all those of Plato, in the knowledge of the fact that so many differences of opinion exist among the expositors of these systems. For who is so daring as to say that he knows all the opinions of the Stoics or of the Peripatetics? Unless, indeed, it should be the case that he has heard this boast, "I know them all," from some ignorant and senseless individuals, who do not perceive their own ignorance, and should thus imagine, from having had such persons as his teachers, that he was acquainted with them all. Such an one appears to me to act very much as a person would do who had visited Egypt (where the Egyptian savans, learned in their country's literature, are greatly given to philosophizing about those things which are regarded among them as divine, but where the vulgar, hearing certain myths, the reasons of which they do not understand, are greatly elated because of their fancied knowledge), and who should imagine that he is acquainted with the whole circle of Egyptian knowledge, after having been a disciple of the ignorant alone, and without having associated with any of the priests, or having learned the mysteries of the Egyptians from any other source. And what I have said regarding the learned and ignorant among the Egyptians, I might have said also of the Persians; among whom there are mysteries, conducted on rational principles by the learned among them, but understood in a symbolical sense by the more superficial of the multitude. [3101] And the same remark applies to the Syrians, and Indians, and to all those who have a literature and a mythology. __________________________________________________________________ [3101] Par' ois eisi teletai, presbeuomenai men logikos hupo ton par' autois logion, sumbolikos de ginomenai hupo ton par' autois pollon kai epipolaioteron. For ginomenai Ruæus prefers ginoskomenai, which is adopted in the translation. __________________________________________________________________ Chapter XIII. But since Celsus has declared it to be a saying of many Christians, that "the wisdom of this life is a bad thing, but that foolishness is good," we have to answer that he slanders the Gospel, not giving the words as they actually occur in the writings of Paul, where they run as follow: "If any one among you seemeth to be wise in this world, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God." [3102] The apostle, therefore, does not say simply that "wisdom is foolishness with God," but "the wisdom of this world." And again, not, "If any one among you seemeth to be wise, let him become a fool universally;" but, "let him become a fool in this world, that he may become wise." We term, then, "the wisdom of this world," every false system of philosophy, which, according to the Scriptures, is brought to nought; and we call foolishness good, not without restriction, but when a man becomes foolish as to this world. As if we were to say that the Platonist, who believes in the immortality of the soul, and in the doctrine of its metempsychosis, [3103] incurs the charge of folly with the Stoics, who discard this opinion; and with the Peripatetics, who babble about the subtleties of Plato; and with the Epicureans, who call it superstition to introduce a providence, and to place a God over all things. Moreover, that it is in agreement with the spirit of Christianity, of much more importance to give our assent to doctrines upon grounds of reason and wisdom than on that of faith merely, and that it was only in certain circumstances that the latter course was desired by Christianity, in order not to leave men altogether without help, is shown by that genuine disciple of Jesus, Paul, when he says: "For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe." [3104] Now by these words it is clearly shown that it is by the wisdom of God that God ought to be known. But as this result did not follow, it pleased God a second time to save them that believe, not by "folly" universally, but by such foolishness as depended on preaching. For the preaching of Jesus Christ as crucified is the "foolishness" of preaching, as Paul also perceived, when he said, "But we preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness; but to them who are called, both Jews and Greeks, Christ the power of God, and wisdom of God." [3105] __________________________________________________________________ [3102] 1 Cor. iii. 18, 19. [3103] metensomatoseos. [3104] Eti de hoti kai kata to to logo areskon, pollo diapherei meta logou kai sophias sunkatatithesthai tois dogmasin, eper meta psiles tes pisteos; kai hoti kata peristasin kai tout' eboulethe ho Logos, hina me pante anopheleis ease tous anthropous, deloi ho tou 'Iesou gnesios mathetes, etc. [3105] 1 Cor. i. 23, 24. __________________________________________________________________ Chapter XIV. Celsus, being of opinion that there is to be found among many nations a general relationship of doctrine, enumerates all the nations which gave rise to such and such opinions; but for some reason, unknown to me, he casts a slight upon the Jews, not including them amongst the others, as having either laboured along with them, and arrived at the same conclusions, or as having entertained similar opinions on many subjects. It is proper, therefore, to ask him why he gives credence to the histories of Barbarians and Greeks respecting the antiquity of those nations of whom he speaks, but stamps the histories of this nation alone as false. For if the respective writers related the events which are found in these works in the spirit of truth, why should we distrust the prophets of the Jews alone? And if Moses and the prophets have recorded many things in their history from a desire to favour their own system, why should we not say the same of the historians of other countries? Or, when the Egyptians or their histories speak evil of the Jews, are they to be believed on that point; but the Jews, when saying the same things of the Egyptians, and declaring that they had suffered great injustice at their hands, and that on this account they had been punished by God, are to be charged with falsehood? And this applies not to the Egyptians alone, but to others; for we shall find that there was a connection between the Assyrians and the Jews, and that this is recorded in the ancient histories of the Assyrians. And so also the Jewish historians (I avoid using the word "prophets," that I may not appear to prejudge the case) have related that the Assyrians were enemies of the Jews. Observe at once, then, the arbitrary procedure of this individual, who believes the histories of these nations on the ground of their being learned, and condemns others as being wholly ignorant. For listen to the statement of Celsus: "There is," he says, "an authoritative account from the very beginning, respecting which there is a constant agreement among all the most learned nations, and cities, and men." And yet he will not call the Jews a learned nation in the same way in which he does the Egyptians, and Assyrians, and Indians, and Persians, and Odrysians, and Samothracians, and Eleusinians. __________________________________________________________________ Chapter XV. How much more impartial than Celsus is Numenius the Pythagorean, who has given many proofs of being a very eloquent man, and who has carefully tested many opinions, and collected together from many sources what had the appearance of truth; for, in the first book of his treatise On the Good, speaking of those nations who have adopted the opinion that God is incorporeal, he enumerates the Jews also among those who hold this view; not showing any reluctance to use even the language of their prophets in his treatise, and to give it a metaphorical signification. It is said, moreover, that Hermippus has recorded in his first book, On Lawgivers, that it was from the Jewish people that Pythagoras derived the philosophy which he introduced among the Greeks. And there is extant a work by the historian Hecatæus, treating of the Jews, in which so high a character is bestowed upon that nation for its learning, that Herennius Philo, in his treatise on the Jews, has doubts in the first place, whether it is really the composition of the historian; and says, in the second place, that if really his, it is probable that he was carried away by the plausible nature of the Jewish history, and so yielded his assent to their system. __________________________________________________________________ Chapter XVI. I must express my surprise that Celsus should class the Odrysians, and Samothracians, and Eleusinians, and Hyperboreans among the most ancient and learned nations, and should not deem the Jews worthy of a place among such, either for their learning or their antiquity, although there are many treatises in circulation among the Egyptians, and Phoenicians, and Greeks, which testify to their existence as an ancient people, but which I have considered it unnecessary to quote. For any one who chooses may read what Flavius Josephus has recorded in his two books, On the Antiquity [3106] of the Jews, where he brings together a great collection of writers, who bear witness to the antiquity of the Jewish people; and there exists the Discourse to the Greeks of Tatian the younger, [3107] in which with very great learning he enumerates those historians who have treated of the antiquity of the Jewish nation and of Moses. It seems, then, to be not from a love of truth, but from a spirit of hatred, that Celsus makes these statements, his object being to asperse the origin of Christianity, which is connected with Judaism. Nay, he styles the Galactophagi of Homer, and the Druids of the Gauls, and the Getæ, most learned and ancient tribes, on account of the resemblance between their traditions and those of the Jews, although I know not whether any of their histories survive; but the Hebrews alone, as far as in him lies, he deprives of the honour both of antiquity and learning. And again, when making a list of ancient and learned men who have conferred benefits upon their contemporaries (by their deeds), and upon posterity by their writings, he excluded Moses from the number; while of Linus, to whom Celsus assigns a foremost place in his list, there exists neither laws nor discourses which produced a change for the better among any tribes; whereas a whole nation, dispersed throughout the entire world, obey the laws of Moses. Consider, then, whether it is not from open malevolence that he has expelled Moses from his catalogue of learned men, while asserting that Linus, and Musæus, and Orpheus, and Pherecydes, and the Persian Zoroaster, and Pythagoras, discussed these topics, and that their opinions were deposited in books, and have thus been preserved down to the present time. And it is intentionally also that he has omitted to take notice of the myth, embellished chiefly by Orpheus, in which the gods are described as affected by human weaknesses and passions. __________________________________________________________________ [3106] [archaiotetos. See Josephus's Works, for the treatise in two books, usually designated, as written, Against Apion. S.] [3107] [See vol. ii. pp. 80, 81. S.] __________________________________________________________________ Chapter XVII. In what follows, Celsus, assailing the Mosaic history, finds fault with those who give it a tropical and allegorical signification. And here one might say to this great man, who inscribed upon his own work the title of a True Discourse, "Why, good sir, do you make it a boast to have it recorded that the gods should engage in such adventures as are described by your learned poets and philosophers, and be guilty of abominable intrigues, and of engaging in wars against their own fathers, and of cutting off their secret parts, and should dare to commit and to suffer such enormities; while Moses, who gives no such accounts respecting God, nor even regarding the holy angels, and who relates deeds of far less atrocity regarding men (for in his writings no one ever ventured to commit such crimes as Kronos did against Uranus, or Zeus against his father, or that of the father of men and gods, who had intercourse with his own daughter), should be considered as having deceived those who were placed under his laws, and to have led them into error?" And here Celsus seems to me to act somewhat as Thrasymachus the Platonic philosopher did, when he would not allow Socrates to answer regarding justice, as he wished, but said, "Take care not to say that utility is justice, or duty, or anything of that kind." For in like manner Celsus assails (as he thinks) the Mosaic histories, and finds fault with those who understand them allegorically, at the same time bestowing also some praise upon those who do so, to the effect that they are more impartial (than those who do not); and thus, as it were, he prevents by his cavils those who are able to show the true state of the case from offering such a defence as they would wish to offer. [3108] __________________________________________________________________ [3108] Hoionei koluetai, kategoresas hos bouletai, apologeisthai tous dunamenous hos pephuken echein ta pragmata. We have taken koluetai as middle. Some propose koluei. And we have read boulontai , a lection which is given by a second hand in one ms. __________________________________________________________________ Chapter XVIII. And challenging a comparison of book with book, I would say, "Come now, good sir, take down the poems of Linus, and of Musæus, and of Orpheus, and the writings of Pherecydes, and carefully compare these with the laws of Moses--histories with histories, and ethical discourses with laws and commandments--and see which of the two are the better fitted to change the character of the hearer on the very spot, and which to harden [3109] him in his wickedness; and observe that your series of writers display little concern for those readers who are to peruse them at once unaided, [3110] but have composed their philosophy (as you term it) for those who are able to comprehend its metaphorical and allegorical signification; whereas Moses, like a distinguished orator who meditates some figure of Rhetoric, and who carefully introduces in every part language of twofold meaning, has done this in his five books: neither affording, in the portion which relates to morals, any handle to his Jewish subjects for committing evil; nor yet giving to the few individuals who were endowed with greater wisdom, and who were capable of investigating his meaning, a treatise devoid of material for speculation. But of your learned poets the very writings would seem no longer to be preserved, although they would have been carefully treasured up if the readers had perceived any benefit (likely to be derived from them); whereas the works of Moses have stirred up many, who were even aliens to the manners of the Jews, to the belief that, as these writings testify, the first who enacted these laws and delivered them to Moses, was the God who was the Creator of the world. For it became the Creator of the universe, after laying down laws for its government, to confer upon His words a power which might subdue all men in every part of the earth. [3111] And this I maintain, having as yet entered into no investigation regarding Jesus, but still demonstrating that Moses, who is far inferior to the Lord, is, as the Discourse will show, greatly superior to your wise poets and philosophers." __________________________________________________________________ [3109] 'Epitripsai. Other readings are epistrepsai and apostrepsai, which convey the opposite meaning. [3110] autothen. [3111] [See Dr. Waterland's charge to the clergy, on "The Wisdom of the Ancients borrowed from Divine Revelation," Works, vol. v. pp. 10, 24. S.] __________________________________________________________________ Chapter XIX. After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one. __________________________________________________________________ Chapter XX. And yet, against his will, Celsus is entangled into testifying that the world is comparatively modern, and not yet ten thousand years old, when he says that the Greeks consider those things as ancient, because, owing to the deluges and conflagrations, they have not beheld or received any memorials of older events. But let Celsus have, as his authorities for the myth regarding the conflagrations and inundations, those persons who, in his opinion, are the most learned of the Egyptians, traces of whose wisdom are to be found in the worship of irrational animals, and in arguments which prove that such a worship of God is in conformity with reason, and of a secret and mysterious character. The Egyptians, then, when they boastfully give their own account of the divinity of animals, are to be considered wise; but if any Jew, who has signified his adherence to the law and the lawgiver, refer everything to the Creator of the universe, and the only God, he is, in the opinion of Celsus and those like him, deemed inferior to him who degrades the Divinity not only to the level of rational and mortal animals, but even to that of irrational also!--a view which goes far beyond the mythical doctrine of transmigration, according to which the soul falls down from the summit of heaven, and enters into the body of brute beasts, both tame and savage! And if the Egyptians related fables of this kind, they are believed to convey a philosophical meaning by their enigmas and mysteries; but if Moses compose and leave behind him histories and laws for an entire nation, they are to be considered as empty fables, the language of which admits of no allegorical meaning! __________________________________________________________________ Chapter XXI. The following is the view of Celsus and the Epicureans: "Moses having," he says, "learned the doctrine which is to be found existing among wise nations and eloquent men, obtained the reputation of divinity." Now, in answer to this we have to say, that it may be allowed him that Moses did indeed hear a somewhat ancient doctrine, and transmitted the same to the Hebrews; that if the doctrine which he heard was false, and neither pious nor venerable, and if notwithstanding, he received it and handed it down to those under his authority, he is liable to censure; but if, as you assert, he gave his adherence to opinions that were wise and true, and educated his people by means of them, what, pray, has he done deserving of condemnation? Would, indeed, that not only Epicurus, but Aristotle, whose sentiments regarding providence are not so impious (as those of the former), and the Stoics, who assert that God is a body, had heard such a doctrine! Then the world would not have been filled with opinions which either disallow or enfeeble the action of providence, or introduce a corrupt corporeal principle, according to which the god of the Stoics is a body, with respect to whom they are not afraid to say that he is capable of change, and may be altered and transformed in all his parts, and, generally, that he is capable of corruption, if there be any one to corrupt him, but that he has the good fortune to escape corruption, because there is none to corrupt. Whereas the doctrine of the Jews and Christians, which preserves the immutability and unalterableness of the divine nature, is stigmatized as impious, because it does not partake of the profanity of those whose notions of God are marked by impiety, but because it says in the supplication addressed to the Divinity, "Thou art the same," [3112] it being, moreover, an article of faith that God has said, "I change not." [3113] __________________________________________________________________ [3112] Ps. cii. 27. [3113] Mal. iii. 6. __________________________________________________________________ Chapter XXII. After this, Celsus, without condemning circumcision as practised by the Jews, asserts that this usage was derived from the Egyptians; thus believing the Egyptians rather than Moses, who says that Abraham was the first among men who practised the rite. And it is not Moses alone who mentions the name of Abraham, assigning to him great intimacy with God; but many also of those who give themselves to the practice of the conjuration of evil spirits, employ in their spells the expression "God of Abraham," pointing out by the very name the friendship (that existed) between that just man and God. And yet, while making use of the phrase "God of Abraham," they do not know who Abraham is! And the same remark applies to Isaac, and Jacob, and Israel; which names, although confessedly Hebrew, are frequently introduced by those Egyptians who profess to produce some wonderful result by means of their knowledge. The rite of circumcision, however, which began with Abraham, and was discontinued by Jesus, who desired that His disciples should not practise it, is not before us for explanation; for the present occasion does not lead us to speak of such things, but to make an effort to refute the charges brought against the doctrine of the Jews by Celsus, who thinks that he will be able the more easily to establish the falsity of Christianity, if, by assailing its origin in Judaism, he can show that the latter also is untrue. __________________________________________________________________ Chapter XXIII. After this, Celsus next asserts that "Those herdsmen and shepherds who followed Moses as their leader, had their minds deluded by vulgar deceits, and so supposed that there was one God." Let him show, then, how, after this irrational departure, as he regards it, of the herdsmen and shepherds from the worship of many gods, he himself is able to establish the multiplicity of deities that are found amongst the Greeks, or among those other nations that are called Barbarian. Let him establish, therefore, the existence of Mnemosyne, the mother of the Muses by Zeus; or of Themis, the parent of the Hours; or let him prove that the ever naked Graces can have a real, substantial existence. But he will not be able to show, from any actions of theirs, that these fictitious representations [3114] of the Greeks, which have the appearance of being invested with bodies, are (really) gods. And why should the fables of the Greeks regarding the gods be true, any more than those of the Egyptians for example, who in their language know nothing of a Mnemosyne, mother of the nine Muses; nor of a Themis, parent of the Hours; nor of a Euphrosyne, one of the Graces; nor of any other of these names? How much more manifest (and how much better than all these inventions!) is it that, convinced by what we see, in the admirable order of the world, we should worship the Maker of it as the one Author of one effect, and which, as being wholly in harmony with itself, cannot on that account have been the work of many makers; and that we should believe that the whole heaven is not held together by the movements of many souls, for one is enough, which bears the whole of the non-wandering [3115] sphere from east to west, and embraces within it all things which the world requires, and which are not self-existing! For all are parts of the world, while God is no part of the whole. But God cannot be imperfect, as a part is imperfect. And perhaps profounder consideration will show, that as God is not a part, so neither is He properly the whole, since the whole is composed of parts; and reason will not allow us to believe that the God who is over all is composed of parts, each one of which cannot do what all the other parts can. __________________________________________________________________ [3114] anaplasmata. [3115] ten aplane. __________________________________________________________________ Chapter XXIV. After this he continues: "These herdsmen and shepherds concluded that there was but one God, named either the Highest, or Adonai, or the Heavenly, or Sabaoth, or called by some other of those names which they delight to give this world; and they knew nothing beyond that." And in a subsequent part of his work he says, that "It makes no difference whether the God who is over all things be called by the name of Zeus, which is current among the Greeks, or by that, e.g., which is in use among the Indians or Egyptians." Now, in answer to this, we have to remark that this involves a deep and mysterious subject--that, viz., respecting the nature of names: it being a question whether, as Aristotle thinks, names were bestowed by arrangement, or, as the Stoics hold, by nature; the first words being imitations of things, agreeably to which the names were formed, and in conformity with which they introduce certain principles of etymology; or whether, as Epicurus teaches (differing in this from the Stoics), names were given by nature,--the first men having uttered certain words varying with the circumstances in which they found themselves. If, then, we shall be able to establish, in reference to the preceding statement, the nature of powerful names, some of which are used by the learned amongst the Egyptians, or by the Magi among the Persians, and by the Indian philosophers called Brahmans, or by the Samanæans, and others in different countries; and shall be able to make out that the so-called magic is not, as the followers of Epicurus and Aristotle suppose, an altogether uncertain thing, but is, as those skilled in it prove, a consistent system, having words which are known to exceedingly few; then we say that the name Sabaoth, and Adonai, and the other names treated with so much reverence among the Hebrews, are not applicable to any ordinary created things, but belong to a secret theology which refers to the Framer of all things. These names, accordingly, when pronounced with that attendant train of circumstances which is appropriate to their nature, are possessed of great power; and other names, again, current in the Egyptian tongue, are efficacious against certain demons who can only do certain things; and other names in the Persian language have corresponding power over other spirits; and so on in every individual nation, for different purposes. And thus it will be found that, of the various demons upon the earth, to whom different localities have been assigned, each one bears a name appropriate to the several dialects of place and country. He, therefore, who has a nobler idea, however small, of these matters, will be careful not to apply differing names to different things; lest he should resemble those who mistakenly apply the name of God to lifeless matter, or who drag down the title of "the Good" from the First Cause, or from virtue and excellence, and apply it to blind Plutus, and to a healthy and well-proportioned mixture of flesh and blood and bones, or to what is considered to be noble birth. [3116] __________________________________________________________________ [3116] 'Epi ton tuphlon plouton, kai epi ten sarkon kai haimaton kai osteon summetrian en hugieia kai euexia, e ten nomizomenen eugeneian. __________________________________________________________________ Chapter XXV. And perhaps there is a danger as great as that which degrades the name of "God," or of "the Good," to improper objects, in changing the name of God according to a secret system, and applying those which belong to inferior beings to greater, and vice versa. And I do not dwell on this, that when the name of Zeus is uttered, there is heard at the same time that of the son of Kronos and Rhea, and the husband of Hera, and brother of Poseidon, and father of Athene, and Artemis, who was guilty of incest with his own daughter Persephone; or that Apollo immediately suggests the son of Leto and Zeus, and the brother of Artemis, and half-brother of Hermes; and so with all the other names invented by these wise men of Celsus, who are the parents of these opinions, and the ancient theologians of the Greeks. For what are the grounds for deciding that he should on the one hand be properly called Zeus, and yet on the other should not have Kronos for his father and Rhea for his mother? And the same argument applies to all the others that are called gods. But this charge does not at all apply to those who, for some mysterious reason, refer the word Sabaoth, or Adonai, or any of the other names to the (true) God. And when one is able to philosophize about the mystery of names, he will find much to say respecting the titles of the angels of God, of whom one is called Michael, and another Gabriel, and another Raphael, appropriately to the duties which they discharge in the world, according to the will of the God of all things. And a similar philosophy of names applies also to our Jesus, whose name has already been seen, in an unmistakeable manner, to have expelled myriads of evil spirits from the souls and bodies (of men), so great was the power which it exerted upon those from whom the spirits were driven out. And while still upon the subject of names, we have to mention that those who are skilled in the use of incantations, relate that the utterance of the same incantation in its proper language can accomplish what the spell professes to do; but when translated into any other tongue, it is observed to become inefficacious and feeble. And thus it is not the things signified, but the qualities and peculiarities of words, which possess a certain power for this or that purpose. And so on such grounds as these we defend the conduct of the Christians, when they struggle even to death to avoid calling God by the name of Zeus, or to give Him a name from any other language. For they either use the common name--God--indefinitely, or with some such addition as that of the "Maker of all things," "the Creator of heaven and earth"--He who sent down to the human race those good men, to whose names that of God being added, certain mighty works are wrought among men. And much more besides might be said on the subject of names, against those who think that we ought to be indifferent as to our use of them. And if the remark of Plato in the Philebus should surprise us, when he says, "My fear, O Protagoras, about the names of the gods is no small one," seeing Philebus in his discussion with Socrates had called pleasure a "god," how shall we not rather approve the piety of the Christians, who apply none of the names used in the mythologies to the Creator of the world? And now enough on this subject for the present. __________________________________________________________________ Chapter XXVI. But let us see the manner in which this Celsus, who professes to know everything, brings a false accusation against the Jews, when he alleges that "they worship angels, and are addicted to sorcery, in which Moses was their instructor." Now, in what part of the writings of Moses he found the lawgiver laying down the worship of angels, let him tell, who professes to know all about Christianity and Judaism; and let him show also how sorcery can exist among those who have accepted the Mosaic law, and read the injunction, "Neither seek after wizards, to be defiled by them." [3117] Moreover, he promises to show afterwards "how it was through ignorance that the Jews were deceived and led into error." Now, if he had discovered that the ignorance of the Jews regarding Christ was the effect of their not having heard the prophecies about Him, he would show with truth how the Jews fell into error. But without any wish whatever that this should appear, he views as Jewish errors what are no errors at all. And Celsus having promised to make us acquainted, in a subsequent part of his work, with the doctrines of Judaism, proceeds in the first place to speak of our Saviour as having been the leader of our generation, in so far as we are Christians, [3118] and says that "a few years ago he began to teach this doctrine, being regarded by Christians as the Son of God." Now, with respect to this point--His prior existence a few years ago--we have to remark as follows. Could it have come to pass without divine assistance, that Jesus, desiring during these years to spread abroad His words and teaching, should have been so successful, that everywhere throughout the world, not a few persons, Greeks as well as Barbarians, learned as well as ignorant, adopted His doctrine, so that they struggled, even to death in its defence, rather than deny it, which no one is ever related to have done for any other system? I indeed, from no wish to flatter [3119] Christianity, but from a desire thoroughly to examine the facts, would say that even those who are engaged in the healing of numbers of sick persons, do not attain their object--the cure of the body--without divine help; and if one were to succeed in delivering souls from a flood of wickedness, and excesses, and acts of injustice, and from a contempt of God, and were to show, as evidence of such a result, one hundred persons improved in their natures (let us suppose the number to be so large), no one would reasonably say that it was without divine assistance that he had implanted in those hundred individuals a doctrine capable of removing so many evils. And if any one, on a candid consideration of these things, shall admit that no improvement ever takes place among men without divine help, how much more confidently shall he make the same assertion regarding Jesus, when he compares the former lives of many converts to His doctrine with their after conduct, and reflects in what acts of licentiousness and injustice and covetousness they formerly indulged, until, as Celsus, and they who think with him, allege, "they were deceived," and accepted a doctrine which, as these individuals assert, is destructive of the life of men; but who, from the time that they adopted it, have become in some way meeker, and more religious, and more consistent, so that certain among them, from a desire of exceeding chastity, and a wish to worship God with greater purity, abstain even from the permitted indulgences of (lawful) love. __________________________________________________________________ [3117] Lev. xix. 31. [3118] Os genomenou hegemonos te katho Christianoi esmen genesei hemon. [3119] ou kolakeuon. __________________________________________________________________ Chapter XXVII. Any one who examines the subject will see that Jesus attempted and successfully accomplished works beyond the reach of human power. For although, from the very beginning, all things opposed the spread of His doctrine in the world, --both the princes of the times, and their chief captains and generals, and all, to speak generally, who were possessed of the smallest influence, and in addition to these, the rulers of the different cities, and the soldiers, and the people,--yet it proved victorious, as being the Word of God, the nature of which is such that it cannot be hindered; and becoming more powerful than all such adversaries, it made itself master of the whole of Greece, and a considerable portion of Barbarian lands, and convened countless numbers of souls to His religion. And although, among the multitude of converts to Christianity, the simple and ignorant necessarily outnumbered the more intelligent, as the former class always does the latter, yet Celsus, unwilling to take note of this, thinks that this philanthropic doctrine, which reaches to every soul under the sun, is vulgar, [3120] and on account of its vulgarity and its want of reasoning power, obtained a hold only over the ignorant. And yet he himself admits that it was not the simple alone who were led by the doctrine of Jesus to adopt His religion; for he acknowledges that there were amongst them some persons of moderate intelligence, and gentle disposition, and possessed of understanding, and capable of comprehending allegories. __________________________________________________________________ [3120] idiotiken. __________________________________________________________________ Chapter XXVIII. And since, in imitation of a rhetorician training a pupil, he introduces a Jew, who enters into a personal discussion with Jesus, and speaks in a very childish manner, altogether unworthy of the grey hairs of a philosopher, let me endeavour, to the best of my ability, to examine his statements, and show that he does not maintain, throughout the discussion, the consistency due to the character of a Jew. For he represents him disputing with Jesus, and confuting Him, as he thinks, on many points; and in the first place, he accuses Him of having "invented his birth from a virgin," and upbraids Him with being "born in a certain Jewish village, of a poor woman of the country, who gained her subsistence by spinning, and who was turned out of doors by her husband, a carpenter by trade, because she was convicted of adultery; that after being driven away by her husband, and wandering about for a time, she disgracefully gave birth to Jesus, an illegitimate child, who having hired himself out as a servant in Egypt on account of his poverty, and having there acquired some miraculous powers, on which the Egyptians greatly pride themselves, returned to his own country, highly elated on account of them, and by means of these proclaimed himself a God." Now, as I cannot allow anything said by unbelievers to remain unexamined, but must investigate everything from the beginning, I give it as my opinion that all these things worthily harmonize with the predictions that Jesus is the Son of God. __________________________________________________________________ Chapter XXIX. For birth is an aid towards an individual's becoming famous, and distinguished, and talked about; viz., when a man's parents happen to be in a position of rank and influence, and are possessed of wealth, and are able to spend it upon the education of their son, and when the country of one's birth is great and illustrious; but when a man having all these things against him is able, notwithstanding these hindrances, to make himself known, and to produce an impression on those who hear of him, and to become distinguished and visible to the whole world, which speaks of him as it did not do before, how can we help admiring such a nature as being both noble in itself, and devoting itself to great deeds, and possessing a courage which is not by any means to be despised? And if one were to examine more fully the history of such an individual, why should he not seek to know in what manner, after being reared up in frugality and poverty, and without receiving any complete education, and without having studied systems and opinions by means of which he might have acquired confidence to associate with multitudes, and play the demagogue, and attract to himself many hearers, he nevertheless devoted himself to the teaching of new opinions, introducing among men a doctrine which not only subverted the customs of the Jews, while preserving due respect for their prophets, but which especially overturned the established observances of the Greeks regarding the Divinity? And how could such a person--one who had been so brought up, and who, as his calumniators admit, had learned nothing great from men--have been able to teach, in a manner not at all to be despised, such doctrines as he did regarding the divine judgment, and the punishments that are to overtake wickedness, and the rewards that are to be conferred upon virtue; so that not only rustic and ignorant individuals were won by his words, but also not a few of those who were distinguished by their wisdom, and who were able to discern the hidden meaning in those more common doctrines, as they were considered, which were in circulation, and which secret meaning enwrapped, so to speak, some more recondite signification still? The Seriphian, in Plato, who reproaches Themistocles after he had become celebrated for his military skill, saying that his reputation was due not to his own merits, but to his good fortune in having been born in the most illustrious country in Greece, received from the good-natured Athenian, who saw that his native country did contribute to his renown, the following reply: "Neither would I, had I been a Seriphian, have been so distinguished as I am, nor would you have been a Themistocles, even if you had had the good fortune to be an Athenian!" And now, our Jesus, who is reproached with being born in a village, and that not a Greek one, nor belonging to any nation widely esteemed, and being despised as the son of a poor labouring woman, and as having on account of his poverty left his native country and hired himself out in Egypt, and being, to use the instance already quoted, not only a Seriphian, as it were, a native of a very small and undistinguished island, but even, so to speak, the meanest of the Seriphians, has yet been able to shake [3121] the whole inhabited world not only to a degree far above what Themistocles the Athenian ever did, but beyond what even Pythagoras, or Plato, or any other wise man in any part of the world whatever, or any prince or general, ever succeeded in doing. [3122] __________________________________________________________________ [3121] seisai. [3122] [This striking chapter is cited, as a specimen of Christian eloquence, in the important work of Guillon, Cours d' Eloquence Sacrèe, Bruxelles, 1828]. __________________________________________________________________ Chapter XXX. Now, would not any one who investigated with ordinary care the nature of these facts, be struck with amazement at this man's victory?--with his complete success in surmounting by his reputation all causes that tended to bring him into disrepute, and with his superiority over all other illustrious individuals in the world? And yet it is a rare thing for distinguished men to succeed in acquiring a reputation for several things at once. For one man is admired on account of his wisdom, another for his military skill, and some of the Barbarians for their marvellous powers of incantation, and some for one quality, and others for another; but not many have been admired and acquired a reputation for many things at the same time; whereas this man, in addition to his other merits, is an object of admiration both for his wisdom, and for his miracles, and for his powers of government. For he persuaded some to withdraw themselves from their laws, and to secede to him, not as a tyrant would do, nor as a robber, who arms [3123] his followers against men; nor as a rich man, who bestows help upon those who come to him; nor as one of those who confessedly are deserving of censure; but as a teacher of the doctrine regarding the God of all things, and of the worship which belongs to Him, and of all moral precepts which are able to secure the favour of the Supreme God to him who orders his life in conformity therewith. Now, to Themistocles, or to any other man of distinction, nothing happened to prove a hindrance to their reputation; whereas to this man, besides what we have already enumerated, and which are enough to cover with dishonour the soul of a man even of the most noble nature, there was that apparently infamous death of crucifixion, which was enough to efface his previously acquired glory, and to lead those who, as they who disavow his doctrine assert, were formerly deluded by him to abandon their delusion, and to pass condemnation upon their deceiver. __________________________________________________________________ [3123] Gelenius reads hoplizon (instead of aleiphon), which has been adopted in the translation. __________________________________________________________________ Chapter XXXI. And besides this, one may well wonder how it happened that the disciples--if, as the calumniators of Jesus say, they did not see Him after His resurrection from the dead, and were not persuaded of His divinity--were not afraid to endure the same sufferings with their Master, and to expose themselves to danger, and to leave their native country to teach, according to the desire of Jesus, the doctrine delivered to them by Him. For I think that no one who candidly examines the facts would say that these men devoted themselves to a life of danger for the sake of the doctrine of Jesus, without profound belief which He had wrought in their minds of its truth, not only teaching them to conform to His precepts, but others also, and to conform, moreover, when manifest destruction to life impended over him who ventured to introduce these new opinions into all places and before all audiences, and who could retain as his friend no human being who adhered to the former opinions and usages. For did not the disciples of Jesus see, when they ventured to prove not only to the Jews from their prophetic Scriptures that this is He who was spoken of by the prophets, but also to the other heathen nations, that He who was crucified yesterday or the day before underwent this death voluntarily on behalf of the human race,--that this was analogous to the case of those who have died for their country in order to remove pestilence, or barrenness, or tempests? For it is probable that there is in the nature of things, for certain mysterious reasons which are difficult to be understood by the multitude, such a virtue that one just man, dying a voluntary death for the common good, might be the means of removing wicked spirits, which are the cause of plagues, or barrenness, or tempests, or similar calamities. Let those, therefore, who would disbelieve the statement that Jesus died on the cross on behalf of men, say whether they also refuse to accept the many accounts current both among Greeks and Barbarians, of persons who have laid down their lives for the public advantage, in order to remove those evils which had fallen upon cities and countries? Or will they say that such events actually happened, but that no credit is to be attached to that account which makes this so-called man to have died to ensure the destruction of a mighty evil spirit, the ruler of evil spirits, who had held in subjection the souls of all men upon earth? And the disciples of Jesus, seeing this and much more (which, it is probable, they learned from Jesus in private), and being filled, moreover, with a divine power (since it was no mere poetical virgin that endowed them with strength and courage, but the true wisdom and understanding of God), exerted all their efforts "to become distinguished among all men," not only among the Argives, but among all the Greeks and Barbarians alike, and "so bear away for themselves a glorious renown." [3124] __________________________________________________________________ [3124] Cf. Homer's Iliad, v. 2, 3. __________________________________________________________________ Chapter XXXII. But let us now return to where the Jew is introduced, speaking of the mother of Jesus, and saying that "when she was pregnant she was turned out of doors by the carpenter to whom she had been betrothed, as having been guilty of adultery, and that she bore a child to a certain soldier named Panthera;" and let us see whether those who have blindly concocted these fables about the adultery of the Virgin with Panthera, and her rejection by the carpenter, did not invent these stories to overturn His miraculous conception by the Holy Ghost: for they could have falsified the history in a different manner, on account of its extremely miraculous character, and not have admitted, as it were against their will, that Jesus was born of no ordinary human marriage. It was to be expected, indeed, that those who would not believe the miraculous birth of Jesus would invent some falsehood. And their not doing this in a credible manner, but (their) preserving the fact that it was not by Joseph that the Virgin conceived Jesus, rendered the falsehood very palpable to those who can understand and detect such inventions. Is it at all agreeable to reason, that he who dared to do so much for the human race, in order that, as far as in him lay, all the Greeks and Barbarians, who were looking for divine condemnation, might depart from evil, and regulate their entire conduct in a manner pleasing to the Creator of the world, should not have had a miraculous birth, but one the vilest and most disgraceful of all? And I will ask of them as Greeks, and particularly of Celsus, who either holds or not the sentiments of Plato, and at any rate quotes them, whether He who sends souls down into the bodies of men, degraded Him who was to dare such mighty acts, and to teach so many men, and to reform so many from the mass of wickedness in the world, to a birth more disgraceful than any other, and did not rather introduce Him into the world through a lawful marriage? Or is it not more in conformity with reason, that every soul, for certain mysterious reasons (I speak now according to the opinion of Pythagoras, and Plato, and Empedocles, whom Celsus frequently names), is introduced into a body, and introduced according to its deserts and former actions? It is probable, therefore, that this soul also, which conferred more benefit by its residence in the flesh than that of many men (to avoid prejudice, I do not say "all"), stood in need of a body not only superior to others, but invested with all excellent qualities. __________________________________________________________________ Chapter XXXIII. Now if a particular soul, for certain mysterious reasons, is not deserving of being placed in the body of a wholly irrational being, nor yet in that of one purely rational, but is clothed with a monstrous body, so that reason cannot discharge its functions in one so fashioned, which has the head disproportioned to the other parts, and altogether too short; and another receives such a body that the soul is a little more rational than the other; and another still more so, the nature of the body counteracting to a greater or less degree the reception of the reasoning principle; why should there not be also some soul which receives an altogether miraculous body, possessing some qualities common to those of other men, so that it may be able to pass through life with them, but possessing also some quality of superiority, so that the soul may be able to remain untainted by sin? And if there be any truth in the doctrine of the physiognomists, whether Zopyrus, or Loxus, or Polemon, or any other who wrote on such a subject, and who profess to know in some wonderful way that all bodies are adapted to the habits of the souls, must there have been for that soul which was to dwell with miraculous power among men, and work mighty deeds, a body produced, as Celsus thinks, by an act of adultery between Panthera and the Virgin?! Why, from such unhallowed intercourse there must rather have been brought forth some fool to do injury to mankind,--a teacher of licentiousness and wickedness, and other evils; and not of temperance, and righteousness, and the other virtues! __________________________________________________________________ Chapter XXXIV. But it was, as the prophets also predicted, from a virgin that there was to be born, according to the promised sign, one who was to give His name to the fact, showing that at His birth God was to be with man. Now it seems to me appropriate to the character of a Jew to have quoted the prophecy of Isaiah, which says that Immanuel was to be born of a virgin. This, however, Celsus, who professes to know everything, has not done, either from ignorance or from an unwillingness (if he had read it and voluntarily passed it by in silence) to furnish an argument which might defeat his purpose. And the prediction runs thus: "And the Lord spake again unto Ahaz, saying, Ask thee a sign of the Lord thy God; ask it either in the depth or in the height above. But Ahaz said, I will not ask, neither will I tempt the Lord. And he said, Hear ye now, O house of David; is it a small thing for you to weary men, but will ye weary my God also? Therefore the Lord Himself shall give you a sign. Behold, a virgin shall conceive, and bear a son, and shall call His name Immanuel, which is, being interpreted, God with us." [3125] And that it was from intentional malice that Celsus did not quote this prophecy, is clear to me from this, that although he makes numerous quotations from the Gospel according to Matthew, as of the star that appeared at the birth of Christ, and other miraculous occurrences, he has made no mention at all of this. Now, if a Jew should split words, and say that the words are not, "Lo, a virgin," but, "Lo, a young woman," [3126] we reply that the word "Olmah"--which the Septuagint have rendered by "a virgin," and others by "a young woman"--occurs, as they say, in Deuteronomy, as applied to a "virgin," in the following connection: "If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, [3127] because she cried not, being in the city; and the man, because he humbled his neighbour's wife." [3128] And again: "But if a man find a betrothed damsel in a field, and the man force her, and lie with her: then the man only that lay with her shall die: but unto the damsel [3129] ye shall do nothing; there is in her no sin worthy of death." __________________________________________________________________ [3125] Cf. Isa. vii. 10-14 with Matt. i. 23. [3126] neanis. [3127] neanin. [3128] Cf. Deut. xxii. 23, 24. [3129] te neanidi. __________________________________________________________________ Chapter XXXV. But that we may not seem, because of a Hebrew word, to endeavour to persuade those who are unable to determine whether they ought to believe it or not, that the prophet spoke of this man being born of a virgin, because at his birth these words, "God with us," were uttered, let us make good our point from the words themselves. The Lord is related to have spoken to Ahaz thus: "Ask a sign for thyself from the Lord thy God, either in the depth or height above;" [3130] and afterwards the sign is given, "Behold, a virgin shall conceive, and bear a son." [3131] What kind of sign, then, would that have been--a young woman who was not a virgin giving birth to a child? And which of the two is the more appropriate as the mother of Immanuel (i.e., "God with us"),--whether a woman who has had intercourse with a man, and who has conceived after the manner of women, or one who is still a pure and holy virgin? Surely it is appropriate only to the latter to produce a being at whose birth it is said, "God with us." And should he be so captious as to say that it is to Ahaz that the command is addressed, "Ask for thyself a sign from the Lord thy God," we shall ask in return, who in the times of Ahaz bore a son at whose birth the expression is made use of, "Immanuel," i.e., "God with us?" And if no one can be found, then manifestly what was said to Ahaz was said to the house of David, because it is written that the Saviour was born of the house of David according to the flesh; and this sign is said to be "in the depth or in the height," since "He that descended is the same also that ascended up far above all heavens, that He might fill all things." [3132] And these arguments I employ as against a Jew who believes in prophecy. Let Celsus now tell me, or any of those who think with him, with what meaning the prophet utters either these statements about the future, or the others which are contained in the prophecies? Is it with any foresight of the future or not? If with a foresight of the future, then the prophets were divinely inspired; if with no foresight of the future, let him explain the meaning of one who speaks thus boldly regarding the future, and who is an object of admiration among the Jews because of his prophetic powers. __________________________________________________________________ [3130] Cf. Isa. vii. 11. [3131] Isa. vii. 14. [3132] Cf. Eph. iv. 10. __________________________________________________________________ Chapter XXXVI. And now, since we have touched upon the subject of the prophets, what we are about to advance will be useful not only to the Jews, who believe that they spake by divine inspiration, but also to the more candid among the Greeks. To these we say that we must necessarily admit that the Jews had prophets, if they were to be kept together under that system of law which had been given them, and were to believe in the Creator of the world, as they had learned, and to be without pretexts, so far as the law was concerned, for apostatizing to the polytheism of the heathen. And we establish this necessity in the following manner. "For the nations," as it is written in the law of the Jews itself, "shall hearken unto observers of times, and diviners;" [3133] but to that people it is said: "But as for thee, the Lord thy God hath not suffered thee so to do." [3134] And to this is subjoined the promise: "A prophet shall the Lord thy God raise up unto thee from among thy brethren." [3135] Since, therefore, the heathen employ modes of divination either by oracles or by omens, or by birds, or by ventriloquists, or by those who profess the art of sacrifice, or by Chaldean genealogists--all which practices were forbidden to the Jews--this people, if they had no means of attaining a knowledge of futurity, being led by the passion common to humanity of ascertaining the future would have despised their own prophets, as not having in them any particle of divinity; and would not have accepted any prophet after Moses, nor committed their words to writing, but would have spontaneously betaken themselves to the divining usages of the heathen, or attempted to establish some such practices amongst themselves. There is therefore no absurdity in their prophets having uttered predictions even about events of no importance, to soothe those who desire such things, as when Samuel prophesies regarding three she-asses which were lost, [3136] or when mention is made in the third book of Kings respecting the sickness of a king's son. [3137] And why should not those who desired to obtain auguries from idols be severely rebuked by the administrators of the law among the Jews?--as Elijah is found rebuking Ahaziah, and saying, "Is it because there is not a God in Israel that ye go to inquire of Baalzebub, god of Ekron?" [3138] __________________________________________________________________ [3133] Cf. Deut. xviii. 14. [3134] Cf. Deut. xviii. 14. [3135] Cf. Deut. xviii. 15. [3136] Cf. 1 Sam. ix. 10. [3137] Cf. 1 Kings xiv. 12. [See note 3, supra, p. 362. S.] [3138] Cf. 2 Kings i. 3. __________________________________________________________________ Chapter XXXVII. I think, then, that it has been pretty well established not only that our Saviour was to be born of a virgin, but also that there were prophets among the Jews who uttered not merely general predictions about the future,--as, e.g., regarding Christ and the kingdoms of the world, and the events that were to happen to Israel, and those nations which were to believe on the Saviour, and many other things concerning Him,--but also prophecies respecting particular events; as, for instance, how the asses of Kish, which were lost, were to be discovered, and regarding the sickness which had fallen upon the son of the king of Israel, and any other recorded circumstance of a similar kind. But as a further answer to the Greeks, who do not believe in the birth of Jesus from a virgin, we have to say that the Creator has shown, by the generation of several kinds of animals, that what He has done in the instance of one animal, He could do, if it pleased Him, in that of others, and also of man himself. For it is ascertained that there is a certain female animal which has no intercourse with the male (as writers on animals say is the case with vultures), and that this animal, without sexual intercourse, preserves the succession of race. What incredibility, therefore, is there in supposing that, if God wished to send a divine teacher to the human race, He caused Him to be born in some manner different from the common! [3139] Nay, according to the Greeks themselves, all men were not born of a man and woman. For if the world has been created, as many even of the Greeks are pleased to admit, then the first men must have been produced not from sexual intercourse, but from the earth, in which spermatic elements existed; which, however, I consider more incredible than that Jesus was born like other men, so far as regards the half of his birth. And there is no absurdity in employing Grecian histories to answer Greeks, with the view of showing that we are not the only persons who have recourse to miraculous narratives of this kind. For some have thought fit, not in regard to ancient and heroic narratives, but in regard to events of very recent occurrence, to relate as a possible thing that Plato was the son of Amphictione, Ariston being prevented from having marital intercourse with his wife until she had given birth to him with whom she was pregnant by Apollo. And yet these are veritable fables, which have led to the invention of such stories concerning a man whom they regarded as possessing greater wisdom and power than the multitude, and as having received the beginning of his corporeal substance from better and diviner elements than others, because they thought that this was appropriate to persons who were too great to be human beings. And since Celsus has introduced the Jew disputing with Jesus, and tearing in pieces, as he imagines, the fiction of His birth from a virgin, comparing the Greek fables about Danaë, and Melanippe, and Auge, and Antiope, our answer is, that such language becomes a buffoon, and not one who is writing in a serious tone. __________________________________________________________________ [3139] Pepoieken anti spermatikou logou, tou ek mixeos ton arrhenon tais gunaixi, allo tropo genesthai ton logon tou techthesomenou. __________________________________________________________________ Chapter XXXVIII. But, moreover, taking the history, contained in the Gospel according to Matthew, of our Lord's descent into Egypt, he refuses to believe the miraculous circumstances attending it, viz., either that the angel gave the divine intimation, or that our Lord's quitting Judea and residing in Egypt was an event of any significance; but he invents something altogether different, admitting somehow the miraculous works done by Jesus, by means of which He induced the multitude to follow Him as the Christ. And yet he desires to throw discredit on them, as being done by help of magic and not by divine power; for he asserts "that he (Jesus), having been brought up as an illegitimate child, and having served for hire in Egypt, and then coming to the knowledge of certain miraculous powers, returned from thence to his own country, and by means of those powers proclaimed himself a god." Now I do not understand how a magician should exert himself to teach a doctrine which persuades us always to act as if God were to judge every man for his deeds; and should have trained his disciples, whom he was to employ as the ministers of his doctrine, in the same belief. For did the latter make an impression upon their hearers, after they had been so taught to work miracles; or was it without the aid of these? The assertion, therefore, that they did no miracles at all, but that, after yielding their belief to arguments which were not at all convincing, like the wisdom of Grecian dialectics, [3140] they gave themselves up to the task of teaching the new doctrine to those persons among whom they happened to take up their abode, is altogether absurd. For in what did they place their confidence when they taught the doctrine and disseminated the new opinions? But if they indeed wrought miracles, then how can it be believed that magicians exposed themselves to such hazards to introduce a doctrine which forbade the practice of magic? __________________________________________________________________ [3140] This difficult passage is rendered in the Latin translation: "but that, after they had believed (in Christ), they with no adequate supply of arguments, such as is furnished by the Greek dialectics, gave themselves up," etc. __________________________________________________________________ Chapter XXXIX. I do not think it necessary to grapple with an argument advanced not in a serious but in a scoffing spirit, such as the following: "If the mother of Jesus was beautiful, then the god whose nature is not to love a corruptible body, had intercourse with her because she was beautiful;" or, "It was improbable that the god would entertain a passion for her, because she was neither rich nor of royal rank, seeing no one, even of her neighbours, knew her." And it is in the same scoffing spirit that he adds: "When hated by her husband, and turned out of doors, she was not saved by divine power, nor was her story believed. Such things," he says, "have no connection with the kingdom of heaven." In what respect does such language differ from that of those who pour abuse on others on the public streets, and whose words are unworthy of any serious attention? __________________________________________________________________ Chapter XL. After these assertions, he takes from the Gospel of Matthew, and perhaps also from the other Gospels, the account of the dove alighting upon our Saviour at His baptism by John, and desires to throw discredit upon the statement, alleging that the narrative is a fiction. Having completely disposed, as he imagined, of the story of our Lord's birth from a virgin, he does not proceed to deal in an orderly manner with the accounts that follow it; since passion and hatred observe no order, but angry and vindictive men slander those whom they hate, as the feeling comes upon them, being prevented by their passion from arranging their accusations on a careful and orderly plan. For if he had observed a proper arrangement, he would have taken up the Gospel, and, with the view of assailing it, would. have objected to the first narrative, then passed on to the second, and so on to the others. But now, after the birth from a virgin, this Celsus, who professes to be acquainted with all our history, attacks the account of the appearance of the Holy Spirit in the form of a dove at the baptism. He then, after that, tries to throw discredit upon the prediction that our Lord was to come into the world. In the next place, he runs away to what immediately follows the narrative of the birth of Jesus--the account of the star, and of the wise men who came from the east to worship the child. And you yourself may find, if you take the trouble, many confused statements made by Celsus throughout his whole book; so that even in this account he may, by those who know how to observe and require an orderly method of arrangement, be convicted of great rashness and boasting, in having inscribed upon his work the title of A True Discourse,--a thing which is never done by a learned philosopher. For Plato says, that it is not an indication of an intelligent man to make strong assertions respecting those matters which are somewhat uncertain; and the celebrated Chrysippus even, who frequently states the reasons by which he is decided, refers us to those whom we shall find to be abler speakers than himself. This man, however, who is wiser than those already named, and than all the other Greeks, agreeably to his assertion of being acquainted with everything, inscribed upon his book the words, A True Discourse! __________________________________________________________________ Chapter XLI. But, that we may not have the appearance of intentionally passing by his charges through inability to refute them, we have resolved to answer each one of them separately according to our ability, attending not to the connection and sequence of the nature of the things themselves, but to the arrangement of the subjects as they occur in this book. Let us therefore notice what he has to say by way of impugning the bodily appearance of the Holy Spirit to our Saviour in the form of a dove. And it is a Jew who addresses the following language to Him whom we acknowledge to be our Lord Jesus: "When you were bathing," says the Jew, "beside John, you say that what had the appearance of a bird from the air alighted upon you." And then this same Jew of his, continuing his interrogations, asks, "What credible witness beheld this appearance? or who heard a voice from heaven declaring you to be the Son of God? What proof is there of it, save your own assertion, and the statement of another of those individuals who have been punished along with you?" __________________________________________________________________ Chapter XLII. Before we begin our reply, we have to remark that the endeavour to show, with regard to almost any history, however true, that it actually occurred, and to produce an intelligent conception regarding it, is one of the most difficult undertakings that can be attempted, and is in some instances an impossibility. For suppose that some one were to assert that there never had been any Trojan war, chiefly on account of the impossible narrative interwoven therewith, about a certain Achilles being the son of a sea-goddess Thetis and of a man Peleus, or Sarpedon being the son of Zeus, or Ascalaphus and Ialmenus the sons of Ares, or Æneas that of Aphrodite, how should we prove that such was the case, especially under the weight of the fiction attached, I know not how, to the universally prevalent opinion that there was really a war in Ilium between Greeks and Trojans? And suppose, also, that some one disbelieved the story of OEdipus and Jocasta, and of their two sons Eteocles and Polynices, because the sphinx, a kind of half-virgin, was introduced into the narrative, how should we demonstrate the reality of such a thing? And in like manner also with the history of the Epigoni, although there is no such marvellous event interwoven with it, or with the return of the Heracleidæ, or countless other historical events. But he who deals candidly with histories, and would wish to keep himself also from being imposed upon by them, will exercise his judgment as to what statements he will give his assent to, and what he will accept figuratively, seeking to discover the meaning of the authors of such inventions, and from what statements he will withhold his belief, as having been written for the gratification of certain individuals. And we have said this by way of anticipation respecting the whole history related in the Gospels concerning Jesus, not as inviting men of acuteness to a simple and unreasoning faith, but wishing to show that there is need of candour in those who are to read, and of much investigation, and, so to speak, of insight into the meaning of the writers, that the object with which each event has been recorded may be discovered. __________________________________________________________________ Chapter XLIII. We shall therefore say, in the first place, that if he who disbelieves the appearance of the Holy Spirit in the form of a dove had been described as an Epicurean, or a follower of Democritus, or a Peripatetic, the statement would have been in keeping with the character of such an objector. But now even this Celsus, wisest of all men, did not perceive that it is to a Jew, who believes more incredible things contained in the writings of the prophets than the narrative of the appearance of the dove, that he attributes such an objection! For one might say to the Jew, when expressing his disbelief of the appearance, and thinking to assail it as a fiction, "How are you able to prove, sir, that the Lord spake to Adam, or to Eve, or to Cain, or to Noah, or to Abraham, or to Isaac, or to Jacob, those words which He is recorded to have spoken to these men?" And, to compare history with history, I would say to the Jew, "Even your own Ezekiel writes, saying, The heavens were opened, and I saw a vision of God.' [3141] After relating which, he adds, This was the appearance of the likeness of the glory of the Lord; and He said to me,'" [3142] etc. Now, if what is related of Jesus be false, since we cannot, as you suppose, clearly prove it to be true, it being seen or heard by Himself alone, and, as you appear to have observed, also by one of those who were punished, why should we not rather say that Ezekiel also was dealing in the marvellous when he said, "The heavens were opened," etc.? Nay, even Isaiah asserts, "I saw the Lord of hosts sitting on a throne, high and lifted up; and the seraphim stood round about it: the one had six wings, and the other had six wings." [3143] How can we tell whether he really saw them or not? Now, O Jew, you have believed these visions to be true, and to have been not only shown to the prophet by a diviner Spirit, but also to have been both spoken and recorded by the same. And who is the more worthy of belief, when declaring that the heavens were opened before him, and that he heard a voice, or beheld the Lord of Sabaoth sitting upon a throne high and lifted up,--whether Isaiah and Ezekiel or Jesus? Of the former, indeed, no work has been found equal to those of the latter; whereas the good deeds of Jesus have not been confined solely to the period of His tabernacling in the flesh, but up to the present time His power still produces conversion and amelioration of life in those who believe in God through Him. And a manifest proof that these things are done by His power, is the fact that, although, as He Himself said, and as is admitted, there are not labourers enough to gather in the harvest of souls, there really is nevertheless such a great harvest of those who are gathered together and conveyed into the everywhere existing threshing-floors and Churches of God. __________________________________________________________________ [3141] Cf. Ezek. i. 1. [3142] Cf. Ezek. i. 28 and ii. 1. [3143] Cf. Isa. vi. 1, 2. __________________________________________________________________ Chapter XLIV. And with these arguments I answer the Jew, not disbelieving, I who am a Christian, Ezekiel and Isaiah, but being very desirous to show, on the footing of our common belief, that this man is far more worthy of credit than they are when He says that He beheld such a sight, and, as is probable, related to His disciples the vision which He saw, and told them of the voice which He heard. But another party might object, that not all those who have narrated the appearance of the dove and the voice from heaven heard the accounts of these things from Jesus, but that that Spirit which taught Moses the history of events before his own time, beginning with the creation, and descending down to Abraham his father, taught also the writers of the Gospel the miraculous occurrence which took place at the time of Jesus' baptism. And he who is adorned with the spiritual gift, [3144] called the "word of wisdom," will explain also the reason of the heavens opening, and the dove appearing, and why the Holy Spirit appeared to Jesus in the form of no other living thing than that of a dove. But our present subject does not require us to explain this, our purpose being to show that Celsus displayed no sound judgment in representing a Jew as disbelieving, on such grounds, a fact which has greater probability in its favour than many events in which he firmly reposes confidence. __________________________________________________________________ [3144] charismati. __________________________________________________________________ Chapter XLV. And I remember on one occasion, at a disputation held with certain Jews who were reputed learned men, having employed the following argument in the presence of many judges: "Tell me, sirs," I said, "since there are two individuals who have visited the human race, regarding whom are related marvellous works surpassing human power--Moses, viz., your own legislator, who wrote about himself, and Jesus our teacher, who has left no writings regarding Himself, but to whom testimony is borne by the disciples in the Gospels--what are the grounds for deciding that Moses is to be believed as speaking the truth, although the Egyptians slander him as a sorcerer, and as appearing to have wrought his mighty works by jugglery, while Jesus is not to be believed because you are His accusers? And yet there are nations which bear testimony in favour of both: the Jews to Moses; and the Christians, who do not deny the prophetic mission of Moses, but proving from that very source the truth of the statement regarding Jesus, accept as true the miraculous circumstances related of Him by His disciples. Now, if ye ask us for the reasons of our faith in Jesus, give yours first for believing in Moses, who lived before Him, and then we shall give you ours for accepting the latter. But if you draw back, and shirk a demonstration, then we, following your own example, decline for the present to offer any demonstration likewise. Nevertheless, admit that ye have no proof to offer for Moses, and then listen to our defence of Jesus derived from the law and the prophets. And now observe what is almost incredible! It is shown from the declarations concerning Jesus, contained in the law and the prophets, that both Moses and the prophets were truly prophets of God." __________________________________________________________________ Chapter XLVI. For the law and the prophets are full of marvels similar to those recorded of Jesus at His baptism, viz., regarding the dove and the voice from heaven. And I think the wonders wrought by Jesus are a proof of the Holy Spirit's having then appeared in the form of a dove, although Celsus, from a desire to cast discredit upon them, alleges that He performed only what He had learned among the Egyptians. And I shall refer not only to His miracles, but, as is proper, to those also of the apostles of Jesus. For they could not without the help of miracles and wonders have prevailed on those who heard their new doctrines and new teachings to abandon their national usages, and to accept their instructions at the danger to themselves even of death. And there are still preserved among Christians traces of that Holy Spirit which appeared in the form of a dove. They expel evil spirits, and perform many cures, and foresee certain events, according to the will of the Logos. And although Celsus, or the Jew whom he has introduced, may treat with mockery what I am going to say, I shall say it nevertheless,--that many have been converted to Christianity as if against their will, some sort of spirit having suddenly transformed their minds from a hatred of the doctrine to a readiness to die in its defence, and having appeared to them either in a waking vision or a dream of the night. Many such instances have we known, which, if we were to commit to writing, although they were seen and witnessed by ourselves, we should afford great occasion for ridicule to unbelievers, who would imagine that we, like those whom they suppose to have invented such things, had ourselves also done the same. But God is witness of our conscientious desire, not by false statements, but by testimonies of different kinds, to establish the divinity of the doctrine of Jesus. And as it is a Jew who is perplexed about the account of the Holy Spirit having descended upon Jesus in the form of a dove, we would say to him, "Sir, who is it that says in Isaiah, And now the Lord hath sent me and His Spirit?'" [3145] In which sentence, as the meaning is doubtful--viz., whether the Father and the Holy Spirit sent Jesus, or the Father sent both Christ and the Holy Spirit--the latter is correct. For, because the Saviour was sent, afterwards the Holy Spirit was sent also, that the prediction of the prophet might be fulfilled; and as it was necessary that the fulfilment of the prophecy should be known to posterity, the disciples of Jesus for that reason committed the result to writing. __________________________________________________________________ [3145] Cf. Isa. xlviii. 16. __________________________________________________________________ Chapter XLVII. I would like to say to Celsus, who represents the Jew as accepting somehow John as a Baptist, who baptized Jesus, that the existence of John the Baptist, baptizing for the remission of sins, is related by one who lived no great length of time after John and Jesus. For in the 18th book of his Antiquities [3146] of the Jews, Josephus bears witness to John as having been a Baptist, and as promising purification to those who underwent the rite. Now this writer, although not believing in Jesus as the Christ, in seeking after the cause of the fall of Jerusalem and the destruction of the temple, whereas he ought to have said that the conspiracy against Jesus was the cause of these calamities befalling the people, since they put to death Christ, who was a prophet, says nevertheless--being, although against his will, not far from the truth--that these disasters happened to the Jews as a punishment for the death of James the Just, who was a brother of Jesus (called Christ),--the Jews having put him to death, although he was a man most distinguished for his justice. [3147] Paul, a genuine disciple of Jesus, says that he regarded this James as a brother of the Lord, not so much on account of their relationship by blood, or of their being brought up together, as because of his virtue and doctrine. [3148] If, then, he says that it was on account of James that the desolation of Jerusalem was made to overtake the Jews, how should it not be more in accordance with reason to say that it happened on account (of the death) of Jesus Christ, of whose divinity so many Churches are witnesses, composed of those who have been convened from a flood of sins, and who have joined themselves to the Creator, and who refer all their actions to His good pleasure. __________________________________________________________________ [3146] [archaiologias. S.] Cf. Joseph., Antiq., book xviii. c. v. sec. 2. [3147] [Ibid., b. xx. c. ix. § 1. S.] [3148] Cf. Gal. i. 19. __________________________________________________________________ Chapter XLVIII. Although the Jew, then, may offer no defence for himself in the instances of Ezekiel and Isaiah, when we compare the opening of the heavens to Jesus, and the voice that was heard by Him, to the similar cases which we find recorded in Ezekiel and Isaiah, or any other of the prophets, we nevertheless, so far as we can, shall support our position, maintaining that, as it is a matter of belief that in a dream impressions have been brought before the minds of many, some relating to divine things, and others to future events of this life, and this either with clearness or in an enigmatic manner,--a fact which is manifest to all who accept the doctrine of providence; so how is it absurd to say that the mind which could receive impressions in a dream should be impressed also in a waking vision, for the benefit either of him on whom the impressions are made, or of those who are to hear the account of them from him? And as in a dream we fancy that we hear, and that the organs of hearing are actually impressed, and that we see with our eyes--although neither the bodily organs of sight nor hearing are affected, but it is the mind alone which has these sensations--so there is no absurdity in believing that similar things occurred to the prophets, when it is recorded that they witnessed occurrences of a rather wonderful kind, as when they either heard the words of the Lord or beheld the heavens opened. For I do not suppose that the visible heaven was actually opened, and its physical structure divided, in order that Ezekiel might be able to record such an occurrence. Should not, therefore, the same be believed of the Saviour by every intelligent hearer of the Gospels?--although such an occurrence may be a stumbling-block to the simple, who in their simplicity would set the whole world in movement, and split in sunder the compact and mighty body of the whole heavens. But he who examines such matters more profoundly will say, that there being, as the Scripture calls it, a kind of general divine perception which the blessed man alone knows how to discover, according to the saying of Solomon, "Thou shalt find the knowledge of God;" [3149] and as there are various forms of this perceptive power, such as a faculty of vision which can naturally see things that are better than bodies, among which are ranked the cherubim and seraphim; and a faculty of hearing which can perceive voices which have not their being in the air; and a sense of taste which can make use of living bread that has come down from heaven, and that giveth life unto the world; and so also a sense of smelling, which scents such things as leads Paul to say that he is a sweet savour of Christ unto God; [3150] and a sense of touch, by which John says that he "handled with his hands of the Word of life;" [3151] --the blessed prophets having discovered this divine perception, and seeing and hearing in this divine manner, and tasting likewise, and smelling, so to speak, with no sensible organs of perception, and laying hold on the Logos by faith, so that a healing effluence from it comes upon them, saw in this manner what they record as having seen, and heard what they say they heard, and were affected in a similar manner to what they describe when eating the roll of a book that was given them. [3152] And so also Isaac smelled the savour of his son's divine garments, [3153] and added to the spiritual blessing these words: "See, the savour of my son is as the savour of a full field which the Lord blessed." [3154] And similarly to this, and more as a matter to be understood by the mind than to be perceived by the senses, Jesus touched the leper, [3155] to cleanse him, as I think, in a twofold sense,--freeing him not only, as the multitude heard, from the visible leprosy by visible contact, but also from that other leprosy, by His truly divine touch. It is in this way, accordingly, that John testifies when he says, "I beheld the Spirit descending from heaven like a dove, and it abode upon Him. And I knew Him not; but He that sent me to baptize with water, the same said to me, Upon whom you will see the Spirit descending, and abiding on Him, the same is He that baptizeth with the Holy Ghost. And I saw, and bear witness, that this is the Son of God." [3156] Now it was to Jesus that the heavens were opened; and on that occasion no one except John is recorded to have seen them opened. But with respect to this opening of the heavens, the Saviour, foretelling to His disciples that it would happen, and that they would see it, says, "Verily, verily, I say unto you, Ye shall see the heavens opened, and the angels of God ascending and descending upon the Son of man." [3157] And so Paul was carried away into the third heaven, having previously seen it opened, since he was a disciple of Jesus. It does not, however, belong to our present object to explain why Paul says, "Whether in the body, I know not; or whether out of the body, I know not: God knoweth." [3158] But I shall add to my argument even those very points which Celsus imagines, viz., that Jesus Himself related the account of the opening of the heavens, and the descent of the Holy Spirit upon Him at the Jordan in the form of a dove, although the Scripture does not assert that He said that He saw it. For this great man did not perceive that it was not in keeping with Him who commanded His disciples on the occasion of the vision on the mount, "Tell what ye have seen to no man, until the Son of man be risen from the dead," [3159] to have related to His disciples what was seen and heard by John at the Jordan. For it may be observed as a trait of the character of Jesus, that He on all occasions avoided unnecessary talk about Himself; and on that account said, "If I speak of Myself, My witness is not true." [3160] And since He avoided unnecessary talk about Himself, and preferred to show by acts rather than words that He was the Christ, the Jews for that reason said to Him, "If Thou art the Christ, tell us plainly." [3161] And as it is a Jew who, in the work of Celsus, uses the language to Jesus regarding the appearance of the Holy Spirit in the form of a dove, "This is your own testimony, unsupported save by one of those who were sharers of your punishment, whom you adduce," it is necessary for us to show him that such a statement is not appropriately placed in the mouth of a Jew. For the Jews do not connect John with Jesus, nor the punishment of John with that of Christ. And by this instance, this man who boasts of universal knowledge is convicted of not knowing what words he ought to ascribe to a Jew engaged in a disputation with Jesus. __________________________________________________________________ [3149] Cf. Prov. ii. 5. [3150] Cf. 2 Cor. ii. 15. [3151] Cf. 1 John i. 1. [3152] Cf. Ezek. iii. 2, 3. [3153] 'Osphranthe tes osmes ton tou huiou theioteron himation. [3154] Cf. Gen. xxvii. 27. [3155] Cf. Matt. viii. 3. [3156] Cf. John i. 32-34. [3157] Cf. John i. 51. [3158] Cf. 2 Cor. xii. 2. [3159] Cf. Matt. xvii. 9. [3160] John v. 31. [3161] John x. 24. __________________________________________________________________ Chapter XLIX. After this he wilfully sets aside, I know not why, the strongest evidence in confirmation of the claims of Jesus, viz., that His coming was predicted by the Jewish prophets--Moses, and those who succeeded as well as preceded that legislator--from inability, as I think, to meet the argument that neither the Jews nor any other heretical sect refuse to believe that Christ was the subject of prophecy. But perhaps he was unacquainted with the prophecies relating to Christ. For no one who was acquainted with the statements of the Christians, that many prophets foretold the advent of the Saviour, would have ascribed to a Jew sentiments which it would have better befitted a Samaritan or a Sadducee to utter; nor would the Jew in the dialogue have expressed himself in language like the following: "But my prophet once declared in Jerusalem, that the Son of God will come as the Judge of the righteous and the Punisher of the wicked." Now it is not one of the prophets merely who predicted the advent of Christ. But although the Samaritans and Sadducees, who receive the books of Moses alone, would say that there were contained in them predictions regarding Christ, yet certainly not in Jerusalem, which is not even mentioned in the times of Moses, was the prophecy uttered. It were indeed to be desired, that all the accusers of Christianity were equally ignorant with Celsus, not only of the facts, but of the bare letter of Scripture, and would so direct their assaults against it, that their arguments might not have the least available influence in shaking, I do not say the faith, but the little faith of unstable and temporary believers. A Jew, however, would not admit that any prophet used the expression, "The Son of God' will come;" for the term which they employ is, "The Christ of God' will come." And many a time indeed do they directly interrogate us about the "Son of God," saying that no such being exists, or was made the subject of prophecy. We do not of course assert that the "Son of God" is not the subject of prophecy; but we assert that he most inappropriately attributes to the Jewish disputant, who would not allow that He was, such language as, "My prophet once declared in Jerusalem that the Son of God' will come." __________________________________________________________________ Chapter L. In the next place, as if the only event predicted were this, that He was to be "the Judge of the righteous and the Punisher of the wicked," and as if neither the place of His birth, nor the sufferings which He was to endure at the hands of the Jews, nor His resurrection, nor the wonderful works which He was to perform, had been made the subject of prophecy, he continues: "Why should it be you alone, rather than innumerable others, who existed after the prophecies were published, to whom these predictions are applicable?" And desiring, I know not how, to suggest to others the possibility of the notion that they themselves were the persons referred to by the prophets, he says that "some, carried away by enthusiasm, and others having gathered a multitude of followers, give out that the Son of God is come down from heaven." Now we have not ascertained that such occurrences are admitted to have taken place among the Jews. We have to remark then, in the first place, that many of the prophets have uttered predictions in all kinds of ways [3162] regarding Christ; some by means of dark sayings, others in allegories or in some other manner, and some also in express words. And as in what follows he says, in the character of the Jew addressing the converts from his own nation, and repeating emphatically and malevolently, that "the prophecies referred to the events of his life may also suit other events as well," we shall state a few of them out of a greater number; and with respect to these, any one who chooses may say what he thinks fitted to ensure a refutation of them, and which may turn away intelligent believers from the faith. __________________________________________________________________ [3162] pantodapos proeipon. __________________________________________________________________ Chapter LI. Now the Scripture speaks, respecting the place of the Saviour's birth--that the Ruler was to come forth from Bethlehem--in the following manner: "And thou Bethlehem, house of Ephrata, art not the least among the thousands of Judah: for out of thee shall He come forth unto Me who is to be Ruler in Israel; and His goings forth have been of old, from everlasting." [3163] Now this prophecy could not suit any one of those who, as Celsus' Jew says, were fanatics and mob-leaders, and who gave out that they had come from heaven, unless it were clearly shown that He had been born in Bethlehem, or, as another might say, had come forth from Bethlehem to be the leader of the people. With respect to the birth of Jesus in Bethlehem, if any one desires, after the prophecy of Micah and after the history recorded in the Gospels by the disciples of Jesus, to have additional evidence from other sources, let him know that, in conformity with the narrative in the Gospel regarding His birth, there is shown at Bethlehem the cave [3164] where He was born, and the manger in the cave where He was wrapped in swaddling-clothes. And this sight is greatly talked of in surrounding places, even among the enemies of the faith, it being said that in this cave was born that Jesus who is worshipped and reverenced by the Christians. [3165] Moreover, I am of opinion that, before the advent of Christ, the chief priests and scribes of the people, on account of the distinctness and clearness of this prophecy, taught that in Bethlehem the Christ was to be born. And this opinion had prevailed also extensively among the Jews; for which reason it is related that Herod, on inquiring at the chief priests and scribes of the people, heard from them that the Christ was to be born in Bethlehem of Judea, "whence David was." It is stated also in the Gospel according to John, that the Jews declared that the Christ was to be born in Bethlehem, "whence David was." [3166] But after our Lord's coming, those who busied themselves with overthrowing the belief that the place of His birth had been the subject of prophecy from the beginning, withheld such teaching from the people; acting in a similar manner to those individuals who won over those soldiers of the guard stationed around the tomb who had seen Him arise from the dead, and who instructed these eye-witnesses to report as follows: "Say that His disciples, while we slept, came and stole Him away. And if this come to the governor's ears, we shall persuade him, and secure you." [3167] __________________________________________________________________ [3163] Cf. Mic. v. 2. and Matt. ii. 6. [3164] [See Dr. Spencer's The East: Sketches of Travel in Egypt and the Holy Land, pp. 362-365, London, Murray, 1850, an interesting work by my esteemed collaborator.] [3165] [Concerning this, besides Dr. Robinson (ii. 159), consult Dean Stanley, Sinai and Palestine, p. 433. But compare Van Lennep, Bible Lands, p. 804; Roberts' Holy Land, capp. 85, 87, vol. ii., London.] [3166] Cf. John vii. 42. [3167] Cf. Matt. xxviii. 13, 14. __________________________________________________________________ Chapter LII. Strife and prejudice are powerful instruments in leading men to disregard even those things which are abundantly clear; so that they who have somehow become familiar with certain opinions, which have deeply imbued their minds, and stamped them with a certain character, will not give them up. For a man will abandon his habits in respect to other things, although it may be difficult for him to tear himself from them, more easily than he will surrender his opinions. Nay, even the former are not easily put aside by those who have become accustomed to them; and so neither houses, nor cities, nor villages, nor intimate acquaintances, are willingly forsaken when we are prejudiced in their favour. This, therefore, was a reason why many of the Jews at that time disregarded the clear testimony of the prophecies, and miracles which Jesus wrought, and of the sufferings which He is related to have endured. And that human nature is thus affected, will be manifest to those who observe that those who have once been prejudiced in favour of the most contemptible and paltry traditions of their ancestors and fellow-citizens, with difficulty lay them aside. For example, no one could easily persuade an Egyptian to despise what he had learned from his fathers, so as no longer to consider this or that irrational animal as a god, or not to guard against eating, even under the penalty of death, of the flesh of such an animal. Now, if in carrying our examination of this subject to a considerable length, we have enumerated the points respecting Bethlehem, and the prophecy regarding it, we consider that we were obliged to do this, by way of defence against those who would assert that if the prophecies current among the Jews regarding Jesus were so clear as we represent them, why did they not at His coming give in their adhesion to His doctrine, and betake themselves to the better life pointed out by Him? Let no one, however, bring such a reproach against believers, since he may see that reasons of no light weight are assigned by those who have learned to state them, for their faith in Jesus. __________________________________________________________________ Chapter LIII. And if we should ask for a second prophecy, which may appear to us to have a clear reference to Jesus, we would quote that which was written by Moses very many years before the advent of Christ, when he makes Jacob, on his departure from this life, to have uttered predictions regarding each of his sons, and to have said of Judah along with the others: "The ruler will not fail from Judah, and the governor from his loins, until that which is reserved for him come." [3168] Now, any one meeting with this prophecy, which is in reality much older than Moses, so that one who was not a believer might suspect that it was not written by him, would be surprised that Moses should be able to predict that the princes of the Jews, seeing there are among them twelve tribes, should be born of the tribe of Judah, and should be the rulers of the people; for which reason also the whole nation are called Jews, deriving their name from the ruling tribe. And, in the second place, one who candidly considers the prophecy, would be surprised how, after declaring that the rulers and governors of the people were to proceed from the tribe of Judah, he should determine also the limit of their rule, saying that "the ruler should not fail from Judah, nor the governor from his loins, until there should come that which was reserved for him, and that He is the expectation of the Gentiles." [3169] For He came for whom these things were reserved, viz., the Christ of God, the ruler of the promises of God. And manifestly He is the only one among those who preceded, and, I might make bold to say, among those also who followed Him, who was the expectation of the Gentiles; for converts from among all the Gentile nations have believed on God through Him, and that in conformity with the prediction of Isaiah, that in His name the Gentiles had hoped: "In Thy name shall the Gentiles hope." [3170] And this man said also to those who are in prison, as every man is a captive to the chains of his sins, "Come forth;" and to the ignorant, "Come into the light:" these things also having been thus foretold: "I have given Thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritage; saying to the prisoners, Go forth; and to them that are in darkness, Show yourselves." [3171] And we may see at the appearing of this man, by means of those who everywhere throughout the world have reposed a simple faith in Him, the fulfilment of this prediction: "They shall feed in the ways, and their pastures shall be in all the beaten tracks." [3172] __________________________________________________________________ [3168] Cf. Gen. xlix. 10, heos an elthe ta apokeimena auto. This is one of the passages of the Septuagint which Justin Martyr charges the Jews with corrupting; the true reading, according to him, being heos an elthe ho apokeitai. Cf. Justin Martyr, Dialogue with Trypho, vol. i. p. 259. [3169] Cf. Gen. xlix. 10. [3170] Isa. xlii. 4. (Sept.). [3171] Cf. Isa. xlix. 8, 9. [3172] Isa. xlix. 9. __________________________________________________________________ Chapter LIV. And since Celsus, although professing to know all about the Gospel, reproaches the Saviour because of His sufferings, saying that He received no assistance from the Father, or was unable to aid Himself; we have to state that His sufferings were the subject of prophecy, along with the cause of them; because it was for the benefit of mankind that He should die on their account, [3173] and should suffer stripes because of His condemnation. It was predicted, moreover, that some from among the Gentiles would come to the knowledge of Him (among whom the prophets are not included); and it had been declared that He would be seen in a form which is deemed dishonourable among men. The words of prophecy run thus: "Lo, my Servant shall have understanding, and shall be exalted and glorified, and raised exceedingly high. In like manner, many shall be astonished at Thee; so Thy form shall be in no reputation among men, and Thy glory among the sons of men. Lo, many nations shall marvel because of Him; and kings shall close their mouths: because they, to whom no message about Him was sent, shall see Him; and they who have not heard of Him, shall have knowledge of Him." [3174] "Lord, who hath believed our report? and to whom was the arm of the Lord revealed? We have reported, as a child before Him, as a root in a thirsty ground. He has no form nor glory; and we beheld Him, and He had not any form nor beauty: but His appearance was without honour, and deficient more than that of all men. He was a man under suffering, and who knew how to bear sickness: because His countenance was averted, He was treated with disrespect, and was made of no account. This man bears our sins, and suffers pain on our behalf; and we regarded Him as in trouble, and in suffering, and as ill-treated. But He was wounded for our sins, and bruised for our iniquities. The chastisement of our peace was upon Him; by His stripes we were healed. We all, like sheep, wandered from the way. A man wandered in his way, and the Lord delivered Him on account of our sins; and He, because of His evil treatment, opens not His mouth. As a sheep was He led to slaughter; and as a lamb before her shearer is dumb, so He opens not His mouth. In His humiliation His judgment was taken away. And who shall describe His generation? because His life is taken away from the earth; because of the iniquities of My people was He led unto death." [3175] __________________________________________________________________ [3173] huper auton. [3174] Cf. Isa. lii. 13-15 in the Septuagint version (Roman text). [3175] Cf. Isa. liii. 1-8 in the Septuagint version (Roman text). __________________________________________________________________ Chapter LV. Now I remember that, on one occasion, at a disputation held with certain Jews, who were reckoned wise men, I quoted these prophecies; to which my Jewish opponent replied, that these predictions bore reference to the whole people, regarded as one individual, and as being in a state of dispersion and suffering, in order that many proselytes might be gained, on account of the dispersion of the Jews among numerous heathen nations. And in this way he explained the words, "Thy form shall be of no reputation among men;" and then, "They to whom no message was sent respecting him shall see;" and the expression, "A man under suffering." Many arguments were employed on that occasion during the discussion to prove that these predictions regarding one particular person were not rightly applied by them to the whole nation. And I asked to what character the expression would be appropriate, "This man bears our sins, and suffers pain on our behalf;" and this, "But He was wounded for our sins, and bruised for our iniquities;" and to whom the expression properly belonged, "By His stripes were we healed." For it is manifest that it is they who had been sinners, and had been healed by the Saviour's sufferings (whether belonging to the Jewish nation or converts from the Gentiles), who use such language in the writings of the prophet who foresaw these events, and who, under the influence of the Holy Spirit, applied these words to a person. But we seemed to press them hardest with the expression, "Because of the iniquities of My people was He led away unto death." For if the people, according to them, are the subject of the prophecy, how is the man said to be led away to death because of the iniquities of the people of God, unless he be a different person from that people of God? And who is this person save Jesus Christ, by whose stripes they who believe on Him are healed, when "He had spoiled the principalities and powers (that were over us), and had made a show of them openly on His cross?" [3176] At another time we may explain the several parts of the prophecy, leaving none of them unexamined. But these matters have been treated at greater length, necessarily as I think, on account of the language of the Jew, as quoted in the work of Celsus. __________________________________________________________________ [3176] [Col. ii. 15. S.] __________________________________________________________________ Chapter LVI. Now it escaped the notice of Celsus, and of the Jew whom he has introduced, and of all who are not believers in Jesus, that the prophecies speak of two advents of Christ: the former characterized by human suffering and humility, in order that Christ, being with men, might make known the way that leads to God, and might leave no man in this life a ground of excuse, in saying that he knew not of the judgment to come; and the latter, distinguished only by glory and divinity, having no element of human infirmity intermingled with its divine greatness. To quote the prophecies at length would be tedious; and I deem it sufficient for the present to quote a part of the forty-fifth Psalm, which has this inscription, in addition to others, "A Psalm for the Beloved," where God is evidently addressed in these words: "Grace is poured into Thy lips: therefore God will bless Thee for ever and ever. Gird Thy sword on Thy thigh, O mighty One, with Thy beauty and Thy majesty. And stretch forth, and ride prosperously, and reign, because of Thy truth, and meekness, and righteousness; and Thy right hand shall lead Thee marvellously. Thine arrows are pointed, O mighty One; the people will fall under Thee in the heart of the enemies of the King." [3177] But attend carefully to what follows, where He is called God: "For Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity: therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows." [3178] And observe that the prophet, speaking familiarly to God, whose "throne is for ever and ever," and "a sceptre of righteousness the sceptre of His kingdom," says that this God has been anointed by a God who was His God, and anointed, because more than His fellows He had loved righteousness and hated iniquity. And I remember that I pressed the Jew, who was deemed a learned man, very hard with this passage; and he, being perplexed about it, gave such an answer as was in keeping with his Judaistic views, saying that the words, "Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of Thy kingdom," are spoken of the God of all things; and these, "Thou hast loved righteousness and hated iniquity, therefore Thy God hath anointed Thee," etc., refer to the Messiah. [3179] __________________________________________________________________ [3177] Ps. xlv. 2-5. [3178] Ps. xlv. 6, 7. [3179] pros ton Christon. __________________________________________________________________ Chapter LVII. The Jew, moreover, in the treatise, addresses the Saviour thus: "If you say that every man, born according to the decree of Divine Providence, is a son of God, in what respect should you differ from another?" In reply to whom we say, that every man who, as Paul expresses it, is no longer under fear, as a schoolmaster, but who chooses good for its own sake, is "a son of God;" but this man is distinguished far and wide above every man who is called, on account of his virtues, a son of God, seeing He is, as it were, a kind of source and beginning of all such. The words of Paul are as follow: "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father." [3180] But, according to the Jew of Celsus, "countless individuals will convict Jesus of falsehood, alleging that those predictions which were spoken of him were intended of them." We are not aware, indeed, whether Celsus knew of any who, after coming into this world, and having desired to act as Jesus did, declared themselves to be also the "sons of God," or the "power" of God. But since it is in the spirit of truth that we examine each passage, we shall mention that there was a certain Theudas among the Jews before the birth of Christ, who gave himself out as some great one, after whose death his deluded followers were completely dispersed. And after him, in the days of the census, when Jesus appears to have been born, one Judas, a Galilean, gathered around him many of the Jewish people, saying he was a wise man, and a teacher of certain new doctrines. And when he also had paid the penalty of his rebellion, his doctrine was overturned, having taken hold of very few persons indeed, and these of the very humblest condition. And after the times of Jesus, Dositheus the Samaritan also wished to persuade the Samaritans that he was the Christ predicted by Moses; and he appears to have gained over some to his views. But it is not absurd, in quoting the extremely wise observation of that Gamaliel named in the book of Acts, to show how those persons above mentioned were strangers to the promise, being neither "sons of God" nor "powers" of God, whereas Christ Jesus was truly the Son of God. Now Gamaliel, in the passage referred to, said: "If this counsel or this work be of men, it will come to nought" (as also did the designs of those men already mentioned after their death); "but if it be of God, ye cannot overthrow this doctrine, lest haply ye be found even to fight against God." [3181] There was also Simon the Samaritan magician, who wished to draw away certain by his magical arts. And on that occasion he was successful; but now-a-days it is impossible to find, I suppose, thirty of his followers in the entire world, and probably I have even overstated the number. There are exceedingly few in Palestine; while in the rest of the world, through which he desired to spread the glory of his name, you find it nowhere mentioned. And where it is found, it is found quoted from the Acts of the Apostles; so that it is to Christians that he owes this mention of himself, the unmistakeable result having proved that Simon was in no respect divine. __________________________________________________________________ [3180] Rom. viii. 15. [3181] Cf. Acts v. 38, 39. __________________________________________________________________ Chapter LVIII. After these matters this Jew of Celsus, instead of the Magi mentioned in the Gospel, says that "Chaldeans are spoken of by Jesus as having been induced to come to him at his birth, and to worship him while yet an infant as a God, and to have made this known to Herod the tetrarch; and that the latter sent and slew all the infants that had been born about the same time, thinking that in this way he would ensure his death among the others; and that he was led to do this through fear that, if Jesus lived to a sufficient age, he would obtain the throne." See now in this instance the blunder of one who cannot distinguish between Magi and Chaldeans, nor perceive that what they profess is different, and so has falsified the Gospel narrative. I know not, moreover, why he has passed by in silence the cause which led the Magi to come, and why he has not stated, according to the scriptural account, that it was a star seen by them in the east. Let us see now what answer we have to make to these statements. The star that was seen in the east we consider to have been a new star, unlike any of the other well-known planetary bodies, either those in the firmament above or those among the lower orbs, but partaking of the nature of those celestial bodies which appear at times, such as comets, or those meteors which resemble beams of wood, or beards, or wine jars, or any of those other names by which the Greeks are accustomed to describe their varying appearances. And we establish our position in the following manner. __________________________________________________________________ Chapter LIX. It has been observed that, on the occurrence of great events, and of mighty changes in terrestrial things, such stars are wont to appear, indicating either the removal of dynasties or the breaking out of wars, or the happening of such circumstances as may cause commotions upon the earth. But we have read in the Treatise on Comets by Chæremon the Stoic, that on some occasions also, when good was to happen, comets made their appearance; and he gives an account of such instances. If, then, at the commencement of new dynasties, or on the occasion of other important events, there arises a comet so called, or any similar celestial body, why should it be matter of wonder that at the birth of Him who was to introduce a new doctrine to the human race, and to make known His teaching not only to Jews, but also to Greeks, and to many of the barbarous nations besides, a star should have arisen? Now I would say, that with respect to comets there is no prophecy in circulation to the effect that such and such a comet was to arise in connection with a particular kingdom or a particular time; but with respect to the appearance of a star at the birth of Jesus there is a prophecy of Balaam recorded by Moses to this effect: "There shall arise a star out of Jacob, and a man shall rise up out of Israel." [3182] And now, if it shall be deemed necessary to examine the narrative about the Magi, and the appearance of the star at the birth of Jesus, the following is what we have to say, partly in answer to the Greeks, and partly to the Jews. __________________________________________________________________ [3182] Cf. Num. xxiv. 17 (Septuag.). __________________________________________________________________ Chapter LX. To the Greeks, then, I have to say that the Magi, being on familiar terms with evil spirits, and invoking them for such purposes as their knowledge and wishes extend to, bring about such results only as do not appear to exceed the superhuman power and strength of the evil spirits, and of the spells which invoke them, to accomplish; but should some greater manifestation of divinity be made, then the powers of the evil spirits are overthrown, being unable to resist the light of divinity. It is probable, therefore, that since at the birth of Jesus "a multitude of the heavenly host," as Luke records, and as I believe, "praised God, saying, Glory to God in the highest, and on earth peace, good-will towards men," the evil spirits on that account became feeble, and lost their strength, the falsity of their sorcery being manifested, and their power being broken; this overthrow being brought about not only by the angels having visited the terrestrial regions on account of the birth of Jesus, but also by the power of Jesus Himself, and His innate divinity. The Magi, accordingly, wishing to produce the customary results, which formerly they used to perform by means of certain spells and sorceries, sought to know the reason of their failure, conjecturing the cause to be a great one; and beholding a divine sign in the heaven, they desired to learn its signification. I am therefore of opinion that, possessing as they did the prophecies of Balaam, which Moses also records, inasmuch as Balaam was celebrated for such predictions, and finding among them the prophecy about the star, and the words, "I shall show him to him, but not now; I deem him happy, although he will not be near," [3183] they conjectured that the man whose appearance had been foretold along with that of the star, had actually come into the world; and having predetermined that he was superior in power to all demons, and to all common appearances and powers, they resolved to offer him homage. They came, accordingly, to Judea, persuaded that some king had been born; but not knowing over what kingdom he was to reign, and being ignorant also of the place of his birth, bringing gifts, which they offered to him as one whose nature partook, if I may so speak, both of God and of a mortal man,--gold, viz., as to a king; myrrh, as to one who was mortal; and incense, as to a God; and they brought these offerings after they had learned the place of His birth. But since He was a God, the Saviour of the human race, raised far above all those angels which minister to men, an angel rewarded the piety of the Magi for their worship of Him, by making known to them that they were not to go back to Herod, but to return to their own homes by another way. __________________________________________________________________ [3183] Cf. Num. xxiv. 17 (Septuag.). __________________________________________________________________ Chapter LXI. That Herod conspired against the Child (although the Jew of Celsus does not believe that this really happened), is not to be wondered at. For wickedness is in a certain sense blind, and would desire to defeat fate, as if it were stronger than it. And this being Herod's condition, he both believed that a king of the Jews had been born, and yet cherished a purpose contradictory of such a belief; not seeing that the Child is assuredly either a king and will come to the throne, or that he is not to be a king, and that his death, therefore, will be to no purpose. He desired accordingly to kill Him, his mind being agitated by contending passions on account of his wickedness, and being instigated by the blind and wicked devil who from the very beginning plotted against the Saviour, imagining that He was and would become some mighty one. An angel, however, perceiving the course of events, intimated to Joseph, although Celsus may not believe it, that he was to withdraw with the Child and His mother into Egypt, while Herod slew all the infants that were in Bethlehem and the surrounding borders, in the hope that he would thus destroy Him also who had been born King of the Jews. For he saw not the sleepless guardian power that is around those who deserve to be protected and preserved for the salvation of men, of whom Jesus is the first, superior to all others in honour and excellence, who was to be a King indeed, but not in the sense that Herod supposed, but in that in which it became God to bestow a kingdom,--for the benefit, viz., of those who were to be under His sway, who was to confer no ordinary and unimportant blessings, so to speak, upon His subjects, but who was to train them and to subject them to laws that were truly from God. And Jesus, knowing this well, and denying that He was a king in the sense that the multitude expected, but declaring the superiority of His kingdom, says: "If My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews: but now is My kingdom not of this world." [3184] Now, if Celsus had seen this, he would not have said: "But if, then, this was done in order that you might not reign in his stead when you had grown to man's estate; why, after you did reach that estate, do you not become a king, instead of you, the Son of God, wandering about in so mean a condition, hiding yourself through fear, and leading a miserable life up and down?" Now, it is not dishonourable to avoid exposing one's self to dangers, but to guard carefully against them, when this is done, not through fear of death, but from a desire to benefit others by remaining in life, until the proper time come for one who has assumed human nature to die a death that will be useful to mankind. And this is plain to him who reflects that Jesus died for the sake of men,--a point of which we have spoken to the best of our ability in the preceding pages. __________________________________________________________________ [3184] Cf. John xviii. 36. __________________________________________________________________ Chapter LXII. And after such statements, showing his ignorance even of the number of the apostles, he proceeds thus: "Jesus having gathered around him ten or eleven persons of notorious character, the very wickedest of tax-gatherers and sailors, fled in company with them from place to place, and obtained his living in a shameful and importunate manner." Let us to the best of our power see what truth there is in such a statement. It is manifest to us all who possess the Gospel narratives, which Celsus does not appear even to have read, that Jesus selected twelve apostles, and that of these Matthew alone was a tax-gatherer; that when he calls them indiscriminately sailors, he probably means James and John, because they left their ship and their father Zebedee, and followed Jesus; for Peter and his brother Andrew, who employed a net to gain their necessary subsistence, must be classed not as sailors, but as the Scripture describes them, as fishermen. The Lebes [3185] also, who was a follower of Jesus, may have been a tax-gatherer; but he was not of the number of the apostles, except according to a statement in one of the copies of Mark's Gospel. [3186] And we have not ascertained the employments of the remaining disciples, by which they earned their livelihood before becoming disciples of Jesus. I assert, therefore, in answer to such statements as the above, that it is clear to all who are able to institute an intelligent and candid examination into the history of the apostles of Jesus, that it was by help of a divine power that these men taught Christianity, and succeeded in leading others to embrace the word of God. For it was not any power of speaking, or any orderly arrangement of their message, according to the arts of Grecian dialectics or rhetoric, which was in them the effective cause of converting their hearers. Nay, I am of opinion that if Jesus had selected some individuals who were wise according to the apprehension of the multitude, and who were fitted both to think and speak so as to please them, and had used such as the ministers of His doctrine, He would most justly have been suspected of employing artifices, like those philosophers who are the leaders of certain sects, and consequently the promise respecting the divinity of His doctrine would not have manifested itself; for had the doctrine and the preaching consisted in the persuasive utterance and arrangement of words, then faith also, like that of the philosophers of the world in their opinions, would have been through the wisdom of men, and not through the power of God. Now, who is there on seeing fishermen and tax-gatherers, who had not acquired even the merest elements of learning (as the Gospel relates of them, and in respect to which Celsus believes that they speak the truth, inasmuch as it is their own ignorance which they record), discoursing boldly not only among the Jews of faith in Jesus, but also preaching Him with success among other nations, would not inquire whence they derived this power of persuasion, as theirs was certainly not the common method followed by the multitude? And who would not say that the promise, "Follow Me, and I will make you fishers of men," [3187] had been accomplished by Jesus in the history of His apostles by a sort of divine power? And to this also, Paul, referring in terms of commendation, as we have stated a little above, says: "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God." [3188] For, according to the predictions in the prophets, foretelling the preaching of the Gospel, "the Lord gave the word in great power to them who preached it, even the King of the powers of the Beloved," [3189] in order that the prophecy might be fulfilled which said, "His words shall run very swiftly." [3190] And we see that "the voice of the apostles of Jesus has gone forth into all the earth, and their words to the end of the world." [3191] On this account are they who hear the word powerfully proclaimed filled with power, which they manifest both by their dispositions and their lives, and by struggling even to death on behalf of the truth; while some are altogether empty, although they profess to believe in God through Jesus, inasmuch as, not possessing any divine power, they have the appearance only of being converted to the word of God. And although I have previously mentioned a Gospel declaration uttered by the Saviour, I shall nevertheless quote it again, as appropriate to the present occasion, as it confirms both the divine manifestation of our Saviour's foreknowledge regarding the preaching of His Gospel, and the power of His word, which without the aid of teachers gains the mastery over those who yield their assent to persuasion accompanied with divine power; and the words of Jesus referred to are, "The harvest is plenteous, but the labourers are few; pray ye therefore the Lord of the harvest, that He will send forth labourers into His harvest." [3192] __________________________________________________________________ [3185] Lebes. [3186] Cf. Mark iii. 18 with Matt. x. 3. [3187] Matt. iv. 19. [3188] Cf. 1 Cor. ii. 4, 5. [3189] Cf. Ps. lxviii. 11 (Septuag.). [3190] Ps. cxlvii. 15. [3191] Ps. xix. 4. [3192] Matt. ix. 37, 38. __________________________________________________________________ Chapter LXIII. And since Celsus has termed the apostles of Jesus men of infamous notoriety, saying that they were tax-gatherers and sailors of the vilest character, we have to remark, with respect to this charge, that he seems, in order to bring an accusation against Christianity, to believe the Gospel accounts only where he pleases, and to express his disbelief of them, in order that he may not be forced to admit the manifestations of Divinity related in these same books; whereas one who sees the spirit of truth by which the writers are influenced, ought, from their narration of things of inferior importance, to believe also the account of divine things. Now in the general Epistle of Barnabas, from which perhaps Celsus took the statement that the apostles were notoriously wicked men, it is recorded that "Jesus selected His own apostles, as persons who were more guilty of sin than all other evildoers." [3193] And in the Gospel according to Luke, Peter says to Jesus, "Depart from me, O Lord, for I am a sinful man." [3194] Moreover, Paul, who himself also at a later time became an apostle of Jesus, says in his Epistle to Timothy, "This is a faithful saying, that Jesus Christ came into the world to save sinners, of whom I am the chief." [3195] And I do not know how Celsus should have forgotten or not have thought of saying something about Paul, the founder, after Jesus, of the Churches that are in Christ. He saw, probably, that anything he might say about that apostle would require to be explained, in consistency with the fact that, after being a persecutor of the Church of God, and a bitter opponent of believers, who went so far even as to deliver over the disciples of Jesus to death, so great a change afterwards passed over him, that he preached the Gospel of Jesus from Jerusalem round about to Illyricum, and was ambitious to carry the glad tidings where he needed not to build upon another man's foundation, but to places where the Gospel of God in Christ had not been proclaimed at all. What absurdity, therefore, is there, if Jesus, desiring to manifest to the human race the power which He possesses to heal souls, should have selected notorious and wicked men, and should have raised them to such a degree of moral excellence, that they became a pattern of the purest virtue to all who were converted by their instrumentality to the Gospel of Christ? __________________________________________________________________ [3193] Epistle of Barnabas, chap. v. vol. i. p. 139. [3194] Luke v. 8. [3195] Cf. 1 Tim. i. 15. __________________________________________________________________ Chapter LXIV. But if we were to reproach those who have been converted with their former lives, then we would have occasion to accuse Phædo also, even after he became a philosopher; since, as the history relates, he was drawn away by Socrates from a house of bad fame [3196] to the pursuits of philosophy. Nay, even the licentious life of Polemo, the successor of Xenocrates, will be a subject of reproach to philosophy; whereas even in these instances we ought to regard it as a ground of praise, that reasoning was enabled, by the persuasive power of these men, to convert from the practice of such vices those who had been formerly entangled by them. Now among the Greeks there was only one Phædo, I know not if there were a second, and one Polemo, who betook themselves to philosophy, after a licentious and most wicked life; while with Jesus there were not only at the time we speak of, the twelve disciples, but many more at all times, who, becoming a band of temperate men, speak in the following terms of their former lives: "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour towards man appeared, by the washing of regeneration, and renewing of the Holy Ghost, which He shed upon us richly," [3197] we became such as we are. For "God sent forth His Word and healed them, and delivered them from their destructions," [3198] as the prophet taught in the book of Psalms. And in addition to what has been already said, I would add the following: that Chrysippus, in his treatise on the Cure of the Passions, in his endeavours to restrain the passions of the human soul, not pretending to determine what opinions are the true ones, says that according to the principles of the different sects are those to be cured who have been brought under the dominion of the passions, and continues: "And if pleasure be an end, then by it must the passions be healed; and if there be three kinds of chief blessings, still, according to this doctrine, it is in the same way that those are to be freed from their passions who are under their dominion;" whereas the assailants of Christianity do not see in how many persons the passions have been brought under restraint, and the flood of wickedness checked, and savage manners softened, by means of the Gospel. So that it well became those who are ever boasting of their zeal for the public good, to make a public acknowledgement of their thanks to that doctrine which by a new method led men to abandon many vices, and to bear their testimony at least to it, that even though not the truth, it has at all events been productive of benefit to the human race. __________________________________________________________________ [3196] apo oikematos. Such is the reading in the text of Lommatzsch. Hoeschel and Spencer read apo oikematos eteiou, and Ruaus proposes hetairiou. [3197] Cf. Tit. iii. 3-6. [3198] Cf. Ps. cvii. 20. __________________________________________________________________ Chapter LXV. And since Jesus, in teaching His disciples not to be guilty of rashness, gave them the precept, "If they persecute you in this city, flee ye into another; and if they persecute you in the other, flee again into a third," [3199] to which teaching He added the example of a consistent life, acting so as not to expose Himself to danger rashly, or unseasonably, or without good grounds; from this Celsus takes occasion to bring a malicious and slanderous accusation,--the Jew whom he brings forward saying to Jesus, "In company with your disciples you go and hide yourself in different places." Now similar to what has thus been made the ground of a slanderous charge against Jesus and His disciples, do we say was the conduct recorded of Aristotle. This philosopher, seeing that a court was about to be summoned to try him, on the ground of his being guilty of impiety on account of certain of his philosophical tenets which the Athenians regarded as impious, withdrew from Athens, and fixed his school in Chalcis, defending his course of procedure to his friends by saying, "Let us depart from Athens, that we may not give the Athenians a handle for incurring guilt a second time, as formerly in the case of Socrates, and so prevent them from committing a second act of impiety against philosophy." He further says, "that Jesus went about with His disciples, and obtained His livelihood in a disgraceful and importunate manner." Let him show wherein lay the disgraceful and importunate element in their manner of subsistence. For it is related in the Gospels, that there were certain women who had been healed of their diseases, among whom also was Susanna, who from their own possessions afforded the disciples the means of support. And who is there among philosophers, that, when devoting himself to the service of his acquaintances, is not in the habit of receiving from them what is needful for his wants? Or is it only in them that such acts are proper and becoming; but when the disciples of Jesus do the same, they are accused by Celsus of obtaining their livelihood by disgraceful importunity? __________________________________________________________________ [3199] Cf. Matt. x. 23. __________________________________________________________________ Chapter LXVI. And in addition to the above, this Jew of Celsus afterwards addresses Jesus: "What need, moreover, was there that you, while still an infant, should be conveyed into Egypt? Was it to escape being murdered? But then it was not likely that a God should be afraid of death; and yet an angel came down from heaven, commanding you and your friends to flee, lest ye should be captured and put to death! And was not the great God, who had already sent two angels on your account, able to keep you, His only Son, there in safety?" From these words Celsus seems to think that there was no element of divinity in the human body and soul of Jesus, but that His body was not even such as is described in the fables of Homer; and with a taunt also at the blood of Jesus which was shed upon the cross, he adds that it was not "Ichor, such as flows in the veins of the blessed gods." [3200] We now, believing Jesus Himself, when He says respecting His divinity, "I am the way, and the truth, and the life," [3201] and employs other terms of similar import; and when He says respecting His being clothed with a human body, "And now ye seek to kill Me, a man that hath told you the truth," [3202] conclude that He was a kind of compound being. And so it became Him who was making provision for His sojourning in the world as a human being, not to expose Himself unseasonably to the danger of death. And in like manner it was necessary that He should be taken away by His parents, acting under the instructions of an angel from heaven, who communicated to them the divine will, saying on the first occasion, "Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Ghost;" [3203] and on the second, "Arise, and take the young Child, and His mother, and flee into Egypt; and be thou there until I bring thee word: for Herod will seek the young Child to destroy Him." [3204] Now, what is recorded in these words appears to me to be not at all marvellous. For in either passage of Scripture it is stated that it was in a dream that the angel spoke these words; and that in a dream certain persons may have certain things pointed out to them to do, is an event of frequent occurrence to many individuals,--the impression on the mind being produced either by an angel or by some other thing. Where, then, is the absurdity in believing that He who had once become incarnate, should be led also by human guidance to keep out of the way of dangers? Not indeed from any impossibility that it should be otherwise, but from the moral fitness that ways and means should be made use of to ensure the safety of Jesus. And it was certainly better that the Child Jesus should escape the snare of Herod, and should reside with His parents in Egypt until the death of the conspirator, than that Divine Providence should hinder the free-will of Herod in his wish to put the Child to death, or that the fabled poetic helmet of Hades should have been employed, or anything of a similar kind done with respect to Jesus, or that they who came to destroy Him should have been smitten with blindness like the people of Sodom. For the sending of help to Him in a very miraculous and unnecessarily public manner, would not have been of any service to Him who wished to show that as a man, to whom witness was borne by God, He possessed within that form which was seen by the eyes of men some higher element of divinity,--that which was properly the Son of God--God the Word--the power of God, and the wisdom of God--He who is called the Christ. But this is not a suitable occasion for discussing the composite nature of the incarnate Jesus; the investigation into such a subject being for believers, so to speak, a sort of private question. __________________________________________________________________ [3200] Cf. Iliad, v. 340. [3201] John xiv. 6. [3202] Cf. John viii. 40. [3203] Cf. Matt. i. 20. [3204] Cf. Matt. ii. 13. __________________________________________________________________ Chapter LXVII. After the above, this Jew of Celsus, as if he were a Greek who loved learning, and were well instructed in Greek literature, continues: "The old mythological fables, which attributed a divine origin to Perseus, and Amphion, and Æacus, and Minos, were not believed by us. Nevertheless, that they might not appear unworthy of credit, they represented the deeds of these personages as great and wonderful, and truly beyond the power of man; but what hast thou done that is noble or wonderful either in deed or in word? Thou hast made no manifestation to us, although they challenged you in the temple to exhibit some unmistakeable sign that you were the Son of God." In reply to which we have to say: Let the Greeks show to us, among those who have been enumerated, any one whose deeds have been marked by a utility and splendour extending to after generations, and which have been so great as to produce a belief in the fables which represented them as of divine descent. But these Greeks can show us nothing regarding those men of whom they speak, which is even inferior by a great degree to what Jesus did; unless they take us back to their fables and histories, wishing us to believe them without any reasonable grounds, and to discredit the Gospel accounts even after the clearest evidence. For we assert that the whole habitable world contains evidence of the works of Jesus, in the existence of those Churches of God which have been founded through Him by those who have been converted from the practice of innumerable sins. [3205] And the name of Jesus can still remove distractions from the minds of men, and expel demons, and also take away diseases; and produce a marvellous meekness of spirit and complete change of character, and a humanity, and goodness, and gentleness in those individuals who do not feign themselves to be Christians for the sake of subsistence or the supply of any mortal wants, but who have honestly accepted the doctrine concerning God and Christ, and the judgment to come. __________________________________________________________________ [3205] [Note the words, "The whole habitable world," and comp. cap. iii., supra, "the defeat of the whole world." In cap. vii. is another important testimony. "Countless numbers" is the phrase in cap. xxvii. See cap. xxix. also, ad finem. Such evidence cannot be explained away.] __________________________________________________________________ Chapter LXVIII. But after this, Celsus, having a suspicion that the great works performed by Jesus, of which we have named a few out of a great number, would be brought forward to view, affects to grant that those statements may be true which are made regarding His cures, or His resurrection, or the feeding of a multitude with a few loaves, from which many fragments remained over, or those other stories which Celsus thinks the disciples have recorded as of a marvellous nature; and he adds: "Well, let us believe that these were actually wrought by you." But then he immediately compares them to the tricks of jugglers, who profess to do more wonderful things, and to the feats performed by those who have been taught by Egyptians, who in the middle of the market-place, in return for a few obols, will impart the knowledge of their most venerated arts, and will expel demons from men, and dispel diseases, and invoke the souls of heroes, and exhibit expensive banquets, and tables, and dishes, and dainties having no real existence, and who will put in motion, as if alive, what are not really living animals, but which have only the appearance of life. And he asks, "Since, then, these persons can perform such feats, shall we of necessity conclude that they are sons of God,' or must we admit that they are the proceedings of wicked men under the influence of an evil spirit?" You see that by these expressions he allows, as it were, the existence of magic. I do not know, however, if he is the same who wrote several books against it. But, as it helped his purpose, he compares the (miracles) related of Jesus to the results produced by magic. There would indeed be a resemblance between them, if Jesus, like the dealers in magical arts, had performed His works only for show; but now there is not a single juggler who, by means of his proceedings, invites his spectators to reform their manners, or trains those to the fear of God who are amazed at what they see, nor who tries to persuade them so to live as men who are to be justified [3206] by God. And jugglers do none of these things, because they have neither the power nor the will, nor any desire to busy themselves about the reformation of men, inasmuch as their own lives are full of the grossest and most notorious sins. But how should not He who, by the miracles which He did, induced those who beheld the excellent results to undertake the reformation of their characters, manifest Himself not only to His genuine disciples, but also to others, as a pattern of most virtuous life, in order that His disciples might devote themselves to the work of instructing men in the will of God, and that the others, after being more fully instructed by His word and character than by His miracles, as to how they were to direct their lives, might in all their conduct have a constant reference to the good pleasure of the universal God? And if such were the life of Jesus, how could any one with reason compare Him with the sect of impostors, and not, on the contrary, believe, according to the promise, that He was God, who appeared in human form to do good to our race? __________________________________________________________________ [3206] hos dikaiothesomenous. __________________________________________________________________ Chapter LXIX. After this, Celsus, confusing together the Christian doctrine and the opinions of some heretical sect, and bringing them forward as charges that were applicable to all who believe in the divine word, says: "Such a body as yours could not have belonged to God." Now, in answer to this, we have to say that Jesus, on entering into the world, assumed, as one born of a woman, a human body, and one which was capable of suffering a natural death. For which reason, in addition to others, we say that He was also a great wrestler; [3207] having, on account of His human body, been tempted in all respects like other men, but no longer as men, with sin as a consequence, but being altogether without sin. For it is distinctly clear to us that "He did no sin, neither was guile found in His mouth; and as one who knew no sin," [3208] God delivered Him up as pure for all who had sinned. Then Celsus says: "The body of god would not have been so generated as you, O Jesus, were." He saw, besides, that if, as it is written, it had been born, His body somehow might be even more divine than that of the multitude, and in a certain sense a body of god. But he disbelieves the accounts of His conception by the Holy Ghost, and believes that He was begotten by one Panthera, who corrupted the Virgin, "because a god's body would not have been so generated as you were." But we have spoken of these matters at greater length in the preceding pages. __________________________________________________________________ [3207] megan agonisten. [3208] [1 Pet. ii. 22; 2 Cor. v. 21. S.] __________________________________________________________________ Chapter LXX. He asserts, moreover, that "the body of a god is not nourished with such food (as was that of Jesus)," since he is able to prove from the Gospel narratives both that He partook of food, and food of a particular kind. Well, be it so. Let him assert that He ate the passover with His disciples, when He not only used the words, "With desire have I desired to eat this passover with you," but also actually partook of the same. And let him say also, that He experienced the sensation of thirst beside the well of Jacob, and drank of the water of the well. In what respect do these facts militate against what we have said respecting the nature of His body? Moreover, it appears indubitable that after His resurrection He ate a piece of fish; for, according to our view, He assumed a (true) body, as one born of a woman. "But," objects Celsus, "the body of a god does not make use of such a voice as that of Jesus, nor employ such a method of persuasion as he." These are, indeed, trifling and altogether contemptible objections. For our reply to him will be, that he who is believed among the Greeks to be a god, viz., the Pythian and Didymean Apollo, makes use of such a voice for his Pythian priestess at Delphi, and for his prophetess at Miletus; and yet neither the Pythian nor Didymean is charged by the Greeks with not being a god, nor any other Grecian deity whose worship is established in one place. And it was far better, surely, that a god should employ a voice which, on account of its being uttered with power, should produce an indescribable sort of persuasion in the minds of the hearers. __________________________________________________________________ Chapter LXXI. Continuing to pour abuse upon Jesus as one who, on account of his impiety and wicked opinions, was, so to speak, hated by God, he asserts that "these tenets of his were those of a wicked and God-hated sorcerer." And yet, if the name and the thing be properly examined, it will be found an impossibility that man should be hated by God, seeing God loves all existing things, and "hateth nothing of what He has made," for He created nothing in a spirit of hatred. And if certain expressions in the prophets convey such an impression, they are to be interpreted in accordance with the general principle by which Scripture employs such language with regard to God as if He were subject to human affections. But what reply need be made to him who, while professing to bring foreward credible statements, thinks himself bound to make use of calumnies and slanders against Jesus, as if He were a wicked sorcerer? Such is not the procedure of one who seeks to make good his case, but of one who is in an ignorant and unphilosophic state of mind, inasmuch as the proper course is to state the case, and candidly to investigate it; and, according to the best of his ability, to bring forward what occurs to him with regard to it. But as the Jew of Celsus has, with the above remarks, brought to a close his charges against Jesus, so we also shall here bring to a termination the contents of our first book in reply to him. And if God bestow the gift of that truth which destroys all falsehood, agreeably to the words of the prayer, "Cut them off in thy truth," [3209] we shall begin, in what follows, the consideration of the second appearance of the Jew, in which he is represented by Celsus as addressing those who have become converts to Jesus. __________________________________________________________________ [3209] Ps. liv. 5. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book II. Chapter I. The first book of our answer to the treatise of Celsus, entitled A True Discourse, which concluded with the representation of the Jew addressing Jesus, having now extended to a sufficient length, we intend the present part as a reply to the charges brought by him against those who have been converted from Judaism to Christianity. [3210] And we call attention, in the first place, to this special question, viz., why Celsus, when he had once resolved upon the introduction of individuals upon the stage of his book, did not represent the Jew as addressing the converts from heathenism rather than those from Judaism, seeing that his discourse, if directed to us, would have appeared more likely to produce an impression. [3211] But probably this claimant to universal knowledge does not know what is appropriate in the matter of such representations; and therefore let us proceed to consider what he has to say to the converts from Judaism. He asserts that "they have forsaken the law of their fathers, in consequence of their minds being led captive by Jesus; that they have been most ridiculously deceived, and that they have become deserters to another name and to another mode of life." Here he has not observed that the Jewish converts have not deserted the law of their fathers, inasmuch as they live according to its prescriptions, receiving their very name from the poverty of the law, according to the literal acceptation of the word; for Ebion signifies "poor" among the Jews, [3212] and those Jews who have received Jesus as Christ are called by the name of Ebionites. Nay, Peter himself seems to have observed for a considerable time the Jewish observances enjoined by the law of Moses, not having yet learned from Jesus to ascend from the law that is regulated according to the letter, to that which is interpreted according to the spirit,--a fact which we learn from the Acts of the Apostles. For on the day after the angel of God appeared to Cornelius, suggesting to him "to send to Joppa, to Simon surnamed Peter," Peter "went up into the upper room to pray about the sixth hour. And he became very hungry, and would have eaten: but while they made ready he fell into a trance, and saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth; wherein were all manner of four-footed beasts, and creeping things of the earth, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call thou not common." [3213] Now observe how, by this instance, Peter is represented as still observing the Jewish customs respecting clean and unclean animals. And from the narrative that follows, it is manifest that he, as being yet a Jew, and living according to their traditions, and despising those who were beyond the pale of Judaism, stood in need of a vision to lead him to communicate to Cornelius (who was not an Israelite according to the flesh), and to those who were with him, the word of faith. Moreover, in the Epistle to the Galatians, Paul states that Peter, still from fear of the Jews, ceased upon the arrival of James to eat with the Gentiles, and "separated himself from them, fearing them that were of the circumcision;" [3214] and the rest of the Jews, and Barnabas also, followed the same course. And certainly it was quite consistent that those should not abstain from the observance of Jewish usages who were sent to minister to the circumcision, when they who "seemed to be pillars" gave the right hand of fellowship to Paul and Barnabas, in order that, while devoting themselves to the circumcision, the latter might preach to the Gentiles. And why do I mention that they who preached to the circumcision withdrew and separated themselves from the heathen, when even Paul himself "became as a Jew to the Jews, that he might gain the Jews?" Wherefore also in the Acts of the Apostles it is related that he even brought an offering to the altar, that he might satisfy the Jews that he was no apostate from their law. [3215] Now, if Celsus had been acquainted with all these circumstances, he would not have represented the Jew holding such language as this to the converts from Judaism: "What induced you, my fellow-citizens, to abandon the law of your fathers, and to allow your minds to be led captive by him with whom we have just conversed, and thus be most ridiculously deluded, so as to become deserters from us to another name, and to the practices of another life?" __________________________________________________________________ [3210] [Comp. Justin, Dial. with Trypho (passim), vol. i., this series.] [3211] pithanotatos. [3212] nvyv'. [3213] Cf. Acts x. 9-15. [3214] Cf. Gal. ii. 12. [3215] Cf. Acts xxi. 26. __________________________________________________________________ Chapter II. Now, since we are upon the subject of Peter, and of the teachers of Christianity to the circumcision, I do not deem it out of place to quote a certain declaration of Jesus taken from the Gospel according to John, and to give the explanation of the same. For it is there related that Jesus said: "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He will guide you into all the truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak." [3216] And when we inquire what were the "many things" referred to in the passage which Jesus had to say to His disciples, but which they were not then able to bear, I have to observe that, probably because the apostles were Jews, and had been trained up according to the letter of the Mosaic law, He was unable to tell them what was the true law, and how the Jewish worship consisted in the pattern and shadow of certain heavenly things, and how future blessings were foreshadowed by the injunctions regarding meats and drinks, and festivals, and new moons, and sabbaths. These were many of the subjects which He had to explain to them; but as He saw that it was a work of exceeding difficulty to root out of the mind opinions that have been almost born with a man, and amid which he has been brought up till he reached the period of maturity, and which have produced in those who have adopted them the belief that they are divine, and that it is an act of impiety to overthrow them; and to demonstrate by the superiority of Christian doctrine, that is, by the truth, in a manner to convince the hearers, that such opinions were but "loss and dung," He postponed such a task to a future season--to that, namely, which followed His passion and resurrection. For the bringing of aid unseasonably to those who were not yet capable of receiving it, might have overturned the idea which they had already formed of Jesus, as the Christ, and the Son of the living God. And see if there is not some well-grounded reason for such a statement as this, "I have many things to say unto you, but ye cannot hear them now;" seeing there are many points in the law which require to be explained and cleared up in a spiritual sense, and these the disciples were in a manner unable to bear, having been born and brought up amongst Jews. I am of opinion, moreover, that since these rites were typical, and the truth was that which was to be taught them by the Holy Spirit, these words were added, "When He is come who is the Spirit of truth, He will lead you into all the truth;" as if He had said, into all the truth about those things which, being to you but types, ye believed to constitute a true worship which ye rendered unto God. And so, according to the promise of Jesus, the Spirit of truth came to Peter, saying to him, with regard to the four-footed beasts, and creeping things of the earth, and fowls of the air: "Arise, Peter; kill, and eat." And the Spirit came to him while he was still in a state of superstitious ignorance; for he said, in answer to the divine command, "Not so Lord; for I have never yet eaten anything common or unclean." He instructed him, however, in the true and spiritual meaning of meats, by saying, "What God hath cleansed, that call not thou common." And so, after that vision, the Spirit of truth, which conducted Peter into all the truth, told him the many things which he was unable to bear when Jesus was still with him in the flesh. But I shall have another opportunity of explaining those matters, which are connected with the literal acceptation of the Mosaic law. __________________________________________________________________ [3216] John xvi. 12, 13. __________________________________________________________________ Chapter III. Our present object, however, is to expose the ignorance of Celsus, who makes this Jew of his address his fellow-citizen and the Israelitish converts in the following manner: "What induced you to abandon the law of your fathers?" etc. Now, how should they have abandoned the law of their fathers, who are in the habit of rebuking those who do not listen to its commands, saying, "Tell me, ye who read the law, do ye not hear the law? For it is written, that Abraham had two sons;" and so on, down to the place, "which things are an allegory," [3217] etc.? And how have they abandoned the law of their fathers, who are ever speaking of the usages of their fathers in such words as these: "Or does not the law say these things also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God care for oxen? or saith He it altogether for our sakes? for for our sakes it was written," and so on? [3218] Now, how confused is the reasoning of the Jew in regard to these matters (although he had it in his power to speak with greater effect) when he says: "Certain among you have abandoned the usages of our fathers under a pretence of explanations and allegories; and some of you, although, as ye pretend, interpreting them in a spiritual manner, nevertheless do observe the customs of our fathers; and some of you, without any such interpretation, are willing to accept Jesus as the subject of prophecy, and to keep the law of Moses according to the customs of the fathers, as having in the words the whole mind of the Spirit." Now how was Celsus able to see these things so clearly in this place, when in the subsequent parts of his work he makes mention of certain godless heresies altogether alien from the doctrine of Jesus, and even of others which leave the Creator out of account altogether, and does not appear to know that there are Israelites who are converts to Christianity, and who have not abandoned the law of their fathers? It was not his object to investigate everything here in the spirit of truth, and to accept whatever he might find to be useful; but he composed these statements in the spirit of an enemy, and with a desire to overthrow everything as soon as he heard it. __________________________________________________________________ [3217] Gal. iv. 21, 22, 24. [3218] 1 Cor. ix. 8-10. __________________________________________________________________ Chapter IV. The Jew, then, continues his address to converts from his own nation thus: "Yesterday and the day before, when we visited with punishment the man who deluded you, ye became apostates from the law of your fathers;" showing by such statements (as we have just demonstrated) anything but an exact knowledge of the truth. But what he advances afterwards seems to have some force, when he says: "How is it that you take the beginning of your system from our worship, and when you have made some progress you treat it with disrespect, although you have no other foundation to show for your doctrines than our law?" Now, certainly the introduction to Christianity is through the Mosaic worship and the prophetic writings; and after the introduction, it is in the interpretation and explanation of these that progress takes place, while those who are introduced prosecute their investigations into "the mystery according to revelation, which was kept secret since the world began, but now is made manifest in the Scriptures of the prophets," [3219] and by the appearance of our Lord Jesus Christ. But they who advance in the knowledge of Christianity do not, as ye allege, treat the things written in the law with disrespect. On the contrary, they bestow upon them greater honour, showing what a depth of wise and mysterious reasons is contained in these writings, which are not fully comprehended by the Jews, who treat them superficially, and as if they were in some degree even fabulous. [3220] And what absurdity should there be in our system--that is, the Gospel--having the law for its foundation, when even the Lord Jesus Himself said to those who would not believe upon Him: "If ye had believed Moses, ye would have believed Me, for he wrote of Me. But if ye do not believe his writings, how shall ye believe My words?" [3221] Nay, even one of the evangelists--Mark--says: "The beginning of the Gospel of Jesus Christ, as it is written in the prophet Isaiah, Behold, I send My messenger before Thy face, who shall prepare Thy way before Thee," [3222] which shows that the beginning of the Gospel is connected with the Jewish writings. What force, then, is there in the objection of the Jew of Celsus, that "if any one predicted to us that the Son of God was to visit mankind, he was one of our prophets, and the prophet of our God?" Or how is it a charge against Christianity, that John, who baptized Jesus, was a Jew? For although He was a Jew, it does not follow that every believer, whether a convert from heathenism or from Judaism, must yield a literal obedience to the law of Moses. __________________________________________________________________ [3219] Rom. xvi. 25, 26. [3220] ton epipolaioteron kai muthikoteron autois entunchanonton. [3221] John v. 46, 47. [3222] Mark i. 1, 2. __________________________________________________________________ Chapter V. After these matters, although Celsus becomes tautological in his statements about Jesus, repeating for the second time that "he was punished by the Jews for his crimes," we shall not again take up the defence, being satisfied with what we have already said. But, in the next place, as this Jew of his disparages the doctrine regarding the resurrection of the dead, and the divine judgment, and of the rewards to be bestowed upon the just, and of the fire which is to devour the wicked, as being stale [3223] opinions, and thinks that he will overthrow Christianity by asserting that there is nothing new in its teaching upon these points, we have to say to him, that our Lord, seeing the conduct of the Jews not to be at all in keeping with the teaching of the prophets, inculcated by a parable that the kingdom of God would be taken from them, and given to the converts from heathenism. For which reason, now, we may also see of a truth that all the doctrines of the Jews of the present day are mere trifles and fables, [3224] since they have not the light that proceeds from the knowledge of the Scriptures; whereas those of the Christians are the truth, having power to raise and elevate the soul and understanding of man, and to persuade him to seek a citizenship, not like the earthly [3225] Jews here below, but in heaven. And this result shows itself among those who are able to see the grandeur of the ideas contained in the law and the prophets, and who are able to commend them to others. __________________________________________________________________ [3223] heola. [3224] muthous kai lerous. [3225] tois kato 'Ioudaiois. __________________________________________________________________ Chapter VI. But let it be granted that Jesus observed all the Jewish usages, including even their sacrificial observances, what does that avail to prevent our recognising Him as the Son of God? Jesus, then, is the Son of God, who gave the law and the prophets; and we, who belong to the Church, do not transgress the law, but have escaped the mythologizings [3226] of the Jews, and have our minds chastened and educated by the mystical contemplation of the law and the prophets. For the prophets themselves, as not resting the sense of these words in the plain history which they relate, nor in the legal enactments taken according to the word and letter, express themselves somewhere, when about to relate histories, in words like this, "I will open my mouth in parables, I will utter hard sayings of old;" [3227] and in another place, when offering up a prayer regarding the law as being obscure, and needing divine help for its comprehension, they offer up this prayer, "Open Thou mine eyes, that I may behold wondrous things out of Thy law." [3228] __________________________________________________________________ [3226] muthologias. [3227] Ps. lxxviii. 2. [3228] Ps. cxix. 18. __________________________________________________________________ Chapter VII. Moreover, let them show where there is to be found even the appearance of language dictated by arrogance [3229] and proceeding from Jesus. For how could an arrogant man thus express himself, "Learn of Me, for I am meek and lowly of heart, and you shall find rest for your souls?" [3230] or how can He be styled arrogant, who after supper laid aside His garments in the presence of His disciples, and, after girding Himself with a towel, and pouring water into a basin, proceeded to wash the feet of each disciple, and rebuked him who was unwilling to allow them to be washed, with the words, "Except I wash thee, thou hast no part with Me?" [3231] Or how could He be called such who said, "I was amongst you, not as he that sitteth at meat, but as he that serveth?" [3232] And let any one show what were the falsehoods which He uttered, and let him point out what are great and what are small falsehoods, that he may prove Jesus to have been guilty of the former. And there is yet another way in which we may confute him. For as one falsehood is not less or more false than another, so one truth is not less or more true than another. And what charges of impiety he has to bring against Jesus, let the Jew of Celsus especially bring forward. Was it impious to abstain from corporeal circumcision, and from a literal Sabbath, and literal festivals, and literal new moons, and from clean and unclean meats, and to turn the mind to the good and true and spiritual law of God, while at the same time he who was an ambassador for Christ knew how to become to the Jews as a Jew, that he might gain the Jews, and to those who are under the law, as under the law, that he might gain those who are under the law? __________________________________________________________________ [3229] alazoneia. [3230] Matt. xi. 29. [3231] John xiii. 8. [3232] Luke xxii. 27. __________________________________________________________________ Chapter VIII. He says, further, that "many other persons would appear such as Jesus was, to those who were willing to be deceived." Let this Jew of Celsus then show us, not many persons, nor even a few, but a single individual, such as Jesus was, introducing among the human race, with the power that was manifested in Him, a system of doctrine and opinions beneficial to human life, and which converts men from the practice of wickedness. He says, moreover, that this charge is brought against the Jews by the Christian converts, that they have not believed in Jesus as in God. Now on this point we have, in the preceding pages, offered a preliminary defence, showing at the same time in what respects we understand Him to be God, and in what we take Him to be man. "How should we," he continues, "who have made known to all men that there is to come from God one who is to punish the wicked, treat him with disregard when he came?" And to this, as an exceedingly silly argument, it does not seem to me reasonable to offer any answer. It is as if some one were to say, "How could we, who teach temperance, commit any act of licentiousness? or we, who are ambassadors for righteousness, be guilty of any wickedness?" For as these inconsistencies are found among men, so, to say that they believed the prophets when speaking of the future advent of Christ, and yet refused their belief to Him when He came, agreeably to prophetic statement, was quite in keeping with human nature. And since we must add another reason, we shall remark that this very result was foretold by the prophets. Isaiah distinctly declares: "Hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: for the heart of this people has become fat," [3233] etc. And let them explain why it was predicted to the Jews, that although they both heard and saw, they would not understand what was said, nor perceive what was seen as they ought. For it is indeed manifest, that when they beheld Jesus they did not see who He was; and when they heard Him, they did not understand from His words the divinity that was in Him, and which transferred God's providential care, hitherto exercised over the Jews, to His converts from the heathen. Therefore we may see, that after the advent of Jesus the Jews were altogether abandoned, and possess now none of what were considered their ancient glories, so that there is no indication of any Divinity abiding amongst them. For they have no longer prophets nor miracles, traces of which to a considerable extent are still found among Christians, and some of them more remarkable than any that existed among the Jews; and these we ourselves have witnessed, if our testimony may be received. [3234] But the Jew of Celsus exclaims: "Why did we treat him, whom we announced beforehand, with dishonour? Was it that we might be chastised more than others?" To which we have to answer, that on account of their unbelief, and the other insults which they heaped upon Jesus, the Jews will not only suffer more than others in that judgment which is believed to impend over the world, but have even already endured such sufferings. For what nation is an exile from their own metropolis, and from the place sacred to the worship of their fathers, save the Jews alone? And these calamities they have suffered, because they were a most wicked nation, which, although guilty of many other sins, yet has been punished so severely for none, as for those that were committed against our Jesus. __________________________________________________________________ [3233] Isa. vi. 9. [3234] ["The Fathers, while they refer to extraordinary divine agency going on in their own day, also with one consent represent miracles as having ceased since the apostolic era."--Mozley's Bampton Lectures, On Miracles, p. 165. See also, Newman's Essay on the Miracles of the Early Ages, quoted by Mozley. S.] __________________________________________________________________ Chapter IX. The Jew continues his discourse thus: "How should we deem him to be a God, who not only in other respects, as was currently reported, performed none of his promises, but who also, after we had convicted him, and condemned him as deserving of punishment, was found attempting to conceal himself, and endeavouring to escape in a most disgraceful manner, and who was betrayed by those whom he called disciples? And yet," he continues, "he who was a God could neither flee nor be led away a prisoner; and least of all could he be deserted and delivered up by those who had been his associates, and had shared all things in common, and had had him for their teacher, who was deemed to be a Saviour, and a son of the greatest God, and an angel." To which we reply, that even we do not suppose the body of Jesus, which was then an object of sight and perception, to have been God. And why do I say His body? Nay, not even His soul, of which it is related, "My soul is exceeding sorrowful, even unto death." [3235] But as, according to the Jewish manner of speaking, "I am the Lord, the God of all flesh," and, "Before Me there was no God formed, neither shall there be after Me," God is believed to be He who employs the soul and body of the prophet as an instrument; and as, according to the Greeks, he who says, "I know both the number of the sand, and the measures of the sea, And I understand a dumb man, and hear him who does not speak," [3236] is considered to be a god when speaking, and making himself heard through the Pythian priestess; so, according to our view, it was the Logos God, and Son of the God of all things, who spake in Jesus these words, "I am the way, and the truth, and the life;" and these, "I am the door;" and these, "I am the living bread that came down from heaven;" and other expressions similar to these. We therefore charge the Jews with not acknowledging Him to be God, to whom testimony was borne in many passages by the prophets, to the effect that He was a mighty power, and a God next to [3237] the God and Father of all things. For we assert that it was to Him the Father gave the command, when in the Mosaic account of the creation He uttered the words, "Let there be light," and "Let there be a firmament," and gave the injunctions with regard to those other creative acts which were performed; and that to Him also were addressed the words, "Let Us make man in Our own image and likeness;" and that the Logos, when commanded, obeyed all the Father's will. And we make these statements not from our own conjectures, but because we believe the prophecies circulated among the Jews, in which it is said of God, and of the works of creation, in express words, as follows: "He spake, and they were made; He commanded, and they were created." [3238] Now if God gave the command, and the creatures were formed, who, according to the view of the spirit of prophecy, could He be that was able to carry out such commands of the Father, save Him who, so to speak, is the living Logos and the Truth? And that the Gospels do not consider him who in Jesus said these words, "I am the way, and the truth, and the life," to have been of so circumscribed a nature [3239] as to have an existence nowhere out of the soul and body of Jesus, is evident both from many considerations, and from a few instances of the following kind which we shall quote. John the Baptist, when predicting that the Son of God was to appear immediately, not in that body and soul, but as manifesting Himself everywhere, says regarding Him: "There stands in the midst of you One whom ye know not, who cometh after me." [3240] For if he had thought that the Son of God was only there, where was the visible body of Jesus, how could he have said, "There stands in the midst of you One whom ye know not?" And Jesus Himself, in raising the minds of His disciples to higher thoughts of the Son of God, says: "Where two or three are gathered together in My name, there am I in the midst of you." [3241] And of the same nature is His promise to His disciples: "Lo, I am with you alway, even to the end of the world." [3242] And we quote these passages, making no distinction between the Son of God and Jesus. For the soul and body of Jesus formed, after the oikonomia , one being with the Logos of God. Now if, according to Paul's teaching, "he that is joined unto the Lord is one spirit," [3243] every one who understands what being joined to the Lord is, and who has been actually joined to Him, is one spirit with the Lord; how should not that being be one in a far greater and more divine degree, which was once united with the Logos of God? [3244] He, indeed, manifested Himself among the Jews as the power of God, by the miracles which He performed, which Celsus suspected were accomplished by sorcery, but which by the Jews of that time were attributed I know not why, to Beelzebub, in the words: "He casteth out devils through Beelzebub, the prince of the devils." [3245] But these our Saviour convicted of uttering the greatest absurdities, from the fact that the kingdom of evil was not yet come to an end. And this will be evident to all intelligent readers of the Gospel narrative, which it is not now the time to explain. __________________________________________________________________ [3235] Matt. xxvi. 38. [3236] Herodot., i. cap. 47. [3237] kai Theon kata ton ton holon Theon kai patera. "Ex mente Origenis, inquit Boherellus, vertendum Secundo post universi Deum atque parentem loco;" non cum interprete Gelenio, Ipsius rerum universarum Dei atque Parentis testimonio.' Nam si hic esset sensus, frustra post hupo ton propheton, adderetur kata ton Theon. Præterea, hæc epitheta, ton ton holon Theon kai patera, manifestam continent antithesin ad ista, megalen onta dunamin kai Theon, ut Pater supra Filium evehatur, quemadmodum evehitur, ab Origene infra libro octavo, num. 15. Tou, kata, inferiorem ordinem denotantis exempla afferre supersedeo, cum obvia sint."--Ruæus. [See also Liddon's Bampton Lectures on The Divinity of our Lord and Saviour Jesus Christ, p. 414, where he says, "Origen maintains Christ's true divinity against the contemptuous criticisms of Celsus" (book ii. 9, 16, seq.; vii. 53, etc.). S.] [3238] Ps. cxlviii. 5. [3239] perigegrammenon tina. [3240] John i. 26. [3241] Matt. xviii. 20. [3242] Matt. xxviii. 20. [3243] 1 Cor. vi. 17. [3244] ei gar kata ten Paulou didaskalian, legontos; "ho kollomenos to kurio, hen pneuma esti;" pas ho noesas ti to kollasthai to kurio, kai kolletheis auto, hen esti pneuma pros ton kurion; pos ou pollo mallon theioteros kai meizonos hen esti to pote suntheton pros ton logon tou Theou; [3245] Matt. xii. 24. __________________________________________________________________ Chapter X. But what promise did Jesus make which He did not perform? Let Celsus produce any instance of such, and make good his charge. But he will be unable to do so, especially since it is from mistakes, arising either from misapprehension of the Gospel narratives, or from Jewish stories, that he thinks to derive the charges which he brings against Jesus or against ourselves. Moreover, again, when the Jew says, "We both found him guilty, and condemned him as deserving of death," let them show how they who sought to concoct false witness against Him proved Him to be guilty. Was not the great charge against Jesus, which His accusers brought forward, this, that He said, "I am able to destroy the temple of God, and after three days to raise it up again?" [3246] But in so saying, He spake of the temple of His body; while they thought, not being able to understand the meaning of the speaker, that His reference was to the temple of stone, which was treated by the Jews with greater respect than He was who ought to have been honoured as the true Temple of God--the Word, and the Wisdom, and the Truth. And who can say that "Jesus attempted to make His escape by disgracefully concealing Himself?" Let any one point to an act deserving to be called disgraceful. And when he adds, "he was taken prisoner," I would say that, if to be taken prisoner implies an act done against one's will, then Jesus was not taken prisoner; for at the fitting time He did not prevent Himself falling into the hands of men, as the Lamb of God, that He might take away the sin of the world. For, knowing all things that were to come upon Him, He went forth, and said to them, "Whom seek ye?" and they answered, "Jesus of Nazareth;" and He said unto them, "I am He." And Judas also, who betrayed Him, was standing with them. When, therefore, He had said to them, "I am He," they went backwards and fell to the ground. Again He asked them, "Whom seek ye?" and they said again, "Jesus of Nazareth." Jesus said to them, "I told you I am He; if then ye seek Me, let these go away." [3247] Nay, even to Him who wished to help Him, and who smote the high priest's servant, and cut off his ear, He said: "Put up thy sword into its sheath: for all they who draw the sword shall perish by the sword. Thinkest thou that I cannot even now pray to My Father, and He will presently give Me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that thus it must be?" [3248] And if any one imagines these statements to be inventions of the writers of the Gospels, why should not those statements rather be regarded as inventions which proceeded from a spirit of hatred and hostility against Jesus and the Christians? and these the truth, which proceed from those who manifest the sincerity of their feelings towards Jesus, by enduring everything, whatever it may be, for the sake of His words? For the reception by the disciples of such power of endurance and resolution continued even to death, with a disposition of mind that would not invent regarding their Teacher what was not true, is a very evident proof to all candid judges that they were fully persuaded of the truth of what they wrote, seeing they submitted to trials so numerous and so severe, for the sake of Him whom they believed to be the Son of God. __________________________________________________________________ [3246] Matt. xxvi. 61. [3247] John xviii. 4 sqq. [3248] Matt. xxvi. 52-54. __________________________________________________________________ Chapter XI. In the next place, that He was betrayed by those whom He called His disciples, is a circumstance which the Jew of Celsus learned from the Gospels; calling the one Judas, however, "many disciples," that he might seem to add force to the accusation. Nor did he trouble himself to take note of all that is related concerning Judas; how this Judas, having come to entertain opposite and conflicting opinions regarding his Master neither opposed Him with his whole soul, nor yet with his whole soul preserved the respect due by a pupil to his teacher. For he that betrayed Him gave to the multitude that came to apprehend Jesus, a sign, saying, "Whomsoever I shall kiss, it is he; seize ye him,"--retaining still some element of respect for his Master: for unless he had done so, he would have betrayed Him, even publicly, without any pretence of affection. This circumstance, therefore, will satisfy all with regard to the purpose of Judas, that along with his covetous disposition, and his wicked design to betray his Master, he had still a feeling of a mixed character in his mind, produced in him by the words of Jesus, which had the appearance (so to speak) of some remnant of good. For it is related that, "when Judas, who betrayed Him, knew that He was condemned, he repented, and brought back the thirty pieces of silver to the high priest and elders, saying, I have sinned, in that I have betrayed the innocent blood. But they said, What is that to us? see thou to that;" [3249] --and that, having thrown the money down in the temple, he departed, and went and hanged himself. But if this covetous Judas, who also stole the money placed in the bag for the relief of the poor, repented, and brought back the thirty pieces of silver to the chief priests and elders, it is clear that the instructions of Jesus had been able to produce some feeling of repentance in his mind, and were not altogether despised and loathed by this traitor. Nay, the declaration, "I have sinned, in that I have betrayed the innocent blood," was a public acknowledgment of his crime. Observe, also, how exceedingly passionate [3250] was the sorrow for his sins that proceeded from that repentance, and which would not suffer him any longer to live; and how, after he had cast the money down in the temple, he withdrew, and went away and hanged himself: for he passed sentence upon himself, showing what a power the teaching of Jesus had over this sinner Judas, this thief and traitor, who could not always treat with contempt what he had learned from Jesus. Will Celsus and his friends now say that those proofs which show that the apostasy of Judas was not a complete apostasy, even after his attempts against his Master, are inventions, and that this alone is true, viz., that one of His disciples betrayed Him; and will they add to the Scriptural account that he betrayed Him also with his whole heart? To act in this spirit of hostility with the same writings, both as to what we are to believe and what we are not to believe, is absurd. [3251] And if we must make a statement regarding Judas which may overwhelm our opponents with shame, we would say that, in the book of Psalms, the whole of the 108th contains a prophecy about Judas, the beginning of which is this: "O God, hold not Thy peace before my praise; for the mouth of the sinner, and the mouth of the crafty man, are opened against me." [3252] And it is predicted in this psalm, both that Judas separated himself from the number of the apostles on account of his sins, and that another was selected in his place; and this is shown by the words: "And his bishopric let another take." [3253] But suppose now that He had been betrayed by some one of His disciples, who was possessed by a worse spirit than Judas, and who had completely poured out, as it were, all the words which he had heard from Jesus, what would this contribute to an accusation against Jesus or the Christian religion? And how will this demonstrate its doctrine to be false? We have replied in the preceding chapter to the statements which follow this, showing that Jesus was not taken prisoner when attempting to flee, but that He gave Himself up voluntarily for the sake of us all. Whence it follows, that even if He were bound, He was bound agreeably to His own will; thus teaching us the lesson that we should undertake similar things for the sake of religion in no spirit of unwillingness. __________________________________________________________________ [3249] Matt. xxvii. 3-5. [3250] diapuros kai sphodra. [3251] apithanon. [3252] Ps. cix. 1, 2. [cviii. 1, 2, Sept. S.] [3253] Ps. cix. 8. [cviii. 8, Sept. S.] __________________________________________________________________ Chapter XII. And the following appear to me to be childish assertions, viz., that "no good general and leader of great multitudes was ever betrayed; nor even a wicked captain of robbers and commander of very wicked men, who seemed to be of any use to his associates; but Jesus, having been betrayed by his subordinates, neither governed like a good general, nor, after deceiving his disciples, produced in the minds of the victims of his deceit that feeling of good-will which, so to speak, would be manifested towards a brigand chief." Now one might find many accounts of generals who were betrayed by their own soldiers, and of robber chiefs who were captured through the instrumentality of those who did not keep their bargains with them. But grant that no general or robber chief was ever betrayed, what does that contribute to the establishment of the fact as a charge against Jesus, that one of His disciples became His betrayer? And since Celsus makes an ostentatious exhibition of philosophy, I would ask of him, If, then, it was a charge against Plato, that Aristotle, after being his pupil for twenty years, went away and assailed his doctrine of the immortality of the soul, and styled the ideas of Plato the merest trifling? [3254] And if I were still in doubt, I would continue thus: Was Plato no longer mighty in dialectics, nor able to defend his views, after Aristotle had taken his departure; and, on that account, are the opinions of Plato false? Or may it not be, that while Plato is true, as the pupils of his philosophy would maintain, Aristotle was guilty of wickedness and ingratitude towards his teacher? Nay, Chrysippus also, in many places of his writings, appears to assail Cleanthes, introducing novel opinions opposed to his views, although the latter had been his teacher when he was a young man, and began the study of philosophy. Aristotle, indeed, is said to have been Plato's pupil for twenty years, and no inconsiderable period was spent by Chrysippus in the school of Cleanthes; while Judas did not remain so much as three years with Jesus. [3255] But from the narratives of the lives of philosophers we might take many instances similar to those on which Celsus founds a charge against Jesus on account of Judas. Even the Pythagoreans erected cenotaphs [3256] to those who, after betaking themselves to philosophy, fell back again into their ignorant mode of life; and yet neither was Pythagoras nor his followers, on that account, weak in argument and demonstration. __________________________________________________________________ [3254] teretismata. [3255] [See De Princip., iv. i. 5, where Origen gives the length of our Lord's ministry as "only a year and a few months." S.] [3256] Cf. Clem. Alex., Strom., v. c. ix. [See vol. ii. pp. 457, 458. S.] __________________________________________________________________ Chapter XIII. This Jew of Celsus continues, after the above, in the following fashion: "Although he could state many things regarding the events of the life of Jesus which are true, and not like those which are recorded by the disciples, he willingly omits them." What, then, are those true statements, unlike the accounts in the Gospels, which the Jew of Celsus passes by without mention? Or is he only employing what appears to be a figure of speech, [3257] in pretending to have something to say, while in reality he had nothing to produce beyond the Gospel narrative which could impress the hearer with a feeling of its truth, and furnish a clear ground of accusation against Jesus and His doctrine? And he charges the disciples with having invented the statement that Jesus foreknew and foretold all that happened to Him; but the truth of this statement we shall establish, although Celsus may not like it, by means of many other predictions uttered by the Saviour, in which He foretold what would befall the Christians in after generations. And who is there who would not be astonished at this prediction: "Ye shall be brought before governors and kings for My sake, for a testimony against them and the Gentiles;" [3258] and at any others which He may have delivered respecting the future persecution of His disciples? For what system of opinions ever existed among men on account of which others are punished, so that any one of the accusers of Jesus could say that, foreseeing the impiety or falsity of his opinions to be the ground of an accusation against them he thought that this would redound to his credit, that he had so predicted regarding it long before? Now if any deserve to be brought, on account of their opinions, before governors and kings, what others are they, save the Epicureans, who altogether deny the existence of providence? And also the Peripatetics, who say that prayers are of no avail, and sacrifices offered as to the Divinity? But some one will say that the Samaritans suffer persecution because of their religion. In answer to whom we shall state that the Sicarians, [3259] on account of the practice of circumcision, as mutilating themselves contrary to the established laws and the customs permitted to the Jews alone, are put to death. And you never hear a judge inquiring whether a Sicarian who strives to live according to this established religion of his will be released from punishment if he apostatizes, but will be led away to death if he continues firm; for the evidence of the circumcision is sufficient to ensure the death of him who has undergone it. But Christians alone, according to the prediction of their Saviour, "Ye shall be brought before governors and kings for My sake," are urged up to their last breath by their judges to deny Christianity, and to sacrifice according to the public customs; and after the oath of abjuration, to return to their homes, and to live in safety. And observe whether it is not with great authority that this declaration is uttered: "Whosoever therefore shall confess Me before men, him will I confess also before My Father who is in heaven. And whosoever shall deny Me before men," [3260] etc. And go back with me in thought to Jesus when He uttered these words, and see His predictions not yet accomplished. Perhaps you will say, in a spirit of incredulity, that he is talking folly, and speaking to no purpose, for his words will have no fulfilment; or, being in doubt about assenting to his words, you will say, that if these predictions be fulfilled, and the doctrine of Jesus be established, so that governors and kings think of destroying those who acknowledge Jesus, then we shall believe that he utters these prophecies as one who has received great power from God to implant this doctrine among the human race, and as believing that it will prevail. And who will not be filled with wonder, when he goes back in thought to Him who then taught and said, "This Gospel shall be preached throughout the whole world, for a testimony against them and the Gentiles," [3261] and beholds, agreeably to His words, the Gospel of Jesus Christ preached in the whole world under heaven to Greeks and Barbarians, wise and foolish alike? For the word, spoken with power, has gained the mastery over men of all sorts of nature, and it is impossible to see any race of men which has escaped accepting the teaching of Jesus. But let this Jew of Celsus, who does not believe that He foreknew all that happened to Him, consider how, while Jerusalem was still standing, and the whole Jewish worship celebrated in it, Jesus foretold what would befall it from the hand of the Romans. For they will not maintain that the acquaintances and pupils of Jesus Himself handed down His teaching contained in the Gospels without committing it to writing, and left His disciples without the memoirs of Jesus contained in their works. [3262] Now in these it is recorded, that "when ye shall see Jerusalem compassed about with armies, then shall ye know that the desolation thereof is nigh." [3263] But at that time there were no armies around Jerusalem, encompassing and enclosing and besieging it; for the siege began in the reign of Nero, and lasted till the government of Vespasian, whose son Titus destroyed Jerusalem, on account, as Josephus says, of James the Just, the brother of Jesus who was called Christ, but in reality, as the truth makes clear, on account of Jesus Christ the Son of God. __________________________________________________________________ [3257] dokouse deinoteti rhetorike. [3258] Matt. x. 18. [3259] Modestinus, lib. vi. Regularum, ad legem Corneliam de Sicariis: "Circumcidere filios suos Judæis tantum rescripto divi Pii permittitur: in non ejusdem religionis qui hoc fecerit, castrantis poena irrogatur." [3260] Matt. x. 18. [3261] Matt. xxiv. 14. [3262] ["Celsus quotes the writings of the disciples of Jesus concerning His life, as possessing unquestioned authority; and that these were the four canonical Gospels is proved both by the absence of all evidence to the contrary, and by the special facts which he brings forward. And not only this, but both Celsus and Porphyry appear to have been acquainted with the Pauline Epistles" (Westcott's History of the Canon of the New Testament, pp. 464, 465, 137, 138, 401, 402). See also infra, cap. lxxiv. S.] [3263] [Luke xxi. 20. S.] __________________________________________________________________ Chapter XIV. Celsus, however, accepting or granting that Jesus foreknew what would befall Him, might think to make light of the admission, as he did in the case of the miracles, when he alleged that they were wrought by means of sorcery; for he might say that many persons by means of divination, either by auspices, or auguries, or sacrifices, or nativities, have come to the knowledge of what was to happen. But this concession he would not make, as being too great a one; and although he somehow granted that Jesus worked miracles, he thought to weaken the force of this by the charge of sorcery. Now Phlegon, in the thirteenth or fourteenth book, I think, of his Chronicles, not only ascribed to Jesus a knowledge of future events (although falling into confusion about some things which refer to Peter, as if they referred to Jesus), but also testified that the result corresponded to His predictions. So that he also, by these very admissions regarding foreknowledge, as if against his will, expressed his opinion that the doctrines taught by the fathers of our system were not devoid of divine power. __________________________________________________________________ Chapter XV. Celsus continues: "The disciples of Jesus, having no undoubted fact on which to rely, devised the fiction that he foreknew everything before it happened;" not observing, or not wishing to observe, the love of truth which actuated the writers, who acknowledged that Jesus had told His disciples beforehand, "All ye shall be offended because of Me this night,"--a statement which was fulfilled by their all being offended; and that He predicted to Peter, "Before the cock crow, thou shalt deny Me thrice," which was followed by Peter's threefold denial. Now if they had not been lovers of truth, but, as Celsus supposes, inventors of fictions, they would not have represented Peter as denying, nor His disciples as being offended. For although these events actually happened, who could have proved that they turned out in that manner? And yet, according to all probability, these were matters which ought to have been passed over in silence by men who wished to teach the readers of the Gospels to despise death for the sake of confessing Christianity. But now, seeing that the word, by its power, will gain the mastery over men, they related those facts which they have done, and which, I know not how, were neither to do any harm to their readers, nor to afford any pretext for denial. __________________________________________________________________ Chapter XVI. Exceedingly weak is his assertion, that "the disciples of Jesus wrote such accounts regarding him, by way of extenuating the charges that told against him: as if," he says, "any one were to say that a certain person was a just man, and yet were to show that he was guilty of injustice; or that he was pious, and yet had committed murder; or that he was immortal, and yet was dead; subjoining to all these statements the remark that he had foretold all these things." Now his illustrations are at once seen to be inappropriate; for there is no absurdity in Him who had resolved that He would become a living pattern to men, as to the manner in which they were to regulate their lives, showing also how they ought to die for the sake of their religion, apart altogether from the fact that His death on behalf of men was a benefit to the whole world, as we proved in the preceding book. He imagines, moreover, that the whole of the confession of the Saviour's sufferings confirms his objection instead of weakening it. For he is not acquainted either with the philosophical remarks of Paul, [3264] or the statements of the prophets, on this subject. And it escaped him that certain heretics have declared that Jesus underwent His sufferings in appearance, not in reality. For had he known, he would not have said: "For ye do not even allege this, that he seemed to wicked men to suffer this punishment, though not undergoing it in reality; but, on the contrary, ye acknowledge that he openly suffered." But we do not view His sufferings as having been merely in appearance, in order that His resurrection also may not be a false, but a real event. For he who really died, actually arose, if he did arise; whereas he who appeared only to have died, did not in reality arise. But since the resurrection of Jesus Christ is a subject of mockery to unbelievers, we shall quote the words of Plato, [3265] that Erus the son of Armenius rose from the funeral pile twelve days after he had been laid upon it, and gave an account of what he had seen in Hades; and as we are replying to unbelievers, it will not be altogether useless to refer in this place to what Heraclides [3266] relates respecting the woman who was deprived of life. And many persons are recorded to have risen from their tombs, not only on the day of their burial, but also on the day following. What wonder is it, then, if in the case of One who performed many marvellous things, both beyond the power of man and with such fulness of evidence, that he who could not deny their performance, endeavoured to calumniate them by comparing them to acts of sorcery, should have manifested also in His death some greater display of divine power, so that His soul, if it pleased, might leave its body, and having performed certain offices out of it, might return again at pleasure? And such a declaration is Jesus said to have made in the Gospel of John, when He said: "No man taketh My life from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again." [3267] And perhaps it was on this account that He hastened His departure from the body, that He might preserve it, and that His legs might not be broken, as were those of the robbers who were crucified with Him. "For the soldiers brake the legs of the first, and of the other who was crucified with Him; but when they came to Jesus, and saw that He was dead, they brake not His legs." [3268] We have accordingly answered the question, "How is it credible that Jesus could have predicted these things?" And with respect to this, "How could the dead man be immortal?" let him who wishes to understand know, that it is not the dead man who is immortal, but He who rose from the dead. So far, indeed, was the dead man from being immortal, that even the Jesus before His decease--the compound being, who was to suffer death--was not immortal. [3269] For no one is immortal who is destined to die; but he is immortal when he shall no longer be subject to death. But "Christ, being raised from the dead, dieth no more: death hath no more dominion over Him;" [3270] although those may be unwilling to admit this who cannot understand how such things should be said. __________________________________________________________________ [3264] hosa peri toutou kai para to Paulo pephilosophetai. [3265] Cf. Plato, de Rep., x. p. 614. [3266] Cf. Plin., Nat. Hist., vii. c. 52. [3267] John x. 18. [3268] John xix. 32, 33. [3269] Ou monon oun ouch ho nekros athanatos, all' oud' ho pro tou nekrou 'Iesous ho sunthetos athanatos en, hos ge emelle tethnexesthai. [3270] Rom. vi. 9. __________________________________________________________________ Chapter XVII. Extremely foolish also is his remark, "What god, or spirit, or prudent man would not, on foreseeing that such events were to befall him, avoid them if he could; whereas he threw himself headlong into those things which he knew beforehand were to happen?" And yet Socrates knew that he would die after drinking the hemlock, and it was in his power, if he had allowed himself to be persuaded by Crito, by escaping from prison, to avoid these calamities; but nevertheless he decided, as it appeared to him consistent with right reason, that it was better for him to die as became a philosopher, than to retain his life in a manner unbecoming one. Leonidas also, the Lacedæmonian general, knowing that he was on the point of dying with his followers at Thermopylæ, did not make any effort to preserve his life by disgraceful means but said to his companions, "Let us go to breakfast, as we shall sup in Hades." And those who are interested in collecting stories of this kind will find numbers of them. Now, where is the wonder if Jesus, knowing all things that were to happen, did not avoid them, but encountered what He foreknew; when Paul, His own disciple, having heard what would befall him when he went up to Jerusalem, proceeded to face the danger, reproaching those who were weeping around him, and endeavouring to prevent him from going up to Jerusalem? Many also of our contemporaries, knowing well that if they made a confession of Christianity they would be put to death, but that if they denied it they would be liberated, and their property restored, despised life, and voluntarily selected death for the sake of their religion. __________________________________________________________________ Chapter XVIII. After this the Jew makes another silly remark, saying, "How is it that, if Jesus pointed out beforehand both the traitor and the perjurer, they did not fear him as a God, and cease, the one from his intended treason, and the other from his perjury?" Here the learned Celsus did not see the contradiction in his statement: for if Jesus foreknew events as a God, then it was impossible for His foreknowledge to prove untrue; and therefore it was impossible for him who was known to Him as going to betray Him not to execute his purpose, nor for him who was rebuked as going to deny Him not to have been guilty of that crime. For if it had been possible for the one to abstain from the act of betrayal, and the other from that of denial, as having been warned of the consequences of these actions beforehand, then His words were no longer true, who predicted that the one would betray Him and the other deny Him. For if He had foreknowledge of the traitor, He knew the wickedness in which the treason originated, and this wickedness was by no means taken away by the foreknowledge. And, again, if He had ascertained that one would deny Him, He made that prediction from seeing the weakness out of which that act of denial would arise, and yet this weakness was not to be taken away thus at once [3271] by the foreknowledge. But whence he derived the statement, "that these persons betrayed and denied him without manifesting any concern about him," I know not; for it was proved, with respect to the traitor, that it is false to say that he betrayed his master without an exhibition of anxiety regarding Him. And this was shown to be equally true of him who denied Him; for he went out, after the denial, and wept bitterly. __________________________________________________________________ [3271] houtos athroos. __________________________________________________________________ Chapter XIX. Superficial also is his objection, that "it is always the case when a man against whom a plot is formed, and who comes to the knowledge of it, makes known to the conspirators that he is acquainted with their design, that the latter are turned from their purpose, and keep upon their guard." For many have continued to plot even against those who were acquainted with their plans. And then, as if bringing his argument to a conclusion, he says: "Not because these things were predicted did they come to pass, for that is impossible; but since they have come to pass, their being predicted is shown to be a falsehood: for it is altogether impossible that those who heard beforehand of the discovery of their designs, should carry out their plans of betrayal and denial!" But if his premises are overthrown, then his conclusion also falls to the ground, viz., "that we are not to believe, because these things were predicted, that they have come to pass." Now we maintain that they not only came to pass as being possible, but also that, because they came to pass, the fact of their being predicted is shown to be true; for the truth regarding future events is judged of by results. It is false, therefore, as asserted by him, that the prediction of these events is proved to be untrue; and it is to no purpose that he says, "It is altogether impossible for those who heard beforehand that their designs were discovered, to carry out their plans of betrayal and denial." __________________________________________________________________ Chapter XX. Let us see how he continues after this: "These events," he says, "he predicted as being a God, and the prediction must by all means come to pass. God, therefore, who above all others ought to do good to men, and especially to those of his own household, led on his own disciples and prophets, with whom he was in the habit of eating and drinking, to such a degree of wickedness, that they became impious and unholy men. Now, of a truth, he who shared a man's table would not be guilty of conspiring against him; but after banqueting with God, he became a conspirator. And, what is still more absurd, God himself plotted against the members of his own table, by converting them into traitors and villains!" Now, since you wish me to answer even those charges of Celsus which seem to me frivolous, [3272] the following is our reply to such statements. Celsus imagines that an event, predicted through foreknowledge, comes to pass because it was predicted; but we do not grant this, maintaining that he who foretold it was not the cause of its happening, because he foretold it would happen; but the future event itself, which would have taken place though not predicted, afforded the occasion to him, who was endowed with foreknowledge, of foretelling its occurrence. Now, certainly this result is present to the foreknowledge of him who predicts an event, when it is possible that it may or may not happen, viz., that one or other of these things will take place. For we do not assert that he who foreknows an event, by secretly taking away the possibility of its happening or not, makes any such declaration as this: "This shall infallibly happen, and it is impossible that it can be otherwise." And this remark applies to all the foreknowledge of events dependent upon ourselves, whether contained in the sacred Scriptures or in the histories of the Greeks. Now, what is called by logicians an "idle argument," [3273] which is a sophism, will be no sophism as far as Celsus can help, but according to sound reasoning it is a sophism. And that this may be seen, I shall take from the Scriptures the predictions regarding Judas, or the foreknowledge of our Saviour regarding him as the traitor; and from the Greek histories the oracle that was given to Laius, conceding for the present its truth, since it does not affect the argument. Now, in Ps. cviii., Judas is spoken of by the mouth of the Saviour, in words beginning thus: "Hold not Thy peace, O God of my praise; for the mouth of the wicked and the mouth of the deceitful are opened against me." Now, if you carefully observe the contents of the psalm, you will find that, as it was foreknown that he would betray the Saviour, so also was he considered to be himself the cause of the betrayal, and deserving, on account of his wickedness, of the imprecations contained in the prophecy. For let him suffer these things, "because," says the psalmist, "he remembered not to show mercy, but persecuted the poor and needy man." Wherefore it was possible for him to show mercy, and not to persecute him whom he did persecute. But although he might have done these things, he did not do them, but carried out the act of treason, so as to merit the curses pronounced against him in the prophecy. And in answer to the Greeks we shall quote the following oracular response to Laius, as recorded by the tragic poet, either in the exact words of the oracle or in equivalent terms. Future events are thus made known to him by the oracle: "Do not try to beget children against the will of the gods. For if you beget a son, your son shall murder you; and all your household shall wade in blood." [3274] Now from this it is clear that it was within the power of Laius not to try to beget children, for the oracle would not have commanded an impossibility; and it was also in his power to do the opposite, so that neither of these courses was compulsory. And the consequence of his not guarding against the begetting of children was, that he suffered from so doing the calamities described in the tragedies relating to OEdipus and Jocasta and their sons. Now that which is called the "idle argument," being a quibble, is such as might be applied, say in the case of a sick man, with the view of sophistically preventing him from employing a physician to promote his recovery; and it is something like this: "If it is decreed that you should recover from your disease, you will recover whether you call in a physician or not; but if it is decreed that you should not recover, you will not recover whether you call in a physician or no. But it is certainly decreed either that you should recover, or that you should not recover; and therefore it is in vain that you call in a physician." Now with this argument the following may be wittily compared: "If it is decreed that you should beget children, you will beget them, whether you have intercourse with a woman or not. But if it is decreed that you should not beget children, you will not do so, whether you have intercourse with a woman or no. Now, certainly, it is decreed either that you should beget children or not; therefore it is in vain that you have intercourse with a woman." For, as in the latter instance, intercourse with a woman is not employed in vain, seeing it is an utter impossibility for him who does not use it to beget children; so, in the former, if recovery from disease is to be accomplished by means of the healing art, of necessity the physician is summoned, and it is therefore false to say that "in vain do you call in a physician." We have brought forward all these illustrations on account of the assertion of this learned Celsus, that "being a God He predicted these things, and the predictions must by all means come to pass." Now, if by "by all means" he means "necessarily," we cannot admit this. For it was quite possible, also, that they might not come to pass. But if he uses "by all means" in the sense of "simple futurity," [3275] which nothing hinders from being true (although it was possible that they might not happen), he does not at all touch my argument; nor did it follow, from Jesus having predicted the acts of the traitor or the perjurer, that it was the same thing with His being the cause of such impious and unholy proceedings. For He who was amongst us, and knew what was in man, seeing his evil disposition, and foreseeing what he would attempt from his spirit of covetousness, and from his want of stable ideas of duty towards his Master, along with many other declarations, gave utterance to this also: "He that dippeth his hand with Me in the dish, the same shall betray Me." [3276] __________________________________________________________________ [3272] eutelesi. [3273] argos logos. [3274] Euripid., Phoenissæ, 18-20. [3275] anti tou hestai. [3276] Matt. xxvi. 23. __________________________________________________________________ Chapter XXI. Observe also the superficiality and manifest falsity of such a statement of Celsus, when he asserts "that he who was partaker of a man's table would not conspire against him; and if he would not conspire against a man, much less would he plot against a God after banqueting with him." For who does not know that many persons, after partaking of the salt on the table, [3277] have entered into a conspiracy against their entertainers? The whole of Greek and Barbarian history is full of such instances. And the Iambic poet of Paros, [3278] when upbraiding Lycambes with having violated covenants confirmed by the salt of the table, says to him:-- "But thou hast broken a mighty oath--that, viz., by the salt of the table." And they who are interested in historical learning, and who give themselves wholly to it, to the neglect of other branches of knowledge more necessary for the conduct of life, [3279] can quote numerous instances, showing that they who shared in the hospitality of others entered into conspiracies against them. __________________________________________________________________ [3277] halon kai trapezes. [3278] Archilochus. [3279] Guietus would expunge these words as "inept." __________________________________________________________________ Chapter XXII. He adds to this, as if he had brought together an argument with conclusive demonstrations and consequences, the following: "And, which is still more absurd, God himself conspired against those who sat at his table, by converting them into traitors and impious men." But how Jesus could either conspire or convert His disciples into traitors or impious men, it would be impossible for him to prove, save by means of such a deduction as any one could refute with the greatest ease. __________________________________________________________________ Chapter XXIII. He continues in this strain: "If he had determined upon these things, and underwent chastisement in obedience to his Father, it is manifest that, being a God, and submitting voluntarily, those things that were done agreeably to his own decision were neither painful nor distressing." But he did not observe that here he was at once contradicting himself. For if he granted that He was chastised because He had determined upon these things, and had submitted Himself to His Father, it is clear that He actually suffered punishment, and it was impossible that what was inflicted on Him by His chastisers should not be painful, because pain is an involuntary thing. But if, because He was willing to suffer, His inflictions were neither painful nor distressing, how did He grant that "He was chastised?" He did not perceive that when Jesus had once, by His birth, assumed a body, He assumed one which was capable both of suffering pains, and those distresses incidental to humanity, if we are to understand by distresses what no one voluntarily chooses. Since, therefore, He voluntarily assumed a body, not wholly of a different nature from that of human flesh, so along with His body He assumed also its sufferings and distresses, which it was not in His power to avoid enduring, it being in the power of those who inflicted them to send upon Him things distressing and painful. And in the preceding pages we have already shown, that He would not have come into the hands of men had He not so willed. But He did come, because He was willing to come, and because it was manifest beforehand that His dying upon behalf of men would be of advantage to the whole human race. __________________________________________________________________ Chapter XXIV. After this, wishing to prove that the occurrences which befell Him were painful and distressing, and that it was impossible for Him, had He wished, to render them otherwise, he proceeds: "Why does he mourn, and lament, and pray to escape the fear of death, expressing himself in terms like these: O Father, if it be possible, let this cup pass from Me?'" [3280] Now in these words observe the malignity of Celsus, how not accepting the love of truth which actuates the writers of the Gospels (who might have passed over in silence those points which, as Celsus thinks, are censurable, but who did not omit them for many reasons, which any one, in expounding the Gospel, can give in their proper place), he brings an accusation against the Gospel statement, grossly exaggerating the facts, and quoting what is not written in the Gospels, seeing it is nowhere found that Jesus lamented. And he changes the words in the expression, "Father, if it be possible, let this cup pass from Me," and does not give what follows immediately after, which manifests at once the ready obedience of Jesus to His Father, and His greatness of mind, and which runs thus: "Nevertheless, not as I will, but as Thou wilt." [3281] Nay, even the cheerful obedience of Jesus to the will of His Father in those things which He was condemned to suffer, exhibited in the declaration, "If this cup cannot pass from Me except I drink it, Thy will be done," he pretends not to have observed, acting here like those wicked individuals who listen to the Holy Scriptures in a malignant spirit, and "who talk wickedness with lofty head." For they appear to have heard the declaration, "I kill," [3282] and they often make it to us a subject of reproach; but the words, "I will make alive," they do not remember,--the whole sentence showing that those who live amid public wickedness, and who work wickedly, are put to death by God, and that a better life is infused into them instead, even one which God will give to those who have died to sin. And so also these men have heard the words, "I will smite;" but they do not see these, "and I will heal," which are like the words of a physician, who cuts bodies asunder, and inflicts severe wounds, in order to extract from them substances that are injurious and prejudicial to health, and who does not terminate his work with pains and lacerations, but by his treatment restores the body to that state of soundness which he has in view. Moreover, they have not heard the whole of the announcement, "For He maketh sore, and again bindeth up;" but only this part, "He maketh sore." So in like manner acts this Jew of Celsus who quotes the words, "O Father, would that this cup might pass from Me;" but who does not add what follows, and which exhibits the firmness of Jesus, and His preparedness for suffering. But these matters, which afford great room for explanation from the wisdom of God, and which may reasonably be pondered over [3283] by those whom Paul calls "perfect" when he said, "We speak wisdom among them who are perfect," [3284] we pass by for the present, and shall speak for a little of those matters which are useful for our present purpose. __________________________________________________________________ [3280] Matt. xxvi. 39. [3281] Matt. xxvi. 39. [3282] Deut. xxxii. 39. [3283] kai tauta de pollen echonta diegesin apo sophias Theou hois ho Paulos onomase teleiois eulogos paradothesemenen. [3284] 1 Cor. ii. 6. __________________________________________________________________ Chapter XXV. We have mentioned in the preceding pages that there are some of the declarations of Jesus which refer to that Being in Him which was the "first-born of every creature," such as, "I am the way, and the truth, and the life," and such like; and others, again, which belong to that in Him which is understood to be man, such as, "But now ye seek to kill Me, a man that hath told you the truth which I have heard of the Father." [3285] And here, accordingly, he describes the element of weakness belonging to human flesh, and that of readiness of spirit which existed in His humanity: the element of weakness in the expression, "Father, if it be possible, let this cup pass from Me;" the readiness of the spirit in this, "Nevertheless, not as I will, but as Thou wilt." And since it is proper to observe the order of our quotations, observe that, in the first place, there is mentioned only the single instance, as one would say, indicating the weakness of the flesh; and afterwards those other instances, greater in number, manifesting the willingness of the spirit. For the expression, "Father, if it be possible, let this cup pass from Me," is only one: whereas more numerous are those others, viz., "Not as I will, but as Thou wilt;" and, "O My Father, if this cup cannot pass from Me except I drink it, Thy will be done." It is to be noted also, that the words are not, "let this cup depart from Me;" but that the whole expression is marked by a tone of piety and reverence, "Father, if it be possible, let this cup pass from Me." I know, indeed, that there is another explanation of this passage to the following effect:--The Saviour, foreseeing the sufferings which the Jewish people and the city of Jerusalem were to undergo in requital of the wicked deeds which the Jews had dared to perpetrate upon Him, from no other motive than that of the purest philanthropy towards them, and from a desire that they might escape the impending calamities, gave utterance to the prayer, "Father, if it be possible, let this cup pass from Me." It is as if He had said, "Because of My drinking this cup of punishment, the whole nation will be forsaken by Thee, I pray, if it be possible, that this cup may pass from Me, in order that Thy portion, which was guilty of such crimes against Me, may not be altogether deserted by Thee." But if, as Celsus would allege, "nothing at that time was done to Jesus which was either painful or distressing," how could men afterwards quote the example of Jesus as enduring sufferings for the sake of religion, if He did not suffer what are human sufferings, but only had the appearance of so doing? __________________________________________________________________ [3285] John viii. 40. __________________________________________________________________ Chapter XXVI. This Jew of Celsus still accuses the disciples of Jesus of having invented these statements, saying to them: "Even although guilty of falsehood, ye have not been able to give a colour of credibility to your inventions." In answer to which we have to say, that there was an easy method of concealing these occurrences,--that, viz., of not recording them at all. For if the Gospels had not contained the accounts of these things, who could have reproached us with Jesus having spoken such words during His stay upon the earth? Celsus, indeed, did not see that it was an inconsistency for the same persons both to be deceived regarding Jesus, believing Him to be God, and the subject of prophecy, and to invent fictions about Him, knowing manifestly that these statements were false. Of a truth, therefore, they were not guilty of inventing untruths, but such were their real impressions, and they recorded them truly; or else they were guilty of falsifying the histories, and did not entertain these views, and were not deceived when they acknowledged Him to be God. __________________________________________________________________ Chapter XXVII. After this he says, that certain of the Christian believers, like persons who in a fit of drunkenness lay violent hands upon themselves, have corrupted the Gospel from its original integrity, to a threefold, and fourfold, and many-fold degree, and have remodelled it, so that they might be able to answer objections. Now I know of no others who have altered the Gospel, save the followers of Marcion, and those of Valentinus, and, I think, also those of Lucian. But such an allegation is no charge against the Christian system, but against those who dared so to trifle with the Gospels. And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduce heresies opposed to the meaning of the doctrine of Jesus. __________________________________________________________________ Chapter XXVIII. And since this Jew of Celsus makes it a subject of reproach that Christians should make use of the prophets, who predicted the events of Christ's life, we have to say, in addition to what we have already advanced upon this head, that it became him to spare individuals, as he says, and to expound the prophecies themselves, and after admitting the probability of the Christian interpretation of them, to show how the use which they make of them may be overturned. [3286] For in this way he would not appear hastily to assume so important a position on small grounds, and particularly when he asserts that the "prophecies agree with ten thousand other things more credibly than with Jesus." And he ought to have carefully met this powerful argument of the Christians, as being the strongest which they adduce, and to have demonstrated with regard to each particular prophecy, that it can apply to other events with greater probability than to Jesus. He did not, however, perceive that this was a plausible argument to be advanced against the Christians only by one who was an opponent of the prophetic writings; but Celsus has here put in the mouth of a Jew an objection which a Jew would not have made. For a Jew will not admit that the prophecies may be applied to countless other things with greater probability than to Jesus; but he will endeavour, after giving what appears to him the meaning of each, to oppose the Christian interpretation, not indeed by any means adducing convincing reasons, but only attempting to do so. __________________________________________________________________ [3286] The original here is probably corrupt: Oti echren auton (hos phesi) pheidomenon anthropon autas ekthesthai tas propheteias, kai sunagoreusanta tais pithanotesin auton, ten phainomenen auton anatropen tes chreseos ton prophetikon ekthesthai. For pheidomenon Boherellus would read kedomenon, and ten phainomenen auto anatropen. __________________________________________________________________ Chapter XXIX. In the preceding pages we have already spoken of this point, viz., the prediction that there were to be two advents of Christ to the human race, so that it is not necessary for us to reply to the objection, supposed to be urged by a Jew, that "the prophets declare the coming one to be a mighty potentate, Lord of all nations and armies." But it is in the spirit of a Jew, I think, and in keeping with their bitter animosity, and baseless and even improbable calumnies against Jesus, that he adds: "Nor did the prophets predict such a pestilence." [3287] For neither Jews, nor Celsus, nor any other, can bring any argument to prove that a pestilence converts men from the practice of evil to a life which is according to nature, and distinguished by temperance and other virtues. __________________________________________________________________ [3287] olethron. __________________________________________________________________ Chapter XXX. This objection also is cast in our teeth by Celsus: "From such signs and misinterpretations, and from proofs so mean, no one could prove him to be God, and the Son of God." Now it was his duty to enumerate the alleged misinterpretations, and to prove them to be such, and to show by reasoning the meanness of the evidence, in order that the Christian, if any of his objections should seem to be plausible, might be able to answer and confute his arguments. What he said, however, regarding Jesus, did indeed come to pass, because He was a mighty potentate, although Celsus refuses to see that it so happened, notwithstanding that the clearest evidence proves it true of Jesus. "For as the sun," he says, "which enlightens all other objects, first makes himself visible, so ought the Son of God to have done." We would say in reply, that so He did; for righteousness has arisen in His days, and there is abundance of peace, which took its commencement at His birth, God preparing the nations for His teaching, that they might be under one prince, the king of the Romans, and that it might not, owing to the want of union among the nations, caused by the existence of many kingdoms, be more difficult for the apostles of Jesus to accomplish the task enjoined upon them by their Master, when He said, "Go and teach all nations." Moreover it is certain that Jesus was born in the reign of Augustus, who, so to speak, fused together into one monarchy the many populations of the earth. Now the existence of many kingdoms would have been a hindrance to the spread of the doctrine of Jesus throughout the entire world; not only for the reasons mentioned, but also on account of the necessity of men everywhere engaging in war, and fighting on behalf of their native country, which was the case before the times of Augustus, and in periods still more remote, when necessity arose, as when the Peloponnesians and Athenians warred against each other, and other nations in like manner. How, then, was it possible for the Gospel doctrine of peace, which does not permit men to take vengeance even upon enemies, to prevail throughout the world, unless at the advent of Jesus [3288] a milder spirit had been everywhere introduced into the conduct of things? __________________________________________________________________ [3288] [In fulfillment of the great plan foreshadowed in Daniel, and promised by Haggai (ii. 7), where I adhere to the Anglican version and the Vulgate.] __________________________________________________________________ Chapter XXXI. He next charges the Christians with being "guilty of sophistical reasoning, in saying that the Son of God is the Logos Himself." And he thinks that he strengthens the accusation, because "when we declare the Logos to be the Son of God, we do not present to view a pure and holy Logos, but a most degraded man, who was punished by scourging and crucifixion." Now, on this head we have briefly replied to the charges of Celsus in the preceding pages, where Christ was shown to be the first-born of all creation, who assumed a body and a human soul; and that God gave commandment respecting the creation of such mighty things in the world, and they were created; and that He who received the command was God the Logos. And seeing it is a Jew who makes these statements in the work of Celsus, it will not be out of place to quote the declaration, "He sent His word, and healed them, and delivered them from their destruction," [3289] --a passage of which we spoke a little ago. Now, although I have conferred with many Jews who professed to be learned men, I never heard any one expressing his approval of the statement that the Logos is the Son of God, as Celsus declares they do, in putting into the mouth of the Jew such a declaration as this: "If your Logos is the Son of God, we also give our assent to the same." __________________________________________________________________ [3289] Ps. cvii. 20. __________________________________________________________________ Chapter XXXII. We have already shown that Jesus can be regarded neither as an arrogant man, nor a sorcerer; and therefore it is unnecessary to repeat our former arguments, lest, in replying to the tautologies of Celsus, we ourselves should be guilty of needless repetition. And now, in finding fault with our Lord's genealogy, there are certain points which occasion some difficulty even to Christians, and which, owing to the discrepancy between the genealogies, are advanced by some as arguments against their correctness, but which Celsus has not even mentioned. For Celsus, who is truly a braggart, and who professes to be acquainted with all matters relating to Christianity, does not know how to raise doubts in a skilful manner against the credibility of Scripture. But he asserts that the "framers of the genealogies, from a feeling of pride, made Jesus to be descended from the first man, and from the kings of the Jews." And he thinks that he makes a notable charge when he adds, that "the carpenters wife could not have been ignorant of the fact, had she been of such illustrious descent." But what has this to do with the question? Granted that she was not ignorant of her descent, how does that affect the result? Suppose that she were ignorant, how could her ignorance prove that she was not descended from the first man, or could not derive her origin from the Jewish kings? Does Celsus imagine that the poor must always be descended from ancestors who are poor, or that kings are always born of kings? But it appears folly to waste time upon such an argument as this, seeing it is well known that, even in our own days, some who are poorer than Mary are descended from ancestors of wealth and distinction, and that rulers of nations and kings have sprung from persons of no reputation. __________________________________________________________________ Chapter XXXIII. "But," continues Celsus, "what great deeds did Jesus perform as being a God? Did he put his enemies to shame, or bring to a ridiculous conclusion what was designed against him?" Now to this question, although we are able to show the striking and miraculous character of the events which befell Him, yet from what other source can we furnish an answer than from the Gospel narratives, which state that "there was an earthquake, and that the rocks were split asunder, and the tombs opened, and the veil of the temple rent in twain from top to bottom, and that darkness prevailed in the day-time, the sun failing to give light?" [3290] But if Celsus believe the Gospel accounts when he thinks that he can find in them matter of charge against the Christians, and refuse to believe them when they establish the divinity of Jesus, our answer to him is: "Sir, [3291] either disbelieve all the Gospel narratives, and then no longer imagine that you can found charges upon them; or, in yielding your belief to their statements, look in admiration on the Logos of God, who became incarnate, and who desired to confer benefits upon the whole human race. And this feature evinces the nobility of the work of Jesus, that, down to the present time, those whom God wills are healed by His name. [3292] And with regard to the eclipse in the time of Tiberius Cæsar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place, Phlegon too, I think, has written in the thirteenth or fourteenth book of his Chronicles." [3293] __________________________________________________________________ [3290] Cf. Matt. xxvii. 51, 52; cf. Luke xxiii. 44, 45. [3291] o houtos. [3292] [Testimony not to be scorned.] [3293] On Phlegon, cf. note in Migne, pp. 823, 854. [See also vol. iii. Elucidation V. p. 58.] __________________________________________________________________ Chapter XXXIV. This Jew of Celsus, ridiculing Jesus, as he imagines, is described as being acquainted with the Bacchæ of Euripides, in which Dionysus says:-- "The divinity himself will liberate me whenever I wish." [3294] Now the Jews are not much acquainted with Greek literature; but suppose that there was a Jew so well versed in it (as to make such a quotation on his part appropriate), how (does it follow) that Jesus could not liberate Himself, because He did not do so? For let him believe from our own Scriptures that Peter obtained his freedom after having been bound in prison, an angel having loosed his chains; and that Paul, having been bound in the stocks along with Silas in Philippi of Macedonia, was liberated by divine power, when the gates of the prison were opened. But it is probable that Celsus treats these accounts with ridicule, or that he never read them; for he would probably say in reply, that there are certain sorcerers who are able by incantations to unloose chains and to open doors, so that he would liken the events related in our histories to the doings of sorcerers. "But," he continues, "no calamity happened even to him who condemned him, as there did to Pentheus, viz., madness or discerption." [3295] And yet he does not know that it was not so much Pilate that condemned Him (who knew that "for envy the Jews had delivered Him"), as the Jewish nation, which has been condemned by God, and rent in pieces, and dispersed over the whole earth, in a degree far beyond what happened to Pentheus. Moreover, why did he intentionally omit what is related of Pilate's wife, who beheld a vision, and who was so moved by it as to send a message to her husband, saying: "Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of Him?" [3296] And again, passing by in silence the proofs of the divinity of Jesus, Celsus endeavours to cast reproach upon Him from the narratives in the Gospel, referring to those who mocked Jesus, and put on Him the purple robe, and the crown of thorns, and placed the reed in His hand. From what source now, Celsus, did you derive these statements, save from the Gospel narratives? And did you, accordingly, see that they were fit matters for reproach; while they who recorded them did not think that you, and such as you, would turn them into ridicule; but that others would receive from them an example how to despise those who ridiculed and mocked Him on account of His religion, who appropriately laid down His life for its sake? Admire rather their love of truth, and that of the Being who bore these things voluntarily for the sake of men, and who endured them with all constancy and long-suffering. For it is not recorded that He uttered any lamentation, or that after His condemnation He either did or uttered anything unbecoming. __________________________________________________________________ [3294] Eurip., Bacchæ, 498 (ed. Dindorf). [3295] Cf. Euseb., Hist. Eccles., bk. ii. c. vii. [3296] Matt. xxvii. 19. __________________________________________________________________ Chapter XXXV. But in answer to this objection, "If not before, yet why now, at least, does he not give some manifestation of his divinity, and free himself from this reproach, and take vengeance upon those who insult both him and his Father?" We have to reply, that it would be the same thing as if we were to say to those among the Greeks who accept the doctrine of providence, and who believe in portents, Why does God not punish those who insult the Divinity, and subvert the doctrine of providence? For as the Greeks would answer such objections, so would we, in the same, or a more effective manner. There was not only a portent from heaven--the eclipse of the sun--but also the other miracles, which show that the crucified One possessed something that was divine, and greater than was possessed by the majority of men. __________________________________________________________________ Chapter XXXVI. Celsus next says: "What is the nature of the ichor in the body of the crucified Jesus? Is it such as flows in the bodies of the immortal gods?'" [3297] He puts this question in a spirit of mockery; but we shall show from the serious narratives of the Gospels, although Celsus may not like it, that it was no mythic and Homeric ichor which flowed from the body of Jesus, but that, after His death, "one of the soldiers with a spear pierced His side, and there came thereout blood and water. And he that saw it bare record, and his record is true, and he knoweth that he saith the truth." [3298] Now, in other dead bodies the blood congeals, and pure water does not flow forth; but the miraculous feature in the case of the dead body of Jesus was, that around the dead body blood and water flowed forth from the side. But if this Celsus, who, in order to find matter of accusation against Jesus and the Christians, extracts from the Gospel even passages which are incorrectly interpreted, but passes over in silence the evidences of the divinity of Jesus, would listen to divine portents, let him read the Gospel, and see that even the centurion, and they who with him kept watch over Jesus, on seeing the earthquake, and the events that occurred, were greatly afraid, saying, "This man was the Son of God." [3299] __________________________________________________________________ [3297] Cf. Iliad, v. 340. [3298] Cf. John xix. 34, 35. [3299] Cf. Matt. xxvii. 54. __________________________________________________________________ Chapter XXXVII. After this, he who extracts from the Gospel narrative those statements on which he thinks he can found an accusation, makes the vinegar and the gall a subject of reproach to Jesus, saying that "he rushed with open mouth [3300] to drink of them, and could not endure his thirst as any ordinary man frequently endures it." Now this matter admits of an explanation of a peculiar and figurative kind; but on the present occasion, the statement that the prophets predicted this very incident may be accepted as the more common answer to the objection. For in the sixty-ninth Psalm there is written, with reference to Christ: "And they gave me gall for my meat, and in my thirst they gave me vinegar to drink." [3301] Now, let the Jews say who it is that the prophetic writing represents as uttering these words; and let them adduce from history one who received gall for his food, and to whom vinegar was given as drink. Would they venture to assert that the Christ whom they expect still to come might be placed in such circumstances? Then we would say, What prevents the prediction from having been already accomplished? For this very prediction was uttered many ages before, and is sufficient, along with the other prophetic utterances, to lead him who fairly examines the whole matter to the conclusion that Jesus is He who was prophesied of as Christ, and as the Son of God. __________________________________________________________________ [3300] chandon. [3301] Ps. lxix. 21. __________________________________________________________________ Chapter XXXVIII. The few next remarks: "You, O sincere believers, [3302] find fault with us, because we do not recognise this individual as God, nor agree with you that he endured these (sufferings) for the benefit of mankind, in order that we also might despise punishment." Now, in answer to this, we say that we blame the Jews, who have been brought up under the training of the law and the prophets (which foretell the coming of Christ), because they neither refute the arguments which we lay before them to prove that He is the Messiah, [3303] adducing such refutation as a defence of their unbelief; nor yet, while not offering any refutation, do they believe in Him who was the subject of prophecy, and who clearly manifested through His disciples, even after the period of His appearance in the flesh, that He underwent these things for the benefit of mankind; having, as the object of His first advent, not to condemn men and their actions [3304] before He had instructed them, and pointed out to them their duty, [3305] nor to chastise the wicked and save the good, but to disseminate His doctrine in an extraordinary [3306] manner, and with the evidence of divine power, among the whole human race, as the prophets also have represented these things. And we blame them, moreover, because they did not believe in Him who gave evidence of the power that was in Him, but asserted that He cast out demons from the souls of men through Beelzebub the prince of the demons; and we blame them because they slander the philanthropic character of Him, who overlooked not only no city, but not even a single village in Judea, that He might everywhere announce the kingdom of God, accusing Him of leading the wandering life of a vagabond, and passing an anxious existence in a disgraceful body. But there is no disgrace in enduring such labours for the benefit of all those who may be able to understand Him. __________________________________________________________________ [3302] o pistotatoi. [3303] ton Christon. [3304] ta anthropon. [3305] marturasthai peri ton prakteon. [3306] paradoxos. __________________________________________________________________ Chapter XXXIX. And how can the following assertion of this Jew of Celsus appear anything else than a manifest falsehood, viz., that Jesus, "having gained over no one during his life, not even his own disciples, underwent these punishments and sufferings?" For from what other source sprang the envy which was aroused against Him by the Jewish high priests, and elders, and scribes, save from the fact that multitudes obeyed and followed Him, and were led into the deserts not only by the persuasive [3307] language of Him whose words were always appropriate to His hearers, but who also by His miracles made an impression on those who were not moved to belief by His words? And is it not a manifest falsehood to say that "he did not gain over even his own disciples," who exhibited, indeed, at that time some symptoms of human weakness arising from cowardly fear--for they had not yet been disciplined to the exhibition of full courage--but who by no means abandoned the judgments which they had formed regarding Him as the Christ? For Peter, after his denial, perceiving to what a depth of wickedness he had fallen, "went out and wept bitterly;" while the others, although stricken with dismay on account of what had happened to Jesus (for they still continued to admire Him), had, by His glorious appearance, [3308] their belief more firmly established than before that He was the Son of God. __________________________________________________________________ [3307] tes ton logon autou akolouthias. [3308] epiphaneias. __________________________________________________________________ Chapter XL. It is, moreover, in a very unphilosophical spirit that Celsus imagines our Lord's pre-eminence among men to consist, not in the preaching of salvation and in a pure morality, but in acting contrary to the character of that personality which He had taken upon Him, and in not dying, although He had assumed mortality; or, if dying, yet at least not such a death as might serve as a pattern to those who were to learn by that very act how to die for the sake of religion, and to comport themselves boldly through its help, before those who hold erroneous views on the subject of religion and irreligion, and who regard religious men as altogether irreligious, but imagine those to be most religious who err regarding God, and who apply to everything rather than to God the ineradicable [3309] idea of Him (which is implanted in the human mind), and especially when they eagerly rush to destroy those who have yielded themselves up with their whole soul (even unto death), to the clear evidence of one God who is over all things. __________________________________________________________________ [3309] ten peri autou adiastrophon ennoian. __________________________________________________________________ Chapter XLI. In the person of the Jew, Celsus continues to find fault with Jesus, alleging that "he did not show himself to be pure from all evil." Let Celsus state from what "evil" our Lord did not, show Himself to be pure. If he means that, He was not pure from what is properly termed "evil," let him clearly prove the existence of any wicked work in Him. But if he deems poverty and the cross to be evils, and conspiracy on the part of wicked men, then it is clear that he would say that evil had happened also to Socrates, who was unable to show himself pure from evils. And how great also the other band of poor men is among the Greeks, who have given themselves to philosophical pursuits, and have voluntarily accepted a life of poverty, is known to many among the Greeks from what is recorded of Democritus, who allowed his property to become pasture for sheep; and of Crates, who obtained his freedom by bestowing upon the Thebans the price received for the sale of his possessions. Nay, even Diogenes himself, from excessive poverty, came to live in a tub; and yet, in the opinion of no one possessed of moderate understanding, was Diogenes on that account considered to be in an evil (sinful) condition. __________________________________________________________________ Chapter XLII. But further, since Celsus will have it that "Jesus was not irreproachable," let him instance any one of those who adhere to His doctrine, who has recorded anything that could truly furnish ground of reproach against Jesus; or if it be not from these that he derives his matter of accusation against Him, let him say from what quarter he has learned that which has induced him to say that He is not free from reproach. Jesus, however, performed all that He promised to do, and by which He conferred benefits upon his adherents. And we, continually seeing fulfilled all that was predicted by Him before it happened, viz., that this Gospel of His should be preached throughout the whole world, and that His disciples should go among all nations and announce His doctrine; and, moreover, that they should be brought before governors and kings on no other account than because of His teaching; we are lost in wonder at Him, and have our faith in Him daily confirmed. And I know not by what greater or more convincing proofs Celsus would have Him confirm His predictions; unless, indeed, as seems to be the case, not understanding that the Logos had become the man Jesus, he would have Him to be subject to no human weakness, nor to become an illustrious pattern to men of the manner in which they ought to bear the calamities of life, although these appear to Celsus to be most lamentable and disgraceful occurrences, seeing that he regards labour [3310] to be the greatest of evils, and pleasure the perfect good,--a view accepted by none of those philosophers who admit the doctrine of providence, and who allow that courage, and fortitude, and magnanimity are virtues. Jesus, therefore, by His sufferings cast no discredit upon the faith of which He was the object; but rather confirmed the same among those who would approve of manly courage, and among those who were taught by Him that what was truly and properly the happy life was not here below, but was to be found in that which was called, according to His own words, the "coming world;" whereas in what is called the "present world" life is a calamity, or at least the first and greatest struggle of the soul. [3311] __________________________________________________________________ [3310] ponon. [3311] agona ton proton kai megiston tes psuches. __________________________________________________________________ Chapter XLIII. Celsus next addresses to us the following remark: "You will not, I suppose, say of him, that, after failing to gain over those who were in this world, he went to Hades to gain over those who were there." But whether he like it or not, we assert that not only while Jesus was in the body did He win over not a few persons merely, but so great a number, that a conspiracy was formed against Him on account of the multitude of His followers; but also, that when He became a soul, without the covering of the body, He dwelt among those souls which were without bodily covering, converting such of them as were willing to Himself, or those whom He saw, for reasons known to Him alone, to be better adapted to such a course. [3312] __________________________________________________________________ [3312] [See Dean Plumptre's The Spirits in Prison: Studies on the Life after Death, p. 85. S.] __________________________________________________________________ Chapter XLIV. Celsus in the next place says, with indescribable silliness: "If, after inventing defences which are absurd, and by which ye were ridiculously deluded, ye imagine that you really make a good defence, what prevents you from regarding those other individuals who have been condemned, and have died a miserable death, as greater and more divine messengers of heaven (than Jesus)?" Now, that manifestly and clearly there is no similarity between Jesus, who suffered what is described, and those who have died a wretched death on account of their sorcery, or whatever else be the charge against them, is patent to every one. For no one can point to any acts of a sorcerer which turned away souls from the practice of the many sins which prevail among men, and from the flood of wickedness (in the world). [3313] But since this Jew of Celsus compares Him to robbers, and says that "any similarly shameless fellow might be able to say regarding even a robber and murderer whom punishment had overtaken, that such an one was not a robber, but a god, because he predicted to his fellow-robbers that he would suffer such punishment as he actually did suffer," it might, in the first place, be answered, that it is not because He predicted that He would suffer such things that we entertain those opinions regarding Jesus which lead us to have confidence in Him, as one who has come down to us from God. And, in the second place, we assert that this very comparison [3314] has been somehow foretold in the Gospels; since God was numbered with the transgressors by wicked men, who desired rather a "murderer" (one who for sedition and murder had been cast into prison) to be released unto them, and Jesus to be crucified, and who crucified Him between two robbers. Jesus, indeed, is ever crucified with robbers among His genuine disciples and witnesses to the truth, and suffers the same condemnation which they do among men. And we say, that if those persons have any resemblance to robbers, who on account of their piety towards God suffer all kinds of injury and death, that they may keep it pure and unstained, according to the teaching of Jesus, then it is clear also that Jesus, the author of such teaching, is with good reason compared by Celsus to the captain of a band of robbers. But neither was He who died for the common good of mankind, nor they who suffered because of their religion, and alone of all men were persecuted because of what appeared to them the right way of honouring God, put to death in accordance with justice, nor was Jesus persecuted without the charge of impiety being incurred by His persecutors. __________________________________________________________________ [3313] tes kata ten kakian chuseos. [3314] kai tauta. __________________________________________________________________ Chapter XLV. But observe the superficial nature of his argument respecting the former disciples of Jesus, in which he says: "In the next place, those who were his associates while alive, and who listened to his voice, and enjoyed his instructions as their teacher, on seeing him subjected to punishment and death, neither died with him, nor for him, nor were even induced to regard punishment with contempt, but denied even that they were his disciples, whereas now ye die along with him." And here he believes the sin which was committed by the disciples while they were yet beginners and imperfect, and which is recorded in the Gospels, to have been actually committed, in order that he may have matter of accusation against the Gospel; but their upright conduct after their transgression, when they behaved with courage before the Jews, and suffered countless cruelties at their hands, and at last suffered death for the doctrine of Jesus, he passes by in silence. For he would neither hear the words of Jesus, when He predicted to Peter, "When thou shalt be old, thou shalt stretch forth thy hands," [3315] etc., to which the Scripture adds, "This spake He, signifying by what death he should glorify God;" nor how James the brother of John--an apostle, the brother of an apostle--was slain with the sword by Herod for the doctrine of Christ; nor even the many instances of boldness displayed by Peter and the other apostles because of the Gospel, and "how they went forth from the presence of the Sanhedrim after being scourged, rejoicing that they were counted worthy to suffer shame for His name," [3316] and so surpassing many of the instances related by the Greeks of the fortitude and courage of their philosophers. From the very beginning, then, this was inculcated as a precept of Jesus among His hearers, which taught men to despise the life which is eagerly sought after by the multitude, but to be earnest in living the life which resembles that of God. __________________________________________________________________ [3315] John xxi. 18, 19. [3316] Acts v. 41. __________________________________________________________________ Chapter XLVI. But how can this Jew of Celsus escape the charge of falsehood, when he says that Jesus, "when on earth, gained over to himself only ten sailors and tax-gatherers of the most worthless character, and not even the whole of these?" Now it is certain that the Jews themselves would admit that He drew over not ten persons merely, nor a hundred, nor a thousand, but on one occasion five thousand at once, and on another four thousand; and that He attracted them to such a degree that they followed Him even into the deserts, which alone could contain the assembled multitude of those who believed in God through Jesus, and where He not only addressed to them discourses, but also manifested to them His works. And now, through his tautology, he compels us also to be tautological, since we are careful to guard against being supposed to pass over any of the charges advanced by him; and therefore, in reference to the matter before us following the order of his treatise as we have it, he says: "Is it not the height of absurdity to maintain, that if, while he himself was alive, he won over not a single person to his views, after his death any who wish are able to gain over such a multitude of individuals?" Whereas he ought to have said, in consistency with truth, that if, after His death, not simply those who will, but they who have the will and the power, can gain over so many proselytes, how much more consonant to reason is it, that while He was alive He should, through the greater power of His words and deeds, have won over to Himself manifold greater numbers of adherents? __________________________________________________________________ Chapter XLVII. He represents, moreover, a statement of his own as if it were an answer to one of his questions, in which he asks: "By what train of argument were you led to regard him as the Son of God?" For he makes us answer that "we were won over to him, because [3317] we know that his punishment was undergone to bring about the destruction of the father of evil." Now we were won over to His doctrine by innumerable other considerations, of which we have stated only the smallest part in the preceding pages; but, if God permit, we shall continue to enumerate them, not only while dealing with the so-called True Discourse of Celsus, but also on many other occasions. And, as if we said that we consider Him to be the Son of God because He suffered punishment, he asks: "What then? have not many others, too, been punished, and that not less disgracefully?" And here Celsus acts like the most contemptible enemies of the Gospel, and like those who imagine that it follows as a consequence from our history of the crucified Jesus, that we should worship those who have undergone crucifixion! __________________________________________________________________ [3317] The reading in the text is ei kai ismen; for which both Bohereau and De la Rue propose epei ismen, which has been adopted in the translation: cf. epei ekolasthe, infra. __________________________________________________________________ Chapter XLVIII. Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed, has already on several occasions spoken of them slanderously as works of sorcery; and we also on several occasions have, to the best of our ability, replied to his statements. And now he represents us as saying that "we deemed Jesus to be the Son of God, because he healed the lame and the blind." And he adds: "Moreover, as you assert, he raised the dead." That He healed the lame and the blind, and that therefore we hold Him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: "Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart." [3318] And that He also raised the dead, and that it is no fiction of those who composed the Gospels, is shown by this, that if it had been a fiction, many individuals would have been represented as having risen from the dead, and these, too, such as had been many years in their graves. But as it is no fiction, they are very easily counted of whom this is related to have happened; viz., the daughter of the ruler of the synagogue (of whom I know not why He said, "She is not dead, but sleepeth," stating regarding her something which does not apply to all who die); and the only son of the widow, on whom He took compassion and raised him up, making the bearers of the corpse to stand still; and the third instance, that of Lazarus, who had been four days in the grave. Now, regarding these cases we would say to all persons of candid mind, and especially to the Jew, that as there were many lepers in the days of Elisha the prophet, and none of them was healed save Naaman the Syrian, and many widows in the days of Elijah the prophet, to none of whom was Elijah sent save to Sarepta in Sidonia (for the widow there had been deemed worthy by a divine decree of the miracle which was wrought by the prophet in the matter of the bread); so also there were many dead in the days of Jesus, but those only rose from the grave whom the Logos knew to be fitted for a resurrection, in order that the works done by the Lord might not be merely symbols of certain things, but that by the very acts themselves He might gain over many to the marvellous doctrine of the Gospel. I would say, moreover, that, agreeably to the promise of Jesus, His disciples performed even greater works than these miracles of Jesus, which were perceptible only to the senses. [3319] For the eyes of those who are blind in soul are ever opened; and the ears of those who were deaf to virtuous words, listen readily to the doctrine of God, and of the blessed life with Him; and many, too, who were lame in the feet of the "inner man," as Scripture calls it, having now been healed by the word, do not simply leap, but leap as the hart, which is an animal hostile to serpents, and stronger than all the poison of vipers. And these lame who have been healed, receive from Jesus power to trample, with those feet in which they were formerly lame, upon the serpents and scorpions of wickedness, and generally upon all the power of the enemy; and though they tread upon it, they sustain no injury, for they also have become stronger than the poison of all evil and of demons. __________________________________________________________________ [3318] Cf. Isa. xxxv. 5, 6. [3319] hon 'Iesous aistheton. __________________________________________________________________ Chapter XLIX. Jesus, accordingly, in turning away the minds of His disciples, not merely from giving heed to sorcerers in general, and those who profess in any other manner to work miracles--for His disciples did not need to be so warned--but from such as gave themselves out as the Christ of God, and who tried by certain apparent [3320] miracles to gain over to them the disciples of Jesus, said in a certain passage: "Then, if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore, if they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not. For as the lightning cometh out of the east, and shineth even to the west, so also shall the coming of the Son of man be." [3321] And in another passage: "Many will say unto Me in that day, Lord, Lord, have we not eaten and drunk in Thy name, and by Thy name have cast out demons, and done many wonderful works? And then will I say unto them, Depart from Me, because ye are workers of iniquity." [3322] But Celsus, wishing to assimilate the miracles of Jesus to the works of human sorcery, says in express terms as follows: "O light and truth! he distinctly declares, with his own voice, as ye yourselves have recorded, that there will come to you even others, employing miracles of a similar kind, who are wicked men, and sorcerers; and he calls him who makes use of such devices, one Satan. So that Jesus himself does not deny that these works at least are not at all divine, but are the acts of wicked men; and being compelled by the force of truth, he at the same time not only laid open the doings of others, but convicted himself of the same acts. Is it not, then, a miserable inference, to conclude from the same works that the one is God and the other sorcerers? Why ought the others, because of these acts, to be accounted wicked rather than this man, seeing they have him as their witness against himself? For he has himself acknowledged that these are not the works of a divine nature, but the inventions of certain deceivers, and of thoroughly wicked men." Observe, now, whether Celsus is not clearly convicted of slandering the Gospel by such statements, since what Jesus says regarding those who are to work signs and wonders is different from what this Jew of Celsus alleges it to be. For if Jesus had simply told His disciples to be on their guard against those who professed to work miracles, without declaring what they would give themselves out to be, then perhaps there would have been some ground for his suspicion. But since those against whom Jesus would have us to be on our guard give themselves out as the Christ--which is not a claim put forth by sorcerers--and since He says that even some who lead wicked lives will perform miracles in the name of Jesus, and expel demons out of men, sorcery in the case of these individuals, or any suspicion of such, is rather, if we may so speak, altogether banished, and the divinity of Christ established, as well as the divine mission [3323] of His disciples; seeing that it is possible that one who makes use of His name, and who is wrought upon by some power, in some way unknown, to make the pretence that he is the Christ, should seem to perform miracles like those of Jesus, while others through His name should do works resembling those of His genuine disciples. Paul, moreover, in the second Epistle to the Thessalonians, shows in what manner there will one day be revealed "the man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he sitteth in the temple of God, showing himself that he is God." [3324] And again he says to the Thessalonians: "And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way: and then shall that Wicked be revealed, whom the Lord will consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him, whose cunning is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish." [3325] And in assigning the reason why the man of sin is permitted to continue in existence, he says: "Because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." [3326] Let any one now say whether any of the statements in the Gospel, or in the writings of the apostle, could give occasion for the suspicion that there is therein contained any prediction of sorcery. Any one, moreover, who likes may find the prophecy in Daniel respecting antichrist. [3327] But Celsus falsities the words of Jesus, since He did not say that others would come working similar miracles to Himself, but who are wicked men and sorcerers, although Celsus asserts that He uttered such words. For as the power of the Egyptian magicians was not similar to the divinely-bestowed grace of Moses, but the issue clearly proved that the acts of the former were the effect of magic, while those of Moses were wrought by divine power; so the proceedings of the antichrists, and of those who feign that they can work miracles as being the disciples of Christ, are said to be lying signs and wonders, prevailing with all deceivableness of unrighteousness among them that perish; whereas the works of Christ and His disciples had for their fruit, not deceit, but the salvation of human souls. And who would rationally maintain that an improved moral life, which daily lessened the number of a man's offences, could proceed from a system of deceit? __________________________________________________________________ [3320] phantasion. [3321] Matt. xxiv. 23-27. [3322] Cf. Matt. vii. 22, 23, with Luke xiii. 26, 27. [3323] theiotes, lit. divinity. [3324] 2 Thess. ii. 3, 4. [3325] 2 Thess. ii. 6-10. [3326] 2 Thess. ii. 10-12. [3327] Cf. Dan. vii. 26. __________________________________________________________________ Chapter LI. Celsus, indeed, evinced a slight knowledge of Scripture when he made Jesus say, that it is "a certain Satan who contrives such devices;" although he begs the question [3328] when he asserts that "Jesus did not deny that these works have in them nothing of divinity, but proceed from wicked men," for he makes things which differ in kind to be the same. Now, as a wolf is not of the same species as a dog, although it may appear to have some resemblance in the figure of its body and in its voice, nor a common wood-pigeon [3329] the same as a dove, [3330] so there is no resemblance between what is done by the power of God and what is the effect of sorcery. And we might further say, in answer to the calumnies of Celsus, Are those to be regarded as miracles which are wrought through sorcery by wicked demons, but those not which are performed by a nature that is holy and divine? and does human life endure the worse, but never receive the better? Now it appears to me that we must lay it down as a general principle, that as, wherever anything that is evil would make itself to be of the same nature with the good, there must by all means be something that is good opposed to the evil; so also, in opposition to those things which are brought about by sorcery, there must also of necessity be some things in human life which are the result of divine power. And it follows from the same, that we must either annihilate both, and assert that neither exists, or, assuming the one, and particularly the evil, admit also the reality of the good. Now, if one were to lay it down that works are wrought by means of sorcery, but would not grant that there are also works which are the product of divine power, he would seem to me to resemble him who should admit the existence of sophisms and plausible arguments, which have the appearance of establishing the truth, although really undermining it, while denying that truth had anywhere a home among men, or a dialectic which differed from sophistry. But if we once admit that it is consistent with the existence of magic and sorcery (which derive their power from evil demons, who are spell-bound by elaborate incantations, and become subject to sorcerers) that some works must be found among men which proceed from a power that is divine, why shall we not test those who profess to perform them by their lives and morals, and the consequences of their miracles, viz., whether they tend to the injury of men or to the reformation of conduct? What minister of evil demons, e.g., can do such things? and by means of what incantations and magic arts? And who, on the other hand, is it that, having his soul and his spirit, and I imagine also his body, in a pure and holy state, receives a divine spirit, and performs such works in order to benefit men, and to lead them to believe on the true God? But if we must once investigate (without being carried away by the miracles themselves) who it is that performs them by help of a good, and who by help of an evil power, so that we may neither slander all without discrimination, nor yet admire and accept all as divine, will it not be manifest, from what occurred in the times of Moses and Jesus, when entire nations were established in consequence of their miracles, that these men wrought by means of divine power what they are recorded to have performed? For wickedness and sorcery would not have led a whole nation to rise not only above idols and images erected by men, but also above all created things, and to ascend to the uncreated origin of the God of the universe. __________________________________________________________________ [3328] sunarpazei ton logon. [3329] phassa. [3330] peristera. __________________________________________________________________ Chapter LII. But since it is a Jew who makes these assertions in the treatise of Celsus, we would say to him: Pray, friend, why do you believe the works which are recorded in your writings as having been performed by God through the instrumentality of Moses to be really divine, and endeavour to refute those who slanderously assert that they were wrought by sorcery, like those of the Egyptian magicians; while, in imitation of your Egyptian opponents, you charge those which were done by Jesus, and which, you admit, were actually performed, with not being divine? For if the final result, and the founding of an entire nation by the miracles of Moses, manifestly demonstrate that it was God who brought these things to pass in the time of Moses the Hebrew lawgiver, why should not such rather be shown to be the case with Jesus, who accomplished far greater works than those of Moses? For the former took those of his own nation, the descendants of Abraham, who had observed the rite of circumcision transmitted by tradition, and who were careful observers of the Abrahamic usages, and led them out of Egypt, enacting for them those laws which you believe to be divine; whereas the latter ventured upon a greater undertaking, and superinduced upon the pre-existing constitution, and upon ancestral customs and modes of life agreeable to the existing laws, a constitution in conformity with the Gospel. And as it was necessary, in order that Moses should find credit not only among the elders, but the common people, that there should be performed those miracles which he is recorded to have performed, why should not Jesus also, in order that He may be believed on by those of the people who had learned to ask for signs and wonders, need [3331] to work such miracles as, on account of their greater grandeur and divinity (in comparison with those of Moses), were able to convert men from Jewish fables, and from the human traditions which prevailed among them, and make them admit that He who taught and did such things was greater than the prophets? For how was not He greater than the prophets, who was proclaimed by them to be the Christ, and the Saviour of the human race? __________________________________________________________________ [3331] [deesetai. S.] __________________________________________________________________ Chapter LIII. All the arguments, indeed, which this Jew of Celsus advances against those who believe on Jesus, may, by parity of reasoning, be urged as ground of accusation against Moses: so that there is no difference in asserting that the sorcery practised by Jesus and that by Moses were similar to each other, [3332] --both of them, so far as the language of this Jew of Celsus is concerned, being liable to the same charge; as, e.g., when this Jew says of Christ, "But, O light and truth! Jesus with his own voice expressly declares, as you yourselves have recorded, that there will appear among you others also, who will perform miracles like mine, but who are wicked men and sorcerers," some one, either Greek or Egyptian, or any other party who disbelieved the Jew, might say respecting Moses, "But, O light and truth! Moses with his own voice expressly declares, as ye also have recorded, that there will appear among you others also, who will perform miracles like mine, but who are wicked men and sorcerers. For it is written in your law, If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or wonder come to pass whereof he spake unto thee, saying, Let us go after other gods which thou hast not known, and let us serve them; thou shalt not hearken to the words of that prophet, or dreamer of dreams,'" [3333] etc. Again, perverting the words of Jesus, he says, "And he terms him who devises such things, one Satan;" while one, applying this to Moses, might say, "And he terms him who devises such things, a prophet who dreams." And as this Jew asserts regarding Jesus, that "even he himself does not deny that these works have in them nothing of divinity, but are the acts of wicked men;" so any one who disbelieves the writings of Moses might say, quoting what has been already said, the same thing, viz., that, "even Moses does not deny that these works have in them nothing of divinity, but are the acts of wicked men." And he will do the same thing also with respect to this: "Being compelled by the force of truth, Moses at the same time both exposed the doings of others, and convicted himself of the same." And when the Jew says, "Is it not a wretched inference from the same acts, to conclude that the one is a God, and the others sorcerers?" one might object to him, on the ground of those words of Moses already quoted, "Is it not then a wretched inference from the same acts, to conclude that the one is a prophet and servant of God, and the others sorcerers?" But when, in addition to those comparisons which I have already mentioned, Celsus, dwelling upon the subject, adduces this also: "Why from these works should the others be accounted wicked, rather than this man, seeing they have him as a witness against himself?"--we, too, shall adduce the following, in addition to what has been already said: "Why, from those passages in which Moses forbids us to believe those who exhibit signs and wonders, ought we to consider such persons as wicked, rather than Moses, because he calumniates some of them in respect of their signs and wonders?" And urging more to the same effect, that he may appear to strengthen his attempt, he says: "He himself acknowledged that these were not the works of a divine nature, but were the inventions of certain deceivers, and of very wicked men." Who, then, is "himself?" You O Jew, say that it is Jesus; but he who accuses you as liable to the same charges, will transfer this "himself" to the person of Moses. __________________________________________________________________ [3332] hoste meden diapherein paraplesion einai legein goeteian tes 'Iesou te Mouseos. [3333] Deut. xiii. 1-3. __________________________________________________________________ Chapter LIV. After this, forsooth, the Jew of Celsus, to keep up the character assigned to the Jew from the beginning, in his address to those of his countrymen who had become believers, says: "By what, then, were you induced (to become his followers)? Was it because he foretold that after his death he would rise again?" Now this question, like the others, can be retorted upon Moses. For we might say to the Jew: "By what, then, were you induced (to become the follower of Moses)? Was it because he put on record the following statement about his own death: And Moses, the servant of the Lord died there, in the land of Moab, according to the word of the Lord; and they buried him in Moab, near the house of Phogor: and no one knoweth his sepulchre until this day?'" [3334] For as the Jew casts discredit upon the statement, that "Jesus foretold that after His death He would rise again," another person might make a similar assertion about Moses, and would say in reply, that Moses also put on record (for the book of Deuteronomy is his composition) the statement, that "no one knoweth his sepulchre until this day," in order to magnify and enhance the importance of his place of burial, as being unknown to mankind. __________________________________________________________________ [3334] Cf. Deut. xxxiv. 5, 6. __________________________________________________________________ Chapter LV. The Jew continues his address to those of his countrymen who are converts, as follows: "Come now, let us grant to you that the prediction was actually uttered. Yet how many others are there who practise such juggling tricks, in order to deceive their simple hearers, and who make gain by their deception?--as was the case, they say, with Zamolxis [3335] in Scythia, the slave of Pythagoras; and with Pythagoras himself in Italy; and with Rhampsinitus [3336] in Egypt (the latter of whom, they say, played at dice with Demeter in Hades, and returned to the upper world with a golden napkin which he had received from her as a gift); and also with Orpheus [3337] among the Odrysians, and Protesilaus in Thessaly, and Hercules [3338] at Cape Tænarus, and Theseus. But the question is, whether any one who was really dead ever rose with a veritable body. [3339] Or do you imagine the statements of others not only to be myths, but to have the appearance of such, while you have discovered a becoming and credible termination to your drama in the voice from the cross, when he breathed his last, and in the earthquake and the darkness? That while alive he was of no assistance to himself, but that when dead he rose again, and showed the marks of his punishment, and how his hands were pierced with nails: who beheld this? A half-frantic [3340] woman, as you state, and some other one, perhaps, of those who were engaged in the same system of delusion, who had either dreamed so, owing to a peculiar state of mind, [3341] or under the influence of a wandering imagination had formed to himself an appearance according to his own wishes, [3342] which has been the case with numberless individuals; or, which is most probable, one who desired to impress others with this portent, and by such a falsehood to furnish an occasion to impostors like himself." Now, since it is a Jew who makes these statements, we shall conduct the defence of our Jesus as if we were replying to a Jew, still continuing the comparison derived from the accounts regarding Moses, and saying to him: "How many others are there who practise similar juggling tricks to those of Moses, in order to deceive their silly hearers, and who make gain by their deception?" Now this objection would be more appropriate in the mouth of one who did not believe in Moses (as we might quote the instances of Zamolxis and Pythagoras, who were engaged in such juggling tricks) than in that of a Jew, who is not very learned in the histories of the Greeks. An Egyptian, moreover, who did not believe the miracles of Moses, might credibly adduce the instance of Rhampsinitus, saying that it was far more credible that he had descended to Hades, and had played at dice with Demeter, and that after stealing from her a golden napkin he exhibited it as a sign of his having been in Hades, and of his having returned thence, than that Moses should have recorded that he entered into the darkness, where God was, and that he alone, above all others, drew near to God. For the following is his statement: "Moses alone shall come near the Lord; but the rest shall not come nigh." [3343] We, then, who are the disciples of Jesus, say to the Jew who urges these objections: "While assailing our belief in Jesus, defend yourself, and answer the Egyptian and the Greek objectors: what will you say to those charges which you brought against our Jesus, but which also might be brought against Moses first? And if you should make a vigorous effort to defend Moses, as indeed his history does admit of a clear and powerful defence, you will unconsciously, in your support of Moses, be an unwilling assistant in establishing the greater divinity of Jesus." __________________________________________________________________ [3335] Cf. Herodot., iv. 95. [3336] Cf. Herodot., ii. 122. [3337] Cf. Herodot., ii. 122. [3338] Cf. Diodor., iv., Bibl. Hist. [3339] auto somati. [See Mozley's Bampton Lectures On Miracles, 3d ed., p. 297: "That a man should rise from the dead, was treated by them (the heathen) as an absolutely incredible fact." S.] [3340] gune paroistros. [3341] kata tina diathesin oneiroxas. [3342] e kata ten autou boulesin doxe peplanemene phantasiotheis. [3343] Cf. Ex. xxiv. 2. __________________________________________________________________ Chapter LVI. But since the Jew says that these histories of the alleged descent of heroes to Hades, and of their return thence, are juggling impositions, [3344] maintaining that these heroes disappeared for a certain time, and secretly withdrew themselves from the sight of all men, and gave themselves out afterwards as having returned from Hades,--for such is the meaning which his words seem to convey respecting the Odrysian Orpheus, and the Thessalian Protesilaus, and the Tænarian Hercules, and Theseus also,--let us endeavour to show that the account of Jesus being raised from the dead cannot possibly be compared to these. For each one of the heroes respectively mentioned might, had he wished, have secretly withdrawn himself from the sight of men, and returned again, if so determined, to those whom he had left; but seeing that Jesus was crucified before all the Jews, and His body slain in the presence of His nation, how can they bring themselves to say that He practised a similar deception [3345] with those heroes who are related to have gone down to Hades, and to have returned thence? But we say that the following consideration might be adduced, perhaps, as a defence of the public crucifixion of Jesus, especially in connection with the existence of those stories of heroes who are supposed to have been compelled [3346] to descend to Hades: that if we were to suppose Jesus to have died an obscure death, so that the fact of His decease was not patent to the whole nation of the Jews, and afterwards to have actually risen from the dead, there would, in such a case, have been ground for the same suspicion entertained regarding the heroes being also entertained regarding Himself. Probably, then, in addition to other causes for the crucifixion of Jesus, this also may have contributed to His dying a conspicuous death upon the cross, that no one might have it in his power to say that He voluntarily withdrew from the sight of men, and seemed only to die, without really doing so; but, appearing again, made a juggler's trick [3347] of the resurrection from the dead. But a clear and unmistakeable proof of the fact I hold to be the undertaking of His disciples, who devoted themselves to the teaching of a doctrine which was attended with danger to human life,--a doctrine which they would not have taught with such courage had they invented the resurrection of Jesus from the dead; and who also, at the same time, not only prepared others to despise death, but were themselves the first to manifest their disregard for its terrors. __________________________________________________________________ [3344] terateias. [3345] pos oiontai to paraplesion plasasthai legein auton tois historoumenois, etc. [3346] katabebekenai bia. Bohereau proposes the omission of bia. [3347] eterateusato. __________________________________________________________________ Chapter LVII. But observe whether this Jew of Celsus does not talk very blindly, in saying that it is impossible for any one to rise from the dead with a veritable body, his language being: "But this is the question, whether any one who was really dead ever rose again with a veritable body?" Now a Jew would not have uttered these words, who believed what is recorded in the third and fourth books of Kings regarding little children, of whom the one was raised up by Elijah, [3348] and the other by Elisha. [3349] And on this account, too, I think it was that Jesus appeared to no other nation than the Jews, who had become accustomed to miraculous occurrences; so that, by comparing what they themselves believed with the works which were done by Him, and with what was related of Him, they might confess that He, in regard to whom greater things were done, and by whom mightier marvels were performed, was greater than all those who preceded Him. __________________________________________________________________ [3348] Cf. 1 Kings xvii. 21, 22. [3 Kings, Sept. and Vulg. S.] [3349] Cf. 2 Kings iv. 34, 35. [4 Kings, Sept. and Vulg. S.] __________________________________________________________________ Chapter LVIII. Further, after these Greek stories which the Jew adduced respecting those who were guilty of juggling practices, [3350] and who pretended to have risen from the dead, he says to those Jews who are converts to Christianity: "Do you imagine the statements of others not only to be myths, but to have the appearance of such, while you have discovered a becoming and credible termination to your drama in the voice from the cross, when he breathed his last?" We reply to the Jew: "What you adduce as myths, we regard also as such; but the statements of the Scriptures which are common to us both, in which not you only, but we also, take pride, we do not at all regard as myths. And therefore we accord our belief to those who have therein related that some rose from the dead, as not being guilty of imposition; and to Him especially there mentioned as having risen, who both predicted the event Himself, and was the subject of prediction by others. And His resurrection is more miraculous than that of the others in this respect, that they were raised by the prophets Elijah and Elisha, while He was raised by none of the prophets, but by His Father in heaven. And therefore His resurrection also produced greater results than theirs. For what great good has accrued to the world from the resurrection of the children through the instrumentality of Elijah and Elisha, such as has resulted from the preaching of the resurrection of Jesus, accepted as an article of belief, and as effected through the agency of divine power?" __________________________________________________________________ [3350] terateuomenois. __________________________________________________________________ Chapter LIX. He imagines also that both the earthquake and the darkness were an invention; [3351] but regarding these, we have in the preceding pages, made our defence, according to our ability, adducing the testimony of Phlegon, who relates that these events took place at the time when our Saviour suffered. [3352] And he goes on to say, that "Jesus, while alive, was of no assistance to himself, but that he arose after death, and exhibited the marks of his punishment, and showed how his hands had been pierced by nails." We ask him what he means by the expression, "was of no assistance to himself?" For if he means it to refer to want of virtue, we reply that He was of very great assistance. For He neither uttered nor committed anything that was improper, but was truly "led as a sheep to the slaughter, and was dumb as a lamb before the shearer;" [3353] and the Gospel testifies that He opened not His mouth. But if Celsus applies the expression to things indifferent and corporeal, [3354] (meaning that in such Jesus could render no help to Himself,) we say that we have proved from the Gospels that He went voluntarily to encounter His sufferings. Speaking next of the statements in the Gospels, that after His resurrection He showed the marks of His punishment, and how His hands had been pierced, he asks, "Who beheld this?" And discrediting the narrative of Mary Magdalene, who is related to have seen Him, he replies, "A half-frantic woman, as ye state." And because she is not the only one who is recorded to have seen the Saviour after His resurrection, but others also are mentioned, this Jew of Celsus calumniates these statements also in adding, "And some one else of those engaged in the same system of deception!" __________________________________________________________________ [3351] terateian. [3352] [See cap. xxxiii., note, p. 455, supra.] [3353] Isa. liii. 7. [3354] ei de to "eperkesen " apo ton meson kai somatikon lambanei. __________________________________________________________________ Chapter LX. In the next place, as if this were possible, viz., that the image of a man who was dead could appear to another as if he were still living, he adopts this opinion as an Epicurean, and says, "That some one having so dreamed owing to a peculiar state of mind, or having, under the influence of a perverted imagination, formed such an appearance as he himself desired, reported that such had been seen; and this," he continues, "has been the case with numberless individuals." But even if this statement of his seems to have a considerable degree of force, it is nevertheless only fitted to confirm a necessary doctrine, that the soul of the dead exists in a separate state (from the body); and he who adopts such an opinion does not believe without good reason in the immortality, or at least continued existence, of the soul, as even Plato says in his treatise on the Soul that shadowy phantoms of persons already dead have appeared to some around their sepulchres. Now the phantoms which exist about the soul of the dead are produced by some substance, and this substance is in the soul, which exists apart in a body said to be of splendid appearance. [3355] But Celsus, unwilling to admit any such view, will have it that some dreamed a waking dream, [3356] and, under the influence of a perverted imagination, formed to themselves such an image as they desired. Now it is not irrational to believe that a dream may take place while one is asleep; but to suppose a waking vision in the case of those who are not altogether out of their senses, and under the influence of delirium or hypochondria, is incredible. And Celsus, seeing this, called the woman "half-mad,"--a statement which is not made by the history recording the fact, but from which he took occasion to charge the occurrences with being untrue. __________________________________________________________________ [3355] ta men oun ginomena peri psuches tethnekoton phantasmata apo tinos hupokeimenou ginetai, tou kata ten huphestekuian en to kaloumeno augoeidei somati psuchen. Cf. note in Benedictine ed. [3356] hupar. __________________________________________________________________ Chapter LXI. Jesus accordingly, as Celsus imagines, exhibited after His death only the appearance of wounds received on the cross, and was not in reality so wounded as He is described to have been; whereas, according to the teaching of the Gospel--some portions of which Celsus arbitrarily accepts, in order to find ground of accusation, and other parts of which he rejects--Jesus called to Him one of His disciples who was sceptical, and who deemed the miracle an impossibility. That individual had, indeed, expressed his belief in the statement of the woman who said that she had seen Him, because he did not think it impossible that the soul of a dead man could be seen; but he did not yet consider the report to be true that He had been raised in a body, which was the antitype of the former. [3357] And therefore he did not merely say, "Unless I see, I will not believe;" but he added, "Unless I put my hand into the print of the nails, and lay my hands upon His side, I will not believe." These words were spoken by Thomas, who deemed it possible that the body of the soul [3358] might be seen by the eye of sense, resembling in all respects its former appearance, "Both in size, and in beauty of eyes, And in voice;" and frequently, too, "Having, also, such garments around the person [3359] (as when alive)." Jesus accordingly, having called Thomas, said, "Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side: and be not faithless, but believing." [3360] __________________________________________________________________ [3357] en somati antitupo egegerthai. [3358] psuches soma. [3359] Cf. Homer, Iliad, xxiii. 66, 67. [3360] Cf. John xx. 27. __________________________________________________________________ Chapter LXII. Now it followed from all the predictions which were uttered regarding Him--amongst which was this prediction of the resurrection--and, from all that was done by Him, and from all the events which befell Him, that this event should be marvellous above all others. For it had been said beforehand by the prophet in the person of Jesus: "My flesh shall rest in hope, and Thou wilt not leave my soul in Hades, and wilt not suffer Thine Holy One to see corruption." [3361] And truly, after His resurrection, He existed in a body intermediate, as it were, between the grossness of that which He had before His sufferings, and the appearance of a soul uncovered by such a body. And hence it was, that when His disciples were together, and Thomas with them, there "came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith He to Thomas, Reach hither thy finger," [3362] etc. And in the Gospel of Luke also, while Simon and Cleopas were conversing with each other respecting all that had happened to them, Jesus "drew near, and went with them. And their eyes were holden, that they should not know Him. And He said unto them, What manner of communications are these that ye have one to another, as ye walk?" And when their eyes were opened, and they knew Him, then the Scripture says, in express words, "And He vanished out of their sight." [3363] And although Celsus may wish to place what is told of Jesus, and of those who saw Him after His resurrection, on the same level with imaginary appearances of a different kind, and those who have invented such, yet to those who institute a candid and intelligent examination, the events will appear only the more miraculous. __________________________________________________________________ [3361] Ps. xvi. 9, 10. [3362] John xx. 26, 27. [3363] Luke xxiv. 15, 31. __________________________________________________________________ Chapter LXIII. After these points, Celsus proceeds to bring against the Gospel narrative a charge which is not to be lightly passed over, saying that "if Jesus desired to show that his power was really divine, he ought to have appeared to those who had ill-treated him, and to him who had condemned him, and to all men universally." For it appears to us also to be true, according to the Gospel account, that He was not seen after His resurrection in the same manner as He used formerly to show Himself--publicly, and to all men. But it is recorded in the Acts, that "being seen during forty days," He expounded to His disciples "the things pertaining to the kingdom of God." [3364] And in the Gospels [3365] it is not stated that He was always with them; but that on one occasion He appeared in their midst, after eight days, when the doors were shut, and on another in some similar fashion. And Paul also, in the concluding portions of the first Epistle to the Corinthians, in reference to His not having publicly appeared as He did in the period before He suffered, writes as follows: "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was seen of Cephas, then of the twelve: after that He was seen of above five hundred brethren at once, of whom the greater part remain unto the present time, but some are fallen asleep. After that He was seen of James, then of all the apostles. And last of all He was seen of me also, as of one born out of due time." [3366] I am of opinion now that the statements in this passage contain some great and wonderful mysteries, which are beyond the grasp not merely of the great multitude of ordinary believers, but even of those who are far advanced (in Christian knowledge), and that in them the reason would be explained why He did not show Himself, after His resurrection from the dead, in the same manner as before that event. And in a treatise of this nature, composed in answer to a work directed against the Christians and their faith, observe whether we are able to adduce a few rational arguments out of a greater number, and thus make an impression upon the hearers of this apology. __________________________________________________________________ [3364] Acts i. 3. [3365] Cf. John xx. 26. [3366] 1 Cor. xv. 3-8. __________________________________________________________________ Chapter LXIV. Although Jesus was only a single individual, He was nevertheless more things than one, according to the different standpoint from which He might be regarded; [3367] nor was He seen in the same way by all who beheld Him. Now, that He was more things than one, according to the varying point of view, is clear from this statement, "I am the way, and the truth, and the life;" and from this, "I am the bread;" and this, "I am the door," and innumerable others. And that when seen He did not appear in like fashion to all those who saw Him, but according to their several ability to receive Him, will be clear to those who notice why, at the time when He was about to be transfigured on the high mountain, He did not admit all His apostles (to this sight), but only Peter, and James, and John, because they alone were capable of beholding His glory on that occasion, and of observing the glorified appearance of Moses and Elijah, and of listening to their conversation, and to the voice from the heavenly cloud. I am of opinion, too, that before He ascended the mountain where His disciples came to Him alone, and where He taught them the beatitudes, when He was somewhere in the lower part of the mountain, and when, as it became late, He healed those who were brought to Him, freeing them from all sickness and disease, He did not appear the same person to the sick, and to those who needed His healing aid, as to those who were able by reason of their strength to go up the mountain along with Him. Nay, even when He interpreted privately to His own disciples the parables which were delivered to the multitudes without, from whom the explanation was withheld, as they who heard them explained were endowed with higher organs of hearing than they who heard them without explanation, so was it altogether the same with the eyes of their soul, and, I think, also with those of their body. [3368] And the following statement shows that He had not always the same appearance, viz., that Judas, when about to betray Him, said to the multitudes who were setting out with him, as not being acquainted with Him, "Whomsoever I shall kiss, the same is He." [3369] And I think that the Saviour Himself indicates the same thing by the words: "I was daily with you, teaching in the temple, and ye laid no hold on Me." [3370] Entertaining, then, such exalted views regarding Jesus, not only with respect to the Deity within, and which was hidden from the view of the multitude, but with respect to the transfiguration of His body, which took place when and to whom He would, we say, that before Jesus had "put off the governments and powers," [3371] and while as yet He was not dead unto sin, all men were capable of seeing Him; but that, when He had "put off the governments and powers," and had no longer anything which was capable of being seen by the multitude, all who had formerly seen Him were not now able to behold Him. And therefore, sparing them, He did not show Himself to all after His resurrection from the dead. __________________________________________________________________ [3367] pleiona te epinoia en. [3368] houto kai tais opsesi pantos men tes psuches, ego d' hegoumai, hoti kai tou somatos. [3369] Matt. xxvi. 48. [3370] Matt. xxvi. 55. [3371] ton me apekdusamenon, etc. Cf. Alford, in loco (Col. ii. 15). __________________________________________________________________ Chapter LXV. And why do I say "to all?" For even with His own apostles and disciples He was not perpetually present, nor did He constantly show Himself to them, because they were not able without intermission [3372] to receive His divinity. For His deity was more resplendent after He had finished the economy [3373] (of salvation): and this Peter, surnamed Cephas, the first-fruits as it were of the apostles, was enabled to behold, and along with him the twelve (Matthias having been substituted in room of Judas); and after them He appeared to the five hundred brethren at once, and then to James, and subsequently to all the others besides the twelve apostles, perhaps to the seventy also, and lastly to Paul, as to one born out of due time, and who knew well how to say, "Unto me, who am less than the least of all saints, is this grace given;" and probably the expression "least of all" has the same meaning with "one born out of due time." For as no one could reasonably blame Jesus for not having admitted all His apostles to the high mountain, but only the three already mentioned, on the occasion of His transfiguration, when He was about to manifest the splendour which appeared in His garments, and the glory of Moses and Elias talking with Him, so none could reasonably object to the statements of the apostles, who introduce the appearance of Jesus after His resurrection as having been made not to all, but to those only whom He knew to have received eyes capable of seeing His resurrection. I think, moreover, that the following statement regarding Him has an apologetic value [3374] in reference to our subject, viz.: "For to this end Christ died, and rose again, that He might be Lord both of the dead and living.'" [3375] For observe, it is conveyed in these words, that Jesus died that He might be Lord of the dead; and that He rose again to be Lord not only of the dead, but also of the living. And the apostle understands, undoubtedly, by the dead over whom Christ is to be Lord, those who are so called in the first Epistle to the Corinthians, "For the trumpet shall sound, and the dead shall be raised incorruptible;" [3376] and by the living, those who are to be changed, and who are different from the dead who are to be raised. And respecting the living the words are these, "And we shall be changed;" an expression which follows immediately after the statement, "The dead shall be raised first." [3377] Moreover, in the first Epistle to the Thessalonians, describing the same change in different words, he says, that they who sleep are not the same as those who are alive; his language being, "I would not have you to be ignorant, brethren, concerning them who are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died, and rose again, even so them also that sleep in Jesus will God bring with Him. For this we say unto you by the word of the Lord, that we who are alive and remain unto the coming of the Lord, shall not prevent them that are asleep." [3378] The explanation which appeared to us to be appropriate to this passage, we gave in the exegetical remarks which we have made on the first Epistle to the Thessalonians. __________________________________________________________________ [3372] dienekos. [3373] ten oikonomian telesantos. [3374] chresimon d' oimai pros apologian ton prokeimenon. [3375] Cf. Rom. xiv. 9. [3376] 1 Cor. xv. 52. [3377] Cf. 1 Cor. xv. 52 with 1 Thess. iv. 16. [3378] Cf. 1 Thess. iv. 13-15. __________________________________________________________________ Chapter LXVI. And be not surprised if all the multitudes who have believed on Jesus do not behold His resurrection, when Paul, writing to the Corinthians, can say to them, as being incapable of receiving greater matters, "For I determined not to know anything among you, save Jesus Christ, and Him crucified;" [3379] which is the same as saying, "Hitherto ye were not able, neither yet now are ye able, for ye are still carnal." [3380] The Scripture, therefore, doing everything by appointment of God, has recorded of Jesus, that before His sufferings He appeared to all indifferently, but not always; while after His sufferings He no longer appeared to all in the same way, but with a certain discrimination which measured out to each his due. And as it is related that "God appeared to Abraham," or to one of the saints, and this "appearance" was not a thing of constant occurrence, but took place at intervals, and not to all, so understand that the Son of God appeared in the one case on the same principle that God appeared to the latter. [3381] __________________________________________________________________ [3379] 1 Cor. ii. 2. [3380] Cf. 1 Cor. iii. 2, 3. [3381] houto moi noei kai ton huion tou Theou ophthai te paraplesia eis to peri ekeinon, eis to ophthai autois ton Theon, krisei. __________________________________________________________________ Chapter LXVII. To the best of our ability, therefore, as in a treatise of this nature, we have answered the objection, that "if Jesus had really wished to manifest his divine power, he ought to have shown himself to those who ill-treated him, and to the judge who condemned him, and to all without reservation." There was, however, no obligation on Him to appear either to the judge who condemned Him, or to those who ill-treated Him. For Jesus spared both the one and the other, that they might not be smitten with blindness, as the men of Sodom were when they conspired against the beauty of the angels entertained by Lot. And here is the account of the matter: "But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. And they smote the men who were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door." [3382] Jesus, accordingly, wished to show that His power was divine to each one who was capable of seeing it, and according to the measure of His capability. And I do not suppose that He guarded against being seen on any other ground than from a regard to the fitness of those who were incapable of seeing Him. And it is in vain for Celsus to add, "For he had no longer occasion to fear any man after his death, being, as you say, a God; nor was he sent into the world at all for the purpose of being hid." Yet He was sent into the world not only to become known, but also to be hid. For all that He was, was not known even to those to whom He was known, but a certain part of Him remained concealed even from them; and to some He was not known at all. And He opened the gates of light to those who were the sons of darkness and of night, and had devoted themselves to becoming the sons of light and of the day. For our Saviour Lord, like a good physician, came rather to us who were full of sins, than to those who were righteous. __________________________________________________________________ [3382] Cf. Gen. xix. 10, 11. [Also Jude 7, "strange (or other) flesh."] __________________________________________________________________ Chapter LXVIII. But let us observe how this Jew of Celsus asserts that, "if this at least would have helped to manifest his divinity, he ought accordingly to have at once disappeared from the cross." Now this seems to me to be like the argument of those who oppose the doctrine of providence, and who arrange things differently from what they are, and allege that the world would be better if it were as they arrange it. Now, in those instances in which their arrangement is a possible one, they are proved to make the world, so far as depends upon them, worse by their arrangement than it actually is; while in those cases in which they do not portray things worse than they really are, they are shown to desire impossibilities; so that in either case they are deserving of ridicule. And here, accordingly, that there was no impossibility in His coming, as a being of diviner nature, in order to disappear when He chose, is clear from the very nature of the case; and is certain, moreover, from what is recorded of Him, in the judgment of those who do not adopt certain portions merely of the narrative that they may have ground for accusing Christianity, and who consider other portions to be fiction. For it is related in St. Luke's Gospel, that Jesus after His resurrection took bread, and blessed it, and breaking it, distributed it to Simon and Cleopas; and when they had received the bread, "their eyes were opened, and they knew Him, and He vanished out of their sight." [3383] __________________________________________________________________ [3383] Cf. Luke xxiv. 30, 31. __________________________________________________________________ Chapter LXIX. But we wish to show that His instantaneous bodily disappearance from the cross was not better fitted to serve the purposes of the whole economy of salvation (than His remaining upon it was). For the mere letter and narrative of the events which happened to Jesus do not present the whole view of the truth. For each one of them can be shown, to those who have an intelligent apprehension of Scripture, to be a symbol of something else. Accordingly, as His crucifixion contains a truth, represented in the words, "I am crucified with Christ," and intimated also in these, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world;" [3384] and as His death was necessary, because of the statement, "For in that He died, He died unto sin once," [3385] and this, "Being made conformable to His death," [3386] and this, "For if we be dead with Him, we shall also live with Him:" [3387] so also His burial has an application to those who have been made conformable to His death, who have been both crucified with Him, and have died with Him; as is declared by Paul, "For we were buried with Him by baptism, and have also risen with Him." [3388] These matters, however, which relate to His burial, and His sepulchre, and him who buried Him, we shall expound at greater length on a more suitable occasion, when it will be our professed purpose to treat of such things. But, for the present, it is sufficient to notice the clean linen in which the pure body of Jesus was to be enwrapped, and the new tomb which Joseph had hewn out of the rock, where "no one was yet lying," [3389] or, as John expresses it, "wherein was never man yet laid." [3390] And observe whether the harmony of the three evangelists here is not fitted to make an impression: for they have thought it right to describe the tomb as one that was "quarried or hewn out of the rock;" so that he who examines the words of the narrative may see something worthy of consideration, both in them and in the newness of the tomb,--a point mentioned by Matthew and John [3391] --and in the statement of Luke and John, [3392] that no one had ever been interred therein before. For it became Him, who was unlike other dead men (but who even in death manifested signs of life in the water and the blood), and who was, so to speak, a new dead man, to be laid in a new and clean tomb, in order that, as His birth was purer than any other (in consequence of His being born, not in the way of ordinary generation, but of a virgin), His burial also might have the purity symbolically indicated in His body being deposited in a sepulchre which was new, not built of stones gathered from various quarters, and having no natural unity, but quarried and hewed out of one rock, united together in all its parts. Regarding the explanation, however, of these points, and the method of ascending from the narratives themselves to the things which they symbolized, one might treat more profoundly, and in a manner more adapted to their divine character, on a more suitable occasion, in a work expressly devoted to such subjects. The literal narrative, however, one might thus explain, viz., that it was appropriate for Him who had resolved to endure suspension upon the cross, to maintain all the accompaniments of the character He had assumed, in order that He who as a man had been put to death, and who as a man had died, might also as a man be buried. But even if it had been related in the Gospels, according to the view of Celsus, that Jesus had immediately disappeared from the cross, he and other unbelievers would have found fault with the narrative, and would have brought against it some such objection as this: "Why, pray, did he disappear after he had been put upon the cross, and not disappear before he suffered?" If, then, after learning from the Gospels that He did not at once disappear from the cross, they imagine that they can find fault with the narrative, because it did not invent, as they consider it ought to have done, any such instantaneous disappearance, but gave a true account of the matter, is it not reasonable that they should accord their faith also to His resurrection, and should believe that He, according to His pleasure, on one occasion, when the doors were shut, stood in the midst of His disciples, and on another, after distributing bread to two of His acquaintances, immediately disappeared from view, after He had spoken to them certain words? __________________________________________________________________ [3384] Cf. Gal. vi. 14. [3385] Rom. vi. 10. [3386] Phil. iii. 10. [3387] 2 Tim. ii. 11. [3388] Cf. Rom. vi. 4. [3389] Luke xxiii. 53, ouk en oupo oudeis keimenos. [3390] John xix. 41, en ho oudepo oudeis etethe. [3391] Cf. Matt. xxvii. 60 with John xix. 41. [3392] Cf. Luke xxiii. 53 with John xix. 41. __________________________________________________________________ Chapter LXX. But how is it that this Jew of Celsus could say that Jesus concealed Himself? For his words regarding Him are these: "And who that is sent as a messenger ever conceals himself when he ought to make known his message?" Now, He did not conceal Himself, who said to those who sought to apprehend Him, "I was daily teaching openly in the temple, and ye laid no hold upon Me." But having once already answered this charge of Celsus, now again repeated, we shall content ourselves with what we have formerly said. We have answered, also, in the preceding pages, this objection, that "while he was in the body, and no one believed upon him, he preached to all without intermission; but when he might have produced a powerful belief in himself after rising from the dead, he showed himself secretly only to one woman, and to his own boon companions." [3393] Now it is not true that He showed Himself only to one woman; for it is stated in the Gospel according to Matthew, that "in the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulchre. And, behold, there had been a great earthquake: for the angel of the Lord had descended from heaven, and came and rolled back the stone." [3394] And, shortly after, Matthew adds: "And, behold, Jesus met them"--clearly meaning the afore-mentioned Marys--"saying, All hail. And they came and held Him by the feet, and worshipped Him." [3395] And we answered, too, the charge, that "while undergoing his punishment he was seen by all, but after his resurrection only by one," when we offered our defence of the fact that "He was not seen by all." And now we might say that His merely human attributes were visible to all men but those which were divine in their nature--I speak of the attributes not as related, but as distinct [3396] --were not capable of being received by all. But observe here the manifest contradiction into which Celsus falls. For having said, a little before, that Jesus had appeared secretly to one woman and His own boon companions, he immediately subjoins: "While undergoing his punishment he was seen by all men, but after his resurrection by one, whereas the opposite ought to have happened." And let us hear what he means by "ought to have happened." The being seen by all men while undergoing His punishment, but after His resurrection only by one individual, are opposites. [3397] Now, so far as his language conveys a meaning, he would have that to take place which is both impossible and absurd, viz., that while undergoing His punishment He should be seen only by one individual, but after His resurrection by all men! or else how will you explain his words, "The opposite ought to have happened?" __________________________________________________________________ [3393] tois heautou thiasotais. [3394] Matt. xxviii. 1, 2. [3395] Matt. xxviii. 9. [3396] lego de ou peri ton schesin pros hetera echonton, alla peri ton kata diaphoran. [3397] enantion ton men kolazomenon pasin heorasthai, anastanta de heni. The Benedictine editor reads ton men kolazomenon, and Bohereau proposes enantion to kolazomenon men, etc. __________________________________________________________________ Chapter LXXI. Jesus taught us who it was that sent Him, in the words, "None knoweth the Father but the Son;" [3398] and in these, "No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, He hath declared Him." [3399] He, treating of Deity, stated to His true disciples the doctrine regarding God; and we, discovering traces of such teaching in the Scripture narratives, take occasion from such to aid our theological conceptions, [3400] hearing it declared in one passage, that "God is light, and in Him there is no darkness at all;" [3401] and in another, "God is a Spirit, and they that worship Him must worship Him in spirit and in truth." [3402] But the purposes for which the Father sent Him are innumerable; and these any one may ascertain who chooses, partly from the prophets who prophesied of Him, and partly from the narratives of the evangelists. And not a few things also will he learn from the apostles, and especially from Paul. Moreover, those who are pious He leadeth to the light, and those who sin He will punish,--a circumstance which Celsus not observing, has represented Him "as one who will lead the pious to the light, and who will have mercy on others, whether they sin or repent." [3403] __________________________________________________________________ [3398] Cf. Luke x. 22. [3399] John i. 18. [3400] hon ichne en tois gegrammenois heuriskontes aphormas echomen theologein. [3401] 1 John i. 5. [3402] John iv. 24. [3403] The text is, tous de hamartanontas e metagnontas eleeson. Bohereau would read me metagnontas, or would render the passage as if the reading were e hamartanontas, e metagnontas. This suggestion has been adopted in the translation. __________________________________________________________________ Chapter LXXII. After the above statements, he continues: "If he wished to remain hid, why was there heard a voice from heaven proclaiming him to be the Son of God? And if he did not seek to remain concealed, why was he punished? or why did he die?" Now, by such questions he thinks to convict the histories of discrepancy, not observing that Jesus neither desired all things regarding Himself to be known to all whom He happened to meet, nor yet all things to be unknown. Accordingly, the voice from heaven which proclaimed Him to be the Son of God, in the words, "This is my beloved Son, in whom I am well pleased," [3404] is not stated to have been audible to the multitudes, as this Jew of Celsus supposed. The voice from the cloud on the high mountain, moreover, was heard only by those who had gone up with Him. For the divine voice is of such a nature, as to be heard only by those whom the speaker wishes to hear it. And I maintain, that the voice of God which is referred to, is neither air which has been struck, nor any concussion of the air, nor anything else which is mentioned in treatises on the voice; [3405] and therefore it is heard by a better and more divine organ of hearing than that of sense. And when the speaker will not have his voice to be heard by all, he that has the finer ear hears the voice of God, while he who has the ears of his soul deadened does not perceive that it is God who speaks. These things I have mentioned because of his asking, "Why was there heard a voice from heaven proclaiming him to be the Son of God?" while with respect to the query, "Why was he punished, if he wished to remain hid?" what has been stated at greater length in the preceding pages on the subject of His suffering may suffice. __________________________________________________________________ [3404] Matt. iii. 17. [3405] oudepo de lego, hoti ou pantos estin aer peplegmenos; e plege aeros, e ho ti pote legetai en tois peri phones. __________________________________________________________________ Chapter LXXIII. The Jew proceeds, after this, to state as a consequence what does not follow from the premises; for it does not follow from "His having wished, by the punishments which He underwent, to teach us also to despise death," that after His resurrection He should openly summon all men to the light, and instruct them in the object of His coming. For He had formerly summoned all men to the light in the words, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest." [3406] And the object of His coming had been explained at great length in His discourses on the beatitudes, and in the announcements which followed them, and in the parables, and in His conversations with the scribes and Pharisees. And the instruction afforded us by the Gospel of John, shows that the eloquence of Jesus consisted not in words, but in deeds; while it is manifest from the Gospel narratives that His speech was "with power," on which account also they marvelled at Him. __________________________________________________________________ [3406] Cf. Matt. xi. 28. __________________________________________________________________ Chapter LXXIV. In addition to all this, the Jew further says: "All these statements are taken from your own books, in addition to which we need no other witness; for ye fall upon your own swords." [3407] Now we have proved that many foolish assertions, opposed to the narratives of our Gospels, occur in the statements of the Jew, either with respect to Jesus or ourselves. And I do not think that he has shown that "we fall upon our own swords;" but he only so imagines. And when the Jew adds, in a general way, this to his former remarks: "O most high and heavenly one! what God, on appearing to men, is received with incredulity?" we must say to him, that according to the accounts in the law of Moses, God is related to have visited the Hebrews in a most public manner, not only in the signs and wonders performed in Egypt, and also in the passage of the Red Sea, and in the pillar of fire and cloud of light, but also when the Decalogue was announced to the whole people, and yet was received with incredulity by those who saw these things: for had they believed what they saw and heard, they would not have fashioned the calf, nor changed their own glory into the likeness of a grass-eating calf; nor would they have said to one another with reference to the calf, "These be thy gods, O Israel, who brought thee up out of the land of Egypt." [3408] And observe whether it is not entirely in keeping with the character of the same people, who formerly refused to believe such wonders and such appearances of divinity, throughout the whole period of wandering in the wilderness, as they are recorded in the law of the Jews to have done, to refuse to be convinced also, on occasion of the glorious advent of Jesus, by the mighty words which were spoken by Him with authority, and the marvels which He performed in the presence of all the people. __________________________________________________________________ [3407] autoi gar heautois peripiptete. [See note supra, cap. xiii. p. 437. S.] [3408] Cf. Ex. xxxii. 4. __________________________________________________________________ Chapter LXXV. I think what has been stated is enough to convince any one that the unbelief of the Jews with regard to Jesus was in keeping with what is related of this people from the beginning. For I would say in reply to this Jew of Celsus, when he asks, "What God that appeared among men is received with incredulity, and that, too, when appearing to those who expect him? or why, pray, is he not recognized by those who have been long looking for him?" what answer, friends, would you have us return to your [3409] questions? Which class of miracles, in your judgment, do you regard as the greater? Those which were wrought in Egypt and the wilderness, or those which we declare that Jesus performed among you? For if the former are in your opinion greater than the latter, does it not appear from this very fact to be in conformity with the character of those who disbelieved the greater to despise the less? And this is the opinion entertained with respect to our accounts of the miracles of Jesus. But if those related of Jesus are considered to be as great as those recorded of Moses, what strange thing has come to pass among a nation which has manifested incredulity with regard to the commencement of both dispensations? [3410] For the beginning of the legislation was in the time of Moses, in whose work are recorded the sins of the unbelievers and wicked among you, while the commencement of our legislation and second covenant is admitted to have been in the time of Jesus. And by your unbelief of Jesus ye show that ye are the sons of those who in the desert discredited the divine appearances; and thus what was spoken by our Saviour will be applicable also to you who believed not on Him: "Therefore ye bear witness that ye allow the deeds of your fathers." [3411] And there is fulfilled among you also the prophecy which said: "Your life shall hang in doubt before your eyes, and you will have no assurance of your life." [3412] For ye did not believe in the life which came to visit the human race. __________________________________________________________________ [3409] The text reads hemon, for which Bohereau and the Benedictine editor propose either humas or hemas, the former of which is preferred by Lommatzsch. [3410] kat' amphoteras tas archas ton pragmaton apistounti ; [3411] Cf. Luke xi. 48. [3412] Cf. Deut. xxviii. 66. __________________________________________________________________ Chapter LXXVI. Celsus, in adopting the character of a Jew, could not discover any objections to be urged against the Gospel which might not be retorted on him as liable to be brought also against the law and the prophets. For he censures Jesus in such words as the following: "He makes use of threats, and reviles men on light grounds, when he says, Woe unto you,' and I tell you beforehand.' For by such expressions he manifestly acknowledges his inability to persuade; and this would not be the case with a God, or even a prudent man." Observe, now, whether these charges do not manifestly recoil upon the Jew. For in the writings of the law and the prophets God makes use of threats and revilings, when He employs language of not less severity than that found in the Gospel, such as the following expressions of Isaiah: "Woe unto them that join house to house, and lay field to field;" [3413] and, "Woe unto them that rise up early in the morning that they may follow strong drink;" [3414] and, "Woe unto them that draw their sins after them as with a long rope;" [3415] and, "Woe unto them that call evil good, and good evil;" [3416] and, "Woe unto those of you who are mighty to drink wine;" [3417] and innumerable other passages of the same kind. And does not the following resemble the threats of which he speaks: "Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters?" [3418] and so on, to which he subjoins such threats as are equal in severity to those which, he says, Jesus made use of. For is it not a threatening, and a great one, which declares, "Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers?" [3419] And are there not revilings in Ezekiel directed against the people, when the Lord says to the prophet, "Thou dwellest in the midst of scorpions?" [3420] Were you serious, then, Celsus, in representing the Jew as saying of Jesus, that "he makes use of threats and revilings on slight grounds, when he employs the expressions, Woe unto you,' and I tell you beforehand?'" Do you not see that the charges which this Jew of yours brings against Jesus might be brought by him against God? For the God who speaks in the prophetic writings is manifestly liable to the same accusations, as Celsus regards them, of inability to persuade. I might, moreover, say to this Jew, who thinks that he makes a good charge against Jesus by such statements, that if he undertakes, in support of the scriptural account, to defend the numerous curses recorded in the books of Leviticus and Deuteronomy, we should make as good, or better, a defence of the revilings and threatenings which are regarded as having been spoken by Jesus. And as respects the law of Moses itself, we are in a position to make a better defence of it than the Jew is, because we have been taught by Jesus to have a more intelligent apprehension of the writings of the law. Nay, if the Jew perceive the meaning of the prophetic Scriptures, he will be able to show that it is for no light reason that God employs threatenings and revilings, when He says, "Woe unto you," and "I tell you beforehand." And how should God employ such expressions for the conversion of men, which Celsus thinks that even a prudent man would not have recourse to? But Christians, who know only one God--the same who spoke in the prophets and in the Lord (Jesus)--can prove the reasonableness of those threatenings and revilings, as Celsus considers and entitles them. And here a few remarks shall be addressed to this Celsus, who professes both to be a philosopher, and to be acquainted with all our system. How is it, friend, when Hermes, in Homer, says to Odysseus, "Why, now, wretched man, do you come wandering alone over the mountain-tops?" [3421] that you are satisfied with the answer, which explains that the Homeric Hermes addresses such language to Odysseus to remind him of his duty, [3422] because it is characteristic of the Sirens to flatter and to say pleasing things, around whom "Is a huge heap of bones," [3423] and who say, "Come hither, much lauded Odysseus, great glory of the Greeks;" [3424] whereas, if our prophets and Jesus Himself, in order to turn their hearers from evil, make use of such expressions as "Woe unto you," and what you regard as revilings, there is no condescension in such language to the circumstances of the hearers, nor any application of such words to them as healing [3425] medicine? Unless, indeed, you would have God, or one who partakes of the divine nature, when conversing with men, to have regard to His own nature alone, and to what is worthy of Himself, but to have no regard to what is fitting to be brought before men who are under the dispensation and leading of His word, and with each one of whom He is to converse agreeably to his individual character. And is it not a ridiculous assertion regarding Jesus, to say that He was unable to persuade men, when you compare the state of matters not only among the Jews, who have many such instances recorded in the prophecies, but also among the Greeks, among whom all of those who have attained great reputation for their wisdom have been unable to persuade those who conspired against them, or to induce their judges or accusers to cease from evil, and to endeavour to attain to virtue by the way of philosophy? __________________________________________________________________ [3413] Isa. v. 8. [3414] Isa. v. 11. [3415] Isa. v. 18. [3416] Isa. v. 20. [3417] Isa. v. 22. [3418] Cf. Isa. i. 4. [3419] Isa. i. 7. [3420] Ezek. ii. 6. [3421] Cf. Odyss., x. 281. [3422] huper epistrophes. [3423] Cf. Odyss., xii. 45. [3424] Ibid., xii. 184. [3425] paionion pharmakon. __________________________________________________________________ Chapter LXXVII. After this the Jew remarks, manifestly in accordance with the Jewish belief: "We certainly hope that there will be a bodily resurrection, and that we shall enjoy an eternal life; and the example and archetype of this will be He who is sent to us, and who will show that nothing is impossible with God." We do not know, indeed, whether the Jew would say of the expected Christ, that He exhibits in Himself an example of the resurrection; but let it be supposed that he both thinks and says so. We shall give this answer, then, to him who has told us that he drew his information from our own writings: "Did you read those writings, friend, in which you think you discover matter of accusation against us, and not find there the resurrection of Jesus, and the declaration that He was the first-born from the dead? Or because you will not allow such things to have been recorded, were they not actually recorded?" But as the Jew still admits the resurrection of the body, I do not consider the present a suitable time to discuss the subject with one who both believes and says that there is a bodily resurrection, whether he has an articulate [3426] understanding of such a topic, and is able to plead well on its behalf, [3427] or not, but has only given his assent to it as being of a legendary character. [3428] Let the above, then, be our reply to this Jew of Celsus. And when he adds, "Where, then, is he, that we may see him and believe upon him?" we answer: Where is He now who spoke in the prophecies, and who wrought miracles, that we may see and believe that He is part of God? Are you to be allowed to meet the objection, that God does not perpetually show Himself to the Hebrew nation, while we are not to be permitted the same defence with regard to Jesus, who has both once risen Himself, and led His disciples to believe in His resurrection, and so thoroughly persuaded them of its truth, that they show to all men by their sufferings how they are able to laugh at all the troubles of life, beholding the life eternal and the resurrection clearly demonstrated to them both in word and deed? __________________________________________________________________ [3426] eite diarthrounta to toiouton par' heauto. [3427] kai dunamenon presbeusai peri tou logou kalos. [3428] alla muthikoteron sunkatatithemenon to logo. __________________________________________________________________ Chapter LXXVIII. The Jew continues: "Did Jesus come into the world for this purpose, that we should not believe him?" To which we immediately answer, that He did not come with the object of producing incredulity among the Jews; but knowing beforehand that such would be the result, He foretold it, and made use of their unbelief for the calling of the Gentiles. For through their sin salvation came to the Gentiles, respecting whom the Christ who speaks in the prophecies says, "A people whom I did not know became subject to Me: they were obedient to the hearing of My ear;" [3429] and, "I was found of them who sought Me not; I became manifest to those who inquired not after Me." [3430] It is certain, moreover, that the Jews were punished even in this present life, after treating Jesus in the manner in which they did. And let the Jews assert what they will when we charge them with guilt, and say, "Is not the providence and goodness of God most wonderfully displayed in your punishment, and in your being deprived of Jerusalem, and of the sanctuary, and of your splendid worship?" For whatever they may say in reply with respect to the providence of God, we shall be able more effectually to answer it by remarking, that the providence of God was wonderfully manifested in using the transgression of that people for the purpose of calling into the kingdom of God, through Jesus Christ, those from among the Gentiles who were strangers to the covenant and aliens to the promises. And these things were foretold by the prophets, who said that, on account of the transgressions of the Hebrew nation, God would make choice, not of a nation, but of individuals chosen from all lands; [3431] and, having selected the foolish things of the world, would cause an ignorant nation to become acquainted with the divine teaching, the kingdom of God being taken from the one and given to the other. And out of a larger number it is sufficient on the present occasion to adduce the prediction from the song in Deuteronomy regarding the calling of the Gentiles, which is as follows, being spoken in the person of the Lord: "They have moved Me to jealousy with those who are not gods; they have provoked Me to anger with their idols: and I will move them to jealousy with those who are not a people; I will provoke them to anger with a foolish nation." [3432] __________________________________________________________________ [3429] Cf. 2 Sam. xxii. 44, 45. [3430] Cf. Isa. lxv. 1. [3431] ouchi ethnos, alla logadas pantachothen. [3432] Cf. Deut. xxxii. 21. __________________________________________________________________ Chapter LXXIX. The conclusion of all these arguments regarding Jesus is thus stated by the Jew: "He was therefore a man, and of such a nature, as the truth itself proves, and reason demonstrates him to be." I do not know, however, whether a man who had the courage to spread throughout the entire world his doctrine of religious worship and teaching, [3433] could accomplish what he wished without the divine assistance, and could rise superior to all who withstood the progress of his doctrine--kings and rulers, and the Roman senate, and governors in all places, and the common people. And how could the nature of a man possessed of no inherent excellence convert so vast a multitude? For it would not be wonderful if it were only the wise who were so convened; but it is the most irrational of men, and those devoted to their passions, and who, by reason of their irrationality, change with the greater difficulty so as to adopt a more temperate course of life. And yet it is because Christ was the power of God and the wisdom of the Father that He accomplished, and still accomplishes, such results, although neither the Jews nor Greeks who disbelieve His word will so admit. And therefore we shall not cease to believe in God, according to the precepts of Jesus Christ, and to seek to convert those who are blind on the subject of religion, although it is they who are truly blind themselves that charge us with blindness: and they, whether Jews or Greeks, who lead astray those that follow them, accuse us of seducing men--a good seduction, truly!--that they may become temperate instead of dissolute, or at least may make advances to temperance; may become just instead of unjust, or at least may tend to become so; prudent instead of foolish, or be on the way to become such; and instead of cowardice, meanness, and timidity, may exhibit the virtues of fortitude and courage, especially displayed in the struggles undergone for the sake of their religion towards God, the Creator of all things. Jesus Christ therefore came announced beforehand, not by one prophet, but by all; and it was a proof of the ignorance of Celsus, to represent a Jew as saying that one prophet only had predicted the advent of Christ. But as this Jew of Celsus, after being thus introduced, asserting that these things were indeed in conformity with his own law, has somewhere here ended his discourse, with a mention of other matters not worthy of remembrance, I too shall here terminate this second book of my answer to his treatise. But if God permit, and the power of Christ abide in my soul, I shall endeavour in the third book to deal with the subsequent statements of Celsus. __________________________________________________________________ [3433] ten kat' auton theosebeian kai didaskalian. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book III. Chapter I. In the first book of our answer to the work of Celsus, who had boastfully entitled the treatise which he had composed against us A True Discourse, we have gone through, as you enjoined, my faithful Ambrosius, to the best of our ability, his preface, and the parts immediately following it, testing each one of his assertions as we went along, until we finished with the tirade [3434] of this Jew of his, feigned to have been delivered against Jesus. And in the second book we met, as we best could, all the charges contained in the invective [3435] of the said Jew, which were levelled at us who are believers in God through Christ; and now we enter upon this third division of our discourse, in which our object is to refute the allegations which he makes in his own person. He gives it as his opinion, that "the controversy between Jews and Christians is a most foolish one," and asserts that "the discussions which we have with each other regarding Christ differ in no respect from what is called in the proverb, a fight about the shadow of an ass;'" [3436] and thinks that "there is nothing of importance [3437] in the investigations of the Jews and Christians: for both believe that it was predicted by the Divine Spirit that one was to come as a Saviour to the human race, but do not yet agree on the point whether the person predicted has actually come or not." For we Christians, indeed, have believed in Jesus, as He who came according to the predictions of the prophets. But the majority of the Jews are so far from believing in Him, that those of them who lived at the time of His coming conspired against Him; and those of the present day, approving of what the Jews of former times dared to do against Him, speak evil of Him, asserting that it was by means of sorcery [3438] that he passed himself off for Him who was predicted by the prophets as the One who was to come, and who was called, agreeably to the traditions of the Jews, [3439] the Christ. __________________________________________________________________ [3434] demegorias: cf. book i. c. 71. [3435] demegorias: cf. book i. c. 71. [3436] kata ten paroimian kaloumenes onou skias maches. On this proverb, see Zenobius, Centuria Sexta, adag. 28, and the note of Schottius. Cf. also Suidas, s.v. onou skia.--De la Rue. [3437] semnon. [3438] dia tinos goeteias. [3439] kata ta 'Ioudaion patria. __________________________________________________________________ Chapter II. But let Celsus, and those who assent to his charges, tell us whether it is at all like "an ass's shadow," that the Jewish prophets should have predicted the birth-place of Him who was to be the ruler of those who had lived righteous lives, and who are called the "heritage" of God; [3440] and that Emmanuel should be conceived by a virgin; and that such signs and wonders should be performed by Him who was the subject of prophecy; and that His word should have such speedy course, that the voice of His apostles should go forth into all the earth; and that He should undergo certain sufferings after His condemnation by the Jews; and that He should rise again from the dead. For was it by chance [3441] that the prophets made these announcements, with no persuasion of the truth in their minds, [3442] moving them not only to speak, but to deem their announcements worthy of being committed to writing? And did so great a nation as that of the Jews, who had long ago received a country of their own wherein to dwell, recognise certain men as prophets, and reject others as utterers of false predictions, without any conviction of the soundness of the distinction? [3443] And was there no motive which induced them to class with the books of Moses, which were held as sacred, the words of those persons who were afterwards deemed to be prophets? And can those who charge the Jews and Christians with folly, show us how the Jewish nation could have continued to subsist, had there existed among them no promise of the knowledge of future events? and how, while each of the surrounding nations believed, agreeably to their ancient institutions, that they received oracles and predictions from those whom they accounted gods, this people alone, who were taught to view with contempt all those who were considered gods by the heathen, as not being gods, but demons, according to the declaration of the prophets, "For all the gods of the nations are demons," [3444] had among them no one who professed to be a prophet, and who could restrain such as, from a desire to know the future, were ready to desert [3445] to the demons [3446] of other nations? Judge, then, whether it were not a necessity, that as the whole nation had been taught to despise the deities of other lands, they should have had an abundance of prophets, who made known events which were of far greater importance in themselves, [3447] and which surpassed the oracles of all other countries. __________________________________________________________________ [3440] ton chrematizonton meridos Theou. [3441] ara gar hos etuche. [3442] sun houdemia pithanoteti. [3443] sun houdemia pithanoteti. [3444] Ps. xcvi. 5, daimonia, "idols," Auth. Vers. We have in this passage, and in many others, the identification of the daimones or gods of the heathen with the daimones or daimonia, "evil spirits," or angels, supposed to be mentioned in Gen. vi. 2. [3445] The reading in the text is automolein, on which Bohereau, with whom the Benedictine editor agrees, remarks that we must either read automolesontas, or understand some such word as hetoimous before automolein. [3446] Ps. xcvi. 5, daimonia, "idols," Auth. Vers. We have in this passage, and in many others, the identification of the daimones or gods of the heathen with the daimones or daimonia, "evil spirits," or angels, supposed to be mentioned in Gen. vi. 2. [3447] to meizon autothen. __________________________________________________________________ Chapter III. In the next place, miracles were performed in all countries, or at least in many of them, as Celsus himself admits, instancing the case of Æsculapius, who conferred benefits on many, and who foretold future events to entire cities, which were dedicated to him, such as Tricca, and Epidaurus, and Cos, and Pergamus; and along with Æsculapius he mentions Aristeas of Proconnesus, and a certain Clazomenian, and Cleomedes of Astypalæa. But among the Jews alone, who say they are dedicated to the God of all things, there was wrought no miracle or sign which might help to confirm their faith in the Creator of all things, and strengthen their hope of another and better life! But how can they imagine such a state of things? For they would immediately have gone over to the worship of those demons which gave oracles and performed cures, and deserted the God who was believed, as far as words went, [3448] to assist them, but who never manifested to them His visible presence. But if this result has not taken place, and if, on the contrary, they have suffered countless calamities rather than renounce Judaism and their law, and have been cruelly treated, at one time in Assyria, at another in Persia, and at another under Antiochus, is it not in keeping with the probabilities of the case [3449] for those to suppose who do not yield their belief to their miraculous histories and prophecies, that the events in question could not be inventions, but that a certain divine Spirit being in the holy souls of the prophets, as of men who underwent any labour for the cause of virtue, did move them to prophesy some things relating to their contemporaries, and others to their posterity, but chiefly regarding a certain personage who was to come as a Saviour to the human race? __________________________________________________________________ [3448] mechri logou. [3449] pos ouchi ex eikoton kataskeuazetai. __________________________________________________________________ Chapter IV. And if the above be the state of the case, how do Jews and Christians search after "the shadow of an ass," in seeking to ascertain from those prophecies which they believe in common, whether He who was foretold has come, or has not yet arrived, and is still an object of expectation? But even suppose [3450] it be granted to Celsus that it was not Jesus who was announced by the prophets, then, even on such a hypothesis, the investigation of the sense of the prophetic writings is no search after "the shadow of an ass," if He who was spoken of can be clearly pointed out, and it can be shown both what sort of person He was predicted to be, and what He was to do, and, if possible, when He was to arrive. But in the preceding pages we have already spoken on the point of Jesus being the individual who was foretold to be the Christ, quoting a few prophecies out of a larger number. Neither Jews nor Christians, then, are wrong in assuming that the prophets spoke under divine influence; [3451] but they are in error who form erroneous opinions respecting Him who was expected by the prophets to come, and whose person and character were made known in their "true discourses." __________________________________________________________________ [3450] kath' hupothesin. [3451] theothen. __________________________________________________________________ Chapter V. Immediately after these points, Celsus, imagining that the Jews are Egyptians by descent, and had abandoned Egypt, after revolting against the Egyptian state, and despising the customs of that people in matters of worship, says that "they suffered from the adherents of Jesus, who believed in Him as the Christ, the same treatment which they had inflicted upon the Egyptians; and that the cause which led to the new state of things [3452] in either instance was rebellion against the state." Now let us observe what Celsus has here done. The ancient Egyptians, after inflicting many cruelties upon the Hebrew race, who had settled in Egypt owing to a famine which had broken out in Judea, suffered, in consequence of their injustice to strangers and suppliants, that punishment which divine Providence had decreed was to fall on the whole nation for having combined against an entire people, who had been their guests, and who had done them no harm; and after being smitten by plagues from God, they allowed them, with difficulty, and after a brief period, to go wherever they liked, as being unjustly detained in slavery. Because, then, they were a selfish people, who honoured those who were in any degree related to them far more than they did strangers of better lives, there is not an accusation which they have omitted to bring against Moses and the Hebrews,--not altogether denying, indeed, the miracles and wonders done by him, but alleging that they were wrought by sorcery, and not by divine power. Moses, however, not as a magician, but as a devout man, and one devoted to the God of all things, and a partaker in the divine Spirit, both enacted laws for the Hebrews, according to the suggestions of the Divinity, and recorded events as they happened with perfect fidelity. __________________________________________________________________ [3452] Tes kainotomias. __________________________________________________________________ Chapter VI. Celsus, therefore, not investigating in a spirit of impartiality the facts, which are related by the Egyptians in one way, and by the Hebrews in another, but being bewitched, as it were, [3453] in favour of the former, accepted as true the statements of those who had oppressed the strangers, and declared that the Hebrews, who had been unjustly treated, had departed from Egypt after revolting against the Egyptians,--not observing how impossible it was for so great a multitude of rebellious Egyptians to become a nation, which, dating its origin from the said revolt, should change its language at the time of its rebellion, so that those who up to that time made use of the Egyptian tongue, should completely adopt, all at once, the language of the Hebrews! Let it be granted, however, according to his supposition, that on abandoning Egypt they did conceive a hatred also of their mother tongue, [3454] how did it happen that after so doing they did not rather adopt the Syrian or Phoenician language, instead of preferring the Hebrew, which is different from both? But reason seems to me to demonstrate that the statement is false, which makes those who were Egyptians by race to have revolted against Egyptians, and to have left the country, and to have proceeded to Palestine, and occupied the land now called Judea. For Hebrew was the language of their fathers before their descent into Egypt; and the Hebrew letters, employed by Moses in writing those five books which are deemed sacred by the Jews, were different from those of the Egyptians. __________________________________________________________________ [3453] Prokatalephtheis hos hupo philtron ton Aiguption. [3454] Ten suntrophon phonen. __________________________________________________________________ Chapter VII. In like manner, as the statement is false "that the Hebrews, being (originally) Egyptians, dated the commencement (of their political existence) from the time of their rebellion," so also is this, "that in the days of Jesus others who were Jews rebelled against the Jewish state, and became His followers;" for neither Celsus nor they who think with him are able to point out any act on the part of Christians which savours of rebellion. And yet, if a revolt had led to the formation of the Christian commonwealth, so that it derived its existence in this way from that of the Jews, who were permitted to take up arms in defence of the members of their families, and to slay their enemies, the Christian Lawgiver would not have altogether forbidden the putting of men to death; and yet He nowhere teaches that it is right for His own disciples to offer violence to any one, however wicked. For He did not deem it in keeping with such laws as His, which were derived from a divine source, to allow the killing of any individual whatever. Nor would the Christians, had they owed their origin to a rebellion, have adopted laws of so exceedingly mild a character as not to allow them, when it was their fate to be slain as sheep, on any occasion to resist their persecutors. And truly, if we look a little deeper into things, we may say regarding the exodus from Egypt, that it is a miracle if a whole nation at once adopted the language called Hebrew, as if it had been a gift from heaven, when one of their own prophets said, "As they went forth from Egypt, they heard a language which they did not understand." [3455] __________________________________________________________________ [3455] Cf. Ps. lxxxi. 5. __________________________________________________________________ Chapter VIII. In the following way, also, we may conclude that they who came out of Egypt with Moses were not Egyptians; for if they had been Egyptians, their names also would be Egyptian, because in every language the designations (of persons and things) are kindred to the language. [3456] But if it is certain, from the names being Hebrew, that the people were not Egyptians,--and the Scriptures are full of Hebrew names, and these bestowed, too, upon their children while they were in Egypt,--it is clear that the Egyptian account is false, which asserts that they were Egyptians, and went forth from Egypt with Moses. Now it is absolutely certain [3457] that, being descended, as the Mosaic history records, from Hebrew ancestors, they employed a language from which they also took the names which they conferred upon their children. But with regard to the Christians, because they were taught not to avenge themselves upon their enemies (and have thus observed laws of a mild and philanthropic character); and because they would not, although able, have made war even if they had received authority to do so,--they have obtained this reward from God, that He has always warred in their behalf, and on certain occasions has restrained those who rose up against them and desired to destroy them. For in order to remind others, that by seeing a few engaged in a struggle for their religion, they also might be better fitted to despise death, some, on special occasions, and these individuals who can be easily numbered, have endured death for the sake of Christianity,--God not permitting the whole nation to be exterminated, but desiring that it should continue, and that the whole world should be filled with this salutary and religious doctrine. [3458] And again, on the other hand, that those who were of weaker minds might recover their courage and rise superior to the thought of death, God interposed His providence on behalf of believers, dispersing by an act of His will alone all the conspiracies formed against them; so that neither kings, nor rulers, nor the populace, might be able to rage against them beyond a certain point. Such, then, is our answer to the assertions of Celsus, "that a revolt was the original commencement of the ancient Jewish state, and subsequently of Christianity." __________________________________________________________________ [3456] Sungeneis eisin hai prosegoriai. [3457] Saphos enarges. [3458] [Gibbon, in the sixteenth chapter of his Decline and Fall of the Roman Empire, quotes the first part of this sentence as proving that "the learned Origen declares, in the most express terms, that the number of martyrs was very inconsiderable." But see Guizot's note on the passage. S.] __________________________________________________________________ Chapter IX. But since he is manifestly guilty of falsehood in the statements which follow, let us examine his assertion when he says, "If all men wished to become Christians, the latter would not desire such a result." Now that the above statement is false is clear from this, that Christians do not neglect, as far as in them lies, to take measures to disseminate their doctrine throughout the whole world. Some of them, accordingly, have made it their business to itinerate not only through cities, but even villages and country houses, [3459] that they might make converts to God. And no one would maintain that they did this for the sake of gain, when sometimes they would not accept even necessary sustenance; or if at any time they were pressed by a necessity of this sort, were contented with the mere supply of their wants, although many were willing to share (their abundance) with them, and to bestow help upon them far above their need. At the present day, indeed, when, owing to the multitude of Christian believers, not only rich men, but persons of rank, and delicate and high-born ladies, receive the teachers of Christianity, some perhaps will dare to say that it is for the sake of a little glory [3460] that certain individuals assume the office of Christian instructors. It is impossible, however, rationally to entertain such a suspicion with respect to Christianity in its beginnings, when the danger incurred, especially by its teachers, was great; while at the present day the discredit attaching to it among the rest of mankind is greater than any supposed honour enjoyed among those who hold the same belief, especially when such honour is not shared by all. It is false, then, from the very nature of the case, to say that "if all men wished to become Christians, the latter would not desire such a result." __________________________________________________________________ [3459] 'Epauleis. [3460] Doxarion. __________________________________________________________________ Chapter X. But observe what he alleges as a proof of his statement: "Christians at first were few in number, and held the same opinions; but when they grew to be a great multitude, they were divided and separated, each wishing to have his own individual party: [3461] for this was their object from the beginning." That Christians at first were few in number, in comparison with the multitudes who subsequently became Christian, is undoubted; and yet, all things considered, they were not so very few. [3462] For what stirred up the envy of the Jews against Jesus, and aroused them to conspire against Him, was the great number of those who followed Him into the wilderness,--five thousand men on one occasion, and four thousand on another, having attended Him thither, without including the women and children. For such was the charm [3463] of Jesus' words, that not only were men willing to follow Him to the wilderness, but women also, forgetting [3464] the weakness of their sex and a regard for outward propriety [3465] in thus following their Teacher into desert places. Children, too, who are altogether unaffected by such emotions, [3466] either following their parents, or perhaps attracted also by His divinity, in order that it might be implanted within them, became His followers along with their parents. But let it be granted that Christians were few in number at the beginning, how does that help to prove that Christians would be unwilling to make all men believe the doctrine of the Gospel? __________________________________________________________________ [3461] staseis idias. [3462] kai toi ou pante esan oligoi. [3463] iunx. [3464] The reading in Spencer's and the Benedictine edition is hupotemnomenas, for which Lommatzsch reads hupomemnemenas. [3465] kai to dokoun. [3466] apathestata. __________________________________________________________________ Chapter XI. He says, in addition, that "all the Christians were of one mind," not observing, even in this particular, that from the beginning there were differences of opinion among believers regarding the meaning [3467] of the books held to be divine. At all events, while the apostles were still preaching, and while eye-witnesses of (the works of) Jesus were still teaching His doctrine, there was no small discussion among the converts from Judaism regarding Gentile believers, on the point whether they ought to observe Jewish customs, or should reject the burden of clean and unclean meats, as not being obligatory on those who had abandoned their ancestral Gentile customs, and had become believers in Jesus. Nay, even in the Epistles of Paul, who was contemporary with those who had seen Jesus, certain particulars are found mentioned as having been the subject of dispute,--viz., respecting the resurrection, [3468] and whether it were already past, and the day of the Lord, whether it were nigh at hand [3469] or not. Nay, the very exhortation to "avoid profane and vain babblings, and oppositions of science falsely so called: which some professing, have erred concerning the faith," [3470] is enough to show that from the very beginning, when, as Celsus imagines, believers were few in number, there were certain doctrines interpreted in different ways. [3471] __________________________________________________________________ [3467] 'Ekdochen. [3468] Cf. 1 Cor. xv. 12 sqq. [3469] Cf. 2 Thess. ii. 2. [3470] Cf. 1 Tim. vi. 20. [3471] Tines parekdochai. [He admits the fact, but does not justify such oppositions.] __________________________________________________________________ Chapter XII. In the next place, since he reproaches us with the existence of heresies in Christianity as being a ground of accusation against it, saying that "when Christians had greatly increased in numbers, they were divided and split up into factions, each individual desiring to have his own party;" and further, that "being thus separated through their numbers, they confute one another, still having, so to speak, one name in common, if indeed they still retain it. And this is the only thing which they are yet ashamed to abandon, while other matters are determined in different ways by the various sects." In reply to which, we say that heresies of different kinds have never originated from any matter in which the principle involved was not important and beneficial to human life. For since the science of medicine is useful and necessary to the human race, and many are the points of dispute in it respecting the manner of curing bodies, there are found, for this reason, numerous heresies confessedly prevailing in the science of medicine among the Greeks, and also, I suppose, among those barbarous nations who profess to employ medicine. And, again, since philosophy makes a profession of the truth, and promises a knowledge of existing things with a view to the regulation of life, and endeavours to teach what is advantageous to our race, and since the investigation of these matters is attended with great differences of opinion, [3472] innumerable heresies have consequently sprung up in philosophy, some of which are more celebrated than others. Even Judaism itself afforded a pretext for the origination of heresies, in the different acceptation accorded to the writings of Moses and those of the prophets. So, then, seeing Christianity appeared an object of veneration to men, not to the more servile class alone, as Celsus supposes, but to many among the Greeks who were devoted to literary pursuits, [3473] there necessarily originated heresies,--not at all, however, as the result of faction and strife, but through the earnest desire of many literary men to become acquainted with the doctrines of Christianity. The consequence of which was, that, taking in different acceptations those discourses which were believed by all to be divine, there arose heresies, which received their names from those individuals who admired, indeed, the origin of Christianity, but who were led, in some way or other, by certain plausible reasons, to discordant views. And yet no one would act rationally in avoiding medicine because of its heresies; nor would he who aimed at that which is seemly [3474] entertain a hatred of philosophy, and adduce its many heresies as a pretext for his antipathy. And so neither are the sacred books of Moses and the prophets to be condemned on account of the heresies in Judaism. __________________________________________________________________ [3472] pollen echei diolken. [3473] philologon. [3474] to prepon. __________________________________________________________________ Chapter XIII. Now, if these arguments hold good, why should we not defend, in the same way, the existence of heresies in Christianity? And respecting these, Paul appears to me to speak in a very striking manner when he says, "For there must be heresies among you, that they who are approved may be made manifest among you." [3475] For as that man is "approved" in medicine who, on account of his experience in various (medical) heresies, and his honest examination of the majority of them, has selected the preferable system,--and as the great proficient in philosophy is he who, after acquainting himself experimentally with the various views, has given in his adhesion to the best,--so I would say that the wisest Christian was he who had carefully studied the heresies both of Judaism and Christianity. Whereas he who finds fault with Christianity because of its heresies would find fault also with the teaching of Socrates, from whose school have issued many others of discordant views. Nay, the opinions of Plato might be chargeable with error, on account of Aristotle's having separated from his school, and founded a new one,--on which subject we have remarked in the preceding book. But it appears to me that Celsus has become acquainted with certain heresies which do not possess even the name of Jesus in common with us. Perhaps he had heard of the sects called Ophites and Cainites, or some others of a similar nature, which had departed in all points from the teaching of Jesus. And yet surely this furnishes no ground for a charge against the Christian doctrine. __________________________________________________________________ [3475] 1 Cor. xi. 19. __________________________________________________________________ Chapter XIV. After this he continues: "Their union is the more wonderful, the more it can be shown to be based on no substantial reason. And yet rebellion is a substantial reason, as well as the advantages which accrue from it, and the fear of external enemies. Such are the causes which give stability to their faith." To this we answer, that our union does thus rest upon a reason, or rather not upon a reason, but upon the divine working, [3476] so that its commencement was God's teaching men, in the prophetical writings, to expect the advent of Christ, who was to be the Saviour of mankind. For in so far as this point is not really refuted (although it may seem to be by unbelievers), in the same proportion is the doctrine commended as the doctrine of God, and Jesus shown to be the Son of God both before and after His incarnation. I maintain, moreover, that even after His incarnation, He is always found by those who possess the acutest spiritual vision to be most God-like, and to have really come down to us from God, and to have derived His origin or subsequent development not from human wisdom, but from the manifestation [3477] of God within Him, who by His manifold wisdom and miracles established Judaism first, and Christianity afterwards; and the assertion that rebellion, and the advantages attending it, were the originating causes of a doctrine which has converted and improved so many men was effectually refuted. __________________________________________________________________ [3476] theias energeias. [3477] epiphaneias. __________________________________________________________________ Chapter XV. But again, that it is not the fear of external enemies which strengthens our union, is plain from the fact that this cause, by God's will, has already, for a considerable time, ceased to exist. And it is probable that the secure existence, so far as regards the world, enjoyed by believers at present, will come to an end, since those who calumniate Christianity in every way are again attributing the present frequency of rebellion to the multitude of believers, and to their not being persecuted by the authorities as in old times. For we have learned from the Gospel neither to relax our efforts in days of peace, and to give ourselves up to repose, nor, when the world makes war upon us, to become cowards, and apostatize from the love of the God of all things which is in Jesus Christ. And we clearly manifest the illustrious nature of our origin, and do not (as Celsus imagines) conceal it, when we impress upon the minds of our first converts a contempt for idols, and images of all kinds, and, besides this, raise their thoughts from the worship of created things instead of God, and elevate them to the universal Creator; clearly showing Him to be the subject of prophecy, both from the predictions regarding Him--of which there are many--and from those traditions which have been carefully investigated by such as are able intelligently to understand the Gospels, and the declarations of the apostles. __________________________________________________________________ Chapter XVI. "But what the legends are of every kind which we gather together, or the terrors which we invent," as Celsus without proof asserts, he who likes may show. I know not, indeed, what he means by "inventing terrors," unless it be our doctrine of God as Judge, and of the condemnation of men for their deeds, with the various proofs derived partly from Scripture, partly from probable reason. And yet--for truth is precious--Celsus says, at the close, "Forbid that either I, or these, or any other individual should ever reject the doctrine respecting the future punishment of the wicked and the reward of the good!" What terrors, then, if you except the doctrine of punishment, do we invent and impose upon mankind? And if he should reply that "we weave together erroneous opinions drawn from ancient sources, and trumpet them aloud, and sound them before men, as the priests of Cybele clash their cymbals in the ears of those who are being initiated in their mysteries;" [3478] we shall ask him in reply, "Erroneous opinions from what ancient sources?" For, whether he refers to Grecian accounts, which taught the existence of courts of justice under the earth, or Jewish, which, among other things, predicted the life that follows the present one; he will be unable to show that we who, striving to believe on grounds of reason, regulate our lives in conformity with such doctrines, have failed correctly to ascertain the truth. [3479] __________________________________________________________________ [3478] ta tou palaiou logou parakousmata sumplattontes, toutois prokatauloumen kai prokatechoumen tous anthropous, hos hoi tous korubantizomenous peribombountes . [3479] ouk an echoi parastesai, hoti hemeis men en parakousmasi genomenoi tes aletheias, hosoi ge peirometha meta logou pisteuein, pros ta toiauta zomen dogmata. __________________________________________________________________ Chapter XVII. He wishes, indeed, to compare the articles of our faith to those of the Egyptians; "among whom, as you approach their sacred edifices, are to be seen splendid enclosures, and groves, and large and beautiful gateways, [3480] and wonderful temples, and magnificent tents around them, and ceremonies of worship full of superstition and mystery; but when you have entered, and passed within, the object of worship is seen to be a cat, or an ape, or a crocodile, or a goat, or a dog!" Now, what is the resemblance [3481] between us and the splendours of Egyptian worship which are seen by those who draw near their temples? And where is the resemblance to those irrational animals which are worshipped within, after you pass through the splendid gateways? Are our prophecies, and the God of all things, and the injunctions against images, [3482] objects of reverence in the view of Celsus also, and Jesus Christ crucified, the analogue to the worship of the irrational animal? But if he should assert this--and I do not think that he will maintain anything else--we shall reply that we have spoken in the preceding pages at greater length in defence of those charges affecting Jesus, showing that what appeared to have happened to Him in the capacity of His human nature, was fraught with benefit to all men, and with salvation to the whole world. __________________________________________________________________ [3480] propulaion megethe te kai kalle. [3481] to analogon. [3482] [Clearly coincident with Clement and other early Fathers on this head.] __________________________________________________________________ Chapter XVIII. In the next place, referring to the statements of the Egyptians, who talk loftily about irrational animals, and who assert that they are a sort of symbols of God, or anything else which their prophets, so termed, are accustomed to call them, Celsus says that "an impression is produced in the minds of those who have learned these things; that they have not been initiated in vain;" [3483] while with regard to the truths which are taught in our writings to those who have made progress in the study of Christianity (through that which is called by Paul the gift consisting in the "word of wisdom" through the Spirit, and in the "word of knowledge" according to the Spirit), Celsus does not seem even to have formed an idea, [3484] judging not only from what he has already said, but from what he subsequently adds in his attack upon the Christian system, when he asserts that Christians "repel every wise man from the doctrine of their faith, and invite only the ignorant and the vulgar;" on which assertions we shall remark in due time, when we come to the proper place. __________________________________________________________________ [3483] phantasian exapostellein tois tauta memathekosin, hoti me maten memuentai. [3484] pephantasthai. __________________________________________________________________ Chapter XIX. He says, indeed, that "we ridicule the Egyptians, although they present many by no means contemptible mysteries [3485] for our consideration, when they teach us that such rites are acts of worship offered to eternal ideas, and not, as the multitude think, to ephemeral animals; and that we are silly, because we introduce nothing nobler than the goats and dogs of the Egyptian worship in our narratives about Jesus." Now to this we reply, "Good sir, [3486] (suppose that) you are right in eulogizing the fact that the Egyptians present to view many by no means contemptible mysteries, and obscure explanations about the animals (worshipped) among them, you nevertheless do not act consistently in accusing us as if you believed that we had nothing to state which was worthy of consideration, but that all our doctrines were contemptible and of no account, seeing we unfold [3487] the narratives concerning Jesus according to the wisdom of the word' to those who are perfect' in Christianity. Regarding whom, as being competent to understand the wisdom that is in Christianity, Paul says: We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, who come to nought, but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory; which none of the princes of this world knew.'" [3488] __________________________________________________________________ [3485] ainigmata. [3486] o gennaie. [3487] diexodeuomen. [3488] 1 Cor. ii. 6-8. __________________________________________________________________ Chapter XX. And we say to those who hold similar opinions to those of Celsus: "Paul then, we are to suppose, had before his mind the idea of no pre-eminent wisdom when he professed to speak wisdom among them that are perfect?" Now, as he spoke with his customary boldness when in making such a profession he said that he was possessed of no wisdom, we shall say in reply: first of all examine the Epistles of him who utters these words, and look carefully at the meaning of each expression in them--say, in those to the Ephesians, and Colossians, and Thessalonians, and Philippians, and Romans,--and show two things, both that you understand Paul's words, and that you can demonstrate any of them to be silly or foolish. For if any one give himself to their attentive perusal, I am well assured either that he will be amazed at the understanding of the man who can clothe great ideas in common language; or if he be not amazed, he will only exhibit himself in a ridiculous light, whether he simply state the meaning of the writer as if he had comprehended it, or try to controvert and confute what he only imagined that he understood! __________________________________________________________________ Chapter XXI. And I have not yet spoken of the observance [3489] of all that is written in the Gospels, each one of which contains much doctrine difficult to be understood, not merely by the multitude, but even by certain of the more intelligent, including a very profound explanation of the parables which Jesus delivered to "those without," while reserving the exhibition of their full meaning [3490] for those who had passed beyond the stage of exoteric teaching, and who came to Him privately in the house. And when he comes to understand it, he will admire the reason why some are said to be "without," and others "in the house." And again, who would not be filled with astonishment that is able to comprehend the movements [3491] of Jesus; ascending at one time a mountain for the purpose of delivering certain discourses, or of performing certain miracles, or for His own transfiguration, and descending again to heal the sick and those who were unable to follow Him whither His disciples went? But it is not the appropriate time to describe at present the truly venerable and divine contents of the Gospels, or the mind of Christ--that is, the wisdom and the word--contained in the writings of Paul. But what we have said is sufficient by way of answer to the unphilosophic sneers [3492] of Celsus, in comparing the inner mysteries of the Church of God to the cats, and apes, and crocodiles, and goats, and dogs of Egypt. __________________________________________________________________ [3489] tereseos. [3490] sapheneian. [3491] metabaseis. [3492] aphilosophon chleuen. __________________________________________________________________ Chapter XXII. But this low jester [3493] Celsus, omitting no species of mockery and ridicule which can be employed against us, mentions in his treatise the Dioscuri, and Hercules, and Æsculapius, and Dionysus, who are believed by the Greeks to have become gods after being men, and says that "we cannot bear to call such beings gods, because they were at first men, [3494] and yet they manifested many noble qualifies, which were displayed for the benefit of mankind, while we assert that Jesus was seen after His death by His own followers;" and he brings against us an additional charge, as if we said that "He was seen indeed, but was only a shadow!" Now to this we reply, that it was very artful of Celsus not here clearly to indicate that he did not regard these beings as gods, for he was afraid of the opinion of those who might peruse his treatise, and who might suppose him to be an atheist; whereas, if he had paid respect to what appeared to him to be the truth, he would not have feigned to regard them as gods. [3495] Now to either of the allegations we are ready with an answer. Let us, accordingly, to those who do not regard them as gods reply as follows: These beings, then, are not gods at all; but agreeably to the view of those who think that the soul of man perishes immediately (after death), the souls of these men also perished; or according to the opinion of those who say that the soul continues to subsist or is immortal, these men continue to exist or are immortal, and they are not gods but heroes,--or not even heroes, but simply souls. If, then, on the one hand, you suppose them not to exist, we shall have to prove the doctrine of the soul's immortality, which is to us a doctrine of pre-eminent importance; [3496] if, on the other hand, they do exist, we have still to prove [3497] the doctrine of immortality, not only by what the Greeks have so well said regarding it, but also in a manner agreeable to the teaching of Holy Scripture. And we shall demonstrate that it is impossible for those who were polytheists during their lives to obtain a better country and position after their departure from this world, by quoting the histories that are related of them, in which is recorded the great dissoluteness of Hercules, and his effeminate bondage with Omphale, together with the statements regarding Æsculapius, that their Zeus struck him dead by a thunderbolt. And of the Dioscuri, it will be said that they die often-- "At one time live on alternate days, and at another Die, and obtain honour equally with the gods." [3498] How, then, can they reasonably imagine that one of these is to be regarded as a god or a hero? __________________________________________________________________ [3493] bomolochos. [3494] The reading in the text is kai protoi, for which Bohereau proposes to proton, which we have adopted in the translation. [3495] We have followed in the translation the emendation of Guietus, who proposes ei de ten phainomenen auto aletheian epresbeusen, ouk an, k.t.l.,, instead of the textual reading, ei te tes phainomenes auto aletheias epresbensen, ouk an, k.t.l. [3496] ton proegoumenon hemin peri psuches kataskeuasteon logon. [3497] Bohereau conjectures, with great probability, that instead of apodekteon, we ought to read apodeikteon. [3498] Cf. Hom., Odyss., xi. 303 and 304. __________________________________________________________________ Chapter XXIII. But we, in proving the facts related of our Jesus from the prophetic Scriptures, and comparing afterwards His history with them, demonstrate that no dissoluteness on His part is recorded. For even they who conspired against Him, and who sought false witnesses to aid them, did not find even any plausible grounds for advancing a false charge against Him, so as to accuse Him of licentiousness; but His death was indeed the result of a conspiracy, and bore no resemblance to the death of Æsculapius by lightning. And what is there that is venerable in the madman Dionysus, and his female garments, that he should be worshipped as a god? And if they who would defend such beings betake themselves to allegorical interpretations, we must examine each individual instance, and ascertain whether it is well founded, [3499] and also in each particular case, whether those beings can have a real existence, and are deserving of respect and worship who were torn by the Titans, and cast down from their heavenly throne. Whereas our Jesus, who appeared to the members of His own troop [3500] --for I will take the word that Celsus employs--did really appear, and Celsus makes a false accusation against the Gospel in saying that what appeared was a shadow. And let the statements of their histories and that of Jesus be carefully compared together. Will Celsus have the former to be true, but the latter, although recorded by eye-witnesses who showed by their acts that they clearly understood the nature of what they had seen, and who manifested their state of mind by what they cheerfully underwent for the sake of His Gospel, to be inventions? Now, who is there that, desiring to act always in conformity with right reason, would yield his assent at random [3501] to what is related of the one, but would rush to the history of Jesus, and without examination refuse to believe what is recorded of Him? [3502] __________________________________________________________________ [3499] ei to hugies echousin. [3500] thiasotais. [3501] apoklerotikos. [3502] eis de ta peri toutou anexetastos hormon apistesai tois peri autou; __________________________________________________________________ Chapter XXIV. And again, when it is said of Æsculapius that a great multitude both of Greeks and Barbarians acknowledge that they have frequently seen, and still see, no mere phantom, but Æsculapius himself, healing and doing good, and foretelling the future; Celsus requires us to believe this, and finds no fault with the believers in Jesus, when we express our belief in such stories, but when we give our assent to the disciples, and eye-witnesses of the miracles of Jesus, who clearly manifest the honesty of their convictions (because we see their guilelessness, as far as it is possible to see the conscience revealed in writing), we are called by him a set of "silly" individuals, although he cannot demonstrate that an incalculable [3503] number, as he asserts, of Greeks and Barbarians acknowledge the existence of Æsculapius; while we, if we deem this a matter of importance, can clearly show a countless multitude of Greeks and Barbarians who acknowledge the existence of Jesus. And some give evidence of their having received through this faith a marvellous power by the cures which they perform, revoking no other name over those who need their help than that of the God of all things, and of Jesus, along with a mention of His history. For by these means we too have seen many persons freed from grievous calamities, and from distractions of mind, [3504] and madness, and countless other ills, which could be cured neither by men nor devils. __________________________________________________________________ [3503] amutheton. [3504] ekstaseon. __________________________________________________________________ Chapter XXV. Now, in order to grant that there did exist a healing spirit named Æsculapius, who used to cure the bodies of men, I would say to those who are astonished at such an occurrence, or at the prophetic knowledge of Apollo, that since the cure of bodies is a thing indifferent, [3505] and a matter within the reach not merely of the good, [3506] but also of the bad; and as the foreknowledge of the future is also a thing indifferent--for the possessor of foreknowledge does not necessarily manifest the possession of virtue--you must show that they who practise healing or who forefell the future are in no respect wicked, but exhibit a perfect pattern of virtue, and are not far from being regarded as gods. But they will not be able to show that they are virtuous who practise the art of healing, or who are gifted with foreknowledge, seeing many who are not fit to live are related to have been healed; and these, too, persons whom, as leading improper lives, no wise physician would wish to heal. And in the responses of the Pythian oracle also you may find some injunctions which are not in accordance with reason, two of which we will adduce on the present occasion; viz., when it gave commandment that Cleomedes [3507] --the boxer, I suppose--should be honoured with divine honours, seeing some great importance or other attaching to his pugilistic skill, but did not confer either upon Pythagoras or upon Socrates the honours which it awarded to pugilism; and also when it called Archilochus "the servant of the Muses"--a man who employed his poetic powers upon topics of the most wicked and licentious nature, and whose public character was dissolute and impure--and entitled him "pious," [3508] in respect of his being the servant of the Muses, who are deemed to be goddesses! Now I am inclined to think that no one would assert that he was a "pious" man who was not adorned with all moderation and virtue, or that a decorous [3509] man would utter such expressions as are contained in the unseemly [3510] iambics of Archilochus. And if nothing that is divine in itself is shown to belong either to the healing skill of Æsculapius or the prophetic power of Apollo, how could any one, even were I to grant that the facts are as alleged, reasonably worship them as pure divinities?--and especially when the prophetic spirit of Apollo, pure from any body of earth, secretly enters through the private parts the person of her who is called the priestess, as she is seated at the mouth of the Pythian cave! [3511] Whereas regarding Jesus and His power we have no such notion; for the body which was born of the Virgin was composed of human material, and capable of receiving human wounds and death. __________________________________________________________________ [3505] meson. [3506] asteious. [3507] Cf. Smith's Dict. of Biograph., s.v. [3508] eusebe. [3509] kosmios. [3510] hoi me semnoi. [3511] hote dia tou Puthiou stomiou perikathezomene te kaloumene prophetidi pneuma dia ton gunaikeion hupeiserchetai to mantikon, ho 'Apollon, to katharon apo geinou somatos. Boherellus conjectures to mantikon tou 'Apollonos to katharon. __________________________________________________________________ Chapter XXVI. Let us see what Celsus says next, when he adduces from history marvellous occurrences, which in themselves seem to be incredible, but which are not discredited by him, so far at least as appears from his words. And, in the first place, regarding Aristeas of Proconnesus, of whom he speaks as follows: "Then, with respect to Aristeas of Proconnesus, who disappeared from among men in a manner so indicative of divine intervention, [3512] and who showed himself again in so unmistakeable a fashion, and on many subsequent occasions visited many parts of the world, and announced marvellous events, and whom Apollo enjoined the inhabitants of Metapontium to regard as a god, no one considers him to be a god." This account he appears to have taken from Pindar and Herodotus. It will be sufficient, however, at present to quote the statement of the latter writer from the fourth book of his histories, which is to the following effect: "Of what country Aristeas, who made these verses, was, has already been mentioned, and I shall now relate the account I heard of him in Proconnesus and Cyzicus. They say that Aristeas, who was inferior to none of the citizens by birth, entering into a fuller's shop in Proconnesus, died suddenly, and that the fuller, having closed his workshop, went to acquaint the relatives of the deceased. When the report had spread through the city that Aristeas was dead, a certain Cyzicenian, arriving from Artace, fell into a dispute with those who made the report, affirming that he had met and conversed with him on his way to Cyzicus, and he vehemently disputed the truth of the report; but the relations of the deceased went to the fuller's shop, taking with them what was necessary for the purpose of carrying the body away; but when the house was opened, Aristeas was not to be seen, either dead or alive. They say that afterwards, in the seventh year, he appeared in Proconnesus, composed those verses which by the Greeks are now called Arimaspian, and having composed them, disappeared a second time. Such is the story current in these cities. But these things I know happened to the Metapontines in Italy 340 years after the second disappearance of Aristeas, as I discovered by computation in Proconnesus and Metapontium. The Metapontines say that Aristeas himself, having appeared in their country, exhorted them to erect an altar to Apollo, and to place near it a statue bearing the name of Aristeas the Proconnesian; for he said that Apollo had visited their country only of all the Italians, and that he himself, who was now Aristeas, accompanied him; and that when he accompanied the god he was a crow; and after saying this he vanished. And the Metapontines say they sent to Delphi to inquire of the god what the apparition of the man meant; but the Pythian bade them obey the apparition, and if they obeyed it would conduce to their benefit. They accordingly, having received this answer, fulfilled the injunctions. And now, a statue bearing the name of Aristeas is placed near the image of Apollo, and around it laurels are planted: the image is placed in the public square. Thus much concerning Aristeas." [3513] __________________________________________________________________ [3512] houto daimonios. [3513] Herod., book iv. chaps. 14 and 15 (Cary's transl.). __________________________________________________________________ Chapter XXVII. Now, in answer to this account of Aristeas, we have to say, that if Celsus had adduced it as history, without signifying his own assent to its truth, it is in a different way that we should have met his argument. But since he asserts that he "disappeared through the intervention of the divinity," and "showed himself again in an unmistakeable manner," and "visited many parts of the world," and "made marvellous announcements;" and, moreover, that there was "an oracle of Apollo, enjoining the Metapontines to treat Aristeas as a god," he gives the accounts relating to him as upon his own authority, and with his full assent. And (this being the case), we ask, How is it possible that, while supposing the marvels related by the disciples of Jesus regarding their Master to be wholly fictitious, and finding fault with those who believe them, you, O Celsus, do not regard these stories of yours to be either products of jugglery [3514] or inventions? And how, [3515] while charging others with an irrational belief in the marvels recorded of Jesus, can you show yourself justified in giving credence to such statement as the above, without producing some proof or evidence of the alleged occurrences having taken place? Or do Herodotus and Pindar appear to you to speak the truth, while they who have made it their concern to die for the doctrine of Jesus, and who have left to their successors writings so remarkable on the truths which they believed, entered for the sake of "fictions" (as you consider them), and "myths," and "juggleries," upon a struggle which entails a life of danger and a death of violence? Place yourself, then, as a neutral party, between what is related of Aristeas and what is recorded of Jesus, and see whether, from the result, and from the benefits which have accrued from the reformation of morals, and to the worship of the God who is over all things, it is not allowable to conclude that we must believe the events recorded of Jesus not to have happened without the divine intervention, but that this was not the case with the story of Aristeas the Proconnesian. __________________________________________________________________ [3514] terateian. [3515] Guietus conjectures, kai pos, ho loste. __________________________________________________________________ Chapter XXVIII. For with what purpose in view did Providence accomplish the marvels related of Aristeas? And to confer what benefit upon the human race did such remarkable events, as you regard them, take place? You cannot answer. But we, when we relate the events of the history of Jesus, have no ordinary defence to offer for their occurrence;--this, viz., that God desired to commend the doctrine of Jesus as a doctrine which was to save mankind, and which was based, indeed, upon the apostles as foundations of the rising [3516] edifice of Christianity, but which increased in magnitude also in the succeeding ages, in which not a few cures are wrought in the name of Jesus, and certain other manifestations of no small moment have taken place. Now what sort of person is Apollo, who enjoined the Metapontines to treat Aristeas as a god? And with what object does he do this? And what advantage was he procuring to the Metapontines from this divine worship, if they were to regard him as a god, who a little ago was a mortal? And yet the recommendations of Apollo (viewed by us as a demon who has obtained the honour of libation and sacrificial odours [3517] ) regarding this Aristeas appear to you to be worthy of consideration; while those of the God of all things, and of His holy angels, made known beforehand through the prophets--not after the birth of Jesus, but before He appeared among men--do not stir you up to admiration, not merely of the prophets who received the Divine Spirit, but of Him also who was the object of their predictions, whose entrance into life was so clearly predicted many years beforehand by numerous prophets, that the whole Jewish people who were hanging in expectation of the coming of Him who was looked for, did, after the advent of Jesus, fall into a keen dispute with each other; and that a great multitude of them acknowledged Christ, and believed Him to be the object of prophecy, while others did not believe in Him, but, despising the meekness of those who, on account of the teaching of Jesus, were unwilling to cause even the most trifling sedition, dared to inflict on Jesus those cruelties which His disciples have so truthfully and candidly recorded, without secretly omitting from their marvellous history of Him what seems to the multitude to bring disgrace upon the doctrine of Christianity. But both Jesus Himself and His disciples desired that His followers should believe not merely in His Godhead and miracles, as if He had not also been a partaker of human nature, and had assumed the human flesh which "lusteth against the Spirit;" [3518] but they saw also that the power which had descended into human nature, and into the midst of human miseries, and which had assumed a human soul and body, contributed through faith, along with its divine elements, to the salvation of believers, [3519] when they see that from Him there began the union of the divine with the human nature, in order that the human, by communion with the divine, might rise to be divine, not in Jesus alone, but in all those who not only believe, but [3520] enter upon the life which Jesus taught, and which elevates to friendship with God and communion with Him every one who lives according to the precepts of Jesus. __________________________________________________________________ [3516] tes kataballomenes oikodomes. [3517] tou kath' hemas daimonos, lachontos geras loibes te knisses te. [3518] hos ou koinonesantos te anthropine phusei, oud' analabontos ten en anthropois sarka epithumousan kata tou pneumatos. [3519] 'Alla gar kai ten katabasan eis anthropinen phusin kai eis anthropinas peristaseis dunamin, kai analabousan psuchen kai soma anthropinon, eoron ek tou pisteuesthai meta ton theioteron sumballomenen eis soterian tois pioteuousin. [3520] meta tou pisteuein. Others read, meta to pisteuein. __________________________________________________________________ Chapter XXIX. According to Celsus, then, Apollo wished the Metapontines to treat Aristeas as a god. But as the Metapontines considered the evidence in favour of Aristeas being a man--and probably not a virtuous one--to be stronger than the declaration of the oracle to the effect that he was a god or worthy of divine honours, they for that reason would not obey Apollo, and consequently no one regarded Aristeas as a god. But with respect to Jesus we would say that, as it was of advantage to the human race to accept him as the Son of God--God come in a human soul and body--and as this did not seem to be advantageous to the gluttonous appetites [3521] of the demons which love bodies, and to those who deem them to be gods on that account, the demons that are on earth (which are supposed to be gods by those who are not instructed in the nature of demons), and also their worshippers, were desirous to prevent the spread of the doctrine of Jesus; for they saw that the libations and odours in which they greedily delighted were being swept away by the prevalence of the instructions of Jesus. But the God who sent Jesus dissipated all the conspiracies of the demons, and made the Gospel of Jesus to prevail throughout the whole world for the conversion and reformation of men, and caused Churches to be everywhere established in opposition to those of superstitious and licentious and wicked men; for such is the character of the multitudes who constitute the citizens [3522] in the assemblies of the various cities. Whereas the Churches of God which are instructed by Christ, when carefully contrasted with the assemblies of the districts in which they are situated, are as beacons [3523] in the world; for who would not admit that even the inferior members of the Church, and those who in comparison with the better are less worthy, are nevertheless more excellent than many of those who belong to the assemblies in the different districts? __________________________________________________________________ [3521] lichneia. [3522] toiauta gar ta pantachou politeuomena en tais ekklesiais ton poleon plethe. [3523] phosteres. [Phil. ii. 15. Very noteworthy are the details of this and the following chapter, and their defiant comparisons.] __________________________________________________________________ Chapter XXX. For the Church [3524] of God, e.g., which is at Athens, is a meek and stable body, as being one which desires to please God, who is over all things; whereas the assembly [3525] of the Athenians is given to sedition, and is not at all to be compared to the Church of God in that city. And you may say the same thing of the Church of God at Corinth, and of the assembly of the Corinthian people; and also of the Church of God at Alexandria, and of the assembly of the people of Alexandria. And if he who hears this be a candid man, and one who investigates things with a desire to ascertain the truth, he will be filled with admiration of Him who not only conceived the design, but also was able to secure in all places the establishment of Churches of God alongside [3526] of the assemblies of the people in each city. In like manner, also, in comparing the council [3527] of the Church of God with the council in any city, you would find that certain councillors [3528] of the Church are worthy to rule in the city of God, if there be any such city in the whole world; [3529] whereas the councillors in all other places exhibit in their characters no quality worthy of the conventional [3530] superiority which they appear to enjoy over their fellow-citizens. And so, too, you must compare the ruler of the Church in each city with the ruler of the people of the city, in order to observe that even amongst those councillors and rulers of the Church of God who come very far short of their duty, and who lead more indolent lives than others who are more energetic, it is nevertheless possible to discover a general superiority in what relates to the progress of virtue over the characters of the councillors and rulers in the various cities. [3531] __________________________________________________________________ [3524] ekklesia. [3525] ekklesia. [3526] paroikousas. [3527] boulen. [3528] bouleutai. [3529] heurois an tines men tes ekklesias bouleutai axioi eisin, ei tis estin en to panti pogis tou Theou, en ekeine politeuesthai. Boherellus conjectures heurois an hoti tines men, k.t.l. [3530] tes ek katataxeos huperoches. [3531] hoti kai epi ton sphodra apotunchanomenon bouleuton kai archonton ekklesias Theou, kai rhathumoteron para tous eutonoteros biountas, ouden hetton estin heurein hos epipan huperochen, ten en te epi tas aretas prokope, para ta ethe ton en tais polesi bouleuton kai archonton. Boherellus conjectures rhathumoteron. __________________________________________________________________ Chapter XXXI. Now if these things be so, why should it not be consistent with reason to hold with regard to Jesus, who was able to effect results so great, that there dwelt in Him no ordinary divinity? while this was not the case either with the Proconnesian Aristeas (although Apollo would have him regarded as a god), or with the other individuals enumerated by Celsus when he says, "No one regards Abaris the Hyperborean as a god, who was possessed of such power as to be borne along like an arrow from a bow." [3532] For with what object did the deity who bestowed upon this Hyperborean Abaris the power of being carried along like an arrow, confer upon him such a gift? Was it that the human race might be benefited thereby, [3533] or did he himself obtain any advantage from the possession of such a power?--always supposing it to be conceded that these statements are not wholly inventions, but that the thing actually happened through the co-operation of some demon. But if it be recorded that my Jesus was received up into glory, [3534] I perceive the divine arrangement [3535] in such an act, viz., because God, who brought this to pass, commends in this way the Teacher to those who witnessed it, in order that as men who are contending not for human doctrine, but for divine teaching, they may devote themselves as far as possible to the God who is over all, and may do all things in order to please Him, as those who are to receive in the divine judgment the reward of the good or evil which they have wrought in this life. __________________________________________________________________ [3532] hoste oisto belei sumpheresthai. Spencer and Bohereau would delete belei as a gloss. [3533] Guietus would insert e before hina ti ophelethe. This emendation is adopted in the translation. [3534] Cf. 1 Tim. iii. 16. [3535] ten oikonomian. __________________________________________________________________ Chapter XXXII. But as Celsus next mentions the case of the Clazomenian, subjoining to the story about him this remark, "Do they not report that his soul frequently quitted his body, and flitted about in an incorporeal form? and yet men did not regard him as a god," we have to answer that probably certain wicked demons contrived that such statements should be committed to writing (for I do not believe that they contrived that such a thing should actually take place), in order that the predictions regarding Jesus, and the discourses uttered by Him, might either be evil spoken of, as inventions like these, or might excite no surprise, as not being more remarkable than other occurrences. But my Jesus said regarding His own soul (which was separated from the body, not by virtue of any human necessity, but by the miraculous power which was given Him also for this purpose): "No one taketh my life from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again." [3536] For as He had power to lay it down, He laid it down when He said, "Father, why hast Thou forsaken Me? And when He had cried with a loud voice, He gave up the ghost," [3537] anticipating the public executioners of the crucified, who break the legs of the victims, and who do so in order that their punishment may not be further prolonged. And He "took His life," when He manifested Himself to His disciples, having in their presence foretold to the unbelieving Jews, "Destroy this temple, and in three days I will raise it up again," [3538] and "He spake this of the temple of His body;" the prophets, moreover, having predicted such a result in many other passages of their writings, and in this, "My flesh also shall rest in hope: for Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption." [3539] __________________________________________________________________ [3536] Cf. John x. 18. [3537] Cf. Matt. xxvii. 46-50. [3538] Cf. John ii. 19. [3539] Ps. xvi. 9, 10. __________________________________________________________________ Chapter XXXIII. Celsus, however, shows that he has read a good many Grecian histories, when he quotes further what is told of Cleomedes of Astypalæa, "who," he relates, "entered into an ark, and although shut up within it, was not found therein, but through some arrangement of the divinity, flew out, when certain persons had cut open the ark in order to apprehend him." Now this story, if an invention, as it appears to be, cannot be compared with what is related of Jesus, since in the lives of such men there is found no indication of their possessing the divinity which is ascribed to them; whereas the divinity of Jesus is established both by the existence of the Churches of the saved, [3540] and by the prophecies uttered concerning Him, and by the cures wrought in His name, and by the wisdom and knowledge which are in Him, and the deeper truths which are discovered by those who know how to ascend from a simple faith, and to investigate the meaning which lies in the divine Scriptures, agreeably to the injunctions of Jesus, who said, "Search the Scriptures," [3541] and to the wish of Paul, who taught that "we ought to know how to answer every man;" [3542] nay, also of him who said, "Be ready always to give an answer to every man that asketh of you a reason of the faith [3543] that is in you." [3544] If he wishes to have it conceded, however, that it is not a fiction, let him show with what object this supernatural power made him, through some arrangement of the divinity, flee from the ark. For if he will adduce any reason worthy of consideration, and point out any purpose worthy of God in conferring such a power on Cleomedes, we will decide on the answer which we ought to give; but if he fail to say anything convincing on the point, clearly because no reason can be discovered, then we shall either speak slightingly of the story to those who have not accepted it, and charge it with being false, or we shall say that some demoniac power, casting a glamour over the eyes, produced, in the case of the Astypalæan, a result like that which is produced by the performers of juggling tricks, [3545] while Celsus thinks that with respect to him he has spoken like an oracle, when he said that "by some divine arrangement he flew away from the ark." __________________________________________________________________ [3540] ton opheloumenon. [3541] John v. 39. [3542] Cf. Col. iv. 6. [3543] pisteos. [3544] 1 Pet. iii. 15. [3545] etoi diabaloumen tois auten me paradexamenois, kai enkalesomen te historia hos ouk alethei, e daimonion ti phesomen paraplesion tois epideiknupenois goesin apate ophthalmon pepoiekenai kai peri ton 'Astupalaiea. Spencer in his edition includes me in brackets, and renders, "Aut eos incusabimus, qui istam virtutem admiserint." __________________________________________________________________ Chapter XXXIV. I am, however, of opinion that these individuals are the only instances with which Celsus was acquainted. And yet, that he might appear voluntarily to pass by other similar cases, he says, "And one might name many others of the same kind." Let it be granted, then, that many such persons have existed who conferred no benefit upon the human race: what would each one of their acts be found to amount to in comparison with the work of Jesus, and the miracles related of Him, of which we have already spoken at considerable length? He next imagines that, "in worshipping him who," as he says, "was taken prisoner and put to death, we are acting like the Getæ who worship Zamolxis, and the Cilicians who worship Mopsus, and the Acarnanians who pay divine honours to Amphilochus, and like the Thebans who do the same to Amphiaraus, and the Lebadians to Trophonius." Now in these instances we shall prove that he has compared us to the foregoing without good grounds. For these different tribes erected temples and statues to those individuals above enumerated, whereas we have refrained from offering to the Divinity honour by any such means (seeing they are adapted rather to demons, which are somehow fixed in a certain place which they prefer to any other, or which take up their dwelling, as it were, after being removed (from one place to another) by certain rites and incantations), and are lost in reverential wonder at Jesus, who has recalled our minds from all sensible things, as being not only corruptible, but destined to corruption, and elevated them to honour the God who is over all with prayers and a righteous life, which we offer to Him as being intermediate between the nature of the uncreated and that of all created things, [3546] and who bestows upon us the benefits which come from the Father, and who as High Priest conveys our prayers to the supreme God. __________________________________________________________________ [3546] has prosagomen auto, hos dia metaxu ontos tes tou agenetou kai tes ton geneton panton phuseos. "Hoeschel (itemque Spencerus ad marg.) suspicabatur legendum: hos de metaxu ontos. Male. Nihil mutari necesse est. Agitur quippe de precibus, quas offerimus Deo per eum qui veluti medius est inter increatam naturam et creatam.'"--Ruæus. __________________________________________________________________ Chapter XXXV. But I should like, in answer to him who for some unknown reason advances such statements as the above, to make in a conversational way [3547] some such remarks as the following, which seem not inappropriate to him. Are then those persons whom you have mentioned nonentities, and is there no power in Lebadea connected with Trophonius, nor in Thebes with the temple of Amphiaraus, nor in Acarnania with Amphilochus, nor in Cilicia with Mopsus? Or is there in such persons some being, either a demon, or a hero, or even a god, working works which are beyond the reach of man? For if he answer that there is nothing either demoniacal or divine about these individuals more than others, then let him at once make known his own opinion, as being that of an Epicurean, and of one who does not hold the same views with the Greeks, and who neither recognises demons nor worships gods as do the Greeks; and let it be shown that it was to no purpose that he adduced the instances previously enumerated (as if he believed them to be true), together with those which he adds in the following pages. But if he will assert that the persons spoken of are either demons, or heroes, or even gods, let him notice that he will establish by what he has admitted a result which he does not desire, viz., that Jesus also was some such being; for which reason, too, he was able to demonstrate to not a few that He had come down from God to visit the human race. And if he once admit this, see whether he will not be forced to confess that He is mightier than those individuals with whom he classed Him, seeing none of the latter forbids the offering of honour to the others; while He, having confidence in Himself, because He is more powerful than all those others, forbids them to be received as divine [3548] because they are wicked demons, who have taken possession of places on earth, through inability to rise to the purer and diviner region, whither the grossnesses of earth and its countless evils cannot reach. __________________________________________________________________ [3547] adoleschesai. [3548] tas touton apodochas. __________________________________________________________________ Chapter XXXVI. But as he next introduces the case of the favourite of Adrian (I refer to the accounts regarding the youth Antinous, and the honours paid him by the inhabitants of the city of Antinous in Egypt), and imagines that the honour paid to him falls little short of that which we render to Jesus, let us show in what a spirit of hostility this statement is made. For what is there in common between a life lived among the favourites of Adrian, by one who did not abstain even from unnatural lusts, and that of the venerable Jesus, against whom even they who brought countless other charges, and who told so many falsehoods, were not able to allege that He manifested, even in the slightest degree, any tendency to what was licentious? [3549] Nay, further, if one were to investigate, in a spirit of truth and impartiality, the stories relating to Antinous, he would find that it was due to the magical arts and rites of the Egyptians that there was even the appearance of his performing anything (marvellous) in the city which bears his name, and that too only after his decease,--an effect which is said to have been produced in other temples by the Egyptians, and those who are skilled in the arts which they practise. For they set up in certain places demons claiming prophetic or healing power, and which frequently torture those who seem to have committed any mistake about ordinary kinds of food, or about touching the dead body of a man, that they may have the appearance of alarming the uneducated multitude. Of this nature is the being that is considered to be a god in Antinoopolis in Egypt, whose (reputed) virtues are the lying inventions of some who live by the gain derived therefrom; [3550] while others, deceived by the demon placed there, and others again convicted by a weak conscience, actually think that they are paying a divine penalty inflicted by Antinous. Of such a nature also are the mysteries which they perform, and the seeming predictions which they utter. Far different from such are those of Jesus. For it was no company of sorcerers, paying court to a king or ruler at his bidding, who seemed to have made him a god; but the Architect of the universe Himself, in keeping with the marvellously persuasive power of His words, [3551] commended Him as worthy of honour, not only to those men who were well disposed, but to demons also, and other unseen powers, which even at the present time show that they either fear the name of Jesus as that of a being of superior power, or reverentially accept Him as their legal ruler. [3552] For if the commendation had not been given Him by God, the demons would not have withdrawn from those whom they had assailed, in obedience to the mere mention of His name. __________________________________________________________________ [3549] hos kan to tuchon akolasias kan ep' oligon geusamenou. [3550] hou aretas hoi men tines kubeutikoteron zontes katapseudontai. [3551] akolouthos te en to legein terastios pistike dunamei. [3552] hos kata nomous auton archontos. __________________________________________________________________ Chapter XXXVII. The Egyptians, then, having been taught to worship Antinous, will, if you compare him with Apollo or Zeus, endure such a comparison, Antinous being magnified in their estimation through being classed with these deities; for Celsus is clearly convicted of falsehood when he says, "that they will not endure his being compared with Apollo or Zeus." Whereas Christians (who have learned that their eternal life consists in knowing the only true God, who is over all, and Jesus Christ, whom He has sent; and who have learned also that all the gods of the heathen are greedy demons, which flit around sacrifices and blood, and other sacrificial accompaniments, [3553] in order to deceive those who have not taken refuge with the God who is over all, but that the divine and holy angels of God are of a different nature and will [3554] from all the demons on earth, and that they are known to those exceedingly few persons who have carefully and intelligently investigated these matters) will not endure a comparison to be made between them and Apollo or Zeus, or any being worshipped with odour and blood and sacrifices; some of them, so acting from their extreme simplicity, not being able to give a reason for their conduct, but sincerely observing the precepts which they have received; others, again, for reasons not to be lightly regarded, nay, even of a profound description, and (as a Greek would say) drawn from the inner nature of things; [3555] and amongst the latter of these God is a frequent subject of conversation, and those who are honoured by God, through His only-begotten Word, with participation in His divinity, and therefore also in His name. They speak much, too, both regarding the angels of God and those who are opposed to the truth, but have been deceived; and who, in consequence of being deceived, call them gods or angels of God, or good demons, or heroes who have become such by the transference into them of a good human soul. [3556] And such Christians will also show, that as in philosophy there are many who appear to be in possession of the truth, who have yet either deceived themselves by plausible arguments, or by rashly assenting to what was brought forward and discovered by others; so also, among those souls which exist apart from bodies, both angels and demons, there are some which have been induced by plausible reasons to declare themselves gods. And because it was impossible that the reasons of such things could be discovered by men with perfect exactness, it was deemed safe that no mortal should entrust himself to any being as to God, with the exception of Jesus Christ, who is, as it were, the Ruler over all things, and who both beheld these weighty secrets, and made them known to a few. __________________________________________________________________ [3553] apophoras. [3554] proaireseos. [3555] esoterikon kai epoptikon. [3556] e heroas ek metaboles sustantas agathes anthropines psuches. __________________________________________________________________ Chapter XXXVIII. The belief, then, in Antinous, [3557] or any other such person, whether among the Egyptians or the Greeks, is, so to speak, unfortunate; while the belief in Jesus would seem to be either a fortunate one, or the result of thorough investigation, having the appearance of the former to the multitude, and of the latter to exceedingly few. [3558] And when I speak of a certain belief being, as the multitude would call it, unfortunate, I in such a case refer the cause to God, who knows the reasons of the various fates allotted to each one who enters human life. The Greeks, moreover, will admit that even amongst those who are considered to be most largely endowed with wisdom, good fortune has had much to do, as in the choice of teachers of one kind rather than another, and in meeting with a better class of instructors (there being teachers who taught the most opposite doctrines), and in being brought up in better circumstances; for the bringing up of many has been amid surroundings of such a kind, that they were prevented from ever receiving any idea of better things, but constantly passed their life, from their earliest youth, either as the favourites of licentious men or of tyrants, or in some other wretched condition which forbade the soul to look upwards. And the causes of these varied fortunes, according to all probability, are to be found in the reasons of providence, though it is not easy for men to ascertain these; but I have said what I have done by way of digression from the main body of my subject, on account of the proverb, that "such is the power of faith, because it seizes that which first presents itself." [3559] For it was necessary, owing to the different methods of education, to speak of the differences of belief among men, some of whom are more, others less fortunate in their belief; and from this to proceed to show that what is termed good or bad fortune would appear to contribute even in the case of the most talented, to their appearing to be more fully endowed with reason and to give their assent on grounds of reason to the majority of human opinions. But enough on these points. __________________________________________________________________ [3557] [See vol. ii. p. 185, and the stinging reference of Justin, vol. i. p. 172, this series.] [3558] peri de tou 'Iesou etoi doxasa an einai eutuches, e kai bebasanismenos exetasmene, dokousa men eutuches para tois pollois, bebasanismenos de exetasmene para panu oligotatoib. [3559] tosouton poiei pistis, hopoia de prokataschousa. __________________________________________________________________ Chapter XXXIX. We must notice the remarks which Celsus next makes, when he says to us, that "faith, having taken possession of our minds, makes us yield the assent which we give to the doctrine of Jesus;" for of a truth it is faith which does produce such an assent. Observe, however, whether that faith does not of itself exhibit what is worthy of praise, seeing we entrust ourselves to the God who is over all, acknowledging our gratitude to Him who has led us to such a faith, and declaring that He could not have attempted or accomplished such a result without the divine assistance. And we have confidence also in the intentions of the writers of the Gospels, observing their piety and conscientiousness, manifested in their writings, which contain nothing that is spurious, or deceptive, [3560] or false, or cunning; for it is evident to us that souls unacquainted with those artifices which are taught by the cunning sophistry of the Greeks (which is characterized by great plausibility and acuteness), and by the kind of rhetoric in vogue in the courts of justice, would not have been able thus to invent occurrences which are fitted of themselves to conduct to faith, and to a life in keeping with faith. And I am of opinion that it was on this account that Jesus wished to employ such persons as teachers of His doctrines, viz., that there might be no ground for any suspicion of plausible sophistry, but that it might clearly appear to all who were capable of understanding, that the guileless purpose of the writers being, so to speak, marked with great simplicity, was deemed worthy of being accompanied by a diviner power, which accomplished far more than it seemed possible could be accomplished by a periphrasis of words, and a weaving of sentences, accompanied by all the distinctions of Grecian art. __________________________________________________________________ [3560] kubeutikon. __________________________________________________________________ Chapter XL. But observe whether the principles of our faith, harmonizing with the general ideas implanted in our minds at birth, do not produce a change upon those who listen candidly to its statements; for although a perverted view of things, with the aid of much instruction to the same effect, has been able to implant in the minds of the multitude the belief that images are gods, and that things made of gold, and silver, and ivory, and stone are deserving of worship, yet common sense [3561] forbids the supposition that God is at all a piece of corruptible matter, or is honoured when made to assume by men a form embodied in dead matter, fashioned according to some image or symbol of His appearance. And therefore we say at once of images that they are not gods, and of such creations (of art) that they are not to be compared with the Creator, but are small in contrast with the God who is over all, and who created, and upholds, and governs the universe. And the rational soul recognising, as it were, its relationship (to the divine), at once rejects what it for a time supposed to be gods, and resumes its natural love [3562] for its Creator; and because of its affection towards Him, receives Him also who first presented these truths to all nations through the disciples whom He had appointed, and whom He sent forth, furnished with divine power and authority, to proclaim the doctrine regarding God and His kingdom. __________________________________________________________________ [3561] he koine ennoia. [3562] philtron phusikon. __________________________________________________________________ Chapter XLI. But since he has charged us, I know not how often already, "with regarding this Jesus, who was but a mortal body, as a God, and with supposing that we act piously in so doing," it is superfluous to say any more in answer to this, as a great deal has been said in the preceding pages. And yet let those who make this charge understand that He whom we regard and believe to have been from the beginning God, and the Son of God, is the very Logos, and the very Wisdom, and the very Truth; and with respect to His mortal body, and the human soul which it contained, we assert that not by their communion merely with Him, but by their unity and intermixture, [3563] they received the highest powers, and after participating in His divinity, were changed into God. And if any one should feel a difficulty at our saying this regarding His body, let him attend to what is said by the Greeks regarding matter, which, properly speaking, being without qualities, receives such as the Creator desires to invest it with, and which frequently divests itself of those which it formerly possessed, and assumes others of a different and higher kind. And if these opinions be correct, what is there wonderful in this, that the mortal quality of the body of Jesus, if the providence of God has so willed it, should have been changed into one that was ethereal and divine? [3564] __________________________________________________________________ [3563] alla kai henosei kai anakrasei. [3564] ["By means of Origen the idea of a proper reasonable soul in Christ received a new dogmatical importance. This point, which up to this time had been altogether untouched with controversy with the Patripassians, was now for the first time expressly brought forward in a synod held against Beryllus of Bostra, a.d. 244, and the doctrine of a reasonable human soul in Christ settled as a doctrine of the Church."--Neander's History (ut supra), vol. ii. p. 309, with the references there. See also Waterland's Works, vol. i. pp. 330, 331. S.] __________________________________________________________________ Chapter XLII. Celsus, then, does not speak as a good reasoner, [3565] when he compares the mortal flesh of Jesus to gold, and silver, and stone, asserting that the former is more liable to corruption than the latter. For, to speak correctly, that which is incorruptible is not more free from corruption than another thing which is incorruptible, nor that which is corruptible more liable to corruption than another corruptible thing. But, admitting that there are degrees of corruptibility, we can say in answer, that if it is possible for the matter which underlies all qualities to exchange some of them, how should it be impossible for the flesh of Jesus also to exchange qualities, and to become such as it was proper for a body to be which had its abode in the ether and the regions above it, and possessing no longer the infirmities belonging to the flesh, and those properties which Celsus terms "impurities," and in so terming them, speaks unlike a philosopher? For that which is properly impure, is so because of its wickedness. Now the nature of body is not impure; for in so far as it is bodily nature, it does not possess vice, which is the generative principle of impurity. But, as he had a suspicion of the answer which we would return, he says with respect to the change of the body of Jesus, "Well, after he has laid aside these qualities, he will be a God:" (and if so), why not rather Æsculapius, and Dionysus, and Hercules? To which we reply, "What great deed has Æsculapius, or Dionysus, or Hercules wrought?" And what individuals will they be able to point out as having been improved in character, and made better by their words and lives, so that they may make good their claim to be gods? For let us peruse the many narratives regarding them, and see whether they were free from licentiousness or injustice, or folly, or cowardice. And if nothing of that kind be found in them, the argument of Celsus might have force, which places the forenamed individuals upon an equality with Jesus. But if it is certain that, although some things are reported of them as reputable, they are recorded, nevertheless, to have done innumerable things which are contrary to right reason, how could you any longer say, with any show of reason, that these men, on putting aside their mortal body, became gods rather than Jesus? __________________________________________________________________ [3565] dialektikos. __________________________________________________________________ Chapter XLIII. He next says of us, that "we ridicule those who worship Jupiter, because his tomb is pointed out in the island of Crete; and yet we worship him who rose from the tomb, [3566] although ignorant of the grounds [3567] on which the Cretans observe such a custom." Observe now that he thus undertakes the defence of the Cretans, and of Jupiter, and of his tomb, alluding obscurely to the allegorical notions, in conformity with which the myth regarding Jupiter is said to have been invented; while he assails us who acknowledge that our Jesus has been buried, indeed, but who maintain that He has also been raised from the tomb,--a statement which the Cretans have not yet made regarding Jupiter. But since he appears to admit that the tomb of Jupiter is in Crete, when he says that "we are ignorant of the grounds on which the Cretans observe such a custom," we reply that Callimachus the Cyrenian, who had read innumerable poetic compositions, and nearly the whole of Greek history, was not acquainted with any allegorical meaning which was contained in the stories about Jupiter and his tomb; and accordingly he accuses the Cretans in his hymn addressed to Jupiter, in the words: [3568] -- "The Cretans are always liars: for thy tomb, O king, The Cretans have reared; and yet thou didst not die, For thou ever livest." Now he who said, "Thou didst not die, for thou ever livest," in denying that Jupiter's tomb was in Crete, records nevertheless that in Jupiter there was the beginning of death. [3569] But birth upon earth is the beginning of death. And his words run:-- "And Rhea bore thee among the Parrhasians; "-- whereas he ought to have seen, after denying that the birth of Jupiter took place in Crete because of his tomb, that it was quite congruous with his birth in Arcadia that he who was born should also die. And the following is the manner in which Callimachus speaks of these things: "O Jupiter, some say that thou wert born on the mountains of Ida, others in Arcadia. Which of them, O father, have lied? The Cretans are always liars," etc. Now it is Celsus who made us discuss these topics, by the unfair manner in which he deals with Jesus, in giving his assent to what is related about His death and burial, but regarding as an invention His resurrection from the dead, although this was not only foretold by innumerable prophets, but many proofs also were given of His having appeared after death. __________________________________________________________________ [3566] ton apo tou taphou. [3567] ouk eidotes pos kai katho. [3568] Cf. Callimach., Hymn, i. Cf. also Tit. i. 12. [3569] ten archen tou thanatou gegonenai peri ton Dia. __________________________________________________________________ Chapter XLIV. After these points Celsus quotes some objections against the doctrine of Jesus, made by a very few individuals who are considered Christians, not of the more intelligent, as he supposes, but of the more ignorant class, and asserts that "the following are the rules laid down by them. Let no one come to us who has been instructed, or who is wise or prudent (for such qualifications are deemed evil by us); but if there be any ignorant, or unintelligent, or uninstructed, or foolish persons, let them come with confidence. By which words, acknowledging that such individuals are worthy of their God, they manifestly show that they desire and are able to gain over only the silly, and the mean, and the stupid, with women and children." [3570] In reply to which, we say that, as if, while Jesus teaches continence, and says, "Whosoever looketh upon a woman to lust after her, hath already committed adultery with her in his heart," one were to behold a few of those who are deemed to be Christians living licentiously, he would most justly blame them for living contrary to the teaching of Jesus, but would act most unreasonably if he were to charge the Gospel with their censurable conduct; so, if he found nevertheless that the doctrine of the Christians invites men to wisdom, the blame then must remain with those who rest in their own ignorance, and who utter, not what Celsus relates (for although some of them are simple and ignorant, they do not speak so shamelessly as he alleges), but other things of much less serious import, which, however, serve to turn aside men from the practice of wisdom. __________________________________________________________________ [3570] [The sarcastic raillery of Celsus in regard to the ignorance and low social scale of the early converts to Christianity is in keeping with his whole tone and manner. On the special value of the evidence of early Christian writers, such as Justin Martyr , Clement, Origen, etc., to the truth and power, among men of all classes, of the Gospel of our Lord, see Rawlinson's Bampton Lectures, The Historical Evidences of the Truth of the Scripture Records, Lect. viii. pp. 207, 420, et seqq. (Amer. ed. 1860). S.] __________________________________________________________________ Chapter XLV. But that the object of Christianity [3571] is that we should become wise, can be proved not only from the ancient Jewish writings, which we also use, but especially from those which were composed after the time of Jesus, and which are believed among the Churches to be divine. Now, in the fiftieth Psalm, David is described as saying in his prayer to God these words: "The unseen and secret things of Thy wisdom Thou hast manifested to me." [3572] Solomon, too, because he asked for wisdom, received it; and if any one were to peruse the Psalms, he would find the book filled with many maxims of wisdom: and the evidences of his wisdom may be seen in his treatises, which contain a great amount of wisdom expressed in few words, and in which you will find many laudations of wisdom, and encouragements towards obtaining it. So wise, moreover, was Solomon, that "the queen of Sheba, having heard his name, and the name of the Lord, came to try him with difficult questions, and spake to him all things, whatsoever were in her heart; and Solomon answered her all her questions. There was no question omitted by the king which he did not answer her. And the queen of Sheba saw all the wisdom of Solomon, and the possessions which he had [3573] and there was no more spirit in her. [3574] And she said to the king, The report is true which I heard in mine own land regarding thee and thy wisdom; and I believed not them who told me, until I had come, and mine eyes have seen it. And, lo, they did not tell me the half. Thou hast added wisdom and possessions above all the report which I heard." [3575] It is recorded also of him, that "God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the seashore. And the wisdom that was in Solomon greatly excelled the wisdom of all the ancients, and of all the wise men of Egypt; and he was wiser than all men, even than Gethan the Ezrahite, and Emad, and Chalcadi, and Aradab, the sons of Madi. And he was famous among all the nations round about. And Solomon spake three thousand proverbs, and his songs were five thousand. And he spake of trees, from the cedar that is in Lebanon even to the hyssop which springeth out of the wall; and also of fishes and of beasts. And all nations came to hear the wisdom of Solomon, and from all the kings of the earth who had heard of the fame of his wisdom." [3576] And to such a degree does the Gospel desire that there should be wise men among believers, that for the sake of exercising the understanding of its hearers, it has spoken certain truths in enigmas, others in what are called "dark" sayings, others in parables, and others in problems. [3577] And one of the prophets--Hosea--says at the end of his prophecies: "Who is wise, and he will understand these things? or prudent, and he shall know them?" [3578] Daniel, moreover, and his fellow-captives, made such progress in the learning which the wise men around the king in Babylon cultivated, that they were shown to excel all of them in a tenfold degree. And in the book of Ezekiel it is said to the ruler of Tyre, who greatly prided himself on his wisdom, "Art thou wiser than Daniel? Every secret was not revealed to thee." [3579] __________________________________________________________________ [3571] ho logos. [3572] ta adela kai ta kruphia tes sophias sou edelosas moi. [3573] ta kat' auton. [3574] kai ex hautes egeneto. [3575] Cf. 1 Kings x. 1-9. [3576] Cf. 1 Kings iv. 29-34. The text reads, peri panton ton basileon tes ges, for which para has been substituted. [3577] kai alla dia problematon. [3578] Hos. xiv. 9. [3579] Cf. Ezek. xxviii. 3. __________________________________________________________________ Chapter XLVI. And if you come to the books written after the time of Jesus, you will find that those multitudes of believers who hear the parables are, as it were, "without," and worthy only of exoteric doctrines, while the disciples learn in private the explanation of the parables. For, privately, to His own disciples did Jesus open up all things, esteeming above the multitudes those who desired to know His wisdom. And He promises to those who believe upon Him to send them wise men and scribes, saying, "Behold, I will send unto you wise men and scribes, and some of them they shall kill and crucify." [3580] And Paul also, in the catalogue of "charismata" bestowed by God, placed first "the word of wisdom," and second, as being inferior to it, "the word of knowledge," but third, and lower down, "faith." [3581] And because he regarded "the word" as higher than miraculous powers, he for that reason places "workings of miracles" and "gifts of healings" in a lower place than the gifts of the word. And in the Acts of the Apostles Stephen bears witness to the great learning of Moses, which he had obtained wholly from ancient writings not accessible to the multitude. For he says: "And Moses was learned in all the wisdom of the Egyptians." [3582] And therefore, with respect to his miracles, it was suspected that he wrought them perhaps, not in virtue of his professing to come from God, but by means of his Egyptian knowledge, in which he was well versed. For the king, entertaining such a suspicion, summoned the Egyptian magicians, and wise men, and enchanters, who were found to be of no avail as against the wisdom of Moses, which proved superior to all the wisdom of the Egyptians. __________________________________________________________________ [3580] Cf. Matt. xxiii. 34. [3581] Cf. 1 Cor. xii. 8. [3582] Acts vii. 22. __________________________________________________________________ Chapter XLVII. But it is probable that what is written by Paul in the first Epistle to the Corinthians, [3583] as being addressed to Greeks who prided themselves greatly on their Grecian wisdom, has moved some to believe that it was not the object of the Gospel to win wise men. Now, let him who is of this opinion understand that the Gospel, as censuring wicked men, says of them that they are wise not in things which relate to the understanding, and which are unseen and eternal; but that in busying themselves about things of sense alone, and regarding these as all-important, they are wise men of the world: for as there are in existence a multitude of opinions, some of them espousing the cause of matter and bodies, [3584] and asserting that everything is corporeal which has a substantial existence, [3585] and that besides these nothing else exists, whether it be called invisible or incorporeal, it says also that these constitute the wisdom of the world, which perishes and fades away, and belongs only to this age, while those opinions which raise the soul from things here to the blessedness which is with God, and to His kingdom, and which teach men to despise all sensible and visible things as existing only for a season, and to hasten on to things invisible, and to have regard to those things which are not seen,--these, it says, constitute the wisdom of God. But Paul, as a lover of truth, says of certain wise men among the Greeks, when their statements are true, that "although they knew God, they glorified Him not as God, neither were thankful." [3586] And he bears witness that they knew God, and says, too, that this did not happen to them without divine permission, in these words: "For God showed it unto them;" [3587] dimly alluding, I think, to those who ascend from things of sense to those of the understanding, when he adds, "For the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified Him not as God, neither were thankful." [3588] __________________________________________________________________ [3583] Cf. 1 Cor. i. 18, etc. [3584] ta men sunagoreuonta huge kai somasi. [3585] ta proegoumenos huphestekota. [3586] Cf. Rom. i. 21. [3587] Rom. i. 19. [3588] Cf. Rom. i. 20-22. __________________________________________________________________ Chapter XLVIII. And perhaps also from the words, "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and the base things, and the things which are despised, hath God chosen, and things which are not, to bring to nought things that are, that no flesh may glory in His presence;" [3589] some have been led to suppose that no one who is instructed, or wise, or prudent, embraces the Gospel. Now, in answer to such an one, we would say that it has not been stated that "no wise man according to the flesh," but that "not many wise men according to the flesh," are called. It is manifest, further, that amongst the characteristic qualifications of those who are termed "bishops," Paul, in describing what kind of man the bishop ought to be, lays down as a qualification that he should also be a teacher, saying that he ought to be able to convince the gainsayers, that by the wisdom which is in him he may stop the mouths of foolish talkers and deceivers. [3590] And as he selects for the episcopate a man who has been once married [3591] rather than he who has twice entered the married state, [3592] and a man of blameless life rather than one who is liable to censure, and a sober man rather than one who is not such, and a prudent man rather than one who is not prudent, and a man whose behaviour is decorous rather than he who is open to the charge even of the slightest indecorum, so he desires that he who is to be chosen by preference for the office of a bishop should be apt to teach, and able to convince the gainsayers. How then can Celsus justly charge us with saying, "Let no one come to us who is instructed,' or wise,' or prudent?'" Nay, let him who wills come to us "instructed," and "wise," and "prudent;" and none the less, if any one be ignorant and unintelligent, and uninstructed and foolish, let him also come: for it is these whom the Gospel promises to cure, when they come, by rendering them all worthy of God. __________________________________________________________________ [3589] Cf. 1 Cor. i. 26-28. [3590] Cf. Tit. i. 9, 10. [3591] Monogamon. Cf. Can. Apost., c. xvii.: "ho dusi gamois sumplakeis meta to baptisma, e pallaken ktesamenos, ou dunatai einai episkopos, e presbuteros, e diakonos, e holos tou katalogou tou hieratikou." Cf. note in Benedictine ed. [3592] [Origen agrees with Tertullian, passim, on this subject. Hippolytus makes Callistus, Bishop of Rome, the first to depart from this principle,--accepting "digamists and trigamists."] __________________________________________________________________ Chapter XLIX. This statement also is untrue, that it is "only foolish and low individuals, and persons devoid of perception, and slaves, and women, and children, of whom the teachers of the divine word wish to make converts." Such indeed does the Gospel invite, in order to make them better; but it invites also others who are very different from these, since Christ is the Saviour of all men, and especially of them that believe, whether they be intelligent or simple; and "He is the propitiation with the Father for our sins; and not for ours only, but also for the sins of the whole world." [3593] After this it is superfluous for us to wish to offer a reply to such statements of Celsus as the following: "For why is it an evil to have been educated, and to have studied the best opinions, and to have both the reality and appearance of wisdom? What hindrance does this offer to the knowledge of God? Why should it not rather be an assistance, and a means by which one might be better able to arrive at the truth?" Truly it is no evil to have been educated, for education is the way to virtue; but to rank those amongst the number of the educated who hold erroneous opinions is what even the wise men among the Greeks would not do. On the other hand, who would not admit that to have studied the best opinions is a blessing? But what shall we call the best, save those which are true, and which incite men to virtue? Moreover, it is an excellent thing for a man to be wise, but not to seem so, as Celsus says. And it is no hindrance to the knowledge of God, but an assistance, to have been educated, and to have studied the best opinions, and to be wise. And it becomes us rather than Celsus to say this, especially if it be shown that he is an Epicurean. __________________________________________________________________ [3593] Cf. 1 John ii. 2. __________________________________________________________________ Chapter L. But let us see what those statements of his are which follow next in these words: "Nay, we see, indeed, that even those individuals, who in the market-places perform the most disgraceful tricks, and who gather crowds around them, would never approach an assembly of wise men, nor dare to exhibit their arts among them; but wherever they see young men, and a mob of slaves, and a gathering of unintelligent persons, thither they thrust themselves in, and show themselves off." Observe, now, how he slanders us in these words, comparing us to those who in the market-places perform the most disreputable tricks, and gather crowds around them! What disreputable tricks, pray, do we perform? Or what is there in our conduct that resembles theirs, seeing that by means of readings, and explanations of the things read, we lead men to the worship of the God of the universe, and to the cognate virtues, and turn them away from contemning Deity, and from all things contrary to right reason? Philosophers verily would wish to collect together such hearers of their discourses as exhort men to virtue,--a practice which certain of the Cynics especially have followed, who converse publicly with those whom they happen to meet. Will they maintain, then, that these who do not gather together persons who are considered to have been educated, but who invite and assemble hearers from the public street, resemble those who in the market-places perform the most disreputable tricks, and gather crowds around them? Neither Celsus, however, nor any one who holds the same opinions, will blame those who, agreeably to what they regard as a feeling of philanthropy, address their arguments to the ignorant populace. __________________________________________________________________ Chapter LI. And if they are not to be blamed for so doing, let us see whether Christians do not exhort multitudes to the practice of virtue in a greater and better degree than they. For the philosophers who converse in public do not pick and choose their hearers, but he who likes stands and listens. The Christians, however, having previously, so far as possible, tested the souls of those who wish to become their hearers, and having previously instructed [3594] them in private, when they appear (before entering the community) to have sufficiently evinced their desire towards a virtuous life, introduce them then, and not before, privately forming one class of those who are beginners, and are receiving admission, but who have not yet obtained the mark of complete purification; and another of those who have manifested to the best of their ability their intention to desire no other things than are approved by Christians; and among these there are certain persons appointed to make inquiries regarding the lives and behaviour of those who join them, in order that they may prevent those who commit acts of infamy from coming into their public assembly, while those of a different character they receive with their whole heart, in order that they may daily make them better. And this is their method of procedure, both with those who are sinners, and especially with those who lead dissolute lives, whom they exclude from their community, although, according to Celsus, they resemble those who in the market-places perform the most shameful tricks. Now the venerable school of the Pythagoreans used to erect a cenotaph to those who had apostatized from their system of philosophy, treating them as dead; but the Christians lament as dead those who have been vanquished by licentiousness or any other sin, because they are lost and dead to God, and as being risen from the dead (if they manifest a becoming change) they receive them afterwards, at some future time, after a greater interval than in the case of those who were admitted at first, but not placing in any office or post of rank in the Church of God those who, after professing the Gospel, lapsed and fell. __________________________________________________________________ [3594] proepasantes. __________________________________________________________________ Chapter LII. Observe now with regard to the following statement of Celsus, "We see also those persons who in the market-places perform most disreputable tricks, and collect crowds around them," whether a manifest falsehood has not been uttered, and things compared which have no resemblance. He says that these individuals, to whom he compares us, who "perform the most disreputable tricks in the market-places and collect crowds, would never approach an assembly of wise men, nor dare to show off their tricks before them; but wherever they see young men, and a mob of slaves, and a gathering of foolish people, thither do they thrust themselves in and make a display." Now, in speaking thus he does nothing else than simply load us with abuse, like the women upon the public streets, whose object is to slander one another; for we do everything in our power to secure that our meetings should be composed of wise men, and those things among us which are especially excellent and divine we then venture to bring forward publicly in our discussions when we have an abundance of intelligent hearers, while we conceal and pass by in silence the truths of deeper import when we see that our audience is composed of simpler minds, which need such instruction as is figuratively termed "milk." __________________________________________________________________ Chapter LIII. For the word is used by our Paul in writing to the Corinthians, who were Greeks, and not yet purified in their morals: "I have fed you with milk, not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal: for whereas there is among you envying and strife, are ye not carnal, and walk as men?" [3595] Now the same writer, [3596] knowing that there was a certain kind of nourishment better adapted for the soul, and that the food of those young [3597] persons who were admitted was compared to milk, continues: "And ye are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness; for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." [3598] Would then those who believe these words to be well spoken, suppose that the noble doctrines of our faith would never be mentioned in an assembly of wise men, but that wherever (our instructors) see young men, and a mob of slaves, and a collection of foolish individuals, they bring publicly forward divine and venerable truths, and before such persons make a display of themselves in treating of them? But it is clear to him who examines the whole spirit of our writings, that Celsus is animated with a hatred against the human race resembling that of the ignorant populace, and gives utterance to these falsehoods without examination. __________________________________________________________________ [3595] [1 Cor. iii. 2, 3. S.] [3596] [See note supra, p. 239. S.] [3597] nepion. [3598] Heb. v. 12-14. __________________________________________________________________ Chapter LIV. We acknowledge, however, although Celsus will not have it so, that we do desire to instruct all men in the word of God, so as to give to young men the exhortations which are appropriate to them, and to show to slaves how they may recover freedom of thought, [3599] and be ennobled by the word. And those amongst us who are the ambassadors of Christianity sufficiently declare that they are debtors [3600] to Greeks and Barbarians, to wise men and fools, (for they do not deny their obligation to cure the souls even of foolish persons,) in order that as far as possible they may lay aside their ignorance, and endeavour to obtain greater prudence, by listening also to the words of Solomon: "Oh, ye fools, be of an understanding heart," [3601] and "Who is the most simple among you, let him turn unto me;" [3602] and wisdom exhorts those who are devoid of understanding in the words, "Come, eat of my bread, and drink of the wine which I have mixed for you. Forsake folly that ye may live, and correct understanding in knowledge." [3603] This too would I say (seeing it bears on the point), [3604] in answer to the statement of Celsus: Do not philosophers invite young men to their lectures? and do they not encourage young men to exchange a wicked life for a better? and do they not desire slaves to learn philosophy? Must we find fault, then, with philosophers who have exhorted slaves to the practice of virtue? with Pythagoras for having so done with Zamolxis, Zeno with Perseus, and with those who recently encouraged Epictetus to the study of philosophy? Is it indeed permissible for you, O Greeks, to call youths and slaves and foolish persons to the study of philosophy, but if we do so, we do not act from philanthropic motives in wishing to heal every rational nature with the medicine of reason, and to bring them into fellowship with God, the Creator of all things? These remarks, then, may suffice in answer to what are slanders rather than accusations [3605] on the part of Celsus. __________________________________________________________________ [3599] eleutheron analabontes phronema. [3600] Cf. Rom. i. 14. [3601] Cf. Prov. viii. 5. [3602] Cf. Prov. ix. 4. [3603] Cf. Prov. ix. 5, 6. [3604] dia ta enkeimena. [3605] loidorias mallon e kategorias. __________________________________________________________________ Chapter LV. But as Celsus delights to heap up calumnies against us, and, in addition to those which he has already uttered, has added others, let us examine these also, and see whether it be the Christians or Celsus who have reason to be ashamed of what is said. He asserts, "We see, indeed, in private houses workers in wool and leather, and fullers, and persons of the most uninstructed and rustic character, not venturing to utter a word in the presence of their elders and wiser masters; [3606] but when they get hold of the children privately, and certain women as ignorant as themselves, they pour forth wonderful statements, to the effect that they ought not to give heed to their father and to their teachers, but should obey them; that the former are foolish and stupid, and neither know nor can perform anything that is really good, being preoccupied with empty trifles; that they alone know how men ought to live, and that, if the children obey them, they will both be happy themselves, and will make their home happy also. And while thus speaking, if they see one of the instructors of youth approaching, or one of the more intelligent class, or even the father himself, the more timid among them become afraid, while the more forward incite the children to throw off the yoke, whispering that in the presence of father and teachers they neither will nor can explain to them any good thing, seeing they turn away with aversion from the silliness and stupidity of such persons as being altogether corrupt, and far advanced in wickedness, and such as would inflict punishment upon them; but that if they wish (to avail themselves of their aid) they must leave their father and their instructors, and go with the women and their playfellows to the women's apartments, or to the leather shop, or to the fuller's shop, that they may attain to perfection;--and by words like these they gain them over." __________________________________________________________________ [3606] The allusion is to the practice of wealthy Greeks and Romans having among their slaves artificers of various kinds, for whose service there was constant demand in the houses and villas of the rich, and who therefore had their residence in or near the dwelling of their master. Many of these artificers seem, from the language of Celsus, to have been converts to Christianity. __________________________________________________________________ Chapter LVI. Observe now how by such statements he depreciates those amongst us who are teachers of the word, and who strive in every way to raise the soul to the Creator of all things, and who show that we ought to despise things "sensible," and "temporal," and "visible," and to do our utmost to reach communion with God, and the contemplation of things that are "intelligent," and "invisible," and a blessed life with God, and the friends of God; comparing them to "workers in wool in private houses, and to leather-cutters, and to fullers, and to the most rustic of mankind, who carefully incite young boys to wickedness, and women to forsake their fathers and teachers, and follow them." Now let Celsus point out from what wise parent, or from what teachers, we keep away children and women, and let him ascertain by comparison among those children and women who are adherents of our doctrine, whether any of the opinions which they formerly heard are better than ours, and in what manner we draw away children and women from noble and venerable studies, and incite them to worse things. But he will not be able to make good any such charge against us, seeing that, on the contrary, we turn away women from a dissolute life, and from being at variance with those with whom they live, from all mad desires after theatres and dancing, and from superstition; while we train to habits of self-restraint boys just reaching the age of puberty, and feeling a desire for sexual pleasures, pointing out to them not only the disgrace which attends those sins, but also the state to which the soul of the wicked is reduced through practices of that kind, and the judgments which it will suffer, and the punishments which will be inflicted. __________________________________________________________________ Chapter LVII. But who are the teachers whom we call triflers and fools, whose defence is undertaken by Celsus, as of those who teach better things? (I know not,) unless he deem those to be good instructors of women, and no triflers, who invite them to superstition and to unchaste spectacles, and those, moreover, to be teachers not devoid of sense who lead and drag the young men to all those disorderly acts which we know are often committed by them. We indeed call away these also, as far as we can, from the dogmas of philosophy to our worship of God, by showing forth its excellence and purity. But as Celsus, by his statements, has declared that we do not do so, but that we call only the foolish, I would say to him, "If you had charged us with withdrawing from the study of philosophy those who were already preoccupied with it, you would not have spoken the truth, and yet your charge would have had an appearance of probability; but when you now say that we draw away our adherents from good teachers, show who are those other teachers save the teachers of philosophy, or those who have been appointed to give instruction in some useful branch of study." [3607] He will be unable, however, to show any such; while we promise, openly and not in secret, that they will be happy who live according to the word of God, and who look to Him in all things, and who do everything, whatever it is, as if in the presence of God. Are these the instructions of workers in wool, and of leather-cutters, and fullers, and uneducated rustics? But such an assertion he cannot make good. __________________________________________________________________ [3607] Parasteson tous didaskalous allous para tous philosophias didaskalous, e tous kata ti ton chresimon pepoiemenous. __________________________________________________________________ Chapter LVIII. But those who, in the opinion of Celsus, resemble the workers in wool in private houses, and the leather-cutters, and fullers, and uneducated rustics, will, he alleges, in the presence of father or teachers be unwilling to speak, or unable to explain to the boys anything that is good. In answer to which, we would say, What kind of father, my good sir, and what kind of teacher, do you mean? If you mean one who approves of virtue, and turns away from vice, and welcomes what is better, then know, that with the greatest boldness will we declare our opinions to the children, because we will be in good repute with such a judge. But if, in the presence of a father who has a hatred of virtue and goodness, we keep silence, and also before those who teach what is contrary to sound doctrine, do not blame us for so doing, since you will blame us without good reason. You, at all events, in a case where fathers deemed the mysteries of philosophy an idle and unprofitable occupation for their sons, and for young men in general, would not, in teaching philosophy, make known its secrets before worthless parents; but, desiring to keep apart those sons of wicked parents who had been turned towards the study of philosophy, you would observe the proper seasons, in order that the doctrines of philosophy might reach the minds of the young men. And we say the same regarding our teachers. For if we turn (our hearers) away from those instructors who teach obscene comedies and licentious iambics, and many other things which neither improve the speaker nor benefit the hearers (because the latter do not know how to listen to poetry in a philosophic frame of mind, nor the former how to say to each of the young men what tends to his profit), we are not, in following such a course, ashamed to confess what we do. But if you will show me teachers who train young men for philosophy, and who exercise them in it, I will not from such turn away young men, but will try to raise them, as those who have been previously exercised in the whole circle of learning and in philosophical subjects, to the venerable and lofty height of eloquence which lies hid from the multitude of Christians, where are discussed topics of the greatest importance, and where it is demonstrated and shown that they have been treated philosophically both by the prophets of God and the apostles of Jesus. __________________________________________________________________ Chapter LIX. Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defence expresses himself as follows: "That I bring no heavier charge than what the truth compels me, any one may see from the following remarks. Those who invite to participation in other mysteries, make proclamation as follows: Every one who has clean hands, and a prudent tongue;' [3608] others again thus: He who is pure from all pollution, and whose soul is conscious of no evil, and who has lived well and justly.' Such is the proclamation made by those who promise purification from sins. [3609] But let us hear what kind of persons these Christians invite. Every one, they say, who is a sinner, who is devoid of understanding, who is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of God receive. Do you not call him a sinner, then, who is unjust, and a thief, and a housebreaker, and a poisoner, and a committer of sacrilege, and a robber of the dead? What others would a man invite if he were issuing a proclamation for an assembly of robbers?" Now, in answer to such statements, we say that it is not the same thing to invite those who are sick in soul to be cured, and those who are in health to the knowledge and study of divine things. We, however, keeping both these things in view, at first invite all men to be healed, and exhort those who are sinners to come to the consideration of the doctrines which teach men not to sin, and those who are devoid of understanding to those which beget wisdom, and those who are children to rise in their thoughts to manhood, and those who are simply [3610] unfortunate to good fortune, [3611] or--which is the more appropriate term to use--to blessedness. [3612] And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. "For we speak wisdom among them that are perfect." [3613] __________________________________________________________________ [3608] phonen sunetos. [3609] [Much is to be gathered from this and the following chapters, of the evangelical character of primitive preaching and discipline.] [3610] haplos. [3611] eudaimonian. [3612] makarioteta. [3613] Cf. 1 Cor. ii. 6. __________________________________________________________________ Chapter LX. And as we teach, moreover, that "wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin," [3614] we say, Whoever has clean hands, and therefore lifts up holy hands to God, and by reason of being occupied with elevated and heavenly things, can say, "The lifting up of my hands is as the evening sacrifice," [3615] let him come to us; and whoever has a wise tongue through meditating on the law of the Lord day and night, and by "reason of habit has his senses exercised to discern between good and evil," let him have no reluctance in coming to the strong and rational sustenance which is adapted to those who are athletes in piety and every virtue. And since the grace of God is with all those who love with a pure affection the teacher of the doctrines of immortality, whoever is pure not only from all defilement, but from what are regarded as lesser transgressions, let him be boldly initiated in the mysteries of Jesus, which properly are made known only to the holy and the pure. The initiated of Celsus accordingly says, "Let him whose soul is conscious of no evil come." But he who acts as initiator, according to the precepts of Jesus, will say to those who have been purified in heart, "He whose soul has, for a long time, been conscious of no evil, and especially since he yielded himself to the healing of the word, let such an one hear the doctrines which were spoken in private by Jesus to His genuine disciples." Therefore in the comparison which he institutes between the procedure of the initiators into the Grecian mysteries, and the teachers of the doctrine of Jesus, he does not know the difference between inviting the wicked to be healed, and initiating those already purified into the sacred mysteries! __________________________________________________________________ [3614] Wisd. Solom. i. 4. [3615] Cf. Ps. cxli. 2. __________________________________________________________________ Chapter LXI. Not to participation in mysteries, then, and to fellowship in the wisdom hidden in a mystery, which God ordained before the world to the glory of His saints, [3616] do we invite the wicked man, and the thief, and the housebreaker, and the poisoner, and the committer of sacrilege, and the plunderer of the dead, and all those others whom Celsus may enumerate in his exaggerating style, but such as these we invite to be healed. For there are in the divinity of the word some helps towards the cure of those who are sick, respecting which the word says, "They that be whole need not a physician, but they that are sick;" [3617] others, again, which to the pure in soul and body exhibit "the revelation of the mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets," [3618] and "by the appearing of our Lord Jesus Christ," [3619] which "appearing" is manifested to each one of those who are perfect, and which enlightens the reason [3620] in the true [3621] knowledge of things. But as he exaggerates the charges against us, adding, after his list of those vile individuals whom he has mentioned, this remark, "What other persons would a robber summon to himself by proclamation?" we answer such a question by saying that a robber summons around him individuals of such a character, in order to make use of their villainy against the men whom they desire to slay and plunder. A Christian, on the other hand, even though he invite those whom the robber invites, invites them to a very different vocation, viz., to bind up these wounds by His word, and to apply to the soul, festering amid evils, the drugs obtained from the word, and which are analogous to the wine and oil, and plasters, and other healing appliances which belong to the art of medicine. __________________________________________________________________ [3616] Cf. 1 Cor. ii. 7. [3617] Matt. ix. 12. [3618] Rom. xvi. 25, 26. [3619] Cf. 2 Tim. i. 10. [3620] to hegemonikon. [3621] apseude. __________________________________________________________________ Chapter LXII. In the next place, throwing a slur [3622] upon the exhortations spoken and written to those who have led wicked lives, and which invite them to repentance and reformation of heart, he asserts that we say "that it was to sinners that God has been sent." Now this statement of his is much the same as if he were to find fault with certain persons for saying that on account of the sick who were living in a city, a physician had been sent them by a very benevolent monarch. [3623] God the Word was sent, indeed, as a physician to sinners, but as a teacher of divine mysteries to those who are already pure and who sin no more. But Celsus, unable to see this distinction,--for he had no desire to be animated with a love of truth,--remarks, "Why was he not sent to those who were without sin? What evil is it not to have committed sin?" To which we reply, that if by those "who were without sin" he means those who sin no more, then our Saviour Jesus was sent even to such, but not as a physician. While if by those "who were without sin" he means such as have never at any time sinned,--for he made no distinction in his statement,--we reply that it is impossible for a man thus to be without sin. And this we say, excepting, of course, the man understood to be in Christ Jesus, [3624] who "did no sin." It is with a malicious intent, indeed, that Celsus says of us that we assert that "God will receive the unrighteousness man if he humble himself on account of his wickedness, but that He will not receive the righteous man, although he look up to Him, (adorned) with virtue from the beginning." Now we assert that it is impossible for a man to look up to God (adorned) with virtue from the beginning. For wickedness must necessarily first exist in men. As Paul also says, "When the commandment came, sin revived, and I died." [3625] Moreover, we do not teach regarding the unrighteous man, that it is sufficient for him to humble himself on account of his wickedness in order to his being accepted by God, but that God will accept him if, after passing condemnation upon himself for his past conduct, he walk humbly on account of it, and in a becoming manner for the time to come. __________________________________________________________________ [3622] sukophanton. [3623] [The reproaches of the scoffer are very instructive as to the real nature of the primitive dealing with sinners and with sin.] [3624] hupexairomenou tou kata ton 'Iesoun nooumenou anthropou. [3625] Rom. vii. 9. __________________________________________________________________ Chapter LXIII. After this, not understanding how it has been said that "every one who exalted himself shall be abased;" [3626] nor (although taught even by Plato) that "the good and virtuous man walketh humbly and orderly;" and ignorant, moreover, that we give the injunction, "Humble yourselves, therefore, under the mighty hand of God, that He may exalt you in due time;" [3627] he says that "those persons who preside properly over a trial make those individuals who bewail before them their evil deeds to cease from their piteous wailings, lest their decisions should be determined rather by compassion than by a regard to truth; whereas God does not decide in accordance with truth, but in accordance with flattery." [3628] Now, what words of flattery and piteous wailing are contained in the Holy Scriptures when the sinner says in his prayers to God, "I have acknowledged my sin, and mine iniquity have I not hid. I said, I will confess my transgression to the Lord," etc., etc.? For is he able to show that a procedure of this kind is not adapted to the conversion of sinners, who humble themselves in their prayers under the hand of God? And, becoming confused by his efforts to accuse us, he contradicts himself; appearing at one time to know a man "without sin," and "a righteous man, who can look up to God (adorned) with virtue from the beginning;" and at another time accepting our statement that there is no man altogether righteous, or without sin; [3629] for, as if he admitted its truth, he remarks, "This is indeed apparently true, that somehow the human race is naturally inclined to sin." In the next place, as if all men were not invited by the word, he says, "All men, then, without distinction, ought to be invited, since all indeed are sinners." And yet, in the preceding pages, we have pointed out the words of Jesus: "Come unto Me, all ye that labour and are heavy laden, and I will give you rest." [3630] All men, therefore, labouring and being heavy laden on account of the nature of sin, are invited to the rest spoken of in the word of God, "for God sent His word, and healed them, and delivered them from their destructions." [3631] __________________________________________________________________ [3626] Cf. Matt. xxiii. 12. [3627] 1 Pet. v. 6. [3628] pros kolakeian. [3629] In the text it is put interrogatively: tis anthropos teleos dikaios; e tis anamartetos; The allusion seems to be to Job xv. 14 (Sept.): tis gar on brotos, hoti estai amemptos; e hos esomenos dikaios gennetos gunaikos; [3630] Matt. xi. 28. [3631] Ps. cvii. 20. __________________________________________________________________ Chapter LXIV. But since he says, in addition to this, "What is this preference of sinners over others?" and makes other remarks of a similar nature, we have to reply that absolutely a sinner is not preferred before one who is not a sinner; but that sometimes a sinner, who has become conscious of his own sin, and for that reason comes to repentance, being humbled on account of his sins, is preferred before one who is accounted a lesser sinner, but who does not consider himself one, but exalts himself on the ground of certain good qualities which he thinks he possesses, and is greatly elated on their account. And this is manifest to those who are willing to peruse the Gospels in a spirit of fairness, by the parable of the publican, who said, "Be merciful to me a sinner," [3632] and of the Pharisee who boasted with a certain wicked self-conceit in the words, "I thank Thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican." [3633] For Jesus subjoins to his narrative of them both the words: "This man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." [3634] We utter no blasphemy, then, against God, neither are we guilty of falsehood, when we teach that every man, whoever he may be, is conscious of human infirmity in comparison with the greatness of God, and that we must ever ask from Him, who alone is able to supply our deficiencies, what is wanting to our (mortal) nature. __________________________________________________________________ [3632] Luke xviii. 13. [3633] Luke xviii. 11. [3634] Luke xviii. 14. __________________________________________________________________ Chapter LXV. He imagines, however, that we utter these exhortations for the conversion of sinners, because we are able to gain over no one who is really good and righteous, and therefore open our gates to the most unholy and abandoned of men. But if any one will fairly observe our assemblies we can present a greater number of those who have been converted from not a very wicked life, than of those who have committed the most abominable sins. For naturally those who are conscious to themselves of better things, desire that those promises may be true which are declared by God regarding the reward of the righteous, and thus assent more readily to the statements (of Scripture) than those do who have led very wicked lives, and who are prevented by their very consciousness (of evil) from admitting that they will be punished by the Judge of all with such punishment as befits those who have sinned so greatly, and as would not be inflicted by the Judge of all contrary to right reason. [3635] Sometimes, also, when very abandoned men are willing to accept the doctrine of (future) punishment, on account of the hope which is based upon repentance, they are prevented from so doing by their habit of sinning, being constantly dipped, [3636] and, as it were, dyed [3637] in wickedness, and possessing no longer the power to turn from it easily to a proper life, and one regulated according to right reason. And although Celsus observes this, he nevertheless, I know not why, expresses himself in the following terms: "And yet, indeed, it is manifest to every one that no one by chastisement, much less by merciful treatment, could effect a complete change in those who are sinners both by nature and custom, for to change nature is an exceedingly difficult thing. But they who are without sin are partakers of a better life." __________________________________________________________________ [3635] kai ou para ton orthon logon prosagoito hupo tou epi pasi dikastou. [See infra, book iv. cap. lxxix, and Elucidations there named.] [3636] [epimonos bebammenoi. S.] [3637] [hospegei deusopoiethentes apo tes kakias. S.] __________________________________________________________________ Chapter LXVI. Now here Celsus appears to me to have committed a great error, in refusing to those who are sinners by nature, and also by habit, the possibility of a complete transformation, alleging that they cannot be cured even by punishment. For it clearly appears that all men are inclined to sin by nature, [3638] and some not only by nature but by practice, while not all men are incapable of an entire transformation. For there are found in every philosophical sect, and in the word of God, persons who are related to have undergone so great a change that they may be proposed as a model of excellence of life. Among the names of the heroic age some mention Hercules and Ulysses, among those of later times, Socrates, and of those who have lived very recently, Musonius. [3639] Not only against us, then, did Celsus utter the calumny, when he said that "it was manifest to every one that those who were given to sin by nature and habit could not by any means--even by punishments--be completely changed for the better," but also against the noblest names in philosophy, who have not denied that the recovery of virtue was a possible thing for men. But although he did not express his meaning with exactness, we shall nevertheless, though giving his words a more favourable construction, convict him of unsound reasoning. For his words were: "Those who are inclined to sin by nature and habit, no one could completely reform even by chastisement;" and his words, as we understood them, we refuted to the best of our ability. [3640] __________________________________________________________________ [3638] [Let us note this in passing, as balancing some other expressions which could not have been used after the Pelagian controversy.] [3639] He is said to have been either a Babylonian or Tyrrhenian, and to have lived in the reign of Nero. Cf. Philostratus, iv. 12.--Ruæus. [3640] kai to exakouomenon apo tes lexeos hos dunaton hemin, anetrepsamen. __________________________________________________________________ Chapter LXVII. It is probable, however, that he meant to convey some such meaning as this, that those who were both by nature and habit given to the commission of those sins which are committed by the most abandoned of men, could not be completely transformed even by punishment. And yet this is shown to be false from the history of certain philosophers. For who is there that would not rank among the most abandoned of men the individual who somehow submitted to yield himself to his master, when he placed him in a brothel, [3641] that he might allow himself to be polluted by any one who liked? And yet such a circumstance is related of Phædo! And who will not agree that he who burst, accompanied with a flute-player and a party of revellers, his profligate associates, into the school of the venerable Xenocrates, to insult a man who was the admiration of his friends, was not one of the greatest miscreants [3642] among mankind? Yet, notwithstanding this, reason was powerful enough to effect their conversion, and to enable them to make such progress in philosophy, that the one was deemed worthy by Plato to recount the discourse of Socrates on immortality, and to record his firmness in prison, when he evinced his contempt of the hemlock, and with all fearlessness and tranquillity of mind treated of subjects so numerous and important, that it is difficult even for those to follow them who are giving their utmost attention, and who are disturbed by no distraction; while Polemon, on the other hand, who from a profligate became a man of most temperate life, was successor in the school of Xenocrates, so celebrated for his venerable character. Celsus then does not speak the truth when he says "that sinners by nature and habit cannot be completely reformed even by chastisement." __________________________________________________________________ [3641] epi tegous. ["Ut quidam scripserunt," says Hoffmann.] [3642] miarotaton anthropon. __________________________________________________________________ Chapter LXVIII. That philosophical discourses, however, distinguished by orderly arrangement and elegant expression, [3643] should produce such results in the case of those individuals just enumerated, and upon others [3644] who have led wicked lives, is not at all to be wondered at. But when we consider that those discourses, which Celsus terms "vulgar," [3645] are filled with power, as if they were spells, and see that they at once convert multitudes from a life of licentiousness to one of extreme regularity, [3646] and from a life of wickedness to a better, and from a state of cowardice or unmanliness to one of such high-toned courage as to lead men to despise even death through the piety which shows itself within them, why should we not justly admire the power which they contain? For the words of those who at the first assumed the office of (Christian) ambassadors, and who gave their labours to rear up the Churches of God,--nay, their preaching also,--were accompanied with a persuasive power, though not like that found among those who profess the philosophy of Plato, or of any other merely human philosopher, which possesses no other qualities than those of human nature. But the demonstration which followed the words of the apostles of Jesus was given from God, and was accredited [3647] by the Spirit and by power. And therefore their word ran swiftly and speedily, or rather the word of God through their instrumentality, transformed numbers of persons who had been sinners both by nature and habit, whom no one could have reformed by punishment, but who were changed by the word, which moulded and transformed them according to its pleasure. __________________________________________________________________ [3643] 'Alla ten men taxin kai sunthesin kai phrasin ton apo philosophias logon. [3644] The reading in the text is allos, for which allous has been conjectured by Ruæus and Boherellus, and which has been adopted in the translation. [3645] idiotikous. [3646] eustathestaton. [3647] pistike apo pneumatos. __________________________________________________________________ Chapter LXIX. Celsus continues in his usual manner, asserting that "to change a nature entirely is exceedingly difficult." We, however, who know of only one nature in every rational soul, and who maintain that none has been created evil by the Author of all things, but that many have become wicked through education, and perverse example, and surrounding influences, [3648] so that wickedness has been naturalized [3649] in some individuals, are persuaded that for the word of God to change a nature in which evil has been naturalized is not only not impossible, but is even a work of no very great difficulty, if a man only believe that he must entrust himself to the God of all things, and do everything with a view to please Him with whom it cannot be [3650] that "Both good and bad are in the same honour, Or that the idle man and he who laboured much Perish alike." [3651] But even if it be exceedingly difficult to effect a change in some persons, the cause must be held to lie in their own will, which is reluctant to accept the belief that the God over all things is a just Judge of all the deeds done during life. For deliberate choice and practice [3652] avail much towards the accomplishment of things which appear to be very difficult, and, to speak hyperbolically, almost impossible. Has the nature of man, when desiring to walk along a rope extended in the air through the middle of the theatre, and to carry at the same time numerous and heavy weights, been able by practice and attention to accomplish such a feat; but when desiring to live in conformity with the practice of virtue, does it find it impossible to do so, although formerly it may have been exceedingly wicked? See whether he who holds such views does not bring a charge against the nature of the Creator of the rational animal [3653] rather than against the creature, if He has formed the nature of man with powers for the attainment of things of such difficulty, and of no utility whatever, but has rendered it incapable of securing its own blessedness. But these remarks may suffice as an answer to the assertion that "entirely to change a nature is exceedingly difficult." He alleges, in the next place, that "they who are without sin are partakers of a better life;" not making it clear what he means by "those who are without sin," whether those who are so from the beginning (of their lives), or those who become so by a transformation. Of those who were so from the beginning of their lives, there cannot possibly be any; while those who are so after a transformation (of heart) are found to be few in number, being those who have become so after giving in their allegiance to the saving word. And they were not such when they gave in their allegiance. For, apart from the aid of the word, and that too the word of perfection, it is impossible for a man to become free from sin. __________________________________________________________________ [3648] para tas anatrophas, kai tas diastrophas, kai tas periecheseis. [3649] phusiothenai. [3650] [par' ho ouk estin. S.] [3651] Cf. Iliad, ix. 319, 320. [3652] proairesis kai askesis. [3653] tou logikou zoou. __________________________________________________________________ Chapter LXX. In the next place, he objects to the statement, as if it were maintained by us, that "God will be able to do all things," not seeing even here how these words are meant, and what "the all things" are which are included in it, and how it is said that God "will be able." But on these matters it is not necessary now to speak; for although he might with a show of reason have opposed this proposition, he has not done so. Perhaps he did not understand the arguments which might be plausibly used against it, or if he did, he saw the answers that might be returned. Now in our judgment God can do everything which it is possible for Him to do without ceasing to be God, and good, and wise. But Celsus asserts--not comprehending the meaning of the expression "God can do all things"--"that He will not desire to do anything wicked," admitting that He has the power, but not the will, to commit evil. We, on the contrary, maintain that as that which by nature possesses the property of sweetening other things through its own inherent sweetness cannot produce bitterness contrary to its own peculiar nature, [3654] nor that whose nature it is to produce light through its being light can cause darkness; so neither is God able to commit wickedness, for the power of doing evil is contrary to His deity and its omnipotence. Whereas if any one among existing things is able to commit wickedness from being inclined to wickedness by nature, it does so from not having in its nature the ability not to do evil. __________________________________________________________________ [3654] hosper ou dunatai to pephukos glukainein to gluku tunchanein pikrazein, para ten autou monen aitian. __________________________________________________________________ Chapter LXXI. He next assumes what is not granted by the more rational class of believers, but what perhaps is considered to be true by some who are devoid of intelligence,--viz., that "God, like those who are overcome with pity, being Himself overcome, alleviates the sufferings of the wicked through pity for their wailings, and casts off the good, who do nothing of that kind, which is the height of injustice." Now, in our judgment, God lightens the suffering of no wicked man who has not betaken himself to a virtuous life, and casts off no one who is already good, nor yet alleviates the suffering of any one who mourns, simply because he utters lamentation, or takes pity upon him, to use the word pity in its more common acceptation. [3655] But those who have passed severe condemnation upon themselves because of their sins, and who, as on that account, lament and bewail themselves as lost, so far as their previous conduct is concerned, and who have manifested a satisfactory change, are received by God on account of their repentance, as those who have undergone a transformation from a life of great wickedness. For virtue, taking up her abode in the souls of these persons, and expelling the wickedness which had previous possession of them, produces an oblivion of the past. And even although virtue do not effect an entrance, yet if a considerable progress take place in the soul, even that is sufficient, in the proportion that it is progressive, to drive out and destroy the flood of wickedness, so that it almost ceases to remain in the soul. __________________________________________________________________ [3655] hina koinoteron to eleei chresomai. __________________________________________________________________ Chapter LXXII. In the next place, speaking as in the person of a teacher of our doctrine, he expresses himself as follows: "Wise men reject what we say, being led into error, and ensnared by their wisdom." In reply to which we say that, since wisdom is the knowledge of divine and human things and of their causes, or, as it is defined by the word of God, "the breath of the power of God, and a pure influence flowing from the glory of the Almighty; and the brightness of the everlasting light, and the unspotted mirror of the power of God, and the image of His goodness," [3656] no one who was really wise would reject what is said by a Christian acquainted with the principles of Christianity, or would be led into error, or ensnared by it. For true wisdom does not mislead, but ignorance does, while of existing things knowledge alone is permanent, and the truth which is derived from wisdom. But if, contrary to the definition of wisdom, you call any one whatever who dogmatizes with sophistical opinions wise, we answer that in conformity with what you call wisdom, such an one rejects the words of God, being misled and ensnared by plausible sophisms. And since, according to our doctrine, wisdom is not the knowledge of evil, but the knowledge of evil, so to speak, is in those who hold false opinions and who are deceived by them, I would therefore in such persons term it ignorance rather than wisdom. __________________________________________________________________ [3656] Cf. Wisd. of Solom. vii. 25, 26. __________________________________________________________________ Chapter LXXIII. After this he again slanders the ambassador of Christianity, and gives out regarding him that he relates "ridiculous things," although he does not show or clearly point out what are the things which he calls "ridiculous." And in his slanders he says that "no wise man believes the Gospel, being driven away by the multitudes who adhere to it." And in this he acts like one who should say that owing to the multitude of those ignorant persons who are brought into subjection to the laws, no wise man would yield obedience to Solon, for example, or to Lycurgus, or Zaleucus, or any other legislator, and especially if by wise man he means one who is wise (by living) in conformity with virtue. For, as with regard to these ignorant persons, the legislators, according to their ideas of utility, caused them to be surrounded with appropriate guidance and laws, so God, legislating through Jesus Christ for men in all parts of the world, brings to Himself even those who are not wise in the way in which it is possible for such persons to be brought to a better life. And God, well knowing this, as we have already shown in the preceding pages, says in the books of Moses: "They have moved Me to jealousy with that which is not God; they have provoked Me to anger with their idols: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation." [3657] And Paul also, knowing this, said, "But God hath chosen the foolish things of the world to confound the wise," [3658] calling, in a general way, wise all who appear to have made advances in knowledge, but have fallen into an atheistic polytheism, since "professing themselves to be wise they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." [3659] __________________________________________________________________ [3657] Cf. Deut. xxxii. 21. [3658] Cf. 1 Cor. i. 27. [3659] Rom. i. 22, 23. __________________________________________________________________ Chapter LXXIV. He accuses the Christian teacher, moreover of "seeking after the unintelligent." In answer we ask, Whom do you mean by the "unintelligent?" For, to speak accurately, every wicked man is "unintelligent." If then by "unintelligent" you mean the wicked, do you, in drawing men to philosophy, seek to gain the wicked or the virtuous? [3660] But it is impossible to gain the virtuous, because they have already given themselves to philosophy. The wicked, then, (you try to gain;) but if they are wicked, are they "unintelligent?" And many such you seek to win over to philosophy, and you therefore seek the "unintelligent." But if I seek after those who are thus termed "unintelligent," I act like a benevolent physician, who should seek after the sick in order to help and cure them. If, however, by "unintelligent" you mean persons who are not clever, [3661] but the inferior class of men intellectually, [3662] I shall answer that I endeavour to improve such also to the best of my ability, although I would not desire to build up the Christian community out of such materials. For I seek in preference those who are more clever and acute, because they are able to comprehend the meaning of the hard sayings, and of those passages in the law, and prophecies, and Gospels, which are expressed with obscurity, and which you have despised as not containing anything worthy of notice, because you have not ascertained the meaning which they contain, nor tried to enter into the aim of the writers. __________________________________________________________________ [3660] asteious. [3661] tous me entrecheis. [3662] The reading in the text is teratodesterous, of which Ruæus remarks, "Hic nullum habet locum." Katadeesterous has been conjectured instead, and has been adopted in the translation. __________________________________________________________________ Chapter LXXV. But as he afterwards says that "the teacher of Christianity acts like a person who promises to restore patients to bodily health, but who prevents them from consulting skilled physicians, by whom his ignorance would be exposed," we shall inquire in reply, "What are the physicians to whom you refer, from whom we turn away ignorant individuals? For you do not suppose that we exhort those to embrace the Gospel who are devoted to philosophy, so that you would regard the latter as the physicians from whom we keep away such as we invite to come to the word of God." He indeed will make no answer, because he cannot name the physicians; or else he will be obliged to betake himself to those of them who are ignorant, and who of their own accord servilely yield themselves to the worship of many gods, and to whatever other opinions are entertained by ignorant individuals. In either case, then, he will be shown to have employed to no purpose in his argument the illustration of "one who keeps others away from skilled physicians." But if, in order to preserve from the philosophy of Epicurus, and from such as are considered physicians after his system, those who are deceived by them, why should we not be acting most reasonably in keeping such away from a dangerous disease caused by the physicians of Celsus,--that, viz., which leads to the annihilation of providence, and the introduction of pleasure as a good? But let it be conceded that we do keep away those whom we encourage to become our disciples from other philosopher-physicians,--from the Peripatetics, for example, who deny the existence of providence and the relation of Deity to man,--why shall we not piously train [3663] and heal those who have been thus encouraged, persuading them to devote themselves to the God of all things, and free those who yield obedience to us from the great wounds inflicted by the words of such as are deemed to be philosophers? Nay, let it also be admitted that we turn away from physicians of the sect of the Stoics, who introduce a corruptible god, and assert that his essence consists of a body, which is capable of being changed and altered in all its parts, [3664] and who also maintain that all things will one day perish, and that God alone will be left; why shall we not even thus emancipate our subjects from evils, and bring them by pious arguments to devote themselves to the Creator, and to admire the Father of the Christian system, who has so arranged that instruction of the most benevolent kind, and fitted for the conversion of souls, [3665] should be distributed throughout the whole human race? Nay, if we should cure those who have fallen into the folly of believing in the transmigration of souls through the teaching of physicians, who will have it that the rational nature descends sometimes into all kinds of irrational animals, and sometimes into that state of being which is incapable of using the imagination, [3666] why should we not improve the souls of our subjects by means of a doctrine which does not teach that a state of insensibility or irrationalism is produced in the wicked instead of punishment, but which shows that the labours and chastisements inflicted upon the wicked by God are a kind of medicines leading to conversion? For those who are intelligent Christians, [3667] keeping this in view, deal with the simple-minded, as parents do with very young [3668] children. We do not betake ourselves then to young persons and silly rustics, saying to them, "Flee from physicians." Nor do we say, "See that none of you lay hold of knowledge;" nor do we assert that "knowledge is an evil;" nor are we mad enough to say that "knowledge causes men to lose their soundness of mind." We would not even say that any one ever perished through wisdom; and although we give instruction, we never say, "Give heed to me," but "Give heed to the God of all things, and to Jesus, the giver of instruction concerning Him." And none of us is so great a braggart [3669] as to say what Celsus put in the mouth of one of our teachers to his acquaintances, "I alone will save you." Observe here the lies which he utters against us! Moreover, we do not assert that "true physicians destroy those whom they promise to cure." __________________________________________________________________ [3663] For eusebeis in the text, Boherellus conjectures eusebos. [3664] theon phtharton eisagonton, kai ten ousian autou legonton soma trepton diolou kai alloioton kai metableton. [3665] The words in the text are, philanthrototata epistreptikon, kai psuchon mathemata oikonomesanta, for which we have adopted in the translation the emendation of Boherellus, philanthropotata kai psuchon epistreptika mathemata. [3666] alla kan tous peponthotas ten peri tes metensomatoseos anoian apo iatron, ton katabibazonton ten logiken phusin hote men epi ten alogon pasan, hote de kai epi ten aphantaston. [3667] Instead of hoi phronimosChristianoi zontes, as in the text, Ruæus and Boherellus conjecture oi phronimos Christianizontes, etc. [3668] tous komide nepious. [3669] alazon. __________________________________________________________________ Chapter LXXVI. And he produces a second illustration to our disadvantage, saying that "our teacher acts like a drunken man, who, entering a company of drunkards, should accuse those who are sober of being drunk." But let him show, say from the writings of Paul, that the apostle of Jesus gave way to drunkenness, and that his words were not those of soberness; or from the writings of John, that his thoughts do not breathe a spirit of temperance and of freedom from the intoxication of evil. No one, then, who is of sound mind, and teaches the doctrines of Christianity, gets drunk with wine; but Celsus utters these calumnies against us in a spirit very unlike that of a philosopher. Moreover, let Celsus say who those "sober" persons are whom the ambassadors of Christianity accuse. For in our judgment all are intoxicated who address themselves to inanimate objects as to God. And why do I say "intoxicated?" "Insane" would be the more appropriate word for those who hasten to temples and worship images or animals as divinities. And they too are not less insane who think that images, fashioned by men of worthless and sometimes most wicked character, confer any honour upon genuine divinities. [3670] __________________________________________________________________ [3670] [See vol. iii. Elucidation I. p. 76, this series; and as against the insanity of the Deutero-Nicene Council (a.d. 787) note this prophetic protest. Condemned at Frankfort (a.d. 794) by Anglicans and Gallicans. See Sir W. Palmer, Treatise on the Church, part iv. 10, sect. 4. The Council of Frankfort is the pivot of history as to the division between East and West, the rise of Gallicanism, and of the Anglican Reformation.] __________________________________________________________________ Chapter LXXVII. He next likens our teacher to one suffering from ophthalmia, and his disciples to those suffering from the same disease, and says that "such an one amongst a company of those who are afflicted with ophthalmia, accuses those who are sharp-sighted of being blind." Who, then, would we ask, O Greeks, are they who in our judgment do not see, save those who are unable to look up from the exceeding greatness of the world and its contents, and from the beauty of created things, and to see that they ought to worship, and admire, and reverence Him alone who made these things, and that it is not befitting to treat with reverence anything contrived by man, and applied to the honour of God, whether it be without a reference to the Creator, or with one? [3671] For, to compare with that illimitable excellence, which surpasses all created being, things which ought not to be brought into comparison with it, is the act of those whose understanding is darkened. We do not then say that those who are sharp-sighted are suffering from ophthalmia or blindness; but we assert that those who, in ignorance of God, give themselves to temples and images, and so-called sacred seasons, [3672] are blinded in their minds, and especially when, in addition to their impiety, they live also in licentiousness, not even inquiring after any honourable work whatever, but doing everything that is of a disgraceful character. __________________________________________________________________ [3671] eite choris tou demiourgou theou eite kai met' ekeinou. [3672] hieromenias. __________________________________________________________________ Chapter LXXVIII. After having brought against us charges of so serious a kind, he wishes to make it appear that, although he has others to adduce, he passes them by in silence. His words are as follows: "These charges I have to bring against them, and others of a similar nature, not to enumerate them one by one, and I affirm that they are in error, and that they act insolently towards God, in order to lead on wicked men by empty hopes, and to persuade them to despise better things, saying that if they refrain from them it will be better for them." In answer to which, it might be said that from the power which shows itself in those who are converted to Christianity, it is not at all the "wicked" who are won over to the Gospel, as the more simple class of persons, and, as many would term them, the "unpolished." [3673] For such individuals, through fear of the punishments that are threatened, which arouses and exhorts them to refrain from those actions which are followed by punishments, strive to yield themselves up to the Christian religion, being influenced by the power of the word to such a degree, that through fear of what are called in the word "everlasting punishments," they despise all the tortures which are devised against them among men,--even death itself, with countless other evils,--which no wise man would say is the act of persons of wicked mind. How can temperance and sober-mindedness, or benevolence and liberality, be practised by a man of wicked mind? Nay, even the fear of God cannot be felt by such an one, with respect to which, because it is useful to the many, the Gospel encourages those who are not yet able to choose that which ought to be chosen for its own sake, to select it as the greatest blessing, and one above all promise; for this principle cannot be implanted in him who prefers to live in wickedness. __________________________________________________________________ [3673] The reading in the text is kompsoi, which is so opposed to the sense of the passage, that the conjecture of Guietus, akompsoi, has been adopted in the translation. __________________________________________________________________ Chapter LXXIX. But if in these matters any one were to imagine that it is superstition rather than wickedness which appears in the multitude of those who believe the word, and should charge our doctrine with making men superstitious, we shall answer him by saying that, as a certain legislator [3674] replied to the question of one who asked him whether he had enacted for his citizens the best laws, that he had not given them absolutely the best, but the best which they were capable of receiving; so it might be said by the Father of the Christian doctrine, I have given the best laws and instruction for the improvement of morals of which the many were capable, not threatening sinners with imaginary labours and chastisements, but with such as are real, and necessary to be applied for the correction of those who offer resistance, although they do not at all understand the object of him who inflicts the punishment, nor the effect of the labours. For the doctrine of punishment is both attended with utility, and is agreeable to truth, and is stated in obscure terms with advantage. [3675] Moreover, as for the most part it is not the wicked whom the ambassadors of Christianity gain over, neither do we insult God. For we speak regarding Him both what is true, and what appears to be clear to the multitude, but not so clear to them as it is to those few who investigate the truths of the Gospel in a philosophical manner. __________________________________________________________________ [3674] [i.e., Solon. S.] [3675] [See Gieseler's Church History, vol. i. p. 212 (also 213), with references there. But see Elucidation IV. p. 77, vol. iii., this series, and Elucidation at close of this book. See also Robertson's History of the Church, vol. i. p. 156. S.] __________________________________________________________________ Chapter LXXX. Seeing, however, that Celsus alleges that "Christians are won over by us through vain hopes," we thus reply to him when he finds fault with our doctrine of the blessed life, and of communion with God: "As for you, good sir, they also are won over by vain hopes who have accepted the doctrine of Pythagoras and Plato regarding the soul, that it is its nature to ascend to the vault [3676] of heaven, and in the super-celestial space to behold the sights which are seen by the blessed spectators above. According to you, O Celsus, they also who have accepted the doctrine of the duration of the soul (after death), and who lead a life through which they become heroes, and make their abodes with the gods, are won over by vain hopes. Probably also they who are persuaded that the soul comes (into the body) from without, and that it will be withdrawn from the power of death, [3677] would be said by Celsus to be won over by empty hopes. Let him then come forth to the contest, no longer concealing the sect to which he belongs, but confessing himself to be an Epicurean, and let him meet the arguments, which are not lightly advanced among Greeks and Barbarians, regarding the immortality of the soul, or its duration (after death), or the immortality of the thinking principle; [3678] and let him prove that these are words which deceive with empty hopes those who give their assent to them; but that the adherents of his philosophical system are pure from empty hopes, and that they indeed lead to hopes of good, or--what is more in keeping with his opinions--give birth to no hope at all, on account of the immediate and complete destruction of the soul (after death). Unless, perhaps, Celsus and the Epicureans will deny that it is a vain hope which they entertain regarding their end,--pleasure,--which, according to them, is the supreme good, and which consists in the permanent health of the body, and the hope regarding it which is entertained by Epicurus. [3679] __________________________________________________________________ [3676] hapsida. [3677] Tacha de kai hoi peisthentes peri tou thurathen nou, hos thanatou kainou diexagogen hexontos, etc. Locus certe obscurus, cui lucem afferre conatur Boherellus, legendo divisim hos thanatou kai nou diexagogen hexontos, ut sensus sit "morti etiam mentem subductum iri." Nam si thurathen hekei nous, consequens est ut thanatou kai nous diexagogen eche. Cf. Aristot, lib. ii. c. 3, de generatione animalium.--Spencer. [3678] e tes tou nou athanasias. [3679] Ei me ara Kelsos kai hoi 'Etikoureioi ou phesousi kouphen einai elpida ten peri tou telous auton tes hedones, hetis kat' autous esti to agathon, to tes sarkos eustathes katastema, kai to peri tautes piston 'Epikouro elpisma. __________________________________________________________________ Chapter LXXXI. And do not suppose that it is not in keeping with the Christian religion for me to have accepted, against Celsus, the opinions of those philosophers who have treated of the immortality or after-duration of the soul; for, holding certain views in common with them, we shall more conveniently establish our position, that the future life of blessedness shall be for those only who have accepted the religion which is according to Jesus, and that devotion towards the Creator of all things which is pure and sincere, and unmingled with any created thing whatever. And let him who likes show what "better things" we persuade men to despise, and let him compare the blessed end with God in Christ,--that is, the word, and the wisdom, and all virtue;--which, according to our view, shall be bestowed, by the gift of God, on those who have lived a pure and blameless life, and who have felt a single and undivided love for the God of all things, with that end which is to follow according to the teaching of each philosophic sect, whether it be Greek or Barbarian, or according to the professions of religious mysteries; [3680] and let him prove that the end which is predicted by any of the others is superior to that which we promise, and consequently that that is true, and ours not befitting the gift of God, nor those who have lived a good life; or let him prove that these words were not spoken by the divine Spirit, who filled the souls of the holy prophets. And let him who likes show that those words which are acknowledged among all men to be human, are superior to those which are proved to be divine, and uttered by inspiration. [3681] And what are the "better" things from which we teach those who receive them that it would be better to abstain? For if it be not arrogant so to speak, it is self-evident that nothing can be denied which is better than to entrust oneself to the God of all, and yield oneself up to the doctrine which raises us above all created things, and brings us, through the animate and living word--which is also living wisdom and the Son of God--to God who is over all. However, as the third book of our answers to the treatise of Celsus has extended to a sufficient length, we shall here bring our present remarks to a close, and in what is to follow shall meet what Celsus has subsequently written. __________________________________________________________________ [3680] to kath' hekasten philosophon hairesin en Ellesin e barbarois, e musteriode epangelian, telei. [3681] [Note the testimony to divine inspiration.] __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book IV. Chapter I. Having, in the three preceding books, fully stated what occurred to us by way of answer to the treatise of Celsus, we now, reverend Ambrosius, with prayer to God through Christ, offer this fourth book as a reply to what follows. And we pray that words may be given us, as it is written in the book of Jeremiah that the Lord said to the prophet: "Behold, I have put My words in thy mouth as fire. See, I have set thee this day over the nations, and over the kingdoms, to root out and to pull down, and to destroy, and to throw down, and to build and to plant." [3682] For we need words now which will root out of every wounded soul the reproaches uttered against the truth by this treatise of Celsus, or which proceed from opinions like his. And we need also thoughts which will pull down all edifices based on false opinions, and especially the edifice raised by Celsus in his work which resembles the building of those who said, "Come, let us build us a city, and a tower whose top shall reach to heaven." [3683] Yea, we even require a wisdom which will throw down all high things that rise against the knowledge of God, [3684] and especially that height of arrogance which Celsus displays against us. And in the next place, as we must not stop with rooting out and pulling down the hindrances which have just been mentioned, but must, in room of what has been rooted out, plant the plants of "God's husbandry;" [3685] and in place of what has been pulled down, rear up the building of God, and the temple of His glory,--we must for that reason pray also to the Lord, who bestowed the gifts named in the book of Jeremiah, that He may grant even to us words adapted both for building up the (temple) of Christ, and for planting the spiritual law, and the prophetic words referring to the same. [3686] And above all is it necessary to show, as against the assertions of Celsus which follow those he has already made, that the prophecies regarding Christ are true predictions. For, arraying himself at the same time against both parties--against the Jews on the one hand, who deny that the advent of Christ has taken place, but who expect it as future, and against Christians on the other, who acknowledge that Jesus is the Christ spoken of in prophecy--he makes the following statement:-- __________________________________________________________________ [3682] Cf. Jer. i. 9, 10. [3683] Cf. Gen. xi. 4. [3684] Cf. 2 Cor. x. 5. [3685] Cf. 1 Cor. iii. 9. [3686] tous analogon auto prophetikous logous. __________________________________________________________________ Chapter II. "But that certain Christians and (all) Jews should maintain, the former that there has already descended, the latter that there will descend, upon the earth a certain God, or Son of a God, who will make the inhabitants of the earth righteous, [3687] is a most shameless assertion, and one the refutation of which does not need many words." Now here he appears to pronounce correctly regarding not "certain" of the Jews, but all of them, that they imagine that there is a certain (God) who will descend upon the earth; and with regard to Christians, that certain of them say that He has already come down. For he means those who prove from the Jewish Scriptures that the advent of Christ has already taken place, and he seems to know that there are certain heretical sects which deny that Christ Jesus was predicted by the prophets. In the preceding pages, however, we have already discussed, to the best of our ability, the question of Christ having been the subject of prophecy, and therefore, to avoid tautology, we do not repeat much that might be advanced upon this head. Observe, now, that if he had wished with a kind of apparent force [3688] to subvert faith in the prophetic writings, either with regard to the future or past advent of Christ, he ought to have set forth the prophecies themselves which we Christians and Jews quote in our discussions with each other. For in this way he would have appeared to turn aside those who are carried away by the plausible character [3689] of the prophetic statements, as he regards it, from assenting to their truth, and from believing, on account of these prophecies, that Jesus is the Christ; whereas now, being unable to answer the prophecies relating to Christ, or else not knowing at all what are the prophecies relating to Him, he brings forward no prophetic declaration, although there are countless numbers which refer to Christ; but he thinks that he prefers an accusation against the prophetic Scriptures, while he does not even state what he himself would call their "plausible character!" He is not, however, aware that it is not at all the Jews who say that Christ will descend as a God, or the Son of a God, as we have shown in the foregoing pages. And when he asserts that "he is said by us to have already come, but by the Jews that his advent as Messiah [3690] is still future," he appears by the very charge to censure our statement as one that is most shameless, and which needs no lengthened refutation. __________________________________________________________________ [3687] dikaiotes. [3688] akolouthias. [3689] pithanotetos. [3690] Dikaiotes not Dikastes. __________________________________________________________________ Chapter III. And he continues: "What is the meaning of such a descent upon the part of God?" not observing that, according to our teaching, the meaning of the descent is pre-eminently to convert what are called in the Gospel the lost "sheep of the house of Israel;" and secondly, to take away from them, on account of their disobedience, what is called the "kingdom of God," and to give to other husbandmen than the ancient Jews, viz. to the Christians, who will render to God the fruits of His kingdom in due season (each action being a "fruit of the kingdom"). [3691] We shall therefore, out of a greater number, select a few remarks by way of answer to the question of Celsus, when he says, "What is the meaning of such a descent upon the part of God?" And Celsus here returns to himself an answer which would have been given neither by Jews nor by us, when he asks, "Was it in order to learn what goes on amongst men?" For not one of us asserts that it was in order to learn what goes on amongst men that Christ entered into this life. Immediately after, however, as if some would reply that it was "in order to learn what goes on among men," he makes this objection to his own statement: "Does he not know all things?" Then, as if we were to answer that He does know all things, he raises a new question, saying, "Then he does know, but does not make (men) better, nor is it possible for him by means of his divine power to make (men) better." Now all this on his part is silly talk; [3692] for God, by means of His word, which is continually passing from generation to generation into holy souls, and constituting them friends of God and prophets, does improve those who listen to His words; and by the coming of Christ He improves, through the doctrine of Christianity, not those who are unwilling, but those who have chosen the better life, and that which is pleasing to God. I do not know, moreover, what kind of improvement Celsus wished to take place when he raised the objection, asking, "Is it then not possible for him, by means of his divine power, to make (men) better, unless he send some one for that special purpose?" [3693] Would he then have the improvement to take place by God's filling the minds of men with new ideas, removing at once the (inherent) wickedness, and implanting virtue (in its stead)? [3694] Another person now would inquire whether this was not inconsistent or impossible in the very nature of things; we, however, would say, "Grant it to be so, and let it be possible." Where, then, is our free will? [3695] and what credit is there in assenting to the truth? or how is the rejection of what is false praiseworthy? But even if it were once granted that such a course was not only possible, but could be accomplished with propriety (by God), why would not one rather inquire (asking a question like that of Celsus) why it was not possible for God, by means of His divine power, to create men who needed no improvement, but who were of themselves virtuous and perfect, evil being altogether non-existent? These questions may perplex ignorant and foolish individuals, but not him who sees into the nature of things; for if you take away the spontaneity of virtue, you destroy its essence. But it would need an entire treatise to discuss these matters; and on this subject the Greeks have expressed themselves at great length in their works on providence. They truly would not say what Celsus has expressed in words, that "God knows (all things) indeed, but does not make (men) better, nor is able to do so by His divine power." We ourselves have spoken in many parts of our writings on these points to the best of our ability, and the Holy Scriptures have established the same to those who are able to understand them. __________________________________________________________________ [3691] tous karpous tes tou Theou basileias apodosousi to Theo, en tois hekastes praxeos ouses karpou tes basileias kairois. [3692] euethos. [3693] The word phusei which is found in the text seems out of place, and has been omitted in the translation, agreeably to the emendation of Boherellus. [3694] Ara gar ethele phantasioumenois tois anthropois hupo Theou, apeilephotos men athroos ten kakian, emphuontos de ten areten, ten epanorthosin genesthai; [3695] pou oun to eph' hemin; __________________________________________________________________ Chapter IV. The argument which Celsus employs against us and the Jews will be turned against himself thus: My good sir, does the God who is over all things know what takes place among men, or does He not know? Now if you admit the existence of a God and of providence, as your treatise indicates, He must of necessity know. And if He does know, why does He not make (men) better? Is it obligatory, then, on us to defend God's procedure in not making men better, although He knows their state, but not equally binding on you, who do not distinctly show by your treatise that you are an Epicurean, but pretend to recognise a providence, to explain why God, although knowing all that takes place among men, does not make them better, nor by divine power liberate all men from evil? We are not ashamed, however, to say that God is constantly sending (instructors) in order to make men better; for there are to be found amongst men reasons [3696] given by God which exhort them to enter on a better life. But there are many diversities amongst those who serve God, and they are few in number who are perfect and pure ambassadors of the truth, and who produce a complete reformation, as did Moses and the prophets. But above all these, great was the reformation effected by Jesus, who desired to heal not only those who lived in one corner of the world, but as far as in Him lay, men in every country, for He came as the Saviour of all men. __________________________________________________________________ [3696] hoi gar epi ta beltista prokaloumenoi logoi, Theou autous dedokotos, eisin en anthropois. __________________________________________________________________ Chapter V. The illustrious [3697] Celsus, taking occasion I know not from what, next raises an additional objection against us, as if we asserted that "God Himself will come down to men." He imagines also that it follows from this, that "He has left His own abode;" for he does not know the power of God, and that "the Spirit of the Lord filleth the world, and that which upholdeth all things hath knowledge of the voice." [3698] Nor is he able to understand the words, "Do I not fill heaven and earth? saith the Lord." [3699] Nor does he see that, according to the doctrine of Christianity, we all "in Him live, and move, and have our being," [3700] as Paul also taught in his address to the Athenians; and therefore, although the God of the universe should through His own power descend with Jesus into the life of men, and although the Word which was in the beginning with God, which is also God Himself, should come to us, He does not give His place or vacate His own seat, so that one place should be empty of Him, and another which did not formerly contain Him be filled. But the power and divinity of God comes through him whom God chooses, and resides in him in whom it finds a place, not changing its situation, nor leaving its own place empty and filling another: for, in speaking of His quitting one place and occupying another, we do not mean such expressions to be taken topically; but we say that the soul of the bad man, and of him who is overwhelmed in wickedness, is abandoned by God, while we mean that the soul of him who wishes to live virtuously, or of him who is making progress (in a virtuous life), or who is already living conformably thereto, is filled with or becomes a partaker of the Divine Spirit. It is not necessary, then, for the descent of Christ, or for the coming of God to men, that He should abandon a greater seat, and that things on earth should be changed, as Celsus imagines when he says, "If you were to change a single one, even the least, of things on earth, all things would be overturned and disappear." And if we must speak of a change in any one by the appearing of the power of God, and by the entrance of the word among men, we shall not be reluctant to speak of changing from a wicked to a virtuous, from a dissolute to a temperate, and from a superstitious to a religious life, the person who has allowed the word of God to find entrance into his soul. __________________________________________________________________ [3697] gennaiotatos. [3698] Wisd. Solom. i. 7, kai to sunechon ta panta gnosin echei phones. [3699] Cf. Jer. xxiii. 24. [3700] Cf. Acts xvii. 28. __________________________________________________________________ Chapter VI. But if you will have us to meet the most ridiculous among the charges of Celsus, listen to him when he says: "Now God, being unknown amongst men, and deeming himself on that account to have less than his due, [3701] would desire to make himself known, and to make trial both of those who believe upon him and of those who do not, like those of mankind who have recently come into the possession of riches, and who make a display of their wealth; and thus they testify to an excessive but very mortal ambition on the part of God." [3702] We answer, then, that God, not being known by wicked men, would desire to make Himself known, not because He thinks that He meets with less than His due, but because the knowledge of Him will free the possessor from unhappiness. Nay, not even with the desire to try those who do or who do not believe upon Him, does He, by His unspeakable and divine power, Himself take up His abode in certain individuals, or send His Christ; but He does this in order to liberate from all their wretchedness those who do believe upon Him, and who accept His divinity, and that those who do not believe may no longer have this as a ground of excuse, viz., that their unbelief is the consequence of their not having heard the word of instruction. What argument, then, proves that it follows from our views that God, according to our representations, is "like those of mankind who have recently come into the possession of riches, and who make a display of their wealth?" For God makes no display towards us, from a desire that we should understand and consider His pre-eminence; but desiring that the blessedness which results from His being known by us should be implanted in our souls, He brings it to pass through Christ, and His ever-indwelling word, that we come to an intimate fellowship [3703] with Him. No mortal ambition, then, does the Christian doctrine testify as existing on the part of God. __________________________________________________________________ [3701] kai para tout' elatton echein dokon. [3702] kathaper hoi neoploutoi ton anthropon epideiktiontes, pollen tina kai panu thneten philotmian tou Theou katamarturousi. [3703] hoikeiosin. __________________________________________________________________ Chapter VII. I do not know how it is, that after the foolish remarks which he has made upon the subject which we have just been discussing, he should add the following, that "God does not desire to make himself known for his own sake, but because he wishes to bestow upon us the knowledge of himself for the sake of our salvation, in order that those who accept it may become virtuous and be saved, while those who do not accept may be shown to be wicked and be punished." And yet, after making such a statement, he raises a new objection, saying: "After so long a period of time, [3704] then, did God now bethink himself of making men live righteous lives, [3705] but neglect to do so before?" To which we answer, that there never was a time when God did not wish to make men live righteous lives; but He continually evinced His care for the improvement of the rational animal, [3706] by affording him occasions for the exercise of virtue. For in every generation the wisdom of God, passing into those souls which it ascertains to be holy, converts them into friends and prophets of God. And there may be found in the sacred book (the names of) those who in each generation were holy, and were recipients of the Divine Spirit, and who strove to convert their contemporaries so far as in their power. __________________________________________________________________ [3704] meta tosouton aiona. [3705] dikaiosai. [3706] to logikon zoon. __________________________________________________________________ Chapter VIII. And it is not matter of surprise that in certain generations there have existed prophets who, in the reception of divine influence, [3707] surpassed, by means of their stronger and more powerful (religious) life, other prophets who were their contemporaries, and others also who lived before and after them. And so it is not at all wonderful that there should also have been a time when something of surpassing excellence [3708] took up its abode among the human race, and which was distinguished above all that preceded or even that followed. But there is an element of profound mystery in the account of these things, and one which is incapable of being received by the popular understanding. And in order that these difficulties should be made to disappear, and that the objections raised against the advent of Christ should be answered--viz., that, "after so long a period of time, then, did God now bethink himself of making men live righteous lives, but neglect to do so before?"--it is necessary to touch upon the narrative of the divisions (of the nations), and to make it evident why it was, that "when the Most High divided the nations, when He separated the sons of Adam, He set the bounds of the nations according to the number of the angels of God, and the portion of the Lord was His people Jacob, Israel the cord of His inheritance;" [3709] and it will be necessary to state the reason why the birth of each man took place within each particular boundary, under him who obtained the boundary by lot, and how it rightly happened that "the portion of the Lord was His people Jacob, and Israel the cord of His inheritance," and why formerly the portion of the Lord was His people Jacob, and Israel the cord of His inheritance. But with respect to those who come after, it is said to the Saviour by the Father, "Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession." [3710] For there are certain connected and related reasons, bearing upon the different treatment of human souls, which are difficult to state and to investigate. [3711] __________________________________________________________________ [3707] en te paradoche tes theiotetos. [3708] exaireton ti chrema. [3709] Deut. xxxii. 8, 9 (according to the LXX.). [3710] Cf. Ps. ii. 8. [3711] Eisi gar tines heirmoi kai akolouthiai aphatoi kai anekdiegetoi peri tes kata tas anthropinas psuchas diaphorou oikonomias. __________________________________________________________________ Chapter IX. There came, then, although Celsus may not wish to admit it, after the numerous prophets who were the reformers of that well-known Israel, the Christ, the Reformer of the whole world, who did not need to employ against men whips, and chains, and tortures, as was the case under the former economy. For when the sower went forth to sow, the doctrine sufficed to sow the word everywhere. But if there is a time coming which will necessarily circumscribe the duration of the world, by reason of its having had a beginning, and if there is to be an end to the world, and after the end a just judgment of all things, it will be incumbent on him who treats the declarations of the Gospels philosophically, to establish these doctrines by arguments of all kinds, not only derived directly from the sacred Scriptures, but also by inferences deducible from them; while the more numerous and simpler class of believers, and those who are unable to comprehend the many varied aspects of the divine wisdom, must entrust themselves to God, and to the Saviour of our race, and be contented with His "ipse dixit," [3712] instead of this or any other demonstration whatever. __________________________________________________________________ [3712] autos epha. __________________________________________________________________ Chapter X. In the next place, Celsus, as is his custom, having neither proved nor established anything, proceeds to say, as if we talked of God in a manner that was neither holy nor pious, that "it is perfectly manifest that they babble about God in a way that is neither holy nor reverential;" and he imagines that we do these things to excite the astonishment of the ignorant, and that we do not speak the truth regarding the necessity of punishments for those who have sinned. And accordingly he likens us to those who "in the Bacchic mysteries introduce phantoms and objects of terror." With respect to the mysteries of Bacchus, whether there is any trustworthy [3713] account of them, or none that is such, let the Greeks tell, and let Celsus and his boon-companions [3714] listen. But we defend our own procedure, when we say that our object is to reform the human race, either by the threats of punishments which we are persuaded are necessary for the whole world, [3715] and which perhaps are not without use [3716] to those who are to endure them; or by the promises made to those who have lived virtuous lives, and in which are contained the statements regarding the blessed termination which is to be found in the kingdom of God, reserved for those who are worthy of becoming His subjects. __________________________________________________________________ [3713] [The word "reliable" is used here. I cannot let it stand, and have supplied an English word instead]. [3714] sunthiasotai. [3715] to panti. [3716] ouk achrestous. On Origen's views respecting rewards and punishments, cf. Huet's Origeniana, book ii. question xi. __________________________________________________________________ Chapter XI. After this, being desirous to show that it is nothing either wonderful or new which we state regarding floods or conflagrations, but that, from misunderstanding the accounts of these things which are current among Greeks or barbarous nations, we have accorded our belief to our own Scriptures when treating of them, he writes as follows: "The belief has spread among them, from a misunderstanding of the accounts of these occurrences, that after lengthened cycles of time, and the returns and conjunctions of planets, conflagrations and floods are wont to happen, and because after the last flood, which took place in the time of Deucalion, the lapse of time, agreeably to the vicissitude of all things, requires a conflagration and this made them give utterance to the erroneous opinion that God will descend, bringing fire like a torturer." Now in answer to this we say, that I do not understand how Celsus, who has read a great deal, and who shows that he has perused many histories, had not his attention arrested [3717] by the antiquity of Moses, who is related by certain Greek historians to have lived about the time of Inachus the son of Phoroneus, and is acknowledged by the Egyptians to be a man of great antiquity, as well as by those who have studied the history of the Phoenicians. And any one who likes may peruse the two books of Flavius Josephus on the antiquities of the Jews, in order that he may see in what way Moses was more ancient than those who asserted that floods and conflagrations take place in the world after long intervals of time; which statement Celsus alleges the Jews and Christians to have misunderstood, and, not comprehending what was said about a conflagration, to have declared that "God will descend, bringing fire like a torturer." [3718] __________________________________________________________________ [3717] ouk epeste. [3718] diken basanistou pur pheron. __________________________________________________________________ Chapter XII. Whether, then, there are cycles of time, and floods, or conflagrations which occur periodically or not, and whether the Scripture is aware of this, not only in many passages, but especially where Solomon [3719] says, "What is the thing which hath been? Even that which shall be. And what is the thing which hath been done? Even that which shall be done," [3720] etc., etc., belongs not to the present occasion to discuss. For it is sufficient only to observe, that Moses and certain of the prophets, being men of very great antiquity, did not receive from others the statements relating to the (future) conflagration of the world; but, on the contrary (if we must attend to the matter of time [3721] ), others rather misunderstanding them, and not inquiring accurately into their statements, invented the fiction of the same events recurring at certain intervals, and differing neither in their essential nor accidental qualities. [3722] But we do not refer either the deluge or the conflagration to cycles and planetary periods; but the cause of them we declare to be the extensive prevalence of wickedness, [3723] and its (consequent) removal by a deluge or a conflagration. And if the voices of the prophets say that God "comes down," who has said, "Do I not fill heaven and earth? saith the Lord," [3724] the term is used in a figurative sense. For God "comes down" from His own height and greatness when He arranges the affairs of men, and especially those of the wicked. And as custom leads men to say that teachers "condescend" [3725] to children, and wise men to those youths who have just betaken themselves to philosophy, not by "descending" in a bodily manner; so, if God is said anywhere in the holy Scriptures to "come down," it is understood as spoken in conformity with the usage which so employs the word, and, in like manner also with the expression "go up." [3726] __________________________________________________________________ [3719] [Note this testimony to the authorship of Koheleth, and that it is Scripture.] [3720] Cf. Eccles. i. 9. [3721] ei chrn epistesanta tois chronois eipein. [3722] anetlasan kata periodous tautotetas, kai aparallaktous tois idiois poiois kai tois sumbebekosin autois. [3723] kakian eti pleion cheomenen. [3724] Cf. Jer. xxiii. 24. [3725] sunkatabainein. [3726] [On this figure (anthropopathy) see vol. ii. p. 363, this series.] __________________________________________________________________ Chapter XIII. But as it is in mockery that Celsus says we speak of "God coming down like a torturer bearing fire," and thus compels us unseasonably to investigate words of deeper meaning, we shall make a few remarks, sufficient to enable our hearers to form an idea [3727] of the defence which disposes of the ridicule of Celsus against us, and then we shall turn to what follows. The divine word says that our God is "a consuming fire," [3728] and that "He draws rivers of fire before Him;" [3729] nay, that He even entereth in as "a refiner's fire, and as a fuller's herb," [3730] to purify His own people. But when He is said to be a "consuming fire," we inquire what are the things which are appropriate to be consumed by God. And we assert that they are wickedness, and the works which result from it, and which, being figuratively called "wood, hay, stubble," [3731] God consumes as a fire. The wicked man, accordingly, is said to build up on the previously-laid foundation of reason, "wood, and hay, and stubble." If, then, any one can show that these words were differently understood by the writer, and can prove that the wicked man literally [3732] builds up "wood, or hay, or stubble," it is evident that the fire must be understood to be material, and an object of sense. But if, on the contrary, the works of the wicked man are spoken of figuratively under the names of "wood, or hay, or stubble," why does it not at once occur (to inquire) in what sense the word "fire" is to be taken, so that "wood" of such a kind should be consumed? for (the Scripture) says: "The fire will try each man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work be burned, he shall suffer loss." [3733] But what work can be spoken of in these words as being "burned," save all that results from wickedness? Therefore our God is a "consuming fire" in the sense in which we have taken the word; and thus He enters in as a "refiner's fire," to refine the rational nature, which has been filled with the lead of wickedness, and to free it from the other impure materials, which adulterate the natural gold or silver, so to speak, of the soul. [3734] And, in like manner, "rivers of fire" are said to be before God, who will thoroughly cleanse away the evil which is intermingled throughout the whole soul. [3735] But these remarks are sufficient in answer to the assertion, "that thus they were made to give expression to the erroneous opinion that God will come down bearing fire like a torturer." __________________________________________________________________ [3727] geusai. [3728] Cf. Deut. iv. 24; ix. 3. [3729] Cf. Dan. vii. 10. [3730] Cf. Mal. iii. 2. [3731] Cf. 1 Cor. iii. 12. [3732] somatikos. [3733] Cf. 1 Cor. iii. 13-15. [3734] ten tou chrusou (hin' houtos onomaso), phusin tes psuches, e ten argurou, dolosanton. [3735] [See note supra, cap. x. S.] __________________________________________________________________ Chapter XIV. But let us look at what Celsus next with great ostentation announces in the following fashion: "And again," he says, "let us resume the subject from the beginning, with a larger array of proofs. And I make no new statement, but say what has been long settled. God is good, and beautiful, and blessed, and that in the best and most beautiful degree. [3736] But if he come down among men, he must undergo a change, and a change from good to evil, from virtue to vice, from happiness to misery, and from best to worst. Who, then, would make choice of such a change? It is the nature of a mortal, indeed, to undergo change and remoulding, but of an immortal to remain the same and unaltered. God, then, could not admit of such a change." Now it appears to me that the fitting answer has been returned to these objections, when I have related what is called in Scripture the "condescension" [3737] of God to human affairs; for which purpose He did not need to undergo a transformation, as Celsus thinks we assert, nor a change from good to evil, nor from virtue to vice, nor from happiness to misery, nor from best to worst. For, continuing unchangeable in His essence, He condescends to human affairs by the economy of His providence. [3738] We show, accordingly, that the holy Scriptures represent God as unchangeable, both by such words as "Thou art the same," [3739] and" I change not;" [3740] whereas the gods of Epicurus, being composed of atoms, and, so far as their structure is concerned, capable of dissolution, endeavour to throw off the atoms which contain the elements of destruction. Nay, even the god of the Stoics, as being corporeal, at one time has his whole essence composed of the guiding principle [3741] when the conflagration (of the world) takes place; and at another, when a rearrangement of things occurs, he again becomes partly material. [3742] For even the Stoics were unable distinctly to comprehend the natural idea of God, as of a being altogether incorruptible and simple, and uncompounded and indivisible. __________________________________________________________________ [3736] O Theos agathos esti, kai kalos, kai eudaimon, kai en to kallisto kai aristo. [3737] katabasin. [3738] te pronoia kai te oikonomia. [3739] Ps. cii. 27. [3740] Mal. iii. 6. [3741] hegemonikon. [3742] The reading in the text is, epi merous ginetai autes, which is thus corrected by Guietus: epimeres ginetai autos. __________________________________________________________________ Chapter XV. And with respect to His having descended among men, He was "previously in the form of God;" [3743] and through benevolence, divested Himself (of His glory), that He might be capable of being received by men. But He did not, I imagine, undergo any change from "good to evil," for "He did no sin;" [3744] nor from "virtue to vice," for "He knew no sin." [3745] Nor did He pass from "happiness to misery," but He humbled Himself, and nevertheless was blessed, even when His humiliation was undergone in order to benefit our race. Nor was there any change in Him from "best to worst," for how can goodness and benevolence be of "the worst?" Is it befitting to say of the physician, who looks on dreadful sights and handles unsightly objects in order to cure the sufferers, that he passes from "good to evil," or from "virtue to vice," or from "happiness to misery?" And yet the physician, in looking on dreadful sights and handling unsightly objects, does not wholly escape the possibility of being involved in the same fate. But He who heals the wounds of our souls, through the word of God that is in Him, is Himself incapable of admitting any wickedness. But if the immortal God--the Word [3746] --by assuming a mortal body and a human soul, appears to Celsus to undergo a change and transformation, let him learn that the Word, still remaining essentially the Word, suffers none of those things which are suffered by the body or the soul; but, condescending occasionally to (the weakness of) him who is unable to look upon the splendours and brilliancy of Deity, He becomes as it were flesh, speaking with a literal voice, until he who has received Him in such a form is able, through being elevated in some slight degree by the teaching of the Word, to gaze upon what is, so to speak, His real and pre-eminent appearance. [3747] __________________________________________________________________ [3743] Cf. Phil. ii. 6, 7. [3744] Cf. 1 Pet. ii. 22. [3745] Cf. 2 Cor. v. 21. [3746] [Gieseler cites this chapter (and cap. xix. infra) to show that Origen taught that the Logos did not assume a human body. Could words be stronger to the contrary? "He becomes, as it were, flesh," is used below to guard against transmutation.] [3747] proegoumenen. __________________________________________________________________ Chapter XVI. For there are different appearances, as it were, of the Word, according as He shows Himself to each one of those who come to His doctrine; and this in a manner corresponding to the condition of him who is just becoming a disciple, or of him who has made a little progress, or of him who has advanced further, or of him who has already nearly attained to virtue, or who has even already attained it. And hence it is not the case, as Celsus and those like him would have it, that our God was transformed, and ascending the lofty mountain, showed that His real appearance was something different, and far more excellent than what those who remained below, and were unable to follow Him on high, beheld. For those below did not possess eyes capable of seeing the transformation of the Word into His glorious and more divine condition. But with difficulty were they able to receive Him as He was; so that it might be said of Him by those who were unable to behold His more excellent nature: "We saw Him, and He had no form nor comeliness; but His form was mean, [3748] and inferior to that of the sons of men." [3749] And let these remarks be an answer to the suppositions of Celsus, who does not understand the changes or transformations of Jesus, as related in the histories, nor His mortal and immortal nature. [3750] __________________________________________________________________ [3748] atimon. [3749] ekleipon. [3750] [The transfiguration did not conflict with his mortal nature, nor the incarnation with his immortality.] __________________________________________________________________ Chapter XVII. But will not those narratives, especially when they are understood in their proper sense, appear far more worthy of respect than the story that Dionysus was deceived by the Titans, and expelled from the throne of Jupiter, and torn in pieces by them, and his remains being afterwards put together again, he returned as it were once more to life, and ascended to heaven? Or are the Greeks at liberty to refer such stories to the doctrine of the soul, and to interpret them figuratively, while the door of a consistent explanation, and one everywhere in accord and harmony with the writings of the Divine Spirit, who had His abode in pure souls, is closed against us? Celsus, then, is altogether ignorant of the purpose of our writings, and it is therefore upon his own acceptation of them that he casts discredit, and not upon their real meaning; whereas, if he had reflected on what is appropriate [3751] to a soul which is to enjoy an everlasting life, and on the opinion which we are to form of its essence and principles, he would not so have ridiculed the entrance of the immortal into a mortal body, which took place not according to the metempsychosis of Plato, but agreeably to another and higher view of things. And he would have observed one "descent," distinguished by its great benevolence, undertaken to convert (as the Scripture mystically terms them) the "lost sheep of the house of Israel," which had strayed down from the mountains, and to which the Shepherd is said in certain parables to have gone down, leaving on the mountains those "which had not strayed." __________________________________________________________________ [3751] ti akolouthei. __________________________________________________________________ Chapter XVIII. But Celsus, lingering over matters which he does not understand, leads us to be guilty of tautology, as we do not wish even in appearance to leave any one of his objections unexamined. He proceeds, accordingly, as follows: "God either really changes himself, as these assert, into a mortal body, and the impossibility of that has been already declared; or else he does not undergo a change, but only causes the beholders to imagine so, and thus deceives them, and is guilty of falsehood. Now deceit and falsehood are nothing but evils, and would only be employed as a medicine, either in the case of sick and lunatic friends, with a view to their cure, or in that of enemies when one is taking measures to escape danger. But no sick man or lunatic is a friend of God, nor does God fear any one to such a degree as to shun danger by leading him into error." Now the answer to these statements might have respect partly to the nature of the Divine Word, who is God, and partly to the soul of Jesus. As respects the nature of the Word, in the same way as the quality of the food changes in the nurse into milk with reference to the nature of the child, or is arranged by the physician with a view to the good of his health in the case of a sick man or (is specially) prepared for a stronger man, because he possesses greater vigour, so does God appropriately change, in the case of each individual, the power of the Word to which belongs the natural property of nourishing the human soul. And to one is given, as the Scripture terms it, "the sincere milk of the word;" and to another, who is weaker, as it were, "herbs;" and to another who is full-grown, "strong meat." And the Word does not, I imagine, prove false to His own nature, in contributing nourishment to each one, according as he is capable of receiving Him. [3752] Nor does He mislead or prove false. But if one were to take the change as referring to the soul of Jesus after it had entered the body, we would inquire in what sense the term "change" is used. For if it be meant to apply to its essence, such a supposition is inadmissible, not only in relation to the soul of Jesus, but also to the rational soul of any other being. And if it be alleged that it suffers anything from the body when united with it, or from the place to which it has come, then what inconvenience [3753] can happen to the Word who, in great benevolence, brought down a Saviour to the human race?--seeing none of those who formerly professed to effect a cure could accomplish so much as that soul showed it could do, by what it performed, even by voluntarily descending to the level of human destinies for the benefit of our race. And the Divine Word, well knowing this, speaks to that effect in many passages of Scripture, although it is sufficient at present to quote one testimony of Paul to the following effect: "Let this mind be in you which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a name which is above every name." [3754] __________________________________________________________________ [3752] [Such are the accommodations reflected upon by Gieseler. See Book III. cap. lxxix., supra.] [3753] ti atopon. [3754] Phil. ii. 5-9. __________________________________________________________________ Chapter XIX. Others, then, may concede to Celsus that God does not undergo a change, but leads the spectators to imagine that He does; whereas we who are persuaded that the advent of Jesus among men was no mere appearance, but a real manifestation, are not affected by this charge of Celsus. We nevertheless will attempt a reply, because you assert, Celsus, do you not, that it is sometimes allowable to employ deceit and falsehood by way, as it were, of medicine? [3755] Where, then, is the absurdity, if such a saving result were to be accomplished, that some such events should have taken place? For certain words, when savouring of falsehood, produce upon such characters a corrective effect (like the similar declarations of physicians to their patients), rather than when spoken in the spirit of truth. This, however, must be our defence against other opponents. For there is no absurdity in Him who healed sick friends, healing the dear human race by means of such remedies as He would not employ preferentially, but only according to circumstances. [3756] The human race, moreover, when in a state of mental alienation, had to be cured by methods which the Word saw would aid in bringing back those so afflicted to a sound state of mind. But Celsus says also, that "one acts thus towards enemies when taking measures to escape danger. But God does not fear any one, so as to escape danger by leading into error those who conspire against him." Now it is altogether unnecessary and absurd to answer a charge which is advanced by no one against our Saviour. And we have already replied, when answering other charges, to the statement that "no one who is either in a state of sickness or mental alienation is a friend of God." For the answer is, that such arrangements have been made, not for the sake of those who, being already friends, afterwards fell sick or became afflicted with mental disease, but in order that those who were still enemies through sickness of the soul, and alienation of the natural reason, might become the friends of God. For it is distinctly stated that Jesus endured all things on behalf of sinners, that He might free them from sin, and convert them to righteousness. __________________________________________________________________ [3755] homos d' apologesometha, hoti ou phes, o Kelse, hos en pharmakou moira pote didotai chresthai to planan kai to pseudesthai ; [3756] proegoumenos, all' ek peristaseos. __________________________________________________________________ Chapter XX. In the next place, as he represents the Jews accounting in a way peculiar to themselves for their belief that the advent of Christ among them is still in the future, and the Christians as maintaining in their way that the coming of the Son of God into the life of men has already taken place, let us, as far as we can, briefly consider these points. According to Celsus, the Jews say that "(human) life, being filled with all wickedness, needed one sent from God, that the wicked might be punished, and all things purified in a manner analogous to the first deluge which happened." And as the Christians are said to make statements additional to this, it is evident that he alleges that they admit these. Now, where is the absurdity in the coming of one who is, on account of the prevailing flood of wickedness, to purify the world, and to treat every one according to his deserts? For it is not in keeping with the character of God that the diffusion of wickedness should not cease, and all things be renewed. The Greeks, moreover, know of the earth's being purified at certain times by a deluge or a fire, as Plato, too, says somewhere to this effect: "And when the gods overwhelm the earth, purifying it with water, some of them on the mountains," [3757] etc., etc. Must it be said, then, that if the Greeks make such assertions, they are to be deemed worthy of respect and consideration, but that if we too maintain certain of these views, which are quoted with approval by the Greeks, they cease to be honourable? And yet they who care to attend to the connection and truth of all our records, will endeavour to establish not only the antiquity of the writers, but the venerable nature of their writings, and the consistency of their several parts. __________________________________________________________________ [3757] Cf. Plato in the Timæus, and book iii., de Legibus. __________________________________________________________________ Chapter XXI. But I do not understand how he can imagine the overturning of the tower (of Babel) to have happened with a similar object to that of the deluge, which effected a purification of the earth, according to the accounts both of Jews and Christians. For, in order that the narrative contained in Genesis respecting the tower may be held to convey no secret meaning, but, as Celsus supposes, may be taken as true to the letter, [3758] the event does not on such a view appear to have taken place for the purpose of purifying the earth; unless, indeed, he imagines that the so-called confusion of tongues is such a purificatory process. But on this point, he who has the opportunity will treat more seasonably when his object is to show not only what is the meaning of the narrative in its historical connection, but what metaphorical meaning may be deduced from it. [3759] Seeing that he imagines, however, that Moses, who wrote the account of the tower, and the confusion of tongues, has perverted the story of the sons of Aloeus, [3760] and referred it to the tower, we must remark that I do not think any one prior to the time of Homer [3761] has mentioned the sons of Aloeus, while I am persuaded that what is related about the tower has been recorded by Moses as being much older not only than Homer, but even than the invention of letters among the Greeks. Who, then, are the perverters of each other's narratives? Whether do they who relate the story of the Aloadæ pervert the history of the time, or he who wrote the account of the tower and the confusion of tongues the story of the Aloadæ? Now to impartial hearers Moses appears to be more ancient than Homer. The destruction by fire, moreover, of Sodom and Gomorrah on account of their sins, related by Moses in Genesis, is compared by Celsus to the story of Phæthon,--all these statements of his resulting from one blunder, viz., his not attending to the (greater) antiquity of Moses. [3762] For they who relate the story of Phæthon seem to be younger even than Homer, who, again, is much younger than Moses. We do not deny, then, that the purificatory fire and the destruction of the world took place in order that evil might be swept away, and all things be renewed; for we assert that we have learned these things from the sacred books of the prophets. But since, as we have said in the preceding pages, the prophets, in uttering many predictions regarding future events, show that they have spoken the truth concerning many things that are past, and thus give evidence of the indwelling of the Divine Spirit, it is manifest that, with respect to things still future, we should repose faith in them, or rather in the Divine Spirit that is in them. __________________________________________________________________ [3758] saphes. [3759] 'Epan to prokeimenon e parastesai kai ta tes kata ton topon hisnorias tina echoi logon, kai ta tes peri autou anagoges. [3760] Otus and Ephialtes. Cf. Smith's Dict. of Myth. and Biog., s.v. [3761] Cf. Hom., Odyss., xi. 305. [3762] [Demonstrated by Justin, vol. i. pp. 277, 278, this series.] __________________________________________________________________ Chapter XXII. But, according to Celsus, "the Christians, making certain additional statements to those of the Jews, assert that the Son of God has been already sent on account of the sins of the Jews; and that the Jews having chastised Jesus, and given him gall to drink, have brought upon themselves the divine wrath." And any one who likes may convict this statement of falsehood, if it be not the case that the whole Jewish nation was overthrown within one single generation after Jesus had undergone these sufferings at their hands. For forty and two years, I think, after the date of the crucifixion of Jesus, did the destruction of Jerusalem take place. Now it has never been recorded, since the Jewish nation began to exist, that they have been expelled for so long a period from their venerable temple-worship [3763] and service, and enslaved by more powerful nations; for if at any time they appeared to be abandoned because of their sins, they were notwithstanding visited (by God), [3764] and returned to their own country, and recovered their possessions, and performed unhindered the observances of their law. One fact, then, which proves that Jesus was something divine and sacred, [3765] is this, that Jews should have suffered on His account now for a lengthened time calamities of such severity. And we say with confidence that they will never be restored to their former condition. [3766] For they committed a crime of the most unhallowed kind, in conspiring against the Saviour of the human race in that city where they offered up to God a worship containing the symbols of mighty mysteries. It accordingly behoved that city where Jesus underwent these sufferings to perish utterly, and the Jewish nation to be overthrown, and the invitation to happiness offered them by God to pass to others,--the Christians, I mean, to whom has come the doctrine of a pure and holy worship, and who have obtained new laws, in harmony with the established constitution in all countries; [3767] seeing those which were formerly imposed, as on a single nation which was ruled by princes of its own race and of similar manners, [3768] could not now be observed in all their entireness. __________________________________________________________________ [3763] hagisteias. [3764] epeskopethesan. [3765] Theion ti kai hieron chrema gegonenai ton 'Iesoun. [3766] oud' apokatastathesontai. [A very bold and confident assertion this must have seemed sixteen hundred years ago.] [3767] kai harmozontas te pantachou kathestose politeia. [3768] hupo oikeion kai homoethon. __________________________________________________________________ Chapter XXIII. In the next place, ridiculing after his usual style the race of Jews and Christians, he compares them all "to a flight of bats or to a swarm of ants issuing out of their nest, or to frogs holding council in a marsh, or to worms crawling together in the corner of a dunghill, and quarrelling with one another as to which of them were the greater sinners, and asserting that God shows and announces to us all things beforehand; and that, abandoning the whole world, and the regions of heaven, [3769] and this great earth, he becomes a citizen [3770] among us alone, and to us alone makes his intimations, and does not cease sending and inquiring, in what way we may be associated with him for ever." And in his fictitious representation, he compares us to "worms which assert that there is a God, and that immediately after him, we who are made by him are altogether like unto God, and that all things have been made subject to us,--earth, and water, and air, and stars,--and that all things exist for our sake, and are ordained to be subject to us." And, according to his representation, the worms--that is, we ourselves--say that "now, since certain amongst us commit sin, God will come or will send his Son to consume the wicked with fire, that the rest of us may have eternal life with him." And to all this he subjoins the remark, that "such wranglings would be more endurable amongst worms and frogs than betwixt Jews and Christians." __________________________________________________________________ [3769] ten ouranion phoran. [3770] empoliteuetai. __________________________________________________________________ Chapter XXIV. In reply to these, we ask of those who accept such aspersions as are scattered against us, Do you regard all men as a collection of bats, or as frogs, or as worms, in consequence of the pre-eminence of God or do you not include the rest of mankind in this proposed comparison, but on account of their possession of reason, and of the established laws, treat them as men, while you hold cheap [3771] Christians and Jews, because their opinions are distasteful to you, and compare them to the animals above mentioned? And whatever answer you may return to our question, we shall reply by endeavouring to show that such assertions are most unbecoming, whether spoken of all men in general, or of us in particular. For, let it be supposed that you say justly that all men, as compared with God, are (rightly) likened to these worthless [3772] animals, since their littleness is not at all to be compared with the superiority of God, what then do you mean by littleness? Answer me, good sirs. If you refer to littleness of body, know that superiority and inferiority, if truth is to be judge, are not determined by a bodily standard. [3773] For, on such a view, vultures [3774] and elephants would be superior to us men; for they are larger, and stronger, and longer-lived than we. But no sensible person would maintain that these irrational creatures are superior to rational beings, merely on account of their bodies: for the possession of reason raises a rational being to a vast superiority over all irrational creatures. Even the race of virtuous and blessed beings would admit this, whether they are, as ye say, good demons, or, as we are accustomed to call them, the angels of God, or any other natures whatever superior to that of man, since the rational faculty within them has been made perfect, and endowed with all virtuous qualities. [3775] __________________________________________________________________ [3771] exeutelizontes. [3772] eutelesi. [3773] ouk en somati krinetai. [3774] gupes: grupes? [3775] kai kata pasan areten pepoiotai. __________________________________________________________________ Chapter XXV. But if you depreciate the littleness of man, not on account of his body, but of his soul, regarding it as inferior to that of other rational beings, and especially of those who are virtuous; and inferior, because evil dwells in it,--why should those among Christians who are wicked, and those among the Jews who lead sinful lives, be termed a collection of bats, or ants, or worms, or frogs, rather than those individuals among other nations who are guilty of wickedness?--seeing, in this respect, any individual whatever, especially if carried away by the tide of evil, is, in comparison with the rest of mankind, a bat, and worm, and frog, and ant. And although a man may be an orator like Demosthenes, yet, if stained with wickedness like his, [3776] and guilty of deeds proceeding, like his, from a wicked nature; or an Antiphon, who was also considered to be indeed an orator, yet who annihilated the doctrine of providence in his writings, which were entitled Concerning Truth, like that discourse of Celsus,--such individuals are notwithstanding worms, rolling in a corner of the dung-heap of stupidity and ignorance. Indeed, whatever be the nature of the rational faculty, it could not reasonably be compared to a worm, because it possesses capabilities of virtue. [3777] For these adumbrations [3778] towards virtue do not allow of those who possess the power of acquiring it, and who are incapable of wholly losing its seeds, to be likened to a worm. It appears, therefore, that neither can men in general be deemed worms in comparison with God. For reason, having its beginning in the reason of God, cannot allow of the rational animal being considered wholly alien from Deity. Nor can those among Christians and Jews who are wicked, and who, in truth, are neither Christians nor Jews, be compared, more than other wicked men, to worms rolling in a corner of a dunghill. And if the nature of reason will not permit of such comparisons, it is manifest that we must not calumniate human nature, which has been formed for virtue, even if it should sin through ignorance, nor liken it to animals of the kind described. __________________________________________________________________ [3776] The allusion may possibly be to his flight from the field of Chæronea, or to his avarice, or to the alleged impurity of his life, which is referred to by Plutarch in his Lives of the Ten Orators.--Spencer. [3777] aphormas echon pros areten. [3778] hupotuposeis. __________________________________________________________________ Chapter XXVI. But if it is on account of those opinions of the Christians and Jews which displease Celsus (and which he does not at all appear to understand) that they are to be regarded as worms and ants, and the rest of mankind as different, let us examine the acknowledged opinions of Christians and Jews, [3779] and compare them with those of the rest of mankind, and see whether it will not appear to those who have once admitted that certain men are worms and ants, that they are the worms and ants and frogs who have fallen away from sound views of God, and, under a vain appearance of piety, [3780] worship either irrational animals, or images, or other objects, the works of men's hands; [3781] whereas, from the beauty of such, they ought to admire the Maker of them, and worship Him: while those are indeed men, and more honourable than men (if there be anything that is so), who, in obedience to their reason, are able to ascend from stocks and stones, [3782] nay, even from what is reckoned the most precious of all matter--silver and gold; and who ascend up also from the beautiful things in the world to the Maker of all, and entrust themselves to Him who alone is able to satisfy [3783] all existing things, and to overlook the thoughts of all, and to hear the prayers of all; who send up their prayers to Him, and do all things as in the presence of Him who beholds everything, and who are careful, as in the presence of the Hearer of all things, to say nothing which might not with propriety be reported to God. Will not such piety as this--which can be overcome neither by labours, nor by the dangers of death, nor by logical plausibilities [3784] --be of no avail in preventing those who have obtained it from being any longer compared to worms, even if they had been so represented before their assumption of a piety so remarkable? Will they who subdue that fierce longing for sexual pleasures which has reduced the souls of many to a weak and feeble condition, and who subdue it because they are persuaded that they cannot otherwise have communion with God, unless they ascend to Him through the exercise of temperance, appear to you to be the brothers of worms, and relatives of ants, and to bear a likeness to frogs? What! is the brilliant quality of justice, which keeps inviolate the rights common to our neighbour, and our kindred, and which observes fairness, and benevolence, and goodness, of no avail in saving him who practises it from being termed a bird of the night? And are not they who wallow in dissoluteness, as do the majority of mankind, and they who associate promiscuously with common harlots, and who teach that such practices are not wholly contrary to propriety, worms who roll in mire?--especially when they are compared with those who have been taught not to take the "members of Christ," and the body inhabited by the Word, and make them the "members of a harlot;" and who have already learned that the body of the rational being, as consecrated to the God of all things, is the temple of the God whom they worship, becoming such from the pure conceptions which they entertain of the Creator, and who also, being careful not to corrupt the temple of God by unlawful pleasure; practise temperance as constituting piety towards God! __________________________________________________________________ [3779] ta autothen pasi prophainomena dogmata Christianon kai 'Ioudaion. [3780] phantasia d' eusebeias. [3781] e kai ta demiourgemata. [3782] lithon kai xulon. [3783] diarkein. [3784] hupo logikon pithanoteton. __________________________________________________________________ Chapter XXVII. And I have not yet spoken of the other evils which prevail amongst men, from which even those who have the appearance of philosophers are not speedily freed, for in philosophy there are many pretenders. Nor do I say anything on the point that many such evils are found to exist among those who are neither Jews nor Christians. Of a truth, such evil practices do not at all prevail among Christians, if you properly examine what constitutes a Christian. Or, if any persons of that kind should be discovered, they are at least not to be found among those who frequent the assemblies, and come to the public prayers, without their being excluded from them, unless it should happen, and that rarely, that some one individual of such a character escapes notice in the crowd. We, then, are not worms who assemble together; who take our stand against the Jews on those Scriptures which they believe to be divine, and who show that He who was spoken of in prophecy has come, and that they have been abandoned on account of the greatness of their sins, and that we who have accepted the Word have the highest hopes in God, both because of our faith in Him, and of His ability to receive us into His communion pure from all evil and wickedness of life. If a man, then, should call himself a Jew or a Christian, he would not say without qualification that God had made the whole world, and the vault of heaven [3785] for us in particular. But if a man is, as Jesus taught, pure in heart, and meek, and peaceful, and cheerfully submits to dangers for the sake of his religion, such an one might reasonably have confidence in God, and with a full apprehension of the word contained in the prophecies, might say this also: "All these things has God shown beforehand, and announced to us who believe." __________________________________________________________________ [3785] ten ouranion phoran. __________________________________________________________________ Chapter XXVIII. But since he has represented those whom he regards as worms, viz., the Christians, as saying that "God, having abandoned the heavenly regions, and despising this great earth, takes up His abode amongst us alone, and to us alone makes His announcements, and ceases not His messages and inquiries as to how we may become His associates for ever," we have to answer that he attributes to us words which we never uttered, seeing we both read and know that God loves all existing things, and loathes [3786] nothing which He has made, for He would not have created anything in hatred. We have, moreover, read the declaration: "And Thou sparest all things, because they are Thine, O lover of souls. For Thine incorruptible Spirit is in all. And therefore those also who have fallen away for a little time Thou rebukest, and admonishest, reminding them of their sins." [3787] How can we assert that "God, leaving the regions of heaven, and the whole world, and despising this great earth, takes up His abode amongst us only," when we have found that all thoughtful persons must say in their prayers, that "the earth is full of the mercy of the Lord," [3788] and that "the mercy of the Lord is upon all flesh;" [3789] and that God, being good, "maketh His sun to arise upon the evil and the good, and sendeth His rain upon the just and the unjust;" [3790] and that He encourages us to a similar course of action, in order that we may become His sons, and teaches us to extend the benefits which we enjoy, so far as in our power, to all men? For He Himself is said to be the Saviour of all men, especially of them that believe; [3791] and His Christ to be the "propitiation for our sins, and not for ours only, but also for the sins of the whole world." [3792] And this, then, is our answer to the allegations of Celsus. Certain other statements, in keeping with the character of the Jews, might be made by some of that nation, but certainly not by the Christians, who have been taught that "God commendeth His love towards us, in that, while we were yet sinners, Christ died for us;" [3793] and although "scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die." [3794] But now is Jesus declared to have come for the sake of sinners in all parts of the world (that they may forsake their sin, and entrust themselves to God), being called also, agreeably to an ancient custom of these Scriptures, the "Christ of God." __________________________________________________________________ [3786] bdelussetai. [3787] Cf. Wisd. of Solom. xi. 26, xii. 1, 2. [3788] Ps. xxxiii. 5. [3789] Ecclus. xviii. 13. [3790] Cf. Matt. v. 45. [3791] Cf. 1 Tim. iv. 10. [3792] Cf. 1 John ii. 2. [3793] Cf. Rom. v. 8. [3794] Cf. Rom. v. 7. __________________________________________________________________ Chapter XXIX. But Celsus perhaps has misunderstood certain of those whom he has termed "worms," when they affirm that "God exists, and that we are next to Him." And he acts like those who would find fault with an entire sect of philosophers, on account of certain words uttered by some rash youth who, after a three days' attendance upon the lectures of a philosopher, should exalt himself above other people as inferior to himself, and devoid of philosophy. For we know that there are many creatures more honourable [3795] than man; and we have read that "God standeth in the congregation of gods," [3796] but of gods who are not worshipped by the nations, "for all the gods of the nations are idols." [3797] We have read also, that "God, standing in the congregation of the gods, judgeth among the gods." [3798] We know, moreover, that "though there be that are called gods, whether in heaven or in earth (as there be gods many and lords many), but to us there is one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him." [3799] And we know that in this way the angels are superior to men; so that men, when made perfect, become like the angels. "For in the resurrection they neither marry nor are given in marriage, but the righteous are as the angels in heaven," [3800] and also become "equal to the angels." [3801] We know, too, that in the arrangement of the universe there are certain beings termed "thrones," and others "dominions," and others "powers," and others "principalities;" and we see that we men, who are far inferior to these, may entertain the hope that by a virtuous life, and by acting in all things agreeably to reason, we may rise to a likeness with all these. And, lastly, because "it doth not yet appear what we shall be; but we know that when He shall appear, we shall be like God, and shall see Him as He is." [3802] And if any one were to maintain what is asserted by some (either by those who possess intelligence or who do not, but have misconceived sound reason), that "God exists, and we are next to Him," I would interpret the word "we," by using in its stead, "We who act according to reason," or rather, "We virtuous, who act according to reason." [3803] For, in our opinion, the same virtue belongs to all the blessed, so that the virtue of man and of God is identical. [3804] And therefore we are taught to become "perfect," as our Father in heaven is perfect. [3805] No good and virtuous man, then, is a "worm rolling in filth," nor is a pious man an "ant," nor a righteous man a "frog;" nor could one whose soul is enlightened with the bright light of truth be reasonably likened to a "bird of the night." __________________________________________________________________ [3795] timiotera. [3796] Cf. Ps. lxxxii. 1. [3797] daimonia. Cf. Ps. xcvi. 5. [3798] Cf. Ps. lxxxii. 1. [3799] 1 Cor. viii. 5, 6. [3800] Cf. Matt. xxii. 30. [3801] Cf. Luke xx. 36. [3802] Cf. 1 John iii. 2. [3803] kai touto g' an hermeneuoimi, to "hemeis" legon anti tou hoi logikoi, kai eti mallon, hoi spoudaioi logikoi. [3804] hoste kai he aute anthropou kai Theou. Cf. Cicero, de Leg., i.: "Jam vero virtus eadem in homine ac deo est, neque ullo alio in genio præterea. Est autem virtus nihil aliud, quam in se perfecta, et ad summum perducta natura. Est igitur homini cum Deo similitudo." Cf. also Clemens Alex., Strom., vii. c. 14: Ou gar, kathaper hoi Stoikoi, hatheos, panu ten auten areten anthropou legomen kai Theou. [See vol. ii. p. 549. S.] Cf. Theodoret, Serm., xi.--Spencer. [3805] Cf. Matt. v. 48. __________________________________________________________________ Chapter XXX. It appears to me that Celsus has also misunderstood this statement, "Let Us make man in Our image and likeness;" [3806] and has therefore represented the "worms" as saying that, being created by God, we altogether resemble Him. If, however, he had known the difference between man being created "in the image of God" and "after His likeness," and that God is recorded to have said, "Let Us make man after Our image and likeness," but that He made man "after the image" of God, but not then also "after His likeness," [3807] he would not have represented us as saying that "we are altogether like Him." Moreover, we do not assert that the stars are subject to us; since the resurrection which is called the "resurrection of the just," and which is understood by wise men, is compared to the sun, and moon, and stars, by him who said, "There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead." [3808] Daniel also prophesied long ago regarding these things. [3809] Celsus says further, that we assert that "all things have been arranged so as to be subject to us," having perhaps heard some of the intelligent among us speaking to that effect, and perhaps also not understanding the saying, that "he who is the greatest amongst us is the servant of all." [3810] And if the Greeks say, "Then sun and moon are the slaves of mortal men," [3811] they express approval of the statement, and give an explanation of its meaning; but since such a statement is either not made at all by us, or is expressed in a different way, Celsus here too falsely accuses us. Moreover, we who, according to Celsus, are "worms," are represented by him as saying that, "seeing some among us are guilty of sin, God will come to us, or will send His own Son, that He may consume the wicked, and that we other frogs may enjoy eternal life with Him." Observe how this venerable philosopher, like a low buffoon, [3812] turns into ridicule and mockery, and a subject of laughter, the announcement of a divine judgment, and of the punishment of the wicked, and of the reward of the righteous; and subjoins to all this the remark, that "such statements would be more endurable if made by worms and frogs than by Christians and Jews who quarrel with one another!" We shall not, however, imitate his example, nor say similar things regarding those philosophers who profess to know the nature of all things, and who discuss with each other the manner in which all things were created, and how the heaven and earth originated, and all things in them; and how the souls (of men), being either unbegotten, and not created by God, are yet governed by Him, and pass from one body to another; [3813] or being formed at the same time with the body, exist for ever or pass away. For instead of treating with respect and accepting the intention of those who have devoted themselves to the investigation of the truth, one might mockingly and revilingly say that such men were "worms," who did not measure themselves by their corner of their dung-heap in human life, and who accordingly gave forth their opinions on matters of such importance as if they understood them, and who strenuously assert that they have obtained a view of those things which cannot be seen without a higher inspiration and a diviner power. "For no man knoweth the things of a man, save the spirit of man which is in him: even so the things of God knoweth no man, but the Spirit of God." [3814] We are not, however, mad, nor do we compare such human wisdom (I use the word "wisdom" in the common acceptation), which busies itself not about the affairs of the multitude, but in the investigation of truth, to the wrigglings of worms or any other such creatures; but in the spirit of truth, we testify of certain Greek philosophers that they knew God, seeing "He manifested Himself to them," [3815] although "they glorified Him not as God, neither were thankful, but became vain in their imaginations; and professing themselves to be wise, they became foolish, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." [3816] __________________________________________________________________ [3806] Cf. Gen. i. 26. [3807] Cf. Gen. i. 27. [3808] Cf. 1 Cor. xv. 41, 42. [3809] Cf. Dan. xii. 3. [3810] Cf. Matt. xx. 27. [3811] Cf. Eurip., Phoeniss., 546, 547. [3812] bomolochos. [3813] kai ameibousi somata. [3814] Cf. 1 Cor. ii. 11. [3815] Cf. Rom. i. 19. [3816] Rom. i. 21-23. __________________________________________________________________ Chapter XXXI. After this, wishing to prove that there is no difference between Jews and Christians, and those animals previously enumerated by him, he asserts that the Jews were "fugitives from Egypt, who never performed anything worthy of note, and never were held in any reputation or account." [3817] Now, on the point of their not being fugitives, nor Egyptians, but Hebrews who settled in Egypt, we have spoken in the preceding pages. But if he thinks his statement, that "they were never held in any reputation or account," to be proved, because no remarkable event in their history is found recorded by the Greeks, we would answer, that if one will examine their polity from its first beginning, and the arrangement of their laws, he will find that they were men who represented upon earth the shadow of a heavenly life, and that amongst them God is recognised as nothing else, save He who is over all things, and that amongst them no maker of images was permitted to enjoy the rights of citizenship. [3818] For neither painter nor image-maker existed in their state, the law expelling all such from it; that there might be no pretext for the construction of images,--an art which attracts the attention of foolish men, and which drags down the eyes of the soul from God to earth. [3819] There was, accordingly, amongst them a law to the following effect: "Do not transgress the law, and make to yourselves a graven image, any likeness of male or female; either a likeness of any one of the creatures that are upon the earth, or a likeness of any winged fowl that flieth under the heaven, or a likeness of any creeping thing that creepeth upon the earth, or a likeness of any of the fishes which are in the waters under the earth." [3820] The law, indeed, wished them to have regard to the truth of each individual thing, and not to form representations of things contrary to reality, feigning the appearance merely of what was really male or really female, or the nature of animals, or of birds, or of creeping things, or of fishes. Venerable, too, and grand was this prohibition of theirs: "Lift not up thine eyes unto heaven, lest, when thou seest the sun, and the moon, and the stars, and all the host of heaven, thou shouldst be led astray to worship them, and serve them." [3821] And what a régime [3822] was that under which the whole nation was placed, and which rendered it impossible for any effeminate person to appear in public; [3823] and worthy of admiration, too, was the arrangement by which harlots were removed out of the state, those incentives to the passions of the youth! Their courts of justice also were composed of men of the strictest integrity, who, after having for a lengthened period set the example of an unstained life, were entrusted with the duty of presiding over the tribunals, and who, on account of the superhuman purity of their character, [3824] were said to be gods, in conformity with an ancient Jewish usage of speech. Here was the spectacle of a whole nation devoted to philosophy; and in order that there might be leisure to listen to their sacred laws, the days termed "Sabbath," and the other festivals which existed among them, were instituted. And why need I speak of the orders of their priests and sacrifices, which contain innumerable indications (of deeper truths) to those who wish to ascertain the signification of things? __________________________________________________________________ [3817] out' en logo out' en arithmo autous pote gegenemenous. [3818] epoliteueto. [3819] [See note on Book III. cap. lxxvi. supra, and to vol. iii. p. 76, this series.] [3820] Cf. Deut. iv. 16-18. [3821] Cf. Deut. iv. 19. [3822] politeia. [3823] oude phainesthai theludrian hoion t' en. [3824] hoi tines dia to katharon ethos, kai to huper anthropon. __________________________________________________________________ Chapter XXXII. But since nothing belonging to human nature is permanent, this polity also must gradually be corrupted and changed. And Providence, having remodelled their venerable system where it needed to be changed, so as to adapt it to men of all countries, gave to believers of all nations, in place of the Jews, the venerable religion of Jesus, who, being adorned not only with understanding, but also with a share of divinity, [3825] and having overthrown the doctrine regarding earthly demons, who delight in frankincense, and blood, and in the exhalations of sacrificial odours, and who, like the fabled Titans or Giants, drag down men from thoughts of God; and having Himself disregarded their plots, directed chiefly against the better class of men, enacted laws which ensure happiness to those who live according to them, and who do not flatter the demons by means of sacrifices, but altogether despise them, through help of the word of God, which aids those who look upwards to Him. And as it was the will of God that the doctrine of Jesus should prevail amongst men, the demons could effect nothing, although straining every nerve [3826] to accomplish the destruction of Christians; for they stirred up both princes, and senates, and rulers in every place,--nay, even nations themselves, who did not perceive the irrational and wicked procedure of the demons,--against the word, and those who believed in it; yet, notwithstanding, the word of God, which is more powerful than all other things, even when meeting with opposition, deriving from the opposition, as it were, a means of increase, advanced onwards, and won many souls, such being the will of God. And we have offered these remarks by way of a necessary digression. For we wished to answer the assertion of Celsus concerning the Jews, that they were "fugitives from Egypt, and that these men, beloved by God, never accomplished anything worthy of note." And further, in answer to the statement that "they were never held in any reputation or account," we say, that living apart as a "chosen nation and a royal priesthood," and shunning intercourse with the many nations around them, in order that their morals might escape corruption, they enjoyed the protection of the divine power, neither coveting like the most of mankind the acquisition of other kingdoms, nor yet being abandoned so as to become, on account of their smallness, an easy object of attack to others, and thus be altogether destroyed; and this lasted so long as they were worthy of the divine protection. But when it became necessary for them, as a nation wholly given to sin, to be brought back by their sufferings to their God, they were abandoned (by Him), sometimes for a longer, sometimes for a shorter period, until in the time of the Romans, having committed the greatest of sins in putting Jesus to death, they were completely deserted. __________________________________________________________________ [3825] theia moira. [3826] kaitoige panta kalon kinesantes. __________________________________________________________________ Chapter XXXIII. Immediately after this, Celsus, assailing the contents of the first book of Moses, which is entitled "Genesis," asserts that "the Jews accordingly endeavoured to derive their origin from the first race of jugglers and deceivers, [3827] appealing to the testimony of dark and ambiguous words, whose meaning was veiled in obscurity, and which they misinterpreted [3828] to the unlearned and ignorant, and that, too, when such a point had never been called in question during the long preceding period." Now Celsus appears to me in these words to have expressed very obscurely the meaning which he intended to convey. It is probable, indeed, that his obscurity on this subject is intentional, inasmuch as he saw the strength of the argument which establishes the descent of the Jews from their ancestors; while again, on the other hand, he wished not to appear ignorant that the question regarding the Jews and their descent was one that could not be lightly disposed of. It is certain, however, that the Jews trace their genealogy back to the three fathers, Abraham, Isaac, and Jacob. And the names of these individuals possess such efficacy, when united with the name of God, that not only do those belonging to the nation employ in their prayers to God, and in the exorcising of demons, the words, "God of Abraham, [3829] and God of Isaac, and God of Jacob," but so also do almost all those who occupy themselves with incantations and magical rites. For there is found in treatises on magic in many countries such an invocation of God, and assumption of the divine name, as implies a familiar use of it by these men in their dealings with demons. These facts, then--adduced by Jews and Christians to prove the sacred character of Abraham, and Isaac, and Jacob, the fathers of the Jewish race--appear to me not to have been altogether unknown to Celsus, but not to have been distinctly set forth by him, because he was unable to answer the argument which might be founded on them. __________________________________________________________________ [3827] apo protes sporas goeton kai planon anthropon. [3828] parexeoumenoi. [3829] [This formula he regards as an adumbration of the Triad (see our vol. ii. p. 101): thus, "the God of Abraham" = Fatherhood; "of Isaac" = Sonship; "of Jacob" = Wisdom, and the Founder of the New Israel.] __________________________________________________________________ Chapter XXXIV. For we inquire of all those who employ such invocations of God, saying: Tell us, friends, who was Abraham, and what sort of person was Isaac, and what power did Jacob possess, that the appellation "God," when joined with their name, could effect such wonders? And from whom have you learned, or can you learn, the facts relating to these individuals? And who has occupied himself with writing a history about them, either directly magnifying these men by ascribing to them mysterious powers, or hinting obscurely at their possession of certain great and marvellous qualities, patent to those who are qualified to see them? [3830] And when, in answer to our inquiry, no one can show from what history--whether Greek or Barbarian--or, if not a history, yet at least from what mystical narrative, [3831] the accounts of these men are derived, we shall bring forward the book entitled "Genesis," which contains the acts of these men, and the divine oracles addressed to them, and will say, Does not the use by you of the names of these three ancestors of the race, establishing in the clearest manner that effects not to be lightly regarded are produced by the invocation of them, evidence the divinity of the men? [3832] And yet we know them from no other source than the sacred books of the Jews! Moreover, the phrases, "the God of Israel," and "the God of the Hebrews," and "the God who drowned in the Red Sea the king of Egypt and the Egyptians," are formulæ [3833] frequently employed against demons and certain wicked powers. And we learn the history of the names and their interpretation from those Hebrews, who in their national literature and national tongue dwell with pride upon these things, and explain their meaning. How, then, should the Jews attempt to derive their origin from the first race of those whom Celsus supposed to be jugglers and deceivers, and shamelessly endeavour to trace themselves and their beginning back to these?--whose names, being Hebrew, are an evidence to the Hebrews, who have their sacred books written in the Hebrew language and letters, that their nation is akin to these men. For up to the present time, the Jewish names belonging to the Hebrew language were either taken from their writings, or generally from words the meaning of which was made known by the Hebrew language. __________________________________________________________________ [3830] eite kai autothen semnunousan en aporrhetois tous andras, eite kai di' huponoion ainissmenen tina megala kai thaumasia tois theoresai auta dunamenois ; [3831] mustikes anagraphes. [3832] eroumen te; hoti mepote to kai huph' humon paralambanesthai ta onomata ton trion touton genarchon tou ethnous, te enargeia katalambanonton, ouk eukataphroneta anuesthai ek tes katepikleseos auton, paristesi to theion ton andron. Guietus would expunge the words te enargeia katalambanonton. [3833] [See p. 511, supra, on the formula of benediction and exorcism, and compare Num. vi. 24.] __________________________________________________________________ Chapter XXXV. And let any one who peruses the treatise of Celsus observe whether it does not convey some such insinuation as the above, when he says: "And they attempted to derive their origin from the first race of jugglers and deceivers, appealing to the testimony of dark and ambiguous words, whose meaning was veiled in obscurity." For these names are indeed obscure, and not within the comprehension and knowledge of many, though not in our opinion of doubtful meaning, even although assumed by those who are aliens to our religion; but as, according to Celsus, they do not [3834] convey any ambiguity, I am at a loss to know why he has rejected them. And yet, if he had wished honestly to overturn the genealogy which he deemed the Jews to have so shamelessly arrogated, in boasting of Abraham and his descendants (as their progenitors), he ought to have quoted all the passages bearing on the subject; and, in the first place, to have advocated his cause with such arguments as he thought likely to be convincing, and in the next to have bravely [3835] refuted, by means of what appeared to him to be the true meaning, and by arguments in its favour, the errors existing on the subject. But neither Celsus nor any one else will be able, by their discussions regarding the nature of names employed for miraculous purposes, to lay down the correct doctrine regarding them, and to demonstrate that those men were to be lightly esteemed whose names merely, not among their countrymen alone, but also amongst foreigners, could accomplish (such results). He ought to have shown, moreover, how we, in misinterpreting [3836] the passages in which these names are found, deceive our hearers, as he imagines, while he himself, who boasts that he is not ignorant or unintelligent, gives the true interpretation of them. And he hazarded the assertion, [3837] in speaking of those names, from which the Jews deduce their genealogies, that "never, during the long antecedent period, has there been any dispute about these names, but that at the present time the Jews dispute about them with certain others," whom he does not mention. Now, let him who chooses show who these are that dispute with the Jews, and who adduce even probable arguments to show that Jews and Christians do not decide correctly on the points relating to these names, but that there are others who have discussed these questions with the greatest learning and accuracy. But we are well assured that none can establish anything of the sort, it being manifest that these names are derived from the Hebrew language, which is found only among the Jews. __________________________________________________________________ [3834] kata de Kelson, ou paristanta. Libri editi ad oram hos paristanta. [3835] gennaios. [3836] parexegoumenoi. [3837] parerrhipse. __________________________________________________________________ Chapter XXXVI. Celsus in the next place, producing from history other than that of the divine record, those passages which bear upon the claims to great antiquity put forth by many nations, as the Athenians, and Egyptians, and Arcadians, and Phrygians, who assert that certain individuals have existed among them who sprang from the earth, and who each adduce proofs of these assertions, says: "The Jews, then, leading a grovelling life [3838] in some corner of Palestine, and being a wholly uneducated people, who had not heard that these matters had been committed to verse long ago by Hesiod and innumerable other inspired men, wove together some most incredible and insipid stories, [3839] viz., that a certain man was formed by the hands of God, and had breathed into him the breath of life, and that a woman was taken from his side, and that God issued certain commands, and that a serpent opposed these, and gained a victory over the commandments of God; thus relating certain old wives' fables, and most impiously representing God as weak at the very beginning (of things), and unable to convince even a single human being whom He Himself had formed." By these instances, indeed, this deeply read and learned Celsus, who accuses Jews and Christians of ignorance and want of instruction, clearly evinces the accuracy of his knowledge of the chronology of the respective historians, whether Greek or Barbarian, since he imagines that Hesiod and the "innumerable" others, whom he styles "inspired" men, are older than Moses and his writings--that very Moses who is shown to be much older than the time of the Trojan war! It is not the Jews, then, who have composed incredible and insipid stories regarding the birth of man from the earth, but these "inspired" men of Celsus, Hesiod and his other "innumerable" companions, who, having neither learned nor heard of the far older and most venerable accounts existing in Palestine, have written such histories as their Theogonies, attributing, so far as in their power, "generation" to their deities, and innumerable other absurdities. And these are the writers whom Plato expels from his "State" as being corrupters of the youth, [3840] --Homer, viz., and those who have composed poems of a similar description! Now it is evident that Plato did not regard as "inspired" those men who had left behind them such works. But perhaps it was from a desire to cast reproach upon us, that this Epicurean Celsus, who is better able to judge than Plato (if it be the same Celsus who composed two other books against the Christians), called those individuals "inspired" whom he did not in reality regard as such. __________________________________________________________________ [3838] sunkupsantes. [3839] amousotata. [3840] Cf. Plato, de Repub., book ii. etc. __________________________________________________________________ Chapter XXXVII. He charges us, moreover, with introducing "a man formed by the hands of God," although the book of Genesis has made no mention of the "hands" of God, either when relating the creation or the "fashioning" [3841] of the man; while it is Job and David who have used the expression, "Thy hands have made me and fashioned me;" [3842] with reference to which it would need a lengthened discourse to point out the sense in which these words were understood by those who used them, both as regards the difference between "making" and "fashioning," and also the "hands" of God. For those who do not understand these and similar expressions in the sacred Scriptures, imagine that we attribute to the God who is over all things a form [3843] such as that of man; and according to their conceptions, it follows that we consider the body of God to be furnished with wings, since the Scriptures, literally understood, attribute such appendages to God. The subject before us, however, does not require us to interpret these expressions; for, in our explanatory remarks upon the book of Genesis, these matters have been made, to the best of our ability, a special subject of investigation. Observe next the malignity [3844] of Celsus in what follows. For the Scripture, speaking of the "fashioning" [3845] of the man, says, "And breathed into his face the breath of life, and the man became a living soul." [3846] Whereon Celsus, wishing maliciously to ridicule the "inbreathing into his face of the breath of life," and not understanding the sense in which the expression was employed, states that "they composed a story that a man was fashioned by the hands of God, and was inflated by breath blown into him," [3847] in order that, taking the word "inflated" to be used in a similar way to the inflation of skins, he might ridicule the statement, "He breathed into his face the breath of life,"--terms which are used figuratively, and require to be explained in order to show that God communicated to man of His incorruptible Spirit; as it is said, "For Thine incorruptible Spirit is in all things." [3848] __________________________________________________________________ [3841] epi tes plaseos. [3842] Cf. Job x. 8 and Ps. cxix. 73. [3843] schema. [3844] kakoetheian. [3845] plaseos. [3846] Gen. ii. 7; Heb. vyph'ph, LXX. prosopon. [3847] emphusomenon. [3848] Wisd. of Solom. xii. 1. __________________________________________________________________ Chapter XXXVIII. In the next place, as it is his object to slander our Scriptures, he ridicules the following statement: "And God caused a deep sleep to fall upon Adam, and he slept: and He took one of his ribs, and closed up the flesh instead thereof. And the rib, which He had taken from the man, made He a woman," [3849] and so on; without quoting the words, which would give the hearer the impression that they are spoken with a figurative meaning. He would not even have it appear that the words were used allegorically, although he says afterwards, that "the more modest among Jews and Christians are ashamed of these things, and endeavour to give them somehow an allegorical signification." Now we might say to him, Are the statements of your "inspired" Hesiod, which he makes regarding the woman in the form of a myth, to be explained allegorically, in the sense that she was given by Jove to men as an evil thing, and as a retribution for the theft of "the fire;" [3850] while that regarding the woman who was taken from the side of the man (after he had been buried in deep slumber), and was formed by God, appears to you to be related without any rational meaning and secret signification? [3851] But is it not uncandid, not to ridicule the former as myths, but to admire them as philosophical ideas in a mythical dress, and to treat with contempt [3852] the latter, as offending the understanding, and to declare that they are of no account? For if, because of the mere phraseology, we are to find fault with what is intended to have a secret meaning, see whether the following lines of Hesiod, a man, as you say," inspired," are not better fitted to excite laughter:-- "Son of Iapetus!' with wrathful heart Spake the cloud-gatherer: Oh, unmatched in art! Exultest thou in this the flame retrieved, And dost thou triumph in the god deceived? But thou, with the posterity of man, Shalt rue the fraud whence mightier ills began; I will send evil for thy stealthy fire, While all embrace it, and their bane desire.' The sire, who rules the earth, and sways the pole, Had said, and laughter fill'd his secret soul. He bade the artist-god his hest obey, And mould with tempering waters ductile clay: Infuse, as breathing life and form began, The supple vigour, and the voice of man: Her aspect fair as goddesses above, A virgin's likeness, with the brows of love. He bade Minerva teach the skill that dyes The web with colours, as the shuttle flies; He called the magic of Love's Queen to shed A nameless grace around her courteous head; Instil the wish that longs with restless aim, And cares of dress that feed upon the frame: Bade Hermes last implant the craft refined Of artful manners, and a shameless mind. He said; their king th' inferior powers obeyed: The fictile likeness of a bashful maid Rose from the temper'd earth, by Jove's behest, Under the forming god; the zone and vest Were clasp'd and folded by Minerva's hand: The heaven-born graces, and persuasion bland Deck'd her round limbs with chains of gold: the hours Of loose locks twined her temples with spring flowers. The whole attire Minerva's curious care Form'd to her shape, and fitted to her air. But in her breast the herald from above, Full of the counsels of deep thundering Jove, Wrought artful manners, wrought perfidious lies, And speech that thrills the blood, and lulls the wise. Her did th' interpreter of gods proclaim, And named the woman with Pandora's name; Since all the gods conferr'd their gifts, to charm, For man's inventive race, this beauteous harm." [3853] Moreover, what is said also about the casket is fitted of itself to excite laughter; for example:-- "Whilome on earth the sons of men abode From ills apart, and labour's irksome load, And sore diseases, bringing age to man; Now the sad life of mortals is a span. The woman's hands a mighty casket bear; She lifts the lid; she scatters griefs in air: Alone, beneath the vessel's rims detained, Hope still within th' unbroken cell remained, Nor fled abroad; so will'd cloud-gatherer Jove: The woman's hand had dropp'd the lid above." [3854] Now, to him who would give to these lines a grave allegorical meaning (whether any such meaning be contained in them or not), we would say: Are the Greeks alone at liberty to convey a philosophic meaning in a secret covering? or perhaps also the Egyptians, and those of the Barbarians who pride themselves upon their mysteries and the truth (which is concealed within them); while the Jews alone, with their lawgiver and historians, appear to you the most unintelligent of men? And is this the only nation which has not received a share of divine power, and which yet was so grandly instructed how to rise upwards to the uncreated nature of God, and to gaze on Him alone, and to expect from Him alone (the fulfilment of) their hopes? __________________________________________________________________ [3849] Cf. Gen. ii. 21, 22. [3850] anti tou puros. [3851] choris pantos logou kai tinos epikrupseos. [3852] mochthizein. [3853] Hesiod, Works and Days, i. 73-114 (Elton's translation [in substance. S.]). [3854] Hesiod, Works and Days, i.125-134 (Elton's translation [in substance. S.]). __________________________________________________________________ Chapter XXXIX. But as Celsus makes a jest also of the serpent, as counteracting the injunctions given by God to the man, taking the narrative to be an old wife's fable, [3855] and has purposely neither mentioned the paradise [3856] of God, nor stated that God is said to have planted it in Eden towards the east, and that there afterwards sprang up from the earth every tree that was beautiful to the sight, and good for food, and the tree of life in the midst of the paradise, and the tree of the knowledge of good and evil, and the other statements which follow, which might of themselves lead a candid reader to see that all these things had not inappropriately an allegorical meaning, let us contrast with this the words of Socrates regarding Eros in the Symposium of Plato, and which are put in the mouth of Socrates as being more appropriate than what was said regarding him by all the others at the Symposium. The words of Plato are as follow: "When Aphrodite was born, the gods held a banquet, and there was present, along with the others, Porus the son of Metis. And after they had dined, Penia [3857] came to beg for something (seeing there was an entertainment), and she stood at the gate. Porus meantime, having become intoxicated with the nectar (for there was then no wine), went into the garden of Zeus, and, being heavy with liquor, lay down to sleep. Penia accordingly formed a secret plot, with a view of freeing herself from her condition of poverty, [3858] to get a child by Porus, and accordingly lay down beside him, and became pregnant with Eros. And on this account Eros has become the follower and attendant of Aphrodite, having been begotten on her birthday feast, [3859] and being at the same time by nature a lover of the beautiful, because Aphrodite too is beautiful. Seeing, then, that Eros is the son of Porus and Penia, the following is his condition. [3860] In the first place, he is always poor, and far from being delicate and beautiful, as most persons imagine; but is withered, and sunburnt, [3861] and unshod, and without a home, sleeping always upon the ground, and without a covering; lying in the open air beside gates, and on public roads; possessing the nature of his mother, and dwelling continually with indigence. [3862] But, on the other hand, in conformity with the character of his father, he is given to plotting against the beautiful and the good, being courageous, and hasty, and vehement; [3863] a keen [3864] hunter, perpetually devising contrivances; both much given to forethought, and also fertile in resources; [3865] acting like a philosopher throughout the whole of his life; a terrible [3866] sorcerer, and dealer in drugs, and a sophist as well; neither immortal by nature nor yet mortal, but on the same day, at one time he flourishes and lives when he has plenty, and again at another time dies, and once more is recalled to life through possessing the nature of his father. But the supplies furnished to him are always gradually disappearing, so that he is never at any time in want, nor yet rich; and, on the other hand, he occupies an intermediate position between wisdom and ignorance." [3867] Now, if those who read these words were to imitate the malignity of Celsus--which be it far from Christians to do!--they would ridicule the myth, and would turn this great Plato into a subject of jest; but if, on investigating in a philosophic spirit what is conveyed in the dress of a myth, they should be able to discover the meaning of Plato, (they will admire) [3868] the manner in which he was able to conceal, on account of the multitude, in the form of this myth, the great ideas which presented themselves to him, and to speak in a befitting manner to those who know how to ascertain from the myths the true meaning of him who wove them together. Now I have brought forward this myth occurring in the writings of Plato, because of the mention in it of the garden of Zeus, which appears to bear some resemblance to the paradise of God, and of the comparison between Penia and the serpent, and the plot against Porus by Penia, which may be compared with the plot of the serpent against the man. It is not very clear, indeed, whether Plato fell in with these stories by chance, or whether, as some think, meeting during his visit to Egypt with certain individuals who philosophized on the Jewish mysteries, and learning some things from them, he may have preserved a few of their ideas, and thrown others aside, being careful not to offend the Greeks by a complete adoption of all the points of the philosophy of the Jews, who were in bad repute with the multitude, on account of the foreign character of their laws and their peculiar polity. The present, however, is not the proper time for explaining either the myth of Plato, or the story of the serpent and the paradise of God, and all that is related to have taken place in it, as in our exposition of the book of Genesis we have especially occupied ourselves as we best could with these matters. __________________________________________________________________ [3855] "muthon tina" paraplesion tois paradidomenois tais grausin. [3856] paradeisos. [3857] Penia, poverty; Porus, abundance. [3858] dia ten hautes aporian. [3859] en tois ekeines genethliois. [3860] en toiaute tuche kathesteke. [3861] skleros kai auchmeros. [3862] endeia. [3863] suntonos. [3864] deinos. [3865] kai phroneseos epithumetes kai porimos. [3866] deinos goes. [3867] [Plato, Symposion, xxiii. p. 203. S.] [3868] Boherellus, quem Ruæus sequitur, in notis; "Ante voces: tina tropon, videtur deesse: thaumasontai, aut quid simile."--Lommatzsch. __________________________________________________________________ Chapter XL. But as he asserts that "the Mosaic narrative most impiously represents God as in a state of weakness from the very commencement (of things), and as unable to gain over (to obedience) even one single man whom He Himself had formed," we say in answer that the objection [3869] is much the same as if one were to find fault with the existence of evil, which God has not been able to prevent even in the case of a single individual, so that one man might be found from the very beginning of things who was born into the world untainted by sin. For as those whose business it is to defend the doctrine of providence do so by means of arguments which are not to be despised, [3870] so also the subjects of Adam and his son will be philosophically dealt with by those who are aware that in the Hebrew language Adam signifies man; and that in those parts of the narrative which appear to refer to Adam as an individual, Moses is discoursing upon the nature of man in general. [3871] For "in Adam" (as the Scripture [3872] says) "all die," and were condemned in the likeness of Adam's transgression, the word of God asserting this not so much of one particular individual as of the whole human race. For in the connected series of statements which appears to apply as to one particular individual, the curse pronounced upon Adam is regarded as common to all (the members of the race), and what was spoken with reference to the woman is spoken of every woman without exception. [3873] And the expulsion of the man and woman from paradise, and their being clothed with tunics of skins (which God, because of the transgression of men, made for those who had sinned), contain a certain secret and mystical doctrine (far transcending that of Plato) of the souls losing its wings, [3874] and being borne downwards to earth, until it can lay hold of some stable resting-place. __________________________________________________________________ [3869] to legomenon. [3870] eukataphroneton. [3871] phusiologei Mouses ta peri tou anthropou phuseos. [3872] Cf. 1 Cor. xv. 22 with Rom. v. 14. [3873] ouk esti kath' hes ou legetai. [3874] pterorrhuouses. This is a correction for pterophuouses, the textual reading in the Benedictine and Spencer's edd. __________________________________________________________________ Chapter XLI. After this he continues as follows: "They speak, in the next place, of a deluge, and of a monstrous [3875] ark, having within it all things, and of a dove and a crow [3876] as messengers, falsifying and recklessly altering [3877] the story of Deucalion; not expecting, I suppose, that these things would come to light, but imagining that they were inventing stories merely for young children." Now in these remarks observe the hostility--so unbecoming a philosopher--displayed by this man towards this very ancient Jewish narrative. For, not being able to say anything against the history of the deluge, and not perceiving what he might have urged against the ark and its dimensions,--viz., that, according to the general opinion, which accepted the statements that it was three hundred cubits in length, and fifty in breadth, and thirty in height, it was impossible to maintain that it contained (all) the animals that were upon the earth, fourteen specimens of every clean and four of every unclean beast,--he merely termed it "monstrous, containing all things within it." Now wherein was its "monstrous" character, seeing it is related to have been a hundred years in building, and to have had the three hundred cubits of its length and the fifty of its breadth contracted, until the thirty cubits of its height terminated in a top one cubit long and one cubit broad? Why should we not rather admire a structure which resembled an extensive city, if its measurements be taken to mean what they are capable of meaning, [3878] so that it was nine myriads of cubits long in the base, and two thousand five hundred in breadth? [3879] And why should we not admire the design evinced in having it so compactly built, and rendered capable of sustaining a tempest which caused a deluge? For it was not daubed with pitch, or any material of that kind, but was securely coated with bitumen. And is it not a subject of admiration, that by the providential arrangement of God, the elements of all the races were brought into it, that the earth might receive again the seeds of all living things, while God made use of a most righteous man to be the progenitor of those who were to be born after the deluge? __________________________________________________________________ [3875] allokoton. [3876] korone. [3877] paracharattontes kai rhadiourgountes. [3878] to dunamei legesthai ta metra. [3879] [This question, which is little short of astounding, illustrates the marvellous reach and play of Origen's fancy at times. See note supra, p. 262. S.] __________________________________________________________________ Chapter XLII. In order to show that he had read the book of Genesis, Celsus rejects the story of the dove, although unable to adduce any reason which might prove it to be a fiction. In the next place, as his habit is, in order to put the narrative in a more ridiculous light, he converts the "raven" into a "crow," and imagines that Moses so wrote, having recklessly altered the accounts related of the Grecian Deucalion; unless perhaps he regards the narrative as not having proceeded from Moses, but from several individuals, as appears from his employing the plural number in the expressions, "falsifying and recklessly altering the story of Deucalion," [3880] as well as from the words, "For they did not expect, I suppose, that these things would come to light." But how should they, who gave their Scriptures to the whole nation, not expect that they would come to light, and who predicted, moreover, that this religion should be proclaimed to all nations? Jesus declared, "The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof;" [3881] and in uttering these words to the Jews, what other meaning did He intend to convey than this, viz., that He Himself should, through his divine power, bring forth into light the whole of the Jewish Scriptures, which contain the mysteries of the kingdom of God? If, then, they peruse the Theogonies of the Greeks, and the stories about the twelve gods, they impart to them an air of dignity, by investing them with an allegorical signification; but when they wish to throw contempt upon our biblical narratives, they assert that they are fables, clumsily invented for infant children! __________________________________________________________________ [3880] paracharattontes kai rhadiourgountes. [3881] Cf. Matt. xxi. 43. __________________________________________________________________ Chapter XLIII. "Altogether absurd, and out of season," [3882] he continues, "is the (account of the) begetting of children," where, although he has mentioned no names, it is evident that he is referring to the history of Abraham and Sarah. Cavilling also at the "conspiracies of the brothers," he allies either to the story of Cain plotting against Abel, [3883] or, in addition, to that of Esau against Jacob; [3884] and (speaking) of "a father's sorrow," he probably refers to that of Isaac on account of the absence of Jacob, and perhaps also to that of Jacob because of Joseph having been sold into Egypt. And when relating the "crafty procedure of mothers," I suppose he means the conduct of Rebecca, who contrived that the blessing of Isaac should descend, not upon Esau, but upon Jacob. Now if we assert that in all these cases God interposed in a very marked degree, [3885] what absurdity do we commit, seeing we are persuaded that He never withdraws His providence [3886] from those who devote themselves to Him in an honourable and vigorous [3887] life? He ridicules, moreover, the acquisition of property made by Jacob while living with Laban, not understanding to what these words refer: "And those which had no spots were Laban's, and those which were spotted were Jacob's;" [3888] and he says that "God presented his sons with asses, and sheep, and camels," [3889] and did not see that "all these things happened unto them for ensamples, and were written for our sake, upon whom the ends of the world are come." [3890] The varying customs (prevailing among the different nations) becoming famous, [3891] are regulated by the word of God, being given as a possession to him who is figuratively termed Jacob. For those who become converts to Christ from among the heathen, are indicated by the history of Laban and Jacob. __________________________________________________________________ [3882] exoron. [3883] Cf. Gen. iv. 8. [3884] Cf. Gen. xxvii. 41. [3885] anchista de toutois pasi sumpoliteuomenon. [3886] theioteta. [3887] errhomenos. [3888] Cf. Gen. xxx. 42 (LXX.). "The feebler were Laban's, and the stronger Jacob's" (Auth. Vers.). [3889] Cf. Gen. xxx. 43. [3890] Cf. 1 Cor. x. 11. [3891] par' hois ta poikila ethe episema genomena, to logo tou Theou politeuetai, dothenta ktesis to tropikos kaloumeno 'Iakob: episema is the term employed to denote the "spotted" cattle of Laban, and is here used by Origen in its figurative sense of "distinguished," thus playing on the double meaning of the word. __________________________________________________________________ Chapter XLIV. And erring widely from the meaning of Scripture, he says that "God gave wells [3892] also to the righteous." Now he did not observe that the righteous do not construct cisterns, [3893] but dig wells, seeking to discover the inherent ground and source of potable blessings, [3894] inasmuch as they receive in a figurative sense the commandment which enjoins, "Drink waters from your own vessels, and from your own wells of fresh water. Let not your water be poured out beyond your own fountain, but let it pass into your own streets. Let it belong to you alone, and let no alien partake with thee." [3895] Scripture frequently makes use of the histories of real events, in order to present to view more important truths, which are but obscurely intimated; and of this kind are the narratives relating to the "wells," and to the "marriages," and to the various acts of "sexual intercourse" recorded of righteous persons, respecting which, however, it will be more seasonable to offer an explanation in the exegetical writings referring to those very passages. But that wells were constructed by righteous men in the land of the Philistines, as related in the book of Genesis, [3896] is manifest from the wonderful wells which are shown at Ascalon, and which are deserving of mention on account of their structure, so foreign and peculiar compared with that of other wells. Moreover, that both young women [3897] and female servants are to be understood metaphorically, is not our doctrine merely, but one which we have received from the beginning from wise men, among whom a certain one said, when exhorting his hearers to investigate the figurative meaning: "Tell me, ye that read the law, do ye not hear the law? For it is written that Abraham had two sons; the one by a bond maid, the other by a free woman. But he who was of the bond woman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar." [3898] And a little after, "But Jerusalem which is above is free, which is the mother of us all." And any one who will take up the Epistle to the Galatians may learn how the passages relating to the "marriages," and the intercourse with "the maid-servants," have been allegorized; the Scripture desiring us to imitate not the literal acts of those who did these things, but (as the apostles of Jesus are accustomed to call them) the spiritual. __________________________________________________________________ [3892] phreata. [3893] lakkous. [3894] ten enuparchousan gen kai archen ton potimon agathon. Boherellus proposes: ten enuparchousan pegen kai archen ton potimon hudaton. [3895] Cf. Prov. v. 15-17. [3896] Cf. Gen. xxvi. 15. [3897] numphas. [3898] Cf. Gal. iv. 21-24. __________________________________________________________________ Chapter XLV. And whereas Celsus ought to have recognised the love of truth displayed by the writers of sacred Scripture, who have not concealed even what is to their discredit, [3899] and thus been led to accept the other and more marvellous accounts as true, he has done the reverse, and has characterized the story of Lot and his daughters (without examining either its literal or its figurative meaning) as "worse than the crimes of Thyestes." The figurative signification of that passage of history it is not necessary at present to explain, nor what is meant by Sodom, and by the words of the angels to him who was escaping thence, when they said: "Look not behind thee, neither stay thou in all the surrounding district; escape to the mountain, lest thou be consumed;" [3900] nor what is intended by Lot and his wife, who became a pillar of salt because she turned back; nor by his daughters intoxicating their father, that they might become mothers by him. But let us in a few words soften down the repulsive features of the history. The nature of actions--good, bad, and indifferent--has been investigated by the Greeks; and the more successful of such investigators [3901] lay down the principle that intention alone gives to actions the character of good or bad, and that all things which are done without a purpose are, strictly speaking, indifferent; that when the intention is directed to a becoming end, it is praiseworthy; when the reverse, it is censurable. They have said, accordingly, in the section relating to "things indifferent," that, strictly speaking, for a man to have sexual intercourse with his daughters is a thing indifferent, although such a thing ought not to take place in established communities. And for the sake of hypothesis, in order to show that such an act belongs to the class of things indifferent, they have assumed the case of a wise man being left with an only daughter, the entire human race besides having perished; and they put the question whether the father can fitly have intercourse with his daughter, in order, agreeably to the supposition, to prevent the extermination of mankind. Is this to be accounted sound reasoning among the Greeks, and to be commended by the influential [3902] sect of the Stoics; but when young maidens, who had heard of the burning of the world, though without comprehending (its full meaning), saw fire devastating their city and country, and supposing that the only means left of rekindling the flame [3903] of human life lay in their father and themselves, should, on such a supposition, conceive the desire that the world should continue, shall their conduct be deemed worse than that of the wise man who, according to the hypothesis of the Stoics, acts becomingly in having intercourse with his daughter in the case already supposed, of all men having been destroyed? I am not unaware, however, that some have taken offence at the desire [3904] of Lot's daughters, and have regarded their conduct as very wicked; and have said that two accursed nations--Moab and Ammon--have sprung from that unhallowed intercourse. And yet truly sacred Scripture is nowhere found distinctly approving of their conduct as good, nor yet passing sentence upon it as blameworthy. Nevertheless, whatever be the real state of the case, it admits not only of a figurative meaning, but also of being defended on its own merits. [3905] __________________________________________________________________ [3899] ta apemphainonta. [3900] Gen. xix. 17. [3901] hoi epitunchanontes ge auton. [3902] ouk eukataphronetos autois. [3903] zopuron. [3904] boulemati. [3905] echei de tina kai kath' hauto apologian. [Our Edinburgh translator gives a misleading rendering here. Origen throughout this part of his argument is reasoning ad hominem, and has shown that Greek philosophy sustains this idea.] __________________________________________________________________ Chapter XLVI. Celsus, moreover, sneers at the "hatred" of Esau (to which, I suppose, he refers) against Jacob, although he was a man who, according to the Scriptures, is acknowledged to have been wicked; and not clearly stating the story of Simeon and Levi, who sallied out (on the Shechemites) on account of the insult offered to their sister, who had been violated by the son of the Shechemite king, he inveighs against their conduct. And passing on, he speaks of "brothers selling (one another)," alluding to the sons of Jacob; and of "a brother sold," Joseph to wit; and of "a father deceived," viz., Jacob, because he entertained no suspicion of his sons when they showed him Joseph's coat of many colours, but believed their statement, and mourned for his son, who was a slave in Egypt, as if he were dead. And observe in what a spirit of hatred and falsehood Celsus collects together the statements of the sacred history; so that wherever it appeared to him to contain a ground of accusation he produces the passage, but wherever there is any exhibition of virtue worthy of mention--as when Joseph would not gratify the lust of his mistress, refusing alike her allurements and her threats--he does not even mention the circumstance! He should see, indeed, that the conduct of Joseph was far superior to what is related of Bellerophon, [3906] since the former chose rather to be shut up in prison than do violence to his virtue. For although he might have offered a just defence against his accuser, he magnanimously remained silent, entrusting his cause to God. __________________________________________________________________ [3906] Cf. Homer, Iliad, vi. 160. __________________________________________________________________ Chapter XLVII. Celsus next, for form's sake, [3907] and with great want of precision, speaks of "the dreams of the chief butler and chief baker, and of Pharaoh, and of the explanation of them, in consequence of which Joseph was taken out of prison in order to be entrusted by Pharaoh with the second place in Egypt." What absurdity, then, did the history contain, looked at even in itself, that it should be adduced as matter of accusation by this Celsus, who gave the title of True Discourse to a treatise not containing doctrines, but full of charges against Jews and Christians? He adds: "He who had been sold behaved kindly to his brethren (who had sold him), when they were suffering from hunger, and had been sent with their asses to purchase (provisions);" although he has not related these occurrences (in his treatise). But he does mention the circumstance of Joseph making himself known to his brethren, although I know not with what view, or what absurdity he can point out in such an occurrence; since it is impossible for Momus himself, we might say, to find any reasonable fault with events which, apart from their figurative meaning, present so much that is attractive. He relates, further, that "Joseph, who had been sold as a slave, was restored to liberty, and went up with a solemn procession to his father's funeral," and thinks that the narrative furnishes matter of accusation against us, as he makes the following remark: "By whom (Joseph, namely) the illustrious and divine nation of the Jews, after growing up in Egypt to be a multitude of people, was commanded to sojourn somewhere beyond the limits of the kingdom, and to pasture their flocks in districts of no repute." Now the words, "that they were commanded to pasture their flocks in districts of no repute," are an addition, proceeding from his own feelings of hatred; for he has not shown that Goshen, the district of Egypt, is a place of no repute. The exodus of the people from Egypt he calls a flight, not at all remembering what is written in the book of Exodus regarding the departure of the Hebrews from the land of Egypt. We have enumerated these instances to show that what, literally considered, might appear to furnish ground of accusation, Celsus has not succeeded in proving to be either objectionable or foolish, having utterly failed to establish the evil character, as he regards it, of our Scriptures. __________________________________________________________________ [3907] hosias heneken. __________________________________________________________________ Chapter XLVIII. In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: "The more modest of Jewish and Christian writers give all these things an allegorical meaning;" and, "Because they are ashamed of these things, they take refuge in allegory." Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, [3908] of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the "father of gods and men" a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words [3909] of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, "so great is my reverence, Protarchus," he says, "for the very names of the gods." We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young. __________________________________________________________________ [3908] kata ten proten ekdochen. [3909] tous spermatikous logous. __________________________________________________________________ Chapter XLIX. If Celsus had read the Scriptures in an impartial spirit, he would not have said that "our writings are incapable of admitting an allegorical meaning." For from the prophetic Scriptures, in which historical events are recorded (not from the historical), it is possible to be convinced that the historical portions also were written with an allegorical purpose, and were most skilfully adapted not only to the multitude of the simpler believers, but also to the few who are able or willing to investigate matters in an intelligent spirit. If, indeed, those writers at the present day who are deemed by Celsus the "more modest of the Jews and Christians" were the (first) allegorical interpreters of our Scriptures, he would have the appearance, perhaps, of making a plausible allegation. But since the very fathers and authors of the doctrines themselves give them an allegorical signification, what other inference can be drawn than that they were composed so as to be allegorically understood in their chief signification? [3910] And we shall adduce a few instances out of very many to show that Celsus brings an empty charge against the Scriptures, when he says "that they are incapable of admitting an allegorical meaning." Paul, the apostle of Jesus, says: "It is written in the law, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written, that he that plougheth should plough in hope, and he that thresheth in hope of partaking." [3911] And in another passage the same Paul says: "For it is written, For this cause shall a man leave his father and mother and shall be joined to his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the Church." [3912] And again, in another place: "We know that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea." [3913] Then, explaining the history relating to the manna, and that referring to the miraculous issue of the water from the rock, he continues as follows: "And they did all eat the same spiritual meat, and did all drink the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ." [3914] Asaph, moreover, who, in showing the histories in Exodus and Numbers to be full of difficulties and parables, [3915] begins in the following manner, as recorded in the book of Psalms, where he is about to make mention of these things: "Give ear, O my people, to my law: incline your ears to the words of my mouth. I will open my mouth in parables; I will utter dark sayings of old, which we have heard and known, and our fathers have told us." [3916] __________________________________________________________________ [3910] kata ton proeoumenon noun. [3911] Cf. 1 Cor. ix. 9, 10 and Deut. xxv. 4. [3912] Cf. Eph. v. 31, 32. Cf. Gen. ii. 24. [3913] Cf. 1 Cor. x. 1, 2. [3914] Cf. 1 Cor. x. 3, 4. [3915] problemata kai parabolai. [3916] Cf. Ps. lxxviii. 1-3. __________________________________________________________________ Chapter L. Moreover, if the law of Moses had contained nothing which was to be understood as having a secret meaning, the prophet would not have said in his prayer to God, "Open Thou mine eyes, and I will behold wondrous things out of Thy law;" [3917] whereas he knew that there was a veil of ignorance lying upon the heart of those who read but do not understand the figurative meaning, which veil is taken away by the gift of God, when He hears him who has done all that he can, [3918] and who by reason of habit has his senses exercised to distinguish between good and evil, and who continually utters the prayer, "Open Thou mine eyes, and I will behold wondrous things out of Thy law." And who is there that, on reading of the dragon that lives in the Egyptian river, [3919] and of the fishes which lurk in his scales, or of the excrement of Pharaoh which fills the mountains of Egypt, [3920] is not led at once to inquire who he is that fills the Egyptian mountains with his stinking excrement, and what the Egyptian mountains are; and what the rivers in Egypt are, of which the aforesaid Pharaoh boastfully says, "The rivers are mine, and I have made them;" [3921] and who the dragon is, and the fishes in its scales,--and this so as to harmonize with the interpretation to be given of the rivers? But why establish at greater length what needs no demonstration? For to these things applies the saying: "Who is wise, and he shall understand these things? or who is prudent, and he shall know them?" [3922] Now I have gone at some length into the subject, because I wished to show the unsoundness of the assertion of Celsus, that "the more modest among the Jews and Christians endeavour somehow to give these stories an allegorical signification, although some of them do not admit of this, but on the contrary are exceedingly silly inventions." Much rather are the stories of the Greeks not only very silly, but very impious inventions. For our narratives keep expressly in view the multitude of simpler believers, which was not done by those who invented the Grecian fables. And therefore not without propriety does Plato expel from his state all fables and poems of such a nature as those of which we have been speaking. __________________________________________________________________ [3917] Cf. Ps. cxix. 18. [3918] epan epakouse tou par' heautou panta poiesantos. [3919] Cf. Ezek. xxix. 3. [3920] Cf. Ezek. xxxii. 5, 6. [3921] Cf. Ezek. xxix. 3. [3922] Cf. Hos. xiv. 9. __________________________________________________________________ Chapter LI. Celsus appears to me to have heard that there are treatises in existence which contain allegorical explanations of the law of Moses. These however, he could not have read; for if he had he would not have said: "The allegorical explanations, however, which have been devised are much more shameful and absurd than the fables themselves, inasmuch as they endeavour to unite with marvellous and altogether insensate folly things which cannot at all be made to harmonize." He seems to refer in these words to the works of Philo, or to those of still older writers, such as Aristobulus. But I conjecture that Celsus has not read their books, since it appears to me that in many passages they have so successfully hit the meaning (of the sacred writers), that even Grecian philosophers would have been captivated by their explanations; for in their writings we find not only a polished style, but exquisite thoughts and doctrines, and a rational use of what Celsus imagines to be fables in the sacred writings. I know, moreover, that Numenius the Pythagorean--a surpassingly excellent expounder of Plato, and who held a foremost place as a teacher of the doctrines of Pythagoras--in many of his works quotes from the writings of Moses and the prophets, and applies to the passages in question a not improbable allegorical meaning, as in his work called Epops, and in those which treat of "Numbers" and of "Place." And in the third book of his dissertation on The Good, he quotes also a narrative regarding Jesus--without, however, mentioning His name--and gives it an allegorical signification, whether successfully or the reverse I may state on another occasion. He relates also the account respecting Moses, and Jannes, and Jambres. [3923] But we are not elated on account of this instance, though we express our approval of Numenius, rather than of Celsus and other Greeks, because he was willing to investigate our histories from a desire to acquire knowledge, and was (duly) affected by them as narratives which were to be allegorically understood, and which did not belong to the category of foolish compositions. __________________________________________________________________ [3923] Cf. 2 Tim. iii. 8. [Note this testimony concerning Numenius.] __________________________________________________________________ Chapter LII. After this, selecting from all the treatises which contain allegorical explanations and interpretations, expressed in a language and style not to be despised, the least important, [3924] such as might contribute, indeed, to strengthen the faith of the multitude of simple believers, but were not adapted to impress those of more intelligent mind, he continues: "Of such a nature do I know the work to be, entitled Controversy between one Papiscus and Jason, which is fitted to excite pity and hatred instead of laughter. It is not my purpose, however, to confute the statements contained in such works; for their fallacy is manifest to all, especially if any one will have the patience to read the books themselves. Rather do I wish to show that Nature teaches this, that God made nothing that is mortal, but that His works, whatever they are, are immortal, and theirs mortal. And the soul [3925] is the work of God, while the nature of the body is different. And in this respect there is no difference between the body of a bat, or of a worm, or of a frog, and that of a man; for the matter [3926] is the same, and their corruptible part is alike." Nevertheless I could wish that every one who heard Celsus declaiming and asserting that the treatise entitled Controversy between Jason and Papiscus regarding Christ was fitted to excite not laughter, but hatred, could take the work into his hands, and patiently listen to its contents; that, finding in it nothing to excite hatred, he might condemn Celsus out of the book itself. For if it be impartially perused, it will be found that there is nothing to excite even laughter in a work in which a Christian is described as conversing with a Jew on the subject of the Jewish Scriptures, and proving that the predictions regarding Christ fitly apply to Jesus; although the other disputant maintains the discussion in no ignoble style, and in a manner not unbecoming the character of a Jew. __________________________________________________________________ [3924] to eutelesteron. [3925] psuche. [3926] hule. __________________________________________________________________ Chapter LIII. I do not know, indeed, how he could conjoin things that do not admit of union, and which cannot exist together at the same time in human nature, in saying, as he did, that "the above treatise deserved to be treated both with pity and hatred." For every one will admit that he who is the object of pity is not at the same moment an object of hatred, and that he who is the object of hatred is not at the same time a subject of pity. Celsus, moreover, says that it was not his purpose to refute such statements, because he thinks that their absurdity is evident to all, and that, even before offering any logical refutation, they will appear to be bad, and to merit both pity and hatred. But we invite him who peruses this reply of ours to the charges of Celsus to have patience, and to listen to our sacred writings themselves, and, as far as possible, to form an opinion from their contents of the purpose of the writers, and of their consciences and disposition of mind; for he will discover that they are men who strenuously contend for what they uphold, and that some of them show that the history which they narrate is one which they have both seen and experienced, [3927] which was miraculous, and worthy of being recorded for the advantage of their future hearers. Will any one indeed venture to say that it is not the source and fountain of all blessing [3928] (to men) to believe in the God of all things, and to perform all our actions with the view of pleasing Him in everything whatever, and not to entertain even a thought unpleasing to Him, seeing that not only our words and deeds, but our very thoughts, will be the subject of future judgment? And what other arguments would more effectually lead human nature to adopt a virtuous life, than the belief or opinion that the supreme God beholds all things, not only what is said and done, but even what is thought by us? And let any one who likes compare any other system which at the same time converts and ameliorates, not merely one or two individuals, but, as far as in it lies, countless numbers, that by the comparison of both methods he may form a correct idea of the arguments which dispose to a virtuous life. __________________________________________________________________ [3927] The reading in the text of Spencer and of the Benedictine ed. is kataleiphtheisan, for which Lommatzsch has adopted the conjecture of Boherellus, katalephtheisan. [3928] opheleias. __________________________________________________________________ Chapter LIV. But as in the words which I quoted from Celsus, which are a paraphrase from the Timæus, certain expressions occur, such as, "God made nothing mortal, but immortal things alone, while mortal things are the works of others, and the soul is a work of God, but the nature of the body is different, and there is no difference between the body of a man and that of a bat, or of a worm, or of a frog; for the matter is the same, and their corruptible part alike,"--let us discuss these points for a little; and let us show that Celsus either does not disclose his Epicurean opinions, or, as might be said by one person, has exchanged them for better, or, as another might say, has nothing in common save the name, with Celsus, the Epicurean. For he ought, in giving expression to such opinions, and in proposing to contradict not only us, but the by no means obscure sect of philosophers who are the adherents of Zeno of Citium, to have proved that the bodies of animals are not the work of God, and that the great skill displayed in their construction did not proceed from the highest intelligence. And he ought also, with regard to the countless diversities of plants, which are regulated by an inherent, incomprehensible nature, [3929] and which have been created for the by no means despicable [3930] use of man in general, and of the animals which minister to man, whatever other reasons may be adduced for their existence, [3931] not only to have stated his opinion, but also to have shown us that it was no perfect intelligence which impressed these qualities upon the matter of plants. And when he had once represented (various) divinities as the creators of all the bodies, the soul alone being the work of God, why did not he, who separated these great acts of creation, and apportioned them among a plurality of creators, next demonstrate by some convincing reason the existence of these diversities among divinities, some of which construct the bodies of men, and others--those, say, of beasts of burden, and others--those of wild animals? And he who saw that some divinities were the creators of dragons, and of asps, and of basilisks, and others of each plant and herb according to its species, ought to have explained the causes of these diversities. For probably, had he given himself carefully to the investigation of each particular point, he would either have observed that it was one God who was the creator of all, and who made each thing with a certain object and for a certain reason; or if he had failed to observe this, he would have discovered the answer which he ought to return to those who assert that corruptibility is a thing indifferent in its nature; and that there was no absurdity in a world which consists of diverse materials, being formed by one architect, who constructed the different kinds of things so as to secure the good of the whole. Or, finally, he ought to have expressed no opinion at all on so important a doctrine, since he did not intend to prove what he professed to demonstrate; unless, indeed, he who censures others for professing a simple faith, would have us to believe his mere assertions, although he gave out that he would not merely assert, but would prove his assertions. __________________________________________________________________ [3929] hup' enuparchouses aphantastou phuseos dioikoumenon. [3930] pros chreian ouk eukataphroneton. [3931] hopos pote allos onton. __________________________________________________________________ Chapter LV. But I maintain that, if he had the patience (to use his own expression) to listen to the writings of Moses and the prophets, he would have had his attention arrested by the circumstance that the expression "God made" is applied to heaven and earth, and to what is called the firmament, and also to the lights and stars; and after these, to the great fishes, and to every living thing among creeping animals which the waters brought forth after their kinds, and to every fowl of heaven after its kind; and after these, to the wild beasts of the earth after their kind, and the beasts after their kind, and to every creeping thing upon the earth after its kind; and last of all to man. The expression "made," however, is not applied to other things; but it is deemed sufficient to say regarding light, "And it was light;" and regarding the one gathering together of all the waters that are under the whole heaven, "It was so." And in like manner also, with regard to what grew upon the earth, where it is said, "The earth brought forth grass, and herb yielding seed after its kind and after its likeness, and the fruit-tree yielding fruit, whose seed is in itself, after its kind, upon the earth." He would have inquired, moreover, whether the recorded commands of God respecting the coming into existence of each part of the world were addressed to one thing or to several; [3932] and he would not lightly have charged with being unintelligible, and as having no secret meaning, the accounts related in these books, either by Moses, or, as we would say, by the Divine Spirit speaking in Moses, from whom also he derived the power of prophesying; since he "knew both the present, and the future, and the past," in a higher degree than those priests who are alleged by the poets to have possessed a knowledge of these things. __________________________________________________________________ [3932] tini e tisin. __________________________________________________________________ Chapter LVI. Moreover, since Celsus asserts that "the soul is the work of God, but that the nature of body is different; and that in this respect there is no difference between the body of a bat, or of a worm, or of a frog, and that of a man, for the matter is the same, and their corruptible part alike,"--we have to say in answer to this argument of his, that if, since the same matter underlies the body of a bat, or of a worm, or of a frog, or of a man, these bodies will differ in no respect from one another, it is evident then that these bodies also will differ in no respect from the sun, or the moon, or the stars, or the sky, or any other thing which is called by the Greeks a god, cognisable by the senses. [3933] For the same matter, underlying all bodies, is, properly speaking, without qualities and without form, and derives its qualities from some (other) source, I know not whence, since Celsus will have it that nothing corruptible can be the work of God. Now the corruptible part of everything whatever, being produced from the same underlying matter, must necessarily be the same, by Celsus' own showing; unless, indeed, finding himself here hard pressed, he should desert Plato, who makes the soul arise from a certain bowl, [3934] and take refuge with Aristotle and the Peripatetics, who maintain that the ether is immaterial, [3935] and consists of a fifth nature, separate from the other four elements, [3936] against which view both the Platonists and the Stoics have nobly protested. And we too, who are despised by Celsus, will contravene it, seeing we are required to explain and maintain the following statement of the prophet: The heavens shall perish, but Thou remainest: and they all shall wax old as a garment; and as a vesture shalt Thou fold them up, and they shall be changed: but Thou art the same." [3937] These remarks, however, are sufficient in reply to Celsus, when he asserts that "the soul is the work of God, but that the nature of body is different;" for from his argument it follows that there is no difference between the body of a bat, or of a worm, or of a frog, and that of a heavenly [3938] being. __________________________________________________________________ [3933] aisthetou theou. [3934] Cf. Plato in Timæo. [3935] aulon. [3936] pemptes para ta tessara stoicheia heinai phuseos. [3937] Cf. Ps. cii. 26, 27. [3938] aitheriou. __________________________________________________________________ Chapter LVII. See, then, whether we ought to yield to one who, holding such opinions, calumniates the Christians, and thus abandon a doctrine which explains the difference existing among bodies as due to the different qualities, internal and external, which are implanted in them. For we, too, know that there are "bodies celestial, and bodies terrestrial;" and that "the glory of the celestial is one, and the glory of the terrestrial another;" and that even the glory of the celestial bodies is not alike: for "one is the glory of the sun, and another the glory of the stars;" and among the stars themselves, "one star differeth from another star in glory." [3939] And therefore, as those who expect the resurrection of the dead, we assert that the qualities which are in bodies undergo change: since some bodies, which are sown in corruption, are raised in incorruption; and others, sown in dishonour, are raised in glory; and others, again, sown in weakness, are raised in power; and those which are sown natural bodies, are raised as spiritual. [3940] That the matter which underlies bodies is capable of receiving those qualities which the Creator pleases to bestow, is a point which all of us who accept the doctrine of providence firmly hold; so that, if God so willed, one quality is at the present time implanted in this portion of matter, and afterwards another of a different and better kind. But since there are, from the beginning of the world, laws [3941] established for the purpose of regulating the changes of bodies, and which will continue while the world lasts, I do not know whether, when a new and different order of things has succeeded [3942] after the destruction of the world, and what our Scriptures call the end [3943] (of the ages), it is not wonderful that at the present time a snake should be formed out of a dead man, growing, as the multitude affirm, out of the marrow of the back, [3944] and that a bee should spring from an ox, and a wasp from a horse, and a beetle from an ass, and, generally, worms from the most of bodies. Celsus, indeed, thinks that this can be shown to be the consequence of none of these bodies being the work of God, and that qualities (I know not whence it was so arranged that one should spring out of another) are not the work of a divine intelligence, producing the changes which occur in the qualities of matter. __________________________________________________________________ [3939] Cf. 1 Cor. xv. 41, etc. [3940] Cf. 1 Cor. xv. 44. [3941] hodoi. [3942] kaines diadexamenes hodou kai alloias, etc. For diadexamenes, Boherellus would read diadexomenes. Cf. Origen, de Princip., iii. c. 5; ii. c. 3. [See also Neander's Church History, vol. 1. p. 328, and his remarks on "the general apokatastasis" of Origen. S.] [3943] sunteleia. [3944] Cf. Pliny, x. c. 66: "Anguem ex medullâ hominis spinæ gigni accepimus a multis." Cf. also Ovid, Metamorphos., xv. fab. iv. __________________________________________________________________ Chapter LVIII. But we have something more to say to Celsus, when he declares that "the soul is the work of God, and that the nature of body is different," and puts forward such an opinion not only without proof, but even without clearly defining his meaning; for he did not make it evident whether he meant that every soul is the work of God, or only the rational soul. This, then, is what we have to say: If every soul is the work of God, it is manifest that those of the meanest irrational animals are God's work, so that the nature of all bodies is different from that of the soul. He appears, however, in what follows, where he says that "irrational animals are more beloved by God than we, and have a purer knowledge of divinity," to maintain that not only is the soul of man, but in a much greater degree that of irrational animals, the work of God; for this follows from their being said to be more beloved by God than we. Now if the rational soul alone be the work of God, then, in the first place, he did not clearly indicate that such was his opinion; and in the second place, this deduction follows from his indefinite language regarding the soul--viz., whether not every one, but only the rational, is the work of God--that neither is the nature of all bodies different (from the soul). But if the nature of all bodies be not different, although the body of each animal correspond to its soul, it is evident that the body of that animal whose soul was the work of God, would differ from the body of that animal in which dwells a soul which was not the work of God. And so the assertion will be false, that there is no difference between the body of a bat, or of a worm, or of a frog, and that of a man. __________________________________________________________________ Chapter LIX. For it would, indeed, be absurd that certain stones and buildings should be regarded as more sacred or more profane than others, according as they were constructed for the honour of God, or for the reception of dishonourable and accursed persons; [3945] while bodies should not differ from bodies, according as they are inhabited by rational or irrational beings, and according as these rational beings are the most virtuous or most worthless of mankind. Such a principle of distinction, indeed, has led some to deify the bodies of distinguished men, [3946] as having received a virtuous soul, and to reject and treat with dishonour those of very wicked individuals. I do not maintain that such a principle has been always soundly exercised, but that it had its origin in a correct idea. Would a wise man, indeed, after the death of Anytus and Socrates, think of burying the bodies of both with like honours? And would he raise the same mound or tomb to the memory of both? These instances we have adduced because of the language of Celsus, that "none of these is the work of God" (where the words "of these" refer to the body of a man or to the snakes which come out of the body and to that of an ox, or of the bees which come from the body of an ox; and to that of a horse or of an ass, and to the wasps which come from a horse, and the beetles which proceed from an ass); for which reason we have been obliged to return to the consideration of his statement, that "the soul is the work of God, but that the nature of body is different." __________________________________________________________________ [3945] somaton. [3946] ton diapheroton. __________________________________________________________________ Chapter LX. He next proceeds to say, that "a common nature pervades all the previously mentioned bodies, and one which goes and returns the same amid recurring changes." [3947] In answer to this it is evident from what has been already said that not only does a common nature pervade those bodies which have been previously enumerated, but the heavenly bodies as well. And if this is the case, it is clear also that, according to Celsus (although I do not know whether it is according to truth), it is one nature which goes and returns the same through all bodies amid recurring changes. It is evident also that this is the case in the opinion of those who hold that the world is to perish; while those also who hold the opposite view will endeavour to show, with out the assumption of a fifth substance, [3948] that in their judgment too it is one nature "which goes and returns the same through all bodies amid recurring changes." And thus, even that which is perishable remains in order to undergo a change; [3949] for the matter which underlies (all things), while its properties perish, still abides, according to the opinion of those who hold it to be uncreated. If, however, it can be shown by any arguments not to be uncreated, but to have been created for certain purposes, it is clear that it will not have the same nature of permanency which it would possess on the hypothesis of being uncreated. But it is not our object at present, in answering the charges of Celsus, to discuss these questions of natural philosophy. __________________________________________________________________ [3947] kai mia eis amoiben palintropon iousa kai epaniousa. [3948] soma. [3949] houto de kai to apollumenon eis metabolen diamenei. __________________________________________________________________ Chapter LXI. He maintains, moreover, that "no product of matter is immortal." Now, in answer to this it may be said, that if no product of matter is immortal, then either the whole world is immortal, and thus not a product of matter, or it is not immortal. If, accordingly, the world is immortal (which is agreeable to the view of those who say that the soul alone is the work of God, and was produced from a certain bowl), let Celsus show that the world was not produced from a matter devoid of qualities, remembering his own assertion that "no product of matter is immortal." If, however, the world is not immortal (seeing it is a product of matter), but mortal, does it also perish, or does it not? For if it perish, it will perish as being a work of God; and then, in the event of the world perishing, what will become of the soul, which is also a work of God? Let Celsus answer this! But if, perverting the notion of immortality, he will assert that, although perishable, it is immortal, because it does not really perish; that it is capable of dying, but does not actually die,--it is evident that, according to him, there will exist something which is at the same time mortal and immortal, by being capable of both conditions; and that which does not die will be mortal, and that which is not immortal by nature will be termed in a peculiar sense immortal, because it does not die! According to what distinction, then, in the meaning of words, will he maintain that no product of matter is immortal? And thus you see that the ideas contained in his writings, when closely examined and tested, are proved not to be sound and incontrovertible. [3950] And after making these assertions he adds: "On this point these remarks are sufficient; and if any one is capable of hearing and examining further, he will come to know (the truth)." Let us, then, who in his opinion are unintelligent individuals, see what will result from our being able to listen to him for a little, and so continue our investigation. __________________________________________________________________ [3950] dielenchetai ouk epidechomena to gennaion kai anantirrheton. __________________________________________________________________ Chapter LXII. After these matters, then, he thinks that he can make us acquainted in a few words with the questions regarding the nature of evil, which have been variously discussed in many important treatises, and which have received very opposite explanations. His words are: "There neither were formerly, nor are there now, nor will there be again, more or fewer evils in the world (than have always been). For the nature of all things is one and the same, and the generation of evils is always the same." He seems to have paraphrased these words from the discussions in the Theætetus, where Plato makes Socrates say: "It is neither possible for evils to disappear from among men, nor for them to become established among the gods," and so on. But he appears to me not to have understood Plato correctly, although professing to include all truth [3951] in this one treatise, and giving to his own book against us the title of A True Discourse. For the language in the Timæus, where it is said, "When the gods purify the earth with water," shows that the earth, when purified with water, contains less evil than it did before its purification. And this assertion, that there at one time were fewer evils in the world, is one which we make, in harmony with the opinion of Plato, because of the language in the Theætetus, where he says that "evils cannot disappear from among men." [3952] __________________________________________________________________ [3951] ho ten aletheian ekperilambanon. [3952] [Cf. Plato, Theætetus, xxv. p. 176. S.] __________________________________________________________________ Chapter LXIII. I do not understand how Celsus, while admitting the existence of Providence, at least so far as appears from the language of this book, can say that there never existed (at any time) either more or fewer evils, but, as it were, a fixed number; thus annihilating the beautiful doctrine regarding the indefinite [3953] nature of evil, and asserting that evil, even in its own nature, [3954] is infinite. Now it appears to follow from the position, that there never have been, nor are now, nor ever will be, more or fewer evils in the world; that as, according to the view of those who hold the indestructibility of the world, the equipoise of the elements is maintained by a Providence (which does not permit one to gain the preponderance over the others, in order to prevent the destruction of the world), so a kind of Providence presides, as it were, over evils (the number of which is fixed), [3955] to prevent their being either increased or diminished! In other ways, too, are the arguments of Celsus concerning evil confuted, by those philosophers who have investigated the subjects of good and evil, and who have proved also from history that in former times it was without the city, and with their faces concealed by masks, that loose women hired themselves to those who wanted them; that subsequently, becoming more impudent, they laid aside their masks, though not being permitted by the laws to enter the cities, they (still) remained without them, until, as the dissoluteness of manners daily increased, they dared even to enter the cities. Such accounts are given by Chrysippus in the introduction to his work on Good and Evil. From this also it may be seen that evils both increase and decrease, viz., that those individuals who were called "Ambiguous" [3956] used formerly to present themselves openly to view, suffering and committing all shameful things, while subserving the passions of those who frequented their society; but recently they have been expelled by the authorities. [3957] And of countless evils which, owing to the spread of wickedness, have made their appearance in human life, we may say that formerly they did not exist. For the most ancient histories, which bring innumerable other accusations against sinful men, know nothing of the perpetrators of abominable [3958] crimes. __________________________________________________________________ [3953] aoriston. [3954] kai to idio logo. [3955] tosoisde tunchanousin. [3956] 'Amphiboloi. [3957] 'Agoranomoi. [3958] harrhetopoious ouk isasi. __________________________________________________________________ Chapter LXIV. And now, after these arguments, and others of a similar kind, how can Celsus escape appearing in a ridiculous light, when he imagines that there never has been in the past, nor will be in the future, a greater or less number of evils? For although the nature of all things is one and the same, it does not at all follow that the production of evils is a constant quantity. [3959] For although the nature of a certain individual is one and the same, yet his mind, and his reason, and his actions, are not always alike: [3960] there being a time when he had not yet attained to reason; and another, when, with the possession of reason, he had become stained with wickedness, and when this increased to a greater or less degree; and again, a time when he devoted himself to virtue, and made greater or less progress therein, attaining sometimes the very summit of perfection, through longer or shorter periods of contemplation. [3961] In like manner, we may make the same assertion in a higher degree of the nature of the universe, [3962] that although it is one and the same in kind, yet neither do exactly the same things, nor yet things that are similar, occur in it; for we neither have invariably productive nor unproductive seasons, nor yet periods of continuous rain or of drought. And so in the same way, with regard to virtuous souls, there are neither appointed periods of fertility nor of barrenness; and the same is the case with the greater or less spread of evil. And those who desire to investigate all things to the best of their ability, must keep in view this estimate of evils, that their amount is not always the same, owing to the working of a Providence which either preserves earthly things, or purges them by means of floods and conflagrations; and effects this, perhaps, not merely with reference to things on earth, but also to the whole universe of things [3963] which stands in need of purification, when the wickedness that is in it has become great. __________________________________________________________________ [3959] hou pantos kai he ton kakon genesis aei he aute. [3960] ouk aei ta auta esti peri to hegemonikon autou, kai ton logon autou, kai tas praxeis. [3961] theoriais. [3962] ton holon. [3963] ta en holo to kosmo. __________________________________________________________________ Chapter LXV. After this Celsus continues: "It is not easy, indeed, for one who is not a philosopher to ascertain the origin of evils, though it is sufficient for the multitude to say that they do not proceed from God, but cleave to matter, and have their abode among mortal things; while the course [3964] of mortal things being the same from beginning to end, the same things must always, agreeably to the appointed cycles, [3965] recur in the past, present, and future." Celsus here observes that it is not easy for one who is not a philosopher to ascertain the origin of evils, as if it were an easy matter for a philosopher to gain this knowledge, while for one who is not a philosopher it was difficult, though still possible, for such an one, although with great labour, to attain it. Now, to this we say, that the origin of evils is a subject which is not easy even for a philosopher to master, and that perhaps it is impossible even for such to attain a clear understanding of it, unless it be revealed to them by divine inspiration, both what evils are, and how they originated, and how they shall be made to disappear. But although ignorance of God is an evil, and one of the greatest of these is not to know how God is to be served and worshipped, yet, as even Celsus would admit, there are undoubtedly some philosophers who have been ignorant of this, as is evident from the views of the different philosophical sects; whereas, according to our judgment, no one is capable of ascertaining the origin of evils who does not know that it is wicked to suppose that piety is preserved uninjured amid the laws that are established in different states, in conformity with the generally prevailing ideas of government. [3966] No one, moreover, who has not heard what is related of him who is called "devil," and of his "angels," and what he was before he became a devil, and how he became such, and what was the cause of the simultaneous apostasy of those who are termed his angels, will be able to ascertain the origin of evils. But he who would attain to this knowledge must learn more accurately the nature of demons, and know that they are not the work of God so far as respects their demoniacal nature, but only in so far as they are possessed of reason; and also what their origin was, so that they became beings of such a nature, that while converted into demons, the powers of their mind [3967] remain. And if there be any topic of human investigation which is difficult for our nature to grasp, certainly the origin of evils may be considered to be such. __________________________________________________________________ [3964] periodos. [3965] kata tas tetagmenas anakukleseis. [3966] me egnokos kakon einai to nomizein eusebeian sozesthai en tois kathestekosi kata tas koinoteron nooumenas politeias nomois. [3967] to hegemonikon. __________________________________________________________________ Chapter LXVI. Celsus in the next place, as if he were able to tell certain secrets regarding the origin of evils, but chose rather to keep silence, and say only what was suitable to the multitude, continues as follows: "It is sufficient to say to the multitude regarding the origin of evils, that they do not proceed from God, but cleave to matter, and dwell among mortal things." It is true, certainly, that evils do not proceed from God; for according to Jeremiah, one of our prophets, it is certain that "out of the mouth of the Most High proceedeth not evil and good." [3968] But to maintain that matter, dwelling among mortal things, is the cause of evils, is in our opinion not true. For it is the mind of each individual which is the cause of the evil which arises in him, and this is evil (in the abstract); [3969] while the actions which proceed from it are wicked, and there is, to speak with accuracy, nothing else in our view that is evil. I am aware, however, that this topic requires very elaborate treatment, which (by the grace of God enlightening the mind) may be successfully attempted by him who is deemed by God worthy to attain the necessary knowledge on this subject. __________________________________________________________________ [3968] Cf. Lam. iii. 38. [In the Authorized Version and in the Vulgate the passage is interrogative. S.] [3969] hetis esti to kakon. __________________________________________________________________ Chapter LXVII. I do not understand how Celsus should deem it of advantage, in writing a treatise against us, to adopt an opinion which requires at least much plausible reasoning to make it appear, as far as he can do so, that "the course of mortal things is the same from beginning to end, and that the same things must always, according to the appointed cycles, recur in the past, present, and future." Now, if this be true, our free-will is annihilated. [3970] For if, in the revolution of mortal things, the same events must perpetually occur in the past, present, and future, according to the appointed cycles, it is clear that, of necessity, Socrates will always be a philosopher, and be condemned for introducing strange gods and for corrupting the youth. And Anytus and Melitus must always be his accusers, and the council of the Areopagus must ever condemn him to death by hemlock. And in the same way, according to the appointed cycles, Phalaris must always play the tyrant, and Alexander of Pheræ commit the same acts of cruelty, and those condemned to the bull of Phalaris continually pour forth their wailings from it. But if these things be granted, I do not see how our free-will can be preserved, or how praise or blame can be administered with propriety. We may say further to Celsus, in answer to such a view, that "if the course of moral things be always the same from beginning to end, and if, according to the appointed cycles, the same events must always occur in the past, present, and future," then, according to the appointed cycles, Moses must again come forth from Egypt with the Jewish people, and Jesus again come to dwell in human life, and perform the same actions which (according to this view) he has done not once, but countless times, as the periods have revolved. Nay, Christians too will be the same in the appointed cycles; and Celsus will again write this treatise of his, which he has done innumerable times before. __________________________________________________________________ [3970] to eph' hemin aneretai. __________________________________________________________________ Chapter LXVIII. Celsus, however, says that it is only "the course of mortal things which, according to the appointed cycles, must always be the same in the past, present, and future;" whereas the majority of the Stoics maintain that this is the case not only with the course of mortal, but also with that of immortal things, and of those whom they regard as gods. For after the conflagration of the world, [3971] which has taken place countless times in the past, and will happen countless times in the future, there has been, and will be, the same arrangement of all things from the beginning to the end. The Stoics, indeed, in endeavouring to parry, I don't know how, the objections raised to their views, allege that as cycle after cycle returns, all men will be altogether unchanged [3972] from those who lived in former cycles; so that Socrates will not live again, but one altogether like to Socrates, who will marry a wife exactly like Xanthippe, and will be accused by men exactly like Anytus and Melitus. I do not understand, however, how the world is to be always the same, and one individual not different from another, and yet the things in it not the same, though exactly alike. But the main argument in answer to the statements of Celsus and of the Stoics will be more appropriately investigated elsewhere, since on the present occasion it is not consistent with the purpose we have in view to expatiate on these points. __________________________________________________________________ [3971] tou pantos. [3972] aparallaktous. __________________________________________________________________ Chapter LXIX. He continues to say that "neither have visible things [3973] been given to man (by God), but each individual thing comes into existence and perishes for the sake of the safety of the whole passing agreeably to the change, which I have already mentioned, from one thing to another." It is unnecessary, however, to linger over the refutation of these statements, which have been already refuted to the best of my ability. And the following, too, has been answered, viz., that "there will neither be more nor less good and evil among mortals." This point also has been referred to, viz., that "God does not need to amend His work afresh." [3974] But it is not as a man who has imperfectly designed some piece of workmanship, and executed it unskilfully, that God administers correction to the world, in purifying it by a flood or by a conflagration, but in order to prevent the tide of evil from rising to a greater height; and, moreover, I am of opinion that it is at periods which are precisely determined beforehand that He sweeps wickedness away, so as to contribute to the good of the whole world. [3975] If, however, he should assert that, after the disappearance of evil, it again comes into existence, such questions will have to be examined in a special treatise. [3976] It is, then, always in order to repair what has become faulty [3977] that God desires to amend His work afresh. For although, in the creation of the world, all things had been arranged by Him in the most beautiful and stable manner, He nevertheless needed to exercise some healing power upon those who were labouring under the disease of wickedness, and upon a whole world, which was polluted as it were thereby. But nothing has been neglected by God, or will be neglected by Him; for He does at each particular juncture what it becomes Him to do in a perverted and changed world. And as a husbandman performs different acts of husbandry upon the soil and its productions, according to the varying seasons of the year, so God administers entire ages of time, as if they were, so to speak, so many individual years, performing during each one of them what is requisite with a reasonable regard to the care of the world; and this, as it is truly understood by God alone, so also is it accomplished by Him. __________________________________________________________________ [3973] ta horomena. [3974] oute to Theo kainoteras dei diorthoseos. [3975] hoti kai pante tetagmenos auten aphanizon sumpherontos to panti. [3976] [See note supra, p. 524. S.] [3977] ta sphalmata analambanein. __________________________________________________________________ Chapter LXX. Celsus has made a statement regarding evils of the following nature, viz., that "although a thing may seem to you to be evil, it is by no means certain that it is so; for you do not know what is of advantage to yourself, or to another, or to the whole world." Now this assertion is made with a certain degree of caution; [3978] and it hints that the nature of evil is not wholly wicked, because that which may be considered so in individual cases, may contain something which is of advantage to the whole community. However, lest any one should mistake my words, and find a pretence of wrongdoing, as if his wickedness were profitable to the world, or at least might be so, we have to say, that although God, who preserves the free-will of each individual, may make use of the evil of the wicked for the administration of the world, so disposing them as to conduce to the benefit of the whole; yet, notwithstanding, such an individual is deserving of censure, and as such has been appointed for a use, which is a subject of loathing to each separate individual, although of advantage to the whole community. [3979] It is as if one were to say that in the case of a city, a man who had committed certain crimes, and on account of these had been condemned to serve in public works that were useful to the community, did something that was of advantage to the entire city, while he himself was engaged in an abominable task, [3980] in which no one possessed of moderate understanding would wish to be engaged. Paul also, the apostle of Jesus, teaches us that even the very wicked will contribute to the good of the whole, while in themselves they will be amongst the vile, but that the most virtuous men, too, will be of the greatest advantage to the world, and will therefore on that account occupy the noblest position. His words are: "But in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself, he shall be a vessel unto honour, sanctified and meet for the Master's use, prepared unto every good work." [3981] These remarks I have thought it necessary to make in reply to the assertion, that "although a thing may seem to you to be evil, it is by no means certain that it is so, for you do not know what is of advantage either to yourself or to another," in order that no one may take occasion from what has been said on the subject to commit sin, on the pretext that he will thus be useful to the world. __________________________________________________________________ [3978] echei ti eulabes. [3979] kai hos psektos katatetaktai eis chreian apeuktaian men hekasto, chresimon de to panti. [3980] en apeuktaio pramati. [3981] Cf. 2 Tim. ii. 20, 21. __________________________________________________________________ Chapter LXXI. But as, in what follows, Celsus, not understanding that the language of Scripture regarding God is adapted to an anthropopathic point of view, [3982] ridicules those passages which speak of words of anger addressed to the ungodly, and of threatenings directed against sinners, we have to say that, as we ourselves, when talking with very young children, do not aim at exerting our own power of eloquence, [3983] but, adapting ourselves to the weakness of our charge, both say and do those things which may appear to us useful for the correction and improvement of the children as children, so the word of God appears to have dealt with the history, making the capacity of the hearers, and the benefit which they were to receive, the standard of the appropriateness of its announcements (regarding Him). And, generally, with regard to such a style of speaking about God, we find in the book of Deuteronomy the following: "The Lord thy God bare with your manners, as a man would bear with the manners of his son." [3984] It is, as it were, assuming the manners of a man in order to secure the advantage of men that the Scripture makes use of such expressions; for it would not have been suitable to the condition of the multitude, that what God had to say to them should be spoken by Him in a manner more befitting the majesty of His own person. And yet he who is anxious to attain a true understanding of holy Scripture, will discover the spiritual truths which are spoken by it to those who are called "spiritual," by comparing the meaning of what is addressed to those of weaker mind with what is announced to such as are of acuter understanding, both meanings being frequently found in the same passage by him who is capable of comprehending it. __________________________________________________________________ [3982] [See note, p. 502, supra.] [3983] ou tou heauton en to legein stochazometha dunatou. [3984] Cf. Deut. i. 31. Origen appears to have read, not etrophoresen, the common reading (Heb. 'sn), but etropophoresen, the reading of the Codex Alex. __________________________________________________________________ Chapter LXXII. We speak, indeed, of the "wrath" of God. We do not, however, assert that it indicates any "passion" on His part, but that it is something which is assumed in order to discipline by stern means those sinners who have committed many and grievous sins. For that which is called God's "wrath," and "anger," is a means of discipline; and that such a view is agreeable to Scripture, is evident from what is said in the sixth Psalm, "O Lord, rebuke me not in Thine anger, neither chasten me in Thy hot displeasure;" [3985] and also in Jeremiah. "O Lord, correct me, but with judgment: not in Thine anger, lest Thou bring me to nothing." [3986] Any one, moreover, who reads in the second book of Kings of the "wrath" of God, inducing David to number the people, and finds from the first book of Chronicles that it was the devil who suggested this measure, will, on comparing together the two statements, easily see for what purpose the "wrath" is mentioned, of which "wrath," as the Apostle Paul declares, all men are children: "We were by nature children of wrath, even as others." [3987] Moreover, that "wrath" is no passion on the part of God, but that each one brings it upon himself by his sins, will be clear from the further statement of Paul: "Or despisest thou the riches of His goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God." How, then, can any one treasure up for himself "wrath" against a "day of wrath," if "wrath" be understood in the sense of "passion?" or how can the "passion of wrath" be a help to discipline? Besides, the Scripture, which tells us not to be angry at all, and which says in the thirty-seventh Psalm, "Cease from anger, and forsake wrath," [3988] and which commands us by the mouth of Paul to "put off all these, anger, wrath, malice, blasphemy, filthy communication," [3989] would not involve God in the same passion from which it would have us to be altogether free. It is manifest, further, that the language used regarding the wrath of God is to be understood figuratively from what is related of His "sleep," from which, as if awaking Him, the prophet says: "Awake, why sleepest Thou, Lord?" [3990] and again: "Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine." [3991] If, then, "sleep" must mean something else, and not what the first acceptation of the word conveys, why should not "wrath" also be understood in a similar way? The "threatenings," again, are intimations of the (punishments) which are to befall the wicked: for it is as if one were to call the words of a physician "threats," when he tells his patients, "I will have to use the knife, and apply cauteries, if you do not obey my prescriptions, and regulate your diet and mode of life in such a way as I direct you." It is no human passions, then, which we ascribe to God, nor impious opinions which we entertain of Him; nor do we err when we present the various narratives concerning Him, drawn from the Scriptures themselves, after careful comparison one with another. For those who are wise ambassadors of the "word" have no other object in view than to free as far as they can their hearers from weak opinions, and to endue them with intelligence. __________________________________________________________________ [3985] Cf. Ps. vi. 1. [3986] Cf. Jer. x. 24. [3987] Cf. Eph. ii. 3. [3988] Cf. Ps. xxxvii. 8. [3989] Cf. Col. iii. 8. [3990] Ps. xliv. 23. [3991] Cf. Ps. lxxviii. 65. __________________________________________________________________ Chapter LXXIII. And as a sequel to his non-understanding of the statements regarding the "wrath" of God, he continues: "Is it not ridiculous to suppose that, whereas a man, who became angry with the Jews, slew them all from the youth upwards, and burned their city (so powerless were they to resist him), the mighty God, as they say, being angry, and indignant, and uttering threats, should, (instead of punishing them) send His own Son, who endured the sufferings which He did?" If the Jews, then, after the treatment which they dared to inflict upon Jesus, perished with all their youth, and had their city consumed by fire, they suffered this punishment in consequence of no other wrath than that which they treasured up for themselves; for the judgment of God against them, which was determined by the divine appointment, is termed "wrath" agreeably to a traditional usage of the Hebrews. And what the Son of the mighty God suffered, He suffered voluntarily for the salvation of men, as has been stated to the best of my ability in the preceding pages. He then continues: "But that I may speak not of the Jews alone (for that is not my object), but of the whole of nature, as I promised, I will bring out more clearly what has been already stated." Now what modest man, on reading these words, and knowing the weakness of humanity, would not be indignant at the offensive nature of the promise to give an account of the "whole of nature," and at an arrogance like that which prompted him to inscribe upon his book the title which he ventured to give it (of a True Discourse)? But let us see what he has to say regarding the "whole of nature," and what he is to place "in a clearer light." __________________________________________________________________ Chapter LXXIV. He next, in many words, blames us for asserting that God made all things for the sake of man. Because from the history of animals, and from the sagacity manifested by them, he would show that all things came into existence not more for the sake of man than of the irrational animals. And here he seems to me to speak in a similar manner to those who, through dislike of their enemies, accuse them of the same things for which their own friends are commended. For as, in the instance referred to, hatred blinds these persons from seeing that they are accusing their very dearest friends by the means through which they think they are slandering their enemies; so in the same way, Celsus also, becoming confused in his argument, does not see that he is bringing a charge against the philosophers of the Porch, who, not amiss, place man in the foremost rank, and rational nature in general before irrational animals, and who maintain that Providence created all things mainly on account of rational nature. Rational beings, then, as being the principal ones, occupy the place, as it were, of children in the womb, while irrational and soulless beings hold that of the envelope which is created along with the child. [3992] I think, too, that as in cities the superintendents of the goods and market discharge their duties for the sake of no other than human beings, while dogs and other irrational animals have the benefit of the superabundance; so Providence provides in a special manner for rational creatures; while this also follows, that irrational creatures likewise enjoy the benefit of what is done for the sake of man. And as he is in error who alleges that the superintendents of the markets [3993] make provision in no greater degree for men than for dogs, because dogs also get their share of the goods; so in a far greater degree are Celsus and they who think with him guilty of impiety towards the God who makes provision for rational beings, in asserting that His arrangements are made in no greater degree for the sustenance of human beings than for that of plants, and trees, and herbs, and thorns. __________________________________________________________________ [3992] kai logon men echei ta logika, haper esti proegoumena, paidon gennomenon; ta d' aloga kai ta apsucha choriou sunktizomenou ta paidio. [3993] agoranomoi. __________________________________________________________________ Chapter LXXV. For, in the first place, he is of opinion that "thunders, and lightnings, and rains are not the works of God,"--thus showing more clearly at last his Epicurean leanings; and in the second place, that "even if one were to grant that these were the works of God, they are brought into existence not more for the support of us who are human beings, than for that of plants, and trees, and herbs, and thorns,"--maintaining, like a true Epicurean, that these things are the product of chance, and not the work of Providence. For if these things are of no more use to us than to plants, and trees, and herbs, and thorns, it is evident either that they do not proceed from Providence at all, or from a providence which does not provide for us in a greater degree than for trees, and herbs, and thorns. Now, either of these suppositions is impious in itself, and it would be foolish to refute such statements by answering any one who brought against us the charge of impiety; for it is manifest to every one, from what has been said, who is the person guilty of impiety. In the next place, he adds: "Although you may say that these things, viz., plants, and trees, and herbs, and thorns, grow for the use of men, why will you maintain that they grow for the use of men rather than for that of the most savage of irrational animals?" Let Celsus then say distinctly that the great diversity among the products of the earth is not the work of Providence, but that a certain fortuitous concurrence of atoms [3994] gave birth to qualities so diverse, and that it was owing to chance that so many kinds of plants, and trees, and herbs resemble one another, and that no disposing reason gave existence to them, [3995] and that they do not derive their origin from an understanding that is beyond all admiration. We Christians, however, who are devoted to the worship of the only God, who created these things, feel grateful for them to Him who made them, because not only for us, but also (on our account) for the animals which are subject to us, He has prepared such a home, [3996] seeing "He causeth the grass to grow for the cattle, and herb for the service of man, that He may bring forth food out of the earth, and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart." [3997] But that He should have provided food even for the most savage animals is not matter of surprise, for these very animals are said by some who have philosophized (upon the subject) to have been created for the purpose of affording exercise to the rational creature. And one of our own wise men says somewhere: "Do not say, What is this? or Wherefore is that? for all things have been made for their uses. And do not say, What is this? or Wherefore is that? for everything shall be sought out in its season." [3998] __________________________________________________________________ [3994] suntuchia tis atomon. [3995] oudeis logos technikos hupestesen auta. [3996] hestian. [3997] Cf. Ps. civ. 14, 15. [3998] Cf. Ecclus. xxxix. 21, and 16, 17. __________________________________________________________________ Chapter LXXVI. After this, Celsus, desirous of maintaining that Providence created the products of the earth, not more on our account than on that of the most savage animals, thus proceeds: "We indeed by labour and suffering earn a scanty and toilsome subsistence, [3999] while all things are produced for them without their sowing and ploughing." He does not observe that God, wishing to exercise the human understanding in all countries (that it might not remain idle and unacquainted with the arts), created man a being full of wants, [4000] in order that by virtue of his very needy condition he might be compelled to be the inventor of arts, some of which minister to his subsistence, and others to his protection. For it was better that those who would not have sought out divine things, nor engaged in the study of philosophy, should be placed in a condition of want, in order that they might employ their understanding in the invention of the arts, than that they should altogether neglect the cultivation of their minds, because their condition was one of abundance. The want of the necessaries of human life led to the invention on the one hand of the art of husbandry, on the other to that of the cultivation of the vine; again, to the art of gardening, and the arts of carpentry and smithwork, by means of which were formed the tools required for the arts which minister to the support of life. The want of covering, again, introduced the art of weaving, which followed that of wool-carding and spinning; and again, that of house-building: and thus the intelligence of men ascended even to the art of architecture. The want of necessaries caused the products also of other places to be conveyed, by means of the arts of sailing and pilotage, [4001] to those who were without them; so that even on that account one might admire the Providence which made the rational being subject to want in a far higher degree than the irrational animals, and yet all with a view to his advantage. For the irrational animals have their food provided for them, because there is not in them even an impulse [4002] towards the invention of the arts. They have, besides, a natural covering; for they are provided either with hair, or wings, or scales, or shells. Let the above, then, be our answer to the assertions of Celsus, when he says that "we indeed by labour and suffering earn a scanty and toilsome subsistence, while all things are produced for them without their sowing and ploughing." __________________________________________________________________ [3999] molis kai epiponos. [4000] epidee. [4001] dia nautikes kai kubernetikes. [4002] aphormen. __________________________________________________________________ Chapter LXXVII. In the next place, forgetting that his object is to accuse both Jews and Christians, he quotes against himself an iambic verse of Euripides, which is opposed to his view, and, joining issue with the words, charges them with being an erroneous statement. His words are as follow: "But if you will quote the saying of Euripides, that The Sun and Night are to mortals slaves,' [4003] why should they be so in a greater degree to us than to ants and flies? For the night is created for them in order that they may rest, and the day that they may see and resume their work." Now it is undoubted, that not only have certain of the Jews and Christians declared that the sun and the heavenly bodies [4004] are our servants; but he also has said this, who, according to some, is the philosopher of the stage, [4005] and who was a hearer of the lectures on the philosophy of nature delivered by Anaxagoras. But this man asserts that all things in the world are subject to all rational beings,--one rational nature being taken to represent all, on the principle of a part standing for the whole; [4006] which, again, clearly appears from the verse:-- "The Sun and Night are to mortals slaves." Perhaps the tragic poet meant the day when he said the sun, inasmuch as it is the cause of the day,--teaching that those things which most need the day and night are the things which are under the moon, and other things in a less degree than those which are upon the earth. Day and night, then, are subject to mortals, being created for the sake of rational beings. And if ants and flies, which labour by day and rest by night, have, besides, the benefit of those things which were created for the sake of men, we must not say that day and night were brought into being for the sake of ants and flies, nor must we suppose that they were created for the sake of nothing, but, agreeably to the design of Providence, were formed for the sake of man. __________________________________________________________________ [4003] Cf. Eurip., Phoeniss., 546. [4004] ta en ourano. [4005] ho kata tinas Skenikos philosophos. Euripides himself is the person alluded to. He is called by Athenæus and Clemens Alexandrinus (Strom., v. vol. ii. p. 461), ho epi tes skenes philosophos.-- De La Rue. [4006] sunekdochikos. __________________________________________________________________ Chapter LXXVIII. He next proceeds further to object against himself [4007] what is said on behalf of man, viz., that the irrational animals were created on his account, saying: "If one were to call us the lords of the animal creation because we hunt the other animals and live upon their flesh, we would say, Why were not we rather created on their account, since they hunt and devour us? Nay, we require nets and weapons, and the assistance of many persons, along with dogs, when engaged in the chase; while they are immediately and spontaneously provided by nature with weapons which easily bring us under their power." And here we may observe, that the gift of understanding has been bestowed upon us as a mighty aid, far superior to any weapon which wild beasts may seem to possess. We, indeed, who are far weaker in bodily strength than the beasts, and shorter in stature than some of them, yet by means of our understanding obtain the mastery, and capture the huge elephants. We subdue by our gentle treatment those animals whose nature it is to be tamed, while with those whose nature is different, or which do not appear likely to be of use to us when tamed, we take such precautionary measures, that when we desire it, we keep such wild beasts shut up; and when we need the flesh of their bodies for food, we slaughter them, as we do those beasts which are not of a savage nature. The Creator, then, has constituted all things the servants of the rational being and of his natural understanding. For some purposes we require dogs, say as guardians of our sheep-folds, or of our cattle-yards, or goat-pastures, or of our dwellings; and for other purposes we need oxen, as for agriculture; and for others, again, we make use of those which bear the yoke, or beasts of burden. And so it may be said that the race of lions, and bears, and leopards, and wild boars, and such like, has been given to us in order to call into exercise the elements of the manly character that exists within us. __________________________________________________________________ [4007] heauto anthupopherei. __________________________________________________________________ Chapter LXXIX. In the next place, in answer to the human race, who perceive their own superiority, which far exceeds that of the irrational animals, he says: "With respect to your assertion, that God gave you the power to capture wild beasts, and to make your own use of them, we would say that, in all probability, before cities were built, and arts invented, and societies such as now exist were formed, and weapons and nets employed, men were generally caught and devoured by wild beasts, while wild beasts were very seldom captured by men." Now, in reference to this, observe that although men catch wild beasts, and wild beasts make prey of men, there is a great difference between the case of such as by means of their understanding obtain the mastery over those whose superiority consists in their savage and cruel nature, and that of those who do not make use of their understanding to secure their safety from injury by wild beasts. But when Celsus says, "before cities were built, and arts invented, and societies such as now exist were formed," he appears to have forgotten what he had before said, that "the world was uncreated and incorruptible, and that it was only the things on earth which underwent deluges and conflagrations, and that all these things did not happen at the same time." Now let it be granted that these admissions on his part are entirely in harmony with our views, though not at all with him and his statements made above; yet what does it all avail to prove that in the beginning men were mostly captured and devoured by wild beasts, while wild beasts were never caught by men? For, since the world was created in conformity with the will of Providence, and God presided over the universe of things, it was necessary that the elements [4008] of the human race should at the commencement of its existence be placed under some protection of the higher powers, so that there might be formed from the beginning a union of the divine nature with that of men. And the poet of Ascra, perceiving this, sings:-- "For common then were banquets, and common were seats, Alike to immortal gods and mortal men." [4009] __________________________________________________________________ [4008] zopura. [4009] Cf. Hesiod, Fragmenta Incerta, ed. Goettling, p. 231. __________________________________________________________________ Chapter LXXX. Those holy Scriptures, moreover, which bear the name of Moses, introduce the first men as hearing divine voices and oracles, and beholding sometimes the angels of God coming to visit them. [4010] For it was probable that in the beginning of the world's existence human nature would be assisted to a greater degree (than afterwards), until progress had been made towards the attainment of understanding and the other virtues, and the invention of the arts, and they should thus be able to maintain life of themselves, and no longer stand in need of superintendents, and of those to guide them who do so with a miraculous manifestation of the means which subserve the will of God. Now it follows from this, that it is false that "in the beginning men were captured and devoured by wild beasts, while wild beasts were very seldom caught by men." And from this, too, it is evident that the following statement of Celsus is untrue, that "in this way God rather subjected men to wild beasts." For God did not subject men to wild beasts, but gave wild beasts to be a prey to the understanding of man, and to the arts, which are directed against them, and which are the product of the understanding. For it was not without the help of God [4011] that men desired for themselves the means of protection against wild beasts, and of securing the mastery over them. __________________________________________________________________ [4010] [Cf. Wordsworth, Excursion: "He sat and talked," etc., book iv., circa med.] [4011] ou gar atheei. __________________________________________________________________ Chapter LXXXI. Our noble opponent, however, not observing how many philosophers there are who admit the existence of Providence, and who hold that Providence created all things for the sake of rational beings, overturns as far as he can those doctrines which are of use in showing the harmony that prevails in these matters between Christianity and philosophy; nor does he see how great is the injury done to religion from accepting the statement that before God there is no difference between a man and an ant or a bee, but proceeds to add, that "if men appear to be superior to irrational animals on this account, that they have built cities, and make use of a political constitution, and forms of government, and sovereignties, [4012] this is to say nothing to the purpose, for ants and bees do the same. Bees, indeed, have a sovereign, who has followers and attendants; and there occur among them wars and victories, and slaughterings of the vanquished, [4013] and cities and suburbs, and a succession of labours, and judgments passed upon the idle and the wicked; for the drones are driven away and punished." Now here he did not observe the difference that exists between what is done after reason and consideration, and what is the result of an irrational nature, and is purely mechanical. For the origin of these things is not explained by the existence of any rational principle in those who make them, because they do not possess any such principle; but the most ancient Being, who is also the Son of God, and the King of all things that exist, has created an irrational nature, which, as being irrational, acts as a help to those who are deemed worthy of reason. Cities, accordingly, were established among men, with many arts and well-arranged laws; while constitutions, and governments, and sovereignties among men are either such as are properly so termed, and which exemplify certain virtuous tendencies and workings, or they are those which are improperly so called, and which were devised, so far as could be done, in imitation of the former: for it was by contemplating these that the most successful legislators established the best constitutions, and governments, and sovereignties. None of these things, however, can be found among irrational animals, although Celsus may transfer rational names, and arrangements which belong to rational beings, as cities and constitutions, and rulers and sovereignties, even to ants and bees; in respect to which matters, however, ants and bees merit no approval, because they do not act from reflection. But we ought to admire the divine nature, which extended even to irrational animals the capacity, as it were, of imitating rational beings, perhaps with a view of putting rational beings to shame; so that by looking upon ants, for instance, they might become more industrious and more thrifty in the management of their goods; while, by considering the bees, they might place themselves in subjection to their Ruler, and take their respective parts in those constitutional duties which are of use in ensuring the safety of cities. __________________________________________________________________ [4012] hegemoniais. [4013] ton hettemenon haireseis. "Nota haireseis hoc loco sumi pro internecionibus, cædibus. Haud scio an alibi reperiatur pari significatu. Forte etiam scribendum kathaireseis ."--Ruæus. __________________________________________________________________ Chapter LXXXII. Perhaps also the so-called wars among the bees convey instruction as to the manner in which wars, if ever there arise a necessity for them, should be waged in a just and orderly way among men. But the bees have no cities or suburbs; while their hives and hexagonal cells, and succession of labours, are for the sake of men, who require honey for many purposes, both for cure of disordered bodies, and as a pure article of food. Nor ought we to compare the proceedings taken by the bees against the drones with the judgments and punishments inflicted on the idle and wicked in cities. But, as I formerly said, we ought on the one hand in these things to admire the divine nature, and on the other to express our admiration of man, who is capable of considering and admiring all things (as co-operating with Providence), and who executes not merely the works which are determined by the providence of God, but also those which are the consequences of his own foresight. __________________________________________________________________ Chapter LXXXIII. After Celsus has finished speaking of the bees, in order to depreciate (as far as he can) the cities, and constitutions, and governments, and sovereignties not only of us Christians, but of all mankind, as well as the wars which men undertake on behalf of their native countries, he proceeds, by way of digression, to pass a eulogy upon the ants, in order that, while praising them, he may compare the measures which men take to secure their subsistence with those adopted by these insects, [4014] and so evince his contempt for the forethought which makes provision for winter, as being nothing higher than the irrational providence of the ants, as he regards it. Now might not some of the more simple-minded, and such as know not how to look into the nature of all things, be turned away (so far, at least, as Celsus could accomplish it) from helping those who are weighed down with the burdens (of life), and from sharing their toils, when he says of the ants, that "they help one another with their loads, when they see one of their number toiling under them?" For he who needs to be disciplined by the word, but who does not at all understand [4015] its voice, will say: "Since, then, there is no difference between us and the ants, even when we help those who are weary with bearing their heavy burdens, why should we continue to do so to no purpose?" And would not the ants, as being irrational creature, be greatly puffed up, and think highly of themselves, because their works were compared to those of men? while men, on the other hand, who by means of their reason are enabled to hear how their philanthropy [4016] towards others is contemned, would be injured, so far as could be effected by Celsus and his arguments: for he does not perceive that, while he wishes to turn away from Christianity those who read his treatise, he turns away also the sympathy of those who are not Christians from those who bear the heaviest burdens (of life). Whereas, had he been a philosopher, who was capable of perceiving the good which men may do each other, he ought, in addition to not removing along with Christianity the blessings which are found amongst men, to have lent his aid to co-operate (if he had it in his power) with those principles of excellence which are common to Christianity and the rest of mankind. Moreover, even if the ants set apart in a place by themselves those grains which sprout forth, that they may not swell into bud, but may continue throughout the year as their food, this is not to be deemed as evidence of the existence of reason among ants, but as the work of the universal mother, Nature, which adorned even irrational animals, so that even the most insignificant is not omitted, but bears traces of the reason implanted in it by nature. Unless, indeed, by these assertions Celsus means obscurely to intimate (for in many instances he would like to adopt Platonic ideas) that all souls are of the same species, and that there is no difference between that of a man and those of ants and bees, which is the act of one who would bring down the soul from the vault of heaven, and cause it to enter not only a human body, but that of an animal. Christians, however, will not yield their assent to such opinions: for they have been instructed before now that the human soul was created in the image of God; and they see that it is impossible for a nature fashioned in the divine image to have its (original) features altogether obliterated, and to assume others, formed after I know not what likeness of irrational animals. __________________________________________________________________ [4014] parabale to logo pros tous murmekas. "Verba: ta logo pros tous murmekas addititia videntur et recidenda."--Ruæus. [4015] epaion. [4016] to koinonikon. __________________________________________________________________ Chapter LXXXIV. And since he asserts that, "when ants die, the survivors set apart a special place (for their interment), and that their ancestral sepulchres such a place is," we have to answer, that the greater the laudations which he heaps upon irrational animals, so much the more does he magnify (although against his will) the work of that reason which arranged all things in order, and points out the skill [4017] which exists among men, and which is capable of adorning by its reason even the gifts which are bestowed by nature on the irrational creation. But why do I say "irrational," since Celsus is of opinion that these animals, which, agreeably to the common ideas of all men, are termed irrational, are not really so? Nor does he regard the ants as devoid of reason, who professed to speak of "universal nature," and who boasted of his truthfulness in the inscription of his book. For, speaking of the ants conversing with one another, he uses the following language: "And when they meet one another they enter into conversation, for which reason they never mistake their way; consequently they possess a full endowment of reason, and some common ideas on certain general subjects, and a voice by which they express themselves regarding accidental things." [4018] Now conversation between one man and another is carried on by means of a voice, which gives expression to the meaning intended, and which also gives utterances concerning what are called "accidental things;" but to say that this was the case with ants would be a most ridiculous assertion. __________________________________________________________________ [4017] entrecheian. [4018] oukoun kai logou sumplerosis esti par' autois, kai koinai ennoiai katholikon tinon, kai phone, kai tunchanonta semainomena. __________________________________________________________________ Chapter LXXXV. He is not ashamed, moreover, to say, in addition to these statements (that the unseemly character [4019] of his opinions may be manifest to those who will live after him): "Come now, if one were to look down from heaven upon earth, in what respect would our actions appear to differ from those of ants and bees?" Now does he who, according to his own supposition, looks from heaven upon the proceedings of men and ants, look upon their bodies alone, and not rather have regard to the controlling reason which is called into action by reflection; [4020] while, on the other hand, the guiding principle of the latter is irrational, and set in motion irrationally by impulse and fancy, in conjunction with a certain natural apparatus? [4021] But it is absurd to suppose that he who looks from heaven upon earthly things would desire to look from such a distance upon the bodies of men and ants, and would not rather consider the nature of the guiding principles, and the source of impulses, whether that be rational or irrational. And if he once look upon the source of all impulses, it is manifest that he would behold also the difference which exists, and the superiority of man, not only over ants, but even over elephants. For he who looks from heaven will see among irrational creatures, however large their bodies, no other principle [4022] than, so to speak, irrationality; [4023] while amongst rational beings he will discover reason, the common possession of men, and of divine and heavenly beings, and perhaps of the Supreme God Himself, on account of which man is said to have been created in the image of God, for the image of the Supreme God is his reason. [4024] __________________________________________________________________ [4019] aschemosunen. [4020] ou katanoei de to logikon hegemonikon kai logismo kinoumenon; [4021] meta tinos phusikes hupokataskeues; [4022] archen. [4023] ten alogian. [4024] logos. __________________________________________________________________ Chapter LXXXVI. Immediately after this, as if doing his utmost to reduce the human race to a still lower position, and to bring them to the level of the irrational animals, and desiring to omit not a single circumstance related of the latter which manifests their greatness, he declares that "in certain individuals among the irrational creation there exists the power of sorcery;" so that even in this particular men cannot specially pride themselves, nor wish to arrogate a superiority over irrational creatures. And the following are his words: "If, however, men entertain lofty notions because of their possessing the power of sorcery, yet even in that respect are serpents and eagles their superiors in wisdom; for they are acquainted with many prophylactics against persons and diseases, and also with the virtues of certain stones which help to preserve their young. If men, however, fall in with these, they think that they have gained a wonderful possession." Now, in the first place, I know not why he should designate as sorcery the knowledge of natural prophylactics displayed by animals,--whether that knowledge be the result of experience, or of some natural power of apprehension; [4025] for the term "sorcery" has by usage been assigned to something else. Perhaps, indeed, he wishes quietly, as an Epicurean, to censure the entire use of such arts, as resting only on the professions of sorcerers. However, let it be granted him that men do pride themselves greatly upon the knowledge of such arts, whether they are sorcerers or not: how can serpents be in this respect wiser than men, when they make use of the well-known fennel [4026] to sharpen their power of vision and to produce rapidity of movement, having obtained this natural power not from the exercise of reflection, but from the constitution of their body, [4027] while men do not, like serpents, arrive at such knowledge merely by nature, but partly by experiment, partly by reason, and sometimes by reflection and knowledge? So, if eagles, too, in order to preserve their young in the nest, carry thither the eagle-stone [4028] when they have discovered it, how does it appear that they are wise, and more intelligent than men, who find out by the exercise of their reflective powers and of their understanding what has been bestowed by nature upon eagles as a gift? __________________________________________________________________ [4025] phusiken tina katalepsin. [4026] to marathro. [4027] all' ek kataskeues. [4028] [The aetites. See Pliny, N. H., x. 4.] __________________________________________________________________ Chapter LXXXVII. Let it be granted, however, that there are other prophylactics against poisons known to animals: what does that avail to prove that it is not nature, but reason, which leads to the discovery of such things among them? For if reason were the discoverer, this one thing (or, if you will, one or two more things) would not be (exclusive [4029] of all others) the sole discovery made by serpents, and some other thing the sole discovery of the eagle, and so on with the rest of the animals; but as many discoveries would have been made amongst them as among men. But now it is manifest from the determinate inclination of the nature of each animal towards certain kinds of help, that they possess neither wisdom nor reason, but a natural constitutional tendency implanted by the Logos [4030] towards such things in order to ensure the preservation of the animal. And, indeed, if I wished to join issue with Celsus in these matters, I might quote the words of Solomon from the book of Proverbs, which run thus: "There be four things which are little upon the earth, but these are wiser than the wise: The ants are a people not strong, yet they prepare their meat in the summer; the conies [4031] are but a feeble folk, yet make they their houses in the rocks; the locusts have no king, yet go they forth in order at one command; and the spotted lizard, [4032] though leaning upon its hands, and being easily captured, dwelleth in kings' fortresses." [4033] I do not quote these words, however, as taking them in their literal signification, but, agreeably to the title of the book (for it is inscribed "Proverbs"), I investigate them as containing a secret meaning. For it is the custom of these writers (of Scripture) to distribute into many classes those writings which express one sense when taken literally, [4034] but which convey a different signification as their hidden meaning; and one of these kinds of writing is "Proverbs." And for this reason, in our Gospels too, is our Saviour described as saying: "These things have I spoken to you in proverbs, but the time cometh when I shall no more speak unto you in proverbs." [4035] It is not, then, the visible ants which are "wiser even than the wise," but they who are indicated as such under the "proverbial" style of expression. And such must be our conclusion regarding the rest of the animal creation, although Celsus regards the books of the Jews and Christians as exceedingly simple and commonplace, [4036] and imagines that those who give them an allegorical interpretation do violence to the meaning of the writers. By what we have said, then, let it appear that Celsus calumniates us in vain, and let his assertions that serpents and eagles are wiser than men also receive their refutation. __________________________________________________________________ [4029] apotetagmenos. [4030] hupo tou Logou gegenemene. [4031] choirogrullioi. Heb. synphs. [4032] askalabotes. [4033] Cf. Prov. xxx. 24-28. [4034] autothen. [4035] John xvi. 25. [4036] idiotika. __________________________________________________________________ Chapter LXXXVIII. And wishing to show at greater length that even the thoughts of God entertained by the human race are not superior to those of all other mortal creatures, but that certain of the irrational animals are capable of thinking about Him regarding whom opinions so discordant have existed among the most acute of mankind--Greeks and Barbarians--he continues: "If, because man has been able to grasp the idea of God, he is deemed superior to the other animals, let those who hold this opinion know that this capacity will be claimed by many of the other animals; and with good reason: for what would any one maintain to be more divine than the power of foreknowing and predicting future events? Men accordingly acquire the art from the other animals, and especially from birds. And those who listen to the indications furnished by them, become possessed of the gift of prophecy. If, then, birds, and the other prophetic animals, which are enabled by the gift of God to foreknow events, instruct us by means of signs, so much the nearer do they seem to be to the society of God, and to be endowed with greater wisdom, and to be more beloved by Him. The more intelligent of men, moreover, say that the animals hold meetings which are more sacred than our assemblies, and that they know what is said at these meetings, and show that in reality they possess this knowledge, when, having previously stated that the birds have declared their intention of departing to some particular place, and of doing this thing or the other, the truth of their assertions is established by the departure of the birds to the place in question, and by their doing what was foretold. And no race of animals appears to be more observant of oaths than the elephants are, or to show greater devotion to divine things; and this, I presume, solely because they have some knowledge of God." See here now how he at once lays hold of, and brings forward as acknowledged facts, questions which are the subject of dispute among those philosophers, not only among the Greeks, but also among the Barbarians, who have either discovered or learned from certain demons some things about birds of augury and other animals, by which certain prophetic intimations are said to be made to men. For, in the first place, it has been disputed whether there is an art of augury, and, in general, a method of divination by animals, or not. And, in the second place, they who admit that there is an art of divination by birds, are not agreed about the manner of the divination; since some maintain that it is from certain demons or gods of divination [4037] that the animals receive their impulses to action--the birds to flights and sounds of different kinds, and the other animals to movements of one sort or another. Others, again, believe that their souls are more divine in their nature, and fitted to operations of that kind, which is a most incredible supposition. __________________________________________________________________ [4037] theon mantikon. __________________________________________________________________ Chapter LXXXIX. Celsus, however, seeing he wished to prove by the foregoing statements that the irrational animals are more divine and intelligent than human beings, ought to have established at greater length the actual existence of such an art of divination, and in the next place have energetically undertaken its defence, and effectually refuted the arguments of those who would annihilate such arts of divination, and have overturned in a convincing manner also the arguments of those who say that it is from demons or from gods that animals receive the movements which lead them to divination, and to have proved in the next place that the soul of irrational animals is more divine than that of man. For, had he done so, and manifested a philosophical spirit in dealing with such things, we should to the best of our power have met his confident assertions, refuting in the first place the allegation that irrational animals are wiser than men, and showing the falsity of the statement that they have ideas of God more sacred than ours, and that they hold among themselves certain sacred assemblies. But now, on the contrary, he who accuses us because we believe in the Supreme God, requires us to believe that the souls of birds entertain ideas of God more divine and distinct than those of men. Yet if this is true, the birds have clearer ideas of God than Celsus himself; and it is not matter of surprise that it should be so with him, who so greatly depreciates human beings. Nay, so far as Celsus can make it appear, the birds possess grander and more divine ideas than, I do not say we Christians do, or than the Jews, who use the same Scriptures with ourselves, but even than are possessed by the theologians among the Greeks, for they were only human beings. According to Celsus, indeed, the tribe of birds that practise divination, forsooth, understand the nature of the Divine Being better than Pherecydes, and Pythagoras, and Socrates and Plato! We ought then to go to the birds as our teachers, in order that as, according to the view of Celsus, they instruct us by their power of divination in the knowledge of future events, so also they may free men from doubts regarding the Divine Being, by imparting to them the clear ideas which they have obtained respecting Him! It follows, accordingly, that Celsus, who regards birds as superior to men, ought to employ them as his instructors, and not one of the Greek philosophers. __________________________________________________________________ Chapter XC. But we have a few remarks to make, out of a larger number, in answer to these statements of Celsus, that we may show the ingratitude towards his Maker which is involved in his holding these false opinions. [4038] For Celsus, although a man, and "being in honour," [4039] does not possess understanding, and therefore he did not compare himself with the birds and the other irrational animals, which he regards as capable of divining; but yielding to them the foremost place, he lowered himself, and as far as he could the whole human race with him (as entertaining lower and inferior views of God than the irrational animals), beneath the Egyptians, who worship irrational animals as divinities. Let the principal point of investigation, however, be this: whether there actually is or not an art of divination, by means of birds and other living things believed to have such power. For the arguments which tend to establish either view are not to be despised. On the one hand, it is pressed upon us not to admit such an art, lest the rational being should abandon the divine oracles, and betake himself to birds; and on the other, there is the energetic testimony of many, that numerous individuals have been saved from the greatest dangers by putting their trust in divination by birds. For the present, however, let it be granted that an art of divination does exist, in order that I may in this way show to those who are prejudiced on the subject, that if this be admitted, the superiority of man over irrational animals, even over those that are endowed with power of divination, is great, and beyond all reach of comparison with the latter. We have then to say, that if there was in them any divine nature capable of foretelling future events, and so rich (in that knowledge) as out of its superabundance to make them known to any man who wished to know them, it is manifest that they would know what concerned themselves far sooner (than what concerned others); and had they possessed this knowledge, they would have been upon their guard against flying to any particular place where men had planted snares and nets to catch them, or where archers took aim and shot at them in their flight. And especially, were eagles aware beforehand of the designs formed against their young, either by serpents crawling up to their nests and destroying them, or by men who take them for their amusement, or for any other useful purpose or service, they would not have placed their young in a spot where they were to be attacked; and, in general, not one of these animals would have been captured by men, because they were more divine and intelligent than they. __________________________________________________________________ [4038] ten achariston pseudodoxian. [4039] Ps. xlix. 12. __________________________________________________________________ Chapter XCI. But besides, if birds of augury converse with one another, [4040] as Celsus maintains they do, the prophetic birds having a divine nature, and the other rational animals also ideas of the divinity and foreknowledge of future events; and if they had communicated this knowledge to others, the sparrow mentioned in Homer would not have built her nest in the spot where a serpent was to devour her and her young ones, nor would the serpent in the writings of the same poet have failed to take precautions against being captured by the eagle. For this wonderful poet says, in his poem regarding the former:-- "A mighty dragon shot, of dire portent; From Jove himself the dreadful sign was sent. Straight to the tree his sanguine spires he rolled, And curled around in many a winding fold. The topmost branch a mother-bird possessed; Eight callow infants filled the mossy nest; Herself the ninth: the serpent, as he hung, Stretched his black jaws, and crashed the dying young; While hovering near, with miserable moan, The drooping mother wailed her children gone. The mother last, as round the nest she flew, Seized by the beating wing, the monster slew: Nor long survived: to marble turned, he stands A lasting prodigy on Aulis' sands. Such was the will of Jove; and hence we dare Trust in his omen, and support the war." [4041] And regarding the second--the bird--the poet says:-- "Jove's bird on sounding pinions beat the skies; A bleeding serpent of enormous size, His talons twined; alive, and curling round, He stung the bird, whose throat received the wound. Mad with the smart, he drops the fatal prey, In airy circles wings his painful way, Floats on the winds, and rends the heaven with cries; Amidst the host, the fallen serpent lies. They, pale with terror, mark its spires unrolled, And Jove's portent with beating hearts behold." [4042] Did the eagle, then, possess the power of divination, and the serpent (since this animal also is made use of by the augurs) not? But as this distinction can be easily refuted, cannot the assertion that both were capable of divination be refuted also? For if the serpent had possessed this knowledge, would not he have been on his guard against suffering what he did from the eagle? And innumerable other instances of a similar character may be found, to show that animals do not possess a prophetic soul, but that, according to the poet and the majority of mankind, it is the "Olympian himself who sent him to the light." And it is with a symbolical meaning [4043] that Apollo employs the hawk [4044] as his messenger, for the hawk [4045] is called the "swift messenger of Apollo." [4046] __________________________________________________________________ [4040] eiper oionoi oionois machontai. For machontai Ruæus conjectures dialegontai, which is adopted by Lommatzsch. [4041] Homer, Iliad, ii. 308 sq. (Pope's translation). [4042] Homer, Iliad, xii. 200 sq. (Pope's translation). [4043] kata de ti semeion. [4044] hierax. [4045] kirkos, "the hen-harrier," "Falco," or "Circus pygargus." Cf. Liddell and Scott, s.v. [4046] Cf. Homer, Odyss., xv. 526. __________________________________________________________________ Chapter XCII. In my opinion, however, it is certain wicked demons, and, so to speak, of the race of Titans or Giants, who have been guilty of impiety towards the true God, and towards the angels in heaven, and who have fallen from it, and who haunt the denser parts of bodies, and frequent unclean places upon earth, and who, possessing some power of distinguishing future events, because they are without bodies of earthly material, engage in an employment of this kind, and desiring to lead the human race away from the true God, secretly enter the bodies of the more rapacious and savage and wicked of animals, and stir them up to do whatever they choose, and at whatever time they choose: either turning the fancies of these animals to make flights and movements of various kinds, in order that men may be caught by the divining power that is in the irrational animals, and neglect to seek after the God who contains all things; or to search after the pure worship of God, but allow their reasoning powers to grovel on the earth, and amongst birds and serpents, and even foxes and wolves. For it has been observed by those who are skilled in such matters, that the clearest prognostications are obtained from animals of this kind; because the demons cannot act so effectively in the milder sort of animals as they can in these, in consequence of the similarity between them in point of wickedness; and yet it is not wickedness, but something like wickedness, [4047] which exist in these animals. __________________________________________________________________ [4047] kai ou kakian men, hoionei de kakian ousan. __________________________________________________________________ Chapter XCIII. For which reason, whatever else there may be in the writings of Moses which excites my wonder, I would say that the following is worthy of admiration, viz., that Moses, having observed the varying natures of animals, and having either learned from God what was peculiar to them, and to the demons which are kindred to each of the animals, or having himself ascertained these things by his own wisdom, has, in arranging the different kinds of animals, pronounced all those which are supposed by the Egyptians and the rest of mankind to possess the power of divination to be unclean, and, as a general rule, all that are not of that class to be clean. And amongst the unclean animals mentioned by Moses are the wolf, and fox, and serpent, and eagle, and hawk, and such like. And, generally speaking, you will find that not only in the law, but also in the prophets, these animals are employed as examples of all that is most wicked; and that a wolf or a fox is never mentioned for a good purpose. Each species of demon, consequently, would seem to possess a certain affinity with a certain species of animal. And as among men there are some who are stronger than others, and this not at all owing to their moral character, so, in the same way, some demons will be more powerful in things indifferent than others; [4048] and one class of them employs one kind of animal for the purpose of deluding men, in accordance with the will of him who is called in our Scriptures the "prince of this world," while others predict future events by means of another kind of animal. Observe, moreover, to what a pitch of wickedness the demons proceed, so that they even assume the bodies of weasels in order to reveal the future! And now, consider with yourself whether it is better to accept the belief that it is the Supreme God and His Son who stir up the birds and the other living creatures to divination, or that those who stir up these creatures, and not human beings (although they are present before them), are wicked, and, as they are called by our Scriptures, unclean demons. __________________________________________________________________ [4048] en mesois. __________________________________________________________________ Chapter XCIV. But if the soul of birds is to be esteemed divine because future events are predicted by them, why should we not rather maintain, that when omens [4049] are accepted by men, the souls of those are divine through which the omens are heard? Accordingly, among such would be ranked the female slave mentioned in Homer, who ground the corn, when she said regarding the suitors:-- "For the very last time, now, will they sup here." [4050] This slave, then, was divine, while the great Ulysses, the friend of Homer's Pallas Athene, was not divine, but understanding the words spoken by this "divine" grinder of corn as an omen, rejoiced, as the poet says:-- "The divine Ulysses rejoiced at the omen." [4051] Observe, now, as the birds are possessed of a divine soul, and are capable of perceiving God, or, as Celsus says, the gods, it is clear that when we men also sneeze, we do so in consequence of a kind of divinity that is within us, and which imparts a prophetic power to our soul. For this belief is testified by many witnesses, and therefore the poet also says:-- "And while he prayed, he sneezed." [4052] And Penelope, too, said:-- "Perceiv'st thou not that at every word my son did sneeze?" [4053] __________________________________________________________________ [4049] kledones. [4050] Cf. Homer, Odyss., iv. 685; cf. also xx. 116, 119. [4051] Cf. Homer, Odyss., xx. 120. [4052] Cf. Homer, Odyss., xvii. 541. [4053] Cf. Homer, Odyss., xvii. 545. __________________________________________________________________ Chapter XCV. The true God, however, neither employs irrational animals, nor any individuals whom chance may offer, [4054] to convey a knowledge of the future; but, on the contrary, the most pure and holy of human souls, whom He inspires and endows with prophetic power. And therefore, whatever else in the Mosaic writings may excite our wonder, the following must be considered as fitted to do so: "Ye shall not practise augury, nor observe the flight of birds;" [4055] and in another place: "For the nations whom the Lord thy God will destroy from before thy face, shall listen to omens and divinations; but as for thee, the Lord thy God has not suffered thee to do so." [4056] And he adds: "A prophet shall the Lord your God raise up unto you from among your brethren." [4057] On one occasion, moreover, God, wishing by means of an augur to turn away (His people) from the practice of divination, caused the spirit that was in the augur to speak as follows: "For there is no enchantment in Jacob, nor is there divination in Israel. In due time will it be declared to Jacob and Israel what the Lord will do." [4058] And now, we who knew these and similar sayings wish to observe this precept with the mystical meaning, viz., "Keep thy heart with all diligence," [4059] that nothing of a demoniacal nature may enter into our minds, or any spirit of our adversaries turn our imagination whither it chooses. But we pray that the light of the knowledge of the glory of God may shine in our hearts, and that the Spirit of God may dwell in our imaginations, and lead them to contemplate the things of God; for "as many as are led by the Spirit of God, they are the sons of God." [4060] __________________________________________________________________ [4054] oute tois tuchousi ton anthropon. [4055] Cf. Lev. xix. 26. The Septuagint here differs from the Masoretic text. [4056] Cf. Deut. xviii. 14, cf. 12. [4057] Cf. Deut. xviii. 15. [4058] Cf. Num. xxiii. 23. [4059] Prov. iv. 23. [4060] Cf. Rom. viii. 14. __________________________________________________________________ Chapter XCVI. We ought to take note, however, that the power of foreknowing the future is by no means a proof of divinity; for in itself it is a thing indifferent, and is found occurring amongst both good and bad. Physicians, at any rate, by means of their professional skill foreknow certain things, although their character may happen to be bad. And in the same way also pilots, although perhaps wicked men, are able to foretell the signs [4061] (of good or bad weather), and the approach of violent tempests of wind, and atmospheric changes, [4062] because they gather this knowledge from experience and observation, although I do not suppose that on that account any one would term them "gods" if their characters happened to be bad. The assertion, then, of Celsus is false, when he says: "What could be called more divine than the power of foreknowing and foretelling the future?" And so also is this, that "many of the animals claim to have ideas of God;" for none of the irrational animals possess any idea of God. And wholly false, too, is his assertion, that "the irrational animals are nearer the society of God (than men)," when even men who are still in a state of wickedness, however great their progress in knowledge, are far removed from that society. It is, then, those alone who are truly wise and sincerely religious who are nearer to God's society; such persons as were our prophets, and Moses, to the latter of whom, on account of his exceeding purity, the Scripture said: "Moses alone shall come near the Lord, but the rest shall not come nigh." [4063] __________________________________________________________________ [4061] episemasias. [4062] tropas. [4063] Cf. Ex. xxiv. 2. __________________________________________________________________ Chapter XCVII. How impious, indeed, is the assertion of this man, who charges us with impiety, that "not only are the irrational animals wiser than the human race, but that they are more beloved by God (than they)!" And who would not be repelled (by horror) from paying any attention to a man who declared that a serpent, and a fox, and a wolf, and an eagle, and a hawk, were more beloved by God than the human race? For it follows from his maintaining such a position, that if these animals be more beloved by God than human beings, it is manifest that they are dearer to God than Socrates, and Plato, and Pythagoras, and Pherecydes, and those theologians whose praises he had sung a little before. And one might address him with the prayer: "If these animals be dearer to God than men, may you be beloved of God along with them, and be made like to those whom you consider as dearer to Him than human beings!" And let no one suppose that such a prayer is meant as an imprecation; for who would not pray to resemble in all respects those whom he believes to be dearer to God than others, in order that he, like them, may enjoy the divine love? And as Celsus is desirous to show that the assemblies of the irrational animals are more sacred than ours, he ascribes the statement to that effect not to any ordinary individuals, but to persons of intelligence. Yet it is the virtuous alone who are truly wise, for no wicked man is so. He speaks, accordingly, in the following style: "Intelligent men say that these animals hold assemblies which are more sacred than ours, and that they know what is spoken at them, and actually prove that they are not without such knowledge, when they mention beforehand that the birds have announced their intention of departing to a particular place, or of doing this thing or that, and then show that they have departed to the place in question, and have done the particular thing which was foretold." Now, truly, no person of intelligence ever related such things; nor did any wise man ever say that the assemblies of the irrational animals were more sacred than those of men. But if, for the purpose of examining (the soundness of) his statements, we look to their consequences, it is evident that, in his opinion, the assemblies of the irrational animals are more sacred than those of the venerable Pherecydes, and Pythagoras, and Socrates, and Plato, and of philosophers in general; which assertion is not only incongruous [4064] in itself, but full of absurdity. In order that we may believe, however, that certain individuals do learn from the indistinct sound of birds that they are about to take their departure, and do this thing or that, and announce these things beforehand, we would say that this information is imparted to men by demons by means of signs, with the view of having men deceived by demons, and having their understanding dragged down from God and heaven to earth, and to places lower still. __________________________________________________________________ [4064] apemphainon. __________________________________________________________________ Chapter XCVIII. I do not know, moreover, how Celsus could hear of the elephants' (fidelity to) oaths, and of their great devotedness to our God, and of the knowledge which they possess of Him. For I know many wonderful things which are related of the nature of this animal, and of its gentle disposition. But I am not aware that any one has spoken of its observance of oaths; unless indeed to its gentle disposition, and its observance of compacts, so to speak, when once concluded between it and man, he give the name of keeping its oath, which statement also in itself is false. For although rarely, yet sometimes it has been recorded that, after their apparent tameness, they have broken out against men in the most savage manner, and have committed murder, and have been on that account condemned to death, because no longer of any use. And seeing that after this, in order to establish (as he thinks he does) that the stork is more pious than any human being, he adduces the accounts which are narrated regarding that creature's display of filial affection [4065] in bringing food to its parents for their support, we have to say in reply, that this is done by the storks, not from a regard to what is proper, nor from reflection, but from a natural instinct; the nature which formed them being desirous to show an instance among the irrational animals which might put men to shame, in the matter of exhibiting their gratitude to their parents. And if Celsus had known how great the difference is between acting in this way from reason, and from an irrational natural impulse, he would not have said that storks are more pious than human beings. But further, Celsus, as still contending for the piety of the irrational creation, quotes the instance of the Arabian bird the phoenix, which after many years repairs to Egypt, and bears thither its parent, when dead and buried in a ball of myrrh, and deposits its body in the Temple of the Sun. Now this story is indeed recorded, and, if it be true, [4066] it is possible that it may occur in consequence of some provision of nature; divine providence freely displaying to human beings, by the differences which exist among living things, the variety of constitution which prevails in the world, and which extends even to birds, and in harmony with which He has brought into existence one creature, the only one of its kind, in order that by it men may be led to admire, not the creature, but Him who created it. __________________________________________________________________ [4065] antipelargountos. [4066] [See vol. i. pp. viii., 12, this series. Observe, Origen, in Egypt, doubts the story.] __________________________________________________________________ Chapter XCIX. In addition to all that he has already said, Celsus subjoins the following: "All things, accordingly, were not made for man, any more than they were made for lions, or eagles, or dolphins, but that this world, as being God's work, might be perfect and entire in all respects. For this reason all things have been adjusted, not with reference to each other, but with regard to their bearing upon the whole. [4067] And God takes care of the whole, and (His) providence will never forsake it; and it does not become worse; nor does God after a time bring it back to himself; nor is He angry on account of men any more than on account of apes or flies; nor does He threaten these beings, each one of which has received its appointed lot in its proper place." Let us then briefly reply to these statements. I think, indeed, that I have shown in the preceding pages that all things were created for man, and every rational being, and that it was chiefly for the sake of the rational creature that the creation took place. Celsus, indeed, may say that this was done not more for man than for lions, or the other creatures which he mentions; but we maintain that the Creator did not form these things for lions, or eagles, or dolphins, but all for the sake of the rational creature, and "in order that this world, as being God's work, might be perfect and complete in all things." For to this sentiment we must yield our assent as being well said. And God takes care, not, as Celsus supposes, merely of the whole, but beyond the whole, in a special degree of every rational being. Nor will Providence ever abandon the whole; for although it should become more wicked, owing to the sin of the rational being, which is a portion of the whole, He makes arrangements to purify it, and after a time to bring back the whole to Himself. Moreover, He is not angry with apes or flies; but on human beings, as those who have transgressed the laws of nature, He sends judgments and chastisements, and threatens them by the mouth of the prophets, and by the Saviour who came to visit the whole human race, that those who hear the threatenings may be converted by them, while those who neglect these calls to conversion may deservedly suffer those punishments which it becomes God, in conformity with that will of His which acts for the advantage of the whole, to inflict upon those who need such painful discipline and correction. But as our fourth book has now attained sufficient dimensions, we shall here terminate our discourse. And may God grant, through His Son, who is God the Word, and Wisdom, and Truth, and Righteousness, and everything else which the sacred Scriptures when speaking of God call Him, that we may make a good beginning of the fifth book, to the benefit of our readers, and may bring it to a successful conclusion, with the aid of His word abiding in our soul. __________________________________________________________________ [4067] all' ei me pan ergon. "Gelenius does not recognise these words, and Guietus regards them as superfluous." They are omitted in the translation. __________________________________________________________________ Elucidation. ------------------------ (Stated in obscure terms, with advantage, p. 495.) Turn back to the Second Apology of Justin (cap. ix.), "Eternal punishment not a mere threat;" [4068] also to Clement (Stromata, iv. cap. xxiv.), "the reason and end of divine punishments." [4069] Now compare Gieseler [4070] (vol. i. p. 212) for what he so sweepingly asserts. And on the doctrine of Origen, let me quote a very learned and on such points a most capable judge, the late erudite and pious half-Gallican Dr. Pusey. He says:-- "Celsus and Origen are both witnesses that Christians believed in the eternity of punishment. Celsus, to weaken the force of the argument from the sufferings which the martyrs underwent sooner than abjure Christianity, tells Origen that heathen priests taught the same doctrine of eternal punishment as the Christians, and that the only question was, which was right. [4071] "Origen answers, I should say that the truth lies with those who are able to induce their hearers to live as men convinced of the truth of what they have heard. Jews and Christians have been thus affected by the doctrines which they hold about the world to come, the rewards of the righteous, and the punishments of the wicked. Who have been moved in this way, in regard to eternal punishments, by the teaching of heathen priests and mystagogues?' "Origen's answer acknowledges that the doctrine of eternal punishment had been taught to Christians, that One [Christ] had taught it, and that it had produced the effects He had [in view] in teaching it; viz., to set Christians to strive with all their might to conquer the sin which produced it." [4072] On this most painful subject my natural feelings are much with Canon Farrar; but, after lifelong application to the subject, I must think Dr. Pusey holds with his Master, Christ. I feel willing to leave it all with Him who died for sinners, and the cross shuts my mouth. "Herein is love;" and I cannot dictate to such love, from my limited mind, and capacity, and knowledge of His universe. Here let "every thought be brought into captivity to the obedience of Christ." Let us sacrifice "imaginations and every high thing that exalteth itself," and leave our Master alike supreme in our affections and over our intellectual powers. He merits such subjection. Let us preach His words, and leave Him to explain them when He shall "condemn every tongue that shall rise against Him in judgment." Let me also refer to Bledsoe's most solemn and searching reply to John Foster; also to his answer to Lord Kames's effort to help the Lord out of a supposed difficulty. [4073] I am sorry that Tillotson exposed himself to a witty retort by the same author, in these words: "If the Almighty really undertook to deceive the world for its own good, it is a pity He did not take the precaution to prevent the archbishop from detecting the cheat,...not suffering his secret to get into the possession of one who has so indiscreetly published it." The awful importance of the subject, and the recently awakened interest in its discussion, have led me to enlarge this annotation. __________________________________________________________________ [4068] Our vol. i. p. 191. [4069] Our vol. ii. p. 437. [4070] Ed. Philadelphia, 1836. [4071] See this treatise, Book VIII. cap. xlviii., infra. [4072] What is of Faith as to Everlasting Punishment? in reply to Dr. Farrar's Challenge, 1879. By the Rev. E. B. Pusey, D.D., Oxford, 1881. [4073] Theodicy, pp. 295-311 (answer to Foster), p. 81 (to Lord Kames), p. 310 (to Tillotson). I must confess that Bledsoe is paulo iniquior when he gives no reference to Tillotson's language. If the retort is based on the sermon (xxxv. vol. iii. p. 350, ed. folio, 1720) on the "Eternity of Torment," however, I do not think it just. The latitudinarian primate restricts himself therein to a very guarded statement of that reserved right by which any governor commutes or remits punishment, though he cannot modify a promise of reward. I wish modern apologists for the divine sovereignty had not gone farther. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book V. Chapter I. It is not, my reverend Ambrosius, because we seek after many words--a thing which is forbidden, and in the indulgence of which it is impossible to avoid sin [4074] --that we now begin the fifth book of our reply to the treatise of Celsus, but with the endeavour, so far as may be within our power, to leave none of his statements without examination, and especially those in which it might appear to some that he had skilfully assailed us and the Jews. If it were possible, indeed, for me to enter along with my words into the conscience of every one without exception who peruses this work, and to extract each dart which wounds him who is not completely protected with the "whole armour" of God, and apply a rational medicine to cure the wound inflicted by Celsus, which prevents those who listen to his words from remaining "sound in the faith," I would do so. But since it is the work of God alone, in conformity with His own Spirit, and along with that of Christ, to take up His abode invisibly in those persons whom He judges worthy of being visited; so, on the other hand, is our object to try, by means of arguments and treatises, to confirm men in their faith, and to earn the name of "workmen needing not to be ashamed, rightly dividing the word of truth." [4075] And there is one thing above all which it appears to us we ought to do, if we would discharge faithfully the task enjoined upon us by you, and that is to overturn to the best of our ability the confident assertions of Celsus. Let us then quote such assertions of his as follow those which we have already refuted (the reader must decide whether we have done so successfully or not), and let us reply to them. And may God grant that we approach not our subject with our understanding and reason empty and devoid of divine inspiration, that the faith of those whom we wish to aid may not depend upon human wisdom, but that, receiving the "mind" of Christ from His Father, who alone can bestow it, and being strengthened by participating in the word of God, we may pull down "every high thing that exalteth itself against the knowledge of God," [4076] and the imagination of Celsus, who exalts himself against us, and against Jesus, and also against Moses and the prophets, in order that He who "gave the word to those who published it with great power" [4077] may supply us also, and bestow upon us "great power," so that faith in the word and power of God may be implanted in the minds of all who will peruse our work. __________________________________________________________________ [4074] Cf. Prov. x. 19. [4075] Cf. 2 Tim. ii. 15. [4076] Cf. 2 Cor. x. 5. [4077] Cf. Ps. lxviii. 11. __________________________________________________________________ Chapter II. We have now, then, to refute that statement of his which runs as follows: "O Jews and Christians, no God or son of a God either came or will come down (to earth). But if you mean that certain angels did so, then what do you call them? Are they gods, or some other race of beings? Some other race of beings (doubtless), and in all probability demons." Now as Celsus here is guilty of repeating himself (for in the preceding pages such assertions have been frequently advanced by him), it is unnecessary to discuss the matter at greater length, seeing what we have already said upon this point may suffice. We shall mention, however, a few considerations out of a greater number, such as we deem in harmony with our former arguments, but which have not altogether the same bearing as they, and by which we shall show that in asserting generally that no God, or son of God, ever descended (among men), he overturns not only the opinions entertained by the majority of mankind regarding the manifestation of Deity, but also what was formerly admitted by himself. For if the general statement, that "no God or son of God has come down or will come down," be truly maintained by Celsus, it is manifest that we have here overthrown the belief in the existence of gods upon the earth who had descended from heaven either to predict the future to mankind or to heal them by means of divine responses; and neither the Pythian Apollo, nor Æsculapius, nor any other among those supposed to have done so, would be a god descended from heaven. He might, indeed, either be a god who had obtained as his lot (the obligation) to dwell on earth for ever, and be thus a fugitive, as it were, from the abode of the gods, or he might be one who had no power to share in the society of the gods in heaven; [4078] or else Apollo, and Æsculapius, and those others who are believed to perform acts on earth, would not be gods, but only certain demons, much inferior to those wise men among mankind, who on account of their virtue ascend to the vault [4079] of heaven. __________________________________________________________________ [4078] tois ekei theois. [4079] hapsida. __________________________________________________________________ Chapter III. But observe how, in his desire to subvert our opinions, he who never acknowledged himself throughout his whole treatise to be an Epicurean, is convicted of being a deserter to that sect. And now is the time for you, (reader), who peruse the works of Celsus, and give your assent to what has been advanced, either to overturn the belief in a God who visits the human race, and exercises a providence over each individual man, or to grant this, and prove the falsity of the assertions of Celsus. If you, then, wholly annihilate providence, you will falsify those assertions of his in which he grants the existence of "God and a providence," in order that you may maintain the truth of your own position; but if, on the other hand, you still admit the existence of providence, because you do not assent to the dictum of Celsus, that "neither has a God nor the son of a God come down nor is to come down [4080] to mankind," why not rather carefully ascertain from the statements made regarding Jesus, and the prophecies uttered concerning Him, who it is that we are to consider as having come down to the human race as God, and the Son of God?--whether that Jesus who said and ministered so much, or those who under pretence of oracles and divinations, do not reform the morals of their worshippers, but who have besides apostatized from the pure and holy worship and honour due to the Maker of all things, and who tear away the souls of those who give heed to them from the one only visible and true God, under a pretence of paying honour to a multitude of deities? __________________________________________________________________ [4080] katerchesthai. __________________________________________________________________ Chapter IV. But since he says, in the next place, as if the Jews or Christians had answered regarding those who come down to visit the human race, that they were angels: "But if ye say that they are angels, what do you call them?" he continues, "Are they gods, or some other race of beings?" and then again introduces us as if answering, "Some other race of beings, and probably demons,"--let us proceed to notice these remarks. For we indeed acknowledge that angels are "ministering spirits," and we say that "they are sent forth to minister for them who shall be heirs of salvation;" [4081] and that they ascend, bearing the supplications of men, to the purest of the heavenly places in the universe, or even to supercelestial regions purer still; [4082] and that they come down from these, conveying to each one, according to his deserts, something enjoined by God to be conferred by them upon those who are to be the recipients of His benefits. Having thus learned to call these beings "angels" from their employments, we find that because they are divine they are sometimes termed "god" in the sacred Scriptures, [4083] but not so that we are commanded to honour and worship in place of God those who minister to us, and bear to us His blessings. For every prayer, and supplication, and intercession, and thanksgiving, is to be sent up to the Supreme God through the High Priest, who is above all the angels, the living Word and God. And to the Word Himself shall we also pray and make intercessions, and offer thanksgivings and supplications to Him, if we have the capacity of distinguishing between the proper use and abuse of prayer. [4084] __________________________________________________________________ [4081] Cf. Heb. i. 14. [4082] en tois katharotatois tou kosmou choriois epouraniois, e kai tois touton katharoterois uperouraniois. [4083] Cf. Ps. lxxxvi. 8; xcvi. 4; cxxxvi. 2. [4084] ean dunometha katakouein tes peri proseuches kuriolexias kai katachreseos. __________________________________________________________________ Chapter V. For to invoke angels without having obtained a knowledge of their nature greater than is possessed by men, would be contrary to reason. But, conformably to our hypothesis, let this knowledge of them, which is something wonderful and mysterious, be obtained. Then this knowledge, making known to us their nature, and the offices to which they are severally appointed, will not permit us to pray with confidence to any other than to the Supreme God, who is sufficient for all things, and that through our Saviour the Son of God, who is the Word, and Wisdom, and Truth, and everything else which the writings of God's prophets and the apostles of Jesus entitle Him. And it is enough to secure that the holy angels of God be propitious to us, [4085] and that they do all things on our behalf, that our disposition of mind towards God should imitate as far as it is within the power of human nature the example of these holy angels, who again follow the example of their God; and that the conceptions which we entertain of His Son, the Word, so far as attainable by us, should not be opposed to the clearer conceptions of Him which the holy angels possess, but should daily approach these in clearness and distinctness. But because Celsus has not read our holy Scriptures, he gives himself an answer as if it came from us, saying that we "assert that the angels who come down from heaven to confer benefits on mankind are a different race from the gods," and adds that "in all probability they would be called demons by us:" not observing that the name "demons" is not a term of indifferent meaning like that of "men," among whom some are good and some bad, nor yet a term of excellence like that of "the gods," which is applied not to wicked demons, or to statues, or to animals, but (by those who know divine things) to what is truly divine and blessed; whereas the term "demons" is always applied to those wicked powers, freed from the encumbrance of a grosser body, who lead men astray, and fill them with distractions and drag them down from God and supercelestial thoughts to things here below. __________________________________________________________________ [4085] [Comp. Col. iii. 18 and cap. viii., infra.] __________________________________________________________________ Chapter VI. He next proceeds to make the following statement about the Jews:--"The first point relating to the Jews which is fitted to excite wonder, is that they should worship the heaven and the angels who dwell therein, and yet pass by and neglect its most venerable and powerful parts, as the sun, the moon, and the other heavenly bodies, both fixed stars and planets, as if it were possible that the whole' could be God, and yet its parts not divine; or (as if it were reasonable) to treat with the greatest respect those who are said to appear to such as are in darkness somewhere, blinded by some crooked sorcery, or dreaming dreams through the influence of shadowy spectres, [4086] while those who prophesy so clearly and strikingly to all men, by means of whom rain, and heat, and clouds, and thunder (to which they offer worship), and lightnings, and fruits, and all kinds of productiveness, are brought about,--by means of whom God is revealed to them,--the most prominent heralds among those beings that are above,--those that are truly heavenly angels,--are to be regarded as of no account!" In making these statements, Celsus appears to have fallen into confusion, and to have penned them from false ideas of things which he did not understand; for it is patent to all who investigate the practices of the Jews, and compare them with those of the Christians, that the Jews who follow the law, which, speaking in the person of God, says, "Thou shalt have no other gods before Me: thou shalt not make unto thee an image, nor a likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth; thou shalt not bow down to them, nor serve them," [4087] worship nothing else than the Supreme God, who made the heavens, and all things besides. Now it is evident that those who live according to the law, and worship the Maker of heaven, will not worship the heaven at the same time with God. Moreover, no one who obeys the law of Moses will bow down to the angels who are in heaven; and, in like manner, as they do not bow down to sun, moon, and stars, the host of heaven, they refrain from doing obeisance to heaven and its angels, obeying the law which declares: "Lest thou lift up thine eyes to heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldst be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations." [4088] __________________________________________________________________ [4086] e tous men en skoto pou ek goeteias ouk orthes tuphlottousin, e di' amudron phasmaton oneirottousin enchrimptein legomenous, eu mala threskeuein. [4087] Cf. Ex. xx. 3, 4, 5. [4088] Cf. Deut. iv. 19. __________________________________________________________________ Chapter VII. Having, moreover, assumed that the Jews consider the heaven to be God, he adds that this is absurd; finding fault with those who bow down to the heaven, but not also to the sun, and moon, and stars, saying that the Jews do this, as if it were possible that "the whole" should be God, and its several parts not divine. And he seems to call the heaven "a whole," and sun, moon, and stars its several parts. Now, certainly neither Jews nor Christians call the "heaven" God. Let it be granted, however, that, as he alleges, the heaven is called God by the Jews, and suppose that sun, moon, and stars are parts of "heaven,"--which is by no means true, for neither are the animals and plants upon the earth any portion of it,--how is it true, even according to the opinions of the Greeks, that if God be a whole, His parts also are divine? Certainly they say that the Cosmos taken as the whole [4089] is God, the Stoics calling it the First God, the followers of Plato the Second, and some of them the Third. According to these philosophers, then, seeing the whole Cosmos is God, its parts also are divine; so that not only are human beings divine, but the whole of the irrational creation, as being "portions" of the Cosmos; and besides these, the plants also are divine. And if the rivers, and mountains, and seas are portions of the Cosmos, then, since the whole Cosmos is God, are the rivers and seas also gods? But even this the Greeks will not assert. Those, however, who preside over rivers and seas (either demons or gods, as they call them), they would term gods. Now from this it follows that the general statement of Celsus, even according to the Greeks, who hold the doctrine of Providence, is false, that if any "whole" be a god, its parts necessarily are divine. But it follows from the doctrine of Celsus, that if the Cosmos be God, all that is in it is divine, being parts of the Cosmos. Now, according to this view, animals, as flies, and gnats, and worms, and every species of serpent, as well as of birds and fishes, will be divine,--an assertion which would not be made even by those who maintain that the Cosmos is God. But the Jews, who live according to the law of Moses, although they may not know how to receive the secret meaning of the law, which is conveyed in obscure language, will not maintain that either the heaven or the angels are God. __________________________________________________________________ [4089] to holon ho kosmos. __________________________________________________________________ Chapter VIII. As we allege, however, that he has fallen into confusion in consequence of false notions which he has imbibed, come and let us point them out to the best of our ability, and show that although Celsus considers it to be a Jewish custom to bow down to the heaven and the angels in it, such a practice is not at all Jewish, but is in violation of Judaism, as it also is to do obeisance to sun, moon, and stars, as well as images. You will find at least in the book of Jeremiah the words of God censuring by the mouth of the prophet the Jewish people for doing obeisance to such objects, and for sacrificing to the queen of heaven, and to all the host of heaven. [4090] The writings of the Christians, moreover, show, in censuring the sins committed among the Jews, that when God abandoned that people on account of certain sins, these sins (of idol-worship) also were committed by them. For it is related in the Acts of the Apostles regarding the Jews, that "God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to Me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which you made to worship them." [4091] And in the writings of Paul, who was carefully trained in Jewish customs, and converted afterwards to Christianity by a miraculous appearance of Jesus, the following words may be read in the Epistle to the Colossians: "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind; and not holding the Head, from which all the body by joint and bands having nourishment ministered, and knit together, increaseth with the increase of God." [4092] But Celsus, having neither read these verses, nor having learned their contents from any other source, has represented, I know not how, the Jews as not transgressing their law in bowing down to the heavens, and to the angels therein. __________________________________________________________________ [4090] Cf. Jer. vii. 17, 18. [4091] Cf. Acts vii. 42, 43. [4092] Cf. Col. ii. 18, 19. __________________________________________________________________ Chapter IX. And still continuing a little confused, and not taking care to see what was relevant to the matter, he expressed his opinion that the Jews were induced by the incantations employed in jugglery and sorcery (in consequence of which certain phantoms appear, in obedience to the spells employed by the magicians) to bow down to the angels in heaven, not observing that this was contrary to their law, which said to them who practised such observances: "Regard not them which have familiar spirits, [4093] neither seek after wizards, [4094] to be defiled by them: I am the Lord your God." [4095] He ought, therefore, either not to have at all attributed this practice to the Jews, seeing he has observed that they keep their law, and has called them "those who live according to their law;" or if he did attribute it, he ought to have shown that the Jews did this in violation of their code. But again, as they transgress their law who offer worship to those who are said to appear to them who are involved in darkness and blinded by sorcery, and who dream dreams, owing to obscure phantoms presenting themselves; so also do they transgress the law who offer sacrifice to sun, moon, and stars. [4096] And there is thus great inconsistency in the same individual saying that the Jews are careful to keep their law by not bowing down to sun, and moon, and stars, while they are not so careful to keep it in the matter of heaven and the angels. __________________________________________________________________ [4093] engastrimuthois. [4094] epaoidois. [4095] Cf. Lev. xix. 31. [4096] The emendations of Ruæus have been adopted in the translation, the text being probably corrupt. Cf. Ruæus, in loc. __________________________________________________________________ Chapter X. And if it be necessary for us to offer a defence of our refusal to recognise as gods, equally with angels, and sun, and moon, and stars, those who are called by the Greeks "manifest and visible" divinities, we shall answer that the law of Moses knows that these latter have been apportioned by God among all the nations under the heaven, but not amongst those who were selected by God as His chosen people above all the nations of the earth. For it is written in the book of Deuteronomy: "And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldst be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations unto the whole heaven. But the Lord hath taken us, and brought us forth out of the iron furnace, even out of Egypt, to be unto Him a people of inheritance, as ye are this day." [4097] The Hebrew people, then, being called by God a "chosen generation, and a royal priesthood, and a holy nation, and a purchased people," [4098] regarding whom it was foretold to Abraham by the voice of the Lord addressed to him, "Look now towards heaven, and tell the stars, if thou be able to number them: and He said unto him, So shall thy seed be;" [4099] and having thus a hope that they would become as the stars of heaven, were not likely to bow down to those objects which they were to resemble as a result of their understanding and observing the law of God. For it was said to them: "The Lord our God hath multiplied us; and, behold, ye are this day as the stars of heaven for multitude." [4100] In the book of Daniel, also, the following prophecies are found relating to those who are to share in the resurrection: "And at that time thy people shall be delivered, every one that has been written in the book. And many of them that sleep in the dust [4101] of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament, and (those) of the many righteous [4102] as the stars for ever and ever," [4103] etc. And hence Paul, too, when speaking of the resurrection, says: "And there are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead." [4104] It was not therefore consonant to reason that those who had been taught sublimely [4105] to ascend above all created things, and to hope for the enjoyment of the most glorious rewards with God on account of their virtuous lives, and who had heard the words, "Ye are the light of the world," [4106] and, "Let your light so shine before men, that they, seeing your good works, may glorify your Father who is in heaven," [4107] and who possessed through practice this brilliant and unfading wisdom, or who had secured even the "very reflection of everlasting light," [4108] should be so impressed with the (mere) visible light of sun, and moon, and stars, that, on account of that sensible light of theirs, they should deem themselves (although possessed of so great a rational light of knowledge, and of the true light, and the light of the world, and the light of men) to be somehow inferior to them, and to bow down to them; seeing they ought to be worshipped, if they are to receive worship at all, not for the sake of the sensible light which is admired by the multitude, but because of the rational and true light, if indeed the stars in heaven are rational and virtuous beings, and have been illuminated with the light of knowledge by that wisdom which is the "reflection of everlasting light." For that sensible light of theirs is the work of the Creator of all things, while that rational light is derived perhaps from the principle of free-will within them. [4109] __________________________________________________________________ [4097] Cf. Deut. iv. 19, 20. [4098] Cf. 1 Pet. ii. 9. [4099] Cf. Gen. xv. 5. [4100] Cf. Deut. i. 10. [4101] chomati. [4102] apo ton dikaion ton pollon. [4103] Cf. Dan. xii. 1, 2, 3. [4104] Cf. 1 Cor. xv. 40-42. [4105] megalophuos. [4106] Matt. v. 14. [4107] Cf. Matt. v. 16. [4108] Cf. Origen, de Principiis, i. c. vii. [4109] ek tou en autois autexousiou eleluthos. __________________________________________________________________ Chapter XI. But even this rational light itself ought not to be worshipped by him who beholds and understands the true light, by sharing in which these also are enlightened; nor by him who beholds God, the Father of the true light,--of whom it has been said, "God is light, and in Him there is no darkness at all." [4110] Those, indeed, who worship sun, moon, and stars because their light is visible and celestial, would not bow down to a spark of fire or a lamp upon earth, because they see the incomparable superiority of those objects which are deemed worthy of homage to the light of sparks and lamps. So those who understand that God is light, and who have apprehended that the Son of God is "the true light which lighteth every man that cometh into the world," and who comprehend also how He says, "I am the light of the world," would not rationally offer worship to that which is, as it were, a spark in sun, moon, and stars, in comparison with God, who is light of the true light. Nor is it with a view to depreciate these great works of God's creative power, or to call them, after the fashion of Anaxagoras, "fiery masses," [4111] that we thus speak of sun, and moon, and stars; but because we perceive the inexpressible superiority of the divinity of God, and that of His only-begotten Son, which surpasses all other things. And being persuaded that the sun himself, and moon, and stars pray to the Supreme God through His only-begotten Son, we judge it improper to pray to those beings who themselves offer up prayers (to God), seeing even they themselves would prefer that we should send up our requests to the God to whom they pray, rather than send them downwards to themselves, or apportion our power of prayer [4112] between God and them. [4113] And here I may employ this illustration, as bearing upon this point: Our Lord and Saviour, hearing Himself on one occasion addressed as "Good Master," [4114] referring him who used it to His own Father, said, "Why callest thou Me good? There is none good but one, that is, God the Father." [4115] And since it was in accordance with sound reason that this should be said by the Son of His Father's love, as being the image of the goodness of God, why should not the sun say with greater reason to those that bow down to him, Why do you worship me? "for thou wilt worship the Lord thy God, and Him only shalt thou serve;" [4116] for it is He whom I and all who are with me serve and worship. And although one may not be so exalted (as the sun), nevertheless let such an one pray to the Word of God (who is able to heal him), and still more to His Father, who also to the righteous of former times "sent His word, and healed them, and delivered them from their destructions." [4117] __________________________________________________________________ [4110] Cf. 1 John i. 5. [4111] mudron diapuron. [4112] ten euktiken dunamin. [4113] [See note in Migne's edition of Origen's Works, vol. i. p. 1195; also note supra, p. 262. S.] [4114] Cf. Matt. xix. 17; cf. Mark x. 18. [4115] Ibid. [4116] Cf. Deut. vi. 13. [4117] Cf. Ps. cvii. 20. __________________________________________________________________ Chapter XII. God accordingly, in His kindness, condescends to mankind, not in any local sense, but through His providence; [4118] while the Son of God, not only (when on earth), but at all times, is with His own disciples, fulfilling the promise, "Lo, I am with you always, even to the end of the world." [4119] And if a branch cannot bear fruit except it abide in the vine, it is evident that the disciples also of the Word, who are the rational branches of the Word's true vine, cannot produce the fruits of virtue unless they abide in the true vine, the Christ of God, who is with us locally here below upon the earth, and who is with those who cleave to Him in all parts of the world, and is also in all places with those who do not know Him. Another is made manifest by that John who wrote the Gospel, when, speaking in the person of John the Baptist, he said, "There standeth one among you whom ye know not; He it is who cometh after me." [4120] And it is absurd, when He who fills heaven and earth, and who said, "Do I not fill heaven and earth? saith the Lord," [4121] is with us, and near us (for I believe Him when He says, "I am a God nigh at hand, and not afar off, saith the Lord" [4122] ) to seek to pray to sun or moon, or one of the stars, whose influence does not reach the whole of the world. [4123] But, to use the very words of Celsus, let it be granted that "the sun, moon, and stars do foretell rain, and heat, and clouds, and thunders," why, then, if they really do foretell such great things, ought we not rather to do homage to God, whose servant they are in uttering these predictions, and show reverence to Him rather than His prophets? Let them predict, then, the approach of lightnings, and fruits, and all manner of productions, and let all such things be under their administration; yet we shall not on that account worship those who themselves offer worship, as we do not worship even Moses, and those prophets who came from God after him, and who predicted better things than rain, and heat, and clouds, and thunders, and lightnings, and fruits, and all sorts of productions visible to the senses. Nay, even if sun, and moon, and stars were able to prophesy better things than rain, not even then shall we worship them, but the Father of the prophecies which are in them, and the Word of God, their minister. But grant that they are His heralds, and truly messengers of heaven, why, even then ought we not to worship the God whom they only proclaim and announce, rather than those who are the heralds and messengers? __________________________________________________________________ [4118] pronoetikos. [4119] Matt. xxviii. 20. [4120] Cf. John i. 26, 27. [4121] Cf. Jer. xxiii. 24. [4122] Cf. Jer. xxiii. 23. [4123] zetein euchesthai to me phthanonti epi ta sumpanta. __________________________________________________________________ Chapter XIII. Celsus, moreover, assumes that sun, and moon, and stars are regarded by us as of no account. Now, with regard to these, we acknowledge that they too are "waiting for the manifestation of the sons of God," being for the present subjected to the "vanity" of their material bodies, "by reason of Him who has subjected the same in hope." [4124] But if Celsus had read the innumerable other passages where we speak of sun, moon, and stars, and especially these,--"Praise Him, all ye stars, and thou, O light," and, "Praise Him, ye heaven of heavens," [4125] --he would not have said of us that we regard such mighty beings, which "greatly praise" the Lord God, as of no account. Nor did Celsus know the passage: "For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope; because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." [4126] And with these words let us terminate our defence against the charge of not worshipping sun, moon, and stars. And let us now bring forward those statements of his which follow, that we may, God willing, address to him in reply such arguments as shall be suggested by the light of truth. __________________________________________________________________ [4124] Cf. Rom. viii. 19-21. [4125] Cf. Ps. cxlviii. 3, 4. [4126] Cf. Rom. viii. 19-21. __________________________________________________________________ Chapter XIV. The following, then, are his words: "It is folly on their part to suppose that when God, as if He were a cook, [4127] introduces the fire (which is to consume the world), all the rest of the human race will be burnt up, while they alone will remain, not only such of them as are then alive, but also those who are long since dead, which latter will arise from the earth clothed with the self-same flesh (as during life); for such a hope is simply one which might be cherished by worms. For what sort of human soul is that which would still long for a body that had been subject to corruption? Whence, also, this opinion of yours is not shared by some of the Christians, and they pronounce it to be exceedingly vile, and loathsome, and impossible; for what kind of body is that which, after being completely corrupted, can return to its original nature, and to that self-same first condition out of which it fell into dissolution? Being unable to return any answer, they betake themselves to a most absurd refuge, viz., that all things are possible to God. And yet God cannot do things that are disgraceful, nor does He wish to do things that are contrary to His nature; nor, if (in accordance with the wickedness of your own heart) you desired anything that was evil, would God accomplish it; nor must you believe at once that it will be done. For God does not rule the world in order to satisfy inordinate desires, or to allow disorder and confusion, but to govern a nature that is upright and just. [4128] For the soul, indeed, He might be able to provide an everlasting life; while dead bodies, on the contrary, are, as Heraclitus observes, more worthless than dung. God, however, neither can nor will declare, contrary to all reason, that the flesh, which is full of those things which it is not even honourable to mention, is to exist for ever. For He is the reason of all things that exist, and therefore can do nothing either contrary to reason or contrary to Himself." __________________________________________________________________ [4127] hosper mageiros. [4128] ou gar tes plemmelous orexeos, oude tes peplanemenes akosmias, alla tes orthes kai dikaias phuseos Theos estin archegetes. __________________________________________________________________ Chapter XV. Observe, now, here at the very beginning, how, in ridiculing the doctrine of a conflagration of the world, held by certain of the Greeks who have treated the subject in a philosophic spirit not to be depreciated, he would make us, "representing God, as it were, as a cook, hold the belief in a general conflagration;" not perceiving that, as certain Greeks were of opinion (perhaps having received their information from the ancient nation of the Hebrews), it is a purificatory fire which is brought upon the world, and probably also on each one of those who stand in need of chastisement by the fire and healing at the same time, seeing it burns indeed, but does not consume, those who are without a material body, [4129] which needs to be consumed by that fire, and which burns and consumes those who by their actions, words, and thoughts have built up wood, or hay, or stubble, in that which is figuratively termed a "building." [4130] And the holy Scriptures say that the Lord will, like a refiner's fire and fullers' soap, [4131] visit each one of those who require purification, because of the intermingling in them of a flood of wicked matter proceeding from their evil nature; who need fire, I mean, to refine, as it were, (the dross of) those who are intermingled with copper, and tin, and lead. And he who likes may learn this from the prophet Ezekiel. [4132] But that we say that God brings fire upon the world, not like a cook, but like a God, who is the benefactor of them who stand in need of the discipline of fire, [4133] will be testified by the prophet Isaiah, in whose writings it is related that a sinful nation was thus addressed: "Because thou hast coals of fire, sit upon them: they shall be to thee a help." [4134] Now the Scripture is appropriately adapted to the multitudes of those who are to peruse it, because it speaks obscurely of things that are sad and gloomy, [4135] in order to terrify those who cannot by any other means be saved from the flood of their sins, although even then the attentive reader will clearly discover the end that is to be accomplished by these sad and painful punishments upon those who endure them. It is sufficient, however, for the present to quote the words of Isaiah: "For My name's sake will I show Mine anger, and My glory I will bring upon thee, that I may not destroy thee." [4136] We have thus been under the necessity of referring in obscure terms to questions not fitted to the capacity of simple believers, [4137] who require a simpler instruction in words, that we might not appear to leave unrefuted the accusation of Celsus, that "God introduces the fire (which is to destroy the world), as if He were a cook." __________________________________________________________________ [4129] hulen. [4130] Cf. 1 Cor. iii. 12. [4131] Cf. Mal. iii. 2. [4132] Cf. Ezek. xxii. 18, 20. [4133] ponou kai puros. [4134] Cf. Isa. xlvii. 14, 15. [4135] ta skuthropa. [4136] Cf. Isa. xlviii. 9 (Septuagint). [4137] [See Robertson's History of the Church, vol. i. p. 156, 157. S.] __________________________________________________________________ Chapter XVI. From what has been said, it will be manifest to intelligent hearers how we have to answer the following: "All the rest of the race will be completely burnt up, and they alone will remain." It is not to be wondered at, indeed, if such thoughts have been entertained by those amongst us who are called in Scripture the "foolish things" of the world, and "base things," and "things which are despised," and "things which are not," because "by the foolishness of preaching it pleased God to save them that believe on Him, after that, in the wisdom of God, the world by wisdom knew not God," [4138] --because such individuals are unable to see distinctly the sense of each particular passage, [4139] or unwilling to devote the necessary leisure to the investigation of Scripture, notwithstanding the injunction of Jesus, "Search the Scriptures." [4140] The following, moreover, are his ideas regarding the fire which is to be brought upon the world by God, and the punishments which are to befall sinners. And perhaps, as it is appropriate to children that some things should be addressed to them in a manner befitting their infantile condition, to convert them, as being of very tender age, to a better course of life; so, to those whom the word terms "the foolish things of the world," and "the base," and "the despised," the just and obvious meaning of the passages relating to punishments is suitable, inasmuch as they cannot receive any other mode of conversion than that which is by fear and the presentation of punishment, and thus be saved from the many evils (which would befall them). [4141] The Scripture accordingly declares that only those who are unscathed by the fire and the punishments are to remain,--those, viz., whose opinions, and morals, and mind have been purified to the highest degree; while, on the other hand, those of a different nature--those, viz., who, according to their deserts, require the administration of punishment by fire--will be involved in these sufferings with a view to an end which it is suitable for God to bring upon those who have been created in His image, but who have lived in opposition to the will of that nature which is according to His image. And this is our answer to the statement, "All the rest of the race will be completely burnt up, but they alone are to remain." __________________________________________________________________ [4138] Cf. 1 Cor. i. 21. [4139] ta kata tous topous. [4140] Cf. John v. 39. [4141] kai ton pollon kakon apochen. __________________________________________________________________ Chapter XVII. Then, in the next place, having either himself misunderstood the sacred Scriptures, or those (interpreters) by whom they were not understood, he proceeds to assert that "it is said by us that there will remain at the time of the visitation which is to come upon the world by the fire of purification, not only those who are then alive, but also those who are long ago dead;" not observing that it is with a secret kind of wisdom that it was said by the apostle of Jesus: "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." [4142] Now he ought to have noticed what was the meaning of him who uttered these words, as being one who was by no means dead, who made a distinction between himself and those like him and the dead, and who said afterwards, "The dead shall be raised incorruptible," and "we shall be changed." And as a proof that such was the apostle's meaning in writing those words which I have quoted from the first Epistle to the Corinthians, I will quote also from the first to the Thessalonians, in which Paul, as one who is alive and awake, and different from those who are asleep, speaks as follows: "For this we say unto you by the word of the Lord, that we who are alive and remain unto the coming of the Lord, shall not prevent them who are asleep; for the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God." [4143] Then, again, after this, knowing that there were others dead in Christ besides himself and such as he, he subjoins the words, "The dead in Christ shall rise first; then we who are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air." [4144] __________________________________________________________________ [4142] Cf. 1 Cor. xv. 51, 52. [4143] Cf. 1 Thess. iv. 15, 16. [4144] Cf. 1 Thess. iv. 16, 17. __________________________________________________________________ Chapter XVIII. But since he has ridiculed at great length the doctrine of the resurrection of the flesh, which has been preached in the Churches, and which is more clearly understood by the more intelligent believer; and as it is unnecessary again to quote his words, which have been already adduced, let us, with regard to the problem [4145] (as in an apologetic work directed against an alien from the faith, and for the sake of those who are still "children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive" [4146] ), state and establish to the best of our ability a few points expressly intended for our readers. Neither we, then, nor the holy Scriptures, assert that with the same bodies, without a change to a higher condition, "shall those who were long dead arise from the earth and live again;" for in so speaking, Celsus makes a false charge against us. For we may listen to many passages of Scripture treating of the resurrection in a manner worthy of God, although it may suffice for the present to quote the language of Paul from the first Epistle to the Corinthians, where he says: "But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain; but God giveth it a body as it hath pleased Him, and to every seed his own body." [4147] Now, observe how in these words he says that there is sown, "not that body that shall be;" but that of the body which is sown and cast naked into the earth (God giving to each seed its own body), there takes place as it were a resurrection: from the seed that was cast into the ground there arising a stalk, e.g., among such plants as the following, viz., the mustard plant, or of a larger tree, as in the olive, [4148] or one of the fruit-trees. __________________________________________________________________ [4145] peri tou problematos toutou. [4146] Cf. Eph. iv. 14. [4147] Cf. 1 Cor. xv. 35-38. [4148] en elaias pureni. __________________________________________________________________ Chapter XIX. God, then, gives to each thing its own body as He pleases: as in the case of plants that are sown, so also in the case of those beings who are, as it were, sown in dying, and who in due time receive, out of what has been "sown," the body assigned by God to each one according to his deserts. And we may hear, moreover, the Scripture teaching us at great length the difference between that which is, as it were, "sown," and that which is, as it were, "raised" from it in these words: "It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body." [4149] And let him who has the capacity understand the meaning of the words: "As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly." [4150] And although the apostle wished to conceal the secret meaning of the passage, which was not adapted to the simpler class of believers, and to the understanding of the common people, who are led by their faith to enter on a better course of life, he was nevertheless obliged afterwards to say (in order that we might not misapprehend his meaning), after "Let us bear the image of the heavenly," these words also: "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." [4151] Then, knowing that there was a secret and mystical meaning in the passage, as was becoming in one who was leaving, in his Epistles, to those who were to come after him words full of significance, he subjoins the following, "Behold, I show you a mystery;" [4152] which is his usual style in introducing matters of a profounder and more mystical nature, and such as are fittingly concealed from the multitude, as is written in the book of Tobit: "It is good to keep close the secret of a king, but honourable to reveal the works of God," [4153] --in a way consistent with truth and God's glory, and so as to be to the advantage of the multitude. Our hope, then, is not "the hope of worms, nor does our soul long for a body that has seen corruption;" for although it may require a body, for the sake of moving from place to place, [4154] yet it understands--as having meditated on the wisdom (that is from above), agreeably to the declaration, "The mouth of the righteous will speak wisdom" [4155] --the difference between the "earthly house," in which is the tabernacle of the building that is to be dissolved, and that in which the righteous do groan, being burdened,--not wishing to "put off" the tabernacle, but to be "clothed therewith," that by being clothed upon, mortality might be swallowed up of life. For, in virtue of the whole nature of the body being corruptible, the corruptible tabernacle must put on incorruption; and its other part, being mortal, and becoming liable to the death which follows sin, must put on immortality, in order that, when the corruptible shall have put on incorruption, and the mortal immortality, then shall come to pass what was predicted of old by the prophets,--the annihilation of the "victory" of death (because it had conquered and subjected us to his sway), and of its "sting," with which it stings the imperfectly defended soul, and inflicts upon it the wounds which result from sin. __________________________________________________________________ [4149] Cf. 1 Cor. xv. 42-44. [4150] Cf. 1 Cor. xv. 48, 49. [4151] Cf. 1 Cor. xv. 50. [4152] Cf. 1 Cor. xv. 51. [4153] Cf. Tobit xii. 7. [4154] dia tas topikas metabaseis. [4155] Cf. Ps. xxxvii. 30. __________________________________________________________________ Chapter XX. But since our views regarding the resurrection have, as far as time would permit, been stated in part on the present occasion (for we have systematically examined the subject in greater detail in other parts of our writings); and as now we must by means of sound reasoning refute the fallacies of Celsus, who neither understands the meaning of our Scripture, nor has the capacity of judging that the meaning of our wise men is not to be determined by those individuals who make no profession of anything more than of a (simple) faith in the Christian system, let us show that men, not to be lightly esteemed on account of their reasoning powers and dialectic subtleties, have given expression to very absurd [4156] opinions. And if we must sneer [4157] at them as contemptible old wives' fables, it is at them rather than at our narrative that we must sneer. The disciples of the Porch assert, that after a period of years there will be a conflagration of the world, and after that an arrangement of things in which everything will be unchanged, as compared with the former arrangement of the world. Those of them, however, who evinced their respect for this doctrine have said that there will be a change, although exceedingly slight, at the end of the cycle, from what prevailed during the preceding. [4158] And these men maintain, that in the succeeding cycle the same things will occur, and Socrates will be again the son of Sophroniscus, and a native of Athens; and Phænarete, being married to Sophroniscus, will again become his mother. And although they do not mention the word "resurrection," they show in reality that Socrates, who derived his origin from seed, will spring from that of Sophroniscus, and will be fashioned in the womb of Phænarete; and being brought up at Athens, will practise the study of philosophy, as if his former philosophy had arisen again, and were to be in no respect different from what it was before. Anytus and Melitus, too, will arise again as accusers of Socrates, and the Council of Areopagus will condemn him to death! But what is more ridiculous still, is that Socrates will clothe himself with garments not at all different from those which he wore during the former cycle, and will live in the same unchanged state of poverty, and in the same unchanged city of Athens! And Phalaris will again play the tyrant, and his brazen bull will pour forth its bellowings from the voices of victims within, unchanged from those who were condemned in the former cycle! And Alexander of Pheræ, too, will again act the tyrant with a cruelty unaltered from the former time, and will condemn to death the same "unchanged" individuals as before. But what need is there to go into detail upon the doctrine held by the Stoic philosophers on such things, and which escapes the ridicule of Celsus, and is perhaps even venerated by him, since he regards Zeno as a wiser man than Jesus? __________________________________________________________________ [4156] sphodr' apemphainonta. [4157] muchthizein. [4158] [Comp. book iv. capp. lxv.-lxix. pp. 526-528, supra.] __________________________________________________________________ Chapter XXI. The disciples of Pythagoras, too, and of Plato, although they appear to hold the incorruptibility of the world, yet fall into similar errors. For as the planets, after certain definite cycles, assume the same positions, and hold the same relations to one another, all things on earth will, they assert, be like what they were at the time when the same state of planetary relations existed in the world. From this view it necessarily follows, that when, after the lapse of a lengthened cycle, the planets come to occupy towards each other the same relations which they occupied in the time of Socrates, Socrates will again be born of the same parents, and suffer the same treatment, being accused by Anytus and Melitus, and condemned by the Council of Areopagus! The learned among the Egyptians, moreover, hold similar views, and yet they are treated with respect, and do not incur the ridicule of Celsus and such as he; while we, who maintain that all things are administered by God in proportion to the relation of the free-will of each individual, and are ever being brought into a better condition, so far as they admit of being so, [4159] and who know that the nature of our free-will admits of the occurrence of contingent events [4160] (for it is incapable of receiving the wholly unchangeable character of God), yet do not appear to say anything worthy of a testing examination. __________________________________________________________________ [4159] kata to endechomenon. [4160] kai ten tou eph' hemin phusin gignoskontes endechomenou ha endechetai. __________________________________________________________________ Chapter XXII. Let no one, however, suspect that, in speaking as we do, we belong to those who are indeed called Christians, but who set aside the doctrine of the resurrection as it is taught in Scripture. For these persons cannot, so far as their principles apply, at all establish that the stalk or tree which springs up comes from the grain of wheat, or anything else (which was cast into the ground); whereas we, who believe that that which is "sown" is not "quickened" unless it die, and that there is sown not that body that shall be (for God gives it a body as it pleases Him, raising it in incorruption after it is sown in corruption; and after it is sown in dishonour, raising it in glory; and after it is sown in weakness, raising it in power; and after it is sown a natural body, raising it a spiritual),--we preserve both the doctrine [4161] of the Church of Christ and the grandeur of the divine promise, proving also the possibility of its accomplishment not by mere assertion, but by arguments; knowing that although heaven and earth, and the things that are in them, may pass away, yet His words regarding each individual thing, being, as parts of a whole, or species of a genus, the utterances of Him who was God the Word, who was in the beginning with God, shall by no means pass away. For we desire to listen to Him who said: "Heaven and earth shall pass away, but My words shall not pass away." [4162] __________________________________________________________________ [4161] boulema. [4162] Cf. Matt. xxiv. 35; cf. Mark xiii. 31. __________________________________________________________________ Chapter XXIII. We, therefore, do not maintain that the body which has undergone corruption resumes its original nature, any more than the grain of wheat which has decayed returns to its former condition. But we do maintain, that as above the grain of wheat there arises a stalk, so a certain power [4163] is implanted in the body, which is not destroyed, and from which the body is raised up in incorruption. The philosophers of the Porch, however, in consequence of the opinions which they hold regarding the unchangeableness of things after a certain cycle, assert that the body, after undergoing complete corruption, will return to its original condition, and will again assume that first nature from which it passed into a state of dissolution, establishing these points, as they think, by irresistible arguments. [4164] We, however, do not betake ourselves to a most absurd refuge, saying that with God all things are possible; for we know how to understand this word "all" as not referring either to things that are "non-existent" or that are inconceivable. But we maintain, at the same time, that God cannot do what is disgraceful, since then He would be capable of ceasing to be God; for if He do anything that is disgraceful, He is not God. Since, however, he lays it down as a principle, that "God does not desire what is contrary to nature," we have to make a distinction, and say that if any one asserts that wickedness is contrary to nature, while we maintain that "God does not desire what is contrary to nature,"--either what springs from wickedness or from an irrational principle,--yet, if such things happen according to the word and will of God, we must at once necessarily hold that they are not contrary to nature. Therefore things which are done by God, although they may be, or may appear to some to be incredible, are not contrary to nature. And if we must press the force of words, [4165] we would say that, in comparison with what is generally understood as "nature," there are certain things which are beyond its power, which God could at any time do; as, e.g., in raising man above the level of human nature, and causing him to pass into a better and more divine condition, and preserving him in the same, so long as he who is the object of His care shows by his actions that he desires (the continuance of His help). __________________________________________________________________ [4163] logos. [4164] dialektikais anankais. [4165] ei de chre bebiasmenos onomasai. __________________________________________________________________ Chapter XXIV. Moreover, as we have already said that for God to desire anything unbecoming Himself would be destructive of His existence as Deity, we will add that if man, agreeably to the wickedness of his nature, should desire anything that is abominable, [4166] God cannot grant it. And now it is from no spirit of contention that we answer the assertions of Celsus; but it is in the spirit of truth that we investigate them, as assenting to his view that "He is the God, not of inordinate desires, nor of error and disorder, but of a nature just and upright," because He is the source of all that is good. And that He is able to provide an eternal life for the soul we acknowledge; and that He possesses not only the "power," but the "will." In view, therefore, of these considerations, we are not at all distressed by the assertion of Heraclitus, adopted by Celsus, that "dead bodies are to be cast out as more worthless than dung;" and yet, with reference even to this, one might say that dung, indeed, ought to be cast out, while the dead bodies of men, on account of the soul by which they were inhabited, especially if it had been virtuous, ought not to be cast out. For, in harmony with those laws which are based upon the principles of equity, bodies are deemed worthy of sepulture, with the honours accorded on such occasions, that no insult, so far as can be helped, may be offered to the soul which dwelt within, by casting forth the body (after the soul has departed) like that of the animals. Let it not then be held, contrary to reason, that it is the will of God to declare that the grain of wheat is not immortal, but the stalk which springs from it, while the body which is sown in corruption is not, but that which is raised by Him in incorruption. But according to Celsus, God Himself is the reason of all things, while according to our view it is His Son, of whom we say in philosophic language, "In the beginning was the Word, and the Word was with God, and the Word was God;" [4167] while in our judgment also, God cannot do anything which is contrary to reason, or contrary to Himself. [4168] __________________________________________________________________ [4166] bdeluron. [4167] Cf. John i. 1. [4168] [See note infra, bk. vi. cap. xlvii. S.] __________________________________________________________________ Chapter XXV. Let us next notice the statements of Celsus, which follow the preceding, and which are as follow: "As the Jews, then, became a peculiar people, and enacted laws in keeping with the customs of their country, [4169] and maintain them up to the present time, and observe a mode of worship which, whatever be its nature, is yet derived from their fathers, they act in these respects like other men, because each nation retains its ancestral customs, whatever they are, if they happen to be established among them. And such an arrangement appears to be advantageous, not only because it has occurred to the mind of other nations to decide some things differently, but also because it is a duty to protect what has been established for the public advantage; and also because, in all probability, the various quarters of the earth were from the beginning allotted to different superintending spirits, [4170] and were thus distributed among certain governing powers, [4171] and in this manner the administration of the world is carried on. And whatever is done among each nation in this way would be rightly done, wherever it was agreeable to the wishes (of the superintending powers), while it would be an act of impiety to get rid of [4172] the institutions established from the beginning in the various places." By these words Celsus shows that the Jews, who were formerly Egyptians, subsequently became a "peculiar people," and enacted laws which they carefully preserve. And not to repeat his statements, which have been already before us, he says that it is advantageous to the Jews to observe their ancestral worship, as other nations carefully attend to theirs. And he further states a deeper reason why it is of advantage to the Jews to cultivate their ancestral customs, in hinting dimly that those to whom was allotted the office of superintending the country which was being legislated for, enacted the laws of each land in co-operation with its legislators. He appears, then, to indicate that both the country of the Jews, and the nation which inhabits it, are superintended by one or more beings, who, whether they were one or more, co-operated with Moses, and enacted the laws of the Jews. __________________________________________________________________ [4169] kai kata to epichorion nomous themenoi. [4170] ta mere tes ges ex arches alla allois epoptais nenememena. [4171] kai kata tinas epikrateias dieilemmena. [4172] paraluein. __________________________________________________________________ Chapter XXVI. "We must," he says, "observe the laws, not only because it has occurred to the mind of others to decide some things differently, but because it is a duty to protect what has been enacted for the public advantage, and also because, in all probability, the various quarters of the earth were from the beginning allotted to different superintending spirits, and were distributed among certain governing powers, and in this manner the administration of the world is carried on." Thus Celsus, as if he had forgotten what he had said against the Jews, now includes them in the general eulogy which he passes upon all who observe their ancestral customs, remarking: "And whatever is done among each nation in this way, would be rightly done whenever agreeable to the wishes (of the superintendents)." And observe here, whether he does not openly, so far as he can, express a wish that the Jew should live in the observance of his own laws, and not depart from them, because he would commit an act of impiety if he apostatized; for his words are: "It would be an act of impiety to get rid of the institutions established from the beginning in the various places." Now I should like to ask him, and those who entertain his views, who it was that distributed the various quarters of the earth from the beginning among the different superintending spirits; and especially, who gave the country of the Jews, and the Jewish people themselves, to the one or more superintendents to whom it was allotted? Was it, as Celsus would say, Jupiter who assigned the Jewish people and their country to a certain spirit or spirits? And was it his wish, to whom they were thus assigned, to enact among them the laws which prevail, or was it against his will that it was done? You will observe that, whatever be his answer, he is in a strait. But if the various quarters of the earth were not allotted by some one being to the various superintending spirits, then each one at random, and without the superintendence of a higher power, divided the earth according to chance; and yet such a view is absurd, and destructive in no small degree of the providence of the God who presides over all things. __________________________________________________________________ Chapter XXVII. Any one, indeed, who chooses, may relate how the various quarters of the earth, being distributed among certain governing powers, are administered by those who superintend them; but let him tell us also how what is done among each nation is done rightly when agreeable to the wishes of the superintendents. Let him, for example, tell us whether the laws of the Scythians, which permit the murder of parents, are right laws; or those of the Persians, which do not forbid the marriages of sons with their mothers, or of daughters with their own fathers. But what need is there for me to make selections from those who have been engaged in the business of enacting laws among the different nations, and to inquire how the laws are rightly enacted among each, according as they please the superintending powers? Let Celsus, however, tell us how it would be an act of impiety to get rid of those ancestral laws which permit the marriages of mothers and daughters; or which pronounce a man happy who puts an end to his life by hanging, or declare that they undergo entire purification who deliver themselves over to the fire, and who terminate their existence by fire; and how it is an act of impiety to do away with those laws which, for example, prevail in the Tauric Chersonese, regarding the offering up of strangers in sacrifice to Diana, or among certain of the Libyan tribes regarding the sacrifice of children to Saturn. Moreover, this inference follows from the dictum of Celsus, that it is an act of impiety on the part of the Jews to do away with those ancestral laws which forbid the worship of any other deity than the Creator of all things. And it will follow, according to his view, that piety is not divine by its own nature, but by a certain (external) arrangement and appointment. For it is an act of piety among certain tribes to worship a crocodile, and to eat what is an object of adoration among other tribes; while, again, with others it is a pious act to worship a calf, and among others, again, to regard the goat as a god. And, in this way, the same individual will be regarded as acting piously according to one set of laws, and impiously according to another; and this is the most absurd result that can be conceived! __________________________________________________________________ Chapter XXVIII. It is probable, however, that to such remarks as the above, the answer returned would be, that he was pious who kept the laws of his own country, and not at all chargeable with impiety for the non-observance of those of other lands; and that, again, he who was deemed guilty of impiety among certain nations was not really so, when he worshipped his own gods, agreeably to his country's laws, although he made war against, and even feasted on, [4173] those who were regarded as divinities among those nations which possessed laws of an opposite kind. Now, observe here whether these statements do not exhibit the greatest confusion of mind regarding the nature of what is just, and holy, and religious; since there is no accurate definition laid down of these things, nor are they described as having a peculiar character of their own, and stamping as religious those who act according to their injunctions. If, then, religion, and piety, and righteousness belong to those things which are so only by comparison, so that the same act may be both pious and impious, according to different relations and different laws, see whether it will not follow that temperance [4174] also is a thing of comparison, and courage as well, and prudence, and the other virtues, than which nothing could be more absurd! What we have said, however, is sufficient for the more general and simple class of answers to the allegations of Celsus. But as we think it likely that some of those who are accustomed to deeper investigation will fall in with this treatise, let us venture to lay down some considerations of a profounder kind, conveying a mystical and secret view respecting the original distribution of the various quarters of the earth among different superintending spirits; and let us prove to the best of our ability, that our doctrine is free from the absurd consequences enumerated above. __________________________________________________________________ [4173] katathoinatai. [4174] sophrosune. __________________________________________________________________ Chapter XXIX. It appears to me, indeed, that Celsus has misunderstood some of the deeper reasons relating to the arrangement of terrestrial affairs, some of which are touched upon [4175] even in Grecian history, when certain of those who are considered to be gods are introduced as having contended with each other about the possession of Attica; while in the writings of the Greek poets also, some who are called gods are represented as acknowledging that certain places here are preferred by them [4176] before others. The history of barbarian nations, moreover, and especially that of Egypt, contains some such allusions to the division of the so-called Egyptian homes, when it states that Athena, who obtained Saïs by lot, is the same who also has possession of Attica. And the learned among the Egyptians can enumerate innumerable instances of this kind, although I do not know whether they include the Jews and their country in this division. And now, so far as testimonies outside the word of God bearing on this point are concerned, enough have been adduced for the present. We say, moreover, that our prophet of God and His genuine servant Moses, in his song in the book of Deuteronomy, makes a statement regarding the portioning out of the earth in the following terms: "When the Most High divided the nations, when He dispersed the sons of Adam, He set the bounds of the people according to the number of the angels of God; and the portion was His people Jacob, and Israel the cord of His inheritance." [4177] And regarding the distribution of the nations, the same Moses, in his work entitled Genesis, thus expresses himself in the style of a historical narrative: "And the whole earth was of one language and of one speech; and it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there." [4178] A little further on he continues: "And the Lord came down to see the city and the tower, which the children of men had built. And the Lord said, Behold, the people is one, and they have all one language; and this they have begun to do: and now nothing will be restrained from them which they have imagined to do. Go to, let Us go down, and there confound their language, that they may not understand one another's speech. And the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city and the tower. Therefore is the name of it called Confusion; [4179] because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth." [4180] In the treatise of Solomon, moreover, on "Wisdom," and on the events at the time of the confusion of languages, when the division of the earth took place, we find the following regarding Wisdom: "Moreover, the nations in their wicked conspiracy being confounded, she found out the righteous, and preserved him blameless unto God, and kept him strong in his tender compassion towards his son." [4181] But on these subjects much, and that of a mystical kind, might be said; in keeping with which is the following: "It is good to keep close the secret of a king," [4182] --in order that the doctrine of the entrance of souls into bodies (not, however, that of the transmigration from one body into another) may not be thrown before the common understanding, nor what is holy given to the dogs, nor pearls be cast before swine. For such a procedure would be impious, being equivalent to a betrayal of the mysterious declarations of God's wisdom, of which it has been well said: "Into a malicious soul wisdom shall not enter, nor dwell in a body subject to sin." [4183] It is sufficient, however, to represent in the style of a historic narrative what is intended to convey a secret meaning in the garb of history, that those who have the capacity may work out for themselves all that relates to the subject. (The narrative, then, may be understood as follows.) __________________________________________________________________ [4175] ephaptetai. [4176] oikeioterous. [4177] Cf. Deut. xxxii. 8, 9 (LXX.). [4178] Cf. Gen. xi. 1, 2. [4179] sunchusis. [4180] Cf. Gen. xi. 5-9. [4181] Cf. Wisd. of Sol. x. 5. [4182] Cf. Tobit xii. 7. [4183] Cf. Wisd. of Sol. i. 4. __________________________________________________________________ Chapter XXX. All the people upon the earth are to be regarded as having used one divine language, and so long as they lived harmoniously together were preserved in the use of this divine language, and they remained without moving from the east so long as they were imbued with the sentiments of the "light," and of the "reflection" of the eternal light. [4184] But when they departed from the east, and began to entertain sentiments alien to those of the east, [4185] they found a place in the land of Shinar (which, when interpreted, means "gnashing of teeth," by way of indicating symbolically that they had lost the means of their support), and in it they took up their abode. Then, desiring to gather together material things, [4186] and to join to heaven what had no natural affinity for it, that by means of material things they might conspire against such as were immaterial, they said, "Come, let us made bricks, and burn them with fire." Accordingly, when they had hardened and compacted these materials of clay and matter, and had shown their desire to make brick into stone, and clay into bitumen, and by these means to build a city and a tower, the head of which was, at least in their conception, to reach up to the heavens, after the manner of the "high things which exalt themselves against the knowledge of God," each one was handed over (in proportion to the greater or less departure from the east which had taken place among them, and in proportion to the extent in which bricks had been converted into stones, and clay into bitumen, and building carried on out of these materials) to angels of character more or less severe, and of a nature more or less stern, until they had paid the penalty of their daring deeds; and they were conducted by those angels, who imprinted on each his native language, to the different parts of the earth according to their deserts: some, for example, to a region of burning heat, others to a country which chastises its inhabitants by its cold; others, again, to a land exceedingly difficult of cultivation, others to one less so in degree; while a fifth were brought into a land filled with wild beasts, and a sixth to a country comparatively free of these. __________________________________________________________________ [4184] es hoson eisi ta tou photos kai tou apo photos aidiou apaugasmatos phronountes. [4185] allotria anatolon phronountes. [4186] ta tes hules. __________________________________________________________________ Chapter XXXI. Now, in the next place, if any one has the capacity, let him understand that in what assumes the form of history, and which contains some things that are literally true, while yet it conveys a deeper meaning, those who preserved their original language continued, by reason of their not having migrated from the east, in possession of the east, and of their eastern language. And let him notice, that these alone became the portion of the Lord, and His people who were called Jacob, and Israel the cord of His inheritance; and these alone were governed by a ruler who did not receive those who were placed under him for the purpose of punishment, as was the case with the others. Let him also, who has the capacity to perceive as far as mortals may, observe that in the body politic [4187] of those who were assigned to the Lord as His pre-eminent portion, sins were committed, first of all, such as might be forgiven, and of such a nature as not to make the sinner worthy of entire desertion while subsequently they became more numerous though still of a nature to be pardoned. And while remarking that this state of matters continued for a considerable time, and that a remedy was always applied, and that after certain intervals these persons returned to their duty, let him notice that they were given over, in proportion to their transgressions, to those to whom had been assigned the other quarters of the earth; and that, after being at first slightly punished, and having made atonement, [4188] they returned, as if they had undergone discipline, [4189] to their proper habitations. Let him notice also that afterwards they were delivered over to rulers of a severer character--to Assyrians and Babylonians, as the Scriptures would call them. In the next place, notwithstanding that means of healing were being applied, let him observe that they were still multiplying their transgressions, and that they were on that account dispersed into other regions by the rulers of the nations that oppressed them. And their own ruler intentionally overlooked their oppression at the hands of the rulers of the other nations, in order that he also with good reason, as avenging himself, having obtained power to tear away from the other nations as many as he can, may do so, and enact for them laws, and point out a manner of life agreeably to which they ought to live, that so he may conduct them to the end to which those of the former people were conducted who did not commit sin. __________________________________________________________________ [4187] politeia. [4188] kai tisantas diken. [4189] hosperei paideuthentas. __________________________________________________________________ Chapter XXXII. And by this means let those who have the capacity of comprehending truths so profound, learn that he to whom were allotted those who had not formerly sinned is far more powerful than the others, since he has been able to make a selection of individuals from the portion of the whole, [4190] and to separate them from those who received them for the purpose of punishment, and to bring them under the influence of laws, and of a mode of life which helps to produce an oblivion of their former transgressions. But, as we have previously observed, these remarks are to be understood as being made by us with a concealed meaning, by way of pointing out the mistakes of those who asserted that "the various quarters of the earth were from the beginning distributed among different superintending spirits, and being allotted among certain governing powers, were administered in this way;" from which statement Celsus took occasion to make the remarks referred to. But since those who wandered away from the east were delivered over, on account of their sins, to "a reprobate mind," and to "vile affections," and to "uncleanness through the lusts of their own hearts," [4191] in order that, being sated with sin, they might hate it, we shall refuse our assent to the assertion of Celsus, that "because of the superintending spirits distributed among the different parts of the earth, what is done among each nation is rightly done;" for our desire is to do what is not agreeable to these spirits. [4192] For we see that it is a religious act to do away with the customs originally established in the various places by means of laws of a better and more divine character, which were enacted by Jesus, as one possessed of the greatest power, who has rescued us "from the present evil world," and "from the princes of the world that come to nought;" and that it is a mark of irreligion not to throw ourselves at the feet of Him who has manifested Himself to be holier and more powerful than all other rulers, and to whom God said, as the prophets many generations before predicted: "Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession." [4193] For He, too, has become the "expectation" of us who from among the heathen have believed upon Him, and upon His Father, who is God over all things. __________________________________________________________________ [4190] apo tes panton meridos. [4191] Cf. Rom. i. 24, 26, 28. [4192] alla kai boulometha, ouch hope e ekeinois philon, poiein ta ekeinon. [4193] Ps. ii. 8. __________________________________________________________________ Chapter XXXIII. The remarks which we have made not only answer the statements of Celsus regarding the superintending spirits, but anticipate in some measure what he afterwards brings forward, when he says: "Let the second party come forward; and I shall ask them whence they come, and whom they regard as the originator of their ancestral customs. They will reply, No one, because they spring from the same source as the Jews themselves, and derive their instruction and superintendence [4194] from no other quarter, and notwithstanding they have revolted from the Jews." Each one of us, then, is come "in the last days," when one Jesus has visited us, to the "visible mountain of the Lord," the Word that is above every word, and to the "house of God," which is "the Church of the living God, the pillar and ground of the truth." [4195] And we notice how it is built upon "the tops of the mountains," i.e., the predictions of all the prophets, which are its foundations. And this house is exalted above the hills, i.e., those individuals among men who make a profession of superior attainments in wisdom and truth; and all the nations come to it, and the "many nations" go forth, and say to one another, turning to the religion which in the last days has shone forth through Jesus Christ: "Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in them." [4196] For the law came forth from the dwellers in Sion, and settled among us as a spiritual law. Moreover, the word of the Lord came forth from that very Jerusalem, that it might be disseminated through all places, and might judge in the midst of the heathen, selecting those whom it sees to be submissive, and rejecting [4197] the disobedient, who are many in number. And to those who inquire of us whence we come, or who is our founder, [4198] we reply that we are come, agreeably to the counsels of Jesus, to "cut down our hostile and insolent wordy' [4199] swords into ploughshares, and to convert into pruning-hooks the spears formerly employed in war." [4200] For we no longer take up "sword against nation," nor do we "learn war any more," having become children of peace, for the sake of Jesus, who is our leader, instead of those whom our fathers followed, among whom we were "strangers to the covenant," and having received a law, for which we give thanks to Him that rescued us from the error (of our ways), saying, "Our fathers honoured lying idols, and there is not among them one that causeth it to rain." [4201] Our Superintendent, then, and Teacher, having come forth from the Jews, regulates the whole world by the word of His teaching. And having made these remarks by way of anticipation, we have refuted as well as we could the untrue statements of Celsus, by subjoining the appropriate answer. __________________________________________________________________ [4194] chorostaten. [4195] Cf. 1 Tim. iii. 15. [4196] Cf. Isa. ii. 3. [4197] elenche. [4198] archegeten. [4199] sunkopsai tas polemikas hemon logikas machairas kai hubristikas eis arotra, kai tas kata to proteron hemon machimon zibunas eis drepana metaskeuazomen. [4200] Cf. Isa. ii. 4. [4201] Cf. Jer. xvi. 19 and xiv. 22: hos pseude ektesanto hoi pateres hemon eidola, kai ouk estin en autois huetizon. __________________________________________________________________ Chapter XXXIV. But, that we may not pass without notice what Celsus has said between these and the preceding paragraphs, let us quote his words: "We might adduce Herodotus as a witness on this point, for he expresses himself as follows: For the people of the cities Marea and Apis, who inhabit those parts of Egypt that are adjacent to Libya, and who look upon themselves as Libyans, and not as Egyptians, finding their sacrificial worship oppressive, and wishing not to be excluded from the use of cows' flesh, sent to the oracle of Jupiter Ammon, saying that there was no relationship between them and the Egyptians, that they dwelt outside the Delta, that there was no community of sentiment between them and the Egyptians, and that they wished to be allowed to partake of all kinds of food. But the god would not allow them to do as they desired, saying that that country was a part of Egypt, which was watered by the inundation of the Nile, and that those were Egyptians who dwell to the south of the city of Elephantine, and drink of the river Nile.' [4202] Such is the narrative of Herodotus. But," continues Celsus, "Ammon in divine things would not make a worse ambassador than the angels of the Jews, [4203] so that there is nothing wrong in each nation observing its established method of worship. Of a truth, we shall find very great differences prevailing among the nations, and yet each seems to deem its own by far the best. Those inhabitants of Ethiopia who dwell in Meroe worship Jupiter and Bacchus alone; the Arabians, Urania and Bacchus only; all the Egyptians, Osiris and Isis; the Saïtes, Minerva; while the Naucratites have recently classed Serapis among their deities, and the rest according to their respective laws. And some abstain from the flesh of sheep, and others from that of crocodiles; others, again, from that of cows, while they regard swine's flesh with loathing. The Scythians, indeed, regard it as a noble act to banquet upon human beings. Among the Indians, too, there are some who deem themselves discharging a holy duty in eating their fathers, and this is mentioned in a certain passage by Herodotus. For the sake of credibility, I shall again quote his very words, for he writes as follows: For if any one were to make this proposal to all men, viz., to bid him select out of all existing laws the best, each would choose, after examination, those of his own country. Men each consider their own laws much the best, and therefore it is not likely than any other than a madman would make these things a subject of ridicule. But that such are the conclusions of all men regarding the laws, may be determined by many other evidences, and especially by the following illustration. Darius, during his reign, having summoned before him those Greeks who happened to be present at the time, inquired of them for how much they would be willing to eat their deceased fathers? their answer was, that for no consideration would they do such a thing. After this, Darius summoned those Indians who are called Callatians, who are in the habit of eating their parents, and asked of them in the presence of these Greeks, who learned what passed through an interpreter, for what amount of money they would undertake to burn their deceased fathers with fire? on which they raised a loud shout, and bade the king say no more.' [4204] Such is the way, then, in which these matters are regarded. And Pindar appears to me to be right in saying that law' is the king of all things." [4205] __________________________________________________________________ [4202] Cf. Herodot., ii. 18. [4203] ho de Ammon ouden ti kakion diapresbeusai ta daimonia, e hoi 'Ioudaion angeloi. [4204] euphemein min ekeleuon. [4205] Cf. Herodot., iii. 38. __________________________________________________________________ Chapter XXXV. The argument of Celsus appears to point by these illustrations to this conclusion: that it is "an obligation incumbent on all men to live according to their country's customs, in which case they will escape censure; whereas the Christians, who have abandoned their native usages, and who are not one nation like the Jews, are to be blamed for giving their adherence to the teaching of Jesus." Let him then tell us whether it is a becoming thing for philosophers, and those who have been taught not to yield to superstition, to abandon their country's customs, so as to eat of those articles of food which are prohibited in their respective cities? or whether this proceeding of theirs is opposed to what is becoming? For if, on account of their philosophy, and the instructions which they have received against superstition, they should eat, in disregard of their native laws, what was interdicted by their fathers, why should the Christians (since the Gospel requires them not to busy themselves about statues and images, or even about any of the created works of God but to ascend on high, and present the soul to the Creator); when acting in a similar manner to the philosophers, be censured for so doing? But if, for the sake of defending the thesis which he has proposed to himself, Celsus, or those who think with him, should say, that even one who had studied philosophy would keep his country's laws, then philosophers in Egypt, for example, would act most ridiculously in avoiding the eating of onions, in order to observe their country's laws, or certain parts of the body, as the head and shoulders, in order not to transgress the traditions of their fathers. And I do not speak of those Egyptians who shudder with fear at the discharge of wind from the body, because if any one of these were to become a philosopher, and still observe the laws of his country, he would be a ridiculous philosopher, acting very unphilosophically. [4206] In the same way, then, he who has been led by the Gospel to worship the God of all things, and, from regard to his country's laws, lingers here below among images and statues of men, and does not desire to ascend to the Creator, will resemble those who have indeed learned philosophy, but who are afraid of things which ought to inspire no terrors, and who regard it as an act of impiety to eat of those things which have been enumerated. __________________________________________________________________ [4206] geloios an eie philosophos aphilosopha pratton. __________________________________________________________________ Chapter XXXVI. But what sort of being is this Ammon of Herodotus, whose words Celsus has quoted, as if by way of demonstrating how each one ought to keep his country's laws? For this Ammon would not allow the people of the cities of Marea and Apis, who inhabit the districts adjacent to Libya, to treat as a matter of indifference the use of cows' flesh, which is a thing not only indifferent in its own nature, but which does not prevent a man from being noble and virtuous. If Ammon, then, forbade the use of cows' flesh, because of the advantage which results from the use of the animal in the cultivation of the ground, and in addition to this, because it is by the female that the breed is increased, the account would possess more plausibility. But now he simply requires that those who drink of the Nile should observe the laws of the Egyptians regarding kine. And hereupon Celsus, taking occasion to pass a jest upon the employment of the angels among the Jews as the ambassadors of God, says that "Ammon did not make a worse ambassador of divine things than did the angels of the Jews," into the meaning of whose words and manifestations he instituted no investigation; otherwise he would have seen, that it is not for oxen that God is concerned, even where He may appear to legislate for them, or for irrational animals, but that what is written for the sake of men, under the appearance of relating to irrational animals, contains certain truths of nature. [4207] Celsus, moreover, says that no wrong is committed by any one who wishes to observe the religious worship sanctioned by the laws of his country; and it follows, according to his view, that the Scythians commit no wrong, when, in conformity with their country's laws, they eat human beings. And those Indians who eat their own fathers are considered, according to Celsus, to do a religious, or at least not a wicked act. He adduces, indeed, a statement of Herodotus which favours the principle that each one ought, from a sense of what is becoming, to obey his country's laws; and he appears to approve of the custom of those Indians called Callatians, who in the time of Darius devoured their parents, since, on Darius inquiring for how great a sum of money they would be willing to lay aside this usage, they raised a loud shout, and bade the king say no more. __________________________________________________________________ [4207] phusiologian. __________________________________________________________________ Chapter XXXVII. As there are, then, generally two laws presented to us, the one being the law of nature, of which God would be the legislator, and the other being the written law of cities, it is a proper thing, when the written law is not opposed to that of God, for the citizens not to abandon it under pretext of foreign customs; but when the law of nature, that is, the law of God, commands what is opposed to the written law, observe whether reason will not tell us to bid a long farewell to the written code, and to the desire of its legislators, and to give ourselves up to the legislator God, and to choose a life agreeable to His word, although in doing so it may be necessary to encounter dangers, and countless labours, and even death and dishonour. For when there are some laws in harmony with the will of God, which are opposed to others which are in force in cities, and when it is impracticable to please God (and those who administer laws of the kind referred to), it would be absurd to contemn those acts by means of which we may please the Creator of all things, and to select those by which we shall become displeasing to God, though we may satisfy unholy laws, and those who love them. But since it is reasonable in other matters to prefer the law of nature, which is the law of God, before the written law, which has been enacted by men in a spirit of opposition to the law of God, why should we not do this still more in the case of those laws which relate to God? Neither shall we, like the Ethiopians who inhabit the parts about Meroe, worship, as is their pleasure, Jupiter and Bacchus only; nor shall we at all reverence Ethiopian gods in the Ethiopian manner; nor, like the Arabians, shall we regard Urania and Bacchus alone as divinities; nor in any degree at all deities in which the difference of sex has been a ground of distinction (as among the Arabians, who worship Urania as a female, and Bacchus as a male deity); nor shall we, like all the Egyptians, regard Osiris and Isis as gods; nor shall we enumerate Athena among these, as the Saïtes are pleased to do. And if to the ancient inhabitants of Naucratis it seemed good to worship other divinities, while their modern descendants have begun quite recently to pay reverence to Serapis, who never was a god at all, we shall not on that account assert that a new being who was not formerly a god, nor at all known to men, is a deity. For the Son of God, "the First-born of all creation," although He seemed recently to have become incarnate, is not by any means on that account recent. For the holy Scriptures know Him to be the most ancient of all the works of creation; [4208] for it was to Him that God said regarding the creation of man, "Let Us make man in Our image, after Our likeness." [4209] __________________________________________________________________ [4208] presbutaton panton ton demiourgematon. [4209] Cf. Gen. i. 26. __________________________________________________________________ Chapter XXXVIII. I wish, however, to show how Celsus asserts without any good reason, that each one reveres his domestic and native institutions. For he declares that "those Ethiopians who inhabit Meroe know only of two gods, Jupiter and Bacchus, and worship these alone; and that the Arabians also know only of two, viz., Bacchus, who is also an Ethiopian deity, and Urania, whose worship is confined to them." According to his account, neither do the Ethiopians worship Urania, nor the Arabians Jupiter. If, then, an Ethiopian were from any accident to fall into the hands of the Arabians, and were to be judged guilty of impiety because he did not worship Urania, and for this reason should incur the danger of death, would it be proper for the Ethiopian to die, or to act contrary to his country's laws, and do obeisance to Urania? Now, if it would be proper for him to act contrary to the laws of his country, he will do what is not right, so far as the language of Celsus is any standard; while, if he should be led away to death, let him show the reasonableness of selecting such a fate. I know not whether, if the Ethiopian doctrine taught men to philosophize on the immortality of the soul, and the honour which is paid to religion, they would reverence those as deities who are deemed to be such by the laws of the country. [4210] A similar illustration may be employed in the case of the Arabians, if from any accident they happened to visit the Ethiopians about Meroe. For, having been taught to worship Urania and Bacchus alone, they will not worship Jupiter along with the Ethiopians; and if, adjudged guilty of impiety, they should be led away to death, let Celsus tell us what it would be reasonable on their part to do. And with regard to the fables which relate to Osiris and Isis, it is superfluous and out of place at present to enumerate them. For although an allegorical meaning may be given to the fables, they will nevertheless teach us to offer divine worship to cold water, and to the earth, which is subject to men, and all the animal creation. For in this way, I presume, they refer Osiris to water, and Isis to earth; while with regard to Serapis the accounts are numerous and conflicting, to the effect that very recently he appeared in public, agreeably to certain juggling tricks performed at the desire of Ptolemy, who wished to show to the people of Alexandria as it were a visible god. And we have read in the writings of Numenius the Pythagorean regarding his formation, that he partakes of the essence of all the animals and plants that are under the control of nature, that he may appear to have been fashioned into a god, not by the makers of images alone, with the aid of profane mysteries, and juggling tricks employed to invoke demons, but also by magicians and sorcerers, and those demons who are bewitched by their incantations. [4211] __________________________________________________________________ [4210] This sentence is regarded by Guietus as an interpolation, which should be struck out of the text. [4211] hina doxe meta ton ateleston teleton, kai ton kalouson daimonas manganeion, ouch hupo agalmatopoion monon kataskeuazesthai theos, alla kai hupo magon, kai pharmakon, kai ton epodais auton keloumenon daimonon. __________________________________________________________________ Chapter XXXIX. We must therefore inquire what may be fittingly eaten or not by the rational and gentle [4212] animal, which acts always in conformity with reason; and not worship at random, sheep, or goats, or kine; to abstain from which is an act of moderation, [4213] for much advantage is derived by men from these animals. Whereas, is it not the most foolish of all things to spare crocodiles, and to treat them as sacred to some fabulous divinity or other? For it is a mark of exceeding stupidity to spare those animals which do not spare us, and to bestow care on those which make a prey of human beings. But Celsus approves of those who, in keeping with the laws of their country, worship and tend crocodiles, and not a word does he say against them, while the Christians appear deserving of censure, who have been taught to loath evil, and to turn away from wicked works, and to reverence and honour virtue as being generated by God, and as being His Son. For we must not, on account of their feminine name and nature, regard wisdom and righteousness as females; [4214] for these things are in our view the Son of God, as His genuine disciple has shown, when he said of Him, "Who of God is made to us wisdom, and righteousness, and sanctification, and redemption." [4215] And although we may call Him a "second" God, let men know that by the term "second God" we mean nothing else than a virtue capable of including all other virtues, and a reason capable of containing all reason whatsoever which exists in all things, which have arisen naturally, directly, and for the general advantage, and which "reason," we say, dwelt in the soul of Jesus, and was united to Him in a degree far above all other souls, seeing He alone was enabled completely to receive the highest share in the absolute reason, and the absolute wisdom, and the absolute righteousness. __________________________________________________________________ [4212] hemero. [4213] metrion. [4214] ou gar para to thelukon onoma, kai te ousia theleian nomisteon einai ten sophian, kai ten dikaiosunen. [4215] Cf. 1 Cor. i. 30. __________________________________________________________________ Chapter XL. But since, after Celsus had spoken to the above effect of the different kinds of laws, he adds the following remark, "Pindar appears to me to be correct in saying that law is king of all things," let us proceed to discuss this assertion. What law do you mean to say, good sir, is "king of all things?" If you mean those which exist in the various cities, then such an assertion is not true. For all men are not governed by the same law. You ought to have said that "laws are kings of all men," for in every nation some law is king of all. But if you mean that which is law in the proper sense, then it is this which is by nature "king of all things;" although there are some individuals who, having like robbers abandoned the law, deny its validity, and live lives of violence and injustice. We Christians, then, who have come to the knowledge of the law which is by nature "king of all things," and which is the same with the law of God, endeavour to regulate our lives by its prescriptions, having bidden a long farewell to those of an unholy kind. __________________________________________________________________ Chapter XLI. Let us notice the charges which are next advanced by Celsus, in which there is exceedingly little that has reference to the Christians, as most of them refer to the Jews. His words are: "If, then, in these respects the Jews were carefully to preserve their own law, they are not to be blamed for so doing, but those persons rather who have forsaken their own usages, and adopted those of the Jews. And if they pride themselves on it, as being possessed of superior wisdom, and keep aloof from intercourse with others, as not being equally pure with themselves, they have already heard that their doctrine concerning heaven is not peculiar to them, but, to pass by all others, is one which has long ago been received by the Persians, as Herodotus somewhere mentions. For they have a custom,' he says, of going up to the tops of the mountains, and of offering sacrifices to Jupiter, giving the name of Jupiter to the whole circle of the heavens.' [4216] And I think," continues Celsus, "that it makes no difference whether you call the highest being Zeus, or Zen, or Adonai, or Sabaoth, or Ammoun like the Egyptians, or Pappæus like the Scythians. Nor would they be deemed at all holier than others in this respect, that they observe the rite of circumcision, for this was done by the Egyptians and Colchians before them; nor because they abstain from swine's flesh, for the Egyptians practised abstinence not only from it, but from the flesh of goats, and sheep, and oxen, and fishes as well; while Pythagoras and his disciples do not eat beans, nor anything that contains life. It is not probable, however, that they enjoy God's favour, or are loved by Him differently from others, or that angels were sent from heaven to them alone, as if they had had allotted to them some region of the blessed,' [4217] for we see both themselves and the country of which they were deemed worthy. Let this band, [4218] then, take its departure, after paying the penalty of its vaunting, not having a knowledge of the great God, but being led away and deceived by the artifices of Moses, having become his pupil to no good end." __________________________________________________________________ [4216] Cf. Herodot., i. 131. [4217] hoion de tina makaron choran lachousin. [4218] choros. __________________________________________________________________ Chapter XLII. It is evident that, by the preceding remarks, Celsus charges the Jews with falsely giving themselves out as the chosen portion of the Supreme God above all other nations. And he accuses them of boasting, because they gave out that they knew the great God, although they did not really know Him, but were led away by the artifices of Moses, and were deceived by him, and became his disciples to no good end. Now we have in the preceding pages already spoken in part of the venerable and distinguished polity of the Jews, when it existed amongst them as a symbol of the city of God, and of His temple, and of the sacrificial worship offered in it and at the altar of sacrifice. But if any one were to turn his attention to the meaning of the legislator, and to the constitution which he established, and were to examine the various points relating to him, and compare them with the present method of worship among other nations, there are none which he would admire to a greater degree; because, so far as can be accomplished among mortals, everything that was not of advantage to the human race was withheld from them, and only those things which are useful bestowed. [4219] And for this reason they had neither gymnastic contests, nor scenic representations, nor horse-races; nor were there among them women who sold their beauty to any one who wished to have sexual intercourse without offspring, and to cast contempt upon the nature of human generation. And what an advantage was it to be taught from their tender years to ascend above all visible nature, and to hold the belief that God was not fixed anywhere within its limits, but to look for Him on high, and beyond the sphere of all bodily substance! [4220] And how great was the advantage which they enjoyed in being instructed almost from their birth, and as soon as they could speak, [4221] in the immortality of the soul, and in the existence of courts of justice under the earth, and in the rewards provided for those who have lived righteous lives! These truths, indeed, were proclaimed in the veil of fable to children, and to those whose views of things were childish; while to those who were already occupied in investigating the truth, and desirous of making progress therein, these fables, so to speak, were transfigured into the truths which were concealed within them. And I consider that it was in a manner worthy of their name as the "portion of God" that they despised all kinds of divination, as that which bewitches men to no purpose, and which proceeds rather from wicked demons than from anything of a better nature; and sought the knowledge of future events in the souls of those who, owing to their high degree of purity, received the spirit of the Supreme God. __________________________________________________________________ [4219] [Note this eulogy on the law, even though it "made nothing perfect."] [4220] huper ta somata. [4221] sumplerosei tou logou. __________________________________________________________________ Chapter XLIII. But what need is there to point out how agreeable to sound reason, and unattended with injury either to master or slave, was the law that one of the same faith [4222] should not be allowed to continue in slavery more than six years? [4223] The Jews, then, cannot be said to preserve their own law in the same points with the other nations. For it would be censurable in them, and would involve a charge of insensibility to the superiority of their law, if they were to believe that they had been legislated for in the same way as the other nations among the heathen. And although Celsus will not admit it, the Jews nevertheless are possessed of a wisdom superior not only to that of the multitude, but also of those who have the appearance of philosophers; because those who engage in philosophical pursuits, after the utterance of the most venerable philosophical sentiments, fall away into the worship of idols and demons, whereas the very lowest Jew directs his look to the Supreme God alone; and they do well, indeed, so far as this point is concerned, to pride themselves thereon, and to keep aloof from the society of others as accursed and impious. And would that they had not sinned, and transgressed the law, and slain the prophets in former times, and in these latter days conspired against Jesus, that we might be in possession of a pattern of a heavenly city which even Plato would have sought to describe; although I doubt whether he could have accomplished as much as was done by Moses and those who followed him, who nourished a "chosen generation," and "a holy nation," dedicated to God, with words free from all superstition. __________________________________________________________________ [4222] ton apo ton auton horomenon dogmaton. [4223] Cf. Ex. xxi. 2 and Jer. xxxiv. 14. [An important comment on Mosaic servitude.] __________________________________________________________________ Chapter XLIV. But as Celsus would compare the venerable customs of the Jews with the laws of certain nations, let us proceed to look at them. He is of opinion, accordingly, that there is no difference between the doctrine regarding "heaven" and that regarding "God;" and he says that "the Persians, like the Jews, offer sacrifices to Jupiter upon the tops of the mountains,"--not observing that, as the Jews were acquainted with one God, so they had only one holy house of prayer, and one altar of whole burnt-offerings, and one censer for incense, and one high priest of God. The Jews, then, had nothing in common with the Persians, who ascend the summits of their mountains, which are many in number, and offer up sacrifices which have nothing in common with those which are regulated by the Mosaic code,--in conformity to which the Jewish priests "served unto the example and shadow of heavenly things," explaining enigmatically the object of the law regarding the sacrifices, and the things of which these sacrifices were the symbols. The Persians therefore may call the "whole circle of heaven" Jupiter; but we maintain that "the heaven" is neither Jupiter nor God, as we indeed know that certain beings of a class inferior to God have ascended above the heavens and all visible nature: and in this sense we understand the words, "Praise God, ye heaven of heavens, and ye waters that be above the heavens: let them praise the name of the Lord." [4224] __________________________________________________________________ [4224] Cf. Ps. cxlviii. 4, 5. __________________________________________________________________ Chapter XLV. As Celsus, however, is of opinion that it matters nothing whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or Ammoun (as the Egyptians term him), or Pappæus (as the Scythians entitle him), let us discuss the point for a little, reminding the reader at the same time of what has been said above upon this question, when the language of Celsus led us to consider the subject. And now we maintain that the nature of names is not, as Aristotle supposes, an enactment of those who impose them. [4225] For the languages which are prevalent among men do not derive their origin from men, as is evident to those who are able to ascertain the nature of the charms which are appropriated by the inventors of the languages differently, according to the various tongues, and to the varying pronunciations of the names, on which we have spoken briefly in the preceding pages, remarking that when those names which in a certain language were possessed of a natural power were translated into another, they were no longer able to accomplish what they did before when uttered in their native tongues. And the same peculiarity is found to apply to men; for if we were to translate the name of one who was called from his birth by a certain appellation in the Greek language into the Egyptian or Roman, or any other tongue, we could not make him do or suffer the same things which he would have done or suffered under the appellation first bestowed upon him. Nay, even if we translated into the Greek language the name of an individual who had been originally invoked in the Roman tongue, we could not produce the result which the incantation professed itself capable of accomplishing had it preserved the name first conferred upon him. And if these statements are true when spoken of the names of men, what are we to think of those which are transferred, for any cause whatever, to the Deity? For example, something is transferred [4226] from the name Abraham when translated into Greek, and something is signified by that of Isaac, and also by that of Jacob; and accordingly, if any one, either in an invocation or in swearing an oath, were to use the expression, "the God of Abraham," and "the God of Isaac," and "the God of Jacob," he would produce certain effects, either owing to the nature of these names or to their powers, since even demons are vanquished and become submissive to him who pronounces these names; whereas if we say, "the god of the chosen father of the echo, and the god of laughter, and the god of him who strikes with the heel," [4227] the mention of the name is attended with no result, as is the case with other names possessed of no power. And in the same way, if we translate the word "Israel" into Greek or any other language, we shall produce no result; but if we retain it as it is, and join it to those expressions to which such as are skilled in these matters think it ought to be united, there would then follow some result from the pronunciation of the word which would accord with the professions of those who employ such invocations. And we may say the same also of the pronunciation of "Sabaoth," a word which is frequently employed in incantations; for if we translate the term into "Lord of hosts," or "Lord of armies," or "Almighty" (different acceptation of it having been proposed by the interpreters), we shall accomplish nothing; whereas if we retain the original pronunciation, we shall, as those who are skilled in such matters maintain, produce some effect. And the same observation holds good of Adonai. If, then, neither "Sabaoth" nor "Adonai," when rendered into what appears to be their meaning in the Greek tongue, can accomplish anything, how much less would be the result among those who regard it as a matter of indifference whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth! __________________________________________________________________ [4225] hoti he ton onomaton phusis ou themenon eisi nomoi. [4226] metalambanetai gar ti, pher' eipein. In the editions of Hoeschel and Spencer, ti is wanting. [4227] ho theos patros eklektou tes echous, kai ho theos tou gelotos, kai ho theos tou pternistou. Cf. note in Benedictine ed. __________________________________________________________________ Chapter XLVI. It was for these and similar mysterious reasons, with which Moses and the prophets were acquainted, that they forbade the name of other gods to be pronounced by him who bethought himself of praying to the one Supreme God alone, or to be remembered by a heart which had been taught to be pure from all foolish thoughts and words. And for these reasons we should prefer to endure all manner of suffering rather than acknowledge Jupiter to be God. For we do not consider Jupiter and Sabaoth to be the same, nor Jupiter to be at all divine, but that some demon, unfriendly to men and to the true God, rejoices under this title. [4228] And although the Egyptians were to hold Ammon before us under threat of death, we would rather die than address him as God, it being a name used in all probability in certain Egyptian incantations in which this demon is invoked. And although the Scythians may call Pappæus the supreme God, yet we will not yield our assent to this; granting, indeed, that there is a Supreme Deity, although we do not give the name Pappæus to Him as His proper title, but regard it as one which is agreeable to the demon to whom was allotted the desert of Scythia, with its people and its language. He, however, who gives God His title in the Scythian tongue, or in the Egyptian or in any language in which he has been brought up, will not be guilty of sin. [4229] __________________________________________________________________ [4228] daimona de tina chairein houtos onomazomenon. [4229] [Note the bearing of this chapter on the famous controversy concerning the Chinese renderings of God's name.] __________________________________________________________________ Chapter XLVII. Now the reason why circumcision is practised among the Jews is not the same as that which explains its existence among the Egyptians and Colchians, and therefore it is not to be considered the same circumcision. And as he who sacrifices does not sacrifice to the same god, although he appears to perform the rite of sacrifice in a similar manner, and he who offers up prayer does not pray to the same divinity, although he asks the same things in his supplication; so, in the same way, if one performs the rite of circumcision, it by no means follows that it is not a different act from the circumcision performed upon another. For the purpose, and the law, and the wish of him who performs the rite, place the act in a different category. But that the whole subject may be still better understood, we have to remark that the term for "righteousness" [4230] is the same among all the Greeks; but righteousness is shown to be one thing according to the view of Epicurus; and another according to the Stoics, who deny the threefold division of the soul; and a different thing again according to the followers of Plato, who hold that righteousness is the proper business of the parts of the soul. [4231] And so also the "courage" [4232] of Epicures is one thing, who would undergo some labours in order to escape from a greater number; and a different thing that of the philosopher of the Porch, who would choose all virtue for its own sake; and a different thing still that of Plato, who maintains that virtue itself is the act of the irascible part of the soul, and who assigns to it a place about the breast. [4233] And so circumcision will be a different thing according to the varying opinions of those who undergo it. But on such a subject it is unnecessary to speak on this occasion in a treatise like the present; for whoever desires to see what led us to the subject, can read what we have said upon it in the Epistle of Paul to the Romans. __________________________________________________________________ [4230] dikaiosune. [4231] idiopragian ton meron tes psuches. [4232] andreia. [4233] tou thumikou merous tes psuches phaskontos auto einai areten, kai apotassontos aute topon ton peri ton thoraka. __________________________________________________________________ Chapter XLVIII. Although the Jews, then, pride themselves on circumcision, they will separate it not only from that of the Colchians and Egyptians, but also from that of the Arabian Ishmaelites; and yet the latter was derived from their ancestor Abraham, the father of Ishmael, who underwent the rite of circumcision along with his father. The Jews say that the circumcision performed on the eighth day is the principal circumcision, and that which is performed according to circumstances is different; and probably it was performed on account of the hostility of some angel towards the Jewish nation, who had the power to injure such of them as were not circumcised, but was powerless against those who had undergone the rite. This may be said to appear from what is written in the book of Exodus, where the angel before the circumcision of Eliezer [4234] was able to work against [4235] Moses, but could do nothing after his son was circumcised. And when Zipporah had learned this, she took a pebble and circumcised her child, and is recorded, according to the reading of the common copies, to have said, "The blood of my child's circumcision is stayed," but according to the Hebrew text, "A bloody husband art thou to me." [4236] For she had known the story about a certain angel having power before the shedding of the blood, but who became powerless through the blood of circumcision. For which reason the words were addressed to Moses, "A bloody husband art thou to me." But these things, which appear rather of a curious nature, and not level to the comprehension of the multitude, I have ventured to treat at such length; and now I shall only add, as becomes a Christian, one thing more, and shall then pass on to what follows. For this angel might have had power, I think, over those of the people who were not circumcised, and generally over all who worshipped only the Creator; and this power lasted so long as Jesus had not assumed a human body. But when He had done this, and had undergone the rite of circumcision in His own person, all the power of the angel over those who practise the same worship, but are not circumcised, [4237] was abolished; for Jesus reduced it to nought by (the power of) His unspeakable divinity. And therefore His disciples are forbidden to circumcise themselves, and are reminded (by the apostle): "If ye be circumcised, Christ shall profit you nothing." [4238] __________________________________________________________________ [4234] Cf. Ex. iv. 24, 25. Eliezer was one of the two sons of Moses. Cf. Ex. xviii. 4. [4235] energein kata Mouseos. [4236] Cf. Ex. iv. 25, 26. [4237] kata ton en te theosebeia taute peritemnomenon dunamis. Boherellus inserts me before peritemnomenon,, which has been adopted in the text. [4238] Gal. v. 2. __________________________________________________________________ Chapter XLIX. But neither do the Jews pride themselves upon abstaining from swine's flesh, as if it were some great thing; but upon their having ascertained the nature of clean and unclean animals, and the cause of the distinction, and of swine being classed among the unclean. And these distinctions were signs of certain things until the advent of Jesus; after whose coming it was said to His disciple, who did not yet comprehend the doctrine concerning these matters, but who said, "Nothing that is common or unclean hath entered into my mouth," [4239] "What God hath cleansed, call not thou common." It therefore in no way affects either the Jews or us that the Egyptian priests abstain not only from the flesh of swine, but also from that of goats, and sheep, and oxen, and fish. But since it is not that "which entereth into the mouth that defiles a man," and since "meat does not commend us to God," we do not set great store on refraining from eating, nor yet are we induced to eat from a gluttonous appetite. And therefore, so far as we are concerned, the followers of Pythagoras, who abstain from all things that contain life may do as they please; only observe the different reason for abstaining from things that have life on the part of the Pythagoreans and our ascetics. For the former abstain on account of the fable about the transmigration of souls, as the poet says:-- "And some one, lifting up his beloved son, Will slay him after prayer; O how foolish he!" [4240] We, however, when we do abstain, do so because "we keep under our body, and bring it into subjection," [4241] and desire "to mortify our members that are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence;" [4242] and we use every effort to "mortify the deeds of the flesh." [4243] __________________________________________________________________ [4239] Cf. Acts x. 14. [4240] kai tis philon huion aeiras, sphaxei epeuchomenos mega nepios. --A verse of Empedocles, quoted by Plutarch, de Superstitione, c. xii. Spencer. Cf. note in loc. in Benedictine edition. [4241] Cf. 1 Cor. ix. 27. [4242] Cf. Col. iii. 5. [4243] Cf. Rom. viii. 13. __________________________________________________________________ Chapter L. Celsus, still expressing his opinion regarding the Jews, says: "It is not probable that they are in great favour with God, or are regarded by Him with more affection than others, or that angels are sent by Him to them alone, as if to them had been allotted some region of the blessed. For we may see both the people themselves, and the country of which they were deemed worthy." We shall refute this, by remarking that it is evident that this nation was in great favour with God, from the fact that the God who presides over all things was called the God of the Hebrews, even by those who were aliens to our faith. And because they were in favour with God, they were not abandoned by Him; [4244] but although few in number, they continued to enjoy the protection of the divine power, so that in the reign of Alexander of Macedon they sustained no injury from him, although they refused, on account of certain covenants and oaths, to take up arms against Darius. They say that on that occasion the Jewish high priest, clothed in his sacred robe, received obeisance from Alexander, who declared that he had beheld an individual arrayed in this fashion, who announced to him in his sleep that he was to be the subjugator of the whole of Asia. [4245] Accordingly, we Christians maintain that "it was the fortune of that people in a remarkable degree to enjoy God's favour, and to be loved by Him in a way different from others;" but that this economy of things and this divine favour were transferred to us, after Jesus had conveyed the power which had been manifested among the Jews to those who had become converts to Him from among the heathen. And for this reason, although the Romans desired to perpetrate many atrocities against the Christians, in order to ensure their extermination, they were unsuccessful; for there was a divine hand which fought on their behalf, and whose desire it was that the word of God should spread from one corner of the land of Judea throughout the whole human race. __________________________________________________________________ [4244] kai hos eudokimountes ge hoson ouk enkatleiponto. The negative particle (ouk) is wanting in the editions of Hoeschel and Spencer, but is found in the Royal, Basil, and Vatican mss. Guietus would delete hoson (which emendation has been adopted in the translation), while Boherellus would read hosoi instead.--Ruæus. [4245] [Josephus, Antiquities, b. xi. cap. viii.] __________________________________________________________________ Chapter LI. But seeing that we have answered to the best of our ability the charges brought by Celsus against the Jews and their doctrine, let us proceed to consider what follows, and to prove that it is no empty boast on our part when we make a profession of knowing the great God, and that we have not been led away by any juggling tricks [4246] of Moses (as Celsus imagines), or even of our own Saviour Jesus; but that for a good end we listen to the God who speaks in Moses, and have accepted Jesus, whom he testifies to be God, as the Son of God, in hope of receiving the best rewards if we regulate our lives according to His word. And we shall willingly pass over what we have already stated by way of anticipation on the points, "whence we came and who is our leader, and what law proceeded from Him." And if Celsus would maintain that there is no difference between us and the Egyptians, who worship the goat, or the ram, or the crocodile, or the ox, or the river-horse, or the dog-faced baboon, [4247] or the cat, he can ascertain if it be so, and so may any other who thinks alike on the subject. We, however, have to the best of our ability defended ourselves at great length in the preceding pages on the subject of the honour which we render to our Jesus, pointing out that we have found the better part; [4248] and that in showing that the truth which is contained in the teaching of Jesus Christ is pure and unmixed with error, we are not commending ourselves, but our Teacher, to whom testimony was borne through many witnesses by the Supreme God and the prophetic writings among the Jews, and by the very clearness of the case itself, for it is demonstrated that He could not have accomplished such mighty works without the divine help. __________________________________________________________________ [4246] goeteia. [4247] ton kunokephalon. [4248] hoti kreitton heuromen. __________________________________________________________________ Chapter LII. But the statement of Celsus which we wish to examine at present is the following: "Let us then pass over the refutations which might be adduced against the claims of their teacher, and let him be regarded as really an angel. But is he the first and only one who came (to men), or were there others before him? If they should say that he is the only one, they would be convicted of telling lies against themselves. For they assert that on many occasions others came, and sixty or seventy of them together, and that these became wicked, and were cast under the earth and punished with chains, and that from this source originate the warm springs, which are their tears; and, moreover, that there came an angel to the tomb of this said being--according to some, indeed, one, but according to others, two--who answered the women that he had arisen. For the Son of God could not himself, as it seems, open the tomb, but needed the help of another to roll away the stone. And again, on account of the pregnancy of Mary, there came an angel to the carpenter, and once more another angel, in order that they might take up the young Child and flee away (into Egypt). But what need is there to particularize everything, or to count up the number of angels said to have been sent to Moses, and others amongst them? If, then, others were sent, it is manifest that he also came from the same God. But he may be supposed to have the appearance of announcing something of greater importance (than those who preceded him), as if the Jews had been committing sin, or corrupting their religion, or doing deeds of impiety; for these things are obscurely hinted at." __________________________________________________________________ Chapter LIII. The preceding remarks might suffice as an answer to the charges of Celsus, so far as regards those points in which our Saviour Jesus Christ is made the subject of special investigation. But that we may avoid the appearance of intentionally passing over any portion of his work, as if we were unable to meet him, let us, even at the risk of being tautological (since we are challenged to this by Celsus), endeavour as far as we can with all due brevity to continue our discourse, since perhaps something either more precise or more novel may occur to us upon the several topics. He says, indeed, that "he has omitted the refutations which have been adduced against the claims which Christians advance on behalf of their teacher," although he has not omitted anything which he was able to bring forward, as is manifest from his previous language, but makes this statement only as an empty rhetorical device. That we are not refuted, however, on the subject of our great Saviour, although the accuser may appear to refute us, will be manifest to those who peruse in a spirit of truth-loving investigation all that is predicted and recorded of Him. And, in the next place, since he considers that he makes a concession in saying of the Saviour, "Let him appear to be really an angel," we reply that we do not accept of such a concession from Celsus; but we look to the work of Him who came to visit the whole human race in His word and teaching, as each one of His adherents was capable of receiving Him. And this was the work of one who, as the prophecy regarding Him said, was not simply an angel, but the "Angel of the great counsel:" [4249] for He announced to men the great counsel of the God and Father of all things regarding them, (saying) of those who yield themselves up to a life of pure religion, that they ascend by means of their great deeds to God; but of those who do not adhere to Him, that they place themselves at a distance from God, and journey on to destruction through their unbelief of Him. He then continues: "If even the angel came to men, is he the first and only one who came, or did others come on former occasions?" And he thinks he can meet either of these dilemmas at great length, although there is not a single real Christian who asserts that Christ was the only being that visited the human race. For, as Celsus says, "If they should say the only one," there are others who appeared to different individuals. __________________________________________________________________ [4249] Cf. Isa. ix. 6. [according to Sept. See vol. i. pp. 223, 236, this series.] __________________________________________________________________ Chapter LIV. In the next place, he proceeds to answer himself as he thinks fit in the following terms: "And so he is not the only one who is recorded to have visited the human race, as even those who, under pretext of teaching in the name of Jesus, have apostatized from the Creator as an inferior being, and have given in their adherence to one who is a superior God and father of him who visited (the world), assert that before him certain beings came from the Creator to visit the human race." Now, as it is in the spirit of truth that we investigate all that relates to the subject, we shall remark that it is asserted by Apelles, the celebrated disciple of Marcion, who became the founder of a certain sect, and who treated the writings of the Jews as fabulous, that Jesus is the only one that came to visit the human race. Even against him, then, who maintained that Jesus was the only one that came from God to men, it would be in vain for Celsus to quote the statements regarding the descent of other angels, seeing Apelles discredits, as we have already mentioned, the miraculous narratives of the Jewish Scriptures; and much more will he decline to admit what Celsus has adduced, from not understanding the contents of the book of Enoch. No one, then, convicts us of falsehood, or of making contradictory assertions, as if we maintained both that our Saviour was the only being that ever came to men, and yet that many others came on different occasions. And in a most confused manner, moreover, does he adduce, when examining the subject of the visits of angels to men, what he has derived, without seeing its meaning, from the contents of the book of Enoch; for he does not appear to have read the passages in question, nor to have been aware that the books which bear the name Enoch [4250] do not at all circulate in the Churches as divine, although it is from this source that he might be supposed to have obtained the statement, that "sixty or seventy angels descended at the same time, who fell into a state of wickedness." __________________________________________________________________ [4250] [See p. 380, supra.] __________________________________________________________________ Chapter LV. But, that we may grant to him in a spirit of candour what he has not discovered in the contents of the book of Genesis, that "the sons of God, seeing the daughters of men, that they were fair, took to them wives of all whom they chose," [4251] we shall nevertheless even on this point persuade those who are capable of understanding the meaning of the prophet, that even before us there was one who referred this narrative to the doctrine regarding souls, which became possessed with a desire for the corporeal life of men, and this in metaphorical language, he said, was termed "daughters of men." But whatever may be the meaning of the "sons of God desiring to possess the daughters of men," it will not at all contribute to prove that Jesus was not the only one who visited mankind as an angel, and who manifestly became the Saviour and benefactor of all those who depart from the flood of wickedness. Then, mixing up and confusing whatever he had at any time heard, or had anywhere found written--whether held to be of divine origin among Christians or not--he adds: "The sixty or seventy who descended together were cast under the earth, and were punished with chains." And he quotes (as from the book of Enoch, but without naming it) the following: "And hence it is that the tears of these angels are warm springs,"--a thing neither mentioned nor heard of in the Churches of God! For no one was ever so foolish as to materialize into human tears those which were shed by the angels who had come down from heaven. And if it were right to pass a jest upon what is advanced against us in a serious spirit by Celsus, we might observe that no one would ever have said that hot springs, the greater part of which are fresh water, were the tears of the angels, since tears are saltish in their nature, unless indeed the angels, in the opinion of Celsus, shed tears which are fresh. __________________________________________________________________ [4251] [Gen. vi. 2. S.] __________________________________________________________________ Chapter LVI. Proceeding immediately after to mix up and compare with one another things that are dissimilar, and incapable of being united, he subjoins to his statement regarding the sixty or seventy angels who came down from heaven, and who, according to him, shed fountains of warm water for tears, the following: "It is related also that there came to the tomb of Jesus himself, according to some, two angels, according to others, one;" having failed to notice, I think, that Matthew and Mark speak of one, and Luke and John of two, which statements are not contradictory. For they who mention "one," say that it was he who rolled away the stone from the sepulchre; while they who mention "two," refer to those who appeared in shining raiment to the women that repaired to the sepulchre, or who were seen within sitting in white garments. Each of these occurrences might now be demonstrated to have actually taken place, and to be indicative of a figurative meaning existing in these "phenomena," (and intelligible) to those who were prepared to behold the resurrection of the Word. Such a task, however, does not belong to our present purpose, but rather to an exposition of the Gospel. [4252] __________________________________________________________________ [4252] [See Dr. Lee on The Inspiration of Holy Scripture, p. 383, where it is pointed out that the primitive Church was fully aware of the difficulties urged against the historic accuracy of the Four Gospels. Dr. Lee also notes that the culminating sarcasm of Gibbon's famous fifteenth chapter "has not even the poor merit of originality." S.] __________________________________________________________________ Chapter LVII. Now, that miraculous appearances have sometimes been witnessed by human beings, is related by the Greeks; and not only by those of them who might be suspected of composing fabulous narratives, but also by those who have given every evidence of being genuine philosophers, and of having related with perfect truth what had happened to them. Accounts of this kind we have read in the writings of Chrysippus of Soli, and also some things of the same kind relating to Pythagoras; as well as in some of the more recent writers who lived a very short time ago, as in the treatise of Plutarch of Chæronea "on the Soul," and in the second book of the work of Numenius the Pythagorean on the "Incorruptibility of the Soul." Now, when such accounts are related by the Greeks, and especially by the philosophers among them, they are not to be received with mockery and ridicule, nor to be regarded as fictions and fables; but when those who are devoted to the God of all things, and who endure all kinds of injury, even to death itself, rather than allow a falsehood to escape their lips regarding God, announce the appearances of angels which they have themselves witnessed, they are to be deemed unworthy of belief, and their words are not to be regarded as true! Now it is opposed to sound reason to judge in this way whether individuals are speaking truth or falsehood. For those who act honestly, only after a long and careful examination into the details of a subject, slowly and cautiously express their opinion of the veracity or falsehood of this or that person with regard to the marvels which they may relate; since it is the case that neither do all men show themselves worthy of belief, nor do all make it distinctly evident that they are relating to men only fictions and fables. Moreover, regarding the resurrection of Jesus from the dead, we have this remark to make, that it is not at all wonderful if, on such an occasion, either one or two angels should have appeared to announce that Jesus had risen from the dead, and to provide for the safety of those who believed in such an event to the advantage of their souls. Nor does it appear to me at all unreasonable, that those who believe in the resurrection of Jesus, and who manifest, as a fruit of their faith not to be lightly esteemed, their possession of a virtuous [4253] life, and their withdrawal from the flood of evils, should not be unattended by angels who lend their help in accomplishing their conversion to God. __________________________________________________________________ [4253] ton errhomenon bion. __________________________________________________________________ Chapter LVIII. But Celsus challenges the account also that an angel rolled away the stone from the sepulchre where the body of Jesus lay, acting like a lad at school, who should bring a charge against any one by help of a string of commonplaces. And, as if he had discovered some clever objection to the narrative, he remarks: "The Son of God, then, it appears, could not open his tomb, but required the aid of another to roll away the stone." Now, not to overdo the discussion of this matter, or to have the appearance of unreasonably introducing philosophical remarks, by explaining the figurative meaning at present, I shall simply say of the narrative alone, that it does appear in itself a more respectful proceeding, that the servant and inferior should have rolled away the stone, than that such an act should have been performed by Him whose resurrection was to be for the advantage of mankind. I do not speak of the desire of those who conspired against the Word, and who wished to put Him to death, and to show to all men that He was dead and non-existent, [4254] that His tomb should not be opened, in order that no one might behold the Word alive after their conspiracy; but the "Angel of God" who came into the world for the salvation of men, with the help of another angel, proved more powerful than the conspirators, and rolled away the weighty stone, that those who deemed the Word to be dead might be convinced that He is not with the "departed," but is alive, and precedes those who are willing to follow Him, that He may manifest to them those truths which come after those which He formerly showed them at the time of their first entrance (into the school of Christianity), when they were as yet incapable of receiving deeper instruction. In the next place, I do not understand what advantage he thinks will accrue to his purpose when he ridicules the account of "the angel's visit to Joseph regarding the pregnancy of Mary;" and again, that of the angel to warn the parents "to take up the new-born Child, whose life was in danger, and to flee with it into Egypt." Concerning these matters, however, we have in the preceding pages answered his statements. But what does Celsus mean by saying, that "according to the Scriptures, angels are recorded to have been sent to Moses, and others as well?" For it appears to me to contribute nothing to his purpose, and especially because none of them made any effort to accomplish, as far as in his power, the conversion of the human race from their sins. Let it be granted, however, that other angels were sent from God, but that he came to announce something of greater importance (than any others who preceded him); and when the Jews had fallen into sin, and corrupted their religion, and had done unholy deeds, transferred the kingdom of God to other husbandmen, who in all the Churches take special care of themselves, [4255] and use every endeavour by means of a holy life, and by a doctrine conformable thereto, to win over to the God of all things those who would rush away from the teaching of Jesus. [4256] __________________________________________________________________ [4254] kai to meden tunchanonta. [4255] heauton. Guietus would read auton, to agree with ton ekklesion. [4256] Instead of tas apo tes didaskalias tou 'Iesou haphormas, Boherellus conjectures tous...aphormontas, which has been adopted in the translation. __________________________________________________________________ Chapter LIX. Celsus then continues: "The Jews accordingly, and these (clearly meaning the Christians), have the same God;" and as if advancing a proposition which would not be conceded, he proceeds to make the following assertion: "It is certain, indeed, that the members of the great Church [4257] admit this, and adopt as true the accounts regarding the creation of the world which are current among the Jews, viz., concerning the six days and the seventh;" on which day, as the Scripture says, God "ceased" [4258] from His works, retiring into the contemplation of Himself, but on which, as Celsus says (who does not abide by the letter of the history, and who does not understand its meaning), God "rested," [4259] --a term which is not found in the record. With respect, however, to the creation of the world, and the "rest [4260] which is reserved after it for the people of God," the subject is extensive, and mystical, and profound, and difficult of explanation. In the next place, as it appears to me, from a desire to fill up his book, and to give it an appearance of importance, he recklessly adds certain statements, such as the following, relating to the first man, of whom he says: "We give the same account as do the Jews, and deduce the same genealogy from him as they do." However, as regards "the conspiracies of brothers against one another," we know of none such, save that Cain conspired against Abel, and Esau against Jacob; but not Abel against Cain, nor Jacob against Esau: for if this had been the case, Celsus would have been correct in saying that we give the same accounts as do the Jews of "the conspiracies of brothers against one another." Let it be granted, however, that we speak of the same descent into Egypt as they, and of their return [4261] thence, which was not a "flight," [4262] as Celsus considers it to have been, what does that avail towards founding an accusation against us or against the Jews? Here, indeed, he thought to cast ridicule upon us, when, in speaking of the Hebrew people, he termed their exodus a "flight;" but when it was his business to investigate the account of the punishments inflicted by God upon Egypt, that topic he purposely passed by in silence. __________________________________________________________________ [4257] ton apo megales ekklesias. [4258] katepausen. [4259] anapausamenos. [4260] sabbatismou. [4261] ten ekeithen epanodon. [4262] phugen. __________________________________________________________________ Chapter LX. If, however, it be necessary to express ourselves with precision in our answer to Celsus, who thinks that we hold the same opinions on the matters in question as do the Jews, we would say that we both agree that the books (of Scripture) were written by the Spirit of God, but that we do not agree about the meaning of their contents; for we do not regulate our lives like the Jews, because we are of opinion that the literal acceptation of the laws is not that which conveys the meaning of the legislation. And we maintain, that "when Moses is read, the veil is upon their heart," [4263] because the meaning of the law of Moses has been concealed from those who have not welcomed [4264] the way which is by Jesus Christ. But we know that if one turn to the Lord (for "the Lord is that Spirit"), the veil being taken away, "he beholds, as in a mirror with unveiled face, the glory of the Lord" in those thoughts which are concealed in their literal expression, and to his own glory becomes a participator of the divine glory; the term "face" being used figuratively for the "understanding," as one would call it without a figure, in which is the face of the "inner man," filled with light and glory, flowing from the true comprehension of the contents of the law. __________________________________________________________________ [4263] 2 Cor. iii. 15. [4264] aspasamenois. __________________________________________________________________ Chapter LXI. After the above remarks he proceeds as follows: "Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came." Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are amongst us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, "I thank my God, whom I serve from my forefathers with a pure conscience." [4265] And let it be admitted also, that there is a third class who call certain persons "carnal," and others "spiritual,"--I think he here means the followers of Valentinus,--yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? [4266] And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law,--and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings,--what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled "those of the multitude?" [4267] He adds, also, that certain of the Christians are believers in the Sibyl, [4268] having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists. __________________________________________________________________ [4265] 2 Tim. i. 3. [4266] ek kataskeues. [4267] apo tou plethous. [4268] Sibullistas. __________________________________________________________________ Chapter LXII. He next pours down upon us a heap of names, saying that he knows of the existence of certain Simonians who worship Helene, or Helenus, as their teacher, and are called Helenians. But it has escaped the notice of Celsus that the Simonians do not at all acknowledge Jesus to be the Son of God, but term Simon the "power" of God, regarding whom they relate certain marvellous stories, saying that he imagined that if he could become possessed of similar powers to those with which be believed Jesus to be endowed, he too would become as powerful among men as Jesus was amongst the multitude. But neither Celsus nor Simon could comprehend how Jesus, like a good husbandman of the word of God, was able to sow the greater part of Greece, and of barbarian lands, with His doctrine, and to fill these countries with words which transform the soul from all that is evil, and bring it back to the Creator of all things. Celsus knows, moreover, certain Marcellians, so called from Marcellina, and Harpocratians from Salome, and others who derive their name from Mariamme, and others again from Martha. We, however, who from a love of learning examine to the utmost of our ability not only the contents of Scripture, and the differences to which they give rise, but have also, from love to the truth, investigated as far as we could the opinions of philosophers, have never at any time met with these sects. He makes mention also of the Marcionites, whose leader was Marcion. __________________________________________________________________ Chapter LXIII. In the next place, that he may have the appearance of knowing still more than he has yet mentioned, he says, agreeably to his usual custom, that "there are others who have wickedly invented some being as their teacher and demon, and who wallow about in a great darkness, more unholy and accursed than that of the companions of the Egyptian Antinous." And he seems to me, indeed, in touching on these matters, to say with a certain degree of truth, that there are certain others who have wickedly invented another demon, and who have found him to be their lord, as they wallow about in the great darkness of their ignorance. With respect, however, to Antinous, who is compared with our Jesus, we shall not repeat what we have already said in the preceding pages. "Moreover," he continues, "these persons utter against one another dreadful blasphemies, saying all manner of things shameful to be spoken; nor will they yield in the slightest point for the sake of harmony, hating each other with a perfect hatred." Now, in answer to this, we have already said that in philosophy and medicine sects are to be found warring against sects. We, however, who are followers of the word of Jesus, and have exercised ourselves in thinking, and saying, and doing what is in harmony with His words, "when reviled, bless; being persecuted, we suffer it; being defamed, we entreat;" [4269] and we would not utter "all manner of things shameful to be spoken" against those who have adopted different opinions from ours, but, if possible, use every exertion to raise them to a better condition through adherence to the Creator alone, and lead them to perform every act as those who will (one day) be judged. And if those who hold different opinions will not be convinced, we observe the injunction laid down for the treatment of such: "A man that is a heretic, after the first and second admonition, reject, knowing that he that is such is subverted, and sinneth, being condemned of himself." [4270] Moreover, we who know the maxim, "Blessed are the peacemakers," and this also, "Blessed are the meek," would not regard with hatred the corrupters of Christianity, nor term those who had fallen into error Circes and flattering deceivers. [4271] __________________________________________________________________ [4269] 1 Cor. iv. 12, 13. [4270] Tit. iii. 10, 11. [4271] Kirkas kai kukethra haimula. __________________________________________________________________ Chapter LXIV. Celsus appears to me to have misunderstood the statement of the apostle, which declares that "in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocrisy, having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them who believe;" [4272] and to have misunderstood also those who employed these declarations of the apostle against such as had corrupted the doctrines of Christianity. And it is owing to this cause that Celsus has said that "certain among the Christians are called cauterized in the ears;'" [4273] and also that some are termed "enigmas," [4274] --a term which we have never met. The expression "stumbling-block" [4275] is, indeed, of frequent occurrence in these writings,--an appellation which we are accustomed to apply to those who turn away simple persons, and those who are easily deceived, from sound doctrine. But neither we, nor, I imagine, any other, whether Christian or heretic, know of any who are styled Sirens, who betray and deceive, [4276] and stop their ears, and change into swine those whom they delude. And yet this man, who affects to know everything, uses such language as the following: "You may hear," he says, "all those who differ so widely, and who assail each other in their disputes with the most shameless language, uttering the words, The world is crucified to me, and I unto the world.'" And this is the only phrase which, it appears, Celsus could remember out of Paul's writings; and yet why should we not also employ innumerable other quotations from the Scriptures, such as, "For though we do walk in the flesh, we do not war after the flesh; (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds,) casting down imaginations, and every high thing that exalteth itself against the knowledge of God?" [4277] __________________________________________________________________ [4272] Cf. 1 Tim. iv. 1-3. [4273] akoes kausteria. Cf. note in Benedictine ed. [4274] ainigmata. Cf. note in Benedictine ed. [4275] skandalou. [4276] exorchoumenas kai sophistrias. [4277] Cf. 2 Cor. x. 3-5. __________________________________________________________________ Chapter LXV. But since he asserts that "you may hear all those who differ so widely saying, The world is crucified to me, and I unto the world,'" we shall show the falsity of such a statement. For there are certain heretical sects which do not receive the Epistles of the Apostle Paul, as the two sects of Ebionites, and those who are termed Encratites. [4278] Those, then, who do not regard the apostle as a holy and wise man, will not adopt his language, and say, "The world is crucified to me, and I unto the world." And consequently in this point, too, Celsus is guilty of falsehood. He continues, moreover, to linger over the accusations which he brings against the diversity of sects which exist, but does not appear to me to be accurate in the language which he employs, nor to have carefully observed or understood how it is that those Christians who have made progress in their studies say that they are possessed of greater knowledge than the Jews; and also, whether they acknowledge the same Scriptures, but interpret them differently, or whether they do not recognise these books as divine. For we find both of these views prevailing among the sects. He then continues: "Although they have no foundation for the doctrine, let us examine the system itself; and, in the first place, let us mention the corruptions which they have made through ignorance and misunderstanding, when in the discussion of elementary principles they express their opinions in the most absurd manner on things which they do not understand, such as the following." And then, to certain expressions which are continually in the mouths of the believers in Christianity, he opposes certain others from the writings of the philosophers, with the object of making it appear that the noble sentiments which Celsus supposes to be used by Christians have been expressed in better and clearer language by the philosophers, in order that he might drag away to the study of philosophy those who are caught by opinions which at once evidence their noble and religious character. We shall, however, here terminate the fifth book, and begin the sixth with what follows. __________________________________________________________________ [4278] [Irenæus, vol. i. p. 353.] __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book VI. Chapter I. In beginning this our sixth book, we desire, my reverend Ambrosius, to answer in it those accusations which Celsus brings against the Christians, not, as might be supposed, those objections which he has adduced from writers on philosophy. For he has quoted a considerable number of passages, chiefly from Plato, and has placed alongside of these such declarations of holy Scripture as are fitted to impress even the intelligent mind; subjoining the assertion that "these things are stated much better among the Greeks (than in the Scriptures), and in a manner which is free from all exaggerations [4279] and promises on the part of God, or the Son of God." Now we maintain, that if it is the object of the ambassadors of the truth to confer benefits upon the greatest possible number, and, so far as they can, to win over to its side, through their love to men, every one without exception--intelligent as well as simple--not Greeks only, but also Barbarians (and great, indeed, is the humanity which should succeed in converting the rustic and the ignorant [4280] ), it is manifest that they must adopt a style of address fitted to do good to all, and to gain over to them men of every sort. Those, on the other hand, who turn away [4281] from the ignorant as being mere slaves, [4282] and unable to understand the flowing periods of a polished and logical discourse, and so devote their attention solely to such as have been brought up amongst literary pursuits, [4283] confine their views of the public good within very strait and narrow limits. __________________________________________________________________ [4279] anataseos. [4280] polu de to hemeron ean...hoios te tis genetai epistrephein. [4281] polla chairein phrasantes. [4282] andrapodois. [4283] kai me hoioi te katakouein tes en phrasei logon kai taxei apangellomenon akolouthias, monon ephrontisan ton anatraphenton en logois kai matheuasin. __________________________________________________________________ Chapter II. I have made these remarks in reply to the charges which Celsus and others bring against the simplicity of the language of Scripture, which appears to be thrown into the shade by the splendour of polished discourse. For our prophets, and Jesus Himself, and His apostles, were careful to adopt [4284] a style of address which should not merely convey the truth, but which should be fitted to gain over the multitude, until each one, attracted and led onwards, should ascend as far as he could towards the comprehension of those mysteries which are contained in these apparently simple words. For, if I may venture to say so, few have been benefited (if they have indeed been benefited at all) by the beautiful and polished style of Plato, and those who have written like him; [4285] while, on the contrary, many have received advantage from those who wrote and taught in a simple and practical manner, and with a view to the wants of the multitude. It is easy, indeed, to observe that Plato is found only in the hands of those who profess to be literary men; [4286] while Epictetus is admired by persons of ordinary capacity, who have a desire to be benefited, and who perceive the improvement which may be derived from his writings. Now we make these remarks, not to disparage Plato (for the great world of men has found even him useful), but to point out the aim of those who said: "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power, that our faith should not stand in the wisdom of men, but in the power of God." [4287] For the word of God declares that the preaching (although in itself true and most worthy of belief) is not sufficient to reach the human heart, unless a certain power be imparted to the speaker from God, and a grace appear upon his words; and it is only by the divine agency that this takes place in those who speak effectually. The prophet says in the sixty-seventh Psalm, that "the Lord will give a word with great power to them who preach." [4288] If, then, it should be granted with respect to certain points, that the same doctrines are found among the Greeks as in our own Scriptures, yet they do not possess the same power of attracting and disposing the souls of men to follow them. And therefore the disciples of Jesus, men ignorant so far as regards Grecian philosophy, yet traversed many countries of the world, impressing, agreeably to the desire of the Logos, each one of their hearers according to his deserts, so that they received a moral amelioration in proportion to the inclination of their will to accept of that which is good. __________________________________________________________________ [4284] eneidon. [4285] [See Dr. Burton's Bampton Lectures On the Heresies of the Apostolic Age, pp. 198, 529. S.] [4286] philologon. [4287] 1 Cor. ii. 4, 5. [4288] Such is the reading of the Septuagint version. The Masoretic text has: "The Lord gave a word; of them who published it there was a great host." [Cf. Ps. lxviii. 11. S.] __________________________________________________________________ Chapter III. Let the ancient sages, then, make known their sayings to those who are capable of understanding them. Suppose that Plato, for example, the son of Ariston, in one of his Epistles, is discoursing about the "chief good," and that he says, "The chief good can by no means be described in words, but is produced by long habit, and bursts forth suddenly as a light in the soul, as from a fire which had leapt forth." We, then, on hearing these words, admit that they are well said, for it is God who revealed to men these as well as all other noble expressions. And for this reason it is that we maintain that those who have entertained correct ideas regarding God, but who have not offered to Him a worship in harmony with the truth, are liable to the punishments which fall on sinners. For respecting such Paul says in express words: "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of God is manifest in them; for God hath showed it unto them. For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." [4289] The truth, then, is verily held (in unrighteousness), as our Scriptures testify, by those who are of opinion that "the chief good cannot be described in words," but who assert that, "after long custom and familiar usage, [4290] a light becomes suddenly kindled in the soul, as if by a fire springing forth, and that it now supports itself alone." __________________________________________________________________ [4289] Cf. Rom. i. 18-23. [4290] ek polles sunousias ginomenes peri to pragma auto, kai tou suzen. __________________________________________________________________ Chapter IV. Notwithstanding, those who have written in this manner regarding the "chief good" will go down to the Piræus and offer prayer to Artemis, as if she were God, and will look (with approval) upon the solemn assembly held by ignorant men; and after giving utterance to philosophical remarks of such profundity regarding the soul, and describing its passage (to a happier world) after a virtuous life, they pass from those great topics which God has revealed to them, and adopt mean and trifling thoughts, and offer a cock to Æsculapius! [4291] And although they had been enabled to form representations both of the "invisible things" of God and of the "archetypal forms" of things from the creation of the world, and from (the contemplation of) sensible things, from which they ascend to those objects which are comprehended by the understanding alone,--and although they had no mean glimpses of His "eternal power and Godhead," [4292] they nevertheless became "foolish in their imaginations," and their "foolish heart" was involved in darkness and ignorance as to the (true) worship of God. Moreover, we may see those who greatly pride themselves upon their wisdom and theology worshipping the image of a corruptible man, in honour, they say, of Him, and sometimes even descending, with the Egyptians, to the worship of birds, and four-footed beasts, and creeping things! And although some may appear to have risen above such practices, nevertheless they will be found to have changed the truth of God into a lie, and to worship and serve the "creature more than the Creator." [4293] As the wise and learned among the Greeks, then, commit errors in the service which they render to God, God "chose the foolish things of the world to confound the wise; and base things of the world, and things that are weak, and things which are despised, and things which are nought, to bring to nought things that are;" and this, truly, "that no flesh should glory in the presence of God." [4294] Our wise men, however,--Moses, the most ancient of them all, and the prophets who followed him,--knowing that the chief good could by no means be described in words, were the first who wrote that, as God manifests Himself to the deserving, and to those who are qualified to behold Him, [4295] He appeared to Abraham, or to Isaac, or to Jacob. But who He was that appeared, and of what form, and in what manner, and like to which of mortal beings, [4296] they have left to be investigated by those who are able to show that they resemble those persons to whom God showed Himself: for He was seen not by their bodily eyes, but by the pure heart. For, according to the declaration of our Jesus, "Blessed are the pure in heart, for they shall see God." [4297] __________________________________________________________________ [4291] Cf. Plato, Phædo [lxvi. p. 118. S.] [4292] kai ta aorata tou Theou, kai tas ideas phantasthentes apo tes ktiseos tou kosmou, kai ton aistheton, aph' hon anabainousin epi ta nooumena; ten te aidion autou dunamin kai theioteta ouk agennos idontes, etc. [4293] Rom. i. 25. [4294] Cf. 1 Cor. i. 27, 28, 29. [4295] epitedeiois. [4296] kai tini ton en hemin. Boherellus understands homoios, which has been adopted in the translation. [4297] Cf. Matt. v. 8. __________________________________________________________________ Chapter V. But that a light is suddenly kindled in the soul, as by a fire leaping forth, is a fact known long ago to our Scriptures; as when the prophet said, "Light ye for yourselves the light of knowledge." [4298] John also, who lived after him, said, "That which was in the Logos was life, and the life was the light of men;" [4299] which "true light lighteneth every man that cometh into the world" (i.e., the true world, which is perceived by the understanding [4300] ), and maketh him a light of the world:" For this light shone in our hearts, to give the light of the glorious Gospel of God in the face of Christ Jesus." [4301] And therefore that very ancient prophet, who prophesied many generations before the reign of Cyrus (for he was older than he by more than fourteen generations), expressed himself in these words: "The Lord is my light and my salvation: whom shall I fear?" [4302] and, "Thy law is a lamp unto my feet, and a light unto my path;" [4303] and again, "The light of Thy countenance, O Lord, was manifested towards us;" [4304] and, "In Thy light we shall see light." [4305] And the Logos, exhorting us to come to this light, says, in the prophecies of Isaiah: "Enlighten thyself, enlighten thyself, O Jerusalem; for thy light is come, and the glory of the Lord is risen upon thee." [4306] The same prophet also, when predicting the advent of Jesus, who was to turn away men from the worship of idols, and of images, and of demons, says, "To those that sat in the land and shadow of death, upon them hath the light arisen;" [4307] and again, "The people that sat in darkness saw a great light." [4308] Observe now the difference between the fine phrases of Plato respecting the "chief good," and the declarations of our prophets regarding the "light" of the blessed; and notice that the truth as it is contained in Plato concerning this subject did not at all help his readers to attain to a pure worship of God, nor even himself, who could philosophize so grandly about the "chief good," whereas the simple language of the holy Scriptures has led to their honest readers being filled with a divine spirit; [4309] and this light is nourished within them by the oil, which in a certain parable is said to have preserved the light of the torches of the five wise virgins. [4310] __________________________________________________________________ [4298] Hos. x. 12. photisate heautois phos gnoseos (LXX.). The Masoretic text is, t"v ryn skl vryn, where for t"v (and time) the Septuagint translator apparently read td (knowledge), d and v being interchanged for their similarity. [4299] Cf. John i. 3, 4. [4300] ton alethinon kai noeton. [4301] Cf. 2 Cor. iv. 6. [4302] Ps. xxvii. 1 (attributed to David). [4303] Ps. cxix. 105. [4304] Ps. iv. 6 (Heb. "Lift up upon us," etc.) [4305] Ps. xxxvi. 9. [4306] Cf. Isa. lx. 1. [4307] Cf. Isa. ix. 2. [4308] Cf. Isa. ix. 2. [4309] enthousian. [4310] Cf. Matt. xxv. 4. __________________________________________________________________ Chapter VI. Seeing, however, that Celsus quotes from an epistle of Plato another statement to the following effect, viz.: "If it appeared to me that these matters could be adequately explained to the multitude in writing and in oral address, what nobler pursuit in life could have been followed by me, than to commit to writing what was to prove of such advantage to human beings, and to lead the nature of all men onwards to the light?"--let us then consider this point briefly, viz., whether or not Plato were acquainted with any doctrines more profound than are contained in his writings, or more divine than those which he has left behind him, leaving it to each one to investigate the subject according to his ability, while we demonstrate that our prophets did know of greater things than any in the Scriptures, but which they did not commit to writing. Ezekiel, e.g., received a roll, [4311] written within and without, in which were contained "lamentations," and "songs," and "denunciations;" [4312] but at the command of the Logos he swallowed the book, in order that its contents might not be written, and so made known to unworthy persons. John also is recorded to have seen and done a similar thing. [4313] Nay, Paul even heard "unspeakable words, which it is not lawful for a man to utter." [4314] And it is related of Jesus, who was greater than all these, that He conversed with His disciples in private, and especially in their sacred retreats, concerning the Gospel of God; but the words which He uttered have not been preserved, because it appeared to the evangelists that they could not be adequately conveyed to the multitude in writing or in speech. And if it were not tiresome to repeat the truth regarding these illustrious individuals, I would say that they saw better than Plato (by means of the intelligence which they received by the grace of God), what things were to be committed to writing, and how this was to be done, and what was by no means to be written to the multitude, and what was to be expressed in words, and what was not to be so conveyed. And once more, John, in teaching us the difference between what ought to be committed to writing and what not, declares that he heard seven thunders instructing him on certain matters, and forbidding him to commit their words to writing. [4315] __________________________________________________________________ [4311] kephalida bibliou. [4312] ouai: cf. Ezek. ii. 9, 10. [4313] Cf. Rev. x. 9. [4314] 2 Cor. xii. 4. [4315] Cf. Rev. x. 4. __________________________________________________________________ Chapter VII. There might also be found in the writings of Moses and of the prophets, who are older not only than Plato, but even than Homer and the invention of letters among the Greeks, passages worthy of the grace of God bestowed upon them, and filled with great thoughts, to which they gave utterance, but not because they understood Plato imperfectly, as Celsus imagines. For how was it possible that they should have heard one who was not yet born? And if any one should apply the words of Celsus to the apostles of Jesus, who were younger than Plato, say whether it is not on the very face of it an incredible assertion, that Paul the tentmaker, and Peter the fisherman, and John who left his father's nets, should, through misunderstanding the language of Plato in his Epistles, have expressed themselves as they have done regarding God? But as Celsus now, after having often required of us immediate assent (to his views), as if he were babbling forth something new in addition to what he has already advanced, only repeats himself, [4316] what we have said in reply may suffice. Seeing, however, he produces another quotation from Plato, in which he asserts that the employment of the method of question and answer sheds light on the thoughts of those who philosophize like him, let us show from the holy Scriptures that the word of God also encourages us to the practice of dialectics: Solomon, e.g., declaring in one passage, that "instruction unquestioned goes astray;" [4317] and Jesus the son of Sirach, who has left us the treatise called "Wisdom," declaring in another, that "the knowledge of the unwise is as words that will not stand investigation." [4318] Our methods of discussion, however, are rather of a gentle kind; for we have learned that he who presides over the preaching of the word ought to be able to confute gainsayers. But if some continue indolent, and do not train themselves so as to attend to the reading of the word, and "to search the Scriptures," and, agreeably to the command of Jesus, to investigate the meaning of the sacred writings, and to ask of God concerning them, and to keep "knocking" at what may be closed within them, the Scripture is not on that account to be regarded as devoid of wisdom. __________________________________________________________________ [4316] pollakis de ede ho Kelsos thrullesas hos axioumenon eutheos pisteuein, hos kainon ti para ta proteron eiremena. Guietus thus amends the passage: pollakis de ede ho Kelsos axioumenos eutheos pisteuein, hos kainon ti para ta proteron eiremena thrullesas, etc. Boherellus would change axioumenon into axioumen. [4317] paideia anexelenktos planatai: cf. Prov. x. 17 (Sept.). [4318] gnosis asunetou adiexetastoi logoi: cf. Ecclus. xxi. 18. __________________________________________________________________ Chapter VIII. In the next place, after other Platonic declarations, which demonstrate that "the good" can be known by few, he adds: "Since the multitude, being puffed up with a contempt for others, which is far from right, and being filled with vain and lofty hopes, assert that, because they have come to the knowledge of some venerable doctrines, certain things are true." "Yet although Plato predicted these things, he nevertheless does not talk marvels, [4319] nor shut the mouth of those who wish to ask him for information on the subject of his promises; nor does he command them to come at once and believe that a God of a particular kind exists, and that he has a son of a particular nature, who descended (to earth) and conversed with me." Now, in answer to this we have to say, that with regard to Plato, it is Aristander, I think, who has related that he was not the son of Ariston, but of a phantom, which approached Amphictione in the guise of Apollo. And there are several other of the followers of Plato who, in their lives of their master, have made the same statement. What are we to say, moreover, about Pythagoras, who relates the greatest possible amount of wonders, and who, in a general assembly of the Greeks, showed his ivory thigh, and asserted that he recognised the shield which he wore when he was Euphorbus, and who is said to have appeared on one day in two different cities! He, moreover, who will declare that what is related of Plato and Socrates belongs to the marvellous, will quote the story of the swan which was recommended to Socrates while he was asleep, and of the master saying when he met the young man, "This, then, was the swan!" [4320] Nay, the third eye which Plato saw that he himself possessed, he will refer to the category of prodigies. [4321] But occasion for slanderous accusations will never be wanting to those who are ill-disposed, and who wish to speak evil of what has happened to such as are raised above the multitude. Such persons will deride as a fiction even the demon of Socrates. We do not, then, relate marvels when we narrate the history of Jesus, nor have His genuine disciples recorded any such stories of Him; whereas this Celsus, who professes universal knowledge, and who quotes many of the sayings of Plato, is, I think, intentionally silent on the discourse concerning the Son of God which is related in Plato's Epistle to Hermeas and Coriscus. Plato's words are as follows: "And calling to witness the God of all things--the ruler both of things present and things to come, father and lord both of the ruler and cause--whom, if we are philosophers indeed, we shall all clearly know, so far as it is possible for happy human beings to attain such knowledge." [4322] __________________________________________________________________ [4319] ou terateuetai. [4320] The night before Ariston brought Plato to Socrates as his pupil, the latter dreamed that a swan from the altar of Cupid alighted on his bosom. Cf. Pausanias in Atticis, p. 58. [4321] "Alicubi forsan occurrit: me vero uspiam legisse non memini. Credo Platonem per tertium oculum suam polumatheian et scientiam, quâ ceteris anteibat, denotare voluisse."--Spencer. [4322] Plato, Epist., vi. __________________________________________________________________ Chapter IX. Celsus quotes another saying of Plato to the following effect: "It has occurred to me to speak once more upon these subjects at greater length, as perhaps I might express myself about them more clearly than I have already done for there is a certain real' cause, which proves a hindrance in the way of him who has ventured, even to a slight extent, to write on such topics; and as this has been frequently mentioned by me on former occasions, it appears to me that it ought to be stated now. In each of existing things, which are necessarily employed in the acquisition of knowledge, there are three elements; knowledge itself is the fourth; and that ought to be laid down as the fifth which is both capable of being known and is true. Of these, one is name;' the second is word;' the third, image;' the fourth, knowledge.'" [4323] Now, according to this division, John is introduced before Jesus as the voice of one crying in the wilderness, so as to correspond with the "name" of Plato; and the second after John, who is pointed out by him, is Jesus, with whom agrees the statement, "The Word became flesh;" and that corresponds to the "word" of Plato. Plato terms the third "image;" but we, who apply the expression "image" to something different, would say with greater precision, that the mark of the wounds which is made in the soul by the word is the Christ which is in each one of us and this mark is impressed by Christ the Word. [4324] And whether Christ, the wisdom which is in those of us who are perfect, correspond to the "fourth" element--knowledge--will become known to him who has the capacity to ascertain it. __________________________________________________________________ [4323] hon hen men onoma; deuteron de logos; to de triton eidolon; to tetarton de episteme. [4324] tranoteron phesomen en te psuche ginomenon meta ton logon ton traumaton tupon, touton einai ton hen hekasto Christon, apo Christou Logou. __________________________________________________________________ Chapter X. He next continues: "You see how Plato, although maintaining that (the chief good) cannot be described in words, yet, to avoid the appearance of retreating to an irrefutable position, subjoins a reason in explanation of this difficulty, as even nothing' [4325] might perhaps be explained in words." But as Celsus adduces this to prove that we ought not to yield a simple assent, but to furnish a reason for our belief, we shall quote also the words of Paul, where he says, in censuring the hasty [4326] believer, "unless ye have believed inconsiderately." [4327] Now, through his practice of repeating himself, Celsus, so far as he can, forces us to be guilty of tautology, reiterating, after the boastful language which has been quoted, that "Plato is not guilty of boasting and falsehood, giving out that he has made some new discovery, or that he has come down from heaven to announce it, but acknowledges whence these statements are derived." Now, if one wished to reply to Celsus, one might say in answer to such assertions, that even Plato is guilty of boasting, when in the Timæus [4328] he puts the following language in the month of Zeus: "Gods of gods, whose creator and father I am," and so on. And if any one will defend such language on account of the meaning which is conveyed under the name of Zeus, thus speaking in the dialogue of Plato, why should not he who investigates the meaning of the words of the Son of God, or those of the Creator [4329] in the prophets, express a profounder meaning than any conveyed by the words of Zeus in the Timæus? For the characteristic of divinity is the announcement of future events, predicted not by human power, but shown by the result to be due to a divine spirit in him who made the announcement. Accordingly, we do not say to each of our hearers, "Believe, first of all, that He whom I introduce to thee is the Son of God;" but we put the Gospel before each one, as his character and disposition may fit him to receive it, inasmuch as we have learned to know "how we ought to answer every man." [4330] And there are some who are capable of receiving nothing more than an exhortation to believe, and to these we address that alone; while we approach others, again, as far as possible, in the way of demonstration, by means of question and answer. Nor do we at all say, as Celsus scoffingly alleges, "Believe that he whom I introduce to thee is the Son of God, although he was shamefully bound, and disgracefully punished, and very recently [4331] was most contumeliously treated before the eyes of all men;" neither do we add, "Believe it even the more (on that account)." For it is our endeavour to state, on each individual point, arguments more numerous even than we have brought forward in the preceding pages. __________________________________________________________________ [4325] to meden. [4326] eike pisteuonti. [4327] 1 Cor. xv. 2. [4328] [p. 41. S.] [4329] tou demiourgou. [4330] Cf. Col. iv. 6. [4331] chthes kai proen. __________________________________________________________________ Chapter XI. After this Celsus continues: "If these (meaning the Christians) bring forward this person, and others, again, a different individual (as the Christ), while the common and ready cry [4332] of all parties is, Believe, if thou wilt be saved, or else begone,' what shall those do who are in earnest about their salvation? Shall they cast the dice, in order to divine whither they may betake themselves, and whom they shall join?" Now we shall answer this objection in the following manner, as the clearness of the case impels us to do. If it had been recorded that several individuals had appeared in human life as sons of God in the manner in which Jesus did, and if each of them had drawn a party of adherents to his side, so that, on account of the similarity of the profession (in the case of each individual) that he was the Son of God, he to whom his followers bore testimony to that effect was an object of dispute, there would have been ground for his saying, "If these bring forward this person, and others a different individual, while the common and ready cry of all parties is, Believe, if thou wilt be saved, or else begone,'" and so on; whereas it has been proclaimed to the entire world that Jesus Christ is the only Son of God who visited the human race: for those who, like Celsus, have supposed that (the acts of Jesus) were a series of prodigies, [4333] and who for that reason wished to perform acts of the same kind, [4334] that they, too, might gain a similar mastery over the minds of men, were convicted of being utter nonentities. [4335] Such were Simon, the Magus of Samaria, and Dositheus, who was a native of the same place; since the former gave out that he was the power of God that is called great, [4336] and the latter that he was the Son of God. Now Simonians are found nowhere throughout the world; and yet, in order to gain over to himself many followers, Simon freed his disciples from the danger of death, which the Christians were taught to prefer, by teaching them to regard idolatry as a matter of indifference. But even at the beginning of their existence the followers of Simon were not exposed to persecution. For that wicked demon who was conspiring against the doctrine of Jesus, was well aware that none of his own maxims would be weakened by the teaching of Simon. The Dositheans, again, even in former times, did not rise to any eminence, and now they are completely extinguished, so that it is said their whole number does not amount to thirty. Judas of Galilee also, as Luke relates in the Acts of the Apostles, [4337] wished to call himself some great personage, as did Theudas before him; but as their doctrine was not of God, they were destroyed, and all who obeyed them were immediately dispersed. We do not, then, "cast the dice in order to divine whither we shall betake ourselves, and whom we shall join," as if there were many claimants able to draw us after them by the profession of their having come down from God to visit the human race. On these points, however, we have said enough. __________________________________________________________________ [4332] koinon de panton e kai procheiron. For e, Boherellus reads e. [4333] hoi gar homoios Kelso hupolabontes teterateusthai. The word homoios formerly stood, in the text of Spencer and Ruæus, before teterateuthai, but is properly expunged, as arising from the preceding homoios. Boherellus remarks: "Forte aliud quid exciderit, verbi gratiâ, ta tou Iesou." [4334] terateusasthai. [4335] to ouden. [4336] Cf. Acts viii. 10 [and vol. i. p. 187, this series]. [4337] Cf. Acts v. 36, 37. __________________________________________________________________ Chapter XII. Accordingly, let us pass on to another charge made by Celsus, who is not even acquainted with the words (of our sacred books), but who, from misunderstanding them, has said that "we declare the wisdom that is among men to be foolishness with God;" Paul having said that "the wisdom of the world is foolishness with God." [4338] Celsus says that "the reason of this has been stated long ago." And the reason he imagines to be, "our desire to win over by means of this saying the ignorant and foolish alone." But, as he himself has intimated, he has said the same thing before; and we, to the best of our ability, replied to it. Notwithstanding this, however, he wished to show that this statement was an invention [4339] of ours, and borrowed from the Grecian sages, who declare that human wisdom is of one kind, and divine of another. And he quotes the words of Heraclitus, where he says in one passage, that "man's method of action is not regulated by fixed principles, but that of God is;" [4340] and in another, that "a foolish man listens to a demon, as a boy does to a man." He quotes, moreover, the following from the Apology of Socrates, of which Plato was the author: "For I, O men of Athens, have obtained this name by no other means than by my wisdom. And of what sort is this wisdom? Such, probably, as is human; for in that respect I venture to think that I am in reality wise." [4341] Such are the passages adduced by Celsus. But I shall subjoin also the following from Plato's letter to Hermeas, and Erastus, and Coriscus: "To Erastus and Coriscus I say, although I am an old man, that, in addition to this noble knowledge of forms' (which they possess), they need a wisdom, with regard to the class of wicked and unjust persons, which may serve as a protective and repelling force against them. For they are inexperienced, in consequence of having passed a large portion of their lives with us, who are moderate [4342] individuals, and not wicked. I have accordingly said that they need these things, in order that they may not be compelled to neglect the true wisdom, and to apply themselves in a greater degree than is proper to that which is necessary and human." __________________________________________________________________ [4338] Cf. 1 Cor. iii. 19. [4339] peplasmenon hemin. [4340] ethos gar anthropeion men ouk echei gnomas, theion de echei. [4341] Cf. Plato's Apolog., v. [4342] metrion onton. __________________________________________________________________ Chapter XIII. According to the foregoing, then, the one kind of wisdom is human, and the other divine. Now the "human" wisdom is that which is termed by us the wisdom of the "world," which is "foolishness with God;" whereas the "divine"--being different from the "human," because it is "divine"--comes, through the grace of God who bestows it, to those who have evinced their capacity for receiving it, and especially to those who, from knowing the difference between either kind of wisdom, say, in their prayers to God, "Even if one among the sons of men be perfect, while the wisdom is wanting that comes from Thee, he shall be accounted as nothing." [4343] We maintain, indeed, that "human" wisdom is an exercise for the soul, but that "divine" wisdom is the "end," being also termed the "strong" meat of the soul by him who has said that "strong meat belongeth to them that are perfect, [4344] even those who by reason of use have their senses exercised to discern both good and evil." [4345] This opinion, moreover, is truly an ancient one, its antiquity not being referred back, as Celsus thinks, merely to Heraclitus and Plato. For before these individuals lived, the prophets distinguished between the two kinds of wisdom. It is sufficient for the present to quote from the words of David what he says regarding the man who is wise, according to divine wisdom, that "he will not see corruption when he beholds wise men dying." [4346] Divine wisdom, accordingly, being different from faith, is the "first" of the so-called "charismata" of God; and the "second" after it--in the estimation of those who know how to distinguish such things accurately--is what is called "knowledge;" [4347] and the "third"--seeing that even the more simple class of men who adhere to the service of God, so far as they can, must be saved--is faith. And therefore Paul says: "To one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit." [4348] And therefore it is no ordinary individuals whom you will find to have participated in the "divine" wisdom, but the more excellent and distinguished among those who have given in their adherence to Christianity; for it is not "to the most ignorant, or servile, or most uninstructed of mankind," that one would discourse upon the topics relating to the divine wisdom. __________________________________________________________________ [4343] Cf. Wisd. of Sol. ix. 6. [4344] teleioi. [4345] Heb. v. 14. [4346] Ps. xlix. 9, 10. (LXX.). [4347] gnosis. [4348] 1 Cor. xii. 8, 9. [See Gieseler's Church History, on "The Alexandrian Theology," vol. i. p. 212. S.] __________________________________________________________________ Chapter XIV. In designating others by the epithets of "uninstructed, and servile, and ignorant," Celsus, I suppose, means those who are not acquainted with his laws, nor trained in the branches of Greek learning; while we, on the other hand, deem those to be "uninstructed" who are not ashamed to address (supplications) to inanimate objects, and to call upon those for health that have no strength, and to ask the dead for life, and to entreat the helpless for assistance. [4349] And although some may say that these objects are not gods, but only imitations and symbols of real divinities, nevertheless these very individuals, in imagining that the hands of low mechanics [4350] can frame imitations of divinity, are "uninstructed, and servile, and ignorant;" for we assert that the lowest [4351] among us have been set free from this ignorance and want of knowledge, while the most intelligent can understand and grasp the divine hope. We do not maintain, however, that it is impossible for one who has not been trained in earthly wisdom to receive the "divine," but we do acknowledge that all human wisdom is "folly" in comparison with the "divine." In the next place, instead of endeavouring to adduce reasons, as he ought, for his assertions, he terms us "sorcerers," [4352] and asserts that "we flee away with headlong speed [4353] from the more polished [4354] class of persons, because they are not suitable subjects for our impositions, while we seek to decoy [4355] those who are more rustic." Now he did not observe that from the very beginning our wise men were trained in the external branches of learning: Moses, e.g., in all the wisdom of the Egyptians; Daniel, and Ananias, and Azariah, and Mishael, in all Assyrian learning, so that they were found to surpass in tenfold degree all the wise men of that country. At the present time, moreover, the Churches have, in proportion to the multitudes (of ordinary believers), a few "wise" men, who have come over to them from that wisdom which is said by us to be "according to the flesh;" [4356] and they have also some who have advanced from it to that wisdom which is "divine." __________________________________________________________________ [4349] tous me aischunomenous en to tois apsuchois proslalein, kai peri men hugeias to asthenes epikaloumenous, peri de zoes to nekron axiountas, peri de epikourias to aporotaton hiketeuontas. [4350] banauson. [4351] tous eschatous. [4352] goetas. [4353] protropadn. [4354] tous chariesterous. [4355] paleuomen. [See note supra, p. 482. S.] [4356] Cf. 1 Cor. i. 26. __________________________________________________________________ Chapter XV. Celsus, in the next place, as one who has heard the subject of humility greatly talked about, [4357] but who has not been at the pains to understand it, [4358] would wish to speak evil of that humility which is practised among us, and imagines that it is borrowed from some words of Plato imperfectly understood, where he expresses himself in the Laws as follows: "Now God, according to the ancient account, having in Himself both the beginning and end and middle of all existing things, proceeds according to nature, and marches straight on. [4359] He is constantly followed by justice, which is the avenger of all breaches of the divine law: he who is about to become happy follows her closely in humility, and becomingly adorned." [4360] He did not observe, however, that in writers much older than Plato the following words occur in a prayer: "Lord, my heart is not haughty, nor mine eyes lofty, neither do I walk in great matters, nor in things too wonderful for me; if I had not been humble," [4361] etc. Now these words show that he who is of humble mind does not by any means humble himself in an unseemly or inauspicious manner, falling down upon his knees, or casting himself headlong on the ground, putting on the dress of the miserable, or sprinkling himself with dust. But he who is of humble mind in the sense of the prophet, while "walking in great and wonderful things," which are above his capacity--viz., those doctrines that are truly great, and those thoughts that are wonderful--"humbles himself under the mighty hand of God." If there are some, however, who through their stupidity [4362] have not clearly understood the doctrine of humiliation, and act as they do, it is not our doctrine which is to be blamed; but we must extend our forgiveness to the stupidity [4363] of those who aim at higher things, and owing to their fatuity of mind [4364] fail to attain them. He who is "humble and becomingly adorned," is so in a greater degree than Plato's "humble and becomingly adorned" individual: for he is becomingly adorned, on the one hand, because "he walks in things great and wonderful," which are beyond his capacity; and humble, on the other hand, because, while being in the midst of such, he yet voluntarily humbles himself, not under any one at random, but under "the mighty hand of God," through Jesus Christ, the teacher of such instruction, "who did not deem equality with God a thing to be eagerly clung to, but made Himself of no reputation, and took on Him the form of a servant, and being found in fashion as a man, humbled Himself, and became obedient unto death, even the death of the cross." [4365] And so great is this doctrine of humiliation, that it has no ordinary individual as its teacher; but our great Saviour Himself says: "Learn of Me, for I am meek and lowly of heart, and ye shall find rest for your souls." [4366] __________________________________________________________________ [4357] hos periechetheis ta peri tapeinophrosunes. [4358] me epimelos auten noesas. [4359] eutheia perainei kata phusin paraporeuomenos. [4360] Plato, de Legibus, iv. p. 716. [4361] Ps. cxxxi. 1, 2 (LXX.). The clause, "If I had not been humble," seems to belong to the following verse. [4362] te idioteia. [4363] te idioteia. [4364] dia ton idiotismon. [4365] Cf. Phil. ii. 6, 8. [4366] Cf. Matt. xi. 20. __________________________________________________________________ Chapter XVI. In the next place, with regard to the declaration of Jesus against rich men, when He said, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God," [4367] Celsus alleges that this saying manifestly proceeded from Plato, and that Jesus perverted the words of the philosopher, which were, that "it was impossible to be distinguished for goodness, and at the same time for riches." [4368] Now who is there that is capable of giving even moderate attention to affairs--not merely among the believers on Jesus, but among the rest of mankind--that would not laugh at Celsus, on hearing that Jesus, who was born and brought up among the Jews, and was supposed to be the son of Joseph the carpenter, and who had not studied literature--not merely that of the Greeks, but not even that of the Hebrews--as the truth-loving Scriptures testify regarding Him, [4369] had read Plato, and being pleased with the opinion he expressed regarding rich men, to the effect that "it was impossible to be distinguished for goodness and riches at the same time," had perverted this, and changed it into, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God!" Now, if Celsus had not perused the Gospels in a spirit of hatred and dislike, but had been imbued with a love of truth, he would have turned his attention to the point why a camel--that one of animals which, as regards its physical structure, is crooked--was chosen as an object of comparison with a rich man, and what signification the "narrow eye of a needle" had for him who saw that "strait and narrow was the way that leadeth unto life;" [4370] and to this point also, that this animal. according to the law, is described as "unclean," having one element of acceptability, viz. that it ruminates, but one of condemnation, viz., that it does not divide the hoof. He would have inquired, moreover, how often the camel was adduced as an object of comparison in the sacred Scriptures, and in reference to what objects, that he might thus ascertain the meaning of the Logos concerning the rich men. Nor would he have left without examination the fact that "the poor" are termed "blessed" by Jesus, while "the rich" are designated as "miserable;" and whether these words refer to the rich and poor who are visible to the senses, or whether there is any kind of poverty known to the Logos which is to be deemed "altogether blessed," and any rich man who is to be wholly condemned. For even a common individual would not thus indiscriminately have praised the poor, many of whom lead most wicked lives. But on this point we have said enough. __________________________________________________________________ [4367] Cf. Matt. xix. 24. [4368] Cf. Plato, de Legibus, v. p. 743. [4369] Cf. Matt. xiii. 54, Mark vi. 2, and John vii. 15. [4370] Cf. Matt. vii. 14. __________________________________________________________________ Chapter XVII. Since Celsus, moreover, from a desire to depreciate the accounts which our Scriptures give of the kingdom of God, has quoted none of them, as if they were unworthy of being recorded by him (or perhaps because he was unacquainted with them), while, on the other hand, he quotes the sayings of Plato, both from his Epistles and the Phædrus, as if these were divinely inspired, but our Scriptures were not, let us set forth a few points, for the sake of comparison with these plausible declarations of Plato, which did not however, dispose the philosopher to worship in a manner worthy of him the Maker of all things. For he ought not to have adulterated or polluted this worship with what we call "idolatry," but what the many would describe by the term "superstition." Now, according to a Hebrew figure of speech, it is said of God in the eighteenth Psalm, that "He made darkness His secret place," [4371] to signify that those notions which should be worthily entertained of God are invisible and unknowable, because God conceals Himself in darkness, as it were, from those who cannot endure the splendours of His knowledge, or are incapable of looking at them, partly owing to the pollution of their understanding, which is clothed with the body of mortal lowliness, and partly owing to its feebler power of comprehending God. And in order that it may appear that the knowledge of God has rarely been vouchsafed to men, and has been found in very few individuals, Moses is related to have entered into the darkness where God was. [4372] And again, with regard to Moses it is said: "Moses alone shall come near the Lord, but the rest shall not come nigh." [4373] And again, that the prophet may show the depth of the doctrines which relate to God, and which is unattainable by those who do not possess the "Spirit which searcheth all things, even the deep things of God," he added: "The abyss like a garment is His covering." [4374] Nay, our Lord and Saviour, the Logos of God, manifesting that the greatness of the knowledge of the Father is appropriately comprehended and known pre-eminently by Him alone, and in the second place by those whose minds are enlightened by the Logos Himself and God, declares: "No man knoweth the Son, but the Father; neither knoweth any man the Father but the Son, and he to whomsoever the Son will reveal Him." [4375] For no one can worthily know the "uncreated" [4376] and first-born of all created nature like the Father who begat Him, nor any one the Father like the living Logos, and His Wisdom and Truth. [4377] By sharing in Him who takes away from the Father what is called "darkness," which He "made His secret place," and "the abyss," which is called His "covering," and in this way unveiling the Father, every one knows the Father who [4378] is capable of knowing Him. __________________________________________________________________ [4371] Cf. Ps. xviii. 11. [4372] Cf. Ex. xx. 21. [4373] Cf. Ex. xxiv. 2. [4374] Cf. Ps. civ. 6. [4375] Cf. Matt. xi. 27. [4376] ageneton. Locus diligenter notandus, ubi Filius e creaturarum numero diserte eximitur, dum agenetos dicitur. At non dissimulandum in unico Cod. Anglicano secundo legi: ton genneton: cf. Origenianorum, lib. ii. quæstio 2, num. 23.--Ruæus. [4377] [Bishop Bull, in the Defensio Fidei Nicenæ, book ii. cap. ix. 9, says, "In these words, which are clearer than any light, Origen proves the absolutely divine and uncreated nature of the Son." S.] [4378] ho ti pot' an chore gignoskein. Boherellus proposes hostis pot' an chore, etc. __________________________________________________________________ Chapter XVIII. I thought it right to quote these few instances from a much larger number of passages, in which our sacred writers express their ideas regarding God, in order to show that, to those who have eyes to behold the venerable character of Scripture, the sacred writings of the prophets contain things more worthy of reverence than those sayings of Plato which Celsus admires. Now the declaration of Plato, quoted by Celsus, runs as follows: "All things are around the King of all, and all things exist for his sake, and he is the cause of all good things. With things of the second rank he is second, and with those of the third rank he is third. The human soul, accordingly, is eager to learn what these things are, looking to such things as are kindred to itself, none of which is perfect. But as regards the King and those things which I mentioned, there is nothing which resembles them." [4379] I might have mentioned, moreover, what is said of those beings which are called seraphim by the Hebrews, and described in Isaiah, [4380] who cover the face and feet of God, and of those called cherubim, whom Ezekiel [4381] has described, and the postures of these, and of the manner in which God is said to be borne upon the cherubim. But since they are mentioned in a very mysterious manner, on account of the unworthy and the indecent, who are unable to enter into the great thoughts and venerable nature of theology, I have not deemed it becoming to discourse of them in this treatise. __________________________________________________________________ [4379] Cf. Plato, Epist., ii., ad Dionys. [4380] Cf. Isa. vi. 2. [4381] Cf. Ezek. i. and x. __________________________________________________________________ Chapter XIX. Celsus in the next place alleges, that "certain Christians, having misunderstood the words of Plato, loudly boast of a super-celestial' God, thus ascending beyond the heaven of the Jews." By these words, indeed, he does not make it clear whether they also ascend beyond the God of the Jews, or only beyond the heaven by which they swear. It is not our purpose at present, however, to speak of those who acknowledge another god than the one worshipped by the Jews, but to defend ourselves, and to show that it was impossible for the prophets of the Jews, whose writings are reckoned among ours, to have borrowed anything from Plato, because they were older than he. They did not then borrow from him the declaration, that "all things are around the King of all, and that all exist on account of him;" for we have learned that nobler thoughts than these have been uttered by the prophets, by Jesus Himself and His disciples, who have clearly indicated the meaning of the spirit that was in them, which was none other than the spirit of Christ. Nor was the philosopher the first to present to view the "super-celestial" place; for David long ago brought to view the profundity and multitude of the thoughts concerning God entertained by those who have ascended above visible things, when he said in the book of Psalms: "Praise God, ye heaven of heavens and ye waters that be above the heavens, let them praise the name of the Lord." [4382] I do not, indeed, deny that Plato learned from certain Hebrews the words quoted from the Phædrus, or even, as some have recorded, that he quoted them from a perusal of our prophetic writings, when he said: "No poet here below has ever sung of the super-celestial place, or ever will sing in a becoming manner," and so on. And in the same passage is the following: "For the essence, which is both colourless and formless, and which cannot be touched, which really exists, is the pilot of the soul, and is beheld by the understanding alone; and around it the genus of true knowledge holds this place." [4383] Our Paul, moreover, educated by these words, and longing after things "supra-mundane" and "super-celestial," and doing his utmost for their sake to attain them, says in the second Epistle to the Corinthians: "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are unseen are eternal." [4384] __________________________________________________________________ [4382] Ps. cxlviii. 4. [4383] Cf. Plato in Phædro, p. 247. [4384] Cf. 2 Cor. iv. 17, 18. __________________________________________________________________ Chapter XX. Now, to those who are capable of understanding him, the apostle manifestly presents to view "things which are the objects of perception," calling them "things seen;" while he terms "unseen," things which are the object of the understanding, and cognisable by it alone. He knows, also, that things "seen" and visible are "temporal," but that things cognisable by the mind, and "not seen," are "eternal;" and desiring to remain in the contemplation of these, and being assisted by his earnest longing for them, he deemed all affliction as "light" and as "nothing," and during the season of afflictions and troubles was not at all bowed down by them, but by his contemplation of (divine) things deemed every calamity a light thing, seeing we also have "a great High Priest," who by the greatness of His power and understanding "has passed through the heavens, even Jesus the Son of God," who has promised to all that have truly learned divine things, and have lived lives in harmony with them, to go before them to the things that are supra-mundane; for His words are: "That where I go, ye may be also." [4385] And therefore we hope, after the troubles and struggles which we suffer here, to reach the highest heavens, [4386] and receiving, agreeably to the teaching of Jesus, the fountains of water that spring up unto eternal life, and being filled with the rivers of knowledge, [4387] shall be united with those waters that are said to be above the heavens, and which praise His name. And as many of us [4388] as praise Him shall not be carried about by the revolution of the heaven, but shall be ever engaged in the contemplation of the invisible things of God, which are no longer understood by us through the things which He hath made from the creation of the world, but seeing, as it was expressed by the true disciple of Jesus in these words, "then face to face;" [4389] and in these, "When that which is perfect is come, then that which is in part will be done away." [4390] __________________________________________________________________ [4385] Cf. John xiv. 3. [4386] pros akrois tois ouranois. [4387] potamous ton theorematon. [4388] For hoson ge Boherellus proposes hosoi ge, which is adopted in the translation. [4389] Cf. 1 Cor. xiii. 12. [4390] Cf. 1 Cor. xiii. 10. __________________________________________________________________ Chapter XXI. The Scriptures which are current in the Churches [4391] of God do not speak of "seven" heavens, or of any definite number at all, [4392] but they do appear to teach the existence of "heavens," whether that means the "spheres" of those bodies which the Greeks call "planets," or something more mysterious. Celsus, too, agreeably to the opinion of Plato, [4393] asserts that souls can make their way to and from the earth through the planets; while Moses, our most ancient prophet, says that a divine vision was presented to the view of our prophet Jacob, [4394] --a ladder stretching to heaven, and the angels of God ascending and descending upon it, and the Lord supported [4395] upon its top,--obscurely pointing, by this matter of the ladder, either to the same truths which Plato had in view, or to something greater than these. On this subject Philo has composed a treatise which deserves the thoughtful and intelligent investigation of all lovers of truth. __________________________________________________________________ [4391] [Bishop Pearson, in his Exposition of the Creed, Art. IX., notes that "Origen for the most part speaks of the Church in the plural number, ai ekklesiai." S.] [4392] [But see 2 Cor. xii. 2, and also Irenæus, vol. i. p. 405.] [4393] Cf. Plato in Timæo, p. 42. [4394] Cf. Gen. xxviii. 12, 13. [4395] epesterigmenon. __________________________________________________________________ Chapter XXII. After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: "These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated amongst them. For in the latter there is a representation of the two heavenly revolutions,--of the movement, viz., of the fixed [4396] stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, [4397] and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, [4398] the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm [4399] and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; [4400] the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun,--thus imitating the different colours of the two latter." He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. [4401] Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, [4402] he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these,--whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them,--why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, [4403] or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? [4404] But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? __________________________________________________________________ [4396] tes te aplanous. [4397] klimax hipsipulos. Boherellus conjectures heptapulos. [4398] kerastou nomismatos. [4399] ten chalkobaten kai sterrhan. [4400] tlemona gar ergon hapanton, kai chrematisten, kai polukmeton einai, ton te sideron kai ton Ermen. [4401] tes loipes hules. For hules, another reading is pules. [4402] For hos ekeinois arkeisthai, Spencer introduced into his text, oud' ekeinois arkeisthai, which has been adopted in the translation. [4403] en hois polloi semnunontai. [4404] apo tes sunkletou boules. __________________________________________________________________ Chapter XXIII. If one wished to obtain means for a profounder contemplation of the entrance of souls into divine things, not from the statements of that very insignificant sect from which he quoted, but from books--partly those of the Jews, which are read in their synagogues, and adopted by Christians, and partly from those of Christians alone--let him peruse, at the end of Ezekiel's prophecies, the visions beheld by the prophet, in which gates of different kinds are enumerated, [4405] which obscurely refer to the different modes in which divine souls enter into a better world; [4406] and let him peruse also, from the Apocalypse of John, what is related of the city of God, the heavenly Jerusalem, and of its foundations and gates. [4407] And if he is capable of finding out also the road, which is indicated by symbols, of those who will march on to divine things, let him read the book of Moses entitled Numbers, and let him seek the help of one who is capable of initiating him into the meaning of the narratives concerning the encampments of the children of Israel; viz., of what sort those were which were arranged towards the east, as was the case with the first; and what those towards the south-west and south; and what towards the sea; and what the last were, which were stationed towards the north. For he will see that there is in the respective places a meaning [4408] not to be lightly treated, nor, as Celsus imagines, such as calls only for silly and servile listeners: but he will distinguish in the encampments certain things relating to the numbers that are enumerated, and which are specially adapted to each tribe, of which the present does not appear to us to be the proper time to speak. Let Celsus know, moreover, as well as those who read his book, that in no part of the genuine and divinely accredited Scriptures are "seven" heavens mentioned; neither do our prophets, nor the apostles of Jesus, nor the Son of God Himself, repeat anything which they borrowed from the Persians or the Cabiri. __________________________________________________________________ [4405] Cf. Ezek. xlviii. [4406] epi ta kreittona. [4407] Cf. Rev. xxi. [4408] theoremata. __________________________________________________________________ Chapter XXIV. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, [4409] which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. [4410] Now, as we have always been animated by a love of learning, [4411] we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, "creep into houses, and lead captive silly women laden with sins, led away with divers lusts; ever learning, and never able to come to the knowledge of the truth." [4412] The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram. __________________________________________________________________ [4409] [Vol. i. p. 354, this series.] [4410] "Utinam exstaret! Multum enim lucis procul dubio antiquissimorum Patrum libris, priscæ ecclesiæ temporibus, et quibusdam sacræ Scripturæ locis, accederet."--Spencer. [4411] kata to philomathes hemon. [4412] Cf. 2 Tim. iii. 6, 7. __________________________________________________________________ Chapter XXV. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called "Leviathan." [4413] This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; [4414] for we find in the Psalms: "In wisdom hast Thou made all things: the earth is full of Thy creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which Thou hast formed to play therein." [4415] Instead of the word "dragon," the term "leviathan" is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named "Behemoth," placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was "divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus." Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of "valley," with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed "Geenna," or "the valley of Ennom," was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: "The Lord cometh like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold." [4416] __________________________________________________________________ [4413] Cf. note in Spencer's edition. [4414] paignion. [4415] Cf. Ps. civ. 24-26. [4416] Cf. Mal. iii. 2, 3. __________________________________________________________________ Chapter XXVI. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification, [4417] who have received into the substance of their soul the elements of wickedness, which in a certain place [4418] is figuratively termed "lead," and on that account iniquity is represented in Zechariah as sitting upon a "talent of lead." [4419] But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin. [4420] The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defence of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless, [4421] for we would censure more severely than Celsus any who should be carried away by such opinions. __________________________________________________________________ [4417] choneuomenon. [4418] pou. [4419] Cf. Zech. v. 7. [4420] [See Dean Plumptre's The Spirits in Prison, on "The Universalism of Origen," p. 137, et seqq. S.] [4421] maten ekkeimena. __________________________________________________________________ Chapter XXVII. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, [4422] regarding what is called by ecclesiastical writers the "seal," statements which did not arise from imperfect information; such as that "he who impresses the seal is called father, and he who is sealed is called young man and son;" and who answers, "I have been anointed with white ointment from the tree of life,"--things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that "of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others archontics;'" [4423] and he asserts that the "ruler of those named archontics' is termed the accursed' god." Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews--who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records--an "accursed" divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational [4424] object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an "accursed divinity." He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that "Christians offered up an infant in sacrifice, and partook of its flesh;" and again, "that the professors of Christianity, wishing to do the works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet." These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. __________________________________________________________________ [4422] allokota kai amoibaias phonas. [4423] archontikon. [4424] ouk eugnomon alla...panu agnomonestaton. __________________________________________________________________ Chapter XXVIII. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an "accursed divinity;" in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, [4425] he states also the reason why the God of the Mosaic cosmogony is termed "accursed," asserting that "such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil." Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly [4426] until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous [4427] character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, [4428] but also on the part of Celsus, who thinks that the accusations with which the Ophites [4429] are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, [4430] and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, [4431] termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates [4432] as the introducer of these unhallowed opinions. __________________________________________________________________ [4425] phuron de ta pragmata. [4426] sunedrion. [4427] metrios ta ethe. [4428] archegou ton kalon. [4429] 'Ophianoi: cf. Irenæus, vol. i. pp. 354-358. [4430] ten euteleian agapesas. [4431] apo tes pantelous aktemosunes. [4432] "Euphraten hujus hæresis auctorem solus Origenes tradit."--Spencer; cf. note in Spencer's edition. __________________________________________________________________ Chapter XXIX. In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an "accursed" divinity; and imagining that it is the Christians who so speak, he expresses himself thus: "What could be more foolish or insane than such senseless [4433] wisdom? For what blunder has the Jewish lawgiver committed? and why do you accept, by means, as you say, [4434] of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration [4435] to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, [4436] you seek another God, instead of Him, and the Father!" Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural [4437] body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. __________________________________________________________________ [4433] anaisthetou. [4434] Boherellus proposes phes for the textual reading phesi. [4435] kai tois prophetais empneonta. [4436] hotan de ta enantia ho sos didaskalos 'Iesous, kai ho 'Ioudaion Mouses, nomothete. [4437] psuchikon. __________________________________________________________________ Chapter XXX. He next returns to the subject of the Seven ruling Demons, [4438] whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that "the goat was shaped like a lion," not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the "second in order is a bull;" whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third "an amphibious sort of animal, and one that hissed frightfully;" while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the "fourth had the form of an eagle;" the diagram representing him as Gabriel, the eagle-like. Again, the "fifth," according to Celsus, "had the countenance of a bear;" and this, according to the diagram, was Thauthabaoth, [4439] the bear-like. Celsus continues his account, that the "sixth was described as having the face of a dog;" and him the diagram called Erataoth. The "seventh," he adds, "had the countenance of an ass, and was named Thaphabaoth or Onoel;" whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. __________________________________________________________________ [4438] Cf. Spencer's note, as quoted in Benedictine edition. [4439] "Nescio, an hæresium Scriptores hujus Thauthabaoth, Erataoth, Thaphabaoth, Onoeles, et Thartharaoth, usquam meminerint. Hujus generis vocabula innumera invenies apud Epiphan., Hær., 31, quæ est Valentinianorum, pp. 165-171."--Spencer. __________________________________________________________________ Chapter XXXI. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the "fence of wickedness," [4440] --gates which are subjected to the world of ruling spirits. [4441] (The following, then, is the manner in which they proceed): "I salute the one-formed [4442] king, the bond of blindness, complete [4443] oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me." They say also that the beginnings of the Ogdoad [4444] are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: "Thou, O first and seventh, who art born to command with confidence, thou, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which thou didst close against thy kingdom, I pass again in freedom through thy realm. Let grace be with me; yea, O father, let it be with me." They say, moreover, that the star Phænon [4445] is in sympathy [4446] with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: "Thou, O second Iao, who shinest by night, [4447] who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now mine own beard as symbol, I am ready to pass through thy realm, having strengthened him who is born of thee by the living word. Grace be with me; father, let it be with me." They next come to Sabaoth, to whom they think the following should be addressed: "O governor of the fifth realm, powerful Sabaoth, defender of the law of thy creatures, who are liberated by thy grace through the help of a more powerful Pentad, [4448] admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me." And after Sabaoth they come to Astaphæus, to whom they believe the following prayer should be offered: "O Astaphæus, ruler of the third gate, overseer of the first principle of water, look upon me as one of thine initiated, [4449] admit me who am purified with the spirit of a virgin, thou who seest the essence of the world. Let grace be with me, O father, let grace be with me." After him comes Aloæus, who is to be thus addressed: "O Aloæus, governor of the second gate, let me pass, seeing I bring to thee the symbol of thy mother, a grace which is hidden by the powers of the realms. [4450] Let grace be with me, O father, let it be with me." And last of all they name Horæus, and think that the following prayer ought to be offered to him: "Thou who didst fearlessly overleap the rampart of fire, O Horæus, who didst obtain the government of the first gate, let me pass, seeing thou beholdest the symbol of thine own power, sculptured [4451] on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me." __________________________________________________________________ [4440] phragmon kakias. [4441] pulas archonton aioni dedemenas. [4442] monotropon. [4443] lethen aperiskepton. [4444] 'Ogdoados. Cf. Tertullian, de Præscript. adv. Hæreticos, cap. xxxiii. (vol. iii. p. 259), and other references in Benedictine ed. [4445] Phainon. "Ea, quæ Saturni stella dicitur, phainon que a Græcis dicitur."--Cicero, de Nat. Deorum, book ii. c. 20. [4446] sumpathein. [4447] nuktophaes. [4448] pentadi dunatotera. [4449] musten. [4450] charin kruptomenen dunamesin exousion. [4451] For kataluthen Boherellus conjectures katagluphthen, which has been adopted in the translation. __________________________________________________________________ Chapter XXXII. The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter [4452] of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, [4453] and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaphæus, and Horæus, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adonæus, and Eloæus. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adonæus, whom the Scriptures term Adonai, a third besides, and that Eloæus, whom the prophets name in Hebrew Eloi, was also different __________________________________________________________________ [4452] phantasias. [4453] apateonon. __________________________________________________________________ Chapter XXXIII. Celsus next relates other fables, to the effect that "certain persons return to the shapes of the archontics, [4454] so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs." We found also in the diagram which we possessed, and which Celsus called the "square pattern," the statements [4455] made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, [4456] and that they are far removed from the worship which Christians offer up to God. __________________________________________________________________ [4454] eis tas archontikas morphas. [4455] Guietus thinks that some word has been omitted here, as xiphos, which seems very probable. [4456] to tes atelestou teletes peras. __________________________________________________________________ Chapter XXXIV. After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: "They continue to heap together one thing after another,--discourses of prophets, and circles upon circles, and effluents [4457] from an earthly church, and from circumcision; and a power flowing from one Prunicos, a virgin and a living soul; and a heaven slain in order to live, and an earth slaughtered by the sword, and many put to death that they may live, and death ceasing in the world, when the sin of the world is dead; and, again, a narrow way, and gates that open spontaneously. And in all their writings (is mention made) of the tree of life, and a resurrection of the flesh by means [4458] of the tree,' because, I imagine, their teacher was nailed to a cross, and was a carpenter by craft; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been (invented) a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather! Now what old woman would not be ashamed to utter such things in a whisper, even when making stories to lull an infant to sleep?" In using such language as this, Celsus appears to me to confuse together matters which he has imperfectly heard. For it seems likely that, even supposing that he had heard a few words traceable to some existing heresy, he did not clearly understand the meaning intended to be conveyed; but heaping the words together, he wished to show before those who knew nothing either of our opinions or of those of the heretics, that he was acquainted with all the doctrines of the Christians. And this is evident also from the foregoing words. __________________________________________________________________ [4457] aporrhoias. [4458] apo xulou. __________________________________________________________________ Chapter XXXV. It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings the events in the Gospels regarding Jesus have been fulfilled. But when Celsus speaks of "circles upon circles," (he perhaps borrowed the expression) from the aforementioned heresy, which includes in one circle (which they call the soul of all things, and Leviathan) the seven circles of archontic demons, or perhaps it arises from misunderstanding the preacher, when he says: "The wind goeth in a circle of circles, and returneth again upon its circles." [4459] The expression, too, "effluents of an earthly church and of circumcision," was probably taken from the fact that the church on earth was called by some an effluent from a heavenly church and a better world; and that the circumcision described in the law was a symbol of the circumcision performed there, in a certain place set apart for purification. The adherents of Valentinus, moreover, in keeping with their system of error, [4460] give the name of Prunicos to a certain kind of wisdom, of which they would have the woman afflicted with the twelve years' issue of blood to be the symbol; so that Celsus, who confuses together all sorts of opinions--Greek, Barbarian, and Heretical--having heard of her, asserted that it was a power flowing forth from one Prunicos, a virgin. The "living soul," again, is perhaps mysteriously referred by some of the followers of Valentinus to the being whom they term the psychic [4461] creator of the world; or perhaps, in contradistinction to a "dead" soul, the "living" soul is termed by some, not inelegantly, [4462] the soul of "him who is saved." I know nothing, however, of a "heaven which is said to be slain," or of an "earth slaughtered by the sword," or of many persons slain in order that they might live; for it is not unlikely that these were coined by Celsus out of his own brain. __________________________________________________________________ [4459] Eccles. i. 6. (literally rendered). [Modern science demonstrates this physical truth.] [4460] kata ten peplaneenen heauton sophian. [4461] psuchikon demiourgon. [4462] ouk agennos. __________________________________________________________________ Chapter XXXVI. We would say, moreover, that death ceases in the world when the sin of the world dies, referring the saying to the mystical words of the apostle, which run as follows: "When He shall have put all enemies under His feet, then the last enemy that shall be destroyed is death." [4463] And also: "When this corruptible shall have put on incorruption, then shall be brought to pass the saying that is written, Death is swallowed up in victory." [4464] The "strait descent," [4465] again, may perhaps be referred by those who hold the doctrine of transmigration of souls to that view of things. And it is not incredible that the gates which are said to open spontaneously are referred obscurely by some to the words, "Open to me the gates of righteousness, that I may go into them, and praise the Lord; this gate of the Lord, into it the righteous shall enter;" [4466] and again, to what is said in the ninth psalm, "Thou that liftest me up from the gates of death, that I may show forth all Thy praise in the gates of the daughter of Zion." [4467] The Scripture further gives the name of "gates of death" to those sins which lead to destruction, as it terms, on the contrary, good actions the "gates of Zion." So also "the gates of righteousness," which is an equivalent expression to "the gates of virtue," and these are ready to be opened to him who follows after virtuous pursuits. The subject of the "tree of life" will be more appropriately explained when we interpret the statements in the book of Genesis regarding the paradise planted by God. Celsus, moreover, has often mocked at the subject of a resurrection,--a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, "And there is said to be a resurrection of the flesh by means of the tree;" not understanding, I think, the symbolical expression, that "through the tree came death, and through the tree comes life," [4468] because death was in Adam, and life in Christ. He next scoffs at the "tree," assailing it on two grounds, and saying, "For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade;" not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches [4469] is Jesus Himself ever described as being a carpenter. [4470] __________________________________________________________________ [4463] Cf. 1 Cor. xv. 25, 26. [4464] Cf. 1 Cor. xv. 54; cf. Hos. xiii. 14. [4465] kathodon stenen. [4466] Cf. Ps. cxviii. 19, 20. [4467] Cf. Ps. ix. 13, 14. [4468] Cf. 1 Cor. xv. 22. [4469] [See note supra, p. 582. S.] [4470] Cf., however, Mark vi. 3. [Some mss., though not of much value, have the reading here (Mark vi. 3), "Is not this the carpenter's son, the son of Mary?" Origen seems to have so read the evangelist. See Alford, in loc. S.] __________________________________________________________________ Chapter XXXVII. Celsus, moreover, thinks that we have invented this "tree of life" to give an allegorical meaning to the cross; and in consequence of his error upon this point, he adds: "If he had happened to be cast down a precipice, or shoved into a pit, or suffocated by hanging, there would have been invented a precipice of life far beyond the heavens, or a pit of resurrection, or a cord of immortality." And again: "If the tree of life' were an invention, because he--Jesus--(is reported) to have been a carpenter, it would follow that if he had been a leather-cutter, something would have been said about holy leather; or had he been a stone-cutter, about a blessed stone; or if a worker in iron, about an iron of love." Now, who does not see at once [4471] the paltry nature of his charge, in thus calumniating men whom he professed to convert on the ground of their being deceived? And after these remarks, he goes on to speak in a way quite in harmony with the tone of those who have invented the fictions of lion-like, and ass-headed, and serpent-like ruling angels, [4472] and other similar absurdities, but which does not affect those who belong to the Church. Of a truth, even a drunken old woman would be ashamed to chaunt or whisper to an infant, in order to lull him to sleep, any such fables as those have done who invented the beings with asses' heads, and the harangues, so to speak, which are delivered at each of the gates. But Celsus is not acquainted with the doctrines of the members of the Church, which very few have been able to comprehend, even of those who have devoted all their lives, in conformity with the command of Jesus, to the searching of the Scriptures, and have laboured to investigate the meaning of the sacred books, to a greater degree than Greek philosophers in their efforts to attain a so-called wisdom. __________________________________________________________________ [4471] autothen. [4472] archontas. __________________________________________________________________ Chapter XXXVIII. Our noble (friend), moreover, not satisfied with the objections which he has drawn from the diagram, desires, in order to strengthen his accusations against us, who have nothing in common with it, to introduce certain other charges, which he adduces from the same (heretics), but yet as if they were from a different source. His words are: "And that is not the least of their marvels, for there are between the upper circles--those that are above the heavens--certain inscriptions of which they give the interpretation, and among others two words especially, a greater and a less,' which they refer to Father and Son." [4473] Now, in the diagram referred to, we found the greater and the lesser circle, upon the diameter of which was inscribed "Father and Son;" and between the greater circle (in which the lesser was contained) and another [4474] composed of two circles,--the outer one of which was yellow, and the inner blue,--a barrier inscribed in the shape of a hatchet. And above it, a short circle, close to the greater of the two former, having the inscription "Love;" and lower down, one touching the same circle, with the word "Life." And on the second circle, which was intertwined with and included two other circles, another figure, like a rhomboid, (entitled) "The foresight of wisdom." And within their point of common section was "The nature of wisdom." And above their point of common section was a circle, on which was inscribed "Knowledge;" and lower down another, on which was the inscription, "Understanding." We have introduced these matters into our reply to Celsus, to show to our readers that we know better than he, and not by mere report, those things, even although we also disapprove of them. Moreover, if those who pride themselves upon such matters profess also a kind of magic and sorcery,--which, in their opinion, is the summit of wisdom,--we, on the other hand, make no affirmation about it, seeing we never have discovered anything of the kind. Let Celsus, however, who has been already often convicted of false witness and irrational accusations, see whether he is not guilty of falsehood in these also, or whether he has not extracted and introduced into his treatise, statements taken from the writings of those who are foreigners and strangers to our Christian faith. __________________________________________________________________ [4473] alla te, kai duo atta, meizon te kai mikroteron huiou kai patros. [4474] For allous, the textual reading, Gelenius, with the approval of Boherellus, proposes kai allou sunkeimenou, which has been followed in the translation. __________________________________________________________________ Chapter XXXIX. In the next place, speaking of those who employ the arts of magic and sorcery, and who invoke the barbarous names of demons, he remarks that such persons act like those who, in reference to the same things, [4475] perform marvels before those who are ignorant that the names of demons among the Greeks are different from what they are among the Scythians. He then quotes a passage from Herodotus, stating that "Apollo is called Gongosyrus by the Scythians; Poseidon, Thagimasada; Aphrodite, Argimpasan; Hestia, Tabiti." [4476] Now, he who has the capacity can inquire whether in these matters Celsus and Herodotus are not both wrong; for the Scythians do not understand the same thing as the Greeks, in what relates to those beings which are deemed to be gods. For how is it credible [4477] that Apollo should be called Gongosyrus by the Scythians? I do not suppose that Gongosyrus, when transferred into the Greek language, yields the same etymology as Apollo; or that Apollo, in the dialect of the Scythians, has the signification of Gongosyrus. Nor has any such assertion hitherto been made regarding the other names, [4478] for the Greeks took occasion from different circumstances and etymologies to give to those who are by them deemed gods the names which they bear; and the Scythians, again, from another set of circumstances; and the same also was the case with the Persians, or Indians, or Ethiopians, or Libyans, or with those who delight to bestow names (from fancy), and who do not abide by the just and pure idea of the Creator of all things. Enough, however, has been said by us in the preceding pages, where we wished to demonstrate that Sabaoth and Zeus were not the same deity, and where also we made some remarks, derived from the holy Scriptures, regarding the different dialects. We willingly, then, pass by these points, on which Celsus would make us repeat ourselves. In the next place, again, mixing up together matters which belong to magic and sorcery, and referring them perhaps to no one,--because of the non-existence of any who practise magic under pretence of a worship of this character,--and yet, perhaps, having in view some who do employ such practices in the presence of the simple (that they may have the appearance of acting by divine power), he adds: "What need to number up all those who have taught methods of purification, or expiatory hymns, or spells for averting evil, or (the making of) images, or resemblances of demons, or the various sorts of antidotes against poison (to be found) [4479] in clothes, or in numbers, or stones, or plants, or roots, or generally in all kinds of things?" In respect to these matters, reason does not require us to offer any defence, since we are not liable in the slightest degree to suspicions of such a nature. __________________________________________________________________ [4475] epi tois autois hupokeimenois. [4476] Cf. Herodot., iv. 59. [4477] poia gar pithanotes. [4478] For the textual reading, oupo de oude peri ton loipon tauton ti erei, Boherellus conjectures eiretai, which has been adopted in the translation. [4479] For aistheton, Lommatzsch adopts the conjecture of Boherellus, approved by Ruæus, estheton. __________________________________________________________________ Chapter XL. After these things, Celsus appears to me to act like those who, in their intense hatred of the Christians, maintain, in the presence of those who are utterly ignorant of the Christian faith, that they have actually ascertained that Christians devour the flesh of infants, and give themselves without restraint to sexual intercourse with their women. Now, as these statements have been condemned as falsehoods invented against the Christians, and this admission made by the multitude and those altogether aliens to our faith; so would the following statements of Celsus be found to be calumnies invented against the Christians, where he says that "he has seen in the hands of certain presbyters belonging to our faith [4480] barbarous books, containing the names and marvellous doings of demons;" asserting further, that "these presbyters of our faith professed to do no good, but all that was calculated to injure human beings." Would, indeed, that all that is said by Celsus against the Christians was of such a nature as to be refuted by the multitude, who have ascertained by experience that such things are untrue, seeing that most of them have lived as neighbours with the Christians, and have not even heard of the existence of any such alleged practices! __________________________________________________________________ [4480] doxes. __________________________________________________________________ Chapter XLI. In the next place, as if he had forgotten that it was his object to write against the Christians, he says that, "having become acquainted with one Dionysius, an Egyptian musician, the latter told him, with respect to magic arts, that it was only over the uneducated and men of corrupt morals that they had any power, while on philosophers they were unable to produce any effect, because they were careful to observe a healthy manner of life." If, now, it had been our purpose to treat of magic, we could have added a few remarks in addition to what we have already said on this topic; but since it is only the more important matters which we have to notice in answer to Celsus, we shall say of magic, that any one who chooses to inquire whether philosophers were ever led captive by it or not, can read what has been written by Moiragenes regarding the memoirs of the magician and philosopher Apollonius of Tyana, in which this individual, who is not a Christian, but a philosopher, asserts that some philosophers of no mean note were won over by the magic power possessed by Apollonius, and resorted to him as a sorcerer; and among these, I think, he especially mentioned Euphrates and a certain Epicurean. Now we, on the other hand, affirm, and have learned by experience, that they who worship the God of all things in conformity with the Christianity which comes by Jesus, and who live according to His Gospel, using night and day, continuously and becomingly, the prescribed prayers, are not carried away either by magic or demons. For verily "the angel of the Lord encamps round about them that fear Him, and delivereth them" [4481] from all evil; and the angels of the little ones in the Church, who are appointed to watch over them, are said always to behold the face of their Father who is in heaven, [4482] whatever be the meaning of "face" or of "behold." __________________________________________________________________ [4481] Cf. Ps. xxxiv. 7. [4482] Cf. Matt. xviii. 10. __________________________________________________________________ Chapter XLII. After these matters, Celsus brings the following charges against us from another quarter: "Certain most impious errors," he says, "are committed by them, due to their extreme ignorance, in which they have wandered away from the meaning of the divine enigmas, creating an adversary to God, the devil, and naming him in the Hebrew tongue, Satan. Now, of a truth, such statements are altogether of mortal invention, [4483] and not even proper to be repeated, viz., that the mighty God, in His desire to confer good upon men, has yet one counterworking Him, and is helpless. The Son of God, it follows, is vanquished by the devil; and being punished by him, teaches us also to despise the punishments which he inflicts, telling us beforehand that Satan, after appearing to men as He Himself had done, will exhibit great and marvellous works, claiming for himself the glory of God, but that those who wish to keep him at a distance ought to pay no attention to these works of Satan, but to place their faith in Him alone. Such statements are manifestly the words of a deluder, planning and manoeuvring against those who are opposed to his views, and who rank themselves against them." In the next place, desiring to point out the "enigmas," our mistakes regarding which lead to the introduction of our views concerning Satan, he continues: "The ancients allude obscurely to a certain war among the gods, Heraclitus speaking thus of it: If one must say that there is a general war and discord, and that all things are done and administered in strife.' Pherecydes, again, who is much older than Heraclitus, relates a myth of one army drawn up in hostile array against another, and names Kronos as the leader of the one, and Ophioneus of the other, and recounts their challenges and struggles, and mentions that agreements were entered into between them, to the end that whichever party should fall into the ocean [4484] should be held as vanquished, while those who had expelled and conquered them should have possession of heaven. The mysteries relating to the Titans and Giants also had some such (symbolical) meaning, as well as the Egyptian mysteries of Typhon, and Horus, and Osiris." After having made such statements, and not having got over the difficulty [4485] as to the way in which these accounts contain a higher view of things, while our accounts are erroneous copies of them, he continues his abuse of us, remarking that "these are not like the stories which are related of a devil, or demon, or, as he remarks with more truth, of a man who is an impostor, who wishes to establish an opposite doctrine." And in the same way he understands Homer, as if he referred obscurely to matters similar to those mentioned by Heraclitus, and Pherecydes, and the originators of the mysteries about the Titans and Giants, in those words which Hephæstus addresses to Hera as follows:-- "Once in your cause I felt his matchless might, Hurled headlong downward from the ethereal height." [4486] And in those of Zeus to Hera:-- "Hast thou forgot, when, bound and fix'd on high, From the vast concave of the spangled sky, I hung thee trembling in a golden chain, And all the raging gods opposed in vain? Headlong I hurled them from the Olympian hall, Stunn'd in the whirl, and breathless with the fall." [4487] Interpreting, moreover, the words of Homer, he adds: "The words of Zeus addressed to Hera are the words of God addressed to matter; and the words addressed to matter obscurely signify that the matter which at the beginning was in a state of discord (with God), was taken by Him, and bound together and arranged under laws, which may be analogically compared to chains; [4488] and that by way of chastising the demons who create disorder in it, he hurls them down headlong to this lower world." These words of Homer, he alleges, were so understood by Pherecydes, when he said that beneath that region is the region of Tartarus, which is guarded by the Harpies and Tempest, daughters of Boreas, and to which Zeus banishes any one of the gods who becomes disorderly. With the same ideas also are closely connected the peplos of Athena, which is beheld by all in the procession of the Panathenæa. For it is manifest from this, he continues, that a motherless and unsullied demon [4489] has the mastery over the daring of the Giants. While accepting, moreover, the fictions of the Greeks, he continues to heap against us such accusations as the following, viz., that "the Son of God is punished by the devil, and teaches us that we also, when punished by him, ought to endure it. Now these statements are altogether ridiculous. For it is the devil, I think, who ought rather to be punished, and those human beings who are calumniated by him ought not to be threatened with chastisement." __________________________________________________________________ [4483] thneta. Instead of this reading, Guietus conjectures ptekta, which is approved of by Ruæus. [4484] 'Ogenon, i.e., in Oceanum, Hesych.; 'Ogen, okeanos, Suid. [4485] kai me paramuthesamenos. [4486] Cf. Iliad, i. 590 (Pope's translation). [4487] Cf. Iliad, xv. 18-24 (Pope's translation). [4488] analogiais tisi sunedese kai ekosmesen ho Theos. [4489] ametor tis kai achrantos daimon. __________________________________________________________________ Chapter XLIII. Mark now, whether he who charges us with having committed errors of the most impious kind, and with having wandered away from the (true meaning) of the divine enigmas, is not himself clearly in error, from not observing that in the writings of Moses, which are much older not merely than Heraclitus and Pherecydes, but even than Homer, mention is made of this wicked one, and of his having fallen from heaven. For the serpent [4490] --from whom the Ophioneus spoken of by Pherecydes is derived--having become the cause of man's expulsion from the divine Paradise, obscurely shadows forth something similar, having deceived the woman [4491] by a promise of divinity and of greater blessings; and her example is said to have been followed also by the man. And, further, who else could the destroying angel mentioned in the Exodus of Moses [4492] be, than he who was the author of destruction to them that obeyed him, and did not withstand his wicked deeds, nor struggle against them? Moreover (the goat), which in the book of Leviticus [4493] is sent away (into the wilderness), and which in the Hebrew language is named Azazel, was none other than this; and it was necessary to send it away into the desert, and to treat it as an expiatory sacrifice, because on it the lot fell. For all who belong to the "worse" part, on account of their wickedness, being opposed to those who are God's heritage, are deserted by God. [4494] Nay, with respect to the sons of Belial in the book of Judges, [4495] whose sons are they said to be, save his, on account of their wickedness? And besides all these instances, in the book of Job, which is older even than Moses himself, [4496] the devil is distinctly described as presenting himself before God, [4497] and asking for power against Job, that he might involve him in trials [4498] of the most painful kind; the first of which consisted in the loss of all his goods and of his children, and the second in afflicting the whole body of Job with the so-called disease of elephantiasis. [4499] I pass by what might be quoted from the Gospels regarding the devil who tempted the Saviour, that I may not appear to quote in reply to Celsus from more recent writings on this question. In the last (chapter) [4500] also of Job, in which the Lord utters to Job amid tempest and clouds what is recorded in the book which bears his name, there are not a few things referring to the serpent. I have not yet mentioned the passages in Ezekiel, [4501] where he speaks, as it were, of Pharaoh, or Nebuchadnezzar, or the prince of Tyre; or those in Isaiah, [4502] where lament is made for the king of Babylon, from which not a little might be learned concerning evil, as to the nature of its origin and generation, and as to how it derived its existence from some who had lost their wings, [4503] and who had followed him who was the first to lose his own. __________________________________________________________________ [4490] Cf. Gen. iii. [4491] to theluteron genos. [4492] Cf. Ex. xii. 23. [4493] Cf. Lev. xvi. 8. [4494] enantioi ontes tois hapo tou klerou tou Theou, eremoi eisi Theou. [4495] [Judg. xix. 22. S.] [4496] [See the elaborate articles on the book of Job, by Canon Cook, in Dr. Smith's Dictionary of the Bible, vol. i. pp. 1087-1100. S.] [4497] Cf. Job i. 11. [4498] peristasesi. [4499] agrio elephanti. [4500] Cf. Job xl. 20. [4501] Cf. Ezek. xxxii. 1-28. [4502] Isa. xiv. 4 sqq. [4503] pterorrhuesanton. Cf. supra, bk. iv. cap. xl. p. 516. __________________________________________________________________ Chapter XLIV. For it is impossible that the good which is the result of accident, or of communication, should be like that good which comes by nature; and yet the former will never be lost by him who, so to speak, partakes of the "living" bread with a view to his own preservation. But if it should fail any one, it must be through his own fault, in being slothful to partake of this "living bread" and "genuine drink," by means of which the wings, nourished and watered, are fitted for their purpose, even according to the saying of Solomon, the wisest of men, concerning the truly rich man, that "he made to himself wings like an eagle, and returns to the house of his patron." [4504] For it became God, who knows how to turn to proper account even those who in their wickedness have apostatized from Him, to place wickedness of this sort in some part of the universe, and to appoint a training-school of virtue, wherein those must exercise themselves who would desire to recover in a "lawful manner" [4505] the possession (which they had lost); in order that being tested, like gold in the fire, by the wickedness of these, and having exerted themselves to the utmost to prevent anything base injuring their rational nature, they may appear deserving of an ascent to divine things, and may be elevated by the Word to the blessedness which is above all things, and so to speak, to the very summit of goodness. Now he who in the Hebrew language is named Satan, and by some Satanas--as being more in conformity with the genius of the Greek language--signifies, when translated into Greek, "adversary." But every one who prefers vice and a vicious life, is (because acting in a manner contrary to virtue) Satanas, that is, an "adversary" to the Son of God, who is righteousness, and truth, and wisdom. [4506] With more propriety, however, is he called "adversary," who was the first among those that were living a peaceful and happy life to lose his wings, and to fall from blessedness; he who, according to Ezekiel, walked faultlessly in all his ways, "until iniquity was found in him," [4507] and who being the "seal of resemblance" and the "crown of beauty" in the paradise of God, being filled as it were with good things, fell into destruction, in accordance with the word which said to him in a mystic sense: "Thou hast fallen into destruction, and shalt not abide for ever." [4508] We have ventured somewhat rashly to make these few remarks, although in so doing we have added nothing of importance to this treatise. If any one, however, who has leisure for the examination of the sacred writings, should collect together from all sources and form into one body of doctrine what is recorded concerning the origin of evil, and the manner of its dissolution, he would see that the views of Moses and the prophets regarding Satan had not been even dreamed of either by Celsus or any one of those whose soul had been dragged down, and torn away from God, and from right views of Him, and from His word, by this wicked demon. __________________________________________________________________ [4504] Cf. Prov. xxiii. 5. [See Neander's History of the Church, vol. ii. p. 299, with Rose's note. S.] [4505] Cf. 2 Tim. ii. 5. [4506] Cf. 1 Cor. i. 30. [4507] Cf. Ezek. xxviii. 15. [4508] Cf. Ezek. xxviii. 19. __________________________________________________________________ Chapter XLV. But since Celsus rejects the statements concerning Antichrist, as it is termed, having neither read what is said of him in the book of Daniel [4509] nor in the writings of Paul, [4510] nor what the Saviour in the Gospels [4511] has predicted about his coming, we must make a few remarks upon this subject also; because, "as faces do not resemble faces," [4512] so also neither do men's "hearts" resemble one another. It is certain, then, that there will be diversities amongst the hearts of men,--those which are inclined to virtue not being all modelled and shaped towards it in the same or like degree; while others, through neglect of virtue, rush to the opposite extreme. And amongst the latter are some in whom evil is deeply engrained, and others in whom it is less deeply rooted. Where is the absurdity, then, in holding that there exist among men, so to speak, two extremes, [4513] --the one of virtue, and the other of its opposite; so that the perfection of virtue dwells in the man who realizes the ideal given in Jesus, from whom there flowed to the human race so great a conversion, and healing, and amelioration, while the opposite extreme is in the man who embodies the notion of him that is named Antichrist? For God, comprehending all things by means of His foreknowledge, and foreseeing what consequences would result from both of these, wished to make these known to mankind by His prophets, that those who understand their words might be familiarized with the good, and be on their guard against its opposite. It was proper, moreover, that the one of these extremes, and the best of the two, should be styled the Son of God, on account of His pre-eminence; and the other, who is diametrically opposite, be termed the son of the wicked demon, and of Satan, and of the devil. And, in the next place, since evil is specially characterized by its diffusion, and attains its greatest height when it simulates the appearance of the good, for that reason are signs, and marvels, and lying miracles found to accompany evil, through the co-operation of its father the devil. For, far surpassing the help which these demons give to jugglers (who deceive men for the basest of purposes), is the aid which the devil himself affords in order to deceive the human race. Paul, indeed, speaks of him who is called Antichrist, describing, though with a certain reserve, [4514] both the manner, and time, and cause of his coming to the human race. And notice whether his language on this subject is not most becoming, and undeserving of being treated with even the slightest degree of ridicule. __________________________________________________________________ [4509] Cf. Dan. viii. 23. [4510] Cf. 2 Thess. ii. 3, 4. [4511] Cf. Matt. xxiv. 4, 5. [4512] Cf. Prov. xxvii. 19. [4513] akrotetas. [4514] meta tinos epikrupseos. Cf. 2 Thess. ii. 9. __________________________________________________________________ Chapter XLVI. It is thus that the apostle expresses himself: "We beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by word, nor by spirit, nor by letter as from us, as that the day of the Lord is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth, that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him, whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." [4515] To explain each particular here referred to does not belong to our present purpose. The prophecy also regarding Antichrist is stated in the book of Daniel, and is fitted to make an intelligent and candid reader admire the words as truly divine and prophetic; for in them are mentioned the things relating to the coming kingdom, beginning with the times of Daniel, and continuing to the destruction of the world. And any one who chooses may read it. Observe, however, whether the prophecy regarding Antichrist be not as follows: "And at the latter time of their kingdom, when their sins are coming to the full, there shall arise a king, bold in countenance, and understanding riddles. And his power shall be great, and he shall destroy wonderfully, and prosper, and practise; and shall destroy mighty men, and the holy people. And the yoke of his chain shall prosper: there is craft in his hand, and he shall magnify himself in his heart, and by craft shall destroy many; and he shall stand up for the destruction of many, and shall crush them as eggs in his hand." [4516] What is stated by Paul in the words quoted from him, where he says, "so that he sitteth in the temple of God, showing himself that he is God," [4517] is in Daniel referred to in the following fashion: "And on the temple shall be the abomination of desolations, and at the end of the time an end shall be put to the desolation." [4518] So many, out of a greater number of passages, have I thought it right to adduce, that the hearer may understand in some slight degree the meaning of holy Scripture, when it gives us information concerning the devil and Antichrist; and being satisfied with what we have quoted for this purpose, let us look at another of the charges of Celsus, and reply to it as we best may. __________________________________________________________________ [4515] 2 Thess. ii. 1-12. [4516] Cf. Dan. viii. 23-25 (LXX.). [4517] Cf. 2 Thess. ii. 4. [4518] Cf. Dan. ix. 27 (LXX.). __________________________________________________________________ Chapter XLVII. Celsus, after what has been said, goes on as follows: "I can tell how the very thing occurred, viz., that they should call him Son of God.' Men of ancient times termed this world, as being born of God, both his child and his son. [4519] Both the one and other Son of God,' then, greatly resembled each other." He is therefore of opinion that we employed the expression "Son of God," having perverted [4520] what is said of the world, as being born of God, and being His "Son," and "a God." For he was unable so to consider the times of Moses and the prophets, as to see that the Jewish prophets predicted generally that there was a "Son of God" long before the Greeks and those men of ancient time of whom Celsus speaks. Nay, he would not even quote the passage in the letters of Plato, to which we referred in the preceding pages, concerning Him who so beautifully arranged this world, as being the Son of God; lest he too should be compelled by Plato, whom he often mentions with respect, to admit that the architect of this world is the Son of God, and that His Father is the first God and Sovereign Ruler over all things. [4521] Nor is it at all wonderful if we maintain that the soul of Jesus is made one with so great a Son of God through the highest union with Him, being no longer in a state of separation from Him. For the sacred language of holy Scripture knows of other things also, which, although "dual" in their own nature, are considered to be, and really are, "one" in respect to one another. It is said of husband and wife, "They are no longer twain, but one flesh;" [4522] and of the perfect man, and of him who is joined to the true Lord, Word, and Wisdom, and Truth, that "he who is joined to the Lord is one spirit." [4523] And if he who "is joined to the Lord is one spirit," who has been joined to the Lord, the Very Word, and Wisdom, and Truth, and Righteousness, in a more intimate union, or even in a manner at all approaching to it than the soul of Jesus? And if this be so, then the soul of Jesus and God the Word--the first-born of every creature--are no longer two, (but one). __________________________________________________________________ [4519] paida te autou kai heitheon. [4520] parapoiesantas. [4521] [See Dr. Burton's learned discussion as to the Logos of Plato, and the connection of Plato's doctrines with the Gospel of the Son of God: Bampton Lectures, pp. 211-223, 537-547. See also Fisher's Beginnings of Christianity, p. 147 (1877). S.] [4522] Cf. Gen. ii. 24. [4523] Cf. 1 Cor. vi. 17. __________________________________________________________________ Chapter XLVIII. In the next place, when the philosophers of the Porch, who assert that the virtue of God and man is the same, maintain that the God who is over all things is not happier than their wise man, but that the happiness of both is equal, Celsus neither ridicules nor scoffs at their opinion. If, however, holy Scripture says that the perfect man is joined to and made one with the Very Word by means of virtue, so that we infer that the soul of Jesus is not separated from the first-born of all creation, he laughs at Jesus being called "Son of God," not observing what is said of Him with a secret and mystical signification in the holy Scriptures. But that we may win over to the reception of our views those who are willing to accept the inferences which flow from our doctrines, and to be benefited thereby, we say that the holy Scriptures declare the body of Christ, animated by the Son of God, to be the whole Church of God, and the members of this body--considered as a whole--to consist of those who are believers; since, as a soul vivifies and moves the body, which of itself has not the natural power of motion like a living being, so the Word, arousing and moving the whole body, the Church, to befitting action, awakens, moreover, each individual member belonging to the Church, so that they do nothing apart from the Word. Since all this, then, follows by a train of reasoning not to be depreciated, where is the difficulty in maintaining that, as the soul of Jesus is joined in a perfect and inconceivable manner with the very Word, so the person of Jesus, generally speaking, [4524] is not separated from the only-begotten and first-born of all creation, and is not a different being from Him? But enough here on this subject. __________________________________________________________________ [4524] hapaxaplos. __________________________________________________________________ Chapter XLIX. Let us notice now what follows, where, expressing in a single word his opinion regarding the Mosaic cosmogony, without offering, however, a single argument in its support, he finds fault with it, saying: "Moreover, their cosmogony is extremely silly." [4525] Now, if he had produced some credible proofs of its silly character, we should have endeavoured to answer them; but it does not appear to me reasonable that I should be called upon to demonstrate, in answer to his mere assertion, that it is not "silly." If any one, however, wishes to see the reasons which led us to accept the Mosaic account, and the arguments by which it may be defended, he may read what we have written upon Genesis, from the beginning of the book up to the passage, "And this is the book of the generation of men," [4526] where we have tried to show from the holy Scriptures themselves what the "heaven" was which was created in the beginning; and what the "earth," and the "invisible part of the earth," and that which was "without form;" [4527] and what the "deep" was, and the "darkness" that was upon it; and what the "water" was, and the "Spirit of God" which was "borne over it;" and what the "light" which was created, and what the "firmament," as distinct from the "heaven" which was created in the beginning; and so on with the other subjects that follow. Celsus has also expressed his opinion that the narrative of the creation of man is "exceedingly silly," without stating any proofs, or endeavouring to answer our arguments; for he had no evidence, in my judgment, which was fitted to overthrow the statement that "man has been made in the image of God." [4528] He does not even understand the meaning of the "Paradise" that was planted by God, and of the life which man first led in it; and of that which resulted from accident, [4529] when man was cast forth on account of his sin, and was settled opposite the Paradise of delight. Now, as he asserts that these are silly statements, let him turn his attention not merely to each one of them (in general), but to this in particular, "He placed the cherubim, and the flaming sword, which turned every way, to keep the way of the tree of life," [4530] and say whether Moses wrote these words with no serious object in view, but in the spirit of the writers of the old Comedy, who have sportively related that "Proetus slew Bellerophon," and that "Pegasus came from Arcadia." Now their object was to create laughter in composing such stories; whereas it is incredible that he who left behind him laws [4531] for a whole nation, regarding which he wished to persuade his subjects that they were given by God, should have written words so little to the purpose, [4532] and have said without any meaning, "He placed the cherubim, and the flaming sword, which turned every way, to keep the way of the tree of life," or made any other statement regarding the creation of man, which is the subject of philosophic investigation by the Hebrew sages. __________________________________________________________________ [4525] mala euethike. [4526] Cf. Gen. v. 1. [4527] akataskeuaston. [4528] Cf. Gen. i. 26. [4529] ten ek peristaseos genomenen. [4530] Gen. iii. 24. [4531] graphas. [4532] aprosloga. __________________________________________________________________ Chapter L. In the next place, Celsus, after heaping together, simply as mere assertions, the varying opinions of some of the ancients regarding the world, and the origin of man, alleges that "Moses and the prophets, who have left to us our books, not knowing at all what the nature of the world is, and of man, have woven together a web of sheer nonsense." [4533] If he had shown, now, how it appeared to him that the holy Scriptures contained "sheer nonsense," we should have tried to demolish the arguments which appeared to him to establish their nonsensical character; but on the present occasion, following his own example, we also sportively give it as our opinion that Celsus, knowing nothing at all about the nature of the meaning and language of the prophets, [4534] composed a work which contained "sheer nonsense," and boastfully gave it the title of a "true discourse." And since he makes the statements about the "days of creation" ground of accusation,--as if he understood them clearly and correctly, some of which elapsed before the creation of light and heaven, and sun, and moon, and stars, and some of them after the creation of these,--we shall only make this observation, that Moses must then have forgotten that he had said a little before, "that in six days the creation of the world had been finished," and that in consequence of this act of forgetfulness he subjoins to these words the following: "This is the book of the creation of man, in the day when God made the heaven and the earth!" But it is not in the least credible, that after what he had said respecting the six days, Moses should immediately add, without a special meaning, the words, "in the day that God made the heavens and the earth;" and if any one thinks that these words may be referred to the statement, "In the beginning God made the heaven and the earth," let him observe that before the words, "Let there be light, and there was light," and these, "God called the light day," it has been stated that "in the beginning God made the heaven and the earth." __________________________________________________________________ [4533] suntheinai leron bathun. [4534] hoti tis pote estin he phusis tou nou, kai tou en tois prophetais logou. __________________________________________________________________ Chapter LI. On the present occasion, however, it is not our object to enter into an explanation of the subject of intelligent and sensible beings, [4535] nor of the manner in which the different kinds [4536] of days were allotted to both sorts, nor to investigate the details which belong to the subject, for we should need whole treatises for the exposition of the Mosaic cosmogony; and that work we had already performed, to the best of our ability, a considerable time before the commencement of this answer to Celsus, when we discussed with such measure of capacity as we then possessed the question of the Mosaic cosmogony of the six days. We must keep in mind, however, that the Word promises to the righteous through the mouth of Isaiah, that days will come [4537] when not the sun, but the Lord Himself, will be to them an everlasting light, and God will be their glory. [4538] And it is from misunderstanding, I think, some pestilent heresy which gave an erroneous interpretation to the words, "Let there be light," as if they were the expression of a wish [4539] merely on the part of the Creator, that Celsus made the remark: "The Creator did not borrow light from above, like those persons who kindle their lamps at those of their neighbours." Misunderstanding, moreover, another impious heresy, he has said: "If, indeed, there did exist an accursed god opposed to the great God, who did this contrary to his approval, why did he lend him the light?" So far are we from offering a defence of such puerilities, that we desire, on the contrary, distinctly to arraign the statements of these heretics as erroneous, and to undertake to refute, not those of their opinions with which we are unacquainted, as Celsus does, but those of which we have attained an accurate knowledge, derived in part from the statements of their own adherents, and partly from a careful perusal of their writings. __________________________________________________________________ [4535] peri noeton kai aistheton. [4536] hai phuseis ton hemeron. [4537] en katastasei esesthai hemeras. [4538] Cf. Isa. lx. 19. [4539] euktikos. __________________________________________________________________ Chapter LII. Celsus proceeds as follows: "With regard to the origin of the world and its destruction, whether it is to be regarded as uncreated and indestructible, or as created indeed, but not destructible, or the reverse, I at present say nothing." For this reason we too say nothing on these points, as the work in hand does not require it. Nor do we allege that the Spirit of the universal God mingled itself in things here below as in things alien to itself, [4540] as might appear from the expression, "The Spirit of God moved upon the water;" nor do we assert that certain wicked devices directed against His Spirit, as if by a different creator from the great God, and which were tolerated by the Supreme Divinity, needed to be completely frustrated. And, accordingly, I have nothing further to say to those [4541] who utter such absurdities; nor to Celsus, who does not refute them with ability. For he ought either not to have mentioned such matters at all, or else, in keeping with that character for philanthropy which he assumes, have carefully set them forth, and then endeavoured to rebut these impious assertions. Nor have we ever heard that the great God, after giving his spirit to the creator, demands it back again. Proceeding next foolishly to assail these impious assertions, he asks: "What god gives anything with the intention of demanding it back? For it is the mark of a needy person to demand back (what he has given), whereas God stands in need of nothing." To this he adds, as if saying something clever against certain parties: "Why, when he lent (his spirit), was he ignorant that he was lending it to an evil being?" He asks, further: "Why does he pass without notice [4542] a wicked creator who was counter-working his purposes?" __________________________________________________________________ [4540] hos en allotriois tois tede. [4541] makran chairetosan. [4542] periora. __________________________________________________________________ Chapter LIII. In the next place, mixing up together various heresies, and not observing that some statements are the utterances of one heretical sect, and others of a different one, he brings forward the objections which we raised against Marcion. [4543] And, probably, having heard them from some paltry and ignorant individuals, [4544] he assails the very arguments which combat them, but not in a way that shows much intelligence. Quoting then our arguments against Marcion, and not observing that it is against Marcion that he is speaking, he asks: "Why does he send secretly, and destroy the works which he has created? Why does he secretly employ force, and persuasion, and deceit? Why does he allure those who, as ye assert, have been condemned or accused by him, and carry them away like a slave-dealer? Why does he teach them to steal away from their Lord? Why to flee from their father? Why does he claim them for himself against the father's will? Why does he profess to be the father of strange children?" To these questions he subjoins the following remark, as if by way of expressing his surprise: [4545] "Venerable, indeed, is the god who desires to be the father of those sinners who are condemned by another (god), and of the needy, [4546] and, as themselves say, of the very offscourings [4547] (of men), and who is unable to capture and punish his messenger, who escaped from him!" After this, as if addressing us who acknowledge that this world is not the work of a different and strange god, he continues in the following strain: "If these are his works, how is it that God created evil? And how is it that he cannot persuade and admonish (men)? And how is it that he repents on account of the ingratitude and wickedness of men? He finds fault, moreover, with his own handwork, [4548] and hates, and threatens, and destroys his own offspring? Whither can he transport them out of this world, which he himself has made?" Now it does not appear to me that by these remarks he makes clear what "evil" is; and although there have been among the Greeks many sects who differ as to the nature of good and evil, he hastily concludes, as if it were a consequence of our maintaining that this world also is a work of the universal God, that in our judgment God is the author of evil. Let it be, however, regarding evil as it may--whether created by God or not--it nevertheless follows only as a result when you compare the principal design. [4549] And I am greatly surprised if the inference regarding God's authorship of evil, which he thinks follows from our maintaining that this world also is the work of the universal God, does not follow too from his own statements. For one might say to Celsus: "If these are His works, how is it that God created evil? and how is it that He cannot persuade and admonish men?" It is indeed the greatest error in reasoning to accuse those who are of different opinions of holding unsound doctrines, when the accuser himself is much more liable to the same charge with regard to his own. __________________________________________________________________ [4543] Cf. bk. v. cap. liv. [4544] The textual reading is, apo tinon eutelos kai idiotikos, for which Ruæus reads, apo tinon eutelon kai idiotikon, which emendation has been adopted in the translation. [4545] hoionei thaumastikos. [4546] akleron. [4547] skubalon. [4548] technen. [4549] ek parakoloutheseos gegenetai tes pros ta proegoumena. __________________________________________________________________ Chapter LIV. Let us see, then, briefly what holy Scripture has to say regarding good and evil, and what answer we are to return to the questions, "How is it that God created evil?" and, "How is He incapable of persuading and admonishing men?" Now, according to holy Scripture, properly speaking, virtues and virtuous actions are good, as, properly speaking, the reverse of these are evil. We shall be satisfied with quoting on the present occasion some verses from the thirty-fourth Psalm, to the following effect: "They that seek the Lord shall not want any good thing. Come, ye children, hearken unto me; I will teach you the fear of the Lord. What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good." [4550] Now, the injunctions to "depart from evil, and to do good," do not refer either to corporeal evils or corporeal blessings, as they are termed by some, nor to external things at all, but to blessings and evils of a spiritual kind; since he who departs from such evils, and performs such virtuous actions, will, as one who desires the true life, come to the enjoyment of it; and as one loving to see "good days," in which the word of righteousness will be the Sun, he will see them, God taking him away from this "present evil world," [4551] and from those evil days concerning which Paul said: "Redeeming the time, because the days are evil." [4552] __________________________________________________________________ [4550] Cf. Ps. xxxiv. 10-14. [4551] Cf. Gal. i. 4. [4552] Cf. Eph. v. 16. __________________________________________________________________ Chapter LV. Passages, indeed, might be found where corporeal and external (benefits) are improperly [4553] called "good,"--those things, viz., which contribute to the natural life, while those which do the reverse are termed "evil." It is in this sense that Job says to his wife: "If we have received good at the hand of the Lord, shall we not also receive evil!" [4554] Since, then, there is found in the sacred Scriptures, in a certain passage, this statement put into the mouth of God, "I make peace, and create evil;" [4555] and again another, where it is said of Him that "evil came down from the Lord to the gate of Jerusalem, the noise of chariots and horsemen," [4556] --passages which have disturbed many readers of Scripture, who are unable to see what Scripture means by "good" and "evil,"--it is probable that Celsus, being perplexed thereby, gave utterance to the question, "How is it that God created evil?" or, perhaps, having heard some one discussing the matters relating to it in an ignorant manner, he made this statement which we have noticed. We, on the other hand, maintain that "evil," or "wickedness," and the actions which proceed from it, were not created by God. For if God created that which is really evil, how was it possible that the proclamation regarding (the last) judgment should be confidently announced, [4557] which informs us that the wicked are to be punished for their evil deeds in proportion to the amount of their wickedness, while those who have lived a virtuous life, or performed virtuous actions, will be in the enjoyment of blessedness, and will receive rewards from God? I am well aware that those who would daringly assert that these evils were created by God will quote certain expressions of Scripture (in their support), because we are not able to show one consistent series [4558] of passages; for although Scripture (generally) blames the wicked and approves of the righteous, it nevertheless contains some statements which, although comparatively [4559] few in number, seem to disturb the minds of ignorant readers of holy Scripture. I have not, however, deemed it appropriate to my present treatise to quote on the present occasion those discordant statements, which are many in number, [4560] and their explanations, which would require a long array of proofs. Evils, then, if those be meant which are properly so called, were not created by God; but some, although few in comparison with the order of the whole world, have resulted from His principal works, as there follow from the chief works of the carpenter such things as spiral shavings and sawdust, [4561] or as architects might appear to be the cause of the rubbish [4562] which lies around their buildings in the form of the filth which drops from the stones and the plaster. __________________________________________________________________ [4553] katachrestikoteron. [4554] Cf. Job ii. 10. [4555] Cf. Isa. xlv. 7. [4556] Cf. Mic. i. 12, 13. The rendering of the Heb. in the first clause of the thirteenth verse is different from that of the LXX. [4557] parrhesian echein. [4558] huphos. [4559] oliga must be taken comparatively, on account of the pollas that follows afterwards. [4560] pollas. See note 11. [4561] ta helikoeide xesmata kai prismata. [4562] ta parakeimena. __________________________________________________________________ Chapter LVI. If we speak, however, of what are called "corporeal" and "external" evils,--which are improperly so termed,--then it may be granted that there are occasions when some of these have been called into existence by God, in order that by their means the conversion of certain individuals might be effected. And what absurdity would follow from such a course? For as, if we should hear those sufferings [4563] improperly termed "evils" which are inflicted by fathers, and instructors, and pedagogues upon those who are under their care, or upon patients who are operated upon or cauterized by the surgeons in order to effect a cure, we were to say that a father was ill-treating his son, or pedagogues and instructors their pupils, or physicians their patients, no blame would be laid upon the operators or chastisers; so, in the same way, if God is said to bring upon men such evils for the conversion and cure of those who need this discipline, there would be no absurdity in the view, nor would "evils come down from the Lord upon the gates of Jerusalem," [4564] --which evils consist of the punishments inflicted upon the Israelites by their enemies with a view to their conversion; nor would one visit "with a rod the transgressions of those who forsake the law of the Lord, and their iniquities with stripes;" [4565] nor could it be said, "Thou hast coals of fire to set upon them; they shall be to thee a help." [4566] In the same way also we explain the expressions, "I, who make peace, and create evil;" [4567] for He calls into existence "corporeal" or "external" evils, while purifying and training those who would not be disciplined by the word and sound doctrine. This, then, is our answer to the question, "How is it that God created evil?" __________________________________________________________________ [4563] ponous. [4564] Cf. Mic. i. 12. [4565] Cf. Ps. lxxxix. 32. [4566] Cf. Isa. xlvii. 14, 15 (LXX.). [4567] Cf. Isa. xlv. 7. __________________________________________________________________ Chapter LVII. With respect to the question, "How is he incapable of persuading and admonishing men?" it has been already stated that, if such an objection were really a ground of charge, then the objection of Celsus might be brought against those who accept the doctrine of providence. Any one might answer the charge that God is incapable of admonishing men; for He conveys His admonitions throughout the whole of Scripture, and by means of those persons who, through God's gracious appointment, are the instructors of His hearers. Unless, indeed, some peculiar meaning be understood to attach to the word "admonish," as if it signified both to penetrate into the mind of the person admonished, and to make him hear the words of his [4568] instructor, which is contrary to the usual meaning of the word. To the objection, "How is he incapable of persuading?"--which also might be brought against all who believe in providence,--we have to make the following remarks. Since the expression "to be persuaded" belongs to those words which are termed, so to speak, "reciprocal" [4569] (compare the phrase "to shave a man," when he makes an effort to submit himself to the barber [4570] ), there is for this reason needed not merely the effort of him who persuades, but also the submission, so to speak, which is to be yielded to the persuader, or the acceptance of what is said by him. And therefore it must not be said that it is because God is incapable of persuading men that they are not persuaded, but because they will not accept the faithful words of God. And if one were to apply this expression to men who are the "artificers of persuasion," [4571] he would not be wrong; for it is possible for a man who has thoroughly learned the principles of rhetoric, and who employs them properly, to do his utmost to persuade, and yet appear to fail, because he cannot overcome the will of him who ought to yield to his persuasive arts. Moreover, that persuasion does not come from God, although persuasive words may be uttered by him, is distinctly taught by Paul, when he says: "This persuasion cometh not of him that calleth you." [4572] Such also is the view indicated by these words: "If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, a sword shall devour you." [4573] For that one may (really) desire what is addressed to him by one who admonishes, and may become deserving of those promises of God which he hears, it is necessary to secure the will of the hearer, and his inclination to what is addressed to him. And therefore it appears to me, that in the book of Deuteronomy the following words are uttered with peculiar emphasis: "And now, O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all His ways, and to love Him, and to keep His commandments?" [4574] __________________________________________________________________ [4568] to kai epitunchanein en to nouthetoumeno kai akouein ton tou didaskontos logon. [4569] hosperei ton kaloumenon antipeponthoton estin. [4570] analogon to keiresthai anthropon, energounta to parechein heauton to keironti. [4571] peithous demiourgon. [4572] Cf. Gal. v. 8. [4573] Cf. Isa. i. 19, 20. [4574] Cf. Deut. x. 12, 13. __________________________________________________________________ Chapter LVIII. There is next to be answered the following query: "And how is it that he repents when men become ungrateful and wicked; and finds fault with his own handwork, and hates, and threatens, and destroys his own offspring?" Now Celsus here calumniates and falsities what is written in the book of Genesis to the following effect: "And the Lord God, seeing that the wickedness of men upon the earth was increasing, and that every one in his heart carefully meditated to do evil continually, was grieved [4575] He had made man upon the earth. And God meditated in His heart, and said, I will destroy man, whom I have made, from the face of the earth, both man and beast, and creeping thing, and fowl of the air, because I am grieved [4576] that I made them;" [4577] quoting words which are not written in Scripture, as if they conveyed the meaning of what was actually written. For there is no mention in these words of the repentance of God, nor of His blaming and hating His own handwork. And if there is the appearance of God threatening the catastrophe of the deluge, and thus destroying His own children in it, we have to answer that, as the soul of man is immortal, the supposed threatening has for its object the conversion of the hearers, while the destruction of men by the flood is a purification of the earth, as certain among the Greek philosophers of no mean repute have indicated by the expression: "When the gods purify the earth." [4578] And with respect to the transference to God of those anthropopathic phrases, some remarks have been already made by us in the preceding pages. __________________________________________________________________ [4575] enethumethe, in all probability a corruption for ethumothe, which Hoeschel places in the text, and Spencer in the margin of his ed.: Heb. schnyv. [4576] enethumethen. Cf. remark in note 2. [4577] Cf. Gen. vi. 5-7. [4578] Cf. Plato in Timæo. __________________________________________________________________ Chapter LIX. Celsus, in the next place, suspecting, or perhaps seeing clearly enough, the answer which might be returned by those who defend the destruction of men by the deluge, continues: "But if he does not destroy his own offspring, whither does he convey them out of this world [4579] which he himself created?" To this we reply, that God by no means removes out of the whole world, consisting of heaven and earth, those who suffered death by the deluge, but removes them from a life in the flesh, and, having set them free from their bodies, liberates them at the same time from an existence upon earth, which in many parts of Scripture it is usual to call the "world." In the Gospel according to John especially, we may frequently find the regions of earth [4580] termed "world," as in the passage, "He was the true Light, which lighteneth every man that cometh into the world;'" [4581] as also in this, "In the world ye shall have tribulation; but be of good cheer, I have overcome the world." [4582] If, then, we understand by "removing out of the world" a transference from "regions on earth," there is nothing absurd in the expression. If, on the contrary, the system of things which consists of heaven and earth be termed "world," then those who perished in the deluge are by no means removed out of the so-called "world." And yet, indeed, if we have regard to the words, "Looking not at the things which are seen, but at the things which are not seen;" [4583] and also to these, "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made," [4584] --we might say that he who dwells amid the "invisible" things, and what are called generally "things not seen," is gone out of the world, the Word having removed him hence, and transported him to the heavenly regions, in order to behold all beautiful things. __________________________________________________________________ [4579] kosmos. [4580] ton perigeion topon. [4581] Cf. John i. 9. [4582] Cf. John xvi. 33. [4583] Cf. 2 Cor. iv. 18. [4584] Cf. Rom. i. 20. __________________________________________________________________ Chapter LX. But after this investigation of his assertions, as if his object were to swell his book by many words, he repeats, in different language, the same charges which we have examined a little ago, saying: "By far the most silly thing is the distribution of the creation of the world over certain days, before days existed: for, as the heaven was not yet created, nor the foundation of the earth yet laid, [4585] nor the sun yet revolving, [4586] how could there be days?" Now, what difference is there between these words and the following: "Moreover, taking and looking at these things from the beginning, would it not be absurd in the first and greatest God to issue the command, Let this (first thing) come into existence, and this second thing, and this (third); and after accomplishing so much on the first day, to do so much more again on the second, and third, and fourth, and fifth, and sixth?" We answered to the best of our ability this objection to God's "commanding this first, second, and third thing to be created," when we quoted the words, "He said, and it was done; He commanded, and all things stood fast;" [4587] remarking that the immediate [4588] Creator, and, as it were, very Maker [4589] of the world was the Word, the Son of God; while the Father of the Word, by commanding His own Son--the Word--to create the world, is primarily Creator. And with regard to the creation of the light upon the first day, and of the firmament upon the second, and of the gathering together of the waters that are under the heaven into their several reservoirs [4590] on the third (the earth thus causing to sprout forth those (fruits) which are under the control of nature alone [4591] ), and of the (great) lights and stars upon the fourth, and of aquatic [4592] animals upon the fifth, and of land animals and man upon the sixth, we have treated to the best of our ability in our notes upon Genesis, as well as in the foregoing pages, when we found fault with those who, taking the words in their apparent signification, said that the time of six days was occupied in the creation of the world, and quoted the words: "These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens." [4593] __________________________________________________________________ [4585] erereismenes. [4586] tede pheromenou. [4587] Cf. Ps. xxxiii. 9. [4588] ton prosechos demiourgon. [4589] autourgon. [4590] sunagogas. [4591] ta hupo mones phuseos dioikoumena. [4592] ta nekta. [4593] Cf. Gen. ii. 4. __________________________________________________________________ Chapter LXI. Again, not understanding the meaning of the words, "And God ended [4594] on the sixth day His works which He had made, and ceased [4595] on the seventh day from all His works which He had made: and God blessed the seventh day, and hallowed it, because on it He had ceased [4596] from all His works which He had begun to make;" [4597] and imagining the expression, "He ceased on the seventh day," to be the same as this, "He rested [4598] on the seventh day," he makes the remark: "After this, indeed, he is weary, like a very bad workman, who stands in need of rest to refresh himself!" For he knows nothing of the day of the Sabbath and rest of God, which follows the completion of the world's creation, and which lasts during the duration of the world, and in which all those will keep festival with God who have done all their works in their six days, and who, because they have omitted none of their duties, [4599] will ascend to the contemplation (of celestial things), and to the assembly of righteous and blessed beings. In the next place, as if either the Scriptures made such a statement, or as if we ourselves so spoke of God as having rested from fatigue, he continues: "It is not in keeping with the fitness of things [4600] that the first God should feel fatigue, or work with His hands, [4601] or give forth commands." Celsus says, that "it is not in keeping with the fitness of things that the first God should feel fatigue. Now we would say that neither does God the Word feel fatigue, nor any of those beings who belong to a better and diviner order of things, because the sensation of fatigue is peculiar to those who are in the body. You can examine whether this is true of those who possess a body of any kind, or of those who have an earthly body, or one a little better than this. But "neither is it consistent with the fitness of things that the first God should work with His own hands." If you understand the words "work with His own hands" literally, then neither are they applicable to the second God, nor to any other being partaking of divinity. But suppose that they are spoken in an improper and figurative sense, so that we may translate the following expressions, "And the firmament showeth forth His handywork," [4602] and "the heavens are the work of Thy hands," [4603] and any other similar phrases, in a figurative manner, so far as respects the "hands" and "limbs" of Deity, where is the absurdity in the words, "God thus working with His own hands?" And as there is no absurdity in God thus working, so neither is there in His issuing "commands;" so that what is done at His bidding should be beautiful and praiseworthy, because it was God who commanded it to be performed. __________________________________________________________________ [4594] [sunetelesen, complevit. S.] [4595] katepausen. [4596] katepausen. [4597] Cf. Gen. ii. 2, 3. [4598] anepausato. [4599] ton epiballonton. [4600] ou themis. [4601] cheirourgein. [4602] Cf. Ps. xix. 1. [4603] Cf. Ps. cii. 25. __________________________________________________________________ Chapter LXII. Celsus, again, having perhaps misunderstood the words, "For the mouth of the Lord hath spoken it," [4604] or perhaps because some ignorant individuals had rashly ventured upon the explanation of such things, and not understanding, moreover, on what principles parts called after the names of the bodily members are assigned to the attributes [4605] of God, asserts: "He has neither mouth nor voice." Truly, indeed, God can have no voice, if the voice is a concussion of the air, or a stroke on the air, or a species of air, or any other definition which may be given to the voice by those who are skilled in such matters; but what is called the "voice of God" is said to be seen as "God's voice" by the people in the passage, "And all the people saw the voice of God;" [4606] the word "saw" being taken, agreeably to the custom of Scripture, in a spiritual sense. Moreover, he alleges that "God possesses nothing else of which we have any knowledge;" but of what things we have knowledge he gives no indication. If he means "limbs," we agree with him, understanding the things "of which we have knowledge" to be those called corporeal, and pretty generally so termed. But if we are to understand the words "of which we have knowledge" in a universal sense, then there are many things of which we have knowledge, (and which may be attributed to God); for He possesses virtue, and blessedness, and divinity. If we, however, put a higher meaning upon the words, "of which we have knowledge," since all that we know is less than God, there is no absurdity in our also admitting that God possesses none of those things "of which we have knowledge." For the attributes which belong to God are far superior to all things with which not merely the nature of man is acquainted, but even that of those who have risen far above it. And if he had read the writings of the prophets, David on the one hand saying, "But Thou art the same," [4607] and Malachi on the other, "I am (the Lord), and change not," [4608] he would have observed that none of us assert that there is any change in God, either in act or thought. For abiding the same, He administers mutable things according to their nature, and His word elects to undertake their administration. __________________________________________________________________ [4604] Cf. Isa. i. 20. [4605] epi ton dunameon. [4606] Cf. Ex. xx. 18 (LXX.). The Masoretic text is different. [4607] Cf. Ps. cii. 27. [4608] Cf. Mal. iii. 6. __________________________________________________________________ Chapter LXIII. Celsus, not observing the difference between "after the image of God" and "God's image," next asserts that the "first-born of every creature" is the image of God,--the very word and truth, and also the very wisdom, being the image of His goodness, while man has been created after the image of God; moreover, that every man whose head is Christ is the image and glory of God;--and further, not observing to which of the characteristics of humanity the expression "after the image of God" belongs, and that it consists in a nature which never had nor longer has "the old man with his deeds," being called "after the image of Him who created it," from its not possessing these qualities,--he maintains: "Neither did He make man His image; for God is not such an one, nor like any other species of (visible) being." Is it possible to suppose that the element which is "after the image of God" should exist in the inferior part--I mean the body--of a compound being like man, because Celsus has explained that to be made after the image of God? For if that which is "after the image of God" be in the body only, the better part, the soul, has been deprived of that which is "after His image," and this (distinction) exists in the corruptible body,--an assertion which is made by none of us. But if that which is "after the image of God" be in both together, then God must necessarily be a compound being, and consist, as it were, of soul and body, in order that the element which is "after God's image," the better part, may be in the soul; while the inferior part, and that which "is according to the body," may be in the body,--an assertion, again, which is made by none of us. It remains, therefore, that that which is "after the image of God" must be understood to be in our "inner man," which is also renewed, and whose nature it is to be "after the image of Him who created it," when a man becomes "perfect," as "our Father in heaven is perfect," and hears the command, "Be ye holy, for I the Lord your God am holy," [4609] and learning the precept, "Be ye followers of God," [4610] receives into his virtuous soul the traits of God's image. The body, moreover, of him who possesses such a soul is a temple of God; and in the soul God dwells, because it has been made after His image. [4611] __________________________________________________________________ [4609] Lev. xi. 44. [4610] Cf. Eph. v. 1 (mimetai). [4611] The words as they stand in the text are probably corrupt: we have adopted in the translation the emendation of Guietus: eti kai naos esti tou Theou to soma tou toiauten echontos psuchen, kai en te psuche dia to kat' eikona, ton Theon. __________________________________________________________________ Chapter LXIV. Celsus, again, brings together a number of statements, which he gives as admissions on our part, but which no intelligent Christian would allow. For not one of us asserts that "God partakes of form or colour." Nor does He even partake of "motion," because He stands firm, and His nature is permanent, and He invites the righteous man also to do the same, saying: "But as for thee, stand thou here by Me." [4612] And if certain expressions indicate a kind of motion, as it were, on His part, such as this, "They heard the voice of the Lord God walking in the garden in the cool of the day," [4613] we must understand them in this way, that it is by sinners that God is understood as moving, or as we understand the "sleep" of God, which is taken in a figurative sense, or His "anger," or any other similar attribute. But "God does not partake even of substance." [4614] For He is partaken of (by others) rather than that Himself partakes of them, and He is partaken of by those who have the Spirit of God. Our Saviour, also, does not partake of righteousness; but being Himself "righteousness," He is partaken of by the righteous. A discussion about "substance" would be protracted and difficult, and especially if it were a question whether that which is permanent and immaterial be "substance" properly so called, so that it would be found that God is beyond "substance," communicating of His "substance," by means of office and power, [4615] to those to whom He communicates Himself by His Word, as He does to the Word Himself; or even if He is "substance," yet He is said be in His nature "invisible," in these words respecting our Saviour, who is said to be "the image of the invisible God," [4616] while from the term "invisible" it is indicated that He is "immaterial." It is also a question for investigation, whether the "only-begotten" and "first-born of every creature" is to be called "substance of substances," and "idea of ideas," and the "principle of all things," while above all there is His Father and God. [4617] __________________________________________________________________ [4612] Deut. v. 31. [4613] Cf. Gen. iii. 8. [4614] ousia. [4615] presbeia kai dunamei. [4616] Cf. Col. i. 15. [4617] ["It is a remarkable fact, that it was Origen who discerned the heresy outside the Church on its first rise, and actually gave the alarm, sixty years before Arius's day. See Athanasius, De Decret. Nic., § 27; also the peri archon (if Rufinus may be trusted), for Origen's denouncement of the still more characteristic Arianism of the en hote ouk en and the ex ouk onton."--Newman's The Arians of the Fourth Century, p. 97. See also Hagenbach's History of Doctrines, vol. i. pp. 130-133. S.] __________________________________________________________________ Chapter LXV. Celsus proceeds to say of God that "of Him are all things," abandoning (in so speaking), I know not how, all his principles; [4618] while our Paul declares, that "of Him, and through Him, and to Him are all things," [4619] showing that He is the beginning of the substance of all things by the words "of Him," and the bond of their subsistence by the expression "through Him," and their final end by the terms "to Him." Of a truth, God is of nothing. But when Celsus adds, that "He is not to be reached by word," [4620] I make a distinction, and say that if he means the word that is in us--whether the word conceived in the mind, or the word that is uttered [4621] --I, too, admit that God is not to be reached by word. If, however, we attend to the passage, "In the beginning was the Word, and the Word was with God, and the Word was God," [4622] we are of opinion that God is to be reached by this Word, and is comprehended not by Him only, but by any one whatever to whom He may reveal the Father; and thus we shall prove the falsity of the assertion of Celsus, when he says, "Neither is God to be reached by word." The statement, moreover, that "He cannot be expressed by name," requires to be taken with a distinction. If he means, indeed, that there is no word or sign [4623] that can represent the attributes of God, the statement is true, since there are many qualities which cannot be indicated by words. Who, for example, could describe in words the difference betwixt the quality of sweetness in a palm and that in a fig? And who could distinguish and set forth in words the peculiar qualities of each individual thing? It is no wonder, then, if in this way God cannot be described by name. But if you take the phrase to mean that it is possible to represent by words something of God's attributes, in order to lead the hearer by the hand, [4624] as it were, and so enable him to comprehend something of God, so far as attainable by human nature, then there is no absurdity in saying that "He can be described by name." And we make a similar distinction with regard to the expression, "for He has undergone no suffering that can be conveyed by words." It is true that the Deity is beyond all suffering. And so much on this point. __________________________________________________________________ [4618] For autou Boherellus conjectures hautou, and translates, "Propria ipse principia, quæ sunt Epicuri, subruens." [4619] Rom. xi. 36. [4620] oude logo ephiktos. [4621] eite endiatheto eite kai prophoriko. [4622] John i. 1. [4623] ouden ton en lexesi kai semainomenois. [4624] cheiragogesai. __________________________________________________________________ Chapter LXVI. Let us look also at his next statement, in which he introduces, as it were, a certain person, who, after hearing what has been said, expresses himself in the following manner, "How, then, shall I know God? and how shall I learn the way that leads to Him? And how will you show Him to me? Because now, indeed, you throw darkness before my eyes, and I see nothing distinctly." He then answers, as it were, the individual who is thus perplexed, and thinks that he assigns the reason why darkness has been poured upon the eyes of him who uttered the foregoing words, when he asserts that "those whom one would lead forth out of darkness into the brightness of light, being unable to withstand its splendours, have their power of vision affected [4625] and injured, and so imagine that they are smitten with blindness." In answer to this, we would say that all those indeed sit in darkness, and are rooted in it, who fix their gaze upon the evil handiwork of painters, and moulders and sculptors, and who will not look upwards, and ascend in thought from all visible and sensible things, to the Creator of all things, who is light; while, on the other hand, every one is in light who has followed the radiance of the Word, who has shown in consequence of what ignorance, and impiety, and want of knowledge of divine things these objects were worshipped instead of God, and who has conducted the soul of him who desires to be saved towards the uncreated God, who is over all. For "the people that sat in darkness--the Gentiles--saw a great light, and to them who sat in the region and shadow of death light is sprung up," [4626] --the God Jesus. No Christian, then, would give Celsus, or any accuser of the divine Word, the answer, "How shall I know God?" for each one of them knows God according to his capacity. And no one asks, "How shall I learn the way which leads to Him?" because he has heard Him who says, "I am the way, and the truth, and the life," [4627] and has tasted, in the course of the journey, the happiness which results from it. And not a single Christian would say to Celsus, "How will you show me God?" __________________________________________________________________ [4625] kolazesthai. [4626] Cf. Matt. iv. 16. and Isa. ix. 2. [4627] John xiv. 6. __________________________________________________________________ Chapter LXVII. The remark, indeed, was true which Celsus made, that any one, on hearing his words, would answer, seeing that his words are words of darkness, "You pour darkness before my eyes." Celsus verily, and those like him, do desire to pour darkness before our eyes: we, however, by means of the light of the Word, disperse the darkness of their impious opinions. The Christian, indeed, could retort on Celsus, who says nothing that is distinct or true, "I see nothing that is distinct among all your statements." It is not, therefore, "out of darkness" into "the brightness of light" that Celsus leads us forth: he wishes, on the contrary, to transport us from light into darkness, making the darkness light and the light darkness, and exposing himself to the woe well described by the prophet Isaiah in the following manner: "Woe unto them that put darkness for light, and light for darkness." [4628] But we, the eyes of whose soul have been opened by the Word, and who see the difference between light and darkness, prefer by all means to take our stand "in the light," and will have nothing to do with darkness at all. The true light, moreover, being endued with life, knows to whom his full splendours are to be manifested, and to whom his light; for he does not display his brilliancy on account of the still existing weakness in the eyes of the recipient. And if we must speak at all of "sight being affected and injured," what other eyes shall we say are in this condition, than his who is involved in ignorance of God, and who is prevented by his passions from seeing the truth? Christians, however, by no means consider that they are blinded by the words of Celsus, or any other who is opposed to the worship of God. But let those who perceive that they are blinded by following multitudes who are in error, and tribes of those who keep festivals to demons, draw near to the Word, who can bestow the gift of sight, [4629] in order that, like those poor and blind who had thrown themselves down by the wayside, and who were healed by Jesus because they said to Him, "Son of David, have mercy upon me," they too may receive mercy and recover their eyesight, [4630] fresh and beautiful, as the Word of God can create it. __________________________________________________________________ [4628] Cf. Isa. v. 20. [4629] ophthalmous. [4630] ophthalmous. __________________________________________________________________ Chapter LXVIII. Accordingly, if Celsus were to ask us how we think we know God, and how we shall be saved by Him, we would answer that the Word of God, which entered into those who seek Him, or who accept Him when He appears, is able to make known and to reveal the Father, who was not seen (by any one) before the appearance of the Word. And who else is able to save and conduct the soul of man to the God of all things, save God the Word, who, "being in the beginning with God," became flesh for the sake of those who had cleaved to the flesh, and had become as flesh, that He might be received by those who could not behold Him, inasmuch as He was the Word, and was with God, and was God? And discoursing in human form, [4631] and announcing Himself as flesh, He calls to Himself those who are flesh, that He may in the first place cause them to be transformed according to the Word that was made flesh, and afterwards may lead them upwards to behold Him as He was before He became flesh; so that they, receiving the benefit, and ascending from their great introduction to Him, which was according to the flesh, say, "Even if we have known Christ after the flesh, yet henceforth know we Him no more." [4632] Therefore He became flesh, and having become flesh, "He tabernacled among us," [4633] not dwelling without us; and after tabernacling and dwelling within us, He did not continue in the form in which He first presented Himself, but caused us to ascend to the lofty mountain of His word, and showed us His own glorious form, and the splendour of His garments; and not His own form alone, but that also of the spiritual law, which is Moses, seen in glory along with Jesus. He showed to us, moreover, all prophecy, which did not perish even after His incarnation, but was received up into heaven, and whose symbol was Elijah. And he who beheld these things could say, "We beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth." [4634] Celsus, then, has exhibited considerable ignorance in the imaginary answer to his question which he puts into our mouth, "How we think we can know God? and how we know we shall be saved by Him?" for our answer is what we have just stated. __________________________________________________________________ [4631] somatikos. [4632] [2 Cor. v. 16. S.] [4633] Cf. John i. 14. [4634] Cf. John i. 14. __________________________________________________________________ Chapter LXIX. Celsus, however, asserts that the answer which we give is based upon a probable conjecture, [4635] admitting that he describes our answer in the following terms: "Since God is great and difficult to see, [4636] He put His own Spirit into a body that resembled ours, and sent it down to us, that we might be enabled to hear Him and become acquainted with Him." But the God and Father of all things is not the only being that is great in our judgment; for He has imparted (a share) of Himself and His greatness to His Only-begotten and First-born of every creature, in order that He, being the image of the invisible God, might preserve, even in His greatness, the image of the Father. For it was not possible that there could exist a well-proportioned, [4637] so to speak, and beautiful image of the invisible God, which did not at the same time preserve the image of His greatness. God, moreover, is in our judgment invisible, because He is not a body, while He can be seen by those who see with the heart, that is, the understanding; not indeed with any kind of heart, but with one which is pure. For it is inconsistent with the fitness of things that a polluted heart should look upon God; for that must be itself pure which would worthily behold that which is pure. Let it be granted, indeed, that God is "difficult to see," yet He is not the only being who is so; for His Only-begotten also is "difficult to see." For God the Word is "difficult to see," and so also is His [4638] wisdom, by which God created all things. For who is capable of seeing the wisdom which is displayed in each individual part of the whole system of things, and by which God created every individual thing? It was not, then, because God was "difficult to see" that He sent God His Son to be an object "easy to be seen." [4639] And because Celsus does not understand this, he has represented us as saying, "Because God was difficult to see,' He put His own Spirit in a body resembling ours, and sent it down to us, that we might be enabled to hear Him and become acquainted with Him." Now, as we have stated, the Son also is "difficult to see," because He is God the Word, through whom all things were made, and who "tabernacled amongst us." __________________________________________________________________ [4635] eikoti stochasmo. [4636] dustheoretos. [4637] summetron. [4638] For houtosi we have adopted the conjecture of Guietus, toutou. [4639] hos eutheoreton. __________________________________________________________________ Chapter LXX. If Celsus, indeed, had understood our teaching regarding the Spirit of God, and had known that "as many as are led by the Spirit of God, these are the sons of God," [4640] he would not have returned to himself the answer which he represents as coming from us, that "God put His own Spirit into a body, and sent it down to us;" for God is perpetually bestowing of His own Spirit to those who are capable of receiving it, although it is not by way of division and separation that He dwells in (the hearts of) the deserving. Nor is the Spirit, in our opinion, a "body," any more than fire is a "body," which God is said to be in the passage, "Our God is a consuming fire." [4641] For all these are figurative expressions, employed to denote the nature of "intelligent beings" by means of familiar and corporeal terms. In the same way, too, if sins are called "wood, and straw, and stubble," we shall not maintain that sins are corporeal; and if blessings are termed "gold, and silver, and precious stones," [4642] we shall not maintain that blessings are "corporeal;" so also, if God be said to be a fire that consumes wood, and straw, and stubble, and all substance [4643] of sin, we shall not understand Him to be a "body," so neither do we understand Him to be a body if He should be called "fire." In this way, if God be called "spirit," [4644] we do not mean that He is a "body." For it is the custom of Scripture to give to "intelligent beings" the names of "spirits" and "spiritual things," by way of distinction from those which are the objects of "sense;" as when Paul says, "But our sufficiency is of God; who hath also made us able ministers of the New Testament; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life," [4645] where by the "letter" he means that "exposition of Scripture which is apparent to the senses," [4646] while by the "spirit" that which is the object of the "understanding." It is the same, too, with the expression, "God is a Spirit." And because the prescriptions of the law were obeyed both by Samaritans and Jews in a corporeal and literal [4647] manner, our Saviour said to the Samaritan woman, "The hour is coming, when neither in Jerusalem, nor in this mountain, shall ye worship the Father. God is a Spirit; and they that worship Him must worship Him in spirit and in truth." [4648] And by these words He taught men that God must be worshipped not in the flesh, and with fleshly sacrifices, but in the spirit. And He will be understood to be a Spirit in proportion as the worship rendered to Him is rendered in spirit, and with understanding. It is not, however, with images [4649] that we are to worship the Father, but "in truth," which "came by Jesus Christ," after the giving of the law by Moses. For when we turn to the Lord (and the Lord is a Spirit [4650] ), He takes away the veil which lies upon the heart when Moses is read. __________________________________________________________________ [4640] Rom. viii. 14. [4641] Cf. Heb. xii. 29. [4642] Cf. 1 Cor. iii. 12. [4643] pasan ousian. [4644] pneuma. There is an allusion to the two meanings of pneuma, "wind" and "spirit." [4645] 2 Cor. iii. 5, 6. [4646] ten aistheten ekdochen. [4647] tupikos here evidently must have the above meaning. [4648] Cf. John iv. 21, 24. [4649] en tupois. [4650] Cf. 2 Cor. iii. 17. __________________________________________________________________ Chapter LXXI. Celsus accordingly, as not understanding the doctrine relating to the Spirit of God ("for the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned" [4651] ), weaves together (such a web) as pleases himself, [4652] imagining that we, in calling God a Spirit, differ in no respect in this particular from the Stoics among the Greeks, who maintain that "God is a Spirit, diffused through all things, and containing all things within Himself." Now the superintendence and providence of God does extend through all things, but not in the way that spirit does, according to the Stoics. Providence indeed contains all things that are its objects, and comprehends them all, but not as a containing body includes its contents, because they also are "body," [4653] but as a divine power does it comprehend what it contains. According to the philosophers of the Porch, indeed, who assert that principles are "corporeal," and who on that account make all things perishable, and who venture even to make the God of all things capable of perishing, the very Word of God, who descends even to the lowest of mankind, would be--did it not appear to them to be too gross an incongruity [4654] --nothing else than a "corporeal" spirit; whereas, in our opinion,--who endeavour to demonstrate that the rational soul is superior to all "corporeal" nature, and that it is an invisible substance, and incorporeal,--God the Word, by whom all things were made, who came, in order that all things might be made by the Word, not to men only, but to what are deemed the very lowest of things, under the dominion of nature alone, would be no body. The Stoics, then, may consign all things to destruction by fire; we, however, know of no incorporeal substance that is destructible by fire, nor (do we believe) that the soul of man, or the substance of "angels," or of "thrones," or dominions," or "principalities," or "powers," can be dissolved by fire. __________________________________________________________________ [4651] Cf. 1 Cor. ii. 14. [4652] heauto sunaptei. [4653] ouch hos soma de periechon periechei, hoti kai soma esti to periechomenon. [4654] panu apemphainon. __________________________________________________________________ Chapter LXXII. It is therefore in vain that Celsus asserts, as one who knows not the nature of the Spirit of God, that "as the Son of God, who existed in a human body, is a Spirit, this very Son of God would not be immortal." He next becomes confused in his statements, as if there were some of us who did not admit that God is a Spirit, but maintain that only with regard to His Son, and he thinks that he can answer us by saying that there "is no kind of spirit which lasts for ever." This is much the same as if, when we term God a "consuming fire," he were to say that there "is no kind of fire which lasts for ever;" not observing the sense in which we say that our God is a fire, and what the things are which He consumes, viz., sins, and wickedness. For it becomes a God of goodness, after each individual has shown, by his efforts, what kind of combatant he has been, to consume vice by the fire of His chastisements. He proceeds, in the next place, to assume what we do not maintain, that "God must necessarily have given up the ghost;" from which also it follows that Jesus could not have risen again with His body. For God would not have received back the spirit which He had surrendered after it had been stained by contact with the body. It is foolish, however, for us to answer statements as ours which were never made by us. __________________________________________________________________ Chapter LXXIII. He proceeds to repeat himself, and after saying a great deal which he had said before, and ridiculing the birth of God from a virgin,--to which we have already replied as we best could,--he adds the following: "If God had wished to send down His Spirit from Himself, what need was there to breathe it into the womb of a woman? For as one who knew already how to form men, He could also have fashioned a body for this person, without casting His own Spirit into so much pollution; [4655] and in this way He would not have been received with incredulity, if He had derived His existence immediately from above." He had made these remarks, because he knows not the pure and virgin birth, unaccompanied by any corruption, of that body which was to minister to the salvation of men. For, quoting the sayings of the Stoics, [4656] and affecting not to know the doctrine about "things indifferent," he thinks that the divine nature was cast amid pollution, and was stained either by being in the body of a woman, until a body was formed around it, or by assuming a body. And in this he acts like those who imagine that the sun's rays are polluted by dung and by foul-smelling bodies, and do not remain pure amid such things. If, however, according to the view of Celsus, the body of Jesus had been fashioned without generation, those who beheld the body would at once have believed that it had not been formed by generation; and yet an object, when seen, does not at the same time indicate the nature of that from which it has derived its origin. For example, suppose that there were some honey (placed before one) which had not been manufactured by bees, no one could tell from the taste or sight that it was not their workmanship, because the honey which comes from bees does not make known its origin by the senses, [4657] but experience alone can tell that it does not proceed from them. In the same way, too, experience teaches that wine comes from the vine, for taste does not enable us to distinguish (the wine) which comes from the vine. In the same manner, therefore, the visible [4658] body does not make known the manner of its existence. And you will be induced to accept this view, [4659] by (regarding) the heavenly bodies, whose existence and splendour we perceive as we gaze at them; and yet, I presume, their appearance does not suggest to us whether they are created or uncreated; and accordingly different opinions have existed on these points. And yet those who say that they are created are not agreed as to the manner of their creation, for their appearance does not suggest it, although the force of reason [4660] may have discovered that they are created, and how their creation was effected. __________________________________________________________________ [4655] eis tosouton miasma. [4656] Cf. book iv. capp. xiv. and lxviii. [4657] te aisthesei ten archen. [4658] to aistheton soma. [4659] prosachthese de to legomeno. [4660] khan biasamenos ho logos heure. __________________________________________________________________ Chapter LXXIV. After this he returns to the subject of Marcion's opinions (having already spoken frequently of them), and states some of them correctly, while others he has misunderstood; these, however, it is not necessary for us to answer or refute. Again, after this he brings forward the various arguments that may be urged on Marcion's behalf, and also against him, enumerating what the opinions are which exonerate him from the charges, and what expose him to them; and when he desires to support the statement which declares that Jesus has been the subject of prophecy,--in order to found a charge against Marcion and his followers,--he distinctly asks, "How could he, who was punished in such a manner, be shown to be God's Son, unless these things had been predicted of him?" He next proceeds to jest, and, as his custom is, to pour ridicule upon the subject, introducing "two sons of God, one the son of the Creator, [4661] and the other the son of Marcion's God; and he portrays their single combats, saying that the Theomachies of the Fathers are like the battles between quails; [4662] or that the Fathers, becoming useless through age, and falling into their dotage [4663] do not meddle at all with one another, but leave their sons to fight it out." The remark which he made formerly we will turn against himself: "What old woman would not be ashamed to lull a child to sleep with such stories as he has inserted in the work which he entitles A True Discourse? For when he ought seriously [4664] to apply himself to argument, he leaves serious argument aside, and betakes himself to jesting and buffoonery, imagining that he is writing mimes or scoffing verses; not observing that such a method of procedure defeats his purpose, which is to make us abandon Christianity and give in our adherence to his opinions, which, perhaps, had they been stated with some degree of gravity, [4665] would have appeared more likely to convince, whereas since he continues to ridicule, and scoff, and play the buffoon, we answer that it is because he has no argument of weight [4666] (for such he neither had, nor could understand) that he has betaken himself to such drivelling." [4667] __________________________________________________________________ [4661] tou demiourgou. [4662] ortugon. [4663] lerountas. [4664] pragmatikos. [4665] esemnologei. [4666] semnon logon. [4667] tosauten phluarian. __________________________________________________________________ Chapter LXXV. To the preceding remarks he adds the following: "Since a divine Spirit inhabited the body (of Jesus), it must certainly have been different from that of other beings, in respect of grandeur, or beauty, or strength, or voice, or impressiveness, [4668] or persuasiveness. For it is impossible that He, to whom was imparted some divine quality beyond other beings, should not differ from others; whereas this person did not differ in any respect from another, but was, as they report, little, and ill-favoured, and ignoble." [4669] Now it is evident by these words, that when Celsus wishes to bring a charge against Jesus, he adduces the sacred writings, as one who believed them to be writings apparently fitted to afford a handle for a charge against Him; but wherever, in the same writings, statements would appear to be made opposed to those charges which are adduced, he pretends not even to know them! There are, indeed, admitted to be recorded some statements respecting the body of Jesus having been "ill-favoured;" not, however, "ignoble," as has been stated, nor is there any certain evidence that he was "little." The language of Isaiah runs as follows, who prophesied regarding Him that He would come and visit the multitude, not in comeliness of form, nor in any surpassing beauty: "Lord, who hath believed our report, and to whom was the arm of the Lord revealed? He made announcement before Him, as a child, as a root in a thirsty ground. He has no form nor glory, and we beheld Him, and He had no form nor beauty; but His form was without honour, and inferior to that of the sons of men." [4670] These passages, then, Celsus listened to, because he thought they were of use to him in bringing a charge against Jesus; but he paid no attention to the words of the forty-fifth Psalm, and why it is then said, "Gird Thy sword upon Thy thigh, O most mighty, with Thy comeliness and beauty; and continue, and prosper, and reign." [4671] __________________________________________________________________ [4668] kataplexin. [4669] agenes. [4670] Cf. Isa. liii. 1-3 (LXX.). [See Bishop Pearson's Exposition of the Creed, Art. II., note. S.] [4671] Cf. Ps. xlv. 3, 4 (LXX.). __________________________________________________________________ Chapter LXXVI. Let it be supposed, however, that he had not read the prophecy, or that he had read it, but had been drawn away by those who misinterpreted it as not being spoken of Jesus Christ. What has he to say of the Gospel, in the narratives of which Jesus ascended up into a high mountain, and was transfigured before the disciples, and was seen in glory, when both Moses and Elias, "being seen in glory, spake of the decease which He was about to accomplish at Jerusalem?" [4672] or when the prophet says, "We beheld Him, and He had no form nor beauty," etc.? and Celsus accepts this prophecy as referring to Jesus, being blinded in so accepting it, and not seeing that it is a great proof that the Jesus who appeared to be "without form" was the Son of God, that His very appearance should have been made the subject of prophecy many years before His birth. But if another prophet speak of His comeliness and beauty, he will no longer accept the prophecy as referring to Christ! And if it were to be clearly ascertained from the Gospels that "He had no form nor beauty, but that His appearance was without honour, and inferior to that of the sons of men," it might be said that it was not with reference to the prophetic writings, but to the Gospels, that Celsus made his remarks. But now, as neither the Gospels nor the apostolic writings indicate that "He had no form nor beauty," it is evident that we must accept the declaration of the prophets as true of Christ, and this will prevent the charge against Jesus from being advanced. [4673] __________________________________________________________________ [4672] [Luke ix. 31. S.] [4673] probainein. __________________________________________________________________ Chapter LXXVII. But again, how did he who said, "Since a divine Spirit inhabited the body (of Jesus), it must certainly have been different from that of other beings in respect of grandeur, or voice, or strength, or impressiveness, or persuasiveness," not observe the changing relation of His body according to the capacity of the spectators (and therefore its corresponding utility), inasmuch as it appeared to each one of such a nature as it was requisite for him to behold it? Moreover it is not a subject of wonder that the matter, which is by nature susceptible of being altered and changed, and of being transformed into anything which the Creator chooses, and is capable of receiving all the qualities which the Artificer desires, should at one time possess a quality, agreeably to which it is said, "He had no form nor beauty," and at another, one so glorious, and majestic, and marvellous, that the spectators of such surpassing loveliness--three disciples who had ascended (the mount) with Jesus--should fall upon their faces. He will say, however, that these are inventions, and in no respect different from myths, as are also the other marvels related of Jesus; which objection we have answered at greater length in what has gone before. But there is also something mystical in this doctrine, which announces that the varying appearances of Jesus are to be referred to the nature of the divine Word, who does not show Himself in the same manner to the multitude as He does to those who are capable of following Him to the high mountain which we have mentioned; for to those who still remain below, and are not yet prepared to ascend, the Word "has neither form nor beauty," because to such persons His form is "without honour," and inferior to the words given forth by men, which are figuratively termed "sons of men." For we might say that the words of philosophers--who are "sons of men"--appear far more beautiful than the Word of God, who is proclaimed to the multitude, and who also exhibits (what is called) the "foolishness of preaching," and on account of this apparent "foolishness of preaching" those who look at this alone say, "We saw Him; but He had no form nor beauty." To those, indeed, who have received power to follow Him, in order that they may attend Him even when He ascends to the "lofty mount," He has a diviner appearance, which they behold, if there happens to be (among them) a Peter, who has received within himself the edifice of the Church based upon the Word, and who has gained such a habit (of goodness) that none of the gates of Hades will prevail against him, having been exalted by the Word from the gates of death, that he may "publish the praises of God in the gates of the daughter of Sion," and any others who have derived their birth from impressive preaching, [4674] and who are not at all inferior to "sons of thunder." But how can Celsus and the enemies of the divine Word, and those who have not examined the doctrines of Christianity in the spirit of truth, know the meaning of the different appearances of Jesus? And I refer also to the different stages of His life, and to any actions performed by Him before His sufferings, and after His resurrection from the dead. __________________________________________________________________ [4674] kai ei tines eisin ek logon ten genesin lachontes megalophonon. __________________________________________________________________ Chapter LXXVIII. Celsus next makes certain observations of the following nature: "Again, if God, like Jupiter in the comedy, should, on awaking from a lengthened slumber, desire to rescue the human race from evil, why did He send this Spirit of which you speak into one corner (of the earth)? He ought to have breathed it alike into many bodies, and have sent them out into all the world. Now the comic poet, to cause laughter in the theatre, wrote that Jupiter, after awakening, despatched Mercury to the Athenians and Lacedæmonians; but do not you think that you have made the Son of God more ridiculous in sending Him to the Jews?" Observe in such language as this the irreverent character of Celsus, who, unlike a philosopher, takes the writer of a comedy, whose business is to cause laughter, and compares our God, the Creator of all things, to the being who, as represented in the play, on awaking, despatches Mercury (on an errand)! We stated, indeed, in what precedes, that it was not as if awakening from a lengthened slumber that God sent Jesus to the human race, who has now, for good reasons, fulfilled the economy of His incarnation, but who has always conferred benefits upon the human race. For no noble deed has ever been performed amongst men, where the divine Word did not visit the souls of those who were capable, although for a little time, of admitting such operations of the divine Word. Moreover, the advent of Jesus apparently to one corner (of the earth) was founded on good reasons, since it was necessary that He who was the subject of prophecy should make His appearance among those who had become acquainted with the doctrine of one God, and who perused the writings of His prophets, and who had come to know the announcement of Christ, and that He should come to them at a time when the Word was about to be diffused from one corner over the whole world. __________________________________________________________________ Chapter LXXIX. And therefore there was no need that there should everywhere exist many bodies, and many spirits like Jesus, in order that the whole world of men might be enlightened by the Word of God. For the one Word was enough, having arisen as the "Sun of righteousness," to send forth from Judea His coming rays into the soul of all who were willing to receive Him. But if any one desires to see many bodies filled with a divine Spirit, similar to the one Christ, ministering to the salvation of men everywhere, let him take note of those who teach the Gospel of Jesus in all lands in soundness of doctrine and uprightness of life, and who are themselves termed "christs" by the holy Scriptures, in the passage, "Touch not Mine anointed, [4675] and do not My prophets any harm." [4676] For as we have heard that Antichrist cometh, and yet have learned that there are many antichrists in the world, in the same way, knowing that Christ has come, we see that, owing to Him, there are many christs in the world, who, like Him, have loved righteousness and hated iniquity, and therefore God, the God of Christ, anointed them also with the "oil of gladness." But inasmuch as He loved righteousness and hated iniquity above those who were His partners, [4677] He also obtained the first-fruits of His anointing, and, if we must so term it, the entire unction of the oil of gladness; while they who were His partners shared also in His unction, in proportion to their individual capacity. Therefore, since Christ is the Head of the Church, so that Christ and the Church form one body, the ointment descended from the head to the beard of Aaron,--the symbols of the perfect man,--and this ointment in its descent reached to the very skirt of his garment. This is my answer to the irreverent language of Celsus when he says, "He ought to have breathed (His Spirit) alike into many bodies, and have sent it forth into all the world." The comic poet, indeed, to cause laughter, has represented Jupiter asleep and awaking from slumber, and despatching Mercury to the Greeks; but the Word, knowing that the nature of God is unaffected by sleep, may teach us that God administers in due season, and as right reason demands, the affairs of the world. It is not, however, a matter of surprise that, owing to the greatness and incomprehensibility [4678] of the divine judgments, ignorant persons should make mistakes, and Celsus among them. There is therefore nothing ridiculous in the Son of God having been sent to the Jews, amongst whom the prophets had appeared, in order that, making a commencement among them in a bodily shape, He might arise with might and power upon a world of souls, which no longer desired to remain deserted by God. __________________________________________________________________ [4675] ton christon mou. [4676] Cf. 1 Chron. xvi. 22 and Ps. cv. 15. [4677] tous metochous autou. [4678] dusdiegetous tas kriseis. __________________________________________________________________ Chapter LXXX. After this, it seemed proper to Celsus to term the Chaldeans a most divinely-inspired nation from the very earliest times, [4679] from whom the delusive system of astrology [4680] has spread abroad among men. Nay, he ranks the Magi also in the same category, from whom the art of magic derived its name and has been transmitted to other nations, to the corruption and destruction of those who employ it. In the preceding part of this work, (we mentioned) that, in the opinion even of Celsus, the Egyptians also were guilty of error, because they had indeed solemn enclosures around what they considered their temples, while within them there was nothing save apes, or crocodiles, or goats, or asps, or some other animal; but on the present occasion it pleases him to speak of the Egyptian people too as most divinely inspired, and that, too, from the earliest times,--perhaps because they made war upon the Jews from an early date. The Persians, moreover, who marry their own mothers, [4681] and have intercourse with their own daughters, are, in the opinion of Celsus, an inspired race; nay, even the Indians are so, some of whom, in the preceding, he mentioned as eaters of human flesh. To the Jews, however, especially those of ancient times, who employ none of these practices, he did not merely refuse the name of inspired, but declared that they would immediately perish. And this prediction he uttered respecting them, as being doubtless endued with prophetic power, not observing that the whole history of the Jews, and their ancient and venerable polity, were administered by God; and that it is by their fall that salvation has come to the Gentiles, and that "their fall is the riches of the world, and the diminishing of them the riches of the Gentiles," [4682] until the fulness of the Gentiles come, that after that the whole of Israel, whom Celsus does not know, may be saved. __________________________________________________________________ [4679] ex arches. [4680] genethlialogia. [4681] [On the manners of heathen nations, note this. See 1 Cor. v. 1.] [4682] Cf. Rom. xi. 11, 12. __________________________________________________________________ Chapter LXXXI. I do not understand, however, how he should say of God, that although "knowing all things, He was not aware of this, that He was sending His Son amongst wicked men, who were both to be guilty of sin, and to inflict punishment upon Him." Certainly he appears, in the present instance, to have forgotten that all the sufferings which Jesus was to undergo were foreseen by the Spirit of God, and foretold by His prophets; from which it does not follow that "God did not know that He was sending His Son amongst wicked and sinful men, who were also to inflict punishment upon Him." He immediately adds, however, that "our defence on this point is that all these things were predicted." But as our sixth book has now attained sufficient dimensions, we shall stop here, and begin, God willing, the argument of the seventh, in which we shall consider the reasons which he thinks furnish an answer to our statement, that everything regarding Jesus was foretold by the prophets; and as these are numerous, and require to be answered at length, we wished neither to cut the subject short, in consequence of the size of the present book, nor, in order to avoid doing so, to swell this sixth book beyond its proper proportions. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book VII. Chapter I. In the six former books we have endeavoured, reverend brother Ambrosius, according to our ability to meet the charges brought by Celsus against the Christians, and have as far as possible passed over nothing without first subjecting it to a full and close examination. And now, while we enter upon the seventh book, we call upon God through Jesus Christ, whom Celsus accuses, that He who is the truth of God would shed light into our hearts and scatter the darkness of error, in accordance with that saying of the prophet which we now offer as our prayer, "Destroy them by Thy truth." [4683] For it is evidently the words and reasonings opposed to the truth that God destroys by His truth; so that when these are destroyed, all who are delivered from deception may go on with the prophet to say, "I will freely sacrifice unto Thee," [4684] and may offer to the Most High a reasonable and smokeless sacrifice. __________________________________________________________________ [4683] Ps. liv. 5. [4684] Ps. liv. 6. __________________________________________________________________ Chapter II. Celsus now sets himself to combat the views of those who say that the Jewish prophets foretold events which happened in the life of Christ Jesus. At the outset let us refer to a notion he has, that those who assume the existence of another God besides the God of the Jews have no ground on which to answer his objections; while we who recognise the same God rely for our defence on the prophecies which were delivered concerning Jesus Christ. His words are: "Let us see how they can raise a defence. To those who admit another God, no defence is possible; and they who recognise the same God will always fall back upon the same reason, This and that must have happened.' And why? Because it had been predicted long before.'" To this we answer, that the arguments recently raised by Celsus against Jesus and Christians were so utterly feeble, that they might easily be overthrown even by those who are impious enough to bring in another God. Indeed, were it not dangerous to give to the weak any excuse for embracing false notions, we could furnish the answer ourselves, and show Celsus how unfounded is his opinion, that those who admit another God are not in a position to meet his arguments. However, let us for the present confine ourselves to a defence of the prophets, in continuation of what we have said on the subject before. __________________________________________________________________ Chapter III. Celsus goes on to say of us: "They set no value on the oracles of the Pythian priestess, of the priests of Dodona, of Clarus, of Branchidæ, of Jupiter Ammon, and of a multitude of others; although under their guidance we may say that colonies were sent forth, and the whole world peopled. But those sayings which were uttered or not uttered in Judea, after the manner of that country, as indeed they are still delivered among the people of Phoenicia and Palestine--these they look upon as marvellous sayings, and unchangeably true." In regard to the oracles here enumerated, we reply that it would be possible for us to gather from the writings of Aristotle and the Peripatetic school not a few things to overthrow the authority of the Pythian and the other oracles. From Epicurus also, and his followers, we could quote passages to show that even among the Greeks themselves there were some who utterly discredited the oracles which were recognised and admired throughout the whole of Greece. But let it be granted that the responses delivered by the Pythian and other oracles were not the utterances of false men who pretended to a divine inspiration; and let us see if, after all, we cannot convince any sincere inquirers that there is no necessity to attribute these oracular responses to any divinities, but that, on the other hand, they may be traced to wicked demons--to spirits which are at enmity with the human race, and which in this way wish to hinder the soul from rising upwards, from following the path of virtue, and from returning to God in sincere piety. It is said of the Pythian priestess, whose oracle seems to have been the most celebrated, that when she sat down at the mouth of the Castalian cave, the prophetic Spirit of Apollo entered her private parts; and when she was filled with it, she gave utterance to responses which are regarded with awe as divine truths. Judge by this whether that spirit does not show its profane and impure nature, by choosing to enter the soul of the prophetess not through the more becoming medium of the bodily pores which are both open and invisible, but by means of what no modest man would ever see or speak of. And this occurs not once or twice, which would be more permissible, but as often as she was believed to receive inspiration from Apollo. Moreover, it is not the part of a divine spirit to drive the prophetess into such a state of ecstasy and madness that she loses control of herself. For he who is under the influence of the Divine Spirit ought to be the first to receive the beneficial effects; and these ought not to be first enjoyed by the persons who consult the oracle about the concerns of natural or civil life, or for purposes of temporal gain or interest; and, moreover, that should be the time of clearest perception, when a person is in close intercourse with the Deity. __________________________________________________________________ Chapter IV. Accordingly, we can show from an examination of the sacred Scriptures, that the Jewish prophets, who were enlightened as far as was necessary for their prophetic work by the Spirit of God, were the first to enjoy the benefit of the inspiration; and by the contact--if I may so say--of the Holy Spirit they became clearer in mind, and their souls were filled with a brighter light. And the body no longer served as a hindrance to a virtuous life; for to that which we call "the lust of the flesh" it was deadened. For we are persuaded that the Divine Spirit "mortifies the deeds of the body," and destroys that enmity against God which the carnal passions serve to excite. If, then, the Pythian priestess is beside herself when she prophesies, what spirit must that be which fills her mind and clouds her judgment with darkness, unless it be of the same order with those demons which many Christians cast out of persons possessed with them? And this, we may observe, they do without the use of any curious arts of magic, or incantations, but merely by prayer and simple adjurations which the plainest person can use. Because for the most part it is unlettered persons who perform this work; thus making manifest the grace which is in the word of Christ, and the despicable weakness of demons, which, in order to be overcome and driven out of the bodies and souls of men, do not require the power and wisdom of those who are mighty in argument, and most learned in matters of faith. [4685] __________________________________________________________________ [4685] [See Dr. Lee on "the immemorial doctrine of the Church of God" as to the Divine influence upon the intellectual faculties of the prophets: Inspiration of Holy Scripture: its Nature and Proof, pp. 78, 79. S.] __________________________________________________________________ Chapter V. Moreover, if it is believed not only among Christians and Jews, but also by many others among the Greeks and Barbarians, that the human soul lives and subsists after its separation from the body; and if reason supports the idea that pure souls which are not weighed down with sin as with a weight of lead ascend on high to the region of purer and more ethereal bodies, leaving here below their grosser bodies along with their impurities; whereas souls that are polluted and dragged down to the earth by their sins, so that they are unable even to breathe upwards, wander hither and thither, at some times about sepulchres, where they appear as the apparitions of shadowy spirits, at others among other objects on the ground;--if this is so, what are we to think of those spirits that are attached for entire ages, as I may say, to particular dwellings and places, whether by a sort of magical force or by their own natural wickedness? Are we not compelled by reason to set down as evil such spirits as employ the power of prophesying--a power in itself neither good nor bad--for the purpose of deceiving men, and thus turn them away from God, and from the purity of His service? It is moreover evident that this is their character, when we add that they delight in the blood of victims, and in the smoke odour of sacrifices, and that they feed their bodies on these, and that they take pleasure in such haunts as these, as though they sought in them the sustenance of their lives; in this resembling those depraved men who despise the purity of a life apart from the senses, and who have no inclination except for the pleasures of the body, and for that earthly and bodily life in which these pleasures are found. If the Delphian Apollo were a god, as the Greeks suppose, would he not rather have chosen as his prophet some wise man? or if such an one was not to be found, then one who was endeavouring to become wise? How came he not to prefer a man to a woman for the utterance of his prophesies? And if he preferred the latter sex, as though he could only find pleasure in the breast of a woman, why did he not choose among women a virgin to interpret his will? __________________________________________________________________ Chapter VI. But no; the Pythian, so much admired among the Greeks, judged no wise man, nay, no man at all, worthy of the divine possession, as they call it. And among women he did not choose a virgin, or one recommended by her wisdom, or by her attainments in philosophy; but he selects a common woman. Perhaps the better class of men were too good to become the subjects of the inspiration. Besides, if he were a god, he should have employed his prophetic power as a bait, so to speak, with which he might draw men to a change of life, and to the practice of virtue. But history nowhere makes mention of anything of the kind. For if the oracle did call Socrates the wisest of all men, it takes from the value of that eulogy by what is said in regard to Euripides and Sophocles. The words are:-- "Sophocles is wise, and Euripides is wiser, But wiser than all men is Socrates." [4686] As, then, he gives the designation "wise" to the tragic poets, it is not on account of his philosophy that he holds up Socrates to veneration, or because of his love of truth and virtue. It is poor praise of Socrates to say that he prefers him to men who for a paltry reward compete upon the stage, and who by their representations excite the spectators at one time to tears and grief, and at another to unseemly laughter (for such is the intention of the satyric drama). And perhaps it was not so much in regard to his philosophy that he called Socrates the wisest of all men, as on account of the victims which he sacrificed to him and the other demons. For it seems that the demons pay more regard in distributing their favours to the sacrifices which are offered them than to deeds of virtue. Accordingly, Homer, the best of the poets, who describes what usually took place, when, wishing to show us what most influenced the demons to grant an answer to the wishes of their votaries, introduces Chryses, who, for a few garlands and the thighs of bulls and goats, obtained an answer to his prayers for his daughter Chryseis, so that the Greeks were driven by a pestilence to restore her back to him. And I remember reading in the book of a certain Pythagorean, when writing on the hidden meanings in that poet, that the prayer of Chryses to Apollo, and the plague which Apollo afterwards sent upon the Greeks, are proofs that Homer knew of certain evil demons who delight in the smoke of sacrifices, and who, to reward those who offer them, grant in answer to their prayers the destruction of others. "He," that is, Jupiter, "who rules over wintry Dodona, where his prophets have ever unwashed feet, and sleep upon the ground," [4687] has rejected the male sex, and, as Celsus observes, employs the women of Dodona for the prophetic office. Granting that there are oracles similar to these, as that at Clarus, another in Branchidæ, another in the temple of Jupiter Ammon, or anywhere else; yet how shall it be proved that these are gods, and not demons? __________________________________________________________________ [4686] Suidas in Sophos. [4687] Homer, Iliad, xvi. 234, etc. __________________________________________________________________ Chapter VII. In regard to the prophets among the Jews, some of them were wise men before they became divinely inspired prophets, while others became wise by the illumination which their minds received when divinely inspired. They were selected by Divine Providence to receive the Divine Spirit, and to be the depositaries of His holy oracles, on the ground of their leading a life of almost unapproachable excellence, intrepid, noble, unmoved by danger or death. For reason teaches that such ought to be the character of the prophets of the Most High, in comparison with which the firmness of Antisthenes, Crates, and Diogenes will seem but as child's play. It was therefore for their firm adherence to truth, and their faithfulness in the reproof of the wicked, that "they were stoned; they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; they wandered in deserts and in mountains, and in dens and caves of the earth, of whom the world was not worthy:" [4688] for they looked always to God and to His blessings, which, being invisible, and not to be perceived by the senses, are eternal. We have the history of the life of each of the prophets; but it will be enough at present to direct attention to the life of Moses, whose prophecies are contained in the law; to that of Jeremiah, as it is given in the book which bears his name; to that of Isaiah, who with unexampled austerity walked naked and barefooted for the space of three years. [4689] Read and consider the severe life of those children, Daniel and his companions, how they abstained from flesh, and lived on water and pulse. [4690] Or if you will go back to more remote times, think of the life of Noah, who prophesied; [4691] and of Isaac, who gave his son a prophetic blessing; or of Jacob, who addressed each of his twelve sons, beginning with "Come, that I may tell you what shall befall you in the last days." [4692] These, and a multitude of others, prophesying on behalf of God, foretold events relating to Jesus Christ. We therefore for this reason set at nought the oracles of the Pythian priestess, or those delivered at Dodona, at Clarus, at Branchidæ, at the temple of Jupiter Ammon, or by a multitude of other so-called prophets; whilst we regard with reverent awe the Jewish prophets: for we see that the noble, earnest, and devout lives of these men were worthy of the inspiration of the Divine Spirit, whose wonderful effects were widely different from the divination of demons. __________________________________________________________________ [4688] Heb. xi. 37, 38. [4689] [Isa. xx. 3. S.] [4690] [Dan. i. 16. S.] [4691] [Gen. ix. 25-27. S.] [4692] [Gen. xlix. 1. S.] __________________________________________________________________ Chapter VIII. I do not know what led Celsus, when saying, "But what things were spoken or not spoken in the land of Judea, according to the custom of the country," to use the words "or not spoken," as though implying that he was incredulous, and that he suspected that those things which were written were never spoken. In fact, he is unacquainted with these times; and he does not know that those prophets who foretold the coming of Christ, predicted a multitude of other events many years beforehand. He adds, with the view of casting a slight upon the ancient prophets, that "they prophesied in the same way as we find them still doing among the inhabitants of Phoenicia and Palestine." But he does not tell us whether he refers to persons who are of different principles from those of the Jews and Christians, or to persons whose prophecies are of the same character as those of the Jewish prophets. However it be, his statement is false, taken in either way. For never have any of those who have not embraced our faith done any thing approaching to what was done by the ancient prophets; and in more recent times, since the coming of Christ, no prophets have arisen among the Jews, who have confessedly been abandoned by the Holy Spirit on account of their impiety towards God, and towards Him of whom their prophets spoke. Moreover, the Holy Spirit gave signs of His presence at the beginning of Christ's ministry, and after His ascension He gave still more; but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the Gospel, and their actions regulated by its influence. "For the holy Spirit of discipline will flee deceit, and remove from thoughts that are without understanding." [4693] __________________________________________________________________ [4693] Wisd. of Sol. i. 5. __________________________________________________________________ Chapter IX. But as Celsus promises to give an account of the manner in which prophecies are delivered in Phoenicia and Palestine, speaking as though it were a matter with which he had a full and personal acquaintance, let us see what he has to say on the subject. First he lays it down that there are several kinds of prophecies, but he does not specify what they are; indeed, he could not do so, and the statement is a piece of pure ostentation. However, let us see what he considers the most perfect kind of prophecy among these nations. "There are many," he says, "who, although of no name, with the greatest facility and on the slightest occasion, whether within or without temples, assume the motions and gestures of inspired persons; while others do it in cities or among armies, for the purpose of attracting attention and exciting surprise. These are accustomed to say, each for himself, I am God; I am the Son of God; or, I am the Divine Spirit; I have come because the world is perishing, and you, O men, are perishing for your iniquities. But I wish to save you, and you shall see me returning again with heavenly power. Blessed is he who now does me homage. On all the rest I will send down eternal fire, both on cities and on countries. And those who know not the punishments which await them shall repent and grieve in vain; while those who are faithful to me I will preserve eternally.'" Then he goes on to say: "To these promises are added strange, fanatical, and quite unintelligible words, of which no rational person can find the meaning: for so dark are they, as to have no meaning at all; but they give occasion to every fool or impostor to apply them to suit his own purposes." __________________________________________________________________ Chapter X. But if he were dealing honestly in his accusations, he ought to have given the exact terms of the prophecies, whether those in which the speaker is introduced as claiming to be God Almighty, or those in which the Son of God speaks, or finally those under the name of the Holy Spirit. For thus he might have endeavoured to overthrow these assertions, and have shown that there was no divine inspiration in those words which urged men to forsake their sins, which condemned the past and foretold the future. For the prophecies were recorded and preserved by men living at the time, that those who came after might read and admire them as the oracles of God, and that they might profit not only by the warnings and admonitions, but also by the predictions, which, being shown by events to have proceeded from the Spirit of God, bind men to the practice of piety as set forth in the law and the prophets. The prophets have therefore, as God commanded them, declared with all plainness those things which it was desirable that the hearers should understand at once for the regulation of their conduct; while in regard to deeper and more mysterious subjects, which lay beyond the reach of the common understanding, they set them forth in the form of enigmas and allegories, or of what are called dark sayings, parables, or similitudes. And this plan they have followed, that those who are ready to shun no labour and spare no pains in their endeavours after truth and virtue might search into their meaning, and having found it, might apply it as reason requires. But Celsus, ever vigorous in his denunciations, as though he were angry at his inability to understand the language of the prophets, scoffs at them thus: "To these grand promises are added strange, fanatical, and quite unintelligible words, of which no rational person can find the meaning; for so dark are they as to have no meaning at all; but they give occasion to every fool or impostor to apply them so as to suit his own purposes." This statement of Celsus seems ingeniously designed to dissuade readers from attempting any inquiry or careful search into their meaning. And in this he is not unlike certain persons, who said to a man whom a prophet had visited to announce future events, "Wherefore came this mad fellow to thee?" [4694] __________________________________________________________________ [4694] 2 Kings ix. 11. __________________________________________________________________ Chapter XI. I am convinced, indeed, that much better arguments could be adduced than any I have been able to bring forward, to show the falsehood of these allegations of Celsus, and to set forth the divine inspiration of the prophecies; but we have according to our ability, in our commentaries on Isaiah, Ezekiel, and some of the twelve minor prophets, explained literally and in detail what he calls "those fanatical and utterly unintelligible passages." [4695] And if God give us grace in the time that He appoints for us, to advance in the knowledge of His word, we shall continue our investigation into the parts which remain, or into such at least as we are able to make plain. And other persons of intelligence who wish to study Scripture may also find out its meaning for themselves; for although there are many places in which the meaning is not obvious, yet there are none where, as Celsus affirms, "there is no sense at all." Neither is it true that "any fool or impostor can explain the passages so as to make them suit his own purposes." For it belongs only to those who are wise in the truth of Christ (and to all them it does belong) to unfold the connection and meaning of even the obscure parts of prophecy, "comparing spiritual things with spiritual," and interpreting each passage according to the usage of Scripture writers. And Celsus is not to be believed when he says that he has heard such men prophesy; for no prophets bearing any resemblance to the ancient prophets have appeared in the time of Celsus. If there had been any, those who heard and admired them would have followed the example of the ancients, and have recorded the prophecies in writing. And it seems quite clear that Celsus is speaking falsely, when he says that "those prophets whom he had heard, on being pressed by him, confessed their true motives, and acknowledged that the ambiguous words they used really meant nothing." He ought to have given the names of those whom he says he had heard, if he had any to give, so that those who were competent to judge might decide whether his allegations were true or false. __________________________________________________________________ [4695] [See note supra, p. 612. S.] __________________________________________________________________ Chapter XII. He thinks, besides, that those who support the cause of Christ by a reference to the writings of the prophets can give no proper answer in regard to statements in them which attribute to God that which is wicked, shameful, or impure; and assuming that no answer can be given, he proceeds to draw a whole train of inferences, none of which can be allowed. But he ought to know that those who wish to live according to the teaching of sacred Scripture understand the saying, "The knowledge of the unwise is as talk without sense," [4696] and have learnt "to be ready always to give an answer to every one that asketh us a reason for the hope that is in us." [4697] And they are not satisfied with affirming that such and such things have been predicted; but they endeavour to remove any apparent inconsistencies, and to show that, so far from there being anything evil, shameful, or impure in these predictions, everything is worthy of being received by those who understand the sacred Scriptures. But Celsus ought to have adduced from the prophets examples of what he thought bad, or shameful, or impure, if he saw any such passages; for then his argument would have had much more force, and would have furthered his purpose much better. He gives no instances, however, but contents himself with loudly asserting the false charge that these things are to be found in Scripture. There is no reason, then, for us to defend ourselves against groundless charges, which are but empty sounds, or to take the trouble of showing that in the writings of the prophets there is nothing evil, shameful, impure, or abominable. __________________________________________________________________ [4696] Ecclus. xxi. 18. [4697] 1 Pet. iii. 15. __________________________________________________________________ Chapter XIII. And there is no truth in the statement of Celsus, that "God does the most shameless deeds, or suffers the most shameless sufferings," or that "He favours the commission of evil;" for whatever he may say, no such things have ever been foretold. He ought to have cited from the prophets the passages in which God is represented as favouring evil, or as doing and enduring the most shameless deeds, and not to have sought without foundation to prejudice the minds of his readers. The prophets, indeed, foretold what Christ should suffer, and set forth the reason why He should suffer. God therefore also knew what Christ would suffer; but where has he learnt that those things which the Christ of God should suffer were most base and dishonourable? He goes on to explain what those most shameful and degrading things were which Christ suffered, in these words: "For what better was it for God to eat the flesh of sheep, or to drink vinegar and gall, than to feed on filth?" But God, according to us, did not eat the flesh of sheep; and while it may seem that Jesus ate, He did so only as possessing a body. But in regard to the vinegar and gall mentioned in the prophecy, "They gave me also gall for my meat; and in my thirst they gave me vinegar to drink," [4698] we have already referred [4699] to this point; and as Celsus compels us to recur to it again, we would only say further, that those who resist the word of truth do ever offer to Christ the Son of God the gall of their own wickedness, and the vinegar of their evil inclinations; but though He tastes of it, yet He will not drink it. __________________________________________________________________ [4698] Ps. lxix. 21. [4699] Book ii. cap. xxxvii. __________________________________________________________________ Chapter XIV. In the next place, wishing to shake the faith of those who believe in Jesus on the ground of the prophecies which were delivered in regard to Him, Celsus says: "But pray, if the prophets foretold that the great God--not to put it more harshly--would become a slave, or become sick or die; would there be therefore any necessity that God should die, or suffer sickness, or become a slave, simply because such things had been foretold? Must he die in order to prove his divinity? But the prophets never would utter predictions so wicked and impious. We need not therefore inquire whether a thing has been predicted or not, but whether the thing is honourable in itself, and worthy of God. In that which is evil and base, although it seemed that all men in the world had foretold it in a fit of madness, we must not believe. How then can the pious mind admit that those things which are said to have happened to him, could have happened to one who is God?" From this it is plain that Celsus feels the argument from prophecy to be very effective for convincing those to whom Christ is preached; but he seems to endeavour to overthrow it by an opposite probability, namely, "that the question is not whether the prophets uttered these predictions or not." But if he wished to reason justly and without evasion, he ought rather to have said, "We must show that these things were never predicted, or that those things which were predicted of Christ have never been fulfilled in him," and in that way he would have established the position which he holds. In that way it would have been made plain what those prophecies are which we apply to Jesus, and how Celsus could justify himself in asserting that that application was false. And we should thus have seen whether he fairly disproved all that we bring from the prophets in behalf of Jesus, or whether he himself is convicted of a shameless endeavour to resist the plainest truths by violent assertions. __________________________________________________________________ Chapter XV. After assuming that some things were foretold which are impossible in themselves, and inconsistent with the character of God, he says: "If these things were predicted of the Most High God, are we bound to believe them of God simply because they were predicted?" And thus he thinks he proves, that although the prophets may have foretold truly such things of the Son of God, yet it is impossible for us to believe in those prophecies declaring that He would do or suffer such things. To this our answer is that the supposition is absurd, for it combines two lines of reasoning which are opposed to each other, and therefore mutually destructive. This may be shown as follows. The one argument is: "If any true prophets of the Most High say that God will become a slave, or suffer sickness, or die, these things will come to God; for it is impossible that the prophets of the great God should utter lies." The other is: "If even true prophets of the Most High God say that these same things shall come to pass, seeing that these things foretold are by the nature of things impossible, the prophecies are not true, and therefore those things which have been foretold will not happen to God." When, then, we find two processes of reasoning in both of which the major premiss is the same, leading to two contradictory conclusions, we use the form of argument called "the theorem of two propositions," [4700] to prove that the major premiss is false, which in the case before us is this, "that the prophets have foretold that the great God should become a slave, suffer sickness, or die." We conclude, then, that the prophets never foretold such things; and the argument is formally expressed as follows: 1st, Of two things, if the first is true, the second is true; 2d, if the first is [4701] true, the second is not true, therefore the first is not true. The concrete example which the Stoics give to illustrate this form of argument is the following: 1st, If you know that you are dead, you are dead; 2d, if you know that you are dead, you are not dead. And the conclusion is--"you do not know that you are dead." These propositions are worked out as follows: If you know that you are dead, that which you know is certain; therefore you are dead. Again, if you know that you are dead, your death is an object of knowledge; but as the dead know nothing, your knowing this proves that you are not dead. Accordingly, by joining the two arguments together, you arrive at the conclusion--"you do not know that you are dead." Now the hypothesis of Celsus which we have given above is much of the same kind. __________________________________________________________________ [4700] dia duo tropikon theorema. [4701] We follow Bouhéreau and Valesius, who expunge the negative particle in this clause. __________________________________________________________________ Chapter XVI. But besides, the prophecies which he introduces into his argument are very different from what the prophets actually foretold of Jesus Christ. For the prophecies do not foretell that God will be crucified, when they say of Him who should suffer, "We beheld Him, and He had no form or comeliness; but His form was dishonoured and marred more than the sons of men; He was a man of sorrows, and acquainted with grief." [4702] Observe, then, how distinctly they say that it was a man who should endure these human sufferings. And Jesus Himself, who knew perfectly that one who was to die must be a man, said to His accusers: "But now ye seek to kill Me, a man that hath spoken unto you the truth which I heard of God." [4703] And if in that man as He appeared among men there was something divine, namely the only-begotten Son of God, the first-born of all creation, one who said of Himself, "I am the truth," "I am the life," "I am the door," "I am the way," "I am the living bread which came down from heaven," of this Being and His nature we must judge and reason in a way quite different from that in which we judge of the man who was seen in Jesus Christ. Accordingly, you will find no Christian, however simple he may be, and however little versed in critical studies, who would say that He who died was "the truth," "the life," "the way," "the living bread which came down from heaven," "the resurrection;" for it was He who appeared to us in the form of the man Jesus, who taught us, saying, "I am the resurrection." There is no one amongst us, I say, so extravagant as to affirm "the Life died," "the Resurrection died." The supposition of Celsus would have some foundation if we were to say that it had been foretold by the prophets that death would befall God the Word, the Truth, the Life, the Resurrection, or any other name which is assumed by the Son of God. __________________________________________________________________ [4702] Isa. liii. 2, 3. [4703] John viii. 40. __________________________________________________________________ Chapter XVII. In one point alone is Celsus correct in his statements on this subject. It is that in which he says: "The prophets would not foretell this, because it involves that which is wicked and impious,"--namely, that the great God should become a slave or suffer death. But that which is predicted by the prophets is worthy of God, that He who is the brightness and express image of the divine nature should come into the world with the holy human soul which was to animate the body of Jesus, to sow the seed of His word, which might bring all who received and cherished it into union with the Most High God, and which would lead to perfect blessedness all those who felt within them the power of God the Word, who was to be in the body and soul of a man. He was to be in it indeed, but not in such a way as to confine therein all the rays of His glory; and we are not to suppose that the light of Him who is God the Word is shed forth in no other way than in this. If, then, we consider Jesus in relation to the divinity that was in Him, the things which He did in this capacity present nothing to offend our ideas of God, nothing but what is holy; and if we consider Him as man, distinguished beyond all other men by an intimate communion with the Eternal Word, with absolute Wisdom, He suffered as one who was wise and perfect, whatever it behoved Him to suffer who did all for the good of the human race, yea, even for the good of all intelligent beings. And there is nothing absurd in a man having died, and in His death being not only an example of death endured for the sake of piety, but also the first blow in the conflict which is to overthrow the power of that evil spirit the devil, who had obtained dominion over the whole world. [4704] For we have signs and pledges of the destruction of his empire, in those who through the coming of Christ are everywhere escaping from the power of demons, and who, after their deliverance from this bondage in which they were held, consecrate themselves to God, and earnestly devote themselves day by day to advancement in a life of piety. __________________________________________________________________ [4704] [John xii. 31 and xvi. 11.] __________________________________________________________________ Chapter XVIII. Celsus adds: "Will they not besides make this reflection? If the prophets of the God of the Jews foretold that he who should come into the world would be the Son of this same God, how could he command them through Moses to gather wealth, to extend their dominion, to fill the earth, to put their enemies of every age to the sword, and to destroy them utterly, which indeed he himself did--as Moses says--threatening them, moreover, that if they did not obey his commands, he would treat them as his avowed enemies; whilst, on the other hand, his Son, the man of Nazareth, promulgated laws quite opposed to these, declaring that no one can come to the Father who loves power, or riches, or glory; that men ought not to be more careful in providing food than the ravens; that they were to be less concerned about their raiment than the lilies; that to him who has given them one blow, they should offer to receive another? Whether is it Moses or Jesus who teaches falsely? Did the Father, when he sent Jesus, forget the commands which he had given to Moses? Or did he change his mind, condemn his own laws, and send forth a messenger with counter instructions?" Celsus, with all his boasts of universal knowledge, has here fallen into the most vulgar of errors, in supposing that in the law and the prophets there is not a meaning deeper than that afforded by a literal rendering of the words. He does not see how manifestly incredible it is that worldly riches should be promised to those who lead upright lives, when it is a matter of common observation that the best of men have lived in extreme poverty. Indeed, the prophets themselves, who for the purity of their lives received the Divine Spirit, "wandered about in sheepskins and goatskins; being destitute, afflicted, tormented: they wandered in deserts, and in mountains, and in dens and caves of the earth." [4705] For, as the Psalmist, says, "many are the afflictions of the righteous." [4706] If Celsus had read the writings of Moses, he would, I daresay, have supposed that when it is said to him who kept the law, "Thou shalt lend unto many nations, and thou thyself shalt not borrow," [4707] the promise is made to the just man, that his temporal riches should be so abundant, that he would be able to lend not only to the Jews, not only to two or three nations, but "to many nations." What, then, must have been the wealth which the just man received according to the law for his righteousness, if he could lend to many nations? And must we not suppose also, in accordance with this interpretation, that the just man would never borrow anything? For it is written, "and thou shalt thyself borrow nothing." Did then that nation remain for so long a period attached to the religion which was taught by Moses, whilst, according to the supposition of Celsus, they saw themselves so grievously deceived by that lawgiver? For nowhere is it said of any one that he was so rich as to lend to many nations. It is not to be believed that they would have fought so zealously in defence of a law whose promises had proved glaringly false, if they understood them in the sense which Celsus gives to them. And if any one should say that the sins which are recorded to have been committed by the people are a proof that they despised the law, doubtless from the feeling that they had been deceived by it, we may reply that we have only to read the history of the times in order to find it shown that the whole people, after having done that which was evil in the sight of the Lord, returned afterwards to their duty, and to the religion prescribed by the law. __________________________________________________________________ [4705] Heb. xi. 37, 38. [4706] Ps. xxiv. 19. [4707] Deut. xxviii. 12. __________________________________________________________________ Chapter XIX. Now if these words in the law, "Thou shalt have dominion over many nations, and no one shall rule over thee," were simply a promise to them of dominion, and if they contain no deeper meaning than this, then it is certain that the people would have had still stronger grounds for despising the promises of the law. Celsus brings forward another passage, although he changes the terms of it, where it is said that the whole earth shall be filled with the Hebrew race; which indeed, according to the testimony of history, did actually happen after the coming of Christ, although rather as a result of God's anger, if I may so say, than of His blessing. As to the promise made to the Jews that they should slay their enemies, it may be answered that any one who examines carefully into the meaning of this passage will find himself unable to interpret it literally. It is sufficient at present to refer to the manner in which in the Psalms the just man is represented as saying, among other things, "Every morning will I destroy the wicked of the land; that I may cut off all workers of iniquity from the city of Jehovah." [4708] Judge, then, from the words and spirit of the speaker, whether it is conceivable that, after having in the preceding part of the Psalm, as any one may read for himself, uttered the noblest thoughts and purposes, he should in the sequel, according to the literal rendering of his words, say that in the morning, and at no other period of the day, he would destroy all sinners from the earth, and leave none of them alive, and that he would slay every one in Jerusalem who did iniquity. And there are many similar expressions to be found in the law, as this, for example: "We left not anything alive." [4709] __________________________________________________________________ [4708] Ps. ci. 8. [4709] Deut. ii. 34. __________________________________________________________________ Chapter XX. Celsus adds, that it was foretold to the Jews, that if they did not obey the law, they would be treated in the same way as they treated their enemies; and then he quotes from the teaching of Christ some precepts which he considers contrary to those of the law, and uses that as an argument against us. But before proceeding to this point, we must speak of that which precedes. We hold, then, that the law has a twofold sense,--the one literal, the other spiritual,--as has been shown by some before us. Of the first or literal sense it is said, not by us, but by God, speaking in one of the prophets, that "the statutes are not good, and the judgments not good;" [4710] whereas, taken in a spiritual sense, the same prophet makes God say that "His statutes are good, and His judgments good." Yet evidently the prophet is not saying things which are contradictory of each other. Paul in like manner says, that "the letter killeth, and the spirit giveth life," [4711] meaning by "the letter" the literal sense, and by "the spirit" the spiritual sense of Scripture. We may therefore find in Paul, as well as in the prophet, apparent contradictions. Indeed, if Ezekiel says in one place, "I gave them commandments which were not good, and judgments whereby they should not live," and in another, "I gave them good commandments and judgments, which if a man shall do, he shall live by them," [4712] Paul in like manner, when he wishes to disparage the law taken literally, says, "If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance, which glory was to be done away; how shall not the ministration of the Spirit be rather glorious?" [4713] But when in another place he wishes to praise and recommend the law, he calls it "spiritual," and says, "We know that the law is spiritual;" and, "Wherefore the law is holy, and the commandment holy, and just, and good." [4714] __________________________________________________________________ [4710] Ezek. xx. 25. [4711] 2 Cor. iii. 6. [4712] [Ezek. xx. 21, 25. S.] [4713] 2 Cor. iii. 7, 8. [4714] Rom. vii. 12, 14. __________________________________________________________________ Chapter XXI. When, then, the letter of the law promises riches to the just, Celsus may follow the letter which killeth, and understand it of worldly riches, which blind men; but we say that it refers to those riches which enlighten the eyes, and which enrich a man "in all utterance and in all knowledge." And in this sense we "charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate." [4715] For, as Solomon says, "riches" are the true good, which "are the ransom of the life of a man;" but the poverty which is the opposite of these riches is destructive, for by it "the poor cannot bear rebuke." [4716] And what has been said of riches applies to dominion, in regard to which it is said, "The just man shall chase a thousand, and two put ten thousand to flight." [4717] Now if riches are to be taken in the sense we have just explained, consider if it is not according to God's promise that he who is rich in all utterance, in all knowledge, in all wisdom, in all good works, may not out of these treasures of utterance, of wisdom, and of knowledge, lend to many nations. It was thus that Paul lent to all the nations that he visited, "carrying the Gospel of Christ from Jerusalem, and round about unto Illyricum." [4718] And as the divine knowledge was given to him by revelation, and his mind was illumined by the Divine Word, he himself therefore needed to borrow from no one, and required not the ministry to any man to teach him the word of truth. Thus, as it had been written, "Thou shalt have dominion over many nations, and they shall not have dominion over thee," he ruled over the Gentiles whom he brought under the teaching of Jesus Christ; and he never "gave place by subjection to men, no, not for an hour," [4719] as being himself mightier than they. And thus also he "filled the earth." __________________________________________________________________ [4715] 1 Tim. vi. 17, 18. [4716] Prov. xiii. 8. [4717] Deut. xxxii. 30. [4718] Rom. xv. 19. [4719] Gal. ii. 5. __________________________________________________________________ Chapter XXII. If I must now explain how the just man "slays his enemies," and prevails everywhere, it is to be observed that, when he says, "Every morning will I destroy the wicked of the land, that I may cut off all workers of iniquity from the city of Jehovah," by "the land" he means the flesh whose lusts are at enmity with God; and by "the city of Jehovah" he designates his own soul, in which was the temple of God, containing the true idea and conception of God, which makes it to be admired by all who look upon it. As soon, then, as the rays of the Sun of righteousness shine into his soul, feeling strengthened and invigorated by their influence, he sets himself to destroy all the lusts of the flesh, which are called "the wicked of the land," and drives out of that city of the Lord which is in his soul all thoughts which work iniquity, and all suggestions which are opposed to the truth. And in this way also the just give up to destruction all their enemies, which are their vices, so that they do not spare even the children, that is, the early beginnings and promptings of evil. In this sense also we understand the language of the 137th Psalm: "O daughter of Babylon, who art to be destroyed; happy shall he be that rewardeth thee as thou hast served us: happy shall he be that taketh and dasheth thy little ones against the stones." [4720] For "the little ones" of Babylon (which signifies confusion) are those troublesome sinful thoughts which arise in the soul and he who subdues them by striking, as it were, their heads against the firm and solid strength of reason and truth, is the man who "dasheth the little ones against the stones;" and he is therefore truly blessed. God may therefore have commanded men to destroy all their vices utterly, even at their birth, without having enjoined anything contrary to the teaching of Christ; and He may Himself have destroyed before the eyes of those who were "Jews inwardly" [4721] all the offspring of evil as His enemies. And, in like manner, those who disobey the law and word of God may well be compared to His enemies led astray by sin; and they may well be said to suffer the same fate as they deserve who have proved traitors to the truth of God. __________________________________________________________________ [4720] Ps. cxxxvii. 8, 9. [An instance of Origen's characteristic spiritualizing.] [4721] Rom. ii. 29. __________________________________________________________________ Chapter XXIII. From what has been said, it is clear then that Jesus, "the man of Nazareth," did not promulgate laws opposed to those just considered in regard to riches, when He said, "It is hard for the rich man to enter into the kingdom of God;" [4722] whether we take the word "rich" in its simplest sense, as referring to the man whose mind is distracted by his wealth, and, as it were, entangled with thorns, so that he brings forth no spiritual fruit; or whether it is the man who is rich in the sense of abounding in false notions, of whom it is written in the Proverbs, "Better is the poor man who is just, than the rich man who is false." [4723] Perhaps it is the following passages which have led Celsus to suppose that Jesus forbids ambition to His disciples: "Whoever of you will be the chiefest, shall be servant of all;" [4724] "The princes of the Gentiles exercise dominion over them," [4725] and "they that exercise authority upon them are called benefactors." [4726] But there is nothing here inconsistent with the promise, "Thou shalt rule over many nations, and they shall not rule over thee," especially after the explanation which we have given of these words. Celsus next throws in an expression in regard to wisdom, as though he thought that, according to the teaching of Christ, no wise man could come to the Father. But we would ask in what sense he speaks of a wise man. For if he means one who is wise in "the wisdom of this world," as it is called, "which is foolishness with God," [4727] then we would agree with him in saying that access to the Father is denied to one who is wise in that sense. But if by wisdom any one means Christ, who is "the power and wisdom of God," far from such a wise man being refused access to the Father, we hold that he who is adorned by the Holy Spirit with that gift which is called "the word of wisdom," far excels all those who have not received the same grace. __________________________________________________________________ [4722] Matt. xix. 23. [4723] Prov. xxviii. 6. [4724] Mark x. 44. [4725] Matt. xx. 25. [4726] Luke xxii. 25. [4727] 1 Cor. iii. 19. __________________________________________________________________ Chapter XXIV. The pursuit of human glory, we maintain, is forbidden not only by the teaching of Jesus, but also by the Old Testament. Accordingly we find one of the prophets, when imprecating upon himself certain punishments for the commission of certain sins, includes among the punishments this one of earthly glory. He says, "O Lord my God, if I have done this; if there be iniquity in my hands; if I have rewarded evil unto him that was at peace with me; (yea, rather, I have delivered him that without cause is mine enemy;) let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and set my glory up on high." [4728] And these precepts of our Lord, "Take no thought what ye shall eat, or what ye shall drink. Behold the fowls of the air, or behold the ravens: for they sow not, neither do they reap; yet your heavenly Father feedeth them. How much better are ye than they! And why take ye thought for raiment? Consider the lilies of the field;" [4729] --these precepts, and those which follow, are not inconsistent with the promised blessings of the law, which teaches that the just "shall eat their bread to the full;" [4730] nor with that saying of Solomon, "The righteous eateth to the satisfying of his soul, but the belly of the wicked shall want." [4731] For we must consider the food promised in the law as the food of the soul, which is to satisfy not both parts of man's nature, but the soul only. And the words of the Gospel, although probably containing a deeper meaning, may yet be taken in their more simple and obvious sense, as teaching us not to be disturbed with anxieties about our food and clothing, but, while living in plainness, and desiring only what is needful, to put our trust in the providence of God. __________________________________________________________________ [4728] Ps. vii. 3-5. Origen follows the reading eis choun (LXX.) instead of eis chnoun, "make my glory abide in the dust." [4729] Matt. vi. 25-28. [4730] Lev. xxvi. 5. [4731] Prov. xiii. 25. __________________________________________________________________ Chapter XXV. Celsus then extracts from the Gospel the precept, "To him who strikes thee once, thou shalt offer thyself to be struck again," although without giving any passage from the Old Testament which he considers opposed to it. On the one hand, we know that "it was said to them in old time, An eye for an eye, and a tooth for a tooth;" [4732] and on the other, we have read, "I say unto you, Whoever shall smite thee on the one cheek, turn to him the other also." [4733] But as there is reason to believe that Celsus produces the objections which he has heard from those who wish to make a difference between the God of the Gospel and the God of the law, we must say in reply, that this precept, "Whosoever shall strike thee on the one cheek, turn to him the other," is not unknown in the older Scriptures. For thus, in the Lamentations of Jeremiah, it is said, "It is good for a man that he bear the yoke in his youth: he sitteth alone, and keepeth silence, because he hath borne it upon him. He giveth his cheek to him that smiteth him; he is filled full with reproach." [4734] There is no discrepancy, then, between the God of the Gospel and the God of the law, even when we take literally the precept regarding the blow on the face. So, then, we infer that neither "Jesus nor Moses has taught falsely." The Father in sending Jesus did not "forget the commands which He had given to Moses:" He did not "change His mind, condemn His own laws, and send by His messenger counter instructions." __________________________________________________________________ [4732] Ex. xxi. 24. [4733] Matt. v. 39. [4734] Lam. iii. 27, 28, 30. __________________________________________________________________ Chapter XXVI. However, if we must refer briefly to the difference between the constitution which was given to the Jews of old by Moses, and that which the Christians, under the direction of Christ's teaching, wish now to establish, we would observe that it must be impossible for the legislation of Moses, taken literally, to harmonize with the calling of the Gentiles, and with their subjection to the Roman government; and on the other hand, it would be impossible for the Jews to preserve their civil economy unchanged, supposing that they should embrace the Gospel. For Christians could not slay their enemies, or condemn to be burned or stoned, as Moses commands, those who had broken the law, and were therefore condemned as deserving of these punishments; since the Jews themselves, however desirous of carrying out their law, are not able to inflict these punishments. But in the case of the ancient Jews, who had a land and a form of government of their own, to take from them the right of making war upon their enemies, of fighting for their country, of putting to death or otherwise punishing adulterers, murderers, or others who were guilty of similar crimes, would be to subject them to sudden and utter destruction whenever the enemy fell upon them; for their very laws would in that case restrain them, and prevent them from resisting the enemy. And that same providence which of old gave the law, and has now given the Gospel of Jesus Christ, not wishing the Jewish state to continue longer, has destroyed their city and their temple: it has abolished the worship which was offered to God in that temple by the sacrifice of victims, and other ceremonies which He had prescribed. And as it has destroyed these things, not wishing that they should longer continue, in like manner it has extended day by day the Christian religion, so that it is now preached everywhere with boldness, and that in spite of the numerous obstacles which oppose the spread of Christ's teaching in the world. But since it was the purpose of God that the nations should receive the benefits of Christ's teaching, all the devices of men against Christians have been brought to nought; for the more that kings, and rulers, and peoples have persecuted them everywhere, the more have they increased in number and grown in strength. __________________________________________________________________ Chapter XXVII. After this Celsus relates at length opinions which he ascribes to us, but which we do not hold, regarding the Divine Being, to the effect that "he is corporeal in his nature, and possesses a body like a man." As he undertakes to refute opinions which are none of ours, it would be needless to give either the opinions themselves or their refutation. Indeed, if we did hold those views of God which he ascribes to us, and which he opposes, we would be bound to quote his words, to adduce our own arguments, and to refute his. But if he brings forward opinions which he has either heard from no one, or if it be assumed that he has heard them, it must have been from those who are very simple and ignorant of the meaning of Scripture, then we need not undertake so superfluous a task as that of refuting them. For the Scriptures plainly speak of God as of a being without body. Hence it is said, "No man hath seen God at any time;" [4735] and the First-born of all creation is called "the image of the invisible God," [4736] which is the same as if it were said that He is incorporeal. However, we have already said something on the nature of God while examining into the meaning of the words, "God is a Spirit, and they who worship Him must worship Him in spirit and in truth." __________________________________________________________________ [4735] John i. 18. [4736] Col. i. 15. __________________________________________________________________ Chapter XXVIII. After thus misrepresenting our views of the nature of God, Celsus goes on to ask of us "where we hope to go after death;" and he makes our answer to be, "to another land better than this." On this he comments as follows: "The divine men of a former age have spoken of a happy life reserved for the souls of the blessed. Some designated it the isles of the blest,' and others the Elysian plain,' so called because they were there to be delivered from their present evils. Thus Homer says: But the gods shall send thee to the Elysian plain, on the borders of the earth, where they lead a most quiet life.' [4737] Plato also, who believed in the immortality of the soul, distinctly gives the name land' to the place where it is sent. The extent of it,' [4738] says he, is immense, and we only occupy a small portion of it, from the Phasis to the Pillars of Hercules, where we dwell along the shores of the sea, as grasshoppers and frogs beside a marsh. But there are many other places inhabited in like manner by other men. For there are in different parts of the earth cavities, varying in form and in magnitude, into which run water, and clouds, and air. But that land which is pure lies in the pure region of heaven.'" Celsus therefore supposes that what we say of a land which is much better and more excellent than this, has been borrowed from certain ancient writers whom he styles "divine," and chiefly from Plato, who in his Phædon discourses on the pure land lying in a pure heaven. But he does not see that Moses, who is much older than the Greek literature, introduces God as promising to those who lived according to His law the holy land, which is "a good land and a large, a land flowing with milk and honey;" [4739] which promise is not to be understood to refer, as some suppose, to that part of the earth which we call Judea; for it, however good it may be, still forms part of the earth, which was originally cursed for the transgression of Adam. For these words, "Cursed shall the ground be for what thou hast done; with grief, that is, with labour, shalt thou eat of the fruit of it all the days of thy life," [4740] were spoken of the whole earth, the fruit of which every man who died in Adam eats with sorrow or labour all the days of his life. And as all the earth has been cursed, it brings forth thorns and briers all the days of the life of those who in Adam were driven out of paradise; and in the sweat of his face every man eats bread until he returns to the ground from which he was taken. For the full exposition of all that is contained in this passage much might be said; but we have confined ourselves to these few words at present, which are intended to remove the idea, that what is said of the good land promised by God to the righteous, refers to the land of Judea. __________________________________________________________________ [4737] Odyss., iv. 563. [4738] Phædo, lviii. p. 109. [4739] Ex. iii. 8. [4740] Gen. iii. 17. __________________________________________________________________ Chapter XXIX. If, then, the whole earth has been cursed in the deeds of Adam and of those who died in him, it is plain that all parts of the earth share in the curse, and among others the land of Judea; so that the words, "a good land and a large, a land flowing with milk and honey, cannot apply to it, although we may say of it, that both Judea and Jerusalem were the shadow and figure of that pure land, goodly and large, in the pure region of heaven, in which is the heavenly Jerusalem. And it is in reference to this Jerusalem that the apostle spoke, as one who, "being risen with Christ, and seeking those things which are above," had found a truth which formed no part of the Jewish mythology. "Ye are come," says he, "unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels." [4741] And in order to be assured that our explanation of "the good and large land" of Moses is not contrary to the intention of the Divine Spirit, we have only to read in all the prophets what they say of those who, after having left Jerusalem, and wandered astray from it, should afterwards return and be settled in the place which is called the habitation and city of God, as in the words, "His dwelling is in the holy place;" [4742] and, "Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness, beautiful for situation, the joy of the whole earth." [4743] It is enough at present to quote the words of the thirty-seventh Psalm, which speaks thus of the land of the righteous, "Those that wait upon the Lord they shall inherit the earth;" and a little after, "But the meek shall inherit the earth, and shall delight themselves in the abundance of peace;" and again, "Those who bless Him shall inherit the earth;" and, "The righteous shall inherit the land, and dwell therein for ever." [4744] And consider whether it is not evident to intelligent readers that the following words from this same Psalm refer to the pure land in the pure heaven: "Wait on the Lord, and keep His way; and He shall exalt thee to inherit the land." __________________________________________________________________ [4741] Heb. xii. 22. [4742] Ps. lxxvi. 2; English version, "In Salem is His tabernacle." [4743] Ps. xlviii. 1, 2. [4744] Ps. xxxvii. 9, 11, 22, 29, 34. __________________________________________________________________ Chapter XXX. It seems to me also that the fancy of Plato, that those stones which we call precious stones derive their lustre from a reflection, as it were, of the stones in that better land, is taken from the words of Isaiah in describing the city of God, "I will make thy battlements of jasper, thy stones shall be crystal, and thy borders of precious stones;" [4745] and, "I will lay thy foundations with sapphires." Those who hold in greatest reverence the teaching of Plato, explain this myth of his as an allegory. And the prophecies from which, as we conjecture, Plato has borrowed, will be explained by those who, leading a godly life like that of the prophets, devote all their time to the study of the sacred Scriptures, to those who are qualified to learn by purity of life, and their desire to advance in divine knowledge. For our part, our purpose has been simply to say that what we affirm of that sacred land has not been taken from Plato or any of the Greeks, but that they rather--living as they did not only after Moses, who was the oldest, but even after most of the prophets--borrowed from them, and in so doing either misunderstood their obscure intimations on such subjects, or else endeavoured, in their allusions to the better land, to imitate those portions of Scripture which had fallen into their hands. Haggai expressly makes a distinction between the earth and the dry land, meaning by the latter the land in which we live. He says: "Yet once, and I will shake the heavens, and the earth, and the dry land, and the sea." [4746] __________________________________________________________________ [4745] Isa. liv. 12, 11. [4746] Hagg. ii. 6. __________________________________________________________________ Chapter XXXI. Referring to the passage in the Phædon of Plato, Celsus says: "It is not easy for every one to understand the meaning of Plato's words, when he says that on account of our weakness and slowness we are unable to reach the highest region of the air; but that if our nature were capable of so sublime a contemplation, we would then be able to understand that that is the true heaven, and that the true light." As Celsus has deferred to another opportunity the explanation of Plato's idea, we also think that it does not fall within our purpose at present to enter into any full description of that holy and good land, and of the city of God which is in it; but reserve the consideration of it for our Commentary on the Prophets, having already in part, according to our power, treated of the city of God in our remarks on the forty-sixth and forty-eighth Psalms. The writings of Moses and the prophets--the most ancient of all books--teach us that all things here on earth which are in common use among men, have other things corresponding to them in name which are alone real. Thus, for instance, there is the true light, and another heaven beyond the firmament, and a Sun of righteousness other than the sun we see. In a word, to distinguish those things from the objects of sense, which have no true reality, they say of God that "His works are truth;" [4747] thus making a distinction between the works of God and the works of God's hands, which latter are of an inferior sort. Accordingly, God in Isaiah complains of men, that "they regard not the works of the Lord, nor consider the operation of His hands." [4748] But enough on this point. __________________________________________________________________ [4747] Dan. iv. 37. [4748] Isa. v. 12. __________________________________________________________________ Chapter XXXII. Celsus next assails the doctrine of the resurrection, which is a high and difficult doctrine, and one which more than others requires a high and advanced degree of wisdom to set forth how worthy it is of God; and how sublime a truth it is which teaches us that there is a seminal principle lodged in that which Scripture speaks of as the "tabernacle" of the soul, in which the righteous "do groan, being burdened, not for that they would be unclothed, but clothed upon." [4749] Celsus ridicules this doctrine because he does not understand it, and because he has learnt it from ignorant persons, who were unable to support it on any reasonable grounds. It will be profitable, therefore, that in addition to what we have said above, we should make this one remark. Our teaching on the subject of the resurrection is not, as Celsus imagines, derived from anything that we have heard on the doctrine of metempsychosis; but we know that the soul, which is immaterial and invisible in its nature, exists in no material place, without having a body suited to the nature of that place. Accordingly, it at one time puts off one body which was necessary before, but which is no longer adequate in its changed state, and it exchanges it for a second; and at another time it assumes another in addition to the former, which is needed as a better covering, suited to the purer ethereal regions of heaven. When it comes into the world at birth, it casts off the integuments which it needed in the womb; and before doing this, it puts on another body suited for its life upon earth. Then, again, as there is "a tabernacle" and "an earthly house" which is in some sort necessary for this tabernacle, Scripture teaches us that "the earthly house of this tabernacle shall be dissolved," but that the tabernacle shall "be clothed upon with a house not made with hands, eternal in the heavens." [4750] The men of God say also that "the corruptible shall put on incorruption," [4751] which is a different thing from "the incorruptible;" and "the mortal shall put on immortality," which is different from "the immortal." Indeed, what "wisdom" is to "the wise," and "justice" to "the just," and "peace" to "the peaceable," the same relation does "incorruption" hold to "the incorruptible," and "immortality" to "the immortal." Behold, then, to what a prospect Scripture encourages us to look, when it speaks to us of being clothed with incorruption and immortality, which are, as it were, vestments which will not suffer those who are covered with them to come to corruption or death. Thus far I have taken the liberty of referring to this subject, in answer to one who assails the doctrine of the resurrection without understanding it, and who, simply because he knew nothing about it, made it the object of contempt and ridicule. __________________________________________________________________ [4749] 2 Cor. v. 1, 4. [4750] 2 Cor. v. 1. [4751] 1 Cor. xv. 53. __________________________________________________________________ Chapter XXXIII. As Celsus supposes that we uphold the doctrine of the resurrection in order that we may see and know God, he thus follows out his notions on the subject: "After they have been utterly refuted and vanquished, they still, as if regardless of all objections, come back again to the same question, How then shall we see and know God? how shall we go to Him?'" Let any, however, who are disposed to hear us observe, that if we have need of a body for other purposes, as for occupying a material locality to which this body must be adapted, and if on that account the "tabernacle" is clothed in the way we have shown, we have no need of a body in order to know God. For that which sees God is not the eye of the body; it is the mind which is made in the image of the Creator, [4752] and which God has in His providence rendered capable of that knowledge. To see God belongs to the pure heart, out of which no longer proceed "evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, the evil eye," [4753] or any other evil thing. Wherefore it is said, "Blessed are the pure in heart, for they shall see God." [4754] But as the strength of our will is not sufficient to procure the perfectly pure heart, and as we need that God should create it, he therefore who prays as he ought, offers this petition to God, "Create in me a clean heart, O God." [4755] __________________________________________________________________ [4752] Bouhèreau follows the reading, "the mind which sees what is made in the image of the Creator." [4753] Matt. xv. 19 and vi. 23. [4754] Matt. v. 8. [4755] Ps. li. 10. __________________________________________________________________ Chapter XXXIV. And we do not ask the question, "How shall we go to God?" as though we thought that God existed in some place. God is of too excellent a nature for any place: He holds all things in His power, and is Himself not confined by anything whatever. The precept, therefore, "Thou shalt walk after the Lord thy God," [4756] does not command a bodily approach to God; neither does the prophet refer to physical nearness to God, when he says in his prayer, "My soul followeth hard after Thee." [4757] Celsus therefore misrepresents us, when he says that we expect to see God with our bodily eyes, to hear Him with our ears, and to touch Him sensibly with our hands. We know that the holy Scriptures make mention of eyes, of ears, and of hands, which have nothing but the name in common with the bodily organs; and what is more wonderful, they speak of a diviner sense, which is very different from the senses as commonly spoken of. For when the prophet says, "Open Thou mine eyes, that I may behold wondrous things out of thy law," [4758] or, "the commandment of the Lord is pure, enlightening the eyes," [4759] or, "Lighten mine eyes, lest I sleep the sleep of death," [4760] no one is so foolish as to suppose that the eyes of the body behold the wonders of the divine law, or that the law of the Lord gives light to the bodily eyes, or that the sleep of death falls on the eyes of the body. When our Saviour says, "He that hath ears to hear, let him hear," [4761] any one will understand that the ears spoken of are of a diviner kind. When it is said that the word of the Lord was "in the hand" of Jeremiah or of some other prophet; or when the expression is used, "the law by the hand of Moses," or, "I sought the Lord with my hands, and was not deceived," [4762] --no one is so foolish as not to see that the word "hands" is taken figuratively, as when John says, "Our hands have handled the Word of life." [4763] And if you wish further to learn from the sacred writings that there is a diviner sense than the senses of the body, you have only to hear what Solomon says, "Thou shalt find a divine sense." [4764] __________________________________________________________________ [4756] Deut. xiii. 4. [4757] Ps. lxiii. 8. [4758] Ps. cxix. 18. [4759] Ps. xix. 8. [4760] Ps. xiii. 3. [4761] Matt. xiii. 9. [4762] Ps. lxxvii. 2, according to the LXX. [4763] 1 John i. 1. [4764] Prov. ii. 5, Eng. Vers. and LXX., "Thou shalt find the knowledge of God." __________________________________________________________________ Chapter XXXV. Seeking God, then, in this way, we have no need to visit the oracles of Trophonius, of Amphiaraus, and of Mopsus, to which Celsus would send us, assuring us that we would there "see the gods in human form, appearing to us with all distinctness, and without illusion." For we know that these are demons, feeding on the blood, and smoke, and odour of victims, and shut up by their base desires in prisons, which the Greeks call temples of the gods, but which we know are only the dwellings of deceitful demons. To this Celsus maliciously adds, in regard to these gods which, according to him, are in human form, "they do not show themselves for once, or at intervals, like him who has deceived men, but they are ever open to intercourse with those who desire it." From this remark, it would seem that Celsus supposes that the appearance of Christ to His disciples after His resurrection was like that of a spectre flitting before their eyes; whereas these gods, as he calls them, in human shape always present themselves to those who desire it. But how is it possible that a phantom which, as he describes it, flew past to deceive the beholders, could produce such effects after it had passed away, and could so turn the hearts of men as to lead them to regulate their actions according to the will of God, as in view of being hereafter judged by Him? And how could a phantom drive away demons, and show other indisputable evidences of power, and that not in any one place, like these so-called gods in human form, but making its divine power felt through the whole world, in drawing and congregating together all who are found disposed to lead a good and noble life? __________________________________________________________________ Chapter XXXVI. After these remarks of Celsus, which we have endeavoured to answer as we could, he goes on to say, speaking of us: "Again they will ask, How can we know God, unless by the perception of the senses? for how otherwise than through the senses are we able to gain any knowledge?'" To this he replies: "This is not the language of a man; it comes not from the soul, but from the flesh. Let them hearken to us, if such a spiritless and carnal race are able to do so: if, instead of exercising the senses, you look upwards with the soul; if, turning away the eye of the body, you open the eye of the mind, thus and thus only will you be able to see God. And if you seek one to be your guide along this way, you must shun all deceivers and jugglers, who will introduce you to phantoms. Otherwise you will be acting the most ridiculous part, if, whilst you pronounce imprecations upon those others that are recognised as gods, treating them as idols, you yet do homage to a more wretched idol than any of these, which indeed is not even an idol or a phantom, but a dead man, and you seek a father like to him." The first remark which we have to make on this passage is in regard to his use of personification, by which he makes us defend in this way the doctrine of the resurrection. This figure of speech is properly employed when the character and sentiments of the person introduced are faithfully preserved; but it is an abuse of the figure when these do not agree with the character and opinions of the speaker. Thus we should justly condemn a man who put into the mouths of barbarians, slaves, or uneducated people the language of philosophy; because we know that the philosophy belonged to the author, and not to such persons, who could not know anything of philosophy. And in like manner we should condemn a man for introducing persons who are represented as wise and well versed in divine knowledge, and should make them give expression to language which could only come out of the mouths of those who are ignorant or under the influence of vulgar passions. Hence Homer is admired, among other things, for preserving a consistency of character in his heroes, as in Nestor, Ulysses, Diomede, Agamemnon, Telemachus, Penelope, and the rest. Euripides, on the contrary, was assailed in the comedies of Aristophanes as a frivolous talker, often putting into the mouth of a barbarian woman, a wretched slave, the wise maxims which he had learned from Anaxagoras or some other philosophers. __________________________________________________________________ Chapter XXXVII. Now if this is a true account of what constitutes the right and the wrong use of personification, have we not grounds for holding Celsus up to ridicule for thus ascribing to Christians words which they never uttered? For if those whom he represents as speaking are the unlearned, how is it possible that such persons could distinguish between "sense" and "reason," between "objects of sense" and "objects of the reason?" To argue in this way, they would require to have studied under the Stoics, who deny all intellectual existences, and maintain that all that we apprehend is apprehended through the senses, and that all knowledge comes through the senses. But if, on the other hand, he puts these words into the mouth of philosophers who search carefully into the meaning of Christian doctrines, the statements in question do not agree with their character and principles. For no one who has learnt that God is invisible, and that certain of His works are invisible, that is to say, apprehended by the reason, [4765] can say, as if to justify his faith in a resurrection, "How can they know God, except by the perception of the senses?" or, "How otherwise than through the senses can they gain any knowledge?" For it is not in any secret writings, perused only by a few wise men, but in such as are most widely diffused and most commonly known among the people, that these words are written: "The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made." [4766] From whence it is to be inferred, that though men who live upon the earth have to begin with the use of the senses upon sensible objects, in order to go on from them to a knowledge of the nature of things intellectual, yet their knowledge must not stop short with the objects of sense. And thus, while Christians would not say that it is impossible to have a knowledge of intellectual objects without the senses, but rather that the senses supply the first means of obtaining knowledge, they might well ask the question, "Who can gain any knowledge without the senses?" without deserving the abuse of Celsus, when he adds, "This is not the language of a man; it comes not from the soul, but from the flesh." __________________________________________________________________ [4765] noeta, falling under the province of nous, the reason. For convenience, we translate it elsewhere "intellectual." [4766] Rom. i. 20. __________________________________________________________________ Chapter XXXVIII. Since we hold that the great God is in essence simple, invisible, and incorporeal, Himself pure intelligence, or something transcending intelligence and existence, we can never say that God is apprehended by any other means than through the intelligence which is formed in His image, though now, in the words of Paul, "we see in a glass obscurely, but then face to face." [4767] And if we use the expression "face to face," let no one pervert its meaning; but let it be explained by this passage, "Beholding with open face the glory of the Lord, we are changed into the same image, from glory to glory," which shows that we do not use the word in this connection to mean the visible face, but take it figuratively, in the same way as we have shown that the eyes, the ears, and the other parts of the body are employed. And it is certain that a man--I mean a soul using a body, otherwise called "the inner man," or simply "the soul"--would answer, not as Celsus makes us answer, but as the man of God himself teaches. It is certain also that a Christian will not make use of "the language of the flesh," having learnt as he has "to mortify the deeds of the body" [4768] by the spirit, and "to bear about in his body the dying of Jesus;" [4769] and "mortify your members which are on the earth," [4770] and with a true knowledge of these words, "My spirit shall not always strive with man, for that he also is flesh," [4771] and again, "They that are in the flesh cannot please God," [4772] he strives in every way to live no longer according to the flesh, but only according to the Spirit. __________________________________________________________________ [4767] 1 Cor. xiii. 12. [4768] Rom. viii. 13. [4769] 2 Cor. iv. 10. [4770] Col. iii. 5. [4771] Gen. vi. 3. [4772] Rom. viii. 8. __________________________________________________________________ Chapter XXXIX. Now let us hear what it is that he invites us to learn, that we may ascertain from him how we are to know God, although he thinks that his words are beyond the capacity of all Christians. "Let them hear," says he, "if they are able to do so." We have then to consider what the philosopher wishes us to hear from him. But instead of instructing us as he ought, he abuses us; and while he should have shown his goodwill to those whom he addresses at the outset of his discourse, he stigmatizes as "a cowardly race" men who would rather die than abjure Christianity even by a word, and who are ready to suffer every form of torture, or any kind of death. He also applies to us that epithet "carnal" or "flesh-indulging," "although," as we are wont to say, "we have known Christ after the flesh, yet now henceforth we know Him no more," [4773] and although we are so ready to lay down our lives for the cause of religion, that no philosopher could lay aside his robes more readily. He then addresses to us these words: "If, instead of exercising your senses, you look upwards with the soul; if, turning away the eye of the body, you open the eye of the mind, thus and thus only you will be able to see God." He is not aware that this reference to the two eyes, the eye of the body and the eye of the mind, which he has borrowed from the Greeks, was in use among our own writers; for Moses, in his account of the creation of the world, introduces man before his transgression as both seeing and not seeing: seeing, when it is said of the woman, "The woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise;" [4774] and again not seeing, as when he introduces the serpent saying to the woman, as if she and her husband had been blind, "God knows that on the day that ye eat thereof your eyes shall be opened;" [4775] and also when it is said, "They did eat, and the eyes of both of them were opened." [4776] The eyes of sense were then opened, which they had done well to keep shut, that they might not be distracted, and hindered from seeing with the eyes of the mind; and it was those eyes of the mind which in consequence of sin, as I imagine, were then closed, with which they had up to that time enjoyed the delight of beholding God and His paradise. This twofold kind of vision in us was familiar to our Saviour, who says, "For judgment I am come into this world, that they which see not, might see, and that they which see might be made blind," [4777] --meaning, by the eyes that see not, the eyes of the mind, which are enlightened by His teaching; and the eyes which see are the eyes of sense, which His words do render blind, in order that the soul may look without distraction upon proper objects. All true Christians therefore have the eye of the mind sharpened, and the eye of sense closed; so that each one, according to the degree in which his better eye is quickened, and the eye of sense darkened, sees and knows the Supreme God, and His Son, who is the Word, Wisdom, and so forth. __________________________________________________________________ [4773] 2 Cor. v. 16. [4774] Gen. iii. 6. [4775] Gen. iii. 5. [4776] Gen. iii. 7. [4777] John ix. 39. __________________________________________________________________ Chapter XL. Next to the remarks of Celsus on which we have already commented, come others which he addresses to all Christians, but which, if applicable to any, ought to be addressed to persons whose doctrines differ entirely from those taught by Jesus. For it is the Ophians who, as we have before shown, [4778] have utterly renounced Jesus, and perhaps some others of similar opinions who are "the impostors and jugglers, leading men away to idols and phantoms;" and it is they who with miserable pains learn off the names of the heavenly doorkeepers. These words are therefore quite inappropriate as addressed to Christians: "If you seek one to be your guide along this way, you must shun all deceivers and jugglers, who will introduce you to phantoms." And, as though quite unaware that these impostors entirely agree with him, and are not behind him in speaking ill of Jesus and His religion, he thus continues, confounding us with them: "otherwise you will be acting the most ridiculous part, if, whilst you pronounce imprecations upon those other recognised gods, treating them as idols, you yet do homage to a more wretched idol than any of these, which indeed is not even an idol or a phantom, but a dead man, and you seek a father like to himself." That he is ignorant of the wide difference between our opinions and those of the inventors of these fables, and that he imagines the charges which he makes against them applicable to us, is evident from the following passage: "For the sake of such a monstrous delusion, and in support of those wonderful advisers, and those wonderful words which you address to the lion, to the amphibious creature, to the creature in the form of an ass, and to others, for the sake of those divine doorkeepers whose names you commit to memory with such pains, in such a cause as this you suffer cruel tortures, and perish at the stake." Surely, then, he is unaware that none of those who regard beings in the form of an ass, a lion, or an amphibious animal, as the doorkeepers or guides on the way to heaven, ever expose themselves to death in defence of that which they think the truth. That excess of zeal, if it may be so called, which leads us for the sake of religion to submit to every kind of death, and to perish at the stake, is ascribed by Celsus to those who endure no such sufferings; and he reproaches us who suffer crucifixion for our faith, with believing in fabulous creatures--in the lion, the amphibious animal, and other such monsters. If we reject all these fables, it is not out of deference to Celsus, for we have never at any time held any such fancies; but it is in accordance with the teaching of Jesus that we oppose all such notions, and will not allow to Michael, or to any others that have been referred to, a form and figure of that sort. __________________________________________________________________ [4778] See book vi. cap. xxx., etc. __________________________________________________________________ Chapter XLI. But let us consider who those persons are whose guidance Celsus would have us to follow, so that we may not be in want of guides who are recommended both by their antiquity and sanctity. He refers us to divinely inspired poets, as he calls them, to wise men and philosophers, without mentioning their names; so that, after promising to point out those who should guide us, he simply hands us over in a general way to divinely inspired poets, wise men, and philosophers. If he had specified their names in particular, we should have felt ourselves bound to show him that he wished to give us as guides men who were blinded to the truth, and who must therefore lead us into error; or that if not wholly blinded, yet they are in error in many matters of belief. But whether Orpheus, Parmenides, Empedocles, or even Homer himself, and Hesiod, are the persons whom he means by "inspired poets," let any one show how those who follow their guidance walk in a better way, or lead a more excellent life, than those who, being taught in the school of Jesus Christ, have rejected all images and statues, and even all Jewish superstition, that they may look upward through the Word of God to the one God, who is the Father of the Word. Who, then, are those wise men and philosophers from whom Celsus would have us to learn so many divine truths, and for whom we are to give up Moses the servant of God, the prophets of the Creator of the world, who have spoken so many things by a truly divine inspiration, and even Him who has given light and taught the way of piety to the whole human race, so that no one can reproach Him if he remains without a share in the knowledge of His mysteries? Such, indeed, was the abounding love which He had for men, that He gave to the more learned a theology capable of raising the soul far above all earthly things; while with no less consideration He comes down to the weaker capacities of ignorant men, of simple women, of slaves, and, in short, of all those who from Jesus alone could have received that help for the better regulation of their lives which is supplied by his instructions in regard to the Divine Being, adapted to their wants and capacities. __________________________________________________________________ Chapter XLII. Celsus next refers us to Plato as to a more effective teacher of theological truth, and quotes the following passage from the Timæus: "It is a hard matter to find out the Maker and Father of this universe; and after having found Him, it is impossible to make Him known to all." To which he himself adds this remark: "You perceive, then, how divine men seek after the way of truth, and how well Plato knew that it was impossible for all men to walk in it. But as wise men have found it for the express purpose of being able to convey to us some notion of Him who is the first, the unspeakable Being,--a notion, namely; which may represent Him to us through the medium of other objects,--they endeavour either by synthesis, which is the combining of various qualities, or by analysis, which is the separation and setting aside of some qualities, or finally by analogy;--in these ways, I say, they endeavour to set before us that which it is impossible to express in words. I should therefore be surprised if you could follow in that course, since you are so completely wedded to the flesh as to be incapable of seeing ought but what is impure." These words of Plato are noble and admirable; but see if Scripture does not give us an example of a regard for mankind still greater in God the Word, who was "in the beginning with God," and "who was made flesh," in order that He might reveal to all men truths which, according to Plato, it would be impossible to make known to all men, even after he had found them himself. Plato may say that "it is a hard thing to find out the Creator and Father of this universe;" by which language he implies that it is not wholly beyond the power of human nature to attain to such a knowledge as is either worthy of God, or if not, is far beyond that which is commonly attained (although if it were true that Plato or any other of the Greeks had found God, they would never have given homage and worship, or ascribed the name of God, to any other than to Him: they would have abandoned all others, and would not have associated with this great God objects which can have nothing in common with Him). [4779] For ourselves, we maintain that human nature is in no way able to seek after God, or to attain a clear knowledge of Him without the help of Him whom it seeks. He makes Himself known to those who, after doing all that their powers will allow, confess that they need help from Him, who discovers Himself to those whom He approves, in so far as it is possible for man and the soul still dwelling in the body to know God. __________________________________________________________________ [4779] [See note supra, p. 573. S.] __________________________________________________________________ Chapter XLIII. Observe that when Plato says, that "after having found out the Creator and Father of the universe, it is impossible to make Him known to all men," he does not speak of Him as unspeakable, and as incapable of being expressed in words. On the contrary, he implies that He may be spoken of, and that there are a few to whom He may be made known. But Celsus, as if forgetting the language which he had just quoted from Plato, immediately gives God the name of "the unspeakable." He says: "since the wise men have found out this way, in order to be able to give us some idea of the First of Beings, who is unspeakable." For ourselves, we hold that not God alone is unspeakable, but other things also which are inferior to Him. Such are the things which Paul labours to express when he says, "I heard unspeakable words, which it is not lawful for a man to utter," [4780] where the word "heard" is used in the sense of "understood;" as in the passage, "He who hath ears to hear, let him hear." We also hold that it is a hard matter to see the Creator and Father of the universe; but it is possible to see Him in the way thus referred to, "Blessed are the pure in heart, for they shall see God;" [4781] and not only so, but also in the sense of the words of Him "who is the image of the invisible God;" "He who hath seen Me hath seen the Father who sent Me." [4782] No sensible person could suppose that these last words were spoken in reference to His bodily presence, which was open to the view of all; otherwise all those who said, "Crucify him, crucify him," and Pilate, who had power over the humanity of Jesus, were among those who saw God the Father, which is absurd. Moreover, that these words, "He that hath seen Me, hath seen the Father who sent Me," are not to be taken in their grosser sense, is plain from the answer which He gave to Philip, "Have I been so long time with you, and yet dost thou not know Me, Philip?" after Philip had asked, "Show us the Father, and it sufficeth us." He, then, who perceives how these words, "The Word was made flesh," are to be understood of the only-begotten Son of God, the first-born of all creation, will also understand how, in seeing the image of the invisible God, we see "the Creator and Father of the universe." __________________________________________________________________ [4780] 2 Cor. xii. 4. [4781] Matt. v. 8. [4782] John xiv. 9. __________________________________________________________________ Chapter XLIV. Celsus supposes that we may arrive at a knowledge of God either by combining or separating certain things after the methods which mathematicians call synthesis and analysis, or again by analogy, which is employed by them also, and that in this way we may as it were gain admission to the chief good. But when the Word of God says, "No man knoweth the Father but the Son, and he to whomsoever the Son will reveal Him," [4783] He declares that no one can know God but by the help of divine grace coming from above, with a certain divine inspiration. Indeed, it is reasonable to suppose that the knowledge of God is beyond the reach of human nature, and hence the many errors into which men have fallen in their views of God. It is, then, through the goodness and love of God to mankind, and by a marvellous exercise of divine grace to those whom He saw in His foreknowledge, and knew that they would walk worthy of Him who had made Himself known to them, and that they would never swerve from a faithful attachment to His service, although they were condemned to death or held up to ridicule by those who, in ignorance of what true religion is, give that name to what deserves to be called anything rather than religion. God doubtless saw the pride and arrogance of those who, with contempt for all others, boast of their knowledge of God, and of their profound acquaintance with divine things obtained from philosophy, but who still, not less even than the most ignorant, run after their images, and temples, and famous mysteries; and seeing this, He "has chosen the foolish things of this world" [4784] --the simplest of Christians, who lead, however, a life of greater moderation and purity than many philosophers--"to confound the wise," who are not ashamed to address inanimate things as gods or images of the gods. For what reasonable man can refrain from smiling when he sees that one who has learned from philosophy such profound and noble sentiments about God or the gods, turns straightway to images and offers to them his prayers, or imagines that by gazing upon these material things he can ascend from the visible symbol to that which is spiritual and immaterial. [4785] But a Christian, even of the common people, is assured that every place forms part of the universe, and that the whole universe is God's temple. In whatever part of the world he is, he prays; but he rises above the universe, "shutting the eyes of sense, and raising upwards the eyes of the soul." And he stops not at the vault of heaven; but passing in thought beyond the heavens, under the guidance of the Spirit of God, and having thus as it were gone beyond the visible universe, he offers prayers to God. But he prays for no trivial blessings, for he has learnt from Jesus to seek for nothing small or mean, that is, sensible objects, but to ask only for what is great and truly divine; and these things God grants to us, to lead us to that blessedness which is found only with Him through His Son, the Word, who is God. __________________________________________________________________ [4783] Matt. xi. 27. [4784] 1 Cor. i. 27. [4785] [Vol. ii. p. 186, this series.] __________________________________________________________________ Chapter XLV. But let us see further what the things are which he proposes to teach us, if indeed we can comprehend them, since he speaks of us as being "utterly wedded to the flesh;" although if we live well, and in accordance with the teaching of Jesus, we hear this said of us: "Ye are not in the flesh, but in the Spirit, if the Spirit of God dwelleth in you." [4786] He says also that we look upon nothing that is pure, although our endeavour is to keep even our thoughts free from all defilement of sin, and although in prayer we say, "Create in me a clean heart, O God, and renew a right spirit within me," [4787] so that we may behold Him with that "pure heart" to which alone is granted the privilege of seeing Him. This, then, is what he proposes for our instruction: "Things are either intelligible, which we call substance--being; or visible, which we call becoming: [4788] with the former is truth; from the latter arises error. Truth is the object of knowledge; truth and error form opinion. Intelligible objects are known by the reason, visible objects by the eyes; the action of the reason is called intelligent perception, that of the eyes vision. As, then, among visible things the sun is neither the eye nor vision, but that which enables the eye to see, and renders vision possible, and in consequence of it visible things are seen, all sensible things exist and itself is rendered visible; so among things intelligible, that which is neither reason, nor intelligent perception, nor knowledge, is yet the cause which enables the reason to know, which renders intelligent perception possible; and in consequence of it knowledge arises, all things intelligible, truth itself and substance have their existence; and itself, which is above all these things, becomes in some ineffable way intelligible. These things are offered to the consideration of the intelligent; and if even you can understand any of them, it is well. And if you think that a Divine Spirit has descended from God to announce divine things to men, it is doubtless this same Spirit that reveals these truths, and it was under the same influence that men of old made known many important truths. But if you cannot comprehend these things, then keep silence; do not expose your own ignorance, and do not accuse of blindness those who see, or of lameness those who run, while you yourselves are utterly lamed and mutilated in mind, and lead a merely animal life--the life of the body, which is the dead part of our nature." __________________________________________________________________ [4786] Rom. viii. 9. [4787] Ps. li. 10. [4788] genesis. For the distinction between ousia and genesis, see Plato's Sophista, p. 246. __________________________________________________________________ Chapter XLVI. We are careful not to oppose fair arguments even if they proceed from those who are not of our faith; we strive not to be captious, or to seek to overthrow any sound reasonings. But here we have to reply to those who slander the character of persons wishing to do their best in the service of God, who accepts the faith which the meanest place in Him, as well as the more refined and intelligent piety of the learned; seeing that both alike address to the Creator of the world their prayers and thanksgivings through the High Priest who has set before men the nature of pure religion. We say, then, that those who are stigmatized as "lamed and mutilated in spirit," as "living only for the sake of the body which is dead," are persons whose endeavour it is to say with sincerity: "For though we live [4789] in the flesh, we do not war according to the flesh; for the weapons of our warfare are not fleshly, but mighty through God." It is for those who throw out such vile accusations against men who desire to be God's servants, to beware lest, by the calumnies which they cast upon others who strive to live well, they "lame" their own souls, and "mutilate" the inner man, by severing from it that justice and moderation of mind which the Creator has planted in the nature of all His rational creatures. As for those, however, who, along with other lessons given by the Divine Word, have learned and practised this, "when reviled to bless, when persecuted to endure, when defamed to entreat," [4790] they may be said to be walking in spirit in the ways of uprightness, to be purifying and setting in order the whole soul. They distinguish--and to them the distinction is not one of words merely--between "substance," or that which is, and that which is "becoming;" between things apprehended by reason, and things apprehended by sense; and they connect truth with the one, and avoid the errors arising out of the other; looking, as they have been taught, not at the things "becoming" or phenomenal, which are seen, and therefore temporary, but at better things than these, whether we call them "substance," or "spiritual" things, as being apprehended by reason, or "invisible," because they lie out of the reach of the senses. The disciples of Jesus regard these phenomenal things only that they may use them as steps to ascend to the knowledge of the things of reason. For "the invisible things of God," that is, the objects of the reason, "from the creation of the world are clearly seen" by the reason, "being understood by the things that are made." And when they have risen from the created things of this world to the invisible things of God, they do not stay there; but after they have sufficiently exercised their minds upon these, and have understood their nature, they ascend to "the eternal power of God," in a word, to His divinity. For they know that God, in His love to men, has "manifested" His truth, and "that which is known of Him," not only to those who devote themselves to His service, but also to some who are far removed from the purity of worship and service which He requires; and that some of those who by the providence of God had attained a knowledge of these truths, were yet doing things unworthy of that knowledge, and "holding the truth in unrighteousness," and who are unable to find any excuse before God after the knowledge of such great truths which He has given them. __________________________________________________________________ [4789] 2 Cor. x. 3, 4. The received text has "walk" instead of "live." [4790] 1 Cor. iv. 12, 13. __________________________________________________________________ Chapter XLVII. For Scripture testifies, in regard to those who have a knowledge of those things of which Celsus speaks, and who profess a philosophy founded on these principles, that they, "when they knew God, glorified Him not as God, neither were thankful, but became vain in their imaginations;" and notwithstanding the bright light of knowledge with which God had enlightened them, "their foolish heart" was carried away, and became "darkened." [4791] Thus we may see how those who accounted themselves wise gave proofs of great folly, when, after such grand arguments delivered in the schools on God and on things apprehended by the reason, they "changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." [4792] As, then, they lived in a way unworthy of the knowledge which they had received from God, His providence leaving them to themselves, they were given "up to uncleanness, through the lusts of their own hearts to dishonour their own bodies," [4793] in shamelessness and licentiousness, because they "changed the truth of God into a lie, and worshipped and served the creature more than the Creator." __________________________________________________________________ [4791] Rom. i. 21. [4792] Rom. i. 23. [4793] Rom. i. 24, 25. __________________________________________________________________ Chapter XLVIII. But those who are despised for their ignorance, and set down as fools and abject slaves, no sooner commit themselves to God's guidance by accepting the teaching of Jesus, than, so far from defiling themselves by licentious indulgence or the gratification of shameless passion, they in many cases, like perfect priests, for whom such pleasures have no charm, keep themselves in act and in thought in a state of virgin purity. The Athenians have one hierophant, who, not having confidence in his power to restrain his passions within the limits he prescribed for himself, determined to check them at their seat by the application of hemlock; and thus he was accounted pure, and fit for the celebration of religious worship among the Athenians. But among Christians may be found men who have no need of hemlock to fit them for the pure service of God, and for whom the Word in place of hemlock is able to drive all evil desires from their thoughts, so that they may present their prayers to the Divine Being. And attached to the other so-called gods are a select number of virgins, who are guarded by men, or it may be not guarded (for that is not the point in question at present), and who are supposed to live in purity for the honour of the god they serve. But among Christians, those who maintain a perpetual virginity do so for no human honours, for no fee or reward, from no motive of vainglory; [4794] but "as they choose to retain God in their knowledge," [4795] they are preserved by God in a spirit well-pleasing to Him, and in the discharge of every duty, being filled with all righteousness and goodness. __________________________________________________________________ [4794] [See Robertson's History of the Church, vol. i. p. 145. S.] [4795] Rom. i. 28. __________________________________________________________________ Chapter XLIX. What I have now said, then, is offered not for the purpose of cavilling with any right opinions or sound doctrines held even by Greeks, but with the desire of showing that the same things, and indeed much better and diviner things than these, have been said by those divine men, the prophets of God and the apostles of Jesus. These truths are fully investigated by all who wish to attain a perfect knowledge of Christianity, and who know that "the mouth of the righteous speaketh wisdom, and his tongue talketh of judgment; the law of his God is in his heart." [4796] But even in regard to those who, either from deficiency or knowledge or want of inclination, or from not having Jesus to lead them to a rational view of religion, have not gone into these deep questions, we find that they believe in the Most High God, and in His Only-begotten Son, the Word and God, and that they often exhibit in their character a high degree of gravity, of purity, and integrity; while those who call themselves wise have despised these virtues, and have wallowed in the filth of sodomy, in lawless lust, "men with men working that which is unseemly." [4797] __________________________________________________________________ [4796] Ps. xxxvii. 30, 31. [4797] Rom. i. 27. __________________________________________________________________ Chapter L. Celsus has not explained how error accompanies the "becoming," or product of generation; nor has he expressed himself with sufficient clearness to enable us to compare his ideas with ours, and to pass judgment on them. But the prophets, who have given some wise suggestions on the subject of things produced by generation, tell us that a sacrifice for sin was offered even for new-born infants, as not being free from sin. [4798] They say, "I was shapen in iniquity, and in sin did my mother conceive me;" [4799] also, "They are estranged from the womb;" which is followed by the singular expression, "They go astray as soon as they are born, speaking lies." [4800] Besides, our wise men have such a contempt for all sensible objects, that sometimes they speak of all material things as vanity: thus, "For the creature was made subject to vanity, not willingly, but by reason of him that subjected the same in hope;" [4801] at other times as vanity of vanities, "Vanity of vanities, saith the Preacher, all is vanity." [4802] Who has given so severe an estimate of the life of the human soul here on earth, as he who says: "Verily every man at his best estate is altogether vanity?" [4803] He does not hesitate at all as to the difference between the present life of the soul and that which it is to lead hereafter. He does not say, "Who knows if to die is not to live, and if to live is not death" [4804] But he boldly proclaims the truth, and says, "Our soul is bowed down to the dust;" [4805] and, "Thou hast brought me into the dust of death;" [4806] and similarly, "Who will deliver me from the body of this death?" [4807] also, "Who will change the body of our humiliation." [4808] It is a prophet also who says, "Thou hast brought us down in a place of affliction;" [4809] meaning by the "place of affliction" this earthly region, to which Adam, that is to say, man, came after he was driven out of paradise for sin. Observe also how well the different life of the soul here and hereafter has been recognised by him who says, "Now we see in a glass, obscurely, but then face to face;" [4810] and, "Whilst we are in our home in the body, we are away from our home in the Lord;" wherefore "we are well content to go from our home in the body, and to come to our home with the Lord." [4811] __________________________________________________________________ [4798] [The noteworthy testimony of the Alexandrian school to the doctrine of birth-sin.] [4799] Ps. li. 5. [4800] Ps. lviii. 3. [4801] Rom. viii. 20. [4802] Eccles. i. 2. [4803] Ps. xxxix. 5. [4804] Euripides. [See De la Rue's note ad loc. in his edition of Origen's Works. S.] [4805] Ps. xliv. 25. [4806] Ps. xxii. 15. [4807] Rom. vii. 24. [4808] Phil. iii. 21. [4809] Ps. xliii. 20 (LXX.). [4810] 1 Cor. xiii. 12. [4811] 2 Cor. v. 6, 8. __________________________________________________________________ Chapter LI. But what need is there to quote any more passages against Celsus, in order to prove that his words contain nothing which was not said long before among themselves, since that has been sufficiently established by what we have said? It seems that what follows has some reference to this: "If you think that a Divine Spirit has descended from God to announce divine things to men, it is doubtless this same Spirit that reveals these truths; and it was under the same influence that men of old made known many important truths." But he does not know how great is the difference between those things and the clear and certain teaching of those who say to us, "Thine incorruptible spirit is in all things, wherefore God chasteneth them by little and little that offend;" [4812] and of those who, among their other instructions, teach us that words, "Receive ye the Holy Ghost," [4813] refer to a degree of spiritual influence higher than that in the passage, "Ye shall be baptized with the Holy Ghost not many days hence." [4814] But it is a difficult matter, even after much careful consideration, to perceive the difference between those who have received a knowledge of the truth and a notion of God at different intervals and for short periods of time, and those who are more fully inspired by God, who have constant communion with Him, and are always led by His Spirit. Had Celsus set himself to understand this, he would not have reproached as with ignorance, or forbidden us to characterize as "blind" those who believe that religion shows itself in such products of man's mechanical art as images. For every one who sees with the eyes of his soul serves the Divine Being in no other way than in that which leads him ever to have regard to the Creator of all, to address his prayers to Him alone, and to do all things as in the sight of God, who sees us altogether, even to our thoughts. Our earnest desire then is both to see for ourselves, and to be leaders of the blind, to bring them to the Word of God, that He may take away from their minds the blindness of ignorance. And if our actions are worthy of Him who taught His disciples, "Ye are the light of the world," [4815] and of the Word, who says, "The light shineth in darkness," [4816] then we shall be light to those who are in darkness; we shall give wisdom to those who are without it, and we shall instruct the ignorant. __________________________________________________________________ [4812] Wisd. xii. 1, 2. [4813] John xx. 22. [4814] Acts i. 5. [4815] Matt. v. 14. [4816] John i. 5. __________________________________________________________________ Chapter LII. And let not Celsus be angry if we describe as lame and mutilated in soul those who run to the temples as to places having a real sacredness and who cannot see that no mere mechanical work of man can be truly sacred. Those whose piety is grounded on the teaching of Jesus also run until they come to the end of their course, when they can say in all truth and confidence: "I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness." [4817] And each of us runs "not as uncertain," and he so fights with evil "not as one beating the air," [4818] but as against those who are subject to "the prince of the power of the air, the spirit that now worketh in the children of disobedience." [4819] Celsus may indeed say of us that we "live with the body which is a dead thing;" but we have learnt, "If ye live after the flesh, ye shall die; but if ye by the Spirit do mortify the deeds of the body, ye shall live;" [4820] and, "If we live in the Spirit, let us also walk in the Spirit." [4821] Would that we might convince him by our actions that he did us wrong, when he said that we "live with the body which is dead!" __________________________________________________________________ [4817] 2 Tim. iv. 7. [4818] 1 Cor. ix. 26. [4819] Eph. ii. 2. [4820] Rom. viii. 13. [4821] Gal. v. 25. __________________________________________________________________ Chapter LIII. After these remarks of Celsus, which we have done our best to refute, he goes on to address us thus: "Seeing you are so eager for some novelty, how much better it would have been if you had chosen as the object of your zealous homage some one of those who died a glorious death, and whose divinity might have received the support of some myth to perpetuate his memory! Why, if you were not satisfied with Hercules or Æsculapius, and other heroes of antiquity, you had Orpheus, who was confessedly a divinely inspired man, who died a violent death. But perhaps some others have taken him up before you. You may then take Anaxarchus, who, when cast into a mortar, and beaten most barbarously, showed a noble contempt for his suffering, and said, Beat, beat the shell of Anaxarchus, for himself you do not beat,'--a speech surely of a spirit truly divine. But others were before you in following his interpretation of the laws of nature. Might you not, then, take Epictetus, who, when his master was twisting his leg, said, smiling and. unmoved, You will break my leg;' and when it was broken, he added, Did I not tell you that you would break it?' What saying equal to these did your god utter under suffering? If you had said even of the Sibyl, whose authority some of you acknowledge, that she was a child of God, you would have said something more reasonable. But you have had the presumption to include in her writings many impious things, [4822] and set up as a god one who ended a most infamous life by a most miserable death. How much more suitable than he would have been Jonah in the whale's belly, or Daniel delivered from the wild beasts, or any of a still more portentous kind!" __________________________________________________________________ [4822] [See vol. i. p. 169, note 9, and cap. lvi. infra.] __________________________________________________________________ Chapter LIV. But since he sends us to Hercules, let him repeat to us any of his sayings, and let him justify his shameful subjection to Omphale. Let him show that divine honours should be paid to one who, like a highway robber, carries off a farmer's ox by force, and afterwards devours it, amusing himself meanwhile with the curses of the owner; in memory of which even to this day sacrifices offered to the demon of Hercules are accompanied with curses. Again he proposes Æsculapius to us, as if to oblige us to repeat what we have said already; but we forbear. In regard to Orpheus, what does he admire in him to make him assert that, by common consent, he was regarded as a divinely inspired man, and lived a noble life? I am greatly deceived if it is not the desire which Celsus has to oppose us and put down Jesus that leads him to sound forth the praises of Orpheus; and whether, when he made himself acquainted with his impious fables about the gods, he did not cast them aside as deserving, even more than the poems of Homer, to be excluded from a well-ordered state. For, indeed, Orpheus says much worse things than Homer of those whom they call gods. Noble, indeed, it was in Anaxarchus to say to Aristocreon, tyrant of Cyprus, "Beat on, beat the shell of Anaxarchus," but it is the one admirable incident in the life of Anaxarchus known to the Greeks; and although, on the strength of that, some like Celsus might deservedly honour the man for his courage, yet to look up to Anaxarchus as a god is not consistent with reason. He also directs us to Epictetus, whose firmness is justly admired, although his saying when his leg was broken by his master is not to be compared with the marvellous acts and words of Jesus which Celsus refuses to believe; and these words were accompanied by such a divine power, that even to this day they convert not only some of the more ignorant and simple, but many also of the most enlightened of men. __________________________________________________________________ Chapter LV. When, to his enumeration of those to whom he would send us, he adds, "What saying equal to these did your god utter under sufferings?" we would reply, that the silence of Jesus under scourgings, and amidst all His sufferings, spoke more for His firmness and submission than all that was said by the Greeks when beset by calamity. Perhaps Celsus may believe what was recorded with all sincerity by trustworthy men, who, while giving a truthful account of all the wonders performed by Jesus, specify among these the silence which He preserved when subjected to scourgings; showing the same singular meekness under the insults which were heaped upon Him, when they put upon Him the purple robe, and set the crown of thorns upon His head, and when they put in His hand a reed in place of a sceptre: no unworthy or angry word escaped Him against those who subjected Him to such outrages. Since, then, He received the scourgings with silent firmness, and bore with meekness all the insults of those who outraged Him, it cannot be said, as is said by some, that it was in cowardly weakness that He uttered the words: "Father, if it be possible, let this cup pass from Me: nevertheless, not as I will, but as Thou wilt." [4823] The prayer which seems to be contained in these words for the removal of what He calls "the cup" bears a sense which we have elsewhere examined and set forth at large. But taking it in its more obvious sense, consider if it be not a prayer offered to God with all piety. For no man naturally regards anything which may befall him as necessary and inevitable; though he may submit to what is not inevitable, if occasion requires. Besides, these words, "nevertheless, not as I will, but as Thou wilt," are not the language of one who yielded to necessity, but of one who was contented with what was befalling Him, and who submitted with reverence to the arrangements of Providence. __________________________________________________________________ [4823] Matt. xxvi. 39. __________________________________________________________________ Chapter LVI. Celsus then adds, for what reason I know not, that instead of calling Jesus the Son of God, we had better have given that honour to the Sibyl, in whose books he maintains we have interpolated many impious statements, though he does not mention what those interpolations are. [4824] He might have proved his assertion by producing some older copies which are free from the interpolations which he attributes to us; but he does not do so even to justify his statement that these passages are of an impious character. Moreover, he again speaks of the life of Jesus as "a most infamous life," as he has done before, not once or twice, but many times, although he does not stay to specify any of the actions of His life which he thinks most infamous. He seems to think that he may in this way make assertions without proving them, and rail against one of whom he knows nothing. Had he set himself to show what sort of infamy he found in the actions of Jesus, we should have repelled the several charges brought against Him. Jesus did indeed meet with a most sad death; but the same might be said of Socrates, and of Anaxarchus, whom he had just mentioned, and a multitude of others. If the death of Jesus was a miserable one, was not that of the others so too? And if their death was not miserable, can it be said that the death of Jesus was? You see from this, then, that the object of Celsus is to vilify the character of Jesus; and I can only suppose that he is driven to it by some spirit akin to those whose power has been broken and vanquished by Jesus, and which now finds itself deprived of the smoke and blood on which it lived, whilst deceiving those who sought for God here upon earth in images, instead of looking up to the true God, the Governor of all things. __________________________________________________________________ [4824] [Vol. i. pp. 280, 288, 289; vol. ii. pp. 192, 194, 346, and 622.] __________________________________________________________________ Chapter LVII. After this, as though his object was to swell the size of his book, he advises us "to choose Jonah rather than Jesus as our God;" thus setting Jonah, who preached repentance to the single city of Nineveh, before Jesus, who has preached repentance to the whole world, and with much greater results. He would have us to regard as God a man who, by a strange miracle, passed three days and three nights in the whale's belly; and he is unwilling that He who submitted to death for the sake of men, He to whom God bore testimony through the prophets, and who has done great things in heaven and earth, should receive on that ground honour second only to that which is given to the Most High God. Moreover, Jonah was swallowed by the whale for refusing to preach as God had commanded him; while Jesus suffered death for men after He had given the instructions which God wished Him to give. Still further, he adds that Daniel rescued from the lions is more worthy of our adoration than Jesus, who subdued the fierceness of every opposing power, and gave to us "authority to tread on serpents and scorpions, and over all the power of the enemy." [4825] Finally, having no other names to offer us, he adds, "and others of a still more monstrous kind," thus casting a slight upon both Jonah and Daniel, for the spirit which is in Celsus cannot speak well of the righteous. __________________________________________________________________ [4825] Luke x. 19. __________________________________________________________________ Chapter LVIII. Let us now consider what follows. "They have also," says he, "a precept to this effect, that we ought not to avenge ourselves on one who injures us, or, as he expresses it, Whosoever shall strike thee on the one cheek, turn to him the other also.' This is an ancient saying, which had been admirably expressed long before, and which they have only reported in a coarser way. For Plato introduces Socrates conversing with Crito as follows: Must we never do injustice to any?' Certainly not.' And since we must never do injustice, must we not return injustice for an injustice that has been done to us, as most people think?' It seems to me that we should not.' But tell me, Crito, may we do evil to any one or not?' Certainly not, O Socrates.' Well, is it just, as is commonly said, for one who has suffered wrong to do wrong in return, or is it unjust?' It is unjust. Yes; for to do harm to a man is the same as to do him injustice.' You speak truly. We must then not do injustice in return for injustice, nor must we do evil to any one, whatever evil we may have suffered from him.' Thus Plato speaks; and he adds, Consider, then, whether you are at one with me, and whether, starting from this principle, we may not come to the conclusion that it is never right to do injustice, even in return for an injustice which has been received; or whether, on the other hand, you differ from me, and do not admit the principle from which we started. That has always been my opinion, and is so still.' [4826] Such are the sentiments of Plato, and indeed they were held by divine men before his time. But let this suffice as one example of the way in which this and other truths have been borrowed and corrupted. Any one who wishes can easily by searching find more of them." __________________________________________________________________ [4826] Plato's Crito, p. 49. __________________________________________________________________ Chapter LIX. When Celsus here or elsewhere finds himself unable to dispute the truth of what we say, but avers that the same things were said by the Greeks, our answer is, that if the doctrine be sound, and the effect of it good, whether it was made known to the Greeks by Plato or any of the wise men of Greece, or whether it was delivered to the Jews by Moses or any of the prophets, or whether it was given to the Christians in the recorded teaching of Jesus Christ, or in the instructions of His apostles, that does not affect the value of the truth communicated. It is no objection to the principles of Jews or Christians, that the same things were also said by the Greeks, especially if it be proved that the writings of the Jews are older than those of the Greeks. And further, we are not to imagine that a truth adorned with the graces of Grecian speech is necessarily better than the same when expressed in the more humble and unpretending language used by Jews and Christians, although indeed the language of the Jews, in which the prophets wrote the books which have come down to us, has a grace of expression peculiar to the genius of the Hebrew tongue. And even if we were required to show that the same doctrines have been better expressed among the Jewish prophets or in Christian writings, however paradoxical it may seem, we are prepared to prove this by an illustration taken from different kinds of food, and from the different modes of preparing them. Suppose that a kind of food which is wholesome and nutritious has been prepared and seasoned in such a way as to be fit, not for the simple tastes of peasants and poor labourers, but for those only who are rich and dainty in their tastes. Suppose, again, that that same food is prepared not to suit the tastes of the more delicate, but for the peasants, the poor labourers, and the common people generally, in short, so that myriads of persons might eat of it. Now if, according to the supposition, the food prepared in the one way promotes the health of those only who are styled the better classes, while none of the others could taste it, whereas when prepared in the other way it promoted the health of great multitudes of men, which shall we esteem as most contributing to the public welfare,--those who prepare food for persons of mark, or those who prepare it for the multitudes?--taking for granted that in both cases the food is equally wholesome and nourishing; while it is evident that the welfare of mankind and the common good are promoted better by that physician who attends to the health of the many, than by one who confines his attention to a few. __________________________________________________________________ Chapter LX. Now, after understanding this illustration, we have to apply it to the qualities of spiritual food with which the rational part of man is nourished. See, then, if Plato and the wise men among the Greeks, in the beautiful things they say, are not like those physicians who confine their attentions to what are called the better classes of society, and despise the multitude; whereas the prophets among the Jews, and the disciples of Jesus, who despise mere elegances of style, and what is called in Scripture "the wisdom of men," "the wisdom according to the flesh," which delights in what is obscure, resemble those who study to provide the most wholesome food for the largest number of persons. For this purpose they adapt their language and style to the capacities of the common people, and avoid whatever would seem foreign to them, lest by the introduction of strange forms of expression they should produce a distaste for their teaching. Indeed, if the true use of spiritual food, to keep up the figure, is to produce in him who partakes of it the virtues of patience and gentleness, must that discourse not be better prepared when it produces patience and gentleness in multitudes, or makes them grow in these virtues, than that which confines its effects to a select few, supposing that it does really make them gentle and patient? If a Greek wished by wholesome instruction to benefit people who understood only Egyptian or Syriac, the first thing that he would do would be to learn their language; and he would rather pass for a Barbarian among the Greeks, by speaking as the Egyptians or Syrians, in order to be useful to them, than always remain Greek, and be without the means of helping them. In the same way the divine nature, having the purpose of instructing not only those who are reputed to be learned in the literature of Greece, but also the rest of mankind, accommodated itself to the capacities of the simple multitudes whom it addressed. It seeks to win the attention of the more ignorant by the use of language which is familiar to them, so that they may easily be induced, after their first introduction, to strive after an acquaintance with the deeper truths which lie hidden in Scripture. For even the ordinary reader of Scripture may see that it contains many things which are too deep to be apprehended at first; but these are understood by such as devote themselves to a careful study of the divine word, and they become plain to them in proportion to the pains and zeal which they expend upon its investigation. __________________________________________________________________ Chapter LXI. From these remarks it is evident, that when Jesus said "coarsely," as Celsus terms it, "To him who shall strike thee on the one cheek, turn the other also; and if any man be minded to sue thee at the law, and take away thy coat, let him have thy cloak also," [4827] He expressed Himself in such a way as to make the precept have more practical effect than the words of Plato in the Crito; for the latter is so far from being intelligible to ordinary persons, that even those have a difficulty in understanding him, who have been brought up in the schools of learning, and have been initiated into the famous philosophy of Greece. It may also be observed, that the precept enjoining patience under injuries is in no way corrupted or degraded by the plain and simple language which our Lord employs, but that in this, as in other cases, it is a mere calumny against our religion which he utters when he says: "But let this suffice as one example of the way in which this and other truths have been borrowed and corrupted. Any one who wishes can easily by searching find more of them." __________________________________________________________________ [4827] Matt. v. 39, 40. __________________________________________________________________ Chapter LXII. Let us now see what follows. "Let us pass on," says he, "to another point. They cannot tolerate temples, altars, or images. [4828] In this they are like the Scythians, the nomadic tribes of Libya, the Seres who worship no god, and some other of the most barbarous and impious nations in the world. That the Persians hold the same notions is shown by Herodotus in these words: I know that among the Persians it is considered unlawful to erect images, altars, or temples; but they charge those with folly who do so, because, as I conjecture, they do not, like the Greeks, suppose the gods to be of the nature of men.' [4829] Heraclitus also says in one place: Persons who address prayers to these images act like those who speak to the walls, without knowing who the gods or the heroes are.' And what wiser lesson have they to teach us than Heraclitus? He certainly plainly enough implies that it is a foolish thing for a man to offer prayers to images, whilst he knows not who the gods and heroes are. This is the opinion of Heraclitus; but as for them, they go further, and despise without exception all images. If they merely mean that the stone, wood, brass, or gold which has been wrought by this or that workman cannot be a god, they are ridiculous with their wisdom. For who, unless he be utterly childish in his simplicity, can take these for gods, and not for offerings consecrated to the service of the gods, or images representing them? But if we are not to regard these as representing the Divine Being, seeing that God has a different form, as the Persians concur with them in saying, then let them take care that they do not contradict themselves; for they say that God made man His own image, and that He gave him a form like to Himself. However, they will admit that these images, whether they are like or not, are made and dedicated to the honour of certain beings. But they will hold that the beings to whom they are dedicated are not gods, but demons, and that a worshipper of God ought not to worship demons." __________________________________________________________________ [4828] [The temples here meant are such as enshrined images.] [4829] Herod., i. 131. __________________________________________________________________ Chapter LXIII. To this our answer is, that if the Scythians, the nomadic tribes of Libya, the Seres, who according to Celsus have no god, if those other most barbarous and impious nations in the world, and if the Persians even cannot bear the sight of temples, altars, and images, it does not follow because we cannot suffer them any more than they, that the grounds on which we object to them are the same as theirs. We must inquire into the principles on which the objection to temples and images is founded, in order that we may approve of those who object on sound principles, and condemn those whose principles are false. For one and the same thing may be done for different reasons. For example, the philosophers who follow Zeno of Citium abstain from committing adultery, the followers of Epicurus do so too, as well as others again who do so on no philosophical principles; but observe what different reasons determine the conduct of these different classes. The first consider the interests of society, and hold it to be forbidden by nature that a man who is a reasonable being should corrupt a woman whom the laws have already given to another, and should thus break up the household of another man. The Epicureans do not reason in this way; but if they abstain from adultery, it is because, regarding pleasure as the chief end of man, they perceive that one who gives himself up to adultery, encounters for the sake of this one pleasure a multitude of obstacles to pleasure, such as imprisonment, exile, and death itself. They often, indeed, run considerable risk at the outset, while watching for the departure from the house of the master and those in his interest. So that, supposing it possible for a man to commit adultery, and escape the knowledge of the husband, of his servants, and of others whose esteem he would forfeit, then the Epicurean would yield to the commission of the crime for the sake of pleasure. The man of no philosophical system, again, who abstains from adultery when the opportunity comes to him, does so generally from dread of the law and its penalties, and not for the sake of enjoying a greater number of other pleasures. You see, then, that an act which passes for being one and the same--namely, abstinence from adultery--is not the same, but differs in different men according to the motives which actuate it: one man refraining for sound reasons, another for such bad and impious ones as those of the Epicurean, and the common person of whom we have spoken. __________________________________________________________________ Chapter LXIV. As, then, this act of self-restraint, which in appearance is one and the same, is found in fact to be different in different persons, according to the principles and motives which lead to it; so in the same way with those who cannot allow in the worship of the Divine Being altars, or temples, or images. The Scythians, the Nomadic Libyans, the godless Seres, and the Persians, agree in this with the Christians and Jews, but they are actuated by very different principles. For none of these former abhor altars and images on the ground that they are afraid of degrading the worship of God, and reducing it to the worship of material things wrought by the hands of men. [4830] Neither do they object to them from a belief that the demons choose certain forms and places, whether because they are detained there by virtue of certain charms, or because for some other possible reason they have selected these haunts, where they may pursue their criminal pleasures, in partaking of the smoke of sacrificial victims. But Christians and Jews have regard to this command, "Thou shalt fear the Lord thy God, and serve Him alone;" [4831] and this other, "Thou shalt have no other gods before Me: thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them;" [4832] and again, "Thou shalt worship the Lord thy God, and Him only shalt thou serve." [4833] It is in consideration of these and many other such commands, that they not only avoid temples, altars, and images, but are ready to suffer death when it is necessary, rather than debase by any such impiety the conception which they have of the Most High God. __________________________________________________________________ [4830] [Note this wholesome fear of early Christians.] [4831] Deut. vi. 13. [4832] Ex. xx. 3, 4. [4833] Matt. iv. 10. __________________________________________________________________ Chapter LXV. In regard to the Persians, we have already said that though they do not build temples, yet they worship the sun and the other works of God. This is forbidden to us, for we have been taught not to worship the creature instead of the Creator, but to know that "the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God;" and "the earnest expectation of the creation is waiting for the revelation of the sons of God;" and "the creation was made subject to vanity, not willingly, but by reason of him who made it subject, in hope." [4834] We believe, therefore, that things "under the bondage of corruption," and "subject to vanity," which remain in this condition "in hope" of a better state, ought not in our worship to hold the place of God, the all-sufficient, and of His Son, the First-born of all creation. Let this suffice, in addition to what we have already said of the Persians, who abhor altars and images, but who serve the creature instead of the Creator. As to the passage quoted by Celsus from Heraclitus, the purport of which he represents as being, "that it is childish folly for one to offer prayers to images, whilst he knows not who the gods and heroes are," we may reply that it is easy to know that God and the Only-begotten Son of God, and those whom God has honoured with the title of God, and who partake of His divine nature, are very different from all the gods of the nations which are demons; but it is not possible at the same time to know God and to address prayers to images. [4835] __________________________________________________________________ [4834] Rom. viii. 19-21. [4835] [Let this be noted; and see book viii. 20, infra.] __________________________________________________________________ Chapter LXVI. And the charge of folly applies not only to those who offer prayers to images, but also to such as pretend to do so in compliance with the example of the multitude: and to this class belong the Peripatetic philosophers and the followers of Epicurus and Democritus. For there is no falsehood or pretence in the soul which is possessed with true piety towards God. Another reason also why we abstain from doing honour to images, is that we may give no support to the notion that the images are gods. It is on this ground that we condemn Celsus, and all others who, while admitting that they are not gods, yet, with the reputation of being wise men, render to them what passes for homage. In this way they lead into sin the multitude who follow their example, and who worship these images not simply out of deference to custom, but from a belief into which they have fallen that they are true gods, and that those are not to be listened to who hold that the objects of their worship are not true gods. Celsus, indeed, says that "they do not take them for gods, but only as offerings dedicated to the gods." But he does not prove that they are not rather dedicated to men than, as he says, to the honour of the gods themselves; for it is clear that they are the offerings of men who were in error in their views of the Divine Being. Moreover, we do not imagine that these images are representations of God, for they cannot represent a being who is invisible and incorporeal. [4836] But as Celsus supposes that we fall into a contradiction, whilst on the one hand we say that God has not a human form, and on the other we profess to believe that God made man the image of Himself, and created man the image of God; our answer is the same as has been given already, that we hold the resemblance to God to be preserved in the reasonable soul, which is formed to virtue, although Celsus, who does not see the difference between "being the image of God," and "being created after the image of God," pretends that we said, "God made man His own image, and gave him a form like to His own." But this also has been examined before. __________________________________________________________________ [4836] [Vol. ii. p. 186, note 1.] __________________________________________________________________ Chapter LXVII. His next remark upon the Christians is: "They will admit that these images, whether they are like or not, are made and dedicated to the honour of certain beings; but they will hold that the beings to whom they are dedicated are not gods, but demons, and that a worshipper of God ought not to worship demons." If he had been acquainted with the nature of demons, and with their several operations, whether led on to them by the conjurations of those who are skilled in the art, or urged on by their own inclination to act according to their power and inclination; if, I say, he had thoroughly understood this subject, which is both wide in extent and difficult for human comprehension, he would not have condemned us for saying that those who worship the Supreme Being should not serve demons. For ourselves, so far are we from wishing to serve demons, that by the use of prayers and other means which we learn from Scripture, we drive them out of the souls of men, out of places where they have established themselves, and even sometimes from the bodies of animals; for even these creatures often suffer from injuries inflicted upon them by demons. __________________________________________________________________ Chapter LXVIII. After all that we have already said concerning Jesus, it would be a useless repetition for us to answer these words of Celsus: "It is easy to convict them of worshipping not a god, not even demons, but a dead person." Leaving, then, this objection for the reason assigned, let us pass on to what follows: "In the first place, I would ask why we are not to serve demons? Is it not true that all things are ordered according to God's will, and that His providence governs all things? Is not everything which happens in the universe, whether it be the work of God, of angels, of other demons, or of heroes, regulated by the law of the Most High God? Have these not had assigned them various departments of which they were severally deemed worthy? Is it not just, therefore, that he who worships God should serve those also to whom God has assigned such power? Yet it is impossible, he says, for a man to serve many masters." Observe here again how he settles at once a number of questions which require considerable research, and a profound acquaintance with what is most mysterious in the government of the universe. For we must inquire into the meaning of the statement, that "all things are ordered according to God's will," and ascertain whether sins are or are not included among the things which God orders. For if God's government extends to sins not only in men, but also in demons and in any other spiritual beings who are capable of sin, it is for those who speak in this manner to see how inconvenient is the expression that "all things are ordered by the will of God." For it follows from it that all sins and all their consequences are ordered by the will of God, which is a different thing from saying that they come to pass with God's permission. For if we take the word "ordered" in its proper signification, and say that "all the results of sin were ordered," then it is evident that all things are ordered according to God's will, and that all, therefore, who do evil do not offend against His government. And the same distinction holds in regard to "providence." When we say that "the providence of God regulates all things," we utter a great truth if we attribute to that providence nothing but what is just and right. But if we ascribe to the providence of God all things whatsoever, however unjust they may be, then it is no longer true that the providence of God regulates all things, unless we refer directly to God's providence things which flow as results from His arrangements. Celsus maintains also, that "whatever happens in the universe, whether it be the work of God, of angels, of other demons, or of heroes, is regulated by the law of the Most High God." But this also is incorrect; for we cannot say that transgressors follow the law of God when they transgress; and Scripture declares that it is not only wicked men who are transgressors, but also wicked demons and wicked angels. __________________________________________________________________ Chapter LXIX. And it is not we alone who speak of wicked demons, but almost all who acknowledge the existence of demons. Thus, then, it is not true that all observe the law of the Most High; for all who fall away from the divine law, whether through heedlessness, or through depravity and vice, or through ignorance of what is right, all such do not keep the law of God, but, to use a new phrase which we find in Scripture, "the law of sin." I say, then, that in the opinion of most of those who believe in the existence of demons, some of them are wicked; and these, instead of keeping the law of God, offend against it. But, according to our belief, it is true of all demons, that they were not demons originally, but they became so in departing from the true way; so that the name "demons" is given to those beings who have fallen away from God. Accordingly, those who worship God must not serve demons. We may also learn the true nature of demons if we consider the practice of those who call upon them by charms to prevent certain things, or for many other purposes. For this is the method they adopt, in order by means of incantations and magical arts to invoke the demons, and induce them to further their wishes. Wherefore, the worship of all demons would be inconsistent in us who worship the Supreme God; and the service of demons is the service of so-called gods, for "all the gods of the heathen are demons." [4837] The same thing also appears from the fact that the dedication of the most famous of the so-called sacred places, whether temples or statues, was accompanied by curious magical incantations, which were performed by those who zealously served the demons with magical arts. Hence we are determined to avoid the worship of demons even as we would avoid death; and we hold that the worship, which is supposed among the Greeks to be rendered to gods at the altars, and images, and temples, is in reality offered to demons. __________________________________________________________________ [4837] Ps. xcv. 5 (LXX.); xcvi. 5 (Heb.) __________________________________________________________________ Chapter LXX. His next remark was, "Have not these inferior powers had assigned to them by God different departments, according as each was deemed worthy?" But this is a question which requires a very profound knowledge. For we must determine whether the Word of God, who governs all things, has appointed wicked demons for certain employments, in the same way as in states executioners are appointed, and other officers with cruel but needful duties to discharge; or whether as among robbers, who infest desert places, it is customary for them to choose out of their number one who may be their leader,--so the demons, who are scattered as it were in troops in different parts of the earth, have chosen for themselves a chief under whose command they may plunder and pillage the souls of men. To explain this fully, and to justify the conduct of the Christians in refusing homage to any object except the Most High God, and the First-born of all creation, who is His Word and God, we must quote this from Scripture, "All that ever came before Me are thieves and robbers: but the sheep did not hear them;" and again, "The thief cometh not, but for to steal, and to kill, and to destroy;" [4838] and other similar passages, as, "Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you;" [4839] and again, "Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet." [4840] But of these things Celsus knew nothing, or he would not have made use of language like this: "Is not everything which happens in the universe, whether it be the work of God, of angels, of other demons, or of heroes, regulated by the law of the Most High God? Have these not had assigned to them various departments of which they were severally deemed worthy? Is it not just, therefore, that he who serves God should serve those also to whom God has assigned such power?" To which he adds, "It is impossible, they say, for a man to serve many masters." This last point we must postpone to the next book; for this, which is the seventh book which we have written in answer to the treatise of Celsus, is already of sufficient length. __________________________________________________________________ [4838] John x. 8-10. [4839] Luke x. 19. [4840] Ps. xci. 13. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Book VIII. Chapter I. Having completed seven books, I now propose to begin the eighth. And may God and His Only-begotten Son the Word be with us, to enable us effectively to refute the falsehoods which Celsus has published under the delusive title of A True Discourse, and at the same time to unfold the truths of Christianity with such fulness as our purpose requires. And as Paul said, "We are ambassadors for Christ, as though God did beseech you by us," [4841] so would we in the same spirit and language earnestly desire to be ambassadors for Christ to men, even as the Word of God beseeches them to the love of Himself, seeking to win over to righteousness, truth, and the other virtues, those who, until they receive the doctrines of Jesus Christ, live in darkness about God and in ignorance of their Creator. Again, then, I would say, may God bestow upon us His pure and true Word, even "the Lord strong and mighty in battle" [4842] against sin. We must now proceed to state the next objection of Celsus, and afterwards to answer it. __________________________________________________________________ [4841] 2 Cor. v. 20. [4842] Ps. xxiv. 8. __________________________________________________________________ Chapter II. In a passage previously quoted Celsus asks us why we do not worship demons, and to his remarks on demons we gave such an answer as seemed to us in accordance with the divine word. After having put this question for the purpose of leading us to the worship of demons, he represents us as answering that it is impossible to serve many masters. "This," he goes on to say, "is the language of sedition, and is only used by those who separate themselves and stand aloof from all human society. Those who speak in this way ascribe," as he supposes, "their own feelings and passions to God. It does hold true among men, that he who is in the service of one master cannot well serve another, because the service which he renders to the one interferes with that which he owes to the other; and no one, therefore, who has already engaged himself to the service of one, must accept that of another. And, in like manner, it is impossible to serve at the same time heroes or demons of different natures. But in regard to God, who is subject to no suffering or loss, it is," he thinks, "absurd to be on our guard against serving more gods, as though we had to do with demi-gods, or other spirits of that sort." He says also, "He who serves many gods does that which is pleasing to the Most High, because he honours that which belongs to Him." And he adds, "It is indeed wrong to give honour to any to whom God has not given honour." "Wherefore," he says, "in honouring and worshipping all belonging to God, we will not displease Him to whom they all belong." __________________________________________________________________ Chapter III. Before proceeding to the next point, it may be well for us to see whether we do not accept with approval the saying, "No man can serve two masters," with the addition, "for either he will hate the one, and love the other; or else he will hold to the one, and despise the other," and further, "Ye cannot serve God and mammon." [4843] The defence of this passage will lead us to a deeper and more searching inquiry into the meaning and application of the words "gods" and "lords." Divine Scripture teaches us that there is "a great Lord above all gods." [4844] And by this name "gods" we are not to understand the objects of heathen worship (for we know that "all the gods of the heathen are demons" [4845] ), but the gods mentioned by the prophets as forming an assembly, whom God "judges," and to each of whom He assigns his proper work. For "God standeth in the assembly of the gods: He judgeth among the gods." [4846] For "God is Lord of gods," who by His Son "hath called the earth from the rising of the sun unto the going down thereof." [4847] We are also commanded to "give thanks to the God of gods." [4848] Moreover, we are taught that "God is not the God of the dead, but of the living." [4849] Nor are these the only passages to this effect; but there are very many others. __________________________________________________________________ [4843] Matt. vi. 24. [4844] Ps. xcvii. 9. [4845] Ps. xcvi. 5. [4846] Ps. lxxxii. 1. [4847] Ps. l. 1. [4848] Ps. cxxxvi. 2. [4849] Matt. xxii. 32. __________________________________________________________________ Chapter IV. The sacred Scriptures teach us to think, in like manner, of the Lord of lords. For they say in one place, "Give thanks to the God of gods, for His mercy endureth for ever. Give thanks to the Lord of lords, for His mercy endureth for ever;" and in another, "God is King of kings, and Lord of lords." For Scripture distinguishes between those gods which are such only in name and those which are truly gods, whether they are called by that name or not; and the same is true in regard to the use of the word "lords." To this effect Paul says, "For though there be that are called gods, whether in heaven or in earth, as there are gods many, and lords many." [4850] But as the God of gods calls whom He pleases through Jesus to his inheritance, "from the east and from the west," and the Christ of God thus shows His superiority to all rulers by entering into their several provinces, and summoning men out of them to be subject to Himself, Paul therefore, with this in view, goes on to say, "But to us there is but one God, the Father, of whom are all things, and one Lord Jesus Christ, by whom are all things, and we by Him;" adding, as if with a deep sense of the marvellous and mysterious nature of the doctrine, "Howbeit there is not in every man that knowledge." When he says, "To us there is but one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things," by "us" he means himself and all those who have risen up to the supreme God of gods and to the supreme Lord of lords. Now he has risen to the supreme God who gives Him an entire and undivided worship through His Son--the word and wisdom of God made manifest in Jesus. For it is the Son alone who leads to God those who are striving, by the purity of their thoughts, words, and deeds, to come near to God the Creator of the universe. I think, therefore, that the prince of this world, who "transforms himself into an angel of light," [4851] was referring to this and such like statements in the words, "Him follows a host of gods and demons, arranged in eleven bands." [4852] Speaking of himself and the philosophers, he says, "We are of the party of Jupiter; others belong to other demons." __________________________________________________________________ [4850] 1 Cor. viii. 5, etc. [4851] 2 Cor. xi. 14. [4852] Plato, Phædrus, p. 246. __________________________________________________________________ Chapter V. Whilst there are thus many gods and lords, whereof some are such in reality, and others are such only in name, we strive to rise not only above those whom the nations of the earth worship as gods, but also beyond those spoken of as gods in Scripture, of whom they are wholly ignorant who are strangers to the covenants of God given by Moses and by our Saviour Jesus, and who have no part in the promises which He has made to us through them. That man rises above all demon-worship who does nothing that is pleasing to demons; and he rises to a blessedness beyond that of those whom Paul calls "gods," if he is enabled, like them, or in any way he may, "to look not at the things which are seen, but at the things which are unseen." And he who considers that "the earnest expectation of the creature waiteth for the manifestation of the sons of God, not willingly, but by reason of him who subjected the same in hope," whilst he praises the creature, and sees how "it shall be freed altogether from the bondage of corruption, and restored to the glorious liberty of the children of God," [4853] --such a one cannot be induced to combine with the service of God the service of any other, or to serve two masters. There is therefore nothing seditious or factious in the language of those who hold these views, and who refuse to serve more masters than one. To them Jesus Christ is an all-sufficient Lord, who Himself instructs them, in order that when fully instructed He may form them into a kingdom worthy of God, and present them to God the Father. But indeed they do in a sense separate themselves and stand aloof from those who are aliens from the commonwealth of God and strangers to His covenants, in order that they may live as citizens of heaven, "coming to the living God, and to the city of God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born, which are written in heaven." [4854] __________________________________________________________________ [4853] Rom. viii. 19, 20. [4854] Heb. xii. 22, 23. __________________________________________________________________ Chapter VI. But when we refuse to serve any other than God through His word and wisdom, we do so, not as though we would thereby be doing any harm or injury to God, in the same way as injury would be done to a man by his servant entering into the service of another, but we fear that we ourselves should suffer harm by depriving ourselves of our portion in God, through which we live in the participation of the divine blessedness, and are imbued with that excellent spirit of adoption which in the sons of the heavenly Father cries, not with words, but with deep effect in the inmost heart, "Abba, Father." The Lacedæmonian ambassadors, when brought before the king of Persia, refused to prostrate themselves before him, when the attendants endeavoured to compel them to do so, out of respect for that which alone had authority and lordship over them, namely, the law of Lycurgus. [4855] But they who have a much greater and diviner embassy in "being ambassadors for Christ" should not worship any ruler among Persians, or Greeks or Egyptians, or of any nation whatever, even although their officers and ministers, demons and angels of the devil, should seek to compel them to do so, and should urge them to set at nought a law which is mightier than all the laws upon earth. For the Lord of those who are "ambassadors for Christ" is Christ Himself, whose ambassadors they are, and who is "the Word, who was in the beginning, was with God, and was God." [4856] __________________________________________________________________ [4855] Herod., vii. 136. [4856] John i. 1. __________________________________________________________________ Chapter VII. But when Celsus speaks of heroes and demons, he starts a deeper question than he is aware of. For after the statement which he made in regard to service among men, that "the first master is injured when any of his servants wishes at the same time to serve another," he adds, that "the same holds true of heroes, and other demons of that kind." Now we must inquire of him what nature he thinks those heroes and demons possess of whom he affirms that he who serves one hero may not serve another, and he who serves one demon may not serve another, as though the former hero or demon would be injured in the same way as men are injured when they who serve them first afterwards give themselves to the service of others. Let him also state what loss he supposes those heroes or demons will suffer. For he will be driven either to plunge into endless absurdities, and first repeat, then retract his previous statements; or else to abandon his frivolous conjectures, and confess that he understands nothing of the nature of heroes and demons. And in regard to his statement, that men suffer injury when the servant of one man enters the service of a second master, the question arises: "What is the nature of the injury which is done to the former master by a servant who, while serving him, wishes at the same time to serve another?" __________________________________________________________________ Chapter VIII. For if he answers, as one who is unlearned and ignorant of philosophy, that the injury sustained is one which regards things that are outside of us, it will be plainly manifest that he knows nothing of that famous saying of Socrates, "Anytus and Melitus may kill me, but they cannot injure me; for it is impossible that the better should ever be injured by the worse." But if by injury he means a wicked impulse or an evil habit, it is plain that no injury of this kind would befall the wise, by one man serving two wise men in different places. If this sense does not suit his purpose, it is evident that his endeavours are vain to weaken the authority of the passage, "No man can serve two masters;" for these words can be perfectly true only when they refer to the service which we render to the Most High through His Son, who leadeth us to God. And we will not serve God as though He stood in need of our service, or as though He would be made unhappy if we ceased to serve Him; but we do it because we are ourselves benefited by the service of God, and because we are freed from griefs and troubles by serving the Most High God through His only-begotten Son, the Word and Wisdom. __________________________________________________________________ Chapter IX. And observe the recklessness of that expression, "For if thou worship any other of the things in the universe," as though he would have us believe that we are led by our service of God to the worship of any other things which belong to God, without any injury to ourselves. But, as if feeling his error, he corrects the words, "If thou worship any other of the things in the universe," by adding, "We may honour none, however, except those to whom that right has been given by God." And we would put to Celsus this question in regard to those who are honoured as gods, as demons, or as heroes: "Now, sir, can you prove that the right to be honoured has been given to these by God, and that it has not arisen from the ignorance and folly of men who in their wanderings have fallen away from Him to whom alone worship and service are properly due? You said a little ago, O Celsus, that Antinous, the favourite of Adrian, is honoured; but surely you will not say that the right to be worshipped as a god was given to him by the God of the universe? And so of the others, we ask proof that the right to be worshipped was given to them by the Most High God." But if the same question is put to us in regard to the worship of Jesus, we will show that the right to be honoured was given to Him by God, "that all may honour the Son, even as they honour the Father." [4857] For all the prophecies which preceded His birth were preparations for His worship. And the wonders which He wrought--through no magical art, as Celsus supposes, but by a divine power, which was foretold by the prophets--have served as a testimony from God in behalf of the worship of Christ. He who honours the Son, who is the Word and Reason, acts in nowise contrary to reason, and gains for himself great good; he who honours Him, who is the Truth, becomes better by honouring truth: and this we may say of honouring wisdom, righteousness, and all the other names by which the sacred Scriptures are wont to designate the Son of God. __________________________________________________________________ [4857] John v. 23. __________________________________________________________________ Chapter X. But that the honour which we pay to the Son of God, as well as that which we render to God the Father, consists of an upright course of life, is plainly taught us by the passage, "Thou that makest thy boast of the law, through breaking the law dishonourest thou God?" [4858] and also, "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?" [4859] For if he who transgresses the law dishonours God by his transgression, and he who treads under foot the word treads under foot the Son of God, it is evident that he who keeps the law honours God, and that the worshipper of God is he whose life is regulated by the principles and precepts of the divine word. Had Celsus known who they are who are God's people, and that they alone are wise,--and who they are who are strangers to God, and that these are all the wicked who have no desire to give themselves to virtue, he would have considered before he gave expression to the words, "How can he who honours any of those whom God acknowledges as His own be displeasing to God, to whom they all belong?" __________________________________________________________________ [4858] Rom. ii. 23. [4859] Heb. x. 29. __________________________________________________________________ Chapter XI. He adds, "And indeed he who, when speaking of God, asserts that there is only one who may be called Lord, speaks impiously, for he divides the kingdom of God, and raises a sedition therein, implying that there are separate factions in the divine kingdom, and that there exists one who is His enemy." He might speak after this fashion, if he could prove by conclusive arguments that those who are worshipped as gods by the heathens are truly gods, and not merely evil spirits, which are supposed to haunt statues and temples and altars. But we desire not only to understand the nature of that divine kingdom of which we are continually speaking and writing, but also ourselves to be of those who are under the rule of God alone, so that the kingdom of God may be ours. Celsus, however, who teaches us to worship many gods, ought in consistency not to speak of "the kingdom of God," but of "the kingdom of the gods." There are therefore no factions in the kingdom of God, nor is there any god who is an adversary to Him, although there are some who, like the Giants and Titans, in their wickedness wish to contend with God in company with Celsus, and those who declare war against Him who has by innumerable proofs established the claims of Jesus, and against Him who, as the Word, did, for the salvation of our race, show Himself before all the world in such a form as each was able to receive Him. __________________________________________________________________ Chapter XII. In what follows, some may imagine that he says something plausible against us. "If," says he, "these people worshipped one God alone, and no other, they would perhaps have some valid argument against the worship of others. But they pay excessive reverence to one who has but lately appeared among men, and they think it no offence against God if they worship also His servant." To this we reply, that if Celsus had known that saying, "I and My Father are one," [4860] and the words used in prayer by the Son of God, "As Thou and I are one," [4861] he would not have supposed that we worship any other besides Him who is the Supreme God. "For," says He, "My Father is in Me, and I in Him." [4862] And if any should from these words be afraid of our going over to the side of those who deny that the Father and the Son are two persons, let him weigh that passage, "And the multitude of them that believed were of one heart and of one soul," [4863] that he may understand the meaning of the saying, "I and My Father are one." We worship one God, the Father and the Son, therefore, as we have explained; and our argument against the worship of other gods still continues valid. And we do not "reverence beyond measure one who has but lately appeared," as though He did not exist before; [4864] for we believe Himself when He says, "Before Abraham was, I am." [4865] Again He says, "I am the truth;" [4866] and surely none of us is so simple as to suppose that truth did not exist before the time when Christ appeared. [4867] We worship, therefore, the Father of truth, and the Son, who is the truth; and these, while they are two, considered as persons or subsistences, are one in unity of thought, in harmony and in identity of will. So entirely are they one, that he who has seen the Son, "who is the brightness of God's glory, and the express image of His person," [4868] has seen in Him who is the image of God, God Himself. __________________________________________________________________ [4860] John x. 30. [4861] John xvii. 22. [4862] John xiv. 11, and xvii. 21. [4863] Acts iv. 32. [4864] [See note infra, cap. xxvi. S.] [4865] John viii. 58. [4866] John xiv. 6. [4867] [he tes aletheias ousia: see Neander's History of the Church, vol. ii. pp. 282, 283; also note supra, book vi. cap. lxiv. p. 603. S.] [4868] Heb. i. 3. __________________________________________________________________ Chapter XIII. He further supposes, that "because we join along with the worship of God the worship of His Son, it follows that, in our view, not only God, but also the servants of God, are to be worshipped." If he had meant this to apply to those who are truly the servants of God, after His only-begotten Son,--to Gabriel and Michael, and the other angels and archangels, and if he had said of these that they ought to be worshipped,--if also he had clearly defined the meaning of the word "worship," and the duties of the worshippers,--we might perhaps have brought forward such thoughts as have occurred to us on so important a subject. But as he reckons among the servants of God the demons which are worshipped by the heathen, he cannot induce us, on the plea of consistency, to worship such as are declared by the word to be servants of the evil one, the prince of this world, who leads astray from God as many as he can. We decline, therefore, altogether to worship and serve those whom other men worship, for the reason that they are not servants of God. For if we had been taught to regard them as servants of the Most High, we would not have called them demons. Accordingly, we worship with all our power the one God, and His only Son, the Word and the Image of God, by prayers and supplications; and we offer our petitions to the God of the universe through His only-begotten Son. To the Son we first present them, and beseech Him, as "the propitiation for our sins," [4869] and our High Priest, to offer our desires, and sacrifices, and prayers, to the Most High. Our faith, therefore, is directed to God through His Son, who strengthens it in us; and Celsus can never show that the Son of God is the cause of any sedition or disloyalty in the kingdom of God. We honour the Father when we admire His Son, the Word, and Wisdom, and Truth, and Righteousness, and all that He who is the Son of so great a Father is said in Scripture to be. So much on this point. __________________________________________________________________ [4869] 1 John ii. 2. __________________________________________________________________ Chapter XIV. Again Celsus proceeds: "If you should tell them that Jesus is not the Son of God, but that God is the Father of all, and that He alone ought to be truly worshipped, they would not consent to discontinue their worship of him who is their leader in the sedition. And they call him Son of God, not out of any extreme reverence for God, but from an extreme desire to extol Jesus Christ." We, however, have learned who the Son of God is, and know that He is "the brightness of His glory, and the express image of His person," and "the breath of the power of God, and a pure influence flowing from the glory of the Almighty;" moreover, "the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness." [4870] We know, therefore, that He is the Son of God, and that God is His father. And there is nothing extravagant or unbecoming the character of God in the doctrine that He should have begotten such an only Son; and no one will persuade us that such a one is not a Son of the unbegotten God and Father. If Celsus has heard something of certain persons holding that the Son of God is not the Son of the Creator of the universe, that is a matter which lies between him and the supporters of such an opinion. Jesus is, then, not the leader of any seditious movement, but the promoter of peace. For He said to His disciples, "Peace I leave with you, My peace I give unto you;" and as He knew that it would be men of the world, and not men of God, who would wage war against us, he added, "Not as the world giveth peace, do I give peace unto you." [4871] And even although we are oppressed in the world, we have confidence in Him who said, "In the world ye shall have tribulation; but be of good cheer, I have overcome the world." And it is He whom we call Son of God--Son of that God, namely, whom, to quote the words of Celsus, "we most highly reverence;" and He is the Son who has been most highly exalted by the Father. Grant that there may be some individuals among the multitudes of believers who are not in entire agreement with us, and who incautiously assert that the Saviour is the Most High God; however, we do not hold with them, but rather believe Him when He says, "The Father who sent Me is greater than I." [4872] We would not therefore make Him whom we call Father inferior--as Celsus accuses us of doing--to the Son of God. __________________________________________________________________ [4870] Wisd. vii. 25, 26. [4871] John xiv. 27. [4872] John xiv. 28. __________________________________________________________________ Chapter XV. Celsus goes on to say: "That I may give a true representation of their faith, I will use their own words, as given in what is called A Heavenly Dialogue: If the Son is mightier than God, and the Son of man is Lord over Him, who else than the Son can be Lord over that God who is the ruler over all things? How comes it, that while so many go about the well, no one goes down into it? Why art thou afraid when thou hast gone so far on the way? Answer: Thou art mistaken, for I lack neither courage nor weapons.' Is it not evident, then, that their views are precisely such as I have described them to be? They suppose that another God, who is above the heavens, is the Father of him whom with one accord they honour, that they may honour this Son of man alone, whom they exalt under the form and name of the great God, and whom they assert to be stronger than God, who rules the world, and that he rules over Him. And hence that maxim of theirs, It is impossible to serve two masters,' is maintained for the purpose of keeping up the party who are on the side of this Lord." Here, again, Celsus quotes opinions from some most obscure sect of heretics, and ascribes them to all Christians. I call it "a most obscure sect;" for although we have often contended with heretics, yet we are unable to discover from what set of opinions he has taken this passage, if indeed he has quoted it from any author, and has not rather concocted it himself, or added it as an inference of his own. For we who say that the visible world is under the government to Him who created all things, do thereby declare that the Son is not mightier than the Father, but inferior to Him. And this belief we ground on the saying of Jesus Himself, "The Father who sent Me is greater than I." And none of us is so insane as to affirm that the Son of man is Lord over God. But when we regard the Saviour as God the Word, and Wisdom, and Righteousness, and Truth, we certainly do say that He has dominion over all things which have been subjected to Him in this capacity, but not that His dominion extends over the God and Father who is Ruler over all. [4873] Besides, as the Word rules over none against their will, there are still wicked beings--not only men, but also angels, and all demons--over whom we say that in a sense He does not rule, since they do not yield Him a willing obedience; but, in another sense of the word, He rules even over them, in the same way as we say that man rules over the irrational animals,--not by persuasion, but as one who tames and subdues lions and beasts of burden. Nevertheless, he leaves no means untried to persuade even those who are still disobedient to submit to His authority. So far as we are concerned, therefore, we deny the truth of that which Celsus quotes as one of our sayings, "Who else than He can be Lord over Him who is God over all?" __________________________________________________________________ [4873] [See note, book ii. cap. ix. p. 433. S.] __________________________________________________________________ Chapter XVI. The remaining part of the extract given by Celsus seems to have been taken from some other form of heresy, and the whole jumbled together in strange confusion: "How is it, that while so many go about the well, no one goes down into it? Why dost thou shrink with fear when thou hast gone so far on the way? Answer: Thou art mistaken, for I lack neither courage nor weapons." We who belong to the Church which takes its name from Christ, assert that none of these statements are true. For he seems to have made them simply that they might harmonize with what he had said before; but they have no reference to us. For it is a principle with us, not to worship any god whom we merely "suppose" to exist, but Him alone who is the Creator of this universe, and of all things besides which are unseen by the eye of sense. These remarks of Celsus may apply to those who go on another road and tread other paths from us,--men who deny the Creator, and make to themselves another god under a new form, having nothing but the name of God, whom they esteem higher than the Creator; and with these may be joined any that there may be who say that the Son is greater than the God who rules all things. In reference to the precept that we ought not to serve two masters, we have already shown what appears to us the principle contained in it, when we proved that no sedition or disloyalty could be charged against the followers of Jesus their Lord, who confess that they reject every other lord, and serve Him alone who is the Son and Word of God. __________________________________________________________________ Chapter XVII. Celsus then proceeds to say that "we shrink from raising altars, statues, and temples; and this," he thinks, "has been agreed upon among us as the badge or distinctive mark of a secret and forbidden society." He does not perceive that we regard the spirit of every good man as an altar from which arises an incense which is truly and spiritually sweet-smelling, namely, the prayers ascending from a pure conscience. Therefore it is said by John in the Revelation, "The odours are the prayers of saints;" [4874] and by the Psalmist, "Let my prayer come up before Thee as incense." [4875] And the statues and gifts which are fit offerings to God are the work of no common mechanics, but are wrought and fashioned in us by the Word of God, to wit, the virtues in which we imitate "the First-born of all creation," who has set us an example of justice, of temperance, of courage, of wisdom, of piety, and of the other virtues. In all those, then, who plant and cultivate within their souls, according to the divine word, temperance, justice, wisdom, piety, and other virtues, these excellences are their statues they raise, in which we are persuaded that it is becoming for us to honour the model and prototype of all statues: "the image of the invisible God," God the Only-begotten. And again, they who "put off the old man with his deeds, and put on the new man, which is renewed in knowledge after the image of Him that hath created him," in taking upon them the image of Him who hath created them, do raise within themselves a statue like to what the Most High God Himself desires. And as among statuaries there are some who are marvellously perfect in their art, as for example Pheidias and Polycleitus, and among painters, Zeuxis and Apelles, whilst others make inferior statues, and others, again, are inferior to the second-rate artists,--so that, taking all together, there is a wide difference in the execution of statues and pictures,--in the same way there are some who form images of the Most High in a better manner and with a more perfect skill; so that there is no comparison even between the Olympian Jupiter of Pheidias and the man who has been fashioned according to the image of God the Creator. But by far the most excellent of all these throughout the whole creation is that image in our Saviour who said, "My Father is in Me." __________________________________________________________________ [4874] Rev. v. 8. [4875] Ps. cxli. 2. __________________________________________________________________ Chapter XVIII. And every one who imitates Him according to his ability, does by this very endeavour raise a statue according to the image of the Creator, for in the contemplation of God with a pure heart they become imitators of Him. And, in general, we see that all Christians strive to raise altars and statues as we have described them and these not of a lifeless and senseless kind and not to receive greedy spirits intent upon lifeless things, but to be filled with the Spirit of God who dwells in the images of virtue of which we have spoken, and takes His abode in the soul which is conformed to the image of the Creator. Thus the Spirit of Christ dwells in those who bear, so to say, a resemblance in form and feature to Himself. And the Word of God, wishing to set this clearly before us, represents God as promising to the righteous, "I will dwell in them, and walk among them; and I will be their God, and they shall be My people." [4876] And the Saviour says, "If any man hear My words, and do them, I and My Father will come to him, and make Our abode with him." [4877] Let any one, therefore, who chooses compare the altars which I have described with those spoken of by Celsus, and the images in the souls of those who worship the Most High God with the statues of Pheidias, Polycleitus, and such like, and he will clearly perceive, that while the latter are lifeless things, and subject to the ravages of time, the former abide in the immortal spirit as long as the reasonable soul wishes to preserve them. __________________________________________________________________ [4876] 2 Cor. vi. 16. [4877] John xiv. 23. __________________________________________________________________ Chapter XIX. And if, further, temples are to be compared with temples, that we may prove to those who accept the opinions of Celsus that we do not object to the erection of temples suited to the images and altars of which we have spoken, but that we do refuse to build lifeless temples to the Giver of all life, let any one who chooses learn how we are taught, that our bodies are the temple of God, and that if any one by lust or sin defiles the temple of God, he will himself be destroyed, as acting impiously towards the true temple. Of all the temples spoken of in this sense, the best and most excellent was the pure and holy body of our Saviour Jesus Christ. When He knew that wicked men might aim at the destruction of the temple of God in Him, but that their purposes of destruction would not prevail against the divine power which had built that temple, He says to them, "Destroy this temple, and in three days I will raise it again....This He said of the temple of His body." [4878] And in other parts of holy Scripture where it speaks of the mystery of the resurrection to those whose ears are divinely opened, it says that the temple which has been destroyed shall be built up again of living and most precious stones, thereby giving us to understand that each of those who are led by the word of God to strive together in the duties of piety, will be a precious stone in the one great temple of God. Accordingly, Peter says, "Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ;" [4879] and Paul also says, "Being built upon the foundation of the apostles and prophets, Jesus Christ our Lord being the chief cornerstone." [4880] And there is a similar hidden allusion in this passage in Isaiah, which is addressed to Jerusalem: "Behold, I will lay thy stones with carbuncles, and lay thy foundations with sapphires. And I will make thy battlements of jasper, and thy gates of crystal, and all thy borders of pleasant stones. And all thy children shall be taught of the Lord; and great shall be the peace of thy children. In righteousness shalt thou be established." [4881] __________________________________________________________________ [4878] John ii. 19, 21. [4879] 1 Pet. ii. 5. [4880] Eph. ii. 20. [4881] Isa. liv. 11-14. __________________________________________________________________ Chapter XX. There are, then, among the righteous some who are carbuncles, others sapphires, others jaspers, and others crystals, and thus there is among the righteous every kind of choice and precious stone. As to the spiritual meaning of the different stones,--what is their nature, and to what kind of soul the name of each precious stone especially applies,--we cannot at present stay to examine. We have only felt it necessary to show thus briefly what we understand by temples, and what the one Temple of God built of precious stones truly means. For as if in some cities a dispute should arise as to which had the finest temples, those who thought their own were the best would do their utmost to show the excellence of their own temples and the inferiority of the others,--in like manner, when they reproach us for not deeming it necessary to worship the Divine Being by raising lifeless temples, we set before them our temples, and show to such at least as are not blind and senseless, like their senseless gods, that there is no comparison between our statues and the statues of the heathen, nor between our altars, with what we may call the incense ascending from them, and the heathen altars, with the fat and blood of the victims; nor, finally, between the temples of senseless gods, admired by senseless men, who have no divine faculty for perceiving God, and the temples, statues, and altars which are worthy of God. It is not therefore true that we object to building altars, statues, and temples, because we have agreed to make this the badge of a secret and forbidden society; but we do so, because we have learnt from Jesus Christ the true way of serving God, and we shrink from whatever, under a pretence of piety, leads to utter impiety those who abandon the way marked out for us by Jesus Christ. For it is He who alone is the way of piety, as He truly said, "I am the way, the truth, the life." __________________________________________________________________ Chapter XXI. Let us see what Celsus further says of God, and how he urges us to the use of those things which are properly called idol offerings, or, still better, offerings to demons, although, in his ignorance of what true sanctity is, and what sacrifices are well-pleasing to God, he call them "holy sacrifices." His words are, "God is the God of all alike; He is good, He stands in need of nothing, and He is without jealousy. What, then, is there to hinder those who are most devoted to His service from taking part in public feasts. I cannot see the connection which he fancies between God's being good, and independent, and free from jealousy, and His devoted servants taking part in public feasts. I confess, indeed, that from the fact that God is good, and without want of anything, and free from jealousy, it would follow as a consequence that we might take part in public feasts, if it were proved that the public feasts had nothing wrong in them, and were grounded upon true views of the character of God, so that they resulted naturally from a devout service of God. If, however, the so-called public festivals can in no way be shown to accord with the service of God, but may on the contrary be proved to have been devised by men when occasion offered to commemorate some human events, or to set forth certain qualities of water or earth, or the fruits of the earth,--in that case, it is clear that those who wish to offer an enlightened worship to the Divine Being will act according to sound reason, and not take part in the public feasts. For "to keep a feast," as one of the wise men of Greece has well said, "is nothing else than to do one's duty;" [4882] and that man truly celebrates a feast who does his duty and prays always, offering up continually bloodless sacrifices in prayer to God. That therefore seems to me a most noble saying of Paul, "Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain." [4883] __________________________________________________________________ [4882] Thucyd., book i. sect. lxx. [4883] Gal. iv. 10, 11. __________________________________________________________________ Chapter XXII. If it be objected to us on this subject that we ourselves are accustomed to observe certain days, as for example the Lord's day, the Preparation, the Passover, or Pentecost, I have to answer, that to the perfect Christian, who is ever in his thoughts, words, and deeds serving his natural Lord, God the Word, all his days are the Lord's, and he is always keeping the Lord's day. He also who is unceasingly preparing himself for the true life, and abstaining from the pleasures of this life which lead astray so many,--who is not indulging the lust of the flesh, but "keeping under his body, and bringing it into subjection,"--such a one is always keeping Preparation-day. Again, he who considers that "Christ our Passover was sacrificed for us," and that it is his duty to keep the feast by eating of the flesh of the Word, never ceases to keep the paschal feast; for the pascha means a "passover," and he is ever striving in all his thoughts, words, and deeds, to pass over from the things of this life to God, and is hastening towards the city of God. And, finally, he who can truly say, "We are risen with Christ," and "He hath exalted us, and made us to sit with Him in heavenly places in Christ," is always living in the season of Pentecost; and most of all, when going up to the upper chamber, like the apostles of Jesus, he gives himself to supplication and prayer, that he may become worthy of receiving "the mighty wind rushing from heaven," which is powerful to destroy sin and its fruits among men, and worthy of having some share of the tongue of fire which God sends. __________________________________________________________________ Chapter XXIII. But the majority of those who are accounted believers are not of this advanced class; but from being either unable or unwilling to keep every day in this manner, they require some sensible memorials to prevent spiritual things from passing altogether away from their minds. It is to this practice of setting apart some days distinct from others, that Paul seems to me to refer in the expression, "part of the feast;" [4884] and by these words he indicates that a life in accordance with the divine word consists not "in a part of the feast," but in one entire and never ceasing festival. [4885] Again, compare the festivals, observed among us as these have been described above, with the public feasts of Celsus and the heathen, and say if the former are not much more sacred observances than those feasts in which the lust of the flesh runs riot, and leads to drunkenness and debauchery. It would be too long for us at present to show why we are required by the law of God to keep its festivals by eating "the bread of affliction," [4886] or "unleavened with bitter herbs," [4887] or why it says, "Humble your souls," [4888] and such like. For it is impossible for man, who is a compound being, in which "the flesh lusteth against the Spirit, and the Spirit against the flesh," [4889] to keep the feast with his whole nature; for either he keeps the feast with his spirit and afflicts the body, which through the lust of the flesh is unfit to keep it along with the spirit, or else he keeps it with the body, and the spirit is unable to share in it. But we have for the present said enough on the subject of feasts. __________________________________________________________________ [4884] Col. ii. 16. The whole passage in the English version is, "Let no man judge you in meat, or in drink, or in respect of an holyday" (en merei heortes). Origen's interpretation is not followed by any modern expositors. It is adopted by Chrysostom and Theodoret. [4885] [Dr. Hessey notes this as "a curious comment" of Origen's on St. Paul's language: Bampton Lectures, On Sunday: its Origin, History, and Present Obligation, pp. 48, 286-289, 4th ed. S.] [4886] Deut. xvi. 3. [4887] Ex. xii. 8. [4888] Lev. xvi. 29. [4889] Gal. v. 17. __________________________________________________________________ Chapter XXIV. Let us now see on what grounds Celsus urges us to make use of the idol offerings and the public sacrifices in the public feasts. His words are, "If these idols are nothing, what harm will there be in taking part in the feast? On the other hand, if they are demons, it is certain that they too are God's creatures, and that we must believe in them, sacrifice to them according to the laws, and pray to them that they may be propitious." In reference to this statement, it would be profitable for us to take up and clearly explain the whole passage of the first Epistle to the Corinthians, in which Paul treats of offerings to idols. [4890] The apostle draws from the fact that "an idol is nothing in the world," the consequence that it is injurious to use things offered to idols; and he shows to those who have ears to hear on such subjects, that he who partakes of things offered to idols is worse than a murderer, for he destroys his own brethren, for whom Christ died. And further, he maintains that the sacrifices are made to demons; and from that he proceeds to show that those who join the table of demons become associated with the demons; and he concludes that a man cannot both be a partaker of the table of the Lord and of the table of demons. But since it would require a whole treatise to set forth fully all that is contained on this subject in the Epistle to the Corinthians, we shall content ourselves with this brief statement of the argument; for it will be evident to any one who carefully considers what has been said, that even if idols are nothing, nevertheless it is an awful thing to join in idol festivals. And even supposing that there are such beings as demons to whom the sacrifices are offered, it has been clearly shown that we are forbidden to take part in these festivals, when we know the difference between the table of the Lord and the table of demons. And knowing this, we endeavour as much as we can to be always partakers of the Lord's table, and beware to the utmost of joining at any time the table of demons. __________________________________________________________________ [4890] 1 Cor. viii. 4, 11. __________________________________________________________________ Chapter XXV. Celsus says that "the demons belong to God, and are therefore to be believed, to be sacrificed to according to laws, and to be prayed to that they may be propitious." Those who are disposed to learn, must know that the word of God nowhere says of evil things that they belong to God, for it judges them unworthy of such a Lord. Accordingly, it is not all men who bear the name of "men of God," but only those who are worthy of God,--such as Moses and Elias, and any others who are so called, or such as resemble those who are so called in Scripture. In the same way, all angels are not said to be angels of God, but only those that are blessed: those that have fallen away into sin are called "angels of the devil," just as bad men are called "men of sin," "sons of perdition," or "sons of iniquity." Since, then, among men some are good and others bad, and the former are said to be God's and the latter the devil's, so among angels some are angels of God, and others angels of the devil. But among demons there is no such distinction, for all are said to be wicked. We do not therefore hesitate to say that Celsus is false when he says, "If they are demons, it is evident that they must also belong to God." He must either show that this distinction of good and bad among angels and men has no foundation, or else that a similar distinction may be shown to hold among demons. If that is impossible, it is plain that demons do not belong to God; for their prince is not God, but, as holy Scripture says, "Beelzebub." __________________________________________________________________ Chapter XXVI. And we are not to believe in demons, although Celsus urges us to do so; but if we are to obey God, we must die, or endure anything, sooner than obey demons. In the same way, we are not to propitiate demons; for it is impossible to propitiate beings that are wicked and that seek the injury of men. Besides, what are the laws in accordance with which Celsus would have us propitiate the demons? For if he means laws enacted in states, he must show that they are in agreement with the divine laws. But if that cannot be done, as the laws of many states are quite inconsistent with each other, these laws, therefore, must of necessity either be no laws at all in the proper sense of the word, or else the enactments of wicked men; and these we must not obey, for "we must obey God rather than men." Away, then, with this counsel, which Celsus gives us, to offer prayer to demons: it is not to be listened to for a moment; for our duty is to pray to the Most High God alone, and to the Only-begotten, the First-born of the whole creation, and to ask Him as our High Priest to present the prayers which ascend to Him from us, to His God and our God, to His Father and the Father of those who direct their lives according to His word. [4891] And as we would have no desire to enjoy the favour of those men who wish us to follow their wicked lives, and who give us their favour only on condition that we choose nothing opposed to their wishes, because their favour would make us enemies of God, who cannot be pleased with those who have such men for their friends,--in the same way those who are acquainted with the nature, the purposes, and the wickedness of demons, can never wish to obtain their favour. __________________________________________________________________ [4891] [See Liddon's Bampton Lectures on The Divinity of our Lord and Saviour Jesus Christ, p. 383, where it is pointed out that "Origen often insists upon the worship of Christ as being a Christian duty." S.] __________________________________________________________________ Chapter XXVII. And Christians have nothing to fear, even if demons should not be well-disposed to them; for they are protected by the Supreme God, who is well pleased with their piety, and who sets His divine angels to watch over those who are worthy of such guardianship, so that they can suffer nothing from demons. He who by his piety possesses the favour of the Most High, who has accepted the guidance of Jesus, the "Angel of the great counsel," [4892] being well contented with the favour of God through Christ Jesus, may say with confidence that he has nothing to suffer from the whole host of demons. "The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear." [4893] So much, then, in reply to those statements of Celsus: "If they are demons, they too evidently belong to God, and they are to be believed, to be sacrificed to according to the laws, and prayers are to be offered to them that they may be propitious." __________________________________________________________________ [4892] Isa. ix. 6 (LXX.). [4893] Ps. xxvii. 1, 3. __________________________________________________________________ Chapter XXVIII. We shall now proceed to the next statement of Celsus, and examine it with care: "If in obedience to the traditions of their fathers they abstain from such victims, they must also abstain from all animal food, in accordance with the opinions of Pythagoras, who thus showed his respect for the soul and its bodily organs. But if, as they say, they abstain that they may not eat along with demons, I admire their wisdom, in having at length discovered, that whenever they eat they eat with demons, although they only refuse to do so when they are looking upon a slain victim; for when they eat bread, or drink wine, or taste fruits, do they not receive these things, as well as the water they drink and the air they breathe, from certain demons, to whom have been assigned these different provinces of nature?" Here I would observe that I cannot see how those whom he speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, "It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak;" [4894] and again, "Destroy not him with thy meat, for whom Christ died;" [4895] and again, "If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend." [4896] __________________________________________________________________ [4894] Rom. xiv. 21. [4895] Rom. xiv. 15. [4896] 1 Cor. viii. 13. __________________________________________________________________ Chapter XXIX. But it is to be observed that the Jews, who claim for themselves a correct understanding of the law of Moses, carefully restrict their food to such things as are accounted clean, and abstain from those that are unclean. They also do not use in their food the blood of an animal nor the flesh of an animal torn by wild beasts, and some other things which it would take too long for us at present to detail. But Jesus, wishing to lead all men by His teaching to the pure worship and service of God, and anxious not to throw any hindrance in the way of many who might be benefited by Christianity, through the imposition of a burdensome code of rules in regard to food, has laid it down, that "not that which goeth into the mouth defileth a man, but that which cometh out of the mouth; for whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught. But those things which proceed out of the mouth are evil thoughts when spoken, murders, adulteries, fornications, thefts, false witness, blasphemies." [4897] Paul also says, "Meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse." [4898] Wherefore, as there is some obscurity about this matter, without some explanation is given, it seemed good to the apostles of Jesus and the elders assembled together at Antioch, [4899] and also, as they themselves say, to the Holy Spirit, to write a letter to the Gentile believers, forbidding them to partake of those things from which alone they say it is necessary to abstain, namely, "things offered to idols, things strangled, and blood." [4900] __________________________________________________________________ [4897] Matt. xv. 11, 17-19. [4898] 1 Cor. viii. 8. [4899] Acts xv. 28, 29. It was at Jerusalem. [4900] Acts xv. 28, 29. It was at Jerusalem. __________________________________________________________________ Chapter XXX. For that which is offered to idols is sacrificed to demons, and a man of God must not join the table of demons. As to things strangled, we are forbidden by Scripture to partake of them, because the blood is still in them; and blood, especially the odour arising from blood, is said to be the food of demons. Perhaps, then, if we were to eat of strangled animals, we might have such spirits feeding along with us. And the reason which forbids the use of strangled animals for food is also applicable to the use of blood. And it may not be amiss, as bearing on this point, to recall a beautiful saying in the writings of Sextus, [4901] which is known to most Christians: "The eating of animals," says he, "is a matter of indifference; but to abstain from them is more agreeable to reason." It is not, therefore, simply an account of some traditions of our fathers that we refrain from eating victims offered to those called gods or heroes or demons, but for other reasons, some of which I have here mentioned. It is not to be supposed, however, that we are to abstain from the flesh of animals in the same way as we are bound to abstain from all race and wickedness: we are indeed to abstain not only from the flesh of animals, but from all other kinds of food, if we cannot partake of them without incurring evil, and the consequences of evil. For we are to avoid eating for gluttony, or for the mere gratification of the appetite, without regard to the health and sustenance of the body. We do not believe that souls pass from one body to another, and that they may descend so low as to enter the bodies of the brutes. If we abstain at times from eating the flesh of animals, it is evidently, therefore, not for the same reason as Pythagoras; for it is the reasonable soul alone that we honour, and we commit its bodily organs with due honours to the grave. For it is not right that the dwelling-place of the rational soul should be cast aside anywhere without honour, like the carcases of brute beasts; and so much the more when we believe that the respect paid to the body redounds to the honour of the person who received from God a soul which has nobly employed the organs of the body in which it resided. In regard to the question, "How are the dead raised up, and with what body do they come?" [4902] we have already answered it briefly, as our purpose required. __________________________________________________________________ [4901] [Sextus, or Xystus. See note of Spencer in Migne. S.] [4902] [1 Cor. xv. 35. S.] __________________________________________________________________ Chapter XXXI. Celsus afterwards states what is adduced by Jews and Christians alike in defence of abstinence from idol sacrifices, namely, that it is wrong for those who have dedicated themselves to the Most High God to eat with demons. What he brings forward against this view, we have already seen. In our opinion, a man can only be said to eat and drink with demons when he eats the flesh of what are called sacred victims, and when he drinks the wine poured out to the honour of the demons. But Celsus thinks that we cannot eat bread or drink wine in any way whatever, or taste fruits, or even take a draught of water, without eating and drinking with demons. He adds also, that the air which we breathe is received from demons, and that not an animal can breathe without receiving the air from the demons who are set over the air. If any one wishes to defend this statement of Celsus, let him show that it is not the divine angels of god, but demons, the whole race of whom are bad, that have been appointed to communicate all those blessings which have been mentioned. We indeed also maintain with regard not only to the fruits of the earth, but to every flowing stream and every breath of air that the ground brings forth those things which are said to grow up naturally,--that the water springs in fountains, and refreshes the earth with running streams,--that the air is kept pure, and supports the life of those who breathe it, only in consequence of the agency and control of certain beings whom we may call invisible husbandmen and guardians; but we deny that those invisible agents are demons. And if we might speak boldly, we would say that if demons have any share at all in these things, to them belong famine, blasting of the vine and fruit trees, pestilence among men and beasts: all these are the proper occupations of demons, who in the capacity of public executioners receive power at certain times to carry out the divine judgments, for the restoration of those who have plunged headlong into wickedness, or for the trial and discipline of the souls of the wise. For those who through all their afflictions preserve their piety pure and unimpaired, show their true character to all spectators, whether visible or invisible, who behold them; while those who are otherwise minded, yet conceal their wickedness, when they have their true character exposed by misfortunes, become manifest to themselves as well as to those whom we may also call spectators. __________________________________________________________________ Chapter XXXII. The Psalmist bears witness that divine justice employs certain evil angels to inflict calamities upon men: "He cast upon them the fierceness of His anger, wrath, and indignation, and trouble, sent by evil angels." [4903] Whether demons ever go beyond this when they are suffered to do what they are ever ready, though through the restraint put upon them they are not always able to do, is a question to be solved by that man who can conceive, in so far as human nature will allow, how it accords with the divine justice, that such multitudes of human souls are separated from the body while walking in the paths which lead to certain death. "For the judgments of God are so great," that a soul which is still clothed with a mortal body cannot comprehend them; "and they cannot be expressed: therefore by unnurtured souls" [4904] they are not in any measure to be understood. And hence, too, rash spirits, by their ignorance in these matters, and by recklessly setting themselves against the Divine Being, multiply impious objections against providence. It is not from demons, then, that men receive any of those things which meet the necessities of life, and least of all ourselves, who have been taught to make a proper use of these things. And they who partake of corn and wine, and the fruits of trees, of water and of air, do not feed with demons, but rather do they feast with divine angels, who are appointed for this purpose, and who are as it were invited to the table of the pious man, who hearkens to the precept of the word, which says, "Whether ye eat or drink, or whatever ye do, do all to the glory of God." [4905] And again, in another place it is written, "Do all things in the name of God." [4906] When, therefore, we eat and drink and breathe to the glory of God, and act in all things according to what is right, we feast with no demons, but with divine angels: "For every creature is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer." [4907] But it could not be good, and it could not be sanctified, if these things were, as Celsus supposes, entrusted to the charge of demons. __________________________________________________________________ [4903] Ps. lxxviii. 49. [4904] Wisdom of Sol. xvii. 1. [4905] 1 Cor. x. 31. [4906] Col. iii. 17. [4907] 1 Tim. iv. 4, 5. __________________________________________________________________ Chapter XXXIII. From this it is evident that we have already met the next statement of Celsus, which is as follows: "We must either not live, and indeed not come into this life at all, or we must do so on condition that we give thanks and first-fruits and prayers to demons, who have been set over the things of this world: and that we must do as long as we live, that they may prove good and kind." We must surely live, and we must live according to the word of God, as far as we are enabled to do so. And we are thus enabled to live, when, "whether we eat or drink, we do all to the glory of God;" and we are not to refuse to enjoy those things which have been created for our use, but must receive them with thanksgiving to the Creator. And it is under these conditions, and not such as have been imagined by Celsus, that we have been brought into life by God; and we are not placed under demons, but we are under the government of the Most High God, through Him who hath brought us to God--Jesus Christ. It is not according to the law of God that any demon has had a share in worldly affairs, but it was by their own lawlessness that they perhaps sought out for themselves places destitute of the knowledge of God and of the divine life, or places where there are many enemies of God. Perhaps also, as being fit to rule over and punish them, they have been set by the Word, who governs all things, to rule over those who subjected themselves to evil and not to God. For this reason, then, let Celsus, as one who knows not God, give thank-offerings to demons. But we give thanks to the Creator of all, and, along with thanksgiving and prayer for the blessings we have received, we also eat the bread presented to us; and this bread becomes by prayer a sacred body, which sanctifies those who sincerely partake of it. __________________________________________________________________ Chapter XXXIV. Celsus would also have us to offer first-fruits to demons. But we would offer them to Him who said, "Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself upon the earth." [4908] And to Him to whom we offer first-fruits we also send up our prayers, "having a great high priest, that is passed into the heavens, Jesus the Son of God," and "we hold fast this profession" [4909] as long as we live; for we find God and His only-begotten Son, manifested to us in Jesus, to be gracious and kind to us. And if we would wish to have besides a great number of beings who shall ever prove friendly to us, we are taught that "thousand thousands stood before Him, and ten thousand times ten thousand ministered unto Him." [4910] And these, regarding all as their relations and friends who imitate their piety towards God, and in prayer call upon Him with sincerity, work along with them for their salvation, appear unto them, deem it their office and duty to attend to them, and as if by common agreement they visit with all manner of kindness and deliverance those who pray to God, to whom they themselves also pray: "For they are all ministering spirits, sent forth to minister for those who shall be heirs of salvation." [4911] Let the learned Greeks say that the human soul at its birth is placed under the charge of demons: Jesus has taught us not to despise even the little ones in His Church, saying, "Their angels do always behold the face of My Father which is in heaven." [4912] And the prophet says, "The angel of the Lord encampeth round about them that fear Him, and delivereth them." [4913] We do not, then, deny that there are many demons upon earth, but we maintain that they exist and exercise power among the wicked, as a punishment of their wickedness. But they have no power over those who "have put on the whole armour of God," who have received strength to "withstand the wiles of the devil," [4914] and who are ever engaged in contests with them, knowing that "we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." [4915] __________________________________________________________________ [4908] Gen. i. 11. [4909] Heb. iv. 14. [4910] Dan. vii. 10. [4911] Heb. i. 14. [4912] Matt. xviii. 10. [4913] Ps. xxxiv. 7. [4914] Eph. vi. 11. [4915] Eph. vi. 12. __________________________________________________________________ Chapter XXXV. Now let us consider another saying of Celsus, which is as follows: "The satrap of a Persian or Roman monarch, or ruler or general or governor, yea, even those who fill lower offices of trust or service in the state, would be able to do great injury to those who despised them; and will the satraps and ministers of earth and air be insulted with impunity?" Observe now how he introduces servants of the Most High--rulers, generals, governors, and those filling lower offices of trust and service--as, after the manner of men, inflicting injury upon those who insult them. For he does not consider that a wise man would not wish to do harm to any, but would strive to the utmost of his power to change and amend them; unless, indeed, it be that those whom Celsus makes servants and rulers appointed by the Most High are behind Lycurgus, the lawgiver of the Lacedæmonians, or Zeno of Citium. For when Lycurgus had had his eye put out by a man, he got the offender into his power; but instead of taking revenge upon him, he ceased not to use all his arts of persuasion until he induced him to become a philosopher. And Zeno, on the occasion of some one saying, "Let me perish rather than not have my revenge on thee," answered him, "But rather let me perish if I do not make a friend of thee." And I am not yet speaking of those whose characters have been formed by the teaching of Jesus, and who have heard the words, "Love your enemies, and pray for them which despitefully use you, that ye may be the children of your Father which is in heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." [4916] And in the prophetical writings the righteous man says, "O Lord my God, if I have done this; if there be iniquity in my hands; if I have returned evil to those who have done evil to me, let me fall helpless under mine enemies: let my enemy persecute my soul, and take it; yea, let him tread down my life upon the earth." [4917] __________________________________________________________________ [4916] Matt. v. 44, 45. [4917] Ps. vii. 3-5. __________________________________________________________________ Chapter XXXVI. But the angels, who are the true rulers and generals and ministers of God, do not, as Celsus supposes, "injure those who offend them;" and if certain demons, whom Celsus had in mind, do inflict evils, they show that they are wicked, and that they have received no office of the kind from God. And they even do injury to those who are under them, and who have acknowledged them as their masters; and accordingly, as it would seem that those who break through the regulations which prevail in any country in regard to matters of food, suffer for it if they are under the demons of that place, while those who are not under them, and have not submitted to their power, are free from all harm, and bid defiance to such spirits; although if, in ignorance of certain things, they have come under the power of other demons, they may suffer punishment from them. But the Christian--the true Christian, I mean--who has submitted to God alone and His Word, will suffer nothing from demons, for He is mightier than demons. And the Christian will suffer nothing, for "the angel of the Lord will encamp about them that fear Him, and will deliver them," [4918] and his "angel," who "always beholds the face of his Father in heaven," [4919] offers up his prayers through the one High Priest to the God of all, and also joins his own prayers with those of the man who is committed to his keeping. Let not, then, Celsus try to scare us with threats of mischief from demons, for we despise them. And the demons, when despised, can do no harm to those who are under the protection of Him who can alone help all who deserve His aid; and He does no less than set His own angels over His devout servants, so that none of the hostile angels, nor even he who is called "the prince of this world," [4920] can effect anything against those who have given themselves to God. __________________________________________________________________ [4918] Ps. xxxiv. 7. [4919] Matt. xviii. 10. [4920] John xiv. 30. __________________________________________________________________ Chapter XXXVII. In the next place, Celsus forgets that he is addressing Christians, who pray to God alone through Jesus; and mixing up other notions with theirs, he absurdly attributes them all to Christians. "If," says he, "they who are addressed are called upon by barbarous names, they will have power, but no longer will they have any if they are addressed in Greek or Latin." Let him, then, state plainly whom we call upon for help by barbarous names. Any one will be convinced that this is a false charge which Celsus brings against us, when he considers that Christians in prayer do not even use the precise names which divine Scripture applies to God; but the Greeks use Greek names, the Romans Latin names, and every one prays and sings praises to God as he best can, in his mother tongue. For the Lord of all the languages of the earth hears those who pray to Him in each different tongue, hearing, if I may so say, but one voice, expressing itself in different dialects. [4921] For the Most High is not as one of those who select one language, Barbarian or Greek, knowing nothing of any other, and caring nothing for those who speak in other tongues. __________________________________________________________________ [4921] [A very express testimony in favour "of speaking in the congregation in such a tongue as the people understandeth" (Art. XXIV. of Church of England). See Rev. H. Cary's Testimonies of the Fathers of the First Four Centuries, etc., p. 287, Oxford, 1835. S.] __________________________________________________________________ Chapter XXXVIII. He next represents Christians as saying what he never heard from any Christian; or if he did, it must have been from one of the most ignorant and lawless of the people. "Behold," they are made to say, "I go up to a statue of Jupiter or Apollo, or some other god: I revile it, and beat it, yet it takes no vengeance on me." He is not aware that among the prohibitions of the divine law is this, "Thou shalt not revile the gods," [4922] and this is intended to prevent the formation of the habit of reviling any one whatever; for we have been taught, "Bless, and curse not," [4923] and it is said that "revilers shall not inherit the kingdom of God." [4924] And who amongst us is so foolish as to speak in the way Celsus describes, and to fail to see that such contemptuous language can be of no avail for removing prevailing notions about the gods? For it is matter of observation that there are men who utterly deny the existence of a God or of an overruling providence, and who by their impious and destructive teaching have founded sects among those who are called philosophers, and yet neither they themselves, nor those who have embraced their opinions, have suffered any of those things which mankind generally account evils: they are both strong in body and rich in possessions. And yet if we ask what loss they have sustained, we shall find that they have suffered the most certain injury. For what greater injury can befall a man than that he should be unable amidst the order of the world to see Him who has made it? and what sorer affliction can come to any one than that blindness of mind which prevents him from seeing the Creator and Father of every soul? __________________________________________________________________ [4922] Ex. xxii. 28 [theous ou kakologeseis, Sept. S.]. [4923] Rom. xii. 14. [4924] 1 Cor. vi. 10. __________________________________________________________________ Chapter XXXIX. After putting such words into our mouth, and maliciously charging Christians with sentiments which they never held, he then proceeds to give to this supposed expression of Christian feeling an answer, which is indeed more a mockery than an answer, when he says, "Do you not see, good sir, that even your own demon is not only reviled, but banished from every land and sea, and you yourself, who are as it were an image dedicated to him, are bound and led to punishment, and fastened to the stake, whilst your demon--or, as you call him, the Son of God'--takes no vengeance on the evil-doer?" This answer would be admissible if we employed such language as he ascribes to us; although even then he would have no right to call the Son of God a demon. For as we hold that all demons are evil, He who turns so many men to God is in our view no demon, but God the Word, and the Son of God. And I know not how Celsus has so far forgotten himself as to call Jesus Christ a demon, when he nowhere alludes to the existence of any evil demons. And finally, as to the punishments threatened against the ungodly, these will come upon them after they have refused all remedies, and have been, as we may say, visited with an incurable malady of sinfulness. __________________________________________________________________ Chapter XL. Such is our doctrine of punishment; and the inculcation of this doctrine turns many from their sins. But let us see, on the other hand, what is the response given on this subject by the priest of Jupiter or Apollo of whom Celsus speaks. It is this: "The mills of the gods grind slowly." [4925] Another describes punishment as reaching "to children's children, and to those who came after them." [4926] How much better are those words of Scripture: "The fathers shall not be put to death for the children, nor the children for the fathers. Every man shall be put to death for his own sin." [4927] And again, "Every man that eateth the sour grape, his teeth shall be set on edge." [4928] And, "The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." [4929] If any shall say that the response, "To children's children, and to those who come after them," corresponds with that passage, "Who visits the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me," [4930] let him learn from Ezekiel that this language is not to be taken literally; for he reproves those who say, "Our fathers have eaten sour grapes, and the children's teeth are set on edge," [4931] and then he adds, "As I live, saith the Lord, every one shall die for his own sin." As to the proper meaning of the figurative language about sins being visited unto the third and fourth generation, we cannot at present stay to explain. __________________________________________________________________ [4925] "The mills of the gods grind slowly, but they grind to powder" (Plutarch): [De Sera Numinis Vindicta, sect. iii. S.] [4926] Hom. Il., xx. 308. [4927] Deut. xxiv. 16. [4928] Jer. xxxi. 30. [4929] Ezek. xviii. 20. [4930] Ex. xx. 5. [4931] Ezek. xviii. 2-4. __________________________________________________________________ Chapter XLI. He then goes on to rail against us after the manner of old wives. "You," says he, "mock and revile the statues of our gods; but if you had reviled Bacchus or Hercules in person, you would not perhaps have done so with impunity. But those who crucified your God when present among men, suffered nothing for it, either at the time or during the whole of their lives. And what new thing has there happened since then to make us believe that he was not an impostor, but the Son of God? And forsooth, he who sent his Son with certain instructions for mankind, allowed him to be thus cruelly treated, and his instructions to perish with him, without ever during all this long time showing the slightest concern. What father was ever so inhuman? Perhaps, indeed, you may say that he suffered so much, because it was his wish to bear what came to him. But it is open to those whom you maliciously revile, to adopt the same language, and say that they wish to be reviled, and therefore they bear it with patience; for it is best to deal equally with both sides,--although these (gods) severely punish the scorner, so that he must either flee and hide himself, or be taken and perish." Now to these statements I would answer that we revile no one, for we believe that "revilers will not inherit the kingdom of God." [4932] And we read, "Bless them that curse you; bless, and curse not;" also, "Being reviled, we bless." And even although the abuse which we pour upon another may seem to have some excuse in the wrong which we have received from him, yet such abuse is not allowed by the word of God. And how much more ought we to abstain from reviling others, when we consider what a great folly it is! And it is equally foolish to apply abusive language to stone or gold or silver, turned into what is supposed to be the form of God by those who have no knowledge of God. Accordingly, we throw ridicule not upon lifeless images, but upon those only who worship them. Moreover, if certain demons reside in certain images, and one of them passes for Bacchus, another for Hercules, we do not vilify them: for, on the one hand, it would be useless; and, on the other, it does not become one who is meek, and peaceful, and gentle in spirit, and who has learnt that no one among men or demons is to be reviled, however wicked he may be. __________________________________________________________________ [4932] 1 Cor. vi. 10. __________________________________________________________________ Chapter XLII. There is an inconsistency into which, strangely enough, Celsus has fallen unawares. Those demons or gods whom he extolled a little before, he now shows to be in fact the vilest of creatures, punishing more for their own revenge than for the improvement of those who revile them. His words are, "If you had reviled Bacchus or Hercules when present in person, you would not have escaped with impunity." How any one can hear without being present in person, I leave any one who will to explain; as also those other questions, "Why he is sometimes present, and sometimes absent?" and, "What is the business which takes demons away from place to place?" Again, when he says, "Those who crucified your God himself, suffered no harm for doing so," he supposes that it is the body of Jesus extended on the cross and slain, and not His divine nature, that we call God; and that it was as God that Jesus was crucified and slain. As we have already dwelt at length on the sufferings which Jesus suffered as a man, we shall purposely say no more here, that we may not repeat what we have said already. But when he goes on to say that "those who inflicted death upon Jesus suffered nothing afterwards through so long a time," we must inform him, as well as all who are disposed to learn the truth, that the city in which the Jewish people called for the crucifixion of Jesus with shouts of "Crucify him, crucify him," [4933] preferring to have the robber set free, who had been cast into prison for sedition and murder, and Jesus, who had been delivered through envy, to be crucified,--that this city not long afterwards was attacked, and, after a long siege, was utterly overthrown and laid waste; for God judged the inhabitants of that place unworthy of living together the life of citizens. And yet, though it may seem an incredible thing to say, God spared this people in delivering them to their enemies; for He saw that they were incurably averse to any amendment, and were daily sinking deeper and deeper into evil. And all this befell them, because the blood of Jesus was shed at their instigation and on their land; and the land was no longer able to bear those who were guilty of so fearful a crime against Jesus. __________________________________________________________________ [4933] Luke xxiii. 21, 25. __________________________________________________________________ Chapter XLIII. Some new thing, then, has come to pass since the time that Jesus suffered,--that, I mean, which has happened to the city, to the whole nation, and in the sudden and general rise of a Christian community. And that, too, is a new thing, that those who were strangers to the covenants of God, with no part in His promises, and far from the truth, have by a divine power been enabled to embrace the truth. These things were not the work of an impostor, but were the work of God, who sent His Word, Jesus Christ, to make known His purposes. [4934] The sufferings and death which Jesus endured with such fortitude and meekness, show the cruelty and injustice of those who inflicted them, but they did not destroy the announcement of the purposes of God; indeed, if we may so say, they served rather to make them known. For Jesus Himself taught us this when He said, "Except a grain of wheat fall into the ground and die, it abideth by itself alone: but if it die, it bringeth forth much fruit." [4935] Jesus, then, who is this grain of wheat, died, and brought forth much fruit. And the Father is ever looking forward for the results of the death of the grain of wheat, both those which are arising now, and those which shall arise hereafter. The Father of Jesus is therefore a tender and loving Father, though "He spared not His own Son, but delivered Him up" as His lamb "for us all," [4936] that so "the Lamb of God," by dying for all men, might "take away the sin of the world." It was not by compulsion, therefore, but willingly, that He bore the reproaches of those who reviled Him. Then Celsus, returning to those who apply abusive language to images, says: "Of those whom you load with insults, you may in like manner say that they voluntarily submit to such treatment, and therefore they bear insults with patience; for it is best to deal equally with both sides. Yet these severely punish the scorner, so that he must either flee and hide himself, or be taken and perish." It is not, then, because Christians cast insults upon demons that they incur their revenge, but because they drive them away out of the images, and from the bodies and souls of men. And here, although Celsus perceives it not, he has on this subject spoken something like the truth; for it is true that the souls of those who condemn Christians, and betray them, and rejoice in persecuting them, are filled with wicked demons. __________________________________________________________________ [4934] angelmaton. Spencer reads agalmaton in this and the following sentences. [4935] John xii. 24. [4936] Rom. viii. 32. __________________________________________________________________ Chapter XLIV. But when the souls of those who die for the Christian faith depart from the body with great glory, they destroy the power of the demons, and frustrate their designs against men. Wherefore I imagine, that as the demons have learnt from experience that they are defeated and overpowered by the martyrs for the truth, they are afraid to have recourse again to violence. And thus, until they forget the defeats they have sustained, it is probable that the world will be at peace with the Christians. But when they recover their power, and, with eyes blinded by sin, wish again to take their revenge on Christians, and persecute them, then again they will be defeated, and then again the souls of the godly, who lay down their lives for the cause of godliness, shall utterly destroy the army of the wicked one. And as the demons perceive that those who meet death victoriously for the sake of religion destroy their authority, while those who give way under their sufferings, and deny the faith, come under their power, I imagine that at times they feel a deep interest in Christians when on their trial, and keenly strive to gain them over to their side, feeling as they do that their confession is torture to them, and their denial is a relief and encouragement to them. And traces of the same feeling may be seen in the demeanour of the judges; for they are greatly distressed at seeing those who bear outrage and torture with patience, but are greatly elated when a Christian gives way under it. Yet it is from no feeling of humanity that this arises. They see well, that, while "the tongues" of those who are overpowered by the tortures "may take the oath, the mind has not sworn." [4937] And this may serve as an answer to the remark of Celsus: "But they severely punish one who reviles them, so that he must either flee and hide himself, or be taken and perish." If a Christian ever flees away, it is not from fear, but in obedience to the command of his Master, that so he may preserve himself, and employ his strength for the benefit of others. __________________________________________________________________ [4937] Euripides, Hippolytus, 612. __________________________________________________________________ Chapter XLV. Let us see what Celsus next goes on to say. It is as follows: "What need is there to collect all the oracular responses, which have been delivered with a divine voice by priests and priestesses, as well as by others, whether men or women, who were under a divine influence?--all the wonderful things that have been heard issuing from the inner sanctuary?--all the revelations that have been made to those who consulted the sacrificial victims?--and all the knowledge that has been conveyed to men by other signs and prodigies? To some the gods have appeared in visible forms. The world is full of such instances. How many cities have been built in obedience to commands received from oracles; how often, in the same way, delivered from disease and famine! Or again, how many cities, from disregard or forgetfulness of these oracles, have perished miserably! How many colonies have been established and made to flourish by following their orders! How many princes and private persons have, from this cause, had prosperity or adversity! How many who mourned over their childlessness, have obtained the blessing they asked for! How many have turned away from themselves the anger of demons! How many who were maimed in their limbs, have had them restored! And again, how many have met with summary punishment for showing want of reverence to the temples--some being instantly seized with madness, others openly confessing their crimes, others having put an end to their lives, and others having become the victims of incurable maladies! Yea, some have been slain by a terrible voice issuing from the inner sanctuary." I know not how it comes that Celsus brings forward these as undoubted facts, whilst at the same time he treats as mere fables the wonders which are recorded and handed down to us as having happened among the Jews, or as having been performed by Jesus and His disciples. For why may not our accounts be true, and those of Celsus fables and fictions? At least, these latter were not believed by the followers of Democritus, Epicurus, and Aristotle, although perhaps these Grecian sects would have been convinced by the evidence in support of our miracles, if Moses or any of the prophets who wrought these wonders, or Jesus Christ Himself, had come in their way. __________________________________________________________________ Chapter XLVI. It is related of the priestess of Apollo, that she at times allowed herself to be influenced in her answers by bribes; but our prophets were admired for their plain truthfulness, not only by their contemporaries, but also by those who lived in later times. For through the commands pronounced by the prophets cities were founded, men were cured, and plagues were stayed. Indeed, the whole Jewish race went out as a colony from Egypt to Palestine, in accordance with the divine oracles. They also, when they followed the commands of God, were prosperous; when they departed from them, they suffered reverses. What need is there to quote all the princes and private persons in Scripture history who fared well or ill according as they obeyed or despised the words of the prophets? If we refer to those who were unhappy because they were childless, but who, after offering prayers to the Creator of all, became fathers and mothers, let any one read the accounts of Abraham and Sarah, to whom at an advanced age was born Isaac, the father of the whole Jewish nation: and there are other instances of the same thing. Let him also read the account of Hezekiah, who not only recovered from his sickness, according to the prediction of Isaiah, but was also bold enough to say, "Afterwards I shall beget children, who shall declare Thy righteousness." [4938] And in the fourth book of Kings we read that the prophet Elisha made known to a woman who had received him hospitably, that by the grace of God she should have a son; and through the prayers of Elisha she became a mother. [4939] The maimed were cured by Jesus in great numbers. And the books of the Maccabees relate what punishments were inflicted upon those who dared to profane the Jewish service in the temple at Jerusalem. __________________________________________________________________ [4938] Isa. xxxviii. 19 (according to the LXX.). [4939] [2 Kings iv. 17. 4 Kings, Sept. and Vulg. S.] __________________________________________________________________ Chapter XLVII. But the Greeks will say that these accounts are fabulous, although two whole nations are witnesses to their truth. But why may we not consider the accounts of the Greeks as fabulous rather than those? Perhaps some one, however, wishing not to appear blindly to accept his own statements and reject those of others, would conclude, after a close examination of the matter, that the wonders mentioned by the Greeks were performed by certain demons; those among the Jews by prophets or by angels, or by God through the means of angels; and those recorded by Christians by Jesus Himself, or by His power working in His apostles. Let us, then, compare all these accounts together; let us examine into the aim and purpose of those who performed them; and let us inquire what effect was produced upon the persons on whose account these acts of kindness were performed, whether beneficial or hurtful, or neither the one nor the other. The ancient Jewish people, before they sinned against God, and were for their great wickedness cast off by Him, must evidently have been a people of great wisdom. [4940] But Christians, who have in so wonderful a manner formed themselves into a community, appear at first to have been more induced by miracles than by exhortations to forsake the institutions of their fathers, and to adopt others which were quite strange to them. And indeed, if we were to reason from what is probable as to the first formation of the Christian society, we should say that it is incredible that the apostles of Jesus Christ, who were unlettered men of humble life, could have been emboldened to preach Christian truth to men by anything else than the power which was conferred upon them, and the grace which accompanied their words and rendered them effective; and those who heard them would not have renounced the old-established usages of their fathers, and been induced to adopt notions so different from those in which they had been brought up, unless they had been moved by some extraordinary power, and by the force of miraculous events. __________________________________________________________________ [4940] philosophon. __________________________________________________________________ Chapter XLVIII. In the next place, Celsus, after referring to the enthusiasm with which men will contend unto death rather than abjure Christianity, adds strangely enough some remarks, in which he wishes to show that our doctrines are similar to those delivered by the priests at the celebration of the heathen mysteries. He says, "Just as you, good sir, believe in eternal punishments, so also do the priests who interpret and initiate into the sacred mysteries. The same punishments with which you threaten others, they threaten you. Now it is worthy of examination, which of the two is more firmly established as true; for both parties contend with equal assurance that the truth is on their side. But if we require proofs, the priests of the heathen gods produce many that are clear and convincing, partly from wonders performed by demons, and partly from the answers given by oracles, and various other modes of divination." He would, then, have us believe that we and the interpreters of the mysteries equally teach the doctrine of eternal punishment, and that it is a matter for inquiry on which side of the two the truth lies. Now I should say that the truth lies with those who are able to induce their hearers to live as men who are convinced of the truth of what they have heard. But Jews and Christians have been thus affected by the doctrines they hold about what we speak of as the world to come, and the rewards of the righteous, and the punishments of the wicked. Let Celsus then, or any one who will, show us who have been moved in this way in regard to eternal punishments by the teaching of heathen priests and mystagogues. For surely the purpose of him who brought to light this doctrine was not only to reason upon the subject of punishments, and to strike men with terror of them, but to induce those who heard the truth to strive with all their might against those sins which are the causes of punishment. And those who study the prophecies with care, and are not content with a cursory perusal of the predictions contained in them, will find them such as to convince the intelligent and sincere reader that the Spirit of God was in those men, and that with their writings there is nothing in all the works of demons, responses of oracles, or sayings of soothsayers, for one moment to be compared. __________________________________________________________________ Chapter XLIX. Let us see in what terms Celsus next addresses us: "Besides, is it not most absurd and inconsistent in you, on the one hand, to make so much of the body as you do--to expect that the same body will rise again, as though it were the best and most precious part of us; and yet, on the other, to expose it to such tortures as though it were worthless? But men who hold such notions, and are so attached to the body, are not worthy of being reasoned with; for in this and in other respects they show themselves to be gross, impure, and bent upon revolting without any reason from the common belief. But I shall direct my discourse to those who hope for the enjoyment of eternal life with God by means of the soul or mind, whether they choose to call it a spiritual substance, an intelligent spirit, holy and blessed, or a living soul, or the heavenly and indestructible offspring of a divine and incorporeal nature, or by whatever name they designate the spiritual nature of man. And they are rightly persuaded that those who live well shall be blessed, and the unrighteous shall all suffer everlasting punishments. And from this doctrine neither they nor any other should ever swerve." Now, as he has often already reproached us for our opinions on the resurrection, and as we have on these occasions defended our opinions in what seemed to us a reasonable way, we do not intend, at each repetition of the one objection, to go into a repetition of our defence. Celsus makes an unfounded charge against us when he ascribes to us the opinion that "there is nothing in our complex nature better or more precious than the body;" for we hold that far beyond all bodies is the soul, and especially the reasonable soul; for it is the soul, and not the body, which bears the likeness of the Creator. For, according to us, God is not corporeal, unless we fall into the absurd errors of the followers of Zeno and Chrysippus. __________________________________________________________________ Chapter L. But since he reproaches us with too great an anxiety about the body, let him know that when that feeling is a wrong one we do not share in it, and when it is indifferent we only long for that which God has promised to the righteous. But Celsus considers that we are inconsistent with ourselves when we count the body worthy of honour from God, and therefore hope for its resurrection, and yet at the same time expose it to tortures as though it were not worthy of honour. But surely it is not without honour for the body to suffer for the sake of godliness, and to choose afflictions on account of virtue: the dishonourable thing would be for it to waste its powers in vicious indulgence. For the divine word says: "What is an honourable seed? The seed of man. What is a dishonourable seed? The seed of man." [4941] Moreover, Celsus thinks that he ought not to reason with those who hope for the good of the body, as they are unreasonably intent upon an object which can never satisfy their expectations. He also calls them gross and impure men, bent upon creating needless dissensions. But surely he ought, as one of superior humanity, to assist even the rude and depraved. For society does not exclude from its pale the coarse and uncultivated, as it does the irrational animals, but our Creator made us on the same common level with all mankind. It is not an undignified thing, therefore, to reason even with the coarse and unrefined, and to try to bring them as far as possible to a higher state of refinement--to bring the impure to the highest practicable degree of purity--to bring the unreasoning multitude to reason, and the diseased in mind to spiritual health. __________________________________________________________________ [4941] Ecclus. x. 19. In the LXX. the last clause is, "What is a dishonourable seed? They that transgress the commandments." __________________________________________________________________ Chapter LI. In the next place, he expresses his approval of those who "hope that eternal life shall be enjoyed with God by the soul or mind, or, as it is variously called, the spiritual nature, the reasonable soul, intelligent, holy, and blessed;" and he allows the soundness of the doctrine, "that those who had a good life shall be happy, and the unrighteous shall suffer eternal punishments." And yet I wonder at what follows, more than at anything that Celsus has ever said; for he adds, "And from this doctrine let not them or any one ever swerve." For certainly in writing against Christians, the very essence of whose faith is God, and the promises made by Christ to the righteous, and His warnings of punishment awaiting the wicked, he must see that, if a Christian were brought to renounce Christianity by his arguments against it, it is beyond doubt that, along with his Christian faith, he would cast off the very doctrine from which he says that no Christian and no man should ever swerve. But I think Celsus has been far surpassed in consideration for his fellow-men by Chrysippus in his treatise, On the Subjugation of the Passions. For when he sought to apply remedies to the affections and passions which oppress and distract the human spirit, after employing such arguments as seemed to himself to be strong, he did not shrink from using in the second and third place others which he did not himself approve of. "For," says he, "if it were held by any one that there are three kinds of good, we must seek to regulate the passions in accordance with that supposition; and we must not too curiously inquire into the opinions held by a person at the time that he is under the influence of passion, lest, if we delay too long for the purpose of overthrowing the opinions by which the mind is possessed, the opportunity for curing the passion may pass away." And he adds, "Thus, supposing that pleasure were the highest good, or that he was of that opinion whose mind was under the dominion of passion, we should not the less give him help, and show that, even on the principle that pleasure is the highest and final good of man, all passion is disallowed." And Celsus, in like manner, after having embraced the doctrine, "that the righteous shall be blessed, and the wicked shall suffer eternal punishments," should have followed out his subject; and, after having advanced what seemed to him the chief argument, he should have proceeded to prove and enforce by further reasons the truth that the unjust shall surely suffer eternal punishment, and those who lead a good life shall be blessed. __________________________________________________________________ Chapter LII. For we who have been persuaded by many, yea by innumerable, arguments to lead a Christian life, are especially anxious to bring all men as far as possible to receive the whole system of Christian truth; but when we meet with persons who are prejudiced by the calumnies thrown out against Christians, and who, from a notion that Christians are an impious people, will not listen to any who offer to instruct them in the principles of the divine word, then, on the common principles of humanity, we endeavour to the best of our ability to convince them of the doctrine of the punishment of the wicked, and to induce even those who are unwilling to become Christians to accept that truth. And we are thus anxious to persuade them of the rewards of right living, when we see that many things which we teach about a healthy moral life are also taught by the enemies of our faith. For you will find that they have not entirely lost the common notions of right and wrong, of good and evil. Let all men, therefore, when they look upon the universe, observe the constant revolution of the unerring stars, the converse motion of the planets, the constitution of the atmosphere, and its adaptation to the necessities of the animals, and especially of man, with all the innumerable contrivances for the well-being of mankind; and then, after thus considering the order of the universe, let them beware of doing ought which is displeasing to the Creator of this universe, of the soul and its intelligent principle; and let them rest assured that punishment shall be inflicted on the wicked, and rewards shall be bestowed upon the righteous, by Him who deals with every one as he deserves, and who will proportion His rewards to the good that each has done, and to the account of himself that he is able to give. [4942] And let all men know that the good shall be advanced to a higher state, and that the wicked shall be delivered over to sufferings and torments, in punishment of their licentiousness and depravity, their cowardice, timidity, and all their follies. __________________________________________________________________ [4942] [Eccles. viii. 11. See cap. xl., supra. De Maistre has admirably annotated Plutarch's Delay of the Divine Judgment.] __________________________________________________________________ Chapter LIII. Having said so much on this subject, let us proceed to another statement of Celsus: "Since men are born united to a body, whether to suit the order of the universe, or that they may in that way suffer the punishment of sin; or because the soul is oppressed by certain passions until it is purged from these at the appointed period of time,--for, according to Empedocles, all mankind must be banished from the abodes of the blessed for 30,000 periods of time,--we must therefore believe that they are entrusted to certain beings as keepers of this prison-house." You will observe that Celsus, in these remarks, speaks of such weighty matters in the language of doubtful human conjecture. He adds also various opinions as to the origin of man, and shows considerable reluctance to set down any of these opinions as false. When he had once come to the conclusion neither indiscriminately to accept nor recklessly to reject the opinions held by the ancients, would it not have been in accordance with that same rule of judging, if, when he found himself not disposed to believe the doctrines taught by the Jewish prophets and by Jesus, at any rate to have held them as matters open to inquiry? And should he not have considered whether it is very probable that a people who faithfully served the Most High God, and who ofttimes encountered numberless dangers, and even death, rather than sacrifice the honour of God, and what they believed to be the revelations of His will, should have been wholly overlooked by God? Should it not rather be thought probable that people who despised the efforts of human art to represent the Divine Being, but strove rather to rise in thought to the knowledge of the Most High, should have been favoured with some revelation from Himself? Besides, he ought to have considered that the common Father and Creator of all, who sees and hears all things, and who duly esteems the intention of every man who seeks Him and desires to serve Him, will grant unto these also some of the benefits of His rule, and will give them an enlargement of that knowledge of Himself which He has once bestowed upon them. If this had been remembered by Celsus and the others who hate Moses and the Jewish prophets, and Jesus, and His faithful disciples, who endured so much for the sake of His word, they would not thus have reviled Moses, and the prophets, and Jesus, and His apostles; and they would not have singled out for their contempt the Jews beyond all the nations of the earth, and said they were worse even than the Egyptians,--a people who, either from superstition or some other form of delusion, went as far as they could in degrading the Divine Being to the level of brute beasts. And we invite inquiry, not as though we wished to lead any to doubt regarding the truths of Christianity, but in order to show that it would be better for those who in every way revile the doctrines of Christianity, at any rate to suspend their judgment, and not so rashly to state about Jesus and His apostles such things as they do not know, and as they cannot prove, either by what the Stoics call "apprehensive perception," [4943] or by any other methods used by different sects of philosophers as criteria of truth. __________________________________________________________________ [4943] kataleptike phantasia. __________________________________________________________________ Chapter LIV. When Celsus adds, "We must therefore believe that men are entrusted to certain beings who are the keepers of this prison-house," our answer is, that the souls of those who are called by Jeremiah "prisoners of the earth," [4944] when eager in the pursuit of virtue, are even in this life delivered from the bondage of evil; for Jesus declared this, as was foretold long before His advent by the prophet Isaiah, when he said that "the prisoners would go forth, and they that were in darkness would show themselves." [4945] And Jesus Himself, as Isaiah also foretold of Him, arose as "a light to them that sat in darkness and in the shadow of death," [4946] so that we may therefore say, "Let us break their bands asunder, and cast their cords from us." [4947] If Celsus, and those who like him are opposed to us, had been able to sound the depths of the Gospel narratives, they would not have counselled us to put our confidence in those beings whom they call "the keepers of the prison-house." It is written in the Gospel that a woman was bowed together, and could in no wise lift up herself. And when Jesus beheld her, and perceived from what cause she was bowed together, he said, "Ought not this daughter of Abraham, whom Satan has bound, lo, these eighteen years, to be loosed from this bond on the Sabbath day?" [4948] And how many others are still bowed down and bound by Satan, who hinders them from looking up at all, and who would have us to look down also! And no one can raise them up, except the Word, that came by Jesus Christ, and that aforetime inspired the prophets. And Jesus came to release those who were under the dominion of the devil; and, speaking of him, He said with that depth of meaning which characterized His words, "Now is the prince of this world judged." We are, then, indulging in no baseless calumnies against demons, but are condemning their agency upon earth as destructive to mankind, and show that, under cover of oracles and bodily cures, and such other means, they are seeking to separate from God the soul which has descended to this "body of humiliation;" and those who feel this humiliation exclaim, "O wretched man that I am! who shall deliver me from the body of this death?" [4949] It is not in vain, therefore, that we expose our bodies to be beaten and tortured; for surely it is not in vain for a man to submit to such sufferings, if by that means he may avoid bestowing the name of gods on those earthly spirits that unite with their worshippers to bring him to destruction. Indeed, we think it both reasonable in itself and well-pleasing to God, to suffer pain for the sake of virtue, to undergo torture for the sake of piety, and even to suffer death for the sake of holiness; for "precious in the sight of God is the death of His saints;" [4950] and we maintain that to overcome the love of life is to enjoy a great good. But when Celsus compares us to notorious criminals, who justly suffer punishment for their crimes, and does not shrink from placing so laudable a purpose as that which we set before us upon the same level with the obstinacy of criminals, he makes himself the brother and companion of those who accounted Jesus among criminals, fulfilling the Scripture, which saith, "He was numbered with transgressors." [4951] __________________________________________________________________ [4944] Lam. iii. 34. [4945] Isa. xlix. 9. [4946] Isa. ix. 2. [4947] Ps. ii. 3. [4948] Luke xiii. 11, 16. [4949] Rom. vii. 24. [4950] Ps. cxvi. 15. [4951] Isa. liii. 12. __________________________________________________________________ Chapter LV. Celsus goes on to say: "They must make their choice between two alternatives. If they refuse to render due service to the gods, and to respect those who are set over this service, let them not come to manhood, or marry wives, or have children, or indeed take any share in the affairs of life; but let them depart hence with all speed, and leave no posterity behind them, that such a race may become extinct from the face of the earth. Or, on the other hand, if they will take wives, and bring up children, and taste of the fruits of the earth, and partake of all the blessings of life, and bear its appointed sorrows (for nature herself hath allotted sorrows to all men; for sorrows must exist, and earth is the only place for them), then must they discharge the duties of life until they are released from its bonds, and render due honour to those beings who control the affairs of this life, if they would not show themselves ungrateful to them. For it would be unjust in them, after receiving the good things which they dispense, to pay them no tribute in return." To this we reply, that there appears to us to be no good reason for our leaving this world, except when piety and virtue require it; as when, for example, those who are set as judges, and think that they have power over our lives, place before us the alternative either to live in violation of the commands of Jesus, or to die if we continue obedient to them. But God has allowed us to marry, because all are not fit for the higher, that is, the perfectly pure life; and God would have us to bring up all our children, and not to destroy any of the offspring given us by His providence. And this does not conflict with our purpose not to obey the demons that are on the earth; for, "being armed with the whole armour of God, we stand" [4952] as athletes of piety against the race of demons that plot against us. __________________________________________________________________ [4952] Eph. vi. 11. __________________________________________________________________ Chapter LVI. Although, therefore, Celsus would, in his own words, "drive us with all haste out of life," so that "such a race may become extinct from the earth;" yet we, along with those who worship the Creator, will live according to the laws of God, never consenting to obey the laws of sin. We will marry if we wish, and bring up the children given to us in marriage; and if need be, we will not only partake of the blessings of life, but bear its appointed sorrows as a trial to our souls. For in this way is divine Scripture accustomed to speak of human afflictions, by which, as gold is tried in the fire, so the spirit of man is tried, and is found to be worthy either of condemnation or of praise. For those things which Celsus calls evils we are therefore prepared, and are ready to say, "Try me, O Lord, and prove me; purge my reins and my heart." [4953] For "no one will be crowned," unless here upon earth, with this body of humiliation, "he strive lawfully." [4954] Further, we do not pay honours supposed to be due to those whom Celsus speaks of as being set over the affairs of the world. For we worship the Lord our God, and Him only do we serve, and desire to be followers of Christ, who, when the devil said to Him, "All these things will I give thee if thou wilt fall down and worship me," answered him by the words, "Thou shalt worship the Lord thy God, and Him only shalt thou serve." [4955] Wherefore we do not render the honour supposed to be due to those who, according to Celsus, are set over the affairs of this world; for "no man can serve two masters," and we "cannot serve God and mammon," whether this name be applied to one or more. Moreover, if any one "by transgressing the law dishonours the lawgiver," it seems clear to us that if the two laws, the law of God and the law of mammon, are completely opposed to each other, it is better for us by transgressing the law of mammon to dishonour mammon, that we may honour God by keeping His law, than by transgressing the law of God to dishonour God, that by obeying the law of mammon we may honour mammon. __________________________________________________________________ [4953] Ps. xxvi. 2. [4954] 2 Tim. ii. 5. [4955] Matt. iv. 9, 10. __________________________________________________________________ Chapter LVII. Celsus supposes that men "discharge the duties of life until they are loosened from its bonds," when, in accordance with commonly received customs, they offer sacrifices to each of the gods recognised in the state; and he fails to perceive the true duty which is fulfilled by an earnest piety. For we say that he truly discharges the duties of life who is ever mindful who is his Creator, and what things are agreeable to Him, and who acts in all things so that he may please God. Again, Celsus wishes us to be thankful to these demons, imagining that we owe them thank-offerings. But we, while recognising the duty of thankfulness, maintain that we show no ingratitude by refusing to give thanks to beings who do us no good, but who rather set themselves against us when we neither sacrifice to them nor worship them. We are much more concerned lest we should be ungrateful to God, who has loaded us with His benefits, whose workmanship we are, who cares for us in whatever condition we may be, and who has given us hopes of things beyond this present life. And we have a symbol of gratitude to God in the bread which we call the Eucharist. Besides, as we have shown before, the demons have not the control of those things which have been created for our use; we commit no wrong, therefore, when we partake of created things, and yet refuse to offer sacrifices to beings who have no concern with them. Moreover, as we know that it is not demons, but angels, who have been set over the fruits of the earth, and over the birth of animals, it is the latter that we praise and bless, as having been appointed by God over the things needful for our race; yet even to them we will not give the honour which is due to God. For this would not be pleasing to God, nor would it be any pleasure to the angels themselves to whom these things have been committed. Indeed, they are much more pleased if we refrain from offering sacrifices to them than if we offer them; for they have no desire for the sacrificial odours which rise from the earth. __________________________________________________________________ Chapter LVIII. Celsus goes on to say: "Let any one inquire of the Egyptians, and he will find that everything, even to the most insignificant, is committed to the care of a certain demon. The body of man is divided into thirty-six parts, and as many demons of the air are appointed to the care of it, each having charge of a different part, although others make the number much larger. All these demons have in the language of that country distinct names; as Chnoumen, Chnachoumen, Cnat, Sicat, Biou, Erou, Erebiou, Ramanor, Reianoor, and other such Egyptian names. Moreover, they call upon them, and are cured of diseases of particular parts of the body. What, then, is there to prevent a man from giving honour to these or to others, if he would rather be in health than be sick, rather have prosperity than adversity, and be freed as much as possible from all plagues and troubles?" In this way, Celsus seeks to degrade our souls to the worship of demons, under the assumption that they have possession of our bodies, and that each one has power over a separate member. And he wishes us on this ground to put confidence in these demons of which he speaks, and to serve them, in order that we may be in health rather than be sick, have prosperity rather than adversity, and may as far as possible escape all plagues and troubles. The honour of the Most High God, which cannot be divided or shared with another, is so lightly esteemed by him, that he cannot believe in the ability of God, if called upon and highly honoured, to give to those who serve Him a power by which they may be defended from the assaults directed by demons against the righteous. For he has never beheld the efficacy of those words, "in the name of Jesus," when uttered by the truly faithful, to deliver not a few from demons and demoniacal possessions and other plagues. __________________________________________________________________ Chapter LIX. Probably those who embrace the views of Celsus will smile at us when we say, "At the name of Jesus every knee shall bow, of things in heaven, of things on earth, and of things under the earth, and every tongue" is brought to "confess that Jesus Christ is Lord, to the glory of God the Father." [4956] But although they may ridicule such a statement, yet they will receive much more convincing arguments in support of it than Celsus brings in behalf of Chnoumen, Chnachoumen, Cnat, Sicat, and the rest of the Egyptian catalogue, whom he mentions as being called upon, and as healing the diseases of different parts of the human body. And observe how, while seeking to turn us away from our faith in the God of all through Jesus Christ, he exhorts us for the welfare of our bodies to faith in six-and-thirty barbarous demons, whom the Egyptian magi alone call upon in some unknown way, and promise us in return great benefits. According to Celsus, then, it would be better for us now to give ourselves up to magic and sorcery than to embrace Christianity, and to put our faith in an innumerable multitude of demons than in the almighty, living, self-revealing God, who has manifested Himself by Him who by His great power has spread the true principles of holiness among all men throughout the world; yea, I may add without exaggeration, He has given this knowledge to all beings everywhere possessed of reason, and needing deliverance from the plague and corruption of sin. __________________________________________________________________ [4956] Phil. ii. 10, 11. __________________________________________________________________ Chapter LX. Celsus, however, suspecting that the tendency of such teaching as he here gives is to lead to magic, and dreading that harm may arise from these statements, adds: "Care, however, must be taken lest any one, by familiarizing his mind with these matters, should become too much engrossed with them, and lest, through an excessive regard for the body, he should have his mind turned away from higher things, and allow them to pass into oblivion. For perhaps we ought not to despise the opinion of those wise men who say that most of the earth-demons are taken up with carnal indulgence, blood, odours, sweet sounds, and other such sensual things; and therefore they are unable to do more than heal the body, or foretell the fortunes of men and cities, and do other such things as relate to this mortal life." If there is, then, such a dangerous tendency in this direction, as even the enemy of the truth of God confesses, how much better is it to avoid all danger of giving ourselves too much up to the power of such demons, and of becoming turned aside from higher things, and suffering them to pass into oblivion through an excessive attention to the body; by entrusting ourselves to the Supreme God through Jesus Christ, who has given us such instruction, and asking of Him all help, and the guardianship of holy and good angels, to defend us from the earth-spirits intent on lust, and blood, and sacrificial odours, [4957] and strange sounds, and other sensual things! For even, by the confession of Celsus, they can do nothing more than cure the body. But, indeed, I would say that it is not clear that these demons, however much they are reverenced, can even cure the body. But in seeking recovery from disease, a man must either follow the more ordinary and simple method, and have recourse to medical art; or if he would go beyond the common methods adopted by men, he must rise to the higher and better way of seeking the blessing of Him who is God over all, through piety and prayers. __________________________________________________________________ [4957] [Observe this traditional objection to incense. Comp. vol. ii. p. 532.] __________________________________________________________________ Chapter LXI. For consider with yourself which disposition of mind will be more acceptable to the Most High, whose power is supreme and universal, and who directs all for the welfare of mankind in body, and in mind, and in outward things,--whether that of the man who gives himself up to God in all things, or that of the man who is curiously inquisitive about the names of demons, their powers and agency, the incantations, the herbs proper to them, and the stones with the inscriptions graven on them, corresponding symbolically or otherwise to their traditional shapes? It is plain even to the least intelligent, that the disposition of the man who is simpleminded and not given to curious inquiries, but in all things devoted to the divine will, will be most pleasing to God, and to all those who are like God; but that of the man who, for the sake of bodily health, of bodily enjoyment, and outward prosperity, busies himself about the names of demons, and inquires by what incantations he shall appease them, will be condemned by God as bad and impious, and more agreeable to the nature of demons than of men, and will be given over to be torn and otherwise tormented by demons. For it is probable that they, as being wicked creatures, and, as Celsus confesses, addicted to blood, sacrificial odours, sweet sounds, and such like, will not keep their most solemn promises to those who supply them with these things. For if others invoke their aid against the persons who have already called upon them, and purchase their favour with a larger supply of blood, and odours, and such offerings as they require, they will take part against those who yesterday sacrificed and presented pleasant offerings to them. __________________________________________________________________ Chapter LXII. In a former passage, Celsus had spoken at length on the subject of oracles, and had referred us to their answers as being the voice of the gods; but now he makes amends, and confesses that "those who foretell the fortunes of men and cities, and concern themselves about mortal affairs, are earth-spirits, who are given up to fleshly lust, blood, odours, sweet sounds, and other such things, and who are unable to rise above these sensual objects." Perhaps, when we opposed the theological teaching of Celsus in regard to oracles, and the honour done to those called gods, some one might suspect us of impiety when we alleged that these were stratagems of demoniacal powers, to draw men away to carnal indulgence. But any who entertained this suspicion against us, may now believe that the statements put forth by Christians were well-founded, when they see the above passage from the writings of one who is a professed adversary of Christianity, but who now at length writes as one who has been overcome by the spirit of truth. Although, therefore, Celsus says that "we must offer sacrifices to them, in so far as they are profitable to us, for to offer them indiscriminately is not allowed by reason," yet we are not to offer sacrifices to demons addicted to blood and odours; nor is the Divine Being to be profaned in our minds, by being brought down to the level of wicked demons. If Celsus had carefully weighed the meaning of the word "profitable," and had considered that the truest profit lies in virtue and in virtuous action, he would not have applied the phrase "as far as it is profitable" to the service of such demons, as he has acknowledged them to be. If, then, health of body and success in life were to come to us on condition of our serving such demons, we should prefer sickness and misfortune accompanied with the consciousness of our being truly devoted to the will of God. For this is preferable to being mortally diseased in mind, and wretched through being separate and outcasts from God, though healthy in body and abounding in earthly prosperity. And we would rather go for help to one who seeks nothing whatever but the well-being of men and of all rational creatures, than to those who delight in blood and sacrificial odours. __________________________________________________________________ Chapter LXIII. After having said so much of the demons, and of their fondness for blood and the odour of sacrifices, Celsus adds, as though wishing to retract the charge he had made: "The more just opinion is, that demons desire nothing and need nothing, but that they take pleasure in those who discharge towards them offices of piety." If Celsus believed this to be true, he should have said so, instead of making his previous statements. But, indeed, human nature is never utterly forsaken by God and His only-begotten Son, the Truth. Wherefore even Celsus spoke the truth when he made the demons take pleasure in the blood and smoke of victims; although, by the force of his own evil nature, he falls back into his errors, and compares demons with men who rigorously discharge every duty, even to those who show no gratitude; while to those who are grateful they abound in acts of kindness. Here Celsus appears to me to get into confusion. At one time his judgment is darkened by the influence of demons, and at another he recovers from their deluding power, and gets some glimpses of the truth. For again he adds: "We must never in any way lose our hold of God, whether by day or by night, whether in public or in secret, whether in word or in deed, but in whatever we do, or abstain from doing." That is, as I understand it, whatever we do in public, in all our actions, in all our words, "let the soul be constantly fixed upon God." And yet again, as though, after struggling in argument against the insane inspirations of demons, he were completely overcome by them, he adds: "If this is the case, what harm is there in gaining the favour of the rulers of the earth, whether of a nature different from ours, or human princes and kings? For these have gained their dignity through the instrumentality of demons." In a former part, Celsus did his utmost to debase our souls to the worship of demons; and now he wishes us to seek the favour of kings and princes, of whom, as the world and all history are full of them, I do not consider it necessary to quote examples. __________________________________________________________________ Chapter LXIV. There is therefore One whose favour we should seek, and to whom we ought to pray that He would be gracious to us--the Most High God, whose favour is gained by piety and the practice of every virtue. And if he would have us to seek the favour of others after the Most High God, let him consider that, as the motion of the shadow follows that of the body which casts it, so in like manner it follows, that when we have the favour of God, we have also the good-will of all angels and spirits who are friends of God. For they know who are worthy of the divine approval, and they are not only well disposed to them, but they co-operate with them in their endeavours to please God: they seek His favour on their behalf; with their prayers they join their own prayers and intercessions for them. We may indeed boldly say, that men who aspire after better things have, when they pray to God, tens of thousands of sacred powers upon their side. These, even when not asked, pray with them, they bring succour to our mortal race, and if I may so say, take up arms alongside of it: for they see demons warring and fighting most keenly against the salvation of those who devote themselves to God, and despise the hostility of demons; they see them savage in their hatred of the man who refuses to serve them with the blood and fumes of sacrifices, but rather strives in every way, by word and deed, to be in peace and union with the Most High through Jesus, who put to flight multitudes of demons when He went about "healing," and delivering "all who were oppressed by the devil." [4958] __________________________________________________________________ [4958] Acts x. 38. __________________________________________________________________ Chapter LXV. Moreover, we are to despise ingratiating ourselves with kings or any other men, not only if their favour is to be won by murders, licentiousness, or deeds of cruelty, but even if it involves impiety towards God, or any servile expressions of flattery and obsequiousness, which things are unworthy of brave and high-principled men, who aim at joining with their other virtues that highest of virtues, patience and fortitude. But whilst we do nothing which is contrary to the law and word of God, we are not so mad as to stir up against us the wrath of kings and princes, which will bring upon us sufferings and tortures, or even death. For we read: "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God." [4959] These words we have in our exposition of the Epistle to the Romans, to the best of our ability, explained at length, and with various applications; but for the present we have taken them in their more obvious and generally received acceptation, to meet the saying of Celsus, that "it is not without the power of demons that kings have been raised to their regal dignity." Here much might be said on the constitution of kings and rulers, for the subject is a wide one, embracing such rulers as reign cruelly and tyrannically, and such as make the kingly office the means of indulging in luxury and sinful pleasures. We shall therefore, for the present, pass over the full consideration of this subject. We will, however, never swear by "the fortune of the king," nor by ought else that is considered equivalent to God. For if the word "fortune" is nothing but an expression for the uncertain course of events, as some say, although they seem not to be agreed, we do not swear by that as God which has no existence, as though it did really exist and was able to do something, lest we should bind ourselves by an oath to things which have no existence. If, on the other hand (as is thought by others, who say that to swear by the fortune of the king of the Romans is to swear by his demon), what is called the fortune of the king is in the power of demons, then in that case we must die sooner than swear by a wicked and treacherous demon, that ofttimes sins along with the man of whom it gains possession, and sins even more than he. __________________________________________________________________ [4959] Rom. xiii. 1, 2. __________________________________________________________________ Chapter LXVI. Then Celsus, following the example of those who are under the influence of demons--at one time recovering, at another relapsing, as though he were again becoming sensible--says: "If, however, any worshipper of God should be ordered to do anything impious, or to say anything base, such a command should in no wise be regarded; but we must encounter all kinds of torment, or submit to any kind of death, rather than say or even think anything unworthy of God." Again, however, from ignorance of our principles, and in entire confusion of thought, he says: "But if any one commands you to celebrate the sun, or to sing a joyful triumphal song in praise of Minerva, you will by celebrating their praises seem to render the higher praise to God; for piety, in extending to all things, becomes more perfect." To this our answer is, that we do not wait for any command to celebrate the praises of the sun; for we have been taught to speak well not only of those creatures that are obedient to the will of God, but even of our enemies. We therefore praise the sun as the glorious workmanship of God, which obeys His laws and hearkens to the call, "Praise the Lord, sun and moon," [4960] and with all your powers show forth the praises of the Father and Creator of all. Minerva, however, whom Celsus classes with the sun, is the subject of various Grecian myths, whether these contain any hidden meaning or not. They say that Minerva sprang fully armed from the brain of Jupiter; that when she was pursued by Vulcan, she fled from him to preserve her honour; and that from the seed which fell to the ground in the heat of Vulcan's passion, there grew a child whom Minerva brought up and called Erichthonius, "That owed his nurture to the blue-eyed maid, But from the teeming furrow took his birth, The mighty offspring of the foodful earth." [4961] It is therefore evident, that if we admit Minerva the daughter of Jupiter, we must also admit many fables and fictions which can be allowed by no one who discards fables and seeks after truth. __________________________________________________________________ [4960] Ps. cxlviii. 3. [4961] Homer's Iliad, ii. 547, 548. __________________________________________________________________ Chapter LXVII. And to regard these myths in a figurative sense, and consider Minerva as representing prudence, let any one show what were the actual facts of her history, upon which this allegory is based. For, supposing honour was given to Minerva as having been a woman of ancient times, by those who instituted mysteries and ceremonies for their followers, and who wished her name to be celebrated as that of a goddess, much more are we forbidden to pay divine honours to Minerva, if we are not permitted to worship so glorious an object as the sun, although we may celebrate its glory. Celsus, indeed, says that "we seem to do the greater honour to the great God when we sing hymns in honour of the sun and Minerva;" but we know it to be the opposite of that. For we sing hymns to the Most High alone, and His Only-begotten, who is the Word and God; and we praise God and His Only-begotten, as do also the sun, the moon, the stars, and all the host of heaven. [4962] For these all form a divine chorus, and unite with the just among men in celebrating the praises of the Most High God and His Only-begotten. We have already said that we must not swear by a human king, or by what is called "the fortune of the king." It is therefore unnecessary for us again to refute these statements: "If you are commanded to swear by a human king, there is nothing wrong in that. For to him has been given whatever there is upon earth; and whatever you receive in this life, you receive from him." We deny, however, that all things which are on the earth have been given to the king, or that whatever we receive in this life we receive from him. For whatever we receive rightly and honourably we receive from God, and by His providence, as ripe fruits, and "corn which strengtheneth man's heart, and the pleasant vine, and wine which rejoiceth the heart of man." [4963] And moreover, the fruit of the olive-tree, to make his face to shine, we have from the providence of God. __________________________________________________________________ [4962] ["Origen pointed out that hymns were addressed only to God and to His Only-begotten Word, who is also God....The hymnody of the primitive Church protected and proclaimed the truths which she taught and cherished."--Liddon's Bampton Lectures, On the Divinity of our Lord and Saviour Jesus Christ, pp. 385, 386. S.] [4963] Ps. civ. 15. __________________________________________________________________ Chapter LXVIII. Celsus goes on to say: "We must not disobey the ancient writer, who said long ago, Let one be king, whom the son of crafty Saturn appointed;'" [4964] and adds: "If you set aside this maxim, you will deservedly suffer for it at the hands of the king. For if all were to do the same as you, there would be nothing to prevent his being left in utter solitude and desertion, and the affairs of the earth would fall into the hands of the wildest and most lawless barbarians; and then there would no longer remain among men any of the glory of your religion or of the true wisdom." If, then, "there shall be one lord, one king," he must be, not the man "whom the son of crafty Saturn appointed," but the man to whom He gave the power, who "removeth kings and setteth up kings," [4965] and who "raiseth up the useful man in time of need upon earth." [4966] For kings are not appointed by that son of Saturn, who, according to Grecian fable, hurled his father from his throne, and sent him down to Tartarus (whatever interpretation may be given to this allegory), but by God, who governs all things, and who wisely arranges whatever belongs to the appointment of kings. We therefore do set aside the maxim contained in the line, "Whom the son of crafty Saturn appointed;" for we know that no god or father of a god ever devises anything crooked or crafty. But we are far from setting aside the notion of a providence, and of things happening directly or indirectly through the agency of providence. And the king will not "inflict deserved punishment" upon us, if we say that not the son of crafty Saturn gave him his kingdom, but He who "removeth and setteth up kings." And would that all were to follow my example in rejecting the maxim of Homer, maintaining the divine origin of the kingdom, and observing the precept to honour the king! In these circumstances the king will not "be left in utter solitude and desertion," neither will "the affairs of the world fall into the hands of the most impious and wild barbarians." For if, in the words of Celsus, "they do as I do," then it is evident that even the barbarians, when they yield obedience to the word of God, will become most obedient to the law, and most humane; and every form of worship will be destroyed except the religion of Christ, which will alone prevail. And indeed it will one day triumph, as its principles take possession of the minds of men more and more every day. __________________________________________________________________ [4964] Homer's Iliad, ii. 205. [4965] Dan. ii. 21. [4966] Ecclus. x. 4. (LXX.). __________________________________________________________________ Chapter LXIX. Celsus, then, as if not observing that he was saying anything inconsistent with the words he had just used, "if all were to do the same as you," adds: "You surely do not say that if the Romans were, in compliance with your wish, to neglect their customary duties to gods and men, and were to worship the Most High, or whatever you please to call him, that he will come down and fight for them, so that they shall need no other help than his. For this same God, as yourselves say, promised of old this and much more to those who served him, and see in what way he has helped them and you! They, in place of being masters of the whole world, are left with not so much as a patch of ground or a home; and as for you, if any of you transgresses even in secret, he is sought out and punished with death." As the question started is, "What would happen if the Romans were persuaded to adopt the principles of the Christians, to despise the duties paid to the recognised gods and to men, and to worship the Most High?" this is my answer to the question. We say that "if two" of us "shall agree on earth as touching anything that they shall ask, it shall be done for them of the Father" of the just, "which is in heaven;" [4967] for God rejoices in the agreement of rational beings, and turns away from discord. And what are we to expect, if not only a very few agree, as at present, but the whole of the empire of Rome? For they will pray to the Word, who of old said to the Hebrews, when they were pursued by the Egyptians, "The Lord shall fight for you, and ye shall hold your peace;" [4968] and if they all unite in prayer with one accord, they will be able to put to flight far more enemies than those who were discomfited by the prayer of Moses when he cried to the Lord, and of those who prayed with him. Now, if what God promised to those who keep His law has not come to pass, the reason of its nonfulfilment is not to be ascribed to the unfaithfulness of God. But He had made the fulfilment of His promises to depend on certain conditions,--namely, that they should observe and live according to His law; and if the Jews have not a plot of ground nor a habitation left to them, although they had received these conditional promises, the entire blame is to be laid upon their crimes, and especially upon their guilt in the treatment of Jesus. __________________________________________________________________ [4967] Matt. xviii. 19. [4968] Ex. xiv. 14. __________________________________________________________________ Chapter LXX. But if all the Romans, according to the supposition of Celsus, embrace the Christian faith, they will, when they pray, overcome their enemies; or rather, they will not war at all, being guarded by that divine power which promised to save five entire cities for the sake of fifty just persons. For men of God are assuredly the salt of the earth: they preserve the order of the world; [4969] and society is held together as long as the salt is uncorrupted: for "if the salt have lost its savour, it is neither fit for the land nor for the dunghill; but it shall be cast out, and trodden under foot of men. He that hath ears, let him hear" [4970] the meaning of these words. When God gives to the tempter permission to persecute us, then we suffer persecution; and when God wishes us to be free from suffering, even in the midst of a world that hates us, we enjoy a wonderful peace, trusting in the protection of Him who said, "Be of good cheer, I have overcome the world." [4971] And truly He has overcome the world. Wherefore the world prevails only so long as it is the pleasure of Him who received from the Father power to overcome the world; and from His victory we take courage. Should He even wish us again to contend and struggle for our religion, let the enemy come against us, and we will say to them, "I can do all things, through Christ Jesus our Lord, which strengtheneth me." [4972] For of "two sparrows which are sold for a farthing," as the Scripture says, "not one of them falls on the ground without our Father in heaven." [4973] And so completely does the Divine Providence embrace all things, that not even the hairs of our head fail to be numbered by Him. __________________________________________________________________ [4969] [Comp. Cowper, Task, book vi., sub finem.] [4970] Luke xiv. 34, 35; Matt. v. 13. [4971] John xvi. 33. [4972] Phil. iv. 13. [4973] Matt. x. 29, 30. __________________________________________________________________ Chapter LXXI. Celsus again, as is usual with him, gets confused, and attributes to us things which none of us have ever written. His words are: "Surely it is intolerable for you to say, that if our present rulers, on embracing your opinions, are taken by the enemy, you will still be able to persuade those who rule after them; and after these have been taken you will persuade their successors and so on, until at length, when all who have yielded to your persuasion have been taken, some prudent ruler shall arise, with a foresight of what is impending, and he will destroy you all utterly before he himself perishes." There is no need of any answer to these allegations: for none of us says of our present rulers, that if they embrace our opinions, and are taken by the enemy, we shall be able to persuade their successors; and when these are taken, those who come after them, and so on in succession. But on what does he ground the assertion, that when a succession of those who have yielded to our persuasion have been taken because they did not drive back the enemy, some prudent ruler shall arise, with a foresight of what is impending, who shall utterly destroy us? But here he seems to me to delight in inventing and uttering the wildest nonsense. __________________________________________________________________ Chapter LXXII. Afterwards he says: "If it were possible," implying at the same time that he thought it most desirable, "that all the inhabitants of Asia, Europe, and Libya, Greeks and Barbarians, all to the uttermost ends of the earth, were to come under one law;" but judging this quite impossible, he adds, "Any one who thinks this possible, knows nothing." It would require careful consideration and lengthened argument to prove that it is not only possible, but that it will surely come to pass, that all who are endowed with reason shall come under one law. However, if we must refer to this subject, it will be with great brevity. The Stoics, indeed, hold that, when the strongest of the elements prevails, all things shall be turned into fire. But our belief is, that the Word shall prevail over the entire rational creation, and change every soul into His own perfection; in which state every one, by the mere exercise of his power, will choose what he desires, and obtain what he chooses. For although, in the diseases and wounds of the body, there are some which no medical skill can cure, yet we hold that in the mind there is no evil so strong that it may not be overcome by the Supreme Word and God. For stronger than all the evils in the soul is the Word, and the healing power that dwells in Him; and this healing He applies, according to the will of God, to every man. The consummation of all things is the destruction of evil, although as to the question whether it shall be so destroyed that it can never anywhere arise again, it is beyond our present purpose to say. Many things are said obscurely in the prophecies on the total destruction of evil, and the restoration to righteousness of every soul; but it will be enough for our present purpose to quote the following passage from Zephaniah: "Prepare and rise early; all the gleanings of their vineyards are destroyed. Therefore wait ye upon Me, saith the Lord, on the day that I rise up for a testimony; for My determination is to gather the nations, that I may assemble the kings, to pour upon them Mine indignation, even all My fierce anger: for all the earth shall be devoured with the fire of My jealousy. For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve Him with one consent. From beyond the rivers of Ethiopia My suppliants, even the daughter of My dispersed, shall bring My offering. In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against Me: for then I will take away out of the midst of thee them that rejoice in thy pride; and thou shalt no more be haughty because of My holy mountain. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid." [4974] I leave it to those who are able, after a careful study of the whole subject, to unfold the meaning of this prophecy, and especially to inquire into the signification of the words, "When the whole earth is destroyed, there will be turned upon the peoples a language according to their race," [4975] as things were before the confusion of tongues. Let them also carefully consider the promise, that all shall call upon the name of the Lord, and serve Him with one consent; also that all contemptuous reproach shall be taken away, and there shall be no longer any injustice, or vain speech, or a deceitful tongue. And thus much it seemed needful for me to say briefly, and without entering into elaborate details, in answer to the remark of Celsus, that he considered any agreement between the inhabitants of Asia, Europe, and Libya, as well Greeks as Barbarians, was impossible. And perhaps such a result would indeed be impossible to those who are still in the body, but not to those who are released from it. __________________________________________________________________ [4974] Zeph. iii. 7-13. [4975] "A language to last as long as the world."--Bouhéreau. __________________________________________________________________ Chapter LXXIII. In the next place, Celsus urges us "to help the king with all our might, and to labour with him in the maintenance of justice, to fight for him; and if he requires it, to fight under him, or lead an army along with him." To this our answer is, that we do, when occasion requires, give help to kings, and that, so to say, a divine help, "putting on the whole armour of God." [4976] And this we do in obedience to the injunction of the apostle, "I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority;" [4977] and the more any one excels in piety, the more effective help does he render to kings, even more than is given by soldiers, who go forth to fight and slay as many of the enemy as they can. And to those enemies of our faith who require us to bear arms for the commonwealth, and to slay men, we can reply: "Do not those who are priests at certain shrines, and those who attend on certain gods, as you account them, keep their hands free from blood, that they may with hands unstained and free from human blood offer the appointed sacrifices to your gods; and even when war is upon you, you never enlist the priests in the army. If that, then, is a laudable custom, how much more so, that while others are engaged in battle, these too should engage as the priests and ministers of God, keeping their hands pure, and wrestling in prayers to God on behalf of those who are fighting in a righteous cause, and for the king who reigns righteously, that whatever is opposed to those who act righteously may be destroyed!" And as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace, we in this way are much more helpful to the kings than those who go into the field to fight for them. And we do take our part in public affairs, when along with righteous prayers we join self-denying exercises and meditations, which teach us to despise pleasures, and not to be led away by them. And none fight better for the king than we do. We do not indeed fight under him, although he require it; but we fight on his behalf, forming a special army--an army of piety--by offering our prayers to God. __________________________________________________________________ [4976] Eph. vi. 11. [4977] 1 Tim. ii. 1, 2. __________________________________________________________________ Chapter LXXIV. And if Celsus would have us to lead armies in defence of our country, let him know that we do this too, and that not for the purpose of being seen by men, or of vainglory. For "in secret," and in our own hearts, there are prayers which ascend as from priests in behalf of our fellow-citizens. And Christians are benefactors of their country more than others. For they train up citizens, and inculcate piety to the Supreme Being; and they promote those whose lives in the smallest cities have been good and worthy, to a divine and heavenly city, to whom it may be said, "Thou hast been faithful in the smallest city, come into a great one," [4978] where "God standeth in the assembly of the gods, and judgeth the gods in the midst;" and He reckons thee among them, if thou no more "die as a man, or fall as one of the princes." [4979] __________________________________________________________________ [4978] Luke xix. 17. [4979] Ps. lxxxii. 1, 7. __________________________________________________________________ Chapter LXXV. Celsus also urges us to "take office in the government of the country, if that is required for the maintenance of the laws and the support of religion." But we recognise in each state the existence of another national organization, [4980] founded by the Word of God, and we exhort those who are mighty in word and of blameless life to rule over Churches. Those who are ambitious of ruling we reject; but we constrain those who, through excess of modesty, are not easily induced to take a public charge in the Church of God. And those who rule over us well are under the constraining influence of the great King, whom we believe to be the Son of God, God the Word. And if those who govern in the Church, and are called rulers of the divine nation--that is, the Church--rule well, they rule in accordance with the divine commands, and never suffer themselves to be led astray by worldly policy. And it is not for the purpose of escaping public duties that Christians decline public offices, but that they may reserve themselves for a diviner and more necessary service in the Church of God--for the salvation of men. And this service is at once necessary and right. They take charge of all--of those that are within, that they may day by day lead better lives, and of those that are without, that they may come to abound in holy words and in deeds of piety; and that, while thus worshipping God truly, and training up as many as they can in the same way, they may be filled with the word of God and the law of God, and thus be united with the Supreme God through His Son the Word, Wisdom, Truth, and Righteousness, who unites to God all who are resolved to conform their lives in all things to the law of God. __________________________________________________________________ [4980] sustema patridos. [A very notable passage as to the autonomy of the primitive Churches in their divers nations.] __________________________________________________________________ Chapter LXXVI. You have here, reverend Ambrosius, the conclusion of what we have been enabled to accomplish by the power given to us in obedience to your command. In eight books we have embraced all that we considered it proper to say in reply to that book of Celsus which he entitles A True Discourse. And now it remains for the readers of his discourse and of my reply to judge which of the two breathes most of the Spirit of the true God, of piety towards Him, and of that truth which leads men by sound doctrines to the noblest life. You must know, however, that Celsus had promised another treatise as a sequel to this one, in which he engaged to supply practical rules of living to those who felt disposed to embrace his opinions. If, then, he has not fulfilled his promise of writing a second book, we may well be contented with these eight books which we have written in answer to his discourse. But if he has begun and finished that second book, pray obtain it and send it to us, that we may answer it as the Father of truth may give us ability, and either overthrow the false teaching that may be in it, or, laying aside all jealousy, we may testify our approval of whatever truth it may contain. Glory Be to Thee, Our God; Glory Be to Thee. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Indexes __________________________________________________________________ Index of Scripture References Genesis [1]1:1 [2]1:1 [3]1:2 [4]1:9-10 [5]1:10 [6]1:11 [7]1:16 [8]1:21 [9]1:24 [10]1:26 [11]1:26 [12]1:26 [13]1:26 [14]1:26-27 [15]1:27 [16]1:27-28 [17]1:28 [18]1:28 [19]1:28 [20]1:29 [21]2:2-3 [22]2:4 [23]2:7 [24]2:7 [25]2:7 [26]2:7 [27]2:8 [28]2:9-14 [29]2:16-17 [30]2:19-20 [31]2:21-22 [32]2:21-22 [33]2:21-22 [34]2:23 [35]2:23 [36]2:23 [37]2:23 [38]2:23-24 [39]2:24 [40]2:24 [41]2:24 [42]2:24 [43]2:24 [44]2:25 [45]2:25 [46]3 [47]3 [48]3:1 [49]3:5 [50]3:6 [51]3:6 [52]3:7 [53]3:7 [54]3:7 [55]3:7 [56]3:8 [57]3:9 [58]3:15 [59]3:16 [60]3:17 [61]3:19 [62]3:20 [63]3:20 [64]3:21 [65]3:21-24 [66]3:24 [67]3:24 [68]4 [69]4:3 [70]4:8 [71]4:10 [72]4:17-18 [73]4:18-19 [74]4:19-24 [75]5:1 [76]5:3 [77]5:21 [78]5:25 [79]5:28 [80]5:29 [81]6:1-2 [82]6:2 [83]6:2 [84]6:2 [85]6:3 [86]6:3 [87]6:3 [88]6:3 [89]6:4 [90]6:5-7 [91]6:8 [92]6:19-20 [93]7:1 [94]7:3 [95]7:7 [96]9:2-5 [97]9:5-6 [98]9:21-22 [99]9:25-27 [100]10:8-17 [101]11:1-2 [102]11:4 [103]11:5-9 [104]11:26-28 [105]11:26-12:5 [106]12:10-20 [107]13:8 [108]15:5 [109]16 [110]17 [111]17:5 [112]17:14 [113]17:14 [114]19:4 [115]19:10-11 [116]19:11 [117]19:17 [118]19:30-38 [119]19:31 [120]20 [121]21:12-20 [122]22:1-19 [123]22:12 [124]23:2-4 [125]23:31 [126]24:64-65 [127]25:21-24 [128]25:27-34 [129]26:6-11 [130]26:15 [131]27:15 [132]27:27 [133]27:41 [134]28:12 [135]28:12-13 [136]30:42 [137]30:43 [138]31:10-13 [139]32:24-31 [140]32:28-30 [141]32:30 [142]38 [143]38:12-30 [144]48:22 [145]48:22 [146]49:1 [147]49:1 [148]49:1-4 [149]49:4 [150]49:10 [151]49:10 Exodus [152]1:8-16 [153]3:2 [154]3:6 [155]3:8 [156]3:8 [157]3:14 [158]4:21 [159]4:21 [160]4:22 [161]4:23 [162]4:24-25 [163]4:24-26 [164]4:25-26 [165]7:3 [166]8:27-29 [167]8:28-29 [168]9:17 [169]9:17 [170]11:5 [171]12:8 [172]12:12 [173]12:12 [174]12:23 [175]12:23 [176]14:14 [177]16:1-3 [178]16:29 [179]16:29 [180]17:8-12 [181]18:4 [182]19:19 [183]19:19 [184]20:3-4 [185]20:3-5 [186]20:5 [187]20:5 [188]20:5 [189]20:5 [190]20:5 [191]20:5 [192]20:12 [193]20:12 [194]20:12 [195]20:12 [196]20:13-16 [197]20:13-16 [198]20:18 [199]20:21 [200]21:2 [201]21:24 [202]21:24 [203]21:28-29 [204]22:28 [205]23:20-23 [206]24:2 [207]24:2 [208]24:2 [209]24:18 [210]25:10-11 [211]25:40 [212]25:40 [213]25:40 [214]27:20 [215]28:36 [216]32 [217]32:4 [218]32:6 [219]32:15-20 [220]32:20 [221]32:32 [222]33:18-19 [223]33:20 [224]33:23 [225]34:4-9 [226]34:6-7 [227]34:14 [228]34:28 [229]34:29-35 [230]35:2 [231]37:1-2 [232]39:30 Leviticus [233]3:17 [234]10:9 [235]11:13 [236]11:44 [237]11:44 [238]11:44-45 [239]13:12-14 [240]14:33-42 [241]14:43-45 [242]16:8 [243]16:8 [244]16:8 [245]16:29 [246]16:29 [247]17:10 [248]17:14 [249]17:14 [250]19:2 [251]19:15 [252]19:18 [253]19:20 [254]19:26 [255]19:31 [256]19:31 [257]20:7 [258]20:21 [259]21:11 [260]21:14 [261]22:13 [262]23:26-29 [263]24:2 [264]24:20 [265]26:5 Numbers [266]4:5 [267]6:24 [268]11:1-6 [269]12:5-8 [270]12:6-8 [271]15:32 [272]16:38 [273]17:8 [274]20:1-12 [275]23:23 [276]24:17 [277]24:17 [278]25:1-9 Deuteronomy [279]1:10 [280]1:31 [281]2:34 [282]4:16-18 [283]4:19 [284]4:19 [285]4:19-20 [286]4:24 [287]4:24 [288]4:24 [289]4:24 [290]5:9 [291]5:9 [292]5:31 [293]6:3-4 [294]6:13 [295]6:13 [296]6:15 [297]8:3 [298]8:3 [299]8:12-14 [300]9:3 [301]9:11 [302]9:25 [303]10:12-13 [304]10:17 [305]11:26 [306]13:1-3 [307]13:4 [308]14:5 [309]16:3 [310]18:12 [311]18:14 [312]18:14 [313]18:14 [314]18:15 [315]18:15 [316]18:17-19 [317]19:21 [318]22:13-21 [319]22:23-24 [320]23:1 [321]23:19 [322]24:16 [323]25:4 [324]25:4 [325]25:4 [326]25:4 [327]25:5-6 [328]28 [329]28:12 [330]28:66 [331]30:1 [332]30:15 [333]30:15 [334]30:15-16 [335]30:19 [336]30:19 [337]32 [338]32 [339]32 [340]32:2 [341]32:8 [342]32:8-9 [343]32:8-9 [344]32:9 [345]32:15 [346]32:21 [347]32:21 [348]32:21 [349]32:21 [350]32:22 [351]32:30 [352]32:39 [353]32:39 [354]32:39 [355]34:5-6 [356]34:9-12 [357]34:10 Joshua [358]10:12-14 [359]24:19 [360]24:32 [361]24:32 Judges [362]8:22-23 [363]13:22 [364]19:22 1 Samuel [365]1:1-2 [366]1:7-20 [367]1:11 [368]1:15 [369]2:12-17 [370]2:22-25 [371]3:20 [372]4:13 [373]4:17-21 [374]9:10 [375]14:24-25 [376]15:11 [377]15:11 [378]16:7 [379]16:14 [380]16:14 [381]16:14 [382]18:10 [383]18:10 [384]18:10 [385]28:11-19 2 Samuel [386]11 [387]12:1-13 [388]12:1-14 [389]22:44-45 [390]24:14 1 Kings [391]3:16-28 [392]3:28 [393]4:29-34 [394]10:1-9 [395]11:14 [396]12:28 [397]13 [398]14:12 [399]17:1 [400]17:1-6 [401]17:21-22 [402]19:1-8 [403]19:1-8 [404]19:3-7 [405]19:6-8 [406]19:9 [407]19:13 [408]19:18 [409]19:18 [410]21 [411]21 [412]22:19-23 2 Kings [413]1 [414]1:3 [415]1:9-12 [416]4:17 [417]4:34-35 [418]8 [419]9:11 [420]18 [421]19 1 Chronicles [422]16:8 [423]16:22 [424]21:1 2 Chronicles [425]29 [426]30 [427]31 [428]32 Job [429]1:10-11 [430]1:11 [431]1:12 [432]1:21 [433]1:21 [434]2:6 [435]2:10 [436]5:18 [437]7:1 [438]8:9 [439]10:8 [440]14:7-15 [441]14:19 [442]15:14 [443]15:14 [444]25:5 [445]29:22 [446]32:21 [447]40 [448]40:19 [449]40:20 [450]40:20 [451]41 [452]41:1 [453]41:34 Psalms [454]1:1 [455]1:1 [456]1:1 [457]2 [458]2:2 [459]2:3 [460]2:5 [461]2:8 [462]2:8 [463]4:6 [464]6 [465]6:1 [466]7:3-5 [467]7:3-5 [468]7:12 [469]8:3 [470]9:13-14 [471]13:3 [472]16:9-10 [473]16:9-10 [474]18 [475]18:11 [476]18:25-26 [477]18:25-26 [478]18:26-27 [479]19:1 [480]19:4 [481]19:4 [482]19:7 [483]19:8 [484]22 [485]22:15 [486]22:19-20 [487]22:27 [488]24:7 [489]24:8 [490]24:19 [491]25:7 [492]26:2 [493]26:4-5 [494]26:6 [495]27:1 [496]27:1 [497]27:1-3 [498]27:3 [499]29:3 [500]30:3 [501]33:5 [502]33:6 [503]33:6 [504]33:9 [505]34 [506]34:7 [507]34:7 [508]34:7 [509]34:7 [510]34:10-14 [511]36 [512]36:9 [513]36:9 [514]37 [515]37 [516]37:8 [517]37:9 [518]37:11 [519]37:22 [520]37:27 [521]37:29 [522]37:30 [523]37:30-31 [524]37:34 [525]37:34 [526]39:5 [527]39:12 [528]40:28 [529]43:20 [530]44:19 [531]44:23 [532]44:25 [533]45 [534]45 [535]45:1-2 [536]45:1-2 [537]45:2-5 [538]45:3-4 [539]45:6-7 [540]45:7 [541]45:7 [542]45:7 [543]45:8 [544]45:13 [545]46 [546]48 [547]48:1-2 [548]49:9-10 [549]49:12 [550]49:14 [551]50 [552]50:1 [553]50:6 [554]50:16 [555]50:18 [556]50:19 [557]51 [558]51:4 [559]51:5 [560]51:10 [561]51:10 [562]51:11 [563]51:17 [564]51:18-19 [565]54:5 [566]54:5 [567]54:6 [568]58:3 [569]62:1 [570]63:8 [571]67 [572]68:11 [573]68:11 [574]68:11 [575]69 [576]69:21 [577]69:21 [578]69:23 [579]72:7 [580]72:7 [581]72:8 [582]72:8 [583]72:11 [584]73:1 [585]76:2 [586]76:10 [587]77:2 [588]78 [589]78:1-3 [590]78:2 [591]78:25 [592]78:30-31 [593]78:34 [594]78:49 [595]78:65 [596]81:5 [597]81:13-14 [598]81:13-14 [599]82:1 [600]82:1 [601]82:1 [602]82:1 [603]82:7 [604]84:5 [605]86:4 [606]86:8 [607]89:32 [608]89:50-51 [609]91:13 [610]92:12 [611]95:5 [612]96 [613]96:4 [614]96:5 [615]96:5 [616]96:5 [617]96:5 [618]96:5 [619]97:3 [620]97:9 [621]101:8 [622]102:9 [623]102:25 [624]102:25-26 [625]102:26 [626]102:26-27 [627]102:26-27 [628]102:27 [629]102:27 [630]102:27 [631]104:4 [632]104:6 [633]104:14-15 [634]104:15 [635]104:24 [636]104:24 [637]104:24-26 [638]104:29-30 [639]105 [640]105:15 [641]106:31-33 [642]107:20 [643]107:20 [644]107:20 [645]107:20 [646]108 [647]108 [648]109:1-2 [649]109:8 [650]110:1 [651]116:7 [652]116:13 [653]116:15 [654]118:2 [655]118:19-20 [656]118:144 [657]119:18 [658]119:18 [659]119:18 [660]119:73 [661]119:105 [662]119:105 [663]119:144 [664]127:1 [665]127:1 [666]131:1-2 [667]133 [668]136:2 [669]136:2 [670]136:12 [671]137 [672]137:4 [673]137:8-9 [674]139:16 [675]141:2 [676]141:2 [677]144:7 [678]144:11 [679]147:6 [680]147:15 [681]148:3 [682]148:3-4 [683]148:4 [684]148:4-5 [685]148:5 [686]148:5 Proverbs [687]2:5 [688]2:5 [689]2:5 [690]2:5 [691]4:23 [692]4:23 [693]5:15-17 [694]6:32-34 [695]8:5 [696]8:22-25 [697]8:36 [698]9:1-5 [699]9:4 [700]9:5-6 [701]10:17 [702]10:19 [703]13:8 [704]13:25 [705]15:1 [706]16:26 [707]21:1 [708]22:20-21 [709]22:28 [710]23:5 [711]23:11 [712]27:19 [713]28:6 [714]30:24-28 Ecclesiastes [715]1:1 [716]1:2 [717]1:6 [718]1:9 [719]1:9-10 [720]1:14 [721]3:1 [722]3:1 [723]6:7 [724]7:23-24 [725]8:11 [726]10:4 [727]10:4 Song of Solomon [728]1:3 [729]1:4 [730]4:12 Isaiah [731]1:2-4 [732]1:4 [733]1:7 [734]1:10 [735]1:10-15 [736]1:13-14 [737]1:17-18 [738]1:17-18 [739]1:19-20 [740]1:19-20 [741]1:19-20 [742]1:20 [743]2:2-4 [744]2:3 [745]2:4 [746]3:18 [747]3:24 [748]4:4 [749]5:8 [750]5:11 [751]5:12 [752]5:18 [753]5:18 [754]5:20 [755]5:20 [756]5:22 [757]6 [758]6:1-2 [759]6:2 [760]6:3 [761]6:3 [762]6:9 [763]6:9 [764]6:9-10 [765]6:10 [766]7:10-14 [767]7:11 [768]7:14 [769]7:15 [770]7:15 [771]7:16 [772]8:4 [773]8:8-9 [774]8:8-9 [775]9:2 [776]9:2 [777]9:2 [778]9:2 [779]9:6 [780]9:6 [781]10:17 [782]10:17 [783]11:1-2 [784]11:6-7 [785]14:4 [786]14:12-22 [787]20:3 [788]22:13 [789]25:8 [790]25:8 [791]27:1 [792]27:1 [793]29:21 [794]35:5-6 [795]36 [796]37 [797]38:19 [798]41:22-23 [799]42:4 [800]42:5 [801]42:9 [802]42:14 [803]43:18 [804]45:3 [805]45:6 [806]45:7 [807]45:7 [808]45:7 [809]45:7 [810]45:7 [811]45:7 [812]45:12 [813]45:21 [814]47:14-15 [815]47:14-15 [816]47:14-15 [817]47:14-15 [818]48:9 [819]48:16 [820]49:8-9 [821]49:9 [822]49:9 [823]50:11 [824]52:11 [825]52:13-15 [826]53:1-3 [827]53:1-8 [828]53:2-3 [829]53:7 [830]53:7 [831]53:9 [832]53:12 [833]54:1 [834]54:11 [835]54:11-14 [836]54:12 [837]58:3-5 [838]58:3-7 [839]60:1 [840]60:19 [841]63:17-18 [842]63:17-18 [843]64:4 [844]64:4 [845]65:1 [846]66:1 [847]66:1 [848]66:2 [849]66:16 [850]66:22 Jeremiah [851]1:5-6 [852]1:9 [853]1:9-10 [854]1:14 [855]2:13 [856]4:3 [857]6:20 [858]7:11 [859]7:16 [860]7:16 [861]7:17-18 [862]7:18 [863]10:24 [864]11:14 [865]11:14 [866]14:11-12 [867]14:22 [868]15:14 [869]15:14 [870]16:19 [871]17:5-7 [872]17:10 [873]17:21 [874]17:21-24 [875]20:7 [876]20:7 [877]20:7 [878]20:7-8 [879]23:23 [880]23:24 [881]23:24 [882]23:24 [883]23:24 [884]25:15-16 [885]25:28-29 [886]29:22-23 [887]31:29-30 [888]31:30 [889]31:34 [890]34:8-22 [891]34:14 [892]44:19 Lamentations [893]3:25 [894]3:27-28 [895]3:30 [896]3:34 [897]3:38 [898]3:41 [899]4:20 [900]4:20 Ezekiel [901]1 [902]1:1 [903]1:28 [904]2:1 [905]2:6 [906]2:9-10 [907]3:2-3 [908]9:4 [909]9:6 [910]10 [911]11:19-20 [912]11:19-20 [913]11:19-20 [914]11:19-20 [915]16:49 [916]16:53 [917]16:55 [918]18:1-4 [919]18:2-4 [920]18:3 [921]18:4 [922]18:4 [923]18:19 [924]18:20 [925]18:20 [926]18:23 [927]18:32 [928]20:21 [929]20:25 [930]20:25 [931]22:18 [932]22:20 [933]26 [934]28:3 [935]28:11-19 [936]28:12 [937]28:15 [938]28:19 [939]29:3 [940]29:3 [941]32:1-28 [942]32:2 [943]32:5-6 [944]33:11 [945]33:11 [946]34:1-4 [947]43 [948]44 [949]45 [950]46 [951]48 Daniel [952]1 [953]1:16 [954]2:8 [955]2:21 [956]3:22 [957]4:8 [958]4:37 [959]6:10 [960]7:10 [961]7:10 [962]7:26 [963]8:23 [964]8:23-25 [965]9:1 [966]9:3 [967]9:4 [968]9:20 [969]9:21 [970]9:23 [971]9:25 [972]9:25 [973]9:27 [974]10 [975]10:1-3 [976]10:2 [977]10:5 [978]10:11 [979]10:12 [980]12:1-3 [981]12:3 Hosea [982]1:2-3 [983]3:1-3 [984]3:4 [985]3:4 [986]5:7 [987]6:6 [988]10:12 [989]10:12 [990]13:14 [991]13:14 [992]14:9 [993]14:9 Joel [994]2:15 [995]2:28 Amos [996]3:6 [997]3:6 [998]8:11 [999]9:3 Jonah [1000]1 [1001]1:3 [1002]3 [1003]4 Micah [1004]1:12 [1005]1:12 [1006]1:12 [1007]1:12-13 [1008]4:1-3 [1009]5:2 [1010]5:2 [1011]5:2 [1012]6:8 [1013]6:8 [1014]6:8 Nahum [1015]1:2 Habakkuk [1016]2:4 [1017]3:2 Zephaniah [1018]3:7-13 Haggai [1019]2:6 [1020]2:6-7 [1021]2:7 Zechariah [1022]1:14 [1023]3:1 [1024]5:7 [1025]7:5 [1026]9:10 [1027]9:10 [1028]13:7 [1029]13:9 Malachi [1030]3:2 [1031]3:2 [1032]3:2-3 [1033]3:3 [1034]3:6 [1035]3:6 [1036]3:6 [1037]3:16 Matthew [1038]1:20 [1039]1:23 [1040]2:6 [1041]2:6 [1042]2:6 [1043]2:13 [1044]3:9 [1045]3:9 [1046]3:10 [1047]3:12 [1048]3:12 [1049]3:17 [1050]4:3 [1051]4:4 [1052]4:9-10 [1053]4:10 [1054]4:12 [1055]4:16 [1056]4:19 [1057]5:3 [1058]5:3 [1059]5:3 [1060]5:5 [1061]5:6 [1062]5:6 [1063]5:8 [1064]5:8 [1065]5:8 [1066]5:8 [1067]5:9 [1068]5:9 [1069]5:11 [1070]5:13 [1071]5:14 [1072]5:14 [1073]5:14 [1074]5:15 [1075]5:16 [1076]5:16 [1077]5:17 [1078]5:17 [1079]5:17 [1080]5:17 [1081]5:20 [1082]5:21-22 [1083]5:22 [1084]5:22 [1085]5:22 [1086]5:23-24 [1087]5:27-28 [1088]5:28 [1089]5:28 [1090]5:28 [1091]5:28 [1092]5:28 [1093]5:32 [1094]5:32 [1095]5:34 [1096]5:34 [1097]5:34 [1098]5:34-35 [1099]5:36 [1100]5:38 [1101]5:39 [1102]5:39 [1103]5:39 [1104]5:39 [1105]5:39-40 [1106]5:42 [1107]5:42 [1108]5:44-45 [1109]5:45 [1110]5:45 [1111]5:48 [1112]5:48 [1113]5:48 [1114]5:48 [1115]6:1-4 [1116]6:2 [1117]6:9 [1118]6:11 [1119]6:13 [1120]6:16-18 [1121]6:23 [1122]6:24 [1123]6:24 [1124]6:25-28 [1125]6:25-34 [1126]6:26 [1127]6:27 [1128]6:28-30 [1129]6:31 [1130]6:34 [1131]6:34 [1132]7:1 [1133]7:2 [1134]7:6 [1135]7:7 [1136]7:13-14 [1137]7:14 [1138]7:18 [1139]7:22 [1140]7:22-23 [1141]7:22-23 [1142]7:22-23 [1143]7:24 [1144]7:26 [1145]7:26 [1146]8:3 [1147]8:21-22 [1148]8:30-34 [1149]9:10-11 [1150]9:12 [1151]9:12 [1152]9:13 [1153]9:14-15 [1154]9:15 [1155]9:37-38 [1156]10:3 [1157]10:5 [1158]10:8 [1159]10:17 [1160]10:18 [1161]10:18 [1162]10:18 [1163]10:18 [1164]10:22 [1165]10:23 [1166]10:23 [1167]10:23 [1168]10:23 [1169]10:26 [1170]10:28 [1171]10:28 [1172]10:29 [1173]10:29 [1174]10:29 [1175]10:29 [1176]10:29-30 [1177]10:32-33 [1178]10:37-38 [1179]11:7-15 [1180]11:9 [1181]11:13 [1182]11:13 [1183]11:19 [1184]11:19 [1185]11:19 [1186]11:20 [1187]11:21 [1188]11:23-24 [1189]11:27 [1190]11:27 [1191]11:27 [1192]11:27 [1193]11:27 [1194]11:28 [1195]11:28 [1196]11:29 [1197]11:30 [1198]12:7 [1199]12:24 [1200]12:32 [1201]12:32 [1202]12:33 [1203]12:35 [1204]12:38-41 [1205]12:42 [1206]13:5-6 [1207]13:9 [1208]13:44 [1209]13:44 [1210]13:52 [1211]13:54 [1212]15:11 [1213]15:11 [1214]15:17-19 [1215]15:19 [1216]15:24 [1217]15:24 [1218]16:13-19 [1219]16:18 [1220]16:19 [1221]16:19 [1222]17:1-8 [1223]17:1-13 [1224]17:4 [1225]17:9 [1226]17:21 [1227]18:1-4 [1228]18:10 [1229]18:10 [1230]18:10 [1231]18:10 [1232]18:11 [1233]18:17 [1234]18:17 [1235]18:19 [1236]18:20 [1237]18:20 [1238]18:20 [1239]18:22 [1240]19:3-8 [1241]19:4 [1242]19:5 [1243]19:5-6 [1244]19:6 [1245]19:8 [1246]19:12 [1247]19:12 [1248]19:12 [1249]19:12 [1250]19:12 [1251]19:12 [1252]19:12 [1253]19:12 [1254]19:13-15 [1255]19:16-26 [1256]19:17 [1257]19:17 [1258]19:17 [1259]19:17 [1260]19:19 [1261]19:20 [1262]19:23 [1263]19:23-24 [1264]19:24 [1265]19:27 [1266]20:1-16 [1267]20:25 [1268]20:27 [1269]21:13 [1270]21:43 [1271]22:11-14 [1272]22:12-13 [1273]22:14 [1274]22:21 [1275]22:23-33 [1276]22:23-33 [1277]22:29-30 [1278]22:30 [1279]22:30 [1280]22:30 [1281]22:30 [1282]22:31-32 [1283]22:32 [1284]22:37 [1285]22:37-40 [1286]22:39 [1287]22:39 [1288]22:40 [1289]23:1-3 [1290]23:8 [1291]23:8 [1292]23:8 [1293]23:9 [1294]23:12 [1295]23:29-38 [1296]23:30 [1297]23:34 [1298]23:34 [1299]23:35 [1300]24:4-5 [1301]24:12 [1302]24:12 [1303]24:13 [1304]24:14 [1305]24:14 [1306]24:19 [1307]24:19 [1308]24:21 [1309]24:23-27 [1310]24:27 [1311]24:29 [1312]24:35 [1313]24:35 [1314]25:4 [1315]25:8-9 [1316]25:29 [1317]25:31-33 [1318]25:32-33 [1319]25:34 [1320]25:34 [1321]25:41 [1322]25:44 [1323]25:46 [1324]26:23 [1325]26:28 [1326]26:29 [1327]26:38 [1328]26:38 [1329]26:38 [1330]26:38 [1331]26:38 [1332]26:39 [1333]26:39 [1334]26:39 [1335]26:39 [1336]26:41 [1337]26:41 [1338]26:41 [1339]26:41 [1340]26:48 [1341]26:52-54 [1342]26:55 [1343]26:59-63 [1344]26:61 [1345]27:3-5 [1346]27:11-14 [1347]27:17 [1348]27:18 [1349]27:19 [1350]27:33 [1351]27:45-54 [1352]27:46-50 [1353]27:51-52 [1354]27:51-54 [1355]27:54 [1356]27:55-56 [1357]27:60 [1358]27:63 [1359]28:1-2 [1360]28:9 [1361]28:13-14 [1362]28:20 [1363]28:20 Mark [1364]1:1-2 [1365]1:29-30 [1366]2:7 [1367]2:9-11 [1368]2:15-16 [1369]2:18-20 [1370]3:18 [1371]4:12 [1372]4:12 [1373]4:12 [1374]4:12 [1375]4:21 [1376]4:28 [1377]5:11 [1378]5:11-14 [1379]6:2 [1380]6:3 [1381]6:3 [1382]6:27 [1383]7:15 [1384]8:38 [1385]9:1-13 [1386]9:2-9 [1387]9:5 [1388]9:17 [1389]9:29 [1390]10:5 [1391]10:8 [1392]10:8 [1393]10:13-15 [1394]10:17-27 [1395]10:18 [1396]10:18 [1397]10:18 [1398]10:23-24 [1399]10:28 [1400]10:44 [1401]11:17 [1402]12:18-27 [1403]12:18-27 [1404]12:24-25 [1405]12:25 [1406]12:25 [1407]12:29-30 [1408]12:31 [1409]12:42 [1410]13:31 [1411]14:24 [1412]15:23 [1413]15:42 [1414]16:33-39 Luke [1415]1:17 [1416]1:26-27 [1417]1:35 [1418]1:35 [1419]1:38 [1420]1:52 [1421]1:76 [1422]2:30 [1423]2:36-38 [1424]2:52 [1425]3:1 [1426]3:8 [1427]3:8 [1428]3:12 [1429]3:14 [1430]4:1-2 [1431]4:3 [1432]4:4 [1433]5:8 [1434]5:21 [1435]5:21 [1436]5:29-30 [1437]5:33-35 [1438]6:20 [1439]6:21 [1440]6:25 [1441]6:30 [1442]6:35 [1443]6:36 [1444]6:36 [1445]6:37 [1446]6:37 [1447]6:37 [1448]6:42 [1449]7:24-30 [1450]7:26 [1451]7:34 [1452]7:34 [1453]8:1-3 [1454]8:10 [1455]8:16 [1456]8:18 [1457]8:32-33 [1458]9:26 [1459]9:28-36 [1460]9:28-36 [1461]9:31 [1462]9:33 [1463]9:59-60 [1464]9:62 [1465]10:4 [1466]10:4 [1467]10:4 [1468]10:12-14 [1469]10:13 [1470]10:18 [1471]10:19 [1472]10:19 [1473]10:19 [1474]10:22 [1475]10:22 [1476]10:27 [1477]11:3 [1478]11:4 [1479]11:9 [1480]11:29-30 [1481]11:33 [1482]11:48 [1483]11:52 [1484]11:52 [1485]12:4-5 [1486]12:10 [1487]12:45-46 [1488]12:48 [1489]12:50 [1490]13:11 [1491]13:16 [1492]13:16 [1493]13:24 [1494]13:26-27 [1495]14:11 [1496]14:34-35 [1497]15:1-2 [1498]15:3-7 [1499]15:8-10 [1500]15:23 [1501]16:9 [1502]16:13 [1503]16:15 [1504]16:16 [1505]16:16 [1506]16:19-31 [1507]16:19-31 [1508]17:20-21 [1509]17:28-29 [1510]18:1 [1511]18:11 [1512]18:13 [1513]18:14 [1514]18:14 [1515]18:18-27 [1516]18:19 [1517]18:19 [1518]18:24-25 [1519]18:28 [1520]19:14 [1521]19:15 [1522]19:17 [1523]19:17 [1524]19:19 [1525]19:26 [1526]19:46 [1527]20:26-38 [1528]20:27-40 [1529]20:34-36 [1530]20:35-36 [1531]20:35-36 [1532]20:36 [1533]20:36 [1534]20:36 [1535]21:2 [1536]21:20 [1537]21:23 [1538]21:23 [1539]21:26 [1540]22:20 [1541]22:21 [1542]22:25 [1543]22:27 [1544]22:31-32 [1545]23:21 [1546]23:25 [1547]23:39-43 [1548]23:44-45 [1549]23:44-47 [1550]23:53 [1551]23:53 [1552]24:15 [1553]24:30-31 [1554]24:31 [1555]24:39 [1556]24:48-49 John [1557]1:1 [1558]1:1 [1559]1:1 [1560]1:1-2 [1561]1:1-3 [1562]1:1-14 [1563]1:3 [1564]1:3 [1565]1:3 [1566]1:3-4 [1567]1:5 [1568]1:9 [1569]1:11 [1570]1:14 [1571]1:14 [1572]1:14 [1573]1:14 [1574]1:18 [1575]1:18 [1576]1:18 [1577]1:18 [1578]1:26 [1579]1:26-27 [1580]1:26-27 [1581]1:32-34 [1582]1:51 [1583]2:1-11 [1584]2:16 [1585]2:19 [1586]2:19 [1587]2:19 [1588]2:19-22 [1589]2:21 [1590]3:6 [1591]3:8 [1592]3:21 [1593]3:34 [1594]4:1-25 [1595]4:16-18 [1596]4:20 [1597]4:21 [1598]4:23-24 [1599]4:24 [1600]4:24 [1601]4:24 [1602]4:31-34 [1603]5:19 [1604]5:23 [1605]5:31 [1606]5:33-35 [1607]5:34 [1608]5:39 [1609]5:39 [1610]5:39 [1611]5:44 [1612]5:46-47 [1613]6:27 [1614]7:15 [1615]7:37-39 [1616]7:42 [1617]8:1-11 [1618]8:39 [1619]8:40 [1620]8:40 [1621]8:40 [1622]8:46 [1623]8:58 [1624]9:39 [1625]10:3 [1626]10:8-10 [1627]10:11 [1628]10:12 [1629]10:18 [1630]10:18 [1631]10:18 [1632]10:18 [1633]10:18 [1634]10:24 [1635]10:27 [1636]10:30 [1637]12:24 [1638]12:27 [1639]12:27 [1640]12:31 [1641]12:40 [1642]12:43 [1643]13:2 [1644]13:8 [1645]13:27 [1646]14:2 [1647]14:3 [1648]14:6 [1649]14:6 [1650]14:6 [1651]14:6 [1652]14:6 [1653]14:9 [1654]14:9 [1655]14:9 [1656]14:11 [1657]14:23 [1658]14:23 [1659]14:26 [1660]14:26 [1661]14:26 [1662]14:27 [1663]14:27 [1664]14:28 [1665]14:30 [1666]14:30 [1667]14:30 [1668]15:2 [1669]15:4 [1670]15:5 [1671]15:6 [1672]15:22 [1673]15:26 [1674]16:11 [1675]16:12-13 [1676]16:12-13 [1677]16:12-13 [1678]16:12-13 [1679]16:13 [1680]16:13 [1681]16:14 [1682]16:25 [1683]16:33 [1684]16:33 [1685]16:33 [1686]17:10 [1687]17:16 [1688]17:20-21 [1689]17:21 [1690]17:21 [1691]17:21 [1692]17:21 [1693]17:22 [1694]17:22 [1695]17:22-23 [1696]17:24 [1697]17:24 [1698]17:24 [1699]17:25 [1700]18:4 [1701]18:36 [1702]19:2 [1703]19:11 [1704]19:17 [1705]19:19-20 [1706]19:32-33 [1707]19:33-34 [1708]19:34-35 [1709]19:41 [1710]19:41 [1711]19:41 [1712]20:17 [1713]20:22 [1714]20:22 [1715]20:22 [1716]20:22 [1717]20:23 [1718]20:23 [1719]20:26 [1720]20:26-27 [1721]20:27 [1722]21:18-19 [1723]21:25 [1724]21:25 Acts [1725]1:3 [1726]1:4 [1727]1:4-5 [1728]1:5 [1729]1:6-8 [1730]1:8 [1731]2:1-4 [1732]2:13 [1733]2:15 [1734]2:22 [1735]3:1-11 [1736]3:22-23 [1737]4:32 [1738]4:34-35 [1739]5:1-6 [1740]5:13-16 [1741]5:36-37 [1742]5:38-39 [1743]5:41 [1744]7 [1745]7:2-4 [1746]7:15 [1747]7:22 [1748]7:42-43 [1749]7:45 [1750]7:52 [1751]8:10 [1752]8:18 [1753]8:20 [1754]9:15 [1755]9:15 [1756]9:36-43 [1757]10 [1758]10:1-4 [1759]10:9 [1760]10:9-15 [1761]10:14 [1762]10:28 [1763]10:30 [1764]10:38 [1765]10:44-46 [1766]11:3 [1767]13:6-12 [1768]13:17-19 [1769]13:46 [1770]15:7-11 [1771]15:10 [1772]15:10 [1773]15:28-29 [1774]15:28-29 [1775]15:28-29 [1776]15:30 [1777]16:1-3 [1778]16:3 [1779]16:4 [1780]17:28 [1781]17:28 [1782]19 [1783]19:19 [1784]20:9-12 [1785]20:28 [1786]20:28 [1787]20:28 [1788]21:13 [1789]21:20-26 [1790]21:26 [1791]22:28 [1792]23:2 [1793]24:26 [1794]28:17-29 [1795]28:26-27 Romans [1796]1:1 [1797]1:1-4 [1798]1:3-4 [1799]1:14 [1800]1:17 [1801]1:18-23 [1802]1:19 [1803]1:19 [1804]1:20 [1805]1:20 [1806]1:20-22 [1807]1:21 [1808]1:21 [1809]1:21-23 [1810]1:22-23 [1811]1:23 [1812]1:24 [1813]1:24-25 [1814]1:25 [1815]1:26 [1816]1:27 [1817]1:28 [1818]1:28 [1819]1:28 [1820]2:4-5 [1821]2:4-5 [1822]2:4-10 [1823]2:4-10 [1824]2:11 [1825]2:11 [1826]2:13 [1827]2:15-16 [1828]2:23 [1829]2:28-29 [1830]2:28-29 [1831]2:29 [1832]3:26 [1833]3:29 [1834]3:31 [1835]4 [1836]4:11 [1837]4:11-12 [1838]4:16 [1839]5 [1840]5:7 [1841]5:8 [1842]5:14 [1843]6:1-11 [1844]6:3 [1845]6:4 [1846]6:9 [1847]6:10 [1848]6:12 [1849]6:13 [1850]6:19 [1851]7:1 [1852]7:1-3 [1853]7:2-3 [1854]7:6 [1855]7:9 [1856]7:12 [1857]7:12 [1858]7:12 [1859]7:13 [1860]7:13 [1861]7:14 [1862]7:18 [1863]7:23 [1864]7:23 [1865]7:24 [1866]7:24 [1867]8:2 [1868]8:2 [1869]8:2 [1870]8:3-5 [1871]8:5-6 [1872]8:6 [1873]8:7 [1874]8:7 [1875]8:8 [1876]8:8 [1877]8:8 [1878]8:9 [1879]8:9 [1880]8:12 [1881]8:13 [1882]8:13 [1883]8:13 [1884]8:14 [1885]8:14 [1886]8:15 [1887]8:19 [1888]8:19-20 [1889]8:19-21 [1890]8:19-21 [1891]8:19-21 [1892]8:20 [1893]8:20-21 [1894]8:20-21 [1895]8:20-21 [1896]8:20-21 [1897]8:21 [1898]8:22-23 [1899]8:23 [1900]8:26 [1901]8:32 [1902]8:32 [1903]8:32 [1904]8:35 [1905]8:35-37 [1906]8:37 [1907]8:38-39 [1908]8:38-39 [1909]9:4 [1910]9:6 [1911]9:6 [1912]9:6 [1913]9:6 [1914]9:8 [1915]9:8 [1916]9:10-13 [1917]9:11-12 [1918]9:14 [1919]9:16 [1920]9:16 [1921]9:16 [1922]9:16 [1923]9:16 [1924]9:16 [1925]9:18 [1926]9:18 [1927]9:18 [1928]9:18 [1929]9:18-21 [1930]9:18-21 [1931]9:20-21 [1932]10:6-8 [1933]10:10 [1934]11:4 [1935]11:4 [1936]11:11-12 [1937]11:11-36 [1938]11:17-20 [1939]11:22 [1940]11:33 [1941]11:33 [1942]11:36 [1943]12:6 [1944]12:11 [1945]12:14 [1946]12:15 [1947]12:17 [1948]12:17 [1949]13:1-2 [1950]13:9 [1951]13:12-13 [1952]13:13 [1953]13:13 [1954]13:14 [1955]13:14 [1956]14:1 [1957]14:4 [1958]14:9 [1959]14:13 [1960]14:15 [1961]14:15 [1962]14:17 [1963]14:20 [1964]14:21 [1965]14:21 [1966]15:5 [1967]15:19 [1968]16:25-26 [1969]16:25-26 1 Corinthians [1970]1:10 [1971]1:14-15 [1972]1:18 [1973]1:21 [1974]1:21 [1975]1:23-24 [1976]1:24 [1977]1:24 [1978]1:26 [1979]1:26 [1980]1:26-27 [1981]1:26-28 [1982]1:26-28 [1983]1:26-28 [1984]1:27 [1985]1:27 [1986]1:27-28 [1987]1:27-29 [1988]1:29 [1989]1:29 [1990]1:29 [1991]1:30 [1992]1:30 [1993]2:2 [1994]2:2 [1995]2:2 [1996]2:4 [1997]2:4-5 [1998]2:4-5 [1999]2:6 [2000]2:6 [2001]2:6 [2002]2:6 [2003]2:6 [2004]2:6-7 [2005]2:6-7 [2006]2:6-7 [2007]2:6-8 [2008]2:6-8 [2009]2:6-8 [2010]2:6-8 [2011]2:7 [2012]2:7 [2013]2:7 [2014]2:8 [2015]2:9 [2016]2:9 [2017]2:10 [2018]2:11 [2019]2:12 [2020]2:12-13 [2021]2:13 [2022]2:14 [2023]2:14 [2024]2:16 [2025]2:16 [2026]3:2 [2027]3:2-3 [2028]3:2-3 [2029]3:6-7 [2030]3:6-7 [2031]3:8 [2032]3:9 [2033]3:12 [2034]3:12 [2035]3:12 [2036]3:12 [2037]3:13-15 [2038]3:16 [2039]3:16 [2040]3:16 [2041]3:16-17 [2042]3:17 [2043]3:18 [2044]3:18-19 [2045]3:19 [2046]3:19 [2047]3:21 [2048]4:3 [2049]4:7 [2050]4:7 [2051]4:8 [2052]4:8 [2053]4:12-13 [2054]4:12-13 [2055]4:15 [2056]5:1 [2057]5:1 [2058]5:2 [2059]5:3 [2060]5:3 [2061]5:4 [2062]5:5 [2063]5:5 [2064]5:5 [2065]5:6 [2066]5:6 [2067]5:6 [2068]5:6-9 [2069]5:9-11 [2070]5:11 [2071]5:12 [2072]5:12 [2073]6:1 [2074]6:1-6 [2075]6:2-3 [2076]6:3 [2077]6:3 [2078]6:9-10 [2079]6:10 [2080]6:10 [2081]6:11 [2082]6:13 [2083]6:14 [2084]6:15 [2085]6:15 [2086]6:15-17 [2087]6:17 [2088]6:17 [2089]6:17 [2090]6:18 [2091]6:19 [2092]6:19 [2093]6:19-20 [2094]6:19-20 [2095]6:19-20 [2096]6:20 [2097]6:20 [2098]7 [2099]7 [2100]7 [2101]7 [2102]7 [2103]7:1 [2104]7:1-2 [2105]7:1-3 [2106]7:5 [2107]7:5 [2108]7:5 [2109]7:6 [2110]7:6-8 [2111]7:7 [2112]7:7 [2113]7:7 [2114]7:8-9 [2115]7:8-9 [2116]7:9 [2117]7:12-14 [2118]7:12-14 [2119]7:14 [2120]7:15-16 [2121]7:16 [2122]7:17 [2123]7:18 [2124]7:18 [2125]7:21-22 [2126]7:25 [2127]7:26-28 [2128]7:27 [2129]7:27 [2130]7:27-28 [2131]7:28 [2132]7:29 [2133]7:29 [2134]7:29 [2135]7:29 [2136]7:29 [2137]7:29 [2138]7:30 [2139]7:31 [2140]7:31 [2141]7:31 [2142]7:31 [2143]7:32 [2144]7:32-33 [2145]7:32-34 [2146]7:32-35 [2147]7:34 [2148]7:34 [2149]7:35 [2150]7:35 [2151]7:37 [2152]7:38 [2153]7:39 [2154]7:39 [2155]7:39 [2156]7:39 [2157]7:39 [2158]7:39-40 [2159]7:40 [2160]7:40 [2161]8:2 [2162]8:4 [2163]8:5 [2164]8:5-6 [2165]8:5-6 [2166]8:7 [2167]8:8 [2168]8:8 [2169]8:11 [2170]8:12 [2171]8:13 [2172]9:1 [2173]9:1-5 [2174]9:4 [2175]9:5 [2176]9:5 [2177]9:6 [2178]9:8-10 [2179]9:9 [2180]9:9 [2181]9:9-10 [2182]9:9-10 [2183]9:9-10 [2184]9:9-10 [2185]9:9-18 [2186]9:15 [2187]9:19 [2188]9:22 [2189]9:26 [2190]9:27 [2191]9:27 [2192]10:1-2 [2193]10:3-4 [2194]10:4 [2195]10:4 [2196]10:7 [2197]10:8 [2198]10:11 [2199]10:11 [2200]10:11 [2201]10:11 [2202]10:11 [2203]10:11 [2204]10:13 [2205]10:13 [2206]10:13 [2207]10:18 [2208]10:18 [2209]10:23 [2210]10:23 [2211]10:23 [2212]10:23 [2213]10:24 [2214]10:25 [2215]10:31 [2216]11 [2217]11:2 [2218]11:2-16 [2219]11:3 [2220]11:3 [2221]11:3 [2222]11:5-16 [2223]11:6 [2224]11:7 [2225]11:10 [2226]11:14 [2227]11:14-15 [2228]11:16 [2229]11:19 [2230]12:3 [2231]12:3 [2232]12:4-7 [2233]12:6 [2234]12:8 [2235]12:8-9 [2236]12:11 [2237]12:27 [2238]12:27 [2239]13:5 [2240]13:10 [2241]13:11 [2242]13:12 [2243]13:12 [2244]13:12 [2245]13:12 [2246]14:15 [2247]14:34-35 [2248]14:35 [2249]15:2 [2250]15:3-8 [2251]15:9 [2252]15:10 [2253]15:11 [2254]15:12 [2255]15:22 [2256]15:22 [2257]15:22 [2258]15:22 [2259]15:25 [2260]15:25-26 [2261]15:28 [2262]15:28 [2263]15:32 [2264]15:32 [2265]15:32 [2266]15:33 [2267]15:35 [2268]15:35-38 [2269]15:36 [2270]15:39-42 [2271]15:40-42 [2272]15:41 [2273]15:41 [2274]15:41-42 [2275]15:42-43 [2276]15:42-44 [2277]15:44 [2278]15:44 [2279]15:45 [2280]15:46 [2281]15:47 [2282]15:48-49 [2283]15:50 [2284]15:50 [2285]15:51 [2286]15:51-52 [2287]15:52 [2288]15:52 [2289]15:53 [2290]15:53 [2291]15:53 [2292]15:53-56 [2293]15:54 [2294]15:54 [2295]15:58 2 Corinthians [2296]1:22 [2297]2:5-11 [2298]2:15 [2299]3:5-6 [2300]3:6 [2301]3:6 [2302]3:6 [2303]3:7-8 [2304]3:15 [2305]3:15-17 [2306]3:17 [2307]4:1-2 [2308]4:4 [2309]4:4 [2310]4:6 [2311]4:7 [2312]4:10 [2313]4:17-18 [2314]4:18 [2315]4:18 [2316]4:18-5:1 [2317]5:1 [2318]5:1 [2319]5:1 [2320]5:1 [2321]5:1 [2322]5:4 [2323]5:4 [2324]5:5 [2325]5:6 [2326]5:8 [2327]5:10 [2328]5:10 [2329]5:16 [2330]5:16 [2331]5:16 [2332]5:17 [2333]5:17 [2334]5:20 [2335]5:21 [2336]5:21 [2337]6:5-6 [2338]6:10 [2339]6:14-16 [2340]6:16 [2341]6:16-18 [2342]6:17 [2343]7:1 [2344]8:16 [2345]8:21 [2346]10:3-4 [2347]10:3-5 [2348]10:5 [2349]10:5 [2350]10:5 [2351]10:9 [2352]11:2 [2353]11:2 [2354]11:14 [2355]11:18 [2356]11:20 [2357]11:22 [2358]11:27 [2359]12:1 [2360]12:2 [2361]12:2 [2362]12:4 [2363]12:4 [2364]12:4 [2365]12:7 [2366]12:7 [2367]12:7-10 [2368]12:9 [2369]12:9 [2370]12:10 [2371]12:12 [2372]12:21 [2373]13:3 [2374]13:3 [2375]13:3 [2376]13:4 Galatians [2377]1:4 [2378]1:14 [2379]1:19 [2380]2:4 [2381]2:5 [2382]2:12 [2383]2:18 [2384]2:20 [2385]3 [2386]3 [2387]3 [2388]3:3 [2389]3:7 [2390]3:7 [2391]3:11 [2392]3:13 [2393]3:20 [2394]3:27 [2395]3:27 [2396]3:27 [2397]3:28 [2398]4 [2399]4 [2400]4 [2401]4:4 [2402]4:10 [2403]4:10 [2404]4:10-11 [2405]4:19 [2406]4:19-31 [2407]4:21-22 [2408]4:21-24 [2409]4:21-24 [2410]4:21-31 [2411]4:24 [2412]4:26 [2413]4:26 [2414]4:27 [2415]4:28 [2416]4:31 [2417]4:31 [2418]5:1 [2419]5:1 [2420]5:2 [2421]5:2-6 [2422]5:8 [2423]5:8 [2424]5:12 [2425]5:13 [2426]5:13 [2427]5:14 [2428]5:17 [2429]5:17 [2430]5:17 [2431]5:17 [2432]5:17 [2433]5:19-21 [2434]5:19-21 [2435]5:19-21 [2436]5:22 [2437]5:25 [2438]6:7 [2439]6:13 [2440]6:14 Ephesians [2441]1:4 [2442]1:4 [2443]1:9-10 [2444]1:13-14 [2445]1:21 [2446]1:23 [2447]2:1 [2448]2:2 [2449]2:2 [2450]2:2 [2451]2:3 [2452]2:3 [2453]2:7 [2454]2:12 [2455]2:19 [2456]2:20 [2457]3:14-15 [2458]4:1 [2459]4:1-6 [2460]4:4-6 [2461]4:5-6 [2462]4:10 [2463]4:13 [2464]4:14 [2465]4:17-20 [2466]4:22-23 [2467]4:26 [2468]4:27 [2469]4:27 [2470]4:28 [2471]4:29 [2472]4:32 [2473]5:1 [2474]5:3 [2475]5:5-6 [2476]5:7-8 [2477]5:11 [2478]5:11-12 [2479]5:12 [2480]5:16 [2481]5:16 [2482]5:18 [2483]5:19 [2484]5:19 [2485]5:26 [2486]5:26-27 [2487]5:31 [2488]5:31 [2489]5:31-32 [2490]5:32 [2491]6:2-3 [2492]6:2-3 [2493]6:2-3 [2494]6:9 [2495]6:11 [2496]6:11 [2497]6:11 [2498]6:12 [2499]6:12 [2500]6:12 [2501]6:12 [2502]6:13 [2503]6:16 [2504]6:18 Philippians [2505]1:20 [2506]1:23 [2507]1:23 [2508]1:23 [2509]1:23 [2510]2:4 [2511]2:5-9 [2512]2:6 [2513]2:6-7 [2514]2:6-7 [2515]2:8 [2516]2:10 [2517]2:10-11 [2518]2:10-11 [2519]2:13 [2520]2:13 [2521]2:13 [2522]2:13 [2523]2:15 [2524]3:3 [2525]3:3 [2526]3:3-4 [2527]3:8 [2528]3:10 [2529]3:12 [2530]3:12 [2531]3:13 [2532]3:13-14 [2533]3:15 [2534]3:19 [2535]3:19 [2536]3:21 [2537]4:3 [2538]4:3 [2539]4:5 [2540]4:8 [2541]4:8-9 [2542]4:13 [2543]4:13 [2544]4:19 Colossians [2545]1:10 [2546]1:15 [2547]1:15 [2548]1:15 [2549]1:15 [2550]1:15 [2551]1:15 [2552]1:15 [2553]1:15 [2554]1:16 [2555]1:16-17 [2556]1:16-18 [2557]1:16-18 [2558]2:5 [2559]2:8 [2560]2:9 [2561]2:9 [2562]2:11 [2563]2:13-14 [2564]2:14-15 [2565]2:15 [2566]2:15 [2567]2:16 [2568]2:16 [2569]2:16 [2570]2:18-19 [2571]3:3 [2572]3:3-4 [2573]3:5 [2574]3:5 [2575]3:5 [2576]3:8 [2577]3:8 [2578]3:16 [2579]3:16 [2580]3:17 [2581]3:18 [2582]3:25 [2583]4:2 [2584]4:6 [2585]4:6 1 Thessalonians [2586]2:3 [2587]2:12 [2588]2:14-15 [2589]4:3 [2590]4:3-5 [2591]4:13-15 [2592]4:13-17 [2593]4:15-16 [2594]4:16 [2595]4:16-17 [2596]4:17 [2597]5:4-5 [2598]5:5 [2599]5:14 [2600]5:14 [2601]5:14 [2602]5:16 [2603]5:17 [2604]5:21 [2605]5:23 2 Thessalonians [2606]2:1-12 [2607]2:2 [2608]2:3-4 [2609]2:3-4 [2610]2:4 [2611]2:6-10 [2612]2:9 [2613]2:10-12 [2614]2:15 [2615]2:15 [2616]3:6 [2617]3:6 [2618]3:6 [2619]3:11 [2620]3:14-15 1 Timothy [2621]1:13 [2622]1:15 [2623]1:15 [2624]1:16 [2625]1:19 [2626]1:20 [2627]1:20 [2628]2:1-2 [2629]2:2 [2630]2:7 [2631]2:11-12 [2632]2:14 [2633]3:1-2 [2634]3:1-7 [2635]3:15 [2636]3:16 [2637]4:1-2 [2638]4:1-2 [2639]4:1-3 [2640]4:1-3 [2641]4:1-3 [2642]4:3 [2643]4:4-5 [2644]4:4-5 [2645]4:7 [2646]4:10 [2647]4:10 [2648]4:15 [2649]5:9 [2650]5:9-10 [2651]5:10 [2652]5:13 [2653]5:14 [2654]5:17 [2655]5:22 [2656]5:23 [2657]6:8 [2658]6:17-18 [2659]6:20 2 Timothy [2660]1:3 [2661]1:3 [2662]1:10 [2663]1:15 [2664]1:16-18 [2665]1:16-18 [2666]2:3-4 [2667]2:5 [2668]2:5 [2669]2:11 [2670]2:15 [2671]2:17-18 [2672]2:19 [2673]2:20 [2674]2:20-21 [2675]2:20-21 [2676]2:20-21 [2677]2:21 [2678]3:1 [2679]3:1-5 [2680]3:6-7 [2681]3:8 [2682]3:16 [2683]4:7 Titus [2684]1:5-6 [2685]1:6 [2686]1:6-9 [2687]1:9-10 [2688]1:12 [2689]1:15-16 [2690]3:3-6 [2691]3:5 [2692]3:10 [2693]3:10-11 Hebrews [2694]1:1 [2695]1:3 [2696]1:3 [2697]1:3 [2698]1:3 [2699]1:3 [2700]1:3 [2701]1:3 [2702]1:7 [2703]1:14 [2704]1:14 [2705]1:14 [2706]1:14 [2707]1:14 [2708]2:1 [2709]2:10 [2710]3:14 [2711]4:12 [2712]4:14 [2713]4:15 [2714]4:15 [2715]5:11-14 [2716]5:12-14 [2717]5:14 [2718]6:1 [2719]6:1 [2720]6:4-6 [2721]6:6 [2722]6:7-8 [2723]6:7-8 [2724]6:7-8 [2725]7:19 [2726]7:26-8:1 [2727]8:5 [2728]8:5 [2729]8:5 [2730]8:5 [2731]8:5 [2732]8:5 [2733]8:5 [2734]8:11 [2735]9:3 [2736]9:3-4 [2737]9:7 [2738]9:11-20 [2739]9:13 [2740]9:14 [2741]9:19 [2742]9:19-22 [2743]9:26 [2744]9:26 [2745]10:1 [2746]10:1 [2747]10:1 [2748]10:29 [2749]10:38 [2750]11:1 [2751]11:11-12 [2752]11:13 [2753]11:24-26 [2754]11:37 [2755]11:37-38 [2756]11:37-38 [2757]11:40 [2758]12:2 [2759]12:6 [2760]12:22 [2761]12:22-23 [2762]12:22-23 [2763]12:22-23 [2764]12:24 [2765]12:26-27 [2766]12:29 [2767]13:12-13 James [2768]2:8 [2769]3:1 [2770]4:13-15 [2771]4:17 [2772]5:16 [2773]5:17 [2774]5:17 1 Peter [2775]1:9 [2776]1:15 [2777]1:16 [2778]1:17 [2779]1:19 [2780]1:20 [2781]2:5 [2782]2:9 [2783]2:22 [2784]2:22 [2785]3:1 [2786]3:11 [2787]3:15 [2788]3:15 [2789]3:18 [2790]3:18-21 [2791]3:20 [2792]3:21 [2793]5:1-4 [2794]5:2-3 [2795]5:6 [2796]5:8 2 Peter [2797]1:17 [2798]1:20 [2799]3:5-14 [2800]3:10 [2801]3:16 1 John [2802]1:1 [2803]1:1 [2804]1:1 [2805]1:1-2 [2806]1:5 [2807]1:5 [2808]1:5 [2809]1:5 [2810]1:5-6 [2811]1:5-7 [2812]1:7 [2813]1:8 [2814]1:8-9 [2815]1:9 [2816]2:1-2 [2817]2:1-2 [2818]2:2 [2819]2:2 [2820]2:2 [2821]2:6 [2822]2:6 [2823]2:8 [2824]2:16 [2825]2:18 [2826]2:29 [2827]3 [2828]3:1-2 [2829]3:2 [2830]3:2 [2831]3:3 [2832]3:3-10 [2833]3:10 [2834]3:16 [2835]4 [2836]4:18 [2837]4:18 [2838]5:16 [2839]5:16 [2840]5:17-18 [2841]5:19 [2842]5:19 2 John [2843]1:7-10 3 John [2844]1:11 Jude [2845]1:7 [2846]1:7 [2847]1:14 [2848]1:15 [2849]1:23 Revelation [2850]1:6 [2851]1:6 [2852]1:8 [2853]1:20 [2854]2:1 [2855]2:5 [2856]2:8 [2857]2:9 [2858]2:12 [2859]2:18 [2860]2:18 [2861]2:20-22 [2862]3:1 [2863]3:7 [2864]3:14 [2865]3:14 [2866]3:18 [2867]4:3 [2868]5:5 [2869]5:8 [2870]6:4 [2871]6:8 [2872]6:9-10 [2873]6:11 [2874]7:3 [2875]8:3-4 [2876]10:4 [2877]10:9 [2878]12:9 [2879]14:6 [2880]17 [2881]21 [2882]21:4 [2883]21:8 [2884]21:8 [2885]22:14-15 Tobit [2886]1:12-14 [2887]1:19 [2888]1:22 [2889]2:3 [2890]12:7 [2891]12:7 Wisdom of Solomon [2892]1:4 [2893]1:4 [2894]1:5 [2895]1:7 [2896]7:16 [2897]7:16 [2898]7:25 [2899]7:25-26 [2900]7:25-26 [2901]7:25-26 [2902]9:6 [2903]10:5 [2904]11:17 [2905]11:20 [2906]11:26 [2907]12:1 [2908]12:1-2 [2909]12:1-2 [2910]18:24 Susanna [2911]1:52 [2912]1:53 [2913]1:56 Bel and the Dragon [2914]1:31-39 2 Maccabees [2915]7:28 Sirach [2916]6:4 [2917]10:4 [2918]10:19 [2919]16:21 [2920]18:13 [2921]21:18 [2922]21:18 [2923]39:16 [2924]39:17 [2925]39:21 [2926]43:20 __________________________________________________________________ Index of Greek Words and Phrases * ta logo pros tous murmekas: [2927]1 * a: [2928]1 * aoriston: [2929]1 * ageneton: [2930]1 * agenetos: [2931]1 * agona ton proton kai megiston tes psuches: [2932]1 * agalmaton: [2933]1 * angelmaton: [2934]1 * agenes: [2935]1 * agoranomoi: [2936]1 * agrio elephanti: [2937]1 * adikon: [2938]1 * adoleschesai: [2939]1 * aeroplastein: [2940]1 * aetites: [2941]1 * athesmous: [2942]1 * akataskeuaston: [2943]1 * akleron: [2944]1 * akoes kausteria: [2945]1 * akolouthos te en to legein terastios pistike dunamei: [2946]1 * akolouthias: [2947]1 * akrotetas: [2948]1 * alazon: [2949]1 * alazoneia: [2950]1 * aleiphon: [2951]1 * alla kan tous peponthotas ten peri tes metensomatoseos anoian apo iatron, ton katabibazonton ten logiken phusin hote men epi ten alogon pasan, hote de kai epi ten aphantaston: [2952]1 * alla kai henosei kai anakrasei: [2953]1 * alla kai boulometha, ouch hope e ekeinois philon, poiein ta ekeinon: [2954]1 * alla kai men noethen to peri tes anastaseos musterion: [2955]1 * alla muthikoteron sunkatatithemenon to logo: [2956]1 * allokota kai amoibaias phonas: [2957]1 * allokoton: [2958]1 * allotria anatolon phronountes: [2959]1 * all' ek kataskeues: [2960]1 * all' ei me pan ergon: [2961]1 * allegoroumena: [2962]1 * ametor tis kai achrantos daimon: [2963]1 * amutheton: [2964]1 * amousotata: [2965]1 * analogon to keiresthai anthropon, energounta to parechein heauton to keironti: [2966]1 * analusis: [2967]1 * anetlasan kata periodous tautotetas, kai aparallaktous tois idiois poiois kai tois sumbebekosin autois: [2968]1 * anaisthetou: [2969]1 * analogiais tisi sunedese kai ekosmesen ho Theos: [2970]1 * anapausamenos: [2971]1 * anaplasmata: [2972]1 * anastoicheiothenai: [2973]1 * anataseos: [2974]1 * andrapodois: [2975]1 * andreia: [2976]1 * anepausato: [2977]1 * anomia: [2978]1 * anomian: [2979]1 * anti tou hestai: [2980]1 * anti tou puros: [2981]1 * antizone: [2982]1 * antipelargountos: [2983]1 * axioumenon: [2984]1 * axioumen: [2985]1 * aperanton aiona: [2986]1 * apithanon: [2987]1 * apo xulou: [2988]1 * apo oikematos: [2989]1 * apo oikematos eteiou: [2990]1 * apo protes prosboles: [2991]1 * apo protes sporas goeton kai planon anthropon: [2992]1 * apo tes panton meridos: [2993]1 * apo tes pantelous aktemosunes: [2994]1 * apo tes sunkletou boules: [2995]1 * apo ton dikaion ton pollon: [2996]1 * apo ton psilon rheton to eph' hemin anairon: [2997]1 * apo tou plethous: [2998]1 * apo tinon eutelon kai idiotikon: [2999]1 * apo tinon eutelos kai idiotikos: [3000]1 * aporrheta: [3001]1 * aporrhoia: [3002]1 * apathestata: [3003]1 * aparallaktous: [3004]1 * apartizetai: [3005]1 * apateonon: [3006]1 * apemphainon: [3007]1 * aperikatharton heauton periidon: [3008]1 * aplanes: [3009]1 * aplane: [3010]1 [3011]2 [3012]3 * aplaneis: [3013]1 * aporrhoias: [3014]1 * apograpsamenos tis gumne te kephale histato pros to poneron einai ton demiourgon: [3015]1 * apodeikteon: [3016]1 * apodekteon: [3017]1 * apokatastasis: [3018]1 * apoklerotikos: [3019]1 [3020]2 * apostrepsai: [3021]1 * apophoras: [3022]1 * aprosloga: [3023]1 * argos logos: [3024]1 * arithmon: [3025]1 * archen: [3026]1 * archaia ethe: [3027]1 * archaiotetos: [3028]1 * archaiologias: [3029]1 * archegeten: [3030]1 * archegou ton kalon: [3031]1 * archontikon: [3032]1 * asomata: [3033]1 * asomaton: [3034]1 [3035]2 [3036]3 [3037]4 * askalabotes: [3038]1 * aspasamenois: [3039]1 * asteious: [3040]1 [3041]2 * asteion: [3042]1 * astragalomenoi: [3043]1 * aschemosunen: [3044]1 * aphilosophon chleuen: [3045]1 * aphormas echon pros areten: [3046]1 * aphormen: [3047]1 * aphormontas: [3048]1 * apseude: [3049]1 * harrhetopoious ouk isasi: [3050]1 * hagion: [3051]1 * hagisteias: [3052]1 * halon kai trapezes: [3053]1 * hapaxaplos: [3054]1 * haplos: [3055]1 * hapsida: [3056]1 [3057]2 * has prosagomen auto, hos dia metaxu ontos tes tou agenetou kai tes ton geneton panton phuseos: [3058]1 * anchista de toutois pasi sumpoliteuomenon: [3059]1 * alla te, kai duo atta, meizon te kai mikroteron huiou kai patros: [3060]1 * allous: [3061]1 [3062]2 * allos: [3063]1 * amomos: [3064]1 * anthrax: [3065]1 * archontas: [3066]1 * atimon: [3067]1 * aulon: [3068]1 * hapax eiremenon: [3069]1 * hapax leg: [3070]1 * ara gar hos etuche: [3071]1 * ean dunometha katakouein tes peri proseuches kuriolexias kai katachreseos: [3072]1 * errhomenos: [3073]1 * engus ge tou bebaiothenai gegenemenos: [3074]1 * engastrimuthois: [3075]1 * ethumothe: [3076]1 * ek kataskeues: [3077]1 * ek parakoloutheseos gegenetai tes pros ta proegoumena: [3078]1 * ek polles sunousias ginomenes peri to pragma auto, kai tou suzen: [3079]1 * ek presbuteron aition: [3080]1 * ek proteron tinon katorthomaton: [3081]1 * ek ton meron: [3082]1 * ek tou en autois autexousiou eleluthos: [3083]1 * ekklesia: [3084]1 [3085]2 * eklambanein: [3086]1 * ekleipon: [3087]1 * ekstaseon: [3088]1 * elenche: [3089]1 * eleutheron analabontes phronema: [3090]1 * empoliteuetai: [3091]1 * emphusomenon: [3092]1 * en apeuktaio pramati: [3093]1 * en elaias pureni: [3094]1 * en ho oudepo oudeis etethe: [3095]1 * en 'Iesou to tou Naue: [3096]1 * en Christo 'Iesou: [3097]1 * en eutelei kai eukataphroneto lexei: [3098]1 * en katastasei esesthai hemeras: [3099]1 * en merei heortes: [3100]1 * en mesois: [3101]1 * en hois polloi semnunontai: [3102]1 * en somati antitupo egegerthai: [3103]1 * en tupois: [3104]1 * en te diegesei tes peri ton noeton akolouthias: [3105]1 * en te paradoche tes theiotetos: [3106]1 * en to 'Adam: [3107]1 * en tois ekeines genethliois: [3108]1 * en tois katharotatois tou kosmou choriois epouraniois, e kai tois touton katharoterois uperouraniois: [3109]1 * en toiaute tuche kathesteke: [3110]1 * en psuchon genei: [3111]1 * energeia: [3112]1 * enantioi ontes tois hapo tou klerou tou Theou, eremoi eisi Theou: [3113]1 * enantion ton men kolazomenon pasin heorasthai, anastanta de heni: [3114]1 * enantion to kolazomenon men: [3115]1 * endeia: [3116]1 * eneidon: [3117]1 * enethumethe: [3118]1 * enethumethen: [3119]1 * energeia: [3120]1 * energein kata Mouseos: [3121]1 * enephusesen: [3122]1 * enthousian: [3123]1 * entrecheian: [3124]1 * entupothesetai: [3125]1 * ex arches: [3126]1 * ex ouk onton: [3127]1 * exaireton ti chrema: [3128]1 * exeilephasi ta kata ton topon: [3129]1 * exetasten: [3130]1 * exeutelizontes: [3131]1 * exorchoumenas kai sophistrias: [3132]1 * epan epakouse tou par' heautou panta poiesantos: [3133]1 * epi merous ginetai autes: [3134]1 * epi pleion emphorethentas: [3135]1 * epi ta kreittona: [3136]1 * epi tegous: [3137]1 * epi tes plaseos: [3138]1 * epi ton dunameon: [3139]1 * epi tois autois hupokeimenois: [3140]1 * epi touto praxeos: [3141]1 * epignosin Theou heureseis: [3142]1 * episema: [3143]1 * epaion: [3144]1 * epaoidois: [3145]1 * epei ekolasthe: [3146]1 * epei ismen: [3147]1 * epeskopethesan: [3148]1 * epesterigmenon: [3149]1 * epi pleion apeithountos: [3150]1 * epidee: [3151]1 * epidemese: [3152]1 * epimonos bebammenoi: [3153]1 * epimeres ginetai autos: [3154]1 * epipnoias: [3155]1 * episemasias: [3156]1 * episteme: [3157]1 * epistrepsai: [3158]1 * epitedeiois: [3159]1 * epiphaneias: [3160]1 [3161]2 * epoliteueto: [3162]1 * erereismenes: [3163]1 * eroumen te; hoti mepote to kai huph' humon paralambanesthai ta onomata ton trion touton genarchon tou ethnous, te enargeia katalambanonton, ouk eukataphroneta anuesthai ek tes katepikleseos auton, paristesi to theion ton andron: [3164]1 * erotan: [3165]1 * es hoson eisi ta tou photos kai tou apo photos aidiou apaugasmatos phronountes: [3166]1 * esemnologei: [3167]1 * estheton: [3168]1 * estrangalomenoi: [3169]1 * esoterikon kai epoptikon: [3170]1 * eteke kai en gastri esche, kai eteken huion: [3171]1 * eterateusato: [3172]1 * etropophoresen: [3173]1 * etrophoresen: [3174]1 * ephaptetai: [3175]1 * heauton: [3176]1 * heauto anthupopherei: [3177]1 * heauto sunaptei: [3178]1 * henos phuramatos ton logikon hupostaseon: [3179]1 * heptapulos: [3180]1 * hestian: [3181]1 * hetairiou: [3182]1 * hetoimous: [3183]1 * heoramenous ou bebaious esesthai en te epistrophe: [3184]1 * ennoia: [3185]1 * ennoian: [3186]1 * enudron: [3187]1 * exo: [3188]1 * exoron: [3189]1 * epese: [3190]1 * esti de pistis elpizomenon hupostasis .: [3191]1 * eti kai naos esti tou Theou to soma tou toiauten echontos psuchen, kai en te psuche dia to kat' eikona, ton Theon: [3192]1 * echei de tina kai kath' hauto apologian: [3193]1 * echei ti eulabes: [3194]1 * echeis anthrakas puros, kathisai ep' autous, houtoi esontai soi boetheia: [3195]1 * heola: [3196]1 * heos an elthe ho apokeitai: [3197]1 * heos an elthe ta apokeimena auto: [3198]1 * en hote ouk en: [3199]1 * estragalomenoi: [3200]1 * he amuntike kai antapodotike ton cheironon proairesis: [3201]1 * he hemetera teleiosis ouchi meden hemon praxanton ginetai: [3202]1 * he koine ennoia: [3203]1 * he tes aletheias ousia: [3204]1 * he psuche pases sarkos aima autou esti: [3205]1 * hegemoniais: [3206]1 * hegemonikon: [3207]1 * hemero: [3208]1 * hemas: [3209]1 * hemon: [3210]1 * hemeis men edoxamen, ho de Theos tauta edoresato: [3211]1 * hemerotetos .: [3212]1 * heruthrodanomena: [3213]1 * e: [3214]1 * e hamartanontas, e metagnontas: [3215]1 * e heroas ek metaboles sustantas agathes anthropines psuches: [3216]1 * e kai ta demiourgemata: [3217]1 * e kata ten autou boulesin doxe peplanemene phantasiotheis: [3218]1 * e tes tou nou athanasias: [3219]1 * e tous men en skoto pou ek goeteias ouk orthes tuphlottousin, e di' amudron phasmaton oneirottousin enchrimptein legomenous, eu mala threskeuein: [3220]1 * etoi diabaloumen tois auten me paradexamenois, kai enkalesomen te historia hos ouk alethei, e daimonion ti phesomen paraplesion tois epideiknupenois goesin apate ophthalmon pepoiekenai kai peri ton 'Astupalaiea: [3221]1 * e: [3222]1 * e tinos pithanotetos logou: [3223]1 * hetis esti to kakon: [3224]1 * ethos gar anthropeion men ouk echei gnomas, theion de echei: [3225]1 * idiotetos: [3226]1 * idiopragian ton meron tes psuches: [3227]1 * idiotiken: [3228]1 * idiotikon: [3229]1 * hierax: [3230]1 * hieromenias: [3231]1 * himation: [3232]1 * historian: [3233]1 * ichnos enthousiasmou: [3234]1 * iunx: [3235]1 * hina doxe meta ton ateleston teleton, kai ton kalouson daimonas manganeion, ouch hupo agalmatopoion monon kataskeuazesthai theos, alla kai hupo magon, kai pharmakon, kai ton epodais auton keloumenon daimonon: [3236]1 * hina koinoteron to eleei chresomai: [3237]1 * hina ti ophelethe: [3238]1 * oliga: [3239]1 * olothreuon: [3240]1 * ortugon: [3241]1 * ophthalmous: [3242]1 [3243]2 * ho akroteriasas heauton me genestho klerikos: [3244]1 * ho epi tes skenes philosophos: [3245]1 * ho de Ammon ouden ti kakion diapresbeusai ta daimonia, e hoi 'Ioudaion angeloi: [3246]1 * ho dusi gamois sumplakeis meta to baptisma, e pallaken ktesamenos, ou dunatai einai episkopos, e presbuteros, e diakonos, e holos tou katalogou tou hieratikou: [3247]1 * ho theos patros eklektou tes echous, kai ho theos tou gelotos, kai ho theos tou pternistou: [3248]1 * ho kairos sunestalmenos: [3249]1 * ho kata tinas Skenikos philosophos: [3250]1 * ho logos: [3251]1 [3252]2 * ho ten aletheian ekperilambanon: [3253]1 * ho technikos logos: [3254]1 * hodoi: [3255]1 * homoios: [3256]1 [3257]2 * hoplizon: [3258]1 * hoproegoumenos: [3259]1 * hormetike: [3260]1 [3261]2 * hosias heneken: [3262]1 * hoson epi te hupokeimene phusei: [3263]1 * hos anti tes prokeimenes hauto charas: [3264]1 * olethron: [3265]1 * onou skia: [3266]1 * oxos: [3267]1 * ho ti pot' an chore gignoskein: [3268]1 * homoios: [3269]1 * homos d' apologesometha, hoti ou phes, o Kelse, hos en pharmakou moira pote didotai chresthai to planan kai to pseudesthai ;: [3270]1 * hopos pote allos onton: [3271]1 * hosa peri toutou kai para to Paulo pephilosophetai: [3272]1 * hosion: [3273]1 * hosoi: [3274]1 * hosoi ge: [3275]1 * hoson: [3276]1 * hoson epi to kath' heautous tereisthai: [3277]1 * hoson ge: [3278]1 * hostis pot' an chore: [3279]1 * hotan de ta enantia ho sos didaskalos 'Iesous, kai ho 'Ioudaion Mouses, nomothete: [3280]1 * hote dia tou Puthiou stomiou perikathezomene te kaloumene prophetidi pneuma dia ton gunaikeion hupeiserchetai to mantikon, ho 'Apollon, to katharon apo geinou somatos: [3281]1 * hoti he ton onomaton phusis ou themenon eisi nomoi: [3282]1 * hoti kai pante tetagmenos auten aphanizon sumpherontos to panti: [3283]1 * hoti kai epi ton sphodra apotunchanomenon bouleuton kai archonton ekklesias Theou, kai rhathumoteron para tous eutonoteros biountas, ouden hetton estin heurein hos epipan huperochen, ten en te epi tas aretas prokope, para ta ethe ton en tais polesi bouleuton kai archonton: [3284]1 * hoti kreitton heuromen: [3285]1 * hoti tis pote estin he phusis tou nou, kai tou en tois prophetais logou: [3286]1 * upo hexeos mones: [3287]1 * huakinthina dermata: [3288]1 * hugies: [3289]1 * humas: [3290]1 * huper epistrophes: [3291]1 * huper auton: [3292]1 * huper ta somata: [3293]1 * hupo logikon pithanoteton: [3294]1 * hupo oikeion kai homoethon: [3295]1 * hupo tes lexeos helkomenoi to agogon akraton echouses: [3296]1 * hupo ton propheton: [3297]1 * hupostasis: [3298]1 * hup' enuparchouses aphantastou phuseos dioikoumenon: [3299]1 * hupexairomenou tou kata ton 'Iesoun nooumenou anthropou: [3300]1 * hupernikomen: [3301]1 * hupokatabe: [3302]1 * hupomemnemenas: [3303]1 * hupotemnomenas: [3304]1 * hupotuposeis: [3305]1 * hupopiazo: [3306]1 * hule: [3307]1 [3308]2 [3309]3 * hulen: [3310]1 * hulen tina diaphoras: [3311]1 * hules: [3312]1 * hupar: [3313]1 * huphos: [3314]1 * omotes: [3315]1 * opheleias: [3316]1 * hos ekeinois arkeisthai: [3317]1 * hos en allotriois tois tede: [3318]1 * hos en epidrome: [3319]1 * hos en epitom: [3320]1 * hos de metaxu ontos: [3321]1 * hos dikaiothesomenous: [3322]1 * hos eikos mallon porro ontes tes axias ton exo: [3323]1 * hos eutheoreton: [3324]1 * hos thanatou kai nou diexagogen hexontos: [3325]1 * hos theion andra: [3326]1 * hos kan to tuchon akolasias kan ep' oligon geusamenou: [3327]1 * hos kata nomous auton archontos: [3328]1 * hos ou koinonesantos te anthropine phusei, oud' analabontos ten en anthropois sarka epithumousan kata tou pneumatos: [3329]1 * hos paristanta: [3330]1 * hos periechetheis ta peri tapeinophrosunes: [3331]1 * hos pseude ektesanto hoi pateres hemon eidola, kai ouk estin en autois huetizon: [3332]1 * hospegei deusopoiethentes apo tes kakias: [3333]1 * hosperei paideuthentas: [3334]1 * hosperei ton kaloumenon antipeponthoton estin: [3335]1 * hosper mageiros: [3336]1 * hosper ou dunatai to pephukos glukainein to gluku tunchanein pikrazein, para ten autou monen aitian: [3337]1 * hoste oisto belei sumpheresthai: [3338]1 * hoste kai he aute anthropou kai Theou: [3339]1 * hoste meden diapherein paraplesion einai legein goeteian tes 'Iesou te Mouseos: [3340]1 * o gennaie: [3341]1 * o houtos: [3342]1 * o pistotatoi: [3343]1 * hon hen men onoma; deuteron de logos; to de triton eidolon; to tetarton de episteme: [3344]1 * hon ichne en tois gegrammenois heuriskontes aphormas echomen theologein: [3345]1 * hon 'Iesous aistheton: [3346]1 * e: [3347]1 * ode ton anabathmon: [3348]1 * 'Agoranomoi: [3349]1 * 'Alla gar kai ten katabasan eis anthropinen phusin kai eis anthropinas peristaseis dunamin, kai analabousan psuchen kai soma anthropinon, eoron ek tou pisteuesthai meta ton theioteron sumballomenen eis soterian tois pioteuousin: [3350]1 * 'Alla ten men taxin kai sunthesin kai phrasin ton apo philosophias logon: [3351]1 * 'Amphiboloi: [3352]1 * 'Anabasis Mouseos: [3353]1 * 'Analepsis: [3354]1 [3355]2 * 'Antichthones: [3356]1 * 'Apopompaios: [3357]1 * 'Archas: [3358]1 * 'Achilleus: [3359]1 * 'Ekdochen: [3360]1 * 'Epan to prokeimenon e parastesai kai ta tes kata ton topon hisnorias tina echoi logon, kai ta tes peri autou anagoges: [3361]1 * 'Epi ton tuphlon plouton, kai epi ten sarkon kai haimaton kai osteon summetrian en hugieia kai euexia, e ten nomizomenen eugeneian: [3362]1 * 'Ep' eschaton ton hemeron: [3363]1 * 'Epauleis: [3364]1 * 'Epeigouses chreias ekklesiastikon heneka pragmaton: [3365]1 * 'Epitripsai: [3366]1 * 'Ogdoados: [3367]1 * 'Ophianoi: [3368]1 * 'Ogen, okeanos: [3369]1 * 'Ogenon: [3370]1 * 'Osphranthe tes osmes ton tou huiou theioteron himation: [3371]1 * Eti de hoti kai kata to to logo areskon, pollo diapherei meta logou kai sophias sunkatatithesthai tois dogmasin, eper meta psiles tes pisteos; kai hoti kata peristasin kai tout' eboulethe ho Logos, hina me pante anopheleis ease tous anthropous, deloi ho tou 'Iesou gnesios mathetes: [3372]1 * Ara gar ethele phantasioumenois tois anthropois hupo Theou, apeilephotos men athroos ten kakian, emphuontos de ten areten, ten epanorthosin genesthai: [3373]1 * Epeche, me di' hemas allo ti phroneses: [3374]1 * Olon ton noun philotimeteon katalambanein, suneironta ton peri ton kata ten lexin adunaton logon noetos tois ou monon ouk adunatois, alla kai alethesi kata ten historian, sunallegoroumenois tois hoson epi te lexei, me gegenemenois: [3375]1 * Oti echren auton (hos phesi) pheidomenon anthropon autas ekthesthai tas propheteias, kai sunagoreusanta tais pithanotesin auton, ten phainomenen auton anatropen tes chreseos ton prophetikon ekthesthai: [3376]1 * rhathumoteron: [3377]1 * Enas: [3378]1 * O Theos agathos esti, kai kalos, kai eudaimon, kai en to kallisto kai aristo: [3379]1 * Os genomenou hegemonos te katho Christianoi esmen genesei hemon: [3380]1 * 'Alethes Logos: [3381]1 * Dunameis: [3382]1 * Delos ouk eti delos, adela de panta tou Delou: [3383]1 * Dikaiotes: [3384]1 * Dikastes: [3385]1 * Doxarion: [3386]1 * Ei kai para tois philotimoterois dunatai sozein hekaston auton, meta tou me atheteisthai ten kata to rheton hentolen, bathe Theou sophias: [3387]1 * Ei me ara Kelsos kai hoi 'Etikoureioi ou phesousi kouphen einai elpida ten peri tou telous auton tes hedones, hetis kat' autous esti to agathon, to tes sarkos eustathes katastema, kai to peri tautes piston 'Epikouro elpisma: [3388]1 * Eis aperantologian eleluthasi: [3389]1 * Eisi gar tines heirmoi kai akolouthiai aphatoi kai anekdiegetoi peri tes kata tas anthropinas psuchas diaphorou oikonomias: [3390]1 * Eipa, Sophisthesomai ; kai haute emakrunthe ap' emou, makran huper ho en, kai bathu bathos, tis heuresei auto: [3391]1 * Theion ti kai hieron chrema gegonenai ton 'Iesoun: [3392]1 * Theou: [3393]1 * Iama katapausei hamartias megalas: [3394]1 * Kirkas kai kukethra haimula: [3395]1 * Kosmou: [3396]1 * Kai hosper ou to tuchon ton pseudomenon en geometrikois theoremasi pseudographoumenon tis an legoi, e kai anagraphoi gumnasiou heneken tou apo toiouton: [3397]1 * Kai Samos ammos ese, kai Delos adelos: [3398]1 * Kai su de apograpsai auta seauto trissos, eis bsulen kai gnosin epi to platos tes kardias sou ; didako oun se alethe logon, kai gnosin alethe hupakouein, tou apokrinesthai se logous aletheias tois proballomenois soi: [3399]1 * Kata Kelson: [3400]1 * Katadeesterous: [3401]1 * Kuriou: [3402]1 * Lebes: [3403]1 * Logos alethes: [3404]1 * Logos protreptikos eis marturion: [3405]1 * Megalophuos hupereorakenai tous kategorous: [3406]1 * Monas: [3407]1 * Monogamon: [3408]1 * Murion hoson kakei, hos di opes, megiston kai pleiston noematon ou bracheian aphormen parechonton: [3409]1 * Nous: [3410]1 * Hoionei koluetai, kategoresas hos bouletai, apologeisthai tous dunamenous hos pephuken echein ta pragmata: [3411]1 * Ou gar, kathaper hoi Stoikoi, hatheos, panu ten auten areten anthropou legomen kai Theou: [3412]1 * Ou monon oun ouch ho nekros athanatos, all' oud' ho pro tou nekrou 'Iesous ho sunthetos athanatos en, hos ge emelle tethnexesthai: [3413]1 * Oude touton pante akraton ten historian ton prosuphasmenon kata to somatikon echonton, me gegenemenon ; oude ten nomothesian kai tas entolas pantos to eulogon emphainonta: [3414]1 * Pasa gar arche patrion ton hos pros ton ton holon Theon, katotero apo tou Christou erxato tou meta ton ton holon Theon kai patera: [3415]1 * Parasteson tous didaskalous allous para tous philosophias didaskalous, e tous kata ti ton chresimon pepoiemenous: [3416]1 * Par' ois eisi teletai, presbeuomenai men logikos hupo ton par' autois logion, sumbolikos de ginomenai hupo ton par' autois pollon kai epipolaioteron: [3417]1 * Pepoieken anti spermatikou logou, tou ek mixeos ton arrhenon tais gunaixi, allo tropo genesthai ton logon tou techthesomenou: [3418]1 * Peri 'Archon: [3419]1 [3420]2 [3421]3 * Peri Euches: [3422]1 * Prokatalephtheis hos hupo philtron ton Aiguption: [3423]1 * Saphos enarges: [3424]1 * Segor: [3425]1 * Sibullistas: [3426]1 * Sophos: [3427]1 * Stromateis: [3428]1 * Sungeneis eisin hai prosegoriai: [3429]1 * Sphodra tou pros ti kai heneka tinos heuriskomenou tois touton epimelomenois, peri tas hormas, kai tas phantasias, kai phuseis ton zoon, kai tas kataskeuas ton somaton: [3430]1 * Scholia: [3431]1 * Ta archaia ethe krateito.: [3432]1 * Tacha de kai hoi peisthentes peri tou thurathen nou, hos thanatou kainou diexagogen hexontos: [3433]1 * Ten suntrophon phonen: [3434]1 * Ti to gegonos; Auto to genesomenon. Kai ti to pepoiemenon ; Auto to poiethesomenon. Kai ouk esti pan prosphaton hupo ton helion. Os lalesei kai erei. Ide touto kainon estin ede gegonen en tois aiosi tois genomenois apo emtrosthen hemon: [3435]1 * Tomoi: [3436]1 * Tes exo kaloumenes: [3437]1 * Tes kainotomias: [3438]1 * Tines parekdochai: [3439]1 * Tou, kata: [3440]1 * Phainon: [3441]1 * Pharmakeia: [3442]1 * Philokalia: [3443]1 * aitheriou: [3444]1 * ainigmata: [3445]1 [3446]2 * aistheton: [3447]1 * aisthetos: [3448]1 * aisthetou theou: [3449]1 * aitein: [3450]1 * hai phuseis ton hemeron: [3451]1 * haireseis: [3452]1 * auto to biblion: [3453]1 * autos epha: [3454]1 * autothen: [3455]1 [3456]2 [3457]3 [3458]4 * auton: [3459]1 * auto somati: [3460]1 * autoi gar heautois peripiptete: [3461]1 * autou: [3462]1 * automolesontas: [3463]1 * automolein: [3464]1 [3465]2 * autoteles: [3466]1 * autourgon: [3467]1 * hautou: [3468]1 * ai ekklesiai: [3469]1 * akompsoi: [3470]1 * apotetagmenos: [3471]1 * belei: [3472]1 * biaioi: [3473]1 * banauson: [3474]1 * bdelussetai: [3475]1 * bdeluron: [3476]1 * bia: [3477]1 * boulema: [3478]1 * boulomai: [3479]1 * boulontai: [3480]1 * boulemati: [3481]1 * boulen: [3482]1 * bouleutai: [3483]1 * brochon: [3484]1 * bomolochos: [3485]1 [3486]2 * gegonen: [3487]1 * geloios an eie philosophos aphilosopha pratton: [3488]1 * genesis: [3489]1 [3490]2 * goetas: [3491]1 * gupes: [3492]1 * geusai: [3493]1 * gegenemenen: [3494]1 * genethlialogia: [3495]1 * genetos e agenetos: [3496]1 * gennaios: [3497]1 * gennaiotatos: [3498]1 * gennetos e agennetos: [3499]1 * ginomenai: [3500]1 * ginoskomenai: [3501]1 * glaphuron: [3502]1 * gnosis: [3503]1 * gnosis asunetou adiexetastoi logoi: [3504]1 * goeteia: [3505]1 * grupes: [3506]1 * graphas: [3507]1 * gune dedetai eph' hoson chronon ze ho aner autes: [3508]1 * gunaikas: [3509]1 * gune paroistros: [3510]1 * dedesai gunaiki; me zetei lusin; lelusai apo gunaikos; me zetei gunaika: [3511]1 [3512]2 * diken basanistou pur pheron: [3513]1 * doxes: [3514]1 * dunamis: [3515]1 * dusphemon: [3516]1 * daimona de tina chairein houtos onomazomenon: [3517]1 * daimones: [3518]1 [3519]2 [3520]3 [3521]4 * daimonia: [3522]1 [3523]2 [3524]3 [3525]4 [3526]5 * de Or: [3527]1 * deesetai: [3528]1 * deigmasi: [3529]1 * deinos goes: [3530]1 * deinos: [3531]1 * deinotetos: [3532]1 * demegorias: [3533]1 [3534]2 * demiourgou: [3535]1 [3536]2 * dia duo tropikon theorema: [3537]1 * dia dokouses istorias kai ou somatikos gegenemenes: [3538]1 * dia nautikes kai kubernetikes: [3539]1 * dia ta enkeimena: [3540]1 * dia tas topikas metabaseis: [3541]1 * dia tasde tas pithanotetas: [3542]1 * dia ten hautes aporian: [3543]1 * dia to tes kakias hupokeimenon tou par' heautois kakou: [3544]1 * dia ton idiotismon: [3545]1 * dia tou euangeliou: [3546]1 * dia touto tes apo ton ethnon ekloges kekratekota: [3547]1 * dia tinos goeteias: [3548]1 * diapuros kai sphodra: [3549]1 * diadexamenes: [3550]1 * diadexomenes: [3551]1 * diatheseis: [3552]1 * dialegetai: [3553]1 * dialegontai: [3554]1 * dialektikos: [3555]1 * dialektikais anankais: [3556]1 * diarkein: [3557]1 * dielenchetai ouk epidechomena to gennaion kai anantirrheton: [3558]1 * diexodeuomen: [3559]1 * dienekos: [3560]1 * dikaiosai: [3561]1 * dikaiosune: [3562]1 * dikaiotes: [3563]1 * doko: [3564]1 * dokouse deinoteti rhetorike: [3565]1 * doloi: [3566]1 * dunamesin: [3567]1 * dusdiegetous tas kriseis: [3568]1 * dustheoretos: [3569]1 * duspeitheis: [3570]1 * ei gar kata ten Paulou didaskalian, legontos; "ho kollomenos to kurio, hen pneuma esti;" pas ho noesas ti to kollasthai to kurio, kai kolletheis auto, hen esti pneuma pros ton kurion; pos ou pollo mallon theioteros kai meizonos hen esti to pote suntheton pros ton logon tou Theou: [3571]1 * ei de ten phainomenen auto aletheian epresbeusen, ouk an, k.t.l.,: [3572]1 * ei de to "eperkesen " apo ton meson kai somatikon lambanei: [3573]1 * ei de chre bebiasmenos onomasai: [3574]1 * ei kai ismen: [3575]1 * ei me ara peponthos ti para phusin tunchanoi: [3576]1 * ei me mallon hemeis pros to exetastiko kai to eusebes pante agonizometha terein peri Theou: [3577]1 * ei to hugies echousin: [3578]1 * ei chrn epistesanta tois chronois eipein: [3579]1 * eikoni: [3580]1 * eikoti stochasmo: [3581]1 * eikon kai doxa: [3582]1 * eike: [3583]1 * eike pisteuonti: [3584]1 * eis huperbolen pollaplasion: [3585]1 * eis Christon: [3586]1 * eis de ta peri toutou anexetastos hormon apistesai tois peri autou: [3587]1 * eis hous ta tele ton aionon katentesen: [3588]1 * eis tas archontikas morphas: [3589]1 * eis to emon onoma: [3590]1 * eis to me on: [3591]1 * eis ton haiona: [3592]1 * eis tosouton miasma: [3593]1 * eis chnoun: [3594]1 * eis choun: [3595]1 * eispoiesis tou pneumatos: [3596]1 * ei te tes phainomenes auto aletheias epresbensen, ouk an, k.t.l: [3597]1 * eiper oionoi oionois machontai: [3598]1 * eiretai: [3599]1 * eite endiatheto eite kai prophoriko: [3600]1 * eite kai autothen semnunousan en aporrhetois tous andras, eite kai di' huponoion ainissmenen tina megala kai thaumasia tois theoresai auta dunamenois ;: [3601]1 * eite diarthrounta to toiouton par' heauto: [3602]1 * euethos: [3603]1 * eugnomonos: [3604]1 * eugnomone: [3605]1 * eudaimonian: [3606]1 * eutheia perainei kata phusin paraporeuomenos: [3607]1 * eukataphroneton: [3608]1 * eukrasian: [3609]1 * euktikos: [3610]1 * eulogos: [3611]1 [3612]2 * eulogesei: [3613]1 * eusebe: [3614]1 * eusebos: [3615]1 * eusebeis: [3616]1 * eustathestaton: [3617]1 * eutelesi: [3618]1 [3619]2 * euphemein min ekeleuon: [3620]1 * heureka: [3621]1 * heurois an hoti tines men, k.t.l: [3622]1 * heurois an tines men tes ekklesias bouleutai axioi eisin, ei tis estin en to panti pogis tou Theou, en ekeine politeuesthai: [3623]1 * eite choris tou demiourgou theou eite kai met' ekeinou: [3624]1 * zopura: [3625]1 * zopuron: [3626]1 * zon gar ho logos tou Theou: [3627]1 * zetein euchesthai to me phthanonti epi ta sumpanta: [3628]1 * zumoi: [3629]1 * eskekoti: [3630]1 * thelo: [3631]1 * thurathen hekei nous: [3632]1 * thanatou kai nous diexagogen eche: [3633]1 * thaumasontai: [3634]1 * theia moira: [3635]1 * theias energeias: [3636]1 * theon phtharton eisagonton, kai ten ousian autou legonton soma trepton diolou kai alloioton kai metableton: [3637]1 * theothen: [3638]1 * theon mantikon: [3639]1 * theiotes: [3640]1 * theioteta: [3641]1 * theous ou kakologeseis: [3642]1 * theoremata: [3643]1 * theoriais: [3644]1 * thiasotais: [3645]1 * thneta: [3646]1 * idiotika: [3647]1 * idiotikous: [3648]1 * khan biasamenos ho logos heure: [3649]1 * kathodon stenen: [3650]1 * kato: [3651]1 * kirkos: [3652]1 * kosmo: [3653]1 * kosmios: [3654]1 * kosmos: [3655]1 [3656]2 [3657]3 [3658]4 * kai ameibousi somata: [3659]1 * kai anti tou kosmou tes kephales tou chrusiou phalakroma hexeis dia ta erga sou: [3660]1 * kai harmozontas te pantachou kathestose politeia: [3661]1 * kai alla dia problematon: [3662]1 * kai allou sunkeimenou: [3663]1 * kai ex hautes egeneto: [3664]1 * kai hos eudokimountes ge hoson ouk enkatleiponto: [3665]1 * kai hos psektos katatetaktai eis chreian apeuktaian men hekasto, chresimon de to panti: [3666]1 * kai Theon kata ton ton holon Theon kai patera: [3667]1 * kai dunamenon presbeusai peri tou logou kalos: [3668]1 * kai ei tines eisin ek logon ten genesin lachontes megalophonon: [3669]1 * kai kairous: [3670]1 * kai kata pasan areten pepoiotai: [3671]1 * kai kata to epichorion nomous themenoi: [3672]1 * kai kata tinas epikrateias dieilemmena: [3673]1 * kai logon men echei ta logika, haper esti proegoumena, paidon gennomenon; ta d' aloga kai ta apsucha choriou sunktizomenou ta paidio: [3674]1 * kai me hoioi te katakouein tes en phrasei logon kai taxei apangellomenon akolouthias, monon ephrontisan ton anatraphenton en logois kai matheuasin: [3675]1 * kai me paramuthesamenos: [3676]1 * kai mia eis amoiben palintropon iousa kai epaniousa: [3677]1 * kai ou kakian men, hoionei de kakian ousan: [3678]1 * kai oudenos allou meta ten phantastiken autou phusin pepisteumenou tou zoou: [3679]1 * kai pos, ho loste: [3680]1 * kai para tout' elatton echein dokon: [3681]1 * kai para toisde, e toisde tois patrasi: [3682]1 * kai protoi: [3683]1 * kai ta aorata tou Theou, kai tas ideas phantasthentes apo tes ktiseos tou kosmou, kai ton aistheton, aph' hon anabainousin epi ta nooumena; ten te aidion autou dunamin kai theioteta ouk agennos idontes: [3684]1 * kai ten tou eph' hemin phusin gignoskontes endechomenou ha endechetai: [3685]1 * kai tini ton en hemin: [3686]1 * kai tisantas diken: [3687]1 * kai to exakouomenon apo tes lexeos hos dunaton hemin, anetrepsamen: [3688]1 * kai to dokoun: [3689]1 * kai to kata to brachu de anagegraphthai: [3690]1 * kai to meden tunchanonta: [3691]1 * kai to sunechon ta panta gnosin echei phones: [3692]1 * kai te kata to rheton chresimon nomothesia: [3693]1 * kai ton pollon kakon apochen: [3694]1 * kai to idio logo: [3695]1 * kai tauta: [3696]1 * kai tauta de pollen echonta diegesin apo sophias Theou hois ho Paulos onomase teleiois eulogos paradothesemenen: [3697]1 * kai tois prophetais empneonta: [3698]1 * kai touto g' an hermeneuoimi, to "hemeis" legon anti tou hoi logikoi, kai eti mallon, hoi spoudaioi logikoi: [3699]1 * kai phagetai osei chorton ten hulen: [3700]1 * kai phroneseos epithumetes kai porimos: [3701]1 * kai tis philon huion aeiras,: [3702]1 * kai toi ou pante esan oligoi: [3703]1 * kaitoige panta kalon kinesantes: [3704]1 * kathaper hoi neoploutoi ton anthropon epideiktiontes, pollen tina kai panu thneten philotmian tou Theou katamarturousi: [3705]1 * kath' hupothesin: [3706]1 * kathaireseis: [3707]1 * kathemaxeumenai: [3708]1 * kai ou para ton orthon logon prosagoito hupo tou epi pasi dikastou: [3709]1 * kaines diadexamenes hodou kai alloias: [3710]1 * kakian eti pleion cheomenen: [3711]1 * kakoetheian: [3712]1 * kanonos: [3713]1 * kata de Kelson, ou paristanta: [3714]1 * kata de ti semeion: [3715]1 * kata ta 'Ioudaion patria: [3716]1 * kata tas tetagmenas anakukleseis: [3717]1 * kata ten paroimian kaloumenes onou skias maches: [3718]1 * kata ten peplaneenen heauton sophian: [3719]1 * kata ten proten ekdochen: [3720]1 * kata to endechomenon: [3721]1 * kata to aistheton: [3722]1 * kata to soma: [3723]1 * kata to philomathes hemon: [3724]1 * kata ton Theon: [3725]1 * kata ton proeoumenon noun: [3726]1 * kata ton en te theosebeia taute peritemnomenon dunamis: [3727]1 * kata ten lexin: [3728]1 * kata philoneikian: [3729]1 * kata tina diathesin oneiroxas: [3730]1 * katabasin: [3731]1 * kataplexin: [3732]1 * katepausen: [3733]1 [3734]2 [3735]3 * katerchesthai: [3736]1 * kat' amphoteras tas archas ton pragmaton apistounti ;: [3737]1 * katabebekenai bia: [3738]1 * katabole: [3739]1 [3740]2 [3741]3 [3742]4 * katagluphthen: [3743]1 * katathoinatai: [3744]1 * kataleiphtheisan: [3745]1 * kataleptike phantasia: [3746]1 * katalephtheisan: [3747]1 * kataluthen: [3748]1 * kataskeuasantos: [3749]1 * kataskeues: [3750]1 * katachrestikoteron: [3751]1 * kerastou nomismatos: [3752]1 * kephalida bibliou: [3753]1 * kedomenon: [3754]1 * keroplastein: [3755]1 * kiboton: [3756]1 * klimax hipsipulos: [3757]1 * kledones: [3758]1 * koinon de panton e kai procheiron: [3759]1 * kolazesthai: [3760]1 * kompsoi: [3761]1 * korone: [3762]1 * kosumbous. : [3763]1 * kosmokratoras: [3764]1 * kubeutikon: [3765]1 * koluei: [3766]1 * koluetai: [3767]1 * lakkous: [3768]1 * lego de ou peri ton schesin pros hetera echonton, alla peri ton kata diaphoran: [3769]1 * lethen aperiskepton: [3770]1 * lithon kai xulon: [3771]1 * logo kai logiko hodego: [3772]1 * logos: [3773]1 [3774]2 * logou paideutikou: [3775]1 [3776]2 * lerountas: [3777]1 * lichneia: [3778]1 * loidorias mallon e kategorias: [3779]1 * mala euethike: [3780]1 * maten ekkeimena: [3781]1 * machontai: [3782]1 * me: [3783]1 * megan agonisten: [3784]1 * meson: [3785]1 * metrion: [3786]1 * metrios ta ethe: [3787]1 * mechri logou: [3788]1 * me: [3789]1 [3790]2 * me egnokos kakon einai to nomizein eusebeian sozesthai en tois kathestekosi kata tas koinoteron nooumenas politeias nomois: [3791]1 * me epimelos auten noesas: [3792]1 * me metagnontas: [3793]1 * me: [3794]1 * men: [3795]1 * molis kai epiponos: [3796]1 * monon: [3797]1 * monon en Kurio: [3798]1 * mudron diapuron: [3799]1 * muthous kai lerous: [3800]1 * musten: [3801]1 * mallon eugnomonos: [3802]1 * muthon tina: [3803]1 * makarioteta: [3804]1 * makran chairetosan: [3805]1 * marturasthai peri ton prakteon: [3806]1 * meizon e kata anthropon to pragma einai: [3807]1 * megalen onta dunamin kai Theon: [3808]1 * megalophuos: [3809]1 * meth' hemeras: [3810]1 * meta to pisteuein: [3811]1 * meta tou pisteuein: [3812]1 * meta tosouton aiona: [3813]1 * meta tinos epikrupseos: [3814]1 * meta tinos phusikes hupokataskeues: [3815]1 * metabaseis: [3816]1 * metalambanetai gar ti, pher' eipein: [3817]1 * metensomatoseos: [3818]1 * metrion onton: [3819]1 * meniskous: [3820]1 * miarotaton anthropon: [3821]1 * mimetai: [3822]1 * monotropon: [3823]1 * monogene mou: [3824]1 * mochthizein: [3825]1 * muthologias: [3826]1 * mustikes anagraphes: [3827]1 * muchthizein: [3828]1 * neanin: [3829]1 * neanis: [3830]1 * nepion: [3831]1 * nous: [3832]1 * noeta: [3833]1 * nuktophaes: [3834]1 * numphas: [3835]1 * xiphos: [3836]1 * oikeioterous: [3837]1 * oikonomia: [3838]1 * hoi epitunchanontes ge auton: [3839]1 * hoi idiotai ton ek tes peritomes: [3840]1 * hoi gar epi ta beltista prokaloumenoi logoi, Theou autous dedokotos, eisin en anthropois: [3841]1 * hoi gar homoios Kelso hupolabontes teterateusthai: [3842]1 * hoi me semnoi: [3843]1 * hoi phronimosChristianoi zontes: [3844]1 * hoikeiosin: [3845]1 * hoionei thaumastikos: [3846]1 * hoi tines dia to katharon ethos, kai to huper anthropon: [3847]1 * oinos: [3848]1 * hoion de tina makaron choran lachousin: [3849]1 * ou gar atheei: [3850]1 * ou gar para to thelukon onoma, kai te ousia theleian nomisteon einai ten sophian, kai ten dikaiosunen: [3851]1 * ou gar tes plemmelous orexeos, oude tes peplanemenes akosmias, alla tes orthes kai dikaias phuseos Theos estin archegetes: [3852]1 * ou themis: [3853]1 * ou kata ton auton de apostolon esti: [3854]1 * ou katanoei de to logikon hegemonikon kai logismo kinoumenon: [3855]1 * ou kolakeuon: [3856]1 * ou terateuetai: [3857]1 * ou tou heauton en to legein stochazometha dunatou: [3858]1 * ouai: [3859]1 * oude logo ephiktos: [3860]1 * oude ton didaskalon pleonazonton: [3861]1 * oude phainesthai theludrian hoion t' en: [3862]1 * ouden ton en lexesi kai semainomenois: [3863]1 * oudepo de lego, hoti ou pantos estin aer peplegmenos; e plege aeros, e ho ti pote legetai en tois peri phones: [3864]1 * oud' apokatastathesontai: [3865]1 * oud' ekeinois arkeisthai: [3866]1 * oudeis logos technikos hupestesen auta: [3867]1 * oudenos elatton: [3868]1 * ouk: [3869]1 * ouk agennos: [3870]1 * ouk aei ta auta esti peri to hegemonikon autou, kai ton logon autou, kai tas praxeis: [3871]1 * ouk achrestous: [3872]1 * ouk an echoi parastesai, hoti hemeis men en parakousmasi genomenoi tes aletheias, hosoi ge peirometha meta logou pisteuein, pros ta toiauta zomen dogmata: [3873]1 * ouk an ptaioimen: [3874]1 * ouk atopon de kai apo sunetheias ta toiauta paramuthesasthai: [3875]1 * ouk en somati krinetai: [3876]1 * ouk epeste: [3877]1 * ouk esti kath' hes ou legetai: [3878]1 * ouk en oupo oudeis keimenos: [3879]1 * ouk eidotes pos kai katho: [3880]1 * ouk eukataphronetos autois: [3881]1 * ouk eugnomon alla...panu agnomonestaton: [3882]1 * oukoun kai logou sumplerosis esti par' autois, kai koinai ennoiai katholikon tinon, kai phone, kai tunchanonta semainomena: [3883]1 * ousia: [3884]1 [3885]2 * ouch hos soma de periechon periechei, hoti kai soma esti to periechomenon: [3886]1 * ouchi ethnos, alla logadas pantachothen: [3887]1 * houtosi: [3888]1 * ouk eti basileis 'Ioudaian echrematisan: [3889]1 * oupo de oude peri ton loipon tauton ti erei: [3890]1 * out' en logo out' en arithmo autous pote gegenemenous: [3891]1 * oute to Theo kainoteras dei diorthoseos: [3892]1 * oute tois tuchousi ton anthropon: [3893]1 * oute tou epi to Theo monon: [3894]1 * houto de kai to apollumenon eis metabolen diamenei: [3895]1 * houto daimonios: [3896]1 * houto kai tais opsesi pantos men tes psuches, ego d' hegoumai, hoti kai tou somatos: [3897]1 * houto moi noei kai ton huion tou Theou ophthai te paraplesia eis to peri ekeinon, eis to ophthai autois ton Theon, krisei: [3898]1 * houtos athroos: [3899]1 * hou aretas hoi men tines kubeutikoteron zontes katapseudontai: [3900]1 * hou pantos kai he ton kakon genesis aei he aute: [3901]1 * oi phronimos Christianizontes: [3902]1 * panu apemphainon: [3903]1 * pemptes para ta tessara stoicheia heinai phuseos: [3904]1 * pisteos: [3905]1 * ponon: [3906]1 * ponou kai puros: [3907]1 * ponous: [3908]1 * poteron ouchi peiraterion: [3909]1 * pulas archonton aioni dedemenas: [3910]1 * pules: [3911]1 * pasan ousian: [3912]1 * pasan psuchen zoon: [3913]1 * pur sophronoun: [3914]1 * pos dei ephodeuein: [3915]1 * pos oiontai to paraplesion plasasthai legein auton tois historoumenois: [3916]1 * pos ouchi ex eikoton kataskeuazetai: [3917]1 * paignion: [3918]1 * paida te autou kai heitheon: [3919]1 * parrhesian echein: [3920]1 * paionion pharmakon: [3921]1 * paideia anexelenktos planatai: [3922]1 * paleuomen: [3923]1 * pantele musteria: [3924]1 * pantodapos proeipon: [3925]1 * para tas anatrophas, kai tas diastrophas, kai tas periecheseis: [3926]1 * para tas aphormas: [3927]1 * para ten enargeian: [3928]1 * para to enarges esti: [3929]1 * para to hupokeimenon: [3930]1 * para to deon: [3931]1 * para ten aitian tou demiourgou: [3932]1 * para: [3933]1 * paradeisos: [3934]1 * parerrhipse: [3935]1 * par' ho ouk estin: [3936]1 * par' he chronon diatripsas pleista te hosa eis ten tou Kuriou doxan kai tes tou theiou didaskaleiou aretes epideixamenos, epi tas sunetheis espeude diatribas: [3937]1 * par' hois ta poikila ethe episema genomena, to logo tou Theou politeuetai, dothenta ktesis to tropikos kaloumeno 'Iakob: [3938]1 * parabale to logo pros tous murmekas: [3939]1 * paradoxos: [3940]1 * paraluein: [3941]1 * paranomo numphio: [3942]1 * paranomian: [3943]1 * paraplesion tois paradidomenois tais grausin: [3944]1 * parapoiesantas: [3945]1 * paracharattein: [3946]1 * paracharattontes kai rhadiourgountes: [3947]1 [3948]2 * parexegoumenoi: [3949]1 * parexeoumenoi: [3950]1 * paroikousas: [3951]1 * passim.: [3952]1 * peithous demiourgon: [3953]1 * pentadi dunatotera: [3954]1 * pentekontaetian: [3955]1 [3956]2 * peplasmenon hemin: [3957]1 * pepoliomenois: [3958]1 * peri archon: [3959]1 * peri noeton kai aistheton: [3960]1 * peri panton ton basileon tes ges: [3961]1 * peri ton aistheton demiourgematon: [3962]1 * peri tou problematos toutou: [3963]1 * periodos: [3964]1 * peri de tou 'Iesou etoi doxasa an einai eutuches, e kai bebasanismenos exetasmene, dokousa men eutuches para tois pollois, bebasanismenos de exetasmene para panu oligotatoib: [3965]1 * peri tou autexousiou: [3966]1 * perigegrammenon tina: [3967]1 * perielkusthesetai: [3968]1 * perikekalummenen: [3969]1 * periora: [3970]1 * peristasesi: [3971]1 * peristera: [3972]1 * peritemnomenon: [3973]1 * pephantasthai: [3974]1 * pithanotetos: [3975]1 * pithanotatos: [3976]1 * pistike apo pneumatos: [3977]1 * plaseos: [3978]1 * pleiona te epinoia en: [3979]1 * pneuma: [3980]1 [3981]2 * pnoen: [3982]1 * poia gar pithanotes: [3983]1 * pou: [3984]1 * pou oun to eph' hemin;: [3985]1 * polu de to hemeron ean...hoios te tis genetai epistrephein: [3986]1 * politeia: [3987]1 * politeia: [3988]1 * polla chairein phrasantes: [3989]1 * pollakis de ede ho Kelsos axioumenos eutheos pisteuein, hos kainon ti para ta proteron eiremena thrullesas: [3990]1 * pollakis de ede ho Kelsos thrullesas hos axioumenon eutheos pisteuein, hos kainon ti para ta proteron eiremena: [3991]1 * pollas: [3992]1 [3993]2 * pollen echei diolken: [3994]1 * polumatheian: [3995]1 * posos: [3996]1 * potamous ton theorematon: [3997]1 * pros akrois tois ouranois: [3998]1 * pros ton Christon: [3999]1 * pros chreian ouk eukataphroneton: [4000]1 * prognosin: [4001]1 * prognosis: [4002]1 * prothumon: [4003]1 * prosopon: [4004]1 [4005]2 * pragmatikos: [4006]1 * presbutaton panton ton demiourgematon: [4007]1 * presbeia kai dunamei: [4008]1 * proairesis kai askesis: [4009]1 * proaireseos: [4010]1 [4011]2 * probainein: [4012]1 * problemata kai parabolai: [4013]1 * proedreuousin: [4014]1 * proepasantes: [4015]1 * proepheteuthe ho Christos: [4016]1 * proegoumenen: [4017]1 * proegoumenos, all' ek peristaseos: [4018]1 * prokatakrinei e prodikaioi: [4019]1 * pronoetikos: [4020]1 * propetesteron, kai ouchi hodo ep' auta hodeusase: [4021]1 * propulaion megethe te kai kalle: [4022]1 * pros kolakeian: [4023]1 * prosachthese de to legomeno: [4024]1 * protropadn: [4025]1 * pterorrhuesanton: [4026]1 * pterorrhuouses: [4027]1 * pterophuouses: [4028]1 * ptekta: [4029]1 * sun houdemia pithanoteti: [4030]1 [4031]2 * sunchusis: [4032]1 * summetron: [4033]1 * suntonos: [4034]1 * sustema patridos: [4035]1 * sozousi: [4036]1 * soma: [4037]1 * sabbatismou: [4038]1 * sapheneian: [4039]1 * saphes: [4040]1 * seisai: [4041]1 * semnon: [4042]1 * semnon logon: [4043]1 * skandalou: [4044]1 * skleros kai auchmeros: [4045]1 * skubalon: [4046]1 * staseis idias: [4047]1 * strangalomenoi: [4048]1 * sunkopsai tas polemikas hemon logikas machairas kai hubristikas eis arotra, kai tas kata to proteron hemon machimon zibunas eis drepana metaskeuazomen: [4049]1 * sunkupsantes: [4050]1 * sunkatabainein: [4051]1 * sukophanton: [4052]1 * sukophantein: [4053]1 * sumbolikos gegenemenon, e nenomothetemenon: [4054]1 * sumpathein: [4055]1 * sumplerosei tou logou: [4056]1 * sunedrion: [4057]1 * sunagogas: [4058]1 * sunarpazei ton logon: [4059]1 * sunekdochikos: [4060]1 * sunergethenai .: [4061]1 * sunetelesen: [4062]1 * suntheinai leron bathun: [4063]1 * sunthiasotai: [4064]1 * sunteleia: [4065]1 * suntuchia tis atomon: [4066]1 * sphaxei epeuchomenos mega nepios: [4067]1 * sphodr' apemphainonta: [4068]1 * sphodra oligon epi ton logon attonton: [4069]1 * schema: [4070]1 [4071]2 * somaton: [4072]1 * somatikos: [4073]1 [4074]2 * somatopoiesai: [4075]1 * soteria dogmata: [4076]1 * sophrosune: [4077]1 * ta anthropon: [4078]1 * ta ap' arches idou hekasi: [4079]1 * ta apemphainonta: [4080]1 * ta adela kai ta kruphia tes sophias sou edelosas moi: [4081]1 * ta hagia anagnosmata: [4082]1 * ta en holo to kosmo: [4083]1 * ta en ourano: [4084]1 * ta helikoeide xesmata kai prismata: [4085]1 * ta horomena: [4086]1 * ta hupo mones phuseos dioikoumena: [4087]1 * ta autothen pasi prophainomena dogmata Christianon kai 'Ioudaion: [4088]1 * ta diapheronta: [4089]1 * ta kata tous topous: [4090]1 * ta kat' auton: [4091]1 * ta kreittona: [4092]1 * ta men oun ginomena peri psuches tethnekoton phantasmata apo tinos hupokeimenou ginetai, tou kata ten huphestekuian en to kaloumeno augoeidei somati psuchen: [4093]1 * ta men sunagoreuonta huge kai somasi: [4094]1 * ta mere tes ges ex arches alla allois epoptais nenememena: [4095]1 * ta nekta: [4096]1 * ta parakeimena: [4097]1 * ta proegoumenos huphestekota: [4098]1 * ta skuthropa: [4099]1 * ta sphalmata analambanein: [4100]1 * ta tele ton aionon: [4101]1 * ta tele ton aionon: [4102]1 * ta tes hules: [4103]1 * ta tou Iesou: [4104]1 * ta tou palaiou logou parakousmata sumplattontes, toutois prokatauloumen kai prokatechoumen tous anthropous, hos hoi tous korubantizomenous peribombountes .: [4105]1 * tas apo tes didaskalias tou 'Iesou haphormas: [4106]1 * tas touton apodochas: [4107]1 * tachion: [4108]1 * teleioi: [4109]1 * technen: [4110]1 * ten alogian: [4111]1 * ten aplane: [4112]1 * ten archen tou thanatou gegonenai peri ton Dia: [4113]1 * ten achariston pseudodoxian: [4114]1 * ten ek peristaseos genomenen: [4115]1 * ten ekeithen epanodon: [4116]1 * ten enuparchousan gen kai archen ton potimon agathon: [4117]1 * ten enuparchousan pegen kai archen ton potimon hudaton: [4118]1 * ten ennoian autou anaptuxai: [4119]1 * ten aistheten ekdochen: [4120]1 * ten euktiken dunamin: [4121]1 * ten euteleian agapesas: [4122]1 * ten kaloumenen agapen: [4123]1 * ten kat' auton theosebeian kai didaskalian: [4124]1 * ten ouranion phoran: [4125]1 * ten oikonomian telesantos: [4126]1 * ten peri autou adiastrophon ennoian: [4127]1 * ten tou chrusou (hin' houtos onomaso), phusin tes psuches, e ten argurou, dolosanton: [4128]1 * ten phainomenen auto anatropen: [4129]1 * ten chalkobaten kai sterrhan: [4130]1 * ti akolouthei: [4131]1 * ti atopon: [4132]1 * tina tropon: [4133]1 * tini e tisin: [4134]1 * tis anthropos teleos dikaios; e tis anamartetos: [4135]1 * tis gar on brotos, hoti estai amemptos; e hos esomenos dikaios gennetos gunaikos;: [4136]1 * to akatergaston mou eidosan hoi ophthalmoi sou: [4137]1 * to analogon: [4138]1 * to eph' hemin: [4139]1 * to eph' hemin aneretai: [4140]1 * to hegemonikon: [4141]1 [4142]2 * to holon ho kosmos: [4143]1 * to huper anthropon ton noematon: [4144]1 * to aistheton soma: [4145]1 * to boulema tou nomou: [4146]1 * to eidikon tode: [4147]1 * to eutelesteron: [4148]1 * to theluteron genos: [4149]1 * to kai epitunchanein en to nouthetoumeno kai akouein ton tou didaskontos logon: [4150]1 * to katholou thelein: [4151]1 * to koinonikon: [4152]1 * to legomenon: [4153]1 * to logikon zoon: [4154]1 * to men genikon, to kineisthai: [4155]1 * to mega ketos: [4156]1 * to mantikon tou 'Apollonos to katharon: [4157]1 * to meizon autothen: [4158]1 * to meden: [4159]1 * to ouden: [4160]1 * to proton: [4161]1 * to tes atelestou teletes peras: [4162]1 * ton alethinon kai noeton: [4163]1 * ton apo ton auton horomenon dogmaton: [4164]1 * ton apeiron aiona: [4165]1 * ton errhomenon bion: [4166]1 * ton ethikon topon: [4167]1 * ton Christon: [4168]1 * ton genneton: [4169]1 * ton kanona tes pisteos: [4170]1 * ton kunokephalon: [4171]1 * ton men kolazomenon: [4172]1 * ton me apekdusamenon: [4173]1 * ton perigeion topon: [4174]1 * ton proegoumenon hemin peri psuches kataskeuasteon logon: [4175]1 * ton prosechos demiourgon: [4176]1 * ton ton holon Theon kai patera: [4177]1 * to prepon: [4178]1 * ton apo tou taphou: [4179]1 * topon hekasto einai dischilious pecheis: [4180]1 * tupoi: [4181]1 * tupous einai ta gegrammena: [4182]1 * te pronoia kai te oikonomia: [4183]1 * tes ek katataxeos huperoches: [4184]1 * tes ex ekeinou peri ten pistin orthodoxias enarge pareicheto deigmata: [4185]1 * tes henados: [4186]1 * tes kata ten kakian chuseos: [4187]1 * tes kataballomenes oikodomes: [4188]1 * tes katachreseos tou kat' axian tou eph' hemin: [4189]1 * tes loipes hules: [4190]1 * tes stoicheioseos: [4191]1 * tes ton logon autou akolouthias: [4192]1 * tes te aplanous: [4193]1 * te enargeia katalambanonton: [4194]1 * te enargeia ton blepomenon.: [4195]1 * te idioteia: [4196]1 [4197]2 * te aisthesei ten archen: [4198]1 * te dia 'Iesou theosebeia: [4199]1 * te neanidi: [4200]1 * tede pheromenou: [4201]1 * ton apo megales ekklesias: [4202]1 * ton ekklesion: [4203]1 * ton epiballonton: [4204]1 * ton epipolaioteron kai muthikoteron autois entunchanonton: [4205]1 * ton hettemenon haireseis: [4206]1 * ton holon: [4207]1 * ton opheloumenon: [4208]1 * ton aionon: [4209]1 * ton bathuteron: [4210]1 * ton diapheroton: [4211]1 * ton kato noematon: [4212]1 * ton meson esti: [4213]1 * ton chrematizonton meridos Theou: [4214]1 * ton christon mou: [4215]1 * to dunamei legesthai ta metra: [4216]1 * to kath' hekasten philosophon hairesin en Ellesin e barbarois, e musteriode epangelian, telei: [4217]1 * to logo: [4218]1 * to marathro: [4219]1 * to panti: [4220]1 * to pneumati: [4221]1 * tapeinophronesis: [4222]1 [4223]2 [4224]3 * terateian: [4225]1 [4226]2 * terateias: [4227]1 * terateusasthai: [4228]1 * terateuomenois: [4229]1 * teratodesterous: [4230]1 * teretismata: [4231]1 * teterateuthai: [4232]1 * ten oikonomian: [4233]1 * ten ouranion phoran: [4234]1 * tereseos: [4235]1 * ti: [4236]1 * timiotera: [4237]1 * tinas apo tou theiou genous: [4238]1 * tlemona gar ergon hapanton, kai chrematisten, kai polukmeton einai, ton te sideron kai ton Ermen: [4239]1 * tous: [4240]1 * tous analogon auto prophetikous logous: [4241]1 * tous eschatous: [4242]1 * tous de hamartanontas e metagnontas eleeson: [4243]1 * tous karpous tes tou Theou basileias apodosousi to Theo, en tois hekastes praxeos ouses karpou tes basileias kairois: [4244]1 * tous me entrecheis: [4245]1 * tous me aischunomenous en to tois apsuchois proslalein, kai peri men hugeias to asthenes epikaloumenous, peri de zoes to nekron axiountas, peri de epikourias to aporotaton hiketeuontas: [4246]1 * tous metochous autou: [4247]1 * tous spermatikous logous: [4248]1 * tous chariesterous: [4249]1 * toutou: [4250]1 * tois ekei theois: [4251]1 * tois heautou thiasotais: [4252]1 * tois kato 'Ioudaiois: [4253]1 * tou demiourgou: [4254]1 [4255]2 * tou thumikou merous tes psuches phaskontos auto einai areten, kai apotassontos aute topon ton peri ton thoraka: [4256]1 * tou kath' hemas daimonos, lachontos geras loibes te knisses te: [4257]1 * tou kaloumenou choriou hadou: [4258]1 * tou logikou zoou: [4259]1 * tou me ergazesthai: [4260]1 * tou pantos: [4261]1 * toiauta gar ta pantachou politeuomena en tais ekklesiais ton poleon plethe: [4262]1 * tosauten hulen: [4263]1 * tosauten phluarian: [4264]1 * tosoisde tunchanousin: [4265]1 * tosouton poiei pistis, hopoia de prokataschousa: [4266]1 * tous komide nepious: [4267]1 * tranoteron phesomen en te psuche ginomenon meta ton logon ton traumaton tupon, touton einai ton hen hekasto Christon, apo Christou Logou: [4268]1 * tranos: [4269]1 * tropas: [4270]1 * tupikos: [4271]1 [4272]2 * phassa: [4273]1 * philtron phusikon: [4274]1 * phuron de ta pragmata: [4275]1 * phusei: [4276]1 * phuseos phantastikes: [4277]1 * phes: [4278]1 * phailone: [4279]1 * phainon: [4280]1 * phantasia d' eusebeias: [4281]1 * phantasian exapostellein tois tauta memathekosin, hoti me maten memuentai: [4282]1 * phantasias: [4283]1 [4284]2 * phantasion: [4285]1 * phantastike: [4286]1 [4287]2 * pheidomenon: [4288]1 * phelonion: [4289]1 * phesi: [4290]1 * philosophon: [4291]1 * philanthropotata kai psuchon epistreptika mathemata: [4292]1 * philanthrototata epistreptikon, kai psuchon mathemata oikonomesanta: [4293]1 * philologon: [4294]1 * philologon: [4295]1 * phreata: [4296]1 * phragmon kakias: [4297]1 * phugen: [4298]1 * phusiken tina katalepsin: [4299]1 * phusiologian: [4300]1 * phusiologei Mouses ta peri tou anthropou phuseos: [4301]1 * phusiothenai: [4302]1 * phusiosin: [4303]1 * phonen sunetos: [4304]1 * phosteres: [4305]1 * photisate heautois phos gnoseos: [4306]1 [4307]2 * charin kruptomenen dunamesin exousion: [4308]1 * chomati: [4309]1 * chandon: [4310]1 * charismati: [4311]1 * cheilos: [4312]1 * cheiragogesein: [4313]1 * cheiragogesai: [4314]1 * cheirourgein: [4315]1 * chthes kai proen: [4316]1 * choirogrullioi: [4317]1 * choros: [4318]1 * chorostaten: [4319]1 * chresimon d' oimai pros apologian ton prokeimenon: [4320]1 * chronois aioniois: [4321]1 * chrezei de autou ho Theos: [4322]1 * chreokopeitai: [4323]1 * chresmous: [4324]1 * choneuomenon: [4325]1 * choris pantos logou kai tinos epikrupseos: [4326]1 * choris pases anagoges: [4327]1 * psuchesthai: [4328]1 * psilen ten kataskeuen: [4329]1 * psilen ten kataskeuen: [4330]1 * psuche: [4331]1 [4332]2 [4333]3 [4334]4 [4335]5 * psuches soma: [4336]1 * psuchikon demiourgon: [4337]1 * psuchikon: [4338]1 [4339]2 * psuchras paradoseis: [4340]1 * Logos: [4341]1 [4342]2 [4343]3 [4344]4 [4345]5 * Logos hupo tou Logou gegenemene: [4346]1 * prinos: [4347]1 * prisein: [4348]1 * schinos: [4349]1 * schisthenai: [4350]1 __________________________________________________________________ Index of Hebrew Words and Phrases * 'ts: [4351]1 * 'sn: [4352]1 * vrv: [4353]1 * hv': [4354]1 * vq': [4355]1 * vyph'ph: [4356]1 * kkychlsl tm' syrm' vyshl tm' yr"m' tsq: [4357]1 * kkyny" v'r ymlg: [4358]1 * kkyrvhl .trv tvts"mb: [4359]1 * mslvt: [4360]1 * mt syhl' tr: [4361]1 * mrph': [4362]1 * mlvt: [4363]1 * nvyv': [4364]1 [4365]2 * svsls kkl ytvtk 'lh: [4366]1 * schnyv: [4367]1 * synphs: [4368]1 * sysls: [4369]1 * sln: [4370]1 * srph: [4371]1 * z'zl: [4372]1 * phtyrt msh: [4373]1 * tsv': [4374]1 * ttslch: [4375]1 * tyrch'v: [4376]1 * td: [4377]1 * t"v: [4378]1 __________________________________________________________________ Index of Pages of the Print Edition [4379]i [4380]iii [4381]v [4382]vi [4383]3 [4384]5 [4385]6 [4386]7 [4387]8 [4388]9 [4389]10 [4390]11 [4391]12 [4392]13 [4393]14 [4394]15 [4395]16 [4396]17 [4397]18 [4398]19 [4399]20 [4400]21 [4401]22 [4402]23 [4403]24 [4404]25 [4405]26 [4406]27 [4407]28 [4408]29 [4409]30 [4410]31 [4411]32 [4412]33 [4413]34 [4414]35 [4415]36 [4416]37 [4417]38 [4418]39 [4419]40 [4420]41 [4421]42 [4422]43 [4423]44 [4424]45 [4425]46 [4426]47 [4427]48 [4428]49 [4429]50 [4430]51 [4431]52 [4432]53 [4433]54 [4434]55 [4435]56 [4436]57 [4437]58 [4438]59 [4439]60 [4440]61 [4441]62 [4442]63 [4443]64 [4444]65 [4445]66 [4446]67 [4447]68 [4448]69 [4449]70 [4450]71 [4451]72 [4452]73 [4453]74 [4454]75 [4455]76 [4456]77 [4457]78 [4458]79 [4459]80 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[4762]363 [4763]364 [4764]365 [4765]366 [4766]367 [4767]368 [4768]369 [4769]370 [4770]371 [4771]372 [4772]373 [4773]374 [4774]349 [4775]350 [4776]351 [4777]352 [4778]353 [4779]354 [4780]355 [4781]356 [4782]357 [4783]358 [4784]359 [4785]360 [4786]361 [4787]362 [4788]363 [4789]364 [4790]365 [4791]366 [4792]367 [4793]368 [4794]369 [4795]370 [4796]371 [4797]372 [4798]373 [4799]374 [4800]375 [4801]376 [4802]377 [4803]378 [4804]379 [4805]380 [4806]381 [4807]382 [4808]383 [4809]384 [4810]385 [4811]386 [4812]387 [4813]388 [4814]389 [4815]390 [4816]391 [4817]392 [4818]393 [4819]394 [4820]395 [4821]396 [4822]397 [4823]398 [4824]399 [4825]400 [4826]401 [4827]402 [4828]403 [4829]404 [4830]405 [4831]406 [4832]407 [4833]408 [4834]409 [4835]410 [4836]411 [4837]412 [4838]413 [4839]414 [4840]415 [4841]416 [4842]417 [4843]418 [4844]419 [4845]420 [4846]421 [4847]422 [4848]423 [4849]424 [4850]425 [4851]426 [4852]427 [4853]428 [4854]429 [4855]430 [4856]431 [4857]432 [4858]433 [4859]434 [4860]435 [4861]436 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[4962]537 [4963]538 [4964]539 [4965]540 [4966]541 [4967]542 [4968]543 [4969]544 [4970]545 [4971]546 [4972]547 [4973]548 [4974]549 [4975]550 [4976]551 [4977]552 [4978]553 [4979]554 [4980]555 [4981]556 [4982]557 [4983]558 [4984]559 [4985]560 [4986]561 [4987]562 [4988]563 [4989]564 [4990]565 [4991]566 [4992]567 [4993]568 [4994]569 [4995]570 [4996]571 [4997]572 [4998]573 [4999]574 [5000]575 [5001]576 [5002]577 [5003]578 [5004]579 [5005]580 [5006]581 [5007]582 [5008]583 [5009]584 [5010]585 [5011]586 [5012]587 [5013]588 [5014]589 [5015]590 [5016]591 [5017]592 [5018]593 [5019]594 [5020]595 [5021]596 [5022]597 [5023]598 [5024]599 [5025]600 [5026]601 [5027]602 [5028]603 [5029]604 [5030]605 [5031]606 [5032]607 [5033]608 [5034]609 [5035]610 [5036]611 [5037]612 [5038]613 [5039]614 [5040]615 [5041]616 [5042]617 [5043]618 [5044]619 [5045]620 [5046]621 [5047]622 [5048]623 [5049]624 [5050]625 [5051]626 [5052]627 [5053]628 [5054]629 [5055]630 [5056]631 [5057]632 [5058]633 [5059]634 [5060]635 [5061]636 [5062]637 [5063]638 [5064]639 [5065]640 [5066]641 [5067]642 [5068]643 [5069]644 [5070]645 [5071]646 [5072]647 [5073]648 [5074]649 [5075]650 [5076]651 [5077]652 [5078]653 [5079]654 [5080]655 [5081]656 [5082]657 [5083]658 [5084]659 [5085]660 [5086]661 [5087]662 [5088]663 [5089]664 [5090]665 [5091]666 [5092]667 [5093]668 [5094]669 [5095]670 __________________________________________________________________ This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source. References 1. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=1#vi.v.iii.ix-p5.1 2. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=1#vi.v.iv.viii-p33.1 3. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=2#vi.v.v.iii-p71.1 4. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=9#iii.xi.iv-p89.1 5. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=10#iii.xi.iii-p24.1 6. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=11#vi.ix.viii.xxxiv-p3.1 7. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=16#vi.v.ii.vii-p15.1 8. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=21#vi.v.iii.viii-p6.1 9. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=24#vi.v.iii.viii-p12.1 10. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=26#vi.v.iv.viii-p4.1 11. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=26#vi.ix.iv.xxx-p3.1 12. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=26#vi.ix.v.xxxvii-p4.1 13. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=26#vi.ix.vi.xlix-p6.1 14. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=26#iii.viii.xvi-p9.1 15. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=27#vi.ix.iv.xxx-p4.1 16. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=27#vi.v.iv.viii-p5.1 17. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=28#iii.vi.vi-p3.1 18. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=28#iii.v.i.ii-p3.1 19. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=28#iii.vii.vii-p8.1 20. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=1&scrV=29#iii.ix.iv-p3.1 21. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=2&scrV=2#vi.ix.vi.lxi-p6.1 22. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=2&scrV=4#vi.ix.vi.lx-p11.1 23. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=2&scrV=7#vi.v.ii.ii-p18.2 24. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=2&scrV=7#vi.v.ii.iii-p31.1 25. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=2&scrV=7#vi.v.iii.viii-p13.1 26. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=2&scrV=7#vi.ix.iv.xxxvii-p8.1 27. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=2&scrV=8#iii.xi.iii-p85.1 28. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=2&scrV=9#iii.xi.v.ii-p69.1 29. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=2&scrV=16#iii.ix.iii-p4.1 30. file:///ccel/s/schaff/anf04/cache/anf04.html3?scrBook=Gen&scrCh=2&scrV=19#iii.iv.v-p4.1 31. 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